The Hymns of the Rigveda, Complete 2 Volumes
BOOK THE FIRST.
HYMN I. Agni.
I raup Agni, the choseri Priest, God, minister of sacrifice, The Hotar, lavishest of wealth.
Worthy is Agni to be praised by living as by ancient seers : He shall bring hitherward the Gods.
3 Through Agni man obtaincth wealth, yea, plenty waxing day by day, . Most rich in heroes, glorious. 4 Agni, the perfect sacrifice which thou encompassest about Verily goeth to the Gods.
5 May Agui, sapient-mindcd Priest, truthful, most gloriously great, The God, come hither with the Gods.
6 Whatever blessing, Agni, thou. wilt grant unto thy worshipper, That, Angiras, is indeed thy truth.
Se se a aa A ace So he 8
The first two hynins of this Book are ascribed to the Rishi or seer Madhuchchhandas Vaisvaimitra, a son or descendant of the famous Visvimitra. The deity to whom this hymn is addressed is Agni, the God of fire, the most prominent, next to Indra, of the deities of the Rigveda. Agni is the messenger and mediator between earth and heaven, announcing to the Gods the hymns, and conveying to them the oblations, of their worshippers, inviting them with the sound of his crackling flames and bringing them down to the place of sacrifice. As concentrating in himself the various sacrificial duties of different classes of human priests, Agni is called the Purohita or chosen priest, the preposiius or preeses. He is a Ritvij, a priest or minister who sacrifices at the proper seasons, and a Zotar, an invoking priest, a herald who calls the Gods to enjoy the offering. All riches are at his disposal, and he is the most bountiful rewarder, both directly and indirectly, of the pious whose oblations he carries to the Gods.
2 Ancient seers: said by Siyana to be Bhrigu, Angiras, and others. The expression indicates the existence of earlier hymns,
8 Most rich in heroes: the heroes here spoken of, who accompany the acquisition and increase of wealth, are brave sons and dependents.
4 Perfect: uninterrupted by Rakshasas or fiends, who are unable to mar a sacrifice which Agni protects on all sides.
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6 Angiras: here a nameof Agni. The Angirases appear to have been |
regarded as a race of higher beings between Gods and men, the typical first sacrificers, Whose ritual is the pattern which later priests must follow.
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5A AS eye pete LORS Cua oee ott
ea oueg errr boa ene ce ee It oll leat a acy Cae nite Sneed Se
7 To thee, dispeller of the night, O Agni, day by day with prayer Bringing thee reverence, we come ; 8 Ruler of sacrifices, guard of Law eternal, radiant One, Increasing in thine own abode. 9 Be to us easy of approach, even as a father to his son: Agni, be with us for our weal. HYMN II. Vayu. BEAUTIFUL Vayu, come, for thee these Soma drops have been prepared : Drink of them, hearken to our call. 2 Knowing the days, with Soma juice poured forth, the singers glorify Thee, Vayu, with their hymns of praise. 3 Varn, thy penctrating stream goes forth unto the worshipper, Far-spreading for the Soma dranght.
named ETO SPOTL AYRES anteater Trew ELIYA RRUE RY Vi SRTHEO DAE
8 Law eternal. The word used to denote the conception of the order of the world is rité. Everything in the universe which is conceived as showing regularity of action may be said to have the ritd for its principle. In its most general application the conception expressed by the word oveupicd to some extent the place of natural and moral law, fate, or the will of a supreme God, Nee Wallis, The Cosmology of the Rigveda, p. 92.
' In thine own abode: své dime, sud domo, in the sacrificial hall or chamber in which fire-worship is performed, and in which the fire (Agni) increases as the oblations of clarified butter are poured upon it by the priest,
1 Vayu: God of the wind.
Soma dvops: libations of the juice of the Soma, or Moon-plant, said to be the Acid Asclepias or Sarcostema Viminalis. The plant was gathered by moonlight on certain mountains, stripped of its leaves, and then carried to the place of sacrifice ; the stalks having been there crushed by the priests were sprinkled with water and placed on a sieve or strainer, whence, after further pressure, thé acid juice trickled into a vessel called Drona; after which it was mixed with flour etc,, made to ferment, and then offered in libations to the Gods or drunk by the Brahmans, by both of whom its exhilarating quallties were supposed to be highly prized. This famous plant has remained unidentified till recently (see Max Miller, Biographies of Words, Appendix TI.) ‘Dr, Aitchison has lately stated that Soma must be the Aphedra pachyclade, which in the Harirtd valley is said to bear the name of hum, huma, and yahma, This supposition is confirmed by Dr. Joseph Bornmiiller, a botanist long resident in Kerman, who identifies the Soma plant with some kind of Ephedra, probably Ephedra distuchya, but who remarks that different varie-
| ties of Hphedra-are to be found from Siberia to the Iberian peninsula, so that
we must give up the hope of dete»minins +he original home of the Aryas by
: means of the habitat of the Se. 1::.' 4, +. -terly Review, No. 354, Oetober
1894, p, 455).
-2. Knowing the days :. knowing the proper days for sacrifices ; or perhaps, knowing or marking the time of daybreak, the exact time for the commence-
ment of sacrificial rites.
8 Hymns of praise: ukthus, lauds recited or spoken, in opposition to verses that are chanted or sung.
HYMN 3.) "PIE RIGVEDA., 5
4 These, fadra-Viyu, have been shed; come for our offered dainties’ sake :
The drops are yearning for you both.
5 Well do ye murk libations, ye Vayu and Indra, rich in spoil! So come ye swiftly hitherward. oo Poe
6 VAyu and Indra, come to what the Soma-presser hath prepared:
Soon, Heroes, thus I make my prayer.
Mitra, of holy strength, I call, and foe-destroying Varuna,
Who make the oil-fed rite complete.
8 Mitra and Varuna, through Law, lovers and cherishers of Law, Have ye obtained your mighty power.
9 Our Sages, Mitra-Varuna, of wide dominion, strong by birth, . Youchsafe us strength that worketh we
HYMN fil. Aavins,
Yr Agvins, rich in treasure, Lords of splendour, having nimble hands, Accept the sacrificial food.
st
Renn cone eevee elaty bie nay
a ae ea le I a a —
4 Indra and Vayu are here conjointly addressed in a dual compound, Indraviyd. Indra was the favourite national deity of the Aryan [ndians in the Vedic Age, and iwzere hymns are dedicated to his honour than to the praise of any other divinity. He is the God who reigns over the intermediate region or atinosphere ; he fights against and conquers with his thunderbolt the demons of drought and darkness, and is iu general the type of nuble heroism.
7 According to Siyana, Mitra presides over the day ag Varuna over the night; hence the closest connexion subsists between these two deities who. are more frequently invoked tugether than Varuna is invoked singly ; together they uphold and rule the carth aud sky, together they guard the world, to-' gether they promute religivus rites, avenge sin, and are ihe lords of truth and light.
Oil-fed.s performed with ghritém (the modern ght), and clarified butter, or butter which has been boilel gently and then allowed to cool. The butter is then used for culinary purposes and also offered in sacrifice to the Goda, Complete: by granting the worshipper’s prayer. :
8 Through Law: i, e. in accordance with rita, the eternal law or everlasting | order of the universe. See L 1. 8. ;
Abbi? ortembinea
1 ‘The Asvins seem to have been a puzzle even to the oldest Indian Com- | mentators. Yaska thus refers to them im the Nirukta, XIT. 1 :—‘Next in order - are the deities whose sphere is the heaven ; of these the Asvins are the first to arrive... Who then are these Asvins? ‘ Heaven and Earth,’ say sotne ; ‘ Day, and Night, say others; ‘The Sun and Moon,’ Say others ; ‘Two Kings, -performers of holy acts,’ say the legendary writers.’ Professor Roth thus apeaks of these Gods: ‘The two Asvins, though, like the ancient interpreters. of, the , Veda, we are by no means agreed as to the conception of their character, hold, nevertheless, a perfectly distinct position in the entire body of the Vedic. deities of light. They are the earliest bringers of light in the morning sky; *
. *
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§ , THE HYMNS, OF [BOOK fF.
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Come thou to our libations, drink of Soma, Soma-drinker thou! The rich One’s rapture giveth kine. . 3 So may we be acquainted with thine innermost benevolence : Neglect us not, come hitherward. 4 Go to the wise unconquered One, ask thon of Indra, skilled in song, : Him who is better than thy friends. 5 Whether the men who mock us say, Depart unto another place, Ye who serve Indra and none else;
_6 Or whether, God of wondrous deeds, all our true people call us
blest, Still may we dwell in Indra’s care. , 7 Unto the swift One bring the swift, man-cheering, grace of sacrifice, That to the Friend gives wings and Joy. 8 Thou, Satakratu, drankest this and wast the Vritras’ slayer ; thou Holpest the warrior in the fray. We strengthen, Satakratu, thee, yea, thee the powerful in fight, That, Indra, we may win us wealth. 10 To him the mighty stream of wealth, prompt friend of him who pours the juice, Yea, to this Indra sing your song.
t
- S cestasintnetiiatabehabbaamnebtin dametenemenedaaamtie henepsumemtestnaeinamaremmntemtenneliamemtinen Fe TO
2 Indra is especially the lord of Soma and its chief drinker. The exhilar-
ation produced by drinkmg the fermented juice offered in libations stimulates
his warlike energies and disposes him to give out of his boundless riches liberal rewards in the shape of cattle and other wealth to those who worship him.
6 The general meaning of this and the two preceding verses seems to he: Indra is the best friend and protector, and so long as we enjoy his friendship and protection we care nothing for the revilings of the ungodly who mock at our faithful worship.
4 The swift One: Indra. The Soma juice whieh exhilarates men or heroes and accompanies or graces the sacrifice is also called swift both because it flows quickly and because it makes Indra hasten tu the solemnity. The Friend, is Indra whom the juice exhilarates and sends quickly to the sacrifice.
8 Sutakratu, a name of Indra, ‘is explained by Sayana, he who is connected with a hundred (many) acts, religious rites (bahukarmuyukta), either as their performer or their object: or it may be rendered ‘endowed with great wisdom ;’ kratu implying either karma, act, or py" 4. reo. ten Wilson, Phe Vvitras, the enemies, the oppressors, or woot att Te hostile powers in the atmosphere who malevolently shut up the watery treasures in the clouds. These demons of drought, called by a variety of names. as Vrittra Ahi, Sushna, Namuchi, Pipru, Sambara, Urana, ete., ete., armed on their side, also, with every variety of celestial artillery, attempt, but in vain, to resis, the onset of the gods,’ Muir, 0, S. Texts, V. 95,
HYMN Y. Indra.
O coms ye hither, sit ye down ; to Indra sing ye forth your song, Companions, bringing hymns of praise ; To him the richest of the rich, the Lord of treasures excellent, Indra, with Soma juice outpoured. 3 May he stand by us in our need and in gbundance for our wealth : May he come nigh us with his strength ; 4. Whose pair of tawny horses yoked in battles foemen challenge not ; To him, to Indra sing your song. 5 Nigh to the Soma-drinker come, for his enjoyment, these pure drops, The Somas mingled with the curd. 6 Thou, grown at once to perfect strength, wast born to drink the Soma, juice, Strong Indra, for preéminence. O Indra, lover of the song, may these quick Somas enter thee : May they bring bliss to thee the Sage. 8 Our chants of praise have strengthened thee, O Satakratu, and our lauds: : So strengthen thee the songs we sing. 9 Indra, whose succour never fails, accept these isha thousandfold, Wherein all manly powers abide. : 10 O Indra, thou who lovest song, let no man hurt our bodies, keep Slaughter far from us, for thou canst.
HYMN VI. Indra.
Tusy who stand round him as he moves harness the bright, the ruddy Steed : The lights are shining in the sky.
pa ne cn eenteumeeaateaterataananeseteendiaboendinmetadedinaaed
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so ee Sa aoe a ieee tae WW oper ncaesanl
1 Companions. The call is addressed to the ministering priests. . 8 ‘Two separate’cases appear to be meant: yoye, where the God must Yr ecognize the necessity of his intervention, and purandhydm, where he may deem it superfluous.’ Ludwig.
4 At the sight of whose chariot and horses all enemies flee.
9 Wherein all manly powers abide. The oblations of worshippers, as well as
their hymns of praise, stimulate and etrenginer the Gods for deeds of heroism.
1 They who stand round ; lokatrayavartinah prdnineh, ‘the living beings of the three worlds,’ is Sfyana’s explanation. Probably the Maruts, Indra’ 8 eonstant companions are intended.
The bright, the ruddy Steed, (bradhndm arushém), is probably the Sun, with whom Indra is frequently connected,
§ THE HYMNS OF [BOOA J,
2 On both sides to the car they yoke the two bay coursers dear to him, © Bold, tawny, bearers of the Chief. ; 3 Thou, making light where no light was, and form, O men! where form was not, Wast born together with the Dawns. 4 Thereafter they, as is their wont, threw off the state of babes unborn, Assuming sacrificial names. 5 Thou, Indra, with the Tempest-Gods, the breakers down of what is firm, Foundest the kine even in the cave. 6 Worshipping even as they list, singers laud him who findeth wealth, The far-renowned, the mighty One. 7 Mayest thou verily be seen coming by fearless Indra’s side : Both joyous, equal in your sheen. 8 With Indra’s well-belovéd hosts, the blameless, hastening to heaven, The sacrificer cries aloud.
inane ReprresOaAaRIBA iat er eronmtet eit FS
tect he
2 On both sides; vipakshasd; harnessed on different sides.
8 Thou, i.e. the Sun, O men/ is perhaps merely an exclamation expressive | of admiration. If marydh, men, be taken to mean the Maruts, the words thou, making, wast born, although in the singular number, may apply to these Gods regarded ag one host or company and born at one birth.
4 Threw off the stute of babes unborn: according to Prof. M. Miiller ‘assumed again the form of new-born babes.’ ‘The idea that the Maruts assumed the form of a garbha, lit. of an embryo or a new-born child, is only meant to express that the storms burst forth from the womb of the sky as soon as Indra arises to do battle against the demon of darkness. As assisting Indra in this battle, the Maruts, whose name retained for a long time its purely appellative meaning of storms, attained their rank as deities by the side of Indra, or as the poet expresses it, they assumed their sacred name, This seems to be the whole meaning of the later legend that the Maruts, like the Ribhus were not originally gods, but becaine deified for their works,’ M. Miller. Rigvedu Sunhitd, i, p. 25.
5 The Tempest-Gods : the Maruts, the friends and helpers of Indra. The kine: are streams of water and the beams of light which follow their
effusion. The cave is the thick dark cloud which holds the imprisoned waters and which Indra cleaves asunder with his thunderbolt or lightning.
7 Thou: the host of Maruts. According to Benfey, the Sun.
8 The sacrificer cries aloud. This is the interpretation proposed by Professor Max Miller, but it is only conjectural and not altogether satisfactory, Benfey translates: Mightily shines the sacrifice; and Ludwig? The warrior sings triumphantly,
HYMN 7.) THE RIGVEDA, g
9 Come from this place, O Wanderer , or downward from the light of heaven : : Our : songs of praise all yearn for this.
10 Indra we seck to give us help, from here, from heaven above the earth,
Or from the spacious firmament. a HYMN Vit. Indra. InpRaA the singers with high praise, Indra reciters with their lauds,
Indra the choirs have glorified. Indra hath ever close to hia his two bay steeds and word-yoked Car, Tndra the golden, thunder-armed. 3 Indra hath raised the Sun on high in heaven, that he may see afar : He burst the mountain for the kine. 4 Help us, O Indra, in the frays, yea, frays where thousand spoils are gained, With awful aids , O awful One. In mighty battle we invoke Indra, Indra in lesser fight, The Friend who bends his bolt at fiends. 6 Unclose, our manly Hero, thou for ever bounteous, yonder cloud, For us, thou irresistible. 7 Still higher, at each strain of mine, thunder-armed Indra’s praises rise : I find no laud worthy of him. 8 aoe as yee bull drives on the herds, he drives the people with “his might, Paes Mee 1
The Ruler irresistible: :
9 Deine ‘om this Plaee. from earth. Wanderer: (partjman) here applied to Indra. 10 The spucious firmament: the expanse between earth and heaven.
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on
Metenee N
1 The choirs; (vd'nt) referring perhaps to both singers and chanters.
2 The golden; i, e, vichly decorated (sarvdtharanabhishitah) according to pie pe 3 The moutain: is the :7 0's" «1 se) mass of thick cloud, and the kine
are ihe watersasinI.6,5. (“b: °°: and parodia mean both mountain and eloud, these being constantly seen in close juxtaposition and being often jndistinguishable one from the other, °
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10 THE HYMNS OF [BOOK Jf.
9 Indra who rules with single sway men, riches, and the fivefold j race i Of those who dwell upon the earth. 10 For your sake from each side we call Indra away from other men : Ours, and none others’, may he be.
HYMN VIIL. Indra.
Inpra, bring wealth that gives delight, the victor’s ever-conquering wealth, Most excellent, to be our aid ; 2 By means of which we may repel our foes in battle hand to hand, By thee assisted with the car. 3 Aided by thee, the thunder-armed, Indra, may we lift up the bolt, And conquer all our foes in fight. 4 With thee, O Indra, for ally with missile-darting heroes, may We conquer our embattled foes. 5 Mighty is Indra, yea supreme ; greatness be his, the Thunderer : Wide as the heaven extends his power ; 6 Which aideth those to win them sons, who come as heroes to the fight, Or singers loving holy thoughts. 7 His belly, drinking deepest draughts of Soma, like an ocean swells, Like wide steams from the cope of heaven. 8 So also is his excellence, great, vigorous, rich in cattle, like A ripe branch to the worshipper. 9 For verily thy mighty powers, Indra, are saving helps at once Unto a worshipper like me.
9 The fvefo’d race: Benfey explains this as ‘the whole inhabited world,’ But the expression seems to mean the Aryan settlements or tribes only, and not the indigenous inhabitants of the country. The five tribes or settlements were probably the confederation of the Turvagas, Yadus, Anus, Druhyus, and Pairus, Sfyana’s explanation is ‘those who are fit for habitations,’ and the phrase is said to imply the four castes and Nishadas or indigenous barbarians. But there were no such distinctions of caste when the hymn was composed.
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2 With the car; drvatd, literally, with a horae, is explained by Sféyana to
‘mean fighting on horseback. But horses seen to have been used in war as
drawers of chariots only, and drvatd here stands for rathena, with a car or chariot.
3 May we lift up the bolt, The thunderbolt here spoken of is sacrifice which, when employed against enemies, is ‘as powerful a weapon as the bolt of Indra,
10 THE HYMNS OF [BOOR J.
9 Indra who rules with single sway men, riches, and the fivefold
- race Of those who dwell upon the earth. 10 For your sake from each side we call Indra away from other men : Ours, and none others’, may he be.
HYMN VIII. Indra. InprA, bring wealth that gives delight, the victor’s ever-conquering wealth, Most excellent, to be our aid ; 2 By means of which we may repel our foes in battle hand to hand, By thee assisted with the car. 3 Aided by thee, the thunder-armed, Indra, may we lift up the bolt And conquer all our foes in fight. 4 With thee, O Indra, for ally with missile-darting heroes, may We conquer our embattled foes. 5 Mighty is Indra, yea supreme ; greatness be his, the Thunderer : Wide as the heaven extends his power ; 6 Which aideth those to win them sons, who come as heroes to the fight, Or singers loving holy thoughts. 7 His belly, drinking deepest draughts of Soma, like an ocean swells, Like wide streams from the cope of heaven. 8 So also is his excellence, great, vigorous, rich in cattle, like A ripe branch to the worshipper. 9 For verily thy mighty powers, Indra, are saving helps at once Unto a worshipper like me.
9 The fivefo'd race: Benfey explains this as ‘the whole inhabited world.’ But the expression seems to mean the Aryan settlements or tribes only, and not the indigenous inhabitants of the country. The five tribes or settlements were probably the confederation of the Turvasas, Yadus, Anus, Druhyus, and Pirus. SAyana’s explanation is ‘those who are fit for habitations,’ and the phrase is said to imply the four castes and Nishidas or indigenous barbarians. But there were no such distinctions of caste when the hymn was composed.
preeenTe oS
nprecienien tenis,
ATI hae eee
2 With the car: arvatd, literally, with a horse, is explained by Sfyana to mean fighting on horseback. But horses seem to have been used in war as drawers of chariots only, and drvatd here stands for rathenu, with a car or chariot,
3 May we lift up the bolt, The thunderbolt here spoken of is sacrifice which, when employed against enemies, is as powerful a weapon as the bolt of Indra.
HYMN 9.4 THE RIGVEDA, i
10 So are his lovely gifts ; let lauds and praises be to Indra sung, That he may drink the Soma juice.
HYMN IX. fae
Come, Indra, and delight thee with the juice at all the Soma feasts, Protector, mighty in thy strength. 2 To Indra pour ye forth the juice, the active gladdening juice to him The gladdening, omnific God. 3 0 oe of all men, fair of cheek, rejoice thee in the gladdening auds, Present at these drink-offerings. 4 Songs have outpoured themselves to thee, Indra, the strong, the guardian Lord, And vaised themselves unsatisfied. ®.Send to us bounty manifold, O Indra, worthy of our wish, For power supreme is only thine. 6 O Indra, stimulate thereto us emulously fain for wealth, And glorious, O most splendid One. 7 Give, Indra, wide and lofty fame, wealthy in cattle and in strength, Lasting our life-time, failing not. 8 Grant us high fame, O Indra, grant riches bestowing thousands, those ( Fair fruits of earth borne home in wains. 9 Praising with songs the praise-worthy who cometh to our aid, we call Indra, the Treasure-Lord of wealth. ’ 10 To lofty Indra, dweller by each libation, the pions man Sings forth aloud a strengthening hymn.
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10 Let luuds and praises be to Indra sung: more exactly, ‘be lands, spoken and sung, to Indra given ;’ uhtha being properly the laud that is recited, and stoma the hymn of praise that is sung,
4 And raised themselves unsatisfied: djoghdh, not contented, that is, with prayers ever new, Ludwig observes that the Sdmaveda has preserved the correct reading sajéshdh, ‘ with one accord.’
8 Those fuir fruits of earth brought home in wains, ‘The original of this hymn, as of many others, is so concise and elliptical as to be unintelligible without the liberal amplification of the Scholiast. We have in the text simply “those car-having viands,” ¢d ruthints: ishuh. meaning, Siyana says, those articles of food which are conveyed in cars, carts, or waggons, from the site of their production ; as rice, barley, and other kinds of grain.’ Wilson,
The meaning of rathinir is not clear,
12 | THE HYMNS OF «BOOK Ff
HYMN X. Indra.
Tue chanters hymn thee, they who say the word of praise
_ magnify thee.
The priests have raised thee up on high, O Satakratu, like a pole.
2 As up he clomb from ridge to ridge and looked upon the
toilsome task,
Indra observes this wish of his, aud the Ram hastens with his troop. ie eae
3 Harness thy pair of, strong bay steeds, long-miaried, whose bodies fill the girths, And, Indra, Soma-dr inker, come to listen to our songs of
praise. 4 Come hither, answer thou the song, sing in approval, ery aloud. Good Indra, make our prayer succeed, and prosper this our sacrifice. 5 To Indra must a laud be said, to ee him who freely gives, That Sakra, may take pleasure in our friendship and drink-offerings. 6 Him, him we seek for friendship, him for riches and Heroic might.
For Indra, he js Sakra, he shall aid us while he gives us wealth. 7 Easy to turn and drive away, Indra, is spoil bestowed by thee.
[tere rere Nanya PA IDNR tr nearer een ee 1 pr sian 7 repehatnie lean Sender mans hati A Aah ORY enee rae map evsbereysni evan ARTI MmNreaREE
1 ‘The concluding phrase, twd ..ud vatisain iva yemire, “they have raised, thee, like a bamboo,” is rather obseure. The Scholiast says, they have elevated Indr a, as tumblers raise a bamboo—on the summit of which they balance themselves ; a feat not uncommon in India : or, as veya means, also, a family, it may be rendered, as anrbitious persons raise their ‘family to con. sequence,’ Wilson,
2 Pfr tewt bee ete 3 ae fetes Pare et Tay ber ht et none height to height, which? oS= -.. ", of the Yajam@na, the person who shetituts: or ‘performs 2) reba enavtites snd, pays the expenses of it, who goes to the mountain to gather the Soma-plant, fuel, ete. Ludwig thinks that Indra is meant, rising higher and higher, and yet not delaying to come to the sacrifice,
The Ram, (vrishnih) is Indra, and his flock or troop are the Marute. Hastens : comes quickly to the sacrifice.
5 Sakra, a common name of Indra, used in the next stanza as an epithet = ‘the powerful,’ from sak, to be able. 7 Eusy to turn; The booty spoke of in the Rigveda consists chiefly of
cattle, which with Indra’s assistance are easily turned and driven away from the enemy who possesses thei,
ea eS
ier
Tee “he SOE TS -_ rT
“Spare =" ta. he, aa ante =e
“ie aT OT Ne. Ae pte mst Onan eet Pw. LEY
ke TNS
coe ie Be ea a
VMN VW THE RIGVEDA., 33
Unclose ie. Staple of the kine, and give us wealth O Thunder. ‘armed.
8 The heaven and earth contain thee not, together, in thy wrathful mood, Win us the waters of the sky, and send us kine abundantly.
9 Hear, thou whose ear is quick, my call; take’ to thee readily my songs. O Indra, let this laud of mine come nearer even than thy friend.
10 We know thee mightiest of all, in battles hearer of our cry. Of thee most mighty we invoke the aid that giveth thousandfold,
11 O Indra, Son of Kusika, drink our libation with delight. Prolong our life anew, and cause the seer to win a thousand gifts, 12 Lover of song, may these our songs on every side encompass thee: Strengthening thee of lengthened life, may they bo dear delights to thee. .
HYMN Xi, Indra.
AL sacred songs have magnified Indra expansive as the sea, The best of warriors borne on cars, the Lord, the very Lord of strength.
2 Strong in thy friendship, Indra, Lord of power and might, we have no fear. We glorify with praises thee, the never-conquered. conqueror.
3 The gifts of Indra from of old, his saving succours, never fail, When to the praise-singers he gives the boon of substancé rich in kine.
Unelose the stable of the bine: Open the thick cloud that holds the water imprisoned, and fertilize our fields with rain.
9 Thy friend ; probably the vdjra or thunderbolt which is Indra’s inseparable associute and ally.
11 Son of Kusika : Kugsika was the father or the grandfather of Visvamitra who was the father of the poet or seer of this hymn. This epithet Kausika, son of Kusika, is here applied to Indra as being the chief or special God of the seer's family.
12 Of lengthened life=immortal.
1 This hymn is ascribed to Jetar the son of Madhuchchhandas the seer of the preceding hynin. ois, eee
Lupansive as the sea: of. I, 8, 7. Or the expression may be, as Wilson says,
“a vague mode of indicating the universal diffusion of Indra as the firmament,’
HYMN 9.} THE RIGVEDA., il
10 So are his lovely gifts; let lauds and praises be to Indra sung, That he may drink the Soma juice.
HYMN IX. ties
Come, Indra, and delight thee with the juice at all the Soma feasts, Protector, mighty in thy strength. To Indra pour ye forth the juice, the active gladdening juice to him The gladdening, omnific God. 3 0 ae of all men, fair of cheek, rejoice thee in the gladdening auds, Present at these drink-offerings- 4 Songs have outpoured themselves to thee, Indra, the strong, the guardian Lord, And raised themselves unsatisfied. 5.Send to us bounty manifold, O Indra, worthy of our wish, For power supreme is only thine. 6 O Indra, stimulate thereto us emulously fain for wealth, And glorious, O most splendid One. 7 Give, Indra, wide and lofty fame, wealthy in cattle and in strength, Lasting our life-time, failing not. 8 Grant us high fame, O Indra, grant riches bestowing thousands, those Fair fruits of earth borne home in wains. 9 Praising with songs the praise-worthy who cometh to our aid, we call Indra, the Treasure-Lord of wealth. e 10 To lofty Indra, dweller by each libation, the pious man Sings forth aloud a strengthening hymn.
bS
10 Let luuds and praises be to Indra sung: more exactly, ‘be lauds, spoken and sung, to Indra given ;’ wkthu being properly the laud that is recited, and stomu the hymn of praise that is sung.
es
the hr eptcernnmesntentitaertnh seal TT NAT ARSON ender
4 And raised themselves unsatisfed: djoghcth, not contented, that is, with prayers ever new, Ludwig observes that the Simaveda has preserved the correct reading sajéshdh, ‘ with one accord.’
8 Those fuir frutts of earth brought home in avains, ‘The original of this hymn, as of many others, is so concise and elliptical as to be unintelligible without the liberal amplification of the Scholiast, We have in the text simply “those car-having viands,” td ruthintr ishah. meaning, Sayana says, those articles of food which are conveyed in cars, carts, or waggons, from the site of their production ; as rice, barley, and other kinds of grain. Wilson, .
The meaning of ruthinir is not clear,
4 Crusher of forts, the young, the wise, of strength unmeasured,
was he born sustainer of each sacred rite, Indra, the Thunderer, much-
extolled. 5 Lord of the thunder, thou didst burst,the eave of Vala rich in cows. The Gods came pressing to thy side, and free from terror aided thee. 6 J, Hero, through thy bounties am come to the Hood addressing thee.
Song-lover, here the singers stand and testify to thee thereof. 7 The wily Sushna, Indra! thou o’erthrewest with thy wondrous
owers. The wise beheld this deed of thine: now go beyoud their eulogies. 8 Our songs of praise have glorified Indra who ruleth by his might, Whose precious gifts in thousauds come, yea, even more abundantly.
HYMN XIi. Agni. We choose Agni the messenger, the herald, master of all wealth, Well skilled in this our sacrifice.
2 With callings ever they invoke Agni, Agni, Lord of the House, Oblation-bearer, much beloved.
3 Bring the Gods hither, Agni, born for him who strews the sacred
TASS Thou art our herald, meet for praise.
sep eroretnerprerys sprmtecpemreinaters:
4 Crusher of forts: destroyer ur breaker-down of the clouds that withhold the rain, which are regarded as the forts or strongholds of Vritra and- the other hostile powers of the air.
§ Lhe caveof Vela: Valais the brother of Vritra, or Vritra himself under another name, who stole the cows of the Gods and hid them in a cave, that is, kept the light and waters imprisuned in dark clouds.
6 Zo the food: i. e. to Indra, the river or sea of bounty,
7 The wily Sushna; Sushna is described as a demon slain by Indra. The word means drier up: bhitdndm soshanuhetu, cause of the drying up of beings, the excessive heat and drought before the Rains, which Indra puta an end to.
Now go beyond their eulogies; i.e. do deeds worthy of still higher praise. Or it may mean, make their eulogies endure. .
1 The Hymns from XII to XXIII inclusive are ascribed to -Medhatithi, son of Kanva.
The messenger ; the mediator between men and Gods. The herald ; devdndm dhvdtdram, the inviter of the Gods, is S4yana’s explanation.
3 Born: newly produced by attrition for the man who has prepared and spread the sacrificial grass as a seat for the expected deities,
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4 Wake up the willing Gods, since thou, Agni, performest embassage : Sit on the sacred grass with Gods. 5 O Agni, radiant One, to whom the holy oil is poured, burn up Our enemies whom fiends protect. 6 By Agni Agni is inflamed, Lord of the House, ‘wise, young, whe bears The gift: the ladle is his mouth. 7 Praise Agni in the sacrifice, the Sage whose ways are ever true, The God who driveth grief away. 8 God, Agni, be his strong defence who, lord of sacrificial gifts, Worshippeth thee the messenger.
9 Whoso with sacred gift would fain call Agni to the feast of Gods,
O Purifier, favour him. ,
10 Such, Agni, Purifier, bright, bring hither to our sacrifice, To our oblation bring the Gods.
11 So lauded by our newest song of praise bring opulence to us, And food, with heroes for our sons.
12 O Agni, by effulgent flame, by all invokings of the Gods, Show pleasure in this laud of ours. ; HYMN XIII. Agni, Aenl, well-kindled, bring the Gods for him who offers holy gifts. Worship them, Purifier, Priest.
2 Son of Thyself, present, O Sage, our sacrifice to the Gods today, Sweet to the taste, that they may feast.
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ome
6 By Agni Agni is infumed; The fire into which the oblation is poured is lighted by the application of other fire.
Young: as newly born each time the fire is produced. The dudle: used for
ry
pouring the sacrificial butter into the fire.
8 Lord of sucrificial gifts ; the wealthy patron or institutor of the sacrifice. 9 O Purifier: pduuka, purifying, is in later Sanskrit a common word for fire.
This is one of the Aprt or propitiatory hymns, consisting of invocations to a
| Series of deified objects, and said to be introductory to the animal sacrifice.
All the deified objects addressed in this hymn are said by S&yana to be forms Lot Agni, 1 For him who offers holy gifts : for the institutor of the sacrifice.
& Son of Thyself. Tantnapat, son or descendant of oneself, is a frequently recurring name of Agni, so called because fire is sometimes self-generated, as in the lightning, or produced by attrition, and not necessarily derived from ‘other fire, Other fanciful derivations are given.
3 Dear Narasansa, sweet of tongue, the giver of oblations, I Invoke to this our sacrifice. 4 Agni, on thy most easy ear, glorified, hither bring the Gads ; Manu appointed thee as Pricst. 5 Strew, O ye wise, the sacred grass that drips with oil, in order due, r Where the Immortal is beheld. § Thrown open be the Doors Divine, unfailing, that assist the rite, For sacrifice this day and now. 7 Icall the lovely Night and Dawn to seat them on the holy grass At this: our solemn sacrifice. 8 The two Invokers I invite, the wise, divine, and sweet of tongue, _ To celebrate this our sacrifice. cap Ta, Sarasvati, Mahi, t' - G. 27 +: + who bring delight, Be seated, peaceful, o7 Oe 10 Tvashtar I call, the earliest born, the wearer of all forms at will ; May he be ours and ours alone. 11 God, Sovran of the Wood, present this our oblation to the Gods, And let the giver be renowned.
3 Nurdgansu; ‘ Praise of Men’ is one of Agni’s mystical nanies.
4 Manu: is the man par excellence, or the representative man and father of the human race, regarded as the first institutor of sacrifices and religious ceremonies.
5 The Immortal : according to Séyana either the clarified butter or Agni the God.
6 Phe Doors Divine: the doors of the chamberin which the oblation is offered.
Unfailing : the signification of asagechatah in the text is uncertain. Sayana explains the word variously in various places.
8 The two Invokers. It seems uncertain who these two invokers or priests (hotdrd) are, whether Agni and Aditya, or Agni and Varuna, or Varuna and Aditya. See M, Miller's 4. S. Literuture. p. 464.
9 /1@;: the Goddess of sacred speech and action.
Surasvati : see I. 3, 10.
Muhi; ‘the greab’ (Goddess), said: to be identical with Bharati, also a Goddess of speech.
10 Zwashtar, is the Hephaistos, or Vulcan, of the Indian pantheon, the ideal artist, the divine artisan, the most skilful of workmen, versed in all wonderful and admirable contrivances.
11 God, Sovran of the Wood : vanaspati, lord of the wood ; usually, a large tree ; here said to be an Agni,—as if the fuel and the burning of it were identiked. Or the Sacrificial Post may be intended, which is enumerated among the Apri deitius or deified objects, ,
12 With Svaha pay the sacrifice to Indra in the offerer’s house : Thither I call the Deities.
HYMN XIV.- Visvedevas.
To drink the Soma, Agni, come, come to our service and our gongs ; With il these Gods ; and worship them. 2 The Kanvas have invoked thee; they, O Singer, sing thee songs of praise: Agni, come hither with the Gods ; 3 Indra, Vayu, Brihaspati, Mitra, Agni, Pishan, Bhaga, Adityas, and the Marut host.
12 Svdhd igs the sacred word or exclamation (Hail! Blessing!) used in pouring the oblation on the fire. According to Sayana, Svah4 also may be identified with Agni.
2 The Kanvas : sons or descendants of Kanva, men of the same family as the seer of the hymn,
3 Indra, Vayu, etc. The names of these Gods are in the accusative case, governed by ‘they (the Kanvas) have invoked,’ or ‘ worship them,’ understood.
Brihaspati, ‘alternating with Brahmanaspati is the name of a deity in whom the action of the worshipper upon the Gods is personified. He is the suppliant, the priest who intercedes with the Gods for men, and protects them against the wicked. Hence he appears as the prototype of the priests and the priestly order, and is also designated as the Purohita of the divine community. The essential difference between the original idea represented in this God and those expressed in most of the other and older deities of the Veda consists in the fact that the latter ave personifications of various departments of nature, or of physical forces, while the former is the product of moral ideas, and an impersonation of the power of devotion.’ Muir, 0. 8. Tents, V. 272,
Pishan is a God who protects and multiplies cattle and human possessions generally. In character he is a solar deity, beholds the entire universe, and is a guide on roads and journeys,
Bhaga, the gracious Lord and protector, is regarded as the bestower of wealth,
Adityas. ‘There (in the highest heaven) dwell and reign those Gods who bear in common the name of Adityas, We must, however, if we would discover their earliest character, abandon the conceptions which in a later age, and even in that of the heroic poems, were entertained regarding these deities, According to this conception they were twelve Sun-gods, bearing evident reference to the twelve months, But for the most ancient period we must hold fast the primary signification of their name, They are the inviolable, imperishable, eternal bemgs, Aditi, eternity or the eternal, is the element which sustains them and is sustained by them...The eternal and inviolable element in which the Adityas dwell, and which forms their essence, is the celestial light... The Adityas, the Gods of this ight, do not therefore by any means coincide with any of the forms in which light is manifested in the universe. They are neither sun, nor moon, nor stars, nor dawn, but the eternal sustainers of this luminous life, which exists, as it were, behind all these phenomena,’ Roth, quoted by Muir, O. S. Texts, V, p. 56.
4 For you these juices are poured forth that gladden and exhilarate . The meath-drops resting in the cup. 5 The sons of Kanva fain for help adore thee, having strewn the OASS, With offerings and all things prepared. 6 Let the swift steeds who carry thee, thought-yoked and dropping holy oil, Bring the Gods to the Soma draught, 7 Adored, the strengtheners of Law, unite them, Agni, with their Dames : Make them drink meath, O bright of tongue. 8 Let them, O Agni, who deserve worship and praise drink with thy tongue The meath in solemn sacrifice. 9 Away, from the Sun’s realm of light, the wise invoking Priest shall bring All Gods awaking with the dawn. 10 With all the Gods, with Indra, with Vayu, and Mitra’s splendours, drink, Agni, the pleasant Soma juice. 11 Ordained by Manu as our Priest, thou sittest, Agni, at each rite: Hallow thou this our sacrifice. 12 Harness the Red Mares to thy car, the Bays, O God, the flaming ones : With those bring hitherward the Gods.
HYMN XV. Ritu,
O Inpra drink the Soma juice with Ritu ; let the cheering drops Sink deep within, which settle there.
The Marut host: the Maruts are the Gods of the winds and storms, the companions and friends of Indra. They are said in the Veda to be the sons of Rudra and Prisni, the latter being explained by SAyana as ‘the many-coloured earth,’ but regarded by Professor Roth as a personification of the speckled clouds,
7 Unite them with their Dames s patnivatas kridht : make them (come) with their consorts.
9 The wise invoking Priest : Agni, who calls the Gods,
10 All the Gods; or Visvedevas ; see I, 3. 7.
11 Manu: see I. 13. 4,
See Se
1 Ritu: meaning generally a season, a sixth pare of the Indian year, is here _ personified and addressed as a deity,
2 Drink from the Purifier’s cup, Maruts, with Ritu ; sanctify The rite, for ye give precious gifts.
3 O Neshtar, with thy Dame accept our sacrifice ; with Ritu drink, For thou art he who giveth wealth.
4 Bring the Gods, Agni; in the three appointed places set them down : . Surround them, and with Ritu drink.
5 Drink Soma after the Ritus, from the Bréhmana’s bounty: undissolved, | | O Indra, is thy friendship’s bond.
6 Mitra, Varuna, ye whose ways are firm—a Power that none deceives—, With Ritu ye have reached the rite.
7 The Soma-pressers, fain for wealth, praise the Wealth-giver in the rite, Tn sacrifices praise the God.
8 May the Wealth-giver grant to us riches that shall be far renowned : ; These things we gain among the Gods.
9 He with the Ritus fain would drink, Wealth-giver, from the Neshtar’s bowl. Haste, give your offering, and depart.
10 As we this fourth time, Wealth-giver, honour thee with the Ritus, be A Giver bountiful to us.
2 The Purifier's cup: the sacrificial vessel of the Potar, or Purifier, who pours into the fire the libation for the Maruts.
8 O Neshiar : the Neshtar is one of the chief officiating priests, who leads forward the wife of the institutor of the sacrifice. In this place Neshtar is said to be another name for the God Tvashtar from his having on some occasion assumed the function of a Neshtar priest,
4 The three appointed places : by the three sacrificial fires.
5 The Brdhmana's bounty. The Braéhmana here is said to be the Braéhmaniichchhanst, one of the sixteen priests employed in sacrifices; and perhaps his office may have been to hold some ladle or vase in which the offering is presented.
7 The Soma-pressers: grdhvahastdsah, men having stones in their hands with which to bruise the Soma plant. The Wealth giver is Agni.
In the vite, In sacrifices : ‘in the adivava and in the yajnas, the first said to be the primary or essential ceremony, such as the Agnishtoma ; the second, the modified ceremonies, such as the Ukthya which is elsewhere termed an offering with Soma juice.’ Wilson.
10 As we this fourth time; Agni, as Dravinodd4s or Wealth-giver, has now been celebrated in four stanzas instead of the usual tricha or triad; or we may translate with Ludwig, ‘As we in fourth place,’ Agni being fourth in the invocation (Indra, Maruts, Tvashtar, Agni), ‘
nie
11 Drink ye the meath, O Asvins bright with flames, whose acts
are pure, who with -Ritus accept the sacrifice. 12 With Ritu, through the house-fire, thou, kind Giver, guidest sacrifice : Worship the Gods for the pious man. ; HYMN XVI. Indra, Lut thy Bay Steeds bring thee, the Strong, hither to drink the some draught— Those, Indra, who are bright as suns. 2 Here are the grains bedewed with oil: hither let the Bay Coursers bring Indra upon his easiest car. 3 Indra at early morn we call, Indra in course of sacrifice, Indra to drink the Soma juice. 4 Come hither, with thy long-maned Steeds, O Indra, to the draught we pour: We call thee when the juice is shed. 5 Come thou to this our song of praise, to the libation poured for thee : Drink of it like a stag athirst. 6 Here are the drops of Soma juice expressed on sacred grass : thereof Drink, Indra, to increase thy might. 7 Welcome to thee be this our hymn, reaching thy heart, most excellent : Then drink the Soma, juice expressed. 8 To every draught of pressed-out juice Indra, the Vritra-slayer, comes, To drink the Soma for delight. 9 Fulfil, O Satakratu, all our wish with horses and with kine: With holy thoughts we sing thy praise.
12 Through the house-fire. The g&rhapatya is the sacred fire perpetually
raaintained by the householder ; the fire from which fires for sacrificial purposes are lighted,
1 Bright as suns; slirachaksasah. Sfiyana understands this to refer to the priests, and Wilson renders accordingly : may (the priests), radiant as the sun | (make thee manifest),
2 Easiest car; sukkdtame rathe: that is, most easily moving, swiftest.
3 Indra at early morn we call. Although not more particularly named, the specification implies the morning, mid-day, and evc.ing wi iehip.
5 Live a stag athiret ; like a gaura (Bos Gaurus) a kind of buffalo.
- ‘Drink like a thirsty buffalo,’ would perhaps be a more strictly accurate rendering,
OTs
HYMN XVII, Tudya-Varuna,
T crave help from the Imperial Lords, from Indra-Varuna ; may they Both favour one of us like me. 2 Guardians of men, ye ever come with ready succour at the call Of every singer such as I. . Sate you, according to your wish, O Indra-Varuna, with wealth : Fain would we have you nearest us. May we be sharers of the powers, sharers of the benevolenc Of you who give strength bounteously. Indra and Varuna, among givers of thousands, meet for praise, Are Powers who merit highest laud. 6 Through their protection may we gain great store of wealth, and heap it up: Enough, and still to spare, be ours. 7 O Indra-Varuna, on you for wealth in many a form I call: Still keep ye us victorious. 8 O Indra-Varuna, through our songs that seek to win you to ourselves, Give us at once your sheltering help. 9 O Indra-Varuna, to you may fair praise which I offer come, Joint eulogy which ye dignity.
HYMN XVIII. Brahmanaspati,
O Branmanaspart, make him who presses Soma glorious, Even Kakshivan Ausija.
So Ee &
1 Indra the Hero and Varuna the King are addressed conjointly as a dual deity, Indrévaruna. The most prominent of the other dual deities are Agni-Soma, Indra-Vayu, Indra-Agni, Indya-Brihaspati, Indra-Soma, Mitra- Varuna, Indra-Pashan, Indra-Vishou, Dyaus-Prithivi and Soma-Rudra.
Brahmanaspatt. See I. 14, 3. Professor Wilson says: ‘The Scholiast furnishes us with no account of the station or functions of this divinity. The
etymology will imtify Dr. Reth’s defmition of him as the deity of sacred
prayer, or rather. cevhaus, of .be ost of the Veda ; but whether he is to be
considered as a distinet persantivatiou, or as a modified form of one of those
already recognized, and especially of Agni, is doubtful. His giving wealth,
healing disease, and promoting nourishment, are properties not poculiar to
him ; and his being associated with Indra and Soma, while it makes him distinct from them, leaves him Agnir~ ‘** +-+;tr). His being, in an especial
manner, connected with prayer .-ro.-'' ": . + ina subsequent passage,
Hymn XL. Agni is, in an especial . - . “sof the Brahman ; and,
according to gome statements, the Rigveda is supposed to proceed from him ;
a, notion, however, which according to Med!itithi, che commentator on Manu,
was suggested by its opening with the hymn to Agni, Agnim @e,’
Kakshivdn, called Ausija, or son of Usij, was a renowned Rishi or seer, of the family of Pajra, and the author of several of the hymus of the Rigveda,
Me
2 The rich, the healer of disease, who giveth wealth, increaseth store,
The prompt,—may he be with us still. 3 Let not the foeman’s curse, let net a mortal’s onslaught fall on us: Preserve us, Brahmanaspati. 4 Ne’er is the mortal hero harmed whom Indra, Brahmanaspati, And Soma graciously inspire. | 5 Do, thou, O Brahmanaspati, and Indra, Soma, Dakshina, Preserve that mortal from distress. 6 To the Assembly’s wondrous Lord, to Indra’s lovely Friend who gives Wisdom, have I drawn near in prayer. 7 one whom no sacrifice, e’en of the wise man, prospers ; e Stirs up the series of thoughts. 8 He makes the oblation prosper, he promotes the course of sacrifice : Our voice of praise goes to the Gods. 9 Ihave seen Nardgansa, him most resolute, most widely famed, As *twere the Household Priest of heaven.
2 The rich, the healer of disease: Brahmanaspati.
4 Soma; the God who represents and animates the juice of the Soma
plant. He was in former times the Indian Dionysus or Bacchus, ‘The
simple minded Aryan people,’ says Professor Whitney, ‘whose whole religion
was a worship of the wonderful powers and phenomena of nature, had no
sooner perceived that this liquid [Soma juice] had power to elevate the
spirits, and produce a temporary frenzy, under the influence of which the
individual was prompted to, and capable of, deeds beyond his natural powers,
than they found in it something divine: it was to theix* apprehension a God,
endowing those into whom it entered with godlike powers ; the plant which
afforded it became to them the king of plants; the process ° rve- rt
ecame a holy sacrifice. The high antiquity of thigscultusis : -- 2. 0° i oo to it found occurring in the Persian Avesta.’ See Muir, 0.4. Texts, , 258.
5 Dakshina : properly the present made to the priests at the conclusion of a sacrifice, here personitied as a Goddess,
6 The Assembly’s wondrous Lord ; Sadasaspati, the master or protector of the assembly of priests, is here a title of Agni.
9 Household Priest: sadmamakhasam; according to Séyana, ‘radiant ag heaven,’ according to Ludwig, ‘as one who fought to win heaven’s seat,’
Nardgunsa has alreacly occurred asa name of Agni (I, 13. 3.) The meaning appears tu be: through my invocation and praise I have reached the Gods, and with the eye of the spirit have looked on Agni in heaven,
HYMN 19.J THE RIGVEDA, 23
HYMN XIX. Agni, Maruts. To this fair sacrifice to drink the milky draught thou art invoked : O Agni, with the Maruts come. 2 No mortal man, no God exceeds thy mental power, O Mighty One: P O Agni, with the Maruts come: 3 All Gods devoid of guile, who know the mighty region of midair : O Agni, with those Maruts come. 4 The terrible, who sing their song, not to be overcome by might : O Agni, with those Maruts come. | 5 Brilliant, and awful in their form, mighty, devourers of their foes : O Agni, with those Maruts come. 6 Who sit as Deities in heaven, above the sky-vault’s luminous sphere : O Agni, with those Maruts come. 7 Who scatter clouds about the sky, away over the billowy sea: O Agni, with those Maruts come. : 8 Who with their bright beams spread them forth over the ocean in their might : O Agni, with those Maruts come.
9 For thee, to be thine early draught, I pour the Soma-mingled
meath : O Agni, with the Maruts come. HYMN XX, Ribhug, For the'Celestial Race this song of praise which gives wealth lavishly
Was made by singers with their lips. 2 They who for Indra, with their mind, formed horses harnessed by a word, Attained by works to sacrifice.
sp iut ech a pega geet, ee a a a ce ee 1 For the Celestial Race: devdya jdnmane, the divine class or race of tha Ribhus, the three sons of Sudhanvan who is said to have been a descendant of Angivas. They were named severally Ribhu, Vibhvan, and Vaja and styled collectively Ribhus from the name of the eldest, ‘Through their assiduous performance of good works they obtained divinity and became entitled to receive praise aud 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,’ Wilson, © — ia
x
3 They for the two Nasatyas wrought a light car moving every way : They formed a nectar-yielding cow. 4 The Ribhus with effectual prayers, honest, with constant ' Jabour, made Their Sire and’ Mother young again. 5 Together came your gladdening drops with Indra by the Maruts girt, With the Adityas, with the Kings. 6 The sacrificial ladle, wrought newly by the God Tvashtar’s hand—. Four ladles have ye made thereof.
7 Vouchsafe us wealth, to him who pours thrice seven libations, yea, to each Give wealth, pleased with our eulogies.
8 As ministering Priests they held, by pious acts they won themselves, A share in sacrifice with Gods.
HYMN XXI. Indra-Agni.
InpRa and Agni I invoke ; fain are we for their song of praise: Chief Soma-drinkers are they both.
8 The two Nésatyas: the Asvins. See I, 3.3. The Ribhus may have been the first to attempt the bodily representation of the horses of Indra and the chariot of the Asvins,
4 Sire and Mother: Heaven and Earth, which they, as deities of the seasons, refresh and restore to youth.
5 ‘ According to Agvalayana, as quoted by Séyana, the libations offered at the third daily (or evening) sacrifice are presented to Indra along with the Adityas, together with Ribhu, Vibhvan, and Vaja, with Brihaspati and the
- Visvadevas,’ Wilson.
6 ‘Tvashtar, in the Paurdnik nir*h-"srr. *s the carpenter or artisan of the Gods: so Séyana says of him,r+"-:. . °° 3 +." se duty, with relation to the Gods, is carpentry.....Sdyana ai. . ta 40". the disciples of Tvashtar... The act ascribed to then | in the tae, se cine one ladle four, has, probably, rather qeferente to some innovation in the objects of libation than to the rere eth! 7 of the wooden spoons used to pour out the Soma juice. Thea: . that Agni, coming to a sacrifice which the Ribhus celebrated, became as one of them, and, therefore, they made the ladle fourfold, that each wight have his share.’ Wilson,
7 Or the ‘thrice seven’ may refer to rdindni, grant thrice seven rich treaaures.
weyers
A Indra and Agni: See conjointly as a dual deity, Indragni, that is, Indra-Agni, See, I, 17, 1.
2 Praise ye, O men, and glorify Indra-Agni in the holy rites : Sing praise to them in sacred songs. 3 Indra and Agni we invite, the Soma-drinkers, for the fame Of Mitra, to the Soma-draught. 4. Strong Gods, we bid them come to this libation that stands ready here : Indra and Agni, come to us. 5 Indra and Agni, mighty Lords of our assembly, crush the fiends : Childless be the devouring ones. 6 Watch ye, through this your truthfulness, there in the place of spacious view ; Indra and Agni, send us bliss.
HYMN XXII. Asvins and Others,
Waxen the Asvin Pair who yoke their car at early morn: may they Approach to drink this Soma juice. 2 We call the Asvins Twain, the Gods borne in a noble car, the best Of charioteers, who reach the heavens. 3 Dropping with honey is your whip, Asvins, and full of pleasantness : Sprinkle therewith the sacrifice. 4 As ye go thither in your car, not far, O Asvins, is the home Of him who offers Soma juice. 5 For my protection I invoke the golden-handed Savitar : He knoweth, as a God, the place.
8 For the fame of Mitra; the meaning is not clear. Mitra appears to he regarded as the guardian of the world. Siyana takes Mitra in the sense of friend, and refers it to the institutor of the sacrifice.
5 Crush the fiends: the Rikshasas, demons who go about at night, ensnaring and even devouring human beings, disturbing sacrifices and devout men, and generally hostile to the Aryan race,
6 In the place of spacious view: Sayana explains ‘in the station which reegevinnw tie ws ykes known the experience of results (of actions) that is in
hace ett Jvitti rn.” In the place where what is hidden will be made known.
TS ERO
8 Your whip: the madhukasf or Honey-whip of the Asvins is perhaps the stimulating morning breeze. See Atharva-veda IX. 1, the whole of which hymn is a glorification. of this wondrous whip.
| 5 Sawtar: the generator or vivifier, is a name of the Sun, in the Veda sometimes identified with and sometimes distinguished from Stirya,
6 That he may send us succour, praise the Waters’ Offspring Savitar : Fain are we for his holy ways. 7 We call on him, distributer of wondrous bounty and of wealth, On Savitar who looks on men. 8 Come hither, friends, and seat yourselves; Savitar, to be praised by us, Giving good gifts, is beautiful. 9 O Agni, hither bring to us the willing Spouses of the Gods, And Tvashtar, to the Soma draught. 10 Most youthful Agni, hither bring their Spouses, Hotra, Bharati, Vartitri, Dhishand, for aid. 11 Spouses of Heroes, Goddesses, with whole wings may they come to us With great protection and with aid. 12 Indrani, Varunant, and Agnayi hither I invite, For weal, to drink the Soma juice. 13 May Heaven and Earth, the Mighty Pair, bedew for us our sacrifice, And feed us full with nourishments. 14 Their water rich with fatness, there in the Gandharva’s sted-
fast place, The singers taste through sacred songs.
6 The Waters’ Offspring Savitar: son or offspring of the Waters, updém napdt, is an epithet more frequently applied to Agni. Sfyana explains it otherwise as ‘ one who does not cherish (na pAlakam) the water, but dries it up with hig heat,’
10 HMotré is called the wife of Agni, or the personified invocation ; Bhératt is Holy Speech or Prayer ; Vardirt is explamed as ‘she who is to be chosen, the excellent ;' and Dhishand is said to bea synonym of Vak or Vagdevi, the Goddess of Speech,
- 11 With whole wings; literally, with unclipped wings; that is, swift as birds whose wings have not been cut,
12 Indrdnt, Varundnt, and Agndyt: are respectively the consorta of Indra, Varuna, and Agni,
14 Their water rich in fatness; the fertilizing rain sent by Heaven and Earth. The meaning appears to be: the holy singers enjoy, as guerdon for their hymns, the kindly rain and other good gifts which are sent down from the regions above by the great parents Heaven and Earth. .
The Gandharva’s sted fast place: Though in later times the Gandharvas are regarded as a class, in the Rigveda more than one is seldom mentioned. He is commonly designated as ‘the heavenly Gandharva,’ whose habitation is the sky, and whose especial duty is to guard the heavenly Soma, which the Gods obtain through his permission, z
15 Thornless be thou, O Earth, spread wide before us for a dwelling-place : Vouchsafe us shelter broad and sure. 16 The Gods be gracious unto us even from the place whence Vishnu strode Through the seven regions of the earth ! 17 Through all this world strode Vishnu; thrice his foot he planted, and the whole Was gathered in his footstep’s dust. 18 Vishnu, the Guardian, he whom none deceiveth, made three steps ; thenceforth Establishing his high decrees. 19 Look ye on Vishnu’s works, whereby the Friend of Indra, close-allied, Hath let his holy ways be seen. 20 The princes evermore behold that loftiest place where Vishnu is, Laid as it were an eye in heaven. 21 This, Vishnu’s station most sublime, the singers, ever vigilant, Lovers of holy song, light up.
~ 16 Vishnu: This God, ‘the all-pervading or ercomnascing.’ je “ot placed in the Veda in the foremost rank of deities, anc oo. “su invoked with Indra, Varuna, the Maruts, Rudra, Vayu anc :!° A. 6.) F. uperiority to them is never stated, and he is even described in one place as celebrating the praise of Indra and deriving his power from that God. The point which distinguishes him from the other Vedic deities is chiefly his striding over the heavens, which he is said to do in three paces, explained as denoting the threefold manifestation of Hight in the form of fire, lightning and the sun, or as designating the three daily stations of the sun, in his rising, culminating and setting,
The meaning of the stanza is obscure: Wilson, after Sdyana, translates : ‘May the Gods preserve us (from that portion) of the earth whence Vishou, (aided) -by the seven metres, stepped,’ and notes: ‘ According to the Taittiriyas, as cited by the scholiast, the Gods with Vishnu at their head subdued the invincible earth, using the seven metres of the Veda as their instruments. Sayana conceives the text to allude to the Zriwikrama Avatdra, in which Vishnu traversed the three worlds in three steps. The phrase “ preserve us from the earth” implies according to the commentary, the hinderance of the sin of those inhabiting the earth,’ °
17 The whole was gathered in his footstep’s dust: This is the meaning according to Saéyana. ‘Vishnu was so mighty that the dust raised by his foot. sey enveloped the whole world, or the earth was formed from the dust of his strides, ; |
20 The princes : the Saris, the wealthy patrons of sacrifice, 21 Light up: glorify with their praises,
r
HYMN XXIII. Vayu and Others,
StRone are the Somas; come thou nigh; these juices have been mixt with milk : Drink, Vayu, the presented draughts. | 2 Both Deities who touch the heaven, Indra and Vayu we invoke. To drink of this our Soma, juice. 3 The singers, for,their aid, invoke Indra and Vayu, swift as mind a The thousand-eyed, the Lords of thought. . «oe 4 Mitra and Varuna, renowned as Gods of consecrated might, We call to drink the Soma juice. 5 Those who by Law uphold the Law, Lords of the shining light of Law, Mitra I call, and Varuna. 6 Let Varuna be our chief defence, let Mitra guard us with all aids: Both make us rich exceedingly. 7 Indra, by Maruts girt, we call to drink the Soma juice: may he Sate him in union with his troop. | 8 Gods, Marut hosts whom Indra leads, distributers of Paishan’s gifts, Hearken ye all unto my cry. 9 With conquering Indra for ally, strike Vritra down, ye bounteous Gods : Let not the wicked master us. . 10 We call the Universal Gods, and Maruts to the Soma draught, For passing strong are Prigni’s Sons. 1] Fierce-comes the Maruts’ thundering voice, like that7of conquerors, when ye go* 7 Forward to victory, O Men. 12 Born of the laughing lightning, may the Maruts guard us everywhere : May they be gracious unto us.
ne
This hyran is addressed to Vayu, Indra, Mitra, Varuna, the Visve Devas, Pishan, the Waters, Agni.
1 Lords of thought: dht, thought, means especially in the Veda holy thought, devotion, prayer, a religious rite, a sacrifice.
8 Pdshan is the guardian of flocks and herds and of property in general.
10 Prignimdtarah ; Prisni’s sons, those who have for their mother Prisni, the many-coloured earth or the speckled cloud ; the Maruts,
11 O Men; O heroic Maruts,
13 Like some lost animal, drive to us, bright Pishan, him who bears up heaven,; Resting on many-coloured grass.
14 Pishan the Bright has found the King, congealed and hidden
" in a cave, Who rests on grass of many hues.
15 And may he duly bring to me the six bound closely, through
' these drops, As one who ploughs with steers brings corn.
16 Along their paths the Mothers go, Sisters of priestly ministrants: Mingling their sweetness with the milk. 17 May Waters gathered near the Sun, and those wherewith the Sun is joined,. Speed forth this sacrifice of ours. 18 I call the Waters, Goddesses, wherein our cattle quench their thirst ; Oblations to the Streams be given. 19 Amrit is in the Waters ; in the Waters there is healing balm : Be swift, ye Gods, to give them praise. 20 Within the Waters—Soma thus hath told me—dwell all balms
that heal, And Agni, he who blesseth all. The Waters hold all medicines,
J] 21 O Waters, teem with medicine to keep my body safe from harm,
So that I long trey-see-the-Sun. 22 Whatever sin is found in me, whatever evil I have wrought, If I have lied or falsely sworn, Waters, remove it far from me. 23 The Waters I this day have sought, and to their moisture have we come : O Agni, rich in milk, come thou, ‘and with thy splendour cover me. :
-_
13 Him who bears up heaven : Soma, the juice which prompts the worldsustaining deeds of the Gods.
14 The King : Soma. . Concealed and hidden in a cave: in a place difficult of access; the reference is to the flight of Agni. See IIT, 9. 4.
15 The sin; the six seasons, spring, summer, the rains, autumn, winter, the dews, Through these drops: May this libation induce him to bring, ete. '
16 The Mothers; the Waters, regarded as the close allies of the priests, as they are mingled with the ingredients of the Soma bation.
19 Amott; nectar, the drink that confers immortality ; the Greek Ambrosia,
20 Soma thus hath told me: Soma is especially lord of meclicinal plants,
24 Fill me with splendour, Agni; give offspring and length of days ; the Gods Shall know me even as I am, and Agni, with the Rishis, know.
HYMN XXIV. Varuna and Others, Wo now is‘ he, what God among the Immortals, of whose auspicious name we may bethink us? Who shall to mighty Aditi restore us, that I may see my Father and my Mother ? 2 Agni the God the first among the Immortais,—of his auspicious name let us bethink us. He shall to mighty Aditi restore us, that Imay see my Father and my Mother. 3 To thee, O Savitar, the Lord of precious things, who helpest us
- Continually, for our share we come— 4 Wealth, highly lauded ere reproach hath fallen on it, which is laid, Free from all hatred, in thy hands,
24 Indra with the Rishis: Perhaps the seven great Rishis are intended,— Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishtha,
woe en
‘This hymn, addressed to Varuna, Prajipati, Agni, Savitar, and Bhaga, is the first of a series attributed to Sunahsepa, the son of Ajigarta. The legend is told in full detail in the Attareya Brdhmana. A king, named Harischandra, worships Varuna in order to obtain ason, promising to sacrifice to him his first-born. A son is born, named Rohita; but the king delays the sacrifice until Rohita grows up, when his father communicates to him his intended fate. Rohita refuses submission, and spends several years in the forest away from home. There, at last, he meets with Ajigarta, a Rishi in great distress, and persuades him to part with his second son Sunahsepa to be offered, as a substitute, to Varuna. Sunalsepa is about to be sacrificed, when, by the advice of Visvimitra, one of the officiating priests, he appeals to the Gods, and is liberated. See Wilson, Rigreda, i, p. 60., Muir, O, S. Tents, i. 355, 407, 413, and M, Miiller, 4. 8. Literature, p, 408,
1 Mighty Aditi: Professor Miller (Zrans. of the Rigveda, 1. 2380) says that ‘Aditi, anancient god or goddess, is in reality the earliest name invented to express the Infinite ; not the Infinite as the result of a long process of abstract reasoning, but the visible Infinite, the endless expanse beyond the earth, beyond the clouds, beyond the sky.’ © ;
‘These words [Who shall to mighty Aditi restore us ?] may be understood as spoken by some one in danger of death...who prayed to be permitted again to behold the face of nature...If we should understand the father and mother whom the suppliant is anxious to behold, as meaning heaven and earth, it would become still more probable that Aditi is to be understood as meaning nature.’ Muir, 0. S. Texts, v. 45,
Sayana explains Aditi in the text as Earth ; Roth, as freedom or security ; Benfey, as sinlessness.
HYMN 24.) ; LHE RIGVEDA., ; ai
5 Through thy protection may we come to even the height of.
affluence Which Bhaga hath dealt out to us. 6 Ne’er have those birds that fly through air attained to thy high dominion or thy might or spirit ; Nor these the waters that flow on for ever, nor hills, abaters of the wind’s wild fury. 7 Varuna, King, of hallowed might, sustaineth erect the Tree’s stem in the baseless region. Tts rays, whose root is high above, stream downward. Deep may they sink within us, and be hidden.
8 King Varuna hath made a spacious pathway, a pathway for the Sun wherein to travel. Where no way was he made him set his footstep, and warned afar whate’er afflicts the spirit.
9 A hundred balms are thine, O King, a thousand; deep and wide-reaching also be thy favours. Far from us, far away drive thou Destruction. Put from us e’en the sin we have committed.
10 Whither by day depart the constellations that shine at night, set high in heaven above us? Varuna’s holy laws remain unweakened, and through the night the Moon moves on in splendour.
11 I ask this of thee with my prayer adoring; thy worshipper craves this with his oblation.
Varuna, stay thou here and be not angry; steal not our life from us, O thou Wide-Ruler.
12 Nightly and daily this one thing they tell me, this too the thought of mine own heart repeateth. May he to whom prayed fettered Sunahsepa, may he the Sovran Varuna release us.
ee LL CL ONAN NTP LOST tenement, 5 Which Bhaga hath dealt out to us; the riches which the distributer of wealth, Bhaga, Fate or Fortune; has allotted to us.
7 Vanasya sttipam in the text appears to mean ‘the stem of the tree,’ and Sdyana’s explanation ‘the mass or pile of light’ seems forced and unnatural, The phrase is not clear, but perhaps the ancient myth of the world-tree, the source of life, may be alluded to.
9 Nirriti is Decay or Destwr-trn y-~s--#"54, ‘he Goddess of death an corruption. Sfyana calls her. en! or ye 2 of sin.
10 Varuna’s holy laws ; Varuna is the chief of the lords of natural order, His activity displays itself w-oA~tra=ty i “he control of the most regular phenomena of nature. See Wi. 4) os 1.4 Of the Rigveda, p.97 f. The connexion appears to be: Fear not: the laws of Varuna are inviolable, and the constellations will duly reappear,
~
21 Release us from the upper bond, untie the bond between, and
loose The bonds below, that I may live. HYMN XXVI; Agni, O wortuy ofroblation, Lord of prospering powers, assume thy robes, '
And offer this, our sacrifice.
Sit, ever to be chosen, as our Priest, most youthful, through our hymns,
O Agni, through our heavenly word.
3 For here a Father for his son, Kinsman for kinsman worshippeth,
And Friend, choice-worthy, for his friend.
4 “Here let the foe-destroyers sit, Varuna, Mitra, Aryaman, Like men, upon our sacred grass.
O ancient Herald, be thou glad in this our rite and fellowship: Hearken thou well to these our songs.
6 Whate’er in this perpetual course we sacrifice to God and God, That gift is offered up in thee.
7 May he be our dear household Lord, Priest, pleasant and choice-worthy : ma We, with bright fires, be dear to him. The Gods, adored with brilliant fires, have granted precious wealth to us: So, with bright fres, we pray to thee. 9 -And, O Immortal One, so may the eulogies of mortal men Belong to us and thee alike. 10 With all thy fires, O Agni, find pleasure in this our sacrifice, And this our speech, O Son of Strength.
bS
a
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21 Release us from the upper bond; see I, 24, 15.
eaten eee he
1 Assume thy robes: clothe thyself in thy vesture of flames.
2 Most youthful: continually renewed for sacrifice, either from the household fire or by repeated attrition.
3 For here a Father for his son: Agni, who stands in the place of father, kinsinan, and friend to his worshipper.
4 Aryaman: the name of an Aditya commonly invoked together with
Varuna and Mitra, He is said to preside over twilight. 5 Like men: or, according to Sdyana, as they sate at the sacrifice of
hes who is the sameas Manu,
10 Son of Stren 7 +e aye etl. -f frequent occurrence, and t is sometimes applied to] °:. : ae eat ) mighty God, The cxr Cage plied to Agni, alu: cootu van ployed in rubbing u eae the Live
pieces of wood te generate fire,
oid
HYMN XXVIII. Agni.
Wits worship willI glorify thee, Agni, like a long-tailed steed, Imperial Lord of sacred rites. 2 May the far-striding aan of Strength, bringer of great
felicity, 0 Who pours his gifts like rain, be ours.
3 Lord of all life, from near, from far, do thou, O Agni evermore Protect us from the sinful man. 40 Agni, graciously announce this our oblation to the Gods, And this our newest song of praise. 5 Give usa share of strength most high, a share of strength that is below, A share of strength that is between. 6 Thou dealest gifts, resplendent One; nigh, as with waves of = ndha sky tho Oy Swift Sircamest to the worshipper. 7 ne man is lord of endless strength whom thou protectest in the fight, Agni, or urgest to the fray. 8 Him, whosoever he may be, no man may vanquish, mighty One: Nay, very glorious power is his. 9 May he who dwells with all mankind bear us with war-steeds through the fight, And with the singers win the spoil. 10 Help, thou who knowest lauds, this work, this eulogy to Rudra, him Adorable in every house. 11 May this our God, great, limitless, smoke-bannered, excellently bright, Urge us to strength and holy thought.
1 Like a long-tailed steed : Agni, or Fire, is likened to a horse, probably, on account of bia Hmmatiyce: pie and his long flames, curled and driven by the wind, are : * ; ." horse’s flowing tail. S&yana explains: scattering our foes with thy Anmes as a horse brushes away the flies that trouble him.
6 Sindhu: the Indus; or the word may stand for any river, and the expression mean, with great abundance, 9 With the singers ; the priests who sing hymns of praise at the sacrifice.
10 Thou who knowest lauds: (jardbodka) seems to refer to the Bishi .or poet of the hymn, not to Agni.
Rudra: the Roarer, or Howler, is here a name of rene on account of the loud crackling or roaring of his flames. Or the word may signify red, bright, See Pischel, Vedische Studien, 1. pp. 55 sqq,
ae,
26 THE HYMNS OF [BOOR 1.
12 Like some rich Lord of men may he, Agni, the banner of the Gods,. Refulgent, hear us through our lauds. 13 Glory to Gods, the mighty and the lesser, glory to Gods the younger and the elder | Let us, if we have power, pay the Gods worship: no wetter BiEyer than vtnis, ye Gods, acknowledge,
HYMN XXVIII. Indra, Ete.
THERE where the broad-based stone is raised on high to press the juices out, O Indra, drink ‘with eager thirst the droppings which the mortar sheds. 2 Where, like broad hips, to hold ‘the juice, the platters of the press are laid, O Indra, drink with eager thirst the droppings which the mortar sheds, 3 There where the woman marks and learns the pestle’s constant rise anu fall, O Indra, drink with eager thirst the droppings which the mortar sheds. 4 Where, as with reins to guide a horse, they bind the churningstaff with cords, O Indra, drink with eagar thirst the droppings which the mortar sheds. 5 If of a truth in every house, O Mortar, thou art set for work, Here give thou forth thy clearest sound, loud as the _ drum of
_” conquerors. ~
12 The banner of the Gods : wha like a banner brings the Gods together ; or it ruay be rendered ‘the herald of the Gods,’ he who notifies to them, as Sdyana explains it,
13 These distinctions of greater and lesser, older and younger Gods,, or ag we should say, angels, are nowhere further ex: eee Sunahsepa, it is said, by the advice of Agni, worships the Vis-etevns or uke Universal Gods. The Visveclevas, as a separate troop or class of Gods, are ten in number, especially worshipped at funeral obsequies, and moreover, according to the laws of Manu, éutitled to daily offerings.
This hymn—a song sung during the preparation of the Soma juice—is said to be addressed to Indra, and to the pestle and mortar and other utensils used in the work,
2 Platters: twoshallow plates, one being used as a receiver and the other as a cover,
They bind the churning-staf? with cords; the churning~stick is moved by @ rope passed round its handle and round a post used as a pivot.
5 O Mortar; according to Saéyana the divinities presiding over the mortar and pestle, and not the implements themselves, are addressed, :
6 O Sovran of the Forest, as the wind blows soft in front of _ thee, ; Mortar, for Indra press thou forth the Soma juice that he may drink. 7 Best strength-givers, ye stretch wide jaws, O Sacrificial Implements, n Like two bay horses champing herbs. 8 Ye Sovrans of the Forest, both swift, with swift pressers press to-day Sweet Soma juice for Indra’s drink. 9 Take up in beakers what remains: the Soma on the filter pour, And on the ox-hide set the dregs.
HYMN XXIX. Tndra.
O Soma-DRINKER, ever true, utterly hopeless though we be, Do thou, O Indra, give us hope of beauteous horses and of kine, In thousands, O most wealthy One. 2 0 Lord of Strength, whose jaws are strong, great deeds are thine, the powerful : Do thou, O Indra, give us hope of beauteous horses and of kine, In thousands, O most wealthy One. 3 Lull thou asleep, to wake no more, the pair who on each other look : Do thou, O Indra, give us hope of beauteous horses and of kine, In thousands, O most wealthy One. 4 Hero, let hostile spirits sleep, and every gentler genius wake: Do thou, O Indra, give us hope of beauteous horses and of kine, In thousands, O most wealthy One.
6 O Sovran of the Forest: (vanasputi) a large tree ; used in this place, by metonymy, for the mortar, and in verse 8, in the dual number, for the mortar and pestle. ,
7 Strength----re : evy'r'-- by Sdyana as especially givers of food. The two platters «.. “‘«... + are probably meant. When the upper platter ig raised to receive the juice of the Soma stalks the aperture between the two is like a horse’s mouth when he chews succulent grass,
9 This verse is addressed to the ministering priest. What remains; after the libation. Zhe jilter or sieve was used to purify the juice before it was poured into the receptacle, Ow-hide: laid under the mortar. — '
Re
3 Lhe pair who on each other look: ‘The text is very elliptical and obscure. It is, literally : Put to sleep the two reciprocally looking: let them sleep, not being awakened. The Scholiast calls them the two female messengers of Yama [the God of the Dead].’ Wilson, -
38 ’ THE HYMNS OF (BOOK 1.
6 Far distant on the forest fall the tempest in a circling course! Do thou, O Indra, give us hope of beauteous horses and of kine, In thousands: O most wealthy One.
7 Slay each reviler, and destroy him who in secret injures us: Do thou, O Indra, givé us hope of beauteous horses and of kine In thousands, O most wealthy One.
HYMN Xxx, Indra,
We seeking strength with Soma-drops fill full your Indra like a well, Most liberal, Lord of Hundred Powers, 2 Who lets a hundred of the pure, a thousand of the milk-blent draughts Flow, even as down a depth, to him ; 3 When for the strong, the rapturous joy he in this manner hath made room Within his belly, like the sea. 4 This is thine own. Thou drawest near, as turns a pigeon to his mate: | , Thou carest too for this our prayer. 5 O Hero, Lord of Bounties, praised in hymns, may power and joyfulness Be his who sings the laud to thee. 6 Lord of a Hundred Powers, stand up to lend us succour in this fight : : In others too let us agree. 7 In every need, in every fray we call as friends to succour us Indra the mightiest of all.
5 This ass; our adversary, says the Scholiast. ‘Therefore is he called an ass, as braying, or uttering harsh sounds intolerable to hear.’
6 Far distant on the forest: may the cyclone or tempest expend its fury on the wood, and not come nigh us, The word kund@rinichi, which I have rendered in accordance with Sdyana, means elsewhere a certain kind of animal, a lizard according to S4yana. This passage may perhaps mean, ‘may the wind fall on the forest with the sundrindchi,’ whatever that may be.
1 Lord of Hundred Powers; Satakratu. .8 The strong, the rapturous joy: the exhilarating Soma juice. 4 This is thine own: this Soma libation is for thee alone. 6 In this fight: the hymn is » prayer for aid in a coming battle,
8 If he will hear us let him come with succour of a thousand kinds, And all that strengthens, to our call.
2 I call him mighty to resist, the Hero of our ancient home, Thee whom my sire invoked of old.
10 We pray to thee, O much-invoked, rich in all precious gifts, O Friend, ” Kind God to those who sing thy praise. 11 O Soma-drinker, Thunder-armed, Friend of our lovely-featured dames ‘And of our Soma-drinking friends.
12 Thus, Soma-drinker, may it be: thus, Friend, who wieldest thunder, act To aid each wish as we desire.
13 With Indra splendid feasts be ours, rich in all strengthening _ things wherewith, Wealthy in food, we may rejoice. ; 14 Like thee, thyself, the singers’ Friend, thou movest, as it were, besought, Bold One, the axle of the car,
15 That, Satakratu, thou to grace and please thy praisers, as it were, Stirrest the axle with thy strength.
16 With champing, neighing, loudly-snorting horses Indra hath ever won himself great treasures. Acar of gold hath he whose deeds are wondrous received from us, andtet us too receive it. 17 Come, Asvins, with enduring strength wealthy in horses and in kine, And gold, O ye of wondrous deeds.
9 The Hero of our ancient home; the tutelary God of our family.
11 Friend of our lovely-featured dames: the meaning of siprinindm in the text is very doubtful. Wilson. following Sayana, paraphrases: (bestow upon) us, thy friends, (abundance of cows) with projecting jaws. Benfey takes the word to mean beautiful women. Ludwig suggests helmeted, from a possible form siprini, agreeing with visdm, of men, understood, - Roth considers the reading to be faulty, and suggests, siprinivan, in the vocative case, agreeing with Soma-drinker.
14 The lines in this and the following stanza referring to the axle and the chariot or wain are somewhat obscure and have been variously interpreted, Luchviz’s expianation, which I follow, appears to be the simplest and the best. The @xpro:siun, n.uvest, or stirrest, the axle, which is the firmest and strongest part of the car, is intended to signify Indra’s great strength exerted at his worshippers’ prayer.
16 The hymn really ends with the preceding stanza. The car of gold given to Indra is the hymn, The car of gold prayed for is abundant wealth,
tsa
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18 Your chariot yoked for both alike, immortal, ye of mighty acts, Travels, O Asvins, in the sea. 19 High on the forehead of the Bull one chariot wheel ye ever keep, The other round the sky revolves. 20 What mortal, O immortal Dawn, enjoyeth thee? Where lovest thou? To whom, O radiant, dost thou go! 21 For we have had thee in our thoughts whether anear or far away, Red-hued and like a dappled mare. 22 Hither, O Daughter of the Sky, come thou with these thy strengthenings,,. And send thou riches down to us. HYMN XXXII. Agni. Trou, Agni, wast the earliest Angiras, a Seer; thou wast, a God thyself, the Gods’ auspicious Friend. After thy holy ordinance the Maruts, sage, active through wisdom, with their wlittor‘r emsars, were born. 2 O Agni, thou, the}... av. v 2. + Angiras, fulfillest as a Sage the holy law of Gods, Sprung from two mothers, wise, through all existence spread, resting in many a place for sake of living man. 3 To Matarisvan first thou, Agni, wast disclosed, and to Vivasvan through thy noble inward power. Heaven and Earth, Vasu! shook at the choosing of the Priest: the burthen thou didst bear, didst worship mighty Gods.
18 The sea: the ocean of air.
19 The Bull; apparently the Sun. The car of the Asvins stands at his head or in front of him, and the Asvins precede him in his course round heaven. But the meaning is not very clear.
20 We are reminded of the old Grecian myth of Hos and Tithonus. Ushas, Dawn, or Morning, is the daughter of personified Heaven, Dyaus, or Dyu.
This hymn, and the four following, are ascribed to Hiranyastiipa, son
of Angiras, 1 Thou, Agni, wast the earliest Angiras: the Angirases are the most im-
porter? -F-y%- *--~ mentioned in the Veda. See I. 1, 6,
VES ee . : spears: the spears of the Maruts or Storm-Gods are
lightning flashes.
2 The holy law of Gods: sacrifice to the Gods, which Agni performs.
Sprung from two mothers : from the two pieces of wood used to produce fire,
8 Mdtarisvan: the name of a divine being described in I. 60.1 as bringing the hidden Agni to Bhrigu, and identified by Siyana with Vayu the God of wind.
Viwasvdn ; ‘the brilliant ;’ he appears to be the God of daylight and the morning sun, the personification of all manifestations of light. He is said to be the father of Yama, and the Gods are called his offspring.
Vasu : (good) often used as a name or epithet of Agni. The Vasusas a class of Gods, eight in number, were at first personifications of natural phenomena,
”
HYMN 31.] - THE RIGVEDA, AI.
4 Agni thou madest heaven to thunder for mankind; thou, yet more pious, for pious Purfrayas. When thou art rapidly freed from thy parents, first eastward | they bear thee round, and, after, to the west. 5 Thou, Agni, art a Bull who makes our store increase, to be invoked by him who lifts the ladle up. 3 Well knowing the oblation with the hallowing word, uniting all who live, thou lightenest first our folk. 6 Agni, thou savest in the synod when pursued e’en him, farseeing One! who walks in evil ways. Thou, when the heroes fight for spoil which men rush round, , G slayest in war the many by the hands of few. - 7 For glory, Agni, day by day, thou liftest up the mortal man ' to highest immortality, — Even thou who yearning for both races givest them great bliss, and to the prince grantest abundant food. 8 O Agni, highly lauded, make our singer famous that he may Win us store of riches : May we improve the rite with new performance, O Earth and Heaven, with all the Gods, protect us. 9 O blameless Agni lying in thy Parents’ lap, a God among the Gods, be watchful for our good. Former of bodies, be the singer’s Providence: all good things hast thou sown for him, auspicious One! 10 Agni, thou art our Providence, our Father thou: we are thy brethren and thou art our spring of life. In thee, rich in good heroes, guard of high decrees, meet hundred, thousand treasures, O infallible !
4 Purdravds: son of Budha. He is said to have instituted the three sacrificial fires. Agni, to reward him, sent thunder the forerunner of rain.
Freed from thy parents: produced and separated from the fire-sticks.
Eastward they bear thee: the fire is first applied to light the Ahavaniya fire and then the Garhapatya.
5 A Bull: exceedingly strong.
With the hallowing word: the exclamation Vashat (may he (Agni) bear it (to the Gods), used at the moment of pouring the sacrificial oil or clarified butter on the fire.
6 Ayni, thou savest in the synod: the viddtha, synod or sacrificial assembly, seems to have been regarded as an inviolable asylum.
7 Both races: Gods and men.
The prince: the Stiri, the noble or eminent man who institutes and pays the charges of the sacrifice.
9 Thy Parents: here said to mean Heaven and Earth,
Former of bodies; giver of children,
e
11 Thee, Agni, have the Gods made the first living One for living man, Lord of the house of Nahusha. li they made the teacher of the sons of men, what time a Son was born to the father of my race. 12 Worthy to be revered, O Agni, God, preserve our wealthy patrons with thy succours, and ourselves. Guard of our seed art thou, aiding our cows to bear, incessantly protecting in thy holy way. 13 Agni, thou arta guard close to the pious man; kindled art thou, four-eyed! for him who is unarmed. With fond heart thou acceptest e’en the poor man’s prayer, when he hath brought his gift to gain security. 14 Thou, Agni gainest for the loudly-praising priest the highest wealth, the object of a man’s desire. Thou art called Father, caring even for the weak, and, wisest, to the simple one thou teachest lore. 15 Agni, the man who giveth guerdon to the priests, like wellsewn armour thou guardest on every side. He who with grateful food shows kindness in his house, an offerer to the living, is the type of heaven. 16 Pardon, we pray, this sin of ours, O Agni,—the path which we have trodden, widely straying, Dear Friend and Father, caring for the pious, who speedest nigh and who inspirest mortals. 17 As erst to Manus, to Yayati, Angiras, so Angiras! pure Agni! — come thou to our hall. Bring hither the celestial host and seat them here upon the sacred grass, and offer what they love. 18 By this our prayer be thou, O Agni, strengthened, prayer made by us after our power and knowledge. Lead thou us, therefore, to increasing riches; endow us with thy strength-bestowing favour. I Ns we Oe
11 Nahushe: one of the great progenitors of the human race.
ae : the personification of prayer, and the firsb teacher of the rules of sacrifice,
What time a Son was born: this Son is Agni himself,
Hiranyastipa, the Rishi of the hymn, is the son or descendant of Angirags, who, as one of the first introducers of the sacrificial fire and the rites of worship, is regarded as the generator or father of Agni. The meaning of the verse is that Agni was appointed priest, and Ila teacher of the rules of divine worship in the earliest time when Agni was firsb born on earth as sacrificial fire,
13 our-eyed ; illuminating the four eavtina’ reise ‘ooking in all directions,
15 An oferer to the living : probabiy, sre whe wlers food and hospitality to a human being, the niyajia, worship of man, of Manu. Or it may mean, as Ludwig suggests, one who offers a sacrifice that transports the sacrificer at once, living, to heaven. ;
16 Yuydti ; a celebrated king, one of the sons of Nahusha,
HYMN XXXII. Indra.
I witt declare the manly deeds of Indra, the first that he achieved, the Thundeyr-wielder.
He slew the Dragon, then disclosed the waters, and cleft the channels of the mountain torrents.
He slew the Dragon lying on the mountain: his heavenly bolt of thunder Tvashtar fashioned.
Like lowing kine in rapid flow descending the waters glided downward to the ocean.
3 Impetuous ag a bull, he chose the Soma, and in three sacred beakers drank the juices. Maghavan grasped the thunder for his weapon, and smote to death this firstborn of the dragons.
4 When, Indra, thou hadst slain the dragons’ firstborn, and overcome the charms of the enchanters, Then, giving life to Sun and Dawn and Heaven, thou foundest not one foe to stand against thee.
5 Indra with his own great and deadly thunder smote into pieces Vritra, worst of Vritras. As trunks of trees, what time the axe hath felled them, low on the earth so lies the prostrate Dragon.
6 He, like a mad weak warrior, challenged Indra, the great impetuous many-slaying Hero. He, brooking not the clashing of the weapons, crushed—-Indra’s foe—-the shattered forts in falling.
Footless and handless still he challenged Indra, who smote him with his bolt between the shoulders.
Emasculate yet claiming manly vigour, thus Vritra lay with scattered limbs dissevered.
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1 ‘In this and subsequent Sttktas we have an ample elucidation of the original purport of the legend of Indra’s slaying Vritra, converted by the Pauranik writers.into a literal contest between Indra and an Asura, or chief of the Asuras, from what in the Vedas is merely an allegorical narrative of the production of rain, Vritra, sometimes also named Ahi, is nothing more than the accumulation of vapour, condensed or figuratively shut up in, or obstructed by, acloud. Indra, with his thunderbolt, or atmospheric or electrical influence, divides the aggregated mass, and vent is given to the rain which then descends upon the earth.’ ‘Wilson.
2 The Dragon: Ahi, literally a serpent. TZvashtur is the artist of the Gods. 3 Maghavan: the wealthy and liberal; Lord Bountiful.
4 The charms of the enchanters: magical or supernatural powers ascribed to Vritra and his allies, |
In three sacred beakers ; trikadrukeshu ; according to S&yana, on the Trikadrukas, the first three days of the Abhiplava ceremony,
8 There as he lies like a bank-bursting river, the waters taking
courage flow above him. ve The Dragon lies beneath the feet of torrents which Vritra
with his greatness had encompassed. 9 Then humbled was the strength of Vyitra’s mother: Indra hath cast his deadly bolt against her. The mother was above, the son was under, and like a cow beside her calf lay Danu. 10 Rolled in the midst of never-ceasing currents flowing without a rest for ever onward, The waters bear off Vyitra’s nameless body: the foe of Indra sank to during daikness. 11 Guarded by Abi stood the thralls of Dasas, the waters stayed like kine held by the robber. But he, when he had smitten Vritra, opened the cave wherein the floods had been imprisoned. . 12 A horse’s tail wast thou when he, O Indra, smote on thy bolt; thou, God without a second, Thou hast won back the kine, hast won the Soma; thou hast let loose to flow the Seven Rivers. , 13 Nothing availed him lightning, nothing thunder, hailstorm or mist which he bad spread around him: When Indra and the Dragon strove in battle, Maghavan gained
- the victory for ever. 14 Whom sawest thou to avenge the Dragon, Indra, that fear possessed thy heart when thou hadst slain him; That, like a hawk affrighted through the regions, thou crossedst nine-and-ninety flowing rivers ? :
9 Ddnu: according to SAyana, the mother of Vritra,
11 Zhralls of Désas: in the power of Vritra and his allies. Dasa isa general name applied in the Veda to certain evil beings or demons, hostile to Indra and to men. It means, also, a savage, a barbarian, one of the non- Aryan inhabitants of India.
The robber: pani (literally, one who barters and trafiics) means a miser, a niggard ; an impious man who gives little or nothing to the Gods. The word is used also as the name of aclass of envious demons watching over treasures, and as an epithet of the fiends who steal cows and hide them in mountain caverns,
12 A horse’s tatl was thow: destroying thy enemies as easily as a horse sweeps away flies with his tail, Ci I. 27.1,
The Seven Rivers : according to Professor Max Miiller, the Indus, the five rivers of the Panjib (Vitasti, Asikni, Parushnt, Vipis, Sutudrt) and the Sarasvatt. Lassen and Ludwig put the Kubha in the place of the last-named.
14 This fight of Irt-. *~ rr--:e-"~ alluded to. It is said that he fled thinking that he had + © +.: " sin in killing Vritra,
Ning-and-ninety sw idku f: a great number,
HYMN 33.] THE RIGVEDA. 4b
15 Indra is King of all that moves and moves not, of creatures tame and horned, the Thunder-wielder. Over all living men he rules as Sovran, containing all as spokes within the felly. .
HYMN XXXTIT. Indra.
‘Come, fain for booty let us seek to Indra: yet more shall he increase his care that guides us. Will not the Indestructible endow us with perfect’ knowledge of this wealth, of cattle?
2 I fly to him invisible Wealth-giver as flies the falcon to his cherished eyrie, With fairest hymns of praise adoring Indra, whom those who laud him must invoke in battle.
3 Mid all his host, he bindeth on the quiver: he driveth cattle from what foe he pleaseth : Gathering up great store of riches, Indra, be thou no trafficker with us, most mighty.
4 Thou slewest with thy bolt the we going with thy helpers, Indra! Far from the floor of heaven in, all directions, the ancient Tielsce mere Ged 74 doetriciion, io” ak BYotons hh py. 2s’ tnes. the riteless turned and fled, Indra ! with averted faces, When thou, fierce Lord of the Bay Steeds, the Stayer, blewest from earth and heaven and sky the godless. 6 They met in fight the army of the blameless: then the Navagvas put forth all their power. They, like emasculates with men contending, fled, conscious, by steep paths from Indra, scattered.
althy _D: plone, yet
1 Fain for booty : gavydantah, literally seeking or eager for kine, that is, booty or wealth consisting chiefly of cattle. 3 Be thou no traficher with us; Do not deal illiberally with us like a petty trader : do not give sparingly, nor demand too much in return,
4 The wealthy Dasyu; according to Sfiyana, ‘Vritra the robber,’ the withholder of the fertilizing rain. The Dasyus are also a class of demons, enemies of gods and men, and sometimes the word means 4 savage, @ barbarian. ; :
The ancient riteless ones: the followers of Vritra; here w--ren**~ te tified with indigenous races who had not adopted, or were hostil. t ,.Juccai the Veda,
5 The Stayer: he who stands firm in battle, The word in the text sthdtar appears to correspond exactly with the Latin Stator (Jupiter Stator). See Benfey, Orient und Occident, 1. 48.
6 The Navagvas : the name of a mythoisgical family often associated with that of Angiras, and described ag ziuuing in [ndra’s battles, regulating the
worship of the Gods, ete,
(3
7 Whether they weep or laugh, thou hast o’erthrown them, QO Indra, on the sky’s extremest limit. The Dasyu thou hast burned from heaven, and welcomed the prayer of him who pours the juice and lauds thee.
8 Adorned with their,array of gold and jewels, they o’er the
earth a cavering veil extended. Although they hastened, they o’ercame not Indra: their
- spies he compassed with the Sun of morning.
“9 As thou énjoyest heaven and earth, O Indra, on every side
surrounded with thy greatness, So thou with priests hast blown away the Dagsyu, and those who worship not with those who worship.
10 They who pervaded earth’s extremest limit subdued not with their charms the Wealth-bestower : Indra, the Bull, made his ally the thunder, and with its light milked cows from out the darkness. a 11 The waters flowed according to their nature; he mid th navigable streams waxed mighty. Then Indra, with his spirit concentrated, smote him for ever with his strongest weapon.
12 Indra broke through Ilibisa’s strong castles, and Sushna with his horn he cut to pieces : Thou, Maghavan, for all his might and swiftness, slewest thy fighting foeman with thy thunder. . 13 Fierce on his enemies fell Indra’s weapon: with his sharp bull he rent their forts in pieces. He with his thunderbolt dealt blows on Vritra, and conquered, executing all his purpose. |
- Indra, thou holpest, Kutsa whom thou lovedst, and guardedst brave Dagadyu when he battled. The dust of trampling horses rose to heaven, and Svitra’s son stood up again for conquest. |
§ With the Sun of morning: ‘We revert here to theallegory. The followers of Vritra are here said to be the shades of night which are dispersed by the rising of the sun: according to the Brdihmana ‘Verily the sun, when he rises in the east, drives away the Rakshasas.”’ Wilson.
10 Milked cows; struck the cloud with his lightning, and made the milky streams of fertilizing rain flow forth.
12 Ittbisa’s strong castles ; Iitbisa is said by Sdyana to be Vritra ‘who sleeps
in caverns of the earth.’ Probably one of the confederate demons is intended.
Sushna with his horn: the demon of drought, ‘furnished,’ says the Scholiast, ‘with weapons like the horns of bulls and buffaloes.’ The meaning of ‘horned’ or ‘ with his horn’ is simply ‘ mighty,’ the horn being used, as in Hebrew poetry, as the emblem of strength.
13 With his sharp bull : the rushing thunderbolt. 14 Kuitsa: said to have been a Rishior seer, founder of a religious family or school, and elsewhere spoken of as the particular friend of Indra,
HYMN 84.) THE RIGVEDA, a
15 Svitri’s mild steer, O Maghavan thou holpest in combat for ' the land, mid Tugra’s houses. Long stood they there before the task was ended: thou wast the master of the foemen’s treasure.
HYMN XXXIV. Asvins,
Yu who observe this day be with us even thfice: far-stretch- - ing is your bounty, Asvins, and your course. To you, as to a cloak in winter, we cleave close: ye are to be drawn nigh unto us by the wise. 2 Three are the fellies in your honey-bearing car, that travels after Soma’s loved one, as all know. Three are the pillars set wpou it for support: thrice journey ye by night, O Asvins, thrice by day. 3 Thrice in the self-same day, ye Gods who banish want, sprinkle ye thrice to-day our sacrifice with meath ; And thrice vouchsafe us store of food with plenteous strength, at evening, O ye Asvins, and at break of day. 4 Thrice come ye to our home, thrice to the righteous folk, thrice triply aid the man who well deserves your help. Thrice, O ye Asvins, bring us what shall make us glad; thrice send us store of food as nevermore to fail. ‘5 Thrice, O ye Agvins, bring to us abundant wealth; thirce in the Gods’ assembly, thrice assist our thoughts. Thrice grant ye us prosperity, thrice grant us fame; for the Sun’s daughter hath mounted your three-wheeled car. 6 Thrice, Asvins, grant tous the heavenly medicines, thrice those of earth and thrice those that the waters hold. Favour and health and strength bestow upon my son; triple protection, Lords of Splendour, grant to him, 7 Thrice are ye to be worshipped day by day by us; thrice, O ye Asvins, ye travel around the earth. Car-borne from far away, O ye Nasatyas, come, like vital air to bodies, come ye to the three. |
a a cs ee
Dasadyu, is also said to have been a Rishi, but nothing is known of him. ane as may be said of Svaitreya or Svitrya, the son of a woman named Svitra, ;
15 The meaning of tugrydsu in the text is not clear, Sears qyetr? «ik by ‘inthe waters ;’ Benfey translates ‘among Tugra’s ...° =... ‘te Petersburg Lexicon takes it to mean ‘among the families .- 01 - ‘Yo. Miid steer: strong but gentle son. oe
1 Be present with us even thrice: that is, at all the three daily sacrifices,
2 Soma: is here the Moon, His darling is Jyotsn’ or Kaumudi, Moonlight, identified with Siryé, the light borrowed from the Sun,
5 For the Sun's daughter: Sdrya, whois called the consort of the Asvina,
7 Ndsatyas: a common appellation of the Asgins, See I, 3, 3, ;
Zo the three; to the three daily sacrifices,
of
8 Thrice, O ye Asvins, with the Seven Mother Streams; three. are the jars, the triple offering is prepared. Three are the worlds, and moving on above the sky ye guard the firm-set vault of heaven through days and nights.
9 Where are the three wheels of your triple chariot, where are the three seats thereto firmly fastened ? When will ye yoke the mighty ass that draws it, to bring you to our sacrifice, Nasatyas 7 10 Nasatyas, come: the sacred gift is offered up; drink the sweet juice with lips that know the sweetness well. Savitar sends, before the dawn of day, your car, fraught with oil,. various-coloured, to our sacrifice. 11 Come, O Nasatyas, with the thrice-eleven Gods; come, O ye Agvins, to the drinking of the meath. Make long our days of life, and wipe out all our sins: ward off our enemies ; be with us evermore. 12 Borne in your triple car, O Asvins, bring us present prosperity ~ with noble offspring. I cry to you who hear me for protection: be ye our helpers where men win the booty.
HYMN XXXvV. Sevitar,
Aent I first invoke for our prosperity ; I call on Mitra, Varuna, to aid us here.
I call on Night who gives rest to all moving life; 1 call on Savitar the God to lend us help.
2 Throughout the dusky firmament advancing, laying to rest the immortal and the mortal, Borne in his golden chariot he cometh, Savitar, God who looks on every creature. 3 The God moves by the upward path, the downward ;. with two bright Bays, adorable, he journeys. Savitar comes, the God from the far distance, and chases from us all distress and sorrow.
8 The Seven Mother Streams: see I. 32. 12. Lhree are the jars: three sorts of pitchers, used to contain and pour out the Soma juice at the three daily sacrifices, Three worlds ; earth, middle air, and heaven.
9 The mighty ass: according to the Nighantu ‘two asses are the steeda of the Asvins.’
10 Savitar ; implying that the Agvins are to be worshipped with this hymn
at dawn. Savitar is the Sun.
LL The thricecleven Gods ; ‘Thix is vithevity for the usual Paurdnik enumeration of thirty-three deities, avoxcdiy reetins on Vaidik texts. The list is, there, made up of the eight Vasus; eleven Kudras; twelve Adityas, Prajapati, and Vashatkfra.’ Wilson,
EYMN 36.] THE RIGVEDA. 49
4 His chariot decked with pearl, of various colours, lofty, with golden pole, the God hath mounted, : The many-rayed One, Savitar the holy, bound, bearing power and might, for darksome regions. § Drawing the gold-yoked car his Bays, white-footed, have manifested light to all the peoples. ; Held in the lap of Savitar, divine One, all men, all beings have their place for ever. 6 Three heavens there are; two Savitar’s, adjacent: in Yama’s world ig one, the home of heroes. As ona linch-pin, firm, rest thimgs immortal: he who hath known it, let him here declare it. He, strong of wing, hath lightened up the regions, deep-quivering Asura, the gentle Leader. Where now is Sairya, where is one to tell us to what celestial sphere hiy ray hath wandered ? 8 The earth’s eight points his brightness hath illumined, three desert regions and the Seven Rivers. jod Sayitar the gold-eyed hath come hither, giving choice treasures unto him who worships. 9 The golden-handed Savitar, far-seeing, goes on his way between the earth and heaven, Drives away sickness, bids the Sun approach us, and spreads the bright sky through the darksome region. 10 May he, gold-handed Asura, kind Leailer, come hither to us with his help and favour. Driving off Raikshasas and Yatudhauas, the God is present, praised in hymns at evening. ‘11 O Savitay, thine ancient dustless pathways are well established in the air’s mid-region : O God, come by those paths so fair to travel, preserve thou us from harm this day, and bless us.
6 Two Suvitar's: heaven and earth, or the heaven of day and the heaven of night, Ason a lineh-pia: the linch-pin is the emblem of stability, retaining its position unchanged by the revolution of the wheels. So the Gods remain unmoved, unaffected by death or change, unlike the mortals who depart to the realm of Yama. See J. Eli, Der Mythus des Yama, p. 115.
7 He, strong of wing: (supurndh) an epithet oraname of the Sun. Agura - the immortal and divine One.
9 Bids the Sun approuch us: Sa&yana says ‘approaches the Sun,’ and observes that although Savitar and the Sun are the same as regards their divinity, yet they are two different forms, and therefore one miay be said to go to the other.
10 Yétudhdnas: a class of demona or evil spirits, much like Rakshasas, but more particularly practisers of surcery.
50 THE WYMNS OF [BOOK L HYMN XXXVI. Agni.
Wira words sent forth in holy hymns, Agni we supplicate, the Lord . Of many fumilies who duly serve the Gods, yea, him whom others also praise.
® Men have won Agni, him who makes their strength abound : we, with oblations, worship thee.
Our gracious-min led Helper in our deeds of might, be thon, O Excellent, this day.
3 Thee for our messenger we choose, thee, the Omniscient, for our Priest. The flames of thee the mighty are spread wide around: thy splendour reaches to the sky.
4 The Gods enkindle thee their ancient messenger, — Varuna, Mitra, Aryaman.
That mortal man, O Azni, gains through thee all wealth, who hath pourel offerings unto thee.
& Thou, Agni, arta cheering Priest, Lord of the House, men’s. messenger :
All constant high decrees established by the Gods, gathered together, meet in thee.
6 In thee, the auspicious One, O Agni, youthfullest, each sacred gift is offered up: This day, and after, gracious, worship thou our Gods, that we may have heroic sons.
7 To him in his own splendour bright draw near in worship the devout. Men kindle Agni with their sacrificial gifts, victorious o’er the enemies.
8 Vritra they smote and slew, and made the carth and heaven and firmament a wide abode.
The glorious Bull, invoked, hath stood at Kanva’s side: loud neighed the Steed in frays for kine.
(9 Samrat
This Hynin and the twelve following are ascribed to Kanva, a very celebrated Rishi who is called the son of Ghora and is said to belong to the family of Angiras,
5 The preservation of the whole world rests, aceording to the Vaidik view, en the sacrifices offered by men, as these give the Geds strength and enable them to perform their duties.
8 The glorious Bull: the mighty Aw. -t-"7 2x a ball and impetuous as a war horse, has aided his favourite Kean bast =
”
HYMN 36.] THE RIGVEDA, BI
9 Seat thee, for thou art mighty; shine, best entertainer of the Gods. Worthy of sacred food, praised Agni! loose the smoke, ruddy and beautiful to see. 10 Bearer of offerings, whom, best sacrificing Priest, the Gods for Manu’s sake ordained ; Whom Kanva, whom Medhy \tithi made the source of wealth, and Vrishan and Upastuta. 1] Him, Agni, whom Medhyatithi, whom Kanva kindled for his rite, Him these our songs of praise, him, Agni, we extol: his powers shine out preéminent.
12 Make our wealth perfect thou, O Agni Lord divine: for thou
hast kinship with the Gods. Thou rulest as a King o’er widely-famous strength: be good
to us for theu art great.
13 Stand up erect to lend us aid, stand up like Savitar the God: Erect as strength-bestower when we call aloud, with unguents and with priests, on thee.
14 Erect, preserve us from sore trouble; with thy flame burn thou each ravening demon dead. Raise thou us up that we may walk and live: so thou shalt find our worship mid the Gods.
15 Preserve us, Agni, from the fiend, preserve us from malicious wrong, Save us from him who fain would injure us or slay, Most Youthful, thou with lofty light.
16 Smite down as with a club, thon who hast fire for teeth, smite thou the wicked, right and left. Let not the man Wino plots against us in the night, nor any foe prevail o’er us.
10 Medhydtithi: Sdyana takes this word to be an epithet of Kanva, ‘ entertainer of guests who are worthy of sacrificial food.’ But itappears to be the name of a Rishi of Kanva’s family, the seer of twenty-eight hymns of Books VIII. and IX.
Vrishan and Upastuta : rendered by Wilson, after SAyana, ‘Indra and some other worshipper,’ are also apparently the names of two other Rishis.
18 Stand up erect : Agni, as erect, is identified by Siyana with the yZpa or sacrificial post to which the victims, at an animal sacrifice, were bound, Accordingly he takes. aijthhih to mean ‘with unguents’ wherewith the post was anointed. This word may however refer to the ornaments--another signification of the word-—worn by the ministering priests.
Ko THE HYMNS OF [BOOK f,
17 Agni hath given heroic might to Kanva, and felicity : Agni hath helped our friends, hath helped Medhyatithi, hath helped Upastuta to win. 18 We call on Ugradeva, Yadu, Turvasa, by means of Agni, from afar ; Agni, bring Navavastva and Brihadratha, Turviti, to subdue the foe. 19 Manu hath stablished thee a light, Agni, for all the race ; of men: Sprang from the Law, oil-fed, for Kanva hast thou blazed, thou whom the people reverence. 20 The flames of Agni full of splendour and of might are fearful, not to he approached. Consume for ever all demons and sorecrers, consume thou each devouring fiend.
HYMN XXXVI. Maruts,
Sing forth, O Kanvas, to your band of Maruts, unassailable, Sporting, resplendent on their car: 2 They who, self-luminous, were born together, with the spotted deer, Spears, swords, and glittering ornaments. 3 One hears, as though ‘twere close at hand, the cracking of the whips they hold ; They gather glory on their way.
- 4 Now sing ye forth the God-given hymn to your exultant Marut host, The fiercely-vigorous, the strong. 5 Praise ye the Bull among the cows; for ‘tis the Maruts? sportive band : It strengthened as it drank the rain.
Sa eeprao oot a
a ead
17 Agni hath helped our friends : Sdyana takes mitrd in the text as naird nt, friends. Benfey and Ludwig consider it to mean, the former Mitra, and the latter the two Mitras, i. e. Mitra and Varuna; and they translate respectively ‘Agni and Mitra protected,’ and ‘Agni, as Mitra [and Varuna] hath favoured,’
18 Turvaga and Yadu are frequently ‘mentioned together as eponymi of tribes of those names. The poet appears to pray for the return of Navaviastva, whoever he may have been, to protect the home attacked by the Dasyus or robbers, and perhaps also to strengthen his prayer by an appeal to the spirits of departed heroes,
20 Demons and sorcerers : Rakshasas and evil spirits who practise sorcery.
For an exhaustive explanation of this and other Hymns to the Maruts sce M. Miiller's Vedic Hymns, Part 1. (Sacred Books of the Bast, XXXIL)
5 The Bullumong the cows: the band of Storm-Cods preémiinent anong the cloucds as a bull is among cows,
HYMN 38.j PHE RIGVEDA. 53
6 Who is your mightiest, Heroes, when, O shakers of the earth and heaven, Ye shake them like a garment’s hem ? At your approach man holds him down before the fury of your wrath : The rugged-jointed mountain yields. 8 They at whose racings forth the earth, like an age-weakened lord of men, Trembles in terror on their ways. Strong is their birth: vigour have they to issue from their Mother; strength, Yea, even twice enough, is theirs. 1. i0 And these, the Sons, the Singers, in their racings have enlarged the bounds, So that the kine must walk knee-deep. il Before them, on the ways they go, they drop this offspring of the cloud, Long, broad, and inexhaustible. iZ O Maruts, as your strength is great, so have ye cast men down on earth, So have ye made the mountains fall, 13 The while the Maruts pass along, they talk together on the way : Doth any hear them as they speak ? 14 Come quick with swift steeds, for ye have worshippers among Kanva’s sons : ’ May you rejoice among them well. 18 All is prepared for your delight. We are their servants evermore, To live as long as life may last.
HYMN XXXVIII. Marute,
Wuat now! When will ye take us by both hands, as a dear sire his son, Gods, for whom sacred grass is clipped?
ay
¢
tS
6 That is, where all are so mighty it would be superfluous to ask who is mightiest. :
Like a garment’s hem : or, according to Séyana, ‘like a tree’s high top.’
10 The Singers: the loud-voiced Maruts.
The Maruts have spread themselves over the sky and caused so much rain to fall that the cows in the pastures are up to their knees in water. But see Ludwig, Ueber die neuesten Arbeiten ate dem Gebiete der Reveda-for schung, Prag. 1893 - +, ; mt
4h
e
b4 THE HYMNS OF [BOOK £.
2 Now whither? To what goal of yours go ye in heaven, and not on earth % Where do your cows disport themselves? 3 Where are your newest favours shown? Where, Maruts, your prosperity } Where all your high felicities ? 4 If, O ye Maruts, ye the Sons whom Prisni bare, were mortal, and Immortal he who sings your praise, 5 Then never were your praiser loathed like a wild beast in pasture-land, Nor should he go on Yama’s path. 6 Let not destructive plague on plague hard to be conquered, strike us down : . Let cach, with drought, depart from us. 7 Truly, they the fierce and mizhty Sons of Rudra send their windless | Rain een on the desert places. 8 Like a cow the lightning lows and follows, motherlike, her youngling, When their rain-flood hath been loosened. 9 When they inundate the earth they spread forth darkness e’en in day-time, With the water-laden rain-cloud. 10 O Maruts, at your voice’s sound this earthly habitation shakes, And each man reels who dwells therein. 11 O Maruts, with your strong-hoofel steeds, unhindered in their courses, haste Along the bright embankéd streams. : 12 Firm be the fellies of your wheels, steady your horses and your cars, _ And may your reins be fashioned well.
2 Where do your cows disport themselves? : perhaps, as M. Miller suggests ‘where tarry your herds?’ viz, the clouds. Why do you remain in the sky, and not come down to earth ? Or, according to udwig: ‘ Where do the cows feed that are to supply milk and butter for sacrifice to you? Whereis the place in which sacrulice is to be offered to you ?’
- 5 Like a wild beast; or, unwelcome like a deer in the home-pasture or meadow reserved for the cows.
Yama's puth: the path that leads to Yama the God of the Departed.
6 Destructive playue : viryitih; sin. M. Miller. Drought: greed. M. Miller.
7 Sons of Rudia ; or ‘dear to Rudra,’ who is the father of the Maruts.
Windless rain: steady rain, not blown away; that sinks into the ground; the wind generally ceasing as soon as heavy rain begins to fall,
8 The thunder follows the lightning as a cow lowiug, follows her calf,
f
Oe Ve Fute®
HYMN 39.) THE RIGVEDA, BS
13 Invite thou hither with this song, for praise, Agni the Lord of Prayer, Him who is fair as Mitra is, 14 Form in thy mouth the hymn of praise: expand thee like a rainy cloud : Sing forth the measured eulogy.
15 Sing glory to the Marut host, praiseworthy, tuneful, vigorous ; Here let the Strong Ones dwell with us.
HYMN XXXIX, Marute.
Wuen thus, like flame, from far away, Maruts, ye cast your measure forth, To whom go ye, to whom, O shakers of the earth, moved by whose wisdom, whose design 3
2 Strong let your weapons be to drive away your foes, firm for resistance let them be. Yea, passing glorious must be your warrior might, not as a guileful mortal’s strength. 3 When what is strong ye overthrow, and whirl about each ponderous thing, Heroes, your course is thronzh the forest trees of earth, and through the fissures of the rocks. 4 Consumers of your foes, no enemy of yours is found in heaven or on the earth: Ye Rudras, may the strength, held in this bond, be yours, to bid defiance even now, 5 They make the mountains rock and reel, they rend the forestkings apart. “Onward, ye Maruts, drive, like creatures drunk with wine, ye Gods with all your company.
eo Sl
18 Agni, the Lord of Prayer: ‘Agni is frequently invoked together with the Maruts, and is even called marut-sakha, the friend of the Maruts, viii, 92, 14. It seems better, therefore, to refer brdhmanas pétjm to Agni, than, with Siyana, to the host of the Maruts. Brdéhmanaspdti and Brihaspdti are both varieties of Agni, the priest and pur ohita of Gods and men, and as such he is invoked together with the Maruts in other passages, 1.40, 1,’ M. Miiller.
14 Hepand thee: addressed to the poet of the hymn.
15 Tuneful: so in I. 37.10 ‘And these the Sona, the Singers.’ The song of the Maruts is the music or singing of the winds,
1 Maruts, ye cust your meusure forth: ‘Ti srctx. we must take measure, not in the abstract sense, but asa: 1," ‘+ which is cast forward to measure the distance of anobject, an: -'. .. 4 applicable te
the Maruts, who seem with their weapons to strike is trees and mountains when they themselves are still far of” M. Miiller. 4 Lleld in this bond: together with yourrace. M. Miller,
6 THE IWYMNS OF [ROOK I.
6 Ye to your chariot have yoked the spotted deer: a red deer, as a leader, draws. Even tho Earth herself listened as ye came near, and men were sorely terrified. 7 O Rudras, quickly we desire your succour for this work of ours. é Come to us with your aid as in the days of old, so now for frightened Kanva’s sake.
8 Should any monstrous foc, O Maruts, sent by you or sent by mortals threaten us, Tear ye him from us with your power and with your might, and with the succours that are yours. 9 For ye, the worshipful and wise, have guarded Kanva perfectly. O Maruts, come to us with full protecting help, as lightning flashes seek the rain.
10 Whole strength have ye, O Bounteous Ones; perfect, earth shakers, is your might. Maruts, against the poet’s wrathful enemy send ye an enemy like a dart.
HYMN XL. Brahmanaspati.
O BRAHMANASPATI, stand up: God-serving men, we pray to thee.
May they who give good gifts, the Maruts, come to us. Indra, most swift, be thou with them.
2 O Son of Strength, each mortal calls to thee for aid when spoil of battle waits for him.
O Maruts, may this man who loves you well obtain wealth of good steeds and hero might.
3 May Brahmanaspati draw nigh, may Sfnriti the Goddess
come,
And Gods bring to this rite which gives the fivefold gift the Hero, lover of mankind.
art Sacaenel cnt icon ceemee caeteteameat
ee Pe PU els ee OR EE 9 da lighining-flushes seek the vain: ‘Wightning precedes the rain, and may therefore be represented as looking about for the rain.’ M. Miiller.
1 O Brakmanaspati: Agni is sometimes called Brahmanagpati, or Lord of Prayer. See ll. 38.13. °
3, Muy Sdnyitd the Goddess come: Stinrit& (Pleasantness) is, according to Say: ana, the Goddess of Speech (Vagdevats) in the form of lover of truth.
The fivefold gift: an offering of grain, gruel, curdled milk, rice-cake, ang curds,
*»
HYMN 41) THE RIGVEDA. B7
4,
La |
He who bestows a noble guerdon on the priest wins fame that never shall decay.
For him we offer sacred hero-giving food, pecrless and conquering easily.
Now Brahmayaspati speaks forth aloud the solemn hymn of praise,
Wherein Indra and Varuna, Mitra, Aryaman, the Gods, have made their dwelling-place.
May we in holy synods, Gods! recite that hymn, peerless, that brings felicity.
If you, O Heroes, graciously accept this word, may it obtain all bliss from you.
Who shall approach the pious? who the man whose sacred grass is trimmed ?
The offerer with his folk advances more and more : he fills his house with precious things.
He amplifies his lordly might, with kings he slays: e’en mid alarms he dwells secure.
In great or lesser fight none checks him, none subdues,—the wielder of the thunderbolt.
HYMN XUI. Varuna, Mitra, Aryaman.
Nwsr is he injured whom the Gods Varuna, Mitra, Aryaman, The excellently wise, protect.
He prospers ever, free from scathe, whom they, as with full hands, enrich,
Whom they preserve from every foe.
The Kings drive far away from him his troubles and his enemies,
And lead him safely o’er distress.
re ee er tA NC CC CN AL
tion coming between the PrayAja and the Anuyaja the fore-sacrifice and the
Sucred . food : Wd or tdd. sacrificial food, or a libation, especially aholy liba-
after sacrifice; the preliminary and the final offering. 5 Vow Brahmancspeti speaks forth ; ‘Professor Roth remarks : The thunder at, ae
Dy -eranea=+'g) voice, The voice of thunder, again, as the voice of the vyer, is by a beautiful transference brought into connec-
a
tion with the prayer which, spoken on earth, finds, as it were, its echo in the heights of heaven.’ Muir 0. 8. Texts, V. p. 279, note.
& The wielder of the thunderbolt: meaning, Sdyana says, Brahmanaspati, and so far identifying him with Indra. Ludwig refers the expression to the pious sacrificer who is said to be armed, as it were with Brahmanaspati’s thunderbolt, . :
_rerereT
The Kings: Varuna, Mitra, and Aryaman,
88 THE HYMNS OP FBOOK ff.
4 Thorniess, A dityas, is the path, easy for him who seeks the Law : With him is naught to anger you. 5 What sacrifice, A dityas, ye Heroes guide by the path direct, - - May that come nigh unto your thought.
6 That mortal, ever unsubdued, gains wealth and every precions thing, And children also of his own, 7 How, my friends, shall we prepare Aryaman’s and Mitra’s daud, Glorious food of Varuna ?
8 I point not out to you a man who strikes the pious, or reviles : Only with hymns | call you nigh.
2 Let him not love to speak ill words ; but fear the One who holds all four Within his hand, until they fall.
HYMN XLII. Pishan,
SHORTEN our ways, O Pishan, move aside obstruction in the path :
Go close before us, cloud-born God.
sa lityas : the three Gods uamed above, with others. See I. 14. 3.
9 But fear the One who holds the four: Wilson remarks: ‘The text has ehaturag chid dudumindd bibhiytd d nidhdtoR, he may fear from one holding four until the fall, The meaning is supplied by the Scholiast with the assistance of Yaska, chucturo’ kshdu dhdrayatuh ..diturét, from a gambler holding four dice ..That is, where two men are playing together, the man who has not the throw of the dice is in anxious apprehension lest it should be against him.’ Bonfey thinks that ‘the holder of the four (dice) is God who holds in his hands and decides the destinies of man. Ludwig maintains that there ts no reference to dice, either of gambling or destiny, and that ‘the four’ are Varuna, Mitra, Bhaga, and Aryaman. The pious man when he posseasea these four as friends should fear to let them go. Bergaigne (La Religion Védique, ITT, 158) is of opinion that the cords or nooses of Varuna, with which he catches and punishes the wicked, are intended.
ad
1 Shorten our ways, O Pashan: Pashan is usually a synonym of the Sun; that is, he is one of the twelve Adityas. According to the tenour of this hymn, he is the deity presiding especially over roads and journeyings.
Cloud-bora ; with reference, perhaps, to the close connexion between nourishing the earth, which is one of Pushan’s especial duties, and the cloud that gives the necessary rain. But in Rigveda VIII. 4. 15, 16, Piishan is called vimockune, the deliverer, (from sin, according to Sayana), and perhaps vimucho napdt may mean the same thing, See Muir VU. J, Texts, V. 175, where the whole hymn is translated, ;
”
HYMN 43.) THE RIGVEDA. bo
2 Drive, Pishan, from our road the wolf, the wicked inauspicious
wolf, Who lies in wait to injure us.
Who lurks about the path we take, the robber with a guileful heart : Far from the road chase him away. . Tread with thy foot and trample out the firebrand of the
wicked one,
The double-tongued. whoe’er he be.
Wise Pishan, Wonder-Worker, we claim of thee now the aid wherewith
Thou furtheredst our sires of old.
So, Lord of all prosperity, best wielder of the golden sword,
Make riches easy to be won.
Past all pursuers lead us, make pleasant our path and fair to tread:
O Pushan, find thou power for this.
8 Lead us to meadows rich in grass: send on our way no early
heat :
O Pushan, find thou power for this,
Be gracious to us, fill us full, give, feed us, and invigorate :
O Pishan, find thou power for this.
No blame have we for Pishan; him we magnify with songs of praise :
We seck the Mighty One for wealth.
HYMN SLI. Rudra,
Wuar ‘shall we sing to Rudra, strong, most bounteous, excellently wise, That shall be dearest to his heart ?
That Aditi mvy grant the grace of Rudra to our folk, our kine, Our cattle and our progeny ;
That Mitra and that Varuna, that Rudra may remember us, Yea, all the Gods with one accord.
2 The wolf ; vrika=Swedish and Norwegian vary, which signifies not only wolf, but also a wicked godless man.
- 1 Rudra appears in this hymn as a gentle and beneficent deity, presiding especially over medicinalplants.
2 That Aditi may grant the grace: Aditiis said by SAyana to mean here the earth, and is accordingly so translated by Wilson. Benfey explains the
word by ‘ Sinlessness,’ and Ludwig takes it asa masouline deity meaning Rudrs,
himself,
60 HE HYMNS OF tROOK f.
- To Rudra Lord of sacrifice, of hymns and balmy medicines, ° We pray for joy and health and strength. 5 He shines in splendour like the Sun, refulgent as bright gold is he, ; The good, the best among the Gods. 6 May he grant health inito out steeds, well-being to our rams and ewes, To men, to women, and to kine. 7 O Soma, set thou upon tis the glory of a hundred men, The great renown of mighty chiefs. 8 Let not malignities, nor those who trouble Soma, hinder us, Indu, give us a share of strength. 9 Soma! head, central point, love these; Soma! know these as serving thee, Children of thee Imortal, at the highest place of holy law.
HYMN XLIV. Agni,
Iumorta Jatavedas, thou many-hued fulgent gift of Dawn, Agni, this day to him who pays oblations bring the Gods who waken with the morn, 2 For thou art offering-béarer and loved messenger, the charioteer of sacrifice : Accordant with the Asvins and with Dawn grant us heroic strength and lofty fame. 3 As messenger we ‘choose to-day Agni the good whom many love, | Smoke-bannered spreader of the light, at break of day glory of sacrificial rites,
, ommenaaed
6 May he grunt health: here Rudra appears as pagupati, Lord and guardian of cattle.
8 Those who trouble Soma: probably the people of the hills who interfere with the gathering of the Soma plant which has to be sought there.
Indu : literally ‘drop ;’ from the same root ag Indra, the Rainer ; a name of the Moon as rain-giver, and of Soma which is identified with it.
9 At the highest pluce of holy law: at the place where sacrifice is duly performed. ‘The whole verse is difficult, possibly a later addition,’ Max Miiller.
This Hymn and the six following are ascribed to the Rishi Praskanva, the son of Kanva who is the seer of the preceding group. _ 1 Immortal Jdtavedas ; Jatavedas is a common epithet of Agni, the meaning of which is explained in five ways ; 1. ‘knowing all created beings ; 2, pos-. sessing all creatures ;' 3, ‘known by created beings ;’ 4, ‘possessing riches ; 5, posseasing wisdom.’
2 The Agrins: see I. 3. 1,
Dawn: the Goddess Ushas ; Morning personified,
LIYMN 44,] THE RIGVEDA, 61
4 Him noblest and most youthful, richly-worshipped guest, dear to the men who offer gifts, Him, Agni Jatavedas, I beseech at dawn that he may bring the Gods to us. 5 Thee, Agni, will I glorify, deathless nourisher of the world, Immortal, offering-bearer, mcet for sacred food, preserver, best at sacrifice. ; 6 Tell good things to thy praiser, O most youthful God, as richlyworshipped, honey-tongued, And, granting to Praskayva lengthened days of life, show honour to the Heavenly Host. 7 For the men, Agni, kindle thee as all-possessor and as Priest ; So Agni, much-invoked, bring hither with all speed the Gods, the excellently wise, 8 At dawn of day, at night, Ushas and Savitar, the Asving, Bhaga, Agni’s self: Skilled in fair rites, with Soma poured, the Kanvas light thee, the oblation-wafting God. 9 For, Agni, Lord of sacrifice and messenger of men art thou: Bring thou the Gods who wake at dawn, who sce the light, this day to drink the Sorna juice. 10 Thou shonest forth, O Agni, after former dawns, all visible, O rich in light. »thon art our help in battle-strife, the Friend of man, the great High Priest in sacrifice, 11 Like Manu, we will stablish thee, Agni, performer of the rite, Invoker, ministering Priest, oxceeding wise, the swift immortal messenger. de 12 When as the Gods’ High Priest, by many loved, thou dost their mission as their nearest Friend, Then, like the far-resounding billows of the flood, thy flames, O Agni, roar aloud, 13 Hear, Agni, who hast ears to hear, with all thy train of escort Gods; Let Mitra, Aryarman, seeking betimes our rite, seat’ them upon the sacred grass. “14 Let those who strengthen Law, who bountifully give, the firetongued Maruts, hear our praise. May Law-supporting Varuna, with the Asvins twain and Ushas, drink the Soma juice.
11 Like Manu: tho vo ve ccetrttce + --n and father of the human race and the first institutor of +--.. Pee
12 Of the flood: cc " =+ i o:, ' -ord meaning either that river (the Indus) in particular, or any river or gathering of waters in general,-
18 Let Mitra, Aryaman;: and Varuna, understood. _ 14 Lhe jire-tonguet Maruts: who consume the sacrifice by means of the tongue-like flames of Agni, ; 7 -
é2 THE HYMNS OF [BOOK I.
HYMN XLV. . Agni. Worsuir the Vasus, Agni! here, the Rudras, the Adityas, all Who spring from M:inu, those who know fair rites, who pour their blessings down. 2 Agni, the Gods who understand give ear unto the worshipper : Lord of RedcSteeds, who lovest song, bring thou those Threeand-Thirty Gods. 3 O JAtavedas, great in act, hearken thou to Praskanva’s call, As Priyamedha erst was heard, Atri, Viripa, Angiras. 4 The sons of Priyamedha skilled in lofty praise have called for . help On Agni who with fulgent flame is Ruler of all holy rites. 5 Hear thou, invoked with holy oil, bountiful giver of rewards, These culogies, whereby the sons of Kanva call thee to their aid. 6 O Agni, loved by many, thou of fame most wondrous, in their homes . Men call on thee whose hair is flame, to be the bearer of their gifts. 7 Thee, Agni, best to find out wealth, most widely famous, quick to hear, Singers have stablished in their rites Herald and ministering Priest. 8 Singers with Soma pressed have made thee, Agni, hasten to the feast, Great light to mortal worshipper, what time they bring the sacred gift. 9 Good, bounteous, Son of Strength, this day seat here on sacred grass the Gods Who come at carly morn, the host of heaven, to drink the Soma, juice. 10 Bring with joint invocations thou, O Agni, the celestial host: Here stands the Soma, bounteous Gods: drink this expressed
ere yesterday.
1 Vasus, Rudras, Adityas : three classes of Gods who make up almost the whole number of the thirty-three deities spoken of in the next stanza.
Who spring from Manu: Manu appears here as Prajipati, the progenitor ef Gods as well as of men.
2 Lord of Red Steels: Agni, whose horses are fames of fire,
The Three-wnd-Lhirty Gods; see I. 34, 11,
3 Priyamedha, Atri, and Virdpa are famous Rishis, the seers of many hymns
of the Ltigveda. Angiras has already been mentioned. See I. 1. 6,
9 Son af Strength ; made or generated by strong friction; ‘kindled through . agitation to a flame.’
10 Lupressed eve yesterday: prepared two days before ,in order that the juice might ferment before it was used,
mee
HYMN XLVI. Asvins.
Now Morning with her earlist light shines forth, dear Daughter of the Sky: High, Asvins, I extol your praise, _ 2 Sons of the Sea, mighty to save, discoverers of riches, ye Gods with deep thought who find out wealth. , 3 Your giant cvoursers hasten on over the region all in flames, When your car flies with wingtd steeds.
4 He, liberal, lover of the flood, Lord of the House, the vigilant, shiefs | with oblations fo. d3 you full. 5 Ye have regurd unto our hymns, Nasatyas, thinking of our words : Drink boldly of the Soma, juice.
6 Vouchsafe to us, O Asvin Pair, such strength as, with attendant light,
May through the darkness carry us.
7 Come in the ship of these our hymns to bear you to the hither shore :
O Asvins, harness ye the car.
8 The heaven’s wide vessel is your own: on the flood’s shore your chariot waits: + Drops, with the hymn, have been prepared.
9 Kanvas, the drops are in the heaven; the wealth is at the waters’ place:
Where will ye manifest your form?
t Morning : Ushas or Dawn, personified ag a Goddess, Asvins ;: see I. 3.1.
2 Sous of the Sew: offspring of the celestial ocean, the atmosphere,
4 Fe, liberal, lover of the flood: evidently Agni and not the Sun. Agni's connexion with waiter is frequently alluded to, and he ia often called the Lord and Guardian of the house or family.
6 he durkness ; in the shape of poverty or want, acvording to the Scholiast.
7 The poet appears to invite the Asvins to yoke their chariot for part of the journey and come to meet his hymn which shall bear them as in a ship through the sky. The middle air or atmosphere is the sea between heaven and earth, and the earth is the hither shore.
8 Veasel: (arttram). a vehicle in the shape of a ship, says Séyana. You have already the ship of our songs to bear you through the sky, and now your chariot has reached the earth and the place where, together with this hymn, the Soma juice has been prepared fora Nbation to you.
9 The drops, or Soma libation, and the wealth or treasure, and the sky and the place of rivers appear here to be parallelisms, both pairs of expressions signifying the same thing. The oblationm is said to have already reached the heaven where the Asvins will receive it. Sdyana’s paraphrase which Wilson has followed, seems forced and unnatural. ‘hKanvas, (ask this of the Asvina): (How) do the rays (of the sun proceed) from the sky #: (How) does the dawn (rise) in the region of the waters?’
10 Light came to lighten up the branch: the Sun appeared as it were gold: And with its tongue shone forth the dark. 11 The path of sacrifice was made to travel to the farther goal: The road of heaven was manifest. 12 The singer of their praise awaits whatever grace the Asvius give, Who save when Soma gladdens them, 13 Ye dwellers with Vivasvan come, auspicious, as to Manu erst} Come to the Soma and our praise. 14 O circumambient Asvins, Dawn follows the brightness of your way : Approve with beams our solemn rites. 15 Drink ye of our libations, grant protection, O ye Asvins Twain, _ With aids which none may interrupt. HYMN XLYVII. Asvins.
- Asvins, for you who strengthen Law this sweetest Soma hath been shed. . Drink this expressed ere yesterday and give riches to him who offers it, : 2 Come, O ye Agvins, mounted on your triple car, three-seated, beautiful of form. To you at sacrifice the Kanyas send the prayer: graciously listen to their call. 3 O Asvins, ye who strengthen Law, drink ye this sweetest Soma juice. Borne on your wealth-fraught car eome ye this day to him who offers, ye of wondrous deeds. 4 Omniscient Asvins, on the thrice-heaped grass hedew with the sweet juice the sacrifice, The sons of Kanva, striving heavenward, call on you with draughts of Soma juice ont-poured. 5 O Asvins, with those aids wherewith ye guarded Kanva carefully, Keep us, O Lords of Splendour: drink the Soma juice, ye strengtheners of holy law,
ay ot
seein deninematar canta renamed
Remmeroremrmnraniinittety, ya mee wale
10 Light come to lighten up the branch; the branch is probably the sacrificial fire. Cf. ‘The other fires are verily thy branches’ (1. 59.1), The epithet ‘dark’ may refer to the darkening of the fire by the sunlight or by the smoke.
11 Sacrifice is the path which leads the Gods from heaven to earth, and the way through heaven is made visible by the sacrificial fire or by the daylight,
13 Vivasedn; ‘the Brilliant,’ a name of the morning heaven personified He is regarded as the father of Yama, Manu, and the Asvins, See X. 17, 2; nute.
6 O Mighty Ones, ye gave Sudds abundant food, brought on your treasure-laden car ; So now vouchsafe to us the wealth which many crave, either from heaven or from the sea.
7 Nasatyas, whether ye be far away or close to Turvasa, Borne on your lightly-rolling chariot come fo us, together with the sunbeams come. 8 So let your coursers, ornaments of sacrifice, bring you to our libations here,
Bestowing food on him who acts and gives aright, sit, Chiefs, upon the sacred grass.
9 Come, O Nasatyas, on your car decked with a sunbright canopy, Whereon ye ever bring wealth to the worshipper, to drink the Soma’s pleasant juice. 10 With lauds and songs of praise we call them down to us, that they, most rich, may succour us ; For ye have ever in the Kanvay’ well-loved house, O Asvins, drunk the Soma juice.
HYMN XLVIII. Dawn.
Dawn on us with prosperity, O Ushas, Daughter of the Sky,
Dawn with great glory, Goddess, Lady of the Light, dawn thou with riches, Bounteous One.
2 They, bringing steeds and kine, boon givers of all wealth, have oft sped forth to lighten us. O Ushas, waken up for me the sounds of joy : send us the riches of the great. 3 Ushas hath dawned, and now shall dawn, the Goddess, driver forth of cars Which, as she cometh nigh, have fixed their thought on her, like glory-seckers on the flood. 6 Sudds; a king, the son of Pijivana. See VII. 18, 5—25, 7 Ndésatyas; Asvins. See I. 3. 3, Lurrase; the tribe or family called after the chief of this name, frequently mentioned in the Rigveda. See I. 36. 18,
10 FWirh luuds: ukthébhih, answering, according to Séyana, to what in the Brihmana is called Sastram (to be recited by the Hotar) while the Stoma (stutram) song, is sung by the Sama-priests.
1 Ushas: Morning, Dawn, personified. 2 They: the Dawns of preceding days,
3 The approach of Dawn sets cars or wains In motion in the same way as it causes ships or boats that have anchored during the night to move out to the open water,
66 THE HYMNS OF [BOOR 7.
4 Here Kanva, chief of Kanva’s raec, sings forth aloud the glories of the heroes’ names,— The princes who, O Ushas, as thou comest near, direct their thoughts to liberal gifts. 5 Like a good matron Ushas comes earefully tending everything ; Rousing alb life she stirs all creatures that have feet, and makes the birds of air fly up. 6 She sends the busy forth, each man to his pursnft : delay she knows not as she springs. O rich in opulence, after “thy dawning birds that have flown forth no longer rest. 7 This Dawn hath yoked her steeds afar, beyond the rising of the Sun: Borne on a hundred chariots she, the auspicious Dawn, advances on her way to men. 8 To meet her glance all living ereatures bend them down: Excellent One, she makes the light. Ushas, the Daughter of the Sky, the opulent, shinesfoes and enmities away. 9 Shine on us with thy radiant light, O Ushas, Daughter of the Sky, Bringing to us great store of high felicity, and beaming on our solemn rites. 10 For in thee is each living creature’s breath and life, when, Excellent! thou dawnest forth. Borne on thy lofty car, O Lady of the Light, hear, thou of wondrous wealth, our call, 11 O Ushas, win thyself the strength which among men is won-
derful. Bring thou thereby the pious unto holy rites, those who as.
priests sing praise to thee. 12 Bring from the firmament, O Ushas, all the Gods, that they
may drink our Soma juice, And, being what thou art, vouchsafe us kine and steeds, strength meet for praise and hero might. 13 May Ushas whose auspicious rays are seen resplendent round about, Grant us great riches, fair in form, of all good things, wealth which light labour may attain. 14 Mighty One, whom the Rishis of old time invoked for their protection and their help,
4 Lhe princes are the wealthy patrons or institutors of sacrifice, who bear all expenses and remunerate the priests,
O Ushas, graciously answer our songs of praise with bounty and with brilliant ight. . 15 Ushas, as thou with light to-day hast opened the twin doors of heaven, So vrant thou us a dwelling wide and free from foes. O Goddess, give us food with kine. . 16 Bring us to wealth abundant, sent in every shape, to plentiful refreshing food, To all-subduing splendour, Ushas, Mighty One, to strength, thou rich in spoil and wealth.
HYMN XLIX. Dawn. Wnwn from above the sky’s bright realm come, Ushas, by auspicious Ways: Let red steeds bear thee to the house of him who pours the soma juice. 2 The chariot which thou mountest, fair of shape, O Ushas! light to move,— Therewith, O Daughter of the Sky, aid men of movie fame today. 3 Bright Ushas, when thy times return, all quadrupeds and bipeds stir, And round about flock wingéd birds from all the boundaries of heaven.
4 Thou dawning with thy beams of light illumest all the radiant realm. Thee, as thou art, the Kanvas, fain for wealth, have called with sacred songs. HYMN L. Sfirya, His bright rays bear him up aloft, the God who knoweth all that lives, Sarya, that all may look on him. 2 The constellations pass away, like thieves, together with uae beams, Before the all- beholding Sun. 3 His herald rays are seen afar refulgent o’er the world of men, Like flames of fire that burn and blaze. 4 Swift and all beautiful art thou, O Sirya, maker of the light, Tluming all the radiant realm.
1 Let red steeds bear thee: the Scholiast explains arunipsuvah as the ee
cows, the vehicles of morning, that is, the dark red clouds that accompany the ° dawn.
spomtnneemceapa
1 The God who knoweth all that live: jatdvedasum, here an epithet of Sixye the Sun-God,
5 Thou goest to the hosts of Gods, thou comest hither to mankind, Hither all light to be beheld. 6 With that same eye of thine wherewith thou lookest, brilliant Varuna, Upon the busy race of men, 7 Traversing sky and wide mid-air, thou metest with thy beams our days, Sun, secing all things that have birth. 8 Seven Bay Steeds harnessed to thy car bear thee, O thou farseeing One, God, Strya, with the radiant hair. 9 Sarya hath yoked the pure bright Seven, the daughters of the car; with these, His own dear team, he goeth forth. 10 Looking upon the loftier light above the darkness we have come T'o Stirya, God among the Gods, the light that is most excellent. 11 Rising this day, O rich in friends, ascending to the loftier heaven, : Surya, remove my heart’s disease, take from me this my yollow hue. 12 To parrots and to starlings let us give away my yellowness, Or this my yellowness let us transfer to Haritiila trees. 13 With all his conquering vigour this Aditya hath gone up on high, Giving my foe into mine hand : let me not be my foeman’s prey.
6 Varuna: the word is, as Saiyana points out, used here as an appellative (the encompasser) and applied to Strya, Sdyana explains it as auishtunivdraka averter of evil, ;
9 Sarya hath yoked the pure bright Seven : the seven steeds that draw his ear, and which, as intimately connected therewith, are called the daughters of the chariot. The number seven has reference to the seven days of the week,
11 ‘This verse and the two following constitute a éricha or triplet, the repetition of which, with due formalities, is considered to be curative of disease ‘ Wilson. _ 12 The yellowness here spoken of is probably the colour of the skin in jaundice. The hdévidrara of the text is said by Sdyana to mean haritdladrunut, & haritéla tree ; but there seems to be no tree of that name. Huritdla ue yah yellow orpiment, and huridruva, a yellow vegetable powder
a) * . 7 ” £ 1 ) or] . 5 Ag : ae word Adridrava is explained in the Petersburg Lexicon aga certain yellow
1'o parrots and to sturlings : similarly, among the R : jaundice were called ‘ icterici’ ncuerdins to Blin GN ey Nae i fanciful notion that the disease was cured by looking at the icterus ede of He many varieties of the sturnidie or starling family, "The bird en 2 said 4 7 instead of the patient, 8 said to die
HYMN Lt. Indra. Make glad with songs that Ram whom many men invoke, worthy of songs of praise, Indra, the sea of wealth ; Whose gracious deeds for men spread like the heavens abroad : sing praise to him the Sage, most liberal for our good. 2 As aids the skilful Ribhus yearned to Indra strong to save, who fills mid-air, encompassed round with might, Rushing in rapture; and o’er Satakratu came the gladening shout that urged him on to victory. 3 Thou hast disclosed the kine’s stall for the Angirases, and made a way for Atri by a hundred doors. On Vimada thou hast bestowed both food and wealth, making thy bolt dance in the sacrificer’s fight. 4 Thou hast unclosed the prisons of the waters; thou hast in the mountain seized the treasure rich in gifts. When thou hadst slain with might the dragon Vritra, thou Indra, didst raise the Sun in heaven for all to see.
This hymn and the six following are attributed to the Rishi Savya, who is walled the son of Angiras. _ 1 Phat Ram: that famous ram, Indra. See I. 10.2. Here the reference is to a fighting-ram ; or, according to Séyana, to a legend which says that Indra came in the form of a ram to Medhatithi’s sacrifice, and drank the Soma juice.
2 The skilful Ribhus: see 1. 20.1. Sadyana says that the Maruts are here intended, who encouraged Indra when all the Gods had deserted him.
Rushing ia rapture: when exhilarated by draughts of Soma.
‘Here again, says Professor Max Miiller, ‘ the difficulty of rendering Vedic thought in English, or any other modern language, becomes apparent, for we have no poetical word to express a high state of mental excitement produced by drinking the intoxicating juice of the Soma or other plants, which has not something opprobrious mixed up with it, while in ancient times that state of excitement was celebrated asa blessing of the gods, as not unworthy of the gods themselves, nay, as a state in which both the warrior and the poet would perform their highest achievements. The German Ruusch is the nearest approach to the Sanskrit mada.’
In this version mada has generally been rendered by rapture, delight, transport, or wild joy.
Sutakratw: Indra. See I. 4. 8 3 The kine’s stull : the dark cloud that holds the waters imprisoned.
The Angirases : an ancient priestly family. See 1.1.6. Atrica Rishi usually enumerated with the Angirases among the prajaputis or progenitors of men. Indra freed him from captivity, showing him a hundred ways of escape. Vimada was also a Rishi of ancient times.
4 The mountain: the cloud. The treasure is the fertilizing rain.
Didst raise the Sun: according to Sayana, didst free the Sun which had been hidden by Vritra,
iu THE HYMNs 04 [BOOK 7.
5 With wondrous might thou blewest enchanter fiends away, with powers celestial those who called on thee in jest. Thou, hero-hearted, hast broken down Pipru’s forts, and helped Rijisvan when the Dasyus were struck dead.
6 Thou savedst Kutsa when Sushna was smitten down; to Atithigva gaVvest Sambara for a prey. E’en mighty Arbuda thou troddest under foot: thoufrom of old wast born to strike the Dasyus dead.
7 All power and might is closely gathered up in thee; thy bounteous spirit joys in drinking Soma juice. Known is the thunderbolt that lies within thine arms: rend off therewith all manly prowess of our foe.
8 Discern thou well Aryas and Dasyus; punishing the lawless give them up to him whose grass is strewn. Be thou the sacrificer’s strong encourager: all these thy deeds are my delight at festivals.
9° Indra gives up the lawless to the pious man, destroying by the Strong Ones those who have no strength. Vaira when glorified destroyed the gathered piles of the still waxing great one who would reach the heaven.
10 The might which Usané hath formed for thee with might rends in its greatness and with strength both worlds apart.
5 Those who culled on thee in jest : literally, called on thee or offered to thee above or over the shoulder, apparently an ancient proverbial expression applied to those who instead of sacrificing to the Gods put the intended oblation into their own mouths.
Pinrw is one of the demons of the air ; his forts are the clouds that withhold
-the rain ; Rijisvdn is a pious worshipper oppressed by the Dasyus, robbers or barbarians,
6 Sushna, ‘the Drier-up,’ is the personification of the excessive heat before the rains ;a demon of drought. Swumdura and Arbuda are similar demons of the atmosphere. (Atithigva is another name of the liberal prince Divodasa.
8 The Aryas are, first, the people who speak the language of the Veda, and the Dasyus are the original and hostile peoples of India. Later, the
- former are the true and loyal people, faithful to Indra and the Gods, and the latter are the wicked and godless.
Whose grass is strewn ; the faithful worshipper, the priest who has trimmed and strewn the sacred grass for the Gods.
9 Vamre: the second half of the stanza is -:-* +! Wilson remarks: ‘The text is obscure,—Vumro vi jughdna « , + ' destroyed the collection, The Scholiast says that a Rishi named Vamra took advantage of Indra’s absence from sacrifice, to carry away the accumulated heap of offerings.’
10 The Rishi Usand, called also Kavya or Kavi's son, appears in the Veda as the especial friend of Indra. In I. 12], 12. he is said to have given Indra his thunderbolt: ‘The bolt which Kavya Uganda erst gave thee.’ Here, also, ‘the might’ means the conquering thunderbolt, although in other places its fabrication is attributed to Tvashtar,
Lhe steeds of Vatu: horses of the Wind-God, horses swift as wind.
hr a a
O Hero-souled, the steeds of Vata, yoked by thought, have carried thee to fame while thou art filled with power.
11 When Indra hath rejoiced with Kavya Usand, he mounts his steeds who swerve wider and wider yet. The Strong hath loosed his bolt with the swift rush of rain, and he hath rent in pieces Sushna’s firm-built forts.
12 Thou mountest on thy car amid strong Soma draughts: Saryita brought thee those in which thou hast delight. Indra, when thou art pleased with men whose Soma flows thou risest to unchallenged eae in the sky. 13 To old Kakshivan, 8 fig Dress CT, skilled in song, O Indra, thou didst give the vouihiel Vri china. Thou, very wise, “wast Meni, Vrishanasva’s child: those deeds of thine must all be told at Soma, feasts.
14 The good man’s refuge in his need is Indra, firm as a doorpost, praised among the Pajras. Indra alone is Lord of wealth, the Giver, lover of riches, chariots, kine, and horses. 15 To him the Mighty One, the self-resplendent, verily strong and great, this praise is uttered. May we and all the heroes, with the princes, be, in this fray, O Indra, in thy keeping. HYMN LIU. Indra. I cioriry that Ram who finds the light of heaven, whose hundred nobly-natured ones go forth with him.
With hymns may I turn hither Indra to mine aid,—the Car which like a strong steed hasteth to the call.
ll When Indra hath rejoiced : drunk the exhilarating Soma.
12 Strydta: a Rajarshi or royal Rishi of the family of Bhrigu.
Brought thee those ; draughts of Soma juice.
Thou visest to unchallenged glory: when thou hast exhilarated thyself with the Soma offered by thy worshippers thou performest thy most glorious deeds,
138 Kakshtvdn : » Rishi, son of Usij. See I. 18, 1. Vrichayé, the damsel who was given to him, is nob mentioned elsewhere.
Mend: according to a later legend, Indra became, himself, the daughter of King Vrisauasva.
14 Among the Pujrag: an ancient priestly family, said to be identical with the Angirases.
15 In this fray : the hymn appears to have been addressed to Indra for aid in a coming battle.
1 That Ram: that famous warrior. See I. 51. 1.
Whose hundred nobly-natured ones : see verse 4.
2 Like as @ mountain on firm basis, unremoved, he, thousandfold protector, waxed in mighty strength, When Indra, joying in the draughts of Soma juice, forced the clouds, slaying Vritra stayer of their flow. 3 For he stays e’en the stayers, spread o’er laden cloud, reoted in light, strengthened in rapture by the wise. Indra with thought, with skilled activity, I call, most liberal giver, for he sates him with the juice.
- Whom those that flow in heaven on sacred grass, his own assistants, nobly-natured, fill full like the sea,— Beside that Indra when he smote down Vritra stood his helpers, straight in form, ‘mighty, invincible. 5 To him, as in wild joy he fought with him who stayed the rain, his helpers sped like swift streams down a slope, When Indra, thunder-armed, made bold by Soma draughts, broke Vala’s fences down, as Trita burst his way.
6 Splendour encompassed thee, forth shone thy warrior might: the rain-obstructer lay in mid-air’s lowest deep, What time, O Indra, thou didst cast thy thunder down upon the jaws of Vritra hard to be restrained.
7 The hymns which magnify thee, Indra, reach to thee even as water-brooks flow down and fill the lake. Tvashtar gave yet more force to thine appropriate strength, and forged thy thunderbolt of overpowering might. 8 When, Indra, thou whose power is linked with thy Bay Steeds hadst smitten Vritra, causing floods to flow for man, Thou heldst in thine arms the metal thunderbolt, and settest in the heaven the Sun for all to see.
3 For he stays ¢’en the stayers ; the words of the text sé hi dvaré duarishu oan Udhani, ave very difficult. Sdayana’s par les ee oh eeu’ by Wilson, is loose but seems to give the general sense of the ~ ™ ‘ois victorious over his enemies, who i is spread through the - ? * The stayer among the stayers,’ is probably the conqueror who ohieclks the demons who obstruct the rain, and &dhan, the udder (of the sky) means the rain- giving clouds, over which Indra, as God of the fir mament, is extended asa covering.
4 His own assistants: the inspiring Soma draughts,
5 Lis helpers: his constant allies, the Maruts.
As Trite burst his way : Siyana refers toa legend which says that Trita fell into a well, and the Asuras heaped coverings over its mouth; but he broke through them with ease. So Indra broke down the defences of the demon Vala, See Wilson’s note on the passage.
6 The rain-obstructer : the demon Vritra.
7 Tvashtar ; the Vulcan or Hephxstus of the Indian Gods.
8 The metul thunderbolt: vajram dyasdm, usually translated ‘iron thunder. bolt’; but we do not know for certain what metal éyas (Latin aes) waa, °
9 In fear they raised the lofty self-resplendent hymn, praise- . civing and effectual, leading wp to heaven, When Indra’s helpers fighting for the good of men, the Maruts, faithful to mankind, joyed in the light. 10 Then Heaven himself, the mighty, at that Dragon’s roar reeled back in terror when, Indra, thy thunderbolt In the wild joy of Soma had struck off with might the head of Vritra, tyrant of the earth and heaven. 11 O Indra, were this earth extended forth tenfold, and men who dwell therein multiplied day by day, Still here thy conquering might, Maghavan, would be famed: it hath waxed vast as heaven in majesty and power. 12 Thou, bold of heart, in thine own native might, for help, upon the limit of this mid-air and of heaven, Hast made the earth to be the pattern of thy strength: embracing flood and light thou reachest to the sky. 13 Thou art the counterpart of earth, the Master of lofty heaven with all its mighty Heroes ; Thou hast filled all the region with thy greatness: yea, of a truth there is none other like thee. 14 Whose amplitude the heaven and earth have not attained, whose bounds the waters of mid-air have never reached,— | Not, when in joy he fights the stayer of the rain: thou, and none else, hast made all things in order due. 15 The Maruts sang thy praise in this encounter, and in thee all the Deities delighted, ’ What time thou, Indra, with thy spiky weapon, thy deadly bolt, smotest the face of Vritra. ;
HYMN LITI. Indra.
We will present fair praise unto the Mighty One, our hymns to Indra in Vivasvin’s dwelling-place ;
For he hath ne’er found wealth in those who seem to sleep: those who give wealth to men accept no paltry praise.
ene AR
9 In fear they raised: that is, Indra’s worshippers in fear of Vritra.
11 If the earth were ten times as large and populous as it is, thy fame would extend over the whole of it.
14 The waters of mid-air: the aerial ocean, the firmament.
He fights ; said of Indra, We should expect ‘thou fightest ;’ but this and similar sudden changes of person are common in the Veda,
1 Vivasydn’s dwelling-place ; the seat of the sacrificer, the representative of the celostial Vivasvan.
2 Giver of horses, Indra, giver, thou, of kine, giver of barley, thou art Lord and guard of wealth : Man’s helper from of old, not disappointing hope, Friend of our friends, to thee as such we sing this praise. 3 Indra, most splendid, powerful, rich in mighty deeds, this treasure*spread around is known to be thine own. Gather therefrom, O Conqueror, and bring to us: fail not the hope of him who loves and sings to thee. 4 Well pleased with these bright flames and with these Soma drops, take thou away our poverty with steeds and kine. With Indra scattering the Dasyu through these drops, freed from their hate may we obtain abundant food. 5) Let us obtain, O Indra, plenteous wealth and food, with strength exceeding glorious, shining to the sky : May we obtain the Goddess Providence, the strength of heroes, special source of cattle, rich in steeds. 6 These our libations, strength-inspiring, Soma draughts, gladdened thee in the fight with Vritra, Hero Lord, What time thou slewest for the singer with trimmed grass ten thousand Vritras, thou resistless in thy might. 7 Thou goest on from tight to fight intrepidly, destroying castle after castle here with strength. Thou, Indra, with thy friend who makes the foe bow down, slewest from far away the guileful Namuchi.
8 Thou hast struck down in death Karanja, Parnaya, in Ativ thigva’s very glorious going forth. Unyielding, when Rijigvan compassed them with siege, thou hast destroyed the hundred forts of Vangrida. 9 With all-outstripping chariot-wheel, O Indra, thou far-famed, hast overthrown the twice ten Kings of men, With sixty thousand nine-and-ninety followers, who came in arms to fight with friendless Susravis.
10 Thou hast protected Susravis with succour, and Tirvayana with thine aid, O Indra,
ane evens t="ae an unsremr sw ipeessmmremmrsiSp eapeitnsslacah insomnia Riss Coals 2 Those who seem to sleep : Indra derives no advantage from those who are - remiss in their religious duties. 6 Zen thousand Vritras : countless demons like Vritra. 7 With thy friend : the thunderbolt. Or némyd may mean ‘ with Nami’ as thy confederate. Namuchi: ‘ non-looser (of the heavenly waters),’ another demon of drought, 8 Karanju, Parnaya, and Vangrida are Asuras or demons; Alithigve has
been mentioned before, I. 51. 6, aud Rijisvan in verse 5 of the same hymn,
9 Sugravis, and Z'drvaydna in the next verse, are said to be kings, -
Thou madest Kutsa, Atithigva, Ayu, subject unto this King, | the young, the mighty. Il May we protected by the Gods hereafter remain thy very prosperous friends, O Indra.
Thee we extol, enjoying through thy favour life long and joyful and with store of heroes.
HYMN LIV. Indra.
Ures us not, Maghavan, to this distressful fight, for none may comprehend the limit of thy strength.
Thou with fierce shout hast made the woods and rivers roar: did not men run in crowds-together in their fear ?
2 Sing hymns of praise to Sakra, Lord of power and might; laud thou and magnify Indra who heareth thee, Who with his daring might, a Bull exceeding strong in strength, . maketh him master of the heaven and earth. 3 Sing forth to lofty Dyaus a strength-bestowing song, the Bold, whose resolute mind hath independent sway. High glory hath the Asura, compact of strength, drawn on by two Bay Steeds: a Bull, a Car is he.
4 The ridges of the lofty heaven thou madest shake; thou, daring, of thyself smotest through Sambara, When, bold with gladdening juice, thou warredst with thy bolt, sharp and two-edged, against the banded sorcerers.
10 Kutsa has been mentioned (I. 33. 14.) as a favourite of Indra, but is here represented, together with Atithigva and Ayu, as chastised by him,
This King: Susravas, or Turvayana; these names perhaps denote the same individual.
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1 Urge us not, Maghavan: the verb, urge, which is not in the text, is supplied by Séyana. The meaning appears to be, Do not, O Indra, force us into any conflict in which we may have thee for our opponent.
2™Sakra ; ‘the Mighty,’ a name of Indra.
8 Sing forth to lofty Dyaus: Heaven. The God who is represented in the Veda as the consort of Earth and the progenitor of the Gods is called Dyaus or Dyaushpitar, names identical in origin with Zeus, or Zeus pater, and Jupiter, or Diespiter, the appellations given to the supreme God of the Greeks and Romans. In this place Séiyana identifies Dyaus with Indra, who seems, in later times, to have succeeded to the functions assigned to the former God. See Muir, Original Sunskrit Texts, v. 38.
The Asura: the divine One, Indra as the snpreme Dyaua. 4 Sumbura: ademon. See I. 51. 6.
The banded sorcerers : the fiends of the atmosphere who use enchantments or supernatural powers in their conflicts with Indra,
5 When, with a roar that: fills the woods, thou forcest down on the wind’s head the stores which Sushna kept confined, Who shall have power to stay thee firm and eager-souled from doing still this day what thou of old hast done? 6 Thou holpest Narya, Turvasa, and Yadu, and Vayya’s son Turviti, Satakratu ! Thou holpest horse and car in final battle; thou brakest down the nine-and-ninety castles. 7 A bero-lord is he, King of a mighty folk, who offers free oblations and promotes the Law, Who with a bounteous guerdon welcomes hymns of praise: for him flows down the abundant stream below the sky. 8 His power is matchless, matchless is his wisdom ; chief, through their work, be some who drink the Soma, Those, Indra, who increase the lordly power, the firm heroic strength of thee the Giver. 3 Therefore for thee are these abundant beakers, Indra’s drink, stone-pressed juices held in ladles. Quaff them and satisfy therewith thy longing; then fix thy mind upon bestowing treasure. 10 There darkness stood, the vault that stayed the waters’ flow: in Vyitra’s hollow side the rain-cloud lay concealed. But Indra smote the rivers which the obstructer stayed, flood following after flood, down stecp declivities. 11 So give us, Indra, bliss-increasing glory; give us great sway and strength that conquers people. Preserve our wealthy patrons, save our princes; vouchsafe us wealth and food with noble offspring.
HYMN LY. Indra.
THouen e’en this heaven’s wide space and earth have spread them out, nor heaven nor earth may be in greatness Indra’s match.
Awful and very mighty, causing woe to men, he whets his thunderbolt for sharpness, as a bull.
a 5 Sushna: a demon of drought.
6 Thou holpest Narya : some chief or Rishi so named ; or the word may be an adjective, manly, qualifying Turvasa,
Lurvaga, Yadu, Turviti have been mentioned before. See I, 36, 18.
1 dea bull + ag a bull sharpens his horns. Causing woe to men; as the punisher of the wicked,
HYMN 56.] THE RIGVEDA, a
2 Like as the watery ocean, so doth he receive the rivers spread on all sides in their ample width.
He bears him like a bull to drink of Soma juice, and will, as Warrior from of old, be praised for might.
3 Thou swayest, Indra, all kinds of great manly power, so as to bend, as ’*t were, even that famed mountain down.
Foremost among the Gods is he through hero might, set in the yan, the Strong One, for each arduous deed. 4 He only in the wood is praised by worshippers, when he shows forth to men his own fair Indra-power. A friendly Bull is he, a Bull to be desired, when Maghavan auspiciously sends forth his voice, 6 Yet verily the Warrior in his vigorous strength stirreth wp with his might great battles for-mankind ; And men havo faith in Indra, the resplendent One, what time he hurleth down his holt, his dart of death.
6 Though, fain for glory, and with strength increased on earth, he with great might destroys the dwellings made with art, He makes the lights of heaven shine forth secure, he bids, exceeding wise, the floods flow for his worshipper. 7 Drinker of Soma, let thy heart incline to give ; bring thy Bays hitherward, O thon who hearest praise. Those chariotcers of thine, best skilled to draw the rein, the rapid sunbeams, Indra, lead thee not astray, 8 Thou bearest in both hands treasure that never fails; the famed One in his body holds unvanquished might. O Indra, in thy members many powers abide, like wells surrounded by the ministering priests,
4 A friendly Bull is he: Maghavan, the mighty Indra, is here represented in his gracious mood, strong yet gentle. But vrishd, the male, the bull, the strong, may alsa mean the strong Soma; maghdvd means also the rich institutor of a sacrifice, a worshipper ; and ‘dhévd means cow as well as voice, Accordingly Professor Max Miiller translates the passage: ‘The strong Soma is pleasing, the strong Soma is delicious, when the sacrificer safely brings the cow, in order that the Soma may be mixed with milk. See Vedic Hymns, Part L, p. 148.
In the wood, in the firstline of the verse scems to be an allusion to the forest life of Brahmans.
5 In this verse Indra is represented as a terrille God, and in the following verse as sometimes sending afilictions but generally blessing men with light and with kindly rain, |
HYMN LVI. Indra.
For this man’s full libations held in ladles, he hath roused him, eager, as a horse to meet the mare.
He stays his golden car, yoked with Bay Horses, swift, and drinks the Soma juice which strengthens for great deeds.
2 To him the guidance-following songs of praise flow full, as those who seek gain go in company to the flood. To him the Lord of power, the holy synod’s might, as to a hill, with speed, ascend the loving ones. 3 Victorious, great is he; in manly battle shines, unstained with dust, his might, as shines a mountain peak ; Wherewith the iron one, fierce e’en against the strong, in rapture, fettered wily Sushna fast in bonds.
4 When Strength the Goddess, made more strong for help by thee, waits upon Indra as the Sun attends the Dawn, Then he who with his might uvflinching kills the gloom stirs up the dust aloft, with joy and triumphing. 8 When thou with might, upon the framework of the heaven, didst fix, across, air’s region firmly, unremoved, In the light-winning war, Indra, in rapturous joy, thou smotest Vritva dead and broughtest floods of rain. 6 Thou with thy might didst grasp the holder-up of heaven, thou who art mighty also in the seats of earth.
Tke-. 2 .c4"" * by the juice, hast set the waters free, and yr om +.+ “.gtony fences through and through. HYMN LVI. Tada.
To him most liberal, lofty Lord of lofty wealth, verily powerful and strong, I bring my hymn,—
Whose checkless bounty, as of waters down a slope, is spread abroad for all that live, to give them strength.
1 This man: the institutor of the sacrifice. He; Indra.
2 The flood: (samudrd) any large gathering of waters not necessarily the sea or ocean.
The holy synod ; an assembly for worship of the Gods,
The loving ones ; the songs of loving praise. I find the stanza unintelligible ; and the version (based chiefly on Grassmann’s) which I offer is merely a temporary makeshift,
3 Dheiron one; the thunderbolt, made of dyas, iron or other metal.
4 By thee: vy Soma, ,
5 In the light-winning war; waged with the demons of the air for rai the light which follows the dispersion of the clouds. eee
6 The bearer-up of heaven; perhaps the thunderbolt, with which Indra maintains order.
2 Now all this world, for worship, shall come after thee—the offerer’s libations like floods to the depth, When the well-loved one seems to rest upon the hill, the thunderbolt of Indra, shatterer wrought of gold. 3 To him the terrible, most meet for lofty praise, like bright Dawn, now bring gifts with reverence in this'rite, Whose’ being, for renown, yea, Indra-power and light, have been created, like bay steeds, to move with speed. 4 Thine, Indra, praised by many, excellently rich! are we who trusting in thy help draw near to thee. Lover of praise, none else but thou receives our laud : as earth loves all her creatures, love thou this our hymn. 5 Great is thy power, O Indra, we are thine. Fulfil, O Maghavan, the wish of this thy worshipper. After thee lofty heaven hath measured out its strength: to thee and to thy power this earth hath bowed itself. 6 Thou, who hast thunder for thy weapon, with thy bolt hast shattered into picces this broad massive cloud. Thou hast sent down the obstructed floods that they may flow : thou hast, thine own for ever, all victorious might.
HYMN LVIIL Agni.
Ne’er waxcth faint the Immortal, Son of Strength, since he, the Herald, hath become Vivasvan’s messenger.
On paths most excellent he measured out mid-air: he with oblation calls to service of the Gods.
2 Never decaying, scizmg his appropriate food, rapidly, eagerly
through the dry wood he spreads.
His back, as he is sprinkled, glistens like a horse: loud hath he roared and shouted like the heights of heaven.
"2 When the well-loved one: when the lightning-laden cloud is resting on the niountain, mon pray to Indra in order that he may discharge his celestial artillery and bring down the rain.
5 After thee: the heaven has taken thy might asa pattern for its own might.
This Hymn and the five following are ascribed to Nodhas, the son of Gotama,
1 Vivasedn’s messenger : Vivasvin is the morning heaven and the personification of the sacrificer of the Gods.
He measured out mid-air: this act is ascribed to Indra in I. 56, 5, 2 As he ig sprinkled: with clarified butter,
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3 Set high in place o’er all that Vasus, Rudras do, immortal, Lord of riches, seated as High Priest ; Hastening like a car to men, to those who live, the God without delay gives boons to be desired. 4 Urged by the wind he spreads through dry wood as he lists, armed with his tongues for sickles, with a mighty roar. Black is thy path, Agni, changeless, with glittering -waves ! when like a bull thou rushest eager to the trees. 5 With teeth of fame, wind-driven, through the wood he speeds, triumphant like a bull ainong the herd of cows, With bright strength roaming to the everlasting air: things fixed, things moving quake before him as he flies. 6 The Bhrigus stablished thee among mankind for men, like as a treasure, beauteous, easy to invoke; Thee, Agni, asa herald and choice-worthy guest, as an auspicious Friend to the Celestial Race. 7 Agni, the seven tongues’ deftest Sacrificer, him whom the priests elect at solemn worship, The Herald, messenger of all the Vasus, I serve with dainty food, I ask for riches. 8 Grant, Son of Strength, thou rich in friends, a refuze without a flaw this day to us thy praisers. 0 Avni, Son of Streneth, with forts of iron preserve thou from distress the man who lauds thee. 2 Be thou a refuge, Bright One, to the singer, a shelter, Bounteous Lord, to those who worship. . Preserve the singer from distress, O Agni, May he, enriched with prayer, come soon and early.
HYMN LIX, Agni.
THE other fires are, verily, thy branches; the Immortals all rejoice in thee, O Agni.
Centre art thou, Vaisvanara, of the people, Sustaining men like
a deep-founded pillar.
Ferrer eer A le pT STURM yA yp i agement oem nema Sra shear POPP TASS ShsSEEEE erent eed
3 udrus, Vasus ; two classes of Gods. See L 34, 11,
4 The description of Agni in this verse and the next applies, not to the sacrificial fire, but to the fire that clears the jungle as the new settlers advance into the country. i
6 The Bhyigus : one of the most eminent priestly families of more ancient times.
Friend to the Celestiul Ruce: as bearing to the Gods the oblations of their worshippers.
7 Agni, the seven tongues’ deftest Sucrificer: the seven tongues appear to be the tongue-like flames which Agni employs to consume the oblations,
1 Thy branches : merely offshoots of thee.
, Valgudnara; a name of Agni; common to, dwelling with, and benefiting all Arya men,
2 The forehead of the sky, earth’s centre, Agni became the messenger of earth and heaven.
Vaisvanara, the Deities produced thee, a God, to be a light unto the Arya. 3 As in the Sun firm rays are set for ever, treasures are in Vaisvanara, in Agni. 2 Of all the riches in the hills, the waters, the herbs, among mankind, thou art the Sovran. 4 As the great World-halves, so are their Son’s praises; skilled, as a man, to act, 1s he the Herald. Vaigvanara, celestial, truly mighty, most manly One, hath many a youthful consort. 5 Even the lofty heaven, O Jitavedas Vaisvanara, hath not attained thy greatness. Thou art the King of lands where men are settled, thou hast brought comfort to the Gods in battle. ) Now will I tell the greatness of the Hero whom Piru’s sons follow as Vritra’s slayer :
Agni Vaisvanara struck down the Dasyu, clave Sambara through and shattered down his fences.
Vaisvanara, dwelling by his might with all men, far-shining, holy mid the Bharadvajas,
Ts lauded, excellent, with hundred praises by Purnnitha, son of Satavani.
HYMN LX. Agni.
As ’twere some goodly treasure Matarisvan brought, as a gift, the glorious Priest to Bhrigu,
Banner of sacrifice, the good Protector, child of two births, the swiftly moving envoy.
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4 Vast as heaven and earth, which constitute the world, are the praises offered to Agni their son.
Skilled, us « mun, to act: duties of the heavenly Hotar, invoking priest, or herald, being regarded as similar to those of the earthly functionary.
Muny a youthful consort: the flames.
6 Piru's sons: men in general; Pdru being regarded as their progenitor.
Struck down the Dasyu : the demon who stayed the rain, The deeds usually ascribed to Indra are here attributed to Agni, that is,Agni is identified with Indra.
7 The Bharadvdjas : the descendants of the Ro™* Nr-ve t-*hs.
Purunttha : a king of that name, says Sayana ; " ’ 3. “of the sacrifice. The name does not occur again, and nothing is known regarding him.
1 Métarisvan: a divine or semi-divine being, who as the messenger of Vivasvin brings down from heaven Agni who had hitherto been convealed. The explanation of Mitarisvan as Vayu, the God of wind, does not appear to be justified by Itigveda texts. See Muir, 0. S, Texts, v. 204.
2 Both Gods and men obey this Ruler’s order, Gods who are worshipped, men who yearn and worship. As Priest he takes his seat ere break of morning, House-Lord, adorable with men, Ordainer. 3 May our fair praise, heart-born, most recent, reach him whose tongue, é’en at his birth, is sweet as honey ; Whom mortal priests, men, with their strong endeavour, supplied with dainty viands, have created. 4 Good to mankind, the yearning Purifier hath among men been placed as Priest choice-worthy. May Agni be our Friend, Lord of the Household, protector of _ the riches in the dwelling. 5 Assuch we Gotamas with hymns extol thee, O Agni, as the
guardian Lord of riches, Decking thee like a horse, the swift prize-winner. May he, enriched with prayer, come soon and early.
HYMN LXI. Indra,
Even to him, swift, strong, and high-cxalted, I bring my song of praise as dainty viands, My thought to him resistless, praise-degerving, prayers offered most especially to Indra. . 2 Praise, like oblation, I present, and utter aloud my song, my fair hymn to the Victor. ; For Indra, who is Lord of old, the singers have decked their
lauds with heart and mind and spirit. 3 To him then with my lips mine adoration, winning heaven’s light, most excellent, I offer, To magnify with songs of invocation and with fair hymns the Lord, most bounteous Giver.
The glorious Priest: Agni. Bhrigu: the chief of the ancient priestly family who bear that name. Ranner of sacrifiee: announcer of sacrifice by his erackling flames. Child of two births; born of heaven and earth and again from the two fire-sticks, or born from the fire-sticks and again when he is consecrated, . | Swiftly moving envoy : messenger between Gods and men. See I. 1. I, note,
3 Sweet as honey : with tasting the sweet libations.
Have ereated : by rapid agitation of the fire-stick.
5 We Gotamas: descendants of Gotama, men of the family to which the Rishi of the hymn belongs.
Decking thee; trimming thee, to make thee shine as men groom a race-horse in the morning.
wt epee PL
4 Even for him I frame a laud, as fashions the wright a chariot for the man who needs it,—
Praises to him who gladly hears our praises, a hymn well-formed, allsmoving, to wise Indra.
5 So with my tongue I deck, to please that Indra, my hymn, as ‘twere a horse, through love of glory, i To reverence the Hero, bounteous Giver, famed far and wide, destroyer of the castles.
6 Even for him hath Tvashtar forged the thunder, most deftly wrought, celestial, for the battle, Wherewith he reached the vital parts of Vritra, striking—the vast, the mighty—with the striker.
7 As soon as, at libations of his mother, great Vishnu had drunk up the draught, he plundered The dainty cates, the cooked mess; but One stronger trans- ‘fixed the wild boar, shooting through the mountain.
8 To him, to Indra, when he slew the Dragon, the Dames, too, Consgorts of the Gods, weve praises. The mighty heaven and earth hath he encompassed ; thy greatness heaven and earth, combined, exceed not.
9 Yea, of a truth, his magnitude surpasseth the magnitude of earth, mid-air, and heaven. . Indra, approved by all men, self-resplendent, waxed in his home, loud-voiced and strong for battle.
10 Through his own strength Indra with bolt of thunder cut piece-meal Vritra, drier up of waters. He let the floods go free, like cows imprisoned, for glory, with a heart inclined to bounty.
4 For the man who needs it: and ordersit to be made. TZétsindya is a diffcult word. Wilson renders it, after Séyana, (that the driver) may, thence, (obtain) food.
5 The castles: the strongholds of the atmospheric demons of drought, the castles of rain-imprisoning cloud.
6 The striker; the thunderbolt or lightning.
7 His mother : Indra’s mother Aditi who gave him Soma to drink as soon as he was born. See IIIT. 32. 9,10; 48. 2,85; VII. 98. 3. Dainty cates: the demon’s store of rain. One stronger: the mightier Indra. Zhe wild bear: the fierce demon Vritra. Cf. VITT. 66.10. The mountain: the massive cloud in which Vritra was enveloped. For my corrected version of this stanza I am indebted to Prof. A. A. Macdonell’s article on Mythological Studies in the Rigveda, Royal Asiatic Society Journal, January, 1895.
8 The Dames, the Consorts of the Gods: according to SAyana these are the personified Gayatri and other metres of the Veda, The Celestial Waters are probably intended.
a4 THE HYMNS OF [BOOK I.
11 The rivers played, through his impetuous splendour, since with his bolt he compassed them on all sides. Using his might and favouring him who worshipped, he made a ford, victorious, for Turviti. 12 Vast, with thine ample power, with eager movement, against this Vritca cast thy bolt of thunder. Rend thou his joints, as of an ox, dissevered, with bolt oblique, that floods of rain may follow. 13 Sing with new lauds his exploits wrought aforetime, the deeds of him, yea, him who moveth swiftly, ; When, hurling forth his weapons in the battle, he with impetuous wrath lays low the foemen. 14 When he, yea, he, comes forth the firm-set méuntains, and the whole heaven and earth, tremble for terror. May Nodhas, ever praising the protection of that dear Friend, gain quickly strength heroic. 15 Now unto him of these things hath been given what he whe rules alone o’er much, electeth. Indra hath helped Etasa, Soma-presser, contending in the race of steeds with Siarya. 16 Thus to thee, Indra, yoker of Bay Coursers, the Gotamas have brought their prayers to please thee. Bestow. upon them thought, decked with all beauty. May he, enriched with prayer, come soon and early.
HYMN LXIT. Indra.
Lizz Angiras a gladdening laud we ponder to him who loveth song, exceeding mighty.
Let us sing glory to the far-famed Hero who must be praised with fair hymns by the singer.
2 Unto the great bring ye great adoration, a chant with praise
to him exceediny mighty,
Through whom our sires, Angirases, singing praises and knowing well the places, found the cattle.
11 Turvity: Sdyana says that this Rishi had been immersed in water, and that Indra brought him to dry land.
14 Nodhaa; the Rishi or seer of the hymn. :
15 Praises and sacrifice have been offered to Indra, He himself possesses everything else. Such praises and sacrifice led Indra to help Etasa, his worshipper, in his rivalry of Stirya and his horses. See II. 19. 5, note.
16 The hymn ends with the refrain that concludes also Hymns I. 58 and 60.
1 Like Angiras: after the manner of Angiras, one of the first institutors of religious ceremonies,
2 Found the cutile; the rain-clouds, or the rays of light which follow the effusion of rain,
3 When Indra and the Angirases desired it, Sarama found provision for her offspring. Brihaspati cleft the mountain, found the cattle: the heroes shouted with the kine in triumph.
4 Mid shout, loud shout, and roar, with the Navagvas, seven singers, hast. thou, heavenly, rent the mountain ; Thou with the speeders, with Dasagvas, Indra, Sakra! hast rent with thunder flaming Vala.
5 Praised by Angirases, thou, foe-destroyer, hast, with the Dawn, Sun, rays, dispelled the darkness.
Thou Indra, hast spread out the earth’s high ridges, and firmly fixed the region under heaven.
6 This is the deed most worthy of all honour, the fairest marvel of the Wonder-Worker, i That, nigh where heaven bends down, he made four rivers flow full with waves that carry down sweet water. 7 Unwearied, won with lauding hymns, he parted of old the ancient Pair, united ever. In highest sky, like Bhaga, he the doer of marvels set both. Dames and earth and heaven.
8 Still born afresh, young Dames, each in her manner, unlike in hue, the Pair in alternation
Round heaven and earth from ancient time have travelled, Night with her dark limbs, Dawn with limbs of splendour.
3 Saramdé found provision for her offspring - Sarama, the hound of Indra and mother of the two dogs called after their mother S4rameyas who are the watchdogs of Yama the God of the Dead, is said to have pursued and recovered the cows stolen by the Panis; which has been supposed to mean that Saramé is the Dawn who recovers the rays of the Sun that have been carried away by night. The legend says that Saramé me to go in search of the stolen cattle on condition that the milk of the enws shintid’ be given to her young ones. Ludwig is of opinion that the word ‘ Sdaprne in the text refers not e Saramé’s young ones, but to the descendants of the Angirases. Cf, I. 72, 8.
Br thaspati cleft the mountain; Brihaspati or Brahamanaspati is the Lord of prayer. ‘It is, therefore,’ as Professor Roth observes, ‘brahma, prayer, with which the God breaks open the hiding-place of the enemy. Prayer pierces through to the object of tts desire, and attains it.’
4 The seven singers are Pee the Angirases themselves ; the Navagvas and Dugagvus are 1 *'e 4e~"=-se or their priestly allies. They are called speeders as hastily“. *+ . ° +." ak of the stolen cows. Valais the fiend
who keeps the cows ‘eieeaeds:
6 Nigh where heaven bends down : flowing away to the distant horizon. The four rivers are not specified by Sayana, who merely says they are the Ganges and others.
7 The ancient Pair: Heaven and Earth. Bhaga is here the Supreme God. Both Dames ; Night and Morning,
ce
86 HE HYMNS OF [BOOK 7,
9 Rich in good actions, skilled in operation, the Son with might maintains his perfect friendship. Thou in the raw cows, black of hue or ruddy, storest the ripe milk glossy white in colour.
10 Their paths, of old connected, rest uninjured; they with great might preserve the immortal statutes. For many thousand holy works the Sisters wait on the haughty Lord like wives and matrons. 11 Thoughts ancient, seeking wealth, with adoration, with newest lauds have sped to thee, O Mighty. As yearning wives cleave to their yearning husband, so cleave our hymus to thee, O Lord most potent.
12 Strong God, the riches which thy hands have holden from days of old have perished not nor wasted. Splendid art thou, O Indra, wise, unbending: strengthen us with thy might, O Lord of Power. 13 O mighty Indra, Gotama’s son Nodhas hath fashioned this new prayer to thee Eternal, Sure leader, yoker of the Tawny Coursers. May he, enriched with prayer, come soon and early.
HYMN LAXTII. : Indra.
Tou art the Mighty One; when born, O Indra, with power thou terrifiedst earth and heaven ;
When, in their fear of thee, all firm-set mountains and monstrous creatures shook like dust before thee.
2 When thy two wandering Bays thou dravest hither, thy praiser laid within thine arms the thunder, Wherewith, O Much-invoked, in will resistless, thou smitest 'foemen down and many a castle.
9 The Son with might : Sayana takes sdévasd, ‘ with might,’ in the sense of the genitive sdvasah, and explains: the Son of Might, that is the exceedingly strong one. But this seems forced. Zhe Son is Indra.
Thou in the raw cows ; the cows are called raw, as contrasted with the warm
‘ milk matured or cooked in their udders. The colour of the milk is also con-
trasted with that of the cows, as in the German child’s ditty quoted by Zimmer: ‘QO sage mir, wie geht es zu, gibt weisse Milch die rothe Kuh,’
10 Their paths : the courses of Night and Morning
The Sisters : a frequently occurring appellation of the fingers as employed in acts of worship. Zhe haughty Lord ; Indra.
Corpaerteiher SA
2 Thy praiser: the praises of the worshipper strengthen Indra, and urge him to the performance of glorious exploits,
3 Faithful art thou, these thou defiest, Indra; thou art the Ribhus’ Lord, heroic, victor. Thou, by his side, for young and glorious Kutsa, with steed and car in battle slewest Sushna. 4 That, as a friend, thou furtheredst, O Indra, when, Thunderer, strong in act, thou crushedst Vritra : When, Hero, thou, great-souled, with easy conquest didst rend the Dasyus in their distant dwelling, 5 This doest thou, and art not harmed, O Indra, e’en in the anger of the strongest mortal. Lay thou the race-course open for our horses: as with a club, slay, Thunder-armed ! our foemen. 6 Hence men invoke thee, Indra, in the tumult of battle, in the light-bestowing conflict. This aid of thine, O Godlike One, was ever to be implored in deeds of might in combat. 7 Warring for Purukutsa thou, O Indra, Thunder-armed! brakest down the seven castles ; Easily, for Sudas, like grass didst rend them, and out of need, Kinz, broughtest gain to Piru. 8 O Indra, God who movest round about us, feed us with varied food plenteous as water— Food wherewithal, O Hero, thou bestowest vigour itself to flow to us for ever. 9 Prayers have been made by Gotamas, O Indra, addressed to thee, with laud for thy Bay Horses. Bring us in noble shape abundant riches. May he, enriched with prayer, come soon and early.
HYMN LXIV. Maruts.
Brine for the manly host, wise and majestical, O Nodhas, for the Maruts bring thou a pure gift.
I deck my songs as one deft-handed, wise in mind prepares the water that hath power in solemn rites.
3 The Ribhus’ Lord: Chief over the three semi-divine beings who by their good works raised themselves to immortality and godhead. See I. 20.
Kutsa: has been nfentioned before as protected by Indra. See 1.33. 14; 51. 4.
4 Dusyus; hostile demons, or perhaps savage tribes.
7 Purnkutse: a favourite of Indra and of the Asving. See I. 112.7; 174. 2; TV. 42. 8, note. Sudés (See I. 47. 6) and Pare are kings or chiefs of clans.
8 Who movest round aboué us: wdéréjman, circumambient, is an epithet applied to the Sun alsv, and to the chariot of the Asvins.
9 With laud for thy Bay Horses : this is clearly the sense of the words as they stand. Séyana explains ‘with reverence to thee connected with thy bay horses.’
eee oY
1 O Nodhas: the Rishi or seer of the hymn addresses this line to himself,
88°
Ee eee
THE HYMNS OF [BOOK T.
They spring to birth, the lofty Ones, the Bulls of Heaven, divine, the youths of Rudra, free from spot and stain ;
The purifiers, shining brightly even as suns, awful of form like giants, scattering rain-drops down.
Young Rudras, demon-slayers, never growing old, they have waxed, even as mountains, irresistible.
They make all beings tremble with their mighty strength, even the very strongest, both of carth and heaven.
With glittering ornaments they deck them forth for show ; for beauty on their breasts they bind their chains of gold.
The lances on their shoulders pound to pieces; they were born together, of themselves, the Men of Heaven.
Loud roarers, giving strength, devourers of the foe, they make the winds, they make the lightnings with their powers.
The restless shakers drain the udders of the sky, and ever wandering round fill the earth full with milk.
The bounteous Maruts with the fatness-dropping milk fill full the waters which avail in solemn rites.
They lead, as ’twere, the Strong Horse forth, that it may rain : they milk the thundering, the never-failing spring.
Mighty, with wondrous power and marvellously bright, selfstrong like mountains, ye glide swiftly on your way.
Like the wild elephants ye eat the forests up when ye assume your strength among the bright red flames.
Exceeding wise they roar like lions mightily, they, all-possessing, are beanteous as antelopes ;
Stirring the darkness with lances and spotted deer, combined as priests, with serpents’ fury through their might.
Heroes who march in companies, befriending man, with serpents’ ire through strength, ye greet the carth and heaven. Upon the seats, O Maruts, of your chariots, upon the cars
stands lightning visible as light.
2 The Bulls of Heaven : or of Dyu or Dyaus.
3 Young Rudras: the Maruts, or Storm-Gods, are the sons of Rudra.
Demon-slayers : slayers of the clouds that give no rain.
4 The lances, as well as their other bright ornaments, are the lightningflashes.
5 The udders of the sky ; thefull clouds. The milk, is the sweet fertilizing rain,
6 The Strong Horse: ia the rain cloud, which in the same line is called a spring or well.
8 Combined as priests; the music of wind and storm being regarded as the Maruts’ song of praise. But the meaning of the words thus rendered is not clear. Sdyana, Benfey, and Max Miiller give other interpretations,
10 Lords of all riches, dwelling in the home of wealth, endowed with mighty vigour, singers loud of voice, Heroes, of powers infinite, armed with strong men’s rings, the archers, they have laid the arrow on their arms. 11 They who with golden fellies make the rain increase drive forward the big clouds like wanderers on the way. Self-moving, brisk, unwearied, they o’erthrow the firm; the Maruts with bright lances make all things to reel.
12 The progeny of Rudra we invoke with prayer, the brisk, the bright, the worshipful, the active Ones.
To the strong band of Maruts cleave for happiness, the chasers of the sky, impetuous, vigorous. 13 Maruts, the man whom ye have guarded with your help, he verily in strength surpasseth all mankind. Spoil with his steeds he gaineth, treasure with his men; he winneth honourable strength and prospereth. 14 O Maruts, to the worshippers give glorious strength invincible in battle, brilliant, bringing wealth, Praiseworthy, known to all men. May we foster well, during a hundred winters, son and progeny. 15 Will ye then, O ye Maruts, grant us riches, durable, rich 1m men, defying onslaught,
A hundred, thousandfold, ever increasing? May he, enriched with prayer, come soon and early.
ad
10 Armed with strong men’s rings: the meaning of vrishakhddayah 1s uncertain ; but the bddi seems to have been a ring worn on the arm and foot. It may also have been used as a weapon, as the sharp-edged quoits are uged by the Sikhs. Vrishun as Professor Max Miiller observes, “ conveys the mean. ing of strong, though possibly with the implied idea of rain-producing, fertilizing.’
12 The worshipful: the meaning of vaninam is uncertain. Wilson, after Sayana, translates it by ‘water-shedding,’ vane being said to mean water. Ludwig suggests ‘dwelling in the woods,’ instead of ‘ fighting’ which he gives in his translation. ‘Worshipful’ is Professor Max Miller's suggestion, and I adopt it for the present.
15 Enriched with prayer : either, generally, invoked by many worshippers, or rich through the hymn just recited. This last hemistich is the usual refrain of the hymns ascribed to Nochas.
I have generally followed Professor Max Miiller in his translation of this hymn. See his Vedic Hymns, Part lL
HYMN LXY. Agni,
ONE-MINDED, wise, they tracked thee like a thief lurking in dark cave with a stolen cow ; Thee claiming worship, bearing it to Gods: there nigh to thee sate all the Holy Ones. 2 The Gods approached the ways of holy Law; there was a gathering vast as heayen itself. ; The waters feed with praise the growing Babe, born nobly in the womb, the seat of Law. 3 Like grateful food, like some wide dwelling-place, like a frnitbearing hill, a wholesome stream ; Like a steed urged to run in swift career, rushing like Sindhu, who may check his course ? 4 Kin asa brother to his sister floods, he eats the woods as a King eats the rich. ; When through the forest, urzed by wind, he spreads, verily Agni shears the hair of earth. D Like a swan sitting in the floods he pants ; wisest in mind mid inen he wakes at morn. A Sage like Soma, sprung from Law, he grew like some young creature, mighty, shining far.
HYMN LXVL Agni.
Like the Sun’s glance, like wealth of varied sort, like breath which is the life, like one’s own son,
Like a swift bird, a cow who yields her milk, pure and refulgent to the wood he speeds.
This and the eight following hymns are ascribed to the Rishi Pirisara, son of Sakti the son of Vasishtha. They are generally difficult, and not seldom unintelligible.
1 They tracked thee: the Gods followed Agni who had fled away, carrying with him the sacrilice as a thief carries off a cow. The durh cave is the depth of the waters in which Agni hid himself,
2 The seut of Law; the place of sacrifice, the law ordained for ever.
3 Sindhu: the Indus, or any great river.
4 43 w King euls the rich ; supports his state by levying contributions from the wealthy.
he hat of earth: grasa and shrubs, which forest-fres destroy.
5 He pants ; after his rapid flight to the waters in which he hid himself.
fe wakes at morn: at the time of the early morning sacrifice.
A Sage like Soma ; like the deified Soma. ‘As Soma creates or causes useful plants to Brow, so Agni creates, or extracts from them, their nutritive faculty.’—Wilson (from Sayana),
IYMN 67.] THE RIGVEDA. 91
2 He offers safety like a pleasant home, like ripened corn, the Conqueror of men. ‘Like a Seer lauding, famed among the folk; like a steed friendly he vouchsafes us power. 3 With flame insatiate, like eternal might; caring for each one like a darne at home ; : Bright when he shines forth, whitish mid the folk, like a car, gold-decked, thundering to the fight.
4 He strikes with terror like a dart shot forth, e’en like an archer’s arrow tipped with flame ; Master of present and of future life, the maidens’ lover and the matrons’ Lord.
5 To him lead all your ways: may we attain the kindled God as cows their home at eve. He drives the flames below as floods their swell: the rays rise up to the fair place of heaven.
HYMN LXVIL Agni.
Victortous in the wood, Friend among men, ever he claims obedience as a King. Gracious like peace, blessing like mental power, Priest was he, offering-bearer, full of thought. 2 He, bearing in his hand all manly might, crouched in the cavern, struck the Gods with fear. Men filled with understan ling find him there, when they have sung prayers formed within their heart. 3 He, like the Unborn, holds the broad earth up, and with effective utterance fixed the sky. O Agni, guard the spots which cattle love: thou, life of all, hastigone from lair to lair.
2 Like a steed; like a war-horse who helps to win spoil in battle,
4, The nutidens’ lover: the offering to Agni being an essential part of the marriage-service.
The matrons’ Lord: children being especially the gift of Agni, in whose worship the wife of the sacrificer bears an important part, I have not attempted to imitate the rhythm of the original, and have contented myself with preserving the same number of syllables in each line,
1 Victorious tn the wood; subduing the fuel and burning it to ashes.
2 one in the cuvern ; concealed in the dark depth of the waters. See I. 65. 1.
8 The Unborn: the Sun ; regarded as the Supreme Gad.
The spots which cattle love: as thou knowest by experience how pleasant it is to find a safe place of refuge, do not burn up the places where the cattle find refuge and food,
§2 THE HYMNS OF [BOOK I.
- Whoso hath known him dwelling in his lair, and hath approached the stream of holy Law,— They who release him, paying sacred rites,—truly to such doth he announce preat wealth. 5 He who grows mightily in herbs, within each fruitful mother 3 and each” babe she bears, Wise, life of all men, in the waters’ home,—for him have sages built as *twere a seat.
HYMN LXVIIL. Agni.
Comminenine, restless, he ascends the sky, unveiling nights and all that stands or moves, As he the sole God is preéminent in greatness among all these other Gods. 2 All men are joyful in thy power, O God, that living from the dry wood thou art born. All truly share thy Godhead while they keep, in their accustomed ways, eternal Law. 3 Strong is the thought of Law, the Law’s behest; all works have they performed ; he quickens all. Whoso will bring oblation, gifts to thee, to him, bethinking thee, vouchsafe thou wealth. ‘ 4 Seated as Priest with Manu’s progeny, of all these treasures he alone is Lord. Men yearn for children to prolong their line, and are not disappointed in their hope. 5 Eagerly they who hear his word fulfil his wish as sons obey their sire’s behest. He, rich in food, unbars his wealth like doors: he, the House- Friend, hath decked heaven’s vault with stars.
4 The stream of holy Law: or as Sayana explains, the supporter of the truth or of sacrifice, that is, Agni. They who release him: free him, by attrition, from the fire-sticks.
1 Commingling : Agni, devouring and fusing together with his flames and smoke the elements of the oblations which he bears to the Gods.
3 I can make nothing of the first hemistich. Wilson, after SAyana, paraphrases: ‘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 sustenance; (and to him) have all (devout persons) performed (the customary) rites.’ Fs
4 Manu's progeny ; all Aryan men.
Men yearn for children: men have children at their desire, as the reward. of their faithful worship of Agni.
He, the House-Friend; he, Agni, whois the friend and guardian of every house in his character of the household fire, as the Sun, the Creator, the Supreme God, made the heaven and adorned it with stars,
HYMN LXIX. Agni.
Bricut, splendid, like Dawn’s lover, he hath filled the two joined worlds as with the light of heaven.
When born, with might thou hast encompassed them: Father of Gods, and yet their Son wast thou.
2 Agni, the Sage, the humble, who discerns like the cow’s udder, the sweet taste of food, Like a bliss-giver to be drawn to men, sits gracious in the middle of the house. 3 Born in the dwelling like a lovely son, pleased, like a strong steed, he bears on the folk. What time the men and I, with heroes, call, may Agni then gain all through Godlike power. 4. None breaks these holy laws of thine when thou hast granted audience to these chieftains here. This is thy boast, thou smotest with thy peers, and joined with heroes dravest off disgrace. 5 Like the Dawn’s lover, spreading light, well-known as hued like morn, may he remember me. ~ They, bearing of themselves, unbar the doors: they all ascend to the fair place of heaven.
HYMN LXX. Agni, May we, the pious, win much food by prayer, may Agni with fair light pervade each act,— He the observer of the heavenly laws of Gods, and of the race of mortal man.
ee ee NES oe
4 Like Dawn's lover: both the Sun and Agni are called the lovers of Ushas or Dawn. Agni is so called from his making his appearance as sacrificial fire at the earliest break of day.
The two joined worlds; earth and heaven coupled into a single dual conception.
2 Like the cow’s udder; Agni discerns and selects the sweet savours of oblations in the same manner as the udder of a cow selects and assimilates the sweet juices of grass and herbs for the production of milk.
3 The meaning of the second hemistich is not clear. Wilson, after Sdyana, renders it: ‘ Whatever (divine) beings 1 may, along with other men, invoke (to the ceremony) thou, Agni, assumest all (their) celestial natures.’
5 They, beariny of themselves: either, his rays bearing up the oblation of their own accord, or the steeds who freely draw the chariot of Dawn,
ayers
1 Pervade each act : be present and regulate all our acts of worship ; or the meaning may be ‘ attain each gift,’ receive every oblation that we offer,
2 He who is germ of waters, germ of woods, germ of all things that move not and that move,— To him even in the rock and in the house: Immortal One, he cares for all mankind. 8 Agni is Lord of riches for the man who serves him readily with sacred songs. ‘Protevt these beings thou with careful thought, knowing the races both of Gods and men. 4 Whom many dawns and nights, unlike, make strong, whom, born in Law, all things that move and stand,— He hath been won, Herald who sits in light, making effectual all our holy works. 5 Thou settest value on our cows and woods: all shall bring tribute to us, to the light. Men have served thee in many and sundry spots, parting, ag *twere, an aged father’s wealth, 6 Like a brave archer, like one skilled and bold, a fierce avenger, so he shines in fight,
, HXMN LXXI. Agni,
Lovine the loving One, as wives their husband, the sisters of one home have urged him forward, Bright-coloured, even as the cows love morning, dark, breaking forth to view, and redly beaming. 2 Our sires with lauds burst e’en the firm-set fortress, yea, the Angirases, with roar, the mountain. They made for us a way to reach high heaven, they found us day, light, day’s sign, beams of morning 3 They stablished order, made his service fruitful; then parting them among the longing faithful, Not thirsting after aught, they come, most active, while with sweet food the race of Gods they strengthen.
2 To him even in the rock; I can make nothing out of this, Wilson, after Séyana, paraphrases: ‘(They offer oblations) on the mountain, or in the mansion, to that Agni ;’ but this cannot be the meaning. Ludwig suggests an alteration of the text, so that the meaning would be, ‘even within the atone is his dwelling,’
5 ‘Agni, confer excellence upon our valued cattle ; and ‘j Ge paoepistie tabute Wil, eae
1 The loving One,: Agni. The sisters of one home: the fin
‘ OVENE ) : gers that serve him by kindling the fire, etc. Zhe cows; the cl igr pene rea ; clouds brightened by tlie
2 The priestly Angirases, the earliest institutors of religious worshi by prayer and praise th in-li é hrc hears by ee praise the mountain-like cloud, that held the rain imprisoned,
3 Live service; the worship of Agni,
oi
AYMN 71] THE RIGVEDA, 9%
4 Since MAtarisvan, far-diffused, hath stirred him, and he in every house grown bright and noble, He, Bhrigu-like, hath gone as his companion, as on commission to a greater Sovyrai. 5 When man poured juice to Heaven, the mighty Father, he knew aud freed himself from close embracement The archer boldly shot at him his arrow, and the God threw his splendowr on his Daughter. 6 Whoso hath flames for thee within his dwelling, or brings the worship which thou lovest daily, Do thou of double might increase his gubsthnios: may he whour thou incitest meet with riches. 7 All sacrificial viands wait on Agni as the Seven mighty Rivers scek the ocean. Not by our brethren was our food discovered: find with the Gods care for us, thou who knuwest. 8 When light hath filled the Lord of men for increase, straight from the heaven descends the limpid moisture. Agni hath brought to light an filled with spirit the youthful host blatheless and well providing. . 9 He who like thought goes swiftly on his Journey, the Sun, alone is ever Lord of riches. The Kinzs with fair hans, Varuna and Mitra, protect the precious nectar in our cattle. 10 O Agni, break not our ancestral friendship, Sage as thou art, endowed with deepest knowledge. Old age, like gathering cloud, impairs the body: before that evil be come nigh protect me.
4 Métarisvan; the divine or semi-divine being who brought Agni to Bhrigu.
5 This verseis very obscure. The nteaning of the first hemistich seems to be that when oblations were offered to Dyaus or Heaven Agni shone forth freed from encompassing night. Who the archer is, whether Matariavan or Agni, is uncertain, nor is it clearat whom the arrow was shot. The God may be Dyaus, and his Duughter may be Ushas or Dawn,
7 The Seven mighty Rivers: see I, 82, 12,
Not by our brethren : we do not look to our kinsmen for food, but depend upon Agni and the other Gods.
8 The Lord of men: according to Sayama, the sacrificer, Perhaps Indra is meant, who comes attended by the youthful host of Maruta.
96 THE HYMNS OF [BOOK If,
HYMN LXXII. Agni,
Tsover holding many gifts for men, he humbleth the higher powers of each wise ordainer.
Agni is now the treasure-lord of treasures, for ever granting all immortal bounties.
2 The Gods fofallible all searching found not him, the dear Babe who still is round about us. Worn weary, following his track, devoted, they reached the lovely highest home of Agni.
3 Because with holy oil the pure Ones, Agni, served thee the very pure three autumn seasons,
Therefore they won them holy names for worship, and nobly born they dignified their bodies.
4 Making them known to spacious earth and heaven, the holy Ones revealed the powers of Rudra. The mortal band, discerning in the distance, found Agni standing in the loftiest station. 5 Nigh they approached, one-minded, with their spouses, kneeling to him adorable paid worship. Friend tinding in his own friend’s eye protection, they made their own the bodies which they chastened. ”
x
~~
1 Wilson, after Styana, translates: ‘Agni.....appropriates the prayers addressed to the eternal creator.’ The meaning appears to be that although Agni bestows many good gifts on men, his flames are at times terribly destructive.
2 The flight of Agni and his pursuit by the Gods have been mentioned before (I. 65. 1). The idea here is, as Ludwig observes, that the Gods did not really find Agni—visible thou he be in his earthly form—until they attained to the true philosophical knowledge of the Deity as he is.
3 The pure Ones: ‘The text has only sichayah, the pure: the Scholiast. supplies MZarués, for whom, it is said, seven platters are placed at the Agnichayana ceremony : and they are severally invoked by the appellations Idrig, Anyddrig, Tadris, Pratidris, Mitah, Sammitah, and others. In consequence of this participation, with Agni, of sacrificial offerings, they exchanged their perishable, for immertal, bodies, and obtained heaven. The Maruts are, therefore, like the Ttibhus, deified mortals.’ Wilson.
Three autumn seasons ; during three years. Ludwig observes that the period of three years in connexion with religious vows or ceremonies is mentioned elsewhere also.
4 The powers of Rudra: Rudra here is a name of Agni.
The mortal band : the Maruts, so called as not having been originally immortal
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6 The thrice-seven mystic things: the secret or mysterious rites by which heaven is to be obtained; offerings of various kinds, food, clarified butter,
Soon as the holy beings had discovered the thrice-seven mystic things contained within thee,
With. these, one-minded, they preserve the Amrit: guard thou the life of all their plants and cattle.
Thou, Agni, knower of men’s works, hast sent us good food in constant course for our subsistence : °
Thou deeply skilled in paths of Gods becamest an envoy never wearied, offering-bearer.
Knowing the Law, the seven strong floods from heaven, full of good thought, discerned the doors of riches.
Sarama found the cattle’s firm-built prison, whereby the race of man is still supported.
They who approached all noble operations making a path that leads to life immortal,
To be the Bird’s support, the spacious mother, Aditi, and her great Sons stood in power.
When Gods immortal made both eyes of heaven, they gave to him the gift of beauteous glory.
Now they flow forth like rivers set in motion: they knew the Red Steeds coming down, O Agni.
HYMN LXXIIU. Agni.
He who gives food, like patrimonial riches, and guides aright like some wise man’s instruction,
Loved like a guest who lies in pleasant lodging,—may he, as Priest, prosper his servant’s dwelling.
He who like Savitar the God, true-minded, protecteth with his power all acts of vigour,
Truthful, like splendour, glorified by many, like breath joy-giving,—all must strive to win him.
He who on earth dwells like a king surrounded by faithful friends, like a God all-sustaining,
Like heroes who preside, who sit in safety: like as a blameless dame dear to her husband.
a
Soma juice ete., arranged in three classes of seven. All these offerings require
fire, and so are contained in Agni.
They preserve the Amrié: the nectar or drink of the Gods; by the performance of these sacrifices they secure the fall of rain in due season.
8 Saramd found the cuttle’s firm-built prison : see I, 62. 3. 9 'o be the Bird's support: the Bird isthe Sun. Adité is infinite Nature,
and her great Sons are the Acityas.
10 Both eyes of heaven; the Sun and Moon, The Red Stoeds ; the Sun’s rays.
OP
4 Thee, such, in settlements secure, O Agni, our men serve ever kindled in each dwelling. On him have they laid sulendour in abundance: dear to all men, bearer be he of riches. 5 May thy rich worshippers win food, O Agni, and princes gain long life who bring oblation. May we get booty from our foe in_battle, presenting to the Gods their shave for glory. 6 The cows of holy law, sent us by Heaven, have swelled with laden udders, loudly lowing ; Noliciting his favour, from a distance the rivers to the rock have flowed tozether. Agni, with thee, soliciting thy favour, the holy Ones have gained glory in heaven. They made the Night and Dawn of different colours, and set the black and purple hues tozcther. 8 May we and those who worship be the mortals whom thou, O Agni, leadest on to riches. Thou hast filled earth and heaven and air’s mid-region, and followest the whole world like a shadow. 9 Aided by theo, O Agni, may we conquer steeds with steeds, men with men, heroes with heroes, Lords of the wealth transinitted by our fathers: and may our princes live a hundred winters. 10 May these our hymns of praise, Agni, Ordainer, be pleasant to thee in thy heart and spirit. May we have power to hold thy steeds of riches, laying on thee the God-sent gift of glory.
~T
6 The cows of holy law: the cows whose milk is used in the various sacrifices offered in accordance with the eternal ordinance.
The rivers: the water used in sacrifice which flows or is brought to the rock or stone with which the Soma juice is expressed.
7 Through Agni’s favour the holy Ones, the immortal Gods, receive the oblations which strengthen them for the performance of the great deeds which bring them glory.
8 Like a shudow: averting distress, as the shade of agreat rock or tree wards off the oppressive heat of the sun.
9 Muy aur princes: may the wealthy men who institute our sacrifices live to the greatest age usually allotted to man.
10 To hold thy steeds of riches: to retain by us thy horses which bring wealth, that is, continue to receive and keep the riches which thou sendest.
4IYMN 75.] THE RIGVEDA. 99
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et mT ree tre
HYMN LXXIV. ia
As forth to sacrifice we go, a hymn to Agni let us say,
Who hears us even when afar ;
Who, from of old, in carnage, when the people gathered, hath preserved é
His household for the worshipper.
And let men say, Agni is born, e’en he who slayeth Vritra, he
Who winneth wealth in every fight. : ;
Wim in whose house an envoy thou lovest to taste his offered cifts,
And strengthenest his sacrifice,
Him, Angiras, thou Son of Strength, all men eall happy in his God,
His offerings, and his sacred grass.
Witherward shalt thou bring these Gods to our Jaudation and to taste
These offered gifts, fair-shining One.
When, Agni, on thine embassage thou goest nota sound is
heard of steed or straining of thy car. Aided by thee uninjured, strong, one after other, goes he forth : Agni, the offerer forward steps. And splendid strength, heroic, high, Agni, thou grantest from the Gods, Thou God, to him who offers gifts.
HYMN LXXV. Agni.
Accert our Joudest-sounding hymn, food most delightful to the Gods,
Pouring our offerings in thy mouth.
Now, Agni, will we say to thee, O wisest and best Angriras,
Our precious, much-availing prayer.
Who, Agni, is thy kin, of men? who is thy worthy worshipper
On whom dependent ? who art thou ?
one kinsman, Agni, of mankind, their well-beloved Friend art thou
A Fricnd whom friends may supplicate.
Bring to us Mitra, Varuga, bring the Gods to mighty sacrifice.
Bring them, O Agni, to thine home.
mere ~
This Hymn and the nineteen following are ascribed to the Lishi Gotama, son of Rahigana. ;
3 Who slayeth Pritra : Agni may here be identified with Indra.
5 Angiras: a name of Agni. See L. 1, 6.
ae
HYMN LXXVI. es
How may the mind draw nigh to please thee, Agni? What hymn of praise shall bring us greatest blessing ? Or who hath gained thy power by sacrifices? or with what mind shalé we bring thee oblations ? 2 Come hither, Agni; sit thee down as Hotar; be thon who never wast deceived our leader. May Heaven and Earth, the all-pervading, love thee: worship the Gods to win for us their favour. 3 Burn thou up all the Rakshasas, O Agni; ward thou off curses from our sacrifices. Bring hither with his Bays the Lord of Soma: here is glad welcome for the Bounteous Giver. 4 Thou Priest with lip and voice that bring us children hast been invoked. Here with the Gods be seated. Thine is the task of Cleanser and Presenter: waken us, Wealthbestower and Producer. 5 As with oblations of the priestly Manus thou worshippedst the Gods, a Sage with sages, So now, O truthfallest Invoker, Agni, worship this day with joy-bestowing ladle.
HYMN LXXvil. Agni,
How shall we pay oblation unto Agni? What hymn, God-loved, is said to him refulgent ?
Who, deathless, true to Law, mid men a herald, bringeth the Gods as best of sacrificers ?
® Bring him with reverence hither, most propitious in sacrifices,
true to Law, the herald ;
For Agni, when he seeks the Gods for mortals, knows them full well and worships them in spirit.
8 The Lord of Soma: Indra.
4 Agni, the priest or bearer of oblations, has been invoked with a hymn which will bring the blessing of children.
The Cleanser (Potar) and the Presenter or Invoker (Hotar) are two of the
kixteen officiating priests. § Manus: another form of the word Manu, Man, the great forefather of
wen, With joy-bestowing ladle: with the sacrificial ladle used in pouring the holy
wil oy clarified butter into the fire, an offering especially pleasing to the Gods,
%
3 For he is mental power, a man, and perfect ; he is the bringer, friend-like, of the wondrous. The pious Aryan tribes at sacrifices address them first to him who doeth marvels,
4 May Agni, foe-destroyer, manliest Hero, accept with love our hymns and our devotion. e So may the liberal lords whose strength is strongest, urged by their riches, stir our thoughts with vigour. 5 Thus Agni Jatavedas, true to Order, hath by the priestly Gotamas been lauded. May hé augment in them splendour and vigour: observant, as he lists, he gathers increase.
HYMN LXXVIII. Agni.
O JAravupas, keen and swift, we Gotamas with sacred song exalt thee for thy glories’ sake.
2 Thee, as thou art, desiring wealth Gotama worships with his song : We laud thee for thy glories’ sake. 3 As such, like Angiras we call on thee best winner of the spoil : We laud the for thy glories’ sake.
4 Thee, best of Vritra-slayers, thee who shakest off our Dasyu foes ; We laud thee for thy glories’ sake. 5 A pleasant song to Agni we, sons of Rahigaua, have sung: We laud thee for thy glories’ sake.
HYMN LXXIX. Agni. Hx in mid-air’s expanse hath golden tresses; a raging serpent, like the rushing tempest : Purely refulgent, knowing well the morning; like honourable dames, true, active workers.
3 The wondrous: extraordinary wealth.
4 Liberal lords: wealthy patrons whose gifts will encourage and strengthen the devotivns of the priests :
8 Like Angiras: after the manner of Angiras, one of the earliest per-
formers of sacrifice. 4 Best of Vritra-shayers: here again Agni is identified with Indra.
1 Agni is here spoken of in his three forms, the golden-haired Sun, the serpentine lightning, and the household fire for religious purposes and ordinary ‘use, He is said to know the morning as being re-kindled for sacrifice at daybreak, and is compared to an active matron op account of his employment fo domestic purposes,
102 {HER HYMNS OF [BOOR fF
2 Thy well-winged flashes strengthen in their manner, when the black Bull hath bellowed round about us.
With drops that bless and seem to smile he cometh: the waters fall, the clouds utter their thunder. 3 When he comes streaming with the milk of worship, conducting by directest paths of Order, Aryaman, Mitra, Varuna, Parijman fill the hide full where lies the nether press-stone. 4 0 Agni, thou who art the Lord of wealth in kine, thou Sou of Strength, Vouchsafe to us, O Jitavedas, high renown. He, Agni, kindled, good and wise, must be exalted in our song : Shine, thou of many forms, shine radiantly on us. 6 0 Agni, shining of thyself by night and when the morning breaks, Burn, thou whose teeth are sharp, against the Rakshasas. 7 Adorable in all our rites, favour us, Agni, with thine aid, When the great hymn is chanted forth. 8 Bring to us ever-conquering wealth, wealth, Agni, worthy of our choice, In all our frays invincible. 9 Give us, O Agni, through thy grace wealth that supporteth all our life, Thy favour so that we may live. 10 O Gotama, desiring bliss present thy songs composed with Gare To Agni of the pointed Hames. 11 May the man fall, O Agni, who near or afar assaileth us: Do thou mnerease and prosper us. 12 Keen and swift Agni, thousand-eyed, chaseth the Rakshasas afar : He singeth, herald meet for lauds. .
ies |
“
2 The bluck Bull huth bellowed: the dark rain-clouds have thundered.
3 When he comes to the Gods with the mith of worship, the rich sacrificial offering, the Gods send copious rain. Purijman, the Wanderer, the circuniambient, is in this place the stormy Wind. The nether press-stone (which rests upon an ox-hide) is here the earth, the heaven being the upperstone. Wilson, following Sdyaua, translates v ‘picrce through the (investing) membrane into
~ the womb of the cloud,’ )
HYMN LXXxX. Indra.
Tuus in the Soma, in wild joy the Brahman hath exalted thee:
Thou, mightiest, thunder-armed, hast driven by force the Dragon from the earth, lauding thine own imperial sway. The mighty flowing Soma-draught, brought by the Hawk, hath
gladdened thee, That-in thy strength, O Thunderer, thou hast struck down Vritra from the floods, lauding thine own imperial sway. 3 Go forward, meet the foe, be bold; thy bolt of thunder is not checked. Manliness, Indra, is thy might: slay Vritra, make the waters thine, lauding thine own imperial sway.
4 Thou smotest Vritra from the earth, smotest him, Indra, from the sky. Let these life-fostering waters flow attended by the Marut host, lauding thine own imperial sway. 5 The wrathful Indra with his bolt of thunder rushing on the foe, Smote fierce on trembling Vritra’s back, and loosed the waters . free to run, lauding his own imperial sway. 6 With hundred-jointed thunderbolt Indra hath struck him on the back, And, while rejoicing in the juice, seeketh prosperity for friends, lauding his own imperial sway. 7 Indra, unconquered might is thine, Thunderer, Caster of the Stone ; For thou with thy surpassing power smotest to death the guileful beast, lauding thine own imperial sway. 8 Far over ninety spacious floods thy thuncerbolts were cast abroad : Great, Indra, is thy hero might, and strength is seated in thine arms, lauding thine own imperial sway. 9 Laud hima thousand all at once, shout twenty forth the hymn of praise. Hundreds have sung aloud to him, to Indra hath the prayer been raised, landing his own imperial sway.
LS)
1 The Drayou: the great serpent Ahi, one of the demons of drought. 2 Brought by the Huwk : the Soma is said to have been brought from heaven by a hawk or falcon. Cf I. 938 6.
7 The guilef ul best ) the demon Vritra. 8 Ninety spucious floods: the many waters obstructed by Vritra.
aie t
10 Indra hath smitten down the power of Vritra,—might with stronger might. Lhis was his manly exploit, he slew Vritra and let loose the floods, lauding his own imperial sway. 11 Yea, even this great Pair of Worlds trembled in terror at thy wrath, ° When, Indra, Thtnderer, Marut-girt, thou slewest Vritra in thy strength, lauding thine own imperial sway. 12 But Vritra scared not Indra with his shaking or his thunder roar. On him that iron thunderbolt fell fiercely with its thousand points, landing his own imperial sway. 13 When with the thunder thou didst make thy dart and Vritra meet In war, Thy might, O Indra, fain to slay the Dragon, was set firm in heaven, lauding thine own imperial sway. 14 When at thy shout, O Thunder-armed, each thing both fixed and moving shook, E’en Tvashtar trembled at thy wrath and quaked with fear because of thee, lauding thine own imperial sway. 15 There is not, in our knowledge, one who passeth Indra in his strength : | In him the Deities have stored manliness, insight, power and might, landing his own imperial sway.
- 16 Still as of old, whatever rite Atharvan, Manus sire of all, Dadhyach performed, their prayer and praise united im that Indra meet, lauding his own imperial sway.
HYMN LXXXI Indra.
Tre men have lifted Indra up, the Vritra-slayer, to Joy and strenvth.:
Him, verily, we invocate in battles whether great or Pere : be he our aid in deeds of might.
2 Thou, Hero, art a warrior, thou art giver of abundant spoil. Strengthening e’en the feeble, thou aidest the sacrificer, thou givest the offerer ample wealth.
16 Atharvan is the priest who first obtained fire and offered Soma and prayers to the Gods. Dadhyach is hig son. Manus or Manu is the progenitor of mankind.
The refrain, ‘ lauding his own imperial sway,’ isnot always in syntactical con- Hexion with the verse of which it forms the conclusion,
erent
1 The men; the ministering priests who exalt and strengthen with oblations,
When war and battles are on foot, booty is laid before the bold. Yoke thou thy wildly-rushing Bays. Whom wilt thou slay and whom enrich! Do thou, O Indra, make us rich.
Mighty through wisdom, as he lists, terrible, he hath waxed in strength.
Lord of Bay Steeds, strong-jawed, sublime, he ih joined hands for glory’s sake hath grasped his iron thunderbolt.
He filled the earthly atmosphere and pressed against the lights in heaven.
None like thee ever hath been born, none, Indra, will be born like thee. Thou hast waxed mighty over all.
May he who to the offerer gives the foeman’s man-sustaining food,
May Indra lend his aid tous. Deal forth—abundant is thy wealth—that in thy bounty I may share.
He, a eLEO oes at each time of rapture gives us herds of kine. .
Gather in both thy hands for us treasures of many hundred sorts. Sharpen thou us, and bring us wealth.
Refresh thee, Hero, with the juice outpoured for bounty and for strength.
We know thee Lord of ample store, to thee have sent our hearts’ desires: be therefore our Protector thou.
These people, Indra, keep for thee all that is worthy of thy choice.
Discover thou, as Lord, the wealth of men who offer up no gifts: bring thou to us this wealth of theirs.
HYMN LXXXII. Indra.
GRACIOUSLY listen to our songs, Maghavan, be not negligent. As thou hast made us full of joy and lettest us solicit thee, now, Indra, yoke thy two Bay Stceds.
Well have they caten and rejoiced ; the friends have risen and passed away. The sages luminous in themselves have praised thee with their latest hymn. Now, Indra, yoke thy two Bay Steeds. Maghavan, we will reverence thee who art so fair to look upon. Thus praised, according to our wish come now with richly laden car. Now, Indra, yoke thy two Bay Steeds.
9 The people: thy worshippers here.
veneer!
é Maghavan: Indra, the rich and liberal.
2 Well have they eaten : they, meaning the worshippers.
- He will in very truth ascend the powerful car that finds the kine, Who thinks upon the well-filled bowl, the Tawny Coursers’ harnesser. Now, Indra, yoke thy two Bay Steeds. 5 Let, Lord of Hundred Powers, thy Steeds be harnessed on the right and. left. Therewith in rapture of the juice, draw near to thy belovéd Spouse. Now, Indra, yoke thy two Bay Steeds. 6 With holy prayer I yoke thy long-maned pair of Bays: come hitherward ; thou holdest them in both thy hands. The stirring draughts of juice outpoured have made thee glad : thou, Thunderer, hast rejoiced with Pishan. and thy Spouse.
HYMN LXXXIII. Indra.
Inpra, the mortal man well guarded by thine aid goes foremost in the wealth of horses and of kine.
With amplest wealth thou fillest him, as round about the waters clearly seen afar till Sindhu full.
2 The heavenly Waters come not nigh the priestly bowl: they but look down and see how far mid-air is spread : The Deities conduct the pious man to them: like suitors they delight in him who loveth prayer. 3 Praiseworthy blessing hast thou laid upon the pair who with uplifted ladle serve thee, man and wife. Unchecked he dwells and prospers in thy law: thy power brings blessing to the sacrificer pouring gifts. 4 First the Angirases won themselves vital power, whose fires were kindled through good deeds and sacrifice. The men together found the Pani’s hoarded wealth, the cattle, and the wealth in horses and in kine. 5 Atharvan first by sacrifices laid the paths; then, guardian of « the Law, sprang up the loving Sun. Usani, Kavya straightway hither drove the kine. Let us with offerings honour Yamoa’s deathless birth.
5 Zhy Spouse; Indrdrt. See I. 22, 12.
3 Alan and wife: the text has only mithun#,a couple. The word apparently means here the offerer of the sacrifice and his wife, who took part in the ceremony, Sdyana explains it as the grain and the butter of oblation.
4 The Pani: ia the illiberal demon who withholds the rain.
5 The puths; for the rising Sun to travel. Usund Kdryais the name of a celebrated ancient Rishi. See 1.51.10. The meaning of the latter half of the second verse is obscure. Ludwig renders it ‘Seek we to win by sacrifice the immortality which has sprung from Yama.’ Yama seems here to represent the rising Sun. See Ehni, Der Mythus des Yama, p. 62,
HYMN 84.] THE RIGVEDA,” 107
bo
ct
When sacred grass is trimmed to aid the auspicious work, or the hymn makes its voice of praise sound to the sky.
Where the stone rings as ’twere a singer skilled in laud,—Indra in truth delights when these come near to him,
HYMN LXXXTV. 7 Indra.
Taz Soma hath been pressed for thee, O Indra; mightiest, bold One, come.
May Indra-vigour fill thee full, as the Sun fills mid-air with rays.
His pair of Tawny Coursers bring Indra of unresisted might
Hither to Rishis’ songs of praise and sacrifice performed by men.
Slayer of Vritra, mount thy car; thy Bay Steeds have been yoked by prayer.
May, with its voice, the pressing-stone draw thine attention hitherward.
This poured libation, Indra, drink, immortal, gladdening, excellent.
Streams of the bright have flowed to thee here at the seat of holy Law.
Sing glory now to Indra, say to him your solemn eulogies.
The drops poured forth have made him glad: pay reverence to his might supreme.
When, Indra, thou dost yoke thy Steeds, there is no better charioteer :
None hath surpassed thee in thy might, none with good steeds o’ertaken thee.
He who alone bestoweth wealth on mortal man who offereth gifts,
The ruler of resistless power, is Indra, sure.
When will he trample, like a weed, the man who hath no gift for him ?
When, verily, will Indra hear our songs of amie
He who with Soma juice prepared amid the many honaurs thee,—
Verily Indra gains thereby tremendous might.
ae
4 Phe bright : Soma juice. Phe seat of haly Luw: the place where sacrifice, ordained by ritd, or elernal Law, is performed,
108 tHE HYMNS oF [BOO ft.
10 The juice of Soma thus diffused, sweet to the taste, the bright cows drink, Who for the sake of splendour close to mighty Indra’s side rejoice, good in their own supremacy. 11 Craving his touch the dappled kine mingle the Soma with their milk. The milch-kine dear to Indra send forth his death-dealing thunderbolt, good in their own supremacy.
12 With veneration, passing wise, honouring his victorious might, They follow close his many laws to win them due preéminence, good in thelr own supremacy.
13 With bones of Dadhyach for his arms, Indra, resistless in
attack, Struck nine-and-ninety Vritras dead.
14 He, searching for the horse’s head, removed among the moun-
tains, found At Saryanavin what he sought.
15 Then verily they recognized the essential form of Tvashtar’s
Bull, Here in the mansion of the Moon.
10 The bright cows: the pure and glossy milk which absorbs or drinks the Soma, juice with which it is mixed, and which is close to, or united with, Indra when offered to and accepted by him in libation.
11 Send forth: the cows, that is, their milk, exalt and strengthen Indra, and incite him to battle with the demons. ; f the refrain of this triad (verses 10, 11, 12) is not very clear. -- ' Styana, translates it: ‘abiding (in their stalls) expectant of his sovereignty.’
13 Dadhyach, or ino later form, Dadhicha, was a Rishi, son of Atharvan, he and his father being regarded as the first founders of sacrifice. He is clescribed as having the head ofa horse given tohim by the Asvins which was afterwards cut off by Indra. With his bones, or, as the legend says, the bones of this horse’s head, converted into a thunderbolt, Indra slew the Vritras or demons who withheld the rain. The Vedic legend, which was modified anc amplified in later times, appears to have been connected in its origin with that of Dadhikrds, often mentioned in the Veda and described as a kind of divine horse, probably a personification of the morning Sun in his rapid course. Dadhyach may be the old Moon whose bones, when he dies, become the stars with which Indra slays the fiends of darkness.
14 Mountains: the morning clouds. Suryandvdn: said to be a lake and district in Kurukshetra, near.the modern Delhi.
15 Tvushtar’s Bull; an obscure expression forthe Sun, The purport of the verse may be that when, after the rains, the bright moonlight nights came, men recognized the fact that the light was borrowed from the Sun, Wilson, following Siyana, translates the verse: ‘The (solar rays) found, on this accasion the light of T'washtri, verily, concealed in the mansion of the moving moon,’ See Hymns of the Atharva-veda, XX..41,
yk Perec Ly
16 Who yokes to-day unto the pole of Order the strong and passionate steers of checkless spirit, With shaft-armed mouths, heart-piercing, health-bestowing ? Long shall he live who richly pays their service.
17 Who fleeth forth ? who suffereth ? who feareth? Who knoweth Indra present, Indra near us? ; Who sendeth benediction on his offspring, his household, wealth and person, and the people?
18 Who with poured oil and offering honours Agni, with ladle worships at appointed seasons ? To whom do the Gods bring oblation quickly? What offerer, God-favoured, knows him throughly ?
19 Thou as a God, O Mightiest, verily blessest mortal man. O Maghavan, there is no comforter but thou: Indra, I speak my words to thee. ;
20 Let not thy bounteous gifts, let not thy saving help fail us, ‘ good Lord, at any time ; And measure out to us, thou lover of mankind, all riches hitherward from men.
HYMN LXXXY. Nicene
Tey who are glancing forth, like women, on their way, doers of mighty deeds, swift racers, Rudra’s Sons,
The Maruts have made heaven and earth increase and grow: in sacrifices they delight, the strong and wild.
2 Grown to their perfect strength greatness have they attained ; the Rudras have established their abode in heaven. Singing their song of praise and generating might, they have put glory on, the Sons whom Prigni bare.
16 The strong and passionate steers: the zealous and indefatigable priests, who are yoked to the chariot-pole of Order or employed in the performance of sacrifice ordained by eternal Law. The words of the priests are the arrows with which their mouths are armed.
17 The answer to these questions is, the priests, who-represent the feelings of the man who institutes the sacrifice.
18 The second line of this verse is rendered by Wilson, following Sdyana : ‘To whom do t’« 7 (°7"* 7" ing (the wealth) that has been called for ?’ This would be ° . 3 butAdéme (oblation) can hardly bear the . interpretation thus forced upon it. :
1 Rudva’s Sons; the Maruts, or Storm-Gods, are the sons of Rudra and of Prisni, the earth or the speckled cloud. % The Rudrus; the sons of Rudra.
»
110 ,; TNE UYMNS OF [BOOK I.
3 When, Children of the Cow, they shine in bright attire, and on their fair limbs lay their golden ornaments, They drive away cach adversary from their path, and, following their traces, fatness floweth down, 4 When, mighty Warriors, ye who glitter with your spears, o’erthrowing with your strength e’en what is ne’er o’erthrown, When, O ye Maruts, ye the host that send the rain, had havrnessed, to your cars the thought-fleet spotted deer.
5 When ye have harnessed to your cars the spotted deer, urging the thunderbolt, O Maruts, to the fray, Forth rush the torrents of the dark-red stormy cloud, and moisten, like a skin, the earth with water-floods.
6 Let your swift-gliding coursers bear you hitherward with their fleet pinions. Come ye forward with your arms. Sit on the grass; a wide scat hath been made for you: delight yourselves, O Maruts, in the pleasant food. Strong in their nitive strength to greatness have they grown, stepped to the firmament and made their dwelling wide. When Vishnu saved the Soma bringing wild delight, the Maruts sate like birds on their dear holy grass. 8 In sooth like heroes fain for fight they rush about, like combatants fame-secking have they striven in war. Before the Maruts every creature is afraid: the men are like to Kings, terrible to behold. 9 When Tvashtar deft of hand had turned the thunderbolt, golden, with thousand edges, fashioned skilfully, Indra received it to perform heroic deeds. Yritra he slew, and forced the flood of water forth. 10 They with their vigorous strength pushed the well up on high, and clove the cloud in twain though it was passing stroug. The Maruts, bounteous Givers, sending forth their voice, in the wild joy of Soma wrought their glorious deeds,
aN es oe ye at, 3 Children of the Cow: that is, of Prisni or the cloud under that type.
Futness foweth down: the clouds drop fainess ; the fertilizing rain descends
4 The glittering spears are the flashes of lightning. The chariot of the Maruts is said to be drawn by spotted deer or antelopes.
G Sit on the grasa: on the sacred grass trimmed and strewn for the Gods.
7 When Vishnu saved the Soma: Vishnu prepared the Soma and brought it te Indra, and the Maruts, Indra’s compauions, sat down with him to enjoy it.
8 The men: the Marnts. Aings: that is, warriors, 10 The well: here the cloud, as a reservoir of water.
HYMN &6.] THE RIGVEDA, rae)
11 They drave the cloud transverse directed hitherward, and pourel the fountain forth for thirsting Gotama. Shining with varied light they come to him with help: they with their might fulfilled the longing of the sage.
12 The shelters which ye have for him who lauds you, bestow them threefold on the man who offers. Eixten 1 the same boons unto us, ye Maruts. Give us, O Heroes, wealth with noble offspring.
HYMN LXXXVI. Maruts.
Tre best of guardians hath that man within whose dwellingplace ye dr rink, O Maruts, giants of the sky.
2 Honoured with sacrifice or with the worship of the Sagas hymns, O Maruts, listen to the call.
3 Yea, the strong man to whom ye have vouchsafed to give a saga, shall move
Into a stable rich in Kine.
4 Upon this hero’s sacred grass Soma is poured in daily rites:
Praise and delight are sung aloud.
Let the strong Maruts hear him, him surpassing all men: strengil be his
That reaches even to the Sun.
6 For, through the swift Gods’ loving help, in many an autumn, Maruts, we
Have offered up our sacrifice.
Fortunate shall that mortal be, O Maruts most adorable,
Whose offerings ye bear away.
8 O Heroes truly strong, ye know the toil of him who sings your praise, The heart’s-desire of him who loves.
9 Oye of true strength, make this thing manifest by your greatness: strike The demon with your thunderbolt.
10 Coneeal the horrid darkness, drive far from us each devouring fiend. Create the light for which we long.
Sorrento nn
11 Gotauma; the R ishi to oho the hyznn was revealed.
CAPER
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enemas Men 7 ee em akae ie te eee oe RR on nee ae hme EAP ree RE
8 Shall move into a stable vich in kine : shall become the wealthy possessor of many cows. *
8 Of him who loves; of the suppliant who loves and prays to you.
10 Devouring fiend; ‘Atrin, which stands for attr{n, is one of the many
HYMN LXXXVIL. Maruts.
Loup Singers, never humbled, active, full of strength, immovable, impetuous, manliest, best-beloved,
They have displayed themselves with glittering ornaments, a few in number only, like the heavens with stars.
2 When, Maruts, on the steeps ye pile the moving cloud, ye are like birds on whatsoever path it be. Clouds everywhere shed forth the rain upon your cars. Drop fatness, honey-hued, for him who sings your praise.
3 Earth at their racinys trembles as if weak and worn, when on their ways they yoke their cars for victory. They, sportive, loudly roaring, armed with glittering spears, shakers of all, themselves admire their mightiness. 4, Self-moving is that youthful band, with spotted steeds; thus it hath lordly sway, endued with power and might.
Truthful art thou, and blameless, searcher-out of sin: so thou, Strong Host, wilt be protector of this prayer.
5 We speak by our descent from our primeval Sire; our tongue, when we behold the Soma, stirs itself.
When, shouting, they had joined Indra in toil of fight, then only they obtained their sacrificial names.
6 Splendours they gained for glory, they who wear bright rings ; rays they obtained, and men to celebrate their praise. Armed with their swords, impetuous and fearing naught, they have possessed the Maruts’ own belovéd home,
names assigned to the powers of darkness and mischief. It is derived from atra, which means, tooth or jaw, and therefore meant originally an ogre with large teeth or jaws, a devourer.’—Max Miiller. See Vedic Hymns, Part I, (Sacred Books of the Hast, XXXII.) for a translation and full explanation of this and other Hymns to the Maruts.
1 A few in number only: ‘refers to the Maruts, who are represented ax gradually rising or just showing themselves, as yet only a few in number, like the first stars in the sky.’—Max Miiller.
5 The Soma juice inspires us, and we are guided by the tradition reveived from our ancestors.
The Maruts obtained divine honours only as a reward for assisting Indra in, his battle with the demon Vritra.
6 They have possessed the Maruts’ own beloved home: ‘have established themselves in what became afterwards known as their own abode, their own place among the gods invoked at the sacrifice.’— Max Miiller,
HYMN LXXXVIIL. Maruts.
Come hither, Maruts, on your lightning-laden cars, sounding with -sweet songs, armed with lances, winged with steeds. Fly unto us with noblest food, like birds, O ye of mighty power.
2 With their red-hued or, haply, tawny coursers which speed their chariots on, they come for glory. Brilliant like gold is he who holds the thunder. Earth have they smitten with the chariot’s felly.
3 For beauty ye have swords upon your bodies. As they stir woods so may they stir our spirits. For your sake, O ye Maruts very mighty and well-born, have they set the stone in motion.
4 The days went round you and came back, O yearners, baci, to this prayer and to this solemn worship. The Gotamas making their prayer with singing have pushed the well’s lid up to drink the water.
5 No hymn was ever known like this aforctime which Gotama sang forth for you, O Maruts,
What time upon your golden wheels he saw you, wild boars rushing about with tusks of iron.
6 To you this freshening draught of Soma rusheth, O Maruts, like the voice of one who prayeth. It rugSheth freely from our hands as these libations wont to flow.
HYMN LXXXIX. Visvedevas.
May powers auspicious come to us from eyery side, never deceived, unhindered, and victorious,
That the Gods ever may be with us for our gain, our guardians
' day by day unceasing in their care.
awe ee ee ae oe ein
oe
29 He who holds the thunder: the holder of the thunder or thunderbolt is Indra.
3 Have they set the stenein motion: men have pressed out the Soma juice and offered libations to you. z
' 4 And to this solemn worship; (vdrkdryfm cha devtm) ‘The most likely supposition is that varkaéryaé was the name given to sume famous hymn, some pean or song of triumph belonging to the Gotamas. The purport of ‘the ‘whole line then would be that many days have gone for the Maruts as well as for the famous hymn addressed to them, or, in other words, that the Gotamas have long been devoted to the Maruts ...The pushing up of the lid of ‘the well for to drink, means that they obtained rain from the cloud, which ig here, as before, represented as a covered well, —Max Miiller. ar
_ 6 This verse is very obscure, I follow M. M.'s translation which ‘is to a
great extent conjectural,’ i
).
3"
114 THE HYMNS OF [BOOK J.
2 May the auspicious favour of the Gods be ours, on us descend the bounty of the righteous Gods. The friendship of the Gods have we devoutly sought: so may the Gods extend our life that we may live. 3 We call them hither with a hymn of olden time, Bhaga, the friendlye Daksha, Mitra, Aditi, Aryaman, Varuna, Soma, the Asvins. May Sarasvati, auspicious, grant felicity. 4 May the Wind waft to us that pleasant medicine, may Earth our Mother give it, and our Father Heaven, And the joy-giving stones that press the Soma’s juice. Agvins, may ye, for whom our spirits long, hear this. 5 Him we invoke for aid who reigns supreme, the Lord of all that stands or moves, inspirer of the soul, That Pishan may promote the increase of our wealth, our keeper and our guard infallible for our good. 6 Illustrious far and wide, may Indra prosper us: may Pdshan prosper us, the Master of all wealth. May Tarkshya with uninjured fellies prosper us: Brihaspati vouchsafe to us prosperity. 7 The Maruts, Sons of Prisni, borne by spotted steeds, moving in glory, oft visiting holy rites, Sages whose tongue is Agni, brilliant as the Sua,—hither let all the Gods for our protection come. 8 Gods, may we with our ears listen to what is good, and with our eyes see what is good, ye Holy Ones. With limbs and bodies firm may we extolling you attain the term of life appointed by the Gods. 9 A hundred autumns stand before us, O ye Gods, within whdse space ye bring our bodies to decay ; Within whose space our sons become fathers in turn. Break ye not in the midst our course of fleeting life.
3 Bhaga, enumerated by Yiska among the deities of the highest sphere, is an Aditya regarded in the Veda as bestowing wealth and instituting or presiding over love and marriage. Dakshu is a creative power associated with Aditi, and therefore sometimes identified with Prajapati.
4 Our Father Heaven: pith Dyats = rarip Zebe, Supiter.
6 Tirkshyu: usually described asa divine horse, and probably a personifigation of the Sun. Brihuspati: Lord of Prayer,
7 Whose tongue is Agni: who receive oblations through Agni or fire.
9 A hundred autumns : regarded as the natural length of human life. Cf Isaiah, LXV. 20 ‘ There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old.’
FAIYHN 91.) THE RIGVEDA. 115
10 Aditi is the heaven, Aditi is mid-air, Aditi is the Mother and the Sire and Son. Aditi is all Gods, Aditi five-classed men, Aditi all that hath been born and shall be born.
HYMN XC, Visvedevas. May Varuna with guidance straight, and Mitra léad us, he who knows, And Aryaman in accord with Gods, 2 For they are dealers forth of wealth, and, not deluded, with their might Guard evermore the holy laws.
3 Shelter may they vouchsafe to us, Immortal Gods to mortal men, _ Chasing our enemies away.
4 May they mark out our paths to bliss, Indra, the Maruts, Pishan, and Bhaga, the Gods to be adored. 5 Yea, Pishan, Vishnu, ye who run your course, enrich our hymns with kine ; Bless us with all prosperity. 6 The winds waft sweets, the rivers pour sweets for the man who keeps the Law: So may the plants be sweet for us. 7? Sweet be the night and sweet the dawns, sweet the terrestrial atimosphere ; Sweet be our Father Heaven to us.
8 May the tall tree be full of sweets for us, and full of sweets the Sun: May our milch-kine be sweet for us. 9 Be Mitra gracious unto us, and Varuna and Aryaman: Indra, Brihaspati be kind, and Vishnu of the mighty stride. HYMN ACI. " Soma.
Trov, Soma, art pretminent for wisdom ; along the atraightest
_ path thou art our leader.
Our wise forefathers by thy guidance, Indu, dealt out amon the Gods their share of treasure.
pana nnT na ene anna TO Aditi. the Infinite, infinite. Nature.
9 Vishnu of the mighty stride : as the Sai, atriding over or traversing the three worlds. :
—-
1 Indu: another name of Soma, here identified with the Moon who teaches men the proper seasons ab which to worship the Manes or dvified Fathezs See I. 43. 8, note.
ey
ms THE HYMNS OF [BOOK I.
2 Thou by thine insight art most wise, O Soma, strong by thine energies and all-possessing ;
Mighty art thou by-all thy powers and greatness, by glories |
art thou glorious, guide of mortals. 3 Thine are King Varuna’s eternal statutes, lofty and deep, O
Soma, is thy glory. All-pure art thou like Mitra the beloved, adorable, like
Aryaman, OQ Soma, 4 With all thy glories on the earth, in heaven, on mountains, in the plants, ‘and in the waters,— With all of these, well-pleased and not in anger, accept, O royal Soma, our oblations, 5 Thou, Soma, art the Lord of heroes, King, yea, Vyitva-slayer thou ; Thou art auspicious energy. 8 And, Soma, let it be thy wish that we may live and may not die ; Praise-loving Let of plants art thou, 7 To him who keeps the law, both old and young, thou pivest happiness, | And energy that he may live. 8 Guard us, King Soma, on all sides from him who threatens US :
never let The friend of one like thee be harmed, 9 With those delightful aids which thou hast, Soma, for the worshipper,— Even with those protect thou us. 10 Accepting this our sacrifice and this our praise, O Soma, come, And be thou nigh to prosper us. 11 Well-skilled in speech we magnify thee, Soma, with, our sacred song's : Come thou to us, most gracious One. 12 Enricher, healer of disease, wealth-tinder, prospering our store, _ Be, Soma, a good Friend to us. 13 Soma, ee happy in our hoart, as milch-kine in the grassy
- meadg, As a young man in his own house. .14 0 er God, the mortal man who in thy friendship hath elignt, Him doth the mighty Sage befriend, .
gett me
8 Thiieare Ki ing Paruna’s eternal statutes: thy laws arethe same as Varuna’s, or Varuna’s laws have their origin in thee,
15 Save us from slanderous TOpTonOn keep us, O Soma, from distress : ‘ Be unto us a gracious Friend.
16 Soma, wax great. From every side may vigorous powers unite | in thee ; ; | Be in the gathering-place of strength.
17° Wax, O most gladdening Soma, great through all thy rays of ; light, and be A Friend of most illustrious fame to prosper us.
18 In thee be juicy nutriments united, and powers and mighty foe-subduing vigour, . Waxing to immortality, O Soma: win highest glories for thyself in heaven.
19 Such of thy glories as with ae ed oblations men honour, may they all invest our worship. Wealth-giver, furtherer with troops of. heroes, sparing the brave, come, Soma, to our houses.
20 To him who worships Soma. gives the. milch-cow, a aoe steed and a man of active knowledge,
Skilled in home duties, meet for holy synod, for council meet, a glory to his father.
21 Invincible in fight, saver in battles, guard of our camp, winner of light and water,
Born amid hymns, well-housed, exceeding famous, victor, in thee will we rejoice, O Soma.
22 These herbs, these milch-kine, and these running waters, all these, O Soma, thou hast generated.
The spacious firmament hast thou expanded, and with the light thou hast dispelled the darkness.
23 Dothou, God Soma, with thy Godlike spirit, victorious, win for us a share of riches. Let none prevent thee: thouart Lord of valour. Provide for both sides in the fray for booty.
a
14 The mighty Sage : Soma himself. 16 Be in the gathering-place of strength: be thou the central point and source of all power.
17 Through all thy rays of light : through all thy stalks, according to Ludwig
who takes Soma to be the plant, Wilson, following Séyana, translates : ‘Increase with all twining plants.’ 22 These milch-kine; the milk which is to be mixed with the Soma juice.
3!
D)
HYMN XCILI, Dawn.
Tuesy Dawns have raised their banner; in the eastern half of the mid-air they spread abroad their shining light. Like heroes who prepare their weapons for the war, onward they cowe bright red in hue, the Mother Cows. .2 Readily have the purple beams of light shot up; the Red Cows hive they harnessed, easy to be yoked. The Dawns have brought distinct perception as before: redhued, they have attained their fulgent brilliancy. 3 They sing their song like women active in their tasks, along their common path hither from far dway, “Bringing refreshment to tho liberal devotee, yea, all things to the worshipper who pours the juice, 4 She, like adancer, puts her broidered garments on: as a Gow yields her udder so she bares her breast, Creating light for all the world of life, the Dawn hath laid the darkness open as the cows their stall. : 5 We have beheld the brightness of her shining; it spreads and drives away the darksome monster. : Like tints that deck the Post at sacrifices, Heaven’s Daughter hath attained her wondrous splendour. .6 We have o’erpast the limit of this darkness; Dawn breaking forth again brings clear perception. | She like a flatterer smiles in light for glory, and fair of face hath wakened to rejoice us. 7 The Gotamas have praised Heaven’s radiant Daughter, the leader of the charm of pleasant voices. Dawn, thou conferrest on us strength with offspring and men, conspicuous with kine and horses.
1 These Dawns; ‘Wehave the term Ushasah, in the plural, intending, according to the Commentator, the divinities that preside over the morning : but, according to Yaska, the plural is used honorifically only, for the singular personification, — Wilson.
an Mother Cows: the Dawns, with their red clouds, who have just given birth to the day,
2 The Red Cows: the red clonds of morning,
8 Who pours the juice: pressea out and offers libations of Soma juice.
4 Hath luid the darkness open: the meaning, rather obscurely expressed with a harsh zeugma or ellipsis, is, Dawn, with her bright clouds, has opened and emerged from the darkness which surrounded her, in the same manner aa caws leave the dark pen or stable in which they have been shut up, aa soon as it is opened in the early morning.
5 Like tints that deck the Post: the sacrificial post or pillar, to which the victims were tied, was anointed by the priests.
a Pleasant voices ; of the newly-awakened birds, other animals, and human ings.
AYMN 92.) THE RIQGVEDA, 119
8 O thou who shinest forth in wondrous glory, urged onward by thy strength, auspicious Lady, Dawn, may [ gain that wealth, renowned and ample, in brave sons, troops of slaves, far-famed for horses.
9 Bending her looks on all the world, the Goddess shines, widely spreading with her bright eye westward. Waking to motion every living creature, she understands the voice of each adorer. 10 Ancient of days, again again born newly, decking her beauty with the seli-same raiment, The Goddess wastes away the life of mortals, like a skilled hunter cuttin birds in pieces. 11 She hath appeared discovering heaven’s borders: to the far distance she drives off her Sister. Diminishing the days of human creatures, the Lady shines with all her lover’s splendour. 12 The bright, the blessed One shines forth extending her rays like kine, as a flood rolls his waters. Never transgressing the divine commandments, she ia beheld visible with the sunbeams. 13 O Dawn enriched with ample wealth, bestow on us the wondrous gift Wherewith we may support children and children’s sons. 14 Thou radiant mover of sweet sounds, with wealth of horses and of kine ‘ Shine thon on us this day, O Dawn, auspiciously. 15 O Dawn enriched with holy rites, yoke to thy car thy purple steeds, And then bring thou unto us all felicities. 16 O Asvins wonderful in act, do ye unanimous direct Your chariot to our home wealthy in kine and gold.
17 Ye who brought down the hymn from heaven, a light that giveth light to man, Do ye, O Asvins, bring strength hither unto us.
10 Like « skilled hunter cutting birds in pieces: ‘S&yana takes sraghn? for a ‘ fowler’s wife’, and zijuh for ‘birds.’ Benfey takes vijuh for ‘dice,’ and ex-
plains the clause as denoting a cunning gambler who tampers with the dice by-
shaving them down. . The phrase rijuh iva @ min?ti occurs again in R. V,. II. 12. 5. where Sfyana takes vrijuh for udvejuhuh ‘a vexer.’ So uncertain are his explanations.’—J. Muir, 0. 8. Texts, V. 186,
11 Her sister: Night. Her lover: the Sun.
12 Never transgressing: always obedient to the eternal Law or divine order of the universe,
y?
ds
18 Hither may they who wake at dawn bring, to drink Soma, both the Gods, ; Health-givers, Wonder-Workers, borne on paths of gold.
HYMN XOIII. Agni-Soma..
“Aanr and Soma, mighty Pair, graciously hearken to my call, Accept in friendly wise my hymn, and prosper him who offers gifts, 2 The man who honours you to-day, Agii and Soma, with this hynui, Bestow on’him heroic strength, increase of kino, and noble steeds, : 8 The man who offers holy oil and burnt oblations unto you, Agni and Soma, shall enjoy great strongth, with offspring, all his life.
4 Agni and Soma, famed is that your prowess wherewith ye stole the kine, his food, from Pani. Ye caused the brood of Brisaya to perish ; ye found the light, the single light for many. :
5 Agni and Soma, joined in operation ye have set up the shining lights in heaven. From curse and from reproach, Agni and Soma, ye freed the rivers that were bound in fetters.
6 One of you Matarisvan brought from heaven, the Falcon rent the other from the mountain. Strengthened by holy prayer Agni and Soma have made us ample room for sacrificing.
re
18 They who wake at dawn : according to Siyana,"the horses of the Asvins. The expression tay apply, with at least equal propriety, to the priests who rise at day-break to perform the morning sacrifices.
1 Agni and Soma: or, O Agni-Soma, the two Gods forming a dual deity agnishoman. —
4 Ye stole the kine: recovered the cows (the rain-clouds: or rays of light) which the niggard demon had carried off and concealed. Brisuya; the name
,of a demon or savage enemy,
5 From curse and from reproach: according to Sdyana, ‘the rivers were defiled by the dead body of Vritra, which had fallen into them; their waters were, consequently, unfit to bear any part in sacred rites, until they were purified by Agni and Soma, that is, by oblations to fire and libations of Soma juice.’— Wilson.
' 6 Mdtarisvan, or, in the nominative case, MAtarisvi, brought Agni or fire from heaven, and the Falcon brought Soma from the mountain or cloud, that is, says Sayana, from Svarga on the top of Mount Meru,
HAIYMN 94.) THE RIGVEDA. 121
7 Taste, Agni, Soma, this prepared oblation; accept it, Mighty Ones, and let it please you. Vouchsafe us good protection and kind favour: grant to the sacrificer health and riches. 8 Whoso with oil and poured oblation honours, with God-devoted heart, Agni and Soma,— Protect his sacrifice, preserve him from distress, grant to the sacriiicer great felicity. | 9 Invoked together, mates in wealth, Agni-Soma, accopt our hymns : Together be among the Gods. 10 Agni and Soma, unto him who worships you with holy oil Shine forth an ample recompense. 11 Agni and Soma, be ye pleased with these oblations brought to you, : And come, together, nigh to us. 12 Agni and Soma, cherish well our horses, and let our cows be fat who yield oblations. Grant power to us and to our wealthy patrons, and cause our holy rites to be successful.
HYMN XCIV. Agni,
For Jatavedas worthy of our praise will we frame with our mind this eulogy as ’twere a car. For good, in his assembly, is this care of ours. Let ug not, in thy friendship, Agni, suffer harm. 2 The man for whom thou sacrificest prospereth, dwelleth without a foe, gaineth heroic might. He waxeth strong, distress never approacheth him. Let us not, in thy friendship, Agni, suffer harm. 3 May we have power to kindle thee. Fulfil our thoughts. In thee the Gods eat the presented offering. Bring hither the Adityas, for we long for them. Let us not in thy friendship, Agni, suffer harm.
19 Who yield oblations : who supply milk to be mixed with Soma juice.
Our wealthy patrons : the rich householders who institute the sacrifices.
This Hymn and the four following are attributed to the Rishi Kutsa, the son of Angiras.
1 Jdtuvedas: Agni. See I. 44. 1.
Ag ’iwere a car: as a carpenter constructs a car or wain.
In his assembly ; among those who have met together to worship him, The. meaning might also be: good, or auspicious, is his providence or loving care of us
8 Bring hither the Adityas : the Sons of Aditi; all the Gods, according to Sayana,
y)?
-( 9
122 THE HYMNS OF [BOOK J.
.4 We will bring fuel and prepare burnt offerings, reminding thee at each successive festival. - Fulfil our thought that so we may prolong our lives. Let us not in thy friendship, Agni, suffer harm. : 5 His ministers move forth, the guardians of the folk, protecting quadruped and biped with their rays. Mighty art thou, the wondrous herald of the Dawn. Let us not in thy friendship, Agni, suffer harm. 6 Thou art Presenter and the chief Invyoker, thou Director, Purifier, great High Priest by birth. Knowing all priestly work thou perfectest it, Sage. Let us not in thy friendship, Agni, suffer harm. 7 Lovely of form art thou, alike on every side ; though far, thou shinest brightly as if close at hand. O God, thou seést through even the dark of night. Let us not in thy friendship, Agni, suffer harm. 8 Gods, foremost be his car who pours libations out, and let our hymn prevail o’er evil-hearted men. Attend to this our speech and make it prosper well. Let us not in thy friendship, Agni, suffer harm. 9 Smite with thy weapons those of evil speech and thought, devouring demons, whether near or far away. Then to the singer give free way for sacrifice. Let us not in thy friendship, Agni, suffer harm. 10 When to thy chariot thou hadst yoked two red steeds and two ruddy steeds, wind-sped, thy roar was like a bull’s. Thou with smoke-bannered flame attackest forest trees. Let us not in thy friendship, Agni, suffer harm. 11 Then at thy roar the very birds are territied, when, cating up the grass, thy sparks fly forth abroad. Then is it easy for thee and thy car to pass. Let us not in thy friendship, Agni, suffer harm.
Teen ls UTATEEINIlenblcY
5 His ministers: his beams of light.
6 * Agni is here identified with the chief of the sixteen priests engaged at solemn sacrifices, He is Adhwuryu, usually called the reciter of the Yajush, —here defined, by the scholiast, as the presenter of the offerings: he is the Hotri, or invoking prieat : he is the Pragdstri, or the Mattr tvaruna, whos: duty it is to direct the other priests what te do, and when to periorm their funetions: he isthe potri, or priest so termed, and the famil y or hereditary purohita: or purohita may be the same as the Brahm? ofa ceremony,—being, to men, what Brihaspati is to the gods,'— Wilsvn,
12 He hath the power to soothe Mitra and Varuna: wonderful is the Maruts’ wrath when they descend. Be gracious: let their hearts be turned to us again. Let us not in thy friendship, Agni, suffer harm. 13 Thou art a God, thou art the wondrous Friend of Gods, the Vasu of the Vasus, fair in sacrifice. Under thine own most wide protection may we dwell. Let us not in thy friendship, Agni, suffer harm. 14 This is thy grace that, kindled in thine own abode, invoked with Soma thou soundest forth most benign. Thou givest wealth and treasure to the worshipper. Let us not in thy friendship, Agni, suffer harm. 15 To whom thou, Lord of goolly riches, grantest freedom from every sin with perfect wholeness, Whom with good strength thou quickenest, with children and wealth—.may we be they, Eternal Being. 16 Such, Agni, thou who knowest all good fortune, God, lengthen here the days of our existence.
This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN XCY. : Agni.
To fair goals travel Two unlike in semblance: each in succession nourishes an infant.
One bears a Godlike Babe of golden colour: bright and fairshining is he with the other.
12 He huth the power: Agni persuades Mitra and Varuna to send the rain and protects men from the fury vf the Storm: Gods.
13 The Vasu of the Vasus: best of the class of Gods called Vasus; or ‘the good among the good’
16 The second line of ‘this verse terminates the following hymns, with two exceptions, aa far as the hundred and first Sdkta, Mitra, Varuna, and Aditi have been before noticed. By Sindhw is to be uuderatood the divinity presiding over, or ideutified with, flowing water; and ib may mean either the sea or flowing streams collectively, or the river Indus, Prithivi and Div are the pracnified earth aud heaven. These are requested to honour, iets to preserve, ov: perpetuate, whatever blessing has been aiked for ; tat .....m imahant im) ; from Tae to venerate or Worship,’ — Wilson,
1 The Z'wo are Day and Night, and the infant that each suckles in turn ig Agni, as the Sun by day and Fire, or the Muon, by night,
He
128 THE HYMNS OF [BOOK Ff.
A That MAtarisvan rich in wealth and treasure, light-winner, finds a pathway for his offspring, ; Guard: of our folk, Fathar of earth and heaven. The Gods possessed the wealth-bestowing Agni. 5 Night and Dawn, changing each the other’s colour, meeting together suckle one same Infant: Golden between the heaven and earth he shineth. The Gods possessed the wealth-bestowing Agni.
6 Root of wealth, githering-place of treasures, banner of sacrifice, who grants the suppliant’s wishes: Preserving him as their own life immortal, the Gods possessed the wealth-bestowing Agni. 7 Now and of old the home of wealth, the mansion of what is born and what was born aforetime; Guard of what is and what will be hereafter,—the Gods possessed the wealth-bestowing Agni. 8 Maythe Wealth-Giver grant us conquering riches; may the Wealth-Giver grant us wealth with heroes. May the Wealth-Giver grant us food with offspring, and lenzth of days may the Wealth-Giver send us. 9 Fed with our fuel, purifying Agni, so blaze to us auspiciously for glory. . | This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN XCVII. Agni. Cuasine with light our sin away, O Agni, shine thou wealth
on us. May his light chase our sin away.
ote say
May his light chase our sin away.
3 Best praiser of all these be he; foremost, our chiefs who sacrifice. May his light chase our sin away.
4 Mdterigran : usually the name of the divine being who brought Ags from heaven (see I. 31. 8.), said by Sayana to mean in this place Agni himself.
5 One same Infuné: Agni (see I. 95, 1.) whom they nourish with the obla- - tion offered by men.
Golden; as the Sun.
3 May he, that is Kutsa, the Rishi of the hymn, be preéminent. among these who celebrate thy praises, and may the householders who have instituted this sacrifice be similarly distinguished.
4 So that thy worshippers and we, thine, Agni, in our sons may live.
May his light chase our sin away.
5 As ever-conquering Agni’s beams of splendour go to every side, May his light chase our sin away.
6 To every side thy face is turned, thou art triumphant everywhere. May his light chase our sin away. 7 O thou whose face looks every way, bear us past foes as in a ship. May his light chase our sin away.
8 As in a ship, convey thou us for our advantage o’er the flood. May his light chase our sin away.
HYMN XCVIII. Agni, Sritt in Vaigsvanara’s grace may we continue: yea, he is King supreme o’er all things living. Sprunz hence to life upon this All he looketh. VaigvAnara hath rivalry with Sarya. 2 Present in heaven, in earth, all-present Agni,—all plants that grow on ground hath he pervaded. May Agni, may Vaisvanara with vigour, present, preserve us day and night from foemen. 3 Be this thy truth, VaigsvAnara, to us-ward: let wealth in rich ' abundance gather round us.
This prayer of ours may Varuna grant, and Mitra, and Aditi and ara Earth and Heaven.
HYMN XCIX. Agni.
For Jitavedas let us press the Soraa: may he consume the wealth of the malignant.
May Agni carry us through all eur troubles, through grief as in a boat across the river.
1 Vaigudnara, is an epithet of Agni or Fire as present with, common to, or benefiting, all men.
Sprung hence to life: produced from these two aranis or fire-aticka,
- This Hymn, consisting of a single stanza, is ascribed to the Rishi Kasyapa, the son of Martchi.
128 THE HYMNS OF [BOOK TI.
HYMN C. : Indra.
May he who hath his home with strength, the Mighty, the King supreme of earth and spacious heaven,
Lord of true power, to be invoked in battles,—may Indra, girt by Maruts, be our succour.
2 Whose way is unattainable like Sirya’s: he in each fight is the strong Vritra-slayer, . . apo tk with his Friends in his own courses. May Indra, girt by Maruts, be our succour. 3 Whose paths go forth in their great might resistless, forthmilking, as it were, heaven’s genial moisture. With manly strength triumphant, pop aauCE ine Indra, girt by Marnts, be our succour.
- Among Angirases he was the chiefegt, a Friend with friends, mighty amid the mighty. Praiser mid praisers, honoured most of singers. May Indra, girt by Maruts, be our succour, 5 Strong with the Rudras as with his own children, in manly battle conquering his foemen, With his close comrades doing deeds of glory,—may Indra, girt by Maruts, be our succour. § Humbler of pride, exciter of the conflict, the Lord of heroes,
God invoked of many, May he this day gain with our men the sunlight. May Indra,
girt by Maruts, be our succour. 7 His help hath made him cheerer in the battle, the folk have made him guardian of their comfort. Sole Lord is he of every holy service. May Indra, girt by Maruts, be qur succour,
This Hymn is ascribed to the regal Rishisthe Varshdgiras, the five sona of the Raji Vrishagir, whose names are mentioned in the seventeenth stanza. |
3 Whose paths; pdénihdsah. paths, is explained as ‘rays’ by Sdyana, Indra is‘here represented as the God of light and of rain,
5 Rudras: the Maruts, sons of Rudra the chief Storm-God. They are the close comrades ar faithful companions of seal who regards them not as me equals but as his children,
6 The sunlight : the hymn is addressed to Indra for aid in an approaching battle. Sayava says that the Varshagiras pray that they may have daylight and that their enemies may fight in the dark.
7 Indra is regarded as their helper and inspiriter in battlé and their protéctor in peace. He also presides over all acts af worship, and as such rewards those who serve him,
wet
8 To him the Hero, on high days of prowess, heroes for help and booty shall betake them. He hath found light even in the blinding darkness, May Indra, girt by Maruts, be our succour. 9 He with his left hand checketh even the mighty, and with his right hand gathereth up the booty. Even with the humble he acquireth riches. May Indra, girt by Maruts, be our succour. 10 With hosts on foot and ears he winneth treasures: well is he known this day by all the peaple, With manly might he conquereth those who hate him. May Indra, girt by Maruts, be our syccour. 11 When in his ways with kinsmen or with strangers he speedeth to the fight, invoked of many, For gain of waters, and of sons and grandsons, may Indra, girt by Maruts, be our succour. 12 Awful and fierce, fiend-slayer, thunder-wielder, with boundless knowledge, hymned by hundreds, mighty, In strength like Soma, guard of the Five Peoples, may Indra, girt by Maruts, be our succour. 13 Winning the light, hitherward roars his thunder like the terrific mighty voice of Heaven. Rich gifts and treasures evermore attend him. May Indra, girt by Maruts, be our succour. 14 Whose home eternal through his strength surrounds him on every side, his laud, the earth and heayen, May he, delighted with our service, save us. May Indra, girt by Maruts, be our succour, 15 The limit of whose power not Gods by Godhead, nor mortal men have reached, nor yet the Waters. Both Earth and Heayen in vigour he surpasseth. May Indra, girt by Maruts, be our succour,
9 Even the humble: not the strong only, but the feeble man also acquires riches with his help.
12 Guard of the Pive Peoples: of the five classes of beings, according ta SAyana, that is, Gods, Gandharvas, Apsarases, Asuras and Rakshasas. Probably the five Arya tribes are intended. Seel. 7. 9.
14 The Earth and Heaven, his dwelling-place, are his everlasting song of praise because they have been established and regulated by him. This ig QLudwig’s explanation of this obscure verse,
16 The red and tawny mare, blaze-marked, high standing, celestial who, to bring Rijrisva riches, Drew atthe pole the chariot yoked -with stallions, joyous, among the hosts of men was noted.
17 The Varshagiras unto thee, O Indra, the Mighty One, sing forth this laud to please thee, Rijrasva with his fellows, Ambarisha, Suriédhis, Sahadeva, Bhayamina. |
18 He, much invoked, hath slain Dasyus and Simyus, after his wont, and laid them low with arrows. The mighty Thunderer with his fair-complexioned friends. won the land, the sunlight, and the waters.
19 May Indra evermore be our protector, and unimperilled may we win the booty. This prayer of ours may, Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN CI. Indra, Sing, with oblation, praise to him who maketh glad, who with Rijisvan drove the dusky brood away.
Fain for help, him the strong whose right hand wields the bolt, him girt by Maruts we invoke to be our Friend.
2 Indra, who with triumphant wrath smote Vyansa down, and Sanzbara, and Pipru the unrighteous one ; Who extirpated Sushna the insatiate,— bim girt by Maruts we invoke to be our Friend. 3 He whose great work of manly might is heaven and earth, and Varuna and Sirya keep his holy law ; Indra, whose law the rivers follow as they flow,—him girt by Maruts we invoke to be our Friend.
16 The epithets in this stanza are taken by Ludwig as names of the six horses with which Rijrisva drove to battle and conquered. The last four verses of the hymn appear to have been added after the victory.
18 Dasyus and Simyus; men of indigenous hostile races.
fis fair-complenioned friends ; explained by SAyana as the glittering Maruts, means probably the Aryan invaders as opposed to the dark-skinned races of the country.
This Hymn and the following thirteen are ascribed to the [Rishi Kutsa.
1 Rijisvan: a king, favoured and protected by Indra. See I. 5I. 5 ; 58. 8, The dusky brood ; the dark aborigines who opposed the Aryans.
2 Vyansa, Sumbara, Pipru, and Sushna are names of fiends of drought.
4 He who is Lord and Master of the steeds and kine, honoured— the firm and sure—at every holy act; Slayer even of the strong who pours no offering out,— him girt by Maruts we invoke to be our Friend. 5 He who is Lord of all the world that moves and, breathes, who for the Brahman first before all found the Cows ; Indra who cast the Dasyus down benevth | is feet,—him girt by Maruts we invoke to be our Friend. 6 Whom cowards must invoke and valiant men of war, invoked by those who conquer and by those who flee ; Indra, to whom all beings turn their constant thought,—him girt by Maruts we invoke to be our Friend. 7 Refulgent in the Rudras’ region he proceeds, and with the Rudras through the wide space speeds the Dame. The hymn of praise extols Indra the far-reuowned: him girt by Maruts we invoke to be our Friend. 8 O girt by Maruts, whether thou delight thee in loftidst gathering-place or lowly dwelling, Come thence unto our rite, true boon-bestower: through love of thee have we prepared oblations. 9 We, fain for thee, strong Indra, have pressed Soma, and, O thou sought with prayer, have made oblations. Now at this sacrifice, with all thy Maruts, on sacred grass, O team-borne God, rejoice thee. 10 Rejoice thee with thine own Bay Steeds, O Indra, unclose thy jaws and let thy lips be open, Thou with the fair cheek, let thy Bay Steeds bring thee: gracious to us, be pleased with our oblation. 11 Guards of the camp whose praisers are the Maruts, may we through Indra, get ourselves the booty. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
5 Who for the Brahman: according to Sayana, who recovered for the Angirases the cows that had been carried off by the Panis, See I. 32. 11,
7 The Dame: Ludwig suggests that Rodasi, the wife of Rudra, is intended, and refers to the Old-German myth of the Wind’s-Bride. /
11 Guards of the camp: may we who are the guardians of the camp or new settlement, praised and favoured by the Maruts, win the spoil, The words marttstotrasya vrijdnasya are somewhat obscure.
HYMN CII, Indra.
To thee the Mighty One I bring this mighty hymn, for thy desire hath been gratified by my laud.
In Indra, yea in him victorious through his strength, the Gods have joyed at feast and when the Soma flowed.
2 The Seven Rivers bear his glory far and wide, and heaven and sky and earth display his comely form. The Sun and Moon in change alternate run their course, that we, O Indra, may behold and may have faith.
_3 Maghavan, grant us that same car to bring us spoil, thy cona quering car in which we joy in shock of fight. Thou, Indra, whom our hearts praise highly in the war, grant shelter, Maghavan, to us who love thee well.
4 Encourage thou our side in every fight ; may we, with thee for our ally, conquer the foeman’s host. Indra; bestow on us joy and felicity? break down, O Maghavan, the vigqur of our foes. 5 For Rere in divers ways these men invoking thee, holder of treasures, sing thee hymns to win thine aid. Ascend the car that thou mayest bring spoil to us, for, Indra, thy fixt mind winneth the victory.
6 His arms win kine, his power is boundless, in each act best, with a hundred helps, waker of battle’s din Is Indra: none may rival him in mighty strength. Hence, eager for the spoil, the people call on him. 7 Thy glory, Maghavan, exceeds a hundred, yea, more than a hundred, than a thousand mid the folk, The great bowl hath inspirited thee boundlessly: so mayst thou slay the Vritras, breaker-down of forts !
8 Of thy great might there is a threefold counterpart, the three earths, Lord of men! and the three realms of light. Above this whole world, Indra, thou hast waxen great: without a foe art thou, by nature, from of old,
a I SO Ee ee ee CO EI ee ee ee
2 The Seven Rivers: the chief rivers in the neighbourhood of the earliest Aryan settlements. See I, 32. 12,
7 The great bowl: the vessel containing the exhilarating Soma juice, or the mighty libation itself. The forts are the cloud-castles of the demons of the air which Indra destroys with his lightning: ‘the clouds whose moving turrets make the bastions of the storm.’—Shelley, Witch of Atlas.
8 The three earths : perhaps the earth, the atmosphere, and the heaven. —
The three realms of light: or according to SAyaua, the three fires or fire in three forms, as the sun in heaven, the lightning in mid-air, and terrestrial fre on earth, See also [, 105, 4,
9 We invocate thee first among the Deities: thou hast become a mighty Conqueror in fight. May Indra fill with spirit this our singer’s heart, and make our car impetuous, foremost in attack.
10 Thou hast prevailed, and hast not kept the hooty back, in trifling battles or in those of great account. We make thee keen, the Mighty One, to succour us: inspire us, Maghavan, when we defy the foe.
11 May Indra evermore be our Protector, and unimperilled may we win the booty. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN CII. Indra,
Twat highest Indra-power of thine is distant: that which is here sages possessed aforetime.
This one is on the earth, in heaven the other, and both unite as flag with flag in battle.
2 He spread the wide earth out and firmly fixed it, smote with his thunderbolt and loosed the waters. Maghavan with his puissance struck down Ahi, rent Rauhina to death and slaughtered Vyansa.
3 Armed with his bolt and trusting in his prowess he wandered shattering the forts of Dasas. Cast thy dart, knowing, Thunderer, at the Dasyu; incréase the Arya’s might and glory, Indra.
4 For him who thus hath taught these human races, Maghavan, bearing a fame-worthy title, Thunderer, drawing nigh to slay the Dasyus, hath given himself the name of Son for glory. ~ .
seca a ig en met ter TE
1 That highest Indva-power : Benfey explains this verse as meaning : Indra's might is in a certain way divided: one part of it is possessed by the sages who by their hymns, sacrifices and libations of Soma juice give him complete power to perform his great deeds. Sdyana says that the Sun and fire are equally the lustre of Indra, one in heaven and the other on earth ; and that by day fire is combined with the Sun, and by night the Sun is combined with fire.
2 Rauhina, said to be a demon, is, like the other fiends of drought, a dark purple cloud that withholds the rain.
3 Ddsas: or Dasyus, the non-Aryan inhabitants of the land.
Knowing : distinguishing the Aryan from the barbarian.
- The meaning of this verse appears to be, as Ludwig says, that Indra,*in preparing to slay the Dasyus, has become, as it were, a son to the pious worshipper who has proclaimed his great deeds to men,
5 See this abundant wealth that he possesses, and put your trust in Indra’s hero vigour. He found the cattle, and he found the horses, he found the plants, the forests and the waters.
6 To him the truly strong, whose deeds are many, to him the strong Bull iet us pour the Soma. The Hero, watching like a thief in ambush, goes parting the possessions of the godless.
7 Well didst thou do that hero deed, O Indra, in waking with thy bolt the slumbering Ahi. In thee, delighted, Dames divine rejoiced them, the flying Maruts and all Gods were joyful,
8 As thou hast smitten Sushna, Pipru, Vritra and Kuyava, and Sambara’s forts, O Indra. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN CIY. Indra,
THe altar hath been made for thee to rest on: come like a panting courser and be seated.
Loosen thy flying Steeds, set free thy Horses who bear thee swiftly nigh at eve and morning.
2 These men have come to Indra for assistance: shall he not quickly come upon these ~ethrsre ? May the Gods quell the fur; wf is [uea, and may they lead our folk to happy fortune.
3 He who hath only wish as his possesston casts on himself, casts foam amid the waters.
7 Dames divine; the Consorts of the Goda. 8 Kuyava: meaning, probably, ‘causing bad harvests,’ is the name of another of the demons of drought.
ETE
2 Lhe Désa: explained by Sayana as the destroying demon. It apparently means here a chief of non-Aryan race whom the suppliants were going to attack.
"8 Sayana explains: the Asura, or demon, Kuyava, who knows the wealth of others carries it away of himself, and being present in the water he carries off the water with the foam. In this water which has been carried away Kuyava’s two wives bathe. Benfey takes the foamy water to mean the fertilizing rain, Ludwig’s explanation is: While the poor Arya who can only wish for the wealth which he does not possess has not even ordinary water to wash himself in, the wives of the enemy, in the insolent pride of their riches, bathe in milk, |
HYMN 104.] YHE RIGVEDA, 135
Both wives of Kuyava in milk have bathed them: many iney be drowned within the depth of Sipha.
4 This hath his kinship checked who lives beside us: with ancient streams forth speeds and rules the Hero, Anjasi, Kulisi, and Virapatni, delighting him, peer milk upon their waters.
5 Soon as this Dasyu’s traces were discovered, as she who knows her home, he sought the dwelling. Now think thou of us, Maghavan, nor cast us away.as doth a profligate his treasure.
6 Indra, as such, give us a share of sunlight, of waters, sinlessness, and reputation. Do thou no harm to our yet unborn offspring: our trust is in thy mighty Indra-power.
Y Now we, I think, in thee as such have trusted: lead us on, Mighty One, to ample riches. In no unready house give us, O Indra invoked of many, food and drink when hungry.
8 Slay us not, Indra; do not thou forsake us: steal not away the joys which we delight in. Rend not our unborn brood, strong Lord of Bounty! our vessels with the life that is within them.
9 Come to us; they have called thee Soma-lover: here is she pressed juice. Drink thereof for rapture.
Widely-capacious, pour it down within thee, and, invocated, hear us like a Father.
Kuyava; perhaps a name given by the Aryans to one of the non-Aryan chieftains.
Siphd, is said by Sayana to be the name of a river,
4 This stanza is very obscure. The meaning appears to be that the friendship of Indra, who sends down the rain as before, has put an end to the insolence of Kuyava. See Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rgveda-forschung,.
. The signification of the three rivers in the second line is obscure. Benfey considers the names to be feminine personifications of the clouds.
Virapatni, ‘the hero’s wife,’ occurs, as Dr. Hall has pointed out, in VI. 49. 7, a8 an epithet of Sarasvati the Goddess, and it may possibly here mean the river Sarasvati.
5 As she who knows her dwelling: as a cow who knows her stall.
7 Inno unready house: that is, in a house well supplied and furnished. 8 The joys thué we delight in : probably, our children.
Our vessels; our wives with their unborn babes. Séyana gives other ex- ‘planations of the expression,
HYMN CY. Visvedevas,
- Wirain the waters runs the Moon, be with the beauteous wings in heaven. Ye lightnings with your golden wheels, men find not your abiding-place. Mark this my woe, ye Earth and Heaven.
2 Surely men crave and gain their wish. Close to her husband clings the wife, And, in embraces intertwined, both give and take the bliss of love. Mark this my woe, ye Earth and Heaven.
3 O never may that light, ye Gods, fall from its station in the sky. Ne’er fail us one like Soma sweet, the spring of our felicity. Mark this my woe, ye Earth and Heaven.
4 Task the last of sacrifice. As envoy he shall tell it forth. Where is the ancient law divine? Who is its new diffuser now? Mark this my woe, ye Earth and Heaven.
5 Ye Gods who yonder have your home in the three lucid realms of heaven,
What count ye truth and what untruth? Where is mine an-
cient call on you? Mark this my woe, ye Earth and Heaven.
6 What is your firm support of Law? What Varuna’s observant eye! How may we pass the wicked on the path of mighty Aryaman? Mark this my woe, ye Earth and Heaven.
7 Iam the man who sang of old full many a laud when Soma flowed. Yet torturing cares consume me as the wolf assails the thirsty deer. Mark this my woe, ye Earth and Heaven.
This Hymn is ascribed either to Trita or to Kutsa. It is addressed to the Visvedevas on behalf of Trita who had been imprisoned in a well. See I. 52. 5.
1 Within the waters: in the ocean of air, He with the beuutcous wings: the Sun.
Mark this my woe; the text has only vittim me asy& rodast, ‘know of this of me, O Heaven and Earth,’ which means, according to Sayana, either ‘ be aware of this my affliction,’ or ‘attend to this my hymn.’
4 I ask the last: the latest or youngest of the Gods, Agni, as being continually reproduced.
5 The three lucid vealms of heaven: the world is divided into earth, sky, and heaven, and each of these, again, is sometimes spoken of as threefold.
6 The path of mighty Aryaman : probably the sur ways regarded as the path to heaven, — Ludwig. The general meaning of "’ * “ts and the two preceding verses is : Is there no longer any - right and wrong? Is there no moral government of the world ? If there be, why am I, a faithful worshipper, allowed to suffer this undeserved misery ?
8 Like rival wives on every side enclosing ribs oppress me sore. O Satakratu, biting cares devour me, singer of thy praise, as rats devour the weaver’s threads. Mark this my woe, ye Earth and Heaven.
9 Where those seven rays are shining, thence my house and family extend. ‘
This Trita Aptya knoweth well, and speaketh out for brotherhood. Mark this my woe, ye Earth and Heaven.
10 May those five Bulls which stand on high full in the midst of mighty heaven, Having together swiftly borne my praises to the Gods, return. Mark this my woe, ye Earth and Heaven.
11 High in the mid ascent of heaven those Birds of beauteous pinion sit. Back from his path they drive the wolf as he would cross the restless floods. Mark this my woe, ye Earth and Heaven.
12 Firm is this new-wrought hymn of praise, and meet to be told forth, O Gods. The flowing of the floods is Law, Truth is the Sun’s extended light. Mark this my woe, ye Earth and Heaven. 13 Worthy of laud, O Agni, is that kinship which thou hast with Gods. Here seat thee like a man: most wise, bring thou the Gods for sacrifice. Mark this my woe, ye Earth and Heaven.
8 Enclosing ribs : according to Siyana, the walls of the well in which Trita was confined. Weaver's threads: the meaning of signd thus explained by Saéyana is uncertain. Ludwig is of opinion that wooden phallus-idols are intended. The line recurs in X. 33. 3.
9 Those seven rays: of the Sun, says Sdyana. But probably, as Ludwig suggests, the rays are the flames of Agni. That is, Agni with his bright beams, or the worship of Agni, is the central point through which I and all the members of my family are connected and held together.
Trita Aptya: A mythical being who dwellsin the remotest part of the heavens, and who knows the celestial origin of the human race.
10 Zhose five Bulls; the stars of some constellation. According to Séyana, Indra, Varuna, Agni, Aryaman, and Savitar, or Fire, Wind, Sun, Moon, and Lightning. Sa&yand explains ukshdnah, bulls or oxen, as ‘shedders of benefits,’
11 Those Birds of beauteous pinion : the stars. The wolf: darkness or eclipse of the Moon.
12 Law (vitém,) eternal order. ‘The meaning of the word as applied to the natural world connects itself with the alternation of day and night, the regular passage of the sun through the heavens. or the unswerving motion of the rain in its fall from heaven and of the streams along their courses. This last application of the word may have determined its special sense of ‘ water’ in the later language. Wallis, Cosmology of the Rigveda, p. 93,
14 Here seated, man-like as a priest shall wisest Agni to the Gods Speed onward our oblations, God among the Gods, intelligent. Mark this my woe, ye Earth and Heaven.
15 Varuna makes the holy prayer. To him who finds the path We pray. He in the heart reveals his thought. Let sacred worship rise anew. - Mark this my woe, ye Earth and Heaven.
16 That pathway of the Sun in heaven, made to be highly plorified, Is not to be transgressed, O Gods. O mortals, ye behold it not. Mark this my woe, ye Earth and Heaven,
17 Trita, when buried in the well, calls on the Gods to succour him. That call of his Brihaspati heard and released him from distress. Mark this my woe, ye Harth and Heaven.
18 A ruddy wolf beheld me once, as I was faring on my path. He, like a carpenter whose back is aching crouched and slunk away. Mark this my woe, ye Earth and Heaven. 19 Through this our song may we, allied with Indra, with all our heroes conquer in the battle. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN CVI. Visveclevas,
Catu we for aid on Indra, Mitra, Varuna, and Agni and the Marut host and Aditi.
Even asa chariot from a difficult ravine, bountiful Vasus, rescue us from all distress,
16 That pathway of the Sun: according to Benfey, the way of truth, right, eternal order, as in verse 12, According to Ludwig the path of the Sun between the tropics is meant. Tho Gods, says Sayana, must not disregard the path of the Sun, because their existence depends upon him as regulator of the seasons at which sacrifices are offered to them. Still less may men disregard it, who as sinners do not behold or understand it aright.
17 Brihkaspati ; the Lord of Prayer.
18 Like a carpenter: the comparison is notvery clear. It apparently means that the wolf crept away, arching his back or contracting his limbs, like a carpenter bending over his work till his back aches. S&yana suggests also an alternative and totally different explanation of the whole passage, by interpreting vrika, the wolf, as the Moon, and reading mifseévtt, maker of months, instead of md stkrit, me once. See Ludwig, Uber die neuesten Arbeiten auf dem Gebiete der Rigveda-forschung.
1 Vass: originally meaning ‘the good’ is sometimes used, as in this place to designate Gods in general,
2 Come ye Adityas for our full prosperity, in conquests of the foe, ye Gods, bring joy to us. Even as a chariot from a difficult ravine, bountiful Vasus, ‘rescue us from all distress.
3 May the most glorious Fathers aid us, and the two Goddesses, _ Mothers of the Gods, who strengthen Law. ~ Even asa chariot from a difficult ravine, bountiful Vasus, rescue us from all distress.
4 To mighty Nardsansa, strengthening his might, to Pishan, ruler over men, we pray with hymns. Even asa chariot from a difficult ravine, bountiful Vasus, rescue us from all distress,
5 Brihaspati, make us evermore an easy path: we crave what boon thou hast for men in rest and stir. Like as a chariot from a difficult ravine, BoantIGl Vagus, rescue us from all distress.
6 Sunk in the pit the Rishi Kutsa called, to aid, Indra the Vritra-slayer, Lord of power and might. iven as achariot from a difficult ravine, bountiful Vasus, rescue us from all distress.
7 May Aditi the Goddess guard us with the Gods: may the protecting God keep us with ceaseless care. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN CVII. Visvedevas.
Tus sacrifice obtains the Gods’ acceptance: be graciously inclined to us, Adityas.
Hitherward let your favour be SOO: and be our best deliverer from trouble.
2 By praise-songs of Angirases exalted, may the Gods come to us with their protection.
May Indra with his powers, Maruts with Maruts, Aditi with Adityas grant us shelter.
ee, eee ennai etter ELE A ret ANI
- 3 The Futhers: the Manes or spirits of departed ancestors. The two Goddesses : Heaven and Earth.
- Nardsansa : a mystical name of Agni, ‘the Praise of Men.’ Pashan: the God who nourishes men and flocks and herds. ' 6 Sunk in the pit: perhaps figuratively for ‘in distress.’ Kutsa is the Rishi to whom the hymn is ascribed.
RR ROR
2 Maruts with Maruts: that is, all the Maruts together, or Maruts with their winds and storm.
i
3 Thislaud of outs may Varuna and Indra, Aryaman, Agni,
Savitar find pleasant. Pee
This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN CYIII. Indra-Agul: Ow that most wondrous car of yours, O Indra and Agni, which looks round on all things living, Take ye your stand and come to us together, and drink liba( tions of the flowing Soma,
2 As vast as all this world is in its compass, deep as it is, with its far-stretching surface, So let this Soma be, Indra and Agni, made for your drinking till your soul be sated.
3 For ye have won a blesséd name together: yea, with one aim ye strove, O Vritra-slayers. So Indra-Agni, seated here together, pour in, ye Mighty Ones, the mighty Soma,
4 Both stand adorned, when fires are duly kindled, spreading the sacred grass, with lifted ladles. Drawn by strong Soma juice poured forth around us, come, Indra-Agni, and display your favour.
5 The brave deeds ye have done, Indra and Agni, the forms ye have displayed and mighty exploits, The ancient and auspicious bonds of friendship,—for sake of these drink of the flowing Soma.
6 As first I said when choosing you, In battle we must contend with Asuras for this Soma. So came ye unto this my true conviction, and drank libations of the flowing Soma.
7 If in your dwelling, or with prince or Brahman, ye, Indra-Agni, Holy Ones, rejoice you, Even from thence, ye mighty Lords, come hither, and drink libations of the flowing Soma.
8 If with the Yadus, Turvasas, ye sojourn, with Druhyus, Anus, Pirus, Indra-Agni! Even from thence, ye mighty Lords, come hither, and drink libations of the flowing Soma.
4 ‘We have, merely, in the text, the epithets in the dual number: the commentator supplies the Adkwaryu and his assistant priest..— Wilson. Benfey refers the dual epithets to Indra and Agni, translating them severally by ‘honoured,’ ‘fur whom sacred grass has been strewn,’ ‘towards whom the ladles have been uplifted.’ P
8 This verse contains the names of the five well-known Aryan tribes or families, said to be descendants of the five similarly named sons of Yayati. Seel, 7, 9,
HYMN 109.] THE RIGVEDA. Lat
9 Whether, O Indra-Agni, ye be dwelling in lowest earth, in central, or in highest, Even from thence, ye mighty Lords, come hither, and drink libations of the flowing Soma. 10 Whether, O Indra-Agni, ye be dwelling in aa earth, in central, or in lowest, Even from thence, ye mighty Lords, come nichens and drink libations of the flowing Soma, 11 Whether ye bein heaven, O Indra-Agni, on earth, on mountains, in the herbs, or waters, Even from thence, ye mighty Lords, come hither, and drink libations of the flowing Soma, 12 Ii, when the Sun to the mid-heaven hath mounted, ye take delight in food, O Indra-Agni, Even from thence, ye mighty Lords, came hither, and drink libations of the flowing Soma. 13 Thus having drunk your fill of our libation, win us all kinds of wealth, Indra and Agni. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN CIX. Indra-Agni,
Lonerna for weal I looked around, in spirit, for kinsmen, Indra-~Agni, or for brothers. No providence but yours alone is with me: so have I wrought for you this hymn for succour. 2 For I have heard that ye give wealth more freely than worthless son-in-law or spouse’s brother. So offering to you this draught of Soma, I make you this new -hymn, Indra and Agni, 3 Let us not break the cords: with this petition we strive ta
- gain the powers of our forefathers.
| 9 In lowest earth, in central, or in highest : in earth, mid-air, or heaven, the word earth being used loosely for sphere or warld. Or the reference may be to the fanciful threefold division of the earth.
2 Than worthless son-in-law ar spouse's brother: the worthless or defective son-in-law, or suitor, who has nat, as Yaska explains, the necessary qualifications, is obliged ta win the consent of his future father-in-law by very liberal ~ gifts. The maicen’s brother gives her rich presents out of natural affection.
8 Let us not break the cords; let us not break or irterrupt the long series of religious rites observed by our ancestors and continued td our time. Or, as Sdyana explains, let us not cut or break off the long line of posterity, but ask for and obtain ‘descendants endowed with the vigour of their progenitors,’
For Indra-Agni the strong drops are joyful, for here in the bowl’s lap are both the press-stones. 4 For you the bowl divine, Indra and Agni, presses the Soma gladly to delight you. With hands auspicious and fair arms, ye Agvins, haste, sprinkle it with sweetness in the waters. 5 You, [have heard, were mightiest, Indra-Agni, when Vritra fell and when the spoil was parted. Nit at this sacrifice, ye ever active, on the strewn grass, and with the juice delight you. 6 Surpassing all men where they shout for battle, ye Twain excecd the earth and heaven in greatness. Greater are ye than rivers and than mountains, O Indra-Agni, and all things beside them. 7 Bring wealth and give it, ye whose arms wield thunder: Indra and Agni, with your powers protect us. Now of a truth ‘these be the very sunbeams wherewith our fathers were of old united. 8 Give, ye who shatter forts, whose hands wield thunder: Indra and Agni, save us in our battles. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven. HYMN OX. Ribhus,
Tue holy work I wrought before is wrought again: my sweetest hymn is sung to celebrate your praise.
Here, O ye Ribhus, is this sea for all the Gods: sate you with Soma offered with the hallowing word.
The strong drops; the exhilarating Soma.
In the bowl’s lap: close to the vessel which receives the juice. But see Ludwig, Ueber die neuesten Arbeiten, etc, pp. 85-88,
4 Ye Agvins: here called upon to perform the duties of the Adhvaryu and his assistant priest, to mix the sweetness, or Soma, with water to be offered to Indra and Agni,
7 These be the very sunbeams: The meaning of the line may be that the worship of Indra and Agni is the great bond which has kept the Rishi’s ancestors united. Wilson, following Séyana, translates: ‘May those rays of the Sun, by which our forefathers have attained, together, a heavenly region, shine also upon us.’
‘1 This sea for all the Gods: this vessel containing Soma juice for all the Gods, or for the particular class of Gods called Visvedev&éh or Vigsvedevas.
The hallowing word; Srdhdé (Ave! Hail!); an exclamation used in making eblations to the Gods,
2 When, seeking your enjoyment onward from afar, ye, certain of my kinsmen, wandered on your way,
Sons of Sudhanvan, after your long journevi the home of liberal Shai a eae Nita aree 8 Savitar therefore gave you immortality, claiming him whom naught can hide ; And this the drinking-chalice of the Asura, which till that time was one, ye made to be fourfold. 4, When they had served with zeal at sacrifice ag priests mortal as they were, gained immortality. The Ribhus, children of Sudhanvan, bright as suns, were in a year’s course made associate with prayers. 5 The Ribhus with a rod measured, as ‘twere a field, the single sacrificial chalice wide of mouth, Lauded of all who saw, praying for what is best, desiring glorious fame among Immortal Gods. 6 As oil in ladles, we through knowledge will present unto the Heroes of the firmament our hymn,— The Ribhus who came near with this great Father’s speed, and rose to heaven’s high sphere to eat the strengthening food. 7 Ribhu to us is Indra freshest in his might, Ribhu with powers and wealth is giver of rich gifts. Gods, through your favour may we on the happy day quell the attacks of those who pour no offerings forth. 8 Out ofaskin, O Ribhus, once ye formed a cow, and brought the mother close unto her calf again. Sons of Sudhanvan, Heroes, with surpassing skill ye made your aged Parents youthful as before.
bec ause ye came pro-
they,
b
2 Seeking your enjoyment ; desirous of enjoying libations of Soma juice.
My kinsmen: Sudhanvan, father of the ibhus, was a descendant of Angiras, a8 was also Kutsa the Rishi of the hymn.
3 Him whom naught can hide; or, from whom: nothing can be hidden, that is, Savitar as the Sun.
The drinking-chalice of the Asura: the cup that had been made by the Asura or immortal God Tvashtar. See I. 20. 6. This chalice appears to be the moon which contains the Amrit or nectar of the Gods. The legend seems to mean that Tvashtar as God of the year created it uniformly bright, and that the Ribhus, as Gods of the seasons, made it fourfold or diversified with four phases. See Hillebrandt, Ved’ *. “I ’--'r. Lp. 515.
4 Associule with prayers : ‘ a ae he ceremonies (appropriated to the different seasons) of the year.’—Wilson. |
5 Meusured: in order to divide it into four, as is said in verse 3.
6 This great Futher: Savitar as the Sun, the source of all life. Strengthening food : Soma.
8 Askin: perhaps the dried-up earth. 4 cow; the earth refreshed by the Rains. The mother: the earth. fer culf; the autumn Sun. Parents; Heayen and Harth, .
144 THE HYMNS OF [BOOK J.
9 Help us with strength where spoil is won, O Indra: joined with the Ribhus give us varied bounty. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven,
; HYMN CXI. | Ribhus.
Worxine with skill they wrought the lightly rolling car: they wrought the Bays who bear Indra and bring great gifts. The Ribhus for their Parents made life young again; and fashioned for the calf a mother by its side. 2 For sacrifice make for us active vital power; for skill and wis-
dom food with noble progeny. Grant to our company this power most excellent, that with a
family all-heroic we may dwell. 3 Do ye, O Ribbus, make prosperity for us, prosperity for car, ye Heroes, and for steed. — Grant us prosperity victorious evermore, conquering foes in battle, strangers or akin. 4 Indra, the Ribhus’ Lord, I invocate for aid, the Ribhus, Vajas, Maruts to the Soma draught. Varuna, Mitra, both, yea, and the Asvins Twain: let them speed us to wealth, wisdom, and victory. _ 5 May Ribhu send prosperity for battle, may Vaja conquering in the fight protect us, This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
é HYMN CXILI. Asvins,
To give first thought to them, I worship Heaven and Earth, and Agni, fair bright glow, to hasten their approach. Come hither unto us, O Asvins, with those aids wherewith in fight ye speed the war-cry to the spoil. 2 Ample, unfailing, they have mounted as it were an eloquent
car that ye may think of us and give. Come hither unto us, O Asvins, with those aids wherewith ye
help our thoughts to further holy acts.
4 Vdjas: that is, Vaja and his two brothers Ribhu and Vibhvan, more usually called collectively the Ribhavah or Ribhus. Similarly, in this line the Ribhus are Ribhu and his brothers,
1 Lo give first thought to them: Heaven: and Earth are to be the first objects of invocation, Agni, with his signal of bright fire, is also called upon ta hasten the approach of the Asvins to the sacrifice.
2 They: our offerings, An eloquent car; the chariot of our hymns, "
3 Ye by the might which heavenly nectar giveth you are in supreme dominion Lords of all these folk. Come hither unto us, O Asvins, with those aids wherewith ye, Heroes, made the barren cow give milk. |
4 The aids wherewith the Wanderer through his offspring’s might, or the Two-Mothered Son shows swiftest mid the swift;
Wherewith the sapient one acquired his triple lore,—Come hither unto us, O Asvins, with those aids.
5 Wherewith ye raised from waters, prisoned and fast bound, Rebha, and Vandana to look upon the light ; Wherewith ye succoured Kanva as he strove to win,—Come hither unto us, O Agvins, with those aids.
6 Wherewith ye rescued Antaka when languishing deep in the pit, and Bhujyu with unfailing help, And comforted Karkandhu, Vayya, in their woe,—Come hither unto us, O Agvins, with those aids.
7 Wherewith ye gave Suchanti wealth and happy home, and made the tiery pit friendly for Atri’s sake ; Wherewith ye guarded Purukutya, Prisnigu,—Come hither unto us, O Asvins, with those aids.
3 Heavenly nectar: the Soma. The darren cow: of the Rishi Sayu.
4 The Wanderer: according to Sféyana, the Wind. Agni is called his offspring as having been excited into flame by the wind. Or Matarisvan may
be intended (see J, 31. 3), who brought Agni from heaven.
The Two-Mothered Son: Agni sprung froin the two fire-sticks.
The sapient one: said to be the Rishi Kakshivin. His triple lore; knowledge of sacrificial food, oblations of clarified butter, and libations of Soma ‘juice, The meaning of the passage is uncertain.
5 Rebha and Vandana are said to have been thrown into wells by the Asuras or demons, Kanva was somewhat similarly treated. ‘In these, and similar instances subsequently noticed,’ says Wilson, ‘we may possibly have allusions to the dangers undergone by some of the first teachers of Hinduism among the people whom they sought to civilize.’
6 Aniaka: said to have been a Rajarshi or regal Rishi. Bhujyu : a Rajarshi, son of Tugra, rescued when in danger of drowning. Vuyya: see II. 18, 12; IV. 19. 6.
7 Purukutsa: see I. 638.7. Of Suchanti and Prignigu nothing more is related,
Atri; see I. 45, 3; 51.3. He is said to have been thrown by the Asuras into a fiery pit.
8 Mighty Ones, with what powers ye gave Paravrij aid what time ye made the blind and lame to see and walk ; Wherewith ye set at liberty the swallowed quail,—Come hither unto us, O Asvins, with those aids. 9 Wherewith ye quickened the most sweet exhaustless flood, and comforted Vasishtha, ye who ne’er decay ; And to Srutarya, Kutsa, Narya gave your help,—Come hither unto us, O Asvins, with those aids. 10 Wherewith ye helped, in battle of a thousand spoils, Vispala secking booty, powerless to move. Wherewith ye guarded friendly Vasa, Asva’s son,—Come hither unto us, O Asvins, with those aids. 11 Whereby the cloud, ye Bounteous Givers, shed sweet rain for Dirghasravas, for the merchant Ausija, Wherewith ye helped Kakshivan, singer of your praise,—Come hither unto us, O Asvins, with those aids. 12 Wherewith ye made Ras& swell full with water-floods, and urged to victory the car without a horse; Wherewith Trisoka drove forth his recovered cows,—Come hither unto us, O Asvins, with those aids.
meters
8 Pardvry : according to Sfiyana, the name ofa man. Benfey explains the word as the setting Sun (sideways departing), called blind because his light is nearly gone, and Jame because he no longer travels. Zhe swallowed quail : swallowed, or seized, by a wolf. The quailis said by Yaiska, as quoted by Sayana, to signify the Dawn seized and swallowed by the bright Sun, Benfey takes it to mean the Sun after setting.
9 As the earliest bringers of light, the Asvins may be said to quicken and animate by their coming the streams of the ocean of air. We are not told how the famous Vusishtha was comforted; and: Srutarya, Kutsa, and Narya are merely said by Sayana to be three Rishis. Kutsa has been mentioned before. See I. 33.14; 51.65 63. 38. : 10 Vispalé; a lady who was wounded in battle, and made whole by the Asving, See I, 116,15; 117. 11; 118. 8; X. 89.8. Powerless to move: pierced through with a lance, according to Ludwig. The meaning of atharvydm is uncertain. Vasa: a celebrated Nishi, the seer of Hymn VIII. 46.
1i Dtrghasravas: said to be a Rishi who traded for his livelihood. Ausija is a patronymic meaning son of Usij. Kukshtvdn is also said to have been a son of Usij. See I. 18, 1.
18 Rasd: ‘ The Rasd, known to the Zoroastriang as the Ranhé, was originally the name of a real river, but when the Aryas moved away from it into the Punjab, it assumed a mythical character, and became a kind of Okeanos, surrounding the extreme limits of the earth.’—M. Miller, Vedic Hymns, I, 323. No further account is given of the events mentioned in this verse.
13 Wherewith ye compass round the Sun when far away, strengthened Mandhatar in his tasks as lord of lands, And to sage Bharadvaja gave protecting help,—Come hither unto us, O Asvins, with thase aids.
14 Wherewith, when Sambara was slain, ye guarded well great Atithigva, Divodasa, Kasoju, | And Trasadasyu when the ferts were shattered down,—Come hither unto us, O Asvins, with those aids.
15 Wherewith ye honoured the great drinker Vamra, and Upastuta and Kali when he gained his wife, And lent to Vyasva and to Prithi favouring help,—Come hither unto us, O Asvins, with those aids.
16 Wherewith, O Heroes, ye vouchsafed deliverance to Sayu Atri, and to Manu long ago ; ; Wherewith ye shot your shafts in Sytimaragmi’s cause,—Come hither unto us, O Asvins, with those aids. 17 Wherewith Patharv4, in his majesty of form, shone in his course like to a gathered kindled fire ; Wherewith ye helped Saryata in the mighty fray,—Come hither unto us, O Asvins, with those aids.
ue The Asvins are said to compass the Sun in order to save him from eclipse.
Mandhdtar : a Rajarshi or regal Rishi. See VIII. 39. 8.
Bhavadwija: avery celebrated Nishi, said to be the son of Brihaspati.
14 Sambura + one of the demons of drought slain by Indra. Sdyana takes atithiguam and kagojim as epithets of Divodisa the king who was aided by the Asvins: ‘the hospitable Divoddsa as he sought the water (through fear of the Asuras).’ Z’rasadasyu : a prince renowned for his victories and liberality, and for the favour shown him by the Gods. See IY. 42.9; VII. 19.3; VIII. 9,21; 19. 36; 36. 7.
15 Vamre: called a Rishi, son of Vikhanas, by Sfyana. “The text calls
To vtede te €) Avt Tt much and variously, which the Scholiast explains, wt Th at. “te sthly moisture or dew,’—Wilson. Benfey thinks that : ee me : ' » xr the name Vamra.
_ Upastutu : taken by Sfiyana as an epithet of Vamra, “ praised by all around him,’
Kali: a Rishi, mentioned again in X. 39. 8. The Asvins may have restored him to youth.
Vyasva: taken by Séyana as an epithet of Prithi, ‘horseless, or who had lost his horse.’ Prithi is said to have been a Raéjarshi.
16 Suyu: see note on verse 3 of this Hymn; see also I. 116, 22; 117. 20.
Atrt : see note on verse 7 ; also I. 116. 8.
Manu: this Manu is said by Séyana to have been a Réjarshi whom the Asvins taught to sow barley and.other grain.
Sydmaragmi; said to have been a Lishi, seer of hymns 77, 78, Book X.
17 Patharvd: said by Sdyana to have been a Rajarshi, Benfey thinks that the word pétharvan, is a dialectical form of patrdrvan, ‘having winged horses,’ Ludwig considers Sayana’s explanation (which I have followed) to be erroneous and impossible He thinks that Patharii was the name of some
148 THE HYMNS OF [BOOK &,
18 Wherewith, Angirases! ye triumphed in your heart, and onward went to liberate the flood of milk ; Wherewith ye helped the hero Manu with new strength,— Come hither unto us, O Agvins, with those aids.
19 Wherewith ye brought a wife for Vimada to wed, wherewith ye freely gave the ruddy cows away ; Wherewith ye carried home Sudevi to Sudis,—Come hither unto us, O Asvins, with those aids.
20 Wherewith ye bring great bliss to him who offers gifts, wherewith ye have protected Bhujyu, Adhrigu, And good and gracious Subhara and Ritastup,—Come hither unto us, O Asvins, with those aids.
21 Whrerewith ye served Krisinu where the shafts were shot, and helped the young man’s horse to swiftness in the race ; Wherewith ye bring delicious honey to the bees, —Come hither unto us, O Asvins, with those aids.
stronghold which the Asvins saved from burning, either through the instrumentality of aman called Jathara or by means of the rain-clouds. He accordingly renders: ‘By means of which, at Patharfi, through the power of Jathara (violence of the rain-clouds) the fire did not flame up, though prepared and lighted on the way.’ The passage is difficult, and the interpretations put upon the words hy Sayana certainly appear to be forced, but on the whole I think it safer to follow his guidance. I may observe here that ‘nA,’ which in the Veda means both ‘not’ and ‘like’ sometimes makes the meaning of a passage uncertain. In this line Sayana takes it in the latter sense, and Ludwig in the former.
Surydta: perhaps the same as Sarydti, a son of Manu Vaivasvata.
18 Angirases: the text has Angiras only in the singular form, which may stand, as Ludwig remarks, for the dual. Wilson, following Siyana, translates : ‘ Angiras, (praise the Asvins).’ Sayana supposes the Rishi to address himself by this title. Benfey joins angiras with the following word, making anyiromiénasd, ‘through affection for the Angirases,’
The flood of milk: the cows shut upin the cave, thatis, the rain-clouds prevented from pouring out their water.
MMunu : see verse 16, 19 Vimada: a Rishi, whose name occurs again in I. 116. 1 ; 117, 20 : VIII.
9,15; X. 20. 10; and X. 23. 7. The wife is said to have been the daughter of Purumitra.
The ruddy cows: perhaps the red rain-clouds. Sudds ; son of Pijivana. See I. 47. 7.
20 Bhujyu: see note on verse 6, Adhrigu, taken by Sdyana as a proper name is said to have been’ a sacrificer of the Gods. Ritustup is called a Tish? Siyana takes subsdrdm as an adjective, but has to supply dskam food, for it. to qualify,
21 Avistnau: the Keresini of the Avesta ; one of t] rdians celestial Soma. See IV. 27, 3. PEE eae
Lhe young man: whose horse was aided, was Purukutga,
22 Wherewith ye speed the hero as he fights for kiie in hero battle, in the strife for land and sons, ‘“Wherewith ye safely guard his horses and his car,—-Come hither unto us, O Asvins, with those aids.
23 Wherewith ye, Lords of Hundred Powers, helped Kutsa, son of Arjuni, gave Turviti and Dabhtti strength, Favoured Dhvasanti and lent Purushanti help,—Come hither unto us, O Asvins, with those aids.
24 Make ye our speech effectual, O ye Asvins, and this our hymn, ye mighty Wonder-Workers. In luckless game I call on you for succour: strengthen us also on the field of battle.
25 With undiminished blessings, O ye Asvins, for evermore both night and day protect us. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN CXIIL Dawn,
Tus light is come, amid all lights the fairest ; born is the brilliant, far-extending brightness. Night, sent away for Savitar’s uprising, hath yielded up a birthplace for the Morning. 2 The Fair, the Bright is come with her white offspring ; to her the Dark One hath resigned her dwelling. Akin, immortal, following each other, changing their colours both the heavens move onward. 3 Common, unending is the Sisters’ pathway; taught by the Gods, alternately they travel. Fair-formed, of different hues and yet one-minded, Night and Dawn clash not, neither do they tarry. 4 Bright leader of glad sounds, our eyes behold her; splendid in hue she hath unclosed the portals. -
23 Kutse: has been mentioned before asa favourite of Indra. See I. 51. 6. Lurviti: see I. 36. 18. Dubstie: see I]. 18.9; 15.9; IV. 30. 21; VI. 20. 18; 26. 6. Purushanti: a liberal prince. See IX. 5. 8, 3.
.24 In luckless game: a metaphor borrowed from dicing ; that is, in a time of difficulty, perhaps the eve of a desperate battle. Sdyana, following a different derivation of the word, explains it, in the absence of light, or in the last watch of night, when the Asvins are especially to be worshipped.
1 Savitar: the Sun.
2 Her white offspring; white clouds that attend her. Or the word in the text may be rendered ‘bright offspring,’ the Sun whom she precedes.
Both the heavens: oy Day and Night. ' 4 Leader of glad sounds; awakener of ‘the charm of earliest birds’ and the joyful voices of other animals.
She, stirring up the world, hath shown us riches: Dawn hath awakened every living ercature.
5 Rich Dawn, she sets afoot the coiled-up sleeper, one for enjoyment, one for wealth or worship,
Those who,saw little for extended vision, All living creatures
_ hath the Dawn awakened.
6 One to high sway, one to exalted glory, one to purste his gain,
and one his labour: . All to regard their different vocations, all moving creatures
hath the Dawn awakened. 7 We sce her there, the Child of Heaven, apparent, the young Maid, flushing in her shining raiment. Thou sovran Lady of all earthly treasure, flush on us here, auspicious Dawn, this morning’ 8 She, first of endless morns to come hereafter, follows the path of morns that have departed. Dawn, at her rising, urges forth the living: him who is dead she wakes not from his slumber. 9 As thou, Dawn, hast caused Agni to be kindled, and with the Sun’s eye hast revealed creation. .And hast awakened men to offer worship, thou hast performed, for Gods, a noble service. 10 How long atime, and they shall be together,—Dawns that have shone and Dawns to shine hereafter ? She yearns for former Dawns with eager longing, and goes forth gladly shining with the others. 11 Gone are the men who in the days before us looked on the rising of the earlier Morning. We, we the living, now behold her brightness, and they come nigh who shall hereafter see her.
5 Those who saw little: during the darkness of night.
6 This vert: -~* * -" «7+ to a division into four castes or classes, regal
and military, '- + 3 ‘7... ° .andservile, But verses 4, 5,6 seem to be
separated by: osu orl *: the rest of the hymn, and may perhaps be a
later addition to it, 9 Caused Agni to be kindled: daybreak being the proper time for lighting the sacrificial fires,
10 The meaning appears te be : How long have we to live? When will all our future Dawns be with those that have passed away? Wilson, following Séyana, translates: ‘For how long a period is it that the dawns have risen? Hor how long a period will they rise ?°
She yearns : the Dawn that now shines as the first of Dawns to come is already eager to join those that have past.
AYMN 113.) PHE RIGVEDA, 151
12 Foe-chaser, born of Law, the Law’s protectress, joy-giver, waker of all pleasant voices, Auspicious, bringing food for Gods’ enjoyment, shine on us here, most bright, O Dawn, this morning.
13 From days eternal hath Dawn shone, the Goddess, and shows this light to-day, endowed with riches. So will she shine on days to come; immortal she moves on in her own strength, undecaying. 14 In the sky’s borders hath she shone in splendour: the Goddess hath thrown off the veil of darkness. Awakening the world with purple horses, on her well-harnessed chariot Dawn approaches. .
15 Bringing all life-sustaining blessings with her, showing herself she sends forth brilliant lustre. Last of the countless mornings that have vanished, first of bright morns to come hath Dawn arisen.
16 Arise! the breath, the life, again hath reached us: darkness hath passed away, and light approacheth. She for the Sun hath left a path to travel: we have arrived where men prolong existence. 17 Singing the praises of refulgent Mornings with his hymn’s web the priest, the poet, rises. Shine then to-day, rich Maid, on him who lauds thee, shine down on us the gift of life and offspring.
18 Dawns giving sons all heroes, kine and horses, shining upon the man who brings oblations, — These let the Soma-presser gain when ending his glad songs louder than the voice of Vayu. 19 Mother of Gods, Aditi’s form of glory, ensign of sacrifice, shine forth exalted. Rise up, bestowing praise on our devotion : all-bounteous, make us chief among the people. 20 Whatever splendid wealth the Dawns bring with them to bless the man who offers praise and worship, Even that may Mitra, Varuna vouchsafe us, and Aditi and Sindhu, Earth and Heaven.
12 Evil spirits vanish when Dawn appears. She comes in accordance with the eternal law of the universe which she observes and guards. Her coming is the signal for men to offer oblations to the Gods.
16 Where men prolong extstence : anew life begins at the return of day-light.
17 His hymn’s web: the words which he weaves, or carefully composes.
18 Louder thun the voice of Vdyu: louder even than the roaring of the wind. Wilson translates: ‘At the conclusion of his praises, (enunciated), \ike the wind, (with speed),’
152 THE AYMNS OF — [BOOK I. HYMN CXIY. Rudra.
Tio the strong Rudra bring we these our songs of praise, to him the Lord of Heroes, with the braided hair, That it be well with all our cattle and our men, that in this village all be healthy and well-fed. 2 Be gracious unto us, O Rudra, bring us joy; thee, Lord of Heroes, thee with reverence will we serve.
Whatever health and strength our father Manu won by sacrifice
may we, under thy guidance, gain.
-8 By worship of the Gods may we, O Bounteous One, O Rudra, gain thy grace, Ruler of valiant men.
Come to our families, bringing them bliss: may we, whose heroes are uninjured, bring thee sacred gifts.
- Hither we call for aid the wise, the wanderer, impetuous Rudra, perfecter of sacrifice.
May he repel from us the anger of the Gods: verily-we desire his favourable grace.
5 Him with the braided hair we call with reverence down, the wild-boar of the sky, the red, the dazzling shape.
May he, his hand filled full of sovran medicines, grant us protection, shelter, and a home secure.
6 To him the Maruts’ Father is this hymn addressed, to strengthen Rudra’s might, a song more sweet than sweet.
Grant us, Immortal One, the food which mortals eat: be gracious unto me, my seed, my progeny. 7 O Rudra, harm not either great or small of us, harm not the growing boy, harm not the full-grown man.
Slay not asire among us, slay no mother here, and to our own dear bodies, Rudra, do no harm.
8 Harm us not, Rudra, in our seed and progeny, harm us not in the living, nor in cows or steeds.
Slay not our heroes in the fury of thy wrath. Bringing oblations evermore we call to thee.
1 Audra: generally explained as the Roarer, from the sound of stormy winds, the God of tempests and father of the Maruts. He is called Kapardin as wearing hair braided and knotted like a cowry shell (Aaparda). Prof. Pischel (Vedische Studien, I. 55. sqq.) derives Rudra (the Red, the Brilliant) from a lost root rud, to be red,
2 Won by sacrifice: that is, as an institutor of earliest sacrifice, enabled us to obtain by offerings to the Gods, ,
9 Even asa herdsman I have brought thee hymns of praise : O Father of the Maruts, give us happiness. Blesséd is thy most favouring benevolence, so, verily, do we desire thy saving help. 10 Far be thy dart that killeth men or cattle : thy, bliss be with us, O thou Lord of Heroes. Be gracious unto us, O God, and bless us, and then vouchsafe us doubly-strong protection. 11 We, secking help, have spoken and adored him: may Rudra, girt by Maruts, hear our calling. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
HYMN CXY. Strya,
Tue brilliant presence of the Gods hath risen, the eye of Mitra, Varuna and Agni.
The soul of all that moveth not or moveth, the Sun hath filled the air and earth and heaven.
Like as a young man followeth a maiden, so doth the Sun the Dawn, refulgent Goddess :
Where pious men extend their generations, before the Auspicious One for happy fortune.
3 Auspicious are the Sun’s Bay-coloured Horses, bright, changing hnes, meet for our shouts of triumph. Bearing our prayers, the sky’s ridge have they mounted, and in a moment speed round earth and heaven. 4 This is the Godhead, this the m‘ght of Sirya: he hath withdrawn what spread o’er work unfinished. When he hath loosed his Horses from their station, straight over all Night spreadeth out her garment.
be
Sn ne aed
9 Bven asa herdsman: as a herdsman prays for the well-being of his cattle, so the poet prays for the prosperity of those for whom he speaks.
9 The exact meaning of the second line is somewhat uncertain. As I have rendered it, in accordance with Ludwig, ib reminds one of Shelley’s, ‘Man, the imperial shape, then multiplied His generations under the pavilion Of the Sun’s throne.’ Wilson, following Sé ae ‘At which season pious men perform (the ceremonies " , Ves,’ Sayana proposes an alternative rendering by taking yuy?ni (generations, | ages,) to mean ‘ yokes for ploughs’; ‘for, at this season, men seeking to propitiate the gods by the profit which agriculture yields, equip their ploughs.’ ,
4 He hath withdrawn; that is, says Wilson, ‘the cultivator or artisan desists from his lat . "’* -* ~nfinished, upon the setting of the sun’; when thesun‘has .° ‘ ‘*. . . himself) the diffused (light which has been shed) upon the unfinished task,’
154 THE HYMNS OF [BOOK fF,
5 In the sky’s lap the Sun this form assumeth that Varuna and
Mitra may behold it. His Bay Steeds well maintain his power eternal, at one time
bright and darksome at another. 6 This day,-O Gods, while Sarya is ascending, deliver us from
trouble and dishonour. - This prayer of ours may Varuna grant, and Mitra, and Aditi
and Sindhu, Earth and Heaven. HYMN CXVI. Asvins. I tre like grass my song for the Ndsatyas, and send their lauds forth as the wind drives rain-clouis, Who, in a chariot rapid as an arrow, brought to the youthful Vimada a consort, 2 Borne on by rapid steeds of mighty pinion, or proudly trust-
ing in the Gods’ incitements. That stallion ass of yours won, O Nasatyas, that thousand in
the race, in Yama’s contest. 3 Yea, Asvins, as a dead man leaves his riches, Tugra left Bhuj-
yu in the cloud of waters. Ye brought him back in animated vessels, traversing air, un-
wetted by the billows. 4. Bhujyu ye bore with wingéd things, Nisatyas, which for three nights, three days full swiftly travelled, To the sea’s farther shore, the strand of ocean, in three cars,
hundred-footed, with six horses. 5 Ye wrought that hero exploit in the ocean which giveth no
support, or hold, or station, What time ye carried Bhujyu to his dwelling, borne in a ship
with hundred oars, O Asvins.
ED
5 His power eternal, as maker and ruler of day and night.
This Hymn and the five following are ascribed to the Rishi Kakshtvan.
1 Gruss: the sacred grass which is spread on the altar,
Ndsatyas : a common name of the Asvins. See J. 3. 3.
Vinada: the Asvins assisted Vimada, who was attacked when returning home with his newly-won bride, whom they carried to his house in their own chariot, Most of the deeds aseribed to the Asvins in this hymn have been mentioned in I. 112.
2 Stallion ass; that draws the car of the Asvins. See I. 34. 9,
Yama's contest : apparently the race instituted by the Gods when Prajapati (here represented by Yama) gave his daughter Stiry4 in marriage to King Soma, the Moon, as related in Aitareya-Bréhmana, IV. 2. See Ehni, Der Mythus des Yama, p. 160.
3 Bhujyu: see I. 112, 6.
5 ‘ This,’ observes Wilson, ‘is a rather unintelligible account of a sea-voy-~ age, although the words of the text do not admit of any other rendering.’
6 The white horse which of old ye gave Aghisva, Asvins, a gift to be his wealth for-ever,— Still to be praised is that your glorious present, stillto be famed is the brave horse of Pedu.
7 O Heroes, ye gave wisdom to Kakshivin who ,sprang from Pajra’s line, who sang your praises.
Ye poured forth from the hoof of your strong charger a hundred jars of wine as from a strainer
8 Ye warded off with cold the fire’s fierce burning; food very ‘rich in nourishment ye furnished. Atri, cast downward in the cavern, Agsvins, ye brought, with all his people, forth to comfort.
9 Ye lifted up the well, O ye Nasatyas, and set the base on high to open downward. Streams flowed for folk of Gotama who thirsted, like rain to bring forth thousandfold abundance.
10 Ye from the old Chyavaina, O Niasatyas, stripped, as ’twere mail, the skin upon his body, Lengthened his life when all had left him helpless, Dasras! and made him lord of youthful maidens.
11 Worthy of praise and worth the winning, Heroes, is that your favouring succour, O Nasatyas, What time ye, knowing well his case, delivered Vandana from the pit like hidden treasure. 12 That mighty deed of yours, for gain, O Heroes, as thunder heraldeth the rain, I publish, When, by the horse’s head, Atharvan’s offspring Dadhyach made known to you the Soma’s sweetness.
6 Ayhdgva: another name of Pedu ; or an epithet of Pedu ‘having bad or vicious horses.’ Pedu was a royal Rishi who worshipped the Asvins and was thus rewarded.
” Kakshtoin : a famous Rishi, (see I. 18. 1,) a descendant of the Pajras or Angirases. Strong charger: that is, the - i**-* ~. “‘-ud, from which the Asvins poured down copious showers. Cf. +. ++ . | of the horse Pegasus and the fountain Hippocrene.
8 Atri: see I. 112, 7.
9 The well; that is the watery cloud. This deed is ascribed to the Maruts in I. 85. 11. 10 Dusrus;: a name of the Asvins ; Wonder-Workers, or Mighty Ones.
li Vandana ; see I. 112, 5.
12 By the horses head: ‘Indra, having taught the sciences called Pravargyavidyd and Madhuvidyd to Dadhyach, threatened that he would cut off his head if ever he taught them to any oneelse. The Asvins prevailed upon him to teach them the prohibited knowledge, and, to evade Indra’s threat, took off the head of the sage, replaging it by that of a horse.’—Wilson, See I, 84. 13,
13 In the great rite the wise dame called, Nasatyas, you, Lords of many treasures, to assist her. Ye heard the weakling’s wife, as ’*bwere an order, and gave to her a son Hiranyahasta.
14 Ye from the wolf's jaws, as ye stood together, set free the quail, O Heroes, O Nasatyas. Ye, Lords of many treasures, gave the poet his perfect vision as he mourned his trouble. 15 When in the time of night, in Khela’s battle, a leg was severed like a wild bird’s pinion, Straight ye gave Vispala a leg of iron that she might move what time the conflict opened.
16 His father robbed Rijragva of his eye-sight who for the she-wolf slew a hundred wethers. Ye gave him eyes, Nasatyas, Wonder-Workers, Physicians, that he saw with sight uninjured.
17 The Daughter of the Sun your car ascended, first reaching as it were the goal with coursers. All Deities within their hearts assented, and ye, Nasatyas, are close linked with glory. 18 When to his house ye came, to Divodisa, hasting to Bharadvaja, O ye Asvins, The car that came with you brought splendid riches: a porpoise and a bull were yoked together.
13 The weakling’s wife: ov Vadhrimati, which has that meaning.
14 Set free the quatl: see I. 112. &.
_15 Khela's buttle: the Commentator says that Khela was a Raji, whose relative Vispalé lost a foot in battle and received an iron leg from the Asvins at the prayer of Agastya, Khela’s family priest. See I. 112. 10.
16 Rijrdgva, mentioned in I. 101. 17, was one of the sons of Vrishigir. The she-wolf for whom’he slaughtered the sheep was one of the asses of the Asvins in disguise, and the Asvins consequently restored to him the eye-sight of which his angry father had deprived him. ~~
17 The Daughter of the Sun: ‘Stirya, itis related, was desirous of giving his daughter Siryé to Soma ; but all the gods desired her asa wife. They agreed that he who should first reach the sun, as a goal, should wed the damsel, The Asvins were victorious ; and Sfiryd, well pleased by their success, rushed immediately into their chariot.’—Wilson. See note on verse 2 of this hynan.
18 Divoddsa;: see I. 112. 14. His family priest was one of the Bharad-
vijas, The Asvins, it is said, vores the porpoise and the bull together as a
proof of power.
AIM 11/4 THE RIGVEDA. 157
19 Ye, bringing wealth with rule, and life with offspring, life rich in noble heroes, O Nasatyas, Accordant came with strength to Jahnu’s children who offered you thrice every day your portion. 20 Ye bore away at night by easy pathways Jahusha compassed round on every quarter,
And, with your car that cleaves the foe asunder, Nasatyas ne’er decaying ! rent the mountains.
21 One morn ye strengthened Vasa for the battle, to gather spoils that might be told i in thousands.
With Indra joined ye drove away misfortunes, yea, foes of Prithusravas, O ye Mighty. 22 From the deep well ye raised on high the water, so that Richatka’s son, Sara, should drink it ; And with your might, to help the weary Sayu, ye made the barren cow yield milk, Nasatyas, 23 To Visvaka, Nasatyas! son of Krishna, the righteous man who sought your aid aud praised you, Ye with your powers restored, like some lost ercature, his son Vishnapu for his cyes to look on. 24 Asvins, ye raised, like Soma in a ladle, Rebha, who for ten days and ten nights, fettered
Had lain in cruel bonds, immersed and wounded, suffering sore affliction, in the waters.
25 I have declared your wondrous deeds, O Asvins: may this be mine, and many kine and heroes. May I, enjoying lengthened life, still secing, enter old age as ’twere the house [ live in.
HYMN CXVIT. Asvins.
ASVINS, your ancient pricst invites you hither to gladden you with draughts of meath, of Soma.
Our gift is on the grass, our soug apportioned: with food and strength come hither, O N dsatyas.
19 Jahnu's children; Jahnu was a Maharshi or great Rishi,
21 Vuse: see I. 112. 10. Prithugravas appears to be identical with Prithusravas Kantta, mentioned in VIII. 46, 21, whose family priest was Vasa.
22 Sayu: has been mentioned in I. 112,16. Of Sara in this verse and of
Visvaka, Krishna, and Vishn4pu in the next we are only told that they were Rishis.
24 Rebha: see I. 112. 5,
25 May this be mine; may I be master of this place or district, a substantive of some such signification being understood.
2 That car of yours, swifter than thought, O Asvins, which drawn by brave steeds cometh to the people, Whereon ye seek the dwelling of the pious,—come ye thereon to our abode, O Heroes.
3 Ye freed sage Atri, whom the Five Tribes honoured, from the strait pit, ye Heroes, with his people, Baffling the guiles of the malignant Dasyu, repelling them, ye Mighty, in succession. 4 Rebha the sage, ye mighty Heroes, Asvins! whom, like a horse, vile men had sunk in water,— Him, wounded, with your wondrous powers ye rescued: your exploits of old time endure for ever.
5 Ye brought forth Vandana, ye Wonder-Workers, for triumph, like fair gold that hath been buried,
Like one who slumbered in destruction’s bosom, or like the Sun when dwelling in the darkness.
6 Kakshivan, Pajra’s son, must laud that exploit of yours, Nasatyas, Heroes, ye who wander! When from the hoof of your strong horse ye showered a hundred jars of honey for the people. 7 To Krishna’s son, to Visvaka who praised you, O Heroes, ye restored his son Vishnapu. To Ghosh, living in her father’s dwelling, stricken in years, ye gave a husband, Asvius.
8 Rushati, of the mighty people, Asvins, ye gave to Syava of the line of Kanva. This deed of yours, ye Strong Ones, should be published, that ye gave glory to the son of Nrishad. 9 O Asvins, wearing many forms at pleasure, on Pedu ye bestowed a fleet-foot courser, Strong, winner of a thousand spoils, resistless, the serpentslayer, glorious, triumphant.
3 Atri: see I. 116.8. The Five Tribes: are the confederate Aryan families
named in the note to I, 7. 9. 4 Rebha: sce J. 112.5. Like a horee: sunk deep in water like a horse when
he is bathed in a river.
h Vandana; see I, 116, 11,
6 Kakshtvén: see I. 116. 7. Strong horse: see I. 116. 7.
7 Ghoshi: Kakshivin’s daughter, said to have been afflicted with leprosy and healed by the Asvins, who found her a ‘husband.
8 Sydva: a Rishi whom the Asvins cured of leprosy, and enabled to marry Rushati. Zhe sonof Nrishad; Kanva or his descendant SyAva.
9 Pedu; see I. 116. 4. Lhe serpent-sluyer ; see IX. 88, 4, and Hymns of the Atharva-veda, X. 4, 47,
10 These glorious things are yours, ye Bounteous Givers; prayer, praise in both worlds are your habitation. O Asvins, when the sons of Pajra call you, send strength with nourishment to him who knoweth. 11 Hymned with the reverence of a son, O Asvins, ye Swift Ones giving booty to the singer, Glorified by Agastya with devotion, established Vispala again, Nasatyas. 12 Ye Sons of Heaven, ye Mighty, whither went ye, sought ye for his fair praise the home of Kavya, When, like a pitcher full of gold, O Asvins, on the tenth day ye lifted up the buried? 13 Ye with the aid of your great powers, O Asvins, restored to youth the ancient man Chyavana. The Daughter of the Sun with all her glory, O ye Nasatyas, chose your car to bear her. ‘14 Ye, ever-youthful Ones, again remembered Tugra, according to your ancient manner: ° With horses brown of hue that flew with swift wings ye brought back Bhujyu from the sea of billows. 15 The son of Tugra had invoked you, Asvins; borne on he went uninjured through the ocean. Ye with your chariot swift as thought, well-harnessed, carried him off, O Mighty Ones, to safety. 16 The quail had invocated you, O Asvins, when from the wolf’s devouring jaws ye freed her. With conquering car ye cleft the mountain’s ridges; the offspring of Visvach ye killed with poison. 17 He whom for furnishing a hundred wethers to the she-wolf, his wicked father blinded,— To him, Rijrisva, gave ye eyes, O Asvins; light to the blind ye sent for perfect vision.
11 Agastya: the family priest of Khela, See I. 116. 15.
12 Kdvya: Usanf, son of Kavi. See I. 88,6. Zhe buried: Rebha. The meaning is, ‘why did ye delay so long the reseue of Rebha?’
18 Chyavdna: see I. 116.10. Zhe Daughter of the Sun: see I. 116. 17. i4 Ye brought back Bhujyu: see I. 116. 8.
16 The quail: see I. 116.14, Wisudeh ; said to be an Asura or fiend. 17 Rijrésva : see I. 116, 16.
160 THE HYMNS OF [BOOK J.
18 To bring the blmd man joy thus cried the she-wolf: O Asvins, O ye Mighty Ones, O Heroes, For me Rijrisva, like a youthful lover, hath cut piecemeal one and a hundred wethers. 19 Great and weal-giving is your aid, O Asvins, ye, objects of al} thought, made whole the cripple. Purandhi also for this cause invoked you, and ye, O Mighty, | came to her with succours.
20 Ye, Wonder-Workers, filled with milk for Sayu the milkless cow, emaciated, barren ;
And by your powers the child of Purumitra ye brought to Vimada to be his consort. ”
21 Ploughing and sowing barley, O ye Agvins, milking out food for men, ye Wonder-Workers, Blasting away the Dasyu with your trumpet, ye gave far-spreading light unto the Arya. 22 Ye brought the horse’s head, ASvins, and gave it unto Dadhyach the offspring of Atharvan. True, he revealed to you, O Wonder-Workers, sweet Soma, Tvashtar’s secret, as your girdle. 23 O Sages, evermore I crave your favour: be gracious unto all
- my prayers, O Asvins. Grant me, Nasatyas, riches in abundance, wealth famous and accompanied with children. 24 With liberal bounty to the weakling’s consort ye, Heroes, gave a son Hiranyahasta ; And Syava, cut into three several pieces, ye brought to life again, O bounteous Asvins.
25 These your heroic exploits, O ye Asvins, done in the days of old, have men related.
May we, addressing prayer to you, ye Mighty, speak with brave sons about us to the synod.
19 Purandit: or as SAiyana explains, ‘the wise maid,’ Ghoshd. 20 Saye: see I. 112.16; and I. 116. 22. Vemada: see I. 112. 19.
22 Dadhyach: see I. 116.12, As your girdle: to strengthen and support you.
24 The weakling's consort: see I. 116.18. Sydva;: cut to pieces by the Asuras, was made whole by the Asvins. ;
25 The synod: the congregation of worshippers,
TTY MN 118.] THE RIGVEDA. 161 = HYMN CXVII, Asvins,
FiyINnG, with falcons, may your chariot, Asvins, most gracious, bringing friendly help, come hither,—
Your chariot, swifter than the mind of mortal, fleet as the wind, three-seated,.O ye Mighty. ,
2 Come to us with your chariot triple seated, three-wheeled, of
triple form, that rolleth lightly.
Fill full our cows, give mettle to our horses, and make each hero son grow strong, O Asvins. ;
3 With your well-rolling car, descending swiftly, hear this the press-stone’s song, ye Wonder-Workers. How then have ancient sages said, O Asvins, that ye most swiftly come to stay affliction ? ;
4 O Asvins, let your falcons bear you hither, yoked to your chariot, swift, with flying pinions, Which, ever active, like the airy eagles, carry you, O Nasatyas, to the banquet. 5 The youthful Daughter of the Sun, delighting in you, ascended there your chariot, Heroes. Borne on their swift wings let your beauteous horses, your birds of ruddy hue, convey you near us.
6 Ye raised up Vandana, strong Wonder-Workers! with great might, and with power ye rescued Rebha. From out the sea ye saved the son of Tugra, and gave his youth again unto Chyavana. 7 To Atri, cast down to the fire that scorched him, ye gave, 0 Asvins, strengthening food and favour. ; Accepting his fair praises with approval, ye gave his eyes again to blinded Kanva. 8 For ancient Sayu in his sore affliction ye caused his cow to swell with milk, O Asvins. : The quail from her great misery ye delivered, and a new leg for Vispala provided. ,
9 A white horse, Asvins, ye bestowed on Pedu, a serpent-slaying steed sent down by Indra, Loud-neighing, conquering the foe, high-mettled, firm-limbed and vigorous, winning thousand treasures. 10 Such as ye are, O nobly born, O Heroes, we in our trouble call on you for succour.
5 In this and the following verses most of the wonderful deeds of the Asvins mentioned in the preceding hymn are briefly referred to,
Accepting these our songs, for our well-being come to us on your chariot treasure-laden.
11 Come unto us combined in love, Nasatyas ; come with the fresh swift vigour of the falcon. Bearing oblations I invoke you, Asvins, at the first break of everlasting morning.
HYMN CXIX. Asvins,
Hirrer, that I may live, I call unto the feast your wondrous car, thought-swift, borne on by rapid steeds,
With thousand banners, hundred treasures, pouring gifts, promptly obedient, bestowing ample room.
2 Even as it moveth near my hymn is lifted up, and all the regions come together to sing praise. I sweeten the oblations; now the helpers come. Urjani hath, O Asvins, mounted on your car. awe
3 When striving man with man for glory ‘they hayemn mot, brisk, measureless, eager for vietory in fight, Then verily your car is seen upon the slope when ye, O Asvins, bring some choice boon to the prince. 4 Ye came to Bhujyu while he struggled in the flood, with flying birds, self-yoked, ye bore him to his sires. Ye went to the far-distant home, O Mighty Ones; and famed is your great aid to Divodasa given.
5 Asvins, the car which you had yoked for glorious show your own two voices urged directed to its goal. Then she who came for friendship, Maid of noble birth, elected you as Husbands, you to be her Lords. 6 Rebha ye saved from tyranny; for Atri’s sake ye quenched with cold the fiery pit that compassed him. Ye made the cow of Sayu stream refreshing milk, and Vandana was holpen to extended life.
2 Unjant: strength, personified. According to Sayana, Urjaut is Siirya the daughter of the Sun. 38 Upon the slope: that is, of the sky.
4 Bhujyu, and other persons and incidents referred to in this hymn have been mentioned in J. 116, :
5 She who came for friendship: SaryA. The meaning seems to be, ag Ludwig says, that she came intending to avail herself of the services of the Agvins as bridesmen, and that they became her bridegrooms instead,
AY UN 120.) THE RIGVEDA. 183
¢ Doers of marvels, skilful workers, ye restored Vandana, like a car, worn out with length of days.
“From earth ye brought the sage to life in wondrous mode: be your great deeds done here for him who honours you.
8 Ye went to him who mourned in a far distant place, him who was left forlorn by treachery of. his size. Rich with the light of heaven was then the help ye gave, and marvellous your suceour when ye stood by him.
9 To you in praise of sweetness sang the honey-bee: Ausija calleth you in Soma’s rapturous joy. Ye drew unto yourselves the spirit of Dadhyach, and then the horse’s head uttered his words to you.
10 A horse did ye provide for Pedu, excellent, white, O ye Asvins, conqueror of combatants, Invincible in war by arrows, seeking heaven, worthy of fame, like Indra, vanquisher of men.
HYMN CXxX. Asving,
Asvins, what praise may win your grace? Who may be pleasing to you both! How shall the ignorant worship you?
2 Here let the ignorant ask the means of you whe know—for nene beside you knoweth aught— Not of a spiritless mortal man.
3 Such as ye are, all-wise, we call you. Ye wise, declare to us this day accepted prayer. Loving you well your servant lauds you.
8 To him who mourned: Bhujyu. 9 The honey-bee; meaning Ausija or the son of Usij, the sage Kakehivan.
i ¢ the legends recounted in these hymns to the Asvins, Mr. ee (0. S. Texts, V. 248): ‘The deliverances of Rebha, Vandana, Parivrij, Bhujyu, Chyavaéna, and others are explained by Professor Benfey {following Dr. Kuhn and Professor Miiller,) as referring to certain physical phenomena with which the Asvins are supposed by these scholars to be connected. But this allegorical method of Inerr~s+s*-~ ~eems unlikely to be correct, as itis difficult to suppose that - ‘in question should have been alluded to under such a variety of names and circumstances. It appears, therefore, to be more prebable that the rishis merely refer to certain legends which were popularly current of interventions of the Agvins in behalf of the persens whose names are mentioned.
ere
Parts of this Hymn are (difficult and olscure, The first nine stanzas are in nine different metres.
2 In line 2 I adopt Ludwig's emendation ekratau for dkrau of the Lexi
4 Simply, ye Mighty Ones, I ask the Gods of that wendrous oblation hallowed by the mystic word. Save us from what is stronger, fiercer than ourselves.
5 Forth go the hymn that shone in Ghosha Bhrigu’s like, the song wherewith the son of Pajra worships you, Like some wise minister. 6 Hear ye the song of him who hastens speedily. O Asvins, I am he who sang your praise. Hither, ye Lords of Splendour, hither turn your eyes. 7 For ye were ever nigh to deal forth ample wealth, to give the wealth that ye had gathered up. As such, ye Vasus, guard us well, and keep us safely from the wicked wolf.
8 Give us not up to any man who hateth us, nor let our milchcows stray, whose udders give us food, Far from our homes without their calves.
- 9 May they who love you gain you for their Friends. Prepare ye us for opulence with strengthening food, Prepare us for the food that floweth from our cows.
10 I have obtained the horseless car of Asvins rich in sacrifice, And I am well content therewith.
11 May it convey me evermore: may the light chariot pass from
men To men unto the Soma draught.
12 It holdeth slumber in contempt, and the rich who enjoyeth not: Both vanish quickly and are lost.
HYMN CXXI. Tndrs.
Wuen will men’s guardians hasting hear with favour the song of Angiras’s pious children ? a
When to the people of the home he cometh, he strideth to the sacrifice, the Holy.
4 Hallowed by the mystic word : by the exclamation ¢dshat, used in making an oblation to a God with fire. This word is of the most essential importance in sacrifice, but if carelessly and inconsiderately used its effects are deadly and against these the Rishi prays for protection. ‘
5 Ghosha: Siyana says that Suhastya, the son of Ghoshd, is intended.
The son of Pajra: one of the descendants of the Angirases ; here, according to Sdyana, the Rishi Kakshivan.
In this Hymn, as in the preceding, there are several very obscure passages which can only conjecturally be translated and explained.
2 He stablished heaven ; he poured forth, skilful worker, the wealth of kine, for strength, that nurtures heroes. The Mighty One his self-born host, regarded, the horse’s mate, the mother of the heifer.
3 Lord of red dawns, he came victorious, daily to she Angirases’ former invocation. ' His bolt and team hath he prepared, and stablished the heaven for quadrupeds and men two-footed.
4 In joy of this thou didst restore, for worship, the lowing company of hidden cattle.
When the three-pointed one descends with onslaught he opens wide the doors that cause man trouble.
5 Thine is that milk which thy swift-moving Parents brought down, a strengthening genial gift for conquest ; When the pure treasure unto thee they offered, the milk shed from the cow who streameth nectar. 6 There is he born. May the Swift give us rapture, and like the Sun shine forth from yonder dawning,
Indu, even us who drank, whose toils are offerings, poured from the spoon, with praise, upon the altay,
2 The Mighty One: Indra is here said to have regarded or looked on the host born from, or produced by him, that is, perhaps, the heaven and the earth in general. Specially has he regarded the animals in which the wealth of the people chiefly consists, among which the mare and the cow naturally hold the chief place. Ludwig would read métaram gdm instead of -mdtarum goh. He thinks that the mate of the horse (Sfirya) is the earth, the motherly cow. Sdyana says that Indra in sport made a mare bring forth a calf, and Wilson following him translates : ‘he made the female of the horse unnaturally the mother of the cow.’
4 In joy of this ; in the rapture arising from drinking this Soma juice.
The lowing company of hidden caitle: the rain-clouds carried off and kept concealed by the Panis.
The three-pointed one: apparently the thunderbolt. Sdyana takes it to mean Indra (elevated as a triple crest in the three worlds), He: Indra.
5 Thy swift-moving Parents : Heaven and Earth. 6 The Swift: the swiftly flowing and efficacious Indu or Soma.
Whose toils are offerings; whose drops of sweat, as we labour in our sacred duties, count as oblations to the Gods whom we serve.
From yonder duwning; probably an indication of time only.
186 THE HYMNS OF [BOOK Z,
7 When the wood-pile, made of good logs, is ready, at the Sun’s worship to bind fast the Bullock, fhen when thou shinest forth through days of action for the Car-borne, the Swift, the Cattle-secker.
8 Hight steads thou broughtest down from mighty heaven, when fighting for the well that giveth splendour, That men might press with stones the gladdening yellow, strengthened with milk, fermenting, to exalt thee.
9 Thou hurledst forth from heaven the iron missile, brought by the Skilful, from the sling of leather, When thou, O Much-invoked, assisting Kutsa with endless deadly darts didst compass Sushna.
10 Bolt-armed, ere darkness overtook the sunlight, thou castest at the veiling cloud thy weapon, . Thou rentest, out of heaven, though firmly knotted, the might of Sushna that was thrown around him. 1l The mighty Heaven and Earth, those bright expanses that have no wheels, joyed, Indra, at thine exploit. Vritra, the boar who lay amid the waters, to sleep thou sentest with thy mighty thunder, | 12 Mount Indra, lover of the men thou guardest, the well-yoked horses of the wind, best bearers. The bolt which Kavya Usani erst gave thee, strong, gladdening, Vritra-slaying, hath he fashioned. 13 The strong Bay Horses of the Sun thou stayedst: this Etaga
drew not the wheel, O Indra. | Casting them forth beyond the ninety rivers thou dravest
down into the pit the godless.
7 To bind fust the Bullock: the Bullock is the Sun himself: the sacrifice is to secure the blessings of sunlight. Sfyana explains: the priest is competent for the attachment of the animal to the stake.
The Cur-borne, the Swift, the Cattle-seeker ; apparently appellations of Indra, 8 The well that giveth splendour: the cloud that sheds fertilizing rain.
The yellow: the Soma juice.
9 The Skilful: Tvashtay.
Kdvya Ugand; see I. 51. 10.
18 The first hemistich of this stanza is most difficult, and I do not see how it can be satisfactorily translated and explained. Ihave followed Grassmann who translates: ‘Du liessest ruhn der Sonne starke Rosse, nicht zog der Renner mehr ihr Rad, O Indra.’ If this be the meaning, the reference may be, perhaps, to an eclipse of the sun.
Htagsu : uppears in a double character, first as a sacrificer who offered Soma juice to Indra and was aided and favoured by that God (I. 51. 15), and secondly, Etaga is the name of the horses or of one of the horses, or of the single
14 Indra, preserve thou us from this affliction ; Thunder-armed, save us from the misery near us. Vouchsafe us affluence in chariots, founded on horses, for our food and fame and gladness.
15 Never may this thy loving-kindness fail us; mighty in strength, may plenteous food surround us. —_ Maghavan, make us share the foeman’s cattle; may we be thy most liberal feast-companions.
HYMN CXXILE. Visvedevas.
SAY, bringing sacrifice to bounteous Rudra, This juice for drink to you whose wrath is flecting !
With Dyaus the Asura’s Heroes [ have lauded the Maruts ag with prayer to Earth and Heaven.
2 Strong to exalt the early invocation are Night and Dawn who show with varied aspect. The Barren clothes her in wide-woven raiment, and fair Morn shines with Strya’s golden splendour.
3 Cheer us the Roamer round, who strikes at morning, the Wind delight us, pourcr forth of waters ! Sharpen our wits, O Parvata and Indra. May all the Gods vouchsafe to us this favour.
horse, of Sairya or the Sun, especially, it seems, of the horse who, during the night, draws back the chariot of the Sun from the west to the east. In this verse, according to M. Bergaigne, Etasa himself or his substitute (the word ‘na’ which I have taken to mean ‘not’ being understood in its alternative sense of ‘like or as’) is represented as drawing the wheel when Indra has stayed the course of the Harits or Bay Horses of the Sun. It is not-difficult, says M, Bergaigne, to reconcile these two different conceptions of the réle of Etasa. (A sacrificer especially favoured by Indra may represent either the sacrificial fire or the Soma juice that is prepared, consecrated, and offered to the Gad, and Soma, in the Veda, is frequently represented asa horse. See Bergaigne, La Reliyion Védique, Vol. LL. 330-333.
_1 The meaning of this very difficult verse appears to be, that the offering of Soma juice is presented to Rudra and to his sons the flerce but easily appeased Maruts or Storm-Gods, whom the poet has lauded as the Heroes of Dyaus, the | Immortal, and has at the same time supplicated the Deities Heaven and Earth. Wilson, following Sdyana, paraphrases the second hemistich: “I praise him, who with his heroic (followers) as (with shafts) from a quiver expelled (the Asuras) from heaven: and (I praise) the Auruts, (who abide) between heaven and earth.’
2 The burren ; the unfruibful Night ; in which no work is done.
3 The Roamer round : ‘the circumambient divinity,’ the Wind.
Who strikes at morning: perhaps, blows away all evil spirits of the night.
Purvaia : the presiding Genius of the mountains and ruler of the clouds, frequently associated with Indra,
4 And Ausija shall call for me that famous Pair who enjoy and drink, who come to brighten. Set ye the Offspring of the Floods before you; both Mothers of the Living One who beameth.
For you spall Augija call him who thunders, as, to win Arjuna’s assent, cried Ghosha.
I will invoke, that Pishan may be bounteous to you, the rich munificence of Agni.
6 Heayr,. Mitra- Varuna, these mine invocations, hear them from all men in the hall of worship. Giver of famous gifts, kind hearer, Sindhu who gives fair fields, listen with all his waters ! 7 Praised, Mitra, Varuna! is your gift, a hundred cows to the Prikshayfimas and the Pajra. Presented by car-famous Priyaratha, supplying nourishment, they came directly. : 8 Praised is the gift of him the very wealthy : may we enjoy it, men with hero children: His who hath many gifts to give the Pajras, a chief who makes me rich in cars and horses.
9 The folk, O Mitra-Varuna, who hate you, who sinfully hating pour you no libations, Lay in their hearts, themselves, a wasting sickness, whereas the righteous gaineth all by worship.
10 That man, most puissant, wondrously urged onward, famed among heroes, liberal in giving, Moveth a warrior, evermore undaunted in all dncounters even with the mighty.
11 Come to the man’s, the sacrificer’s calling: hear, Kings of Immortality, joy-givers | While ye who speed through clouds decree your bounty largely, for fame, to him the chariot-rider.
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4 Ausa; theson of Ugij, that is, Kakshivin himself, the Rishi of the hymn,
That famous Puir; the Asvins. The Offspring of the Flood : Agni.
The Living One who beameth: or praiseth. Agni appears to be meant.
5 Him who thunders; Indra. Ghoshd, in I. 117. 5, is said to have been provided with a husband by the Asvins. Arjuna, in this verse, may perhaps have been the husband’s name, The meaning of the passage is uncertain. Sdyana takes drjuna to mean white skin, or leprosy, from which Ghoshaé prayed to be made free.
8 Sindhu: the Indus 5 rhe Deity presiding over waters.
7 Who the Pr*’-"- .°~ * erg of swift horses are, is uncertain.
The Pajra: th ee “: o...+. .' himself, a member of the priestly family of the Pajras,
11 Kings of Immortality + Varuna and Mitra,
12 Vigour will we bestow on that adorer whose tenfold draught we come to taste, so spake they. May all in whom rest splendour and great riches obtain refreshment in these sacrifices.
13 We will rejoice to drink the tenfold present when the twicefive come bearing sacred viands. What can he do whose stecds and reins are choicest? These, the all-potent, urge brave men to conquest.
14 The sea and all the Deities shall give us him with the golden ear and neck bejewelled. Dawns, hasting to the praises of the pious, be pleased with us, both offerers and singers.
15 Four youthful sons of Masarsira vex me, three, of the King, the conquering Ayavasa. Now like the Sun, O Varuna and Mitra, your car hath shone, ldhg-shaped and reined with splendour.
HYMN CXXIHLI. Dawn.
Tas Dakshina’s broad chariot hath been harnessed: this car the Gods Immortal have ascended.
Fain to bring light to homes of men the noble and active Goddess hath emerged from darkness.
12 Tenfold draught ; Soma juice offered in ten ladles, the twice sive of the following verse.
14 Him with the golden ear: perhaps the Sun; but the meaning of the hemistich is uncertain.
15 There is no verb in the first hemistich, and I follow Sayana in supplying ‘vex,’ But g?gveh may mean ‘ young horses’ as well as ‘youthful sons,’ and the verb to be supplied may be ‘carry,’ as suggested by Grassmann. The whole hymn, as Wilson observes, ‘is very elliptical and obscure,’ and much of it is at present unintelligible.
- s ecimenhemamendl
lL The Dakshin ?s broad chariot ; the Dakshina itself, that is the honorarium or fee presented by the institutor of a sacrifice to the priests who perform the ceremony. The meaning of the first hemistich appears to be that all preparations have been made for +”. ~~-~ 7 =~ ‘°-e, and especially that the fee for its performance—a most .- ss 7 ready, and that the God are coming to the rite. The word ddéshindydh is considered by Sayana to be an epithet of ushodevatdydh, understood, that is, ‘of the Goddess Ushas or Dawn,’ Wilson accordingly translates, ‘the spacious chariot of the graceful (Dawn) ;’ Ludwig renders the word by ‘ friendly,’ and Grassmann by ‘ wealth,’ both scholars applying the epithet to Ushas or Dawn who is not mentioned in the text. I have followed M. Bergaigne who says: ‘The interpretation of the word dakshin4@ in the sense of sacrificial salary, in the first verse of our hymn as also in the fifth, is, not only gossid/e but the only possible one, for the reason that this word has no other sense in the Rig-Veda than that of “salary, recompense,” given either by the earthly mughuvun, that is to say by those
2 She before all the living world hath wakened, the Lofty One who wins and gathers treasure. Revived and ever young on high she glances. Dawn hath come first unto our morning worship. 3 If, Dawn, thou Goddess nobly born, thou dealest fortune this day to all the race of mortals, May Savitar the God, Friend of the homestead, declare before the Sun that we are sinless. 4 Showing her wonted.form each day that passeth, spreading the light she visiteth each dwelling. Eager for conquest, with bright sheen she cometh. Her portion is the best of goodly treasures. 5 Sister of Varuna, sister of Bhaga, first among all sing forth, O joyous Morning. Weak be the strength of him who worketh ovil: may %e subdue him with our car_the guerdon. 6 Let our glal hymns and holy thoughts rise upward, for the flames brightly burning have ascended. The far-refulgent Mornings make apparent the lovely treasures which the darknoss covered. 7 The one departeth and the other cometh: unlike in hue day’s
halves march on successive. : One hides the gloom of the surrounding Parents. Dawn on
her shining chariot is resplendent. 8 The same in form to-day, the same to-morrow, they still keep Varuna’s eternal statute.
who pay the priest for performing the sacrifice, or by the heavenly maghavan, Indra, who in his turn pays for the sacrifice by favours of every kind to the man who causes it to be offered.’ Sce La Keliyion Veédique, Vol. IIL pp. 283, &., for M. Bergaigne’s translation of, and polemical commentary on, this hymn.
The noble and active Goddess: Ushas, Aurora, or Dawn. The word Goildess is not in the text,
3 May Savitar: the all-seeing deity Savitar who presides over, but is sometimes distinguished from, the Sun, is appealed to as the best judge of the suppliant’s innocence,
5 Our car the guerdon: may the liberal fee given for the performance of the sacrifice be to us as a war-chariot to enable us to overpower those who would injure us.
7 Days halves: day and night. The surrounding Parents are the all-encompassing Heaven and Harth: the nightly darkness which envelops them ig hidden or dispelled by the day
Blameless, in turn they traverse thirty regions, and dart across the spirit in a moment.
9 She who hath knowledge of the first day’s nature is born refulgent white from out the darkness. The Maiden breaketh not the law of Order, day by day coming to the place appointed.
10 In pride of beauty like a maid thou goest, O Goddess, to the God who longs to win thee,
And smiling, youthful, as thou shinest brightly, before him thou discoverest thy bosom.
11 Fair as a bride embellished by her mother thou showest forth thy form that all may see it. Blesstd art thou,O Dawn. Shine yet more widely. No other Dawns have reached what thou attainest. 12 Rich in kine, horses, and all goodly treasures, in constant operation with the sunbeams, The Dawns depart and come again assuming their wonted forms that promise happy fortune.
13 Obedient to the rein of Law Eternal give us each thought that more and more shall bless us.
Shine thou on us to-day, Dawn, swift to listen. With us be riches and with chiefs who worship.
HYMN CXXIV. Dawn.
Tut Dawn refulgent when the fire is kindled, and the Sun rising, far diffuse their brightness.
Savitar, God, hath sent us forth to labour, each quadruped, each biped, to be active.
2 Not interrupting heavenly ordinances, although she minisheth
human generations,
The last of endless morns that have departed, the first of those that come, Dawn brightly shineth.
8 They traverse thirty regions : I follow M. Bergaigne in understanding the thirty regions or spaces to be an indetinite expression for the whole universe. A more elaborate attempt at explanation will be found in Wilson’s Translation in a Note from Bentley’s Hindu Astronomy. They are the Dawns, and they
may be said to pass across or through the spirit, to enlighten it, The second hemistich ig very difficult and obscure, and can be translated only provisionally.
10 Lhe God who longs to win thee; the Sun, the lover of Dawn.. 13 Chiefs who worship ; the wealthy institutors of sacrifices.
tee
1 The fire: the sacrificial fire lighted * + '- - "*~ + rites.
2 Sheminisheth : vy enarkingthelapse./r 0". *. time, Cf. 1.92, 10,11.
3 There in the eastern region she, Heaven’s Daughter, arrayed in garments all of light, appeareth. Truly she followeth the path of Order, nor faileth, knowing well, the heavenly quarters. ; 4 Near is she seen, as ’t were the Bright One’s bosom: she showeth sweet thinys like a new song-singer. She cometh like a fly awaking sleepers, of all returning dames most true and constant. 5 There in the east half of the watery region the Mother of the Cows hath shown her ensign. ‘Wider and wider still she spreadeth onward, and filleth full
- the laps of both her Parents. 6 She, verily, exceeding vast to look on debarreth from her light nor kin nor stranger. ~ Proud of her spotless form she, brightly shining, turneth not from the high nor from the humble. 7 She seeketh men as she who hath no brother, mounting her car, as ’t were to gather riches. Dawn, like a loving matron for her husband, smiling and well attired, unmasks her beauty. 8 The Sister quitteth, for the elder Sister, her place, and having looked on her departeth. She decks her beauty, shining forth with sunbeams, like women trooping to the festal meeting. 9 To all these Sisters who ere now have vanished a later one each day in course succeedeth. .So, like the past, with days of happy fortune, may the new Dawns shine forth on us with riches. 10 Rouse up, O Wealthy One, the liberal givers ; let niggard traffickers sleep on unwakened : Shine richly, Wealthy One, on those who worship, richly, glad Dawn! while wasting, on the singer.
4 Like a fly: admastin na ; see Geldner, Vedische Studien, IT. 179. 5 The watery region: the misty sky. Zhe Cows: rays of light, Bath her Parents ; Heaven and Earth.
7 She seeketh men: this is not very clear. Perhaps the Sun, her lover or husband, is intended. ;
8 The elder Sister: Day, for whom Night makes room, 10 While wasting: as in verse 2,
a
This young Maid from the east hath shone upon us; she harnesseth her team of bright red oxen.
She will beam forth, the light will hasten hither, and Agni will be present in each dwelling.
As the birds fly forth from their resting-places, °so men with store of food rise at thy dawning.
Yea, to the liberal mortal who remaineth at home, O Goddess Dawn, much good thou bringest.
Praised through my prayer be ye who should be lauded. Ye have increased our wealth, ye Dawns who love us.
Goddesses, may we win by your good favour wealth to be told by hundreds and by thousands.
HYMN C&XY. Svanaya.
Comina at early morn he gives his treasure; the prudent one receives and entertains him.
Thereby increasing still his life and offspring, he comes with brave sons to abundant riches.
Rich shall he be in gold and kine and horses. Indra bestows on him great vital power,
Who stays thee, as thou comest, with his treasure, like game caught in the net, O early comer.
Longing, I came this morning to the pious, the son of sacrifice, with car wealth-laden.
Give him to drink juice of the stalk that gladdens; prosper with pleasant hymns the Lord of Heroes.
Health-bringing streams, as milch-cows, flow to profit him who hath worshipped, him who now will worship.
To him who freely gives and fills on all sides full streams of fatness flow and make him famous.
On the high ridge of heaven he stands exalted, yea, to the Gods he goes, the liberal giver.
The streams, the waters flow for him with fatness: to him this guerdon ever yields abundance.
12 With store of food : we should expect ‘who seek their food,’ and. ro Sayana explains pitubhiijah. The wealthy may be meant who share their store with others and must work to replenish it.
This hymn is a dialogue between a wandering priest ‘and a pious and liberal prince. For the explanatory legend, which is cited by Sayana, see the note in Wilson’s translation. :
1 The priest (Kakshtvin) speaks. His treasure: the wealth that will follow sacrifice. Zhe prudent one: the prince,
2 The prince (Svanaya) speaks.
8 The priest speaks, im; Indra,
6 For those who give rich meeds are all these splendours, for those who give rich meeds suns shine in heaven.
The givers of rich mceds are made immortal; the givers of rich fees prolong their lifetime. 7 Let not tlfe liberal sink to sin and sorrow, never decay the pious chiefs who worship ! Let every man besides be their protection, and let affliction fall upon the nivgard.
HYMN CXXYI. Bhavayavya.
Wirtn wisdom I present these lively praises of Bhavya dweller on the bank of Sindhu ; For he, uncenquered King, desiring glory, hath furnished me a thousand sacrifices. | 2 A hundred necklets from the King, beseeching, a hundred gift-steeds I at once accepted ; Of the lord’s cows a thousand, I Kakshivin. His deathless glory hath he spread to heaven. 3 Horses of dusky colour stood beside me, ten chariots, Svanaya’s gift, with mares to draw them. Kine numbering sixty thousand followed after. Kakshivan gained them when the days were closing. 3 4 Forty bay horses of the ten cars’ master before a thousand lead the long procession, Reeling in joy Kakshivan’s sons and Pajra’s have groomed the coursers decked with pearly trappings. 5 An earlier gift for you have I accepted, cight cows, good milkers, and three harnessed horses, Pajras, who with your wains with your great kinsman, like troops of subjects, have been fain for glory.
‘1 Bhévyo: the prince Svanaya of the preceding hymn is here again eulo- -gized for his munificence under the name of his father Bhava or Bhavayavya, who lived on the bank of Sindhu or the Indus,
8 With mares to draw them: or, with damscls or female slaves. Cf, VI. 27, 8.
4 Para; the founder of the priestly family fom which Kakshivin was descended.
The sixth stanza of the hymn is ascribed to Svanaya, and the seventh to his wife Romasi, They have no apparent connexion with what precedes, and are in a different metre. They seem to be a fragment of 9 popular song, See Appondix.
HYMN CXXVII. Agni.
Aent I hold as herald, the munificent, the gracious, Son of Strength, who knoweth all that live, as holy Singer, knowing all.
Lord of fair rites, a God with form erected turning to the Gods,
He, when the flame hath sprung forth from the holy oil, the offered fatness, longeth for it with his glow.
2 We, sacrificing, call on thee best worshipper, the eldest of Angirases, Singer, with hymus, thee, brilliant One! with singers’ hymns ;
Thee, wandering round as ’t were the sky, who art the invoking’ -Priest of men,
Whom, Bull with hair of flame, the people must observe, the people that he speed them on.
3 He with his shining glory blazing far and wide, he verily it is who slayeth demon foes, slayeth the demons like an axe:
At whose close touch things solid shake, and what is stable yields like trees.
Subduing all, he keeps his ground and flinches not, from the skilled archer flinches not.
4 To him, as one who knows, even things solid yield: through fire-sticks heated hot he gives his gifts to aid. Men offer Agni gifts for aid.
.He deeply piercing many a thing hews it like wood with fervent glow.
Kiven hard and solid food he crunches with fie might, yea, hard and solid food with might.
This hymn, and the twelve that follow it, are attributed to the Rishi Paruch. ehhepa. They are generally very obscure and frequently unintelligible. One of their peculiarities is ‘to reiterate a leading word which occurs the third or fourth from the end of the first line, and sometimes also of the third, and to repeat it as the last word of the line. Thus we have here sdnum sahuso JATA- VEDASAM, vipram na JATAVEDASAM ; this is little else than a kind of verbal alliterative jingle, but the Scholiast thinks it necessary to assign to the repeated word a distinct signification.’ —Wilson.
2 Eldest of Angirases: see I. 1. 6.
3 From the skilled archer finches not: not even astrong man armed with his bow can turn him from his course.
4 Fire-sticks : the two pieces of wood which are still used to produce the sacrificial fire,
5 Here near we place the sacrificial food for him who shines forth fairer in the night than in the day, with life then stronger than by day.
His life gives sure and firm aeibaas as that one giveth to a son. -
The during fires enjoy things given and things not given, the during fires enjoy as food.
6 He, roaring very loudly like the Maruts’ host, in fertile cultivated fields adorable, in desert spots adorable,
Accepts and eats our offered gifts, ensign of sacrifice by desert ; So let all, joying, love his path when he is glad, as men pursue a path for bliss.
7 Even as they who sang forth hymns, addressed to heaven, the Bhrigus with their prayer and praise invited him, the Bhrigus rubbing, offering gifts.
For radiant Agni, Lord of all these treasures, is exceeding strong.
May he, the wise, accept the grateful coverings, the wise accept the coverings.
8 Thee we invoke, the Lord of all our settled homes, common to all, the household’s guardian, to enjoy, bearer of true hymns, to enjoy.
Thee we invoke, the guest of men, by whose mouth, even as a sire’s,
All these Immortals come to gain their food of life, oblations come to Gods as food.
9 Thou, Agni, most victorious with thy conquering strength, . most Mighty One, art born for service of the Gods, like wealth for service of the Gods. Most mighty is thine ecstasy, most splendid is thy mental power. Therefore men wait wpon thee, undecaying One, like vassals, undecaying One.
10 To him the mighty, conquering with victorious strength, to Agni walking with the dawn, who sendeth kine, be sung your laud, to Agni sung ;
As he who with oblation comes calls him aloud in every place. Before the brands of fire he shouteth singer-like, the herald, kindler of the brands.
5 Things given and things not given ; both sacrificial offerings and the grass brushwood of the jungle,
7 The Bhyigus : descendants of Bhrigu, the earliest cherisher of Agni, or kindler of fire, Rubbing: agitating the fire-sticks. Zhe coverings: according to Sayana, the oblations of clarified butter, etc.
1] Agni, beheld by us in nearest neighbourhood, accordant with the Gods, bring us, with gracious love, great riches with thy gracious love.
Give us, O Mightiest, what is great, to see and to enjoy the earth. ; e * e 8 As one of awful power, stir up heroic might for those who praise thee, Bounteous Lord!
HYMN OXXVUI Pe
By Manv’s law was born this Agni, Priest most skilled, born for the holy work of those who yearn therefor, yea, born for his own holy work.
All ear to him who seeks his love, and wealth to him who strives for fame,
Priest ne’er deceived, he sits in I’4’s holy place, girt round in Na’s holy place.
2 We call that perfecter of worship by the path of sacrifice, with reverence rich in offerings, with worship rich in offerings.
Through presentation of our food he grows not old in this his form ;
The God whom Matarigvan brought from far away, for Manu brought from far away.
3 In ordered course forthwith he traverses the earth, swift-swallowing, bellowing Steer, bearing the genial seed, bearing the seed and bellowing.
Observant with a hundred eyes the God is conqueror in the wood : ; &
Agni, who hath his seat in broad plains here below, and in the high lands far away.
4 That Agni, wise High-Priest, in every house takes thought for sacrifice and holy service, yea, takes thought, with mental power, for sacrifice.
Disposer, he with mental power shows all thiigs unto him who strives ;
Whence he was born a guest enriched with holy oil, born as Ordainer and as Priest.
1 J14's holy place: the altar ; Id& or IJ4 is personified Prayer and Woz ship. 2 Matarigvan : see I. 81. 3.
178 THRE HYMNS OF [BOOK J.
) When through his power and in his strong prevailing flames the Marnts’ gladdening boons mingle with Agni’s roar,boons gladdening for the active One,
Then he accelerates the gift, and, by the greatness of his wealth, _
Shall rescue us from overwhelming misery, from curse and overwhclming woe.
6 Vast, universal, good, he was made messenger; the speeder with his right hand hath not loosed his hold, through love of fame not loosed his hold.
He bears oblations to the Gods for whosoever supplicates. Agni bestows a blessing on each pious man, and opens wide the doors for him.
7 That Agni hath been set most kind in camp of men, in sacrifice like a Lord victorious, like a dear Lord in sacred
rites. His are the oblations of mankind when offered up at Ta’s placo.
He shall preserve us from Varuna’s chastisement, yea, from the great God’s chastisement.
8 Agni the Priest they supplicate to grant them wealth: him, dear, most thouzhtful, have they made their messenger, him, offering-hcarer have they made,
Beloved of all, who knoweth all, the Priest, the Holy One, the Saze— Him, Friend, for help, the Gods when they are fain for wealth, him, Friend, with hymns, when fain for wealth. HYMN CXAIX, . Indra. Tne car which, Indra, thon, for service of the Go ls, though it he far away, O swift Ono, bringest near, which, Blameless
Qne, thou bringost near, Place swiftly nigh us for our help: be it thy will that it be
strong.
Dials and active, hear this speech of orderers, this speech of us like orderers.
Hear, Indra, thou whom men in every Sght must call to show thy strength, for ery of battle with the men, with men of war for victory.
He who with heroes wins the light, who with the singers gains the prize,
Him the rich seck to gain even as a swift strong steed, even as a courser fleet and strong.
bo
5 The Muruts’ gluddening boons: storm and rain,
3 Thou, Mighty, pourest forth the hide that holds the rain ; thou keepest far away, Hero, the wicked man, thou shuttest out the wicked man. |
Indra, to thee Ising, to Dyaus, to Rudra glorious in himself, To Mitra, Varuna I sing a far-famed hymn, tg the kind God a far-famed hymn.
4 We wish our Indra here that he may further you, the Friend, beloved of all, the very strong ally, in wars the very strong ally.
-‘Tnall encounters strengthen thou our prayer to be a help to us.
No enemy—whom thou smitest down—subdueth thee, no enemy, whom thou smitest down.
5 Bow down the overweening pride of every foe with succour like to kindling-wood in fiercest fame, -with mighty succour, Mighty One.
Guide us, thou Hero, as of old, so art thou counted blameless still.
Thou drivest, asa Priest, all sins of man away, as Priest, in person, seeking us.
6 This may I utter to the present Soma-drop, which, meet to be invoked, with power, awakes the prayer, awakes the demonslaying prayer. ;
May he himself with darts of death drive far from us the scorner’s hate.
Far let him flee away who speaketh wickedness, and vanish like a mote of dust.
7 By thoughtful mvocation this may we obtain, obtain great wealth, O Wealthy One, with hero sons, wealth that is sweet with hero sons.
Him who is wroth we pacify with sacred food and eulogies, Indra the Holy with our calls inspired and true, the Holy One with calls inspired.
8 On, for your good and ours, come Indra with the aid of his
own lordliness, to drive the wicked hence, to rend the evilhearted ones!
The weapon which devouring fiends cast at us shall destroy themselves. Struck down, it shall not reach the mark; hurled forth, the fire-brand shall not strike. g With riches in abundance, Indra, come to us, come by an unobstructed path, come by a path from demons free.
Be with us when we stray afar, be with us when our home is nigh.
Protect us with thy help both near and far away: proved us ever with thy help.
10 Thou art qur own, O Indra, with victorious wealth: let might accompany thee, the meron: to give us aid, like Mitra, to give mighty aid.
O strongest saviour, helper thou, Immortal! of each warrior’s
car. Hurt thou another and not us, QO Thunder-armed, one who
would hurt, O Thunder-armed !
11 Save us from injury, thon who art well extolled: ever the warder-off art thou of wicked ones, even as a God, of wicked ones ;
Thou slayer of the evil fiend, saviour of singer aii as I. Good Lord, the Father made thee slayer of the fiends, made thee, good Lord, to slay the fiends.
HYMN CXXX. Indra,
Come to us, Indra, from afar, conducting us even as a lord of heroes to the gutherings, home, like a King, his heroes’
' lard.
We come with gifts of pleasant food, with juice poured forth, invoking thee,
As sons invite a sire, that thou mayst get thee strength, thee, bounteousest, to get thee strength.
2 O Indra, drink the Soma juice pressed out with stones, poured from the reservoir, as an ox drinks the spring, a very thirsty bull the spring.
For the sweet draught that gladdens thee, for mightiest freshening of thy stength, Let thy Bay Horses bring thee hither as the Sun, as every day they bring the Sun.
3 He found the treasure brought from heaven that lay concealed, close-hidden, like the nestling of a bird, in rock, enclosed in never-ending rock.
Best Angiras, bolt-armed, he strove to win, as *t were, the ‘stall of kine ;
So Indra hath disolosed the food concealed, disclosed the doors, the food that lay concealed.
11 The Futher; Janité, the Latin genitor ; the Supreme God, the Maker and Father of the Universe,
-4 Grasping his thunderbolt with both hands, Indra made its edge most keen, for hurling, like a carving-knife for Ahi’s slaughter made it keen.
Endued with majesty and strength, O Indra, and with lordly might,
Thou. crashest down the trees, as when a craftsntan fells, crashest them down as with an axe.
5 Thou, Indra, without effort hast let loose the floods to run their free course down, like chariots, to the sea, like chariots showing forth their strength.
_ They, reaching hence away, have joined their strength for one eternal end,
Even as the cows who poured forth every thing for man, yea, poured forth all thinys for mankind.
‘6 Eager for riches, men have formed for thee this song, like as a skilful craftsman fashioneth a car, so have they wrought thee to their bliss ;
Adorning thee, O Singer, like a generous steed for deeds of might,
Yea, like a steed to show his strength and win the prize, that he may bear each prize away.
‘7 For Piru thou hast shattered, Indra! ninety forts, for Divodasa thy boon servant with thy bolt, O Dancer, for thy worshipper.
For Atithigva he, the Strong, brought Sambara from the mountain down,
Distributing the mighty treasures with his Bapeneuy parting all treasures with his strength,
8 Indra in battles holp his Aryan worshipper, he who hath hundred helps at hand in every fray, in frays that win the light of heaven.
'Plaguing the lawless he gaye up to Manu’s seed the dusky skin 5
Blazing, + were, he burns each covetous man away, he burns the tyrannous away.
3 .He found the treasure: the Soma. The food concealed ; according to Sayana, in the first place the rain enclosed in the clouds, and in the second place the seeds shut up in the earth which await the rain to make them germinate,
5 For man; or for Manu, the great progenitor of the human race.
7 Pdru: the name of a prince protected by Indra. Divoddsa; called also Atithigva. See I. 92, 191.
Saumbara : a demon of the air; or perhaps in this place some human adversary of Atithigva.
Dancer; thou who dancest in battle; dancer of the war-dance.
9 Waxed strong in might at dawn he tore the Sun’s wheel off. . Bright red, he steals away their speech, the Lord of Power, their speech he steals away from them, As thou with eager speed, O Sage, hast come from far away to help, As winning for thine own all happiness of men, winning all happiness each day. 10 Lauded with our new bymns, O vigorous in deed, save us with strengthening help, thou Shatterer of the Forts! Thou, Indra, praised by Divodasa’s clansmen, as heaven grows great with days, shalt wax in glory.
HYMN CXXXI. Indra.
To Indra Dyaus the Asura.hath bowed him down, to Indra mighty Earth with wide-extending tracts, to win the light, with wide-spread tracts.
All Gods of one accord have set Indra in front preéminent.
For Indra all libations must be set apart, all man’s libations set apart.
2 In all libations men with hero spirit urge the Universal One, each seeking several light, each fain to win the light apart.
Thee, furthering like a ship, will we set to the chariot-pole of strength,
As men who win with sacrifices Indra’s thought, men who win Jndra with their lauds.
3 Couples desirous of thine aid are storming thee, pouring their presents forth to win a stall of kine, pouring gifts, Indra, seeking thee.
When two men seeking spoil or heaven thou bringest face to face in war, P
Thou showest, Indra, then the bolt thy constant friend, the Bull that ever waits on thee.
9 Hetore the Sun's wheel off: according to Sayana, Brahma had promised the Asuras or fiends that Indra’s thunderbolt should never destroy them. Indra, accordingly, cast at them the wheel of the Sun’s chariot and slew them therewith.
tte steals their speech ; Sayana thinks that the meaning is that Indra deprived his enemies of life.
O Sage: QO Indra.
10 By Divoddsu's clansmen: by me, Paruchchhepa, a member of the house or family of Divoddsa,
8 Couples: sacrificers and their wives who are associated with them in offer. ing oblatians.
The Bull: the fiercely rushing thunderbolt,
4 This thine heroic power men of old time have known, wherewith thou breakest down, Indra, autumnal forts, breakest them down with conquering might.
Thou hast chastised, O Indra, Lord of Strength, ne man who worships not,
And made thine own this great earth and thest water-floods, with joyous heart these water-foods.
5 And they have bruited far this hcro-might when thou, O Strong One, in thy joy holpest thy suppliauts, who sought to win thee for their Friend.
Their battle-cry thou madest sound victorious in the shocks of war.
One streim after ariother have they gained from thee, cager for glory have they gained.
§ Also this morn may he be well-inclined to us, mark at our call our offerings and our song of praise, our call that we may win the light,
As thou, O Indra Thunder-armed, wilt, as the Strong One, slay the foe,
Listen thou to the prayer of me a later sage, hear thou a later sage’s prayer.
7 QO Indra, waxeu strong and well-inclined to us, thou very mighty, slay the man that is our foe, slay the man, Hero! with thy bolt.
Slay thou the man who injures us: hear thou, as readiest to hear. Far be malignity, like mischief on the march, afar be all malignity: HYMN CXAXTI. Indra,
Hatrep, Indra Maghavan, by thee in war of old, may we subdye in fight the men who strive with us, conquer the men who war with us. .
4 Autumnal forts; sty ongholds on high ground, occupied as places of refuge ene the heavy rains, or ‘the brilliant battlemented cloud- castles, which are so often visible in the Indian sky at this period of the year. Muir, 0.58. Texts, IT. 379.
fen of old time: IT have followed Sdyana here. But pardrvah probably mcans the Pirus, one of the five great Aryan tribes or clans.
1 This day : the hymn is addressed to Indra just before an expected battle. May we divide the spoil; divide it in anticipation ; secure it by our sacrifice.
This day that now is close at hand bless him who pours the soma juice.
In this- our sacrifice may we divide the spoil, showing our strength, the spoil of war.
2 In war which wins the light, at the free-giver’s call, at due ablatio& of the early-rising one, oblation of the active one, Indra slew, even as we know—whom each bowed head must reverence, May all thy bounteous gifts be gathered up for us, yea, the good gifts of thee the Good.
3 This food glows for thee as of old at sacrifice, wherein they made thee chooser of the place, for thou choosest the place of sacrifice.
Speak thou and make it known to us: they see within with beams of light.
Indra, indeed, is found a seeker after spoil, spoil-seeker for his own allies.
4 So now must thy great deed be lauded as of old, when for the Angirases thou openedst the stall, openedst, giving aid, the stall.
In the same manner for us here fight thou and be victorious. To him who pours the juice give up the lawless man, the lawless who is wroth with us.
5 When with wise plan the Hero leads the people forth, they conquer in the ordered battle, seeking fame, press, eager, onward seeking fame.
To him in time of need they smg for life with offspring and with strength.
Their hymns with Indra find a welcome place of rest: the hymns go forward to the Gods.
6 Indra and Parvata, our champions in the fight, drive ye away each man who fain would war with us, drive him far from us with the bolt.
2 The curly-rising and actire one is the offerer of the sacrifice.
3 They made thee chooser of the place; the meaning appears to be that Indra is present at such sacrifices only as he chooses to favour.
Speak thou and make it known : Wilson, following Sayana, paraphrases : ‘do thou declare that (rite), that men may thence behold the interinedinte (irinawnent bright) with the rays (of the sun).’ I find the passage unintelligible.
4 The man who pours the juice is the worshipper of Indra, and the luwless man is the non-Aryan inhabitant of the country, the natural enemy of the new settlers.
6 Parvata: the presiding Genius of mountains and clouds, frequently rrere with Indra, or, according to Sféyana, another form of that God. a 1, 122. 3. ' :
Welcome to him concealed afar shall be the lair that he hath found. So may the Render rend our foes on every side, rend them, O Hero, everywhere. HYMN CXXXITII. Indra.
&
WitH sacrifice I purge both earth and heaven: I burn up great she-flends who serve not Indra,
Where throttled by thy hand the foes were slaughtered, and in the pit of death lay pierced and mangled.
2 O thou who castest forth the stone, crushing the sorceresses’ heads, Break them with thy wide-spreading foot, with thy wide-spread- . ing mighty foot. : 3 Do thou, O Maghavan, beat off these sorceresses’ daring strength. Cast them within the narrow pit, within the deep and narrow pit. 4 Of whom thou hast ere now destroyed thrice-fifty with thy fierce attacks. That deed they count a glorious deed, though small to thee, a glorious deed.
5 O Indra, crush and bray to bits the fearful fiery-weaponed fiend :
Strike every demon to the ground.
6 Tear down the mighty ones. O Indra, hear thou us. For heaven hath glowed like earth in fear, O Thunder-armed, as dreading fierce heat, Thunder-armed !
Most Mighty mid the Mighty Ones thou speedest with strong bolts of death,
Not slaying men, unconquered Hero! with the brave, O Hero, with the thrice-seven brave. .
7 The pourer of libations gains the home of wealth, pouring his
gift conciliates hostilities, yea, the hostilities of Gods. Pouring, he strives, unchecked and strong, to win him riches thousandfold. Indra gives lasting weal-h to him who pours forth gifts, yea, wealth he gives that long shall last. .
This hymn is a prayer for the destruction of witches, goblins, and evil spirits of various sorts.
2 Who castest forth the stone: hurlest the thunderbolt,
6 Not slaying men: that is destroying evil spirits only. The thrice-seven brave: the Maruts, Indra’s allies. These were forty-nine in number, and thrice-seven is used indefinitely for a larger multiple of seven.
186 THE UYMNS OF [BOOK Tf, HYMN CXXXIV. Vayu.
Varu, let fleet-foot coursers bring thee speedily to this our .
feast, to drink first of the juice we pour, to the first draught of Soma juice.
May our, glad hymn, discerning well, uplifted, gratify thy mind.
Come with thy team-drawn car, O Vayu, to the gift, come to the sacrificer’s gift.
2 May the ?-- “+7 4--rs, O Vayu, gladden thee, effectual,
well |. - 7 ‘+ ? tothe heavens, strong, blent with
milk and seeking heaven 3 That aids, effectual to fulfil, may wait upon our skilful power. Associate teams come hitherward to grant our prayers: they shall address the hymns we sing. 3 Two red steeds Vayu yokes, Vayu two purple steeds, swiftfooted, to the chariot, to the pole to draw, most able, at the pole, to draw.
Wake up intelligence, as when a lover wakes his sleeping love. Llumine heaven and carth, make thou the Dawus to shine, for glory make the Dawns to shine.
4 For thee the radiant Dawns in the far-distant sky broaden their lovely garments forth in wondrous beams, brightcoloured in their new-born beams.
For thee the nectar-yielding Cow pours all rich treasures forth as mill,
The Marut host hast thou engendered from the womb, the Maruts from the womb of heaven.
5 For thee the pure bright quickly-flowing Soma-drops, strong in ther heightening power, hasten to mix themselves, haste to the water to be mixed. ;
To thee the weary coward prays for luck that he may speed away.
Thou hy thy law protectest us from every world, yea, from the world of highest Gods.
6 Thou, Vayu, who hast none before thee, first of all hast right to drink these offerings of Soma juice, hast right to drink the juice out-poured,
1 Vdyu; the God of wind.
4 Nectur-yielding cow: Sabardughd; yielding amrit, ambrosia, nectar, or food for the Gods,
al
bo
ne |
Yea, poured by all invoking tribes who free themselves from taint of sin.
For thee all cows are milked to yield the Soma-milk, to yield the butter and the milk.
HYMN CXXXY. Vayy, Indra-Viyu.
STREWN is the sacred grass; come, Vayu, to our feast, with team of thousands, come, Lord of the harnessed team, with hundreds, Lord of harnessed steeds !
The drops divine are lifted up for thee, the God, to drink them first.
The Juices rich in sweets have raised them for thy joy, have raised themselves to give thee strength.
Purified by the stones the Soma flows for thee, clothed with its lovely splendours, to the reservoir, flows clad in its refulgent light.
For thee the Soma is poured forth, thy portioned share mid Gods and men.
Drive thou thy horses, Vayu, come to us with love, come wellinclined and loving us.
Come thou with hundreds, come with thousands in thy team to this our soleinn rite, to taste the sacred food, Vayu, to taste the offerings.
This is thy seasonable share, that comes corradiant with the Sun.
Brought by attendant priests pure juice is offered up, Vayu, pure juice is offered up.
~The chariot with its team of horses bring you both, to guard
us and to taste the well-appointed food, Vayu, to taste the offerings ! Drink of the pleasant-flavoured juice: the first draught is assigned to you. O Vayu, with your splendid bounty come ye both, Indra, with bounty come ye both.
May our songs bring you hither to our solemn rites: these drops of mighty vigour have they beautified, like a swift steed of mighty strength. — -
Drink of them well-inclined to us, come hitherward to be our help.
Drink, Indra-Vayu, of these juices pressed with stones, Strength-givers! till they gladden you.
Seared ARES RS
6 The Soma-milk ; the libation consisting of Soma juice mixed with milk.
6 These Soma juices pressed for you in waters here, borne by attendant priests, are offered up to you: bright, Vayu, are they offered up. /
swift through the strainer have they flowed, and here are shed for both of you, Soma-dreps, fain for you, over the wether’s fleece, Somas over the wether’s fleece. _
7 O Vayu, pass thou over all the slumberers, and where the pressstone rings enter ye both that house, yea, Indra, go ye both within.
The joyous Maiden is beheld, the butter flows. With richly- . Jaden team come to our solemn rite, yea, Indra, come ye to the rite.
8 Ride hither to the offering of the pleasant juice, the holy Figtree which victorious priest surround: victorious be they still for us.
At once the cows yield milk, the barley-meal is dressed. For thee
- Vayu, never shall the cows grow thin, never for thee shall they be dry.
9 These Bulls of thine, O Vayu with the arm of strength, who swiftly fly within the current of thy stream, the Bulls increasing in their might,
Horseless, yet even through the waste swift-moving, whom no shout can stay,
Hard to be checked are they, like sunbeams, in their course, hard to be checked by both the hands.
HYMN CXXXVI. Mitra- Varuna,
Brine adoration ample and most excellent, hymn, offerings, to the watchful Twain, the bountiful, your sweetest to the bounteous Ones, :
Sovrans adored with streams of oil and praised at every sacrifice,
Their high imperial might may nowhere be assailed, ne’er may their Godhead be assailed.
6 The wethers's fleece: the filter or strainer made of wool, used in purifying the Soma juice. See I. 2. 1.
7 Where the press-stone rings: where men are pressing out the Soma juice. The joyous Muiden : probably Ushas or Dawn.
8 The holy Fig-iree: the vessel for holding the Soma juice, made of the wood of the Aavatths or Ficus Religiosa ; or, as Sdyana explains it here, the Soma itself.
Lhe barley-meal : forming a part of the offering.
9 Bulls ; blasts of wind,
2 For the broad Sun was seen a path more widely laid, the path of holy law hath been maintained with rays, the eye with Bhaga’s rays of light.
Firm-set in heaven is Mitra’s home, and Aryaman’s and Varuna’s.
Thence they give forth great vital strength which merits praise, high power of life that men shall praise.
3 With Aditi the luminous, the celestial, upholder of the people, come ye day by day, ye who watch sleepless, day by day. Resplendent might have ye obtained, Adityas, Lords of liberal gifts. Movers of men, mid both, are Mitra, Varuna, mover of men is Aryaman.
4 This Soma be most sweet to Mitra, Varuna: he, in the drink-
ing-feasts, shall have a share thereof, sharing, a God, among the Gods.
May all the Gods of one accord accept it joyfully to-day. Therefore do ye, O Kings, accomplish what we ask, ye Righteous Ones, whate’er we usk.
5 Whoso witb worship serves Mitra and Varuna, him guard ye carefully, uninjured, from distress, guard from distress the liberal man.
Aryaman guards him well who acts uprightly following his law, Who beautifies their service with his lauds, who makes it beautiful with songs of praise.
6 Worship will I profess to lofty Dyaus, to Heaven and Earth, to Mitra and to bounteous Varuna, the Bounteous, the Compassionate.
Praise Indra, praise thou Agni, praise Bhaga and heavenly Aryaman.
Long may we live and have attendant progeny, have progeny with Soma’s help. }
2 Bhaga’s rays of light: ‘the ancient god, Bhaga,’ says Mr. Wallis, ‘has become in the Lipyveda little more than-a source from which descriptions of the functions of other gods are obtained, or a standard of comparison by which their greatness is enhanced. His name has survived in the Slavonic languages as a general name for god, a sense which it also has in the Avesta, To judge from the Rigveda, Bhaga would seem to be a survival from an ancient Sun-worship. Zhe Cosmoloyy of the Rigveda, p. 11. It is difficult to explain every expression in the verse; but the general meaning appears to be that the heaven has been lighted by the Sun, and that there is the home of the Gods who thence show forth the powers which men should glorify.
8 Aditi and Adityus: see I. 14. 3. 4 He: Soma himself, meaning perhaps the Moon.
190 THE HYMNS OF [BOOK TI,
7 With the Gods’ help, with Indra still beside us, may we be held self-splendid with the Maruts. May Agni, Mitra, Varuna give us shelter: this may we gain, we and our wealthy princes.
. HYMN CXXXVIL Mitra- Varuna,
Wires stones have we pressed out: O come; these gladdening drops are blent with milk, these Soma-drops which gladden you.
Come to us, Kings who reach to heaven, approach us, coming hitherward.
These milky drops are yours, Mitra and Varuna, bright Soma juices blent with milk.
_ 2 Here are the droppinys; come ye nigh; the Soma-droppings
blent with curd, juices expressed and blent with curd.
Now for the wakening of your Dawn together with the Sun- God’s rays,
Juice waits for Mitra and for Varuna to drink, fair juice for drink, for sacrifice.
3 As ’twerea radiant-coloured cow, they milk withstones the stalk
for you, with stones they milk the Soma-plant.
May ye come nigh us, may ye turn hither to drink the Soma juice.
The men pressed out this juice, Mitra and Varuna, pressed out this Soma for your drink.
HYMN CXXXVIII. Paishan,
Strona Pishan’s majesty is landed evermore, the glory of his lordly might is never faint, his song of praise is never faint.
Seeking felicity L laud him nigh to help, the source of bliss,
Who, Vigorous One, hath drawn to him the hearts of all, drawn them, the Vigorous One, the God.
2 Thee, then, O Pishan, like a swift one on his way, I urge with lauds that thou mayst make the foemen flee, drive, camellike, our foes afar.
As I, a man, call thee, a God, giver of bliss, to be my Friend, So make our loudly-chanted praises glorious, in battles make them glorious.
a hdmi a ae enna name enna
1 Pashan; see I. 14. 3, and 42. 1. 2 Camel-like; Siyana explains: ‘as a camel carries away his load, so carry away our enemies from the battle.’ The meaning is obscure,
3 Thou, Pashan, in whose friendship they who sing forth praise enjoy advantage, even in wisdom, through thy grace, in wisdom even they are advanced.
So, after this most recent course, we come to thee with prayers for wealth.
Not stirred to anger, O Wide-Ruler, come to us,-come thou to us In every fight.
4 Not stirred to anger, come, Free-giver, nigh to us, to take this gift of ours, thou who hast goats for steeds, Goat-borne ! their gift who long for fame.
S09, page coe WORESE may we turn thee hither with effectual lauds.
I slight thee not, O Pashan, thou Resplendent One: thy friendship may not be despised.
HYMN CXXXIX. Visvedevas.
Hearn be our prayer! In thought I honour Agni first: now straightway we elect this heavenly company, Indra and Vayu we elect.
For when our latest thought is raised and on Vivasvin centred well,
Then may our holy songs go forward on their way, our songs as’t were unto the Gods.
2 As there ye, Mitra, Varnua, above the true have taken to yourselves the untrue with your mind, with wisdom’s mental cnergy,
So in the seats wherein ye dwell have we beheld the Golden One,
Not with our thoughts or spirit, but with these our eyes, yea, with the eyes that Soma gives.
4 Thou who hast goats for steeds: Pishan’s chariot, like Thérr’s in the Edda, is said to be drawn by a team of goats.
1 Wivasetn: the radiant celestial Agni.
2 This verse is exceedingly difficult. Ludwig’s explanation, if I have understood him rightly, is to the following effect: The Golden One, which is in the home of Mitra and Varuna, is the Sun which is only the image or copy of the transcendental reality, the golden shell that covers the face of the satyam or verity. This apparent Sun Mitra and Varuna have taken to themselves is addition to their real essence. As this real essence is perceived not with the . eyes of the body but by the eyes of the spirit strengthened by the elevating Soma-draught, so on the other hand the apparent Sun is not an object of
192 THE HYMNS OF [BOOK J.
3 Asvins, the pious call you with their hymns of praise, sounding their loud song forth to you, these living men, to their oblations, living men.
All glories and all nourishment, Lords of all wealth! depend on you.
The falliés of your golden chariot scatter drops, Mighty Ones ! of your golden car.
4 Well is it known, O Mighty Ones: ye open heaven; for you the chariot-steeds are yoked for morning rites, unswerving steeds for morning rites.
We set you on the chariot-seat, ye Mighty, ou the golden car. Ye seek mid-air as by a path that leads aright, as by a path - that leads direct.
‘5 O Rich in Strength, through your great power vouchsafe us blessings day and night.
The offerings which we bring to you shall never fail, gifts brought by us shall never fail.
6 These Soma-drops, strong Indra! drink for heroes, poured, pressed out by pressing-stones, are welling forth for thee, for thee the drops are welling forth.
They shall make glad thy heart to give, to give wealth great and wonderful.
Thou who acceptest praise come glorified by hymns, come thou to us benevolent.
7 Quickly, O Agni, hear us: magnified by us thou shalt speak for us to the Gods adorable, yea, to the Kings adorable:
When, O ye Deities, ye gave that Milch-cow to the Angirases, They milked her: Aryaman, joined with them, did the work : he knoweth her as well as I.
8 Ne’er may these manly deeds of yours for us grow old, never may your bright glories fall into decay, never before our time decay.
What deed of yours, new every age, wondrous, surpassing man, rings forth,
Whatever, Maruts ! may be difficult to gain, grant us, whate’er is hard to gain.
spiritual perception. Consequently the poet says: ‘With our bodily eyes we have seen the Sun, but enlightened by the Soma juice we have recognized it as being only an image of you.’ The untrueis the Sun; the true is the transcendental essence of the God.
7 That Mileh-cow;: according to Sayana, the Cow of Plenty. M. Bergaigme (Lia Religion Védique, I. 185, 310) thinks that prayer is meant, ‘the ancient prayer of the Fathers.’ Tle meaning of the latter part of the verse is uncertain.
‘
9 Dadhyach of old, Angiras, Priyamedha, these, and Kanva, Atri, eagees knew my birth, yea, these of ancient days and Manu new. Their long line stretcheth to the Gods, our birth-connexions are with them. ‘ To these, for their high station, I bow down with song, to Indra, Agni, bow with song.
.10 Let the Invoker bless: let offerers bring choice gifts; Brihaspati the Friend doth sacrifice with Steers, Steers that have many an excellence.
Now with our ears we catch the sound of the press-stone that rings afar.
The very Strong hath gained the waters by himself, the Strong gained many a resting-place.
11 O ye Hleven Gods whose home is heaven, O ye Eleven who make earth your dwelling,
Ye who with might, Eleven, live in waters, accept this sacrifiee, O Gods, with pleasure.
HYMN CXL. Agni,
To splendid Agni seated by the altar, loving well his home I bring the food as ’twere his place of birth,
I clothe the Bright One with my hymn as with a robe, him with the car of light, bright-hued, dispelling gloom.
9 Dadhyach of old: all these ancient sages have been mentioned in former hymns. As predecessors of Paruchchhepa, the Rishi of this hymn, they are said to have known his aucestry.
10 Let the Invoker bless: let the Hotar, or invoking priest utter the Pdjyd, words of consecration used at sacrifice,
Brihaspati: see I, 14. 3.
With Steers: according to Séyana, a metaphorical expression for strong and copious libations of Soma juice.
The very Strong: the Soma. The resting-places are the different receptacles into which the juice flows.
Il Owe Hileven Gods: on this SAyana remarks: ‘ Although, according to the text, ‘ There are only three gods’, (Nirukta, vii. 5), the deities who represent the earth, etc., are but three, still through their greatness, 7. ¢. their respective varied manifestations, they amount to thirty-three, according to the saying, ‘other manifestations of Him exist in different places.’— J. Muir, 0, S. Zeats, v. 10.
cae ae
This and the twenty-four following hymns are ascribed to the Rishi Dirghatamas, the son of Uchathya. 1 Zhe food ag ’twere his place of birth: the oblation of clarified butter which makes the fire spring up into fresh life.
2 Child of a double birth he grasps at triple food; in the year’s course what he hath swallowed grows anew. He, by another’s mouth and tongue a noble Bull, with other, as an elephant, constumes the trees.
3 The pairs who dwell together, moving in the dark, bestir themselves : both parents hasten to the babe, Impetuous-tongued, destroying, springing swiftly forth, one to be watched and cherished, strengthener of his sire. 4 For man, thou Friend of men, these steeds of thine are yoked, impatient, lightly running, plonzhing blackened lines, Discordant-minded, fleet, gliding with easy speed, uryed onward by the wind and rapid in their course.
5 Dispelling on their way the horror of black gloom, making a glorious show these flames of his fly forth, When o’er the spacious tract he spreads himself abroad, and rushes panting on with thunder and with roar.
6 Amid brown plants he stoops as if adorning aie and rushes bellowing like a bull upon his wives. Proving his m'ght, he decks the glory of his form, and shakes his horns like one terrific, hard to stay.
'7 Now covered, now displayed, he grasps as one who knows, having his resting-place in those who know him well. A second time they wax and gather Godlike power, and blendine both toyether change their Parents’ form. _8 The maidens with long tresses hold him in embrace; dead, they rise up agin to meet the Living One. Releasing them from age with a loud roar he comes, filling them with new spirit, living, unsubdued.
2 Child of a double birth: born first from the fire-sticks and then anew by consecration.
Triple food: clarified butter, fried cakes, Soma juice,
By another's mouth ; according to Sayana, ‘he receives the oblation by means of the ladle of the ministering priests, and in another forna, that is the fire that burns forests, he consumes the trees.’
8 The pair who dwell together; the two fire-sticks from which Agni is SSeeNESTL
ere
AYMN 141.) LHE RIGVEDA. 195
9 Licking the mantle of the Mother, far and wide he wanders over fields with beasts that flee apace. Strengthening all that walk, licking up all around, a blackened path, forsooth, he leaves where’er he goes.
10 O Agni, shine resplendent with our wealthy ehiefs, like a loud-snorting bull, accustomel to the house. Thou casting off thine infant wrappings blazest forth as though thou hadst put on a coat of mail for war.
11 May this our perfect prayer be dearer unto thee than an | imperfect prayer although it please thee well. With the pure brilliancy that radiates from thy form, mayest thou grant to us abundant store of wealth.
12 Grant to our chariot, to our house, O Agni, a boat with moying feet and constant oarage, One that miy further well our wealthy princes and all the folk, and be our certain refuge.
13 Welcome our laud with thine approval, Agni. May earth and heaven anl freely-flowing rivers Yield us long life and food and corn and cattle, and may the red Dawns choose for us their choicest.
HYMN CXII. Agni.
.YeA, verily, the fair effulgence of the God for glory was established, since he sprang from strength.
When he inclines thereto successful is the hymn: the songs of svcrifice have brought him as they flow.
2 Wonderful, rich in nourishment, he dwells in food; next, in the seven auspicious Mothers is his home. Thirdly, that they might drain the treasures of the Bull, the maidens brought forth him for whom the ten provide.
9 The Mother: the earth, whose vesture of grass and shrubs he licks and consumes.
Strengthening all that walk: giving them strength and speed to fly before him.
10 Thine infant wrappings: the waters that enveloped the‘ Child of the Floods.’
11 This our perfect prayer : see Vedic Hynins, I. 225.
12 A boat: according to Sdyana, the sacrifice, with priests for oars, and Gods, prayers and offerings, for feet.
1 From strength : from violent agitation of the fire-stick.
2 He dwells in food: he is the cause of the production of men’s food, as seneer of rain and as sacr rae fire,
T oi”. Withers : according to Séyana, the rains which fertilize th: nM
The Bull ; ena The maidens, and the ten, are the fingers which produce the fire by altrition and tend it afterwards,
3 What time from out the deep, from the Steer’s wondrous form, the Chiefs who had the power produced him with their strength ;
When Matarisvan rubbed forth him who lay concealed, for mixture of the sweet drink, in the days of old.
4 When from the Highest Father he is brought to us, amid the plants he rises hungry, wondrously. As both together join to expedite his birth, most youthful he is born resplendent in his light.
5 Then also entered he the Mothers, and in them pure and | uninjured he increased in magnitude, As to the first he rose, the vigorous from of old, so now he runs among the younger lowest ones, )
6 Therefore they choose him Herald at the morning rites, pressing to him as unto Bhaga, pouring gifts, When, much-praised, by the power and will of Gods, he goes at all times to his mortal worshipper to drink.
7 What time the Holy One, wind-urged, hath risen up, serpentlike winding through the dry grass unrestrained, Dust lies upon the way of him who burneth all, black-winged and pure of birth who follows sundry paths.
8 Like a swift chariot made by men who know their art, he with his red limbs lifts himself aloft to heaven. Thy worshippers become by burning black of hue: their strength flies as before a hero’s violence.
9 By thee, O Agni, Varuna who guards the Law, Mitra and Aryaman, the Bounteous, are made strong ; For, as the felly holds the spokes, thou with thy might pervading hast been born encompassing them round. 10 Agni, to him who toils and pours libations, thou, Most Youthful ! sendest wealth and all the hast of Gods. Thee, therefore, even as Bhaga, will we set anew, young Child of Strength, most wealthy ! in our battle-song.
3 Agni appears here to have been partly produced by the Chiefs, the Stris or Gods, from the depth of the atmosphere, from Parjanya the rainy cloud symbolically represented as a bull, and partly generated by Matarisvan (see I, 31. 3) by attrition, and brought by him to the earth to receive libations of Soma juice.
4 The fighest Father : Dyaus. Both together : Heaven and Earth.
5 The Mothers: the waters. The younger lowest ones: the plants in which also he dwells,
6 Herald ; or, Hotar. Bhaga; see I. 136, 2,
ped eae 8 be ‘e Save bg Se
yh ea Hane os Ta
HYUN 142:] THE RIGVEDA. 197
11 Vouchsafe us riches turned to worthy ends, good luck abiding in the house, and strong capacity, | Wealth that directs both worlds as they were guiding-reins, and, very Wise, the Gods’ assent in sacrifice.
12 May he, the Priest resplendent, joyful, hear ua, he with the radiant car and rapid horses. May Agni, ever wise, with best directions to bliss and highest happiness conduct us.
13 With hymns of might hath Agni now been landed, advanced to height of universal kingship. Now may these wealthy chicfs and we together spread forth as spreads the Sun above the rain-clouds.
HYMN CXLIL Apris.
Kinpiep, bring, Agni, Gods to-day for him who lifts the ladle up.
Spin out the ancient thread for him who sheds, with gifts, the Soma juice.
2 Thou dealest forth, Tantnapit, sweet sacrifice enriched with oil, Brought by a singer such as [ who offers gifts and toils for thee. 3 He wondrous, sanctifying, bright, sprinkles the sacrifice with mead, Thrice, Nardsansa from the heavens, a God mid Gods adorable.
4 Agni, besought, bring hitherward Indra the Friend, the Wonderful,
For this my hymn of praise,’O sweet of tongue, is chanted forth to thee.
5 The ladle-holders strew trimmed grass at this well-ordered — sacrifice ; A home for Indra is adorned, wide, fittest to receive the Gods.
6 Thrown open be the Doors Divine, unfailing, that assist the rite, High, purifying, much-desired, so that the Gods may enter in.
7 May Night and Morning, hymned with lauds, united, fair to look upon, Strong Mothers of the sacrifice, seat them together on the grass.
1 The ladie: the sacrificial ladle containing the oblation.
Spin out the ancient thread: perform the sacrifice ordained of old. 2 Taninapdt : Son of Thyself ; Agni. See I. 18. 2.
8 Nardgansa : aname of Agni. See I. 13. 2.
The Doors Divine: of the hall of sacrifice, See I. 13. 6.
8 May the two Priests Divine, the sage, the sweet-voiced lovers of the hymn, Complete this sacrifice of ours, effectual, reaching heaven to-day. 9 Let Hotra pure, set among Gods, amid the Maruts Bharati, : Ta, Sarasvati, Mahi, rest on the grass, adorable.
10 May Tvashtar send us genial dew abundant, wondrous, rich in gifts, For increase and for growth of wealth, Tvashtar our kinsman and our Friend. |
11 Vanaspati, give forth, thyself, and call the Gods to sacrifice. May Agni, God intelligent, ‘speed our oblation to the Gods. 12 To Vayu joined with Pishan, with the Maruts, and the host of Gods, To Indra who inspires the hymn cry Glory! and present the gift.
13 Come hither te enjoy the gifts prepared with cry of Glory! Come, O Indra, hear their calling; they invite thee to the sacrifice.
HYMN CXUIII. Agni,
To Agnil present a newer mightier hymn, I bring my words and song unto the Son of Strength,
Who, Offspring of the Waters, bearing precious things sits on the earth, in season, dear Invoking Priest.
2 Soon ashe sprang to birth that Agni was shown forth to Matarisvan in the highest firmament. . When he was kindled, through his power and majesty his fiery splendour made the heavens and earth to shine.
3 His flames that wax not old, beams fair to look upon of him whose face is lovely, shine with beauteous sheen. The rays of Agni, him whose active force is light, throtigh the nights glimmer sleepless, ageless, like the floods.
8 The two Priests Divine - see I. 13. 8. 9 Hotrd: a Goddess of sacrifice, regarded as the consort of Agni.
Bhédrati : a Goddess of sacred speech.
Lld, Sarvasvati, Maht; see I. 13. 9.
11 Vanaspati: the sacrificial post, said to be a form of Agni,
12 Cry Glory!: Svahd! the sacred word uttered at the end of sacrificial invocations,
2 Métarisvan: see T. 81, 3,
4 Send thou with hymns that Agni to his own abode, who rules, one Sovran Lord of wealth, like Varuna,
Him, All-possessor, whom the Bhrigus with their might brought to earth’s central point, the centre of the world.
5 He whom no force can stay, even as the Marvfts’ roar, like to a dart sent forth, even as the bolt from heaven,
Agni with sharpened Jaws chews up and eats the trees, and conquers them as when the warrior smites his foes.
6 And will not Agni find enjoyment in our praise, will not the Vasu grant our wish with gifts of wealth ?
Will not the Jnspirer speed our prayers to gain their end? Him with the radiant glance [ laud with this my song.
7 The kindler of the flame wins Agni as a Friend, promoter of the Law, whose face is bright with oil.
Inflamed and keen, refulgent in our gatherings, he lifts our hymn on bigh clad in his radiant hues.
8 Keep us incessantly with guards that cease not, Agni, with guards auspicious, very mighty. With guards that never slumber, never heedless, never beguiled, O Helper, keep our children.
HYMN CXLIV. Agni.
Tue Priest goes forth to sacrifice, with wondrous power sending aloft the hymn of glorious brilliancy.
He moves to mect the ladles turning to the right, which are the first to kiss the place where he abides.
2 To him sang forth the flowing streams of Holy Law, encompassed in the home and birth-place of the God. He, when he dwelt extended in the waters’ lap, absorbed those Godlike powers for which he is adored.
3 Seeking in course altern to reach the selfsame end, the two copartners strive to win this beanteous form. Like Bhaga must he be duly invoked by us, as he who drives the car holds fast the horse’s reins. .
4 Earth's central point : the altar, 6 The Vasu: the God Agni.
1 The pluce where he abides : eae 8 ecderallines place ; the altar.
2 Of Holy Luw: flowing in accordance with the order of the universe.
3 The two copartners : the two priests, Hotar and Adhvaryu, according to Sayana. Perhaps Day and Night are intended, as Ludwig suggests,
4 He whom the two copartners with observance tend, the pair who dwell together in the same abode, ; By night as in the day the grey one was born young, passing untouched by eld through many an age of man.
5 Him the ten fingers, the devotions, animate: we mortals call on him a God to give us help. He speeds over the sloping surface of the land: new deeds hath he performed with those who gird him round.
6 For, Agni, like a herdsman, thou by thine own might rulest o’er all that is in heaven and on the earth ; And these two Mighty Ones, bright, golden, closely joined, rolling them round are come unto thy sacred grass. 7 Agni, accept with joy, be glad in this our prayer, joy-giver, self-sustained, strong, born of Holy Law ! For fair to see art thou turning to every side, pleasant to look on as a dwelling filled with food.
HYMN CXLYV. deat
Ask ye of him, for he is come, he knoweth it; he, full of wisdom, is implored, is now implored.
With him are admonitions and with him eommands: he is the Lord of Strength, the Lord of Power and Might.
2 They ask of him: not all learn by their questioning what he, the Sage, hath grasped, as ’twere, with his own mind. Forgetting not the former nor the later word, he goeth on, not careless, in his mental power.
3 To him these ladles go, to him these racing mares: he only will give ear to all the words [ speak. All-speeding, victor, perfecter of sacrifice, the Babe with flawless help hath mustered vigorous might.
4 Whate’er he meets he grasps and then runs farther on, and straightway, newly born, creeps forward with his kin. He stirs the wearied man to pleasure and great joy what time the longing gifts approach him as he comes.
4 The grey one- Agni. Cf I. 164, 1.
5 Hum the ten jingers: see I. 141. 2. Those who gird him round : his worshippers.
6 These two Mighty Ones : Heaven and Earth.
3 These racing mares : these libations that quickly reach Agni.
The Babe with flawless help; the ever-youthful Agni who protects his worshippers,
5 He is a wild thing of the flood and forest: he hath been laid upon the highest surface.
He hath declared the lore of works to mortals, Agni the Wise, for he knows Law, the Truthful.
HYMN CXLVI. Agni.
I uaup the seven-rayed, the triple-headed, Agni all-perfect in his Parents’ bosom, Sunk in the lap of all that moves and moves not, him who hath filled all luminous realms of heaven. 2 As agreat Steer he grew to these his Parents; sublime he stands, untouched by eld, far-reaching. He plants his footsteps on the lofty ridges of the broad earth: his red flames lick the udder. 3 Coming together to their common youngling both Cows, fairshaped, spread forth in all directions, Measuring out the paths that must be travelled, entrusting
- all desires to him the Mighty. 4 The prudent sages lead him to his dwelling, guarding with varied skill the Ever-Youthful. Longing, they turned their eyes unto the River: to these the Sun of men was manifested. 5 Born noble in the regions, aim of all mens’ eyes, to be implored for life by great and small alike, Far as the Wealthy One hath spread himself abroad, he is the Sire all-visible of this progeny.
5 Upon the highest surfuce: the meaning is not clear, but the reference appears to be to celestial Agni in the firmament rather than to the sacrificial fire upon the altar.
1 ‘The three heads may be the three daily sacrifices, or the three household fires, or the three regions, earth, heaven and mid-air. The seven rays are the seven flames of fire.’— Wilson.
His Parents’ bosom: the lap of Heaven and Earth.
2 The udder: the clouds of the sky.
8 Both Cows: apparently Heaven and Earth ; according to Sdyana, the institutor of the rite and the priest, or the sacrificer and his wife.
4 The River: Agni, whose bounties flow like streams of water,
5 The W calthy One: the rich and mighty Agni.
203 THE AYMNS OF [BOOK J.
HYMN CXLVIL. Agni.
How, Agni, have the radiant ones, aspiring, endued thee with the vigour of the living, So that, on both sides fostering seed and offspring, the Gods may joy in Holy Law’s fulfilment ? 2 Mark this my speech, Divine One, thou, Most Youthful ! offered to thee by him who gives most freely. One hates thee, and another sings thy praises: I thine adorer Jaud thy form, O Agu. 3 Thy guardian rays, O Agni, when they saw him, preserved blind Mamateya from affliction. Lord of all riches, he preserved the pious: the foes who fain would harm them did no mischief. 4 The sinful man who worships not, O Agni, who, offering not, harms us with double-dealing,— ' Be this in turn to hima heavy sentence: may he distress himself by his revilings. 5 Yea, when a mortal knowingly, O Victor, injures with double tongue a fellow-mortal, From ‘hin, praised Agni! ! save thou him that lauds thee : bring us not into trouble and affliction.
HYMN CXLVIIL. Agni.
Wuat Mitarisvan, piercing, formed by friction, Herald of all the Gods, in varied figure, Is he whom they have set mid human houses, gay- ‘hued a as light and shining forth for beauty. 2 They shall not harm the man who brings thee praises : such as lam, Agni my help approves me. All acts of mine shall they accept with pleasure, laudation from the smger who presents it.
38 Him in his constant seat men skillel in worship have taken and with praises have established.
As, harnessed to a chariot,. fleet-foot horses, at his command
let bearers lead him forward.
1 Lhe radiant ones: thy bright rays.
On beth sides : both in men and women ; or (offspring) of both sexes. .
3 Mémuteya: Dirghatamas, the Rishi of the hymn, son of Mamata, the wife of Uchathya.
1 Wilson, following Sdyana, translates : ‘The wind, penetrating (amidst the fuel) has excited (Agni) the invoker (of the gods) the multiform, the minister of all the deities.’ But then ydt, what or when, is left untranslated, and the explanation of Matarisvan as Vayu or wind caunot be justified by any Rigveda text. ‘ x.
pee Cad
}
4 Wondrous, full many a thing he chews and crunches: he
Agni, may we be foremost, we thy worshippers.
shines amid the wood with spreading brightness. Upon his glowing flames the wind blows daily, driving them like the keen shaft of an archer.
Him, whom while yet in embryo the hostile, both skilled and fain to harm, may never injure, Ss Men blind and sightless through his splendour hurt not: bis
never-failing lovers have preserved him.
HYMN OXLIX. Agni,
Hirer: he hastes to give, Lord of great riches, King of the mighty, to the place of treasure. The pressing-stones shall serve him speeding near us.
As Steer of men so Steer of earth and heaven by glory, he whose streams all life hath drunken,
Who hasting forward rests upon the altar. |
He who hath lighted up the joyous castle, wise Courser like the Steed of cloudy heaven,
Bright like the Sun, with hundredfold existence. .
He, doubly born, hath spread in his effulgence through th three luminous realms, through all the regions, :
Best sacrificing Priest where waters gather.
Priest doubly born, he through his love of glory hath in his keeping all things worth the choosing. The man who brings him gifts hath noble offspring.
HYMN CL.°* Agni,
Aeui, thy faithful servant I call upon thee with many a gift, As in the keeping of the great inciting God ; Thou who ne’er movest thee to aid the indolent, the godless man, Him who though wealthy never brings an offering.
Splendid, O Singer, is that man, mightiest of the great in heaven.
eee ele a leat’
1 The place of treasure: the altar, where riches are obtained by sacrifice and prayer.
2 As Steer of men: preéminent, like a strong bull, among men.
3 The joyous castle: or the castle Narmint; meaning, probably, the proud
stronghold of some demon,
4 Where waters gather : according to Sayana, in the place of sacrifice where water is collected for ceremonial purpose, But the reference is probabl} to Agni’s appearance in the firmament, the waters above the earth, in the form of lightning.
5 Doubly born ; from the fire-sticks and again at consecration.
8 That man : who propitiates thee by sacrifice and praise,
O Sinyer : singer of hymns, sage, or priest.
HYMN CLI. Mitra and Varuna.
Heaven and earth trembled at the might and voice of him, whom, loved and Holy One, helper of all mankind,
The wise who longed for spoil in fight for kine brought forth with power, a Friend, mid waters, at the sacrifice.
2 As these, like friends, have done this work for you, these prompt servants of Purumijha Soma-offerer, Give mental power to him who sings the sacred song, and hearken, Strong Ones, to the master of the house.
3 The folk have glorified your birth from Earth and Heaven, to be extolled, ye Strong Ones, for your mighty power. Ye, when ye bring to singer and the rite, enjoy the sacrifice performed with holy praise and strength. 4 The people prospers, Asuras! whom ye dearly love: ye, Righteous Ones, proclaim aloud the Holy Law. That efficacious power that comes from lofty heaven, ye bind unto the work, as to the pole an ox.
®) On this great earth ye send your treasure down with might: unstained by dust, the crowding kine are in the stalls. Here in the neighbourhood they cry unto the Sun at morning and at evening, like swift birds of prey.
6 The flames with curling tresses serve your sacrifice, whereto “ye sing the song, Mitra and Varuna. Send down of your free will, prosper our holy songs: ye are sole Masters of the singer’s hymn of praise. 7 Whoso with sacrifices toiling brings you gifts, and worships, sage and priest, fulfilling your desire, — To him do ye draw nigh and taste his sacrifice, Come wellinclined to us unto our songs and prayer.
8 With sacrifices and with milk they deck you first, ye Righteous Ones, as if through stirrings of the mind. To you they bring their hymns with their collected thought, while ye with earnest soul come to us gloriously.
1 Of him: Agni.
2 As these; the priests. Purumilha; the prince who offers the sacrifiee, Strong Ones: ye mighty Gods, Mitra and Varnna.
3 When ye bring: him, Agni, to the sacrifice.
4 Asuras ; immortal Gods, especially the ancient deities.
That eficacious power: a8 Wilson observes, the meaning is not very obvious,
although itis clear that the adequacy of worship or sacrifice to effect its objects, er realize its rewards, is intended.
9 Rich strength of life is yours: ye, Heroes, have obtained through your surpassing powers rich far-extending might. Not the past days conjoined with nights, not rivers, not the Panis have attained your Godhead and your wealth.
HYMN CLIT. Mia v nina.
Tus robes which ye put on abound with fatness : uninterrupted courses are your counsels.
All falsehood, Mitra-Varuna! ye conquer, and closely cleave unto the Law Eternal.
2 This might of theirs hath no one comprehended. True is the crushing word the sage hath uttered, The fearful four-edged bolt smites down the three-edged, and those who hate the Gods first fall and perish. 3 The Footless Maid precedeth footed creatures. Who marketh, Mitra-Varuna, this your doing ?
The Babe Unborn supporteth this world’s burthen, fulfilleth Law and overcometh falsehood.
- We look on him the darling of the Maidens, always advancing, never falling downward, Wearing inseparable, wide-spread raiment, Mitra’s and Varuna’s delightful glory.
5 Unbridled Courser, born but not of horses, neighing he flieth on with back uplifted. The youthful love the mystery thought-surpassing, praising in Mitra-Varuna, its glory.
9 The Punis: the envious demons who carry away and conceal the cows or rays of light,
1 The robes which ye put on: the oblations of clarified butter with which the Gods may be said to be clothed.
Uninterrupted courses are your counsels: your designs are always fully carried into effect. Or the meaning may beas Wilson, following SAyana, renders it: ‘your natures are to be regarded as without defect.’
2 The fearful four-edyed bolt: Ludwig suggests an emendation of the text and then translates: ‘thrice strikes the edge [of Indra’s thunderbolt], four times the fearful edge.’ I give the literal English of the words as they stand, the sense being, according to Sdyana, that he who has more arms is stronger than he who has fewer, the arms intended being, perhaps, sacrifice and prayer.
8 The Footless Maid: Dawn. The Babe Unborn: the Sun before his appearance in heaven.
4 The darling of the Maidens : the Sun, the lover of the Daye:
5 The mystery thought-surpassing : the mystery of the Sun’s motion excites wonder, and Mitra and Varuna are praised in connexion with it,
206 _ *LHE HYMNS OF {BOOK f,
6 May the milch-kine who favour Mamateya prosper in this world him who loves devotion. May he, well skilled in rites, beg food, and calling Aditi with his lips give us assistance. 7 Gods, Mitra-Varuna, with love and worship, let me make you delight in this oblation. May our prayer be victorious in battles, may we have rain from heaven to make us prosper.
HYMN CLIII. Mitra-Varuna.
We worship with our reverence and oblations you, Mitra- Varuna, accordant, mighty, So that with us, ye Twain whose backs are sprinkled with oil, the priests with oil and hymns support you. 2. Your praise is like a mighty power, an impulse: to you, Twain Gods, a well-formed hymn is offered, As the priest decks you, Strong Ones, in assemblies, and the prince fain to worship you for blessings. 3 O Mitra-Varuna, Aditi the Milch-cow streams for the rite, for folk who bring oblation, When in the assembly he who worships moves you, like to a human priest, with gifts presented. 4 So may the kine and heavenly Waters pour you sweet drink in families that make you joyful. Of this may he, the ancient House-Lord, give us. Enjoy, drink of the milk the cow provideth.
er rtiritete:
6 Ma mateya : the son of Mamati, Dirghatamas the Rishi of the hymn.
Him who loves derotion ; apparently Purumflha the institutor of the sacrifice, mentioned in stanza 6 of the preceding hymn,
May he beg food: the food that remains after the oblations have been presented and consumed. | Adiiv: I follow Ludwig in taking Aditi in the usual signification. Sdyana takes it as meaning ‘a perfect ceremony’ which is to be completed, and Grassmann ag famine, dearth, or want, which is to be averted.
The hymn is full of difficulties, and cannot at present be satisfactorily translated,
ertomreree?
2 The prince : the wealthy man who institutes the sacrifice.
3 Aditi, the Milch-cow: aditi regarded as the source of rewards for the pious; or Aditi may be taken asan epithet, ‘the exhaustless,’ qualifying Milch-cow.
4 The ancient House-Lord : Agni, the guardian of the homestead,
HYMN 155.) ‘THE RIGVEDA, 207
HYMN CLIV. Vishau.
I witnt declare the ‘mighty deeds of Vishnu, of him who measured out the earthly regions,
Who propped the highest place of congregation, thrice setting down his footstep, widely striding.
2 For this his mighty deed is Vishnu landed, like some wild beast, dread, prowling, mountain-roaming ; He within ‘whose three wide-extended paces all living creatures have their habitation.
3 Let the hymn lift itself as strength to Vishnu, the Bull farstriding, dwelling on the mountains, Him who alone with triple step hath measured this common dwelling-place, long, far extended.
- Him whose three places that are filled with sweetness, imperishable, joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, . and all living creatures. 5 May [ attain to that his well-loved mansion where men devoted to the Gods are happy. For there springs, close akin to the Wide-Strider, the well of meath in Vishnu’s highest footstep.
6 Fain would we go unto your dwelling-places where there are many-horned and nimble oxen, For miyhtily, there, shineth down upon us the widely-striding Bull’s sublimest mansion.
HYMN CLV. Vishnu-Indra.
To the great Hero, him who sets his mind thereon, and Vishnu, praise aloud in song your draught of juice,—
Gods ne’er beguiled, who borne as ’t were by noble steed, have stood upon the lofty ridges of the hills.
1 The highest place of congregation ;: heaven, where the Gods are assembled. Thrice setting down his footstep : see I. 22. 16.
2 For this his mighty deed: I have followed S&yana who takes the active verb in @ passive signification, Prof. Peterson translates: ‘ Vishnu makes loud boast of this,’ which is perhaps a more accurate rendering.
_ 5 Meath: or nectar, or honey ; meaning celestial Soma.
6 Your dwelling-places ; Vishnu’s and probably Indra’s.
Many-horned and nimble oxen: the stars with their ever-twinkling rays. . Of. I. 105.10; Valakhilya 7, 2,
1 Zo the great Hero: Indra. Who sets his mind thereon; who loves praise,
208 TAR HYMNS OF ‘TBOOR I.
2 Your Soma-drinker keeps afar your furious rush, Indra and Vishnu, when ye come with all your might. That which hath been directed well at mortal man, bow-armed Krisanu’s arrow, ye turn far aside. 3 These offerings increase his mighty manly strength: he brings both Parents down to share the genial flow. He lowers, though a son, the Father’s highest name; the third is that which is high in the light of heaven. 4 We laud this manly power of him the Mighty One, preserver, inoffensive, bounteous and benign ; His who strode, widely pacing, with three steppings forth over the realms of earth for freedom and for life. 5 A mortal man, when he beholds two steps of him who looks upou the light, is restless with amaze. ; But his third step doth no one venture to approach, no, nor the feathered birds of air who fly with wings. 6 He, like a rounded wheel, hath in swift motion set his ninety. racing steeds together with the four. Developed, vast in form, with those who sing forth praise, a youth, no more a child, he cometh to.our call.
HYMN CLYVI, Vishnu.
Far-sutying, widely famed, going thy wonted way, fed with the oil, be helpful, Mitra-like, to us.
So, Vishnu, e’en the wise must swell thy song of praise, and he who hath oblations pay thee solemn rites.
2 Your Soma-drinker : you gently approach your devout worshipper and do him no harm.
Krisdnu ; one of the guardians of the heavenly Soma, apparently a demon of drought who prevents men from enjoying the ambrosial rain.
3 Both Parents: Heaven and Earth. The genial flow; the sacrificial offering, the bation of Soma juice.
Ie lowers, though @ son: the meaning appears to be that Vishnu takes rank in the sacrifice above his own father Dyaus, and that Agni has the third place,
5 ‘His (Vishnu’s) path onearth and in the firmament is within mortal observation ; not so that in heaven.’—-Wilson. His third step; in the highest heaven, Of. L 154. 5.
6 This verse is not very intelligible. Wilson following Sayana, gives the following explanation: ‘ Vishnu is here identified with Time, comprising ninety-four periods: the year, two solstices, five seasons, twelve months, twenty-four half-months, thirty days, eight watches, and’ ° of “an Ludwig translates the first hemistich: ‘and under fo"... ©) 0+ Joa: seasons] he, like a round wheel, hath set in motion ninety spokes.’ The steeds, or spokes, are the days of the solar year, ninety in each of the four seasons,
2 He who brings gifts to him the Ancient and the Last, to Vishnu who ordains, together with his Spouse, Who ‘tells the lofty birth of him the Lofty One, shall verily surpass in glory e’en his peer. 3.Him have ye satisfied, singers, as well as ye know, primeval germ of Order even from his birth. Ye, knowing e’en his name, have told it forth : may we, Vishnu, enjoy the grace of thee the Mighty One.
4 The Sovran Varuna and both the Asvins wait on this the .will of him who guides the Marut host. Vishnu hath power supreme and might that finds the day, and with his Friend usbars the stable of the kine. 5 Even he the Heavenly Qne who came for fellowship, Vishnu to Indra, godly to the godlier, is Who, Maker, throned in three worlds, helps the Aryan man, and gives the worshipper his share of Holy Law.
HYMN CLVII. Asvins,
Aeni is wakened: Stirya riseth from the earth. Mighty, refulgent Dawn hath shone with all her light. The Asvins have equipped their chariot for the course. God Savitar hath moved the folk in sundry ways. 2 When, Asvins, ye equip. your very mighty car, bedew, ye Twain, our power with honey and with oil. To our devotion give victorious strength in war: may we win riches in the heroes’ strife for spoil. 3 Nigh to us come the Asvins’ lauded three-wheeled car, the car laden with meath and drawn by fleet-foot steeds, Three-seated, opulent, bestowing all delight: may it bring weal to us, to cattle and to men. 4 Bring hither nourishment for us, ye Asvins Twain; sprinkle us with your whip that drops with honey-dew.
2 Together with his Spouse: sumajjdnaye ; explained by Séyana to mean ‘self-born,’ and by Ludwig ‘very delightful.’
4 With his Friend: assists his friend Indra in releasing the rain imprisoned in the mountains of cloud, or the rays of light that have been stolen.
5 His share of Holy Law: his share of the blessings which follow the performance of sacrifice,
1 Savitar : the Sun as the great cause of life.
3 Lhree-wheeled car: see I. 34. 5.
4 Your whip: sea Hymns of the Atharva-veda, IX. 1, which is a glorification of the Agvins’ Honey-Whir, *icvifvin7. perhaps, the early stimulating and life-giving breeze which 1 oy vi... first appearance of these Lords of Light and Heralds of Dawn,
~*
Prolong our days of life, wipe out our trespasses; destroy our foes, be our companions and our Friends. 5 Ye store the germ of life in female creatures, ye lay it up within all living beings. Ye haversent forth, O Agvins passing mighty, the fire, the sovrans of the wood, the waters. 6 Leeches are ye with medicines to heal us, and charioteers are ye with skill in driying. Ye Strong, give sway to him who brings oblation and with his heart pours out his gift before you.
HYMN CLVOIL Asvins,
Ye Vasus Twain, ye Rudras full of counsel, grant us, Strong Strengtheners, when ye stand beside us, What wealth Auchathya craves of you, great Helpers when ye come forward with no niggard succour. 2 Who may give you aught, Vasus, for your favour, for what, at the Cow’s place, ye grant through worship ? Wake for us understanding full of riches, come with a heart that will fulfil our longing. 3 As erst for Tugra’s son your car, sea-crossing, strong, was equipped and set amid the waters, So may I gain your shelter and protection as with winged course a hero seeks his army. 4 May this my praise preserve Uchathya’s offspring: let not these Twain who fly with wings exhaust me. : ‘Let not the wood ten times up-piled consume me, when fixed for you it bites the ground it stands on. 5 The most maternal streams, wherein the Disas cast me securely bound, have not devoured me. When Traitana would cleave my head asunder, the Dasa wounded his own breast and shoulders.
5 The sovrans of the wood; the tall trees of the forest.
1 Ye Vasus Twain, ye Rudras: the Asvins are addressed as identical with these two classes of Gods. See I. 31. 3. and 84, 11.
Auchathya: the son of Uchathya, Dirghatamas the Rishi of the hymn.
2 The Cow's place; according to Sayana, the altar; the Cow being the
the earth.
3 Tugra’s son :-see I. 116. 3.
4 Uchathya’s offspring: the poet himself. These Twain: day and night. From this and the following verse it would appear that Dirghatamas had been subjected to the ordeals of fire, water, and single combat with a man called Traitana, and preserved in all three by the Asvins. See Ludwig, Der Rig-
veda, IV, p. 44,
HYMN 160.) THE RIGVEDA, 211°
6 Dirghatamas the son of Mamata hath come to length of days in the tenth age of human kind. He is the Brahman of the waters as they strive to reach their end and aim: their charioteer is he.
HYMN CLIX. Heavensand arth:
I Raise with sacrifices mighty Heaven and Earth at festivals, the wise, the Strengtheners of Law. Who, having Gods for progeny, conjoined with Gods, through ' wonder-working wisdom bring forth choicest boons. 2 With invocations, on the gracious Father’s mind, and on the Mother's great inherent power I muse. Prolific Parents, they have made the world of life, and for their brood all round wide immortality. 3 These Sons of yours well skilled in work, of wondrous power, brought forth to life the two great Mothers first of all. To keep the truth of all that stands and all that moves, ye guard the station of your Son who knows no guile. 4 They with surpassing skill, most wise, have measured out the Twins ‘united in their birth and in their home. They, the refulgent Sages, weave within the sky, yea, in the depths of sea, a web for ever new. 5 This is to-day the goodliest gift of Savitar: this thought we have when now the God is furthering us. On us with loving-kindness Heaven and Earth bestow riches and various wealth and treasure hundredfold !
HYMN CLX. Heaven and Earth.
Turse, Heaven and Earth, bestow prosperity on all, sustainers of the region, Holy Ones and wise,
Two Bowls of noble kind: between these Goddesses the God, the fulgent Sun, travels by fixed decree. ;
6 The tenth age: perhaps the tenth decade. The meaning of the verse, which appears to be a later addition, is obscure,
3 These Sons of yours: the Ribhus, who restored their Parents’ youth. Bee I, 20.4. Zhe twa great Mothers ; the Parents of all, Heaven and Earth.
Your Son who knows no guile: Siivya, or the Sun, who is regarded as the symbol of truth, ‘Solem quis dicere falsum Audeat ?’
4 Lhe Twins: Heaven and Earth, Jn the depths of sea: in the aerial . ocean or atmosphere.
1 Two Bowls: so called from their hemispherical appearance; But see Hille. brandt, Vedische Mythologie, I, p. 177, and Ludwig, Ueber die N, A. auf dem G, der Reveda-forschung, p. 87,
a
212 | THE HYMNS. OF - [BOOK F,
_2 Widely-capacious Pair, mighty, that never fail, the Father and the Mother keep all creatures safe : The two world-halves, the spirited, the beautiful, because the Father hath clothed them in goodly forms.
3 Son of these Parents, he the Priest with power to cleanse, Sage, sanctifies the worlds with his surpassing power. Thereto for his bright milk he milked through all the days the party-coloured Cow and the prolifie Bull, 4 Among the skilful Gods most skilled is he, who made the two world-halves which bring prosperity to all ; Who with great wisdom measured both the regions out, and stablished them with pillars that shall ne’er decay, 5 Extolled in song, O Heaven and Earth, bestow on us, ye mighty Pair, great glory and high lordly sway, Whereby we may extend ourselves ever over the folk; and send us strength that’ shall deserve the praise of men.
HYMN CLXI. Ribhus.
‘Way hath the Best, why hath the Youngest come to us? Upon what embassy comes he? What have we said ? We have not blamed the chalice of illustrious birth. We, Brother Agni, praised the goodness of the wood, 2 The chalice that is single make ye into four: thus have the (ods commanded; therefore am I come. If, Q Sudhanyan’s Children, ye will do this thing ye shall participate in sacrifice with Gods, 8 What to the envoy Agni in reply ye spake, A courser must be made, a chariot fashioned here, , A cow must be created, and the Twain made young. When we have done these things, Brother, we turn to you.
"4 When thus, O Ribhus, ye had done ye questioned thus, Whither went he who came to us a messenger ?
ee emnananeedil 2 The Father: Dyaus, or perhaps T'vashtar, _ 8 Son of these Parents: the Sun, the offspring of Heaven and Earth,
For his bright milk: he has drawn the dew as milk from his mother Earth, and obtained his light from Heaven his father.
4 Most skilled ie he: S&yana observes that having magnified Heaven and Earth by praising their son, the poet now magnifies them by lauding their maker. See Muir, O, 8. Tents, v. 30,
- 1 The Ribhus ask Agni why he comes to them. The chalice; see I. 20, 6.
- 8 A courser must be made, ete, : seo I, 20. 2, 3, 4, and I, 110, and 111,
Then Tvashtar, when he viewed the four wrought chalices, concealed himself ainotig the Consorts of the Gods. 5 As Tvashtar thus had spoken, Let us slay these men who have reviled the chalice, drinking-cup of Gods, They gave themselves new names when Soma juige was shed, and under these new names the Maiden welcomed them. 6 Indra hath yoked his Bays, the Asvins’ car is horsed, Brihaspati hath brought the Cow of every hue. Ye went as Ribhu, Vibhvan, Vaja to the Gods, and skilled in war, obtained your share in sacrifice. 7 Ye by your wisdom brought a cow from out a hide; unto that ancient Pair ye gave again their youth. . Out of a horse, Sudhanvan’s Sons, ye formed a horse: a-cha- __- riot ye equipped, and went unto the Gods. 8 Drink ye this water, were the words ye spake to them; or drink ye this, the rinsing of the Munja-grass. If ye approve not even this, Sudhanvan’s Sons, then at the third libation gladden ye yourselves. | 9 Most excellent are waters, thus said one of you; most excellent is Agni, thus another said. Another praised to many a one the lightning cloud. Then did ye shape the cups, speaking the words of truth. 10 One downward tothe water drives the crippled cow, another trims the flesh brought on the carving-board. One carries off the refuse at the set of sun. How did the Parents aid their children in their task !
4 Then Tvashtar: represented as hiding himself for shame among the Goddesses—probably the Celestial Waters—when he saw this alteration of his work, and in anger proposing to slay the Ribhus who had thus disgraced him.
5 New names; probably Ritus, Seasons, in place of Ribhus.—Ludwig. The Maiden; apparently the daughter of Tvashtar, meaning, perhaps, as Ludwig suggests, the first Dawn of the year, of which Tvashtar is the God. |
6 The Cow of every hue: the fruitful earth restored to youth by the Gods of the Seasons,
8 The rinsing of the Munja-grass: or Soma juice which has been filtered through a strainer made of that grass. ‘The two first alternatives intimate that the Ribhus may be participant of the libations offered at dawn or at noon; the third applies to the evening sacrifice; the right of the Ribhus to share in this being elsewhere acknowledged.’—- Wilson.
9 The meaning of these sayings in this place is not clear.
10 The restoration to youth of the aged Parents, Heaven and Earth, appears to he symbolically described under the figure of a sacrifice.
How did, the Parents aid? ; weak and exhausted with age they were unable to give any assistance, °
11 On the high places ye have made the grass for man, and water in the valleys, by your skill, O Men. Ribhus, ye iterate not to-day that act of yours, your sleeping in the house of him whom naught can hide.
12 As, compassing them round, ye glided through the worlds, where had the venerable Parents their abode ? Ye laid a curse on him who raised his arm at you: to him who spake aloud to you ye spake again. 13 When ye had slept your fill, ye Ribhus, thus ye asked, O thou whom naught may hide, who now hath wakened us? The goat declared the hound to be your wakener. That day, in a full year, ye first unclosed your eyes. 14 The Maruts move in heaven, on earth this Agni; through the mid-firmament the Wind approaches. ° Varuna comes in the sea’s gathered waters, O Sons of Strength, desirous of your presence.
HYMN CLXII. The Horse.
Sticar us not Varuna, Aryaman, or Mitra, Ribhukshan, Indra, Ayu, or the Maruts,
When we declare amid the congregation the virtues of the strong Steed, God-descended.
2 What time they bear before the Courser, covered with trappings and with wealth, the grasped oblation,
11 In the house of him whom naught can hide: in the mansion of the Sun, to whom the Ribhus went to obtain immortality. In this and the remaining stanza, according to Séyana, the Itibhus are identified with the rays of the gun.
13 When ye had slept: in the mansion of the Sun.
The goat declared the hound to be your wakener: the meaning is obscure, SAyana’s rendering is, ‘the Sun replied that the awakener was the wind.’
That day: Wilson, following Sayana, explains: ‘you have made this world to-day luminous, after the year has expired ; that is, the rainy season being ‘past, the rays of the sun and moon are again visible.’
14 Sons of Strength: ye powerful Ribhus.
1 Ribhukshan : a name of Indra, as lord of the Ribhus,
Ayu ; said by both commentators, SAéyana and Mahidhara, to be used in this place for Vayu, the God of Wind. Ayu is probably Agni.
Amid the congregation: at sacrifice.
God-descended : sprung from the Gods, or, according to SAyana, born as the type of various deities.
2 Grasped odblation: the offering that is to be made for the horse, and which has been taken from the remains of the burnt-offering made the night
sd
before, ,
HYMN 162.J THE RIGVEDA. 215
The dappled goat goeth straightforward, bleating, to the place dear to Indra and to Pishan.
3 Dear to all Gods, this goat, the share of Pishan, is first led forward with the vigorous Courser, , While Tvashtar sends him forward with the Charger, acceptable for sacrifice, to glory. 4 When thrice the men lead round the Steed, in order, who goeth to the Gods as meet oblation, The goat precedeth him, the share of Pishan, and to the Gods the sacritice announceth.
5 Invoker, ministering priest, atoner, fire-kindler, Soma-presser, sage, reciter, With this well ordered sacrifice, well finished, do ye fill full the channels of the rivers.
6 The hewers of the post and those who carry it, and those who carve the knob to deck the Horse’s stake ; Those who prepare the cooking-vessels for the Steed,-may the approving help of these promote our work.
7 Forth, for the regions of the Gods, the Charger with his smooth back is come; my prayer attends him. In him rejoice the singers and the sages. A good friend have we won for the Gods’ banquet.
8 May the fleet Courser’s halter and bis heel-ropes, the head-stall and the girths and cords about him. And the grass put within his mouth to bait him,—among the Gods, too, let all these be with thee.
9 What part of the Steed’s flesh the fly hath eaten, or is left sticking to the post or hatchet, Or to the slayer’s hands and nails adhereth,—among the Gods, too, may all this be with thee.
10 Food undigested steaming from his belly, and any odour of raw flesh remaining,
This let the immolators set in order and dress the sacrifice with perfect cooking.
The dappled goat: this goat is to be tied to the horse at the sacrificial post. Pashan here is said by Sayana to stand for Agni.
4 Who goeth to the Gods: the object of the sacrifice is to send the horse to us Gods that he may obtain wealth and other blessings for his sacrificers,
5 Inuoker, ete : these are the designations of eight of the sixteen priests emloved at solemn rites. The sage (sdiviprah, a priest of profound knowledge) is the superintendent of the whole ceremony.
Fill full the channels: obtain abundance of rain ; or perhaps offer oblationa in abundance.
216 THE HYMNS OF _ (BOOK fF.
11 What from thy body which with fire is roasted, when thou art set upon the spit, distilleth,— Let not that lie on earth or grass neglected, but to the longing Gods let all be offered. 12 They who observing that the Horse is ready call out and say, The smell is good ; remove it; And, craving meat, await the distribution, —may their approving help promote our labour. 13 The trial-fork of the flesh-cooking caldron, the vessels out of which the broth is sprinkled, . The warming-pots, the covers of the dishes, hooks, carvingboards,—all these attend the Charger. 14 The starting-place, his place of rest and rolling, the ropes wherewith the Charger’s feet were fastened, The water that he drank, the food he tasted,—among the Gods, too, may all these attend thee.
15 Let not the fire, smoke-scented, make thee crackle, nor glowing caldron smell and break to pieces. Offered, beloved, approved, and consecrated,—such Charger do the Gods accept with favour.
16 The robe they spread upon the Horse to clothe him, the upper covering and the golden trappings, The halters which restrain the Steed, the heel-ropes,—all these, as grateful to the Gods, they offer. 17 If one, when seated, with excessive urging hath with his heel or with his whip distressed thee, All these thy woes, as with the oblations’ ladle at sacrifices, with my prayer I banish. 18 The four-and-thirty ribs of the swift Charger, kin to the Gods, the slayer’s hatchet pierces. Cut ye with skill, so that the parts be flawless, and piece by piece declaring them dissect them.
19 Of Tvashtar’s Charger there is one dissector,—this is the custom—two there are who guide him. Such of his limbs ag I divide in order, all these, amid the balls, in fire I offer,
18 Four-and-thirty: so many out of the thirty-six. As the Sacrificial Horse is the symbol of the heavens, the thirty- four ribs represent the sun, the moon, the five planets, and the twenty-seven nakshatras or lunar asterisms. See Ludwig, Der Rigveda, III. p. 186. Piece by piece declaring them: the dissectors are to name the several parts as they divide them, each part being sacred to a separate divinity.
19 Amid the balls; the meat made up into balls,
za
20 Let not thy dear soul burn thee as thou comest, let not the hatchet linger in thy body. Let not a greedy clumsy immolator, missing the joints, mangle thy limbs unduly. 21 No, here thou diest not, thou art not injured: Uy easy paths unto the Gods thou goest. Both Bays, both spotted mares are now thy fellows, and to the ass’s pole is yoked the Charger. 22 May this Steed bring us all-sustaining riches, wealth in good kine, good horses, manly offspring. Freedom from sin may Aditi vouchsafe us: the Steed with our oblations gain us lordship !
HYMN CLXIIIL The Horse,
Wuat time, first springing into life, thou neighedst, proceeding from the sea or upper waters, Limbs of the deer hadst thou, and eagle pinions. O Steed, thy birth is high and must be lauded. 2 This Steed ain Yama gave hath Trita harnessed, and him, the first of all, hath Indra mounted. His bridle the Gandharva grasped. O Vasus, from out the Sun ye fashioned forth the Courser. 3 Yama art thou, O Horse; thou art Aditya; Trita art thou by secret operation. Thou art divided thoroughly from Soma. They say thou hast three bonds in heaven that hold thee.
20 Bun thee: make thee sad,
21 Both Bays: thou art now associated in heaven with the two bay horses of Indra, the two spotted mares of the Maruts, and the ass that draws the ‘chariot of the Agsvins.
A full description of an Asvamedha or Horse-sacrifice in ‘later times may be found in the Rimayana, Book I., Cantos 10—13.
1 From the sea: the Sacrificial Horse is here identified with the Sun in the ocean of air.
2 Yama: here said to mean Agni, as a solar deity. Zrita: as God of the remote birth-place of the Sun, Sed I, 187, note, 4
The Gandharva ; Visvivasu, a heavenly being who dwells in the region of the air and guards the celestial Somé,
3 Aditya : the Sun, Ly secret operation; by the mysterious effect of the sacrifice. Soma; here, perhaps, the Moon ; but the meaning is uncertain,
4 Three bonds, they say, thou hast in heaven that bind thee, three in the waters, three within the ocean. To me thou seemest Varuna, O Courser, there where they say is thy sublimest birth-place. 5 Here, Courser, are the places where they groomed thee, here are the traces of thy hoofs as winner. Here have I seen the auspicious reins that guide thee, which those who guard the holy Law keep safely. 6 Thyself from far I recognized in spirit,—a Bird that from below flew through the heaven. I saw thy head still soaring, striving upward by paths unsoiled by dust, pleasant to travel. 7 Here I beheld thy form, matchless in glory, eager to win thee food at the Cow’s station. Whene’er a man brings thee to thine enjoyment, thou swallowest the plants, most greedy eater. & After thee, Courser, come the car, the bridegroom, the kine come after, and the charm of maidens. Full companies have followed for thy friendship: the pattern of thy vigour Gods have copied. 9 Horns made of gold hath he: his feet are iron: less fleet than he, though swift as thought, is Indra. The Gods have come that they may taste the oblation of him who mounted, first of all, the Courser. 10 Symmetrical in flank, with rounded haunches, mettled like heroes, the Celestial Coursers Put forth their strength, like swans in lengthened order, when they, the Steeds, have reached the heavenly causeway.
4 The three bonds in heaven are said by Sdyana to be his ‘ media of origin, thatis the Vasus, Aditya, and Heaven.’ By the waters, it is said that the habitable world is ‘intended, and that the three bonds therein are tillage, vain, and seed. In the ocean, that is the firmament, they are cloud, lightning, and thunder. Varuna: on account of the.three bonds (See I. 24. 15).
6 In this and the following stanza the horse is regarded as identical with the Sun in his course through heaven, and as accepting the oblations offered by Hes worshipper. Zhe Cow's station: the chief place of earth, the Cow, is the altar,
7 Most greedy eater; regarded as a mere earthly horse.
9 Harns made of gala; according to SAyana, the word horns is used figuratively for mane. The Sun’s rays are probably intended.
IPho mounted, first of all, the Courser: Indra, as is said in verse 2.
10 The horses of the Sun are said to be spoken of. The exact meaning of the words is. uncertain,
11 A body formed for flight hast thou, O Charger; swift as the wind in motion is thy spirit. Thy horns are spread abroad in all directions: they move with restless beat in wildernesses.
12 The strong Steed hath come forward to the slaughter, pondering with a mind directed God-ward. The goat who is his kin is led before him: the sages and the singers follow after.
13 The Steed is come unto the noblest mansion, is come unto his Father and his Mother. This day shall he approach the Gods, most welcome: then he declares good gifts to him who offers.
HYMN CLXIV. - Visvedevas,
Or this benignant Priest, with eld grey-coloured, the brother midmost of the three is lightning.
The third is he whose back with oil is sprinkled. Here I behold the Chief with seven male children.
2 Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it. Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being.
3 The seven who on: the seven-wheeled car are mounted have horses, seven in tale, who draw them onward. Seven Sisters utter songs of praise together, in whom the names of the seven Cows are treasured.
11 Thy horns : meaning, here, perhaps hoofs.
13 His Father and his Mother; Heaven and Earth.
Wilson remarks: ‘Although more mystical than the preceding hymn, especially in regard to the intimations of the identity of the horse with the sun, there is nothing in it incompatible with the more explicit description in the former Sukta of the actual sacrifice of a horse.’
1 The priest is Aditya, the Sun. His next brother is lightning, another form of fire, and the third brother is Agni Gérhapatya, the western sacred fire maintained by each householder, and fed with oblations of clarified butter.
The seven male children are probably the priests.
2 Seven: priests. Lhe one-wheeled chariot: the Sun. Seven names: perhaps the seven solar rays. Zhree-naved: with reference, probably, to the three seasons, the hot weather, the rains, and the cold weather. On this wheel of the Sun all existing things depend.
38 The seven: according to Sayana, the seven solar rays, or the seven divisions of the year, solstice, season, month, fortnight, day, night, hour. The seven wheels of the chariot and the seven horses may also, according to S4- yana, be the solar rays.
Seven Sisters: probably the seven celestial rivers, which, as emblems of fertility may bear the name of cows. Sfyana explains the seven Sistera as the
4 Who hath beheld him as he sprang to being, seen how the boneless One supports the bony ? Where is the blood of earth, the life, the spirit? Who may approach the man who knows, to ask it?
5 Unripe itt mind, in spirit undiscerning, I ask of these the Gods’ established places ; . For up above the yearling Calf the sages, to form a web, their own seven threads have woven.
6 I ask, unknowing, those who know, the sages, as one all ignorant for sake of knowledge, What was that One who in the Unborn’s image hath stablished and fixed firm these worlds’ six regions.
7 Let him who knoweth presently declare it, this lovely Bird’s securely founded station. Forth from his head the Cows draw milk, and, wearing his vesture, with their foot have drunk the water.
8 The Mother gave the Sire his share of Order: with thought, at first, she wedded him in spirit. She, the coy Dame, was filled with dew prolific : with adoration men approached to praise her,
solar rays, or the six seasons and the year, or the six pairs of months with the intercalary month, and the seven Cows as the seven notes of music as employed in chanting the praises of the Sun.
_ 4 How the boneless One supports the bony: or in more conventional and less literal words, how the unsubstantial one (feminine) supports that (masculine) which is endowed with substance. :
The doneless or unsubstantial is Prakriti, Nature, the original source of the substantial, that is the material and visible world. According to Hillebrandt, Vedische Mythologie, I. p. 838, the boneless One is the Sun and the bony the Moon, See M. Miiller, India, What can it Teach us? pp. 245, 246.
5 The yearling Calif: probably the Sun, in reference to his yearly course. What the seven threads are is uncertain. Sayana says they are the seven forms of the Soma sacrifice, or the seven metres of the Vedas. Ludwig thinks that the general meaning of the stanza is; I (the poet) content myself with asking fur information about the places or traces of the Gods in our world 3 but the sages talk about things which are beyond my power of comprehension.
6 In the Unborn’s image: in the form of Aja or the Unborn Creator, represented by the Sun. Cf, VITI. 41. 10,
7 This lovely Bird’s...station: the place of the Sun.
The Cows draw milk: ‘The solar rays, although especial agents in sending down rain, are equally active in ita re-absorption.’— Wilson.
8 The mother Barth gaye the father Heaven his share in the great work of cosmical production, Z
Dew prolific; the fertillzing rain,
».
d Yoked was the Mother to the boon Cow’s car-pole ; in the dank rows of cloud the Infant rested. Then the Calf lowed, and looked upon the Mother, the Cow who
- wears all shapes in three directions.
10 Bearing three Mothers and three Fathers, single he stood erect : they never make him weary, There on the pitch of heaven they speak together in spéech all-knowing but not all-impelling. 11 Formed with twelve spokes, by length of time unweakened, rolis round the heaven this wheel of during Order. Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni.
12 They call him in the farther half of heaven the Sire five-footed, of twelve forms, wealthy in watery store. These others say that he, God with far-seeing eyes, is mounted on the lower seven-wheeled, six-spoked car. 13 Upon this five-spoked wheel revolving ever all living creatures rest and are dependent. Its axle, heavy-laden, is not heated: the nave from ancient time remains unbroken. : 14 The wheel revolves, unwasting, with its felly: ten draw it, yoked to the far-stretching car-pole. The Sun’s eye moves encompassed by the region: on him dependent rest all living creatures.
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9 Yoked was the other ; Harth undertook the functions of the cow who supplies milk for sacrifices.
The Infant: the young Sun.
The Calf lowed; the cloud thundered. In three directions: heaven, mid-air, and earth,
10 Three Mothers and three Fathers: the three earths and the three heavens. This fanciful threefold division has occurred before. See I. 105. 5.
They speak: the Gods converse together about the Sun, says Sayana, in speech that knows all but does not extend to or impress all,
11 The wheel formed with twelve spokes is the year with its twelve months. The seven hundred and twenty sons, joined in pairs, are the days and nights of the year, three hundred and sixty of each,
12 Five-footed : the five feet are, S&yana says, the five seagoris, the dewy and cold seasons being counted as one. The twelve forms are the months of ’ the year, The seven wheels of the car are said to be the seven solar rays, and the six spokes of each wheel are the six seasons, I find the stanza unintelligible. |
13 The five-spoked wheel; in reference, perhaps, to the five seasons, as in verse 12,
14 Ten draw it: probably the ten regions of space,
The region ; the firmament, mid-air.
:
Mei
ees
299 THE HYMNS OF fBOOR Tf.
15 Of the co-born they call the seventh single-born ; the six twin pairs are called Rishis, Children of Gods. | Their good gifts sought of men are ranged in order due, and various in their form move for the Lord who guides.
16 They toll me these were males, though traly females: he who hath eyes sees this, the blind discerns not. The son who is a sage hath comprehended: who knows this rightly is his father’s father.
17 Beneath the upper realm, above this lower, bearing her calf at foot the Cow hath-risen. Whitherward, to what place hath she departed? Where calves she? Not amid this herd of cattle.
18 Who, that the father of this Calf discerneth beneath the upper realm, above the lower, Showing himself a sage, may here declare it? Whence hath the Godlike spirit had its rising ?
19 Those that come hitherward they call septate those that depart they call directed hither. And what so ye have made, Indra and Soma, steeds bear as ’+ were yoked to the region’s car-pole.
20 Two Birds with fair wings, knit with bonds of friendship, in the same sheltering tree have found a refuge.
15 The co-born: the six pairs of months, or six seasons of two months each. The siugle-dorn is the thirteenth and intercalary month. Sfyana explains rishayah, Rishis, in this stanza as gantdrah, goers; but in what sense is uncertain,
16 They told me these were males: Wilson observes: ‘This is a piece of grammatical mysticism ; ragint, aray of the sun, here personified as a female, is properly a noun masculine,’ But this is just the reverse of the explanation required. The meaning is obscure.
Grassmann suggests that the meaning is that Night and Morning, both ferninine, have received the masculine name of Day.
The son who 7a @ sage: ‘ According to the Scholiast, the Sun is to be considered as the father of the rays of light, which again, in their collective capacity, being the cause of rain, are the fosterers or parents of the earth: the Sun ig therefore father bi the father, and he who knows this is identical with the Sun.’—Wilson. The meaning ‘of the last semi-hemistich is probably that an intelligent son may be called the parent of an ignorant father, as being his superior in knowledge.
17 Ushas or Dawn hath risen between heaven and earth, carrying with her the young Sun her offspring. This herd of cattle: the visible world.
18 Ushas isthe mother, but who is able to say who the father of the Sunis?
19 This stanza may refer to the planets which change their relative position as they revolve. Indra is here the Sun, and Soma the Moon.
20 Sdyana says that the two Birds are the vital and the Supreme Spirit, dwelling in one body. The vital spirit enjoys the fruit or remares of actions while the Supreme Spirit is merely a passive spectator,
One of the twain eats the sweet Fig-tree’s fruitage; the other eating not regardeth only. 21 Where those fine Birds hymn ceaselessly their portion of life eternal, and the sacred synods, There is the Universe’s mighty Keeper, who, wise, hath entered into me the simple. 22 The tree whereon the fine Birds eat the sweetness, where they all rest and procreate their offspring, — Upon its top they say the fig is luscious: none gaineth it who knoweth not the Father. ' 23 How on the Gayatri the Gayatri was based, how from the Trishtup they fashioned the Trishtup forth, How on the Jagati was based the Jagati,—they who know. this have won themselves immortal life. 24 With G&yatri he measures out the praise-song, Sima with praise-song, triplet with the Trishtup, The triplet with the two or four-foot measure, and with the syllable they form seven metres.
21 The jine Birds here are perhaps the priests, and the Keeper of the Universe may be Soma.
22 Sayana explains suparnit, well-winged, in this and the preceding stanza as smooth-gliding (rays) Their offspring ia, he says, the light, and the Father is the cherishing and protecting Sun. All explanations of these three stanzas can be only conjectural. Ludwig is of opinion that they are originally unconnected fragments and that they have been inserted together in this hymn merely because the word suparndé (used apparently in various senses) has a prominent place in each stanza.
Suparnt (dual) has been explained by different scholars as two species of souls ; day and night, Sun and Moon ; (plural) as rays of light ; stars ; metres, spirits of the dead ; priests; aud the tree on which they rest as the body ; the orb or region of the Sun; the sacrificial post; the world; and the mythical World-Tree. A generally satisfactory explanation is scarcely to be hoped for,
23 Wilson, following Sdyana, paraphrases this stanza as follows: ‘They who know the station of Agni upon the earth ; the station of Vayu that was fabricated from the fomament, and that station of the Sun which is placed in heaven, obtain immortality.” He observes that the purport of the
hraseology, borrowed from the several metres Gayatri, ‘Trishtubh, and vapatl is not very clear, and that it may be merely an obscure and mystic reference to the text of the Veda, a knowledge of which is essential to final felicity. The meaning seems to be that those who are thoroughly acquainted with the appropriate rewards which follow the employment of each of the sacred metres named are on the right road to immortal life.
24 Triplet: the word in the text vdkd is said to mean either two or three connected stanzas,
Two on Four-foot measure : consisting of two or four pddas or semi-hemistichs.
And with the syllable: they form the seven generic metres of the Veda with the syllable, which is the chief element of metre, the Gayatit consisting of eight syllables, the Trishtup of eleven, and the Jagati of twelve. See Wilson’s note.
25 With Jagati the flood in heaven he stablished, and saw the Sun in the Rathantara Siman. Gayatri hath, they say, three brands for kindling: hence it excels in majesty and vigour. 26 I invocata the milch-cow good for milking, so that the milker, deft of hand, may drain her. May Savitar give goodliest stimulation. The caldron is made hot; I will proclaim it. 27 She, lady of all treasure, is come hither yearning in spirit for her calf and lowing. May this cow yield her milk for both the Asvins, and may she prosper to our high advantage.
38 The cow hath lowed after her blinking youngling; she licks his forehead, as she lows, to form it. | His mouth she fondly calls to her warm udder, and suckles him with milk while gently lowing. 29 He also snorts, by whom encompassed round the Cow lows as she clings unto the shedder of the rain. She with her shrilling cries bath humbled mortal man, and, turned to lightning, hath stripped off her covering robe. 30 That which hath breath and speed and life and motion lies firmly stablished in the midst of houses. Living, by offerings to the Dead he moveth, Immortal One the brother of the mortal. 31 I saw the Herdsman, him who never stumbles, approaching by his pathways and departing. He, clothed with gathered and diffusive splendour, within the worlds continually travels.
25 He: Brahmé, according to Siyana,
Rathantara: one of the most important Sima-hymns; Samaveda II. i. i, 11=Rigveda VII. 32, 22, 23.
Three brands: the three pddas, divisions, or lines of the verse being fancifully likened to the sticks with which the sacrificial fire is kindled.
26 The milch-cow in this and the two following stanzas may be the cow who supplies milk for the sacrifice. But Sdyana says that the cow may be the rain-cloud, the milk being the rain and the milker Vayu the God of Wind who causes it to flow. The calf, SAyana says, is the world longing for the rain to fall.
29 Healso: probably Parjanya, the personified Storm-Cloud. The Cow here is undoubtedly a cloud.
30 The subject of the first hemistich is apparently~Agni. The Moon, sustained by sacrificial offerings to the Departed, appears to be the subject of the second. But see Hymus of the Atharva-veda IX. 10. 8,
31 The Herdsman: the Sun, the guardian of the world.
HIYMN 164.] THE RIGVEDA, 225
32 He who hath made him doth not comprehend him: from him who saw him surely is he hidden. He, yet enveloped in his Mother’s bosom, source of much life, hath sunk into destruction.
33 Dyaus is my Father, my begetter: kinship isehere. This great carth is my kin and Mother. Between the wide-spread world-halves is the birth-place: the Father laid the Daughter’s germ within it.
34 Task thee of the earth’s extremest limit, where is the centre of the world, I ask thee. Task thee of the Stallion’s seed prolific, I ask of highest heaven where Speech abideth.
35 This altar is the earth’s extremest limit; this sacrifice of ours is the world’s centre. The Stallion’s seed prolific is the Soma; this Brahman h‘ghest heaven where Speech abideth,
36 Seven germs unripened yet are heayen’s prolific seed: their functions they maintain by Vishnu’s ordinance. Eindued with wisdom through intelligence and thought, thay compass us about present on every side.
37 What thing I truly am I know not clearly: mysterious, fettered in my mind I wander. When the first-born of holy Law approached me, then of this speech I first obtain a portion.
88 Back, forward goes he, grasped by strength inherent, the Immortal born the brother of the mortal.
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32 Lightning, the immediate cause of rain, with hig countless offspring the fo ntftefe~ a5ie st ps, appears to be alluded to.
: ‘: literally bowls or vessels into which the Soma is poured, a figurative expression for heaven and earth. The firmament or space between these two is, as the region of the rain, the womb of all beings, The Father is Dyaus and the daughter is Earth whose fertility depends upon the germ of rain laid in the firmament.
85 The eurth’s extremest limit: the altar, as the place nearest to heayen, the place where the Gods visit men,
The Stallion; Dyaus, or Father Heaven.
This Bruhmun; The priest so named who recites the texts of the Veda.
86 This stanza, as Ludwig remarks, is one of the most unintelligible in the whole Veda. Zhe seven, according to Sayana, are the solar rays, and Vishnu is said to be the Sun.
87 The first-born of holy Law: according to Sayana, the first-born (peraeptions) of the truth, Soma may be intended, as suggested by Bergaine, Religion Védique, I. 150,
88 This stanza appears to refer to the Sun in his daily course from east to west an his nightly return to the east, the former visible to men and the latter invisible,
They, in this case, would mean the Sun by day and the Sun by night.
15 ee
Ceaseless they move in opposite directions: men mark the one and fail to mark the other. 89 Upon what syllable of holy praise-song, as “twere their highest heaven, the Gods repose them,— “Who knews not this, what will he do with praise-song? But they who know it well sit here assembled.
40 Fortunate mayst thou be with goodly pasture, and may we also be exceeding wealthy. Feed on the grass, O Cow, at every season, and coming hitherward drink limpid water. 41 Forming the water-foods, the buffalo hath lowed, one-footed or two-footed or four-footed, she, Who hath become eight-footed or hath got nie feet, the thousand-sylabled in the sublimest heaven. 42 From her deseend in streams the seas of water; thereby the world’s four regions have their being. Thence flows the imperishable flood, and thence the universe hath life.
43 I saw from far away the smoke of fuel with spires that rose on high o’er that beneath it. The Mighty Men bave dressed the spotted bullock. These were the customs in the days aforetime. 44 Three with long tresses show in ordered season. One of them sheareth when the year is ended. One with his powers the universe regardeth: of one the sweep is.seen, but not his figure. 45 Speech hath been measured out in four divisions, the Brahmans who have understanding know them.
39 The syllable is the Pranava, the mystical sacred syllable Om, This syllable is set forth in the Upanishads as the object of profound religious meditation, and the highest spiritual efficacy is attributed to it.
40 This stanza is addressed to the cow who supplies the milk for libations,
41 The buffalo hath lowed: the great rain-cloud has thundered. Sdyana explsins ons *soted, as sounding from the cloud ; two-footed, from cloud and avy fert seal from the four cardinal points ; eight-footed, from the four pots and the feur-intermediate points ; nine-footed, from these points and aay Guurt, the buffalo, is, according to Sayana, Vth, Speech, the voice of heaven.
42 Prom her: from the buffalo, or cloud. Zhe world’s four regions : the whole world,
43 The smoke of fuel; arising from burning eow-dung. The Mighty Men - the Heroes, the Gods. The spotted bullock: the one The whale may, perhaps, be a figurative description of the gatheriug of the rain-clouds,
44 The three are Agni who burns up the vegetation, the all-seeing and the invisible Vayu or Wind, P g , the all-seeing Sun,
Three kept in close concealment cause no motion; of speech, men speak only the fourth division.
46 They call him Indra, Mitra, Varuna, Agni, and he is heavenly nobly-winged Garutman.
To what is Onc, sages give many a title: they*call it Agni, Yama, Matarisvan.
47 Dark the descent: the birds are golden-coloured; up to the heaven they fly zobed in the waters. Again descend they from the seat of Order, and all the earth is moistened with their fatness.
48 Twelve are the fellies, and the wheel is single; three are the naves. What man hath understood it?
Therein are set together spokes three hundred and sixty, which in nowise can be loosened.
49 That breast of thine exhaustless, spring of pleasure, wherewith thou feedest all things that are choicest, Wealth-giver, treasure-finder, free bestower,—bring that, Sarasvati, that we may drain it.
50 By means of sacrifice the Gods accomplished enor sacrifice : these were the earliest ordinances.
These Mighty Ones attained the height of heaven, there where the Saidhyas, Gods of old, are dwelling.
51 Uniform, with the passing days, this water mounts and falls again. The tempest-clouds give life to earth, and fires re-animate the heaven,
45 Three kept in close concealment: the three might mean the three Vedas} but this interpretation does not suit the rest of the half-line. The fourth division: ordinary language. See Wilson for Sdyana’s elaborate explanation of this stanza, and Muir, O. 8. Texts, II. 155.
46 Garutmain: the Celestial Bird, the Sun. All these names, says the poet, are names of one and the same Divine Being, the One Supreme Spirit under various manifestations. ,
47 Dark the descent: the rays of light descend into the darkness of the earth when wrapped in night, and rise again to heaven with the moisture which they have absorbed to descend again in the form of fertilizing rain.
' 48 The single wheel is the year; the twelve spokes are the months; the three naves are the three seasons of four months each ; and the spokes are the days of the luni-solar year, The stanza is out of place here.
49 Sarasvat?: see I. 3. 10.
50 The Sidhyas: said by Yaska to be ‘the Gods whose @:walliney re 79 the sky.’ They are named among the minor divinities in "+ .t. - and, as Wilson observes, ‘it would seem that in Sayana’s day the paenort of the ‘designation had become uncertain,’
51 Fires re-animate the heaven: the oblations offered im sacrificial fires delight and strengthen the Gods,
928 THE HYMNS OF [BOOK J.
52 The Bird Celestial, vast with noble pinion, the lovely germ of plants, the germ of waters, Him who delighteth us with rain in season, Sarasvan I invoke that he may help us.
HYMN CLXYV. Indra, Maruts.
Wits what bright beauty are the Maruts jointly invested, peers in age, who dwell together ? ;
From what place have they come? With what intention? Sing they their strength through love of wealth, these Heroes ?
2 Whose prayers have they, the Youthful Ones, accepted? Who to his sacrifice hath turned the Maruts ?
We will delay them on their journey sweeping—with what high spirit !—through the air like eagles.
3 Whence comest thou alone, thou who art mighty, Indra, Lord of the Brave? What is thy purpose? Thou grectest us when meeting us the Bright Ones. Lord of Bay Steeds, say what thou hast against us.
4 Mine are devotions, hymns; sweet are libations. Strength stirs, and hurled forth is my bolt of thunder. They call for me, their lauds are longing for me. These my Bay Stebds bear me to these oblations.
5 Thorefore together with our strong companions, having adorned our bodies, now we harness Our spotted deer with might, for thou, O Indra, hast learnt and understood our Godlike nature.
6 Where was that nature then of yours, O Maruts, that ye charged me alone to slay the Dragon ? For lin truth am fierce and strong and mighty. I bent away from every foeman’s weapons,
parece pam
52 Sarasvdn: or Sarasvat, is the name ofa River-God usually assigned as a consort to Sarasvati. In this place the Sun is meant, and sdérasvantuim may be taken as a mere apithet, ‘rich in water’ which he absorbs.
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Indra, the Maruts, and the great sage Agastya are regarded as the Rishis of this hymn, which appears to be, as Wilson observes, a vindication of ‘the separate, or at least preferential, worship of Indra, without comprehending, at the same time, as a matter of course, the adoration of the Maruts.’ The la is translated and fully explained in Prof. Max Miiller’s Vedic Hymns,
art £,
1 Indra speaks.
3 Here the Maruts address Indra whom they meet alone, unattended by “hem as was usual.
4 Indra replies, 5 The Maruts again speak. 6 Indra claims for himself the glory of the victory over. Vritra.
7 Yea, much hast thou achieved with us for comrades, with manly valour like thine own, thou Hero. Much may we too achieve, O mightiest Indra, with our great power, we Maruts, when we will it.
8 Vritra I slew by mine own strength, O Maruts, having waxed mighty in mine indignation. I with the thunder in my hand created for man these lucid softly flowing waters.
2 Nothing, O Maghavan, stands firm before thee; among the Gods not one is found thine equal.
None born or springing into life comes nigh thee. Do what thou hast to do, exceeding mighty!
10 Mine only be transcendent power, whatever I, daring in my Spirit, may accomplish. For Tam known as terrible, O Maruts: I, Indra, am the Lord of what I ruined. 11 Now, O ye Maruts, hath your praise rejoiced me, the glorious hymn which ye have made me, Heroes! For me, for Indra, champion strong in battle, for me, yourselves, as lovers for a lover.
12 Here, truly, they send forth their sheen to meet me, wearing their blameless glory and their vigour. When I have seen you, Maruts, in gay splendour, ye have delighted me, so now delight me, 13 Who here hath magnified yon, O ye Maruts? speed forward, O ye lovers, to your lovers. Ye Radiant Ones, assisting their devotions, of these my holy rites be ye regardful. 14 To this hath Mainya’s wisdom brought us, so as to aid, as aids the poet him who worships. Bring hither quick! On to the sage, ye Maruts! These prayers for you the singer hath recited.
11 ‘In this verse Indra, after having declined with no uncertain sound the friendship of the Maruts, repents himself of his unkindness towards his old friends. The words of praise which they addressed to him in verse 9, in spite of the rebuff which they had received from Indra, have touched his heart, and we may suppose that, after this, their reconciliation was complete,’— Max Miller.
14 This verse is exceedingly difficult, and its translation at present can be only conjectural,
Manya, apparently, means the son of Mana.
ee probably the name of the poet, but explained differently by Sayana aud Muahfdhara,
15 May this your praise, may this your song, O Maruts, sung by the poet, Maina’s son, Mandarya, Bring offspring for ourselves with food to feed us. May we find strengthening food in full abundance !
HYMN CLXVI. Maruts.
Now let us publish, for the vigorous company the herald of the Strong One, their primeval might.
With fire upon your way, O Maruts loud of voice, with battle, Mighty Ones, achieve youy deeds of strength.
2 Bringing the pleasant meath as ’twere their own dear son, they sport in sportive wise gay at their gatherings. The Rudras come with succour to the worshipper ; self-strong they fail not him who offers sacrifice.
3 To whomsoever, bringer of oblations, they, immortal guardians, have given plenteous wealth, For him, like loving friends, the Maruts bringing bliss bedew the regions round with milk abundantly.
- Ye who with mighty powers have stirred the regions up, your coursers have sped forth directed by themselves.
All creatures of the earth, all dwellings are afraid, for brilliant is your coming with your spears advanced.
®% When they in dazzling rush have made the mountains roar, and shaken heaven’s high back in their heroic strength, Each sovran of the forest fears as ye drive near, and the shrubs fly before you swift as whirling wheels. 6 Terrible Maruts, ye with ne’er-diminished host, with great benevolence fulfil our heart’s desire. Where’er your lightning bites armed with its gory teeth it crunches up the cattle like a well-aimed dart.
15 I borrow three-fourths of this verse from Prof. M. Miiller.
This hymn and the twenty-five following are ascribed to the Rishi Agastya, who appears in the Rimaéyana as the friend and counsellor of Rima. He is one of those indefinable mythic personages who are found in the ancient traditions of many nations, and in whom cosmogonical or astronomical notions are generally figured. Thus it is related of Agastya that the Vindhyan mountains prostrated themselves before him; and yet the same Agastya is believed to be the regent of the star Canopus.
1 Phe Strong One; Indra, who is preceded by the Maruts.
2 The Rudvas: the Maruts, sons of the Strong-God Rudra.
3 Milk ; fertilizing rain.
5 As ye drive near; similar abrupt changes of person are common in the
- Veda.
7 Givers of during gifts whose bounties never fail, free from illwill, at sacrifices gloritied, They sing their song aloud that they may drink sweet juice: well da they know the Hero’s first heroic deeds. 8 With castles hundredfold, O Maruts, guard ye ‘vell the man whom ye have loved from ruin and from sin,— The man whom ye the fierce, the Mighty Ones who roar, preserve from calumny by cherishing his seed. 9 O Maruts, in your cars are all things that are good: great powers are set as *twere in rivalry thercin. Rings are upon your shoulders when ye journey forth: your axle turns together both the chariot wheels. 10 Held in your manly arms are many goodly things, gold chains aro on your chests, and glistering ornaments. Deer-skins are on their shoulders, on their fellies knives: they spread their glory out as birds spread out their wings. 11 Mizhty in mightiness, pervading, passing strong, visible from afar as ’twere with stars of heaven, Lovely with pleasant tongues, sweet singers with their mouths, the Maruts, joined with Indra, shout forth all around. 12 This is your majesty, ye Maruts nobly born, far as the sway of Aditi your bounty spreads. Even Indra by desertion never disannuls the boon bestowed by you upon the pious man. 13 This is your kinship, Maruts, that, Immortals, ye were oft in olden time revardful of our call. Having vouchsafed to man a hearing through this prayer, by wondrous deeds the Heroes have displayed their might. 14 That, O ye Maruts, we may long time flourish through your abundant riches, O swift novers, And that our men may spread in the encampment, let me complete the-rite with these oblations. 15 May this your laud, may this your song, O Maruts, sung by the poet, Mana’s son, Mandarya, Bring offspring for ourselves with food to feed us, May we find strengthening food in full abundance,
ee ener mney Ramm tty
A cere emgage aa RE car
10 On their fellies knives: their war-chariots have sharp scythe-like blades attached to their wheels, or sharp edges to their fellics.
11 Sweet singers: the Maruts’ song in the music of: the winds,
12 The sway of Aditi: ‘What the poet says is simply this, that the bounty ‘of the Maruts extends as far as the realm of Aditi, i. e. is ‘endless, or extends everywhere, Aditi being in its original conception the deity of the unbounded world beyond, the earliest attempt at expressing the Infinite.-Max Miiller.
This also ia one of the hymns translated and fully explained by Prof. Max Miiller in Vedic Hymns, Part L ;
HYMN CLXVII. Indra. Maruts.
A tTHousaNnD are thy helps for us, O Indra: a thousand, Lord of Bays, thy choice refreshments.
Wealth of a thousand sorts hast thou to cheer us: may precious goods come nigh to us in thousands.
2 May the most sapient Maruts, with protection, with best boons brought from lofty heaven, approach us, Now when their team of the most noble horses speeds even on the sea’s extremest limit.
3 Close to them clings one moving in seclusion, like a man’s wife, like a spear carried rearward, Well grasped, bright, decked with gold; there is Vak also, like to a courtly, eloquent dame, among them.
4 Far off the brilliant, never-weary Maruts cling to the young Maid as a joint possession. The fierce Gods drave not Rodasi before them, but wished for her to grow their friend and fellow. |
5 When chose immortal Rodasi to follow—she with loose tresses and heroic spirit — She clomb her servant’s chariot, she like Siryé with cloud-like motion and refulgent aspect.
6 Upon their car the young men set the Maiden wedded to glory, mighty in assemblies, When your song, Maruts, rose, and, with oblation, the Somapourer sang his hymn in worship.
7 I will declare the greatness of these Maruts, their real greatness, worthy to be lauded, How, with them, she though firm, strong-minded, haughty, travels to women happy in their fortune.
2 The seu’s extremest limit: the skirts of the sea of air, the firmament.
3 Sfiyana says that the lightning is spoken of, moving in the clouds, as if in secret, like the well-attired wife who remains in the women’s apartment, but sometimes showing itself, like the hymn or prayer recited at religious ceremonies. The comparisons are scarcely intelligible, Vak here is the voice of Heaven, the thunder. See Max Miter, Vedic Hymns, Part I.
5 Rodust: usually regarded as the consort of Rudra, said by Sfiyana to mean here the lightning, the bride of the Maruts.
Séryd: the daughter of the Sun, who mounted the charidt of the Agsvins. See I. 116. 17.
_ 7 She: Rodast. In the second hemistich there is no substantive, only adjectives in the feminine gender, Wilson, following Sfiyana, renders the last half-line by ‘supports a flourishing progeny.’ Ludwig thinks that Rodast ap- -
pears as EiAsiOura of the Greek pantheon, the Goddess who presides over childbirth,
8 Mitra and Varuna they guard from censure: Aryaman too, discovers worthless sinners. Firm things are overthrown that ne’er were shaken: he prospers, Maruts, who gives choice oblations.
9 None of us, Maruts, near or at a distance, hath tver reached the limit of your vigour.
’ They in courageous might still waxing boldly have compassed round their foemen like an ocean.
10 May we this day be dearest friends of Indra, and let us call on him in fight to-morrow. So were we erst. New might attend us daily! so be with us Ribhukshan of the Heroes! 11 May this your laud, may this your song, O Maruts, sung by the poet, Mana’s son, Mandarya, Bring offspring for ourselves with food to feed us. May we find strengthening food in full abundance.
HYMN CLXVIITI. Maruts,
Swirt gain is his who hath you near at every rite: ye welcome every song of him who serves the Gods.
So may I turn you hither with fair hymns of praise to give great succour for the weal of both the worlds.
2 Surrounding, as it were, self-born, self-powerful, they spring
to life the shakers-down of food and light ;
Like as the countless undulations of the floods, worthy of praise when near, like bullocks and like kine.
3 They who, like Somas with their well-grown stalks pressed out, imbibed within the heart, dwell there in friendly wise. ‘Upon their shoulders rests as ’twere a warrior’s spear, and in. their hand they holda dagger and a ring.
10 The hymn appears to have been recited on the eve of an expected batile, Ribhukshan: a name of Indra, as lord of the Ribhus,
1 The text of the first line is manifestly corrupt, and translation is conjectural. See Max Miiller, Sacred Books of the East, XXXII, p. 281.
2 The shakers-down: violently sending down the rain which is followed by sunlight and fertility.
When neus: terrific in appearence at a distance, but gentle when propitiated with worship. |
38 The first hemistich is obscure. Perhaps the meaning is that the beneficial effects of the storm are lasting like the inspiring influence of Soma juice,
Warrior's spear: ‘Rambhint I now take with Sdyana in the sense of a wife clinging to the shoulders of her husband, though what is meant is the spear, or some other weapon, slung over the shoulders ; see 1. 167, 3/—M, Miller, Vedie Hymns, I, 283,
4 Self-yoked they have descended lightly from the sky. With
your own lash, Immortals, urge yourselves to speed. Unstained by dust the Maruts, mighty in their strength, have cast down e’en firm things, armed with their shining spears.
5 Who among you, O Maruts armed with lightning-spears, moveth you by himself, as with the tongue his jaws ? Ye rush from heaven’s floor as thoug h ye sought for food, on many errands like the Sun’s diurnal Steed. 6 Say where, then, is this mighty region’s farthest bound, where, Maruts, is the lowest depth that ye have reached, When ye cast down like chaff the firmly stablished pile, and from the mountain send the glittering water-flood ?
7 Your winning is with strength, dazzlinz, with heavenly light, with fruit mature, O Maruts, full of plenteousness. Auspicious is your gift like a free giver’s meed, victorious, spreading far, as of immortal Gods. 8 The rivers roar before your chariot fellies when mney are utter-
ing the voice of rain-clouds, The lightnings laugh upon the earth beneath them, what time
the Maruts scatter forth their fatness. 9 Prisni brought forth, to fight the mighty battle, the glittering army of the restless Maruts. Nurtured together they begat the monster, and then looked round them for the food that stx engthens. 10 May this your laud, may this your song, O Maruts, sung by the poet, Manas son, Mandarya, Bring offspring for ourselves with food to feed us. May we find strenthening food in full abundance.
HYMN CLXIX. Indra.
As, Indra, from great treason thou protectest, yea, from great
treachery these who approach us, So, marking well, Controller of the Maruts, grant us their
blessings, for they are thy dearest,
5 What, aska the poet, is the moving principle of the Maruts f Who a ifn their first impulwe, as a man when he wishes moves hi- *-: ~~. ie “This stanza,’ remarks Wilson, ‘is exceedingly elliptical and completion of the text is entirely conjectural.’
9 Prigni: the mother of the Maruts, See I, 24,3. The monster: the mass ef dark storm-clonds,
Beret
1 These who approach us: the Maruta,
HYMN 170.) LHE RIGVEDA. 235
2 The various doings of all mortal people by thee are ordered, in thy wisdom, Indra. The host of Maruts goeth forth exulting to win the lightbestowing spoil of battle. : 32 That spear of thine sat firm for us, O Indra: the Maruts set their whole dread power in motion. H’en Agni shines resplendent in the brushwood: the viands hold him as floods hold an island. 4 Vouchsafe us now that opulence, O Indra, as guerdon won by mightiest donation. May hymns that please thee cause the breast of Vayu to swell as with the mead’s refreshing sweetness. 5 With thee, O Indra, are most bounteous riches that further every one who lives uprightly. Now may these Maruts show us loving-kindness, Gods who of old were ever prompt to help us. 6 Bring forth the Men who rain down boons, O Indra: exert thee in the great terrestrial region ; For their broad-chested speckled deer are standing like a King’s armies on the field of battle. 7 Heard is théroar-of“thé advancing Maruts, terrific, glittering, and swiftly moving, Who with their rush o’erthrow as *twere a sinner the mortal who would fight with those who love him. 8 Give to the Manas, Indra with the Maruts, gifts universal, gifts of cattle foremost. Thou, God, art praised with Gods who must be lauded. May we find strengthening food in full abundance. HYMN CLXX, Indra, Maruts. NavaGur is to-day, to-morrow naught. Whocomprehends the mystery ? We must address ourselves unto another’s thought, and. lost is then the hope we formed. 2 The Maruts are thy brothers. Why, O Indra, wouldst thou take our lives ? Agree with them in friendly wise, and do not slay us in the fight,
3 Sat firm: was firmly and properly held by the Warrior-God. 6 The fen: the Maruts. Their chariot is drawn by spotted deer. 8 The Mdnas: men of the family of the poet Mana.
1 Lost is then the hope we formed; Indra appears to have appropriated to himself the sacrifice intended for the Maruts, who coiwnplain, accordingly, of their dependence on anvther’s will and of their disappointed hopes,
2 This is spoken by Agastya, who offered the sacrifice,
3 mate spECLnen) why dost thou neglect us, thou who art our friend ¢ 3 We know the nature of thy mind. Verily thou wilt give us naught.
4 Let them prepare the altar, let them kindle fire in front: we two
Here will spread sacrifice for thee, that the Immortal may observe.
5 Thou, Lord of Wealth, art Master of all treasures, thou, Lord of friends, art thy friends’ best supporter. O Indra, speak thou kindly with the Maruts, and taste obla- _ tions in their proper season.
, HYMN CLXXI. Maruts,
To you I come with this mine adoration, and with a hymn I crave the Strong Ones’ favour,
A hymn that truly makes you joyful, Maruts. Suppress your anger and unyoke your horses.
2 Maruts, to you this laud with prayer and worship, formed in the mind and heart, ye Gods, is offered. Come ye to us, rejoicing in your spirit, for ye are they who make our prayer effective. 3 The Maruts, praised by us, shall show us favour; Maghavan, lauded, shall be most propitious. Maruts, may all our days that are to follow be very pleasant, lovely and triunphant. 4 I fled in terrror from this mighty Indra, my body trembling in alarm, O Maruts. Oblations meant for you had been made ready ; these have we set aside; for this forgive us.
3 The Maruts complain that Agastya does not support their claim. 4 Spoken by Agastya to Indra. We; Agniand I. The Jmmortal: Agni. 5 Agastya continues kis conciliatory speech,
TS
1 Unyoke your horses: stay with us and enjoy the sacrifice. ‘This hymn, again,’ as Wilson remarks, ‘indicates a sort of trimming between the worship of Indra and the Maruts.’
3 Unable to translate the second hemistich satisfactorily, I have followed Sdyana who takes vdéndni as an adjective, lovely. Grassmann translates : ‘May all our days stand upright like beautiful trees,’ and Ludwig suggests ‘battling ? spears? for komyf vdnini. ‘May our trees (our lances) through our valour stand always erect.'—Max Miiller.
4 Agastya apologizes for having allowed Indra to enjoy the offerings intended for the Maruta,
5 By whom the Manas recognize the daysprings, by whose stren eth at the dawn of endless mornings, Give us, thou Mighty, glory with the Maruts, fieree with the fierce, the Strong who givest triumph.
‘6 Do thou, O Indra, guard the conquering Heroes, 4nd rid thee of thy wrath against the Maruts,
With them, the wise, victorions and bestowing. May we find strengthening food in full abundance.
HYMN CLXXII., Maruts.
WonDERFUL let your coming be, wondrous with help, ye Bounteous Ones, Maruts, who gleam as serpents gleam.
2 Far be from us, O Maruts, ye free givers, your impetuous shaft; Far from us be the stone ye hurl, 3 0 Bounteous Givers, touch ye not, O Maruts, Trinaskanda’s folk ; Lift ye us up that we may live.
HYMN CLXXIIL Indra, THE praise-song let him sing, forth bursting bird-like: sing we that hymn which like heaven’s light expandeth, That the milk-giving cows may, unimpeded, call to the sacred grass the Gods’ assembly. 2 Let the Bull sing with Bulls whose toil is worship, with a loud roar like some wild beast that hungers. Praised Gol! the glad priest brings his heart’s devotion; the holy youth presents twofold oblation.
5 By whom: thou, Indra, by whom, ete.
1 Who gleam as serpents gleam: veferring to the flashes of lightning that accompany the Gods of storm,
2 The stone: the thunderbolt.
3 Trinaskandw’s folk: Trinaskanda anpears to be the name of some chief not elsewhere mentioned. Wilson, following Séyana, translates: * protect my people (although I be) as insignificant as grass.’
1 Let him sing: let the Udgatar priest sing the Saman or metrical hymn of praise, which spreads and blesses like the light of heaven.
2 The Bull: perhaps the institutor of the sacrifice ; or Indra himself may be intended. Sfyana offers both explanations.
The Bulls; the officiating priests.
Praised God !: addressed to Indra. The meaning of the hemistich is obscure, The word mithund (literally, pairs) which I have rendered in accordance with Sdyana and Wilson, means according to Grassmann, ‘ both the worlds,’ and according to Ludwig, ‘ the couples consisting of the sacrificers-and the respective wives,’
3 May the Priest come circling the measured stations, and with him bring the earth’s autumnal fruitage.
Let the Horse neigh Jed near, let the Steer bellow: let the Voice go between both worlds as herald.
4 To him ewe offer welcomest oblations, the pious bring their strength-inspiring praises. May Indra, wondrous in his might, accept them, car-borne and swift to move like the Nasatyas.
5 Praise thou that Indra who is truly mighty, the car-borne Warrior, Maghavan the Hero; Stronger in war than those who fight against him, borne by strong steeds, who kills enclosing darkness ;
6 Him who surpasses heroes in his greatness: the earth and heayens suffice not for his girdles. Indra endues the earth to be his garment, and, God-like, wears the heaven as ’twere a frontlct,
7 Thee, Hero, guardian of the brave in battles, who roamest in the van,—to draw thee hither, Indra, the hosts agree beside the Soma, and joy, for his great actions, In the Chieftain.
8 Libations in the sea to thee are pleasant, when thy divine Floods come to cheer these people. } To thee the Cow is sum of all things grateful when with the wish thou seekest men and princes.
9 So may we in this One he well befriended, well aided as it were through praise of chieftains,
That Indra still may linger at our worship, as one led swift to work, to hear our praises.
10 Like men in rivalry extolling princes, our Friend be Indra, wielder of the thunder.
Like true friends of some city’s lord, within them held in good rule with sacrifice they help him.
a
3 The Priest; Agni, who is also the Horse and the Steer. The measured stations ; the different fire-altars. Fruitage: gvain for the oblation. The Voice : thunder.
4 The Ndsatyas: the Asvins, whose chariot is famed for awiftness.
8 Jn the sea: reaching thee in the sea of air; or ‘the sea? may mean the large reservoir of Soma juice. The wish; granting all their desires,
9 Jn this One; this one true friend Indra,
10 The stanza iy dificult. Wilson, following Séyana, translates: ‘Rmulous in commendation like (those contending for the favour) of men, may Indra, the wielder of the thunderbolt, be equally (a friend) to us: like those who, desirous of hia friendship (coriciliate) the lord of a elty (ruling) with good
inet paces so do our intermediate (representatives) propitiate (Indra) with sacrifices,
11 For every sacrifice makes Indra stronger, yea, when he goes around angry in spirit ; As pleasure at the ford invites the thirsty, as the long way brings him who gains his object. 12 Let us not here contend with Gods, O Indra, for here, O Mighty One, is thine own portion, The Great, whose Friends the bounteous Maruts honour, aa with a stream, his song who pours oblations. 18 Addressed to thee is this our praise, O Indra: Lord of Bay Steeds, find us hereby advancement.
So mayst thou lead us on, O God, to comfort. May we find strengthening food in full abundance.
HYMN CUXXTYV. Indra, Tuovu art the King of all the Gods, O Indra: protect the men, O Asura, preserve us. Thou Lord of Heroes, Maghavan, our saver, art faithful, very rich, the victory-giver. Indra, thou humbledst tribes that spake with insult by breaking down seven autumn forts, their refuge. Thou stirredst, Blameless | billowy floods, and gavest his foc a prey to youthful Purukutsa. 3 With whom thou drivest troops whose lords are heroes, and bringest daylight now, much worshipped Indra, With them guard lion-like wasting active Agni to dwell in our tilled fields and in our homestead. 4 They through the greatness of thy spear, O Indra, shall, to thy praise, rest in this earthly station. To loose the floods, to seek, for kine, the battle, his Bays ‘he mounted, boldly seized the booty.
5 Indra, bear Kutsa, him in whom thou joyest: the dark-red horses of the Wind are docile.
© bo
11 Indra will come at last although he tarries now. We must wait patiently. The thirsty traveller comes to the stream and reaches his journey’s end at last.
Wilson observes with truth that ‘this hymn is in general elliptical and obscure. (A translator has to endeavour to give the probable meaning of the words as they stand, without venturing on conjectural completion of fancied ellipses and the insertion of words at pleasure after the manner of Séyana.
-1 Themen: the priests. Us: thy worshippers. Asura: immortal and divine. 2 Autumn forts : probably strongholds on high ground, occupied in the rainy season. Purukutsu: bas been mentioned before, See I. 63. 7, 3 With whom: the Maruts. 4 They: the enemy. He; Indra.
5 Autsa: the Rishi of that name, Wilson paraphrases after Sdyana : ‘ Bear (the sage) Kutsa to that ceremony (to which) thou desirest (to convey him)},’
240 LHE HYMNS OF [BOOK I.
Let the Sun roll his chariot wheel anear us, and let the Thunderer go to meet the foemen.
6 Thou Indra, Lord of Bays, made strong by impulse, hast slain the vexers of thy friends, who give not. They wlro beheld the Friend beside the living were cast aside by thee as they rode onward. 7 Indra, the bard sang forth in inspiration: thou madest earth a covering for the Dasa. Maghavan made the three that gle.m with moisture, and to his home brought Kuyavach to slay him. 8 These thine old deeds now bards have sung, O Indra. Thou conqueredst, boundest many tribes for ever. Like castles thou hast crushed the godless races, and bowed the godless scorner’s deadly weapon. 9 A Stormer thou hast made the stormy waters flow down, OIndra, like the running rivers, When o’er the flood thou broughtest them, O Hero, thou keptest Turvaga and Yadu safely. 10 Indra, mayst thou be owrs in all occasions, protector of the men, most gentle-hearted, Giving us victory over all our rivals, May we find strengthening food in full abundance.
HYMN CLXXY. Indra,
Giap thee: thy glory hath been quaffed, Lord of Bay Steeds, as ‘twere the bowl’s enlivening mead.
For thee the Strong there is strong drink, mighty, omnipotent
to win. 2 Let our strong drink, most excellent, exhilaratin g, come to thee, Victorious, Indra! bringing gain, immortal, conquering in fight,
3 Thou, Hero, winner of the spoil, urgest to speed the car of man. Burn, like a vessel with the flame, the lawless Dasyu, Conqueror!
a ee eieaet anaes 6 Who give not; who offer no oblations ; barbarians who do not worship the Gods of the Aryans, The Friend: Indra, Beside the living : Ayu, the living, may perhaps be a proper name here,
7 The three that gleam with moisture; what the three are is not clear. Wilson translates : “has made the three (regions) marvellous by hig gifts.’ Some reference to three mornings appears to be intended. Kuyavdch ; probably the name of a demon, or barbarian,
9 T'urvuge and Yadu; eponymi of Aryan tribes. See I. 36. 8,
1 Thy glory hath been quaffed : thou hast drunk what incites thee to glorious deeds, namely the Soma juice contained in the bowl,
4 Empowered by thine own might, O Sage, thou stolest Sirya’s
chariot wheel. Thou barest Kutsa with the steeds of Wind to Sushna as his
death. 5 Most mighty is thy rapturous joy, most splendid is thine
active power, Wherewith, foe-slaying, sending bliss, thou art supreme in
gaining steeds, 6 As thou, O Indra, to the ancient singers wast ever joy, ag water to the thirsty, So unto thee I sing this invocation. May we find strengthening food in full abundance. HYMN CLXAXYVI. Indra. Curse thee with draughts to win us bliss: Soma, piefce Indra in thy strength. Thou stormest trembling in thy rage, and findest not a foeman nigh. 2 Make our songs penetrate to him who is the Only One of men ; For whom the sacred food is spread, as the steer ploughs the
barley in. 3 Within whose hands deposited all the Five Peoples’ treasures rest. Mark thou the man who injures us and kill him like the heayenly bolt. 4 Slay everyone who pours no gift, who, heard to reach, delights thee not. Bestow on us what wealth he hath: this even the worshipper awaits. 5 Thou holpest him the doubly strong whose hymns were sung unceasingly. When Indra fought, O Soma, thou holpest the mighty in the tray.
6 As thou, O Indra, to the ancient singers wast ever joy, like water to the thirsty,
So unto thee [ sing this invocation. May we find strengthen-
ing food in full abundance.
$$ $$ $$ $$$ $$
4 Thow stolest Sdrya s chariot wheel: Indra is said to have taken the wheel of the chariot of the Sun and to have cast it like a quoit against the demon-of drought.
Kuisa: the Rishi mentioned in the preceding hymn. Indra defended him against Sushua, or protected mankind from drought. See I. 51. 6.
5 Most might y is thy rapturous joy: Wilson translates : ‘Thy inebriety is _mnost intense.’ See I. 61. 2. —— : 3 The Five Peoples’ treasures; the wealth of all the Aryans. See. 7. 9
242 THE HYMNS OF [BOOK £.
HYMN CLXXVII. Taaias Tue Bull of men, who cherishes all people, King of the Races, Indra, called of many, Fame-loving, praised, hither to me with succour turn having yoked, both vigorous Bay Horses !
2 Thy mighty Stallions, yoked by prayer, O Indra, thy Coursers to thy mighty chariot harnessed,— Ascend thou these, and borne by them come hither: with Soma juice out-poured, Indra, we call thee.
3 Ascend thy mighty car: the mighty Soma is poured for thee,
and sweets are sprinkled round us. .
Come down to us-ward, Bull of human races, come, having harnessed them, with strong Bay Horses.
4 Here is God-reaching sacrifice, here the victim; here, Indra, are the prayers, here is the Soma. Strewn is the sacred grass: come hither, Sakra; seat thee and drink: unyoke thy two Bay Coursers.
5 Come to us, Indra, come thou highly lauded to the devotions of the singer Mana. Singing, may we find carly through thy succour, may we find strengthening food im full abundance. .
HYMN CLXXVIII. ? Indra.
Ir, Indra, thou hast given that gracious hearing wherewith: thou holpest those who sang thy praises,
Blast not the wish that would exalt us: may I gain all from thee, and pay all man’s devotions.
2 Let not the Sovran Indra disappoint us in what shall bring both Sisters to our dwelling. To him have run the quickly flowing waters. May Indra come to us with life and friendsluip.
3 Victorious with the men, Hero in battles, Indra, wha hears the singer's supplication, Will bring his car nigh to the man who offers, if he himself upholds the songs that praise him,
a gnc Re eS I oa sae 1 The Bull: the hero, or chief distinguished by superior strength.
_ 9—8 The word here rendered by ‘mighty’ (vréshan) is commonly applied
in the Veda to living beings and things preéminent for strength, and the Vedic poets delight in repeating it and ifs compounds and derivatives. ‘But this is nothing yet,’ observes Prof. Max Miiller, ‘compared to other passages, when the poet cannot get enough of vrishan and vrishabhd.’ Of I]. 16. 6; V. 36.5 ; V. 40 2,8; VIII. 13, 31—33.
9 Both Sisters: Night and Morning. Zhe quickly flowing waters; for the Jibations,. - Seu, he ee ees 2 aes US, ee thot os GN
w
- OF US er +
4 Yea, Indra, with the men, through love of glory consumes the sacred food which friends have offered. The ever-strengthening song of him who worships is sung in fight amid the clash of voices. 5 Aided by thee, 0 Maghavan, O Indra, may we suladue our foes who count them mighty. Be our protector, strengthen and increase us. May we find strengthening food in full abundance.
HYMN CLXXX. Asvins.
Ligutiy your coursers travel through the regions when round the sea of air your car is flying. Your golden fellies scatter drops of moisture: drinking the sweetness ye attend the Mornings. 2 Yeas ye travel overtake the Courser who flies apart, the Friend of man, most holy. The prayer is that the Sister may convey you, all praised, meath-drinkers ! to support and strengthen. 3 Ye have deposited, matured within her, in the raw cow the first milk of the milch-cow, Which the bright offerer, shining like a serpent mid trees, presents to you whose form is perfect.
4 Ye made the fieree heat to be full of sweetness for Atri at his
' wish, like streaming water. Fire-offering thence is yours, O Asvins, Heroes: your car-wheels speed to us like springs of honey. 5 Like Tugra’s ancient son may I, ye Mighty, bring you to give your gifts with milk-oblations. Your greatness compasseth Earth, Heaven, and Waters: decayed for you is sorrow’s net, ye Holy.
For Hymn CLXXIX, See Appendix,
2 The Courser: the Sun. The Sister: Ushas, Dawn.
3 The first milk : ye deposited the milk within the Cosmic Cow, and this is found unaltered in the cows of earth.
The bright offerer: I follow Roth in taking this to be the fire, creeping through the fuel as a snake that creeps and gleams through the bushes. But
‘the hemistich is very difficult and the meaning is doubtful. Wilson, after
SAyana, -sarteotce: f’s vigilant in the midst of the ceremony) as a thief
nor thief, but a tub or wooden vessel, 4 Atri: see I. 112. 7, 5 Tugra's ancient son: see I.117. 4. Greatness: Ladopt Ludwig's conjecture mdhimd for mithind, = a
(in the °, "ay , 2 Ludwig says that Avdrd means neither snake
e a
“244 THE HYMNS OF [BOOK I,
6 When, Bounteous Ones, ye drive see yoked team downward, ye send, by your own natures, -.~ tres Prt. Swift as the wind let the prince ‘pl oo. 'da.et you: he, like a pious man, gains strength for increase.
. 7 For verily we truthful singers praise you: the niggard trafficker is here excluded. Now, even now do ye O blameless Asvins, ye Mighty, guard the man whose God is near him.
8 You of a truth day after day, O Asvins, that he might win the very plenteous torrent, Agastya, famous among mortal heroes, roused with a thousand lauds like sounds of music,
' 9 When with the glory of your car ye travel, when ye go speeding like the priest of mortals, And give good horses to the sacrificers, may we, Nasatyas ! gain our share of riches.
10 With songs of praise we call to-day, O Agvins, that your new chariot, for our own well-being, That circles heaven with never-injured fellies. May we find strengthening food in full abundance,
HYMN CLXXXI. Asvins,
Waat, dearest Pair, is this in strength and riches that ye as Priests are bringing from the waters #
This sacrifice is your glorification, ye who protect mankind and give them treasures.
‘ 2 May your pure steeds, rain-drinkers, bring you hither, swift as the tempest, your celestial coursers, Rapid as thought, with fair backs, full of vigour, resplendent in their native light, O Asvins, 3 Your car is like a torrent rushing downward: may it come nigh, broad-seated, for our welfare,— Car holy, strong, that ever would be foremost, thought-swift, which ye, for whom we long, have mounted.
6 The prince; the institutor of the sacrifice. . & Lhe very plenteous torrent; to obtain abundance of rain. Agastya: the Rishi of the hymn.
- 9 When you assist the pious chiefs in battle, and they win the spoil, let the priests who officiated at the sacrifices which won that aid receive their due share of the booty as uhete reward, ;
Soe
1 From the waters : froma the firrnament,
ah, ba ghen oh.
GB we ce ee ee TOO oye che Ue HERES
HYMN i89j tom RIGPEDA, 545 -
4 Here sprung to life, they both have sung together, with bodies free from stain, with signs that mark them ; One of you Prince of Sacrifice, the Victor, the other counts as Heaven’s auspicious offspring. 5 May your car-seat, down-glidirig, golden-coloured, decording to your wish, approach our dwellings. Men shall feed full the bay steeds of the other, and, Asvins they with roars shall stir the regions.
6 Forth comes your strong Bull like a cloud of atitumn, sending abundant food of liquid sweetness. Let them feed with tho other’s ways and vigour: the upper streams have come and do us service.
7? Your constant song hath been sent forth, Disposers! that flows threefold in mighty strength, O Asvins. Thus lauded, give the suppliant protection : moving or resting -hear mine invocation.
8 This song of bright contents for you is swelling in the men’s hall where threefold grags is ready. Your strong rain-cloud, ye Mighty Ones, hath swollen, honouring men as ’twere with milk’s outpouring. 9 The prudent worshipper, like Pishan, Asvins! praises you as he praises Dawn and Agni, When, singing with devotion, he invokes you. May we find strengthening food in full abundance.
HYMN CLXXXIL. Asvins.
Tis was the task. Appear promptly, ye prudent Ones. Here is the chariot drawn by strong steeds: be ye glad.
Heart-stirring, longed for, succourers of Vispala, here are Heaven’s Sons whose sway blesses the pious man.
6 Your strong Bull: your swift chariot. Wilson remarks: ‘This and the preceding stanza are not very explicitin the comparison which is intimated between‘ the functions of the two Asvins, for the use of anyasya, of the other, in the second half of the verse, is all that intimates that ekasya, of the one, is understood in the first half.’
7 That flows threefold : from three priests.
8 Threefold grass : sacred grass arranged to form three layers or seats,
9 As he praises Dawn and Agni: that is, at the morning sacrifice,
1 This was the task: this sacrifice is the work at which you have to preside. Be ye glad : delight yourselves with the Soma juice. : Succourers of Vispald : by giving ber an iron leg. See I. 116.15. Or the
word in the text may mean, as explained by Sdyana, ‘rich in benevolence to men,
246 THE HYMNS OF [BOOK J.
2 Longed for, most Indra-like, mighty, most Marut-like, most wonderful in deed, car-borne, best charioteers, Bring your full- chariot hither heaped with liquid sweet: thereon, ye Asvins, come to him who offers gifts. 3 What meke ye there, ye Mighty? Wherefore linger ye with folk who, offering not, are held in high esteem ? Pass over them; make ye the niggard’s life decay: give light unto the singer eloquent in praise. 4 Crunch up on every side the dogs who bark at us: slay ye our foes, O Asvins; this ye understand. Make wealthy every word of him who praises you: accept with favour, both Nasatyas, this my laud. 5 Ye made for Tugra’s son amid the water-floods that animated ship with wings to fly withal, Whereon with God-devoted mind ye brought him forth, and fled with easy flight from out the mighty surge. 6 Four ships most welcome in the midst of ocean, urged by the Asvins, save the son of Tugra, Him who was cast down headlong in the waters, plunged in the thick inevitable darkness.
7 What tree was that which stood fixed in surrounding sea to which the son of Tugra supplicating clung ? Like twigs, of which some wingéd creature may take hold, ye, Asvins, bore him off safely to your renown. 8 Welcome to you be this the hymn of praises uttered by Manas, O Nasatyas, Heroes, From this our gathering where we offer Soma. .May we find strengthening food in full abundance.
HYMN OLXXXIII. Asving,
Max ready that which passes thought in swiftness, that hath three wheels and triple seat, ye Mighty,
Whereon ye seck the dwelling of the pious, whereon, threefold, ye fly like birds with pinions.
5 Dugra’s son: see I. 116. 3, 4,
6 In the midst of ocean: I can make nothing of the jathalasya of the text, and insert these words as substitute for translation. 7 What tree was that: figuratively of the Asvins who saved him, as, in a sudden inundation, a tree saves the man who climbs it. An imraniana inter. ae of the legend will be found in M. Bergaigne’s La + IT. 10.17.
nite!
1 The three-wheeled chariot of the Asvius has been mentioned before, See I. 34, 1,
ST 9 RENEE SFR
HYMN 184] THE RIGVEDA, O47
2 Light rolls your easy chariot faring earth-ward, what time, for tood, ye, full of wisdom, mount it. May this song, wondrous fair, attend your glory: ye, as ye travel, wait on Dawn Heaven’s Daughter. 8 Ascend your lightly rolling car, approaching thes worshipper who turns him to his duties,— Whereon ye come unto the house to quicken man and his offspring, O Nasatyas, Heroes. 4 Let not the wolf, let not the she-wolf harm you. Forsake me not, nor pass me by for others. Here stinds your share, here is your hymn, ye Mighty: yours are these vessels, full of pleasant Juices. 5 Gotama, Purumitha, Atri bringing oblations all invoke you for protection. Like one who goes straight to the point directed, come, ye Nasatyas, to mine invocation. 6 We have passed o’er the limit of this darkness: our praise hath been bestowed on you, O Agvins. Come hitherward by paths which Gods have travelled. May we find strengthening focd in full abundance.
HYMN CLAXXIV. Asvins.
Ler us invoke you both this day and after: the priest is here with Jauds when morn is breaking: Nisatyas, wheresoe’er ye be, Heaven’s Children, for him who is more liberal than the godless. | 2 With us, ye Mighty, let yourselves be joyful, glad in our stream of Soma slay the niggards. Graciously hear my hymns and invitations, marking, O Heroes, with your ears my longing. $3 Nasatyas, Pishans, ye as Gods for glory arranged and set in order Sfrya’s bridal. Your giant steeds move on, sprung from the waters, like ancient times of Varuna the Mighty.
4 Let not the wolf: let no enemy prevent your coming. Ludwig thinks that there is an ironical reference to the wolf from whose jaws the Agvins - rescued the quail. See I, 117. 16.
5 Gotama, Purumilha, Atri: sages favoured by the Agvins.
8 Pashans: ye who cherish men like Pishan himself.
Sadryd: the daughter of the Sun and the consort of the Asvins. See IL 116.17, Giant steeds: cf. 1.46.3. °
What the times or ages of Varuna are is uncertain,
4 Your grace be with us, ye who love sweet juices: further the hymn sung by the poet Mana, When men are joyful in your glorious actions, to win heroic strength, ye Bounteous Givers.
5 This praise was made, O liberal Lords, O Asvins, for you with fair adornment by the Manas. Come to our house for us and for our children, rejoicing, O Nasatyas, in Agastya. 6 We have passed o’er the limit of this darkness: our praise hath been bestowed on you, O Asvins. Come hitherward by paths which Gods have travelled. May we find strengthening food in full abundance.
HYMN CLXXXY. Heaven and Earth, Wauetuer of these is elder, whether later? How were they born? Who kKnoweth it, ye sages? These of themselves support all things existing: as on a car the Day and Night roll onward.
2 The Twain uphold, though motionless and footless, a widespread offspring having feet and moving.
Like your own son upon his parents’ bosom, protect us, Heaven and Harth, from fearful danger.
3 [ call for Aditi’s unrivalled bounty, perfect, celestial, deathless, meet for worship. Produce this, ye Twain Worlds, for him who lauds you. Protect us, Heaven and Earth, from fearful danger.
4 May we be close to both the Worlds who suffer no pain, Parents of Gods, who aid with favour, Both mid the Gods, with Day and Night alternate. Protect us, Heaven and Karth, from fearful danger.
5 Faring together, young, with meeting limits, Twin Sisters lying in their Parents’ bosom, Kissing the centre of the world together. Protect us, Heaven and Earth, from fearful danger.
6 Duly I call the two wide seats, the mighty, the general Parents, with the Gods’ protection.
i NG a aA a A Ir rca
3 Aditi’s gift; all the blessings of infinite Nature. According to Sayana, Aditi means here the firmament, in which case her gift would be seasonable rain and consequent wealth,
4 Parents of Gods; as with the Greeks, Heaven and Earth are regarded as the father and mother of the Gods.
5 The meaning is obscure. Ludwig suggests Daksha and Aditi as the parents. Zhe centre of the world means usually the altar,
6 With the Gods’ protection ; to come to us with the favouring help of the Gods. Zhe nectar; the rain.
‘Who, beautiful to look on; make the nectar. Protect us; Heaven and Earth, from fearful danger. % Wide, vast, and manifold, whose bounds are distatit,—these, reverent, I address at this our worship, The bless#d Pair, victorious, all-sustaining. Protect us, Heaveut and Earth, from fearful danger. 8 What sin we have at any time committed against the Gods, our friend, our house’s chieftain, Thereof may this our hymn be expiation. Protect us, Heaven and Earth, from fearful danger. . 9 May both these Friends of man, who bless, preserve me, may they attend me with their help and favour. Enrich the man more liberal than. the godless. May we, ye Gods, be strong with food rejoicing. 10 Endowed with understanding, I have uttered this truth, for all to hear, to Earth and Heaven. | Be near us, keep us from reproach and trouble. Father and Mother, with your help preserve us.
11 Be this my prayer fulfilled, O Earth and Heaven, wherewith, Father and Mother, I address you. Nearest of Gods be ye with your protection. May we find strengthening food in full abundance.
HYM N CLXXXVIL. Visvedevas.
Loven of all men, may Savitar, through praises offered as sacred food, come to our synod, That you too, through our hymn, ye ever-youthful, may gladden, at your visit, all our people. | 2 To us may all the Gods come trooped together, Aryaman, . Mitra, Varuna concordant, That all may be promoters of our welfare, and with great might preserve our strength from slackness. 3 Agnil sing, the guest you love most dearly: the Conqueror through our lauds is friendly-minded : That he may be our Varuna rich in Blory, and send food like & prince praised by the godly. 4. To you I seek with reverence, Night and Morning, like a cow good to milk, with hope to conquer,
1 Savitar; the Sun, especially regarded as the vivifier and generator, Ye ever youthful ; Vigvedevas, or All-Gods.
3 Our Varuna: our lord and protector.
4 ike a cow: the singer is the cow and his hymn the milk.
With hope to conquer ; to overcome sins, according to Séyana.
Preparing on a common day the praise-song with milk of various hues within this udder.
5 May the great Dragon of the Deep rejoice us: as one who nourishes her young comes Sindhu, With whem we will incite the Child of Waters whom vigorous coursers swift as thought bring hither,
6 Moreover Tvashtar also shall approach us, one-minded with the princes at his visit.
Hither shall come the Vritra-slayer Indra, Ruler of men, as strongest of the Heroes.
7 Him too our hymns delight, that yoke swift horses, like mother cows who lick their tender youngling. To him our songs shall yield themselves like spouses, to him the most delightful of the Heroes.
8 So may the Maruts, armed with mighty weapons, rest here on heaven and earth with hearts in concord, As Gods whose cars have dappled steeds like torrents, destroyers of the foe, allies of Mitra. : 9 They hasten on to happy termination their orders when they are made known by glory. As on a fair bright day the arrow flieth, o’er all the barron soil their missiles sparkle. 10 Incline the Asvins to show grace, and Piishan, for power and might have they, their own possession. Friendly are Vishnu, Vata, and Ribhukshan: so may I bring the Gods to make us happy. 11 This is my reverent thought of you, ye Holy; may it inspire you, make you dwell among us,— Thought, toiling for the Gods and seeking treasure. May we find strengthening food in full abundance.
r
A common day: belonging to the past night and the present morning.
Milk of various hues ; the libations of milk mixed with the yellow or brown Soma juice.
This udder: apparently a figurative expression for the place of sacrifice whence the milky libations flow.
5 Dragon of the Deep: Ahibudhnya, a divine being that dwells in, and presidles over the firmament. Sindhw: the Indus.
Lhe Child of Waters: Agni. 6 Lvashtar: the heavenly artist. The princes: institutors of the sacrifice. 7 That yoke swift horses: that quickly bring the Gods to the sacrifice.
Their tender younyling: Sayana takes the epithet tdrunam as applying to Indra ‘ the ever-youthful.’
10 Ribhukshon: aname of Indra,as Lord of the Ribhus. See I. 162, 1.
HYMN CLXXXYVIL Praise of Food,
Now will I glorify Food that upholds great strength, By whose invigorating power Trita rent Vritra limb from limb.
2 O pleasant Food, O Food of meath, thee have we chosen for our own, = So be our kind protector thou.
3 Come hitherward to us, O Food, auspicious with auspicious help, Health-bringing, not unkind, a dear and guileless friend. 4. These juices which, O Food, are thine throughout the regions are diffused, Like winds they have their place in heaven.
These gifts of thine, O Food, O Food most sweet to taste, These savours of thy juices work like creatures that have mighty necks.
6 In thee, O Food, is set the spirit of great Gods. Under thy flag brave deeds were done; he slew the Dragon with thy help. 7 If thou be gone unto the splendour of the clouds, Even from thence, O Food of meath, prepared for our enjoyment, come,
8 Whatever morsel we consume from waters or from plants of earth, O Soma, wax thou fat thereby.
9 What, Soma, we enjoy from thee in milky food or barley-brew, Vatapi, grow thou fat thereby.
10 O Vegetable, Cake of meal, be wholesome, firm, and strengthening : Vatapi, grow thou fat thereby. 11 O Food, from thee as such have we drawn forth with lauds, like cows, our sacrificial gifts, From thee who banquetest with Gods, from thee who banquetest with us.
- Ot
1 Trita: a mysterious ancient deity frequently mentioned in the Rigveda, principally in connexion with Indra, Vayu, and the Maruts. His home is in the remotest part of heaven, and he is called Aptya, the Watery, that is, Sprung from, or dwelling in the sea of cloud and vapour. By Sayana he is identified sometimes with Vayu, sometimes with Indra as the pervader of the three worlds, and sometimes with Agni stationed in the three fire-receptacles,
2 The God addressed is the Soma.
5 Like creatures that have miyhty necks ; like’strong bullocks.
6 The spirit of great Gods: thou incitest Indra and the Gods to perform glorious and benevolent acts,
9 Vdidpi: the fermenting Soma, According to Siyana, the body,
35g “HE HYMNS OF [Book £.
HYMN CLXXXVIIL Apris;
Winner of thousands, kindled, thou shinest a God with Gods to-day. Bear our oblationg, ehvoy, Sage.
2 Child of Thyself ! ! the sacrifice is for the righteous blent with meath, Presenting viands thousandfold. 8 Invoked and worthy of our praise bring Gods whose due is sacrifice ; Thou, Agni; givest countless gifts:
4 To seat a thousand Heroes they eastward have strewn the grass with might, Whereon, Adityas, ye shine forth.
5 The sovran all-imperial Doors, wide, good, matiy and imanifold, Have poured their streams of holy oil. 6 With gay adornment, fair to see, .in glorious beauty shine they forth : Let Night and Morning rest them here.
7 Let these two Sages first of all, heralds divine and eloquent, Perform for us this sacrifice.
8 You I address, Sarasvati; and Bharati, and Ila, all: Urge ye us on to glorious fame.
9 Tvashtar the Lord hath made all forms and all the cattle of the tiald aes Cause them to multiply for us.
10 Send to the Gods, Vanaspati, thyself, the sacrificial draught : Let Agni make the oblations sweet.
11 Agni, preceder of the Gods, is honoured with the sacred song: He glows at offerings blest with Hail !
The Apris are the various forms of Agni, according to S4yaya, which are invoked in the hymn,
1 Thou: Agni. 2 Child of Thyself: Agui. See I. 18. 2. 4 Adityas ; see I. 14. 3.
5 The sovrdn all-dmiperial Doors: of the sacrificial hall through which Gods enter. They are types of the portals of the East through which light comes into the world. See Wallis, Cosmology of the Rigveda, p. 19.
me ange? two Sages: heralds or invokers, because they call the Gods. See I,
8 Sarasvatt and Bhdratt and Ild : see I. 13, 9, 10 Vanaspati ; see I. 13. 11. ll Blest with Hail /: see I. 13, 12.
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Sot ae ae we ig oy See. OF
HAYMN 189.] THE RIGVEDA. 253
HYMN CLXXXIX, Agni,
By goodly paths lead us to riches, Agni, thou God who knowest every sacred duty. Remove the sin that makes us stray and wander: most ample adoration will we bring thee. od 2 Lead us anew to happiness, O Agni; lead us beyond all danger and affliction. Be unto us a wide broad ample castle: bless, prosper on their way our sons and offspring. 3 Far from us, Agni, put thou all diseases: let them strike lands that have no saving Agui. God, make our home again to be a blessing, with all the Immortal Deities, O Holy. 4 Preserve us, Agni, with perpetual succour, refulgent in the dwelling which thou lovest. O Conqueror, most youthful, let no danger touch him who praises thee to-day or after. 5 Give not us up a prey to sin, O Agni, the greedy enemy that brings us trouble ; Not to the fanged that bites, not to the toothless: give not us up, thou Conqueror, to the spoiler. 6 Such as thou art, born after Law, O Agni, when lauded give protection to our bodies, From whosoever would reproach or injure: for thou, God, rescuest from all oppression. 7 Thou, well discerning both these classes,'comest to men at early morn, O holy Agni. Be thou obedient unto man at evening, to be adorned, as keen, by eager suitors. 8 To him have we addressed our pious speeches, I, Mana’s son, to him victorious Agni.
» May we gain countless riches with the sages. May we find
strengthening food in full abundance,
This hymn, as Ludwig observes, appears to have been composed at a time of pestilence.
3 Lhat have no saving Agni: -or, which do not maintain the sgored fire ; whose inhabitants do not worship Agni.
5 The fanged ; venomous serpents, Lhe toothless ; wild animals that do not bite, but injure with their horns, ete.
7 Both these classes ; worshippers and non-worshippers.
Be thow obcdient ; be a useful servant in the house.
As keen: akrdéh, applied to Agni im all the places where it ocoura in the Rigveda, appears to mean hasty, violent, eager, or keen. Ludwig thinks that it means here a sacrificial post, and Grassmann, a banner. Wilson, following Bayana, parapbrases ; ‘be compliant (with his wishes) ; like an iastitutor of the rite, (who is directed) by the desires (of the priests),’
‘
HYMN CXC, Brihaspatt. Groriry thou Brihaspati; the scatheless, who must be praised with hymns, sweet-tongued and mighty, To whom as leader of the song, resplendent, worthy of lauds, ‘both Gods and mortals listen. 2 On him wait songs according to the season, even as a stream of pious men set moving. Brihaspati—for he laid out the expanses—was, at the sacrifice, vast Matarisvan. 3 The praise, the verse that offers adoration, may he bring forth, as the Sun sends his arms out, He who gives daily light through this God’s wisdom, strong as a dread wild beast, and inoffensive. 4 His song of praise pervades the earth and heaven: let the wise worshipper draw it, like a courser. These of Brihaspati, like hunters’ arr ows, go to the skies that change their hue like serpents. 5 Those, God, who count thee as a worthless bullock, and, wealthy sinners, live on thee the Bouuteous,— On fools like these no blessing thou bestowest: Brihaspati, thou punishest the spiteful. 6 Likea fair path is he, where grass is pleasant, though hard to win, a Friend beloved most dearly. Those who unharmed by enemics behold us, while they would make them bare, stood closely compassed.
1 Brihaspati: Lord of Prayer. See I. 14. 3. 2 For he laid out the expanses : spread out and revealed to the eyes of men the broad regions of heaven and earth. The meaning of the second hemistich, is not clear, Wilson paraphrases: ‘for that Brihaspati is the manifester (of | all), the expansive wind that (diffusing) blessings has been pr oduced for (the diffusion of) water.’ There seems to be nothing in the Rigveda to justify the identification of Mitarisvan with the wind, aud only in the later language las vita the sense of water. See I. 31. 3.
. 8 He; Brihaspati. He who gives daily light: the regular appearance of the Sun depends upon Brihaspati’s wisdom.
Inoffensive ; arakshdsuh, according to Sdyana, ‘ free from the opposition of Rakshasas.’ :
_ 4 These of Br ihaspati ; these sacred songs, compared to arrows. That change their hue lake ser ‘penis: dhimdydn. See I. 3. 9.
6 This stanza is unintelligible to me. Wilson renders **: ‘Ta way to him who goes well and makes good offerings, like: . u a of (a ruler who) restrains the bad; and may those sinless men who instruct us, although yeb enveloped (by ignorance) stand extricated from their covering’ ; and remarks: ‘it is not clear how those who are enveloped by ignorance should be competent to teach: another explanation is, let those who revile us, and are being protected, be deprived of that protection,’
a Folin ans as
7 He to whom songs of praise go forth like torrents, as rivers eddying under banks flow sea~-ward— Brihaspati the wise, the eager, closely looks upon both, the waters and the vessel. , 8 So hath Brihaspati, great, strong and mighty, the God exceeding powerful, been brought hither. May he thus lauded give us kine and horses. May we’ find strengthening food in full abundance.
HYMN CXCI. Water. Grass. Sun. Venomous, slightly venomous, or venomous aquatic worm,— Both creatures, stinging, unobserved, with poison have infected me. 2 Coming, it kills the unobserved ; it kills them as it goes away, It kills them as it drives them off, and bruising bruises. them to death. 3 Sara grass, Darbha, Kugsara, and Sairya, Munja, Virana, Where all these creatures dwell unseen, with poison haye infected me. 4 The cows had settled in their stalls, the beasts of prey had sought their lairs, Extinguished were the lights of men, when things unseen infeeted me. 5 Or these, these reptiles, are observed, like lurking thieves at evening time, Seers of all, themselves unseen: be therefore very vigilant.
7 This stanza also is very obscure, Brihaspatiis said te look upon the waters and the vessel, that is the river to be crossed and the boat which is to be used, meaning perhaps the sacrifice and allthat is used in performing it, Ludwig thinks that a play upon the words is intended, &pah meaning both water and a religious ceremony and tdrah both ferry-boat and prompt energy.
This so-called hymn is a spell or charm said to have been recited by Agastya when he suspected that he had been poisoned. Its silent repetition is said to be an effectual antidote against ‘all verrom in reptiles, insects, scorpions, roots, and artificial poisons.’ I generally follow Sdyana ; but his explanations are not always satisfactory, and several passages must be left in their original obscurity.
1 The exact meaning of the words in the first line is uncertain.
Both creatures; both classes, either the venomous and the slightly venomous, or land-reptiles and water-snakes.
2 Coming, i kills the unobserved: the herb, used as an antidote, coming to the man who has been bitten kills the venomous creatures who secretly attacked him,
3 Sara grass, etc: these are different sorts of grass in which snakes and other yenomous reptiles lurk,
6 Heaven is your Sire, your Mother Earth, Soma your Brother, Aditi x Your Sister: seeing all, unseen, keep still and dwell ye happily. F 7 Biters of shoulder or of limb, with needle-stings, most veno-
mous, . Unseen, whatever ye may be, vanish together and be gone.
8 Slayer of things unseen, the Sun, beheld of all, mounts, east-
ward, up, Consuming all that are not seen, and evil spirits of the night.
9 There hath the Sun-God mounted up, who scorches much and everything, Even the Aditya from the hills, all-seen, destroying things unseen. . 10 IT hang the poison in the Sun, a wine-skin in a vintner’s house, He will not die, nor shall we die: his path is far: he whom Bay Horses bear hath turned thee to sweet meath.
11 This little bird, so very small, hath swallowed all thy poison up. She will not die, nor shall we die: his path is far: he whom Bay Horses bear hath turned thee to sweet meath. 12 The three-times-seven bright sparks of fire have swallowed up the poison’s strength. They will not die, nor shall we die: his path is far: he whom Bay Horses bear hath turned thee to sweet meath.
13 Of ninety rivers and of nine with power to stay the venom’s
course, — The names of all I have secured: his path is far: he whom Bay
Horses bear hath turned thee to sweet meath.
6 Heaven, or Dyaus, is here said to be the father of the snakes,
Soma: the Moon,
10 I hang the poison in the Sun: ‘I deposit the poison in the solar orb, like a leather bottle in the house of a vender uf spirits.—Wilson. See Wilson’s note in which he ays that by the Sun or as Sayana paraphrases it, the orb of the Sun, ‘is probably to be understood a mystical diagram, or figure wholly or partly typical of the solar orb: the Sun being considered as especially instrumental in counteracting the operation of poison.’
He will not die: the Sun will not die from the effects of the poison thus applied, and we also who have been bitten shall through his favour recover.
11 This little bird: according to Saéyana, the bird which we call the francoline partridge, said to be a ‘remover of poison,’
12 Bright sparks of fire; either, says SAyana, the seven flames of fire multiplied, or the twenty-one varieties of another kind of bird unaffected by eating poison.
13 Of ninety rivers and of nine: the numbers are used indefinitely for all the rivers of the country.
‘14 So*have the peahens three-times-seven, so have the maiden Sisters Seven Carried thy venom: far away, as girls bear water in their jars, 15 The poison-insect is so small; I crush the creature with a
stone. I turn the poison hence away, departed unto distant lands, i6 Forth issuing from the mountain’s side the poison-insect spake and said; * The scorpion’s venom hath no strength ; Scorpion, thy venom is but weak,
14 The peahens three-times-seven ; peafowls are regarded as the great enemies of snakes. The number appears to be merely fanciful and borrowed from ‘verse 12.
The muiden Sisters Seven : the seven chief rivers of the land,
15 As hushkdmbha means peison-bag, hushumbhakdh in the text is taken Ly Ludwig and Grassmann to mean venomous Insect.
Sayana explains it as the natula, néul or mungoose whose hostility to the snake is proverbial, Wilson paraphrases: ‘May the insignificant mungoose carry off thy venom, (Poison): if not, I will crush the yile (creature) with a shane,’
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BOOK THE SECOND.
HYMN I, . Agni,
Tov, Agni, shining in thy glory through the days, art brought to life fiom out the waters, from the stone:
From out the forest trees and herbs that grow on ground, thou, Sovran Lord of men art generated pure.
2 Thine is the Herald’s task and Cleanser’s duly timed; Leader art thou, and Kindler for the pious man.
Thou art Director, thou the ministering Priest: thou art the
Brahman, Lord and Master in our home. Serge
sa achitaah Seda TOT
3 Hero of Heroes, Agni! thou art Indra, thou art Vishnu of the Mighty Stride, adorable : Thou, Brahmanaspati, the Brahman finding wealth: thou, O Sustainer, with thy wisdom tendest us.
4 Agni, thou art King Varuna whose laws stand fast; as Mitra, Wonder-Worker, thou must be implored. Aryaman, heroes’ Lord, art thou, enriching all, and liberal Ansa in the synod, O thou God.
The hymns of this Book, with the few exceptions that will be noted, are ascribed to the Rishi Gritsamada. As Book I. is called the Book ofthe Satarchins, that is of the seers of a hundred or large indefinite number of Richas or verses, so this Book is commonly called the Gartsamada Mandala or Book of Guitsamada,
1 Through the days: for the days of sacrifice, according to Sdyana,
The waters: from the waters of the firmament, as lightning.
Fron out the forest trees: in the frequently occurring conflagrations caused by the friction of dry branches. Agni is also said to have his home in plants, perhaps originally on account of a phosphorescent ight which some plants emit.
2 Agni concentrates in himself the various functions of different classes of human priests, the most important of which are mentioned in the verse. The classification of the priests and the description of their duties are given with variations by different authorities. The Hotar or Herald invokes the Gods ; the Potar, Purifier, or Cleanser, is the assistant of the Brahman or praying priest who remedies any defectin the ritual ; the Neshtar or Leader leads forward the wife of the sacrificer; the Agnidh or Kindler lights the sacrificial fire; the Prasistar or Director is the assistant of the Hotar ; and the Adhvaryu or ministering priest is the deacon who measures the ground, builds the altar, and makes all the preparations necessary for the sacrifice. The duties of the priests, however, varied at different times and according to the nature of the cerernony which they were engaged to perform. .
8 Vishnu of the Mighty Stride: see I. 32. 16, 4 Ansa: the Distributer ; one of the Adityas,
260 THE HYMNS OF [BOOK Il.
5 Thou givest strength, as Tvashtar, to the woryhipper : thou, wielding Mitra’s 4 power, hast kinsh ip with the Dames. Thou, urging thy fleet coursers, givest noble steeds: a host of heroes art thou with great store of wealth. 6 Rudra art thou, the Asura of mighty heaven: thou art the Maruts’ host, thou art the Lord of food, Thou goest with red winds: bliss hast thou in thine home, As Pishan thou thyself protectest worshippers. 7 Giver of wealth art thou to him who honours thee; thou art God Savitar, granter of precious things. As Bhaga, Lord of men! thou rulest over wealth, and guardest in his house him who hath served thee well.
S To thee, the people’s Lord within the house, the folk press forward to their King most graciously inclined. Lord of the lovely look, all things belong to thee: ten, hundred, yea, a thousand are outweighed by thee. 9 Agni, men seek thee as a Father with their prayers, win thee, bright-formed, to brotherhood with holy act. Thou art a Son to him who duly worships thee, and as a trusty Friend thou guardest from attack. 10 A Ribhu art thou, Agni, near to be adored; thou art the Sovran Lord of foodful spoil and wealth. Thou shinest brightly forth, thou burnest to bestow: pervading sacritice, thou lendest us thine help. 11 Thou, God, art Aditi to him who offers gifts: thou, Hotra Bharati, art strengthened by the song. Thou art the hundred-wintered []4 to give aimenee Lord of Wealth ! Vritra-slayer and Sarasvati. 12 Thou, Agni, cherished well, art highest vital power; in thy delightful hue are glories visible. Thou art the lofty might that furthers each design: thou art wealth manifold, diffused on every side. 13 Thee, Agni, have the Adityas taken as their mouth; the Bright Ones have made thee, O Sage, to be their tongue, They who love offerings cling to thee at solemn rites: by thee the Gods devour the duly offered food. 14 By thee, O Agni, all the Immortal guileless Gods eat with thy mouth the oblation that is offered them.
5 The Dames: the Consorts of the Gods,
ll Hotrd, Bharati, [14 are personifications of parts of religious worship. The epithet ‘hundred-wintered’ appears to refer to the natural duration uf human life. Sarasvati: see J, 3. 10.
By thee do mortal men give sweetness to their drink. Bright art thou born, the embryo of the plants of earth.
15 With these thou art united, Agni; yea, thou, God of noble birth, surpassest them in majesty, Which, through the power of good, here spreads aroad from thee, diffused through both the worlds, throughout the earth and heaven.
16 The princely worshippers who send to those who sing thy praise, O Agni, guerdon graced with kine and steeds,— ead thou both these and us forward to bgher bliss. With brave men in the assembly may we speak aloud.
HYMN IT. Agni.
Wira sacrifice exalt Agni who knows all life; worship him with oblation and the song of praise, Well kindled, no ly fei, beaven’s Lord, Celestial Priest, who labours at the pole where deeds of might are done. 2 At night and morning, Agni, have they called to thee, like milch-kine in their stalls lowing to meet their young. As messenger of heaven thou lightest all night long the families of men, thou Lord of precious ious, 3 Him have the Gods established at the rezion’s base, doer of wondrous deeds, Herald of heaven nd earth ; Like a most famous car, Agui the purely bright, like Mitra to be glorified among the folk. 4 Him have they set in his own dwelling, in the vault, like the Moon waxing, fulgent, in the realm of air. Bird of the firmament, observant with his eyes, guard of the place as ’twere, looking to Go ls and men. 5 May he as Pricst encompass all the sacrifice: men throng to him with offerings and with hymns of praise. Raging with jaws of gold among the growing plants, like heaven with all the stars, he quickens earth and sky.
16 TVith brave men: attended by brave sons, who will support and strengthen us,
ecient
1 Who labours at the pole: who takes the chief part in the performance of all-important sacrifice. A metaphor from oxen drawing a car or wain.
2 Have they called: the priests. _ 3 At the region's base: at the altar, according to Séyana.
4 The word hvdré, here rendered ‘in the vault,’ is dificult. Sdyana explains ’ it aa ‘solitary.’ Roth would alter the text,
Guard of the place; of the most sacred place, the altar,
262 THE HYMNS OF [BOOK II,
6 Such as thou art, brilliantly kindled for our weal, a liberal giver, send us riches in thy shine, For our advantage, Agni, God, bring Heaven and Earth hither that they may taste oblation brought by man. 7 Agni, give us great wealth, give riches thousandfold : unclose to us, like doors, strength that shall bring renown. Make Heaven and Earth propitious through the power of prayer, and like the sky’s bright sheen let mornings beam on us. 8 Enkindled night by night at every morning’s dawn, may he shine forth with red flame like the realm of light,— Agui adored in beauteous rites with lauds of men, fair guest of living man and King of all our folk. 9 Song chanted by us men, O Agni, Ancient One, has swelled unto the deathless Gods in lofty heaven— A milch-cow yielding to the singer in the rites wealth manifold, in hundreds, even as he wills. 10 Agni, may we show forth our valour with the steed or with the power of prayer beyond all other men ; And over the Five Races let.our glory shine high like the realm of light and unsurpassable. 11 Such, Conqueror ! be to us, be worthy of our praise, thou for whom princes nobly born exert themselves ; Whose sacrifice the strong seek, Agni, when it shines for neverfailing offspring in thine own abode. 12 Knower of all that lives, O Agni, may we both, singers of praise and chiefs, be in thy keeping still. Help us to wealth exceeding good and glorious, abundant, rich in children and their progeny. 13 The princely worshippers who send to those who sing thy praise, O Agni, guerdon, graced with kine and steeds, — Lead thou both these and us forward to hizher bliss. With brave men in the assembly may we speak aloud.
HYMN II. Apris,
Aayi is set upon the earth well kindled; he standeth in the
presence of all beings. Wise, ancient, God, the Priest and Purifier, let Agni serve the
Gods for he is worthy.
8 May he: Agni. : 9 A milch-cow : the hymn of praise brings riches to the worshipper.
10 With the steed: with the war-car in battle as well as with prayer in sacrifices, The Five Races : the five great Aryan tribes. See I. 7. 9.
ll The strong ; the wealthy worshippers. Never-failing offspring: one of the chief rewards of the worship of Agni,
om
_ oP et ee i. on a
2 May Naradsansa lighting up the chambers, bright in his majesty through threefold heaven, Steeping the gift with oil-diffusing purpose, bedew the Gods at chiefest time of worship.
3 Adored in heart, as is thy right, O Agni, serve the Gods first to-day before the mortal. Bring thou the Marut host. Ye men, do worship to Indra seated on the grass, eternal.
4 © Grass divine, increasing, rich in heroes, strewn for wealth’ sake, well laid upon this altar, — On this bedewed with oil sit ye, O Vasus, sit all ye Gods, ye Holy, ye Adityas.
8 Wide be the Doors, the Goddesses, thrown open, easy to pass, invoked, through adorations. Let them unfold, expansive, everlasting, that sanctify the class famed, rich in heroes.
6 Good work for us, the glorious Night and Morning, like female weavers, waxen from aforetime,
Yielders of rich milk, inter weave in concert the long-extended., . thread, the web of worship. ~ es 7 Let the two heavenly Heralds, first, most wise, most fair, present oblation duly with the sacred verse, WGRUDpIRS Gods, at ordered seasons decking them at three high places at the centre of the earth. 8 Sarasvati who perfects our devotion, [a divine, Bharatt allsurpassing,—
er ne 8 etn
2 Nardéginsa: ‘ the Praise of Men,’ Agni. Thechambers: : the receptacles of the offerings, according to Sayana. At chiefest tume of worshap: when the oblation of clarified butter is cast into the fire.
3 Before the morial: before the mortal priest.
4 O Grass divine: the sacred grass, strewn on the floor of the hall of sacrifice as a seat for the Gods, is one of the Apris or deified objects which are to be propitiated in this hymn. All these are regarded as forms of Agni.
5 The Doors : of the hall of sacrifice. These appear to have been regarded as types of, and even fancifully identified with, the doors of the cosmic house, the por tals of the East through which the morning light enters into the world. See Cosmology of the Riyveda, p. 19.
The class: the maghavans, the eminent and wealthy men who institute sacrifices,
6 Yielders of rich milk: cheerful givers of rewards. 7 Two heavenly Herulds: invokers or priests. According to Sdyana, the personified fire of earth and of the firmament, See I. 13. 8. The centre of the earth: the altar. The three high places: of the three fires,
26-4 THE HYMNS OF [BOOK If,
Three Goddesses, with power inherent, seated, protect this holy Grass, our flawless refuge ! 9 Born is the pious hero swift of hearing, like gold in hue, well formed, and full of vigour. May T'véshtar lengthen out our line and kindred, and may they reach the place which Gods inhabit. 10 Vanaspati shall stand ancar and start us, and Agni with his arts prepare oblation. Let the skilled heavenly Immolator forward unto the Gods the offering thrice anointed. 11 Oil has been mixt: oil is his habitation. In oil he rests: oil is » his proper province. Come as thy wont is: O thou Steer, rejoice thee; bear off the oblation duly consecrated.
HYMN Iy. Agni.
For you I call the glorious refulgent Agni, the guest of men, rich in ohlations, Whom all must strive to win even as a lover, God among godly people, Jatavedas. 2 Bhrigus who served him in the home of waters set him of old in houses of the living. Over all worlds let Agni be the Sovran, the messenger of Gods with rapid coursers. 3 Among the tribes of men the Gods placed Agni as a dear Friend when they would dwell among them.
- Against the lonzing nights may he shine brightly, and show the offerer in the house his vigour. -4 Sweet is his growth as of one’s own possessions; his look when rushing fain to burn is lovely. He darts his tongue forth, like a harnessed courser who shakes his flowing tail, among the bushes.
aa sammnamanaaithanianied
8 Three Goddesses: presiding over different departments of worship.
9 The pious here: a son devoted to the Gods
10 Vanaspatt: the sacrificial post, or Agniin that form. See I, 13, 11. The heavenly Immolator : Agni, typically so called.
11 Oil: the clarified butter oblation. Thow Steer; mighty Agni,
Duly conseeruted : offered with the holy word Svéha. See I. 13. 12. |
This hymn and the three that follow are ascribed to the Rishi Somahuti of the ancient priestly family of Bhrigu, one of the first institutors of sacrifice.
1 Jétavedas: Agni, who knows all life. See I. 44. 1.
2 Who served him in the home of waters: existing in the form of lightning in the firmament before he was brought down to earth.
5 Sinee they who honour me have praised my greatness,—he gave, as ’twere, his hue to those who love him. Known is he by his bright delightful splendoar, and waxing old renews his youth for ever. 6 Like one athirst, he lighteth up the forests; likeswater down the chariot ways he roareth. On his black path he shines in burning beauty, marked as it were the heaven that smiles through vapour. 7 Around, consuming the broad carth, he wanders, free roaming lke an ox without a herdsman, — Agni refulgent, burning up the bushes, with blackened lines, as though the earth he seasoned. 8 I, in remembrance of thine ancient favour, have sung my hymn in this our third usscinbly. O Agni, give us wealth with store of heroes and mighty strength in food and noble offspring. 9 May the Gritsamadas, serving in secret, through thee, O Agni overcome their neighbours, Rich in goo! heroes and subduing foemen. ‘hat vital, power give thou to chiefs and singers. HYMN V. Agni,
- Heravp and teacher was he born, a guardian for our patrons’ help, Earner by rites of noble wealth. That Strong One may we grasp and guide ; 2 In whom, Leader of sacrifice, the seven reins, far extended, meet 5 Who furthers, man-like, eighth in place, as Cleanser, all the
work divine. at NO ae a aaa a ee 5 Since they who honour me: Agni appears to be the speaker of these words, 7 As though the earth he seasoned: as though, by burning the weeds and bushes, he dressed and prepared the ground for tillage. 8 Third assembly : at the third of the three daily sacrifices. 9 Serving in secret: by the peaceful discharge of priestly duties, not by warfare like the chiefs who institute the sacrifice.
’
1 Our patrons: the wealthy institutors of the sacrifice. That Strong One: Agni. ;
2 Leader: Netar, one of the sixteen priests.
The seven reins : the seven priests engaged in their several duties.
Cleanser ; Potar, one of the sixteen priests, See IT. 1. 2.
3 The first hemistich, as it stands, is unintelligible to me. Wilson, after Sayana, paraphrases: ‘ Whatever (offerings the priest) presents, whatever prayers he recites.’
266 THE HYMNS OF [BOOK If,
3 When swift he follows this behest, bird-like he chants the holy prayers. He holds all knowledge in his grasp even as the felly rounds the wheel. 4 Together with pure mental power, pure, as Director, was he born. Skilled in his own unchanging laws he waxes like the growing boughs. © Clothing them in his hues, the kine of him the Leader wait on him. Is he not better than the Three, the Sisters who have come to us} 6 When, laden with the holy oil, the Sister by the Mother stands, The Priest delights in their approach, as corn at coming of the rain. 4 For his support let him perform as ministrant his priestly task ; Yea, song of praise and sacrifice: we have bestowed, let us
obtain. 8 That so this man, well skilled, may pay worship to all the Holy Ones, a Agni, this our sacrifice which we have here prepared, to thee, HYMN VI. Agni, Aani, accept this flaming brand, this waiting with my prayer on thee:
Hear graciously these songs of praise. 2 With this hymn let us honour thee, seeker of horses, Son of Strength, With this fair hymn, thou nobly born.
4 Director; Praséistar, one of the priests, See IL. 1.2.
5 The stanza is obscure. Ludwig thinks that Agni is here called the Leader because he leads the sister Dawns to the sacrifice, and that they are said to be three in number to correspond with the number of the cows.
_ & The Sister: Ushas or Dawn. he Wother: the northern altar, representing Earth,
7 Let him: Agni as priest.
8 This man; the worshipper.
This waiting with my prayer on thee: this ‘beseeching and besieging” as Milton says. Or upasddam taken in a special sense may mean the ceremony ealled Upasad which formed part of the Jyotishtoma, a very important Soma ceremony.
2 Seeker of horses: in order to bestow them on the worshipper.
a
3 As such, lover of song, with songs, wealth-lover, giver of our wealth ! With reverence let us worship thee. 4. Be thou for us a liberal Prince, giver and Lord of precious things. 7 Drive those who hate us far away. 5 Such as thou art, give rain from heaven, give strength which no man may resist: Give food exceeding plentiful. 6 To him who lauds thee, craving help, most youthful envoy! through our song, Most holy Herald ! come thou nigh. 7 Between both races, Agni, Sage, well skilled thou passest to and fro, As envoy friendly to mankind. 8 Befriend us thou as knowing all. Sage, duly worship thou the Gods, And seat thee on this sacred grass. HYMN VII. Agni, O Vast, thou most youthful God, Bharata, Agni, bring us wealth, Excellent, splendid, much-desired. 2 Let no malignity prevail against us, either God’s or man’s: Save us from this and enmity. 3 So through thy favour may we force through all our enemies away, As Aiea through streaming. water-floods. 4 Thou, Purifier Agni, high shinest forth, bright, adorable, When worshipped with the sacred oil. 5 Ours art thou, Agni, Bharata, honoured by us with barren cows, With bullocks and with kine in calf: 6 Wood-fed, bedewed with sacred oil, ancient, Invoker, excellent, The Son of Strength, the Wonderful.
7 Both races: Gods and men. Well skilled: acquainted with both.
1 Vasu; one of the class of Gods so named. BAtrata: Agni is so called according to Sfiyana, either as having been produced by attrition by the priests, vor as being the bearer of oblations. The meaning is, probably, specially connected with the Bharatas or Warriors.’
5 With kine in calf: asht#padtbhih is thus explained by Sayana, and is used in the language of the ritual for animals with young. Roth and Grassmann understand ‘verses’ consisting of eight feet, divisions, or syllables. According to Bergaigne, these cows represent prayers,
263 Ye HYMNS OF rBook I,
HYMN VIII. Agni.
Now praise, as one who strives for strength, the harnessing of Agni’s car, The liberal, the most splendid One} 2 Who, guiding worshippers aright, withers, untouched by age, the foe : When worshipped fair to look upon ; 3 Who for his glory is extolled at eve and morning in our homes, Whose statnie is inviolate ; 4 Who shines refulgent like the Sun, with brilliance and with fiery flame, Decked with imperishable sheen. 5 Him Atri, Agni, have our songs strengthened according to his sway All glories hath he raade his own. 6 May we with Agni’s, Indra’s help, with Soma’s, yea, of all the
Gods, Uninjured dwell together still, and conquer those who fight with us.
HYMN IX. . Agni.
Accusrommp to the Herald’s place, the Herald hath seated him, bright, splendid, passing mighty, Whose foresight keeps the Law from violation, excellent, pure-tongued, bringing thousands, Agni. 2 Envoy art thou, protector from the foeman ; strong God, thou leadest us to higher blessings. Refulgent, bo an ever-heedful keeper, Agni, for us and for our seed and offspring. 3 May we adore thee in thy loftiest birth-place, and, with our praises, in thy lower station. The plice whence thou hast issued forth I worship: to thee well kindled have they paid oblations.
Rene:
5 Him Atri: Agni appears here to be called by the name of the ancient sage Atri. Or dtrim may be an epithet of Agni, signifying the devourer of the food with which he is supplied, as Siyava explains it.
pe
1 The Merald: or Hotar; Agni, the Invoker of the Gods. The name comes, with more emphasis, at the end of the verse. Zhe Law: especially sacrifice,
3 Inthy loftiest birth-place: as the fire of the Sum in heaven. Zhy lower station: the firmament, where Agni is born as lightning. The place whence thou hast issued forth: the altar where the sacrificial fire burns.
Ss
4 Agni, best Priest, pay worship with oblation; quickly commend the gift to be presented ; For thou art Lord of gathered wealth and treasure: of the bright song of praise thou art inventor,
5 The twofold opulence, OQ Wonder-Worker, of thée new-born each day never decreases. Enrich with food the man who lauils thee, Agni: make him the lord of wealth with noble offspring. 6 May he, benevolent with this fair aspect, best sacrificer, bring the Gods to bless us. Sure guardian, our protector from the foeman, shine, Agni, witii thine affluence and splendour. HYMN X. Agni,
Acnt, first, loudly calling, like a Father, kindled by man upon the seat of worship, Clothed in his glory, deathless, keen of insight, must bo adorned by all, the Strong, the Famous. May Agni the resplendent hear my calling, through all my songs, Immortal, keen of insight. Dark steeds or ruddy draw his car, or carried in sundry ways he makes them red cf colour. . 3 On wood supine they got the well-formed Infant: a germ in various-fashioned plants was Agni ; And in the night, not compassed round by darkness, he dwells exceeding wise, with rays of splendour, 4 With oil and sacred gifts I sprinkle Agni who makes his home in front of all things living, Broad, vast, through vital power o’er all expanded, conspicuous, strong with all the food that feeds him.
5 I pour to him who looks in all directions: may he accept it with a friendly spirit. Agni with bridegroom’s grace and lovely colour may not be touched when all his form is fury.
bo
5 The twofold opulence: curiching Gods with sacrifice and mer with earthly blessings. New-born each day; rekindled at the morning sacrifice.
1 First: chief of the Gods. Zoud?y calling: roaring as fire, or, lo be invoked by all, according to Sdyana. Like a Futher: supporting the Gods by conveying oblations to them. :
2 Carried in sundry ways: to one fire-receptacle after another,
3 On wood supine : the lower piece of wood in which fire is produced.
A germ: latent in plants, with reference to the luminosity of some planta, pec ti 1, 1.
¢
6 By choice victorious, recognize thy portion: with thee fox envoy may we speak like Manu. Obtaining wealth, I call on perfect Agni who with an eloquent tongue dispenses sweetness.
HYMN Xt. Indra, Huar thou my call, O Indra; be not heedless: thine may we be for thee to give us treasures ; For these presented viands, seeking riches, increase thy strength like streams of water flowing. 2 Floods great and many, compassed by the Dragon, thou badest swell and settest free, O Hero. Strengthened by songs of praise thou rentest piecemeal the Dasa, him who deemed himself immortal. 3 For, Hero, in the lauds wherein thou joyedst, in hymns of praise, O Indra, songs of Rudras, These streams in which is thy delight approach thee, even ag the brilliant ones draw near to Vayu. 4 We who add strength to thine own splendid vigour, laying within thine arms the splendid thunder— ; With us mayst thou, O Indra, waxen splendid, with Sirya overcome the Dasa races. 5 Hero, thou slewest in thy valour Ahi concealed in deptlis, mysterious, great enchanter, Dwelling enveloped deep within the waters, him who checked heaven and stayed the floods from flowing. 6 Indra, we laud thy great deeds wrought aforetime, we laud thine exploits later of achievement ; We laud the bolt that in thine arms lies eager; we laud- thy two Bay Steeds, heralds of Stirya.
6 By choice: according to Sa4yana, ‘with lustre.’ Hecognize thy portion : acknowledge the sacrificial offering to be suitable. Like Manu: with the wisdom and authority of Manu who was instructed
directly by the Gods.
2 Compassed by the Dragon: obstructed by the great serpent Ahi, The Ddsa: the savage or demon Ahi, See I, 32. 11, 3 Songs of Rudras: like those sung by the Rudras or Maruts, Indra’s
allies. These streams: sacrificial waters or libations. Véyu, the God of wind, was entitled to the first draught of the Soma juice. See verse 14 of this hymn. 4 Splendid : the word subhra, splendid, occurs in all three places in the text. 5 Concealed in depths: of the atmosphere, 6 Herald of Sdrya: announcing the coming of the sunlight after the heavy rain which Indra has sent, aad
TS bet Aegamencer ee =,
Indra, thy Bay Steeds showing forth their vigour have sent a loud cry out that droppeth fatness.
The earth hath spread herself in all her fulness: the cloud that was about to move hath rested. :
Down, never ceasing, hath the rain-cloud settled : bellowing, it hath wandered with the Mothers.
Swelling the roar in the far distant limits, they have spread . wide the blast sent forth by Indra.
Indra hath hurled down the magician Vritra who lay beleaguering the mighty river.
Then both the heaven and earth trembled in terror at the strong Hero’s thunder when he bellowed.
Loud roared the mighty Hero’s bolt of thunder, when he, the Friend of man, burnt up the monster,
And, having drunk his fill of flowing Soma, baffled the guileful Danava’ s devices.
Drink thou, 0 Hero Indra, drink the Soma ; let the joy-giving juices make thee joyful.
They, filling both thy flanks, shall swell thy vigour. The juice that ; satisfies hath holpen Indra.
Singers have we become with thee, O Indra: may we serve duly and prepare devotion.
Seeking thy help we meditate thy praises : may we at once enjoy thy gift of riches.
May we be thine, such by thy help, O Indra, as swell ie vigour while they seck thy favour.
Give us, thou God, the riches that we long for, most powerful, with store of noble children.
Give us a friend, give us an habitation ; Indra, give us the company of Maruts,
And those whose minds accord with theirs, the Vayus, who drink the first libation of the Soma.
Let those enjoy in whom thou art delighted. Indra, a Soma for thy strength and gladness.
Thou hast exalted us to heaven, Preserver, in battles, aes the lofty hymns that praise thee.
7 The loud cry that drops fatness: is the thunder that precedes the fertilizing rain. The earth hath spread herself: to receive the rain.
8 The Mothers : the original waters above the firmament,
They : Indra’s attendants, the Maruts or Storm-Gods.
9 The mighty viver:; the great cloud that holds the rain.
10 The guileful Ddnava’s devices: the magic arts of the demon Vritra, 14 The Vdyus; the plural is used honorifically for the singular,
272 THE HYMNS OF [BOOK II,
16 Great, verily, are they, O thou Protector, who by their songs of praise have won thy blessing. They who strew sacred grass to be thy dwelling, holpen by thee have got them strength, O Indra, 17 Upon the great Trikadruka days, Hero, rejoicing thee, O Indra, drink the Soma. a | Come with Bay Steeds to drink of our libation, shaking the drops from out thy beard, contented, 18 Hero, assume the might wherewith thou clavest Vritra piecomeal, the Danava Aurnavabha. . Thou hast disclosed the light to light the Arya: on thy left hand, O Indra, sank the Dasyu. = 19 May we gain wealth, subduing with thy succour and with the Arya, all our foes, the Dasyus. Our gain was that to Trita of our party thou gavest up Tvashtar’s son Visvaripa. 20 He cast down Arbuda what time his vigour was strengthened by libations poured by Trita. Indra sent forth his whirling wheel like Stirya, and aided by the Angirases reut Vala.
21 Now let that wealthy Cow of thine, O Indra, yield in return a-
boon to him who lands thee. Give to thy praisers; let not fortune fail us. Loud may wo speak, with brave men, in the assembly.
HYMN XII ' Indra,
Hz who, just born, chief God of lofty spirit by power and might became the Gods’ protector,
Before whose breath through greatness of his valour the two worlds trembled, He, O mon, is Indra,
17 Trikudruka duys ; the first three days of the Abhiplava festival.
18 durnavdbha: son of Urpavabha, a demon, Phe Dasyu: the barbarian, the original inhabitant of the land, According to Sayaua the de:non Vritra is meant,
19 It is difficult to make anything intelligible of this stanza. rita is said by Bayana to be a Muhurshi or great Lishi, and Visvaripa is said to be a three-headed monster slain by Indra, See Sacred Books of the East, XII. 164.
20 Arbuda: a demon of the atmosphere. See I. 51 6, Sent forth his whirling wheel; Indra is said to have used a wheel of the Sun's chariot as a missile. Vala; the brother of Vritra or Vritra himself. See I. 11. 5,
21 That wealthy Cow of thine: meaning, probably, Ushas or Daavn, who brings good gifts to man. Or si ddkshind mayhdni may be translated ‘ that liberal meed’ of thine, that is the rich reward which Indra bestows upon his worshippers, regarded as the counterpart of the dakshind or honorarium given by the institutors of sacrifices to the priests who perform the ceremonies,
_ HYMN 12) THE RIGVEDA, 273
2 He who fixed fast and firm the earth that staggered, and set at rest the agitated mountains, Who measured out the air’s wide middle region and gave the * heaven support, He, men, is Indra.
3 Who slew the Dragon, freed the Seven Rivers, and drove the kine forth from the cave of Vala, Begat the fire between two stones, the spoiler in warriors’ battle, He, O men, is Indra.
4 By whom this universe was made to tremble, who chased away the humbled brood of demons, Who, like a gambler gathering his winnings, seized the foe’s riches, He, O men, is Md¥a.———- pee 5 Of whom, the Terrible, they ask, Where is He? or verily they say of him, He is not. He sweeps away, like birds, the foe’s possessions. Have faith in him, for He, O men, is Indra. 6 Stirrer to action of the poor and lowly, of priest, of suppliant who sings his praises ; Who, fair-faced, favours him who presses Soma with stones ‘made ready, He, O men, is Indra.
7 He under whose supreme control are horses, all chariots, andy-" the villages, and cattle ; noes He Who gave being to the Sun and Morning, who leads the waters, He, O men, is Indra.
8 To whom two armies cry in close encounter, both enemies, the stronger and the weaker ; Whom two invoke upon one chariot mounted, each for himself, He, O ye men, is Indra. 9 Without whose help our people never conquer; whom, battling, they invoke to give them succour ; He of whom all this world is but the copy, who shakes things moveless, He, O men, is Indra.
10 He who hath smitten, ere they knew their danger, with his hurled weapon many gricvous sinners ; Who pardons not his boldness who provokes him, who slays the Dasyu, He, O men, is Indra.
3 Begat the fire between two stones: generated lightning between heaven and earth.
5 Like birds ; as birds are captured by the fowler. According to others ‘like stakes of gamblers,’ the meaning of evijieh being uncertain. See [. 92. 10, note.
7 Who leads the waters; brings the periodical rains. 8 Whom two wvoke;: the warrior aud the charioteer,
274 THRE HYMNS OF [BOOK JT.
11 He who discovered in the fortieth autimn Sambara as he dwelt among the mountains ; Who slew the Dragon putting forth his vigour, the demon lying there, He, men, is Indra. 12 Who with seven guiding reins, the Bull, the Mighty, set free the Seven great Floods to flow at pleasure ; Who, thunder-armed, rent Rauhina in pieces when sealing heaven, He, O ye men, is Indra. 13 Even the Heaven and Earth bow down before him, before his very breath the mountains tremble. Known as the Soma-drinker, armed with thunder, who wields the bolt, He, QO ye men, is. Indra. 14 Who aids with favour him who pours the Soma and him who brews it, sacriticer, singer. Whom prayer exalts, and pouring forth of Soma, and this our gift, He, Q ye men, is Indra. 15 Thou verily art fierce and true who sendest strength to the man who brews and pours libation. So may we evermore, thy friends, O Indra, speak loudly to the
synod with our heroes. ae Pah ail
HYMN XIII. Indra. Tas Season was the parent, and when born therefrom it entered rapidly the floods wherein it grows. Thence was it full of sap, streaming with milky juice: the milk of the plant’s stalk is chief and meet for lauds. 2 They come trooping together bearing milk to him, and bring him sustenance who gives support to all. The way is common for the downward streams to flow. Thou who didst these things first art worthy of our lauds.
12 Seven guiding reins: or, according to Ludwig, seven bright rays, said to mean seven forms of Indra. Ruuhina: the name of a demon of drought,
‘15 With our heroes : with our brave sons around us.
1 The Season: the Rains, the most important of the seasons, So monsoon, a corruption of mausim, any season, means the Rains especially. Jé: the Soma-plant.
2 They come: probably the cows whose milk is to be used in sacrifice.
The way is common: referring to the Water used in the Soma ceremony. Sdyana explains the stanza differently, and Wilson paraphrases it thus: ‘The aggregated (streams) come, bearing everywhere the water, and conveying it as sustenance for the asylum of all rivers, (the ocean): the same path is assiemed to all the descending (currents) to follow ; and as he who has (assigned) them (their course), thou, (Indra), art especially to be praised.’
3 One priest announces what the ingstitutor gives: one, altering the forms, zealously plies his task. The third corrects the imperfections left by each. Thou who didst these things first art worthy of our lauds.
4 Dealing out food unto their people there they sit, like wealth to him who comes, more than the back can bear. Greedily with his teeth he eats the master’s food. Thou who didst these things first art worthy of our lauds.
9 Thou hast created earth to look upon the sky: thou, slaying Ahi, settest free the rivers’ paths. Thee, such, a God, the Gods have quickened with their lauds, even as a steed with waters: meet for praise art thou.
6 Thou givest increase, thou dealest to us our food: thou milkest from the moist the dry, the rich in sweets.
Thou by the worshipper layest thy precious store: thou art sole Lord of all. Meet for our praise art thou.
7 Thou who hast spread abroad the streams by stablished law, and in the field the plants that blossom and bear seed ; Thou who hast made the matchless lightnings of the sky,— vast, compassing vast realms, meet for our praise art thou. 8 Who broughtest Narmara with all his wealth, for sake of food, to slay him that the fiends might be destroyed, Broughtest the face unclouded of the strengthening one, performing much even now, worthy art thou of praise. 9 Thou boundest up the Dasa’s hundred friends and ten, when, at one’s heariug, thou holpest thy worshipper.
FR RE eT
38 According to Siyana. three priests are here indicated, the Hotar who announces the sacrifice, the Adhvaryu who apportions the several pieces of the victim, and the Brahman who corrects mistakes and remedies defects in the ritual,
The first four stanzas are full of difficulties and in places absolutely unintelligible. My version of stanza 8, which generally follows SAyana, will not bear critical examination, but at present I have nothing better to propose.
4 There they sit: according to Siyana, ‘the householders abide in their homes.’ Zo him who comes; toa guest. He eats the master’s food: probably, Agni consumes the oblations of the householder.
6 Thou milkest from the moist : producest the dry nutritious grain from the moist stalk.
8 This stanza is unintelligible. Marmara: said to be a fiend slain by Indra.
The strengthening one: according to Sayana, Urjayanti is the name of a female demon or Pisichi. Grassmann takes it to mean the Sun. Ludwig thinks it is the name of a stronghold used as a store-house of provisions.
9 The meaning of the first half-verse is uncertain, the text being evidently
corrupt, I adopt Ludwig’s emendation, d#sasya, in place of the unintelligible wh yasya.
276 THE HYMNS OF | [BOOK IT,
Thou for Dabhiti boundest Dasyus not with cords; thou wast a mighty help. Worthy of lauds art thou.
10 All banks of rivers yielded to his manly might; to him they gave, to him, the Strong, gave up their wealth. The six directions hast thou fixed, a fivefold view: thy victories reached afar. Worthy of lauds art thou.
11 Meet for high praise, O Hero, is thy power, that with thy _ single wisdom thou obtainest wealth, _’ The life-support of conquering Jatishthira, Indra, for all thy deeds, worthy of lauds art thou. 12 Thou for Turviti heldest still the flowing floods, the riverstream for Vayya easily to pass,
Didst raise the outcast from the depths, and gavest fame unto the halt and blind. Worthy of lauds art thou.
13 Prepare thyself to grant us that great bounty, O Vasu, for abundant is thy treasure.
Snatch up the wonderful, O Indra, daily. Loud may we speak, with heroes, in assembly.
HYMN XIV. Indra, MINisters, bring the Soma juice for Indra, pour forth the gladdening liquor with the beakers. To drink of this the Hero longeth ever; offer it to the Bull, for this he willeth.
2 Ye ministers, to him who with the lightning smote, like a tree, the rain-withholding Vritra— Bring it to him, him who is fain to taste it, a draught of this which Indra here deserveth.
S.
Dabhtti : a Rishi, named in I. 112. 28. Not with cords: in a prison without cords, the grave.
10 Add bunks of rivers: the dams that prevented the rivers of the clouds from flowing. The six directions: above, below, before, behind, right, left. he pfoefold view; inasmuch as we cannot see what is below the ground. Sayana explains the shad vishitrah as heaven, earth, day, night, water, and plants, and the paficha sandrtgah as the five races of men. «
11 Jdtdshthira : a certain man of that name, says Sayana; perhaps the institutor of the sacrifice.
12 Turviti and Vayya appear to have been enabled to ford a great river by the aid of Indra. See I. 6111. Turvtti was the son of Vayya. See I. 54. 6,
The outcast: or Parfvrij as a proper name. Sce I, 112. 8, where the rairacle is ascribed to the Asvins,
13 Snatch up the wonderful: that is, gain quickly wondrous wealth. This appears to be the literal meaning of the words which Wilson paraphrases, after SAyana : ‘ mayest thou be disposed to grant us exceeding abundance.’
1 Ministers ; Adhvaryus, or priests, whose duty was to make the preparations for sacrifice,
a
HYMN 14] | SHE RIGVEDA, 277
.8 Ye ministers, to him who smote Dribhitka, who drove the kine forth, and discovered Vala, Offer this draught, like Vata in the region: clothe him with Soma even as steeds with trappings.
4 Him who did Urana to death, Adhvaryus! thofigh crowing arms ninety-and-nine in number ; ; Who cast down headlong Arbuda and slew a aa ye that Indra to our offered Soma.
5 Ye ministers, to him who struck down Svasna, and dia to to death Vyansa and greedy Sushna, And Rudhikras and Namuchi and Pipru,—to him, to Indra, pour ye forth libation.
6 Ye ministers, to him who, as with thunder, demolished. Sambara’s hundred ancient castles ; Who cast down Varchin’s sons, a hundred thousand, —to him, to Indra, offer ye the Soma.
7 Ye ministers, to him who slew a hundred thousand, and cast them down upon earth’s bosom ; Who quelled the valiant men of Atithigvva, Kutsa, and Ayu,— bring to him the Soma.
8 Ministers, men, whatever thing ye long for obtain ye quickly bringing gifts to Indra. Bring to the Glorious One what hands have cleanséd; to Indra bring, ye pious ones, the Soma. $ Do ye, O ministers, obey his order: that, purified in wood, in wood uplift ye. Well pleased he longs for what your hands have tended: offer the gladdening Soma juice to Indra, 10 As the cow’s udder teems with milk, Adhvaryus, so fill with Soma Indra, liberal giver. I know him: Iam sure of this, the Holy knows thatI fain would give to him more largely.
3 Dribhika : one of the numerous demons slain by Indra.
Like Vita in the region : bringing rain, as the Wind- God does.
As steeds with trappings: the meaning of Zh is uncertain. Sdyana explains it, ‘as an old man (is covered) with garments.’
4 Urana: another demon, (Arbuda: a demon mentioned in I. 51. 6.
5 Svugna, Vyansa, and the rest, are demons, some of whom have been previously mentioned.
6 Sambara: a fiend mentioned several times in Book I. Varchin« a demon who reviled Indra, and was slain with all his sons and followers.
7 The valiant men: virdn ; heroes. SAyana supplies ‘assailants,’ as Atithigva, Kutsa, and Ayu appear in Book I. as favoured by Indra, Here their battle with Tarvayana (1, 53. 10) is referred to,
' 9 Jn wood; in the wooden receptacle,
%,
11 Him, ministers, the Lord of heavenly treasure and all terrestrial wealth that earth possesses, Him, Indra, fill with Soma as a garner is filled with barley full: be this your labour. 12 Prepare thyself to grant us that great booty, O Vasu, for abundant is thy treasure. Gather up wondrous wealth, O Indra, daily. Loud may we speak, with heroes, in assembly.
HYMN XY. Indra.
Now, verily, will I declare the exploits, mighty and true, of him the True and Mighty.
In the Trikadrukas he drank the Soma: then in its rapture Indra slew the Dragon.
2 High heaven in unsupported space he Stablished : he filled the two worlds and the air’s mid-region. Earth he upheld, and gave it wide expansion. These things did Indra in the Soma’s rapture.
3 From front, as ’twere a house, he ruled and measured ; pierced with his bolt the fountains of the rivers, And made them flow at ease by paths far-reaching. These things did Indra in the Soma’s rapture,
4 Compassing those who bore away Dabhiti, in kindled fire he burnt up all their weapons, And made him rich with kine and cars and horses. These things did Indra in the Soma’s rapture.
5 The mighty roaring flood he stayed from flowing, and carried those who swam not safely over. They having crossed the stream attained to riches. These things did Indra in the Soma’s rapture.
6 With mighty power he made the stream flow upward, crushed with his thunderbolt the car of Ushas, Rending her slow steeds with his rapid coursers. These things did Indra in the Soma’s rapture.
1 In The Trikadrukas : see II. 11. 17. In tts rapture: in the exhilaration
- 4 Dabhiti: see II. 18. 9. § Cf. I. 18. 12.
6 The car of Ushas: the destruction of the chariot of Ushas or Dawn by Indra j is described more fully in IV, 80, 8,
7 Knowing the place wherein the maids were hiding, the outcast showed himself and stood before them. The cripple stood erect, the blind beheld them. These things did Indra in the Soma’s rapture. 8 Praised by the Angirases he slaughtered Vala, andé burst apart the bulwarks of the mountain. He tore away their deftly-built defences. These things did Indra in the Soma’s raptiire” 9 Thou, with sleep whelming Chumuri and Dhuni, slewest the Dasyu, keptest safe Dabhiti. There the staff-bearer found the golden treasure. These things did Indra in the Soma’s rapture. 10 Now let that wealthy Cow of thine, O Indra, yield in return a boon to him who lauds thee. Give to thy praisers: let not fortune fail us. Loud may we speak, with brave men, in assembly.
HYMN XVI. Indra.
To him, your own, the best among the good, I bring ee y; like oblation in the kindled fire.
We invocate for help Indra untouched by eld, who maketh all decay, strengthened, for ever young.
2 Without whom naught exists, Indra the Lofty One; in whom alone all powers heroic are combined. The Soma is within him, in his frame vast strength, the thunder in his hand and wisdom in his head.
3 Not by both worlds is thine own power to be surpassed, nor may thy car be stayed by mountains or by seas. None cometh near, O Indra, to thy thunderbolt, when with swift steeds thou fliest over many a league.
4 For all men bring their will to him the Resolute, to him the Holy One, to him the Strong they cleave. Pay worship with oblation, strong and passing wise. Drink thou the Soma, Indra, through the mighty blaze.
7 Pardvrij, here rendered ‘the outcast,’ is taken by Séiyana as the name of a Rishi who was lame and blind. When some girls made sport of him he prayed to Indra and was made sound. 9 Chumuri and Dhuni: Asuras or demons. on staf-bearer : the door-keeper, or chamberlain, of Dabhiti. The golden treasure: of Shari and Dhuni.
1 Like oblation; praise that magnifics and strengthens Indra as oblations of clarified butter cast into the fire increase the flame.
gant
280 THE HYMNS OF [BOOK TI.
5 The vessel of the strong flows forth, the flood of meath, unto the Strong who feeds upon the strong, for drink. Strong are the two Adhvaryus, strong are both the stones. They press the Soma that is strong for him the Strong.
6 Strong is thy thunderbolt, yea, and thy car is strong; strong are thy Bay Steeds and thy weapons powerful. Thou, Indra, Bull, art Lord of the strong gladdening drink : with the strong Soma, Indra, satisfy thyself.
7 I, bold by prayer, come near thee in thy sacred rites, thee like a saving ship, thee shouting in the war. Verily he will hear and mark this word of ours: we will pour Indra forth as “twere a spring of wealth.
8 Turn thee unto us ere calamity come nigh, as acow full of pasture turns her to her calf. Lord of a Hundred Powers, may we once firmly cling to thy fair favours even as husbands to their wives.
9 Now let that wealthy Cow of thine, O Indra, yield in return a boon to him who lauds thee. Give to thy praisers: let not fortune fail us. Loud may we speak, with heroos, in assembly.
HYMN XVII. Indra.
Lixg the Angirases, sing this new song forth to him, for, as in ancient days, his mighty powers are shown,
When in the rapture of the Soma he unclosed with strength the solid firm-sliut stables of the kine.
2 Let him be even that God who, for the earliest draught measuring out his power, increased his majesty ; ' Hero who fortified his body in the wars, and through his greatness set the heaven upon his head.
3 Thou didst perform thy first great deed of hero might what time _ thou showedst power, through prayer, before this folk. Hurled down by thee the car-borne Lord of Tawny Steeds, the congrezated swift ones fled in sundry ways.
5 The vessel of the strong: the reservoir containing the strong Soma. In reference to the repetition of the word ‘strong’ in this and the following atanza see I. 177. 2, 8.
Both the stones ; for pressing out the Soma juice.
eetemieaeereNe
1 Praise Indra after the manner of the ancient Angirases with a new song, because his ancient deeds are continually renewed for our advantage. 2 Fortified his body: protected it with a coat of mail.
3 The congregated swift ones: according to Sayana, the Asuras or enemies gf the Gods. According to Roth the waters of the heaven,
ee aS
- We made himself by might Lord of all living things, and strong in vital power waxed great above them all. He, borne on high, o’erspread with light the heaven and earth, and, sewing up the turbid darkness, closed it in.
5 He with his might made firm the forward-bending hills, the downward rushing of the waters he ordained.
Fast he upheld the earth that nourisheth all life, and stayed the heaven from falling by his wondrous skill.
6 Fit for the grasping of his arms is what the Sire hath fabricated froma all kind of precious wealth, The thunderbolt, wherewith, loud-roaring, he smote down, and striking him to death laid Krivi on the earth.
As she who in her parents’ house is growing old, I pray to thee as Bhaga from the seat of all.
Grant knowledge, mete it out and bring it to us here: give us the share wherewith thou, makest people glad.
8 May we invoke thee as a liberal giver: thou givest us, O Indra, strength and labours. Help us with manifold assistance, Indra: Mighty One, Indra, make us yet more wealthy.
9 Now may that wealthy Cow of thine, O Indra, give in return a boon to him who lauds thee. : Give to thy praisers: let not fortune fail us. Loud may we speak, with heroes, in assembly.
HYMN XVIII. Indra.
Tu rich new car hath been equipped at morning ; four yokes it hath, three whips, seven reins to guide it: Ten-sided, friendly to mankind, light-winner, that must be urged
to speed with prayers and wishes.
Lan f
4 Borne on high: or perhaps ‘luminous,’ as Prof. Max Miiller renders it. 5 Forward-bending : ready to fall until Indra fixed them.
6 Arivi: originally ‘a leather bag’ and metaphorically ‘a cloud,’ said by Sdyana to be an Asura or demon.
7 As Bhaga: as the God who distributes wealth, and also presides over love
and marriage. From the seat of all: from the hall of sacrifice where seats of sacred grass are provided for all the Gods.
1 The vich new car is the morning sacrifice which travels to the Gods and obtains wealth for the worshipper. The four yokes are the four pair of stones for pressing out the Soma juice; the three whips are the three tones of prayer ; the seven veins are the seven metres. The meaning of dasdritreh, ‘ten sided,’ is not clear. Sdyaua explains artirdéh as ‘ preservers from enemies, i, ¢. sins,’ the planets. Grassmann thinks that wheels are meant,
282 THE HYMNS OF [BOOK IT.
2 This is prepared for him the first, the second, and the third time: he is man’s Priest and Herald. Others get offspring of another parent: he goeth, as a noble Bull, with others. 3 To India’s car the Bay Steeds have I harnessed, that new well-spoken words may bring him hither. Here let not other worshippers detain thee, for among us are many holy singers. ’ 4 Indra, come hitherward with two Bay Coursers, come thou with four, with six when invocated. Come thou with eight, with ten, to drink the Soma. Here is the juice, brave Warrior: do not scorn it. 5 O Indra, come thou hither having harnessed thy car with twenty, thirty, forty horses. Come thou with fifty well trained coursers, Indra, sixty or seventy, to drink the Soma. 6 Come to us hitherward, O Indra, carried by eighty, ninety, or
an hundred horses. This Soma juice among the Sunahotras hath been poured out,
in ‘love, to glad thee, Indra. 7 To this my prayer, O Indra, come thou hither: bind to thy car’s pole all thy two Bay Coursers. Thou art to be invoked in many places: Hero, rejoice thyself in. this libation. 8 Ne’er be my love from Indra disunited: still may his liberal
Milch-cow yield us treasure. So may we under his supreme protection, safe in his arms, succeed in each forth-going. 9 Now may that wealthy Cow of thine, O Indra, give in return a boon to him who lauds thee. Give to thy praisers: let not fortune fail us. Loud may we speak, with heroes, in assembly.
2 The first, the second, and the third time; the three daily sacrifices are referred to. He is man’s Priest : Agni must be meant.
The second hemistich is obscure, Wilson, after SdAyana, paraphrases : ‘Other (priests) engender the embryo of a different (rite), but this victorious (sacrifice), the showerer (of benefits) combines with other (ceremonies).’
4 With two Bay Coursers: this ia the usual number. The progressive multiplication in this and the following stanzas is perhaps intended to indicate the ever increasing rapidity with which the eager worshipper prays Indra te approach, The Scholiast says that by their supernatural power the two horses of Indra multiply themselves indefinitely.
6 The Sunahotrus: apparently a family so called; *----"-'-."- ‘ose who
sacrifice with happy result,’ According to Séyana,: i-../ +, o) certain
vessels into which the Soma juice was poured, . ,
HYMN 19. HE RIGVEDA. — 283
HYMN XIX. T8ene
Draveuts of this sweet juice have been drunk for rapture, of the wise Soma-presser’s offered dainty,
Wherein, grown mighty in the days aforetime, Indra,hath found delight, and men who worship.
2 Cheered by this meath Indra, whose hand wields thunder, rent piecemeal Ahi who barred up the waters, So that the quickening currents of the rivers flowed forth like birds unto their resting-places. 3 Indra, this Mighty One, the Dragon’s slayer, sent forth the flood of waters to the ocean. He gave the Sun his life, he found the cattle, and with the night the works of days completed.
4 To him who worshippeth hath Indra given many and matchless gifts. He slayeth Vritra. Straight was he to be sought with supplications by men who struggled to obtain the sunlight. 5 To him who poured him gifts he gave up Strya,—Indra, the God, the Mighty, to the mortal ; For Etasa with worship brought him riches that keep distress afar, as ‘twere his portion. 6 Once to the driver of his chariot, Kutsa, he gave up greedy
Sushna, plague of harvest ; And Indra, for the sake of Divodasa, demolished Sambara’s nine-
and-ninety castles.
&
1 Have been drunk: by Indra.
8 And with the night: perhaps, by giving the night for rest enabled men to perform the labours of the day. Or, as akéind may mean ‘by light,’ ‘ effected the manifestation of the days by light,’ as Wilson renders it after Sdyana,
5 See I. 61. 15. The legend says that a certain King who wished for a son worshipped Stirya who, to grant his prayer, was born himself as the King’s son. Afterwards when some dispute arose between’ this King’s son who was named Stirya and the Rishi Etasa, Indra sided with thelatter. In I. 61.15, a chariot race appears to be referred to, and I have translated the passage accordingly, following Sfyana in taking Sarya to be the name of a man. If, however, as is very possible, Stirya there is the Sun-God the meaning is that Indra, in order to favour his faithful worshipper Etasa, compelled Surya or the Sun to bring back his chariot and horses to the east; thatis the return of day on some particular occasion is attributed to Indra’s intervention on behalf of his favourite. This appears to be the meaning of this verse also. See also I. 121. 13.
As ‘twere his portion: as (a father gives) his portion (to a son), according to Sayana.
6 Kutse and Divoddsa, favourites of Indra, and Sushna and Sambara, demons of drought, have occurred frequently in Book I.
284 THE HYMNS OF [Book rr.
7 So have we brought our hymn to thee, O Indra, strenzthening thee and fain ourselves for glory. May we with best endeavours gain this friendship, and mayst thou bend the godless scorner’s weapons.
8 Thus the Gritsamadas for thee, O Hero, have wrought their hymn and task as seeking favour. May they who worship thee afresh, O Indra, gain food and strength, bliss, and a happy dwelling.
9 Now may that wealthy Cow of thine, O Indra, give in return a boon to him who lauds thee. Give to thy praisers: let not fortune fail us. Loud may we speak, with heroes, in assembly,
HYMN XX. Indra.
As one brings forth his car when fain for combat, so bring we power to thee—regard us, Indra——
Well skilled in song, thoughtful in spirit, seeking great bliss from one like thee amid the Heroes.
2 Indra, thou art our own with thy protection, a guardian near to men who love thee truly. | Active art thou, the liberal man’s defender, his who draws near to thee with right devotion.
3 May Indra, called with solemn invocations, the young, the Friend, be men’s auspicious keeper, One who will further with his aid the singer, the toiler, praisey, dresser of oblations.
4 With laud and song let me extol] that Indra in whom of old men prospered and were mighty. May he, implored, fulfil the prayer for plenty of him who worships, of the living mortal.
5 He, Indra whom the Angirases’ praise delighted, strengthened their prayer and made their goings prosper. Stealing away the mornings with the sunlight, he, lauded, crushed even Asna’s ancient powers,
1 For combat: or, perhaps, for the race. 3 The toiler ; the man who labours in the discharge of religious duties.
4 The living mortal: the present worshipper, as distinguished from the men of old.
5 Made their goings prosper: by recovering for them the stolen cows, frequently mentioned in Book I. (Asna, ‘the voracious,’ said to be the name of a demon, one of the many foes overthrown by Indra,
ce eee
mee vee Seen og”
6 He verily, the God, the glorious Indra, hath raised him up for man, best Wonder-Worser. He, self-reliant, mighty and triumphant, brought low the dear head of the wicked Dasa.
7 Indra the Vritra-slayer, Fort-destroyer, scattered thé Dasa hosts who dwelt in darkness. For min hath he created earth and waters, and ever helped the prayer of him who worships. 8 To him in might the Gods have ever yielded, to Indra in the tumult of the battle.
When in his arms they laid the bolt, he slaughtered the Dasyus and cast down their forts iron.
9 Now may that wealthy Cow of thine, O Indra, give in return a boon to him who lauds thee. Give to thy praisers: let not fortune fail us. Loud may we speak, with heroes, in assembly,
HYMN XXI. Indra,
To him the Lord of all, the Lord of wealth, of light; him who is Lord for ever, Lord of men and tilth,
Him who is Lord of horses, Lord. of kine, of floods, to Indra, to the Holy bring sweet Soma juice.
2 To him the potent One, who conquers and breaks down, the
Victor never vanquished who disposes all,
The mighty-voiced, the rider, unassailable, to Indra everconquering speak your reverent prayer.
3 Still Victor, loved by mortals, ruler over men, o’erthrower,
warrior, he hath waxen as he would; ;
Host-gatherer, triumphant, ho.oured mid the folk. Indra’s heroic deeds will I tell forth to all.
6 Ddsa; said by Sayana to be an Asura, or demon of thatname, The word is frequently applied to the foes of the Aryas, to the maliguant demons of the air as well as to the barbarous and hostile inhabitants of the land, and it is not always clear whether human or superhuman enemies are intended.
The deuy head; the Dasa’s own head ; dear = {op in Homer.
. t Phe Ddsu hosts who dwelt in durkness: the words thus rendered are variously explained. It is uncertain whether the aborigines of the country are meant, or the demons of air who dwell in the dark clouds.
8 The Dusyus: the Asuras or demons, aceording to Séyana,
vetoed sree
1 The Lord ; literally, conqueror of all, of wealth, etc.
2 Mighty- voiced : Sdyana gives two explanations, ‘having a full ieone ” or ‘praised by many.’ ider: borne through the sky.
286 THE HYMNS OF [BOOK Lf,
4 The-strong who never yields, who slew the furious fiend, the decp, the vast, of wisdom unattainable ; Who speeds the good, the breaker-down, the firm, the vast,— Indra whose rites bring joy hath made the light of Dawn. 5 By sacrifice the yearning sages sending forth their songs found furtherance from him who speeds the flood. In Indra seeking help with worship and with hymn, they drew him to themselves and won them kine and wealth.
6 Indra, bestow on us the best of treasures, the spirit of ability aud fortune ; Increase of riches, safety of our bodies, charm of sweet speech, and days of pleasant weather.
HYMN XXII. Indra. At the Trikadrukas the Great and Strong hath drunk drink blent with meal. With Vishnu hath he quaffed the poured out Soma juice, all that he would. That hath so heightened him the Great, the Wide, to do his mighty work. So may the God attain the God, true Indu Indra who is true.
2 So he resplendent in the battle overcame Krivi by might. He with his inajesty hath filled the earth and heaven, and waxen gtroneg.
One share of the libation hath he swallowed down: one share he left. So may the God attend the God, true Indu Tundra who is true.
3 Brought forth together with wisdom and mighty power thou grewest great; with hero deeds subduing the malevolent, most swift in act;
Giving prosperity, and lovely wealth to him who praiseth thee. So may the God attend the God, true Indu Indra who is true.
4 This, Indra, was thy hero deed, Dancer, thy first and ancient work, worthy to be told forth in heaven, What time thou sentest down life with a God’s own power, freeing the floods. All that is godless may he conquer with his might, and, Lord of ‘Hundred Powers, find fur us strength and food.
‘memento, 4 The furious fend: Vritra. 6 Ability: to perform sacred ceremonies, according to Sdyana.
L The Trikadrukhas : the first three days of the Abhiplava ceremony.
Indu : a drop, especially of Soma juice ; another name of the deified Soma, 2 Krivt: ademon. See IT. 17: 6.
- Dancer; active in battle, dancer of the war-dance.
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HYMN XXIIUI. Brahmanaspati.
We call thee, Lord and Leader of the heavenly hosts, the wise among the wise, the famousest of all,
The King supreme of prayers, O Brahmanaspati’: hear us with help ; sit down in place of sacritice.
- Brihaspati, God immortal! verily the Gods have gained from
thee, the wise, a share in holy rites.
As with great light the Sun brings forth the rays of morn, s0 thou alone art Father of all sacred prayer.
3 When thou hast chased away revilers and the gloom, thou mountest the refulgent car of sacrifice ; The awful car, Brihaspati, that quells the foe, slays demons, cleaves the stall of kine, and finds the light.
4 Thou leadest with good guidance and preservest men; distress o’ertakes not him who offers gifts to thee. Him who hates prayer thou punishest, Brihaspati, quelling his wrath: herein is thy great mightiness.
5 No sorrow, no distress from any side, no foes, no creatures double-tongued have overcome the man,— Thou drivest all seductive fiends away from him whom, careful guard, thou keepest, Brahmanaspati.
6 Thou art our keeper, wise, preparer of our paths: we, for thy service, sing to thee with hymns of praise. Brihaspati, whoever lays a snare for us, him may his evil fate, precipitate, destroy. 7 Him, too, who threatens us without offence of ours, the evilminded, arrogant, rapacious man,— Him turn thou from our path away, Brihaspati: give us fair access to this banquet of the Gods.
8 Thee as protector of our bodies we invoke, thee, saviour, as the comforter who loveth us. Strike, O Brihaspati, the Gods’ revilers down, and let not the unrighteous come to highest bliss.
1 Brahkmanaspati: alternating with Brihaspati, the Deity in whom the action of the worshipper upon the Gods is personified. See I. 14. 3. A comparative. ly recent God, as the representative of the hierarchy, he is gradually encroaching on the jurisdiction of Indra the Warrior God of the Kshatriyas, claiming his achievements as his own’and assuming his attributes. See Weber, Uber den Vajapeya, Sitzungsberichte der K. P. Academie der Wissenschaften, 1899, RAIA, p. 15,
3 Revilers: blaspheming demons of darkness. Cleaves the stall of kine: opens the prison where the cows or rays of light have been shut up.
7 This bunquet of the Gods: sacrifice in’ general, and especially the sacrifice which is performing.
288 THE NYMNS OF — [BOOK Tr.
9 Through thee, kind prosperer, O Brahmanaspati, may we obtain the wealth of men which all desire: And all our enemies, who near or far away prevail against us, erush, and leave them destitute. 10 With thee as our own rich and liberal ally may we, Brihaspati, gain highest power of life. Let not the guileful wicked man be lord of us: still may we prosper, singing goodly hymns of praise. 11 Strong, never yielding, hastening to the battle-cry, consumer of the foe, victorious in the strife, Thou art sin’s true avenger, Brahmanaspati, who tamest e’en the tierce, the wildly passionate. i2 Whoso with mind ungodly seeks to do us harm, who, deeming him a man of might mid lords, would slay,— Let not his deadly blow reach us,.Brihaspati; may we humiliate the strong ill-doer’s wrath. 13 The mover mid the spoil, the winner of all wealth, to be invoked in fight, and reverently adored, Brihaspati hath overthrown like cars of war all wicked enemies who fain would injure us. 14 Burn up the demons with thy fiercest-flaming brand, those who have scorned thee in thy manifested might. Show forth that power that shall deserve the hymn of praise: destroy the evil-speakers, O Brihaspati. 15 Brihaspati, that which the foe deserves not, which shines among the folk effectual, splendid, That, Son of Law! which is with might refulgent—that trea- " gure wonderful bestow thou on us. 16 Give us not up to those who, foes in ambuscade, are gréedy for the wealth of him who sits at ease, Who cherish in their heart abandonment of Gods. Brihaspati, no further rest shall they obtain. 17 For Tvashtar, he who knows each sacred song, brought thee to life, preéminent o’er all the things that be. Guilt-scourger, guilt-avenger is Brihaspati, who slays the spoiler and upholds the mighty Law.
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15 Sonof Luw;: who hast thy being in accordance with vita, truth or eternal Law and Order,
- 16 This stanza is difficult, and the translation is conjectural, Wilson ‘ observes that Sdyana’s explanation is not very intelligible.
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18 The mountain, for thy glory, cleft itself apart when, Angiras’! thou openedst the stall of kine. : Thou, O Brihaspati, with Indra for ally didst hurl down waterfloods which gloom had compassed round.
19 O Brahmanaspati, be thou controller of this our-hymn and prosper thou our children. All that the Gods regard with love is blessed. Loud may we speak, with heroes, in assembly.
HYMN XXIV. Byahmanaspati.
Br pleased with this our offering, thou who art the Lord; we will adore thee with this new and mighty song.
As this thy friend, our liberal patron, praises thee, do thou, Brihaspati, fulfil our hearts’ desire.
2 He who with might bowed down the things that should be
bowed, and in his fury rent the holds of Sambara ;
Who overthrew what shook not, Brahmanaspati,—he made his way within the mountain stored with wealth.
3 That was a great deed for the Godliest of the Gods: strong thing's were loosened and the firmly fixed gave way.
He drave the kine forth and cleft Vala through by prayer,
dispelled the darkness and displayed the light of heaven.
4 The well with mouth of stone that poured a flood of meath, which Brahmanaspati hath opened with his might— All they who see the light have drunk their fill thereat: together they have made the watery fount flow forth.
5 Ancient will be those creatures, whatsoe’er they be; with moons, with autumns, doors unclose themselves to you. Effortless they pass on to perfect this and that, appointed works which Brahmanaspati ordained.
18 Angiras : Brihaspati is here called by the name of the ancient patriarch as Agniisin I, 1.6 According tothe Bhayavatu Purdnw Brihaspati is the son of Angiras.
Thou ..,..didst hurl down: the deed usually ascribed to Indra is here attvibuted to Brihaspati as the Lord of effectual prayer. See I. 14. 3, and 62 3.
1 Thy friend, our liberal patron ; ‘the institutor of the sacrifice, the faithful worshipper of the God and the rewarder of the priests.
2 The holds of Sumbara : great black clouds before they pour their rain,
The mountain stored with wealth: the cloud full of precious rain.
5 This stanza is difficult. Ludwig takes t# dbhiévund, ‘those creatures,’ whose nature is imperfectly known, to be the sun and moon, the parents of
months and years, which without any effort on their part bring tu pass whatever Brahmanaspati decrees. 7
- THE HYMNS OF _ [BOOK I.
6 They who with much endeavour searching round obtained the ron Panis’ noblest: treasure h* Jdey in the cave,— Those sig, Taving marke! ihe falsehoods, turned them back whence they had come, and sought again to enter in. v The pioys ones when they had seen the falsehoods turned them back, the sages stood again upon the lofty ways. Cast down with both their arms upon the rock they left the kindled fire, and said, No enemy is he. 8 With his swift bow, strung truly, Brahmanaspati reaches the mark whate’er it be that he desires. ; Excellent are the arrows wherewithal he shoots, keen-eyed to look on men and springing from his ear. » He brings together and he parts, the great High Priest; extolled is he, in battle Brahmanaspati. When, gracious, for the hymu he brings forth food and wealth, the glowing Sun untroubled sends forth fervent heat. 10 First and preéminent, excelling all besides are the kind gifts of liberal Brihaspati. These are the boons of him the Strong who should be loved, whereby both classes and the people have delight. 11 Thou who in every way supreme in earthly power, rejoicing, by thy mighty strength hast waxen great,— He is the God spread forth in breadth against the Gods : he e, Brahmanaspati, encompasseth this All. 12 From you, twain Maghavans, all truth proceedeth: even the waters break not your commandment. Come to us, Brahmanaspati and Indra, to our oblation like yoked steeds to fodder.
‘6 The Panis are the robber-fiends who carry off and hide the cows or rays of light. Those sages: the Angirases, to whom the stolen cows are said to have belonged. Having marked the falsehoods: having seen through the guiles of the fiends who sought to mislead them.
‘7 Vhey left the kindled fire ) the cows, or waters and the light which follows their effusion, were set free by fire-oblations of which the Angirases are regarded as the earliest institutors. No enemy: that is, man’s greatest friend, The stanza is obscure, and Siyana’s explanation is unsatisfactory.
8 Springing from his ear: the bow-string being drawn to the right ear. The word may, perhaps, mean also, ‘finding their home i in, 2. @ reaching the ears’ of men, and might be translated ‘levelled to the ear.’
9 He brings together and he purts ; brings friends together in worship, and
disperses enemies in battle. 10 Both classes: according to Siyana, the institutors of the sacrifice and the priests, or Gods and men. ‘11 In breadth against the Gods: in his mightiness the representative of all
the Gods. 12 Even the waters: all nature, even the strong and rapid water-floods;
FEYMN 26.) THE RIGVEDA., 291
13 The sacrificial flames most swiftly hear the call: the priest of the assembly gaineth wealth for hymns. ne: Hating the stern, remitting at his will the debt, strong in the shock of fight is Brahmanaspati. 14 The wrath of Brahmanaspati according to his wil had full effect when he would do a mighty deed. The kine he drave forth and distributed to heaven, even as a copious flood with strength flows sundry ways. 15 O Brahmanaspati, may we be evermore masters of wealth wellguided, full of vita) strength. Heroes on heroes send abundantly to us, when.thou omnipoten . through prayer seekest my call. 16 O Brahmanaspati, be thou controller of this our hymn, and prosper thou our children. All that the Gods regard with love is blessed. Loud may we speak, with heroes, in assembly.
HYMN XXyV. Brahmanaspati.
Hz lighting up the flame shall conquer enemies: strong shall he be who offers prayer and brings his gift.
He with his seed spreads forth beyond another’s seed, whomever Brahmanaspati takes for his friend.
2 With heroes he shall overcome his hero foes, and spread his wealth by kine: wise by himself is he. His children and his children’s children grow in strength, whomever Brahmanaspati takes for his friend. 3 He, mighty like a raving river’s billowy flood, as a bull conquers oxen, overcomes with strength. Like Agni’s blazing rush he may not be restrained, whomever Brahmanaspati takes for his friend. 4 For him the floods of heaven flow never failing down: first with the heroes he goes forth to war for kine. He slays in unabated vigour with great might, whomever Brahmanaspati takes for his friend. . . § All roaring rivers pour their waters down for him, and many a flawless shelter hath been granted him. Blest with the happiness of Gods he prospers well, whomever Brahmanaspati takes for his friend.
HYMN XXVI. Brahmanaspati.
Tax righteous singer shall o’ercome his enemies, and he who serves the Gods subdue the godless man.
’f- The zealous man shall vanquish the invincible, the worshipper share the food of him who worships not,
2 Worship, thou hero; chase the arrogant afar: put on auspicious courage for the fight with foes. Prepire oblation so that thou mayst have success: we crave the favouring help of Brahmanaspati. 8 He withe his folk, his house, his family, his sons, gains booty for himself, anc, with the heroes, wealth, Who with oblation aud a true believmg heart serves Brahmauuspati the Father of the Gods. 4 Whoso hath honoured him with offerings rich in oil, him Brahmanaspati leads forward on his way, Saves him from sorrow, frees him from his enemy, and is his wouderful deliverer from woe.
HYMN XXVIII. Adityas, Tunis hymns that drop down fatness, with the ladle I ever offer to the Kings Adityas. May Mitra, Aryaman, and Bhaga hear us, the mighty Varuna, Daksha, and Anga.
2 With one accord may Aryaman and Mitra and Varuna this . day accept this praise-song— Adityas brizht and pure as streams of water, free from all guile and falsehood, blameless, perfect.
3 These Gods, Adityas, vast, profound, and faithful, with many eyes, fain to deceive the wicked, Looking within behold the good and evil: near to the Kings is even the thing most distant. 4 Upholding that which moves and that which moves not, Adityas, Gods, protectors of all being,
Provident, guarding well the world of spirits, true to eternal v Law, the debt-exactors.
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2 Worship, thou hero: the Rishi addresses the exhortation to himself,
8 The Father of the Gods ; Sayana explains pitaram, father, by pdlayctdraim, protector,
1 With the ladle: that is, with my tongue that utters praises as the sacrificial ladle pours out the ablations of clarified butter.
Adityus : pee I. 14, 3. :
Bhaga: the name of this ancient God still} survives in the Slavonic languages asa general name for God. He is frequently invoked together with Paishan and the Adityas, See I. 14. 3,
Daksha : active energy, spiritual power personified, and called an Aditya or son of Aditi. Sayana takes the word as an epithet of Ansa, powerful,
Ange; another of the Adityas, the Distributer, Sec IL. 1. 4,
3 Looking within: into the hearts of men, .
4 The debt-exuctors ; the punishers of sin,
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HYMN 973 HE RIGVEDA, 298
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May J, A dityas, share in this your favou# which, Aryaman, brings profit e’en in danger.
Under your guidance, Varuna and Mitra, round troubles may I pass, like rugged places.
Smooth is your path, O Aryaman and Mitra ; excellent is it, Varuna, and thornless.
Thereon, Adityas, send us down your blessing: grent us a shelter hard to be demolished.
Mother of Kings, may Aditi transport us, by fair paths Aryaman, beyond all hatred.
May we uninjured, girt by many heroes, win Varnna’s and Mitra’s high protection.
With their support they stay three earths, three heavens ; ; three are their functions in the Gods’ assembly.
Mighty through Law, Adityas, is yous greatness ; fair is it, Aryaman, Varuna, and Mitra.
Golden and splendid, pure like streams of water, they hold aloft the three bright heavenly regions.
Ne’er do they slumber, never close their eyelids,.faithful, farruling for the righteous mortal.
Thou over all, O Varuna, art Sovran, be they Gods, Asura ! or be they mortals.
Grant unto us to see a hundred antumns: ours be the blest long lives of our forefathers.
Neither the right nor left do I distinguish, neither the east nor yet the west, Adityas.
Simple and guided by your wisdom, Vasus! may T attain the light that brings no danger.
He who bears gifts unto the Kings, true Leaders, he whom their everlasting blessings prosper,
Moves with his chariot first in rank and wealthy, munificent and lauded in assemblies.
Pure, faithful, very strong, with heroes round him, he dwells beside the waters rich with pasture.
None slays, from near at hand or from a distance, him who is under the Adityas’ guidance.
ARG PY Ram |
Mother of Kings: Aditi, the Infinite, mother of the Adityas.
8 Three are their functions: perhaps the absorption, retention, and effusion of rain.
10 Asura: a divine and immortal being; apparently a higher title than derdh, Gods or Bright Onea.
11 I know nothing of myself and cannot attain to the light of day, or the light of true knowledge, without your assistance,
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14 Aditi, Mitra, Varuna, forgive us however we have erred and . ginned against you. May I obtain the broad light free from peril: O Indra, let _ not during darkness seize us. 15 For him'the Twain united pour their fulness, the rain from heaven: he thrives most highly favoured. Hé goes to war mastering both the mansions: to him both portions of the world are gracious. 16 Your guiles, ye Holy Ones, to quell oppressors, your snares _ ‘spread out against the foe, Adityas, May I car-borne pass like a skilful horseman: uninjured may we dwell in spacious shelter. 17 May I not live, O Varuna, to witness my wealthy, liberal, dear friend’s destitution. King, may I never lack well-ordered riches. Loud may we speak, with heroes, in assembly.
HYMN XXVIIL Varuna.
Tuts laud of the self-radiant wise Aditya shall be supreme o’er all that is in greatness. I beg renown of Varuna the Mighty, the God exceeding kind _ to him who worships. 2 Having extolled thee, Varuna, with thoughtful care may we have high fortune in thy service, Singing thy praises like the fires at coming, day after day, of mornings rich in cattle. 3 May we be in thy keeping, O thou Leader, wide-ruling Varuna, Lord of. many heroes. .
O Sons of Aditi, for ever faithful, pardon us, Gods, admit us
_ to your friendship. 4 He made them flow, the Aditya, the Sustainer: the rivers run by. Varun2’s commandment.
14 During darkness ; death, night, darkness are to be dreaded: daylight is comparatively free from danger.
15 Lhe Dwain-united : heaven and earth which together make up the world.
Both the mansions: that is, he retains possession of his own dwelling and gains possession of that of his enemy.
Both portions of the world ; heaven and earth.
17 May I never see my wealthy patron, the institutor of the ceremony reduced to poverty.
1 This laud: the poet magnifies the importance of the worship which he offers to the Aditya Varuna, the great King over all, the God of natural, peaceful, moral order as contrasted with Indra the God of battles,
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HYMN 29.] THE RIGVEDA. 2.9%
These feel no weariness, nor cease from flowing: swift have they flown like birds in air around us. .
5 Loose me from sin as from a bond that binds me: may we swell, Varuna, thy spring of Order. Let not my thread, while [ weave song, be severed, nor my work’s sum, before the time, be shattered.
6 Far from me, Varuna, remove all danger : accept me graciously, thou Holy Sovran. Cast off, like cords that hold a calf, my troubles: J am not even mine eyclid’s lord without thee.
7 Strike us not, Varuna, with those dread weapons which, Asura, at thy bidding wound the sinner. Let us not pass away from light to exile. Scatter, that we may live, the men who hate us.
8 O mighty Varuna, now and hereafter, even as of cld, will we speak forth our worship. For im thyself, invincible God, thy statutes ne’er to be moved are fixed as on a mountain.
9 Move far from me what sins I have committed : let me not suffer, King, for guilt of others.
Full many a morn remains to dawn upon us: in these, O
Varuna, while we live direct us. -*
10 O King, whoever, be he friend or kinsman, hath threatened me affrighted in my slumber— If any wolf. or robber fain would harm us, therefrom, O Varuna, give thou us protection. 11 May I not live, O Varuna, to witness my wealthy, liberal, dear friend’s destitution. King, may I never lack well-ordered riches. Loud may we speak, with heroes, in assembly.
HYMN XXIX. Visvedevas.
Uruouperrs of the Law, ye strong Adityas, remove my sin like her who bears in secret.
You, Varuna, Mitra and all Gods who listen, I call to help me, I who know your goodness.
2 Ye, Gods, are providence and ye are power: remove ye utterly all those who hate us.
Sea ET Te Le TT 5 Swell......, thy spring of Order: observe and strengthen thy statutes and ordinances from which life and all blessings flow. ;
1 Like her who bears in secret: as an unwedded mother abandons her secretly bora child in some distant place. - ‘
‘296 THE HYMNS OF [BOOK II.
As givers of good things deal with us kindly: this day be gracious to us and hereafter. 3 What service may we do you with our future, what service, Vasus, with our anc:ent friendship ? O Aditig and Varuna and Mitra, Indra and Maruts, make us well and happy. 4 Ye, 0 ye Gods, are verily our kinsmen; as such be kind to me who now implore you. Let not your car come slowly to our - worship: of kinsmen such ag you ne’er let us weary. 5 I singly have sinned many a sin against you, and ye chastised me as a sire the gambler. Far be your nets, far, Gods, be mine offences: seize me not like a bird upon her offspring. | 6 Turn yourselves hitherward this day, ye Holy, that fearing in my heart I may approach you. Protect us, God; let not the wolf destroy us. Save us, ye Holy, from the pit and falling.
7 May I not live, O Varuna, to witness my wealthy, liberal, dear friend’s destitution. King, may I never lack well-ordered riches. Loud may we speak, with heroes, in assembly. HYMN XXX. Indra and Others. Tre streams unceasing flow to Indra, slayer of Ahi, Savitar, God, Law's fulfiller, Day after day goes on the sheen of waters. What time hath past since they were first set flowing ? 2 His Mother—for she knew—spake and proclaimed him who was about to cast his bolt at Vritra. Cutting their paths according to his pleasure day after day flow to their goal the rivers. 3 Aloft he stood above the airy region, and against Vritra shot his deadly missile. Enveloped in a cloud he rushed upon him. Indra subdued the foe with sharpened weapons.
5 Asa sive the gambler: as a father punishes his son for gambling. Your nets; the nooses or snares which ye spread for the wicked.
1 Savitar ; the Sun, as identical with Indra. The Scholiast explains the word here as the instigator or impeller of all.
What time huth passed ?: meaning that the waters are eternal.
2 The first hemistich is obscure. I follow Ludwig's conjectural interpretation (Der Rigveda, V. 63), who reads wtdusit for vidishe, and refers to the legend related in IV. 18. Ais Mother: Aditi, the mother of Indra.
‘3 Aloft he stood; Indra, See I, 32. Enveloped i in a cloud : referring to Vritra,
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As with a bolt, Brihaspati, fierccly flaming, pierce thou Vrikadvaras’, the Asura’s, heroes. ;
Even as in time of old with might thou slewest, so slay even now our enemy, O Indra.
Cast down from heaven on high thy bolt of thufider wherewith in joy thou smitest dead the foeinan.
For gain of children make us thine, 0 Indra, of many childreu’s children and of cattle.
Whomso ye love, his power ye aid and strengthen ; ye Twain are the rich worshipper’s advancers.
Graciously favour us, InJlra and Soma; give us firm standing in this time of danger. .
Let it not vex me, tire me, make me slothful, and never let us say, Press not the Soma ;
For him who cares for me, gives gifts, supports me, who comes with kine to me who pour lihations.
Sarasvati, protect us: with the Maruts allied thou boldly conquerest our foemen,
While Indra does to death the daring chieftain of Sandikas exulting in his prowess.
Him who waylays, yea, him who would destroy us,— aim at him, picree him with thy sharpened weapon.
Brihaspati, with arms thou slayest foemen: O King, give uf the spoiler to destruction.
Perform, O Hero, with our valiant heroes the deeds heroic which thou hast to finish.
Long have they been inflated with presumption: slay them, and bring us hither their possessions.
I craving joy address with hymn and homage your heavenly host, the company of Maruts,
That we may gain wealth with full store of heroes, each day ‘more famous, and with troops of children.
HYMN XXXII. Visvedevaa.
Hewp, Varuna and Mitra, O ye Twain allied with Vasus, Rudras, and Adityas, help our car,
That, as the wild birds of the forest from their home, our horses may fly forth, glad, eager for renown.
PRD RTE itor ry eRe IN DS evel eS SS pg INR erro ee RETOUR SESE eee sureee er 4 Vrikadvarus : supposed by Ludwig to be the King of the Sandikas, the hymn being a prayer for victory in an approaching battle with him. The Asura would then mean King. 7 Comes with kine: referring to Indra who rewards his worshippers with
gifts of cattle.
1 Help our car: in the chariot-race, According to Prof. Windisch, ‘car’ is a figurative expression for ‘hymn of praise.’ See that scholar’s exhaustive discuasion of this hymn in Festgruss an Rudolf von Roth, 1893, pp. 1809144,
Foal
298 THE HYMNS OF (BOOK II.
2 Yea, now ye Gods of one accord speed on our car what time among the folk it seeks an act of might ; When, hasting through the region with the stamp of hoofs, our swift steeds trample on the ridges of the earth.
3 Or may our Indra here, the Friend of all mankind, coming from heaven, most wise, girt by the Marut host, Accompany, with aid untroubled by a foe, our car to mighty gain, to win the meed of strength.
4 Or may this Tvashtar, God who rules the world with power, one-minded with the Goddesses speed forth our car ; [l& and Bhaga the celestial, Earth and Heaven, Pishan, Purandhi, and the Asvins, ruling Lords. :
5 Or, seen alternate, those two blesséd Goddesses, Morning and Night who stir all living things to act: While with my newest song I praise you both, O Earth, that from what moves not ye may spread forth threefold food. .
6 Your blessing as a boon for suppliants we desire: the Dragon of the Deep, and Aja-~Kkapad, Trita, Ribhukshan, Savitar shall joy in us, and the Floods’ swift Child in our worship and our prayer. 7 These earnest prayers I pray to you, ye Holy: to pay you honour, living men have formed them, Men fain to win the prize and glory. May they win, as a carhorse might the goal, your notice.
. HYMN XXXII. Various Deities.
GraciousLy further, O ye Heaven and Earth, this speech striving to win reward, of me your worshipper.
First rank I give to you, Immortal, high extolled! I, fain to win me wealth, to you the mighty Pair.
2 Let not man’s guile annoy us, secret or by day: give not us up a prey to these calamities. Sever not thou our friendship: think thereon for us. This, with a heart that longs for bliss, we seek from thee.
4 Purandhi: meaning the bold, or the intelligent, may be either am epithet of Pfishan or the name of a separate deity.
5 I praise you both, O EBurth; 7. ¢. O Heaven and Earth ; the pair being always regarded as closely connected, the mention of one is sufficient.
From what moves not: from plants as distinguished from animals.
6 The Drayon of the Deep: Ahibudhnya, who dwells in the depth of air. See I, 186. 5. Aja-Ekepdd : ‘the unborn one-footed,’ the Sun. See VI. 50, 14, note. Triéa: a Vedic God, appearing in connexion with Indra. Zhe Floods’ suijt Child: Agni. For the other names see Index.
2 These culumities : some pressing troubles or imminent dangers not further specified. From thee: probably Indra. |
HYMN 33.J THE RIGVEDA. 299
3 Bring hither with benignant mind the willing Cow teeming with plenteous milk, full, inexhaustible. O thou invoked by many, day by day I urge thee with my word, a charger rapid in his tread. 4 With eulogy I call on Raka swift to hear: may she,*auspicious, hear us, and herself observe. With never-breaking needle may she sew her work, and give a hero son most wealthy, meet for praise. § All thy kind thoughts, O RAka, lovely in their form, wherewith thou grantest wealth to him who offers gifts— With these come thou tous this day benevolent, O Blessed One, bestowing food of thousand sorts. 6 O broad-tressed Sinivali, thou who art the Sister of the Gods, Accept the offered sacrifice, and, Goddess, grant us progeny. 7 With lovely fingers, lovely arms, prolific Mother of many sons—~ Present the sacred gifts to her, to Sintvali Queen of men. 8 Her, Sinivali, her, Gunga, her, Raka, her, Sarasvati, Indrant to mine aid I call, and Varunani for my weal. HYMN AXXITEI. Rudra.
Faruer of Maruts, let thy bliss approach us: exclude us not from looking on the sunlight. Gracious to our fleet courser be the Hero: may we transplant ~ us, Rudra, in our children. 2 With the most saving medicines which thou givest, Rudra, may I attain a hundred winters. Far from us banish enmity and hatred, and to all quarters maladies and trouble. 3 Chief of all born art thou in glory, Rudra,‘armed with the _thunder, mightiest of the mighty. Transport us over trouble to well-being: repel thou from us all assaults of mischief. 4 Let us not anger thee with worsihip, Rudra, ill praise, Strong God! or mingled invocation.
4 Rdkd: the Goddess presiding over the actual day of full moon, and apparently associated with child-birth. 6 Sintodlé: a similar lunar Goddess, who aids the birth of children. 8 Gungt: identified by Sayana with Kuhf, anuther lunar Goddess, or the day of conjunction when the moon rises invisible. Indrdnt and Varundnt are the consorts respectively of Indra and Varuna.
1 The Hero; Rudra. According to Ludwig: Let our brave son be mighty
with the charger. 4 With worship: with imperfect worship. Mingled imvocation : in which other Gods also, who have no claim to the particular oblation, are addressed. +
Do thou with strengthening balms incite our heroes: I hear thee famed as best of all physicians.
§ May I with praise-songs win that Rudra’s favour who is adored with gifts and invocations. Ne’er may the tawny God, fair-cheeked, and gracious, switthearing, yield us to this evil purpose. '6 The Strong, begirt by Marnts, hath refreshed me, with most invigorating food, imploring. As he who finds a shade in fervent sunlight may I, uninjured, win the bliss of Rudra.
7 Where is that gracious hand of thine, O Rudra, the hand that giveth health and bringeth comfort, Remover of the woe that Gods have seut us? O Strong One, look thou on me with compassion: 8 To him the strong, great, tawny, fair-complexioned, I ttter forth a mighty hymn of praises.
- We serve the brilliant God with adorations, we glorify the splendid name of Rudra
9 With firm limbs, wnultiform, the strong, the tawny adorns himself with bright gold decorations : The strength of Godhead ne’er departs from Rudra, him who ig Sovran of this world, the mighty.
10 Worthy, thou carriest thy bow and arrows, worthy, thy manyhued and honoured necklace. Worthy, thou cuttest here each fiend to pieces: a mightier than thou there is not, Rudra.
_ 11 Praise him the chariot-borne, the young, the famous, fierce,
slaying like a dread beast of the forest.
O Rudra, praised, be gracious to the singer: let thy hosts spare us and smite down another.
12 I bend to thee as thou approachest, Rudra, even as a boy before the sire who grects him. I praise thee Bounteous Giver, Lord of heroes: give medicines to us as thou art Jauded.
13 Of your pure medicines, O potent Maruts, those that are wholesomest and health-bestowing, Those which our father Manu hath selected, I crave from Rudra for our gain and welfare.
5 Yield us to this evil purpose: give us up to the malice of our enemy.
6 The Strong: or the Bull, Rudra, accompanied by his sons the Maruts.
8 Fai-complecioned : the white complexion of Siva, the later representative of Rudra, has, therefore, as Wilson observes, its origin in the Rigveda,
13 Those which our futher Manu hath selected ; Wilson observes that ‘ this . ail udes to the vegetable seeds which Manu, according to the Maidbidrata,
HYMN 34.) THE RIGVEDA. 301°
14 May Rudra’s missile turn aside and spare us, the great wrath of the impetuous One avoid us. Turn, Bounteous God, thy strong bow from our princes, and be thou gracious to our seed and offspring. : 15 O tawny Bull, thus showing forth thy nature, as neither tu be wroth, O God, nor slay us, Here, Rudra, listen to our invocation, Loud may we speak, with heroes, in assembly, HYMN XXATYV, Maruts, Tue Maruts of resistless might who love the rain, resplendent, terrible like wild beasts in their strength, Glowing like flames of fire, impetuous in career, blowing the wandering rain-cloud, have disclosed the kine, 2 They gleam with armlets as the heavens are decked with starg, like cloud-born lightnings shine the torrents of their rain, Since the strong Rudra, O Maruts with brilliant chests, sprang into life for you in Prisui’s radiant lap. 3 They drip like horses in the racings of swift steeds; with the stream’s rapid ears they hasten on their way. Maruts with helms of gold, ye who make all things shake, come with your spotted deer, onc-minded, to our food. 4 They have bestowed on Mitra all that live, to feed, they who for evermore cause their swift drops to flow : Whose steeds are spotted decr, whose riches neyer fail, like horses in full speed, bound to the pole in works. 5 With brightly-flaming kine whose udders swell with milk, . with ylittering lances on your unobstructed paths,
ere ee ve ae
eet
was directed to take with himinto the vesselin which he was preserved ut the time of the deluge.’
14 Our prinees ; our wealthy patrons, the institutors of our sacrifices.
1 Have disclosed the kine: ‘ give vent to its (collected) rain.’— Wilson.
2 Prigni's rudiant lip: Prisni the mother of the Maruts, probably ‘the speckled cloud,’ is, according to Sdyanua, the Earth who in the form of a brindled cow was impregnated by Rudra,
3 With the streum’s rapid ears: ‘The waves raised by the storm may he regarded as the ears with which the stream listens to the roaring of the tempest.’—Ludwig. Wilson, after Styana, paraphrases; ‘and they rush along
- with swift (horses) on the skirts of the sounding (cloud),’
4 The meaning of the first line is not clear. Wilson renders it: ‘The prompt-giving Maruts ever confer upon.the (offerer of sacrificial) food, as upon a friend, all these (world-supporting) waters,’
Bound to the pole in works: carrying on their appointed duties as horses draw the chariot to whose pole they are harnessed. ;
5 With bright/y-Ruming kine; clouds that emit flashes of lightning before they pour down their stores of fertilizing rain,
302 THE HYMNS OF [BOOK IL
O Maruts, of one mind, like swans who seek their nests, come to the rapturous enjoyment of the meath.
6 To these our prayers, O Maruts, come unanimous, come ye to our libations like the praise of men. * Make it swell like a mare,.in udder like a cow, and for the singer grace the song with plenteous strength. 7 Give us a steed, O Maruts, miguty in the car; prevailing prayer that brings remembrance day by day ; Food to your praisers, to your bard in deeds of might give winning wisdom, power uninjured, unsurpassed.
8 When the bright-chested Marnts, lavish of their gifts, bind at the time of bliss their horses to the cars, Then, as the milch-cow feeds her calf within the stalls, they pour forth food for all oblation-bringing men.
9 Save us, O Maruts, Vasus, from the injurer, the mortal foe who makes us looked upon as wolves. With chariot all aflame compass him round about: O Rudras, cast uway the foeman’s deadly bolt.
10 Well-known, ye Maruts, is that wondrous course of yours, when they milked Prisni’s udder, close akin to her. Or when to shame the bard who lauded, Rudra’s Sons, ye the infallible brought Trita to decay.
11 We call you, such, great Maruts, following wonted ways, to the oblation paid to Vishnu Speeder-on. With ladles lifted up, with prayer, we seek of them preéminent, golden-hued, the wealth which all extol.
6 Like the praise of men: which attends pious worshippers,
Muke it swell; make our sacred song effectual, metaphorically full of milk. Prof. M. Miller would read asz@m instead of dgedm: ‘ Fulfil (our prayer) like the udder of a barren cow,’
7 Brings remembrance: makes the Gods remember us.
10 Prigni here is the firmament, and her udder is the cloud from which the Maruts drew the rain. There is a very abrupt change from the second person to the third, from ‘ye’ to ‘ they,’
I can make nothing of the second hemistich. ‘Wilson paraphrses it: ‘ You (destroyed) the reviler of your worshipper, and (came), irresistible sons of Rudra, to Trita for the destruction of his enemies,’ Trita is said by Sayana to ( a ee Ludwig in his note on the passage takes Trita to be a name of
e Soma,
11 Vishnu Speeder-on; who runs his rapid course round heaven. — Sfiyana explains Vishnu to mean ‘the diffusive and desirable Soma.’ Perhaps, a8 Ludwig thinks, sacrifice in general is intended, of which Vishnu is the repreacntative, a
They, the Dasagvas, first of all brought sacrifice: they at the break of mornings shall inspirit us.
Dawn with her purple beams uncovereth the nights, with great light glowing like a billowy sea of milk.
The Rudras have rejoiced them in the gathered bands at seats of worship as in purple ornaments.
They with impetuous vigour sending down the rain have taken to themselves a bright and lovely hue.
Soliciting their high protection for our belp, with this our adoratiou we sing praise to them,
Whom, for assistance, like the five terrestrial priests, Trita hath brought to aid us hither on his car.
So may your favouring help be turned to us-ward, your kindness like a lowing cow approach us,
Wherewith ye bear your servant over trouble, and free your worshipper from scoff and scorning.
HYMN XXXyV. Son of Waters.
Hacer for spoil my flow of speech I utter: may the Floods’ Child accept my songs with favour.
Will not the rapid Son of Waters make them lovely, for he it is who shall enjoy them ?
To him let us address the song well-fashioned, forth from the heart. Shall be not understand it?
The friendly Son of Waters by the greatness of Godhead hath produced all things existing. |
Some floods unite themselves and others join them: the sounding rivers fill one common storehouse.
On every side the bright Floods have encompassed the bright resplendent Offspring of the Waters.
The never-sullen waters, youthful Maidens, carefully decking, ‘wait on him the youthful.
He with bright rays shines forth in splendid’ beauty, unfed with wood, in waters, oil-enveloped.
12 The Dasigvas : the Maruts are here said to have been the first performers of sacrifice, the true Dasagvas. The priests so called belonged originally to the race or school of Angiras.
14 The second hemistich is very obscure, SAyana’s explanation (see Wilson) is altogether unsatisfactory.
‘1 The Floods’ Child : or Son of the Waters, Apimnapat, a name of Agni as born in the form of lightning from the waters of the aerial ocean or firmament. Muke them lovely: grace them with acceptance.
304 PHE HYMNS OF [BOOK It.
5 To him three Dames are offering food to feel him, Goddesses to the God whom none may injure. Within the waters hath he pressed, as hollows, and drinks their milk who now are first made mothers.
6 Here was the horse’s birth ; his was the sunlight. Save thou our princes froin the oppressor’s onslaught. Him, indestructible, dwelling at a distance in forts unwrought lies and ill spirits reach uot. ¥ He, in whose mansion is the teeming Milch-cow, swells the Gods’ nectar and eats noble viands. The Son of Waters, gathering strength in waters, shines for his worshipper to g.ve him treasures,
8 He who in waters with his own pure Godhead shines widely, law-biding, everlastmg— The other worlds are verily his branches, and plants are born of him with all their offspring.
9 The Waters’ Son hath risen, and clothed in lightning ascended up unto the curled cloud’s bosom ; And bearing with them his supremest glory the Youthful Ones, gold-coloured, move around him.
10 Golden in form is he, like gold to look on, his eolour is like gold, the Son of Waters. When he is seated fresh from golden birth-place those who present their gold give food to feed him.
1] This the fair name anil this the lovely aspect of him the Waters’ Son increase in secret. Whom here the youthful Maids together kindle, his food is sacred oil of golden colour.
12 Him, nearest Friend of many, will we worship with sacrifice and reverence and oblation.
ranean ACT RELL NL CT LT I LT LCE LC LL TLL ER AN TTD, Ste LO ON eA IY
5 Three Dames: Tld, Sarasvati, and Bharati, the personifications of sacred prayer and worship. Within the wuters : Agni dwelt within the waters as their vnborn babe.
§ Here was the horse's birth: the product? the Sun; butthe meaningis doubtful. Toes eer sore, és ; yefer to the creation of the natural hov - 2. 0 ot a 2 “4 heavenly horse, His was the sunlight: Ve... —° yo wrowzht : in the castles of the clouds as opposed to the sie srougholids of men,
9 The Youth ful Ones ; the rivers or waters of the aerial ocean.
iD Golden in form: when wearing the shape of lightning. Those who present their gold ; the inatitutors of sacrifice who reward the priasts,
11 In secret: Apimnapit, the celestia] Agni, increases and grows strong without men geeing the process. The terrestrial Agni is kindled and tended by the sister fingers and fed with oil or clarified butter.
12 Ne«rest Friend of many ; lowest down, and so nearest to mien, of all the Gods, Muke dis buck to shine: with butter offered in sacrifice,
Se Ee eee es, a 1 ' ' . u i '
een RE a Fay i
HYMN 36.) THR RIGVEDA. re
I make his back to shine, with chips provide him; I offer food. and with my songs exalt him. 13 The Bull hath Jaid his own life-germ within them. He sucks them as an infant, and they kiss him. He, Son of Waters, of unfading colour, hath entered here as in another’s body.
14 While here he dwelleth in sublimest station, resplendent with the rays that never perish, The Waters, bearing oil to feed their offspring, flow, Youthful Ones, in wanderings about him. 15 Agni, I gave good shelter to the people, and to the princes goodly preparation. Blesséd is all that Gods regard with favour. Loud may we speak, with heroes, in assembly.
HYMN XXXVI. Various Gods,
Water and milk hath he endued, sent forth to thee: the men have drained him with the filters and the stones.
Drink, Indra, from the Hotar’s bowl—first right is thine— Soma hallowed and poured with Vashat and Svaha.
2 Busied with sacrifice, with spotted deer and spears, gleaming upon your way with ornaments, yea, our Friends, Sitting on sacred grass, ye Sons of Bharata, drink Soma from the Potar’s bowl, O Men of heaven.
3 Come unto us, ye swift to listen: as at home upon the sacred —
grass sit and enjoy yourselves. And, Tvashtar, well-content be joyful in the juice with Gods and Goddesses in gladsome company.
13 Within them: within the waters. Zhe Bull: apparently Agni himself.
As in another's body : that is, fire originally celestial as Apaimnapét, has come to men as terrestrial and sacrificial fire, contained in the wooden drill from which it is produced by friction.
15 As the result of my hymns to Agni our people have dwelt safely, and our wealthy men have been enabled to offer well-conducted sacrifices.
1 The Soma juice has been pressed out with the stones, strained tirough the filters, and then mixed with water and milk before it is offered to Indra. The Hotar’s bowl: the sacred vessel held by the Hotar or Hotri, one of the chief officiating priests.
Vashat and Svdhd, meaning respectively ‘may he (Agni) bear it (to the Gods)’ and Ave ! or Hail ! !are words of consecration and blessing used when
- oblations aré offered.
2 Sons of Bharata: the Maruts, sons of Rudra the Warrior. Potay; etymologically, Cleanser, the title of another of the priests.
306 THE HYMNS OF [BOOK £2,
4 Bring the Gods hither, Sage, and offer sacrifice: at the three altars seat thee willingly, O Priest. Accept for thy delight the proffered Soma meath: drink from the Kindler’s bow] and fill thee with thy share.
5 This is the strengthener of thy body’s manly might: strength, victory for all time are placed within thine arms.
. Pressed for thee, Maghavan, it is offered unto thee: drmk from the chalice of this Brahman, drink thy fill.
6 Accept the sacrifice; mark, both of you, my call: the Priest hath seated him after the ancient texts, My prayer that bids them come goes forth to both the Kings: drink ye the Soma meath from the Director’s bowl.
HYMN XXXYVII. Various Gods,
Enzoy thy fillof meath out of the Hotar’s cup: Adhvaryus, he desires a full draught poured for him. Bring it him: seeking this he gives. Granter of Wealth,
drink Soma with the Ritus from the Hotar’s cup.
2 He whom of old I called on, him I call on now. He is to be invoked ; his name is He who Gives. : Here brought by priests is Soma meath. Granter of Wealth, drink Soma with the Ritus from the Potar’s cup.
3 Fat may the horses be wherewith thou speedest on: Lord of the Wood, unharming, strengthen thou thyself. Drawing and seizing, Bold One, thou who grantest wealth, drink Soma with the Ritus from the Neshtar’s eup.
4 From Hotar’s cup and Potay’s he hath drunk and joyed: the proffered food hath pleased him from the Neshtar’s bowl. The fourth cup undisturbed, immortal, let him drink who giveth _ wealth, the cup of the wealth-giving God. 9 Yoke, O ye Twain, to-day your hero-bearing car, swift-moving hitherward : your loosing-place is here. Mix the oblations, then come hither with the meath, and drink the Soma, ye rich in abundant strength.
4 Sage: Agni, The Kindler: the Agnidh, the priest who lights the fire, The three altars: of the Garhapatya, Ahavaniya, and Dakshina fires.
6 Both the Kings: Mitra and Varuna. The Director: Prasistar, another priest, first assistant of the Hotar. ;
' 1 Agni is addressed as Dravinodas or Wealth-giver. Adhvaryus : minister-
ing eae The Ritus: the Seasons or the deities presiding tt the Seasons. ee 1. 15.
' 3 Lord of the Wood : Agni, regarded as the King of plants. The Neshtar’s
cup : the Neshtar is the priest who leads forward the wife of the sacrificer, ' |
~' Oye Twain; Asvins,
R
HYMN 38] _ THE RIGVEDA. 307
6 Agni, accept the fuel and our offered gift: accept the prayer of
man, accept our eulogy. _
Do thou with all, with Ritu, O thou Excellent, fain, make the great Gods all fain taste the gift we bring. a
HYMN XXXVIIT. - Savitar,
Uprisen is Savitar, this God, to quicken, Priest who ‘neglects not this most constant duty. To the Gods, verily, he gives rich treasure, and blesses him
who calls them to the banquet.
2 Having gone up on high, the God broad-handed spreads his ayms widely forth that’all may mark him. Even the waters bend them to his service: even this wind rests in the circling region. ; . 3 Though borne by swift steeds he will yet unyoke them: e’en the fleet chariot hath he stayed from going. a He hath checked e’en their haste who glide like serpents. Night closely followed Savitar’s dominion. : 4 What was spread out she weaves afresh, re-weaving : the skilful leaves his. labour half-completed. — ; He hath arisen from rest, and parted seasons; Savitar hath approached, God, holy-minded. | 5 Through various dwellings, through entire existence, spreads, manifest, the household light of Agni. The Mother gives her Son the goodliest portion, and Savitar hath sped to meet his summons. "
6 With all, with Ritu: the meaning is, apparently, with all the Ritus ; but Ritu in the text is in the singular number. os
1 To quicken ; the meaning of Savitar, as a name of the Sun, being the great generator or vivifier. Priest: véhnih; or, perhaps, the supporter, or, the luminous.
3 Their haste who glide like serpents: the speed of the fleet-footed horses who draw the chariot of the Sun.
4 The meaning of this stanza is obscure. I have given what appears to be the senae of the words as they stand, but the verse, as a whole, is scarcely intelligible, Wilson, following Sayana, paraphrases it thus: ‘She (Night), enwraps the extended (world) like (a woman) weaving (a garment): the prudent man lays aside the work he is able (to execute) in the midst (of his labour) :. put all spring up (from repose) when the divine, unwearied Sun, who has divided the seasons, again appears.’ Roth takes ardmatih, which I have rendered by holy-minded, as a substantive, the Geniys of Devotion, and translates : ‘Again had the Weaver (Aramati) drawn in what she had spun out (the web or tissue of devotion and sacrifice), the devout man had left off in the midat of. his task (at the approach of night); then Aramati arises anew and arranges the seasons: the divine Savitar is present (i.e, morning returns).
5 The Mother: Ushas or Dawn assigns to her Son Agni the Agnihotra rite which is performed at .day-break, and Savitar, or the rising Sun, is present at. the ceremony after the lighting of the sacrificial fire, Thus Agniis honoured by deities in heaven as well as by men on earth, |
308 THE HYMNS OF [BOOK II.
6 He comes again, unfolded, fain for conquest: at home was he, the love of all things moving. Each man hath come leaving his evil doings, after the Godlike Savitar’s commandment.
7 The wild beasts spread through desert places seeking their watery share which thou hast set in waters. The woods are given to the birds. These statutes of the God Savitar none disobeyeth.
8 With utmost speed, in restless haste at sunset Varuna seeks his watery habitation. Then seeks each bird his nest, each beast his lodging. In due place Savitar hath set each creature.
9 Him whose high law not Varuna nor Indra, not Mitra, Arye man, nor Rudra breaketh, Nor evil-hearted fiends, here for my welfare him I invoke, God Savitar, with worship.
10 May they who strengthen bliss, and thought and wisdom, and the Dames’ Lord and Narisansa aid us. That good may come to us and wealth be gathered, may we be Savitar the God’s belovéd.
11 So come to us our hearts’ desire, the bounty bestowed by thee, from heaven and earth and waters, That it be well with friends and those who praise thee, and, Savitar, with the loud-lauding singer.
HYMN XXXIX. Asving.
Sina like the two press-stones for this same purpose ; come like two misers to the tree of treasure ;
Like two laud-singing Brahmans in the assembly, like the folk’s envoys called in many places.
‘6 He comes again; Agni, re-kindled in the morning, resumes his full power. He, whom all living beings love, was present, but latent, during the night,
“a Savitar provides for the wild beasts of the desert and for the birds of the air.
8 Though not generally regarded in the Veda as the God of the ocean, Varuna i is yet frequently connected with the waters, either of the firmament or of earth.
10 They who strengthen bliss; the Gods in general. The Dames’ Lord: the guardian of the consorts of the Gods, Tvashtar, who is generally represented as attending or attended by them,
- Nardgansa; ‘the Praise of Men,’ a name of Agni.
. 1 In this hymn the Asvins are compared to a number of objects, animate and inanimate, in many of which the only point of resemblance is duality.
« Sing like the two press-stones : may your auspicious brightness as you approach
|. be’as clear as the ringing sound of the press- -stones, and may similar blessings : Feward the worshippers.
HYMN 40.) THE RIGVEDA. B09
2 Moving at morning like two car-borne heroes, like to a pair of goats ye come electing ; ¥ Like two fair dames-embellishing their bodies, like a wise married pair among the people. 8 Like to a pair of horns come first to us-ward, like to a pair of hoofs with rapid motion ; Come like two Chakwis in the grey of morning, come like two chariot wheels at dawn, ye Mighty.
4 Bear us across the rivers like two vessels, save us a8 ye were yokes, naves, spokes, and fellies. Be like two dogs that injure not our bodies; preserve us, like two crutches, that we fall not. 5 Like two winds ageing not, two confluent rivers, come with quick vision like two eyes before us. Come like two hands most helpful to the body, and guide us like two feet to what is precious. 6 Even as two lips that with the mouth speak honey, even as two breasts that nourish our existence, Like the two nostrils that protect our being, be to us as our ears that hear distinctly. | 7 Like two hands give ye us increasing vigour ; like heaven and earth constrain the airy regions. Asvins, these hymns that struggle to approach you, sharpen ye like an axe upon a whetstone.
8 These prayers of ours exalting you, O Asvins, have the Gritsamadas, for a laud, made ready. Welcome them, O ye Heroes, and come‘hither. Loud may we speak, with brave,men, in assembly.
HYMN XL. Soma and Pishan.
Soma and Pishan, Parents of all riches, Parents of earth and Parents of high heaven,
Like two misers to the tree of treasure: as misers come to dig up the gold they have buried at the foot of tree, s0 come ye to the libation made of the juice of the precious Soma plant. The folk’s envoys: the messengers whom the inatitutors of sacrifices send to the priests when they wish. to. secure their servioes.
2 Ye come electing: to choose and accept the offerings made.
3 Chakwds: the Chakravika, or as it is now called in Hindi, the Chakwaé, is a bird frequently mentioned in later poetry as a type of love and constancy. The male bird and his mate are condemned to spend their nights on opposite banks of ariver, and are allowed to meet again in the early morning. The English name of the bird is Brahmany duck, Chakw4 is properly the male bird, and Chakw? the female.
1 Soma: addressed in this hymn is the God who represents and animates the juice of the Soma plant. See I. 18, 4.
‘ ares : & solar deity who protects and multiplies cattle and other property, ee I, 42.
310 HHE HYMNS OF hook tf
You Twain, brought forth as the whole world’s protectors, the Gods have made eentre of life eternal. 2 At, birth of these two Gods all Gods are joyful: they have causeé darkness, which we hate, to vanish. With these, with Soma and with Pa&shan, Indra generates ripe warm milk in the raw milch-cows.
3 Soma and Pishan, urge your chariot hither, the seven-wheeled car that measures out the region, That stirs not all, that moves to every quarter, five-reined and harnessed by the thought, ye Mighty.
4 One in the heaveri on high hath made his dwelling, on earth and in the firmament the other. May they disclose to us great store of treasure, much- longedfor, rich in food, source of enjoyment.
5 One of you Twain is Parent of all creatures, the other j journeys onward all-beholding. Soma and Pishan, aid my thought with favour: with you may we o’ercome in all encounters.
6 May Pishan stir our thought, the all-impelling, may Soma . _ Lord of riches grant us riches. May Aditi the perfect Goddess aid us. Loud may we speak, with heroes, in assembly.
HYMN XLI. Various Deities,
O VAyv, come to us with all the thousand chariots that are _ thine, ‘ ~ Peam-borne, to drink the Soma juice.
2, Drawn by thy team, O Vayu, come; tothee is offered this,
- the pure. Thou visitest the presser’s house. . 3 Indra and Vayu, drawn by teams, ye Heroes, come to-day and drink
Of the bright juice when blent with milk.
' 2 Ripe warm milk: see I, 62, 9. _ 8 That stirs not all: that moves and influences the highest beings only. 4 One in the heaven on high: Ptishan, as a celestial God. The other: Soma,
‘who dwells on earth in plants, and in the firmament as the Moon.
- 5 One of you: Soma, With allusion, perhaps, to the libations of Soma juice
which produce the rain upon which the "production and growth ae all creatures
aepend. All-beholding ; as a solar deity, or the Sun.
" 1 Vayu, the God of wind, is addressed in the first. two eee “In those
- that follow the poet, invokes Indra and Vayu, Mitra and Varuna, we pacar
snare, the Vigvedevas, Sarasvati, and Heaven and Earth,
a
a
HYMN 41.) PHE RIGVEDA, B11
4 This Soma hath been shed for you, Law-strengtheners, Mitra-
Varuna ! Listen ye here to this my call.
5 Both Kings who never injure aught seat them in their suprem-
£16
“est home,
The thousand-pillared, firmly-based.
Fed with oblation, Sovran Kings, Adityas, Lords of liberal gifts,
They wait on him whose life is true.
With kine, Nasatyas, and with steeds, come, Asvins, Rudras, to the house
That will protect its heroes well ;
Such, wealthy Gods! as none afar nor standing nigh to us may harm,
Yea, no malicious mortal foe.
As such, O longed-for Asvins, lead us on to wealth of varied sort
Wealth that shall bring us room and rest.
Verily Indra, conquering all, driveth e’en mighty fear away,
For firm is he and swift to act.
Indra be gracious unto us: sin shall not reach us afterward,
And good shall be before us still.
From all the regions of the world let Indra send security,
The foe-subdner, swift to act.
O all ye Gods, come hitherward: hear this mine invocation,
seat
Yourselves upon this sacred grass.-
Among the Sunahotras strong for you is this sweet gladdening draught : eA
Drink ye of this delightsome juice.
Ye Maruts led by Indra, Gods with Pishan for your bounte-
‘ousest,
Hear all of you this call of mine.
Best Mother, best of Rivers, best of Goddesses, Sarasvati,
We are, as ’twere, of no repute: dear Mother, give thou us renown.
14 Among the Sunahotras : the family of which Gritsamada, the Rishi of the hymn, was a member. Cf, IT, 18. 6, note. .
15 With Pishan for your bounteousest : that is, among whom Pishan is the oy liberal giver of good gifts ; or the meaning may be, whose benefactor is Pais an. : ‘ : 7 ?
“16 Sarasvatt: see I. 3.10. -
dae
17 In thee, Sarasvatt, divine, all generations have their stay. Be glad with Sunahotra’s sons: O Goddess grant us progeny. 18 Enriched with sacrifice, accept Sarasvati, these prayers of ours, Thoughts which Gritsamadas beloved of Gods bring, Holy One, to thee. | 19 Ye who bless sacrifice, go forth, for verily we choose you both, And Agni who conveys our gifts. 20 This our effectual sacrifice, reaching the sky, shall Heaven and Earth Present unto the Gods to-day. 21 In both your laps, ye guileless Ones, the Holy Gods shall sit them down . To-day to drink the Soma here. HYMN XLII. Kapinjala.
TELLING his race aloud with cries repeated, he sends his voice out as his boat a steersman. ;
O Bird, be ominous of happy fortune: from no side may calamity befall thee.
2 Let not the falcon kill thee, nor the eagle: let not the arrowbearing archer reach thee. Still crying in the region of the Fathers, speak here auspicious, bearing joyful tidings. 3 Bringing good tidings, Bird of happy omen, call thou out loudly southward of our dwellings, So that no thief, no sinner may oppress us. Loud may we speak, with heroes, in assembly.
HYMN XLII: Kapinjala.
Hurz on the right sing forth chanters of hymns of praise, even the wingéd birds that in due season speak.
19 Ye who bless sacrifice: according to Sayana, the two havirdhdnas or vehicles on which the Soma and other offerings are put, and which are supposed to represent Heaven and Earth, are addressed. It is more likely, as Ludwig suggests, that Agni and the human priest are intended. ‘We choose you both, thee, the human priest, and Agni the God,’
This Hymn is said to be addressed to Indra in the form of a kapinjala, the bird which we call the Francoline partridge.
1 He; the kapinjala. - :
2 In the region of the Fathers: towards the quarter where the Fathers Pitaras, or spirits of deceased ancestors dwell, that is, the south, the cry of birds from that quarter being regarded as auspicious,
«
This Hymn is said to be addressed, like the preceding, to Indra in the form of a kapinjala or Francoline partridge,
HYMN 43.) "ss PHE RIGVEDA. 13
He, like a SAma-chanter utters both the notes, skilled in the mode of Trishtup and of Gayatri.
2 Thou like the chanter-priest chantest the Sima, Bird; thou singest at libations like a Brahman’s son. ‘ Even as a vigorous horse when he comes near the mare, announce to us good fortune, Bird, on every side, proclaim in all directions happy luck, O Bird.
3 When singing here, O Bird, announce good luck to us, and when thou sittest still think on us with kind thoughts. When flying off thou singest thou art like a lute. With brave sons in assembly may we speak aloud.
1 Sdma-chanter: the Udgitar, one of the four chief priests whose duty is to chant the hymns of the Simaveda. Both the notes: a high and a middle. Trighitup: the measure consisting of forty-four syllables in a verse or stanza ; four Padas or demi-hemistichs of eleven syllables each. Gdyatrt: the measure consiating of twenty-four syllables in a stanza, three lines of eight syllables each, or one line of sixteen and one of eight.
2 A Rrahman’s son: the Brahmaputra, or Brahman-priest’s son, is said to be the same as the Brdhmav&chchhansi, one of the sixteen priests, who recites the mantra that is not to be sung or chanted.
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BOOK THE THIRD.
HYMN I. Agni.
Tuov, Agni, who wilt have the strong, hast made me the Soma’s priest, to worship in assembly.
Thou shinest to the Gods, I set the press-stones. I toil; be joyful in thyself, O Agni.
2 East have we turned the rite; may the hymn aid it. With
wood and worship shall they honour Agni.
From heaven the synods of the wise have learnt it: e’en for the quick and strong they seek advancement.
3 The Prudent, he whose will is pure, brought welfare, allied by birth to Heaven and Earth in kinship.
The Gods discovered in the midst of waters beautiful Agni
with the Sisters’ labour.
4 Him, Blesséd One, the Seven strong Floods augmented, him white at birth and red when waxen mighty. As mother mares run to their new-born youngling, so at his birth the Gods wondered at Agni-
i The Hymns of Book III. are ascribed to the Rishi Visvamitra or to members of his family. Visvimitra holds an important place in Indian tradition, according to which he was born a Kshatriya, but by the virtue of his intense austerities raised himself to the Brahman caste. Therivalry between Visvimitra ‘and the Rishi Vasishtha is alluded to in many passages of the Rigveda, and, it is thought that as caste distinctions had not at that time become fixed, the later stories on the subject of this rivalry may have rested on a Vedic legend
- which says that King Sudas, having employed Vasishtha as his domestic priest, allowed on various occasions Visvamitra alxo to officiate, which led to jealousiés and quarrel between these two functionaries. The story of Visvamitra is told -at full length in the Rdmdyana, I. 51—55, (Schlegel’s edition, and Griffith’s translation).
The first and eleven following hymns are aécribed to Vigvdmitra himself,
1 East have we turned therite: towarda the region of the Gods ; ‘we have performed a successful sacrifice.’ Wilson.
2 The quick and strong: Agni, according to Sayana. Ludwig suggests that ‘the quick, or clever’ may mean the priest, and ‘the strong the warrior, the Maghavan or institutor of the sacrifice. |
3 The Prudent; all-knowing Agni, son of Heaven and Earth. ) With.the Sisters’ labour: the meaning is not clear, Ludwig. suggests upast instead of apdsi ; ‘in the sisters’ bosom,’ in the depth of the sister rivers... _:
"318 | THE HYMNS OF [BOOx 2Ir,
5 Spreading with radiant limbs throughout the region, purging his power with wise purifications, Robing himself in light, the life of waters, he spreads abroad his high and perfect glories. 6 He sought heaven’s Mighty Ones, the unconsuming, the unimpaired, not clothed and yet not naked. Then they, ancient and young, who dwell together, Seven sounding Rivers, a8 one germ received him. 7 His piles, assuming every form, are scattered where flow sweet waters, at the spring of fatness ; There stood the milch-kine with full-laden udders, and both paired Mighty Mothers of the Wondrous.
8 Carefully cherished, Son of Strength, thou shonest assuming lasting and refulgent beauties. Full streams of fatness and sweet juice descended, there where the Mighty One grew strong by wisdom. 9 From birth he knew even his Father’s bosom, he set his voices and his streams in motion ; Knew him who moved with blesséd Friends in secret, with the young Dames of heaven. He stayed not hidden.
10 He nursed the Infant of the Sire and Maker: alone the Babe sucked many a teeming bosom. Guard, for the Bright and Strong, the fellow-spouses friendly to men and bound to him in kinship.
Il The Mighty One increased in space unbounded; full many a glorious flood gave strength to Agni. . Friend of the house, within the lap of Order lay Agni, in the
Sister Rivers’ service.
6 Heaven's mighty Ones ; the waters above the firmament, the seven rivera of the next hemistich. Not clothed and yet not naked; having only the lucid waters for robes.
7 His piles: the heaped clouds. Spring of fatness; the place whence the fertilizing rain flows. The milch-kine also are the laden clouds, and the paired Mighty Mothers are Heaven and Earth, the parents of the Wondrous Agni.
9 His Father's bosom: his father, according to Sayana, is the firmament ; but as the firmament is not represented in the Veda as a God, Dyaus, or Tvashtar, is probably intended, as Ludwig suggests.
The blessed Friends must be the Ribhus, and the young Dames the Gnas or consorts of the Gods. He stayed not hidden: refers not to Agni but to his father, Tvashtar. :
10 He: the father. Many a swelling bosom : of the celestial Waters,
The Bright and Strong: Agni. The fellow-spouses ; Heaven and Earth, or Night and Morning.
A Tn the Sister Rivers’ service: or in their bosom, if upasi may be read for apds,
~
HYMN 1) THE RIGVEDA. B17
12 As keen supporter where great waters gather, light-shedder whom the brood rejoice to look on; He who begat, and will beget, the dawn-lights, most manly, Child of Floods, is youthful Agni.
13 Him, varied in his form, the lovely Infant of floods and plants the blessed wood hath gendered. Gods even, moved in spirit, came around him, and served him at his birth, the Strong, the Wondrous.
14 Like brilliant lightnings, mighty luminaries accompany the light-diffusing Agni, Waxen, as *twere in secret, in his dwelling, while in the boundless stall they milk out Amrit.
15 I sacrificing serve thee with oblations and crave with longing thy good-will and friendship. Grant, with the Gods, thy grace to him who lauds thee, protect us with thy rays that guard the homestead.
16 May we, O Agni, thou who leadest wisely, thy followers and masters of all treasures, Strong in the glory of our noble offspring, subdue the godless when they seek the battle.
17 Ensign of Gods hast thou become, O Agni, joy-giver, knower
of all secret wisdom.
Friend of the homestead, thou hast lightened mortals: carborne thou goest to the Gods, fulfilling.
18 Within the house hath sate the King Immortal of mortals, filling full their sacred synods. Bedewed with holy oil he shineth widely, Agni, the knower of all secret wisdom.
19 Come unto us with thine auspicious friendship, come speeding, Mighty, with thy mighty succours. Grant us abundant wealth that saves from danger, that brings a good repute, a glorious portion. 20 To thee who art of old these songs, O Agni, have I declared, the ancient and the later. These great libations to the Strong are offered : in every birth is Jatavedas stablished.
12 The brood: par excellence, the hoat of Maruts.
18 The blessed wood: one of the fire-sticks by which Agni is kindled.
14 The boundless stalZ: limitless aerial space. Amrit: water, according to Sayana.
17 Thou goest to the Gods, fulfilling : completing our sacrifices and making them effectual,
20 Songs: literally, births ; that is, productions. In every birth is Jatavedas stablished : Agni who knows all life is appointed in every generation as the great high priest who mediates between Gods and men,
o18: THRE HYMNS OF [BOOK IF,
91 Stablished in every birth is JAtavedas, kindled perpetual by the Visvamitras. May we rest ever in the loving-kindness, in the auspicious grace of him the Holy. 22 This sacrifice of ours do thou, O Mighty, O truly Wise, bear to the Gods rejoicing. Grant us abundant food, thou priestly Herald, vouchsafe to give us ample wealth, OAgni. 23 As holy food, Agni, to thine invoker give wealth in cattle, lasting, rich i in marvels. To us be born a son, and spreading ORS pHae: Agni, be this thy gracious will to us-ward.
To him, Vaisvanara, who strengthens Holy Law, to Agni we present our praise like oil made pure. With thoughtful insight human priests bring him anear, our Herald from of old, as an axe forms a car. 2 He made the heaven and earth resplendent by his birth: Child of two Mothers he was meet to be implored, Agni, oblation-bearer, gracious, ever-young, infallible, rich in radiant light, the guest of men. 3 Within the range of their surpassing power, by might, the Gods created Agni with inventive thought. ' T, eager to win strength, address him, like a steed, resplendent with bis brilliance, with his ample light. 4 Eager to gain, we crave from him the friendly God pirone eh confident, choice-worthy, meet to be extolled : The Bhrigus’ bounty, willing, strong with sages’ ine even’ Agni shining forth with light that comes from heaven. 5 For happiness, men, having trimmed the sacred grass, set Agni glorious for his strength before them here ; Yea, with raised ladles, him bright, dear to all the Gods, perfecting aims of works, Rudra of solemn rites.
1 Vatguénara: Agni who belongs to all men; the God of all Aryan families.
Our praise: literally ‘the wish,’ explained by Sayana as stuiim, that is the praise which thou wishest for and which we now offer,
2 Child of two Mothers : of Heaven and Earth, or of the two fire-sticks.
“4 The Bhyigus’ bounty: Agni, the treasure which the Bhrigua received : from Matarisvan and bestowed on other men.
+) Rudra: here a synonym® of Agni, See I, 27, 10,
HYMN II.] THE RIGVEDA, 319
6 Around thy dwelling-place, O brightly-shining Priest, are men at sacrifice whose sacred grass is trimmed. Wishing to do thee service, Agni, they are there, desirous of thy friendship: grant them store of wealth.
7 He hath filled heaven and earth and the great realni of light, wher at his birth the skilful held him in their hold, He like a horse is led forth to the sacrifice, Sage, graciously inclined, that he may win us strength.
8 Honour the oblation-bearer, him who knows fair rites, serve ye the Household Friend who knows all things that be. He drives the chariot of the lofty ordinance: Agni most active, is the great High Priest of Gods.
9 They who are free from death, fain for him, purified three
- splendours of the mighty Agni, circling: all.
To man, for his enjoyment, one of these they gave: the other two have passed into the sister sphere.
10 Man’s sacrificial food hath sharpened like an axe, fer: brightness, him the Sage of men, the people’s Lord.
Busied with sacred rites he mounts and he descends. He hath laid down his vital germ within these worlds.
11 He stirs with life in wombs dissimilar in kind, born as a Lion or a loudly-bellowing Bull :
Vaisvanara immortal with wide-reaching might, bestowing goods and wealth on him who offers gifts.
12 Vaisvanara, as of old, mounted the cope of heaven, heaven’s. ridge, well greeted, by those skilled in noble songs. He, as of old, producing riches for the folk, still watchful, traverses the common way again.
13 For new prosperity we seek to Agni, him whose course is splendid, gold-haired, excellently bright, ' Whom Matarisvan stablished, dweller in the heaven, meet for high praise and holy, sage and true to Law.
7 He: Agni, Zhe skilful: the priests. 8 He drives the chariot: he is the leader of sacrifice ordained by holy law. 9 They who are free from death : the immortal Gods. Three splendours :
with reference to his appearance as the Sun, the lightning, and domestic fire, the last of which is given to man as his own special possession. “
10 Within these worlds: the germ of fire is always latent in the fire-sticks or two pieces of wood which are employed to produce the flame.
11 Born asa Lion: destructive and voracious, and as @ loudly-bellowing Bull, with reference to his strength and the roar of his flames.
12 The common way: the path of the Gods, which. as the Sun he travels over,
pat?
14 As pure and swift of course, beholder of the light, who stands in heaven's bright sphere a sign, who wakes at dawn, Agni, the head of heaven, whom none may turn aside—to him the Powerful with mighty prayer we seek. 15 The cheerful Priest, the pure, in whom no guile is found, Friend of the House, praise-worthy, dear to all mankind,
Fait to behold for beauty like a splendid car,—Agni the Friend of men we ever seek for wealth.
HYMN IIt. Agni.
To him who shines afar, Vaigvinara, shall bards give precious things that he may go on certain paths: For Agni the Immortal serves the Deities, and therefore never breaks their everlasting laws. 4, He, wondrous envoy, goes between the earth and heaven, firmseated as the Herald, great High Priest of men. He compasseth with rays the lofty dwelling-place, Agni, sent | forward by the Gods, enriched with prayer. 3 Sages shall glorify Agni with earnest thoughts, ensign of sacrifice, who fills the synod full; In whom the singers have stored up their holy acts: to him the worshipper looks for joy and happiness. 4 The Sire of sacrifice, great God of holy bards, Agni, the meagure and the symbol of the priests, Hath entered heaven and earth that show in varied form: the Sage whom many love rejoiceth in his might. 5 Bright Agni with the bright car, Lord of green domains, Vaiavanara dweller in the floods, who finds the light, Pervading, swift and wild, encompassed round with powers, him very glorious have the Gods established here, 6 Agni, together with the Gods and Manu’s folk by thought extending sacrifice in varied form, Goes, car-borne, to and fro with those who crown each rite, the fleet, the Household Friend, who turns the curse aside.
14 Who wakes at dawn: when re-kindled for the morning sacrifice,
Premera ting,
1 That he may go on certain paths: may constantly visit men. 2 The lofty dwelliug-place; the hall or chamber in which sacrifice is celebrated. § Lord of gr een domains : who has dominion over bushes and trees,
. 6 To and fro: between heaven and earth, _d'hose who crown each rite; the
had who make sacrifice effectual.
A ne Se tenn ES Ae eo
oy VR
a,
we e | wm ‘ia no |
} ‘ &,
HYMN 4.) THE RIGVEDA, $21
¢ Sing, Agni, for long life to us and noble sons: teem thou with plenty, shine upon us store of food. Increase the great man’s strength, thou ever-vigilant : thou, longing for the Gods, knowest their hymns full well.
8 The Mighty One, Lerd of the people and their guest, the leader of their thoughts, devoted Friend of priests, Our solemn rites’ announcer, Jatavedas, men with worship ever praise, with urgings for their weal.
9 Agni the God resplendent, giver of great joy, hath on his lovely car compassed the lands with might. Let us with pure Jaudations in his house approach the high laws of the nourisher of multitudes.
10 I celebrate thy glories, O Vaisvanara, wherewith thou, O farsighted God, hast found the light. Thou filledst at thy birth both worlds, the earth and heaven: all this, O Agni, hast thou compassed of thyself. 11 By his great skill the Sage alone hath brought to pass a great deed, mightier than Vaisvinara’s wondrous acts. Agni sprang into being, magnifying both his Parents, Heaven and Earth, rich in prolific seed.
HYMN IV. Aprtz.
Be friendly with each kindled log of fuel, with every flash bestow the boon of riches.
Bring thou the Gods, O God, unto our worship: serve, wellinclined, as Friend thy friends, O Agni.
2 Agni whom daily Varuna and Mitra the Gods bring thrice a
day to this our worship,
Taninapat, enrich with meath our service that dwells with holy oil, that offers honour, -
7 The great man's strength: the strength of the.eminent man who is the institutor of the sacrifice.
9 Approach the high laws ; perform the sacrifices.—M. Miiller.
11 The first hemistich of thig stanza is somewhat obscure. SAyana’s paraphrase as given by Wilson is: ‘From acts that are acceptable to Vaisvanara comes great (wealth) ; for he, the sage (Agni) alone, bestows (the reward) of zeal in (the performance of) his worship.’
The Apris who are said to be the deities of this hymn are the divine or deified beings and objects to which t) °:"-*'"-' “y verses are addressed, The hymn, as Wilson remarks, ‘is more, +. «i a obscure than any of the preceding addressed to the Apris, except Sdkta III, of the Second Mandala [II. 3.], to which it bears the nearest analogy: they are both perhaps of somewhat later date than the others.’
2 Pandnapdé: aname of Agni; ‘Child of Thyself,’ See I. 12, 2,
Zl
322 THE AYMNS OF [BOOK IIT
3 The thought that bringeth every boon proceedeth to worship first the Priest of the libation, That we may greet the Strong One with ovtrhomage. Urged, may he bring the Gods, best Sacrificer.
¢ On high your way to sacrifice was made ready; the radiant flames went upward to the regions. Full in the midst of heaven the Priest is seated: strew we the sacred grass where Gods may rest them.
5 Claiming in mind the seven priests’ burnt-oblations, inciting all, they came in settled order. To this our sacrifice approach the many who show in hero beauty at assemblies.
6 Night and Dawn, lauded, hither come together, both smiling, different are their forms in colour, That Varuna and Mitra may accept us, and Indra, girt by Maruts, with his glories.
7 I crave the grace of heaven’s two chief Invokers: the seven swift steeds joy in their wonted manner, These speak of truth, praising the truth eternal, thinking on Order as the guards of Order.
8 May Bharati with all her Sisters, a accordant with the Gods,
with mortals Agni,
Sarasvati with all her kindred Rivers, come to this grass, Three Goddesses, and seat them.
9 Well pleased with us do thou O God, O Tvashtar, give ready issue to our procreant vigour, Whence springs"the hero, powerful, skilled in action, lover of Gods, adjuster of the press-stones.
10 Send to the Gods the oblation, Lord of Forests; and let the Immolator, Agni, dress it. He as the truer Priest shall offer worship, for the Gods’ generations well he knoweth. :
4 Your way; «path for Agniand the Barhis or sacred grass, the God and the deified object addressed in the stanza.
In the midst of heaven: in the centre of the radiant hall of sacrifice, as Sdyana explains it.
5 This stanza refers to the deified doors of the hall of sacrifice, and to the deities who preside over them.
7 Heaven's two chief Invokers : Agni and perhaps Varuna, See I. 18,8.
Lhe seven suit steeds : seven ministering priests.
8 Bhérati, 114, and Serasvatt are Goddesses presiding over different departments of religious worship. See I, 13. 9. Thename of Agni is inserted somewhat unconnectecdly,
10 Lord of Forests ; Vanaspati, a large tree ; here the sacrificial post which is said to be a furm of Agni.
truer Pricse: a8 eympared with human priests,
11 Come thou to us, O Agni, duly kindled, together with the ° potent Gods and Indra. On this our grass sit Aditi, happy Mother, and let our Hail! delight the Gods Immortal. :
HYMN V. Agni.
Aewt who shines against the Dawns is wakened, the holy Singer who precedes the sages. With far-spread lustre, kindled by the pious, the Priest hath thrown both gates of darkness open. 2 Agni hath waxen mighty by laudations, to be adored with hymns of those who praise him. Loving the varied shows of holy Order at the first flush of dawn he shines as envoy. 3 Amid men’s homes hath Agni been established, fulfilling with the Law, Friend, germ of waters. Loved and adored, the height he hath ascended, the Singer, object of our invocations. 4 Agni is Mitra when enkindled duly, Mitra as Priest, Varuna, Jitavedas ; Mitra as active minister and House-Friend, Mitra of flowing rivers and of mountains. 5 The Earth’s, the Bird’s dear lofty place he guardeth, he guardeth in his might the course of Stirya, Guardeth the Seven-headed in the centre, guardeth sublime the Deities’ enjoyment. 6 The skilful God who knows all forms of knowledge made for himself a fair form, meet for worship. This Agni guards with care that never ceases the Soma’s skin, the Bird’s place rich in fatness.
ie
11 Happy Mother: literally, having excellent sons, the Adityas,
1 Who shines against the Dawns: rekindled for the morning sacrifices.
Who precedes the sages: as their guide and teacher. The Priest: Agni,
3 The height: the place called the north altar, says S&yana. Perhaps the height of heaven may be intended.
4 Agni is here identified with Mitra, the Sun, and both these Gods are identified with Varuna.
5 The dear lofty place of the earth may be the altar, or the eastern point. The Bird is the Sun who flies through heaven. The Seven headed, said by Sayana to be the host of Maruts, is more probably the Sun drawn by his seven horses.
6 The Soma’s skin; the meaning of the words sasdsya chdérma is not clear, An envelope or a covering, which in some mystical way is supposed to conceal the Soma-plant, appears to be intended. The Bird's place: the station of the Sun, who is adored with oblations of clarified butter.
924 THE HYMNS OF [BOOK IIL.
7 Agni hath entered longingly the longing shrine rich with fatness, giving easy access. Resplendent, pure, sublime, and purifying, again, again he renovates his Mothers. 8 Born suddenly, by plants he grew to greatness, when tender
- shoots with holy oil increased him, Like waters lovely when they hasten downward: may Agni in his Parents’ lap protect us.
9 Extolled, the Strong shone forth with kindled fuel to the earth’s centre, to the height of heaven. May Agni, Friend, adorable Matarigsvan, as envoy bring the Gods unto our worship.
10 Best of all luminaries lofty Agni supported with his flame ‘the height of heaven, When, far from Bhrigus, Matarigvan kindled the oblationbearer where he lay in secret. —
11 As holy food, Agni, to thine invoker give wealth in cattle, lasting, rich in marvels. To us be born a son and spreading offspring. Agni, be this thy gracions will to us-ward,
HYMN VI. Agni,
Uresp on by deep deyation, O ye singers, bring, pious ones, the God-approaching ladle,
Borne onward to the right it trayels eastward, and, filled with oil, to Agni hsars qblation,
2 Thou at thy birth didst fill both earth and heaven, yea, Most Adorablo, thou didst exceed them. Even through the heayen’s and through the earth’s expanses let thy swift seyen-tongued flames roll on, O Agni. aster peepee yt preparers siggrereremmerttetasamreencenetenemeety setts tae et TCTCCCC TESTOR NANO A tt LCD CA
7 His Mothers; or his parents, Heaven and Harth, who ara strengthened and restored to their youth by sacrifice.
The plants are the twigs used as fuel, and the tender shoots are the bunch of grass used in sprinkling the clarified butter pver the fire.
9 The earth’s centre : eaxth's most important place, the altar.
In the second hemistich Agni is identified with Matarisvan the ciyine or semi-divine being who brought him from heaven.
10 Far from Bhrigus : the words in the text would seem to mean that MaAtarisvan took the fire fram the Bhrigus; but, as Ludwig suggests, pris ponaue implies separation. Sdyana explains Bhrigusin this place by rays of the Sun. o
“1 The 1-7 wrreree’ i Jadle + the sacrificial ladle with which the oblation of clarifie:'° . * . offered to the Gods.
Borne onward to the right: or tothe south of the fire-altar. According to Imdwig, bearing the sacrificial gift.
3 Both Heaven and Earth and Gods who should be worshipped establish thee as Priest for every dwelling, Whenever hittidu fantilids, God-devoted, bringing oblations, laud thy splendid lustre: : 4 Firm iri the Gods’ home is the Mighty seated; between vast Heaven and Earth, the well-beélovéd— Thosd Cows who yield, unharmed, their nectar, Spouses of the Far-Strider, ever-young, united. 5 Great axé the deeds of thee, the Great, O Agni: thou by thy power hast spread out earth and heaven. As soori as thou Wast borri thou wast an envoy, thou, Mighty One, wast Leader of the people. 6 Bind to the pole with cords of holy Order thy long-maned ruddy steeds who sprinkle fattiess. Bring hither, O thou God, all Gods together: provide them noble worship, JataVedas. 7 Even from the sky thy brilliant lights shone hither: still hast thou beamed through many a radiant morning, That the Gods praised their joyous Herald’s labour edgerly burning, Agni, in the forests. 8 The Gods who take delight in air’s wide region, or those the dwellers in heaven’s realm of brightness, Or those, the Holy, pronipt to hear, our helpers, who, carborne, turn their horses hither, Agni— 9 With these, borne on one car, Agni, approach us, or borne on many, for thy steeds are able. Bring, with their Dames, the Gods, the Three-and-Thirty, after thy Godlike nature, and be joyful. 10 He is the Priest at whose repeated worship even wide Heaven and Earth sing out for increase. They fair and true and holy coming forward stand at his sacrifice who springs from Order. 11 As holy food, Agni, to thine invoker give wealth in cattle, lasting, rich in marvels, To us be born a son and spreading offspring. Agni, be this thy gracious will to us-ward.
4 The Mighty: Agni. Those Cows: Heaven and Earth who yield all blessings, here called also the spouses of Vishnu the God of the mighty stride, that is, the Sun, or as Sdyaua says, of the far-extending Agni,
9 Lhe Three-and-Thirty : see I, 34, 11.
HYMN VII. Agni,
Tum seven tones risen from the white-backed viand have made their way between the pair of Mothers. Both cirtumjacent Parents come together: to yield us length of days they hasten forward. 2 The Male who dwells in heaven hath Mares.and Milchkine: he came to Goddesses who bring sweet treasure. To thee safe resting in the seat of Order the Cow alone upon her way proceodeth. 3 Wise Master, wealthy finder-out of riches, he mounted those who may with ease be guided. He, dark-backed, manifold with varied aspect, hath made them burst forth from their food the brush-wood.
4 Strength-giving streams bear hither him eternal, fain to sup-
port the mighty work of T'vashtar. He, flashing in his home with all ‘his members, hath entered
both the worlds as they were single. 5 They know the red Bull’s blessing, and are joyful under the flaming-coloured Lord’s dominion : They who give shine from heaven with fair effulgence, whose lofty song like Tl4 must be honoured.
This hymn and the five following are asertbed to the Rishi Visvimitra.
1 The seven tones are the bymns sung in seven tones, or metres. The white-backed viuend is the Sorna mingled with milk, and the pair of Mothers or Mother and Father are Heaven and Earth whose intermediate space the hymns have reached. The eircumpacent Parents are Heaven and Harth. The construction in the first half of the stanza is difficult, the masculine form yé betug apparently used for the feminine. SAyana inserts rasmayah, rays, which he makes the subject of the first sentence, and explains dhdsi, viand, by ‘the all-sustaining Agni,’ and sapta vinih, seven voices or tones, by ‘the flowing rivers.’ The hymn is full of difficulties ; ; fan intentionally obscure hymn,’ says Professor Grassmann, ‘ whose partially corrupt text cannot, on account, of this obscurity, be satisfactorily re-established.’
.2 The Male who dwells in heaven: celestial Agni. The Mares and Milchkine are the Goddesses of the air. To thee: to Agni,
The Cow; Vik the Goddess of Speech, i. e. speech itself, prayer.
3 Wise Master; Agni. Those: his mares, the rapidly advancing flames ‘that bear him onward. Dark-backed : with smoke.
4 Strength-giving streams: the waters of the air which bring down the embryo Agni in rain. ‘The mighty work of Tvashtar : the whole creation, or, aa there is no substantive expressed, the son of Tyashtar, the Sun, may be intended. As they were single; hath pervaded and illumined heaven and earth simultaneously, as though they were ene world.
6 Lhe red Bull; Agni, They: perhaps the Gods, JId: Prayer or Praise,
6 Yea, by tradition from the ancient sages they brought great strength from the two mighty Parents, _ To where the singer’s Bull, the night’s dispeller, after his proper law hath waxen stronger. . 7 Seven holy singers guard with five Adhvaryus the Bird’s beloved firmly-settled station. The willing Bulls, untouched by eld, rejoice them: as Gods _ themselves the ways of Gods they follow. -8 Terave the grace of heaven’s two chief Invokers: the seven swift steeds joy in their wonted manner. These speak of truth, praising the Truth Eternal, thinking on Order as the guards of Order. 2 The many seek the great Steed ay a stallion: the reins obey the Lord of varied colour. O heavenly Priest, most pleasant, full of wisdom, bring the great Gods to us, and Earth and Heaven. 10 Rich Lord, the Mornings have gleamed forth in splendour, fair-rayed, °"»: ~"".-:, yorshipped with all viands, Yea, with th) o.° +) ci earth, O Agni. Forgive us, for our weal, e’en sin committed. 11 As holy food, Agni, to thine invoker, give wealth in cattle, lasting, rich in marvels, To us be born a son, and spreading offspring. Agni, be this thy gracious,will to us-ward. HYMN VIII. Sacrificial Post,
Gop-seRvING men, O Sovran of the Forest, with heavenly meath at sacrifice anoint thee.
Grant wealth to us when thou art standing upright as when reposing on this Mother’s bosom.
a ‘6 They: the men who first honoured Agni who is called the singer's Bulls the strong God who protects his worshipper.
7 Adhvaryus: ministering priests, The Bird: the rapidly-flying Agni. Lhe willing Bulls: the zealous priests, who in this stanza are boldly called Gods. ‘Cf. ‘Is it not written in your law, I said, Ye are Gods?’ (St. John, x. 11),
_ 8 Heaven's two chief Invokers : or Hotars; according to Sdyana, the celestial and the terrestrial Agni, This stanza is repeated from IIL, 4. 7.
9 The many: the. adjective is feminine and has no substantive expressed, The Dawns may be intended, or perhaps libations. 53
11 This concluding stanza is the burden of several hymns of this Book, and there is considerable variation in Sdyaua’s interpretation of itin the different places in which it occurs,
1 O Sovran of the Forest: the tall tree (vdnaspéti) out of which is made the sacrificial post to which the victim is tied. The post when consecrated is a deified object and is regarded as a form of Agni.
With heavenly meuth: or balm; sacred oil or clarified butter. For a full account of the ceremony of anointing the Sacrificial Post, see Haug’s Aitarey. Brihmanun, Vol, IL. pp. 74-78,
328 THE HYMNS OF [BOOK II,
2 Set up to eastward of the fire enkindled, -uccepting prayer that wastes not, rich in heroes,
Driving far from us poverty and famine, lift thyself up to pune us great good fortune.
3 Lord of the Forest, raise thyself up on the loftiest spot of earth.
Give splendour, fixt and measured well, to him who brings the sacrifice.
- Well-robed, enveloped, he is come, the youthful: springing to life his glory waxcth greater. Contemplative in mind and God-adoring, sages of high intelligence upraise him.
_5 Sprung up he rises in the days’ fair weather, increasing in the men-frequented synod.
With song the wise and skilful consecrate him: his voice the God-adoring singer utters.
6 Ye whom religious men have firmly planted; thou Forest- Sovran whom the axe hath fashioned,—
Let: those the Stakes divine which here are standing be fain to grant us wealth with store of children.
7 Omen who lift the ladles up, these hewn and planted in the ground,
Bringing a blessing to the field, shall bear our precious gift to Gods.
8 Adityas, Rudras, Vasus, careful leaders, Harth, Heaven, and Prithiv? and Air’s mid-region, Accordant Deities, shall bless our worship and make our sacrifice’s ensign lofty.
9 Like swans that flee in lengthened line, the Pillars have come to us arrayed in brilliant colour. They, lifted up on high, by sages, eastward, go forth as Gods to the Gods’ dwelling-places.
10 Those Stakes upon the earth with rings that deck them seem to the eye like horns of hornéd creatures ;
a ee a
3 The loftiest spot of earth; the altar.
4 Well-robed, enveloped ; with a cord or garland.
5 In the days’ fuir weather : when the periodical Rains are over.
7 These hewn and planted ; apparently splinters cut from the tree.
8 Prithivt; Earth regarded as single, and not as one of the constantly connected pair Heaven and Earth.
9 Pillars; apparently chips or splinters (cf. stanza 7) which fall from the tree, as it is cut te form the Sacrificial Stake, like white or grey birds alighting on the ground,
Or, as upraised by priests in invocation, let them assist us in the rush to battle.
11 Lord of the Wood, rise with a hundred branches: ea thousand branches may we rise to greatness, Thou whom this hatchet, with an edge well whetted for great felicity, hath brought ‘before us,
HYMN IX. Agni,
We as thy friends have chosen thee, mortals a God, to be our help,
The Waters’ Child, the blesséd, the resplendent One, victorious and beyond compare.
2 Since thou delighting in the woods hast gone unto thy mother streams, Not to be scorned, Agni, is that return of thine when from afar thou now art here.
3 O’er pungent smoke hast thou prevailed, and thus art thou benevolent. Some go before, and others round about thee sit, they in whose friendship thou hast place.
4 Him who had passed beyond his foes, beyond continual pursuits, Him the unerring Ones, observant, found i in floods, couched like a lion in his lair.
5 Him wandering at his own free will, Agni here hidden from our view, Him Matarisvan brought to us from far away produced by friction, from the Gods.
6 O Bearer of Oblations, thus mortals received thee from tke Gods, Whilst thou, the Friend of man, guardest each sacrifice with thine own power, Most Youthful One.
7 Amid thy wonders this is good, yea, to the simple is it clear, When gathered round about thee, Agni, lie the herds where thou art kindled in the morn.
2 That return of thine: thy descent from the celestial waters in which thou art born as lightning.
3 Some: according to Sa4yana, the Adhvaryus ; others; the SAma-priests who sit and recite the prayers and hymns,
4 The unerring Ones: the Gods, who followed and found the fugitive Agni.
5 Mdtarisvan; the divine or semi-divine being who brought Agni to men. See Index.
4 In the morn: before the cattle are sent out to graze. Zhe herds, according to the Scholiast, include men as well as quadrupeds,
330 THE HYMNS OF (BOOK IIL
8 Offer to him who knows fair rites, who burns with purifying
glow, Swift envoy, active, ancient, and adorable: serve ye the God
atteytively. 9 Three times a hundred Gods and thrice a thousand, and three times ten and nine have worshipped Agni, ; For him spread sacred grass, with oil bedewed him, and stablished him as Priest and Sacrificer, HYMN X. Agni, Tur, Agni, God, Imperial Lord of all mankind, do mortal men With understanding kindle at the sacrifice. 2 They laud thee in their solemn rites, Agni, as Minister and Priest. Shine forth in thine own home as guardian of the Law. 3 He, verily, who honours thee with fuel, Knower of all Life, He, Agni! wins heroic might, he prospers well. 4 Ensign of sacrifices, he, Agni, with Gods is come to us, Decked by the seven priests, to him who bringeth gifts. 5 To Agni, the Invoking Priest, ones your best, your lofty speech, To him Ordainer-like who brings the light of songs. 6 Let these our hymns make Agni grow, whence, meet for laud, he springs to life, To mighty strength and great possession, fair to see. 7 Best Sacrificer, bring the Gods, O Agni, to the pious man: A joyful Priest, thy splendour drive our foes afar! 8 As such, O Purifier, shine on us heroic glorious might : Be nearest Friend to those who laud thee, for their weal. 9 So, wakeful, versed in sacred hymns, the holy singers kindle
thee, Oblation-bearer, deathless, cherisher of strength. HYMN XI. Agni. Aani is Priest, the great High Priest of sacrifice, most swift in act:
He knows the rite in constant course.
9 In the Vaisvadeva Nivid or Hymn of Invitation to the Visvedevas, the number of the Gods is said to be 3 times 11, then 88, then 308, then 3003, By adding together 33 + 3803 +3008 the number 3389 is ‘obtained. See Haug’s Aitareya Brihmanam, IT, p. 212, note,
5 Who brings the light of songs: who ho brightens and inspires our hymns,
Oblation-bearer, deathless, well inclined, an eager messenger,
Agni comes nigh us with the thought.
Ensign of sacrifice from of old, Agni well knoweth with his thought e
To prosper this man’s aim and hope.
Agni, illustrious from old time, the Son of Strength who knows all life,
The Gods have made to be their Priest.
Infallible is Agni, he who goes before the tribes of men,
A chariot swift and ever new.
Strength of the Gods which none may harm, subduing all his enemies,
Agni is mightiest in fame.
By offering sacred food to him the mortal worshipper obtains
-A home from him whose light makes pure.
From Agni, by our hymns, may we gain all things that bring happiness,
Singers of him who knows ail life.
O Agni, in our deeds of might may we obtain all precious things :
The Gods axe centred all in thee.
HYMN XII. Indra-Agni,
Moran, Indra-Agni, by our hymn, come to the juice, the precious dew:
Drink ye thereof, impelled by song.
O Indra-Agni, with the man who lauds you comes the wakening rite:
So drink ye both this juice outpoured.
Through force of sacrifice I choose Indra-Agni who love the wise :
With Soma let these sate them here.
Indra and Agni I invoke, joint-victors, bounteous, unsubdued,
Foe-slayers, best to win the spoil.
Indra and Agni, singers skilled in melody hymn you, bringing lauds :
I choose you for the sacred food.
Indra and Agni, ye cast down the devas forts which Dasas held,
Together, with one mighty
2 With the thought : or, through our prayer. 8 This mavs: who institutes the sacrifice.
Memes
6 The ninety forts: ninety is used indefinitely for a large number. The forts are the strongholds of the non- -Aryan inhabitants of the country.
332 THE HYMNS OF [BOOK II].
7 To Indra-Agni reverent thoughts go forward from the holy task Along the path of sacred Law. 8 O Indva-Agni, powers are yours, and dwellings and delightful food : Good is your readiness to act: . | | 9 Indra and Agni, in your deeds of might ye deck heaven’g lucid realms : ; Famed is that hero strength of yours, HYMN XIII. Agni, To Agni, to this God of yours I sing aloud with utmost power. May he come to us with the Gods, and sit, best Offeret, on the grass.
2 The Holy, whose are edvth and heaven, and succour waits __ upon his strength ; Him meri who bring oblations laud, and they who wish to gain, for grace. 3 He is the Sage who guides these men, Leader of sacred rites is he. Him, your own Agni, serve ye well, who winneth and bestoweth wealth.
4 So may the gracious Agni grant most goodly shelter for our use; Whence in the heavens or in the’ floods he shall pour wealth upon cur lands. 5 The singers kindle lim, the Priest, Agni the Lord of tribes of men, Resplendent and without a peer through his own excellent designs.
6 Help us, thou Behe best of all invokers of the Gods in sory’.
Beam, Friend of Maruts, bliss on us O Agni, a most liberal God.
7 Yea, grant vs tredsure thousandfold with children and with nourishment, And, Agni, splendid heto strength, exalted, wasting not away.
7 The holy task ; sacrifice,
The hymn and that which follows are ascribed to the Rishi Rishabha, a son of Visvimitra,
6 oe Brahman; Agni is here addressed. as the Brahman or praying . pries
HYMN XIY. Agni,
Tue pleasant Priest is come into the synod, true, skilled in sacrifice, most wise, Ordainer.
Agni, the Son of Strength, whose car is lightning, whose hair is flame, hath shown on earth his lustre.
2 To thee I offer reverent speech: accept it: to thee who markest it, victorious, faithful ! Bring, thou who knowest, those who know, and seat thee amid the sacred grass, for help, O Holy.
3 The Two who show their vigour, Night and Morning, by the wind’s paths shall haste to thee, O Agni. When men adorn the Ancient with oblations, these seek, as on two chariot-seats, the dwelling.
4 To thee, strong Agni! Varzna and Mitra and all the Maruts sang a song of triumph, What time unto the people’s lands thou camest, spreading them as the Sun of men, with lustre.
5 Approaching with raised hands and adoration, we have this day fulfilled for thee thy longing. Worship the Gods with most devoted spirit, a Priest with no unfriendly thought, O Agni.
6 For, Son of Strength, from thee come many succours, and powers abundant that a God possesses. Agni, to us with speech that hath no falschood grant riches, real, to be told in thousands,
7 Whatever, God, in sacrifice we mortals have wrought is all for thee, strong, wise of purpose ! Be thou the Friend of each good chariot’s master. All thig enjoy thou here, immortal Agni,
HYMN XV, Agni.
RESPLENDENT with thy wide-extending lustre, eae the terrors of the fiends who hate us.
May lofty Agni be my guide and shelter, ine casily-invoked, the good Protector.
2 Be thou to us, while now the morn is breaking, be thou a guardian when the Sun hath mounted.
2 Those who know: the Gods.
3 The Ancient: Agni.
4 Spreading them: causing Aryan men to spread ag the sun spreads his ra ier 5 Thy longing: for oblations.
$ All this; all our sacrificial offerings.
334 THE HYNMS OF [BOOK ITT.
Accept, a8 men accept a true-born infant, my laud, O Agni nobly born in body. 3 Bull, who beholdest men, through many mornings, among the dark ones shine forth red, O° Agni, Lead us, good Lord, and bear us over trouble: Help us who long, Most Youthful God, to riches. 4 Shine forth, a Bull invincible, O Agni, winning by conquest all the forts and treasures, Thou Jatavedas who art skilled in guiding, the chief high sav- . ine sacrifice’s Leader. 5 Lighting Gods hither, Agni, wisest Singer, bring thou to us many and flawless shelters. Bring viyour, like a car that gathers booty : bring us, O Agni, beautcous Earth and Heaven. 6 Swell, O thou Bull and give those powers an impulse, e’en Earth and Heaven who yield their milk in plenty, Shining, O God, with Gods in clear effulgence. Let not a mortal’s evil will obstruct us. 7 Agni, as holy food to thine invoker, give wealth in cattle, lasting, rich in marvels. To us be born a son and spreading offspring. Agni, be this thy gracious will to us-ward. HYMN XVI. Agni. Tris Agni is the Lord of great felicity and hero strength ; Lord of wealth rich in children, wealth in herds of kine; Lord of the battles with the foe. 2 Met Mar we Heroes, ‘upon him the Prosperer in whom is oy -yealth ; Wi ‘14, ‘++ " conquer evil-hearted men, who overcome the enemy. 3 As such, O Agni, deal us wealth and hero might, O Bounteous. One ! Most lofty, very glorious, rich in progeny, free from disease and full of power. 4 He who made all that lives, who passes all in might, who orders service to the Gods, He works among the Gods, he works in hero strength, yea, also in the praise of men.
8 Among the dark ones ; in the darkness of the nights. 6 Their milk: rain and all fertilizing influence.
2 Who: referring to the Maruts ; the verbs being in the third pergon, 3 Most lofty, etc; these epithets qualify wealth and hero might,
5 Give us not up to indigence, Agni, nor want of hero sons, Nor, Son of Strength, to lack of cattle, nor to blame. Drive thou our enemies away. 6 Help us to strength, blest Agni! rich in progeny, abundant, in our sacrifice. . Flood us with riches yet more plenteous, bringing weal, with high renown, most Gloricus One !
HYMN XVII. Agni.
Duty enkindled after ancient customs, bringing all treasures, he is balmed with unguents,— Flame-haired, oil-clad, the purifying Agni, skilled in fair rites, to bring the Gods for worship. 2 As thou, O Agni, skilful Jitavedas, hast sacrificed as Priest of Earth, of Heaven, So with this offering bring the Gods, and prosper this sacrifice to-day as erst for Manu. : 3 Three are thy times of life, O Jatavedas, and the three morn- "ings are thy births, O Agni. With these, well-knowing, grant the Gods’ kind favour, and help in stir and stress the man who worships. 4 Aoni most bright and fair with song we honour, yea, the ador-
able, O Jatavedas. Thee, envoy, messenger, oblation-bearer, the Gods have made
centre of life eternal.
That Priest before thee, yet more skilled in worship, stablished of old, health-giver by his nature,—
After his custom offer, thou who knowest, and lay our sacrifice where Gods may taste it.
HYMN XVIIL Agni.
Agent, be kind to us when we approach thee, good as a friend to friend, as sire and mother.
The races of mankind are great oppressors: burn up malignity that strives against us.
2 Agni, burn up the unfriendly who are near us, burn thou the
foeman’s curse who pays no worship.
C1
rrr ee w= ee reenter eee oe ne
3 Three ave thy times of life: the existence of Agni upon earth is said to be threefold as depeudent on the supply of fuel, clarified butter, and Soma, The three mornings; Agni is re-born every morning, and the number three appears to be used merely for the sake of accordance with the three times of life previously mentioned.
5 That Priest before thee: Agni’s more skilful predecessor is probably the celestial Agni, the high priest who sacrifices for the Gods, The terrestrial
Agni is tu take him for his model.
- _ THE HYMNS OF [BOOK ZIT.
Burn, Vasu, thou who markest well, the foolish: let thine eternal nimble beams surround thee.
3 With fuel, Agni, and with oil, desirous, mine offering I present for strength and conquest, , With prayer, so far as I have power, adoring—this hymn divine to gaina hundred treasures. - 4 Give with thy glow, thou Son of Strength, when landed, great vital power to those who toil to serve thee. Give richly, Agni, to the Visvimitras in rest and stir. Oft have we decked thy body, 5 Give us, O liberal Lord, great stove of riches, for, Agni, such art thou when duly kindled. Thou in the happy singer’s home bestowest, amply with arms extended, things of beauty. HYMN XIX. : ent AGNI, quick, sage, infallible, all-knowing, I choose to be our Priest at this oblation. In our Gods’ service he, best skilled, shall worship: may he obtain us boons for strength and riches. 2 Agni, to thee I lift the oil-fed ladle, bright, with an offering, bearing our oblation. From the right hand, choosing the Gods’ attendance, he with rich presents hath arranged the worship, 3 Of keenest spirit is the man thou aidest: give us good offspring, thou who givest freely. In power of wealth most rich in men, O Agni, of thee, the Good, may we sing forth faiy praises. 4. Men as they worship thee the God, O Agni, haye set on thee full many a brilliant aspect. So bring, .Most Youthful One, the Gods’ assembly, the Heavenly Host which thou to-day shalt honour. 5 When Gods anoint thee Priest at their oblation, and seat thee for thy task as Sacriticer, © Agni, be thou here our kind defender, and to ourselves vouchsafe the gift of glory. |
HYMN Xx, ery Wirr lauds at break of morn the priest invoketh Agni, Dawn, Dadhikras, and both the Asvins. 4 Full many a brilliant qapect ; bright appearance, or splendid presence.
1 Dadhtkrds: or Dadhikra, isa mythical being described as a kind of divine horse, and probably a personification of the morning Sun, He is . invoked in the morning together with Agni, Ushas, and the Asvins.
“HYMN 21.) THE RIGVEDA, 387 *
With one consent the Gods whose light is splendid, longing to taste our sacrifice, shall hear us. 2 Three are thy powers, 0 Agni, three thy stations, three-are thy tongues, yea, mauy, Child of Order | Phree bodies hast thou which the Gods delight in: with these protect our hymns with care unceasing,
38 O Agni, many are the names thou bearest, Immortal, God, Divine, and Jatavedcas : And many charms of charmers, All-Inspirer ! have they laid in thee, Lord of true attendants ! 4 Agni, like Bhaga, leads the godly people, he who is true to Law and guards the seasons. Ancient, all-knowing, he the Vritra-slayer shall bear the singer safe through every trouble. 5 I call on Savitar the God, on Morning, Brihaspati, and Dadhikras and Agni, On Varuna and Mitra, on the Asvins,*Bhaga, the Vasus, Rudras, and Adityas.
HYMN XX. Agni,
Ser this our sacrifice amony the Immortals: be pleased with these our presents, JAtavedas. O Priest, O Agni, sit thee down before us, and first enjoy the drops of oil and fatness. 2 For thee, O Purifier, flow the drops of fatness, rich in oil. After thy wont vouchsafe to us the choicest boon that Gods may feast. 3 Agni, Most Excellent! for thee the Sage are drops that drip with oil. Thou art enkindled as the best of Seers. Help thou the sacritice. 4 To thee, O Agni, mighty and resistless, to thee stream forth the drops of oil and fatuess. With great light art thou come, O praised by poets! Accept our offering, O thou Sage.
2 Three ire thy powers: or three kinds of strengthening food, clarified butter, fuel, and Soma, Three thy stations: three altars, or the three worlds, Three are thy tonyues: the three tires, Garhapatya, Ahavantya, and Dakshina, Three bodies : or forms as Pavaka, Pavamina, and Suchi.
Caan
3 The nemes thon beavest : or the natures thou possessest. Many charms ; or supernatural powers, )
4,
THE HYMNS OF [BOOK IT.
Fatness exceeding rich, extracted from the midst,—this as our gift we offer thee.
Excellent God, the drops run down upon thy skin. Deal them to each among the Gods.
HYMN XXII. Apni, Tris is that Agni whence the longing Indra took the pressed
Soma deep within his body. Winner of spoils in thousands, like a courser, with praise art
thon exalted, Jatavedas.
That light of thine in heaven and ran O Agni, in plants, 0 Holy One, and in the waters,
Wherewith thou hast spread wide the air’s mid-region— bright is that splendour, wavy, man-beholding.
O Agni, to the sea of heaven thou goest: thou hast called hither Gods beheld in spirit.
The waters, too, come hither, those up yonder in the Sun’s
realm of light» aud those beneath it.
Let fires that dwell in mist, combined with those that have
their home in floods, Guileless accept our sacrifice, great viands free from all disease.
5 Agni, as holy food to thine invoker give wealth in cattle,
lasting, rich in marvels.
To us be born a son and spreading offspring. Agni, be this thy ae will to us-ward.
HYMN XXIIL Agni-
Rusgep into life, well stablished in the dwelling, Leader of sacrifice, the Suge, the Youthful,
Here in the wasting fuel Jatavedas, eternal, hath assumed immortal being.
Both Bhiratas, Devasravas, Devavata, have strongly rubbed to life effectual Agni.
O Agni, look thou forth with ample riches: be, every day, bearer of food to feed us.
Him nobly born of old the fingers en produced, him whom his Mothers counted dear.
futiess exceeding rich, extracted from the midst : this hymn, Sdyana says,
is suitable for animal sacrifices. The fatness here spoken of is, as Professor Wilson remarks, the same that is described in Leviticus, IV. 9, as ‘the fat that covereth tle wards, and all the fat that is upon the inwards.’
‘3
Whence : literally, wherein ; that is poured out on whom or which.
Both Bharatas: sons of Bharata, the two Rishis of the hymn. His Mothers ; the two tire-sticks from which Agni springs to life,
FEYMN 25.] VHE RIGVEDA, 839
Praise Devavate’s Agni, thou Devasravas, him who shall be the people’s Lord.
4 He set thee in the earth’s most lovely station, in I:4’s place, in days of fair bright weather. On man, on Apayd, Agni! on the rivers Drishadvatt, Sarasvati, shine richly. -
5 Agni, as holy food to thine invoker give wealth in cattle, | lasting, rich in marvels. To us be born a son and spreading offspring Agni, be this thy gracious will ta us-ward
HYMN XXIV. Agni,
Aan, subdue opposing bands, and drive our enemies away. Invinoible, slay godless foes: give splendour to the wor- ‘shipper. :
2 Lit with libation, Agni, thou, deathless, who callest Gods to feast, Accept our sacrifice with joy.
3 With splendour, Agni, Son of Strength, thou who art worshipped, wakeful One, ) Seat thee on this my sacred grass,
4 With all thy fires, with all the Gods, Agni, exalt the songs we sing. And living men in holy rites.
5 Grant, Agni, to the worshipper wealth rich in heroes, plane teous store: Make thou us rich with many sons.
HYMN XXV. Agni,
Tuou art the sapient Son of Dyaus, O Agni, yea, and the Child of Earth, who knowest all things. Bring the Gods specially, thou Sage, for worship.
2 Agni the wise bestows the might of heroes, grants strengthening food, preparing it for nectar. Thou who art rich in food bring the Gods hither.
4 He: the worshipper. Harth’s most lovely station: according to Sayana,’ on the northern altar. Ji@’s place; the place of prayer and praise.
Drishadvatt and. Sarasvati (see Book I. 3.10.) are well known streams ; A pay@, which is not mentioned elsewhere, appears to have been a little stream in the same neighbourhood, near the earlier aettlemeuts of the Aryan i immigrants.
This hymn and the eight following are aacribed to-the Rishi VisvAmitra,.
$40 THE HYMNS OF [BOOK rt.
‘3 Agni,.infallible, lights Earth and Heaven, immortal Goddesses gracious to all men,— . . Lord through his strength, splendid through adorations.
4 Come to’the sacrifice, Agni and Indra: come to the offerer’s ; house who hath the Soma. Come, friendly-minded, Gods, to drink the Soma.
5 In the flools’ home art thou enkindled, Agni, O JAtavedas, Son of Strength, eternal, Esalting with thine help the gathering-places.
HYMN XXVI. Agni,
REVERING in our heart Agni Vaisvanara, the findor of the light, whose promises are true,
The liberal, gladsome, car-borne God, we Kusikas invoke him with oblation, seeking wealth with songs. |
2 That Agni, bright, Vaisvanara, we invoke for help, and
Matarisvan worthy of the song of praise ; Brihaspati for man’s observance of the Gods, the Singer
prompt to hear, the swiftly-moving guest.
3 Age after age Vaisvinara, neighing like a horse, is kindled with the women by the Kusikas.
i May. Agni, he who wakes among Immortal Gods, grant us heroic strength and wealth in noble steeds.
4 -Let them go forth, the strong, as flames of" fire with might.
Gathered for victory they have yoked their spotted deer.
Pourers of fioods, the Maruts, Masters of all wealth, they who can ne’er be conquered, make the mountains shake.
5 The Maruts, Friends of men, are gloriousas the fire: theiy . mighty and resplendent succour we implore, ‘- Those storming Sons of Rudra clothed in robes of rain, boon givers of good gifts, roar as the liong roar, 6 We, band on band and troop following troop, entreat with
- fair lauds Agni’s splendour and the Maruts’ might.
5 Jn the floods’ home: in the firmament, the home of the aerial waters. whe tty" 4s the worlds or regions inhabited hy living beings,
Cee eal
ae
my m4 a
Sweeter
..1 Vatgu4narg: common to, dear to, or dwelling with, all Aryan men. :. Augikas; men of the family of the Rishi Kusika, 2 MAtarvigvan;: avid here by Siyana to mean Agni as God of the lightning; but the usual sense of the word is appropriate enough,
3 With the women: the fingers, elscwhero called the damsels, and the wisters, which agitate the firo-stick.
4° Let'them yo forth: the Marats, or Storm-Gods,
BY MN 27:\ THE RIGVEDA, 844
With spotted deer for steeds, with wealth that never fails, they, wise Ones, come to sacrifice at our gatherings. 7 Agniam I who know, by birth, all creatures. Mine eye is _ butter, in my mouth is nectar Lam light threefold, measuret of the Yegion; exhaustléss heat am J, named burnt-oblation. 8 Bearing in mind a thought with light accordant, be purified the Sun with three refinings ; By his own nature gained the highest treasure, and looked abroad over the earth and heaven.
§ The Spring that fails not witha hundred streamlets, Father inspired of prayers that men should utter,
The Sparkler, joyous in his Parents’ bosom,—him, the Truthspeaker, sate ye, Harth and Heaven. :
HYMN XXVIIL. Agni,
. Iw ladle dropping oil your food goes in oblation up to heaven, Goes to the Gods in search of bliss. 2 Agni I laud, the Sage inspired, crowner of sacrifice through sone, Who listens and gives bounteous gifts.
3 O Agni, if we might obtain control of thee the potent God, ° Then should we overcome our foes,
4 Kindled at sacrifices he is Agni, hallower, mcet for praise, With flame for hair: to him we seek. 5 Immortal Agni, shining far, enrobed with oil, well worshipped, bears The gifts of sacrifice away. 6 The priests with ladles lifted up, worshipping here with holy thought. Have brought this Agni for our aid.
re
7 Here Agni speaks and declares his universality as the Soul of all. He knows all living creatures. His cye, or in his eye, is the light which is fed with offerings of sacred oil. The amrit, nectar, or ambrosia, which ia the re ward of piety, is obtained by burnt-offerings or through the mouth of: Agni, He traverses or measures ont the firmament, and as light he shines as the sun in heaven, the lightning in mid-air, and fire on earth. See note'on the passage in Wilson's Translation.
8 With three refinings: according to Sayana, with his three purifying forms as Agni, Vayu, and Sirya, or fire, wind, andsun. But parttraih may mean ‘with mental divisions,’ and the sense would be that Agni divided light into three, sun, lightning and fire.
9 His Pur ents’ bosom: in close connexion with Heaven and Earth.
342 THE HYMNS OF [B00R rr,
7 Immortal, Sacrificer, God, with wondrous power he leads the way, Urging the great assembly on. 8 Strong,“he is set on deeds of strength. In sacrifices led in front As Singer he completes the rite. 9 Excellent, he was made by thought. The Germ of beings have I gained, Yea, and the Sire of active strength. 10 Thee havé I stablished, Excellent, O strengthened by the sage’s prayer ! Thee, Agni, longing, nobly bright. 11 Agni, the swift and active One, singers, at time of sacrifice, Eagerly kindle with their food. ' 12 Agni the Son of Strength who shines up to the heaven in solemn rites, The wise of heart, I glorify. 13 Meet to be lauded and adored, showing in beauty through the dark, Agni, the Strong, is kindled well. 14 Agni is kindled as a bull, like a horse bearer of the Gods: Men with oblations worship him.
L5 Thee will we kindle as a bull, we who are Bulls ourselves, O
Bull, Thee, Agni, shining mightily. HYMN XXVIII Agni, Agni who knowest all, accept our offering and the cake of meal,
At dawn’s libation, rich in prayer ! 2 Agni, the sacrificial cake hath been prepared and dressed for thee: Accept it, O Most Youthful God.
3 Agni, enjoy the cake of meal and our oblation three days old : Thou, Son of Strength, art stablished at our sacrifice.
9 He was made by thought: by holy thought, or devotion.
15 We who ave Bulls ourselves: priests are frequently called bulls, on account of their great power. -Cf. III. 7. 7.
Ferree wa
8 Our oblation three days old; the Soma j juice prepared the day before yeseee and ‘left to ferment.
4 Here at the midday sacrifice enjoy thou the sacrificial cake, wise, Jatavedas !
Agni, the sages in assemblies never minish the portion due to thee the Mighty.
5 O Agni, at the third libation take with joy the offered cake of sacrifice, thou, Son of Strength. Through skill in song bear to the Gods our sacrifice, watchful and fraught with riches, to Immortal Gods.
6 O waxing Agni, knower, thou, of all, accept our gifts, the cake, ‘And that prepared ere yesterday.
HYMN XXIX, Agni Hure is the gear for friction, here tinder made ready for th e spark. Bring thou the Matron: we will rub Agni in ancient fashion forth. :
2 In the two fire-sticks Jatavedas lieth, even as the well-set germ in pregnant women, Agni who day by day must be exalted by men who watch and worship with oblations.
3 Lay this with care on that which lies extended: straight hath she horne the Steer when made prolific. With his red pillar—radiant is his splendour—in our skilled task is born the Son of Ja.
4 In Il4’s place we set thee down, upon the central point of earth, That, Agni Jatavedas, thou mayst bear our offerings to the Gods. 5 Rub into life, ye men, the Sage, the guileless, Immortal, very wise and fair to look on.
O men, bring forth the most propitious Agni, first ensign of the sacrifice to eastward.
1 Here ts the gear for friction: the word udhimdnthanam means the upper ‘fire-stick and the string used in agitating it. The tinder is a tuft of dry Kusa grass placed so as to catch the flame produced by attrition. The Mutron: the lower piece of wood in which the spark is generated. S&yana explains the word vigsdtnim, feminine of vigpéti, lord of the people, as protectress of men by menns of the sacritices which are performed with the help of the fire which she produces,
3 Lay this with cure: place the upper fire-stick, which is to be turned rap. idly round, upon the lower piece of wood which is prepared to receiveit. Zhe Son of 14: Agni.
4 In Jti's place: on the northern altar, the place of worship and libation, or prayer aud praise,
344 FAE AYMNS OF [BOOK IT].
6 When with their arms they rub him straight he shineth forth like a strong courser, red in colour, in the wood. Bright, checkless, as it were upon the Agvins: path, he passeth by the stones and burneth up the grass, 7 Agni shines forth when boru, observant, mighty, the bountiful, the Singer praised by sages ; Whom, as adorable and knowing all things, Gods set at solemn rites as offering-bearer. 8 Set thee, O Priest, in thine own place, observant: lay down the sacrifice in the home of worship. ‘» Thou, dear to Gods, shalt serve them with oblation: Agni, give long life to the sacriticer.
9 Raise ye a mighty smoke, my fellow-workers! Ye shall attain to wealth without ohstruction. This Agni is the battle-winning Hero by whom the Gods have
- overcome the Dasyus.
10 This is thine ordered place of birth whence sprung to life thou shonest forth. Knowing this, Agni, sit thee down, and prosper thou the songs we sing. 1] As Germ Celestial he is called Tandnapat, and Nardsansa born diffused in varied shape. Formed in his Mother he is Matarigyan ; he hath, in his course, become the rapid flight of wind.
12 With strong attrition rubbed to life, laid down with careful hand, a Sage, Agni, make sacvil'ces good, and for the pious bring the Gods. 13 Mortals have brought to life the God Immortal, the Conqueror with mighty jaws, unfailing. The sisters ten, unwedded and united, together grasp the Babe, the néw-born Infant.
14 Served by the seven priests, he shone forth from ancient time, when in his Mother’s bosom, in her lap, he glowed. Giving delight each day he closeth not his eye, since from the Asura’s body he was brought to life.
- 6 As tt were upon the 4 suing’ path: with the speed of the Asvins’ chariot,
8 In thine own place: the contre of the north altar,
_ TL Aa Germ Celestial: oy child of tho Asura Dyaus, that is, in the form of lightning, Jn his Mother ; according to Sdyana, in the maternal atmosphere,
13 The sisters ten ; the fingers used in producing fire.
44 Lhe Asura’s body : the Asura i. -- vanced te T)yaus, Professor Wilson, following Sayana, translates, ‘from tic ifiath. tt oo (spark-) emitting: wood,”
HYUN 30,3 THE RIGVEDA, 345
Even as the Maruts’ onslaughts who attack the foe, those born the firxt of all knew the full power of prayer.
The Kusikas have made the glorious hymn asceud, and, each one singly in his home, have kindled fire. :
As we, O Priest observant, have elected thee this day, what
time the solemn seerifice began, .
So surely hast thon worshipped, surely hast thou toiled : come
thou unto the Soma, wise and knowing all,
HYMN XXX. Indra,
Taz friends who offer Soma long to find thee: they pour forth Soma and present their viands.
They bear unmoved the cursing of the people, for all our wisdom comes from thee, O Indra.
Not far for thee are mid-air’s ‘loftiest regions: start hither, Lord of Bays, with thy Bay Horses.
Made for the Firm and Strong are these libations. The pressing-stones are set and fire is kindled.
Fair cheeks hath Indra, Maghavan, the Victor, Lord of a great host, Stormer, strong in acuon.
What once thou didst in might when mortals vexed thee, —
. Where now, O Bull, are those thy hero exploits ?
For, overthrowing what hath ne'er been shaken, thou goest forth alone destr oying Vritras.
For him who followeth thy Law the mountains and heaven
- and earth stand as if firmly stablished.
Yea, Much-invoked ! in safety through thy glories alone thou sprkest truth as Vritra’s slayer.
B’en these two boundless worlds to thee, O Indra, what time thon graspest them, are but a handful.
Forth with thy Bay Steeds down the steep, O Indra, forth, erushinz foemen, go thy bolt of thunder!
Slay those who meet thee, those who flee, who follow : make all thy promise true ; be all completed.
The man to whom thou givest as Provider enjoys domestic plenty undivided.
Blest, Indra, is thy favour dropping fatness: thy worship, Much-invoked ! brings gifts in thousands,
Thou, (ndra, Much-invoked! didst crush to pieces Kunaru handless fiend who dwelt with Danu.
creams cell ccmmae imtachatitaneeemm anne capmtiateamnemmmaeme a emmemttannndenemilam tated dhbaanemeenan atid eemimnieeabettitnatinaaietiinentatieninandmnnnen mame a cenienananenronns ine manana. Tor nignmamenemmes antes caeananhiataemmamnbaenerere er temmenernatmmanesmmentemcaiammometaineten an itiiae mmm emma ame neeil
15 Those born the first of all; the most ancient Rishis such as Kusika and
his sons.
Se een nasinaedl
8 Aundru: the name ofa demon. Ddnauw: mother of Vritra. Seo I. 32. 9,
346 THE WYMNS OF [BOOK E£IT,
Thou with might, Indra, smotest dead the scorner, the footless Vritra as he waxed in vigour. 9 Thou hast established in her seat, O Indra, the level earth, vast, vigorous, unbounded. The Bull hath propped the heaven and air’s mid-region: By thee sent onward let the floods flow hither.
10 He who withheld the kine, in silence yielded in fear before thy blow O Indra. He made paths easy to drive forth the cattle. Loud-breathing praises helped the Much-invoked One.
11 Indra alone filled full the earth and heaven, the Pair who meet together, rich in treasures. Yea, bring thou near us fron the air’s mid-region strength, on thy car, and wholesome food, O Hero.
12 Strya transgresses not the ordered limits set daily by the Lord of Tawny Coursers, When to the gual he comes, his journey ended, his Steeds he looses: this is Indra’s doing.
13 Men gladly in the course of night would look on the broad bright front of the refulgent Morning ; And all acknowledge, when she comes in glory, the manifold and goodly works of Indra.
14 A mighty splendour rests upon her bosom: bearing ripe milk the Cow, unripe, advances. All sweetness is collected in the Heifer, sweetness which Indra made for our enjoyment.
15 Barring the way, they come. Be firm, O Indra; aid friends to sacrifice and him who singeth. These must be slain by thee, malignant mortals, armed with ill arts, our quiver-bearing foemen, 16 A cry is heard from enemies most near us: against them send thy fiercest-laming weapon. —
Rend them from under, crush them and subdue them. Slay, Maghavan, and make the fiends our booty.
9 The Bull: the mighty Indra.
10 In silence: Tadopt Prof. M. Miiller’s interpr etation (Vedic Hymns, I. pp. ‘227, 228) of the difficult word a/dtringh, ‘which had evidently become unintelligible even at the time of YAska.’
“12 Set datly: with reference, perhaps, as Professor Ludwig remarks, -to the apparent change in the sun’s place of rising.
14 The Cow, and the Heifer: beneficent Ushas or Morning. _ 15 Lhey come; those who revile and hinder the worship of Indra,
ime eee ma)
APMN 31. THE RIGVEDA. 347
17 Root up the race of Rakshasas, O Indra; rend it in front and crush it in the middle.
How long hast thou behaved as one who wavers? Cast thy hot dart at bim who hates devotion : ®
18 When borne by strong Steeds for our weal, O Leader, thou seatest thee at many noble viands,
May we be winners of abundant riches. May Indra be our wealth with store of children.
19 Bestow on us resplendent wealth, O Indra; let us enjoy thine
- overflow of bounty.
Wide asa sea our longing hath expanded, fulfil it, O thou Treasure-Lord of treasures.
20 With kine and horses satisfy this longing ; with very splendid bounty still extend it. Seeking the light, with hymns to thee, O Indra, the Kusikas have brought their gift, the singers.
21 Lord of the kine, burst the kine’s stable open: cows shall be ours, and strength that wins the booty. Hero, whose might is true, thy home is heaven: to us, O Maghavan, grant gifts of cattle. 22 Call we on Magiavan, auspicious Indra, best Hero in this fight where spoil is gathered,
The Strong who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.
- HYMN XXXI. Indra,
Wiss, teaching, following the thought of Order, the sonless gained a grandson from his daughter.
Fain, as a sire, to see his child prolific, he sped to meet her with an eager spirit.
1 Tam unable to give a satisfactory or even an intelligible version or explanation of the first two stanzas which appear to attribute, in a very ohscure manner, to Agniand the Gods in heaven the customs or laws of succession to property among men. In the first stanza vdéhnih, which usually means an oblation-bearer, a sacrificer, a pricst, or one who is borne along as a God in a celestial car, is said by Sfiyana to mean sonless, the father of a daughter only, because he transfers his property through his married daughter into another family. The sonless father, according to Sayana, ‘stipulates that his daughter’s son, his grandson, shall be his son, a mode of affiliation recongnized by law ; and, relying on an heir thus obtained, and one who can perform his funeral rites, he is satisfied.’ This may be intelligible, but what it has to do with Agnior with the rest of the hymn is nat clear. Grassmann takes véhnilt to mean the upper fire-stick, and the daughter to mean the lower piece of wood.,
348 THE HYMNS OF [BOOK It.
2 The Son left not his portion to the brother, he made a home to hold him who should gain it. What time his Parents gave the Priest his being, of the good pair one acted, one promoted.
3 Agni was horn trembling with tongue that flickered, so that the Red’s great children should be honoured. Great is their germ, that born of them is mighty, great the Bays’ Lord’s approach through sacrifices.
4 Conquering bands upon the Warrior waited: they recognized great light from out the darkness.
The conscious Dawns went forth to meet his coming, and the sole Master of the kine was Indra.
5 The saves freed them from their firm-built prison: the seven priests drave them forward with their spirit. All holy Order’s pathway they discovered: he, full of aoe: ledgo, shared these deeds through worship, °
6 When Sarama’ had found the mountain’s fissure, that vast and ancient place she plundered throughly.
In the foods’ van she led them forth, light-footed: she who Well knew came first unto their lowing.
7 Longing for friendship came the noblest singer: the hill poured forth its treasure for the pious.
PER Re FART YORNfn SCOR OAT atm FRENTE De NEOTEL a.
2 The Son left nvt his portion to the brother: Wilson, following Siyana translates: ‘(a son) Lorn of the body oes not transfer (paternal) wealth to a sister.’ Ludwig takes the meaning to be: the bolily son (of Dyaus, or of the heavenly waters) did not transmit his inheritance (that is, sacrifice) to a brother. d home: the plants which recaive and hold Agni, who obtains the inheritance of sacrifice, Wis Purents; perhaps the fire sticks, one of which by agitation produces the flame in theother. Zhe good pair: the terrestrial offerer who performs the sacrifice, and the celestial offerer who makes it effectual. Bee Bergaigne, Lu Reliyion Védique, I. 934.
Ludwig allows that the meaning of the first two stanzas is pr Spleyanaien and Wilson says of his own translation : ‘ these two verses, if rightly interpr oted, are wholly unconnected with the subj ject of the Sitkta, and come in w ithout any apparent object: they are very obscure, and are only, made somewhat intelligible by interpratations which seem to be arbitrary, and are very unusual, ee uot peculiar to Séyana, his explanations being basecl on those of Y taka.’
3 Lhe Rel’s yrout chidlren: the hot ae ef the glowing fire. Ziiet born of them: Indra’s cominys, which is caused by the kindling of sacrifical five. 4 Conquering binds: the ever-victorious Maruts, The [urrior: Indra, their leader. Muster of the kine; recoverer of the vanished raya of light, 5 The suges and the seven priests: are the Angirases.
6 Saramé: the hound of Indra. See I. 62.3. In the floods’ van: hastening oub of the mountain cavern in advance of the liberated waters, hem: oe cows, the waters and the rays of light
7 The noblest singer; as a noun of multitude, all the Angirases,
HYMN 31] THE RIGVEDA, 349°
The Hero with young followers fought and conquered, and straightway Angiras was sluging praises. 8 Peer of cach noble thing, yea, all-excelling, all creatures doth he know, he slayeth Sushna. . Our Leader, fain for war, singing from heaven, as Friend ha . saved his lovers from dishonour. 9 They sate them down with spirit fain for bpoty, making with hymus a way to life eternal. And this is still their place of frequent session, whereby they sought to gain the months through Order. 10 Drawing the milk of ancient seed prolific, they jayed as they heheld their own possession. Their shout of triamph heated earth and heaven. When the kine showed, they bade the heroes rose them. 11 Indra drave forth the kine, that Vritra-slayer, while hymns of praise rose up and gifts were offered. For hin the Cow, noble and far-extouding, poured pleasant juices, brinzm2 oll and sweetness. 12 They made a mansion for their Father, deftly provided him a great and glorious dwelling ; With firm support parted and stayed the Parents, and, sitting, tixe | him there erected, mighty. 13 What time the ample chalice had impelled him, swift waxing, vast, to pierce the earth and heaven,— Him in whom blameless songs are all united: all powers invin- | cible belong to Judra. 14 I crave thy powers, I crave thy mighty friendship: full many a team goes to the Vritra-slayer. Groat is the laud, we seek the Prince’s favour. Be thou, O Maghavan, our guard and keeper.
a pga
oe ener eer anewey:
The Hero: Indra with his allies the Maruts,
_9 They: the Angirases, who had Leen eager to recover the cows. To gain the months: to acquire the power of keeping the monthly festivals.
10 Or, ‘They joyed to see them, as their own possession, yielding the milk of ancient seed prolific. The Angivases rejoiced as they again beheld the rays of light, shedding what originates and supports all life. Séyana’s rendering of this difficult stanza isthus given by Wilson: ‘Comtcinplating their own (cattle) giving milk to their former progeny (the diayirases) were delighted ; their shouts spread through heaven and earth ; they replaced the recovered: kine in their places, and stationed guards over the cows.’
12 For their Futher: according to Sayaua, fur their protector Indra. But Agni may be meant, the mansion beiny the place of sacrifice. Zhe Parents: Heaven and Karth, parents of all things.
18 The ample chalice: the bawl af Soma juice. But, according to Ludwig,
dhishdnd here and elsewhere, means earnest wiah, longing. 14 Full many a team. hymns sent forth like teams of horses.
350 THE HYMNS OF [BOOK. ITT,
15 He, having found great, splendid, rich dominion, sent life and motion to his friends and lovers. Indra who shone together with the Heroes begat the song, the Gre, and Sun and Morning. 16 Vast, the House-Friend, he set the waters flowing, all-lucid, widely spread, that move together. By the wise cleansings of the meath made holy, through days and nights they speed the swift streams onward. 17 To thee proceed the dark, the treasure-holders, both of them ‘sanctified by Stirya’s bounty, The while thy lovely storming Friends, O Indra, fail to attain the measure of thy greatness. 18 Be Lord of joyous songs, O Vritra-slayer, Bull dear to all, who gives the power of living. ma Come unto us with thine auspicious friendship, hastening, Mighty One, with mighty succours. 19 Like Angiras [ honour him with worship, and renovate old song for him the Ancient. Chase thou the many godless evil creatures, and give us, Maghayan, heaven’s light to help us. - 20 Far forth are spread the purifying waters: convey thou us across them unto safety? Save us, our Charioteer, from harm, O Indra, soon, very soon, make us win spoil of cattle. _ 21 His kine their Lord hath shown, e’en Vritra’s slayer: through the black hosts he passed with red attendants. , Teaching us pleasant things by holy Order, to us hath he _ thrown open all his portals. 22 Call we on Maghavan, auspicious Indra, best Hero in this fight where spoil is gathered,
The Strong who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.
16 By the wise cleansings; or according to Sdyana, the wise purifiers, that is, Agni, Vayu, and Sarya, who act as purifiers of the lihation of Soma juice.
17 The dark, the treasure-holders : or, the dark one and the treasure-holder ; Night and Day, Storming Friends: the Maruts.
20 The purifying waters ; the epithet pad vakth, purifying, is entirely out of place here, Ludwig suggests ptpakth, wicked, which would be more cree 21 Kine: rays of light. Red attendants ; the Maruts.
_ . "Many of the verses in this hymn,’ Prof. Wilson observes, ‘are of more’ os than usual obscurity.’ Prof. Grassmann places the hymn in his Appendix,
@
HYMN XXXII. Indra.
Drink thou this Soma, Indra, Lord of Soma; drink thou the draught of noonday which thou lovest.
Puffing thy cheeks, impetuous, liberal Giver, hereloose thy two Bay Horses and rejoice thee.
2 Quaff it pure, meal-blent, mixt with milk, O Indra; we have poured forth the Soma for thy rapture. Knit with the prayer-fulfilling band of Maruts, yea, with the Rudras, drink till thou art sated ; 3 Those who gave increase to thy strength and vigour, the Maruts singing forth thy might, O Indra. Drink thou, O fair of cheek, whose hand wields thunder, with Rudras banded, at our noon libation.
4 They, even the Maruts who were there, excited with song the meath-created strength of Indra. By them impelled to act he reached the vitals of Vritra, though ., he deemed that none might wound him. 5 Pleased, like a man, with our libation, Indra, drink, for enduring hero might, the Soma. Lord of Bays, moved by sacrifice come hither: thou with the Swift Ones stirrest floods and waters. 6 When thou didst loose the streams to run like racers in the swift contest, having smitten Vritra With flying weapon where he lay, O Indra, and, godless, kept the Goddesses encompassed. 7 With reverence let us worship mighty Indra, great and sublime, eternal, ever-youthful, i Whose greatness the dear world-halves have not measured, no, nor conceived the might of him the Holy. . 8 Many are Indra’s nobly: wrought achievements, and noné of all the Gods transeress his statutes. He beareth up this carth and heaven, and, doer of marvels, he begat the Sun and Morning.
1 Puffing thy cheeks: meaning, apparently, smacking thy lips in anticipation of the Noma-draught. Sayana explains it as, ‘ filling their (Indra’s horses’) jaws with fodder.’ Impetuous: this appears to be the meaning of the epithet rijtshin as derived from the root 77, rather than, as SAyana explains it, ‘drinker of the spiritless residue of the Soma.’ The latter meaning, however, is admissible, and is supported by good authority.
8 The Maruts singing forth thy might: the song of the Maruts is the music of ‘The wingdd storms, chaunting their thunder-psalm,'’—Shelley.
5 Like a man: or, a8 thou wast pleased with the libation of Manu,
The Suift Ones: the Maruts.
" § The Goddesses: the heaven’y waters. 7 The dear world-halves ; heuven and earth,
352 THE HYMNS OF [BOOK ITI.
‘9 Herein, O Guileless One, is thy true greatness, that soon as horn thou drankest up the Soma. Days may not check the power of thee the Mighty, nor the nights, Indra, nor the months, nor autwuns. 10 As goon as thou wast born in highest heaven thou drankest Soma to delight thee, Indra ; And when thou hadst pervaded earth and heaven thou wast | the first supporter of the singer. 11 Thou, puissant God, more mighty, slewest Ahi showing his strength when couched around the wators. The heaven itself attained not to thy greatness when with one hip of thine the earth was shadowed. 12 Sacrifice, Indra, made thee wax so mighty, the dear oblation with the flowing Soma. O Worshipful, with worship help our worship, for worship helped thy bolt when slaying Ahi. 13 With sacrifice and wish have I brought Indra; still for new blessings mny [ turn him hither, Him magnitied by ancient songs and praises, by lauds of later time aud days yet recent. “ 14 I have brought forth a song when louging seized me: ere the decisive day will I laud hhulra ; Then may he safely bear us over trouble, as in a ship, when _ both sides invocate him, 15 Full is lis chalice: Glory! Like a pourer I have filled up the vessel for his drinking. Presented on the right, dear Soma juices have brought ug Tndyva, to rejoice him, hither. 16 Not the deep-flowing flood, O Much-invoked One! not hills _ that compass thee about restrain thee, Since here incited, for thy friends, O Indra, thou brakest e’en the firm-built stall of cattle. 17 Call we on Maghavan, auspicious Indra, best Hero in tho fight where spoil is gathered, The Stroug who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.
th
Re emer eet allen mere ent te SRL hae ESF
VL When with one hip of thine the earth isa shadowed: Prof. Wilson, follow- Ing Siyana, translutes: ‘as thu remainclst concealing the earth by one of (thy) Tames.’ and observes that the meaning is uot very clear. Bub sphist means a hip and not a flame, and the poet appears to mean that a portion of Indra’s body shadowed or covered the earth while the reat was in the heavens. So, in Book X. 119 11, Indra is represented as saying when ecxhilarated by Soma: divi me aayth pakshd “dhd aayim achtkpisham, one side of me is in the sky, and J have drawn the other down.
Ld Bre the decisive duy: on the eve of an important battle,
HYMN XXXIII. Indra,
Forts from the bosom of the mountains, eager as two swift mares with loosened rein contending,
Like two bright mother cows who lick their Youngling, Vipas and Sutudri speed down their waters.
2 Impelled by Indra whom ye pray to urge you, ye move as *+were on chariots to the ocean. Flowin z together, swelling with your billows, O lucid Streams, each of you seeks the other.
3 I have attained the most maternal River, we have approached Vipas, the broad, the blesséd.
Licking as ’twere their calf the pair of Mothers flow onward to their common home together.
4 We two who rise and swell with billowy waters move forward to the home which Gods have made us.
Our flood may not be stayed when urged to motion. What would the singer, calling to the Rivers ?
5 Linger a little at my friendly bidding; rest, Holy Ones, a moment in your journey.
With hymn sublime soliciting your favour Kusika’s son hath called unto the River.
6 Indra who wields the thunder dug our channels: he smote down Vritra, him who stayed our currents. Savitar, God, the lovely-handed, led us, and at his sending forth we flow expanded.
The hymn is a dialogue between Visvimitra and the rivers Vipds and Sutudri who are regarded severally as the Rishis or seers of the verses ascribed to - them. The legend cited by Sfyana says that Visvémitra, the Purohita or family priest of King Sudas, having obtained wealth by means of his office, took the whole of it and came to the confluence of the Vipis and the Sutudrt, Others followed. In order to make the rivers fordable he lauded them with the first three verses of the hymn. The hymn has some poetical beauty, and is interesting as a relic of the traditions of the Aryans regarding their progress eastward in the Land of the Five Rivers.
1 Vipds: considered to be identical with the Hyphasis of Arrian, is the modern Beis which rises in the Himalaya and falls into the Sutlej, the S wudrt of the text, a little to the south-east of Amritsar,
4 The rivers speak in reply to Visvimitra’s address.
5 Visvamitra speaks again. Ai my friendly bidding: according to the Scholiasts, Yaska and Sdyana, the meaning of me vdchase somyitya is, ‘to my speech importing the Soma ;’ that is, the object of my address is that I may cross over and gather the Soma-plant. The word somyd, consisting of, connected with, or inspired by, Soma, appears to have here its more general meaning of lovely, pleasant, or friendly. Kusika’s son: Visvimitra, .
6 The rivers speak. Savitar: said by Séyana to be used here as an epithet of Indra, ‘the impeller of the whole world,’
854 THE HYMNS OF [BOOK Ii.
7 That hero deed of Indra must be lauded for.ever that he rent’
Ahi in pieces. He smote away the obstructers with his thunder, and eager
for sheir course forth flowed the waters. 8 Never forget this word of thine, O singer, which future gene-
rations shall reécho. In hymns, O bard, show us thy loving-kindness. Humble us
not mid men. To thee be honour! 9 List quickly, Sisters, to the bard who cometh to you from far
away with car and wagon. Bow lowly down ; be easy to be traversed: stay, Rivers, with
your floods below our axles. 10 Yea, we will listen to thy words, O singer. With wain and
car from far away thou comest. Low, like a nursing mother, will I bend me, and yield me as a
maiden to her lover. 11 Soon as the Bharatas have fared across thee, the warrior band,
urged on and sped by Indra, Then let your streams flow on in rapid motion. I crave your
favour who deserve our worship. 12 The warrior host, the Bharatas, fax ed over: the singer won the favour of the ‘Rivers. Swell with your billows, hasting, pouring riches. Fill full your channels, and roll swiftly onward. 13 So let your wave bear up the pins, and ye, O Waters, spa the
thongs ; And never may the pair of Bulls, harmless and sinless, waste
away.
HYMN XXXTV. Tada:
FORT-RENDER, Lord of Wealth, dispelling foemen, Indra with lightnings hath o’ercome the Dasa.
7 Visvamitra speaks.
8 The rivers speak.
9 Visvimitra speaks,
10 The rivers speak.
11 Visvamitra speaks. The Bharatas: the family of Visvamitra.
13 This verse, in a different metre, is manifestly a later addition. The pine: of the yokes. The pair of Bulls: the two strong rushing rivers, Cf, Horace’s tauriformis Aufidus. Prof. Wilson, following Séyana, gives a somewhat different version of the stanza: ‘Let your waves (rivers) so flow that the pin of the yoke may be above (their) waters: leave the traces full, and may (the two streams) exempt from misfortune or defect, and uncensured,
exhibit no (present) increase.’ —§
1, Fort-render : breaker-down of the cloud-castles of the demons who with- ? hold the rain as well as of the str ongholds of the hostile non-Aryan tribes,
f ‘ a rer
Impelled by prayer and waxen great in body, he hath filled earth and heaven, the Bounteous Giver.
2 I stimulate thy zeal, the Strong, the Hero, decking my song of praise for thee Immortal. F O Indra, thou art equally the Leader of heavenly hosts and human generations.
3 Leading his band Indra encompassed Vritra; weak grew the wily leader of enchanters.
- He who burns fierce in forests slanghtered Vyansa, and made the Milch-kine of the nights apparent.
4 Indra, light-winner, days’ Creator, conquered, victorious, hostile bands with those who loved him.
For man the days’ bright ensign he illumined, and found the
light for his great joy and gladness.
5 Forward to fiercely falling blows pressed Indra, herolike doing. many hero exploits. These holy songs he taught the bard who praised him, and widely spread these Dawns’ resplendent colour.
6 They laud the mighty acts of him the Mighty, the many glorious deeds performed by Indra. He in his strength, with all-surpassing prowess, through wondrous arts crushed the malignant Dasyus.
7 Lord of the brave, Indra who rules the people gave freedom to the Gods by might and battle. Wise singers glorify with chanted praises these his achievements in Vivasvin’s dwelling. 8 Excellent, Conqueror, the victory-giver, the winner of the light and Godlike Waters, He who hath won this hroad earth and this heaven,—in Indra they rejoice who love devotions. 9 He gained possession of the Sun and Horses, Indra obtained the Cow who feedeth many. Treasure of gold he won; he smote the Dasyus, and gave protection to the Aryan colour.
3 He who burns fierce in forests: perhaps the thunderbolt. Vyansa: the name of one of the demons of drought. See I. 101. 2, and 108, 2.
Made the Milch-kine of the nights apparent: according to Siyana, ‘made manifest the (stolen) cows (that had been hidden) in the night ;’ that is, recovered the rays of light. ; ‘
7 In Vivasedn’s dwelling: in the sacrificial chamber, in’ the home of the worshipper who represents Vivasvin, the Radiant God, regarded aa the Celestial Sacrificer.
9 The 4 ryan colour: ar, race of Aryas ; according to Sayana, the nobleat tribe ur order, meaning the first three classes or castes,
356 THE HYMNS OF ‘BOOK ILL.
10 He took the plants and days for his possession ; he gained the forest trees and air’s mid-region. Vala he cleft, and chased away opponents: thus was he tamer of the oyerweening.
1] Call we on Maghavan, auspicious Indra, best Hero in the fight where spoil] is gathered, The Strong, who listens, who gives aid in battles, who slays the Vritras, wins and gathers treasures.
HYMN AAV. Indra,
Mount the Bay Horses to thy chariot harnessed, and come to us like Vayu with his coursgers. Thou, hastening to us, shalt drink the Soma. Hail, Indra! We have poured it for thy rapture. . 2 For him, the God who is invoked by many, the two swift Bay .Steeds to the pole I harness, That they in fleet course may bring Indra hither, e’en to this sacrifice arranged completely. 3 Bring the strong Steeds who drink the warm libation, and, Bull of Godlike nature, be thou gracious. Let thy Steeds eat; set free thy Tawny Horses, and roasted grain like this consume thou daily.
4 Those who are yoked by prayer with prayer I harness, fleet : friendly Bays who take their joy together. Mounting thy firm and easy car, O Indra, wise and all-knowing come thou to the Soma. 5 No other worshippers must stay heside them thy Bays, thy vigorous and smooth-backed Coursers. Pass by them all and hasten onward hither: with Soma pressed we will prepare to feast thee. | 6 Thine is this Soma; hasten to approach it. Drink thou thereof, benevolent, and cease not. Sit on the sacred grass at this our worship, and take these drops into thy belly, Indra. 7 The grass is strewn for thee, pressed is the Soma; the grain is ready for thy Bays to feed on. To thee who lovest them, the very mighty, strong, girt by Maruts, are these gifts presented.
2 1 harness: my prayer causes Indra to harness,
3 Who drink the warm libution: or, according to Séyana, ‘ who protect.us from our enemies.’ Roasted grain: fried harley, according to Sayana, The grain would appear to be intended for Indva’s horses, See stanza 7,
HYMN 36.) HE RIGVEDA. 357
8 This the sweet draught, with cows, the men, the mountains, the waters, Indra, have for thee made ready. Come, drink thereof, Sublime One, friendly-minded, foreseeing, knowing well the ways thou goest. § The Maruts, they with whom thou sharedst Soma, Indra, who made thee strong and were thine army,— With these accordant, eagerly desirous drink thou this Soma with the tongue of Agni. 10 Drink, Indra, of the juice by thine own nature, or by the tongue of Agni, O thou Holy. Accept the sacrificial gift, O Sakra, from the Adhvaryu’s hand or from the Hotav’s. 11 Call we on Maghavan, auspicious Indra, best Hero in the fight where spoil is gathered, The Strong, who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.
HYMN XXXVI. Indra,
WirH constant succours, fain thyself to share it, make this oblation which we bring effective. Grown great through strengthening gifts at each libation, he hath become renowned by mighty exploits. 2 For Indra were the Somas erst discovered, whereby he grew strong-jointed, vast, and skilful. Indra, take quickly these presented juices: drink of the strong, that which the strong have shaken. 3 Drink and wax great. Thine are the juices, Indra, both Somas ’ of old time and these we bring thee. Even as thou drankest, Indra, earlier Somas, so drink to-day, anew guest, meet for praises. 4 Great and impetuous, mighty-voiced in battle, surpassing power is his, and strength resistless. Him the broad earth hath never comprehended when Somas cheered the Lord of Tawny Coursers.
8 With cows: that is, with the milk which is mixed with Soma. Zhe men: who make all preparations for the sacrifice. Zhe mountains: on which the Soma grows; or perhaps the pressing-stones brought from the hill-side. Zhe waters : used to purify the Soma.
10 By thine own nature: by thine own strength, or effort ; spontaneously. Sakra: Mighty One; a common name of Indra.
2 Drink of the strong: that is, of the strong Soma juice, which has been shaken, i.e. violently pressed out, by the strong pressing-stones.
4, Mighty-voiced: the exact meaning of virapsin is uncertain. Prof, Wilson renders it, after Sayana, by ‘defier of foes,’
358 THE HYMNS OF [BOOK FTI,
5 Mighty and strong he waxed for hero exploit: the Bull wag furnished with a Sage’s wisdom. Indra is our kind Lord; his steers have vigour; his cows are many with abundant offspring. 6 As floods according to their stream flow onward, so to the sea, as borne on cars, the waters. Vaster is Indra even than his dwelling, what time the stalk milked out, the Soma, fills him. 7 ager to mingle with the sea, the rivers carry the well-pressed Soma juice to Indra. They drain the stalk out with their arms, quick-handed, and cleanse it with a stream of mead and filters. 8 Like lakes appear his flanks filled full with Soma: yea, he contains libations in abundance. When Indra had consumed the first sweet viands, he, after slaying Vritra, claimed the Soma. 9 Then bring thou hither, and let none prevent it: we know thee well, the Lord of wealth and treasure. That splendid gift which is thine own, O Indra, vouchsafe to us, Lord of the Tawny Coursers.
10 O Indra, Maghavan, impetuous mover, grant us abundant wealth that brings all blessings. Give us a hundred autwmns for our life-time: give us, O faircheeked Indra, store of heroes. 11 Call we on Tndra, Maghavan, auspicious, best Hero in the fight where spoil is gathered, The Strong, who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.
HYMN XXXVIL. Indra,
O Inpra, for the strength that slays Vritra and conquers in the fight, We turn thee hitherward to us.
5 His cows : I follow Sdyana, Roth, Ludwig, and Grassmann in giving this meaning to dékshinéh, as the meaning ‘guerdons,’ ‘donations,’ does not suit the passage,
6 As rivers increase the size of the ocean, so libations of Soma juice augment the greatness of Indra until he is too vast for his home the heaven to contain him.
7 The sea: perhaps the sacrificial reservoir. Zhe rivers ; waters used in the Soma ceremonies.
hey drain: that is, the officiating priests.
9 Bring thou hither: bring the wealth for which we pray,
104 ene ed autumna: see I, 89, 9,
2 O Indra, Lord of Hundred Powers, may those who praise thee hitherward Direct thy spirit and thine eye. 3 O Indra, Lord of Hundred Powers, with all our songs we invocate ey Thy names for triumph over foes. 4 We strive for glory through the powers immense of him whom many praise, _ OF Indra who supports mankind. ) For Vritra’s slaughter I address Indra whom many invocate, To win us booty in the wars.
6 In battles be victorious. We seek thee, Lord of Hundred Powers, Indra, that Vritra may be slain, 7 In splendid combats of the hosts, in glories where the fight is WON, Indra, be victor over foes. 8 Drink thou the Soma for our help, bright, vigilant, exceeding strong, O Indra, Lord of Hundred Powers.
9 O Satakratu, powers which thou mid the Five Races hast displayed— These, Indra, ‘do I claim of- thee. 10 Indra, great glory hast thou gained. Win splendid fame which none may mar: We make thy might perpetual.
11 Come to us either from anear, or, Sakra, come from far away. Indra, wherever be thy home, come to us thence, O Thunderarmed, |
HYMN XXXVIII. Indra.
Hastrne like some strong courser good at drawing, a thought have I imagined like a workman.
Pondering what is dearest and most noble, I long to see the sages full of wisdom.
2 Those who praise thee: the institutors of the sacrifice.
8 Vigilant: according to Siyaua, Soma prevents sleep.
9 Satakratu: Lord of a hundred, or countless, powers.
The Five Races: Indra is the special protector of the five Aryan tribes.
This hymn is ascribed to the Rishi Prajipati, of the family of Visvamitra, or Prajipati, son of V&k, or both together, or VisvAmitra himself. The deity is said to be Indra, although he is mentioned only in the concluding verse, The hymn is intentionally obscure, and in parts unintelligible.
1 Like a workman: as a carpenter prepares his wood.
I long to see the sages: that I may learn from them what I wish to know,
360 THE HYMNS OF {BOOK I??,
2 Ask of the sages’ mighty generations: firm-minded and devout they framed the heaven. These are thy heart-sought strengthening directions, and they have come to be the sky’s upholders.
8 Assuming ii this world mysterious natures, they decked the heaven and earth for high dominion, Measured with measures, fixed their broad expanses, set the great worlds apart held firm for safety.
4 Even as he mounted up they all adorned him: self-luminous he travels clothed in splendour. That is the Bull’s, the Asura’s mighty figure: he, omniform, hath reached the eternal waters. 5 First the more ancient Bull engendered offspring: these are his many draughts that lent him vigour. From days of old ye Kings, two Sons of Heaven, by hymns of sacrifice have won dominion. 6 Three seats ye Sovrans, in the holy synod, many, yea, all, ye honour with your presence, | There saw I, going thither in the spirit, Gandharvas in their course with wind-blown tresses. 7 That same companionship of her, the Milch-cow, here with the strong Bull’s divers forms they stablished. Enduing still some new celestial figure, the skilful workers shaped a form around him, 8 Let no one here debar me from enjoying the golden light which Savitar diffuses.
He covers both all-fostering worlds with praises even as a woman cherishes her children.
8 For high dominion: that Indra might rule over them.
4 Even as he mounted up: that is, Indra as the Sun.
The eternal waters: or, according to Prof, Roth, ‘the forces of eternity,’ 5 Dhe more ancient Bull: Indra as the Sun.
Two Sons of Heaven: or of Dyaus; Varuna and perhaps Mitra.
6 The three seuts are heaven, the firmament or mid-air, and the earth. The poet appears to mean, by the words that follow, that no place of sacrifice is duly consecrated unless these Gods are present.
The Gandharvas, according to the Scholiast, are the guardians of the Soma. Here, probably, they are merely sunbeams,
7 The Milch-cow is Dawn, and the strong Bull is apparently Indra as the Sun. ‘This stanza,’ Professor Wilson remarks, ‘is singularly obscure, and ig very imperfectly explained by the commentators,’
8 .This stanza also is hardly intelligible.
=m + morse Oro
HYMN 39.1 THE RIGVEDA, 36%
9 Fulfil, ye Twain, his work, the Great, the Ancient: as heavenly blessing keep your guard around us. All the wise Gods behold his varied actions who stands erect, whose voice is like a herdsman’s,
10 Call we on Indra, Maghavan, auspicious, best Hero in the fight where spoil is gathered, The Strong, who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.
HYMN XXXIX, Indrae
To Indra from the heart the hymn proceedeth, to him the Lord, recited, built with praises ; .
The wakening song sung forth in holy synod: that which is born for thee, O Indra, notice.
2 Born from the heaven e’en in the days aforetime, wakening, sung aloud in holy synod, Auspicious, clad in white and shining raiment, this is the ancient hymn of our forefathers.
3 The Mother of the Twins hath borne Twin Children: my tongue’s tip raised itself and rested silent. Killing the darkness at the light’s foundation, the Couple newly born attain their beauty.
4, Not one is found among them, none of mortals, to blame our sires who fought to win the cattle.
Their strengthener was Indra the Majestic: he spread theix stalls of kine, the Wonder- Worker.
5 Where as a Friend with friendly men, Navagvas, with heroes, on his knees he sought the cattle. There, verily with ten Dasagvas Indra found the Sun lying hidden in the darkness. |
9 Ye Twain: apparently Mitraand Varuna. The Great, the Ancient: Dyaus.
Whose voice ts ikea herdsman’s: Professor Wilson renders this, ‘blandlyspeaking.’ The meaning appears to be, using his voice for the protection of man, like a herdsman who calls out to his cattle.
ePrenatesratabcaiasaan
This hymn and the following thirteen are ascribed to the Rishi Visvimitra.
2 Olad in white and shining raiment; clothed with energy and splendour.
3 The Mother of the Twins: according to Sayana, Ushas or Dawn. Twin Children: the Asvins. fy tongue’s tip raised itself: I prepared to praise the Asvins, but was unequal to the task.
4 See M. Miiller, Chips, IV. 29 (Edition of 1895).
eww ht FT
5 Navagvas; ¢ 7 .. “.mily often associated with the Angirases and described as *''::: ' ™ » battles. See I. 38. 6, and 62. 4.
Dagagvas: melivers 01, or priestly allies connected with, the family of Angiras, See I, 62, 4,
- THE HYMNS OF [BOOK ITl.
6 Indra found meath collected in the milch-cow, by foot and hoof, in the cow’s place of pasture. That which lay secret, hidden in the waters, he held in his right,hand, the rich rewarder.
7 He took the light, discerning it from darkness: may we be far removed from all misfortune. These songs, O Soma-drinker, cheered by Soma, Indra, accept from thy most zealous poet.
8 Let there be light through both the worlds for worship: may we be far from overwhelming evil.
Great woe comes even from the hostile mortal, piled up; but good at rescue are the Vasus.
9 Call we on Maghavan, auspicious Indra, best Hero in the fight where spoil is gathered, The Strong, who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.
HYMN XL. Indra,
Tuer, Indra, we invoke, the Bull, what time the Soma is expressed. So drink thou of the savoury juice. 2 Indra, whom many laud, accept the strength-conferring Soma juice : Quaff, pour down drink that satisfies. 3 Indra, with all the Gods promote our wealth-bestowing . sacrifice, Thou highly-lauded Lord of men.
4 Lord of the brave, to thee proceed these drops of Soma juice expressed, The bright drops to thy dwelling-place. 5 Within thy belly, Indra, take juice, Soma the most excellent : Thine are the drops celestial. 6 Drink our libation, Lord of hymns: with streams of meath thou art bedewed : Our glory, Indra, is thy gift. 7 To Indra go the treasures of the worshipper, which never fail : He drinks the Soma and is strong.
6 Indra found meath: sweet rain. By foot and hoof: tracking the cows by their foot-marks, YLhat which lay secret: the rain which was imprisoned in the clouds,
AIYMN 42.) THE RIGVEDA. 363
8 From far away, from near at hand, O Vritra-slayer, come to us: Accept the songs we sing to thee. 9 When from the space between the near and fax thou art invoked by us, Thence, Indra, come thou hitherward. HYMN XLi Indra.
Invoxep to drink the Soma juice, come with thy Bay Steeds, Thunder-armed ! “Come, Indra, hitherward to me. ' 2 Our priest is seated, true to time; the grass is regularly strewn ; The pressing-stones were set at morn. 3 These prayers, O thou who hearest prayer, are offered: seat thee on the grass. Flero, enjoy the offered cake. 4 O Vritra-slayer, be thou pleased with these libations, with these hymns, Song-loving Indra, with our lauds. 5 Our hymns caress the Lora of Strength, vast, drinker of the Soma’s juice, ; Indra, as mother-cows their calf. 6 Delight thee with the juice we pour for thine own great munificence : Yield not thy singer to reproach. 7 We, Indra, dearly loving thee, bearing oblation, sing thee hymns: Thou, Vasu, dearly lovest us. 8 O thou to whom thy Bays are dear, loose not thy Horses far from us : Here glad thee, Indra, Lord divine. 9 May long-maned Coursers, dropping oil, bring thee on swift car hitherward, Indra, to seat thee on the grass,
HYMN XLII. Indra,
Comz to the juice that we have pressed, to Soma, Indra, blent with milk : Come, favouring us, thy Bay-drawn car!
§ The spuce between the near and far: the firmament or mid-air, between the earth and the distant sky.
ddd tite HYMNS OF (BOOK TF 2 Come, Indra, to this gladdening drink, placed on the grass,
pressed out with stones: | Wilt thou not drink thy fill thereof?
8 To India have my songs of praise gone forth, thus rapidly sent hence; . To turn him to the Soma-draught. 4 Hither with songs of praise we call Indra to drink the Soma juice: Will he not come to us by lauds? 5 Indra, these Somas are expressed. Take them within thy belly, Lord Las, Of Hundred Powers, thou Prince of Wealth, 6 We know thee winner of the spoil, and resolute in battles, Sage! | Therefore thy blessing we implore. 7 Borne hither by thy Stallions, drink, Indra, this juice which ' -wé have pressed, Mingled with barley and with milk. 8 Indsa, for thee, in thine own place, I urge the Soma for thy draught: Deep in thy heart let it remain. 9 We call on thee, the Ancient One, Indra, to drink the Soma juice We Kusikas who seek thine aid. HYMN XLIIL Indra,
Movnrsp tipon thy chariot-seat approach us: thine is the
_ Soma-draught from days aforetime.
Loose for the sacred grass thy dear companions. These men who bring oblation call thee hither.
2 Come our true Friend, passing by many people; come with __ thy two Bay Steeds to our devotions ; For these our hymns are calling thee, O Indra, hymns formed for praise, soliciting thy friendship. 3 Pleased, with thy Bay Steeds, Indra, God, come quickly to this our sacrifice that heightens worship ; , For with my thoughts, presenting oil to feed thee, I call thee to the feast of sweet libations.
9 We Kugtkas: members of the family of Kusika who was the father or the grandfather of Visvamitra, the Rishi of the hymn,
1 Thy dear companions : thy horses,
HYMN 44.) | THE RIGVEDA, B65
4 Yea, let thy two Bay Stallions bear thee hither, well limbed and good to draw, thy dear companions. Pleased with the ecorn-blent offering which we bring thee, may Indra, Friend, hear his friend’s adoration, _ 5 Wilt thou not make me guardian cf the people, make me, im petuous Maghayan, their ruler? Make me a Rishi having drunk of Soma? Wilt thou not give me wealth that lasts for ever } 6 Yoked to thy chariot, let thy tall Bays, Indra, companions of thy banquet, bear thee hither, Who from of old press to heayen’s farthest limits, the Bull’s impetuous and well-groomed Hoyses. 7 Drink of the strong pressed out by strong ones, Indra, that which the Falcon brought thee when thou longedst ; In whose wild joy thou stirrest up the people, in whose wild _- Joy thou didst ynbar the gow-stalls. — 8 Call we on Indra, Maghavan, auspicious, best Hero in the fight where spoil is gathered ; . The Strong, who listens, who gives aid in battles, who slays the Yritras, wins and gathers riches,
HYMN XLIV, Indra.
May this delightsome Soma be expressed for thee by tawny stones, Joying thereat, O Indra, with thy Bay Steeds come: ascend thy golden-coloured car, ; 2 In loye thou madest Ushas glow, in love thou madest Strya shine... Thou, Indra, knowing, thinking, Lord of Tawny Steeds, above all glories waxest great. 8 The heaven with streams of golden hue, earth with her tints of green and gold— The golden Pair yield Indra plenteous nourishment; between them moves the golden One.
7 The strong; the Soma juice. The strony ones: the press-stones. That which the Falcon brought thee: the Soma is said to haye been brought from heaven by a falcon. See I. 80. 2, and 98. 6.
Throughout the hymn the poet rings the changes on words said to be derivatives of the root Ari to take, as haryatd, delightsome, harydn, loving, hart, bay or tawny, érit, green, yellow, or gold-coloured,
8 The golden One: the Sun.
366 THE HYMNS OF [BOOK IIT.
- When born to life the golden Bull illumines all the realm of light. He takes his golden weapon, Lord of Tawny Steeds, the golden thunder in his arms. 5 The bright, the well-loved thunderbolt, girt with the bright,
Indra disclosed, Disclosed the Soma juice pressed out by tawny stones, with tawny steeds drave forth the kine.
HYMN XLV. Indra,
Come hither, Indra, with Bay Steeds, joyous, with tails like
peacocks’ plumes. Let no men check thy course as fowlers stay the bird: pass
o’er them as o’er desert, lands. 2 He who slew Vritra, burst the cloud, brake the strongholds and drave the floods, Indra who mounts his chariot at his Bay Steeds’ cry, shatters e’en things that stand most firm. 8 Like pools of water deep and full, like kine thot cherishest thy might ; Like the milch-cows that go well-guarded to the mead, like water-brooks that reach the lake.
4 Bring thou us wealth with power to strike, our share ’gainst
him who calls it his. Shake, Indra, as with hooks, the tree for ripened fruit, for
wealth to satisfy our wish,
5 Indra, self-ruling Lord art thou, good Leader, of most glorious fame. | : So, waxen in thy strength, O thou whom many praise, be thou most swift to hear our call.
4 The golden Bull; Indra as the Sun.
5 Girt with the bright : surrounded by flashes of light. With tawny steeds: or by means of the tawny pressing-stones, 7, e. inspirited by draughts of the expressed Sorha juice.
1 Tails like peacock's plumes; trailing clouds with fringes of purple ard gold,
3 Like pools of water: the meaning appears to be, as Prof. Ludwig suggests ; thy mental power is as inexhaustible as the water in deep springs, as safe from harm as carefully guarded cows that go without straying to their pasture, and ever full like streams that pour water into a lake. Professor Wilson, fullowing Séyana, paraphrases thus: ‘ Thou cherishest the celebrator of the pious rite as (thou fillest) the deep seas (with water) ; or as a careful herdsman (cherishes) the cows : (thou imbibest the Soma) as cows (obtain) fodder, and the juices flow into thee) as rivulets fow into a lake.’ Avatu, which I have rendered by ‘might,’ means power, either mental or bodily, and sometimes also, especially in later works, a sacrificial ceremony, Sdyana has filled up supposed ellipses.
‘ In the most arbitrary way.
HYMN 474 THE RIGVEDA, -- B67
HYMN XLVI. Tt Indra
Or thee, the Bull, the Warrior, Sovran Ruler, joyous and fierce, ancient and ever youthful, The undecaying One who wields the thunder, rendwned and great, great are the exploits, Indra. 2 Great art thou, Mighty Lord, through manly vigour, O fierce One, gathering spoil, subduing others, : Thyself alone the aniverse’s Sovran: so send forth men to combat and to rest them. & He hath surpassed all measure in his brightness, yea, and the Gods, for none may be his equal. Impetuous Indra in his might exceedeth wide vast mid-air and heaven and earth together. 4 To Indra, even as rivers to the ocean, flow forth from days of
old the Soma juices ; To him wide deep and mighty from his birth-time, the well of
holy thoughts, all-comprehending. 5 The Soma, Indra, which the earth and heaven bear for thee as a mother bears her infant, : This they send forth to thee, this, vigorous Hero! Adhvaryus purify for thee to drink of. HYMN XLVITI. Indra,
Drink, Indra, Marut-girt, as Bull, the Soma, for joy, for rapture even as thou Hstest. Pour down the flood of meath within thy belly: thou from of old art King of Soma juices. 2 Indra, accordant, with the banded Maruts, drink Soma, Hero, as wise Vritra-slayer.
- Slay thou our foemen, drive away assailants and make us safe on every side from danger. 8 And, drinker at due seasons, drink in season, Indra, with friendly Gods, our pressed-out Soma. The Maruts following, whom thou madest sharers, gave thee the victory, and thou slewest Vritra. 4 Drink Soma, Indra, banded with the Maruts who, Maghavan, strengthened thee at Ahi’s slaughter, j ’Gainst Sambara, Lord of Bays! in winning cattle, and now rejoice in thee, the holy Singers. 3 Impetuous: or, according to SAyana, whom Professors Wilson and Ludwig follow, ‘drinker of the spiritless Soma juice,’ ‘er des auch die somatrester.’
4 In winning cattle; *) (-) *ver'e~ ths stolen kine, the vanished rays of light, or, generally, in battle _ oo * Of drought. —
gar
348 . DHE HYMNS OF (BOOK III.
5 The Bull whose strength hath waxed, whom Maruts follow, free-giving Indra, the celestial Ruler, Mighty, all-conquering, the victory-giver, him let us call to grang us new protection.
HYMN XLVIIL © Indra.
Soon as the young Bull sprang into existence he longed to taste the pressed-out Soma’s liquor.
Drink thou thy fill, according to thy longing, first, of the goodly mixture blent with Soma.
2 That day when thou wast born thou, fain to taste it, drankest the plant’s milk which the mountains nourish. That milk thy Mother first, the Dame who bare thee, poured for thee in thy mighty Father’s dwelling.
® Desiring food he came unto his Mother, and on her breast beheld the pungent Soma. Wise, he moved on, keeping aloof the others, and wrought great exploits in his varied aspects. 4 Fierce, quickly conquering, of surpassing vigour, he framed his body even as he listed. Fen from his birth-time Indra conquered Tvashtar, bore off the Soma and in beakers drank it.
5 Call we on Maghavan, auspicious Indra, best Hero in the fight where spoil is gathered ; The Strong, who listens, who gives aid in battles, who slays the Vyitras, wins and gathers riches,
HYMN XLIx, Indra,
Great Indra will I laud, in whom all people who drink the Soma have attained their longing ;
Whom, passing wise, Gods, Heaven and Earth, engendered, formed by a Master’s hand, to crush the Vritras.
Sette Rename antl
5 ‘This stanza recurs in VI. 19. 11.
1 The young Bull: Indra,
2 Which the mountains nourish ; the Soma plant issaid to have grown on the hills. Thy Mother: Aditi, Thy mighty Father : according to the later mythology Kasyapa was the husband of Aditi and father of Indra and the other deities, and Séyana says that in this passage Kasyapa is intended. But it seems almost certain that Tvashtar, whom Indra conquered at his birth, is a aoe to as his mighty Father. See Bergaigne, La Reliyion Védique,
1 Formed by a Master's hand: or fashioned by Vibhvan one of the Ribhus. According to Sayana, appointed by BrahmA for the government of the world. -The Vritras : Vritra and similar fiends, or, generally, the enemies of the Gods and Aryans, ~
RYMN 50. TUE RIGVEDA. 360
2 Whom, most heroic, borne by Tawny Coursers,. verily none subdueth in the battle ; ba ‘ Who, reaching far, most vigorous, hath shortened the Dasyu’s life with Warriors bold of spirit. . - -
3 Victor in fight, swift mover like a war-horse, pervading both worlds, rainer down of blessings, To be invoked in war like Bhaga, Father, as ’twere, of hymns, fair, prompt to hear, strengtli-giver. ;
4 Supporting heaven, the high back of the region, his car is Vayu with his team of Vasus, Tlumining the nights, the Sun’s creator, like Dhishand he deals forth strength and riches.
5 Call we on Maghavan, auspicious Indra, best Hero in the fight where spoil is gathered ; The Strong, who listens, who gives aid in battles, who slays the Vritras, wins and gathers treasure.
HYMN L. Indra.
Let Indra drink, All-hail! for his is Soma,—the mighty Bull come, girt by Maruts, hither.
Far-reaching, let him fill him with these viands, and let out offering sate his body’s longing.
2 I yoke thy pair of trusty Steeds for swiftness, whose faithful service from of old thou lovest. Here, fair of cheek! let thy Bay Coursers place thee: drink of this lovely well-effused libation. 3 With milk they made Indra their good Preserver, lauding for help and rule the bounteous rainer.
Impetuous God, when thou hast drunk the Soma, enraptured send us cattle in abundance.
2 With Warriors bold of spirit : his allies the Maruts.
4 His caris Vityn: the construction of the first hemistich is difficult and the sense is doubtful. The meaning may be, as Vayu the God of wind moves like a chariot on high drawn by the coursers of the air, so Indra moves accompanied by the Vasus or Maruts.
Like Dhishund: the We ee a deity presiding over prosperity. See I. 96. 1, note ; LV. 34.1; V. 41.
1 All-hail!: I take svdhi here as an exclamation addressed to Indra Sdyana explains the word by suthdkritumimum somum, (let Indra drink) this. Soma offered with Sviha,
3 With milk; with libations of Soma j tiie mingled with milk,
4 With kine and horses satisfy this longing; with very splendid bounty still extend it. . Seeking the light, with hymns to thee, O Indra, the Kusikas have brought their gift, the singers. _5 Call we on Maghavan, auspicious Indra, best Hero in the fight where spOil is gathered ;
The Strong, who listens, who gives aid in battles, who slays
the Vritras, wins and gathers riches. a HYMN LI. Indra.
HicH hymns have sounded forth the praise of Maghavan, supporter of mankind, of Indra meet for lauds ; Him who hath waxen great, invoked with beanteous songs, Immortal One, whose praise each day is sung aloud. To Indra from all sides go forth my songs of praise, the Lord of Hundred Powers, strong, Hero, like the sea, Swift, winner of the booty, breaker-down of forts, faithful and ever-Zlorions, finder of the light. 3 Where battle’s spoil is piled the singer winneth praise, for Indra taketh care of matchless worshippers. He in Vivasvan’s dwelling findeth his delight: praise thou the ever-conquering slayer of the foe. 4 Thee, valorous, most heroic of the heroes, shall the pricsts glorify with songs and praises. Full of all wondrous power he goes to conquest: worship is his, sole Lord from days aforetime. » 5 Abundant are the gifts he gives to mortals: for him the earth bears a rich store of treasures. The heavens, the growing plants, the living waters, the forest trees preserve their wealth for Indra. 6 To thee, O Indra, Lord of Bays, for ever are offered prayers and songs: accept them gladly. As Kinsman think thou of some fresh assistance ; good Friend, give strength and life to those who praise thee. 7 Here, Indra, drink thou Soma with the Maruts, as thou didst drink the juice beside Saryata. Under thy guidance, in thy keeping, Hero, the singers serve, skilled in fair sacrifices.
bo
renee a cht err PMA herr renner frene erecta yarinaramereteaieenneery-yeemnreuaperreseme
4 This stanza is found also in Hymn XXX, 20 of thie Book,
ae nA Mares dwelling: in the sacrificial chamber of the worshipper.
7 Sirydta: said by Sdyana to have been a R4j& sori of SaryAta who was perhaps the same as Saryati, ason of Manu Vaivasvata, Seel. 51.12; 112. 17
r]
- ar nr erate:
5 So eagerly desirous drink the Soma, our juice, O Indra, with thy friends the Maruts, Since at thy birth all Deities adorned thee for the great fighs, O thou invoked of many. "
9 He was your comrade in your zeal, O Maruts: they, rich in noble gifts, rejoiced in Indra. With them together let the Vyitra-slayer drink in his home the worshipper’s libation., 10 So, Lord of affluent gifts, this juice hath been expressed fox thee with strength : Drink of it, thou who lovest song. 11 Incline thy body to this juice which suits thy Godlike nature well ; May it cheer thee who lovest it. 12 Brave Indra, let it work through both thy flanks, and through thy head by prayer, And through thine arms, to prosper us.
we
HYMN LILI. Tundra. Inpra, accept at break of day our Soma mixt with roasted
COLN,.. With groats, with cake, with eulogies. 2 Accept, O Tndra, and enjoy the well-dressed sactificial cake: ' Oblations are poured forth to thee. 3 Consume our sacrificial cake, accept the songs of praise we sing,
._“ As he who woos accepts his bride.
4 Famed from of old, accept the cake at our libation poured at dawn, ee For great, O Indra, is thy power. 5 Let roasted corn of our midday libation, and sacrificial cake here pleaye thee, Indra, What time the lauding singer, keen of purpose and eager as a bull, with hymns implores thee. 6 At the third sacrifice, O thou whom many praise, give glory to the roasted corn and holy cake. With offered viands and with songs may we assist thee, Sage, whom Vaja and the Ribhus wait upon.
8 For the great fight; the battle with Vritra and the demons of drought.
1 With groats, with cake: karambhinam apdpdvantam ; karambha is coarsely ground corn, or meal mixed with curds, a kind of gruel: apapd is « cake made of flour. , ;
Stanzas 1—4, in Gayatri metre, accompany the morning offering; stanza by in Trishtup, the offering of noon; and 6, in Jagati, the evening libation.
6 Give glory ; honour by accepting. Vdja and the Ribhus: the three libhus,
872 THE DYMNS OF [BOOK 121.
7 The groats have we prepared for thee with Pushan, corn for thee, Lord of Bay Steeds, with thy horses. Eat thou the meal-cake, banded with the Maruts, wise Hero, Vritya-slayer, drink the Soma. & Bring forth the roasted corn to meet him quickly, cake for the bravest Hero mid the heroes. Indra, may hymns accordant with thee daily strengthen thee, Bold One, for the draught of Soma,
HYMN LIII. Indra, Parvata, Ete,
Oxahigh car, O Parvata and Indra, bring pleasant viauds, with brave heroes, hither,
Enjoy the gifts, Gods, at our sacrifices: wax strong by hymns, rejoice in our oblation.
2 Stay still, O Maghavan, advance no farther: a draught of well-pressed Soma will I give thee.
With sweetest song I grasp, O Mighty ludra, thy garment’s hem as a child grasps his father’s.
3 Adhvaryu, sing we both; sing thouin answer: make we a laud acceptable to Indra. Upon this sacrificer’s grass be seated: to Indra shall our eulogy be uttered,
4 A wife, O Maghavan, is home and dwelling: so let thy Bay Stceds yoked convey thee hither. Whenever we press out for thee the Soma, let Agnias our Herald speed to call thee.
5 Depart, O Maghavan ;-again come hither: both there and here thy goal is, “Indra, Brother, Where thy tall chariot hath a place to rest in, and where thou loosest thy loud-neighing Courser.
7 With Pdshan: because harambad, groats or gruel, is the usual offering to that God, Corn: for Indra’s horses,
Tn addition to Indra and his frequent associate Parvata, the Genius of the mountains and clouds, the Goddess Vik or Speech (stanzas 15, 16), and the several parts of the chariot or wain (17— 20) are regarded as ‘the deities or objects veverently mentioned oy addressed in this hymn.
1 With brave heroes: accompanied, or followed by heroic sons.
3 Adhvaryu, sing we both; the Hotar calls on the Adhvaryu to join him in the performance of the ceremony.
4 A wife,.....is home and dwelling ; or, perhaps, ‘Wife, Maghavan, is home, so is this chamber ;’ that is, ludra is to regard the sacrificial chamber as his peat for the pregent, until he returns to his consort and his other home in
eave.
we
~ So toe
BYMN 53.) WHE RIGVEDA. 373
6 Thou hast drunk Soma, Indra, turn thee homeward ; thy joy is in thy home, thy gracious Consort ; Where thy tall chariot hath:a place to rest in, and thy strong Courser is set free with guerdon. *
7 Bounteous are these, Angirases, Virtipas: the Asura’s Heroes and the Sons of Heaven. They, giving store of wealth to Visvimitra, prolong his life through countless Soma-pressings,
8 Maghavan weareth every shape at pleasure, effecting magic changes in his body, Holy One, drinker out of season, coming thrice, in a moment, through fit prayers, from heaven.
9 The mighty sage, God-born and God-incited, who looks on men, restrained the billowy river. When Visvimitra was Sudis’s escort, then Indra through the Kusgikas grew friendly. 10 Like swans, prepare a song of praise with pressing-stones, glad in your hymns with juice poured forth in sacrifice. Ye singers, with the Gods, sages who look on men, ye Kusgikas, drink up the Soma’s savoury meath.
11 Come forward, Kusikas, and be attentive; let loose Sudiis’s horse to win him riches. , East, west, and north, let the King slay the foeman, then at earth’s choicest place perform his worship.
12 Praises to Indra have I sung, sustainer of this earth and heaven, This prayer of Visvamitra keeps secure the race of Bharatas.
Pi aN MN A et EE EA CR SAE Be OS ee Re ics Let bas eA eS
6 Thy gracions Consort: Indrivi, With guerdon: with corn and water.
7 Professor Wilson, following Siyana, paraphrases: ‘These saorificers are { Bhojas), of whom the diversified Angirases (are the priests): and the heroic sone of the expeller (of the foes of the Gods) from heaven, bestowing riches upon Visvamitra at the sacrifice of a thousa* “"-*ir eer es is life,’ The Bhojas (bounteous ones) are said tobethe Whencs sae te aneat of Sucdads. and the diversified Angirases Medhatithi and the rest of the race of Angiras. ‘The Asura,’ explained by Sdyana as the expeller of the foes of the Gods from heaven, is said to be Rudra, and his sons are the Maxuts. The Virdpas are connected with Angiras in X, 62. 5., and a Virlipa is mentioned in L 45. 3. and VIII. 64. 6.
8 Drinker out of season: drinking the celestial Soma whenever he wishes, irrespectively of the appointed times for libations on earth. Thrice: to the three daily libations.
9 The mighty sage: Visvimitra. See ILI. 33, note. ;
11 In this and the two following stanzas the priests implore the aid of Indra for King Sudas who is going forth to battle.
Eurth’s choicest place: the altar. ; 12 The race of Bharatas : the descendants of VisvAmitra, Bharata being the
son of the celebrated Sakuntal’ who was Visvamitra’s daughter by the Apsa-
ras Mend. See Vedic India (Story of the Nations series), pp. 319 #
374 THE HYMNS OF [BOOK JT,
13 The Visvamitras have sung forth this prayer to Iudra Thunder.
armed : So let him make us prosperous. 14 Among*the Kikatas what do thy cattle? They pour no milky
draught, they heat no caldron. . Bring thou to us the wealth of Pramaganda; give up to us, O
Maghavan, the low-born. 15 Sasarpari, the gift of Jamadagnis, hath lowed with mighty
voice dispelling famine. The Daughter of the Sun hath spread our glory among the
Gods, imperishable, deathless. 16 Sasarpari brought glory speedily to these, over the generations
of the Fivefold Race ; Daughter of Paksha, she bestows new vital power, she whom
the ancient Jamadagnis gave to me.
14 The Ktkatas: the non-Aryan inhabitants of a evriey AT, Kosala or Qudh) usually identified with South Bihar. The. ta a ivat ss cows bestowed by Indra are unprofitable when in the possession of men who do not worship the Aryan Gods. Pramagandu: the prince of the Kikatas ; according to Sdyana the word means ‘ the son of the usurer,’
15 Sasarpart, the gift of Jt umadagnis: according to Sfiyana, Sasarpar? (swiftly moving, or gliding everywhere}, is a name or an epithet of Vak, Voice or Speech, the daughter of Stirya or the Sun. The following is Dy, Muir’s trans- Jation of SAyana’s quotation from Sha dgurusishya’s Commentary on the Anukramaniké, as given with an addition in Weber’s Zndisehe Studien: ‘Regarding the two verses beginning “ Nasarparih ” those acquainted with an tiquity. tell a story. Ata sacrifice of king Saudisa the power and speech of Visvamitra were completely vanquished by Sakti, son of Vasishtha ; and the son of Gadhi (Visvamitra) being 50 overcome, became dejected. The J amadagnis drew from the abode of the sun a voice called “Sasarpari.” the daughter of Brahma, or of the sun, and gave her to him. Then that Voice somewhat dispelled the disquiet of the Jamadagnis [or, according to the reading of the line given by Sayana, “that Voice, being intelligence, dispelled the unintelligence of the Kusikas’”’], Visvamitra then incited the Kusikas with the words upapreta ‘approach’ (see verse 11). And being gladdened by receiving the Voice, he paid homage to the J amadagnis praising them with the two verses beginning ‘ Sasarparth ’.—0. 8, Peauts, 1, 343. Prof Ludwig is inclined to agree with Prof, Roth who thinks that sasarparl may mean a war-trumpet, which inspirits the combatants and dispels their fear of the enemy. Prof, Grassmann argues that inimaya, hath lowed, is applicable only to a cow or bull, and-thinks that sasarpari means the mystic cow Sabardugha, the cow who lets her milk flow abundantly,. I am inclined to prefer the explanation of the Indian com- ‘mnentator, although it cannot be regarded as entirely satisfactory,
The Jamadagnis, according to Sfyana, are Rishis who maintain a blazing fire.
16 Zhe Fivefold Race: the five tribes of Aryan men ; according to Sayan; the four castes, and barbarians ox non-Aryans, ee ce
Daughter of Paksha: that is, of the Sun who cauges-the light and dark periods of the moon, i an
HYMN 53.) ‘THE RIGVEDA, a6
17 Strong be the pair of oxen, firm the axles, Jet not the pole slip nor the yoke be broken. May Indra keep the yoke-pins from decaying : attend us, thou whose fellies are uninjured.
18 O Indra, give our bodies strength, strength to the bulls who
draw the wains, |
Strength to our seed and progeny that they may live, for thou art he who giveth strength.
19 Enclose thee in the heart of Khayar timber, in the car wrought of Sinsapa put firmness. Show thyself strong, O Axle, fixed and strengthened : throw us not from the car whereon we travel.
20 Let not this sovran of the wood leave us forlorn or injure us. Safe may we be until we reach our homes and rest us and unoke. 21 With various aids this day come to-us, Indra, with best aids speed us, Maghavan, thou Hero. Let him who hateth us fall headlong downward: him whom we hate let vital breath abandon. 22 He heats his very axe, and then cuts a mere Semal blossom off. O Indra, like a caldron cracked and seething, so he pours out foam.
17 In this and the three following stanzas Visvamitra being about to depart from King Sudas’s sacrificial hall blesses, or invokes good luck for, the several parts of the chariot or wain on which he is going to travel.
Attend us; the chariot is here addressed.
19 Khayar timber: the hard wood of the Khadira, or Acacia Catechu, of which the pin of the axle was-made. Sinsagd: Dalbergia Sisu, also a common timber-tree. ;
20 This sovran of the wood: the timber of which the body of the car is made.
21 Prof. Roth is of opinion that this hymn consists of fragments composed by Visvamitra or his descendants at different dates, and that the verses (9— 13), in which that Rishi represents himself and the Kusikas as being the priests of Sudiis are earlier than the concluding verses (21—24), which consist of imprecations directed against Vasishtha. These last verses, he remarks, contain an expression of wounded pride, and threaten vengeance against an enemy. who had come into possession of some power or dignity which Visvémitra himself had previously enjoyed. With regard to the relations between Visvié- mitra and Vasishtha as priests of Sudds, see Muir’s Original Sanskrit Texts, I.
- ff
PP oo Professor Wilson remarks: ‘The construction is elliptical: the ellipse is supplied by the scholiast, as the tree is. cut down by the axe so may the enemy be cut down :. as one cuts off without difficulty the flower of the Simbala. so may he be destroyed : as the cauldron when struck, and thence leaking, scatters foam or breath from its mouth, so may that hater, struck by the power of my prayer, vomit foam from his mouth.’ The phrases are probably, as Ludwig explains. merely proverbial expressions for threats full of sound and fury followed by insiugnificant results.
The Semal (Simbala) is the Silk-cotton tree,
376 “HE HYMNS OF (BOOK i7/,
23 Men notice not the arrow, O ye people; they bring the red beast deeming it a bullock. A sluggish steed men run not with the courser, nor ever lead an ags before a charger. 24 These men, the sons of Bharata, O Indra, regard not severance _ or close connexion. They urge their own steed as it were another’s, and take him, swift as the bow’s string, to battle.
HYMN LIV. Visvedevas,
To him adorable, mighty, mect for synods, this strengthening hymn, unceasing, have they offered. May Agni hear us with his homely splendours, hear us, Eternal One, with heavenly lustre. 2 To mighty Heaven and Earth I sing forth loudly: my wish goes out desirous and well knowing = Both, at whose laud in synods, showing favour, the Gods rejoice them with the living mortal.
. 23 Men notice not the arrow: or, according to Sayana, ‘men heed not the destroyer, i.e, the power of Visvamitra who will destroy his enemies is not known to, or regarded by, his opponents,
They bring the red beast: the meaning of todhiim is uncertain. Sfyana explains it as lubdham, desirous (that his penance might not be frustrated), Prof. Roth suggests that lodkam means red, and denotes an animal of some kind contrasted with pag (a tame or sacrificial animal, a bullock), so that the clause would have somewhat the same meaning as ‘they look on the wolf as if it were a hare.’ Durga, the commentator on the Nirukta, says: ‘The text in which this word (Zodhd) occurs is a verse expressing hatred of Vasishtha. But Iam a Kapishthala of the family of Vasishtha; and therefore do not interpret it.” See Muir’s O. S. Texts, I. pp. 344, 372.
Deeming tt a bullock: according to Sayana, thinking the sage, Visvamitra, who kept silence of his own accord to be merely stupid like some inferior aniie ee the secoad line the rivalry of Vasishtha with himself appears to be ridiculed.
' 24 Lhe son of Bharata: descendants and adherents of Visvimitra. Prof, Wilson, following Sayana, paraphrases the stanza: ‘These sons of Bharata, Indra, understand severance (from the Vasishthas), not association (with them); they urge their steeds (against them) as against a constant foe ; they bear a stout bow (for their destruction) in battle.’ The word éranam, strange, foreign, another's, gives no intelligible sense. Prof. Ludwig suggests in its place karanam, an ever-ready helper. Dr. Muir suggests that the word may mean ‘as if to a distance.’ -
a aaa nl
1 Dohim: Agni. Meet for synods: to be worshipped in sacrificial assemblies, May Agni hear us: both as terrestrial fire used for sacrifice and domestic purposes and as celestial fire in the form of the Sun. They; the priestly singers.
_ 2 Knowing both: recognizing the greatness of Heaven and Earth, he livimg mortal: gaen as worshippers, i
3 O Heaven and Earth, may your great law be faithful: be ye our leaders for our high advantage. To Heaven and Earth I offer this my homage, with food, O Agni, as I pray for riches. “ 4 Yea, holy Heaven and Earth, the ancient sages whose word was ever true had power to find you ; And brave men in the fight where heroes conquer, O Earth, have known you well and paid you honour,
5 What pathway leadeth to the Gods? Who knoweth this of a truth, and who will now declare it Seen are their lowest dwelling-places only, but they are in remote and secret regions.
6 The Sage who looketh on mankind hath viewed them bedewed, rejoicing in the seat of Order. They make a home as for a bird, though parted, with one same will finding themselves together. 7 Partners though parted, with far-distant limits, on one firm place both stand for ever watchful, And, being young for evermore, as sisters, speak to each other names that are united.
8 All living things they part and keep asunder ; though bearing up the mighty Gods they reel not. One All is Lord of what is fixed and moving, that walks, that flies, this multiform creation.
9 Afar the Ancient from of old I ponder, our kinship with our mighty Sire and Father,—
5 Seen ase their lowest dwelling-places: the constellations ; but the Gods are also in mysterious and higher realms beyond, and wha knows the path that leads thither ?
6 The Sage who looketh on mankind: the all-seeing and omniscient Sun. Them: Heaven and Earth. Bedewed: with the water above the firmament and rain respectively. Jn the seat of Order: in the place which the eternal Order of the Universe has assigned to them. They make @ home: though meeting together, they leave a space, like a bird’s nest, between them.
7 Speak to each other names that are united : address each other or perhaps, are addressed, by dual appellations, such as urvi, the Two Spacious Ones, dyduiprithivt, Heaven-Earth, etc. "
8 One AU: ‘We find mention in one hymn of a primordial substance or unit out of which the universe was developed, This is‘the one thing’ (ékam/) which we have met with in connection with Aja, the Unborn (Book I. 164, 6, 46.), and which is also used synonymously with the universe in accordance with the principle which is the key to much of the later mysticism that cause and effect are identical, The poet endeavours, in a strain which preludes the philosophy of the Upanishads, to picture to himeelf the first state of the world, and the first signs of life and growth in it.’—Wallis, Cosmology of the Rigveda, p. 58,
378 THE HYMNS OF [BOOK LT,
Singing the praise whereof the Gods by custom stand on the spacious far-extended pathway.
10 This land, O Heaven and Earth, to you I utter: let the kindhearted hear, whose tongue is Agni, Young, Sovran Rulers, Varuna and Mitra, the wise and very glorious Adityas. 11 The fair-tongued Savitar, the goldeu-handed, comes thrice from heaven as Lord in our assembly. Bear to the Gods this song of praise, and send us, then, Savitar, complete and perfect safety. 12 Deft worker, skilful-handed, helpful, holy, may Tvashtar, God, give us these things to aid us. Take your delight, ye Ribhus joined with Pdshan: ye have prepared the rite with stones adjusted. 13 Borne on their flashing car, the spear-armed Maruts, the nimble Youths of Heaven, the Sons of Order, The Holy, and Sarasvati, shall hear us: ye Mighty, give us wealth with noble offspring.
14 To Vishnu rich in marvels, songs and praises shall go as singers on the road of Bhaga,—— The Chieftain of the Mighty Stride, whose Mothers, the many young Dames, never disregard him. 15 Indra, who rules through all his powers heroic, hath with his majesty filled earth and heaven. Lord of brave hosts, Fort-crusher, Vritra-slayer, gather thou up and bring us store of cattle.
16 My Sires are the Nisatyas, kind to kinsmen; the Agvins’ kinship is a glorious title. For ye are they who give us store of riches: ye guard your gift uncheated by the bounteous.
9 Singing the praise whereof: that is, with reference to which kinship with our father Dyaus or Heaven the Gods themselves bear witness to its existence.
11 Comes thriee: at the three daily sacrifices.
12 These things ; for which we pray.
14 On the roud of Bhaga: or on the path of good fortune or felicity.
The Chieftain of the Mighty Stride: Vishnu asthe Sun. The Mothers,. according to Sféyana, are the regions of space which generate all beings. S4- yana supplies djndm, command, after ydsya, whose, and Prof. Wilson renders the passage accordingly. ‘whose commands the many-blending regions of space, the generators (of all beings) do not disobey.’
16 My Sires are the Ndsatyas; the Asyins regard me with fatherly affection, Ye; the Asvins. Uncheated by the bounteous; never deceived by liberal men
ike us. ~ . ” ;
AYMN 565.} THE RIGVEDA. 379
17 This is, ye Wise, your great and glorious title, that all ye Deities abide in Indra.
Friend, Much-invoked! art thou with thy dear Ribhbus:
. fashion ye this our hymn for our advantage.
18 Aryaman, Aditi deserve our worship: the laws of Varuna remain unbroken. The lot of childlessness remove ye from us, and let our course be rich in kine and offspring. 19 May the Gods’ envoy, sent to many a quarter, proclaim us sinless for our periect safety. , May Earth and Heaven, the Sun, the Waters, hear us, and the wide firmament and constellations.
20 Hear us the mountains which distil the rain-drops, and, resting firm, rejoice in freshening moisture. May Aditi with the Adityas hear us, and Maruts grant us their auspicious shelter,
21 Soft be our path for ever, well-provisioned: with pleasant meath, O Gods, the herbs besprinkle. Safe be my bliss, O Agul, in thy friendship: may I attain the seat of foodful riches,
22 Enjoy the offering; beam thou strength upon us; combine thou for our good all kinds of glory, Conquer in battle, Agni, all those foemen, and light us every day with loving-kindness, -
HYMN LV, Visvedevas.
At the first shining of the earliest Mornings, in the Cow’s home was born the Great Eternal. | Now shall the statutes of the Gods be valid, Great is the Gods’ supreme aud sole dominion, 17 Abide in Indra: not, as Sayana explains. in the sphere or world of Indra. The meaning is, as Professor Ludwig points out, that the glory of the Gods consists in their recognition as forming a part of the true, supreme and all-embracing divine principle, in which, as the Absolute God, all their individual attributes are absorbed and vanish, Fashion ye; perhaps merely, give a favourable issue to, 19 The Gods’ envoy: Agni. 21 With pleasant meath ; with refreshing rain.
PERE
1 In the Cow's home: in the firmament or heaven, the place of the mystical Cosmic Cow. Zhe Great Aternal: the two adjectives are in the neuter gender without a substantive. Séyana supplies jyotih, light, in the form of the Sun. Creat is, etc. ‘Great’ and incomparable is the divine nature of the gods.’—Muir,
tee
380 THE HYMNS OF — [BOOR Fit.
2 Let not the Gods here inj ure us, O Agni, nor Fathers of old time who know the region, Nor the sign set between two ancient dwellings. Great is the Gods: supreme and sole dominion. 3 My wishes fly abroad to many places: I glance back to the ancient sacrifices, . . Let us declare the truth when fire is kindled. Great is the Gods’ supreme and sole dominion.
4 King Universal, borne to sundry quarters, eveiael through the wood he lies on couches. One Mother rests: another feeds the Infant. Great is the Gods’ supreme and sole dominion. ® Lodged in old plants, he grows again in younger, swiftly within the newly-born and tender. Though they are unimpregned, he makes them fruitful. Great is the Gods’ supreme and sole dominion. . 6 Now lying far away, Child of two Mothers, he wanders unrestrained, the single youngling. These are the laws of Varuna and Mitra. Great is the Gods’ supreme and sole dominion. 7 Child of two Mothers, Priest, sole Lord in synods, he still precedes while resting as foundation. They who speak sweetly bring him sweet addresses. Great is the Gods’ supreme and sole dominion.
2 The meaning of the stanza is, as Professor Ludwig says: May we be able to calculate correctly the time of the Sun’s approach, that is, the moment of his rising, when we should begin our sacred ceremonies. Let not the Gods lead us astray, or allow us to err, in this matter; let not the Fathers, or spirits of the departed, who are acquainted with the region in which the Sun first appears, and who have transmitted their knowledge to their descendants, nor the Sun himself (or, perhaps, Agni) deceive us. Z'wo ancient dwellings ; ‘heaven and earth, the homes respectively of Gods and - men, ’
8 I glance back: so Prof. M. Miller translates the passage.
4 King Universal: Agni, the God of all Aryan men. Zo sundry quarters: to various altars, for sacrificial purposes.
One Mother: the earth. Another; the heaven. Or, a8 Prof. Ludwig suggests, the lower of the two fire-sticks remains still while the upper stick, which is agitated, gives him life and strength,
5 Agni is latent in all plants, and from those that are old and decaying he passes into the young and tender ones.
6 Fur away: or, in the west, as SGrya or the Sun when he has set.
He wanders : when he has risen again.
7 Priest : Agni, the herald who calls the Gods, the hotar or invoker.
_ As foundation; as the root and basis of every religious act,
oe
HYMN 55.) _ «(PHE RIQGVEDA. 381
8 As to a friendly warrior when he battles, each thing that comes anear is scen to meet him. Tue hymn commingles with the cow’s oblation. Great is the Gody’ supreme and sole dominion. ‘ 9 Deep within these the hoary envoy pierceth ; mighty, he gocth to the realm of splendour, And looketh on us, clad in wondrous beauty. Great is the Gody’ supreme and sole dominion. 10 Vishnu, the guardian, keeps the loftiest station, upholding dear, immortal dwelling-places, Agni knows well all these created beings. Great is the Gods’ supreme and sole dominion. 11 Ye, variant Pair, have made yourselves twin beauties: one of the ‘Twain is dark, bright shines the other ; And yet these two, the dark, the red, are Sisters. Great iy the Gods’ supreme and sole dominion. 12 Where the two Cows, the Mother and the Daughter, mect and give suck yielding their lordly nectar, I praise them at the seat of law eternal. Great is the Gods’ supreme and sole dominion. 13 Loud hath she lowed, licking the other’s youngling. On what world hath the Milch-cow laid her udder? This [4 streameth with the milk of Order. Great is the Gody’ supreme and sole dominion. 14 Earth weareth beauties manifold: uplifted, licking her Calf of cighteen months, she stuudeth.
ee ee
ete we me ok
8 Agniis here represented ax a champion who draws men to meet him as afriend. The hymn commnyles: penetrates, as it were, and accompanies the libation of milk und Sema juice.
9 Within these; plants in general. Zhe hoary envoy: Agni, the ancient messenger between Gods and wen. JZ'o the reabn of splenduur: to heaven as the Sun.
10 Loftiest station: in the zenith. Cf. I. 154. 5, 6.
1] Ye, variant Pair: Day and Night.
12 Zhe ico Cows: Earth and Heaven, according to Sdayana; more probably Night and Morning are intended. Zhe seat of law eternal: the altar, the place of sacrifice appointed by everlasting law or pitd,
13 Lvud hath she lowed: Heaven, as the rain pours down. Zhe other's youngling, or calf, is Agni. On what world; no one knows where the rain comes fron. Zhis Jid: a name of the earth; or 4i@ may mean, with the freshening draught (of rain).
14 Lurth : pddyd, according to Sayana, has this meaning. Uplijted......... she standeth: apparently, Heaven, but according to Sdyana, the Earth elevated in the forin of the northern altar. . :
Lev calf of eighteen months: or according to Séyana's alternative explanation, ‘her calf who protects the three worlds.” The calf is the Sun.
é
)
Well-skilled I seek the seat of law eternal. Great is the Gods’ supreme and sole dominion.
*5 Within a wondrous place the Twain are treasured: the one ig marifest, the other hidden. One common pathway leads in two directions. Great is the Gods’ supreme and sole dominion. 16 Let the milch-kine that have no calves storm downward, yieldinv rich nectar, streaming, unexhausted, These who are ever new and fresh and youthful. Great is the Gods’ supreme and sole dominion.
17 What time the Bull bellows in other regions, another herd receives the genial moisture ; For he is Bhaga, King, the earth’s Protector. Great is the . Gods’ supreme and sole dominion. 18 Let us declare the Hero’s wealth in horses, O all ye folk: of this the Gods have knowledge. Sixfoldthey beay him,orby. fives are harnessed. Great is the Gods’ supreme and sole dominion. 19 Tvashtar the God, the omniform Creator, begets and feeds mankind in various manner. His, verily, are all these living creatures. Great is the Gods’ supreme and sole dominion. 20 The two great meeting Bowls hath he united: each of the Pair is laden with his treasure. The Hero is renowned for gathering riches. Great is the Gods’ supreme and sole dominion. 21 Yea, and on this our earth the All-Sustainer dwells like a King with noble friends about him. In his protection heroes rest in safety. Great is the Gods’ supreme and sole dominion.
15 Within w wondrous place: when Morning conves, Night is concealed in some mysterious place to which Morning er Day also retires in turn when Night succeeds, From this mysterious prison Morning and Night come to ‘us by the same path, one departing as the other approaches,
16 The milch-kine thut have no calves: the heavy clouds which pour out their fertilizing rain as cows yield their refreshing wilk, but which are unlike cows inasmuch as they have ne calves.
17 The Bull: Indra as Parjanya the God of the rain cloud,
Another herd: the fertilizing shower falls in other regions.
18 The number of Indra’s horses is variously stated. Here he ig said to be drawn by six horses, the six seasons of the year, or by five at a time, or the seasons regarded as five by the combination of hemanta and Sigi7'a the cold and the dewy seasons. :
20 The two great meeting Bowls: the heaven and earth, hemispherical in appearance, which meet at the horizon. So the author of Lhe Witness of the Sun speaks of ‘the great bowl of the earth, which hollowed to the horizon,’
¥
22 Rich in their gifts:for thee are herbs and waters, and earth brings all her wealth for thee, O Indra. May we as friends of thine share goodly treasures. Great is the Gods’ supreme and sole dominion. ,
HYMN LVI. Visvedevas. Not men of magic skill, not men of wisdom impair the Gods’ first stedfast ordinances. Ne’er may the earth and heaven which know not malice, nor ‘the fixed hills, be bowed by sage devices. 2 One, moving not away, supports six burthens: the Cows proceed to him the true, the Highest. Near stand three Mighty Ones who travel swiftly: two are concealed from sight, one is apparent. 3 The Bull who wears all shapes, the triple-breasted, three-uddered, with a brood in many places, Ruleth majestic with his triple aspect, the Bull, the Everlasting Ones’ impregner. 4 When nigh them, as their tracer he observed them: he called aloud the dearname of Adityas. The Goddesses, the Waters, stayed to: meet him: they who were wandering separate encloset him. 5 Streams! the wise Gods have thrice three habitations. Child of three Mothers, he is Lord in synods.
tet ame
22 The Aul-Sustuiner': Indra,
1 The statutes of the Gods are unalterable’; they stand fixed for ever like the henignant heaven and earth and like the mountains thit never can be moved.
2 The meaning of thestanza is-uncertain. According.to Séyana, the one, moving not away, is the stationary year which sustains the load of the six weasons, and the Cows are the solar rays which pervade the year, or the Sun ag its representative. Piofessor Ludwig.thinks that Tvashtar may be intended, and that the cows may be theconsorts of the Gods who‘are generally represented as bewing him company. Three Mighty: Ones; according to Sayana, heaven, the firmawment,.and the earth, of which the earth is fully visible and the first two are only seen imperfectly. Who travel swiftly: this is Sayana’s explanation of dtydéh, coursers ; but the meaning is not clear.
3 The Bull: the God who presides over the year. The-three breasts and the three udders are probably heaven, the firmament, and the earth. is triple aspect + the six seasons, reduced’ by combination to three, the hot season, the rains, and the cold season. Zhe Hverlasting Ones, according to Sayana, are the plants: but the three Mighty Ones, or the Waters,.may be intended.
4 He we hiy. ax Peofogsor Ludwig.says, Agni as Savitar, the God presiding - vt" uss. FF . dadttyas here appear to be the months.
5 TT) t's. + 8 +. each of the three worlds having three subdivtsions. Child of three Wothers: Agnias Savitar appears to. be meant, the three mothers being, perhaps, the three’ seasons. According to Sayana, irim itd here means “the measurer of the three-(worlds),’ the Sun. Ladies of the Waters: , U4, Sarasvati;. and’ Bharati. Thrice: at the three daily
sacrifices,
384 THE HYMNS OF [B00K Ill,
Three are the holy Ladies of the Waters, thrice here from heaven supreme in our assembly. 6 Do thon, O Savitar, from heaven thrice hither, three times a day,,send down thy blessings daily. Send us, O Bhag., triple wealth and treasure; cause the two worlds to prosper us, Preserver !
7 Sayitar thrice from heaven pours down abundance, and the fair-handed Kings Varuna, Mitra ; And spacious Heaven and Earth, yea, and the Waters, solicit wealth that Sayitar may send us. 8 Three are the bright realms, best, beyond attainment, and three, the Asura’s Heroes, rule as Sovrans, Holy aud vigorous, never to be injured. Thrice may the Gods from heaven attend our synod. HYMN LYIL. Visvedevas, My thought with fine discernment hath discovered the Cow who wanders free without a herdsman, Her who hath straightway poured me food in plenty: Indra and Agni therefore are her praisers. 2 Indra and Pushan, deft of hand aud mighty, well-pleased have drained the heayen’s exhaustless udder. As in this praise the Gods haye all delighted, may I win blessing here from you, O Vasus. 3 Faia to lend vigour to the Bull, the sisters with reverence recognize the germ within him. The Cows eome lowing hither to the Youngling, to him entued with great and wondrous beauties.
6 Cause the two worlds; I follow Prof, Ludwig in taking dhishane as an accusative,
8 Lhe bright realms: heaven, divided into three, Zhe Asura’s Heroes: according to Sdyana, Agni, Vayu, and Stirya.
This hymn and the five following are attributed te the Rishi Visvamitra.
1 With jine discernment: the participle vivikedtn in the masculine form appears tu be used instead of the feminine form with manish@, thought. S4- yana reads munishtm in the accuaative case, and following him*Professur Wilson translates : ‘May the discriminating Indra apprehend my glorification {ot the Gods), which is free as amileh-cow grazing alone, without a cowherd.’ the Cow: Vak, Voice or Speech, the voice of prayer and praise which the poet proceeds te + “ ‘14° 1 employ, and which Indra and Agni are said to approve al. ' oo sts * geceptance.
2Asin ‘.. J», . «= is no substantive in the text. Sayana supplies vedydin, altar,
3 Lhe Bull; Agni, The sisters: the fingers which produce the fire by friction. Lhe yerm. within him: Agni’s fructifying power. The Yi oungliny : Agni, According to Séyana the Cows are the plants which spring up in the vegetable world, adorned with all its various products, aa cows go eagerly te their calves, v4 .
HYMN 58.) HE RIGVEDA, 385
4 Fixing with thought, at sacrifice, the press-stones, I bid the . well-formed Heaven and Earth come hither ; Yor these thy flames, which give men boons in plenty, rise up on high, the beautiful, the holy. : 5 Agni, thy meath-sweet tongue that tastes fair viands, which among Gods is called the far-extended,— Therewith make all the Holy Ones be seated here for our help, and feed them with sweet juices. § Let thy stream give us drink, O God, O Agni, wonderful and exhaustless like the rain-clouds. Thus care for us, O Vasu Jatavedas, show us thy loving-kind-
ness, reaching all men. AYMN LVITtl. Asvina,
Tur Ancicnt’s Milch-cow yields the things we long for: the Son of Dakshina travels between them. She with the splendid chariot brings refulgence. The praise of Ushas hath awoke the Asvins. 24 They bear you hither by well-ordered statute: our sacred
offerings rise as if to parents. Destroy in us the counsel of the niggard: come hitherward,
for we have shown you favour. 3 With lightly-rolling car and well-yoked horses hear this, the
press-stone’s song, ye Wonder-Workers. Have not the sages of old time, ye Asvins, called you most
prompt to come and stay misfortune ? 4 Remember us, and come to us, for ever men, as their wont is,
invovate the Asvins. eis Friends as it were have offered you these juices, sweet, blent
with milk at the first break of morning. 5 Even through many regions, O ye Asvins—high praise is yours
among mankind, ye Mighty— Come, helpers, on the paths which Gods have travelled: here your libations of sweet.meath are ready.
Bh
4 Thy flames: O Agni. : 6 Jétavedas : knowing all things that live or exist,
1 The Ancient’s Milch-cow: bounteous Ushas or Dawn, daughter of ancient Dyaus or Heaven. Dakshind: the sacrificia! guerdon, personified. Her son is Agni, the Sun who travela between heaven anc : earth,
2 They; our offerings of prayer and praise, Destroy in us: remove from us all illiberal thoughts, and let us be bounteous in our worship of the Gods.
5 Even throuyh many regions; come to us even from far away, although many other worshippers alsy will try to detain you,
386 THE HYMNS OF [BOOK fil,
6 Ancient your home, auspicious is your friendship: Heroes, your wealth is with the house of Jahnu. Forming again with you auspicious friendship, let us rejoice with draughts of meath together.
7 O Asvins, Very Mighty Ones, with Vayu and with his steeds, one-minded, ever-youthful, Nasatyas, joying in the third day’s Soma, drink it, not hostile, Very Bounteous Givers. 8 Asyins, to you are brought abundant viands in rivalry with sacred songs, unceasing. Sprung from high Law your car, urged on by press-stones, goes round the earth and heaven in one brief moment.
9 Asvins, your Soma sheds delicious sweetness: drink ye thereof and come unto our dwelling. Your car, assuming many a shape, most often goes to the soma-presser’s place of meeting.
HYMN LIX. Mitra.
Mirra, when speaking, stirreth men to labour: Mitra sustaineth both the earth and heaven.
Mitra beholdeth men with eyes that close- not. To Mitra bring, with holy oil, oblation.
2 Foremost be he who brings thee food, O Mitra, who strives to.
keep thy sacred Law, Aditya.
He whom thou helpest ne’er is slain or conquered, on hii, from near or far, falls no affliction.
3 Joying'in sacred food and free from sickness, with knees bent lowly on the earth’s broad surface, Following closely the Aditya’s statute, may we remain in Mitra’s gracious favour.
, 4 Auspicious and adorable, this Mitra was born with fair dominion, King, Disposer. May we enjoy the grace of him the Holy, yea, rest in his propitious loving-kindness. 5 The great Aditya, to be served with worship, who stirreth men, is gracious to the singer.
- 6 The house of Jahnu: the family of the Kusikas, of whom Jahnu wag the ancestor, ‘Jahnu’s children’ are mentioned as having been favoured worshippers of the Asvins in Book I. 116. 19.
7 The third day’s Soma; pressed out the oe before yesterday, and in the meantime left to ferment.
i Stirreth men to labour ; Mitra being the God of Day, Cf, VII, 362,
RYMN 60.1 _ THE RIGVEDA., 887
To Mitra, him most highly to be lauded, offer in fire oblation that he loveth.
6 The painful grace of Mitra, God, supporter of the rgce of man, Gives splendour of most glorious fame.
7 Mitra whose glory spreads afar, he who in might surpasses heaven, Surpasses earth in his renown.
8 All the Five Races have repaired to Mitra, ever strong to aid, For he sustaineth all the Gods.
9 Mitra to Gods, to living men, to him who strews the holy Brass, Gives food fulfilling sacred Law.
HYMN LS. Ribhis.
Here is your ghostly kinship, here, O Men: they came desirous to these holy rites with store of wealth,
With wondrous arts, whereby, with schemes to mect each need,
Ye gained, Sudhanvan’s Sons! your share in sacrifice.
The mighty powers wherewith ye formed the chalices, the thought by which ye drew the cow from out the hide, The intellect wherewith ye wrought the two Bay Steeds,—
through these, O. Ribhus, ye attained divinity.
3 Friendship with Indra have the Ribhus fully gained: grandsons of Manu, they skilfully urged the work. Sudhanvan’s Children won them everlasting life, serving with holy rites, pious with noble acts.
4 In company with Indra come ye to the juice, then SrOmOUEY shall your wishes be fulfilled. Not to be paragoned, ye Priests, are your good deeds, nor your heroic acts, Ribhus, Sudhanvan’s Sons.
5 O Indra, with the Ribhus, Mighty Ones, pour down the oot juice effused, well-blent, from both thy hands. Maghavan, urged by song, in the drink-offerer’s house rejoice thee with the Heroes, with Sudhanvan’s Sons. .
8 All the Five Races: all Aryan men. 9 Gives food fulfilling sucred Law: the food which enables men to offer the appointed sacrifices. 1 Here is your ghostly eee i in the sacrificial chamber where the deities are worshipped, ye, Rib" swipe cline ween, are spiritually connected with the Gods as partakers of . han, They : the libbus. With store of wealth: their great skill ; tie wondrous arts’ of the followi ing line. 2 See I, 20. 2, 3, 6. 2 ‘
&
bo
ee om
888 PHE HYMNS OF [BOOK TIZ.
6 With Ribhu near, and VAja, Indra, here exult, with Sachi, praised of many, in the juice we pour. These homes wherein we dwell have turned themselves to thee, —dévotions to the Gods, as laws of men ordain.
7 Come with the mighty Ribhus, Indra, come to us, strengthening with thy help the singer’s holy praise; At hundred eager calls come to the living man, with thousand arts attend the act of sacrifice.
HYMN LXI. Ushas.
O Usbas, strong with strength, endowed with knowledge, accept the singar’s praise, O wealthy Lady. :
Thou, Goddess, ancient, young, and full of wisdom, movest, all-bounteous ! as the Law ordaineth.
2 Shine forth, O Morning, thou auspicious Goddess, on thy bright car awaking pleasant voices. : Let docile horses of far-reaching splendour convey thee hitherward, the golden-coloured. 38 Thou, Morning, turning thee to every creature, standest on high as ensign of the Immortal, To one same goal ever and ever wending: now, like a wheel, O newly-born, roll hither. 4 Letting her reins drop downward, Morning cometh, the wealthy Dame, the Lady of the dwelling ; Bringing forth light, the Wonderful, the Blesstd hath spread her from the bounds of earth and heaven. 5. Hither invoke the radiant Goddess Morning, and bring with reverence your hymn to praise her. She, dropping sweets, hath set in heaven her brightness, and, fair to look on, hath beamed forth her splendour. 6 From heaven, with hymns, the Holy One was wakened : brightly to both worlds came the wealthy Lady. To Morning, Agni, when she comes refulgent, thou goest forth soliciting fair riches. 7 On Law’s firm base the speeder of the Mornings, ths Bull, hath entered mighty earth and heaven. Great is the power of Varuna and Mitra, which, bright, hath spread in every place its splendour.
6 Sach: Might, personified, the Consort of Indra, 7 Dhe living man: the worshipper.
3 The Immortal: the Sun.
4 Letting her reins drop: perhaps, sending down rays of light.
“ The Bult: the Sun, who, as following the Dawns, may be said to urge _. them onward,
EY MN 62.) PHE RIGVEDA., 589
HYMN LXII. Indra and Others.
Your well-known prompt activities aforetime needed no impulse from your faithful servant.
Where, Indra-Varuna, is now that glory wherewith ye brought support to those who loved you!
2 This man, most diligent, seeking after riches, incessantly
invokes you for your favour.
Aceordant, Indra-Varuna, with Maruts, with Heaven and Earth, hear ye mine invocation.
38 O Indra-Varuna, ours be this treasure, ours. be wealth, Maruts, with full store of heroes. May the Varitris with their shelter aid us, and Bharati and Hotra with the Mornings. 4 Be pleased with our oblations, thou loved of all Gods, Brihaspati; Give wealth to him who brings thee gifts. 5 At sacrifices, with your hymns worship the pure Brihaspati— I pray for power which none may bend—
6 The Bull of men, whom none deceive, the wearer of each shape at will, Brihaspati Most Excellent.
7 Divine, resplendent Pishan, this our newest hymn of eulogy By us is chanted forth to thee.
8 Accept with favour this my song, be gracious to the earnest thought, Even as a bridegroom to his bride.
The hymn consists of six trichas or triplets, the deities of which are severally (1) Indra and Varuna, (2) Brihaspati, (3) Pishan, (4) Savitar, (5) Soma, (6) Mitra and Varuna.
1 This stanza, is difficult on account of the uncertainty of the meaning of bhrimdyak in the first line and of sinam in the second. Professor Wilson reniers ib: ‘Iudra and Varuna, may these people who are relying upon you, and wandering about (in alarm), sustain uo injury from a youthful (adversary) ; for where is that reputation (you enjoy) on account that you bestow sustenance on your friends?’ Professor Ludwig's translation is to the following effect: ‘These that are counted yours, these whirling weapons, were made not to be hurled at your dependent, Varuna, Mitra, where is this your glory, wherewith against your friends ye send your missile?” My version follows Professor Roth’s interpretation in the St. Petersburg Lexicon.
2 This man: the worshipper.
3 The Vardirts: guardian Goddesses ; the Consorts of the Gods, according to the Commentater. Bhdratt and Hotrd: Goddesses presiding over different departments of religious worship,
4 Brihaspati: Lord of Prayer. .
oa A en ae ome Be Oe
owe
390 THE RIGVEDA. [BOOK TZ,
9 Mav he who sees all living things, secs them together at a glance,— May he, may Pishan be our help. 10 May we attain that excellent glery of Savitar the God: So inay he stimulate our prayers. 11 With understanding, earnestly, of Savitar the God we crave Our portion of prosperity,
12 Men, singers worship Savitar the God with hymn and holy
rites, Urged by the impulse of their thoughts. 13 Sonia who gives success goes forth, goes to the gatheringplace of Gods, To seat him at the seat of Law.
14 To us and to our cattle may Soma give salutary food, To biped and to quadruped. 15 May Soma, strengthening our power of life, and conquering our foes, Tn our assembly take his seat. 16 May Mitra-Varuna, sapient Pair, bedew our pasturage with ail, With meath the regions of the air. 17 Far-ruling, joyful when adored, ye reign through majesty of might, With pure laws everlastingly. 18 Lauded by Jamadagni’s song, sit in the place of holy Law: Drink Soma, ye who strengthen Law.
10 This stanza is the Savitri, the Gayatri par eavellence, “the celebrated verse of the Vedas which forms ee of the daily devotions of the Brahmans,. and was first made known to English readers by Sir W. Jones’s translation of a paraphbrastic interpretation ; he rendersit, Let us adore the supremacy of that divine suh, the godhead, who illuminates all, from whom all proceed, to whom all must return, whom we invoke to direct our understandings aright in our progress towards his holy seat.-——Wilson. See Rigveda Sanhitd, Vol. III. p. 111.
13 The gathering-place of Gods; the sacrificial chamber. The seat of Law ; the place where sacrifice ordained by eternal Law is performed.
16 With oil: with clarified butter, with fatness, that is, with fertilizing rain, JWith waeuth: or with houey, that is with sweet, refreshing dew,
18 Jamadugui, way, according to Sdyana, bein this place an epithet ‘of Vievanitra, and mean ‘by whom the fire has been kindled ;‘or Jamadagna may be another Rishi and the seer ot the hymn,
BOOK THE FOURTH.
HYMN T. Agni.
Ture, Agni, have the Gods, ever of one accord, sent hither down, a Ged, appointed messenger, yea, with their wisdom sent thee down.
The Immortal, O thou Holy One, mid mortal men, the Goddevoted God, the wise, have they brought forth, brought forth the omnipresent God- devoted Sage.
2 As such, O Agni, bring with favour to the Gods thy Brother Varuna who loveth sacrifice, the Chief who loveth sacrifice,
True to the Law, the Aditya who supporteth men, the King, supporter of mankind.
3 Do thou, O Friend, turn hither him who is our Friend, swift as a wheel, like two car-steeds in rapid course, Wondrous ! to us in rapid course.
O Agni, find thou grace for us with Varuna, with Maruts who Ulumine all.
Bless us, thou Radiant One, for seed and progeny, yea, bless us, O ‘thou Wondrous God.
4 Do thou who knowest Varuna, O Agni, put far away from us _ the God’s displeasure. Best Sacrificer, brightest One, refulgent, remove thou far from us all those who hate us. ;
5 Be thou, O Agni, nearest us with succour, our closest Friend while now this Morn is breaking. Reconcile to us Varuna, be hounteous: enjoy the gracious juice ; be swift to hear us.
6 Excellent is the glance, of brightest splendour, which the auspicious God bestows on mortals,—— The God’s glance, longed-for even as the butter, pure, heated, of the cow, the milch-cow’s bounty.
7 Three are those births, the true, the most exalted, eagerly longed-for, of the God, of Agni.
He came invested in the boundless region, pare radiant, friendly, mightily resplendent.
Lat al a SR ee ae eo Si ca Sa eae
This hymn, and the following forty, are ascribed to the Rishi NV SEIACEY
Bon of Gotama, i Three are those births : the manifestations of Agni in heaven as the Sun ‘ in the firmament as lightning, and on earth as sacrificial and domestic fire,
a
B92 THE HYMNS OF [BOOK IY.
8 This envoy joyeth in all seats of worship, borne on his golden
car, sweet-tongtuéd Invoker : ' Lovely to look on, with red steeds, effulgent, like a feast rich
in fopd, joyous for ever. 9 Allied by worship, let him give man knowledge: by an ex-
tended cord they lead him onward. He stays, effectual, in this mortal’s dwelling, and the God
wins a share in his possessions. 10 Let Agni—for he knows the way—conduct us to all that he enjoys of God-sent riches, What all the Immortals have prepared with wisdom, Dyaus, Sire, Begetter, raining down true blessings. 11 In houses first he sprang into existence, at great heaven’s base, and in this region’s bosom ; Footless and headless, both his ends concealing, in his Bull’s lair drawing himself together. 12 Wondrously first he rose aloft, defiant, in the Bull’s lair, the home of holy Order, Longed-for, young, beautiful, and far-resplendent: and seven dear friends sprang up unto the Mighty. | 13 Here did our humin fathers take their places, fain to fulfil the sacred Law of worship. Forth drave they, with loud call, Dawn’s teeming Milch-kine. hid in the mountain-stable, in the cavern. 14 Splendid were they when they had rent the mountain: others, around, shall tell forth this their exploit. They sang their song, prepared to free the cattle: they found the light; with holy hymns they worshipped.
8 Sweet-tongued ; with tasting the oblations ; or, perhaps, pleasant-voiced.
9 By an extended cord: by virtue of the endless chain or series of regularly performed sacrifices. Hffectual; perfecting the sacrifices, or fulfilling all the desires of the worshipper.
A share in has possessions ; because the wealth of the worshipper depends upon the favour of Agni.
11 Footless and headless: without distinguishable head or feet.
His Bull's lair: apparently the fuel in which he grows strong ; according to Sayana, ‘in the nest of the rain cloud.’
12 The home of holy Order: the altar, the place of law-appointed sacrifice. Seven dear friends : seven minor priests ; or the frequently mentioned seven tongues or rays of fire,
r a Our human fathers: the Angirases, TZeeming Milch-bine: the tays of ' ight. 14 Splendid ; Wunined by the recovered rays of light;
{5 Eager, with thought intent upon the booty, the men with their celestial speech threw open The solid mountain firm, compact, enclosing, confining Cows, the stable full of cattle.
16 The Milch-cow’s earliest name they comprehended ; they found the Mother's thrice-seven noblest titles.
This the bands knew, and sent forth acclamation: with the Bull’s sheen the Red One was apparent.
17 The turbid darkness fled, the heaven was splendid: up rose the bright béam of celestial Morning. Sfirya ascended to the wide expanses, beholding deeds of meu both good and evil.
18 Then, afterwards they looked around, awakened, when first they held that Heaven-allotted treasure. Now all the Gods abide in all their dwellings. Varuna, Mitra, be the prayer effective.
19 I will call hither brightly-beaming Agni, the Herald, all-supporting, best at worship. He hath ‘disclosed, like the milch-cows’ pure udder, the Soma’s juice when cleansed and poured from beakers.
20 The freest God of all who should be worshipped, the guest who is received in all men’s houses, Agni who hath secured the Gods’ high favour,—may he be gracious, to us, Jitavedas.
15 The booty : the Cows, the rays of light. Their celestial speech: prayer.
°16 Phe Milch-cow’s: here, according to S&yana, Vak or Voice, Speech, or especially prayer. It is uncertain what is meant by the Mother's thrice-seven noblest (titles, names, forms, or some similar word being necessarily understood). Professor Wilson, following Sayana, renders the passage: ‘ knowing: the thrice-seven excellent (forms) of the maternal (rhythm),’ that is, the twentyone metres of the Veclas ; or, he adds, the passage may refer ‘to the ancient nomenclature of cattle, as uttered by the Angirases as Zhi, surabhi, guggulu, gandhini, ete.’
With the Bull's sheen : with the splendour of the Sun. Zhe Red One: Ushas or Dawn, ;
18 That Heaven-allotted treasure: the recovered rays of light.
19 Sdyana’s explanation of the second line of this stanza is different, and Professor Wilson, following him translates: ‘ without milking the pure udder - (of the cow), without purified food of the Soma offered in libation,’ implying, according to the Scholiast, ‘that no offering is made to Agni on the occasion ; praise alone is addressed to him.’ Nd, in the Veda, it may be remembered, means both noé and like, and in some passages it is difficult to determine in which of its senses the word is to be taken,
394 THE HYMNS OF [BOOK 1¥.
HYMN It. Agni.
Tus Faithful One, Immortal among mortals, a God among the Gods, appointed envoy,
Priest, best at worship, must shine forth in glory: Agni shall be raised high with man’s oblations.
2 Born for us here this day, O Son of Vigour, between both races of born beings, Agni, Thou farest as an envoy, having harnessed, Sublime One! thy strong-muscled radiant stallions.
3 IT laud the ruddy steeds who pour down blessing, dropping oil, fleetest through the thought of Order. Yoking red horses to and fro thou goest between you Deities and mortal races.
4 Aryaman, Mitra, Varuna, and Indra with Vishnu, of the Gods, Maruts and Asvins— These, Agni, with good car and steeds, bring hither, most bountiful, to folk with fair oblations.
5 Agni, be this our sacrifice eternal, with brave friends, rich in kine and sheep and horses, Rich, Asura! in sacred food and children, in full assembly, wealth broad-based and during.
6 The man who, sweating, brings for thee the fuel, and makes his head to ache, thy faithful servant,— Agni, to him be a self-strong Protector: guard him from all who seek to do him mischief.
7 Who brings thee food, though thou hast food in plenty, welcomes his cheerful guest and speeds him onward, Who kindles thee devoutly in his dwelling,—to him be wealth secure and freely giving.
8 Whoso sings praise to thee at eve or morning, and, with oblation, “doth the thing thou lovest,— In his own home, even as a gold-girt courser, rescue him from distress, the bounteous giver. 3 Whoso brings gifts to thee Immortal, Agni, and doth thee service with uplifted ladle,—. Let him not, sorely toiling, lose his riches; let not the sinner’s wickedness enclose him.
2 Between both races of born beings: between Gods and men, the Gods also being called jdt@h or born, as sons of Heaven and Earth.
3 The thought of Order: the thought of Law-appointed sacrifice.
You Detttes ; the Gods of whom thou, Agni, art one.
6 Makes his head to ache: with the load of wood which he carries on it,
7 Freely giving: enabling the possessor tu be bountiful in turn,
AY MN 2.) LHE RIGVEDA, 305
10 Whose well-wrought worship thou acceptest, Agni, thou God a mortal’s gift, thou liberal Giver,— :
Dear be his sacrifice to thee, Most Youthful! and may we
strengthen him when he adores thee. |
il May he who knows distinguish sense and folly of men, like straight“and crooked backs of horses. Lead us, O Ged, to wealth and noble offspring: keep penury afar and grant us plenty.
12 This Sage the Sages, ne’er deceived, commanded, setting him down in dwellings of the living.
Hence mayst thou, friendly Ged, with rapid footsteps behold the Gods, wonderful, fair to look on.
13 Good guidance hast thou for the priest, O Agni, who, Youngest God! with out-poured Soma serves thee. Ruler of men, thou joyous God, bring treasure splendid and plentiful to aid the toiler.
14 Now all that we, thy faithful servants, Agni, have done with feet, with hands, and with our bodies, The wise, with toil, the holy rite have guided, as those wha frame a car with manual cunning.
15 May we, seven sages first in rank, engender, from Dawn the Mother, men to be ordainers.
May we, Angirases, be sons of Heaven, and, radiant, burst the wealth-containing mountain.
16 Asin the days of old our ancient Fathers, speeding the work of holy worship, Agni,
11 He who knows: the wise Agni. Like straight and crooked backs: asuindm, of horses, is supplied by Sfyana; as a horse-keepér or groom Gittevtakaa between well-shaped and ill-shaped backs. Keep penury afar: [fun Dratesscn Roth in his interpretation of ditim and ddttim in this passage. Professor Wilson, following Sayana, translates: ‘be bountiful to the liberal giver ; shun him who gives not.’ ‘Give us this life on earth, keep off the life to come.’— Max Miiller,
12 This Sage: Agni. The Sages: the other Gods. Commanded : ordered, to become a priestly herald or invoker. With rapid footsteps; I follow Sayana ; but the correctness of his explanation is doubtful. According to Pischel, padbhih here means ‘ with (thine) eyes.’
15 ‘Again, through the identification of the fathers with the light they are brought into connection with the metaphor of generation... ..... The fathers are united with the Dawn, and desire with her to beget male children. Ina hymm to Soma they are mentioned along with the morning Sun as having placed the germ in the earth; and the fruitfulmess of heaven and earth, which pive birth to gods and men, is described as produced by the fathers./— Wallis, Cosmology of the Rigreda, p. 72. Lhe wealth-eontaining mountain; the cloud with its store of rain, or the eave in which the cows or rays of light were imprisored,
396 THE HYMNS OF [BOOR Fy,
Sought pure light and devotion, singing praises; they cleft the ground and made red Dawns apparent.
17 Gods, doing holy acts, devout, resplendént, smelting like ore theigx human generations, Enkindling Agni and exalting Indra, they came encompassing the stall of cattle.
18 Strong One! he marked them—and the Gods before them— like herds of cattle in a foodful pasture. There they moaned forth their strong desire for mortals, to aid the True, the nearest One, the Living.
19 We have worked for thee, we have laboured nobly—bright Dawns have shed their light upon our worship— Adding a beauty to the perfect Agni, and the God’s beautéous eye that shines for ever.
20 Agni, Disposer, we have sung these praises to thee the Wise: do thou accept them gladly. Blaze up on high and ever make us richer. Give us great wealth, O thou whose boons are many.
HYMN III, Agni.
Win, to assist you, Rudra, Lord of worship, Priest of both worlds, effectual Sacrificer,
Agni, invested with his golden colours, before the thunder strike and lay you senseless.
2 This shrine have we made ready for thy coming, as the fond dame attires her for her husband.
Performer of good work, sit down before us, invested while these flames incline to meet thee.
3 A hymn, 0 Priest, to him who hears, the gentle, to him who looks on men, exceeding gracious, A song of praise sing to the God Immortal, whom the stone, presser of the sweet juice, worships.
"17 Gods: the godlike Angirases, Smelting like ore: purifying their humanity, as ore is purified by smelting.
18 Strong One: O mighty Agni, He marked them: Indra saw the kine of the Angirases, the stolen rays of light. Zhe True, the Nearest One, the Living: Agni appears to be meant. ——
] Rudra; here meaning Agni. Before the thunder strike; before death overtakes you. Professor Ludwig refers to the Atharvaveda, XII. 2.9, where Agni Kravyad, or Agni in his most terrific form, is spoken of as the God of Death who stupefies men with his thunderbolt. .
‘2 The flames : there is no substantive in the text. Sdyana supplies ‘ flames or songs of praise,’ or ‘ladles’ may be the word understood. Professor Ludwig reas vigah or prajéh ‘families or people,’ and Professor Grassmann
ibations,’ ‘
4 Even as true knower of the Law, O Agni, to this our solemn rite be thou attentive. When shall thy songs of festival be sung thee? When is thy
Pat
friendship shown within our dwelling ? ‘
5 Why this complaint to Varuna, O Agni? And why to Heaven ? for what is our transgression ? How wilt thou speak to Earth and bounteous Mitra? What wilt thou say to Aryaman and Bhaga ?
6 What, when thou blazest on the lesser altars, what to the mighty Wind who comes to bless us,
True, circumambient? what to Earth, O Agni, what wilt thou say to man-destroying Rudra?
7 How to great Pishan who promotes our welfare,—to honoured Rudra what, who gives oblations ? What sin‘of ours to the far-striding Vishnu, what, Agni, wilt thou tell the Lofty Arrow. 8 What wilt thou tell the truthful band of Maruts, how answer the great Sun when thou art questioned 7 Before the Free, before the Swift, defend us: fulfil heaven’s work, all-knowing Jatavedas. 9 I crave the cow’s true gift arranged by Order: though raw, she hath the sweet ripe juice, O Agni. Though she is black of hue with milk she teemeth, nutritious, brightly shining, all-sustaining.
10 Agni the Bull, the manly, hath been sprinkled with oil upon his back, by Law eternal. He who gives vital power goes on unswerving. Prisni the Bull hath milked the pure white udder.
Se sdamaginenamemmenennnticaal eel S cscadaienemtdnaaaatieemnaadiiednertenatibermmad
5 Why this complaint: why dost thou accuse us of sin ?
6 On the.lesser altars : on the dhtshnyds, Ste -clte(7, ov beeper of eeeth covers ed with sand on which the fireis placed. 2%. 0 6 fo pens oo streser of wicked men, says the Scholiast. Rudra is generally represented asa benevolent God.
7 The Lofty Arrow: the lightning.
8 How answer the great Sun: the sense of stanzas 5—-8 appears to ke, as Profrss-» T44') bserves: thou hast no grounds for complaining of us to ANY ute Gita lis: be, rather, our advocate if Surya comes forward ag our accuser,
Before the Free, before the Swift: the Sun.
9 The first, line is difficult. ‘I solicit the milk of the cow essential for the sacrifice. —Wilson. Though raw: this opposition of the uncooked cow and the milk cooked or ripened in her udder has been noticed before. See I. 62. 9,
10 Prisni: here said to be Surya or the Sun, who draws his light from the sky. But see Benfey, Vedica und Verwandtes, pp. 74, 75.
398 THE HYMNS OF [BOOKk IV,
11 By Law the Angirases cleft the rock asunder, and sang their hymns’ together with the cattle. Bringing great bliss the men cneompassed Morning: light wag apparent at the birth of Agni. 12 By Law the Immortal Goddesses the Waters, with meath-rich waves, O Agni, and uninjured, Like a strong courser lauded in his running, sped to flow onward swiftly and for ever. » .13 Go never to the feast of one who harms us, the treacherous neighbour or unworthy kinsman. Punish us not for a false brother’s trespass. Let us not feck the might of friend or foeman.
14 O Agni, keep us safe with thy protection, loving us, honoured God! and ever guarding. Beat thou away, destroy severe affliction : slay e’en the demon when he waxes mighty.
15 Through these our songs of praise be gracious, Agni; moved by our prayers, O Hero, touch our viands. Accept, O Angiras, these our devotions, and let the praise which Gods desire addxess thee.
16 To thee who knowest, Agni, thon Disposer, all these wise secret speeches have 1 uttered, Sung to thee, Sage, the charming words of wisdom, to thee, O Singer, with my thoughts and praises.
FLYMN IV. Agni,
Pur forth like a wide-spreading net thy vigour; go like a mighty King with his attendants.
Thou, following thy swift net, shootest arrows: transfix the fiends with darts that burn most fiercely.
(2 Forth go in rapid flight thy whirling weapons: follow them closely, glowing in thy fury. Spread with thy tongue the winged flames, O Agni; unfettered, cast thy firebrands all around thee.
3 Send thy spies forward, fleetest in thy motion; be, no’er deceived, the guardian of this people From bim who, near or far, is bent on evil, and let no trouble sent from thee o’ercome us.
This hymn is said by Sayana to be waived to Agni as slayer’ of the Rakshasas, that is, as God of the fre with which the immigrant Aryans burnt the jangle, drove back the hostile aborigines, and cleared the ground for encampment or permanent settlement.
3 Thy spies; thy first flames, sent forward as if to reconnoitre,
HYMN 4.) THE RIGVUEDA. B99
4 Rise up, O Agni, spread thee out before us: burn down our
“J
i
foes, thou who hast sharpened arrows. Him, blazing Agni! who hath” Worked us mischief, consume thou utterly like dried-up stubble.
Rise, Agni, drive off those who fight against us: make manifest thine own celestial vigour.
Slacken the strong bows of the demon- driven ; destroy our foemen whether kin or stranger.
Most Youthful God, he knoweth well thy favour who gave an impulse to this high devotion.
All fair days and magnificence of riches hast thou beamed forth upon the good man’s portals.
Blest, Agni, be the man, the liberal giver, who with his lauds and regular oblation
Is fain to please thee for his life and dwelling. May all his days be bright: be this his longing.
I praise thy gracious favour: sing in answer. May this my song sing like a loved one with thee,
Lords of good steeds and cars may we adorn thee, and day by day vouchsafe thou us dominion.
Here of free choice let each one serve thee richly, resplendent day by day at eve and morning.
So may we honour thee, content and joyous, passing beyond the glories of the people.
Whoso with good steeds and fine gold, O Agni, comes nigh thee on a car laden with treasure,
His Friend art thou, yea, thou art his Protector whose joy it is to entertain thee duly.
Through words and kinship I destroy the mighty: this power I have from Gotama my father.
Mark thou this speech of ours, O thou Most Youthful, Friend of the House, exceeding wise, Invoker.
Knowing no slumber, spcedy and propitious, alert and ever friendly, most unwearicd,
May thy protecting powers, unerring Agni, taking their places here, combined, preserve us.
5 Lhe demon-driven : those whom eyil spirits incite to attack us. 8 Sing in answer; with the auspicious sound of thy crackling flames.
11 Zhrough words and kinship: that is, through my close alliance with Agni, effected by the prayers with which my fathers and I have worshipped
him.
The mighty: the R&kshasas or demons; according to Saéyana,
400 THE HYMNS OF [BOOX Iv:
13 Thy guardian rays, O Agni, when they saw bim, preserved
blind Mamateya from affliction. _ Lord of all riches, he preserved the pious: the foes who fain
woud harm them did no mischief. 14 Aided by thee with thee may we be wealthy, may we gain
strength with thee to guide us onward. Fulfil the words of both, O Ever Truthful: straightway do
this, thou God whom power emboldens. O aes id O Agni, with this fuel will we serve thee; accept the laud wa
sing to thee with favour. Destroy the cursing Rakshasas; preserve us, O rich in friends,
_ from guile and scorn and slander. ; HYMN V. ‘ Aeae
How shall we give with one accord oblation to Agni, to Vaisvinara the Bounteous ? | Great light, with full high growth hath he uplifted, and, as » ™ pillar bears the roof, sustains it. 2 Reproach not him. who, God and self-reliant, vouchsafed this
bounty unto me a mortal,— Deathless, discerner, wise, to me the simple, Vaisvanara most
manly, youthful Agni. 3 Sharp-pointed, powerful, strong, of boundless vigour, Agni who knows the lofty hymn, kept secret As the lost milch-cow’s track, the doubly Mighty,—he note declared to me this hidden knowledge. A May he with sharpened teeth, the Bounteous Giver, fie
consume with flame most fiercely glowing’ Those who regard not Varuna’s commandments and the dear
stedfast laws of sapient Mitra.
13 This stanza hae occurred before, I. 147. 3. Blind Mamateya: the Rishi Dirghatamas, Lord of all riches + Agni.
{é The words of both: the wishes of Gods and men. Sdyana gives a difierent explanation, and Professor Wilson translates accordingly: ‘destroy both (sorts of calumniators.)’
Sapenincinisaeebea?
"The Rishi Vamdadeva, as Professor Roth observes, ‘professes to make
known a mysterious and recondite wisdom, which had been revealed to him as by Agni,’ and the language of the hymn is correspondingly dificult and
obsoure. “1 Vaigutnara: common God of all Aryan men. _ 2 Phos bounty: the gift of this mysterious knowledge.
Rivka ko.
AY MN 5,) THE RIGVEDA, AOL
5 Like youth*s! women wither bestbors, stygcin a. Wha Tus
WhO. rls ede ds. eS ee They Wiest: ls Sally weeitveg te i wei aly. Seve) dgetty Gogabee dered this abysmal station. 2
6 To me, weak, innocent, thou, luminous Agni, hast boldly given as ‘twere a heavy burthen, | This Prishtha hymn, profound ‘and strong and mighty, of seven elements, and with offered dainties.
7 So may our song that purifies, through wisdom reach in a moment him the Universal, " Established on the height, on earth’s best station, above the beauteous grassy skin of Prisni. 8 Of this my speech what shall I utter further ? They indicate the milk stored up in secret ‘. When they have thrown as ’twere the cows’ stalls open. The Bird protects earth’s best and well-loved station. 9 This is the Great Ones’ mighty apparition which from of old the radiant Cow hath followed. : This, shining brightly in the place of Order, swift, hasting on in secret, she discovered. 10 He then who shone together with his Parents remembered Prisni’s fair and secret treasure, Which, in the Mother Cow’s most lofty station, the Bull’s . tongue, of -the flame bent forward, tasted. |
5 This abysmal station: that is, says SAyana, naralasthdnam or hell. ‘The wicked are the cause of the existence of the place of punishment prepared for them.
6 This Prishtha hymn: Prishtha is the name of a particular arrangement of S&imans employed at the mid-day oblation. |
7 The Universal: Vaisvinara Agni, stablished on the height: according to this conjectural translation, which follows s suggestion of Professor Ludwig, the reference is to Agni placed on the altar, above the surface of the earth (Prisni). But the meaning of jaddru (on the height?)-is uncertain. Professor Wilson translates: ‘whose swift-ascending brilliait (orb) is stationed on the east of the earth, to mount, like the sun, above the immove
able heaven.’ a 8 This stanza appears to allude to the Angirases recovering the lost rays
of light, the milk stored up an seeret. The Bird; the Sun who flies through
heaven.
9 The Great Ones’ mighty apparition: the solar orb ; the Great Ones. being
the Sun's rays. Zhe radiant Cow: Ushas or Dawn who discovers the Sun’ as he travels in secret, or by night, from west to east, and follows him till he ig
about to rise.
10 He: Agni. is Parenta: Heaven and Earth. Pr/sni is the Cow whose
milk is used in the oblation which Agni, the Bull, devours.
402 THE HYMNS OF [BOOK IY.
11 With reverence I declare the Law, O Agni; what is, comes by thine order, Jatavedas. Of this, whate’er it be, thou art the Sovran; yea, all the wealth that is in earth or heaven. 12 What is our wealth therefrom, and what-.our treasure? Tell us, O Jaitavedas, for thou knowest, What is our best course in this secret passage: we, unreproached, have reached a place far distant. 13 What is the limit, what the rules, the guerdon? Like fleetfoot coursers speed we to the contest. When will the Goddesses, the Immortal’s Spouses, the Dawns, spread over us the Sun-God’s splendour ¢ 14 Unsatisfied, with speech devoid of vigour, scanty and frivolous and inconclusive, Wherefore do they address thee here, O0 Agni? Let these who have no weapons suffer sorrow. 15.,The" majesty of him the Good, the Mighty, aflame, hath shone for glory in the dwelling. He; clothed in light, hath shone ‘most fair to look on, wealthy in boons, as a home shines with riches, HYMN VI. | Agni. Prisst of our rite, stand up erect, O Agni, in the Gods’ service best of sacrificers, For over every thought thou art the Ruler: thou furtherest e’en the wisdom of the pious. 2 He was set down mid men as Priest wnerring, Agni, wise, welcome in our holy synods. Like Savitar he hath lifted up his splendour, and like a builder raised his smoke to heaven. | 3 The glowing ladle, filled with oil, is lifted: choosing Gods’ service to the right he circles. Eager he rises like the new-wrought pillar which, firmly set and fixed, anoints the victims. “& When sacred grass is strewn and Agni kindled, the Adhvarye
rises. to his task rejoicing. Agni the Priest, ike one who tends the cattle, goes three times round, as from of old he wills it.
14 These who have no weapons: who are unprovided with the necessary elements of sacrifice, and therefore unable to please Agni.
2 Like a builder : aa the builder of a house raises a pillar.
3 To the right he circles: is carried round to the altars, Anoints the victims ; smears them with the clarified butter with which it (the sacrificial post) has been previously anointed,
5 Agni himself, the Priest, with measured motion, goes round, “with sweet speech, cheerful, true to Order. His fulgant flames run forth like vigorous horses: all creatures are affrighted when he blazes. ~ °
6 Beautiful and suspicious is thine aspect, O lovely Agni, terrible when spreading. Thy splendours are not covered by the darkness: detraction leaves no stain upon thy body.
7 Naught hindered his production, Bounteous Giver: his Mother and his Sire were free to send him. Then as a Friend benevolent, refulgent, Agni shone forth in human habitations.
8 He, Agni, whom the twice-five sisters, dwelling together, in the homes of men engendered, Bright like a spear’s tooth, wakened in the morning, with powerful mouth and like an axe well-sharpened.
9 These thy Bay Coursers, Agni, dropping fatness, ruddy and vigorous, speeding straightly forward, And red steeds, wonderful, of mighty muscle, are to this service of the Gods invited :
10 These brizhtly-shining flames of thine, O Agni, that move for ever restless, all-subduing, Like falcons hasting eagerly to the quarry, roar loudly like the army of the Maruts.
11 To thee, O flaming God, hath prayer been offered.. Let the priest laud thee: give to him who worships. Men have established Agni as Invoker, fain to adore the glory of the living. _— HYMN VII. | Agni:: Here by ordainers was this God appointed first Invoker, best at worship, to be praised at rites ; Whom Apnavina and the Bhrigus caused to shine bright coloured in the wood, spreading from home to home.
re net aoa © ae Ae eit mer on Sm trey = fm hte Slee 10 ery Sere AONE
7 His Mother and his Boe. “Barth and Heaven. To send him: to be messenger between men and Gods.
8 The twice-five sisters; the priest’s fingers which produce the sacrificial fire...
9 Bay Coursers : harttah ; Harits; the prototype (the word being feminine). of the Greek ‘ Charites.’ See M. Miiller, Chips from a German aa oe IV. 141 (new edition). ‘
U The glory of the living: Agni a8 Narfsansa, the Praise or Glory of Men.
1 Here: at this ceremony. Ordainers: the regulators os the anerifice, ’ Apnavdna : a Thishi of the family of Bhrigu.
e.
404 Lb Ai Mmna Vi LDUVUaA Lb,
2 When shall thy glory as a God, Agni, be suddenly shown forth ? For mortal men haye held thee fast, adorable in all their homes, 3 Seeing thee faithful to the Law, most sapient, like the starry heaven, ... Lllumining with cheerful ray each solemn rite in every house. 4 Vivasvan’s envoy living men have taken as their ensign, swift, The ruler over all mankind, moving like Bhrigu in exch home.
5 Him the intelligent have they placed duly as Invoking Priest, . Welcome, with sanctifying flame, best worshipper, with savenfold might ; .6 In his Eternal Mothers, in the wood, concealed and unapproached ; : Kept secret though his flames are bright, secking on all sides, quickly found, ;
- 7 That, as food spreads forth in this earthly udder, Gods may rejoice them in the home of Order, ‘Great Agni, served with reverence and oblation, flies ever ta the sacrifice, the Faithful.
8 Bird of each rite, skilled in an envoy’s duties, knowing both worlds and that which lies between them, Thou goest from of old a willing Herald, knowing full well heayen’s innermost recesses.
9 Bright:God, thy path is black; light is before thee: thy moving splendour is the chief of wonders, When she, yet unimpregnate, hath conceived thee, even when newly born thou art an envoy.
10 Yet newly born, his vigour isapparent when the wind blowg upon his fiery splendour. . His sharpened tongue he layeth on the brushwood, and with his teeth e’en solid foad consumeth,
4 Vivasudn's envoy: according to S&yana, the messenger of the worshipper, Moving like Bhrigu ; oy shining ; Bhrigu being originally a personification of lightning.
5 Sevenfold might : Agni’s seven flames,
6 Eternal Mothers ; the Celestial Waters. Seeking on all sides: roaming at will in search of food.
7 Inthis earthly udder; here on earth, and especially atthe altar from which oblations come. Only when the elements of sacrifice are forthcoming can Agni invite and bring the Gods. Zhe home of Order: the place of lawordained sacrifice, |
“8 Bird of eacn rite: attending all sacrifices. That which lies between them ;. the firmament or mid-air between heaven .and earth. a 'D She, yet uinimpregnate : the piece of wood in which fire is produced,
HYUN 9] THE RIGVEDA. 408- 11 When he hath borne off food with swift flame swiftly, strong
Agni makes himself a speedy envoy, ; Follows the rustling of the wind, consuming, and courser-like,
: speeds, drives the swift horse anward. *
HYMN VIII. Agni.
Your envoy who possesses all, Immortal, bearer of your gifts, Best worshipper, I woo with song. 2 He, Mighty, knows the gift of wealth, he knows the deep
recess of heaven: He shall bring hitherward the Gods.
8 He knows, a God himself, to guide Gods to the righteous in
his home : He gives e’en treasures that we love.
- He is the Herald: well-informed, he doth his errand to and fro
Knowing the deep recess of heaven.
5 May we be they who gratify Agni with sacrificial gifts, Who cherish and enkindle him.
§ Illustrious for wealth are they, and hero deeds, victorious,
_ Who have served Agni reverently.
7 So unto us, day after day, may riches craved by many come, And power and might spring up for us.
8 That holy Singer in his strength shoots forth his arrows
swifter than | The swift shafts of the tribes of men.
HYMN IX. Agni.
AanI, show favour: great art thou who to this pious man art come, To seat thee on the sacred grass.
11 When he hath borne off food : I follow Sayana, but am not satisfied with his explanation. Courser-like : Agni, himself a courser, drives on the wind as it were a courser. Professor Ludwig suggests that a@rvd here may mean a rider, not a courser, ;
2 Knows the gift of wealth : how to enrich his worshippers.
4 Doth his errand to and fro: béars to the Gods the prayers, praises, a oblations of their worshippers, and brings them down to the sacrifice, .
"8 Fhat holy Singer: Agnithe Priest. The stanza is difficult. Professor Wilson, following Sdyana, translates : ‘May the wise Agni entirely obviate’ by his power the removeable (ills) of men the descendants of Manu,’ I have adopted Professor Ludwig's interpretation,
406 THE HYMNS OF [BOOK IY,
2 May he the Immortal, Helper, hard to be deceived among mankind, ; Become the messenger of all. $8 Around the altar is he led, welcome Chief Priest at solemn rites, ‘* Or as the Potar sits him down.
4 Agni in fire at sacrifice, and in the house as Lord thereof, And asa Brahman takes his seat. 5 Thou comest as the guide of folk who celebrate a sacrifice, And to oblations brought by men. 6 Thou servest as his messenger whose sacrifice thou lovest well, To bear the mortal’s gifts to heaven. 7 Accept our solemn rite; be pleased, Angiras, with our sacrifice : Give ear and listen to our call.
'8 May thine inviolable car, wherewith thou guardest those
who give, Come mear to us from every side. HYMN X. Agni. Tus day with praises, Agui, we bring thee that which thou lovest.
Right judgment, like a horse, with our devotions.
2 For thou hast ever been the Car-driver, Agni, of noble Strength, lofty sacrifice, and rightful judgment. | 3 Through these our praises come thou to meet us, bright as the sunlight, O Agni, well disposed, with all thine aspects. 4: Now may we serve thee singing these lauds this day to thee, Agni. : Loud as the voice of Heaven thy blasts are roaring. 5 Just at this time of the day and the night thy look is the sweetest : It shineth near us even as gold for glory. 6 Spotless thy body, brilliant as gold, like clarified butter : This gleams like gold on thee, O Self-dependent.
ae ik enna _ & Chief Priest : Hotar, the presenter of the oblation, Zhe Potar: literally, Cleanser or Purifier, another of the sixteen priests usually employed. | _ 4 Tread utdgndé as proposed by Prof. Max Miiller and Prof, Ludwig in place of the almost impossible utd gnifh of the text. .
er ASIN,
Se “@ Car-driver : promoter, 6 This: thy splendour,
HYMN 12:3 ‘THE RIGVEDA. 407
WT
All hate and mischief, yea, if committed, Agni, thou turnest, Holy One, from the man who rightly worships. |
-8 Agni, with you Gods, prosperous be our friendships and kin-
b)
ships. . e Be this our bond here by this place, thine altar.
HYMN XI. Agni.
Tuy blesséd majesty, victorious Agni, shines brightly in the neighbourhood of Sarya.
Splendid to see, it shows even at night-time, and food is fair to look on in thy beauty.
Agni, disclose his thought for him who singeth, the well, Strong God! while thou art praised with fervour.
Vouchsafe to us that powerful hymn, O Mighty, which, Radiant One! with all the Gods thou lovest.
From thee, O Agni, springs poetic wisdom, from thee come thoughts and hymns of praise that prosper ;
From thee flows wealth, with heroes to adorn it, to the tans
' hearted man who gives oblation.
From thee the hero springs who wins the booty, ‘bringer of help, mighty, of real courage.
From thee comes wealth, sent by the Gods, bliss-giving ; Agni, from thee the fleet impetuous charger.
Immortal Agni, thee whose voice is pleasant, as first in rank, as God, religious mortals
Invite with hymns; thee who removest hatred, Friend of oe Tome, the household’s Lord, unerring.
Far from us thou removest want and sorrow, far from us all ill-will when thou protectest.
Son of Strength, Agni, blest is he at evening, whom thou as God attendest for his welfare.
HYMN XII. Agni.
Wuoso enkindles thee, with lifted ladle, and thrice this day offers thee food, O Agni,
May he excel, triumphant through thy splendours, wise. through thy ‘mental power, OJ Atavedas.
' 8 This altar; literally, this udder; that is, the place whence oblations | proceed.
1 In the neighbourhood of Sdrya; by day, in the punehwee: 2 The well : the source of sacred song. 4 The hero; or the strong horse.
408 THE HYMNS OF [BOOK Iv’.
2 Whoso with toil and trouble brings thee fuel, serving the raajesty of mighty Agui,
He, kindling thee at evening and at morning, prospers, and comes to wealth, and slays his foemen.
3 Agni is Master of sublime dominion, Agni is Lord of strength
- and lofty riches. Straightway the self-reliant God, Most Youthful, gives treasures to the mortal who adores him.
4 Most Youthful God, whatever sin, through folly, we here, as human beings, have committed, In sight of Aditi make thou us sinless : remit, entirely, Agni, our offences.
5 Even in the presence of great sin, O Agni, free us from prison of the Gods or mortals. © Never may we who are thy friends be injured: grant health . - and strength unto our seed and offspring.
6 Even as ye here, Gods Excellent and Holy, have loosed the ~ *. gow that by the foot was tethered, So also set us free from this affliction : long let our life, O Agni, be extended.
HYMN XII. | Agni.
Aagyt hath Jooked, benevolently-minded, on the wealth-giving spring of radiant Mornings.
Come, Asvins, to the dwelling of the pious: Sirya the God is rising with his splendour.
- © Savitar, God, hath spread on high his lustre, waving his flag like a spoil-seeking hero, Their stablished way go Varuna and Mitra, what time they make the Sun ascend the heaven.
4 Aditi: apparently the great omnipresent Power which controls the forces of the universe, and from which no sins are hidden.
5 Prison of the Gods or mortals: actual imprisonment by men and corresponding chastisement by the Gods,
6 The cow: the cow-buffalo, tied toa Best, representing symbolically the nan who is in the bonds of sin. Of X. 126. 6.
See
2 Waving his flag: according to Sdyana, ‘scattering the dew.’ But there ean be no doubt that drapsd, the Zend drafsha, means a banner in this place. Sayana eae sated, a hero, as ‘a bull, but this interpretation cannot be accepte
Their stablished way: the course appointed for them in the eternal order of the universe,
f
HYMN 15.) ‘THE RIQGVEDA, 409
3 Him whom they made to drive away the darkness, Lords of sure mansious, constant to their object, Him who beholds the universe, the Sun-God, seven pune and. youthful Coursers carry onward.
- Spreading thy web with mightiest Steeds thou comest, rending apart, thou God, the black-hued mantle. The rays of Strya tremulously shining sink, like a hide, the darkness in the waters. 5 How is it that, unbound and not supported, he falleth not although dir ected downward ? By what self-power moves he? Who hath seen it? He guards the vault of heaven, a close-set pillar.
HYMN XIV. Agni. Tue God hath looked, even Agni Jatavedas, to meet the Dawns refulgent in ‘their glories. Come on your chariot, ye who travel widely, come to this sacrifice of ours, Nasatyas. 2 Producing light for all the world of creatures, God Savitar hath raised aloft his banner. Making his presence known by sunbeams, Stfirya hath filled the firmament and earth and heaven.
3 Red Dawn is come, riding with brightness onward, distinguished by her beams, gay-hued and mighty. Dawn on her nobly-harnessed car, the Goddess, awaking men to happiness, approacheth.
- May those most powerful steeds and chariot bring you, O Asvins, hither at the break of morning. ‘Here for your draught of meath are Soma juices: at this our sacrifice rejoice, ye Mighty. 5 How is it that, unbound and unsupported, he falleth not although directed downward ? By what self-power moves he? Who hath seen it? He guards the vault of heaven, a close-set pillar ?
HYMN XV. Agni. Agni the Herald, like a horse, is led forth at our solemn rite, God among Gods adorable.
8 Coursers: harttah; Harits. Cf. IV. 6. 9.
This hymn is an imitation of the preceding. The last sane is adopted word for word.
5 He; in the text ayam, this, that is Sirya, the Sun, mentioned in stanza 2.
1 Js led forth: implying the formal bringing of fire from the household fire to light the sacrificial fire,
£10 THEY MNS OF [BOOK IV.
2 Three times unto our solemn rite comes Agni like a charioteer, Bearing the viands to the Gods.
-3 Round the oblations hath he paced, Agni the Wise, the Lord
of Strength,
Giving the offerer precious boons.
4 He who is kindled castward for Srinjaya, Devavata’s son, Resplendent, tamer of the foe.
5 So mighty be the Agni whom the mortal hero shall command, With sharpened teeth and bountiful.
6 Day after day they dress him, as they clean a horse who wins
the prize,
Dress the red Scion of the Sky.
7 When Sahadeva’s princely son with two bay horses thought
of me, Summoned by him I drew not back.
8 And truly those two noble bays-I straightway took when
. offered me,
’ From Sahadeva’s princely son.
‘9 Long, O ye Asvins, may he live, your care, ye Gods, the
; princely son Of Sahadeva, Somaka. as
10 Cause him the youthful prince, the son of Sahadeva, to enjoy Long life, O Asvins, O ye Gods.
HYMN XVI. Indra,
Inreetuous, true, let Maghavan come hither, and let his Tawny Coursers speed to reach us.
For him have we pressed juice exceeding potent: here, praised with song, let him effect his visit.
2 Three times : with reference to the three sacrifices.
- 4 Lastward.; on the wttaravedt or north altar. Srinjaya : a certain Soma. sacrificer, hagchit somaydji, says Sayana. Professor Wilson observes: ‘ We have several princes of the name in the Purdfnas, but none distinguished by this patronymic : the Srinjayas are also a people in the west of India,’ 6 Lhe red Scion of the Sky: or, Arusha, the Child of Heaven, i. e. the Sun. 7 Sahadeva's princely son : Somaka, the institutor of the sacrifice, son of a Raja named Sahadeva, With two bay horses: which were to be the priest's honorarium. 9 Your care: there is no substantive in the text. Sdyana supplies tarpakah satisfer, i.e, worshipper. Professor Ludwig regards udm as a dativus ethicus, . 4a Impetuous ; according to SAyana, rigisht, the word in the text, means accepter, or drinker, of the. spiritless Soma, of the Soma when its essence or
- strength has passed away. Professor Ludwig follows Sdyana,
HYMN 16.3 | THE RIGVEDA. all
2 Unyoke, as at thy journey’s end, O Hero, to gladden thee today at this libation. ; oe Like Usana, the priest a laud shall utter, a hymn to thee, the Lord Divine, who markest. : 3 When the Bull, quaffing, praises our libation, as a sage paying holy rites in secret, : Seven singers here from heaven hath he. beyotten, who e’en _ by day have wrought their works while singing. 4 When heaven’s fair light by hymns was made apparent (they made great splendour shine at break of morning), He with his succour, best of Heroes, scattered the blinding darkness so that men saw clearly. 5 Indra, Impetuous One, hath waxed immensely: he with his vastness hath filled earth and heaven. Fen beyond this his majesty extendeth who hath exceeded all the worlds in greatness.
6 Svkra who knoweth well all human actions hath with his eaver Friends let loose the waters. : They with their songs cleft e’eu the mounttiin open and will. ingly disclosed the stall of cattle. 7 Hesmote away the floods’ obstructer, Vritra; Earth, conscious, lent her aid to speed thy thunder. Thou sentest forth the waters of the ocean, as Lord through power and might, O daring Hero. 8 When, Much-invoked ! the water’s rock thou cleftest, Sarama . showed herself and went before thee. Hymnel by Angirases, bursting the cowstalls, much strength thou foundest for us as our leader. | 9 Come, Maghavan, Friend of Man, to aid the singer imploring thee in battle for the sunlight. Speed him with help in his inspired invokings : down sink the sorcerer, the prayerless Dasyu. :
2, Like Usand; the Rishi Usand, or Usanas, called also Kavya or Kavi's san, appears in the Veda as the especial friend of Indra. Seef. 51, 10; 33, Boy At, 1,
8 The Bull: the mighty Indra, Seven singers: the meaning of this line is’ not clear, Professor Wilson, fellowing Sdyana, translates: ‘and this generates the seven efficient (rays) from heaven, which, being glorified, have made (manifest) the objects of (human) perception.’
- 4 Scuttered, etc; or, fashioned blind turbid darkness so that men saw clearly.
6 Sukra: Indra, the powerful. is eager Friends; the Maruts.
*3 Suramd: the hound of Indra, who tracked the stolen cows, See L 62. 8, and 72, 8,
412 THE HYMNS OF (BOOK rv.
10 Come to our home resolved to slay the Dasyu: Kutsa longed eagerly to win thy friendship. Alike in form ye both sate in his dwelling: the faithful Lady was in doubt between you. 11 Thou comest, fain to succour him, with Kutsa,—a goad that masters both the Wind-God’s horses, That, holding the brown steeds like spoil for capture, the sage may on the final day be present. . , 12 For Kutsa; with thy thousand, thou at day-break didst hurl down greedy Stishna, foe of harvest. Quickly with Kutsa’s friend destroy the Dasyus, and roll the chariot-wheel of Sirya near us. 13 Thou to the son of Vidathin, Rijisvan, gavest up mighty Mrigaya and Pipru. Thou smotest down the swarthy fifty thousand, and rentest forts as age consumes a garment. 14. What time thou settest near the Sun thy body, thy form, Immortal One, is seen expanding : Thou a-wild elephant with might invested, like adread lion as thou wieldest weapons. ; 15 Wishes for wealth have gone to Indra, longing for him in war for light and at libation, Eager for glory, labouring with praise-songs: he is like home, like sweet and fair nutrition.
16 Call we for you that Indra, prompt to listen, him who hath done so much for men’s advantage ; Who, Lord of envied bounty, to a singer like me brings quickly booty worth the capture.
(10 Kutsa: a Rajarshi or royal Rishi, frequently mentioned as the favoured friend of Indra. P
~' The faithful Lady: even Kutsa’s wife could hardly distinguish one from the other; or, as Siyana explains, Indra took Kutsa to his own home where Nacht his consort was uncertain which of the two was Indra,
ll The sage: Kutsa. The final day: the decisive day of battle,
12 With thy thousand: thy many followers. Foe of harvest: or Kuyava may be the name of another fiend or barbarous enemy, See I. 104. 3, Kutse’s friend: the thunderbolt, according to Sayana. Roll the chariot-wheel of Sdrya near us : bring back the daylight.
18 Aiisvan: a prince mentioned before as protected by Indra. See I. 51. 5. Mrigaya and Pipru: demons of the air. The swafthy fifty thousand: black Rakshasas, fiends, or hestile aborigines,
: 14 Whaét time thou setiest near the Sun thy body: perhaps, as Professor Ludwig suggests, a poetical explanation of an eclipse of the sun.
15 Hager for glory: a transition from ‘wishes’ to ‘wishers’ implied therein. Nutrition; according to Saéyana, like Lakshmi the Goddess of prosperity, :
o
17 When the sharp-pointed arrow, O thou Hero, flicth mid. any conflict of the people, When, Faithful One, the dread encountter cometh, then be thou the Protector of our body.
18 Further the holy thoughts of Vamadeva; be thou a guileless Friend in fight for booty. We come to thee whose providence protects us: wide be thy sway for ever for thy singer. 19 O Indra, with these men who loye thee truly, free givers, Maghavan, in every battle, May we rejoice through many autumns, quelling our foes, as days subdue the nights with splendour. 20 Now, as the Bhrigus wrought a ear, for Indra the Strong, the Mighty, we our prayer have fashioned, That he may ne’er withdraw from us his friendship, but be our bodies’ guard and strong defender. 21 Now, Indra! landed, glorified with praises, let power swell high like rivers for the singer. For thee a new hymn, Lord of Bays, is fashioned. May we, car-borne, through song be victors ever. HYMN XVII Indra, GREAT art thoy, Indra; yea, the earth, with gladness, andheaven coufess to thee thine high dominion. Thou in thy vigour having slaughtered Vritra didst free the floods arrested by the Dra gon. 2 Heaven trembled at the birth of thine effylgence; Earth trembled at the fear of thy displeasure. The stadfast mountains shook in agitation: the waters flowed, and desert spots were flooded, 3 Hurling his bolt with might he cleft the mountain, while, putting forth his strength, he showed his vigour. He slaughtered Vritra with his bolt, exulting, and, their lord slain, forth flowed the waters swiftly. 4 Thy Father Dyaus esteemed himself a hero: most noble was the work of Indra’s Maker, His who begat the strong bolt’s Lard who roayeth, immovable like oarth from her foundation,
19 Free givers: liberal institutors of sacrifice,
20 As the Bhypigus: according to Sayana=splendid carpenters 3 but the reference must be to the celebrated priestly family, and ‘car’ may be used metaphorically for the hymn which rapidly reaches the Gads,
1 The Dragon: Ahi, the ser pent-demon who stays the rain from falling, 4 Esteemed himself a kero » as being the father of such a son.
gi4 THE HYMNS OF [BOOK IV.
5 He who alone o’erthrows the world of creatures, Indra the peoples’ King, invoked of many— Verily all rejoice in him, extolling the boons which Maghavau the God hath sent them. 6 All Sotha juices are his own for ever, most gladdening draughts are ever his, the Mighty, . hou ever wast the Treasure-Lord of treasures: Indra, thou | lettest all folk share thy bounty.
7 Moreover, when thou first wast born, O Indra, thou struckest terror into all the people. Thou, Maghavan, rentest with thy bolt the Dragon who lay against the water-floods of heaven.
_8 The ever-slaying, bold and furious Indra, the bright bolt’s Lord, infinite, strong and mighty, Who slayeth Vritra and acquireth booty, giver of blessings, Maghavan the bounteous:
9 Alone renowned as Maghavan in battles, he frighteneth away assembled armies. He bringeth us the booty that he winneth: may we, wellloved, continue in his friendship.
10 Renowned is he when conquering and when slaying: ’tis he who winneth cattle in the combat, When Indra hardeneth his indignation all that is fixed and all that moveth fear him.
- 11 Indra hath won all kine, all gold, all horses,—Maghavan, he who breaketh forts in pieces ; Most manly with these men of his who help him, dealing out wealth and gathering the treasure. 12 What is the care of Indra for his Mother, what cares he for the Father who begat him ? : His care is that which speeds his might in conflicts, like wind : borne onward by the clouds that thunder.
5 Extolling: I follow Professor Wilson in taking grinatdh as a nominative ‘plural, a lightened form for grinanidh, Otherwise it is difficult to make sense out of the second line.
8 Indra; inthis stanzais in the accusative case without a subject or a ‘governing verb, Sfyana supplies vayam stotdrah stumeti, ‘ we singers praise.’
ll Who breaketh forts in pieces ; as it seems impossible to make any sense out of parvth, I have adopted Professor Grassmann’s conjecture, which is somewhat reluctantly accepted by Professor Ludwig, and read pérbhid instead of the word in the text. Sd&yana supplies setrusendh, ‘armies of enemies.’ These men : who sing his praises and so increase his strength.
12 His caveis;: there are no corresponding words in the text, but it is — necessary to supply something of the kind. The meaning is, Indra is independent of, and cares nothing about, his parents, but he does care for ‘his dear ally the thunderbolt, :
HYMN V7} THE RIGVEDA. | | 418
13 Maghayan makes the settled man unsettled: he scatters dust that he hath swept together, “ Breaking in pieces like Heaven armed with lightning:
Maghavan shall enrich the man who lands him.
14 He urged the chariot-wheel of Sirya forward: Etasa, speeding on his way, he rested. Him the black undulating cloud bedeweth, in this mid-air’s depth, at the base of darkness, 15 As in the night the sacrificing priest.
16 Eager for booty, craving strength and horses, we singers stir Indra, the strong, for friendship, | Who gives the wives we seek, whose succour fails not, to hasten, like a pitcher to the fountain.
17 Be thou our guardian, show thyself our kinsman, watching and blessing those who pour the Soma ; As Friend, as Sire, most fatherly of fathers, giving the suppliant vital strength and freedoin.
18 Be helping Friend of those who seek thy friendship: give life, when lauded, Indra, to the singer. For, Indra, we the priests have paid thee worship, exalting thee with these our sacrifices.
19 Alone, when Indra Maghavan is lauded, he slayeth many ne’er-resisted Vritras. Him in whose keeping is the well-loved singer never do Gods or mortals stay or hinder.
20 E’en so let Maghavan, the loud-voiced Indra, give us true blessings, foeless, men’s upholder. Kinz of all creatures, give us glory amply, exalted glory due to him who lauds thee. ms
21 Now, Indra! lauded, glorified with praises, Jet power swelk
high like rivers for the singer. aa
For thee a new bymn, Lord of Bays! is fashioned. May we, car-borne, through song be victors ever.
13 Svatters dust: causes commotion and keeps the world in a state of unrest. ’ 14 This difficult stanza appears to refer to an eclipse of the Sun. Indra was urging on the Sun’s chariot when suddenly he rested or stopped Etasa the horse that drew it, and threw him back Into the black moist cloud of the darkness of night. See 1. 121. 13, and A. Kuhn, Mythologische Studien,
- pp. 58— 60. ee PP The sacrificing priest: lets the fire shine, understood. Sayana explains, ‘as the sacrificer sprinkles Soma upon the invoking priest Agni,’ taking Advd, a nominative case, as Adidram, an accusative. Professor Grassmann thinks _ that the single Pada was originally a gloss on the preceding atanza, ; 16 Who gives the wives we seek: perhaps referring, as Professor Ludwig observes, to the forcible abduction of women after a victory.
416 THE HYMNS OF [BOOK IV.
HYMN XVIII. Indra and Others, Tas is the ancient and accepted pathway by which all Gods
haye come into existence. Hereby could one be born though waxen mighty. Let him
not, otherwise, destroy his Mother. 2 Not this way go I forth: hard is the passage. Forth from
the side obliquely will I issue. Much that is yet undone must I accomplish: one must I
combat and the other question. : 8 He bent his eye upon the dying Mother: My word I now
withdraw. That way I follow. In Tvashtar’s dwelling Indra drank the Soma, a hundred-
worth of juice pressed from the mortar. 4 What strange act shall he do, he whom his Mother bore for a
thousand months and many autumns ? No peer hath he among those born already, nor among those
who shall be born hereafter. . § Deeming him a reproach, his. Mother hid him, Indra, endow-
éd, with all heroic valour. Then up he sprang himself, assumed his vesture, and filled,
as soon as born, the earth and heaven. 6 With lively motion onward flow these waters, the Holy Ones,
shouting, as ’twere, together. Ask them to tell thee what the floods are saying, what girdling
rock the waters burst.agunder.
ar ee ee a ee te aa Pe aR Te ee er eeereennyreenamnnrererrremeamicte
Indra, Aditi, abd Vamadeva are said to be the Iishis or seers as well as the deities of the hymn, as it consists of conversation in which all bear part. The hymn appears to be made up of somewhat * = "over * "a ne ee Tha Commentators do not seem to have been success. the stanzas to the several speakers. See Prof. "' eet Ae Studien, II. pp. 42—54), and Prof: Ludwig's criticism thereon, Ueber die neuesten Arbeiten auf dem Gebiete der P-~- 3. *-vs-b ~~, pp, 142 sqq. | The main subject is the birth and i... "0. He refuses to be orn in the usual manner and insists on coming into the world in another way. The *..+ Wome his father, Aditi his mother, or some other— dissuades hi _'. seems, (stanza 8) with success. The Commentators erroneously take the stanza as referring to the birth of Vamadeva.
2, Indra, as yeb unborn, fs the speaker. One: perhaps Vritra, Zhe other : perhaps Vishnu, whom he addresses in stanza 11.
3 Indra, who has changed his mind, speaks the second half of the first line,
4 Ttis not clear who the speaker is. Professor Wilson observes ! ‘ Adite defends her son upon the plea that, as his period of gestation wag marvellous, his actions are not to be compared with those of any others.’
5 Deeming him areproach; either because he appeared to be weak, or because, as Sdyana says, he was born in a chamber in privacy unworthy of so
great a God. Ag 6 What girdling rock: an allusion to the prison of thick cloud from whith -
Tndra freed the waters.
HYMN is.) THE RIGVEDA. a ay 7 Are they addressing him with words of welcome? Will the floods take on them the shame of Indra? With his great’ thunderbolt my Son hath slaughtered Vritra, and set these rivers free to wander. a
8 I cast thee from me, mine,—thy youthful mother; thee, mine own Offspring, Kushava.bath swallowed. _ To him, mine infant, were the waters gracious. Indra, my Son, rose up In conquering vigour. | ;
9 Thou art mine own, O Maghavan, whom Vyansa struck to the ground and smote thy jaws in pieces.
But, smitten through, the mastery thou wonnest, and with thy bolt the Dasa’s head thou erushedst.
10 The Heifer hath brought forth the Strong, the Mighty, the unconquerable Bull, the furious Indra. The Mother left her unlicked Calf to wander, seeking, himself, the path that he would follow.
11 Then to her mighty Child the Mother turned her, saying, My son, these Deities forsake thee. Then Indra said, about to slaughter Vritra, O my friend Visbnu, stride full boldly forward. 12 Who was he then who made thy Mother widow? Who sought to slay.thee lying still or moving? . | What God, when by the foot thy Sire thou tookest and slewest, was at hand to give thee comfort? ,
7 Words of welcome: nivids, sentences or short formularies inserted in a liturgy and containing epithets or short invocations of the Gods, :
The shame of Indra: his fancied guilt incurred in slaying Vritra. See I. 82. 14.
8 Mine: SAyana explains mdmat as ‘exulting.’ Professor Roth, whom Professor Grassmann and the translators of the Stebenzig Lieder follow, renders it by now—now. Ihave preferred Professor Ludwig's interprétation, originally due to Benfey, and taken the word as another form of mama, The word is important as expressing -Aditi’s acknowledgment of Indra ag her gon, . Kushud ; according to Saéyana, a Ra&kshast or female demon who swallowed Indra at his birth; according to von Roth, the name of a river.
10 The Heifer ; Aditi, the young mother of Indra. . —
11 Stride full boldly forward : that is, assist me in my battle with Vritra, Professor Grassmann and the translators of the Siehenzig Lneder render the passage differently. ‘O Vischnu, Freund, geh etwas doch zur Seite, and, ‘Vishnu ‘mein Freund geh etwas aus dem Wege; that is, ° step agide,. or out of the way,’ and let me conquer Vritra without thy aid. Bedale
12 This appears to be Viahnu’s answer. Why dost thou ask me to help thee now? Didst thou not slay thine own father, thy father who sought to kill thee when yet unborn and when coming to the birth? Vygnsa appears to be the father whom Indra slew (stanza 9), Sayapa,.merely says that the allusions are variously explained by the followers of the Taittirfya school of the Yajurveda.
418 THE HYMNS OF BOOR IY.
13 In deep distress I cooked a dog’s intestines. Among the Gods T found not one to comfort. My consort I beheld in degradation. The Falcon then brought me the pleasant Soma.
HYMN XIX. Indra.
‘Tans, verily, O Thunder-wielding Indra, all the Gods here,
' the Helpers swift to listen,
And both the worlds elected, thee the Mighty, High, waxen strong, alone to slaughter Vritra.
2 The Gods, as worn with eld, relaxed their efforts: thou, Indra, born of truth, wast Sovran Ruler. Thou slewest Ahi who besieged the waters, and duggest out their all-supporting channels.
3 The insatiate one, extended, hard to waken, who slumbered in perpetual sleep, O Indra,— The Dragon stretched against the seven prone rivers, where ... Wo joint was, thou rentest with thy thunder.
4 Indra with might shook earth and her foundation aS the
- wind stirs the water with its fury. Striving, with strength he burst the firm’ asunder, and tore away the sunimits ‘of the mountains.
5 They ran to thee as mothers to their offspring: the clouds, like chariots, hastened forth together. Thou.didst refresh the streams and force the billows: thou, Indra, settest free obstructed rivers.
6 Thou for the sakeof Vayya and Turviti didst stay the great . stream, flowing, all-sustaining ; Yea, at their prayer didst check the rushing river and make the floods easy to. cross, O Indra.
18 This appears to be Vimadeva’s excuse for having in his utmost need cooked and eaten, or desired to eat, impure flesh. ‘So Mann has, Vamadeva who well knew right and wrong, was by no means rendered i impure, though desirous, when oppressed with hunger, of eating the flesh of dogs for the preservation of his life, X. 106,’—Wilson. According to Ludwig, Bergaigne, and Hillebrandt, the stanza is spoken by Indra, The Falcow ; alluding to the way in which the Soma was first brought from heaven. SAyana explains ib as ‘ Indra coming swiftly as a falcon.’
2 Relawed their efforts : or abdicated their functions as protectors and made over to Indra the duty of slaying the oppressor Vritra.
3 Where no joint wae: that would have facilitated his dismemberment.
5 Lhe clouds: according to Séyana, adrayah, mountains or clouds, here means. the Maruts,
6 Vayya and Turvtti: Turviti has been mentioned frequently in Book I. as having been protected by Indra, and Vayya is said to have been his father and companion, See I, 54. 6; 11, 18. 12,
7 He let the young Maids skilled in Law, unwedded, like fountains, bubbling, flow forth streaming onward. He inundated ‘thirsty plains and deserts, and milked the dry Cows of the mighty master. .
8 Through many a morn and many a lovely autumn, having slain Vritra, he set free the rivers. Indra hath set at liberty to wander on earth the streams encompassed, pressed together.
9 Lorl'of Bay Steeds, thou broughtest from the ant-hill the unwedded damsel’s son whom ants were eating. The blind saw clearly, as he grasped the serpent, rose, brake the jar: his joints again united. | 10 To the wise man, O Sage and Sovran Ruler, the man who knoweth all thine ancient exploits . Hath told these deeds of might as thou hast wrought them, great acts, spontaneous, and to man’s advantage.
11 Now, Indra! lauded, glorified with praises, let powers swell high, like rivers, for the singer. For thee a new hymn, Lord of Bays! is fashioned. May we, car-borne, through song be victors ever.
HYMN XX. Indra.
From near or far away may mighty Indra, giver of succour, come for our protection,
Lord of men, armed with thunder, with the Strongest,
slaying his foes in conflict, in the battles.
2 May Indra come to us with Tawny Coursers, inclined to us, to favour and entich us. May Maghavan, loud-voiced and wielding thunder, stand by us at this sacrifiee, in combat. cae '
8 Thou, honouring this our sacrifice, O Indra, shalt give us strength and fill us full of courage. To win the booty, Thunder-armed ! like hunters may we with thee subdue in fight our foemen. :
ee EE Ss Se NL ne eet kee Ne eee 4 The young Maids skilled in Law: the rivers that know and follow the law of their being, the Order of the universe, - He milked the dry Cows : he drew rain from the clouds which had hitherto been prevented by their mighty master Vritra from yielding their stores. 9 Sayana says that Agra vaneadded) was a woman of that name, whose son was hidden in am ant-hill, whence Indra rescued him, restored his rghit, and re-united his broken joints. . a Brake the jar: broke through the ant-hill in which he was confined. Professor Ludwig thinks that the son of the unwedded damsel is the lightning: which burst forth from the parent cloud. The passage is obscure. —
1 With the Strongest : the most powerful Maruts.
*£20 THE HYMNS OF [BOOK IV.
4 Loving us well, benevolent, close beside us, drink, Godlike Indra, of the well-pressed Soma.
- . Drink of the meath we offer, and delight thee with food that cometh from the mountain ridges. _§ Him whois sung aloud by recent sages, like a ripe-fruited tree, a scythe-armed victor,— __ I, like a bridegroom thinking of his consort, call hither Indra, him invoked of many ; .6 Him who in native strength is like a mountain, the lofty Indra born of old for conquest, Terrific wielder of the ancient thunder, filled full with splendour as a jar with water. .% Whom from of old there is not one to hinder, none to curtail the riches of his bounty. Pouring forth freely, O thou Strong and Mighty, vouchsafe ua riches, God invoked of many !
- wealth and homes of men thou art the ruler, and opener of the stable of the cattle. Helper of men, winner of spoil in combats, thou leadest. te an ample heap. of riches. | 9 By what great might is he renowned as strongest, wherewith _ the Lofty One stirs np wild battles? Best, soother of the worshipper’s great sorrow, he gives pos- . sessions to the man who lauds him. 10 Slay us not; bring, bestow on us the ample gift which thou _ hast to give to him who offers. At this new gift, with this laud sung before thee, extolling thee, we, Indra, will declare 1t.
8 |
a
_ 4 That cometh from the mountain ridges : where the Soma was said especially to grow. According to Sayana’s interpretation, the translation would ke, ‘with the food brought thee with the hymn of noonday.’. Prishtha means both ‘back, or high ridge,’ and ‘ahymn employed at the midday oblation,’ and the meaning of the adjective prishthya is similarly ambiguous.
_ 5 A seythe-armed victor : the meaning is uncertain. S&yana explains srinyah as ‘armed witha hook or sickle,’ ‘skilled in the use of arms,’ Professor Ludwig translates, “wie ein fassender haken,’ ‘like a grasping hoak.’ Pro. ‘fessor Aufrecht thinks that srinyo na jétd may perhaps mean, ‘like a winner of sickles (as a prize).’ Professor Grassmann thinks that a reaper, cutting down corn with his sickle, is intended, =
6 Wielder of the ancient thunder: I follow Shyana, but am not satisfied with his explanation. Professor Grassmann follows Bolleyisen in reading . vrajam, cowpen, instead of vdjram, thunderbolt, and this is the reading given also in the St. Petersburg Lexicon, If this alteration were adopted the translation would be, ‘ the fierce discloser of the firm-built cow-stall,’
HYMN 01.) THE RIGVEDA, ee ae
11 Now, Indra! lauded, glorified with praises, let power swell... high, like rivers, for the singer. _ A new hymn, Lord of Bays! for thee is fashioned. May we, car-borne, through song be victors ever. °
Si PS HYMN XXI. Indra, May Indra come to us for our protection; here be the Hero + praised, our feast-companion. - 7 May he whose powers are many, waxen Inighty, cherish, like Dyaus, his own supreme dominion. a
2 Here magnify his great heroic exploits, most glorious One, enriching men with bounties, Whose will is like a Sovran in assembly, who rules the people, Conqueror, all-surpassing. 3 Hither let Indra come from earth or heaven, hither with ‘speeckt from firmament or ocean ; ; With Maruts, from the realm of light to aid us, or from a . distance, from the seat of Order. 4 That Indra will we laud in our assemblies, him who is Lord of great and lasting riches, Victor with Vayu where the herds are gathered, who leads with boldness on to higher fortune.
5 May the Priest, Lord of many blessings, striving,—who fixing reverence on reverence, giving
Vent to his voice, inciteth men to worship——with lauds bring
Indra hither to our dwellings. 6 When sitting pondering in deep devotion in Ausija’s abode they ply the press-stone, May he whose wrath is fierce, the mighty bearer, come as the house-lord’s priest within our chambers.
7 Surely the power of Bharvara the mighty for ever helpeth to support the singer ;
TRS) IED SSE ES: re Rea cee ee 3 From a distance, from the seat of Order: perhaps, from the farthest limit of
the ordered universe. According to Sayana, from theregion of cloud, meghalokdt,
4 Where the herds are gathered : in places where cattle, the prize of victory, abound.
5 The Priest: apparently Agni. Hicing reverence on reverence : urging men to continual adoration. ;
6 Ausija is generally a patronymic of the Rishi Kakshivin and others. According to Sayana the institutor of the sacrificeis meant. The stanza is obscure.
” Bharvara : according to Séyana, a name of Indra as son of Bharvara, the sitpporter of the world, that is, Prajapati. Professor Grassmann thinks’ that Agni is meant, and Professor Ludwig considers it tolerably clear that Bharvara is identical with Ausija. The exact meaning of the stanza 1s doubtful, but its general purport appears to be that Bharvara, whether he'be Ausija. or Indra, or Agni, has a store of wealth or power to protect the worshipper and assist him in the performance of his religious duties,
422 THE HYMNS OF [BOOK IV.
That which in Augija’s abode lies hidden, to eome forth for delight and for devotion.
8 When he unbars the spaces of the mountains, and quickens with his floods the water-torrents, He finds in lair the buffalo and wild-ox when the wise lead ,» , him on to vigorous exploit, 9 Auspicious are thy hands, thine arms well-fashioned which proffer bounty, Indra, to thy praiser. What sloth is this? Why dost thou not rejoice thee? Why dost thou not delight thyself with giving?
10 So Indra is the truthful Lord of treasure. Freedom,he gave to man by slaying Vritra. Much-lauded! help us with thy power to riches: may I be sharer of thy Godlike favour,
- 11 Now, Indra! Jauded, glorifiel with praises, let ffower swell high, like rivers, for the singer. For thee a new hymn, Lord of Bays! is fashioned. May we, gare-borne, through song be victors ever,
HYMN XXIL | Indra,
' Trav gift of onrs which Indra loves and welcomes, even that he makes for us, the Great and Strong One. He who comes wielding in his might the thunder, Maghavan, gives prayer, praise, and laud, and Soma. ® Bull, hurler of the four-edged rain-producer with both “his arms, strong, mighty, most heroic ; Wearing as wool Parushat for adornment, whose joints for sake of friendship he hath covered,
8 When he unbars ; when Indra lays open the interior of the mountain of clouds within which the rain is imprisoned.
The buffalo and wild-ox; the Gaura (Bos gaurus) and the Gavaya (Bos gavaeus) are two kinds of wild cattle. The gaurdsya and gavayasya of the text must be taken as partitive genitives after vidat, he finds, ‘The purport of the expression, according to the scholiast, is, that Indra obtains these two animals tau dwau past labhate, either for himself as sacrificial flesh, or for his worshippers, some of whom, at least, even now, would not object to eat the flesh of the wild oxen,’—Wilson, :
2 Rain-producer : the thunderbolt or lightning which is supposed to cause rain by opening the cloud.
Purushni : one of the rivers of the Panjab, called in later times Irivati, the modern ltavi. Indra appears to be represented as clothing himself in the wool-like waves, or fleecy vapours, of the river, and lovingly covering or uniting in one stream her several joints, limbs, or branches. ‘ The phraseology here,’ Professor Wilson remarks, ‘is somewhat obscure, and the schvliast does not materially enlighten us,’ - aa
EEYMN 22.) THE RIGVEDA. "ABS
3 God who of all the Gods was born divinest, endowed with ample strength and mighty powers, And bearing in his arms the yearning thunder, with violent rush caused heaven and earth to tremble. -,
4 Before the High God, at his birth, heaven trembled, earth, many floods and all the precipices. The Strong One bringeth nigh the Bull’s two Parents: loud sing the winds, like men, in air’s mid-region. 5 These are thy great deeds, Indra, thine, the Mighty, deeds to | be told aloud at all libations, That thou, O Hero, bold and boldly daring, didst with thy bolt, by strength, destroy the Dragon. .
6 True are all these thy deeds, O Most Heroic. The Milch-kine issued from the streaming udder.
In fear of thee, O thou of manly spirit, the rivers swiftly set themselves in motion.
7 With joy, O Indra, Lord of Tawny Coursers, the Sisters then, these Goddesses, extolled thee, When thou didst give the prisoned ones their freedom to wander at their will in long succession.
8 Pressed is the gladdening stalk as ’twere a river: so let the rite, the toiler’s power, attract thee To us-ward, of the Bright One, as the courser strains his exceedingly strong leather bridle.
9 Ever by us perform thy most heroic, thine highest, best
victorious deeds, O Victor. For us make Vritras easy to be conquered: destroy the weapon of our mortal foeman. :
10 Graciously listen to our prayer, O Indra, and strength of ' varied sort bestow thou on us. ; Send to us all intelligence and wisdom: O Maghavan, be he who gives us cattle.
gn eR EA ee
’ 4 The meaning of the second line ts, Indra brings near, but holds apart, the heaven and the earth, the parents of the mighty Sun, and the winds sing in the intermediate space which has thus been provided for them.
6 The Milch-bine ; streams of fertilizing rain. The udder is the cloud, 7 The Sisters ; the rivers, Je i 8 The construction of the middle portion of the stanza ig very difficult.
The general meaning appears to be, ‘The Soma has been pressed and the juice acs copiously, Let our sacrifice draw thee hither with all the strength of a hard-pulling horse.’, Who - the Bright Ong’ is isnot clear ; probably Agni
is meant.
£
£24 THE HYMNS OF [BOOK IV.
11 Now, Indra! lauded, glorified with praises, let wealth swell ’ high like rivers to the singer. For thee a new hymn, Lord of Bays! is fashioned. May-we, car-borne, through song be victors ever.
HYMN XXIII Indra.
- How, what priest’s sacrifice hath he made mighty, rejoicing in the Soma and its fountain ? Delighting in the juice, eagerly drinking, the Lofty One hath waxed for splendid riches. 2 What hero hath been made his feast-companion? Who hath been partner in his loving-kindness } What know we of his wondrous acts? How often comes he to aid and speed the pious toiler ? 3 How heareth Indra offered invocation? How, hearing, marketh
he the invoker’s wishes ? ‘What are his ancient acts of bounty? Wherefore call they
him One who filleth full the singer } “4 How doth the priest who laboureth, ever longing, win for himself the wealth which he possesseth ? May he, the God, mark well my truthful praises, having received the homage which he loveth. 5 How, and what bond of friendship with a mortal hath the God. chosen as this morn is breaking ? How, and what. love hath he for those who love hit, who have entwined in him their firm affection } 6 Isthen thy friendship with thy friends most mighty ? Thy brotherhood with us,—when may we tell it? The streams of milk move, as most wondrous sunlight, the beauty of the Lovely One for glory.
1 Mighty: effectual. Ite fountain: more literally, “adder the sacrifice, the-source from which the Soma flows as milk from the udder of the cow. For splendid riches: in order to bestow splendid wealth on the sacrificer, according to Séyana.
2 What hero, etc: no one is allowed to share the offerings made to Indra or to know his benevolent intentions.
6 The streams of milk: this line is difficult. Indra’s close connexion with the Sun is referred to, and the general purport may be, as Professor Ludwig suggests: When thou risest up as the Sun, then we declare thy brotherhood with us; or in other words, Indra’s beauty is made known as the light of the Sun, Séyana explains sdrg@h as, the efforts, (udyogdh), géh, of the may, ing one (Indra),
«
¥ satan ager 7 About to slay the Indra-less destructive spirit he sharpens. his keen arms to strike her. ) Whereby the Strong, although our debts’ exactor, drives in the distant mornings that we know not. ;
8 Eternal Law hath varied food that strengthens; thought of eternal Law removes transgressions. The praise-hymn of eternal Law, arousing, glowing, hath oped the deaf ears of the living.
9 Firm-seated are eternal Law’s foundations; in its fair form are many splendid beauties. By holy Law long lasting food they bring us; by holy Law have cows come to our worship. 10 Fixing eternal Law he, too, upholds it: swift moves the might of Law and wins the booty. To Law belong the vast deep Earth and Heaven: Milch-kine supreme, to Law their milk they render.
11 Now, Indra! lauded, glorified with praises; let power swell high like rivers to the singer. For thee a new hymn, Lord of Bays, is fashioned. May we, car-borne, through song be victors ever.
HYMN XXIV. Indra.
Waar worthy praise will bring before us Indra, the Son of Strength, that he may grant us riches ;
For he the Hero, gives the singer treasures: he is the Lord who sends us gifts, ye people.
7 Spirit: the Druh, or mischievous female sprite who does not acknow: ledge Indra. The purport of the second line is; Indra, although the punisher of our sins, does not auffer us to be destroyed by evil spirita, but continuing to rise as the Sun, urges on a succession of mornings in the light of which the demons of the night disappear.
8 Eternal Law: here, Sdyana says, the word ritd means Aditya, or Indra, or sacrifice. Its meaning varies slightly in this and the two following stanzas, but the original idea of regularity, conformity to, or establishment by, eternal order or Jaw, is found throughout. In the second line eternal Law is the regular law-ordained sacrifice, Glowing. brilliant, or clearly sounding. The living : the worshippper.
9 They bring us; that is, the cows which have come to our worship, to be .presented to the priests as payment of their services. .
10 Fixing eternal Law: the establisher of the law is also its uwpholder or’ administrator, Professor Wilson translates: ‘The (worshipper) subjecting. . Rita (to his will) verily enjoys Rita.’ ee Cee
To Law belong: or, were made for the sake of order or Jaw-ordained. sacrifice. Milch-kine supreme: bounteous heaven and earth, which cherish and support sacrifice or eternal order in general, - aie
1 Zhe Son of Strength: the Mighty One,
426 THE HYMNS OF [BOOK IY.
2 To be invoked and hymned in fight with Vritra, that wellpraised Indra gives us real bounties. That Maghavan brings comfort in the foray to the religious man, who pours libations. 8 Him, verily, the men invoke in combat; risking their lives they make him their protector, . When heroes, foe to foe, give up their bodies, fighting, each
- side, for children and their offspring. A Strong God! the folk at need put forth their vigour, striving together in the whirl of battle. When warrior bands encounter one another some in the grapple quit themselves like Indra.
5 Hence many a one worships the might of Indra: hence let the brew succeed the meal-oblation. Hence let the Soma banish those who pour not: even hence I joy to pay the Strong One worship. : § Indra gives comfort to the man who truly presses, for him who longs for it, the Soma, . Not disaffected, with devoted spirit this man he takes to be | his friend in battles.
7 He who this day for Indra presses Soma, prepares the brew and fries the grains of barley— Loving the hymns of that devoted servant, to him may Indra give heroic vigour. 8 When the impetuous chief hath sought the conflict, and the lord looked upon the long-drawn battle, The matron calls to the Strong God whom pressers of Soma . have encouraged in the dwelling. 9 He bid a small price for a thing of value: I was content, returning, still unpurchased. He heightened not his insufficient offer. Simple and clever, . both milk out the udder. :
5 Let the brew succeed the meal-oblation: or, let the offering of cooked viands follow that of the sacrificial cake; let varied offerings be made in rapid suceession. Let the Soma danish: let those who pour no Soma-libations to Indra be kept at a distance from those who thus worship him. ,
8 When the chieftain has gone out to fight, his wife calls on Indra to protect him. According to Séiyana, the ‘impetuous chief,’ ‘the lord,’ is Indra whom his consort recalls to drink the Soma juice which has been prepared for him by men. |
9 I was content: spoken by Indra. Both milk out the udder; both the simple, or needy, buyer and the shrewd seller make as much as they can out of the bargain ;-that is, the buying and selling of Indra, meaning the settlement of the fee to be paid to the priest for obtaining Indra’s favour by sacrifice. Professor Grassmann banishes stanzas 9 and 10 to an appendix, as not originally belonging to the hymn, .
10 Who for ten milch-kine purchaseth from me this Indra who is mine ? When he hath slain the Vritras let the buyer give him back to me. P
li Now, Indra! lauded, glorified with praises, let wealth swell high like rivers for the singer. For thee a new hymn, Lord of Bays, is fashioned. Mey we, car-borne, through song be victors ever.
HYMN XXvV, Indra.
Waar friend of man, God-loving, hath delighted, yearning therefor, this day in Indra’s friendship 1
Who with enkindled flame and flowing Soma landeth him for his great protecting favour ?
2 Who hath with prayer bowed to the Soma-lover? What pious man endues the beams of morning ?
Who seeks bond, friendship, brotherhood with Indra? Who hath recourse unto the Sage for succour ?
3 Who claims to-day the Deities’ protection, asks Aditi for light, or the Adityas ? Of whose pressed stalk of Soma drink the Asvins, Indra, and Agni, well-inclined in spirit? 4 To him shall Agni Bharata give shelter ; long shall he look upon the Sun uprising, Who sayeth, Let us press the juice for Indra, man’s Friend, the Hero manliest of heroes.
5 Him neither few men overcome, nor many : to him shall Aditi give spacious shelter. Dear is the pious, the devout, to Indra; dear is the nomen dear the Soma-bringer.
6 This Hero curbs the mighty for the zealous: the presser’s brew Indra possesses solely : No brother, kin, or friend to him who pours not, destroyer of the dumb who would resist him,
2 Endues the dennis ve morning : the expression means, apparently, ‘betakes | himself to prayer at day-break.’ Sdyana’s interpretation is, vine corer that is, supports, the cows given by Indra ?’ |
4 Agni Bhdrata; Agni as the especial God of the Bharata farnily is whieh Vamadeva the Rishi of the bymn belonged.
6 Curbs the mighty: the meaning of prdgushttt is- ear: uncertain :
‘prompt discomfiter of foes. '_Sdyana. { Bridling, leading, driving or’ having swift horses,’—Prof. Roth. ‘Conqueror of the mighty, erie TS The dum& ; the man who has no voice to praise him, -
¢
423° THE HYMNS OF (BOOK IV.
7 Not with the wealthy churl who pours no Soma doth Indra, Soma-drinker, bind alliance. .
_ He:dvaws away his wealth and slays him naked, own Friend
| to hira who offers, for oblation.
8 Highest and lowest, men who stand between them, ‘going, ~ returning, dwelling in contentment,
.. Those who show forth their strength when urged to battle—
these are the men who call for aid on Indra,
. HYMN XXVI. Indra, I was-aforetime Manu, I was Sirya: I am the sage Kakshivan, holy singer. | | Kutsa the son of Arjuni I master, Iam the sapient Usand: behold me. 2 I have bestowed the earth upon the Arya, and rain upon the -man who brings oblation. { guided forth the loudly-roaring waters, andthe Gods moved “. .° -ascording to my pleasure. ~~ 3'In the wild joy of Soma I demolished Sambara’s forts, ninetyand-nine, together ; And, utterly, the hundredth habitation, when helping Divodasa Atithigva. | 4 Before all birds be ranked this Bird, O Maruts; supreme of falcons be this fleet-winged Falcon, Because, strong-pinioned, with no car to bear him, he brought to Manu the God-loved oblation, 5 When the Bird brought it, hence in rapid-motion sent on the wide path fleet as thought he hurried. Swift he returned with sweetness of the Soma, and hence the Falcon hath acquired his glory. 6 Bearing the stalk, the Falcon speeding onward, Bird bringing from afar the draught that gladdens,
7 Naked. stripped of all his property; destitute. Zo him who offers, for oblation; according to Sdyana, ‘to the man who poura the libation and repares the dressed food ; ‘to him who presents the libation and oblation,’—Wilson,
The deity of the first three stanzas is said to be either Yndra or Paramdtma {the Supreme Spirit or Soul of the universe]: the deity or deified object of the other stanzas is the Syena or Falcon.
1 Indra is the speaker of the firat three verses, although it is not clear what he means by saying that heis Kakshivén and Usand, unless he intends: to identify himself with all existence.
8 Sumbara ; Divoddsa; Atithigua (here an adname or epithet of Divoddsa): || see Index of Names, ~
4 With no car to bear him : literally, ‘with his own wheel-less nature,’ that! is, by his own natural impulse. Oblation : the Soma. & The draught that gladdens: the plant that yields the exhilarating juice,
anal
RYMN 2%] THE RIG¥EDA. eo
Friend of the Gods, brought, grasping fast, the Sona which he had taken from yon loftiest heaven. “1 =(
7 The Falcon took and brought the Soma, bearing theusand
libations with him, yea, ten thousand. . a
The“Bold One left Malignities behind him, wise, in wild joy of
~Soma, left the foolish. : oe
HYMN XXVIII. TherFalcon.
T, as I lay within the womb, considered all generations of , ‘these Gods in order. i ea
A hundred iron fortresses confined me, but forth I flew with
rapid speed a Falcon, :
2 Not at his own free pleasure did he bear me: he conquered with his strength and manly courage. | Straightway the Bold One left the fiends behind him and passed the winds as he grew yet more mighty. 3 When with loud cry from heaven down sped the Falcon, thence hasting like the wind he bore the Bold One, Then, wildly raging in his mind, the archer Krisinu aimed and loosed the string to strike him. 4 The-Falcon bore him from heaven’s lofty summit as the swift car of Indra’s Friend bore Bhujyu. Then downward hither fell a flying feather of the Bird hasting forward in his journey. 5 And now let Maghavan accept the beaker, white, filled with milk, filled with the shining liquid ; The best of sweet meath which the priests have offered: that Indra to his joy may drink, the Hero, that he may take and drink it to his rapture.
7 The Bold One: Indra.
1 The womd ; of the raincloud. A hundred fortresses:cf ‘ Sambara's hundred ancient castles’ (II, 14. 6,) Considered: or reviewed, in hope of finding a deliverer.
The speaker is Agni, that is, the lightning which rends the cloud and brings down the sweet rain—the fleet Falcon who brings Soma from heaven. See Prof. Bloomfield, The Myth of Soma and the Eagle, Festgruss an Rudolf von Roth, 1893, pp 149—155. Cf. Hymns of the Atharva-veda, VI. 48. 1.
. 2 Not at his own free pleasure; the falean’s mere will was not enough, says
Soma ; he had first to ight and conquer my keepers.
The Bold One; Indra. See stanza 7 of the preceding hymn,
3 The Bold One: meaning Soma. The construction of the first line ig
difficult. Ayisdnu; one of the guards of the celestial Soma. See I. 155'2, ee
4 The allusion in the first line is to the rescue of Bhujyu, by the Asvins (see I. 112. 6), and we should therefore expect tadrévatoh, ‘of Indra’s two friends; instead of tudrdvatoe. Feather: parnam; which became. on earth the sacred Parna or Paldsa tree, the heautiful Butea Frondosa. ee ' 5 The metrical form and the ritua) application Indloate the comparatively recent addition of this stanza to the ancient hymn. -
The hymn has been discussed by Weber, Vedische Beitrige, pp. 4. ff.
432, THE HYMNS QF - [BOOK TF,
6 When also for a mortal man, Indra, thou speddest forth the Sun, And holpest Etasa with might. y What ? Yritra-slayer, art not thou, Maghavan, fiercest in thy wrath 7 | _ , So hast thou quelled the demon too. 8 And this heroic deed of might thou, Indra, also hast achieved, That thou didst smite to death the Dame, Heaven’s Daughter, meditating ill, 9 Thou, Indra, Mighty One, didst crush Ushas, though Daughter of the Sky, When lifting up herself in pride, 10 Then from her chariot Ushas fled, affrighted, from her ruined car, When the strong God had shattered it. 11 So there this car of Ushas lay, broken to pieces, in. Vipas, And she herself fled far away.
r uh | “42 Thou, Indra, didst with magic power resist the overflowing
stream Who spread her waters o’er the land.
18 Valiantly didst thou Seize and take the store which Sushna had amassed, When thou didst eo his fortresses.
’ 14 Thou, Indra, also smotest down Kulitara’s son Sambara, The Dasa, from the lofty hill.
- Of Dasa Varchin’s thou didst slay the hundred thousand and the five, ‘rushed like the fellies of a car.
Ipecac en etter ener asthenia renenerneusvanenntemmeenPtenn rere teary heen ee!
6 And holpest Htuga : that is, the return of day on some particular occasion ia attributed to Indra’s intervention on behalf of his favourite. See Index,
7 The demon; Vritra the son of Danu.
8 The destruction by Indra of the chariot of Usha or Dawn appears to mean the extinction of her light after the rising of the Sun, So in 11. 15. 6. Indra is said to have ‘crushed with his thunderbolt the car of Ushas, rending her slow ateeds with his sept Coursers.’ The myth is alluded to in other passages also. See X. 138,
11 In Vipdg: or on the bank of that river,
12 The overflowing stream; or, possibly, some stream called VibAli, the exact meaning of the word being doubtful,
14 Kulitara’s son ) this is Sayana’s explanation of kaulitardm.
15 Of Désa Varchin's;: of the followers of the demon or savage Varchin, i See II. 14. 6. And the jive: the position of pdficha in the stanza seems to,. r indicate that it is taken separately. Séyana prefixes it to said, making the’ nuuiber slain a thousand and five hundred, .
Crushed like the fellies of a car: * iauEEoUne BE him like the fellies (round uns spokes of a wheel),’— Wilson,
BYMN. 30.1. | THE RIGVEDA, ) 438 :
16 So Indra, Lord of Heroes, Powers, caused the an wedded: damsel’s son, The castaway, to share the lauds.
17 Sosapient Indra, Lord of Might, brought Turvasa and Yadu, those Who feared the flood, in safety o’er.
18 Arna and Chitraratha, both Aryas, thou, ‘Indra, slewest swift, On yonder side of Sarayu.
19 Thou, Vyritra-slayer, didst conduct those two forlorn, the blind, the lame: None may attain this bliss of thine.
20 For Divodasa, him who brought oblations, Indra overthrew A. hundred fortresses of stone.
21 The thirty thousand Dasas he with magic power and weapons sent To slumber, for Dabhiti’s sake.
22 As such, O Vritra-slayer, thou art general Lord of kine for all, Thou Shaker of all things that be.
23 Indra, whatever deed of might thou hast this day to execute, _ None be there now to hinder it.
24 O Watchful One, may Aryaman the God give thee all goodly
things. May Pashan, Bhaga, and the God Karilatt give all things fair.
: The unwedded dameel’s son: the son of Agri, according to Séyana, See V.29..9.
17 Turvasa and Yadu: so. 174.9 ‘When o’er the flood thou broughtest them, O Hero, thou keptest Turvasa and Yadu safely.’
Who feared the flood : literally, ‘ nou-bathers’ (asndédrd ), meaning: probably unable to swim.
18 Arna and Chitraratha: two kings, says the Scholiast, ‘ presuming on their dignity as Aryas and devoid of faith in, or devotion to, ‘Indra.’ Sar aye: here is probably some river in the Panjab, ‘and not the Sarayu of Oudh the modern Sarji. Turvasa and Yadu. may perhaps have crossed the river, and a protection of Indra conquered two Aryan chiefs whose lands lay
eyond it
- “The blind, the lame; see IT. 18, 12, where one man only, the outcast, or Pardvri. rij, is spoken of as ‘ the halt and blind.’
20 Divoddsa ; see Index.
21 Dabhttt : a Rishi favoured by Indra See Index.
24 Kdrdlatt; from the position of the word in the stanza would appear te be the name of a separate God, but Siyana (who is followed by Professors Roth and Grassmann as, well as Wilson) takes itas an epithet of Pfishan, i.e. thebroken-toothed or toothless God. ‘ According to the Puranas, Pishan had his teeth knocked out by Virabhadra’s followers at Daksha’s sacrifice.’—~Wilson. The institutor of the sacrifice appears to be addressed in this verse which is probably a later addition to the original hymh,
434 THE HYMNS OP [BOOK IV.
HYMN XXXII. Indra:
Wer what help will he come to us, wonderful, ever-waxing Friend, Withewhat most mighty company ? 2 What genuine and most liberal draught will spirit thee with juice to burst Open e’en strongly-guarded wealth ? ‘3 Do thou who art Protector of us thy friends who praise thee With hundred aids approach us. 4 Like asa courser’s circling wheel, so turn thee hitherward to us, Attracted by the hymns of men. 5 Thou seekest as it were thine own stations with swift descent of powers : I share thee even with the Sun. 6 What time thy courage and his wheels together, Indra, run their course With thee and with the Sun alike, 1 So even, Lord of Power and Might, the people call thee Maghavan, Giver, who pauses not to think. 8 And verily to him who toils and presses Soma juice for thee Thou quickly givest ample wealth. 9 No, not a hundred hinderers can check thy gracious bounty’s flow, Nor thy great deeds when thou wilt act. 10 May thine assistance keep us safe, thy hundred and thy ‘thousand aids : May all thy favours strengthen us. 11 Do thou elect us in this place for friendship and prosperity, And great celestial opulence.
a£ TSE pos +7. weer tes Pabe
2 Genuine and miei: ; good results and causing thee to: be most bountiful. + '.., ai" ‘+ a0!+s to burst open the treasure-houses of our enemies and give us sists ee. ; or the allusion may be to the waters shut up in the clouds.
4 By the hymns: literally, “by the teams,’ niytdbAih, that is, strings: of verses, hymns, or praises.
5 With swift descent of powers: by the natural and spontaneous outflow of : divine strength, as water pours down a precipice.
I share thee; ‘I glorify thee together with the Sun,’—Wilson, { Maghavan: the rich and munificent One,
- HYUN’ 82.) DHE RIGVEDA, ‘ABB
12 Favour us, Indra, evermore with overflowing store of wealth: With all thy succours aid thou us. ) 13 With new protections, Indra, like an archer, open thou for us The stables that are filled with kine. P 14 Our chariot, Indra, boldly moves endued with splendour, ne’er repulsed, Winning for us both kine and steeds. 15 O Strya, make our fame’to be most excellent among the Gods, Most lofty as the heaven on high.
HYMN XXXIiI, Indra,
O rHovu who slewest Vritra, come, O Indra, hither to our side, Mighty One with thy mighty aids. 2 Swift and impetuous -art thou, wondrous amid the well- . dressed folk : _. Thou doest marvels for our help. 3 Even with the weak thou smitest down him who is stronger, with thy strength _ The mighty, with the Friends thou hast. 4 O Indra, we are close to thee; to thee we sing aloud our songs: Help and defend us, even us. 5 As such, O Caster of the Stone, come with thy succours wonderful, Blameless, and irresistible. - 6 May we be friends of one like thee, O Indra, with the wealth of kine, Comrades for lively energy. 7 For thou, O Indra, art alone the Lord of strength that comes from kine: So grant thou us abundant food. 8° They turn thee not another way, when, lauded, Lover of the Song _ Thou wilt give wealth to those who praise. 9 The Gotamas have sung their song of praise to thee that thou mayst give, Indra, for lively energy.
yp
wn
‘ a entaimatieniadentatiammmeatinmmmeninintmants mies)
', % Amid the well-dressed folk: the adjective chitrinfshu, feminine plural in the locative case, stands without a substantive, and Sdyana supplies prajieu, people ; well-dressed, perhaps, for a religious ceremony, or possibly, armed for war.
5 Caster of the Stone: wielder of the thunderbolt,
46 THE HYMNS: OF [BOOK IY,
10 We will declare thy hero deeds, what Dasa forts thou brakest down Attacking them in rapturous joy.
11 The stges sing those manly deeds which, Indra, Lover oftheSong, Thou wroughtest when the Soma flowed.
12 Indra, the Gotamas who bring thee praises have grown strong by thee. Give them renown with hero sons. 13 For, Indra, verily thou art the general treasure even of all: Thee, therefore, do we invocate. —
14 Excellent Indra, turn to us: glad thee among us with the juice Of Somas, Soma-drinker thou. 15 May praise from us who think on thee, O Indra, bring thee near tO Us. Turn thy two Bay Steeds hitherward:
16 Hat of our sacrificial cake: rejoice thee in the songs we sing, Even as a lover in his bride. 17 To. Indra for a thousand steeds well-trained and fleet of foot we pray, And hundred jars of Soma juice. . a. 18 We make a hundred of thy kine, yea, and a thousand, hasten nigh : So let thy bounty come to us. 19 We have obtained, a gift from thee, ten water-ewers wrought of gold: Thou, Vritra-slayer, givest much.
20 A bounteous Giver, give us much, bring much and nota trifling gift: Much, Indra, wilt thou fain bestow.
21 O Vritra-slayer, thou art famed in many a place as bountiful ; Hero, thy bounty let us share. 22 I praise thy pair of Tawny Steeds, wise Son of him who | giveth kine : Terrify not the cows with these.
10 Jn rapturous joy: in exhilaration produced by the Some juice,
LT Jars: a khdrt is properly a measure of grain, and by metonymy a vessel, jar, or pitcher, containing that quantity, which is said to be equal to about three of our bushels. : )
22 Wise Son ofhim who giveth kine: Indra himself is the special giver of cattle, and this attribute of his may perhaps, as Professor Ludwig conjectures, -be personified in an imaginary father Gosh&, the winner or bestower of kine.. Sayana would force on nap#t, son, the meaning na pdtayitah, ‘thou who doat not cast down’ (thy worshippers). With these: two horses of thine. The meaning of this last Pada is uncertain, an
23 Like two slight images of girls, unrobed, upon'a new-wrought — ost, So shine thy Bay Steeds in their course.
24 For me the Bays are ready when I start, or start not, with the dawn, Innocuous in the ways they take.
HYMN XXXIII. : Ribhus.
I sgnp my voice as herald to the Ribhus ; I crave the white cow for the overspreading. Wind-sped, the Skilful Ones in rapid motion have in an instant compassed round the heaven,
2 What time the Ribhus had with care and marvels done proper : service to assist their Parents, They won the friendship of the Gods; the Sages carried away the fruit of their devotion.
3 May they who made their Parents, who were lying like posts that moulder, young again for ever,— May Vija, Vibhvan, Ribhu, joined with Indra, protect our sacrifice, the Soma-lovers.
4 As for a year the Ribhus kept the Milch-cow, throughout a year fashioned and formed her body, And through a year’s space still sustained her brightness, through these their labours they were made immortal.
6 Two beakers let us make,—thus said the eldest, Let us make three,—this was the younger’s sentence. Four beakers let us make,—thus spoke the youngest. Tvashtar approved this rede of yours, ‘O Ribhus.
6 The-men spake truth and even so they acted: this Godlike way of theirs the Ribhus followed.
-’ And Tvashtar, when he looked on the four beakers resplendent as the day, was moved with envy.
23 Images of girls: perhaps as caryatids, but the passage is obseure. Professor Wilson translates: ‘Like two puppets on an arranged, new, and slender stage,’
-94 According to S&yana, Let thy inoffesive bay horses give me a sufficiency’ at sacrifices whether I go to them in a car drawn by oxen or without a car 80 drawn, that is, on foot.
“1 For the overspreading : a technical expression for pouring the milk into or over the Soma juice. ‘For the dilution (of the Some libation).’—Wilson. For the. Ribhus, see Index.
"5 Two beakers ; or sacrificial ladles. See I. 20. 6,
438 | ‘DHE HYMNS OF [BOOK..LY,
7 When for twelve days the Ribhus joyed reposing as guests of him who never may be hidden, oe They made fair fertile fields, they brought the rivers. Plants spréad o’er deserts, waters filled the hollows. _ 8 May they who formed the swift car, bearing Heroes, and the
Cow omniform and all-impelling, Even may they form. wealth for us,—the Ribhus, dexterous-
handed, deft in work and gracious. 9 So in their work the Gods had satisfaction, pondering it with
thought and mental insight. The Gods’ expert artificer was Vaja, Indra’s Ribhukshan,
Varuna’s was Vibhvan. 10 They who, made glad with sacrifice and praises, wrought the two Bays, his docile Steeds, for Indra,— Ribhus, ag those who wish a friend to prosper, bestow.upon us gear and growth of riches. | 11. This day have they set gladdening drink before you. Not ‘without toil are Gods inclined to friendship. Therefore do ye who are so great, O Ribhus, vouchsafe us treasures at this third libation. ;
HYMN XXXIV. _ Ribhus.
To this our sacrifice come Ribhu, Vibhvan, Vaja, and Indra with the gift of riches,
Because this day hath Dhishané the Goddess set drink for you: the gladdening draughts have reached you.
7 Him who never may be hidden: the Sun ; Savitar.
8 The swift car: the three-wheeled chariot which bears the Asvins.
The Cow omniform: or of every hue. ‘Indra hath yoked his Bays, the Asvins’ car is horsed, Brihaspati hath brought the Cow of every hue,’—I 161. 6, Se
11 At this third Libation: in the evening, the proper time for drink-offerings to the Ribhus. :
The myth of the Itibhus is exceedingly obscure. They are regarded as ancient sacrificers who attained immortality as the reward of their pious labours. The parents whom they restored to youth appear to be the unifersal parents, heaven and earth, rejuvenated each moming and asneaigty i +h
spring. The milch-cow (stanza 4) is perhaps thee: o6) 2.51. cast. tera betes tive soil, The twelve days (stanza 7) are perhap-. a) bolle spre ete te twelve nights vratydh prajdpateh, or ‘holy to Pt.'i 0. Me Mes of he Atharva-veda, IV.11.11. For careful study and ingenious intopnrs+44t-~s of the |
myth, see Ff. Néve, Essai sur le mythe des ier Peles tS ™ band M: Bergaigne, La Religion Védique, Il. 4083—418; ILI. 51—55, Sede Dhishan4: % divinity closely connected with § sidi 3 sere roe y | oma and presiding over
HYMN 34,) THE RIGVEDA. — 489°
‘2 Knowing your birth and rich in gathered treasure, Ribhus, rejoice together with the Ritus. _
' The gladdening draughts and ‘wisdom have approached you : send ye us riches with good store of heroes os
3 For you was made this sacrifice, O Ribhus, which ye, like men, won for yourselves aforetime.
To you come all who find in you their pleasure: ye all were —even the two elder—Vajas.
4 Now for the mortal worshipper, O Heroes, for him who served you, was the gift of riches. Drink, Vajas, Ribhus! unto you is offered, to gladden you, the third and great libation.
5 Come to us, Heroes, Vajas and Ribhukshans, glorified for the sake of mighty treasure. These draughts approach you as the day is closing, as cows, whose calves are newly-born, their stable.
§ Come to this sacrifice of ours, ye Children of Strength, invoked with humble adoration. Drink of this meath, Wealth-givers, joined with Indra with whom ye are in full accord, ye Princes.
7 Close knit with Varuna drink the Soma, Indra; close-knit, . Hymn-lover! with the Maruts drink it: Close-knit with drinkers first, who drink in season ; close-knit with heavenly Dames who give us treasures. |
8 Rejoice in full accord with the Adityas, in concord with the Parvatas, O Ribhus ; In full accord with Savitar, Divine One; in full accord with floods that pour forth riches. | )
2 Knowing your birth: knowing how you have attained immortality and deification. The Ritus ; the seasons personified and honoured as deities. The Ribhus as cosmic powers are closely connected with them,
8 VPdjas : that is, although VAja is strictly the name of the- youngest of the three only, you are all entitled to that appellation which means active, strong, or spirited. Professor Grassmann translates: ‘ihr alle seid die ersten hier, O Vadscha’s ;’ ye are all the first (entitled to precedence) here, O VAjas ; but the word uid is then left untranslated.
4 The third and great lidation: see the preceding hymn, stanza 11. 2
5 Ribhukshans:; Ribhukshan is another name of Ribhu, the eldest of the three.
7 Drinkers first: those who claim and receive thé libation first; here, apparently, the Iitus or Seasons.
8 Parvatas: Gods presiding over mountains and clouds.
- sie
9 Ribhus, who helped their Parents and the Asvins, who formed. the Milch-cow aud the pair of horses, Made armour, set the heaven and earth asunder,—far-reach- " ing Heroes, they have made good offspring.
10 Ye who -have wéalth in cattle and in booty, in heroes, in rich : sustenance and treasure, Such, O ye Ribhus, first to drink, rejoicing, give unto us and "those who laud our present.
11 Ye were not far: we have not left you thirsting, blameless in this our sacrifice, O Ribhus. Rejoice you with the Maruts and with Indra, with the Kings, Gods ! that ye may give us riches.
HYMN XXXV. - Ribhus,
Coms hither, O ye Sons of Strength, ye Ribhus; stay not afar, ye Children of Sudhanvan. At this libation is your gift of treasure. Tet gladdening draughts approach you after Indra’s.
2 Hither is come the Ribhus’ gift of riches ; here was the drinking of the well-pressed Soma, Since by dexterity and skill as craftsmen ye made the single chalice to be fourfold.
3 Ye made fourfold the chalice that was single: ye spake these words and said, O Friend, assist us ; Then, Vajas! gained the path of life eternal, deft-handed -Ribhus, to the Gods’ assembly. 4 Out of what substance was that chalice fashioned which ye made fourfold by your art and wisdom? Now for the gladdening draught press out the liquor, and drink, O Ribhus, of the meath of Soma.
5 Ye with your cunning made your Parents youthful; the cup, for Gods to drink, ye formed with cunning ; With cunning, Ribhus, rich in treasure, fashioned the two swift Tawny Steeds who carry Indra.
TLDS TS
"9 Made amour : for the Gods.
10 Those who laud our present : who accompany with hymns, and so recom. mend to the Gods, our oblation.
11 The Kings: the other Gods, or the Gods in general.
1 After India’s; libations havite be been offered to Indra at dawn and at ;
nognday. See stanza 7. 3°O Friend: Agni. 5 Cunning : power and skill as craftsmen ; adchyd,
440 «THE HYMNS OF [BOOK IV.!
_BYMN 36.] THE RIGVEDA: gat
6 Whoso pours out for you, ‘when days are closing, the sharp. libation for your joy, O VAjas, For him, O mighty Ribhus, ye, rejoicing, have fashioned wealth with plenteous store of heroes. _ . 7 Lord ‘of Bay Steeds, at dawn the juice thou drankest: thine, only thine, is the noonday libation. Now drink thou with the wealth-bestowing Ribhus, whom for their skill thou madest friends, O: Indra.
8 Ye, whom your artist skill hath raised to Godhead, have sat you down above in heaven like falcons.
. So give us riches, Children of Sudhanvan, O Sons of Strength ; ye have become immortal.
9 The third libation, that bestoweth treasure, which ye have won by skill, ye dexterous-handed,— This drink hath been effused for you, O Ribhus: drink it with high delight, with joy like Indra’s.
HYMN XXXVL Ribhus.
Tue car that was not made for horses or for reins, three-wheeled, worthy of lauds, rolls round the firmament. | ; That is the great announcement of your Deity, that, O ye | _ Ribhus, ye sustain the earth and heaven. i 2 Ye Sapient Ones who made the lightly-rolling car out of your | mind, by thought, the car that never errs, You, being such, to drink of this drink-offering, you, O ye _ V&jas, and ye Ribhus, we invoke. 4 3 O Vajas, Ribhus, reaching far, among the Gods this was your . exaltation gloriously declared, In that your aged Parents, worn with length of days, ye
- wrought again to youth so that they moved at will. 4°The chalice that was single ye have made fourfold, and by your wisdom brought the Cow forth from the hide. _ So quickly, mid the Gods, ye gained immortal life. Vajas and " Ribhus, your great work must be extolled.
) 6 Fashioned wealth : made or fabricated as craftsmen.
1 The car; the three-wheeled chariot of the Asving, drawn by asses, 4, ¢, the grey clouds of morning twilight. | 3 Ye wrought again to youth: forms of the verb taksh, to form, fabricate,
- faghion, as a carpenter does with wood, are used in this and other hymns to
the Jtibhus, the artificers, instead of words signifying restoring, giving, producing, and the like, .
449 THE HYMNS OF [BOOK IV.
5 Wealth from the Ribhus is most glorious in renown, that "which the Heroes, famed for vigour, have produced. In synods must be sung the car which Vibhvan wrought: that which ye favour, Gods! is famed among mankind.
6 Strong is the steed, the man a sage in eloquence, the bowman | is a hero hard to beat in fight, Great store of wealth and manly power hath he obtained whom Vaja, Vibhvan, Ribhus have looked kindly on.
7 To you hath been assigned the fairest ornament, the hymn of praise: VAjas and Ribhus, joy therein ;
For ye have lore and wisdom and poetic skill: as such, with this our prayer we call on you to come.
8 According to the wishes of our hearts may ye, who have full "_ knowledge of all the delights of men, Fashion for us, 0 Ribhus, power and splendid wealth, rich i in high courage, excellent, and vital strength. 9 Bestowing on us here riches and offspring, here fashion fame ; for us befitting heroes. Vouchsafe us wealth of splendid sort, O Ribhus, that we may ‘make us more renowned than others.
HYMN XXXVII. Ribhus.
Come to our sacrifice, Vajas, Ribhukshans, Gods, by the paths which Gods are wont to travel, As ye, gay Gods, accept in splendid weather the sacrifice among these folk of Manus. 2 May these rites please you in your heart and spirit; may the drops clothed in oil this day approach you. May the abundant juices bear you onward to power and strength, and, when imbibed, delight you. 3 Your threefold going near is God-appointed, so praise is given you, Vajas and Ribhukshans. So, Manus-like, mid younger folk I offer, to you who are aloft in heaven, the Soma.
te a i EET
5 The car which Vibhvan wrought: or the sacrificial cup ; the text has nly vibhvatashtdh, that which was fabricated by Vibhvan, or as Sayana says, by the Ribhus. *
8 According to the wishes of our hearts: or, according to Sdéyana, on account of the praises which we have offered to you. =
1 In splendid weather: after the rains, when protracted sacrifices are. not interrupted by storms, These folk of Manus: Aryan men.
8 Lhreefold going near ; coming to the altar at the three daily sacrifices, - -
HYMN 388.) THE RIGVEDA., | 448
4 Strong, with fair chains of .gold and jaws of iron, ye have.a
splendid car and well-fed horses. | ae
Ye Sons of Strength, ye progeny of Indra, to you the best is offered to delight you. a
5 Ribhukshans! him, for handy wealth, the mightiest comrade
in the fight, |
Him, Indra’s equal, we invoke, most bounteous ever, rich in steeds,
6 The mortal man whom, Ribhus, ye and Indra favour with your help, Must be successful, by his thoughts, at sacrifice and with the steed. | |
7.O Vajas and Ribhukshans, free for us the paths to sacrifice, Ye Princes, lauded, that we may press forward to each point of heaven.
8 O V4jas and Ribhukshans, ye Nasatyas, Indra, bless this wealth, And, before other mens’, the steed, that ample riches may
be won. HYMN XXXVIIL Dadhikras.
From you two came the gifts in days aforetime which Trasadasyu granted to the Piarus.,
Ye gave the winner of our fields and plough-lands, and the strong smiter who subdued the Dasyus.
5 Him: TRibhu, as representing his brothers also.
6 By his thoughts : referring to the worshipper who by his devout thoughts and acts will obtain success in sacrifice. With the steed; referring to the warrior who will be victorious in battle with his war-chariot.
7 Press onward to each point of heaven ; that is, be everywhere victorious, achieve, what was in later times the object of great kings’ highest ambition,
the digvijaya or conquest of lands in every direction.
8 Ndsatyas: Agvins. The steeds: either the war-horses in general, or, ag Professor Ludwig suggests, a particular horse that is to be sacrificed. ”
Dadhikrds, in the nominative case, or Dadhikré in the crude form, is the naine of a mythical being often mentioned in the Rigveda and the actual subject of this hymn and three others. He is described as a kind of divine horse, and probably, like Tarkshya, is a personification of the morning sun ; sometimes he is considered as a creation of heaven and earth, sometimes of Mitra- Varuna, and is invoked in the morning ‘together with Agni, Ushas, and the Asvins. The name is probably derived from dadhi, thickened milk, and kri,
a
to scatter, in allusion to the rising sun spreading dewéjd hoar-frost like milk. (raxunv Pégav hAtocg oxeda wadiv. Aeschylus). See St, P. Lexicon, or M. Williams’s Dictionary. Professor Ludwig thinks that the hymn is a _ fragment, referring not,to the mythical being but to an actual war-horse bear- | ing his name. ;
- From you.two: Mitra and Varuna, according to stanza 2 of the following bymn ; Heaven and Earth, according to Sayaua. Trasadasyu: this king has
Add ‘DIR-HYUNS OF BOOK IV.
2 And ye gave mighty Dadhikrds, the giver of many gifts, who visiteth all people,
Impetuous hawk, swift and of varied colour, like a brave King whom each true man must honour.
8 Whom, as 'twere down a precipice, swift rushing, each Paru praises and his heart rejoices, — '. Sptinging forth like a hero fain for battle, whirling the car and flying like the tempest.
4 Who gaineth precious booty in the combats, and moveth, winning spoil, among the cattle ; - Shown in bright colour, looking on the assemblies, beyond the churl, to worship of the living.
5 Loudly the folk cry after him in battles, as ’twere a thief who steals away a garment ; Speeding to glory, or a herd of cattle, even as a hungry falcon swooping downward.
6 And, fain to come forth first amid these armies, this way and that with rows of cars he rushes, _\ Gay like a bridesman, making him a garland, tossing the dust, champing the rein ‘that holds him.
7 And that strong Steed, victorious and faithful, obedient with
his body in the combat,
Speeding straight on amid the swiftly pressing, casts o’er his brows the dust he tosses upward.
8 And at his thunder, like the roar of heaven, those who attack tremble and are affrighted ; For when he fights against embattled thousands, dread is he in his striving ; none may stay him.
‘9 The people praise the overpowering swiftness of this fleet Steed who giveth men abundance. Of him they say when drawing back from battle. DadhikrAs hath sped forward with his thousands.
Ameren irre re ES eee heyy tyre Ar
been mentioned before (I. 112, 14.) as a favourite of the Asvins. Professor
Ludwig points out that, to accord with what is said in IV. 42. 8., the reading
should be Trasadasyum ; ; “ye who gave Trasadasyu to the Ptrus,’ the verb
ae atanaing for the dual nitogethe. The Péris: one of the Aryan tribes, ee Index
4 Beyond the churl: passing by the niggard who offers no ehiabions, and
looking kindly on the ‘4 Berifice of the living man or devout worshipper. The
word aratim apparently = drdtim. :
5 Speeding : referring to Dadhikris seeking fame and booty. ee
6 Making him a garland : of the chariots that surround him. ee oa
7 Amid the swiftly pressing : the text has no substantive : i bot, or yikshu, people, may be understood,
“RYN 6) THE RIGVEDA: | tb
10 Dadhikras hath o’erspread the Fivefold People with vigour, as the Sun lightens the waters. May the strong Steed who winneth hundreds, thousands, réquite with sweetness these my words and praises. p
HYMN XXXIX. Dadhikrds,
Now give we praise to. Dadhikras the rapid, and mention in our laud the Harth and Heaven.
May the Dawns flushing move me to exertion, and bear me safely over every trouble.
2 I praise the mighty Steed who fills my spirit, the Stallion -Dadhikravan rich in bounties, Whom, swift of foot and shining bright as Agni, ye, Varuna and Mitra, gave to Pfrus.
3 Him who hath honoured, when the flame is kindled at break of dawn, the Courser Dadhikravan, Him, of one mind with Varuna and Mitra may Aditi make free from all transgression. 4 When we remember mighty Dadhikravan our food and strength, then the blest name of Maruts, Varuna, Mitra, we invoke for welfare, and Agni, and the thunder-wielding Indra.
5 Both sides invoke him as they call on Indra when they stir forth and turn to’ sacrificing. To us have Varuna and Mitra granted the Courser Dadhikras, a guide for mortals. 6 So have I glorified with praise strong Dadhikravan, conquering Steed. Sweet may he'make our mouths ; may he prolong the days we have to live. HYMN XL. Dadhikrévan.
‘Tm us recite the praise of Dadhikravan: may all the Morn; ings move me to exertion :
Praise of the Lord of Waters, Dawn, and Agni, Brihaspati Son of Angiras, and Sirya.
2 Dadhikrdvan: a lengthened, interchangeable form of Dadhikras.
8 Aditi: here a male deity, probably Agni.
5B When they stir forth and turn to sacrificing : when, men who are going. rr on a foray, or to battle, offer sacrifices for their success. Or the meaning may be, both whose who gooutto battle and those who remain at home aa sacrifice.
6 Sweet may he make our mouths: purify our lips if we have spoken wicked words.
1 The Lord: literally, the conqueror, that is; the winner, the obtainer,
446 THE HYMNS OF « TBOOK IV.
2 Brave, ‘seeking war and booty, dwelling with the good and with the swift, may he hasten the food of Dawn. : May he the true, the fleet, the lover of the course, the birdlike Dadhikravan, bring food, strength, and light.
8 His pinion, rapid runner, fans him on his way, as of a bird that hastens onward to its aim, . And, as it were a falcon’s gliding through the air, strikes Dadhikrivan’s side as he speeds on with might. | “4 Bound by the neck and by the flanks and by the mouth, the vigorous Courser lends new swiftness to his speed. | Drawing himself together, as his strength allows, Dadhikras springs along the windings of the paths. - '§ The Hansa homed in light, the Vasu in mid-air, the priest , beside the altar, in the house the guest, Dweller in noblest place, mid men, in truth, in sky, born of flood, kine, truth, mountain, he is holy Law.
eB HYMN XLI. Indra-Varuna.
- “Witar laud, O Indra-Varuna, with oblation, hath like the _ Immortal Priest obtained your favour? Hath our effectual laud, addressed with homage, touched ‘you, O Indra-Varuna, in spirit? 2 He who with dainty food hath won you, Indra and Varuna, . Gods, as his allies to friendship, Slayeth the Vritras and his foes in battles, and through your mighty favours is made famous.
2 Hasten the food of Dawn: ‘accept the (sacrificial) food at the time of the desirable dawn.’—Wilson. This line is difficult, and the meaning is somewhat obscure.
/ 4 Lends new swiftness to his speed: I adopt Sdyana’s interpretation, tvarayati gantum, Prof. Eggeling translates more literally ‘speedeth after the whip’ (Satapatha-Briahmana, V, 1. 5. 19).
5 In this stanza Dadbikrds is identified with the eternal Law of the universe and with all types or forms of the Supreme Being. He is the Hansa, the Swan of heaven, or the Sun, the Vasu in mid-air or the Wind, Agni as the priest and guest of men. As the Sun he is born from, or amid, kine or rays of light ancl springs up from the celestial ocean and the mountains of cloud behind which he rises. See Professor Wilson’s note on the passage. The stanza is explained also in ‘Satapatha Brahmana V1. 7.3, 11 (Sacred Books of the East, XLI. p, 281).
oar ‘Grae
the hymn is addressed to Indra-Varuna, that is, Indra and Varuna, conjointly, ee 1 The Immortal Priest ; Agni,
HYMN 414 | THE RIGVEDA. 447
: 8 Indra and Varuna are most liberal givers of treasure to the men who toil to serve them, When they, as Friends inclined to friendship, honoured ‘with dainty food, delight in flowing Soma. a 4 Indra and Varuna, ye hurl, O Mighty, on him your strongest ' flashing bolt of thunder Who treats us ill, the robber and oppressor: measure on him your overwhelming vigour.
9% O Indra-Varuna, be ye the lovers of this my song, as’ steers who love the milch-cow. Milk may it yield us as, gone forth to pasture, the great Cow pouring out her thousand rivers.
6 For fertile fields, for worthy sons and grandsons, for the Sun's | beauty and for steer-like vigour, May Indra-Varuna with gracious favours work marvels for us in the stress of battle.
_7 For you, as Princes, for your ancient kindness, good comrades of the man who seeks for booty, . We choose to us for the dear bond of friendship, most liberal Heroes bringing bliss like parents. 8 Showing their strength, these hymns for grace, Free-givers ! have gone to you, devoted, as to battle. For glory have they gone, as milk to Soma, to Indra-Varuna my thoughts and praises.
9 To Indra and to Varuna, desirous of gaining wealth have these my thoughts proceeded. They have come nigh to you as treasure-lovers, like mares, fleet-footed, eager for the glory. 10 May we ourselves be lords of during riches, of ample suste- _ . nance for car and horses. So may the Twain who work with newest succours bring yoked teams hitherward to us and riches. 11 Come with your mighty succours, O ye Mighty ; come, Indra- Varuna,. to us in battle. What time the flashing arrows play in combat, eay we through you be winners in the contest.
5 Milk may it yield us: bring us a rich reward. Zhe great Cow: of plenty.
6 For the Sun’s beauty : for long life wherein we may continue to zee the glory of the sun.
' 8 For glory: to glorify you. 9 Eager for the glory : of winning the prize in the chariot-race, 11 The hymn 1s a prayer for aid in a coming battle,
448, THE HYMNS OF [BOOK IV.
HYMN XLII. _ Indra-Varuna. I am the royal Ruler, mine is empire, as mine who sway all ) life are all Immortals. Varuna’s will the Gods obey and follow. I am the King of men’s most lofty cover. 9 lam King Varuna. Tome were given these first existing high celestial powers. Varuna’s will the Gods obey and follow. Jam the King of . men’s most lofty cover. 3 I Varuna am Indra: in their greatness, these the two wide deep fairly-fashioned regions, These the two world-halves have I, even as Tvashtar knowing all beings, joined and held together. 4 I made to flow the moisture-shedding waters, and set the heaven firm in the seat of Order. By Law the Son of Aditi, Law Observer, hath spread abroad a the world in threefold measure. _, 5 Heroes with noble’ horses, fain for battle, selected warriors, ~ call on me in combat. ' °T Indra Maghavan, excite the conflict ; I stir the dust, Lord of surpassing vigour. 6 All this I did. The Gods’ own conquering power never impedeth me whom none opposeth. _ . When lauds and Soma juice have made me joyful, both the unbounded regions are affrighted. 7 All beings know these deeds of thine: thou tellest this unto Varuna, thou great Disposer ! Thou art renowned as having slain the Vritras. Thou madest flow the floods that were obstructed. 8 Our fathers then were these, the Seven Rishis, what time the son of Durgaha was captive.
- Varuna arid his supersessor Indra severally urge their claims to superiority, and the poet decides between them. Cf. X. 124, :
1 Varuna is the speaker of the first four stanzas, Men’s most lofty cover : the highest heaven.
3 Indra: all that Indra represents, Prince and King of all.
As Tvaghiar : or, as their great artificer.
4 In the seat of Order : in the place appointed by Law or the eternal Order of the universe. The Son of Aditi: I, Varuna.
5 Indra is the speaker of this and of the following stanza.
7 The poet speaks.
8 Our fathers then were these: ‘The seven Rishis were the protectors of this our (kingdom).’—-Wilson. The meaning is obscure. Professor Grassmann’ banishes stanzas 8, 9, and 10 to the appendix as late additions to the hymn Séyana says that Purukutsa, son of Durgaha; being in captivity, his wife propitiated the Seven Rishis, who by the favour of Indra and Varuna obtain-
_ ed for her a son named Trasadasyu. or her: the wife of Purukutsa,
‘HYMN 43.) | ‘DHE RIGVEDA., | age
For her they gained by sacrifice Trasadasyu, a demi-god, like Indra, conquering foemen. | 3 The spouse of Purukutsa gave oblations to vee ‘O Indra- Varuna, with homage.
Then unto her ye gave King Trasadasyu, the demi-go, the
| slayer of the foeman. 10 May we, possessing much, delight in riches, Gods 1 in oblations and the kine in pasture ;
And that Milch-cow who shrinks not from the milking, 0 Indra-Varuna, give to us daily.
HYMN XLIII. Asvins, Wuo will hear, who of those who merit worship, which of all Gods take pleasure in our homage? On whose heart shall we lay this laud celestial, rich with fair offerings, dearest to Immortals? 2 Who will be. gracious? Who will come most quickly of all the Gods? who will bring bliss most largely ? What car do they call swift with rapid coursers? That which ‘the Daughter of the Sun elected. 3 So many days do ye comeswiftly hither, as Indra to give help in stress of battle. Descended from the sky, divine, strong-pinioned, by which of _ all your powers are ye most mighty ?
4 What is the prayer that we should bring you, Asvins, whereby ye come to us when invocated ? Whether of you confronts e’en great betrayal?. Lovers of sweetness, Dasras, help and save us. .
5 In the wide space your chariot reacheth heaven, what time it turneth hither from the ocean. Sweets from your sweet shall drop, lovers of sweetness ! These _* have they dressed for you as dainty viands. ; 6 Let Sindhu with his wave bedew your horses: in fiery glow __ have the red birds come hither. Observed of all was that your rapid going, whereby ye were the Lords of Sarya’s Daughter.
7 Whene’er I gratified you here together, your grace was given us, O ye rich in booty. Protect, ye Twain, the singer of your praises: to you, Nasatyas, is my wish directed. @
emcee Ce NeTERENEgN
‘10 That Milch-cow : wealth.
2 The Daughter of the Sun: Stiryé, ‘bride of the Asvins. See J. 116. 17.
4 Dasras: workers of marvels, mighty ones, a common appellation of the .svins.
6 Birds: flying steeds. Of. IV. 45. 4,
450 THE HYMNS OF [BOOK IF.
HAYMN XLIV. / Asving, We will invoke this day your car, far-spreading, O Asvins, even the gathering of the sunlight,— Car praised in hymns, most ample, rich in treasure, fitted with . seats, the car that beareth Surya. 2 Asvins, ye gained that glory by your Godhead, ye Sons of Heaven, by your own might aad power. Food followeth close upon your bright appearing when stately horses in your chariot draw you. 3 Who bringeth you to-day for help with offered oblation, or with hymns to drink the juices ? Who, for the sacrifice’s ancient lover, turneth you hither, _ Asvins, offering homage ? 4 Borne on your golden car, ye omnipresent! come to this sacrifice of ours, Nasatyas. Drink of the pleasant liquor of the Soma: give riches to the people who adore you.
5 Come hitherward to us from earth, from heaven, borne on your golden chariot rolling lightly. : Suffer not other worshippers to stay you: here are ye bound by earlier bonds of friendship. .
G6 Now for us both, mete out, O Wonder-Workers, riches exceeding great with store of heroes,
Because the men have sent you praise, O Asvins, and Ajamtlhas come to the landation.
7 Whene’er I gratified you here together, your grace was given us, O ye rich in booty. Protect, ye Twain, the singer of your praises: to you, Nasatyas, is my wish directed.
HYMN XLY. Asving. YonDER goes up that light: your chariot is yoked that travels round upon the summit of this heaven. _ Within this car are stored three kindred shares of food, and a skin filled with meath is rustling as the fourth.
1 The gathering of the sunlight: Professor Wilson translates, after Sayana, ‘the associator of the solar ray,’ and observes: ‘Sangatiun goh, is only explained, goh sangamayitdram, the bringer into union, or associator, of Go; what the latter is intended for is not explained, and the translation is purely conjectural, founded upon the connection of the Asvins with light or the sun.’ Professor Grassmann translates: ‘der zur Milch eilt,’ ‘which hastens to the milk.’
6 Both ; priests and patrons. djamflias ; men of the Rishi’s family
The Rishi of this and the remaining hymns of this Book is VAmadeva.
1 Three kindred shares : shares of similar food, for both Asvins and Siry4, the skin of meath being intended for earthly beings,—Ludwig, si,
HYMN 4b, | ‘THE RIGVEDA. 451
2 Forth come your viands rich with store of pleasant meath, ahd cars and horses at the flushing of the dawn, Stripping the covering from the surrounded gloom, and spreading through mid-air bright radiance like the Sun. 3 Drink of the meath with lips accustomed to the draught; harness for the meath’s sake the chariot that ye love. Refresh the way ye go, refresh the paths with meath : hither, Q Asvins, bring the skin that holds the meath. 4 The swans ye have are friendly, rich in store of meath, goldpinioned, strong to draw, awake at early morn, Swimming the flood, exultant, fain for draughts that cheer : ye come like flies to our libations of the meath. 5 Well knowing solemn rites and rich in meath, the fires sing to the morning Asvins at the break of day, When with pure hands the prudent energetic priest hath with the stones pressed out the Soma rich in meath. 6 The rays advancing nigh, chasing with day the gloom, spread through the firmament bright radiance like the Sun ; And the Sun hirnessing his horses goeth forth: ye through your Gedlike nature let his paths be known. Devout in thought I have declared, O Asvins, your chariot ‘with good steeds, which lasts forever, - Wherewith ye travel swiftly through the regions to the: prompt worshipper who brings oblation.
HYMN XLVI. Vayu. Indra-Vayu.
Drink the best draught of Soma Juice, O Vayu, at our holy rites : For thou art he who drinketh first, | 2 Come, team-drawn, with thy hundred helps, with Indra seated in the car, Vayu, and drink your fill of juice. 3: May steeds a thousand bring you both, Indra and Vayu,
hitherward To drink the Soma, to the feast.
4 For ye, @ Indra-Vayu, mount the golden-seated car that aids The sacrifice, that reaches heaven. :
. ™y
4 Swans ; the Asvins’ chariot-steeds. .
6 The rays advancing nigh: I follow the interpretation of Siyana who supplies ‘the rays’ and ‘the gloom; but the exact meaning of the half-line ia uncertain,
Ps 15 '
2 Driak your fll; the verb is in the dual number, Indra being included.
152 THE HYMNS OF [BOOK IF.
5 On far-refulgent chariot come unto the man who offers gifts : Come, Indra-Vayn, hitherward,
6 Here, Indra-Vayu, is the juice: drink it, accordant with the
Gods
iz ‘Within the giver’s dwelling-place. ;
7? Hither, O Indra-Vayu, be your journey: here unyoke your ‘steeds,
Here for your draught of Soma juice.
HYMN XLVIL Vayu. Indra- Vayu.
Vayu, the bright is offered thee, best of the meath at holy rites.
Come thou to drink the Soma juice, God, longed-for, on thy team-drawn car.
O Vayu, thou and Indra are meet drinkers of these Somadrvughts, :
For unto you the drops proceed as waters gather to the vale.
3 O Indra-Vayu, mighty Twain, speeding together, Lords of
Ne
Strength, -. Come to our succour with your team, that ye may drink the | ‘Soma juice. ; oe 4 The longed-for teams which ye possess, O Heroes, for the worshipper, Turn to us, Indra-Vayu, ye to whom the sacrfice is paid. HYMN XLVI. Vayu. Taste offerings never tasted yet, as bards enjoy the foeman’s wealth.
O Vayu, on refulgent car come to the drinking of the juice.
Removing curses, drawn by teams, with Indra seated by thy side, O Vayu, on refulgent car come to the drinking of the juice.
3 The two dark treasuries of wealth that wear all beauties wait on thee.
O Vayu, on refulgent car come to the drinking of the juice.
bo
1 The bright : juice, understood,
1 As bards enjoy the foeman’s wealth: vipo nd rdyo aryah: SAyana explains vino nd as ‘like a king who makes his enemies tremble,’ and rfyo arydh as ‘bestow wealth upon the worshipper.’ Professor Grassmann translates : ‘gleich Reisern spriess des Frommen Gut,’ ‘May the pious man’s wealth sprout like twigs or suckers.’ Vipo (vipah) may mean either inspired singers, bards, or twigs, and arih, of which: aryah is the genitive, means both an enemy and a
pious man, a worshipper. I follow Professor Ludwig's interpretation. "The . ‘bards’ are the - inspired singers of the victorious party who share the booty ‘°°
after the battle.
3 The two durk treasuries of wealth: heaven and earth, not yet iuminated _ by the sun, .
HYMN $0.) THE RIGVEDA. aBB.
4 May nine-and-ninety harnessed steeds who yoke them at thy will bring thee. | » O Vayu, on refulgent car come to the drinking of the juice. 5 Harness, O Vayu, to thy car a hundred well-fed tawny ' —_- steeds, ; Yea, or a thousand steeds, and let thy chariot come to us with might. |
AYMN XLIX. Indra-Bribaspati.
Dear is this offering in your mouth, O Indra and Brihaspati: Famed is the laud, the gladdening draught.
2 This lovely Soma is effused, O Indra and Brihaspati, For you, te drink it and rejoice,
3 As Soma-drinkers to our house come, Indra and Brihaspati— and Indra—te drink Soma Juice.
_ 4 Vouchsafe us riches hundredfold, O Indra and Brihaspati, With store of horses, thousandfold.
5 O- Indra and Brihaspati, we call you when the meath is shed, With songs, to drink the Soma juice.
6 Drink, Indra and Brihaspati, the Soma in the giver’s house: Delight yourselves abiding there. | :
HYMN L. | Brihaspati.
Hin who with might hath propped earth’s ends, who sitteth in threefold seat, Brihaspati, with thunder, | Him of the pleasant tongue have ancient sages, deep-thinking, holy singers, set before them.
2 Wild in their course, in well-marked wise rejoicing were they, Brihaspati, who pressed around us. -
Preserve, Brihaspati, the stall uninjured, this company’s. raining; ever-moving birth-place.
Ce enn aatiigmaediataamel calito tedeh
3 And Indra: the words indrascha of the text are manifestly superfluous.
Indra and Brihaspati conjointly are the deities of stanzas 10 and 11, which, with 7, 8, and 9, are evidently a late addition te the original hymn.
1 In threefold seat : heaven, mid-air, and earth. Set before them : for adoration ; or given them the foremost place in sacrifice. _
( 9 They...who pressed around us: apparently the Maruts, The stall: lik ‘the boundless stall’ of III. 1, 14, the aerial home of the Maruts.
-* This company’s ; the text has only asya, ‘of this.’ I follow Professor Ludwig
in. his interpretation of this very difficult stanza, and supply ganasya, troop or -, company, ie. of the Maruts. According to Séyana, Buihaspati is asked to protect the worshipper or institutor of the sacrifice,
a”
al
454 THE HYMNS OF [BOOK IP:
8 Brihaspati, from thy remotest distance have they sat down who love the law eternal. For thee were dug wells springing fromthe-mountain, which nrurmuring round abc about pour streams of sweetness. “2 ‘4 Brihaspati, when first he had his being from mighty splendour
in supremest heaven, Strong, with his sevenfold mouth, with noise of thunder, with
his seven rays, blew and dispersed the darkness.
5 With the loud-shouting band who sang his praises, with thunder, he destroyed obstructive Vala. Brihaspati thundering drave forth the cattle, the lowing cows who make oblations ready. 6 Serve we with sacrifices, gifts, and homage even thus the Steer of all the Gods, the Father. Brihaspati, may we be lords of riches, with noble progeny and store of heroes. 7, Surely that King by power and might heroic bath made him lord. of all his foes’ possessions, Who cherishes Brihaspati well-tended, adorns and worships him as foremost sharer. 8 In his own house he dwells in peace and comfort : to bie for ever holy food flows richly. To him the people with free will pay homage—the King with whom the Brahman hath precedence. 9 He, unopposed, is master of the riches of his own subjects and of hostile people. The Gods uphold that King with their protection who helps the Brahman when he seeks his favour. 10 Indra, Brihaspati, rainers of treasure, rejoicing at this sacrifice
drink the Soma. Let the abundant drops sink deep within you: vouchsafe us
riches with full store of heroes.
8 Have they sat down : probably the Maruts are intended, and not horses as Séyana says. Wells springing from the mountain: reservoirs of Soma juice, preased out by the stones, have been prepared,
4 Sevenfold mouth......seven rays; as identified with Agni.
5 Obstructwe: or retentive; the meaning of phaligdm is somewhat un- . certain ; probably, reservoir, i, e, holder and withholder of the rain. The loud. shouting band : the Maruta. ca
10 Ratners of treasure: the meaning of vrishanvast is uncertain ; ‘strong | or excellent as bulls,’ according to Ludwig and Grassmann. Perhaps “strong, with treasures.’
11 Brihaspati and Indra, make us prosper: may this be your benevolence to us-ward. | Assist our holy thoughts, wake up our spirit: weaken the
- hatred of our foe and rivals. 7
HYMN LI. Dawn.
FortH from the darkness in the region eastward this most . abundant splendid light hath mounted.
Now verily the far-refulgent Mornings, Daughters of Heaven, bring welfare to the people.
2 The richly-coloured Dawns have mounted eastward, like _ pillars planted at our sacrifices,
And, flushing far, splendid and purifying, unbarred the portals of the fold of darkness.
3 Dispelling gloom this day the wealthy Mornings urge liberal givers to present their treasures. In the unlightened depth of darkness round them let niggard traffickers sleep unawakened.
4 O Goddesses, is this your car, I ask you, ancient this day, o¥ is it new, ye Mornings, Wherewith, rich Dawns, ye seek with wealth Navagva, Dasazva Angira, the seven-toned singer ?
5 With horses harnessed by eternal Order, Goddesses, swiftly round the worlds ye travel, | Arousing from their rest, O Dawns, the sleeping, and all that lives, man, bird, and beast, to motion.
6 Which among these is eldest, and where is she through whom they fixed the Ribhus’ regulations ? What time the splendid Dawns go forth for splendour, they 1 are not known apart, alike, unwasting. -
7 Bilest were these Dawns of old, shining with succour, true with the truth that springs from holy Order ; With whom the toiling worshipper, by praises, hymning and lauding, soon attained to riches. SF ag a a aca
3 Niggard traffickers : wealthy churls who offer no sacrifices.
4 Navugva, Dagagva: individual members of the so-named mythical priestly families which are frequently associated with the} Angirases. Angira: a member of the family of Angiras. Seven-toned : literally, ‘seven-mouthed,’ using in his hymns the seven metres of the Veda, or repeating hymns of seven kinds.
6 The Ribhus’ regulations: the seasons of the year, the Ribhts being cosmic powers and closely connected with the fitus.
ABB | THE HYMNS OF [BOOR IV.
8 Hither from eastward all at once they travel, from one place spreading in the self-same manner. Awaking, from the seat of holy Order the Godlike Dawns come nigh like troops of cattle. 9 Thus they go forth with undiminished colours, these Morn- _ings similar, in self-same fashion, Concealing the gigantic might of darkness with radiant bodies bright and pure and shining.
10 O Goddesses, O Heaven’s refulgent Daughters, bestow upon us wealth with store of children. As from our pleasant place of rest we rouse us may we be masters of heroic vigour. 11 Well-skilled in lore of sacrifice, ye Daughters of Heaven, refulgent Dawns, I thus address you. May we be glorious among the people. May Heaven vouchsafe us this, and Earth the Goddess.
HYMN LI. Dawn.
' Turs Lady, giver of delight, after her Sister shining forth, Daughter of Heaven, hath shown herself.
2 Unfailing, Mother of the Kine, in colour like a bright red mare, The Dawn became the Asvins’ Friend.
3 Yea, and thou art the Agvins’ Friend, the Mother of the Kine art thou: O Dawn, thou rulest over wealth.
4 Thinking of thee, O Joyous One, as her who driveth hate away, We woke to meet thee with our lauds.
5 Our eyes behold thy blesséd rays like troops of cattle loosed to feed. Dawn hath filled full the wide expanse.
6 When thou hast filled it, Fulgent One! thou oe bare the gloom with light. After thy nature aid us, Dawn,
7 Thou overspreadest heaven with rays, the dear wide region of mid-air With thy bright shining lustre, Dawn.
8 Like troops of cattle ) going forth to pasture at day-break,
Dn aah tne raad
I After her Sister ) when Night has departed.
3 Lhe Kime : the early rays of light, or fleecy clouds of morning. - Priond | of the Agvins : as‘ being worshipped at the same time.
4 Driveth hate away : especialy the malignity of the evil zp of the: tek
HYMN 64.) THE RIGVEDA. ge
HYMN LIII. Siytiee Or Savitar the God, the sapient Asura, we crave this great gift which is worthy of our choice, : Wherewith he freely grants his worshipper defence. This with his rays the Great God hath vouchsafed to us.
2 Sustainer of the heaven, Lord of the whole world’s life, the Sage, he putteth on his golden-coloured mail. Clear-sighted, spreading far, filling the spacious realm, Savitar hath brought forth bliss that deserveth laud. | 3 He hath filled full the regions of the heaven and earth: the God for his own strengthening waketh up the hymn. Savitar hath stretched out his arms to cherish life, producing with his rays and lulling all that moves.
4 Lighting all living creatures, ne’er to be deceived, Savitar, God, protects each holy ordinance. He hath stretched out his arms to all the folk of earth, and, with his laws observed, rules his own mighty course. 5 Savitar thrice surrounding with his mightiness mid-air, three regions, and the triple sphere of light, Sets the three heavens in motion and the threefold earth, and willingly protects us with his triple law. ‘6 Most gracious God, who brings to life and lulls to rest, he who controls:the world, what moves not and what moves, May he vouchsafe us shelter,—Savitar the God,—for tranquil life, with triple bar against distress.
7 With the year’s seasons hath Savitar, God, come nigh : may he prosper our home, give food and noble sons. May he invigorate us through the days and nights, and may he send us opulence with progeny. :
HYMN LIV. Savitar. .- Now must we praise and honour Savitar the God: at this time of the day the men must call to him, Him who distributes wealth to Manu’s progeny, that he may grant us here riches most excellent. 2 For thou at first producest for the holy Gods the noblest of all portions, immortality : | Thereafter as a gift to men, O Savitar, thou openest existence, ' life succeeding life,
ay,
1 Savitar; the Sun as the great vivifier, generator, and producer. 3 Lulling : the word in the text, niveséyan, means ‘ bringing to rest.’ Sdyana
- explains it by ‘ establishing in their several duties.’ aoe : 5 Lriple luw ; according to Sayana, his functions as distributer of heat, rain, and cold. Three heavens; see I, 105, 5,
A58 THE HYMNS OF [BOOK IY,
3 If we, men as we are, have sinned against the Gods through want of thought, in weakness, or through insolence, Absolve us from the guilt and make us free from sin, O Savitar, alike among both Gods and men. 4. None may impede that power of Savitar the Gol whereby he will maintain the universal world. _ What the fair-fingered God brings forth on earth’s expanse or in the height of heaven, that work of his stands sure. 5 To lofty hills thou sendest those whom Indra leads, and givest fixed abodes with houses unto these. However they may fly and draw themselves apart, still, Savitar, they stand obeying thy behest. 6 May the libations poured to thee thrice daily, day after day, O Savitar, bring us blessing. May Indra, Heaven, Earth, Sindhu with the Waters, Aditi with Adityas, give us shelter.
HYMN LV. Visvedevas. | Wuo of you, Vasus, saveth? who protecteth? O Heaven and Earth and Aditi, preserve us, Yarana, Mitra, from the stronger mortal. Gods, which of you at sacritice giveth comfort ? : 2 They who with laud extol the ancient statutes, when they shine forth infallible dividers, Have ordered as perpetual Ordainers, and beamed as holythoughted Wonder-Workers. 3 The Housewife Goddess, Aditi, and Sindhu, the Goddens Svasti { implore for friendship : ; And may the unobstructed Night and Morning both, day and night, provide for our protection. 4 Aryaman, Varuna have disclosed the pathway, Agni as Lord of Strength the road to welfare. Lauded in manly mode may Indra-Vishnu grant us their powerful defence and shelter.
5 To lofty hills: ‘Thou elevatest those, of whom Indra is chief, above the
vast clouds: for these, (thy worshippers), thou providest dwelling (places)
filled with habitations. ’-Wilson. ‘The difficulties in connection with this
verse are very great, and perhar: “v7-(~ *’-.’ “ays Professor Peterson, in
whose Hymns from the Rigveda |! ° .. -.' 1! Beries, No. XXXVI.) the
Sanskrit student will find a full statement of these difficulties, and the interpretations proposed by Séyana and by European scholars, not one of whic
is convincing, a
2 They: the deities of light; ‘dividers’ as separating day from night, and ‘ Ordainers’ as fixing and regulating the year and the seasons, oe
8 Housewife Goddess: as being the mother of the Gods. Svasti: Prosperity.
¥
o I have besought the favour of the Maruts, of Parvata, of Bhaga
God who rescues. . From trouble caused by man the Lord preserve us; from woe sent by his friend let Mitra save us. .
6 Agree, through these our watery oblations, Goddesses, Heaven and Harth, with Ahibudhnya. As if to win the sea, the Gharma-heaters have opened, as they come anear, the rivers. co
7 May Goddess Aditi with Gods defend us, save us the saviour God with care unceasing. We dare not stint the sacred food of Mitra and Varuna upon the back of Agni.
8 Agni is Sovran Lord of wealth, Agni of great prosperity : May he bestow these gifts on us. 9 Hither to us, rich pleasant Dawn, bring many things to be desired, Thou who hast ample store of wealth.
10 So then may Bhaga, Savitar, Varuna, Mitra, Aryaman, Indra, with bounty come to us.
HYMN LVI. Heaven and Earth,
May mighty Heaven and Earth, most meet for honour, be present here with light and gleaming splendours ;
When, fixing them apart, vast, most extensive, the Steer roars loudly in far-reaching courses,
2 The Goddesses with Gods, holy with holy, the Two stand pouring out their rain, exhaustless : Faithful and guileless, having Gods for children, leaders of sacrifice with shining splendours.
5 Zhe Lord: Varuna. Sent by his Friend : Varuna, as the great chastiser of men. Professor Roth, whom Professor Grassmann follows, takes janydt to mean caused by strangers, and mitriyd! caused by friends.
6 This stanza is difficult and its meaning is obscure. The words dpyebhir whtath, ‘through watery cblations,’ are rendered by Professor Grassmann, ‘nebst den erwiinschten Wassergdttern,’ ‘together with the wished-for Water-Gods.’ Ahibudhnya: the Dragon of the Deep, is a divine being who dwells in the depths of the ocean of air. Cf I. 186.5;1I. 31.6. Asif ta win the sea: as if wishing to gain the ocean of abundant wealth. The Gharmaheaters: the priests who prepare the oblation of hot milk or other hot beverage which is offered expecially to the Asvins. Or Gharma may mean the caldron or vessel in which the oblation is boiled. The meaning seems to be, as Professor Ludwig explainsit, that the priests, sacrificing, and hymning lead down towards themselves the rivers of the ocean of plenty. |
7 The saviour Gad: Indra. Upon the back of Agni: poured upon the flames,
‘1 The Steer: according to Saéyana, Parjanya the God of rain-clouds. 2 Pouring out their ruin: bestowing good gifts,
460 THE HYMNS OF Book IY,
3 Sure in the worlds he was a skilful Craftsman,he who produced these Twain the Earth and Heaven. Wise, with his power he brought both realms together, spacious and Geep, well-fashioned, unsupported. 4 O Heaven and Earth, with one accord promoting, with high protection as of Queens, our welfare, . Far-reaching, universal, holy, guard us. May we, car-borne, through song be victors ever. 5 To both of you, O Heaven and Earth, we bring our lofty song of praise, Pure Ones! to glorify you both. 6 Ye sanctify each other’s form, by your own proper might ye rule, And from of old observe the Law.
7 Furthering and fulfilling, ye, O Mighty, perfect Mitra’s Law. Ye sit around our sacrifice. HYMN LVII. Kshetrapati, Ete. We through the-Master of ‘the Field, even as through a friend, obtain eee What nourisheth our kine and steeds. In such may he be good to us. ) 2 As the cow yieldeth milk, pour for us freely, Lord of the Field, the wave that heareth sweetness, Distilling meath, well-purified like butter, and let the Lords : of holy Law be gracious. r 3 Sweet be the plants for us, the heavens, the waters, and full ' Of sweets for us be air’s mid-region. May the Field’s Lord for us be full of sweetness, and may we follow after him uninjured. 4 Happily work our steers and men, may the plough furrow
happily. Happily be the traces bound ; happily may he ply the goad.-
‘4 As of Queens: I follow with some hesitation Professor Ludwig's interpretation of patnivadbhir, Professor Wilson, following Séyana, translates, “with our spacious dwellings, inhabited by our wives.’
-5 These three concluding verses form in reality another hymn.
In this hymn various agricultural personifications are addressed, the deity of the first three stanzas being called Kshetrapati, of the fourth S.ina, of
the fifth and eighth Sunfstra, of the sixth and seventh Sité. ‘Ibis saidin.
the Grihya Sdtras that each verse is to be silently repeated, with an anes |
to fire, at the commencement of ploughing.’—Wilson. a 1 The Master of the Field; Ashetrapati, the popular Genius Loci, said to
mean either Rudra or Agni.
‘H¥MN 88.) - | DHE RIGVEDA. #61 5 Suna and Sira, welcome ye this laud, and with the milk which
ye have made in heaven Bedew ye both this earth of ours.
6 Auspicious Sita, come thou near: we venerate and worship thee That.thou mayst bless and prosper us and bring us fruits abundantly.
7 May Indra press the furrow down, may Pishan guide its course aright.
May she, as rich in milk, be drained for us through each succeeding year. :
8 Happily let the shares turn up the ploughland, happily go the ploughers with the oxen.
With meath and milk Parjanya make us happy. Grant us prosperity, Suna and Sira.
HYMN LVI. Ghrita. — Forru from the ocean sprang the wave of sweetness: together with the stalk it turned to Amrit,
Lhat which is holy oil’s mysterious title: but the Gods’ tongue is truly Amrit’s centre.
.
5 Suna and Stra: two deities or deified objects who bless or are closely connected with agriculture. According to Yaska. Suna (the auspicious) is Vayu, and Stra imloigh’ is Adisva or the Sun Professor Roth conjectures that the ‘words mean here ploughshare and plough. Professor Grassmann translates : ‘O Pflug und Lenker,’ ‘plough and ploughman.’.
6 Sta: the Furrow or Husbandry personified and addressed as a deity ; in after time the heroine of the Ramayana. |
7 indra: ag the God who sends the necessary rain, Indra is prayed to bless the work by pressing down and deepening the furrow. ‘May Jndra take hold
of Sttd’-——Wilson. May she, as rich in milk : according to the Scholiast, of, _ she, here means the sky.
The hymn is in praise of Ghyita, the clarified butter or oil used in sacrifices, but a choice of deities is offered in the Index—Agni or Sfirya, Waters, Cows, or Ghrita. It is, as Professor Wilson observes, ‘a good specimen of Vaidik vagueness, and mystification, and of the straits to which commentators are put to extract au intelligible meaning from the text,’
1 It would be fruitless, as Professor Ludwig remarks, to repeat al the various explanations which Séiyana gives of the first line of this stanza: they only show the utter uncertainty of tradition in reference to the passage. For
‘instance, samudra, ocean, is said to mean, sacrificial fire; or celestial fire} “or -the firmament:; or the udder of the cow ; and @rmi, wave, may accordingly meaarreward ; or rain ; or butter. Professor Ludwig thinks that the sense:of the stanza may be: the life-giving essence which develops itself out of the world-ocean turns into Soma in the Moon, but itis neither of these two, but the tongue of the Gods (Agni?) from which the Amrit proceeds and to which it xeturns. Butsee A. Hillebrandt, Vedische Mythologie, I, 321, 322.
482 ‘PHE HYMNS OF (Book IF,
2 Let us declare aloud the name of Ghrita, and at this sacrifice
hold it up with homage. So let,the Brahman hear the praise we utter. This hath the
four-horned Buffalo emitted. 8 Four are his horns, three are the feet that bear him ; his heads
are two, his hands are seven in number. Bound with a triple bond the Steer roars loudly: the mighty
God hath entered in to mortals. 4. That oil in triple shape the Gods discovered laid down within
the Cow, concealed by Panis, Indra produced one shape, Sirya another: by their own power
they formed the third from Vena. ‘6 From inmost reservoir in countless channels flow down these
rivers which the foe beholds not. er I look upon the streams of oil descending, and lo! the Golden
Reed is there among them. 6 Like rivers our libations flow together, cleansing themselves _ in. inmost heart and spirit.
The Brahman: according to Mahtdhara, the ritvdj or priest. Probably Agniis meant. The last half-line of the stanza is trranslated, after Shyana, by Professor Wilson: ‘the fair-complexioned deity perfects this rite,’ the epithet ‘four-horned’ being transferred to ‘Brahman.’ The God may be called a buffalo (gauré, Bos Gaurus) as a type of extraordinary strength. Mahtdhara explains gaurd by yajia, sacrifice, having four horna, that is, four offelating priests,
3 Four are his horns: the four horns of Agni as identified with sacrifice are said by Siyana to be the four Vedas, and, if identified with Aditya, the four cardinal points The three feet are, in the former case, the three daily sacrifices, in the latter, morning, noon, and evening. The two heads are, in the former case, the Brakmaudana and the Pravargya ceremonies, in the latter, day and night. Similarly. the seven hands are explained, alternatively, as the seven metres of the Veda or the seven rays of the Sun ; and the triple bond as the Mantra, Kalpu, and Brdhmana, prayer, ceremonial, and rationale, of the Veda, or the three regions, heaven, firmament, and earth, Zhe Steer ig, either as sacrifice or Aditya, the pourer down of rewards, and the loud roaring is the sound of the repetition of the texts of the Veda. Mahidhara’s explanation differs from that of SAyana. The four horns are priests; or nouns, verbs, prepositions, and particles ; the three feet are the Vedas, or the first, second, and third persons, or the past, present, and future tenses ; the two heads are two sacrifices, or the agent aud object ; the seven hands are the metres or the cases of the noun; and the three bonds are the three daily sacrifices, or the singular, dual, and plural numbers. See Wilson’s note.
4 In triple shape: as milk, curds, and butter, according to SAyava. The meaning seems to be that Indra, Strya, and Vena (who is probably Agni), restored the power of the elements of sacrifice respectively in heaven. the uy firmament, and the earth, after they had been rendered ineffectual for a time by the malignant Panis.
5 The Golden Reed; Celestial Agni,
The streams of holy oil pour swiftly downward like the wild beasts that fly before the bowman. 7 As rushing down the rapids of a river, flow swifter, than the wind the vigorous currents, - 7 The streams of oil in awelling fluctuation like a ted courser bursting through the fenees. 8 Like women at a gathering fair to look on and gently smiling, they incline to Agni. ; The streams of holy oil attain the fuel, and Jatavedas joyfully receives. them. 9 As maidens deck themselves with gay adornment to join the ‘ bridal feast, I now behold them. Where Soma flows and sacrilice is realy, thither the streams of holy oil are running. 10 Send to our culogy a herd of cattle : bestow upon us excellent possessions, Bear to the Gods the sacrifice we offer: the streams of ol flow pure and full of sweetness. 11 The universe depends upon thy power and might within the sea, within the heart, within all life. _- May we attain that sweetly-flavoured wave of thine, brought, at its gathering, o’er the surface of the floods.
10 Send to our eulogy a herd of cattle: this is Sayana's interpretation. The Goda are addressed, and asked to reward the singers.
11 Thy power; Agni’s. Jn the sew: in the aerial ocean, the firmament, in which Agni is present as lightning. Within the heart; as Vaisvauaia, belonging to all men. Within all dife: as the vital principle, or heat. The wave is the butter of the cblation.
“1
a
BOOK THE FIFTH. ’
HYMN I, Agni.
Aan is wakened by the people’s fuel to meet the Dawn who cometh like a milch-cow. Like young trees shooting up on high their branches, his flames are rising to the vault of heaven. 2 For worship of the Gods the Priest was wakened: at morning gracious Agni hath arisen. : ; Kindled, his radiant might is made apparent, and the great Deity set free from darkness. 3 When he hath stirred the line of his attendants, with the pure milk pure Agni is anointed. The strength-bestowing gift is then made ready, which spread in front, with tongues, erect, he drinketh. - 4. The spirits of the pious turn together to Agni, as the eyes of all to Sarya. He, when both Dawns of different hues have borne him, springs up at daybreak as a strong white charger. 5 The noble One was born at days’ beginning, laid red in colour mid the well-laid fuel. , Yielding in every house his seven rich treasures, Agni is seat-
ed, Priest skilled in worship. 6 Agni hath sat him down, a Priest most skilful, on a sweet-
smelling place, his Mother’s bosom. Young, faithful, sage, preéminent o’er many, kindled among the folk whom he sustaineth. | 7 This Singer excellent at sacrifices, Agni the Priest, they glorify with homage. Him who spread out both worlds by Law Eternal they balm with oil, strong Steed who never faileth.
1 Young trees; the meaning of yahudh’ here is uncertain. ‘ Like birds (7)
‘ flying up (or like strong men reaching up) to a branch’ (M. Miller).
3 The line of his attendants ; the revw 1% ~“i)tctoving priests, the people of
gt. 1.. But the exact meaning of thes: f--) ‘"s: "ex: is uncertain, *
4 To Sdrya: to the Sun. Both Dawns: Night and Morning.
_ 5 Sevea rich treasures : wealth of various sorts.
§ His Mother's bosom; the altar raised above the ground.
466 THE HYMNS OF [BOOK ¥:
8 He, worshipful House-Friend, in his home is worshipped, our own auspicious, guest, landed by sages. That strength the Bull with thousand horns possesses, In might, O Agni, thou excellest others. .9 Thou quickly passest by all others, Agni, for him to whom thou hast appeared most lovely, Wondrously fair, adorable, effulgent, the guest of men, the darling of the people. 10 To thee, Most Youthful God! to thee, O Agni, from near and far the people bring their tribute.
- Mark well the prayer of him who best extols thee. Great, high, auspicious, Agni, is thy shelter. 11 Ascend to-day thy splendid car, O Agni, in splendour, with the Holy Ones around it. Knowing the paths by mid-air’s spacious region bring hither Gods to feast on our oblation.
- To‘him adorable, sage, strong and mighty we have sung forth our song of praise and homage. . Gavishthira hath raised with prayer to Agni this laud far-reaching, like gold light to heaven, HYMN II. ! Agni, Tre youthful’ Mother keeps the Boy in secret pressed to her close, nor yields him to the Father. But, when he lies upon the arm, ue people see his unfading countenance before them. 2 What child is this thou carriest as jesnauaeie O Youthful One ? The Consort-Queen hath borne him. The Babe unborn increased through many autumns. ‘ I saw him born what time his Mother bare him. 3 Isaw him from afar gold-toothed, bright-coloured, hurling _ his weapons from his habitation,
8 The Bull with thousand horns: Agni as the Sun with his countless rays,
1 The kindling of the sacrificial fire is figuratively described. The lower piece of wood retains the latent spark and will not give it up to the yajamdna or worshipper until he has generated it by attrition, When the fire has been produced, and is. shown like a child that is carried on the arm, its br ighiness is apparent to all, This seems to be the meaning of the stanza ; but to arrive at it aratnad must be read instead of the aratat of the text ; and thia or some similar alteration is required by the metre. But see Ludwig’ sCommentary. .
2 The meaning is obscure. The handmaid and the Consort-Queen (mdhisht) are perhaps the two fire-sticks. The fire thus produced is not the genuine Agni, who is born as lightning from the cloud.
3 I offered sweet libations of Soma juice to Agni when I beheld him in the form of lightning, and consequently the godless who do not eRe: ade are unable to injure me,
Me
HYMN 2) _ PRE RIGVEDA. “467
. : What time TI gave him Amrit free from mixture. How can the Indraless, the hymnless hafm me!
4 I saw him moving from the place he dwells in, even as with a herd, brilliantly shining. ~ These seized him not: he had been born already. They who were grey with age again grow youthful.
’ 5 Who separate my young bull from the cattle, they whose pro-
tector was in truth no stranger ? Let those whose hands have seized upon them free them. May he, observant, drive the herd to us-ward.
6 Mid mortal men the godless have secreted the King of all who live, home of the people. — So may the prayers of Atri give him freedom. Reproached in turn be those who now reproach him. 7 Thou from the stake didst loose e’en Sunahsepa bound for a thousand ; for he prayed with fervour. | So, Agni, loose from us the bonds that bind us, when thou art seated here, O Priest who knowest.
8 Thou hast sped from me, Agni, in thine anger: this the protector of Gods’ Laws hath told me. Indra who knoweth bent his eye upon thee: by him instructed anrl come, O Agni. : 9 Agni shines far and wide with lofty splendour, and by his / greatness makes all things apparent. He conquers godless and malign enchantments, and sharpens
! both his horns to gore the Rakshas.
ic a a te tt ea eet ee oe OTE TT ge
4 Lven as with a herd: Agni ig here represented as the Sun with his host of rays. These seized him not: the Dawns could not detain him: the Sun was too powerful. But the meaning of A, ‘these,’ without a substantive, is
somewhat uncertain. They who were grey : the ancient flames of the Sun re-
cover their youth and strength. Or the half-line may be rendered: ‘The Dawns, the youthful Maidens, grow decrepit.’ This is Professor Ludwig's
interpretation, and it has much to recommend it.
5 This stanza is extremely obscure. It may refer to some actual occurrence to which a mythical colouring has been added. ‘What enemies have despoiled
‘my kingdom ?’ is Sfyana’s explanation of the first half-line. . - 6 This stanza appears to refer to some contention between the descendanta
of ‘Atri and some other priestly family, perhaps the Bhrigus, as Professor Ludwig thinks, regarding the worship of Agni. Home of the people: Agni ;‘ the
asylum of men.’— Wilson.
es
7 Sunahgepa: see 1. 24. Bound for a thousand : bought for a thousand cows in order that he might be bound to the sacrificial post. Sayana, who is followed by Professors Wilson, Roth, and Grassmann, takes sahderddytpdd
. together, ‘from a thousand stakes.’
9 Rakshas: a collective noun signifying the whole race of Rakehaane; originally, harm, injury.
468 THE HYMNS OF — [BOOK Y.
10 Loud in the heaven above be Agni’s roarings with keen-edged weapons to destroy the demons.
- Forth burst his splendours in the Soma’s rapture. The godless bands press round but cannot stay him,
11 Asa skilled craftsman makes a car, a singer J, Mighty One! this hymn for thee have fashioned. If thou, O Agni, God, accept it gladly, may we obtain thereby the heavenly Waiters.
12: May he, the strong-necked Steer, waxing-in vigour, gather the foeman’s wealth with none to check him. Thus to this Agni have the Immortals spoken. To man who spreads the grass may he grant shelter, grant shelter to the man who brings oblation..
HYMN III. Agni.
THou at thy birth art Varuna, O Agni; when thou art kindled _., thou becomest Mitra. ~ In thee, O Son of Strength, all Gods are centred. anaes art thou to man who brings oblation.
2 Aryaman art thou as regardeth maidens: mysterious is thy
name, O Self-sustainer. :
Asa kind friend with streams of milk they balm thee what time thou makest wife and lord one-minded.
3 The Maruts deck their beauty for thy glory, yea, Rudra! for — thy birth fair, brightly-coloured. “That which was fixed as Vishnu’s loftiest station—therewith the secret of the Cows thou guardest.
4 Gods through thy glory, God who art so lovely! granting nce ant gifts gained life immortal. _ As their own Priest have men established Agni; and serve him fain for praise from him who liveth.
ore ts
1 Varuna: regarded as the type of royalty. Jf Mitra: the friendly, beneficent God. Indra; the chief of all the Gods.
2 Aryamau: in connexion with marriage ; aryamdn meaning also a com. panion, especially # friend who asks a girl in marriage for another, and Agni being, as the Sun, the regulator of the season for marriage, and its consecrator as the sacrificial fire. a
3 Rudra: here, as in other places, a name of en ;
Vishiwu’s loftiest station : the height of the firmament, which supplies milk to | the celestial Cows, and, as mysteriously connected with them, to the cows of earth. Zhe secret of the Cows ; apparently, their udder—the cloud—is meant | by guhyam nme géndm, ‘the cows’ secret name.’
. 4 Gained life immortal: Agni alone, it is said, waa originally’ immortal, and the other Gods obtained immortality thr ough hini:
From hin who liveth: Agni, the special representant of vital power. '
RYUN 8.) | re RIGVEDA. - 460
5 There is no priest more skilled than thou in worship ; none | Self-sustainer ! passes thee in wisdom. The man within whose house as guest thou dwellest, O God, by sacrifice shall conquer mortals.
6 Aided by thee, O Agui may we conquer through our ‘oblation, fain for wealth, awakened :
May we in battle, i in the days’ assemblies, O Son of Strength, by riches conquer mortals.
¥ He shall bring evil on the evil-plotter whoever turns against us sin and outrage. Destroy this calumny ofhim, O Agni, whoever injures us with double-dealing. 8 At this dawn’s flushing, God! our ancient fathers served thee with offerings, making thee their envoy, When, Agni, to the store of wealth thou goest, a God enkindled with good things by mortals.
9 Save, thou who knowest, draw thy father near thee, who counts as thine own son, O Child of Power. O sapient Agni, when wilt thou regard us? When, skilled in holy Law, wilt thou direct us?
10 Adoring thee he gives thee many a title, when ‘thou, Good . Lord! acceptest this as Father. And doth not Agni, glad in strength of Godhead, gain splendid bliss when he hath waxen mighty }
11 Most Youthful Agni, verily thou bearest thy praiser safely over all his troubles. Thieves have been seen by us and open foemen: unknown have been the plottings of the wicked. |
12 To thee these evlogies have been directed: or to the: Vasu hath this sin been spoken. But this our Agni, flaming high, shall never yield us to calumny, _ to him who wrongs us.
igen i resemrortrnracnerycant ancestry tnrNET hrantnt R p
6 Inthe days’ assemblies : gatherings on days appointed for sacrifice,
8 The store of wealth ; according to Saéyana, the place containing the riches of sacrificial offerings. 9 Thy father : the sacrificer, who supports Agni with oblations, and in his turn is loved and cherished as a son. _ 10 Acceptest this: the homage of the worshipper, When he hath waxen mighty : or been exalted by our praise. :
‘11 Thieves have been seen: although we have seen thieves and enemies we have been saved by Agni from suffering injury from their evil designs,
12, Hath this sin been spoken: ‘if my praise be not acceptable to Agni, it is an offence and asin. Or tha -eny'na rovy be, this sin of our enemies who plot against us has been a wat. bg eee
470 THE HYMNS OF [BOOK ¥,
HYMN IV. Agni,
O Aant, King and Lord of wealth and treasures, in thee is my . delight at sacrifices, Throvgh thee may we obtain the strength we long for, and 5 overcome the fierce attacks of mortals, 2 Agni, Eternal Father, offering-bearer, fair to behold, far-reaching, far-refulgent, From well-kept household fire beam food to feed us, and measure out to us abundant glory.
3 The Sage of men, the Lord of human races, pure, purifying Agni, balmed with butter, Him the Omniscient as your Priest ye stablish ; he wins among the Gods things worth the choosing.
4 Agni, enjoy, of one accord with [/4, striving in rivalry with beams of Sirya, . Enjoy, O Jatavedas, this our fuel, and bring the Gods to us to taste oblations. |B As dear House-Friend, guest welcome in the dwelling, to this our sacrifice come thou who knowest. And, Agni, having scattered all assailants, bring to us | the possessions of our foernen. 6 Drive thou away the Dasyu with thy weapon. As, gaining vital power for thine own body, O Son of Strength, the Gods thou satisfiest, so in fight save us, most heroic Agni. 7 May we, O Agni, with our lauds adore thee, and with our gifts, fair-beaming Puritier ! Send to us wealth containing all things precious: bestow upon us every sort of riches.
8 Son of Strength, Agni, dweller in three regions, accept our sacrifice and our oblation.
Among the Gods may we be counted pious: protect us with a triply-guarding shelter.
See eereueny
4 ies prayer and praise, personified. With beams of Sdrya: putting forth thy power at day-break and so vying with the sun,
6 Aa, guining vital power: ag the oblations of men which thou carriest to the Gods increase thine own strength also. Sayana takes the second half-line in connexion with the first: ‘Drive thou away the Dasyu with thy weapon, obtaining vital strength for thine own body.’
8 Dweller in three regions: heaven, firmament’ and earth, as the sun, the lightning, and terrestrial fire.
HYMN 5.) , THE RIGVEDA. AT
9 Over all woes and dangers, Jatavedas, bear us as in a boat across a river. | Praised with our homage even as Atri praised thee, O Agni, be the guardian of our bodies. 9
10 As IJ, remembering thee with grateful spirit, a mortal, call with might on thee Immortal, Vouchsafe us high renown, O Jatavedas, and may I be immortal by my children.
11 The pious man, O JAtavedas Agni, to whom thou grantest ample room and pleasure,
Gaineth abundant wealth with sons and horses, with heroes and with kine for his well-being.
HYMN V. Apris,
To Agni, Jatavedas, to the flame, the well-enkindled God; Offer thick sacrificial oil. 2 He, Nardgansa, ne’er beguiled, inspiriteth this sacrifice : For sage is he, with sweets in hand. 3 Adored, O Agni, hither bring Indra the Wonderful, the Friend, On lightly-rolling car to aid, 4 Spread thyself out, thou soft as wool! The holy hymns have sung to thee. Bring gain to us, O beautiful ! 5 Open yourselves, ye Doors Divine, easy of access for our aid: Fill, more and more, the sacrifice. . 6 Fair strengtheners of vital power, young Mothers of eternal Law, Morning and Night we supplicate. | 7 On the wind’s flight come, glorified, ye two celestial Priests of man : Come ye to this our sacrifice. 8 Tia, Sarasvati, Mahi, three Goddesses who bring us weal,.
- Be seated harmless on the grass.
ae mince 8
ey Se ra
9 Afri: the famous Rishi, ancestor of Vasusruta the Rishi or seer of this hymn.
| Aprta ia the collective name of the Gods and deified objects addressed in the hymn. See I,13; 142; 188; If 8; III. 4.
4 Thou soft as wool! : the Barhis or sacred grass, on which the Gods are: to ait, is addressed.
5 Doors Divine : of the sacrificial hall, types of the portals of the Hast. See I. 188. 5. :
6 Eternal Law: law-ordained sacrifice. 7 Two celestial Priests : see I, 138. 8.
472 THE HYMNS OF. [BOOK ¥.
9 Rich in all plenty, Tvashtar, come auspicious of thine own accord ; Help us in every sacrifice. 10 Vanaspati, wherever thou knowest the Gods’ mysterious names, : .. Send our oblations thitherward. 11 To Agni and ta Varuna, Indra, the Maruts, and the Gods, ' With Svaha be oblation brought.
HYMN VI. Agni, I vaLurn Agni that good Lord, the home to which the kine return : Whom fleet-foot coursers seek as home, and strong enduring steeds as home. Bring food to those who sing thy praise.
2 "Tis Agni whom we laud as good, to whom the milch-kine come in herds, | To whom the- chargers swift of foot, to whom our well-born princes come. Bring food to those who sing thy praise. 3. Agni the God of all mankind, gives, verily, a steed to man. Agni gives precious gear for wealth, treasure he gives when he is pleased. Bring food to those who sing th}-,praise. 4 God, Agni, we will kindle thee, rich in thy splendour, fading not, So that this glorious fuel may send forth by day its light for thee. Bring food to those who sing thy praise.
5 To thee the splendid, Lord of flame, bright, wondrous, Prince of men, is brought : Oblation with the holy verse, O Agni, bearer of our gifts. Bring food to those who sing thy praise.
‘6 These Agnis in the seats of fire nourish each thing most excellent, They give delight, they spread abroad, they move themselves continually. Bring food to those who sing thy praise.
¢ Agni, these brilliant flames of thine wax like strong chargers mightily,
10 Vanaspati: the sacrificial stake, regarded as a form of Agni. ponent : Hail! Glory ! is here an Aprt, as a personification of Agni, See I,
1 Strong enduring steeds: or constant worshippers, according to Sayana : and this interpretation is supported by stanza 2, which is a slightly-varied repetition of this stanza.
6 These Agnis; the original flames of Agni manifested in the three firealtars, each fire being regarded as an independent representative of Agni,
Who with the treadings of their hoofs go swiftly to the stalls of kine. Bring food to those who sing thy praise. 8 To us who laud thee, Agni, bring fresh food and safe and happy homes. - ; ‘ May we who have sung hymns.to thee have thee for envoy in each house. Bring food to those who sing thy praise.
9 Thou, brilliant God, within thy mouth warmest both ladles of the oil. So fill us also, in our hymns, abundantly, O Lord of Strength. Bring food to those who sing thy praise.
10 Thus Agni have we duly served with sacrifices and with hymns. So may he give us what we crave, store of brave sons and fleetfoot steeds. Bring food to those who sing thy praise. —
HYMN VII. Agni, Orrer to Agni, O my friends, your seemly food, your seemly praise ; To him ‘supremest oer the folk, the Son of Strength, the mighty Lord:
2 Him in whose presence, when they meet in full assembly, men rejoice ; Even him whom worthy ones inflame, and living creatures bring to life.
3 When we present to him the food and sacrificial gifts of men, He by the might of splendour grasps the holy Ordinance’s rein.
4 He gives a signal in the night even to him who is afar, When he, the Bright, unchanged by eld, consumes the sovrans of the wood.
5 He in whose service on the ways they offer up their drops of sweat,
On him as their high kin have they mounted, as ridges on ‘ the earth.
7 To the stalls of kine: the flames of Agni who longa for oblations of milk and butter are compared to the horses of raiders who seize the catitle of their enemies.
PRED
The Rishi of this and of the following hymn is said to be Isha of the famil of Atri. But this name appears to have been formed from the word ‘sham (food) in stanza 1, or ishdh in stanza 10, and not to be the name of a real
erson. =, 8 Grasps the holy Ordinance’s rein: assumes the direction of the sacrifice as invoker of the Gods and conveyer of men’s oblations. _ .6 On the ways: in the course of sacrifice. The toil of the ministering priests is often regarded as their offering to the Gods, On him; the meaning of this
~
44 THE HYMNS OF [BOOK F¥,.
6 Whom, sought of many, mortal man hath found to be the Stay of all; He who gives flavour to our food, the home of every man that "Vives, 7 Even asa herd that crops the grass he shears the field and wilderness, With flashing teeth and beard of gold, deft with his unabated might. - & For him, to whom, bright as an axe he, as to Atri, bath flashed forth, Hath the well-bearing Mother borne, producing when her tim is come. 9 Agni to whom the oil is shed by him thou lovest to support, Bestow upon these mortals fame and splendour and intelligence. 10 Such zeal hath he, resistless one: he gained the cattle given _. by thee. | "Agni, may Atri overcome the Dasyus who bestow no gifts, subdue the men who give no food.
HYMN VIII Agni.
O Aan urged to strength, the men of old who loved the Law enkindled thee, the Ancient, for their aid,
Thee very bright, and holy, nourisher of all, most excellent, the Friend and Master of the home.
2 Thee, Agni, men have stablished as their guest of old, as Master of the household, thee, with hair of flame; High-hannered, multiform, distributer of wealth, kind helper, good protector, drier of the floods.
8 The tribes of men praise thee, Agni, who knowest well burnt offerings, the Discerner, lavishest of wealth,
= neem eeveryeeenee aeenenaynenehitrenyhiticetnAstnpenneyysAnareNIIrnAnimiaeeiNien igdASTOYtrnaaET
line is obscure, Professor Wilson, following SAyana, translates: ‘ and (the drops) mount upon the fire as if they were its own numerous offspring ag (boys ride) upon the back (of a father).’ The meaning may be that the drops mount upon Agni,who bears the oblations to heaven, as the backs or ridges (of the’ hills) raise themselves above the ground. My version, which follows Professor Ludwig’s explanation, is only conjectural.
8 This stanza also is obscure. The well-bearing Mother is the lower fire. stick which at the proper time produces the spark for the man to whom Agni, keen and bright as an axe, is manifested as he was to the ancient sage Atri, the ancestor of the Rishi of the hymn.
10 The last Pada is difficult. Professor Wilson, after Sdyana, renders it: ‘may Isha overcome (hostile) mon,’ But ishdA is evidently ‘food,’ and not the name of @ man, .
Dwelling in secret, Blest One! visible to all, loud-roaring, : skilled in worship, glorified with oil. :
4 Hver to thee, O Agni, as exceeding strong have we drawn nigh with songs and reverence singing hymns. So be thou pleased with us, Angiras! as a God enkindled by the noble with man’s goodly light.
5 Thou, Agni! multiform, God who art lauded much! givest in every house subsistence as of old. Thou rulest by thy might o’er food of many asort: that light of thine when blazing may not be opposed.
6 The Gods, Most Youthful Agni, have made thee, inflamed, the bearer of oblations and the messenger. Thee, widely-reaching, homed in sacred oil, invoked, effulgent, have they made the Kye that stirs the thought.
7 Men seeking joy have lit thee worshipped from of old, O Agni, with good fuel and with sacred oil. So thou, bedewed and waxing mighty by the plants, spreadest thyself abroad over the realms of earth.
HYMN IX. Agni.
Bearine oblations mortal men, O Agni, worship thee the God. I deem thee Jatavedas : bear our offerings, thou, unceasingly.
2 In the man’s home who offers gifts, where grass is trimmed, Agni is Priest, z so To whom all sacrifices come and strengthenings that win renown. 3 Whom, as an infant newly-born, the kindling-sticks have brought to life, Sustainer ofthe tribes of men, skilled in well-ordered sacrifice. 4 Yea, very hard art thou to grasp, like offspring of the wriggling snakes, When thou consumest many woods, like an ox, Agni, in the _ mead,
-8 Dwelling in secret : latent in the fire-sticks, or dwelling in men’s hearts. 4’ The noble : the patron of the sacrifice. 7 7 Bedewed ; anointed with clarified butter. By the plants: which supply fuel. :
‘1 T deem thee Jdéavedas : I hold thee to be the knower of all created beings. “4 Like an ot: as an ox eats up the grass,
AG THR HYMNS OF [BOOK ¥,
. 5 Whose flames, when thou art sending forth the smoke, com-
pletely reach the mark, When Trita in the height of heaven, like as a smelter fanneth
___ thee,"e’en as a smelter sharpeneth thee. 6 O Agni, by thy succour and by Mitra’s friendly furtherance, May we, averting hate, subdue the wickedness of mortal men. 7 O Agni, to our heroes bring such riches, thou victorious God. May he protect and nourish us, and help in gaining strength: be thou near us in fight for our success,
HYMN X. Apni, Bring us most mighty splendour thou, Agni, resistless on thy way. With overflowing store of wealth mark out for usa path to strength. o. 2 Ours art thou, wondrous Agni, by wisdom and bounteousness of power. _ The might of Asuras rests on thee, like Mitra worshipful in act. 3 Agni, increase our means of life, increase the house and home of these, The men, the princes who have won great riches through our hymns of praise, 4 Bright Agni, they who deck their songs for thee have horses
as their meed, The men are mighty in their might, they whose high laud, as that of heaven, awakes thee of its own accord. 5 O Agni, those resplendent flames of thine go valorously forth, Like lightnings flashing round us, like a rattling car that seeks the spoil. 6 Now, Agni, come to succour us} let priests draw nigh to offer gifts 5 And let the patrons of our rites subdue all regions of the earth. 7 Bring to us, Agni, Angiras, lauded of old and lauded now, Invoker ! wealth to quell the strong, that singers may extol thee. Be near us in fight for our success.
.
5 Trita : here perhaps Vayu, the Wind. According to Sdyana, Trita here means Agni himself diffused in the three regions.
4 Awukes thee of its own accord: the meaning of this last Pada is doubttul. Sayana disconnects bddhati tmand from the preceding words. and supplies the name of the Rishi Gaya: Gaya of his own accord arouses thee.
§ Subdue all regions of the earth: an allusion to the digvijaya, universal conquest, or subjugation of all neighbouring princes. SAyana explains tsdh alternatively as ‘wishes’; ‘ compass all their desires,’
).
Hales GSS gesadee tere, 2 SeSuee oy
acs
"So
HYMN 12,] THE RIGVEDA. | 4G4
HYMN XI. Agni, Tue watchful Guardian of the people hath been born, Agni, the very strong, for fresh prosperity. With oil upon his face, with high heaven- touching flame, he
- shineth splendidly, pure, for the Bharatas. 2 Ensign of sacrifice, the earliest Household-Priest, the men have kindled Agni in his threefold seat, ) With Indra and the Gods together on the grass let the wise Priest sit to complete the sacrifice. 3 Pure, unadorned, from thy two Mothers art thou born: thou camest from Vivasvin as a charming Sage. With oil they strengthened thee, O Agni, worshipped God: thy banner was the smoke that mounted to the sky. 4 May Agni graciously come to our sacrifice. The men bear Agni here and there in every house. He hath become an envoy, bearer of our gifts: electing Agni, men choose one exceeding wise. ) For thee, O Agni, is this sweetest prayer of mine: dear to thy spirit be this product of my thought. As great streams fill the river, so our songs of praise fill thee, and make thee yet more mighty i in thy strength. 6 O Agni, the Angirases discovered thee what time thou layest hidden, fleeing back from wood to wood. Thou by attrition art produced as conquering might, and men, 0 muaieas, call thee the Son of Strength.
HYMN XII. Agni. To Agni, lofty Asura, meet for worship, Steer of eternal Law, my prayer I offer ; I bring my song directed to the Mighty like pure oil for his mouth at sacrifices. 2 Mark the Law, thou who knowest, yea, observe it: send forth the full streams of eternal Order. I use no sorcery with might or falsehood: the sacred Law of the Red Steer I follow. ;
eg ee ee
1 For the Bharutas: for the sake of the priests, according to Bayeur and | Mahidhara,
2 In-his threefold seat: the three fire-altars.
| 8 Phy two-Mothers ; the fire-aticks, Vivusedn: the sacrificer, according to Sayana. But see Index.
ae 4 Here and there: or in different places ; from one altar to another,.
6 Thou luyest hidden ; alluding to the legend of the flight and capture of ee See I. 65, 1.
478 THE HYMNS OF [800K ¥.
3 How hast thou, follower of the Law eternal, become the . _ knower. of a new song, Agni? The God, the Guardian of the seasons, knows me: the Lord of him who won this wealth I know not.
4 Who, Agni, int alliance with thy foeman, what splendid helpers won for them their riches ? Agni, who guard the dwelling-place of falsehood } Who are protectors of the speech of liars?
5 Agni, those friends of thine have turned them from ee ,
-gracious of old, they have become ungracious. |
They have deceived themselves by their own speeches, uttering wicked words against the righteous.
6 He.who pays sacrifice to thee with homage, O Agni, keeps the Red Steer’s Law eternal ; Wide is his dwelling. May the noble offspring of Nahusha who wandered forth come hither.
HYMN XIIL. Agni.
| | Wirn songs of praise we call on thee, we kindle thee with songs of praise, Agni, with songs of praise, for help.
. 2 Eager for wealth, we meditate Agni’s effectual praise to-day, Praise of the God who touches heaven.
3 May Agni, Priest among mankind, take pleasure in our songs of praise, And worship the Celestial Folk. 4 Thou, Agni, art spread widely forth, Priest dear and excellent ; through thee Men make the sacrifice complete.
5 Singers exalt thee, Agni, well lauded, best giver of our strength: So grant thou us heroic might.
6 Thou, Agni, as the felly rings the spokes, encompassest ae Gods. I yearn for bounty manifold.
8 Knower of a new song: according to Professor Ludwig, the new song is one in which for the first time we have been obliged to remind thee of thy duties as the champion of eternal Law, whereas formerly we had only thanks ~ and prayers to offer thee. The Guar dian of the seasons : thou, Agni, who, aa the Sun, regulatest the seasons, knowest me; but I know nothing of the God who has befriended my wealthy enemy.
ae are the Gods who have enriched the wicked who hate both thee and me
6 The meaning of the second line ia obscure. Professor Wilson, following ' Séyana, translates : ‘and may a virtuous successor of the man who diligently worships thee come in hia place.’ I adopt Profeasor Ludwig's rendering. '
HYMN XIV. Agni, Enxinpuine the Immortal, wake Agni with song of praise: may he bear our oblations to the Gods. 4 2 At high solemnities mortal men glorify him the Immortal, best At sacrifice among mankind. | 8 as he may bear their gifts to heaven, all glorify him Agni, od, . With ladle that distilleth oil. 4 Agni shone bright when born, with light killing the Dasyus .. and the dark: He found the Kine, the Floods, the Sun.
' § Serve Agni, God adorable, the Sage whose back is balmed: with
et
: : F J a i
oil : Let him approach, and hear my call.
6 They have exalted Agni, God of all mankind, with oil and hymns Of praise, devout and eloquent.
HYMN XV. ee
To him, the far-renowned, the wise Ordainer, ancient and glorious, a song I offer. i
Enthroned in oil, the Asura, bliss-giver, is Agni, firm support of noble riches.
2 By holy Law they kept supporting Order, by help of sacrifice,
in loftiest heaven,— They-who attained with born mien to the unborn, men seated. on that stay, heaven’s firm sustainer. {
3 Averting woe, they labour hard to bring him, the ancient, plenteous food as power resistless. . May he, born newly, conquer his assailants: round him they stand as round an angry lion.
When, like a mother, spreading forth to nourish, to cherish and regard each man that liveth,—
Consuming all the strength that thou hast gotten, thou wander-
_ est round, thyself, in varied fashion. —
—————$ The Rishi of Hynm XV. is said to be Dharuna of the family of Atri, bub. this ndme is evidently taken from the words dhardnah (firm) in stanza 1, and dharinam in stanza 2. ” & They who attained : our ancestors, or the Fathers, who with, or by the aid of, the priests, were raised to seats in the firmament,
F4 Lhow wanderest round; seeking fresh wood to burn in order to restore thy
exhausted strength.
480 . THE HYMNS OF [BOOK ¥V,
- May strength preserve the compass of thy vigour, God! that broad stream of thine that beareth riches. Thou, like a thief who keeps his refuge secret, hast holpen Atri to great wealth, by teaching. HYMN XVI. Agni. Grgat’ power is in the beam of light, sing praise to Agni, to the God. Whom men have set in foremost Place like Mitra wae their eulogies. 2 He by the splendour of his arms is Priest of every ile man: Agni conveys oblation straight, and deals, as Bhaga deals, his “boous. 3 All rests upon the laud-and love of him the rich, high-flaming God, On whom, loud-roaring, men have laid great strength as on a A faithful friend. ‘( Bo, Agni, be the Friend of these with liberal gift of hero . strength. Yea, Heaven and Earth have not surpassed this Youthful One in glorious fame.
5 O Agni, quickly come to us, and, glorifed, bring precious wealth. So we and these our princes will assemble for the good of all. Be near in fight to prosper us. HYMN XVII. ° Agni.
Gop, may a mortal call the Strcng hither, with solemn rites, to aid, A man call Agni to protect when sacrifice is well prepared.
2 Near him thou seemest mightier still in native glory, set to hold Apart yon flame-hued vault of heaven, lovely beyond the thought of man.
5 May strength preserve: mayest thou ever find fresh fuel or strengthening food,
Thow, like « thief: ‘This may, perhaps, imply that the wealth bestowed upon the Rishr isdeposited i in a secure receptacle, like the bidden ETD OR of @ thief, but the whole\Sdkta is obscurely worded,’—Wilson,
1 Like Mitra: or as afviend, 2
2 very able man; who ha means, will, and skill as a sacrificer.
4 Of these: institutors of the sacrifice. This Youthful One: Agni. the exact meatiing of the second line is somewhat uncertain,
- The Strong: Agni. 2 Near him: Sarya,
HYMN 181 ‘THE RIGVEDA. gy
$ Yea, this is by the light of him. whom powerful song hath bound to act, Whose beams of splendour flash on high as though they sprang from heavenly seed. aaa
4 Wealth loads the Wonder-Worker’s car through his, the very- ‘wise One’s power. . Then, meet to be invoked among all tribes, is Agni glorified.
5 Now, too, the princes shall obtain excellent riches by our lips. Protect us for our welfare: lend thy succour, O thou Son of Strength. Be near in fight to prosper us. :
HYMN XVIII. | en
Ar dawn let Agni, much-beloved guest of the house, be glorifled ; , Immortal who delights in all oblations brought by mortal men.
2 For Dvita who receives through wealth of native strenzth maimed offerings, Thy praiser even gains at once the Soma-drops, Immortal Gods! 3 Nobles, with seng I call that car of yours that shines with lengthened life, ; For, God who givest steeds! that car hither and thither goes unharmed. | : .
3 This is by the light of him: this Sirya, or the Sun, shines only by the light of Agni. ; ~
4 When the wonder-working Sun brings us wealth, the merit is due to Agni —Ludwig. According to Séyana, themeaning is, as given by Professor Wilson: ‘By the worship of him who is pleasing of aspect the provident (heap) wealth in their cars,’ The absence of a verb makes the exact meaning uncertain,
The hymn ia aseribed to a Rishi Dvita of the family of Atri, but thé namé seems to be borrowed from the Dvita of stanza 2. ; |
2 The meaning of this stanza is obscure. According to Séyana, Dvita is the Rishi of the hymn, and the first line is rendered by Professor Wilson: ‘Be (willmg to make’ a gront/f thine sem stvenath + Devita, the bearer of the _ pure libation.” Bet Satie te meet inean thew om tor receiver of a maimed:
or imperfect oblation, and Dvita then would be the mythical personage of that name to whom, together with Trita, it was customary to wish away and con, sign any threatened calamity or unpleasantness (To Trita and to Dvita, Dawn bear thou away the evil dream —R. VY. X. 47, 16). ‘In the present case, any: possible imperfection in the offering made to Agni is previously removed by a libation to Dvita. See Professor Ludwig’s Commentary, Part I. 338. M. Ber-: _. Saigne (Religion Védique, II. $27) gives a different explanation,
' 3 Nobles: wealthy institutors of the sacrifice; Maghavans, That car of yours ; apparently Agni, who carries oblations to the Gods. ~
Bl
482 | THE HYMNS OF [BOOK V,
4 Phey who have varied. ways of thought, who ‘guard the lauds within their lips, . ..And strew the. grass before the light, ‘have decked themselves “witht high renown. 5 Immortal Agni, give the chiefs, heroes who institute the rite,
- Heroes’ illustrious, lofty fame, who at the synod met for praise presented me with fifty steeds. |
HYMN XIX. Agni,
Onz state begets another state : husk is made visible from husk: Within his Mother’s side he speaks. 2 Discerning, have they offered gifts: they guard the strength that never wastes. To a strong fort have they pressed in. | 3 Svaitreya’s people, all his men, have gloriously increased in | A ae Brihaduktha wears, as, through this Soma, seek- . ing spoil. | 4 I bring, as ’twere, the longed-for milk, tlfe dear milk of the
Sister-Pair. Like to a caldron filled with food ishe, unconquered, con-
quering all.
4 Varied ways of thought: manifold modes of showing their devotion. Guard the lauds: perpetuate hymns of praise by frequent repetition. Before the light :. according to Sayana, svdrnare means, ‘in the sacrifice which leads man to heaven.’ Professor Grassmann renders the word by ‘Dem Glanzesherrn,’ ‘for the Lord of Light.’
PoE
1 We know only outward forms and circumstances, and the real nature of the God is concealed from us. The God speaks only in the bosom of his mother. —Ludwig. Sfyana gives a totally different interpretation, the word vavurt (husk or covering) in the first stanza being taken as the name of the Rishi of the hymn, :
2 Discerning: perhaps, as Prof, Ludwig suggests, distinguishing thy essence from thy appearance, The strong fort:which the worshippers have entered and settled in is, perhaps, their religious knowledge.
3 Svaitreya’s people have conquered, and their priest Brihaduktha has been -
rewarded for his services with a chain of gold, won for him by the Soma-libations which he has offered.— Ludwig. Svaitreya (son of Svitra. See I. 33. 14) and Brihaduktha are, apparently, proper names. Sfyana explains the former as Agni or lightning ‘abiding in the white firmament,’ and the latter as ‘zealously or highly praising,’
4 The dear milk of the Sister-Pair: the Soma dear to Heaven and Earth, phe exact meaning of the line is uncertain, |
ae
§ Beam of light, come to us in sportive fashion, finding thyself |
close to the wind that fans thee.
These flames of his are wasting flames, like arrows keen-pointed, sharpened, on his breast. °
HYMN XX. Agni. Asi best winner of the spoil, cause us to praise before the ods As our associate meet for lauds, wealth which thou verily deemest wealth. 2 Agni, the great who ward not off the anger of thy power and might Stir up the wrath and hatred due to one who holds an alien creed. 3 Thee, Agni, would we choose as Priest, the perfecter of strength and skill ; We who bring sacred food invoke with song thee Chief at holy rites. 4 Here as is needful for thine aid we toil, O Conqueror, day by day, For wealth, for Law. May we rejoice, Most Wise One! at the feast, with kine, rejoice, with heroes, at the feast.
HYMN XXI. Agni.
We stablish thee as Manus used, as Manus used we kindle thee. Like Manus, for the pious man, Angiras, Agni, worship Gods. 2 For well, O Agni, art thou pleased when thou art kindled mid mankind. ' Straight go the ladles unto-thee, thou high-born God whose food is oil,
| 5 This stanza is very difficult, and, like much of the rest of the hymn, can be only conjecturally translated.
The Rishis of the hymn are said to be certain members of the family of Atri called Prayasvats, that is, bringers or possessors of sacred food, a word which occurs in stanza 3.
'- 9 Who holds an alien creed: who follows other than Vedic observances, -" + |
4 For Law: to maintain the holy law, and especially the eternally-ordained sacrifice. With kine: possessing plenty of cattle, With heroes: with brave sons about us.
The hymn is ascribed to a Rishi Sasa, this name being taken from the word sasasya in the last Pada of stanza 4.
1 Manus; another form of Manu.
¢
}
‘ eof y Teh 4
484 THE HYNMS OF. [BOOK v.
3 Thee have all Gods.of one accord established as their mes-
senger. Serving . at sacrifices men adore thee as a God, O Sage.
“4 Let mortal man adore your God, Agni, with worship due to
., Gods, | Shine forth enkindled, Radiant One. Sit in the chamber of
tthe Law, sit in the chamber of the food,
HYMN XXII. ie a: aes Lizz Atri, Visvasiman! sing to him of purifying light, Who must be praised in holy rites, the Priest most welcome. in the house. 2 Set Jatavedas in his place, Agni the God and Minister. Let sacrifice proceed to-day duly, comprising all the Gods. | 8 All mortals come to thee for aid, the God of most observant
mind, Of thine excelling favour we bethink us as we long for it.
4 Mark with attention this our speech, O Agni, thou victorious
— One. Thee, Strong-jawed !| as the homestead’s Lord, the Atris with
their lauds exalt, the Atris beautify with songs.
HYMN XXIII. Agni, By thy fair splendour’s mighty power, O Agni, bring victorious wealth, . Wealth that o’ercometh all mankind, and, near us, conquereth in fight. . 2 Victorious Agni, bring to us the wealth that vanquisheth in war ; For thou art wonderful and true, giver of strength in herds of kine.
3 For all the folk with one accord, whose sacred grass is trim-
med and strewn, . Invite thee to their worship-halls, as a dear Priest, for choicest
wealth. 4 The chamber of the Law: the sacrificial chamber or hall. Of the ood :
OF, AB Professor Roth explains it, where the sacred grass is strewn ; accord, _ing to Sayana, of Sasa, the supposed Rishi of the hymn,
The Rishi is Visvasiman, of the family of Atri.
The Rishi is said to be Dyumna Visvacharshani—both these names being
words oecurring in the hymn, 1 Ay thy fair splendour’s mighty re the words of the vee are dywime
nasya prischd,
os 1
HYMN 2. THE RIGVEDA, | 485
4 For he, the God of all men, hath gotten him might that. quel- , leth foes. | O Agni, in these homes shine forth, bright God | for our prosperity, shine, Puritier ! splendidly.
HYMN XXIV. Agni. O Aent, be our nearest Friend, be thou a kind deliverer and a . gracious Friend. 2 Excellent Agni, come thou nigh to us, and give us wealth most splendidly renowned. 3 So hear us, listen to this call of ours, and keep us far from every sinful man. 4 To thee then, O Most Bright, O Radiant God, we come with prayer for happiness for our friends.
HYMN XXV. Agni.
I win sing near, for grace, your God Agni, for he is good to
Us.
Son of the Brands, may he give gifts, and, righteous, save us from the foe.
2 For he is true, whom men of old enkindled, and the Gods themselves, The Priest with the delicious tongue, rich with the light of glorious beams.
3 With wisdom that surpasseth all, with gracious will most excellent, O Agni, worthy of our choice, shine wealth on us through hymns of praise.
4 Agni is King, for he extends to morals and to Gods alike. Agni is bearer of our gifts. Worship ye Agni with your _ thoughts. | 6 Agni gives to the worshipper a son, the best, of mightiest fame, Of deep devotion, ne’er subdued, bringer of glory to his sire.
. The God of all men; vigudcharshanih, a common epithet of Agni.
‘The legend connected with this hymn is discussed by Prof. Max Miiller i in Journal of the Royal Asiatic Society, New Series, IT. 441 f. See Lanman’s _ Sanskrit Reader, p. 368.
The Rishis of the hymn are members of the family of Atri called Vastu (seekers of riches). Ct. stanza 9. ' 1 Lwill sing near: I will invite’and bring near with my song.
2 For he is true; the faithful rewarder of his worshippers.
6 Agni bestows the hero-lord who conquers with the men in fight. | Agni bestows the fleet-foot steed, the victor never overcome. 7 The mightiest song is Agni’s: shine on high, thou who art -yich in light. " Like the Chief Consort of a King, riches and strength proceed : ..° from thee. | 8 Resplendent are thy rays of light: loud is thy ‘voice like ' _—s- pressing-stones. : ee Yea, of itself thy thunder goes forth like the roaring of the heaven. 9 Thus, seeking riches, have we paid homage to Agni Conqueror. May he, most wise, a8 with a ship, carry us over all our foes.
HYMN XXVI,. Agni, 0 Aawi, Holy and Divine, with splendour and thy pleasant . tongue
Bring hither and adore the Gods.
: 2 We pray thee, thou who droppest oil, bright-rayed! who look-
wt
est On the Sun, _ Bring the Gods hither to the feast. 3 We have enkindled thee, O Sage, bright caller of the Gods to feast, O Agni, great in sacrifice.
4 0 Agni, come with all the Gods, come to our sacrificial gift ; We choose thee as Invoking Priest.
5 Bring, Agni, to the worshipper who pours the juice, heroic strength: . Sit with the Gods upon the grass. :
6 Victor of thousands, Agni, thou, enkindled, cherishest the laws, Laud-worthy, envoy of the Gods.
7 Set Agni Jatavedas down, the bearer of our sacred gifts, ’ Most Youthful, God and Minister.
casita
7 The exact meaning of the stanza is uncertain. Professor Wilson, following S&yana, paraphrases the first line: ‘That (praise) which best conveys Rtas is due) to Agni: affluent in splendour, grant us, (Agni), great wealth).’
Like the Chief Consort of a King: as the chief queen proceeds. from her home in royal state. Professor Ludwig translates m@hishtua by ‘as a. strong cow,’ but gives in his Commentary the alternative rendering ‘as a king’s wife,’ Saiyana makes mdhisht an adjective agreeing with rayih, and says that ive, like, is pleonastic. I have followed Mahtidhara.
8&8 Loud is thy voice ; the meaning of this half-line is not certain.
temerity
6 Cherishest the laws ; especially religious ordinances, sacrifices,
= a E pes e+ OF we
- —s eS + - wo Sts Fee Pee Sa ae
Hag ee ae OEE ad ee finan
HYMN 28.) THE RIGVEDA., | 487
‘ 8 Duly proceed our sacrifice, comprising all the Gods, to-day Strew holy grass to be their seat. 9 So may the Maruts sit thereon, the Asvins, Mitra, Varuna: The Gods with all their company. e
HYMN XXVILI. Agni. — Tru Godlike hero, famousest of nobles, hath granted me two oxen with a wagon. . Trivrishan’s son Tryaruna hath distiguished himself, Vaisvanara Agni! with ten thousands. 2 Protect Tryaruna, as thou art waxing strong and art highly praised, Vaisvanara Agni ! Who granteth me a hundred kine and twenty, and two bay horses, good at draught, and harnessed. 3 So Trasadasyu served thee, God Most Youthful, craving thy favour for the ninth time, Agni ; Tryaruna who with attentive spirit accepteth many a song from me the mighty, 4 He who declares his wish to me, to Asvamedha, to the Prince, Pays him who with his verse seeks gain, gives power to him who keeps the Law. 5 From whom a hundred oxen, all of speckled hue, delight my heart, | oy ~The gifts of Asvamedha, like thrice-mingled draughts of Soma, juice. 6 To Asvamedha who bestows a hundred gifts grant hero power, O Indra-Agni! lofty rule like the unwasting Sun in heaven.
HYMN XXVIII. Agni.
Agni inflamed hath sent to heaven his lustre: he shines forth widely turning unto Morning. |
Eastward the ladle goes that brings all blessing, praising the
_ . Gods with homage and oblation. :
The Rishis are said to be Tryaruna, Trasadasyu, and Asvamedha; or Atri alone. The metre is Trishtup in stanzas 1, 2, 3, and Anushtup in 4, 5, 6; and, correspondingly, the hymn is made up of two separate and independent eulogies of munificent princes. ;
3 Trasadasyu: Terror of Dasyus; apparently, as Ludwig suggests, an honorary name or title of several princes. Accepteth: rewards with gifts,
4 The stanza is difficult. Asvamedha apparently says that the man who requests him to institute a sacrifice is by so doing the enricher of the priests, . 5B Thrice-mingled ; mixed with milk, curds, and parched grain. |
The hymn is ascribed to a supposed Visvavaré, a lady of the family of Atri. 1 The ladle: the sacrificial ladle with which the oil or clarified butter is
taken up and poured out, The text has the feminine adjective ghyitdcht only,
»
7 488 oa THE HYMNS OR [BOOK Vi
Q Enkindled,. thou art. King of the immortal world: him who brings: offerings thou attendest for his weal. He whom thou urgest on makes all possessions his: he sets ‘befaye thee, Agni, gifts that guests may claim.
3 Show thyself strong for mighty bliss, O Agni, most excellent i .. be thine effulgent splendours. vn Make easy to maintain our household lordship; ane overcome
the might of those who hate us.
- 4 Thy glory, Agni, I adore, kindled, exalted in thy ites A Steer of brilliant splendour, thou art lighted well at pared rites. 5 Agni, invoked and kindled, serve the Gods, thou skilled in
sacrifice : _ For thou art bearer of our gifts.
'... ® Invoke and worship Agni while the sacrificial rite proceeds :
For offering-bearer choose ye him.
: HYMN XXIX. Rend.
Mav's worship of the Gods hath three great lustres, and three celestial lights have they established.
The Maruts gifted with pure strength adore thee, for thou, O Indra, art their sapient Rishi.
2 What time the Maruts sang their song to Indra, joyous when he had drunk of Soma juices,
He grasped his thunderbolt to slay the Dragon, and loosed, that they might flow, the youthful Waters.
3 And, 0 ye Brahmans, Maruis, so may Indra drink draughts of
this my carefully pressed Soma ;
. For this oblation found for man the cattle, and Indra, having - “auanes it, slew the Dragon.
juhd being understood. That brings all blessing: Sayana takes visvdedrd to be the name ofa woman. Praising the Gods: said figuratively of the ladle held by the priest who praises.
- Make easy to maintain : or, to follow Sayana : Perfect the well-knit bond
of wife and husband.
id Thr éé great lustres: this is Sayana’s explanation of the tryaryamd of ‘the text. Professor Ludwig. suggests that human relationships, such as Maghavans or nobles, priests, and vigas or the people, may be intended. The three celestial lightz: the Sun, the “Wind, the Fire, according to Sayana. They: the Maruts, says Sayana. Rishi : - here meaning beholder, according to Sayana. — .3 Brahmans: priests, SAyana explains the word as meaning lofty or foighty in this paasage, a
HYMN 29.) ‘ TaD. RIGVEDA. fo ee
4 Then heaven'and earth he sundered and. supported : cere even in these he struck'the Beast with terror. So Indra forced ‘the Engulfer to disgorgement, and. ‘slew-the Danava panting against him.
5 Thus all the Gods, O Maghavan, delivered to thee of ‘dais free
will the draught of Soma;
‘When thou for Etasa didst cause to tarry the flying mares of Sirya racing forward.
6 When Maghavan with the thunderbolt demolished bis nimeand-ninety castles all together, The Maruts, where they met, glorified Indra: ye with the Trishtup hymn obstructed heaven.
_7 .As friend to aid a friend, Agni dressed quickly three hundred
- buffaloes, even as he willed it. And Indra, from man’s gift, for Vritra’s slaughter, drank off at once three lakes of pressed-out Soma.
8 When thou three hundred buffaloes’ flesh hadst eaten, and drunk, as Maghavan, three lakes of Soma,
All the Gods raised as ’twere a shout of triumph, to Indra ~
praise because he slew the Dragon.
9 What time ye came with strong steeds swiftly speeding, O Usana and Indra, to the dwelling, Thou camest thither conquering together with Kutsa and the Gods : thou slewest Sushna.
10 One car-wheel of the Sun thou rolledst forward, and one thou settest free to move for Kutsa. Thou slewest noseless Dasyus with thy weapon, and in their home o’erthrewest hostile speakers.
1] The lauds of Gauriviti made thee mighty:-to Vidathin’s son, as prey, thou gavest Pipru.. Rijisvan drew thee into friendship, dressing the sacred food, and thou hast drunk his Soma.
4 The Beast : the demon Vritra. The Engulfer: Yiue, who had awallowed the celestial waters. The Ddnava : the son of Danu, Vritra.
& For Etaga : see II. 19. 5.
6 His nine-and-ninety castles: the aerial castles of Sambara, the demon of drought. Obstructed heaven: made the loud hymn strike the sky.
7 Three'lakes : large vessels or tubs are probably intended.
9 Ugand : Indra’s special friend. See Index. 7'o the dwelling : of Kutaa.
10 One car -wheel ; an eclipse of the sun appears to be referred to. Noseless : that is, the flab-nosed barbarians, a-ndaah ; or the word may be, as Sdéyana explains it, an-lsah, 4. e. mouthless, voiceless, unintelligibly speaking. See . ay, Or iginal Sanskrit Teata, II. 377.
AL Gaurivtéit; the Rishi of the hymn, YVidathin’s son; Rijisvan, mentione
np Book I. as a favourite of Indra.
490 THE HYMNS OF [BOOK ¥.
12 Navagvas and Dasagvas with libations of Soma juice sing hymns of praise to Indra. Labouring at their task the men laid open the stall of Kine though firmly closed and fastened.
13 How shall I serve thee, Maghavan, though knowing full well what hero deeds thou hast accomplished ? And the fresh deeds which thou wilt do, Most Mighty! | these, too, will we tell forth in sacred synods. |
14 Resistless from of old through hero courage, thou Hee done all these many acts, O Indra. What thou wilt do in bravery, Thunder-wielder ! none is there who may hinder this thy prowess.
15 Indra, accept the prayers which now are offered, accept the new prayers, Mightiest! which we utter. Like fair and well-made robes, I, seeking riches, as a deft craftaman makes a car, have wrought them.
HYMN XXX. Indra
Were is that Hero? Who hath looked on Indra borne on
. light-rolling car by Tawny Coursers,
Who, Thunderer, seeks with wealth the Soma-presser, and to his house goes, much-invoked, to aid him?
2 I have beheld his strong and secret dwelling, longing have sought the Founder’s habitation. I asked of others, and they said in answer, May we, awakened men, attain to Indra.
- 3 We will tell, Indra, when we pour libation, what mighty deeds thou hast performed to please us. Let him who knows not learn, who knows them listen: hither rides Maghavan with all his army,
4 Indra, when born, thou madest firm thy spirit: alone thou seekest war to fight with many. With might thou clavest e’en the rock asunder, and foundest out the stable of the Milch-kine.
5 When thou wast born supremest'at a distance, bearing a name renowned. in far-off regions, Since then e’en Gods have been afraid of Indra: he preonauered all the floods which served the Dasa.
i 12 Navagvas and Dagsagvas ; priestly fe families connected or identified with the Angirases,
2 I have beheld: meaning, perhaps, I I have tried to behold, I have looked for. Zhe Founder’s habitation : the dwelling-place of Indra who established the world.
5 Which served the Dasa; which were subject to the demon Vritra. -,-
ee.
= 4 od
HYMN 30.) THE RIGVEDA. 49%
6 These blissful Maruts sing their psalm to praise thee, and pour to thee libation of the Soma. Indra with wondrous.powers subdued the Dragon, the guileful lurker who beset the waters.
7 Thou, Maghavan, from the first didst scatter foemen, speeding, while joying in the milk, the Giver. ‘There, seeking man’s prosperity, thou torest away the head of Namuchi the Dasa.
8 Pounding the head of Namuchi the Dasa, me, too, thou madest . _ thine associate, Indra ! -_ Yea, and the rolling stone that is in heaven both worlds, as on a car, brought to the Maruts.
9 Women for weapons hath the Disa taken. What injury can his feeble armies do me? . Well he distinguished his two different voices, and Indra then advanced to fight the Dasyu. |
*' "10 Divided from their calves the Cows went lowing around, on
ye every side, hither and thither. ,
|... These Indra re-united with his helpers, what time the wellpressed Soma made him joyful. :
11 What time the Somas mixed by Babhru cheered him, loud the
. °°, ) Steer bellowed in his habitations. | So Indra drank thereof, the Fort-destroyer, and gave him
_ guerdon, in return, of milch-kine.
. . ° % The giver; the offerer of oblations. But the meaning of dtnam is uncertain, Professor Ludwig translates it by ‘the splitting (thunderbolt},’ and
+. Sayana explains it as ‘the assailant of the Gods (Vritra).’ a
Namuchi: one of the malignant demons of the atmosphere who withhold
7’ the vain, .
: 8 The rolling stone: perhaps the thunderbolt; or if. the thunderbolt ts supposed to be the speaker of this stanza, as Professor Ludwig is inclined to think, the Sun must he meant; that is, heaven and earth brought the Sun to the Maruts to aid Indra in his fight with the demon.
9 Indra is the speaker of the first line. Women: perhaps the subject waters. His two different voices: the meaning may be that Indra heard the voices of the women as well as the voice of Namuchi, and so knew that he
had not an army of demon-warrio: -''. 21) non’s st. Professor Wilson, following Séyana, translates: ‘the two ne. iwsh Gtr Indra) confined in the inner apartments. ’
10 With his helpers: with the aid of the Maruts, 11 Babhruw: the Tishi of the hymn, who appears to have assisted the
samas, a riiztt-+) ~sople, in a successful foray, and ta have been eee with. arge p riba of the booty. Rinanchaya was the king of this
people. ;
' iM ry,
402 THE HYMNS OF [BOOK YF.
12 This good deed have the Rugamas done, Agni! that they have granted me four thousand cattle. :. Wehave received Rinanchaya’s wealth, of heroes the most heroic, which was freely offered. 13 The Rugamas, O Agni, sent me homeward with fair adornment and with kine in thousands. The strong libations have made Indra joyful, when night, whose course was ending, changed to morning. 14 Night, well-nigh ended, at Rinanchaya’s coming, King of the Rusamas, was changed to morning. — Like a strong courser, fleet of foot, urged onward, Babhru hath gained four thousand as his guerdon. . 15 We have received four thousand head of cattle presented by | the Rusamas, O Agni. ; _ And we, the singers, have received the caldron of metal which was heated for Pravargya. Phe, HYMN XXXI. Indra, ' ” Macuavan Indra turns his chariot downward, the strengthdisplaying car which he hath mounted. Even as a herdsman driveth forth his cattle, he goeth, first, uninjured, fain for treasure.
2 Haste to us, Lord of Bays; be not ungracious: visit us, lover of gold-hued oblation. There is naught else better than thou art, Indra: e’en to the wifeless hast thou given spouses. __ 3 When out of strength arose the strength that conquers, Indra displayed all powers that he possesses. Forth from the cave he drove the milky mothers, and with the light laid bare investing darkness,
4 Anus have wrought a chariot-for thy Courser, and Tvashtar, Much-invoked ! thy bolt that glitters.
The Brahmans with their songs exalting Indra increased his strength that he might slaughter Ahi.
eR yim A A mI
15 Heated for Pravargya ; a ceremony introductory to the Soma-sacrifice,
in which fresh milk was poured into a heated vessel called mahdvird or, as.in,
this place, gharmd.
eee
1 Even as a herdsman driveth forth his cattle; so, says Sayana, Indra drives
his enemies before him. Hain for treasure : wishing to obtain the riches of his
enemies.
2 Gold-hued oblation : consisting of yellow Soma juice. Spouses: carried’ 2
off in raids favoured by the Warrior-God. 4 Anus: probably meaning Bhrigus, who belonged to that tribe. Lhe Brahmans; according to Sfyana, the Angirases, or the Maruts,
a ee ae ot pean
“ -. cae
HYMN 31) THE RIGVEDA. | —— 493
5 When heroes sang their land ‘to thee the Hero, Indra! and
stones and Aditi accordant, |
Without or steed or chariot were the fellies which, ea by Indra, rolled upon the Dasyus.
6 I will declare thine exploits wrought aforetime, and, om thy deeds of late achievement, When, Lord of Might, thou siunderedst earth and heaven, winning for man the moistly-gleaming waters.
7 This is thy deed, e’en this, Wonderful! Singer !-that, slaying Ahi, here thy strength thou showedst,
Didst check and stay e’en Sushna’s wiles and magic, and, drawing nigh, didst chase away the Dasyus.
8 Thou, Indra, on the farther bank for Yadu and Turvaga didst stay the gushing waters. Ye both assailed the fierce :, thou barest Kutsa: when Gods and Usana came to you together.
9 Let the steeds bring you both, Indra and Kutsa, borne on the chariot within hearing-distance. Ye blew him from the waters, from his dwelling, and chased the darkness from the noble’s spirit. ;
10 Even this sage hath come looking for succour even to Vata's docile harnessed horses. Here are the Maruts, ‘all thy dear companions: payers have inereased thy power and might, O Indra.
11 When night was near its close he carried forward e’en ate Sun’ 8
chariot backward in its running. Etasa brought his wheel and firmly stays ‘it: setting it cage) ward he shall vive US courage.
5 Stones ; used for expressing the Soma juice. Without or steed or chariot : that is, the worshippers of Indra overcame theiy enemies by prayer and the payour of their God.
"8 Yadu and Turvaga’: see Index. . Ye both: Indra and Kutsa. The jierce . Sushna, a demon of dy ought, Thow barest Kutsa; to his home.
" 9 Ye blew him from the waters: drave Sushnafrom the atmosphere in which he dwelt, and thus removed the grief of the eminent men who instituted sacrifies
10 Looking for succour: Sayana takes avasy%th here as the name of a Tabi the seer of the hymn. ;
11 The return of the lingering morning sun appears to be attributed, on some particular occasion, to the special intervention of Indra on his favourite’s behalf, The stanza is hardly jntelligible as it stands. Sayana explains Etaga . by ‘for Etasa” The verse 18 discussed by Prof. Geldner (Vedische Studien, Ii, 162), and his explanation is criticized by Prof. Ludwig (Ueber die Neues-
ten Arbeiten &c, p. 171).
494 THE HYMNS OF. [BOOK Y.
12 This Indra, O ye men, hath come to see you, seeking a friend | who hath expressed the. Soma. The creaking stone is laid upon the altar, and the Adhvaryus come to turn it quickly
13 Let mortals who were happy still be happy: let them not come to sorrow, O Immortal.
. _ Love thou the pious, and to these thy people—with whom, may we be numbered—give thou vigour.
HYMN XXXII Indra. THE well thou clavest, settest free the fountains, and gevcrt rest to floods that were obstructed. Thou, Indra, laying the great mountain open, slaying the Danava, didst loose the torrents.
_ 2 The fountain-depths obstructed in their seasons, thou, Thun- _* derer! madest flow, the mountain’ s udder. . Strong Indra, thou by slaying e’en the Dragon that lay extended there hast shown thy vigour.
83 Indra with violence smote down the weapon, yea, even of that mn wild and mighty creature. .
- Although he deemed himself alone unequalled, another had been born e’en yet more potent.
4 Him, whom the heavenly food of these delighted, child of the mist, strong waxing, couched in darkness,
Him the bolt-hurling Thunderer with his lightning smote down and slew, the Danava’s wrath-fire, Sushna.
5 Though he might ne’er be wounded still his vitals felt that, the God’s bolt, which his powers supported, When, after offered draughts, Strong Lord, thou laidest him, fain to battle, in the pit in darkness.
6 Him as he lay there huge in length extended, still waxing in
the gloom which no sun lightened, Him, after loud-voiced threats, the Hero Indra, rejoicing in the
poured libation, slaughtered.
7 When ’gainst the mighty Danava his weapon Indra uplieds : power which none could combat, When at the hurling of his bolt he smote hima, he made him lower than all living creatures.
_ 12 The creaking stone: the upper press-stone.
1 The well: the rain-cloud. The fountains: the sources of the waters. of _the firmament. The mounéwin: the massive cloud, ' Lhe Dénava: Vritra, the son of Danu,
4 Of these; of living creatures.
HYMN 33.) _ DHE RIGVEDA. 495
8 The fierce God seized that huge‘and restless coiler; insatiate, drinker of the sweets, recuntbent,
And with his mighty weapon in his dwelling smote down the footless evil-speaking ogre. ~ 7
9 Who may arrest his strength or check his vigour?’ Alone, resist- . less, he bears off all riches. Fiven these Twain, these Goddesses, through terror of Indra’s .might, retire from his dominion.
10 E’en the Celestial Axe bows down before him, and the Earth, lover-like, gives way to Indra. | . As he imparts all vigour to these people, straightway the folk bend them to him the Godlike.
11 I hear that thou wast born sole Lord of heroes of the Five Races, famed among the people. . As such my wishes have most lately grasped him, invoking Indra both at eve and morning.
12 So, too, I hear of thee as in due season urging to action and enriching singers. . What have thy friends received from thee, the Brahmans who, faithful, rest their hopes on thee, O Indra?
HYMN XXXIII. Indra.
Gruat praise to Indra, great and strong mid heroes, I ponder thus, the’feeble to the Mighty,
Who with his band shows favour to this people, when lauded, in the fight where spoil is gathered .
2 So made attentive by our hymns, Steer! Indra! thou fastenedst _ the girth of thy Bay Coursers, Which, Maghavan, at thy will thou drivest hither. With these subdue for us the men who hate us.
8 They were not turned to us-ward, lofty Indra! while yet through
lack of prayer they stood unharnessed. Ascend this chariot, thou whose hand wields thunder, and draw the rein, O Lord of noble horses. ;
9 These Goddesses : Heaven and Earth.
10 Hen the Celestial Awe: perhaps the thunderbolt, which is one of the meanings assigned to svddhitéh. SAyana explains the word in this passage as ‘ the _ self-supported heaven,’ and Professor Roth thinks that a tree of very hard wood, called Svadhiti, is intended, as we might say, even the oak bends down before him.
11 Of the Five Races: belonging to the five Aryan tribes, But see Muir, Original Sunskrit Tests, Vol, I, 178.
w
496 DRE HYMNS OF | [BOOK Y, 4 Thou, because many lauds are thine, O Indra, wast active warring in the fields for cattle. For Sirya in his own abode thou; Hero, formedst in fights éven a DAsa’s nature. 5 Thine are we, Indra; thine are all these people, conscious of
- ‘might, whose cars are set in motitn. Some hero come to us, O Strong as Ahi! beauteous in war, to _- be invoked like Bhaga. 6 Strength much to be desired is in thee, Indra: the Immortal dances forth his hero exploits. Such, Lord of Treasure, give us splendid riches. I praise the Friend’s gift, his whose wealth is mighty. 7 Thus favour us, O Indra, with thy succour; Hero, protect the bards who sing thy praises. Be friendly in the fray to those who offer the skin of beauti- _ ok ful and well-pressed Soma.’ » 8 And these ten steeds which Trasadasyu gives me, the gold- : . tich chief, the son of Purukutsa, Rebplendent in their brightness shall convey me. Gairikshita willed it and so eame I hither. 9 And these, bestowed as sacrificial guerdon, the powerful tawny steeds of Marutasva ; And thousands which kind Chyavatana gave me, abundantly bestowed for my adornment. 10 And these commended horses, bright and aetive, by Dhvanya son of Lakshmana presented,
- Came unto me, as cows into the Rishi Samvarana’s stall, with magnitude of riches.
HYMN XXXIV. Indra.
Bounpuzss and wasting not, the heavenly food of Gods goes to the foeless One, doer of wondrous deeds.
Press out, make ready, offer gifts with special zeal to him whom many laud, agcepter of the prayer,
4 The second half of the stanza refers to an eclipse of the sun. Indra is said to have formed for Sfirya in Ais own abode, that is, in the eastern heaven, the nature of a Dasa, 7. e. made him a slave or dark.
6 Dunces forth his hero exploits : battle being regarded as a war dance, as in the Old German poetry, and in Homer's pédtecdat’ "Apne. —Ludwig. ,
8 Son of Purukutsa ; Paurukutsya and Gairikshita are both patronymiecs of Trasadasyu.
9 This stanza is obscure. Nothing further is known of Marutisva or
‘Chyavatana,
10 Dhvanya and his father Lakshmana are algo unknown to fame. These ‘three concluding stanzas are banished to the appendix by Professor Grassmann as being a later addition to the original hymn, .
bd
HYMN 34.) THE RIGVEDA, 2 aT
~ he
2 He who filled full his belly withthe Soma’s juice, Maghavan, eo was delighted with the meath’s sweet draught,
When Usana, that he’might.slay the monstrous beast, gave
him the mighty weapon “with a thousand points. 4 3 Illustrious is the man whoever presseth out Soma for him in sunshine or in clowd ‘and rain. The mighty Maghavan who is the sage’s Friend advanceth more and more his beauteous progeny.
4 The Strong God doth not flee away from him whose sire, whose mother or whose brother he hath done to death. He, the Avenger, seeketh this man’s offered gifts: this God, the source of riches, doth not flee from sin.
5 He seeks no enterprise with five or ten to aid, nor stays with him who pours no juice though prospering well. The Shaker conquers or slays in this way or that, and to the pious gives a stable full of kine.
6 Exceeding strong in war he stays the chariot wheel, and, hating him who pours not, prospers him who pours. Indra the terrible, tamer of every man, as Arya leads away the Dasa at his will.
7 He gathers up for plunder all the niggards’ gear: exoellent wealth he gives to him who offers gifts. Not even in wide stronghold may all the folk stand firm who have provoked to anger his surpassing might. 8 When Indra Maghavan hath marked two wealthy men fighting for beauteous cows with all their followers, He who stirs all things takes one as his close ally, and; Shaker, with his Heroes, sends the kine to him.
. 2 sand: see Tl. 61.10. The monstrous beast: Vritra or Ahi ; according to Sayana, a demon called Mriga.
3 The meaning of the second half of this stanza is somewhat Gaaerlita. Professor Wilson, following Séyana, renders it: ‘Sakra disregards the man who is proud of his deseendants and vain of his ae and who, though wealthy, is afriend of the base.’ Professor [r.::~ m+ Professor Roth’s interpretation of the doubtful words,1i™ - ~' “ae. :tten Prahler stésst gurick der starke, miichtige den stlen Shatserd der iis Kargen sich geselit.’ Professor Ludwig, whom I here follow with ‘hesitation, explains havdsakhih, or kavd sakhd (like Agnavishnu, Agnimarut, Nabhinedishtha, ete.) as, friend with the wise.
4 Sakra or the Strong God does not fear the vengeance of those whose nearest relations he has killed for neglect of his worship.
Doth not flee from sin: perhaps, as Dr. Muir suggests, does not fear to punish the offender against him,
5 The Shaker ; he who makes his enemies tremble, according to Sayana, 6 The chariot wheel: of his enemies,
498 . THE RYMNS OF [BOOK ¥.
9 Agni! I laud the liberal Agnivesi, Satri the type and standard of the pious. Me May the collected waters yield him plenty, and his be powerful and bright dominion.
HYMN XXKV« Indra.
Inpra, for our assistance bring that most effectual power of thine 3 Which conquers men for us, and wins the spoil, invincible in fight. 2 Indra, whatever aids be thine, four be they, or, O Hero, three, Or those of the Five Tribes of men, bring quickly all that help to us. . 3 The aid most excellent of thee the Mightiest hitherward we call, For thou wast born with hero might, conquering, Indra, with | the Strong. ‘4 Mighty to prosper us wast thou born, and mighty is the “* ” strength thou hast.
In native power thy soul is firm: thy valour, Indra, slays a
host. 5 O Satakratu, Lord of Strength, O Indra, Caster of the Stone, With all thy chariot’s force assail the man who shows himself thy foe. 6 Hor ene Vritra-slayer, thee, fierce, foremost among many, fe) Whose sacred grass is trimmed invite to battle where the spoil is won. 7 Indra, do thou protect our car that mingles foremost in the fights That bears its part in every fray, invincible and seeking spoil. 8 Come to us, Indra, and protect our car with thine intelligence. May we, O Mightiest One, obtain excellent fame at break of day, and meditate our hymn at dawn.
TR eae nf ee Sepp arSenye—A =P epercnamnprenamisestid
aA . o e 4 9 Agnivesi: son of Agnivesa, Satri, a prince or chief whose name does not occur again in the Rigveda.
2 Four be they ; according to Sdyana, the favours or succours given to the four castes ; three, similarly meaning the succours given to the three worlds. 3B With the Strong; the Maruts,
«
HYMN 37.J THE RIGVEDA, 499, HYMN XXXVL Indra.
May Indra come to us, he who knows rightly to give forth
treasures from, his store of riches. Even as a thirsty steer who roams the deserts may be drink
eagerly the milked-out Soma. 2 Lord of Bay Horses, Hero, may the Soma rise to thy cheeks
and jaws like mountain-ridges, May we, O King, as he who driveth coursers, all joy in thee
with hymns, invoked of many !
3 Invoked of many, Caster of the Stone! my heart quakes like
a rolling wheel for fear of penury. Shall not Purdvasu the singer give thee praise, O ever- -prospering Maghavan, mounted on thy car ?
4 Like the press-stone is this thy praiser, Indra. Loudly he lifts his voice with strong endeavour. With. thy left hand, O Maghavan, give us riches: with thy right, Lord of Bays, be not reluctant. 5 May the strong Heaven make thee the Strong wax stronger : Strong, thou art’ borne by thy two strong Bay Horses. So, fair of cheek, with mighty chariot, mighty, uphold us, strong-willed, thunder-armed, in battle. ' 6 Maruts, let all the people in obeisance bow down before this youthful Srutaratha, Who, rich in steeds, gave me two dark red horses t together with three hundred head of cattle.
ae icf
HYMN XXXVI. Indra.
Bevewep with holy oil and meetly worshipped, the Swift One vies with Strya’s beam in splendour.
For him may mornings dawn without cessation who saith, Let us press Soma out for Indra.
2 With kindled fire and strewn grass let him worship, and,
Soma-presser, sing with stones adjusted :
And let the priest whose press-stones ring forth loudly, go down with his oblation to the river.
3 Purdvasu ; I, ‘the Rishi ; apparently the same as Prabhiivary, the seer of the hymn.
1 The Swift One: Agni. 2 To the river ; for ablution before sacrificing.
' x
B00 PHE HYMNS OP [BOOK -¥. 3 This wife is coming near who loves her husband who carries to his home a vigorous consort.
- Here may his car seek fame, here loudly thunder, and his _ whéel make a thousand revolutions.
4 No troubles vex that King in whose home Indra drinks the sharp Soma juice with milk commingled.
' With heroes he drives near, he slays the foeman: Blest, cherishing that name, he guards his people.
§ May he support in peace and win in battle: he masters both the hosts that meet together.
Dear shall he be to Strya, dear to Agni, who with pressed
Soma offers gifts to Indra.
HYMN XXXVIII. Indra.
Wine, Indra Satakratu, spreads the bounty of thine ample race :
So, Lord of fair dominion, Friend of all men, give us splendid wealth.
% he food which, Mightiest Indra, thou possessest worthy of . renown
Is bruited as most widely famed, invincible, 0 Golden-hued ! 3 O Darter of the Stone, the powers which readily obey thy will,— Divinities, both thou and they, ye rule, to guard them, earth
- and heaven.
4 And from whatever poiver of thine, O Viitra-slay er, it may be, “Bring thou to us heroic strength: thou hast a man’s regard for us. 5 In thy protection, with these aids of thine, O Lord of Hundred Powers, Indra, may we be guarded wail Hero, may we be guarded well.
“HYMN XXXIX, | Indra, STong-DARTING Indra, Wondrous One, what wealth is richly given from thee,
That bounty, Treasure-Finder ! bring, filling both thy hands, to us, . |
8 This wife: according to Sayana, the wife of firs who accompanies. him to the sacrifice.
4 The foeman: or the wicked man, or his enemy, p¢pam tatrinam vd, — Sayana,
8 The powers : according to Sdyana, the strong Maruts,
fae Cece ~~ wat Soto en
HEM 46.) PRE RIGVEDA. ae
‘2 Bring what thou deemest worth the wish, O Indra, that which is in heaven. ‘So may we know thee as thou art, boundless in thy rivhhificence,
3 Thy lofty spirit, fay-renowned as fain to give and prompt to win,—— With this thou rendest e’en the firm, Stone-Darter ! so to gain thee atiength.
- Singers with many songs have made Indra propitious to their fame;
Him who is King of human kind, most liberal of your wealthy ones.
5 To him, to Indra must be sung the poet’s word, the hymn of praise.
To hina, accepter of the prayer, the Atris raise theix song's off high, the Atris beautify theix songs.
HYMN XL. Indra, Sirya, Atri.
Con thoi to what the stones have pressed, drink Soma, O thou Soma’s Lord, Indra best Vritra- slayer Stroug One, with the Strong.
2 Strong is the stone, the draught is strong, strong is this Soma that is pressed, Indya, best Vritva-slayer, Strong One with the Strong.
3 As strong I call on thee the Strong, O Thunder-armed, with various aids, Indra, best Vrita-slayer, Strong One with the Strong. | .
- Impetuous, Thunderer, Strong, quelling the mighty, Ring, potent, Vritra-slayer, Soma-drinker, May. he come hither with his yoked. Bay Horses; may Indra gladden him at the noon libation.
''§ © Sarya, when the Asura’s descendant, Svarbhinu, pierced thee through and through with darkness, All creatures looked like one who is bewildered, who knoweth not the place where he is standing. —tetenttereneerrmmatn enter et The hymn ia not homogeneous. The first part (1—4) is a separate invocation of Indra, and the subject of the second part is the Sun's eclipse by Svarbhanu and release by Atri. . 1 Wath the Strong: together with the Maruts. 5 Svarbhinu + the Asura or demon who causes eclipses of the sun and moon, the R&hu of later times, The name dees not o¢cur again in the Iigveda.
502 THE HYMNS OF [BOOK V.
6 What time thou smotest down Svarbhanu’s magic that spread itself beneath the sky, O Indra, By his fourth sacred prayer Atri discovered Sarya concealed | in gloom that stayed his function. 7 Let not the oppressor with this dread, through anger swallow me up, for 1 am thine, O Atri. Mitra art thou, the sender of true blessings: thou and King Varuna be both my helpers. | | 8 The Brahman Atri, as he set the press-stones, serving the Gods with praise and adoration, Established in the heaven the eye of Stirya, and caused Svarbhanv’s magic arts.to vanish. _.” 9 The Atris found the Sun again, him whom Svarbhanu of the , - brood Of Asuras had pierced with gloom. This none besides had power to do.
os HYMN XL. Visvedevas. Wuo, Mitra-Varuna, is your pious servant to give you gifts from earth or mighty heaven ? Preserve us in the seat of holy Order, and give the offerer power that winneth cattle. 2 May Mitra, Varuna, Aryaman, and Ayu, Indra Ribhukshan, and the Maruts, love us, And they who of one mind with bounteous Rudra accept the hyran and laud with adorations. 3 You will I call to feed the car-horse, Asvins, with the wind’g flight swiftest of those who travel :
6 By his fourth sacred prayer: according to Sfyana, by four stanzas (5-8) of this hymn. Probably, as Ludwig suggests, a fourth prayer in addition to the usual liturgy of three prayers against an eclipse. Prof, Lanman digcusses and translates the latter portion of the hymn in Festgruss an R. von Roth, pp. 187 f., and adduces an interesting Buddhist parallel from the Samyutta-Nikaya, I. ii. 1.
7 Strya or the Sun is the speaker. Zhe oppressor: Svarbhdnu.,
9 Of the brood of Asuras: the word dsurdh in this hymn means belonging to, or descendant of, Asuras, demons or evil spirits. This use of the word is unknown in the earliest portions of the Rigveda.
24 yu: here said tomean Vayu, the God of wind. See I. 162. I. The celestial Agni is probably intended. Ribhudéshan: a name of Indra, as Lord of the LuL ODLUS. c
And they who: the Maruts especially, as being Rudra’s sons.
Me
HYMN 41,j THE RIGVEDA., 503
Or also to the Asura of heaven, Worshipful, bring a hymn as" ’twere libation. oe 4 The heavenly Victor, he whose priest is Kanva, Trita with Dyaus accordant, Vata, Agni, All-feeding Pishan, Bhaga sought the oblation, as they whose ° steeds are fleetest seek the contest. 5 Bring ye your riches forward borne on horses: let thought be | framed for help and gain of treasure. Blest be the priest of Ausija through courses, the courses which are yours the fleet, O Maruts. 6 Bring hither him who yokes the car, your Vayu, who praises with his songs, the God and Singer ; ' : And, praying and devout, noble and prudent, may the Gods’ Spouses in their thoughts retain us. 7 Ispeed to you with powers that should be honoured, with songs distinenishing Heaven’s mighty Daughters, Morning and Night, the Two, as ’twere all-knowing : these bring the sacrifice unto the mortal. 8 You I extol, the nourishers of heroes, bringing you gifts, Vastoshpati and Tvashtar— Rich Dhishan& accords through our obeisance—and Trees and Plants, for the swift gain of riches. 9 Ours be the Parvatas, even they, for offspring, free-moving? who are Heroes like the Vasus. May holy Aptya, Friend ‘of man, exalted, strengthen. our word for ever and be near us.
3 The Asura of heaven: or the Lord of heaven. According to Sayana Asura means here either the destroyer of life, Rudra, or the giver of life, Stirya or Vayu. .
. 4 The heavenly Victor: Indra. Trita: according to Sayana Trita here is not the name of a separate deity (Trita Aptya), but an epithet of Vayu, * pervading the three regions of earth, firmament, and heaven.’
5 The priest of Ausija; Atri, the ministrant priest of Kakshivin the son of Usij.—Séyana.
8 Vdstoshpati: Lord of the Homestead, Indra.
Dhishund : a Goddess presiding over prosperity and gain ; according to Sayana, Vagdevatd, the Goddess of speech.
9 The Parvatas: the genii who preside over mountains and clouds. For offspring: that they may give us children and children’s children.
Holy Aptya : Trita Aptya, a divinity or mythical being who dwells in the remotest part of the heavens.
_
‘ ‘ ‘ eo o4e
- 14 Oelestial and terrestrial generations, and Waters will I sum-
heck ie
B04 THE HYMNS: OF BOOK F,
10 Trita praised him, germ of the earthly hero, with pure songs him the Offspring of the Waters. Agni with might neighs loudly like a charger: he of the flaming hair destroys the forests. 11. How shall we speak to the great might of Rudra? How speak to Bhaga who takes thought for riches ? May Plants, the Waters, and the Sky preserve us, and Woods and Mountains with their trees for tresses,
12 May the swift Wanderer, Lord of refreshments, list to. our songs, who speeds through cloudy heaven: And may the Waters, bright like castles, hear us, as they flow onward’ from the cloven mountain. 13 We know your ways, ye Mighty Ones: receiving choice meed, ye Wonderful, we will proclaim it. Even strong birds descend not to the mortal who strives to
- each them with swift blow and weapons.
mon. to the feasting. May days with bright dawns cause my songs to prosper, and may the conquered streams increase their waters.
15 Duly to each one hath my laud been offered. Strong be Variitri with her powers. to succour.
| 10 Germ of the earthly hero; Agni, the Offspring of the Waters, who develops into the strong God, or Hero, who appears on earth in the form of terrestrial fire.
12 Swift Wanderer: Vayu, God of the circumambient wind.
As they flow onward: the text has pdri srtcho. SAyana explains sricho
| (ladles) by saranasi/dh, inclined or accustomed to flow. Professor Ludwig
suggests parisruto (flowing round or over) gs the original reading.
Cloven mountain; according to Sdyana, the increasing, 7. ¢. the towering, or swelling, mountain, or cloud.
13 This stanza is exceedingly difficult. I follow Professor Ludwig in his interpretation, and understand the meaning to be : we know what your ways are, and we glorify you because you reward us for doing so. If you appeared to us-only as hostile and terrible deities we should not praise you.any more than birds allow themselves to be lured down by the man who shoots at them, Professor Wilson, following Sdyana, paraphrases the stanza: ‘ Mighty Maruts, of goodly aspect, quickly hear (the praises) that we who repair to you repeat, offering acceptable (oblations): (the Maruts) coming hither, well disposed, come clown to us (destroying) with their weapons the mortals opposed to them, (overcome) by agitation,’
14 The conquered streams: won from the hostile barbarians,
- 18 Vardirt: one-of a class of guardian Goddesses. See I. 22, 10, and ILI,
62, 3,
HYMN. 42.) - PH RIGVEDA. 505
May the great Mother Rasa here befriend us, straight-handed, with the princes; striving forward.
16 How may we-serve the Liberal Ones with worship, the Maruts swift of course in invocation, the Maruts far-renowned in ‘invocation. ? Let not the Dragon of the Deep annoy us, and gladly may he welcome our addresses,
17 Thus thinking, O ye Gods, the mortal wins you to give lim increase of his herds of cattle: the mortal wins him, O ye Gods, your favour.
Here he wins wholesome food to feed this body: as for mine old age, Nirriti consume it !
18 O Gods, may we obtain from you this favour, strengthening food thr ough the Cow’s praise, ye Vasus. May she who gives good gifts, the gracious Goddess, come speeding nigh to us for our well-being. 19 May Ta, Mother of the herds of cattle, and Urvasi with all the streams accept us ; May Urvast in lofty heaven accepting, as she partakes the oblation of the living, 20 Visit us while she shares Urjavya’s food.
HYMN XLII. | Visvedevas,
Now may our sweetest song with deep devotion reach Varuna, Mitra, Aditi, and Bhaga.
May the Five Priests’ Lord, dwelling in oblations, bliss-giving;
Asura, hear, whose- paths are open.
‘Rast: a mythical stream which flows round the earth and the atmosphere, here personified as.a benignant Goddess: earth, according to Sdyana. See I. 112: 12: Straight-handed: holding out her hand to guide and help us-
16 The Dragon of the Deep: Ahibudhnya, the regent of the depths of the firmangent.
17 Nirritt: the Goddess of destruction. “May Niryitt (he thinks} swallow up my old age (nob me). ’— Ludwig,
19 Ji¢: here meaning Earth, according to Sdyana. rvast ; BpLarenny Fervour or Enthusiasm personified as a divine being.
§
20 Orjavya’ 8 food: the viands provided by Orjavya, the prince or patrom
who institutes the sacrifice.
The hymn is generally difficult and obscure; and parts of the translation are, and must at present be, Soe alae ;
1 The Five Priests’ Lord : maeeetty Varuna, the five priests who serve him being five Adityas. A... a 1. ota, uta VOyu is meant,
506 THE HYMNS OF - [BOOR ¥.
2 May Aditi welcome, even as a mother her dear heart-gladdening son, my song that lauds her. The prayer they love, bliss-giving, God-appointed, I offer unto . Varuna and Mitra. & Inspirit him, the Sagest of the Sages; with sacrificial oil and meath bedew him. So then let him, God Savitar, provide us excellent, ready, and resplendent treasures. 4 With willing mind, Indra, vouchsafe us cattle, prosperity, Lord of Bays ! and pious patrons ; And, with the sacred prayer by Gods appointed, give us the holy Deities’ loving-kindness. -5 God Bhaga, Savitar who deals forth riches, Indra, and they who conquer Vritra’s treasures, And Vaja and Ribhukshan and Purandhi, the Mighty and Immortal Ones, protect us! 6 Let us declare his deeds, the undecaying unrivalled Victor whom the Maruts follow. None of old times, O Maghavan, nor later, none of these days hath reached thy hero prowess. 7 Praise him the Chief who gives the boon of riches, Brihaspati distributer of treasures, Who, blessing most the man who sings and praises, comes with abundant wealth to his invoker. 8 Tended, Brihaspati, with thy protections, the princes are unharmed and girt by heroes. Wealth that brings bliss is found among the givers of horses and of cattle and of raiment.
9 Make their wealth flee who, through our hymns enjoying their riches, yield us not an ample guerdon. Far from the sun keep those who hate devotion, the godless, prospering in their vocation.
10 With wheelless chariots drive down him, O Maruts, who at the feasts of Gods regards the demons. May he, though bathed in sweat, form empty wishes, who blames his sacred rite who toils to serve you.
I1 Praise him whose bow is strong and sure his arrow, him who is Lord of every balm that healeth. 38 The Sayest of the Sages: Savitar, perhaps as identified with Agni, . " 5 Ribhukshan ; in this place is said by SAyana to mean Ribhu, and Purandhi (the intelligent) to mean Vibhvan. 11 Prawe him; Rudra,
ote
Worship thou Rudra for his great good favour: adore the Asura, God, with salutations. 12 May the House-friends, the cunning-handed Artists? may the Steer’s Wives, the streams carved out by Vibhvan, And may the fair Ones honour and befriend us, Sarasvatt, Brihaddiva, and Raké. 13 My newest song, thought that now springs within me, I offer to the Great, the Sure Protector, Who made for us this All, in fond love laying each varied form within his Daughter’s bosom. 14 Now, even now, may thy fair praise, O Singer, attain Idaspati who roars and thunders, Who, rich in clouds and waters with his lightning speeds forth bedewing both the earth and heaven.
15 May this my laud attain the troop of Maruts, those who are youths in act, the Sons of Rudra. The wish calls me to riches and well-being : praise the unwearied Ones whose steeds are dappled. 16 May this my laud reach earth and air’s mid-region, and forest trees and plants to win me riches. May every Deity be swift to listen, and Mother Earth with no ill thought regard me. | 17 Gods, may we dwell in free untroubled bliss. ' 18 May we obtain the Asvins’ newest favour, and gain their healthbestowing happy guidance. Bring riches hither unto us, and heroes, and all felicity and joy, Immortals ! HYMN XLII. Visvedevas, May the Milch-cows who hasten to their object come harmless unto us with liquid sweetness. ‘The Singer, lauding, calls, for ample riches, the Seven Mighty Ones who bring enjoyment.
12 The cunning-handed Artists: the Ribhus. The Steer’s Wives: the spouses of the mighty Indra. Carved out by Vibhvan: whose channels were formed by him as the artificer of Varuna.
Brihaddivd : a Goddess frequently associated with 114, Sarasvati, and others, Sayana takes the word in this place as an epithet, ‘very brilliant,’ of Rdké, the Goddess who presides over the day of full moon.
13 The Great, the Sure Protector: Indra. His Daughter: Earth. Here, ag Ludwig observes, we have the germ of the myth of Prajapati and his daughter. Cf. X. 61.
14 Idaspati: the Lord of the libation ; here Parjanya, God of the rain. clouds. _ 1 The Milch-cows: the rivers. The Seven Mighty Qnes: probably the Indus, , the five rivers of the Panjib, and the Sarasvati, or the Kubha. See [, 32, 12,
™
508 fiid HYMNS OR EBOOK ¥.
- With reverence-and fair praise will I bring hither, for sake of strength, exhaustless Earth and Heaven, Fathat aud Mother, sweet of speech, fair-handed, may they, ' far-famed, in every fight protect us. & Adhvaryus, make the sweet libations ready, and bring the beautiful bright juice to Vayu. Ged, as our Priest, be thou the fivgt to drink it: we give thee of the mead to-make thee joyful, ~
4 Two arms—the Soma’s dexterous immolators—and the ten.
ty
fingers set aud fix the press-storie. . The stalk hath poured, fair with its spreading branches, the niead’s bright glittering juice that dwells on mountains. 5 The Soma hath been pressed for thee, its lover, to give thee power and might and high enjoyment. Invoked, turn hither in thy car, O Indra, at need, thy two welltrained end dear Bay Horses. | 6 Bring by God-traversed paths, accordant, Agni, the great Arataati; Celestial Lady, Exalted, worshipped with our gifts.and homage, who knowethk holy Law, to drink sweet Soma, 7 As on his father’s lap the son, the darling, so on the fire is set the sacred caldron, Which holy singers deck, as if extending and heating that which holds the fatty membrane. 8 Hither, as herald to invite the Agvins, come the great lofty song, most sweet and pleasant ! Come in one car, Joy-givers ! to the banquet, like the bolt binding pole and nave, come hither. 9 I have declared this: speech of adoration to mightiest Pushan and victorious Vayu,
Sartre RR Se EPEAT ERP fe TCE SR PRUSSIA NRERLONRN SN NS. NeSOTNDARAONO AY Beat 4 Immolators s+ or preparers,
_ 6 Aramate: the Goddess who presides over worship and active piety, and also personifies the Harth; the Spenta-Armaiti, or Holy Piety, and Spirit of Karth, of the Zoroastrians.
7 As tf extending; perhaps, stretching (over the fire) and so roasting, as Prof. Roth explains. Heating that which holds the fatty membrane: ‘roasting a marrow-yielding animal.’—Wilson. The vapd is the omentum or membrane
enfolding the intestines of the victim, specially offered to Gods in the Vapd-
huti sacrifice.
8 Joy-givers: ye beneficent Asvins. Like the bolt: ‘As the cart cannot move if the axle of the wheel is not festened by the pin or bolt, so the offer. ing of the Soma is without efficacy unless the Asiwins be: presenit.’—Wilson, from Bayana, °
“Who by their bounty are the hymns’ inspirers, and of themselves give power as a possession.
10 Invoked by us bring hither, Jatavedas! the Maruts ¢ll‘ under
their names and figures.
Come to the sacrifice with aid all Maruts, all to the songs and praises of the singer |!
11 From high heaven may Sarasvatt the Holy visit our sacrifice, and from the mountain.
Eager, propitious, may the balmy Goddess hear our effectual speech, our invocation.
12 Set in his seat the God whose back is dusky, Brihaspati the lofty, the Disposer. Him let us worship, set within the dwelling, the red, the golden-hued, the all-resplendent,
13 May the Sustainer, high in heaven, come hither, the Bounteous One, invoked, with all his favours,
Dweller with Dames divine, with plants, unwearied, the Steer with triple horn, the life-bestower.
{4 The tuneful eloquent priest's of him who liveth have sought the Mother’s bright and loftiest station. As living men, with offered gifts and homage they deck the most auspicious Child to clothe him. | 15 Agni, great vital power is thine, the mighty: pairs waxing old in their devotion seek thee. May every Deity be swift to listen, and Mother Earth with no ill thought regard me. 16 Gods, may we dwell in free untroubled bliss.
17 May we obtain the Agvins’ newest favour, and gain their health-bestowing happy guidancé:
Bring riches hither unto us, and heroes, and all felicity and joy, Immortals }
_erirnarrionn paperanian tt eat At ITALERI AACN LL ‘11 ‘Bulmy : literally, filled with, or sprinkling ghritd, oil, fatness, or fertilizing fluid. ‘The showerer of water.’ Wilson.
12 Whose back is dusky: darkened by enveloping smoke, Brihaspati being . here identified with Agni.
13 The Sustuiner : or the very strong One, Agni. With triple horn: aceording to Sayana, having horns or flames ‘of three colours, red, white, and black (with smoke). -
14 Eloquent; the meaning of rdspirdsah is uncertain. SAyana explains it by ‘holders of sacrificial ladles.’ Zhe Mother is the earth, and her loftiest station is ve altar. Of him who liveth : of the living man, the worshipper, The Child - is Agni.
15 Pairs: human pairs of worshippers ; husbands and wives. The second half of this stanza is repeated from stanza 16 of the preceding hymn.
16 This line and the following stanza are identical with 17 and-.18 of the preceding hymn,
oy
510 TRE HYMNS OF [BOOK VW.
HYMN XLIV. ; Visvedevas.
As in the first old times, as all were wont, as now, he draweth forth the power turned hitherward with song, The Princedom throned on holy grass, who findeth light, swift, conquering in the plants wherein he waxeth strong. 2 Shining to him who leaves heaven’s regions undisturbed, which to his sheen who is beneath show fair in light, Good guardian art thou, not to be deceived, Most Wise! Far from deceits thy name dwelleth in holy Law. 3 Truth waits upon oblation present and to come: naught checks _bim in his way, this victory-bringing Priest : The Mighty Child who glides along the sacred grass, the undecaying Youth set in the midst of plants. 4 These come, well-yoked, to you for furtherance in the rite : down come the twin-born strengtheners of Law for him, With reins easily guided and commanding all. In the deep . fall the hide stealeth away their names. 5 Thou, moving beauteously in visibly pregnant ones, snatching with trees the branching plant that grasps the juice, Shinest, true Singer! mid the upholders of the voice. Increase thy Consorts thou, lively at sacrifice.
1 He draweth forth: the Agnidh, or priest who kindles the sacrificial fire, draws, or literally milks out, Agni from the fire-sticks by attrition. I follow Professor Ludwig in taking dohuse and vdrdhase as third persons singular. Professor Grassmann banishes to his Appendix this ‘most bombastic and intentionally obscure hymn,’ which he considers to be a later interpolation. The Princedom; the Prince, Agni; jyeshtdtdtim the abstract being used for the concrete,
2 Shining to him: apparently, to the Sun ; but the meaning is uncertain.
Who is beneath ; the Sun when he is setting, or perhaps Agni. Thou: Indra,
3 Truth waits upon oblation? the hopes and wishes of the sacrifice are realized, It seems impossible to get any meaning out of dtyam (courser) and I follow Professor J.-:" -.. + «.. 1's: satyam (truth or realization), The vietorybringing Pricst, the wf .) +.’ '+,+. undecaying Youth, is Agni.
4 These come, well-yoked : probably the priests, closely associated in their sacred duties, who bring the waters used in the preparation of the Soma and . So are called strengtheners of Lav, t. ¢. furtherers of the law-appointed sacrifice
for him, for Agni the Child of the Waters.
The hide stealeth away their names ; according to Sdyana, Aditya or the Sun steals (that is, absorbs) the waters in low places; or Agni appropriates the offerings presented to him. Professor Ludwig is of opnion that krtvih (literally, leather bottle or bag, and metaphorically cloud, cistern, or well) in this place=samudrah in its twofold signification as Soma reservoir and sea. The meaning then would be that the names of the waters, 7. ¢, the waters themselves, fallinto the reservoir and into the sea. According to SAyana the whole stanza refers to the Sun, the well-yoked being his ‘ well-combined rays,
5 This stanza is addressed to Agni. Visibly pregnant ones: perhaps the waters. With trees: with burning fuel, Thy Consoris; the flames,
6 Like as he is beheld such is he said to be. They with effectual splendour in the floods have made Karth yield us room enough and amply wide extent, great might invincible, with store of hero sons. 7 Sarya the Sage, as if unwedded, with a Spouse, in battle-loving spirit moveth o’er the foes. May he, self-excellent, grant us a sheltering home, a house that wards the fierce heat off on every side. 8 Thy name, sung forth by Rishis in these hymns of ours, goes to the loftier One with this swift mover’s light. By skill he wins the boon whereon his heart is set: he who bestirs himself shall bring the thing to pass. 9 The chief and best of these abideth in the sea, nor doth libation fail wherein it is prolonged. The heart of him who praiseth trembleth not in fear there where the hymn is found connected with the pure. 10 For itis he: with thonghts of Kshatra, Manasa, of Yajata, and Sadhri, and Evavada, With Avatsira’s sweet songs will we strive to win the mightiest strength which even he who knows should gain. 11 The Hawk is their full source, pirth-stretching rapturous drink of Visvavara, of Mayin, and Yajata. They ever seek a fresh draught so that they may come, know when thy time to halt and drink thy fill is near. 12 Sadiprina the holy, Tarya, Srutavit, and Bahuvrikta, joined with you, have slain the foes. He gains his wish in both the worlds and brightly shines— when he adores the host—with well-advancing steeds.
7 Asif unwedded: Sirya the Sun-God, although wedded to Ushas or Dawn, is courageous as an unmarried man untroubled by care for wife and child ; may he give us assurance of security as he himself knows how delightful thatis.
‘8 Thy name; the name of the institutor of the sacrifice. The loftier One: Strya. This swij't mover’s light: the flames of Agni. He who bestirs himself : the restless Agni.
9 OF these: hymns of praise. Abideth in the sea: is closely connected with the vat or reservoir of Soma. According to S4yana the meaning is that the best of the hymns proceed to the ocean-like Sun (samudravatparyavasdnabhitan siryam ).
10 Fox it ts he ; ‘He verily (is to be glorified).’—Wilson. Kshatra, Manasa, ‘ele, are said to be the names of Rishis associated with Avataira to whom especially the hymn 1s ascribed.
11 The Hawk: who brought the Soma from heaven. See IV. 27, Visvavdra, Méyin, and Yajata are said to be Rishis.
12 Saddprina and the others mentioned in this verse are also Rishis, He: each of the Rishis, Zhe host; of Gods,
512 THE HYMNS OF BOOK ¥,
13 The worshipper’s defender is Sutambhara, producer and up-
lifter of all holy thoughts. The milch-coy brought, sweet-flavoured milk was dealt around. Who speaks the bidding text knows this, not he who sleeps. t4 The sacred bymns love him who wakes and watches: to him who watches come the Sama verses. This Soma saith unto the man who watches, I rest and have my dwelling in thy friendship, 15 Agni is watchful, and the Richas love him; Agni i is watchful,
Sama verses seek him. Agni is watchful, to him saith this Soma, I rest and-have my
dwelling in thy friendship. ? HYMN XLY. Visvedevas.
Barns of approaching, Dawn who know the heavens are come with hymns to throw the mountain open...
The Sun hath risen and oped the stable portals : the doors of men, too, hath the God thrown open.
2 Sfirya hath spread his light as splendour: hither Came the
Cows’ Mother, conscious, from the stable, To streams that How with biting waves to deserts ; and hesvett
is stablished like a firm-set pillar. 8 This laud hath won the burden of the mountain. To aid the
ancient birth of mighty waters The mountain parted, Heaven performed his office. The wor-
shippers were worn with constant serving. 4 With hymns and God-loved words will I invoke you, Indra
and Agni, to obtain your favour, For verily sages, skilled in sacrificing, worship the Maruts and
with lauds invite them,
13 Sutambhara : said to be the name of a Rishi. The word means the bearer of the juice or Libation. Professor Ludwig says that the Hawk (st. 11) is intended.
15 The Richas: the hymns a and verses of the Rigveda.
The hyx.n is excecs Tingsy fens h and obscure, and in parts it seems to be hopelessly uuiicligibie. Prove-ser Wilson’s paraphrase and Professor Grasamann’s translation differ very widely from the version—founded mainly on. Professor Ludwig's interpretation—which I offer as a temporary makeshift,
1 Bards; the Angirases who sing the praises of Ushas and who know the exact time when morning rites are tobe celebrated. The mountain; the cloud in which the stolen Gows, or vanished rays of light, bave been concealed.
2 The Cows’ Mother : Dawn ;'the parent of the rays of light,
3 The burden of the mountain : the store of water which lies hke an unborn’ babe in the bosom of the mountain-like cloud. Performed his affice : neo _ the production of the rain. The worshipers: the Angivases.
HYMN 45.) | THE RIGVEDA. , 513
9 This day approach us: may our thoughts be holy, far from us let us cast away misfortune.
Let us keep those who hate us at a distance, and shaste to meet the man who sacrifices.
6 Come, let us carry out, O friends, the purpose wherewith the Mother threw the Cow’s stall open, .
That wherewith Manu conquered Visisipra, wherewith the wandering merchant gained heaven’s water.
7 Here, urged by hands, loudly hath rung the press-stone wherewith Navagvas through ten months sang praises. Sarama went aright and found the cattle. Angiras gave effect to all their labours.
8 When at the dawning of this mighty Goddess, Angirases all sang forth with the cattle,— Their spring is in the loftiest place of meeting,—Sarama found the kine by Order’s pathway.
9 Borne by his Coursers Seven may Sirya visit the field that spreadeth wide for his long journey. Down on the Soma swooped the rapid Falcon. Bright was the young Sage moving mid his cattle.
10 Surya hath mounted to the shining ocean when he hath yoked his fair-backed Tawny Horses. The wise have drawn him like a ship through water: the floods obedient have descended hither.
6 Wherewith : I follow Professor Grassmann in taking yf as instrumental— yaya. The Mother: Dawn.
Vi igsipra: meaning, perhaps, jawless or chinless, may, SAyana says, be Vritra, and Manu here may mean Indra. Manu probably represents the victorious Aryan invader and Visisipra the conquered barbarian.
The wandering merchant : Sdyana says that this refers to the story of Kakshivin to whom the Asvins sent rain. See I. 112. 11.
7 Through ten months: referring to the sacrifices of nine and ten months’ duration performed by the Navagvas and the Dasagvas, priestly families frequently mentioned in connexion with the Angirases. These names miean, respectively, nine-month ministrants and ten-month ministrants, and are translated in the St. Petersburg Lexicon by Neuner and Zehner, Niners and Tenners. , Saramd : see Index. (Angiras: Agni.
8 Their spring: the source of the Cows, that is the Cows themselves. The loftiest place of meeting: the height of heaven. The half-lineis ap-
parently parenthetical. . : ' 9 Lhe rapid Faleon: which brought the Soma from heaven. The young ’ Sage: ‘ever young and far-seeing.’ The Sun is intended, moving in the ' midst of his rays.
10 The shining ocean: the luminous firmament.
"ta [HE HYMNS OF «EBOOK ¥.
11 I lay upon. the Floods your hymn, light-winning, wherewith Navagvas their ten months completed.
: Through this pur hymn may we have Gods to guard us: through this our hymn pass safe beyond affliction.
: HYMN XLVI. Visvedevas,
Wet knowing I have bound me, horse-like, to the pole: ~ Fearry that which bears us on and gives us help. I seek for no release, no turning back therefrom. May he who knows the way, the Leader, guide me straight. ~ 29 0 Agni, Indra, Varuna, and Mitra, give, O ye Gods, and ' _Marut host, and Vishnu. ‘ May both Nasatyas, Rudra, heavenly Matrons, Pdshan, Sarasvati, Bhaga, accept us. | 8 Indra ani Agni, Mitra, Varuna, Aditi, the Waters, Mountains, Maruts, Sky, and Harth and Heaven, Vishnu I call, Pashan, and Brahmanaspati, and Bhaga, Sansa, Savitar that they may help.. 4 May’ Vishnu also and Vata who injures none, and Soma granter _ of possessions give us joy ; call | And may the Ribhus and the Asvins, Tvashtar and Vibhvan remember us so that we may have Wealth.
5 So may the band of Maruts dwelling in the sky, the holy, come to us to sit on sacred grass ; Brihaspati and Pashan grant us sure defence, Varuna, Mitra, Aryaman guard and shelter us. 6 And may the Mountains famed in noble eulogies, and the fairgleaming Rivers keep us safe from harm. May Bhaga the Dispenser come with power and grace, and far-pervading Aditi listen to my call. 7 May the Gods’ Spouses aid us of their own free will, aid us to offspring and the winning of the spoil. Grant us protection, O ye gracious Goddesses, ye who are on the earth or in the waters’ realm.
TL I lay. upon the floods: I offer to the Waters. Light-winning: which gains for the worshipper the light of heaven. | tS
The Consorts of the Gods are the deities of the last two stanzas,
1 J; The Rishi Pratikshatra, Zhe pole: a metaphorical expression for sacrificial duties. That which bears us on: the pole, the performance of — sacrifice. ‘I support that transcendant and preservative load.’—Wilson, He ee knows the way: the divine inner guide: mdrgd&bhijfio’ ntaryaint devah—
yana. . a : 8 Salsa; prayer or wish, personified. Or sdsam may be a verbal form,
praise, |
SAM LAN ae Ot
Tas (
HYMN 47.) THE RIGVEDA. - BILE
8 May the Dames, wives of Gods, enjoy our presents, Rat, Asvint, Agnayt, and Indr&ni. May Rodast and Varunant hear us, and Goddesses gome atthe
Matrons’ season. HYMN XLVILI. Visvedevas, Uraina to toil and making proclamation, seeking Heaven's Daughter comes the Mighty Mother: She comes, the youthful Hymn, unto the Fathers, inviting to her home and loudly calling.
2 Swift in their motion, hasting to their duty, reaching the central point of life immortal,
On every side about the earth and heaven go forth the spacious paths without a limit.
3 Steer, Sea, Red Bird with strong wings, he hath entered the dwelling-place of the Primeval Father.
A gay-hued Stone set in the midst of heaven, he hath gone forth and guards mid-air’s two limits.
4 Four bear him up and give him rest and quiet, and ten invigorate the Babe for travel. His kine most excellent, of threefold nature, pass swiftly round the boundaries of heaven.
5 Wondrous, O people, is the mystic knowledge that while the watars stand tha streams are flowing : Thar, separate from his Mother, Twosupport him, ciussipanited: twins, here made apparent.
8 Rd:: the name of a Goddess, or, as Sdéyana takes it, bright, qualifying Agvint, the Consort of the Asvins. Hodast; the Spouse of Rudra. - See Index.
At the Mutrons’ season: at the .time appointed for the celestial dames, the Consorts of the Gods, cee
1 Heaven's Daughter: Ushas or Dawn. The Mighty Mother: perhaps, as Profeasor Ludwig suggests, Vak or Speech is intended, who appears.in- the: second line as the Hymn personified.
Fi Ad central point of life immortal: the Sun. Zhe paths; the long lines of li
3 Sa as the great attracter and receptacle of the waters.
He: the Sun. The Primeval Futher ; Dyaus, or Heaven.
A gai y-hived Stone: Professor Ludwig would read prisni-ragmd, ‘ with var joek ed rays,’ instead of the prignis-dgmd of the text. But the ‘alteration seems to be unnecessary.
4 Four: according to Sdyana, the four chief priests. Possibly Varuna, Mitra, Aryaman, Bhaga are intended-—Ludwig.
Ten; the regions of space; as the Sun nite acts the waters from all sides. Tis kine: his rays, Of thr eefold nature; producing heat, cold (by their absence), and rain.
5 The marvel is that the waters stand still in the sea while the rivers are continually flowing into it. Cf. Eclesiastes, I. 7. Separate from his Mother: Sarya’s Mother is the invisible Aditi; and he is supported by Heaven and arth, the closely-connected pair who are visible in this world. —Ludwig.
Bl6 THE HYMNS OF [BOOK V.
6 For him they lengthen prayers and acts of worship: the Mothers weave garments for him their offspring. Rejoicing, for the Steer’s impregning contact, his Spouses move on paths of heaven to meet him.
7 Be this our praise, O Varuna and Mitra; may this be health and force to us, O Agni. -May we obtain firm ground and room for resting: Glory to Heaven, the lofty habitation !
HYMN XLVIII. “ Visvedevag, Wuat may we meditate for the belovéd Power, mighty in native strength and glorious in itself,
- Which as a magic energy seeking waters spreads even to the immeasurable middle region’s cloud ?
- O'er all the region with their uniform advance these have spread out the lore that giveth heroes strength. Back, with their course reversed, the others pass away: the pious lengthens life with those that are’ before. 8 With pressing-stones and with the bright beams of the day he hurls his broadest bolt against the Guileful One. Even he whose hundred wander in his own abode, driving the days afar and bringing them again. + 4 I, to enjoy the beauty of his form, behold that rapid rush of his as ’twere an axe’s edge, What time he gives the man who calls on him in fight wealth. like a dwelling-house filled full with store of food. 5 Four-faced and nobly clad, Varuna, urging on the pious to his task, stirs himself with the tongue.
- Naught by our human nature do we know of him, him from whom Bhaga Savitar bestows the boon.
6 They; worshippers. Zhe Mothers: the Dawns, or the regions of space, which clothe the Sun with light. is Spouses: the solar rays,
7 Firm ground and room for resting ; ‘stability and permanence,’— Wilson,
1 Which a3 a magic energy : or, what time the magic energy, that is Vak, Voice or Speech.
2 These: Dawns. Before: yet to come. |
3 Wath pressing-stones; in alliance with, and strengthened by them, thatis, the libations which they aid. He: Indra. The Guileful One: Vritra. Even he: Indra as the Sun. Whose hundred ; Séyana supplies, rays.
4 His form; Agni’s. ;
5 Varuna: accoording to Sayana, varunah here is an adjective=tama. vdrdkah, darkness-repelling, and an epithet of Agni.
With the tongue : causing the worshipper to speak of him.
Naught by our human nature: all our knowledge of the God comes by his inepiration. ,
Bhaga : according to Sayana, bhdgah here is an epithet of Savitar, mighty or adorable.
HYMN 304 HE RIGVEDA, 517
HYMN XLIX. | Visvedevas. ' Turs day I bring God Savitar to meet you, and Bhaga who , ‘allots the wealth of mortals. . : You, Agvins, Heroes rich in treasures, daily seeking your friendship fain would I turn hither.
2 Knowing full well the Asura’s time of coming, worship God Savitar with hymns and praises, Let him who rightly krioweth speak with homage to him who dealeth out man’s noblest treasure.
3 Not for reward doth Pishan send his blessings, Bhaga, or Aditi: his garb is splendour. May Indra, Vishnu, Varuna, Mitra, Agni produce auspicious days, the Wonder-Workers. 4 Sending the shelter which we ask, the foeless Savitar and the Rivers shall approach us. When I, the sacrifice’s priest, invite them, may we be lords of wealth and rich possessions.
6 They who devote such worship to the Vasus, singing their hymns to Varuna and Mitra, Vouchsafe them ample room, far off be danger. Through grace of Heaven and Earth may we be happy.
HYMN L. . Visvedevas.
Lut every mortal man elect the friendship of the guiding God.
Each one solicits him for wealth and seeks renown to prosper him.
zx These, leading God, are thine, and these here ready to speak
after us.
As such may we attain to wealth and wait with services on
thee.
- 8 So further honour as our guests the Hero Gods and then the Dames. ,
May he remove and keep afar our foes and all who block our path. |
2 The Asura's time of coving: the ar«veath of the divine Savitar, 3 Aditi: according to ~icnuac cht. 2. who cannot be impaired, used here as an epithet of Agni, understood, as are also péshi, ‘ nourishing,’
) + and bhdgah, ‘adorable.’ But Siyana gives also the alternative interpretation
of the words as three deities.
The Rishi is said to be Svasti (a name apparently borrowed from svasidye, for weal, in stanza 5).
1 The guiding God: Savitar, .
2 These: worshippers.
3 The Dames: the Consorts of the Gods. May he: Savitar,
518 | THE HYMNS QF ; [BOOK F,
4 Where fire is set, and swiftly runs the victim dwelling § in the trough, ‘He wing, with heroes in his home, friendly to man, like constant streams.
5 May these thy riches, Leader God | | that vals the car, be blest
| to us,
Yea, blest to us for wealth and weal. This will we ponder praising strength, this ponder as we praise the God.
HYMN LIE. ~ i a " Vigvedevas Wire ‘all assistants, Agni, come hither to drink the. Soma~ Juice ; With Gods unto our sacred gifts. 2 Come to the sacrifice, O ye whose ways are right, whose laws , are true, ‘e ... And drink the draught with Agni’s tongue. 8-0 Singer, with the singers, O Gracious, with those who move *.- at dawn, _ - «,Gome -to the Soma-draught with Gods, | 4 To Indra and to Vayu dear, this Soma, by the mortar, ee Is now poured forth to fill the jar. 5 Vayu, come hither to the feast, well- -pleased ants our ‘sacred gifts : Drink of the Soma juice effused : come to the food. 6 Ye, Indra, Vayu, well deserve to drink the juices pressed by us, Gladly accept them, spotless Pair: come té the food.
7 For Indra and for Vayu proued are Soma juices blént with curd, ra As rivers to the lowland flow: come to the food,
8 Associate with all the Gods, come, with the Agvins and with | Dawn, | Agni, as erst with Atri, so enjoy the juice. ae:
4 This stanza is obscure. Drdényah pasih, the victim or beast conneeted with; or dwelling in, the ddna,.éub or trough, is apparently the Soma. "The , meaning may be that the man who causes the sacrificial fire to be kindled and-
libations of Soma juice to be prepared is rewarded with brave sons and general prosperity.
1m
1 With all assistants: ‘with all the protecting deities.’ —Wilson.
2 Oye: other Gods,
3 O Singer: Agni. With the singers: with the human priests, Those who move at dawn: the Gods who come to the morning sacrifice.
8 As erst with Atri: as thou wast accustomed to enjoy the libation offered by the ancient Atri, the progenitor of the Rishi of the hymn,
so
wo
® Ws 1 e
%
a x
HYMN 2.) THE RIGVEDA, Be
9 Associate with Varuna, with Mitra, Soma, Vishnu, come, Agni, as erst with Atri, so enjoy the juice.
10 Associate with Vasus, with A dityas, Indra, Vayu, come, Agni as erst with Atri, so enjoy the juice.
11 May Bhaga and the Asvins grant us health and wealth, and Goddess Aditi and he whom none resist. The Asura Pfishan grant us all.prosperity, and Heaven and Earth most wise vouchsafe us happiness: 12 Let us solicit Vayu for prosperity, and Soma who is Lord of ali the world for weal ; For weal Brihaspati with all his company. May the Adityas bring us health and happiness. 13 May all the Gods, may Agni the beneficent, God of all men, this day be with us for our weal. Help us the Ribhus, the Divine Ones, for our good. May Rudra bless and keep us from calamity. 14 Prosper us, Mitra, Varuna. O wealthy Pathya, prosper us. Indra and Agni, prosper us; prosper us thou, O Aditi. 15 Like Sun and Moon may we pursue in full prosperity our path, And meet with one who gives again, who knows us wen and slays us not. HYMN LIT. , Maruts,
‘ Sina boldly sore Syavagva, with the Maruts who are loud in Who, Hale ag their wont i is, joy in glory that is ites from guilé. 2 For ‘in their boldness they are friends of firm and sure heroic
strength. They in their course, bold-spirited, guard all men of their _, own accord, "8 Like steers in rapid motion they advance and overtake the ) nights ;
iat And thus the Maruts’ power in heaven and on the earth we
-celebrate.
er’ "Health and wealth: svastt; well-being, prosperity. I have slightly _ varied the translation of the word, which recurs in every line of stanzas 1]—--14 and in the first line of 15. The Asura: the divine and immortal being. S&é- yana explains the word as ‘the expeller of enemies, or the giver of life and strength.’ : ;
12 With all his company: with all the host of heaven,
14 Wealthy Pathyd ; ‘the rich path,’ personified as a deity of happiness and welfare.
15 Who gives again : who repays the kindness we have shown him when he was our guest. These, as Professor Ludwig obsezves, are the wishes of a man who is starting on a ae to a distant place,
Bad THe HYMNS OF [BOOR ¥.
“4 With boldness to your Maruts let us offer laud and sacrifice ; Who all, through ages of mankind, guard mortal man from injury. 5 Praiseworthy, givers of good gifts, Heroes with full and per: _ fect strength— To Maruts, Holy Ones of heaven, will I extol the sacrifice. 6 The lofty Heroes cast their spear’ and weapons bright with
gleaming gold. After these Maruts followed close, like laughing lightning from
the sky, a splendour of its own accord. 7 They who waxed mighty, of the earth, they who are in the wide mid-air, : Or in the rivers’ compass, or in the abode of ample heaven. 8 Praise thou the Maruts’ company, the valorous and truly ptrong. . ; The Heroes, hasting, by themselves have yoked theit deer for . victory. } 9 Fair-gleaming, on Parushni they have clothed themselves in . . robes of wool, | a oe And with their chariot tires they cleave the rock asunder in their might. 10 Whether as wanderers from the way or speeders on or to the "path, , Under these names the spreading band tend well the sacrifice for me. | 11 To this the Heroes well attend, well do their teams attend to this. Visible are their varied forms. Behold, they are Pardvatas. 12 Hymn-singing, seeking water, they, praising, have danced about the spring. What they unto me? No thieves, but helpers, splendid to behold. ak
9 Parushnt: oné of the rivers of the Panjdb, now called the Ravi. Robes of wool; the fleecy vapours which rise from the waters, See IV. 22, 2.
11 Pdrdvatas: a tribe who dwelt on the banks of the Parushnt who may have been in the habit of making sudden incursions into the country through which the Sindhu or Indus flows,
. 12 Seeking water : this is Siyana’s explanation of kubhanyavah, the meaning of which is uncertain. Zhe spring: apparently, the cloud. According to Sayana the reference is to the water-—or the well—which was miraculously krought to the thirsting Gotama by the Maruts. See I. 85.11, The stanza is difficult and obscure. 7 -
13 Sublime, with lightnings for theiy spears, Sages and Orderers are they. Rishi, adore that Marut host, and make them happy with thy song. 14 Rishi, ae the Marut band with offerings, as a maid lier friend. From Heaven, too, Bold Ones, in your might haste hither glorified with songs. ; 15 Thinking of these now let him come, as with the escort of the Gods, And with the splendid Princes, famed for rapid courses, to the gifts.
16 Princes, who, when I asked their kin, named Prisni as their Mother-cow, And the impetuous Rudra they, the Mighty Ones, declared their Sire, 17 The mighty ones, the seven times seven, have singly given me hundred gifts. | I have obtained on Yamuna famed wealth in kine and wealth in steeds,
14 4s a maid her friend; this seems to be the meaning of mitrdm nd yoshand, which Sayana explains, as a friend (or as Aditya, the Sun) with praise.
15 The three concluding stanzas are very difficult, and attempts at translation and explanation must be purely conjectural. The following is the substance of Professor Ludwig’s note. Sakins [mighty ones] in stanza 17 are apparently a clan (yajamfn4h, or institutors of sacrifice) whose number consisting of a multiple of seven, gave Occasion to their comparison to the Maruts, and an easy transition to the ddnastuti or eulogy of their liberality. The construction is : now thinking of these sacrificers [or, Maruts] may he [the Rishi] come togethér, as with the escort of the Gods [invited in stanza 14], in company with (the Maruts or] the Saris to the sacrificial offerings.
' Stanza 16 is to be understood figuratively as eulogy of the Sakins who are here directly identified with the Maruts. The priest must know the lineage of the sacrificers, because in certain ceremonies he must proclaim their names, and here Sakins are considered to have inherited their liberality from Prigni as their mother and their power from Rudra as their father.
17 The Mighty Ones : or the S&kins, as Professor Ludwig explains.
The seven times seven: there’ are said to be seven troops of the Maruts, each consisting of seven. The Sakins, or powerful institutors of sacrifice, appear to be intended here (see preceding note) as compared to, or identified with the Maruts. On Yumund: on the banks of the river now known as the Jumna.
This and all Rigveda hymns addressed to the Maruts have been translated "amd thorougly discussed by Professor Max Miillerin Vedic Hymns, Part I,
_ (Sacred Books of the East, Vol. XXXII.)
-—
B99 THE HYMNS OF [BOOK Y.
HYMN LIII. Maruts. Wao knows the birth of these, or who lived in the Maruts’ fayour in the days of old What time their spotted deer were yoked!
_ 2 Who, when they stood upon their cars, hath heard them tell ' the way they went? Who was the. bounteous man to whom thes kindred rains flowed down with food of sacrifice ?
3 To me they told it, and they came with winged steeds radiant to the draught,
- Youths, Heroes free from spot or stain: Behold us here and praise thou us;
4 Who shine self-luminous with ornaments and swords, with breastplates, armlets, and with wreaths, Arrayed on chariots and with bows.
5 O swift to pour your bounties down, ye Maruts, with delight __£ took upon your cars, ; _ ‘Like splendours coming through the rain.
6 Munificent Heroes, they have cast heaven's en down for’
the worshipper’s behoof:
They set the storm-cloud free to stream fivodeh poth the worlds, and rainfloods flow o’er desert spots.
7 The bursting streams in billowy flood have spread abroad, like milch-kine, o’er the firrnament. Like swift steeds hasting to their journey’s resting-place, to every side run glittering brooks. 5 Hither, O Marnts, come from heaven, from mid-air, or from near at hand: Tarry not far away from us. 9 So let not Rasa, Krumu, or Anitabha, Kubha, or Sindhu hold you back. Let not the watery Sarayu obstruct your way. With us be all the bliss ye give. 10 That brilliant gathering of your cars, the company of mee of the Youthful Ones, The rain-showers, speeding on, attend.
1 Of thése: Gods; the Marute.
9 Rusé: a river, probably an affluent of the Sindhu or Indus, as Anitabhd also seems to have been. Avumus: a tributary of the Indus, identified by” some with the Kurum. Aubhd: the Képhén, or Kabul river which falls into the Indus near Attock. Sarayu: probably a river in the Panjab which gave: its name to the Sarayu or Sarja of Oudh,
HYMN 84:1 THE RIGVEDA. - | 523
11 With culogies and hymns may we follow your army, troop by troop, and band by band, And company by company. * 12 To what oblation-giver, sprung of noble ancestry, have sped ‘ The Maruts on this course to-day ?
18 Vouchsafe to us the bounty, that which we implore, through which, for child and progeny, Ye give the seed of corn that wasteth not away, and bliss that reacheth to all life. : |
14 May we in safety pass by those who slander us, leaving behind disgrace and hate. . Maruts, may we be there when ye, at dawn, in rest and toil, rain waters down and balm,
15 Favoured by Gods shall be the man, O Heroes, Maruts! and ' + possessed of noble sons, Whom ye protect. Such may we be. 16 Praise the Free-givers, At this liberal patron’s rite they joy like cattle in the mead, So call thou unto them who come as ancient Friends: hymn those who love thee with a song. |
HYMN LIV. Maruts.
Tus hymn will I miake ready: for the’ Marut host who bright in native splendour cast the mountains down.
Sing the great strength of those illustrious in renown, who stay the heat, who sacrifice on heights of heaven.
2-O Maruts, rich in water, strengtheners of life are your strong bands with harnessed steeds, that wander far, | Trita roars out at him who aims the lightning-flash. The waters sweeping round are thundering on their way. 3 They gleam with lightning, Heroes, ,.Casters of the Stone, “ wind-rapid Maruts, overthrowers of the hills, Oft through desire to rain coming with storm of hail, roaring in onset, violent and exceeding strong.
ee ea eam anc a i ana aria
1 Who sacrifice on heights of heaven: ‘to whom solemn rites are familiar ; ‘by whom the sacrifices called Prishtha are made.'— Wilson. The word prishs thé is ambiguous, signifying both height or ridge and a certain arrangement
of hymns (see IV. 20. 4). So also gharmé in the same half-line signifids both heat and an oblation of hot milk or other heated beverage, and the meaning of the compound gharmastibhe is accordingly ambiguous.
9 Trita: the Vedic God who frequently appears in connexion with the _ Maruts, According to Sayana, Zrita is the cloud or company of Maruts stax _ _ tioned in three places, ;
Ba rok HYMNS OF tBook hs.
4 When, sdtahiy Rudras, through the nights and through thé , _ days, when through the sky and realms of al, shakers of all, °’ When over the broad fields ye drivé along like ships, e’eh to ',
strongholds ye come, Marats, but are not harmed.
5 Maruts, this hero strength and majesty of yours hath, like the Sun, extended o’er a lengthened way, When in your course like deer with splendour unstibdued ye — bowed the hill that gives imperishable rain: |
6 Bright shone your host, ye Sages; Maruts, when ye sniote the waving tree as when ‘the worm consumeth it. Accordant, as the eye guides him who walks, have ye led ons devotion onward by an easy path.
7 Never is he, 0 Maruts, slain or overcome, never doth he decay, ne’er is distressed or harmed ; His treasures, his resources, never waste away, whom, whether he be prince or Rishi, ye direct, _8 With harnessed team like heroes overdontizig broops, the friendly Maruts, laden with their water-casks, ‘Let the spring flow, and when impetuous they roar they inundate the earth with floods of pleasant meath, ' |
9 Free for the Maruts is the earth with sloping ways, free for the rushing Ones is heaven with steep descents. The paths of air’s mid-region are precipitous, precipitous the mountains with their running streams, 10 When, as the Sun hath risen up, ye take delight, O bounteous radiant Maruts, Heroes of the sky, Your coursers weary not when speeding on their way, and rapidly ye reach the end of this your path.
\ 11 Lances are on your shoulders, anklets on your feet, gold chains
“age tn coat lie wems, Marits. en TOUR CAE Vp es ondea i ch tame are Bash! .g inyour hands, and visors eee of gold are laid upon your heads. 12 Maruts, in eager stir ye shake the vault of heaven, splendid ‘i beyond conception, for its shining fruit. | They gathered when they let their deeds of might flash forth. The Pious Ones send forth a far-resounding shout. 13 Sage Maruts, may we be the drivers‘of the car of riches full of life that have been given by you. O Maruts, let that wealth in thousands dwell with us which never vanishes like Tishya from the sky,
12 For tis shining fruit: the bright water. a 13 The drivers of the cas; that is, the controllers, May we by o1 our , prayers and sacrifices bring down and enjoy the riches which you give, -
HY MN 55.] THE RIGVEDA, 525
14 Maruts, ye further wealth with longed-for heroes, further the Rishi skilled in chanted verses. Ye give the Bharata as his strength, a charger, and ye)bestow a King who quickly listens.
15 Of you, most swift to succour! I solicit wealth wherewith we may spread forth mid men like as the Sun. Accept, O Maruts, graciously this hymn of mine that we may live a hundred winters through its power.
HYMN LV. Maruts.
Wits gleaming lances, with their breasts adorned with gold, the Maruts, rushing onward, hold high power of life.
They hasten with swift steeds easy to be controlled. Their cars moved onward as they went to victory.
2 Ye, as ye wist, have gained of your own selves your power: high, O ye Mighty Ones, and wide ye shine abroad. They with their strength have even measured out the sky, Their cars moved onward as they went to victory.
3 Strong, born together, they together have waxed great: the Heroes more and more have grown to majesty. Resplendent as the Sun’s beams in their light are they. Their cars moved onward as they went to victory.
4 Maruts, your mightiness deserves to be adored, sight to be longed for like the shining of the Sun. So lead us with your aid to immortality. Their cars moved onward as they went to victory.
5 O Maruts, from the Ocean ye uplift the rain, and fraught with vaporous moisture pour the torrents down. Never, ye Wonder-Workers, are your Milch-kine dry. Their cars moved onward as they went to victory.
6 When to your car-poles ye have yoked your spotted deer to be your steeds, and put your golden mantles on,
~"O Maruts, ye disperse all enemies abroad. Their cars moved onward as they went to victory,
SR
Tishya : an asterism regarded as shaped like an arrow and containing three stars. According to Séyana Tishya here is synonymous with Aditya.
«14 The Bharata: a warricr, or one of family of Bharata, See Index. Ac. . cording to Sayana, Sydvasva the Rishi of the hymn is intended : ‘to (me) the. ministrant priest.’— Wilson. we
Who quickly listens ; to his people's prayers, S&yana explains srushtimdntam as sukhavantam, happy and prosperous. ;
15 A hundred winters : a frequently occurring expression, ‘from which we might infer,’ says Dr. J. Muir, ‘that the Indians still retained some recollection of their having at one time ocaupied a colder country.’ See Original Sanskvit Texts, II, 323. ———
. ° B Youy Milch-kine : the rain-clouds,
526 THE HYMNS OF [BOOK V.
W Neither the mountains nor the rivers keep you back: whither os ye have resolved thither ye, Maruts, go. Ye compass round about even the heaven and earth. Their
cars moved onward as they went to victory. 8 Whate’er is ancient, Maruts, what of recent time, whate’er is
spoken, Vasus, what is chanted forth,
- They who take cognizance of all of ane are ye. Their cars
moved onward as they went to victory. 9 Be gracious unto us, ye Maruts, slay us not: extend ye unto
us shelter of many a sort. Pay due regard unto our friendship and our praise. Their
cars moved onward‘as they went to victory. 10 O Maruts, lead us on to higher fortune: deliver us, when lauded, from afflictions. Accept, ye Holy Ones, the gifts we bring. you. May we be masters of abundant riches. HYMN LVI. Maruts,
- Aawt, that valorous company adorned with ornaments of gold, The people of the Maruts, I call down to- aay even more the luminous realm of heaven. 2 Even as thou thinkest in thy heart, thither: my wishes ‘ss
tend. Those who have come most near to thine invoking calls,
strengthen them fearful to behold. 8 Earth, like a bounteous lady, liberal of her gifts, struck down and shaken, yet exultant, comes to us. Impetuous as a bear, O Maruts, is your rush terrible as a
dreadful bull. 4 They who with mighty strength o’erthrow like oxen difficult
to yoke, Cause e’en the heavenly stone to shake, ° yea, ae the rocky
mountain as they race along. 5 Rise-up! even now with lauds I call the very numerous com-
pany; Unequalled, of tltese Maruts, like a herd of kine, grown up together in their strength,
2 Strengthen them: that is, the Maruts, with oblations.
3 The exact meaning of the first line is somewhat uncertain. SAyana explains it: ‘As the earth—that is the people of the earth—having a powerful | masters, when oppressed by others, has recourse to him her own master, 80 -
.the army of Maruts comes exulting tous.’ But mflhishmatt (bounteous, liber al, bringing forth abundant fruit) cannot mean pr abulasrd nite, haying a powerful master,
Struck down ; by the rain sent by the Maruts, -
, Aang Mae | : * j i . ca HYMN 57) THE RIGVEDA, B87
6 Bind to your car the bright red mares, yoke the red coursers to your car. Bind to the pole, to draw, the fleet-foot tawny steeds, the best at drawing, to the pole.’ 7 Yea, and this loudly-neighing bright red vigorous horse who hath been stationed, fair to see, Let him not cause delay, O Maruts, in your course, urge ye him onward in your cars. 8 The Maruts’ chariot, ever fain to gather glory, we invoke, Which Rodasi hath mounted, bringing pleasant gifts, with Maruts in her company. 9 I call that brilliant band of yours, adorable, rapid on the car Whereon the bounteous Dame, auspicious, nobly born, shows glorious with the Marut host.
HYMN LVII. Maruts. OF one accord, with Indra, O ye Rudras, come borne on your golden car for our prosperity. An offering from us, this hymn is br ought to you, as, unto one who thirsts for water, heavenly springs.
2 Armed with your daggers, full of wisdom, armed with spears,
armed with your quivers, armed with arrows, with good bows,
Good horses and guod cars have ye, O Prisni’s Sons: ye, Maruts, with good weapons go to victory,
3 From hills and heaven ye shake wealth for the worshipper: in terror at your coming low the woods bow down. Ye make the earth to tremble, Sons of Prisni, when for oe ye have yoked, fierce Ones! your spotted deer.
4 Bright with the blasts of wind, wrapped in their robes of rain, like twins of noble aspect and of lovely form, The Maruts, spotless, with steeds tawny-hued and red, strong in their mightiness and spreading wide like heaven. .
5 Rich in adornment, rich in drops, munificent, bright in their’ aspect, yielding bounties that endure, Noble by birth, adorned with gold upon their bréasts, the Singers of the sky have won immortal fame.
7 Who hath been stationed : or harnessed to the car.
8 Rodust: the Consort of Rudra and mother of the Maruts,
9 The bounteous Dame: Rodasi. Shows glorious : or, is glorified.
1 Oye Rudras : ‘or Sons of Rudra. For our prosperity : ‘to the accessible (sacrifice),’—-Wilson. Heavenly springs ; an allusion, says Séyana, to the well, that is, the cloud which was brought by the Mar uts to thirsty Gotama, See I.:85, 11.
4 Like twins: al) alike. :
5 The Singers of the sky; chanters of their thunder-psalm.
528 THE HYMNS OF [BOOK ¥.
6 Borne on both shoulders, O ye Maruts, are your spears: within your arms is laid your energy and strength. Bold thoughts are in your heads, your weapons in your cars, all glorious majesty is moulded on your forms.
7 Vouchsafe to us, O Maruts, splendid bounty in cattle and in steeds, in cars and heroes. Children of Rudra, give us high distinction: may I enjoy your Godlike help and favour.
8 Ho! Maruts, Heroes, skilled in Law, immortal, be gracious unto us, ye rich in treasures, : Ye hearers of the truth, ye sage and youthful, grown mighty, dwelling on the lofty mountains.
HYMN LVIII. Maruts.
Now dof glorify their mighty cohort, the company of these the youthful Maruts,
Who ride impetuous on with rapid horses, and radiant in themselves, are Lords of Amrit. .
2 The mighty glittering band, arm-bound with bracelets, givers of bliss, unmeasured in their greatness, With magical powers, bountiful, ever-roaring,—these, liberal Heroes, venerate thou singer. 3 This day may all your water-bringers, Maruts, they who impel the falling rain, approach us. This fire, O Maruts, hath been duly kindled ; let it find favour with you, youthful Sages, 4 Ye raise up for the folk an active ruler whom, Holy Ones! a Mastey’s hand hath fashioned. Ye send the fighter hand to hand, arm-mighty, and the brave hero, Maruts! with good horses.
6 Bold thoughts: Séyana explains npimnd=nyimndni as golden tiaras, The word nrimna in one or another of its cases occurs some thirty times in the Rigveda, and always in the sense of manly power, valour, or valorous deed.
8 Ye hearers of the truth; or, famous for your truth, for the realization of your promises,
iD
1 Lords of Amrit : controllers of the sweet life-giving rain.
2 Arm-bound with bracelets: or, rather, ‘adorned with quoits on thelr hands,’—M. Miller,
4 Whom......@ Master’s hand hath fashioned ; according to SAyana vibhuatashtam means fabricated or modelled by Vibhyan, the second of the three Ribhus. i. e. atyantardpavantom or exceedingly handsome. The fighter hand éo hand: the man who fights on foot is your gift as well as the warrior who is borne to battle jn a chariut,
om
- Ate eet “ETE ako Ros ct ee, Taegan gts:
5 They spring forth more and more, strong in their glories, like days, like spokes where none are last in order. Highest and mightiest are the Sons of Prisni. Firm to their own intention cling the Maruts.
6 When ye have hastened on with spotted coursers, O Maruts, on your cars with strong-wrought fellies, The waters are disturbed, the woods are shattered. Let Dyaus the Red Steer send his thunder downward. 7 Even Earth hath spread herself wide at their coming, and they as husbands have with power impregned her. They tothe pole have yoked the winds for coursers: their sweat have they made rain, these Sons of Rudra.
8 Ho! Maruts, Heroes, skilled in Law, immortal, be gracious unto us, ye rich in treasures, Ye hearers of the truth, ye sage and youthful, grown mighty, dwelling on the lofty mountains.
HYMN LIX. Maruts. Your spy hath called to you to give prosperity. Ising to Heaven and Marth and offer sacrifice. They bathe their steeds and hasten through the firmament: they spread abroad their radiance through the sea of cloud. 2 HKarth shakes and reels in terror at their onward rush, like a full ship which, quivering, lets the water in. Marked on their ways are they, visible from afar: the Heroes press between in mighty armament. 3 As the exalted horn of bulls for splendid might, as the Sun’s eye set in the firmament’s expanse, Like vigorous horses ye are beauteous to behold, and for your glory show like bridegrooms, O ye Men. 4 Who, O ye Maruts, may attain the mighty lore of you the mighty, who may reach your manly deeds ? Ye, verily, make earth tremble like a ray of light what time -ye bring your boons to give prosperity. 5 Like steeds of ruddy colour, scions of one race, as foremost champions they have battled in the van. The Heroes have waxed strong like well-grown manly youths : with floods of rain they make the Sun’s eye fade away. 6 Having no eldest and no youngest in their band, no middlemost, preéminent they have waxed in might,
1 Your spy: Agni, as the lightning. According to Saéyana spd is for sprashtd, one who touches (the oblation), the Hotar or presenting priest, 2 Press between: rush through the air between heaven and earth,
530 THE HYMNS OF [BOOK ¥.
These Sons of Prisni, sprung of noble ancestry: come hitherward to us, ye bridegrooms of the sky.
7 Like birds of air they flew with might in lengthened lines from heaven’s high ridges to the borders of the sky.
The steeds who carry them, as Gods and mortals know, have caused the waters of the mountains to descend.
8 May Dyaus, the Infinite, roar for our banquet: may Dawns toil for us, glittering with moisture. Lauded by thee, these Maruts, Sons of Rudra, O Rishi, have sent down the heavenly treasure.
HYMN LX. Maruts.
I LauD with reverence the gracious Agni: here may he sit and part our meed among us. As with spoil-seeking cars I bring oblation: turned rightward [ will swell the Marut’s praise-song. 2 The Maruts, yea, the Rudras, who have mounted their famous spotted deer and cars swift-moving,— Before you, fierce Ones! woods bow down in terror: Earth, even the mountain, trembles at your coming. 3 Though vast and tall, the mountain is affrighted, the height of heaven is shaken at your roaring . When, armed with lances, ye are sporting, Maruts, and rush along together like the waters. 4 They, like young suitors, sons of wealthy houses, have with their golden natures decked their bodies. Strong on their cars, the lordly Ones, for glory, have set their splendours on their forms for ever. 5 None being eldest, none among them youngest, as brothers they have grown to happy fortune. May their Sire Rudra, young and deft, and Prisni pouring much milk, bring fair days to the Maruts.
7 Gods and mortals : the text has only ubhdye, both (sides or parties), The word generally means Gods and men; but perhaps, as Professor Ludwig ae gests, Heaven and Earth may be intended here.
8 Dyaus, the Infinite; Cf. X. 68. 3.
1 Turned rightward: making reverential salutation by circumambulation from left to right ; the Gaelic deasit.
4 With their 9g golden natures: with some hesitation I follow Professor Ludwig
We Te OT. J. + old form of the feminine, with svadh@th. Professor Woes .t four aas translates; ‘with golden (ornaments) and purifying waters,’
5 Pouring pitta milk ; Prigni, the mother of the Maruts, the cloud of the firmament, being represented as a cow.
Bring fair days to the Maruts; perhaps the bright weather which fcllewe the Rains, ‘Grant favourable days for (the sake of) the Maruts,’ "Wilson.
°@ Whether, O blessed Maruts, ye be dwelling in highest, midmost, or in lowest heaven, Thence, O ye Rudras, and thou also, Agni, notice the-sacrificial food we offer.
7 O Maruts, Lords of all, when Agni and when ye drive downward from sublimest heaven along the heights, Shakers of all, rejoicing, slayers of the foe, give riches to the Soma-pressing worshipper.
8 O Agni, with the Maruts as they gleam and sing, gathered in troop, rejoicing drink the Soma juice 5 With these the living ones who cleanse and further all, joined with thy banner, ) Vaisvanara, from of old. HYMN LXI. Maruts. 0 uenozs lordliest of all, who are ye that have singly come Forth from a region most remote 4 2 Where are your horses, where the reins ? How came ye? how had ye the power? Rein was on nose and seat on back. 2 The whip is laid upon the flank. The heroes stretch their thighs apart, Like women when the babe is born. 4 Go ye, O Heroes, far away, ye bridegrooms with a lovely
Spouse, That ye may warm you at the fire. 5 May she gain cattl .meed, hundreds of sheep and
steeds and kine, Who threw embracing arms around the hero whom Syavisva praised.
6 Yea, many a woman is more firm and better than the man ,.~~ OfUrns. oo a ee ne ee
Away from Gods, and offers not. 7 She who discerns the weak and worn, the man who thirsts
“ and soy Wan Oe Oma RIOTS rh OR een, She sets her mind upon the Gods.
8 Joined with thy banner; closely connected with thy ensign or banner of flame.
ceed
4 With a lovely Spouse: apparently Rodasi, who is sometimes regarded as the wife of the whole band of Maruts.
5 She: according to Sdyana, the wife of Taranta (stanza 10) who is ‘the’ hero whom Syavasva praised.’
6 More firm: the word thus rendered, sdstyasi, is taken by Sdyana to be the mame of Taranta’s wife, -
s
532 THE HYMNS OF [BOOK ¥.
8 And yet full many a one, unpraised, mean niggard, is entitled man: Only in weregild is he such. 9 And she, the young, the joyous-spirited, divulged the path to Syava, yea, to me. Two red steeds carried me to Purumilha’s side, that sage of far-extended fame, 10 Him who, like Vaidadasvi, like Taranta, hath bestowed on me A hundred cows in liberal gift. 11 They who are borne by rapid steeds, drinking the meath that gives delight, , They have attained high glories here. 12 They by whose splendour both the worlds are over-spread : they shine on cars As the gold gleams above in heaven. 13 That Marut band is ever young, borne on bright cars, unblamahle, Moving to victory, checked by none. 14 Who knoweth, verily, of these where the All-shakers take delight, Born, spotless, after sacred Law ? 15 Guides are ye, lovers of the song ! to mortal man through holy hymn, ; eee when he cries for help. 16 Do ye, destroyers of the foe, worshipful and exceeding bright, Send down the treasures that we crave. 17 O Urmy4, bear thou far away to Dirbhya this my hymn of praise, Songs, Goddess, as if chariot-borne. 18 From me to Rathaviti say, when he hath presse! the Som juice, The wish I had departeth not. 19 This wealthy Rathaviti dwells among the people rich in kine, Among the mountains, far withdrawn.
at
8 Only in weregild: only as regards the fine to be paid for manslaughter, either by him or for him, can he be accounted a man. The verse is obscure. See Vedic Hymns (Sacred Books of the East), Part I. p, 360, and Ludwig, Ueber die neuesten Arbeiten, &c., p. 40.
9 And she: Taranta’s wife. Sydva=Syavasva, the Rishi of the hymn.
10 Vuidadagri ; Purumilha, son of Vidadasva.
11 This stanza is apparently the beginning of a separate hymn, in honour of the Maruts.
12 As the gold: the golden Sun,
17 Ormyd : Goddess of Night. Ddrbhya: Rathaviti, son of Darbha.
18 The wish 1 had; to perform a sacrifice for the rich and Hberal Rathaviti. °
HYMN 69.) HE RIGVEDA, " §38
HYMN LXII, * Mitra-Varuna. By your high Law firm order is established there where they loose for travel Sirya’s horses. ; Ten hundred stood together: there I looked on this the most marvellous Deities’ one chief glory. 2 This, Mitra-Varuna, is your special greatness: floods that stood there they with the days attracted. Ye cause to flow all voices of the cow-pen: your single chariotfelly hath rolled hither. 3 O Mitra-Varuna, ye by your greatness, both Kings, have firmly stablished earth and heaven. Ye catised the cows to stream, the plants to flourish, and, scattering swift drops, sent down the rain-flood. 4 Let your well-harnessed horses bear you hither : hitherward — let them come with reins drawn tightly. A covering cloud of sacred oil attends you, and your streams flow to us from days aforetime. 5 To make the lustre wider and more famous, guarding the secred grass with veneration, : Ye, Mitra-Varuna, firm, strong, awe-inspiring, are seated on a throne amid oblations. 6 With hands that shed no blood, guarding the pious, whom, Varuna, ye save amid oblations. Ye Twain, together, Kings of willing spirit, uphold dominion based on thousand pillars. ¢ Adorned with gold, its columns are of iron: in heaven it glitters like a whip for horses ;
1 By your high Law: the eternal order of the universe, which in the region of the Sun regulates the starting and the journeying of his horses, depends on, or is identical with, the everlasting statutes of Mitra and Varuna. Ten hundred: rays of the Sun. One chief glory; the orb of the Sun, the noblest visible form of Agni and other Gods.
2 Floods that stood there: they, that is the sunbeams, have in the course of days milked out or attracted to themselves the waters that stood apart from the Sun. Tusthishth (standing, stationary) has no substantive expressed, and the meaning of the second half line is consequently somewhat uncertain. All voices of the cow-nen: the cow-pen is the vast aerial stall which holds the rain-clouds, the milch-kine of the firmament. The ve7r-- are probaly the thunder and the roar of the rushing rain. Your singlecir ooo the circumference or felly of the wheel being, by metonymy, put for the chariot.
4 A covering cloud of sacred oil: of ghrita, butter, ¢. e. fertilizing rain.
5 Ona throne: or on your car.
6 Ye save amid oblations: the sacrificial hall with its precincts being regarded as an inviolable asylum.
7 Adorned with gold; the chariot of Mitra and Varuna. ike a whip for horses: according to Sayana, the whip is the lightning and the horses are the flying clouds.
' b34° HE HYMNS OF [BOOK Y¥,
Or stablished on a field deep-soiled and fruitful. So may we share the meath that loads your car-seat. & Ye mount your car gold-hued at break of morning, and ironpillared when the Sun is setting, . And from that place, 0 Varuna and Mitra, behold infinity and
- limitation. 9 Bountiful guardians of the world! the shelter that is impenetrable, strongest, flawless, Aid us with that, O Varuna and Mitra, and when we long to win may we be victors.
| HYMN LXIII, Mitra-Varuna, Guarpians of Order, ye whose Laws are ever true, in the sublimest heaven your chariot ye ascend. O Mitra-Varuna whomsoe’er ye favour, here, to him the rain with sweetness streameth down from heaven. 2 This world’s imperial Kings, O Mitra-Varuna, ye rule in holy synod, looking on the light. We pray for rain, your boon, and immortality. Through heaven and over earth the thunderers take their way. 8 Imperial Kings, strong, Heroes, Lords of earth and heaven, Mitra and Varuna, ye ever active Ones, Ye wait on thunder with the many-tinted clouds, and by the Asura’s magic power cause Heaven to rain. 4 Your magic, Mitra-Varuna, resteth In the heaven. The Sun, the wondrous weapon, cometh forth as light. Ye hide him in the sky with cloud and flood of rain, and waterdrops, Parjanya ! full of sweetness flow.
Or stablished; the meaning of this third Pada is not clear. Professor Wilson, following Saéyana, translates: ‘may we load the vehicle with the libation in an auspicious place, or in the sacrificial hall, (where the columns) are erected.’ :
8 Ivon-piliared : the chariot which shines like gold in the light of the rising sun looks dim and dark like bronze or iron at sunset.
Infinity and limitation; dditim ditim cha; according to Séyana, Aditi or. the Earth as an indivisible whole, and Diti as representing the divisible people and living creatures inhabiting it. Aditi appears to mean infinite Nature, and Diti to be a Goddess connected with Aditi without any distinct conception, and merely as a contrast to her. The two words may perhaps mean the eternal and the perishable, yonder boundless space and the bounded space near us, or Sky and Earth, or Nature by day and Nature by night. ‘At all events, as Dr. Muir observes, ‘ the two together appear to be put by the poet for the entire aggregate of visible nature.’ See Original Sanskrit Texts, V. pp. 42, 48.
The hymn is a prayer for rain. 2 The thunderers : the roaring winds. 3 The Asura’s magic power; the Asura or divine Being here is either Dyaus
or Parjanya.
4 The Maruts yoke their easy car for victory, O Mitra-Varuga, as a hero in the wars. The thunderers roam through regions varied in their hues. Imperial Kings, bedew us with the milk of heaven. 6 Refreshing is your voice, O Mitra-Varuna: Parjanya sendeth out a wondrous mighty voice. With magic power the Maruts clothe them with the clouds. Ye Two cause Heaven to rain, the red, the spotless One. 7 Wise, with your Law and through the Asura’s magic power ye guard the ordinances, Mitra-Varuna. Ye by eternal Order govern all the world. Ye set the Sun in heaven as a refulgent car.
HYMN LXIy. M itra- Varuna. You, foeman-slaying Varuna and Mitra, we invoke with song, Who, as with penfold of your arms, encompass round the realm of light. 2 Stretch out your arms with favouring love unto this man who singeth hymns, For in all placesis sung forth your ever-gracious friendliness. 3 That I may gain a refuge now, may my steps be on Mitra’s
path. Men go protected in the charge of this dear Friend who harms
us not. 4 Mitra and Varuna, from you may I, by song, win noblest
meed That shall stir envy in the homes of wealthy chiefs and those
who praise. 5 With your fair splendours, Varuna and Mitra, to our gathering come, That in their homes the wealthy chiefs and they who are your friends may thrive. 6 With those, moreover, among whom ye hold your high supre-
macy, Vouchsafe us room that we may win strength for prosperity
and wealth.
1 With penfold of your arms: I follow. Professor Ludwig in taking vrajd a ag an instrumental case.
3 May my steps be: may I walk in the way of Mitra, that is, may I keep his holy law.
5 a wealthy chiefs: the institutors of sacrifice. Your friends: we, the priests.
6 With those: with the Gods.
536 THE HYMNS OF [BOOK Y¥.
7 When morning flushes, Holy Ones! in the Gods’ realm where white Cows shine, Supporting Archananas, speed, ye Heroes, with your active feet hither to my pressed Soma juice. ~ HYMN LXV. Mitra-Varuna.
Fut wise is he who hath discerned: let him speak to us of the Gods,— The man whose praise-songs Varuna the beautlful, or Mitra, loves. 2 For they are Kings of noblest might, of glorious fame most widely spread ; Lords of the brave, who strengthen Law, the Holy Ones with
every race. 3 Approaching you with prayer for aid, together I address you first. We who have good steeds call on you, Most Sage, to give us strength besides. ;
4 Wen out of misery Mitra gives a way to dwelling at our ease, For he who worships hath the grace of Mitra, fighter in the van. 5 In Mitra’s shelter that extends to utmost distance may we dwell, Unmenaced, guarded by thy care, ever as sons of Varuna. 6 Ye, Mitra, urge this people on, and to one end direct their ways. Neglect not ye the wealthy chiefs, neglect not us the Rishis : be our guardiaus when ye quaff the milk.
HYMN LXVI. Mitra-Varuns,
O saprent man, call the Two Gods, the very wise, who slay the foe.
For Varuna, whose form is Law, place offerings for his great delight.
7 White Cows: the white clouds of early morning. (Archandnas:; the Rishi of the hymn, With your active feet: the literal translation of hastibhih pad- -bhih would be, with feet provided with hands: ‘ With rapid steeds.’—Wileon. See M. Bloomfield, Contributions to the Interpretation of the Veda, Second Series, p. 35.
1 Of the Gods: regarding Mitre and Varuna.
5 As sons of Varuna: or perhaps, as Professor Ludwig suggests, with Varuna as our son, that is with kingly descendants. ;
6 Ye, Mitra: and Varuna.
When ye quaff the milk ; ‘in the presenting of the libation.’— Wilson,
1 O Sapient man; thou who knowest how to praise the Gods. Whose form is Law; according to Sayana, ‘ whose form is water.’
2 For they have won unbroken sway in full perfoction, power
vee wun He
divine. ee _ And, like high laws, the-werld-of man hath been made beauti- ~~ ful as Tight. 3 Therefore we praise you that your cars may travel far in front of ours— You who accept the eulogy of Ratahavya with his hymns.
4 And ye show wisdom, Wondrous Gods! with fulness of intelli-
gence. By men’s discernment are ye marked, O ye whose might is purified. 5 This is the Law sublime, O Earth: to aid the Rishis’ toil for fame
The Two, wide-spreading, are prepared. They come with ample overflow.
6 Mitra, ye Gods with wandering eyes, would that the worshippers and we Might strive to reach the realm ye rule, most spacious and protected well.
: HYMN LXVITI. Mitra-Varuna. Ye Gods, Adityas, Varuna, Aryaman, Mitra, verily Have here obtained supremest sway, high, holy, set apart for you. 2 When, Varuna and Mitra, ye sit in your golden dwelling-place, Ye Twain, supporters of mankind, foe-slayers, give felicity. 3 All these, possessors of all wealth, Varuna, Mitra, Aryaman, Follow their ways, as if with feet, and guard from injury mortal man.
2 Like high laws: Professor Ludwig would read vratena instead of vratéva, that is, through holy ordinance.
3 Rétaharya; the Rishi of the hymn. I can make nothing out of this stanza, and I follow Sayana in despair of finding a reasonable interpretation. 4 This stanza also is difficult and obscure,
5 O £arth: Prithivt, or Earth, is quite out of place here. Professor Ludwig suspects a corruption of the text, and Professor Grassmann thinks that the whole stanza has been inserted by mistake. The two wide-spreading or farreaching Gods, Mitra and Varuna, are said to be ready to listen to the Rishis’ prayers and so to increase their renown. The copious fall of rain is proof that their prayers have been heard.
6 Ye Gods: Mitra and Varuna, Mitra only being named,
2 Your golden dwelling-place; the delightful place of sacrifice, according to Sayana. 8 Follow their ways; their royal ordinances, vratd, that is yvratini,
538 THE HYMNS OF [BOOK V.
_ 4 For-they are true, they cleave to Law, held holy among every race Good leaders, bounteous in-their gifts, deliverers even from distress. 5 Which of your persons, Varuna or Mitra, merits not our praise ? Therefore our thought is turned to you, the Atris’ thought is turned to you. HYMN LXVIIL Mitra-Varuna. Sine@ forth unto your Varuna and Mitra with a song inspired, They, Mighty Lords, are lofty Law: 2 Full springs of fatness, Sovran Kings, Mitra and Varuna, the Twain, Gods glorified among the Gods. 3 So help ye us to riches, great terrestrial and celestial wealth : Vast is your sway among the Gods, 4 Carefully tending Law with Law they have attained their vigorous might. The Two Gods wax devoid of guile. 5 With rainy skies and streaming floods, Lords of the strength that bringeth gifts, A lofty seat have they attained. HYMN LXIxX, Mitra-Varuna. Turges spheres of light, O Vasuna, three heavens, three firmaments ye comprehend, O Mitra ; Waxed strong, ye keep the splendour of dominion, guarding the Ordinance that lasts for ever. 2 Ye, Varuna, have kine who yield refreshment; Mitra, your floods pour water full of sweetness. There stand the Three Steers, splendid in their brightness, who fill the three world-bowls with genial moisture.
1 They, Mighty Lords, are lofty Law: ‘(come) mighty deities, to the great sacrifice.’ Wilson.
2 Full springs of fatness; originators of streams of fertilizing rain; or ghyitayout may mean here as it does elsewhere, dwelling or having their home with ghritd, clarified butter or oil used in sacrifice.
5 Lords of the strength that bringeth gifts: ‘lords of sustenance, suited to ‘the liberal donors (of oblations).’— Wilson.
1 Three frmaments ; according to Saéyana, three realms of earth, an interpretation which is more in accordance with the second half of stanza 2.
2 The Three Steers; Agni as terrestrial fire on earth, Vayu as the wind in the firmament, and Stirya as the Sun in heaven. World bowls: Ludwig explains differently. See his Ueber die neuesten Arbeiten auf dem Gebiete der Revedaforschung, p. 85, Genial moisture: the fertilizing rain, :
bd
I call at dawn on Aditi the Goddess, I call at noon and when the Sun is setting. I pray, O Mitra-Varuna, for safety, for wealth and progeny, — in rest and trouble. Ye who uphold the region, sphere of brightness, ye who support earth’s realm, Divine Adityas, ; ; The Immortal Gods, O Varuna and Mitra, never impair your everlasting statutes. HYMN LXX., Mitra- Varuna. Even far and wide, O Varuna and Mitra, doth your grace extend. May I obtain your kind good-will. From you, benignant Gods, may we gain fully food for sustenance. Such, O ye Rudras, may we be. Guard us, O Rudras, with your guards, save us, ye skilled to save, may we Subdue the Dasyus, we ourselves. Or ne’er may we, O Wondrous Strong, enjoy another's solemn feast, Ourselves, our sons, or progeny. HYMN LXXI. Mitra- Varuna, O Varuwa and Mitra, ye who slay the foemen, come with might To this our goodly sacrifice. For, Varuna and Mitra, ye Sages are Rulers over all. Fill full our sonys, for this ye can. Come to the juice that we have pressed. Varuna, Mitra, come to drink This Soma of the worshipper. HYMN LXXIL Mitra-Varuna. To Varuna and Mitra we offer with songs, as Atri did. Sit on the sacred grass to drink the Soma juice.
2 O ye Rudras: O Mitra and Varuna.
4 Or ne'er may we: I adopt Professor Ludwig's explanation. We will overcome the Dasyus by our own power, or we will never again participate in any man’s solemn festival held in honour of the Gods: a self-imprecation in case of failing to carry out their purpose.
1 With might: Sayana explains barhdnd as hantdrau satrdndm, destroyers of enemies.
:2 Fill full our songs; let them overflow with, or produce abundantly, the results for which we pray.
1 As Atri did: after the manner of Atri, the founder of our family.
540 THE HYMNS OF [BOOK ¥.
2 By Qrdinance and Law ye dwell in peace secure, bestirring men. Sit on the sacred grass to drink the Soma juice.
3 May Varuna, and Mitra, for our help, accept the sacrifice. Sit on the sacred grass to drink the Soma juice.
NL LX XIII. Asvins. Wueruer, O Agvins, ye this day be-tar remote or near at hand, In many spots or in mid-air, come hither, Lords -of ample wealth. : — 2 These here, who show o’er widest space, bringing full many a wondrous act, Resistless, lovingly I seek, I call the Mightiest to enjoy. 3 Another beauteous wheel have ye fixed there to decorate your
car. , | With others through the realms ye roam in might unto the
neighbouring tribes. 4 That deed of yours that is extolled, Visvas! hath all been done with this. Born otherwise, and spotless, ye have entered kinship’s bonds with us. 5 When Sirya mounted on your car that rolls for ever rapidly, Birds of red hue were round about and burning splendours compassed you. 6 Atri bethinks himself of you, O Heroes, with a friendly mind, What time, Nasatyas, with his mouth he stirs the spotless flame for you.
1 In many spots: the pur in the text is thus explained by Séyana.
2 To enjoy: the libation offered to you. According to Sdyana, bhujé here means for enjoyment, or for protection.
3 There: the third wheel of their chariot, standing by itself in front, is especially ornamental. With others: Saéyana explains any@ by anyena chakrena, 7. €. with another, or the other, wheel; but the two hind wheels muét be intended, or 1774 weiet he in epeanmant with yugd. The neighbouring tribes: the meaning of #*" 3 i 4 Tee+.+ e+ " Professor Ludwig translates the words by ‘zu den geschlechtern der Nahuga,’ ‘to the tribes of the [people called] Nahushas.’ Professor Wilson, following Sayana, translates the stanza differently : ‘ You have arrested one luminous wheel of (your) car for illumining the form (of the sun), whilst with the other you traverse the spheres (to regulate) by your power the ages of mankind.’
4 Vigvas /: Siyana explains vised, by vydptau, the two who spread through or pervade: ‘universal (deities).\—Wilson. With this: according to Sdyana, with this Paura (the Rishi of the hymn). Or ‘this’ may mean, as Professor Ludwig thinks, the third wheel of the car, in which mysterious virtue more especially resides. Born otherwise: of divine and not human origin.
5 Surya; the Daughter of the Sun. See I, 116. 17.
AYMN 74.3 LHE RIGVEDA., 541
7 Strong is your swiftly moving steed, famed his exertian in the course : When by your great deeds, Asvins, Chiefs, Atri is brought to us again.
8 Lovers of sweetness, Rudras, she who streams with sweetness waits on you. When ye have travelled through the seas men bring you gifts of well-dressed food.
9 Asvins, with truth they call you Twain bestowers of felicity ; At sacrifice most prompt to hear, most gracious ye at sacrifice.
10 Most pleasing to the Asvins be these prayers which magnify their might, Which we have fashioned, even as cars: high reverence have we spoken forth.
HYMN LXXIV. Asvins,
WueERr in the heavens are ye to-day, Gods, Asvins, rich in constancy 1? Hear this, ye excellent as Steers: Atri inviteth you to come.
2 Where are they now? Where are the Twain, the famed, Nasatyas, Gods in heaven } Who is the man ye strive to reach? Who of your suppliants is with you? 3 Whom do ye visit, whom approach! to whom direct your harnessed car 4 With whose devotions are ye pleased? We long for you to further us.
4 Ye, Strengtheners, for Paura stir the filler swimming in the
flood, Advancing to be captured like a lion to the ambuscade. Frere nan me eteacikbee teenie habe dmmmeer thane cm en aie aed eaten eee aman 7 Atri is brought to us again: see I. 112. 7. 8 She who streams with sweetness: Vak, Vorr)s « S-". or our praise, stutirasmathritd. ‘Our nutritious (adoration).” “oo. 7 seas: of air.
1 Rich in constancy: faithful friends of your worshippers. Zxcellent as Steers ; ‘liberal showerers (of benefits).’ Wilson.
2 Of yous recor tants the cb ough not entirely satisfactory, seems to be the only ee. haga ‘nadindm in this place. Professor Ludwig remarks, veto. ate 7 .+ (quis?) could be taken as=/é (quae), the passage W vets me. . .» The meaning would then be, which of the rivers (of 1 + 4) “L your presence? S&yana paraphrases the
passage - kah stot? udm yuvayornadindm stuttudm suchd sahtyah sydt; ‘what praiser may be the associate of the praises of you twain ?’
4 This stanza is desperately dificult. Professor Wilson translates in accordance with Sayana’s explanation: ‘Pauras, send to Puura the rain-shedding
542 THE HYMNS OF [BOOK Y¥.
5 Ye from Chyavana worn with age removed his skin as ’twere a, robe.
So, When ye made him young again, he stirred the longing of a, dame.
6 Here is the man who lands you both: to see your glory are we here.
Now hear me, come with saving help, ye who are rich in store
of wealth. 7 Whoamong many mortal men this day hath won you to himself ?
What bard, accepters of the bard? Who, rich in wealth! with
sacrifice ? 8 O Asvins, may your car approach, most excellent of cars for
speed. Through many regions may our praise pass onward among
mortal men, 9 May our laudation of you Twain, lovers of meath! be sweet
to you. Fly hitherward, ye wise of heart, like falcons with your wing-
éd steeds. 10 O Agvins, when at any time ye listen to this call of mine, For you is dainty food prepared: they mix refreshing food for you.
cloud ; drive it to him who is engaged in sacrifice, as (hunters chase) a lion in a forest.’ Professor Wilson remarks: ‘The name of the Rishi is here, according to the scholiast, arbitrarily applied, first to the Aswins, because they are in relation with Paura as the author of the Sata; and although the text gives Paura in the vocative singular, it is to be understood in the dual Paura, therefore, being Asiwins: next it implies, as Puwram, a cloud, from its being solicited by the £ishi for the fall of rain, as implied by the last term, Paurdya, to me the Rishi so called.’ Professor Roth is of opinion that Paura, in the vocative case, means the Asvins, as fillers, increasers, or strengtheners ; and that puuram, in the accusative case, means the Soma, the filler or satisfying juice (cf, II. 11. 11, The juice that satisfies hath holpen Indra), said to be swimming in the flood, i.e, mixed with water. The second half of the stanza would then probably mean that the Soma flows on in order to be taken up and used in libations as a lion goes to the place where men lie in wait to capture him or where a pitfall has been prepared to entrap him, Still there remains ‘the very great difficulty of Patra in the singular being used instead of the dual Paurau. Professor Ludwig remarks: ‘Paura: 8. etad asvinoh sambodhanam ; but itis to be taken direct asa cry of warning. Paura is to mean the Asvins, Paura is to mean the Rishi of the hymn, Paura is to mean the cloud. This is naturally too much. The word udaprutam (swimming in water) shows that Paura had been enticed toa place where his enemies intended to drown him. He had gone to the spot as unsuspiciously asa lion approaches the pitfall, and was already in the water when the Asvins called out to him and stopped him, According to this explanation the translation would be: ‘For Paura ye cried, Paura ! and saved him when swimming in the flood, Him who had reached the ambush as a lion to the capture goes. | 5 Chyavdna; see 1. 116. 10. 6 Kich im store of wealth : ‘ affluent in food,’ —~ Wilson, after Sayana; ‘lords of awift horses,’—Roth ; ‘possessors of excellent mares,'—Ludwig.
HYMN LXXV. Asvins, To meet your treasure-bringing car, the mighty car most dear to us, ; 4 Asvins, the Rishi is prepared, your praiser, with his song of praise. Lovers of sweetness, hear my call. 2 Pass, O ye Asvins, pass away beyond all tribes of selfish men, Wonderful, with your golden paths, most gracious, bringers of the flood. Lovers of sweetness, hear my call. — 3 Come to us, O ye Asvin Pair, bringing your precious treasures, come Ye Rudras, on your paths of gold, rejoicing, rich in store of wealth. Lovers of sweetness, hear my call. 4 O Strong and Good, the voice of him who lauds you well cleaves to your car. . And that great beast, your chariot-steed, fair, wonderful, makes dainty food. Lovers of sweetness, hear my call. 5 Watchful in spirit, born on cars, impetuous, listing to his cry, Asgvins, with wingéd steeds ye speed down to Chyavana void of guile. Lovers of sweetness, hear my call. 6 Hither, O Heroes, let your steeds, of dappled hue, yoked at the thought, Your flying steeds, O Asvins, bring you hitherward, with bliss, to drink. Lovers of sweetness, hear my call. 7 O Asvins, hither come to us; Nasatyas, be not disinclined. Through longing for the pious turn ont of the way to reach our home. Lovers of sweetness, hear my call. 8 Ye Lords of Splendour, free from guile, come, stand at this our sacrifice Beside the singer, Asvins, who longs for your grace and lauds you both. Lovers of sweetness, hear my call. 9 Dawn with her white herd hath appeared, and in due time hath fire been placed. Harnessed is your immortal car, O Wonder-Workers, strong and kind. Lovers of sweetness, hear my call.
1 Lovers of sweetness: drinkers of the sweet Soma juice: according to Sdyana, masters of the Madhuvidyé, or knowledge of sweetness, that is, the knowledge that teaches where the Soma is to be found. See I, 84. 13.
2 Selfish men: reading ahamsanth for aham sand. See Aufrecht, R. V. II, XLII. note,
3 Rich in store of wealth: or, Lords of rapid steeds. See note on stanza 6 of the preceding hymn.
4 And that great beast: the chariot of the Asvins is sometimes said to be drawn by a stallion ass (see I. 34.9; 116.2; 162. 21), the dun-coloured animal representing the grey tints of early morning.
5 Chyavdna: see I. 116. 10.
‘:8 Who.longs for your grace: .Shyana takes avasyi%m here to be a proper name, Avasyu, who is said to be the Rishi of the hymn,
9 In due time: for the morning libation.
544 THE HYMNS OF [BOOK ¥.
HYMN LXXVI. Asvins, Aawi, the bright face of the Dawns, is shining; the singers’ pibus voices have ascended. Borne on your chariot, Asvins, turn you hither, and come unto our full and rich libation. 2 Most frequent guests, they scorn not what is ready: even now the lauded Asvins are beside us. With promptest aid they come at morn and evening, the worshipper’s most blosséd guards from trouble. 3 Yea, come at milking-time, at early morning, at noon of day and when the Sun is setting, By day, by night, with favour most auspicious. Not only now the draught hath drawn the Asvins. 4 For ‘this place, Agsvins, was of old your dwelling, these were your houses, this your habitation. Come to us from high heaven and from the mountain. Come from the waters bringing food and vigour. 5 May we obtain the Asvins’ newest favour, and gain their health-bestowing happy guidance. Bring riches hither unto us, and heroes, and all felicity and joy, Immortals !
HYMN LXXVIT: Agvins, First worship those who come at early morning: let the Twain drink before the giftless niggard. The Asvins claim the sacrifice at day-break: the sages yield- _ ing the first share extol them. 2 Worship at dawn and instigate the Agsving: nor is the worshipper at eve rejected. Besides ourselves another craves and worships: each first in worship is most highly favoured.
1 The bright face; making his first appearance at early morning. Libation : gharmdm, the offering of hot inilk or other heated beverage.
3 ‘The Asvins are invited to come at different times, at morning, mid-day and sunset ; and in VI{I. 22. 14, it is similarly said that they are invoked in the evening as well as at dawn. Itneed not, however, surprise us that they should be invited to attend the different ceremonies of the worshippers, and therefore conceived to appear at hours distinct from the supposed natural periods of their manifestation.’—J. Muir, 0, Sanskrit Texts, V, 239.
5 This stanza is identical with V, 42. 18.
_ 1 Before the giftless niggard : ‘before the greedy withholders (of the offer- . ing).’—~ Wilson. ;
2 Nor is the worshipper at eve rejected : literally,a thing unaecepted or rejected. Sa&yana explains differently : ‘the evening is not for the gods; it is unacceptable to them ’—Wilson, This oxrtnnntt-~ “bough gupported by the text pirvdhno vai devdnim, the "ott .. 4, ' 2 tothe Gods, is not in accordance with the use of Vedic times. :
HYMN 78.) THE RIGVEDA, B45
3 Covered with gold, meath-tinted, dropping fatness, your chariot with its freight of food comes hither, Swift as thought, Asvins, rapid as the tempest, wherewith ye travel over all obstructions. 4 He who hath served most often the Nasatyas, and gives the sweetest food at distribution, Furthers with his own holy works bis offspring, and ever passes those whose flames ascend not.
5 May we obtain the Asvins’ newest favour, and gain their health-bestowing happy guidance. Bring riches hither unto us, and heroes, and all felicity and joy, Immortals !
HYMN LXXVIUTI. Asvins,
Yzr Agvins, hither come to us: Nasatyas, be not disinclined. Fly hither like two swans unto the juice we shed.
2 O Asvins, like a pair of deer, like two wild cattle to the mead: _ Fly hither like two swans unto the juice we shed, 3 O Asvins rich in gifts, accept our sacrifice to prosper it: . Fy hither like two swans unto the juice we shed. 4 As Atri when descending to the cavern called on you loudly like a wailing woman, ; Ye came to him, O Asvins, with the freshest and most auspicious fleetness of a falcon. 5 Tree, part asunder like the side of her who bringeth forth achild. Ye Agvins, listen to my call: loose Saptavadhri from his bonds. 6 For Saptavadbri, for the seer affrighted when he wept and wailed, Ye, Asvins, with your magic powers rent up the tree and shattered it. 7 Like as the wind on every side ruffles a pool of lotuses, So stir in thee the babe unborn, so may the ten-month babe descend. .8 Like as the wind, likeas the wood, like as the sea is set astir, So also, ten-raonth babe, descend together with the after-birth. 9 The child who hath for ten months’ time been lying in his mother’s side,— | May he come forth alive, unharmed, yea, living from the living dame.
nent
2 Wild cattle: Gauras, or Boves Gauri.
4 The cuvern: the abyss or deep pit into which he was cast by Asuras or evil spirits. See I. 112.7; 116.85; 117. 3. _ 5 Pree, part asunder: Saptavadhri appears to have got his hand or foot jammed in a split tree, and to have been extricated when he called on the Asvins to aid him. . 9 ‘This and the two stanzas preceding are termed by Sayana the garbhagrdvinywpaniskad, the liturgy of child-birth.’-~Wilson,
Ae
546 THE UIYMNS OF [BOOK Y¥,
“HYMN LXXIX, a Dawn,
O nusventy Dawn, awaken us to ample opulence to-day Even as thou hast wakened us with Satyasravas, Vayya’s son, high-born ! delightful with thy steeds ! , 2 Daughter of Heaven, thou dawnedst on Sunitha Suchadratha’s sou So dawn thou on one mightier still, on Satyasravas, Vayya’s | son, high-born! delightful with thy steeds! 3 So, bringing treasure, dawn to-day on us thou Daughter of the Sky, As thou, O mightier yet, didst shine for Satyasravas, Vayya’s . san, high-born! delightful with thy steeds !
4 Here round about thee are the priests who laud thee, Bright One, with their hymns,
_And men with gifts, OQ Bounteous Dame, splendid with wealth and offering much, high-born ! delightful with thy steeds!
5 Whatever these thy bands perform to please thee or win them wealth E’en fain they gird us round and give rich gifts which ne’er are reft away, high-born ! delightful with thy steeds!
S emmaainnetd
renee seer
The connexion between I1—6, and 7—9 is not clear. By ydshd nfdhamédnd (a wailing woman) a parturient woman may perhaps, Professor Ludwig thinks, be intended. Atri, as he descended into the pit, invoked the Asvins that they might release him asa woman releases the child she bears. A tree— which is much harder and firmer than a woman’s body—uncloged itself when Saptavadhri invoked the Asvins. So shall the parturient woman bring forth her child through the help of the Asvins and at Atri’s intercession, A connexion may thus be established, though here and there it would be rather
forced,
1 Satyagravas; the Rishi of the hymn. Delightful with thy steeds: pleasant to those whom thou favourest on account of the horses which thou bestowest. The word dgvusdnryite is variously rendered, ¢ g. by Professor Wilsch,
after Styana, ‘praised sincerely for (the gift of) horses ;’ by Prof. Ludwig, —
‘an roasen trefliches besitzende,’ ‘having an excellent possession in horses ;’ by Prof. Roth, ‘vom jubel der Rosse begleitete,’ ‘accompanied by the joyous neigh of horses ;’ and by Prof. Grassmann, ‘rossereiche,’ ‘rich in horses,’
4 Men with gifts: the Maghavans, or wealthy householders, who institute the sacrifice and provide offerings for the Gods and presents for the officiating priests.
5 These thy bands: the congregation of worshippers. Which ne'er are reft away: or which are never in vain, never fail to obtain their due reward from heaven : ‘Sfyana,’ Professor Wilson remarks, ‘seems rather dubious ag to the proper sense of several of these words :...... .....the sum of the meaning, agreeably to the scholiast, is, all they who, offering oblations, worship the dawn, receive the reward for the benefit of us, of me, that is the author of the hymn, ye twam havir-dudutuh sturanti te sarve apy-usmadartham phalam
dhdrayent,’
“i i
apy Tee LS A ee URES eek
HYMN 86.) ' DHE RIGVEDA, BAT
6 Give to these wealthy patrons fame, O affluent Dawn; with hero sons, 9
To these our princes who have brought rich gifts ne’er to be reft away, high-born! delightful with thy steeds !
7 Bring lofty and resplendent fame, O thou munificent Dawn, to these . Our wealthy patrons who bestow rich gifts on us of steeds and kine, high-born! delightful with thy steeds ! 8 Bring us, 0 Daughter of the Sky, subsistence in our herds of kine, Together with the sunbeams, with the shine of pure refulgent flames, high-born ! delightful with thy steeds ! -9 O Daughter of the Sky, shine forth; delay not to perform thy task. Let not the Sun with fervent beat consume thee like a robber foe, high-born ! delightful with thy steeds ! 10 So much, and more exceedingly, O Dawn, it suits thee to bestow, Thou Radiant One wno ceasest not to shine for those who sing thy praise, high-born ! delightful with thy steeds !
HYMN LXXxX. Dawn,
THe singers welcome with their hymns and praises the Goddess Dawn who bringeth in the sunlight, Sublime, by Law true to eternal Order, bright on her path, redtinted, far-refulgent. 2 She comes in front, fair, rousing up the people, making the pathways easy to be travelled. High, on her lofty chariot, all-impelling, Dawn gives her splendour at the days’ beginning. 3 She, harnessing her car with purple oxen, injuring none, hath brought perpetual riches, Opening paths to happiness, the Goddess shines, praised by all, giver of every blessing. 4 With changing tints she gleams in double splendour while from the eastward she displays her body. She travels perfectly the path of Order, nor fails to reach, as one who knows, the quarters. 5 As conscious that her limbs are bright with bathing, she stands, as "twere, erect that we may see her.
9 Delay not to perform thy task: ‘ delay not our (sacred) rite,’—Wilson.
2 In front of the Sun ; sdryasya pur ast —Sayana. 4 The quarters: the regions of the sky which she visits i in shedionde to the eternal law of the universe. 5 With bathing: in the dews of heaven,
548 THE HYMNS OF [BOOK Y,
Driving away malgnity and darkness, Dawn, Child of Heaven, hath come to us with lustre.
6 The Daughter of the Sky, like some chaste woman, bends, _ opposite to men, her forehead downward. The Maid, disclosing boons te him who worships, hath brought again the daylight as aforetime.
HYMN LXXXTq. Savitar,
Tu priests of him the lofty Priest well-skilled in hymns harness their spirit, yea, harness their holy thoughts.
He only knowing works assigns their priestly tasks. Yea, lofty is the praise of Savitar the God.
2 The Sapient One arrays himself in every form: for quadruped and biped he hath brought forth good. Excelent Savitar hath looked on heaven’s high vault, and shineth after the outgoing of the Dawn.
. 3 Even he, the God whose going-forth and majesty the other _ Deities have followed with their might, He who hath measured the terrestrial regions out by his great power, he is the Courser Savitar.
4 To the three spheres of light thou goest, Savitar, and with the rays of Sirya thou combinest thee. Around, on both sides thou encompassest the night: yea, thou, O God, art Mitra through thy righteous laws.
5 Over all generation thou art Lord alone: Pashan art thou, -O God, in all thy goings-forth. Yea, thou hast domination over all this world. SyAvasva hath brought praise to thee, O Savitar.
HYMN LXXXIT. Savitar, We crave of Savitar the God this treasure much to be enjoyed. The best, all-yielding, conquering gift of Bhaga we would | gladly win. . 2 Savitar’s own supremacy, most glorious and beloved of all, No one diminisheth in aught.
en Rec ek Do PSO A eS ee ee
1 Thelofty Priest ; Savitar. Knowing works ; skilled in rules which regulate religions functions, or perhaps understanding the intentions or wishes of the worshippers : ‘he alone knowing their functions directs the priests.’— Wilson,
2 Arrays himself in every forin: makes all erternal objects clearly visible at sunrise,
3 The Courser Savitar ; Sayana explains étaseh as white, bright, shining, It also means a horse, especially one of the horses of the Sun, and here designates the Sun himself under that’ form. See Satapathe-Brahmana, VI,'3. 1, 18 : Sacred Books of the Hast, XLI. p. 195.
4 According to Sdyana, Savitar is especially the Sun before rising, and Sfrya is the Sun in general,
Bie ew Regt
HYMN 83,} PHe RIGVHEDA. : ey
3 For Savitar who is Bhaga shall send riches to his worshipper.’ That wondrous portion we implore. 4 Send us this day, God Savitar, prosperity with progeny. Drive thou the evil dream away. 5 Savitar, God, send far away all sorrows and calamities, And send us only what is good. 6 Sinless in sight of Aditi through the God Savitar’s influence, May we obtain all lovely things. 7 We with our hymns this day elect the general God, Lord of the good, : Savitar whose decrees are true. 8 He who for ever vigilant precedes these Twain, the Day and Night, Is Savitar the thoughtful God. 9 He who gives glory unto all these living creatures with the song, And brings them forth, is Savitar. . HYMN LXXXIII. Parjanya.
Sine with these songs thy welcome to the Mighty, with adoration praise and call Parjanya.
The Bull, loud roaring, swift to send his bounty, lays in the plants the seed for germination. "
2 He smites the.trees apart, he slays the demons: all life fears
him who wields the mighty weapon.
From him exceeding strong flees e’en the guiltless, when thundering Parjanya smites the wicked.
3 Shall send; suviti, from the root su or s#, from which Savitar also is formed. The principal significations of the root are (1) to generate or bring forth ; {2} to pour forth a libation; and (8) to send or impel. See Muir, O. S. Texts, Vi 164,
4 Send us: sdvih, from the same root: Drive thou away : pard suva.
5 Send far away : pard suva.
6 Injluence : savé.
7 The general God : visvddevam: ‘who possesses all divine attributes, — Muir; ‘(identical with) all the gods,’— Wilson; ‘den allgott,’ ‘the all-god,’— Ludwig; ‘den allgdttlichen,’ ‘the all-divine,’"—Grassmann. Whose decrees are true : satydsuvum: ‘who possesses true energy.’—Muir.
9 He who gives glory : ‘he who by his creative power produces the objects of the song of praise.’--Ludwig.
Ll Purjanya : God of thunderstorms and rain, the generator and nourisher of plants and living creatures See Muir, O. S. Texts, V. 140 ff., and, especially, M. Miiller, India, What can it Teach us ? pp. 186—194,
2 The wicked: dushkritah, evil-doers. ‘There does not seem to be any aufficient reason to understand evil-doers here, and, in verse 9, of the cloud demons, or simply of the malignant clouds, as Séyana in his explanation of verse 9 does. The poet may naturally have supposed that it was exclusively. or principally the wicked who were struck down by thunderbolts.’—~Muir, O. S, Texts, V. 141,
3 Like a car-driver whipping on his horses, he makes the messengers of rain spring forward Far offresounds '’. ..7iv° 2 +f the lion, what time Parjanya ' a a AA Ae ett
oy TOT Ae Ate 9 ee shoy ear gon, be
L_- _— fills the sky ~ ‘tt. i. . 4 Forth burst the winds, down come the lightning-flashes: the plants shoot up, the realin of light is streaming. Food springs abundant for all living creatures, what time Parjanya quickens earth with moisture. 5 Thou at whose bidding earth bows low before thee, at whose ~ gommand hoofed cattle fly in terror, At whose behest the plants assume all colours, even thou Parjanya, yield us great protection. 6 Send down for us the rain of heaven, ye Maruts, and let the Stallion’s flood descend in torrents. Come hither with this thunder while thou pourest the waters down, our heavenly Lord and Father.
7 Thunder and roar: the germ of life deposit. Fly round us on. thy chariot water-laden. Thine opened water-skin draw with thee downward, and let the hollows and the heights be level.
8 Lift up the mighty vessel, pour down water, and let the liberated streams rush forward. Saturate both the earth and heaven with fatness, and for the cows let there be drink abundant.
9 When thou, with thunder and with roar, Parjanya, smitest sinners down, This universe exults thereat, yea, all that is wpon the earth, 10 Thou hast poured down the rain-flood: now withhold it. Thou hast made desert places fit for travel. Thou bast made herbs to grow for our enjoyment: yea, thou hast won thee praise from living creatures.
HYMN LXXXIV. Prithivi,
TuHou, of a truth, O Prithivt, bearest”’ the tool that rends the hills:
Thou rich in torrents, who with might quickenest earth, O Mighty Oue.
10 Thou hast won thee praise: or, perhaps, ‘thou hast fulfilled the longing of the people.’ ———
1 Prithivt: in this place not the Goddess Earth or earth personified, buta deity of the middle air or firmament. ‘ Deriripd Prithivt,’ says Sayana, ‘ Prithivi hag two forms. The tool that rends the hills: the instrument that strikes and pierces the mountains and opens the water-springs, the thunderbolt or the power that produces similar results.
HYMN 85.) THE RIGVEDA. B51
2 To thee, O wanderer at will, ring out the lauds with beams of day ‘Who drivest, like a neighing steed, the swelling cloud, O bright of hue.
3 Who graspest with thy might on earth e’en the strong sovrans of the wood,
- ‘When from the lightning of thy cloud tle rain-floods of the heaven descend.
HYMN LXXXV. Varuna.
Sine forth a hymn sublime and solemn, grateful to glorious Varuna, imperial Ruler, Who hath struck out, like one who slays the victim, earth as a skin to spread in front of Sfrya.
2 In the tree-tops the air he hath extended, put milk in kine and vigorous speed in horses, Set intellect in hearts, fire in the waters, Sirya in heaven and Soma on the mountain.
3 Varuna lets the big cask, opening downward, flow through the heaven and earth and air’s mid-region. Therewith the universe’s Sovran waters earth as the shower of rain bedews the barley.
4 When Varuna is fain for milk he moistens the sky, the land, and earth to her foundation. Then straight the mountains clothe them in the rain-cloud : the Heroes, putting forth their vigour, loose them.
2 The swelling cloud: perim; the exact meaning of the word is doubtful. Professor Ludwig thinks that the lightning is intended.
1 Sing forth; prd...... arch4. The Rishi addresses himself. Or archd may
be the first person singular, I sing. Like one who slays the victim: ‘not the ordinary Immolator, but the priest who spreads out the skin of the slaughtered victim to receive its disjointed members.’—Ludwig.
2, In the tree-tops; vaneshu, explained by Sayana as upikshdgreshu: ‘in the clouds,’ according to the St. Petersburg Lexicon. Soma on the mountain ; ‘the Soma creeper, Mfuhidhara observes, grows in the clefts of the stones of mountains, parvatdndm pashnasundhishu somavallyd utpadyamdnatwat.'— Wilson.
4 Ig fuin for milk : wishes for libations of milk ; or the meaning may be, when he wishes to draw forth the milk, the fertilizing rain, of the clouds. Earth to her foundation; the text has only prithivtm, meaning earth in its full extent (terra) as distinguished from bifmim, the land, soil, or ground, (humus or solum). Or prithivém may perhaps mean the firmament here as Sayana explains it. See note on Prithivt in the preceding hymn. The Heroes : the strong Maruts. Loose them: loosen tlie roots of the mountains and make them tremble. | :
552 THE HYMNS. OF _ [BOOK ¥
5 I will declare this mighty deed of magic, of glorious Varuna
the Lord Immortal, Who standing in the firmament hath meted the earth out with
the Sun as with a measure.
6 None, verily, hath ever let or hindered this the most wise God’s mighty deed of magic,
. Whereby with all their flood, the lucid rivers fill not one sea wherein they pour their waters.
7 Ifwe have sinned against the man who loves us, have ever wronged a brother, friend, or comrade, The neighbour ever with us, or a stranger, O Varuna, remove from us the trespass. 8 If we, as gamesters cheat at play, have cheated, done wrong unwittingly or sinned of purpose, Cast all these sins away like loosened fetters, and, Varuna, let us be thine own belovéd.
HYMN LXXXVI. Indra-Agni.
THe mortal man whom ye, the Twain, Indra and Agni, help in fight, Breaks through e’en strongly-guarded wealth as Trita burst his way through reeds. 2 The Twain invincible in war, worthy to be renowned in frays, Lords of the Fivefold People, these, Indra and Agni, we invoke. 3 Impetuous is their strength, and keen the lightning of the mighty Pair, Which from their arms speeds with the car to Vritra’s slayer for the kine. 4 Indra and Agni, we invoke you both, as such, to send your cars : Lords of quick-coming bounty, ye who know, chief lovers of the song. 5 These who give increase day by day, Gods without guile for mortal man, Worthy themselves, I honour most, Two Gods as partners, for my horse.
5 Deed of magic: méydém: or the word may be rendered by ‘device’ or ‘design.’ See Wallis, Cosmology of the Rigveda, pp. 102, 108,
1 Through reeds: 80 Professor Roth interprets the vfnth of the text. See
I. 52, 5. According to Siyana the meaning is, as Trita the Rishi breaka down and refutes the words or arguments of his opponents,
2 The Fivefold People; the five Aryan tribes.
5 Lhonour most: puréd dudhé ; I set in front, in the most honourable place. For my horse: that I may win the chariot-race. ‘For (the sake of obtaining) horses,’ — Wilson,
AYMN. 87.) - THE RIGVEDA, 5AS
6 The strength-bestowing offering thus to Indra-Agni hath been paid, as butter, purified by stones.
Deal to our princes high renown, deal wealth to those’who sing your praise, deal food to those who sing’ your praise.
HYMN LXXXVIL . M on
To Vishnu, to the Mighty whom the Maruts follow let your hymns born in song go forth, Evayamarut ; To the impetuous, strong band, adorned with bracelets, that
- rushes on in joy and ever roars for vigour. 2 They who with might were manifest, and who willingly by their own kuowledge told it forth, Evay&marut. | Maruts, this strength of yours no wisdom comprehendeth : through their gifts’ greatness they are moveless as the mountains. 3 Who by the psalm they sing are heard, from lofty heaven, the strong, the brightly shining Ones, EvayAmarut ; In whose abode there is no mightier one to move them, whose lightnings are as fires, who urge the roaring rivers.
6 As butter: Sdayana explains ghritdm, sacrificial oil or clarified butter, by Soma juice; but paidm, purified, qualifies havydm, the offering, and not ghrtidm, The libation of Soma juice which has been purified by the operation of the press-stones, strainer, etc., has been offered like clarified butter or holy oil,
coakoemabanactban
The hynin is ascribed toa Rishi Evay4marut, a namie which is evidently borrowed from the refrain.
1 Born in song: developing themselves and taking form in song: wvdcht nishpannd :—Sayaga. ‘ Voice-born.’—Wilson. Or girijd may have its usual meaning, mountain-born, with reference to the close connexion of the hymns with the pressing-stones which came from the hills. Zvaydmarut: Professor Wilson, following Sayana, translates: ‘May the voice-born praises of Evaya-, marut reach you, Vishnu, attended by the Maruts,’ and observes that ‘the name of the Rishi, Hvaydmarut, remains unaltered in its case termination, whatever may be its syntactical connection with the rest of the sentence.’ This is manifestly impossible, and the word is certainly not a proper name. Evuyd, in I. 156.1, ‘going thy wonted way,’ isan epithet of Vishnu, and Professor Roth thinks that Hvay#marut is an exclamation meaning, O Vishnu - and Maruts! or, O Maruts who speed around! But in both these cases it would be necessary to change the accent, both in this hymn and in the Samaveda where stanza 1 occurs again. Professor Grassmann suggests, ‘ speeding (like Vishnu) is the Marut host,’ or, ‘ The speeding Vishnu is the true Marut, or lord of the Maruts,’ as the probable meaning of the word. I find Evayffmarut unintelligible, and, as Professor Ludwig has done, leave it untranslated, as a mere sacrificial exclamation. See Vedio Hymns (Sacred Books of the East) Part 1, p. 365.
Bb4 «THE RIGVEDA, BOOK V.
4 He of the Mighty Stride forth strode, Evayamarut, out of the spacious dwelling-place, their home in common. Wheh he, himself, hath yoked his emulous strong horses on heights, he cometh forth, joy-giving, with the Heroes.
5 Like your tremendous roar, the rainer with light flashing, strong, speeding, hath made all tremble, Evaydmarut, Wherewith victorious ye, self-luminous, press onward, with strong reins, decked with gold, impetuous and wellweaponed. § Unbounded is your greatness, ye of mighty power: may your bright vigour be our aid, Evayamarut.; For ye are visible helpers in the time of trouble: like fires, aglow with light, save us from shame and insult,
7 So may the Rudras, mighty warriors, Evayimarut, with splendid brilliancy, like fires, be our protectors; : They whose terrestrial dwelling-place is wide-extended, whom none suspect of sin, whose bands have lofty courage.
8 Come in a friendly spirit, come to us, O Maruts, and hear his call who praises you, Evayamarut. Like car-borne men, one-minded with the mighty Vishnu, keep enmity far from us with your deeds of wonder.
9 Come to our sacrifice, ye Holy Ones, to bless it, and, free from demons, hear our call, Evayamarut.
Most excellent, like mountains in the air’s mid-region, be
irresistible, ye Wise, to this man’s hater.
4 He of the Mighty Stride: Vishnu. According to Sdyana, the wide-spreading (band of Maruts). Thew home: Vishnu’s and Indra’s, With the Heroes ; with the Maruts.
6 In the time of trouble: the meaning of prasitau is uncertain. Professor Wilson, after Sayana, translates : ‘for you are regulators for overseeing (what §s fit for) the limits of the sacrifice.’
9 Lhig man’s hater: him who hates the institutor of the sacrifice, or derides and reviles the holy ceremony.
BOOK THE SIXTH.
HYMN Tf. Agni, THOU, first inventor of this prayer, O Agni, Worker of Marvels, hast become our Herald. Thou, Bull, hast made us strength which none may conquer - strength that shall overcome all other prowess.
2 As Priest thou sattest at the seat of worship, furthering us, best Offerer, meet for honour. F
So first to thee have pious men resorted, turning thy mind to thoughts of ample riches.
3 In thee, still watching, they have followed riches, who goest with much wealth as with an army, The radiant Agni, lofty, fair to look on, worshipped with marrow, evermore resplendent.
4 They who approached the God’s abode with homage, eager for glory, won them perfect glory: Yea, they gained even sacrilicial titles, and found delight in thine auspicious aspect.
5 On earth the people magnify thee greatly, thee their celestial and terrestrial riches. Thou, Helper, must be known as our Preserver, Father and Mother of mankind for ever.
6 Dear priest among mankind, adorable Agni hath seated him, joy-giver, skilled in worship.
Let us approach thee shining in thy dwelling, kneeling upon our knees, with adoration, —
7 Longing for bliss, pure-minded, God-devoted, Agni, we seek thee, such, meet to be lauded.
Thou, Agni, leddest forth our men to battle, refulgent with the heaven’s exalted splendour,
The Rishi of the hymn is Bharadvaja, to whom, with a few exceptions, all the hymns of this Book are attributed.
i Our Herald: or Invoking Priest who calls the Gods to the sacrifice.
ay et witlip marrow: to whom especially the fat covering of the 2 ", + « vietims was offered,
4 they who approached the God's abode; the Ribhus, Maruts, or Angirases may be meant.
5 Their celestial and terrestrial riches : vityah ubhaydsah ; literally, riches of both kinds. According to Séyana, consisting in cattle and in possessions other than cattle.
656 rH HYMNS OF [Book Vi.
8 Sage of mankind, all peoples’ Lord and Master, the Bull of men, the sender down of blessings, . Still ‘pressing on, promoting, purifying, Agni the Holy One, the Lord of riches. 9 Agni, the mortal who hath toiled and worshipped, brought thea oblations with his kindled fuel, And well knows sacrifice with adoration, gaing every joy with thee to guard and help him. 10 Mightily let us worship thee the Mighty, with reverence, Agni!
fuel and oblations, _ With songs, O Son of Strength, with hymns, with altar: so
may we strive for thine atispicious favour. 11 Thou who hast covered heaven and earth with splendour and with thy glories, glorious and triumphant, Continue thou to shine on us, O Agni, with strength abundant, rich, and long-enduring. 12 Votichsafe us ever, as man uceds, O Vasu, abundant wealth of _ kine for son and offspring. Food noble, plenteous, far from sin and evil, be with us, and fair fame to make us happy. 13 May I obtain much wealth in many places by love of thee and through thy grace, King Agni ; For in thee, Bounteous One,in thee the Sovran, Agni, are many boons for him who serves thee.
HYMN It. Agni.
Tov, Agni, even as Mitra, hast a princely glory of thine own. Thou, active Vasu, makest fame increase like full prosperity. 2 For, verily, men pray to thee with sacrifices and with songs. To thee the Friendly Courser, seen of all, comes speeding through the air. 3 Of one accord men kindle thee Heaven’s signal of the sacrifice, When, craving bliss, this race of man invites thee to the solemn rite. 4 Let the man thrive who travails sore, in prayer, for thee the Bountiful.
8 Sage of mankind, etc: Sage, Lord, Bull, etc. are in the accusative case, in apposition with ‘thee’ in stanza 7, though separated by an intervening half: stanza,
2 The Friendly Courser : the Sun.
3 Or, possibly, as suggested by Professor Ludwig, ‘The men accordant with the heaven light thee the sign of gacrifice;’ that, is, understanding the signa in heaven and so knowing the proper time for the ceremony.
AIYMN 3.) THE RIGVEDA. 557 He with the help of lofty Dyaus comes safe pee straits
of enmity. 5 The mortal who with fuel lights thy flame and offers unto thee, », Supports a house with many a pinch: feet to live a hundred REE 6 Thy bright smoke lifts itself aloft, 0 a far-extended shines in " heaven. For, Purifier! like the Sun thou beamest with thy radiant glow. 7% For in men’s houses thou must be glorified as a well-loved guest,
yay like an elder in a fort, claiming protection like a son.
8 Thou, Agni, like an able steed, art urged by wisdom in the wood. Thou art like wind ; food, home art thon, like a young horse that runs astray.
9 E’en things imperishable, thou, O Agni, like a grazing ox, Eatest, when hosts, Eternal One! of thee the Mighty rend the ‘woods.
10 Agni, thou enterest as Priest the home of men who sacrifice Lord of the people, prosper them. Accept the offering, Angiras | 11 0 Agni, God with Mitra’s might, call hither the favour of the Gods from earth and heaven. Bring weal from heaven, that men may dwell securely. May we o’ercome the foe’s malign oppressions, may we o’ercome them, through thy help o’ercome them.
HYMN III, Agni, Trung, guardian of the Law, thy faithful servant wins ample light and dwells in peace, O Agni, Whom thou, as Varuna in aecord with Mitra, guardest, O God, by banishing his tr ‘ouble.
2 He hath paid sacrifices, toiled in worship, and offered gifts to wealth-increasin g Agni.
7 Gay like an elder ; Agni must be respected and cared for like a father as wel] as protected like a son.
8 In the wood: wherein fire is produced by attrition, The exact meaning of the stanza is somewhat uncertain. Like wind; moving everywhere.
9 Hatezst - this or sume similar verb must be supplied,
1 As Varuna in accord with Mitra: that is, Agni, Varuna, and Mitra as one,— Ludwig.
Him the displeasure of the famous moves not, outrage and scQrn affect not such a mortal. 8 Bright God, whose look is free from stain like Sirya’s, thou, swift, what time thou earnestly desirest, Hast gear to give us. Come with joy at evening, where, Child of Wood, thou mayest also tarry. 4 Fierce is his gait and vast his wondrous body: he champeth like a horse with bit and bridle, And, darting forth his tongue, as ’twere a hatchet, burning the woods, smelteth them like a smelter. 5 Archer-like, fain to shoot, he sets his arrow, and whets his splendour like the edge of iron: The messenger of night with brilliant pathway, like a treeroosting bird of rapid pinion. 6 -In beams of morn he clothes him like the singer, and bright as Mitra with his splendour crackles. Red. in the night, by day the men’s possession: red, he belongs to men by day, Immortal. . 7 Like Heaven’s when scattering beams his voice was uttered : among the plants the radiant Hero shouted, Who with his glow in rapid course came hither to fill both worlds, well-wedded Dames, with trexsure. 8 Who, with supporting streams and rays that suit him, hath flashed like lightning with his native vigour. Like the deft Maker of the bandof Maruts, the bright impetuous One hath shone refulgent.
. 83.1 gratefully adopt Professor Pischel’s interpretation of this very difficult Stariza which I had regarded as hopelessly obscure, See Vedische Studien, I. Pp. 87—~50.
4 With dit and bridle : yamasitnd asi; ‘ champing fodder with his mouth.’— hott As 'twere aw hatchet: Agni, and not his tongue, is likened to the atchet.
5 Of iron : or metal, the exact meaning of dyas being uncertain. 6 In beams of morn; the light of erty “oie chines on the fire and the
singer alike and simultaneously. :’« ro Wf oo: “diffusing friendly light.’—Wilson. Zhe men’s possession: 1 take nrtn asa shortened form of arindm,; but it is difficult to make sense of the half-stanza. Professor Wilson, following Sayana, translates : (he it is) who is luminous by night, and who lights men (to their work) by day; who is immortal and radiant ; who lights men by day’. The verb is supplied by Sayana.
7 like Heaven's: like the voice of Dyaus, the thumder. Well-wedded Dames: having excellent Lords, perhaps Indra and Agni. ae
8 The deft Maker of the band of Maruts : Dyaus is probably intended,
HYMN 4] ' (HE RIGVEDA, Bbg
“HYMN Iv. a Agni,
As at man’s service of the Gods, Invoker, thor, Sen of Strength, dost sacrifice and worship, |
So bring for us to-day all Gods together, bring willingly the
willing Gods, O Agni.
2 May Agni, radiant Herald of the morning, meet to be known,
accept our praise with favour.
Dear to all life, mid mortal men Immortal,. our guest, awake at dawn, is Jaitavedas. 3 Whose might the very heavens regard with wonder: bright as the Sun he clothes himself with lustre. ' He who sends forth, Eternal Purifier, hath shattered e’en the ancient works of Asna. 4 Thou art a Singer, Son! our feast-conypanion: Agni at birth prepared his food and pathway. Therefore vouchsafe us strength, O Strength-bestower. Win like a King’: foes trouble not thy dwelling. 5 Even he who eats his firm hard food with swiftness, and overtakes the nights as Vayu kingdoms. May we o’ercome those who resist thine orders, like a steed casting down the flying foemen. 6 Like Sarya with his fulgent rays, O Agni, thon overspreadest both the worlds with splendour. Decked with bright colour he dispels the darkness, like Ausija, with clear flame swiftly flying. 7 We have elected thee as most delightful for thy beams’ glow: hear our great Jaud, O Agni. The best men praise thee as the peer of Indra in strength, mid Gods, like Vayu in thy bounty.
1 Invoker ; Hotar, herald or inviter of the Gods.
_ 8 Agna; apparently one of the demons of drought.
4 His food and pathway: or his pathway to his food may be intended.
5 His firm hard food: vdrandm annam ; the food of elephants, 7. e. trees, according to Professor Ludwig. Professor Wilson, following Sayana, translates the first half-line : ‘ He who whets his (gloom}—dispersing (radiance), who eats the (offered) oblation.’ As Vdyu kingdoms ; rishivt standing, perhaps, for r&shiryd (rdshtrydni), but the exact meaning is uncertain. Perhaps, as Professor | Ludwig suggests, as Vayu or the wind blows uninterrupted through the whole land, so Agni is kindled at night-fall and again at early dawn before the night has entirely passed away. pees
6 Like Ausija: perhaps some contemporary priest, who is regarded as bringing back the daylight by prayer and sacrifice, ‘Like the adored (sun).’— Wilson. .
8 Now, Agni, on the tranquil paths of riches come to us for our weal: save us from sorrow. Grant chiefs and bard this boon. May we live happy, with hero children, through a hundred winters.
HYMN V. Agni.
I rnvocats your Son of Strength, the Youthful, with hymns, the Youngest God, whose speech is guileless ;
Sage who sends wealth comprising every treasure, bringer of many boons, devoid of malice.
2 At eve and morn thy pious servants bring thee their precious gifts, O Priest of many aspects,
On whom, the Purifier, all things living, as on firm ground their happiness have stablished.
3 Thou from of old hast dwelt among these people, by mental power the charioteer of blessings. Hence sendest thou, O sapient Jatavedas, to him who serves thee treasures in succesgion.
4 Agni, whoever secretly attacks us, the neighbour, thou with Mitra’s might ! who harms us, Burn him with thine own Steers for ever youthful, burning with burning heat, thou fiereest burner.
35 He who serves thee with sacrifice and fuel,with hymn, O Son of Strength, and chanted praises, Shines out, Immortal! in the midst of mortals, a sage, with wealth, with splendour and with glory.
6 Do this, O Agni, when we urge thee, quickly, triumphant in thy might subdue our foemen. When thou art praised with words and decked with brightness, accept this chanted hymn, the singer’s worship.
7 Help us, that we may gain this wish, O Agni, gain riches, Wealthy One! with store of heroes. Desiring strength from thee may we be strengthened, and win, Kternal! thine eternal glory.
8 Tranquil : avrikdbhih ; literally untroubled by wolves, or enemies. Grant chiefs und bard: the wealthy men who institute the sacrifice and the priest who sings. Or it may be rendered, ‘Grant the chiefs’ bard,’ that is, the priest who sings for his wealthy patrons, A hundred winters: see V. 54. 15, note.
2 Priest of many aspects ; purvantka, having many faces, aspects, or manifestations. According to Séyana, having many flames instead of faces,
4 Thine own Steers: thy strong flames. Burn him, ete, : tdpd tapishiha tdpasd apasvin,
HYMN VI. Agni, Her who seeks furtherance and grace to help him goes to the Son of Strength with newest worship, ‘ Calling the heavenly Priest to share the banquet, who rends the wood, bright, with his blackened pathway.
2 White-hned and thundering he dwells in splendour, Most Youthful, with the loud-voiced and eternal— Agni, most variform, the Purifier, who follows crunching many ample forests.
3 Incited by the wind thy flames, O Agni, move onward, Pure One! pure, in all directions. Thy most destructive heavenly Navagvas break the woods down and devastate them boldly.
4 Thy pure white horses from their bonds are loosened: O Radiant One, they shear the ground beneath them, And far and wide shines out thy flame, and flickers rapidly moving over earth’s high ridges.
5 Forth darts the Bull’s tongue like the sharp stone weapon discharged by him who fights to win the catile. Agni’s fierce flame is like a hero’s onset: dread and resistless he destroys the forests. 6 Thou with the sunlight of the great Impeller hast boldly overspread the earth’s expanses. So drive away with conquering might all perils: fighting our foemen burn up those who harm us. i Wondrous! of wondrous power! give to the singer wealth wondrous, marked, most wonderful, life-giving. Wealth bright, O Bright One, vast, with many heroes, give with thy bright flames to the man who lauds thee,
HYMN VII. Agni, Him, messenger of earth and head of heaven, Agni Vaisvanara, born in holy Order, The Sage, the King, the guest of men, a vessel fit for their mouths, the Gods have generated.
2 The loud-voiced and eternal; the Maruts.
3 Navagvas; the flames of fire being regarded as the ministers of Agni, who is the best or oldest of the Angirases of whom the Navagvas are a class.
4 Eurth’s high ridges: adhi stau prigneh; Prisni here being the multiform earth.
5 Who fights to win the cattle: Indra who wars with demons of drought and darkness.
6 The great Impeller: Strya, the vivifying Sun.
7 Sd chitra chited-r -hi44i644-) 18) * chitrakshatra chitrétamam vasodhim | Chandram rayim j,i" cals + os. chandra chandribhir grinaté yuvasve.,
1 A vessel fit for their mouths: through whose means they receive men’s offerings.
2 Him have they praised, mid-point of sacrifices, great cistern of libations, seat of riches. Vaigsvanara, conveyer of oblations, ensign of worship, have the Gods enzendered. 3 From thee, O Agni, springs the mighty singer, from thee come ' “heroes who subdue the foeman. | O King, Vaisvénara, bestow thou on us excellent treasures worthy to be longed for. 4 To thee, Immortal! when to life thou springest, all the Gods sing for joy as to their infant. They by thy mental powers were made immortal, Vaisvanara, when thou shonest from thy Parents. 5 Agni Vaisvinara, no one hath ever resisted these.thy mighty , ordinances, When thon, arising from thy Parents’ bosom, foundest the light for days’ appointed courses. 6 The summits of the heaven are traversed through and through ' by the Immortal’s light, Vaisvanara’s brilliancy. All creatures in existence rest upon his head. The Seven swift-flowing Streams have grown like branches forth.
7 VaisvAnara, who measured out the realms of air, Sage very wise who made the lucid spheres of heaven, The Undeceivable who spread out all the worlds, keeper is he and guard of immortality.
HYMN VII. ei
Ar Jitavedas’ holy gathering I will tellaloud the conquering might of the swift red-hued Steer.
A pure and fresher hymn flows to Vaisvdnara, even as for Agni lovely Soma is made pure.
2 That Agni, when in loftiest heaven he sprang to life, Guardian of Holy Laws, kept and observed them well. | Exceeding wise, he measured out the firmament. Vaisvanara attained to heaven by mightiness.
3 Wonderful Mitra propped the heaven and earth apart, and __ covered and concealed the darkness with his light.
2 Mid-point of sacrifices : ‘the bond of sacrifices.’— Wilson, Agni or fire is essential in all sacrifices.
8 The Seven swift-fowing Streams: the five rivers of the Panj4b, the Indus and the Sdrasvati or the Kubha. Have grown: from Vaigsvanara Agni. 7 _ 7 Of immortality: according to Siyana, of water which is the cause of immortality. ‘ Of ambrosial (rain).’— Wilson.
eae
He made the two bowls part asunder like two skins. VaisvAnara
put forth all his creative power. ; :
‘4 The Mighty seized him in the bosom of the floods: the people waited on the King who should be praised.
As envoy of Vivasvan MAtarisvan brought Agni Vaisvanara
hither from far away.
‘5 In every age bestow upon the singers wealth, worthy of holy synods, glorious, ever new. , King, undecaying, as it: were with sharpened bolt, smite down the sinner like a tree with lightning-flash,
6 Do thou bestow, O Agni, on our wealthy chiefs, rule, with good heroes, undecaying, bending not.
“So may we win for us strength, O Vaisvanara, hundredfold, thousandfold, O Agni, by thy help.
7 O thou who dwellest in three places, Helper, keep with effective guards our princely patrons. Keep our band, Agni, who have brought thee presents. Lengthen their lives, Vaisvanara, when lauded. HYMN IX. Agni. One half of day is dark, and bright the other ; both atmospheres move on by sage devices. Agni Vaisvinara, when born as Sovran, hath with his lustre overcome the darkness.
2 I know not either warp or woof, I know not the web they weave when moving to the contest.
3 The two bowls: the heaven and earth, called dhishdne or bowls from their hemispherical appearance.
4 Lhe Mighty : the Gods who followed and found the fugitive Agni. The people: or the subjects, visah. Of Vivasvda: according to Saiyana, from
ditya or the Sun.
7 Who dwellest in three places: in heaven asthe Sun, in the firmament ag lightning, and on earth as ‘fire. ——
"The hymn is somewhat obscure ; but the general purport appears to be ; Agni is the priests’ guide and teacher. As sunlight dispels the darkneas so he enlightens our understandings. I know nothing of the mysteries of sacritice ; but I look to Agni for light, and prepare the ear and eye of my mind to receive knowledge and inspiration from him.
"1 Both atmospheres : the réjas or atmosphere is divided into two parts, one half belonging to the sky and the other to the earth. See Wallis, The Cosmology of the Rigveda, pp. 115, 116. j
2 I know not either warp or woof: ‘The first half of the stanza,..implies, according to those who know tradition, erp e+d4vadat, says Séyana, @ figurative allusion to the mysteries of sacrifive: .¢ iin: ‘+ / the warp, tantu, are the metres of the Vedas, those of the woof, otu, the liturgic prayers and ceremonial, the combination of which two is the cloth, or sacrifice : the atmavidah, or, Vedantis, understand i+ 23 -"x.7inz t+ the mysteries of creation, the threads of the warp being the «4. ol. cl -.:=, those of the woof the gross, and their combination the universe.’—Wilson. Professor Grassmann
Whose son shall here speak words that must be spoken without : assigtance from the Father near him ? 3 For both the warp and woof he understandeth, and in due time shall speak what should be spoken, | Who knoweth as the immortal world’s Protector, descending, seeing with no aid from other. 4 He is the Priest, the first of all: behold him. Mid mortal men he is the light immortal. Here was he born, firm-seated in his station, Immortal, ever waxing in his body. 5 A firm light hath been set for men to look on: among all things that fly the mind is swiftest. All Gods of one accord, with one intention, move unobstructed to a single purpose. 6 Mine ears unclose to hear, mine eye to see him ; the light that harbours in my spirit broadens. Far roams my mind whose thoughts are in the distance. What shall I speak, what shall I now imagine? 7 All the Gods bowed them down in fear before thee, Agni, when thou wast dwelling in the darkness. Vaisvanara‘be gracious to assist us, may the Immortal favour us and help us. HYMN X. Agni,
InstTau at sacrifice, while the rite advances, your pleasant,
heavenly Agni, meet for praises. With hymns—for he illumines us—install him. He, Jatavedas,
makes our rites successful.
and the translators of the Stebenzig Lieder think that a young singer is pre” paring himself for a contest with older bards, and, being distrustful of his own unaided powers to find material for his song, expresses his reliance upon Agni, and seeks inspiration from him. To the contest: the sacrifice is‘here intended : a meeting for religious worship ; sanyamane devayajune,—S4yana,
Whose son: Agni is the Father whose aid every one requires, however excellent his own human father may be,
5 A firm light: Agni remains in his place, and the effectual performance of the sacrifice depends upon the activity of his mind,
‘According tothe Veddnti view of the text, the light is Brahma, seated spontaneously in the heart as the means of true knowledge, to which all the senses, together with the mind and consciousness, refer, as to the one cause of creation, or Paramdimd, supreme spirit.’—Wilson. The stanza is translated by Prof. Wilson, after Siyana: ‘A steady light, swifter than thought, stationed among moving beings to shew (the way) to happiness: all the godg being of one mind and of like wisdom, proceed respectfully to the presence of the one (chief) agent, (Vaisvdnara)’.
1 Install: establish him as your Purohita or Chief Priest ; or set him in front as the Ahavaniya fire,
HYMN 11) ' DHE RIGVEDA, | 565
2 Hear this laud, Radiant Priest of many aspects, O Agni with the fires of man enkindled, | Laud which bards send forth pure as sacred butter! strength to this man, as’twere for self-advantage. 3 Mid mortal men that singer thrives in glory who offers gifts with hymns of praise to Agni, And the God, wondrous bright, with wondrous succours helps him to win a stable filled with cattle.
4 He, at his birth, whose path is black behind him, filled heavén and earth with far-apparent splendour : And he himself hath been, through night’s thick darkness, made manifest by light, the Purifier. 5 With thy most mighty aid, confer, O Agni, wonderful wealth on us and on our princes, Who stand preéminent, surpassing others in liberal gifts, in fame, and hero virtues. 6 Agni, accept this sacrifice with gladness, which, seated here, the worshipper presenteth. Fair hymns hadst thou among the Bharadvajas, and holpest them to gain abundant vigour. 7 Scatter our foes, increase our store. May we be glad a hundred winters with brave sons.
HYMN XI. Agni, BacERLy sacrifice thou, most skilful, Agni! Priest, pressing on as if the Maruts sent thee.
To our oblation bring the two Nasatyas, Mitra and Varun and Earth and Heaven.
2 Thon art our guileless, most delightful Herald, the God, among mankind, of holy synods.
A Priest with purifying tongue, O Agni, sacrifice with thy mouth to thine own body.
2 Strength to this mun: the hymn is to give strength to the worshipper, and the priests are to sing with vigour as though their own interests were immediately concerned. Sdyana takes mamatd (out of self-interest) as a proper name, ‘As Mamataé (formerly offered it).’—Wilson.
8 A stuble filled with cattle: the expression includes the waters of heaven, the light of day, and booty in cattle-lifting expeditions.
6 Bharadvdjas: the family of the great Rishi to whom the hymn was revealed, 7 A hundred winters; see note on VI. 4. 8.
2 Of holy synods; I follow Professor Ludwig in taking vidathd ag an old genitive plural, and not=vidathe, as Sayana does, Saevijice...... to thine own body: or, sacrifice...,..thy proper body ; or, ‘keep thine own body near us to be worshipped,’
3 For even the blesstd longing that is in thee would bring the Gods down to the singer’s worship, : When-the Angirases’ sagest Sage, the Poet, sings the sweet measure at the solemn service. 4 Bright hath he beamed, the wise, the far-refulgent. Worship the two wide-spreading Worlds, O Agni, _ Whom as the Living One rich in oblations the Five Tribes, bringing gifts, adorn with homage. 5 When I with reverence clip the grass for Agni, when the trimmed ladie, full of oil, is lifted, Firm on the seat of earth is based the altar: eye-like, the sacrifice is directed Sun-ward. -§ Enrich us, 0 thou Priest of many aspects, with the Gods, Agni, with thy fires, enkindled. O Son of Strength, clad in the robe of riches, may we escape from woe as from a prison.
HYMN XII. Agni. Kina of trimmed grass, Herald within the dwelling, may Agni worship the Impeller’s World-halves. He, Sonof Strength, the Holy, from a distance hath spread himself abroad with light like Sirya. 2 In thee, most wise, shall Dyaus, for full perfection, King! Holy One! pronounce the call to worship. Found in three places, like the Speeder's footstep, come to present men’s riches as oblations ! 3 Whose blaze most splendid, sovran in the forest, shines waxing on his way like the Impeller. He knows himself, like as a guileless smelter, not to be stayed among the plants, Immortal. 4 Our friends extol him like a steed for vigour, even Agni in the dwelling, Jatavedas.
1 Lhe Impeller’s World-hatves ; the heaven and earth, illumined by, and so belonging to, the all-vivifying Sun.
2 In thee: or by thee, in thy lightning form, Dyaus or Heaven shall pronounce the ydjyd, the consecrating text used at sacrifices, and thus invite the Gods to be present. Found tn three pliuces: in heaven, atmosphere, and éarth, and in the corresponding fire-receptacles at sacrifice. The Speeder’s footstep : the threefold step of Vishiiu as the Sun, traversing the three worlds of earth, air, and sky.
38 A gutleless smelter; he knows his power to consume what he attacks, like a melter of metal who knows what he can do and does not deceive himself, According to Séyana, dravit@ here. means runner, ‘rushing like the innoxious (wind),’—Wilson, p
Tree-fed, he fights with power as doth a champion, like Dawn’s Sire to be praised with sacrifices. 5 Men wonder at his shining glows when, paring the woods with ease, o’er the broad earth he goeth, And, like a rushing flood, loosed quickly, burneth, swift as’ a guilty thief, o’er desert places. 6 So mighty thou protectest us from slander, O Champion, Agni ! with all fires enkindled. Bring opulence and drive away afflicton. May brave sons gladden us through a hundred winters.
HYMN XIII. Agni.
From thee, as branches from a tree, O Agni, from thee, Auspicious God! spring all our blessings— Wealth swiftly, strength in battle with our “foemen, the rain besought of heaven, the flow of waters. 2 Thou art our Bhaga, to send wealth: thou dwellest, like. circumambient air, with wondrous splendour. Friend art thou of the lofty Law, like Mitra, Controller, Agni ! God ! of many a blessing. 3 Agni! the hero slays with might his foeman; the singer bears away the Pani’s booty— Even he whom thou, Sage, born in Law, incitest by wealth, accordant with the Child of Waters. 4 The man who, Son of Strength! with sacrifices, hymns, lauds, attracts thy fervour to the altar, Enjoys each precious thing, O God, O Agni, gains wealth of corn and is the lord of treasures. 5 Grant, Son of Strength, to men for their subsistence such things as bring high fame and hero children. For thou with might givest much food in cattle even to the wicked wolf when he is hungry. 6 Eloquent, Son of Strength, Most Mighty, Agni, vouchsafe us seed and offspring, full of vigour. May I by all my songs obtain abundance. May brave sons gladden us through a hundred winters.
4 Duwn's Sire; Dyaus or Heaven, the Father of Ushas or Dawn,
3 His foeman : vritram signifying any enemy: dvarakam satrum —SAyana, The Child of Waters: here said to mean the lightning, born of the watery cloud.
§ Lo the wicked wolf: or, perhaps, even to the foe Vrika, Cf, VIL 68. 8. —
HYMN XIV. Agni. wees to Agni hath endeared his thought and service by his ans That mortal eats before the rest, and finds sufficiency of food. 2 Agni, in truth, is passing wise, most skilled in ordering, a Seer. At sacrifices Manus’ sons glorify Agni as their Priest. 3 The foeman’s wealth in many a place, Agni, is emulous to help. Men fight the tiend, and seek by rites to overcome the riteless foe. _4 Agni bestows the hero chief, winner of waters, firm in fray. Soon as they look upon his might his enemies tremble in alarm.
5 For with his wisdom Agni, God, protects the mortal from reproach,
Whose conquering wealth is never checked, is never checked in deeds of might.
6 O Agni, God with Mitra’s might call hither the favour of the Gods from earth and heaven.
Bring weal from heaven that men may dwell securely. May we oercome the foe’s malign oppressions, may we o’ercome them, through thy help o’ercome them.
HYMN XY. Agni.
Wirn this my song I strive to reach this guest of yours, who wakes at early morn, the Lord of all the tribes.
Each time he comes from heaven, the Pure One from of old: from ancient days the Child eats everlasting food.
2 Whom, well-disposed, the Bhrigus stablished as a Friend, whom men must glorify, high-flaming in the wood.
As such, most friendly, thou art every day extolled in lauds by Vitahavya, O thou wondrous God.
3 Be thou the foeless helper of the skilful man, subduer of the enemy near or far away.
Bestow a wealthy home on men, O Son of Strength. Give Vitahavya riches spreading far and wide, give Bharadvaja wide-spread wealth.
4 Him, your refulgent guest, Agni who comes from heaven, the Herald of mankind, well-skilled in sacred rites,
1 That mortal eats before the rest: ‘May the mortal...... quickly become distinguished as first (amongst men).’— Wilson. )
2 Most skilled in ordering ; the chief regulator of religious rites,
38 Emulous to help : waiting for us to seize and use.
1 The Child: born of the fire-sticks, or of Heaven and Earth. verlasting food: the Amrita contained in the sacrificial offerings.
2 Vitahavya: either the name of the Rishi, as Séyana takes it, or an epithet ‘ whose oblations are enjoyed,’ qualifying Bharadvaja understood,
HYMN 15} . DHE RIGVEDA, 669
Who, like a holy singer, utters heavenly words, oblation-bearer, envoy, God, I seek with hymns. ane '6& Who with his purifying, eye-attracting form hath shone” upek the earth as with the light of Dawn : . - Who speeding on, as in the fight of Etaga, cometh, untouched by age, as one athirst in heat. 6 Worship ye Agni, Agni, with your log of wood; praise your beloved, your belovéd guest with songs. Iuvite ye the Immortal hither with your hymns. A God among the Gods, he loveth what is choice, loveth our service, God mid Gods. 7 Agni inflamed with fuel in my song I sing, pure, Cleanses, stedfast, set in front at sacrifice. Wise JAtavedas we implore with prayers for bliss, the Priest, the holy Singer, bounteous, void of guile. 8 Men, Agni, in each age have made thee, Deathless One, their envoy, offering-bearet, guard adorable. With reverence Gods and mortals have established thee, the ever-watchful, omnipresent Household Lord.
9 Thou, Agni, ordering the works and ways of both, as envoy of the Gods traversest both the worlds. When we lay claim to thy regard and gracious care, be thou to us a thrice-protecting friendly guard.
10 Him fair of face, rapid, and fair to look on, him very wise may we who know not follow. Let him who knows all rules invite for worship, Agni announce our offering to the Immortals.
11 Him, Agni, thou deliverest and savest who brings his prayer to thee the Wise, O Hero, The end of sacrifice or its inception; yea, thou endowest him with power and riches. 12 Guard us from him who would assail us, Agni; preserve us, 0 thou Victor, from cdishonour. Here let the place of darkening come upon thee: may wealth be ours, desirable in thousands.
5 In the fight of EHtasa; when he contended with Sdrya. See II, 19. 5, where Indra is said to have assisted Etaga.
9 Of both: of Gods and men.
11 The second half of the stanza is not clear. Professor Wilson paraphrases it after Sayana: ‘thou rewardest with strength and with riches him Saher undertakes) the institution, (who effects) the accomplishment, of the sacrifice. at The place of darkening ; this passage is very obscure. Professor Ludwig thinks that the time of battle is meant, May the foes who attack us find
13 Agni, the Priest, is King, Lord of the homestead, he, Jatavedas, knows all generations. Most ‘skilful worshipper mid Gods and mortals, may he begin the sacrifice, the Holy. . 14 Whate’er to-day thou, bright-flamed Priest, enjoyest from the man’s rite—for thou art Sacrificer— Worship, for duly dost thou spread in greatness: bear off thine offerings of to-day, Most Youthful. 15 Look thou upon the viands duly laid for thee. Fain would he set thee here to worship Heaven and Earth. Help us, O liberal Agni, in the strife for spoil, so that we may o’ercome all things that trouble us, o’ercome, o’ercome
them with thy help. 16 Together with all Gods, O fair-faced Agni, be seated first
upon the wool-lined altar, Nest-like, bedewed with oil, Bear this our worship to Savitar
who sacrifices rightly. 17 Here the arranging priests, as did Atharvan, rub this Agni
forth "Whom, not bewildered, as he moved in winding ways, they
brought from gloom. 18 For the Gods’ banquet be thou born, for full perfection and
for weal. Bring the Immortal (sods who strengthen holy Law: so let our
sacrifice reach the Gods.
that they have to deal with thee as our ally. Sdyana explains pithah as food offered in sacrifice, and divasmanrdt as dhvastadosham, freed from defects ; ‘May the food reach thee free from imperfection.’ Professor Grassmann translates : ‘Me dring mit dir dein rauchumhiillter Gang vor;’ ‘Thy smokeenveloped course press forward with thee.’
13 Knows all generations ; visvd veda jdnimd ; etymology of Jatavedas,—- Ludwig.
14 The man’s : who institutes the sacrifice.
15 Fain would he: the patron of the sacrifice.
The original hymn seems to end with this stanza, as the repetition, o’ercome.,..... o’ercome, o’ercome, taremda...tarema......... favema also indicates,
16 Wool-lined altar: built up like the nest of a bird with layers of wool, in which wool and resins for incense are placed. See Aitareya-Bréhmana, 1.5. 28 (Haug’s translation p. 62), J'o Savitar : according to SAyana, Savitar means the originator, the institutor of the sacrifice, and the dative case is ured in the sense of the genitive, ‘the sacrifice of the institutor of the rite,’ In another place he explains saviiré ydjumandya by ‘for the sake of the benefit of the sacrificing institutor of the ceremony.’
- 17 Atharvan : the priest who first obtained fire and offered Soma and prayera to the Gods. As he moved in winding ways: when he fled and tried to hide himself from the Gods,
O Agni, Lord and Master of men’s homesteads, with kindled fuel we have made thee mighty.
Let not our household gear be found defective, Shilrpen us with thy penetrating splendour.
HYMN XVI. Agni,
Prizst of all sacrifices hast thou been appointed by the Gods,
Agni, amid the race of man.
So with thy joyous tongues for us sacrifice nobly in this rite.
Bring thou the Gods and worship them.
For well, O God, Disposer, thou knowest, straight on, the paths and ways,
Agni, most wise in sacrifice.
Thee, too, hath Bharata of old, with mighty men, unprore? for bliss, :
And worshipped thee the worshipful.
Thou givest these abundant boons to Divodasa pouring forth,
To Bharadvaja offering gifts.
Do thou, Immortal Messenger, bring hither the Celestial Folk,
Hearing the singer’s eulogy.
Mortals with pious thought implore thee, Agni, God, at holy rites.
To come unto the feast of Gods.
I glorify thine aspect and the might of thee the Bountiful.
All those who love shall joy in thee,
Invoker placed by Manus, thou, Agni, art near, the wisest Priest :
| Pay worship to the Tribes of Heaven.
Come, Agni, lauded, to the feast; come to the offering of the gifts
As Priest be seated on the grass.
So, Angiras, we make thee strong with fuel and with holy oil.
Blaze high, thou youngest of the Gods.
For us thou winnest, Agni,God, heroic strength exceeding great,
Far-spreading and of high renown.
“113 Agni, Atharvan brought thee forth, by rubbing, from the lotus-
af
H14
flower,
The head of Visva, of the Priest.
Thee, Vritra’s slayer, breaker down of castles, hath Atharvan’s gon,
Dadhyach the Rishi, lighted up.
4 Bharata: according to Sdiyana the King of that name, son of Dushyanth
and Sakuntalaé,
13 The lotysflawer ; apparently a figurative expression for heaven, Vigva,;
Heaven, personified.
14 Dadhyach: see I, 84, 18, note,
bi hark HYMNS OF rROOK Fi,
“15 The hero Pathya kindled thee the Dasyus’ most destructive ' foe Winher of spoil ii every fight. 16 Come, here, 0 Agni, will I sing verily other songs to thee; _ And with these dtops shalt thou grow strong. 17 Where’er thy mind applies itself, vigour preéminent hast | thou : There wilt thou gain a dwelling-place. 18 Not fora moment only lasts thy bounty, good to many a one! Our service therefore shalt thou gain: 19 Agni, the Bharata, hath been sought, the Vritra-slayer, marked of all Yea, Divodasa’s Hero Lord. 20 For he gave riches that surpass in greatness all the things of earth, Fighting untroubled, unsubdued. 21 Thou, Agni, asin days of old, with recent glory, gathered | light, Hast overspread the lofty heaven. , 92 Bring to your Agni, O my friends, boldly your laud and _ sacrifice ; Give the Disposer praise and song. 23 For as sagacious Herald he hath sat through every age of man, Oblation-bearing messenger. 24 Bring those Two Kings whose ways are pure, Adityas, and the Marut host, | Excellent God ! and Heaven and Earth.
25 For strong and active mortal man, excellent, Agni, is the look Of thee Immortal, Son of Strength ! 26 Rich through his wisdom, noblest be the giver serving thee to-day : The man hath brought his hymn of praise.
15 Pdthya; probably some celebrated sacrificer, Dr. Garbe (Vaiténa-Sftra II. 14) translates pdéhyo vrishd in this text by ‘der Hengst auf der Strasse, the Stallion on the way.’
18 Not for a moment only lusts thy bounty : Sdyana understands this differ. ently : ‘Let not thy full (blaze) be distressing to the eye.’— Wilson,
19 The Bhdrata: the especial protector of the Bharatas. According to Séyana the word means either ‘descended from the priests called Bharatas,' or ‘ the bearer of oblations,’
t Lhose Two Kings: Mitra and Varuna, |
27 These, Agni, these are helped by thee, who, strong and active
all their lives, ‘ O’ercome the mulice of the foe, fight down the malice of the foe. 28 May Agni with his pointed blaze cagt down cach fierce devour ing fiend : May Agni win us wealth by war. :
29 O active Jatavedas, bring riches with store of hero sons: Slay thou the demons, O Most Wise, 30 Keep us, O Jatavedas, from the troubling of the man of sin : Guard us thou Sage who knowest prayer, 31 Whatever sinner, Agni, brings oblations to procure our death, Save us from woe that he would work. 32 Drive from us with thy tongue, O God, the man who doeth evil deeds, The mortal who would strike us dead. 83 Give shelter reaching far and wide to Bharadvaja, conquering Lord | Agni, send wealth most excellent. B4 May Agni slay the Vritras,—tfain for riches, through the lord of song, Served with oblation, kindled, bright. 35 His Father’s Father, shining in his Mother’s everlasting side, Set on the seat of holy Law. 36 O active Jatavedas, bring devotion that wins progeny, Agni, that it may shine to heaven, 37 O Child of Strength, to thee whose look is lovely we with dainty food,’ O Agni, have poured forth our songs. 88 To thee for shelter are we come, a8 to the shade from fervent heat Agni, who glitterest like gold. 39 Mighty as one who slays with shafts, or like a bull with sharpened horn, Agni, thou brakest down the forts,
35 His Father's Futher : ‘here, as before, the mother of Agni is the ae the father is heayen: Agniissaid to be the father or fosterer of his j heaven by transmitting to it the fame and smoke of burnt-off Wilson.
87 Child of Strength : sahaskyita ; literally, made or prod 7, ¢, the violent agitation of the fire-stick, ce
B74 THE HYMNS OF [BOOK VI.
40 Whom, like an infant newly born, devourer, in their arms they bear, Men's Agni, skilled in holy rites. | 41 Bear to the banquet of the Gods the God best finder-out of Wealth. Let him be seated in his place. . 49 In JAtavedas kindle ye the dear guest who hath now appeared In a soft place, the homestead’s Lord. 43 Harness, O Agni, O thou God, thy steeds which are most
. excellent: They bear thee as thy spirit wills. ~ : 44 Come hither, pring the Gods to us to taste the sacrificial feast, To drink the draught of Soma juice. 45 QO Agni of the Bharatas, blaze high with everlasting might, ’ * Shine forth and gleam, Eternal One.
46 The mortal man who serves the God with banquet, and, bring-
ing gifts at sacrifice, lauds Agni,
May well attract, with prayer and hands uplifted, the Priest "of Heaven and Earth, true Sacrificer.
47 Agni, we bring thee, with our hymn, oblation fashioned in the heart. Let these be oxen unto thee, let these be bulls and kine to thee. 48° The Gods enkindle Agni, best slayer of Vritra, first in rank, The Mighty One who brings us wealth and crushes down the Rakshasas. HYMN XVII. Indra, Drink Soma, Mighty One, for which, when lauded, thou brakest through the cattle-stall, O Indra; ) Thou who, O Bold One, armed with thunder smotest Vritra with might, and every hostile being. ‘2 Drink it thou God who art impetuous victor, Lord of our hymns, with beanteous jaws, the Hero, Render of kine-stalls, car-borne, thunder-wielding, so pierce ‘thy way to wondrous strength, O Indra. 3 Drink as of old, and let the draught delight thee: hear thou our prayer and let our songs exalt thee.
| Make the Sun visible, make food abundant, slaughter the foes, “pierce through and free the cattle.
a dtavedas kindle ye: the meaning is said to be, that the fire of burnt- Nio be kindled by the fire produced by attrition. Maificer : whose sacrifices are always effectual. men: let our oblations be as acceptable to thee as herds of
4 These gladdening drops, O Indra, Self-sustainer, quaffed shall augment thee in thy mighty splendour. , Yea, let the cheering drops delight thee greatly, great, perfect, strong, powerful, all-subduing.
5 Gladdened whereby, bursting the firm enclosures, thou gavest splendour to the Sun and Morning. The mighty rock that compassed in the cattle, ne’er moved, thou shookest from its seat, O Indra.
6 Thon with thy wisdom, power, and works of wonder, hast- _ stored the ripe milk in the raw cows’ udders, Unbarred the firm doors for the kine of Morning, and, with
- the Angirases, set free the cattle.
7 Thou hast spread out wide earth, a mighty marvel, and, high thyself, propped lofty heaven, O Indra. Both worlds, whose Sons are Gods, thou hast supported, young, Mothers from old time of holy Order.
8 Yea, Indra, all the Deities installed thee their one strong Champion in the van for battle. What time the godless ‘was the Gods’ assailant, Indra they chose to win the light of heaven.
9 Yea, e’en that heaven itself of old bent backward before thy bolt, in terror of its anger, When Indra, life of every living creature, smote down within his lair the assailing Dragon. | 10 Yea, Strong One! Tvashtar turned for thee, the Mighty, the bolt with thousand spikes and hundred edges, Eager and prompt at will, wherewith thou crushedst the boasting Dragon, O impetuous Hero.
11 He dressed s hundred buffaloes, O Indra, for thee whom all accordant Maruts strengthen. He, Pashan Vishnu, poured forth three great vessels to him, the juice that cheers, that slaughters Vritra.
ae eorhdal
6 The ripe milk: the cows are called raw as contrasted with the warm milk matured in their udders. See 1.62.9. This miracle is ascribed to the Asvins also, See 1. 180. 3.
7 Whose Sons are Gods: Heaven and Earth are frequently called the parents of the Gods. So in Greek mythology the Gods sprang from the union of Uranus and Gaia. ‘Cent mythologies,’ M. Réville remarks, ‘sont fondées sur le mariage du ciel et de la terre,” See Muir, O. 5. Texts, V. p. 24.
‘8 The godless ; the demon Vritra,
ll He: Agni. See V. 29. 7. Three great vessels : literally, lakes. See V. 29.7, That alaughters Vritrva; inspirits Indra to s‘ay him.
576 TRE HYMNS OF [BOOR VI,
12 Thou settest free the rushing wave of waters, the floods’ great swell encompassed and obstructed.
Along’ steep slopes their course thou turnedst, Indra, directed downward, speeding to the ocean.
13 So may our new prayer bring thee to protect us, thee wellarmed Hero with thy bolt of thunder, Jndra, who made these worlds, the Strong, the Mighty, who never groweth old, the victory-giver.
14 So, Indra, form us brilliant holy singers for strength, for glory, and for food and riches. Give Bharadvaja hero patrons, Indra! Indra, be ours upon the day of trial. 15 With this may we obtain, strength God-appointed, and brave sons gladden us through a hundred winters.
HYMN XVIII. Indra,
Guoriry him whose might is all-surpassing, Indra the muchinvoked who fights uninjured.
Magnify with these songs the never-vanquished, the Strong, the Bull of men, the Mighty Victor,
® He, Champion, Hero, Warrior, Lord of battles, impetuous, loudly roaring, great destroyer, Who whirls the dust on high, alone, o’erthrower, hath made all races of mankind his subjects,
’ 8 Thou, thou alone, hast tamed the Dasyus; singly thou hast subdued the people for the Arya. Is this, or is it not, thine hero exploit, Indra? Declare it at the proper season. 4 For true, I deem, thy strength is, thine the Mighty, thine, O Most Potent, thine the Conquering Victor; Strong, of the strong, Most Mighty, of the mighty, thine, driver of the churl to acts of bounty. 5 Be this our ancient bond of friendship with you and with ~ Angirases here who speak of Vala. ye Thou, Wondrous, Shaker of things firm, didst smite him in his / fresh strength, and force his doors and castles.
14 The day of trial: the decisive day of battle, 15 With this; stutyd, praise, is understood,
3 At the proper season: show that thou hast this power by aidin | t is too late and when our enemies have conquered E 4 y aiding us before
b With you; with Indra and his allies, the Maruts,
6 With holy thoughts must he be called, the Mighty, showing his power in the gr eat fight with Veitra. ‘He must be called to give us seed and offspring, the Thunderer must be moved and sped to battle.
7 Hein his might, with name that lives for ever, hath far surpassed all human generations. He, most heroic, hath his home with splendour, with glory and with riches and with valour.
8 Stranger to guile, who ne’er was false or faithless, bearing a name that may be well remembered, Indra crushed Chumuri, Dhuni, Sambara, Pipru, and Sushya, that their castles fell in ruin.
9 With saving might that must be’praised and lauded, Indra, ascend thy car to smite down Vritra.
In thy right hand hold fast thy bolt of thunder, and weaken, Bounteous Lord, his art and magic.
10 As Agni, as the dart burns the dry forest, like the dread shaft burn down the fiends, O Indra ; Thou who with high deep-reaching spear hast broken, hast covered over mischief and destroyed it.
11 With wealth, by thousand paths come hither, Agni, paths that bring ample strength, O thou Most Splendid. Come, Son of Strenzth, o'er whom, Invoked of many! the godless hath no power to keep thee distant.
12 From heaven, from earth is bruited forth the greatness of him the firm, the fiery, the resplendent. No foe hath he, no counterpart, no refuge is there from him the Conqueror full of wisdon. 13 This day the deed that thou hast done is famous, when thou, for him, with many, thousand others Laidest low Kutsa, Ayu, Atithigva, and boldly didst deliver Turvayana. 14 In thee, O God, the wisest of the Sages, all Gods were joyful when thou slewest Ahi.
8 Chumuri, ete: demons of drought. See Index.
10 The exact meaning of the second half-stanza is uncertain, as gambhirayd and rishvayd, deep and high, have no substantive.
13 For him: for Tirvayfina, who appears to have been an especial favourite of Indra. According to Sdyana, tirvaydna, ‘ seas going,’ is a epithet of Divodisa. Sayana represents the eyo"*** 37 havnis been achieved for Kutsa, Ayn, and Atithigva, but this is not=-- rr: “, ‘* » words of the text. 4 new hymn: of praise for some new fav our shown to us.
3¢
When, lauded for thyself, thou gavest freedom’ to sore-afilicted Heayen and to the people. 15 This power of thine both heaven and earth acknowledge, the deathless Gods acknowledye it, O Indra. Do what thou ne’er hast done, O Mighty Worker ;: beget a new hymn at thy sacrifices,
HYMN XIX. tae:
Great, hero-like controlling men is Indra, unwasting in his
powers, doubled in vastness. He, turned to us,. hath grown to hero vigour: broad, wide,.he
‘ hath been decked by those who serve him. 2 The bowl made Indra swift to gather booty, the High, the ; Lofty, Youthful, Undecaying,
Him who hath waxed by strength which none may conquer, and even’at once grown to complete perfection. 3 Stretch out those hands of thine, extend to us-ward thy wide
capacious arms, and grant us glory. Like as the household herdsman guards the cattle, so move
thou round about us in the combat. 4 Now, fain for strength, let us invite your Indra hither, who
lieth hidden with his Heroes,— Free from all blame, without reproach, uninjured, e’en as
were those who sang, of old, his praises. 5 With stediast laws, wealth-giver, strong through Soma, he
hath much fair and precious food to feed us. In him unite all paths that lead to riches, like rivers that
commingle with the ocean. 6 Bring unto us the mightiest might, O Hero, strong and most
potent force, thou ereat Subduer ! All splendid vigorous powers of men vouchsafe us, Lord of Bay
Steeds, that they may make us joyful. 7 Bring us, grown mighty in its strength, O Indra, thy friendly -
rapturous joy that wins the battle, Wherewith by thee assisted and triumphant, we may laud thee
in gaining seed and offspring.
1 Controlling men: or, satisfier of men, ‘Fulfiller (of the desires) of men,’ — Wilson. )
2 The bowl: that is, the libation of Soma juice. But see Ludwig, Ueber die neuesten Arbeiten, &c., p. 87.
4 Who lteth hidden : Siyanr explains chatinam as satrdndm chdtakam ndsukam ; ‘the destroyer (of enemies)’.— Wilson,
sa Ne
8 Indra, bestow on us the power heroic, skilled and exceeding strong, that wins the booty, Wherewith, by thine assistance, we may conquer our foex in battle, be they. kin or stranger. 9 Let thine heroic strength come from behind us, before us, from above us or below us. From every side may it approach us, Indra. Give us the glory of the realm of splendour. 10 With most heroic aid from thee, like heroes, Indra, may we win wealth by deeds of glory. Thou, King, art Lord of earthly, heavenly treasure :. vouchsafe us riches vast, sublime, and lasting. 11 The Bull, whose strength hath waxed, whom Maruts follow, free-giving Indra, the Celestial Haler, Mighty, all-conquering, the victory-giver, him let us call to grant us new protection. 12 Give up the people who are high and haughty to these men and to me, O Thunder-wielder ! Therefore upon the earth do we invoke thee, where heroes win, for sons and kine and waters. 13 Through these thy friendships, God invoked of many ! may we be victors over every foeman. Slaying both kinds of foe, may we, O Hero, be happy, helped by thee, with ample riches.
HYMN XX, Indrae
Give us wealth, Indra, that with might, as heaven o’ertops the earth, o’ercomes our foes in battle, Wealth that brings thousands and that wins the corn-lands, wealth, Son of Str ength ! that vanquishes the foeman. 2 Even as the power of Dyaus, to thee, O Indra, all Asura sway was by the Gods entrusted, When thou, Impetuous! leagned with Vishnu, slewest Vritra the Dragon who enclosed the waters. . 8 Indra, Strong, Victor, Mightier than the mighty, addressed with prayer and perfect in his splendour, Lord of the bolt that breaketh forts in pieces, became the King of the sweet juice of Soma.
9 From behind us, etc: or, from the west, from the north, from the south, - from the east.
11 This stanza has occurred in ITT, 47. 5. 12 Where heroes win: sfrasdtau ; in battle. 13 Both kinds of foe; kinsmen and strangers. See stanza 8.
4 There, Indra, while the light was won, the Panis fled, neath a hundred blows, for wise Dasoni, And greedy Sushna’s magical devices; nor left he any of their food remaining. 5 What time the thunder fell and Sushna perished, all life’s support from the great Druh was taken.
- Indra made room for his car-driver Kutsa who sate beside him, when he gained the sunlight. 6 As the Hawk rent for him the stalk that gladdens, be wrenched the head from Namuchi the Dasa. He guarded Nam’, Sayya’s son, in slumber, and sated him with food, success, and riches. 7 Thou, thunder-armed, with thy great might hast shattered Pipru’s strong forts who knew the wiles of serpents. Thou gavest to thy worshipper Rijisvan imperishable wealth, O Bounteous Giver. 8 The crafty Vetasu, the swift Dasoni, and Tugra speedily with all his servants, .” Hath Indra, gladdening with strong assistance, forced near as *twere to glorify the Mother. 9 Resistless, with the hosts he battles, bearing in both his arms the Vritra-slaying thunder. He mounts his Bays, as the car-seat an archer: yoked ata word they bear the lofty Indra. 10 May we, 0 Indra, gain by thy new- favour: so Parus laud thee, with their sacrifices, That thou hast wrecked seven autumn forts, their shelter, slain Dasa tribes and aided Purukutsa.
4 For wise Dugoni; Dasoni would appear in this place to be the name of some man whom Indra protected. Sayana says that the dative case iy put for the ablative, and that the meaning is, ‘from the sage who offers many oblations,’ that is, from Kutsa. Ludwig takes Dasoni here to be the priest of the Panis: ‘ fled or fell fur or to him’ meaning that he was powerless to save them,
5 Druh: ov, oppressor, Cf IV, 28, 2.
6 The Auwk: which brought the Soma from heaven, See I. 93.6; IV. 27. Numt: see X, 48. 9.
8 Vetasu, Dasoni, and Tugra appear to be names of enemies eanquered by Indra, But swift, tHtujim, may be a Proper Name, ‘Chiat Tuli (Vb. 26. 4), and Dagoyi (d@gonim) may bean adjective, ‘having ten arms or helpers.’ Cf X. 49. 4, and see Ludwig, Der Rigveda, III. p. 156. As 'twere to glorify the Mother ; Siyana takes dydtandya as the name of a raja, and according to his Interpretation Indra compelled the conquered foes to approach Dyotana submissively as ason comes beforea mother, The Mother: the great Mother Aditi,
10 dutunin forts: probably strong places on elevated ground ovcupied hy the Dasas or original inhabitants during the rains and autumn. According to Sdyana, cities or strongholds of Sarat, a demon,
‘HYMN 21.) THE RIGVEDA. «B81
11 Favouring Usand the son of Kavi, thou wast his ancient . strenethener, O Indra. Thou gavest Navavastva as a present, to the great father gavest back his grandson.
12 Thou, roaring Indra, dravest on the waters that made a roaring sound like rushing rivers, What time, O Hero, o’er the sea thou broughtest, in safety broughtest Turvasa and Yadu.
13 This Indra, was thy work in war: thou sentest Dhuni and Chumuri to sleep and slumber. Dabhiti lit the flame for thee, and worshipped with fuel, hymns, poured Soma, dressed oblations.
HYMN XXL. Indra. Visvedevas. Turse the most constant singer’s invocations call thee who art to be invoked, O Hero; Hymns call anew the chariot-borne, Eternal: by eloquence men gain abundant riches.
21 praise that Indra, known to all men, honoured with songs, extolled with hymns at sacrifices, Whose majesty, rich in wondrous arts, surpasseth the maguitude of earth, and heaven in greatness.
3 He hath made pathways, with the Sun to aid him, throughout the darkness that extended pathless. Mortals who yearn to worship ne’er dishonour, O Mighty God, thy Law who art Immortal.
4 And he who did these things, where is that Indra? among what tribes? what people doth he visit?
What sacrifice contents thy mind and wishes? What priest among them all? what hymn, O Indra?
5 Yea, here were they who, born of old, have served thee, thy friends of ancient time, thou active Worker. Bethink thee now of these, Invoked'of many! the midmost and the recent, and the youngest.
11 Navavdstva: an Asura, or a mysterious being who perhaps represents the Sun, released from captivity or eclipse by Indra and by him restored to his own or to Indra’s father—apparently to Usand or Heaven, Cf. X. 49. 6; Bergaigne, II, 223 ; Pischel (Vedische Studien, IT. 128); Ludwig, Ueber die n. Arbeiten auf dem Gebiete der Rgveda-forschung, 160.
12 See I. 174. 9.
18 Dhuni and Chumuri: Asuras or demons, sent to sleep, that is slain, by Indra. ‘Thou, with sleep whelming Chumuri and Dhuni, slewest the Dasyu keptest safe Dabhiti’ (II. 15. 9). Ci. VI. 18, 8.
B82 | THE HYMNS OF [BOOK V1,
6 Inquiring after him, thy later servants, Indra, have gained thy former old traditions. ' Hero, to whom the prayer is brought, we praise thee as great for that wherein we know thee mighty. 4 The demon’s strength is gathered fast against thee; great as that strength hath grown, go forth to meet it. ‘With thine own ancient friend and close companion, the thunderbolt, brave Champion ! drive it backward.
' & Hear, too, the prayer.of this thy present beadsman, O Indra, Hero, cherishing the singer. For thou wast aye our fathers’ Friend aforetime, still swift to listen to their supplication. . 9 Bring to our help this Jay, for our protection, Verney Mitra, Indra, and the Maruts, Pushan and Vishnu, Agni and Purandhi, Savitar also, and the | Plants and Mountains. 10 The singers here exalt with hymns and praises thee who art
| very Mighty and Most Holy.
- Hear, when invoked, the inyoker’s invocation. Beside thee
there ig none like thee, Immortal!
i1 Now to my words come quickly thou who knowest, O Son of Strength; with all who claim our worship, Who visit sacred rites, whose tongue is Agni, Gods who made Manu stronger than the Dasyu.
12 On good and evil ways be thou our PREAOE, thou who art known to all as Path-preparer. : Bring power to us, O Indra, with thy Gores Steeds that are best to draw, broad-backed, unwearied.
HYMN XXII. Indra,
Wits these my hymns [ glorify that Indra who is alone to be invoked by mortals,
The Lord, the Mighty One, of manly vigour, victorious, Hero, true, and full of wisdom.
2 Our sires of old, Navagvas, sages seven, while urging him to show his might, extolled him, Dwelling on heights, swift, smiting down opponents, guileless in word, and in his thoughts most mighty.
9 Purandhi; ‘the intelligent,’ or ‘the bold’ may be either an epithet of Agni or the name of a separate deity.
ERD
2 Navagvas ; here, apparently, identified with the Angirazes,
HYMN 22.) | DHE RIGVEDA. | 583
- 8 We seek that Indra to obtain his riches that bring much food, and men, and store of heroes.
Bring us, Lord of Bay Steeds, to make us joyful, celestial wealth, abundant, undecaying.
4 Tell thou us this, if at thy hand aforetime the earlier singers have obtained good fortune, What is thy share and portion, Strong Subduer, Asura-slayer, rich, invoked of many? |
: ® He who for car-borne Indra, armed with duivider hath a hymn, craving, deeply-piercing, fluent, Who sends a song effectual, firmly-grasping, and strengthbestowing, he comes near the mighty.
‘6 Strong of thyself, thou by this art.hast shattered, with thoughtswift Parvata, him who waxed against thee, And, Mightiest! roaring! boldly rent in pieces things that were firmly fixed and never shaken.
7 Him will we fit for you with new devotion, the seems Ancient One, in ancient manner. So may that Indra, boundless, faithful Leader, conduct us o’er all places hard to traverse.
8 Thou for the people who oppress hast kindled the earthly firmament and that of heaven. With heat, O Bull, on every side consume them: heat earth and flood for him who hates devotion.
9 Of all the Heavenly Folk, of earthly creatures thou art the King, O God of splendid aspect.
In thy right hand,'O Indra, grasp the thunder: Eternal ! thou destroyest all enchantments.
10 Give us confirmed peoeDerys O Indra, vast and exhaustless for the foe’s subduing. Strengthen therewith the Arya’ s hate and Dasa’s, and let the arms of Nahushas be mighty.
4 What is thy share and portion: ‘what is the portion, what the offering (due) to thee.’—Wilson. Asura-slayer : possibly, the smiter and conqueror of the Asura Dyaus.
5 Comes near the mighty : ‘encounters (with confidence) the malevolent.’— ‘Wilson.
6 Parvata: the Genius of the mountains and clouds, frequently associated with Indra, According to Sdyana (bahvparvand vajrena), the many-knotted thunderbolt is intended. Him who wamed against thee: Vritra,
8 The people who oppress: the Rakshasas and other enemies,
10 Nahushas; see VI. 46. 7, note.
584 THE HYMNS OF EBOOK VI.
11 Come with thy team which brings all blessings hither, Disposer, much-invoked, exceeding holy.
- Thou whom no fiend, no God can stay or hinder, come swiftly with these Steeds in my direction.
HYMN XXII. Indra.
Txov art attached to pressed-out Soma, Indra, at laud, at prayer, and when the hymn is chanted ; Or when with yoked Bays, Maghavan, thou comest, O Indra, bearing in thine arms the thunder. 2 Or when on that decisive day thou holpest the presser of the
juice at Vritra’s slaughter ; Or when thou, while the strong one feared, undaunted, gavest
to death, Indra, the daring Dasyus. 3 Let Indra drink the pressed-out Soma, Helper and mighty Guide of him who sings his praises. He gives the hero room who pours oblations, and treasure even to the lowly singer. ‘4 Ben humble rites with his Bay Steeds he visits: he wields
the bolt, drinks Soma, gives us cattle. He makes the valiant rich in store of heroes, accepts our
praise and hears the singer’s calling. 5 What he hath longed for we have brought to Indra, who from the days of old hath done us service. ' While Soma flows we will sing hymns and laud him, so that our prayer may strengthen Indra’s vigour. 6 Thou hast made prayers the means of thine exalting, therefore we wait on thee with hymns, O Indra. May we, by the pressed Soma, Soma-drinker! bring thee, with sacrifice, blissful sweet refreshment. 7 Mark well our sacrificial cake, delighted: Indra, drink Soma
and the milk commingled. Here on the sacrificer’s grass be seated: give ample room:-to
thy devoted servant. 8 O Mighty One, be joyful as thou willest. Let these our sac-
rifices reach and find thee ; And may this hymn and these our invocations turn thee,
whom many men invoke, to help us. 9 Friends, when the juices flow, replenish duly your own, your
bounteous Indra with the Soma. Will it not aid him to support us? Indra spares him who sheds
the juice to win his favour,
10 While Soma flowed, thus Indra hath been lauded, Ruler of nobles, mid the Bharadvajas, That Indra may become the singer’s patron and give him wealth in every kind of treasure.
HYMN XXIV, Indra.
STRONG rapturous joy, praise, glory are with Indra: impetuous God, he quaffs the juice of Soma:
That Maghavan whom men must laud with singing, Heavendweller, King of songs, whose help is lasting.
2 He, Friend of man, most wise, victorious Hero, hears, with
far-reaching aid, the singer call him.
Excellent, Praise of. Men, the bard’s Supporter, Strong, he gives strength, extolled in holy ‘synod.
3 The lofty axle of thy wheels, O Hero, is not surpassed by heaven and earth in greatness. — Like branches of a tree, Invoked of many! manifold aids spring forth from thee, O Indra.
4 Strong Lord, thine energies, endowed with vigour, are like the paths of kine converging homeward. Like bonds of cord, Indra, that bind the younglings, no bonds are they, O thou of boundless bounty.
5 One act to-day, another act to-morrow: oft Indra makes what is not yet existent. Here haye we Mitra, Varuna, and Pishan to overcome the foeman’s domination.
6 By song and sacrifice men brought the waters from thee, as from a mountain’s ridge, O Indra, Urging thy might, with these fair lauds they seek thee, O theme of song, as horses rush to battle.
1 Strong rapturous joy: produced by drinking Soma-libations. 2 Praise of Men: sdnso nardm, as Agni is called Nurfgansa.
4 Converging homeward: all Indra’s great deeds indicate their divine author as the tracks made by grazing cows may be traced back to the common pen from which they have come forth.
Like bonds: the ties by whith Indra’s worshippers are bound to him are ties of love and not fetters of slavery. There isa play on the word d&man in the text which derived from d4, to give, means gift or bounty, and derived from dd, to bind, means, cord, rope, bond, or fetter: vatsitndm nd tantayak “te Indra ddmanvantah adaménah suddman (Pada text). The word vatsa also means a youngling, ‘especially a calf, anda dear child, a BBERE: so that Indra’s favoured worshippers are also intended.
5 Here: that is, in Indra we have a champion equal to the three Gods mentioned,
7 That Indra whom nor months nor autumn seasons wither with age, nor fleeting days enfeeble,— | Still may his body wax, een nowso mighty, glorified by the lauds and hymns that praise him. 8 Extolled, he bends not to the strong, the stedfast, nor to the bold incited by the Dasyu. High mountains are as level plains to Indra: even in the deep he finds firm ground to rest on. ‘9 Impetuous Speeder through all depth and distance, give strengthening food, thou drinker of the juices. Stand up erect to help us, unreluctant, what time the: gloom of night brightens to morning. 10 Hasting to help, come hither and protect him, keep him from harm when he is here, O Indra. ’ At home, abroad, from injury preserve him. May brave sons gladden us through a hundred winters.
HYMN XXV. Indra.
‘Wira thine assistance, O thou Mighty Indra, be it the least, the midmost, or the highest,— Great with thosé aids and by these powers support us, Strong God! in battle that subdues our foemen. 2 With these discomft hosts that fight against us, and check the opponent’s wrath, thyself uninjured. With these chase all our foes to every quarter: subdue the tribes of Dasas to the Arya. . 3 Those who array themselves as foes to smite us, O Indra, be they kin or be they strangers, — Strike thou their manly strength that it be feeble, and drive in headlong flight our foemen backward. -4 With strength of limb the hero slays the hero, when bright in arms they range them for the combat. When two opposing hosts contend in battle for seed and off- «spring, waters, kine, or corn-lands.
10 Hasting to help: I follow ea we cre. ( Vedische Studien, T. p. 41). in his explanation of ndyém 7") save. Ts "essor Ludwig translates somewhat similarly. Sayana a » . Wilson and Grassmann) takes ndydm in the signification of leader ; ‘accompany the leader.’ Professor Poth thinks it may be a proper name, Him; the institutor of the sacrifice,
The poet prays for victory in a coming battle.
1 By these powers: on account of, or by means of, the sacrificial food which increases thy strength,
HYUN 26.) | THE RIGVEDA, 587
5 Yet no strong man hath conquered thee, no hero, no brave, no warrior trusting in his valour.
Not one of these is match for thee, O Indra. Thou far surpassest all these living creatures.
6 He is the Lord of both these armies’ valour when the commanders call them to the conflict: When with their ranks expanded they are fighting with a great foe or for a home with heroes.
7 And when thy people stir themselves for battle, be thou their saviour, Indra, and protector, And theirs, the manliest of our friends, the pious, the chiefs who have installed us priests, O Indra.
8 To thee for high dorainion hath been given, for evermore, for slaughtering the Vritras, All lordly power and might, O Holy Indra, given by Gods for victory in battle.
9 Sourge our hosts together in the combats: yield up the . godless bands that fight against us. Singing, at morn may we find thee with favour, yea, Indra, and e’en now, we Bharadvajas.
HYMN XXVI. Indra. O InprA, hear us. Raining down the Soma, we call on thee to win us mighty valour. Give us strong succour on the day of trial, when the tribes gather on the field of battle. 2 The warrior, son of warrior sire, invokes thee, to gain great strength that may be won as booty : To thee, the brave man’s Lord, the fiends’ subduer, he looks when fizhting hand to hand for cattle. 3 Thou didst impel the sage to win the daylight, didst ruin Sushna for the pious Kutsa. The invulnerable demon’s head thou olavest when thou wouldst win the praise of Atithigva. 4 The lofty battle-car thou broughtest forward; thou holpest Dagadyu the strong when fighting.
oe sce et
1 a a Ne ote oe
_ 6 Heis the Lord; Indra can give valour and victory to. either side as he pritiee Sayana explains the first half-stanza differently: ‘Of both these ‘dizpulants’. that one acquires wealth whose priests invoke (Indra) at the deri ee AW tsa,
3 The sage: bharqavam rishin : Savana: the Rishi, descendant of Bhrigu. 4 Vetasu ; pclae to Sayana, either a king aided by him or a demon slain by him, Cf. VI. 20, 8
U x yr ‘ HEROES \
Along with Vetasu thou slewest Tugra, and madest Tuji strong, who praised thee, Indra. -§ Thou madest good the laud, what time thou rentest a hundred thousand fighting foes, O Hero, Slewest the Dasa Sambara of the mountain, and with strange aids didst succour Divodasa.
6 Made glad with Soma-draughts and faith, thou sentest Chumuri to his sleep, to please Dabhiti. Thou, kindly giving Raji to Pithinas, slewest with might, at once, the sixty thousand. 7 May I too, with the liberal chiefs, O Indra, acquire thy bliss supreme and domination, When, Mightiest! Hero-girt! Nahusha heroes boast them in thee, the triply-strong ‘Defender.
8 So may we be thy friends, thy best belovéd, O Indra, at this holy invocation. Best be Pratardani, illustrious ruler, in slaying foemen and in gaining riches, ; , HYMN XXVII. Indra. ‘Waar deed hath Indra done in the wild transport, in quaffing or in friendship with, the Soma ? What joys have men of ancient times or recent obtained within the chamber of libation / 2 In its wild joy Indra hath proved him faithful, faithful in quafiing, faithful in its friendship. His truth is the delight that in this chamber the men of old and recent times have tasted. 3 All thy vast power, O Maghavan, we know not, know not the riches of thy full abundance. No one hath seen that might of thine, productive of bounty every day renewed, O Indra, 4 This one great power of thine our eyes have witnessed, wherewith thou slewest Varasikha’s children,
Tuji: a raja of that name, says Sayana.
6 Raji: amaiden of that name.—Sdyana. Pithinas: aman so called.—Sayana.
8 Prdtardant: son of a prince named Pratardana.
The other names have occurred before. See Index.
The liberality of Abhydvartin Chiyamana is said to be the deified object of stanza 8.
1 ‘According to Séyana the Rishi here expresses his impatience at the delay e ae reward of his praises: in the next verse he sings his recantation.’—
gon.
4 Varasikha: o certain Asura or demon, says Siyana. He seems to have
been the Jeader of the Vrichivans,
- FE 2 aah --
5 Soe ft eS
ork x no yaad a aeBng oe
r
When by the force of thy descending thunder, at the mere sound, their boldest was demolished. 5 In aid of Abhyavartin Chiyyamana, Indra destroyed the seed of Varasikha. At Hariyfipiya he smote the vanguard of the Vrichivans, and the rear fled frighted:
6 Threc thousand, mailed, in quest of fame, together, on the Yavyavati, O m uch-sought Indra, Vrichivan’s sons, falling before the arrow, like bursting vessels went to their destruction.
7 He, whose two red Steers, seeking goodly pasture, plying their tongues move on ’twixt earth and heaven, Gave Turvasa to Srinjaya, and, to aid him, gave the Vrichivans up to Daivavata. 8 Two wagon-teams, with damsels, twenty oxen, O Agni, Abhyavartin Chayamdéna, The liberal Sovran, giveth me. This guerdon of Prithu’s seed is hard to win from others.
HYMN XXVIII. Cows,
Tue Kine have come and brought good fortune: let them rest in the cow-pen and be happy near us.
Here let them stay prolific, many-coloured, and yicld through | many morns their milk for Indra.
2 Indra aids him who offers sacrifice and gifts: he takes not what is his, and gives him more thereto. Increasing ever more and ever more his wealth, he makes the pious dwell within unbroken bounds.
5 Abhydvurtin Chdyamdna: a king, apparently the leader of the Parthavas, the enemies of Varasikha and the Vrichivans.
Hariyiptyd - (having golden sacrificial posts), the name of a town, or, according to others, of a river.
Vrichivans: Vrichivan is said to have been the eldest son of Varasikha, and to have given his name to the family or tribe. The name does not occur again in the Hymns.
6 Yusydvatt: the name of a river, according to Sayana identical with the Hariyiptya of stauza 5,
7 He: Indra. Red Steers; bright horses, according to Séyana.
Gave Turvaga to Srinjaya; gave up the Turvasas, a tribe apparently settled in the north-west of India, to their neighbours and enemies the oe Daivavdta : Abhyavartin Chayamdana, son of Devavata.
8 With damsels : accompanied with slave-girls ; or, drawn by mares, Cf. 1.126 3. Of Prithu’s seed: or ‘bestowed by Parthgyas,’ that is, presented by Abhydvar tin, one of the descendants of Prithu.
‘ *
3 These are ne’er lost, no robber ever injures them: no. evil-'
minded foe attempts to harass them. The master of the Kine lives many a year with these, the Cows whereby he pours his gifts and serves the Gods. 4 The charger with his dusty brow o’ertakes them not, and never to the shambles do they take their way. . These Cows, the cattle of the pious worshipper, roam over widespread pasture where no danger is. 5 To me the Cows seem Bhaga, they seem Indra, they seem a portion of the first-poured Soma. These present Cows, they, O ye men, are Indra. I long for Indra with my heart and spirit. ‘6 O Cows, ye fatten e’en the worn and wasted, and make the unlovely beautiful to look on. Prosper my house, ye with auspicious voices. Your power is glorified in our assemblies. : ~] Grop goodly pasturage and be prolific: drink pure sweet water at good drinking-places. _ Never be thief or sinful man your master, and may the dart of Rudra still avoid you.
8 Now let this close admixture be close intermingled with these Cows, Mixt with the Steer’s prolific flow, and, Indra, with thy hero might, HYMN XXIX, Indra,
Your men have followed Indra for his friendship, and for his loving-kindness glorified him.
For he bestows great wealth, the Thunder-wielder: worship him, Great and Kind, to win hig favour.
3 Ave ne'er lost: nd td naganti: Sayana assigns an imperative meaning to nasantz and the other verbs in the indicative mood which occur in this and the following stanzas: ‘ Let not the Cows be lost: let no thief, etc.’— Wilson,
4 The charger... . oertakes them not; they are not, or, according to Siyana, let them not be, carried off in predatory incursions,
5 The worshipper regards the Cows as the deities, Bhaga and Indra, who bring him happiness. They O ye men, are Indra: an allusion, apparently, to the refrain of hymn 12 of Book II., He, O men, is Indra.
7 May the dart of Rudra still avoid you: so, 1.114.10. ‘Far be thy dart |
that killeth men or cattle,’ and II. 33,14, ‘May Rudra’s missile turn aside and spare us, the great wrath of the Impetuous One avoid us.’
8 This stanza appears to refer to the mingling of the milk (the cows) with the juice of the strong Soma (the steer), which when offered as a Libation to idee will increase his heroic strength, But the phraseolugy is somewhat obscure,
~
HYMN 20.) - «THE RIGVEDA, - 591,
2 Him to whose hand, men closely cling, and drivers stand on | his golden chariot firmly stationed. With his firm arms he holds the reins; his Horses, the Stallions, are yoked ready for the journey.
3 Thy devotees embrace thy feet for glory. Bold, thunder-armed, rich, through thy strength, in guerdon, Robed in a garment fair as heaven to look on, thou hast dis-
- played thee like an active dancer.
4 That Soma when effused hath best consistence, for which the food is dressed and grain is mingled ; By which the men who pray, extolling Indra, chief favourites of Gods, recite their praises.
5 No limit of thy might hath been appointed, which by its greatness sundered earth and heaven. These the Prince filleth full with strong endeavour, driving, as *tbwere, with help his flocks to waters.
‘6 So be the lofty Indra prompt to listen, Helper unaided, goldenvisored Hero. Yea, so may he, shown forth in might unequalled, smite dowa the many Vritras and the Dasyus.
HYMN XXX, Indra,
Ixnpra hath waxed yet more for hero prowess, alone, Eternal, he bestoweth treasures. Indra transcendeth both the worlds in greatness: one half of
him equalleth earth and heaven,
2 Yea, mighty I esteem his Godlike nature: none hindereth.- what he hath once determined. Near and afar he spread and set the regions, and every day the Sun became apparent.
5 The Prince: Indra appears to be meant. Driving...his flocks: cp. I. 10. 2. ‘And the Ram hastens with his troop,’ that is, Indra comes with his band of Maruts. Sfyana takes sfrif in its more usual signification of worshipper or institutor of the sacrifice; and Professor Wilson translates : ‘the pious worshipper, hastening (to sacrifice), and earnestly performing worship, gratifies thee with the offering, as (the cowkeeper satisfies) the herds with water.’
6 Helper unaided: this seems to be the meaning of att andtt, with help that needs no other help. Sfyana explains the words, ‘by coming or by not coming,’ whether he be present or absent.
Golden-visored ; ‘ Azure-chinned.’—Wilson. ‘ With yellow-coloured jaws,’— Ludwig. I have followed Professor Roth.
jae hath grown stronger and stronger for the performance of his mighty -« deeds,
3 Fen now endures thine exploit of the Rivers, when, Indra, for their floods thou clavest passage. Like ‘men who sit at meat the mountains settled: by thee, Most Wise! the regions were made stedfast. 4 This is the truth, none else is like thee, Indra, no God superior to thee, no mortal. Thou slewest Abi who besieged the waters, and lettest loose the streams to hurry sea-ward. 5 Indra, thou brakest up the floods and portals on all sides, and the firmness of the mountain. Thou art the King of men, of all that liveth, engendering at once Sun, Heaven, and Morning.
HYMN XXXI. Indra,
Sous Lord of wealth art thou, O Lord of riches: thou in thine hands hast held the people, Indra ! Men have invoked thee with contending voices for seed and waters, progeny and sunlight. 2 Through fear of thee, O Indra, all the regions of earth, though naught may move them, shake and tremble. All that is firm is frightened at thy coming,—the earth, the ‘heaven, the mountain, and the forest. . 3 With Kutsa, Indra! thou didst conquer Sushna, voracious,
- bane of crops, in fight for cattle. In the close fray thou rentest him: thou stolest the Sun’s wheel and didst drive away misfortunes.
3 Like men who sit at meat: or, perhaps, like flies who settle on food. See Geldner, Vecische Studien, IT. 180.
ey
1 Men ..... with contending voices: the combatants on both sides invoke Indra’s aid in battle.
According to Prof. Pischel, Vedische Studien, I. 34, the meaning is as follows :
‘Alone wast thou, Lord of all wealth and riches, yet hast thou made the folk submissive, Indra,
When with uplifted voice the tribes invoked thee for water, sons, posterity and sunlight.’ ‘
‘The folk,’ kpishi¥h meaning the speaker’s enemies, and ‘the tribes,’ charshanayo, meaning the five Aryan tribes.
3 Kutsa: the special favourite of Indra. Bune of crops: or Kuyava may be the name of another demon of drought or savage enemy. See Index. Thou rentest him ; literally, ‘ bittest 2’ désa, according to Sdyana, standing for
adesh. Stolest the Sun’s wheel: see I. 175. 4. Misfortunes ; according to Sayana, ‘ disturbing or injurious RAkshasas, ete.’
4 Thou smotest to the ground the hundred castles, impregnable, © of Sambara the Dasyu, When, Strong, with might thou holpest Divodasa who poured libations out, O Soma-buyer, and madest BharadvAja rich who praised thee.
5 As such, true Hero, for great joy of battle mount thy terrific car, O Brave and Manly. Come with thine help to me, thou distant Roamer, and, glorious God, spread among men my glory.
HYMN XXXII. Indra.
I with my lips have fashioned for this Hero words never matched, most plentiful and augpicious,
For him the Ancient, Great, Strong, Energetic, the very mighty Wielder of the Thunder.
2 Amid the sages, with the Sun he brightened the Parents: vlorified, he burst the mountain ; And, roaring with the holy-thoughted singers, he loosed the bond that held the beams of Morning. 38 Famed for great deeds, with priests who kneel and laud him, he still hath conquered in the frays for cattle, And broken down the forts, the Fort-destroyer, a. Friend with. . friends, a Sage among the sages. 8 4 Come with thy girthed mares, with abundant vigour and plenteous strength to him who sings thy praises. Come hither, borne by mares with many heroes, Lover of song ! Steer! for the people’s welfare.
ere ste met
: gee a Ne
4 The hundred castles: probably the castles of cloud which retain the rain. So, II. 19. 6, ‘And Indra, for the sake of Divodfisa, demolished Sambara’s nine-and-ninety castles.’
4 Soma-buyer : purchaser of Soma-libations with the help which he gives to the worshipper.
2 He brightened the Parents: illuminated the universal parents, Heaven and Harth. Zhe sages: the Angirases, the holy-thouglted singers of the next line.
4 With thy girthed mares: the meaning of ntvydbdhih, a feminine plural adjective in the instrumental case, standing without a substantive, 1s uncertain. Sdyana explains the word by navydbhirnavatardbhih, ‘very new or young,’ and supplies vadavdbhih, ‘mares’ Professor. Roth thinks that ntvydbhth may be a substantive meaning ‘with garments,’ and Professor Grassmann translates ‘mit Gaben,’ ‘ with gifts,’ that is, presents carried in a mnivi or apron: With many heroes; puruvtdbhih again is an adjective without a substantive, in the same gender, number, and case as nivydbhih. According to Sd4yana, it also qualifies wadavdbhip, ° with mares,’ understood, and means ‘having many colts.’
594 THE RIGVEDA, [BOOK VI,
5 Indra with rush and might, sped by his Coursers, hath swiftly won the waters from the southward. Thus set at liberty the rivers daily flow to their goal, incessant
and exhaustless. HYMN XXXII. Indra.
Give us the rapture that is mightiest, Indra, prompt to bestow and swift to aid, O Hero, That wins with brave steeds where brave steeds encounter, and quells the Vritras and the foes in battle. 2 For with loud voice the tribes invoke thee, Indra, to aid them in the battle-field of heroes. Thou, with the singers, hast pierced through the Panis: the charger whom thou aidest wins the booty. 3 Both races, Indra, of opposing foemen, O Hero, both the Arya and the Dasa, Hast thou struck down like woods with well-shot lightnings : thou rentest them in fight, most manly Chieftain !
4 Indra, befriend us with no scanty succour, prosper and aid us,
a | Sn Loved of all that liveth,
When, fighting for the sunlight, we invoke thee, O Hero, in the fray, in war’s division. 5 Be ours, O Indra, now and for the future, be graciously inclined and near to help us. Thus may we, singing, sheltered by the Mighty, win many cattle on the day of trial. HYMN XXXIV. Indra, Fut, many songs have metin thee, O Indra, and many a noble thought from thee proceedeth., Now and of old the eulogies of sages, their holy hymns and lauds, have yearned for Indra. 2 He, praised of many, bold, invoked of many, alone is glorified at sacrifices, Like a car harnessed for some great achievement, Indra must be the cause of our rejoicing. 3 They make their way to Indra and exalt him, him whom no prayers and no laudations trouble ;
5 From the southward ; from the quarter whence the Rains come,
Gre
1 Give us the rapture: let us be benefited by the transport which draughts.
of Soma juice produce in thee. 3 They make their way; that is, prayers and laudations reach Ind ! ra and strengthen him, They do not vex him as they would vex a man who would
be unable to fulfil the prayers and would :
the laudations, Bees: uld be conscious that he did not Beeetye
are wt 4 ae
For when a hundred or a thousand singers laud him who loves the song their praise delights him. 4 As brightness mingles with the Moon in heaven, the offered Soma yearns to mix with Indra. Like water brought to men in desert places, our gifts at sacrifice have still refreshed him. 5 To him this mighty eulogy, to Indra hath this our laud been uttered by the poets, That in the great encounter with the foemen, Loved of all life, Indra may guard and help us.
HYMN XXxXy. Indrs.
Wuen shall our prayers rest in thy car beside thee? When dost thou give the singer food for thousands? When wilt thou clothe this poet’s laud with plenty, and when wilt thou enrich our hymns with booty ? 2 When wilt thot gather men with men, O Indra, heroes with heroes, and prevail in combat ? Thou shalt win triply kine in frays for cattle, so, Indra, give thou us celestial glory. 3 Yea, when wilt thou, O Indra, thou Most Mighty, make the prayer all-sustaining for the singer ? When wilt thou yoke, as we yoke songs, thy Horses, and come to offerings that bring wealth in cattle? 4 Grant to the singer food with store of cattle, splendid with horses and the fame of riches. Send food to swell the milch-cow good at milking: bright be its shine among the Bharadvajas.
4 As brightness mingles with the Moon: I follow Professor Ludwig in his interpretation of this difficult passage ; but its exact meaning still seems doubtful. ‘Archd is the nominative singular. We have here the later Jyotan’ or Kaumudi as the wife or feminine power of the Moon. Sfryd, the daughter of the Sun, é. ¢. the Moon’s light which is borrowed from the Sun is an earlier conception.’— Ludwig.
5 By the poets: by those who sing hymns of praise. Marthhih=atotrithin ——Siyana. Jn the great encounter with the foemen: makati vritratiirue: in the great victory over Vritra ; that is, generally, in battle with enemies ; sangrdme,—Sayana,
‘SIP
1 Rest in thy car beside thee ?; when shall our prayers reach thee as thou atandest on thy chariot ? The poet expresses impatience at Indra’s inattention
to his petitions.
5 Lead otherwise this present foeman, Sakra! Hence art thou praised as Hero, foe-destroyer.
Him who gives pure gifts may I praise unceasing. Sage, quicken the Angirases by devotion.
HYMN XXXVI. Indra.
Tuy raptures ever were for all men’s profit : so evermore have been thine earthly riches.
Thou still hast been the dealer-forth of vigour, since among
Gods thou hast had power and Godhead. 2 Men have obtained his strength by sacrificing, and ever urged
him on to hero valour.
For the rein-seizing, the impetuous Charger they furnished power even for Vritra’s slaughter.
3 Associate with him, as teams of horses, help, manly might, and vigour follow Indra. As rivers reach the sea, so, strong with praises, our holy songs reach him the Comprehensive.
_ 4 Lauded by us, let flow the spring, O Indra, of excellent and brightly-shining riches. For thou art Lord of men, without an equal: of all the world thou art the only Sovran.
5 I find this stanza hopelessly obscure, arid do not attempt to translate it, giving instead of a conjectural translation a reproduction of the substance of Sayana’s absolutely worthless paraphrase, Lead otherwise: according to Siyana, ‘consign to death, to a course different from that of living beings.’—-Wilson.
The Angirases : the descendants of Angirases, that is the Bharadvaéjas.
Professor Ludwig translates: ‘ Also at another time (I wish) hither this strong (defence), when thou asa hero, Sakra, singest open [aufsingst] the doors; may I never lose the cow that yields bright juice ; cause thou her to hasten through the prayer of the Angirasas,’ In his Commentary Prof,
_Ludwig alters ‘lose the cow, etc.’ into ‘lose the seed-pouring (bull) of the milch-cow.’ Professor Aufrecht would read wijanam instead of vrigdnam and vrinishe instead of grintshe, and Prof. Grassmann translates accardingly ; ‘ Now too, as formerly, [ choose for myself this man, when, Strong One, as hero thou openest the doors. Never then may the steer whose seed streams fail me. Quicken, O Sage, the singers through prayer.’
1 Thy raptures; produced by drinking the Soma juice. Power and God. head ; asurydm. : Asura-hood, the nature and power of an Asura or High God, Some give a Sepa meaning to dhdrdyathédh: ‘thou maintainest ‘vigour among the gods.’——Wilson, ‘Indra is said to give divi other gods,’—Muir, 0. 8. Z., V. 92, Se a
2 His strength; the powerful aid of Indra. Charger ; Indra, impetuous as a war-horse who takes the bit between his teeth. green elaine neaa gribhe ; as ‘seizer af enemies who are in uninterrupted lines.’ ‘They offer sacrifices to him aa the seizer of an uninterrupted series of foes, their assail: ant, their subduer, and also for the destruction of Vritra.’— Wilson,
HYMN 384 HE RIGVEDA. 597
5 Hear what thou mayst hear, thou who, fain for worship, as heaven girds earth, guardest thy servant’s treasure ; That thou mayst be our own, joying in power, famed through thy might in every generation. HYMN XXXVILI. Indra. Lut thy Bay Horses, yoked, O mighty Indra, bring thy car _ hither fraught with every blessing. For thee, the Heavenly, e’en the poor invoketh, may we this day, thy feast-companions, prosper. 2 Forth to the vat the brown drops flow for service, and purified proceed directly forward. May Indra drink of this, our guest aforetime, Celestial King of the strong draught of Soma. 3 Bringing us hitherward ail-potent Indra on well-wheeled chariot, may the Steeds who bear him Convey him on the road direct to glory, and ne’er may Vayu’s Amrit cease and fail him. 4 Supreme, he stirs this man to give the guerdon,—Indra, most efficacious of the princes,— Wherewith, O Thunderer, thou removest sorrow, and, Bold One! partest wealth among the nobles. 5 Indra is he who gives enduring vigour: may our songs magnify the God Most Mighty. Best Vritra-slayer be the Hero Indra: these things he gives ag Prince, with strong endeavour.
HYMN XXXVIIT. Indra. Hz hath drunk hence, Most Marvellous, and carried away our great and splendid call on Indra. The Bounteous, when we serve the Gods, accepteth song yet more famous and the gifts we bring him. |
1 Thee, the Heavenly: svarvdn appears to apply to ted, thee, Indra, and to stand for svarvaniam. See Pischel, Vedische Studzen, I. 198, 218.
3 To glory : ‘to the prize of battle..—Grassmann. ‘To our rite.’-—-Wilson.
Vayws Amrit: ‘Vayu is possessor of the Amrit probably as being Tvashtar's son-in-law. VIII. 26. 21.’—-Ludwig.
4 This man: the institutor of the sacrifice. Wherewith: on account of which guerdon. The liberal guerdon given by the nobles who defray the expenses of the sacrifice causes Indra in his turn to be gracious and liberal of his gifts to them.
5 With strong endeavour: exerting his power on behalf of his worshippers.
1 He hath dvunk hence: Professor Ludwig thinks that the first line must refer to Agni, who receives the libation hence, that is, from the priest's cup, and conveys to Indra the invocation addressed to him. But Indra himself may be intended in the first line as well as in the second,
598 THE HYMNS OF [BOOR Vi.
2 The speaker filleth with a cry to Indra his ears who cometh
nigh e’en from a distance. May this my call bring Indra to my presence, this call to Gods
composed in sacred verses. & Him have [ sung with my best song and praises, Indra of
ancient birth and Everlasting. For prayer and songs i him are concentrated: let laud wax
thighty when addressed to Tucra: 4 Indra, whom sacrifice shall strengthen, Soma, and song and hymn, and praises and devotion, Whom Dawns shall strengthen when the night departeth, Indra whom days shall strengthen, months, and autumns. 5 Him, born for conquering might in full perfection, and waxen _ strong for bounty and for glory, Great, Powerful, will we to-day, O singer, invite to aid us and to quell our foemen. | HYMN XXXIX. Indra. Or this our charming, our celestial Soma, eloquent, wise, Priest, _ with inspired devotion, Of this thy close attendant, hast thou drunken. God, send the singer food with milk to grace it. 2 Craving the kine, rushing against the mountain, led on by Law, with holy-minded comrades, He broke the never-broken ridge of Vala, With words of micht Indra subdued the Panis. 3 This Indu lighted darksome nights, O Indra, throughout the years, at morning and at evening. Him have they stablished as the days’ bright ensign. He made the Mornings to be born in splendour. 4 He shone and caused to shine the worlds that shone not. By Law he lighted up the host of Mornings.
I ce So eee) 3 Let laud wax mighty: when the power of Indra is celebrated, the song
should be lofty as the dignity of the snbject demands. 5 To quell our foemen: or, to conquer Vritras, that is, Vritra and similar fends,
to
_ 1 Our eelestin’ Soma: as Professor Wilson observes, ‘Several of the epithets in the text are unusual, and agreeably to European notions, very inapplicable to a beverage.” ‘The Soma ia called eloquent and wise as giving eloquence and wisdom, and priest because it is employed in offerings to the Gods.
With milk to grace it ; that is, of which milk and butter constitute the most arene Lapa . .
2 foly-minded comrades : the Angirases. Vala: a demon the cows of the Gods, 2. e. the rays at light. See Index. eee rte Tg
8 This Indu: Indu is here the Moon, which is identified with Soma,
The days’ bright ensign: the standard by which time is measured.
He moves with Steeds yoked by eternal Order, contenting men with nave that finds the sunlight. 5 Now, praised, O Ancient King! fill thou the singer with plenteous food that he may deal forth treasures. Give waters, herbs that have no poison, forests, and kine, and steeds, and men, to him who lauds thee.
HYMN XL. Indra. Drink, Indra; juice is shed to make thee joyful: loose thy Bay Steeds and give thy friends their freedom. Begin the song, seated in our assembly. Give strength for sacrifice to him who singeth. 2 Drink thou of this whereof at birth, O Indra, thou drankest, Mighty One! for power and rajture, The men, the pressing-stones, the cows, the waters have made this Soma ready for thy drinking. 3 The fire is kindled, Soma pressed, O Indra: let thy Bays, best to draw, convey thee hither. With mind devoted, Indra, I invoke thee. Come, for our great prosperity approach us. 4 Indra, come hither: evermore thou camest through our great strong desire to drink the Soma. Listen and hear the prayers which now we offer, and let ‘this sacrifice increase thy vigour. | 5 Mayst thou, O Indra, on the day of trial, present or absent, wheresoe’er thou dwellest, Thence, with thy team, accordant with the Maruts, Song-lover ! guard our sacrifice, to help us.
HYMN XL. Indra. Come gracious to our sacrifice, O Indra: pressed Soma-drops are purified to please thee. As cattle seek their home, so, Thunder-wielder, come, Indra, first of those who claim our worship. 2 With that well-formed most wide extending palate, wherewith thou ever drinkest streams of sweetness, Drink thou; the Adhvaryu standeth up before thee: let thy spoil-winning thunderbolt attend thee.
4 Nave: used by synecdoche for chariot,
1 Thy friends; thy dear horses.
1 Gracious: more literally, ‘without anger,’ ‘ Unirascible,’—Wilson, 2 The Addvaryu ; the ministering priest, so
3 This drop, steer-strong and omniform, the Soma, hath been made ready for the Bull, for Indra. Drink this, Lord of the Bays, thou Strong Supporter, this that is thine of old, thy food for ever. 4 Soma when pressed excels the unpressed Soma, better, for one who knows, to give him pleasure. Come to this sacrifice of ours, O Victor: replenish all thy powers with this libation. 5 We call on thee, O Indra: come thou hither: sufficient be the Soma for thy body. Rejoice thee, Satakratu ! in the juices: guard us in wars, guard us among our people.
HYMN XLII. Indra,
Brine sacrificial gifts to him, Omniscient, for he longs to drink, .
The Wanderer who comes with speed, the Hero ever in the van. 2 With Soma go ye nigh to him chief drinker of the Soma’s juice: With beakers to the Impetuous God, to Indra with the drops _ effused. 3 What time, with Soma, with the juice effused, ye come before the God, ‘Full wise he knows the hope of each, and, Bold One, strikes this foe and that. 4 To him, Adhvaryu! yea, to him give offerings of the juice expressed, Will he not keep us safely from the spiteful curse of each presumptuous high-born foe ?
HYMN XLIOTI. Indra.
In whose wild joy thou madest once Sambara Divodasa’s prey, This Soma is pressed out for thee, O Indra: drink!
3 Supporter: sthdtar= Stator in Jupiter Stator, one who causes to stay or stand, rallier of men in battle.
4 Replenish all thy powers : or, ‘give us all powers in full.’ 5 Satakratu: Lord of a hundred, 4. ¢. countless, powers,
3 Strikes this foe and that; there is no substantive in the text, SAyana makes tdm tam refer to kdmam, hope or wish: ‘And the suppresser (of enemies) assuredly grants it, whatever it may be.’ —Wilson.
1 Sambdara: a demon of draught, Divoddsa: called also Atithigva: ‘Thou savedst Kutsa when Sushna was smitten down ; to Atithigva gavest Sambara for 4 prey,’ —I, 61, 6, ; :
2 Whose gladdening draught, shed from the points, thou guardest in the midst and end,
This Soma is pressed out for thee, O Indra: drink! ,
3 In whose wild joy thou settest free the kine held fast within the rock,
This Soma is pressed out for thee, O Indra: drink! 4 This, in whose juice delighting thou gainest the might of
Maghavan, This Soma is pressed out for thee, O Indra: drink ! HYMN XLIV. Indra. Tat which is wealthiest, Wealthy God! in splendours most illustrious,
Soma is pressed: thy gladdening draught, Indra! libation’s Lord ! is this. Effectual, Most Effectual One! thine, as bestowing wealth of hymns, Soma is pressed: thy gladdening draught, Indra! libation’s Lord ! is this. 3 Wherewith thou art increased in strength, and conquerest with thy proper aids, Soma is pressed: thy gladdening draught, Indra! libation’s Lord ! ig this. 4 Him for your sake I glorify as Lord of Strength who wrong-— eth none, The Hero. Indra, conquering all, Most Bounteous, God of all the tribes.
5 Those Goddesses, both Heaven and Earth, revere the power and might of him, Him whom our songs increase in strength, the Lord of bounty swift to come.
6 To seat your Indra, I will spread abroad with power this song of praise.
The saving succours that abide in him, like songs, extend and grow.
bo
2 From the points: from the sharp ends of the branchlets of the plant. See Hillebrandt, V. Mythologie, p. 232. Jn the midst and end: according to Sayana, at noon and at the evening libation.
4 Gainest the might of Maghavan; Indra acquires his power from libations of Soma juice.
ED
6 To seat your Indra; as Indra’s seat is on the darhis or sacred grass that is spread on the floor of the chamber of sacrifice, so the hymn also, as his spiritual seat, is suppozed to have the,power of inducing him to come,
7 A recent Friend, he found the skilful priest: he drank, and showed forth treasure from the Gods. — He conquered, borne by strong all-shaking mares, and was with far-spread power his friends’ Protector. : 8 In course of Law the sapient juice was quaffed: the Deities to glory turned their mind. Winning through hymns a lofty title, he, the Lovely, made his beauteous form apparent. 9 Bestow on us the most illustrious strength: ward off men’s manifold malignities. Give with thy might abundant vital force, and aid us graciously in gaining riches. 10 We turn to thee as Giver, liberal Indra. Lord of the Bay Steeds, be not thou ungracious. No friend among mankind have we to look to: why have men called thee him who spurs the niggard ? 11 Give us not up, Strong Hero! to the hungry: unharmed be we whom thou, so rich, befriendest. Full many a boon hast thou for men: demolish those who present no gifts nor pour oblations. 12 As Indra thundering impels the rain-clouds, so doth he send us store of kine and horses. Thou art of old the Cherisher of singers: let not the rich who bring no gifts deceive thee. 13 Adhvaryu, hero, bring to mighty Indra—for he is King thereof—the pressed-out juices ; To him exalted by the hymns and praises, ancient and modern, of the singing Rishis. 14 In the wild joy of this hath Indra, knowing full many a form, struck down resistless Vritras.
rd
7 He found the skilful priest: ‘Indra appreciates him who is skilled (in holy rites).—Wilson. The word yashidram, sacrificer, is supplied by Sayana.
Borne by For ‘.; this is Sdyana’s first explanation of stauld bhi - fet ' , plurals in the instrumental case, vadavdbhi, ‘with mares,’ being understood. ‘Brought by his robust agitators (of the earth, his steeds),’—Wilson. Or, Sdyana says, although the words are feminine, the Maruts may be intended. Other conjectural explanations have been attempted, but they are not convincing.
10 Who spurs the niggard ; urges even the niggardly to be liberal. § Pischel, Vedische Studzen, I. p. 124. s
12 The Cherisher of singers: or, ‘he whom the singers nourish,’ that is, ‘strengthen by their hymns.
14 Knowing full many a form: detecting and not deceived by the various forms assumed by the demon Vritra and his crew,
Proclaim aloud to him the savoury Soma so that the Hero, strong of jaw, may drink it. 15 May Indra drink this Soma poured to please him, and cheered therewith slay Vritra with his thunder. Come to our sacrifice even from a distance, good lover of our songs, the bard’s Supporter. 16 The cup whence Indra drinks the draught is present: the Amrit dear to Indra hath been drunken, That it may cheer the God to gracious favour, and keep far from us hatred and affliction. 17 Therewith enraptured, Hero, slay our foemen, the unfriendly, Maghavan ! be they kin or strangers, Those who still aim their hostile darts to smite us, turn them to flight, O Indra, crush and kill them. 18 O Indra Maghavan, in these our battles win easy paths for us and ample freedom. That we may gain waters and seed and offspring, set thou our princes on thy side, O Indra. 19 Let thy Bay Stallions, harnessed, bring thee hither, Steeds with strong chariot and strong reins to hold them, Strong Horses, speeding hither, bearing thunder, well-harnessed, for the strong exciting potion. 20 Beside the vat, Strong God! stand thy strong Horses, shining with boly oil, like waves exulting. Indra, they bring to thee, the Strong and Mighty, Soma of juices shed by mighty press-stones. 21 Thou art the Bull of earth, the Bull of heaven, Bull of the rivers, Bull of standing waters. For thee, the Strong, O Bull, hath Indu swollen, juice pleasant, sweet to drink, for thine election. 22 This God, with might, when first he had his being, with Indra for ally, held fast the Pani. This Indu stole away the warlike weapons, and foiled the arts of his malignant father.
15 The bard’s Supporter : or, ‘whom singers nourish,’ as in stanza 12.
19 In this and the two following: stanzas we have the repetition, so dear to ‘some of the Vedic posts, of vr ‘sha in composition, vrishun and vrishabhd, so songs applied in the hymns to living beings and things preéminent ‘for strengt
22 This God: Indu or Soma, the Moon. Of his malignant father; Tvashtar appears to be meant. Séyana’s paraphrase is non-natural: ‘of the malignant secreter of (the stolen) wealth, (the cattle). "Wilson, Sd&yana makes pituh, as derived from pd, to pr otect, = pala yituh, ‘the safe keeper,’ and scdsyu= Lat. sui, ‘of his property,’ This safe keeper, secreter, and robber would be the demon Vala.
604 PHE HYMNS OF [200K VI
23 The Dawns he wedded toa glorious Cousort, and set within the Sun the light that lights him. : He found in heaven, in the third lucid regions, the threefold Amrit in its close concealment.
24 He stayed and held the heaven and earth asunder: the chariot with the sevenfold reins he harnessed.
This Soma set with power within the milch-kine a spring whose ripe contents ten fingers empty.
HYMN XLV. Indra. Txat Indvais our youthful Friend, who with his trusty guidance led , Turvasa, Yadu from afav. 2 Even to the dull and uninspired Indragives vital power, and wins Even with slow steed the offered prize. 3 Great are his ways of guiding us, and manifold are his eulogies: His kind protections never fail. 4 Friends, sing your psalm and offer praise to him to whom the prayer is brought : For our great Providence is he. 6 Thou, Slanghterer of Vritra, art Guardian and Friend of one and two, Yea, of a man like one of us. 6 Beyond men’s hate thou leadest us, and givest cause to sing thy praise : Good Hero art thou called by men. 7 I call with hymns, as ‘twere a cow to milk, the Friend who merits praise, The Brahman who accepts the prayer.
23 Glorious Consort: the Sun. Jn the third lucid regions ; perhaps, as Professor Ludwig suggests, in the spheres of the Sun, the Moon, and the stars. ‘ According to the scholiast, this may merely mean that the Soma becomes asit were ambrosia when received or concealed in the vessels at the three diurnal ceremonies, which ambrosia is properly deposited with the gods abiding in the third bright sphere, or in heaver.’-- Wilson.
24 The chariot: of the Sun, drawn by seven horses. Whose ripe contents ten fingers empty: this appears to be the meaning of the pakvam dagayantram wisam ot the text, literally, ‘the ripe spring with ten engines,’ ‘The mature deeply-organized secretion.’— Wilson.
1 Turvaga, Yadu; the names of these two eponymi of Aryan tribes are frequently associated. See Index. An expedition against Divoddsa appears to be referred to.
_ 2 Even to the dull and uninspired ; he favours whom he will, and the race is not always to the swift.
7 As ‘twere a cow to milk : like the cow that is brought to give the milk
that is to be mingled with the Soma libation. Zhe Brahman: Indra regarded as a Priest,
Him in whose hands they say are stored all treasures from the days of old,
The Hero, conquering in the fight.
Lord of Strength, Caster of the Stone, destroy the firm forts built by men,
And foil their arts, unbending God!
Thee, thee as such, O Lord of Power, O Indra, Soma-drinker, true,
We, fain for glory, have invoked.
Such as thou wast of old, and art now to be called on when the prize Lies ready, listen to our call.
With hymns and coursers we wilt gain, Indra, through thee, both steeds and spoil
Most glorious, and the proffered prize.
Thou, Indra, Lover of the Song, whom men must stir to help, hast been
Great in the contest for the prize.
Slayer of foes, whatever aid of thine imparts the swiftest course,
With that impel our car to speed.
As skilfullest of those who drive the chariot, with our art
and aim,
O Conqueror, win the proffered prize.
Praise him who, Matchless and Alone, was born the Lord of living men,
Most active, with heroic soul.
Thou who hast been the singers’ Friend, a Friend auspicious with thine aid, —
As such, O Indra, favour us,
Grasp in thine arms the thunderbolt, O Thunder-armed, ta slay the fiends: ,
Mavst thou subdue the foemen’s host,
I call the ancient Friend, allied with wealth, who speeds the lowly man,
Him to whom chiefly prayer is brought,
For he alone is Lord of all the treasures of the earth : he speeds
Hither, chief Lover of the Song,
11 When the prize lies ready; to be given to the victor in the chariot race, the chief object of the hymn being to secure victory in the approaching contest through the favour of the God.
21 So with thy yoked teams satisfy our wish with power and wealth in steeds And cattle, boldly, Lord of kine | 22 Sing this, what time the juice is pressed, to him your Hero, Much-invoked, To please him as a mighty Steer. 23 He, Excellent, withholdeth not his gift of power and wealth in kine, When he hath listened to our songs. 24 May he with might unclose for us the cow’s stall, whosesoe’er it. be, To which the Dasyu-slayer goes. 25 O Indra Satakratu, these our songs have called aloud to thee, Like mother cows to meet their calves. 26 Hard is thy love to win: thou art a Steer to him who longs for steers : Be to one craying steeds a Steed. 27 Delight thee with the juice we pour for thine own great
- mnunificence : Yield not thy singer to reproach. 28 These songs withevery draught we pour come, Lover of the Song, to thee, As milch-kine hasten to their young: 29 To thee most oft invoked, amid the many singers’ rivalry Who beg with all their might for wealth.
30 Nearest and most attractive may our laud, O Indra, come to thee. Urge thou us on to ample wealth.
31 Bribu hath set himself above the Panis, o’er their highest head, Like the wide bush on Gangi’s bank.
24 Whosesoe’er tt be : the meaning of kuvitsasya here is somewhat uncertain. Sfiyana explains it as, of Kuvitsa, acertain person who does much harm. ‘The meaning appears to be, may Indra open for us the cow-stall and give ug the cattle of any Dasyu whom he, that is, we under his guidance, may attack.
26 Thou art a Steer: gavim praddtd, ‘a giver of cattle.’—Sayana. A Steed ; asvapradah, a giver of horges.—Sayana.
27 This stanza is repeated, word for word, from III. 41. 6.
31 Bribu; according to Séyana, the carpenter or artificer of the Panis.
The Panis here are, in accordance with the original meaning of the words, merchants or traders, and the merchant Bribu is eulogized for his piety and. liberality, qualities which were not the usual characteristics of the class to which he belonged. A legend, referred to by SAyana, and recorded in the Manava dharma-sdstra or Laws of Manu, 10, 107, relates that Bharadvaja, when distressed by hunger in a lonely forest, accepted many cows from the
32 He whose good bounty, thousandfold, swift as the rushing of the wind, Suddenly offers as a gift. 33 So all our singers ever praise the pious Bribu’s noble deed, Chief, best to give his thousands, best to give a thousand liberal gifts.
HYMN XLYI. Indra,
THAT we may win us wealth and power we poets, verily, call on thee:
In war men call on thee, Indra, the hero’s Lord, in the stecd’s race-course call on thee.
2 As such, O Wonderful, whose hand holds thunder, praised as mighty, Caster of the Stone! * Pour on us boldly, Indra, kine and chariot-steeds, ever to be the conqueror’s strength. 3 We call upon that Indra, who, most active, ever slays the foe: Lord of the brave, Most Manly, with a thousand powers, help thou and prosper us in fight. 4 Richtshama, thou forcest men as with a bull, with anger, in the furious fray. Be thou our Helper in the mighty battle fought for sunlight, water, and for life.
5 O Indra, bring us name and fame, enriching, mightiest, aot excellent, Wherewith, O Wondrous God, fair-visored, thunder-armed, thou hast filled full this earth and heaven.
carpenter Bribu ; the moral] being that men of inferior caste and low condition may distinguish themselves by their liberality. See Wilson's Note, Vol, IIT. p. 466. Thewide bush : the belt of underwood, Others would read urukakshah as one word instead of urih kakshuh, and explain it as the name of a man, son of a woman called Ganga.
33 Chief’: sari, as institutor of the sacrifice. See, on stanzas 31 —33, Prof. Weber's Episches im vedischen Ritual (Sitzungsberichte der K.P. Akademie der Wissenschaften, XX XVIII. pp. 28 sqq.), and M, Miiller, Chips from a German Workshop, IVY. 138 (new edition).
an
3 With a thousand powers : sahasramushka, literally, mille testiculos habens, The reading of the Samaveda, séhasramanyo, full of boundless ardour, is, as Professor Ludwig remarks, much more xsthetic.
4 Richishama : or, worthy of praise! But the exact meaning of the epithet is somewhat uncertain.
5 Fuir-visored ; or, fair of cheek.
608 _ DHE HYMNS OF [BOOK VI.
6 We call on thee, O King, Mighty amid the Gods, Ruler of men, to succour us. All that is weak in us, Excellent God, make firm: make our foes easy to subdue. . 7 All strength and valour that is found, Indra, in tribes of Nahushas, and all the splendid fame that the Five Tribes enjoy, Bring, yea, all manly powers at once. 8 Or, Maghavan, what vigorous strength in Trikshi lay, in Druhyus or in Paru’s folk, Fully bestow on us, that, in the conquering fray, we may subdue our foes in fight. 9 O Indra, grant a happy home, a triple refuge triply strong. Bestow a dwelling-place on the rich lords and me, and keep thy dart afar from these. 10 They who with minds intent on spoil subdue the foe, boldly attack and smite him down,— From these, O Indra Maghavan who lovest song, be closest guardian of our lives. | 11 And now, O Indra, strengthen us: come near and aid us in ) the fight, What time the feathered shafts are flying in the air, the arrows with their sharpened points.
" 12 Give us, where heroes’ strain their bodies in the fight, the
shelter that our fathers loved. To us and to our sons give refuge; keep afar all unobserved hostility, 13 When, Indra, in the mighty fray thou urgest chargers to their speed, On the uneven road and on a toilsome path, like falcons, eager for renown, 14 Speeding like rivers rushing down a steep descent, responsive | to the urging call, That come like birds attracted to the bait, held in by reins in both the driver’s hands.
7 Nakushkas: people, apparently distinct from the five Aryan tribes par excellence, and dwellers on or near the Indus, According to Siyana, human beings in general are meant, and Professor Roth explains the word as men generally, but with the special sense of stranger, or neighbour, See Muir, O. S. Teuts, I. 179, 180,
' 8 Triksht: a king so named, says Séyana, In another place (VIII, 22. 7) he has the patronymic Trésadasyava, son, 7.e. peer of, Trasadasyu. In Druhyus
_ orin Péru’s folk ; literally, ‘in Druhyu or in Piru,’ the names of the eponymi _ of these tribes being used for the tribes themselves,
12 Zo us and to our sons give réfuge: the Commentator takes achtttam ‘unobserved,’ with chardih, and explains the words as ‘armour unknown by the enemies.’ =’
, HYMN XLVI. Indra, Ete.
Yza, this is good to taste and full of sweetness, verily it is
strong and rich in flavour. :
No one may conquer Indra in the battle when he hath drunken of the draught we offer.
2 This sweet juice here had mightiest power to gladden: it boldened Indra when he slaughtered Vritra, When he defeated Sambara’s many onslaughts, and battered down his nine-and-ninety ramparts.
3 This stirreth up my voice when J have drunk it: this hath aroused from sleep my yearning spirit. This Sage hath measured out the six expanses from which no single creature is excluded. 3
4 This, even this, is he who hath created the breadth of earth,
the lefty height of heaven.
He formed the nectar in three headlong rivers. Soma supports the wide mid-air above us.
5 He found the wavy sea of brilliant colours in forefront of the Dawns who dwell in brightness. This Mighty One, the Steer begirt by Maruts, hath propped the heavens up with a mighty pillar.
6 Drink Soma boldly from the beaker, Indra, in war for trea- |
sures, Hero, Vritra-slayer ! .
Fill thyself full at the mid-day libation, and give us wealth, thou Treasury of riches.
7 Look out for us, O Indra, as our Leader, and guide ns on to gain yet goodlier treasure. Excellent Guardian, bear us well through peril, and lead us on to wealth with careful guidance.
8 Lead us to ample room, O thou who knowest, to happiness,
security, and sunkght.
High, Indra, are the arms of thee the Mighty : may we betake us to their lofty shelter.
9 Set us on widest chariot-seat, O Indra, with two steeds best to draw, O Lord of Hundreds!
egg Nea ae kre I a ee ae 3 This Sage hath measured out: the creative acts of Indra are ascribed to Soma which inspirits him to perform them. The siw expanses, are the two worlds, heaven and earth, and the three subdivisions of each ; or, according to the Comihentator, heaven, earth, day, night, water, and plants. _ 4 In three headlong rivers : perhaps the three unknown rivers Anjati, Kulisi, and Virapatnt, of I.104. 4, which Benfey considers to be personifications of the clouds ; but the meaning of the half-lineis uncertain. ‘This Soma has deposited the ambrosia in its three principal (receptacles).'—Wilson, Soma in - stanzas 4 and 5 is probably the Moon-God. 2
610 THE HYMNS OF [BOOK FI.
Bring us the best among all sorts of viands: let not the foe’s wealth, Maghavan, subdue us. 10 Be gracious, Indra, let my days be lengthened: sharpen my
thought as ‘twere a blade of iron. Approve whatever words I speak, dependent on thee, and grant
me thy divine protection. 1] Indra the Rescuer, Indra the Helper, Hero who listens at each
invocation, Sakra I call, Indra invoked of many. May Indra Maghavan
prosper and bless us. 12 May helpful Indra as our good Protector, Lord of all treasures,
favour us with succour, Baffle our foes, and give™us rest and safety, and may we be
the lords of hero vigour. 13 May we enjoy the grace of him the Holy, yea, may we dwell
in his auspicious favour. May helpful Indra as our good Preserver drive from us, even
from afar, our foemen. 14 Like rivers rushing down a slope, O Indra, to thee haste songs
and prayers and linkéd verses. Thou gatherest, Thunderer! like wide-spread bounty, kine,
water, drops, and manifold libations.
15 Who lauds him, satisfies him, pays him worship? Hen the
rich noble still hath found him mighty. With power, as when one moves his feet alternate, he makes
the layt precede, the foremost follow. 16 Famed is the Hero as each strong man’s tamer, ever sdivancias
one and then another. King of both worlds, hating the high and haughty, Indra pro-
tects the men who are his people. 17 He loves no more the men he loved aforetime: he turns and
moves away allied with others. Rejecting those who disregard his worship, Indra victorious
lives through many autumns.
camel
ad
9 Let not the foe's wealth, Mayhavan, subdue us: it seems necessary to follow Professor Ludwig in taking riyah in the plural as the subject of the singular verb tdrtz, Other examples of such an irregularity are found in the Veda.
13 This stanza is apparently the conclusion of the original hymn; a new hymn or fragment of a hymn begins with the following stanza. —Ludwig.
15 With power; he rules the fortunes of men according to his pleasure, setting up one and putting down another, making the first last aud the last first,
%,
HYMN 47: ‘PHE RIGVEDA, 611
18 In every figure he hath been the model: this is his only form for us to look on. Indra moves multiform by his illusions; for his Bay Steeds are yoked, ten times a hundred. 19 Here Tvashtar, yoking to the car the Bay Steeds, hath extended sway. Who will for ever stand upon the foeman’s side, even when our princes sit at ease ? 20 Gods, we have reached a country void of pasture: the land, though spacious, was too small to hold us. Brihaspati, provide in war for cattle; find a path, Indra, for this faithful singer. 21 Day after day far from their seat,he drove them, alike, from place to place, those darks»me creatures. . The Hero slew the meanly-huckstering Dasas, Varchin and Sambara, where the waters gather.
22 Out of thy bounty, Indra, hath Prastoka bestowed ten coffers and ten mettled horses. We have received in turn from Divodasa Sambara’s wealth, the gift of Atithigva. 23 Ten horses and ten treasure-chests, ten garments asan added gift, These and ten lumps of gold’ have J received from Divodisa’s hand. 24 Ten cars with extra steed to each, for the Atharvans hundred cows, Hath Asvatha to Payu given.
18 ‘Juda presents himself as dgni, Vishnu, or Rudra, or any other deity
who is the actual object of worship, and is really the deity to be adored: he is identifiable with each.’ — Wilson.’ ' Len times a hundred : ‘ His chariots and horses are multiplied according to the forms in which he manifests himself: agreeably to the Vutddntik interpretation of the stanza, Jdva is here identified with Parameswara, the supreme first cause, identical with creation.’— Wilson.
19 Leashtar: supposed by the Commentator to be identified with Indra ; but this is unnecessary. The sway may be merely the authority which Tvashtar exercises in yoking the chaviot-steeds for Indra.
Who will for ever stand upon the foemun’s side? : that is, Indra will not always favour our enemies, even when, as is now the case, our nobles are not engaged in war.—Ludwig.
21 Indra is represented as having put to flight the dark aborigines and slain the niggardly demons or savages Varchin and Sambara. See IV, 80. 14, 15.
22 Prastoha, Divoddsa, and Atithigua are names of one and the same prince, who is called also Asvatha, and Sarnjaya or son of Srinjaya,
24 For the Atharvans: for the Rishis of the family of Atharvan, says Rayana, Péyw: the brother of Garga the Rishi of the hymn,
Lhis stanza consists of two PAdas only instead of four.
25 Thus 6rinjaya’s son honoured the Bharadvajas, recipients of | all noble gifts and bounty. 26 Lord of the wood, be fitta and strong in body : be,, bearing us, a brave victorious hero. eee ee Show forth thy stréngth, compact with straps of leather, and let thy rider win all spoils of battle. 27 Its mighty strength was borrowed from the heaven and earth : its conquering force was brought from sovrans of the wood. Honour with holy gifts the Car like Indra’s bolt, the Car bound round with straps, thé vigour of the floods.
88 Thou Bolt of Indra, Vanguard of the Maruts, close knit to Varuna and Child of Mitra,— As such, accépting gifts which here we offer, receive, O Godlike Chariot, these oblations. 29 Send forth thy voice aloud through earth and heaven, and let the world in all its breadth regard thee ; O Drum, accordant with the Gods and Indra, drive thou afar, _. Yea, very far, our foemen. : 30 Thunder out strength and fill us full of vigour: yea, thunder forth and drive away all dangers. Drive hence, O War-drum, drive away misfortune: thou art the Fist of Indra: show thy firmness.
31 Drive hither those, and these again bring hither: the Wardrum speaks aloud as battle’s signal. Our heroes, winged with horses, come together. Let our carwarriors, Indra, be triumphant.
HYMN XLVIITT. Agni and Others.
Sina to your Agni with each song, at every sacrifice, for strength.
Come, let us praise the Wise and Everlasting God, even as a well-belovéd Friend,
é
26 Lord of the wood ; forest tree, that is the timber of which the car is made. This car is the deified object of this and the two following stanzas.
29 O Drum: the dundubAt addressed and glorified in these concluding: verses was a sort of loud kettle-drum, like that still used.
31 Drive to us the cows of the enemy and send our ‘own cows home in safety. Gith, cows, ia understood with amfh, those, and imi/h, these.
epee
"1 Come, let us ging : it seems necessary to take the singu ith + plural pronoun, y ake the singular verb with the
a
{
:
HYMN 48.) PHE RIGVEDA, 618
2 The Son of Strength; for is he not our gracious Lord? Let us serve him who bears our gifts. In battle may he be our help and strengthener, yea, be the saviour of otrr lives. 3 Agni, thou beamest forth with light, great Hero, never changed by time. Shining, pure Agni! with a light that never fades, beam with thy fair beams brilliantly.
4 Thou worshippest great Gods: bring them without delay by wisdom and thy wondrous power. O Agni, make them turn hither to succour us. Give strength, and win it for thyself.
5 He whom foods, stones, and trees support, the offspring of eternal Law ; He who when rubbed with force is brought tolife by men upon the lofty height of earth ; 6 He who hath filled both worlds full with his brilliant shine, who hastens with his smoke to heaven ; He made himself apparent through the gloom by night, the Red Bull in the darksome nights, the Red Bull in the darksome nights,
7 O Agni, with thy lofty beams, with thy pure brilliancy,':'’
O God,
Kindled, Most Youthful One ! by Bharadvaja’s hand, shine on us, O pure God, with wealth, shine, Purifier! splendidly.
8 Thou art the Lord of house and home of all the tribes, O
Agni, of all tribes of men.
Guard with a hundred forts thy kindler from distress, through hundred winters, Youngest God!and those who make thy singers rich.
9 Wonderful, with thy favouring help, send us thy bounties, , gracious Lord. Thou art the Charioteer, Agni, of earthly wealth: find rest and safety for our seed.
10 With guards unfailing never negligent speed thou our children and our progeny. Keep far from us, O Agni, all celestial wrath and wickedness of godless men.
2 Who dears our gifts : conveys our sacrificial offerings to the Gods,
5 Floods, stones, and trees : the waters that are mixed with the Soma juice, the press- -stones which crush the plant, and the wood which produces the ae by attrition or feeds it as fuel. The lofty height of earth : the altar,
616 THE HYMNS OF [BOOK vr.
Thou, Sage, with bright path, Lord of harnessed horses, impetuous, promptly honourest the prudent. 5 That chariot of the Agvins, fair to look on, pleaseth me well, yoked with a thought, refulgent, Wherewith; Nasatyas, Chiefs, ye seek our dwelling, to give new strength to us and to our children. : 6 Bulls of the Earth, O Vata and Parjanya, stir up for us the regions of the water. : Hearers of truth, ye, Sages, World-Supporters, increase his living wealth whose songs delight you. 7 So may Sarasvati, the Hero’s Consort, brisk with rare life, the lightning’s Child, inspire us, And, with the Dames accordant, give the singer a refuge unassailable and flawless. * 8 I praise with eloquuence him who guards all pathways. He, when his love impelled him, went to Arka. : May he vouchsafe us gear with gold to grace it: may Pushan make each prayer of ours effective. 9 May Herald Agni, fulgent, bring for worship Tvashtar adored, in homes and swift to listen, Glorious, first to share, the life-bestower, the ever active God, fair-armed, fair-handed. 10 Rudra by day, Rudra at night we honour with these our songs, the Universe’s Father. Him great and lofty, blissful, undecaying let us call specially as the Sage impels us.
nd
1 ear
6 Bulls of the Barth: or of Prithivt as identified with Prisni. Veta is another name of Viyu, the Wind-God; and Purjanya is the Rain-cloud personified. earers of truth: the Maruts are thus addressed, as making true or realizing the prayers of men to which they listen. I follow Saiyana’s interpretation of the second half of the stanza.
7 Tie Hero's Consort: virip uni: according to Sayana, she whose husband is the hero Prajapati, or, the protectress of heroes. The River-God Sarasvan or Sarasvat is more usually considered to be the consort of Sarasvati, who originally a River-Goddess, appears in this place in her later and present-day character of the Goddess of learning and eloquence. See note, borrowed. from Muir, on I.3 10. Zhe Dames: Gnas, or Consorts of the Gods.
8 Him who guards all pathways; Pishan, the special protector of travellers and guardian of roadsand paths. See I. 42. Arka: the Sun, to whom Piishan appears to have gone both as an envoy on behalf of the other Gods when SfiryA was to be given in marriage, and asa suitor on his own account. Sirya, ib may be remembered, chose the Asvins to be her hushands. See I. 116. 17. I follow Professor Pischel ( Vedische Studien, I. pp. 1—52) in his interpretation of this dificult stanza.
10 Zhe Sage: the wise, that is, wisdom-giving, Soma.
AYMN 50} THE RIGVEDA., 617
11 ¥e who are youthful, wise, and meet for worship, come, Maruts, to the longing of the singer. Coming, as erst to Angiras, O Heroes, ye animate and quicken e’en the desert.
12 Even as the herdsman driveth home his cattle, I urge my songs to him the strong swift Here. May he, the glorious, lay upon his body the singer’s hymns, as stars bedeck the heaven.
13 He who for man’s behoof in his affliction thrice measured out the earthly regions, Vishnu— When one so great as thou affordeth shelter, may we with wealth and with ourselves be happy.
14 Sweet be this song of mine to Ahibudhnya, Parvata, Savitayr, with Floods and Lightnings ; Sweet, with the Plants, to Gods who seek oblations. May liberal Bhaga speed us on to riches.
15 Give riches borne on cars, with many heroes, contenting men, the guard of mighty Order. Give us a lasting home that we may battle with godless bands of men who fight against us, and meet with tribes to whom the Gods are gracious.
HYMN L. Visvedevas.
I CALL with prayers on Aditi your Goddess, on Agni, Mitra, Varuna for favour,
On Aryaman who gives unasked, the gracious, on Gods who save, on Savitar and Bhaga.
2 Visit, to prove us free from sin, O Sfirya, Lord of great might, the bright Gods sprung from Daksha, Twice-born and true, observing sacred duties, Holy and full of light, whose tongue is Agni.
11 As erst to Angiras : angirasvdt ; ‘like rays (of light).’— Wilson; ‘like the Angirasas.’—Roth ; ‘like messengers of the Gods.’—Grassmann.
12 The strong swift Hero; Vishnu seems to be intended, and not the company of Marutsas Sayana explains the passage, taking virifya as an’ adjective = heroic or powerful.
14 Ahibudhnya: the Dragon of the Deep, or ‘leviathan of the Sea of Heaven,’ the distant, invisible and deified being who presides over the firmament.
15 The guard of mighty Order : the wealth that enables men to institute the law-ordained sacrifices. Zo whom the Gods are gracious: ‘to whom the Gods come to accept libations.’ I follow Saéyana in thus distinguishing &devth from ddevth, godless.
2 Vesit, to prove us free from sin: visit and invite the Gods to come and bear witness to our innocence before the all-seeing Sun, The word andgdstvé
B18 THE HYMNS OF [BOOK VI.
3 And, O ye Heaven and Earth, a wide dominion, O ye most
blissful Worlds, our lofty shelter, Give ample room and freedom for our dwelling, a home, ye
Hemispheres, which none may rival. ‘4 This day invited may the Sons of Rudra, resistless, excellent,
stoop down to meet us ; oe For, when beset with slight or sore afiliction, we ever eall upon
the Gods, the Maruts ; 5 ‘To whom the Goddess Rodast clings closely, whom Pashan
follows bringing ample bounty. What time ye hear our call and come, O Maruts, upon your
separate path all creatures tremble. 6 With a new hymn extol, 0 thou who singest, the Lover of the
Song, the Hero Indra. . May he, exalted, hear our invocation, and grant us mighty
wealth and strength when lauded. 7 Give full protection, Friends of man, ye Waters, in peace and trouble, to our sons and grandsons. For ye aré our most motherly physicians, parents of all that standeth, all that moveth. 8 May Savitar come hither and approach us, the God who rescues,
Holy, golden-handed, The God who, bounteous as the face of Morning, discloses
precious gifts for him who worships. 9 Ani thou, O Son of Strength, do thou turn hither the Gods to-day to this our holy service. May I for evermore enjoy thy bounty, and, Agni, by thy grace be rich in heroes. 10 Come also to my call, O ye Nasatyas, yea, verily, through my prayers, ye Holy Sages. As from great darkness ye delivered Atri, protect us, Chiefs, from danger in the conflict.
in the locative case (in sinlessness) is used with « Teiive fa uiFiustian, Spruiy. from Dukshu ; Daksha is a creative Power associ..ca vw hb \Vittjiut therefore
sometimes identified with Prajipati. Sdyana explains ddékshapeirin in his commentary on VIT, 66. 2, as ‘ preservers or lurds of strength,’ and the compound may mean Lords of vigour, or fathers of strength in this passage alxo, Lwiee-borr : having two births or manifestations, dwelling in heaven and appare also on earth. Whose tongue is Agui: who consume oblations by means of fire,
8 Ye Hemispheres; dhishane ; literally, ‘two bowls,’ a frequently-occurring expression for heaven and earth.
§ Rodast; the Consort of Rudra,
11 O Gods, bestow, upon us riches, splendid with strength and heroes, bringing food in plenty. . Be gracious, helpful Gods of earth, of heaven, born of the Cow, and dwellers in the waters.
12 May Rudra and Sarasvatt, accordant, Vishnu and Vayu, pour down gifts and bless us ; Ribhukshan, Vaja, and divine Vidhatar, Parjanya, Vata make our food abundaut. 13 May this God Savitar, the Lord, the Offspring of Waters, pouring down his dew be gracious, ' And, with the Gods ani Dames accordant, Tvashtar; Dyaus with the Gods and Prithivi with oceans. 14 May Aja-Ekapad and Ahibudhnya, and Earth and Ocean hear our invocation ; ‘ All Gods who strengthen Law, invoked and lauded, and holy texts uttered by sages, help us. 15 So with my thoughts and hymns of praise the children of Bharadvaja sing aloud to please you. The Dames invoked, and the resistless Vasus, and all ye Holy Ones have been exalted. : HYMN UL Visvedevas. Taat mighty eye of Varuna and Mitra, infallible and dear, is moving upward. The pure and lovely face of holy Order hath shone like gold of heaven in its arising.
11 Born of the Cow: the Maruts, sons of the Cow Prisni, according to Sayana, The Gods of heaven are said to be the Adityas, those of earth the Vasus, and those of water, that is, the firmament, the Rudras. Roth explains gd/dtdh as ‘born of the starry heaven.’
12 This and the four following stanzas form a new hymn, or are a recapitulation, with additions, of the preceding verses, Aud divine Vidhdtar : or ‘the divine Disposer.’
14 Aja-Hhkapdd: according to Roth, probably a genius of the storm, ‘the stormer of one foot’ See II. 31. 6. But aja may signify ‘unborn’ rather than ‘driver,’ and the Sun may be intended, in accordance with the explanation of the Commentators. Aja-Ekapéd is called in X. 65.18. the bearer of heaven, ‘and the ascription of one foot to the Sun might be due to his appearance alone in the sky as opposed to the Dawns and the Asvins,’ See Wallis, Cosmology of the Rigveda, p. 54. M. Bergaigne says: ‘Aja-Ekapad, then is the ‘unborn who has only one foot,’ that is to say, ‘who dwells in the single isolated world, the place of mystery,’ in apposition to the god who manifests himself in divers worlds, ta Agni or Soma in their various visible forms,” See La Religion Védique, III. pp. 20—25.
15 Sayana interprets the first line somewhat differently: ‘Thus do my sons the Bharadvaijas worship the Gods with sacred rites and hyrans,’
1 Lye of Varuna and Mitra; the Sun.
ben j
620 THE HYMNS OF (Book rh
.2 The Sage who knows these Gods’ three ranks and orders, and all their generations near and distant, Beholding good and evil acts of mortals, Sara marks well the doings of the pious. “3 [praise you Guards of mighty Law eternal, Aditi, Mitra, Varuna, the noble, ; - a Aryaman, Bhaga, all whose thoughts are faithful : hither I call the Bright who share in common. ‘4 Lords of the brave, infallible, foe-destroyers, great Kings, bestowers of fair homes to dwell in, . Young, Heroes, ruling heaven with strong dominion, Adityas, Aditi I seek with worship. 5 O Heaven our Father, Earth our guileless Mother, O Brother . Agni, and ye Vasus, bless us. ~ Grant us, O Aditi and ye Adityas, all of one mind, your mani- _ fold protection, 6 Give us not up to any evil creature, as spoil to wolf or shewolf, O ye Holy. For ye are they who guide aright our bodies, ye are the rulers of our speech and vigour. 7 Let us not suffer for the sin of others, nor do the deed which ye, O Vasus, punish. Ye, Universal Gods ! are all-controllers : may he do harm unto himself who hates me. 8 Mighty is homage: I adopt and use it. Homage hath held in place the earth and heaven. Homage to Gods! Homage commands and rules them. I banish even committed sin by homage. % You Furtherers of Law, pure in your spirit, infallible, dwel- Iers in the home of Order, To you all Heroes mighty and far-seeing I bow me down, O Holy Ones, with homage.
10 For these are they who shine with noblest splendour ; through all our troubles these conduct us safely—
Eagrnetce? a
2 Three ranks and orders : according to S&yana, the thrée cognizable worlda or stations of the Gods, the earth of the Vasus, the firmament of the Rudras, aud heaven of the Adityas. Sara: Sairya; the Sun.
3 Who share in common: sadhany&h ; according to Sayana, dhanasahit4n, ‘accompanied by wealth,’
"7 Let us not suffer for the sin of others : 30, VII. 86. 5. * Loose us from sins committed by our fathers.’ Compare also Taittirtya-Brahmana, III. 7. 12. 3. cited by Muir, 0. 8. 7., V.66. ‘May Agni free me from the sin which my mother or my father committed when I was a babe unborn.’ ;
Varuna, Mitra, Agni, mighty Rulers, true-minded, faithful to the hymn’s controllers. 11 May they, Earth, Aditi, Indra, Bhaga, Pishan increase our laud, increase the Fivefold people. Giving good help, good refuge, goodly guidance, be they our good deliverers, good protectors.
12 Come now, O Gods, to your celestial station: the Bharadvajas’ priest entreats your favour. He, sacrificing, fain for wealth, hath honoured the Gods with those who sit and share oblations.
13 Agni, drive thou the wicked foe, the evil-hearted thief away, Far, far, Lord of the brave! and give us easy paths.
14 Soma, these pressing-stones have*called aloud to win thee for our Friend. Destroy the greedy Pani, for a wolf is he. 15 Ye, O most bountiful, are they who, led by Indra, seek the sky. Give us good paths for travel: guard us well at home. 16 Now have we entered on the road that leads to bliss, without a foe The road whereon a man escapes all enemies and gathers
wealth. HYMN LII. Visvedevas,
THs I allow not in the earth or heaven, at sacrifice or in these holy duties.
May the huge mountains crush him down: degraded be Atiyaja’s sacrificing patron.
10 The hyman’s controllers : ‘those who are prominent in (their) praise.’— Wilson. Pi
11 The Fivefold People; pdéticha jandh; the five Aryan tribes ; ‘the five orders of beings,’ Wilson.
12 This stanza is difficult, and I do not thoroughly understand it.
14 Puni: either one of the envious demons who steal away the light, or the avaricious and niggardly trafficker who offers no sacrifices to the Gods. :
15 Ye, O Most Bountiful : all ye Gods,
16 These four concluding stanzas, in changed metres, are a prayer for protection on a journey. Professor Grassmann banishes them, together with stanzas 11 and 12, to the Appendix as being in his opinion later additions to the original hymn,
1 According to Sayana. Rijisvan curses a rival Rishi Atiy&ja : but the name Atiyaja (from ati and yaj) seems to be employed expressly to signify one who over-sacrifices, that is, sacrifices more than is necessary or prescribed, superfiuity, as well as deficiency, being a fault that causes a sacrifice to fail, See
Ludwig, IV. 220.
- THE HYMNS OF [BOOR Vr,
2 Or he who holds us in contempt, O Maruts, or seeks to blame the prayer that we are making, _ May agonies of burning be his portion. May the sky scorch the man who hates devotion. 8 Why then, 0 Soma, do they call thee keeper of prayer? why then our guardian from reproaches? Why then beholdest thou how men revile us? Cast thy hot dart at him who hates devotion. 4 May Mornings as they spring to life protect me, and may the
Rivers as they swell preserve me, My guardians be the firmly-seated mountains: the Fathers,
when I call on Gods, defend me ! .§ Through all our days may we be healthy-minded, and look up-
on the Sun when he arises. Grant this the Treasure-Lord of treasures, coming, observant,
oftenest of Gods, with succour ! . 6 Most near, most oft comes Indra with protection, and she, Sarasvati, who swells with rivers: Parjanya, bringing health with herbs, and Agni, well lauded, ' gwift to listen, like a father. 7 Hear this mine invocation; come hither, O Universal Gods. Be seated on this holy grass. . 8 To him who comes to meet you, Gods, with offerings bathed in holy oil— Approach ye, one and all, to him. 9 All Sons of Immortality shall listen to the songs we sing, And be exceeding good to us. 10 May all the Gody who strengthen Law, with Ritus, listening to our call, Be pleased with their appropriate draught. il May Indra with the Marut host, Tvashtar, Mitra, Aryaman, Accept the laud and these our gifts. 12 O Agni, Priest, as rules ordain, offer this saorifice of Ours, Remembering the Heavenly Folk.
sane
3 Soma: the Moon-God,
_ 5 Preasure-Lord of treasures; Agni, from whom, or through whom, all bless: ings come to the pious,
9 Sons of Immortulity : accordiug to the. Scholiast, ‘song of the imunortal ’ (Praj&pati, regarded ag the progenitor of Gods and men).
- 10 With Ritus ; together with the Seasons personified ; or, at the prescribed seasons, ag Siyana explaina,
13 Listen, All-Gods, to this mine invocation, ye who inhabit heaven, and air’s mid-regions, All ye, O Holy Ones, whose tongue is Agni, seated upon this sacred grass, be joyful. 14 May the All-Gods who claim our worship hear my thought ; may the two World-halves hear it, and the Waters’ Child. Let me not utter words that ye may disregard. Closely allied with you may we rejoice in bliss. 15 And those who, Mighty, with the wiles of serpents, were born on earth, in heaven, where waters gather— May they vouchsafe us life of full duration. May the Gods kindly give us nights and mornings. 16 At this my call, O Agni and Parjanya, help, swift to hear, my thought and our laudation. One generates holy food, the other offspring, so grant us food enough with store of children. 17 When holy grass is strewn and fire enkindled, with hymn and lowly homage I invite you. All-Gods, to day in this our great assembly rejoice, ye Holy, in the gifts we offer.
HYMN LITI. Piishan.
Lorp of the path,"O Pashan, we have yoked and bound thee to our lrymn, Kven as & car, to win the prize. 2 Bring us the wealth that men require, a manly master of a house, Free-handed with the liberal meed. 3 Even him who would not give, do thou, O glowing Pishan, urge to give, And make the niggard’s soul grow soft.
. 18 All-Gods: Vigve devdh, or Universal Gods. “15 With the wiles of serpents: dhimdydh ; according to Séyana,. ‘ possessed of the wisdom or knowledge that kills.’ Cf. [. 3. 9, note.
16 The other offspring: Parjanya, the personified Rain-cloud, produces corn and food offered in sacrifice, and Agni promotes the procreation of children.
5 cade aeam mene
1 Lord of the path: custodian of roads and guide of travellers. To win the prize; or, to win us wealth or food.
2 Muster of a house: a householder who will institute sacrifices and liber-. ally reward the officiating priests.
»
4, Clear paths that we may win the prize ; scatter our enemies afar. Strong God, be all our thoughts fulfilled. "5 Penetrate with an awl, O Sage, the hearts of avaricious churls, And make them subject to our will. 6 Thrust with thine awl, O Paishan: seek that which the niggard’s heart holds deayr, And make him subject to our will. 7 Tear up and rend in pieces, Sage, the hearts of avaricious churls, And make them subject to our will. a 8 Thou, glowing Pishan, carriest an awl that urges men to rayer ; Therewith do thou tear up and rend to shreds the heart of every one. i : 9 Thou bearest, glowing Lord! a goad with horny point that guides the cows: . Thence do we seek thy gift of bliss. 10 And make this hymn of ours produce kine, horses, and a store of wealth For our delight and use as men.
HYMN LIV. Pitshan,
© Pésnan, bring us to the man who knows, who shall direct us straight, And say unto us, It is here. 2 May we go forth with Pashan who shall point the houses out to us, And say to us, These same are they. 3 Unharmed is Pishan’s chariot wheel; the box ne’er falleth to _ the ground, Nor doth the loosened felly shake.
4 Wen the prize; or, win us wealth, or food.
5 With an awl : ‘with a goad.’ — Wilson.
9 With horny point : the exact meaning of gdopasd is uncertain, Others explain it as ‘director of cattle;’ ‘furnished with leathern thongs ;' ‘ cow tailed
This hymn and the five following have been translated by Dr. Muir, Ovriginal Sunskrit Texts, V. 176—180. Professor Peterson also gives a translation of Hyvons LIU-~LVIT. in his Hymns from the Rigvedu (Bombay Sanskrit Series No. XXXVI). —— :
1 This stanza, Séyana says, is to he muttered by one who seeks his lost property. Zhe man who knows : the wise man or wizard.
2 These same are they: these are the houses in which the stolen property is concealed, _
3 The box: basket, or inner part of the ear. Professor Wilson, following Sfiyana, translates : ‘The discus of Pishan does not destroy ; its sheath is not discarded, its edge harms not us. But the three things mentioned are evidently parts of Pashan’s chariot,
cd 4 Pishan forgetteth not the man who serveth him with offered gift : That man is first to gather wealth. 5 May Pishan follow near our kine; may Pushan keep our horses safe ; May Puishan gather gear for us.
6 Follow the kine of him who pours libations out and worships thee ; And ours who sing thee songs of praise.
7 Let none be lost, none injured, none sink in a pit and break a limb. Return with these all safe and sound.
8 Pashan who listens to our prayers, the Strong whose wealth is never lost, The Lord of riches, we implore.
9 Secure in thy protecting care, O Pfishan, never may we fail : We here are they who sing thy praise.
10 From out the distance, far and wide, may Pushan stretch his right hand forth, And drive our lost again to us.
HYMN LV. Pdshan.
Son of Deliverance, come, bright God! Let us twain go together : be our charioteer of sacrifice.
2 We pray for wealth to thee most skilled of charioteers, with braided hair, Lord of great riches, and our Friend.
3 Bright God whose steeds are goats, Hoe art a stream of wealth, a treasure-heap, The Friend of every pious man,
7 With these: cows. |
8 We pray to Piishan for the safety of our ss asceitl because he is the Lord of wealth ; he himself loses nothing that is his, and he always listens to our prayers.
“1 Son of Deliverance : that is, ‘ Deliverer,’ one who gives men ample room and freedom. SAyana explains vimucho nupas i in another place as ‘ offspring of the cloud.’ See I. 42. 1. Here, he says, the meaning is, ‘son of Prajapati, who at the creation sends forth from himself all creatures.’ Roth explains - vimich as _unyoking horses at the end of a journey. Pishan would then be ‘the son of return,’ the Gud who brings travellers safely home, which is one of his especial functions.
. 2 With braided haw: kapardinam ; an epithet of Rudra also.. See 1. 114.1,
3 Whose steeds ure goats: cf, I, 188. 4.
4 Pashan, who driveth goats for steeds, the Strong and Mighty, who is called : His Sister’s lover, will we laud. 5 His Mother’s suitor Iaddress. May he who loves his Sister hear, Brother of Indra, and my Friend. 6 May the sure-footed goats come nigh, conveying Pishan on his car, The God who visiteth mankind. HYMN LVI. Pishan.
Wuoso remembers Pushan as eater of mingled curd and meal Need think no more upon the God.
2 And he is best of charioteers. Indra, the hero’s Lord, allied. With him as Friend, destroys the foes.
3 And there the best of charioteers hath guided through the
speckled cloud ;
The golden wheel of Sira’s car.
4 Whate’er we speak this day to thee, Wise, Wondrous God
"whom many praise, Give thou fultilment of our thought. |
5 Lead on this company of ours, thatlongs for kine, to win the spoil: Thou, Pishan, art renowned afar.
6 Prosperity we crave from thee, afar from sin and near to wealth, Tending to perfect happiness both for to-morrow and-to-day.
4 Hts Sister's lover: according to Sayana, Pushan’s sister is Ushas or Dawn.
5 His Mother's suitor: Siyana explains métir didhishim as rdtreh patin, jord or husband of Night. Probably Siiryé is intended. See Rergaigne, La Religion Védique, 11. 428. Compare also Book VI. 48 8. Brother of Indra : as an Aditya or son of Aditi.
6 Sure-footed : nigrimbhith: this word does not occur elsewhere and its meaning is uncertain. Wilson renders it ‘harnessed,’ and other explanations have been proposed, but as Dr. Muir observes: ‘All seems guess work,’
1 Luter of mingled curd and meal: karambhdt; karambhd was some soft food, a sort of gruel, offered especially to Pishan.
I have followed Professor Ludwig in my translation of this difficult passage, the meaning seeming to be that in setting before Pashan the food that he loves the worshipper has done all that is necessary to secure his help. Sfiyana’s explanation is much the same if ‘a God’ be substituted for ‘the God’ in line 2, that is, Pishan alone is sufficient: the worshipper need think upon no other God.
8 Paishan seems to be intended. He is said to have driven the Sun’s wheel | purushé gdévr, literally, ‘in the brindled bull,’ meaning apparently, the speckled cloud, or train of variegated clouds. ‘He, the impeller, the chief of | charioteers (Pishan), ever urges on that golden wheel (of his car) for the radi- * ant sun.’-—Wilson. Others think that the verse refers to Indra’s pressing’ down the wheel of the Sun from the mountain of cloud and bringing back the light, See Peterson, Hymns from the Rigveda, p. 171, ,
ary AER Le age
HYMN 58.] ye RIGVEDA, 627 HYMN LVI. Indra and Padshan.
fnpra and Pishan will we call for friendship and prosperity And fer the winning of the spoil. 2 One by the Soma sits to drink juice which the mortar hath expressed : The other longs for curd and meal. 3 Goats are the team that draws the one: the other hath Bay Steeds at hand ; With both of these he slays the fiends. 4 When Indra, wondrous strong, brought down the streams, the mighty water-floods, Pishan was standing by his side. 5 To this, to Pashan’s favouring love, and Indra’s, may we closely cling, As to a tree’s extended bough. 6 As one who drives a car draws in his reins, may’we draw Pishan near, And Indra, for our great success.
HYMN LVIII. Pishan,
Lier heaven art thou: one form is bright, one holy, like Day and Night dissimilar in colour. All magic powers thou aidest, selfdependent ! Auspicious be thy bounty here, O Pishan. 2 Goat-borne, the guard of cattle, he whose home is strength, inspirer of the hymn, set over all the world ; _Brandishing here and there his lightly-moving goad, beholding every creature, Pishan, God, goes forth. 3 O Pishan, with thy golden ships that travel across the ocean, in the air’s mid-region, Thou goest on an embassy to Sirya, subdued by love, desirous ‘of the glory.
8 The fiends; the Vritras, the demons of drought, or enemies in general,
1 One holy: ‘venerable.’—~Wilson. This is apparently a euphemism for ‘dark, Pdshan is here regarded as the Sun present by day and even in his absence regulating the night also. According to Professor Ludwig, he is represented as the summer Sun and the winter Sun. Thou aidest: ‘thou exercisest.’—Muir.
8 Subdued by love: of Siryd, the daughter of the Sun. See VI. 49, 8. Of the glory : of winning Surya for his bride.
628 THE HYMNS OF [BOOK ¥7,
4 Near kinsman of the heaven and earth is Pashan, liberal, Lord of food, of wondrous lustre, ; Whom strong and vigorous and swiftly-moving, subdued by love, the Deities gave to Siryé.
HYMN LULIX. Indra-Agni,
I witt declare, while juices flow, the manly deeds that ye
have done: Your Fathers, enemies of Gods, were smitten down, and, Indra-
Agni, ye survive. 2 Thus, Indra-Agni, verily your greatness merits loftiest praise. Sprung frora one common Father, brothers, twins are ye ; your Mother is in every place. . 3 These who delight in frowing juice, like fellow horses at their
food Indra and Agni, Gods armed with the thunderbolt, we call this
day to come with help. 4 Indra and Agni, Friends of Law, served with rich gifts, your speech is kind To him who praises you while these libations flow: that man, O Gods, ye ne’er consumé. 5 What mortal understands, O Gods, Indra and Agni, this
your way ¢ One of you, yoking Steeds that move to every side, advances
in your common car.
Fr mmm meneame aI ed tte ii Aa eee ae il
4 The Deities gave to Sdryt: ‘the formula of the verse gives the idea rather of a birth than of a marriage. But Pishan is the lover of his mother, VI. 55. 5; Sury4 then might be the spouse as well as the mother of Pfishan. She is doubtlessly also the sister with whom Pishan is united, VI. 55, 4, 5.’-~ Bergaigne, Lu Keligion Védique, II. 428.
a
1 Your Fathers......were smitten down: hatiso vdm pitére: the meaning is obscure. SAyaya explains pitdéro as Asuras or demons, deriving the word from a root pi, to injure: ‘The Pitris the enemies of the gods, have been slain by
ou.’-- Wilson. Prof Grassmann reads, conjecti. «""" :* "EL et Sing. tead of the unsuitable pitaro.’ Gods of an elder =." bilge ig act inden and Agni, appear to he intended, and the words i: hos cst tts + nity bear any other meaning. Hat#so then would mean, ‘not were slain,’ but were struok down, degraded, and deprived of their power, like the earlier Hellenic Gods, Professor Ludwig suggests other possible explanations, Sea also Rergaigna, La Religion Védiqua, ITI. 75, and Ehni, Der Mythus des Yama, p, 80,
2 One common Father: Dyaus. \ccorets yy?) Sirana, Prajapati. -
Your Mother; Aditi, infinite . : «"'',* ++" 3 according to Sdyana, , see the wide-extended earth. But see Khni, Der Mythus des” rama, p. 79.
4 Ye ne'er consume : Prof. Ludwig suggests the reading bhartsathah, ‘threaten,’ instead of bhasdtah, ;
8 One of you: Inrlra, as the Sun, whose horses here are the spreading beams of light, pursues his appointed way through heaven, _
me ‘
HYMN 60.] THE RIGVEDA. G29
6 First, Indra-Agni, hath this Maid come footless unto those with feet. Stretching her head and speaking loudly with her tongue, she hath gone downward thirty steps.
¢ E’en now, O Indra-Agni, men hold in their arms and stretch ae their bows. ; ™ Desert us not in this great fray, in battles for the sake of kine.
8 The foeman’s sinful enmities, Indra and Agni, vex me sore. Drive those who hate me far away, and keep them distant from the Sun.
9 Indra and Agni, yours are all the treasures of the heavens and earth. Here give ye us the opulence that ,prospers every living man.
10 O Indra Agni, who accept the laud, and hear us for our praise, Come near us, drawn by all our songs, to drink of ‘this our Soma juice.
HYMN LX, Indra-Agni.
He slays the foe and wins the spoil who worships Indra and Agni, strong and mighty Heroes,
Who rule as Sovrans over ample riches, victorious, showing forth their power in conquest.
2 So battle now, O Indra and thou, Agni, for cows and waters, sunlight, stolen Mornings. Team-borne, thou makest kine thine own, O Agni, thou, Indra, light, Dawns, regions, wondrous waters. 3 With Vritra-slaying might, Indra and Agni, come, drawn by homage, O ye Vritra-slayers. Indra and Agni, show yourselves among us with your supreme and unrestricted bounties.
6 This Maid: the text has only the feminine pronoun zydm (haec) ; Ushas er Dawn is intended. Footless : moving unsupported in the sky. Of. I. 152. 3. Stretching her head: according to one of Sf&yana’s explanations, ‘having, abandoned thé head, being herself headless,’ which is hardly consistent with what follows. Thirty steps: the thirty divisions of the Indian day and night through which Dawn passes before she reappears. But cf. I. 123. 8.
7 The hymn is a prayer for aid in a fray.
2 Stolen Mornings : the Dawns and light that have been carried away and concealed by the Panis or demons of darkn ess.
8 Vritra-slaying ; or, generally, ‘ foeman-slaying.’
630 THE IWVYMNS OF [BOOK Vi.
4 I call the Twain whose deeds of old have all been famed in ancient days : O Indra Agni, harm us not. - 5 The Strong, the scatterers of the foe, Indra aud Agni, we
invoke ; May they be kind to one like me.
6 They slay our Arya foes, these Lords of heroes, slay our Disa ‘
foes : And drive our enemies away.
7 Indra and Agni, these our songs of praise have sounded.
forth to you : Ye who bring blessings ! drink the juice. 8 Come, Indra-Agni, witle those teams, desired of many, which ye have, O Heroes, for the wershipper. 9 With those to this libation poured, ye Heroes, Indra-A gni, come: Come ye to drink the Soma juice. 10 Glorify him who compasses all forests with his glowing flame, And leaves them blackened with his tongue. 11 He who gains Indra’s bliss with fire enkindled finds an easy way Over the floods to happiness. 12 Give us fleet coursers to convey Indra and Agni, and bestow Abundant strengthening food on us. 13 Indra and Agni, I will call you hither and make you joyful with the gifts I offer. Ye Twain are givers both of food and riches: to win me strength and vigour J invoke you. 14 Come unto us with riches, come with wealth in horses and in kine, Indra and Agni, we invoke you both, the Gods, as Friends for friendship, bringing bliss. 15 Indra and Agni, hear his call who worships with libations poured. Come and enjoy the offerings, drink the sweetly-favoured Soma juice.
10 Glorify : addressed to the stotar or praise-singer. 11 Over the floods : the dangers and troubles that bar his way. 12 To convey Indra and Agni : to bring you, Indraand Agni, to our sacrifice,
Ae Seek Se tears tes
a er)
SRR Sh rte ek
7 Fa * Ry as eter Ses OR an ME 9 EE
Ta a
L248
ToGo Sone
HYMN LXL Sarasvatt,
To Vadhryasva when he worshipped her with gifts she gave fierce Divodisa, canceller of debts.
Consumer of the churlish niggard, one and all, thine, O Sarasvati, are these effectual boons.
2 She with her might, like one who digs for lotus-stems, hath burst with her strong waves the ridges of the hills. “ Let us invite with songs and holy hymns for help Sarasvati who slayeth the Paravatas. :
3 Thou castest down, Sarasvati, those who scorned the Gods, the brood of every Bri-aya skilled in magic arts. Thou hast discovered rivers for the tribes of men, and, rich in wealth ! made poison flow away from them.
4 May the divine Sarasvati, rich in her wealth, protect us well, Furthering all our thoughts with might ;
5 Whoso, divine Sarasvati, invokes thee where the prize is set, Like Indra when he smites the foe.
6 Aid us, divine Sarasvati, thou who art strong in wealth and power : Like Pishan, give us opulence.
7 Yea, this divine Sarasvatt, terrible with her golden path, Foe-slayer, claims our eulogy.
8 Whose limitless unbroken flood, swift-moving with a rapid rush, Comes onward with tempestuous roar.
9 She hath spread us beyond all foes, beyond her Sisters, Holy One, As Sirya spreadeth out the days.
1 Vadhryasva: a celebrated Rishi. See X.69. She: Sarasvati, the River- Goddess, Guve: asason. Canceller of debts: aequil:ing, ly bis birth, the debt which his father owed to his progenitors, rhe ve urtoas obligation of begetting a son who should perform the ceremonies which they require, Churlish niggard : who offers no sacrifices. The meaning of avasam is uncertain. Sayana explains it as ‘gratifying himself only’ Professor Ludwig regards it as compounded of a+vasd =thin or meagre. These effectwul boons: the gift of a son.
2 She: Sarasvatias the river. The description given in the text can hardly apply to the small stream generally known under that name; and from this and other passages which will be noticed as they occur it seems probable that Sarasvatt is also another name of Sindhu or the Indus. See Zimmer, Altindisches Leben, pp. 6 ff. Pdrdvutas : see V. 52. 11.
3 Kvery Brisaya ; every demon like Brisaya, who is said to have been the father of Vritra, See I. 93. 4. Rich in wealth: vtjintvuti: according to Sayana, ‘ giver of sustenance.’
9 Her Sisters: the other rivers of the Panjab,
10 Yea, she most dear amid dear streams, Seven-sistered, graciously inclined, ' Sarasvati bath earned our praise.
11 Guard us from hate Sarasvati, she who hath filled the realms’
of earth, ; _ And that wide tract, the firmament! | 12 Seven-sistered, sprung from threefold source, the Five Tribes’ prosperer, she must be. Invoked in every deed of might. 13 Marked out by majesty among the Mighty Ones, in glory swifter than the other rapid Streams, Created vast for victory like a chariot, Sarasvati must be extolled by every sage. * 14 Guide us, Sarasvati, to glorious treasure: refuse us not thy
milk, nor spurn us from thee. Gladly accept our friendship and obedience: let us not go from
thee to distant countries. HYMN LXII. Asvins.
Inavup the Heroes Twain, this heaven’s Controllers: singing with songs of praise I call the Agvins,
Fain in a moment, when the morns are breaking, to part the earth’s ends and the spacious regions.
‘2 Moving to sacrifice through realms of lustre they light the radiance of the car that bears them. Traversing many wide unmeasured spaces, over the wastes ye pass, and fields, and waters. 3 Ye to that bounteous path of yours, ye mighty, have ever borne away our thoughts with horses, Mind-swift and full of vigour, that the trouble of man who offers gifts might cease and slumber.
12 Sprung from threefold source: ‘abiding in the three worlds,’ that is, pervading heaven, earth, and hell, according to Sdyana, like Gang&i in later times.
Appsiennemunettetts
1 To part the earth’s ends: as heralds of light to define the limits of earth and sky and 80 separate one from the other, . 8 This stanza is very obscure. Sdyana’s paraphrase is inconsistent with the plain meaning of several of the words of the text. ‘Fierce Aswins, from that humble mansion to which (you have repaired), you have ever borne with your desirable horses, as swift as thought, the pious worshippersin some manner (to heaven): Let the injurer of the liberal man (be consigned by you) to (final) repose,’— Wilson.
2 TSE Rei ates 9
seg he Se ow tl
oe ange TRESS a ROE oe, Seats eR Re TBS
Fre he Bags wi » ta Stags — a) ne ( “4
toe Ses 2 =e
c
_ HYMN 62.) THE RIGVEDA. 638
.4 So ye, when ye have yoked your chariot-horses, come to the hymn of the most recent singer. Our true and ancient Herald Priest shall bring you, the Youthful, bearing splendour, food, and vigour.
5 With newest hymn I call those Wonder-Workers, ancient and brilliant, and exceeding mighty, Bringers of bliss to him who lauds and praises, bestowing varied bounties on the singer.
6 So ye, with birds, out of the sea and waters bore Bhujyu, son of Tugra, through the regions. Speeding with wingéd steeds through dustless spaces, out of the bosom of the flood they bore him.
7 Victors, car-borne, ye rent the rogk asunder; Bulls, heard the calling of the eunuch’s consort. Bounteous, ye filled the cow with milk for Sayu: thus, swift and zealous Ones, ye showed your favour.
8 Whate’er from olden time, Heaven, Eurth! existeth, great object of the wrath of Gods and mortals, Make that, Adityas, Vasus, sons of Rudra, an evil brand to one allied with demons.
2 May he who knows, as Varuna and Mitra, air’s realm, appointing both the Kings in season, Against the secret fiend cast forth his weapon, against the lying words that strangers utter.
10 Come to our home with friendly wheels, for offspring ; come on your radiant chariot rich in heroes.
Strike off, ye Twain, the heads of our assailants who with man’s treacherous attack approach us.
1] Come hitherward to us with teams of horses, the highest and . the midmost and the lowest.
Bountiful Lords, throw open to the singer the doors e’en of the firm-closed stall of cattle.
6 Bhujyu : see I. 116, 8—5. ies
7 The eunuch’s consort; Vadhrimati. See I, 116-13. Sayu : see I. 116. 22.
9 Mitra and Varuna appear here-as~CGomprehended ina third God, who must be the Asura Dyaus. Hé)Gomprising the heaven of night as well as the heaven of day, assigns to Mitra and Varuna the charge, respectively of day and night. See Ludwig’s Commentary.
10 For offspring ; tdnaydya; to give us offspring. The second line of the stanza might be rendered ;: ‘Turn back, ye Twain, the heads, with secret onslaught, even of those who seek to harm the mortal.’
11 Lhe highest and the midmost or the lowest ; or, as Professor Ludwig translates: ‘the earliest, the midmost, and the latest,’
634 | WHR HYMNS OF [BOOK YI, HYMN LXIII. Asvins,
Wuers hath the hymn with reverence, like an envoy, found both fair Gods to-day, invoked of many— Hymn that hath brought the two Nasatyas hither? To this man’s thought be ye, both Gods, most friendly. 2 Come readily to this mine invocation, lauded with songs, that ye may drink the juices. Compass this house to keep it from the foeman, that none may force 16, either near or distant. 3 Juice in wide room hath been prepared to feast you: for you the grass is strewn, most soft to tread on. : With lifted hands your servant hath adored you. Yearning for you the press-stones shed the liquid. 4 Agni uplifts him at your sacrifices: forth goes the oblation dropping oil and glowing. . Up stands the grateful-minded priest, elected, appointed to _ invoke the two Nasatyas. 5 Lords of great, wealth! for glory Strya’s Daughter mounted
- your car that brings a hundred succours. Famed for your magic arts were ye, magicians | amid the race of Gods, ye dancing Heroes ! 6 Ye Twain, with these your glories fair to look on, brought, to win victory, rich gifts for Sirya. After you flew your birds, marvels of beauty: dear to our hearts! the soug, well lauded, reached you. 7 May your winged coursers, best to draw, N&satyas! convey you to the object of your wishes. Swift as the thought, your car hath been sent onward to foo of many a sort and dainty viands. ,
8 Lords of great wealth, manifold is your bounty: ye filled our cow with food that never faileth.
Lovers of sweetness! yours are praise and singers, and poured libations which have sought your favour.
2 Hither neay ov distant : neighbour or stranger. 3 In wide room: where there is ample space for the sacrificial ceremonies.
5 Sdeya's Daughter ; see J. 116. 17. Dancing Heroes: ye who dance through the alr, Of, VIII. 20. 22, and ‘ Day’s harbinger comes dancing from the east’ (Milton—Song On May Morning).
& Rich gifts for Sdryd : who chose the Asvins to be her husbands,
9 Mine were two mares of Puraya, brown, swift-footed ; a hundred with Sumidha, food with Peruk. Sanda gave ten gold-decked and well-trained horses, tame and obedient and of lofty stature. 10 Nasatyas! Purupanth's offered hundreds, thousands of steeds to him who sang your praises, Gave, Heroes! to the singer Bharadvaja. Ye Wonder-Workers, let the fiends be slaughtered. 11 May I with princes share your bliss in freedom. HYMN LXIV. Dawn,
THe radiant Dawns have risen up for glory, in their white splendour like the waves of waters.
She maketh pathy all easy, fair to travel, and, rich, hath shown herself benign and friendly.
2 We sce that thou art good: far shines thy lustre ; thy beams, thy splendours have flown up to heaven. Decking thyself, thou makest bare thy bosom, shining in majesty, thou Goddess Morning. 3 Red are the kive and luminous thut bear her the Blesséd One who spreadeth through the distance. The foes she chaseth like a valiant archer, like a swift warrior she repelleth darkness. 4 Thy ways are easy on the hills: thou passest Invincible! Self-luminous ! through waters. So lofty Goddoss with thine ample pathway, Daughter of Heaven, bring wealth to give us comfort.
9 This and the following stanza eulogize the liberality of several wealthy institutors of sacrifice ; butit is difficult to make out what were the gifts they gave as the verses are filled with epithets without nouns. Vadave, mares, suits the dual epithets ptjré, and raghvt, brown and swift After satdém, a hundred, Sayana supplies gdvah, cows. Instead of ‘ well-trained * Sf&yana’s rendering is ‘handsome,’ and he supplies «sun, ‘ horses,’ or rathdn, ‘ chariots’ for the absent noun. ‘ Obedient, gallant, and well-favoured servants’ would represent his rendering of the last half-line of the stanza. The translations given by Professors Ludwig and Grassmann differ from each other and from Sdyana’s version. As Professor Wilson remarks: ‘If we render the stanza literally, it is utterly unintelligible: the greater part of the Siuktuis very obscure.’ Puraya, Sumidha, and Peruka are the names of liberal patrons.
10 Purupunthds: another of these generous nobles, In this case dgsvandm, of horses, appears in the text. 11 Your bliss; the felicity which the Asvins bestow.
1 Downs; the plural may be honorific, or may signify Dawn and her rays of light.
38 Varrior ) borne on a chariot.
4 Through waters ; of the firmanent,
we
ermal
636: THE HYMNS OF {BOOK FZ,
5 Dawn, bring me wealth: untroubled, with thine oxen thou bearest riches at thy will and pleasure ; Thou who, a Goddess, Child of Heaven, hast shown thee lovely through bounty when we called thee early.
‘6 As the birds fly forth from their resting-places, so men with store of food rise at thy dawning. Yea, tothe liberal mortal who remaineth at home, O Goddess Dawn, much good thou bringest.
HYMN LXV. Dawn.
SHEDDING her light on human habitations this Child of Heaven hath called us from our slumber ;
She who at night-time with her argent lustre hath shown herself e’en through the shades of darkness.
2 All this with red-rayed steeds have they divided: the Dawns on bright cars shine in wondrous fashion.
They, bringing near the stately rite’s commencement, drive far away the night’s surrounding shadows.
3 Dawns, bringing hither, to the man who worships, glory and power and might and food and vigour, Opulent, with imperial sway like heroes, favour your servant and this day enrich him.
4 Now is there treasure for the man who serves you, now for the hero, Dawns! who brings oblation; ' Now for the singer when he sings the praise-s song-- Even ‘to one like me ye brought aforetime. —— 5 O Dawn who standest.o»-thé mountain ridges, Angirases now praise t S of cattle. With-prayer and holy hymn they burst them open: the —~" heroes’ calling on the Gods was fruitful.
6 This stanza occurs in a ayy to Dawn ascribed to the Rishi Kakshivan: I. 124. 12. With store .* .” ° 77” 4. Senjoying or sharing food,’ fs explained by Sdyamna as +» +» * .°'s *«" ) have to gain their sustenance.’ The wealthy may be meant, who share “titete store with others and must work to replenish it. The liberal mov tal: the man who sacrifices to the Gods, To bring out this meaning more clearly the last line may be translated: ‘To him ed stays at home and pours oblations, O Goddess Dawn, thou givest ample riches,’ —
1 At night-time: an allusion, perbaps, to the ‘false dawn’ before the appearance of the real dawn, although this faint glimmer can hardly be called lustre. Or the light of atars may be intended, as belonging to Dawn rather than to Night.
2 All thts... have they divided: separated light from darkness. The stately vite : the Agnihotra, or great morning sacrifice.
5 Angirases here praise: ‘What we are doing hereis in reality only a repetition of what the Angirasas did in ancient times,'—Ludwig.
6 Shine on us as of old, thou Child of Heaven, on him, rich Maid! who serves like Bharadvaja. Give to the singer wealth with noble heroes, and upon us bestow wide-spreading glory.
HYMN LXVI. Maruts.
E’rew to the wise let that be still a wonder to which the general name of Cow is given. ; The one hath swelled among mankind for milking: Prisni
hath drained but once her fair bright udder.
2 They who like kindled flames of fire are glowing, the Maruts, twice and thrice have waxen mighty. Golden and dustless were their ears, invested with their great strength and their heroic vigeur.
3 They who are Sous of the rain-pouring Rudra, whom the longlasting One had power to foster :
The Mighty Ones whose germ great Mother Prisni is known
to have received for man’s ailvantage.
4 They shrink not from the birth; in this same manner still resting there they purge away reproaches,
When they have streamed forth, brilliant, at their pleasure,
with their own splendour they bedew their bodies. |
5 Even those who bear the brave bold name of Maruts, whom not the active quickly wins for milking. Even the liberal wards not off those fierce ones, those who are light and agile in their greatness. 6 Bharadvtja: the great ancestor of the priestly family of which the Risht of the hymn was a member, |
ape RE
1 This meaning may be that while things of different nature are designated, by the name of Cow, all that is so called has a claim to our wonder and admiration. The Cow of earth yields her milk frequently and in abundance : Prisni, the Cow of the firmament, has given milk but once, when she brought forth her offspring. the Maruts. ‘ Once only Prisni’s milk was shed : no second, after this, is born’ (VI, 48. 22), Syana’s interpretation is utterly inconsistent with the plain meaning of the words of the text.
2 Tice and thrice: perhaps in relation to earth and heaven, and to earth, firmament, and heaven,
4 Still vesting there; while yep unborn they free their mother from .the reproach of barrenness,
5 Wins for milking : persuades to grant bis petitions, The version of the second line is merely conjectural as the meaning of staun 7h ‘avpl-tned by Rayana as = stendh, robbers) is unknown. ‘§Theltberal donors: i016 .che gear Maruts who are otherwise ih their might the resistless plunderers (of their, wealth),’— Wilson. — — :
638 THE HYMNS OF [Book V2.
6 When, strong in strength and armed.with potent weapons, they had united well-formed earth and heaven, Rodasi stood among these furious Heroes like splendour shining with her native brightness. _% No team of goats shall draw your car, O Maruts, no horse ; no charioteer be he who drives it. Halting not, reinless, through the air it travels, speeding along its paths through earth and heaven.
8 None may obstruct, none overtake, O Maruts, him whom ye succour in the strife of battle For sons and progeny, for kine and waters: he bursts the cowstall on the day of trial.
9 Bring a bright hymn to praise the band of Maruts, the Singers, rapid, strong in native vigour, Who conquer mighty strength with strength more mighty: earth shakes in terror at their wars, O Agni.
10 Bright like the flashing flames of sacrifices, like tongues of fire impetuous in their onset,
Chanting their psalm, singing aloud, like heroes, splendid from birth, invincible, the Maruts.
11 That swelling band I call with invocation, the brood of Rudra, armed with glittering lances.
Pure hymns are meet for that celestial army: like floods and
mountains have the Strong Ones battled.
HYMN LXVII. Mitra-Varu na. Now Mitra-Varuna shall be exalted high by your songs, noblest of all existing ; They who, as ’twere with reins are best Controllers, unequalled with their arms to check the people.
6 United: by obscuring the horizon with cloud and rain,
7 No feeble or ordinary team must convey you; no common charioteer must drive your chariot.
8 Bursts the cow-stall : carries away the enemy’s eatitle.
10 Singing aloud ; ‘ causing their opponents to tremble,’ according to Sayana who derives the word from the root did, to shake. Derived from dhvun, “to sound, dhiimayah means singers, musicians, minstrels, leaders of the wild music of the wind and storm (stiirmer.—Ludwig). See Vedische Studien, I. 269,
11 Like floods and mountains: perhaps, with the impetuosity of rushing waters and the firm strength of mountains. But the meaning of this last half-line, as of many other passages of the hymn, is very obscure.
The hymn has been translated and thoroughly discussed by Pet B (Festgruss an R. von Roth, 1893, pp. 117~—125). See algo edie. eee 868—372 (Sacred Books of the East, XXXII). i
HYMN 67. THE RIQVEDA. 680
2 To you Two Gods is this my thought extended, turned to the sacred grass with loving homage. | Give us, O Mitra-Varuna, a dwelling safe from attack, which ye shall guard, Boon-Givers !
3 Come hither, Mitra-Varuna, invited with eulogies and loving adoration, Ye who with your own might, as Work-Controllers, urge even men who quickly hear to labour.
4 Whom, of pure origin, like two strong horses, Aditi bore as babes in proper season, Whom, Mighty at your birth, the Mighty Goddess brought forth as terrors to the mortal foeman. :
5 As all the Gods in their great joy*and gladness gave you with one accord your high dominion, As ye surround both worlds, though wide and spacious, your spies are ever true and ne’er bewildered.
6 So, through the days maintaining princely power, ye prop the height as ’*twere from loftiest heaven. The Star of all the Gods, established, filleth the heaven and earth with food of man who liveth.
7 Take the strong drink, to quaff till ye are sated, when he and his attendants fill the chamber. The young Maids brook not that none seeks to win them, when, Quickeners of all! they scatter moisture.
& So with your tongue come ever, when your envoy, faithful and very wise, attends our worship. Nourished by “holy oil! be this your glory: annihilate the sacrificer’s trouble.
9 When, Mitra-Varuna, they strive against you and break the friendly laws ye have established, They, neither Gods nor men in estimation, like Api’s sons have godless sacrifices.
: 5 you spies ; messengers or angels, probably the rest of the Adityas. See , 26, 13, :
6 The height: the high ridge or summit of heaven. Zhe Star of all the Gods: representing all the Gods: the Sun, He draws up the waters which. descend to fertilize the earth.
7 He; the worshipper; or, perhaps, Soma, Zhe chamber: of sacrifice. The Young Maids: the water, necessary for the preparation of the Soma libation, is ready and impatiently waiting to be used.
8 With your tongue: Agni, by whose tongue of fire they consume the oblations Your envoy: Agni.
9 Like Apts sons: ‘sons of the Waters.’—Grassmann. The meaning is uncertain, Godless sucrijices : unattended by Gods, and therefore fruitless.
640 THE HYMNS OF [BOOR VI. 10 When singers in their song uplift their voices, some chant the Nivid texts with steady purpose. ; :
{hen may we sing you lauds that shall be fruitful: do ye not rival all the Gods in greatness 4 11 O Mitra-Varuna, may your large bounty come to us hither,
near to this our dwelling, When the kine haste to us, and when they harness the fleet-
foot mettled stallion for the battle. HYMN LXVIIL Indra-Varuna, His honouring rite whose grass is trimmed is offered swiftly to you, in Manu’s wise, accordant, The rite which Indra-Varuna shall carry this day to high success and glorious issue. 2 For at Gods’ worship they are best through vigour ; they have become the strongest of the Heroes ; With mighty strength, most liberal of the Princes, Chiefs of the host, by Law made Vritra’s slayers. 3 Praise those Twain Gods for powers that merit worship, Indra
and Varuna, for bliss, the joyous. One with his might and thunderbolt slays Vritra; the other
as a Sage stands near in troubles, 4. Though dames and men have waxen strong and mighty, and all the Gods self-praised among the Heroes, Ye, Indra-Varuna, have in might surpassed them, and thus were ye spread wide, O Earth and Heaven.
5 Righteous is he, and liberal and helpful who, Indra-Varuna,
brings you gifts with gladness. That bounteous man through food shall conquer foemen, and
win him opulence and wealthy people. 6 May wealth which ye bestow in food and treasure on him who
brings you gifts and sacrifices, Wealth, Gods! which breaks the curse of those who vex us,
be, Indra-Varuna, e’en our own possession. 10 Wivid tewts : short formularies of invocation inserted in a liturgy. 11 When the kine haste to us: when the cattle of the men whom we are about to attack are ready and eager to be carried of. Sayana’s interpretation
of the last line is totally different: ‘when (your) praises are uttered, and the sacrificers add in the ceremony the Soma that inspires straightforwardness
and resolution, and is the showerer (of benefits).’~-Wilson.
| ennai
"3 In troubles: ‘in deeds of might..—Ludwig. ‘With snares, or nooses,’ _ cording to Professor Geldner, Vedische Stuctien, I. 149. 4 Self-praised : on account of their own deeds, or their own nature,
= ict om, SES et eet yee cee RE
es
ANSE Ce ea ee
=
en vic nage ae ae
- a eee gre “i
len a eo
7 So also, Indra-Varuna, may our princes have riches swift to save, with Gods to guard them— They whose great might gives victory in battles, and their triumphant glory spreads with swiftness.
8 Indra and Varuna, Gods whom we are lauding, mingle ya wealth with our heroic glory. ) May we, who praise the strength of what is mighty, pass dangers, as with boats we cross the waters.
9 Now willl sing a dear and far-extending hymn to Varuna the God, sublime, imperial Lord, Who, mighty Governor, Eternal, as with flame, illumines both wide worlds with majesty and power. 10 True to Law, Indra-Varuna, drinkers of the juice, drink this pressed Soma which shall give you rapturous joy. Your chariot cometh to the banquet of the Gods, to sacrifice, as it were home, that ye may drink.
11 Indra and Varuna. drink your fill, ye Heroes, of this invigorating sweetest Soma. This juice is shed by us that ye may quaffit: on this trimmed grass be seated, and rejoice you,
HYMN LXIX. Indra- Vishnu,
Inpra and Vishnu, at my task’s completion I urge you on with food and sacred service. Accept the sacrifice and grant us riches, leading us on by unobstructed pathways. 2 Ye who inspire all hymns, Indra and Vishnu, ye vessels who ‘contain the Soma juices, May hymns of praise that now are sung address you, the lauds that are recited by the singers. 3 Lords of joy-giving draughts, Indra and Vishnu, come, giving gifts of treasure, to the Soma. | With brilliant rays of hymns let chanted praises, repeated with the lauds, adorn and deck you. .
8 Of what is mighty : apparently, riches.
9 Thiy stanza, in honour of Varuna alone, appears to be the beginning of another hymn, Professor Grassmann banishes stanzas 9 and 10 to his Appendix,
- A€ my task’s completion ; when all arrangements for the sacrifice have
been made. . atk "
2..Who inspire : -literally,.‘the generators,’ janitdrd, By the sungers: or,
- with laudations,’ —_ .
_4-May your foe-conquering horses bring you hither, Indra and Vishnu, sharers of the banquet. : Ofall our hymns accept the invocations: list to my prayers and hear the songs J sing you. 5 This your deed, Indra-Vishnu, must be landed: widely ye
- ‘strode in the wild joy of Soma. . Ye made the firmament of larger compass, and made the ' regions broad for our existence. 6 Strengthened with sacred offerings, Indra-Vishnu, first eaters, served with worship and oblation, Fed with the holy oil, vouchsafe us riches: ye are the lake, the vat that holds the Soma. : ‘7 Drink of this meath, O Indra, thou, and Vishnu; drink ye your fill of Soma, Wonder-Workers. . The sweet exhilarating juice hath reached you. Hear ye my prayers, give ear unto my calling. 8 Ye Twain have conquered, ne’er have ye been conquered: never hath either of the Twain been vanquished. =
- Ye, Indra-Vishnu, when ye fought the battle, produced this infinite with three divisions.
HYMN LXX. Heaven and Earth.
- Fiuzep full of fatness, compassing all things that be, wide, spacious, dropping meath, beautiful in their form, The Heaven and the Earth by Varuna’s decree, unwasting, rich in germs, stand parted each from each. ‘2 The Everlasting Pair, with full streams, rich in milk, in their pure rule pour fatness for the pious man. Ye who are Regents of this world, O Earth and Heaven, pour into us the genial flow that prospers men. 3 Whoso, for righteous life, pours offerings to you, O Heaven and Earth, ye Hemispheres, that man suceeds.
8 Produced this infinite : brought into existence the world with all its creatures, the three divisions being heaven, firmament, and earth. See Professor Wilson’s note for Saéyana’s explanation of the passage.
- The deities are DyAvaprithivf, that is Dyaus, Heaven, and Prithivi, Harth, combined in a compound dual,
_1 Full of fatness: containing ghrita, ght, clarified butt i rerat especially the fertilizing rain. Si ss al _ 3 Ye Hemispheres: dhishane ; two bowla, ‘ Firm-set,’—~Wi ; in the course of nature. ia tea oe as
)
He in his seed is born again and spreads by Law: from you flow things diverse in form, but ruled alike. ‘4 Enclosed in fatness, Heaven and Earth are bright therewith : they mingle with the fatness which they still increase. _ Wide, broad, set foremost at election of the priest, to them _ the singers pray for bliss to further them. ‘5 May Heaven and Earth pour down the balmy rain for us, balm-dropping, yielding balm, with balm upon your path, Bestowing by your Godhead sacrifice and wealth, great fame and strength for us and good heroic might. 6 May Heaven and Earth make food swell plenteously for ys, all-knowing Father, Mother, wondrous in their works. Pouring out bounties, may, in uhion, both the Worlds, allbeneficial, send us gain, and power, and wealth. ;
HYMN LXXI. | Savitar.
Fux of effectual wisdom Savitar the God hath stretched out golden arms that he may bring forth life. : Young and most skilful, while he holds the region up, the Warrior sprinkles fatness over both his hands. 2 May we enjoy the noblest vivifying force of Savitar the God, that he may give us wealth : For thou art mighty to produce and lull to rest the world of life that moves on two feet and on four. 8 Protect our habitation, Savitar, this day, with guardian aids around, auspicious, firm and true. God of the golden tongue, keep us for newest bliss: let not the evil-wisher have us in his power. : 4 This Savitar the God, the golden-handed, Friend of the home, hath risen to meet the twilight. - With cheeks of brass, with pleasant tongue, the Holy, he sends the worshipper rich gifts in plenty.
[UOTE Oe enema 4 Set foremost at election of the priest : ‘ first propitiated at the sacrifice.’ —
‘Wilson.
1 Savitar : the Sun as the great generator or vivifier. Sprinkles fatness: ° Professor Ludwig thinks that this may be somewhat ironical. ‘The god sprinkles his hands, probably, a8 a preparation for the hard work which he | is about to perform ; but there is an underlying thought that a good deal of the fatness [in the shape of fertilizing rain] also falle down to the earth.’
4 To mect the twilight » ‘at the close of night.’ Wilson. Checks of brass:
Gyohanuh ; according to Sayana, ° gulden-jawed.” ;
5 Like a Director, Savitar hath extended his golden arms, exceeding fair to look on. _ He hath gove up the heights of earth and heaven, and made ’ each monster fall and cease from troubling. 6 Fair wealth, O Savitar, to-day, to-morrow, fair wealth produce “for us each day that passes. May we through this our song be happy gainers, God, of a fair and spacious habitation.
HYMN LXXII, Tndra-Soma,
Great is this might of yours, Indra and Soma: the first high exploits were your own achivements.
Ye found the Sun, ye found the light of heaven: ye killed all darkness and the Gods’ blasphemers.
2 Ye, Indra-Soma, gave her light to Morning, and Jed the Sun on high with all his splendour. Ye stayed the heaven with a supporting pillar, and spread abroad, apart, the Earth, the Mother,
_ 8 Ye slew the flood-obstructing serpent Vritra, Indra and Soma: Heaven approved your exploit.
Ye urged to speed the currents of the rivers, and many seas have ye filled full with waters,
4 Yein the unripe udders of the milch-kine have set the ripe milk, Indra, thou, and Soma. Ye have held fast the unimpeded whiteness within these manycoloured moving creatures.
5 Verily ye bestow, Indra and Soma, wealth, famed, victorious, passing to our children. Ye have invested men, ye Mighty Beings, with manly strength that couquers in the battle.
HYMN LXXIIt. Brihaspati. SERVED with oblations,. first-born, mountain-render, Angiray’ son, Brihaspati, the Holy, With twice-firm path, dwelling in light, our Father, roars loudly, as a bull, to Earth and Heaven.
a a ee toe ae Js
5A Diveotar a priest who direats others. Or, perhaps, ‘an Invoker,’ as Professor Ludwig suggests. Lach monster: every terror of the night. Sfyana’s — interpretation of the last line is totally different: ‘and, moving along, delights every thing that is.’—Wilson,
4 Yeun the unripe udders: the unripe, that is raw, udders are contrasted . with the warm milk that is cooked or matured in them, See I. 62.9. The — unumpeded whiteness: the milk which is not prevented fram flowing. The
golour of the milk is contrasted with the colour of the cows that produce it,
A Brihaspati ; Lord of Prayer ; the-Deity in whom the action of the worships: ’
HYMN 75.) PHE RIGVEDA. 645
_2 Brihaspati, who made for such a people wide room and verge when Gods were invocated, Slaying his enemies, breaks down their castles, quelling his foes and conquering those who hate him.
.8 Brihaspati in war hath won rich treasures, hath won, this God, the great stalls filled with cattle. Striving to win waters and light, resistless, Brihaspati with lightning smites the foeman.
HXMN LXXIV. Soma-Rudra, Hop fast your Godlike sway, O Soma-Rudra: let these our sacrifices quickly reach you. Placing in every house your seven great treasures, bring blessing to our quadrupeds and bipéds. 2 Soma and Rudra, chase to every quarter the sickness that hath visited our dwelling. Drive Nirriti away into.the distance, and give us excellent
- and happy glories.
3 Provide, O Soma-Rudra, for our bodies all needful medicines to heal and cure us. Set free and draw away the sin committed which we have still inherent in our persons.
4 Armed with keen shafts and weapons, kind and loving, be gracious unto us, Soma and Rudra, Release us from the noose of Varuna; keep us from sorrow, in your tender loving-kindness.
HYMN LXXV. Weapons of War. “Ta warrior’s look is like a thunderous rain-cloud’s, when, armed with mail, he seeks the lap of battle.
Be thou victorious with unwounded body: so let the thickness of thy mail protect thee.
9 With Bow let us win kine, with Bow the battle, with Bow be victors in our hot encounters.
per upon the Gods is personified. See I. 14. 3. Mowntain-render: ‘ Brihaspati cleft the mountain’ (I. 62.8). Dwelling in light: or, perhaps, in the Sun. The meaning of préghurmasdd is uncertain. ' 2 Such a people: so good a people. When Gods were invocated : in battle.
' 8 With lightning: or with Sunlight: ‘ with sacred prayers.’— Wilson. °
ED
. 1 Quadrupeds and bipeds: or, ‘bless all of us, men and four-footed creatures. 2 Nirritt : the Goddess of Death and Destruction. 4 The noose of Varuna; Varuna, the moral Governor of the world, is repreented as armed with a noose or lasso for the capture and destruction eS the wicked,
616 THE HYMNS OF [BOOK TL
-- The Bow brings grief and sorrow to the foeman; armed with the Bow may we subdue all regions.
3 Close to his ear, as fain to speak, She presses, holding her well-loved Friend in her embraces.
; Strained on the Bow, She whispers like a woman—this Bowstring that preserves us In the combat.
‘4 Fhese, meeting like a woman and her lover, bear, mother-like, their child upon their bosom.
. ‘May the two Bow-ends, starting swift asunder, scatter, in uni-
. son, the foes who hate us.
5 With many a son, father of many daughters, He clangs and clashes as he goes to battle. Slung on the back, pouring his brood, the Quiver vanquishes _ all opposing bands and armies. . 6 Upstanding in the Car the skilful Charioteer guides his strong Horses on whithersoe’er he will. See and admire the strength of those controlling Reins which from behind declare the will of him who drives.
4 Horses whose hoofs rain dust are neighing loudly, yoked to the Chariots, showing forth their vigour. With their forefeet descending on the foemen, they, never . flinching, trample and destroy them. 8 Car-bearer is the name of his oblation, whereon are laid his Weapons and his Armour. : So let us here, each day that passes, honour the helpful Car with hearts exceeding joyful, 9 In sweet association lived the fathers who gave us life, profound and strong in trouble, Unwearied, armed with shafts and wondrous weapons, free, real heroes, conquerors of armies.
— Sea ss 3 She: the bowstring, Her well-loved friend: the arrow. Whispers ikea, woman. * twangs like the scream of a woman.’—Muir, But the faint sound made by the string while it is being drawn to the ear is intended. Homer likens the sound to the voice of a swallow.
4 These: the two ends of thebow. Like a woman and her lover: or, ‘drawing close like two women to their lovers” Their child: the arrow. _ 9 With many a son ; the quiver is called the father of sons and daughters, it is said, because 140 werts yeti ~ sy are both masouline and feminine,
8 Car-bearer; + ¢ ff on. 3 ‘+, stand, or truck on which the chariot is placed when not in use. The word seems in this place to mean also the oblation offered by the warrior to the ideal war-chariot personified, or. to k tutelary deity of chariots,
0 There is no verb in this stanza, and the only substantive, pitarah, fathers, is, explained by both Commentators as padlayitdrah, guards, defenders, that is, apparently, thase wha attend the chariot of the chief, Professor Wilson, fol.
pen OT Ae salto, oo WE PDO, TEASE eter meet cree
10 The Brahmans, and the Fathers meet for Soma-draughts, and,- graciously inclined, unequalled Heaven and Earth. Guard us from evil, Pishan, guard us strengtheners of Law: let not the evil-wisher master us. . 11 Her tooth a deer, dressed in an eagle’s feathers, bound with cow-hide, launched forth, She flieth onward.
There where the heroes speed hither and thither, there may the Arrows shelter and protect us.
12 Avoid. us thou whose flight is straight, and let our bodies be as stone. May Soma kindly speak to us, and Aditi protect us well. 13 He lays his blows upon their backs, he deals his blows upon their thighs. Thou, Whip, who urgest horses, drive sagacious horses in the fray. 14 It compasses the arm with serpent windings, fending away the friction of the bowstring : So may the Brace, well-skilled in all its duties, guard manfully the man from every quarter. 15 Now to the Shaft with venom smeared, tipped with deer-horn, with iron mouth, _ Celestial, of Parjanya’s seed, be this great adoration paid. 16 Loosed from the Bowstring fly away, thou Arrow, sharpened by our prayer. Go to the foemen, strike them home, and let not one be left alive.
owing Sayana, translates: ‘The guards (of the chariot), revelling in the savoury (spoil), distributors of food, protectors in calamity, armed with spears, resolute, beautifully arranged, strong in arrows, inviucible, of heroic valour, robust, and conquerors of numerous hosts.’
10 The Brahmans and the Fathers: or, perhaps, the sacerdotal Fathers. The stanza, which is grammatically difficult, seems out of place.
11 Her tooth a deer: the point of the arrow is made of a piece of deer’s horn attached to the shaft with leather strings. The butt of the arrow is feathered.
18 He: the whip.
14 It: the brace or guard worn on the archer's left arm, fastened on with leather straps.
15 With venom smeared: by the Laws of Manu, that is, the ideal Code of the Manavas, Kshatriyas were forbidden to poison their arrows. Arrows appear to have been of two kinds, one, the older and less effective, tipped with deer-horn, and the other with iron mouth, pointed with ayas, bronze or iron. Celestial, of Parjanya’s seed; made of the tall reeds that grow in the -Rains under the influence of Parjanya the God of the rain-cloud.
16 Shurpened by our prayer; ‘whetted by charm.’—Wilson.
648 THE RIGVEDA, [BOOK VI.
17 There where the flights of Arrows fall like boys whose locks are yet unshorn. Even there may Brahmanaspati, and Aditi protect us well, protect us well through all our days.
18 Thy vital parts I cover with thine Armour: with immortality " King Soma clothe thee.
Varuna give thee what is more than ample, and in thy triumph may the Gods be joyful.
19 Whoso would kill us, whether he be a strange foe or one of us,
- Mary all the Gods discomfit him. My nearest, closest Mail is prayer, _
. 17 Like boys whose locke are yet unshorn: ‘the point of the comparison is not very obvious, but it may medh that the arrows fall where they list, as boys before they are left with the lock of hair, before the religious tonsure, play about wherever they like.’"—Wilson. Professor Roth separates vigikh& from kumd@rd, and tranalates : ‘Where the arrows fly, young and old; that is, feathered and unfeathered.’
“18 Thy vital parts: the rdrman, or coat of mail, protected the shoulders, back, chest, and lower parts of the body. If not made of metal, it was gtrengthened and adorned with metal of some kind. The Indians in the army of Xerxes are said by Herodotus to have worti ciara. aro EbAwy
metomnpéva, clothes made out of the bark of trees (VII. 65); but he probably meant the common soldiers only, and not the chiefs. For a full description of the arms, offensive and defensive, used in Vedic times, see Muir, O. 8, Texts, V. 469 ; Altindisches Leben, pp. 298—801; or Dutt’s History of Civilization in Ancient India, I. p. 88,
APPENDIX I. Pace 174, Hymy CXXVI.
I subjoin a Latin version of the two stanzas omitted in my translation, They are in a different metre from the rest of the hymn, have no apparent connexion with what precedes, and look like a fragment of a liberal shepherd’s love-song. The seventh stanza should, it seems, precede the sixth :
6 [Tile loquitur]. Adhaerens,”arcte adhaerens, illa quae mustelae similis se abdidit, multum humorem effundens, dat mihi complexuum centum gaudia.
¢ {Ta loquitur]. Prope, prope accede ; molliter me tange. Ne putes pilos corporis mei paucos esse: tota sum villosa sicut Gandharidum ovis.
Professor Ludwig thinks that Yadurt (multum humorem, 2.€, Semen genitale, effundens) may be the name of a slave-girl. Gandharidun ovis: a ewe: of the Gandharis. The country of Gandhara is placed by Lassen to the west of the Indus and to the south of the Kophen or Kabul river. King Darius in a rockinscription mentions the Gla(n Jddra together with the Hifn)dy as people subject to him, and the Gandarii, together with the Parthians, Khorasmians, Sogdians, and Dadikae, are said by Herodotus to have formed part of the army of Xerxes. The name of the country is preserved in the modern Kandahar. See Muir, O. S. Texts, ii, 842, and Zimmer, Altendisches Leben, p. 30.
Pace 243, Hymn CLXXIX.
The deified object of this omitted hymn is said to be Rati or Love, and its Rishis or authors are Lopamudraé, Agastya, and a disciple. Lopamudra is represented as inviting the caresses of her aged husband Agastya, and complaining of his coldness and neglect. Agastya responds in stanza 3, and in the second half of
630 APPENDIX 1.
stanza 4 the disciple or the poet briefly tells the result of the dialogue. Stanza 5 is supposed to be spoken by the disciple who has overheard the conversation, but its connexion with the rest of the hymn is not very apparent, In stanza 6 ‘toiling with strong endeavour’ is a paraphrase and not a translation of the original LAdnamdnah khanttrath (ligonibus fodiens) which Sayana explains by ‘obtaining the desired result by means of lauds and sacrifices.” .
M. Bergaigne is of opinion that the bymn has a mystical. meaning, Agastya being identifiable with the celestial Soma whom Lopimudra, representing fervent Prayer, succeeds after long labour in drawing down from his.secret dwelling place. See La Religzon Védique, ii. 394 f. ie
1 ‘Through many autumns have I toiled and laboured, at night arid morn, through age-indueing dawnings.
Old age impairs the beauty of our bodies. Let husbands still
come near unto their spouses. ;
2 For even the men aforetime, law-fulfillers, who with the Gods deelared eternal statutes,— They have decided, but have not accomplished: so now let wives come near wnto their husbands.
3 Non inutilis est labor cui Dii favent: nos omnes aemulos et aemulas vincamus. Superemus in hac contum artium pugna in qua duas partes eonvenientes utrinque commovemus. 4 Cupido me cepit illius tauri [viri] qui me despicit, utrum hine utrum illine ab aliqua parte nata sit. Lopamudra taurum [maritum suum] ad se detrahit : insipiens illa sapientem anhelantem absorbet. 5 This Soma I address that is most near us, that which hath een imbibed within the spirit, To pardon any sins we have committed. Verily mortal man is full of longings. 6 Agastya thus, toiling with strong endeavour, wishing for children, progeny and power, Cherished—a sage of mighty strength—both classes, and with the Gods obtained his prayer’s fulfilment,
By ‘both classes’ probably priests and princes, or institutors of sacrifices, are meant. M. Bergaigne understands the expression to mean the two forms or essences of Soma, the celestial and the terrestrial, — ;
THE HYMNS OF THE RIGVEDA.
BOOK THE SEVENTH.
HYMN I. Agni. Tae men from fire-sticks, with their hands’ swift movement, have, in deep thought, engendered glorious Agni, Far-seen, with pointed flame, Lord of the homestead. 2 The Vasus set that Agni in the dwelling, fair to behold, for . help from every quarter ; Who, in the home for ever, must be honoured. _ 3 Shine thou before us, Agni, well-enkindled, with flame, Most Youthful God, that never fadeth. To thee come all our sacrificial viands. 4 Among all fires these fires have shone most brightly, splendid with light, begirt by noble heroes, Where men of lofty birth sit down together. 5 Victorious Agni, grant us wealth with wisdom, wealth with braye sons, famous and independent, Which not a foe who deals in magic conquers. e & To whom, the Strong, at morn and eve comes, maid-like, the ladle dropping oil, with its oblation : Wealth-seeking comes to him his own devotion. 7 Burn up all malice with those flames, O Agni, wherewith af old thou burntest up Jaritha, And drive away in silence pain and sickness, 8 With him who lighteth up thy splendour, Agni, excellent, pure, refulgent, Purifier, Be present, and with us through these our praises. 9 Agni, the patriarchal men, the mortals who Bete. in many places spread thy lustre, — Be gracious to us here for their sake also,
a
v Pa. Y
Al the hymns of this Book are aseribed to the Rishi Vasishtha, with whom his sons are associated as the seers of parts of two hymns. 1 In deep thought ; ‘with their fingers,’ according to Séyana, this meaning having been attributed without any philological grounds to the word. dtahitabhih from its use-in this and similar passages. 6 His own devotion: the worship which belongs especially to him, 7 Jardtha : a Rakshasa or demon with a loud. harsh ‘voice.—SAyana
an he
D) THE HYMNS OF [BOOK FVII. 10 Let these men, heroes in the fight with foemen, prevail against all godless arts of magic,— These who approve the noble song I sing thee. 11 Let us not sit in want of men, O Agni, without descendants, heroless, about thee: But, O House-Friend, in houses full of ohildren. 12 By sacrifice which the Steeds’ Lord ever visits, there make our dwelling rich in seed and offspring, Increasing still with lineal successors. 13 Guard us, O Agni, from the hated demon, guard us from malice of the churlish sinner: Allied with*thee may I subdue assailants. : 14 May this same fire of mine surpass all others, this fire where offspring, vigorous and firm-handed, Wins, on a-thousand paths, what ne’er shall perish. 15 This is that Agni, saviour from the foeman, who guards the kindler of the flame.from sorrow : Heroes of noble lineage serve and tend him. 16 This is that Agni, served in many places, whom the rich lord who brings oblation kindles, And round him goes the priest at sacrifices. 17 Agni, may we with riches in possession bring thee continual offerings in abundance,
- Using both means to draw thee to our worship. 18 Agni, bear thou, Eternal, these most welcome oblations to the Deities’ assembly : Let them enjoy our very fragrant presents. 19 Give us not up, Agni, to want of heroes, to wretched clothes, to need, to destitution. _ Yield us not, Holy One, to fiend or hunger; injure us not at home or in the forest. 20 Give strength and power to these my prayers, O Agni; O God, pour blessings on our chiefs and nobles. Grant that both we and they may share thy bounty. Ye Gods, protect us evermore with blessings. 21 Thou Agni, swift to hear, art fair of aspect: beam forth, O Son of Strength, in full effulgence. Let me not want, with thee, a son for ever: let not a manly hero ever fail us. (
ms
12 The Steeds’ Lord ; Agni, whose swift flames are called horses.
17 Both méans; prayer and praise. 21 For gver: nitye ; perpetual ; who shall live for ever in his posterity.
22 Condemn us not to indigence, O Agni, beside these flaming fires which Gods have kindled ; Nor, even after fault, let thy displeasure, thine as a God, O Son of Strength, o’ertake us. 23 QO Apni, fair of face, the wealthy mortal who to the Immortal offers his oblation Hath him who wins him treasure by his Godhead, to whom the prince, in need, goes supplicating. 24 Knowing our chief felicity, O Agni, bring hither ample riches to our nobles, Wherewith we may enjoy ourselves, O Victor, wath undiminished life and hero children.
45 Give strength and power to these my prayers, O Agni; O God, pour blessings on our chiefs and nobles. Grant that both we and they may share thy bounty. Ye Gods, protect us evermore with blessings.
HYMN ILI. Apris.
GuapDLy accept, this day, our fuel, Agui: send up thy sacred smoke and shine sublimely.
Touch the celestial summits with thy columns, and overspread thee with the rays of Surya.
2 With sacrifice to thege we men will honour the majesty of holy Nardsansa — To these the pure, most wise, the thoug':t-inspirers, Gods who enjoy both sorts of our oblations.
3 We will extol at sacrifice for ever, as men may do, Agni whom Manu kindled,
Your very skilful Asura, meet for worship, envoy between both worlds, the truthful speaker.
4 Bearing the sacred grass, the men who serve him strew it
witb reverence, on their knees, by Agni. .
Calling him to the spotted grass, oil-sprinkled, adorn ‘him, ye Ath varyus, with oblation.
En mera a a eneeneneeiataemnemmmenmmnatanellenmemmen teed
92 Which Gods have kindled ; lighted by the ministering priests. 23 Hath him: possesses, or enjoys the favour of, Agni. ‘ That deity (Agni) “favours the presenter of (sacrificial) wealth, *__Wilson,
24 Knowing our chief felicity: understanding what we want to make us happy, that is, riches.
The Apiia are the divine or deified “beings and objects to which the propi- Gaels verses are addressed. Fur other Aprt hymns see I. 13 ; 188 ; IL. 3 yD 4; ; IX. 5; X. 70; 110.
1 ee Agansa ; ‘the ‘Praise of Men’ : Agni. Both sorts of our oblations : offeringa uf ghrita, ght, or clarified butter, and libations of Soma juice,.
“4 THE HYMNS OP | (BOOK Vl,
- § With holy thoughts the pious have thrown open Doors fain for chariots in the Gods’ assembly.
Like two full mother cows who lick their youngling, like maid-
ens for the gathering, they adorn them, 6. And let the two exalted Heavenly Ladies, Morning and Night, like a cow good at milking,
Come, much-invoked, and on our grass be seated, wealthy,
deserving worship, for our welfare. . 7 You, Bards and Singers at men’s sacrifices, both filled with wisdom, I incline to worship. Send up qur offerings when we call upon you, and so among the Gods obtain us treasures. 8 May Bhirati with all her Sisters, [4 acoordant with the Gods, with mortals Agni, Saragvati with all her kindred Rivers, come to this grass, Three Goddesses, and seat them.
9, Well pleased with us do thou, O God, O Tvashtar, give ready issue to our procreant vigour, ‘Whence springs the hero, powerful, skilled in action, lover
of Gods, adjuster of the press-stones. 10 Send to the Godsthe oblation, Lord of Forests, and Iet the Immolator, Agni, dress it, He as the truer Priest shall affer wership, for the Gods’ genea rations well he knoweth. 1] Come thou to us, O Agni, duly kindled, together with the potent Gods and Indra. ' On this our grass sit Aditi, happy Mother, and let aur Hail! delight the Gods Immortal. HYMN III, Agni AssocrarE With fires, make your God Agni emvoy at sacrifice, best skilled in worship, — Established firm among mankind, the Holy, flame-crowned and fed with oil, the Purifier.
ener,
- Doors: the deified doors of the hall of sacrifice where the Gads assemble, fain for ohariats ; welcoming the approach of the cars in which the priests come ta the ceremqny, The latter half of the stanza is obscure: ‘(the ladles) placed to the east are plying the fire with ghf at sacrifices, as the mother cows lick the calf, ov as rivers (water the fields),’— Wilson.
6 Like a cow: the dual dhendg, two cows, instead of dhenth, would, as Lud aE eugeests, oem to us a ee, ,
ards and Singers: the Adtdrd, or ‘tyo Inyokers’ of I. 18. 8 + Agni and Varuna, or Varuna and Aditya. pee Doren s "8 Stanzag 8—-11 are identical with stanzas 8—1] of Book ITT. 4..
” “
1 Associate: sajdshth being a shortened form of sajsdéshasah, the nominative plural. SAyana explajus it as an accusative singular, qualifying Agni,
HYMN 3] THE RIGVEDA. be
2 Like a steed neighing eager for the pasture, when he hath stepped forth from the great enclosure : Then the wind following blows upon his splendour, and, straight, the path is black wliich thou hast travelled. _3 From thee a Bull but newly born, O Agni, the kindled everlasting flames rise upward:
Aloft to heaven thy ruddy smoke ascendeth: Agni, thot speedest to the Gods as envoy.
4 Thou whose fresh lustre o’er the earth advanceth when greedily with thy jaws thy food thou eatest. Like a host hurried onward comes thy lasso: fierce, with thy tongue theu plercest, as ’twere barley. ® 5 The men have decked him both at eve and morning, Most Youthful Agni, as they tend a courser. They kindle him, a guest within his dwelling: bright shines the splendour of the worshipped Hero. : 6 O fair of face, beautiful is thine aspect when, very near at hand, like gold thou gleamest. ae Like Heaven’s thundering roar thy might approaches, and like the wondrous Sun thy light thou showest. 7 That we may worship, with your Hail to Agni! with sacrificial cakes and fat oblations, Guard us, O Agni, with those boundless glories as with a hundred fortresses of iron. as 8 Thine are resistless songs for him who offers, and hero-giving hymns wherewith thou savest ; ‘ With these, O Son of Strength, O Jatavedas, guard us, pre- Serve these princes and the singers. 9 When forth he cometh, like an axé new-sharpened, pure in his form, ‘resplendent in his body, ee Sprung, sought with eager longing, from his Parents, for the Gods’ worship, Sage and Purifier : ; 10 Shine this felicity on us, O Agni: may we attain to perfect understanding,
- All happiness be theirs who sing and praise thee. Ye Gods, preserve us evermore with blessings.
Raruppemennenrmmacronl
2 From the great enclosure: ‘from the vast enclosing (forest).’— Wilson. Others understand {t as the enclosure in which the horse is confined. _ 4 Thou piercest as 'twere barley: the comparison is somewhat compressed : the meaning is, thou penetratest and fellest the trees of the forest with thy tongue as men cut down barley with.a reaping-hook. ' 9 From his Parents; the two fire-sticks,
6 ' WHE HYMNS OF [BOOR Vil.
HYMN Iv. | Agni. Bring forth your gifts to his refulgent splendour, your hymn
as purest offering to Agni, To him who goes as messenger with knowledge between all
sons of men and Gods in heaven. 2 Wise must this Agni he, though young and tender, since he was born, Most Youthful, of his Mother ; He who with bright teeth seizeth fast the forests, and eats his food, though plenteous, in a moment. 3 Before his presence must weall assemble, this God’s whom men have seized in his white splendour. This Agni who hath brooked that men should seize him hath shone for man with glow insufferable. 4 Far-seeing hath this Agni been established, deathless mid mortals, wise among the foolish. Here, O.victorious God, forbear to harm us: may we for ever . Share thy gracious fayour. 5 He who hath occupied his God-made dwelling, Agni, in wisdom hath surpassed Immortals, _A Babe unborn, the plants and trees support him, and the earth beareth him the All-sustainer. 6 Agni is Lord of Amrit in abundance, Lord of the gift of wealth and hero valour, c ~ Victorious God, let us not sit abont thee like men devoid of strength, beauty, and worship. 7 The foeman’s treasure may be won with labour: may we be masters of our own possessions. Agni, no son is he who springs from others: lengthen not out the pathways of the foolish, 8 Unwelcome for adoption is the stranger, one t¢ be thought of as another’s offspring, Though grown familiar by continual presence. May our strong hero come, freshly triumphant.
RORY
3 Must-we all assemble: I follow Ludwig in his irterpretation ef samsédias we are forsaken, and our protector is far away (st. 6, 7, 8), we must crowd to the God of Fire for defence.
6 In the second Hne I have borrowed from Prof. Max Miiller, Pedic Hymns, I. p. 80.
7 Let us remain in undisturbed possession of our own property, and let us have sons of our own begetting and not the adopted children of others,
§ Men do not look with pleasure and affection on adopted sons ; but we are longing to see our absent protector return to us,—Ludwig. Others explain the last half-verse differently : ‘therefore let there come to us (a son) new-born, possessed of food, vietorious over foes.’— Wilson,
HYMN 3) THE RIGVEDA. | 7
Ne ee
Guard us from him who would assail us, Agni; preserve ub O thou Victor, from dishonour,
Here let the place of darkening come upon thee; may wealth be ours, desirable, in thousands.
Shine this felivity on us, O Agni: may we attain to perfect understanding.
All happiness be theirs who sing and praise thee. Ye Gods, preserve us evermore with blessings.
HYMN V. Agni, Brine forth your song of praise to mighty Agni, the speedy messenger of earth and heaven, Vaigvanara, who, with those who wake, hath waxen great in the lap of all the Gods Immortal. aa Sought in the heavens, on earth is’Agni stablished, leader of rivers, Bull of standing waters. Vaisvanara, when he hath grown in glory, shines on the tribes of men with light and treasure. : For fear of thee forth fled the dark-hued races, scattered abroad, deserting their possessions,
When, glowing, O Vaisvanara, for Piru, thou, Agni, didst
light up and rend their castles. —
Agni Vaisvanara, both Earth and Heaven submit them to thy threefold jurisGiction.
Refulgent in thine undecaying lustre thou hast invested both the worlds with splendour. :
Agni, the tawny horses, loudly neighing, our resonant hymns that drop with oil, attend thee;
Lord of the tribes, our Charioteer of riches, Ensign of days, Vaisvanara of mornings.
z
atnstianoimureemenrtnpinie-snivonnreninerensiananaed, heegemeaampeprnp spy —e ERA 9 This stanza is a repetition of VI. 15, 12, where see note. 10 Repeated from stanza 10 of the preceding hymn.
The hymn is addressed to Agni as Vaigvanara, the God who is present with, and benefits, all Aryan men.
1 With those who wake: tended by the priests. According to Sayana ‘associated with the wakened Gods.’
Bull of standing waters: the meaning of stiytndm is uncertain. Perhaps,
as Ludwig suggests, plants and busbes are intended which Agni like a bulk levels with the ground. ;
3 Lhe dark-hued. races: according to von Roth, the spirits of darkness. For Péru: or, for man,
4 Threefold jurisdiction; in heaven, mid-air, and earth.
5 The tawny horses: the Lymms that hasten to Agni like eager horses. Ludwig translates the harttup of the text by ‘gold-yellow,’ qualifying ‘hymune;’ that is, hyuins with libations of yellow Soma Juice. ; : :
e rue HYMNS OF (Book Vtt,
& In thee, 0 bright a8 Mitra, Vasus seated the might of Asuras, for they loved thy spirit. | ~ Thot dravest Dasyus from their home, O Agni, and broughtest forth broad light to light the Arya. ¥ Born in the loftiest heaven thou in a moment reachest, like. wind, the place where Gods inhabit. | Thou, favouring thine offspring, roaredst loudly when giving life to creatures, Jdtavedas. 8 Send us that strength, Vaigvanara, send it, Agni, that strength, O Jatavedas, full of splendour, Wherewith, all-bounteous God, thou pourest riches, as fame wide-spreading, on the man who offers. 9 Agni, bestow upon our chiefs and nobles that famous power, that wealth which feedeth many. | Accordant with the Vasus and the Rudras, Agni, Vaisvanasa, give us sure protection. HYMN VI. Agni. ‘Praise of the Asura, high imperial Ruler, the Manly One in whom the folk shall triumph— I laud his deeds who is as strong as Indra, and lauding celebrate the Fort-destroyer. 2 Sage, Sign, Food, Light,—they bring him from the mountain, the blesséd Sovran of the earth ané heayen. I decorate with songs the mighty actions which Agni, Fortdestroyer, did aforetime. 3 The foolish, faithless, rudely-speaking niggards, without belief or sacrifice or worship,—— ~ Far, far away hath Agni chased those Dasyus, and, in the east, hath turned the godless westward. 4 Him who brought eastward, manliest with bis prowess, the Maids rejoicing in the western darkness, That AgnilI extol, the Lord of riches, unyielding tamer of assalling foemen. 5 Him who brake down the walls with deadly weapons, and gave the Mornings to a noble Husband,
6 Thou dravest; cf, I. 117. 21.
‘@
1 Fort-destroyer ; demolisher of the cloud-castles of the demons of drought, or of the strongholds of the non-Aryan tribes. 2 From the mountain; from the cloud, as lightning. 3 Westward: into the darkness of night. .4 Who brought eastward ; brought back the vanished lights of dawn. 5 Toa noble Husband : the Sun, or Agni himself, The tribes of Nahug ; or, according to von Roth, neighbouring people. .
Young Agri, who with conquering strength subduing the tribes of Nahus made them bring their tribute. 4 In whose protection all men rest by nature, desiring to enjoy his gracious favour— Agni Vaisvanara in his Parents’ bosom hath found the choicest seat in earth atid heaven.
7 VaisvAnara the God, at the sun’s setting, hath taken to himself deep-hidden treasures :
Agni hath taken them front earth and heaven, from the sed under and the sea above us.
HYMN VII. c Agni, J sunp forth even your God, victorious Agni, like a strong Gourser, with mine adoration. Herald of sacrifice be he who knoweth : he hath reached Gods; himself, with measured motion. 2 By paths that are thine own come hither, Agni, joyous, delighting in the Gods’ alliance, Making the heights of earth roar with thy fury, burning with eager teeth the woods and forests. 3 The grass is strewn ; the sacrifice advances : adored as Priest, Agni is made propitious, Invoking both All-bSon-bestowing Mothers of whom, Most Youthful! thou wast born to help us. rn 4 Forthwith the men, the best of these for wisdom, have made him leader in the solemn worship. As Lord in homes of men is Agni stablished, the Holy One, the joyous, sweetly speaking. 5 He hath come, chosen bearer, and is seated in man’s home, Brahman, Agni, the Supporter, He whom both Heaven and Earth exalt and strengthen, whom, Giver of all boons, the Hotar worships. 6 These have passed all in glory, who, the manly, have wrought ‘with skill the hymn of adoration ; |
7 Agni becomes the representative of the Sun, and in his absence gives light and other blessings to man. Zhe sea above us : the ocean of air.
Rn AED
1 Like a strong courser; glorified with my praises, like a horse that has been groomed andadorned. Or, perhaps, merely, rapid as a horse. With measured motion : or, a speedy runner. Sdyana explains the word mitédrul
in this place as ‘consumer of trees,’ but in LY. 6. 5 as parimitagatif, ‘with measured motion.’
$ Both,..... Mothers: Heaven and Harth,
10 THE HYMNS OF fBOORk Vit,
Who, listening, have advanced the people’s welfare, and: set _ their thoughts on this my holy statute. 7 We, the Vasishthas, now implore thee, Agni, O Son of Strength, the Lord of wealth and treasure. Thou hast brought food to singers and tonobles. Ye Gods, preserve us evermore with blessings. AYMN VII. Agni. Tae King whose face is decked with oil is kindled with homags offered by his faithful servant. The meu, the priestsadore him with oblations. Agni hath shone forth when the dawn is breaking. 2 Yea, he hath been acknowledged as most mighty, the joyous
Priest of men, the youthful Agni. He, spreading o’er the earth, made light around him, and
grew among the plants with blackened fellies, 3 How dost thou decorate our hymn, O Agni? What power dost thou exert when thou art lauded ? “When, Bounteous God, may we be lords of riches, winners of precious wealth which none may conquer? 4 Far famed is this the Bharata’s own Agni: he shineth like the Sun with lofty splendour. He who hath vanquished Ptiru in the battle, the heavenly guest hath glowed in full refulgenee. 5, Full many oblations are in thee collected: with all thine aspects thou hast waxen gracious. Thou art already famed as praised and lauded, yet still, O nobly born, increase thy body. 6 Be this my song, that winneth countless treasure, engendered with redoubled force for Agni, That, splendid, chasing sickness, slaying demons, it may delight our friend and bless the singers. 7 We, the Vasishthas, now implore thee, Agni, O Son of Strength, the Lord of wealth and riches. Thou hast brought food to singers and to nobles. Ye Gods, preserve us evermore with blessings.
ET Ett a in eet
G Who set their thoughts on this my holy statute: that is, apparently, who duly observe the law which requires ua to worship Agni, ‘ Who are glorifiers of this truthful (deity),’— Wilson.
ae With blackened fellies : leaving black tracks behind him: ‘ dark-pathed,’— ilson, 4 The Bharata: Vasishtha, the purohite of the Bharatas. Pdru: the ae, cone of ie Five shee Tribes) who opposed the Bharatas. ; Countless treasure: literally, hundreds, tl : * friend : uiices: he ne. Y; hundreds, thousands. Our friend; the
AYMN 10.3 . THE RIGVEDA., il
HYMN IX, Agni,
Rouszp from their bosom is the Dawns’ belovéd, the joyous
. Priest, most sapient, Purifier.
He gives a signal both to Gods and mortals, to Gods oblations, riches to the pious.
2 Most wise is he who, forcing doors of Panis, brought the bright Sun to us w ho feedeth many.
The cheerful Priest, men’s Friend and cles ompanlon, through still night’s darkness he is made apparent.
3 Wise, ne’er deceived, uncircumscribed, refulgent, our gracious guest, a Friend w ith good attendants, Shines forth with wondrous light before the* Mornings: the young plants hath he entered, Child of Waters. 4 Seeking our gatherings, he, your Jatavedas, hath shone adorable through human ages, Who gleams refulgent with his lovely lustre: the kine have waked to meet him when enkindled.
5 Goon thy message to the Gods, and fail not, O Agni, with their band who pray and worship. Bring all the Gods that they may give us riches, Sccaayatl, the Maruts, Asvins, Waters. 6 Vasishtha, when enkindling thee, O Agni, hath slain Jaritha. Give us wealth in Blenty. Sing praise in choral song, O Jétavedas. Ye Gods, preserxe us evermore with blessings.
HYMN X. Agni. He hath sent forth, bright, radiant, and refulgent, like the Dawn’s Lover, his far-spreading lustre, Pure in his _splendour s shines the gollen Hero: our ienEns thoughts ‘thath he aroused and wakened. 2 He, like the Sun, hath shone while Morn is breaking, and priests who weave the sacrifice sing praises, Agni, the God, who knows their generations and visits Gods, most pounteous, rapid envoy.
Pear rR,
The Dawns’ beloved: Agni, as lighted up at day-break. A signal: of
sacrifice, which men are to offer and Gods are to receive.
6 Jardtha: see VII. 1. 7, where the destruction of Jarfitha is ascribed to Agni himself. Jariitha, said by Sayana to have been a Raikshasa or demon, was probably au enemy who was slain ina battle at which Vasishtha was present as purohita,— Ludwig.
SRR
1 Like the Dawn’s Lover: the Sun. See I 69. 1. 2 And priests ; I adopt Shyana’s interpretation of this half- fine
i SHE HYMNS OF EBOOK Vit.
8 Our songs and holy hymns go forth to Agni, seeking the God and asking him for riches, Him ‘fair to sée; of goodly aspect, mighty, men’s messenger . who carries their oblations. 4 Joined with the Vasus, Agni; bring thou Indra, bring hither inighty Rudra with tid Rudras; Aditi good to all men with Adityas, Brihaspati All-bounteous, with the Singers.
5 Men eagerly implore at sacrifices Agni, Most Youthful God,
__ the joyous Herald. . For he is Lord and Ruler over riches, and for Gods’ worship
an unwearied envoy.
HYMN XI. Agni.
Gauat art thou, Agni, sacrifice’s Herald: not without thee are
deathless Gods made joyful. — Home hither with all Deities about thee: here take thy seat,
the first, as Priest, O Aptil. 8 Men with oblations evermore entreat thee, the swift, to under
' _ take an envoy’s duty. He on whose sacred grass with Gods thou sittest, to him,
G@ Agni, axe the days propitious. 3 Three times a day in thee are shown the treasures sent for ‘e the mortal who presents oblation. Bring the Gods hither like a man, O Agni: be thou our envoy, guarding us from curses. 4 Lord of the lofty sacrifice is Agni, Agni is Lord of every gift presented. The Vasus were contented with his wisdom, so the Gods made him their oblation-bearer, : 5 QO Agni, bring the Gods to taste our presents: with Indra leading, here let them be joyful. © Convey this sacrifice to Gods in heaven. Ye Gods, preserve
- us evermore with blessings.
“4 Stagers: or Rikvans, deities who attend and sing the praises of some God : ‘ the adorable (Angiragas),’— Wilson,
“3 Three times a day: at the morning, the noon, and the evening libation. Or the meaning may be, in the three fire-receptacles. Like aman: acting like a human priest. The Commentators explain manushudt by ‘as (at the sacrifice) of Manu,’ -
HYMN 14.J THE RIGVEDA, 18
HYMN XII. Agni, We with great reverence have approached The Youngest who hath shone forth well-kindled in his dwelling, os With wondrous light between wide earth and heaven, wellworshipped, looking forth in all directions. 2 Through his great might o’ercoming all misfortunes, praised in the house is Agni JAtavedas. May he protect us from disgrace and trouble, both us who laud him and our noble patrons. 3 O Agni, thou art Varuna and Mitra; Vasishthas with their holy hymns exalt thee. With thee be most abundant gain of treasure. Ye Gods, preserve us evermore with blessings.
HYMN XIII, Agni.
Bring song and hymn to Agni, Asnra-slayer, enlightener of all and thought-bestower. Like an oblation on the grass, to please him, I bring this to Vaisvanara, hymn-inspirer. 2 Thou with thy flame, O Agni, brightly glowing, hast at thy birth filled full the earth and heaven. Thou with thy might, Vaisvinara Jatavedas, settest the Godyg free from the curse that bound them. 3 Agni, when born, thou lookedst on all creatures, like a brisk herdsman moving round his cattle. The path to prayer, Vaisvanara, thou fqundest. Ye Gods, preserye us evermore with blessings,
HYMN XIV, Agni,
Wire reverence and with offered gifts serve we the God whose flame is bright: Let ps bring Jitavedas fnel, and adore Agni when we inyoke the Gods. | : 2 Agni, may we perform thy rites with fuel, and honour thee, O Holy One, with praises ; Honour thee, Priest of sacrifice! with butter, thee, God of blesséd light ! with our oblation.
PA OTE TA en a a Sa ER ~ 1 The Youngest’: Agni, most youthful of the Gods, as being continually reproduced. 2 The curse that bound them: the Gods seem to have been subject to the infimnities of old age until Indra, or, as is here said, Agni, freed them, See TV) 10.2: cedene ae
14 THE HYMNS. OF [BOOK VIL. -
3 Come, Agni, with the Gods to our invoking, come, pleased, to offerings sanctified with Vashat. May we be his who pays thee, God, due honour. Ye Gods,
preserve us evermore with blessings. HYMN XV. Agni, Orrer oblations in his mouth, the bounteous God’s whom we must serve, His who is nearest kin to us: 2 Who for the Fivefold People’s sake hath seated him in every | home, Wise, Youthful, Master of the house. 3 On all sides® may that Agni guard our household folk and property ; May he deliver us from woe. : 4 I have begotten this new hymn for Agni, Falcon of the sky: Will he not give us of his wealth? 5,Whose glories when he glows in front of sacrifice are fair to see, Like wealth of one with hero sons. 6 May he enjoy this hallowed gift, Agni accept our songs, who bears Oblations, best of worshippers. : 7 Lord of the house, whom men must seek, we set thee down, e QO Worshipped One! ‘Bright, rich in heroes, Agni! God! 8 Shine forth at night and morn: through thee with fires are we provided well. Thou, rich in heroes, art our Friend. 9 The men come near thee for their gain, the singers with their songs of praise: Speech, thousandfold, comtes near to thee, 10 ee Purifier, meet for praise, Immortal with refulzent OW Agni drives RAkshasas away, 11 As such, bring us abundant wealth, young Child of Strength, for this thou canst : May Bhaga give us what is choice.
3 Sanctified with Vashat; Vashat (may he bear it to the Gods) is the ‘exclamation used at the moment of pouring the sacrificial oil or clarified butter on the fire.
9 Speech: dkshard, the imperishable ; here speech in the shape of praise and prayer. enor we
12 Thou, Agni, givest hero fame; Bhaga and paviee the God, And Diti- give us what is good.
13 Agni, preserve us from distress ) consume our enemies, O Gods Eternal, with thy hottest flames.
14 And, irresistible, be thou a mighty i iron fort to us, With hundred walls for man’s defence.
15 Dothou preserve us, eve and morn, from sorrow, from the wicked men, Infallible! by day and night.
HYMN XVI. Agni.
Wir this my reverent hymn I call Agni for you, the Son of Strength,
Dear, wisest envoy, served with noble sacrifice, immortal messenger of all.
2 His two red horses, all-supporting. let him yoke: let him,
well-worshipped, urge them fast.
Then hath the sacrifice good prayers and happy end, and heavenly gift of wealth to men.
3 The flame of him the Bountiful, the Much-invoked, hath mounted up, And his red-coloured smoke-clouds reach and touch the sky ; the men are kindling Agui well.
4 Thee, thee Most Glorious One we make our messenger. Bring the Gods hither to the feast. Give us, O Son of Strength, all food that feedeth man: give that for which we pray to thee. 5 Thou, Agni, art the homestead’s Lord, our Herald at the sacrifice. Lord of all hoons, thou art the Cleanser anda Sage. Pay worship, and enjoy the good.
6 Give riches to the sacrificer, 0 Most Wise, for thou art he who granteth wealth. Inspire with zeal each priest at this our solemn rite, all who are skilled in sinzing praise. 7 O Agni who art worshipped well. dear let our princes be t» thee, Our wealthy patrons who are governors of men, who part, as gifts, their stalls of kine.
12 Diti: generally regarded as the opposite of Aditi, which may have been the word used by the poet, changed by later reciters, who considered the metre irregular, into Diti. See Vedic Hymns, I, p. 256,
5 Her ald: Hotar, or invoking priest. Cleanser ; Potay, or purifier, another of the officiating priests. Agni performs the duties of all human prieata,
'
16 THE HYMNS OF [BOOK VII.
8 They in whose home, her hand bearing the sacred oil, Ta sits down well-satisfied— Guard them, Victorious God, frem slander and from harm: give us a refuge famed afar. 9 Do thou, a Priest with pleasant tongue, most wise, and very near to us, Agni, bring riches hither to our liberal chiefs, and speed’ the offering of our gifts. 10 They who bestow as bounty plenteous wealth of steeds, moved by desire of great renown— Do thou with saving help preserve them from distress, Most Youthfy!! with a hundred forts. {1 The God who gives your wealth demands a full libation poured to him. Pour ye it forth, then fill the vessel full again: then doth the God pay heed to you. 12 Him have the Gods appointed Priest of sacrifice, oblationbearer, passing wise. Agni gives wealth and valour to the worshipper, to folk who offer up their gifts.
HYMN XVIi. Agni. Aent, be kindled well with proper fuel, and let the grass be scattered wide about thee. 2 Let the impatient Portals be thrown open: bring thou the Gods impatient to come hither. 3 Taste, Agni: serve the Gods with our oblation. Offer good sacrifices, Jatavedas ! A Let Jatavedas pay fair sacrifices, wore e and gratify the Gods Immortal. 5 Wise God, win for us things that are allgoodly, and let the prayers we pray to-day be fruitful. 6 Thee, eyen thee, the Son of Strength, O Agni, those Gods haye made the bearer of oblations. 7 To thee the God may we perform our worship; do thou, besought, grant us abundant riches,
a
8 Ila; the Goddess who is regarded as the sacrificial food or oblation personified : annar apd hawirlakshand devi. —Sayana,
2 The impatient Portals; the doors of the sacrificial chamber which long ° to bear their part in the holy ceremony,
6 Those Gods; the famous Gods.
HYMN XVIII. Indra.
Att is with thee, O Indra, all the treasures which erst our fathers won who sang thy praises.
‘With thee are milch-kine good to milk, and horses: best winner thou of riches for the pious.
2 For like a King among his wives thou dwellest: with glories, as a Sage, surround and help us. Make us, thy servants, strong for wealth, and honour our songs with kine and steeds and decoration.
8 Here these our holy hymns with joy and gladness in pious emulation have approached thee. Hitherward come thy path that leads to riches: may we find shelter in thy favour, Indra.
4 Vasishtha hath poured forth his prayers, desiring to milk thea like a cow in goodly pasture. __ All these my people call thee Lord of cattle: may Indra come unto the prayer we offer.
5 What though the floods spread widely, Indra made thém shallow and easy for Sudas to traverse, He, worthy of our praises, caused the Simyu, foe of our hymn, to curse the rivers’ fury. 6 Hager for spoil was Turyasa Purodas, fain to win wealth, like fishes urged by hup¢er. The Bhrigus and the Druhyus quickly listened : friend rescned friend mid the two distant peoples. °
The hymn glorifies Indra as the protector of Sudis, the King of the Tritsus, and praises the liberality of that prince. See Vedic India (Story of the Nations Series), pp. 319—332,
4 Vasishtha: the Rishi of the hymn, and the chief priest who had accompanied the warlike expedition of Sudgs. Te milk thee: to obtain riches through thy favour by means of my hymn, as men milk the cow at sacrifice for the milk which is required for libations.
5 The poet begins to recount the events of Sud4s’s victorious expedition. These are not always intelligible partly on account of the obscure phraseology employed, and partly on account of our ignorance of details which are vaguely alluded to. In this stanza Sudds, king or chief of the Tritsu tribe, has, with the aid of Indra, crossed a deep river (the Parushni which is now called the Rivi), and put the Simyus to flight, some of the fugitives beipg drowned in its waters. The Simyus are mentioned together with the Dasyus, in I. 190, 18, as hostile barbirians slain by Indra. The second half of the stanza is difficult, the meaning of two of the words being uncertain.
6 Turvasa Purod ts; Turvasa appears here as one of the enemies of Suds. JT follow, with much hesitation, Ludwig in taking Purodds as an appellative of Turvaga: *Turvaga, who was preceding (at solemn rites).’~—Wilson. The _Bhrigus and the Druhyus: here, apparently, allies of Turvasa. Jishea’; according to others, Matsyas, a people.
y
18 THE HYMNS OF [BOOK VII,
‘7 Together came the Pakthas, the Bhalanas, the Alinas, the Sivas, the Vishanins. Yet to the Tritsus came the Arya’s Comrade, through love of spoil and heroes’ war, to lead them.
8 Fools, in their folly fain to waste her waters, they parted inexhaustible Parushai.
Lord of the Earth, he with his might repressed them: still lay the herd and the affrighted herdsman.
9 As to their goal they sped to their destruction: they sought Parushni; e’en the swift returned not.
Indra abandoned, to Sudas the manly, the swiftly flying foes, unmanly babblers.
10 They went like kine unherded from the pasture, each clinging to a friend as chance directed.
They who drive spotted steeds, sent down by Prigni, gave ~ ear, the Warriors and the harnessed horses.
1i The King who scattered one-and-twenty people of both Vaikarna tribes through lust of glory —
As the skilled priest clips grass within the chamber, so hath the Hero Indra wrought their downfall.
ad
A et NC nan temetematienemen
7? The Pakthus, and the rest mentioned in the first line of the stanza eppear to have been non-Aryan tribes opposed to the ‘ritsus. According to the Scholiast these names are the denominations of various ministers at religious rites. and following this interpretation Wilson translates the stanza as follows: ‘Those who dress the oblation, those who pronounce auspicious words, those who abstain from penance, those who bear horns (in their hands), those who bestow happiness (on the world by sacrifice), glorify that Indra who recovered the cattle of the Arya from the plunderers, who slew the euemies in battle.’ The Aryu’s Comrade; Indra, the aly of Tritsu against the non-Aryan confederacy.
8 The confederates, who were on the right or farther bank of the Parushni, intending to attack Sudas and the Tritsus, appear to have attempted to make the river fordable by digging channels and go diverting the water, which, it se-ms, rushed back into its natural bed and drowned the men who were cronsing the stream. The second line of the stanza is obscure and the translation is conjectural, Wilson translates: ‘but he by his greatness pervades the earth, Kavi, the sou of Chayaména, like a falling victim, sleeps (in death).’ The herd and the herdsman are, of course, the hostile band and its leader,
10 They went; the fugitives who escaped drowning. They who drive spotted steeds ; the Maruts, sent down by their mother Prisni to aid Sudas,
11 People: or. houses, %. ¢. families, Both Vuikarna tribes: perhaps some allies of the Druhyus ; but the meaning of vaikurndyoh is uncertain. See Zimmer, Altindisehes Leben, p. 108. Ludwig thinks that the reference is to a mythic battle at some place called Vaikarnau between Indra (the King) aud the Maruts (the one-and-twenty people). Clips grass ; with one clean cut,
12 Thou, thunder-armed, o’erwhelmedst in the waters famed ancient Kavasha and then the Drubyu.
Others here claiming friendship to their friendship, devoted unto thee, in thee were joyful.
13 Indra at once with conquering might demolished all their strong places and their seven castles. The goods of Anu’s son he gave to Tritsu. May we in sacrifice conquer scornful Piru.
14 The Anavas and Druhyns, seeking booty, have slept, the sixty hundred, yea, six thousand,
And six-and-sixty heroes. For the pious were all these mighty exploits done by Indra. .
15 These Tritsus under Indra’s careful guidance came speeding like loosed waters rushing downward. The foemen, measuring exceeding closely, abandoned to Sudas all their provisions.
16 The hero’s side who drank the dressed oblation, Indra’s denéer, far o’er earth he scattered. Indra brought down the fierce destroyers fury. He gave them various roads, the path’s Controller.
17 Een with the weak he wrought this matchless exploit: e’en with a goat he did to death a lion. =
He pared the pillar’s angles with a needle. Thus to Sudds Indra gave all provisions. . ©
12 Kavasha: perhaps the priest of one of the two Vaikarna tribes which Zimmer is inclined to identify with the Kuru-Krivis. See Altindisches Leben, p. 127. Others here: ‘for they, Indra, who are devoted to thee and glorify thee, preferring thy friendship, enjoy it’—Wilson. The exact meaning is uncertain. ©
18 To Tritau ; to Sudds, the King of the Tritsus. "14 The Anavas: men ofthe Anu tribe. The sixty hundred: ‘The enu-
meration is very obsete-'~ syrerctr 4 37% 74% gatd shat sahasrd shashtir adhi: shat, literally, sixty i: “vile: +. sixty, with six more: Séyana understands by satdni, thousands, svhasrénityarthah’—Wilson. * ‘ Sixty-_ six thousand six hundred and six.’ Ludwig suggests that duad@ should be read instead of gatd#, which would make the number 6666. See Benfey, Vedica und Linguistica, pp. 139-—~-162.
15 Measuring exceeding closely: though taking great care of their goods | and reluctantly giving them up.
‘16 The hero's side: the party of the hostile leader, the non-Aryans who denied Indra, and themselves devoured the oblations that should have heen presented to him. He gave them various roads: made them fly in all direo-, tiona. ay
“17 E'en with a goat: impossible deeds mentioned as illustrations of Indta’s miraculous power.
20 THE HYMNS OF [BOOK VIE,
18 To thee have all thine enemies submitted: e’en the fierce
Bheda hast thou made thy subject. Cast down thy sharpened thunderbolt, O Indra, on him who harms the men who sing thy praises. 19 Yamuna and the Tritsus aided Indra, There he stripped Bheda bare of all his treasures. © The Ajas andthe Sigrus and the Yakshus brought in to him as tribute heads of horses. ~ 20 Not to be scorned, but like Dawns past and recent, O Indra, are thy favours and thy riches. Devaka, Manyamana’s son, thou slewest, and smotest Sambara from the tofty mountain. 21 They who, from home, have gladdened thee, thy servants Pardsara, Vasishtha, Satayatu, Will not forget thy friendship, liberal Giver. So shall the days dawn prosperous for the princes. 92 Priest-like, with praise, 1 moye aroynd the altar, earning Paijavana’s reward, O Agni, Two hundred cows from Devavin’s descendant, two chariots from Sudis with mares to draw them. 93 Gift of Paijavana, four horses bear me in foremost place, trained steeds with pearl to deck them. Sudas’s brown steeds, firmly-stepping, sarry me and my son . far progeny and glory. — 24 Him whose fame spreads between wide earth and heaven, who, as dispenser, gives each chief his portion, Seven flowing Rivers glorify like Indra, He slew Yudhya. madhi in close encounter.
Smeets
18 Bheda; an enemy of Sudis, or an unbeliever, says Sayana.
19 Yamund: the Jumna. Rut it is not easy to see how the expedition reached so far. The Ajas, Sigrus, and Yakshus were perhaps subject to Bheda hut nothing is knawn regarding them. Heads of harses: which had been killed in hattle.
20 Like Dawns: renewed eyery day. Devaka: not mentioned elsewhere, According to Grassmann dévakum mdnyamdndm refers to Sambara, ‘ thinking himself a God.’ :
21 Pardgara is said by one authority to have been the son, and by another the grandson of the Rishi Vasishtha. 9 duydéu is said'to be Sakti, Wasishtha’s son,
22 Here begins the ddnastuti or praise qf the prince’s liberality. Patjavund: Sudds, descendint of Pijavana, Devavdgn’s descendant: Sudas, Devavin being either the same 9s Divod4sa, the father of Sudas or one of his forefathers. f
24 Seven flowing Rivers glorify: the seven chief rivers of the Panj glorify him = nee glorify Indra. Or, ey en praise him as the ae rivers praise Indra. e seven rivers bear his glory far and wide’ - Yudhydmidht: not mentioned elsewhere. ane Raacieeoynce
HYMN 19.) THE RIGVEDA. o1
25 Attend on him. O ye heroic Maruts a8 on Sudds’s father Divodasa. Further Paijavana’s desire with favour. Guard faithfully his lasting firm dominion.
7 HYMN XIX. indra, He like a bull with sharpened horns, terrific, singly excites and agitates all the people: Thou givest him who largely pours libations his goods who pours not, for his own possession. 2 Thou, verily, Indra, gavest help to Kutsa, willingly giving ear to him in battle, When, aiding Arjuneya, thou subduedst to him both Kuyava and the Dasa Sushna. 3 O Bold One, thou with all thine aids hast boldly holpen Sudas whose offerings were accepted, Piru in winning land and slaying foemen, and Trasadasyu son of Purukutsa. - 4 At the Gods’ banquet, hero-souled! with Heroes, Lord of Bay Steeds, thou slewest many foemen. Thou sentest in swift death to sleep the Dasyu, both Chumuri and Dhuni, for Dabhiti. 5 These were thy mighty powers that, Thunder-wielder, thou swiitly crushedst nine-and-ninety castles : Thou capturedst the hundredth in thine onslaught; thou slewest Namuchi, thou slewest Vritra. 6 Old are the blessings, Indra, which thou gavest Suda4s the worshipper who brought oblations. For thee, the Strong, I yoke thy strong Bay Horses: may our prayers reach thee and win strength, Most Mighty ! “4 Give us not up, Lord of Bay Horses, Victor, in this thine own assembly, to the wicked. Deliver us with true and faithful succours: dear may we be to thee among the princes. .
25 Muaruts : here, perhaps, the Wivh-s1-* 9 oe" "*hy nobles are intended
who stand in the same relation to “wet ua “att + to Indra,
1 Eecttes and agitates: as God of battles. Zhou: Indra. This abrupt change from the third person-to the second is not unusual in the Veda.
. 2 Arjuneya: Kutsa, descendant of Arjuna, See I, 112. 23. Kuyava: see . 103. 8.
4 Por Chumuri, Dhuni, and Dabaitt , see Vol. I. Index.
5 Namucht: another demon of drouglit, See I. 58.7, In thine onslaught ; according to Sdyana, for thy dwelling: ‘thou hast occupied the hundredth ‘a8 a place of abode.’— Wé£lson.
6 Sudds; the King of the Tritsus, celebrated in the preceding hymn,
22 THE HYMNS OF [BOOK VII.
8 May we men, Maghavan, the friends thou lovest, near thee be joyful under thy protection. Fain to fulfil the wish of Atithigva humble the pride of Tur- ' vasa and Yadva. 9 Swiftly, in truth, O Maghavan, about thee men skilled in hymning sing their songs and praises. Elect us also into their assembly who by their calls on thee despoiled the niggards. 10 Thine are these lauds, O manliest of heroes, lauds which revert to us and give us riches. Favour these, Indra, when they fight with foemen, as Friend and Here and the heroes’ Helper. 11 Now, lauded for thine aid, Heroic Indra, sped by our prayer, wax mighty in thy body. Apportion to us strength and habitations. Ye Gods, protect us evermore with blessings. . HYMN XX. Indra. Strong, Godly-natured, born for hero exploit, man’s Friend, he doth whatever deed he willeth. Saving us e’en from great transgression, Indra, the Youthful, visiteth man’s home with favour. 2 Waxing in greatness Indra slayeth Vritra: the Hero with his aid hath helped the singer. « ~ He gave Sudas wide room and space, and often hath granted wealth to him who brought oblations. 3 Soldier unchecked, war-rousing, battling Hero, unconquered from of old, victorious ever, Indra the very strong hath scattered armies; yea, he hath slain each foe who fought against him.
4 Thou with thy greatness hast filled full, O Ifdra, even both the worlds with might, O thou Most Mighty. Lord of Bays, Indra, brandishing bis thunder, is gratified with Soma at the banquet. 5 A Bull begat the Bull for joy of battle, and a strong Mother brought forth him the manly.
c calamamiennaaatetireameeliliinmeadatiieass amma
te Here emir WY amore arermiee:
8 Atithigva: probably a descendant of Sud&s who must have Jived long before the composition of this hymn, as the favour bestowed upon him by Indra is spoken of as old in stanza 6. Yddva: or Yadu’s son.
9 Elect us algo; that is, let us share the blessings which thou withholdest from the illiberal churls who offer no cblations and givest to those who call upon thee and worship thee.
5 dA Bull begut the Bull: ‘A vigorous (god) begot a vigorous (son).’~-Muir. The father of Indra is Kagyapa, according to Sayana ; but probably Dyaus is intended. (A strony Mother; Aditi. ;
He who is Chief of men, their armies’ Leader, is a strong Hero, bold, and fain for booty.
6 The people falter not, nor suffer sorrow, who win themselves this God’s terrific spirit. He who with sacrifices worships Indra is lord of wealth, lawborn and law’s protector. 7 Whene’er the elder fain would help the younger, the greater cometh to the lesser’s present.
Shall the Immortal sit aloof inactive? O Wondrous Indra, bring us wondrous riches.
8 Thy dear folk, Indra, who present oblations, are, in chief place, thy friends, O Thunder-wielder. . May we be best content in this thy favour, sheltered by One who slays not, but preserves us.
9 To thee the mighty hymn hath clamoured loudly, and, Maghavan, the eloquent hath besought thee. Desire of wealth hath come upon thy singer: help us then, Sakra, to our share of riches. 10 Place us by food which thou hast given, O Indra, us and the wealthy patrons who command us. Let thy great power bring good to him who lauds thee. Ye Gods, preserve us evermore with blessings.
“HYMN XXL THatk
PRESSED is the juice divine with milk commingled: thereto hath Indra ever been accustomed.
We wake thee, Lord of Bays, with sacrifices: mark this our laud in the wild joy of Soma. |
2 Qn to the rite they move, the grass they scatter, these Somadrinkers eloquent in synod. Hither, for men to grasp, are brought the press-stones, far-thundering, famous, strong, that wait on heroes.
6 Law-born: born in accordance with the law.
7 The relations between Gods and men resemble those between elders and juniors, superiors and inferiors among men. The inferior comes to his superior with some offering in his hand and is assisted by him in return. So Indra should accept our oblations, and reward us with wealth.
- f
9 The eloquent: stimwh; according to Ludwig, the Greek orwptrog (from oroma, mouth), mouthy, talkative, and, ina good sense, fluent, eloquent. The Commentators explain the word as * praiser.’
ree
1 We wake thee: or, we think of thee, serve thee.
Q4 THE HYMNS OF (Book vir.
3 Indra, thou settest free the many waters that were encompassed, Hero, by the Dragon. . Down rolled, as if on chartots borne, the rivers: through fear of thee all things created tremble.
4 Skilled in all manly deeds the God terrific hath with his weapons mastered these opponents. Indra in rapturous joy shook down their castles: he slew them in his might, the Thunder-wielder. 5 No evil spirits have impelled us, Indra, nor fiends, 0 Mightiest God, with their devices. Let our true God subdue the hostile rabble: let not the lewd approachvour holy worship. 6 Thou in thy strength surpassest Earth and Heaven: the regions comprehend not all thy greatness. . With thine own power and might thou slewest Vritra: no foe hath found the end of thee in battle. i 7 Even the earlier Deities submitted their powers to thy supreme divine dominion. Indra wins wealth and deals it out to others; men in the strifé for booty call on Indra. 8 The humble hath invoked thee for protection, thee, Lord of great felicity, QO Indra. Thou with ahundred aids hast been ovfr Helper : one who brings , itts like thee hath his defender. | 9 May we, O Indra, be thy friends for ever, eagerly, Conqueror, yielding greater homage. May, through thy grace, the strength of us who battle quell in the shock the onset of the foeman.
10 Place us by food which thou hast given, O Indra, us and the wealthy patrons who command us. " Let thy great power bring good to him who lauds thee. Ye Gods, preserve ug evermore with blessings.
HYMN XXII. Indra, Drink Soma, Lord of Bays, and let it cheer thee: Indra, the stone, like a well guided courser, Directed by the presser’s arms hath presse‘ it.
4 These opponents: according to S4yana, the demons of the air. The text has no noun for ‘ these.’
5 The lewd: those who'do not follow Vedic observances, according to Yaska. For a full discussion of the meaning of sisnddevdh see Muir, O, S, Tenis, TV. 406-411,
8 One who brings gifts like thee: Siyana interprets differently: ‘be our defender against every overpowering (assailant) like to thee.’— Wilson.
2 So let the draught of joy, thy dear companion, by which, O Lord of Bays, thou slayest foemen, Delight thee, Indra, Lord of princely treasures. 38 Mark closely, Maghavan, the words I utter, this eulogy ¥ecited by Vasishtha : | Accept the prayers I offer at thy banquet.
4 Hear thou the call of the juice-drinking press-stone: hear thou the Brahman’s hymn who sings and lands thee. Take to thine inmost self these adorations. 5 I know and ne’er forget the hymus and praises of thee, the Conqueror, and thy strength immortal. Thy name I ever utter, Self-Refulgent ! 6 Among mankind many are thy libations, and many a time the pious sage invokes thee. O Maghavan, be not long distant from us. ~ 7 All these libations are for thee, O Hero: to thea I offer these my prayers that strengthen. © Kiver, in every place, must men invoke thee. 8 Never do men attain, O Wonder-Worker, thy greatness, Mighty One, who must be lauded, Nor, Indra, thine heroic power and bounty. 9 Among all Rishis, Indra, old and recent, who have engendered hymns as sacred singers, Even with us be thine auspicious friendships. Ye Gods, preserve us evermore with blessings.
HYMN XXIII. Indra.
Prayers have been offered up throngh love of glory: Vasishtha, honour Indra in the battle.
He who with might extends through all existence hears words — which I, his faithful servant, utter.
2 A cry was raised which reached the Gods, O Indra, a cry to
them to send us strength in combat.
None among men knows his own life’s duration: bear us in safety over these our troubles.
3 The Bays, the booty-seeking car I harness: my prayers have reached him who accepts them gladly. :
reve,
4 Juice-drinking : that presses out the juice of the plant, and so may be said to drinkit. The Scholiast inserts »wma. of me: ‘Hear the invocation of the (grinding) stone (of me) repeatedly drinking (the Soma).’— Wilson.
2 A ery was raised : I follow Pischel’s interpretation of this very difficult stanza, See Vedische Studien, I. pp. 34-~36,
26 THE HYMNS OP [BOOK VET,
Indra, when he had slain resistless foemen, forced with his might the two world-halves asunder. 4 Like barren cows, moreover, swelled the waters: the singers sought thy holy rite, O Indra. Come unto us as with his team comes Vayu: thou, through our solemn hymns bestowest booty. 5 So may these gladdening draughts rejoice thee, Indra, the Mighty, very bounteous to the singer. Alone among the Gods thou pitiest mortals: O Hero, make thee glad at this libation. 6 Thus the Vasishthas glorify with praises Indra the Powerful whose afm wields thunder. Praised, may he guard our wealth in kine and heroes. Ye Gods, preserve us evermore with blessings.
HYNM XXIV. Indra. A HoM® is made for thee to dwell in, Indra: O Much-invoked, e go thither with the heroes, — That thou, to prosper us, mayst be our Helper, vouchsafe us wealth, rejoice with draughts of Soma. 2 Indra, thy wish, twice-strong, is comprehended: pressed is the Soma, poured are pleasant juices. This hymn of praise, from Joosened tongue, made perfect, draws Indra to itself with loud invoking. _ «3 Come, thou Impetuous God, from earth or heaven come to our holy grass to drink the Soma. Hither to me let thy Bay Horses bring thee to listen to our hymns and make thee joyful. 4 Come unto us with all thine aids, accordant, Lord of Bay Steeds, accepting our devotions, Fair-helmeted, o’ercoming with the mighty} and lending us the strength of bulls, O Indra. & As to the chariot pole a vigorous courser, this laud is brought to the great strong Upholder. This hymn solicits wealth of thee: in heaven, as ’twere above the sky, set thou our glory. 6 With precious things. O Indra, thus content us: may we attain to thine exalted favour. . Send our chiefs plenteous food with hero children. Preserve us evermore, ye Gods, with blessings.
4 Barren cows: which are fatter than others,
1 A home: in the sacrificial chamber, Aeroes : or. men ; the priests, 4 Lair-helmeted ; or fair-chevked, or handsume-chinned.
HYMN XXV. Indra. WHEN with thy mighty help, O potent Indra, the armies rush together in their fury, When from the strong man’s arm the lightning flieth, let not thy mind go forth to side with others.
2 O Indra, where the ground is hard to traverse, smite down our foes, the mortals who assail us. Keep far from us the curse of the reviler: bring us accumulated store of treasures. 3 God of the fair helm. give Sud4s a hundred succours, a thousand blessings, and thy bounty. Strike down the weapon of our mortal foeman‘ bestow upon us splendid fame and riches. 4 I wait the power of one like thee, O Indra, gifts of a Helper such as thou art, Hero. Strong, Mighty God, dwell with me now and ever: Lord of Bay Horses, do not thou desert us. ‘ 5 Here are the Kutsas supplicating Indra for might, the Lord . of Bays for God-sent conquest. omnes Make our foes ever easy to be vanquished : may we, victorious, win the spoil, O Hero. 6 With precious things, O Indra, thus content us: may we attain to thine exalt8d favour. Send our chiefs plenteous food with hero children. Preserve | us evermore, ye Gods, with blessings. HYMN XXVI. Indra. SoMA unpressed ne’er gladdened liberal Indra, no juices pressed without a prayer have pleased him. I generate a laud that shall delight him, new and heroic, so that he*may hear us. . 2 At every laud the Soma gladdens Indra : pressed juices please him as each psalm is chanted, ; What time the priests with one united effort call him to aid, as sons invoke their father. 3 These deeds he did; let him achieve new exploits, such as the priests declare at their libations.
The battle has begun, and the singer prays to Indra for aid.
1 The lightning : the swift and flashing arrow. Others : the enemy. | 3 Sudds : according to Sayana, ‘ the liberal donor (of oblations),’— Wilson. The Kutsas ; apparently the priests of the hostile party.
1 Soma unpressed: cp. VI. 41. 4, Soma when (properly) pressed excels the unpressed (or ill-pressed: Soma, Not only must the juice be duly expressed, but it must be expressed and offered with prayer.
28 THE HYMNS OF [BOOR VII.
Indra hath taken and possessed all castles, like as one common husband doth his spouses. . 4 Even thus have they declared him. Famed is Indra as Conqueror, sole distributer of treasures ; 7 Whose many succours come in close succession. May dear delightful benefits attend us: 5 Thus, to biing help to men, Vasishtha laudeth Indra, the
peoples’ Hero, at livation. Bestow upon us strength and wealth in thousands, Preserve
us evermore, yé Gods, with blessings:
e HYMN XXVIL Indra.
Mey call on Indra in the armed encounter that he may make the hymns they sing decisive. | Hero, rejoicing in thy might, in combat give us a portion of the stall of cattle. ‘2 Grant, Indra Maghavan, invoked of many, to these my friend the strength which thou possessest. : Thou, Maghavan, hast rent strong places opeti: unclose for us, Wise God, thy hidden bounty. 3 King of the living world, of men, is Indra, of all in varied form that earth containeth. Thence to the worshipper he giveth riches: may he enrich us e also when we land him. 4 Maghavan Indra, when we all invoke him, bountiful ever sendeth strength to aid us: , Whose perfect guerdon, never failing, bringeth wealth to the men, to friends the thing they covet. : 5 Quick, Indra, give us room and way to riches, and let us. bring thy mind to grant us treasures, That we may win us cars and steeds and cattle. Preserve us evermore, ye Gods, with blessings.
HYMN XXVIIL. Indra,
Cowz to our prayers, O Indra, thou who knowest: let thy Bay Steeds be yoked and guided hither.
Thouzh mortal men on every side invoke thee, still give thine ear to us, O All-impeller.
3 All castles : all the stronghulds of the demons of drought, the cloud-castles in which the rain is imprisoned.
1 Give us a portion, etc: aid us to capture and carry off the cattle of the enemy,
2 Thy greatness reacheth to our invocation, the sages’ prayer which, Potent God, thou guardest. What time thy hand, O Mighty, holds the thunder, awful in strength thou hast become resistless. 8 What time thou drewest both world-halyes together, Hke heroes led by thee who call each other— . For thou wast born for strength and high dominion—then e’en the active overthrew the sluggish. 4 Honour us in these present days, O Indra, for hostile men are making expiation, Our sin that sinless Varuna discovered, the Wondrougs-Wise hath long ago forgiven. rn 5 We will address this liberal Lord, this Indra, that he may grant us gifts of ample riches, Best favourer of the singer’s prayer and praises. Preserve us evermore, ye Gods, with blessings,
HYMN XXIX. Indrg.
Tas Soma hath been pressed for thee, O Indra: come hither, Lord of Bays, for this thou lovest. Drink of this fair, this well-effused libation; Maghavan, give us wealth when we implore thee. 2 Come to us quickly with thy Bay ‘®teeds, Hero, come to our prayer, accepting our devotion. Enjoy thyself aright at this libation, and listen thou unto the prayers we offer. 8 What satisfaction do our hymns afford thee}? When, Maghayan? Now let us do thee service. Hymus, only hymns, with love for thee, I weaye thee; then hear, O Indea, these-mine invocations,
%
2 Thy greatness reacheth to our invocation: thou hast the power to come to our call if thou wilt.
8 Drewest both world-halves together: settest heaven and earth opposite to each other, like armies arrayed for battle. Z’en the active: the meaning of the half:line is doubtful, and chit, even, seems to be out of place, Wilson translates, after Sdyana: ‘whence the presenter of offerings overcomes him who offers them not.’ According to Professor Grassmann, ‘the active’ is Indra, and ‘the inactiye’ is the sluggish demon. Ludwig suggests an alteration of the text.
4 Ave making expiatian: or, possibly, set themselves in order, that is, equip and prepare themselves for battle. The Wondrous-Wise : may? ; Varuna,
meme
8 Now let us do thee service: niinam ; ‘no time like the present.’—-Ludwig.
300 THE HYMNS OF : (BOOK VIE.
4 They, verily, were also human beings whom thou wast’ wont to hear, those earlier sages. Hence I, O Indra Maghavan, invoke thee: thou att our Providence, even as a Father. 5 We will address this liberal Lord, this Indra, that he may grant us gifts of ample riches, Best favourer of the singer’s prayer and praises. Preserve us evermore, ye Gods, with blessings.
HYMN XXX. Indra.
Wirs power and strength, O Mighty God, approach us: be the augmenter, [udra, of these riches ; Strong Thunderer, Lord of men, for potent valour, for manly exploit and for high dominion. 2 Thee, worth invoking, in the din of battle, heroes invoke in, fray for life and sunlight. Among all people thou art foremost se give up our
- enemies to easy slaughter. 3 When fair bright days shall dawn on us, O Indra, and thou | shalt bring thy banner near in battle, Agni the Asura shall sit as Herald, eae Gods hither for our great good fortune.
- Tuine are we, Indra, thine, both these eis praise thee, and those who give rich gifts, O God and Hero.
- Grant to our princes excellent protection: may they wax old and still be strong and happy. 5 We will address this liberal Lord, this Indra, that he may . grant us gifts of ample riches, Best favourer of the singer’s prayer and praises. Preserve us evermore, ye Gods, with blessings. “
HYMN XXXI. ade SING ye a song, to make him ‘glad, to Indra, Lord of Tawny Steeds, The’Soma-drinker, O my friends. 2 To him the Bounteous say the laud, and let us glorify, as men May do, the Giver of true gifts. lic 3 O Indra, Lord of boundless might, for us thou winnest strength and kine, Thou winnest gold for us, Good Lord. © a ne i 1 For potent valour : that is, to give us potent valour. a
2 Foremost jighter ; caster of the spear, warrior, i | accord 7 but the meaning of sényah is somewhat uncertain, uae: YOR ROU;
‘11
$1
Faithful to thee we loudly sing, heroic Indra, songs to thee «’ Mark, O Good Lord, this act of ours. yee
Give us-not up to man’s reproach, to foeman’s hateful calumny : In thee alone is all my strength.
Thou art mine ample coat of mail, my Champion, Vritra-slayer, thou:
With thee for Friend I brave the foe.
Yea, great art thou whose conquering might two independent Powers confess,
The Heaven, O Indra, and the Earth.
So let the voice Surround thee, which attends the Maruts on their way,
Reaching thee with the rays of light.
Let the ascending drops attain to thee, the Wondrous God, in heaverr: ‘
Let all the folk bow down to thee.
Bring to the Wise, the Great, who waxeth mighty, your offetings, and make ready your devotion:
To many clans he goeth, man’s Controller.
For Indra, the sublime, the far-pervading, have singers generated prayer and praises :
The sages never violate his statutes.
The choirs have stablished Indra King for ever, for victory, him whose anger is resistless :
And, for the: Bays’ Lord, strengthened those he loveth.
HYMN XXXII. Indra.
Ler none, no, not thy worshippers, delay thee far away from us. Even from fax away come thou unto our feast, or listen if alréady here.
For here, like flies on honey, these who pray to thee sit by the juice that they have poured.
Wealth-craving singers have on Indra set their hope, as men set foot upon a car.
peter nrrer are Ett RRNA
7 Independent : svadhivart ; ‘abounding in food.’— Wilson.
8 The voice : ‘the praises of thine adorers,’-~ Wilson.
12 Strengthened : ‘barhayd: for abarhayan, as is clear from what precedes.’—-Ludwig. Sdyana takes barhuyd as the imperative ; ‘urge thy kinsmen, (worshipper, to glorify) the lord of bay steeds.’— Wilson.
T am indebted to Max Miiller’s translation of this hymn in his Ancient Sanskrit Literature for many of the renderings which I have adopted.
32, THE HYMNS OF [BOOK VIL,
3 Longing for wealth I call on him, the Thunderer with the strong right hand, As a son calleth on his sire. 3 4 These Soma juices, mixed with curd, have been expressed for
Indra here. Come with thy Bay Steeds, Thunder-wielder, to our home, to
drink them till they make thee glad. 5 May he whose ear is open hear us. He is asked for wealth:
will he despise our prayer ? Him who bestows at once a hundred thousand gifts none shall
restrain when he would give. 6 The hero never checked by men hath gained his strength
through Indra, he Who presses out and pours his deep libations forth, O Vritra-
slayer, unto thee. 7 When thou dost drive the fighting men together be, thou Mighty Oue, the mighty’s shield. May we divide the wealth of him whom thou hast slain: bring us, Unreachable, his goods. 8 For Indra, Soma-drinker, armed with thunder, press the Soma
juice. Make ready your dressed meats: cause him tofavour us. The Giver blesses him who gives, 4
~ 9 Grudge not, ye Soma-pourers; stir you, pay the rites, for wealth, to the great Conqueror. Only the active conquers, dwells in peace, and thrives: not for the niggard are the Gods. 10 No one hath overturned orstayed the carof him who freely gives, The man whom Indra and the Marut host defend comes to a stable full of kine. e 11 Indra, that man when fighting shall obtain the spoil, whose strong defender thou wilt be. Be thou the gracious helper, Hero! of our cars, be thou the helper of our men. 12 His portion is exceeding great like a victorious soldier’s spoil, Him who is Indra, Lord of Bays, no foes subdue, He gives the Soma-pourer strength.
38 With the strong right hand : or, giver of good gifts. 7 The mighty’s shield : ‘the shield of the mighty (Vasishthas).’—-M. M, ; ‘a protection of the Maghavans,’ 7. ¢. the institutors of the sacrifice,—Ludwig.
8 The Giver blesses him who gives : Indra rewards the liberal worshipper. 10 Comes to a stable full of kine ; carries off rich booty,
18 Make for the Holy Gods a hymn that is not mean, but'wellé arranged and fair of form.
Even many snares and bonds subdue not him who dwells with Indra through his sacrifice. ,
14° Indra, what mortal will attack the man who hath his wealth in thee? The strong will win the spoil on the decisive day through faith in thee, O Maghavan.
15 In battles with the foe urge on our mighty ones who give the* treasures dear to thee, And may we with our princes, Lord of Tawny Steeds ! pass through all peril, led by thee.
16 Thine, Indra, is the lowest wealth, thou cherishest the midmost wealth,
Thou ever rulest all the highest: in the fray for cattle none
resisteth thee. :
17 Thou art renowned as giving wealth to every one in all the battles that are fought. Craving protection, all these people of the earth, O Muchinvoked, implore thy name.
18 If I, O Indra, were the Lord of riches ample as thine own, I should support the sjnger, God who givest wealth ! and not abandon him to woe.
19 Each day would I enrich. the man who sang my praise, in whatsoever place he were. No kinship is there better, Maghavan, than thine: a father even is no more.
20 With Plenty for his true ally the active man will gain the spoil. ® Your Indra, Much-invoked, I bend with song, as bends a wright his wheel of solid wood,
21 A mortal wins no riches by unworthy praise: wealth comes not to the niggard churl. Light is the task to give, O Maghavan, to one like me on the’ ‘decisive day.
92 Like kine unmilked we call aloud, Hero, to thee, and sing thy praise, — | Looker on heavenly light, Lord of this moving world, Lord,’ Indra, of what moveth not.
"26 Plenty : or, Spirit, Boldness.
Sees iy to mI
ad THE HYMNS OF [BOOK VIL.
28 None other like to’thee, of earth or of the heavens, hath been or ever will be born. , ‘Desiring horses, Indra Maghavan! and kine, as men of might we call on thee. 94 Bring, Indra, the Victorious Ones; bring, elder thou, the '- younger host. For, Maghavan, thau art rich in treasures from of old, and must be called in every fight. ' 26 Drive thou away our enemics, O Maghavan: make riches easy to be won. Be thou our good Protector in the strife for spoil: Cherisher of our friends be thou. 26 O Indra, give us wisdom as a sire gives wisdom to his sons. Guide us, O Much-invoked, in this our way: may we still live and look upon the light. 27 Grant that no mighty foes, unknown, malevolent, unhallowed, _ tread us to the gronnd, ' With thine assistance, Hero, may we pass through all the waters that are rushing down.
HYMN XXXII. Vasishtha.
Tusx who wear hair-knots on the right, the movers of holy thought, white-robed, have won mg over. I warved the men, when from the grass [ raised me, Not from
7: afar can my Vasishthas help you. 2 Witb Soma they brought Indra from a distance, over Vaisanta,
from the strong’ libation, Indra preferred Vasishthas to the Soma pressed by the son of
Vayata, Pagadyumna.
24 Bring, Indra, the Victorious Ones : thege would be the Maruts. ‘Elder Indra, bring that (wealth to me) being the junior.’—Wilson, ‘ Bring all this to those who are good, O Indra, be they old or young.’—M. Miiller.
‘The hymn isa glorification of Vasishtha and his family, the latter part See his birth and theeuwrlier verses referring to his connexion with King udar.
1 Hair-knots ; kaparda is the chida or single lock of hair left on the head at tansure, which, according to the Scholiast, it was characteristic of the Vasishthas to wear on the right of the crown ofthe head. Watte-robed ; white-coloured, according to Siyana. Jf¢: Vasishtha, who is the speaker of stangas 1—6. ‘Von Roth (under the word av) regards Indra ag the speaker. May it not be Sudis?’—Muir, O. S. Texts, I. 319, 320, where stanzas 1—13 are translated. rom the grass: the sacred grasa laid on the floor of the sacrificial chamber,
2 Veto ty neh o) the name of a river. Pasadyumna ; another king who
e
Was sac. e . it. tat the same time as Sudas,
8 So, verily, with these he crossed the river, in company with these he slaughtered Bheda. So in the fight with the Ten Kings, Vasishthas! did Indra help Sudds through your devotions. .-
4 I gladly, men! with prayer prayed by our fathers have fixed your axle: ye shall not be injured :
Singe, when ye sang aloud the Sakvari verses, Vasishthas ! ye invigorated Indra.
5 Like thirsty men they looked to heaven, in battle with the Ten- Kings, surrounded and imploring. Then Indra heard Vasishtha as he praised him, and gave the Tritsus ample room and freedom. k
: a 6 Like sticks and staves wherewith they drive the cattle, strip: ped bare, the Bharatas were found defenceless : . Vasishtha then became their chief and leader: then widel were the Tritsus’ clans extended.
7 Three fertilize the worlds with genial moisture: three noble
Creatures cast a light before them. a
Three that give warmth to all attend the Morning. All these have they discovered, these Vasishthas.
8 Like the Sun’s growing glory is their splendour, and like the sea’s is their unfathomed greatness. Their course is like ¢he wind’s. Your laud, Vasishthas, can never be attained by any other.
9 They with perceptions of the heart in secret resort to that which spreads a thousand branches. The Apsaras brought hither the Vasishthas wearing the vesture spun for them by Yama.
a a
8 The river: Yamuna. See VII. 18.19. Zen Kings: of the confederate tribes who opposed Sudésa, See VIT. 18.
4 Sukvart verses : bymnus of praise inthe Sakvart metre (14 x 4).
6 Tyritsus: the tribe of which Sudis was King. Sharatus: apparently the same ag the Tritsus. ;
7 Indra is the speaker of the rest of the hymn. ‘In explanation of thia, Sdyana quotes a passage from the Sityfyana Brahmana : (1) Agni produces s fertilizing fluid on the earth, Vayu in the air, the Sun in the sky, (2}The ‘three noble creatures’, are the Vasus, Rudras, and Adityas. The Sun ia their light. (8) Agni, Vayu, and the Sun each attend the Dawn.’—Muir, O. S. Texts, 1. 820.
9 That which spreads a thousand branches; according to Ludwig's Translation, the Sun-God is meant ; according to his later view, the reference is ta the mystic tree sustained by Varuna in the baseless region (I. 24. 7), The vesture: the body. The stanza is very obscure. and Siyana’s explana; tion. which overrides grammar, is not satisfactory: ‘By the wisdom seated. in
- the heart the Vasighthas traverse the hiddep ‘tis! ‘eoacbad world, ang the Apsarasas sit down, wearing the vesture siewtl a. +. 4 ieee oo Wilson,
36: THE HYMNS OF [BOOK- VIL:
10 A form of lustre springing from the lightning wast thou, when
Varuna and Mitra saw thee. Thy one-and only birth was then, Vasishtha, when from thy
stock Agastya brought thee hither. 2 11: Born of their love for Urvas', Vasishtha, thou, priest, art son of Varuna and Mitra ; And as a fallen drop, in heavenly fervour, all the Gods laid
thee on a lotus-blossom. 12 He, thinker, knower both of earth and heaven, endowed with
many a gift, bestowing thousands, Destined to wear the vesture spun by Yama, sprang from the
Apsaras ta life, Vasishtha. 13 Born at the sxerifice, urged by adorations, both with a com-
mon flow bedewed the pitcher. Then from the midst thereof there rose up Mana, and thence
they say was born the sage Vasishtha. 14 Heé brings the bearer of the laud and Saman: first shall he speak bringing the stone for pressing. With grateful hearts in reverence approach him: to you, O Pratridas, Vasishtha cometh. HYMN XXXIV. Visvedevas. May our divine and brilliant hymn go forth, like a swift chariot wrought and fashioned well. 2 The waters listen as they flow along; they know the origin of heaven and earth.
10 Vasishtha appears here as an embodiment of lightning, light, or fire, and to have been brought down to men by Agastya who was born in the same way as: Vasishitha.
11 Urvast.; the most celebrated of the Apsarases or nymphs of heaven On a lotus-blosgom ; or, according to others, ‘ in the sacred pitcher,’ or water-jar used in sacrifice, ‘In the lake.’ Wilson.
For a full account of this production of Vasishtha, the curious reader is referred to Muir, 0. S. Texts, I. 821. See M. Miiller, Chips, IV. 108, 109, and Hillebrandt, Varuna und Mitra, ‘148, 149.
12 The Apsarus : Urvasi. ;
13 Mdna : said to be another name of Agastya.
14 The bearer of the laud and Sdman: the preasing-stone, which was worked during the recitation of sacred verses, /rairidas: a name used here ta designate the Tiltsus,
This difficult and obscure hymn has been translated and thoroughly discussed by Geldner (Vedische Studien, IL. pp. 129—155, criticized by Prof, pedwige en die neuesten Arbeiten auf dem Gebiete der Ryveda-forschung, pp. 168—167).
2 ‘An allusion, perhaps, to the subsequently received cosmogony, as in” Manu, that water was the first of created things,’— Wilson.
Caan: eenemanaed
3 Yea, the broad waters swell their flood for him : of him strong heroes think amid their foes, ‘4 Set ye for him the caursers to the pole: like Indra spunea is the Golden-armed. 5 Arouse you, like the days, to sacrifice: speed gladly like a traveller on the way. -6 Go swift to battles, to the sacrifice: set up a flag, a hero for the folk. 7 Up from his strength hath risen as twere a light: it beard the load as earth bears living things, “8 Agni, no demon I invoke the Gods: by law completing it, I form a hymn, 9 Closely about you lay your héavenly song, and send your voice to where the Gods abide. 10 Varuna, Mighty, with a thousand eyes, beholds the paths wherein these rivers run. 11 He, King of kings, the glory of the floods, o’er all that liveth hath resistless sway. 12 May he assist us among all the tribes, and make the envier’s praise devoid of light. 13 May the foes’ threatentng arrow pass us by: may he put far from us our bodies’ sin. a 14 Agni, oblation-eater, through our prayers aid us: to him our dearest laud is brought. 15 Accordant with the Gods choose for our Friend the Waters’ Child: may he be good to us.
16 With lauds I sing the Dragon born of floods: he sits benéath
the streams in middle air.
17 Ne’er may the Dragon of the Deep harm us: ne’er fail this
faithful servant’s sacrifice.
18 To these our heroes may they grant renown :- may pious men march boldly on to wealth.
19 “Leading great hosts, with fierce attacks of these, they burn their foes as the Sun burns the earth.
. 8 For him : Indra.
4 The Golden-armed : Savitar.
6 A hero ; a sort of personitication of the sacrifice. ‘An expiatory sacrifice for (the good of) mankind.’— Wilson.
16 The Dragon born of floods : Ahibudhnya, or the Dragon of the Deep of the following stanza ; the regent of the sea of pir.
18 They ¢ the Gods.
19 Of these ; Gods, or Maruts, according to the Scholiast,
38 | THE HYMNS OF _. [BOOK Vi1.-
20 What time our wives draw near to us, may he, deft-handed Tvashtar, give us hero sons. 21 May Tvashtar find our hymn acceptable, and may Aramati, seeking wealth, be ours. = 22 May they who lavish gifts bestow those treasures: may Rodast and Varunani listen. May he, with the Vardtris, be our refuge, may bountiful Tvashtar give us store of riches. 23 So may rich Mountains and the liberal Waters, so may all Herbs that grow on ground, and Heaven, And Earth accordant with the Forest-Sovrans, and both the World-halves round about protect us. 24 To this may both the wide Worlds lend approval, and Varuna in heaven, whose Friend is Indra. | May all the Maruts give consent, the Victors, that we may -~ hold great wealth in firm possession. 25 May Indra, Varuna, Mitra, and Agni, Waters, Herbs, Trees accept the praise we offer. May we find refuge in the Maruts’ bosom. Protect us evermore, ye Gods, with blessings.
HYMN XXXY. Visvedevas. BerrrenD us with their aids Indra and Agni, Indra and e Varuna who receive oblations !
Indra and Soma give health, strength and comfort, Indra and Pishan be our help in battle.
2 Auspicious Friends tous be Bhaga, Sansa, auspicious be Purandhi and all Riches ; The blessing of the true and well-conducted, and Aryaman in many forms apparent.
3 Kind unto us be Maker and Sustainer, and the far-reaching Pair with Godlike natures.
Auspicious unto us be Earth and Heaven, the Mountain, and the Gods’ fair invocations.
" eerarrrarrey typ ra PTE 7-7-7 yer SPS TP es pS ease nwtrestvewetr-eeerer| 21 Aramati : the Genius of Devotion and active piety. 22 Vardiris : protecting Goddesses. 23 Forest-Sovrans : tall timber trees.
1 “Befriend us: sdm no bhuvatdm, The indeclinable word sém, signifying happy, auspicious, pleasant, sweet, kind, agreeable, ete, etc, is uxed with or without the verb 844, in the first thirteen stanzas. I have varied the expreszion here and there,
2 Sense: Prayer or Wish personified. Or it may be Narfgansa, Agni. Purandhi: Plenty, or Spirit, Boldness personified,
4 far-reaching Pai; Heaven and Earth,
HYMN 85.) THE RIGVEDA. $9
4 Favour us Agni with his face of splendour, and Varuna and Mitra and the Asvins, Favour us noble actions of the pious, impetuous Vata blow on us with favour. § Early invoked, may Heaven and Earth be friendly, and Air’s mid-region, good for us to look on. To us may Herbs and Forest-Trees:be gracious, gracious thé Lord Victorious of the region. 6 Be the God Indra with the Vasus friendly, and, with Adityas, Varuna who blesseth. Kind, with the Rudras, be the Healer Rudra, and, with the Dames, may Tvashtar kindly listen. 7 Blest unto us bé Soma, and devotions, blest be the Sacrifice, the Stones for pressing: Blest be the fixing of the sacred Pillars, blest be the tender Grass, and blest the Altar. 8 May the far-seeing Sun risé up to bless us: bé the fotr Quarters of the sky auspicious. Auspicious be the firmly-seated Mountains, auspicious be the Rivers and the Waters. 9 May Aditi through holy works be gracious, and may the Maruts, loud in song, be friendly. May Vishnu give felicity, and Pishan, the Air that cherisheth our life, and Vayu. 10 Prosper us Savitar, the God who rescues, and let the radiant Mornings be propitious. Auspicious to all creatures be Parjanya, auspicious be the field’s benign Protector. 11 May aji the-fellowship of Gods befriend us, Sarasvatt, with Holy Thoughts, be gracious. Friendly be they, the Liberal Ones who seek us, yea, those who dwell in heaven, on earth, in waters. 12 May the great Lords of Truth protect and aid us: blest to us be our horses and our cattle. Kind be the pious skilful-handed Ribhus, kind be the Fathers at our invocations. 13 May Aja-Ekapid, the God, be gracious, gracious the Dragon of the Deep, and Ocean.
ee EY
5 The Lord Victorious : Indra.
10 The field’s benign Protector: Agni, or Rudra, See IV. 57, 1.
13 Aja-Lkupdid: the Sun. See VI. 50, 14, and footnote.
The Drayon of the Deen: Ahibudhnya, regent of the depths of the firma-- ment,
?
(40. THE HYMNS OF [BOOK VII.
Gracious be he, the swelling Child of Waters, gracious be Prisni who hath Gods to guard her. 14 So may the Rudras, Vasus, and Adityas-accept the new hymn
which we now are making. May all the Holy Ones of earth and heaven, and the Cow’s
offspring hear our invocation. 15:They who of Holy Gods are very holy, Immortal, knowing
Law, whom man must worship,— ‘May these to-day give us broad paths to travel. Preserve us
evermore, ye Gods, with blessings.
. AYMN XXXVI. Visvedevas.
Laur the prayer issue from the seat of Order, for Strya with his beams hath loosed the cattle. With lofty ridges earth is far extended, and Agni’s flame hath lit the spacious surface. ® O Asuras, O Varuna and Mitra, this hymn to you, like food,
anew I offer. One of you is a strong unerring Leader, and Mitra, speaking,
stirreth men to labour. 3 The movements of the gliding wind come hither: like cows, the springs are filled to overflowing. Born in the station e’en of lofty heaven the Bull hath loudly « bellowed in this region. 4 May I bring hither with my song. O Indra, wise Aryaman | who yokes thy dear Bay Horses,
cn aeatl
14 Cow's offspring: the Maruta. According to von Roth those who are born and live in radiant heaven. 15 Broad paths to travel: perhaps, generally, an easy road to prosperity.
1 The seat of Order: ‘the hall of the sacrifice.’—-Wilson. The cattle; rays of light.
2 ‘One of you:(Varuna) is the lord and unassailable guide, and he who is called Mitra, (4. e. the friend) calls men to activity. Here so much at least is declared (and the. same thing is expressed in nearly the same words in other places), that the light of day, which awakens life, and brings joy and activity into the world, is the narrower sphere of Mitra’s power; though, however, Varuna is not relegated to the nigbt alone, for- he continues to be the -lord and the first.’—Von Roth, quoted by Muir, 0. 8. Texts, V. 70. The meaning of ind translated by ‘lord’ in this extract, is, in the Veda, rather ‘ strong,’ ‘energetic,’ and is so given in the St, Petersburg Lexicon, the meaning ‘lord’ belonging to later literature. The second half of the second line is repeated, with a variation,-from IIT, 59, 1.
3 Lhe springs: the fountains of rain; the clouds. The Bull: Parjanya, God of the rain-cloud. This region ; literally, this.udder ; the firmament.
HYMN 87 THE RIGVEDA, Al
Voracious, with thy noble car, O Hero, him who defeats the wrath of the maliciotis. 5 In their own place of sacrifice adorers worship to gain long life and win his friendship. He hath poured food.on men when they have praised him ; be this, the dearest reverence, paid to Rudra. 6 Coming together, glorious, loudly roaring—Sarasvati, Mother of Floods, the seventh-— With copious milk, with fair streams, strongly flowing, full swelling with the volume of their water ; 7 And may the mighty Maruts, too, rejoicing, aid.our devotion and protect our offypring. Let not swift-moving Akshara neglect us: they have increased our own appropriate riches. 8 Bring ye the great Aramati before you, and Pashan.as the Hero of the synod, Bhaga who looks upon this hymn with favour, and, as otr strength, the bountiful Purandhi. 9 May this our song of praise reach you, O Maruts, and-Vishoa” guardian of the future infant. May-they vouchsafe the singer strength for offspring. Preserve us evermore, ye Godg, with blessings.
HYMN XXXVIT. Visvedevas._ Lut your best-bearing car that must be lauded, ne’er injured, bring you Vajas and Ribhukshans. Fill you, fair-helmeted! with mighty Soma, thrice-mixed, at our libations, to delight you.
4 Voracious: epithet of horses ; but the meaning of dhdyf is uncertain. According to Séyana, it means ‘holding,’ ‘vigorous ;’ according to Ludwig, ‘pouring forth rain ;’ according to Grassmann, ‘ thirsty.’
5 His friendship ; Rudra’s.
6 The seventh : with the.six other celebrated rivers. See I. 32. 12.
7 Akshard: Vak, or Voice; ‘the imperishable goddess of speech.’— Wilson. Of. VII. 15. 9.
8 Aramati: the personification of religious worship, or active piety. See VII..34, 21. According to Sayana, ardmutim here is an epithet of mahtm, ‘the never-resting Earth.’ For the various meanings assigned by Séyana to this ke in the various places in which it occurs, see Muir, 0. S. Zemts, TV. 317.
9 Vishnu: cf. X. 184. 1.
1 Véjas and Ribdhukshans: that is, Ribbukshan or Ribhu, Vibhvan, and Vaja, commonly called the Ribhus:from the name of the first of the three. Fair-helmeted: ‘handsome-chinned.’—Wilson ; ‘ Strong-jawed.’—Ludwig. Thrice-mixed ; with milk, curda, and -meal.
‘AQ THE HYMNS OF [Book vit.
2 Ye who behold the light of heaven, Ribhukshans, give our rich patrons unmolested riches. Drink, heavenly-natured, at our sacrifices, and give us bountics for the hymus we sing you, 3 For thou, O Bounteous One, art used to giving, at parting treasure whether small or ample. Filled full are both thine arms with great possessions: thy goodness keeps thee not from granting riches. 4 ‘Indra, high-famed, as VAja and Ribhukshan, thou goest working, singing to the dwelling. Lord of Pay Steeds, this day may we Vasishthas offer our prayers to thee and bring oblations. 5 Thou winnest swift advancement for thy servant, through hymns, Lord of Bay Steeds, which thou hast favoured. For thee with friendly succour have we battled, and when, O Indra, wilt thou grant us riches # % To us thy priests a home, as ’twere, thou givest : when, Indra, _ wilt thou recognize our praises } ~°"“May thy strong Steed, through our ancestral worship, bring food and wealth with heroes to our dwelling. 7 Though Nirriti the Goddess reigneth round him, Autumns with food in plenty come to Indm. With three close Friends to length of days he cometh, he whom men let not rest at home in quiet. 8 Promise us gifts, O Savitar: may riches come unto us in Parvata’s full bounty. "| May the Celestial Guardian still attend us. Preserve us evermore, ye Gods, with blessings. HYMN XXXVIUI. : Perens On high hath Savitar, this God, extended the golden lustre which he spreads around him. Now, now must Bhaga be invoked by mortals, Lord of great riches who distributes treasures.
»
3 Bounteous One; Maghavan ; Indra. , ie Working: ‘the fulfiller (of wishes ).’— Wilson. The first ine is somewhat obscure.
7 Niryiti: the Goddess of Death and Destruction, who has no power over Indra, Three close Friends; the Ribhus, who represent the year, the annual course of Indra as the Sun. Sdyana’s explanition is different: ‘{ndra, the upholder of the three regions, whom the divine Nirriti acknowledges as ruler, whom abundant years pass over, whom mortals detain from his own abode, approaches to (recruit) his decaying strength.’—Wilson ; who observes : ‘the explanation is not very clear.’
8 Parvata’s full bounty : the Genius of mountain and cloud,
Ca
paiiciite Sa e |
2 Rise up, O Savitar whose hands are golden, and heay this man while sacrifice is’ offered, Spreading afar thy broad and wide effulgence, and bringing mortal men the food that feeds them.
3 Let Savitar the God be hymned with praises, to whom the Vasus, even, all sing glory. Sweet be our lauds to him whose due is worship ; may he with all protection guard our princes.
4 Even he whom Aditi the Goddess praises, rejoicing in God Savitar’s incitement : Even he whose praise the high imperial Rulers, Karuna, Mitra, Aryaman, sing in concert. 5 They who come emulous to our oblation, dispensing bounty, from the earth and heaven, May they and Ahibudhnya hear our calling: guard us Vartiri with the Ekadhenus.
6 This may the Lord of Life, entreated, grant us,—the wealth which Savitar the God possesses. The mighty calls on Bhaga for protection, on Bhaga calls the weak to give him riches.
7 Bless us the Vajins when we call, while slowly they move, strong Singers, to the Gods’ assembly. Crushing the wolf, the serpent, and the demons, may they completely banish all affliction.
8 Deep-skilled in Law eternal, deathless, Singers, O Vajins, help us in each fray for booty. Drink of this meath, be satisfied, be joyful: then go on paths which Gods are wont to travel.
i HYMN XXXIX, Visvedevas.
Agyl, erect, hath shown enriching favour: the flame goes forward to the Gods’ assembly.
Like car-borne men the stones their path have chosen: let the priest, quickened, celebrate our worship.
3 The Vasus: the Gods in general, according to Sdyana.
5 Vardért: ‘the protectress (the goddess of speech).’—Wilson. Ehkadhenus : the Waters are probably meant: ‘excellent cattle,’—Wilson,
7 Vdjins: a class of divinities so named, according to Sayana ; but, according to Mahidhara, horses, 4. e. the teams which draw the chariots of the Gods. The wolf. or the robber. The serpent: ov the assassin. Zhe demons: the Rikshasas. See Satuputha-Brdhmanu, V. 1. 5. 21—24, (8. Books of the Hast, XLI, 27) for a different version of stanzas 6 and 7.
eofrereecrte
1 The stones; the pressing-stones have begun their course.
4d THE HYMNS OF [BOOK Wir.
\
2 Soft to the tread, their sacred grass is scatterdd: these go like Kings amid the band around them, At the folk’s early call on Night and Morming,—Vayu, and Pashan with his teani, to bless us 3 Here on their path the noble Gods proceeded: in the wide firmament the Beauteous decked them, — ; Bend your way hither, ye who travel widely: hear this our envoy who hath gone to meet you. :4 For they are holy aids at sacrifices: all Gods approach the place of congregation. Bring these, desirous, to our worship, Agni, swift the Nasatyas, Bhaga, and Purandhi. ‘5 Agni, to these men’s hymns, from earth, from heaven, bring Mitra, Varuna, Indra, and Agni, -And Aryaman, and Aditi, and Vishnu. Sarasvatt be joyful, and the Maruts. *6 Even as the holy wish, the gift is offered: may he, unsated, come when men desire him. Give never-failing ever-conquering riches: with Gods for our allies may we be victors. 7 Now have both Worlds been praised by the Vasishthas, and holy Mitra, Varuna, and Agni. @ May they, bright Deities, make our song supremest. Preserve . us evermore, ye Gods, with blessings. :
HYMN XI. Visvedevas. Br gathered all the audience of the synod: let us begin their praise Whose course is rapid. Whate’er God Savitar this day produces, may we be where the Wealthy One distributes. ‘ 2 This, dealt from heaven, may both the Worlds vouchsafe us, and Varuna, Indra, Aryaman, and Mitra. May Goddess Aditi assign us riches, Vayu and Bhaga make them ours for ever. 3 Strong be the man and full of power, O Maruts, whom ye, borne on by spotted coursers, favour.
2 These go like Kings: according to Sayana, ‘may the two lords of people (Vayu and Pdshan) .... appear now.’
3 Our envoy: Agni.
§ Agni: in his own form as a celestial God, not in that of terrestrial fire,
6 He, unsated: Agni.
1 Their praise: praise of the Goda. 2 Dealt from heaven; or, distributed by Dyu or Dyaua,
HYMN 41, THE RIQVEDA. 45)
Him, too, Sarasvati and Agni further, and there is none to rob him of his riches. 4: his Varuna is guide of Law, he, Mitra, and Aryaman, the Kings, our work bave finished. Divine and foeless Aditi quickly listens. May these deliver ug unharmed from trouble. 5° With offermgs I propitiate the branches of this swift-moving God, the bounteous Vishnu. . Henge Rudra gained his Rudra-strength: O Agvins, ye sought the house that hath celestial viands. 6 Be not thou angry here, O glowing Pashan, for what Vardiri and the Bounteous gave us. May the swift-moving Gods protect and bless us, and Vata send us rain, who wanders round us. 7 Now have both worlds been praised by the Vasishthas, and holy Mitra, Varuna, and Agni. May they, bright Deities, make our song supremest. Preserve us” evermore, ye Gods, with blessings.
HYMN XLI. Bhaga. Aaxt at dawn, and Indra we invoke at dawn, and Varuna and Mitra, and the Asvins twain: Bhaga at dawn, Pushan, and Brahmanaspati, Soma at dawn, Rudra we will invoke at dawn.
2 We will invoke strong, oarly-conquering Bhaga, the Son of Aditi, the great supporter : Thinking of whom, the poor, yea, even the mighty, even the King himself says, Give me Bhaga. 8 Bhaga our guide, Bhaga whose gifts are faithful, favour this song, and give us wealth, O Bhaga. Bhaga, augment our store of kine and horses, Bhaga, may we be rich in men and heroes,
pein ey ne ee eee 4 Our work: the sacrifice.
5 The branches: ‘vayéh, branches: all other deities ave, as it were, branches of Vishnu, anye devth, sakha iva bhavanti: a8 by a text cited by the scholiast, Vishnu is all divinities, Vishnuh sarvd devata itt gruteh”—Wilson. This, Ludwig remarks, gives no sdtisfactory interpretation ; but I am unable to” offer any thing better at present. Grassmann alters vay#h into vaydma: ‘we with our offerings approach the banquet of this swift-moving God, the bounteous Vish u; z ¢. come to offer him sacrificial food.’
The bymn is addroxsed chiefly to Bhaga the bountiful, whose name, slightly corrupted, survives in the Slavonic languages as a general name for God; but’ the Gods mentioned in stanza 1, and Ushas, Dawn or Morning, are also regard ed as the deities of the verses in which their names occur,
2 Give me Bhaga: or riches.
46 DHE HYMNS OF [BOO Vit.
- So may felicity be ours at present, and when the day approaches, and at noontide ; And may we still, O Bounteous One, at sunset be happy in the Deities’ loving-kindness. 5 May Bhaga verily be bliss-bestower, and through him, Gods! may happiness attend us. As such, O Bhaga, all with might invoke thee: as such be thou our Champion here, O Bhaga. 6 To this our worship may all Dawns incline them, and come to the pure place like Dadhikravan. As strong steeds draw a chariot may they bring us hitherward Bhaga“who discovers treasure. 7 May blesstd Mornings dawn on us for ever, with wealth of kine, of horses, and of heroes, Streaming with all abundance, pouring fatness. Preserve us evermore, ye Gods, with blessings.
. HYMN XLIL. Visvedevas.
Lzt Brahmans and Angirases come forward, and let the roar of cloudy heaven surround us. Loud low the Milch-kine swimming in the waters: set be the stones that grace our holy service. ® Fair, Agni, is thy long-known path to travel: yoke for the re juice thy bay, thy ruddy horses, : Or red steeds, Hero-bearing, for the chamber. Seated, I call the Deities’ generations. 3 They glorify your sacrifice with worship, yet the glad Priest near them is left unequalled. Bring the Gods hither, thou of many aspects: turn hitherward Aramati the Holy. r |
6 The pure place: the chamber of sacrifice. Like Dadhikrdvan: awift as , Dadhikrévan, the famous horse, the type aud model of racers, See LV. 39. 3; 40. 1—38.
SRS
1 Angivases; Rishis so named, according to Sayana. The Mélch-kine: the clouds in the watery firmament, with allusion also to the milk and water mixed with the Soma juice. The stones: the prexs-stones. Sfyana’s explanation is different : ‘may the pious couple, (the Yajamdna and his wife) conjointly appreciate the beauty of the sacrifice.’— Wilson.
2 Lhy bay, thy ruddy horses : or the Harits and the Rohits. Jed steeds: or Arushas. J7erg-bearing: carrying the Hero Agni. For the chumber: the sacrificial hall; ‘in thy stable. —M. Miiller. =
- 3 The human priests cannot equal Agniin efficiency. Aramati; the Genius of Devotion. See VIL. 36, 8, |
Pee ae
4 What time the Guest hath made himself apparent, at ease reclining in the rich man’s dwelling, Agni, well-pleased, well-placed within the chamber gives to a house like this wealth worth the choosing.
5 Accept this sacrifice of ours, O Agni; glorify it with Indra . and the Maruts. Here on our grass let Night and Dawn be seated : bring longing Varuna and Mitra hither.
6 Thus hath Vasishtha praised victorious Agni, yearning for wealth that giveth all subsistence.
May he bestow on us food, strength. and riches. * Preservo us evermore, ye Gods, with blessings.
HYMN XLITII. Visyedevas.
Sine out the pious at your sacrifices to move with adorations
Earth and Heaven— 2
The Holy Singers, whose unmatched devotions, like a tree’s branches, part in all directions.
2 Let sacrifice proceed like some fleet courser: with one accord lift ye on high the ladles. Strew sacred grass meet for the solemn service: bright flames that love the Gods hate mounted upward.
3 Like babes in arms reposing on their mother, let the Gods sit upon the grass’s summit. Let general fire make bright the flame of worship: scorn us not, Agni, In the Gods’ assembly. 4 Gladly the Gods have let themselves be honoured, milking the copious streams of holy Order. The highest might to-day is yours, the Vasus’: come ye, as many as ye are, one-minded.
5 So, Agni, send us wealth among the people: may we he closely knit to thee, O Victor, Unharmed, and rich, and taking joy together. Preserve us evermore, ye Gods, with blessings.
4 The Guest : Agni.
3 Let general fire: or, according to Sayana, ‘Let the full ladle balm the fire of worship.’ The exact meaning is uncertain as both subject and object are adjectives without substantives.
. . 4 Milking the copious streams: enjoying tho libations of law-ordained sacri-
fice. ‘Who are the bestowers of water, the shedders of showers.’~~Wilson.
48° THE HYMNS OF [BOOK VII.
IITYMN XLIV. Dadhikras, I catt on Dachikris, the first, to give you aid, the Agvins, Bhaga, Dawn, and Agni kindled well, . Indra, and Vishnu, Pishan, Brahmanaspati, Adityas, Heaven and Earth, the Waters, and the Light. 2 When, rising, to the sacrifice we hasten, awaking Dadhikras with. adorations, Seating on sacred grass the Goddess I]4, let us invoke the sage swift-hearing Agvins. 3 While I am thus arousing Dadhikrivan I speak to Agni, Earth, and Dawn, and Surya, The red, the brown of Varuna ever mindful: may they ward off from us all grief and trouble. A Foremost is Dadhikravan, vigorous courser; in forefront of the cars, his way he knoweth, P Closely allied with Strya and with Morning, Adityas, and Angirases, and Vasus. '® May Dadhikras prepare the way we travel that we may pass along the path of Order. May Agni hear us, and the Heavenly Army: hear us all Mighty Ones whom none deceiveth.
HYMN XLy. Savitar.
May the God Savitar, rich in goodly treasures, Alling the region, borne by steeds. come hither,
In his hand holding much that makes men happy, lulling to slumber and arousing oreatures.
2 Golden, sublime, and easy in their motion, his arms extend unto the bounds of heaven. Pe
1 Dadhikrds: see. IV. 38, 1,
3 Dadhikrdoun: a lengthened form of Dadhikra4s. See IV. 39. 2, and 40. The ved, the brown ; apparently the horse of Varuna, that is. the Sun, is intended. Aver mindful: ‘who is mindful of his adorers.’~- Wilson. The meanng of the word mangchatéh, or mé@ischutéh, ig nncertain. Von Roth thinks that a culour, dun or yellow, is meant. Ludwig would explain it as ‘ knotting snares or nooses.’ Grassmann translates it by, ‘des Mondverscheuchers,’ ‘who scares away the Moon.’
4 In forefront of the cars: according to Sayana, the chariots of the Gods are intended, But, as Pischel observes (Vecdisehe Studien, I. 124), Dadhtkravan, the famous race-horse, was for ‘the gentlemen of the turf’ in King Trasadasyu’s time what the matchless English horse Keclipse was in recent days, It seems probable that Dahhikrivan may have been originally only a most distinguished racer, glorified and deified by the exaggerated praises of the bards of a people who were passionately fond of chariot-racing.
HYMN 46] THE RIGVEDA. £9
Now shall that mightiness of his be lauded: even Stra yields to him in active vigour. 3 May this God Savitar, the Strong and Mighty, the Lord of precious wealth, vouchsafe us treasures. May he, advancing his far-spreading lustre, bestow on us the food that feedeth mortals. 4 These songs praise Savitar whose tongue is pleasant, praise him whose arms are full, whose hands are lovely. High vital strength, and manifold, may he grant us. Preserve us evermore, ye Gods, with blessings.
HYMN XLVI. * Rudra,
To Rudra bring these songs, whose bow is firm and strong, the self-dependent God with swiftly-flying shafts,
The Wise, the Conqueror whom none may overcome, armed with sharp-pointed weapons: may he hear our call.
2 He through his lordship thinks on beings of the earth, on heavenly beings through his high imperial sway. Come willingly to our doors that gladly welcome thee, and heal all sickness, Rudra, in our families.
3 May thy bright arrow which, shot down by thee from heaven,
flieth upon the earth, pass us uninjured by. Thou, very gracious Gda, hast thousand medicines: inflict no evil on our sons or progeny. ;
4 Slay us not, nor abandon us, O Rudra: let not thy noose, when thou art angry, Seize us.
Give us trimmed grass and fame among the living. Preserve us evermore, ye Gods, with blessings.
Sea a eae eeetemmanammemaemmmmnmmmmmnamsictbeanaianmibemnennias.. _nmasmmmmummentunsassscnaccccastscesituanstineutiatciuusisaaadciace:/meaisstubiussstas eit un iaes umn
2 Sara: the Sun as distinguished from, or a different form of, Savitar who ig said by S&yana to be the Sun before his rising.
3 Very gracious God: svapivdta. ‘This word is not explained in the printed text of Sdyana, although in the “ Varietas Lectionix,” appended to his preface, Prof. Miiller notes that in one MS., B. 4, svupivata is rendered by jituprdna, “he by whom life (or breath) is conquered.” In the Nirukta, X. 7. it is explained by svdpta-vachana, “thou whose words are very suitable or authoritative.” ’—Muir, 0. S, Texts, [V, 314, where an exhaustive note on the word will be found. Wilson renders svapivdtu by ‘wind-appeaser,’ and Grassmann by ‘vielbegehrter,’ ‘ much-desired.’ .
A Gtive us trimmed grass; let us share in sacrifice. ame among the living: the St. Petersburg Lexicon takes jivasunsé to mean rule over the living. Others take the word as qualifying barhishi, trimmed grass, 7. e. sacrifice, and. signifying ‘ desired by the living,’ ‘to be praised among men,’ ‘ promising (long) life. See Vedic Hymns, Part I. p. 439.
4 ‘
he
5g THK HYMNS OF [BOOK PPE:
HYMN XLVII. Waters. May we obtain this day from you, O Waters, that wave of pure refreshment, which the pious Made erst the special beverage of Indra, bright, stainless, rich in sweets and dropping fatness. 2 May the Floods’. Offspring, he whose course is rapid, protect that wave most rich in sweets, O Waters, That shall make Indra and the Vasus joyful. This may we gain from you to-day, we pious. 3 All-purifying, joying in their nature, to paths of Gods the Goddesses move onward. They never violate the laws of India. offering to the Rivers. 4 Whom Surya with his bright beams hath attracted, and Indra dug the path for them to travel, May these Streams give us ample room and freedom. Preserve us evermore, ye Gods, with blessings.
- HYMN XLVIIL Ribhus. Ys liberal Heroes, Vajas and Ribhukshans, come and delight
you with our flowing Soma. May your strength, Vibhus, as ye come to meet us, turn hither-
ward your car that brings men prot. 2 May we as Ribhu with your Ribhus Gonquer strength with our
. strength, as Vibhus with the Vibhus. | May Vaja aid us in the fight for booty, and helped by Indra
may we quell the foeman. 3 For they rule many tribes with high dominion, and conquer
all their foes in close encounter. May Indra, Vibhvan, Vaja, and Ribhukshan destroy by turns a
the wicked foeman’s valour. 4 Now, Deities, give us ample room and freedom: be all of you,
one-minded, our protection. so let the Vasus grant us strength and vigour. Preserve ua
evermore, ye Gods, with blessings.
Present the oil-rich
Sn ee Oo St ‘1 Wave of pure refreshment: ‘sweet easence of the earth ; ' @rmi is said here to imply the Some juice produced from the earth.’— Wilson. | (3 All-purifying: sttdpariirdh ; literally, with a hundred, that is, countless, means of purification. Zhe Goddesses: the divine Waters, 1 Véjas and Ribhukshans: ye three, Ribhu, Vibbvan, and Vaja. 2 The meaning is, may we be as powerful as Ribhu, as mighty as the company of the Vibhus (another name of the Ribhus). Sayana explains ribhi as reat, and wibhvah as powerful. In the fight for booty: vitjast#iaw; a play on ths word and name vfja. : 4 The Vasus: according to Sdyana, vésavah here is an epithet of Ribhdvah, understood ; ‘the exalted (Itibhus).’— Wilson. or
ew
HYMN XBEIX. Waters. Fortu from the middle of the flood the Waters—their chief the Sea—-flow cleansing, never sleeping. Indra, the Bull, the Thunderer, dug their channels: here let those Waters, Goddesses, protect me. 2 Waters which come from heaven, or those that wander dug from the earth, or flowing free by nature, Bright, purifying; - speeding to the Ocean, here let those Waters, Goddesses, protect me. 38 Those amid whom goes Varuna the Sovran, he who discriminates men’s truth and falsehood— Distilling meath, the bright, the purifying, Bere let those Waters, Goddesses, protect me.
4 They from whom Varuna the King, and Soma, and all the Deities drink strength and vigour,
They into whom Vaigvanara Agni entered, here let those Waters, Goddesses, protect me. e
AYMN I. Various Deities.
O Mitra-Varuxa, guard and protect me here: let not that come to me which nests within and swells.
i drive afar the scorpion hateful to the sight: let not the winding worm touch*me and wound my foot.
2 Kruption that appears upon the twofold joints, and that® which overspreads the ancles and the knees, May the refulgent Agni banish far away: let not the winding ' worm touch me and wound my foot. 3 The poison that is formed upon the Salmali, that which is found in streams, that which the plants produce, All this may all the Gods banish and drive away : let not the winding worm touch me and wound my foot.
“1 The food : the ocean of air, the firmament..
The deities are (1) Mitra and Varuna, (2) Agni, (3) Visve Devih, (4) Praise of the Rivers. Each stanza of the hymn is to be repeated a as an antidote to the poison or disease which it specifies.
_1 That which nests within and swells; ‘the insidious and spreading (poison) ~~Wilson. Sayana supplies the substantive visham. The scorpion: ajakeavam ; the exact meaning is. uncertain.
2 Twofold joints ; of the arms and legs. SAyana’s interpretation is differents ‘the poison which is generated in the manifold knots (of trees).’— Wilson.
3 The Salmali: the silk-cotton tree. (All the Gods; or, tho All-Gods or Visvedevas. — Se oe ;
52 THE HYMNS OF [BOOK VII.
- The steep declivities, the valleys, and the heights, the channels full of water, and the waterless—
May those who swell with water, gracious Goddesses, never afflict us with the Sipada disease, may all the rivers keep us free from Simida.
HYMN LI. Adityas.
Turoves the Adityas’ most auspicious shelter, through their most recent succour may we conquer.
May they, the Mighty, giving ear, esiablea this sacrifice, to make us free and sinless.
2 Let Aditi rejoice and the Adityas, es Mitra, Aryaman, most righteous.
May they, the Guardians of the world, protect us, and, to show favour, drink this day our Soma.
3 All Universal Deities, the Maruts, all the Adityas, yea, and all the Ribhns,
~ Indra, and Agni, and the Asvins, lauded. Preserve us evermore, ye Gods, with ate
May we be free from every cna, Adityas! a castle among Gods aud men, ye Vasus.
Winning, may we win Varuna and Mitra, and, being, may we be, O Earth and Heaven. o
- 2 May Varuna and Mitra grant this blessing, our Guardians, shelter to our seed and offspring.
Let us not suffer for another’s trespass, nor do the thing that ye, O Vasus, punish.
.8 The ever-prompt Angirases, imploring riches from Savitar the God, obtained them.
So may our Father who is great and holy, dnd all the Gods, accordant, grant this favour.
HYMN LIT. Heaven and Earth,
As priest with solemn rites and adorations I worship Heaven and Harth, the High and Holy.
To them, great Parents of the Gods, have sages of ancient time, singing, assigned precedence.
4 The Sipada disease: ‘perhaps the Vaidikform of Slépada, the Cochin leg. *__ Wilson. Simidd : apparently a female demon, or a disease attributed
to her malevolence. 3 Universal Deities : visve devth ; ihe All-Gods. JZauded : the sentence ia
incomplete, the substantives in the nominative case having no verb.
_ 1 Being : really and truly being, rich, powerful, and distinguished. "8 Our Father: Varuna, the father of Vasishtha 5 or r Savitar, or Prajapati may be intended.
2 With newest hymns set in the seat of Order, those the Two Parents, born before all others, Come, Heaven and Earth, with the Celestial People, hither to us, for strong is your protection. 3 Yea, Heaven and Earth, ye hold in your possession full many a treasure for the liberal giver. Grant us that wealth which comes in free abundance. Preserve us evermore, ye Gods, with blessings.
HYMN LIV. Vastoshpati. ACKNOWLEDGE -us, O Guardian of the Homestead: bring no disease, and give us happy entrance. Whate’er we ask of thee, be pleased to grant ig, and prosper thou our qhadrupeds and bipeds. 2 Protector of the Home, be our promoter : increase our wealth in kine and steeds, O Indu. May we be ever-youthful in thy friendship : be pleased in us as in his sons a father.
3 Through thy dear fellowship that bringeth welfare, may wé fe victors, Guardian of the Dwelling !
Protect our happiness in rest and labour. Preserve us evermore, ye Gods, with blessings.
HYMN LV. Vastoshpati. VAstosupatt, who killast all disease and wearest every form, Be an auspicious Friend to us. 2 When, O bright Son of Sarama, thou showest, tawny-hued thy teeth, They gleam like lances’ points within thy mouth when thou wouldst bite: go thou to sleep. 3 Saramaé’s Son, retrace thy way: bark at the robber and the thief. At Indra’s singers barkest thou? Why dost thou seek to terrify us? Go to sleep.
3 for the liberal giver : or, for Sudas,
Vastoshpati is the Genius or tutelary God of the house. In this hymn he is addressed also as Indu, another name of Soma the Moon-God.
VAstoshpati is the deity of the first stanza, and Indra of the rest.
The metre is GAyatri in stanza 1, Uparisht4dbrihati (8x3+4+12) in 2-4, and Anushtup in 5-8, and the hymn appears to be made up of three corresponding pieces unconnected by their subjects.
2 Son of Saramd;: Saramaé, the hound of Indra, is mother of the two Sdrameyas, the brindled watch-dogs of Yama, God of the Dead. This stanza and the two following appear to be addresse1 by the spirits of Indra's worshippers to one of the dogs who would prevent their entering the home of the pious,
54 THE HYMNS OF [BOOR VIs,
4 Be on thy guard against the boar, and let the boar beware of thee. At [ndra’s singers barkest thou? Why dost thou seek to terrify us? Go to sleep. 5 Sleep mother, let the father sleep, sleep dog and master of the
Let all the kinsmen sleep, sleep all the people who are round
6 neers who sits, the man who walks, and whosoever looks
Of these we closely shut the eyes, even as we closely shut this
7 The Bul who hath a thousand horus, who rises up from out
ce Strong and Mighty One we IJull and make the people sleep.
8 The women sleeping in the court, lying without, or stretched « , on heds, The matrons with their odorous sweets—these, one and all, we lull to sleep. HYMN LVI. Maruts. Who are these radiant men in serried rank, Rudra’s young heroes borne by noble steeds ? 2 Verily no one knoweth whence they sprang: they, and they only, know each other’s birth. 3 They strew each other with their blasts, these Hawks: they strove together, roaring like the wind.
oe
5 This and the three following stanzas form a lullaby or sleep-song, propably sung aa a charm by a lover on a secret visit to his love.
7 The Bull who hath a thousand horns: the Sun, whose setting brings the time of rest and sleep ; or perhaps the starry heaven is in¢ended.
8 With their odorous sweets; wearing garlands of fragrant flowers on festive occasions, according to SAyana: ‘decorated with holiday perfumes,’—Wilsun. According to a legend mentioned by Séyana, Vasishtha. haying fasted for three days was entering the house of Varuua in hope of food, when the watch-dog set upon him and was put to sleep l-y the repetition of the last four verses, which are tobe recited on similar occasions by thieves and house-breakers. See Wilson’s note. Thehymn has been discussed by Aufrecht, Indische Studien, FV, 337£, and by Lanman, Sunskrit Reuder, p. 3870.
3 They strew each other with thet blasts : the meaning of svaplbh7A is uncertain. ‘They go together by their own pure paths.’—Wilson ‘ They plucked each other with their beaks (?)’—-M. Miiller. ‘They bestrew each ather with light.’—Grassmann. ‘They seatter dust over each other with besoms.’——Roth. I follow Professor Ludwig. The meaning appears to be that the Hawks or rapid Maruts are so crowded in their onward sweep that those in front feel the quick breath of those who follow. Similarly (VIII. 20, 21), the crowded Maruts are likened to cattle who lick cach other’s heads or humps,
4 A sage was he who knew these mysteries, what in her udder mighty Prisni bore.
5 Ever victorious, through the Maruts, ‘be this band of Heroes, nursing manly strength,
6 Most bright in splenitour, fleetest on their way, close-knit to glory, strong with varied power.
7 Yea, mighty is your power and firm your strength: s potent, with the Maruts, be the band.
8 Bright is your spirit, wrathful are your minds: your bold troop’s minstrel is like one inspired.
9 Ever avert your blazing shaft from us, and let. not your displeasure reach us here.
10 Your dear names, conquering Maruts, we invoke, calling aloud till we are satisfied.
11 Well-armed, impetuous in their haste, they deck themselves, their forms, with ornaments of gold.
12 Pure, Maruts, pure yourselves, are your oblations: to you, the pure, pure sacrifice I offer, By Law they came to truth, the Law’s observers, bright by their birth, and pure, and sanctifying.
13 Your rings, O Maruts, rest upon your shoulders, and chains of gold are twined ypon your bosoms. Gleaming with drops of rain, like lightning-flashes, after your wont ye whirl about your weapons.
14 Wide in the depth of air spread forth your glories, far, most adorable, ye bear your titles. Maruts, accept this thonsandfold allotment of household sacrifice and household treasure.
15 If, Marats, ye regard the praise recited here at this mighty
singer’s invocation, Vouchsafe us quickly wealth with noble heroes, wealth which no man who hateth us may injure.
4 What in her udder: according to SAyans, what beings (Maruts, etc.) mighty Prisni bore at her udder or in the firmament.
8 Your bold troop’s minstrel: the leader of the Maruts’ thunder-psalm. Like one inspired’ mitniriva, like a Muni or inspired saint ‘The sounds produced by the shaking of the trees are like the varied intonations of a teciter of praises,
‘is Sdyana’s explanation.’— Wilson. Lanman translates differently: Clear is
your whistling. Yourhearts are wrathful as the wild onward-rush of.a doughty
troop.’
14 Ye bear your titles: you make yourselves known. ‘You send down (the waters) that beat down (the dust).’—Wilson. Némdni, names, according to Séyana, means waters, because they: bend down the dust, pdnsdn namayantt.
bs HE HYMNS OF «BOOK VIE.
16 The Maruts, fleet as coursers, while they deck them like youths spectators of a festal meeting, Linger, like beauteous colts, about the dwelling, like frisking calves, these who pour down the water. 17 So may the Maruts help us and be gracious, bringing free room to lovely’ Karth and Heaven. Far be your bolt that slayeth men and cattle. Ye Vasus, turn yourselves to us with blessings. 18 The priest, when seated, loudly calls you, Maruts, praising in song your universal bounty. He, Bulls! who hath so much in his possession, free from duplicity, with hymns invokes you. 19 These Maruts bring the swift man to a stand-still, and strength with mightier strength they break and humble. These guard the singer fom the man who hates him and lay their sore displeasure on the wicked. 20 These Maruts rouse even the poor and needy: the Vasus love “ _ him as an active champion. Drive to a distance, O ye Bulls, the darkness: give us full store of children and descendants. 21 Never, O Maruts, may we lose your bounty, nor, car-borne Lords! be hindmost when ye deal it. Give us a share in that delightinl treasure, the genuine wealth that, Bulls! is your possession. 92 What time the men in fury rush together for running’ streams, for pastures, and for houses, Then, O ye Maruts, ye who spring from Rudra, be our protectors in the strife with foemen.
23 Full many a deed ye did for our forefathers SVoRRy of lauds which, even of old, they sang you. The strong man, with the Maruts, wing in battle the charger, with the Maruts, gains the booty. 24 Ours, O ye Maruts, be the vigorous Hero, the Lord Divine of men, the strong Sustainer, With whom to fair lands we may cross the waters, and dwell in our own home with you beside us. 25 May Indra, Mitra, Varuna and Agni, Waters, and Plants, and Trees accept our praises. May we find shelter in the Maruts’ bosom. Preserve us evermore, ye Gods, with blessings.
24 The Lord Divine; literally, the Asura. We may cross the waters: the Maruts are besought to favour an expedition for the acquisition of new settlements on the farther side of a river,
HYMN 58.) _ DHE RIGVEDA, 57
HYMN LYII. Maruts, Yua, through the power of your sweet juice, ye Holy ! the Marut host is glad at sacrifices. They cause even spacious heaven and earth to tremble, they make the spring fidw when they come, the Mighty. 2 The Maruts watch the man who sings their praises, promoters of the thought of him who worships.
Seat you on sacred grass in our assembly, this day, with
friendly minds, to share the banquet.
3 No others gleam so brightly as these Maruts with their own forms, their golden guuds, their weapons. With all adornments, decking earth and heaven, they heighten, for bright show, their common splendour. 4 Far from us be your blazing dart, O Maruts, when we, through human frailty, sin against you. Let us not be exposed to that, ye Holy! May your most loving favour still attend us. e 5 May even what we have done delight the Maruts, the blameless-Ones, the bright, the purifying. Further us, O ye Holy, with your kindness: advance us mightily that we may prosper. 6 And may the Maruts, praised by all their titles, Heroes, enjoy the taste of our oblafions. Give us of Amrit for the sake of offspring: awake the excellent fair stores of riches.
7 Hither, ye Maruts, praised, with all your succours, with all felicity come to our princes, Who, of themselves, a hundredfold increase us. Preserve us evermore, ye Gods, with blessings. e
HYMN LYIII. « Maruts.
Sina to the troop that pours down rain in common, the Mighty Company of celestial nature.
1 Ye Holy: according to SA&yana, the Maruts are addressed. The Marut host : nima Mirutam : the Marut name, i. e. those who are called Maruts.
This hymn, and all the hymns to the Marutsa have been translated and explained in Max Miiller’s Vedic Hymns, I. (Sacred Books of the East, Vol. XXXII.)
6 Give us of Amrtt: the secret essence which pervades the world and nourishes and sustains all must naturally also be the element that promotes reproduction.—Ludwig. Von Roth explains the passage differently: ‘Add us to (the number of) the people of eternity, 4. ¢. to the blessed.’ ‘ Vouchsafe our children long life,’—Grassmann. ‘Bestow water upon our progeny.’ Wilson,
THE HYMNS OF [BOOK VIL.
They make the world-halves tremble with their greatness : from depths of earth and sky they reach to heaven.
Yea, your birth, Maruts, was with wild commotion, ye who move swiftly, fierce in wrath, terrific.
Ye all-surpassing in your might and vigour, each looker on the light fears at your coming.
Give ample vital power unto our’princes: let our fair praises gratify the Maruts.
As the way travelled helpeth people onward, so further us with your delightful succours. . |
Your favoured singer counts his wealth by hundreds: the strong steed whom ye favour wins a thousand.
The Sovran whom ye aid destroys the foeman. May this your gift, ye Shakers, be distinguished.
I call, as such, the Sons of bounteous Rudra: will not the Maruts turn again to us-ward }
What secret sin or open stirs their anger, that we implore the Swift Ones to forgive us.
This eulogy of the Bounteous hath been spoken: accept, ye Maruts, this our hymn of praises.
Ye Bulls, keep those who hate us at a distance. Preserve us evermore, ye Gods, with blessings.
HYMN LIX. Maruts.
Wauowmso ye rescue here and there, whomso ye gnide, O Deities,
To him give shelter, Agni, Mitra, Varuna, ye Maruts, and thou Aryaman.
Through your kind favour, Gods, on some auspicious day, the worshipper subdues his foes.
That man increases home and strengtheniwg ample food who brings you offerings as ye list.
Vasishtha will not overlook the lowliest one among you all.
O Maruts, of our Soma juice effused to-day drink all of you with eager haste.
4 Your succour in the battle injures not the man to whom ye,
Heroes, grant your gifts.
1 From depths of earth and sky: nivrite here is said to be synonymous with dhtmi, earth, and avansé, the unsupported, with antariksha, firmament. But nirpitt, Death, Destruction, as identified with bhkdmi, may be the Prithivi of ‘the atmosphere (see V. 84.), which must originally have been considered to be the place of departed spirits.
2 Lach looker on the tight: visvah svardrtk: according to Sdyana, every -tree.
eee ene
4 Injures-not ; a-litotes for, is of the greatest advantage to.
May your most recent favour turn to us again. Come quickly, ye who fain would drink.
5 Come hitherward to drink the juice, O ye whose bounties give you joy. These offerings are for you, these, Maruts, I present. Go not to any place but this.
6 Sit on our sacred grass, be graciously inclined to give the wealth for which we long,
To take delight, ye Maruts, Friends of all, with Sv4ha, in sweet Soma juice.
7 Decking the beauty of their forms in secret the Swans with purple backs have flown down hither.
Around me all the Company hath settled, like joyous Heroes glad in our libation.
8 Maruts, the man whose wrath is hard to master, he who would slay us ere we think, O Vasus, — May he be tangled in the toils of mischief; smite ye him down with your most flaming weapon. 9 O Maruts, ye consuming Gods, enjoy this offering brought for you, To help us, ye who slay the foe.
10 Sharers of household sacrifice, come, Marnts, stay not far away, That ye may help us, Bounteous Oues.
11 Here, Self-strong Maruts, yea, even here, ye Sages with your sunbright skins! I dedicate your sacrifice. 12 Tryambaka we worship, sweet augmenter of prosperity.
As from its stem the cucumber, so may I be released from death, not %ft of immortality.
5 Whose bounties give you joy: or follow each other closely, and are ever fresh and ready.
6 Sedhd san exclamation, like Ave! or Hail t used in making oblations to the Gods.
7 With purple bucks: ntlaprishthth : cf. Horace’s ‘ purpurei olores.’ 8 Mischief: or one of the malicious spirits called Druhs.
12 Tryambuka ; a name of Rudra. Sweet : acoording to Sdyana, sugandhim, sweet-smelling, means here, ‘ whose fame is fragrant.’ ‘ The verse occurs in the "ujur-Vedu, 6. 30, and is, in some instances, differently interpreted ; Tryambuba is termed netratrayopetam Rudram, the triocular Rudra: sugandhim, divyagandhopetum, of celestial fragrance: the wredruke is said to niean the karkandhu [fruit of the jujube-tree], which, when ripe, fulle of itself from ite stalk.’— Wilson.
80 “ THE HYMNS OF [BOOK Vil,
HYMN LX. Mitra-Varuna. Wen thou, 0 Sun, this day, arising sinless, shalt speak the truth to Varuna and Mitra, O Aditi, may all the Deities love us, and thou, O Aryaman, while we are singing.
2 Looking on man, O Varuna and Mitra, this Sun ascendeth up by both the pathways, Guardian of all things fixt, of all that moveth, beholding good and evil acts of mortals.
3 He from their home hath yoked the Seven gold Coursers who, dropping oil and fatness, carry Surya. Yours, Varuna and Mitra, he surveyeth the worlds and living creatures like a herdsman.
4 Your coursers rich in store of sweets have mounted: to the bright ocean Sirya hath ascended, : For whom the Adityas make his pathway ready, Aryaman, é Mitra, Varuna, accordant. 5 For these, even Aryaman, Varuna, and Mitra, are the chastisers of all guile and falsehood. These, Aditi’s Sons, infallible and mighty, have waxen in the home of Law Eternal.
6 These, Mitra, Varuna, whom none feceiveth, with great power quicken even the fool to wisdom, And, wakening, moreover, thoughtful insight, lead it by easy paths o’er grief and trouble.
7 They ever vigilant, with eyes that close not, caring for heayen and earth, lead on the thoughtless. Even in the river’s bed there is a shallow: across this broad expanse may they conduct us. e 8 When Aditi and Varuna and Mitra, like guardians, give Sudas their friendly shelter, Granting him sons and lineal succession, let us not, bold ones! move the Gods to anger.
The hymn is addressed chiefly to Mitra and Varuna, but Sirya or the Sun is the deity of the first stanza.
1 Sinless: Sfiyana makes dndgdh =andgasah: ‘declare the truth...that we are void of sin,’—Wilson. But this seems forced, and the implied meaning of the poet is clear enough if the word is taken in its usual signification.
2 Both the pathways: near the earth and high in the firmament.
6 Mitra, Varuna: and Aryaman, understood : the verbs are in the plural,
8 Bold ones: the warning is addressed to the people of Sudas, who has been frequently mentioned in preceding hymns.
9 May he with offerings purify the altar from any stains of Varuna’s reviler. Aryaman save us from all those who hate us: give room and freedom to Sudas, ye Mighty.
10 Hid from our eyes is their resplendent mecting: by their mysterious might they hold dominion. . Heroes ! we cry trembling in fear before you, even in the greatness of your power have mercy.
11 He who wins favour for his prayer by worship, that he may gain him strength and highest riches, That good man’s mind the Mighty Ones will follow: they have brought comfort to his spacious dwelling. 12 This priestly task, Gods! Varuna and Mitra! hath been par. formed for you at sacrifices. Convey us safely over every peril. Preserve us evermore, ye Gods, with blessings,
=
HYMN LXI. Mitra-Varuna,
O Varuya and Mitra, Sarya spreading the beauteous light of you Twain Gods ariseth. He who beholdeth all existing creatures observeth well the zeal that is in mortals. . 2 The holy sage, renowned afar, directeth his hymns to you, O ~ Varuna and Mitra,— | He whose devotions, sapient Gods, ye favour so that ye fill, as *twere, with power his autumns. 3 From the wide earth, O Varuna and Mitra, from the great lofty heaven, ye, Bounteous Givers, Have in the fiélds and houses set your warders who visit every spot and watch unceasing. 4 I praise the strength of Varuna and Mitra: that strength, by mightiness, keeps both worlds asunder. Heroless pass the months of the ungodly: he who loves sacrifice makes his home enduring.
9 May he; Agnimay be intended. Varuna’s reviler: those who speak evil of princes like Sudas, Varuna being the king’s prototype.— Ludwig.
10 Their resplendent meeting : that of Mitra, Varuna, and Aryaman.
11 Have brought comfort to his spacious dwelling: ‘ bestow aspacious man+ sion for a dwelling upon him.’— Wilson.
AER,
2 Autumns: years of his life.
62 TRE HYMNS GF (BOOK FILL.
5 Steers, all infallible are these your people in whom no wondrous thing is seen, no worship. Guile follows close the men who are untruthful: no seorets may be hidden from your knowledge. 6 I will exalt your sacrifice with homage: as priest, I, Mitra~ Varura, invoke you. May these new hymns and prayers that I have fashioned delight you to the profit of the singer. 7 This pricstly task, Gods! Varuna and Mitra! hath been performed for you at sacrifices. Convey us safely over every peril. Preserve us evermore, ye Gods, with blessings. HYMN LXII. Mitra- Varuna.
Strra hath sent aloft his beams of splendour o’er all the tribes of men in countless places, Together with the heaven he shines apparent, formed by his: = Makers well with power and wisdom. 2 So hast thou mounted up before us, Siirya, through these our praises, with fleet dappled horses. Declare ws free from all offence to Mitra, and Varuna, and Aryaman, and Agni. 3 May holy Agni, Varuna, and Mitra send down their riches upon us in thousands. May they, the Bright Ones, make our praise-song perfect, and, when we laud them, grant us all our wishes. 4.0 undivided Heaven and Earth, preserve us, us, Lofty Ones ! your nobly-born descendants. Let us not anger Varuna, nor Vayu, nor him, the dearest Friend of mortals, Mitra. é 5 Stretch forth your arms and let our lives be lengthened : with fatness dew the pastures of our cattle. Ye Youthful, make us famed among the people: hear, Mitra- Varuna, these mine invocations.
5 This stanza is difficult. Sayana’s interpretation as given by Wilson is r ‘ Unperplexed, all-pervading showerers (of benefits), these praises are for you, in which nothing surprising, no adoration (worthy of you), is beheld: the insincere commendations of men serve as offences: eulogies of you, although offered in secret are not unappreciated,’ The version of the Seventy Hynuns is sounewhat as follows : ‘ All your avenging spirits, O ye Mighty, follow unerringly the sinder’s traces. They have no sign that men may mark, no figure. Naught-is~so secret that ye fail to know it.’ This latter involves a slight alteration ofthe text. I prefer Ludwig’s interpretation, although it is not absolutely convincing.
6 Lo the prot of the singer: see Vedische Studien, I. 43,
Now Mitra, Varuna, Aryaman vouchsafe us freedom and room, for us and for our children.
May we find paths all fair and good to travel. Preserve us evermore, ye Gods, with blessings.
HYMN LXIIl. Mitra-Varuna, Common to all mankind, auspicious Sarya, he who beholdeth all, is mounting upward ; The God, the eye of Varuna and Mitra, who rolled up darkness like a piece of leather.
Surya’s great ensign, restless as the billow, that urgeth men to action, is advancing ;
Onward he still would roll the wheel well-roufided, which Etasa, harnessed to the car-pole, moveth.
Refulgent from the bosom of the Mornings, he in whom singers take delight ascendeth.
This Savitar, God, is my chief joy and pleasure, who breaketh not the universal statute.
Golden, far-seeing, from the heaven he riseth: far is his goal, he hasteth on resplendent.
Men, verily, inspirited by Surya speed to their aims and do the work assigned them.
Where the Immortals have prepared his pathway he flieth through the region like a falcon.
With homage and oblations will we serve you, O Mitra-Varuna, when the Sun hath risen.
Now Mitra, Varuna, Aryaman vouchsafe us freedom and room, for us and for our children.
May we find paths all fair and goolto travel. Preserve us evermore, ye Gods, with blessings.
HYMN LXIV. Mitra- Varuna,
Yu Twain who rule, in heaven and earth, the region, clothed be your clouds in robes of oil and fatness.
May the imperial Varnna, and Mitra, and high-born Aryaman accept our presents.
Kings, guards of mighty everlasting Order, come hitherward, ye Princes, Lords of Rivers. .
Send us from heaven, O Varuna and Mitra, rain and sweet food, ye who pour down your bounties.
etc nen te pennant
2 Eiasa: or, the bright or dappled steed ; one of the horses of the Sun. . 8 Breaketh not: faithfully observes and supports.
1 Clothed be your clouds: ‘A covering cloud of sacréd oil attends you (V. 62, 4).° ‘Impelled by you, (the clouds) assume the form of rain.’— Wilson,
64 THE HYMNS OF [BOOK VIL.
3 May the dear God, and Varuna, and Mitra conduct us by the most effective pathways, That foes may say unto Sudas our chieftain, May we, too, joy in food with Gods to guard us. 4 Him who hath wrought for you this car in spirit, who makes the song rise upward and sustains it, Bedew with fatness, Varuna and Mitra: ye Kings, make glad the pleasant dwelling-places. 5 To you this laud, O Varuna and Mitra, is offered like bright
Soma juice to Vayu. Favour our songs of praise, wake thought and spirit. Preserve
us evefmore, ye Gods, with blessings. HYMN LXV. Mitra-Varuna. Wire hymns I call you, when the Sun hath risen, Mitra, and
Varuna whose thoughts are holy, : Whose Power Divine, supreme and everlasting, comes with good
- heed at each man’s supplication. 2 For they are Asuras of Gols, the friendly: make, both of you,
our lands exceeding fruitful. May we obtain you, Varuna and Mitra, wherever Heaven and
Earth and days may bless us. 3 Bonds of the sinner, they bear many nooses: the wicked mortal
hardly may escape them. = Varuna-Mitra, may your path of Order bear us o’er trouble as
a boat o’er waters. 4 Come, taste our offering, Varuna and Mitra; bedew our pasture with sweet food and fatness. Pour down in plenty here upon the people the choicest of your
fair celestial water.
3 The second half of the stanza is obscure. The meaning appears to be that even our foes, the godless who offer no sacrifices, shall envy the prosperity which we enjoy through the liberality of Sudés, and shall wish to follow our example, to sacrifice to the Gods and to enjoy their protection and the bleasings which they send. ;
4 This car: this carefully-formed hymn which goes, like a charivt, to the Gods.
§ To Vayu: who receives the first draught of Soma juice at the morning
libation. —— The hymn appears to be composed of fragments of other hymns with a
few original additions. Cf. VII. 63. 5; 66,7. 12; VI. 68. 8; VII, 62. 5; IIT, 62.16. See von Bradke, Dyaus Asura, 8—5.
1 Power Divine: asuryam: Asurahood. Whose: refers to Mitra and Varuna,
2 Axwuras of Gods: the high or ruling Gods of all the deities,
8 Bonds: binders. Many nooses: ‘Your guiles, ye Holy Onos, to quell op) pressors, your snares spread out against the foe, Adityas’ (II. 27, 16).
5 To you this laud, O Varuna and Mitra, is offered, like bright
Soma juice to Vayu. Favour our songs of praise, wake thought and spirit. Preserve us evermore, ye Gods, with blessings, |
HYMN LXVI. Mitra-Varuna.
Let our strong hymn of praise go forth, the laud of Mitra- Varuna,
With homage to that high-born Pair ;
2 The Two exceeding wise, the Sons of Daksha, whom the Gods ordained For lordship, excellently great. 4
3 Such, Guardians of our homes and us, O Mitra-Varuna, fulfil The thoughts of those who sing your praise. 4 So when the Sun hath risen to-day, may sinless Mitra, Aryaman, Bhaga, and Savitar send us forth. ”
5 May this our home be guarded well: forward, ye Bounteous, on the way, Who bear us safely o’er distress.
6 And those Self-reigning, Aditi, whose statute is inviolate, The Kings who rule a vast domain.
7 Soon as the Sun hith risen, to you, to Mitra-Varuna, I sing, And Aryaman who slays the foe.
8 With wealth of gold may this my song bring unmolested power and mught, And, Brahmans, gain the sacrifice.
9 May we be thine, God Varuaa, and with our princes, Mitra, thine: Food and Heaven’s light will we obtain.
10 Many are they who strengthen Law, Sun-eyed, with Agni for their tongue,
fn eeeannennamnedtie)
2 Sons of Daksha* see VI. 50.2. For lordship; literally for Asurahood.
4 Sinless: SAyana here, asin VII 60. 1, takes andydh as=andgasah, so that, according to his interpretation, the translation would be: may Savitar, Mitra, Aryamaz, and Bhaga send us sinless forth.
6 Aditi is out of place here. as there is no copulative in the text: whose mother is Aditi, seems to be intended.
8 And, Brahmans, yuin the sucrifice : the exact meaning is uncertain : ‘May it (be effective), sages, for the fulfilment of (the objects of) the sacrifice.’— Wilson.
66 THE HYMNS OF (BOOK VIL.
They who direct the three great gatherings with their thoughts, yea, all things with surpassing might. II They who have stablished year and month and then the day, night, sacrifice and holy verse, Varuna, Mitra, Aryaman, the Kings, have won dominion which none else may gain. 12 So at the rising of the Sun we think of you with hymns to-day, Even as Varuna, Mitra, Aryaman deserve: ye are the charioteers of Law. 13 True to Law, born in Law, the strengtheners of Law, terrible, haters of the false, In their felicity which gives the best defence may we men and our princes dwell. 14 Uprises, on the slope of heaven, that marvel that attracts the sight, As swift celestial Etasa bears it away, prepared for every eye to see. 15 Lord of each single head, of fixt and moving things, equally through the whole expanse, The Seven sister Bays bear Sarya on his car, to bring us wealth and happiness. 16 A bundred autumns may we see that bright Eye, Seaoialin. ed, arise: A hundred autumns may we live. 17 Infallible through your wisdom, come hither, resplendent
Varuna, | And Mitra, to the Soma draught. _ 18 Come as the laws of Heaven ordain, Varuna, Mitra, void of guile :
Press near and drink the Soma juice.
19 Come, Mitra, Varuna, accept, Heroes, our sacrificial gift : Drink Soma, ye who strengthen Law.
10 The three great gatherings: or three assemblies. The meaning is not clear. Ludwig is of opinion that the three castes are intended.
The meaning of stanzas 10 and 11 is that although there be many deities Varuna, Mitra, and Aryaman are supreme.
15 Sister Bays: the Harits, See IV. 6, 9: 18, 3.
18 Come as the laws of Heaven ordain: ‘Come with your glories from the sky. —Siyana. ‘Come hither with the hosts of heaven.’—Grassmann,
HYMN LXVILI. ; Asvins.
I wits a holy heart that brings oblation will sing forth praise to meet your car, ye Princes,
Which, Much-desired! hath wakened as your envoy. I call you hither as a son his parents.
2 Brightly hath Agni shone by us enkindled: the limits even of darkness were apparent. Eastward is seen the Banner of the Morning, the Banner born to give Heaven’s Daughter glory.
3 With hymns the deft priest is about you, Asvins, the eloquent priest attends you now, Nasatyas. Come by the paths that ye are wont to travel, "on car that finds the light, laden with treasure. 4 When, suppliant for your help, Lovers of Sweetness! I seeking wealth call you to our libation, Hitherward let your vigorous horses bear you: drink ye with us the well-pressed Soma juices. “ 5 Bring forward, Asvins, Gods, to its fulfilment my never-wearied prayer that asks for riches. Vouchsafe us all high spirit in the combat, and with your powers, O Lords of Power, assist us. ® Favour us in these prayers of ours, O Asvins. May we have genial vigour, ne’er to fail us. So may we, strong in children and descendants, go, wealthy, to the banquet that awaits you. 7 Lovers of Sweetness, we have brought this treasure to you ag ’twere an envoy sent for friendship. Come unto us with spirits free from anger, in homes of men enjoying oug oblation. 8 With one, the same, intention, ye swift movers, o’er the Seven Rivers hath your chariot travelled. Yoked by the Gods, your strong steeds never weary while speeding forward at the pole they bear you. 9 Exhaustless be your bounty to our princes who with their wealth incite the gift of riches, Who further friendship with their noble natures, combining wealth in kine with wealth in horses.
1 Much-desired: ‘adorable’— Wilson. 9 Incite the gift of riches: move the Gods to give riches in return,
Friendship: or, » kinsman, meaning, apparently, the priest
68 THE HYMNS OF [BOOK Vit,
10 Now hear, O Youthful Twain, mine invocation: come, Asvins, to the home where food aboundeth. Voushsafe us wealth, do honour to our nobles. Preserve us evermore, ye Gods, with blessings.
HYMN LXVIILII. Asvins.
Comz, radiant Agsvins, with your noble horses: accept your servant’s hymns, ye Wonder-Workers : Enjoy oblations which we bring to greet you.
2 The gladdening juices stand prepared before you: come quickly and partake of mine oblation. Pass by the calling of our foe and hear us, 3 Your chariot with a hundred aids, O Asvins, beareth you swift as thought across the regions, Speeding to us, O ye whose wealth is Sirya. 4 What time this stone of yours, the Gods’ adorer, upraised, sounds forth for you as Soma-presser, Let the priest bring you, Fair Ones, through oblations. 5 The nourishment ye have is, truly, wondrous: ye gave thereof a quickening store to Atri, Who, being dear to you, receives your favour.
6 That gift, which all may gain, ye gave Chyavana, when he g ew old, who offered you oblations, When ye bestowed on him enduring beauty. 7 What time his wicked friends abandoned Bhujyu, O Asvins, in the middle of the ocean, Your horse delivered him, your faithful servant.
3 Whose wealth is Saryd: having Stryé for your possession or treasure,
Sfiryaé, the daughter of the Sun. is the consort of the Aevins. See I, 116, 17.
4 The Gods adorer: devuyth: literally, turning or going to the Gods, inasmuch as it isemployed in preparing the Soma juice. The priest: here, perhaps, the pressing-stone.
5 A quickening store: the meaning of md@hishvantam, which does not occuT elsewhere. is uncertain. According to Sayana it means a pit or cavern: ye liberated Atri from the cavern, or, literally, ye separated the cavern from Atri. For the leg 2nd, see I. 116, 12.
. 6 Which all may goan: which you Asvins are ready to grant to ever worelinEer who needs it. For the stury of Chyavana see I. 116, 10; 117, 13; 118. 6.
7 Bhajyu: see Vol. 1, Index, Your horse: this meaning is suggested by von Roth for the uncertain word drdvd, which generally appears to mean hostile or illiberal | ut may perhaps stand in this parsage for ured, a common word signifying hor e. Se I. 117. 14:—‘ With horses brown of hue that flew
mi ae w.ngs ye Lrousht back Bhujyu frum the sea of billows,’ Nee also » » f ®
8 Ye lent your aid to Vrika when exhausted, and listened when invoked to Sayu’s calling. . Ye made the cow pour forth her milk like water, and, Asvins, strengthened with your strength the barren. 9 With his fair hymns this singer, too, extols you, waking with glad thoughts at the break of morning. May the cow nourish him with milk to feed him. Preserve us evermore, ye Gods, with blessings.
HYMN LXIX,. Asvins. May your gold chariot, drawn by vigorous horses, come to us, blocking up the earth and heaven, a Bright with its fellies while its way drops fatness, food-laden, rich in coursers, man’s protector.
2 Let it approach, yoked by the will, three-seate 1, extending far and wide o’er fivefold beings, : Whereon ye visit God-adoring races, bending your course whither ye will, O Asvins. 3 Renowned, with noble horses, come ye hither: drink, Wondrous Pair, the cup that holds sweet jiices. Your car whereon your Spouse is wont to travel marks with its track the farthest ends of heaven.
4 When night was turning to the grey of morning the Maiden, Suirya’s Daughter, chose your splendour. When with your power and might ye aid the pious he comes through heat to life by your assistance. 5 O Chariot-borne, this car of yours invested with rays of light comes harnessed to our dwelling. Herewith, O Asvins, while the dawn is breaking, to this our sacrifice brig peace and blessing. 6 Like the wild cattle thirsty for the lightning, Heroes, come nigh this day to our libations. Men call on you with hymns in many places, but let not other worshippers detain you.
8 Vrika: literally wolf, orrobber. Some man so named seems to be meant. Suyus: see I. 118. 8; VI. 13. 5.
9 This singer: the Rishi Vasishtha. Zhecow: thatis brought to supply the milk required for libations.
2 Fivefold beings: ‘sarvaprdninah,’ all living beings, says SAyana.
3 Your Spouse: Stirya, daughter of the Sun. 4 Chose your splendour: eel, 116. 17. 6 Thirsty for the lightning: which immediately precedes, or accompanies, the rain they long for.
. ” ut
70 THE HYMNS OF (BOOR VIL
7 Bhujyu, abandoned in the midst of ocean, ye raised from out the water with your horses, Uninjured, wingtd, flagging not, undaunted, with deeds of wonder saving him, O Asvins. 8 Now hear, O Youthful Twain, mine invocation : come, Asvins, to the home where food aboundeth. Vouchsafe us wealth, do honour to our nobles. Preserve us evermore, ye Gods, with blessings.
HYMN LXX. Asvins,
Ricw in all blessings, Asvins, come ye hither: this place on earth is*called your own possession, Like a strong horse with a fair back it standeth, whereon, as in a lap, ye seat you firmly. 2 This most delightful eulogy awaits you: in the man’s house drink-offering hath been heated,
- Which bringeth you over the seas and rivers, yoking as ’twere two well-matched shining horses. 3 Whatever dwellings ye possess, O Asvins, in fields of men or in the streams of heaven, Resting upon the summit of the mountain, or bringing food to him who gives oblation, : 4 Delight yourselves, ye Gods, in plastts and waters when Rishis give them and ye find they suit yor. Enriching us with treasures in abundance ye have looked back to former generations. 5 Asvins, though ye have heard them oft aforetime, regard the . many prayers which Rishis offer. Come to the man even as his heart desireth: may we enjoy your most delightful favour. : 6 Come to the sacrifice offered you, Nasatyas, with men, oblations, and prayer duly uttered. Come to Vasishtha as his heart desireth, for unto you these holy hymns are chanted.
enenemrae
? Horses : notin the text, but supplied by Sa4yana and obviously understood, See preceding hymn, 7, note.
1 Zhis place: the altar.
2 Drink-offering : gharma : the libation of hot milk ; or, the caldron in which it is prepared.
4 Ye have loaked back to former generations : Sdyana explains yugdnt differently : ‘(favour us) as you have favoured former couples [%. ¢, sacrificers and their wives].’— Wilson.
5b The man: the institutor of the sacrifice,
“arg om
7 This is the thought, this is the song, O Agvins: accept this hymn of ours, ye Steers, with favour. May these our prayers addressed to you come nigh you. Preserve us evermore, ye Gods, with blessings.
HYMN LXXI. Asvins. Tue Night retireth from the Dawn her Sister; the Dark one yieldeth to the Red her pathway. Let us invoke yourich in steeds and cattle: by day and night keep far from us the arrow. 2 Bearing rich treasure in your car, O Asgsvins, come to the mortal who presents oblation. Keep at a distance penury and sickness; Lovers ‘of Sweetness, day and night preserve us. 3 May your strong horses, seeking bliss, bring hither your chariot at the earliest flush of morning. With coursers yoked by Law drive hither, Asvins, your car whose reins are light, laden with treasure. 4 The chariot, Princes, that conveys you, moving at daylight, triple-seated, fraught with riches, Even with this come unto us, Nasatyas, that laden with all food it may approach us. 5 Ye freed Chyavana from old age and weakness: ye brought the courser fleet of foot to Pedu. Ye rescued Atri from distress and darkness, and loosed for Jahusha the bonds that bound him. 6 This is the thought, this is the song, O Asvins: accept this hymn of ours, ye Steers, with favour. May these our prayers addressed to you come nigh you. Preserve us evermore, ye Gods, with blessings.
HYMN LXXII. Asvins.
Comz, O Nasatyas, on your car resplendent, rich in abundant wealth of kine and horses.
As harnessed steeds, all our Jaudations follow you whose forms shine with most delightful beauty.
2 Come with the Gods associate, come ye hither to us, Nasatyas,
with your car accordant.
"Twixt you and us there is ancestral friendship and common kin: remember and regard it.
1 Zhe Red: the Sun. The arrow : of disease and death,
3 Seeking bliss: for men.
5 For Chyavdnu, Pedu, Atri, and Jdhusha, see Vol. I. Index. The re-appéarance, heralded by the Asvins or Gods of Twilight, of the departed Sun appears to be symbolized in all these legends.
"2 THE HYMNS OF [BOOK Vil,
3 Awakened are the songs that praise the Asvins, the kindred © prayers and the Celestial Mornings. Inviting those we long for, Earth and Heaven, the singer calleth these Nasatyas hither. 4 What time the Dawns break forth in light, O Asvins, to you the poets offer their devotions. God Savitar hath sent aloft his splendour, and fires sing praises with the kindled fuel. 5 Come from the west, come from the east, Nasatyas, come, Asvins, from below and from above us. Bring wealth from all sides for the Fivefold People. Preserve us everinore, ye Gods, with blessings. HYMN LXXIII. Aavins. We have o’erpassed the limit of this darkness while, worshipping the Gods, we sang their praises. The song invoketh both Immortal Asvins, far-reaching, born & of old, great Wonder-Workers. 2 And, O Nisatyas, man’s dear Priest is seated, who brings to sacrifice and offers worship. Be near and taste the pleasant juice, O Asvins: with food, [ call you to the sacrilices. 3 We choosing you, have let our worship follow its course: ye Steers, accept this hymn with favour. Obeying you as your appointed servant, Vasishtha singing hath with lauds aroused you. 4 And these Two Priests come nigh unto our people, united, demon-slayers, mighty-handed. The juices that exhilarate are mingled. Injure us not, but come with happy fortune. . 5 Came from the west, come from the east, Nasatyas, come, Agvins, from below and from above us, Bring wealth from all sides for the Fivefold People. Preserve us evermore, ye Gods, with blessings. HYMN LXXIV. Asvins, THESE morning sacrifices call you. Asvins, at the break of day. For help have I invoked you rich in power and might: for, house by house, ye visit all.
5 The Fivefold People: the five Aryan tribes. See I. 7. 9.
1 The first half-line has occurred before in I. 92. 6, and 183, 6.
2 Man's dear Priest: Agni.
4 These Two Priests: the Asvins. Demon-slayers: slayers of Rakshasas and evil spirits of the night which disappear at the coming of the heralds of day.
2 O Heroes, ye bestow wonderful nourishment: send it to him whose song's are sweet. Accordant, both of you, drive your car down to us, and drink the savoury Soma juice.
3 Approach ye and be near to us: drink, O ye Asvins, of the meath. Draw forth the milk, ye Mighty, rich in genuine wealth: injure us not, and come to us.
4 The horses that convey you in their rapid flight down to the worshipper’s abode, With these your speedy coursers, Heroes, Asyins, come, ye Gods, come well-inclined to us.
5 Yea, verily, our princes seek the Asvins in pursuit of food. These shall give lasting glory to our liberal lords, and, both Nasatyas, shelter us.
6 Those who have led the way, like cars, offending none, those who are guariians of the men— | Also through their own might the heroes have grown strong, and dwell in safe and happy homes.
HYMN LXXY. Dawn.
Born in the heavens the Dawn hath flushed, and showing her majesty is come as Law ordaineth.
She hath uncovered fiends and hateful darkness; best of Angirases, hath waked the pathways.
2 Rouse us this day to high and happy fortune: to great felicity, O Dawn, promote us. Vouchsafe us manifold and splendid riches, famed among mortals, man-befriending Goddess ! 3 See, lovely Morning’s everlasting splendours, bright with their varied colours, have approached us. Filling the region of mid-air, producing the rites of boly worship, they have mounted.
4 She yokes her chariot far away, and swiftly visits the lands where the Five Tribes are settled, Looking upon the works and ways of mortals, Daughter of Heaven, the world’s Imperial Lady.
3 Draw forth the milk: milk the sweet rain from the firmament.
6 Who have led the way, like cars: wealthy nobles or princes, ‘the heroes’ of the second line.
- Best of Angirasea s endowed with the noblest characteristics of the holy Angirases, Waked the pathways: lighted them for men to use. .
f
74 THE HYMNS OF [BOOK VIL,
5 She who is rich in spoil, the Spouse of Sarya, wondrously opulent, rules all wealth and treasures. Consumer of our youth, the seers extol her: lauded by priests rich Dawn shines out refulgent. 6 Apparent are the steeds of varied colour, the red steeds catrying resplendent Morning. On her all-lovely car she comes, the Fair One, and brings rich treasure for her faithful servant. 7 True with the True and Mighty with the Mighty, with Gods
a Goddess, Holy with the Holy, She brake:strong fences down and gave the cattle: the kine
were lowing as they greeted Morning. 8 O Dawn, now give us wealth in kine and heroes, and horses,
fraught with manifold enjoyment. Protect our sacred grass from man’s reproaches. Preserve us
‘ evermore, ye Gods, with blessings.
HYMN LXXYVI. Dawn.
SavitaR God of all men hath sent upward his light, designed for all mankind, immortal.
Through the Gods’ power that Eye was first created. Dawn
hath made all the universe apparent. 2 I see the paths which Gods are wont to travel, innocuous paths
made ready by the Vasus. Eastward the flag of Dawn hath been uplifted; she hath come
hither o’er the tops of houses. | 3 Great is, in truth, the number of the Mornings which were aforetime at the Sun’s uprising, ? Since thou, O Dawn, hast been beheld repairing as to thy love, a8 one no more to leave him. 4 They were the Gods’ companions at the banquet,”the ancient sages true to Law Eternal. The Fathers found the light that lay in darkness, and with effectual words begat the Morning.
7 Gave the cattle: restored the rays of light that had been imprisoned by the demons of darkness.
83 As to thy love: to the Sun, who is sometimes called the lover and sometimes the husband of Ushas or Dawn.
4 The Futhers; the ancestors of the Rishis in the spirit-world are associated with the Gods as companions, friends, and assistants, See M. Miiller, Judia, What can it Teach us? pp. 228, 224,
Meeting together in the same enclosure, they strive not, of one mind, one with another.
They never break the Gods’ eternal statutes, and injure none, in rivalry with Vasus.
Extolling thee, Blest Goddess, the Vasishthas, awake at early morn, with lauds implore thee.
Leader of kine and Queen of all that strengthens, shine, come as first to us, O high-born Morning.
She bringeth bounty and sweet charm of voices. The flushing Dawn is sung by the Vasishthas,
Giving us riches famed to distant places. Preserve us evermore, ye Gods, with blessings. .
HYMN LXXVII. Dawn, Sus hath shone brightly like a youthful woman, stirring to motion every living creature. Agni hath come to feed on mortals’ fuel, She hath made light and chased away the darkness.
Turned to this All, far-spreading, she hath risen and shone in brightness with white robes about her.
She hath beamed forth lovely with golden colours, Mother of kine, Guide of the days she bringeth.
Bearing the Gods’ own Eye, auspicious Lady, leading her Courser white and fair to look on,
Distinguished by her beams Dawn shines apparent, come forth to all the world with wondrous treasure.
Draw nigh with wealth and dawn away the foeman: prepare for us wide pasture free from danger,
Drive away those who hate us, bring us riches: pour mone opulent Lady, on the singer.
Send thy most excellent beams to shine and light us, giving us lengthened days, O Dawn, O Goddess,
Granting® us food, thou who hast all things precious, and bounty rich in chariots, kine, and horses.
O Ushas, nobly-born, Daughter of Heaven, whom the Vasishthas with their hymns make mighty,
Bestow thou on us vast and glorious riches. Preserve us evermore, ye Gods, with blessings.
5 In the same enclosure: the vast aerial hall in which the Gods assemble,
1 Agni hath come to feed on mortals’ fuel: ‘ Agni is to be kindled for the good of men,’— Wilson.
2 Kine: rays of light. 3 The Gods own Eye, and Dawn’s white Courser are the Sun,
76 THE HYMNS OF [BOOK VII,
HYMN LXXVIII Dawn. We have beheld her earliest lights approaching: her many glories part, on high, asunder. | On car sublime, refulgent, wending hither, O Ushas, bring the wealth that makes us happy. .2 The fire well-kindled sings aloud to greet her, and with their hymns the priests are chanting welcome. Ushas approaches in her splendour, driving all evil darkness far away, the Goddess. 3 Apparent eastward are those lights of Morning, sending out lustre, 48 they rise, around them. She hath brought forth Sun, sacrifice, and Agni, and far away hath fled detested darkness. 4 Rich Daughter of the Sky, we all behold her; yea, all men look on Dawn as she is breaking. Her car that moves self-harnessed hath she mounted, the car drawn onward by her well-yoked. horses. 5 Inspired with loving thoughts this day to greet thee, we and our wealthy nobles have awakened. Show yourselves fruitful, Dawns, as ye are rising. Preserve us evermore, ye Gods, with blesgings.
HYMN DLXX IX, Dawn. Roustne the lands where men’s Five Tribes are settled, Dawn hath disclosed the pathways of the people. She hath sent out her sheen with beauteous oxen. The Sun with light hath opened earth and heaven. 2 They paint their bright rays on the skys far limits: the Dawns come on like tribes arrayed for battle. Thy cattle, closely shutting up the darkness, as Sawitar spreads his arms, give forth their lustre. 3 Wealthy, most like to Indra, Dawn hath risen, and brought forth lauds that shall promote our welfare. Daurhter of Heaven, a Goddess, she distributes, best of Angirases, treasures to the pious.
1 Five Tribes: of Aryans. Pathways: pathy’d here has apparently the Same meaning as in VII. 75.1. But according to the Pada text and Siyana 1t 18 an adjective agreeing with Ush&h (Dawn), and signifying beneficial,
2 They ) ‘the Dawns. For battle: supplied by Sayana. 3 Best of Angirases ) see VII. 75. 1,
HYMN 81,J ‘THE RIGVEDA. 77
4 Bestow on us, O Dawn, that ample bounty which thou didst send to those who sang thy praises ;
Thou whom with bellowings of a bull they quickened: thou didst unbar the firm-set mountain’s portals. 5 Impelling every God to grant his bounty, sending to us the charm of pleasant voices, Vouchsafe us thoughts, for profit, as thou breakest. Preserve us evermore, ye Gods, with blessings. HYMN LXXX. Dawn. Tus priests, Vasishthas, are the first awakened to welcome Ushas with their songs and praises, Who makes surrounding regions part asunder, and shows appurent all existing creatures, 2 Giving fresh life when she hath hid the darkness, this Dawn hath wakened there with new-born lustre. Youthiul and unrestrained she cometh forward: she hath» turned thoughts to Sun and fire and worship. 3 May blesséd Morninzs shine on us for ever, with wealth of kine, of horses, and of heroes, Streaming with all abundance, pouring fatness. evermore, ye Gods, with blessings.
HYMN LXXXI. Dawn.
ADVANCING, sending forth her rays, the Daughter of the Sky is seen.
Uncovering, that we may see, the mighty gloom, the friendly Lady makes the light.
2 The Sun ascending, the refulgent Star, pours down his beams together with the Dawn.
O Dawn, at thine arising, and the Sun’s, may we attain the share allotted us.
3 Promptly we woke to welcome thee, O Ushas, Daughter of the Sky,
Thee, Bounteous One, who bringest all we long to have, and to the offerer health and wealth.
Preserve us
4 The second line is translated Ly Prof. Wilson ; ‘thou whom (thy worshippers) welcomed with clamour (loud as the bellowing) of a bull.’ Portals; the doore of the mountain or cloud in which the cows or rays of
light were imprisoned. Ushas is by implication entreated to open these duors uow for the singer of the hymn.
——=w
2 She hath turned thoughis: or, with S&yana, sacrifice, Sun, and Agni,’ Cf. VII. 78. 3.
8 This stanza is repeated from VII. 41, 7.
‘she hath made manifest
78 THE HYMNS OF [BOOK Vit.
4 Thou, dawning, workest fain to light the great world, yea,
heaven, Goddess! that it may be seen. We yearn to be thine own, Dealer of Wealth: may we be to
this Mother like her sons. 5 Bring us that wondrous bounty, Dawn, that shall be famed
most far away. What, Child of Heaven, thou hast of nourishment for man,
bestow thou on us to enjoy. -6 Give to our princes opulence and immortal fame, and strength
in herds of kine to us. May she who prompts the wealthy, Lady of sweet strains, may
Ushas dawn our foes away.
HYMN LXXXxiII. Indra- Varuna.
GRANT us your strong protection, Indra-Varuna, our people,
and our family, for sacrifice. May we subdue in fight our evil-hearted foes, him who attacks
the man stedfast in lengthened rites. 2 O Indra-Varuna, mighty and very rich! One of you is called
Monarch and One Autocrat. All Gods in the most lofty region of the air have, O ye Steers,
combined all power and might in you. 3 Ye with your strength have pierced the fountains of the floods: the Sun have ye brought forward as the Lord in heaven. Cheered by this magic draught ye, Indra-Varuna, made the dry places stream, made songs of praise flow forth. 4 In battles and in frays we ministering priests, kneeling upon our knees for furtherance of our weal, ; Invoke you, only you, the Lords of twofold wealth, you prompt to hear, we bards, O Indra-Varuna. 5 O Indra-Varuna, as ye created all these creatures of the world
by your surpassing might, In peace and quiet Mitra waitson Varuna, the Other, awful,
with the Maruts seeks renown.
& wr
6 Lady of sweet strains: sdnyltdvatt: according to Siyana, ‘speaker of truth.’ ‘Possessing all that is excellent.’—Ludwig.
2 One of you: Varuna is called samrdj or universal ruler (thoroughly resplendent, according to Sayana), and Indra svardj, independent ruler, or, according to Sfiyana, self-resplendent,
4 Lwofold wealth: celestial and terrestrial.
5 Waits on Varuna: and so acknowledges his supremacy. Zhe Other.
Indyra.
mon
Ss oa
. 3
6 That Varuna’s high worth may shine preéminent, these Twain have measured each bis proper power and might. The One subdueth the destructive enemy; the Other with a few furthereth many a man. 7 No trouble, no misfortune, Indra-Varuna, no woe from any side assails the mortal man ’ Whose sacrifice, O Gods, ye visit and enjoy: ne’er doth the crafty guile of mortal injure him. 8 With your divine protection, Heroes, come to us: mine invocation hear, if ye be pleased therewith. Bestow ye upon us, O Indra-Varuna, your friendship and your kinship and your favouring grace. , 9 In battle after battle, Indra~-Varuna, be ye our Champions, ye who are the peoples’ strength, When both opposing bands invoke you for the fight, and men that they may gain offspring and progeny. 10 May Indra, Varuna, Mitra, and Aryaman vouchsafe us glory and great shelter spreading far. . We think of the beneficent light of Aditi, and Savitar’s song of praise, the God who strengthens Law. HYMN LXXXTIL, Indra-Varuna, Looxine to you and your alliance, O ye Men, armed with broad axes they went Aorward, fain for spoil. Ye smote and slew his D4sa and his Aryan enemies, and helped Sudas with favour, Indra-Varuna. 2 Where heroes come together with their banners raised, in the encounter where is naught for us to love, Where all things that behold the light are terrified, there did ye comfort us, O Indra-Varuna. 3 The boundaries of earth were seen all dark with dust: O Indra-Varuna, the shout went up to heaven. The enmities of the people compassed me about. Ye heard my calling and ye came to me with help.
6 The One: Varuna,
- Indra and Varune# are praised by the Vasishthas, the family priests of Sudas, King of the Tritsus, for having given him the victory over the ten confederate Kings. See VII. 33. 3.
1 O ye Men: or Heroes; Indra and Varuna. 4drmed with broad axes: ‘armed with large sickles.’—Wilson, Ludwig maintains that the former meaning is perfectly impossible, and argues that prithupdrsavah must mean ‘the Prithus and the Pargus.’
2 Where is naught for us to love: Prof. Grassmann, whom Prof. Peterson follows, explains differently : ‘where all that is dear is at stake.’
80 THE HYMNS OF [BOOK Vil.
4 With your resistless weapons, Indra-Varuna, ye conquered Bheda and ye gave Sudis your aid. Ye heard the prayers of these amid the cries of war : effectual was the service of the Tritsus’ priest. 5 O Indra-Varuna, the wickedness of foes and mine assailants’ hatred sorely trouble me. Ye Twain are Lords of riches both of earth and heaven: so grant to us your aid on the decisive day. 6 ‘The men of both the hosts invoked you in the fight, Indra and Varuna, that they might win the wealth, What time ye helped Sudas, with all the Tritsu folk, when the ‘en Kangs had pressed him down in their attack. -7 Ten Kings who worshipped not, O Indra-Varuna, confederate, in war prevailed not o’er Sudas. True was the boast of heroes sitting at the feast ;: so at their invocations Gods were on their side. ~ 8 O Indra-Varnna, ye gave Sudas your aid when the Ten Kings in battle compassed him about, There where the white-robed Tritsus with their braided hair, skilled in song worshipped you with homave and with hymn. 9 One of you T'wain destroys the Vritras in the fight, the Other evermore maintains his holy Laws. We call on you, ye Mighty, with aur bymns of praise. Vouchsafe us your protection, Indra-Varuua, 10 May Indra, Varuna, Mitra, and Aryaman vouchsafe us glory and great shelter spreading far. We think of the beneficent light of Aditi, and Savitar’s song of praise, the God who strengthens Law.
HYMN LXXXIV. Indra-Varuna. Kings, Indra-Varuna, I would turn you ‘Dither to this our sacrifice with gifts and homage. Held in both arms the ladle, dropping fatness, goes of itself to you whose forms are varied. 2 Dyaus quickens and promotes your high dominion who bind with bonds not wrought of rope or cordage. Far from us still be Varuna’s displeasure : may Indra give us spacious room to dwell in.
4 Bheda; see VII. 18. 19.
5 Both of earth and heaven: or, perhaps. snelenee to both sides, 8 With their braided hair; see VII. 33.
10 This stanza is repeated from the Faull
2 Dyaus: cf. VI. 62. 9. Not wrought of rope: moral and figurative, no material,
3 Make ye our sacrifice fair amid the assemblies: make ye our prayers approved among our princes. May God-sent riches come for our possession: further ye us with your delightful succours. ‘i 4 O Indra-Varuna, vouchsafe us riches with store of treasure, food, and_every blessing; For the Aditya, banisher of falsehood, the Hero, dealeth wealth in boundless plenty. 5 May this my song reach Varuna and Indra, and, strongly urging, Win me sons aud offspring. To the Gods’ banquet may we go with riches. Preserve us evermore, ye Gods, with blessings. ‘
HYMN LXXXVyv. Indra-Varuna.
For you I deck a harmless hymn, presenting the Soma juice to Varuna and Indra—
A hymn that shines like heavenly Dawn with fatness. May
they be near us on the march and guard us. :
® Here where the arrows fall amid the banners both hosts invoke the Gods in emulation. O Indra-Varuna, smite back those our foemen, yea, smite them with your shaft to every quarter. 3 Self-lucid in their seats,e’en heavenly Waters endowed with Godhead Varuna and Indra. One of these holds the folk distinct and sundered, the Other smites and slays resistless foemen.
4 Wise be the priest and skilled in Law Eternal, who with his sacred gifts and adoration . Brings you to aid us with your might, Adityas: let him have viands to promote his welfare. 5 May this my song reach Varuna and Indra, and, strongly urging, win me sons and offspring. To the Gods’ banquet may we go with riches. Preserve us evermore, ye Gods, with blessings.
4 The Aditya : Varuna.
1 On the march: the Rishi prays for aid in an expected battle,
3 With Godhead: libations of Soma juice, with which water is mingled, support the Gods in their several stations: somentpydyid hi devaifh sve sve sthdne *vatishthante—Sayana. Distinct and sundered: differently treated, rewarded or punished in accordance with their deserts. ‘The other sustains the separate creatures. —Muir. ‘The one protects the tribes which are scattered abroad,’ —Grassmann.
4 Wise be the priest: or, wise must the priest be, skilled, etc, We: the institutor of sacrifice, Viands: sacrificial food to be offered to the Gods,
&2 THE HYMNS OF [BOOK Vit. HYMN LXXXVI. Varuna.
Wiss, verily, are creatures through his greatness who stayed even spacious heaven and earth asunder ; ’ Who urged the high and mighty sky to motion, the Star of old, and spread the earth before him.
2 With mine own heart I commune on the question how Varuna and I may be united. What gift of mine will he accept unangered? When may I calmly look and find him gracious ?
3 Fain to know this my sin I question others: Iseek the wise, O Varuna, and ask them. This one same answer even the sages gave me, Surely this Varuna is angry with thee.
4 What, Varuna, hath been my chief transgression, that thou wouldst slay the friend who sings thy praises ? Tell mie, Unconquerable Lord, and quickly sinless will I approach thee with mine homage,
5 Free us from sins committed by our fathers, from those wherein we have ourselves offended.
O King, loose, like a thief who feeds the cattle, as.from the cord a calf, set free Vasishtha.
6 Not our own will betrayed us, but Seduction, thoughtlessness, Varuna! wine, dice, or anger. The old is near to lead astray the younger: even sleep removeth not all evil-doing.
7 Slavelike may I do service to the Bounteous, serve, free from sin, the God inclined to anger. This gentle Lord gives wisdom to the simple: the wiser God leads on the wise to riches.
8 O Lord, O Varuna, may this laudation come close to thee and lie within thy spirit. May it be well with ns in rest and labour. Preserve us evermore, ye Gods, with blessings.
1 The Star; the Sun,
5 Like a thief who feeds the cattle ) who has performed penance for his thett, and, at the cumpletion of the service, offered fodder to the stolen animal: ‘who has feasted on stolen cattle’—M. Miiller, But see Pischel, Vedische Studien, © I. p. 106.
6 Seduction. or, as Siyana explains, ‘the settled course of fate.’
The oll 13 neav : ‘The stronger perverts the weaker.—Muir. ‘There ig a senior [God] in the proximity of the junior [man].’—Wilson.
HYMN LXXXVII. Varuna. Varuna cuta pathway out for Sarya, and led the watery floods of rivers onward. The Mares, as in a race, speed on In order. He made great channels fur the days to follow.
2 The wind, thy breath, hath sounded throngh the region like a wild beast that seeks his food in pastnres. Within these two, exalted Earth and Heaven, O Varuna, aré all the forms thou lovest.
3 Varuna’s spies, sent forth upon their errand, survey the two world-halves weil formed and fashioned. Wise are they, holy, skilled in sacrifices, the furtherers of the praise-songs of the prudent. 4 To me who understand hath Varuna spoken, the names borne by the Cow are three times seven. The sapient God, knowing the place’s secret, shall speak as ’twere to teach the race that cometh. . 5 On him three heavens rest and are supported, and the three earths are there in sixfold order. The wise King Varuna hath made in heaven that Golden Swing to cover it with glory. 6 Like-Varuna from heaven he sinks in Sindhu, like a whiteshining spark, a strorty wild creature. Ruling in depths and meting ont the region, great saving power hath he, this world’s Controller.
1 The Mares; the swift rivers. The half-line is difficult, §TMHtue 17, his task) as u horse let loose rushes to (a flock of) mares, he Ps 6.00 ur: nights from the days.’—-Wilson. ‘ Like a troop (of horses) let louse, following the mares, he has made great channels for the days.’—Muir.
8 Varuna’s spies: the other Adityas, or perhaps the Fathers.
4 The Cow: according to Siyana, Vak or Speech in the form of a cow having twenty-one metres attached to her breast, throat, and head, or holding the names of twenty-one kinds of sacrifice. Aditi may be intended, or Prisni with the thrice-seven Maruts,
The sapient God: ‘The wise god, though he knows them, has not revealed - the mysteries of (her) place, which he desires to grant to a future generation.’ — Muir. Aceording to S&yana, nd in this line is not negative.
5 For the three heavens and three earths see Vol. I.,lndex. In sixfold order : perhaps referring to the heavens and earths, or else the three earths arbitrarily duubled. *The three earths with their six seasons.—Wilson. That Golden | Swing: the Sun. ae
6 He: the Sun. Sindhw: or the sea. Ruling in depths: referring to Varuna whose dominion, following the setting sun, reaches to the depths of the ocean. Meting aut the region: or, who measured out the firmament. SAyana’s interpretation of this stanza is different: *(Radiant) as the sun, Varuna placed the ocean (in its bed), white as a drop (of water), vigorous as an antelope, object of profound praise, distributor of water, the powerful transpurter beyond sin, the ruler of this existing (world).’—Wiison,
7 Before this Varuna may we be sinless—him who shows mercy even to the sinner-— While we are keeping Aditi’s ordinances. Preserve us evermore, ye Gods, with blessings.
HYMN LXXXVUUTI, Varuna.
Present to Varuna thine hymu, Vasishtha, bright, most de-
- lightful to the Bounteous Giver, Who bringeth on to us the Bull, the lofty, the Holy, laden with a thousand treasures,
2 And now, a8 J am come before his presence, I take the face of Varunator Agni’s. So might he bring—Lord algo of the darknegs—the light i heaven that I may see its beauty |
8 When Varuna and I embark together and urge our boat into the midst of ocean,
. We, when we ride o’er ridges of the waters, will swing within that swing and there be happy.
4 Varuna placed Vasishtha in the vessel, and deftly with his might made him a Rishi. When days shone bright the Sage made him a singer, while the heavens broadened and the Dawns were lengthened.
5 What hath become of those our ‘ancient friendships, whey without enmity we walked together ? I, Varuna, thou glarions Lord, have entered thy lofty home, thine house with thousand portals. 6 If he, thy true ally, hath sinned against thee, still, Varuna, he is the friend thou lovedst. Let us not, Living One, as sinners, know thee: give shelter, as a Sage, to him who lauds thee,
Ce mana
7 Aditi’s ordinances; according ta Séyana, Aditi here means ‘the Mighty,’ that is, Varuna.
1 The Bult: the Sun,
2 For Agni’s: that is, it appears ta me to be faming with anger.
3 ‘The kernel of the hymn lies in veraes 3 to 6. The singer believes that he has been forsaken by his helper Varuna: with anguish he remembers his communion with the God in former times. In a vision hesees himself translated, into Varuna's realm, be goes sailing with the God, is called to be Rishi ar holy singer to the God, and is in his palace with him. Now, Varuna has withdrawn his favour, yet let him have mercy on his singer, and yot punish him somo" i". * his sin. The hymn perhaps originally closed with verse Glee. » _» note in the Siebenziy Lieder, translated by Prof, Poterson, But see Hillebrandt, Varuna und Mitra, pp. 25, 26.
ROR aR
RYMN 90.) THE RIGVEDA. 85
7 While we abide in these fixed habitations, and from the lap of Aditi win favour, May Varuna untie the bond that binds us. Preserve us evermore, ye Gods, with blessings.
HYMN LXXXIX. Varuna. Lut me not yet, King Varuna, enter into the house of clay : Have mercy, spare me, Mighty Lord. 2 When, Thunderer! I move along tremulous like a wind-blown skin, eo. Ok Have mercy, spare nié, Mighty Lord. 3 O Bright and Powerful God, through want of strength I erred _. and went astray : Have mercy, spare me, Mighty Lord. 4 Thirst found thy wershipper theugh he stood in the midst of water-floods : , Have mercy, spare me, Mighty Lord. ‘i 5 O Varuna, whatever the offence may be which wé as men commit against the heavenly host, When through our want of thought we violate thy laws, punish us not, O God, for that iniquity.
"HYMN XC. Vayu. To you pure juices, rich in meath, are offered by priests through longing for the Pair of Heroes. Drive, Vayu, bring thine harnessed horses hither: drink the pressed Soma till it make thee joyful.
- Aditi: here satd to mean éarth.
pirate
The hymn has been translated by Dr. Muir 0. S. Tents, V. 67, Prof. M. filler, Ane. Sansk. Lit. 540, the authors of Siebenzig Lieder, p. 12, and Prof. Peterson, Hymus from the Rigveda, p. 287.
1 The house of clay: the grave. Cf. Atharva-veda, V. 30, 14.
2 Thunderer: adrivah, Caster of the Stone, a common epithet of Indra, but net suitable to Varuna. Zremulons: Sayana adds sadtyena, with cold ; avd Prof. Wilson observes that ‘the Vurunu-pdga, a kind of dropsy, seems to be referred te.” Cf, Atharva-veda, IV. 16. 7.
4 Thirst: avarice. In the midst of waterfloods) when surrounded by abundant wéalth. According to the Commentator, the allusion is to Vasishtha’s sea-voyage ; or perhaps the perpetual thirst of dropsy may be intended,
The last three stanzas are addr essed to Indra and Vayu as a dual Deity. 2 The Pair of Heroes: Indra and Vayu.
«86 THE HYMNS OF [BOOK VU.
_ 2 Whosa to thee, the Mighty, brings oblation, pnre Soma unto thee, pure-drinking Vayu, That man thou.makest famous among mortals: to him strong sons are born in quick succession. 3 The God whom both these worlds brought forth for riches, whom heavenly Dhishan& for our wealth appointeth, His team of harnessed horses waits on Vayu, and, foremost, on the radiant Treasure-bearer. ‘4 The spotless Dawns with fair bright days have broken ; they found the spacious light when they wore shining. Eagerly they disclosed the stall of cattle : floods streamed for them as in the days aforetime. 5 These with their truthful spirit, shining brightly, move on provided with their natural insight. Viands attend the car that beareth Heroes, your car, ye Sovran _ Pair, Indra and Vayu. “6 May these who give us heavenly Tight, these rulers, with gifts of kine aud horses, gold and treasures, These princes, through full life, Indra and Vayu! o’ercome in battle with their steeds and heroes. 7 Like coursers seeking fume will we Vasishthas, O Indra-Vayu, with our fair laudations, . Exerting all our po: zr call you to aid us, Preserve us evermore, ye Gods, with blessings.
a
- HYMN XOI. Vayu, Were not, in sooth, the Gods aforetime blameless, whose pleasure was increased by adoration } For Vayu and fur man in his affliction they caused the Morning to arise with Sirya.
. 8 Lhe God: apparently, Indra. Dhishand: a Goddess of prosperity and gain, The radiant Treasure-bearer: perhaps Soma.
4 They found: the Angirases. ‘They are not named in the text, but Sayana refers the whole to them; by their praise of Véywu the dawn broke, the stolen cattle were reseued, and the obstructed rain set at liberty.’— Wilson.
5 These: the institntors of sacrifice.
G These rulers, these princes, are the wealthy nobles who defray the expenses and reward the priests.
ceedameteeneal
Indra is associated with Vayu in almost every stanza.
1 for Vayu: I translate the vdydve of the text, but it is evident that dydve, for Ayu, or the living one, should be read in its stead,
te = RN
2 Guardians infallible, eager as envoys, preserve us safe through many months and autumns.
Addressed to you, our fair praise, Indra-Vayu, implores your favour and renewed well-being.
_ 3 Wise, bright, arranger of his teams, he seeketh men with rich food whose treasures are abundant.
They have arranged them of one mind with Vayu: the men have wrought all noble operatious. 4 So far as native power and strength permit you, so far as men behold whose eyes have vision, O ye pure-drinkers, drink with us pure Boma : sib on this sacred grass, Indra and Vayu. 5 Driving down teams that bear the lovely Heroes, hitherward, Indra-Vayu, come together. To you this prime of savoury juice is offered: here loose your horses and be friendly-minded. 6 Your hundred and your thousand teams, O Indra and Vayry all-munificent, which attend you, With these most gracious-minded come ye hither, and drink, O Heroes, of the meath we offer. 7 Like coursers seeking fame will we Vasishthas, O Indra-Vayn, with our fair laudations, Exerting all our power, call you to aid us. Preserve us evermore, ye Gods, with blessings.
HYMN XCILI. Vayu.
O Vayu, drinker of the pure, be near us: a thousand teams are thine, All-bounteous Giver.
To thee the rapture-bringing juice is offered, whose first draught, God, thou takest as thy portion.
2 Prompt at the holy rites forth came the presser with Somadraughts for Indra and for Vayu,
When ministering priests with strong devotion bring to you Twain the first taste of the Soma,
8 The teams wherewith thou seekest him who offers, within his home, O Vayu, to direct him,
Therewith send wealth to us with full enjoyment, a hero son and gifts of kine and horses,
3 He sceketh: Vayu. The meaning of the stanza is obscure. 5 The lovely Heroes: Iudra and Vayu,
RENE OCENEET
1 Drinker of the pure: or bright, Soma.
4 Near to the Gods and making Indra joyful, devout and offering precious gifts to Vayu, Allied with princes, smiting down the hostile, may we with heroes conquer foes in battle. _
5 With thy yoked teams in hundreds and in thousands come to our sacrifice and solemn worship. Come, Vayu, make thee glad at this libation. Preserve us evermore, ye Gods, with blessings.
HYMN XCIII. Indra-Agni. Suavurs of enemies, Indra and Agni, accept this day our newborn pyre landation. Again, again I call you prompt to listen, best to give quickly strength to him who craves it. 2 For ye were strong to gain, exceeding mighty, growing together, waxing in your vigour. Lords of the pasture filled with ample riches, bestow upon us strength both fresh and lasting.
3 Yea when the strong have entered our assembly, and singers seeking with their hymns your favour, They are like steeds who come into the race-course, those men who call aloud on Indra-Agui,
4 The siuger, seeking with his hymms your favour, begs splendid riches of their first possessor. Further us with pew bounties, Indra-Agni, armed with strong thunder, slayers of the foeman.
5 When two great hosts, arrayed against each other, meet clothed with brightness, in the fierce encounter Stand ye beside the godly, smite the godless; and still assist the men who press the Soma.
6 To this our Somaspressing, Indra-Agni, come ye prepared to show your loving-kindness, For not at any time have ye despised us. So may I draw you with all strengthenings hither.
7 So Agni, kindled mid this adoration, invite thou Mitra, Varuna, and Indra.
_ 4 Allied: the priests are the allies and moral supporters of the princes in war, 5 In hundreds and tn thousands: cf, I. 135. 3.
3 The strong: the nobles who institute sacrifices.
4 Their first possessor ) each God who is invoked.
5 Great hosts: ‘hosts’ must be supplied. The feminine dual adjectives have no substantive in the text. .
Forgive whatever sin we have committed ; may Aryaman and Aditi remove it.
8 While we accelérate these our sacrifices, may we win strength from both of you, O Agni: Ne’er may the Maruts, Indra, Vishou slight us. Preserve us evermore, ye Gods, with blesssugs. HYMN XCIV. Indra-Agni. As rain from out the cloud, for you, Indra and Agni, from my soul This noblest praise hath been produced. 2 Do ye, O Indra-Agni, hear the singer’s call: accept his songs. Ye Rulers, grant his heart’s desire. 8 Give us not up to poverty, ye Heroes, Indra-Agni, nor To slander and reproach of men. 4 To Indra and to Agni we bring reverence, high and holy hymn,
And, craving help, soft words with prayer. * 5 For all these holy singers here implore these Twain to succour them,
And priests that they may win them strength.
6 Eager to laud you, we with songs invoke you, bearingsacred food, Fain for success in sacrifice.
7 Indra and Agni, come t& us with favour, ye who conquer men : Let not the wicked master us:
8 At no time let the injurious blow of hostile mortal fall on us: O Indra-Agni, shelter us.
9 Whatever wealth we crave of you, in gold, in cattle, or in steeds, That, Indra-Agni, let us gain; 10 When heroes prompt in worship call Indra and Agni, Lords of steeds, Beside the Soma juice effused.
11 Call hither with the song and lauds those who best slay the foemen, those Who take delight in hymns of praise.
7 Aryuman and Aditi: Mitra and others being understood, as the verb is lural " 8 O Agni: that is, Indra and Agni.
ssemneneenetiomd
1 As ruin: the hymn of praise is copious in its flow, and is doubly beneficial, gratifying the Gods and :? -"#~"--7'=-3 +9 the worshipper. "rom my
soul: madnmunah: explained b: rou + | «here and in the corresponding passage of the Samaveda by stotuh, praiser «- weeebineo™, 1l Call hither; I follow Prof. Ludwig in «+: +4: -i J. tesn:, Instead of
dvivdsutah which involves a very harsh construction.
90 THE HYMNS OF [BOOK Vil.
12 Slay ye the wicked man whose thought is evil, of the demon kind. Slay him who stays the waters, slay the Serpent with your deidly dart. HYMN XCV. Sarasvati.
Tats stream Sarasvati. with fostering current comes forth, our sure defence, our fort of iron.
As ov a car, the flood flows on, surpassing in majesty and might all other waters.
Pure in her course from mountains to the ocean, alone of streams Sarasvati hath listened. Thinking of wealth and the great world of creatures, she poured for Nahnsha her milk and fatuess. 3 Friendly to man he grew among the women, a strong young steer amid the Holy Ladies. He gives the fleet steed to our wealthy princes, and decks « their bodies for success in battle. 4 May this Sarasvati be pleased and listen at this our sacrifice, auspicious Lady, When we with reverence, on our knees, implore her close-knit to wealth, most kind to those she loveth,
5 These offerings have ye made with adoration : say this, Sarasvati, and accept our praises ; Aud, placing us under thy dear protection, may we approach thee, as a tree, for shelter. 6 For thee, O Blest Sarasvati, Vasishtha hath here unbarred the doors of sacred Order. Wax, Bright Oue, and give strength to him who lauds thee. Preserve us ever ,ore, ye Gods, with blessings.
bs
12 Him who stays the waters: udadhim: according to Sfyana, like an udadiih, water-holder or pitcher. The Serpent: dbhogam, ‘the coiler,’ explained differently by Sayana, as ‘one who enjoys guod things taken from the worshippers,’
1 Surasvatt: Sindhu or Indus appears to be intended under this name. See VI. 61. 2, and Vedic Hymus, I. p. 60.
2 Ndhushu : according to the legend, a King who prayed to Sarasvatt who ‘gave him butter and milk sufficient for the thousand-year sacrifice which he was about to perform. The Nahushas, the people living on the banks of the river, are probably intended.
3 fle grew: Sarasvain, the consort of Sarasvati.
5 These offerings: this half-line is very obscure. Prof. Ludwig thinks that these words may be snpposed to be spoken by Sarasvatt to her worshippers, but he is not satisfied of the correctness of his conjecture. ‘ Presenting to
thee. S$ , these oblations with reverence (may we receive from thee affuence).’ “—Wisun,
HYMN 97.] THE RIGVEDA. ot
HYMN XCVI. Sarasvati. I sine a lofty song, for she is mightiest, most divine of Streams. Sarasvati will I exalt with hymus and lauds, and, 0 Vasishtha, Heaven and Earth, 2 When in the fulness of their strength the Pirus dwell, Beanteous One, on thy two grassv banks, Favour us thou who hast the Maruts for thy friends : stir up the bounty of our chiefs. 3 So may Sarasvati auspicious send good luck; she, rich in speil, is never niggardly in thought, When praised in Jamadagni’s way and lauded as Vasishtha jJauds. 4 We call upon Sarasvéan, as unmarried men who long for wives, As liberal men who yearn for sons. 5 Be thon our kind protector, O Sarasvién, with those waves of thine Laden with sweets and dropping oil. 6 May we enjoy Sarasvéu’s breast, all-beautiful, that swells with streams, May we gain food and progeny. HYMN XCVII. Brihaapati.
Wuers Heaven and Eaeth combine in men’s assembly, and those who love the Gods delight in worship,
Where the libations are effused for Indra, may he come first to drink and make him stronger.
2 We crave the heavenly grace of Gods to guard us—-so may
Brihaspati, O friends, exalt us—
That he, the Bounteous God, may find us sinless, who giveth from a distasce like a father.
1 “LA eCavEen rr Eur ths heaven 38 the home of the Guides and earth where she flows as @ river.
2 The Pavus: an Aryan tribe settled on both banke of the Sarasvatt or Indus See Vol I., Index. @russy banks: this, as vou Roth has suggested, seems to be the meaning of dnidhust, but the expression is difficult, See Hillebrandt, Vedische Mythologie, p. 264.
8 Jumudug gui: a celebrated ancient Rishi.
Indra is the deity of stanza 1, Indra and Brahmanaspati are the deities of 3 and 9, Indra and Brihaspati of 10,and the rest of the hymn is addressed to Brihaspati. Brihaspati and Brahmayaspati are one and the same God, the Lord of Prayer. See I, 14. 3. 1 Where Heaven and Harth combine : where Gods and men meet at the place of sacrifice, And make him str ouger : Sd4yana explains vayagcha differently: aoe his) swift (horses, approach), Wilson. 2 Like a father: although he is far away he gives use what we ask like a father who is near at hand.—Ludwig.
92 THE HYMNS OF [BOOK .VIZ.
3 That Brahmanaspati, most High and Gracious, I glorify with offerings and with homage. May the great song of praise, divine, reach Indra who is the King of prayer the Gody’ creation:
4 May that Brihaspati who brings all blessings, most aeas loved, be seated by our altar. Heroes and wealth we crave; may he bestow them, and bear us safe beyond the men who vex us.
5 To us these Deathless Ones, erst born, have granted this laid of ours which gives the Immortal pleasure. Let us invoke Brihaspati, the foeless, the clear-voiced God, the Holy Une of households.
6 Him, this Brihaspati, his red-hued horses, drawing together, full of stretigth, bring hither. Robed in red colour like the cloud, they carry the Lord of Might whose friendship gives a dwelling. 7 For he is pure, with hundred wings, refulgent, with sword of gold, impetuous, winning sunlight, Sublime Brihaspati, easy of access, granteth his friends most bountiful refreshment,
8 Both Heaven and Harth, divine, the Deity’s Parents, have made Brikaspati increase in grandeur: Glorify him, O friends, who merits glory: may he give prayer fair way and easy passage.
This, Brahmanaspati, is your laudation: prayer hath been made to thunder-wielding Indra,
Favour our songs, wake up our thought and spirit: destroy the godless and our foemen’s malice.
10 Ye Twain are Lords of wealth in garth afd heaven, thou, O Brihaspati, and thou, O Indra. Mean though he be, give wealth to bim who lauds you. Preserve us evermore, ye Gods, with blessings:
Co
8 The Gods’ creation: devakyitasya : inspired, or, literally, made, by the
ods.
5 Our hymris of praise which are acceptable to the immortal God have been given to us by the everlasting deities themselves. Sfyana’s explanation is different: ‘may the first-born inimortals (by his command) bestow upon us the food that is necéssary¥ for éxistence.’— Wilson.
G Whose friendship gives a dwelling: I adopt. the interpretation given by roféessor Cowell in his note on the passage in Wilson’s translation.
7 With hundred wings! ‘\orné by numerous convéyances,’—Wilson. 8 In grandeur: ov, by their might, 10 Mean: or, poor.
HYMN XCOVIII, Indra. Prizsts, offer to the Lord of all the people the milked-out stalk of Soma, radiaut-coloured. No wild-bull knows his drinking-place like Indra who ever seeks him who bath pressed the Sqma,
2 Thou dost desire to drink, each day that passes, the pleasant food which thon hast had aforetime. O Indra, gratified in heart and spirit, drink eagerly the Soma set before thee.
8 Thou, newly-born, for strength didst drink the Soma; the Mother told thee of thy future greatness. n O Indra, thou hast filled mid-air’s wide region, and given the Gods by battle’room and freedom,
- When thou hast urged the arrogant to combat, proyd in their strength of arm, we will subdue them. Or, Indra, when thou fightest girt by heroes, we in the glorious fray with thee will conquer,
5 I will declare the earliest deeds of Indra, and recent acts which Maghavan hath accomplished. When he had conquered godless wiles and magic, Soma became his own entiye possession.
6 Thine is this world of flo¢ks and herds around thee, which with the eye of Sarya thou behaldest, Thou, Indra, art alone the Lord of cattle: may we enjoy the treasure which thou givest.
7 Ye Twain are Lords of wealth in earth and heaven, thou, O Brihaspati, and thou, O Indra, Mean though he be, give wealth to him who lauds you. Preserye us eVermore, ye Gods, with blessings.
HYMN XCIX. Vishnu, Men come not nigh thy majesty wha growest beyond aj] bound und measure with thy body...
Both thy two regions of the earth, O Vishnu, we know; than, God, knowest the highest also,
1 Rudiant-colowred: arunédm, red, ruddy, here explained by the Commentator as drochamdnam, shining. :
8 Thy future greatness: see IV. 18. 4, where Aditi saya:—‘No peer hath he among those born already, nor among those who shall be born hereafter.
1 Lwo regions af the earth: that is, the earth and the firmament, ‘The two lower regious are within the range of our perception; the third belongs te Vishnu, whither he stepped with the third of lis ascending strides.’— Wallis, Cosmology of the Rigveda, p. 115.
94 . THE HYMNS OF [ROOK Vil.
2 None who is born or being born, God Vishnu, hath reached
the utmost limit of thy grandeur. The vast high vault of heaven hast thou supported, aud fixed
earth’s eastern pinnacle securely. 3 Rich in sweet food be ye, and rich in milch-kine, with fertile
pastures, fain to do men service. Both these worlds, Vishnu, hast thon stayed asunder, and
firmly fixed the earth with pegs around it. 4 Ye have made spacions room for gacrificing by generating
Savya, Dawn, and Agni. O Heroess ye have conquered in your battles even the bull-
jawed Dasa’s wiles and magic. 5 Ye have destroyed, thon, Indra, and thoa, Vishnu, Sambara’s
uine-and-ninety fencéd castles, Ye Twain smote down a hundred times a thousand resistless
- heroes of the royal Varchin. 6 This is the lofty hymn of praise, exalting the Lords of Mighty Stride, the strong and lofty. I laud you in the solemn synods, Vishnu: pour ye food on us in our cainps, O Indra. 7 O Vishnu, unto thee my lips cry Vashat ! Let this mine offering, Sipivishta, please thee. ~ May these my songs of eulogy exalt thee. Preserve us evermore, ye Gods, with blessings.
HYMN C. Vishnu.
Neer doth the man repent, who, seeking profit, bringeth bis gift to the far-striding Vishnn.
He who adoreth him with all his spirit winneth himself so great a benefactor.
2 Thou, Vishnu, constant in thy courses, gavest good-will to all
" men, and a hymn that lasteth,
That thon mightst move us to abundant comfort of very splendid woalth with store of horses.
3 The first line appears to be Vishnu’s blessing on heaven and earth when
he parted and supported them, 4 Ruli-jawed: or Vrishasipra thay be the name of the D&sa.
5 Royal Varchin: see Il. 14, 6.
7 Vashat: the exclamation used on making an oblation. Sipivishia : a name ef Vishnu of uncertain etymology and meaning. ‘Invested with rays of light,’ according to Siyana. See Muir, 0. &. Texts, IV. 87, 88, note.
2 A hymn that lasteth- continually recurring occasion to praise thee.
HIYMN 101.) * TH RIGVEDA, © 95
3 Three times strode forth this God iu all his grandeur over this earth bright with a hundred splendours. | Foremost be Vishnu, stronger than the strongest : for glorious is his name who lives for ever. 4 Over this earth with mighty step strode Vishnu, ready to give it for a home to Manu. In him the humble people trust for safety: be, nobly born, hath made them spacious dwellings. § To-day I laud this name, O Sipivishta, I, skilled in rules, the name of thee the Noble. . Yea, I the poor and weak praise thee the Mighty who dwellest in the realm beyond this region. 6 What was there to be blamed in thee, O Vishnu, when thou declaredst, I am Sipivishta ? Hide not this form from us, nor keep it secret, since thou didst wear another shape in battle.
7 O Vishnu, unto thee my lips ory Vashat! Let this mine offering, Sipivishta, please thee. May these my songs of eulogy exalt thee. Preserve us evermore, ye Gods, with blessings.
HYMN CI. Parjanya. Spemax forth three words, the words which light precedeth, which milk this ndder that produceth nectar. Qnickly made manifest, the Bull hath bellowed, engendering the germ of plants, the Infant. 2 Giver of growth to plants, the God who ruleth over the waters and all moving creatures, Vouchsafe us triple shelter for our refuge, and threefold light to succour and befriend us.
8 This earth: meaning, says the Commentator, earth, firmament, and heaven,
6 This stanza iy unintelligible. The Commentator on the corresponding . passage of the Samaveda says : ‘Vishnu formerly abandoning his own form, - and assulning another artificial shape, succoured Vasishtha in battle. Reeognizing the god, the Rishi addresses him with the verse’ Sipivishta is said to be a word of equivocal meaning, ‘clothed with rays of light,’ and °denuded.’ See Wilson’s note, and O. S, Texts, IV. 87, 88, note. The passage looks like . the germ of the later incarnations of the God which occur in the S.utapatha- Bréhmana and the Purdnas.
1 Three words: or texts of the three Vedas. Which light precedeth: introduced by the sscred syllable Om. More probably Parjanya is addressed, the three words being his voice, the thunder (V. 63. 6), heard in heaven, air, and earth, and preceded by the lightning-flash. See Bergaigne. Quarante Lymnes . . du Rig-veda p. 79. Muk this udder: draw down the sweet rain from the cloud,
». The Bull: Parjanya. The Infant: Agni in the form of lightning.
2 Threefold light: with reference to the divisions of the day and the seasons.
96 THE HYMNS OF [BOOR VII.
3 Now he is sterile, now begetteth offspring, even as he willeth doth he change his figure, . The Father’s genial flow bedews the Mother; therewith the Sire, therewith the son is nourished. 4 In him all living creatures have their being, and the three heavens with triply-flowing waters. Three reseryoirs that sprinkle down their treasure sbed their sweet streams around hiny with a murmur. 5 May this my song to Sovran Lord Parjanya come near unto his heart and give him pleasure, May we obtain the showers that bring enjoyment, and Godprotected plants with goodly fruitage. G6 Heisthe Bull of all, and their impregner: he holds the life of all things fixed and moving. May this rite save me till my hundredth autumn, Preserve us eyermore, ye Gods, with blessings. HYMN CII, Parjanya, Sixe forth and laud Parjauya, Son of Heaven, who sends the gift of yain : May he provide our pasturage. 2 Parjanya isthe God who forms in kine, in mares, in plants of earth, And womankind, the germ of life., 8 Offer and pour into his mouth oblation rich in savoury juice: May he for eyer give us food. HYMN CITI. Frogs, Tury who lay quiet for a year, the BrAbmans whe fulfil their yows, The Frogs have lifted up their voice, the voice Parjanya hath inspired.
8 He ts sterile: sends no rain, like a barren cow that gives no milk.
The Father's geniul flow; ‘The father is the sky, earth the mother, who rescives the rain from the former, which, producing the means of offering libations and oblations, returns again to the parent heaven, ax well as supports his effspring—all living creatures.’— Wilson,
4 Three reservoirs: according to Sayana, clouds in the east, west, and north,
6 The Bull of all; the plants, understood,
3 Into his mouth: that is, Agni, who is the mouth by which the othor Gods eonsume the offerings that are made to them.
The hymn has been translated by Dr. Muir, 0. 9 Zeats, V. 486, and by Prafessor F. Max Miiller in his Ancient Sunakrit Literature, pp. 494f, who remarks : ‘The hymn..... which is called a panegyric af the frogs, is clearly a vatire on the priests; and it is curious to observe that the sarhe animal should have been chosen by the Vedic satirist to represent the priests, which, by the earliest satirist of Greece, was selected as the representative of the Homeric heroes.’ But see Oldenberg, Die Religion des Vedu, p. 70. The fa hymn evidently belongs to a late period of Vedic poetry, - 7
SRS
sf
Pe ee ae:
2 What time on these, as on a dry skin lying in the pool’s bed, the floods of heaven descended, The music of the Frogs comes forth in concert like the cows’ lowing with their calves beside them,
3 When at the coming of the Rains the water has poured upon them as they yearned and thirsted, One seeks another as he talks and greets him with cries of pleasure as a son his father, 4 Iiach of these twain receives the other kindly, while they are revelling in the flow of waters, When the Frog moistened by the rain springs forward, and Green and Spotty both combine their voices. ~ 5 When one of these repeats the other’s language, as he who Jearns the lesson of the teacher, Your every limb seems to be growing larger as ye converse with eloquence on the waters. 6 One is Cow-bellow and Goat-bleat the other, one Frog is Green
aud one of them is Spotty. They bear one common name, and yet they vary, and, talking,
modulate the voice diversely. 7 As Brahmans, sitting round the brimful vessel, talk at the Soma-rite of Atiritra, . So, Frogs, ye gather round the pool to honour this day of all the year, the first of Rain-time. 8 These Brahmans with the Soma juice, performing their yearlong rite, have lifted up their voices; Aud these Adhvaryus, sweating with their kettles, come forth and show themselves, and none are hidden. 9 They keep the swelvemonth’s God-appointed order, and never do the men neglect the season,
3 With cries of pleasure: akhkhalikritya: uttering the imitative exclama~ tion akhkhalu.
5 Your every limb: this abrupt change of person is not unfrequent in the Veda,
7 Atirdiva: a ceremony accompanied by three nocturnal recitations.
8 Year-long vite: ‘Siyana makea it refer to Guvtm ayanum, a sacrificial session, which commences and ends with the aéirdira, and lasts a whole year.’— Cowell, in Wilson’s Translation. Sweating with their Aettles: ‘There is a quibble on the word gharmineh, having or bearing the vessel, or performin the rite so termed; or, suffering from ghana, heat, or the hot season.’-— Wilson, Aud none uve hidden: githud nt ké chit: some take art here aa‘ like’: ‘issue forth like persons who have been hidden.’-~Muir. ‘ Pop out like her-
mits. —M, Miiller. 9 The men: the priestlike frogs. These who were heated kettles: the frais
who had been burnt and scorched by the hot weather.
98 THE HYMNS OF [BOOK VII.
Soon asthe Rain-time in the year returneth, these who were heated kettles gain their freedom. ;
10 Cow-bellow and Goat-bleat have granted riches, and Green and Spotty have vouchsafed us treasure.
The Frogs who give us cows in hundreds lengthen our lives in this most fertilizing season.
HYMN CIV. Indra-Soma. Inpra and Soma, burn, destroy the demon foe, send downward, O ye Bulls, those who add gloom to gloom. Annihilate the fools, slay them and burn them up: chase them away from us, pierce the voracious ones, . 2 Indra and Soma, let sin ronnd the wicked boil like as a caldron set amid the flames of fire. Against the foe of prayer, devourer of raw flesh, the vile fiend fierce of eye, keep ye perpetual hate.
- 3 Indra and Soma, plunge the wicked in the depth, yea, cast them into darkness that hath no support, So that not one of them may ever thence return : so may your wrathful might prevail and conquer them. A Indra and Soma, hurl your deadly crushing bolt down on the wicked fiend from heaven and from the earth. Yea, forge out of the mountains Your celestial dart wherewith ye burn to death the waxing demon race.
10 Have granted riches: as the earliest proclaimers of the advent of the Rains which revive and fertilize the earth.
‘It is possibly an echo of this production that we find in a description of autumn in the Harivaméga, V 8803, where the poet compares the noise made by a frog, after his rest of sixteen half months, along with his wives, to the recitation of the Rig-veda by a Brihman surrounded by his pupils ........ On this verse the late M. Langlois somewhat naively remarks as follows: Dans nos mccurs rien n’ égalerait l’ impertinence d’ une comparaison dans laquelle
- une grenouille serait assimilée 2 un respectable ecclésiastique, Les Indiens, & ce qu’ il parait, ne voyaient daus telle espéce de rapprochement aucune teinte d’ impiété.’—Muir, 0. 8. Lexis, V. 438. But see Berguigue, La Religion Védique, I. 292.
The hymn consists chiefly of imprecations directed against demons and evil spirits, Rakshasas aud Yatudhanas. The deities are various.
1 The demon foe: rdékshah: the Rakshasas, fiends, demons, goblins, going about at night, disturbing sacrifices and devout men, ensnaring and even devouring human beings, and generally hostile to the human race,
2 The vile fend: kimidine: explained by the Commentator as one who goes about saying, Kimidintm or What now? A quidnunc, a vile and
treacherous spy and informer, The wordis used as the name of a class of evil apirits,
Indra and Soma, cast ye downward out of heaven your deadly darts cf stone burning with fiery flame, Kternal, scorching darts; plunge the voracious ones within the depth, and let them sink without a sound.
‘6 Indra and Soma, let this hymn control you both, even as the ; girth encompasses two vigorous steeds— The song of praise which I with wisdom offer you: do ye, as Lords of men, animate these my prayers.
- 7 In your impetuous manner think ye both thereon: destroy these evil beings, slay the treacherous fiends. Indra and Soma, let the wicked have no bliss who evermore. assails us with malignity. . 8 Whoso accuses me with words of falsehood when I pursue my way with guileless spirit, May he, the speaker of untruth, be, Indra, like water which the hollowed haud compresses,
9 Those who destroy, as is their wont, the simple, and with their* evil natures harm the righteous, May Soma give them over to. the serpent, or to the lap of Nirriti consign them. 10 The fiend, O Agni, who designs to injure the essence of our food, kine, steeds, or bodies, May he, the adversary, thief, and robber, sink to destruction, both himself and offspring.
11 May he be swept away, himself and children: may all the three earths press him down beneath them. May his fair glory, O ye Gods, be blighted, who in the day or night would fain destroy us. _ 12 The prudent finds it easy to distinguish the true and false: their words oppose each other. Of these two that which is the true and honest, Soma protects, and brings the false to nothing. : 13 Never doth Soma aid and guide the wicked or him who falsely claims the Warrior’s titie. He slays the fiend and him who speaks untruly: both lie entangled in the noose of Indra.
5 Without a sound: so suddenly that they have not time to ery out.
- 9 Tothe serpent: or to death by serpents’ bites. Nirriti: Death and Destruction.
18 The Warrior's title: the rank of a Kshatriya or prince of the military order.
The first eleven stanzas ‘are considered to be a malediction upon the Rékshasas by the Rishi. To account for the change of tone [in 12—16], Sdyana gives an unusual version of the legend told in.the Mahabharata of
‘i
100 THE WYMNS OF [BOR
14 As if I worshipped deities of falsehood, or thought via thoughts about the Geds, O Agni.
Why art thou angry with us, JAtavedas? Destruction fall oi
those who lie against thee! .
15 So may I die this day if I have harassed any man’s life or f
I be a demon. Yea, may he lose all his ten sons together who with false
tongue hath called me Yatudbaua, 16 May Indra slay him with a mighty weapon, and let the vilest: of all creatures perish, The fiend who says that he is pure, who calls me a demom thougk devoid of demon nature. 17 She too who wanders like an owl at night-time, hiding her
body in her guile and malice, May she fall downward into endless caverns. Muay press-stones with loud ring destroy the demons. ~18 Spread out, ye Maruts, search among the people: seize ye and grind the Rake’... ' poo Who fly abroad," -. Pe. and pollute our holy worship. 19 Hurl down from heaven thy bolt of stone, O Indra: sharpen it, Maghavan, made keen by Suma. Forward, bebind, and froin above-and under, smite down the demous with thy rocky weapon. 20 They fly, the demon dogs, and, bent on mischief, fain would they harm indomitable Indra. Sakra makes sharp his weapon for the wicked: now let him cast his bolt at fiendish wizards. 21 Indra hath ever been the feuds’ destroyer who spoil oblations of the Gods’ inyokers: e Yea, Sakra, like au axe that splits the timber, attacks and sinashes them like earthen vessels.
Ral ’
‘a, ab night-time, or sully
“king Kalmashapada being transformed to a Ratshasa, and devouring the 100 sons of Vasishtha: here it is said that a tkshusa, having devoured the Rishi’s sons, assumed his shape, and said to hin, “Iam Vasishthu, thou art the Rékshasa;” to which Vasishtha replied by repeating this verse [stanza 12], declaratory of his discriminating between truth and falsehood.’—Wilson.
‘The verses may, as Professor Max Miller supposes, have arisen out of Vasishtha’s contest with Visvimitra (see ITI. 58. 21, note], and it may haye been the latter personage who brought those charges of heresy. and of mnrder-
ous and demoniacal character against his rival ’—Muir, 0. 8 ferts, I. 327, 898,
15 Vdtudhdnw: explained by Sdyana as=: Rakshasa. The Yatudbona probably was rather the goblin or sorcerer while the Rakshasa was the violent, andl voracious ogre.
17 Here the malediction on evil spirits in general is resumed and continu. ed to the end ofthe hymn, She too: the Rdkshast, or she fiend.
22 Destroy the fiend shaped like an owl or owlet, destroy him in the form of dog or cuckoo, Destroy him shaped as eagle or as vulture: as with a stone, O Indra, crnsh the demon.
23 Let not the fiend of witchcraft-workers reach us: may Dawn drive off the conples of Kimidins, Karth keep us safe from earthly woe and trouble: from grief that comes from heaven mid-air preserve us,
24 Slay the male demon, Indra! slay the female, joying and triumphing in arts of magic.
Let the fools’ gods with bent necks fall and perish, and see no more the Sun when he arises.
25 Look each one hither, look around: Indra and Soma, watch ye well. Cast forth your weapon at the fiends; against the sorcerers hurl your bolt.
23 Kimiding: or vile spirits. See note on stanza 2.
24 Fools’ yods: miradevdh : explained by SAyana as=mfranakriddh, ‘those who make killing their sport.’ According to the St. Petersburg Lexicon, mirudevdh = miludevdh, a species of demous or goblins,
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BOOK THE EIGHTH.
HYMN I. Indra. GLoriry naught besides, O friends; so shall no sorrow trouble you. Praise only mighty Indra when the juice is shed, and say your lauds repeatedly : 2 Even him, eternal, like a bull who rushes down, men’s Conqueror, bounteous like a cow ; - Him who is cause of both, of enmity and peace, to both sides most munificent. 3 Although these men in sundry ways invoke thee to obtain thine aid, Be this our prayer, addressed, O Indra, unto thee, thine exal-_ tation every day. :
4 Those skilled in song, O Maghavan, among these men o’ercome with might the foeman’s songs. Come hither, bring us strength in many a varied form most near that it may succour us.
5 O Caster of the Stone, Iavould not sell thee for a mighty price, Not for a thousand, Thunderer! nor ten thousand, nor a bundred, Lord of countless wealth !
~ 6 O Indra, thou art more to me than sire or niggard brother is.
Thou and my mother, O Good Lord, appear alike, to give me wealth abundantly. 4" Where art thou? Whither art thou gone? For many @ place attracts thy mind. Haste, Warrior, Fort-destroyer, Lord of battle’s din, haste, holy songs have sounded forth. 8 Sing out the psalm to him who breaks down castles for his faithful friend, Verses to bring the Thunderer to destroy the forts and sit on. KaAnva’s sacred grass.
ae eters 2 Bounteous like «a cow: the adjective is not in the text, but must be sup-
plied in order to make the comparison intelligible. See Vedisehe Studien, f, 103. Zo both sides: to the singers and the institutors of sacrifice.
5 A hundred: meaning ‘infinite,’ according to the Commentator .
8 For his faithful friend : Ludwig takes Vavatar to be the name of a king who has been deserted by Indra and coneequently defeated in battle. A dnvu's sacred grass: trimmed and prepared by Medhatithi and Medhyatithi, each of whom is a son of Kanva, fi
9 The Horses which are thine in tens, in hundreds, yea, in
thousands thine, Even those vigorons Steeds, fleet-footed in the course, with
those come quickly near to us. 10 This day I call Sabardughd4 who animates the holy song, __ Indra the richly-yielding Milch-cow who provides unfailing food in ample stream. 11 When Sara wounded Etasa, with Vata’s rolling wingéd car Indra bore Kutsa Arjuueya off, and mosked Gandharva the nnconquered One. 12 He without ligvture, before making incision in the neck, Closed up the wound again, most wealthy Maghavan, who maketh whole the injured part. 13 May we be never cast aside, and strangers, as it were, to thee. We, Thunder-wielding Indra, count ourselves as trees rejected | and unfit to burn. “14 O Vritra-slayer, we were thonght slow and unready for the fray. Yet once in thy great bounty may we have delight, O Hero, after praising thee. 15 If he will listen to my laud, then may our Soma-drops that
flow Rapidly through the strainer gladden Indra, drops due to the
Tugryas’ Strengthener. 16 Come now unto the common laud of thee and of thy faithfol friend, So may our wealthy nobles’ praise give joy to thee. Fain would I sing thine eulogy. 17 Press out the Soma with the stones, and in the waters wash it clean, «
10 Saterduyhd : the general name of cows which supply the milk required for sacrificial purposes. See VI. 48, 11, note. Here Indra himself is intended, as is shown in the following line.
11 Sara: Surya, the Sun-God. Wounded: ‘harassed.’-.-Wilson. Etagt: a protéyé of Indra. See Vol. I, Index. Viv: the Wind-God. Auvisa: see Vol. I, Index Gundhurva: the Sun, The meaning of the stanza is somewhat obscure, : 12 Closed up the wound uyain: healed Etasa who had been wounded by
.rya.
"13 Count ourselves as trees: or, ‘count us not as trees,’ the meaning of nd, ‘not’ and ‘like’ being ambiguous. «
15 Due to the Tugryas’ Strengthener: that belong to Indra the protector of the chiefs of the race of Tugra, who appear to have been the patrons of the Rishis of Ka:iva's family.
16 Fuithful friend : see stanza 8.
The men investing it with raiment made of milk shall milk it forth from out the stems. 18 Whether thou come from earth or from the lustre of the lofty heaven, Wax stronger in thy body through my song of praise: fill full all creatur es, O Most Wise,
19 For Indra press the Soma out, most gladdening and most excellent. May Sakra make it swell sent forth with every prayer and asking, as it were, for strength. 20 Let me not, still beseeching thee with earnest song at Soma rites, Anger thee like some wild beast. Who would not beseech him who hath power to grant his prayer 4 21 The draught made swift with rapturous joy, effectual with its mighty strength, All-conquering, distilling transport, let him drink: for he in * ectstasy gives us gifts.
22 Where bliss is not, may he, All-praised, God whom the pious
glorify, Bestow great wealth upon the mortal worshipper who sheds the juice and praises him.
23 Come, Indra, and rejoice’ thyself, O God, in manifold affluence. Thou fillest like a lake thy vast capacious bulk with Soma and with draughts besides. 24 A thousand and a hundred Steeds are harnessed to thy golden car. So may the long-maned Bays, yoked by devotion, bring Indra to drink the Soma j juice, 25 Yoked to thy chariot wrought of id. may thy two Bays with peacock tails, Convey thee hither, ‘Steeds with their white backs, to quaff sweet juice that makes us eloquent.
REpepr ener
17 From out the stems: see Vedische Studien, I. 133,178. SAyana explains the second line differently ; ‘(for by so duing) the leaders (of the rain, the Maruts) clothing (the sky with clouds) as with a vesture of the hide of the cow, milk forth (the water) for the rivers.’—-Wilson.
21 Let him drink; pibatu: supplied by the Scholiast ; there being no verb in the text.
92 Where bliss ta not ; that is, in defeat and trouble. Butthe meaning of sévdre is uncertain. * At the racrifice,’ is S4yana’s explanation. Von Roth suggests ‘in the treasnre-chauiber,’ [ adopt Lucwig’s interpretation.
23 With draughts besides; with thy fellow-topers (the Maruts).’—- Wilson,
106 THH HYMNS OF [BOOK VIII,
26 So drink, thou Lover of the Song, as the first drinker, of this juice. This the outpouring’of the savoury sap prepared is good and meet to gladden thee, 27 He who alone by wondrous deed is Mighty, Strong by holy works May he come, fair of cheek; may he not stay afar, but come and turn not from our call. 28 Sushna’s quick moving castle thou hast crushed to pieces with thy bolts. Thou, Indra, from of old, hast followed after light, since we have had thee to invoke. 29 My praises when the San: hath risen, my praises at the time of noon My praises at the coming of the gloom of night, O Vasu, have gone forth to thee. “30 Praise, yea, praise him. Of princes these are the most liberal of their gifts, These, Paramajya, Ninditagva, Prapathi, most bounteous, O Medhyatithi. 31 When to the car, by faith, I yoked the horses longing for the way— For skilled is Yadu’s son in dealifig precious wealth, he who is rich in herds of kine. 32 May he who gave me two brown steeds together with their cloths of gold, May he, Asanga’s son Svanadratha, obtain all joy and high felicities.
26 As the jirst drinker: ‘ According to the scholiast, @irvapah means Fdyu, who, having arrived first in the race, drank the Soma before the other gods. The allusion is to the principal gr aha libation, called Aindravdyava, which fndra and Payu share together.’ — Wilson.
28 Castle: of cloud. Followed after light: to find and bring it back.
30 Praise him: Indra. Paramajyi, Ninditagva, and Prapatht appear to be the names of the chiefs who ave praised for their liberality, Sdyana makes Asanga the speaker; ‘Praise me, for we are the most liberal givers: (praise me as one) who bears the best arms (paramajyd), follows the right path (prapathé), and ontstrips'a horse in speed (ninditdgva),’
31 The horses: presented by the prince. The sentence is incomplete. The Scholiast supplies at the end of the line taddntm evammdm atuhi, then praise me thus. Yudu's son; Asanga, descendant of the ancient eponymous hero Yadu. See Vol. 1, Index. Rich in herds of kine: pasth whigh appears to be in apposition with yiidvah, is hardly intelligible here, Sdyana explains it as
pasumdn, having beasts or cattle, or as a derivative of pas, to see, and meaning one who sees what is subtile, siitshmasya drashtd. Neither of these explanations has anything but Sayana’ y name to recommend it, but 1 adopt the former as a makeshift,
33 Playoga’s son Asanga, by ten thousand, O Agni, hath surpassed the rest in giving. For me ten bright-hued oxen have come forward like lotusstalks from out a lake upstanding.
3£ What time her husband’s perfect restoration to his lost strength and manhood was apparent, His consort Sasvati with joy addressed him, Now art thou well, my lord, and shalt be happy.
HYMN It. Indra. Hare is the Soma juice expressed; O Vasu, drink till thot art full: . Undaunted God, we give it thee. 2 Washed by the men, pressed out witb stones, strained through the filter made of wool, ’Tis like a courser bathed in strea™s, 3 This juice have we made sweet for thee like barley, blending ~ it with milk. Indra, I call thee to our feast. 4 Beloved of all, Indra alone drinks up the flowing Soma jnice Among the Gods and mortal men. The Friend, whom not the brilliant-hued, the badly-mixt or bitter draught . Repels, the far-extending God; 6 While other men than we with milk chase him as hunters chase a deer, And with their kine inveigle him.
Or
33 Ten bright-hued oven: meaning ten thousand, according to S&yana.
84 Asanga, the King whose liberality, with that of his son (32), and perhaps his grandsons (30), has been enlogized in the four preceding stanzas, had, the legend says, been changed to a woman by the imprecation of the Gods and afterwards restored to his manhood in consequence of his repentance and the intercession of Medh&tithi and Medhyatithi whom he richly rewarded, In this stanz. Sasvatt congratulates him on his restoration. Professors Ludwig and Grassmann have translated the stanza more literally.
1 O Vasu: or, Good Lord. ‘ Giver of dwellings, according to Sayana.
2 Strained through the filter made of wool: more literally, ‘cleansed by the tail-wool of the sheep,’ the material of which the sieve, strainer, or filter used for clearing and purifying the Soma juice was made,
8 Like barley: or, like the sacrificial cake made of barley-meal.
4 Alone drinks up: he alone is to receive the entire libation, which other Gods only share among them.
5 Brilliant-hued: without sufficient mixture with milk to thicken it and change its colour, The meaning of this aud the following stanza is: Indra prefers our libations, imperfectly prepared as they may be, tothe milk-offerings with which other men endeavour to attract him.
108 THE HYMNS OF [BOOK VIIT.
7 For him, for Indra, for the God, be pressed three draughts of some juice In the Juice-driuker’s own abode. § Three reservoirs exude their drops, filled are three beakers to the brim, All for one offering to the God. 9 Pure art thou, set in many a place, and blended in the midst with milk And curd, to cheer the Hero best. 10 Here, Indra, are thy Soma-draughts pressed out by us, the strong, the pure : They crave admixture of the milk. 11 O Indra, pour in milk, prepare the cake, and mix the Somadraught : [ hear them say that thou art rich, 12 Quaffed juices fight within the breast. The drunken praise : not by their wine, The naked praise not when it rains, 13 Rich be the praiser of one rich, muunificent and famed like thee : High rank be his, O Lord of Bays. 14 Foe of the man who adds no milk, he heeds not any chanted hymn e Or holy psalm that may be sung. 15 Give us not, Indra, as a prey unto the scornful or the proud : Help, Mighty One, with power and might. 16 This, even this, O Indra, we implore: as thy devoted friends, The Kanvas praise thee with their hymns.
8 Three reservoirs: or troughs used in the preparation of the Soma-libations, They are called severally, dronakalagu, patabhrié, and ddhavaniya,
9 In the midst: ‘in the middle (of the day ?)’—Hillebrande.
12 This stanza breaks the connexion between stanzas 11 and 13, and is in itself almost unintelligible, Wilson paraphrases, after SAyana: ‘The potations (of Soma) contend in thy interior (for thine exhilaration) like the ebriety caused by wine: thy = --*" ‘ise thee (filled full of Soma) like the udder (of a cow with « ~ . explanation of nugni@h, naked men, as worshippers, stottxah, ‘who do not desert the verses of the Veda,’ is obviously inipossible, O huh, udder, frequently means the rainy sky, and it may have this meaning here; xo that the sense of the passage may possibly be, us Ludwig suggests, that neither great wealth nor abject poverty tends to make aman devout. The rich man when he drinks his wine at home and the illclad wretch exposed to the drenching rain are equally regardless of the Goda,
13 Rich be the praiser of the rich: this appears to be the continuation of ‘thou art rich’ of stanza 11. :
14 Indra will not accept worship without oblation.
te Ea treme
17 Naught else, O Thunderer, have I praised in the skilled singer’s eulogy : On thy land only have I thonght. 18 The Gods seek him who presses out the Soma; they desire not sleep : They punish sloth unweariedly, 19 Come hither swift with gifts of wealth—be not thou angry with us—like A great mun with a youthful bride. 20 Let him not, wrathful with us, spend the evening far from us to-day, Like some unpleasant son-in-law. 91 For well we know this Hero’s love, most liberal of the boons he gives, His plans whom the three worlds display. 22 Pour forth the gift which Kanvas bring, for none more glorious , do we know : Than the Strong Lord with countless aids, 23 O presser, offer Soma first to Indra, Hero, Sakra, him The Friend of man, that he may drink; 24 Whi, in untroubled ways, is best provider, for his worshippers, Of strength in horses ayd in kine. 95 Pressers, for him blend Soma juice, each draught most excellent, for him The Brave, the Eero, for his joy. 26 The Vritra-slayer drinks the juice. May he who gives a hundred aids Approach, nor stay afar from us. 97 May the stron Bay Steeds, yoked by prayer, bring hither unto us our Friend, Lover of Song, renowned by songs. 298 Sweet arethe Soma juices, come! Blent are the Soma juices, come ! Rishi-like, mighty, fair of cheek, come hither quickly to the feast.
~
sa BE a ee ae 19 A great man: the exact meaning of makin, great, is not certain. Sayana explains it by yu airadhikeh, eminent on account of his guod qualities. “Be not bashful, like the ardent husband of a new bride’ —Wilson. ‘Like a rich man, newly married.’— Grassmann. 20 Like some unpleasunt son-in-law: who sees that bis company is unwel: come and conseqnently stays at home. 93 First to Indra: see VIIL 1. 26. Sutra: Indra, the Mighty One.
110 THE HYMNS OF [BOOK Viit.
29 And lauds which strengthen thee for great bounty and yen, and exalt Indra who doeth glorious deeds, 30 Aud songs to thee who lovest song, and all those hymns addressed to thee— These evermore confirm thy might. 31 Thus he, sole doer of great deeds whose hand holds thunder, gives us strength, He who hath never been subdued. 32 Vritra he slays with his right hand, even Indra, great with mighty- power, And much-invoked in many a place. 33 He upon whom all men depend, all regions, all achievements, he Takes pleasure in our wealthy chiefs, 34 All this hath he accomplished, yea, Indra, most gloriously : renowned, Who gives our wealthy princes strength. 35 Who drives his chariot seeking spoil, even from afar, to him he loves ; For swift is he to bring men wealth. 36 The Sage who, winning spoil with steeds, slays Vritra, Hero with the men, 2 His servant's faithful succourer. 87 O Priyamedhas, worship with collected mind this Indra whom The Soma hath full well inspired. 88 Ye Kanvas, sing the Mighty One, Lord of the Brave, who loves renown, All-present, glorified by song. 39 Strong Friend, who, with no trace of feet,*restorea the cattle to the men Who rest their wish and hope on him. 40 Shaped asa Ram, Stone-hurler! once thou camest hither to the son Of Kanva, wise Medhyatithi. 34 All this hath he accomplished: the slaughter of Vritra and other great deeds; or, he made all these creatures. . 86 The Sage: Indra. With the men: accompanied by the Maruts, 37 Priyamedhas: members of the family of one of the Rishis. 39 With no trace of feet: without tracking the lost cattle (the rays of light) py their footsteps, 40 Shaped asa Ram: see I. 61.1. The legend iy told in the Shadvinga Brdhmana, Lo,
41 Vibhindu, thou hast helped this man, giving him thousands four times ten,
And afterward eight thousand more. | 42 And these twain pouring streams of milk, creative, daughters of delight, For wedlock sake I glorify.
HYMN III. Indra. Drink, Indra, of the savoury juice, and cheer thee with our milky draught,
Be, for our weal, our Friend and sharer of the feast, and let thy wisdom guard us well. =
2 In thy kind grace and favour may we still be strong: expose us not to foe’s attack. With manifold assistance guard and succour us, and bring us to felicity. 3 May these my songs of praise exalt thee, Lord, who hast. abundant wealth. Men skilled in holy hymns, pure, with the hues of fire, have sung them with their lauds to thee.
4 He, with his might euhanced by Rishis thousandfold, hath like an ocean spread himself. His majesty is praised ag true at solemn rites, his power where holy singers rule.
5 Indra for worship of the Gods, Indra while sacrifice proceeds, Indra, as worshippers in battle-shock, we call, Indra that we may win the spoil. 6 With might hath Indra spread out heaven and earth, with power hath Indra lighted up the Sun. In Tudra are vall creatures closely held; in him meet the distilling Soma-drops, 7 Men with their lauds are urging thee, Indra, to drink the Soma first. The Ribhus in accord have lifted up their voice, and Rudras sung thee as the first.
41 Vibhindu: the prince, the institutor of the saerifice.
42 The stanza is obscure, the meaning of m2A%, a feminine dual which Sayana explains by nirmdtryau, makers or creators, 7. ¢. heaven and earth, being uncertain. Sayana’s paraphrase of the stanza is: ‘I glorify these two (heaven and earth), the augmenters of water, the originators (of beings), the benefactors of the worshipper, on account of their generation {of the wealth so given to me).’ — Wilson. raed
3 With the hues of fire: or, radiant as Agni.
7 The Ribhus: as deities connected with the seasons which are regulated by the Sun whom Indra has caused to shine.
8 Indra increased hi8 manly strength at sacrifice, in the wild rapture of this juice. ; And living men to-day, even as of old, sing forth their praises to his majesty. 9 I crave of thee that hero strength, that thou mayst first regard this prayer, Wherewith thou holpest Bbrigu and the Yatis and Praskanva when the prize was staked.
10 Wherewith thou sentest mighty waters to the sea, that, Indra, is thy manly strength. For ever unattainable is this power of him to whom the worlds have cried aloud,
11 Help us, O Indra, when we pray to thee for wealth ond hero might, First help thon on to strength the man who strives to win, aud aid our laud, O Ancient One, “12 Help for us, Indra, as thou holpest Paura once, this man’s devotions bent on gain. Help, as thou gavest Rugama and Syivaka and Svarnara and Kripa aid. 13 What newest of imploring prayers shall, then, the zealous mortal sing ? For have not they who laud his nfight, and Indra-power won for themselves the light of heaven 4
14 When shall they keep the Law and praise thee mid the Gods ? Who counts as Rishi and as sage ? When ever wilt thou, Indra Maghavan, come nigh to presser’s or to praiser’s call ? 15 These songs of ours exceeding sweet, these. hymns of praise asceud to thee, : Like ever-conquering chariots that display their strength, gain wealth, and give unfailing aid. 16 The Bhrigus are like Suns, like Kanvas, and have gained all that their thoughts were bent upon. The living men of Priyamedha’s race have sung exalting Indra with their lauds,
eemmaeereemeraning, — ethene
Oana
9 Bhrigu;: see Vol. 1, Index. Futis: an ancient race of ascetics connected with the Bhrigus, and, according to one legend, said to have taken part in the creation of the world. Praskunva: a Rishi, son of Kanva, the seer of some hymns of Book I,
10 The worlds : all men, or all living creatures.
12 Puura: the son of King Purn, Ausama, Sydvaki, Svarnara, and Krina
appear to have been princes especially favoured by Indra. Ci stanga 2 of the following hyn,
17 Best slayer of the Vritras, yoke thy Bay Steeds, Indra, from
afar, Come with the High Ones hither, Maghavan, to us, Mighty, to drink the Soma juice.
13 For these, the bards and singers, have cried out to thee with prayer, to gain the sacrifice. As such, O Maghavan, Indra, who lovest song, even as a lover hear my call.
19 Thou from the lofty plains above, O Indra, hurledst Vritra down. Thou dravest forth the kine of guileful Mrigaya and Arbuda from the mountaiu’s hold. 2 20 Bright were the flaming fires, the Sun gave forth his shine, and Soma, Indra’s juice, shone clear. Indra, thou blewest the great Dragon from the air : men must regard that valorous deed. 21 The fairest courser of them all, who runneth on as ’twere to ~ heaven. Which Indra and the Maruts gave, and Pakasthaiman Kaurayan, 22 To me hath Pakasthaman given, a ruddy horse, good at the pole, Filling his girth and rousing wealth ; 23 Compared with whom no other ten strong coursers, harnessed to the pole, Bear Tugrya to his dwelling-place. 24 Raiment is body, food is life, and healing ointment giveth strength. As the free-handed giver of the ruddy steed, I have named Pakasthéaman®* fourth. HYMN IV. Indra. TrHouGH, Indra, thou art called by men eastward and westward, north and south, | Thou chiefly art with Anava and Turvaga, brave Champion! urged by men to come.
17 High Ones: the Maruts.
18 To gain the sacrifice: to ensure its proper performance and the blessings which flow from it.
19 Mrigaya: seeIV.16.18. (Arbuda: see Vol. 1, Index.
20 The Great Dragon: or Serpent, Ahi.
21 Kuuraydn: Kaurayéna, the son of Kuruyfna, Pa&kasthiman, whose liberality is praised in stanzas 21—24, is not mentioned elsewhere.
23 Tugrya: Bhujyu, son of Tugra, See Vol. 1, Index.
1 Anava: descendant of the eponymous Anu. Turvasa: see Vol, I., Index.
114 THE HYMNS OP [BOOK .Vi11.
4 Or, Indra, when with Ruma, Rugama, Syavaka, and Kripa thou rejoicest thee, Still do the Kanvas, bringing praises, with their prayers, O Indra, draw thee hither: come. _8 Even as tbe wild-bull, when he thirsts, goes to the desert’s watery pool, Come hither quickly both at morning and at eve, and with the Kanvas drink thy fll. _4 May the drops gladden thee, rich Indra, and obtain bounty for him who pours the juice. Soma pressed in the mortar didst thou take and drink, and hence sagt won surpassing might. _§ With mightier strength he conquered strength, with energy he crushed their wrath. O Indra, Strong in youth, all those who sought the fray bent and bowed down to thee like trees, : § He who wins promise of thine aid goes girt as with a thousand mighty men of war. He makes his son preéminent in hero might: he serves with reverential prayer. 7 With thee, the Mighty, for our Friend, we will not fear or feel fatigue. May we see Turvasa and Yadu: thy great deed, O Hero, must be glorified. 8 On his left hip the Hero hath reclined himself: the proffered feast offends him not. | The milk is blended with the honey of the bee: quickly come hither, haste, and drink, 9 Indra, thy friend is fair of form and rich in horses, cars, and kine. He evermore hath food accompanied by wealth, and radian . joins the company. 10 Come like a thirsty antelope to the drinking-place: drink . Soma to thy heart’s desire. . Raining it down, O Maghavan, day after day, thou gainest thy surpassing might,
, 2% Rugama, Sydvaka, and Kripa have been mentioned in stanza 12 of the preceding hymn. Ruma was another of Indra’s favourites. 3 The wild-bull: or Gaura (Bos Gaurus), a kind of buffalo. sie May we see Turvasa and Yadu; enjoying happiness through thy favour,— yana, cae | 9 Thy friend: the man whom thou favourest. Joins the company: the: assembly of his equals. 10 Raining it down: pouring down the transformed Soma in the shape of rain: Bee Vedische Studien, I, 88.
Ge
1} Priest, let the Soma juice flow forth, for Indra longs to drink thereof, He even now hath yoked his vigorous Bay Steeds;: the Vritra- . slayer hath come near. - 12 The man with whom thou fillest thee with Soma deems himself a-pious worshipper. This thine appropriate food is here poured out for thee: come, hasten forward, drink of it, 13 Press out the Soma juice, ye priests, for Indra borne upon his car. The pressing-stones speak loud of Indra, while they shed the juice which, offered, honours him. 14 To the brown juice may his dear vigorous Bay Steeds bring Indra, to our holy task. Hither let thy Car-steeds who seek the sacrifice bring thee to our drink-offerings. 15 Pushan, the Lord of ample wealth, for firm alliance we elect. * May he with wisdom, Sakra ! Looser ! Much-invoked ! aid us to riches and to seed. 16 Sharpen us like a razor in the barber's hands; send riches thou who settest free. Easy to find with thee are treasures of the Dawn for mortal man whom thou dost Speed. 17 Pishan, I long to win thy love, I long to praise thee, Radiant God. Excellent Lord, ’tis strange to me, no wish have I to sing the psalm that Paj ra sings. 18 My kine, 0 Radiant God, seek pasture where they will, my ‘during wealth, Immortal One, Be our protectdr, Pashan | be, most liberal Lord, propitious to our gathering strength.
- 19 Rich was the gift Kuranga gave, a hundred steeds at morning
rites, Among the gifts of Turvasas we thought of him, the opulent, the splendid King. 20 What by his morning songs Kanva, the powerful, hath, with the Priyamedhas, gained—
a a a A a mC a ES TEES ym 15 Pashan: may here be a name of Indra. Looser: of the chariot-horses when thou comest to sacrifices ; or, according to Séyana, liberator (from sin). ' 17 Pajra: one of the Pajras, a celebrated priestly family, with whom mE Kanvas appear to have been on hostile terms, 19 Kurunga; this prince’s name does not occur again,
116 THE HYMNS OF [BOOK Vill.
The herds of sixty thousand pure and spotless kine, have I, the Rishi, driven away. 21 The very trees were joyful at my coming: kine they obtained in plenty, steeds in plenty.
HYMN V. Agvins, WHEN, even as she were present here, red Dawn hath shone from far away, She spreadeth light on every side.
2 Like Heroes on your will-yoked car far-shining, Wonder- Workers ! ye Attend, Q Asvins, on the Dawn. 3 By you, O Lords of ample wealth, our songs of praise have been observed : As envoy have I brought the prayer. 4 Kanvas must praise the Asvins dear to many, making many glad, Most rich, that they may succour us, 5 Most liberal, best at winning strength, inciters, Lords of splendour who Visit the worshipper’s abode.
6 So for devout Sudeva dew with fatness his unfailing mead, And make it rich for sacrifice. «4 7 Witherward running speedily with horses, as with rapid hawks, Come, Asvins, to our song of praise : 8 Wherewith the three wide distances, and all the lights that are in heaven Ye traverse, and three times of night.
9 O Finders of the Day, that we may win us food of kine and wealth, fe Open the paths for us to tread. . 10 O Asgvins, bring us wealth in kine, in noble heroes, and in cars: Bring us the strength that horses give,
11 Ye Lords of splendour, glorified, ye Wonder-Workers borne on paths Of gold, drink sweets with Soma juice.
NEN Sr ny renin ne nt eer
20 Pure and spotless: I follow S4yana’s interpretation of nirmajdm, but its correctness is at least doubtful. Von Roth suggests “to the watering-place’ as the meaning of the word, and Ludwig ‘so that none remained behind.’
8 Lords of ample wealth: ‘affluent in sacrifices.'.-Wilson. See V. 74. 7. As envoy: as the messenger of the patron of the sacrifice.
8 Times of night: ydmas, night-watches of three hours each. 11 Sweets: er meath, madhu; here, perhaps, the milk,—Ludwig.
a"
12 To us, ye Lords of ample wealth, and to our wealthy chiefs extend
Wide shelter, ne’er to be assailed. 13 Come quickly downward to the prayer of people whom ye favour most : Approach not unto other folk. 14 Ye Agvins whom our minds perceive, drink of this lovely gladdening draught, The meath which we present to you. 15 Bring riches hither unto us in hundreds and in thousands, source Of pleuteous food, sustaining all. | 16 Verily sages call on you, ye Heroes, in full many a place. Moved by the priests, O Asvins, come. 17 Men who have trimmed the sacred grass, bringing oblations aud prepared, ” O Asvins, are invoking you. 18 May this our hymn of praise to-day, most powerful to bring you, be, O Asvins, nearest to your hearts. 19 The skin filled full of savoury meath, laid in the pathway of your Gar— m O Asvins, drink ye both therefrom. 20 For this, ye Lords of ample wealth, bring blessing for our herd, our kine, Our progeny, and plenteous food. 21 Ye too unclose to us like doors the strengthening waters of the sky, And rivers, yeewho find the day. 22 When did the son of Tugra serve you, Men? Abandoned in the sea, That with winged steeds your car might fly. 23 Ye, O Nasatyas, ministered to Kanva with repeated aid, When cast into the heated pit.
16 By the priests: vdghddbhih: according to Séyana, ‘with horses.’
19 The Agvins appear to be invited to halt and drink the libations prepared for them, by their worshippers, and not, as Sdyana explains, to drink from the skin suspended in their own car.—Ludwig.
22 The son of Tugra: Bhujyu, whose rescue by the Asvins has frequently been reluted and referred to. The meaning is, I do not honour you only when T am in distress, as others whom you have aided have done.
23 Ministered to Kanva: see I, 112. 5, and 118, 7.
24 Come near with those most recent aids of yours which merit eulogy, When I invoke you, Wealthy Gods. 25 As ye protected Kanva erst, Priyamedha and Upastuta, Atri, Sinjara, Asvins Twain ! | 26 And Angu in decisive fight, Agastya in the fray for kite, And, in his battles, Sobhari. 27 Forso much bliss, or even more, O Asvins, Wealthy Gods, than this, _ We pray while singing hymns to you. 28 Ascend your car with golden seat, O Asvins, and with reins of gold, That reaches even to the sky. 29 Golden is its supporting shaft, the axle also is of gold, And both the wheels are made of gold. , 80 Thereon, ye Lords of ample wealth, come to us even from afar, Come ye to this mine eulogy. 31 From far away ye come to us, Agvins, enjoying plenteous food Of Dasas, O Immortal Ones. 32 With splendour, riches, and renown, O Agvins, hither come tO us, Nasatyas, shining brilliantly. =) 33 May dappled horses, steeds who fly with pinions, bring you : hitherward To people skilled in sacrifice. 34 The wheel delayeth not that car of yours accompanied by song, That one with a store of food, 35 Borne on that chariot wrought of gold, With coursers very fieet of foot, | Come, O Nasatyas, swift as thought.
24 Wealthy Gods: the meaning of vrishanvasd is uncertain: ‘ rich in showers’ is Séyana’s explanation, and ‘excellent as steers’ Prof. Ludwig's. I follow von Roth, but his interpretation is conjectural.
25 Kanva, Priyamedha, Upastute and Atri have been mentioned in Book I. Nayara takes sifijdram to be an epithet of Atri, ‘repeating praises,’
. 26 Angu: a worshipper so named.—SAyana. Agastya: appears in I. 117. 11,
where he is said to have been the family-priest of Khela. The great Rishi
' Agastya is the seer of Hymns 166—191 of Book I. See alao ViI. 33. 10. Sobhari: a Rishi, the seer of Hymns 19—22 of this Book.
31 Plenteous food of Ddsas: the meaning appears to be that even far away
- in the east the DAsas or non-Aryan inhabitants sacrifice to the Asvins. Sfyana
explains the stanza differently : ‘Immortal Asvins, destroyers of the cities‘ef the Ddsas, ye bring to us food from afar.’ Wilson,
36 O Wealthy Gods, ye taste and find the brisk and watchful wild beast good.
Associate wealth with food for us. 37 As such, O Asvins, find for me my share of new-presentéd gifts, As Kagsu, Chedi’s son, gave me a hundred head of buffaloes, and ten thousand kine. 38 He who hath given me for mine own ten Kings like gold to look upon. At Chaidya’s feet are all the people round about, all those who think upon the shield. 39 No mee not any, goes upon the path on which the Chedis. walk No other prince, no folk is held more liberal of gifts than they.
HYMN VI. Indra.
Inpra, great in his power and might, and like Parjanya rich 7
in rain, Is magnified by Vatsa’s lauds. 2 When the priests, strengthening the Son of Holy Law, seaane their gifts, Singers with Order’s hymn of praise. 3 Since Kanvas with their lauds have made Indra complete the sacrifice, Words are their own appropriate arms. 4 Before his hot displeasure all the peoples, all the men, Bay down, As rivers bow them to the sea,
5 This power of his shone brightly forth when Indra — together, like A skin, the worlds of heaven and earth.
2” romana
—__——
36 According to Sdyana the watchful wild beast is the the Soma which must be chased or sought after by the Gods. Ludwig would read svapatho, with a transitive and causal meaning, instead of svdidatho, a ¢,ye when ye appear in the morning send to sleep the wild beasts that have been awake all night, The stanza is obscure.
BY Buffaloes: or camels, 38 This stanza appears to be spoken by Kasu who is called Chaidya or son pt Chedi, Who think upon the shield: who are practised in wearing armour of toners pone to Saéyaua.
a
IARI
"3 Words ane their own appropriate arms; ‘they seoan naa i a necdless,’— Wileon.
120 THE HYMNS OF [BOOK VII.
6 The fiercely-moving Vritra’s head he severed with his thunderbolt His mighty hundred-knotted bolt. 7 Here are—we sing them loudly forth—our thoughts among the best of songs, Even lightnings like the blaze of fire. 8. When hidden thoughts, spontaneously advancing, glow, and with the stream Of sacrifice the Kanvas shine. 9 Indra, may we obtain that wealth in horses and in herds of cows, And prayer that may be noticed first. 10 I from my Father have received deep knowledge of the Holy Law: I was born like unto the Sun. 11 After the lore of ancient time I make, like Kanva, beauteous . songs And Indra’s self gains strength thereby. 12 Whatever Rishis have not praised thee, Indra, or have lauded thee By me exalted wax thou strong. 13 When -his wrath thundered, when he rent Vritra to pieces, limb by limb, He sent the waters to the sea. 14 Against the Dasyu Susbna thou, Indra, didst hurl thy during bolt : Thou, Dread One, hast a hero’s fame, 15 Neither the heavens nor firmaments nor regions of the earth contain Indra, the Thunderer with his might. 16 O Indra him who lay at length staying’ thy copious waters thou In hig own footsteps, smotest down, 17 Thou hiddest deep in darkness him, O Iadra, who had set his grasp , On spacious heaven and earth conjoined.
,
10 From my Father : ‘from Indra, the true protector,’ according to SAyana.
12 Have not praised thee: have not praised thee yet, that is, will praise thee hereafter.—Ludwig.
16 In his own footsteps : or, in the (waters) at bis feet. ‘Into the rushing atreams.’— Wilson.
AT Conjoined ; like two bowls turned towards each other,
18 Indra, whatever Yatis and Bhyigus have offered praise to thee, Listen, thou Mighty, to my call.
19 Indra, these spotted cows yield thee their butter and the milky draught, ' Aiders, thereby, of sacrifice;
20 Which, teeming, have received thee as a life-cerm, Indra, with their mouth,
Like Sairya who sustaineth all.
21 O Lord of Might, with hymns of praise the Kanvas have increased thy power,
The drops poured forth have strengthened thee.
22 Under thy guidance, Indra, mid thy praises, Lord-of Thunder, shall
The sacrifice be suoo performed. 23 Indra, disclose much food for us, like a stronghold with store of kine: Give progeny and heroic strength. 24 Aud, Indra, grant us all that wealth of fleet steeds which shone bright of old Among the tribes of Nahushas. 25 Hither thou seemest to attract heaven’s fold which shines before our eyes, | When, Indra, thou art kjnd to us. 26 Yea, when thou puttest forth thy power, Indra, thou governest the folk, Mighty, unlimited in strength. ; 27 The tribes who bring oblations call to thee, to thee to give them help, With drops to thee who spreadest far. 28 There where jhe mountains downward slope, there by the meeting of the streains The Sage was manifest with song. 29 Thence, marking, from his lofty place downward he looks upon the sea, And thence with rapid stir he moves.
”
a ty ee et Rc Ce Fast ke ee ne ee
18 Yatis; ‘ pious sages.’—Wilson, Angirases, according to Siyana.
20 The stanza is unintelligible to me. Siyanasays that ‘thee’ means Indra in the shape of the grass which his fertilizing energy causes to grow, and by feeding on which the cows multiply. This energy of Indra’s is all-supporting like the sun. See Wilson’s note. Ludwig proposes au alteration of the text.
24 Tribes of Nuhushas; or, perhaps, the neighbouring tribes. oe
28 The Sage: Indra. ‘SAyana’s conclusion of the purport of the verse is, that men ought to Sacrifice in those places where Indra is said to be manifested.’— Wilson,
29 The sea; tho reservoir of Soma juice.
~»
129 THE HYMNS OF [BOOK VIIL.
30 Then, verily, they see the light refulgent of primeval seed, Kindled on yonder side of heaven.
31 Indra, the Kanvas all exalt thy wisdom and thy manly ower, ina: Mightiest ! thine heroic strength. 32 Accept this enlogy of mine, Indra, and guard me carefully: . Strengthen my thought and prosper it. 33 For thee, O Mighty, Thunder-armed, we singers through devotion have Fashioned the hymn that we may live. 34 To Indra have the Kanvas sung, like waters speeding down a slopé: The song is fain to go to him. 35 As rivers swell the ocean, so our hymns of praise make Indra strong, Kternal, of resistless wrath.
- 36 Come with thy lovely Bay Steeds, come.to us from regions far AWAY : O Indra, drink this Soma juice. : 37 Best slayer of the Vritras, men whose sacred grass is ready trimmed Invoke thee for the gain of spoil. 38 The heavens and earth come after thee as the wheel follows Etasa : To thee flow Soma-drops effused. 39 Rejoice, O Indra, in the light, rejoice in Saryanivan, be Glad in the sacrificer’s hymn, 40 Grown strong in heaven, the Thunder-armed hath bellowed, Vritra-slayer, Bull, Z Chief drinker of the Soma juice. 41 Thou art a Rishi born of old, sole Ruler over all by might: Thou, Indra, guardest well our wealth. 42 May thy Bay Steeds with beauteous backs, a hundred, bring thee to the feast, Bring thee to these our Soma-dranghts. 43 The Kanvas with their hymns of praise have magnified this ancient thought | That swells with streams of meath and oil.
- 30 The light: the Sun which is lighted up beyond the range of men’s sight, ' 88 As the wheel follows Etaga; as the chariot of the Syn follows the horse that draws it.
39 Saryantvdn said to be a lake and district in Kurukshetra. See I. 84. 14, note, Fas é ‘ ‘ : ‘ =
ORY nh
44 Mid mightiest Gods let mortal man choose Indra at the sacrifice,
Tudra, whoe’er would win, for help. 3 45 Thy steeds, by Priyamedhas praised, shall bring thee, God whom all invoke, Hither to drink the Soma juice. i 46 A hundred thousand have I gained from Parsu, from Tirindira, And presents of the Yadavas.
47 Ten thousand head of kine, and steeds three times a handed they bestowed
. Qn Pajra for the Sima-song, i‘ 48 Kakuha hath reached up to heaven, bestowing buffaloes yoked in fours, And matched in fame the Yadavas. HYMN VIL. Maruts, -
O Maruts, when the sage hath poured the Trishtup forth as food for. you,
Ye shine amid the mountain-clouds.. 2 When, Bright Ones, fain to show your might ye have aater mined on your course, The mountain-clouds hare bent them down. 3 Loud roaring with the winds the Sons of Prisni have upraised themselves : They have poured out the streaming food. ' 4 The Maruts spread the mist abroad and make the mountains rock and reel, When with the winds they go their way ; 5 What time the rivers and the hills before your coming bowed them down, So to sustain your mighty force.
46 From Parsu, from Zirindira: ‘from Tirindira the son of Parsu.’—~ Wilson. Both names are Iranian (cf, Tiridates, Persa). See Weber’s Episches * ‘im Vedischen Ritual, pp. 36—38 (Sitzungsberichte der K. P, Akademie der Wissenschaften, 1891, XXXVI).
Yddavas: or Yadus, descendants of the hero Yadu.
47 Pajra; see VITI. 4, 17.
48 Kakuha: or, the lofty one, meaning PRET Buffaloes: or camels,
peepee
1 The Trishtup: according to one of Sfyana’s three interpretations, the Soma offering at the AUS libation accompanied by ae in the Trishtup metre, , =
124 _ FHE HYMNS OF [BOOK VITt.
6 We call on you for aid by night, on you for succour in the day, On you while sacrifice proceeds. 7 These, verily, wondrous, red of hue, speed on their courses with a roar Over the ridges of the sky. 8 With might they drop the loosened rein so that the Sun may run his course, And spread themselves with beams of light, 9 Accept, ye Maruts, this my song, accept ye this mine hymn of praise, Accept, Ribhukshans, this my call. 10 The dappled Cows have poured three lakes, mere for the Thunder-wielding God, From the great cask, the watery cloud. 11 O Maruts, quickly come to us when, longing for felicity, We call you hither from the sky. 712 For, Rudras and Ribhukshans, ye, Most Bountiful, are in the house, Wise when the gladdening draught is drunk. 13 O Maruts, send us down from heaven riches distilling rapturousjoy, With plenteons food, sustaining all. 14 When, Bright Ones, hither from the hills ye have resolved to take your way, Ye revel in the drops effused. 15 Man should solicit with his lauds happiness which belongs to them, So great a band invincible. 16 They who like fiery sparks with showers of eain blow through the heaven and earth, Milking the spring that never fails. 17 With chariots and tumultuous roar, with tempests and with hymns of praise The Sons of Prigni hurry forth.
18 For wealth, we think of that whereby ye aided Yadu, Turvasa, And Kanva who obtained the spoil.
8 They drop the loosened rein: they speed forward to prepare the way for the Sun.
9 Ribhukshans; Mighty Ones, according to Séyana.
10 The dappled Cows: the Maruts. Three lakes: three large Soma receptacles, the Dronakalasa, the Adhavantya, and the Patabhrit. The meen is, the Maruts have pour ed down abundant water from the rain-cloud,
HYMN 7.) ‘THE RIGVEDA. 125
19 May these our viands Bounteous Ones! that fow in streams like holy oil, With Kanva’s hymns, increase your might. 20 Where, Bounteous Lords for whom the ye rejoiciug now } What Brahman is adoring you ? 21 Is it not there where ye of old, supplied with sacred grass for lauds | Inspired the strong in sacrifice ? 22 They brought together both the worlds, the mighty waters, and the Sun, And, joint by joint, the thunderbolt. 23 They sundered Vritra limb from limb and split the gloomy mountain-clouds, Performing an heroic deed. 24 They reinforced the power and strength of Trita as he fought, and helped = Indra in battle with the foe.
25 They deck themselves for glory, bright, celestial, lightning in their hands,
And helms of gold upon their heads.
26 When eagerly ye from fay away came to the cavern of the Bull, He bellowed in his fear like Heaven.
27 Borne by your golden-footed steeds, O Gods, come hither to receive The sacrifice we offer you. 28 When the red leader draws along their spotted deer yoked to the car. The Bright Ones come, and shed the rain. 29 Sushoma, Saryandvan, and Arjtka full of homes, have they, These Heroes, sought with downward car.
grass is trimmed, are
wv“
19 With Kdnua’s hymns: hymns of the Rishi Punarvatsa, a descendant of Kanva.
21 The strong in sacrifice: the Mayhavans, wealthy worshippers.
94 Trita: a Vedic deity, 7" vt .°°** **: third form, generally associated with Indra, Vayu, and the Miu. vu VL 1, Index. Jn battle with the foe: or, to overcome Vritra.
26 The cavern of the Bull: perhaps, the hollow of the rain-cloud ; ‘the opening of the rainy (firmament).’— Wilson.
28 Leader: or side-horse.
29 Saryandedn :,has occurred before (sce I. 84. 14, and VIII 6, 39) as the name of alake. Arjika is said by Séyana to be the name of a district, and he takes sushdma (containing excellent Soma) to be an adjective qualifymg it. See Zimmer, Altindisches Leben, p. 19.
128 THE HYMNS OF [BOOk Vili.
30 When, Maruts, will ye come to him, the singer who invokes you thus, With favours to your suppliant ? 31 What now? where have ye still a friend since ye left Indra all alone ? Who counteth on your friendship now? 32 The Kanvas sing forth Agni’s praise together with our Maruts’ who Wield thunder and wear swords of gold. 33 Hither for new felicity may I attract the Impetuous Ones, The Herges with their wondrous strength. 34 Before them sink the very hills deeming themselves abysses; yea Even the mountains bend them down, 35 Steeds flying on their tortuous path through mid-air carry them, and give The man who lauds them strength and life, 36 Agni was born-the first of all, like Sirya lovely with his light: With lustre these have spread abroad. +
HYMN VIII. Asving,
Wits all the succours that are yours, O Asvins, hither come to us:
Wonderful, borne on paths of gold, drink ye the meath with Soma, juice.
2 Come now, ye Agvins, on your car decked with a sun-bright
canopy,
Bountiful, with your golden forms, Sages with depth of intellect. cs
3- Come hither from the Nahushas, come, drawn by pure hymns,
from mid-air. O Agvins, drink the savoury juice shed in the Kanvar’ sacrifice. be yet tN yeh aN nthe eevee,
31 Left Indra all alone?; This is merely a rhetorical question meaning, ye never did desert him. The Maruts alone stood by him when he fought with Vritra,
36 With lustre these have spread abroad: ‘then they (the Maruts) stood round in their radiance.’ ‘The Scholiast intimates that this verse refera to the ceremony called Agnimdruta, when Agnt is first worshipped, then the Marute’~--Wilson,
.$ “ihe the Nahushas; or, acoording to others, from the neighbouring people. :
Come to us hither from the heavens, come from mid-air, wellloved by us:
Here Kanva’s son hath Breas for you the pleasant meath of Soma juice. —
Come, Asvins, to give ear to us, to drink the Soma, Asvins, come.
Hail, Strengtheners of eis praise-song! speed onward, ye Heroes, with your thoughts.
As, Heroes, in the olden time the Rishis called you to their aid,
So now, O Asvins, come to us, come near to this mine eulogy.
Even from the luminous sphere of heaven come to us, ye who find the light,
Carers for Vatsa, through our prayers and lauds, O ye who hear our call.
Do others more than we adore the Agvins with their hymns _ of praise ?
The Rishi Vatsa, Kanva’s son, hath magnified you with his songs.
The holy singer with his hymns hath called you, Asvins, hitherward ;
- Best Vritra-slayers, free from stain, as such bring us felicity.
il
What time, ye Lords of ‘ample wealth, the Lady mounted on your car,
Then, O ye Asvins, ye attained all wishes that your hearts
desired.
Come thence, O Asvins, on your car that hath a thousand ornaments :
Vatsa the sage, the sage’s son, hath sung a song of sweets to you. i
Cheerers of many, rich in goods, discoverers of opulence,
The Asyins, Riders through the sky, have welcomed this my song of praise.
O Asvins, grant us all rich gifts wherewith no man may’ interfere.
Make us observe the stated times: give us not over to reproach,
Whether, Nasatyas, ye be nigh, or whether ye be far away,
Come thence, O Asvins, on your car that hath a thousand ornaments.
eal i at ie ge ig a oer ” Carers for Vatsa: ye who favour and provide for Vatsa, the Rishi of, Hymn Vi. of this Book.
10 The Lady: Sary&, Daughter of the Sun, See. 116.17.
15 Vatsa the Rishi with his songs, NAsatyas, hath exalted you: Grant him rich food distilling oil, graced with a thousand ornaments. 16 Bestow on him, O Asvins, food that strengthens, and that drops with oil, | On him who praises you for bliss, and, Lords of bounty, prays for wealth. 17 Come tous, ye who slay the foe, Lords of rich treasure, to this hymn. O Heroes, give us high renown and these good things of earth for help. 18 The Priyamedhas have invoked you with all succours that are yours, You, Asvins, Lords of soleran rites, with calls entreating you to come. 19 Come to us, Agvins, ye who bring felicity, auspicious Ones, “To Vatsa who with prayer and hymn, lovers of song, hath honoured you. 20 Aid us, O Heroes, for those hymns for which ye helped Gogarya erst, Gave Vaga, Dagavraja aid, and Kanva and Medhatithi ; 21 And favoured Trasadasyu, ye Heroes, in spoil-deciding fray : For these, O Asvins, graciously assist us in acquiring strength. 22 O Asvins, may pure hymns of ours, and songs and praises, honour you: Best slayers everywhere of foes, as such we fondly yearn for you. 23 Three places of the Asvins, erst concealed, are made apparent now. = Both Sages, with the flight of Law come hither unto those who live. HYMN IX. Asvins, To help and favour Vatsa now, O Asvins, come ye hitherward. Bestow on him a dwelling spacious and secure, and keep malignities away.
20 Gogurya: said by S4yana to be a name of Sayu. See I. 116, 22, Vesa and Dagavraja are known only as protégés of the Asvins.
21 Zrasadusyu: see Vol. I, Index.
23 Three places: according to Siyana, the three wheels of the Agvins’ chariot are intended. The three places can only be heaven, firmament, and earth, hidden during the darkness of night and made visible by the coming of the Asvins and Dawn,
1 Vatsa: apparently another name of Sasakarua, called also Kanva or descendant of Kanva, the Rishi of the hymn,
2 All manliness that isin heaven, with the Five Tribes, or in mid-air, a Bestow, ye Asvins, upon us.
3 Remember Kanva first of all among the singers, Asvins, who Have thought upon your wondrous deeds.
4 Asvins, for you with song of praise this hot oblation is effused, This your sweet Soma juice, ye Lords of ample wealth, through which ye think upon the foe.
5 Whatever ye have done in floods, in the tree, Wonder-Workers, and in growing plants, Therewith, O Asvins, succour me.
6 What force, Nasatyas, ye exert, whatever, Gods, ye tend and heal, ; This your own Vatsa gains not by his hymns alone: ye visit him who offers gifts,
7 Now hath the Rishi splendidly thought out the Asvins’ hymn of praise. . Let the Atharvan pour the warm oblation forth, and Soma very rich in sweets.
8 Ye Asvins, now ascend your car that lightly rolls upon its Way. May these my praises make you speed hitherward like a cloud
- of heaven.
9 When, O Nasatyas, we this day make you speed hither with our hymns, Or, Asvins, with our songs of praise, remember Kanva specially. 10 As erst Kakshivan and the Rishi Vyasgva, as erst Dirghatamas invoked you, presence, : Or, in the sacrificial chambers, Vainya Prith!, so be ye mindful of us here, O Asvins.
| 8 Thought upon: or touched upon, handled.
4 Think upon the foe: plan the destruction of the demon of darkness.
5 Whatever ye have done: Professor Wilson paraphrases after SAyana: ‘preserve me with that (healing virtue) deposited by you in the waters, in the trees, in the herbs.’
7 The Atharvan: the priest who has special charge of the fire and the Soma. I follow Ludwig in taking dtharvanit as a nominative and not as a locative as SAyaua does: ‘he will sprinkle the sweet-flavoured Soma and the gharma
“(oblation) on the Atharvan fire.’— Wilson.
10 Kakshivin; see I. 18. 1. Vyasva; see I. 112.15. Dirghatamas: see Vol,
L, Index. Vuinya: son of Vena. Pyvthi; the first anointed king.
11 Come as home-guardians, saving us from foemen, guarding our living creatures and our bodies, Come to the house to give us seed and offspring, 12 Whether with Indra ye be faring, Asvins, or resting in one dwelling-place with Vayu, In concord with the Ribhus or Adityas, or standing still in Vishnw’s striding-places.
13 When I, O Asvins, call on you to-day that I may gather
strength, Or as all-conquering might in war, be that the Asvins’ noblest grace. 14 Now conie, ye Asvins, hitherward: here are oblations set for you ;
These Soma-draughts to aid Yaduand Turvasa, these offered you mid Kaiva’s sons. 15 Whatever healing balm is yours, Nasatyas, near or far away, Therewith, great Sages, grant a home to Vatsa and to Vimada. 16 Together with the Goddess, with the Asvins’ Speech have I awoke. Thou, Goddess, hast disclosed the hymn, and holy gift from mortal men. 17 Awake the Asvins, Goddess Dawn! Up Mighty Lady of sweet strains ! Rise, straightway, priest of sacrifice ! High glory to the gladdening draught ! 18 Thou, Dawn, approaching with thy light shinest together with the Sun, And to this man-protecting home the chariotof the Asvins comes. 19 When yellow stalks give forth the juice, as cows from udders pour their milk, And voices sound the song of praise, the Agvins’ worshippers show first.. 20 Forward for glory and for strength, protection that shall conquer men, And power and skill, most sapient Ones!
11 Our living creatures: our dependents and our cattle,
12 Vishnu’s striding-places : from which he made his three great strides through earth, firmament, and heaven.
18 Zhat: the granting of my request.
15 And to Vimada: as ye did to Vimada.—Sayana. See Vol. I., Index.
16 Lhe Goddess: Dawn. The Agvins’ Speech: V&k or Speech who glorifies” the Asvins ; 4. e. the hymn that praises them.
19 Yellow stalks: of Soma plants. .
20 Forward for glory: advance and come to give us glory, etc,
peach Set ar PE ve oe,
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21 When, Asvins, worthy of our lauds,”ye seat-you in the father’s
house. With wisdom or the bliss ye bring. HYMN X. Asvins. WHETHER ye travel far away or dwell in yonder light of heaven,
Or in a mansion that is built above the sea, come thence, ye Asvins, hitherward. 2 Or if for Manu ye prepared the sacrifice, remember also Kanva’s son.
I call Brihaspati, Indra, Vishnu, all the Gods, the Agvins borne by rapid steeds.
3 Those Asvins Iinvoke who work marvels, brought hither to recelve, With whom our friendship is most famed, and kinship passing that of Gods.
4 On whom the solemn rites depend, whose worshippers rise without the Sun: These who foreknow the holy work of sacrifice, and by their Godhead drink the swects of Soma, juice,
5 Whether ye, Lords of ample wealth, now linger in the cast or west, With Druhyu, or with"Anu, Yadu, Turvga, I call you hither ; come to me.
6 Lords of great riches, whether through the firmament ye fly or speed through heaven and earth, Or with your Godlike natures stand upon your cars, come thence, O Asvins, hitherward.
HYMN XI. Agni. Tuou, Agni, ‘God mid mortal: men, art guard of sacred pies thou art To be adored at sacrifice.
21 In the father’s house: in the sacrificial hall of the father of the family, the wealthy householder who institutes the sacrifice. This stanza is a conttnuation of 19, although the connexion is interrupted by the intervening stanza.
1 Above the sea: above the ocean of air,
3 To receive: our oblations.
4 Without the sun: Siyana explains asdré differently, connecting in with srt instead of stra: ‘of whom there are worshippers in a place where there is no worship.’—- Wilson.
5 Druhyu and the other names stand for the tribes called after these ancient chieftains. See Vol. I., Index,
The hymn is translated in Max - Miiller’s History of Ancient Sanskrit Literature.
2 O Mighty Agni, thou must be glorified at our festivals, Bearing our offerings to the Gods. 3 O Jatavedas Agni, fight and drive our foes afar from us, _ Them and their godless enmities. 4 Thou, Jatavedas, seekest not the worship of a hostile man, However nigh it be to thee. 5 We sages, mortals as we are, adore the mighty name of thee, Immortal Jatavedas’ name. 6 Sages, we call the Sage to help, mortals, we call the God to aid : We call on Agni with our songs. 7 May Vatsa draw thy mind away even from thy loftiest dwelling-place, Agni, with song that yearns for thee. 8 Thou art the same in many a place: mid all the people thou art Lord. In fray and fight we call on thee. 9 When we are seeking strength we call Agni to help us in the strife, The giver of rich gifts in war. 10 Ancient, adorable at sacrifices, Priest from of old, meet for our raise, thou sittest. Fill full and satisfy thy body, Agni, and win us happiness by offering worship. HYMN XII. Twas Joy, Mightiest Indra, known and marked, sprung most from Soma-draughts, wherewith Thou smitest down the greedy fiend, for that we,long. 9 Wherewith thou holpest Adhrigu, the great Dasagva, and _ the God ©. Who stirs the sunlight, and the sea, for that we long. 3 Wherewith thou dravest ferth like cars Sindhu and all the mighty floods To go the way ordained by Law, for that we long.
a ieelmenamannenetememetaeeenmemmmntmenemeceamnememnememeatanatieiemeememeemensqnaameaem eueneneaeenmmmnememmiedeardapate nee ee 2 Bearing our offerings to the Gods: literally, ‘the charioteer of solemn rites,’
1 Joy: mdédah: the rapturous exhilaration produced in Indra by drinking the Soma juice, for that we long: the short refrain or burden which generally concludes each stanza of each triplet of this hymn is sometimes rather loosely attached and caunot always be clearly brought out in the proper place in translation.
2 Adhrigy; according to Sayanaa Rishisonamed. Seel.112. 20. Dasagva : one of the priestly family connected with, or identical with, the Angirases, ‘the accomplisher of the ten (months’ rite).’— Wilson. Ludwig thinks thet Dagagua here may mean the Sun. The sea; of air.
7 . RT Me ae ie ies en
4, Accept this laud for aid, made pure like oil, thou Caster of the Stone, Whereby even in a moment thou hast waxen great. 5 Be pleased, Song-lover, with this song: it flows abundant like the sea. Indra, with all thy succours thou hast waxen great. 6 The God who from afar hath sent gifts to maintain our friendship’s bond, . Thou, spreading them like rain from heaven, hast waxen great. 7 The beams that mark him have grown strong, the thunder rests between his arms, ‘e When, like the Sun, he hath increased both Heaven and Earth. 8 When, Mighty Lord of Heroes, thou didst eat a thousand buffaloes, Then grew and waxed exceeding great thine Indra-power. 9 Indra consumeth with the rays of Surya the malicious man: Like Agni conquering the woods, he hath*grown strong. ) 10 This newest thought of ours that suits the time approaches unto thee: Serving, beloved in many a place, it metes and marks, 11 The pious germ of sacrifice directly purifies the soul. By Indra’s lauds it waxes great, it metes and marks. 12 Indra who wins the friend hath spread himself to drink the Soma-draught : Like worshipper’s dilating praise ; it metes and marks. 13 He whom the sages, living men, have gladdened, offering up their hymns, Hath swelled like oil of sacrifice in Agni’s mouth.
fad
wn
8 Didst eat a thousand buffaloes: the buffaloes probably represent the clouds which the Sun dissipates or consumes.—Ludwig. ‘When thou hast slain thousands of mighty foes,’—Wilson.
10 Jt metes and marks: defines and discriminates Indra’s good qualities.— Séyana. :
11 The germ of sacrifice is probably the wish that prompte the offering.
Sdyana explains differently: ‘The devotit praiser ofthe adoralie {Tndra) purifies in due succession the offering (of the Soma); with sseredk bvions he magnifies (the might of Indra; he verily proclaims the measure (of hig merits).’
12 Worshipper’s dilating praise: I follow Sa&yana: but the stanza is unintelligible to me. ‘Indra, the benefactor of his friend (the worshipper), hag enlarged himself to drink the Soma, in like manner as the pious praise dilates and proclaims the measure of his merits.’—Wilson. The meaning of vist (praise, according to Sayava) is uncertain. Von Roth thinks that the two press-atones are meant, and others explain it as the sword, knife, or axe used in sacrifice.
134 THE HYMNS OF [BOOK Vill.
14 Aditi also hath brought forth a hymn for Indra, Sovran Lord : The work of sacrifice for help is gloritied. 15 The ministering priests have sung their songs for aid and eulogy: God, thy Bays turn not from the rite which Law ordains. 16 If, Indra, thou drink Soma by Vishnw’s or Trita Aptya’s side Or with the Maruts take delight in flowing drops ; 17 Or, Sakra, if thou gladden thee afar or in the sea of air, Rejoice thee in this juice of ours, in flowing drops. 18 Or, Lord of Heroes, if thou aid the worshipper who sheds the uice, on him whose laud delights thee, and his flowing drops. 19 To magnify the God, the God, Indra, yea, Indra for your help, And promptly end the sacrifice—this have they gained. 20 With worship, him whom men adore, with Soma, him who drinks it most, Indra with lauds have they mcreased—this have they gained. 21 His leadings are with power and might and his instructions manifold He gives the worshipper all wealth: this have they gained. 22 Hopes Vritra have the Gods set Indra in the foremost ace. isin the choral bands have sung,for vigorous strength. 23 We to the Mighty with our might, with lauds to him who hears our call, With holy hymns have sung aloud, for vigorous strength. 94 Not earth, nor heaven, nor firmaments contain the Thunderwielding God : They shake before his violent rush and vigorous strength. 25 ba time the Gods, O Indra, set thee foreriost in the furious fight, Then tt thy two beautiful Bay Steeds carried thee on. 26 When Vritra, stayer of the floods, thou slewest, Thunderer with might, . Then thy two beautiful Bay Steeds carried thee on.
27 When Vishnu, through thine energy, strode wide those three great steps of his, Then thy two beautiful Bay Steeds carried thee on. 28 When thy two beautiful Bay Steeds grew great and greater day by day, Even then all creatures that had life bowed down to thee.
16 Trita Aplya: sec VIL 7, 24, 24, note, Here he appears as the: preparer of celestial Soma for Indra. ;
29 When, Indra, all the Marut folk humbly submitted them to thee, Even then all creatures that had life bowed down to thee. 30 When yonder Sun, that brilliant light, thou settest in the heaven above, Even then all creatures that had life bowed down to thee. 31 To thee, OIndra, with this thought the sagelifts up this eulogy, Akin and leading as on foot to ‘sacrifice. 32 When in thine own dear dwelling all gathered have lifted up the voice Milk-streams at worship’s central spot, for sacrifice, 33 As Priest, O Indra, give us wealth in brave men and good steeds and kine That we may first remember thee for sacrifice.
HYMN XITI. Indra.
Inpra, when Soma juices flow, makes his mind pure and meet for lauds. - He gains the power that brings success, for great is he. 2 In heaven’s first region, in the seat of Gods, is he who brings SUCCESS, Most glorious, prompt to save, who wins the water-floods. 3 Him, to win strength, have I invoked, even Indra mighty for the fray. Be thou most near to us for bliss, a Friend to aid. 4 Indra, Song-lover, here for thee the worshippevr’s libation flows Rejoicing in this sacred grass thou shinest forth. 5 Even now, O Indra, give us that which, pressing juice, we erave of thee. Bring us wealth manifold which finds the light of heaven. 6 What time the zealous worshipper hath boldly sung his songs to thee, Like branches of a tree up-grows what they desire. 7 Generate songs even as of old, give ear unto the singer’s call: Thou for the pious hast grown great at each carouse.
81 The second line is difficult. Wilson, following S&yana, paraphrases the stanza: ‘The wise (worshipper), Indra, offers thee this gratifying sincere praise along with pious rites at the sacrifice, as (a man places) a kinsman in (a prominent) position.’
32 Milk-streams: the sweetly-flowing hymna.
Wilson remarks: ‘This is probably an ancient hymn, both by its repetitions and combination of simplicity and obscurity.’
1 eae
7 Generate songs: by granting the prayers of the singers.
136 THE HYMNS OF (BOOK FIT.
8 Sweet strains that glorify him play like waters speeding down
a slope, Yea, him who in this song is called the Lord of Heaven;
9 Yea, who alone is called the Lord, the single Ruler of the folk, __ By worshippers seeking aid: may he joy in the draught. 10 Praise him, the Glorious, skilled in song, Lord of the two
_ victorious Bays : They seek the worshipper’s abode who bows in prayer.
11 Put forth thy strength: with dappled Steeds come, thou of mighty intellect, With swift Steeds to the sacrifice, for ’tis thy joy. 12 Grant wealth to those who praise thee, Lord of Heroes, Mightiest Indra: give Our princes everlasting fame and opulence. 13 I call thee when the Sun is risen, I call thee at the noon of day : With thy car-horses, Indra, come well-pleased to us. 14 Speed forward hither, come to us, rejoice thee in the milky draught : Spin out the thread of ancient time, as well is known. 15 Tf, Sakra, Vritra-slayer, thou be far away or near to us, Or in the sta, thou art the guard of Soma juice. . 16 Let songs we sing and Soma-dr&ps expressed by us make
Indra strong : The tribes who bring oblations find delight in him.
17 Him sages longing for his aid, with offerings brought in eager
haste, Him, even as branches, all mankind have made to grow.
18 At theTrikadrukas the Gods span sacrifice that stirred themind: May our songs strengthen him who still hath strengthened us. 19 When, true to duty, at due times the worshipper offers lauds
to thee, They call him Purifier, Pure, and Wonderful.
Sapa Se ete ae re a 14 Spin out the thread of ancient times: ‘extend the ancient sacrifice,’— yilsen,
The due performance of sacrifice is regarded as an unbroken thread reaching through a succession of Rishis from ancient to modern times,
15 Jn the sea: in the firmament, or ocean of air.
17 All mankind: kshonth. But see M. Miller, Vedie Hymns, I, 810.
18 At the Trikadrukas: according to Séyana these are the first three days of the Abhiplava ceremony, According to some modern scholars they are probably three peculiar Soma-vessels, or an oblation consisting of three offerings of Soma. Span sacrifice: see above note on 14, That stirred the mind: that urged others to follow the example.
19 Lim: a change of person, Indra being meant,
20 That mind of Rudra, fresh and strong, moves conscious in the ancient ways, With reference whereto the wise have ordered this. 21 If thou elect to be my Friend drink of this sacrificial juice, By help whereof we may subdue all enemies. 22 O Inira, Lover of the song, when shall thy praiser be most blest? When wilt thou grant us wealth in herds of kine and steeds? 23 And thy two highly-lauded Bays, strong stallions, draw thy car who art Untouched by age, most gladdening car for which we pray. 24 With ancient offerings we implore the Youngeand Strong whom many praise. He from of old hath sat upon dear sacred grass. 25 Wax mighty, thou whom many Jaud for aids which Rishis have extolled. Pour down for us abundant food and guard ws well. 26 O Indra, Caster of the Stone, thou helpest him who praises thee: .From sacrifice I send to thee a mind-yoked hymn.
27 Here, yoking for the Soma-draught these Horses, sharers of thy feast, Thy Bay Steeds, Indra, fraught with wealth, consent to come,
28 Attendants on thy gloryglet the Rudras roar assent to thee, And all the Marut companies come to the feast.
29 These his victorious followers hold in the heavens the place they love, Leagued in the heart of sacrifice, as well we know. 30 That we may long behold the light, what time the ordered rite proceeds, He duly measutes, as he views, the sacrifice. 31 O Indra, strong is this thy car, and strong are these Bay steeds of thine : O Satakratu, thou art strong, strong is our call.
ad
20 Have ordered this: song of praise, or holy ceremony.—Ludwig.
26 Mind-yoked: made ready by the poet’s mind, as a chariot—tu which the hyimn is frequently compared—is equipped for a journey,
28 The Rudras: the sons of Rudra, the Maruts.
29 The heart, literally navel, that is the central point, of sacrifice, is the receptacle on which oblations are placed, or the uttwravedt or north altar.
31 Strong: urishd : as has been noticed before (see I. 177. 2. 3.) some of the Vedic poets delight in the repetition of this word and derivatives from the same root. SAyana explains wishd: as ‘showerer of benefits," and Ludwi translates it by ‘stierkriftig,’ strong asa bull. The original meaning of the word is male, masculine, and, hence, strong. :
32 Strong is the press-stone, strong thy joy, strong is the flowing Soma juice: Strong is the rite thou furtherest, strong is our call. 33 As strong I call on thee the Strong, O Thunderer with thy
thousand aids : For thou hast won the hymn of praise. Strong is our call.
HYMN XIV. Indra, Tr I, O Indra, were, like thee, the single Sovran of all wealth, My worshipper should be rich in kine. 2 I should be fain, O Lord of Power, to strengthen and enrich the sage, Were I the Lord of herds of kine. 3 To worshippers who press the juice thy goodness, Indra, is a
cow Yielding in plenty kine and steeds.
4 None is there, Indra, God or man, to hinder thy munificence, The wealth which, lauded, thou wilt give. 5 The sacrifice made Indra strong when he unrolled the earth,
and made Himself a diadem in heaven.
6 Thine aid we claim, O Indra, thine who after thou hast waxen great Hast won all treasures for thine own. 7 In Soma’s ecstasy Indra spread the firmament and realms of light When he cleft Valn limb from limb. 8 Showing the hidden he drave forth the cows for the Angirases, And Vala he cast headlong down. 9 By Indra were the luminous realms of heaven established and secured, Firm and immovable from their place. 10 Indra, thy laud moves quickly like a joyous wave of watorfloods : Bright shine the drops that gladden thee. 11 For thou, O Indra, art the God whom hymns and praises magnify : Thou blessest those who worship thee. 12 Let the two long-maned Bay Steeds bring Indra to drink the Soma juice, The Bountiful to our sacrifice.
With waters’ foam thou torest off, Indra, the head of Namuchi, Subduing all contending hosts.
The Dasyus, when they fain would climb by magic arts and mount to heaven, Thou, Indra, castest down to earth.
As Soma-drinker conquering all, thou scatteredst to every side Their settlement who poured no gifts.
HYMN XY. Indra. Sine forth to him whom many men invoke, to him whom many laud :
Invite the powerful Indra with your songs of praise.
Whose lofty might—for doubly strong is he—supports the heavens and earth,
And hills and plains and floods and light with manly power.
Such, Praised by many! thou art King: alone thou smitest Vritras dead,
To gain, O Indra, spoils of war and high renown.
We sing this strong and wild delight of thine which conquers in the fray,
Which, Caster of the Stone! gives room and shines like gold.
Wherewith thou also foundest lights for Ayu and for Manu’s sake : ®
Now joying in this sacred grass thou beamest forth.
This day too singers of the hymn praise, as of old, this might of thine :
Win thou the waters day by day, thralls of the strong.
That lofty Indra-power of thine, thy strength and thine intelligence,
Thy thunderbolt for which we long, the wish makes keen.
O Indra, Heaven and Earth augment thy manly power and thy renown : . |
The waters and the mountains stir and urge thee on.
Vishnu the lofty ruling Power, Varuna, Mitra sing thy praise:
In thee the Maruts’ company have great delight.
18 With waters’ foam: with a thunderbolt in the form of foam, according to alater legend. See Lanman, Sanskrit Reader, p. 375, who takes Namuchi to be a waterspout in a lake, and ‘ with foam ’ to mean ‘accompanied by foam.’
4 Wild delight : Soma juice, the cause of thy rapture. 5 For Ayu and for Manw’s sake; that is for man. Ayu was the son of
Purtravas and Urvast.
6 Thralls of the strong: controlled and imprisoned by Vritra. 7 The wish ; our wishes expressed in prayer and praise,
146 THE HYMNS OF [BOOK VITI.
10 O Indra, thou wast born the Lord of men, most liberal of thy gifts : Excellent deeds for evermore are all thine own. 1] Ever, alone, O highly-praised, thou sendest Vritras to their rest : None else than Indra executes the mighty deed. 12 Though here and there, in varied hymns, Indra, men call on thee for aid, _ ‘Still with our heroes fight and win the light of heaven. 13 Already have all forms of him entered our spacious dwellingplace: For victory stir thou Indra, up, the Lord of Might.
HYMN XVI. Indra. Praise Indra whom our songs must laud, sole Sovran of mankind, the Chief Most liberal who controlleth men. 2 In whom the hymns of praise delight, and all the glory-giving songs, Like the floods’ longing for the sea. 3 Him I invite with eulogy, best King, effective in the fight, Strong for the gain of mighty spoil. 4 Whose perfect ecstasies are widc, profound, victorious, and ive Joy in the field where heroes win. 5 Him, when the spoils of war are staked, men call to be their advocate : They who have Indra win the day. 6 Men honour him with stirring songs, and magnify with solemn rites : . Indra is he who giveth ease. 7 Indra is Priest and Risbi, he is much invoked by many men, And mighty by his mighty powers. 8 Meet to be lauded and invoked, true Hero with his deeds of might, Victorious even when alone.
erie,
13 All forms of him: the various qualities of Indra have been celebrated, Stir thou; the Rishi addresses himself. Lord of Might: séchtpatim + in later literature, lord or husband of Sacht or his might personified and regarded as his consort,
OR
7 Priest; brakma, meantee, -++ce4te ) +- “Ayana, greater than all. See VI. 45,7, ‘The Brahman who + +: stare! that is, Indra regarded as a priest. Rishi; according t. ‘0,0, ‘11. solder of all the Aryan race.’ ,
a
Me 2B MARES Soe aN EN Sag
HYMN 1%.} THE RIGVEDA. 141
9 The men, the people magnify that Indra with their Sama songs,
~I
With hymns and sacred eulogies :
Him who advances them to wealth, sends light to lead them in the war,
And quells their foemen in the fray.
nae he, the saviour much-invoked, may Indra bear us in a ship
Safely beyond all enemies.
As such, O Indra, honour us with gifts of booty, further us, And lead us to felicity.
HYMN XVII. © Indra.
Comz, we have pressed the juice for thee; O Indra, drink this Soma here :
Sit thou on this my sacred grass.
O Indra, let thy long-maned Bays, yoked by prayer, bring thee hitherward :
Give ear and listen to our prayers.
We Soma-bearing Brahmans call thee Soma-drinker with thy friend,
We, Indra, bringing Soma juice.
Come unto us who bring the juice, come unto this our eulogy,
Fair-visored! drink thou 9f the juice.
I pour it down within thee, so through all thy members let it spread :
Take with thy tongue the pleasant drink. "
Sweet to thy body let it be, delicious be the savoury juice:
Sweet be the Soma to thine heart.
Like women, let this Soma-draught, invested with its robe, approach, ®*
O active Indra, close to thee.
Indra, transported with the juice, vast in his bulk, strong in his neck
And stout arms, smites the Vritras down.
O Indra, go thou forward, thou who rulest over all by might : Thou Vritra-slayer slay the fiends.
10 Long be thy grasping-hook wherewith thou givest ample wealth
to him Who sheds the juice and worships thee.
peer ty ee I CE I ert CE CC 8 With thy friend: Indra’s companion, the thunderbolt. ‘With suitable praise.’— Wilson.
7 Like women: dressed in white garments and moving slowly. ts vole : the milk that colours it.
142 THE HYMNS OF [BOOK VII.
11 Here, Indra, is thy Soma-draught, made pure upon the sacred QYass : Run hither, come and drink thereof. 12 Famed for thy radiance, worshipped well! this juice is shed for thy delight: . Thou art invoked, Akhandala! 13 To Kundapayya, grandson’s son, grandson of Sringavrish ! to thee, ' To him have I addressed my thought. 14 Strong pillar thou, Lord of the home! armour of Soma-offerers : The drop of Soma breaketh all the strongholds down, and Indra is the Rishis’ Friend. 15 Holy Pridikusinu, winner of the spoil, one eminent o’er many men Lead on the wild horse Indra with his vigorous grasp forward to drink the Soma juice.
HYMN XVIIL. Adityas,
Now let the mortal offer prayer to win the unexampled grace Of these Adityas and their aid to cherish life.
"tment
Peta smeyy, iell
12 Famed for thy radiance, 77-8"? "+ '" s words thus rendered, sdchigo and s&chipdjana, have 1 Moe Wd * eo, . explained by the Commentator, and their meaning is still uncertain. According to Sdiyana, the former may mean ‘thou whose cattle are strong,’ or ‘thou whose radiance is renowned,’ and the latter ‘thou of renowned adoration’ or ‘whose hymns are renowned’ See Wilson’s note. Z'hou art invoked, Akhandala/ : or, ‘Thou, O Destroyer, art invoked.’ This appellation of Indra does not oceur again in the Rigveda. See Muir, 0. S. Zexts, IV. 190.
13 Kunduptyya and Sringavrish appear here to be names of men. According to Séyana, hundaptyya is the name of a particular Soma-ceremony, and the offspring of Sringavish is Indra himself. ‘(Indra), who wast the offspring of Sringavrish, of whom the kundapdyyu rite was the protector, (the sages) have fixed (of old) their minds upon this ceremony.’ See Wilson's note who observes that ‘the construction is loose, and the explanation not very satisfactory.’
14 Lord of the home : apparently the householder who institutes the sacrifice is addressed. he vdstoshpute grihapute.—Sdyana. The Rishis’ Friend: minindm sakhed, the friend of the Munis, sages, saintly men or asceties; of us Rishis, according to Séyana.
15 Priddkusdnw: I follow Ludwig in taking this to be the name of the institutor of the sacrifice. According to Séyana who explains it as ‘lifting up the head or back like a serpent,’ or ‘to be propitiated, as a serpent is, with gems, charms, medicaments, etc.,’ it is an epithet of Indra; and the leader forward of Indra in the second line is the worshipper, understood. Gragsmann banishes the last three stanzas to his Appendix as not originally forming part of the hymn.
EY
1 Adityus : see I, 14. 3,
For not an enemy molests the paths which these Adityas tread :
Infallible guards, they strengthen us in happiness.
Now soon may Bhaga, Savitar, Varuna, Mitra, Aryaman
Give us the shelter widely spread which we implore.
With Gods come thou whose fostering care none checks, O Goddess Aditi:
Come, dear to many, with the Lords who guard us well.
For well these Sons of Aditi know to keep enmities aloof:
Unrivalled, giving ample room, they save from woe.
Aditi guard our herd by day, Aditi, free from guile, by night,
Aditi, ever strengthening, save us from grief!
And in the day our hymn is this: May Aditi come nigh to help,
With loving-kindness bring us weal and chase our foes.
And may the Asvins, the divine Pair of Physicians, send us health :
May they remove iniquity and chase our foes.
May Agni bless us with his fires, and Sirya warm us pleasantly :
May the pure Wind breathe sweet on us, and chase our foes,
Drive ye disease and strife away, drive ye away malignity :
Adityas, keep us ever far from sore distress.
Remove from us the arraw, keep famine, Adityas! far away :
Keep enmities afar from us, Lords of all wealth !
Now, O Adityas, grant to us the shelter that lets man go free,
Yea, even the sinner from his sin, ye Bounteous Gods!
Whatever mortal with the power of demons fain would injure us,
May he, impetuous, suffer harm by his own deeds.
May sin o’ertale our human foe, the man who speaketh evil things,
Him who would cause our misery, whose heart is false.
Gods, ye are with the simple ones, ye know each mortal in your hearts :
Ye, Vasus, well discriminate the false and true.
Fain would we have the sheltering aid of mountains and of water-floods :
Keep far from us iniquity, O Heaven and Earth.
So with auspicious sheltering aid do ye, O Vasus, carry us
Beyond all trouble and distress, borne in your ship.
4 With the Lords: séribhth ; that is, the Gods. 13 With the power of demons: ‘from his diabolical nature.’— Wilson,
144 | THE HYMNS OF [BOOK VIII.
18 Adityas, ye Most Mighty Ones, grant to our children and their seed Extended term of life that they may live long days. 19 Sacrifice, O Adityas, is your inward monitor: be kind, For in the bond of kindred we are bound to you. 20 The Maruts’ high protecting aid, the Asvins, and the God who saves, Mitra and Varuna for weal we supplicate. 21 Grant us a home with triple guard, Aryaman, Mitra, Varuna ! Unthreatened, Maruts! meet for praise, and filled with men.
22 And as we human beings, O Adityas, are akin to death, Graciousl7 lengthen ye our lives that we may live.
HYMN XIX. Agni. Sine praise to him, the Lord of Light. The Gods have made the God to be their messenger, ; And sent oblation to the Gods. 2 Agni, the Bounteous Giver, bright with varied flames, laud thou, O singer Sobhari— Him who controls this sacred food with Soma blent, who hath first claim to sacrifice. 3 Thee have we chosen skilfullest in sacrifice, Immortal Priest among the Gods, Wise finisher of this holy rite: - « 4. The Son of Strength, the blesséd, brightly-shining One, Agni whose light is excellent. May he by sacrifice win us in heaven the grace of Mitra, Varuna, and the Floods. 5 The mortal who hath ministered to Agni with oblation, fuel,
ritual lore, | And reverence, skilled in sacrifice, -
19 Your inward monitor ; or near remembrancer, not suffering you to rest until you have rewarded men for their devotions. Ludwig says that the hildh of the text is really i tlah; For sacrifice, Adityas, is your nearest dwelling-place. ny
20 The God who saves: Indra, who is especially the tutelary God of Aryans.
21 Withtriple guard: or, triply defending or defended. According to Siyana, protecting from heat, cold, and wet; or three-storeyed,
2% Akin to death: born subject to death, )
1 The Gods: in the first line are, according to Sa&yana, the priests, ¢, ¢. those who praise: dtvyanti stuvantitt devi yitvijo; but the Bord may be taken in its ordinary signification. oid
5 Ritual lore; védena here can hardly mean, as SAyana explains it, ‘by studying the Veda.’ It may perhaps mean ‘ by knowledge of the proper use of the sacred formulas,’ or as M. Miiller says, ‘by the bundle of grass’ used in sacrifice. See Ane. 8, Literature, p. 28, note, and p. 205.
Verily swift to run are his fleet-footed steeds, and most resplendent fame is his. No trouble caused by Gods or wrought by mortal man from any side o’ertaketh him.
May we by thine own fires be well supplied with fire, O Son
of Strength, O Lord of Might: Thou as our Friend hast worthy men.
Agni, who praises like a guest of friendly mind, is as a car that brings us gear.
Also in thee is found perfect security: thou art the Sovran Lord of wealth. °
That man, moreover, merits praise who brings, auspicious Agni, sacrificial gifts :
May ho win riches by his thoughts.
He for whose sacrifice thou standest up erect is prosperous and rules o’er men. :
He wins with coursers and with singers skilled in song: with heroes he obtains the prize.
He in whose dwelling Agni is chief ornament, and, all-desired, loves his laud well,
And zealously tends his offerings—
His, or the lauding sage& word, his, Son of Strength! who is most prompt with sacred gifts,
Set thou beneath the Gods, Vasu, above mankind, the speech of the intelligent.
He who with sacrificial gifts or homage bringeth very skilful Agni nigh,
Or him who flashes fast with song,
The mortal who with blazing fuel, as his laws command, adores the Perfect God,
Blest with his thoughts in splendour shall exceed all men, as though he overpassed the floods.
Give us the splendour, Agni, which may overcome each greedy fiend in our abode, -
The wrath of evil-hearted folk.
7 Hast worthy men; in us thy worshippers.
10 With coursers and with singers: is successful in chariot-races and is rewarded by the Gols for his sacrifices.
12 Set thou beneath the Gods and above mankind, is said to mean ‘spresd through all the sky.” The meaning of this and the preceding stanza is somewhat obscurely expressed.
"14: The Perfect God; dditim, explained by Sayana as akhandantyam, indivisible, complete,
146 THE HYMNS OF [BOOR VI.
16 That, wherewith Mitra, Varuna, and Aryaman, the Asvins, Bhaga give us light, That may we, by thy power finding best furtherance, worship, O Indra, helped by thee.
17 O Agni, most devout are they, the sages who have set thee Sage exceeding wise, O God, for men to look upon : 18 Who have arranged thine altar. Bless¢d God, at morn, brought thine oblation, pressed the juice. They by their deeds of strength have won them mighty wealthe who have set all their hope im thee.
19 May Agni worshipped bring us bliss, may the gift, Blesséd One, and sacrifice briny bliss : Yea, may our praises bring us bliss. 20 Show forth the mind that brings success in war with fiends, wherewith thou conquerest in fight. Bring down the many firm hopes of our enemies, and let us vanquish with thine aid. 21 I praise with song the Friend of man, whom Gods sent down to be herald aud messenger, Best worshipper, bearer of our gifts.
22 Thou unto sharp-toothed Agni Young and Radiant God, proclaimest with thy song the feast— Agni, who for our sweet strains moulds heroic strength when sacred oil is offered him,
23 While, served with sacrificial oil, now upward and now downward Agni moves his sword, As doth the Asura his robe.
24 The God,the Friend of man, who bears Our gifts to heaven, the God with his sweet-smelling mouth, Distributes, skilled in sacrifice, his precious things, Invoking Priest, Immortal Gad, 25 Son of Strength, Agni, if thou wert the mortal, bright as Mitra! worshipped with our gifts! And I were the Immortal God}.
16 That: radiance or splendour.
20 Brig down the many firm hopes: there is no snbstantive in the text, aud hopes, resolves, thoughts or something similar must be supplied.
21 The Friend of man: or mdnurhitam may mean ‘him who was established by Manus.’
23 Hig sword: the flashing flame. Zhe Asura; the Sun, according to Sayana. Robe: outward form. "
26 I would not give. thee up, Vasu, to calumny or misery, 0 Bounteous One. My worshipper should feel no hunger or distress, nor, Agni, should he live in sin.
27 Like a son cherished in his father’s house, let our oblation rise unto the Gods.
28 With thine immediate aid may I, excellent Agni, ever gain my wish, A mortal with a God to help. 29 O Agni. by thy wisdom, by thy bounties, by thy leading may I gather wealth. 0 Excellent Agni, thou art called my Providence: delight thou to be liberal. 30 Agni, he conquers by thine aid that brings him store of noble heroes and great strength, Whose bond of friendship is thy choice.
31 Thy spark is black and crackling, kindled in due time, O Bounteous, it is taken up.
Thou art the dear Friend of the mighty Mornings: thou
shinest in glimmerings of the night. 3
32 We Sobharis have come to him, for succour, who is good to help with thousand powerse : The Sovran, Trasadasyu’s Friend.
33 O Agni, thou on whom all other fires depend, as branches on the parent stem, I make the treasures of the folk, like songs, mine own, while I exalt thy sovran might.
34 The mortal whom, Adityas, ye, Guileless, lead to the farther bank Of all the princes, Bounteous Ones !|—
35 Whoe’er he be, Man-ruling Kings! the Regent of the race of men— : May we, O Mitra, Varuna, and Aryaman, like him be furtherers of your law. 36 A gift of fifty female slaves hath Trasadasyu given me, Puru- -kutsa’s son, Most liberal, kind, lord of the brave.
26 In sin: such as neglect of the Gods in consequence of poverty.
38 The meaning of the second line appears to be: ‘IT praise Agni better than other men. I overpower their hymns and secure for myself the rewards which they were intended to obtain.’
36 Female slaves: vadhtindm: vadhi means usually a bride, a wife, a woman in general, and here handmaids or female slaves, the wives or daughters of conquered Disas, appear to, be méant. According to von Roth, mares or other female draught-animals are intended.
148 THE HYMNS OF [BOOK VITI.
37 And Syava too for me led forth a strong steed at SuvAstu’s: ‘ford : A herd of three times seventy kine, good lord of gifts, he gave to me. HYMN XX. Maruts. |
Let none, Swift Travellers! check you: come hither, likespirited. stay not far away, | Ye benders even of what is firm.
2 Maruts, Ribhukshans, Rudras, come ye with your cars strongfellied and exceeding brigtst, Come, ye -for whom we long, with food, to sacrifice, come ye with love to Sobhari.
3 For well we know the vigorous might” of Rudra’s Sons, the
Maruts, who are passing strong, a Swift Vishnu’s band, who send the rain. —-
4 Islands are bursting forth and misery is stayed: th-heaven and earth are joined i in one. Decked with bright rings, ye spread the broad expanses suis when ye, Self-luminous, stirred yourselves.
5 Even things immovable shake and reel, the mountains and the forest trees at your approach, And the earth trembles as ye come.
6 To lend free course, O Maruts, to your furious rush, heaven high and higher still gives way, Where they, the Heroes mighty with their arms, display their gleaming ornaments on their forms.
7 After their Godlike nature they, the bull-like Heroes, dazzling and impetuous, wear Great splendour as they show erect. c
37 Suvéistw is in all probability the Soustos of Arrian (Suwad or Swat) near the Képhén or Kabul river. Kine: there is no substantive in the text. The stanza, which has no comment in the printed edition, is very obscure and can be only conjecturally translated. See Ludwig's Translation and Commentary, I, 427, and IV, 380.
4 Sdyana seems to explain this verse, ‘The islands fall asunder, the firmest (trees) experience distress ; they (the winds) distress heaven and earth; the waters hurry onward, Q bright weaponed, self-shining ones, when you agitate them.’—-E, B. C.’s note in Wilson's Translation. The stanza is difficult. I have’ followed, generally, Ludwig’s version. Jslands; the higher unsubmerged grounds. Misery: caused by the preceding hot and dry weather. Are joined in one: as the heavy rain obscures the horizon, Bright rings: worn on the arms or the ankles or carried by the Maruts on their shoulders. See I. 166. 9.
7 Bull-like: thy eset wiceet ox? -utshansaveh is uncertain. Show erect: ehrutapsavah ia str leo :
‘HYMN 20.) THE RIGVEDA, 149
8 The pivot of the Sobharis’ chariot within the golden box is balmed with milk. May they the Well-born, Mighty, kindred of the Cow, aid us to food and to delight. 9 Bring, ye who sprinkle balmy drops, oblations to your vigorous Marut company, To those whose leader is the Bull. ‘10 Come hither, O ye Maruts, on your strong-horsed car, solid in look, with solid naves. Lightly like wingéd falcons, O ye Heroes, come, come to enjoy our offerings. 11 Their decoration is the same: their ornaments of gold are bright upon their arms ; Their lances glitter splendidly. 12 They toil not to defend their bodies from attack, strong Heroes with their mighty arms. Strong are your bows and strong the weapons in your cars, and glory sits on every face. '13 Whose name extendeth like a sea, alone, resplendent, so that all have joy in it, And life-power like ancestral might. 14 Pay honour to these Maruts and sing praise to them, for of the wheel-spokes of the car Of these loud roarers none is last: this is their power, this moves them to give mighty gifts. 15 Blest by your favouring help was he, O Maruts, at the earlier flushings of the morn, And even now shall he be blest. 16 The strong man to whose sacrifice, O Heroes, ye approach that ye may taste thereof, With glories and with war that winneth spoil shall gain preat bliss, ye Shakers of the world. 17 Even as Rudra’s Sous, the brood of the Creator Dyaus, the Asura, desire, O Youthful Ones, so shall it be:
8 Bow: the interior of the chariot. With milk: with fertilizing rain sent by the Maruts. Zhe Cow: Prisni.
9 Ye who sprinkle bulmy drops: priests who offer libations. Whose leader is the Bull: whoro Indra leads. Or, it may be, whose chariot is drawn by bulls, as in the following stanza.
10 Solid in look: or with bull-like, or strong look.
14 None zs last: no part of their chariot wheel is behind the rest in speed. This moves them to give mighty gifts: or, this (characteristic belongs to them) through greatness of their gifts.
15 He: your worshipper.
150 THE HYMNS OF [BOOK VIIT-
18 And these the bounteous, worthy of the Maruts who move onward pouring down the rain— Even for their sake, O Youthful Ones, with kindest heart take us to you to be your own. 19 O Sobhari, with newest song sing out unto the youthful purifying Bulls, Even as a plougher to his steers. 20 Who, like a celebrated boxer, overcome the challengers in every fight : They who, like shining bulls, are most illustrious—honour those Maruts with thy song. 21 Allied by common ancestry, ye Maruts, even the Cows, alike in energy, Lick, all by turns, each other's head. 92. Even mortal man, ye Dancers breast-adorned with gold, attains to brotherhood with you. Mark. ye and notice us, O Maruts; evermore your friendship is secured to us. 23 O Maruts, rich in noble gifts, bring us a portion of the Maruts’ medicine, Ye Coursers who are Friends to us. 24 Haters of those who serve you ‘tot, bliss-bringers, bring us bliss with those auspicious aids Wherewith ye are victorious and guard Sindhu well, and succour Krivi in his need. 25 Maruts, who rest on fair trimmed grass, what balm soever Sindhu or Asikni hath, Or mountains or the seas contain, 26 Ye carry on your bodies, ye who see it all: so’bless us graciously therewith. Cast, Maruts, to the ground our sick man’s malady: replace the dislocated limb.
18 The bounteous: the liberal institutors of sacrifice.
19 Purifying bulls: the strong Maruts who send the sweet rain.
21 Allied by common ancestry: as the offspring of Prisni. The Cows: the Maruts, JLiek....each othar’s head: as they crowd together in their course, According to Sdyana, ‘the cows severally lick up the quarters of the sky.’
22 Ye Dancers: ye who dance through the air.
24 Krivis the eponymus of a warrior tribe in the Panjib, in later times combined with, or identical with the Panchdlas. Sdyana takes krivim here to mean a well: ‘with which you provided a well (for Gotama),’—Wilson.
25 Asitkni; the Aoesines of Quintus Curtius, the Vedio name of the Chandrabhagé, the modern Chendb.
26 Replace the dislocated lind: ‘re-establish his enfeebled frame.’— Wilson.
w
HYMN 21.] THE RIGVEDA L151
bo
‘Vd
9 This youth of ours A the noble who has instituted the sserifice,
HYMN XXI. Indra.
WE call on thee, O Matchless One! We seeking help, possessing nothing firm ourselves,
Call on thee wonderful in fight :
On thee for aid in sacrifice. This youth of ours, the bold, the mighty, hath gone forth.
We therefore, we thy friends, Indra, have chosen thee, freegiver, as our Guardian God.
Come hither, for the drops are here, O Lord of corn-lands, Lord of horses, Lord of kine:
Drink thou the Soma, Soma’s Lord !
For we the kinless singers have drawn hither thee, 6) Indra, who hast numerous kin.
With all the forms thou hast, come thou of bull-like strength, come near to drink the Soma Juice,
Sitting like birds beside thy meath, mingled with milk, that gladdeneth and exalteth thee,
Indra, to thee we sing aloud.
We speak to thee with this our reverential prayer. Why art thou pondering yet awhile?
Here are our wishes; thou art liberal, Lord of Bays: we and our hymns are preseng here.
For not in recent times alone, O Indra, Thunder-armed, have we obtained thine aid.
Of old we knew thy plenteous wealth.
Hero, we knew thy friendship and thy rich rewards: these, Thunderer, now we crave of thee.
QO Vasu, for all wealth that cometh of the kine, sharpen our powers, fair-wisored God.
Him who of old hath brought to us this and that eains: him I magnify for you, ,
Even Indra, O my friends, for help:
Borne by Bay Steeds, the Lord of heroes. ruling men, for it is he who takes delight.
May Maghavan bestow on us his worshippers hundreds of
' cattle and of steeds,
Hero, may we, with thee for Friend, withstand the man who . pants against us in his wrath,
In fight with people rich in kine.
May we be victors in the singer’s battle-song, and meet the wicked, Much-invoked !
Samaecnaemeara Sr
152 THE HYMNS OF (BOOK VIIL'
With heroes smite the foeman and show forth our strength. O Indra, further thou our thoughts. 13 O Indra, from all ancient time rivalless ever and companionless art thou : _ Thou seekest comradeship in war. 14 Thou findest not the wealthy man to be thy friend: those scorn thee who are flown with wine. What time thou thunderest and gatherest, then thou, even as a Bather, art invoked. 15 O Indra, let us not, like fools who waste their lives at home, with friendship such as thine Sit idly by the poured-out juice. 16 Giver of kine, may we not miss thy gracious gifts: let us not rob thee of thine own. Strip even the strong places of the foe, and bring: thy gifts can never be made vain. 17 Indra or blest Sarasvati alone bostows such wealth, treasure so great, or thou, O Chitra, on the worshipper. 18 Chitra is King, and only kinglings are the rest who dwell beside Sarasvatt. He, like Parjanya with his rain, hath spread himself with thousand, yea, with myriad gifts. HYMN XXII. Asvins. Hirnerwarv have I called to-day, for succour, that most ‘wondrous car Which ye ascended, Asvins, ye whose paths are red, swift to give ear, for Sirya’s sake. 2 Car ever young, much longed-for, easily invqked, soon guided, first in deeds of might, ' Which waits and serves, O Sobhari, with benevolence, without a rival or a foe.
13 Thow seekest comradeship in war: pbefriendest thy worshippers when they need thine assistance In battle.
14 Gutherest : the clouds. - M. Miller.
-17 Chitra: the name of this king does not occur elsewhere in the Rigveda.
18 King: rija. Kinglings: radjakth. Purjanya: God of the rain-cloud, regarded as the type of liberal beneficence.
1 Ye whose paths are ved: rudravartant: this epithet of the Asvins is variously explained; ‘having a path which causes weeping iv battle,’ or ‘whose paths are praised,’—Sjyana; ‘advancing on the path to battle.’—- Wilson ; ‘proceeding on terrible roads.’—Muir ; ‘going on Rudra’s path.’— Ludwig ; ‘on your light path.’—Grassmann ; ‘going on a reddish path.’— Pischel. See Veddische Studien, I., pp. 15 and 55—60, For Sdryd’s sake; who chose the Asvins as her husbands. See I, 116, 17,
ll
These Asvins with our homage, these Two Omnipresent Deities .
Hitherward will we bring for kind help, these who seek the dwelling of the worshipper.
One of your chariot wheels is moving swiftly round, one speeds for you its onward course.
Like a milch-cow, O Lords of splendour, and with haste let your benevolence come to us. .
That chariot of yours which hath a triple seat and reins of gold,
The famous car that traverseth the heaven and earth, thereon Nasatyas, Asvins, come.
Ye with your plough, when favouring Manu with your help, ploughed the first harvest in the sky.
As such will we exalt you, Lords of splendour, now, O Asvins, with our prayer and praise.
Come to us, Lords of ample wealth, by paths of everlasting Law,
Whereby to high dominion ye with mighty strength -raised Trikshi, Trasadasyu’s son.
This Soma pressed with stones is yours, ye Heroes, Lords of plenteous wealth.
Approach to drink the Sofma, come, drink in the worshipper’s abode.
QO Asvins, mount the chariot, mount the golden seat, ye who are Lords of plenteous wealth, And bring to us abundant food.
The aids wherewith ye helped Paktha and Adhrigu, and Babhru severed from his friends,—
With those, O Agvins, come hither with speed and soon, and heal whatever is diseased.
When we continually invoke the Asvins, the registless, at this time of day, We lovers of the song, with songs,
4 The movements of the two wheels are not very intelligibly described. See I. 20. 19, and V. 73.3 Like a mileh-cow; a common type of liberality.
6 Ploughed the first harvest; first ploughed the ground and sowed and reaped: that is, taught, by example, mentodoso. Cp. 1117. 21: * Ploughing and sowing barley, O ye Asvins, milking out food for men, ye wonder-workers, Blasting away the Dasyu with your trumpet, ye have bestowed wide light upon the Arya.’
7 Triksht: see VI 46. 8.
10 Paktha, Adhrigu, and Babarw are said to have been kings,
154 - THE HYMNS OF (BOOK VII.
12 Through these, ye Mighty Ones, come hither to my call which brings all blessings, wears all forms, — Through wiich, All-present Heroes, lavishest of food ye strengthened Krivi, come through these. 13 I speak to both of these as such, these Agsvins whom I reverence at this time of day: With homage we entreat them both. 14 Ye who are Lords of splendour, ye whose paths are red, at eve, at morn, at sacrifice, Give us not utterly as prey to mortal foe, ye Rudras, Lords of ample wealth, 15 For bliss I call the blissful car, at morn the inseparable Asvins with their car I call, like Sobhari our sire. 16 Rapid as thought, and strong, and speeding to the joy, bringing your swiftly-coming help, Be to us a protection even from far away, Lords of great wealth, with many aids. 17 Come, Wonder-Workers, to our home, our home, O Agvins, rich in cattle, steeds, and gold, Chief drinkers of the Soma’s juice! 18 Choice-worthy strength, heroic, firm and excellent, uninjured by the Rakshas foe, At this your coming nigh, ye Lords of ample wealth and all good things, may we obtain.
HYMN XXIII Agni. Worsup thou Jatavedas, pray to him who willingly accepts, | Whose smoke wanders at will, and none may grasp his flame. 2 Thou, all men’s friend, Vigvamanas, exaltest Agni with thy song The Giver, and his flames with which no cars contend. 3 Whose resolute assault, to win vigour and food, deserves our praise, —
12 Krivi; see VIII. 20. 24.
14 Ye Rudras: ye red-liued or bright Gods.
17 Hich im cattle: proleptie ; which your coming will make rich.
The Rishi is Visvamanas the son of Vyasva.
1 Who willingly accepts: prattvya4m; according to Séyana, ‘disposed to encounter enemies.’
2 ‘The second line is difficult, as the adjective vishpardhusah stands without. a substantive and may be either the accusative plural or the genitive singular : ‘ who is the giver of chariots to the unenvious (worshipper).’—Wiloon.
3 Assault; on the vblations which the fire consumes,
HYMN 23.] THE RIGVEDA. ee 2:15)
Through whose discovering power the priest obtaineth wealth.
Up springs the imperishable flame, the flame of the Refulgent One
Most bright, with glowing jaws and glory in his train.
Skilled in fair sacrifice, extolled, arise in Godlike loveliness,
Shining with lofty splendour, with effulgent light.
Called straight to our oblations, come, O Agni, through our eulogies,
As thou hast been our envoy bearing up our gifts.
I call your Agni, from of old Invoking Priest of living men:
Him with this song I laud and magnify for you.
Whom, wondrous wise, they animate with solemn rites and his fair form,
Kind as a friend to men who keep the holy Law. :
Him, true to Law, who perfecteth the sacrifice, Law-loving ones !
Ye with your song have gratified in the place of prayer.
May all our sacrifices go to him the truest Angiras,
Who is among mankind the most illustrious Priest.
Imperishable Agni, thine,are all these high enkindled lights,
Like horses and like stallions showing forth their strength.
So give us, Lord of Power and Might, riches combined with hero strength,
And guard us with our sons and grandsons in our frays.
Soon as the eager Lord of men is friendly unto Manu’s race,
Agni averteth from us all the demon host.
O Hero Agni, Lord of men, on hearing this new laud of mine,
Burn down the Rakshasas, enchanters, with thy flame.
No mortal foe can e’er prevail by arts of magic over him
Who serveth Agni well with sacrificial gifts.
Vyagva the sage, who sought the Bull, hath won thee, finder of good things:
As such may we enkindle thee for ample wealth.
Usana Kavya stablished thee, O Agni, as Invoking Priest:
Thee, Jatavedas, Sacrificing Priest for man.
9 Law-loving ones: ‘pious worshippers.—Wilson. Have gratified: or must gratify.
16 Who sought the Bull: the strong Agni. According to Sayana, ‘the showerer (of rain).’
17 Usand Kavya: see Vol. I., Index.
186 THE HYMNS OF [BOOK VIIL
18 All Deities of one accord appointed thee their messenger : Thou, God, through hearing, hadst first claim to sacrifice.
19 Him may the mortal hero make his own immortal messenger, Far-spreading, Purifier, him whose path is black. .
20 With lifted ladles let us call him splendid with his brilliant
flame, Men’s ancient Agni, wasting not, adorable.
21 The man who pays the worship due to him with sacrificial gifts Obtains both plenteous nourishment and hero fame. 22 To Jitavedas Agni, chief in sacrifices, first of all _ With hoimage goes the ladle rich with sacred gifts. 23 Even as Vyasva did, may we with these most high and liberal
hymns Pay worship unto Agni of the splendid flame.
24 Now sing, as Sthirayfipa sang, with lauds to him who spreadeth far, To Agni of the home, O Rishi, Vyasva’s son. 25 As welcome guest of human kind, as offspring of the forest kings, The sages worship ancient Agni for his aid. 26 For men’s oblations brought to him who is the mighty Lord of all, Sit, Agni, mid our homage, on the sacred grass. 27 Grant us abundant treasures, grant the opulence which many crave, With store of heroes, progeny, and high renown. 28 Agni, Most Youthful of the Gods, send evermore the gift of wealth . Unto Varosushaman and to all his folk. 29 A mighty Conqueror art thou, O Agni, so disclose to us Food in our herds of kine and gain of ample wealth. 30 Thou, Agni, art a glorious God: bring hither Mitra, Varuna, Imperial Sovrans, holy-minded, true to Law.
18 Through hearing: and, by causing the Gods to hear, men’s prayers,
a4 Sthdrayapa : said by Siyana to be the name of a Rishi.
25 Forest kings ; tall trees, or trees in general.
28 Vurosushdman : I follow the St, Petersburg Lexicon in joining varo to sushimne aud taking the whole as one word and the uame of a chief. Ludwig translates somewhat as follows: ‘Agni, send quickly to the folk who know the goodly Siman well, the gift of wealth, for ever, Youngest God! to all.’ ’ But in a later volume of his work (III. p. 162) he comes to the conclusion that Sushéman is a proper name, and that varo (which may, he thinks, be an interjection) must not be combined with it,
HYMN XXIV. Indra.
CoMPANIONS, let us learn a prayer to Indra whom the thunder arms,
To glorify your bold and most heroic Friend.
For thou by slaying Vritra art the Vritra-slayer, famed for might.
Thou, Hero, in rich gifts surpassest wealthy chiefs.
ee when glorified, bring us riches of very wondrous ame
Set in the highest rank, Wealth-giver, Lord of Bays !
Yea, Indra, thou disclosest that preéminent dear wealth of men :
Boldly, O Bold One, glorified, bring it to us.
The workers of destruction stay neither thy right hand nor thy left :
Nor hosts that press about thee, Lord of Bays, in fight.
O Thunder-armed, I come with songs to thee as to a stall with kine:
Fulfil the wish and thought of him who sings thy praise.
Chief igi dae through the hymn of Visvamanas think of a
All that concerneth us, Excellent, Mighty Guide.
May we, O Vritra-slayer, O Hero, find this thy newest boon,
Longed-for, and excellent, thou who art much invoked !
O Indra, Dancer, Much-invoked! as thy great power is unsurpassed,
So be thy bounty to the worshipper unchecked.
Most Mighty, most heroic One, for mighty bounty fill thee full.
Though strong, strengthen thyself to win wealth, Maghavan !
O Thunderer, never have our prayers gone forth to any God but thee:
So help us, Maghavan, with thine assistance now.
For, Dancer, verily I find none else for bounty, saving thee,
For splendid wealth and power, thou Lover of the Song.
For Indra pour ye out the drops; meath blent with Soma let him drink :
With bounty and with majesty will he further us.
“9 Dancer : of the dance of war. According to Sdyana, ‘dancer, or who causes to dance, 2. e. agitator, exciter, from Indra’s faculty of internal impulse in all beings.’ — Wilson.
158 THE HYMNS OF [BOOK VITl,
14 I spake to the Bay Coursers’ Lord, to him who gives ability: Now hear the son of Agva as he praises thee.
15 Never was arity Hero born before thee mightier than thou: None certainly like thee in goodness and in wealth.
16 O ministering priest, pour out of the sweet juice what gladdens most ; So is the Hero praised who ever prospers us.
17 Indra, whom Tawny Coursers bear, praise such as thine, preéminent, None by his power or by his goodness hath attained.
18 We, seektng glory, have invoked this Master of all power and might Who must be glorified by constant sacrifice. 19 Come, sing we praise to Indra, friends, the Hero who deserves the laud, Him who with none to aid o’ercomes all tribes of men, 20 To him who wins the kine, who keeps no cattle back, Celestial God, Speak wondrous speech more sweet than butter and than meath.
21 Whose hero powers are measureless, whose bounty ne’er may be surpassed, . Whose liberality, like light, is over all.
22 As Vyasva did, praise Indra, praise the Strong unfluctuating Guide, Who gives the foe’s possessions to the worshipper.
23 Now, son of Vyasva, praise thou him who to the tenth time still is new, P The very Wise, whom living men must glorify. 24 Thou knowest, Indra, Thunder-armed, how to avoid destructive powers, As one secure from pitfalls each returning day.
14 Son of Agua: t.¢. of Vyasva, the Rishi Vi:vamanas.
20 Who keeps no cattle back: either literally who aids his worshippers to win cattle in their raids and gives them all the booty ; or, who sende forth all the kine or rays of light that he has recovered frum the powers of darkness, According to Séyana, ‘who rejects no praise.’
23 Who to the tenth time still 7g new: continually renews his liberality to us. This seems to be the meaning of the dasamam ndvam (tenth-new) of the text. Siyana explains differently : ‘who is the tenth (of the pervading vital principles), the adorable,’
24 Destructive powers ; ‘the plural of Nirriti, Death or Destruction. I adopt Ludwig’s interpretation of the second line. ,
HYMN 25.] ‘THE RIGVEDA. 159
25 O Indra, bring that aid wherewith of old, Most Wondrous! thou didst slay
His foes for active Kutsa: send it down to us. 26 So now we seek thee fresh in might, Most Wonderful in act ! for gain : For thou art he who conqners all our foes for us. 27 Who will set free fromruinous woe, or Arya on the Seven Streams : O valiant Hero, bend the Disa’s weapon down. 28 Asto Varosushaman thou broughtest great riches, for their gain, To Vyasva’s sons, Blest Lady, rich in ample wealth ! 29 Let Narya’s sacrificial meed reach Vyasva’s Soma-bearing sons ; In hundreds and in thousands be the great reward. 30 If one should ask thee, Where is he who sacrificed? Whither lookest thou? Like Vala he hath passed away and dwelleth now on Gomati.
HYMN XXV. Mitra-Varuna, I worsuie you who guard this All, Gods holiest among the
Gods, You, faithful to the Law,whose power is sanctified. 2 So, too, like charioteers are they, Mitra and sapient Varuna, Sons high-born from of old, whose holy laws stand fast. 3 These Twain, possessors of all wealth, most glorious, for supremest sway Aditi, Mighty Mother, true to Law, brought forth.
27 Arya on the Sever’ Streams: from any Aryan enemy in the land of the Seven Rivers, probably the Indus, the five rivers of the Panjab, and the Kubha,
23 Varosushdman: see VIII. 28. 28. Blest Lady: Ushas or Dawn is addressed.
29 Ndrya’s sacrificial meed ; Narya appears to be the name of the institutor of the sacrifice.
30 Ludwig observes: ‘This stanza clearly refers to the greatness of the
reward given by Narya, and its *-.*-2 ++: hare 1-73 80 many cows (presented
by Narya) that one might think . ,'r r= + «of the sacrifice, Vala had
given up his cows [which he had stolen from the Gods, and hidden in a cave],
and taken his departure.’ Ushas says also, ‘my cows are quite superfluous
here, and [ will drive them away to some other place.’ The stanza is addressed
to Ushas, and the second line is the answer she is to give to the question
contained in the first. Gomatt: some affluent of the Indus, which in later
times lent its name to the Gomati, or Gumti, which fiows through Oudhb and
falls into the Ganges.
2 Charioteers: furthegers of eternal Law. See VII. 66. 12.
4 Great Varuna and Mitra, Gods, Asuras and imperial Lords, True to Eternal Law proclaim the high decree.
5 The offspring of a lofty Power, Daksha’s Two Sons exceeding strong, Who, Lords of flowing rain, dwell in the place of food. 6 Ye who have gathered up your gifts, celestial and terrestrial food Let your rain come to us fraught with the mist of heaven. 7 The Twain, who from the lofty sky seem to look down on herds below, Holy, imperial Lords, are set to be revered. 8 They, true to Law, exceeding strong, have sat them down for sovran rule: Princes whose laws stand fast, they have obtained their sway. 9 Pathfinders even better than the eye, with unobstructed sight, Even when they close their lids, observant, they perceive. 10 So may the Goddess Aditi, may the Nasatyas guard us well, The Maruts guard us well, endowed with mighty strength. 11 Do ye, O Bounteons Gods, protect our dwelling-place by day and night: With you for our defenders may-we go unharmed. 12 May we, unharmed, serve bountiful Vishnu, the God who slayeth none: Self-moving Sindhu hear and be the first to mark. 13 This sure protection we elect, desirable and reaching far, Which Mitra, Varuna, and Aryaman afford. 14 And may the Sindhu of the floods, the Maruts, and the Agvin Pair, Boon Indra, and boon Vishnu have one mind with us. 15 Because these warring Heroes stay the enmity of every foe, As the fierce water-flood repels the furious ones. 16 Here this one God, the Lord of men, looks forth exceeding far and wide: And we, for your advantage, keep his holy laws. 17 We keep the old accustomed laws, the statutes of supremacy, The long-known laws of Mitra and of Varuna.
EER EREREREEEEnee een 5 Daksha’s Two Sons: or sons of power or energy, according to Sayana. Daksha, a3 a creative power, is frequently associated with Aditi. Place of food; heaven from which the food-producing rain comes, 12 Sindhu: the Indus. According to Sayana, Vishnu who causes wealth to flow to his woishippers.
18 He who hath measured with his ray the boundaries of heaven and earth, And with his majesty hath filled the two worlds full, 19 Surya hath spread his light aloft up to the region of the sky, _ Like Agni all aflame when gifts are offered him. 20 With him who sits afar the word is lord of food that comes from kine, Controller of the gift of unempoisoned food. 21 So unto Sirya, Heaven, and Earth at morning and at eve 1 speak. Bringing enjoyments.ever rise thou up for us. « - 22 From Ukshanydyana a bay, from Haraydna a white steed,
- And from Sushdiman we obtained a harnessed car. ’ 23 These two shall bring me further gain of troops of tawnycoloured steeds, The carriers shall they be of active men of war.
24 And the two sages have I gained who hold the reins and bear
the whip, And the two great strong coursers, with my newest song. HYMN XXVI. Asvins. I caLu your chariot to. receive united praise mid princely men, Strong Gods who pour down wealth, of never vanquished might!
2 Ye to Varosushiaman come, Niasatyas, for this glorious rite, With your protecting aid, Strong Gods, who pour down wealth.
20 Varuna has only to command and men have milk and wholesome food. Sdyana explairts differently : ‘Raise your voice in the spacious hall of sacrifice to him who is lord over food derived from cattle.’—~Wilson.
21 Thou: Strya, that is, according to Sayaxa, Mitra and Varuna in Sirya’s shape,
22 Sushdman : here without Varo, the prefix or interjection or whatever it may be. See VIII. 23. 28.
23 These two ; horses.
24 Two sages: viprd: the meaning is uncertain. According to S4yana the word is an epithet of ‘coursers’: ‘sagacious.’~-Wilson. " Ludwig thinks that the grooms (probably enslaved enemies) are ironically called sages, or as he translates, Brahmans. Dr. Muir translates the stanza differently: ‘I have celebrated at the same time with a new hymn, these two sages and mighty [princes], strong, swift, and carrying whips.’ But this rendering has little to recommend it. ' 1 Princely men; the Séris or institutors of the sacrifice.
2 Varosushdman : see VIII. 23. 28. Who pour down wealth: vrishanvast ; see IV. 50. 10, note.
“il
3 So with oblations we invoke you, rich in ample wealth, to-day, When night hath passed, O ye who send us plenteous food. 4. O Asvins, Heroes, let your car, famed, best to travel, come to us, And, for his glory, mark your zealous servant’s lauds. 5 Asvins, who send us precious gifts, even when offended, think of him: For ye, O Rudras, lead us safe beyond our foes. 6 For, Wonder-Workers, with fleet steeds ye fly completely round this All, Stirring our thonghts, ye Lords of splendour, honey-hued. 7 With all-sustaining opulence, Asvins, come hitherward to us, Ye rich and noble Heroes, ne’er to be o’erthrown. 8 ‘To welcome this mine offering, O ye Indralike Nasatyas, come As Gods of best accord this day with other Gods. . 9 For wa, like Vyasva, lifting up our voice like oxen, call on you: With all your loving kindness, Sages, come to us, 10 O Rishi, land the Asvins well. Will they not listen to thy call? ' Will they not burn the Panis who are nearer them ? 11 O Heroes, listen to the son of Vyasva, and regard me here, Varuna, Mitra, Aryaman, of one accord. 12 Gods whom we yearn for, of your gifts, of what ye bring to us, bestow s By princes’ hands on me, ye Mighty, day by day. 13 Him whom your sacrifices clothe, even as a woman with her robe, The Agvins help to glory honouring him well.
14 Whoso regards your care of men as succour widest in its reach, About his dwelling go, ye Asvins, loving us.
15 Come to us ye who pour down: wealth, gome to the home which men must guard : Like shafts, ye are made meet for sacrifice by song. 16 Most fetching of all calls, the laud, as envoy, Heroes, called to you: Be it your own, O Asvin Pair.
17 Be ye in yonder sea of heaven, or joying in the home of food, Listen to me, Immortal Ones.
5 Rudras: bright Gods.
6 Honey-hued : madhuvarnd : ‘of fascinating complexion.’— Wilson.
15 Like shafts ; as arrows are sharpened for their work, so the Asvins are prepared for the sacrifice by the Rishi’s hymn. The word vwishudrihd, ex-
plained by Sdyana as two arrows, is difficult, and other readings and explanations have been suggested.
od
18 This river with his lucid flow attracts you, more than all the streams, —~ Even Sindhu with his path of gold.
19 O Asvins, with that glorious fame come hither, through our brilliant song, Come ye whose ways are marked with light. 20 Harness the steeds who drawthté Gar, O Vasu, bring the wellfed pair. -——— : O Vayn,drmk thou of our meath: come unto” our drink- _-~- Offerings,
21 Wonderful Vayu, Lord of Right, thou who art Tvashtar’s son-
in-] aw, .
Thy saving succour we elect. 22 To Tvashtar’s son-in-law we pray for wealth whereof he hath control : For glory we seek Vayu, men with juice effused. 23 From heaven, auspicious Vayu, come ; drive hither with thy noble steeds: Come on thy mighty car with wide-extending seat. 24 We oe thee to the homes of men, thee wealthiest in noble foo And liberal as a press-stone with a horse’s back.
25 So, glad and joyful in “thine heart, do thou, God, Vayu, first
of all Vouchsafe us water, strength, and thought. HYMN XXVIII. Viavedevas, Curr Priest is Agni at the laud, as stones and grass at sacrifice :
With song I seek the Maruts, Brahmanaspati, Gods for help much to be desired.
eed
18 With his lucid flow: svetaytvart; taken by Siyanaas the name of ariver,
_ 21 Trashtar’s son-in-law: the Commentators giveno satisfactory explanation. Saranyfi, Tvashtar’s daughter, was the wife of Vivasv4n, who cannot be identified with Vayu. See Hillebrandt, Vedische Mythologie, I. p. 521.
24 The second line is difficult. The press-stone which produces the Soma juice which makes the Gods bountiful is regarded as a type of liberality ; it may be called “guerstehtha~, literally, horse-backed, because it bears its load of Soma s:...- on borse. ‘ Sharp-backed’, ‘ with sharp ridges’, as suggested by Pischel, gives a better meaning.
1 Chief Priest : according to Sayana, purdhitah here is taken in its primary sense of ‘ placed in front,’ that is, set by the priests on the uttaravedt or northern altar or fire-receptacle. The laud: ukthd:akind of religious service consisting of the recitation of certain eulogistic verses.
164 THE HYMNS OF [BOOK VEEL
_ 2 Tsing to cattle and to Earth, to trees, to Dawns, to Night, to plants. O all ye Vasus, ye possessors of all wealth, be ye the furtherers of our thoughts. 8 Forth go, with Agni, to the Gods our sacrifice of ancient use, To the Adityas, Varuna whose Law stands fast, and the alllightening Marut truop. 4 Lords of all wealth, may they be strongtheners of man, des stroyers of his enemies. Lords of all wealth, do ye, with guards which none may harm, preserve our dwelling free from foes. 5 Come to*us with one mind to-day, come to us all with one accord, Maruts with holy song, and, Goddess Aditi, Mighty One, to our ‘house and home. . 6 Send us delightful things, ye Maruts, on your steeds: come . ye, O Mitra, to our gifts. Let Indra, Varuna, and the Adityas sit, swift Heroes, on our sacred grass. _ 7 We who have trimmed the grass for you, and set the banquet
in array, And pressed the Soma, call you, Varuna, like men, with sacrificial fires aflame. a
8 O Maruts, Vishnu, Asvins, Pishan, haste away with minds turned hitherward to me. Let the Strong Indra, famed as Vritra’s slayer, come first with the winners of the spoil. | “9 Ye Guileless Gods, bestow on us a refuge strong on every side, A sure protection, Vasus, unassailable from near at hand or from afar. . 10 Kinship have I with you, and close alliance, O ye Gods, destroyers of our foes, Call us to our prosperity of former days, and soon to new felicity. 1k For now have I sent forth to you, that I may win a fair reward, Lords of all wealth, with homage, this my song of praise like a milch-cow that ‘faileth not. Sc a ee eet ee ear a8
2 f sing to: or I glorify, in order that I may win or propitiate them. )
6 Come ye, O Mitra: Varuna and Aryaman being understood.
7 Like men: manushvdt ; or after the manner of Manus.
11 Like a mileh-cow that faileth not: the meaning of dnydm here is somewhat uncertain. Sdyana- explains it by ad ishtupdredim, unprecedented, and Grassmann by.‘a stream that never dries up. I have adopted Tudwig’s ‘interpretation.
12 Excellent Savitar hath mounted up on high for you, ye sure and careful Guides. Bipeds and quadrupeds, with several hopes and aims, and birds have settled to their tasks.
13 Singing their praise with Godlike thought let us invoke each God for grace, Each God to bring you help, each God to strengthen you. 14 For of one spirit are the Gods with mortal man, co-sharers all of gracious gifts. May they increase our strength hereafter and to-day, provid-
ing ease and ample room. . 15 I laud you, O ye Guileless Gods, here where we meet to render praise.
None, Varuna and Mitra, harms the mortal man who ono and obeys your laws.
16 He nmaakes his house endure, he gathers plenteous food who pays obedience to your will. Born in his sons anew he spreads as Law commands, and prospers every way unharmed.
17 E’en without war be gathers wealth, and goes his way on pleasant paths, Whom Mitra, Varuna, antl Aryaman protect, sharing oS gift, of one accord.
18 E’en on the plain for him ye make a sloping Pech an easy way where road is none: And far away from him the ineffectual shat must vanish, shot at him in vain.
19 If ye appoint the rite to-day, kind Rulers, when the oe as-
cends, -
Lords of all wealth, at sunset or at waking-time, or be it at the noon of day,
20 Or, Asuras, when ye have sheltered the worshipper who goes to sacrifice, at eve, May we, O Vasus, ye possessors of all wealth, come ‘then into the midst of you. 21 If ye to-day at sunrise, or at noon, or in the gloom of eve, Lords of all riches, give fair treasure to the man, the wise man who hath sacrificed, 22 Then we, imperial Rulers, claim of you this boon, your wide protection, as & son. May we, Adityas, offering holy gifts, obtain thet which ae bring us greater bliss.
HYMN XXVIII. Visvedevas. Tue Thirty Gods and Three besides, whose seat hath been the sacred grass, From time of old have found and gained. ‘2 Varuna, Mitra, Aryaman, Agnis, with Consorts, sending boons, To whom our Vashat! is addressed : 3 These are our guardians in the west, and northward here, and in the south, And on the east, with all the tribe. 4 Kiven as the Gods desire so verily shall it be. None minisheth this poWer of theirs, No demon, and no mortal man. 5 The Seven carry seven spears ; seven are the splendours they possess, And seven the glories they assume.
HYMN XXIX, Visvedevas. One is a youth brown, active, manifold: he decks the golden one with ornament. 2 Another, luminous, occupies the place of sacrifice, Sage, among the Gods. 3 One brandishes in his hand an iren knife, firm, in his seat amid the Deities. 4 Another holds the thunderbolt, wherewith he slays the Vritras, resting in his band.
1 Thirty Gods and Three: see I. 139. 11.
' 2 Agnis; Agni in his various forms and under different names. With Consorts: with the Gnas, Celestial Dames, wives of the G8ds. Vashat/: the exclamation made when the oblation is offered,
4 No demon and no mortal man: or no mortal who presents no offerings to the Gods.
5 The Seven: the Maruts, seven, or seven times nine, or seven times seven in number, SAyava mentions the legend of their birth, which will be found in the Rdmdyana, Book I., Cantos 46, 47. The meaning is merely that the Maruis carry lances, that is, their lightnings, and are aplendidly adorned. See I. 37. The connexion of this stanza with the preceding is not obvious.
1 One: Soma, ‘The yellow Soma juice is itself an ornament to the gold on the finger (Atharvaveda, XVIII. 3. 18, hiranyapfvah) of the priest.’ —Ludwig. According to others, Soma aa the Moon is intended, who ‘decorates (himself) with golden ornaments.’ Wilson.
2 Another, luminous: Agni, 3 One brandishes ; Tvashtar, as the Artificer of the Gods, 4 Another holds the thunderbolt ; Indra.
5 Another bears a pointed weapon: bright is he, and strong, with healing medicines. 6 Another, thief-like, watches well the ways, and knows the places where the treasures lie. 7 Another with his mighty stride hath made his three steps thither where the Gods rejoice. 8 Two with one Dame ride on with wingéd steeds, and journey forth like travellers on their way. 9 Two, highest, in the heavens have set their seat, worshipped with holy oil, Imperial Kings. 10 Some, singing lauds, conceived the Sima-hymn,s great hymn whereby they caused the Sun to shine. HYMN XXX. Visvedevas. Nor one of you, ye Gods, is small, none of you is a feeble child : : All of you, verily, are great. 2 Thus be ye lauded, ye destroyers of the foe, ye Three-and- Thirty Deities, The Gods of man, the Holy Ones. -3 As such defend and succour us, with benedictions speak to us : Lead us not from our fathers’ and from Manu’s path into the distance far away. * 4 Ye Deities who stay with us, and all ye Gods of all mankind,
Give us your wide protection, give shelter for cattle and for steed.
«
HYMN XXXII. Various Deities. Tuav Brahman pleases Indra well, who worships, sacrifices, pours Libation, and prepares the meal.
5 Another : Rudra. See I. 48. 4. 6 Another: Pishan. See I 42,
7 Another with his mighty stride: Vishnu. Thither: to his station in the height of heaven.
8 Two with one Dame; the Asvins with Siryd. See I. 116. 17. 9 Two, highest : Mitra and Varuna. 10 Some, singing lauds: the Angirases, or, according to Séyana, the Atris.
- 9 Three-and-Vhirty Deities: sea 1.189. 11. The Gods of man: ox, God whom Manu worshipped, which interpretation is supported by stanza 3.
4 Who stay with us: or ave present at this saerifice.
1 Brahman; here any pious worshipper. not one of the regular professional priests, but the inatitutor of sacrifice who during the ceremony may be regarded as their chief. Prepares the meal: pasupurod °s tdikam pachate: Sayana; Foooks the cake which is an essential part of the animal sacrifice, ete.’
2 Sakra protects’ from woe the man who gives him sacrificial cake . And offers Soma blent with milk. 3 His chariot shall be glorious, sped by Gods, and mighty shall he be, - - | Subduing all hostilities. 4 Each day that passes, in his house flows his libation, rich in milk, -Exhaustless, bringing progeny. 5 O Gods, with constant draught of milk, husband and wife with ong accord Press out and wash the Soma juice. 6 They gain sufficient food: they come united to the sacred grass, And never do they fail in strength. 7 Never do they deny or seek to hide the favour of the Gods : They win high glory for themselves. 8 With sons and daughters by their side they reach their full extent of life, Both decked with ornaments of gold. 9° Serving the Immortal One with gifts of sacrificial meal and wealth They satisty the claims of love and ‘pay due honour to the Gods. 10 We claim protection from the Hills, we elaim protection of the Floods, _Of him who stands by Vishnu’s side. 11 May Pfashan come, and Bhaga, Lord of wealth, All-bounteous, for our weal: Broad be the path that leads to bliss : - 12 Aramati, and, free from foes, Vigva with spirit of a God, _ And the Adityas’ peerless might. 13 Seeing that Mitra, Aryaman, and Varuna are guarding us, The paths of Law are fair to tread.
9 The Immortal One; amotidya : Agni, or the Immortal (host), that is, the Gods in general, According to Sayana, ‘that they may obtain immortality «(in their sons and descendants).’ hey satisfy; this pdda is considered by some, on metrical and other grounds, to be an interpolation. According to. Pischet ( Vedisehe Studien, I. p. 178), the half-line refers to the beating aud preparation of the rough stalks of the Soma plant, : 0 CF. him who stands by Vishnw’s side; of Vishnu and his associate Indra. ——LUcwig,
12 Aramuti: the Genius of Devotion, Viva; Dyaus }—Ludwig. cA the worshippers,’ according to Sayana.
14 I glorify with song, for wealth, Agni the God, the - first
of you. We honour asa well-loved Friend the God who prospereth our fields. 15 Asin all frays the hero, so swift moves his car whom Gods attend.
The man who, sacrificing, strives to win the heart of Deities will conquer those who worship not. 16 Ne’er are ye injured, worshipper, presser of juice, or pious man. The man who, sacrificing, strives to win the heart of Deities will conquer those who worship not. 17 None in his action equals him, none holds him® far or keeps him off. The man who, sacrificing, strives to win the heart of Deities will conquer those who worship not. 18 Such strength of heroes shall be his, such mastery of fleet- : foot steeds. The man who, sacrificing, strives to win the heart of Deities will conquer those who worship not.
HYMN XXXII. Indra, Kanvas, tell forth with song the deeds of Indra, the Impetuous, Wrought in the Soma’s wild delight. 2 Strong God, he slew Anargani, Sribinda, Pipru, and the fiend Ahisuva, and loosed the floods. 8 Thou broughtest down the dwelling-place, the height of lofty Arbuda. That exploit, Indra, must he famed, 4 Bold, to your famous Soma I call the fair-visored God for aid, Down like a torrent from the hill. 5 Rejoicing in the Soma-draughts, Hero, burst open, like a fort, The stall of horses and of kine, 6 If my libation gladdens, if thou takest pleasure in my laud, Come with thy Godhead from afar.
14 Who prospereth our fields: kshetrastdhusam ; Siyana explains kshetra (the modern Hindft het, a field), as sacrifice : ‘the bountiful perfecter of the sacrifice. — Wilson.
1 Phe Impetuous; rijishinah: ‘the drinker of the stale Soma.’—~ Wilson.
2 The fiend: the Dasa, or savage, All the names are names of demons of drought, of whom Pipru has been mentioned frequently in preceding Buoks,
3 Arbuda: see I. 51.6; II. 11. 20; 14. 4. '
4 Like a torrent from the hill: ‘as (a traveller invokes) the water ‘from a cloud.’ Wilson.
7 O Indra, Lover of the Song, the singers of thy praise are we : O Soma-drinker, quicken us. 8 And, taking thy delight with us, bring us still undiminshed food : Great is thy wealth, O Maghavan. 9 Make thou us rich in herds of kine, in steeds, in gold: let us exert Our strength in sacrificial gifts. 10 Let us call him to aid whose hands stretch far, to whom high laud is due, Who worketh well to succour us. 11 He, Satakratu, even in fight acts asa Vritra-slayer still : He gives his worshippers much wealth. 12 May he, this Sakra, strengthen us, Boon God who satisfies our needs, Indra, with all his saving helps. 13 To him, the mighty stream of wealth, the Soma-presser’s rescuing Friend, To Indra sing your song of praise ; 14 Who bringeth what is great and firm, who winneth glory in his wars, Lord of vast wealth through power and might. 15 There liveth none to check or stay his energies and gracious deeds : None who can say, He giveth not. 16 No debt is due by Brahmans now, by active men who press the juice: - Well hath each Soma-draught been paid. 17 Sing ye to him who must be praised, say lauds to him who must be praised, Bring prayer to him who must be praised. 18 May he, unchecked, strong, meet for praise, bring hundreds, thousands forth to light, Indra who aids the worshipper. 19 Go with thy Godlike nature forth, go where the folk are calling thee : Drink, Indra, of the drops we pour.
11 Satekratu; Lord of a Hundred Powers,
12 Sukrau; the Mighty.
16 The Brahmans or worshippers have. by offering libations, discharged their obligations to the Gods, and the Goda have repaid them, or will soon repay them for their offerings.
18 Hundreds, thousands; countless treasures for us to enjoy.
20 Drink milky draughts which are thine own, this too which was with Tugrya once, This is it, Indra, that is thine.
21 Pass him who pours libations out in angry mood or after sin: Here drink the juice we offer thee.
22 Over the three great distances, past the Five Peoples go thy way, _ O Indra, noticing our voice. 23 Send forth thy ray like Stirya: let my songs attract thee hitherward Like waters gathering to the vale.
24 Now to the Hero fair of cheek, Adhvaryu, pour the Soma forth : Bring of the juice that he may drink ; =
25 Who cleft the water-cloud in twain, loosed rivers for their downward flow, And set the ripe milk in the kine.
26 He, meet for praise, slew Vritra, slew Ahiguva, OUrnavabha’s son, And pierced through Arbuda with frost.
27 To him your matchless Mighty One, unconquerable Conqueror, Sing forth the prayer which Gods have given:
28 Indra, who in the wild delight of Soma juice considers ~ e All holy Laws among the Gods.
29 Hither let these thy Bay& who share thy banquet, Steeds with golden manes, Convey thee to the feast prepared.
30 Hither, O thou whom many laud, the Bays whom Priyamedha praised Shall bring thee to the Soma-draught.
, HYMN XXXII. Indra. We compass tlfee like waters, we whose grass is trimmed and Soma pressed. Here where the filter pours its stream, thy worshippers round thee, O Vritra-slayer, sit.
20 Which was with Tugrya: like that which thy favourite Bhujyu (see Vol. I., Index) formerly offered thee.
22 The three great distances: the space in front of thee, behind thee, and at thy side. Noticing our voice: hearing and attending to our invocations, Come to us who are thy true worshippers, and pass by others who worship thee in the hope of being avenged upon their enemies or of obtaining pardon for some sin.
26 Ornavabha’s son: Aurnavibha: a demon of drought. See II. 11, 18. With frost : making the piercing cold of winter his weapon.
1 The filter: or woollen strainer through which the Soma juice is run to purify it,
172 THE HYMNS OF [BOOK VII.
2 Men, Vasu! by the Soma, with lauds call thee to the foremost place: When comest thou athirst unto the juice as home, O Indra, like a bellowing bull? 3 Boldly, Bold Hero, bring us spoil in thousands for the Kanvas’ sake: O active Maghavan, with eager prayer we crave the yellowhued with store of kine. 4 Medhyatithi, to Indra sing, drink of the juice to make thee glad. Close-knit to his Bay Steeds, bolt-armed, beside the juice is he: his chariot is of gold. : 5 He who if praised as strong of hand both right and left, most wise and bold: Indra who, rich in hundreds, gathers thousands up, honoured as breaker-down of forts. 6 The bold of heart whom none proyokes, who stands in bearded confidence ; Much-lauded, very glorious, overthrowing foes, strong Helper, like a bull with might. 7 Who knows what vital power he wins, drinking beside the. “flowing juice ? ; This is the fair-cheeked God who, joying in the draught, breaks down the castles in his strength. 8 As a wild elephant rushes on, this way and that way, mad with heat, None may compel thee, yet come hither to the draught; thou movest mighty in thy power. 9 When-he, the Mighty, ne’er o’erthrown, stedfast, made ready for the fight, When Indra Maghavan lists to his praisews call, he will not stand aloof, but come. 10 Yea, verily, thou art a Bull, with a bull’s rush, whom none. may stay :
a
2 As home: as familiar to thee as thine own home,
3 Zhe yellow-hued: there is no substantive, but gold must be intended.
6 In beurded confidence: a conjectural paraphrase. Smdsrushu (in (bis) beard) is said by SAyana to mean here ‘in combats,’ that is, perhaps, as Ludwig. suggests, among ranks of men bristling with spears. But this can hardly be the meaning of the word which ‘is probably an idiomatic expression for the fierce look of a warrior who challenges the foe.’—Ludwig. So, in the Edda, Thoérr, when about to meet a foe, is said to have ‘raised his beard’s voice.’ See Grimm, Teutonic Mythology, I. 177 (English Translation).
8 Mud with heat: that is, mast, or as phonetically spelt, mat.
10 Thou arta Bull: vrishd: or strong and mighty. As has been observed before (VIII. 18. 81, note), some of the Vedic poets delight in the repetition of this word and its derivatives. ;
Thou, Mighty One, art celebrated as a Bull, famed as a Bull both near and far.
11 Thy reins are very bulls in strength, bulls’ strength is in thy ' golden whip.
Thy car, O Maghavan, thy Bays are strong as bulls: thou, Satakratu, art a Bull.
12 Let the strong presser press for thee. Bring hither, thou straight-rushing Bull. The mighty makes the mighty run in flowing streams for thee whom thy Bay Horses bear.
13 Come, thou most potent Indra, come to drink the savoury Soma juice. . Maghavan, very wise, will quickly come to hear the songs, the prayer, the hymns of praise.
14 When thou hast mounted on thy car let thy yoked Bay Steeds carry thee
Past other mens’ Vhations, Lord of Hundred Powers, thee, Vritra-slayer, thee our Friend.
15 O thou Most Lofty One, accept our laud as nearest to thine heart. | May our libations be most sweet to make thee glad, O Somadrinker, Heavenly Lord.
16 Neither in thy decree nor mine, but in another’s he delights,— The man who brought us unto this.
17 Indra himself hath said, The mind of woman brooks not discipline, Her intellect hath little weight. 18 His pair of horses, rushing on in their wild transport, draw his car : ¥ , High-lifted is the stallion’s yoke.
19 Cast down thine eyes and look not up. More closely set thy feet. Let none See what thy garment veils, for thou, a Brahman, hast become a dame. "
ee
11 Golden whip: the lightning, with which Indra lashes the clouds, his horses.
12 The mighty makes the mighty run: the priest makes the Soma juice flow.
16 The last four stanzas of the hymn are not very intelligible, nor is their connexion with the preceding verses obvious, Stanzas 16 and 18 appear to be spoken by a woman and 17 by aman. Stanza 19 is said to be addressed by Indra to Asanga son of Playoga who had been changed to a woman by the. imprecation of the Gods, and who was afterwards restored to manhood.
HYMN XXXIV. Tadic: Come hither, Indra, with thy Bays, come thou to Kanva’s eulogy, Ye by sata of yonder Dyaus, God bright by day! have gone to heaven. | 2 May the stone draw thee as it speaks, the Soma-stone with ringing voice. Ye by command of yonder Dyaus, etc. 3 The stones’ rim shakes the Soma here like a wolf worrying a
sheep. Ye, ete. ~, 4 The Kanvas call thee hitherward for succour and to win the spoil. 2 Ye, ete. eee 5 I ae a thee, as for the Strong, the first draugh+-of the juices sned. ee 6 Come with abundant blessings, come. ith perfect care to suc-
cour us. - 7 Come, Lord of lofty thought, who hast infinite wealth and countless aids. eee 8 Adorable mid Gods, the Priest good to mankind shall bring thee near. ‘i 9 As wings the falcon, so thy Bays rushing in joy shall carry thee. 10 Come from the enemy to us, toSvaha! and the Soma-draught. 11 Come hither with thine ear inclined to hear, take pleasure in our lauds. 12 Lord of well-nourished Horses, come with,well-fed Steeds alike in hue. 13 Come hither from the mountains, come from regions of the sea of air,
The Rishi is Nipatithi of the family of Kanva, but stanzas 16—18 are ascribed in the Index to the thousand Vasurochishas who are said to have been a division of the family of Angiras.
1 The exact meaning of the second line, which is the burden of the first fifteen stanzas, is obscure. Ye probably means Indra’s horses, and God bright by day! (divdévaso) Indra himself; that is, ye, horses, and thou, Indra, have gone to heaven. The Scholiast offers two different explanations, in one case boldly altering two words of the text. See Wilson’s Translation, note,
8 The Priest good to mankind: or, the Invoking Priest, Invoker or Herald established by Manu, namely Agni,
10 Svdhd; an exclamation used in sacrifice ; Ave! or Hail !
~
_ HYMN 33.) THE RIGVEDA, "78
14 Disclose to us, O Hero, wealth in thousands both of kine and steeds
15 Bring riches hitherward to us in hundreds, thousands, myriads. Ye by command of yonder Dyaus, God bright by: day! have gone to heaven.
16 The thousand steeds, the mightiest troop, which we and Indra ‘. have received
From Vasurochis as a gift, 17 The brown that match the wind in speed, and bright bay coursers fleet of foot, Like Suns, resplendent are they all. a 18 Mid the Paravata’s rich gifts, swift steeds whose wheels run rapidly, I seemed to stand amid a wood.
HYMN XXXV. , Asvins. Wirt Agni and with Indra, Vishnu, Varuna, with the Adityas, Rudras, Vasus, closely leagued ; Accordant, of one mind with Sfirya and with Dawn, O Asvins, drink the Soma juice.
2 With all the Holy Thoughts, all being, Mighty Ones! in close alliance with the Mountains, Heaven, and Earth ;
Accordant, of one mind with Sfrya and with Dawn, O Asvins, drink the Soma juice.
38 With all the Deities, three times eleven, here, in close alliance with the Maruts, Bhrigus, Floods ;
Accordant, of one mind with Strya and with Dawn, O Asvins, drink the Soma juice.
4 Accept the sacrifice, attend to this my call: come nigh, O ye Twain Gods, to all libations here. Accordant, of one mind with Sfrya and with Dawn, O Asvins, bring us strengthening food.
5 Accept our praise-song as a youth acceptsa maid. Come nigh, O ye Twain Gods, to all libations here. Accordant, of one mind with Surya and with Dawn, O Asvins, bring us strengthening food.
16 Vasurochis: vdsurochishah is probably the ablative singular, and not the nominative plural, of the name of the inatitutor of the sacrifice. ‘Wilson, following Sayana, translates : ‘We, the thousand Vasurochishas, and Indra (our leader), when we obtain vigorous herds of horsea,—.'
18 The Pdrdvuia is Vasurochis. The Paravatas are probably the mTapunrat
of Ptolemy, who were settled northwards of Arachosia —Ludwig,
5 A youth: literally two youths. ‘As youths are delighted (by the voices of maidens.’— Wilson.
ats
176 THE HYMNS OF [BOOK VIIz,
6 Accept the songs we sing, accept the solemn rite. Come nigh, O ye Twain Gods, to all libations here. Accordant, of one mind with Sirya and with Dawn, O Asvins, bring us strengthening food. | 7 Ye fly as starlings fly unto the forest trees; like buffaloes ye seek the Soma we have shed. Accordant, of one mind with Surya and with Dawn, come thrice, O Asvins, to our home. 8 Ye fly like swans, like those who travel on their way; like buffaloes ye seek the Soma we have shed. Accordanf, of one mind with Sirya and with Dawn, come thrice, O Asvins, to our home. ‘9 Ye fly to our oblation like a pair of hawks; like buffaloes ye seek the Soma we have shed. Accordant, of one mind with Sarya and with Dawn, come
thrice, O Asvins, to our home. 10 Come hitherward and drink and satisfy yourselves, bestow upon us progeny and affluence. Accordant, of one mind with Sairya and with Dawn, O Asvins, grant us vigorous strength. 11 Conquer your foes, protect us, praise your worshippers ; bestow
upon us progeny and affluence., Accordant, of one mind with Sirya and with Dawn, O Asvins,
| grant us vigorous strength. 12 Slay enemies, animate men whom ye befriend; bestow upon
us progeny and affluence. Accordant, of one mind with Sarya and with Dawn, O Asvins,
grant us vigorous strength. 13 With Mitra, Varuna, Dharma, and the Maruts in your company approach unto your praiser’s call. Accordant, of one mind with Sarya and with Dawn, and with the Adityas, Asvins ! come. 14 With Vishnu and the Angirases attending you, aud with the Maruts come unto your praiser’s call. Accordant, of one mind with S4rya and with Dawn, and with the Adityas, Asvins! come. 15 With Ribhus and with Vajas, O ye Mighty Ones, leagued with the Maruts come ye to your praiser’s call. Accordant, of one mind with Stirya and with Dawn, and with the Adityas, Asvins! come. 8 Ye come eagerly to the Soma as thirsty hansas (swans, geese, or flamin-
goes) travellers, and buffaloes hasten to the water. 13 Dharma: Right, Justice, Law, Virtue or Duty personified,
ete
Give spirit to our prayer and animate our thoughts; slay ye the Rakshasas and drive away disease.
Accordant, of one mind with Sfrya and with Dawn, the presser’s Soma, Asvins! drink.
Strengthen the Ruling Power, strengthen the men of war; slay ye the Rakshasas and drive away disease.
Accordant, of one mind with Strya and with Dawn, the presser’s Soma, Asvins! drink.
Give strength unto the milch-kine, give the people strength, slay ye the Rakshasas and drive away disease.
Accordant, of one mind with Sirya and with Dawn, the presser’s Soma, Asvins! drink. a
As ye heard Atri’s earliest eulogy, so hear SyAvdsva, Somapresser, ye who reel in joy. ;
Accordant, of one mind with Sirya and with Dawn, drink juice, O Asvins, three days old.
Further like running streams Syavasva’s eulogies who presses out the Soma, ye who reel in joy.
Accordant, of one mind with Sirya and with Dawn, drink juice, O Asvins, three days old.
Seize, as ye grasp the reins, Syavasva’s solemn rites who presses out the Soma, ye who reel in joy.
Accordant, of one mind with Sfirya and with Dawn, drink juice, O Asvins, three days old.
Drive down your chariot hitherward: drink ye the Soma’s savoury juice.
Approach, ye Asvins, come to us: I call you, eager for your aid. Grant treasures to the worshipper.
When sacrifice which tells our reverence hath begun, Heroes ! to drink the gushing juice,
Approach, ye Asvins, come to us: I call you, eager for your aid. Grant treasures to the worshipper.
Sate you with. consecrated drink, with juice effused, ye Deities. Approach, ye Agvins, come to us: I call you, eager for your aid. Grant treasnres to the worshipper.
a ta ee an ee 17 The Ruling Power: kshatrém ; henée Kshatriya, aman of the princely or military order.
18 The people: visas: hence Vaigya, aman of the mercantile class or order,
19 Atri’s: as he was the progenitor of the Rishi of the Hymn. See Vol. I., Index. :
21 Solemn rites: that is, the oblations presented thereat.
24 Consecrated drink: libations offered with the sacrificial exclamation Svaha! Ave! or Hail!
HYMN XXXVI. Indra.
Tuou helpest him whose grass is trimmed, who sheds the juice, O Satakratu, drink Soma to make thee glad.
The share which they have fixed for thee, thou, Indra, Victor o’er all hosts and space, begirt with Maruts, Lord of Heroes, winner of the floods.
2 Maghavan, help thy worshipper: let him help thee. O Satakratu, drink Soma to make thee glad.
The share which they have fixed for thee, etc.
3 Thou aidest Gods with food, and that with might aids thee. O Satakratu, drink Soma to make thee glad. 4. Creator of the heaven, creator of the earth, O Satakratu, drink Soma to make thee glad. 5 Father of cattle, father of all steeds art thou. O Satakratu, drink Soma to make thee glad. 6 Stone-hurler, glorify the Atris’ hymn of praise. O Satakratu, drink Soma to make thee glad.
- Hear thou SyAvasva while he pours to thee, as erst thou heardest Atri when he wrought his holy rites. Indra, thou only gavest Trasadasyu aid in the fierce fight _ with heroes, strengthening his prayers.
HYMN XXXVII. Indra,
THs prayér, and those who shed the juice, in wars with Vritra thou holpest, Indra, Lord of Strength, with all thy SUCCOUIS.
O Vritra-slayer, from libation poured at noon, drink of the Soma juice, thou blameless Thunderer, *
2 Thou mighty Conqueror of hostile armaments, O Indra, Lord of Strength, with all thy saving help.
eee ig fei ae : Hae all the Gods have assigned. This half-verse ig the refrain of stanzas 1—6. And space, begirt: or, and wide space, pirt. floods: the waters of heaven, the rain. ee 7 Be are 2 Let him help thee: according to Sdyana, ‘protect thyself (by drinkin: the Soma).’ ‘The mutual relation between. the God and hig Ween expressecl, and the translation ‘help thyself’ is ridiculous.’—Ludwig,
3 Food: sacrificial food. That; food, especially in the shape of Soma.
7 Trasadasyu ; an especial favourite of Indra and the Asvi for his victories and liberality. See Index. cera
‘Pieters
1 O Vritra-slayer, ete: this half-verse is repeated as a refrain in the five following stanzas,
ra
- a 4,
. 8 Sole Ruler, thou art Sovran of this world of life, O Indra, Lord of Strength, with all thy saving help.
- Thou only sunderest these two consistent worlds, O Indra, Lord of Strength, with all thy saving help.
5 Thou art the Lord supreme o’er rest and energy, O Indra, Lord of Strength, with all thy saving help.
6 Thou helpest one to power, and one thou hast not helped, O Indra, Lord of Strength, with all thy saving aid. 7 Hear thou Syavasva while he sings to thee, as erst thou heardest Atri when he wrought his holy rites. Indra, thou only gavest Trasadasyu aid in tHe fierce fight with heroes, strengthening his powers.
HYMN XXXVIIL Indra-Agni,
Ye Twain are Priests of sacrifice, winners in war and holy works : Indra and Agni, mark this well.
2 Ye bounteous riders on the car, ye Vritra-slayers unsubdued : Indra and Agni, mark this well.
2 The men with pressing-stones have pressed this meath of yours which gives delight : Indra and Agni, mark this well. 4 Accept our sacrifice for weal, sharers of praise! the Soma shed ; Indra and Agni, Heroes, come.
5 Be pleased with these libations which attract you to our sacred gifts : Indra and Agnis Heroes, come. 6 Accept this eulogy of mine whose model is the Gayatri: Indra and Agni, Heroes, come.
4 Consistent worlds; there is no substantive in the text, and loka (worlds) is supplied by Sayana.
5 Rest and energy: or peace and war. ‘Prosperity and gains,’—~ Wilson.
6 To power: ksatr#ya: the rule exercised by princes.
7 Repeated from ‘** +:- ° + to with the alteration of two words— rébhatah, singing, "* . : _; pouring (libations), and hehatrdni (princely) powers instead of brdkmdni, prayers, ‘as if,’ observes Dr, Muir, ‘the former (brahmdni,) contained a reference to the functions of the priest, and the latter to those of the prince.’— 0. 8. Texts, I. 263.
1 Mark this well: ‘hear (the praise) of this (thy worshipper),’—Wilgon. 2 Bounteous: toshsd; according to Séyana, ‘destroyers (of foes),’ 6 Whose model is the Gdyatrt: composed in Gayatri metre,
180 THE HYMNS OF [BOOK VITI.
7 Come with the early-faring Gods, ye who are Lords of genuine wealth : Indra-Agni, to the Soma-draught ! 8 Hear ye the call of Atris, hear Syavasva as he sheds the yuice : Indra-Agni to the Soma-draught ! 9 Thus have I called you to our aid as sages called on you of old : Indra-Agni to the Soma draught ! 10 Indra’s and Agni’s grace I claim, Sarasvati’s associates To whom'this psalm of praise is sung.
HYMN XXXIX, Agni.
Tu glorious Agni have I praised, and worshipped with the sacred food.
May Agni deck the Gods for us. Between both gatheringplaces he goes on his embassy, the Sage. May all the others die away.
2 Agni, burn down the word within their bodies through our newest speech,
All hatreds of the godless, all the wicked man’s malignities, Away let the destroyers go. May all the others die away.
3 Agni, I offer hymns to thee, like holy oil within thy mouth. Acknowledge them among the Gods, for thou art the most excellent, the worshipper’s blissful messenger. Let all the
others die away. 4 Agni bestows all vital power even as each man supplicates. He brings the Vasus strengthening gifts, and grants delight, in rest and stir, for every calling on the Gods. Let all the others die away.
5 Agni hath made himself renowned by wonderful victorious act. He is the Priest of all the tribes, chosen with sacrificial meeds, He urges Deities to receive. Let all the others die away. cake 7 Early-faring Gods: ‘But Thou wast up at break of day.’—George Herbert. 10 Sarasvatt’s associates: according to Sayana, ‘to whom praise belongs,’
1 Deck the Gods for ua: ‘brighten the gods with the oblations at our sacrifice.’—Wilson. Both gathering-places: heaven and earth. All the others : anyaké same: mganing, according to Séyana, all our enemies.
2 All hatred of the godless: ardtir ardundm must be read instead of ardtt ravdundn,—Ludwig.
5 With sacrificial meeds: dakshindbhih: his dakshinds or honoraria as Priest are the oblations which he receives as a God.
RYMN 40. THE RIGVEDA., 181
6 Agni knows all that springs from Gods, he knows the-mystery of men. Giver of wealth is Agni, he uncloses both the doors to us when worshipped with our newest gift. Let all the others die away.
7 Agni inhabiteth with Gods and men who offer sacrifice.
He cherisheth with great delight much wisdom, as all things that be, God among Gods adorable. May all the others die away.
8 Agni who liveth in all streams, Lord of the Sevenfold Race af men
Him dweller in three homes we seek, best slayeref the Dasyus for Mandhatar, first in sacrifice. Let all the others die away.
9 Agnithe Wise inhabiteth three gathering-places, triply formed. Decked as our envoy let the Sage bring hither and conciliate the Thrice Eleven Deities. Let all the others die away.
10 Our Agni, thou art first among the Gods, and first mid living men.
Thou only rulest over wealth. Round about thee, as natural dams, circumfluous the waters run. Letall the others die away.
HYMN XL. Indra-Agni,
Txpra and Agni, surely ye as Conquerors will give us wealth,
Whereby in fight we may o’ercome that which is strong and firmly fixed, as Agni burns the woods with wind. Let all the others die away.
2 We set no snares to tangle you; Indra we worship and adore, Hero of heroes mightiest. Once may he cbme unto us with his Steed, come unto us to win us strength, and to complete the sacrifice.
6 That springs from Gods: the past and the present, while the mystery of men is the future—Ludwig. Both the doors: of wealth, or, perhaps of heaven also. |
8 Lord of the Sevenfold Race of men: perhaps meaning, God of all men, like Vaisvanara; or the reference may be to the seven priests : ‘ Who is ministered to by seven priests.’—Wilson. ‘Acting as seven priests.’—M. Miiller. Mandhétar : said to be the same as MAndhatar, son of Yuvandsva, and Rishi of X. 184.
9 Three gathering-places : heaven, firmament, and earth.
10 Round about thee...the waters run: Cf. ‘Him, pure, resplendent, Offspring of the Waters, the waters pure have on all sides encompassed’.
II. 35. 3). oe 1 Let Ma the others die away; this refrain recurs in all stanzas of the hymn except the final. :
2 Once: kaddchit: expressive of impatience,— Ludwig.
18% THE HYMNS OF (BOOK VIIt,
3 For, famous Indra-Agni, ye are dwellers in the midst of frays. Sages in wisdom, ye are knit to him who seeketh you as friends. Heroes, bestow on him his wish. 4. Nabhaka-like, with sacred song Indra’s and Agni’s praise I sing, Theirs to whom all this world belongs, this heaven and this mighty earth which bear rich treasure in their lap. 5 To Indra and to Agni send your prayers, as was Nabhaka’s wont,— Who oped with sideway opening the sea with its foundations seven—Indra all powerful in his might. 6 Tear thou asunder, as of old, like tangles of a creeping plant, Demolish thou the Disa’s might. May we with Indra’s help divide the treasure he hath gathered up. 7” What time with this same song these men call Indra-Agni ; sundry ways, May we with our own heroes quell those who provoke us to the fight, and conquer those who strive with us. 8 The Two refulgent with their beams rise and come downward from the sky. By Indra’s and by Agni’s hest, flowing away, the rivers run which they released from their restraint. 9 O Indra, many are thine aids, many thy ways of guiding us, Lord of the Bay Steeds, Hinva’s Son. To a Good Hero come our prayers, which soon shall have accomplishment, 10 Inspire him with your holy hymns, the Hero bright and _ glorious, Him who with might demolisheth even the brood of Sushna, and winneth for us the heavenly streams. 11 Inspire him worshipped with fair rites, the glorious Hero truly brave. He brake in pieces Sushna’s brood who still expeeted not the stroke, and won for us the heavenly streams. Let all the others die away.
4 Nabhdka-like: Nabhika may have been the father of Nabhika the Rishi of the hymn.
5 .Who oped: ‘ who overspread (with their lustre),’—Wilson. The Commentator does not explain the passage.
7 This same song: a1 hymn like our own, for victory in battle,
8 The Two refulgent with their beams: apparently the Sun and Moon. According to Sayana, Indra and Agni are intended.
- 9 Hinve’s Son; Hinva (the driver, impeller, instigator of actions), a father invented for Indra by the poet. Te a Good Hero: toIndra. ‘The meaning of the verse, even with the help of the scholiast, is far from intelligible,” —Wilson. |
chs Sore °=: Put ee BEN
VFYMN 41.] THE RIGVEDA. 183
12 Thus have we sung anew to Indra-Agni, as sang our sires, Angirases, and Mandhatar.
Guard us with triple shelter and preserve us: may we be masters of a store of riches.
HYMN XLt. Vavuna.
To make this Varuna come forth, sing thou a song .unto the band of Maruts wiser than thyself, —
This Varuna who guardeth well the thoughts of men like herds of kine.
Let all the others die away.
Him altogether praise I with the song and hymns our fathers sang , and with Nabhaka’s eulogies,. —
Him dwelling at the rivers’ source, surrounded by his Sisters Seven.
3 The nights he hath encompassed, and stablished the mornsg with magic art: visible over all is he. His dear Ones, following his Law, have prospered the Three Dawns for him.
4 He, visible o’er all the earth, stablished the quarters of the sky : He measured out the eastern place, that is the fold of Varuna: like a strong herdsman is the God.
5 He who supports the worlds of life, he who well knows the hidden names mysterious of the morning-beams, He cherishes much wisdom, Sage, as heaven brings forth each varied form. 6 In whom all wisdom centres, as the nave is set within the wheel. - Haste ye to honour Trita, as kine haste to. gather in the fold, even as they muster steeds to yoke.
bo
1 Zo muke this Varuna come forth : — explains prabhitaye as an adjecs tive = prakrishtadhandya : ‘to that opulent Varuna.’—Wilson. Wiser; more skilled in singing. The thoughts: holy thoughts and devotions. The refrain, Let all, etc., recurs at the end of every stanza.
2 NG! aha’ 3; that is, mine own. Sisters Seven ; the five rivers of the Panjab, dite Indus, and Beruees we ee: See I 382, note.
3 His dean O--t --“-re3~ *4- nights, which give place to the mornings. Three Dawns: : . foo) , morning, noon, and evening.
4 The fold : or, seraps the course, meaning the place from which he starts.
6 Trita: Varuna, here, apparently, identified with this ancient God who represents the expanse of heaven. According to S&yana, (Varuna) ‘who abides in the three worlds,’
184 THE HYMNS OF (BOOK VIIT.
7 He wraps these regions as a robe; he contemplates the tribes of Gods and all the works of mortal men. Before the home of Varuna all the Gods follow his decree.
8 He is an Ocean far-removed, yet through the heaven to him ascends the worship which these realms possess. With his bright foot he overthrew their magic, and went up to heaven.
9 Ruler, whose bright far-seeing rays, pervading all three earths, have filled the three superior realms of heaven. Firm is the seat of Varuna: over the Seven he rules ay King.
10 Who, after his decree, o’erspread the Dark Ones with a robe of light ; Who measured out the ancient seat, who pillared both the worlds apart as the Unborn supported heaven. Let all the others die away. |
HYMN XLII. Varuna.
Lorp of all wealth, the Asura propped the heavens, and measured out the broad earth’s wide expanses.
He, King supreme, approached all living creatures. All these are Varuna’s holy operations,
2 So humbly worship Varuna the Mighty; revere the wise
Guard of the World Immortal.
May he vouchsafe us triply-barred protection. QO Harth and Heaven, within your lap preserve us.
7 This stanza is very obscure, and my rendering is conjectural. The commentary is defective, and von Roth and Ludwig think that the correctness of one word in the text is doubtful. According to the slight alteration suggested by the latter scholar, ‘under the leacdl’ would standeinstead of ‘ before the home.’
8 The first line of this stanza also is difficult. Wilson, following Sdéyana, translates : ‘He is the hidden ocean ; swift he mounts (the heaven) as (the sun) the sky ; when he has placed the sacrifice in those (regions of the firmament).’ Ludwig’s interpretation, which I follow, requires tiiéh to be read instead of turdh (swift), Their magic : the magical arts of the fiends of darkness.
9 Firm: so Hesiod (Theog. V. 127) calls Ouranos= Varuna the fdoe
acghanrée, the firm seat of the Gods. See M. Miiller, Chips from a German Workshop, IV. xx (new edition). The Seven: rivers, understood.
10 The Durk Ones: the nights, which Varuna turns into days. But see Chips, IV. xxii. The Unborn: the primeval, everlasting, uncreated Divine Being, According to Séyana; the Sun.
1 The Asura; the High God, Varuna. ‘The wise spirit.,—M. Miller.
2 Of the World Immortal; amritasya: according to Sa&yana, of amrit or ambrosia,
Sharpen this song of him who strives his utmost, sharpen, God Varuya, his strength and insight ;
May we ascend the ship that bears us safely, whereby we may pass over all misfortune,
Asvins, with songs the singer stones have made you hasten hitherward,
Nasatyas, to the Soma-draught. Let all the others die away.
As the sage Atri with his hymns, O Asvins, called you eagerly,
Nasatyas, to the Soma-draught. Let all the others die away.
So ae I called you to our aid, even as the Ee have called of o
Nasatyas, to the Soma-draught. Let all the stirs die away. HYMN XLII. Agni.
Tse songs of mine go forth as laudsof Agni, the disposing Sage, Whose worshipper is ne’er o’erthrown.
Wise Agni Jatavedas, I beget a song of praise for thee. Who willingly receivest it.
Thy sharpened flames, O Agni, like the gleams of light that glitter through, Devour the forests with their teeth.
4 Gold-coloured, bannered*with the smoke, urged by the wind,
aloft to heaven Rise, lightly borne, the flames of fire.
These lightly kindled fiery flames are all around made visible, Even as the gleamings of the Dawns.
As Jatavedas speeds along, the dust is black beneath his, feet, When Agni spreads upon the earth.
Making the plants his nourishment, Agni devours and wearies not,
Seeking the tender shrubs again.
Bending him down with all his tongues, he flickers with his fiery glow :
Splendid is Agni in the woods. |
Agni, thine home is in the floods: into the plants thou forcest way,
And as their Child art born anew.
10 Worshipped with offerings shines thy flame, 0 Agni, from
the sacred oil, With kisses on the ladle’s mouth.
ocd eey e ee ee 3 The ship : a metaphorical expression for hymn and sacrifice. Cf. I. 46. 7 ; 140,12; IX. 89.2; X.44.6; 63.10; 101.2; 105. 9.
186 THE HYMNS OF [BOOK VILL.
I1 Let us serve Agni with our hymns, Disposer, fed on ox and
cow, Who bears the Soma on his back.
12 Yea, thee, O Agni, do we seek with homage and with fuel,
Priest Whose wisdom is most excellent.
13 Oworshipped with oblations, pure Agni, we call on thee as erst Did Bhrigu, Manus, Angiras. 14 For thou, O Agni, by the fire, Sage by the Sage, Good by the Good, ™ ' Friend by the Friend, art lighted up. 15 So wealth in thousands, food with store of heroes give thou to the sage, O Agni, to the worshipper. 16 O Agni, Brother, made by strength, Lord of red steeds und
brilliant sway, Take pleasure in this laud of mine.
17 My praises, Agni, go to thee, as the cows seek the stall to
meet The lowing calf that longs for mjk.
18 Agni, best Angiras, to thee all people who have pleasant homes Apart, have turned as to their wish.
19 The sages skilled in holy song and thinkers with their thoughts
have urged
Agni to share the sacred feast.
20 So, Agni, unto thee the Priest, Invoker, strong in forays, pray Those who spin out the sacrifice. .
21 In many a place, the same in look art thou, a Prince o’er all
the tribes: In battles we invoke thine aid.
11 Fed on ox and cow: ‘the eater of the ox, the eater of the marrow.’— Wilson. Who beurs the Soma on his back: sémaprishthdya; ‘on whose back the libation is poured.’—-Wilson.
14 Sdyana refers to the Aitureya Brdhmana, I. 16, ‘which describes how the fire produced by friction from the two aranis [fire-sticks] is thrown into the Ahavaniya fire, in the Atithyeshti ceremony. “In the verse twam hyugne [For thou, O Agni] etc., the one vipra (a sage) means one Agni, the other vipra the other Agni; the one san (being, existing) means the one, the other san (iu sat?t) the other Agni.’ (Haug’s trans.).\—Note by E. B.C, in Wilson’s Translation, Sdén and sat# may also mean ‘ good.’
16 Made by strength: produced by violent agitation of the fire-stick,
22:
Hoey, thou to Agni, pray to him who blazes seryed with sacred
oil ;
Let him give ear to this our call.
We call on thee as such, as one who hears, as Jatavedas, one,
Agni! who beats away our foes.
I pray to Agni, King of men, the Wonderful, the President
Of holy Laws: may he give ear.
Him like a bridegroom, him who stirs all people, like a noble horse,
Like a fleet steed, we instigate.
Slaying things deadly, burning up foes, Rakshafas, on every sicle,
Shine, Agni, with thy sharpened flame.
Thou whom the people kindle even as Manus did, best Angiras !
O Agni, mark thou this my speech. ;
O Agni, made by strength! be thou born in the heavens or born in: floods,
As such we call on thee with songs.
Yea, all the people, all the folk who have good dwellings, each apart,
Send food for thee to eat thereof.
O Agni, so may we, devout, gazed at by men, throughout our days
Pass lightly over all distress.
We venerate with cheerful hearts the cheerful Agni, dear to all,
Burning, with purifying flame.
So thou, O Agni rich in light, beaming like Sarya with thy rays
Boldly demolishest the gloom.
We pray to thee for this thy gift, Victor! the gift that faileth not
@) Agni, choicest wealth from thee.
HYMN XLIV. Agni. Pay service unto Agni with your fuel, rouse your Guest with oil : In him present your offerings.
Agni, do thou accept my laud, be magnified by this my song : Welcome my sweetly-spoken words.
28 In the heavens: as the Sun. Jn floods: in the waters of the firmament ag lightning.
80 Gazed at by men: objects of their admiration, ‘Beholding men.’—-Wilson, ‘Living (among men),’—St. Petersburg Lexicon.
188 THE HYMNS OF [BOOK VILLI.
3 Agni, envoy, I place in front ; the oblation-bearer I address : Here let him seat the Deities. 4 Agni, the lofty flames of thee enkindled have gone up on high, Thy bright flames, thou Refulgent One. 5 Belovéd! let my ladles full of sacred oil come near to thee: Agni, accept our offerings. 6 I worship Agni—may he hear!—the cheerful, the Invoker, Priest Of varied splendour, rich in light. 7 Ancient Invoker, meet for praise, belovéd Agni, wise and strong, The visitatit of solemn rites. 8 Agni, best Angiras, accept straightway these offerings, and guide The seasonable sacrifice. 9 Excellent God, with brilliant flames, enkindled bring thou ‘ hitherward, Knowing the way, the Heavenly Host. 10 Him, Sage and Herald, void of guile, ensign of sacrifices, him Smoke-bannered, rich in light, we seek. 11 O Agni, be our Guardian thou, God, against those who injure us : Destroy our foes, thou Son of Strength. 12 Making his body beautiful, Agni‘the Sage hath waxen by The singer and his ancient hymn. 13 I invocate the Child of Strength, Agni with purifying flame, At this well-ordered sacrifice. 14 So Agni, rich in many friends, with fiery splendour, seat thyself With Gods upon our sacred grass. 15 The mortal man who serves the God Agni within his own abode, For him he causes wealth to shine. 16 Agni is head and height of heaven, the Master of the earth is he: He quickeneth the waters’ seed. 17 Upward, O Agni, rise thy flames, pure and resplendent, blazing high, Thy lustres, fair effulgences.
14 Rich in many friends; ‘thou who hast Mitra’s splendour,’—Ludwig.
15 Jor him he causes wealth to shine: or, ‘To him he shines forth opulence.’ ‘To him he gives riches,’— Wilson.
16 The waters’ seed; as lightning, he impregnates the wate rs of the air.
18 For, Agni, thou as Lord of Light rulest o’er choicest gifts:
may I, Thy singer, find defence in thee. 19 O Agni, they who understand stir thee to action with their thoughts : So let our songs enhance thy might. 20 We ever claim the friendship of Agni, the singing me Of Godlike nature, void of guile. eae 21 Agni who bears most holy sway, the holy Singer, holy § Shines holy when we worship him. GS OF i eee 22 Yea, let my meditations, let my songs exalt thee evermore : Think, Agni, of our friendly bond. 23 If] were thou and thou wert I, O Agni, every prayer of: thine Should have its due fulfilment here. 24 For Excellent and Lord of wealth art thou, O Agni, rich in light : May we enjoy thy favouring grace. 25 Agni, to thee whose laws stand fast our resonant songs of praise speed forth As rivers hasten to the sea.
26 Agni, the Youthful Ltrd of men, who stirreth much and eateth all, The Sage, I glorify with hymns. 27 To Agni let us haste with lauds, the Guide of sacrificial rites, Armed with sharp teeth, the Mighty One.
28 And let this man, good Agni, be with thee the singer of thy praise ;
Be gracious, Holy One, to him.
29 a thou art sharer of our feast, wise, ever watchful as a
age :
ee thou shinest in the sky.
80 O Agni, Sage, before our foes, before misfortunes fall on us, Excellent Lord, prolong our lives.
HYMN XLV, Indra.
HirHerwarD! they who light the flame and straightway trim the sacred grass, Whose Friend is Indra ever young.
26 Eateth all: consumes the entire oblation,Saéyana. But the meaning is probably general.
28 This man: the Rishi or singer himself.
29 In the sky: or, up to heaven.
"390 Pk HYMNS OF | * [BOOk WITT.
2 High is their fuel, great their laud, wide is their splinter from ~
the stake, Whose Friend is Indra ever young. 8 Unquelled in fight the heroleads his army with the warrior chiefs, Whose Friend is Indra ever young. - 4 The new-born Vritra-slayer asked his Mother, as he seized his shaft, Who are the fierce? Who are renowned ? 5 Savas! answered, He who seeks thine enmity will battle like A stately elephant on a hill. 6 And hear, O Maghavan; to him who craves of thee thou grantest all: Whate’er thou makest firm is firm. 7 What time the Warrior Indra goes to battle, borne by noble steeds, Best -of all charioteers is he. 8 Repel, O Thunder-armed, in all directions all attacks on us: And be our own most glorious God. 9 May Indra set our car in front, in foremost place to win the spoil; We whom the wicked injure not. 10 Thine enmity may we escape, and, Sakra, for thy bounty, rich In kine, may we come near to thée ; 11 Softly approaching, Thunder-armed! wealthy by hundreds, rich in steeds, Unrivalled, ready with our gifts. 12 For thine exalted excellence gives to thy worshippers each day Hundreds and thousands of thy boons. 13 Indra, we know thee breaker-down even of strong forts, winner of spoil, As one who conquers wealth for us. 14 Though thou art highest, Sage and Bold! let the drops cheer thee when we come To thee as to a trafficker.
2 Splinter: the first shaving, splinter, or strip of wood, cut from the ydpa or sacrificial post, and used in the sacrifice.
4 As soon as he was born Indra showed his warlike disposition, and asked what worthy opponents he should have.
5 Suvast, or, the Strong Dame; his mother Aditi, A stotely elephant: I follow Sayana who explains ¢psth as durgantyo gajah, a beautiful elephant, although in other places the word seems to mean beauty (I. 124 7), and forehead (V. 80, 6). The allusion is to the size and strength of Vritra, Indra’s future antagonist. °
14 Astoa traficker: as to one who knows the value of our worship and oblations and will give us something in return,
HYHN 45.) THE RIGVEDA. 191
15 Bring unto ‘us the treasure of the opulent man who, loth to give, Hath slighted thee for gain of wealth. 16 Indra, these friends of ours, supplied with Soma, wait and look to thee, As men with fodder to the herd. 17 And thee who art not deaf, whose ears are quick to listen, for our aid, We call to us from far away. 18 When thou hast listened, make our call one which thou never wilt forget, And be our very nearest Friend. 19 When even now, when we have been in trouble, we have thonght of thee, O Indra, give us gifts of kine. 20 O Lord of- Strength, we rest on thee, as old men rest upon a staff : We long to have thee dwell with us. 21 To Indra sing a song of praise, Hero of mighty valour, him Whom no one challenges to war. 92 Hero, the Soma being shed, I pour the juice for thee to drink: Sate thee and finish thy earouse. 23 Let not the fools, or those who mock, beguile thee when they seek thine aid : Love not the enemies of prarer. 94 Here let them with rich milky draught cheer thee to great munificence : Drink as the wild-bull drinks the lake. 25 Proclaim in our Assemblies what deeds, new and ancient, far UWay The Vritra-slayer hath achieved. 26 In battle of a thousand arms Indra drank Kadri’s Soma juice: There he displayed his manly might. 27 True undeniable strength he found in Yadu and in Turvasa, And conquered through the sacrifice.
¢
23 The enemies of prayer: according to Siyana those who hate Brihmans.
24 The wild-bull; the gaura. ;
26 Kadré’s Soma juice: Kadri here is apparently the name of a Rishi or of one of the officiating priests. The St. Petersburg Lexicon takes it to niean, from a adr or Soma-vessel.
87 Undeniable: ahnavdyydm, according to Saéyana, is the name of the enemy of Turvasa and Yadu : ‘he overcame Abnavayya in battle.’— Wilson.
‘too THE HYMNS OF (BOOK VIII.
28 Him have I magnified, our Lord in common, Guardian of your folk | Discloser of great wealth in kine ;
29 Ribhukshan, not to be restrained, who strengthened Tugra's son in lauds, Indra beside the flowing juice ;
30 Who for Trigoka clave the hill that formed a wide receptacle, So that the cows might issue forth.
31 Whate’er thy plan or purpose be, whate’er, in transport, thou wouldst do, ee Do it not,Indra, but be kind, Ba
32 But little hath been heard of done m2 the earth by one like thee: Let thine heart, Indra, turn to us.
33 Thine then shall be this high renown, thine shall these lofty praises be, When, Indra, thou art kind to us.
34 Not for one trespass, not for two, O Hero, slay us, nor for three, Nor yet for many trespasses.
35 I fear one powerful liké“see, the crusher-down of enemies, ' Mighty, repelling all attavt, © 36 O wealthy God, ne’er may I live to see my friend or son in need : Hitherward let thy heart be turned.
37 What friend, O people, unprovoked, hath ever said unto a friend, : He turns and leaves us in distress ?
38 Hero, satiate enjoy this Soma juice so near to thee, Fiven as 2 hunter rushing down.
29 Ribhukshan: Indra, Lord of the Ribhus, Zugra’s son: Bhujyu. “According to Séyana, tugryavridham means ‘augmenter of water.’
30 The hill is the massive rain-cloud, and the cows are streams of water,
31 Do it not: ‘Sayana understands this, “do it not, for thou hast done it for us,—only make us happy.” Could it be that the worshipper had a feeling eves ? or would he monopolize all?’—-Note by E. B. OC, in Wilgon’s
ranslation.
32 ‘In the following verses (32-36) the poet seems to express disappointment at the inadequate manifestation of Indra’s power, while he at the same time entreats his grace and forgiveness, —O, S. Texts, V. p. 111. ning :
87 This stanza is Indra’s answer to the poet’s complaint. thet w bat seems to be: no friend without good cause calls his friend a trai’ orsaken then have I done, or left undone, that thou shouldst say that 177, akah.
thee? See Ludwig’s Commentary on the very difficult ay ki
) ¥ ca
f
bo
The hymn appears to be composed of two or more originally separate hymns
Hither I draw those Bays of thine yoked by our hymn, with splendid car, That thou mayst give unto the priests.
Drive all our enemies away, smite down the foes who press around,
And bring the wealth for which we long:
O Indra, that which is concealed in strong firm place precipitous: Bring us the wealth for which we long:
Great riches which the world of men shall recognize as sent by thee: ~ Bring us the wealth for which we long. HYMN XLVI. Indra.
We, Indra, Lord of ample wealth, our Guide, depend on one like thee, Thou driver of the Tawny Steeds.
For, Hurler of the Bolt, we know thee true, the giver of our food, We know thee giver of our wealth.
O thou whose majesty the bards celebrate with their songs, thou Lord
Of hundred powers and hundred aids.
Fair guidance hath the mortal man whom Aryaman, the Marut host,
And Mitra, void of guile, protect.
Kine, steeds, and hero strength he gains, and prospers, by the Adityas sped,
Ever in wealth which all desire.
We pray to Indra for his gift, to him the Fearless and the Strong,
We pray to him the Lord of wealth.
For verily combined in him are all the fearless powers of aid. Him, rich in wealth, let swift Steeds bring to us, his Bays, to Soma juice for his carouse:
Yea, that most excellent carouse, Indra, which slays most enemies, With Heroes wins the light of heaven, and is invincible in war :
—
(see Pischel, Vedische Studien, I. pp. 7-9), There are seventeen varieties of metre (see Index of Bymns). The hymn is difficulé and obscure in parts, where only conjectural translations can be given. .
7 Powers of aid: or, Succourers ; the Maruts may be intended.
re
9 Which merits fame, all-bountiful! and, unsubdued, hath victory in deeds of might. So come to our libations, Strongest! Excellent! May we obtain a stall of kine.
10 Responding to our wish for cows, for steeds, and chariots, as of old, Be gracious, Greatest of the Great ! 11 For, Hero, nowhere can I find the bounds of thy munificence. Still do thou favour us, O Bolt-armed Maghavan : with strength hast thou rewarded hymns.
12 High, glovifier of his friend, he knows all generations, he whom many praise. All races of mankind with ladles lifted up invoke that Mighty Indra’s aid. 13 Be he our Champion and Protector in great deeds, rich in all wealth, the Vritra-slayer, Maghavan.
14 In the wild raptures of the juice sing to your Hero with hich laud, to him the Wise, To Indra, glorious in his name, the Mighty One, even as the hyxan alloweth it.
15 Thou givest wealth to me myself, thou givest treasure, Hxcellent ! and the strong steed, O Much-invoked, in deeds of might, yea, even now.
16 Him, Sovran Ruler of all precious things, who even hath power o’er this fair form of his, As now it taketh shape, and afterward, 17 We praise, so that the Mighty One may speed to you, Pourer of bounties, Traveller, prepared to go. » Thou favourest the Maruts known to all, by song and sacrifice. With song and praise I sing to thee. 18 We in the sacrifice perform their will whose voice is lifted high, The worship of those Thundering Ones who o’er the ridges of these mountains fly in troops.
13 This stanza may have been the conclusion of one of the original hymns.
14 As the hymn alloweth it: in due accordance with the metre.
16 Sdyana explains the latter part of the first line and the following ° part of the second as, ‘ who overcomes this obstructor (the enemy) as he wages war.’ I follow Ludwig’s interpretation who refers to ITIL. 53. 8, ‘ Maghavan weareth every shape at pleasure, effecting magic changes in his body ;’ and VI. 47, 18, ‘Indra moves multiform by his illusions.’
18 Their will: the pleasure of the Maruts.
19 O Indra, Mightiest, bring us that which crushes men of evil minds, Wealth suited to our needs, O Stirrer of the thought, best wealth, O thou who stirrest thought.
20 O Winner, noble winner, strong, wondrous, most splendid, excellent, Sole Lord of victory, bring all-overpowering wealth, joy-giving chief in deeds of might. ; 21 Now let the godless man approach who hath received reward so great As Vasa Asvya, when this light of morning dawned, received from Prithusravas, from Kanfta’s son. “3
22 Steeds sixty thousand and ten thousand kine, and twenty hundred camels I obtained ; Ten hundred brown in hue, and other ten red in three spots : in all, ten thousand kine.
23 Ten browns that make my wealth increase, fleet steeds whose tails are long and fair, Turn with swift whirl my chariot wheel ; 24 The gifts which Prithusravas gave, Kanita’s son munificent. He gave a chariot wrought of gold: the prince was passing bountiful, and won himself most lofty fame. 25 Come thou to this great Mite of ours, Vayu! to give us vigor-
ous light, We have served thee that thou mightest give much to us, yea,
mightest quickly give great wealth. 26 Who with thrice seven times seventy horses comes to’ us,
invested with the rays of morn, Through these our Soma-draughts and those who press, to
give, drinker of pure bright Soma juice. 27 Who hath inclined this glorious one, bounteous himself, to
give me gifts, Borne on firm chariot with the prosperous Nahusha, wise, to a man yet more devout.
20 O winner: of wealth to be given to thy worshippers. ‘O bountiful, most bountiful.’—Wilson.
21 Vasa Agvya: the Rishi of the hymn. See I. 112. 10. Prithugravas : see [ 116, 21.
22 In all, ten thousand kine: the exact meaning is not very clear. The last line is rendered differently in Wilson’s Translation : ‘a thousand brown niares, —-and ten times teu thousand cows with three red patches.’
26 Who: apparently Vayu, but, according to Séyana, Prithusravas.
27 On firm chariot: literally, on a car made of the wood of the Aradu trea (Calosanthes Indica), But Sayana makes two proper names of the “words,
‘with Aradva and Aksha,’ .
98 Sole Lord in beauty meet for praise, O Vayu, dropping fatness down Hurried along by steeds, by camels, and by hounds, spreads forth thy train: even this it is, 29 So, as a prize dear to the strong, the sixty thousand have I gained, ’ Bulls that resemble vigorous steeds. 30 To me come oxen like a herd, yea, unto me the oxen come. 31 And in the grazing herd he made a hundred camels bleat for me, And twenty hundred mid the white. 32 A hundred has the sage received, Disa Balbatha’s and Taruk-
sha’s gitts. These are thy people, Vayu, who rejoice with Indra for their
guard, rejoice with Gods for guards. 83 And now to Vasa Asvya here this stately woman is led forth, Adorned with ornaments of gold. HYMN XLVII. Adityas. Great help ye give the worshipper, Varuna, Mitra, Mighty Ones! No sorrow ever reaches him whom ye, Adityas, keep from harm. Yours are incomparable aids, and good the succour they afford. 2 0 Gods, Adityas, well ye know the way to keep all woes afar. As the birds spread their sheltermg wings, spread your protection over us. 3 As the birds spread their sheltering wings let your protection
cover us. We mean all shelter and defence, ye who have all things for
your own. 4 To whomsoeyer they, Most Wise, have given a home and means of life, e O’er the whole riches of this man they, the Adityas, have control. 5 As drivers of the car avoid ill roads, let sorrows pags us by. May we be under Indra’s guard, in the Adityas’ favouring grace. 8 For verily men sink and faint through loss of wealth which
ye have given. a Much hath he gained from you, O Gods, whom ye, Adityas, have approached.
28 The steeds, camels, and Aounds are apparently the fantastic forms af the clouds that fly before Vayu or the wind.
- 8L Mid ae white; herds of cows.
32 Ddse Balbdtha: probably an aboriginal ally of Prithusravas. See Weber, Episches im vedischen Ritual, p. 30. : ° ;
33 This stately woman: probably the wife of the conquered King.—Ludwig.
Artin
1 Yours are, etc: the refrain recurs in every verse of the hymn.
7 are shall no fierce anger fall, no sore distress shall visit im, | ae aaa Adityas, ye have lent your shelter that extendeth ar.
8 saat in you, O Gods, we are like men who fight in coats of mail. Ye guard us from each great offence, ye guard us from each lighter fault.
9 May Aditi defend us, may Aditi guard and shelter us, Mother of wealthy Mitra and of Aryaman and Varuna.
10 The shelter, Gods, that is secure, auspicious, fre from malady, A sure protection, triply strong, even that do ye extend to us. 1] me oe on us, Adityas, as a guide exploring from the _ bank. : Lead us to pleasant ways as men lead horses to an easy ford.
12 Ill be it for the demons’ friend to find us or come near to us. But for the milch-cow be it well, and for the man who strives for fame.
13 Each Pie deed made manifest, and that which is concealed, O Gods, The whole thereof remove from us to Trita Aptya far away.
14 Daughter of Heaven, the dream that bodes evil to us or to our kine, r Remove, O Lady of the Light, to Trita Aptya far away.
15 Even if, O Child of Heaven, it make a garland or a chain o gold, .
The whole bad dream, whate’er it be, to Trita Aptya we
consign. n 16 To him whose food and work is this, who comes to take his
share therein, To Trita, and to Dvita, Dawn ! bear thou the evil dream away.
13 Lo Trita Aptya far away: Trita Aptya is a divinity dwelling in the remotest part of the heavens to whom it was customary to wish away. and consign any threatened calamity or unpleasantness. As Séyana regards Trita Aptya as the Rishi of the hymn, he is compelled to force a different interpretation on the first half of the second line: ‘(let it not be found) in Trita Aptya, keep it far from us.’— Wilson.
14 Daughter of Heaven: Ushas or Dawn.
15 ‘ The sense would then be ‘even though parts of it be pleasant, we put the whole of the evil dream away.’’—Macdonell, Journal of R. A. 8., July, 1893, p. 461.
16 Zo him: to Trita whose business it is to receive these consignments. To Dvita: a similar being, sometimes associated with Trita, See Y.18. 2,
17 As we collect the utmost debt, even the eighth and sixteenth _ part, . So unto Aptya we transfer together all the evil dream. 18 Now have we conquered and obtained, and from our trespasses are free. Shine thou away the evil dream, O Dawn, whereof we are afraid. Yours are incomparable aids, and good the succour they afford,
HYMN XLVIUI. Soma.
.Wiseiy have I enjoyed the savoury viand, religious-thoughted, best to &nd out treasure,
The food to which all Deities and mortals, calling it meath, gather themselves together.
2 Thou shalt be Aditi as thou hast entered within, appeaser of celestial anger. Indu, enjoying Indra’s friendship, bring us—as a swift steed the car—forward to riches.
3 We have drunk Soma and become immortal; we have attained the light, the Gods discovered. Now what may foeman’s malice do to harm us? What, O Immortal, mortal man’s deception !
4 Absorbed into the heart, be sweet, O Indu, as a kmd father to his son, O Soma, As a wise Friend to friend: do thou, wide-ruler, O Soma, lengthen out our days for living.
5 These glorious drops that give me freedom have I drunk. Closely they knit my joints as straps secure a car. Let them protect my foot from slipping on, the way: yea, let the drops I drink preserve me from disease.
6 Make me shine bright like fire produced by friction: give usa clearer sight and make us better. For in carouse I think of thee, O Soma, Shall I, as a rich man, attain to comfort ?
7 May we enjoy with an enlivened spirit the juice thou givest, like ancestral riches. O Soma, King, prolong thou our existence as Sirya makes the shining days grow longer.
1 Meath: madhu: or, sweet,
2 Within: within my heart. Jndu: Soma.
3 We have drunk Soma: see Muir, 0. 8. Teets, IIT. 264, 265.
5 From slipping on the way: ‘may they keep us from a loosely-knit worship.’—~-Wilson,
HYMN 49.) THE RIGVEDA. 199°
8 King Soma, favour us and make us prosper: we are thy devotees ; of this be mindful. Spirit and power are fresh in us, O Indu: give us not up unto our foeman’s pleasure. 9 For thou hast settled in each joint, O Soma, aim of men’s eyes and guardian of our bodies. When we offend against thine holy statutes, as a kind Friend, God, best of all, be gracious. 10 May I be with the Friend whose heart is tender, who, Lord of Bays! when qnaffed will never harm me— This Soma now deposited within me. For this, I pray for longer life to Indra. a 11 Our maladies have lost their strength and vanished: they feared, and passed away into the darkness. Soma hath risenin us, exceeding mighty, and we are come where men prolong existence. 12 Fathers, that Indu which our hearts have drunken, Immortal in himself, hath entered mortals. So let us serve this Soma with oblation, and rest securely in‘his grace and favour. 13 Associate with the Fathers thou, O Soma, hast spread thyself abroad through earth gnd heaven. So with oblation let us serve thee, Indu, and so let us become the lords of riches,
14 Give us your blessing, O ye Gods, preservers. Never may sleep or idle talk control us. But evermore may we, as friends of Soma, speak to the synod with brave sons around us. 15 On all sides, Spma, thou art our life-giver: aim of all eyes, light-finder, come within us. Indu, of one accord with thy protections both from behind and from before preserve us.
HYMN XLIX. Agni, Agni, come hither with thy fires ; we choose thee as Invoking Priest.
Let the extended ladle full of oil balm thee, best Priest, to sit on sacred grass. |
9 Aim of men’s eyes: or, beholder of men. 12 Immortal in himself: see note ou I. 18. 4. 13 Some: here the Moon-God, who is intimately connected with the Pitris or Fathers. Sve Hymns of the Atharva-veda, XVIII. 4. 72. I place at the end of this Book the eleven hymns, called the Valakhilya, which are usually inserted after Hymn XLVIII. These hymns are not
2 For unto thee, O Angiras, O Son of Strength, move ladles in the sacrifice. “To Agni, Child of Force, whose locks drop oil, we seek, foremost in sacrificial rites. 83 Agni, thou art Disposer, Sage, Herald, bright God! and worshipful, Best offerer, cheerful, to be praised in holy rites, pure Lord ! by singers with their hymns. 4. Most Youthful and Eternal, bring the longing Gods to me, the guileless, for the feast. Come, Vasu, to the banquet that is well-prepared: rejoice thee, pracious, with our songs. 5 Famed art thou, Agni, far and wide, Preserver, righteous, and a Sage. The Rly singers, O refulgent kindled God! arrangers, call on thee to come. 6 Shine, Most Resplendent { blaze, send bliss unto the folk, and to thy worshipper : Great art thou. So may my princes, with good fires, subduing foes, rest in the keeping of the Gods. 7 0 Agni, as thou burnest down to earth even high-grown underwood, ° So, bright as Mitra is, burn him who injures us, him who plots ill against thy friend. 8 Give us not as aprey to mortal enemy, nor to the wicked friend of fiends. With conquering guards, auspicious, unassailable, protect us, O Most Youthful God. | 9 Protect us, Agni, through the first, protéct us through the
second hymn, Protect us through three hymns, O Lord of Power and Might,
through four hymns, Vasu, guard thou us.
reckoned in the division of the Rigveda into Mandalas (Books) and Anuvakas (Chapters), and Sayana does not notice them in his Commentary. See Wilson’s Translation, V. p. 96, note by Cowell. See also Max Miiller’s Vedic Hymns I. (Sacred Books of the East, Vol. XXXIT.), pp. xlvi—xlviii.
Eleven must be added to the number of this hymn and of all that follow in this Book to make them correspond with the numbers in Max Miiller’s edition of the text.
2 Whose lochs drop oil: ‘ butter-haired.’——Wilson,
5 The arrangers: of the ritual of sacrifice.
6 Princes: wealthy patrons. According to S4yana, the Rishi’s own sons and others may be intended.
9 The numbers probably have reference to the four quarters of the sky.— Ludwig,
HY MUN 49.) THE RIGVEDA. ; 201
10 Preserve us from eash fiend who brings the Gods no gift, preserve thou us in deeds of strength :
For we possess in thee the nearest Friend of all, for service of the Gods and weal.
11 O Holy Agni, give us wealth renowned with men and strengthening life. Bestow on us, O Helper, that which many crave, more glorious still by righteousness ;
12 Wherewith we may o’ercome our rivals inthe war, o’erpowering the foe’s designs. So wax thou by our food, O Excellent in strength. Quicken our thoughts that find out wealth. =
13 Agni is even as a bull who whets and brandishes bis horns. Well-sharpened are his jaws which may not be withstood : the Child of Strength hath powerful teeth.
14 Not to be stayed, O Bull, O Agni, are thy teeth when thou art spreading far and wide. Make our oblations duly offered up, O Priest, and give us store of precious things.
15 Thou liest in the wood: from both thy Mothers mortals kindle thee. Unweariedly thou bearegt up the offerer’s gifts, then shinest bright among the Gods.
16 And so the seven priests, O Agni, worship thee, Free-giver, Everlasting One. Thou cleavest through the rock with heat and fervent glow, Agni, rise up above the men. 17 For yon let us whose grass is trimmed call Agni, Agni, restless God. : Let us whose food is offered call to all the tribes Agni the Invoking Priest of men.
18 Agni, with noble psalm that tells his wish he dwells, thinkmg on thee who guardest him. Speedily bring us strength of many varied sorts to be most near to succour us. 19 Agni, Praise-singer! Lord of men, God! burner-up of Rakshasas, Mighty art thou, the ever-present Household-Lord, Homefriend and Guardian from the sky.
12 Wherewith: referring to the wealth which Agni is asked to give.
15 In the wood: in the pieces of wood used for the production of Agni.
16 Seven priests: minor Hotar priests, such as the Maitravaruna and others. The rock: ddrim, explained by Sdéyana as megham, the cloud.
17 The restless God: or, ‘the irresistible,"—Wilson.
18 He dwells; that is, the pious institutor of sacrifice.
a
20 Let no fiend come among us, O thou rich in light, no spell of
those who deal in spells. To distant pastures drive faint hunger: far away, O Agni,
chase the demons’ friends. | HYMN LIL. Indra.
Bora boons,—may Indra, hitherward turned, listen to this
prayer of ours, And mightiest Maghavan with thought inclined to us come
near to drink the Soma juice. 2 For him, strong, independent Ruler, Heaven and Earth have fashioned forth for power and might. Thou seatest thee as first among thy peers in place, for thy soul longs for Soma juice. 3 Fill thyself full, O Lord of wealth, O Indra, with the juice we
shed. We know thee, Lord of Bay Steeds! victor in the fight, van-
quishing e’en the invincible. 4 Changeless in truth, O Maghavan Indra, let it be as thou in
wisdom willest it. May we, O fair of cheek, win booty with thine aid, O Thun-
derer, swiftly seeking it. ” 5 Indra, with all thy saving helps give us assistance, Lord of power.
For after thee we follow even as glorious bliss, thee, Hero, finder-out of wealth. 6 Increaser of our steeds and multiplying kine, a golden well, O God, art thou, For no one may impair the gifts laid up in thee. Bring me whatever thing I ask. 7 For thou,—come to the worshipper !—wilt find great wealth to make us rich. Fill thyself full, 0 Maghavan, for gain of kine, full, Indra, for the gain of steeds. 8 Thou as thy gift bestowest many hundred herds, yea, many thousands dost thou give, With singers’ hymns have we brought the Fort-render near, singing to Indra for his grace.
eee 20 Spell of those who deal in spells: ydtirydtumitvuidm : ‘torment of the evil spirits.’— Wilson.
ene!
1 Both boons+ Indra is asked to hear the prayer and to drink the Soma,
9 Whether thesimple or the sage, Indra, have offered praise to thee, He, Satakratu! by his love hath gladdened thee, ambitious! ever pressing on !
10 If he the Strong of arm, the breaker-down of forts, the great Destroyer, hear my call, We, seeking riches cry to Indra, Lord of wealth, to Satakratu with our lauds. 11 We count not then as sinners, nor as niggardly or foolish men, When with the Soma juice which we have shed we make Indra, the Mighty One, our Friend. 12 Him have we yoked in fight, the powerful Conqueror, debtclaimer, not to be deceived. = Best charioteer, the Victor marks each fault, he knows the strong to whom he will come near.
13 Indra, give us security from that whereof we are afraid. Help us, O Maghavan, let thy succour give us this: drive away foes and enemies. 14 For thou, O liberal Lord of bounty, strengthenest his ample home who worships thee. So Indra, Maghavan, thou Lover of the Song, we with pressed Soma call on thee.
15 Indra is Vritra-slayer, gyard, our best defender from the foe. May he preserve our last and middlemost, and keep watch from behind us and before. 16 Defend us from behind, below, above, in front, on all sides, Indra, shield us well. Keep far away from us the terror sent from heayen: keep impious weapons far away. 17 Protect us, Indxa, each to-day, each morrow, and each following day. Our singers, through all days, shalt thou, Lord of the brave, keep safely both by day and night. 18 A crushing Warrior, passing rich is Maghavan, endowed with all heroic might. Thine arms, O Satakratu, are exceeding strong, arms which have grasped the thunderbolt.
9 The simple or the sage: ‘the unskilled or the skilled.’— Wilson.
12 Marks each fault; the meaning of bhrimdm is uncertain: according to Ludwig it is ‘his wi~-srtr~ c~ *e-der,’ that is, the worshipper who presents him with sacrifici’ ©. . ~'.. takes it with vdjinam: ‘the strong racer.’— Wilson. Zhe strong: the rich and powerful worshipper.
15 Our lust and middlemost ; putram, son, being understood, according to Sayana. The expression probably means ‘all pf us.’
16 The terror sent from heaven: ‘supernatural alarm.’—Wilson.
HYMN LI. , Indra.
OFFER ye up as praise to him that wherein Indra takes delight. The Soma-bringers magnify Indra’s great energy with hymus. . Good are the gifts that Indra gives. 2 Sole among chiefs, companionless, impetuous, and peerless, he Hath waxen great oer many folk, yea, over all things born, in might. 3 Lord of swift bounty, he will win e’en with a steed of worthless sort. This, Indra, must be told of thee who wilt perform heroic deeds. 4 Come to uf hither: let us pay devotions that enhance thy might For which, Most Potent! thou wouldst fain bless the man here who strives for fame. 5 For thon, O Indra, makest yet more bold the spirit of the bold Who with strong Soma serveth thee, still ready with his reverent prayers. 6 Worthy of song, he looketh down as a man looketh into wells. Pleased with the Soma-bringer’s skill he maketh him his mate and friend. ~S 7 In strength and wisdom all the Goms, Indra, have yielded unto. thee. Be thou the Guard of all, O thou whom many praise. 8 Praised, Indra, is this might of thine, best for the service of the Gods, That thou with power dost slay Vritra, O Lord of Strength. 9 He makes the races of mankind like synods of the Beauteoug One. fn Indra knows this his manifest deed, and is renowned. 10 Thy might, O Indra, at its birth, thee also, and thy mental power In thy care, Maghavan rich in kine! they have increased exceedingly. :
1 Good are, etc: the refrain is repeated in each verse. ' i Chiefs: nptbhik: men, meaning Gods, according to Sdyana. Folk: or, ribes. 3 Le will win e'en with a steed of worthless sort: ‘ He......wishes to bestow blessings (upon us) with his unurged courser.’— Wilson. 6 He looketh down: kindly on us as a thirsty man looks eagerly into a well, 9 Like synods of the Beauteous One; like assemblies that meet to honour him ; but the meaning is obscure. 10 Zhey : thy worshippers,
11 0 yeeros thou and I will both combine for winning spoil. Even malignity will consent, O Bolt-armed Hero, unto us.
12 Let us extol this Indra as truthful and never as untrue. Dire is his death who pours no gifts: great light hath he who offers them. Good are the gifts that Indra gives.
HYMN LII. Indra.
Wir powers of Mighty Ones hath he, Ancient, Belovéd, been equipped,
Through whom the Father Manu made prayers efficacious with the Gods.
2 Him, Maker of the sky, let stones wet with the Soma ne’er forsake,
Nor hymns and prayer that must be said.
8 Indra who knew full well disclosed the kine to the Angirases. This his great deed must be extolled.
4 Indra, promoter of the song, the sage’s Strengthener as of old, Shall one to bless and succour us at presentation of this land.
5 Now after their desire’s intent the pious singers with the cry Of Hail! have sung lo&d hymns to thee, Indra, to gain a stall of kine.
6 With Indra rest all deeds of might, deeds done and yet to be performed, Whom singers know devoid of guile.
7 When the Five Tribes with all their men to Indra have sent ont their voice, And when the priest hath strewn much grass, this is the Friend’s own dwelling-place.
8 This praise is verily thine own: thou hast performed these manly deeds, And sped the wheel upon its way.
OE A IT TC LL
ll Mulignity: or the malignant man. ‘ The niggard.’—-Wilson.
12 Dire is his death: or, great is bis destruction.
1 This difficult verse is variously interpreted both by Indian commentators and by European scholars. I follow partly Aufrecht’s translation as given by Dr. Muir, and partly Ludwig’s Commentary. See O. 8. Texts, I. pp. 163-164; Ludwig’s Rigveda, V. pp. 167—168 ; and Wilson's Translation, V.p. 107. The Ancient, Beloved appears to be Soma and not Indra.
” The Friend's: Indra’s, The second line is very obscure. See Bergaigne, I, vi., and Vedic Hymns, 1, p. 226, I adopt-Ludwig’s interpretation.
8 The wheel; the Sun.
EY are et
At the o’erflowing of this Steer, boldly he strode for life, and =
took Soma as cattle take their corn.
Receiving this and craving help, we, who with you are Daksha’s sons,
Would fain exalt the Maruts’ Lord. on
Yea, Hero, with the singers we sing to the duly-coming Band.
Allied with thee may we prevail.
With uy are raining Rudras, clouds accordant in call to battle,
at the death of Vritra, The strongvassigned to him who sings and praises. May Gods
with Indra at their head protect us. HYMN LILI. Indra.
May our hymns give thee great delight. Display thy bounty, Thunderer.
Drive off the enemies of prayer.
Crush with thy foot the niggard churls who bring no gifts. Mighty art thou:
There is not one to equal thee.
Thon art the Lord of Soma pressed, Soma unpressed is also thine.
Thou art the Sovran of the folk.
vome, go thou forth, dwelling in heaven and listening to the prayers of men:
Thou fillest both the heavens and earth.
Even that hill with rocky heights, with hundreds, thousands, held within, :
Thou for thy worshippers brakest through.
We call on thee both night and day to taste the flowing Soma juice :
Do thou fulfil our hearts’ desire.
9 This Steer: Soma; that is, when abundant libations had been offered, He: Indra,
10 Daksha's sons: of the same origin with you, ‘ Lords of fuod,’ according to Sa) ana,
11 Duly-coming Band: of Maruts, led by Indra.
12 Zhe strony: perhaps the thunderbolt with which Indra aids the wor-
shipper.
3 Unpressed: in its natural state in the stalks of the plant. Or, as Lud wig
sug
gests, the Soma which Indra drinks in heaven may be meant. See VIL
5 That hill: the cloud with its countless treasures of rain,
6 Night: just before dawn.
_ HYMN 54) THE RIGVEDA. 207
bo
Where is that ever-youthful Steer, strong-necked and never yet bent down ?
What Brahman ministers to him ?
To whose libation doth the Steer, betake him with delight therein 7
Who takes delight in Indra now?
Whom, Vritra-slayer, have thy gifts and hero powers accompanied ?
Who is thy dearest in the laud ?
For thee among mankind, among the Parus is this Soma shed.
Hasten thou hither: drink thereof. _
This, growing by Sushoma and by Saryan4van, dear to thee,
In Arjikiya, cheers thee best.
Hasten thou hitherward, and drink this for munificence to-day,
Delightful for thine eager draught.
HYMN LIV. eae
Tuoues, Indra, thou art called by men from east and west, from north and south,
Come hither quickly with fleet steeds ;
If in the effluence of heayen, rich in its light, thou takest joy,
Or in the sea in Soma juice.
With songs I call thee, Great and Wide, even as a cow to profit us,
Indra, to drink the Soma-dranght.
Hither, O Indra, let thy Bays bear up and bring upon thy car
Thy glory, God! and majesty.
Thou, Indra, wotldst be sung and praised as great, strong, lordly in thy deeds:
Come hither, drink our Soma juice.
We who have shed the Soma and prepared the feast are calling thee
To sit on this our sacred grass.
bce Sn enim an tt A eC CT re 10 Among the Pdrus : among men, or among Kings named Pirus.—Sayana.
11 Susho ¢ «v's -" "rs river which cannot now be identified. Anjiktya :
we La hte o ‘
Suryandvdn is said to be a lake in the district
mee Von LL, Index. For conjectures regarding Sushomé and
- Arjiktya see Zimmer, Altindisches Leben, pp. 12, 18. Ch VIIL 7. 29.
2 The effuence of heaven: or the place in heaven from which the Amrit flows. In the sea: of air ; the firmament. 3 Asa cow: as the most useful of all animals,
f
7 As, Indra, thou art evermore the common Lord of all alike, As such we invocate thee now. —
8 The men with stones have milked for thee this nectar of the Soma juice: Indra, be pleased with it, and drink. 9 Neglect all pious men with skill in sacred song :.come hitherward With speed, and give us high renown. 10 Gods, may the mighty rest unharmed, the King who gives me spotted kine, Kine decked with golden ornaments, 11 Beside a thousand spotted kine I have received a gift of gold, Pure, brilliant, and exceeding great. 12 Durgaha’s grandsons, giving me a thousand kine, munificent, Have won renown among the Gods.
HYMN LY. Indra,
Lowvb singing at the sacred rite where Soma flows we priests invoke ; With haste, that he may help, as the bard’s Cherisher, Indra who findeth wealth for you. 2 2 Whom with fair helm, in raptare of the juice, the firm resistless Slayers hinder not: Giver of glorious wealth to him who sing his praise, honouring him who toils and pours : 3 Sakra, who like a curry-comb for horses or a golden goad, Indra, the Vritra-slayer, urges eagerly the opening of the stall of kine : °
9 All piows men: all other worshippers.
10 The King : who instituted the sacrifice, According to Séyana, Indra is meant ; but this is impossible,
12 Durgaha’s grandsons: Sayana explains durgdhasya by duhkham gdhamdnasya me, of me plunged in grief, and népttuh (nepotes) as arakshitasya, unprotected: “Unprotected as I am, -and plunged in sorrow (my dependents) by the favour of the gods obtain food, and are blessed with abundance ina thousand cattle,’ See Wilson’s Translation, and Cowell’s note.
eure ~
1 We priests invoke: the construction is difficult. T follow Ludwig, and take huvé, an infinitive, as equivalent to the first person plural.
3 Curry-comd for horses ; the purifier of his worshippers and well-skilled in horses, according to Sayana. Golden goad: wonderful and golden-bodied, according to Sayana. The meaning of kfjah, as well as of mrtkshah, is uncertain, but both seem to signify instruments connected with horses,
HYMN 55.) | THE RIGVEDA. 209
4 Who for the worshipper scatters forth ample wealth, even though buried, piled in heaps ; May Indra, Lord of Bay Steeds, fair-helmed Thunderer, act at his pleasure, as he lists. 5 Hero whom many praise, what thou hast longed for, even of old, from men. All that we cffer unto thee, O Indra, now, sacrifice, land, effectual speech. 6 To Soma, Much-invoked, Bolt-armed ! for thy carouse, Celestial, Soma-drinker! come. Thou to the man who prays and pours the juice hast been best giver of delightful wealth. ~
7 Here, verily, yesterday we let the Thunder-wielder drink his fill. So iu like manner offer him the juice to-day. Now range you by the Glorious One.
8 Tiven the wolf, the savage beast that rends the ghee: follows the path of his decrees. So graciously accepting, Indra, this our praise, with wane thought come forth to us. § What manly deed of vigour now remains that Indra hath not done ? Who hath not heard hig glorious title aud his fame, the Vritraslayer from his birth ? 10 How great his power resistless! how invincible the Vvritraslayer’s matchless might ! Indra excels all usurers who see the day, excels all traffickers in strength. 11 O Indra, Vritra-slaver, we, thy very constant worshippers, Bring prayers ng’er heard before to thee, O Much-iuvoked, 0 ‘Thunder-armed, to be thy meed. 12 O thou of mighty acts, the aids that are in thee call forward many an eager hope. Past the drinuk-offerings, Vasu, even of the good, hear my call, Strongest God, and come. 13 Verily, Indra, we are thine, we worshippers depend on thee. For there is none but only thou to show us grace, O Maghavan, thou much invoked.
4 Buried; as gold, precious stones, ete.
8 The wolf: according to S&yana, the robber. The reason of mentioning either in this place is not obvious.
10 Who see the day: who live. According to Sdyana, who look upon the Sun in their present life, but will be sunk in darkness after death,
%
210 THE HYMNS OF [BOOK Vit.
14 From this onr misery and famine set us free, from this dire curse deliver us. Succour us with thine help and with thy wondrous the ge ty Most Mighty, finder of the way.
15 Now let your Soma juice be ponred : be not afraid, O Kali’s sons. This darkening sorrow goes away; yea, of itself it vanishes.
HYMN LVI. Adityas. Now pray we to these Kshatriyas, to the Adityas for their aid, These who are gracious to assist.
‘2 May Mitra bear ns o’cr distress, and Varuna and Aryaman, Yea, the Ajityas, as they know.
3 For wonderful and meet for praise is these Adityas’ saving help To him who offers and prepares.
4 The mighty aid of yon, the Great, Varuna, Mitra, Aryaman, We claim to be our sure defence.
5 Guard us, Adityas, still alive, before the deadly weapon strike: Are ye not they who hear our call ?
6 What sheltering defence ye have for him who toils in pouring
ifts
Gesnaly bless ye us therewith.
7 Adityas, Gods, froin sorrow there,is freedom, for the siless, wealth, O ye in whom no fanlt is seen.
8 Let not this fetter bind us fast : may he release ns for suecess ; For strong is Indra and renowned,
9 O Gods who fain would lend your aid, destroy not us as ye
- destroy Your enemies whe go astray. ¢ 10 And thee too, O Great Aditi, thee also, Goddess, I address, Thee very gracious to assist. 11 Save us in depth and shallow from the foe, thon Mother of Strong Sons : Let no one of our seed be harmed. 12 Far-spread ! wide-ruling! grant that we, unharmed by envy, may expand : Grant that our progeny may live.
14 From this our misery; the hymn was ‘seen’ and employed in a time of dearth and famine. Finder of the way : to prosperity.
15 Kali’s sons : Kali is the Rishi or seer of the hymn,
1 Kshatriyas: royal princes. 11 Of Strong Sons; the Adityas,
FIYMN 57.) THE RIGVEDA. Pipl
13 Those who, the Princes of the folk, in nativ deceived, Maintain their statutes, void of guile— ‘14 As such, from mouth of ravening wolves, O ye Adityas, rescue us, Like a bound thief, O Aditi. 15 Adityas, let this arrow, yea, let this malignity depart From us or e’er it strike us dead.
e glory, ne’er
16 For, Bountiful Adityas, we have evermore enjoyed your help, Both now and in the days of old.
17 To every one, O ye Most Wise, who turneth ewen from gin to you,
Ye Gods vouchsafe that he may live.
18 May this new mercy profit us, which, ye Adityas, frees like one Bound from his bonds, O Aditi.
19 O ye Adityas, this your might is not to be despised by us: So be ye graciously inclined,
20 Let not Vivasvan’s weapon nor the shaft, Adityas, wrought
; with skill, :
Destroy us ere old age be nigh
21 On every side dispel all sin, Adityas, all hostility,
- [Indigence, and combiudd attack.
HYMN LVII. Indra.
EVEN as a car to give us aid, we draw thee hither for our bliss,
Strong in thy deeds, checking assault, Lord, Mightiest Indra, of the brave!
2 Great in thy power and wisdom, Strong, with thought that comprehendeth all ! Thou hast filled full with majesty. 3 Thou very Mighty One, whose hands by virtue of thy greatness ras Piercoldsh bolt that breaks its way. 4, Your Lord of might that ne’er hath bent, that ruleth over all mankind,
I call, that he, as be is wont, may aid the chariots and th men.
17 Who turneth even from sin: who comes to you for forgiveness.
20 Vivasvdn’s weapon : the deadly bolt of the Sun, or perhaps, metaphorcally, of the sacrificer.
21 Combined attack : ‘the closely drawn net,’— Wilson.
2 Thou hast jilled full: the universe.
n12 THE HYMNS OF [BOOK VIII.
5 Whom, ever furthering, in frays that win the light, in both the hosts Men call to succour aud to help. 6 Indra, the Strong, the measureless, worthy of praise, Most Bountiful, Sole Ruler even over wealth,
7 Him, for his ample bounty, him, this Indra do I urge to
drink Who, as his praise was sing of old, the Dancer, is the Lord of men. , 8 Thou Mighty One, whose friendship none of mortals ever hath
- obtaived ;
None will attain unto thy might.
9 Aided by thee, with thee allied, in frays for water and for sun, Bolt-armed | may we win ample spoil,
10 So seek we thee with sacrifice and songs, chief Lover of the Song As, in our battles, Indra, thou to Purumayya gavest help. 11 O Thunderer, thou whose friendship and whose onward guidance both are sweet, Thy sacrifice must be prepared.
q
J a » s 12 To us, ourselves, give ample raom, give for our dwelling ample room : Give ample room to us to live,
‘13 We count the banquet of the Gods a spacious pathway for the men, And for the cattle, and the car.
14 Six men, yea, two aud two, made glad with Soma juice, come near to me With offerings pleasant to the taste. : 15 Two brown-hued steeds, Indrota’s gift, two bays from Riksha’s son were mine, From Asvamedha’s son two red,
7 The Dancer: in the dance of war.
10 Purumdyya: according to Sayana,‘me (the Rishi) the possessor of much wisdom.’
18 Sacrifice to the Gods procures freedom and security for us and all who belong to ux,
15 ‘These princes with their respective fathers are the six of V.14. The sons of Miksa and Agramedha had originally commenced the sacritice, but fudrotu and his father Atithigue came to see it and added their gifts, The sons alone are mentioned: the son is the father’s second self, pltri-putrayor abheddt,’—Cowell’s note in Wilson’s Translation,
HYMN 58.} THE RIGVEDA, * 21%.
16 From ae good car-steeds, from Arksha rein-obeying steeds,
From Asvamedha beauteous ones. 17 Indrota, Atithigva’s son, gave me six horses matched with maares : And Pitakratu gave besides. 18 Marked above all, amid the brown, is the red mare Vrishanvatt, Obedient to the rein and whip. 19 O bound to me by deeds of might, not even the man who loves to blame Hath found a single fault in you.
HYMN LVIU. - ‘Indra,
IT stnp you forth the song. of praise for Indn, hero-gladdener. ‘With hymn and plenty he invites you to complete the sacritice. 2 Thou wishest for thy kine a bull, for those who long for hig _ approach, For those who turn away from him, lord of thy cows whom none may kill. 3 The dappled kine who stream with milk prepare his draught of Soma juice: Clans in the birth-placdéof the Gods, in the three luminous realms of heaven. 4 Praise, even as he is known, with song Indra the guardian of the kine, The Son of Truth, Lord of the brave.
,
16 Arksha: the son of Riksha. Asvamedha : the son of Asvamedha,
17 Patakratu: son &f Asvamedha.
18 Vrishanvati: according to von Roth, ‘perhaps, that may be found among stallions.’
19 O bound to me: this atanza is addressed to the princes who instituted the sacrifice and gave the rewards which have been mentioned.
1 The song of praise; trishtibham ; used in a general sense for any hymn of praise. Jnrdu: Soma, According to Sdyana, Indra is meant.
2 The stanza is difficult. Ladopt Pischel’s explanation of nada@m and édatindm.
8 Cluns;: vig Fp 105: 7 "~ 4445 cows are meant, Eggeling translates: ‘At his birth the: “© .:" -"". speckled ones mix the Soma (draught), the clans of the gods in the three spheres of the heavens’ (Sacred Books of the East, XLI. p. 807). Pischel observes: ‘The connexion of the firat three ptauzas is probably this: Soma shall be celebrated by you in your song of praise in order that he may liberally reward you. What thou wishest for thyself is a bull for the cows, in order that they may be propagated and provide Indra with milk to be mixed with his Soma juice, while they serve. the race of Gods in all the three realms of heaven.’-—Vedische Studien, I, p. 197.
O14 THE HYMNS OF [BOOK vil,
5 Hither his Bay Steeds have been sent, red Steeds are on the sacred grass Where we in concert sing our gongs. 6 For Indra Thunder-armed the kine have yielded mingled milk, and meath, What time he found them in the vault. 7 When I and Indra mount on high up to the Bright One’s place and home, We, having drunk of meath, will reach his seat whose Friends are three times seven. 8 Sing, sing ye forth your songs of praise, ye Priyamedhas, sing your songs : Yea, let young children sing their lauds: as a strong castle praise ye him. 9 Now loudly let the viol sound, the lute send out its voice with might Shrill be the music of the string. To Indra is the hymn upraised. 10 When hither speed the dappled cows, unflinching, easy to be milked, Seize quickly, as it bursts away, the Soma juice for Indra’s drink. 11 Indra hath drunk, Agni hath drunk: all Deities have drunk | their fill. Here Varuna shall have his home, to whom the floods have sung aloud as mother-kine unto their calves.
12 Thou, Varuna, to wham belong Seven Rivers, art a glorious
God. The waters flow into thy throat as ’twere a pipe with ample
mouth. 13 He who hath made the fleet steeds spring, well-harnessed, ta the worshipper,
an at EY ee ee Se Re ee a ee
6 In the vault: ‘in the cavity of the Soma-vessel.’—von Roth; ‘on the horizon.’ —Ludwig ; ‘near at hand.’—Sayana.
7 Lhe Bright One’s place: the station of the Sun. Whose Friends are three times seven: Indra who is the friend of the Maruts. I follow Ludwig in combining the trth supid sdkhywh of the text into one compound word, S:iyana’s explanation ig different : ‘let us be united in the twenty-first sphere of the (universal) friend,’—See note in Wilson’s Translation.
9 The viol: gdrgarah: ‘a kind of musical instrument ’, says SAyana. Godh, originally the leather guard worn by bowmen on the left arm, and pihga (said to mean bowstring) are also, apparently, names of musical instruments.
' 12 Varuna’s throat, or palate, is said to mean the sea, into which the seven Tivers flow,
7S SAS ao . ae
He, the swift Guide, is that fair form that loosed the horses near at hand. 14 Indra, the very Mighty, holds his enemies in utter scorn. He, far away, and yet a child, cleft the cloud smitten by his voice. 15 He, yet a boy exceeding small, mounted his newly-fashioned car. He for his Mother and his Sire cooked the wild mighty buffalo. 16 Lord of the home, fair-helmeted, ascend thy chariet wrought of gold. We will attend the Heavenly One, the thousand&footed, red of hue, matchless, who blesses where he goes. 17 se polorene they come hitherward to him as to a Sovran ord, That they may bring him near for this man’s good success, to prosper and bestow his gifts. 18 The Priyamedhas have observed the offering of the men of old, Of ancient custom, while they strewed the sacred grass, and spread their sacrificial food.
HYMN LIX. Indra.
He who, as Sovran Lorl*of men, moves with his chariots unrestrained, The Veitra-slayer, vanquisher of fighting hosts, preéminent, is praised with song. 9 Honour that Indra, Puruhanman! for his aid, in whose sustaining hand of oll The splendid bolt of thunder was deposited, as the great Sun was set in heaven. 3 No one by deed attains to him who works and strengthens evermore : No, not by sacrifice, to [udra praised of all, resistless, daring, bold in might.
15 His Mother and his Sire: Earth and Heaven. The buffulo is the dark rain-cloud which Indra pierces with his lightning, or perhaps the demon Vala is intended.
16 The Heavenly One: the Sun, which is Indra’s chariot Thousand -footed : bright with countless rays of light.
' 47 This mun’s: who institutes the sacrifice.
t ammnenmmmand
2 Purukanman: the Rishi of the hymn addresses himself. Sustaining : or vidhartari may (with Ludwig) be taken as a nominative with vdjruh, the bolt vf thunder as a sustamer (of Order).
Gs THE HYMNS OF (BOOK VIrt.
‘4 The potent Conqueror, invincible in war, him at whose birth the Mighty Ones, The Kine who spread afar, sent their loud voices out, heavens, earths sent their loud voices out. . 5 O Indra, if a hundred heavens and if a hundred earths were thine— No, not a thousand Suns could match thee at thy birth, not both the worlds, O Thunderer, 6 Thou, Hero, hast performed thy hero deeds with might, yea, all with strength, O Strongest One. Maghavan,help us to a stable full of kine, O Thunderer, with wondrous aids. 7 Let not a godless mortal gain this food, O thou whose life is long! But pele who yokes the bright-hued steeds, the Htagas, even Indra yoker of the Bays. 8 Urge ye the Conqueror to give, your Indra greatly to be praised, To be invoked in shallow waters and in depths, to be invoked in deeds of might. 9 O Vasu, O thou Hero, raise us up to ample opulence. Raise us to gain of mighty wealth, O Maghavan, O Indra, to sublime renown. 10 Indra, thou jastifiest us, and tramplest down thy slanderers. Guard thyself, valiant Hero, in thy vital parts: strike down the Dasa with thy blows. 11 The man who brings no sacrifice, inhuman, godless, infidel, Him let his friend the mountain cast to rapid death, the mountain cast the Dasyu down. ° i2 O Mightiest Indra, loving us, gather thou up, as grains of corn Within thine hand, of these their kine, to give away, yea, gather twice as loving us. 13 Omy companions, wish for power. How may we perfect Sara’s praise, The liheral princely patron, never to be harmed ? pete tate ee Na, 4 The Kine: the heavens and the earths. 7 Liagas: the horses of the Sun. gene 3 hy gall parts : literally, between thy thighs. ‘Shelter us between 11 fis friend: in whi : “di Parvata ( ae aij cnn oe ee ee Bayana, 12 Their kine: the property of the hostile aborigines. F es Sara's praise: Sara must he the institutor of the sacrifice: according o Sdyana he is Indra, ‘the destroyer,’
14 By many a sage whose grass is trimmed thou art continually praised, That thou, O Sara, hast bestowed here one and here another calf.
15 The noble, Stiradeva’s son, hath brought a calf, led by the ear, to three of us, As a chief brings a goat to milk.
HYMN LX. Agni. O Agent, with thy mighty wealth guard us from all malignity, Yea, from all hate of mortal man. Pe
2 For over thee, O Friend from birth, the wrath of man hath no control ; Nay, Guardian of the earth art thon. 3 Assnch, with all the Gods, O Son of Strength, auspicious in thy flame, Give us wealth bringing all things good. 4 Malignities stay not from wealth the mortal man whom, Agni, thou Protectest while he offers gifts. 5 Sage Agni, he whom thou dost urge, in worship of the Gods, to wealth, With thine assistance winneth kine. G6 Riches with many heroes thou hast for the man who offers gifts : Lead thou us on to higher bliss. 7 Save us, O Jatavedas, nor abandon us to him who sins, Unto the evil-hearted man, 8 O Agni, let no godless man avert thy bounty as a God: Over all treasures thou art Lord. 9 So, Son of Strength, thou aidest us to what is great and excellent, Those, Vasu! Friend! who sing thy praise. 10 Let onr sones come anear to him beauteous and bright with piercing flame, Our offerings, with our homage, to the Lord of wealth, to him whom many praise, for help:
14 Here one and here another: ékam-ekan : meaning many.
15 Séaradeva’s son: Sara. Sdyana explains svwredevyadh as cows won in battle. ‘May Maghavan, taking them by the ears, lead the cows with their calves from our three (destructive enemies), as the owner leads a goat to drink.’ Wilson.
2 Guardian of the earth : kshdpdudin: ‘Lord of the night.’—Sayana,.
5 Winneth kine: literally, isa goer among cows: ‘walks (lord) among crowds of cattle,’— Wilson,
218 THE HYMNS OF [BOOK Vir
11 To Agni Jatavedas, to the Son of Strength, that he may give us precious gifts, Immortal, from of old Priest among mortal men, the most delightful in the Louse ; 12 Agni, made yours by sacrifice, Agni, while holy rites advance} Agui, the first in songs, first with the warrior steed; Agni to win the land fur us. 13 May Agni who is Lord of wealth vouchsafe us food for friend-
ship sake. Agni we ever seek for seed and progeny, the Vasu who
protects our lives. 14 Solicit with yourchants, forhelp, Agni the God with piercingflame, For riches famous Agni, Purumijha and ye men! Agni to light our dwelling well. 15 Agni we land that he may keep our foes afar, Agni to give us
health and strength. Let him as Guardian be invoked in all the tribes, the lighter-
up of glowing brandy. HYMN LXI. Agni. Prepare oblation: let him come; and let the miuister serve again Who knows the ordering thereof. » 2 Rejvicing in his friendship, let the priest be seated over man, Beside the shoot of active power. 3 Him, glowing bright beyond all thought, they seek among the race of man; With him for tongue they seize the food. 4 He hath inflamed the twofold plain: life-giving, he hath
climbed the woud, And with his tongue hath struck the rock.
12 With the warrior steed : arvatt: the fierce and rapid fire that clears the jungle for the advance of the Aryan settlers.
14 Yo light our dwelling well: I follow Ludwig’s explanation. Sdéyana tikes suditaye as a proper name: ‘a house for (me) Suditi’—Wilson.
15 The liyhter-up of ylowiny brands : visturrishiindm : according to Sayana, ‘ the giver of homes to us Rishis.’
The language of the hymnis intentionally obscure, and much of my translation (in which I generally follow Ludwig) must be regarded as conjectural.
L Let him come: Agni. The minister: or, the Adhvaryu.
2 Lhe shoot: Agui, according to Siyana: the stalks of the Suma-plant, according to von Roth.
3 They scek: that is, the Gods.
4 Lhe twofold plain: the expanses of earth and heaven. Climbed the wood : a forest conflagration is referred to,
5 Wandering here the radiant Calf finds none to fetter him, and seeks . The Mother to declare his praise. 6 And now that great and nighty team, the team of horses that are his, And traces of his car, are seen.
7 The seven milk a single cow ; the two set other five to work, On the stream’s loud-resounding bank.
8 Entreated by Vivasvan’s ten, Indra cast down the water-jar With threefold hammer from the sky.
9 Three times the newly-kindled flame proceeds around the sacrifice : The priests anoint it with the meath.
10 With reverence they drain the fount that circles with its wheel above, Exhaustless, with the mouth below.
11 The pressing-stones are set at work: the meath is poured into the tank, At the out-shedding of the fount.
12 Ye cows, protect the fount: the two Mighty Ones bless the sucrifice. a The handles twain are wrought of gold.
13 Pour on the juice the ornament which reaches both the heaven and. earth : Supply the liquid to the Bull.
5 The vadiant Calf: Agni in the form of lightning. Here: in the esky above us. Vhe Afother : the cloud, which will praise him with a thunder-psalm.
7 The seven? officiating priests, or assistants. See H. 1. 2, A single cow: the text has only é¢dm (unam). Sayana supplies, cow, which he explains as the ghurma, pitcher or caldron used for heating milk, etc. in the Piavargya ceremouy. Loud-resounding bunk: with reference to the sacrificial exclamations, uttered by the officiating priests. Zhe two: the Adbvaryu and the Pratiprasthatar, his Assistant, direct the five others in the performance of the ceremony,
8 Entreated by Vivasvdn’s ten; according to Siyana, the ten fingers of the worshipper. Ten priests are probably meant. Tadru: Agni or Aditya may be meant.—Siyana. The water-jur; the rainy cloud. Hummer: meaning, probably, the wigvag lightning. Sayana explains it by ragnind, with his ray.
10 Phe fount; avatam : the gharma or mahdvird, the coutents of which are poured into the fire. Jés wheel: apparently, the circular yim on whieh it usually stands and which is now inverted that all the liqnid may flow out, According to Hillebrandt ( Vedische M. ythologie, 1. 825) the fount is the Moon, "19 Thetwo Mighty Ones: Heaven and Earth. But as the meaning of vapsidd is unknown, the sentence can be only conjeoturally translated : ‘{The two kinds of milk) in the sacrifice are plentiful and fruit-giving. —-Wilsan.
18 The ornament; the milk which is mingied with the Some. To the Bull: to Agni.
220 THE HYMNS OF [BOOK VIIL
14 These know their own abiding-place: like calves beside: the mother cows They meet together with their kin. 15 Devonring in their greedy jaws, they make sustaining food . in heaven, To Indra, Agui light and prayer. 16 The Pious One milked ont rich food, sustenance dealt in portions seven, Together with the Sun’s seven rays. 17 I took some Soma when the Sun rose up, O Mitra, Varuna. That is the sick man’s medicine. 18 From where oblatious must be laid, which is the Well-belovéd’s home, He with his tongue hath compassed heaven.
HYMN LXIIL, Asvins,
Rousz ye for him who keeps the Law, yoke your steeds, Agvins, to your car: Let your protecting help be near. 2 Come, Asvins, with your car more swift than is the twinkling of an eye: r Let your protecting help be neav. 3 A8sving, ye overlaid with cold the fiery pit for Atri’s sake : Let your protecting help be near.
4 Where are ye? whither are ye gone? whither, like falcons, have ye flown ? Let your protecting help be near.
5 If ye at any time this day are listening to this my call, Let your protecting help be near.
6 The Asvins, first to hear our prayer, for closest kinship I approach : : Let‘ your protecting help be near,
7 For Atri ye, O Agvins, made a dwelling-place to shield him well. Let your protecting help be near,
14 These know: the cows know, and come to, the place where they are to be milked for sacrificial purposes as well as they know their own stable,
15 Devouriny: perhaps the flames ; but the stanza is obscure,
16 The Pious One: Agni. Dealt in portions seven; one for each priest.
18 This Well-beloved’s home: ‘the place which I, the eager offerer, choose.’ —Wilson. Maryatd, ‘the well-belovéd,’ is perhaps the Soma,
1 Who keeps the Law: which enjoins sacrifice, The Rishi means himself.
3 for Air's sake: see I. 116. 8,
8 Ye warded off the fervent heat for Atri when he sweetly spake: Let your protecting help be near,
9 ae see by his prayer obtained the trenchant edge of fire
Let your protecting help be near. 10 Come hither, O ye Lords of wealth, and listen to this call of mine : Let your protecting help be neav. 11 What i ie this praise told forth of you as Elders in the ancient way
Let your protecting help be near. ©
12 One common brotherhood is yours, Agvins, your kindred is the SAME : Let your protecting help be near.
13 This is your chariot, Asvins, which speeds through the regions, earth aud heaven :
Let your protecting aid be near.
14 Approach ye hitherward to us with thousands both of steeds and kine :
Let your protecting help be near. 15 Pass us not by, remember us with thousands both of kine and steeds ; Let your protecting help be near. 16 The purple tinted Dawu hath risen, and true to Law hath made the light : Let your protecting help be near. 17 He looked upon the Asgvins, as an axe- armed man upon a tree : Let your protecting help be near. 18 By the black band encompassed round, break it down, bold ~ one, like a fort. Let your protecting help be near.
9 Santuvadhri: see V. 78. 6. His release seems to have been effected by employing fire. But see Myriantheus, Die Acrins, pp. 88, 90.
11 ‘ Why is this (repeated invocation) addressed to you as if you were decrepit like old men ?’—Wilson.
12 One common brotherhood : as twin children of the consort of Vivasvdn, the Sun.
17 The meaning is obscure, ‘ Asvins, the «6 TO". 7°". + (sun cleaves
the darkness) as the woodman with hisaxeat:. . “A oo. ¢'E [the demon]
looked at the Asvins.’—Grassmann. 18 The first line is said by Bayets to be addressed to Saptavadhri. tt
seems to express -' * ‘ ‘+ before an attack upon a Dasa enemy. But see Myriante. wet ae or fa DOs,
a 2a acon?
299 THE HYMNS OF | [BOOK VIII.
HYMN LXIIL Agni.
Exertine all our strength with thoughts of power we glorify in speech Agui your dear familiar Friend, the darling Guest in every home, ‘2 Whom, served with sacrificial oil like Mitra, men presenting gifts Eulogize with their songs of praise; 3 Mueb-lauded Jatavedas, him who bears oblations up to heaven Prepared in service of the Gods. 4 To noblest Agni, Friend of man, best Vritra-slayer, are we come, Him in wKose presence Riksha’s son, mighty Srutarvan, waxes " great 5 5 To deathless JAtavedas, meet for praise, adored with sacred oil, Visible through the gloom of night ;
- 6 Even Agni whom these priestly men worship with sacrificial ifts With lifted ladles offering them. 7 O Agni, this our newest hymn hath been addressed from us to thee 0 cheerful Guest, well-born, most wise, worker of wonders, ne’er deceived. 8 Agni, may it be dear to thee, most grateful, and exceeding sweet : Grow mightier, eulogized therewith. 9 Splendid with splendours may it be, and in the battle with the foe Add loftier glory to thy fume. 10 abies cow, a lord of heroes, bright like Jndra, who shall fill the car, Whose high renown ye celebrate, and people praise each glorious deed. , 11 Thou whom Gopavana made glad with song, O Agni Angiras, Hear this my call, thou Holy One, 12 Thou whom the priestly folk implore to aid the gathering of the spoil, Such be thou in the fight with foes,
1 I follow Ludwig in his interpretation of this stanza, the construction of which is difficult. 2 Like Mitra: or as a friend ; or like the Sun.—Sayana. _ 10 Steed, cow: there is no verb to govern these accusatives. Perhaps, let it, that is, the hymn, give, may be understood. Sayana explains gm, cow, by ganidram, goer. ‘(Worship) ye men, the bright (Agni) who goes like a horse and fills our chariots (with spoil),’— Wilson.
HYMN 64] THE RIGVEDA., bas 13 I, called to him who reels with joy, Srutarvan, Riksha’s gon, shall stroke
The heads of four presented steeds, like the long wool of fleecy rams.
14 Four coursers with a splendid car, Savistha’s horses, fleet of foot, Shall bring me to the sacred feast, as flying steeds brought Tugra’s son. 15 The very truth do I declare to thee, Parushni, mighty flood.
Waters ! no man is there who gives more hurses than Savishtha gives,
HYMN LXIV. ) Aga
Yoxs, Agni, asa charioteer, thy steeds who best invite the Gods: As ancient Herald seat thyself.
2 And, God, as skilfullest of all, call for us hitherward the Gods: Give all our wishes sure effect. 3 For thou, Most Youthful, Son of Strength, thou to whom sacrifice is puid, Art holy, faithful to the Law.
4 This Agni, Lord of wealth and spoil hundredfold, thousandfold, is head
And chief of riches and @ Sage.
5 As craftsmen bend the felly, so bend at our general call: come nigh,
Angiras, to the sacrifice.
6 Now, O Virdpa, rouse for him, Strong God who shines at early morn,
Fair praise with voice that ceases not.
e 7 With missile of this Agni, his who looks afar, will we lay low The thief in combat for the kine,
8 Let not the Companies of Gods fail us, like Dawns that float
- away Like cows who leave the niggardly.
a a Se ae et 14 Tugra's son: Bhujyu. See Vol. I, Index.
15 Parushnt: vow the Ravi, the river on whose bank Srutarvan offered his sacrifice. a
1 Ancient Herald: or, chief Invoker. 6 Virdpa: the Rishi of the hymn who addresses himself. early morn: or, aspiring heavenward. ; '” The thief: the hymn is a prayer for aid in an expedition for the recovery of stolen cattle. 8 Like Dawns that float away: ‘like cows that bathe them in the stream,’ according to the explanation given in the St. Petersburg Lexicon, Like cows who leave the niggurdly: ‘the kine abaudon nota little (calf).’-~Wilson.,
Who shines at
€
224 THE HYMNS OF [BOOK VITT,
9 Let not the sinful tyrauny of any fiercely-hating foe Smite us, as billows smite a ship. 10 O Agni, God, the, people siug reverent praise to thee for
strength : With terrors trouble thou the foe.
11 Wilt thou not, Agni, lend us aid in winning cattle, winning
wealth 4 Maker of room, make room for us.
12 In this great battle cast us not aside as one who bears a load: Snatch up the wealth and win it all.
13 O Agni, let this plague pursue and fright another and not us:
_ Make our impetuous strength more stroug.
14 The reverent or unwearied man whose holy labour he accepts,
_. Him Agni favours with success.
15 Abandoning the foeman’s host pass hither to this company : Assist the nen with whom I stand.
16 As we have kuown thy gracious help, as of a Father, long ago, So now we pray to thee for bliss.
HYMN LXV. Indra,
Nor to forsake me, I invoke this Tudra girt by Maruts, Lord Of magic power who rules with might, 2 This Indra with his Marut Friends clave into pieces Vritra’s head With hundred-knotted thunderbolt. 3 Indra, with Marut Friends, grown strong, hath rent asunder Vritra, and Released the waters of the sea. 4 This is that Indra who, begirt by Maruts, won the light of
heaven That he might drink the Soma juice.
5 Mighty, impetuous, begirt by Maruts, him who loudly roars, Indra we invecate with songs,
_ 6 Indra begirt by Maruts we invoke after the ancient plan, That he way drink the Soma juice,
7 O liberal Indra, Marut-girt, much-lauded Satakratu, drink The Soma at this sacrifice.
8 To thee, O Indra, Marut-girt, these Soma juices, Thunderer ! Ave offered from the heart with lauds.
wh
3 Of the sew: of the firmament or ocean of air.
cae
9 Drink, Indra, with thy Marut Friends, pressed Soma at the mornivg rites, | Whetting thy thunderbolt with strength. 10 Arising in thy might, thy jaws thou shookest, Indra, haying quatied The Soma which the mortar pressed.
11 Indra, both worlds complained to thee when uttering thy fearful roar,
What time thou smotest Dasyus dead.
12 From Indra have I measured out a song eight-footed with nine parts, Delicate, faithful to the Law. =
HYMN LXVI. Indra,
ScaRCELY was Satakratu born when of his Mother he inquired, Who are the mighty ? Who are famed ?
. 2 Then Savasi declared to him Aurnavaibha, Ahiguva:
Son, these be they thou must o’erthrow.
3 The Vritra-slayer smote them all as spokes are hammered into naves: The Dasyu-killer waxed in might. 4 Then Indra at a single draught drank the contents of thirty pails, Pails that were filled with Soma juice. 5 Indra in groundless realms of space pierced the Gandharva through, that he Might make the Brahmans’ strength increase.
11 Complained to thee: in terror. When uttering thy fearful roar: the meaning of krékshamanam, rendered thus conjecturally, is uncertain.
12 Hight-footed with nine purig: the hymn consists of triplets, each of which contains nine Padas, parts or half-lines, of eight feet or syllables each, That is, the metre is octosyllabic (8 x 3), and the triplet contains three stanzas in that metre, or nine octosyllabic Padas. From Indra: originating in him as its subject or inspirer. utthful to the Luw: closely connected with sacrifice. ——
1 Cp. VIII. 45. 4.
2 Savast; or, the Mighty One, Indra’s Mother. Aurnavdbha: or Urnavabha’s son. See VITL. 32. 26. These: and other fiends, as ¢¢, these, is plural,
4 Pails: or bowls: literally, lakes, The meaning of the word kénuké in this stanza is uncertain. It appears to be an adjective qualifying sardnst pails or lakes. See note in Wilson’s Translation.
5 The Gandharvu: a heavenly being who dwells in the region of the air and guards the celestial Soma, that is, the rain, See I. 22. 14, and 1638. 2, According to Sayana, the Gandharva is the rain-cloud itself, which Indra shattered, and so released the fertilizing water. ’
226 FHE HYMNS OF [BOOK VIE,
6 Down from the.mountaius Indra shot hither his well-directed shaft : He gained the ready brew of rice. 7 One ouly is that shaft of thine, with thousand feathers, hundred barbs, . Which, Indra, thou hast made thy friend. " 8 Strong asthe Ribhus at thy birth, therewith to those who praise thee, men And women, bring thou food to eat. 9 By thee these exploits were achieved, the mightiest deeds, abundantly : Firm in thy heart thou settest them. 10 All these things Vishnu brought, the Lord of ample stride
whom thou hadst sent— A hundred buffaloes, a brew of rice and milk: and Indra
slew the ravening boav. 11 Most deadly is thy bow, successful, fashioned well; good is thin? arrow, decked with gold. Warlike and well equipped thine arms are, which increase sweetness for him who drinks the sweet.
HYMN LXVIL Indra.
Brine usa thousand, Indra, as’ our guerdon for the Soma juice : Hundreds of kine, O Hero, bring. 2 Bring cattle, bring us ornament, bring us embellishment and
steeds, ” Give us, besides, two rings of gold.
&
_— we
6 The stanza is similarly explained by Sdyana. Indra smote the rain from the clouds, and obtained food for men,
7 One only: Iudra alone is the wielder of the thunderbolt,
10 Ali these things: the buffaloes or dark clouds, and the rice and milk or fertilizing rain, “Slew: the verb is supplied by SAyana, The ravening boar ) Vritra, Cf. I. 61. 7, where the deed is similarly related, See Prof. A, A. Macdonell, Journal R, A. Society, 1895, p. 186.
11 Which increase sweetness for him who drinks the sweet: this is Ludwig's interpretation of two very difficult words which mean according to Wilson's Translation, ‘destructively overthrowing, destructively piercing;’ according to the St. Petersburg Lexioun, ‘like two bees delighting in sweetneas ;' and according to Grassmann, ‘ sweetness loves thy two lips.’ m
1 A thousand: cows, understood.
2 wo rings: the meaning of mand here is somewhat uncertain. See Max Miller, India, What can it Teach us? pp 125.126; Weber, Episches im Vedischen Ritual, p. 30; and Zimmer, Altindisches Leden, pp. 50, 51,
H¥MN 68.]). THE. RIGVEDA. 227.
3 And, Bold One, bring in ample store rich jewels to adorn the ear, For thou, Good Lord, art far renowned. 4 None other is there for the priest, Hero! but, thou, to give him gifts, To win much spoil and prosper him, 5 Indra can never be brought low, Sakra. can. neyer be subdued: He heareth and beholdeth all.
6 He spieth out the wrath of man, he who can never be deceived : Ere blame can, come he marketh it.
7 He hath his stomach full of might, the Vritra-slayer, Conqueror, The Soma-drinker, ordering all.
8 In thee all treasures are combined, Soma! all°blesséd things in thee, Uninjured, easy to bestow. 9 To thee speeds forth my hope.that craves the gift of corn, and kine and gold, 3% Yea, craving horses, speeds to thee.
10 Indra, through hope in thee alone even this sickle do I grasp. Fill my hand, Maghavan; with all that it can hold of barley cut or gathered up. _
HYMN LXVIII. Soma,
Tuts here is Soma, ne’ér restrained, active, all-conquering bursting forth, } Rishi and Sage by sapience. 2 All that is bare he covers o’er, al] that is sick he medicines - The blind man sees, the cripple walks, .
3 Thou, Soma, givest wide defence against the hate of alien men,
Hatreds that waste and weaken us. 4. Thou by thine insight and thy skill, Impetuous One, from heaven and earth Drivest the sinner’s enmity. 5 When to their task they come with zeal, may they obtain the Giver’s grace, And satisfy his wish who thirsts,
8 Soma: here said to mean Indra himself,
10 ‘It would appear as if the field were a barren one and the poet sought from Indra a harvest which he had not sown.’— Wilson.
1 Bursting forth: according to Siyana, causing (fruit) to spring forth.
4 Impetuous One: rizishin: according to Sayana, ‘ posSessed of the remains or dregs of the Soma juice offered in the third savana.’ ' oe
5 They: thetpriests. The Giver’s: bountiful “Indra’s. His wish; Indra’s
longing for Soma-libations. ;
298 THE HYMNS OF [BOOK VII.
6 So may he find what erst was lost, so may he speed the pious man, And lengthen his remaining life. 7 Gracious, displaying tender love, unconquered, gentle in thy thoughts, Be sweet, O Soma, to our heart. 8 O Soma, terrify us not; strike us not with alarm, O King: Wound not our heart with dazzling flame. 9 When in my dwelling-place I see the wicked enemies of Gods, King, chase their hatred far away, thou Bounteous One, dispel our foes,
HYMN LXIX. Indra,
O Saraxratv, truly I have made none else my Comforter. Indra, be gracious unto us. 2 Thou who hast ever aided us kindly of old to win the spoil, As such, O Indra, favour us. 3 What now? As prompter of the poor thou helpest him who sheds the juice. Wilt thou not, Indra, strengthen us? 4 O Indra, help our chariot on, yea, Thunderer, though it lag behind : Give this my car the foremost place. 5 Ho there! why sittest thou at ease? Make thou my chariot to be first ; . And bring the fame of victory near, 6 Assist cue car that seeks the prize, Whatcan be easier for thee So make thou us victorious, 7 Iudra, be firm: afort art thou. To thine appointed place proceeds The auspicious hymn in season due. & Let not our portion be disgrace. Broad is the course, the prize is get, The barriers are opened wide.
9 This thing we wish, that thou mayst take thy fourth, thy sacrificial name. So art thou held to be our Lord.
9 The wicked enemies: or, the enmities ; that is, when I see that the Gods are displeased with me. —
4 The hymn is a prayer for success in a coming chariot race.
7 To thine appointed place: ‘to thee the repeller (of enemies),'— Wilson,
9 Thy fourth, thy sacrificial name : the other three, according to Sdyana, are the constellation-name, the secret name, and the revealed name,
HYMN 71.) _ PHE RIGVEDA. 220
.10 Ekadyai hath exalted you, Immortals: both Goddesses and Gods hath he delighted. Bestow upon him bounty meet for praises. May he, enriched with prayer, come soon and early.
HYMN LXX. Indra. ae God of the mighty arm, gather for us with thy right han Manifold and nutritious spoil. 2 We know thee mighty in thy deeds, of mighty bounty, mighty wealth, Mighty in measure, prompt to aid. 2 3 Hero, when thou art fain to give, neither may Gods nor mortal men Restrain thee like a fearful Bull. 4 Come, let us glorify Indra, Lord supreme of wealth, Selfruling King: | In bounty may he harm us not. 5 Let prelude sound and following chant: so Jet him hear the Saman sung, And with his bounty answer us. 6 O Indra, with thy right hand bring, and with thy left remember us: . Let us not lose our share of wealth. 7 Come nigh, O Bold One, boldly bring hither the riches of the chur! i Who giveth least of all the folk. 8 Indra, the booty which thou hast with holy singers to receive, Even that booty win with us. . -9 Indra, thy swiftly-coming spoil, the booty which rejoices all, Sounds quick in concert with our hopes.
HYMN LXXI., Indra.
Haste forward to us from afar, or, Vritra-slayer, from anear, To meet the offering of the meath.
19 The Gods in general are the deities of this stanza. Fkady@ is the seer of the hymn. He, enriched with prayer: Indra, exalted by our hynin.
5 Let prelude sound; pré stoshadmpagdsishat : let the prastotar and the udgdtar, two of the officiating priests at the chanting of a Saman, discharge their functions : the former singing the prelude andthe latter the accompaniment,
-8 Win with us: make us thy. allies.
9 Sounds in concert with our hopes: answers to our.expectation, Perhaps as Ludwig thinks, the word ‘sounds’ refers to the herd of cattle which probably constituted the spoil that is spoken of,
‘230 THE HYMNS OF [BOOK ViIT1.
2 Strong ure the Soma-draughts ; coma nigh: the juices fill thee . with delight : Drink boldly even as thou art wont. 3 Joy, Indra, in the strengthening food: let it content thy wish and thought, Aud be delightful to thine heart. 4 Come to us thou who hast no foe: we call thee down to hymng of praise, In heaven’s sublimest realm of light. 5 This Soma here expressed with stones and dressed with milk for thy carouse, Indra, is offered up to thee, 6 Graciously, Indra, hear my call, Come and obtain the dranght, and sate Thyself with juices blent with milk. 7 The Soma, Indra, which is shed in chalices and vats for thee, Drink thou, for thou art Lord thereof. 8 The Soma seen within the vats, as in the flood the Moon is seen, Drink thou, for thou art Lord thereof. 9 Tnat which the Hawk brought in his claw, inviolate, through the air to thee, Drink thou, for thou art Lord thervof. HYMN LXXIL Visvedevas,
Wa choose unto ourselves that high protection of the Mighty Gods That it may help and succour us. 2 May they be ever our allies, Varuna, Mitra, Aryaman, Far-seeiug Gods who prosper us. 3 Ye furtherers of holy Law, transport us safe’ o’er many woes, As over water-floods in ships. 4 Dear wealth be Aryaman to us, Varuna dear wealth meet for praise : Dear wealth we choose unto ourselves. 5 For Sovrans of dear wealth are ye, Adityas, not of sinuer’s wealth, Ye sapient Gods who slay the foe. 6 We in our homes, ye Bounteoys Ones, and while we journey on the road, Invoke you, Gads, to prosper us.
8 The Moon: in allusion to the double meaning of Soma, the plant and its juice, and the Muon. | 9 The Hawk: see I, 80. 2, and 93. 8.
HYUN 74.) THE RIGVEDA, 2357
7 Regard us, Indra, Vishnu, here, ye Asvins and the Marut host, Us who are kith and kin to you.
8 Ye Bounteous Ones, from time of old we here set forth our brotherhood, Our kinship in the Mother’s womb. 9 Then come with Indra for your chief, at early day, ye Bounteous Gods ; Yea, I address you now for this.
HYMN LXXIIW. Agri. AanI, your dearest Guest, I laud, him who is loving asa friend, Who brings us riches like a car. 2 Whom as a far-foreseeing eae the Gods have, from the olden time, Established among mortal men. 3 Do thou, Most Youthfal God, protect the men who offer, hear their songs, And of thyself preserve their seed. 4 What is the praise wherewith, O God, Angiras, Agni, Son of Strength, We, after thine own wish and thought, 5 May serve thee, O thou €hild of Power, and with what sacrifice’s plan ? What prayer shall I now speak to thee ? 6 Our God, make all of us to dwell in happy habitations, and Reward our songs with spoil and wealth. 7 Lord of the house, what plenty fills the songs which thou inspirest now, Thou whose hymn helps to win the kine? . 8 Him Wise and Strong they glorify, the foremost Champion in the fray, And mighty in his dwelling-place. 9 Agni, he dwells in rest aud peace who smites and no one smites again ; With hero sons he prospers well.
HYMN LXXIV. Asvins.
To this mine invocation, O ye Asvins, ye Nasatyas, come, Y'o drink the savoury Soma juice.
ae ee ene ee 8 Inthe Mother's womb: as common en ch bares of Aditi the General Mother of all living beings. & And of thyself preserve their seed : or, or, and guard our offspring and oufsélves. 9 He: the faithful worshipper.
282 THE HYMNS OF [BOOK FILL.
2 This laud of mine, ye Asvins Twain, and this mine invitation . hear, To drink the savoury Soma juice. 3 Here Krishna is invoking you, O Agsvins, Lords of ample wealth, To drink the savoury Soma juice. ‘4 List, Heroes, to the singer’s call, the call of Krishna lauding you, Tio drink the savoury Soma juice. 5 Chiefs, to the sage who sings your praise grant an inviolable home, To drink the savoury Soma juice. | 6 Come to the worshipper’s abode, Asvins, who here is lauding you, To drink the savoury Soma juice, .7 Yoke to the firmly-jointed car the ass which draws you, Lords of wealth, To drink the savoury Soma juice. _ 8 Come hither, Asvins, on your car of triple form with triple seat, To drink the savoury Soma juice. 9 O Asvins, O Nasatyas, now accept with favouring grace my soOnga, e To drink the savoury Soma juice. HYMN LAXY. Asvins,
Ya Twain are wondrous strong, well-skilled in arts that heal, both bringers of delight, ye both won Dakshu’s praise.
Visvaka calls on you as such to save his life. Break ye not off our friendship, come and set me free. | |
2 How shall he praise you now whois distraught in mind? Ye
Twain give wisdom for the gain of what is good.
Visvaka calls on you ag such to save his life. Break ye not off our friendship, come and set me free.
eae Coe aay
5 Lo drink: so that ye may drink.
7 The ass: cf, I. 34.9 ; 116. 2; and 162. 21.
8 Of triple form with triple seut: see I. 84. 2, 9,
The Rishi is Visvaka son of Krishna.
1 Daksha’s praise : on the occasion mentioned in I. 116.2; or when the Asvins won Stirya for their bride, 1,116.17. To save his léfe: according to SAyana, ‘for the sake of his son.’ - Come and set me free: ‘ flying loose (your reins and gallop hither).’— Wilson. ‘ Unyoke your horses.’-—-Grassmann, Bee cdy ele : eine et to Visvaka himself, or the man for whon uvokes the Asvins’ aid. Accordi i J in mind) here is the name of a Rishi, SARE dent gure eanae
-38 Already have ye Twain, possessors of great wealth, prospered Vishnapai thus for gain of what is good. Visvaka calls on you as such to save his life. Break ye not off our friendship, come and set me free, .
4 And that Impetuous Hero, winner of the spoil, though he is far away, we call to succour us, . Whose gracious favour, like a father’s, is most sweet, Break ye not off our friendship, come and set me free.
5 About the holy Law toils Savitar the God: the horn of holy Law bath be spread far and wide. The holy Law hath quelled even mighty men of war, Break ye not off our friendship, come and set me free,
HYMN LXXVI. Asvins.
SPLuNDID, O Asving, is your praise. Come, fountain-like, to pour the stream,
Of the sweet juice effused—dear is it, Chiefs, in heaven—drink like two wild-bulls at a pool.
2 Drink the libation rich in sweets, O Agvins Twain: sit, Heroes, on the sacred grass.
Do ye with joyful heart in the abode of man preserve his life by means of wealth.
A 3 The Priyamedhas bid youcomewithallthesuccoursthatare yours, Come to his house whose holy grass is trimmed, to dear sacrifice at the morning rites.
4 Drink ye the Soma rich in meath, ye Asvins Twain: sit gladly on the sacred grass. So, waxen mighty, to our eulogy from heaven come ye as wildbulls to the pool.
5 Come to us, O ye Agvins, now with steeds of many a varied hue, Ye Lords of splendour, wondrous, borne on paths of gold, drink Soma, ye who strengthen Law. 6 For we the priestly singers, fain to hymn your praise, invoke you for the gain.of strength. - So, woudrous, fair, and famed for great deeds come to us, through our hymn, Asvins, wheu ye hear. |
3 Vishndpa: the Rishi’s son or grandson.
4 That Impetuous Hero: Indra. ‘These two verses,’ says Grassmann, * are taken from another hymn. Verse 5 is addressed to Savitar, and verse 4, as it appears, to Indra. The refrain, which is altogether unsuitable here, has been added in order to connect the verses with the preceding hymn.’
2 The libation: gharmam: the heated milk or other beverage, or the vessel in which it is heated. ; : 3 The Priyamedhas: Priyamedha and his family,
234 THE HYMNS OF [BOOK Vi21r;
HYMN LXXVII. Tndra.
As cows low to their calves in stalls, so with our songs we
- glorify This Indra, even your Wondrous God who checks attack, who joys in the delicious juice. 2 Celestial, bounteous Giver, girt about with might, rich, mountain-like, in precious things, Him swift we seek for foodful booty rich in kine, brought hundredfold and thousand fold. 3 Indra, the strong and lofty hills are powerless to bar thy way. None stayathat act of thine when thou wouldst fain give wealth to one like me who sings thy praise. 4 A Warrior thou by strength, wisdom, and wondrous deed, in
might excellest all that is. . Hither may this our hymn attract thee to our help, the hymn
which Gotamas have made. 5 For in thy might thou stretchest out beyond the boundaries of heaven. , The earthly region, Indra, comprehends thee not. After thy Godhead hast thou waxed. 6 When, Maghavan, thou honourest the worshipper, no one is there to stay thy wealth. z Most liberal Giver thou, do thou inspire our song of praise,
that we may win the spoil. HYMN LXXVIII, Indra, To Indra sing the lofty hymn, Maruts! that slaysthe Vritras bests Whereby the Holy Ones created fur the God the light divine that ever wakes. A 2 Indra who quells the curse blew curses far away, and then in splendour came to us. Indra, refulgent with thy Marut host! the Gods strove éagerly to win thy luve,
3 Sing to your lofty Indra, sing, Maruts, a holy hymn of praise. Let Satakratu, Vritra-slayer, kill the fue with hundred-knotted
thunderbolt.
1 As cows: the cows who are milked for sacrificial purposes, whose calves are shut up during the ceremony.
5 The earthly region : the rajas region, middle air, or firmament is frequently divided into two, one half belonging to the earth and the other tu the éky. See Wallis, Cosmology of the Riyveda, pp. 114, 115.
J Maruts ; here meaning the singers of the hymn of praise. ‘ Priests.’-— , ater Lhe light divine: the Sun, which the Visvedevas generated or created or Indra.
HYMN 79.) IHE RIGVEDA. 235
4 Aim and fetch boldly forth, O thou whose heart is bold : great glory will be thine thereby. In rapid torrent let the mother waters spread. Slay Vritra, win the light of heaven.
5 When thou, unequalled Maghavan, wast born to smite the _ Vritras dead, Thou spreadest out the spacious earth and didst support and prop the heavens.
6 ee was the sacrifice produced for thee, the laud, and song Or JOY; Thou in thy might surpassest all, all that now is and yet shall be. 2
7 Raw kine thou filledst with ripe milk. Thou madest Strya rise to heaven. Heat him as milk is heated with pure Sama hymns, great joy to him who loves the song.
HYMN LXXIX. ° Indra,
‘May Indra, who in every fight must be invoked, be near to us. May the most mighty Vritra-slayer, meet for praise, come to libations and to hymns.
2 Thou art the best of all ip sending bounteous gifts, true art thou, lordly in thine act.
We claim alliance with the very Glorious One, yea, with the Mighty Son of Strength.
3 Prayers unsurpassed are offered up to thee the Lover of the Song. Indra, Lord of Bay Steeda, accept these fitting hymns, hyriins which we have thought out for thee. *
4 For thou, O Maghavan, art truthful, ne’er subdued, and bringest many a Vritra low. As such, O Mightiest Lord, Wielder of Thunder, send wealth hither to the worshipper.
7 Raw kine: cf. 1. 62 9; 180. 38; ID. 40.2; 1V 3.9; WI. 72.4; 17. 6; 44, 24; VIII, 82, 25. Thou madest Sarya rise to heaven: Sayana relates a legend that when the Pania had carried off the cows of the Angirases and placed them ina mountain enveloped in darkness, Indra, at the prayer of the Rishis, set the sun in heaven in orderthathe might see and recover their cattle. Heat him as milk is heated: this line is difficult. ‘ (Priests) excite (Indra) with yuur praises as men heat the Gharma with Sdman-hymns.’—Wilson, Gharma means either the hot milk or other beverage offered in the Pravargya ceremony, or the vessel in which it is heated. Greut joy to him who loves the song: ‘or perhaps the meaning is, the Brihat-Saman (one of the most important Sima hymna, the first and second verses of BR. V. VI 46), is dear to him who lover mong. —
3 Fitting hymns: ydjand ; see Wilson's Translation and note.
5 O Indra, ‘thou art far-renowned, impetuous, O Lord of Strength. Alone thou slayest with the. guardian of mankind resistless never-conquered foes. 6 As such we seek thee now, O Asura, thee most wise, craving thy bounty as our share. Thy sheltering defence is like a mighty cloak. So may thy . glories reach to us. HYMN LXXX, Indra. Down to the stream a maiden came, and found the Soma by
the way. Bearing it to her home she said, For Indra will I press thee
out, for Sakra will I press thee out. 2 Thou roaming yonder, little man, beholding every house in
turn, Drink thou this Soma pressed with teeth, accompanied with
grain and curds, with cake of meal and song of praise. 3 Fain would we learn: to know thee well, nor yet can we attain
to thee. Still slowly and in gradual drops, O Indu, unto Indra flow.
4 Will he not help and work for us? Will he not make us
wealthier 4 Shall we not, hostile to our lordyunite ourselves to Indra now ?
, 3 O Indra, cause to sprout again three places, these which I
declare, — My father’s head, his cultured field, and this the part below
my waist. 6 Make all of these grow crops of hair, yon cultivated field of
ours, My body, and my father’s head. e 7 Cleansing Ap&la, Indra! thrice, thou gavest sunlike skin to her Drawn, Satakratu ! through the hole of car, of wagon, and of yoke,
5 The guardian of manxind: Indra’s thunderbolt with which he slays the demons of drought.
The Itishi is Apalé of the family of Atri.
1 A maiden: Apéla.
2 Inttle man: virakah; according to Sayana, hero. Indra is intended, perhaps as Sfirya the Sun-God.
8 Jndu: Soma,
4 He: Indra. Hostile to our lord: Apala, itis said, was afflicted with a cutaneous disease and was consequently repudiated by her husband.
7 Sunlike: bright and clear. ‘Sayana says that Indra dragged her throngh the wide hole of his chariot, the narrower hole of the cart and the small hole of the yoke, and she cast off three skins, The first skin became a hedgehog,
HYMN LXXXI, Indra... Invirn ye Indra with a song to drink your draught of Soma juice, All-conquering Satakratu, most mnnificent of all who live.
2 ee oe many, much-invoked, leader of song, renowned of old:
His name is Indra, tell it forth. 3 Indra the Dancer be to us the giver of abundant strength : May he, the mighty, bring it near. 4 Indra whose jaws are strong hath drunk of Sudaksba’s draught, The Soma juice with barley mixt. 5 Call Indraloudly with your songs of praise to drink the Soma juice, so For this is what augments his strength. When he hath drunk its gladdenivg drops the God with vigour of.a God Hath far surpassed all things that are. 7 Thou speedest down to succour us this ever-conquering God of yours, Him who is drawn to all our songs ; 8 The Warrior not to be restrained, the Soma-drinker ne’er o’erthrown, The Chieftain- of resistless might. 9 O Indra, send us riches, thon Omniscient, worthy of our praise : Help us in the decisive fray.
worshipping fon’
oO
the Second aun alligator, the third a chameleon. I suppose, with Prof. Aufrecht, that the hole or space of the chariot and cart represents the opening between the four wheels; the hole of the yoke seems to me to mean the opening
through which the animal's head passed, corresponding to Homer's CebyAn ; IT. 19, 406,’—Cowell.
For the legend from the Saty4yana Bréhmana, founded on the hints contained in this hymn and repeated by Sféyana in his Commentary, see also Wilson’s Translation, Vol. V. .
Prof. Aufrecht has published the text and commentary of this hymn in
Indische Sindien, IV, p. 1 sqq. See M. Miiller's Rig-veda Sambité, Vol. I11., 2nd edition, p. 33 sqq.
3 The Dancer: active in battle, dancer of the war dance. Near: abhigni:: or, up to our knees.
4 Sudaksha’s draught: offered by a Rishi of that name.
7 According to Sdéyana this stanza is addressed by the Yajamdna or sacri; ficer to the Stotar or praising priest, and he gives an imperative sense to the indicative, thou speedest down: ‘ Bring hither.’ Wilson, an
238 ‘THE HYMNS OF [BQOK VEH.
$
10 Even thence, O Indra, come: to us with food that gives a hundred powers, With food that gives a thousand powers. 11 We sought the wisdom of the wise. Sakra, Kine-giver, Thunder-armed ! May we with steeds o’ercome in fight. 12 We make thee, Satakratu, find enjoyment in the songs we sing, Like cattle in the pasture lands. 13 For, Satakratu, Thunder-armed, all that we craved, as men are wont, - All that we hoped, have we attained. 14 Those, Son of Strength, are come to thee who cherish wishes in their hearts : O Indra, none excelleth thee. 15 So, Hero, guard us with thy care, with thy most liberal providence, Speedy, and terrible to foes. 16 O Satakratu Indra, now rejoice with that carouse of thine Which is most splendid of them all; 17 Even, Indra, that carouse which slays the Vritras best, most widely famed, Best giver of thy power and migh#. 18 For that which is thy gift we ame true Soma-driuker, Thunder-armed, Mighty One, amid all the folk. 19 For Indra, Lover of Carouse, loud be our songs about the juice : Let poets sing the song of praise. 20 We summon Indra to the draught, in whom all glories rest, in whom The seven communities rejoice. 21 At oe Trikadrukas the Gods span sacrifice that stirs the min Let our songs aid and prosper it.
10 Even thence: from where thou art ; from heaven,
11 Of the wise: Indra. Kine-giver : " godane : perhaps, ‘burster open of the cow- “stall ;’ ‘cleaver of mountains.’— Wilson.
12 Like eaete: as the cowherd refreshes his cattle —Sayana.
18 Thy gift: the wealth which thou givest. Amid all the olk : amon I the worshippers who offer thee Soma. Savane : a"
20 Seven communities: sapta sansédah: probably =all the folk, in atanza 18; ‘ the seven associated priests,’—Wilaon,
21 At the Trikadrukas: see VIII. 13. 18, and note.
HYMN. 82.) FRE RIGVEDA. 290
24,
Let the drops pass within thee as. the rivers flaw into the sea:
O Indra, naught excelleth thee. |
Thou, wakeful Hero, by thy. might hast taken food of Soma juice,
Which, Indra, is within thee now.
O Indra, Vritra-glayer, let Soma be ready for thy maw,
The drops be ready for thy forms.
Now Srutakaksha sings his song that cattle and the steed may come,
That Indra’s very self may come.
Here, Indra, thou art ready by our Soma juices shed for thee,
Sakra, at hand that thou mayst give. i
Even from far away our songs reach thee, O Caster of the Stoue :
Muy we come very cluse to thee.
For so thou art the hero’s Friend, a Hero, too, art thou, and strong: .
So may thine heart be wou to us.
So hath the offering, wealthiest Lord, been paid by all the worshippers :
So dwell thou, Indra, even with me,
Be not thou like a slothfal priest, O Lord of spoil and wealth : rejoice
In the pressed Soma blewt with milk.
O Iudra, let not ill designs snrround usin the sunbeams’ light :
This may we gain with thee for Friend.
With thee to help us, Tudra, let us answer all our enemies:
For thou art ours and we are thine,
Indra, the poetsand thy friends, faithful to thee, shall loudly sing
Thy praises as they follow thee,
HYMN LXXXIL Indra.
Strya, thou mountest up to meet the Hero famous for his wealth, |
Who hurls the bolt and works for man:
Him who with might of both his arms brake nine-and-ninety castles down,
Slew Vritra and smote Ahi dead.
24 Thy forms: thy various bodies or splendours,—Séyana.
25 Srutakaksha: the Rishi of the hymn, _
30 Priest: brahm&#: Brahman or praying priest. ; ;
31 In the sunbeams’ light: as Indra stands in the closest relationship to the Sun. PRES
2° Nine-and-ninety castles: cloud-caatles of the demon Sambara.
240 THE HYMNS OF [BOOK VII7,
‘3 This Indra is our gracious Friend. He sends us in a full broad stream Riches in. horses, kine, and corn. 4 Whatever, Vritra-slayer! thou, Sarya, hast risen upon to-day, That, Indra, all is in thy power. 5 When, Mighty One, Lord of the brave, thou thinkest thus,- I shall not die, © That thought of thine is true indeed. 6 Thou, Indra, goest unto all Soma libations shed for thee, Both far away and near at hand. 7 Wemake this Indra very strong tostrike the mighty Vritra dead: A vigorous Hero shall he be. 8 Indra was made for giving, set, most mighty, o’er the joyous draught, Bright, meet for Soma, famed in song. 9 By song as ’twere, the powerful bolt which none may parry was prepared : Lofty, invincible he grew. 10 Indra, Song-lover, lauded, make even in the wilds fair ways for us, Whenever, Maghavan, thou wilt. 11 Thou whose commandment and behest of sovran sway none disregards, . Neither audacious man nor God. 12 And both these Goddesses, Earth, Heaven, Lord of the beauteous helm! revere Thy might which no one may resist. 13 Thou in the black cows and the red.and in the cows with spotted skin This white milk hast deposited. 6 14 When in their terror all the Gods shrank from the Does 8 furious might, Fear of the monster fell on them. 15 Then he was my Defender, then, Invincible, whose foe is not, The Vritra-slayer showed his might. 16 Him your best Vritra-slayer, him the famous Champion of
mankind I urge to great munificence,
8 Wus made: was aay ee ‘Prajapati.—Sayana.
12 Lord of the beauteous helms or, ‘deity of the handsom Wil
13 In the black cows: cf I. 62. 9. ; A eam —
14 The Dragon's furious might: the fierce attack of the demon Ahi. Of the monster: or, of the wild beast, Abi. :
16 Champion: Ljoia pré to sardham, as suggested in the St. Petersburg Lexicon.
17 To come, Much-lauded! Many-named ! with this same thought that longs for milk,
Whene’er the Soma juice is shed.
18 Much-honoured by libations, may the Vritra-slayor wake for us: May Sakra listen to our prayers. 19 O Hero, with what aid dost thou delight us, with what succour bring Riches to those who worship thee ? 20 With whose libation joys the Strong, the Hero with his team who quells The foe, to drink the Soma juice? a
21 Rejoicing in thy spirit bring thousandfold opulence to us: Enrich thy votary with gifts, 22 These juices with their wedded wives flow to enjoyment lovingly : To waters speeds the restless one,
23 Presented strengthening gifts have sent Indra away at sacrifice, With might, unto the cleansing bath. 24 These two who share his feast, Bay Steeds with golden manes, shall bring him to . The banquet that is laid for him. 25 For thee, O Lord of Light, are shed these Soma-drops, and grass 18 strewn : Bring Indra to his worshippers. 26 May Indra give thee skill and lights of heaven, wealth to his votary And priests whg praise him: laud ye him. 27 O Satakratu, wondrous strength and all our lauds I bring to thee: Be gracious to thy worshippers.
17 To come: that is, that thou, Indra, mayst come. This abrupt change of person is not uncommon in the Veda.
22 The wedded wives: of the Soma juices are said to be the two waters ealled vasativaryah and ekudhandh, used in the Soma ceremonies. To enjoyment: to be drunk by Indra. Zo waters speeds the restless one: or, with Graasmann, ‘The lover of the waters speeds.’ The exact meaning of nichumpundh is uncertain, Yaska deriving it from cham, to eat, and Mabidhara from chup, to creep or move slowly. The meaning of the sentence i is, according to the Scholiast, that, at the time of the concluding purificatory ceremony which is to atone for errors and omissions in the principal sacrilice, the stale Soma is thrown into the waters. See Cowell’s note in Wilson’s Translation.
23 The cleansing bath: the avabhitha, here, apparently, the bath or vessel in which the Soma plants were riused and purified.
242 THE HYMNS OF [BOOK VII,
28 Bring to us all things excellent, O Satakratu, food aud strength; For, Indra, thou art kind to us.
29 O Satakratu, bring to us all blessings, all felicity : For, Indra, thou art kind to us.
30 Bearing the Soma juice we call, best Vritra-slayer, unto thee: For, Indra, thou art kind to us.
31 Come, Lord of rapturous joys, to our libation with thy Bay
Steeds, come To our libation with thy Steeds.
32 Known as best Vritra-slayer erst, as Indra Satakratn, come With Bay Steeds to the juice we shed. 33 O Vritra-slayer, thou art he who drinks these drops of Soma:
come With Bay Steeds to the juice we shed.
34 May Indra give, to aid us, wealth handy that rules the Skilful Ones: Yea, may the Strong give potent wealth. HYMN LXXXIII. Maruts.
Tus Cow, the famous Mother of the wealthy Maruts, pours
her milk ; : ‘Both horses of the cars are yoked,—
2 She in whose bosom all the Gods, and Sun and Moon for men to see, Maintain their everlasting Laws. 3 This all the pions sing to us, and sacred poets evermore: The Maruts to the Soma-draught ! 4 Here is the Soma ready pressed: of this the Maruts drink, of this Self-luminous the Asvins drink.
84 Handy: ribhim. That rules the Skilful Ones: ribhukshanam. The Strong: vdyt, These words are used as plays upon the names of the Ribhus, or as Grassmann says, the verse may have been taken from a hymn addressed to the Ribhus. ‘May Indra bring to ua the bounteous Ribhu Ribhukshana to partake of our sacrificial viands ; may he, the mighty, bring the mighty (Vaja).’—Wilson. Cowe'l remarks: ‘Ribhukshava was the eldest and Vdja the youngest of the three brothers. The Ribhus have a share in the evening libation between Prajdpati, and Savitri, see Ait. Brthm. iii. 30. This verse is addressed to the Ribhus im the evening libation on the ninth day of the Dwadastha ceremony (2. v. 21).’
L The Cow: Prisni.
2 In whose bosom: ‘in whose presence,’— Wilson,
The Muruts: ave to be invoked, understoed,
5 Of this, moreover, purified, set in three places, procreant, Drink Varuna, Mitra, Aryaman.,
6 And Indra, like the Herald Priest, desirous of the milky juice, At early morn will quaff thereof,
7 When have the Princes gleamed and shone through waters as through troops of foes? When hasten they whose might is pure?
8 What favour do I claim this day of you great Deities, you who are Wondrously splendid in yourselves ?
9 I call, to drink the Soma, those Maruts who spread all realms of earth And luminous regions of the sky.
10 You, even such, pure in your might, you, O ye Maruts, I invoke From heaven to drink this Suma juice.
11 The Maruts, those who have sustained and propped the heavens and earth apart, I call to drink this Soma juice.
12 That vigorous band of Maruts that abideth in the mountains, I Invoke to drink this Soma juice.
HYMN LXXXIV. Indra. Sona-Lover ! like a charioteer come songs to thee when Soma flows. O Indra, they have called to thee as mother-kine unto their calves. 2 Bright juices hitherward have sped thee, Indra, Lover of the Song.
Drink, Indra, of this flowing sap: in every house ’tis set for thee. 3 Drink Soma to inspirit thee, juice, Indra, which the Falcon brought : . For thou art King and Sovran Lord of all the families of men. 4 O Indra, hear Tiraschi’s call, the call of him who serveth thee. Satisfy him with wealth of kine and valiant ofispring: Great art thou.
5 Set in three places: first, in a trough; theu ina straining-cloth ; then in a third trough or vessel called Piiubirit, Procreant: granting progeuy to
the worshipper. 6 The Herald Priest: Agni.
ater
1 Like a charioteer: straight and swift to their object. 8 Which the Falcon brought: see I. 80. 2, and 93. 6.
244 THE HYMNS OF (BOOK FITI.,
5 For he, O Indra, hath produced for thee the newest gladdening song, A hymn that springs from careful thought, ancient, and full of sacred truth. 6 That Indra will we laud whom songsand hymns of praise have magnified. Striving to win, we celebrate his many deeds of hero might. 7 Come now and let us glorify pure Indca with pure Sama hymn, Let the pure milky draught delight him strengthened by pure gongs of praise.
8 O Indra, come thou pure to us, with pure assistance, pure thy-
self. Pure, send thou riches down to ug, and, meet for Soma, pure, be glad. 9 O Indra, pnre, vouchsafe us wealth, and, pure, enrich the worshipper.
Pure, thou dost strike the Vritras dead, and strivest, pure, to win the spoil.
HYMN LXXXYV, Indra.
For him the Mornings made thejr courses longer, and Nights with pleasant voices spake to Indra.
For him the Floods stood still, the Seven Mothers, Streams easy for the heroes to pass over.
2 The Darter penetrated, though in trouble, thrice-seven closepressed ridges of the mountains. Neither might God nor mortal man accomplish what the Strong Hero wrought in full-grown vigour.
3 The mightiest force is Indra’s bolt of iron when firmly grasped in both the arms of [ndra. His head and mouth have powers that pass all others, and all his people hasten near to listen.
5 Newest.....0+.. ancient: recent in form and expression, but ancient in substance. See Muir, 0. S. Texts, IIL. 238, 2389,
7 Pure Indra with pure Sime hymns: according to Sdyana, ‘Iudra, purified with pure Sima-hymns,’ from the pollution he had incurred by killing the Brahman Vritra. See Wilson’s Translation, note,
1 The heroes: perhaps Turvaga and Yadu—Ludwig.
2 The Darter: of the thnnderbolt; Indra. Zhouyh in trouble - because he had none to aid hin. What the thrice-seven ~’ ” * "18 af the mountuins ave, is uncertain See Wilsen’s Translation. ; - thinks that the battle of the Sun with the demons of winter may be meant.
3 To listen; to the commands which issue from his month,
4 I count thee as the Holiest of the Holy, the caster-down of what hath ne’er been shaken. I count thee as the Banner of the heroes, I count thee as the Chief of all men living. 5 What time, O Indra, in thine arms thou tookest thy wildly rushing bolt to slay the Dragon, The mountains roared, the cattle loudly bellowed, the Brahmans with their hymns drew nigh to Indra.
6 Let us praise him who made these worlds and creatures, all things that after him sprang into being. | May we win Mitra with our songs, and Indra, and wait upon our Lord with adoration. .
¢ Flying in terror from the snort of Vritra, all Deities who were thy friends forsook thee. So, Indra, be thy friendship with the Maruts: in all these battles thou shalt be the victor. 8 Thrice-sixty Maruts, waxing strong, were with thee, like piles of beaming light, worthy of worship. We come to thee: grant usa happy portion. Let us adore thy might with this oblation. 9 A sharpened weapon is the host of Maruts. Who, Indra, dares withstand thy bolt of thunder ? Weaponless are the Asuras, the godless: scatter them with thy wheel, Impetuous Hero. 10 To him the Strong and Mighty, most auspicious, send up the beauteous hymn for sake of cattle. Lay on his body many songs for Indra invoked with song, for will not he regard them ? 11 To him, the Mighty, who accepts laudation, send forth thy thought as by a boat o’er rivers, Stir with thy hymn the body of the Famous and Dearest One, for will not he regard it? 12 Serve him with gifts of thine which Indra welcomes: praise with fair praise, invite him with thine homage.
5 Wildly rushing: this is M. Muller's translation of madachytiam. It might be rendered also ‘sped in thy rapturous joy.’ ‘ Rauschbeschleunigten.’— Ludwig. Zhe Dragon: Alii,
7 With the Maruts; as they alone stood by him in the conflict.
8 Thiice-sixty : or sixty-three, according to SAiyana, nine companies consisting of seven each. See Cowell’s note in Wilson’s Translation. ke piles of beuming light: ‘like cows gathered together.’~—-Wilson ; ‘like morning stars,’ —Grasemann. I have followed Ludwig.
9 With thy wheel: or discus, a sharp-edged quoit used as a weapon o war,
246 THE HYMNS OF {BOOK Virl.
Draw near, O singer, and refrain from outcry. Make thy voice heard, for will not he regard it?
13 The Black Drop sank in Ansumati’s bosom, advancing with ten thousand round about it. Indra with might longed for it as it panted : the hero-hearted laid aside his weapons. °
14 I saw the Drop in the far distance moving, on the slope bank of Ansumati’s river, Like a black cloud that sank into the water. Heroes, I send you forth. Go, fight in battle.
15 And then the Drop in Ansumati’s bosom, splendid with light, assumed its proper body ; And Indra, with Brihaspati to aid him, conquered the godless tribes that came against him.
16 Then, at thy birth, thou wast the foeman, Indra, of those the seven who ne’er had met a rival. The hidden Pair, the Heaven and Earth, thou foundest, and to the mighty worlds thou gavest pleasure.
17 So, Thunder-armed! thou with thy bolt of thunder didst boldly smite that power which none might equal ; With weapons broughtest low the might of Sushna, and, Indra, foundest by thy strength the cattle.
18 Then wast thou, Chieftain of all living mortals, the very mighty slayer of the Vritras. Then didst thou set the obstructed rivers flowing, and win the floods that were enthralled by Dasas.
19 Most wise is he, rejoicing in libations, splendid as day, resistless in his anger. He only doth great deeds, the only Hero, sole Vritra-slayer he, with none beside him.
12 Draw near, O singer, and refrain from outery : ‘0 priest, adorn thyself grieve not (for poverty ).’—Wilson,
13 The Bluck Drop: the darkencd Moon. Angumatt: a mystical river of the air into which the Moon dips to recover its vanished light. Zen thousand ; probably, demons of darkness ; the numerals are without a substantive. Ag i punted: while striving against its assailants. Zuid aside his weapons: after conquering the demons and restoring the darkened Moon,
14 Indra addresses the Maruts.
Sdyana explains stanzas 18—15 differently, in accordance with a legend which was probably suggested by this passage. He takes drapsdh kyrishnéh, black drop, to mean ‘the swift moving Krishnah,’ an Asura or demon wha with ten thousand of his kind had occupied the banks of the river Ansumatt, which, he says, is the Yamuna or Jumua, and was there defeated by Indra, Brihaspati, and the Maruts. Soe Cowell's note in Wilson's Translation.
1G Zhe seven: Krishna, Vritra, Namuchi, Sambara, and others,—Sdyana,
20 Indra is Vritra’s slayer, man’s sustainer: he must be called;
bo
with fair praise let us call him.
Maghavan is our Helper, our Protector, giver of spoil and wealth to make us famous.
This Indra, Vritra-slayer, this Ribhukshan, even at his birth, was meet for invocation.
Doer of many deeds for man’s advantage, like Soma quaffed, for friends we must invoke him.
HYMN LKXXXVL Indra.
O Inpra, Lord of Light, what joys thou broughtest from the Asuras, ;
Prosper therewith, O Maghavan, him who lauds that deed, aud those whose grass is trimmed for thee.
The unwasting share of steeds and kine which, Indra, thou hast fast secured,
Grant to the worshipper who presses Soma and gives guerdon, not unto the churl.
The riteless, godless man who sleeps, O Indra, his unbroken sleep,—
May he by following his own devices die. Hido from him wealth that nourishes.
Whether, O Sakra, thou"be far, or, Vritra-slayer, near at hand,
Thence by heaven-reaching songs he who hath pressed the juice invites thee with thy long-maned Steeds.
Whether thou art in heaven’s bright sphere, or in the basin of the sea ;
Whether, chief Vritra-slayer, in some place on earth, or in the firmament, approach.
Thou Soma-drinker, Lord of Strength, beside our flowing Soma juice
Delight us with thy bounty rich in pleasantness, O Indra, with abundant wealth.
O Indra, turn us not away: be the companion of our feast.
For thou art our protection, yea, thou art our kin: O Indra, turn us not away,
Sit down with us, O Indra, sit beside the juice to drink the meath.
Show forth great favour to the singer, Maghavan; Indra, with us, beside the juice.
en eerie ET, tt
21 Ribaukshan: or, Lord of Ribhus.
PALETTE
1 Joys: riches.—Sfyana. From the Asuras; from the powerful Rakshasas. —HSfiyana. ; 2 Gives guerdon: liberally rewards the priests,
248 THE HYMNS OF © [BOOK FIT,
9 O Caster of the Stone, nor Gods nor mortals have attained to
thee. Thou in thy might surpassest all that hath been made: the
Gods have not attained to thee. 10 Of one accord they made and formed for kingship Indra, the Hero who in all encounters overcometh, Most eminent for power, destroyer in the conflict, fierce und excéeding strong, stalwart and full of vigour. 11 Bards joined in song to Indra so that he might drink the Soma juice, The Lord of Light, that he whose laws stand fast might aid with power and with the help he gives, 12 The holy sages form a ring, looking and singing to the Ram. Inciters, full of vigour, not to be deccived, are with the chanters, nigh to hear. 13 Loudly I call that Indra, Maghavan the Mighty, who evermore possesses power, ever resistless. Holy, most liberal, may he Iead us on to riches, and, Thunderarmed, make all our pathways pleasant for us. 14 Thou knowest well, O Sakra, thou Most Potent, with thy strength, Indra, to destroy these castles. Before thee, Thunder-armed ! all keings tremble: the heavens and earth before thee shake with terror. 15 May thy truth, Indra, Wondrous Hero! be my guard: hear me o’er much woe, Thunderer! as over floods, When, Indra, wilt thou honour us with opulence, all-nourishing and much-to-be-desired, O King ? HYMN LXXXVILT. Tee: To Indra sing a Sima hymn, a lofty song to Lofty Sage, To him who guards the Law, inspired, and fain for praise, 2 Thou, Indra, art the Conqueror: thou gavest splendour to the Sun. Maker of all things, thou art Mighty and All-God. 3 Radiant with light thou wentest to the sky, the luminous realm of heaven. The Deities, Indra, strove to win thee for their Friend. 4 Come mnto us, O Indra, dear, still conquering, unconcealable, Vast as a mountain spread on all sides, Lord of Heaven.
snainoeiianeedintaimnadteattasteeeenddtiieattemmeretenenen erate adh eases
12 The Ram: Indra, See C. 51. 1, amd VIII. 2.40, Zneiters: apparently, the Gads themselves,
2 AN-God: vigradevah : ‘the lord of all the gods,’—Wilson. 4 Unconcealuble: as the Sun-God.,
5 O truthful Soma-drinker, thou art mightier than both the worlds. Thou strengthenest him who pours libation, Lord of Heaven. 6 For thou art he, O [ndra, who stormeth all castles of the foe, Slayer of Dasyus, man’s Supporter, Lord of Heaven, 7 Now have we, Indra, Friend of Song, sent our great wishes forth to thee, Coming like floods that follow floods.
8 As rivers swell the ocean, so, Hero,our prayers increase thy might, Though of thyself, O Thunderer, waxing day by day. 9 With holy song they bind to the broad wide-yoked car the Bay Steeds of the rapid God, Bearers of Indra, yoked by word. 10 O Indra, bring great strength to us, bring valour, Satakratu, thon most active, bring A hero conquering in war. 11 For, gracious Satakratu, thou hast ever been a Mother and a Sire to us, So now for bliss we pray to thee.
12 To thee, Strong, Much-invoked, who showest forth thy strength, O Satakratu, do I speak : So grant thou us heroic strength. HYMN LXXXVIlL. Indra. O THUNDERER, zenlous worshippers gave thee drink this time yesterday. So, Indra, listen here to those who bring the land: come near unto our dwelling-place. 2 Lord of Bay Steeds, fair-helmed, rejoice thee: this we crave. Here the disposers wait on thee. Thy loftiest glories claim our lauds beside the juice, O Indra, Lover of the Song.
3 Turning, as ’twere, to meet the Sun, enjoy from Indra all good things. When he who will be born is born with power we look to treasures as our heritage.
7 Coming like floods: in crowds, But the half-line is very obscure. ‘As men going by water (splash their friends) with handfuls.’— Wilson.
10 A hero: an heroic son.
2 Disposers: the priests who order religious ceremonies.
8 This stanza is difficult and obscure. Mahidhara’s explanation is: ‘The gathering (rays) proceeding to the sun distribute all Indra’s treasures (to living beings, sc. as rain, corn, ete.) ; may we too by aur power leave those treasures as an inheritance to him who has been or will be born.’ See Cowell’s note in Wilson’s Translation,
250 THE IYMNS OF [BOOK VIII,
4 Praise him who sends us wealth, whose bounties injure none: good are the vifts which Indra grants. He is not wroth with one who satisfies his wish: he turns hig wind to giving bouns.
5 Thou in thy battles, Indra, art subduer of all hostile bands. Father art thou, all-conqnering, cancelling the curse, thou vistor of the vanquisher. 6 The Earth and Heaven clung close to thy victorious might, as to their valf two mother-cows. When thou attackest Vritra all the hostile bands shrink and faint, Iudra, at thy wrath, 7 Bring to your aid the Eternal One, who shoots and noue may shoot at him, Tnciter, swift, victorious, best of Charioteers, Tugrya’s unvanquished Strengthener ; 8 Arranger of things unarranged, e’en Satakratu, source of might, Indra, the Friend of all, for succour we invoke, Guardian of treasure, sending wealth.
HYMN LXXXIX, Indra. Vak,
I move before thee here present iif person, and all the Deities follow behind me.
When, Indra, thon securest me my portion, with me thou shalt perform heroic actions.
2 The food of meath in foremost place I give thee, thy Soma shall be pressed, thy share appointed. Thou on my right shalt be my friend and comrade: then shall we two smite dead full many a foeman. 3 Striving for strength bring forth a laud to Indra, a truthful hymn if he in truth existeth.
One and another say, There is no Indra. Who hath beheld him? Whom then shall we honour ?
AY — to their calf: oy the translation may be, as sire and mother to their child.
7 Lupgryais Bhujyu, the son of Tugra, See Vol. I, Index,
8 Arranger of things unarranged : ‘the consecrator vf others but himself consecrated by none.’—-Wilson. ;
ena
1 This stanza is spoken by Agni. 2 Indra answers. 8 Addressed to the priests. One and another: néma: but according to
Siyana, Nema is the name of the Rishi. ‘Nema says, “verily there is no Indra,””’— Wilson.
Tha Fat a8 Sy
HYMN 89.] THE RIGVEDA. 2N1
- Here am I, look upon me here, O singer. All that existeth I surpass in greatness. The Holy Law’s commandments make me mighty. Rending with strength I rend the worlds asunder.
5 When the Law’s lovers mounted and approached me as I sate lone upon the dear sky’s summit, Then spake my spirit to the heart within me, My friends have cried unto me with their children, 6 All these thy deeds must be declared at Soma-feasts, wrought, Indra, Bounteous Lord, for him who sheds the juice, When thou didst open wealth heaped up by many, brought from far away to Sarabha, the Rishi’s kin.
7 Now run ye forth your several ways: he is not here who kept
you back. For hath not Indra sunk his bolt deep down in Vritra’s vital part ? , 8 On-rushing with the speed of thought within the iron fort he pressed : The Falcon went to heaven and brought the Soma to the Thunderer. 9 Deep in the ocean lies the bolt with waters compassed round about, Aud in continuous onward flow the floods their tribute bring to it.
10 When, uttering words which ‘no one comprehended, Vak, Queen of Gods, the Gladdener, was seated,
The heaven’s four regions drew forth drink and vigour: now whither hath, her noblest portion vanished ?
4 Indra speaks this and the following stanza.
5 The Law's lovers; the priests who in sacrifice ascend to Indra. According to Hillebrandt (¥. Afythologie, I. 354), the Maruts ; sgiswmantuh meaning not ‘with their children,’ but ‘with the Infant (Soma).
6 The priest addresses Indra, Surabha: a Rishi of that name.—Sfyana Tho original hymu appears to end with this stanza.
7 Addressed to the waters of heaven after Indra’s battle with Vritra.
8 He: the Faleon. he iron fort; the stronghold or cloud in which the Soma or ambrosial rain was imprisoned. Cf. TV. 27, 2.
9 Jn the oceun: as produced naturally in the sea of air.
10 This and the following stanza have no apparent connesion with what precedes. Vas: or Vach, vox, voice, or Speech personified. Her unintelligible words are the thunder, Her noblest portion: according to Siyana, the rain which follows thunder. Or the thunder itself may be intended. See Cowell’s note in Wilson’s Translation, Was scated: at the sacrifice offered to her.
O89 THR HYMNS OF [BOOK VII,
11 The Deitics generated Vak the Goddess, and animals of every figure speak her. May she, the Gladdener, yielding food and vigour, the Milchcow Vik, approach us meetly lauded. 12 Step forth with wider stride, my comrade Vishnu; make room, Dyaus, for the leaping of the lightuing, Let tis slay Vritra, let us free the rivers: let them flow loosed at the command of Indra,
HYMN XC. Various.
Yura, specially that mortal man hath toiled for service of the
Gods, Who quickly hath brought near Mitra and Varuna to share
his sacrificial gifts. 2 Supreme in sovran power, far-sighted, Chicfs and Kings, most swift to hear from far away, Both, wondrously, set them in motion as with arms, in company with Surya’s beams, 3 The rapid messenger who runs before you, Mitra-Varuna, with iron head, swift to the draught,
4 He whom no man may question, none may summon back, who stands not still for colloguy,— ~ From hostile clash with him keep ye us safe this day; keop us in safety with your arms. 5 To Aryaman and Mitra sing a reverent song, O pions one, A pleasant hymn that shall protect to Varuna: sing forth a laud unto the Kings. 6 The true, Red Treasure they have sent, one only Son born of the Three. ° They, the Immortal Ones, never deceived, survey the families of mortal men.
¢ My sougs are lifted up, and acts most splendid are to be performed. Come hither, ye Nisatyas, with accordaut mind, to meet and to enjoy my gifts.
11 Speak her: articulately-speaking men and lower animals all derive their voices from her.
12 This stanza, which is out of place here, is spoken by Indra when he is about to attack Vritra. See LV. 18. 11.
‘3 The vapid messenger ; the lightning, as one of the forms of Agni. 6 Lhe true, Red Treasure: theSun. Lhe Three: heaven, mid-air, and earth,
bi Be een a
& Lords of great wealth, when we invoke your bounty which no demon checks,
Both of you, fur thering our eastward-offered praise, come, Chiefs whom Jamadagni lauds !
9 Come, Vayu, drawn by fair hymns, to our sacrifice that reaches heaven. Poured on the middle of the straining-cloth, and cooked, this bright drink hath been offered thee. 10 He comes by straightest paths, as ministering Priest, to taste the sacrificial gifts, Then, Lord of harnessed teams! drink of the twofold draught, bright Soma mingled with the milk.
11 Verily, Sdrya, thou art great; truly, Aditya, thou art great.
As thou art great indeed, “thy greatness is admired ; yea, verlly, thou, God, art great.
12 Yea, Sirya, thou art great in fame: thou evermore, O God, . art great. Thou by thy greatness art the Gods’ High Priest, divine, farspread uncouquerable light. 13 She yonder, bending lowly down, clothed in red hues and rich in rays, Is seen, advancing as is were with various tints, amid the ten surrounding arms. 14 Past and gone are three mortal aeeuatioae: the fourth and last into the Sun hath entered. He mid the worlds his lofty place hath taken. Into green plants is gone the Purifying. 15 The Rudras’ Mother, Daughter of the Vasus, centre of nectar, the Adityas’ Sister— To folk who understand will I proclaim it—injure not Aditi, the Cow, the sinless.
13 She yonder: Ushas or Dawn. The ten surrounding arms: the ten regions of the world.
14 Three moréul generations: according to the legend, PrajApati produced in succession three kinds of creatures who all died. The fourth generation lived and enjoyed the light and_ warmth of the Sun. See Cowell’s note in
Wilson’s Translation, or © a : ' IL. 5, 1. 1—4, nto green plants: Sdyana explains harttah * a "s esky, and pdvamdnah (the Purifyiug) as Vayu or the - “ ec ee akes pavamdnak to be the Soma,
and hartiah to be the horses of the Sun. I have followed Ludwig’s interpretation ; but I find the stanza almost unintelligible.
15 Centre of nectar: or, of amrit, or immortality, or the world of the immortal Gods. The Cow; the earthly cow, as the type of Aditi or universal Nature, must not be offended. The stanza is spoken by the priest who has received the cow as his reward.
254 THE HYMNS OF [BOOK PII.
16: Weak-minded men have as a cow adopted me who came hither |
from the Gods, a Goddess, Who, skilled in eloquence, her voice uplifteth, who standeth
near at band with all devotions. HYMN XClI. Agni,
Lorp of the house, Sage, ever young, high power of life, O . Agni, God, Thou givest to thy worshipper. 2 So with our song that prays and serves, attentive, Lord of spreading light, Agni, bring hitherward the Gods. 3 For, Ever-Youthful One, with thee, best Furtherer, as our ally, #® We overcome, to win the spoil. 4 As Aurva Bhrigu used, as Apnav.ina used, I call the pure Agni who clothes him with the sea. 5 I call the Sage who sounds like wind, the Might that like Parjanya roars, Agni who clothes him with the sea. 6 As Savitar’s productive Power, as him who sends down bligs, I call Agni who clothes him with the sea. 7 Hither, for powerful kinship, I call Agni, him who prospers you, Most frequent at our solemn rites ; 8 That through this famed One’s power, he may stand by us
even as T'vashtar comes Unto the forms that must be shaped.
9 This Agni is the Lord supreme above all glories mid the Gods : May he come nigh to us with strength. ° 10 Here praise ye him the most renowned of all the ministering Priests, Agni, the Chief at sacrifice ; 11 ne with purifying flame, enkindled in our homes, most righ, Swiftest to hear from far away.
v
16 Weak-minded men: ‘Men are too fecble in their intellect to comprehend me in my true form and my real nature: they can only understand my worth in the shape of a cow.’—See Ludwig, Jt, V., IV. 245, 246,
The concluding stanza is spoken by Aditi as a cow.
4 Aurva Bhrigu: or, perhaps, Aurva and Bhrigu. The ancient Rishi eee ne to pare been the grandson of Bhrigu. Apnavdna: another ancient Rishi, mentioned in connexion with the Bhrigus and the earli worship of Agni, in Book IV, 7. 1, saa ee
' i
12 Sage, laud the Mighty One who wins the spoil of victory like a steed, And, Mitra-like, unites the folk.
13 Still turning to their aim in thee, the oblation-bearer’s sister hymns Have come to thee before the wind. 14 The waters find their place in him, for whom the threefold sacred grass Is spread unbound, unlimited. 15 The station of the Bounteous God hath, through his aid which none impair, . A pleasant aspect like the Sun. 16 Blazing with splendour, Agni, God, through pious gifts ot sacred oil, Bring thou the Gods and worship them.
17 The Gods as mothers brought thee forth, the Immortal Sage, O Angiras, The bearer of our gifts to heaven. 18 Wise Agni, Gods established thee, the Seer, noblest messenger, As bearer of our sacred gifts, 19 No cow have I to call mine own, no axe at hand wherewith to work, Yet what is here I bring to thee. 20 O Agni, whatsoever be the fuel that we lay for thee, Be pleased therewith, Most Youthful God.
21 Fhat which the white-ant cats away, that over which the emmet crawls— May all of this be oil to thee. 22 When he enkindles Agni, man should with his heart attend the song : I with the priests have kindled him.
12 Sage: the priest is addressed.
18 Before the wind: or, infront of the wind, with which the fame is fanned.
14 ° The waters rest in Agni, who abides as Jightning in the firmament.’— Note in Wilson’s Translation which I have followed closely in this stanza.
15 Or, a comma being substituted for the full stop at the end of the preceding stanza, and palam (station) taken as in apposition to paddm (place) in 14 : ‘The station of the bounteous : he hath, through his aid which none impair, A pleasant aspect like the Sun.’
19 As Prayoga, the Rishi of the hymn, has no cow and no’ axe to ent wood, Agniis asked in this anc the two following stauzas to dispense with the customary offerings of milk, and to accept such wood as the worshipper can pick up.
22 With his heart )a devout spirit will compensate the want of milk and properly prepared fuel.
256 THE HYMNS OF [BOOK Vill.
HYMN XCIL reat
Tuat noblest Furtherer hath appeared, to whom men bring their holy works, Our songs of praise have risen aloft to Agni who was born to give the Arya strength. 2 Agni of Divoddsa tured, as ’twere in majesty, to the Gods. Onward he sped along the mother earth, and took his station in the height of heaven. . 3 Him before whom the people ‘shrink when he performs his glorious deeds, Him who wins thousands at the worship of the Gods, himsclf, that Agni, serve with songs.
The mortal man whom thou wouldst lead to opulence, O Vasu,
he who brings thee gifts. He, Agni, wins himself a hero singing lauds, yea, one who feeds a thousand men. 5 He with the steed wins spoil even in the fencéd fort, and gains imperishable fame. In thee, O Lord of wealth, continually we lay all precious offerings to the Gods. 6 To him who dealeth out all wealth, who is the cheerful Priest of men, To him, like the first vessels filled with savoury juice, to Agni go the songs of praise. 7 Votaries, richly-gifted, deck him with their songs, even as the steed who draws the car. On both, Strong Lord of men! onchild and grandson pour the bounties which our uobles give. 8 Sing forth to him, the Hely, most muuificent, sublime with his refulgent glow, To Agni, ye Upastutas. 9 Worshipped with gifts, enkindled, splendid, Maghavan shall win himself heroic fame. Aud will not his most newly shown benevolence come to us with abundant strength ?
2 Of Divoddsu: whom Divodasa especially worshipped and claimed as his tutelary God. The stauzais obscure, and my translation founded on von Roth'sinterpretation of pre vi véerite, which has been accepted by Cowell, must be regarded as conjectural, See Wilson’s Translation and note.
4 A hero: a brave gon,
7 The second line is obscure. ‘ Graceful lord of men, grant wealth to ust n children and grandehildren.’—Wilson.
8 Upastutus: singers so named after the Rixhi Upagtuta. See I. 36.1
: : i
10 Priest, presser of the juice! praise now the dearest Guest of all our friends, Agni, the driver of the cars.
1] Who, finder-out of treasures open and concealed, bringeth them hither, Holy One; Whose waves, asina cataract, are hard to pass, when he, through sony, would win him strength.
12 Let not the noble Guest, Agni, be wroth with us: by many a man his praise is sung Good Herald, skilled in ‘sacrifice.
13 O Vasu, Agni, let not them be harmed who come in any way with lauds to thee. Eveu the lowly, skilled in rites, with offered gifts, seeketh thee for the envoy’s task.
14 Friend of the Maruts, Agni, come with Rudras to the Somadraught,
To Sobhari’s fair song of praise, and be thou joyful in the light.
errant,
10 Priest, presser of the juice: dsdva: stotah.—Sayana.: ‘Singer of hymns.’ —— Wilson. 11 Whose waves: billowy floods of flame rushing on like waters falling down a precipice. ‘ Whose (flames), as he hastens tu wage the battle by means of our sacred rite, are hard to be passe **. ves rushing down a declivity.——Wilson. See also Pischel, “ - ~~ " , Lp. 184. Lhrough song: inspirited and strengthened by our hynins.
18 For the envoy’s tusk: to bear his oblations to the Gods.
V7
VALAKHILYA.
(Book VIII. Hymns 49—59, M. Miller.)
HYMN I. Indra. To you will I sing Indra’s praise who gives good gifts as well we Know ; The praise of Maghavan who, rich in treasure, aids his singers with wealth thousandfold. *
2 As with a hundred hosts, he rushes boldly on, and for the offerer slays his foes.
As from a mountain How the water-brooks, thus flow his gifts who feedeth many a one.
3 The drops effused, the gladdeninug draughts, O Indra, Lover of the Song, As waters seek the lake where they are wout to rest, fill thee, for bounty, Thuuderer.
4 The matchless draught that strengthens and gives eloquence, the sweetest of the nseath drink thou, That in thy joy thou mayst scatter thy gifts o’er us, plenteously, even as the dust.
5 Come quickly to our laud, urged on by Soma-pressers like a horse— Laud, Godlike Indra, which milch-kine make sweet for thee: with Kanva’s sons are gifts for thee.
6 With homage have we sought thee as a Hero, strong, pre- éminent, with unfailing wealth. O Thunderer, as a plenteous spring pours forth its stream, go, Tudra, flow our sungs to thee.
7 Tf now thou art at sacrifice, or if thou art upon the earth,
Come thence, high-thoughted! to our sacrifice with the Swift, come, Mighty with the Mighty Ones.
See Book VIIL, Hymn XLIX., note. Professor Cowell’s version of these eleven hymune will be found in Appendix I. of Wilson’s Translation, Vol, V. Tam indebted to him for some improvements on the version which I had previously prepared.
2 As with a hundred hosts: ‘like a weapon with a hundred edgea.’—Cowell,
4 That...gives eloquence; vivdkshunam ; from vach ; ‘swelling, froth vakeh = uksh.—von Roth, and Cowell. Plenteously, even as the dust: the meaning of the text is obscure The St. Petersburg Lexicon takes dhrishid= drishad, the nether millstone; ‘just as the mill-stone pours out meal,’—Cowell.
7 Lhe Swift and the Mighty Ones, are Indra’s horses.
260 THE HYMNS OF [VALAKHILYA,
8 The active, fleat-foot, tawny Coursers that are thine are swift to victory, like the Wind, Wherewith thou goest round to visit Manns’ seed, wherewith all heaven is visible. 9 Indra, from thee so great we crave prosperity in wealth of kine, As, Maghavan, thou "favour edst scene and, in the fight, Nipatithi, 10 As, Maghavan, to Kanva, Trasadasyu, aud to Paktha and Dagavraja ; As, Indra, to Gogarya and Rijisvan thou vouchsafedst wealth in kine and gold. FHLYMN II, Indra,
Sara I praise, to win his aid, far-famed, exceeding bountiful,
Who gives, as ’twere in thous: vuds, precious wealth to him who sheds the juice and worships him.
2 Arrows with hundred points, unconquerable, are this Indra’s
mighty arms in war. He streams on liberal worshippers like a hill with springs,
when juices poured have gladdened him. 3 What time the flowing Soma-drops | have gladdened with their
taste the Friend, Like water, gracious Lord ! were my libations made, like milch-
kine to the worshipper. 4 To him the peerless, who is calling you to give you aid, forth
flow the drops of pleasant meath. The Soma-drops which call on thee, O gracious Lord, have
brought thee to our hymns of praise. 5 Ho rushes hurrying like a steed to Soma that adorns our rite, Which hymns make sweet to thee, lover of pleasant food. The call to Paura thou dost love. 6 Praise the strong, grasping Hero, winner of the spoil, ruling
supreme o’cr inighty wealth. Like a full spring, O Thunderer, from thy store bast thou
poured on the worshipper evermore.
carn =e: Rishi whose name has frequently oveurred, Nipdcithi: _ lere and Valakhilya Hymn IIL.
“10 Ty edad see. Vol. I., Index. Pultha: a favourite of the Asyvins, see VIIL 22. 10, Dagwraja; see VIII. 8.20, Gosaryw: see VIII. 8. 20. Rijigvuan: see Vol. I., Index.
5 The call to Paura: the invitation to Paura’s house. According to von Roth pwurdé means the filler, the satisfier : oe Prep psoveet the suumons to the satisfying beverage. —Cowell. See V. 74, 4
7 Now whether thou be far away, or in the heavens, or on the earth, O Indra, mighty-thoughted, harnessing thy Bays, come Lofty with the Lofty Ones.
8 The Bays who draw thy chariot, Steeds who injure none, surpass the wind’s impetuous strength— With whom thou silencest the enemy of man, with whom thou goest round the sky.
9 O gracious Hero, may we learn anew to know thee as thou art: Asin decisive fight thou holpest Etasa, or Vaga ’gainst Dagavraja, _ 10 As, Maghavan, to Kanva at the sacred feast, to Dirghanitha thine home-friend, As to Gosarya thou, Stone-darter, gavest wealth, give me a goldbright stall of kine. HYMN III. Indra, As with Manu Simvarani, Indra, thou drankest Soma juice, And, Maghavan, with Nipatithi, Medhyatithi, with Pushtigu and Srushtigu,— 8 The son of Prishadvina was Praskanva’s host, who lay decrepit and forlorn. - Aided by thee the Rishi Dasyave-vrika strove to obtain thousands of kine. 3 Call hither with thy newest song Indra who lacks not hymna of praise, Him who observes and knows, inspirer of the sage, him who seems eager to enjoy. 4 He unto whom they sang the seven-headed hymn, threeparted, in the loftiest place, He sent his thunder down on all these living things, and so displayed heroic might.
7 This stanza is almost a repetition of stanza 7 of Hymn I.
9 Ltugu: seel. 61.15. Vasu: mentioned as a favourite of the Agvins in X. 40.7. Dagavraja; said in stanza 10 of Hymn I, to have been helped by Indra.
10 Dirghantthu: Ludwig takes this word to be an adjective qualifying médhe adhyuré, ‘at the sacrificial feast of long duration.” 4 gold-brighé stald of kine: according to Ludwig, a stall graced with bay steeds, would be a better translation.
1 Sémvarani: son of the Vedic Rishi Samvarana. See V. 33,10. At the end of the stanza, ‘so drink with us,’ is to be understood.
2 Forlorn: rejected and cast out by his kindred. Dusyave-vrika ; literally, the Wolf-to-the-Daayu, that is, Destroyer of fiends or barbarians.
4 The seven-headed: sung by seven heavenly singers,
262 THE HYMNS OF [VALAKHILYA,
5 We invocate that Indra who bestoweth precious things on us. Now do we know his newest favour; may we gain a stable that is full of kine.
6 He whom thou aidest, gracious Lord, to give again, obtains great wealth to nourish him. We with onr Soma ready, Lover of the Song! call, Indra Maghavan, on thee.
7 Ne’er art thou fruitless, Indra; ne’er dost thou desert the worshipper : But now, O Maghavan, thy bounty as a God is poured forth ever more and more.
8 He who hath overtaken Krivi with his might, and silenced Sushna with death-bolts, —
When he supported yonder heaven and spread it out, then first the son of earth was born.
9 Good Lord of wealth is he to whom all Aryas, Dasas here belong. Directly unto thee, the pious Rusama Paviru, is that wealth brought nigh.
10 Tn zealous haste the singers have sung forth a song distilling oil and rich in sweets. x Riches have spread among us and heroic strength, with us are flowing Soma-drops.
HYMN IV. Indra.
As, Sakra, thou with Manu called Vivasvan drankest Soma juice, As, Indra, thou didst love the hymn by Trita’s side, so dost thou joy with Ayn now.
2 As thou with Matarigsvan, Medhya, Prish&dhra, hast cheered thee, Indra, with pressed jnice, Drunk Soma with Rijanas, Syamaragmi, by Dagonya’s, Dasagipra’s side. 3 ’Tis he who made the IJnnds his own and boldly drank the Soma Juice,
em TET T=PITEATTEIEE SiprttteDGney SU.AORME Ane mt aye nr veer’ va a eanieRiiinaishiiaahemadnemeaneinemenamnammamnaaaiemmtmeinania
8 The son of earth: man. 9 Rugama Paviru: the Rusamas are mentioned in V. 80. 18—15. The name of Paviru does not occur again.
1 Vivasuén : or Vivasvat, was the father of Manu who is generally called Vaivasvata. dyu: the Rishi of the hymn, or the sacrificer.
2 Mdterigvan: the Rishi of Hymn VI. of the Valakhilya, Medhya: the Rishi of Hymns V. 1X. and X. Prishadhra: the Rishi of Hymn VIII. Sydmaragmt; mentioned, as a favourite of the Agvins, in I. 112.16. The names of Rijinas, Dasonya, and Dagasipra do not ocour again in the Rigveda. ~
FIYMN 5.3 THE RIGVEDA. 263
He to whom Vishnu came striding his three wide steps, as Mitra’s statutes ordered it. 4 In whose laud thou didst joy, Indra, at the great deed, O Satakratu, Mighty One! Seeking renown we call thee as the milkers call the cow who yields abundant milk. 5 He is our Sire who gives to us, Great, Mighty, ruling as he wills. Unsought, may he the Strong, Rich, Lord of ample wealth, give us of horses and of kine, 6 He to whom thon, Good Lord, givest that he may give increases wealth that nourishes, x Eager for wealth we call ou Indra, Lord of wealth, on Satakrata with our lauds. @ Never art thou neglectful: thou guardest both races with thy care. The eall on Indra, fourth Aditya! ig thine own. Amrit is stablished in the heavens. ;
8 The offerer whom thou, Indra, Lover of the Song, liberal Maghavan, fivourest,— As at the call of Kanva so, O gracious Lord, hear theu our songs aud eulogy. 9 Sung is the song of ancient time: to Indra have ye said the prayer. They have sung many a Brihatt of sacrifice, poured forth the worshipper’s many thoughts. 10 Indra hath tossed together mighty stores of wealth, and both the worlds, yea, and the Sun. Pure, brightly-shining, mingled with the milk, the draughts of Soma hav® made Ludra glad. HYMN V. Indra.
As highest of the Maghavans, preéminent among the Bulls, Best breaker-down of forts, kine-winner, Lord of wealth, we seek thee, Indra Maghavan. 2 Thou who subduedst Ayu, Kutsa, Atithigva, waxing daily in thy might,
5 Ruling as he wills : ‘he who acts as the sovereign.’—Cowell.
7 Both ruces: Godsand men. Fourth Aditya: Varuna, Mitra, and Aryaman being the other three, Amrié: ‘ambrosia.’——Cowell.
8 As thou hearest, must be supplied at the beginning of the stanza,
9 Brihati : verse iu the Brihatt wetre.
Ss eeeatenentin te
_1 Highest: or, nearest. The Bulls: strong heroes, 2 Ayu, Autsa, Atithigve : see I. 53. 10,
264 | THE HYMNS OF [VALAKHILY A. ;
As such, rousing thy power, we invocate thee now, thee
Satakratu, Lord of Bays. % The pressing-stones shall pour for us he essence of the meath
of all, Drops that have been pressed out afar among the folk, and
those that have been pressed near us. 4 Repel all enmities and keep them far away: let all win
treasure for their own. Even among Sishtas are the stalks that make thee glad,
where thou with Soma satest thee. 5 Come, Indra, very near to us with aids of firmly-based resolve ; Come, most auspicious, with thy most auspicious help, good Kinsman, with good kinsmen, come! 6 Bless thon with progeny the chief of men, the lord of heroes,
victor in the fray. Aid with thy powers the men who sing thee lauds and keep
their spirits ever pure and bright. i May we be such in battle as are surest to obtain thy grace: With holy offerings and invocations of the Gods, we mean, that we may win the spoil. 8 Thine, Lord of Bays, am I. Prayer longeth for the spoil.
Still with thy help I seek the fight. So, at the raiders’ head, I, craving steeds and kiue, unite
myself with thee alone.
HYMN VI. Indra. Types, the poets with their hymns extol this hero might of
thine: They strengthened, loud insong, thy power’that droppeth oil. With hymns the Pauras came to theo. 2 Through piety they came to Indra for his aid, they whose
libations give thee joy. As thou with Krisa and Samvarta hast rejviced, so, Indra, be
thou glad with us.
4 Stshtas: apparently a tribe of no greatimportance, Studs: of the Soma-plant,
8 At the raiders’ head: atthe head of the band who are going forth to seize the cattle of their enemies. Von Roth thinks that maéindm should be read in stead of mathing’m, and Grassmann translates aceordingly, ‘in Aufang meiner Bitten,’ ‘at the beginning of my prayers.’
1 Pauras; * the offerers,’—Cowell. See Vilakhilya, II. 2 Kriga: the Rishiof Hymn VII. of the Walnkhilye, Samovaria s not
mentioned elsewhere,
3 Agreeing in your spirit, all ye Deities, come nigh to us. Vasus and Rudras shall come near to give usaid, and Maruts listen to our call.
4 May Pashan, Vishnu, and Sarasvati befriend, and the Seven Streams, this call of mine: May Waters, Wind, the Mountains, and the Forest-Lord, and Harth give ear unto my cry. 5 Indra, with thine own bounteous gift, most liberal of the Mighty Ones, Be our boon benefactor, Vritra-slayer, be our feast-companion for our weal. a
6 Leader of heroes, Lord of battle, lead thou us to combat, thou Most Sapient One. High fame is theirs who win by invocations, feasts and entertainment of the Gods.
7 Our hopes rest on the Faithful One: in Indra is the people’s life. O Maghavan, come nigh that thon mayst give as aid: make plentcous food stream forth for us, 8 Thee would we worship, Indra, with our songs of praise: O Sautakratu, be thou ours. Pour down upon Praskasava bounty vast and firm, cxuberant, that shall never fail. HYMN VII. Praskanva’s Gift,
Gruat, verily, isIndva’s might. T have bebeld, aud hither comes Thy bounty, Dasyave-vrika | 2 A hundred oxen white of hne are shining like the stars in heaven, . : So tall, they scem to prop the sky. 3 Bamboos a hundred, hundred dogs, a hundred skins of boasts well-tanned, A hundred tufts of Balbaja, four hundred red-hued mares
are mine.
ee Ne Se ere en PE VEN Cote «eee Ne eee ee 4 The Forest Lord; vanasputi; the tall timber tree, frequently meaning the
Sacrificial Post. — 5 Benefuctor: or Bhaga, the God who distributes wealth.
1 ‘Great ig Indra’s power, and the gifts which TI have received from thee, O destroyer of the Dasyus, can be compared only to his bounty.’ | Dasyavevrika, here, isthe name, not of the Rishi, but of a hero who in alliance with the Kanvas has been victorious in his attack on the hostile barbarians. See Ludwig. Vol. DJ. p. 164. =
8 Balbaju : a kind of coarse grass (Elensine Indica), used in religious ceremonies, and for other purposes when plaited,
266 THE HYMNS OF ([VALARHILYA.,
4 Blest by the Gods, Kauviyanas! be ye who spread through life on life: Like horses have ye stridden forth. 5 Then men extolled the team of seven: not yet full-grown, its fame is great. The dark mares rushed along the paths, so that no eye could follow them. HYMN VIII. Praskanva’s Gift.
Tuy bounty, Dasyave-vrika, exhaustless hath displayed itself : Its fulness is as broad as heaven.
® Ten thousand Dasyave-vrika, the son of Paitakrati, hath From his own wealth bestowed on me.
3 A hundred asses hath he given, a hundred head of fleecy sheep, A hundred slaves, and wreaths besides.
4 There also was a mare led forth, picked out for Pitakrata’s sake, Not of the horses of the herd.
5 Observant Agni hath appeared, oblation-bearer with his car. Agui with his resplendent flame hath shone on high as shines
the Sun, hath shone like Sirya in the heavens.
HYMN IX. Agvina Eypowsp, O Gods, with your primeval wisdom, come quickly with your chariot, O ye Holy. ’ Come with your mighty powers, O ye Nasatyas; come hither, drink ye this the third libation. 2 The truthful Deities, the Three-and-Thirty, saw you approach before the Ever-Truthful.
4 Nanvdyanas; descendants of Kanva. ®
5 Lhe team of seven: ‘ siebeugespannes.’—Grassmann; ‘seven-yoked team,’—Cowell. But the exact meaning here of s@ptésya is uncertain, Von Roth thinks that it is probably a proper name. Ludwig takes it in the seuse of a bond of friendship or alliance. Zhe dark mares: there is no substantive, and ‘mares’ is conjecturally snpp‘ied, According to Ludwig, the dark hosts of the Dasyus conquered by Dasyave-vrika are intended, and the whole stanza would be more correctly translated :
‘Then no more thought they of the great renown of the collective band.
The dark tribes rushed along the paths so that no eye could reach to them.’ See Ludwig’s Commentary, Vol. V, p. 552.
2 The son of Pitakraté: or, more probably, called Pautakrata after his father Pitakratu.—Ludwig. 3 Slaves: d4sin: conquered barbarians.
4 Picked out; or, adorned, Pdtakratd: the wife of Patakratu.
1 Ndsatyas: ‘truthful ones,—Cowell. See Vol I., Index. “2: Lhe Turee-and-Thirty: or, Turice-Eleven. See I. 34. 11. The Ever- Truthful: the Sun, whose approach is heralded by the Asvius, :
teat
Accepting this our worship and libation, O Asvins bright with fire, drink ye the Soma. 3 Asvins, that work of yours deserves our wonder,—the Bull of heaven and earth and air’s mid region ;
Yea, and your thousand promises in battle,—to all of these come near and drink beside us.
4 Here is your portion laid for you, ye Holy: come to these songs of ours, O ye Nasatyas. Drink among us the Soma full of sweetness, and with your powers assist the man who worships.
HYMN X. ‘ Visvedevas.
Hz whom the priests in sundry ways arranging the sacrifice, of one accord, bring hither,
Who was appointed as a learned Brahman,—what is the sacrificer’s knowledge of him?
2 Kindled in many a spot, still One is Agni; Sarya is One
though high o’er all he shineth.
Ilumining this All, still One is Ushas. That which is One hath into All developed.
3 The chariot bright and radiant, treasure-laden, three-wheeled, with easy seat, and lightly rolling, Which She of Wondrous Wealth was born to harness,—this ear of yours I call. Drink what remaineth. . HYMN XI. Indra-Varuna. In offerings poured to you, O Indra-Varuna, these shares of yours stream forth to glorify your state. Ye haste to the libations at each sacrifice when ye assist the worshipper who sheds the juice.
2 The waters ani the plants, O-Indra-Varuna, had efficacious vigour, and attained to might:
8 The Bull: the Sun, whom, as his heralds and revealers, they may be said to have created. Zhousand promises: ‘a characteristic periphrasis for the Maghavans, or wealthy nobles,’—Ludwig.
1 The hymn appears to consist of unconnected fragments, and the purport of this stanza is not obvious.
3 She of Wondrous Weetlh: Ushas or Dawn. Was born to harness: or, as Prof. Cowell translates : ‘At whose yoking the Dawn was born.’ The chariot of the Asvins precedes that of the Dawn.
2 The waters and the plants: used in sacrifice ; the Soma-plants and the water employed in preparing the juice for libation, The meaning of the stanza seems to be: although you are far away in the most distant firmament, our libations have had power to attract you. Regard us only: the godless man is unworthy of your consideration even as an enemy.
268 THE RIGVEDA. [VFALAKHILY A.
Ye who have gone beyond the path of middle air,—no godless man is worthy to be called your foe. 3 True is your Kriga’s word, Indra and Varuna: The seven holy voices pour a wave of meath. For their sake, Lords of splendour! aid the pious man who, unbewildered, keeps you ever in his thoughts. 4 Dropping oil, sweet with Soma, pouring forth their stream, are the Seven Sisters in the seat of sacrifice. These, dropping oil, are yours, O Indra-Varuna: with these enrich with gifts and help the worshipper. 5 To our grest happiness have we ascribed to these Two Bright Ones truthfulness, great strength, and majesty. O Lords of splendour, aid us through ‘the Three-times-Seven, as we pour holy oil, O Indra-Varuna. 6 What ye in time of old, Indra and Varuna, gave Rishis—royelation, thought, and power of song, And places which the wise made, weaving sacrifice,—these through my spirit’s fervid glow have I beheld. 7 O Indra-Varuna, grant to the worshippers cheerfulness void of pride, and wealth to nourish them. Vouchsafe us food, prosperity, and progeny, and lengthen out our days that we may sce long life.
ay 4 * . 3 The seven holy voices: the voices of the seven priests or sacred Lards. See IX. 108. 8. A ware of meath: ‘astream of honey.’—Cowell,
4 The Seren Sisters: ‘sister-streams of the Soma.’—Cowell.
5 The Lhree-times-Seven: perhaps the Maruts, thrice-seven being used indefinitely for a larger number consisting of troops of seven. Sce I. 133. 6.
6 Rerelation: grutim: that which was heard (from she beginning); sacred knowledge, ‘Fame.’—Cowell, Places: perhaps, as Ludwig suggests, homes in the world to come, which the wise Rishis have prepared for themselves hy: performing sacrifice here below. Through my spirit’s fervid glow: tdpasd: according to Grassmann and Cowell, this ténas means ‘the holy austerities ’ of the Rishis, and not the sacred fervour of the seer of the hymn. I have followed Ludwig.
BOOK THE NINTH.
ae need
HYMN I. Soma Pavaména.
In sweetest and most gladdening stream flow pure, O Soma, on thy way, Pressed out for Indra, for his drink. Fiend-queller, Friend of all men, he hath with the wood attained unto His place, his iron-fashioned home. 3 Be thou best Vritra-slayer, best granter of bliss, most liberal : Promote our wealthy princes’ gifts, 4 Flow onward with thy juice unto the banquet of the Mighty Gods : Flow hither for our strength and fame. 5 O Indu, we draw nigh to thee, with this one object day by day : l'o thee alone our prayers are said. 6 By means of this eternal fleece may Strya’s Daughter purify Thy Soma that is foaming forth. 7 Ten sister maids of slender form seize him within the press and hold : Him firmly on the final day. 8 The virgins send him forth: they blow the skin musicianlike, anc fuse The triple foe-repelling meath.
Lo
Nearly all the hymns of this Book are addressed _to the deified Soma juice, tor to Soma, or Indu, the Moon, who as containing the celestial nectar, the drink of the Gods, is identified with the Soma-plant and its exhilarating juice, As
ithe Moon-God pours down his ambrosial:-"- -bv-"-" +": sieve of heaven, he is addressed and worshipped as Pavainina = represented by the
Soma juice as it undergoes purification by flowing through the wool which is used as a filter or strainer. See Muir, O. 8. Zexts, V. 248 sqq., Hillebrandt, Vedische Mythologie, I, 885 syq., and Max Miiller, Chips, [V. 853-—-367. But cf. Oldenberg, Reliyion des Vedu, 599—612.
1 Flow pure: pavusva )‘ purify thyself. ~-Ludwig.
2 With the wood: some wooden vessel or implement. perhaps the sruva or dipping-spoon. Jron-fushioned home: receptacle that has been hammered or formed with a tool of dyus, iron or other metal. Itis nut clear what vessel is intended,
6 Stryws Daughter: Sraddha or Faith. See Sdapatha-Brdhmana, XIV 7. 3. 11.
7 Ten sister maids: the priest’s fingers. The final day: on which the Soma is effused.
8 Virgins; the unwedded ones: the fingers. Jfusician-like: or, as men blow a bagpipe ; but the meaning of déturdm and the second half-line is not clear. ‘They seize it glittering like a water-skin,’—Wilson.
9 Inviolable milch-kine round about him blend, for Indra’s drink, The fresh young Soma with their milk, 10 In the wild raptures of this draught, Indra slays all the Vritras : he, ; ‘The Hero, pours his wealth on us.
HYMN IL Soma Pavaména, Soma, flow on, inviting Gods, speed to the purifying cloth : Pass into Indra, as a Bull. 2 As mizhty food speed hitherward, Indu, as a most splendid Steer : Sit in thy place as one with strength. 3 The well-loved meath was made to flow, the stream of the creative Juice: The Sage drew waters to himself. 4 The mighty waters, yea, the floods accompany thee Mighty One, When thou wilt clothe thee with the milk. 5 The lake is brightened in the floods. Soma, our Friend, heaven's prop and stay, Falls on the purifying cloth. 6 The tawny Bull hath bellowed. fairas mighty Mitra to behold: He shines together with the Sun. 7 Songs, Indu, active in their might are beautified for thee, wherewith Thou deckest thee for our delight.
8 To thee who givest ample room we pray, to win the joyous
draught : Great are the praises due to thee. o 9 Indu, as Indra’s Friend, on us pour with a stream of sweetness, like
Parjanya sender of the rain.
10 Winner of kine, Indu, art thou, winner of heroes, steeds, and strength : Primeval Soul of sacrifice.
i ana a a Se ee
3 The Suge: the Soma. Waters: with which the stalks of the plant are sprinkled.
5 The lake: the Soma juice.
6 The tawny Bull: ‘the golden-hued showerer of blessings.’—-Wilson. The strong greenish-yellow Soma juice. Hath bellowed ; an exaggerated expression for the sound made by the juice as it drops, but in keeping with its representation as a bull.
9 ute Parjanya: enriching and blessing us as the rain-cloud fertilizes the ' ground.
irbiPran, x =
HYMN 4.] PHE RIGVEDA. 27%
bo
HYMN It. Soma Pavaming.
Here present this Immortal God flies, like a bird upon her wings, To settle in the vats of wood.
This God, made ready with the hymn, runs swiftly through the winding ways, Inviolable as he flows.
This God while flowing is adorned, like a bay steed for war, by men
Devout and skilled in holy songs.
He, like a warrior going forth with heroes, as he flows along Ts fain to win all precious boons.
This God, as he is flowing on, speeds like a car and gives his gifts - He lets his voice be heard of all.
Praised by the sacred bards, this God dives into waters, and bestows
Rich gifts upon the worshipper.
Away he rushes with his stream, across the regions, into heaven, And roars as he is flowing on.
While flowing, meet for sacrifice, he hath gone up to heaven ACTOSS.
The regions, irresistible.
After the way of ancient time, this God, pressed out for Deities,
Flows tawny to the straiming-cloth.
This Lord of many Holy Laws, even at his birth engendering strength, °
Effused, flows onward in a stream.
HYMN IV. Soma Pavaména.
O Soma flowing on thy way, win thon and conquer high renown ; And make us better than we are.
entero seSPH tt VN ay,
1 The vats of wood: dréudni: large wooden vessels, tubs or troughs, whick receive the Soma juice.
2 The winding ways: of the woel which forms the strainer.—Ludwig. | ‘Rushes against the enemies,’— Wilson.
6 Dives into waters : called vasativaryak, with which the stalks of the Somaplant are'sprinkled. ;
9 Pressed out for Deities: the Soma juice being identified with the Amrit or nectar, the drink of the Gods, contained in the Moon.
1 Better than we are: or, happier than we arey
9 Win thou the light, win heavenly light, and, Soma, all felicities ; And make us better than we are. 3 Win skilful strength and mental power. O Soma, drive away our foes; ~ , And make us better than we are. 4. Ye purifiers, purify Soma for Indra, for his drink : Make thou us better than we are. 5 Give us our portion in the Sun through thine own mental power and aids ; And make us better than we are. 6 Through thine own mental power and aid long may we look upon the Sun ; Make thou us better than we are. 7 Well-weaponed Soma, pour to usa stream of riches doubly great ; And make us better than we are. 8 As one victorious, unsubdued in battle pour forth wealth to us; And make us better than we are. 9 By worship, Pavamina! men have strengthened thee to prop the Law: : 7 Make thou us better than we are. 10 O Indu, bring us wealth in, steeds, manifold, quickening all life 5 And make us better than we are. HYMN YV. Aprts.
ENKINDLED, Pavamana, Lord, sends forth his light on every side
In friendly show, the bellowing Bull. :
2 He, Pavamina, Self-produced, speeds onward sharpening his horns :
He glitters through the firmament.
3 Brilliant like wealth, adorable, with splendour Pavamana shines,
Mightily with the streams of meath. Sa a Sn Ne SSS es Coe . 4 Purifiers: priests whose business is to purify the juice. fluke thous O noma
9 Lo prop the Law: vidharmani; ‘for their own upholding’ i
O Onion Dane cay ee pholding.’—Wilson, ‘ silsvecohipg Wilson - vigudyum: explained by Sayanaas= servugdminum :
In this Apri hymn atributes of Agni are transferred to &
ae bb palty i 4 to Soma Pavaména,
1 Enkindled . sdinuddhah : properly applicable to Agni, The banle Bull: ‘the showerer of blessings, uttering a loud sound,’—Wilson. :
2 Self-produced ; Luniind pat ; properly a name of Agni ; here, the Moon,
4 The tawny Pavamaina, who strews from of old the grass with might, Ts worshipped, God amid the Gods. 5 The golden, the Celestial Doors are lifted with their frames on high, By Pavamana glorified. 6 With passion Pavamana longs for the great lofty Pair, wellformed, Like beauteous maidens, Night and Dawn. 7 Both Gods who look on men I eall, Celestial Heralds : Indra’s self é Is Pavam\na, yea, the Bull. § This, Pavaména’s sacrifice, shall the three beauteous Goddes: 86S, Sarasvat! and Bharati and. Ta, Mighty One, attend. 9 J summon Tvashtar hither, our protector, champion, earliestborn, Indu is Indra, tawny Steer ; Pavamina is Prajapati. 10 O Pavamina, with the meath in streams anoint Vanaspati, . The ever-green, the golden-hued, refulgent, with a thousand boughs. _ 11 Come to the consecrating rite of Pavamana, all ye Gods,— Vayu, Sarya, Brihaspati, Indra, and Agni, in accord. HYMN VI. Soma Pavamdna, Soma, flow on with pleasant stream, a Bull devoted to the pees Our Friend, unto the woollen sieve. 2 Pour hitherward, as Indra’s Self, Indu, that gladdening stream of thine, _ And send. us coursers full of strength. 3 Flow to the filter hitherward, pouring. that ancient gladdening juice,
- Streaming forth power and high renown.
- Hither the sparkling drops have flowed, like waters down a steep descent : . They have reached Indra purified.
PTAA ahaa oe core
5 The Celestial Doors: the doors of the hall of sacrifice are here identified with the portals of the east through which light comes into the world. See
II: 3. 5. " Celestial Heralds: see I. 13.8. Indra’s Self: indrah here is explained
by Sayana as=diptah ; ‘radiant.'— Wilson.
10 Vunaspati: the sacrificial stake. 11 The consecrating rite: sdthdkritim: oblation accompanied with thd
utterance of the sacred formula Svaha.
‘5 Whom, having passed the filter, ten dames cleanse, as ’twere a vigorous steed, While he disports him in the wood,— ‘6 The steer-strong juice with milk pour forth, for feast and service of the Gods, § —T'o him who bears away the draught. 7 Effused, the God flows ouward with his stream to Indra, to the God, So that his milk may strengthen him, 8 Soul of the sacrifice, the juice effused flows quickly on: he keeps. s His ancient wisdom of a Sage. | 9 So pouring forth, as Indra’s Friend, strong drink, best Glad. dener ! for the feast, Thou, even in secret, storest hymns.
HYMN VII. Soma Pavaména,
Forts on their way the glorious drops have flowed for maintenance of Law, _ Knowing this sacrifice’s course. 2 Down in the mighty waters sinks the stream of meath, most excellent, ~ Oblation best of all in worth. 3 About the holy place, the Steer true, guileless, noblest, hath sent forth _ Continuous yoices in the wood. 4 When, clothed in manly strength, the Sage fows in celestial wisdom round, The Stronz would win the light of heaven. - 5 When purified, he sits as King above the hosts, among his folk, What time the sages bring him nigh.
5 Whom: relative to juice in the following stanza. J'en dames: the fingers. Lhe wood: the vat or trough. —
6 To him who beurs awey the draught; toIndra, Others take bhirdya to mean ‘for strength or prowess in battle.’
9 Liven in secret: wisdom lies hidden in the Soma, and cannot be recognized until one drinks the juice.—Ludwig.
2 The mighty waters: the holy waters called vasattraryah,
3 In the wood: according to Siyana, vane here=udeke, in the water. The stanza is very difficult, and I am unable to offer a satisfactory translation.
4 The Strong: Indra, ‘Then the mighty a in heaven is eager to repair to the oblation,’—Wilson. : ;
& Above the hosts, among his folk: ov, aa preferred by Prof, Ludwig in his Commentary, above the contending tribes or people (visah),
T@RET A FO blame he
6 Dear, golden-coloured, in the fleece he sinks, and settles in the wood The Singer shows his zeal in hymns.
7 He goes to Indra, Vayu, to the Agvins, as his custom is, With gladdening juice which gives them joy.
8 The streams of pleasant Soma flow to Bhaga, Mitra-Varuna,— Well-knowing through his mighty powers.
9 Gain for us, O ye Heaven and Earth, riches of meath to win us wealth : Gain for us treasures and renown.
HYMN YVIIIi. *Soma Pavaména.
Oxssryine Indra’s dear desire these nore juices have flowed forth, Increasing his herote might.
2 Laid in the bowl, pure-flowing on to Vayu and the Asvina, may These give us great heroic strength.
3 Soma, as thou art purified, incite to. bounty Indra’s heart, To sit in place of sacrifice.
4 The ten swift fingers deck thee forth, seven ministers impel thee on: The sages have rejoiced in thee.
§ When through the filter thou art poured, we clothe thee with a robe of milk To be a gladdening draught for Gods.
6 When purified within the Jars, Soma, bright red and goldenhued, Hath clothed him with a robe of milk. 7 Flow on tous and makeus rich. Drive all our enemies aw ay. O Indu, flow into thy Friend.
8 Send down the rain from heaven, a stream of opulence from earth. Give us, O Soma, victory in war. 9 May we obtain thee, Indra’s drink, who viewest men and findest light, : Gain thee, and progeny and food.
& Well-knowing, through his mighty powers: that is, the streams that, through the power of Suma, know the way they should go. ‘The worshippers : knowing its (virtues are rewarded) with happiness.’-—Wilgon.
7 Flow on to us and make us rich; or, ‘Flow to us wealthy OrRD PAN, Thy Friend : Indra. Cf. IX. 2. 1.
B76" THE HYMNS OF [BOOK IX,
HYMN: IX. Soma Pavamana,
Tue Sage of Heaven whose heart is wise, when laid between
both hands and pressed, Sends us delightful powers of life.
2 On, onward toa glorious home; dear to the people void of
guile, With excellent enjoyment, flow: 3 He, the bright Son, when: born illumed his Parents who had sprung to life, Great Son great Strengtheners of Law. 4. Urged by tue seven devotions he Kath stirred the guileless
rivers which Have magnified the Single Eye.
5 These helped to might the Youthful One, high over all, invin-
cible, Even Indu, Indra! in thy law.
6 The Immortal Courser,. good to draw, looks down upon the
Seven: the fount Hath satisfied the Goddesses. 7 Aid us in holy rites, O Man: O Pavam‘ina, drive away Dark shades that must be met in Aight. 8 Make the paths ready for a hymn newer and newer evermore: Make the lights shine as erst they shone. 9 Give, Pavamana, high renown, give kine and steeds and hero
SONS : Win for us wisdom, win the light. HYMN X. Soma Pavamana, . Like cars that thunder on their way, like courscrs eager for renown,
Have Soma-drops flowed forth for wealth.
& Forth have they rushed from holding hands, like chariote that are urged to speed,
Like joyful songs of siuging-men.
~
1 Lhe Sage of Heaven; the Soma, Both hands: naptyoh: literally, two granddaughters. According to Siyana, two boards used in pressing the Soma are intended. See Cuwell’s note in Wilson’s Translation.
8 His Purents : mdtard : literally, his two mothers ; Heaven and Earth.
4 Seven devotions : Dractised i in the preparation of the Soma. Sdyana takes - , saptd with nadyah; ‘gladdens the seven guileless rivers,’—Wilson. Single’ - Hye: Soma, the Moon.
-6 Courser; the flowing Soma, The Seven; rivers. The fount; ‘Full, asa wall, he has satisfied thé divine streams, a Wilson.
7 0 Man: manly Soma.
_8 The Somas deck themselves with milk, as Kings are graced with eulogies,
And, with seven priests, the sacrifice. 4 Pressed for the gladdening draught, the. drops flow forth abundantly with song, The Soma juices in a stream. 5 Winning Vivasvau’s glory and producing Morning’s light, the Suns _ Pass through the openings of the cloth. : 6 The singing-men of ancient time open the doors of sacred song's,— Men, for the mighty to accept. 7 Combined in close society sit the seven priests, the protherhood, Filling ‘the station of the One. 8 He gives us kiuship with the Gods, and with the Sun unites our eye: The Sage’s offspring hath appeared. 9 The Sun with his dear eye behalds that quarter of the heavens which priests Have placed within the sacred cell.
HYMN XI. Soma Pavaméana.
Sina forth to Indu, 0 ye men, to him who now ‘is purified, Fain to pay worship to the Gods.
5 The Suns: .so called as being creators of the light: ‘the sun-bright juices.’——-Wilson. Vivasvén; the morning Sun.
6 Men, for the mighty to accept; ‘men, offerers of Soma,’ according to Sayana.
7 The seven priests: the adhvaryus who bring the water with which the stalks of the eae plants are sprinkled. Zhe One: Soma.—Sdyana,
8 He’. i777" “7 © Gods: T follow Prof. Pischel’s interpretation of this | o°. ~-* + unites our navel with the navel of the Gods, our eye WILL bie oul, Lualb is, ne brings us into union with the Gods in heaven.’— Vedische Studien, I,, p. 69. ‘I take into my navel the navel of the sacrifice [the Soma]. ‘Wilson. ‘He [Soma] as kinsman has brought us a kinsman [Siirya].’—~Ludwig. The Suge’s offspring: a periphrasis for the sae himself, that is, Soma. —Ludwig.
9 This stanza is very obscure. Ihave adopted Benfey’s explanation on ‘here follows an occasional interpretation of div or dyuloka, given by the Scholiast, which identifies it with the dronakalaga or large Sena renew. He takes it as.meaning that the Sun looks towards the place where the Soma lies while it is pressed......Sayana seems to interpret this verse as meaning that Indra views the Soma with affection even after it has been drunk by the priests [fixed in the heart].’—Cowell, in Wilson’s Translation. ’
2 Together with thy pleayant juice the Atharvans have com. mingled milk, Divine, devoted to the God. 3 Bring, by thy flowing, weal to kine, weal to the people, weal to steeds, Weal, O thou King, to growing plants. 4 Sing a praise-song to Soma brown of hue, of independent might, ‘The Red, who reaches up to heaven. 5 Purify Soma when effused with stones which hands move rapidly, And pour the sweet milk in the meath. 6 With humble homage draw ye nigh; blend the libation with the curds: To Indra offer Indu up. 7 Soma, foe-queller, chief o’er men, doing the will of Gods, pour forth Prosperity upon our kine. 8 Heart-knower, Sovran of the heart, thou art effused,O Soma, that . . Indra may drink thee and rejoice. 9 O Soma Pavamana, give us riches and heroic strength,—
Indu! with Indra for ally. a HYMN XIt. Soma Pavamana. To Indra have the Soma-drops, exceeding rich in sweets, been poured,
Shed in the seat of sacrifice. 4 As mother kine low to their calves, to Indra have the sages called, Called him to drink the Soma juice. 3 In the stream’s wave wise Soma dwells, distilling rapture, in his seat, _ Resting upon a wild-cow’s hide. 4 Far-sighted Soma, Sage and Seer, is worshipped in the central point Of heaven, the straining-cloth of wool.
2 The Atharvans : the priests, who perform the duties of the Adhvaryus.
8 King: the usual designation of Soma in the Brahmana.
4 The Red: kaddchidurunavarndya: ‘sometimes red-coloured,’—Sayana,
3 Jn the stream’s wave; in the water with which the stalks are sprinkled, Tpon a wild-cow's hide: this, which is Benfey’s explanation of gaurt, seems to be borne ont by gér adhi tvachi, upon the ox-hide, of IX. 101. 11, Saéyana’s interpretation ix different ; ‘to a chant in the middle tune,’ — Wilson.
4 Of heaven : divah: see IX. 10. 9, and note. :
5 In close embraces Indu holds Soma when poured within the jars, Aud on the purifying sieve. 6 Indu sends forth a vo'ce on high to regions of the sea of air, Shaking the vase that drops with meath. 7 The Tree whose praises never fail yields heavenly milk among our hymns, Urging men’s generations on.
8 The Wise One, with the Sage’s stream, the Soma urged to speed, flows on To the dear places of the sky. “ 9 G Pavamina, bring us wealth bright with a thousand splen- : dours, yea,
O Indu, give us ready help. HYMN Ail Soma Pavamana.
Passep through the fleece in thousand streams the Soma, purified, flows on To Indra’s, Vayu’s special place. 9 Sing forth, ye men who long for help, to Pavamana, to the Sage, Effuse.l to entertain the Gods. The Souma-drops with theusand powers are purified for victory, Hymned to become the feast of Gods.
4 Yea, as thou flowest bring great store of food that we may win the spoil: Indu, bring splendid manly might. 5 May they in flowing give us wealth in thousands, and heroic . ower, — These Godlike Soma-drops effused.
©5
Por Pao ce Te a \ 5 Indu holds Soma: ‘the deity seems te be thus opp sed to the mere plant.’—Cowell’s note Ludwig suggests that Indu here miy be the Moon, as the time of important liturgical ceremonies depends upyun the Moon’s phases. So alao Hillebrandt, V. Mf., L., p. 316.
6 To regions of the sea of au: or sumudrdsya here may mean, of the sea or water into which the Soma juice falls. Shaking: or, perhaps, stirring (with joy). Zhe vase: késam: the drounakaduga, the large wooden vessel for holding the juice. According to Sayana, who.e interpretation I have followed in the first line. Adsum here means the cloud.
7 The Tree: Soma. Men's generations: sacrificial seasons, acerrding to S&yana
1 Indra’s, V4inws special place: the vexsels especially prepared to hold libations intended for Indra and Vayu.
3 For victory: vitjasdiaye: ‘for the attainment of food.’--Wilson, 5o S4yana in stanzas 3 and 4; butin 6 the word is explained by sangrdmdya, to battle, in the first clause where he inserts it after havduth, urged, and ky annuldbhdya, for the attainment of food, in the second clause.
280 THE HYMNS OF ' £BOOK LX,
6 Like coursers by their drivers urged, they were poured forth, for victory, Swift through the woollen straining-cloth. 7 Noisily flow the Soma-drops, like milch-kine lowing to their calves: They have run forth from both the hands, 8 As Gladdener whom Indra loves, O Pavamana, with a roar Drive all our enemics away. 9 O Pavamanas, driving off the godless, looking on the light, Sit in the place of sacrifice. r HYMN XIV. Soma Pavaména, Reposine on the rivers wave the Sage hath widely flowed around, Bearing the hymn which many love. 2 When the Five kindred Companies, active in duty, with the son Establish him, the Powerful, 3 Then in his juice whose strength is great, have all the Gods rejoiced themselves, When he hath clothed him in the milk, 4 Freeing himself he flows away, leavng his body’s severed limbs, And meets his own Companion here. D He by the daughters of the priest, like a fair youth, hath been adorned, Making the milk, as ’twere, his robe. 6 O’er the fine fingers, through desire of milk, in winding course he goes, And utters voice which he hath found. ¢ 7 The nimble fnzers have approached, adorning him the Lord of Strength : They grasp the vigorous Courser’s back.
a I
8 With a roar: makirg a loud noise in droppiug.
1 On the river's wave: in the vasativart waters, which are used to sprinkle the stalks Bearing the hymn ; Prof. Gelduer explains this as meaning, ‘ Bearing away the much coveted prize,’ Soma being regarded as a courser or racehorse, See Vedisehe Studien, 1., p. 120.
2 Five kindred Companies : vefterriug, probably, to some sacrifice instituted in common by representatives of the five Aryan tribes,
4 His own Companion: Indra, He mects: this (sanguto bhavati) is Sdyana’s explanation of s tmjighnate ; but it is not easy to see how the word can bear this signification,
5 Duughlers ; ov granddaughters ; the fingers.
6 Which he huth found: ‘which the worshipper recognizes,’ Wilson,
8 Comprising all the treasures that are in the heavens and on the earth, Come, Soma, as our faithful Friend.
HYMN XY. Soma Pavamints
TarouasH the fine fingers, with the song, this Hero comes with rapid cars, Going to [ndra’s special place. 2 In holy thought he ponders much for the great worship of the Gods, Where the Immortals have their seat.
3 Like a good horse is he led out, when on the path that shines with light
The mettled steeds exert their strength.
4 He brandishes his horns on high, and whets them, Bull who leads the herd,
Doing with might heroic deeds. 5 He moves, a vigorous Steed, adorned with beauteous rays of shining gold, Becoming Sovran of the streams.
6 He, over places rough to pass, bringing rich treasures closely packed, a
Descends into the reservoirs.
7 Men beautify him in the vats, him worthy to be beautified, Him who brings forth abundant food.
8 Him, even him, the fingers ten and the seven songs make beautiful, :
Well-weaponed, best of gladdeners. ° HYMN XVI. Soma Pavamina.
THE pressers from the Soma-press send forth thy juice for rapturous Joy:
1 Indrws special pluce: ‘Indra’s abode. —Wilson. In Hymn XIII 1, niskkritam is explained by Séyana as the vessel prepared and set apart,
3 Like a good hovae: the text bas ouly Aitéh which may mean either good or placed. ‘ Placed (in the cart) he is brought.’—Wilson.
4 Iforns: cf. IX. 5, 2,
5 Rays of shining gold: as the Moon. '
6 Pluces rough to pass; the wool of the strainer. SAyana gives a totally different explanation of this stanza, See Wilson’s Translution. I have fulluwed Prof. Ludwig.
8 Seven sonys: the songs of the seven priests.
1 From the Soma-press ; onydh, ablative dual of oni, signifying apparently an implement or a vessel, consisting of two pieces, used in the preparation
With strength we follow through the sieve him who brings might and wins the kine,
Enrobed in water with his juice,
Pour on the sieve the Soma, ne’er subdued in waters, waterless,
And make it pure for Indra’s drink.
Moved by the purifier’s thought, the Soma flows into the sieve ;
By wisdom it hath gained its home.
With humble homage, Indra, have the Soma-drops fowed forth to thee,
Contending for the glorious prize.
Purified in chis fleecy garb, attaining every beauty, he
Stands, hero-like, amid the kine.
Swelling, as *twere, to heights of heaven, the stream of the creative juice
Falls lightly on the cleansing sieve.
Thus, Soma, purifying him who knoweth song mid living men,
Thou wanderest through the cloth of wool.
HYMN XVII. Soma Pavaména,
Like rivers down a steep descent, slaying the Vritras, full of zeal, -
The rapid Soma-streams have flowed.
The drops of Soma juice effused fall like the rain upon the earth :
To Indra flow the Soma-streams.
With swelling wave the gladdening drink, the Soma, flows into the sieve,
Loving the Gods and slaying fiends.
It hastens to the pitchers, poured upon the sieve it waxes strong
At sacrifices through tho lands.
Soma, thou shinest mounting heaven as ’twere above light’s triple realm,
And moving seem’st to speed the Sun.
of the Somajuice. The word is said to be employed to denote, metaphori-
cally, heaven and earth. ‘They who express thee, the juice of heaven and
earth.’— Wilson.
3 Waterless: draptam, which Séyana explains by andptam, not reached, or overtaken, by enemies, The meaning is not clear.
4 Jishume: in the large wooden vessel called dronakulaga.
5 Oontending for the ylorious prize: like race-horses. ‘ Giving thee vigour for the great con flict.’— Wilson.
ee
§ Addressed to Soma as the Moon.
6 To him, the head of sacrifice, singers and bards have sung. their songs, Offering what he loves to see.
7 The men, the sages with their hymns, eager for help, deck thee strong steed, Deck thee for service of the Gods.
8 Flow onward to the stream of meath: rest efficacious in
thy home, Fair, to be drunk at sacrifice. HYMN XVIII. Soma Pavaména, Tou, Soma, dweller on the hills, effused, hast flowed into the sieve:
All-bounteous art thou in carouse.
2 Thou arta sacred Bard, a Sage; the meath is offspring of thy sap: All-bounteous art thou in carouse. 3 All Deities of one accord have come that they may drink of thee: All-bounteous art thou in carouse.
- He who containeth in Ais hands all treasures much to be desired : All-bounteous art thou in carouse. 5 Who milketh out this mighty Pair, the Earth and Heaven, like mother kine: All-bounteous art thou in carouse. 6 Who in a moment mightily floweth around these two worldhalves: * All-bounteous art thou in carouse. 7 The Strong One, being purified, hath in the pitchers cried aloud : All-bounteous art thou In carouse.
HYMN XIX. Soma Pavaména,
O Soma, being purified bring us the wondrous treasure, meet For lauds, that is in earth and heaven.
6 The head of sacrifice: the most important element of the ceremony. According to Sfiyana, at the head, that is, on the Jast and most important day of the effusion of the Soma juice. Offeriny what he loves to see: ‘ entertaining affection for him the all-beholding,’— Wilson,
8 Meath: or honey. Jn thy home: inthe dronakalasa,
1 Dweller on the hills: ‘pressed between the stones.’-— Wilson.
For ye Twain, Indra, Soma, are Lords of the light, Lords .of the kine: Great Rulers, prosper ye our songs. 3 The tawny Steer, while cleansed among the living, bellowing on the grass, Hath sunk and settled in his home. 4 Over the Steer’s productive flow the sacred songs were resonant, The mothers of the darling Son. 5 Hath he not, purified, impregned the kine who long to meet, their Lotd, The kine who yield the shining milk ? 6 Bring near us those who stand aloof: strike fear into our enemies : © Payamana, find us wealth. 7 Soma, bring down the foeman’s might, his vigorous strength and vital power, Whether ‘he ‘be afar or near.
HYMN XX. Soma Pavamdna,
Forte through the straining-cloth the Sage flows to the banquet of the Gods, Subduing all our enemies.
9 For he, as Pavamana, sends thousandfold treasure in the shape Of cattle to the singing-men.
3 ‘Thou -graspest all things with thy mind, and purifiest thee with thoughts : As such, 0 Soma, find us fame.
4 Pour lofty glory on us, send sure riches to our liberal lords, Bring food to those who sing thy praise.
5 As thou art cleansed, O Wondrous Steed, O Soma, thou hast entered, like A pious King, into the songs.
6 He, Soma, like a courser in the floods invincible, made clean With hands, is resting in the jars.
4 Hymns are sung over the Soma-stream, and are called mothers of the precions juice because it is prepared while they are sung.
5 The kine; the vasativari waters which long to mingle with the Soma,
5 Steed: vahne; ‘bearer (of our offerings).’—Wilaon.
6 Like « coursar; ‘the bearer (of oblations)’.—Wilson.
HYMN 22.) THE RIGVEDA. 295°
7 Disporting, like a liberal chief, thou goest, Soma, to the’ sievé,.. Lending the laud a Hero’s strength.
HYMN XXII. Soma Pavaméana.
To eg flow these running drops, these Somas frolicsome in mood, Exhilarating, finding light ; 2 Driving off foes, bestowing room upon the presser, willingly | Bringing their praiser vital force. 8 Lightly disporting them, the drops flow to one common reservoir, And fall into the river’s wave.
7 : ; cr 4 These Pavaminas have obtained all blessings much to be desired, Like coursers harnessed to a car.
5 With view to us, O Soma-drops, bestow his manifold desire On him who yet hath given us nanght. 6 Bring us our wish with this design, as a wright brings his newwrought wheel : Flow pure and shining with the stream. 7 These drops have cried with resonant voice: like swift steeds they have run the course, And roused the good man’s hymn to life.
HYMN XXII. Soma Pavamaina,.
_ TuusE rapid Soma-streams have stirred themselves to motion like strong steeds, Like cars, like armies hurried forth. 2 Swift as wide winds they lightly move, like yrain-storms of. Parjanya, like The flickering flames of burning fire. 3 These Soma juices, blent with curds, purified, skilled in sacred hymns, Have gained by song their hearts’ desire. 4 Immortal, cleansed, these drops, since first they flowed, have never wearied, fain _ To reach the region and their paths.
? Chief; Sayana explains makhdh by ddniun, gift.
5 This stavza is obscure, and Sdyana’s commentary is imperfect. It seems thdt the Soma-drops are prayed to‘enrich the institutor of the sacrifice who has not as yet rewarded the priests.
™ Run the course: reached the dronakalaga.
3 By song: vipat: by knowledge, according to Sayana. {The St. Petersb. Ditt. explains vip asthe twigs (ef. vepres) which form the bottom of the funnel and support the filterivg-cloth.’—Cowell, in’ Wilscn’s' Tratislation.
286 THE HYMNS OF EBOOK 1X:
§ Advancing they have travelled o’er the ridges of the earth
and heaven, And this the highest realm of all.
6 Over the heights have they attained the highest thread that
ig spun out, An this which must be deemed most high.
7 Thou, Soma, holdest wealth in kine which thou hast seized
from niggard churls : Thou calledst forth the outspun thread.
HYMN XXIII. Soma Pavamiina, Swirt Soma*drops have been effused in stream of meath, the gladdening drink, For sacred lore of every kind. 2 Hither to newer resting-place the ancient Living Ones are
come. They made the Sun that he might shine.
3 O Pavamana, bring to us the unsacrificing foeman’s wealth, And give us food with progeny.
4 The living Somas being cleansed diffuse exhilarating drink, Turned to the vat which drips with meath,
- Soma flows on intelligent, possessing sap and mighty strength, Brave Hero who repels the curse.
6 For Indra, Soma! thou art cleansed, a feast-companion for
the Gods : Indu, thou fain wilt win ug strength.
7 When he had drunken draughts of this, Indra smote down resistless foes : : Yea, smote them, and shall smite them still? HYMN XXIV. Soma PavamAna, Hirazrwarp have the Somas streamed, the drops while they are purified : 7 When blent, in waters they are rinsed.
6 Or, ‘Streams rushing down have filled th out beneath’; that is, the threads of “*:, 3" * “«?. See note in Wilson, According to SAyana ‘the thread’ ip « ; ' . ‘this which must be deemed most high’ may be, as Ludwig suggests, the place of sacrifice which is also to be held holy. Wilson translates the second line :—‘this rite ia eee thereby.’ ;
from niggard churls: or from. the Panis. Zhou calledst out the ou thread: ‘thou hast called aloud at the outspread sacrifice.’— Wilson, moot
e threads, most excellent, spread
2 Newer resting-place Da newly-prepared place of sacrifice. The ancient Living Ones; the Soma-drops,
IIYMN 25] THE RIGVEDA. 287
9 The milk hath run to meet them like floods rushi ng down a precipice : They come to Indra, being cleansed. 38 O Soma Pavamina, thou art flowing to be Indra’s drink : The men have seized and lead thee forth. 4. Victorious, to be hailed with joy, O Soma, flow, delighting men, To ee who ruleth o’er mankind.
5 Thou, Indu, when, effused by stones, thou runnest to the
filter, art Ready for Indra’s high decree. ° 6 Flow on, best Vritra-slayer ; flow meet to be hailed with joyful lauds.
Pare, purifying, wonderful. Pure, purifying is he called the Soma of the meath effused, Slayer of sinners, dear to Gods. HYMN XAY. Soma Pavam§na. GREEN-HUED ! as one who giveth strength flow on for Gods to drink, a draught For Vayu and the Marut.host. 2 O Pavuméuna, sent by song, roaring about thy dwelling-place, Pass into Vayu as Law bids. 3 The Steer shines with the Deities, dear Sage in his appointed home, Yoe-slayer, most beloved by Gods. 4 Taking each beauteous form, he goes, desirable, while purified, Thither where tle linmortals sit. 5 To Indra Sona flows, the Red, engendering song, excceding wise, The visitor of living men.
~I
4 To him who ruleth o'er mankind : to Indra.
5 Ready for Indra’s high decree: Wilson, following Sayana, translates : ‘an ainple portion for Indra’s belly.’ See Bergaigne, La Religion Veédigque, Ill. 210 ff, for the meaning of dh@man in the Rigveda.
2 Into Viyw: into the vessel appropriated to Vayu —Sfyana.
5 The Red: arushih;: here explained by Siyana as=drochamé€nah, shining or radiant The visitor of living men: dyushtk: the meaning of this word - is- uncertain. The St. Petersburg Lexicon explains it as, conjointly with men; with human co-operation, Ludwig in his tr anslation renders it by ‘der den lebenden besucht,’ who visits the living man; bnt in his Commentary suggests that it may mean, during the whole of life. * Conatantly,’-— Wilson.
SEERA pat er
dg8 THE HYMNS OF [BOOK IX,
6 Flow, best exhilarator, Sage, flow to the filter in a stream Tv seat thee in the place of song. ‘
HYMN XXYVI. Soma Pavamdna,
THe sages with the fingers’ art have dressed and decked: that vigorous Steed Upon the lap of Aditi. 2 The kine have called aloud' to him exhaustless with a thou. sand streams, To Indu who supporteth heaven. 3 Him, nourisher of many, Sage, creative Pavamana, they _ Have sent, by wisdom, to the sky. 4. Him, dweller with Vivasvin, they with use of both arms have sent forth, The Lord of Speech infallible. 5 Him, green, belovéd, many-eyed, the Sisters with the pressing-
stones Send down to ridges of the sieve. 6 O PavamnAna, Indu, priests hurry thee on to Indra, thee Who aidest song and cheerest him.
HYMN XXVIL Soma Pavaméana.
Tus Sage, exalted by our lauds, flows to the purifying cloth, Scattering foes as he is cleansed.
2 As giving power and winning light, for Indra and for Vayu he Is poured upon the filtering-cloth.
3 The men conduct him, Soma, Steer, Omniscient, and the Head
of Heaven,
- Effused into the vats of wood.
a mmeelaenamametieamemmemaneinea cena mena nena ae Aaa trie amma aammiaaee a eaiatenemmnieeeeemibmnematenadagmete mann)
6 Of song: arkdsya: archantyasyendrasya, of the adorable Indra, according to SAyana. Arka has two meanings in the Rigveda (1) song or hymn of praise and (2) light or splendour. See Pischel, Vedische Studien, I. pp. 23-—26,
1 Aditi: the earth.
2 The kine: who supply the milk that is mixed with the Soma juice. aS ee " ~"- “eve the sacrificer. Of both arms: bhurtjoh ; accordingto* 40. - arms of the body. The St. Petersburg Lexicon explains the word as meaning @ sort of vice or implement for holding wood while'it is being cut. Lord of speech: making men eloquent.
5 Many-eyed : ‘far-beholding.’—Wilson. The Sisters: the fingers of the officiating priest.
3 Omniscient: ory all-possessing. Voats' of wood; vaneshu: according to Benfey, into the streams of water. ,
HYMN 29.) .. DHE RIGVEDA. 289.
4 Longing for kine, longing for gold hath Indu Pavamana lowed, Still Conqueror, never overcome. 5 This Pavamana, gladdening draught, drops on the filteringeloth, and then Mounts up with Sirya to the sky.
6 To Indra in the firmament this mighty tawny Steer hath flowed, This Indu, being purified.
HYMN XXVIII. Soma Pavaména.
Uresp by the men, this vigorous Steed, Lord of the mind, Omniscient, Runs to the woollen straining-cloth.
2 Within the filter hath he flowed, this Soma for the Gods effused, Entering ‘all their essences. 3 He shines in beauty there, this God Immortal i in his dwellingplace Foe-slayer, dearest to the Gods. 4. Directed by the Sisters ten, bellowing on his way this Steer Runs onward to the wooden vats.
5 This Pavamana, swift and strong, Omniscient, gave splendour
“
to The Sun and all his forms of light.
6 This Soma, being purified, flows mighty and infallible, Slayer of sinners, dear to Gods.
HYMN XXIX, Soma Pavam4ana.
Forwarp with mighty force have flowed the currents of this Steer effused,, Of him who sets him by the Gods.
2 The singers praise him with their song, and learned priests adorn the Steed, Brought forth as light that merits laud.
3 These things thou winnest lightly while purified, Soma, Lord of wealth : Fill full the sea that claims our praise.
4 Longing for kine: who supply milk to mix with the Soma juice. Gold - worn on the finger of the priest who presses out the juice. owed: made a noise in dropping.
5 Mounts up: as the Moon.
¥
1 Who sets him by the Gods; or, who decorates the Gods. ‘Who seeks to surpass the gods.’— Wilson. 8 These things: for which we pray. The sew: the Soma-vat or reservoir.
4 Winning all precious things at once, flow on, O Soma, with thy stream : Drive to oné place our enemies,
5 Preserve us from the godless, from ill-omened voice of one‘ and all, That so we may be freed from blame.
6 O Indu, as thou flowest on bring us the wealth of earth and
heaven, And splendid vigour, in thy stream. 2 HYMN XXX. Soma Pavaména, STREAMS of this Potent One have flowed easily to the straining-cloth :
While he is cleansed he lifts his voice.
2 Indu, by pressers urged to speed, bellowing out while beautified, Sends forth a very mighty sound.
3 Pour on us, Soma, with thy stream man-conquering might which many crave, Accompanied with hero sons.
4 Hither hath Pavamina flowed, Soma flowed hither in a stream, To settle in the vats of wood. , .
5 To waters with the stones they drive thee tawny-hued, most rich in sweets, O Indu, to be Indra’s drink.
6 For Indra, for the Thunderer press the Soma very rich in sweets, Lovely, inspiriting, for strength.
HYMN XXXf. Soma, Pavaména.
Tam Soma-drops, benevolent, come forth~as they are purified, Bestowing wealth which all may see. -
2 O Indu, high o’er heaven and earth be thou, increaser of our might: The Master of all strength be thou. 3 The winds are gracious in their love to thee, the rivers flow to thee: Soma, they multiply thy power.
5 Ill-omened voice : svani{t,explained by Sdyana as = sabdizrind arid’ saan or word in the form of blame; the raging fury of the deri: or thie broiled man, according to Grassmann. |
2 A very mighty sound: or, a sound which Indra loves.
1 Wealth which all may see: ‘intellectual wealth,’— Wilson.
3 The winds: cf. ‘Vayu is Soma’s guardian God’ (X. 85, 5).
4 Soma, wax great. From every side may vigorous powers unite in thee: Be in the gathering-place of strength. 5 For thee, brown-hued! the kine have poured imperishable oil and milk Aloft on the sublimest height,
6 Friendship, O Indu, we desire with thee who bearest noble arms,
With thee, O Lord of all that is. HYMN XXXII. Soma Pavaména. Tne rapture-shedding Soma-drops, effused ius our assembly, have
Flowed forth to glorify our prince.
2 Then Trita’s Maidens onward urge the Tawny-coloured with
- the stones, Indu for Indra, for his drink.
3 Now like a swan he maketh all the company sing each hig hymn : He, like a steed, is bathed in milk.
4 O Soma, viewing heaven and earth, thou runnest like a darting deer: . Set in the place of sacrifice. 5 The cows have sung with joy to him, even as a woman to her love: He came as to a settled race,
6 Bestow illustrious fame on us, both on our liberal lords and me, Glory, intelligence, and wealth.
4 This stanza has occurred before. See. 91.16. Be in the gathering place of strength: be the central point and source of all power.
5 The kine: of the clouds, the waters. Oiland milk: sweet and fertilizing rain. Or the cows who supply milk for the libation may be intended, in which case ‘the sublimest’ would be the place of sacrifice.
1 Our prince: the noble who institutes the sacrifice. 2 Trita’s Maidens: the fingers of the priest. See IX. 38. 2.
8 Like a swan: asa sentinel Aansa (swan, wild-goose, or flamingo) at the approach of danger sounds a note of alarm which is answered by all the nest.— Ludwig.
fT thse, Qhaene toLan taktah with ‘thou,’ Soma, and explains it by
; sgn, being mixed with milk, curds, ete. Else- A ee te » Sewift.’ 5 Cows; praises, according to Siyana. As to a settled vace: as a horse is brought to run a race that has been arranged. ‘As a hero hastens to the welcome contest,’— Wilson.
¥
v
292 THE. H¥MNS OF ss [BOOK Ix.
HYMN XXXII. Soma Pavaména. Lik waves of waters, skilled in song the juices of the Soma speed . Onward, as buffaloes to woods. 2 With stream of sacrifice the brown bright drops have flowed with strength in store Of kine into “the wooden vats. 3 To Indra, Vayu, Varuna, to Vishnu, and the Maruts, flow The drops of Soma juice effused. 4 Three several words are uttered: kine are lowing, cows who give theig milk : The Tawny-hued goes bellowing on. 5 The young and sacred mothers of the holy rite have uttered praise : They decorate the Child of Heaven. 6 From every side, 0 Soma, for our profit, pour thou forth four seas Filled full of riches thousandfold.
HYMN XXXIV. Soma Pavam4na.
Tue drop of Soma juice effused flows onward with this stream impelled, Rending strong places, with its might. 2 Poured forth, to Indra, Varuna, to Vayu and the Marut BOs, To Vishnu, flows the Soma j Juice. 3 With stones they press the Soma forth, the aan gulGe sins by the strong: They milk the liquor out with skill. 4 ’Tis he whom Trita must refine, ’tis he who shall make Indra glad: The Tawny One is decked with tints.
4 Three several words ; according to Sayana, trividhd stutih, praise of three kinds, from the three Vedas, ‘The priests utter the three sacred texts,’— Wilson. Probably three triplets chanted during the ceremony. See Bergaigne,
5 Mothers of the holy vite: apparently, the cows who supply milk for libations, The Child of Heaven: the Soma, which, according to a text quoted by Sdyana, ‘ was in the third heaven from hence.’
6 Four seas ; imaginary seas, to correspond with the four quarters of heaven,
1 Strong places: the strongholds of enemies, the fiends who withhold the rain. 4 Trita; the preparer of the Celestial Soma.
¢
- tt tery rt upd wiht Mort et an be frye? ae?
oo BYMN 36.) THE RIGVEDA. 298
a : 5 Him do the Sons of Prisni milk, the dwelling-place of sacrifice, ‘~ Oblation lovely and most dear. Se 6 To him in one united stream these songs flow on straight ae forward : he, Loud-voiced, hath made the milch-kine low. HYMN XXXYV. Soma Pavaména. Pour forth on us abundant wealth, O Pavamina, with thy stream,
Wherewith thou mayest find us light. 2 O Indu, swayer of the sea, shaker of all things, flow thou on,
Bearer of wealth to us with might. & 3 With thee for Hero, Valiant One! may we subdue our enemiles :
Let what is precious flow to us.
4 Indu arouses strength, the Sage who strives for victory, winning power, Discovering holy works and means. 5 Mover of speech, we robe him with our songs as he is purified, Soma, the Guardian of the folk;
6 On whose way, Lord of Holy Law, most rich, as he is purified, The people all have set*their hearts.
HYMN XXXVI. Soma Pavamiana.
Forth from the mortar is the juice sent, like a car-horse, to the sieve: The Steed steps forward to the goal.
2 Thus, Soma, watchful, bearing well, cheering the Gods, flow past the sieve, Turned to the vat that drops with meath.
5 JR - WM pte -* saonifice : the Soma-plant contains within itself the chief -. © * “) i’. ,. and the preparation of the juice is only the development of its nature.—Ludwig.
2 The sea: the reservoir of Soma juice.
4 Discovering holy works and means: ‘acquainted with sacred rites and arms. — Wilson.
6 On whosé way : on whose statutes or decrees.
t
1 To the goal: kérshman: apparently, a line or furrow drawn across the end of the race-course. In I. 116. 17, S&iyana explains kdrshman as a piece of wood serving asa goal, but in this place he takesit to mean, ‘the Gedattracting battle-field called a sacrifice, devdndmdkarshanavati yajndkhye sangrdme. See Cowell’s note in Wilson's Translation,
2 The vat; the dronakalaga,
294 THE H¥MNS OF (BOOK IX. 8 Excellent Pavamana, make the lights shine brightly . out
for Us : th
Speed us to mental power and skill.
4 He, beautified by pious men, and coming from their hands adorned,
Flows through the fleecy straining-cloth.
5 May Soma pour all treasures of the heavens, the earth, the firmament
Upon the liberal worshipper.
6 Thou mountest to the height of heaven, O Soma, seeking steeds and kine,
And seeking heroes, Lord of Strength !
HYMN XXXVI Shue Pavatiana,
Soma, the Steer, effused for draught, flows to the purifying sieve, Slaying the fiends, loving the Gods.
2 Far-sighted, tawny-coloured, he flows to the sieve, intelligent, Bellowing, to his place of rest.
3 This vigorous Pavam&aa runs forth to the luminous realm of heaven,
-Fiend-slayer, through the fleecy sieve.
4 This Pavamana up above Trita’s high ridge hath made the Sun, Together with the Sisters, shine.
5 This Vritra-slaying Steer, effused, Soma, room-giver, ne’er deceived,
Hath gone, as ’twere, to win the spoil.
6 Urged onward by the sage, the God peat forward to the
casks of wood, Indu to Indra willingly.
” ’
HYMN XXXVIII. Soma Pavamina.
Tus Steer, this Chariot, rushes through the woollen filter, as he goes To war that wins a thousand spoils.
1 For draught : pitdye : ‘for the drinking (of the gods),’— Wilson.
2 Intelligent: or, endowed with strength.
4 Trita’s high rv idge : according to Siyana, ‘the high place (of the sacrifice) of Trita’ the Rishi. Bué the heavenly home of Trita, the celestial preparer of the Soma for Indra, is intended. he Sisters; the Dawns.
6 Willingly : mahhend : ‘plenteonaly.’ ’— Ludwig. ‘In his might.”—Cowell.
1 Yo war that wins a thousand mada more literally, to thousandfold buoty, or deed of might,
ely nectee ie! ah easy wt ae
cee cee eee en GAR lt
\ HYMN 39.] THE RIGVEDA. 295
The Dames of Trita with the stones onward impel this Tawny One, Indu to Indra for his drink.
Ten active fingers carefully adorn him here; they make him bright
And beauteous for the gladdening dranght.
He like a falcon settles down amid the families of men,
Speeding like lover to his love.
This young exhiiarating juice looks downward from its place in heaven,
This Soma-drop that- pierced the sieve.
Poured for the draught, this tawny juice flows forth, intolligent, erying out,
Unto the well-belovéd place.
HYMN XXXIX. Soma Pavaidna.
Frow on, O thon of lofty thought, flow swift in thy belovéd form,
Saying, I go where dwell the Gods.
Preparing what is unprepared, and bringing store of food to man,
Make thou. the rain descend from heaven.
With might, bestowing power, the Juice enters the purifying sieve,
Far-sceing, sending forth its light.
This is it which in rapid course hath with the river’s wave flowed down
From heaven upon the straining-cloth.
Inviting him from fur away, and even from near at hand, the juice
For Indra is poured forth as meath.
In union they have sung the hymn: with stones they urge the Tawny One.
Sit in the place of sacrifice.
2 The Dames of Prita : ae rita j is the celestial purifier of the Soma, the fingers of the earthly purifiers are called Lis dames, or his maidens as in IX. 82. 2.
5 From tts pluce in heaven: or divéh may be the geuitive case, taken with sfguh, the Child of Heaven, as in IX. 33, 6.
6 The well-beloved place: the dronulalasa or vat in which it resta.
wee
2 Preparing what is unprepar ed: ‘cousecrating the unconsecrated worshipper or place,’ is Siyana’s explanation. . 6 Siw; O Gods.—Séayana.
HYMN XL. | Sofas: Pavarndria. Tus Very Active hath assailed, while purified, all enemies : They deck the Sage with holy songs. 2 The Red hath mounted to his place ; to Indra goes the mighty juice : He settles in his firm abode. 3 O Indu, Soma, send us now great opulence from every side, Pour on us treasures thousandfold. 4 © Soma Pavamfina, bring, Indu, all splendours hitherward : Find for us food in boundless store. 5 Asthon arcleansed, bring hero strength and riches to thy worshipper, And prosper thou the singer’s hymns. 6 O Indu, Soma, being cleansed, bring hither riches doublypiled Wealth, mighty Indu, meet for lauds. HYMN XLI. Soma Pavamina.
Activs and bright have they come forth, impetuous in speed like bulls, Driving the black skin far away. — 3 Quelling the riteless Dasyu, may we think upon the bridge of
- piiss, Leaving the bridge of woe behind,
3 The mighty Pavamana’s roar is heard as ’twere the rusb of rain :
Lightuings are flashing to the sky, d 4 Pour out on us abundant food, when thou art pressed, O Indu, wealth ;
In kine and gold and steeds and spoil.
5 Flow on thy way, Most Active, thou: fill full the mighty heaveus and earth, As Dawn, as Sarya with his beams.
2 The Red: Soma. His place: the dronakalasd, or reservoir. His firm abode; heaven. em Ts duibdvhasam according to Sdyana, ‘from both worlds,
fe we %
smeeeneyrevennint
1 They: the Soma juices, The black skin: meaning, apparently, both the black pall or covering of night and the Raékuhasas or dark-skinned Dasyus or hostile aborigines,
3 The cleansing of the terrestrial Soma is identified with the purification of the celestial nectar accompanied by rain and lightning. See Hillebrandt, V, i, 348, 362,
Aral Se
_ HYMN 43] THE RIGVEDA. 297
On every side, O Soma, flow round us with thy protecting stream, As Ras’ flows around the world.
HYMN XLII - Soma Pavamana.
Encenpprineg the Sun in floods, engendering heaven’s lights, green-hued,
Robed in the waters and the milk,
According to primeval plan this Soma, with his stream, effused
Flows purely on, a God for Gods.
For him victorious, waxen great, the juices with a thousand powers )
Are purified for winning spoil.
Shedding the ancient fluid he is poured into the cleansing sieve:
He, thundering, hath produced the Gods,
Soma, while purifying, sends hither all things to be desired, He sends the Gods who strengthen Law.
Soma, effused, pour on us wealth in kine, in heroes, steeds, and spoil, Send us abundant store of food.
HYMN XLII. Soma Pavaména.
We will enrobe with sacred song the Lovely One who, asa Steed,
Is decked with milk for rapturous joy. All songs of ours desiring grace adorn him in the ancient way, Indu for Indra, for his drink. . Soma flows ou when purified, belovéd and adorned with songs, Songs of the sage Medhyatithi. O Soma Pavamana, find exceeding glorious wealth for us, Wealth, Indu, fraught with boundless might. Like courser racing to the prize Indu, the lover of the Gods, Ruars, as he passes, in the sieve.
tt 6 Rusd: a mythical stream that flows round the atmosphere and the earth. See V, 41. 15, and X. 108. 1.
1 Jn floods ; in the waters on high ; in the firmament. 4 Huth produced the Gods: yatra sono bhishiyate tatra devd niyatam pradurbhavanti; where Soma is effused, there the gods constantly appear.—Sayana,
1 As a steed: is bathed in water. For rapturous joy: ‘for the exhilaration (of the goda).’-~—-Wilson.
5 Racing to the prize; vdjasytt ; ‘rushing into battle.’—- Wilson,
Medhydtithi: the Rishi of the hymn.
6 Flow on thy way to win us strength, to speed the sage who praises thee : Soma, bestow heroic power.
HYMN XLIV. Soma PavamAna.
Inpu, to us for this. great rite, bearing as ’twere thy wave to Gods, Unwearied, thou art flowing forth.
2 Pleased with the hymn, impelled by prayer, Soma is hurried far away, The Wise One i in the Singer’s stream.
3 Watchful among the Gods, this juice advances to the cleansing sieve: Soma, most active, travels on. 4 Flow onward, seeking strength for us, embellishing the sacrifice : The priest with trimmed grass calleth thee.
5 May Soma, ever bringing power to Bhaga and to Vayu, Sage And Hero, lead us to the Gods.
6 So, to increase our wealth to-day, Inspirer, best of Furtherers, Win for us strength and high rengwn.
HYMN XLV. Soma Pavaméfna.
Fiow, thou who viewest men, to give delight, to entertain the Gods, Indu, to Indra for his drink.
2 Stream to thine embassy for us: thon hastenest, for Indra, to The Gods, O better than our friends.
3 We balm thee, red of hue, with milk to fit thee for the raptnrous joy: Unbar for us the doors of wealth.
€ Ieroic power : ‘excelleut male offspring.'— Wilson.
ie
1 For this great rite: ‘to give us abundant wealth.—~Wilson, Unwearied : ay@syah: accurding to Séyana, this is the name of the Rishi: ‘Aydsya (goeth) towards the gods (in sacrifice).’—- Wilson.
2 Thou hastenest : Siyana gives a different explanation of this part of the stanza: ‘thou (who) art drunk for Indra, (pour) on the gods wealth for (us their) friends.’—Wilson. I have adopted Ludwig's interpretation.
3 We balm thee, red of hue: or, ‘Yea, we adorn thee, red.’ For the raptwrous joy : mschyes : ‘for the purpose of exhilaration.’—~Wilson.
THE RIGVEDA. | 299
4 He through the sieve hath passed, as comes a courser to the pole, to run:” Indu belongs unto the Gods,
5 All friends have lauded him as he sports in the wood, beyond the fleece : Singers have chanted Indu’s praise.
6 Flow, Indu, with that stream wherein steeped thou announcest to the man Who worships thee heroic strength.
HYMN XLVI. Soma Pavaména.
Lixs able coursers they have been sent forth to be the feast of Gods, Joying in mountains, flowing on.
2 To Vayu flow the Soma-streams, the drops of juice made’ beautiful Like a bride dowered by her sire.
3 Pressed in the mortar, these, the drops of juice, the Somas rich in food, Give strength to Indra with their work.
4 Deft-handed men, run hither, seize the brilliant juices blent with meal, And cook with milk the gladdening draught.
-5 Thus, Soma, Conqueror of wealth ! flow, finding furtherance for us, Giver of ample opulence.
6 This Pavamana, mect to be adorned, the fingers ten adorn, The draught that shall make Indra glad. 4 To the pole; the meaning of dhuran here is not clear, and the comparigon is not obvious. ‘Asa horse in going passes the shaft (of the chariot).’—
Wilson. ‘As a horse (presses) through the yoke,’—Grassmann. Ludwig
suggests ‘hedge’ or ‘barrier’ as the probable meaning of the word in this place.
5 In the wood, beyond the fleece; when he has passed through the woollen strainer and fallen into the wooden trough or vat. Singers: ndvth: shouts of joy, according to the St. Petersburg Lexicon.
1 They have been sent forth; asrigran (effusi sunt) is applicable both to the effused Soma-drops and to horses loosed or started for a race. Joying in mountains: coming from plants grown on hills,
2 Dowered by her sire; meaning, perhaps, possessed of property inherited from her father.
4 Deft-handed ; suhastyah cannot be satisfactorily accounted for. Suhastyd,
a dual, may have been the original reading, See Ludwig’s Commentary, Vol. ¥., pp. 847, 348.
800 ‘HE HYMNS OF (Boox IX.
HYMN XLVII. Soma Pavaména.
Great as he was, Soma hath gained strength by this . higebomel solemnity : Joyous he riseth like a bull. 2 His task is done: his crushings of the Dasyus are made manifest : He sternly reckoneth their debts. 3 Soon as his song of praise is born, the Soma, Indra’s juice, becomes A thousand-winning thunderbolt. 4 Seer and Snstainer, he himself desireth riches for the sage When he embellisheth his songs. 5 Fain would they both win riches as in races of the steeds. In war Thou art upon the conquerors’ side.
HYMN XLVIUTI. Soma Pavamdéna.
Wits sacrifice we seek to thee kind Cherisher of manly might In mansions of the lofty heavens ; : 2 Gladdening, crusher of the bold, ruling with very mighty sway, Destroyer of a hundred forts. 3 Hence, Sapient One! the Falcon, strong of wing, unwearied, brought thee down, Lord over riches, from the sky. 4 That each may see the light, the Bird brought us the guard of Law, the Friend Of all, the speeder through the air. 5 And now, sent forth, it hath attained to mighty power and majesty, Most active, ready to assist.
é
1 Riseth: or, roareth. Sabdam karoti,—Sayana. :
2 He sternly reckoneth their debts: ‘ resolute he acquits the debts (of the worshipper).’—- Wilson.
3A thousand-winning thunderbolt : all-powerful to slay the wicked and to reward worshippers,
4 Sustuiner : I follow Ludwig in taking vidhartdri as a nominative singular. But see Cowell’s note in Wilson’s Translation.
5 They both: Soma and the sage or singer.—Ludwig. SAyana interpreta the stanza differently :-—‘ Thou desirest to give wealth to those who conquer in combat as (men offer fodder) to horses in battle,—Wilgon.
1 Kind Cherisher of manly might ; ‘ auspicious bearing wealth.’—Wilson.
2 Hundred forts: cf. IV. 26, 3.
3 The Faleon : see IV. 26 and 27.
4 The Friend of all: or, the common possession. The speeder through the ar: rajastiram;: ‘the showerer of water.’-—Wilson.
fas? .
' fy
t nt i :
HYMN XLIX. Soma Pavamana. Pour down the rain upon us, pour a wave of waters from the
sky, And plenteous store of wholesome food. 2 Flow onward with that stream of thine, whereby the cows have come to us, The kine of strangers to our home. 3 Chief Friend of Gods in sacred rites, pour on us fatness with thy stream, Pour down on us a flood of rain. 4 To give us vigour, with thy stream run thriugh the fleecy straining-cloth : For verily the Gods will hear. 5 Onward hath Pavamana flowed and beaten off the Rakshasas, Flashing out splendour as of old. :
HYMN L. Soma PavamAéna.
Loup as a river’s roaring wave thy powers have lifted up themselves : Urge on thine arrow’s sharpened point. 2 At thine effusion upward rise three voices full of joy, when thou Flowest upon the fleecy ridge. | 3 On to the fleece they urge with stones the tawny well-belovéed One, Even Pavamana, dropping meath. 4. Flow with thy current to the sieve, O Sage most powerful to cheer. To seat thee in the place of song. 5 Flow, Most Exhilarating ! flow anointed with the milk for balm,
- Indu, for Indra, for bis drink.
4 The Gods will hear: the sound that thou makest in flowing.—Sayana.
5 Flashing out splendour ag af old: or, ‘Making lights shine as erst they shone.’
1 Urge on thine arrow's sharpened point : vdndsya chodayA pavim : apparently a bold metaphorical expression for ‘make a nuise like that of a discharged arrow.’ ‘Emit thy sound like that of a (rushing), arrow.’—Wilson. Or vindsya may mean of (thy) reed, pipe, flute, or other musical instrument, and Sayana explains pavim by subdam. Benfey accordingly (SAimaveda, IT. 5, 1. 5, 1.) renders the passage: ‘Erhebe deiner Flote Schall,’ ‘Lift up the music’ of thy flute.’ According to Hillebrandt, V. M., I. p. 48, the reed or arrow
‘means the sharp-pointed stalk of the Soma-plant.
2 Three voices full of jay: or, three several joyful words. See IX. 33, 4. The fleecy ridge: ‘the summit of the fleece.’— Wilson. 4 In the place of song: see IX. 25.6. ‘On Indra’s lap.’— Wilson.
HYMN Li. Soma Payaména.:
ApHVARYU, on the filter pour the Soma juice expressed with stones, And make it pure for Indra’s drink. 2 Pour out for Indra, Thunder-armed, the milk of heaven, the Soma’s juice, Most excellent, most rich in sweets. 3 These Gods and all the Marut host, Indu! enjoy this juice of thine, This Pavamana’s flowing meath, 4 For, Soma, thou hast been effused, strengthening for the wild carouse, me O Steer, the singer, for our help.
5 Flow with thy stream, Far-sighted One, effused, into the cleans-
iad fn
ing sieve: . Flow on to give us strength and fame. HYMN LII. Soma Pavamdéna. WEALTH-WINNER, dwelling in the sky, bringing us vigour with the juice, ‘
©
Flow to the filter when effused. 2 So, in thine ancient ways, may he, belovéd, with a thousand streams Run o’er the fleecy straining-cloth. '3 Him who is like a caldron shake: O Indu, shake thy gift to us Shake it, armed Warrior! with thine arms, 4 Indu, invoked with many a prayer, bring down the vigour of these men, ° Of him who threatens us with war. 5 Indu, Wealth-giver, with thine help pour out for us a hundred, yea, A thousand of thy pure bright streams.
4 For the wild carouse: ‘for speedy exhilaration.’ Wilson.
2 May he: the juice, regarded as distinct from Soma who is addressed.
_ 9% Him who is like a caldron: beat or bruise the Soma that is full of juice
as a caldron is of water. With thine arms; or, with the blows (of the pressingssones). The meaning of the second and third ‘shake’ seems to be ‘send rapidly.’ ‘(Soma), send (us) him who is like a pot; Indu, send us now wealth : awift-flowing (Soma), send it with blows (of the stones).’—Wilson. Professor Grassmann says that by ‘him who is Jike a caldron’ the wealthy enemy is intended, whose possessions are to be poured out upon the pious worshippers.
we
p
ALY MN 55.) — THE RIGVEDA. _ 803
HYMN LIII. ° Soma Pavamana.
OQ THOU with stones for arms, thy powers, crushing the fiends, have raised themselves :
Chase thou the foes who compass us.
Thou conquerest thus with might when car meets car, and __ when the prize is staked : With fearless heart will I sing praise.
No one with evil thought assails this Pavamana’s holy laws: . Crush him who fain would fight with thee.
For Indra to the streams they drive the tawny rapture-dropping Steed, * -Indu the bringer of delight. % HYMN LIV. Soma Pavaména.
Arrrn his ancient splendour, they, the bold, have drawn the bright’milk from
The Sage who wins a thousand gifts.
In aspect he is like the Sun; he runneth forward to the lakes,
Seven currents flowing through the sky.
He, shining in his splendour, stands high over all things that exist— a
Soma, a God as Sirya is.
Thon, Indu, in thy brilliancy, pourest on us, as Indra’s Friend, Wealth from the kine to feast the Gods.
HYMN LY. Soma Pavaméana,
Pour on us with thy juice all kinds of corn, each sort of nourishrnent,
And, Soma, al? felicities.
As thine, O Indu, is the praise, and thine what springeth from the juice,
Seat thee on the dear sacred grass.
1 With stones for arms: adrivuh: generally an appellative of Indra, the slinger or caster of the stone or thunderbolt; here. according to SAyana,= grivavan soma, O Soma, possessor of, that is, expressed by, the stones.
2 When car meets car: in battle. When the prize is staked: in the chariot-
race ; or the reference may be also to battle. 4 To the streams: the vasutivart waters.
1 They, the bold ; the Soma-pressers. The Sage: or Rishi ; Soma.
2 The lakes: of air. Seven currents: corresponding to the seven earthly
rivers, ‘He unites with the seven duwn-descending rivers of heaven,’— Wilson.
- From the kine: consisting of milk, curds, ete,
S04 THE HYMNS OF [BOOK IX, ©
3 And, finding for us kine and steeds, O Soma, with thy juicé flow on | Through days that fly most rapidly. 4 As one who conquers, ne’er subdued, attacks and slays the
enemy, Thus, Vanquisher of thousands! flow.
HYMN LVI. . Soma Pavamana. Swirt to the purifying sieve flows Soma as exalted Law, . Slaying the fiends, loving the Gods. 2 When Soma pours the strengthening food a hundred everactive st¥eams To Indra’s friendship win their way. 3 Ten Dames have sung to welcome thee, even as a maiden greets her love: O Soma, thou art decked to win. 4 Flow hitherward, O Indu, sweet to Indra and to Vishnu: guard The men, the singers, from distress, HYMN LYVII. Soma PavamAéna. Tuy streams that never fail or waste flow forth like showers of rain from heaven, : To bring a thousand stores of strength. 2 He flows beholding on his way all well-belovéd sacred lore, Green-tinted, brandishing his arms. 3 He, when the people deck him like a docile king of elephants, Sits as a falcon in the wood. 4 So bring thou hitherward to us, Indu, while thou art purified, All treasures both of heaven and earth. ,. HYMN LVIII. Soma Pavaména,
Swirr runs this giver of delight, even the stream of flowing Juice: i Swift runs this giver of delight.
4 Vanguisher of thousands; or, thou who winnest thousands, i. e. countless
spoils or treasures. —— 3 Ten Dames ; the fingers, whose sound is heard in the operation of pressing the Soma juice. aca
3 like a docile king of elephants: von Roth, in the St. Petersburg Lexicon, suggests tbhe for ibhah, ‘like a pious king among his retinue ;’ but no alteration is necessary, tdhuk and rdjd being taken together in the sense of elephant-king or stately and noble elephant. See Vedische Studien, T. p- XV. Sits aga fulcon in the wood: in the wood, as referring to the Soma, meaning the wooden trough or vat. ‘ Sits on the waters like a hawk,’—Wilson.
eee Rit
1 Swift; tdrat; ‘reacuing (his worshippers from ain).’— Wilson.
2 The Morning knows all precious things, the Goddess*knows her grace to man:
Swift runs this giver of delight. 3 We have accepted thousands from Dhvasra’s and Purushanti’s hands : Swift runs this giver of delight. 4 From whom we have accepted thus thousands and three times ten besides : Swift runs this giver of delight.
HYMN LIX. Soma PavamAéna.
FiLow onward, Soma, winning kine, and steeds and all that gives delight : Bring hither wealth with progeny. 2 Flow onward from the waters, flow, inviolable, from the plants : Flow onward from the pressing-boards.
3 Soma, as Pavamana, pass over all trouble and distress : Sit on the sacred grass, a Sage.
4 Thou, Pavamana, foundest light; thou at thy birth becamest
great : O Indu, thou art over all, HYMN LX. Soma PavamAéna. Sine forth and laud with sacred song most active Pavamana, laud
Indu who sees with thousand eyes.
2 Thee who hast thousand eyes to see, bearer of thousand burthens, they Have filtered through the fleecy cloth.
3 Dhvasra and Purushanti were ‘ two kings who conferred great wealth on Taranta and Purumtlha, two rishis of the family of Vidadaiva. See p. XXXII. of Max-Miiller’s Rig-veda, Vol, V.—Cowell’s note in Wilson’s Translation.
4 Thus thousands and three times ten: Sayana, taking tdnd (thus, in this manner) to mean ‘ garments,’ mistaking tringdtum, thirty, for trisatam, three hundred, and neglecting the cha (and), interprets ‘three hundred thougand garments.’ ‘Thirty robes and thousands.’—-H. B. Cowell, Grassmann places this hymn in his Appendix as a composition of fragments and out of place where it atands in the text.
Sead
2 The waters: the vasativart waters. The pressing-boards ; dhishandbhyah : according to Sayana, grdvddhyah, the pressing-stones.
1 With sacred song: gdyatréna: ‘with a Gdyatrt hyoin,’—Wilson. 2 Bewrer of thousand burthens: or, bringer of thousand bounties,
806 | THE HYMNS OF [BOOK IX.
3 He, Pavamina, hath streamed through the fleece: he runs, into the jars, Finding his way to Indra’s heart.
4 That Indra may be bounteous, flow, most active Soma, for our
weal : Bring genial seed with progeny. “HYMN LXI. Soma Pavamana. FLow onward, Indu, with this food for him who in thy wild delight
Battered the nine-and- -ninety down,
2 Smote swifty forts, and Sambara, then Yadu and that Turvasa, For pious Divodasa’s sake. 3 Finder of horses, pour on us horses and wealth in kine and gold, And, Indu, food in boundless store. 4. We seck to win thy friendly love, even Pavamina’s flowing over The limit of the cleansing sieve. 5 With those same waves which in their stream o’erflow the purifying sieve,
Soma, be gracious unto us. 6 O Soma, being purified, a us from all sides,—for thou canst,—
Riches anal food with hero sons.
Him here, the Child whom streams have borne, the ten swift fingers beautify :
With the Adityas is he seen.
8 With Indra and with Vayu he, effused, flows onward with the beams Of Surya to the cleansing sieve. 9 Flow rich in sweets and lovely for our Bhaga, Vayu, Pishan, flow For Mitra and for Varuna. 10 High is thy juice’s birth: though set in heaven, on earth it hath obtained Strong sheltering power and great renown.
=T
1 The nine-and-ninety: ‘ninety-nine (cities of the foe),’—Wilson. 8 In boundless store: literally, in thousands, 7 Whom streams have borne: sindhum@taram: ‘whose parents are the
rivers,’—Wilson. Born as the Moon in the ocean of air. With the Adityus is he seens that is, he is counted as one of the Adityas.
— ete ee ea
1] Striving to win, with him we gain all wealth from the ungodly man, Yea, all the glories of mankind.
12 Finder of room and freedom, flow for Indra whom we must adore, For Varuna and the Marut host. 13 The Gods have come to Indu well-descended, beautified with milk, The active crusher of the foe. 14 Evenas mother cows their calf, so let our praise-songs SEC eres en hin, ™
Yea, him who winneth Indra’s heart.
15 Soma, pour blessings on our kine, pour forth the food that streams with milk: Increase the sea that merits laud.
16 From heaven hath Pavamanua made, as ’twere, the marvellous thunder, and The lofty light of all mankind.
17 The enc eeuNs and auspicious juice of thee, of Pavamdana, King | Flows o’er the woollen straining-cloth. 18 Thy juice, O Pavamina, sends its rays abroad like splendid skill Like lustre, all heaven’s light, to see. 19 Flow onward with that juice of thine most excellent, that brings delight, Slaying the wicked, dear‘to Gods.
20 Killing the foeman and his hate, and winning booty every day, Gainer art thou of steeds and kine.
21 Red-hued, be blended with the milk that seems to: yield ita lovely breast, Falcon-like resting in thine home. 13 Well-descended: literally, well-born or well-produced ; ‘(who is) completely generated.’— Wilson. 15 The sea: samudrém: according to Séyana, water generally.
' 16 ‘The purified [Soma] has generated the great light which is common to all mankind, like the wonderful thundering of the sky..—Muir, 0. S. Veuts,. TV. 112. The great light common to all men, or vaisudnardm or the lofty light of all mankind, is Agni Vaisvanara. :
20 The foeman and his hate; ‘the hostile Vritra.’— Wilson.
92 Flow onward thou who strengthenedst Indra to slaughter Vritra who Compassed and stayed the mighty floods. 23 Soraa who rainest gifts, may we win riches with our hero
SONS : Strengthen, as thou art cleansed, our hymns.
94 Aided by thee, and through thy grace, may we be slayers when we war: Watch, Soma, at our solemn rites,
25 Chasing our foemen, driving off the godless, Soma floweth on: Going to Inéra’s special place.
26 O Pavamana, hither bring great riches, and destroy our foes: O Indu, grant heroic fame.
27 A hundred obstacles have ne’er checked thee when fain to
give thy boons,
When, being cleansed, thou combatest.
28 Indu, flow on, a mighty juice; glorify us among the folk: Drive all our enemies away.
29 Indu, in this thy friendship most lofty and glorious may we Subdue all those who war with Os. |
30 Those awful weapons that thou hast, sharpened at point to
strike men down—
Guard us therewith from every foe. HYMN LXII. Soma Pavamana.
Tuuse rapid Soma-drops have been poured through the purifying sieve To bring us all felicities. 2 Dispelling manifold mishap, giving the courser’s progeny, Yea, and the warrior steed, success.
f
25 The godless: drdvnal: those who present no sacrificial offerings ; ‘the withholders (of wealth).’—Wilson. Special place: that is, the vessel set apart for his libations.
-26 Heroic fame: or, fame with brave sons,
27 Obstacles: or enemies, according to SAyana, Thou combatest: makhasytse : according to Sayana, ‘ when thou wishest to give us wealth.’ ‘The meanings fight,” “strive,” ete. are foreign to Sayava, being derived from : comparison of wayéouar, macto, etc.’—Editor’s note in Wilson’s Transation.
380 Weapons: the Moon being the warrior who overcomes the darkness of night. See Hillebrandt, V. A“, I. 840. Cf. ‘The moon...... advances like an indignant warrior through a fleeing army.’—S. T. Coleridge.
¥ = tt, Mien ee Ms
HYMN 62.] | THE RIGVEDA. 809
3 Bringing prosperity to kine, they make perpetual TIA flow To us for noble eulogy.
4 Strong, mountain-born, the stalk hath been pressed in ie streams for rapturous joy : Hawk-like he settles in his home.
5 Fair is the God-loved juice; the plant is washed in waters, pressed by men: The milch-kine sweeten it with milk.
6 As drivers deck a courser, so have they adored the meath’s juice for Ambrosia, for the festival. 7 Thou, Indu, with thy streams that drop sweet juices, which were poured for help, Hast settled in the cleansing sieve. 8 So flow thou onward through the fleece, for Indra flow, to be his drink, Finding thine home in vats of wood. 9 As giving room and freedom, as most sweet, pour butter forth an‘ milk, O Iudu, for the Angirases. 10 Most active and benevolent, this Pavamina, sent to us For lofty friendship, meditates. 11 Queller of curses, mighty, with strong sway, this Pavamina shall Bring treasures to the worshipper. 12 Pour thou upon us thousandfold possessions, both of kine and steeds, Exceeding glorious, much-desired. 13 Wandering far, with wise designs, the juice here present is effused, Made beautiful by living men.
~
3 Ji4: here, according to SAyana, meaning ‘food.’ ‘ Labetrank,’ refreshing draught,—Grassmann. 4 The stalk: the Soma-plant, which is said to have grown on the mountains. 5 In waters: the vasattvart waters, 6 For ambrosia: amrtidya: ‘for the sake of immortality.’ — Wilson. 9 For the Angirases: or, from the Angirases. The Jamadagnis were not members of that fomnyly ee ue ye: 10 Meditates: ‘is known (to all).’—Wilson. ; 18 Wandering far: urugdydh: according to Sayana, poh: lauded, or praised y many.
ae
$19 THE HYMNS OF, [BOOK IX.
14 For Indra flows the gladdening drink, the measurer of the region, Sage, With countless wealth and endless help.
15 Born on the mountain, lauded here, Indu for Indra is set down, As in her sheltering nest a bird.
16 Pressed by the men, as ’twere to war hath Soma Pavamdana sped
To rest with might within the vats.
17 That he may move, they yoke him to the three-backed triple-
- geated car
By the Sevén Rishis’ holy songs,
A8 Drive ye that Tawny Courser, O ye pressers, on his way to war, Swift Steed who carries off the spoil.
19 Pouring all glories hither, he, effused and entering the jar, Stands like a hero mid the kine.
20 Indu, the living men milk out thy juice to make the rapturous draught : Gods for the Gods milk out the meath. 21 Pour for the Gods into the sieve our Soma very rich in sweets, Him whom the Gods most gladly -near.
22 Into his stream who gladdens best these Soma juices have been poured, Lauded with songs for lofty fame.
23 Thou flowest to enjoy the milk, and bringest valour, being cleansed : Winning the spoil flow hitherward. 24 And, hymned by Jamadagnis, let all nourishment that kine
supply, And general praises, flow to us.
25 Soma, as leader of the song flow onward with thy wondrous aids, For holy lore of every kind.
14 The measurer of the region: who measured out and made the firmament.
15 Born an the mountain: or, perhaps, as SAyana takes it, ‘made manifest by song.’
17 By the Seven Rishis’ holy songs: ov ‘Of Rishis, with seven holy songs’; the car being the sacrifice, the three backs or ridges being the three daily libations, the three seats being the three Vedas.
19 Mid the kine: among the enemy’s cattle, for whose possession he ig fighting. So, says Sayana, Soma stands among the sacrifices.
20 The living men: the worshippers, according to Sdyana; but perhaps, aa Ludwig suggests, his stotdrak should be sotdrah, pressers. Gods; devil h; the priests.
HYMN 63. ‘ THE RIGVEDA. 81}
26 JVuters of the sea: of the sea of air, the firmament,
To thou as leader of the song, stirring the waters of the sea, Flow onward, thou who aor CEE all.
O Soma, O thou Sage, these worlds stand ready to attest thy might : For thy behoof the rivers flow.
Like showers of rain that fall from heaven thy streams perpetually flow To the bright fleece spread under them.
For potent Indra purify Indu effectual and strong, Hnjoyment-giver, Mighty Lord.
Som, true, Pavamana, Sage, is seated in the scleaneny sieve, Giving his praiser hero strength,
HYMN LXIIL Soma Pavamdana.
Pour hitherward, O Soma, wealth in thousands and hervic strength, And keep renown secure for us.
Thou mvukest food and vigour swell for Indra, best of gladdeners | Within the cups thou seatest thee.
For Indra and for Vighna poured, Soma hath flowed into the jar: May Vayu find it rich in sweets.
These Somnas swift and brown of hue, in stream of solemn sacrifice
Have flowed through twisted obstacles,
Performing every noble work, active, augmenting Indra’s strength, »
Driving away the godless ones.
Brown Soma-drops, effused, that seek Indra, to their appro“ priate place
Flow threugh the region hitherward.
Flow onward with that stream of thine wherewith thou gavest Sirya light,
Urging on waters good to men.
He, Pavamina, high o’er man yoked the Suis courser Etasa
To travel throngh the realm of air.
yprereieemeererremins
he
A Twisted obstacles: either the twigs of which the frame of the filter was male, or the rough surface of the wvol of the strainer, ‘Are let loose upun the Rthkshasas.’— Wilson.
8 In this and the following stanza Soma is identified with the Sun.
B12 THE HYMNS OP | [BOOK IX,
9 And those ten Coursers, tawny-hued, he harnessed that the Sun might come : Indu, he said, is Indra’s self.
10 Hence, singers, pour the gladdening juice to VAyu-and to Indra, pour The drops upon the fleecy cloth.
11 O Soma Pavamana, find wealth for ug not to be assailed, Wealth which the foeman may not win.
12 Send riches hither with thy stream in thousanls, both of steeds and kine, Send spoil éf war and high renown.
13 Soma the God, expressed with stones, like Sirya, floweth on his way, Pouring the juice within the jar. 14 These brilliant drops have poured for us, in stream of solemn sacrifice, Worshipful laws and strength in kine.
15 Over the cleansing sieve have flowed the Somas, blent with curdled milk, Effused for Indra Thunder-armed.
r fe. 16 Soma, do thon most rich in sweets, a gladdening drink most dear to Gods, Flow to the sieve to bring us wealth.
17 For Indra, living men adorn the Tawny Courser in the streams, Indu, the giver of delight.
18 Pour for us, Soma, wealth in gold, in horses and heroic sons, Bring hither strength in herds of kine.
19 For Indra pour ye on the fleece him very sweet to taste, who longs For battle as it were in war. 20 The singers, seeking help, adorn the Sage who must be decked with songs : Loud bellowing the Steer comes on. 41 The singers with their thoughts and hymns have, in the stream of sacrifice, Caused Soma, active Steer, to roar.
9 Coursers: or Havits. Cf, IV. 6.9 and 13. 3. 10 Hence ; from this vessel. 14 Worshipful laws: the meaning of dhdmdnydryd is not clear. ‘ (Flowing)
towards the dwellings of respectable (worshippers).’— Wilson. ‘ Venerable might,’—Ludwig. |
22 God, working with mankind, flow on; to Indra go thy gladdening juice: To Vayu mount as Law commands. 23 O Soma Pavamana, thou pourest out wealth that brings renown : Enter the lake, as one we love. 24 ae thou flowest chasing foes and bringing isto and deight : Drive off the folk who love not Gods. 25 The Pavamanas have been poured, the brilliant drops of Soma uice mn wes holy lore of every kind. 26 The Pavamanas have been shed, the beautiful swift Somadrops, Driving all enemies afar. 27 From heaven, from out the firmament, hath Pavamdna been effused Upon the summit of the earth.
28 O Soma, Indu, very wise, drive, being purified, with thy stream All foes, all Rakshasas away.
29 Driving the Rakshasas afar, O Soma, bellowing, pour for us Most excellent and splendid strength.
30 Soma, do thou secure for us the treasures of the earth and
heaven, Indu! all boons to be desired. HYMN LXIV. Soma Pavaména. Soma, thou art,a splendid Steer, a Steer, O God, with steerlike sway
Thou as a Steer ordainest laws.
2 Steer-strong thy might is as a steer’s, steer-strong thy wood, steer-like thy drink : A Steer indeed, O Steer, art thou.
3 Thou, Indu, as a vigorous horse, BESL neighed together steeds and kine :
Unbar for us the doors to wealth.
23 The lake: the dronakalagsa, vat or reservoir, 27 The summit of the earth: the raised altar.
1 Steer: Sayana, as usual, explains vrishd by varshakah ‘Sprinkler.’—Wilson,
3 Newghed together: collected, through the efficacy of the sound thou makest in dropping through the filter, and enriched us with, steeds and kine,
“B14 THE HYMNS OF [BOOK IX.
4 Out of desire of cows and steeds and heroes potent Soma-drops, - Brilliant and swift, have been effused. 5 They purified in both the hands, made beautiful by holy men, | Flow onward to the fleecy cloth. 6 These Soma juices shall pour forth all treasures for the worshipper | From heaven and earth and firmament. 7 The streams of Pavamina, thine, Finder of all, have been effused, Even as Stiryw’s rays of light. 8 Making the light that shines from heaven thou flowest on to every form: Soma, thou swellest like a sea. 9 Ureed on thou sendest out thy voice, O Pavamana; thou hast moved, Like the God Sirya, to the sieve. 10 Indu, Enlightener, Friend, hath been purified by the sages’ hymns: So starts the charioteer his steed— 11 Thy God-delighting wave which hath flowed to the purifying sleve, Alighting in the home of Law. 12 Flow to our sieve, a gladdening -draught that hath most intercourse with Gods, Indu, to Indra for his drink. 13 Flow onward with a streaw for food, made beautiful by sapient men: Indu with sheen approach the milk. ‘ | 14 While thou art cleansed, Song-Lover, bring comfort and vigour to the folk, Poured, Tawny One! on milk and curds. 15 Purified for the feast of Gols, go thou to Indra’s special place, Resplendent, guided by the strong. 16 Accelerated by the hymn, the rapid drops of Soma juice Have flowed, urged onward, to the lake. 17 Easily have the living drops, made beautiful, approached the lake, Yea, to the place of sacrifice.
8 Zo every form: to bring us blessings in every shape.
9 Zo the sieve: vidharmani; ‘in observance of the law,’ according to M. Bergaigne. See La Religion Védigque, III. 218, note.
16 The luke: sumudrdm: according to Séyana, the sea of air, the firmament, The dronakalugs, vat or reservoir, is probably intended.
18 Compass about, our faithful Friend, all our possess:‘ons with
thy might: Guard, hero like, our sheltering home.
19 Loud neighs the Courser Etaga, with singers, harnessed for the place,
. Guided for travel to the lake.
20 What time the Swift One resteth in the golden place of sacrifice, He leaves the foolish far away.
21 The friends have sung in unison, the prudent wish to sacrifice : Down sink the unintelligent. ' 22 For Indra girt by Maruts, flow, thou Indu, ver'y rich in sweets, To sit in place of sacrifice. 23 ee priests and sages skilled in holy song adorn thee well: The living make thee beautiful.
2£ Aryaman, Mitra, Varuna drink Pavamina’s juice, yea, thine; O Sage, the Maruts drink thereof,
25 O Soma, Indu, thou while thou art purified urgest onward speech Thousandfold, with the lore of hymns. 26 Yea, Soma, Indu, while thou art purified do thou bring to us
- Speech thousandfold that longs for war. 27 O Indu, Much-invoked, while thou art purifying, asthe Friend Of these men enter thou the lake. 28 Bright are these Somas blent with milk, with hight that flashes brilliantly And form that utters loud acclaim. 29 Led by his drivers, and sent forth, the Strong Steed hath come nigh for spoil, Like warriors when they stand arrayed.
80 Specially, Soma, coming as a Sage from heaven to prosper us, Flow like the Sun for us to see.
19 The Courser Htagsn: here meaning Soma. Vedhnih (from wah, Lat. veh-o) is properly a horse of burden, or draught-horse.
21 The friends: the priests ; or perhaps the Maruts. Down sink: narake, into hell, says Séyana. .26 Thaé longs for war: makhasytiven: ‘desiring wealth.’—Wilson. See IX. 61, 27, note.
28 Form: kript: stream, according to Sayana.
80 Specially: ridhak: said by Yaska to be the Vedic form of prithak, and to be used in the sense of prospering. See Wilson’s SaREINOOn, Kclitor’s nute. Or ridhak may mean, lightly, ey without effort.
il
THE HYMNS OF [BOOK TX,
HYMN LXV. Soma PavamAna,
THE glittering maids send Sura forth, the glorious sisters, closeallied,
Send Indu forth, their mighty Lord.
Pervade, O Pavamana, all our treasures with repeated light,
God, coming hither from the Gods.
Pour on us, Pavamana, rain, as service and fair praise for Gods:
Pour all to be our nourishment.
Thou art a Steer by lustre: we, O Pavamana, faithfully
Call upon thee the Splendid One.
Do thou, rejoicing, nobly-armed ! pour upon us heroic strength ;
O Indu, come thou hitherward.,
When thou art cleansed with both the hands and dipped in waters, with the wood
Thou comest to the gathering-place.
Sing forth your songs, as Vyasva sang, to Soma Pavamana, to
The Mighty One with thousand eyes ;
Whose coloured sap they drive with stones, the yellow meathdistilling juice,
Indu for Indra, for his drink.
We seek to gain the friendly love of thee that Strong and Mighty One,
Of thee the winner of all wealth.
Flow onward with thy stream, a Steer, inspiriting the Maruts’ Lord,
Winning all riches by thy might.
I gend thee forth to battle from the ptess, O Pavaména, Strong,
Sustaiver, looker on the light.
Acknowledged by this song of mine, flow, tawny-coloured, with thy stream :
Tncite to battle thine ally.
O Indu, visible to all pour ont for us abundant food :
Soma, be thou our prosperer.
1 The glittering maids: the fingers, perhaps with reference to the gold rings worn by the priests when they press the Soma. Sdra: here said to mean Soma; ‘the invigorating. —Wilson. The glorious sisters; the fingers.
3 As service; as the cause of worship.
e With the wood : ‘(taken’up) with the wooden vessel.’—-Wilson, Cf, IX.
7 Vyasva: a Rishi frequently mentioned in Book VIII, - 12 Thine ally; Indra,
AYMN 65,)} THE RIGVEDA. 317
14 The pitchers, Indu, with thy streams Have sung aloud in vigorous might ; Enter them, and let Indra drink.
15 O thou whose potent gladdening juice they milk out with the stones, flow on, Destroyer of our enemies. 16 King Pavamana is implored with holy songs, on man’s behalf, To travel thr ough the firmament,
17 Bring us, O Indu, hundredfold increase of kine, and noble
steeds, The gift of fortune for our help. : 18 Pressed for the banquet of the Gods, O Soma, er us might, and speed,
Like beauty for a brilliant show.
123 Soma, flow on exceeding bright with loud roar to the wooden vats, Falcon-like resting in thine home.
20 Soma the Water-winner flows to Indra, Vayu, Varuna, To Vishnu and the Marut host.
21 Soma, bestowing food upon our progeny, from every side Pour on us riches thousandfold ! _
22 The Soma juices which have been expressed afar or near at hand, Or there on Saryanavan’s bauk,
23 Those pressed among Arjikas, pressed among the active, in men’s homes, Or pressed among the Races Five— 24 May these celestial drops, expressed, pour forth upon us, as they flow, Rain from the heavens and hero strength. 25 Urged forward o’er the ox-hide flows the Lovely One of tawny hue, _ Tauded by Jamadagni’s song. 26 Like horses urged to speed, the drops, bright, stirring vital power, when blent With milk, are beautified in streams.
4 Suryandvdn’s bank: this lake is said to be on the borders of the Kuru. kshetra country. ;
23 Arjtkas ; apparently a non-Aryan people in the North-West, See VIIT. 53. 11. 25 O’er the ox-hide: the leather sheet that received the droppings of the Soma.
%
27 So they who toil with juiees send thee forward for the Gods’ repast : So with this splendour flow thou on. 28 We choose to-day that.chariot-steed of thine, the Strong, that brings us bliss, The Guardian, the desire of all, 29 The Excellent, the Gladdener, the Sage with heart that understands, The Guardian, the desire of all ; 30 Who for ourselves, O thou Most Wise, is wealth and fair intelligenge, The Guardian, the desire of all. HYMN LEVI Soma Pavamana,
For holy lore of every sort, flow onward thou whom all men love, A Friend to be besonght by friends. 2 O’er all thou rulest with these Two which, Soma Pavamdna, stand, Turned, as thy stations, hitherward. 3 Wise Soma Pavamina, thou encompassest on every side Thy stations as the seasons come. 4 Flow onward, generating food, for precious boons of every kind, A Friend for friends, to be our help. 5 Upon the lofty ridge of heaven thy bright rays with their essences, Soma, spread purifying power. 6 O Soma, these Seven Rivers flow, as being thine, to give command ; The streams of milk run forth to thee. « 7 Flow onward, Soma ina stream, effused to gladden Indra’s heart, Bringing imperishable fame, 8 Driving thee in Vivasvan’s course, the Seven Sisters with their hymns Made melody round thee the Sage.
23 The guardian: p&ntum: according to Pischel, ‘den schwellenden,’ ‘ the swelling one.’ See his exhaustive excursus on the word in Vedische Studien, I. pp. 191—194.
The Rishis are the hundred Vaikhinasas, said to have been a race of saintly hermits sprung from the nails of Prajapati.
2 With these Two: probably a double asterism. See Hillebrandt, V. M, p. 446 ; and Gaidicke, Der Adcusativ im Veda, p 199. _8 The stream of Suma is likened to the course of Vivasvdn or the Sun. Lire Seven Sisters are probably the Seven Hivers of stanga 6, According to “Sayana ‘the seven kindred (priests) are intended,
HYMN 66.3 THE RIGVEDA. $19
9 The virgins deck thee o’er fresh streams to drive thee to the sieve when thon,
A singer, bathest in the wood. 10 The streams of Pavamina, thine, Sage, Mighty One, have poured them forth Like coursers eager for renown. 11 They have been poured upon the fleece towards the meathdistilling vat: The holy songs have sounded forth. 13 Like milch-kine coming home, the drops of Soma juice have reached the lake, Have reached the place of sacvrifice.
13 O Indu, to our great delight the running waters flow to us, When thou wilt robe thyself in milk, 14 In this thy friendship, aud with thee to help us, fain to sacrifice, Indu, we crave thy friendly love. 15 Flow on, O Soma, for the great Viewer of men, for gain of kine Isnter thou into Indra’s throat.
16 Best art thou, Soma, of the great, Strongest. of stroug ones, Indu: thou + As Warrior ever hast prevailed. 17 Mightier even than the strong, more valiant even than the brive, More liberal than the bountiful, 18 Soma, as Stra, bring us food, win offspring of our bodies: we Elect thee for our friendship, we elect thee for companionship. 19 Agni, thou pourest life; send down upon us food and vigorous strength : Drive thou misfortune far away. 20 Agni is Pavamana, Sage, Chief Priest of all the Races Five: To him whose wealth is great we pray. 21 Skilled in thy task, O Agni, pour splendour with hero sient Ol US, Grauting me wealth that nourishes.
a 7~
9 The virgins. the fingers.
12 The lake: the dronukaulasd or reservoir,
15 For gain of kine: gdvishiaye: according to Sayana, ‘for the seeker of the kine of the Angirases.’ .
18 AsSédra: see IX. 65. 1, ‘ Who art a hero,’—Wilson, ‘From the Sun.’— Ludwig.
19 a isfurtune : duchchhinim: frequently personified as an evil power; ‘the Rikshasas.’— Wilson,
22 Beyond his enemies away to sweet praise Pavamana flows, Like Sirya visible to all. 23 Adorned by living men, set forth for entertainment, rich in tood, Far-sighted Indu is a Steed. 24 He, Pavamana, hath produced the lofty Law, the brilliant light Destroying darkness black of hue. 25 From tawny Pavamana, the Destroyer, radiant streams have sprung, Quick strearas from him whose gleams are swift. 26 Best rider of the chariot, praised with fairest praise mid beauteous ones, bi Gold-gleaming with the Marut host, 27 May Pavamfina, best to win the booty, penetrate with rays, Giving the singer hero strength. 28 Over the fleecy sieve hath flowed the drop effused: to Indra comes Indu while he is purified. 99 This Soma, through the pressing-stones, ig sporting on the ox-
hide, and Summoning Indra to the draught.
30 O Pavamina, bless us, so that we may live, with that bright milk Of thine which hath been brought from heaven.
’ HYMN LXVILI. Soma and Others,
Txou, Soma, hast a running stream, joyots, most strong at sacrifice : Flow bounteously bestowing wealth. | 2, Effused as cheerer of the men, flowing best gladdener, thou art A Prince to Indra with thy juice. 3 Poured forth by pressing-stones, do thou with loud roar send
us in a stream Most excellent illustrious might.
23 Is a Steed: ‘one who continually goes to the Gods,’ is Sdyana’s explanation of dtyah, horse or courser.
25 The Destroyer; of darkness, Cf. IX. 61, 30,
27 Penetrate: the whole world. Vikas
29 On the ou-hide: see IX, 65. 2
2 A Prince: stvth: a rich and iiberales patron.
HAIYMN 67.] THE RIGVEDA, 821
4,
Indu, urged forward, floweth through the fleecy cloth: the Tawny One :
With his loud roar hath brought us strength.
Indu, thou flowest through the fleece, bringing felicities and fame
And, Soma, spoil and wealth in kine.
Hither, O Indu, bring us wealth in steeds and cattle hundredfold :
Bring wealth, O Soma, thousandfold.
In purifying, through the sieve the rapid drops of Soma juice
Come nigh to Tndra 3 in their course.
For Indra floweth excellent Indu, the noblest Soma juice, The Living for the Living One.
The glittering maids send Sura forth: they with their song have sung aloud To Pavamina dropping meath.
May Pishan, drawn by goats, be our protector, and on all his paths Bestow on us our share of maids.
This Soma flows like gladdening oil for him who wears the braided locks : He shall give us our share of maids.
This Soma juice, O Swing God, flows like pure oil, effused for thee: He shall give us our share of maids.
Flow onward, Soma, in thy stream, begetter of the sages’ speech :
Wealth-giver aniong Gods art thou.
The Falcon dips within the jars: he wraps him in his robe and goes
Loud roaring to the vats of wood.
Soma, thy juice bath been effused and poured into the pitcher: like
A rapid hawk it rushes on.
For Indra flow most rich in sweets, O Soma, bringing him delight.
9 The glittering maids send Sara forth : repeated from IX. 65. 1.
10 Our share of maids: desirable and approved wives,—Sayana.
11 For him who wears the braided locks : kapardine : see I, 114.1, and VIT. 83. 8. Here Paishan is intended.
12 O glowing God : Pishan.
14 The Fulcon: the faleon-like Soma.
oa
bo Cf
au
Pecan
They were sent forth to feast the Gods, like chariots that display their strength.
Brilliant, best givers of delight, these juices have sent Vayu forth.
Bruisel by the press-stones and extolled, Soma, thou goest to the sieve,
Giving the worshipper hero strength.
This juice bruised by the pressing-stones and lauded passes through the sieve,
Slayer of demons, through the fleece.
O Pavamius, drive away the danger, whether near at hand
Qr far remote, that finds me here.
This day may Pavaména cleanse us with bis purifying powcr,
Most active purifying Priest.
O Agui, with the cleansing light diffused through all thy fiery glow,
Purify thou this prayer of ours.
Cleanse us with thine own cleansing power, O Agni, that is bright with flame, ;
And by libations poured to thee._
Savitar, God, by both of these, libation, purifying power, ¥
Purify me on every side. |
Cleanse us, God Savitar, with Three, O Soma, with sublimest forms,
Agni, with forms of power and might.
May the Gods’ company make me clean, and Vasus make me pure by song. is
Purify me, ye General Gods; O Jatavedas, make me pure.
Fill thyself full of juice, flow forth, O Soma, thou with all thy ... stalks, °
The best oblation to the Gods.
We with our homage have approached the Friend who séeks _ our wondering praise,
Young, strengthener of the solenin rite.
RR area
18 Have sent Vayu forth: have drawn him down from heaven. ‘Are let
forth for Vayu.’— Wilson. 26 The Three sublimest forms are said to be Agni, Vayu, and Sirya, or — Fire, Wind, and Sun. 27 The Gods’ company: the yajamdnas or sacrificers, or the troop of Gods, _ Indra and others.—Sdyaua. General Gods: vigve devdh: or, all ye Goda.
30 Lost is Alayya’s axe, O Soma, God : do thou send it back hither in thy flow Even, Soma, God, if *twere a mole.
31 The man who reads the essence stored by saints, the Pavamant hymns, Tastes food completely purified, made sweet by Matarisvan’s touch.
32 Whoever reads the essence stored by saints, the PAavamént hymns, Sarasvati draws forth for him water and butter, milk and meath. @
i" HYMN LXYVIII. Soma Pavaména.
THE drops of Soma juice like cows who yield their milk have flowed forth, rich in meath, unto the Shining One,
And, seated on the grass, raising their voice, assumed the milk, the covering robe wherewith the udders stream.
2 He bellows with a roar around the highest twigs: the Tawny One is sweetoned as he breaks them up. Then, passing through the sieve into the ample room, the God throws off the dregs according to his wish.
3 The gladdening drink that measured out the meeting Twins fills full with milk the Eternal Ever-waxing Pair. Bringing to light the Two great Regions limitless, moving above them he gained sheen that never fades.
30 This stanza is well-nigh unintelligible. Al&éyya may, as is suggested in the St. Petersburg Lexicon, be a name of Indra, and the lost axe may be the thunderbolt which the poet thinks has long lain idle, and which Soma is prayed to replace in the hands of the Thunderer, even though it were worthless and mischieva@us like a mole, Sfiiyana’s interpretation is different :— ‘May the battle-axe of the foe destroy the foe alone: flow to us, bright Soma ; (slay) the villain only, bright Soma.’ — Wilson,
31 By saints: by the Rishis to whom they were revealed. Pédvamtni hymns; the hymus in this ‘Book dedicated ea ne purifieation of the Soma
juice. By Mdtarisvan's touch: ‘S*-r-) a ro w/o means Vdyu because it breathes in the atmosphere « +". '; ,f:' odis sweetened and purified by the purifying wind and the man sats it.—Wilson. Matarisvan ‘probably represents Agni. ame
1 The Shining One: devim; the radiant Indra. The second line is obscure. According to Siyana, wsriydh here means ‘ cows’ and not milk :—‘the lowing kine sitting on the barhis grass hold in their udders the pure (juice) welling up.’— Wilson.
2 The highest twigs: of the Soma-plant, which as being the tenderest and juiciest are crushed first.—Ludwig. ‘He with a noise reéchdes the principal (praises): separating the growing herbs, the green-tinted (Soma) swegtens them.’— Wilson.
.3 The meeting Twins: Soma is called the Creator and Preserver of heaven and earth,
4 Wandering through the Parents, strengthening the floods,
the Sage makes his place swell with his own native might.
The stalk is mixed with grain: he comes led by the men together with the sisters, and preserves the Head.
5 With energetic intellect the Sage is born, deposited as germ of Law, far from the Twins. They being young at first showed visibly distinct the Creature that is half-concealed and half-exposed. 6 The sages knew the form of him the Gladdener, what time the Falcon brought the plant from far away. Him who aasures success they beautitied in streams, the stalk who yearned therefor, mighty and meet for praise.
7 Together with the Rishis, with their prayers and hymns ten women deck thee, Soma, friendly when effused. Led by the men, with invocations of the Gods, through the fleece, thou hast given us strength to win the spoil. 8 Songs resonant with praise have celebrated him, Soma, Friend, springing forth, with his fair company. Even him who, rich in meath, with undulating stream, Winnner of Wealth, Immortal, sends his voice from heaven.
9 He sends it into all the region forth from heaven. Soma, while he is filtered, settles in the jars. With milk and waters is he decked when pressed with stones: Indu, when purified, shall find sweet rest and room.
10 Even thus poured forth flow on thy way, O Soma, vouchsafing us most manifold lively vigour. We will invoke benevolent Earth and Heaven. Give us, ye Gods, riches with noble heroes.
HYMN LXIX. ‘ Soma Pavaména. Lam like an arrow on the bow the hymn hath been loosed like a young calf tothe udder of its dam.
4 The Parents: heaven and earth. Zhe floods: the waters of the firmament. Grain: especially barley. Makes his place swell: enriches his own station, the witaravedi or northward altar. The sisters: the fingers. The Alead: apparently Strya., ‘Siyana’s explanation of égirah, viz. sirnam bhitujatam (the withered world ?), needs explaining more than the original itself,’-—Wilson.
5 The Suge: the Sun, Fur from the Twins: rising in a distant region beyond heaven and earth. Zhe Creature that is half-concealed and halfexposed; the meaning appears to be, as Ludwig says, that heaven and earth while they were yet unseparated, produced the Moon: the Sun came into being only when'they had been separated through Somia’s energetic agency.
7 Ten women: the fingers,
1 Hath been loosed, de. : ‘is let loose to (Indra) the fosterer as a calf to the udder of its mother.’ ‘Sdyana takes ddhani [to the udder] twice over: he
As one who cometh first with full stream she is milked: thus Soma is impelled to this man’s holy rites.
2 The thought is deeply fixed; the savoury juice is shed; the tongue with joyous sound is stirring in the mouth; And Pavamina, like the shout of combatants, the drop rich in sweet juice, is flowing through the fleece.
3 He flows about the sheep-skin, longing for a bride: he loosens Aditi’s Daughters for the worshipper. The sacred drink hath come, gold-tinted, well-restrained : like a strong Bull he shines, whetting his manly might.
4 The Bull is bellowing; the Cows are coming wgh: the Goddesses approach the God’s own resting-place. ;
Onward hath Soma passed through the sheep’s fair bright
fleece, and hath, as ’twere, endued a garment newly washed.
5 The golden-hued, Immortal, newly bathed, puts on a brightlyshining vesture that is never harmed. He made the ridge of heaven to be his radiant robe, the sprinkling of the bowls from moisture of the sky. 6 Even as the beams of Sarya, urging men to speed, that cheer and send to sleep, together rush they forth, These swift outpourings in long course of holy rites: no form save only Indra shows itself so pure. 7 As down the steep slope of a river to the vale, drawn from the Steer the swift strong draughts have found a way.
says it is used of Jndra because he is the nourisher of everything,’— Wilson. As one uho cometh first: according to Sdyana, as a cow coming before her calf yields her milk, (go Indra, coming before his worshippers pours various blessings upon them). First: dgre: atthe head; at the- beginning of the religious ceremony.
2 The tongue with joyous sound is stirring in the mouth: probably the priest’s tongue influenced by the exhilarating Soma juice, ‘The Soma stream, emitting pleasant juice is driven into (Indra’s) mouth.’— Wilson.
3 Longing for a bride: seeking the waters with which he is to be united. Aditi’s Daughters: probably, the plants, whose buds Soma as the Moon opens and fertilizes with his nectareous beams. ‘The daughters of Infinity [Aditi] are probably the quarters of the sky.’—Ludwig.
4 The Bull: Soma. According to Sdyana, the Cows are the propitiatory hymns of praise, which are called also Goddesses or divine.
5 Brightly-shining vesture; the milk with which the Soma juice igs mixer. Sfiyana explaing the second half of the stanza differently, taking chamwvdh, bowls or beakers into which the Soma juice is poured, as meaning metaphorically the two great receptacles of all living beings, or heaven and earth, and introducing Aditya who is not mentioned in the text :—‘ he has created (Aditya) who stands on the back of the sky for the destruction (of sin) and purification, (and has created) Aditya’s brilliance, the cover of the two worlds,’— Wilson.
Well be it with the men and cattle in our home. May powers, O Soma, may the people stay with us. 8 Pour out upon us wealth in goods, in gold, in steeds, in cattle and in corn, and great heroic strength. Ye, Soma, aremy Fathers, lifted up on high as heads of heaven and makers of the strength of life. 9 These Pavamanas here, these drops of Soma, to Indra have sped forth like cars to booty. Effused, they pass the cleansing fleece, while, gold-hued, they cast their covering off to pour the rain down. 10 O Indu, flowthou on for lofty Indra, flow blameless, very gracious, foe-destroyer. Bring splendid treasures to the man who lauds thee. O Heaven and Earth, with all the Gods protect us.
HYMN LXX. © Soma Pavamana.
Tr three times seven Milch-kine in the eastern heaven have for this Soma poured the genuine milky draught. Four other beauteous Creatures hath he made for his adornment, when he waxed in strength through holy rites. 9 Longing for lovely Amrit, by bis wisdom he divided, each apart from other, earth and heaven. He gladly wrapped himself in the most lucid floods, when through their glory they found the God’s resting-place. 3 May those his brilliant rays be ever free from death, inviolate, for both classes of created things,— Rays wherewith powers of men and Gods are purified. Yea, even for this have sages welcomed him as King. 4 He, while he is adorned by the ten skilful ones, that he too in the Midmost Mothers may create,
7 Vajdh and krishtdyak, powers and people, are explained by Sdyana as ‘ food’ and ‘ offspring.’
8 Ye, Soma :‘ Soma is treated as plural by attraction ; or, as Séyana puts it, the plurality of the ptiris is applied to Soma.’— Wilson. Probably Moon and Stars are intended. See Hillebrandt, V. A“, I. p. 398.
10 With all the Gods: devaih: ‘ subhagairdhanath with auspicious riches,’ — Séyana. —
1 The three times seven Milch-hine are, according to S4yana, the twelve
months, the five seasons, the three worlds, and Aditya or the Sun. Probably,
as Ludwig says, the seven celestial rivers, multiplied by three to correspond
with the threefold division of the heavens, are intended. These supply the
genuine W717", " --to5" to the four other beauteous creatures, the Vasativari and / ‘iy. . 1 waters, which are terrestrial and factitious, made
to adorn or purify Soma.
8 Both classes; animate and inanimate. Or Gods and men.
4 The ten skilful ones: the fingers. The Midmost Mothers: the clouds
“HYMN 70.) THE RIGVEDA. - 897
While he is watching o’er the lovely Amrit’s ways, looks on both races as Beholder of mankind.
5 He, while he is adorned to stream forth mighty strength, rejoices in his place between the earth and heaven,
The Steer dispels the evil-hearted with his might, aiming at offerings as au archer at the game,
6 Beholding, as it were, Two Mother Cows, the Steer goes roaring on his way even as the Maruts roar,
Knowing Eternal Law, the earliest light of heaven, he, passing wise, was chosen out to tell it forth.
7 The fearful Bull is bellowing with violent might, far-sighted, sharpening his yellow-coloured horus.
Sema assumes his seatin the well-fashioned place: the cowhide and the sheepskin are his cruament,
& Bright, making pure his body free from spot and stain, on the sheep’s back the Guldeu-coloured hath flowed down.
Acceptable to Mitra, Vayu, Varuna, he is prepared as threefold meath by skilful men,
9 Flow on for the Gods’ banquet, Soma, as a Steer, and enter Indvra’s heart, the Soma’s reservoir.
) * Bear us beyond misfortune ere we be oppressed: the man who knows the land directs the man who asks.
10 Urged like a car-steed, flow to strength, O Soma: Indu, flow onward to the throat of Indra.
Skilled, bear us past, as ina boat oer water: as battling Hero save us from the foeman.
that hang between heaven and earth, in which, parhaps, Soma aids in producing the rain. But the meaning is uncertain. SAayana explains pramé by lokdn pramdium, ‘to measure out, or create, the worlds.’ Both races: Gods and men.
6 As it were, Two Mother Cows: Heaven and Earth. Séyana explains the second Pada of the second line differently :—‘the intelligent (Pavamtna) chose man to be the offerer of his praise.’—Wilson.
8 Threefold : according to Styana, mixed with the Vasattvart water, curds, and milk. Probably, poured into three separate vessels, one for each of the three deities mentioned.
9 The man who knows the land : who is acquainted with the roads or ways. ‘Saéyana completes the simile: ‘‘as by telling him he protects (helps) him, so do thou who knowest the roads of the sacrifice protect us by telling us the sacrificial paths.” ’—~Wilson. But, of course, the application is intended to be general.
10 Bear us past: carry us over all difficulties and dangers. rom the foe man; nidah: ‘from the reviling (of the fue).’—Wilson.,
HYMN LXXI, Soma Pavamana.
Tue guerdon is bestowed: the Mighty takes his seat, and, everwatchful, guards from fiend and evil sprite.
Gold-hued, he makes the cloud his diadern, the milk his carpet in both worlds, and prayer his robe of state.
2 Strong, bellowing, he goes, like one who slays the folk; he lets this hue of Asuras flow off from him, Throws off his covering, seeks his father’s meeting-place, and thus makes for himself the bright robe he assumes.
3 Onward he flows, from both the hands, pressed out with
stones: excited by the prayer, the water makes him wild.
He frolics afid draws near, completes his work with song, and bathes in streams to satisfy the worshipper.
4 They pour out meath around the Master of the house, Celestial Strengthener of the mountain that gives might ; In whom, throngh his great powers, oblation-eating cows in their uplifted udder mix their choicest milk. 5 They, the ten sisters, on the lap of Aditi, have sent him forward like a car from both the arms. He wanders and comes near the Cow’s mysterious place, even the place which his inventions have produced. 6 Like asa falcon to his home, so Specds the God to his own golden wisely-fashioned place to rest.
1 The querdon: the honorarium givemto the priests, consisting originally of acow. The Mighty: Soma. His carpet: upastire: that which is spread, scattered, or sprinkied. Cp. IX. 69. 5, where upastaranam is translated by ‘sprinkling.’
2 Hue of Asuras; or, celestial brightness ; ~~? ~Gragsmann. ‘He puts forth that Asura-slaying tint of his’. “° 6 -°: his futher’s meeting-place : goes to meet the yajamdna or sacrificer. “According to Siyana : ‘the food (piith), that is, the Soma, goes to the prepared reservoir.’
8 The water makes him wild: vrishdyate nabhasd: naébhas in the Somahymns is used to signify either the rain-water In which, or the cloud from which, the Soma flows to the earth. Here it means the water with which the Soma-plant is sprinkled. See Vedisehe Studien, I. p 135. According to Ludwig: ‘he acts like a bull in the sea of cloud.’ To setisfy the worshinper : I adopt Ludwiy’s suggestion and take ydjate as a dative of the participle. Wilson translates, after Sayana:—‘he is honoured at the (god)—protected (sacrifice),’
4 The Master of the house: according to Sayana, the conqueror of the fort of the enemy, See IX. 78.3. The mountain that gives might: the cloud. In the second half of this stanza I adopt SAyana’s interpretation as a makeshift, although it seems impossible that mdérdhan, ‘head,’ should here mean ‘uplifted.’ Ludwig takes &dhuni, ‘udder,’ in the sense of ‘behiilter,’ or receptacle into which the Soma flows.
5 On thelap of Aditi: on the earth. ‘near to the ground.’—~Wilson ie aa mysterious place; or, distant place, is the udder of heaven, the G Ou t
re '
With song they urge the darling to the sacred grass: the Holy One goes like a courser to the Gods. 7 From far away, from heaven, the red-hued noted Sage, Steer of the triple height, hath sung unto the kine. With thousand guidings he, leading this way and that, shines, as a singer, splendidly through many a morn. 8 His covering assumes a radiant hue; where’er he comes into the fight he drives the foe afar. The Winner of the Floods, with food he seeks the host of heaven, he comes to praises glorified with milk. 9 Like a bull roaming round the herds he bellows: he hath assumed the brilliancy of Sfarya. | Down to the earth hath looked the beavenly Falcon: Soma with wisdom views all living creatures.
HYMN LXXILI. Soma PavamAna.
Tuy cleanse the Gold-hued: like a red Steed is he yoked, and Soma in the jar is mingled with the milk.
He sendeth ont his voice, and many loving friends of him the highly-landed hasten with their songs.
2 The many sages utter words in unison, while into Indra’s throat they pour the Soma juice,
When, with the ten that dwell together closely joined, the
men whose hands are skilful cleanse the lovely meath.
3 He goes upon his way, unresting, to the cows, over the roaring sound which Stirya’s Daughter loves. The Falcon brought it to him for his own delight: now with the twofold kindred sisters is his home.
4 Washed by the men, stone-pressed, dear on the holy grass, faithful to seasons, Lord of cattle from of old, Most liberal, completing sacrifice for men, O Indra, pure bright Soma, Indu, flows for thee.
ESE ERT HT RENE
7 Of the triple height: working in heaven, firmament, and earth.—Ludwig. See 1X. 75. 3.
9 The heavenly Falcon: divydh suparnah: ‘celestial, flying gracefully.’— Wilson. Soma, says Siyana, is said to go gracefully, ‘because it is carried off by Géyatrt in the shape of a hawk.’
2 Indrws: throat: literally, belly ; the dronakalag& or reservoir, The ten: the fingers.
3 The cows: the milk and curds. The roaring sound of the effused Soma is said to be dear to Sirya’s Daughter, Ushas or Dawn, because itis chiefly heard in the early morning. The Falcon; I adopt Ludwig's interpretation of the strange word vinamgris¢h as no other meaning scems suitable here, According to SAyana, the word means praiser, or worshipper. The twofold kindred sisters: the fingers of both hands.
5 O Indra, urged by arms of men and poured in streams, Soma flows on for thee after his Godlike kind. Plans thou fulfillest, gatherest thoughts for sacrifice: in the bowls sits the Gold-hued like a roosting bird. 6 Sages well-skilled in work, intelligent, drain out the stalk that roars, the Sage, the Everlasting One. | The milk, the hymns unite them with him in the place of sacrifice, his seat who is produced anew.
7 Earth’s central point, sustainer of the mighty heavens, distilled into the streams, into the waters’ wave, As Indra’s thunderbolt, Steer with far-spreading wealth, Soma is flowing’on to make the heart rejoice.
8 Over the earthly region flow thou on thy way, helping the praiser and the pourer, thou Most Wise. Let us not lack rich treasure reaching to our home, aud may we clothe ourselves in manifold bright wealth.
9 Hither, O Indu, unto us a hundred gifts of steeds, a thousand gifts of cattle and of gold, h Measure thou forth, yea, splendid ample strengthening food: do thon, O Pavamina, heed this laud of ours.
HYMN LXXWIL. Soma Pavaména,.
Tuer from the spouting drop have sounded at the rim : naves speed together to the place of sacrifice.
That Asura hath formed, to seize, three lofty heights. The ships of truth have borne the pious man across.
2 The strong Steers, gathering, have duly stirred themselves,
and over the stream’s wave the friends sent forth the song.
Engendering the hymn, with flowing streams of meuth, Indra’s dear body have they caused to wax in strength.
3 With sanctitying gear they sit around the song: their ancient Father guards their holy work from harm.
7 The heart: of Indra. As Indra’s thunderbolt: ep, IX. 77. 1.
1 They: the «*..°s~ *--+s from whose rim or edge the Soma-drops fall noisily. Maves | ' _ wheels, again by the same figure, chariots, an‘l then by metaphor the swiftly-running Soma-drops. That Asuru : the divine Soma, Zo seize: to be held and used. Three lofty heights : the three elevated worlds. The ships of truth: or, of the truthful (Soma). Aceording to Styana, the four vessels which hold the Aditya, Agrayana, Ukthya, and Dhruva libations.
2 The strong Steers: the priests.
8 Their ancient Father: Soma; or, perhaps, Agni. Varuga: ‘Soma the all-envelopper.’—Wilson. Him: Soma, In sustaining floods: in the Vasattvarl waters,—-Sdyana,
Varuna hath o’erspread the mighty sea of air. Sages had power to hold him in sustaining floods. 4 Sweet-tongued, exhaustless, they have sent their voices down together, in heaven’s vault that pours a thousand streams. His wildly-restless warders never close an eye: in every place are found the bonds that bind man fast.
5 O’er Sire and Mother they have roared in unison, bright with the verse of praise, burning up riteless men, Blowing away with supernatural might from earth and from the heavens the swarthy skin which Indra hates. 6 Those which, as guides of song and counsellors of speed, were manifested from their ancient dwelling place,— From these the eyeless and the deaf have turned aside: the wicked travel not the pathway of the Law. 7 What time the filter with a thousand streams is stretched, the thoughtful sages purify their song therein. Bright-coloured are their spies, vigorous, void of guile,“ excellent, fair to see, beholders of mankind. 8 Guardian of Law, most wise, he may not be deceived: three Purifiers hath he set within his heart. With wisdom he beholdsall creatures that exist : he drives into the pit the hated riteless ones. 9 The thread of sacrifice spun in the cleansing sieve, on Varuna’s tongue-tip, by supernatural might, — This, by their striving, have the prudent ones attained: he who hath not this power shall sink into the pit.
HYMN LXXIV. Soma Pavaména’
Born like a youngling he hath clamoured in the wood, when he, the Red, the Strong, would win the light of heaven.
Stee ee he a he ee
4 They: the beams that rediate from Soma; somaragmayah: Soma-rays.— Sfyana.
z Sire and Mother: the general parents, Heaven and Earth. Zhe swarthy skin: ‘the black-skinned (Rakshasas )..— Wilson.
6 Those: rays. I follow SAyana’s interpretation. The first line is very obscure.
7 The filter: the tip of their tongue, Cf. stanza9, and hymn 75. 2. See Bergaigne, La Religion Védique, I. 283. Bright coloured: rudrisah ; sons of Rudra, according to S4yana. But see Vedische Studien, I. pp. 55, 56.
8 Of Law: of law-ordained sacrifice. The three Purifiers whom Soma sets within his heart and combines in hig own being are Agni, Vayu, Stirya, the purifying powers of fire, wind, and sun.
9 On Varuna’s t-7 p07 t+ +h) Vasativart waters in which Soma dwells (vasati) stand on th 5 Ua (41 Stora. He who hath not this power; ‘he who is incompetent for th-" (0 Nor.”
1 In the wood; in the wooden vat. According to Sayana, ‘in the water,’
He comes with heavenly seed that makes the watcr swell: him for wide-spreading shelter we implore with prayer. 2 A far-extended pillar that supports the sky, the Soma-stalk, filled full, moves itself every way. He shall bring both these great worlds while the rite proceeds: the Sage holds these who move together and all food.
38 Wide space hath he who follows Aditi’s right path, and mighty, well-made food, meath blent with Soma juice ;
He who from hence commands the rain, Steer of the kine,
Leader of floods, who helps us hence, who claims our laud.
4 Butter andfmilk are drawn fromanimated cloud; thence Amrit is produced, centre of sacrifice. Him the Most Bounteous Ones, ever-united, love; him as our Friend the Men who make all swell rain down.
5 The Soma-stalk hath roared, following with the wave: he swells with sap for man the skin which Gods enjoy. Upon the lap of Aditi he lays the germ, by means wherof we gain children and progeny. 6 In the third region which distils a thousand streams, may the Exhaustless Ones descend with procreaut power. The kindred Four have been sent downward from the heayens : dropping with oil they bring Amrit and sacred gifts,
7 Soma assumes white colour when he strives to gain: the bounteous Asura knows full many a precious boon.
Down the steep slope, through song, he comes to sacrifice, and he will burst the water-holding cask of heaven,
2 He shall bring both these great worlds: shall bring Heaven and Earth to the sacrifice, .
3 He who follows Aditi’s right path: the regularly moving moon, Sdyana takes dditch with gavydtih : ‘the way to earth is broad,’—Wilson. Somewhat aimilarly Hillebrandt, V. AZ, I. 360.
4 The Most Bounteous Ones, the Men who make all swell, are, probably, the Maruts who fertilize the earth, and send Soma down in therain. Sayana’s explanation is different:—‘the assembled liberal givers [the yajamdnas or sacrificers] delight him : (the Soma juices) the leaders, the protectors shower down the accumulated (water) ’—Wilson. For the meaning of péravuh those who svell, or cause to swell, ‘protectors’ according to Sayana, see Vedische Studien, 1. p. 85,
5 for mun: for the sacrificer. Zhe skin: his own body.—Sayana. Upon the lap of Aditi: of the earth, according to Sfiyang. The meaning is that Soma is the source of all Nature’s productive power,
6 In the third region: dwelling in heaven. The Exhaustless Ones: these are the kindred Four of the following line. *---"'". .°"") 7» + to Sayana, four rays or digits of Soma. It is most probab: ' + dedesses Sinivalt, Kuhd or Gungi, Raika,tand Anumati are meant. Cp. II. 32. 6, 7.’—Ludwig.
7 Strives to gain: seeks to enjoy heaven,—Sayaua. The water-holding cask ; the water-laden cloud.
AYMN 75.) THE RIGVEDA. a 333
8 Yea, to the shining milk-anointed beaker, as to his goal, hath stepped the conquering Courser. : Pious-souled men have sent their gifts of cattle unto Kakshivan of the hundred winters.
9 Soma, thy juice when thou art blended with the streams, flows, Pavamiéna, through the long wool of the sheep. So, cleansed by sages, O best giver of delight, grow sweet for Indra, Pavamana ! for his drink.
HYMN LXXyV. Soma Pavaména.
GRACIOUSLY-MINDED he is flowing on his way to win dear names o’er which the Youthful One grows reat.
The Mighty and Far-seing Oue hath mounted now the mighty Sirya’s car which moves to every side.
2 The Speaker, unassailable Master of this hymn, the Tongue of sacrifice pours forth the pleasant meath. Within the lustrous region of the heavens the Son makes the third secret name of Mother and of Sire.
3 Sending forth flashes he hath bellowed to the jars, led by the men into the golden reservoir. The milky streams of sacrifice have sung to him: he of the triple height shines brightly through the morns,
4 Pressed by the stones, with hymns, and graciously inclined, illuminating both the Parents, Heaven and Earth, He flows in ordered season onward through the fleece, a current of sweet juice still swelling day by day.
5 Flow onward, Soma, flow to bring prosperity: cleansed by the men, invest thee with the milky draught. What gladdening drinks thou hast, foaming, exceeding strong, even with these incite Indra to give us wealth.
8 The conquering Courser: the swiftly-flowing Soma. Kakshtvin: the Rishi of the hymn.
1 Oer which: that is the Youthful One, the fresh and strong Soma, exceeds in greatness even the high titles which he wins by his gracious deeds.
2 Speaker; Master; Tongue of sacrifice: Soma, the giver of eloquence. The Son: Soma. Of Mother und of Sire: of his parents, Heaven and Harth. What the third seeret name, that is, probably, a name in addition to those of Heaven and Earth, and comprising both deities, may be, does not appear. Sayana’s explanation is different :—‘ the son (the sacrificer) assumes a third name unknown to his parents ;’ that is, Wilson adds, ‘a name not given at birth...He [Sayana] cites Baudhayana, who gives Somayajin [Somaydga sacrificer}| as an instance of a third name.’
8 The milky streamé: cf. 1. 144.2. Of the triple height: dwelling in three high places, heaven, the firmament or the mountain-top, and the place of sacrifice. Of, IX, 71, 7.
HYMN LXXVI. Soma Pavaména.
On flows the potent juice, sustainer of the heavens, the strength
- of Gods, whom men must hail with shouts of joy.
The Gold-hued, started like a courser by brave men, impetuously winneth splendour in the streams.
2 He takes his weapons, like a hero, in his hands, fain to win
light, car-borne, in forays for the kine. |
Indu, while stimulating Indra’s might, is urged forward and balmed by sages skilful in their task.
3 Soma, as thou art purified with flowing wave, exhibiting thy strength enter thou Indra’s throat.
Make both Worlds stream for us, as lightning doth the clouds:
mete out exhaustless powers for us, as ’twere through song.
4 Onward he flows, the King of all that sees the light: the Rishis’ Lord hath raised the song of sacrifice ; Even he who is adorned with Stirya’s arrowy beam, Father of hymns, whose wisdom is beyond our reach.
5 Like as a bull to herds, thou flowest to the pail, bellowing as a steer upon the watery’ lap. So, best of Cheerers, thou for Indra flowest on that we, with thy protection, may o’ercome in fight.
HYMN LXXVILI. Soma Pavamina,
More beanteous than the beautiful, as Indra’s bolt, this Soma, rich in sweets, hath clamoured in the vat.
Dropping with oil, sbundant, streams of sacrifice flow unto him like milch-kine, lowing, with their milk.
2 On flows that Ancient One whom, hitherward, from heaven, sped through the region of the air, the Falcon snatched. He, qnivering with alarm and terrified in heart before bowarmed Krisiuu, holdeth fast the sweet.
3 May those first freshest drops of Soma juice effused flow on their way to bring us mighty strength in kine. Arlilnat- Beauteous as serpents, worthy to be looked upon, they whom 2.51.3, each sacred gift and all our prayers have pleased.
3 As iwere through sony; ‘now with the rite, i. ¢. ab the very time the rite is being performed.’ —Wilson.
2 The Falcon: eee 1.98.5. He: Soma, according to Sayana, but more probably the falcon, Kyigdnu;: the archer who guards the celestial Soma. See I, 112. 2],
3 Serpents : the meaning of ahydh is uncertain here. S&yana explains it by _strivah. women :—‘ pleasing to look upon like beautiful well-adorned
™ Cwomen).’— Wilson.
4 May that much-landed Indu, with a heart inclined to us, wellknowing, fight against our enemies. He who hath brought the germ beside the Strong One’s seat moves onward to the widely-opened stall of kine.
5 The active potent juice of heaven is ficwing on, great Varuna
whom the froward man can ue’er deceive. Mitra, the Holy, hath been pressed for troubled times, neighing like an impatient horse amid the herd. |
HYMN LXXVIII. Soma Pavaméana,
Raisine@ his voice the King hath fowed upon his way: invested with the waters he would win the kine. a
The fleece retains his solid parts as thongh impure, and bright aud cleansed le seeks the special place of Gods,
2 Thou, Soma, art effused for Indra by the men, balmed in the wood as wave, Sage, Viewer of mankind.
Full many are the paths whereon thou mayest go: a thousand bay steeds hast thou resting in the bowls.
3 Apsarases who dwell in waters of the sea, sitting within, have flowed to Soma wise of heart. They urge the Master of the house upon his way, and to the iiternal Pavamana pray for bliss.
4 Soma flows on for us as winner of the kine, winner of thousands, cars, water, and light, and gold ; He whom the Gods have made a gladdening draught to drink, the drop most swect to taste, weal-bringing, red of hue.
4 He who hath brought the yerm: here the sacrificer and not Soma is meant,—Ludwig. The Strong One: Agni.
5 In this stanza Sqma is compared to, or mystically identified with, Varuna and Mitra. Sayana leaves Varuna unexplained, but interprets Jditra by survesham mitrabhitah, ‘ (Soma) the friend of all.’
1 The fleece: literally, the sheep ; the filter made of wool. Solid paris: tdnvad: the fraginents of stalk which will not pass through the strainer. According to Séyana, ‘with its own covering,—‘the sheep with its fleece.’— Wilson. The special place of Gods: the vessels which hold the libations assigned to various Gods.
2 Bulmed in the wood : according to SAdyana, ‘art driven into the water.’ Bay steeds: swiftly-running tawny drops.
3 Apsarases who dwell in waters of the sea: ‘nymphs of the firmament.’— Wilson. The mymphs are identified with their element, and represent the water with which the Soma juice is mixed. Zhe Master of the house: hurmydsyu sakshanim: Soma. In TX. 71. 4, Séyana explains these words as ‘ overpowerer, or stormer of the fort of the enemy,’ and in this place as ‘ the sprinkler of the hall of sacrifice.’ Sakshan2, from the root sak, means overpowerer, and from the root such, connected with, especially as master and possessor,
5 Soma, as Pavamina thou, our faithful Friend, making for us these real treasures, flowest on. Slay thou the enemy both near and far away: grant us security and ample pasturage. HYMN DXXIX. Soma Pavaména. Spontanrous let our drops of Soma juice flow on, pressed, golden-hued, among the Gods of lofty heaven. Perish among us they who give no gifts of food! perish the godless! May our prayers obtain success. 2 Forward to us the drops, distilling meath, shall flow, like riches for whose sake we urge the horses on. Beyond theerafty hindering of all mortal men may we continually bear precious wealth away. 3 Yea, verily, foe of hate shown to himself is he, yea, verily, destroyer too of other hate. As thirst snbducth in the desert, conquer thou, O Soma Pavyamana, men of evil thoughts. 4 Near kin to thee is he, raised loftiest in the heavens: upon the earth’s high ridge thy scions have grown forth. The press-stones chew and crunch thee on the ox’s hide: sages have milked thee with their hands into the streams, 5 So do they hurry on thy strong amd beauteous juice, O Indu, as the first ingredient of the draught. Bring low, thou Pavamana, every single foe, and be thy might shown forth as sweet and gladdening drink. HYMN LXXxX. Soma Pavaména. On flows the stream of Soma who beholds mankind: by everlasting Law he calls the Gods from heaven. He lightens with the roaring of Brihaspati: the lakes have not contained the pourings of the juice. °
1 They who yive no gifts of food: I can find no satisfactory explanation of ishih ardtiyah, so I give Sdyana’s interpretation ag a makeshift. ‘May they be destroyed who are the withholders of food from us.’—Wilson.
2 Urge the horses on: SAyana explains arvatah, horses, by ‘ strong enemy.’ ‘By whose aid we encounter the powerful (enemy).’—-Wilson.
3 ‘Soma knows how to defend not only himself, but us also.’—Ludwig. Destroyer : literally, the wolf.
4 He: ‘the Moon.’—Ludwig. ‘Thy best juice dwells in the navel of heaven, that which receives (the oblation).’— Wilson. On the ox’s hide: ‘Although men of the present time pour out the Soma upon the skin of a bleck antelope and not on a cowhide or oxhide, still ib is measured out for sale on au oxhide.’—Sdyana. _—
1 The roaring of Brihuspati: that is, says SAyana, the voice or praise of the worshipper. Agni may be intended, as Ludwig suggests. The dukes: or seas (samu7-?:-) ' ~--'-'' the Soma-reservoirs. Sfyana takes n& as a particle of ..::, “. '.: ‘U. libations cover (the earth) like rivers,’— Wilson,
2 Thou, powerful Soma, thou to whom the cows have lowed, ascendest, bright with sheen, thine iron-fashioned home. Thou, leugthening our princes’ life and high renown, flowest for Indra as his mighty gladdening drink.
3 Best giver of delight, he flows to Indra’s throat, robing himself in might, Anspicious One, for fame. He spreads himself abroad to meet all things that be: the vigorous Tawny Steed flows sporting on his way.
4 The men, the ten swift fingers, milk thee out for Gods, even thee most rich in meath, with thousand flowing streams. Soma who winnest thousands, driven by theqnen, expressed with stones, bring, as thou flowest, all.the Gods.
' 5 Deft-handed men with stones, the ten swift fingers, drain thee into waters, thee, the Steer enriched with sweets. Thou, Soina, gladdening Indra and the Heavenly Host, flowest as Pavamina like a river’s wave.
HYMN LAXXI. Soma Pavaména.
Onwarp to Indra’s throat move, beauteously adorned, the waves of Soma as he purifies himself,
When they, brought forward with the lovely curd of kine, effused, have cheered the Hero to bestow his gifts.
9 Hither hath Soma flowed unto the beakers, like a chariot-
horse, a stallion swift upon his way.
Thus, knowing both the generations, he obtains the rights and dues of Gods from yonder and from hence.
3 While thou art cleansed, O Soma, scatter wealth on us; | Indu, bestow great bounty as a liberal Prince. Giver of life, with wisdom help to opulence; strew not our home possessions far away from us.
4 Hither let Pishan Pavamana come to us, Varuna, Mitra, bountiful, of one accord, The Maruts, Asvins, Vayu, and Brihaspati, Savitar, Tvashtar, tractable Sarasvati.
2 Iron-fashioned home; see IX. 1. 2.
2 Both the generations: of Gods and men. Sdyana takes ubhdyasya janmanah with deviindm :—‘aud knowing both races of gods—those who come to (the sacrifice) from the other world and those who (come) from this world.’ — Wilson.
3 Help to opulence : according to Sayana, ‘help Vasu (the Rishi of the hymn) to prosperity.’ :
4 Tractuble: snyamd: easily led (by prayer). According to Styana= suzigrakd, beautiful in form.
5 Both Heaven and Earth, theall-invigorating Pair, Vidhatar, Aditi, and Aryaman the God, Bhaga who blesses men, the spacious Firmament,—let all the Gods in Pavamaua take delight.
HYMN LXXXII. Soma Pavamana,
Even asa King hath Soma, red and tawny Bull, been pressed : the Wondrous One hath bellowed to the kine. While purified he passes through the filtering fleece to seat him hawk-like on the place that drops with oil. 2 To glory goest thou, Sage with disposing skill, like a groomed steed thom rushest forward to the prize. O Soma, be thou gracious, driving off distress: thou goest, clothed in butter, to a robe of state. ! 3 Parjanya is the Father of the Mighty Bird: on mountains, in earth’s centre hath he made his home. The waters too have flowed, the Sisters, to the kine: he meets the pressing-stones at the belovéd rite. 4 Thon givest pleasure as a wife delights her lord. Listen, O Child of Pajra, for to thee I speak. Amid the holy songs go on that we may live: in time of trouble, Soma, watch thou free from blame. 5 As to the men of old thou camest, Indu, unharmed, to strengthen, winning hundreds, thousands, So now for new felicity flow onward: the waters follow as thy law ordaineth. HYMN LXXXITI. Soma Pavaména. SpreaD is thy cleansing filter, Brahmanaspati: as Prince, thou enterest its limbs from every side.
§ All-invigoruting : visvaminvé: ‘all-pervading.-—Séyana. Vidhdtar: the Disposer, regarded as a separate deity, as Dhdtar is the Maker, Ordainer, or Establisher.
1 As « King: ‘magnificent as a king.’—Wilson. Zhat drops with oil: Sayana here explains ghritavantam by udakuvantam, watery. |
2 Yoa robe of state: nirnijam: ‘to the cleansing (vessel}.’—~ Wilson.
8 Purjanya: the God of the rain-cloud and waters of the air in which the mighty Bird, the Moon, is born. dn earth’s cenive: at the altar, in the oblation.
4 Pujrd; according to Sayana, the earth. The St. Petersburg Lexicon explains the word as meaning the moist fresh Soma-plant of which Soma, the juice, is the child, Perhaps, as Ludwig suggests, Pajr4 may be the name of the sacrificer’s wife.
1 Brahmanarpati’s filter appears to be the heavenly filter through which the rain descends to earth. See Bergaigne, La Religion Védique, I. 79, 201. The raw: uncooked oblation. Which bear: ‘ bearing (the sacrifice).’—~Wilson. This: according to Sayana, to this filter. Ludwig thinks that Agni or Sfrya is meant by ‘ tat.’
HYMN 84) THE RIGVEDA. B89
The raw, whose mass hath not been heated, gains not this: they only which are dressed, which bear, attain to it.
2 High in the seat of heaven is spread the Scorcher’s sieve : its threads are standing separate, glittering with light. The Swift Ones favour him who purifieth this: with consciousness they stand upon the height of heaven.
3 The foremost spotted Steer hath made the Mornings shine, and yearning after strength sustains all things that be. By his high wisdom have the Mighty Sages wrought: the Fathers who behold mankind laid down the germ.
4 Gandharva verily protects his dwelling-place,; Wondrous, he guards the generations of the Gods, . Lord of the snare, he takes the foeman with the snare: those who are most devout have gained a share of meath.
5 Rich in oblations! robed in cloud, thou compassest oblation, sacrifice, the mighty seat of Gods. King, on thy chariot-sieve thou goest up to war, and with a thousand weapons winnest lofty fame.
HYMN LXXXIV. Soma Pavamana.
Fiow, cheering Gods, most active, winner of the flood, for Indra, and for Vayu, and for Varuna.
Bestow on us to-day wide room with happiness, and in thine ample dwelling laud the Host of Heaven.
2 He who hath come ancar to creatures that have life, Immortal -
Soma flows onward to all of them.
Effecting, for our aid, both union and release, Indu, like Surya, follows closely after Dawn.
2 The Scorchen’s sieve: ‘The filter of the foe-scorching. (Soma),’— Wilson. The Swift Ones: ‘his swift-flowing (juices) protect the purifier (the worshipper). — Wilson.
3 The Mighty Sages: those who possess supernatural wisdom ; the Gods, The Futhers; ‘The fruitfulness of heaven and earth, which give birth to gods and men, is described as produced by the fathers.’——Wallis, Cosmology of the RV, p. 72. See X. 64. 14.
4 Gandharva: here, the Sun. His: Soma’s.
5 Robed in cloud: ndbhah: meaning, water from theclouds. With a thousand weapons: more literally, having a thousand, that is, countless, sharp points. ‘Thousand-rayed.’—Ludwig.
1 Jn thine ample dwelling : ‘on the spacious sacrificial ground.’—Sdyana.
2 The second line is obscure. Wilson translates, after SAyana :—* Indu, binding and loosing, accompanies the sacrifice (for its protection) as the sun the dawn ;’ thatis, binding or connecting the sacrifice with the gods and loosing or separating it from the Asuras or evil spirits. But this explanation is unsatisfactory. Ludwig suggests that ‘union’ refers to Soma’s binding together heaven and earth, Gods and men, and for the meaning of ‘release’ he refers to IX, 68. 5,
3 He who is poured with milk, he who within the plants hastes bringing treasure for the happiness of Gods, He, poured forth in a stream flows with the lightning’s flash, Soma who gladdens Indra and the Host of Heaven.
4 Winner of thousands, he, this Soma, flows along, raising a vigorous voice that wakens with the dawn. Indu with winds drives on the ocean of the air, he sinks within the jars, he rests in Indra’s heart. 5 The kine with milk dress him who makes the milk increase, Soma, amid the songs, who finds the light of heaven. Winner of wealth, the effectual juice is flowing on, Singer and Sage by wisdom, dear as heaven itself.
HYMN LXXXY. Soma Pavaména,
FLow on to Indra, Soma, carefully effused: let sickness stay afar together with the fiends.
Let not the double-tongued delight them with thy juice: here be thy flowing drops laden with opulence.
2 QO Pavamina, urge us forward in the fight: thou art the
vigour of the Gods, the well-loved drink.
Smite thou our enemies who raise the shout of joy: Indra, drink Soma juice, and drive away our foes.
3 Unharmed, best Cheerer, thou, O Indu, flowest on: thon, even thou thyself, art Indra’s noblest food. Full many a wise man lifts to thee the song of praise, and hails thee with a kiss as Sovran of this world. 4 Wondrous, with hundred streams, hymned in a thousand songs, Tudu pours out for Indra his delightful meath. Winning us land and waters, flow thou hitherward: Rainer of bounties, Soma, make broad way for us. 5 Roaring within the beaker thou art balmed with milk: thou passest through the fleecy filter all at once. Carefully cleansed and decked like a prize-winning steed, O Soma, thou hast flowed down within Indra’s throat. 6 Blow onward sweet of flavour for the Heavenly Race, for Indra sweet, whose name is easily invoked : Flow sweet for Mitra, Varuna, and Vayu, rich in meath, inviolable for Brihaspati. | 7 Ten rapid fingers deck the Conrser in the jar: with hymns the holy singers send their vuices forth. The filtering juices hasten to their eulogy, the drops that gladden find their way to Indra’s heart.
HYUN 86. THE RIGVEDA. B41
8 While thou art purified pour on as hero strength, great, farextended shelter, spacious pasturage.
Let no oppression master this our holy work: may we, O Indu, gain all opulence through thee.
9 The Steer who sees afar hath risen above the sky: the Sage hath caused the lights of heaven to give their shine. The King is passing through the filter with a roar: they drain the milk of heaven from him who looks on men.
10 High in the vault of heaven, unceasing, honey-tongued, the
Loving Ones drain ont the mountain-haunting Steer,—
The drop that hath grown great in waters, in 4he lake, meathrich, in the stream’s wave and in the cleansing sieve.
11 The Loving Ones besought with many voices the Eagle who had flown away to heaven. Hymns kiss the Youngling worthy of Jaudation, resting on earth, the Bird of golden colour,
12 High to heaven’s vault hath the Gandharva risen, beholding all his varied forms and figures. His ray hath shone abroad with gleaming splendour: pure, he hath lighted both the worlds, the Parents.
HYMN LXXXVI. Soma Pavamdna.
Tuy gladdening draughts, O Pavamana, urged by song flow swiftly of themselves like sons of fleet-foot mares.
The drops of Soma juice, those eagles of the heavens, most cheering, rich in raeath, rest in the reservoir.
2 As rapid chariot-steeds, so turned in several ways have thine exhilarating juices darted forth, Soma-drops rich in meath, waves, to the Thunder-armed, to Indra, like milch-kine who seek their calf with milk.
3 Like a steed urged to battle, nder of the light, speed onward to the cloud-born reservoir of heaven,. A Steer that o’er the woolly surface seeks the sieve, Soma while purified for Indra’s nourishment. .
9 The Steer who sees afar: wise Soma, the Moon.
10 The Loving Ones: venth: the Gods or, specially, the Maruts. According to Sayana, great Rishis, called Venas. The mountain-haunting Steer: Soma, first seen over the mountain heights. See Hillebrandt, V. J, I. 389,
11 Soma in this stanza is the Eagle, the Youngling or infant, and the Bird of golden colour.
12 The Gandharva: here Soma, the Moon, See Hillebrandt, V. M1. 429.
3 Speed onward: hasten to pour down the rain from the cloud,
ad
4 Fleet as swift steeds, thy drops, divine, thought-swift, have ‘been, O Pavamana, poured with milk into the vat. The Rishis have poured in continuous Soma-drops, ordainers who adorn thee, Friend whom Rishis love.
5 O thou who seest all things, Sovran as thou art and passing strong, thy rays encompass all abodes, Pervading with thy natural powers thou flowest on, aud as the whole world’s Lord, 0 Soma, thou art King.
6 The beams of Pavamana, sent from earth and heaven, his eusigus who is ever stedfast, travel round. When on-the sieve the Golden-hued is cleansed, he rests within the vats as one who seats him in his place.
7 Served with fair rites he flows, ensign of sacrifice: Soma advances to the special place of Gods.
He speeds with thousand currents to the reservoir, and passes through the filter bellowing as a bull.
8 The Sovran dips him in the sea and in the streams, and set in rivers with the waters’ wave moves on. High heaven’s Sustainer at the central point of earth, raised on the fleecy surface Pavamana stands.
9 He on whose high decree the hedvens and earth depend hath roared and thundered like the summit of the sky. Soma flows on obtaining Indra’s friendly love, and, as they purify him, settles in the jars. 10 He, light of sacrifice, distils deliciouy meath, most wealthy, Father and begetter of the Gods. He, gladdening, best of Cheerers, juice that Indra loves, enriches with mysterious treasure earth and heaven, 11 The vigorous and far-seeing one, the Lord of heaven, flows, shouting to the beaker, with his thousand streams. Coloured like gold he rests in seats where Mitra dwells, the Steer made beautiful by rivers and by sheep. 12 In forefront of the rivers Pavamana speeds, in forefront of the hymn, foremost among the kine.
4 Friend whom Rishis love : rishishdna : the word does not occur elsewhere,
and its precise meaning is uncertain, ‘O rishi-enjoyed.’—-Wilson, ‘Thou who playest the part of a Rishi.’—Ludwig. _ 8 The sea and the streams are the firmament and its waters. Soma, who is at the same time the God in heaven and the earthly beverage, is said to combine with the solar rays in the clouds, and thus to cause the rain to descend. See Hillebrandt, V. M.,1.215. Central potnt of earth: the place of sacrifice,
11 By rivers and by sheep; by the purifying waters and the woollen atrainer,
HYMN 86.) THE RIGYEDA. $43
He shares the mighty booty in the’ van of war: the well-armed Steer is puvified by worshippers, 13 This heedful Pavamaua, like a bird sent forth, bath with his wave fluwed onward to the fleecy sieve. OQ Indra, through thy wisdom, by thy thought, O Sage, Soma flows bright and pure between the earth and heaven.
14 He, clad in mail that reaches heaven, the Holy One, filling the firmament, stationed amid the worlds, Knowing the realm of light, hath come to us in rain: he summons to himself his own primeval Sire.
15 He who was first of all to penetrate his forrg bestowed upon his race wide shelter and defeuce. From that high station which he hath in loftiest heaven he comes victorious to all encounters here.
16 Iudu hath started forth for Iudra’s special place, and slights not as a Friend the promise of his Friend. . Soma speeds onward like a youth to youthful maids, and gains the beaker by a course of hundred paths. .
17 Your songs, exhilarating, tuneful, uttering praise, are come into the places where the people meet. Worshippers have exalted Soma with their hymns, and milchkine have come near to meet him with their milk.
18 O Soma, Indu, while they cleanse thee, pour on us accumulated, plentiful, natritious food, Which, ceaseless, thrice a day shall yield us hero power enriched with store of nourishment, and strength, and meath.
19 Far-seeing Soma flows, the Steer, the Lord of hymns, the Furtherer of day, of morning, and of heaven. Mixt with the streams he e.used the beakers to resound, and with the singers’ aid they entered Indra’s heart. 20 On, with the prudent singers, flows the ancient Sage and guided by the men hath roared about the vuts. Producing Trita’sname, may he pour forth the meath, that Vayu and that Indra may become his Friends.
14 His own primeval Sire: or, the ancient Father of this (All). Indra is meant.
15 He: Soma. His form: Indra's, His race: Indra and the Gods.
16 Slights not as a Friend the promise of his Friend: ‘the friend leaves not the stomach of his friend.’— Wilson. Sayana derives samgiram from semyrt, to swallow, instead of from samyrt, to assent. Hundred paths: through the interstices of the wool.
18 Thrice a day: at the three appointed sacrifices.
20 Producing Trita’s name: literally, begetting, that is, making (jandyan) the name of Trita; meaning probably, as Prof. Ludwig suggests, reminding
21 He, being purified, hath made the Mornings shine: this, even this is he who gave the rivers room. He made the Three Times Seven pour outthe milky flow: Soma, the Cheerer, yields whate’er the heart finds sweet. 22 Flow onward, Soma, in thine own celestial forms, flow, Indu, poured within the beaker and the sieve. Sinking into the throat of Indra with a roar, led by the men thou madest Sairya mount to heaven.. 23 Pressed ont with stones thon flowest onward to the sieve, O Indu, entering the depths of Indra’s throat. Far-sighted Soma, now thou Jookest on mankind: thou didst unbar thefcow-stall for the Angirases. 24 In thee, O Soma, while thou purifiedst thee, high-thoughted sages, seeking favour, have rejoiced. Down from the heavens the Falcon brought thee hitherward, even thee, O Indu, thee whom all our hymns adorn. 25 Seven Milch-kine glorify the Tawny-coloured One while with his wave in wool he purifies himself. The living men, the mighty, have impelled the Sage into the waters’ lap, the place of sacrifice.
26 Indu, attaining purity, plunges through the foe, making his ways all easy for the pious man? Making the kine his mantle, he, the lovely Sage, runs like a sporting courser onward through the fleece. 27 The ceaseless watery fountains with their hundred streams sing, as they hasten near, to him the Golden-hned. Him, clad in robes of milk, swift fingers beautify on the third height and in the luminous realm of heaven.
28 These are thy generations of celestial seed: thou art the Sovran Lord of all the world of life. This universe, O Pavamana, owus thy sway; thou, Indu, art the first establisher of Law.
us of Trita, with whom he is closely connected. ‘Generating the water of the threefold (Indra),’— Wilson.
21 The Three Times Seven: the seven celestial rivers, corresponding to the rivers of earth, multiplied by three to accord with the threefold division of the heavens. According to Séyana, cows are meant.
23 Thou didst unbar the cow-stall: didst recover the cattle stolen by the Panis, that is the rays of light that the fiends of darkness had carried off ; the great deed of Indra being ascribed to Soma his inspirer.
25 Seven Milch-kine: the celestial rivers,
26 Making the kine his mantle: he who is afterwards covered or mingled with milk.
AYMN 86.) _ THE RIGVEDA. 345
29 Thou art the sea, O Sage who bringest all to light: under thy Law are these five regions of the world. Thou reachest out beyond the earth, beyond the heavens: thine are the lights, O Pavamana, thine the Sun.
30 Thou in the filter, Soma Pavamana, art purified to support the region for the Gods. The chief, the longing ones have sought to hold thee fast, and all these living creatures have been turned to thee.
31 Onward the Singer travels wer the fleecy sieve: the Tawny Steer hath bellowed in the wooden vats. Hymus have been sung aloud in resonant harpony, and holy songs kiss him, the Child who claims our praise.
32 He hath assumed the rays of Sirya for bis robe, spinning, as he knows how, the triply-twisted thread. He, guiding to the newest rules of Holy Law, comes as the Women’s Consort to the special place.
33 On flows the King of rivers and the Lord of heaven: he follows with a shout the paths of Holy Law. The Golden-hued is poured forth with his hundred streams, Wealth-bringer, lifting up his voice while purified. 34 Fain to be cleansed, thou, Pavamana, pourest out, like wondrous Sira, through the fleece, an ample sea. Purified with the hands, pressed by the men with stones, thou speedest on to mighty booty-bringing war, 25 Thou, Pavamana, sendest food and power in streams: thou sittest.in the beakers as a hawk on trees, For Indra poured as cheering juice to make him glad, as nearest and far-seeing bearer-up of heaven. 36 The Sisters Seven, the Mothers, stand around the Babe, the noble, new-Lorn Infant, skilled in holy song, Gandharva of the floods, divine, beholding men, Soma, that he may reign as King of all the world.
29 Thou art the sea; Soma and the sea being alike producers of rain. Lights: stars.
80 The region: mid-air; the firmament. The chief, the longing ones: the Venas, the Maruts.
32 Spinning...ihe ‘ns © -.4 thread: bearing bis part in morning, noonday and evening -:.ir e. /".» Women’s Consort: Lord and husband of the Waters of heaven. The special place: ‘the consecrated (vessel).’— Wilson.
84 Like wondrous Sira: adorable like the Sun.
86 The Sisters Seven : the great rivers which may providé water for Somasacrifices, Gandharva;: frequently identified with the Sun, here means Soma, the Mvon,
37 As Sovran Lord thereof thou passest through these worlds, O Indu, harnessing thy tawny well-winged Mares. May they pour forth for thee milk and oil rich in sweets: O Soma, let the folk abide in thy decree. 38 O Soma, thou beholdest men from every side: O Pavamana, Steer, thou wanderest through these. Pour out upon us wealth in treasure and in gold: may we have strength to live among the things that be. 39 Winner of gold and goods and cattle flow thou on, set as impregner, Indu, mid the worlds of life. Rich in brays men art thou, Soma, who winnest all: these holy singers wait upon thee with the song. 40 The wave of flowing meath hath wakened up desires: the Steer enrobed in milk plunges into the streams, Borne on his chariot-sieve the King hath risen to war, and with a thousand rays hath won him high renown, Al Dear to all life, he sends triumphant praises forth, abundant, bringing offspring, each succeeding day. From Indra crave for us, Indu, when thou art quaffed, the blessing that gives children, wealth that harbours steeds,
42 When days begin, the strong jnice, lovely, golden-hued, is
recognized by wisdom more aud more each day, He, stirring both the Races, goes between the two, the bearer
of the word of men and word of Gods. 43 They balm him, balm him over, balm him thoroughly, caress the mighty strength and balm it with the meath.
37 Tawny...Mares: harttah; Harits. Cf. IV. 6.9; 18.3; VII. 66, 15; IX. 63. 9. _
38 Through these: there is no substantive. SdAyana supplies apah, waters.
40 Desires: the meaning of vanadndh: ig not certain ; ‘voices (of praise).’— Wilson. With a thousand rays: sahisrabhrishtih : literally, having a thousand edges or sharp points, Cp. IX. 83. 5
41 The blessing: this seems to be very nearly the meaning of brdhma here. But the word may as usual ve rendered by prayer, or devotion. ‘Solicit Indra (to give) us food productive of progeny.’ Wilson,
42 When days begin: according to Sdyana, early in the morning, The commencement of the year is more probably intended. The second half of the stanza is obscurely expressed. It appears to mean that Soma acts as a mediator between heaven and earth, urging men to offer, and the Gods ta receive, worship, bearing up to heaven the hymns and praixes of human worshippers and bringing back to them the assurance that their petitions will be granted. Sayana’s explanation is different: ‘approaching the two men (the praiser and the worshipper or secular and sacred people) he passes in the midst (of heaven and earth, bestowing), upon the upholder (of the rite) both human and divine (riches),’——-Wilson. I follow Ludwig who takes dhartari as nominative singular.
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HYMN 87.] VHE RIGVEDA. 347
They seize the flying Steer at the stream’s breathing-place : cleansing with gold they grasp the Animal herein,
44 Sing forth to Pavamana skilled in holy song: the juice is flowing onward like a mighty stream. He glideth like a serpent from his ancient skin, and like a playful horse the Tawny Steer hath run.
45 Dweller iu floods, King, foremost, he displays his might, set among living things as measurer of days. Distilling oil he flows, fair, billowy, golden-hued, borne on a car of light, sharing one home with wealth.
n 46 Loosed is the heavens’ support, the uplifted cheering juice: the triply-mingled draught flows round into the worlds. The holy hymns caress the stalk that claims our praise, when singers have approached his beauteous robe with song.
47 Thy streams that flow forth rapidly collected run over the fine fleece of the sheep as thou art cleansed. When, Indu, thou art balmed with milk within the bowl, thou sinkest in the jars, O Soma, when expressed.
48 Winner of power, flow, Soma, worthy of onr laud: run onward to the fleece as well-belovéd meath. Destroy, O Indu, all Voracious Rékshasas. With brave sous in the assembly let our speech be bold.
HYMN LXXXVII. Soma Pavaména.
Run onward to the reservoir and seat thee: cleansed by the men speed forward to the battle.
Making thee beauteous like an able courser, forth to the sacred grass with reins they lead thee.
2 Indu, the welf-armed God, is flowing onward, who quells the curse and guards from treacherous-onslaught, Father, begetter of the Gods, most skilful, the buttress of the heavens and earth’s supporter.
3 Rishi and Sage, the Champion of the people, deft and sagacious, Osand in wisdom,
43 At the stream’s breathing-place: where the stream seems to stay still for a moment to recover breath. Cleansing with gold: with gold-ringed fingers. Zhe Animal: Soma,
45 As measurer of days: Soma being identified with the Moon.
46 Triply-mingled : or, poured into three vessels, the dronakalaga, ddhavaniya, and pdtabhrit. Robe: the integuments which cover the juice: that is the exterior of the stalk and shoots.
3 Ugand in wisdom: as wise as the celebrated Usana. Sayana explaing differently, regarding Usand as the discoverer: ‘ Usanas—he verily by his
He hath discovered even their-hidden nature, the Cows’ concealed and most mysterious title. :
4 This thine own Soma rich in meath, O Indra, Steer for the _ Steer, hath flowed into the filter. The strong Free-giver, winning hundreds, thousands, hath reached the holy grass that never fails him.
5 These Somas are for wealth of countless cattle, renown there-
for, and mighty strength immortal.
These have been sent forth, purified by strainers, like steeds who rush to battle fain for glory.
6 He, while Ke cleanses him, invoked of many, hath flowed to give the people all enjoyment. Thou whom the Falcon brought, bring dainty viands, bestir thyself and send us wealth and booty.
7 This Soma, pressed into the cleansing filter, hath run as *twere a host let loose, the Courser; Like a strong bull who whets his horns keen-pointed, like a brave warrior in the fray for cattle.
8 He issued forth from out the loftiest mountain, and fuund kine hidden somewhere in a stable. Soma’s stream clears itself for thee, O Indra, like lightning thundering through the clouds of heaven,
9 Cleansing thyself, and borne along with Indra,Soma, thou goest round the herd of cattle. May thy praise help us, Mighty One, prompt Giver, to the full ample food which thou bestowest.
HYMN LXXXVIII. Soma Pavamdana.
For thee this Soma is effused, O Indra: drink of this juice; for thee the stream is flowing—
Soma, which thou thyself hast made and chosen, even Indu, for thy special drink to cheer thee.
poetic gift discovered the secret milk of those cows which was hidden and concealed.’—Wilson. By fitle or name of the Cows, water appears to be intended. ;
4 Steer for the Steer: or, Strong for the Strong.
5 Mighty strength immortal: ‘ample food and ambrosia.’— Wilson,
8 From out the loftiest mountain: Sdyana makes antérddreh depend upon kilchit, somewhere: ‘This Soma stream has come from on high and has detected the cattle which were in a stall (hidden) somewhere within the mountain.’—Wilson, Grassmann translates: ‘Er ist entsprungen aus dem héchsten Pressstein.’ ‘ He hath sprung forth from the most lofty press-stone.’
9 Lhe herd of cuttle: Soma accompanies Indra in his expedition to recover the stolen cattle,—Sayana. Or the cattle or cows may be the milk with which Soma is mixed,
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2 Like a capacious car hath it been harnessed, the Mighty, to acquire abundant treasures. Then in the sacrifice they celebrated all triumphs won by Nahus in the battle. 3 Like Vayu with his team, moving at pleasure, most gracious when invoked like both Nasatyas, Thou art thyself like the Wealth-Giver, Soma! who grants all boons, like sony-inspiring Pishan. 4 Like Indra who hath done great deeds, thou, Soma, art slayer of the Vritras, Fort-destroy er. Like Pedu’s horse who killed the brood of serpents, thus thou, O Soma, slayest every Dasyu. 2 5 Like Agni loosed amid the forest, fiercely he winneth splendour in the running waters. Like one who fights, the roaring of the mighty, thus Soma Pavamana sends his current. 6 These Somas passing through the fleecy filter, like rain descending from the clouds of heaven, Have been effused and poured into the beakers, swiftly like rivers running lowly seaward. 7 Flow onward like the potent band of Maruts, like that Celestial Host whom none revileth. Quickly be gracious unto us like waters, like sacrifice victorious, thousand-fashioned. 8 Thine are King Varuna’s eternal statutes, lofty and deep, O Soma, is thy glory. All-pure art thou like Mitra the belovéd, adorable, like Aryaman, O Soma, °o HYMN LXXXIX. Soma Pavamana,
Tis Chariot-horse hath moved along the pathways, and Pavamana flowed like rain from heaven.
2 I can make nothing out of the second line of this stanza. The version which I give as a temporary makeshift is founded on Ludwig’s remarks in his. Commentary on the passage, Vol. V. p. 308, of his Rigveda. Wilson, following Sayana, translates :—‘ After this (7. e. after the harnessing of the waggon.—-Note.) may all the races of men expecting our (attack) go to the desirable battle.’ ‘ Now let the races of all men, rising up like trees, come near to him in order to obtain success,’ Would, according to Grassmann, be
nearer the meaning. 4 Pedu's horse: given ta him by the Asvins. See I. 116.6; 117.9; 118.
9; 119. 10.
7 Like sacrifice : according to Séyana, yasaa@h, sacrifice, means here, worthy of sacrifice :—‘ (thou art) of a thousand shapes, adorable like (Indra) the victor in battle.’— Wilson.
8 This stanza is found also in Book I. 91. 3.
With us hath Soma with a thousand currents sunk in the wood, upon his Mother’s bosom.
2 King, he hath clothed him in the robe of rivers, mounted the straightest-guing ship of Order. Sped by the Hawk the drop hath waxed in waters: the father drains it, drains the Father's offspring.
83 They come to him, red, tawny, Lord of Heaven, the watchful Guardian of the meath, the Lion. First, Hero in the fight, he seeks the cattle, and with his eye the Steer is our protector.
4 They harness to the broad-wheeled car the mighty Courser whose back bears meath, unwearied, awful.
The twins, the sisters brighten him, and strengthen—these children of one dame—the vigorcus Racer.
5 Four pouring out the holy oil attend him, sitting together in the same container. To him they flow, when purified, with homage, and still, from every side, are first about him.
6 He is the buttress of the heavens, supporter of earth, and in his hand are all the people. ' Be the team’s Lord a well to thee,the singer: cleansed is the ' sweat plant’s stalk for deed of glory.
7 Fighting, oninjured come where Gods are feasted; Soma, as Vritra-slayer flow for Indra. Vonchsafe us ample riches very splendid: may we be masters of heroic vigour.
HYMN XC. Soma Pavamana.
Uncen on, the Father of the Earth and Heaven hath gone forth like a car to gather booty,
Going to Indra, sharpening his weapons, and in his hand containing every treasure.
2 The father drains it: ‘The scholiast finds it difficult to make sense of this: ptté (paluko lokuh) he supposes to mean the Adhvaryu, who extracts the juice of the Soma which is born from the heaven as from a father; or the first milker may be the yujamdna and the second the dAddvaryu ; or duhe may be repeated out of respect.’—Wilson.
4 Sisters..... children of one dame: the priest’s fingers,
5 Four; the quarters of the sky. Container: the firmament.
6 The team’s Lord: Soma as resembling Vayu. Cp. IX. 88. 8, Sayana explains differently : ‘may (Soma) the fountain (of desires) be possessed of horses for thee (his) adorer,’— Wilson.
1 Father: janitd: generator, of earth by sending rain, and of heaven by obtaining oblations for the gods,—Sayana,
2 Tohim the tones of sacred song have sounded, Steer of the triple height, the Life-bestower. Dwelling in wood as Varuna in rivers, lavishing treasure he distributes blessings.
3 Great Conqueror, warrior-girt, Lord of all heroes, flow on thy way as he who winneth riches ; With sharpened arms, with swift bow, never vanquished in battle, vanquishing in fight the foemen.
4 Giving security, Lord of wide dominion, send us both earth and heaven with all their fulvess. Striving to win the Dawns, the light, the waters, and cattle, call to us abundant vigour. 9
5 O Soma, gladden Varuna and Mitra; cheer, Indu Pavaména ! Indra, Vishnu. Cheer thou the Gods, the Company of Maruts: Indu, cheer mighty Indra to rejvicing. 6 Thns like a wise and potent King flow onward, destroying with thy vigour all misfortunes. For our well-spoken hymn give life, Q Indu. Do ye preserve us evermore with blessings.
HYMN XC. 2 Soma Pavyaména.
As for a chariot-race, the skilful Speaker, Chief, Sage, Inventor, hath, with song, been started.
The sisters ten upon the fleecy summit drive on the Car-horse to the resting-places.
2 The drop of Soma, pressed by wise Nahushyas, becomes the
banquet of the Heavenly People—
Indu, by hands of mortal men made beauteous, immortal, with the sheep and cows aud waters.
© 3 Steer roaring unto Steer, this Pavamana, this juice runs to the white milk of the milch-cow. Through thousand fine hairs goes the tuneful Singer, like Stira by his fair and open pathways. -
hs Ss es an ee 2 Of the triple height: see IX. 71. 7. 4 Call to us: send us with thy shout or roar. 6 The hymn euds with the usual concluding half-line of the hymns ascribed to the Vasishthas, '
1 The skilful Speaker: Soma who makes us eloquent. The resting-places ; sadandni: the seats, the reservoirs in which he settles.
© 37. t-rt--2 5 probably a neighbouring people, See VI. 46. 7, and note on Na. n has the same meaning. ;
3 Sdra: Strya, the Sun. Fair and open: adhvasmdbhih : ‘imperishable,’ — Wilson,
pelBa gpd Qu RS ESS
4 Break down the strong seats even of the demons: cleansing thee, Indu, robe thyself in vigour. Rend with thy swift bolt, coming from above them, those who are near and those who yet are distant.
5 Prepare the forward paths in ancient manner for the new hymn, thou Giver of all bounties. Those which are high and hard for foes to conquer may we gain from thee, Active! Food-bestower !
6 So purifying thee vouchsafe us waters, heaven’s light, and cows, offspring and many children. Give us health, ample land, and lights, O Soma, and grant us long to 1ébk upon the sunshine.
HYMN XCII. Soma Pavaména.
Tue gold-hued juice, poured out upon the filter, is started like a car sent forth to conquer.
He hath gained song and vigour while they cleansed him, and hath rejoiced the Gods with entertainments.
2 He who beholdeth man hath reached the filter: bearing his name, the Sage hath sought his dwelling. The Rishis came to him, seven holy singers, when in the bowls he settled as Invoker. e
3 Shared by all Gods, most wise, propitious, Soma goes, while they cleanse him, to his constant station. Let him rejoice in all his lofty wisdom: to the Five Tribes the Sage attains with Jabour.
4 In thy mysterious place, O Pavamana Soma, are all the Gods, the Thrice-Eleven. Ten on the fleecy height, themselves, self-prompted, and seven fresh rivers, brighten and adorn thee.
5 Now let this be the truth of Pavamana, there where all singers . gather them together, That he hath given us room and made the daylight, hath holpen Manu and repelled the Dasyu. :
5 Those: portions of thee, according to Sayana
6 In the second half of the stanza, instead of taking wt, wide, ample, with kshétram, field, land, Sdéyana joins it, as=urdni, with jyditnshi, lights :— eee our land prosper, diffuse the luminaries widely (in the firmament),—-
ilson.
2 The Rishis: according to Sd4yana, Bharadvaja, Kas i Visvimitra, Jamadagni, Vasish tha ; ‘i so a
3 The Five Tribes: the five Aryan tribes, According to Sdyana, ‘the five classes of beings,’ 7. ¢., four castes and the Nishadas. ia
4 The Thrice-Hleven: see 1,139.11. Zen: the fingers.
5 Manu: as the representative of the Aryan race.
6 As the priest seeks the station rich in cattle, like a true King who goes to great assemblies, Soma hath sought the beakers while they cleansed him, and, like a wild bull, in the wood hath settled.
HYMN XCIUII. Soma Pavamana.
Tew sisters, pouring out the rain together, swift-moving thinkers of the sage, adorn him. Hither hath run the gold-hued Child of Strya and reached the vat like a fleet vigorous courser. 2 Even asa youngling crying to his mothers, the bounteous Steer hath flowed along to waters. i As youth to damsel, so with milk he hastens or®to the chosen meetiug-place, the beaker. § Yea, swollen is the udder of the milch-cow: thither in streams
goes very sapient Indu. The kine make ready, as with new-washed treasures, the
Head and Chief with milk within the vessels.
4 With all the Gods, O Indu Pavamana, while thou art roaring send us wealth in horses. Hither upon her car come willing Plenty, inclined to us, to give us of her treasures. 5 Now unto us mete riches, while they cleanse thee, all-glorious, swelling wealth, with store of heroes. Long be his life who worships thee, O Indu. May he, enriched with prayer, come soon and early. HYMN XCIV. Soma Pavaména,
Wuen beauties strive for him as for a charger, then strive the songs like soldiers for the sunlight.
Acting the Sage, he flows enrobed in waters and song as *twere a stall that kine may prosper.
6 The station rich in cattle: ‘the hall where the victim is stationed ’— Wilson. To great assemblies: or, to war and battle. Zhe wood: the wooden vat or reservoir.
1 Ten sisters: the fingers which press out the juice of the Soma-plant. Thinkers : or thoughts, devotions. According to Sdyana, fingers. Child of Strya: Sayana explains j¢h, offspring, by j@ydh wives, 2. e, the quarters of the heaven, called Stirya’s wives because they are made manifest by his rays.
3 Lhe Head and Chief: ‘the elevated Soma,’-—~-Wilson.
4 Send us; more literally, open or disclose to us.
5 The hymn ends with the half-line which is the special conclusion of the hymns ascribed to Nodhas, See Book L. 58, 60—64,
otitis,
1 The meaning is apparently : when the beautifying “waters hasten emulously to cleanse Soma as though he were a horse, the voices of singing worshippers vie with each other.like the shouts of men who are fighting for
2 The worlds expand to him who from aforetime found light to spread the law of life eternal. The swelling songs, like kine within the stable, in deep devotion call aloud on Indu.
3 When the Sage bears his holy wisdom round him, like a car visiting all worlds, the Hero, Becoming fame, mid Gods, unto the mortal, wealth to the skilled, worth praise mid the Ever-present,
4 For glory born he hath come forth to glory: be giveth life ’ and glory to the singers. They, clothed in glory, have become immortal. He, measured in his course, makes frays successful.
5 Stream to us food and vigour, kine and horseg: give us broad lights and fill the Gods with rapture. All these are easy things for thee to master: thou, Pavamina Soma, quellest foemen.
HYMN XQV. Soma Pavamdna,
Loup neizhs the Tawny Steed when started, settling deep in the wooden vessel while they cleanse him.
Led by the men he takes the milk for raiment: then shall he, through his powers, engender praise-songs.
9 As one who rows drives on his boat, he, Gold-hued, sends forth his voice, loosed on the path of Order. As God, the secret names of Gods he utters, to be evelans on sacred grass more widely.
3 Hastening onward like the waves of waters, our holy i rans are pressing nigh to Soma.
To him they come with lowly adoration, and, longing, enter —
him who longs to meet them. e
4 They drain the stalk, the Steer who dwells on mountains, even as a Bull who ‘decks him on the upland.
light and life. Soma flows on in his wisdom, blent with the waters, and surrounded with hymns into the midst of which he enters as into a stable full of kine in order to make them increase and multiply.
3 The stanza ia somewhat obscure. Worth praise: or, adorable. The Fver. present: the Gods who come to help men. Wilson, following Saya'a, trauslates the second line: ‘then desirous of bestowing upon mortals the wealth that abides with the gods, he (is) to be glorified i in the many places of sacrilice for the preservation of the riches he hag given.’
5 All these; all the Rakshasas, according to Sdyana.
1 Deep in the wooden vessel : literally «: in the belly of the wood.’ 2 He utters: reveala to the priest who is to declare them at sacrifice,
Hymns follow and attend him as he bellows: Trita bears Varuna aloft iu ocean. 5 Sending thy voice ont as Director, loosen the Invoker’s thought,
O Indu, as they cleanse thee. While thou and Indra rule for our advantage, may we be
musters of heroic vigour. HYMN XCVI. Soma Pavam4na. In forefront of the cars forth goes the Hero, the Leader, win-
ning spoil: his host rejoices. Soma endues his robes of lasting colours, and blesses, for his
friends, their calls on Indra. 2 Men decked with gold adorn his golden tensril, incessantly
with steed-impelling homage. The Friend of Judra mounts his car: well-knowing, he comes
thereon to meet the prayer we offer. 8 O God, for service of the Gods flow onward, for food sublime,
as Tudirws d:ink, O Soma. Making the floods, bedewing earth and heaven, come from the
vast, comfort us while we cleanse thee. 4 Flow for prosperity aud constant vigour, flow ow for happi-
ness and high perfection. This is the wish of alf these friends as asseatited this is my
wish, O Soma Pavamina. wise 5 Father of holy hymns, Soma Boye Sawane, the Father of the
earth, Father of heaven ; Father of Agui, Sarya’s poretator, the Father who begat Indra
and Vishnu. 6 Brahman of Gudethe Leader of the poets, Rishi of sages, Bull of s creatures,
Faicon the vultures, Axe of forests, over the cleansing give goes Soma singing.
4 Trita; the preparer of the celestial Soma. Varuna: here meaning “ Soma; ‘the defeater of enemies..—Wilson. Jn ocean: in the firmament. 5 As Director: upavaktéva: upavakid here appears to mean Adhvaryu: yuthAdhvary yuh, —Sayana. Loosen the Invoker’s thought: aid the Hotar or invoking priest to give free utterance to his thought or hymn.
1 Of lasting colours: rabhasdni: ‘hastily made”—Wilson. ‘ Brilliant.’—
Grassmann.
2 Steed-impelling : urging him on, as a whip urges on a horse,
3 From the vast: from the wide firmament. There is no substantive in the text.
6 Brahman of Gods: thou art Brihaspati, the Lord of Prayer, among the Gods, or, chief among the priests, Awe; the handle of the axe being
7 He, Soma Pavamana, like a river, hath stirred the wave of voice, our songs and praises Beholding these inferior powers in cattle, he rests among them as a Steer well-knowing.
8 As Gladdener, Warrior never harmed in battle, with thousand genial streams, pour strength and vigour. As thoughtful Pavamana, urge O Indu, speeding the kine, the plant’s wave on to Indra.
9 Dear, grateful to the Gods, on to the beaker moves Soma, sweet to Indra, to delight him. With hundred powers, with thousand currents, Indu, like & strong car-horse, goes to the assembly.
10 Born in old time as finder-out of treasures, drained with the stone, decking himself in waters, Warding off curses, King of all existence, he shall find way for prayer the while they cleanse him.
11 For our sage fathers, Soma Pavamdna, of old performed, by thee, their sacred duties. Fighting unvanquished, open the enclosures: enrich us with large gifts of steeds aud heroes. 12 As thou didst flow for Manu Life-bestowing, Foe-queller, Comforter, rich iy, oblations, Even thus flow onwaré now conferring riches: combine with Indra, and bring forth thy weapons.
13 Flow onward, Soma, rich in wyeets and holy, enrobed in waters on the fleecy summit. Settle in vessels that are full of fatness, ag cheering and most gladdening drink for Indra. 14 Pour, hundred-streamed, winner of thousands, nighty at the Gods’ banquet, pour the rain of heaven, While thou with rivers roarest in the beaker, and blent with milk prolongest our existence. 15 Purified with our holy hymns, this Soma o’ertakes malignities like some strong charger,
naturally made of the strongest wood.—M. Miiller, Ludwig thinks that lightning may be intended. According to the St. Petersburg Lexicon, svadhitih here means a tree with very hard wood. See V. 32. 10.
7 The second line is obscure. Wilson translates: ‘the showerer (of benefits) behulding the hidden (treasure) presides over these irresistible powers, knowing about the cattle,’
9 Goes to the assembly : ‘ proceeds like a strong horse to battle.’—-Wilson.
11 The enclosures: the obstructions which keep the rain from falling.
13 Full of fatness; ghritdvdnti: according to Sayana, ‘ water-holding.
' FIYMN 96.3 | PHE RIGVEDA. 357
Like fresh milk poured by Aditi, like passage in ample room, or like a docile car-horse.
16 Cleansed by the pressers, armed with noble weapons, stream to us the fair secret name thou bearest. Pour booty, like a horse, for love of glory: God, Soma, send us kine, and send us Vayu.
17 They deck him at his birth, the lovely Infant, the Maruts with their troop adorn the Car-horse. By songs a Poet and a Sage by wisdom, Soma goes singing through the cleansing filter. 18 Light-winner, Rishi-minded, Rishi-maker, hymned in a thousand hymns, Leader of sages, A Steer who strives to gain his third form, Soma is, like Viraj, resplendent as a Singer.
19 Hawk seated in the bowls, Bird wide-extended, the Banner seeking kine and wielding weapons, a
Following close the sea, the wave of waters, the great Bull tells his fourth form and declares it.
20 Like a fair youth who decorates his body, a courser rushing to the gain of riches, A steer to herds, so, Rowing to the pitcher, he with a roar hath passed into the beakers. 21 Flow on with might as Pavamana, Indu: flow loudly roaring through the fleecy filter. Enter the beakers sporting, as they cleanse thee, and let thy gladdening juice make Indra joyful. ° 22 His streams have been effused in all their fulness, and he hath entered, balmed with milk, the goblets. Singing his pSalm, well-skilled insong, a Chanter, he comes as ’twere to his friend’s sister roaring.
23 Chasing our foes thou comest, Pavamana! Indu, besung, as lover to his darling.
As a bird flies and settles in the forest, thus Soma settles,
purified, in goblets. :
15 By Aditu; regarded as the Cosmic Cow.
16 Vayu: the breath of lite, life.—Sdyana.
18 His third form: the form that he wears in heaven; ‘the third region (heaven).’—Wilson, Vird7: splendid or most illustrious Indra.—Sfyana,
19 The banner: drapsch: usually meaning, a drop, or a spark. See IV.13. 2, His fourth form: the Moon, According to Séyana, the region of the Moon which is said to be above that of the Sun,
22 As ‘twere to his friend's sister: Sdyana explains j@mim, sister, by jdydm, wife: ‘like (a libertine) to the wife of a friend.’—Wilson. The meaning ig probably no more than ‘ag lover to his darling’ in the following stanza.
24 With full stream and abundant milk, O Soma, thy beams come, like a woman, as they cleanse thee. He, gold-hued, rich in boons, brought to the waters, hath roared within the goblet of the pious.
HYMN XOVIL. Soma Pavaména,
Mapbz pure by this man’s urgent zeal and impulse, the God hath to the Gods his juice imparted.
He goes, effused and singing, to the filter, like priest to measured seats supplied with cattle.
2 Robed in fair raiment meet to wear in battle, a mighty Sage pronouncirg invocations, Roll onward to the beakers as they cleanse thee, far-seeing at the feast of Gods, and watchful.
3 Dear, be is brightened on the fleecy summit, a Prince among us, nobler than the noble. Roar out as thou art puritied, run forward. Do ye preserve us evermore with blessings. 4 Let us sing praises to the Gods: sing loudly, send ye the Soma forth for mighty riches. Let him flow, sweetly-flavoured, through the filter, and let our pious one rest in the pitcher. ° 5 Winning the friendship of the Deities, Indu flows in a thousand streams to make them joyful. Praised by the men after the ancient statute, he hath come nigh, for our great bliss, to Indra.
6 Flow, Gold-hued, cleansing thee, to enrich the singer: let thy juice go to Indra to support him.
Come nigh, together with the Gods, for bounty. Do ye preserve us evermore with blessings.
7 The God declares the Deities’ generations, like Usana, proclaiming lofty wisdom. With brilliant kin, far-ruling, sanctifying, the Boar advances, singing, to the places. Sa NN eS el Sein a vl ey _ 1 Orgent zeal and impulse: heménd, by impulse (from the root Ai) is said by Séyana to mean ‘by gold,’ that is, by the gold-adorned hand of the priest. Measured sects supplied with cattle: ‘the halls prepared (for sacrifice) containing victims,’—Wilson. Singing: the sound of the fowing juice is commpared to the priest’s recitation of sacred texts. 7 The God: Soma, who has been called the Father of the Gods. Like sand: the sound of the flowing and dropping Soma juice is Hkened to the song of the famous sage and sacred poet. Zhe Boar; strong, swift Soma. Singing; making a sound with the descending drops of juice. SAyana explains differently :—‘ making a noise (as) a wild boar (makes a noise) with its foot,’— Wilson, The places : the filters.
8 The Swans, the Vrishaganas from anear us have brought their restless spirit to our dwelling. Friends come to Pavamana meet for praises, and sound. in concert their resistless music.
9 He follows the Wide-strider’s rapid movement: cows low, 4s ’twere, to him who sports at pleasure.
He with the sharpened horns brings forth abundance: the Silvery shines by night, by day the Golden.
10 Strong Indu, bathed in milk, fows on for Indra, Soma exciting strength, to make him joyful. He quells maliguities and slays the demons, tlke King of mighty power who brings us comfort. i
11 Then in a stream he flows, milked out with press-stones, mingled with sweetness, throuzh the fleecy filter—
Indu rejoicing in the love of Indra, the God who gladdens, for the God’s enjoyment.
12 As he is purified he pours out treasures, a God bedewing Gods with his own juices. Indu hath, wearing qualities by seasons, on the raised fleece engaged the ten swift fingers.
13 The Red Bull bellowiig to the kine advances, causing the heavens and earth to roar and thunder. Wellis he heard like Indra’s shout iu battle: letting this voice be known he hastens hither.
14 Swelling with milk, abounding in sweet flavours, urging the . meath-rich plant thon goest onward, Raising a shout thou flowest as they cleanse thee, when thou, O Soma, art effused for Indra.
15 So flow thou on inspiriting, for rapture, aiming death-shafts at him who stays the waters. Flow to us wearing thy resplendent colour, effused and eager for the kine, O Soma.
8 The Swans: the singers, descendants of the Rishi Vrishagana.
9 The Wide-strider’s rapid movement: the swift course of the Sun. Cows low ag ’twere: Sayana explains gfrah. cows. by anye gantdrah. other goers, tnkes nd@ as negative, and derives mimate from md, to measure, instead of from mf, to bleat or low.:—‘ other goers cannot overtake him (though he is) moving easily.’—Wilson. He with the sharpened horns: Soma as the Moon: the silvery light by night and the golden-coioured juice by day.
12 Weuring qualities by seusons: * clothed in pleasant radiance according to the season.’ Wilson.
15 Him who stays the waters; Vritra.
360 | ‘THE HYMNS OF [BOOK IX,
16 Pleased with us, Indu, send us as thou flowest good easy paths in ample space and comforts. Dispelling, as ’twere with a club, misfortunes, run o’er the height, run o’er the fleecy sumuit.
17 Pour on us rain celestial, quickly streaming, refreshing, fraught with health and ready bounty. Flow, Indu, send these Winds thy lower kinsmen, setting them free like locks of hair unbraided. 18 Part, like a knotted tangle, while they cleanse thee, O Soma, righteous and unrighteous conduct. Neigh like atawny courser who is loosened, come like a youth, O God, & house-possessor. 19 For the Gods’ service, for delight, O Indu, run o’er the height, run o’er the fleecy summit. With thousand streams, inviolate, sweet-scented, flow on for
giin of strength that conquers heroes. 20 Without a car, without a rein to guide them, unyoked, like coursers started in the contest, These brilliant drops of Soma juice run forward. Do ye, O Deities, come nigh to drink them. 21 So for our banquet of the Gods, 9 Indu, pour down the rain of heaven into the vessels. May Soma grant us riches songht with longing, mighty, exceeding strong, with store of heroes. 22 What time the loving sgpirit’s word had formed him Chief of all food, by statute of the Highest, Then loudly lowing came the cows to Indu, the chosen, wellloved Master in the beaker, 23 The Sage, Celestial, liberal, raining bounties, pours as he flows the Genuine for the Truthful. The King shall be effectual strength’s upholder: he by the ten bright reins is mostly guided. 24 He who beholds mankind, made pure with filters, the King supreme of Deities and mortals, From days of old is Treasure-Lord of riches: he, Indu, cherishes fair well-kept Order, —
17 Winds: cf. ‘Vayu is Soma’s guardian God’ (X. 85. 5).
22 Séiyana’s explanation of the first line is extremely laboured :—‘ When Ghesptalas oe eee eS netifies him as that of a nuisy (crowd) infront «ch ett for the support (he affords),’—- Wilson,
23 The Genuine for the Truthful: ritam rittya: the Soma juice for Indra. The ten bright reins: or rays, t. ¢, the fingers, The half-line is difficult,
25 Haste, like a steed, to victory for glory, to Indra’s and to Vayu’s entertainment. Give us food ample, thousandfold: be, Soma, the finder-out of riches when they cleanse thee.
26 Effused by us let God-delighting Somas bring as they flow a home with noble heroes— Rich in all boous like priests acquiring favour, the worshippers of heaven, the best of Cheerers.
27 So, God, for service of the Gods flow onward, flow, drink of Gods, for ample food, O Soma. For we go forth to war against the mighty: make heaven and earth well stablished by thy cleansing. «
28 Thou, yoked by strong men, neighest like a courser, swifter than thought is, like an awful lion. By paths directed hitherward, the straightest, send thou us happiness, Indu, while they cleanse thee.
29 Sprung from the Gods, a hundred streams, a thousand, have been effused : sages prepare and purge them. Bring us from heaven the means of winning, Indu; thou art forerunner of abundant riches.
30 The streams of days were poured as’twere from heaven: the wise King doth not treat his friend unkindly. Like a son following his father’s wishes, grant to this family success and safety. 31 Now are thy streams poured forth with all their sweetness, when, purified, thou goest throuvh the filter. The race of kine is thy gift, Pavamdnua: when born thou madest Sirya rich with brightness. 32 Bright, bellowmg along the path of Order, thou shinest as the form of life eternal. Thou flowest on as gladdening drink for Indra, sending thy voice out with the hymns of sages. 33 Pouring out streams at the Gods’ feast with service, thou, Soma, lookest down, a heavenly Eagle. Enter the Soma-holding beaker, Indu, and with a roar approach the ray of Surya. 34 Three are the voices that the Courser utters: he speaks the thought of prayer, the law of Order.
80 The streams of days: the libations of Soma Juice which we offered every day, Jike a son: the Soma juice is regarded as the son of the yajamdna or sacrificer who causes it to be prepared.
34 The Courser is Soma, and the three voices (witchah) or words which he utters are accurding to Saéyaua praises or sacred texts in the form of the three
To the Cow’s Master come the Cows inquiring: the hymns With eager longing come to Soma: 35 To Soma come the Cows, the Milch-kine longing, to Soma sages with their hymns inquiring. | Soma, effused, is purified and blended: our hymns and Trishtup songs unite in Soma.
36 Thus, Soma, as we pour thee into vessels, while thou art purified flow for our welfare. Pass into Indra with a mighty roaring: make the voice swell, and generate abundance. 37 Singer of tfue songs, ever-watchful, Soma hath settled in the _ladles when they cleanse him. Him the Adhvaryus, paired and eager, follow, leaders of sacrifice and skilful-handed. 38 Cleansed near the Sun as ’twere, he as Creator hath filled full heaven and earth, aud hath disclosed them. He by whose dear help men gain all their wishes shall yield the precious meed as to a victor. 39 He, being cleansed, the Strengthener and Increaser, Suma the Bounteous, helped us with his lustre, Wherewith our sires of old who knew the footsteps found light and stole the cattle from the mountain. 40 In the first vault of heaven loud roared the Ocean, King of all being, generating creatures. Steer, in the filter, on the fleecy summit, Soma, the Drop effused, hath waxen mighty. 41 Soma the Steer, in that as Child of Waters he chose the Gods, performed that great achievement. He, Pavamina, granted strength to Iudr&; he, Indu, generated light.in Sfirya, 42 Make Vayu glad, for furtherance and bounty: cheer Varuna and Mitra, as they cleanse thee. Gladden the Gods. gladden the host of Maruts; make Heaven and Earth rejoice, O God, O Soma. 43 Flow onward righteous slayer of the wicked, driving away our enemies and sickness, Blending thy milk with milk which cows afford us. We are thy friends, thou art the Friend of Indra.
Vedas. The three tones, low, middle, and high, are probably intended. Or wdhnih (the courser) may mean the bearer of the oblation, yajamdénu, as Sfyaua explains.
40 Jn the first vault: that isin the higheat firmament. Zhe Ocean: Soma.
TSR WRG S Ree
RYMN 97.) PHE RIGVEDA., 363
‘44 Pour usa fount of meath, a spriug of treasure; send us a hero son and happy fortune. Be sweet to Indra when they cleanse ise: Indu, and pour down riches on us from the ocean.
45 Strong Soma, pressed, like an impetuous courser, hath flowed in stream as a flood speeding downward. Cleansed, he hath settled in his wooden dwelling: Indu hath flowed with milk and with the waters.
46 Strong, wise, for thee who longest for his coming, this Soma here flows to the bowls, O Indra. He, chariot-borne, sun-bright, and truly potert, was poured forth like the longing of the pious.
47 He, purified with ancient vital vigour, pervading all his Daughter’s forms and figures, Finding his threefold refuge in the waters, goes singing, as a priest, to the assemblies. 48 Now, chariot-borne, flow unto us, God Soma, as thou art purified flow to the saucers, Swectest in waters, rich in meath, and holy, as Savitar the God is, truthful-minded. 49 To feast him, fow mid song and hymn, to Vayu, flow purified to Varuna and Mitra. Flow to the song-inspiring car-borne Hero, to mighty Indra, him who wields the thunder. 50 Pour ou us garments that shall clothe us meetly, send, purified, milch-kine, abundant yielders. God Soma, send us chariot-drawing horses that they may bring: us treasures bright and golden. 51 Send to us in a stream celestial riches, send us, when thou art cleansed, what earth containeth, So that thereby we may acquire possessious and Rishihood in Jamadagni’s manner.
52 Pour forth this wealth with this purification : flow onward to
the yeliow lake, O Indu. Le
Here, too, the Ruddy, wind-swift, full of wisdom, shall give a son to him who cometh quickly.
47 His Daughter's forms and figures : Soma pervades, and imparts a share of his nutritions power to, the grasa, herbs, and shrubs which are the varied forms assumed by Earth his dau ghter,
51 Rishihood in Jamadagni’s manner: ‘make our sacred prayer (sweet) as Jamadagni.’—-Wilson.
52 Yellow ; the meaning of m@nschatvé is uncertain. See VII, 44, 3, note
ae
&
53 Flow on for us with this purification to the famed ford of. thee whose due is glory. e May the Foe-queller shake us down, for triumph, like a tree’s | ripe fruit, sixty thousand treasures. 54 Eagerly do we pray for those two exploits, at the blue lake and Prisana, wrought in battle. He sent our enemies to sleep and slew them, and turned away the foolish and unfriendly. 55 Thou comest unto three extended filters, and hastenest through each one as they cleanse thee. Thou art the giver of the gift, a Bhaga, a Maghavan for | liberal fords, O Indu. 56 This Soma here, the Wise, the All-obtainer, fows on his way as King of all existence. Driving the drops at our assemblies, Indu completely traverses the fleecy filter. 57 The Great Inviolate are kissing Indu, and singing in his place
like eager sages. The wise men send him forth with ten swift fingers, and balm
his form with essence of the waters. 58 Soma, may we, with thee as Pavamina, pile up together all
our spoil in battle. This boon vouchsafe us Varuna and Mitra, and Aditi and
Sindhu, Earth and Heaven ! HYMN XCVIII. Soma Pavamdana.
STREAM on us riches that are sought by many, best at winning
strength, Riches, O Indu, thousandfold, glorious, conquering the great.
53 Zo the fumed ford: possibly, as Ludwig suggests, the aid of Soma is craved at some ford of a neighbouring river, famous on account of a battle saad has been fought there, and destined to be the scene of an approaching conflict,
54 The first line is conjecturally translated after Ludwig, who takes Priguna to bethe name ofa place. Sayana’s elaborate explanation is different :—‘ These two great acts, the raining (of arrows) and the humiliation (of foes), are the givers of happiness ; they are deadly either in a fight on horseback or in a hand-to-hand fight.’—Wilson, Here Sayana explains manschatvé (at the blue or yellow lake?) by ‘in battle with horses,’ and prigsane (at Prisana ?) by ‘in close, or hand-to-hand encounter.’ Two victories appear to be referred to, and that is about all that can be said.
55 The three extended filters are said to be fire, wind, and sun, in addition to the one artificial filter of wool.
57 The Great Inviolate: the Gods. Késsing: or sipping. 58 All our spoil in buitle; yet to be won in the approaching fight wherein
we look to Soma for help and victory,
2 Effused, he hath, as on a car, Invested him in fleecy mail : Onward hath Indu flowed’in streams, impelled, surrounded by the wood.
3 Effused, this Indu hath flowed on, distilling rapture, to the fleece : He goes erect, as seeking kine, in stream, with light, to sacrifice.
4 For thou thyself, O Indu, God, to every mortal worshipper Attractest riches thousandfold, made manifest in hundred forms. Ԥ Good Vritra-slayer, may we be still nearest to this wealth of thine Which many crave, nearest to food and happiness, Resistless One!
6 Whom, bright with native splendour, crushed between the pair of pressing-stones— The wavy Friend whom Indra loves—the twice-five sisters dip and bathe, 7 Him with the fleece they purify, brown, golden-hued, beloved of all, Who with exhilarating juice goes forth to all the Deities. 8 Through longing for this sap of yours ye drink what brings ability, Even him who, dear as heaven’s own light, gives to our princes high renawn. 9 Indu at holy rites produced you, Heaven and Earth, the
- Friends of men, _Hill-haunting God the Goddesses, They bruised him where the roar was loud. 10 For Vritra-slaying Indra, thou, Soma, art poured that he may drink, | Poured for the guerdon-giving man, poured for the God who sitteth there.
11 These ancient Somas, at the break of day, have flowed into the sieve, Snorting away at early morn these foolish evil-hearted ones.
2 By the wood: the wooden vat or trough.
8 Seeking kine: desirous of the milk which is to be mixed with his juice.
9 This stanza is cifficult. Sdyana explains it differently :-—‘ Divine heaven and earth the progeny of Manu, the Some juice is generated at your sacrifices, radiant, abiding in the grinding stones ; (the priests) bruise him at the loudsounding ceremony.’—Wilson. Hill-haunting: cf. TX. 85. 10.
10 For the guerdon-giving man: for the good of the institutor of the sacrifice,
11 Snorting away; driving away with the bubbling sound they make, -
12 Friends, may the princes, ye and we, obtain this Most Re-
splendent One, Gain him who hath the smell of strength, win him whose« home is very strength.
HYMN XCIX. Soma Pavamana, Tuy for the Bold and Lovely One ply manly vigour like a bow : Joyous, in front of songs they weave bright raiment for the Lord Divine. 2 And he, made beautiful by night, dips forward into strengthening food, ; What time the sacrificer’s thoughts speed on his way the Golden-kued. | 3 We cleanse this gladdening drink of his, the juice which Indra chiefly drinks, — That which kine took into their mouths, of old, and princes take it now. 4 To him, while purifying, they have raised the ancient psalm of praise : And sacred songs which bear the names of Gods have supplicated him. : 5 They purify him as he drops, courageous, in the fleeey sieve. Him they instruct as messenger to bear the sage’s morning prayer. | 6 Soma, best Cheerer, takes his seat, the while they cleanse him
in the bowls. He as it were impregns the cow, and babbles on, the Lord of Song.
12 Who hath the smell of strength: vitjagiundhyam: ‘fragrant and invigorating.’ — Wilson. ‘ Forming or having a wagon-load of goods or spoil.’—S, P. Lexicon. Him whose home t3 strength: vitjupastyam; ‘food and dwellings.’— Wilson. ‘Him who has a house full of goods.’—S. P. Lexicon.
]
1 They: the priests. Ply manly vigour like a bow: ‘stretch the bow ‘of manhood.’— Wilson. They exert all their manly strength, or as Benfey, suggests, attack and storm the God with prayer and sacrifice, ‘ beseeching and besieging’ as Milton says. Zhe Lord Divine: the Asura (Zend, Ahura), here meaning Soma,
2 By night: kshap@: ‘atthe end of the night.’--Wilson. Ludwig translates kshap@ by ‘ der fiirst,’ ‘ the prince.’
3 Which kine took into their mouths : in the form of the juices of grass from which the milky portion of the libation is evolved.
4 Sayana’s explanation of the second line of this stanza, is different :—‘ and the fingers exercising their pressure are able (to prepare the oblation) for the
gods.’-—~ Wilson. 6 He as it were tmpreyns the cow: meaning, perhaps, as Ludwig suggests,
that the milk becomes efficacious as a libation only when it is mixed with Soma juice,
HYMN 100.) THE RIGVEDA. ° 367
He is effused and beautified, a God for Gods, by skilful men. He penetrates the mizhty floods collecting all he knows therein.
Pressed, Indu, guided by the men, thou art led to the cleaning sieve.
Thou, yielding Indra highest joy, takest thy seat within the bowls.
HYMN C. Soma Pavamana.
Tru Guileless Ones are singing praise to Indra’s well beloved Friend,
As, in the morning of its life, the mothers lick the new-born calf, a
(a O Indu, while they cleanse thee, bring, O Soma, doubly-waxing wealth : Thou in the worshipper’s abode causest all treasures to inincrease.
Sct free the song which mind hath yoked, even as thunder frees the rain:
All treasures of the earth and heaven, QO Soma, thou dost multiply.
Thy stream when thou art pressed runs on like some victorious warriors steed, -
Hastening onward through the fleece like a swift horse who wins the prize.
Flow on, Sage Soma, with thy stream to give us mental power and strength,
Effused for Indra, for his drink, for Mitra and for Varnna.
Flow to the filter with thy stream, effused, best winner, thou, of spoil,
O Soma, as mosf rich in sweets for Indra, Vishnu, and the Gods.
The mothers, void of guiles, caress thee, Golden-coloured, in the sieve,
As cows, O Pavamina, lick the new-born calf, as Law commands.
7 Collecting all he knows therein: the meaning of this half-line is not clear: —‘wheu he is recognized amongst these (peuple) as the giver (of riches). — Wilson.
Sprmcterematentaod
1 The Guileless Ones: the vasativart waters.
7% As Luw commands : vidharmani; ses Bergaigne, La Religion” Védique, ITI. 218. note 2. ‘At the sacrifice,” —Wilson, ‘In the realm of heaven,’ Grassmann,
868 | “DHE HYMNS OF - (Boor mm
8 Thou, Pavamana, movest on with wondrous rays to great re —
nown. : Striving within the votary’s house thou drivest all the glooms
away. 9 Lord of great sway, thou liftest thee gneve) the heeyens, above the earth. Thou, Pavaména, haat assumed thy coat of eal in thajesty. HYMN CL Soma Pavamana, For first possession of your juice, for the exhilarating drink, Drive ye away the 008 my friends, drive ye the long-tongued dog away,” 2 He who with purifying stream, effused, comes flowing hitherward, . Indu, is like an able steed. 3 The men with all-pervading song send unassailable Soma forth, _ By pressing-stones, to sacrifice. 4 The Somas, very rich in sweets, for which the sieve is destined, flow, Effused, the source of Indra’s joy: may your strong juices reach the Gods, 5 Indu flows on for Indra’s sake : thus have the Deities declared. The Lord of Speech exerts himself, Ruler of all, because of
might. 6 Inciter of the voice of song, with thousand streams the ocean flows, Even Soma, Lord of opulence, the Friend of Indra, day by day. ~ 7 As Pishan, Fortune, Bhaga,-comes this Soraa while they make him pure. He, Lord of all the multitude, hath looked upon the earth and. heaven. 8 The dear cows lowed in joyful mood together to the gladdening drink. The drops as they were purified, the Soma juices, made them paths. 9 O Pavamana, bring the juice, the mightiest, worthy to be famed, Which the Five Tribes have over them, whereby we may win opulence.
se Ee a
9 The coat of mail: drépim ; see TX. 86, 14,
1 Drwe ye away; prevent dogs or Rékshasas from drinking the Soma juice.
10 For us the Soma juices flow, the drops best furtherers of our
weal, Effused as friends, without a spot, benevolent, finders of the
light. 11 Effused by means of pressing-stones, upon the ox-hide visible, They, treasure-tinders, have announced food unto us from every side. 12 These Soma juices, skilled in song, purified, blent with milk and curd, When moving and when firmly laid in oil, resemble lovely Suns. 13 Let not the power of men restrain the voice ‘ef the outpouring juice: As Bhrigu’s sons chased Makha, so drive ye the greedy hound away. 14 The Friend hath wrapped him in his robe, as in his parents’ arms, & son. He went, as lover to a dame, to take his station suitor-like.
15 That Hero who produces strength, he who hath propped both worlds apart, | Gold-hued, hath wrapped him in the sieve, to settle, priestlike, in his place. 7 16 Soma upon the ox’s skin through the sheep’s wool flows purified. Bellowing out, the Tawny Steer goes on to Indra’s special place.
HYMN CII. Soma Pavamina,
Tur Child, when blended with the streams, speeding the plan of sacrifice, Surpasses all things that are dear, yea, from of old.
2 The place, near the two pressing-stones of Trita, hath he occupied, Secret and dear through seven lights of sacrifice.
13 Makha: apparently, a demon whose name does not occur again in the Rigveda.
16 Special place: ‘prepared station.’—Wilson. The vessel containing the libation appropriated to Indra.
1 The streams: literally ‘the great,’ ‘waters’ being understood. .
2 Jam indebted to Prof. Macdonell (Journal of the R. A. S.. July, 1898, pp. 457-8) for the translation and explanation of this and the following very difficult stanzas. The place: far away iu heaven where Trita presses and prepares the celestial Soma for Indra. He; Soma. Dear: to Soma, Seven lights of sacrifice: probably the seven rays or tongues of the sacrificial fire with which Soma is closely conuected. ‘Through the seven ordinances of sacrifices.’—Macdonell.
3 Urge to three courses, on the heights of Tvita, riches in a stream : He who.is passing wise measures his courses out. 4 Even at his birth the Mothers Seven taught him, for glory, like a sage, HE So that he, firm and sure, hath set his mind on wealth. _ 5 Under his sway, of one accord, are all the guileless Deities :. Warriors to be envied, they, when they are pleased. 6 The Babe whom they who strengthen Law have generated, fair to see, Much longed’ for at the sacrifice, most hberal Sage,— 7 To him, united, of themselves, come the young Parents of the _ rite, When they adorn him, duly weaving sacrifice, & With wisdom and with radiant eyes unbar to us the stall of heaven, Speeding at solemn rite the plan of Holy Law.
HYMN CIIl. Soma Pavamana.
To Soma who is purified as ordering Priest the song is raised : Bring meed, as’twere, to one who makes thee glad with hymns. 2 Blended with milk and curds he flows on through the long | wool of the sheep. The Gold-hued, purified, makes him three seats for rest. 8 On through the long wool of the sheep to the meath-dropping vat he flows: The Rishis’ sevenfold quire hath sung aloud to him. 4 Shared by all Gods, Infallible, the Leader of our holy hymns, Golden-hued Soma, being cleansed, hath reached the bowls.
8 ‘The main justification of my interpretation,’ says Prof. Macdonell, ‘is that I supply no extraneous word with ‘trfni,’ but explain it by the third line. The meaning of my travslation is: ‘Do thou, Soma, on the heights of Trita, direct the fertilizing streams which produce wealth into the channels of Trita, for thou knowest these channels, having measured them out with, thy streams,’ Three courses: or channels, of Trita. Me who is passing wise ¢ Soma. His: Trita’s.
4 The Mothers Seven: the Seven Rivers.
5 Warriors to be envied: the meaning of the line is uncertain.
6 They who strenythen Law: according to Styana, the vasativart waters.
7 The young Parents of the rite: ever-young, fresh and strong Heaven and Earth,
2 Three seats for rest ; three reservoirs in which he may settle. The dronakalaga, the ddhavaniya, and the piiabhrit.
3 The Rishis’ sevenfold quire; “the seven metres of the Rishis,’— Wilson.
wee
Pret
a
HYMN 105.)
re
ger DHE RIGVEDA.. 37t
thy Godlike qualities, associate with Indra, go, : ee eee ete by priests, Immortal One. : G Likeo-« Car-horse who shows his strength, a God effused for _~ Deities, The penetrating Pavamana flows along. HYMN CIV. Soma Pavaména. Sit down, O friends, and sing aloud to him who purifies himself: Deck him for glory, like a child, with holy rites. 2 Unite him bringing household wealth, even as a calf, with mother kine, Him who hath double strength, the God-delighting juice. 3 Purify him who gives us power, that he, mést Blessed One, may be A banquet for the Troop, Mitra, and Varuna. 4 Voices have sung aloud to thee as finder-out of wealth for us: We clothe the hue thou wearest with a robe of milk, 5 Thou, Indu, art the food of Gods, O Sovran of all gladdening drinks : As Friend for friend, be thou best finder of success. 6 Drive utterly away from us each demon, each voracious fiend, The godless and the falge: keep sorrow far away. HYMN CV. Soma Pavam4na. Sine ye aloud, O friends, to hin who makes him pure for gladdening drink : They shall make sweet the Child with sacrifice and laud. 2 Like asa calf with mother cows, so Indu is urged forth and sent, Glorified by our hymns, the God-delighting juice. 3 Effectual means of power is he, he is a banquet for the Troop, He who hath bten effused, most rich in meath, for Gods. 4. Flow to us, Indu, passing strong, effused, with wealth of kine and steeds : I will spread forth above the milk thy radiant hue. 5 Lord of the tawny, Indu, thou whoart the Gods’ most special food, . As Friend to friend, for splendour be thou good to men.
5 After thy Godlike qualities : according to Sayana, ‘ to the hosts of the gods,’
6 Penetrating: vydnasth: ‘spreading widely into the vessels.’— Wilson.
oe
2 Unite him: ‘ Associate him the support of the mansion with the mater-
nal (waters) as the calf (with the mother),.’—Wilson
3 The Troop: the banded Maruts. 5 Lord of the tawny: harindm; Sayana supplies pastndm, cattle.
$72 THE HYMNS OF [BOOK 1X,
6 Drive utterly, far away from us each godless, each voracious oe:
QO Indu, overcome and drive the false afar.
HYMN CVI. Soma Pavamdna. To Indra, to the Mighty Steer, may these gold-coloured juices go, Drops rapidly produced, that find the light of heaven, 2 Effused, this juice victorious flows for Indra, for his maintenance. Soma bethinks him of the Conqueror, as he knows. 3 May Indra in his raptures gain from him the grasp that gathers spoil, oe And, winning waters, wield the steer-strong thunderbolt. 4 Flow vigilant for Indra, thou Soma, yea, Indu, run thou on: ' Bring hither splendid streugth that finds the light of heaven.
5 Do thou, all-beautiful, purify for Indra’s sake the mighty juice, Path-maker thou, far seeing, with a thousand ways.
6 Best finder of prosperity for us, most rich in sweets for Gods, Proceed thou loudly roaring on a thousand paths.
7 OIndu, with thy streams, in might, flow for the banquet of
the Gods: Rich in meath, Soma, in our beaker take thy place.
8 Thy drops that swim in water have exalted Indra to delight : The Gods have drunk thee up for immortality,
9 Stream opulence to us, ye drops of Soma, pressed and purified, Pouring down rain from heaven in floods, and finding light.
10 Soma, while filtered, with his wave flows through the long wool of the sheep, Shouting while purified before the voice of song.
11 With songs they send the Mighty forth, sporting in wood, above the fleece : Our psalms have glorified him of the triple height. 12 Into the jars hath he been leosed, like an impetuous steed for war, And lifting up his voice, while filtered, glided on.
13 Gold-hued and lovely in his course, through tangles of the wool he flows, And pours heroic fame upon the worshippers,
7 A SE ea a eT The hymn is a sort of rifaccimento of Hymn 104, 2 For his maintenance: bhdrdya: or, for battle. The Conqueror: Indra. 11 Him of the triple height: triprishthdm: the three heights are probably the firmament, the mountain, and the altar. ‘Abiding in three receptacles,’ — Wilson.
14 Flow thus, a faithful votary: the streams of meath have been effused. Thou comest to the filter, singing, from each side.
HYMN CVII. Soma Pavaména.
Hznor sprinkle forth the juice effused, Soma, the beat of sacred gifts, Who, friend of man, hath run amid the water-streams. He hath pressed Soma out with stones. 2 Now, being purified, flow hither through the Heece inviolate and most odorous. Ye We gladden thee in waters when thou art effused, blending thee still with juice and milk, 3 Pressed ont for all to see, delighting Gods, Indu, Far-sighted One, is mental power. 4 Cleansing thee, Soma, in thy stream, thou flowest in a watery robe : Giver of wealth, thou sittest in the place of Law, O God, a fountain made of gold. 5 Milking the heavenly udder for dear meath, he hath sat in the aucient gathering-place, Washed by the men, the Strong, Far-seeing One streams forth nutritious food that all desire.
6 O Soma, while they cleanse thee, dear and watchful in the sheep’s Jong wool, Thon hast become a Singer most like Angiras: thou madest Sfirya mount to heaven.
7 Bountiful, best of furtherers, Soma floweth on, Rishi and Singer, keen of sight. Thou hast become a Sage most welcome to the Gods: thou madest Sirya mount to heaven. 8 Pressed out by pressers, Suma goes over the fleecy backs of sheep, Goes, even as with a mare, in tawny-coloured streain, goes in exhilarating stream. 9 Down to the water Soma, rich in kine, hath flowed with cows, with cows that have been milked.
1 He; the priest. 4 In the place of Law: in the place of Law-ordained sacrifice,
5 Milking the heavenly udder for dear meath: extracting the sweet and precious juice from the stalk and tendrils of the Soma plant,
- THE HYMNS OF [BOORk 1X,
They have approached the mixing-vessels as a sea: the cheerei streams for the carouse. 10 Effused by stones, O Soma, and urged through the long wool
of the sheep, Thou, entering the saucers as a man the fort, gold-hued hast
settled in the wood. 11 He beautifies himself through the sheep’s long fine wool, like an impetuous steed in war, Even Soma Pavamana who shall be the joy of sages and of holy bards, 12 O Soma,—tor the feast of Gods, river-like he hath swelled with surge, With the stalk’s juice, exhilarating, resting not, into the vat that drops with meath. 13 Like a dear son who must be decked, the Lovely One hath clad him in a shining robe. Men skilful at their work drive him forth, like a car, into the rivers from thetr hands. 14 The living drops of Soma juice pour, as they flow, the gladdening drink, 6 Intelligent drops above the basin of the sea, exhilarating, finding light. 15 May Pavamina, King and God, speed with his wave over the
dea the lofty rite: May he by Mitra’s and by Varuna’s decree flow furthering the
| lofty rite.
16 Far-seeing, lovely, guided by the men, the God whose home is in the sea— .
17 Soma, the gladdening juice, flows pressed for Indra with his Marut host:
He hastens o’er the fleece with all his thousand streams: men
make him bright and beautiful.
18 Purified in the bowl and gendering the hymn, wise Soma joys
among the Gods, Robed in the flood, the Mighty One hath clad himself with milk and settled in the vats.
9 They have approached the mixing-vessels like a sea: samudrandni, from samuyt, to cover, enclose, surround, must, apparently, mean the vessels that contain the juices and not the juices themselves as Sdyana explains :—‘ his enjoyable juices go (to the pitcher as waters) to the ocean.’ Wilson,
12 O Some .....he, is a sort of periphragis for Soma in the nominative case.
14 Of the sea; of the firmament, or sea of air,
3 a ae en ap + ‘bi Se = we eek ee, OR eee SS
wee
wee
HAYMN 108.] THE RIGVEDA. 375
19 OSoma, Indu, every day thy friendship hath been my delight. Many fiends follow me; help me, thou Tawny-hned ; pass on beyond these barriers.
20 Close to thy bosom am I, Soma, day and night, O Tawny-hued, for frieadship sake. Sirya himself refulgent with his glow have we o’ertaken in his course like birds. 21 Deft-handed ! thou when purified liftest thy voice amid the sea. Thou, Pavamana, makest riches flow to us, yellow, abundant, much-desired. 22 Making thee pure and bright in the sheep’s® long wool, thou hast bellowed, steer-like, in the wood. Thou flowest, Soma Pavamina, balmed with milk unto the special place of Geds.
23 Flow on to win us strength, flow on to lofty lore of every kind. Thou, Soma, as Exhilarator wast the first to spread the sea abroad for Gods.
24 Flow to the realm of earth, flow to the realm of heaven, O Soma, in thy righteous ways. Fair art thou whom the sages, O Far-seeing One, urge onward with their songs and,bymns. 25 Over the cleansing sieve have flowed the Pavam4nas in a stream, Girt by the Maruts, gladdening, Steeds with Inra’s strength, for wisdom and for dainty food.
‘26 Urged onward by the pressers, clad in watery robes, Indu is speeding to the vat. He gendering light, hath made the glad Cows low, the while he takes them as his garb of state. . HYMN CVIII. Soma Pavaména. For Indra, flow thou Soma on, as gladdening juice most sweet, intelligent, Great, cheering, dwelling most in heaven. 2 Thou, of whom having drunk the Steer acts like a steer: drinking of this that finds the light,
19 Many fiends: the text has only purtini, many, in the neuter plural. Sdyana supplies rakshdnst Rikshasas or fiends. Pass on beyond these barriers : ‘overcome those who surround me,’— Wilson.
20 Close to thy bosom am I: ‘I (delight) in thy presence.’— Wilson.
21 Amid the sea: antarikshe kalage vd, in the firmament or in the beaker, gays Sayana.
25 The Pavamdnas: ‘thy purified juices,’-—Wilson.
2 The Steer acts like a steer: vrishabhé vrishtydte: ‘the showerer Indra is invigorated.’——Wilson, Hfasau; one of the horses of the Sun; or a horse in general ;—‘as a horse comes to the battle,’—Sayana.
He, Excellently Wise, is come to strengthening food, to spoil_~— and wealth like Etasa.
3 For, verily, Pavandna, thou hast, splendidest, called all the generations of The Gods to immortality.
4 By whom Dadhyach Navagva opens fastened doors, by whom the sages gained their wish, By whom they won the fame of lovely Amrita in the felicity of Gods. 5 Hffused, he foweth in a stream, best rapture-giver, in the long wool of the sheep, Sporting, as’twere the waters’ wave.
6 He who from out the rocky cavern took with might the redrefulgent watery Cows,— Thou masterest the stable full of kine and steeds: burst it, brave Lord, like one in mail.
7 Press ye and pour him, like a steed, laud-worthy, speeding through the region and the flood, Who swims in water, roars in wood ;
8 Increaser of the water, Steer with thousand streams, dear to the race of Deities ; Who born in Law hath waxen mighty by the Law, King, God, and lofty Ordinance. 9 Make splendid glory shine on us, thou Lord of strengthening food, God, as the Friend of Gods : Unclose the fount of middle air.
10 Roll onward to the bowls, O Mighty One, effused, as Prince supporter of the tribes. Pour on us raiv from heaven, send us the waters’ flow : incite our thoughts to win the spoil. 11 They have drained him the Steer of heaven, him with a thousand streams, distilling rapturous joy, Him who brings all thing excellent.
12 The Mighty One was born Immortal, giving life, lightening darkness with bis shine. Well-praised by sages he hath by his wondrous power assumed. the Threefold as his robe.
4 Dadhyach Navagva: Dadhyach was the son of Atharvan the priest who first obtained fire and offered Soma and prayer to the Gods. Here he is called a Navagva and consequently one of the Angirases. See both names in Vol. I., Index. Won the fume of lovely Amrita: ‘obtained the sustenance of the delicious (ambrasial) water.’— Wilson.
12 The Threefold; the morning, noon, and evening libation.
i YMN 109.) THE RIGVEDA. 877 “43 Effused is he who brings good things, who brings us bounteous gifts and sweet refreshing food,
Soma who brings us quiet homes:
14 He whom our Indra and the Marut host shall drink, Bhaga shall drink with Aryaman, By whom we bring to us Mitra and Varuna and Indra for our great defence.
15 Soma, for Indra’s drink do thou, led by the men, well-weaponed and most gladdening, Flow on with greatest store of sweets. 16 Enter the Soma-holder, even Indra’s heart, as xivers pass into the sea,
Acceptable to Mitra, Vayu, Varuna, the noblest Pillar of the heavens.
HYMN CIX. Soma Pavamana.
Pieasant to Indra’s, Mitra’s, Pishan’s Bhaga’s taste, speed onward, Soma, with thy flowing stream.
2 Let Indra drink, O Soma, of thy juice for wisdom, and all Deities for strength.
3 So flow thou on as bright celestial juice, flow to the vast, immortal dwelling-place.
4 Flow onward, Soma, asa mighty sea, as Father of the Gods, to every form.
5 Flow on, O Soma, radiant for the Gods and Heaven and Earth, and bless our progeny.
6 Thon, bright Juice, art Sustainer of the sky: flow, mighty, in accordance wath true Law.
7 Soma, flow splendid with thy copious stream through the creat fleece as in the olden time.
8 Born, led by men, joyous, and purified, let the Light-finder make all blessings flow.
13 The metre of this stanza is Gayatri YavamadhyA, that is Gayatri having the middle like a barley-corn, thick in the middle and tapering at both ends: first a Pada of eight syllables, then one of twelve, and lastly another of eight.
The Rishis are the Agnayo Dhishny4h, sacrifical Agnis or Fires, said to be sons of {svara the Supreme Deity of post-Vedic times,
8 Flow to the vast immortal dwelling-pluce: ‘flow for immortality and spacious abode.’— Wilson. :
4 To every form: to all the forms or essences of the Gods into which he enters. Or to every power, to aid us in every way,
9 Indu, while cleansed, keeping the people safe, shall giver
all possessions for our own. 10 Flow on for wisdom, Soma, and for power, as a strong courser bathed, to win the prize. 11 The pressers purify this juice of thine, the Soma, for delight, and lofty fame. 12 They deck the Gold-hued Infant, newly-born, even Soma, Indu, in the sieve for Gods. 13 Fair Indu hath flowed on for rapturous joy, Sage for good fortune in,the waters’ lap. 14 He bears tlie beauteous name of Indra, that wherewith he overcame all demon foes. 15 All Deities are wont to drink of him, pressed by the men and blent with milk and curds. 16 He hath flowed forth with thousand ‘streams effused, flowed through the filter and the sheep’s long wool. 17 With endless genial flow the Strong hath run, purified by the waters, blent with milk. 18 Pressed out with stones, directed by the men, go forth, O Soma, into Indra’s throat. e 19 The mighty Soma with a thousand streams is poured to Indra through the cleansing sieve. 20 Indu they balm with pleasant milky juice for Indra, for the Steer, for his delight. 21 Lightly, for sheen, they cleanse thee for the Son) gold-coloured, wearing water as thy robe. 22 Indu to Indra streams, yea, downward ata Strong, flowing to the floods, and mingling there. HYMN CX. Soma Pavaména, O’eRPOWERING Vritras, forward run to win great strength : Thou speedest to subdue like one exacting debts. 2 In thee, effused, O Soma, we rejoice ourselves for great supremacy in fight: Thou, Pavaména, enterest into mighty deeds. 3 O Pavamana, thou didst generate the Sun, and spread the moisture out with power, Hasting to us with plenty vivified with milk.
14 He bears; according to SAyana, the translation of the first half-line would be: Indra’s fair body he supports, wherewith, etc.
ee ,
3 With plenty vivified with milk: ‘with abundant wisdem that procures cattle (for thy worshippers). oo EOD
‘eon ia eigen: a eau et mn MRS ot gtk Eee oe
‘a ‘a eae t i a ' me el ae we be ri ioae
a cor 111.] THE RIGVEDA., 879
‘4 Thou didst produce him, Deathless God! mid mortal men for maintenance of Law and lovely Amrita: Thou evermore hast moved making strength flow to us.
5 All round about hast thou with glory pierced for us as ’twere a never-failing well for men to drink, Borne on thy way in fragments from the presser’s arms.
6 Then, beautifully radiant, certain Heavenly Ones, have sung to him their kinship as they looked thereon, And Savitar the God opens as ’twere a stall.
7 Soma, the men of old whose grass was trimmed addressed the hymn to thee for mighty strength and for rénown : So, Hero, urge us onward to heroic power.
8 They have drained forth from out the great depth of the sky the old primeval milk of heaven that claims the laud: They lifted up their voice to Indra at his birth.
9 As long as thou, O Pavamana, art above this earth and heaven and all existence in thy might, Thou standest like a Bull the chief amid the herd.
10 In the sheep’s wool hath Soma Pavamdana flowed, while they cleanse him, like a pleyful infant, Indu with hundred powers and hundred currents.
11 Holy and sweet, while purified, this Indu flows on, a wave of pleasant taste, to Indra,— Strength-winner, Treasure-finder, Life-bestower.
12 So flow thou on, subduing our assailants, chasing the demons hard to be encountered, Well-armed and conquering our foes, O Soma.
HYMN CXI. Soma Pavaména.
Wits this his golden splendour purifying him, he with his own allies subdues all enemies, as Sara with his own allies.
Cleansing himself with stream of juice he shines forth yellowhued and red, when with the praisers he encompasses all forms, with praisers having seven mouths.
5 In fragments; in pieces of the crushed stalk and shoots of the Soma- plant.
6 Beautifully radiant : vasurtichah: according to Sayana, a proper name, Vasuruchas, plural of Vasuruch. Opens as “twere a stall; ‘drives away the obstructing (darkness).’— Wilson.
1 He; Soma. All enemies : the fiends of darkness. As Sira with his own allies: as Sdrya or the Sun with his attendant beams of light. All forms: visud ripd : all the lunar mansions, according to Saéyana. According to Hillebrandt, (assumest) all beauty. With the praisers; yrikvabhit: perhaps the Angirases are intended. Having seven mouths: thatis, one mouth each, the mouth being mentioned in reference to their love of Soma juice.
2 That treastite of the Panis thou discoveredst ; thou with jai mothers deckest thee in thine abode, with songs of wdrship in thine home. , ;
As ‘twere from far, the hymn is heard, where holy songs resound in joy. He with the rnddy-hued, threefold hath won life-power, he, glittering, hath won life-power.
3 He moves intelligent, directed to the East. The very beauteous car rivals the beams of light, the beautiful celestial car.
Hymns, landing manly valour, came, inciting Indra to success, that ye may be unconquered, both thy bolt and thou, both be uncoifquered in the war.
HYMN CXII. Soma Pavamdéna.
We all have various thoughts and plans, and diverse are the ways of men.
The Brahman seeks the worshipper, wright seeks the cracked, and leech the maimed, Flow, Indu, flow for Indra’s sake.
2 The smith with ripe and seasoned plants, with feathers of the birds of air, With stones, and with enkindled flames, seeks him who hath ' a store of gold. Flow, Iudu, flow for Indra’s sake.
3 A bard am I, my dad’s a leech, mammy lays corn upon the stones. Striving for wealth, with varied plans, we follow our desires like kine. Flow, Indu, flow for Indra’s sake.
2 Treasure of the Punis: the rays of light carried off and concealed by the demons of darkness. Thy Mothers: apparently the Dawns. According to Sayana the vasativurt waters. Threefold: there is no substantive in the text, and it is uncertain what éridhVtubAth refers to. Sd&yana refers it to the vasativart waters, and explains it by ‘the supporters of the three worlds.’ Grassmann thinks that the beverages, eousisting of three ingredients, mixed with the Soma juice are intended. Probably the Dawns, sometimes spoken of as three (cf. VIII. 41. 3), are meant.
3 The very beauteous car: of Soma. Beams of light; sunbeams.
The hymn appears to be an old popular song transformed into an address to Soma by attaching to each stanza a refrain which has no connexion with the subject of the song. But see Vedische Studien, I. p. 107. The hymn is translated in Muir’s O. S. Texts, V. 424. .
1 The Brahman: ‘This verse distinctly proves that the priesthood already formed a profession.’—Muir, 0. 8. Tests, 1.252. —
2 Plants ; meaning here reeds which were made into arrows. With stones, and with enkindled flames: according to S&éyana, with glistening stones, to form the hears of the arrows Who hath a store of gold: and will be able to pay Well for the arrows which the artisan makes for him.
3 My dad: tatah; a familiar expression, corresponding to nané, mammy.
- The horse would draw an easy car, gay hosts attract the laugh and jest. The male desires his mate’s approach, the frog is eager for the flood. Flow, Indu, flow for Indra’s sake. HYMN CXIII. Soma Pavaména. Let Vritra-slaying Indra drink Soma by Saryanivin’s side, Siv-ing up vigour in his heart, prepared todo heroic deels. Flow, Y=, flow for Indra’s sake. 2 Lord of the Quartus, fow thou on, boon Soma, from Arjika lend, Effused with ardour ana with faith, and the true hymn of sacrifice. Flow, Indu, flow ter Indra’s sake 3 Hither hath Stirya’s Daughter brought the wild Steer whom Parjanya nursed. Gandharvas have seized hold of him, and in the Soma laid the juice. Flow, Indu, flow for Indra’s sake. 4 Splendid by Law! declaring Law, truth-speaking, truthfal in thy works, Enouncing faith, King Soma! thou, O Soma, whom thy maker decks. Flow, Indu, flow for Indra’s sake. 5 Together flow the meeting streams of him the Great and truly Strong. i The juices of the juicy meet. Made pure by prayer, O Goldenhued, flow, Indu, flow for Indra’s sake. 6 O Pavamaéna, where the priest, as he recites the rhythmic prayer, Past oer Soma with the stone, with Soma bringing forth delight, flow, Indu, flow for Indra’s sake. 7 O Pavamana, place me in that deathless, undecaying world Wherein the light of heaven is set, and everlasting lustre shines. Flow, Indu, flow for Indra’s sake. 8 Make meimmortal in that realm where dwells the King, Vivasvan’s Son, Where is the secret shrine of heaven, where are those waters young and fresh. Flow, Indu, flow for Indra’s sake.
1 Saryandvdn: a lake in the Kurukshetra district.
2 Of the Quarters: of the four regions of the sky. Arjtha land : according to Sdyana, the country of the Rijikas. Cf. VIII. 7. 29.
3 The wild Steer whom Parjanya nursed: the mighty Soma-plant whore growth has been fostered by the God of the rainy cloud. Sdrya’s Daughter : Sraddhd or Faith, Cf. IX. 1.6. Gandharvas: guardians of the heavenly Soma. See Vol. L, Index.
4 Thy maker ; the Soma-presser, or the institutor of the sacrifice :—‘the upholder (of the rite).’-—-Wilson.
8 The King: Yama, the ruler of departed spirits, son of Vivasvan. See Vol. I., Index,
382 THE RIGVEDA, “(BOOK Ix.
9 Makemeimmortalin that realm where they move evenas theylist, . In the third sphere of inmost heaven where lucid worlds are full of light. Flow, Indu, flow for Indra’s sake.
10: Make me immortal in that realm of eager wish and strong desire aang ‘The region of the radiant Moon, where food and full delight are found. Flow, Indu, flow for Indra’s sake. ae
1] Make me immortal in that realm where happiness and+«n-
Sports, where a Joys and felicities combine, and longing wi268 are fulfilled.
_ Flow, Indu, flow for Indra’s sake, —- HY : V Soma Pavaména,
Taz man who walketh-«(s* the Laws of Indu PavamAéna bid,—~ Ven call him rigiti children, him, O Soma, who hath met thy thought, Flow, Indu, fow for Indra’s sake. 2 Kasyapa, Rishi, lifting up thy voice with hymn-composers’ lauds, Ray reverence to King Soma born the Sovran Ruler of the plants. Flow, Indu, flow for Indra’s sake. & Seven regions have their several Sung; the ministering priests
are Sevel } Seven are the Aditya Deities — with these, O Soma, guard thou us. Flow, Indu, flow for Indra’s sake. 4 Guard us with this oblation whieh, King Soma, hath been
dressed for thee. Let not malignity conquer us, let nothing evil do us harm.
Flow, Indu, flow for Indra’s sake.
9 Where they move even as they list; ‘where action is unrestrained.’—Muir, ‘Where the sun wanders at will,’—-Wilson.
10 Of the radiant Moon : the adjective bradhndsya, of the ruddy or brilliant, stands without a substantive. ‘Sun’ is supplied by Sayana, ‘Des rots. tralenden.’—Ludwig, See Hillebrandt, Vedische Mythologie, I., 396.
As regards the joys of the departed, referred to in stanzas 7--12, Professor von Roth observes (Journ. Amer. Orient. Soc. iii. 848, quoted by Dr. Muir, 0. 8. Texts, V. 307) ‘The place where these glorified ones are to live is heaven. In order to show that not merely an outer court of the divine dwellings is set apart for them, the highest heaven, the midst or innermost part of heaven, is expressly spoken of as their seat. This is their place of rest; and its divine splendour is not disfigured by any specification of particular beauties or enjoyments, such as those with which other religions have been wont to adorn the mansions of the blest...... There ths -~- t-~~~ She language used e aur their condition is the same with v.i.1.i. 2. ++! the most exalted
elicity.’ ——
2 Kasyapa: the seer of the hymn addresses himself.
8 Seven regions; the regions of the sky, the four quarters with intermediate points. They are sometimes said to be five, six, or seven in number, but more frequently eight. Aditya Deities: Varuna, Mitra, Aryaman, Bhaga, Daksha, Ansa, and perhaps Dhatar. Other enumerations also are given, and their number is sometimes said to be eight. See M. Miiller, Vedic Hymns, I.
p, 252f (Sacred Books of the East, XXXII).
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BOOK THE TENTH.
HYMN I. Agni. Hiau hath the Mighty risen before the dawning, and come to us with light from out the darkness. Fair-shapen “Agni with white-shining splendour hath filled at birth all human habitations,
. 2 Thou, being born, art Child of Earth and Heaven, parted = among the plants in beauty, Agni! The glooms of night thou, Brilliant Babe, subduest, and art cotag forth, loud roaring, from thy Mothers.
3 Here, being manifested, lofty Vishnu, full wise, protects his own suprémest stition. When they havé-offered in his mouth their sweet milk, to him with one accord they sing forth praises. 4 Thence bearing food the Mothers come to meet thee, with food for thee who givest food its increase. These in their altered form oes meetest. Thou art Invoking Priest tn homes of morta 5 Priest of the holy rite, with car that glitters, refulgent Banner of each act of worship, Sharing in every God through might and glory, even Agni Guest of meu I summon hither.
6 So Agni stands on earth’s most central station, invested in well-decorated garments. Born, red of hue, where men pour out ibatious: O King, as great High Priest bring the Gods hither.
7 Over the earth and over heaven, O Agni, thou, Son, hast ever spread above thy Parents. Come, Youthfullest! to those who long to meet thee, and hither bring the Gods, O Mighty Victor.
1 The Mighty: Agni. 2 Among the plants : according to Sayana, in the fire-sticks. ‘
8 Vishnu; in the form of Agni who is his manifestation on earth. They: worshippers,
4 The Mothers: the plants which nourish life. In thetr altered form: as dry wood which Agni, as fire, consumes.
5 Shaving in; because Agni as the bearer of men’s oblations supports al’
other Goda,
HYMN It. Agni, | GuappgEn the yearning Gods, O thou Most Youthful: bring” them, O Lord of Seasons, knowing seasons, | With all the Priests Celestiul, O Agni. Best worshipper art thou of all Invokers. 2 Thine is the Herald’s, thine the Cleanser’s office, thinker art thou, wealth-giver, true to Order. Let us with Svaha offer up oblations, and Agni, worthy God, pay the Gods worship. 3 To the Gods’ pathway have we travelled, ready to execute what work we way accomplish. Let Agni, fot he knows, complete the worship. He is the Priest: let him fix rites and seasons. ; 4 When we most ignorant neglect the statutes of you, O Deities with whom is knowledge, Wise Agni shall correct our faults and failings, skilled to assign each God his fitting season. 5 When, weak in mind, of feeble understand:ng, mor tals bethink them not of sacrificing, ; Then shall the prudent and discerning Agui worship the Gods, best worshipper, in season. 6 Because the Father hath produced thee, Leader of all our solemn rites, their brilliant Banner: ss So win by worship pleasant homes abounding in heroes, and rich food to nourish all men. 7 Thou whom the Heaven and Earth, thou whom the Waters, and Tvashtar, maker of fair things, created, Well knowing, all along the Fathers’ pathway, shine with resplendent light, enkindled, Agni. HYMN IIL. P Agni. O Kine, the potent and terrific envoy, kindled for strength, is manifest in beauty. He shines, all-knowing, with his lofty splendour: chasing black Night he comes with white-rayed Morning.
1 Seasons: the proper times of worship. Priests Celestiul : Agui heing the Hotar, the Asvins the Adhvaryus, Tvashtar the Agnidh, and Mitra the Upayaktar. Asvalayana, as cited by Sayana, gives a diferent enumeratiun, See Wilson, note.
2 The Herald is the Hotar or invoking priest: the Cleanser is the Patar or Purifier, the assistant of the Brahman. Sv¢hdé: an exclamation= Ave! or Hail!
3 The Gods’ pathway: ‘the path that leads to the goda ’—Wilson.
6 The futher: Prajapati ; or the institutor of the sacrifice. —SAyana,
7 Lhe Fathers’ pathway: the way that leads to the home of the Maneg or Ancestral Spirits, ——
1 O King: Ludwig takes rdjan here as the nominative case. With whiterayed Morning: I follow Ludwig in taking rdsuttm as instrumental for
» rusutydm,
'
an
2 Having o’ercome the glimmering Black with beauty, and bringing forth the Dame, the Great Sire’s Daughter, _ Holding aloft the radiant light of Strya, as messenger of heaven he shines with treasures, ss. 3 Attendant on the Blessed Damré the Blessed hath come: the Lover followeth his-Stster. Agni, far-spreadieg with conspicuous lustre, hath compassed Night wit whitely-shining garments. 4 Hig goixfs-forth kindle as ’twere high voices, the goings of the auspicious Friend of Agni. the rays, the bright beams of the strong-jawed, mighty, » adorable Steer are visible as he cometh. . ”“" & Whose radiant splendours flow, like sounds, about us, his who is lofty, brilliant, and effulgent, Who reaches heaven with best and brightest lustres, sportive and piercing even to the summit. 6 His powers whose chariot fellies gleam and glitter have loudly roured while, as with teams, he hasted. He, the most Godlike, far-extending envuy, shines with flames ancient, resonant, whitely-shining. 7 So bring us ample wealth: seat thee a8 envoy of the two youthful Matrons, Earth and Heaven. aa Let Agni rapid with his*rapid Horses, impetuous with impetuous Steeds, come hit“er. HYMN IV. Agni. To thee will Tsend praise and bring oblation, as thou hast merited 4auds when we invoked thee. A for«tain in the desert art thou, Agni, O Ancient King, to man who fain would worship. é4 Thou unto whom resort the gathered people, as the kine seek the warm stall, O Most Youthful, Thou art the messenger of Gods and mortals, and goest glorious with thy light between them. 3 Making thee grow as ’twere some noble infant, thy Mother nurtures thee with sweet affection, Over the desert slopes thou pasgest longing, and seekest, like some beast set free, thy fodder. . :
2 Glimmering Black: dark night, faintly Tixited !y stare. The Greut Sire’g Daughter: Ushas ar Dawn, daughter of Dyas er H[onven, 3 Lhe lover: Agni who appears together with Dawn.
4 The first line is almost unintelligible. ‘The blazing flames of that mighty
Agui da not (deter) his adorers,’—-Wilson. I Zo man: or, to Piru. . 8 Thy Mother: Barth,
so tai w tf :
me tee en 4
386 THE HYMNS OF | [BOOK &. 4. Foolish are we, O Wise and free from error: verily, Agni, thou dost know thy grandeur. | There lies the form: he moves, and licks, and swallows, and, as House-Lord, kisses the Youthful Maiden. 5 He rises ever fresh in ancient fuel: smoke-bannered, gray, he makes the wood his dwelliug.
No swimmer, Steer, he presses through the waters, and to hig | place accordant mortals bear him.
6 Like thieves who risk their lives and haunt the forest, the twain with their ten girdles have secured him. This is a new hymn meant for thee, O Agni: yoke as it were thy car with parts that glitter. | 7 Homage and prayer are thine, O Jatavedas, and this my song ° shall evermore ‘exalt thee. vas Agni, protect our children and descendants, and guard with | ever-watchful care our boiies. :
HYMN V. Agni. He only is the Sea, holder of treasures: born many atime | _ he vi the hearts within us. Fle hides hittin the secret couple’s bosom. The Bird dwells — in the middle O& the fountain..- |
2 Inhabiting one dwelling-alace in common, strong Stallions ande | Pa the Mares have come to2esher, : rane The sages guard the seat of HorQrder, and keep the highest 7 | | uames concealed within them. ic 8 The Holy Pair, of wondrous power, have ¢ d: they formed . the Infant, they who bred produced him, : The central point of all that moves and moves nouthe while: * they wove the Sage’s thread with insight. ie 4 The form: the Ahavantya fire. The Youthful Maiden: according to Sayana, either the mixed oblation, or the young earth as compared with her withered plants. ; : ¢ , : | 6 The twain: the two arms, with their grasping fingers which produce fire by agitation of the fire-stick.
1 He: Agniasthe Sun, The secret couple's bosom: the meaning is uncertain. The fire-sticks in which Agni is latent may be intended. ‘He waits on the cloud in the neighbourhood of the hidden (firmament).’—Wilson. Zhe Bird: the Sun. The fountuin: the source of light in the east, .
2 Strong Stallions ; perhaps the flaines of the Sun. Mares: waters of the firmament. The highest names: of Agni, such as Jdtavedas and Vaisvdnara.: Concealed within them : in their secret hearts, for worship.
3 The Holy Pair: Heaven and Harth. . Zhe Infunt: Agni. The while they wove: viyantah in the text is unintelligible, and I follow Wallis in reading - vayantt in its stead. Zhe Sage’s thread: the series of sacrifices to which Agni | is entitled, -
OSS
THE RIGVEDA., . 887
Wearing him as a mantle, Earth and Heaven grow strong by food of pleasant drink and fatness. 5 He, calling leudly to the Seven red Sisters, hath, skilled in
sweet drink, brought them to be looked on, He. vorn of old, in middle air hath halted, and sought and
found the covering robe of Pashan. 6 Seven are the pathways which the wise have fashioned ; to one of these nay come the troubled mortal, He standeth in the dwelling of the Highest, a Pillar, on sure ground where paths are parted. ou: 7 Not Being, Being in the highest heaven, in Aditi’s bosom and
in Daksha’s birthplace, Is Agni, our first-born of Holy Order, the Milch-cow and the
Bull in life’s beginning. HYMN VI. _ Agni.
Tus is that Agni, he by whose protection, favour, and help the singer is successful ;
Who with the noblest flames of glowing fuel comes forth encompassed with far-spreading lustre.
5 The Seven red Sisters: the seven tongues or flames of Agni, called kdlf, kardlt, ete.—Sfiyana. And found the covering robe of Pdshan: and hath reappeared in the form of Pushan or the Sun.
'6 Puthways: long lines of light. The Wise: the Fathers. The troubled mortal: the man who is longing for daybreak may approach the pathway of: light. Wallis translates the second line differently :—‘ The support of life in the home of the highest, at the divergence of the ways, standeth on sure ground.’ He: apparently Agni as the Sun, to whom the troubled or sinful man comes for light or forgiveness. Pillar: support and stay of the universe, like the Skambha of Atharva-veda, X. 7. Where paths are parted ; Where’ ends the dark road which the Sun travels by night, and the bright path of his daily. course begizs. |
7 Not Being, Being. non-existent; existent. ‘ asachcha sachcha, ‘both unevolved and evolved,’ identifying Agni with the first cause and firat effect, with a reference to such texts as Asad evam idam agra dstt ‘the non existent existent (or unevolved) was verily before this (creation),’— Wilson, from
Sayana. Aditi= 66 Vac, Daksha=tvipyea. Here Agni is represented as
Prajapati who as a yet undeveloped embryo is at the same time both male
and remale.—Ludwig, Or Daksha may be the Sun and Aditi the Karth. ‘In
fact Agni is identified with all things. These latter hymns to Agni are very
obscure: the notions are mystical; many of the terms are unusual, or are
aueually applied ; and the construction is singularly elliptical and loose,’-— ilson.
This Hymn has been wholly translated, with comments, by Wallis, See _
The Cosmology of the Rigveda, pp. 48—~50, . : E
388 | THE HYMNS OF [BOOK x,
2 Agni, the Holy One, the everlasting, who shines far b j with celestial splendourg ; 7 re anger
He who hath come unto his~iends with friendship, like a fleet steed who never trips or stitmhles.
3 He whois Lord of all divine oblation, Shared by all living men at break of morning, we Agnito whom our offerings are devoted, in whdmresis h P whose car, through might, is scatheless.
4 Increasing by his strength, while lauds content him, with ~ easy flight unto the Gods he travels. Agni the cheerful Priest, best Sacrificer, balms with his tongue the God’ with whom he mingles.
5 With songs and adorations bring ye hither Agni who stirs himself at dawn like Indra, Whom sages laud with hymns as Jatavedas of those who wield the sacrificial ladle.
6 Inwhom all goodly treasures meet together, even as steedg and riders for the booty. Inclining hither bring us help, O Agni, even assistance most desired by Indra.
- 7 Yea, at thy birth, when thou hadst sat in glory, thou, Agni, wast the aim of invocations. * The Gods came near, obedient to thy summons, and thus attained their rank as chief Protectors,
HYMN VII. Agni,
O Aenr, shared by all men livivg bring us good luck for sacrifice from earth and heaven.
With us be thine intelligence, Wonder-Worker! Protect us, God, with thy far-reaching blessings.
2 These hymns brought forth for thee, O Agni, laud thee for’ bounteous gifts, with cattle and with horses.
3 The exact meaning of the second line is unéextain :—‘and in whom (the
sacrificer), whose sacrifice is undisturbed by his foes)throws his choice oblation.’— Wilson. a § At dawn: with Grassmann I take usrifm here to bea ee. SAyana explains it as bhogdndm utardvinam, the bestower of enjoyments. According to JT (tert) oo» otation, the translation of the first line would be: OWittsangs mee, “iug ye hither the Lord of snorning’s kine, the quivering Agui,’ 6 Riders: sépttvantah : the word properly means ‘ possessed of horses,’ and is applicable to drivers as well as riders. or the booty: to win the spoil, or to guard it from others. 1 Thine intelligence: the meaning of praketach here is not clear. Wilson translates it by ‘indications (of favour)’; Ludwig by ‘wishes’; and Grass
~ yaann by ght,’
i he
SA
Good Lord, when man from thee hath gained enjoyment, by hymns, O nobly-born, hath he obtained it. 3 Agni I deem my Kinsman and my Father, count him my Brother and my Friend for ever. I honour as the face of lofty Agni in heaven the bright and holy light of Sarya. 4 Effectual, Agni, are our prayers for profit. He whom, at bome, thou, Priest for ever, guardest Is rich in food, drawn by red steeds, and holy: by day and night to him shall all be pleasant. 5 Men with their arms have generated Agni, helpful 4s some kind friend, adorned with splendours, And stablished as Invoker mid the people the ancient Priest, the sacrifice’s lover. 6 Worship, thyself, O God, the Gods in heaven: what, void of knowledge, shall the fool avail thee ? As thou, O God, hast worshipped Gods by BeAROns, so, noblyborn! to thine own self pay worship. 7 Agni, be thou our Guardian and Protector: bestow upon us life and vital vigour. «+ Accept, O Mighty One, the gifts we oft and with unceasing care protect our bodies,
HYMN yet, Agni. AGNI advances with his lo ify“ banner the Bull is bellowing to. the earth and heavens He hath attained the sky’s supremest limits: the Steer hath waxen in the lpp 0 of waters. 2 The Bull, the youngling with the hump, hath frolicked, the strong and never-ceasing Calf hath bellowed.
Bringing our offerings to the Gods’ assembly, he moves as Chief in his own dwelling-places.
3 The second line is remarkable as a direct declaration of the relationship of Agni and Sfirya.—Ludwig.
7 Be thou oir Guardian and Protector: avitd, says Sdyana, is a protector from obvious dangers arid gopd a préserver from perils that are unseen.
1 Advances: through the firmament. is lofty banner; the lightning. Waters : of the firmament,
an Never- -ceasing s'asremtt : according to Sdyana, ‘undecaying,’ ‘Glorious,’— ilson.
390 THE HYMNS OF (BOOR X.
3 Him who hath grasped his Parents’ head, they stablished at sacrifice as a wave of heavenly lustre. In his swift flight the red Dawns borne by horses refresh their
bodies in the home of Order. 4 For, Vasu, thou precedest every Morning, and still hast been
the Twins’ illuminator. For sacrifice, seven places thou retainest while for thine own
self thou engenderest Mitra. 5 Thou art the Eye and Guard of mighty Order, and Varuna
when to sacrifice thon comest. Thou art the Waters’ Child, O Jatavedas, envoy of him whose
offering thou acceptest. 6 Thou art the Leader of the rite and region, to which with thine ‘auspicious teams thou tendest. Thy light-bestowing head to heaven thou liftest, making thy tongue the oblation-bearer, Agni. 7 Through his wise insight Trita in the cavern, seeking as ever the Chief Sire’s intention, Carefully tended in his Parents’ bosom, calling the weapons kin, goes forth to combat. 8 Well-skilled to use the weapons, of his Father, Aptya, urged on by Indra, fought the battle. Then Trita slew the foe seven-rayed, three-headed, and freed the cattle of the Son of Tvashtar.
RE Tt a en
8 His Parents’ head : the head or forehead of Heaven and Earth, or of the two fire-sticks. The red Dawns: or the flames, according to Sfyana. There is no substantive in the text. Zhe home of Orde: probably the Sun, if the Dawns. are spoken of ; and the place of law-ordained racrifice according to Séyana’s *: : explanation. ‘
4 The Twins illuminator: lighter-up of day and tight, that is, of the end of night, or very early morning. But see Hillebrandt, Varuna und Mitra, p. 116. Seven places: seven altars for the sacrificial fire. Mitra: the Sun.
5 Varuna: King and Governor.
6 And region: thou knowest, and canst show the way through, the firmament.
7 In the cavern: in the secret depth of the firmament. Seeking.........the Chief Sires intention: wishing to carry out the design of Indra or perhaps of Dyaus or Dyu. His Parents: ‘the parental heaven and earth.’—Wilson. Calling the weapons kin: calling the weapons, z. ¢. the bolts which are produced from the sky, akin, simply means claiming them as belonging to his father Dyu as they are in the next stanza spoken of as paternal (pitryani).-— Macdonell, J. R. A. S., July, 1893, p. 428.
8 Of his Father: belonging to the Chief Sire of stanza 7. The foe: the special enemy of Trita is Trisiras the son of Tvashtar, called Visvartpa or the Multiform. Zhe cattle of the Son of Tvashtar;: the cows imprisoned by him, the showers obstructed by the fiend.
For the legends founded on the last three stanzas of this hymn, see Muir, Me rd V. pp. 229—233. See also Bergaigne, La Religzon Védique, IT.
? ¢
9 Lord of the brave, Indra cleft him in pieces who sought to gain much strength and deemed him mighty. He smote his three heads from his body, seizing the cattle of the omniform Son of Tvashtar.
HYMN Ix. Waters. Yu, Waters, are beneficent: so help ye us to energy That we may look on great delight. 2 Give us a portion of the sap, the most auspicious that ye have, Like mothers in their longing love. 3 To you we gladly come for him to whose abode ye send us on ; And, Waters, give us procreant strength. ee
The Waters be to us for drink, Goddesses for our aid and bliss:
Let them stream to us health and strength.
I beg the Floods to give us balm, these Queens who rule o’er precious things,
And have supreme control of men..
6 Within the Waters—Soma thus hath told me—-dwell all balms
that heal, ’ And Agni, he who blesseth all.
7 O Waters, teem with medicine to keep my body safe from harm, So that I loug may see the Sun.
8 Whatever sir 18 found in me, whatever evil I have wrought, Tf I have “ed or falsely sworn, Waters, remove it far from me.
9 The Waters I this day have sought, and to their moisture aave we come: .
J) Agni, rich in milk, come thou, and with thysplendour cover me.
HYMN X. - Yama. Yamt.
Fan would I wan my friend to kindly friendship. So may the Sage, come through the air’s wide ocean,
Remembering the earth and days to follow, obtain a son, the issue of his father.
oO
rete = ee neoee
ET ee Ia I I a Se
1 Great delight: according to the scholiast, meaning perfect knowledge of Brahma. See Wilsen’s note.
8 The meaning of the stanza is obscure. It appears to have been recited by the priest at the consecration of a new house.
‘The first three stanzas are to be repeated by Brahmans at their morning ablutions. See Colebrooke’s Essays, Essay I. On the Retiyious Ceremonies of the Hindus. See also Lanman, Sunskrit Reader, p. 376.
6 Stanzas 6—9 are repeated from Book I. 23. 20—23.
Yama and Yamt, son and daughter of Vivasvin, are the Rishis as well as the deities of the hymn which is a dialogue between them. ~
Yama and Yami are, says von Roth, ‘as their names denote, twin brother and sister, and are the first human pair, the originators of the race, As the
Coed
% and
892 tite HYMNS OF [BOOK X.
2 Thy friend loves not the friendship which considers her who is near in kindred as a stranger.
Sons of the mighty Asura, _the Heroes, supporters of the heavens, see far around them.
3 Yea, this the Immortals seek of thee with longing, progeny of the sole existing mortal. ; Then let thy soul and mine be knit together, and as a loving husband take thy consort.
4 Shall we do now what we ne’er did aforetime? we who spake righteously now talk impurely ? Gandharva in the floods, the Dame of Waters—such is our bond, stich our most lofty kinship.
5 Even in the womb God Tvashtar, Vivifier, shaping all forms, . Creator, made us consorts. None violates his holy ordinances : that we are his the heavens and earth acknowledge.
6 Who knows that earliest day whereof thou speakest ? Who hath beheld it? Who can here declare it?
Rep
Hebrew conception closely connected the parents of mankind by making the woman formed from- # portion of the body ‘DE the man, 80 by the Indian tradition they are placed in the relationship of tying, This thought is laid by the hymn in question in the mouth of Yami hers’ when she is made to gay: ‘Even in the womb the Creator made us for husban and wife.’ ’ Professor Miiller, on the other hand, says (Lectures on the Scitage of Language
gecond series, p. 510): ‘There isacurions dialogue between 1. (Yami) and her brother, where she (the night) implores her brother (the day) make her
3, 13, to be quoted further on. [Reverence ye with an oblation Yama, the son of Vivasvat, the assembler of men, who was the first of men that died, and
_ the first that departed to this (celestial) world}. Muir, 0, S, Texts, V. p “988, Yama as the first man may perhaps be, as Prof. Max Miller holds, ‘a
later phase of religious thought.’
1 Yamt speaks Zhe Sage; vedhdh: Yama, whom she wishes to give hera son, Come: Siyana explains the masculine participle juganedn by the feminine gatavati, that is, I, Yami. who have come. The earth: which, otherwise, will remain without human inhabitants.
2 Yama replies. A stranger: of a different family, and go a lawful wife. Sons of the mighty Asura: the spies or sentinels spoken of in stanza 8.
38 Yami speaks.
4 Yama replies. Gandharva: Vivasvan or the Sun. Jn the floods: in the waters of the firmament, The Dame of Waters: Saranyt. ‘ Hig aqueous wife.’ —Muir, Such in our bond: these are our parents. But see Ludwig, Veber die nenesten Arbeiten, u. 3, w, p. 107.
5 Yami speaks.
HYMN ‘i0}. “NTH RIGVEDA, 393
Great is the Law of Varuna and Mitra. What, wanton! wilt thou say to men to tempt them ?
7 J, Yamt, am possessed by love of Yama, that I may rest on the same couch beside him.
I as a wife would yield me tomyhusband. Like car-wheels let us speed to meet each other.
8 They stand not still, they never close their eyelids, those sentinels of Gods who wander round us.
Not me—go quickly, wanton, with ancther, and hasten like a chariot wheel to meet him.
9 May Surya’s eye with days and nights endow -him, and ever may his light spread out before hin. In heaven and earth the kindred Pair commingle. On Yami be the unbrotherly act of Yama.
10 Sure there will come succeeding times when brothers and sisters will do acts unmeet for kinsfolk.
Not me, 0 fair one,—seek another husband, and make thine arm a pillow for thy consort.
11 Is he a brother when no lord is left her ? Is she a sister when Destruction cometh,?
Forced by my love these many words I utter. Come near, and hold me in thy close embraces.
12 I will not fold mine arms about thy body: they call it sin when one comes near his sister.
Not me,—prepare thy pleasures with another: thy brother seeks not this from thee, O fair one.
_ 6 Yama replies. To tempt them: the meaning of vichyd is uncertain, The S. P. Lexicon explains it by ‘deceitfully.’ ‘ Palsely.’—Grassmann, ‘ What sayest thou, who punishest men with hell ?’—-Wilson. 7 Same couch: see Benfey, Vedica und Verwandtes, pp. 39—42, for a difterent explanation of sumdné ydnau. "Asian
8 Yama replies. Sentinels of Gods: recording angels who watch men’s actions.
9 Yamt speaks. The meaning seems to be: if there be any guilt let me take it upon myself, and let not Yama’s life be shortened by way of punishment. The kindred Pair: Day and Night.
10 Yama replies. ‘Make thine arm a pillow.”)— Wilson. ©
11 Yami speaks. Destruction ;: Nirriti ; the utter extinction of the human race, ‘The meaning is, a true brother will not let his sister lack a husband, and a true sister will not let her brother lack a wife.’.—Wilson’s Translation, Editor’s note.
12 Yama replies,
13 Alas! thou art indeed a weakling, Yama; we find in thee no
trace of heart or spirit. Ag round the tree the woodbine clings, another will cling
about thee girt as with a girdle. 14 Embrace another, Yami; let another, even as the woodbine
rings the tree, enfold thee. Win thou his heart and let him win thy fancy, and he shall
form with thee a blest alliance. HYMN XI, Agni.
Tur Bull hath yielded for the Bull the milk of heaven: the
Son of Aditi can never be deceived. According to his wisdom Varuna knoweth all; may he, the
Holy, hallow times for sacritice.
2 Gandharvi spake: may she, the Lady of the flood, amid the )
river's roaring leave my heart untouched. May Aditi accomplish all that we desire, and may our eldest
Brother tell us this 2s Chief. 3 Yea, even this blesstd Morning, rich in store of food, splendid, with heavenly lustre, hath shone out for man, Since they, as was the wish of yearning Gods, brought forth that yearning Agni for the assembly as the Priest.
OMe ys
13 Yamt speaks,
Sayana’s interpretation of this difficult hymn differs in many places from that which I have adopted, and Wilson’s Translation should be consulted for the views of the great Indjan Commentator and the Pandits of his time, The hymn has been transliterated, translated, and annotated by Dr. Muir, 0. 8, Teuts, V. 288—291. It has also been translated by the authors of the Siebenzig Lieder, and fully discussed by Dr. J. Ehniin Der Vedische Mythus des Yama. See also Hillebrandt, Vedische Mythologie, I. p. 499.
; ee e
The subject of the hymn is the origin and institution of sacrifice, first established by Agni under the authority of Varuna, who must be regarded as the deity of the first stanza,
1 Lhe Bull: the mighty Soma. For the Bull: for mighty Varuna, The milk of heaven: the divine Soma juice, to be used at sacrifice. Zhe Son of Aditi; Varuna. According to his wisdom: yathd dhiyd; the two words taken together as an adverbial phrase. According to Sayana, it is Agni who milks the streams of prosperity from heaven for the worshipper. I have generally seme noe interpretation of the first five stanzas (Vedische Studien, I. Pp: 109,
2 Gandharvt : said to be the danghter of Surabhi (one of the daughters of Daksha), and the mother of the race of horses. Here she appears to be an Apsaras or water-nymph, haunting the banks of rivers and practising the
reductive arts of asiren. The meaning seems to be, let no disturbing influ- °
ence unsettle my devout thoughts. Our eldest Brother: Varuna, regarded as the founder of society united by common religious observances. ;
3 The poet regards the coming of the dawn as a proof that the sacrifice is successful. Since they; the priests,
waa, i ae pt A ater res ng et AS eats esate, a Yap
HYMN 12.) ” DHE RIGVEDA. 395
4 And the fleet Falcon brought for sacrifice from afar this flowing Drop most excellent and keen of sight,
Then when the Aryan tribes chose as Invoking Priest mee the Wonder-Worker, and the hymn rose up.
5 Still art thou kind to him who feeds thee as with grass, and, skilled in sacrifice, offers thee holy gifts. When thou, having received the sage’s strengthening food with lauds, after long toil, comest with many more.
6 Urge thou thy Parents, as a lover, to delight: the Lovely One desires and craves it from his heart. The priest calls out, the sacrificer shows his skill, the Asura tries his strength, and with the hymn is stirred.
7 Far-famed is he, the mortal man, O Agni, thou Son of Strength, ‘who hath obtained thy favour. He, gathering power, borne onward by his horses, makes his days lovely in his might and splendour.
8 When, Holy Agni, the divine assembly, the sacred synod mid the Gods, is gathered, And when thou, Godlike One, dealest forth treasures, vouchsafe us, too, our portion of the riches.
9 Hear us, O Agni, in your common dwelling: harness thy rapid car, the car of Amrit. Bring Heaven and Earth, the Deities’ Parents, hither: stay with us here, nor from ‘the Gods be distant.
HYMN XII. : Agni.
Heaven and Earth, first by everlasting Order, speakers of truth, are near enough to hear us,
When the (fod, urging men to worship, sitteth as~Priest, assuming all his vital vigour.
4 This flowing Drop: the Soma, brought from heaven by the Falcon. See IV. 26 and 27.
5 Thou: Agni, As with grass: ‘as pasture satisfies (the herds).’— Wilson. With many more: bringing many other Gods to the sacrifice.
6 Asa lover: woos his mistress, Agni is called upon to entreat his parents, Heaven and Earth, to reproduce him Peres The Lovely One: Agni. Sacrificer : mukhab ; ; see Vedic Hymns, I. p. 47. The original hymn appears to end with this difficult stanza.
9 Rapid: dravitnim; taken by Sdyana with amritasya and explained by ‘distilling the drink of Gods.’ Nor from the Gods be distant: ‘let none of the gods ‘be absent.’—Wilson,
YR
1 First: most exalted as well as most ancient. The God: Agni. As Priest: as Hotar, invoker, or herald,
806 THE HYMNS OF [Book X&.
2 As God comprising Gods by Law Eternal, bear, as the Chief who knoweth, our oblation, Smoke-bannered with the fuel, radiant, joyous, better to praise and worship, Priest for ever. 3 When the cow’s nectar wins the God completely, men here below are heaven’s and earth’s sustainers. All the Gods came to this thy heavenly Yajus, which from the motley Pair milked oil and water. 4 I praise your work that ye may make me prosper : hear, Heaven aud Earth, Twain Worlds that drop with fatness. While days and nights go to the world of spirits, here let the Parents with sweet meath refresh us. 5 Hath the King seized us? How have we offended against his holy ordinance ? Who knoweth ? For even Mitra mid the Gods is angry: there are both song aud strength for those who come not.
6 ‘Tis hard to understand the Immortal’s nature, where she who is akin becomes a stranger. Guard ceaselessly, great Agni, him who ponders Yama’s name, easy to be comprehended. 7 They in the synod where the Gods rejoice them, where they are seated in Vivasvan’s dwelling, Have given the Moon his beams, the Sun his splendour - the Two unweariedly maintain their brightness.
2 Better to praise: more skilled than men in praising the Gods.
3 This stanza is very cbscure. The meaning seems to be that, by possessing the amrit, ambrosia, or nectar contained in the milk of the sacrificial cow and in the Soma juice which wins and captivates Agni, men are enabled to offer acceptable sacrifices to the Gods, and thus to support the heavens and earth, Jeavenly Yajus: divine sacrificial prayer or formula. But diwydém by its position in the verse seems rather to belong to ghritam, butter or sacrificial oil, The motley Pair: ént: many-coloured heaven and earth.
‘When the self-aggregated ambrosia of the divine Agni is generated from his radiance, then the products from it sustain both heaven and earth, all the worshippers glorify this thy oblation, the celestial nutritious water which thy white radiance milks forth, —Wilson. According to Saéyana, the products from tt are the plants and trees which spring from the amrié or rain which rewards the oblations of men, and the visve devdh of the text are sarve stotdrah, all the worshippers. Some meaning ig apparent in this paraphrase, but it cannot be extracted from the words of the text.
5 The King: Varuna. For even Mitra: we must have committed some sin, for even Mitra, the Friend, the gracious God, is wroth with us. Strength : strengthening sacrificial viands. For thosewho come not: for the Gods who will not yet come to receive our worship and oblations.
6 This stanza is apparently a lateraddition. The latter half of the first line is taken from X. 10. 2, but its application here is not obvious,
@ In Vivasvdn’s dwelling: ‘on the altar of the sacrificer.—Wilson. Heaven ov the realm of the Sun is intended.
Pa ae
id ig
‘ - oh
8 The counsel which the Gods meet to consider, their secret plan,— of that we have no knowledge, There let God Savitar, Aditi, and Mitra proclaim to Varuna that we are sinless.
9 Hear us, O Agni, in your common dwelling: harness thy rapid car, the car of Amrit. Bring Heaven and Earth, the Deities’ Parents, hither: stay with us here, nor from the Gods be distant.
HYMN XIII. Havirdhénas.
I yoke with prayer your ancient inspiration: may the laud rise as on the prince’s pathway. , All Sons of Immortality shall hear it, all the possessors of celestial natures.
2-When speeding ye came nigh us like twin sisters, religious- ‘hearted votaries brought you forward. Take your place, ye who kuow your proper station: be near, be very near unto our Soma.
3 Five paces have I risen from Earth: I follow her who hath four feet with devont observance. This by the Sucred Syllable have I measured: I purify in the central place of Order.
4 He, for Gods’ sake, chose death to be his portion. He chose not, for men’s good, a life eternal.
They sacrificed Brihaspati the Rishi. Yama delivered up his own dear body.
Ps cme cA, Mes eee ow
‘The deities are the two Sakatas, small carts or barrows used at sacrifices to carry the materials, especially the Soma-plant, hence called Huvirdhdnas, oblation-bearers.’— Wilson.
1 The prince is the noble who institutes the sacrifice. ‘Like the path of the worshipper.’—*Vilson.
8 This stanza is most obscure. Wilson, following Sdyana, translates: ‘I make the five stages of the sacrifice ascend; I take four steps” by pious observances ; with the sacred syllable I perfect this (adoration) ; I purify (the Soma) on the navel of the sacrifice.’ The five stuges are, according to Sayaua. the five elements of the sacrifice, grain, Soma, the kine, the Purodasa cake, and the clarified butter. The four steps are the metres most commonly used
The words as they stand in the text do not appear to be susceptible of any satisfactory explanation. ;
4 He: Yama. See 3.14. 1. For Cds’ suke; his death being the type of the sacrifices which support and delight the Gods. For men’s yood: See X. 90. 8-14 for the results of the sacrifice of Purusha, with whom Yama may be identified. hey: the Gods. This Pada is uniutelligible us it stands. Instead of brihuspdiim yujiiam akrinvato rishim, Prof. Ludwig would read Vaivaseatam yujtiam uatanuta rishih, the Rishi performed the Vaivasvata, or funeral, sacrifice (Ueber die newesten, u. 3. w., p. 110). I have mainly followed Ehni, De Vedische Mythus des Yama, pp. 160—162, but the exact meaning of the stanza is still doubtful to me.
- THE HYMNS OF [BOOK X.*...
5 The Seven flow to the Youth on whom the Maruts wait: the Sons unto the Father brought the sacrifice. Both these are bis, as his they are the Lords of both: both
toil; belonging unto both they prosper well. HYMN XIV. Yama,
Honour the King with thine oblations, Yama, Vivasvan’s Son, who gathers men together, Who travelled to the lofty heights above us, who searches out
- and shows the path to many. | 2 Yama first found for us a place to dwell in: this pasture never
can be taken frum us. Men born on earth tread their own paths that lead them
whither our ancient Fathers have departed. :
3 Matalf prospers there with Kavyas, Yama with Angiras’ sons,, Brihaspati with Rikvans : : . Exalters of the Gods, by Gods exalted, some joy im praise and some in our oblation. 4 Come, seat thee on this bed of grass, O Yama, in company with Angirases and Fathers. : Let texts recited by the sayes bring-thee: 0 King, let this oblation make thee joyful. og 5 Come, Yama, with the Angirases the Holy, rejoice thee here with children of Virdipa. ~ To sit on sacred grass at this ourworship, I call Vivasvan, too, thy Father hither.
5 The Seven: rivers. According to Sdyana, metres. The Youth: Indra. The Sons: the Maruts. The Father: Indra. Both these: hawirdhdnas. Of both: Gods and men. Unto bof: to Gods and men, or ty Heaven and Earth.
a
EA
~The hymn is a funeral address, partly to Yama the God of the Dead and partly to the soul of the departed whose body is being consumed on the pile, 1 Yame,: the deified Lord of the Dead: originally the first who died and so showed the souls of his successors the way to the home of the departed. See X.12. Lofty heights: of heaven, the abode of the Blest.
3 Métali: a divine being, ideutified by the Commentators with Indra whose charioteer was M&tali. Kavyas: a class of Manes, the spirits of a pious race of ancient time. Angiras’.sons: the Angirases, the typical first sacrificers. See Vol. I, Index. Rikvans: or singers, a class of spirits or deities who attend and sing the praises of Brihaspati. See VII. 10. 4. Some joy in praise; the Gods delight in Svaha, the sacrificial exclamation, worship or praise. Some in our oblation: the Manes delight in Svadh4, the sweet food or oblation which is presented to them.
4 Angirases and Futhers : or, perhaps, Angirases our Fathers. 5 Children of Virdpa: Vairtipas, a sub-division of the Angirases.
wo
“HYMN 14] THE RIGVEDA. | 399.
6 Our Fathers are Angirases, Navagvas, Atharvans, Bhrigus who deserve the Soma. May these, the Holy, look on us with favour, may we enjoy their gracious loving-kindness.
7% Go forth, go forth upon the ancient pathways whereon our sires of old have goue before us. There shalt thou look on both the Kings enjoying their sacred food, God Varuna and Yama.
8 Meet Yama, meet the Fathers, meet the merit of free or ordered acts, in highest heaven. Leave sin and evil, seek anew thy dwelling, and bright with glory wear another body. )
9 Go hence, depart ye, fly in all directions: this place for him the Fathers have provided. “ Yama bestows on him a place to rest in adorned with days and beams of light and waters.
XY 10 Run and outspeed the two dogs, Sarama’s offspring, brindled,
four-eyed, wpon thy happy pathway. Te nigh then to the gracious-minded Fathers where they PeJOLCG-a- nompany with Yama.
11 And those two'dogs .¢ thine, Yama, the watchers, four-eyed,
ae
who look on men and guad the pathway,— Entrust this man, O King, to their protection, and with prosperity and health endow him.
12 Dark-hued, insatiate, with distended nostrils, Yama’s two envoys roam among the people;
May they restore to us a fair existence here and to-day, that | we may see the sunlight. | 13 To Yama pour the Soma, bring to Yama consecrated gifts : To Yama sacrifice prepared aud heralded by Agni goes. | 14 Offer to Yama holy gifts enriched with butter, and draw near:
So may he grant that we may live long days of life among the Gods. Ny ae
6 eperuad Atharvans, Bhrigus: priestly families of ancient times.
7 This"and the fullowing stanza are addressed to the spirit of the dead roan whose funeral rites are being celebrated. ;
8 Free or ordered acts: voluntary good works and prescribed sacrifices, whose merit is stored up in heaven to be enjoyed on arrival by the spirits of the pious who have performed them.
9 According to Siyana, this stanza is addressed to the Pisichas and other evil spirits that haunt the place of cremation. |
10 The spirit of the departed is addressed. Zhe two dogs: offspring of Sarama, the hound of Indra. See Vol. I., Index. y
13 The three following stanzas are addressed to the priests,
KR
400 THE HYMNS OF [BOOK &.
15 Offer to Yama, to the King, oblatiun very rich in meath: Bow down before the Rishis of the ancient times, who made this path in days of old.
16 Into the six Expanses flies the Great One in Trikadrukas. The Gayatri, the Trishtup, all metres in Yama are contained.
HYMN XV. Fathers.
May they ascend, the lowest, highest, midmost, the Fathers who deserve a share of Soma.
May they who have attained the life of spirits, gentle and righteous, aid us when we call them.
2 Now let ue pay this homage to the Fathers, to those who passed of old and those who followed, Those who have rested in the earthly region, and those who dwell among the Mighty Races.
3 I have attained the gracious-minded Fathers, I have gained son and progeny from Vishnu.
They who enjoy pressed juices with oblation, seated on sacre?”
' grass, come oftenest hither. a 4 Fathers who sit on sacred grass, come, hel «these offerings have we made for you; aooapt-teet So come to us with most ausniezvds favour, and give us health and strength wi a trouble. Zs 5 May they, the Fathers, worthy of the Soma, invited to their favourite oblations
Laid on the sacred grass, come nigh and listen: may they be gracious unto us and bless us.
16 The meaning appears to be that the Great Unit, Yama as All-God, broadens and fills the universe after plentiful libations of Soma juice in the Three Kadruka days, or first three days of the Abhiplava festival. See Ehni, Pama, pp. 154—157. For different explanations, see Bergaigne, I. 178; II. 122, 127.
This hymn, with the exception of the last stanza, has been translated, and annotated by Muir, 0.8. Zexis, V. pp. 291—295, by the authors of the Sicbenzig Lieder, and by Prof. Peterson, Hymns from the Rigveda.
SIP
1 Ascend : rise to higher rank; obtain the "este" "ef" et 4 Sityana, Lowest, highest, midmost ; the Fathers aree « i. .', Jot. ot depress of merit acquired on earth.
' 9 The earthly region : the firmament nearest to the earth. See VIII.77, 5. The Mighty Races: of the Gods.
8 Sonand progeny: napdiam cha vikrdmannm cha; the meaning appears to be, as suggested by. Ludwig, that the speaker has discharged his obligation to the Fathers by begetting a son through the favour of Vishnu. Still vihrdonanan is an unintelligible expression in this connexion. See The Hymns of the Atharva-veda, XVIII, 1. 45, note.
ONS BERN Ta
HYMN 15.) ZHE RIGVEDA. 401
Bowing your bended knees and seated southward, accept this sacrifice of ours with favour.
Punish us not for any sin, O Fathers, which we through human frailty have committed.
Lapped in the bosom of the purple Mornings, give riches to the man who brings oblations.
Grant to your sons a portion of that treasure, and, present, give them energy, ye Fathers.
Our ancient Fathers who deserve the Soma, who came, most noble, to our Soma-banquet,—
With these let Yama, yearning with the’ yearning, rejoicing eat our offerings at his pleasure.
Come to us, Agni, with the gracious Fathers who dwell in glowing light, the very Kavyas,
Who thirsted mid the Gods, who hasten hither, oblationwinners, theme of singers’ praises.
Come, Agni, come with countless ancient Fathers, dwellers in light, primeval, God-adorers, —— =
Eaters and drinkers of oblations, truthful, who travel with the Deities and Indra.
Fathers whom Agni’s flames have tasted, come ye nigh: ye kindly leaders, take ye each your proper place.
Eat sacrificial food presented on the grass: grant riches with a multitude of hero sons.
Thou, Agni Jitavedas, when entreated, didst bear the offerings which thou madest fragrant,
And give them to the Fathers who did eat them with Svadha. Eat, thou God, the gifts we bring thee.
Thou, Jatavedas, knowest well the number of Fathers who are here and who are absent,
Of Fathers whom we know and whom we know not: accept
_ the sacrifice well-prepared with portions.
7 Lapped in the bosom of the purple Mornings: ‘Seated in the proximity of the radiant flames (of the altar).’— Wilson.
9 Kavyas: see X. 14. 3.
11 Whom Agni’s flames have tasted : whose bodies have been burnt. A claas of Manes called AgnishvAttas, according to Sayana.
12 With Svadhd: with the sacrificial exclamation Svadha, or, with their
allotted portion.
a
13 With portions; or, with Svadhas.
a6
14 They who, consumed by fire or not cremated, joy in their offering in the midst of heaven,—
Grant them, O Sovran Lord, the world of spirits and their own body, as thy pleasure wills it.
HYMN XVI. Agni.
Burn him not up, nor quite consume him, Agni: let not his _body or his skin be scattered. O Jatavedas, when thou hast matured him, then send him on his way unto the Fathers.
2 When thou hast made him ready, Jatavedas, then do thou give him over to the Fathers. ‘When he attains unto the life that waits him, he shall become the Deities’ controller. 3 The Sun receive thine eye, the Wind thy spirit; go, as thy merit is, to earth or heaven. ‘Go, if it be thy lot, unto the waters; go, make thine home in plants with all thy members.
4:Thy portion is the goat: with heat consume him; let thy fierce flame, thy glowing splendour, burn him,
.. With thine auspicious forms, O Jatavedas, bear this man to the region of the pious,
5 Again, O Agni, to the Fathers send him who, offered in thee,
goes with our oblations.
Wearing new life let him increase his offspring: let him rejoin a body, JAtavedas. |
a ea ee ao a A ae ee | 14 The world of spirits : dsunttim : a difficult word whose meaning is some what uncertain. Sayana joins it with tanvam, and explaing the two words by ‘the body that leads to life,’ ‘that body that is endowed with breath.’—
“Wilson. See X. 12, 4. ¢
This hymn has been partially transliterated, translated, and annot Muir, 0. S, Texts, V. pp. 295—297, ; ated by
Stanzas 1—6 are to be repeated while the body of the departed j : partially consumed on the funeral pile. : P 1s being
2 The life that watts him: dsunitim;: see X.15.14. Controller: inni their favour. sees
3 The Sun recewe thine eye, the Wind thy spirtt: leb li See Muir’s note, 0. 8. Tose, V. 298. BE SRE SSP BBG petnan 40: Lake:
4 Agni is addressed. The goat: th sali . parehe cores. goat: that was slaughtered and laid limb by limb
5 Let him increase his offspring: when he becomes one of the Fathers to.
whom is ascribed the fruitfulness of heaven and earth, the. '
. ts of Gods and men. See X. 64.14. Let Adm sesoin, - fie ee : Tomtualive iaa0l expicecea. rgoim: or, let life rejoin his body : the
ls iat
Pg ON, ay
6 What wound soe’er the dark bird bath inflicted, the emmet,
or the serpent, or the jackal, ss May Agni who ‘devoureth all things heal it, and Soma who | hath passed into the Brahmans. 7 Shield thee with flesh against the flames of Agni, encompass thee about with fat and marrow, .” So will the Bold One, eager to attack thee with fierce glow fail to girdle and consume thee. 8 Forbear, O Agni, to upset this ladle: the Gods and they who
merit Soma love it, ees This ladle, this which serves the Gods to drink from, in this
the Immortal Deities rejoice them. » - 9 I send afar flesh-eating Agni, bearing off stains may he depart
to Yama’s subjects. But let this other Jatavedas carry oblation to the Gods, for
he is skilful. . 10 I choose as God for Father-worship Agni, flesh-eater, who
hath past within your dwelling,
- While looking on this other Jatavedas. Let him light flames
in the supreme assembly.
VW With offerings meet let Agni bring the Fathers who support
the Law, Let him announce oblations paid to Fathers and t6, Deities,
12 Right gladly would we set thee down, right gladly make thee
burn and glow. Gladly bring yearning Fathers nigh to eat the food of sacrifice. :
13 Cool, Agni, and again refresh fhe spot which thou ‘hast
scorched and burnt. | me Here let the water-lily grow, and tender grass and. leafy herb,
14,0 full of coolness, thou coo) Plant, full of fresh moisture,
freshening Herb, . Come hither with thefermale frog: fill with delight this Agni
here.
7 The corpse is addressed. “Flesh : the caul and other parts of a slaughtered animal which covered the corpse to prevent too quick and complete cremation.
9 Stains: of sin cv impurity which may have attached to the departed, Cp. stanza 6. . ;
10 Light flaws: typically offer sacrifice in the assembly of the Gods. .
1l With oferings meet: literally, bearing Kavyas or Kavya-worship, that is, offerings to’ the kavis, sages, or Fathers.
12 Tree: Agni; the fire.
18 Water-lily: kiyd@mbu: some kir3 +f srvuatt) rink. Tender grass: ”
‘phhaddrvd : a variety of ddrvd grass ivicu’ Tracy’.
14 Fill with delight : meaning, euphemistically, extinguish. ‘After the fire has consumed the corpse, water is poured upon it to extinguish it. Then
HYMN XVII. Various Deities,
TVASHTAR prepares the bridal of his Daughter: all the world hears the tidings and assembles,
But Yama’s Mother, Spouse of great Vivasvan, vanished as she was carried to her dwelling.
2 From mortal men they hid the Immortal Lady, made one like
her and gave her to Vivasvan. Saranyi brought to him the Asvin brothers, and then deserted
both twinned pairs of children. 3 Guard of the world, whose cattle ne’er are injured, may Pa-
shan bear thee hence, for he hath knowledge. _May he consign thee to these Fathers’ keeping, and to the
gracious Gods let Agni give thee. 4 May Ayu, giver of all life, protect thee, and bear thee forward
on the distant pathway. Thither let Savitar the God transport thee, where dwell tha
pious who have passed before thee. 5 Pishan knows all these realms: may he conduct us by ways that are most free from fear and danger. Giver of blessings, glowing, all-heroic, may he, the wise and ‘watchful, go before us.
farthermoré certain water-plants are put there. In addition to these a frog— here a female, elsewhere a male—is put upon the place where the fire has burned. These, ag representatives of life in the waters, are symbolically supposed both to prevent and extinguish fire.” (M. Bloomfield, Conétributions io the Interpretation of the Veda, Second Series, Baltimore : 1890),
Dr. Muir’s Original Sanetrit Texts, V. pp. 297-299, should be consulted with regard to this funeral bymn addressed to Agni, and much additional information on the subject may be obtained from the essays, there referred to, by von Roth and Max Miller. _ "
1 The first two stanzas are difficult, and appear to have no connexion with the rest of the hymn. T'vashtar: a God often regarded, as here, as an agent in natural phenomena. His Daughter: Saranyti, the stormy cloud ; or, perhaps, the dawn. Vivasydn: representing the. bright heavens, or the Sun. Yama’s Mother: Saranya, who afterwards gave birth to Yama and Yan. See X. 10, note. Vanished: or was stolen away. Caxried : asa bride, in procession, ° a
2 They: the Gods. The Immortal Lady: Saranyt. Bryght to him: under another form bore to Vivasvin. Both twinned pairs: Yamaspnd Yami and the Agsvins. For the legend which has been formed out of these obsgure hints, see Wilson’s Translation, and Muir, 0. §. Texts, V. 228.
8 Here the funeral hymn begins, with an address to the spirit “ot. the departed. Pdshan: as a Sun-God and the heavenly Herdsman who knows the path through the heavens and is therefore a good conductor of the spirit of the departed. me
4 Ayu; according to Sayana, Vayu is intended, the letter “v’ being elided. Or the meaning may be, life of fu)] vitality.
6 Pa&shan was born to move on distant pathways, on the road far
Il
from earth and far from heaven.
To both most wonted places of assembly he travels and returns with perfect knowledge:
The pious call Sarasvati, they worship Sarasvati while sacrifice proceedeth.
The pious called Sarasvati aforetime. Sarasvati send bliss to him who giveth.
Sarasvati, who camest with the Fathers, with them rejoicing thee in our oblations,
Seated upon this sacred grass be joyful, and give us strengthening food that brings no sickness.
Thou, called on as Sarasvati by Fathers whe come right forward to our solemn service,
Give food and wealth to present sacrifcers, @ portion, worth a thousand, of refreshment.
The Mother Floods shall make «s bright and shining, cleansers of holy oil, with oil shail cleanse us: For, Goddesses, they bes off all defilement: I rise up from them purified and hightened. Through days of earliest date the Drop descended on this place and o* that which was before it,
I offer ur. throughout the seven oblations, the Drop which gtjl} co one same place is moving.
rme Drop that falls, thy stalk which arms have shaken, which from the bosom of the press hath fallen, -
Or from the Adhvaryu’s purifying filter, I offer thee with heart and cry of Vashat!
That fallen Drop of thine, the stalk which from the ladle fell
AWAY, This present God Brihaspati shall pour it forth to make us rich. The plants of earth are rich in milk, and rich in milk is this
my speech ; : And rich in milk the essence of the Waters: make me pure
therewith. .
7 Sarasvat?: see I, 3. 10.
11 This stanza is not very intelligible. The Drop is apparently the Soma ; but Séyana explains it, alternatively, by Aditya or the Sun. See Satapatha. Bréhmana, VII. 4. 1, 20 (Sacred Books of the rast, XLI. 368).
14 Rich in milk; fall of sap, vigour, vital and vivifying power. ,
x
406 . THE HYMNS OF [BOOR X&. HYMN XVIII. Various Deities,
Go hence, O Death, pursue thy special pathway apart from that which Gods are wont to travel.
To thee I say it who hast eyes and hearest: Touch not our offspring, injure not our heroes.
2 As ye have come effacing Mrityu’s footstep, to further times prolonging your existence, ' May ye he rich in children and possessions, cleansed, purified, and meet for sacrificing. .
3 Divided from the dead are these, the living: now be our calling o1 the Gods successful.
We have gone forth for dancing and for laughter, to further times prolaging our existence.
4 Here I erect thisvampart for the living ; let none of these, none other, reach.this limit. May they survive a hiydred lengthened autumns, and may they bury Death benesth this mountain.
5 As the days follaw days in chage succession, a8 with the seasons duly come the seasons, *~., As each successor fails not his foregoey, so form the lives of these, O great Ordainer —G
5 Live your full lives and find old age eDehiful, all of you striving one behind the other. ~
a May Tvashtar, maker of fair things, be gracious tng lengthen out the days of your existence, ae
ie ey,
1 Death: Mrityu, the God of Death ; distinct from Yama the judge and). ruler of the departed. Our offspring: prajiim: meanivy here, says Sdyana, female offspring, duhitridauhitrdimikdm, in the form of daughters and their daughters. Our heroes: sons and their sons.—SAyana.
2 Addressed to the kinsmen of the deceased. Kffucing Mrityu’s footstep: a wisp or clog was fastened to the foot of the corpse which represented Mrityu or Death, in order to prevent the premature return of Death to carry off the living. See A. V., V. 19. 12. Gleansed: from sing of a former life. Purified: from sins of the present life.
8 Daneing and laughter: the enjoyments of ordinary life after the fulfil. ment of our duties to the dead.
4 This rampart: of stone, or earth, raised by the Adhvaryu as a line of demarcation between the dead and the living, and limiting, as it were, the jurisdiction of Death until the natural time for his approach. This mountain: the mound or bank.
5 So form the lives : let them pass away in due order of seniority, Ordainer : Dhdtar : the name of a divine being who is the creator, arranger, maintainer, and manager of all things.
6 One behind the other; the oldest reaching the end of their journey firat.
YYMN 18. THE RIGVEDA., 407
7 Let these unwidowed dames with noble husbands adorn themselves with fragrant balm and unguent. Decked with fair jewels, tearless, free from sorrow, first let the dames go up to where he lieth.
8 Rise, come unto the world of life, O woman: come, he is lifeless by whose side thou liest. Wifehood with this thy husband was thy portion, who took thy hand and wooed thee as a lover.
3 #rom his dead hand I take the bow he carried, that it may be our power and might and glory. There art thou, there; and here with noble heroes may we o’ercome all hosts that fight against us.
10 Betake thee to the lap of Earth the Mother, of Earth far-spreading, very kind and gracious. Young Dame, wool-soft unto the guerdon-giver, may she preserve thee from Destruction’s bosom.
11 Heave thyself, Earth, nor press thee downward heavily: afford him easy access, gently tending him. Cover him, as a mother wraps her skirt about her child, O Earth. 12 Now let the heaving earth be free from motion: yea, let a thousand clods remain above him. Be they to him a home distilling fatness, here let them ever be his place of refuge. 13 I stay the earth from thee, while over thee I place this piece of earth. May I be free from injury. Here let the Fathers keep this pillar firm for thee, and there let Yama make thee an abiding-place. 14 Even as an arrow’s feathers, they have set me on a fitting day.
The fit word have I caught and held as ’twere a courser with the rein.
7 First: ayre; to begin with ; é. e. before the ceremonies begin. See M. Miller, Chips, IV. 35—39 (edition of 1895). On the whole stanza, see Dr. F. Hall, Journal of R. A. 8., Vol. ITI, Part I., p. 185f.
8 ‘This verse is to be spoken by the husband’s brother, ete , to the wife of the dead man, and he is to make her leave her husband’s body. See the Aswalayana Grihya Sutras, TV. 2.’—KEditor’s note, in Wilson’s Translation.
9 This stanza is applicable only when the deceased was a Kshatriya or man of the princely and military order.
10 Addressed to the body. Guerdon-giver: the liberal rewarder of the priests. Destruction’s bosom: or the lap of Nirriti. ; :
13 I stay the earth: ‘I keep off the earth above thee with thy lid” ‘This is addressed to the urn containing the bones and ashes, which is buried after the corpse has been burnt,’~ Wilson. Péllar: perhaps a beam Jaid over the remains,
14 This stanza, which seems to be a later addition, is not noticed in SAyana’s Commentary, and the meaning of the second line is not very clear, I have
HYMN XIX. Waters or Cows.
Turn, go not farther on your way; visit us, O ye Wealthy
Ones. | Agni and Soma, ye who bring riches again, secure us wealth.
2 Make these return to us again, bring them beside us once
again, — May Indra give them back to us, and Agni drive them hither-
ward. 3 Let them return to us again: under this herdsman let them
feed. Do thou, O Agni, keep them here, and let the wealth we
have remain. 4 J call upon their herdsman, him who knoweth well their coming
nigh Their parting and their home-return, and watcheth their
approach and rest. 5 Yea, let the herdsman, too, return, who marketh well their driving-forth ; Marketh their wandering away, their turning back and coming home. 6 Home-leader, lead them home to us; Indra, restore to us-.our kine ; We will rejoice in them alive.
r
followed Prof. Whitney’s rendering (Lanman, p. 386). The verse, says Lanman, ‘seoms to express the poet's satisfaction at having made a good hymn at the right time and place, and with as good skill as a skilful horseman has.’
The hymn has been translated by the authors of the Siebenzig Lieder. See Zimmer's Altindisches Leben, pp. 400—407, Mr. Romesh Chunder Dutt'y Civilization in Ancient India, pp. 108, and 278, 279, Lanman’s Sanskrit Reader, pp. 382--386, and Zénaide Ragozin’s Vedie India, pp. 851— 858,
The essays of von Roth and Max Miiller have already been referred to.
SPamneemtset
The hymn isa prayer for the return of strayed cows, to whom the first line is addressed.
1 Yewho bring riches again : punarvast: ‘ye who clothe (your worshippers) again.’—Wilson. See Hillebrandt, V. AZ, I. 460.
2 These: cows, or waters.—-Siyana, Make return is th- frre ee tan and Séyana says that the seer of the hymn addresses © - *. Vo vite. oy is to Indra.
4 Séyana explains this stanza somewhat differently :~-‘I invoke the knowledge of the place, of their going, of their coming, of their departure, of their wandering, of their returning: (I invoke) him who is their keeper,’ ee This is a more strictly literal rendering of the abstract nouns in
e text,
/
408 | THE HYMNS OF [BOOK X.
7 I offer you on every side butter and milk and strengthening food. May all the Holy Deities pour down on us a flood of wealth. 8 O thou Home-leader, lead them home, restore them thou who bringest home. Four are the quarters of the earth; from these bring back to us our kine. HYMN XX. Agni, SEND unto usa good and happy mind,
2 I worship Agni, Youthfullest of Gods, resistless, Friend of laws; Under whose guard and heavenly light the Spotted seek the Mother’s breast : 3 Whom with their mouth they magnify, bannered with flame and homed in light. He glitters with his row of teeth. 4 Kind, Furtherer of men, he comes, when he hath reached the ends of heaven, Sage, giving splendour to the clouds. 5 To taste man’s offerings, he, the Strong, hath risen erect at sacrifice : : Fixing his dwelling he proceeds. 6 Here are oblation, worship, rest: rapidly comes his furtherance. To sword-armed Agui come the Gods. 7 With service for chief bliss 1 seek the Lord of Sacrifice, Agni, whom ; They call the Living, Son of Cloud. 8 Blest evermore be all the men who come from us, who magnify Agni with sacrificial gifts. 9 The path he treads is black and white and red, and striped, and brown, Grimson, and glorious. His sire begat him bright with hnes of gold. 10 Thus with his thoughts, O Son of Strength, O Agni, hath Vimada, accordant with the Immortals, . Offered thee hymns, soliciting thy favour. Thou hast brought all, food, strength, a prosperous dwelling.
2 The Spotted: thereis nonoun. The variegated oblations, as SAyana says, appear to be intended; and the Afother’s breast may be the clouds of the firmament. The stanza is difficult, and translation must be tentative.
3 Homed in light: the meaning of kripdnflam is uncertain. ‘ Pitying prayer,’ according to Ludwig. ‘Sustainer of pious works,’— Wilson.
5 He proceeds: is carried from one fire receptacle or altar to another.
6 Sword-armed : armed with his sword or knife of pierciug flame.
8 The men who come from us; sons and grandsons of the worshippers,
9 The path he treads: according to Sayana, hia chariot,
10 Vimada;: the Rishi of the hymn.
HYMN XXI. Agni.
Wits offerings of our own we choose thee, Agni, as Invoking Priest, For sacrifice with trimmed grass,—at your glad carouse— piercing and brightly shining. Thou art waxing great. 2 The wealthy ones adorn thee, they who bring us horses as their gift: The sprinkling ladle, Agni,—at your glad carouse—and glowing offering taste thee. Thou art waxing great. 3 The holy statutes rest by thee, as ’*twere with ladles that o’erflow. , Black and white-gleaming colours,—at your glad carouse—all glories thou assumest. Thou art waxing great. 4 0 Agni, what thou deemest wealth, Victorious and Immortal One ! Bring thou to give us vigour,—at your glad carouse—splendid at sacrifices. Thou art waxing great.
5 Skilled in all lore is Agni, he whom erst Atharvan brought to life. He was Vivasvin’s envoy, at your glad carouse—the well-loved friend of Yama. Thou art waxing great.
6 At sacrifices they adore thee, Agni, when the rite proceeds. All fair and lovely treasures-—at your glad carouse—thou givest him who offers. Thou art waxing great.
7 Men, Agni, have established thee as welcome Priest at holy rites, Thee whose face shines with butter,—at your glad carouse— bright, with eyes most observant. Thou art waxing great 8 Wide and aloft thou spreadest thee, O Agni, with thy brilliant flame. A Bull art thou when bellowing,—at your glad carouse—thou dost impregn the Sisters. Thou art waxing great.
1 At your glad carouse: apparently a Soma-drinking refrain, addressed to the Visvedevas or All-Gods. Zhow art waxing great: a similar refrain or burden addressed to Agni. See Wilson’s Translation, note. Grassmann oinits both refrains, which he considers to be later interpolations.
2 Tuste thee: feel the power of the fire.
3 The first line is difficult :—~‘ The establishers (of the rite) worship thee with their ladles (filled with the oblation), like (earth—) sprinkling (showers).’ Wilson. I follow Ludwig's interpretation. Those who worship Agni according to his Law are regarded as his own statutes incarnate.
5 Athurvan: the priest who is said to have been the first to obtain fire and offer Soma and prayers. Vivasvdn; the Soma-priest, or the sacrificer.
8 Lue Sisters; the plants, which Agni, descending in rain, makes fruitful,
HYMN 22.) THE RIGVEDA. 41}
HYMN XXItI. Indra.
Wuenre is famed Indra heard of? With what folk is he renowned to-day as Mitra is,— Who in the home of Rishis and in secret is extolled with song?
2 Even here is Indra famed, and among us this day the glorious Thunderer is praised, He who like Mitra mid the folk hath won complete and full renown.
3 He who is Sovran Lord of great and perfect strength, exerter of heroic might, Who bears the fearless thunder as a father bears his darling son.
4, Harnessing to thy car, as God, two blustering Steeds of the Wind-God, O Thunderer, That speed along the shining path, thou making ways art glorified. 5 Even to these dark Steeds of Wind thou of thyself hast come to ride Of which no driver may be found, none, be he God or mortal man.
6 When ye approach, men ask you, thee and Usana: Why come ye to our dwelling-place 4 Why are ye come to mortal man from distant realms of earth and heaven ?
7 O Indra, thou shalt speak us fair: our holy prayer is offered up.
We oid to thee for help as thou didst strike the monster Sushna dead.
8 Around us is the Dasyu, riteless, void of sense, inhuman, keeping alien laws.
Baffle, thou Slayer of the foe, the weapon which this Dasa
wields.
®.Hero with Heroes, thou art ours: yea, strong are they whom '- thou dost help. In many a place are thy full gifts, and men, like vassals, sing thy praise.
1 In secreé: in the forest, according to Sdyana.
4 Making ways: a3 a God of light, making paths through the pathless darkness.
6 Usand: Usan4 or Usanas Kavya, who has been frequently mentioned as a favoured friend and companion of Indra.
9 With Heroes; the attendant Maruts.
10 Urge thou these heroes on to slay the enemy, brave Thunderer! in the fight with swords,
Even when hid among the tribes of Sages numerous as stars.
11 Swift come those gifts of thine whose hand is prompt to rend
and burn, O Hero Thunder-armed : As thou with thy Companions didst destroy the whole of
Sushna’s brood. 12 Let not thine excellent assistance come to us, O Hero Indra,
profitless. May we, may we enjoy the bliss of these thy favours, Thun-
derer ! 13 May those ‘soft impulses of thine, O Indra, be fruitful and
innocent to us. May we know these whose treasures are like those of milch-
kine, Thunderer ! 14 That Earth, through power of knowing things that may be known, handless and footless yet might thrive, Thou slewest, turning to the mght, Sushna for every living man. 15 Drink, drink the Soma, Hero Indra; be not withheld as thou art good, O Treasure-giver. Preserve the singers and our liberal princes, and make us wealthy with abundant riches, HYMN XXIII. Indra,
Inpra, whose right hand wields the bolt, we worship, driver of Bay Steeds seeking sundered courses. Shaking his beard with might he hath arisen, casting his weapons forth and dealing bounties. . 2 The treasure which his Bay Steeds found at sacrifice,—this wealth made opulent Indra slayer of the foe.
10 Zhe enemy: or Vritra, Hid among the tribes of Sages: dwelling among the wise Gods and invisible to men. Numerous as stare: the meauing of nacshutvagsavasdm is uncertain,
11 Whose hand is prompt to rend and burn; I follow Ludwig's interpretation, but the meaning which he gives to dkshdné is doubtful.
13 Soft impulses of thine; ‘ our (praises) reaching thee.’— Wilson.
14 For every living man: visuityave: according to SAyana, for the sake of Visvayn, a king, the son of Urvasi, the Apsaras or nymph of heaven who became the wife of Purdravas. Turning to the right: circeumambulating Sushna with the right hand towards him for good luck ; performing the Gaelic deaail.
1 Seeking sundered courses: vivraténdm: unruly, and pulling away from each other, or wandering. According to Sayana, having many functions.
2 At sacrifice: Sdyana explains vdne by ‘at sacrifice, or, in the forest.’ The exact meaning of the word here is not certain. Of the foe; or, of Vritra,
Ribhu, Ribhukshan, Vaja,—he is Lord of Might. The Dasa’s very name I utterly destroy. ‘3 When, with the Princes, Maghavan, famed of old, comes nigh the thunderbolt of gold, and the Controller’s car Which his two Tawny Coursers draw, then Indra is the Sovran Lord of power whose glory spreads afar. 4. With him too is this rain of his that comes like herds: Indra throws drops of moisture on his yellow beard. When the sweet juice is shed he seeks the pleasant place, and stirs the worshipper as wind disturbs the wood.
5 We laud and praise his several deeds of valour who, fatherlike, with power hath made us stronger ; Who with his voice slew many thousand wicked ones who spake in varied manners with contemptuous cries. 6 Indra, the Vimadas have formed for thee a laud, copious, unparalleled, for thee Most Bountiful. We know the good we gain from him the Mighty One when we attract him as a herdsman calls the kine.
7 Ne’er may this bond of friendship be dissevered, the Rishi Vimada’s and thine, O Indra. We know thou carest for us as a brother: with us, O God, be thine auspicious friendship.
HYMN XXIV. Indra, Asvins. O Inpra, drink this Soma, pressed out in the mortar, full of sweets. Send down to us great riches,—at your glad carouse—in thousands, O Most Wealthy. Thou art waxing great. 2 To thee with sacrifices, with oblations, and with lauds we come. Lord of all strength and power, grant—at your glad carouse— the best choice-worthy treasure. Thou art waxing great.
3 Thou who art Lord of precious boons, inciter even of the churl, Guardian of singers, Indra,—at your glad carouse—save us from woe and hatred. Thou art waxing great.
Ribhu, Ribhukshan, Vaja: Indra, combining the three Ribhus in his own person.
8 With the Princes: with the Maruts.
4 Drops of moisture: perhaps the rain which he pours upon the lightning which may be regarded as his beard.—Ludwig. The pleasant place: the chamber of sacrifice. The worshipper: or, according to Séyana, his own body. The text has no word to express the object here.
The double burden or refrain of Hymn XXI. is employed in the first three stanzas. 8 Of singers : worshippers ; ‘ eulogists.’.—Wilson.
4 Strong, Lords of Magic power, ye Twain churned the united
worlds apart, ; . When ye, implored by Vimada, Nasatyas, forced apart the pair.
5 When the united pair were rent asunder all the Gods com-
plained. The Gods to the Nasatyas cried, Bring these together onc again, 6 Sweet be my going forth, and rich in sweets be my approach to home. So, through your Deity, both Gods, enrich us with all pleasantness. a. HYMN XXYV. Soma.
SEND usa good and happy mind, send energy and mental power. Then—at your glad carouse—let men joy in thy love, Sweet
- Juice ! as kine in pasture. Thou art waxing great.
2 In all thy forms, O Soma, rest thy powers that influence the heart. So also these my longings—at your glad carouse —spread themselves seeking riches. Thou art waxing great.
3 Even if, O Soma, I neglect thy laws through my simplicity, Be gracious—at your glad carouse—as sire to son. Preserve us even from slaughter. Thou art waxing great.
4 Our songs in concert go to thee as streams of water to the wells. Soma, that we may live, grant-—at your glad carouse—full powers of mind, like beakers. Thou art waxing great.
5 O Soma, through thy might who art skilful and atrong, these longing men, These sages, have thtown open—at your glad carouse—the stall of kine and horses. how art waxing great.
6 Our herds thou guardest, Soma, and the moving world spread far and wide. Thou fittest them for living,—at your glad carouse—looking upon all beings. Thou art waxing great. i
4 Churned . ...apart; or perhaps, produced by churning or violent agitation, Siyana explains differently :—‘you have churned forth (the fire),’—-Wilgon.
1 The first half line of this stanza has occurred before ax the first line of X. 20. The double burden or refrain is again employed, with little or no connexion with the rest of the stanza,
4 Like beakers: filled full, like chalices of Soma juice.
° The longing men; the priests. Have thrown open, ete, : have, by their sacrifices, opened the way te wealth,
” On all sides, Soma, be to us a Guardian ne’er to be deceived. King, drive away our foemen—at your glad carouse :-—let no the wicked rule us. Thou art waxing great. : 8 Be watchful, Soma, passing wise, to give us store of vital strength. More skilled than man to guide us,—at your glad carouse— save us from harm and sorrow. Thou art waxing great. 9 Chief slayer of our foemen, thou, Indu, art Indra’s gracious Friend, When warriors invoke him—at- your glad carouse—in fight, to win them offspring. Thou art waxing great. 10 Victorious is this gladdening drink: to Indra dear it grows in strength. This—at your glad carouse—enhanced the mighty hymn of the great sage Kakshivin. Thon art waxing great. 11 This to the sage who offers gifts brings power that comes from wealth in kine. This, better than the seven, hath—at your glad carouse—furthered the blind, the cripple. Thou art waxing great.
HYMN XXVI. Piishan,
‘Forwarb upon their way proceed the ready teams, the lovely sOngS. Further them glorious Ptishan with yoked chariot, and the Mighty Twain! . 2 With sacred hymns let this man here, this singer, win the God to whom Belong this majesty and might. He hath observed our eulogiés. 3 Pishan the Strong hath knowledge of sweet praises even as Indu hath. He dews our corn with moisture, he bedews the pasture of our kine.
4 We will bethink ourselves of thee, O Pishan, O thou God, as One.
10 Kakshivén: a famous Rishi, the seer of some hymns of Book I. See Index, Vol. I.
11 Better than the seven; more effectually than the seven priests. Sdyana explains differently :—‘it gives wealth to the seven (priests)—Wilson. Zhe blind: the Rishi Dirghatamas, according to Séyana. Zhe cripple: ParAvrij. See both names in Vol. L, Index.
1 Ready teams : ordered series of our words. The Mighty Twain ; the Asvins. According to Sayana, dasri#=darsantyah, of goodly aspect, applied to Pashan ; or, the two performers of the rite, the Yajamdna and his wife.
Who brings fulfilment of our hymns, and stirs the singer and
the sage. 5 Joint-sharer of each sacrifice, the driver of the chariot steeds ;
The Rishi who is good to man, the singer's Friend and faithful Guard. 6 One who is Lord of Sucha, Lord of Sucha caring for herself : Weaving the raiment of the sheep and making raiment beautiful. 7 The mighty Lord of spoil and wealth, Strong Friend of all prosperity ; He with light movement shakes his beard, lovely and ne’er to be dedgeived. | 8 O Pishan, may those goats of thine turn hitherward thy
chariot-pole. Friend of all suppliants art thou, born in old time, and firm
and sure. .9 May the majestic Pashan speed our chariot with his power
and might. ‘May he increase our store of wealth and listen to this call of
ours. HYMN XXVIII. Tadra:
Tus, singer, is my firm determination, to aid the worshipper
who pours the Soma. Islay the man who brings no milk-oblation, unrighteous,
powerful, the truth’s perverter. 2 Then will I, when I lead my friends to battle against the
radiant persons of the godless, : Prepare for thee at home a vigorous bullock, and pour for
thee the fifteenfold strong juices.
6 Sucha and Such4: names of a man and woman.—Ludwig. According to Sfyana and Wilson, ‘the pure (he-goat) and the pure (she-goat).’ Weaving the raiment: ‘making woollen cloths such as the woollen filter, ete.’—Wilson. And making raiment beautiful: or, he hath made vesture pure and bright; that is, says Sdyana, he hath purified all around with his heat and light. fel: Friend: the augmenter, Shakes his beard: when he drinks the Soma juice.
8 at a Pfishan’s chariot is said to be drawn by a team of goats.
Cf. I. 38
1 Indra addresses the Rishi. Powerful: dbhtim: perhaps, possessed of the
means that would enable him to offer sacrifices. _ 2 The Rishi replies, Fifteenfold strong juices: according to Sayana, the juices of the Soma-plant whose leaves grow during the light half of the month
and die away during the dark half,
B Naace ee
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Rag tp Reg) Dagar ae ee Loy TRA. Ree es oe
3 I know not him who sayeth and declareth that he hath slain the godless in the batile. Soon as they see the furious combat raging, men speak forth praises of my vigorous horses.
4 While yet my deeds of might were unrecorded, all passed for Maghayaus though I existed. The potent one who dwelt in peace I conquered, grasped by the foot and slew him on the mountain.
5 None hinder me in mine heroic exploits, no, not the mountains when I will and purpose. Even the deaf will tremble at my roaring, and every day will dust be agitated. 6 To see the Indraless oblation-drinkers, mean offerers, o’ertaken by destruction ! Then shall the fellies of my car pass over those who have blamed my joyous Friend and scorned him.
7 Thou wast, thou grewest to full vital vigour: an earlier saw, a later one shall see thee. Two canopies, as ’twere, are round about him who reacheth to the limit of this region. 8 The freed kine eat the barley of the pious. [saw them as they wandered with the herdsman. The calling of the pious rang around them. What portion will these kine afford their owner ? 9 When we who eat the grass of men are gathered Tam with barley-eaters in the corn-land. There shall the captor yoke the yokeless bullock, and he who hath been yoked seek one to loose him.
8 Indra speaks, rebuking the Rishi and ascribing all victories to himself.
4 The potent one: the powerful fiend Sambara, for instance.
§ Dust: of battle, stirred up by Indra.
6 Zo see: dérsan: according to S&yana, I, Indra, see. Oblation-drinkers : who themselves consume the offerings that should be presented to Indra, Mean offerers, bdhukshddah : literally, arm-cutters. According to von Roth, parsimonious worshippers. who offer the forelegs, or inferior parts of the sacrificial animal. ‘Who cut (the worshippers) to pieces with their hands,’ Wilson. Joyous Friend: Vishnu.—Ludwig. Or themeaning may be, your joyous friend ; Indra himself, the friend of his worshippers.
7 The Rishi speaks. An earlier saw: the meaning of the half-line is not clear. Perhaps, fues have already felt thy power, and others yet shall feel it. ‘The ancient Indra verily destroys (his foe), the other does not destroy Indra,— Wilson. Two canopies: heaven and earth. Him; Indra.
8 Indra speaks, fearing, apparently, that the worshipper w.ll have no milk to offer him,
9 ‘There is no comment on this obseure verse, and Wilson leaves a blank in his MS.’—Editor of Wilson’s Translation, Vol. VI. Ludwig says that-
m
10 There wilt thou hold as true my spoken purpose, to bring together quadrupeds and bipeds. I will divide, without a fight, his riches who warreth here, against the Bull, with women.
11 When a man’s daughter hath been ever eyeless, who, knowing, will be wroth with her for blindness ? Which of the two will loose on him his anger—the man,who
leads her home or he who woos her? 12 How many a maid is pleasing to the suitor who fain would
marry for her splendid riches? If the girl be both good and fair of feature, she fiuds, herself,
a friend among the people. 13 His feet have grasped: he eats the man who meets bim.
Around his head he sets the head for shelter. Sitting anear and right above he smites us, and follows earth
that lies spread out beneath him.
14 High, leafless, shadowless, and swift is Heaven: the Mother stands, the Youngling, loosed, is feeding.
Loud hath she lowed, licking Another’s offspring. In what world hath the Cow laid down her udder?
Indra declares that he has brought men and cattle together and made the latter subject to the former, to be yoked and to remain yoked when and ag long as their masters please. According to this interpretation, the first half of the stanza wight be rendered : ‘Grass-eating beasts with men have I cunnected, and those who eat grain in the wide-spread corn-land,’
10 Against the Bull; against me, the mighty Indra. With women: with weak allies,
11 ‘Hitherto,’ says Prof. Ludwig, ‘itis possible to establish a connexion and interdependence of the separate strophes ; with strophe 11 the difficulty begins,’ On him: onthe father. Who woos her: seeks her in murriage for his friend or employer.
12 Herself: svaydm chit : by her own worth, independently of her dowry.
13 His feet have grasped: Indra, as the Sun, has seized and drawn up the water of the rivers with the rays which are his feet. Zuts the man who meets him; perhaps, merely, scorches the man who exposes himself to his burning rays. According to Siyana, ‘feeds upon, z ¢, takes into his orb, the water that approaches him.’ Another explanation is, that the pious after death £0 to the Sun and become sunbeams.— Ludwig. Le sets the heud for shelter + he takes the height of heayen as a covering. Anear and vight ubove : in his merjdian height. Follows earth: descends to the horizon and sets beyoud it,
14 Leajless, shudowless: heayen being compared to a trea that overshadows the earth. According to Sfyana, dowd here is the ever-moving Sun. The Mother: Ushas or Dawn. According to Sayana, mdf bere means ‘the builder (of the world).’ The Youngling ; or Calf; Agni who feeds on the oblations. She: Heaven, or the atmospheric Prithivi, roaring as the rain comes down, Another's offspring: Indra as Aditya or the Sun, the offspring of Aditi. In what world, etc.: that is, who knows where the rain comes from? Zhe Cow - the Sky, The second half-stanza has occurred before. See IIL, 55,13,
15 Seven heroes from the nether part ascended, and from the upper part came eight together. Nine from behind came armed with winnowing-baskets: ten from the front pressed o’er the rock’s high ridges.
16 One of the ten, the tawny, shared in common, they send to execute their final purpose.
The Mother carries on her breast the Infant of noble form and soothes it while it knows not.
17 The Heroes dressed with fire the fatted wether: the dice were thrown by way of sport and gaming. Two reach the plain amid the heavenly waters, hallowing and with means of purifying. %
18 Crying aloud they ran in all directions: One half of them will cook, and not the other. To me hath Savitar, this God, declared it: He will perform, whose food is wood and butter.
19 I sawa troop advancing from the distance, moved, not by wheels but their own Godlike nature. The Friendly One seeks human generations, destroying, still new, bands of evil beings.
20 These my two Bulls, even Pramara’s, are harnessed: drive them not far; here let them often linger. The waters even shall aid him to his object, and the all-cleansing Sun who is above us.
ang,
15 Seven heroes: according to SAyana, Visvamitra and other Rishis, ans of Prajipati. Hight; the Valakhilyas, a numerous race of divine pygmies. Vine: the Bhrigus. Zen: Angirases. Or, alternatively, seven Maruts, on Indra’s | right, eight on his left, nine behind him, and ten in front, These explanations,’ by Saéyana cannot bg accepted ; but it is hard to say what is meant. Ludwig thinks that the various clarses of letters of the alphabet are intended. His 7agenious explanation will be found in the Preface to his fourth yolume ofthe Rigveda, pp. XXXIII.—XXxXvV. ae
16 The tawny: kapilém; according to Sayana, the famous Rishi Kapila. ‘The Sun ?’—Grassmann. The Mother; Night ?—~Grassmann. Thednfant ; the young Sun, if the Mother is Night. ra
17 The fatted wether; perhaps, the swollen rain-cloud. Zhe dice’ the stara. Two: the Sun and Moon. These are Ludwig's suggestions. z :
18 They: according to Siyana, the Angirases, Perhaps pe contentious priests with whom Agni the veritable priest is contrasted *-Ludwig. He; Agni. Py i Pap
9 A troop: the stars. The Friendly One: Indra as thé Sun. Evil beings : sign ; Rakshasas and spirits of darkness that vanish av the coming of the Sun. ee Q 20 Bulls: steeds according to Sadyana. Pramarg’: belonging to me, the Destroyer or Death. But the whole stanza i vobseure. All-cleansing - BO Sayana explains marké, which von Roth intery-tts by “ obscuration. Ludwig thinks that the Moon, ‘the obscurer of the Sun 1s meant,
od
- ©
aoe
21 This is the thunderbolt which often whirleth down from the
lofty misty realm of Strya. Beyond this realm there is another glory : so through old age
they pass and fee] no soxrow. 22 Bound fast to every tree the cow is lowing, and thence the man-
consuming birds are flying, Then all this world, though pressing juice for Indra and
strengthening the Rishi, is affrighted. 23 In the Gods’ mansion'‘stood the first-created, and from their separation came the later. Three warm the Earth while holding stores of water, and Two of these convey the murmuring moisture. 24 This is thy life: and do thou mark and know it. As such, hide
not thyself in time of battle. He manifests the light and hides the vapour: his foot is never
free from robes that veil it. HYMN XXVIII. Indra. Vasukra.
Now all my other friends are here assembled: my Sire-in-law
alone hath not come hither. So might he eat the grain and drink the Soma, and, satisfied,
return unto his dwelling.
21 This is the thunderbolt: the meaning, probably is, ‘this dakshind or hénorarium given to the priests ia a veritable thunderbolt,’—Ludwig. But, as Wisson observes, the stanza may be ‘intended to express the usual theory of rain, the moisture of the earth being drawn up into the solar region as vapour, and thenge descending as rain by the action of the thunderbolt and the wind.’
22 ouding to Sdyana, éree here means ‘bow,’ cow means ‘ bowstring,’ and man-ronsuming birds ‘deadly arrows.’ The general meaning is that seta to Indra and liberal gifts to priests will not free men from the fear
eath,
‘23 The first-created: the clouds. The later: the Waters of the rain. Phere: Parjanya, Vayu, and Aditya or the Sun. Holding stores of water: anitpo : ‘Sowing in succession.’—~Wilson, ‘Following the water.’—Ludwig.
Rich in. water.’—Grassmann. Two: Vayu and Aditya.
24 Awording to Sayana, Indra is addreased. The following is Wilson’s translatio, of Sayana’s paraphrase of the stanza:—‘ That thy (divine nature identified vith the sun) is the cause of life: and know such (solar form) of his (to be wethy of adoration) at the sacrifice ; conceal nothing: that motion of him the alljleansing (sun) makes manifest the universe ; it absorbs the neue ; 16 18 lever discontinued.’ The robes that veil the foot, or rays, of t = : un are the Wwters into which they are supposed to vanish.
e hymn is enlguatical and difficult in the highest degree, and neither Sayana nor later schoarg have succeeded in making it intelligible throughout.
The Rishi is Vasukra sy of Indra. and the h I i i 5 . ; ymn is mainly a dialogue between the Father and thegon, Vasukra’s wife is the seer as well as the speaker of stanza 1.
1 This stanza is spoken by Vaukra's wife in ignorance, says the legend,
that her Father-in-law Indra is present in disguise,
HYMN 28.) THE RIGVEDA. aol
2 Loud belloweth the Bull whose horns are sharpened: upon the height above earth’s breadth he standeth. That man I guard and save in all his troubles who fills my flanks when he hath shed the Soma.
3 Men with the stone press out for thee, O Indra, strong, gladdening Soma, and thereof thou drinkest. Bulls they dress for thee, and of these thou eatest when, Maghavan, with food thou art invited.
4 Resolve for me, O singer, this my riddle: The rivers send their swelling water backward : The fox steals up to the approaching lion: the jackal drives the wild-boar from the brushwood. .
5 How shall I solve this riddle, I, the simple, declare the thought of thee the Wise and Mighty ? Tell us, well knowing, as befits the season: Whitherward is thy prosperous car advancing ?
6 Thus do they magnify me, me the mighty: higher than even high heaven is my car-pole. Tall at once demolish many thousands: my Sire begot me with no foe to match me.
7 Yea, and the Gods have known me also, Indra, as mighty, fierce and strong in every exploit. Exulting with the bolt I slaughtered Vritra, and for the offerer oped with might the cow-stall.
8 The Deities approached, they carried axes; splitting the wood they came with their attendants. They laid good timber in the fire-receivers, and burnt the grass up where they found it growing. i 9 The hare hath swallowed up the opposing razor: I sundered with a clod the distant mountain. ae The great will I make subject to the little: the calf shall wax in strength and eat the bullock.
See oeeenmatniiiaunanl
_2 Indra speaks. The Bull: the mighty Indra,
3 Vasukra speaks,
4 Indra must be the speaker, although S&yana gives the stanza to Vasukra. Indra declares his power to alter the course of nature. See Wilson’s Trarslation, note by the Editor,
5 Vasukra speaks.
6 Indra speaks. My Sire: or, the general Father Prajapati.—Say+?4-
7 Vasukra speaks, and tells what he has done with Indra’a help,
8 This obscure stanza is probably an account of the Gods’ fire? sacrifice. See Pischel, Vedische Studien, I. pp. 178—180. According to Ssyana, it refers to the cleaving of the clouds, and the filling of the rivers, Vudwig sees Int a reference to the beginning of agriculture. Their atte»sants: the Maruts,
9 Cf. with stanza 4. ae
we
422 THE HYMNS OF [BOOK &.
10 There hath the strong-winged eagle left his talon, as a snared lion leaves the trap that caught him. Even the wild steer in his thirst is captured: the leather strap still holds his foot entangled.
11 So may the leather strap their foot entangle who fatten on the viands of the Brahman. They all devour the bulls set free to wander, while they themselves destroy their bodies’ vigour.
12 They were well occupied with holy duties who sped in person with their lauds to Soma. Speaking like man, mete to us wealth and booty: in heaven thou hastithe name and fame of Hero. HYMN XXIX. Indra, As sits the young bird on the tree rejoicing, ye, swift Pair, have been roused by clear laudation, Whose Herald-Priest through many days is Indra, earth’s Guardian, Friend of men, the best of Heroes,
2 May we, when this Dawu and the next dance hither, be thy best servants, most heroic Hero! Let the victorious car with triple splendour bring hitherward the hundred chiefs with Kutsa.
3 What was the pladdening draught that pleased thee, Indra? Speed through our doors to songs, for thou art mighty. Why comest thou to me, what gift attracts thee? Fain would I bring thee food most meet to offer, 4 Indra, what fame hath one like thee mid heroes? With what plan wilt thou act? Why hast thou sought us? As a true Friend, Wide-Strider! to sustain us, since food absorbs the thought of each among us,
-,. 10 The application of this stanza is not apparent. SdAyana’s explanation of ae ant the following verse is entirely different from that of most recent BQ olars.
_ 1 Whe meaning of the stanza is obscure, and the text of the first half-line 1g unliitelligible, I follow the reading which SAyana gives in his Commentary, ydyo instead vd yd. ‘As (the bird) who deposits its young (in its yest) in the tree (is) eagerly looking around.’—Wilson. Swift Pair: Asvins.
eee hither: or, come dancing. Cp. Milton’s ‘Now the bright morningatat),day’s harbinger, Comes dancing from the east.’ Triple splendour : perhaty with reference to Agni, Vayu, and Strya.— Ludwig, Hundred chie/s : the Mathis may be intended, ‘hundred’ being used indefinitely, HKutsa; Indra’s fa “yrite companion.
4 Indra is Noinded that the protection of his worshippers is his special glory. Wide-Striim:?: as identified with the Sun ; ‘widely renowned,’ according to Saéyana. So0m- the hymn appears to have been ‘seen’ or revealed in a time of dearth or famine — Ludwig
eps,
o 9 se,
HYMN 30.] PHE RIGVEDA. 428
5 Speed happily those, as Sdrya ends his journey, who meet his wish as bridegrooms meet their spouses ; Men who present, O Indra strong by nature, with food the many songs that tell thy praises. 6 Thine are two measures, Indra, wide, well-meted, heaven for thy majesty, earth for thy wisdom. Here for thy choice are Somas mixed with butter: may the sweet meath be pleasant for thy drinking.
7 They have poured outa bowl to him, to Indra, full of sweet juice, for faithful is his bounty. O’er earth’s expanse hath he grown great by wisdom, the Friend of man, and by heroic exploits, 8 Indra hath conquered in his wars, the Mighty : men strive in multitudes to win his friendship. Ascend thy chariot as it were in battle, which thou shalt drive to us with gracious favour.
FLYMN XXX. Waters.
As ’twere with swift exertion of the spirit, let the priest speed to the celestial Waters, The glorious food of Varuna and Mitra. To him who spreadeth far this laud I offer. 2 Adhvaryus, be ye ready with oblations, and come with longing to the longing Waters, Down on which looks the purple-tinted Eagle. Pour ye that flowing wave this day, deft-handed. 3 Go to the reservoir, O ye Adhvaryus: worship the Waters’ Child with your oblations. A cousecrated wave he uow will give you, so press for him the Soma rich"in sweetness.
§ Meet his wish: satisfy his, Indra’s, longing for Soma-libations.
6 Thine ave two measures: Thy majesty or greatness is vast and lofty ag heaven, and thy wisdom is wide us earth; or. ‘with confusion of the measure and the thing measured,’ thou hast measured out the heaven by thy greatness and the earth by thy wisdom, See Wallis, Cosmology of the Rigveda, p. 18. -
The subject is the ceremony of fetching the sacred waters required for the preparation of the Soma juice.
1 To him who spreadeth fur: Indra, according to Sayana.
2 The purple-tinted Hagle: Soma, the Moon.
3 To the reservoir: to fetch the holy Waters. Zhe Waters’ Child: usually Agni, as the lightning that springs from the clouds or waters of the firmament, but here the Deity who produces the rain, the Moon, See Hillebrandt, Ve M., L. 374.
- He who shines bright in floods, unfed with fuel, whom sages
worship at their sacrifices : Give waters rich in sweets, Child of the Waters, even those
which gave heroic might to Indra: 5 Those in which Soma joys and is delighted, as a young man
with fair and pleasant damsels. Go thon unto those Waters, O Adhvaryu, and purify with herbs
what thou infusest. 6 So maidens bow before the youthful gallant who comes with
love to them who yearn to meet him. In heart accordant and in wish one-minded are the Adhvaryus
and the heavenly Waters. 7 He who made room for you when fast imprisoned, who freed
you from the mighty imprecation,— Even to that Indra send the meath-rich current, the wave that
gratifies the Gods, O Waters. 8 Send forth to him the meath-rich wave, O Rivers, which is your offspring and a well of sweetness, Oil-balmed, to be implored at sacrifices. Ye wealthy Waters, hear mine invocation. 9 Send forth the rapture-giving wave, O Rivers, which Indra drinks, which sets the Twain in motion ; The well that springeth from the clouds, desirous, that wandereth triple-formed, distillmg transport. 10 These winding Streams which with their double current, like
cattle-raiders, seek the lower pastures, — Waters which dwell together, thrive together, Queens, Mothers
of the world, these, Rishi, honour. 11 Send forth our sacrifice with holy worship, send forth the
hymn and prayer for gain of riches. For need of sacrifice disclose the udder. Give gracious hear-
ing to our call, O Waters.
4 In floods: of the aerial ocean. Cp. II. 35. 4,
5 With herbs : probably Darbha or Kuga grass.
6 The Waters bow to Soma as maidens to their lovers,
9 The Twain: ubhé: probably, Heavenand Earth. Sfyana explains dif. ferently :—‘ which sends us both (kinds of fruit)’; that is, ‘the fruit, whether reward or punishment, of the present life, and of a former life.’— Wilson, and Editor’s note. Desirous : eager to mix with the Soma, according to Sfyana ; but the meaning of aug4nam is uncertain. Ludwig and Hillebrandt translate it by ‘des Usanas,’ belonging to Usanas or Usan’, Triple-formed: Soma meh pee erie Grass ne. ;
Houble current: meaning, probably, the two kinds of water respectively Ekadhan& and Vacaiveek i ne : eee
Al Duselose the udder: let your streams flow,
12 For, wealthy Waters, ye control all treasures: ye bring auspicious intellect and Amrit. Ye are the Queens of independeut riches. Sarasvati give full life to the singer ! 13 When I behold the Waters coming hither, carrying with them milk and meath and butter, Bearing the well-pressed Soma juice to Indra, they harmonize in spirit with Adhvaryus. 14 Rich, they are come with wealth for living beings. O friends, Adhvaryus, seat them in their places. Seat them on holy grass, ye Soma-bringers, in harmony with the Offspring of the Waters. o 15 Now to this grass are come the longing Waters: the Pious Ones are seated at our worship: Adhvaryus, press the Soma juice for Indra: so will the service of the Gods be easy.
HYMN XXXI. Visvedevas. May benediction of the Gods approach us, holy, to aid us with all rapid succours. | Therewith may we be happily befriended, and pass triumphant over all our troubles. 2 A man should think on wealth and strive to win it by adoration on the path of Order, Counsel himself with his own mental insight, and grasp still nobler vigour with his spirit. 3 The hymn is formed, poured are the allotted portions: as to a ford friends come unto the Wondrons. We have obtained the power of ease and comfort, we have become acquainted with Immortals. 4 Pleased be the Eternal Lord who loves the household with this man whom God Savitar created. May Bhaga Aryaman grace him with cattle; may he appear to him, and be, delightful. 5 Like the Dawns’ dwelling-place be this assembly, where in their might men rich in food have gathered,
12 Sarasvati: as chief and wisest of the Water-Goddesses.
1 Benediction : or, the laudation; that is, Ludwig suggests, ‘May the power of praising the Gods, and at the same time the Gads themselves come to us,’
3 The Wondrous : meaning, perhaps. Soma.
4 The Eternal Lord ; Agni, According to Sdyaua, Prajapati. TAts man: the institutor of the sacrifice. Savitar has given him life and now let Agni bless him. Bhaga Aryaman; Aryaman as.Bhaga who distributes wealth,
Striving to share the praises of this singer. To us come strengthening and effectual riches! nee 6 This Bull’s most gracious far-extended favour existed first of 4 all in full abundance. . By his support they are maintained in common who in the Asura’s mansion dwell together. | 7 What was the tree, what wood, in sooth, produced it, from which they fashioned forth the Karth and Heaven } These Twain stand fast and wax not old tor ever: these have sung praise to many a day and morning. 8 Not only here is this: more is beyond us. He is the Bull, the Heaven’s and Harth’s supporter. With power divine he makes his skin a filter, when the Bay Coursers bear him on as Sirya. 9 He passes o’er the broad earth like a Stega: he penetrates the world as Wind the mist-cloud. He, balmed with oil, near Varnna and Mitra, like Agni in the wood, hath shot forth splendour. 10 When suddenly calved the cow that erst was barren, she, self-protected, ended all her troubles. Karth, when the first son sprang from sire and mother, cast up the Sami, that which men were seeking. 11 To Nrishad’s son they gave the name of Kanva, and he the brown-hued courser won the treasure. For him dark-coloured streamed the shining udder: none made it swell for him. Thus Order willed it.
6 This Bull: Agnias the Sun. The Asura is Dyaus.
8 Not only here: the first half-line is obscure. ‘Not such (is their power); there is another greater than they.’—-Wilson. ‘There ig no other thing besides like unto him.’—Wallis. 4 filter: pavitram: ehich purifies the rays of light which stream through it.
§ 4 Steya; said to be a certain biting or stinging insect. According to Sayana, ‘the aggregation of rays, the Sun. Ludwig conjectures that ‘ ploughshare’ may be the meaning.
10 This stanza is very obscure, ‘The cow which was barren is the Sumi tree, which brings forth the Agwattha, and from the wood of these two trees are made the wrant, the two pieces of wood which are rubbed together to produce the sacred fire—the upper and harder piece is the Sumi (the Acacia Suma), and the lower and soft is the Aswattha (the Ficus religiosa).'— Wilson.
‘The verses [7—10] deal with the formation of the three main components of the universe, heaven, earth, and the sun. Of the first two the poet haa little to tell us, and passes on at once to the third. The sun is identified with the bull, Agni of the sacrifice, and the earth with the lower rubbingstiek anointed with ghee, which is licked up [‘devours* instead of ‘cast up’ ] as soon as fire is struck.’ ~Wallis, Cosmology of the Rigveda, pp 47, 48.
Ji This stanza appears to have no connexion with the hymn, and is inexplicable as it stands here. See I. 117. 8, where the son of N rishad is mentioned as a favourite of the Asvins,
| HYMN 82.) | THE RIGVEDA. 407
HYMN XXXII. Indra,
Forts speed the Pair to bring thé meditating God, benevolent with boons sent in return for boons. . May Indra graciously accept both gifts from us, when he hath knowledge of the flowing Soma juice. 2 Thou wanderest far, O Indra, through the spheres of light and realms of earth, the region, thou whom many praise! Let those who often bring thee to their solemn rites conquer the noisy babblers who present no gifts. 3 More beautiful than beauty must this seem to me, when the son duly careth for his parents’ line. Z The wife attracts the husband: with a shout of joy the man’s auspicious marriage is performed aright.
4 This beauteous place of meeting have I looked upon, where, like milch-cows, the kine order the marriage train ;
- Where the Herd’s Mother counts as first and best of all, and round her are the seven-toued people of the choir. 5 The Pious One hath reached your place before the rest: One only moves victorious with the Rudras’ band. To these your helpers pour out meath, Immortal Gods, with whom your song of praise hath power to win their gifts. 6 He who maintains the Laws of Gods informed me that thou wast lying hidden in the waters. Indra, who knoweth well, beheld and showed thee. By him instructed am [ come, O Agni. 7 The stranger asks the way of him who knows it: taught by the skilful guide he travels onward.
1 The meditating God: Indra. My version of the first line follows the explanation given by Ludwig in his Commentary. Sfyava’s interpretation
is different :—‘Indra sends his :‘-s r-'n lsrses to the service of the
(worshipper) expectant (of his wis ..,.--W. 1. Both gifts: oblation and
praise.
3 Gareth for his parents’ line: by marrying and becoming a father ; or as Sayana explains, by having his birth proclaimed according to custom in sacrifices instituted by him. :
4 Order the marriage train: the meaning of this half-line is uncertain. According to Sdyana, the herd is the company of sacrificers and priests, ita mother is Stuti or Praise, the seven-toned, or sevenfold, are the metres, or the seasons, or the Hotar priests. Zhe Herd’s Mother is more probably Prigni, the mother of the Maruts, The whole stanza is translated by Wilson :—‘ Shine, Indra, upon this elegant chamber of sacrifice, when our praises desire (thy approach) as milch-kine (desire) their stalls ; since the praise of me the worshipper precedes (the adoration) of the company, and this person accompanied by the seven officiating priests is the offerer of praise,
5 The Pious One: Agui, the special worshipper of Gods, One only: Indra.
6 He: perhaps Soma. Thou: Agni. Cp. I, 28. 20,
428 THE HYMNS OF ' “FBOOK X, This is, in truth, the blessing of instruction: he finds the path# that leads directly forward. 8 Even now he breathed: these days hath he remembered. Conn cealed, he sucked the bosom of his Mother. “ Yet in his youth old age hath come upon him: he hath grown
gracious, good, and free from anger. 9 O Kalasa, all these blessings will we bring them, O Kurusravana, who give rich présents. May he, O wealthy princes, and this Soma which I am bearing in my heart, reward you.
© HYMN XXXITII. Various Deities,
THE urgings of the people have impelled me, and by the nearest way I bring you Pishan. The Universal Gods have brought me safely. The cry was heard, Behold, Duhsisu cometh! 2 The ribs that compass me give pain and trouble me like rival wives, Indigence, nakedness, exhaustion press me sore: my mind is | fluttering like a bird’s. 3 As rats eat weavers’ threads, cares are consuming me, thy singer, Satakratu, me. Have mercy on us once, O Indra, Bounteous Lord: be thou a Father unto us. 4 I the priests’ Rishi chose as prince most liberal Kurusravana, The son of Trasadasyu’s son,
NE Ne aE 8 Lven now he breathed : began to show signs of life. The connexion bet-
ween stanzas 14 and 5—8 is not apparent. Sucked the bosom of his Mother :
enjoyed oblations, in the shape of Soma juice, etc., produced by the earth,
9 The meaning of Xalasa, literally ‘pitcher’ or ‘ beaker,’ here is uncertain. *(Indra}, the possessor of the pitchers.—Wilson. Ludwig suggests kaldgch ag the right reading :—‘ We will perform these holy ceremonies in their minutest details.” Kurusravana: according to Saéyana, “hearer of the praise of priests ;’ but probably the name of a prince, as in the following hymn,
s cmemmeateinte tl
1 Duhsdsu: literally, ‘the malevolent,’ Perhaps, as Lndwig suggests, a hoatile prince whose victory over Kurugravana has caused the distress mentioned in the following stanza,
2 The first line is taken from I. 105. 8.
_ 3 This first line is taken from 1. 105.5. Weavers' threads: threads steeped in water, according to Sayana. Once: ‘after having so often given us up to misery,’— Ludwig.
4 The Priests' Rishi: higher in rank than the other priests, Chose: t.e. ‘I chose to keep him as my maater in order to go out to battle with him,'—Lan.- man, Sanskrit Reader, p, 386,
» ee =
5 Whose three bays harnessed to the car bear me straight onward: I will laud The giver of a thousand meeds, 6 The sire of Upamasravas, even him whose words were passing sweet, As a fair field is to its lord. 7 Mark, Upamasravas, his son, mark, grandson of MitrAtithi : Iam thy father’s eulogist. 8 [f I controlled Immortal Gods, yea, even were I Lord of men, My liberal prince were living still. 9 None lives, even had he hundred lives, beyond the statute of the Gods : ° Soam I parted from my friend. HYMN XXXIV. Diee, Etc.
Sprung from tall trees on windy heights, these rollers trans-
port me as they turn upon the table. Dearer to me the die that never slumbers than the deep
draught of Miajavan’s own Soma. 2 She never vexed me nor was angry with me, but to my friends
and me was ever gracious. For the die’s sake, whose single point is final, mine own devot-
ed wife [ alienated. 3 My wife holds me aloof, her mother hates me: the wretched
man finds none to give him comfort. As of a costly horse grown old and feeble, I find not any profit
of the gamester. 4 Others caress the wife of him whose riches the die hath coveted, that rapid, courser :
6 This and the three following stanzas are said to be consolatory verses addressed by the Rishi Kavasha to Upamasravas on the death of his father Mitratithi,
8 Were I Lord of men: as oneof the Gods. My liberal prince: Mitratithi.
Ae meg the stutute of the Gods: beyond the time fixed for the duration of his life.
This hymn has been placed by Grassmann in his Appendix as a composite production consisting of incoherent fragments. See Lanman, Sanskrit Reader,
pp. 386, 389.
1 Sprung from tall trees: the nuts uf the Vibhtdaka, or, later, Vibhitaka, tree (Terminalia Bellerica) were used as dice in early times. ollers : swiftly rolling dice. MMdjavdn: said to be a mountain on which the finest
Soma plants grew. 2 Whose single point is final: the speaker has apparently lost all by throw-
ing aces,
430 THE HYMNS OF [BOOK &,
Of him speak father, mother, brothers saying, We know him | not: bind him and take him with you.
5 When I resolve to play with these no longer, my friends depart from me and leave me lonely. When the brown dice, thrown on the board, have rattled, like a fond girl I seek the place of meeting.
6 The gamester seeks the gambling-house, and wonders, his body all afire, Shall I be lucky ? Still do the dice extend his eager longing, staking his gains against his adversary.
7 Dice, verily, are armed with goads and driving-hooks, deceiving and tormenting, causing grievous woe. They give frail gifts and then destroy the man who wins, thickly anointed with the player’s fairest good.
8 Merrily sports their troop, the three-and-fifty, like Savitar the God whose ways are faithful. They bend not even to the mighty’s anger: the King himself pays homage and reveres them.
9 Downward they roll, and then spring quickly upward, and, handless, force the man with hands to serve them. Cast on the board, like lumps of magic charcoal, though cold themselves they burn the heart to ashes.
10 The gambler’s wife is left forlorn and wretched: the mother mourns the son who wanders homeless. In constant fear, in debt, and seeking riches, he goes by night unto the home of others.
11 Sad is the gambler when he sees a matron, another’s wife, and his well-ordered dwelling. He yokes the brown steeds in the early morning, and when the fire is cold ginks down an outcast.
4 Bind him: he has staked his personal freedom, and lost ; and his people renounce him,
7 Driving-hooks ; used by mahouts or elephant-drivers, The last half-line of the stanza is difficult: —‘they appear to the gambler covered with honey.’—Muir.
8 Lhree-and-jifty: or, vo 6 +t. ive in number. It would appear from Sayana’s Commentar.*". °. °. = was the usual number of dice employed ; and yet this seems hardly probable. Ludwig suggests ‘three times five’ as the meaning here of tripanchgdh, and Prof. Weber would read tripafichagah instead of tripafichdsah (Ueber den Rdjasdya, p. 72). Like Savitar : ‘[disposing men’s destinies] like the god S.’—Muir.
10 Riches: wealth gained by robbery, according to Siyana.
11 Yokes the brown steeds; begins throwing'the nut-dice. When the fireis . cold: “by the time when the fire goes out he has sunk into a degraded © wretch,’—~Muir,
12 To the great captain of your mighty army, who hath become the host’s imperial leader, To him I show my ten extended fingers: I speak the truth. No wealth am I withholding.
13 Play not with dice: no, cultivate thy corn-land. Enjoy the gain, and deem that wealth sufficient. There are thy cattle, there thy wife, O gambler. So this good Savitar himself hath told me.
14 Make me your friend : show us some little mercy. Assail us not with your terrific fierceness. Appeased be your malignity and anger, and let the brown dice suare some other captive. )
HYMN XXXY. Visvedevas.
Tass fires associate with Indra are awake, bringing their light when first the Dawn begins to shine.
May Heaven and Earth, great Pair, observe our holy work. We claim for us this day the favour of the Gods.
2 Yea, for ourselves we claim the grace of Heaven and Earth, of Saryanavan, of the Hills and Mother Streams. For innocence we pray to Sirya and to Dawn. So may the flowing Soma bring us bliss to-day.
3 May the great Twain, the Mothers, Heaven and Earth, this day preserve us free from sin for peace and happiness. May Morning sending forth her light drive sin afar. We pray to kindled Agni for felicity.
4 May this first Dawn bring us the host of gracious Gods: rich, may it richly shine for us who strive for wealth. The wrath of the malignant may we keep afar. We pray to kindled Agni for felicity.
5 Dawns, who come forward with the bright beams of the Sun, and at your earliest flushing bring to us the light,
12 The great captain: the highest-numbered of all the dice. Ten fingers ; to show that I have nothing left.
14 This stanza is a farewell address to the Dice. Some other: our enemy.— Styana. —~
The hymn or lay has been transliterated, translated in prose, and freely reproduced in rhymed octosyllabic verse, by Dr. J. Muir, 0. S. Texts, V. 425—429. It has also been translated by the authors of the Siebenzig Lieder,
1 With Indra: axa God of the morning light.
2 Of Saryandudn, of the Hills: according to S&yana, ‘of the mountains of Saryanavan,’ a lake in the district of Kurukshetra. I follow Ludwig in taking both parvatdén and saryandvatah as genitives.
5 Your: according to the text ‘their,’ the verb in the first line being in the third person.
432 THE HYMNS OF [BOOK xg
Shine ye on us to-day auspicious, for renown. We pray to ° kindled Agni for felicity. _ 6 Free from all sickness may the Mornings come to us, and let our fires mount upward with a lofty blaze. The Asvin Pair have harnessed their swift-moving car. We pray to kindled Agni for felicity. 7 Send us to-day a portion choice and excellent, O Savitar, for thou art he who dealeth wealth. I cry to Dhishand, Mother of opulence, We pray to kindled Agni for felicity. 8 Further mc this declaring of Eternal Law, the Law of Gods, as we mortals acknowledge it ! The Sun goes up beholding all the rays of morn. We pray to kindled Agni for felicity. 9 This day we pray with innocence in strewing grass, adjusting pressing-stones, and perfecting the hymn. Thou in the Adityas’ keeping movest restlessly. We pray to kindled Agni for felicity. 10 To our great holy grass I bid the Gods at morn to banquet, and will seat them as the seven priests,—— Varuna, Indra, Mitra, Bhaga for our gain. We pray to kindl- : ed Agni for felicity. ‘11 Come hither, O Adityas, for our perfect weal: accordant help our sacrifice that we may thrive. Pashan, Brihaspati, Bhaga, both Asvins, and enkindled Agni "we implore for happiness. 12 Adityas, Gods, vouchsafe that this our homp may be praiseworthy, prosperous, our heroes’ sure defence, For cattle, for our sons, for progeny, for life. We pray to kindled Agni for felicity. 13 This day may all the Maruts, all be near us with aid: may all our fires be well enkindled. May all Gods come to us with gracious favour. May spoil and wealth be ours, and all possessions.
ed
7 Dhishand: a Goddess who presides over prosperity ; according to Hillebrandt, the Earth. cai 2
8 Further me: ‘May that glorification of the gods which men repeat in connexion with the rite preserve me.’— Wilson.
9 Movest restlessly: performest thy duties, according to Sa&yana. Agni rapidly buruing the fuel appears to be intended, : ae a
14 He whom ye aid, O Deities, in battle, whom ye protect and rescue from affliction, Who fears no danger at your milk-libation,—-such may we be to feast the Gods, ye Mighty.
HYMN XXXVI. __. Visvedevas.
Tuere are the Dawn and Night, the grand ‘and beauteous Pair, Earth, Heaven, and Varuna, Mitra, and Aryaman.
Indra I call, the Maruts, Mountains, and the Floods, Adityas, Heaven and Earth, the Waters, and the Sky.
2 May Dyaus and Prithivi, wise, true to Holy Law, keep us in safety from distress and i injury. Let not malignant Nirriti rule over us. We crave to-day this gracious favour of the Gods.
3 Mother of Mitra and of opulent Varupa, may Aditi preserve us safe from all distress. May we obtain the light of heaven without a foe. “We erave. this gracious favour of the Gods to-day.
4 May ringing press-stones keep the Rakshasas afar, ill dream, and N. ieviti, and each voracious fiend. May the Adityas and the Maruts shelter us. We crave this gracious favour of the Gods to-day.
5 Full flow libations ; on our grass let Indra sit; Brihaspati the singer laud with Sdma hymns ! Wise be our hearts’ imaginings that we may live. We crave this gracious favour of the Gods to-day.
6 Ye Asvins, make our sacrifice ascend to heaven, and animate the rite that it may send us bliss, ; Offered with holy oil, with forward-speeding rein. We crave the gracious favour of the Gods to-day. 7 Hither I call the band of Maruts, swift to hear, great, purifying, bringing bliss, to be our Friends. May we increase our wealth to glorify our name. We crave this gracious favour of the Gods to-day. 8 We bring the Stay of Life, who makes the waters swell, swifthearing, Friend of Gods, who waits on sacrifice. .
a ee ee 14 Who fears no danger ) who feels assured that his-Worship of the Gods will protect him.
Dalene al
1 Zhe Waters: of the firmament. wr . 2 Dyaus and Prithivt ; Heaven and rth. Nerriti: Death or Destruction. 8 Who makes the waters swell : m pérum: ‘protector of the waters,’— jSayana. ‘Drinker of the watets,’—Ludwig. Somais meant. See IX, 76. 4, 28 =
eds Shs
May we control that Power, Soma whose rays are bright. We crave this gracious favour of the Gods to-day.
9 Alive ourselves, with living sons, devoid of guilt, may we win this with wiuners by fair means to win. Let the prayer-haters bear our sin to every side. We crave this gracious favour of the Gods to-day. . 10 Hear us, O ye who claim the worship of mankind, and give us, O ye Gods, the gift for which we pray, Victorious wisdom, fame with heroes and with wealth. We crave to-day this gracious fayour of the Gods.
11 We crave the gracious favour of the Gods to-day, great favour of great Gods, sublime and free from foes, That we may gain rich treasure sprung from hero sons. We crave this gracious favour of the Gods to-day.
12 In great enkindled Agni’s keeping, and, for bliss, free from all sin before Mitra and Varuna, May we share Savitar’s best animating help. We crave this gracious favour of the Gods to-day.
13 All ye, the Gods whom Savitar the Father of truth, and Varuna and Mitra govern, Give us prosperity with hero children, and opulence in kine and various treasure. 14 Savitar, Savitar from east and westward, Savitar, Savitar from north and southward, ; Savitar send us perfect health and comfort, Savitar let our days of life be lengthened !
HYMN XXXVI. Sfarya. Do homage unto Varuna’s and Mitra’s Eye: offer this solemn worsbip to the Mighty God, Who seeth far away, the Ensign, born of Gods. Sing praises unto Surya, to the Son of Dyaus.
2 May this my truthful speech guard me on every side, wherever heaven and earth and days are spread abroad. All else that is in motion finds a place of rest: the waters ever flow and ever mounts the Sun. 3 No godless man from time remotest draws thee down when thou art diving forth with wingéd dappled Steeds. One lustre waite ipon thee moving to the east, and, Stirya, thou arisest with a different light. 4
1 Varuna’s and Mitra’s Eye: Rir ‘ eae Varuna and Agni.’—I, 115, i” ‘rya or the Sun. ‘The eye of Mitra
3 Dappled Steeds : ‘ with Htagas.’——Luidwig, One lustre: by night, Cf. I. \
- 5; and Aitareya-Brdhmana, III. 4.44. ‘One ancient radiance follows
YMN 87.) THE RIGVEDA. 435
-“ 4 QO Sfrya, with the light whereby thou scatterest gloom, and with thy ray impellest every moving thing, Keep far from us all feeble, worthless sacrifice, and drive away disease and every evil dream.
5 Sent*forth thou guardest well the Universe’s law, and in thy wonted way arisest free from wrath. When Siérya, we address our prayers to thee to-day, may the Gods favour this our purpose and desire.
6 This invocation, these our words may Heaven and Earth, and Indra and the Waters and the Maruts hear. Ne’er may we suffer want in presence of the Sun, and, living
happy lives, may we attain old age. ° 7 Cheerful in spirit, evermore, and keen of sight, with store of children, free from sickness and from sin, J
Long-living, may we look, O Siirya, upon thee uprising day by day, thou great as Mitra is! oe 8 Sfirya, may we live long and look upon thee still, thee, O Farseeing One, bringing the glorious light, The radiant God, the spring of joy to every eye, as thou art mounting up o’er the high shining flood. 9 Thou by whose lustre all the world of life comes forth, and by thy beams again returns unto its rest, | O Sdrya with the golden hair, ascend for us day after day, still bringing purer innocence. 10 Bless us with shine, bless us wich perfect daylight, bless us with cold, with fervent heaé and lustre. Bestow on us, O Sirya, vacied riches, to bless us in our home and when we travel. 11 Gods, to our living creatures of both kinds vouchsafe protection, both to bipeds and to quadrupeds, That they may drink and eat invigorating food. So grant us health and strength and perfect innocence. 12 If by some grievous sin we have provoked the Gods, O Deities, with the tongue or thoughtlessness of heart, That guilt, O Vasus, lay upon the Evil One, on him who ever leads us into deep distress.
(thee) whilst thou risest with another,—Wilson. See Wallis, Cosmology ofthe Rtgveda, p. 117.
5 In thy wonted way: svadhd anu: ‘after the swadkd offerings.’—- Wilson.
8 Flood: or floor of heaven.
12 The Evil One: Grdvd: here probably a kind of Diabolus or Devil.— Ludwig.
HYMN XXXVIII. Indra,
O Inpra, in this battle great and glorious, in this loud din of war help us to victory,
Where in the strife for kine among bold ring-decked men arrows fiy all around and heroes are subdued.
2 At home disclose to us opulence rich in food, streaming with milk, O Indra, meet to be renowned. Sakra, may we be thine, the friendly Conqueror’s: even as we desire, O Vasu, so do thou.
3 The godless man, much-lauded Indra, whether he be Disa or
; be Arya, who would war with us,— Easy to conquer be for thee, with us, these foes: with thee may we subdue them in the clash of fight.
4 Him who must be invoked by many and by few, who standeth nigh with comfort in the war of men, Indra, famed Hero, winner in the deadly strife, Jet us bring hitherward to-day to favour us. 5 For, Indra, I have heard thee called Self-capturer, One, Steer ! ~ who never yields, who urges even the churl. Release thyself from Kutsa and come hither. How shall one like thee sit still bound that he may not move!
“S HYMN XXXIX. Asvins.
As ’twere the name Ool-father, easy to invoke, we all assembled here invoke this Car'sf yours,
Asvins, your swiftly-rolling- circumambient Car which he who worships must invoke at eVe.and dawn.
2 Awake all pleasant strains and letthe hymns flow forth: raise up abundant fulness: this is our dexire.- Asvins, bestow on us a glorious heritage,-and give our princes treasure fair as Soma is. a ‘
1 Ring-decked: adorned with armlets, or quoits as weapons,
5 Self-capturer: it is dificult to assign a reasonable and appropriate meaning to svavr4jam. SAyana explains it by svayam eva chhettdram, ‘one who cuts himself ;’ ‘self mutilator..—-Wilson. According to the St. Petersburg Lexicon, the meaning is ‘one who appropriates or takes to himself ;’ according ta Ludwig ‘ the self-rescuer,’ and according to Geldner ‘one who suffers himself to be captured.’ The poet calls on Indra to tear himself away from his favour. ite Kutga in order to aid his worshippers in the coming fight. ‘A legend 'is here somewhat obscurely related, that Kutsa and Lusa having summoned In. dra at the same time to their réspective sacrifices, he went first to Kutsa who then detained him, having fastened him...... with a hundred leather thongs. te verse Is addressed to Jndra by Luga, exhorting bim to free himself.’—
1180n. ae
The Rishi is Ghosha, daughter of Kakshivén.
3 Ye are the bliss of her who groweth old at home, and helpers of the slow although he linger last.
Men call you too, Nasatyas, healers of the blind, the thin and feeble, and the man with broken bones. 4 Ye made Chyavana, weak and worn with length of days, young again, like a car, that he had power to move. Ye lifted up the son of Tugra from the floods. At our liba-' tions must all these your acts be praised. 5 We will declare among the folk your ancient deeds heroic; yea, ye were Physicians bringing health. You, you who must be lauded, will we bring for aid, so that this foe of ours, O Asvins, may believe. ° 6 Listen to me, O Asvins; I have cried to you. Give me your aid as sire and mother aid their son. Poor, without kin or friend or ties of bloodamI. Save me, before it be too late, from this my curse. 7 Ye, mounted on your chariot brought to Vimada the comely maid of Purumitra as a bride. Ye came unto the calling of the weakling’s dame, and granted noble offspring to the happy wife. 8 Ye gave again the vigour of his youthful life to the sage Kali when old age was coming nigh. Ye rescued Vandana and raised him from the pit, and in a moment gave Vispala power to move. 9 Ye, Asvins Twain, endowed with manly strength, brought forth Rebha when hidden in the cave and well-nigh dead, Freed Saptavadhri, and for Atri caused the pit heated with fire to be apleasant resting-place. a 10 On Pedu ye bestowed, Asvins, a courser white; mighty with nine-and-ninety varied gifts of strengt+; A horse to be renowned, who bore bis friend at speed, joy-giving, Bhaga-like to be invoked-oi men.
a rier 3 Of her who groweth old at hente; reterring to Ghosha herself, See I. 17. 7. Healers of the blind: see 1.112. 8. é
4 Chyavdna; see I, 126, 10, and 117. 18, Son of Tugra: Bhujyu. See Vol. I., Index.
6 My curse: leprosy, which prevented her marriage.
” Vimada: see I. 117.20. The weakling'’s dame: see I. 117. 24,
8 For Kali, Vandana, and Vispald in this stanza, and Rebha, Atri, and Pedu in 9 and 10, see Vol. L, Index. For Saptavadhrt (stanza 9) see V. 78. 6.
438 ‘THE HYMNS OF [BOOK X.
11 From no side, ye Two Kings whom none may check or stay, doth grief, distress, or danger come upon the man Whom, Asvina swift to hear, borne on your glowing path, ye with your Consort make the foremost in the race. 12 Come on that Chariot which the Ribhus wrought for you, the Chariot, Asvins, that is speedier than thought, At harnessing whereof Heaven’s Daughter springs to birth, and from Vivasvan come auspicious Night and Day.
13 Come, Conquerors of the sundered mountain, to our home, Asvins who made the cow stream milk for Sayu’s sake, Ye who delivered even from the wolf’s deep throat and set again atdiberty the swallowed quail. 14 We have prepared this laud for you, O Asvins, and, like the
Bhrigus, as a car have framed it, Have decked it as a maid to meet the bridegroom, and brought
it a8 a son, our stay for ever. HYMN XL. Asvins.
Your radiant Chariot—whither goes it on its way +—who decks it for you, Heroes, for its happy course, Starting at daybreak, visiting each morning every house, borne hitherward through prayer unto the sacrifice ? 2 Where are ye, Asvins, in the evening, where at morn? Where is your halting-place, where rest ye for the night? Who brings you homeward, as the widow bedward draws her husband’s brother, as the bride attracts the groom 4 3 Early ye sing forth praise as with a herald’s voice, and, meet for worship, go each morning to the house. Whom do ye ever bring to ruin? Unto whose libations come ye, Heroes, like two Sons of Kings? :
11 Whom none may check or stay: adite=adinau.—Sayana, Your Consort: Sdryd. The foremost in the race : that is, generally, preéminent.
12 Heaven's Daughter: Ushas ay Dawn. Vivasydn: the morning Sun.
18 Conquerors of the sundered mountain: probably with reference to the deliverance of Jaéhusha.—Ludwig. See l.116, 20. Zhe swadlowed quail: see I. 112. 8. The quail is probably Dawn delivered from the jaws of the wolf Night by the twin Light-Godas. :
14 Our stay for ever: who will perpetuate our family ; ‘the eternal performer of rites.’-—-Wilson.
2 As the widow: in certain circumstances a widow was bound to marry her deceased husband’s brother. See Manu (Médnavadharmasdstra), IX. 69. 70. The law of the Jews was the same. See Denteronomy, xxv. 5.
3 As with a herald’s voice: kdpayd is thus explained by Styana. The house : of the sacrificer,
- Even as hunters follow two wild elephants, we with oblations call you down at morn and eve. To folk who pay you offerings at appointed times, Chiefs, Lords of splendour, ye briug food to strengthen them.
5 .To you, O Agvins, came the daughter of a King, Ghosha, and said, O Heroes, this I beg of you: Be near me in the day, be near mein the night: help me to gain a car-borne chieftain rich in steeds.
6 .O Asvins, ye are wise: as Kutsa comes to men, bring your car nigh the folk of him who sings your praise. The bee, O Agvins, bears your honey in her mouth, as the maid carries it purified in her hand. ©
7 To Bhujyu and to Vaga ye came near with help, O Agvins, to Sinjara and to Usana. ; Your worshipper secures your friendship-fornmnself, Through your protection I desire felicity. 8 Krisa and Sayu ye protect, ye Asvins Twain: ye Two assist the widow and the worshipper ; And ye throw open, Asvins, unto those who win the cattle-stall that thunders with its sevenfold mouth.
9 The Woman hath brought forth, the Infant hath appeared,
the plants of wondrous beauty straightway have sprung up.
To him the rivers run as down a deep descent, and he this day becomes their master and their lord.
10 They mourn the living, ery aloud, at sacrifice: the men have set their thoughts upon.a distant cast, A lovely thing for fathers who have gathered here,—a joy to husbands,—are the wives their arms shall clasp. a ee
5 The second half of the second line is difficult: ‘ be able (to grant favour) to the son of my brother, who bas horses and a chariot.’— Wilson.
6 As Kutsa comes to men: borne on Indra’s chariot. Bears your honey: sips honey when the Asvins have ushered in the day. As the maid: Dr. Muir and Prof. Grassmann explain this half-line differently, ‘asa maid, or a woman, resorts to her rendezvous (with her lover).’
7 Vasa: see I. 112.10. Sinjdra: see VIIL 5.25. Ugand; see Vol. I., Index.
& Krisa: a Rishi favoured by Indra; or, as Sayana explains the word here, the feeble man in general. Suyu: has been mentioned frequently. The cattle-stall; the rain-cloud whose waters are the cows.
9 The Woman: perhaps the water of the cloud. The Infant: the lightning. To him: the sacrificer may perhaps be intended.
10 They mourn the living : perhaps, show their sorrow for the widower at the funeral of his wife. See Lanman (Sanskrit Reader, p. 387) from whom I have borrowed. Set their thoughts upon a distant cast: of the noose or snaring-net : apparently a periphrasis for, have taken thought for the distant future and children to live after them. .
11 Of this we have no knowledge. Tell it forth to us, how the youth rests within the chambers of the bride. Fain would we reach the dwelling of the vigorous Steer who loves the kine, O Agvins: this is our desire. 12 Your favouring grace hath come, ye Lords of ample wealth: Asvins, our longings are stored up within your hearts. Ye, Lords of splendour, have become our twofold guard: may we as welcome friends reach Aryaman’s abode. 13 Even so, rejoicing in the dwelling-place of man, give hero sons and riches to the eloquent. Make a ford, Lords of splendour, where men well may drink: remove the spiteful tree-stump standing in the path. 14 O Asvins, Wonder-Workers, Lords of lustre, where and with what folk du yo delight yourselves to-day ? Who hath detained them with him? Whither are they gone? Unto what sage’s or what WOFSUIppers bode?
HYMN XLI. “Haine:
THat general Car of yours, invoked by many a man, that . comes to our libations, three-wheeled, meet for lands, That circumambient Car, worthy of sacrifice, we call with our pure hymus at earliest flush of dawn. 2 Ye, O Nasatyas, mount that early-harnessed Car, that travels early, laden with its freight of balm, Wherewith ye, Heroes, visit clans who sacrifice, even the poor man’s worship where the priest attends, 3 If to the deft Adhvaryu with the meath in hand, or to the Kindler firm in strength, the household friend, Or to the sage’s poured libations ye approach, come thence, O Agvins, now to drink the offered meath.
{1 Ghosha appears to speak of herself in the plural number, She plainly expresses her wishes for marriage. j
12 Aryaman’s abode: Aryaman is here used in the original sense of the word, bosom-friend and companion, especially the friend who asks a woman In marriage for another,
Prof. Grassmaun places stanzas 10—14 in his Appendix as being obscure and in his opinion forming no part of the original hymn.
Peo
1 Three-wheeled : see I, 34. 9, 3 The Kindler; the Agnidh, the priest who kindles the sacrificial fre.
a aieknees
HYMN 42] THE RIGVEDA. 44d
HYMN XLII. Indra.
: Even as an archer shoots afar his arrow, offer the laud to him with meet adornment. Quell with your voice the wicked’s voice, O sages. Singer, make Indra rest beside the Soma.
2 Draw thy Friend to thee like a cow at milking: O Singer, wake up Indra as a lover. Make thou the Hero haste to give us riches even as a vessel filled brimful with treasure.
3 Why, Maghavan, do they call thee Bounteous Giver? Quicken me: thou, 1 hear, art he who quickens. Sakra, let my intelligence be active, and bring us luck that finds great wealth, O Indra.
4 Standing, in battle for their rights, together, the people, Indra, in the fray invoke thee. Him who brings gifts the Hero makes his comrade: with him who pours no juice he seeks not friendship.
5 Whoso with plenteous food for him expresses strong Somas as much quickly-coming treasure, For him he overthrowsin early morning his swift well-weaponed foes, and slays the tyrant. 6 He unto whom we offer praises, Indra, Maghavan, who hath joined to ours his wishes,— Before him even afar the foe must tremble: low before him must bow all human glories. 7 With thy fierce bolt, O God invoked of many, drive to a distance from afar the foeman. O Indra, give us wealth in corn and cattle, and make thy singer's prayer gain strength and riches. 8 Indra, the swallower of strong libations rich in the boons’ they bring, the potent Somas, He, Maghavan, will not restrict his bounty: he brings much wealth unto the Soma-presser. 9 Yea, by superior play he wins advantage, when he, a gambler, piles his gains in season. Celestial-natured, he o’erwhelms with riches the devotee who keeps not back his treasure.
1 The wicked’s voice: ‘the praises of your adversaries,’— Wilson.
4 The Hero: Indra,
5 As much quickly-coming treasure ; representing the wealth which the offering of the libations Is expected to produce.
6 Unto whom we offer praises: or, in whom we have placed our hope.
9 When he, a gumbler: ep. X. 48. 4.
442 THE HYMNS OF [BOO &.
10 O Much-invoked, may we subdue all famine and evil want with store of grain and cattle. May we allied, as first in rank, with princes obtain possessions by our own exertion. 11 Brihaspati protect us from the rearward, and from above, and
from below, from sinners ! | May Indra from the front, and from the centre, as Friend to friends, vouchsafe us room and freedom.
HYMN XLUIUL Indra,
In perfect unison all yearning hymns of mine that find the light of heaven have sung forth Indra’s praise.
As wives embrace their lord, the comely bridegroom, so they compass Maghavan about that he may help.
2 Directed unto thee my spirit never strays, for I have set my hopes on thee, 0 Much-invoked !
Sit, Wonderful! as King upon the sacred grass, and let thy drinking-place be by the Soma juice.
3 From indigence and hunger Indra turns away: Maghavan
_ hath dominion over precious wealth.
These the Seven Rivers flowing on their downward path increase the vital vigour of the potent Steer.
4 As on the fair-leafed tree rest birds, to Indra flow the gladdening Soma juices that the bowls contain.
Their face that glows with splendour through their mighty power hath found the shine of heaven for man, the Aryas’ light.
5 Asinthe game a gambler piles his winuings, so Maghavan, sweeping all together, gained the Sun.
This mighty deed of thine none other could achieve, none, Maghavan, before thee, none in recent time.
6 Maghavan came by turns to all the tribes of men: the Steer took notice of the people’s songs of praise.
The man in whose libations Sakra hath delight by means of potent Somas vanquisheth his foes.
10 With princes ; with men eminent for their wealth : rdjabhir-dhandndmisvaraih.—Sayana.
Siem
3 Turns away: Sayana makes vishuurtt transitive :—‘ May Indra be the remover of thirst and hunger.’— Wilson.
5 Gained the Sun: conquers him by taking away his moisture, that is, the water that he has absorbed.—Sayana,
7 When Soma streams together unto Indra flow like waters to the river, rivulets to the lake, In place of sacrifice sages exalt his might, as the rain swells the corn by moisture sent from heaven. ‘8 He rushes through the region like a furious Bull, he who hath made these floods the dames of worthy lords. This Maghavan hath found light for the man who brings oblation, sheds the juice, and promptly pours his gifts. 9 Let the keen axe come forth together with the light: here be, as erst, the teeming cow of sacrifice. Let the Red God shine bright with his refulgent ray, and let the Lord of heroes glow like heaven’s clear sfeen. 10 O Much-invoked, may we subdue all famine and evil want with store of grain and cattle. May we allied, as first in rank, with princes obtain possessions by our own exertion. 11 Brihaspati protect us from the rearward, and from above, and from below, from sinners. May Indra from the front, and from the centre, as Friend to friends, vouchsafe us room and freedom,
HYMN XLIV. This,
May Sovran Indra come to the carousal, be who by Holy Law is strong and active,
The overcomer of all conquering forces with his great steerlike power that hath no limit. 2 Firm-seated is thy car, thy Steeds are docile; thy hand, O King, holds,sfirmly grasped, the thunder. On thy fair path, O Lord of men, come quickly: we will increase thy powers when thou hast drunken. 3 Let strong and mighty Steeds who bear this Mighty Indra, the Lord of men, whose arm wields thunder,
Bring unto us, as sharers of our banquet, the Steer of conquering might, of real vigour.
8 The dames of worthy lords: that is, subjected them to the Aryans, whereas they had been the thralls of DAsas. See I. 32. 11.
9 The keen ave: Agni, who is frequently likened to an axe. See I. 127. 3, and VI.3.4. Zhe Red God: arushah: according to Sayana, ‘the radiant cir but Agni is probably intended, or perhaps ‘the red bolt’ as M. Miiller prefers.
10 The two concluding stanzas are identical in Hymns 52, 53, 54,
4 So like a Bull thou rushest to the Lord who loves the trough, the Sage, the prop of vigour, in the vat. Prepare thine energies, collect them in thyself: be for our profit as the Master of the wise. 5 May precious treasures come to us,—so willl pray. Come to the votary’s gift offered with beauteous laud. Thou art the Lord, as such sit on this holy grass: thy vessels are inviolate as Law commands. 6 Far went our earliest invocations of the Gods, and won us glories that can never be surpassed. They who could not ascend the ship of sacrifice, sink down in desolation, trembling with alarm. 7 So be the others, evil-hearted, far away, whose horses, difficult to harness, have been yoked. Here in advance men stand anear to offer gifts, by whom full many a work that brings reward is done. 8 He firmly fixed the plains and mountains as they shook. Dyaus thundered forth and made the air’s mid-region quake. He stays apart the two confronting bowls; he sings lauds in the potent Soma’s joy when he hath drunk. 9 I bear this deftly-fashioned goad of thine, wherewith thou, Maghavan, shalt break the strikers with the hoof. At this libation mayst thou be well satisfied. Partake the Juice, partake the worship, Maghavan. 10 O Much-invoked, may we subdue all famine and evil want with store of grain and cattle. May we allied, as first in rank, with princes obtain possessions by our own exertion. 11 Brihaspati protect us from the rearward, and from above, and from below, from sinners. . May Indra from the front and from the centre, as Friend to friends, vouchsafe us room and freedom.
4 The Lord: pdtim; the Soma. Collect them in thyself: ‘take us into thyself,— Wilson. Of the wise: kenipiinam is thus explained by the Commentators, but the meaning seems doubtful. Ludwig thinks that ‘the master of the oars,’ that is, the steersman, is intended,
6 In desolation: trmd' =tonuot.—Ludwig. Trembling inalarm ; or, doers of ill deeds, according to Yaska’s interpretation of képayah,
7 Whose horses, dificult to harness, have been yoked: whose ill-managed attempts to perform acceptable sacrifice have failed. Jn advance: before death, according to Séyana,
8 He: Indra, As they shook: op. II.12.2. wo confronting bowls: heaven and earth.
9 Goad: the hymn of praise which urges Indra to action. The strikers with the hoof’; a class of Yatudh4nas or demons, See X. 87. 12,
HIYMN 45.] THE RIGVEDA. 445
HYMN XLV. Agni,
First Agni sprang to life from out of Heaven: the second time from us came Jatavedas.
Thirdly the Manly-souled was in the waters, The pious lauds aud kindles him the Eternal.
2 Agni, we know thy three powers in three stations, we know thy forms in many a place divided. We know what name supreme thou hast in secret: we know the source from which thou hast proceeded.
3 The Manly-souled lit thee in sea and waters, man’s Viewer lit thee in the breast of heaven. There as thou stoodest in the third high region the Steers increased thee in the waters’ bosom.
4 Agni roared out, like Dyaus what time he thunders: he licked the ground, about the plants he flickered, At once, when born, he looked around enkindled, and lightened heaven and earth within with splendour.
5 The spring of glories and support of riches, rouser of thoughts and guardian of the Soma, Good Son of Strength, a King amid the waters, in forefront of the Dawns he shines enkindled.
6 Germ of the world, ensign of all creation, be sprang to life and filled the earth and heavens, Even the firm rock he cleft when passing over, when the Five Tribes brought sacrifice to Agui. 7 Soamong mortals was Immortal Agni stablished as holy wise and willing envoy.
He waves the red smoke that he lifts above him, striving to reach the heavens with radiant lustre.
1 From out of Heaven: or, from Dyaus or Heaven his father; in the shape of the Sun. From us; produced by men in the shape of sacrificial and domestic fire. Jn the waters: of the firmament, in the shape of lightning, the third form of Agni,
2 In secret ; unknown to those who know not the Veda.—Sayana.
8 The Manly-souled : or, the Friend of men; Varuna, according to Sayana, and Prajdpati, according to Mahidhara. Perhaps Dyaus (cp. stanza 8) may be intended.—-Ludwig. Grassmann thinks that Indra, the kindler of the lightning, is meant. Zhe Steers: or, the Mighty Ones; the Maruts.
6 The firm rock : ‘the solid cloud.’—-Wilson. Some extraordinary conflagration of jungle may perhaps be referred to. The Five Tribes: pdficha jandh : literally, the five men, meaning, according to Séyana, men in general, and, according to Mahidhara, the institutor of the sacrifice and the four chief priests,
8 Like gold to look on, far he shone refulgent, beaming imper-
ishable life for glory, : Agni by vital powers became immortal when his prolific Father
Dyaus begat him. 9 Whoso this day, 0 God whose flames are lovely, prepares a
cake, O Agni, mixt with butter, Lead thou and further him to higher fortune, to bliss bestowed
by Gods, O thou Most Youthful. | 10 Endow him, Agni, with a share of glory, at every song of praise sung forth enrich him. Dear let him be to Stirya, dear to Agni, preéminent with son and children’s children. 11 While, Agni, day by day men pay thee _worship they win themselves all treasures worth the wishing. Allied with thee, eager and craving riches, they have disclosed the stable filled with cattle. 12 Agni, the Friend of men, the Soma’s keeper, Vaisvanara,
hath been lauded by the Rishis. We willinvoke benignant Earth and Heaven: ye Deities,
give us wealth with hero children.
HYMN XLVI. Agni.
SraBLisHeD for thee, to lend thee vital forces, Giver of wealth,
Guard of his servant's body. The Great Priest, born, who knows the clouds, Abider with
men, is seated in the lap of waters. 2 Worshipping, seeking him with adoration like some lost creature followed by its footprints, Wise Bhrigus, yearning in their hearts, pursued him, and found him lurking where the floods are géthered. 3 On the Cow’s forehead, with laborious searching, Trita, the offspring of Vibhfivas, found him. Born in our houses, Youthful, joy-bestower, he now becomes the central point of brightness.
12 Soma's keeper: as identified with the Moon, the great receptacle of the prea ae the nectar or ambrosia of the Gods. See Hillebrandt, V. M,, I.
1 For thee; the Rishi addresses himself. Who knows the clouds; from noe he (Agni) comes in the form of Lightning. Of waters: of the firmament.
2 Wiese Bhyigus; frequently mentioned as specially connected with the worship of Agni, Cf Il. 4.2. Pursued him: see I. 65. 1.
3 On the Cow's forehead: ‘on the head of the cloud.” rita: Agni in his third form as lightning. The abstract personified form of the celestial Agni
AYMN 46.) THE RIQGVEDA. 447
4 Yearning, with homage, they have set and made him blithe Priest among mankind, oblation-bearer, Leader of rites and Purifier, envoy of men, as sacrifice that still advances.
5 The foolish brought the ne’er-bewildered forward, great, Victor, Song-iuspirer, Fort-destroyer. Leading the Youth gold-bearded, like a courser gleaming with wealth, they turned their hymn to profit. 6 Holding his station firmly in the houses, Trita sat down within his home surrounded. Thence, as Law bids, departs the Tribes’ Companion, having collected men with no compulsion. .
7 His are the fires, eternal, purifying, that make the houses move, whose smoke is shining,
White, waxing in their strength, for ever stirring, and sitting in the wood; like winds are Somas.
8 The tongue of Agni bears away the praise-song, and, through his care for Harth, her operations. Him, bright and radiant, living men have stablished as their blithe Priest, the Chief of Sacrificers. 9 That Agni, him whom Heaven and Earth engendered, the Waters, Ivashtar, and, with might, the Bhrigus, Him Matarisvan and the Gods have fashioned holy for man aud first to be entreated.
is here represented as endeavouring to find the lurking fire in the sky.— Macdonell. Offspring of Vibhdeus ; or, connected with Vibhiivasu, the very _ wealthy, Soma.
4 As sacrifice that still advances: ‘als das sich vorwirts bewegende opfer.’ —Ludwig. According to SAyana, ‘the object of sacrifice, him who goes forward {from one fire receptacle to another].’
5 Lhe foolish: buman priests, weak and foolish in comparison with the wise Agni. Gleaming with wealth: the meaning of dhanarcham is uncertain. The St. Petersburg Lexicon offers dhanarjam, ‘ striving to win the prize,’ as probably the right reading.
6 On stanzas 8 and 6 see Macdonell (J. R. A. S., July, 1893, pp. 450— 452), who translates the second half of 6 as follows: From hence the house-friend of settlers collecting (them) goes among men by distribution, not by (means of) bonds ; 7 ¢., carried from place, not freshly produced by cord and drill.
7 That make the houses move: this seems to be what the words damim avitvd should mean, though how flames can be thus qualified is not clear. ‘The rescuers from the humiliated (spirits of ill).’—-Wilson. ‘ Protectors of the houses.’—-Mahidhara. ike winds are Somas: as winds fan flame, so Soma-libations increase the might of Agni. According to Sayana, the flames aré ‘like the fast-flowing juices of the Soma.’—Wilson. I follow Ludwig's explanation, but the meaning of the passage is doubtful.
8 Her operations ; holy works performed by men.
9 Mdtarisvan: a divine or semi-divine being who brought Agni from heaven. See I, 31. 3,-and 60. 1.
448 THE HYMNS OF [BOOK xX.
10 Agni, whom Gods have made oblation-bearer, and much-desir-
ing men regard as holy, Give life to him who lauds thee when he worships, and then
shall glorious men in troops adore thee. HYMN XLVIL. Indra Vaikuntha.
Tuy right hand have we grasped in ours, O Indra, longing for treasure, Treasure-Lord of treasures ! Because we know thee, Hero, Lord of cattle: vouchsafe us mighty and resplendent riches. 2 Wealth, fully armed, good guard and kind protector, sprung from four seas, the prop and stay of treasures, Fraught with great bounties, meet for praise and glory: vouchsafe us mighty and resplendent riches. 3 Wealth, with good Brahmans, Indra! God-attended, high, wide, and deep, and based on broad foundations, Strong, with famed Rishis, conquering our foemen: vouchsafe us miyhty and resplendent riches. 4 Victorious, winning strength, with hero sages, confirmed in power, most useful, weulth-attracting, True, Indra! crushing forts and slaying Dasyus: vouchsafe us mighty and resplendent riches. 5 Wealthy in heroes and in cars and horses, strength hundredfold and thousandfold, O Indra, With manly sages, happy troops, light-winning: vouchsafe us mighty and resplendent riches. 6 To Saptagu the sage, the holy-minded, to him, Brihaspati, the song approaches, Angiras’ Son who must be met with homage: vouchsafe us mighty and resplendent riches. s 7 My lauds, like envoys, craving loving-kindness, go forth to Indra with their strong entreaty, Moving his heart and uttered by my spirit: wvouchsafe us mighty and resplendent riches.
Vaikuntha is said to mean son of Vikuntha, an Asuri or female demon who was allowed by Indra to become his second mother.
2 Wealth; Sayana gives another interpretation :—‘ (We know thee to be) well armed,’ ete,—Wi't.*. Sir. sr f,5 Tue geass regarded ag the storehouses of jewels. ‘ tiecesscithy-n. . 2. the four oceans,’—[applied to Indra] Wilson.
§ Lrihaspati: according to the Scholiast meaning Saptagu, ‘the lord of much (praise).’— Wilson, According to others, the God Brihaspati called Saptagu as being drawn by seven oxen: ‘der fahrt mit sieben Rindern ’-— Grassmann. Angiras’ Son: meaning apparently Brihagpati as especially loved and honoured by Angiras and his descendants, See VI. 73, 1.
HYMN 48.] ‘ THE RIGVEDA. 449
8 Grant us the boon for which I pray, O Indra, a spacious home unmatched among the people. To this may Heaven and Harth accord approval: vouchsafe us mighty and resplendent riches.
HYMN XLVIIL Indra Vaikuntha.
J was the first possessor of all precious gear: the wealth of every man I win and gather up.
On me as on a Father living creatures call: I deal enjoyment to the man who offers gifts.
2 I, Indra, am Atharvan’s stay and firm support : I brought forth kine to Trita from the Dragon’s grasp. I stripped the Dasyus of their :aanly might,*and gave the cattle-stalls to MAtexievan and Dadhyach. 3 Far mo nath Tvashtar forged the iron thunderbolt ; in me the Gods have centred intellectual power. My sheen is like the Sun’s insufferably bright: men honour me as Lord for past and future deeds.
4 I won myself these herds of cattle, steeds and kine, and gold in ample store, with my destructive bolt, I give full many a thousand to the worshipper, what time the Somas and the lauds have made me glad.
5 Indra am I; none ever wins my wealth from me: never at any time am I a thrall to death. Pressing the Soma, ask riches from me alone: ye, Pirus, in my friendship shall not suffer harm.
6 These, breathing loud in fury, two and two, who caused Indra to bring his bolt of thunder to the fray, The challengers, I struck with deadly weapon down: firm stand what words the God speaks to his worshippers.
& Unmatehed : adsamam: ‘not held in common.’—~Wilson.
Indra Vaikuntha is the Rishi of this hymn, which is a self-laudatory reply — to Saptagu in Hymn XLVI.
2 Atharvan is the name of the priest who first obtained fire and offered Soma and prayers to the Gods. See I. 80. 16, and 83, 5. The Dragon is apparently Ahi or Vritra. ‘I generated the waters above the cloud for the sake of Trita.’—Wilson. Mdatarigvan and Dadhyach: or, according to S&yana, ‘Matarisvan’s son Dadhyach.’
5 Ye, Pdrus: ‘O men.’—Wilson.
6 These: who these were is uncertain. Zwoand two: probably the warrior who fights ou the chariot and the charioteer.—Ludwig. The literal translation of the last half-line of the stanza appears to be :——‘ the non-worshipper speaking firm words to worshippers ; dnamasyuh, he who has no other to reverence, being Indra, whose promise of victory to his worshippers is never broken.’-——-Ludwig.
7 This One by stronger might I conquered singly; yea, also two: shall three prevail against me? Like many sheaves upon the floor I thrash them. How can my foes, the Indraless, revile me 4 8 Against the Gungus I made Atithigva strong, and kept him mid the folk like Vritra-conquering strength, When I won glory in the great.foe-slaying fight, in battle where Karanja fell, and Parnaya. 9 With food for mine enjoyment Sapya Nami came: he joined me as a friend of old in search of kine. As I bestowed_on him an arrow for the fight I made him worthy of the SOmg.and hymn of praise. 10 One of the two hath Soma, § ithin it; the Herdsman with the bone shows forth the other. He, fain to fight the Bull whose horns were sharpened; fettered in the demon’s ample region.
u I, as a God, ne’er violate the statutes of Gods, of Vasus, Ru-
- driyas, Adityas.
a
These Gods have formed me for auspicious vigour, unconquer-
ed and invincible for ever. HYMN XLIX. Indra Vaikuntha,
I wave enriched the singer with surpassing wealth; 1 have al-
lowed the holy hymn to strengthen me. I, furtherer of him who offers sacrifice, have conquered in each
fight the men who worship not.
7 This One: or, this one thing, that is, ‘the primordial substance or unit out of which the universe was developed.’—-Wallis, Cosmology of the Riyveda, p. 58. :
8 Against the Gungus: or, to aid the Gungus, as Séyaua explains, Who these people were is uncertain. Atithigva: Divodisa, son of Atithigu, according to Sayana. See Vol. 1, Index. Aaranja ..and Parnaya: apparently tree-demons: see I. 53, 8,
9 Sdpya: a family name of Indra’s friend Nami, who in VI. 20, 6 is called ‘Sayya’s son.
10 One of the two: the Moon. The Herdsman: Indra. With the bone: of Dadhyach. See I. 84. 18. Zhe other: Vritra. He; Vritra. Fhe Bull: Indra, The demon’s ample region: mid-air, which was then dominated by the Druh or malignant spirit of drought. I follow Prof. Ludwig’s interpretation of this obscure stanza which is evidently an interpolation motived by the mention of Dadhyachin stanza 2. For a somewhat different interpretation, ace Hillebrandt, V. A, I. 387.
ll Rudriyas: the Maruts, sons of Rudra,
Indra Vaikuntha is the Rishi also.
Hegre one oe ot, ole SMR SES, “Ste ss Lee Oy.
HYMN 49.] _ THE RIGVEDA. 4bl
2 The People of the heavens, the waters, and the earth haye _gtablished me among the Gods with Indra’s name. . I took unto myself the two swift vigorous Bays that speed on divers paths, and the fierce bolt for renal aaa 3 With deadly blows I smote Atka for Kavi’s sake; I guarded Kutsa well with these my saving helps. As Sushna’s slayer I brandished the dart of death; I gave not
up the Aryan name to Dasyu foes.
- Smadibha, Tugyra, and the Vetasus I gave as prey to K father-like, to succour him. : Prey utsa, I was a worthy King to rule the worshipper, whan I +s dear inviolable gifts. | si cere tay 5 I gave-tp Mrigaya to Srutarvan as his prey because he ever followed me and kept my laws.
for Ayw’s sake I caused Vesa to bend and bow, and into Savya’s hand delivered Padgribhi. = 6 I, ILerushed Navavastva of the lofty car, the Dasa, as the Vritra-slayer kills the fiends ; When straightway on the region’s farthest edge I brought the God who makes the lights to broaden and increase.
7 T travel round about borne onward in my might by the fleetfooted dappled Horses of the Sun. " When man’s libation calls me to the robe of state I soon repel
the powerful Dasyu with my blows. 9 Atha: mentioned again in Hymn 99 of this Book. Kavi: the father of
Indra’s friend Uganda.
4 Smadibha« or, a8 an adjective jomed with Tugra, ‘with all his followers,’ See VI, 20,.5, where Vetasu and Tugra are mentioned as having been conquered by Indra, and VI. 26. 4, where their names occur again together with that of Tuji.
5 Mrigaya: ademon of thenir, See IV. 16. 18, and VITL. 3.19. Srutamvan : a prince whose liberality is lauded in VIII. 63. Ayu: sometimes spoken of as a King favoured by Indra and at other times as conquered by him, See Index. The name of Vege does not oceuragain. Savya: the Rishi of Hymns 51—57 of Book I. Padgribhi: some demon or savage enemy who is not
mentioned again.
6 Navavdstva: see I. 36, 18, and VI. 20. 11. Of the lofty car: or Brihadratha, as a name of Navavastva. The lights: the stars, or perhaps light in general, In the former case the God would be Dyaus or Varuna, and in the latter case Sdrya or the Sun.—Ludwig.
” The robe of stute: apparently the milk which is the royal mantle where-
with Soma is invested.
y
452 DHE HYMNS OF {Book X.
8 Stronger am I than Nahus, I who slew the seven: I glorified
with might Yadu and Eee ‘I brought another low, with strength I-bent his strength: I let the mighty nine-and-ninety wax in power.
'9 Bull over all the streams that flow along the earth, I took the Seven Rivers as mine own domain.
~~
I, gifted with great wisdom, spread the floods abroad: by war
I found for man the way to high success.
10 I set within these cows the white milk which no God, not even Tvashtar’s self, bad there deposited,— Much-longed-for, in the breasts, the udders of the kine, the savoury sweets of meath, the milk and Soma juice.
11 Even thus hath Indra Maghavan, truly bounteous, sped Gods and men with mighty operation. The pious glorify all these thine exploits, Lord of Bay Coursers, Strong, and Self-resplendent.
HYMN L. Indra Vaikuntha,
I naup your Mighty One who joyeth in the juice, him who is shared by all men, who created all ;
Indra, whose conquering strength is powerful in war, whose fame and manly vigour Heaven and Harth revere.
® He with his friend is active, lauded, good to man, Indra who must be glorified by one like me, Hero, Lord of the brave, all cars‘are thy delight, warring with Vritra, or for waters, or for spoil.-
3 Who are the men whom thou wilt further, Indra, who strive
to win thy bliss allied with riches? *.
Who urged thee forward to exert thy power divine, to valour,
in the war for waters on their fields ?
i
,
Speenenanenetterteemneunirmnnstintany,
8 Stronger am I than Nahus: néhusho ndéhushtarah ; literally, more Nahua than Nahus ; I out-Nabus Nahus, a King who contended with Indra; ‘I am nearer than the neighbour,’ according to Roth whom Grassmann follows.
‘J am the especial bond of bonds.’—Wilson. I follow Ludwig’s interpretation. .°
I who slew the seven: the seven, perhaps, are the chief of the demons destroyed by Indra. Ludwig takes saptahd# to mean ‘seven times’ :~-‘I am seven times stronger than Nahus.’ Another: whom, is uncertain. Wax in power: until they became worthy antagonists. ‘I have demolished ninety and-nine powerful (foes).’— Wilson. He Milk and Soma juice: sweet ambrosial rain; the kine being the teeming clouds. 11 In this stanza Indra as Rishi addresses himself as the deity of the hymn.
eee
2 His friend: his constant companion, the thunderbolt.
3 Allied with riches: the happiness which Indra sends being given in »
return for costly sacrificial offerings.
on
4 Thou, Indra, through the holy prayer art mighty, worthy of sacrifice at all libations. In every fight thou castest heroes on the ground: thou art the noblest song, O Lord of all the folk,
3 Help now, as Highest, those who toil at sacrifice: well do the people know thy great protecting might. Thou shalt be Everlasting, Giver of success: yea, on all these libations thou bestowest strength.
6 All these libations thou makest effectual, of which thou art thyself supporter, Son of Power. Therefore thy vessel is to be esteemed the best, sacrifice, holy text, prayer, and exalted speech. * 7 They who with flowing Soma pray to thee, O Sage, to pour on them thy gifts of opulence and wealth, May they come forward, through their spirit, on the path of bliss, in the wild joy of Soma juice effused.
HYMN Li. Agni. Gods.
LARGE was that covering, and firm of texture, folded wherein thou enteredst the waters.
One Deity alone, O Jatavedas Agni, saw all thy forms in sundry places.
2 What God hath seen me? Who of all their number clearly beheld my forms in many places ? Where lie, then, all the sacred logs of Agni that lead him Godward, Varuna and Mitra?
3 In many places, Agni Jatavedas, we sought thee hidden in th plants and waters. : Then Yama marked thee, God of wondrous splendour! effulgent from thy tenfold secret dwelling.
4 Song: mdntrah: subject of thy worshippers’ songs of praise. 6 Vessel: pitram: ‘ protection.’—Wilson,
The legend says that Agni, fearing to share the fate of his three elder brothers who had perished in the service of the Gods, fled away and hid himself in the waters. The Gods discovered him and persuaded him to return to his sacred duties.
Stanzas 1, 8, 5, 7, 9 are spoken by the Gods, and 2, 4, 6, 8 by Agni.
1 He must have been very well wrapped up, the Gods ironically say, or the water would have extinguished him.— Ludwig. Forms: literally, ‘ bodies.’
2 Sacred logs: pieces of Sami and Asvattha wood, from which alone the sacrificial fire is produced. Others explain samidhah by ‘ flames,
3 Thy tenfold secret dwelling: according to Sdyana, ‘the three worlds,— heaven, mid-air, earth; three divinities, Agni, Vayu, Aditya; the waters, the shrubs, the trees, and the bodies of living beings.’—Wilson. The meaning appears to be, as Ludwig conjectures, that Yama knew that Agni would appear again from the fire-sticks worked by the fingers of both hands,
454 THE AYMNS OF [BOOK &.
4 I fled ix fear from sacrificial worship, Varuna, lest the Gods should thus engage me. . Thus were nry forms laid down in many places. This, as my goal, I Agni saw before me. 5 Come; man is pious and would fain do worship; he waits prepared: in gloom thou, Agni, dwellest. Make pathways leading God-ward clear and easy, and bear oblations with a kindly spirit. 6 This goal mine elder brothers erst selected, as he who drives a, car the way to travel. So, Varuna, I fled afar through terror, as flies the wild-bull
from an archer'’s bowstring. 7 We give thee lite. unwasting, JAtavedas, so that, employed, thou never shalt be injured. So, nobly born! shalt thou with kindly-spirit bear to the Gods their share of men’s oblations. ao. 8 Grant me the first oblations and the latter, entire, my forceful share of holy presents, The soul of plants, the fatness of the waters, and let there be long life, ye Gods, to Agni. 9 Thine be the first oblations and the latter, entire, thy foreeful shares of holy presents. Let all this sacrifice be thine; O Agni, and let the world’s four regions bow before thee.
HYMN LIL. Gods,
_Instrvor me, all ye Gods, how I, elected your Priest, must seat me here, and how address you.
Instruct me how to deal to each his portion, and by what path to bring you man’s oblation.
2 I sit as Priest most skilled in sacrificing: the Maruts and all
Deities impel me. .
Asvins; each day yours is the Adbvaryus’ duty: Brahman and wood are here: *tis yours to offer.
8 The first oblations and the latter: or the Prayajas and the Anuyfjas, the former being texts and oblations forming part of the introductory ceremony at a Soma sacrifice, and the latter the secondary or final offerings. Forceful lard the potent concentrated portion, The fatness: ghritam: ght, clarified
a ey,
1 Agni, having heen elected Oblation-bearer, asks the Gods to instruct
him in his duties.
x ye oS
- ae a ne Lad is a3 -. oe, sem Te ote * =
Seton
Py 1 gh
aN Se
we Bsgstte te ae SGI
RES St
3 Who is this Priest? Is he the Priest of Yama? On whom is
thrust this God-appointed honour? He springs to life each month, each day that passes; so Gods have made him their oblation-bearer.
4 The Gods have made me bearer of oblations, who slipped away
and passed through many troubles. Wise Agni shall ordain for ws the worship, whether five-wayed,
threefold, or seven-threaded. 5 So will I win you strength and life for ever, O Gods, that I
may give you room and freedom. To Indra’s arms would I consign the thunder; in all these
battles shall he then be victor. p 6 The Deities, three thousand and three hundred and thirtynine, have served and honoured Agni, Strewn sacred grass, anointed him with butter, and seated him as Priest, the Gods’ Invoker.
HYMN LIT. Agni Sauchika. Gods,
He hath arrived, he whom we sought with longing, who skilled in sacrifice well knows its courses,
Let him discharge his sacrificial duties: let him sit down as Friend who was before us.
2 Best Priest, he hath been won by being seated, for he hath
looked on the well-ordered viands.
Come, let us worship Gods who must be worshipped, and pouring oil, laud those who should be lauded.
3 The first line is spoken by some God who doubts Agni’s competence. Js he the Priest of Yamu?: can he convey offerings to the Blest iu the realms of the God of the departed? In the second half of the first line I follow Ludwig, but the meaning is uncertain. The second line is the answer of another God. uch month, each day: the Pitriyajia, or sacrifice to the Fathers, is offered monthly, and the Agnihotra, or oblation to Agni and the Gods, daily. These comprehend all other periodical rites.
4 The first line is spoken by Agni. Slipped away: see the preceding hymn. The second line is what the Gods said. Five-wayed : consisting of five courses or parts, sce X. 124.1. Threefold: consisting of the three daily Soma-libations, see X. 12d. 1. Seven-threaded: performed by seven priests. See X. 124. 1.
Stanza 5 is spoken by Agni. Stanza 6 is the poet’s conclusion,
For an explanation of the number of the Gods (33+ 303+ 3003) see The Aymns of the Atharva-vedu, X. 7. 18, note,
On Hymns 51--~-53 see Macdonell, J. R. A. 8., January, 1894, pp. 11—22.
1 The Gods speak. Courses: or portions. 2 By being seated: ‘by his seat (at the altar),’— Wilson.
3 Now hath he made the feast of Gods effective: now have we: found the secret tongue of worship. Now hath he come, sweet, robed in vital vigour, and made our calling on the Gods effective. 4 This prelude of my speech I now will utter, whereby we Gods may quell our Asura foemen. Eaters of strengthening food who merit worship, O ye Five Tribes, be pleased with mine oblation. 5 May the Five Tribes be pleased with mine oblation, and the Cow’s Sons and all who merit worship. From earthly trouble may the earth protect us, and air’s mid realm frem woe that comes from heaven. 6 Spinning the thread, follow the region’s splendid light : guard thou the pathways well which wisdom hath prepared. Weave ye the knotless labour of the bards who sing : be Manu thou, and bring the Heavenly People forth. 7 Lovers ef Soma, bind the chariot traces fast : set ye the reins in order and embellish them. Bring hitherward the car with seats where eight may sit, whereon the Gods have brought the treasure that we love, 8 Here flows Asmanvatt: hold fast each other, keep yourselves up, and pass, my friends, the river. There let us leave the Powers that brought no profit, and ~ cross the flood to Powers that are auspicious. 9 Tvashtar, most deft of workmen, knew each magic art, bringing most blesséd bowls that hold the drink of Gods. His axe, wrought of good metal, he is sharpening now, wherewith the radiant Brahmanaspati will cut,
3 Tongue of worship : Agni, by whose fiery tongues the Gods drink libations,
4 Agni speaks. Asura foemen: the Asuras in the later hymns of the Veda are evil spirits in perpetual hostility with the Gods, not to be confounded with the great celestial Asuras, the chiefs of the Gods, nor with the Rakshasas, demons or ogres, who disturb the sacrifices of men.
5 The Five Tribes: according to some, says Yaska, ‘the Gandharvas, gods, Fathers, Asuras, and Rékshasas.’ See Muir, 0. S. Texts, 1.177. But the five Aryan tribes may be intended. The Cow’s Sons: the Maruts, children of oe Von Roth explains gdjdidh as ‘born in the starry heaven.’ See VII. 85. 14,
6 The Godsapeak. The vegion’s splendid light: theSun. Weave ye: flames of Agni. Assist the singer in his holy task and let there be no difficulties in his way.
7 This stanza appears to begin a new hymn, made up of fragments, According to Sdyana it is spoken by the Gods to one another. = : - ee : or, the stony stream. See The Hymns of the Atharva-veda,
9 Will cut: perhaps, will cut and destroy demons; but the meaning is uncertain, ;
Tee een, rere Se ane stim as
10 Now, O ye Sapient Ones, make ye the axes sharp wherewith ye fashion bowls to hold the Amrita, Knowing the secret places make ye ready that whereby the Gods have gotten immortality.
11 Ye with a secret tongue and dark intention laid the maiden deep within, the calf within the mouth. They evermore are near us with their gracious help : successful is the song that strives for victory.
HYMN LIY. Indra.
T sine thy fame that, Maghavan, through thy greatness the heavens and earth invoked thee in their terrey,
Thon, aiding Gods, didst quell the power of Dasas, what time thou holpest many a race, O Indra,
2 When thou wast roaming, waxen strong in body, telling thy might, Indra, among the people, All that men called thy battles was illusion: no foe hast thou to-day, nor erst hast found one. ;
3 Who are the Rishis, then, who comprehended before our time the bounds of all thy greatness ? For from thy body thou hast generated at the same time the Mother and the Father.
4 Thou, Mighty Steer, hast four supremest natures, Asura. _ natures that may ne’er be injured. All these, O Maghavan, thou surely knowest, wherewith thou hast performed thy great achievements.
5 Thon hast all treasures in thy sole possession, treasures made manifest and treasures hidden.
10 O ye Sapient Ones : ye Ribhus. , That: perhaps Amrita or celestial Soma juice. Cf. I. 20. 6; 110. 3.
11 The first line ig obscure. ‘(The Maruts) placed a female in the enveloping hide (of adead cow), and acalfin the mouth (of a dead cow),’—Wilson, According to this interpretation the miracle ascribed to them would somewhat resemble that mentioned in I. 110.8. See Bergaigne, La Religion Védique, II, 27. The first half of the second line is hard to construe. Wilson paraphrases the line :—‘ daily the generous (fraternity of the Ribhus) offers suitable praises (to the gods), granting victory over our foes,’ Prof, Geldner takes kava, against the Pada text, as a locative, and renders the last half-line to the following effect :—‘ ‘May he (the sacrificer), when he wishes to win, gain the victory in the race.’
8 The question is rhetorical. The great Jtishis of the olden time could not comprehend thy greatness, much less can we comprehend it.
The Mother and the Father : Harth and Heaven, parents of all. See M. Miiller, India, What can it Teach us ?, p. 161,
4 Asura; divine, with a vague sense of supreme grandeur,
458 THE HYMNS OF [BOOK &.
Defer not thou, O Maghavan, my longing: thou art Director, Indra, thou art Giver. . 6 To him who set the light in things of splendour, and with all
sweetness blent essential sweetness, To Indra hath this welcome hymn that strengthens been
uttered by the votary Brihaduktha. HYMN LY. Indra, Far is that secret name by which, in terror, the worlds invoked
thee and thou gavest vigour. The earth and heaven thou settest near each other, and, Ma-
ghavan, gadest bright thy Brother’s Children. 2 Great is that secret name and far-extending, whereby thou
madest all that is and shall be. The Five Tribes whom he loveth well have entered the light
he loveth that was made aforetime. 8 He filled the heavens and earth and all between them, Gods
five times sevenfold in their proper seasons. With four-and-thirty lights he looks around him, lights of one
colour though their ways are divers. A As first among the lights, O Dawn, thou shonest, whereby thou
broughtest forth the Stay of Increase, Great art thou, matchless is thine Asura nature, who, high
above, art kin to those beneath thee. 5 The old hath waked the young Moon from his slumber who runs his circling course with many round him.
6 Who set the light: the firat essential light.
1 Far is thaé seorcét name: thou art not present with us now. In terror; terrified by Vritra. Zhy Brothers Children: according to Sdyana, Indra’s brother is Parjanya, the God of the rain-cloud, and his children are the gathered waters. Varuna andl his stars -r- -e-*-' ts Fe aded.——Ludwig.
3 Gods five times sevenfold: ‘It .* "+ +., + that the original Gods were the constellations.’ —Ludwig. According to Siyana, the five orders of beings and the classes of seven; that is, Gods, men, Fathers aud Rakshasas, and the seven troops of Maruts, the seven rays of the San, the seven seuses, etc. The four-and-thirty lights: are probably the sun, moon, and five planets, and the twenty-seven lunar asterisms or mansions of the moon. According to Sayana, the four-and-thirty are eight Vasus, eleven Rudras, twelve Adityas, Prajipatt, Vashatkara, and Virdj.
4 The Stay of lnerease: that which is the yD fee «Pee net" "Laub sistence; according to Sayana, the Sun. A: oe BiG allied and connected with men as provider of their food. The second line is diffienlt, an“ *+ **-~- °*, *aterpreted by others.
5 Siyar ++". ° . -tanza differently, making Indra, identified with Time, the ..- .. 1." . Ludwig’sinterpretation (Commentary, II. p. 203) which seems to be nearer to the sense of the words, and is simpler and more rational. With many round him: stars of the asterisms through which he passes,
shooter te LS woe - = 7 PE GRC LE en FES Gun tate ak Sil. eh
Behold the Gods’ high wisdom in its greatness: he who died yesterday to-day is living.
6 Strong is the Red Bird in his strength, great Hero, who from of old hath had no nest to dwell in. That which he knows is truth and never idle: he wins and gives the wealth desired of many.
7 Through these the Thunderer gained strong manly vigour,
through whom he waxed in power to smite down Vritra,——
Who through the might of Indra’s operation came forth as Gods in course of Law and Order.
8 All-strong, performing works with his companion, All-marking, rapid Victor, Curse-averter, The Hero, waxing, after draughts of Soma, blew far from heaven the Dasyus with his weapon.
HYMN LVI. Visvedevas,
Tern is one light for thee, another yonder: enter the third and be therewith united.
Uniting with a body be thou welcome, dear to the Gods in their sublimest birth-place.
2 Bearing thy body, Vajin, may thy body afford us blessing and thyself protection. Unswerving, stablish as it were in heaven thine own light as the mighty Gods’ supporter.
3 Strong Steed art thou: go to the yearning Maidens with vigour, happily go to heaven and praises:
6 The Red Bird; the Sun, with whom Indra is identified. 7 Through these: probably the stars are intended. ‘(Accompanied) by these Maruts.’—~Wilgon.
8 His companion; the thunderbolt.
‘The merstical cnion of the Fathers with the rays of light is the fundamental ia.a underlying the abstruse allusions’ of this funeral hymn. ‘The poet bids the deceased man unite himself with the beams of the heavenly light ; he takes occasion t6 celebrate the power and greatness of the Fathers, to whom the spirit of the departed is journeying ; and ends with a statement of the success of the journey for which he has prayed.’ See Wallis, Cosmology of the Rigveda, pp. 72, 73.
1 Onelight: the earthly fire of the funeral pile. Another: in the firmament, The third: the light in the highest region above the firmament. A body ; & new body after cremation. Their sublimest birth-place: the Sun.
2 Vdji: apparently the name of the deceased, the son of Brihaduktha the Rishi of the hymn. The word means originally ‘strong, strong steed’ as in stanza 3.
8 The yearning Maidens: perhaps the Dawns; but the meaning of suventh is uncertain. Zo heaven and praises; ‘to the (land of) praise, and to the sky.’— Wallis.
Fly happily to the Gods with easy passage, according to the first and faithful statutes. 4 Part of their grandeur have the Fathers also gained: the Gods have seated mental power in them as Gods, They have embraced within themselves all energies, which, issuing forth, again into their bodies pass. 5 They strode through all the region with victorious might, establishing the old immeasurable laws. They compassed in their bodies all existing things, and streamed forth offspring in many successive forms.
6 In two ways have the sons established in his place the Asura who finds the light ; by the third act, As fathers, they have set their heritage on earth, their offspring, as a thread continuously spun out. 7 As in a ship through billows, so through regions of air, with blessings, through all toils and troubles _ Hath Brihaduktha brought his seed with glory, and placed it here and in the realms beyond us.
HYMN LVII. | Visvedevas.
Let us not, Indra, leave the path, the Soma-presser’s sacrifice : Let no malignity dwell with us.
2 May we obtain, completely wrought, the thread spun out to
reach the Gods, That perfecteth the sacrifice.
ee ss 4 Of their grandeur: of the greatness of the Gods. 5 Establishing the old immeasurable laws ; or, in accordance with the more generally received interpretation of dhi&mdni here, ‘measuring ancient stations never measured out.’ ,
c
6 In two ways: in heaven and on earth. he sons: explained by Saéyana as the Angirases, sons of Aditya. The Fathers in general appear to be intended. Zhe Asura: Agni. The third act: or third sacred duty, that of continuing their family; religious study and sacrifice being the first and second.—Sayana.
7 Placed it here and im the realm beyond us: established his offspring in heavenly regions as well as here upon earth.
Mr Wallis, from whose translation I have borrowed, remarks :—‘The interpretation of one or two expressions ia uncertain ; the general sense is clear. The rays of light are here the bodies of the fathers, which emanate from the sun, assume the forms of all things on the earth and of the later sacrificers, the descendants of the fathers, and again return to their birthplace in the sky from which they had extended themselves,’—Cosmology of the Rigveda, pp. 74, 75.
See Max ae ee of Hymns 57—60, with the legend foundem, and ample elucidati é “TL IL, 1868, pp. 426-468 eekdative matter, eee Jounal R. A. 8,, Vol. 1, Part
HYMN 58.j THE RIGVEDA. 461
3 We call the spirit hither with the Soma of our parted sires,
Yea, with the Fathers’ holy hymns.
Thy spirit come to thee again for wisdom, energy, and life, That thou mayst long behold the sun!
O Fathers, may, the Heavenly Folk give us our spirit once again, That we way be with those who live.
O Soma, with the spirit still within us, blest with progeny, May we be busied in thy law.
HYMN LVIITI. Manas or Spirit,
Tuy spirit, that went far away to Yama, to Vivasvan’s Son,
We cause to come to thee again that thou mayst live and sojourn here.
Thy spirit, that went far away, that passed away to earth and heaven,
We cause to come to thee again that thou mayst live and sojourn here.
Thy spirit, that went far away, away to the four-cornered earth, We cause to come to thee again that thou mayst live and gojourn here.
Thy spirit, that went far away to the four quarters of the world, We cause to come to thee again that thou mayst live and sojourn here.
Thy spirit, that went far away, away unto the billowy sea, We cause to come to thee again that thou mayst live and s0- journ here.
Thy spirit, that went far away to beams of light that flash and flow, .
We cause to gome to thee again that thou mayst live and sojourn here.
7 Thy spirit, that went far away, went to the waters and the
plants,
We cause to come to thee again that thou mayst live and sojourn here.
8 Thy spirit, that went far away, that visited the Sun and Dawn,
We cause to come to thee again that thou mayst live and sojourn here.
3 The spirit; of the deceased whose obseqnies are performed. Of our sires : ndrdsanséna: explained as meaning, suited to man; that is to deified men, the Fathers or Spirits of the Blest.
SERED
P The hymn is an address to recall the fleeting spirit of a man at the point of eath.
7 Waters......plants; of, X. 16. 3,
482 THE HYMNS OF [BOOK X. |
9 Thy spirit, that went far away, away to lofty mountain heights,
We cause to come to thee again that thou mayst live and go- 7
journ here. 10 Thy spirit, that went far away into this All that lives and
moves, We cause to come to thee again that thou mayst live and go-
journ here. 11 Thy spirit, that went far away to distant realms beyond our ken, We cause to come to thee again that thou mayst live and sojourn here. 12 Thy spirit, that went far away to all that is and is to be, We cause to come to thee again that thou mayst live and sojourn here. LIX, Nirriti and Others. His life hath been renewed and carried forward as two men, car-borne, by the skilful driver. One falls, then seeks the goal with quickened vigour. Let Nirriti depart to distant places. 2 Here is the psalm for wealth, and food, in plenty: let us do many deeds to bring us glory. All these our doings shall delight the singer. Let Nirriti depart to distant places. P 3 May we o’ercome our foes with acts of valour, as heaven is over earth, hills over lowlands. All these our deeds the singer hath considered. Let Nirriti depart to distant places, 4 Give us not up as prey to death, O Soma: still let us look upon the Sun arising. Let our old age with passing days be kfadly. Let Nirriti depart to distant places, 5 O Asun‘ti, keep the soul within us, and make the days we have to live yet longer. Grant that we still may look upon the sunlight : strengthen thy body with the oil we bring thee.
1 Ais life: the life of Subandhu one of the Rishis of the hymn. According to Siyana the first line is a prayer :—‘May the life of Subandhu be augmented so as to be more lasting and newer,’—Wilson. Subaudhu is not mentioned in the text, Z'wo men: the warrior and the charioteer. One falls : Sayana explains differently :—‘he who falls (from life) increases (his) desire to live,’—Wilson. Wiryiti: the Goddess of death and destruction.
5 Asuntti: apparently the personification of a deity presiding over funerals, It may be a name for Yama, or it may mean ‘ guide to life,’ or ‘ way to life,’ See Muir, O S, Texts, V. 297, and Bergaigne, La Religion Veédique, 1. 96.
6 Give us our sight again, O Asuniti, give us again our breath and our enjoyment.
Long may we look upon the Sun uprising: O Anumati, favour thou and bless us.
+. 7 May Earth restore to us our vital spirit, may Heaven the Goddess and mid-air restore it.
May Soma give us once again our body, and Pashan show the Path of peace and comfort.
8 May both Worlds bless Subandhu, young Mothers of everlasting Law.
May Heaven and Earth uproot and sweep iniquity and shame away : nor sin nor sorrow trouble thee.
9 Health-giving medicines descend sent down from heaven in pe twos and threes,
Or wandering singly on the earth, May Heaven and Harth uproot and sweep iniquity and shame away: nor gin nor sorrow trouble thee.
~~10 Drive forward thou the wagon-ox, O Indra, which brought ~Geinarini’s wagon hither. May Heaven-and Earth uproot and sweep iniquity and shame away : nor sin Hor sorrow trouble thee.
HYMN LX. -AsamAati and Others,
BrinGginc our homage we have come to one magnificent in look.
Glorified of the mighty Gods ;
2 To Asamati, spring of gifts, lord of the brave, a radiant car, The conqueror of Bhajeratha ;
naan eIrERNRE BT nat Cog RTE ema
m=
6 Anumati: a personification of the favour with which the Gods regard the sacrifices and prayers of the pious. ‘Gracious (goddess).’— Wilson,
8 Iniquity and shame: rapas, according to Williams’s Dictionary means, defect, fault, sin; hurt, injury. In his Commentary on I. 69. 4, Séyana paraphrases répénsi, the plural of the word, by bddhakant vradkshasddini, disturbing Rakshasas, etc.
9 In twos and threes: according to Sayana, in the persons of the two Asvins and of the three Goddesses I]4, Sarasvati, and Bharati
10 Ustnardnt must mean the wife of Ustnara, chief of the Usgtnaras who are meutioned in later times as living in Madhyadesa or the Midland country. The meaning of the line is not obvious.
Stanzas 8, 9, 10, which Prof, Grassmann places in his Appendix, are of a different character from that of the preceding part of the hymn, and seem to be a separate song or fragment of a song.
2 Asamdti: according to S&yana, the name of a King. But the word is more probably an adjective, as in star's © ~ic"*r'~~ “dtham, car, and signifying unequalled. Bhajeratha; itis... ine. 1+ thisis the name of a prince or of a country.
3 Who, when the spear hath armed his hand, or even weaponless
o’erthrows Men strong as buffaloes in fight ;
4 Him in whose service flourishes Ikshvaku, rich and dazzlingbright As the Five Tribes that are in heaven. 5 Indra, support the princely power of Rathaproshthas matched by none, Even as the Sun for all to see. 6 Thou for Agastya’s sister's sons yokest thy pair of ruddy steeds. Thou troddest niggards under foot, all those, O King, who brought no gifts, 7 This is the mother, this the sire, this one hath come to be thy life. What brings thee forth is even this. Now come, Subandhn, get thee forth. 8 As with the leather thong they bind the chariot yoke to hold it fast, So have I held thy spirit fast, held it for life and not for death, held it for thy security. 9 Even as this earth, the mighty earth, holds fast the monarchs of the wood, So have IJ held thy spirit fast, held it for life and not for death, held it for thy security.
3 Who: Asamati, according to S&yaua.
4 lkshuthu: a prince ora people; the name Paes: not occur eee in the Rigveda. The Five Tribes ; the deities regarded ag frie Ben tythar cies 1- ing to the five tribes on earth, in the same man: :.; ° land of the Aryans have their counterparts in heaven. See Muir, 0. 8. Texts, I. p. 177. Séyana explains differently :—‘(so that) the five orders of men (are as happy) as if they were in heaven.’--Wilson.
5 Rathaproshthas: the family of the prince, Asamati or another, whose praises the poet celebrates.
6 Agastya’s sister’s sons: Bandhu and his brothers, the Rishis of the hymn. Stanzas 1—6 have no apparent connexion with the six stanzas that follow.
7 This: Agni, according to Sayana. The speaker probably means himself.—Ludwig. Subandhu seems to have been in a trance and apparently dead. ‘It is supposed that the brothers of Subandhu have a‘l.res: ‘etl their supplications to Agni, to restore him to life, and that he has come accordingly, being, as it were, his parent and begetter. Another interpretation explains the terms literally as, Subandhu, your father, mother, and son, have come to mourn your decease.’—Wilson.
8 So have I held; ‘so has Agni placed,’ according to Saéyana.
OOM rec RE RN cement
10 Subandhu’s spirit I have brought from Yama, from Vivasvan’s Son, Brought it for life and not for death, yea, brought it for security. 11 The wind blows downward from on high, downward the Sun- God sends his heat, Downward the milch-cow pours her milk: so downward go thy pain and grief. 12 Felicitous is this mine hand, yet more felicitons is this, This hand contaius all healing balms, and this makes whole with gentle touch.
HYMN LXI. ” -Vigvedevas.
Tum welcome speaker in the storm of battle uttered with might this prayer to win the Asvins,
When the most liberal God, for Paktha, rescued his parents, and assailed the seven Hotars.
2 Chyavina, purposing deceptive presents, with all ingredients,
made the altar ready.
Most sweet-voieed Tirvayana poured oblations like floods of widely fertilizing water.
‘11 Thy pain and grief; ‘thy ain.’—Sayana. 12 More felicitous is this: my other hand, probably the right. With gentle touch: with light friction, laying-on of hands, or hypnotizing paases.
This Hymn, as Ludwig observes, belongs to the most difficult, one might almost say most hopeless, portions of the Rigveda. It is made up of several parts which are in no intelligible connexion with one another.
1 According to the view taken by Pischel who has most carefully studied and elaborately discuSsed the first three stanzas (Vedwsche Studien, I. pp. 71— 77), they contain in brief the ancient story of Tirvayfina, the young King of the Pakthas, and Chyavéina, Chyavana, a favourite of the Asvins who had restored bim to youth (I. 116. 10, and 117. 13), intended to sacrifice to them, hoping with their aid to conquer Tfirvayaua and his parents. But Indra stays the sacrifice, drives the priests away, and enables Tirvayana who had poured rich libations to him to gain the victory over his opponent.
The welcome speaker: Tirvayaya, whose words were welcome to the Gods. To win the Agvins : ravidrum: not ‘addressed to Rudra,’ but to the Agvins who are called rurideau in stanza 15, and, elsewhere, rudr@ and rudrdvartant, The most liberal God: Indra. Paktha: King of the Pakthas (see VIL, 18, 7), that is, apparently, Tirvay4na, who has been mentioned in I. 53. 10, and VI. 18. 13, as especially aided by Indra. Seven Hoturs: the usual number of Hotar priests employed at important sacrifices.
2 Deceptive presents : his intended sacrifice was displeasing to Indra, whom, possibly, Chyavana falsely pretended that he was about to worship, With all ingredients: required for the preparation of the Soma juice. Poured vblations: to Indra.
3 To his oblations, swift as thought, ye burried, and welcomed eagerly the prayers he offered. With arrows in his hand the Very Mighty forced from him all obedience of a servant. 4 I call on you the Sons of Dyaus, the Asvins, that a dark cow
to my red kine he added. Enjoy my sacrifice, come to my‘ viands, contented, not deceiying expectation. 10 Uttering praise to suit the rite Navagvas came speedily to win the damsel’s friendship. They who approached the twice-strong stable’s keeper, meedless, wonld milk the rocks that naught had shaken.
11 Swift was new friendship with the’maid: they quickly accepted it as genuine seed and bounty. Milk which the cow Sabardugha had yielded was the bright heritage which to thee they offered.
12 When afterwards they woke and missed the cattle, the speaker thus in joyful mood addressed them : _ Matchless are singers through the Vasu’s nature; he bringeth them all food and all possessions.
13 His followers then who dwelt in sundry places came and desired
to slay the son of Nrishad.
Resistless foe, he found the hidden treasure of Sushna multiplied in numerous offspring. eh te
3 Zo his oblations: to the offerings of Chyavina, Je: Asvins. The Very Mighty: Indra, who threatened Chyavana, and made him hig obedient servant.
4 The Rishi now prays to the Asvins on his own account, and asks for a dark-coloured cow as a reward. Sayana, whom Professors Ludwig and Grassmann follow, explains the second half of the first line more poetically :— ‘When the dark night retires before the purple oxen (of the chariot of the dawn).’—Wilson, * When the black sits among the red cows; that is, while it is still dark, but the grey of orning is beginning to appear.—Ludwig.
5 I pass over stanzas 5—9, which contain an ancient legend, probably th P germ of the later story of Brahma or PrajApati‘and his daughter, concerning two deities or powers of nature, male and female, See Appendix.
10 Nevayras: the Angirusas.’—Wilson. Zhe dumsel’s « SAyava says that Prigni may be meant, Perhaps Saramé is intended. The twice-strong stable’s keeper: the Pani or Panis who kept the stolen cows or vanished rays of light coucealed. Afeedless : as the Panis refused to give up the cows. Would milk the rocks ; would force from the rocky prison the meed or honorarium which they deserved in the shape of the cows,
11 Sabardughd: ‘nectar-yielding ;’ the general name
: a" ees of cows milked at sacrifices. [Vhich. to thee they offered ¢ which the Angi as
12 The Pusu is Indra. girases offered to Indra,
13 The son of Nrishad: Narshada, vanally a patr i
; : eke ada, vranally a patronymie of Kz paid to be in this place the name of a certuin demon. Tasaile eat
14 Thou, called Effulgence, in whose threefold dwelling, as in the light of heaven, the Gods are sitting, Thou who art called Agui or Jatavedas, Priest, hear us, guileless Priest of holy worship.
15 And, Indra, bring, that I may laud and serve them, those wo resplendent glorious Nasatyas, Blithe, bounteous, man-like, to the sacrificer, honoured among our men with offered viands.
16 This King is praised and honoured as Ordainer: himself the bridge, the Sage speeds o’er the waters. He hath stirred up Kakshivan, stirred up Agni, as the steed’s swift wheel drives the felly onward. °
17 Vaitarana, doubly kinsman, sacrificer, shall milk the cow who ne’er hath calved, Sabardhu, When [ encompass Varuna and Mitra with lands, and Arya man in safest shelter.
18 Their kin, the Prince in heaven, thy nearest kinsman, turning his thought to thee thus speaks in kindness: This is our highest bond: I am his offspring. How many others came ere I succeeded ?
19 Here is my kinship, here the place I dwell in: these are my Gods ; I in full strength am present. Twice-bern am J, the first-born Son of Order: the Cow milked this when first she had her being.
14 Here begins another part of the hymn. Agniisaddressed. Zfulgence : identified with the Sun. Threefold dwelling: earth, firmament, and heaven,
15 Man-like: as men reward one who institutes a sacrifice for their benefit.
16 This King: Sdrya, the Sun-God. ‘This royal Soma.’—Wilson, Aimself the bridye: the*long beams of light form the bridge by which Sarya passes over the waters of the firmament or sea of air. Kakshivdn: the celebrated Rishi, See Vol. L, Index.
17 Vattarana: ‘(Agni), the conveyer (of all).’—-Wilson. Agni is so called, probably, as secrificer for @ priuce Vitarana. Doubly kinsman: closely allied to heaven and earth. Sabardhu: the Cow whose milk is used in sacrifice ; also called Sabardugha, as in stanza 11. According to Ludwig, the New Year which has not yet distributed its treasures is meant,
18 Their kin: akin to Mitra, Varuna, and Aryaman. The Prince; sari: Strya, the Sun-God. Thy nearest kinsman; Strya. I adopt Ludwig’s interpretation of n&bhdnédishthah, which appears unintelligible as the name of the son of Manu who was deprived of his inheritance by his father according to the Yajur-vedu, and by hig brothers according to the Aztareya-Brdhmana. But see Weber, Bpisches im V. Ritual, pp. 40f. This: Dyaus, How many . others; many Savitars (suns that introduce the new year) have been before me.— Ludwig.
19 These are my Gods: ‘these are my resplendent (rays).’—Wilson, Probably the priesta are intended.—Ludwig. The Cow: Aditi. Milked this; milked forth this universe,’—~Wilson, Agni is the speaker uf this stanza.
20 So mid these tribes he rests, the friendly envoy, borne on two paths, refulgent, Lord of fuel. When, like a line, the Babe springs up erectly, his Mother ' straight hath borne him strong to bless us.
21 Then went the milch-kine forth to please the damsel, and for the good of every man that liveth. Hear us, O wealthy Lord; begin our worship. Thou hast grown mighty through Asvaghna’s virtues. 292 And take thou notice of us also, Indra, for ample riches, King whose arm wields thunder! Protect our wealthy nobles, guard our princes unmenaced near thee, Lozd of Tawny Coursers.
23 When he goes forth, ye Pair of Kings, for booty, speeding to war and praise to please the singer,— I was the dearest sage of those about him,—let him lead these away and bring them safely. 24 Now for this noble man’s support and comfort, singing with easy voice we thus implore thee: : Impetuous be his son and fleet his courser: and may I be his priest to win him glory. 25 If, for our strength, the priest with adoration to win your friendship made the laud accepted, That Jand shall be a branching road to virtue for every one to whom the songs are suited. 26 Glorified thus, with holy hymns and homage :—Of noble race, with Waters, God-attended—
May he enrich us for our prayers and praises : now can the cow ' be milked ; the path is open. -
29 He: Agni. ZLwo paths: from earth to heaven and from heaven to earth,
91 The reference in the first ’-) i+. sy --e+'y. 4o the imprisoned cows and
Sarama (see stanza 10); butall :: 2. ot)! allusivns in this hymn are
more or less conjectural. Ludwig thinks that the reference may be to the actual milking of the sacrificial cows at the ceremony which this hymn aecompanied, Wilson translates :—‘'The words of a desirable praise. ofa certain tranquil person (Nabhanedishtha), attain the prototype (Indra)'’ Asvaghna: proee y the patronymic of Vitarana.—Ludwig. See note on Vaitarana in stauza
23 He: Asvaghna Vitarana, Ye Pair of Kings: Mitra and Varuna.
26 Glorified thus: that is, May Varuna glorified with song beginning, ‘ Of noble race, etc.,’ enrich us. Now cun the cow be milked: itis now time for the morning Aguihotram.—Ludwig.
i Prof. Grassmann has banished this almost unintelligible hymn to his Appenix.
27 Be to us, then, ye Gods who merit worship, be ye of one accord our strong protection, Who went on various ways and brought us vigour, ye who are undeceivable explorers.
HYMN LXII. Visvedevas, Ete.
Yge who, adorned with guerdon through the sacrifice, have won you Indra’s friendship and eternal life,
Even to you be happiness, Angirases. Welcome the son of Manu, ye who are most wise.
2 The Fathers, who drave forth the wealth in cattle, have in the year’s course cleft Vala by Eternal Law: A. lengthened life be yours, O ye Angirases. Welcome the son of Manu, ye who are most wise.
3 Ye raised the Sun to heaven by everlasting Law, and spread broad earth, the Mother, out on every side. Fair wealth of progeny be yours, Angirases. Welcome the son of Manu, ye who are most wise.
4 This kinsman in your dwelling-place speaks pleasant words: give ear to this, ye Rishis, children of the Gods. High Brahman dignity be yours, Angirases. Welcome the son of Manu, ye who are most wise. 5 Distinguished by their varied form, these Rishis have been deeply moved. These are the sons of Angiras: from Agni have they sprung to life. 6 Distinguished by their varied form, they sprang from Agni, from the sky. Navagva and Daxsagva, noblest Angiras, he giveth bounty with the Gods. 7 With Indra for associate the priests have cleared the stable full of steeds and kine, Giving to me a thousand with their eight-marked ears, they gained renown among the Gods.
1 The son of Manu: Nabhanedishtha Manava. See X. 61. 18 note.
2 The Fathers; the Angirases. Vala: the demon who stole the cows of the Gods.
3 By everlasting Law: ‘by means of your sacrifice,’—-Wilson.
4 This kinsman: or, this Nabha, that is, Nabh4uedishtha.
5 Distinguished by their varied form: or, Virlipas. See III. 58. 7.
6 From the sky: or, from Dyaus. Noblest Angirus; Agni himself, according to Sdyana. He is also called Navagva and Dasagva as these priestly names or titles belong to or are closely connected with the Angirases.
7 With their cight-mavhed coms ¢ 2. “544 +" ended on their ears ; or perhaps, with slit cars. CM Marans fol. foe os VE 141.2,
8 May this man’s sons be multiplied ; like springing corn may
Manu grow, Who gives at once in bounteous gift a thousand kiue, a
hundred steeds.
9 No one attains to him, as though amin would grasp the heights of heaven. ' SAvarnya’s sacrifivial meed hath broadened like an ample flood. 10 Yadu and Turva, too, have given two Dasas, well-disposed, to Serve, Together with great store of kine. 11 Blest be the hamlct’s chief, most liberal Manu, and may his bounty fival that of Surya. May the Gods let Sdvarni’s life be lengthened, with whom, unwearied, we have lived and prospered,
HYMN LXIII. Visvedevas,
May they who would assume kinship from far away, Vivasvan’s generations, dearly loved of men,
Eveu the Gods who sit upon the sacrel grass of Nuhusha’s son Yayati, bless and comfort us.
2 For worthy of obeisance, Gods, are all your names, worthy of adoration and of sacrifice. Ye who were born from waters, and from Aditi, and from the earth, do ye here listen to my call.
3 I will rejoice in these Adityas for my weal, for whom the Mother pours forth water rich in balm, And Dyaus the Infinite, firm as a rock, sweet milk,—Gods active, strong through lauds, whose might the Bull upholds.
8 Manu: here apparently the name of Sivarni the prince whose munificence is the subject of stanzas 8—11. 4 thousand kine, a hundred steeds: ‘kine’ is conjecturally supplied. ‘A thousand and a hundred horses.’—Wilson. ‘A thousand times a hundred horses.’— Ludwig.
9 Sdvarnya here means Sévarni.
10 Furva;: equivalent to Turvasa ; a prince of the clan called after the eponymus Turva, Ddsas: enslaved natives,
1 i" "++ se" “onship with us, and the duties of protection and aid which rep tel in ts ws CFT 109, 7, note. Vivasudu’s generations ; Sayana supplies a verb, and explains differently :—‘(support) the generations of (Manu the son of) Vivasvat.’~Wilson. Yaydii: see I. 31.17, and 108. 8, note,
2 From waters ; the aerial waters, or intermediate region of air, Aditi; von Roth understands Aditi here to mean ‘infinity,’ the boundlessness of heaven as opposed to the limitation of earth, See Muir, O. 5. Texts, V. 39, SAyana’s explanation is similar.
3 Phe Mother: Karth, Dyaus: Heaven. The Bull: the Sun, Sayana explains wteshubhardn as ‘bringers of rain,’
Looking on men, ne’er slumbering, they by their deserts attained as Gods to lofty immortality.
Borne on refulgent cars, sinless, with serpents’ powers, they robe them, for our welfare, in the height of heaven.
5 Great Kings who bless us, who have come to sacrifice, who,
ne’er assailed, have set their mansion in the sky,—
These I invite with adoration and with hymus, mighty Adityas, Aditi, for happiness.
Who offereth to you the laud that ye accept, O ye All-Gods of Manu, many as ye are ?
Who, Mighty Ones, will prepare for you the sacrifice to bear us over trouble to felicity ? -
Ye to whom Manu, by seven priests, with kindled fire, offered the first oblation with his heart aud soul,
Vouchsafe us, ye Adityas, shelter free from fear, and make us good and easy paths to happiness.
Wise Deities, who have dominion o’er the world, ye thinkers over all that moves not and that moves,
Save us from uncommitted and committed sin, preserve us from all sin to-day for happiness.
In battles we invoke Indra still swift to hear, and all the holy Host of Heaven who banish grief,
Agni, Mitra, and Varuna that we may gain, Dyaus, Bhaga, Maruts, Prithivi for happiness :
Mightily-saving Earth, incomparable Heaven, the good guide Aditi who gives secure defence.
The well-oared heavenly Ship that lets no waters in, free from defect, will we ascend for happiness.
Bless us, all Holy Ones, that we may have your help, guard aud protect us from malignant i injury.
With fruitful invocation may we call on you, Gods, who give ear to us for grace, for happiness.
Keep all disease afar aud sordid sacrifice, keep off the wicked man’s malicious enmity.
Keep far away from us all hatred, O ye Gods, and give us ample shelter for our happiness.
Untouched by any evil, every mortal thrives, and, following. the Law, spreads in his progeny,
Whom ye with your good guidance, O Adityas, lead safely through all his pain and grief to happiness.
4 With serpents’ powers: ‘of unsurpassable wisdom,’— Wilson, 10 The heavenly Ship; according to Siyana, a metaphorical expression for sacrifice.
a7? THE HYMNS OF [BOOK X,
14 That which ye guard and grace in battle, O ye Gods, ye Maruts, where the prize is wealth, where heroes win, That conquering Car, O Indra, that sets forth at dawn, that never breaks, may we asceud for happiness.
15 Vouchsafe us blessing in our paths and desert tracts, blessing in waters and in battle for the light ; Blessing upon the wombs that bring male children forth, and blessing, O ye Maruts, for the gain of wealth. 16 The noblest Svasti with abundant riches, who comes to what is good by distant pathway,— May she at home and far away preserve us, and dwell with us under tke Gods’ protection. 17 Thus hath the thoughtful sage, the son of Plati, praised you, O Aditi and all Adityas. Men are made rich by those who are Immortal: the Heavenly Folk have been extolled by Gaya, HYMN LXIY. Visvedevas,
Wuart God, of those who hear, is he whose well-praised name we may record in this our sacrifice ; and how ?
Who will be gracious? who of many give us bliss? Who out of all the Host will come to lend us aid?
2 The will and thoughts within my breast exert their power: they yearn with Jove, and fly to all the regions round, None other Comforter is found save only these: my longings and my hopes are fixt upon the Gods,
3 To Nardgansa and to Pishan I sing forth, to unconcealable Agni kindled by the Gods; Lo Sun and Moon, two Moons, to Yama in the heavens, to Trita, Vata, Dawn, Night, aud the Asvins Twain?
4 How is the Sage extolled whom the loud singers praise ? What voice, what hymn is used to laud Brihaspati ? May Aja-lkapad with Rikvans swift to hear, and Ahi of the Deep listen rnto our call, 14 For happiness: suastdye, for happiness or welfare, recurs at the end of all the stanzas from 3 to 14 inelusive, 16 Svasti: Pathyé Svasti, according to the Index; the Goddess of prosperity and happiness. 17 Vhe son of Plati: Gaya, the Rishi of the hymn.
3 Unconcealable Agni: pr, to the unconcealable (Savitar) and Agni. Two Moons: New Moon and Full Moon.
4 Aja-Kkapdd: see VI. 50. 14. Rikvangs- singers; minor deities who attend and sing the praises of some superior God. Ahi of the Deep: the great Diagon of the depths of the aerial ocean ; Ahibudhnya, See Vol. I., Index,
HYMN 64.) LHE RIGVEDA., 478
5 Aditi, to the birth of Daksha and the vow thou summonest the Kings Mitra and Varuna. With course unchecked, with many chariots Aryaman comes with the seven priests to tribes of varied sort.
6 May all those vigorous Coursers listen to our ‘cry, hearers of invocation, speeding on their way ; Winners of thousands where the priestly meed is won, who gather of themselves great wealth in every race. |
7 Bring ye Purandhi, bring Vayu who yokes his steeds, for friendship bring ye Pishan with your songs of praise : They with one mind, one thought attend the sacrifice, urged by the favouring aid of Savitar the God. 7
8 The thrice-seven wandering Rivers, yea, the mighty floods, the forest trees, the mountains, Agui to our aid, Krisinu, Tishya, archers to our gathering-place, and Rudra strong amid the Rudras, we invoke. 9 Let the great Streams come hither with their mighty help, Sindhu, Sarasvati, and Sarayu with waves. Ye Goddess Floods, ye Mothers, animating all, promise us ~ water rich in fatness and in balm.
10 And let Brihaddiva, the Mother, hear our call, and Tvashtar, Father, with the Goddesses and Dames. Ribhukshan, Vaja, Bhaga, and Rathaspati, and the sweet speech of him who labours guard us well!
11 Pleasant to look on asa dwelling rich in food is the blest favour of the Maruts, Rudra’s Sons. May we be famed among the folk for wealth in kine, and ever come to you, ye Gods, with sacred food.
vm
5 Daksha: meaning here the Sun, according to Séyana. Ludwig thinks that the sacrificer, regarded as Daksha or Prajdpati, and said to be born again throngh completion of his vow, is intended. In the second line also 4ryam«n is considered by Siyana to be the Sun:—‘ Aryaman, whose course is not hurried, the giver of delight to many, having seven ministering (rays) proceeds in hia multiform births.’— Wilson.
6 Coursers : the horses which bring the Gods to men’s sacrifices.
7 Purandhi: Plenty personified asa deity. Or pttrundhim may be an adjective ‘the spirited, or liberal, Pushan.’
8 Thrice- seven : the seven rivers of the land of the Aryans having their counterp rts in heaven and in the firmament. Ayisdnu: the archer who guards the heavenly Soma. TZishya: an asterism regarded as being in the form of an arrow, aud so here identified with Krisanu.
10 Brihuddivd: a Goddess associated with Ta, Sarasvati, and others. Dames; the consorts of the Gods. Rathaspati: the God who presides over chariots of war. Speech: or prayer, Who labours; at the sacrifice,
AG4 THE HYMNS OP (BOOK xX.
12 The thought which ye, O Maruts, Indra, and ye Gods have given to me, and ye Mitra and Varuna,— Cause this to grow and swell like a milch-cow with milk. Will ye not bear away my songs upon your car! 13 O Maruts, do ye never, never recollect and call again to mind this our relationship ? When next we meet together at the central point, even there shall Aditi confirm our brotherhood. 14 The Mothers, Heaven and Earth, those mighty Goddesses, worthy of sacrifice, come with the race of Gods. These Two, with their support uphold both Gods and men, and with the Fathers pour the copious genial stream. 15 This invocation wins all good that we desire: Brihaspati, highlypraised Aramati, are here, Kiven where the stone that presses meath rings loudly out, and where the sages make their voices heard with hymns. 16 Thus hath the sage, skilled in loud singers’ duties, desiring riches, yearning after treasure, Gaya, the priestly singer, with his praises and hyons contented the Celestial People. 17 Thus hath the thoughtful sage, the son of Plati, praised you,
O Aditi and all Adityas. Men are made rich by those who are Immortal: the Heavenly
Folk have been extolled by Gaya. HYMN LXV. Visvedevas, May Agni, Indra, Mitra, Varuna consent, Aryaman, Vayu, Pash- , an, and Sarasvati, Adityas, Maruts, Vishnu, Soma, lofty Sky, Rudra, and Aditi, and Brahmanaspati. 2 Indra and Agni, Hero-lords when Vritra fell, dwelling together, speeding emulously on, And Soma blent with oil, putting his greatness forth, have with their power filled full the mighty firmament. 3 Skilled in the Law I lift the hymn of praise to these, Lawstrengtheners, unassailed, and great in majesty. Leet ata ee eee ES
13 At the central point: the place of sacrifice.
14 With the Fathers; ‘The fruitfulness of heaven and earth, which give birth to gods and men, is described as produced by the fathers.’ See Wallis, Cosmology of the Rigveda, p. 72.
15 Aramati: the Genius of Devotion,
17 The concluding stant of Hymn 63 is repeated here,
Sees: 2 1) oad a HE RIGVE DA. 478
{1
These in their wondrous bounty send the watery sea: may they as kindly Friends send gifts to make us great.
They with their might have stayed Heaven, Earth, and Prithivi, the Lord of Light, the firmament, the lustrous spheres.
Even as fleet-foot steeds who make their masters glad, the princely Gods are praised, most bountiful to man.
Bring gifts to Mitra and to Varuna who, Lords of all, in spirit never fail the worshipper,
Whose statute shines on high through everlasting Law, whose places of sure refuge are the heavens and earth.
The cow who yielding milk goes her appointed way hither to us as leader of our holy rites, i‘
Speaking aloud to Varuna and the worshipper, shall with oblation serve Vivasvin and the Gods.
The Gods whose tongue is Agni dwell in heaven, and sit, aiders of Law, reflecting, in the seat of Law.
They propped up heaven and then brought waters with their might, got sacrifice and in a body made it fair.
Born in the oldest time, the Parents dwelling round are sharers of one mansion in the home of Law.
Bound by their common vow Dyaus, Prithivt stream forth the moisture rich in oil to Varuna the Steer.
Parjanya, Vata, mighty, senders of the rain, Indra and Vayu, Varuna, Mitra, Aryaman:
We call on Aditi, A ilityas, and the Gods, those who are on the earth, in waters, and in heaven.
Tvashtar and Vayu, those who count as Ribhus, both celestial Hotar-priests, and Dawn for happiness,
Winners of wealth, we call, and wise Brihaspati, destroyer of our foes, and Soma [ndra’s Friend.
They generated prayer, the cow, the horse, the plants, the forest trees, the earth, the waters, and the hills.
LD
3 The watery sea: the clouds and rain.
4 Prithivi: meaniug here the region of inisl-air,
5 Places of sure refuge: Sayana explains nddhasi differently :—‘ upon whom the two solicitous worlds remain dependent,’
6 The cow: who is milked at sacrifice. According to Sayana, thunder may be meant, and by ‘milk’ strength may be intended.
7 Ina body: that is, personified, C£ X. 66. 9, note. 8 The Parents: Heaven and Earth. 10 Celestial Hutur-priesis; see 1. 13. 8,
476 THE HYMNS UL L[LZBOVOK &X.
These very bounteous Gods made the Sun mount to heaven, and spread the righteous laws of Aryas o’er the land. 12 O Asvins, ye delivered Bhujyu from distress, ye animated
Syava, Vadhrimati’s son. To Vimada ye brought his consort Kamadyd, and gave his
lost Vishndpti back to Visvaka. 13 Thunder, the lightning’s daughter, Aja-Ekapad, heaven’s beay-
er, Sindhu, and the waters of the sea: Hear all the Gods my words, Sarasvati give ear together with
Purandhi and with Holy Thoughts. 14 With Holy Thoughts and with Purandhi may all Gods, knowing the Law immortal, Manu’s Holy Ones, Boon-givers, favourer's, finders of light, and Heaven, with gracious love accept my songs, my prayer, my hymn. 15 Immortal Gods have I, Vasishtha, lauded, Gods set on high
above all other beings. May they this day grant us wide space and freedom: ye Godsg,
preserve us evermore with blessings.
HYMN LXVI. Visvedevas. I catu the Gods of lofty glory for our weal, the makers of the light, well-skilled in sacrifice ; Those who have waxen mightily, Masters of all wealth, Immortal, strengthening Law, the Gods whom Indra leads. 2 For the strong band of Maruts will we frame a hymn: the chiefs shall bring forth sacrifice for Indra’s troop, Who, sent by Indra and advised by Varuna, have gotten for themselves a share of Sirya’s light. 3 May Indra with the Vasus keep our dwelling safe, and Aditi with Adityas lend us sure defence, May the God Rudra with the Rudras favour us, and Tvashtar with the Dames further us to success. 4 Aditi, Heaven and Earth, the great eternal Law, Indra, Vishnu,
the Maruts, and the lofty Sky. We call upon Adityas, on the Gods, for help, on Vasus, Rudyas,
Savitar of wondrous deeds,
12 These deeds of the Asvins are told in I. 16 and 17.
13 Aja-Ehapdd: see VI. 50.14. Holy Thoughts: Devotions personified. 14 Manu’s doly Ones: deities whom Manu worshipped.
15 Vasishtha: thatis, a descendant of the great Rishi Vasishtha,
4 The names in the first line are in the nominative case and without a verb: ‘are invoked,’ may be understood.
9 With Holy Thoughts Sarasvan, firm-lawed Varuna, great Vayu, Pishan, Vishnu, and the Asvins Twain, Lords of all wealth, Immortal, furtherers of prayer, grant us a triply-guarding refuge from distress.
6 Strong be the sacrifice, strong be the Holy Ones, strong the preparers of oblation, strong the Gods. Mighty be Heaven and Earth, true to eternal Law, strong be Parjanya, strong be they who laud the Strong.
7 To win us strength I glorify the Mighty Twain, Agni and Soma, Mighty Ones whom many laud. May these vouchsafe us shelter with a triple guard, these whom the strong have served in worship of tae Gods.
§ Potent, with firm-tixt laws, arranging sacrifice, visiting solemn rites in splendour of the day, Obeying Order, these whose priest is Agni, free from fulsehood, poured the waters out when Vritra died.
9 The Holy Ones engendered, for their several laws, the heavens aud earth, the waters, and the plants and trees. They filled the firmament with heavenly light for help: the Gods embodied Wish and made it beautiful.
10 May they who bear up heaven, she Ribhus deft of hand, and Vata and Parjanya of the thundering Bull, The waters and the plants, promote the songs we sing: come Bhaga, Rati, and the Vajius to my call.
11 Sindhu, the sea, the region, and the firmament, the thunder, and the ocean, Aja-Ekapad, The Dragon of the Deep, shall listen to my words, and all the Deities and Princes shall give ear.
12 May we be yours, we men, to entertain the Gods: farther _ our sacrifice and give it full success, Adityas, Rudras, Vasus, givers of good gifts, quicken the holy hymns which we are singing now.
6 Strong: vrishan repeated in the way loved by some of the Vedic poets ; ‘showerer of benefits,’ according to Sayana. The Gods: meaning, says Séyana, the priests.
9 Lwws ; courses of action. Hmbodied Wish : gave a body to the wishes and hopes of warshippers, and personified them in the same manner as sacrifice is said to have been embodied and beautitied in X. 65. 7.
10 Véta and Parjanya of the thundering Bull: meaning the wind anc storm that attend the thunderous rain-cloud. dti: divine Favour or Bounty. Vajing : a class of divinities according to Sdéyana, See VII. 88. 7.
ll Aja-Ehapdd: see Vi. 50,14. Dragon of the Deep; Ahibudhnya. See VI, 49, 14.
13 I follow with success upon the path of Law the two celestial
Hotars, Priests of oldest time. We pray to him who dwelleth near, Guard of the Field, to all
Immortal Gods who never are remiss, 14 Vasisltha’s sons have raised their voices, like their sire, Rishilike praying to the Gods for happiness. Like friendly-minded kinsmen, come at onr desire, O Gods, and shake down treasures on us from above. 15 Immortal Gods have I, Vasishtha, lauded, Gods set on high above all other beings. May they this day grant us wide space and freedom: ye Gods, preserve*us evermore with blessings.
HYMN LXVII. Brihaspati,
Ts holy hymn, sublime and seven-headed, sprung from eter-
nal Law, our sire discovered, Ayasya, friend of all men, hath engendered the fourth hymn
as he sang his laud to Indra. 2 Thinking aright, praising eternal Order, the sons of Dyaus the Asura, those heroes, Angirases, holding the rank of sages, first honoured sacrifice’s holy statute. 3 Girt by his friends who cried with swan-like voices, burstin g the stony barriers of the prison, Brihaspati spake in thunder to the cattle, and uttered praise and song when he had found them. 4 Apart from one, away from two above him, he drave the kine that stood in bonds of falsehood. Brihaspati, seeking light amid the darkness, drave forth the bright cows: three he made apparent.
ae ann nnn ene
13 Two celestial Hutars: Agni and Aditya, according to Sdyana. Guard of the Field: probably Indra, 15 Repeated from the preceding hymn.
‘parcetavtspiai
Y Seven-headed: having seven divisions, Accompanied by seven hands of the Maruts, or having seven metres, according to Sdyara. Our sive: Angiraa. Fourth : or, extending to all four sides, mighty.
3 The cattle: the lost cows of the Angirases, representing metaphorically the rays of light which had been stolen by the fiends of darkness. See I. 62, 3.
4 Apart from one, away from two: the meaning is uncertain. Perhaps, at a distance from the earth, down from heaven and the firmament. Falsehood : the wickedness of the treacherous Panis. Three: heaven, firmament, and earth,
5 When he had cleft the Jairs and western castle, he cut off three from him who held the waters. Brihaspati discovered, while he thundered like Dyans, the dawn, the Sun, the cow, the lightning.
6 As with a hand, so with his roaring Indra cleft Vala throngh, the guardian of the cattle. Seeking the milk-dranght with sweat-shining comrades he stole the Pani’s kine and left him weeping.
7 He with bright faithful Friends, winners of booty, hath rent the milker of the cows asunder. Brihaspati with wild boars strong and mighty, sweating with heat, hath gained a rich possession. a:
8 They, longing for the kine, with faithful spirit incited with their hymns the Lord of cattle. Brihaspati freed the radiant cows with comrades self:yoked, averting shame from one another.
9 In our assembly with auspicious praises exalting him who roareth like a lion, May we, in every fight where heroes conquer, rejoice in strong Brihaspati the Victor. 10 When he had won him every sort of booty and gone to heaven and its most lofty mansions, Men praised Brihaspati the Mighty, bringing the light within their mouths from sundry places.
11 Fulfil the prayer that begs for vital vigour: aid in your wonted manner even the humble. Let all our foes be turned and driven backward. Hear this, O Heaven and Earth, ye All-producers.
12 Indra with nfighty strength hath cleft asunder the head of Arbuda the watery monster, Slain Ahi, and set free the Seven Rivers. O Heavenand Earth, with all the Gods, protect us.
5 Western castle; this is obscure. Ludwig suggests that épdchim may mean “hostile’ or ‘detested.’ Three: heaven, firmament, and earth. Him who held the waters; the demon Vala, who kept the rain. as well as the cows or rays of
- light, imprisoned. Zhe cow: the cattle ; the beams of light.
6 Comrades: his faithful friends the Maruts. Wild boars: the strong fierce Maruts ; according to Siyana, ‘bearers of excellent water.’
8 The Lord of cattle: Brihaspati, so called because he had released them.
10 The light: that is, the hymns of praise which will bring them the light of help. The stanza is diffienlt.
12 The watery monster: the fiend who dominated the ocean of air. Ahi: or, the Dragon, Vritra or his brother.
%, Ab ae :
HYMN L&VILI. Brihaspati.
Like birds who keep their watch, plashing in water, like the loud voices of the thundering rain-cloud,
Like merry streamlets bursting from the mountain, thus to Brihaspati our hymns have sounded.
2 The Son of Angiras, meeting the cattle, as Bhaga, brought in
Aryaman among Us. . As Friend of men he decks the wife and husband: as for the
race, Brihaspati, nerve our cuursers. 3 Brihaspati, having won them from the mountains, strewed down, like barley out of winnowing-haskets, The viyorots, wandering cows who aid the pious, desired of all, of blameless form, well-coloured.
4 As the Sun dews with meath the seat of Order, and casts a flaming meteor down from heaven,
So from the rock Brihaspati forecd the cattle, and cleft the earth’s skin as it were with water,
5 Forth from mid-air with light he drave the darkness, as the gale blows a lily from the river. Like the wind grasping at the cloud of Vala, Brihaspati gathered to himself the cattle.
6 Brihaspati, when he with fiery lightnings cleft through the weapon of reviling Vala, | Consumed him as tongues eat what teeth have compassed: he threw the prisons of the red cows open.
7 That secret name borne by the lowing cattle within the cave Brihagpati discovered, And drave, himself, the bright kine from the mountain, like a bird’s young after the egus’ disclosure.
2 The Son of Angiras: Brihaspati, especially worshipped and cherished by Angiras, Aryaman: the institution of marriage, represented by Aryaman ; one meaning of the name being groomsman or matchmaker.
8 Out of winnowing-baskets: sthivibhyah: the exact meaning of the word is somewhat uncertain, but it is evidently a measure, basket, or instrument connected with corn. Séhivimdntah, ‘armed with sthivis, occurs in X. 27. 15, and is said by Sdyana to mean ‘occupants of stations.’ Wilson renders sthivibhyuh in this place by ‘from the granaries.’ The cows bestowed by Brihaspati are countless as grains of barley on the threshing-flour or winnowing-place.
4 Cleft the earth's skim: or surface, with the hoofs of many cattle.
5 A lily: stpdla: according to Sayana the same as Saivala, the Vallisneria Octandra, a common aquatic plant, :
_ 6 Weapon: ladopt Sfiyana’s explanation of jasum, although in X. 38, 3 the same word means ‘exhaustion,’
‘See
8 He looked around on rock-imprisoned sweetness as one who eyes a fish in scanty water. Brihaspati, cleaving through with varied clamour, brought it forth like a bowl from out the timber.
9 He found the light of heaven, and fire, and Morning: with lucid rays he forced apart the darkness, As from a joint, Brihaspati took the marrow of Vala as he gloried in his cattle.
10 As trees for foliage robbed by winter, Vala mourned for the cows Brihaspati had taken. He did a deed ne’er done, ne’er to be equalled, whereby the Sun and Moon ascend alternate. a
11 Like a dark steed adorned with pearl, the Fathers have decorated heaven with constellations. They set the light in day, in night the darkness. Brihaspati cleft the rock and found the cattle.
12 This homage have we offered to the Cloud-God who thunders out to many in succession. May this Brihaspati vouchsefe us fulness of life with kine and horses, men, and heroes.
-AYMN LXIX. Agni.
Avsptorous is the. aspect of Vadhryasva’s fire; good is its guidance, pleasant are its visitings. .
When first te people of Sumitra kindle it, with butter poured theredn it crackles and shines bright.
2 Butters that which makes Vadhryagva’s fire grow strong: tb¢ butter is its food, the butter makes it fat. It-spreads abroad when batter hath been offered it, and balm- ' ed with streams of butter shines forth like the Sun.
" §8 Sweetness: the sweet milk; that is, the cows who produced it,
Like a bowl: which already exists pvtentially in the wood from which it is 1 Vadhryasva has been mentioned, in VI. 61.1, as a worshipper of Saranvatt : here he appears as a special worshipper of Agni.
Be ern, at "Settee
489 THE HVYMNs-or—————--——-—-f{BOQOR_X. |
3 Still newest is this face of thine, O Agni, which Manu and Sumitra have enkindled. So richly shine, accept our songs with favour, so give us strengthening food, so send us glory. 4 Accept this offering, Agni, whom aforetime Vadbryagva hath entreated and enkindled, Guard well our homes and people, guard our bodies, protect thy gift to us which thou hast granted. 5 Be splendid, guard us, Kinsman of Vadhryasva: let not the enmity of men o’ercome thee. Like the bold hero Chyavana, I Sumitra tell forth the title of Vadbryasva’s Kinsman. 6 All treasures hast thou won, of plains and mountains, and quelled the Dasas’ and the Aryas’ hatred. Like the bold hero Chyavana, O Agni, mayst thou subdue the men who long for battle,
7 Deft Agni hath a lengthened thread, tall oxen, a thousand heifers, numberless devices. Decked by the men, splendid among the splendid, shine brightly forth amid devout Sumitras.
8 Thine is the teeming cow, O Jatavedas, who pours at once her ceapeless flow, Subardhuk. ~ Thou art lit up by men enriched with guerdon, O Agni, by the pious-souled Sumitras. “ee
9 Even Immortal Gods, O Jitatvedas, Vadhryasva’s Kinsman, have declared thy grandeur. When buman tribes drew near with supplication thou conqueredst with men whom thou hadst strengthened.
10 Like as a father bears his son, O Agni, Vadhryasva bare thee in his lap and served thee. Thou, Youngest God, having enjoved his fuel, didst vanquish those of old though they were mighty.
1] Vadhryasva’s Agni evermore hath vanquished his foes with heroes who had pressed the Soma, Lord of bright rays, thou burntest up the battle, subduing, as our help, e’en mighty foemen. a ace Dn Sd
3 Sumttra: son of Vadhryasva and Rishi of the hymn.
5 Chyavana; ason of Bhrigu. Or the word may mean ‘conquering,’ as Sayana interprets it. VadAryagva’s Kinsman: as having been especially worshipped and cherished by that Rishi. See stanza 10.
7 A lengthened thread: continual sacrifices, from ancient to present times. Devices: ways of attaining his object. Or satdnitha may mean, ‘ having a _ hundred or many musical modes or sacred songs;’ or ‘praised by many :' ‘ the leader of hundreds (of burnt offerings).’"— Wilson,
12 This Agni of Vadhryasva, Vyritra-slayer, lit from of old, must be invoked with homage.
As such assail our enemies, Vadhryasva, whether the foes be strangers or be kinsmen.
HYMN LXX., Aprts.
Ensoy, O Agni, this my Fuel, welcome the oil-filled ladle where we pour libation. Rise up for worship of the Gods, wise Agni, on the earth’s height, while days are bright with beauty. 2 May he who goes before the Gods come hither with steeds whose shapes are varied, Nardsansa. May he, most Godlike, speed our offered viands with homage God-ward on the path of Order. 3 Men with oblations laud most constant Agni, and pray him to perform an envoy’s duty. With lightly-rolling car and best draught-horses, bring the Gods hither and sit down as Hotar.
4 May the delight of Gods spread out transversely : may it be with us long in length and fragrant. O Holy Grass divine, with friendly spirit bring thou the willing Gods whose Chief is Indra. ra 5 Touch ye the far-extending height of heaven.Or Spring apart to suit the wide earth's measure, rs Yearning, ye Doors, with those sublim’™ greatness, seize eagerly the heavenly Car that comet 6 Here in this shrine may Dawn an? Night, the Daughters of Heaven, the skilful Goddesseg-P¢ Seated. In your wide lap, auspicious, y“98 Ladies, may the Gods seat them with a willing spir~ 7 Up stands the stone, his burns the fire enkindled: Aditi’s lap
contains the Friely Natures. ; ; Ye Two Chief P»(Sts who serve at this our worship, may ye,
more skille2 Win for us rich possessions.
Other ymns may be compared ; I. 13, 142, and 188; II. 3; III. 4; 6: , 2, and IX. 5. The usual deities and deified objects, with the excapson of Taniinapat, are invoked.
“$3 As Hotar; ‘as ministrant priest.’—- Wilson.
4 The delight of Gods: the sacred grass.
5 The heavenly Car: which brings the Gods.
7 The stone: with which the Soma juice is expressed. Aditl’s lap: the wurface of the earth, The Friendly Natures: the Gods. According to SAyana, ‘the acceptable sacrificial vessels.” Two Chtef Priests: purdhitau: perhaps Agni and Aditya, fore skilled; than human pricats,
484 THE HYMNS OF [BOOK &.
8 On our wide grass, Three Goddesses be seated: for you have
we prepared and made it pleasant. May Ili, she whose foot drops oil, the Goddess, taste, man-like,
sacrifice and well-set presents. 9 Since thou, God Tvashtar, hast made beauty perfect, since
thou hast been the Angirases’ Companion, Willing, most wealthy, Giver of possessions, grant us the Gods’
assembly, thou who knowest. 10 Well knowing, binding with thy cord, bring hither, Lord of
the Wood, the Deities’ assembly. The God prepare and season our oblations: may Heaven and
Earth be gracious to my calling. 11 Agni, bring hither Varuna to help us, Indra from heaven,
- from air’s mid-realm the Maruts. On sacred grass all Holy Ones be seated, and let the Immortal
Gods rejoice in Svaha,
HYMN LXXI. J#dnam.
WHEN men, Brihaspati, giving names to objects, sent out Vak’s
first and earliest utterances, All that was excellent and spotless, treasured within them, was
disclose through their affection. 2 Where, like ton cleansing corn-flour in a cribble, the wise in
spirit have crated language, Friends see and rec.gnige the marks of friendship: their speech retains the blessea *ign imprinted.
8 Three Goddesses: J)&, Sarasvatt,and Bharatt. Taste: the verb is plural, meaning, may Tia and the others taste, Man-like: as at the sacrifice of Manu, according to Sayana.
9 Grant us the Gods’ assembly: the Com-ontators explain p#thas sometimes as ‘ place,’ sometimes as ‘food or ‘air’ u. ‘water. Here Wilson, following SAdyana, translates :—‘ offer the food of the B45 ite them),’ ;
10 Binding with thy cord: it is not clear what is Sa bie Waune or ranged in order, According to Sayana, the pathas, which u. explains as sete devdndm, food of the Gods, is to be fastened witha rope. xing of the Wood: mann , ene gene or Sacrificial Post. :
vdhd; that is, in the sacrificial offerings presented with the c- : Sv4ha, Ave, or Hail. ee lamanen
Jifnam or Knowledge, the subject of this very difficult hymn, is said by Sayana to mean Paramabrahmajidnam, knowledge of the higher truths of Religion, which teaches man his own nature and how he may he reunited to the Snpreme Spirit.
1 Vat; Voice or Speech, the Sacred Word. Hore specially the voice of the hymn regarded as the means of eommunication between men and Goda, See Vedic lndta (Story of the Nations Series), pp. 269---271,
HYMN 71.) DHE RIGVEDA, m 435
3 With sacrifice the trace of Vak they followed, and found her harbouring within the Rishis. They brought her, dealt her forth in many places: seven singers make her tones resound in concert.
4 One man hath ne’er seen Vik, and yet he seeth: one man hath hearing but hath never heard her. But to another hath she shown her beauty as a fond welldressed woman to her husband.
5 One man they calla laggard, dull in friendship: they never urge him on to deeds of valour. He wanders on in profitless illusion: the Voice he heard yields neither fruit nor blossom. P 6 No part in Vak hath he who hath abandoned his own dear friend who knows the truth of friendship. Even if be hears her still in vain he listens: naught knows he of the path of righteous action. ¢ Unequal in the quickness of their spirit are friends endowed
alike with eyes and hearing. Some look like tenks that reach the mouth or shoulder, others
like pools of water fit to bathe in.
8 When friendly Brahmans sacrifice together with mental impulse which the heart hath fashioned, _
They leaye one far behind through their attainments, and some who count as Brahmans wander elsewhere.
9 Those men who step not back and move not forward, nor Brihmans nor preparers of libations, Having attained to Vak in sinful fashion spin out their thread in ignorance like spinsters. " 10 All friends are joyful in the friend who cometh in triumph, having conquered in assembly. He is their blame-averter, food-provider: prepared is he and
&t for deed of vigour.
3 Harbouring within the Rishis: they discovered, in the course of sacrifice, that the inspired Rishis alone understood Speech as required for religious purposes. Jn many places: among the Hotar-priests. Seven singers: ‘the seven noisy (birds) meet together.’—-Wilson : referring, says Séyana, to the seven metres, the Gayatri, etc.
_8 Some who count as Brahmans wander elsewhere: ‘others walk about boasting to be brdhmdns.’-—Muir.
9 Step not back and move not forward: take no active part in religious ceremonies. ‘Those who do not walk (with the Brdbmans) in this lower world, nor (with the gods) in the upper world,’ is Wilson’s paraphrase of the text which I have rendered literally, Zike spinsfers;: ‘ (like) female weavers. Buch is the sense which Prof. Aufrecht thinks may, with probability, be aasigned to tris, a word which occurs only here.'—Muir,
11 One plies his constant task reciting verses: one sings the holy
psalm in Sakvari measures, One more, the Brahman, tells the lore of being, and one lays down the rules of sacrificing.
HYMN LXXII. The Gods.
Let us with tuneful skill proclaim these generations of the Gods, That one may see them when these hymns are chanted in a
future age. 2 These Brahmanaspati produced with blast and smelting, Uke
' a smith. Existence, in an earlier age of Gods, from Non-existence sprang.
3 Existence, in the earliest age of Gods, from Non-existence sprang. Thereafter were the regions born. This sprang from the Pro-
| ductive Power. 4 Earth sprang from the Productive Power; the regions from
_ the earth were born. Daksha was born of Aditi, and Aditi was Daksha’s Child.
5 For Aditi, O Daksha, she who is thy Daughter, was brought
forth. After her were the blesséd Gods born sharers of immortal life.
6 When ye, O Gods, in yonder deep close-clasping one another stood,
peerumasnenainremreiini santas tenant Att POCO SCI LAL COC a a TET Nace TN TN PATTI,
11 Reciting verses : repeating richas or verses of the Rigveda. This is the duty of the Hotar. The holy psalm: the Gayatra or Saman. The Udgatar or Chanter, one of the four chief priestsis intended. Theloreof being: the knowledge of all that exists. Lays down the rules: ‘prescribes the order.’ —Muir. ‘Measures the materials.—Wilson. This is the duty of the Adhvaryu, another of the chief priests, The hymn has been transliterated and translated by Dr. J. Muir, O. S. Texts, I. pp. 254-246, It has also been metrically rendered by the authors of the Stebenzig Lieder des Rigveda, wha have endeavoured, vv ‘:apirctiv ys smc of the stanzas, to bring them into closer connexion, Aste c's sc. the subject of the whole hymn is ‘the eulogy of the understanding of the Veda as essential to divine knowledge,’
2 These: allbeings. Like a smith: asa blacksmith blows up his fire and melts metal.
3 The regions: ‘the quarters (of the. horizon),’—Wilson. Zhis + meaning earth. Productive Power: the meaning of uitdnapadah is uncertain. Wallis renders it by ‘the begetter (the sky)’; Wilson by ‘the upward-grawing (tres),’
4 And Aditi was Daksha’s Child: ‘Yaska remarks......... How can this be possible? They may have had the same origin ; or, according to the nature of the gods, they may have been born from each other,—have derived their substance from one another.’-—O. S, Texts, IV. 13. Aditiis Infinity or the Infinite, and Daksha is Force or Power personified. See Vedic Hymns, I. p. 245.
6 ‘The two verses 6 and 7 are interesting as containing an independent story of the origin of the world: the gods are said to have kicked up in dancing the atoms which formed the earth,’—Wallis, Cosmology of the Rigveda, p. 48.
Thence, as of dancers, from your feet a thickening cloud of dust
arose. 7 When, O ye Gods, like Yatis, ye caused all existing things to grow. Then ye brought Strya forward who was lying hidden in the sea. :
& Eight are the Sons of Aditi who from her body sprang to life.
With seven she went to meet the Gods: she cast Martanda far away. :
9 So with her Seven Sons Aditi went forth to meet the earlier
age.
She brought Martanda thitherward to spring to life and die again.
HYMN LXXIIL. Indra,
Txovu wast born mighty for victorious valour, exulting, strong-
est, full of pride and courage. There, even there, the Maruts strengthened Indra when his
most rapid Mother stirred the Hero. 2 There with fiend’s ways e’en Prisani was seated : with much laudation they exalted Indra. Asif encompassed by the Mighty-footed, from darkness, near at hand, forth came the Children. 3 High are thy feet when on thy way thou goest: the strength thou foundest here bath lent thee vigour. Thousand hyenas in thy mouth thou holdest. O Indra, mayat thou turn the Asvins hither.
7 Yatiz. devotees.
8 Hight are the Sorts: according to the Commentator, Mitra, Varuna, DhAtar, Aryaman, Ansa, Bhaga, Vivasvin, and Aditya (the Sun). Mdrtdnda: Sarya, the Sun. His exposure probably refers to his sweeping through the sky.— Ludwig. But see Bergaigne, Za Religion Védique, III. 107.
1 Mother: Aditi, Stirred the Hero: gave him free motion as soon as he was born, or incited him to action by telling him of his future opponent. See VIII. 45, 5, and 66, 2.
2 This stanza is unintelligible to me. Pri/gant: meaning perhaps Prisni, as Ludwig conjectures. Zhe Mighty-footed: Indra, The Children: the new-born
Maruts. Wilson translates, after Sayana :—‘ The martial troop of (Indra) the injurer encamped around tea ‘qeeemmonint’ by the swift-moving (Maruts) :
they animated him with .. "rae, hs gattle) penned up within a great atall, the embryonic (gators) fe een the ( Vriétra) who had arrived in the. form of darkness.’ 3 High are thy feet : as travelling through the heavens. Hyenas: sdldvrikiin: jackals,’ — Wilson.
4 Speeding at once to sacrifice thou comest: for friendship thou art briuging both Na dsatyas. Thou hadst a thousand treasures in possession. The Asvins, O thou Hero, gave thee riches.
5 Glad, for the race that rests on holy Order, with friends who hasten to their goal, hath Indra With these his magic powers assailed the Dasyu: he cast away the gloomy mists, the darkness.
6 Two of like name for him didst thou demolish, as Indra striking down the car of Ushas. With thy belovéd lofty Friends thou camest, and with the assurange of thine heart thou slewest.
7 War-loving Namuchi thou smotest, robbing the Dasa of his magic for the Rishi. For man thon madest ready pleasant pathways, paths leading as it were directly God-ward.
8 These names of thine thou hast fulfilled completely : as Lord, thou holdest in thine arm, O Indra. In thee, through thy great might, the Gods are joyful: the roots of trees hast thou directed upward.
9 May the sweet Soma juices make him happy to cast his quoit that lies in depth of waters. Thou from the udder which o’er earth is fastened hast poured the milk into the kine and herbage.
10 When others call him offspring of the Courser, my meaning is that Mighty Power produced him. He came from Manyu and remained in houses; whence he hath sprung is known to Indra only. af mentee ttt re TCT ere thn 6 Two of like nume; or, of similar nature; gloomy mists and darkness, Zhe car of Ushas: see TV. 80. 8—11. Zhe assurance of thy heart; thy trusted thunderbolt.
8 Thou hust fulfilled: hast acted in full accordance with the names thou bearest, such as YVritra-slayer, Sakra, ete. Zhou Aoldest: the thunderbolt. The roots of trees: the clouds are often compared to trees, The rain is their fruit, and when they pour it down their roots are supposed to be turned upward.
9 Quoit: chakrém: meaning the thunderbolt. The udder: the firmament.
10 The Courser: meaning Heaven. Manyu: wrath, passion or ardour, personified, My meaning is: the speaker declares that he is raised above tlie common mythological explanations. He considers the God to have sprung from a transcendental Power.—Ludwig.
Grassmann banishes this hymn to his Appendix as being generally obscure and in parts absolutely unintelligitle. Ihave, for the most part, fallowed Ludwig's interpretation,
11 Like birds of beauteous wing the Priyamedhas, Rishis, imploring, have come nigh to Indra: Dispel the darkness and fill full our vision : deliver us as men whom snares entangle.
HYMN LXXxIV. Indra.
I am prepared to laud with song or worship the Noble Ones who are in earth and heaven,
Or Coursers who have triumphed in the contest, or those who, famed, have won the prize with glory.
2 Their call, the call of Gods, went up to heaven: they kissed the ground with glory-seeking spirit, ? There where the Gods look on for happy fortune, and like the kindly heavens bestow their bounties.
3 This is the song of those Immortal Beings who long for trea~ sures in their full perfection. May these, completing prayers and sacrifices, bestow upon us wealth where naught is wanting.
4 Those living men extolled thy deed, O Indra, those who would fain burst through the stall of cattle, Fain to milk her who bare but once, great, lofty, whose Sons are many and her streams past number.
5 Sachivan, win to your assistauce Indra who never bends, who overcomes his foemen, Ribhukshan, Maghavan, the hymn’s upholder, who, rich in food, bears man’s kind friend, the thunder.
6 Since he who won of old anew hath triumphed, Indra hath earned his name of Vritra-slayer. He hath appeared, the mighty Lord of Conquest. What we would have him do let him accomplish.
The subject of the hymn is a coming horse-race, and the Rishi invokes in favour of the Yajamfna, the Vasus, racers who have won the prize in former times, and the men who owned them, Indra also is appealed to for help. See Vedische Studien, I. p. 129.
2 The call of Gods: the Gods are imagined as present and interested in the race, They kissed the ground: the horses lightly touched the earth as they ran.
4 Those living men: the Angirases. Her who bare but once: Heaven, according to Sdyana; Earth, according to Grassmann. Prisni, the mother of the Maruts, must be meant,—Ludwig. See VI. 48. 22,
5 Sachivan; apparently aman’sname, ‘ Colebrator of holy rites.'— Wilson.
6 He who won of old: the Yajamana. Le huth appeared ; the poet imagines Indra himself to be present.
QHE AYMNS OF [BOOK X.
HYMN LXXYV. The Rivers,
Tae singer, O ye Waters, in Vivasvan’s place, shall tell your grandeur forth that is beyond compare. The Rivers have come forward triply, seven and seven. Sindhu in might surpasses all the streams that flow. 2 Varuna cut the channels for thy forward course, O Sindhu,
when thou rannest on to win the race, Thou speedest o’er precipitous ridges of the earth, when thou
art Lord and Leader of these moving floods. 3 His roar is lifted up to heaven above the earth: he puts forth
endless vigour with a flash of light. Like floods of rain that fallin thunder fromthe cloud, so Sin-
dhu rushes on bellowing like a bull. 4 Like mothers to their calves, like milch-kine with their milk, so, Sindhu, unto thee the roaring rivers run. Thou leadest as a warrior king thine army’s wings what time thou comest in the van of these swift streams. 5 Favour ye this my laud, O Gang’, Yamuna, O Sutudrt, Parushni, and Sarasvati: roe With Asikni, Vitastaé, O Marudvridha, O Arjiktya with Su. shomi hear my call. . 6 First with Trishtima thou art eager to flow forth, with Rasa,
and Susartu, and with Svetya here, With Kubha; and with these, Sindhu! and Mehatnu, thou
seekest in thy course Krumu and Gomatt.
1 O ye Waters: apparently the Rivers are addressed as representing all the divine Waters. Vivasedn’s place; where the singers stand when they sing hymns. Triply, seven and seven: twenty-one rivers; two other sets of seven each being added to the seven chief rivers of the Panjab. Sayana explaing differently :—‘ they flowed by sevens through the three (worlds),’—~Wilson. ‘Each set of seven [streams] bas followed a threefold course.’—Muir, ‘By seven and seven......in three courses.,—M. Miiller.
5 The poet addresses first the most distant rivers, Gangd: the Ganges is mentioned, indirectly, in only one other verse of the Rigveda, and even there, the word is said by some to be the name of a woman, See VI. 45. 31. Yomund: fhe Jumna. Suéudri: the Sutlej or Satlaj. Parushnt: the Ravt : Sarasvati : see VI. 61.2. (Asiknt; the ancient Acesines: the Vedic name of the Chandrabhag&. thy ----e 4. Witased: probably the Jhelum, the Bydaspes of the, ss fee, fo meaning, increased by the Maruts : not identified. Aytktyd and Sushomd are said by Yiska to be the Vipas and the pugae }-but this ‘is not possible, and it is uncertain what rivers are meant,
6 Kubld, Kvrumu, and Gomatt have been mentioned in previous Books. The other streams whose names occur in this stanza are probably unimportant afiluents of the Indus. All that is known regarding the rivers mentioned in stanzas 5 and 6 may be found in Zimmer's Aléindisches Leben, pp. 4£f,
7 Flashing and whitely-gleaming in her mightiness, she moves along her ample volumes through the realms, Most active of the active, Sindhu unrestrained, like to a dappled mare, beautiful, fair to see.
8 Rich in good steeds is Sindhu, rich in cars and robes, rich in gold, nobly-fashioned, rich in ample wealth.
Blest Stlamavati and young Urnavatt invest themselves with
raiment rich in store of sweets. |
9 Sindhu hath yoked her car, light-rolling, drawn by steeds,
and with that car shall she win booty in this fight.
So have I praised its power, mighty and unrestrained, of independent glory, roaring as it runs. e
HYMN LXXVUI. Press-stones. i
I arasp at you when power and strength begin to dawn: bedew ye, Indra and the Maruts, Heaven and Earth,
That Day and Night, in every hall of sacrifice, may wait on us and bless us when they first spring forth.
2 Press the libation out, most excellent of all: the Pressing-
stone is grasped like a hand-guided steed.
So let it win the valour that subdues the foe, and the fleet courser’s might that speeds to ample wealth.
3 Juice that this Stone pours out removes defect of ours, as in old time it brought prosperity to man.
7 In her mightiness ; in the preceding stanzas Sindhu appears to be a River- God, but in this and following verses the epithets are feminine.
8 Stlamdvatt and 7 vntuatt appear to be names of rivers. Aécording to SAyana, the words are epithets of Sindhu and mean respectively ‘abounding in Stilamd plants,’ sai to be used for cordage, and ‘rich in wool.’ The meaning of the second half of the second line is uncertain : —‘ wears [as only one river is supposed to be the subject] honey-growing (flowers),’— Wilson.
9 In this fight: the hymn may, as Prof. Ludwig suggests, be a prayer for aid in a battle that is to be fought on the banks of the Sindhu or Indus. The hymn has been transliterated and translated by Dr. J. Muir, O. 8. Tezts, V, 348—345, and a version of stanzas 1—8 is given by Prof. Zimmer, Altindisches Leben, p. 4. A complete translation, with full explanatory notes, is given in Max Miiller’s India, What can it Teach us?, pp. 164—~—168.
1 1 grasp at you: ‘I propitiate you..—Wilson. Power and strength: the morning beams which bring new vigour. Day and Night: or, ‘ both day-halves.’
8 Toman: or, to Manu. Tvashtar’s milk-blent juice; the Soma juice brewed by Tvashtar for the year, which represents the life-sustaining power of Nature. —Ludwig. Bright with the hue of steeds; tawny-coloured. Sayava interprets differently :—‘when the son of Twashtri, hidden by the (stolen) cows, and assuming the form of a horse, (was to be slain).’—Wilson, Trisiras the son of Tvashtar was regarded as an enemy of the Gods. Indra slew him and tovk posseasion of the Soma,
We abe
HHE HYMNS OF
At sacrifices they established holy rites on Tvashtar’s milkblent juice bright with the hue of steeds. 4 Drive ye the treacherous demons far away from us: keep Nirriti afar and banish penury. Pour riches forth for us with troops of hero sons, and bear ye up, O Stones, the song that visits Gods. 6 To you who are more mighty than the heavens themselves, who, finishing your task with more than Vibhvan’s speed, More rapidly than Vayu seize the Soma juice, better than Agni give us food, to you I sing. 6 Stirred be the glorious Stones: let it press out the juice, the
Stone with heavenly song that reaches up to heaven, There where-the men draw forth the meath for which they
long, sending their voice around in rivalry of speed. 7 The Stones press out the Soma, swift as car-borne men, and,
eager for the spoil, drain forth the sap thereof. To fill the beaker, they exhaust the udder’s store, as the men
purify oblations with their lips. 8 Ye, present men, have been most skilful in your work, even
ye, O Stones who pressed Soma for Indra’s drink. May all ye have of fair go to the Heavenly Race, and all your
treasure to the earthly worshipper.
HYMN LXXVIL. Maruts, As with their voice from cloud they sprinkle treasure so are the
wise man’s liberal sacrifices. I praise their Company that merits worship as the good Maruts’
priest to pay them honour.
4 Nérriti: the Goddess of Death and Destruction. 5 Vibhvan: one of the three Ribhus, YVéyu- or, the wind. 6 Lhe men: meaning the press-stones, Of. stanza 8, 7 The udder's store: the juice contained in the milky Soma-plant. With their lips ; with the praises that they utter. 8 Worshipper; Sdyana explains sunvaté by yajamdnaya, to the Yajamana. or sacrificer. The more literal translation would be ‘to the presser,’ the man who presses out or effuses the Soma juice.
Ser
1 This stanza is obscure, According to Sdyana, vijdnishah (the wise man’s) is formed from jan, to generate, and not from jhd, to know :—‘ they are the generators (of the world) like sacrifices abounding in libations.’—Wilson, Zhe good Maruts' priest : either the band of the Maruts themselves regarded as a Brahman, or a human priest specially skilled in propitiating them, Prof. M, Miiller translates differently. See Vedic Hymns, I. p. 412,
TO A Lens es ae
2 The youths have wrought their ornaments for glory through many nights,—this noble band of Maruts. Like stags the Sons of Dyaus have striven onward, the Sons of Aditi grown strong like pillars. 3 They who extend beyond the earth and heaven, by their own mags, as from the cloud spreads Sirya; Like mighty Heroes covetous of glory, like heavenly gallants who destroy the wicked. 4 When ye come nigh, asin the depth of waters, the earth is loosened, as it were, and shaken. This your all-feeding sacrifice approaches : come all united, fraught, as ’twere, with viands. 5 Ye are like horses fastened to the chariot poles, luminous with your beams, with splendour as at dawn ; Like self-bright falcons, punishers of wicked men, like hovering birds urged forward, scattering rain around. 6 When ye come forth, O Marats, from the distance, from the great treasury of rich possessions, Knowing, O Vasus, boons that should be granted, even from afar drive back the men who hate us. 7 He who, engaged in the rite’s final duty, brings, asa man,
oblation to the Maruts, Wins him life’s wealthy fulness, blest with heroes: he shall
be present, too, where Gods drink Soma. 8 Fortheseare helps adored at sacrifices, bringing good fortune by their name Adityas. Speeding on cars let them protect our praises, delighting in our sacrificeeand worship.
2 This noble band of Maruts: Prof. Ludwig suggests that sumdrutam means here a festival held in honour of the Maruts at the end of the periodical rains, and that, after many nights, the Maruts adorn themselves for this. Pillars: I follow Ludwig ; but the meaning of akr@h is uncertain. Geldner takes it to mean ‘horses,’ a paralleliam to stags, or antelopes. Sayava makes nd, like, negative, and explains akr#h by dkramanagtldh ;—-‘the swift-going sons of Aditi do not increase in glory,’—Wilson.
4 This your all-feeding sacrifice approaches : ‘this manifold sacrifice comes towards you.’—Wilson.
7 In the rite’s final duty: Siyana explains udrtchi yajtd by yajfie samdptastutike samptrne sati, when the sacrifice has its praise perfected, when the sacrifice is complete. As aman: according to Ludwig, ‘no longer a man, that is, not in his human character but having become divine by worship. Where the Gods drink Soma; he, a God himself, shall be admitted to the Goda’ society.
a
Fall
494 «THE HYMNS OF [BOOK X.
HYMN LXXVIII. Maruta, Ys by yourhymns are like high-thoughted singers, skilful, inviting Gods with sacrifices ; Fair to behold, like Kings, with bright adornment, like spotless gallants, leaders of the people:
2 Like fire with flashing fame, breast-bound with chains of gold, like tempest-blasts, self-moving, swift to lend your aid ; As best of all foreknowers, excellent to guide, like Somas, good to guard the man who follows Law.
8 Shakers of all, like gales of wind they travel, like tongues of burning fires in their effulgence. Mighty aye they as Warriors clad in armour, and, like the Fathers’ prayers, Most Bounteous Givers.
4 Like spokes of car-wheels in one nave united, ever victorious like heavenly Heroes, Shedding their precious balm like youthful suitors, they raise their voice and chant their psalm as gingers.
5 They who are fleet to travel like the noblest steeds, long to obtain the prize like bounteous charioteers,
_. Like waters speeding on with their precipitous floods, like omniform Angirases with Sima-hymns.
6 Born from the stream, like press-stones are the Princes, for ever like the stones that crush in pieces ; Sons of a beauteous Dame, like playful children, like a great host upon the march with splendour.
7 Like rays of Dawn, the visitors of sacrifice, they shine with ornaments as eager to be bright. Like rivers hasting on, glittering with their spears, from far away they measure out the distances. ,
8 Gods, send us happiness and make us wealthy, letting us singers prosper, O ye Maruts, Bethink you of our praise and of our friendship: ye from of old have riches to vouchsafe us.
HYMN LXXIX. Agni,
I save beheld the might of this Great Being, Immortal in the midst of tribes of mortals,
His jaws now open and now shut together: much they devour, insatiately chewing.
pee Ei tee int eee 4 Shedding their precious balm: pouring out the fertilizing rain as liberally as young wooers give presents. 6 Born from the stream: from the sea of air, or from Sindhu, the Indus. 7 They measure out the distances: ‘have traversed leagues,’— Wilson. ‘They measure many miles,’—M. Miller,
2 His eyes are turned away, his head is hidden: unsated with his tongue he eats the fuel. With hands upraised, with reverence in the houses, for him they quickly bring his food together.
3 Seeking, as ’twere, his Mother’s secret bosom, he, like a child, creeps on through wide-spread bushes, One he finds glowing like hot food made ready, and kissing deep within the earth’s recesses.
4 This holy Law I tell you, Earth and Heaven: the Infant at his birth devours his Parents.
No knowledge of the God have I, a mortal. Yea, Agni knoweth best, for he hath wisdom.
a 5 This man who quickly gives him food, who offers his gifts of oil and butter and supports him,—— Him with his thousand eyes he closely looks on: thou showest him thy face from all sides, Agni.
6 Agni, hast thou committed sin or treason among the Gods? In ignorance I ask thee. Playing, not playing, hegold-hued and toothless, hath cut hig food up as the knife a victim.
7 He, born in wood hath yoked his horses rushing in all directions, held with reins that glitter. The well-born friend hath carved his food with Vasus: in all his limbs he hath increased and prospered.
HYMN LXXX. Agni,
Aani bestows the fleet prize-winning courser ; Agni, the hero famed and firm in duty.
Agni pervades and decks the earth and heaven, and fills the fruitful dame who teems with heroes.
2 His eyes: according to Sdyana, the eyes of Agni are the distant Sun and Moon, and Ais head is hidden in mens’ stomachs, in the shape of the heat which enables them to digest their food. Ais food: the sticks for fuel, which are bound up into fagots.
3 This stanza is very obscure, Agni, born from the wood of the fire-sticks, neems, as he creeps through the brushwood that he is burning, to seek entrance again into his mother’s side. He then finds an old dry tree or log, which had been deeply rooted in the earth, and feeds on it as on food that has been specially prepared for him,
4 His Parents: the two fire-sticks from which he has been produced.
6 Hast thou committed sin?: Art thou as voracioua and destructive in heaven as thou art on earth? Playing, not playing: playing about the fuel, and yet earnestly intent on devouring his food. ‘Sporting (here), not sporting (there).’—Wilson. 4 victim: gm: ox or cow.
7 The well-born Friend: Agni, Jn all his limba: parvabhth : ‘with logs of wood,'— Wilson.
2 Blest be the wood that feeds the active Agni: within the two
great worlds hath Agni entered. Agni impels a single man to battle, and with him rends in
pieces many a foeman. 3 Agni rejoiced the ear of him who praised him, and from the
waters burnt away Jaritha. Agni saved Atri in the fiery cavern, and made Nrimedha rich
with troops of children. 4 Agni hath granted wealth that decks the hero, and sent the sage who wins a thousand cattle. Agni hath made oblations rise to heaven: to every place are Agni’s laws extended. 5 With songs of praise the Rishis call on Agni; on Agni, heroes
worsted in the foray. | Birds flying in the region call on Agni: around a thousand -
cattle Agni wanders. 6 Races of human birth pay Agni worship, men who have sprung
from Nahus’ line adore him. Stablished in holy oil is Agni’s pasture, on the Gandharva
path of Law and Order. 7 The Ribhus fabricated prayer for Agni, and we with mighty hymns have called on Agui. Agni, Most Youthful God, protect the singer: win us by worship, Agni, great possessions. HYMN LXXXI, Visvakarman. He who sate down as Hotar-priest, the Rishi, our Father, offering up all things existing. — He, seeking through his wish a great possession, came among men on earth as archetypal. :
8 Jardtha; see VII. 1.7, and 9, 6. Atri: his deliverance is ascribed to the Asvins in I. 112. 7, 116. 8, 117, 3, and 118, 7.
5 Around a thousand cattle; in the fires lighted to keep off wild beasts and demons of darkness. che Gaundharva path: sublime; that which the Gandharvas in heaven use
travel.
7 The Ribhus : or Rishis skilful as the Ribbus.
Visvakarman, the Omnific, is represented in this hymn as the universal Father and Generator, the Creator of all things and Architect of the worlds.
1 17) 4hi- v9 tt? -~ ) = yarded as being contained in the offerings presented
by} sveyev at... 1). Ais wish; through his desire to create. Archetypal: the meaniny f vet --- 227 Gs uncertain, In Wilson’s Translation
‘inventor’ isa. of ',' that is, ‘first investing Agni with the
worlds,’ according to Sdyana’s explanation. ‘First appearing.’—Ludwig,
‘The first worshipper.’ — Wallis,
a .
a et Sty *y =: eS
2 What was the place whereon he took his station? What was it that supported him? How was it? Whence Visvakarman, seeing all, producing the earth, with mighty power disclosed the heavens. 3 He who hath eyes on all sides round about him, a mouth on all sides, arms and feet on all sides, He, the Sole God, producing earth and heaven, weldeth them, with his arms as wings, together. 4 What was the tree, what wood in sooth produced it, from which they fashioned out the earth and heaven ? Ye thoughtful men inquire within your spirit whereon he aoed when he established all things. 5 Thine highest, lowest, sacrificial natures, and these thy midmost here, O Visvakarman, Teach thou thy friends at sacrifice, O Blesstd, and come thyself, exalted, to our worship. 6 Bring thou thyself, exalted with oblation, - O Visvakarman,
Earth and Heaven to worship. a Let other men around us live in n folly: here let us have a rich aud liberal patron. a
7 Let us invoke to-day, to-aid our labour, the Lord of Speech, the ale eerh, errenny
May he hear kindly all our invocations who gives all bliss for aid, whose works are righteous.
rang sn etc See efron eT 3 Wejaeth them: ep. IV. 2.17, and X. 72.2. With his arms as wings : fanping the flame in which the matter ia smelted. Ludwig thinks that
_whirlwinds, produced,by the action of hands, feet, and wings, are intended.
4 The first half-line occurs also in X. 31. 7. They: the makera of the world directed by Paramesvara.—Sayana.
5 Or the first, half-line may be rendered :—‘Thy sacrificial forms, the highest, lowest.’ Come thyself, exulted, to our worship: ‘ exhilarated, thyself offer up thyself.’—-Muir. ‘Do thou sacrifice to thyself delighting thyself.’ — Wallis. ‘According to Mahitdhara the meaning is that man is incompetent to worship the creator, that is, in his forms, amd it must be done by himeelf.’—Wilson. I have adopted Prof. Ludwig’s explanation of the last clause,
6 Bring ...... ..to worship : or, sacrifice to Heaven and Harth.
7 Our labour: the arduous work of sacrificing. ‘In our conflict.’—Muir, The hymn has been translated by Dr. J. Muir, 0. 8S. Texts, IV. pp. 6, 7, by Mr, Wallis, Cosmology of the Rigveda, pp. 81—88, and, partly, by Prof. F, Max Miiller in his Hibbert Lectures, p. 2938.
See also Mme. Zénaide Ragozin, Vedic India, pp, 263, 416.
HYMN LXXXIlI. Visvakarman. Tux Father of the eye, the Wise in spirit, created both these worlds submerged in fatness. Then when the eastern ends were firmly fastened, the heavens and the earth were far extended. 2 Mighty in mind and power is Visvakarman, Maker, Disposer, and most lofty Presence. Their offerings joy in rich juice where they value One, only One, beyond the Seven Rishis. 3 Father who made us, he who, as Disposer, knoweth all races and all things existing, Even he alone, the Deities’ name-giver,—him other beings seek for information. 4 To him in sacrifice they offered treasures,—Rishis of old, in numerous troops, as singers, Who, in the distant, near, and lower region, made ready all these things that have existence. 5 That which is earlier’ than this earth and heaven, before the
Asuras and Gods had being,— What was the germ primeval which the waters received where
all the Gods were seen together ? 6 The waters, they received that germ primeval wherein the
Gods were gathered all together. It rested set upon the Unborn’s navel, that One wherein abide
all things existing. 7 Ye will not find him who produced these creatures : another
thing hath risen up among you. Enwrapt in misty cloud, with lips that stammer, hymn-
chanters wander and are discontented.
ee nett re Ot nin hme emesis entineanrtargnY ents SNEASANORISE, | errerErrutramsntidT ett reer rua reSSne rear rTP ary PSPA ten heng,
t The Fother of the eye: Visvakarman, who made the hight which enables the eye to see. Submerged in fatness: SAyana explains ghyitam here by ‘water :’—‘engendered the water, (and then) these two (heaven and earth) floating (on the waters).’—-Wilson.
2 Most lofty Presence: literally, the highest apparition ; the highest image or object of spiritual contemplation. Their offerings: the offerings, or perhaps the wishes, of the Fathers, semi-personified. The Seven Rishis: the | constellation Ursa Major, the seven stars of which are the great Rishis Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishtha. The meaning is that the spirits of the blest enjoy the fulfilment of all their desires beyond the starry heavens where the One Being, the great Creator, dwells, _ 8 For information: to learn who is the Supreme God ; or what their several functions are,
4 Distant, near, and lower region: meaning, apparently, the heavenly, the earthly, and the intermediate atmosphere.
§ The Unborn, Aja, seems here to be identified with Visvakarman. See
Vedic India, pp. 423, 424. T Another thing: meaning, according to the Commentator, ‘ Visvakarman
«
HYMN LXXXIII. Manyu.
Hz who hath reverenced thee, Manyu, destructive bolt, breeds
, for himself forthwith all conquering energy.
Arya aud Dasa will we conquer with thine aid, with thee the Conqueror, with conquest conquest-sped.
2 Manyu was Indra, yea, the God was Manyu, Manyu was Hotar, Varuna, Jatavedas. The tribes of human lineage worship Manyu. Accordant with thy fervour, Manyu, guard us. )
3 Come hither, Manyu, mightier than the mighty ; chase, with thy fervour for ally, our foemen. 2 Slayer of foes, of Vritra, and of Dasyu, bring thou to us all kinds of wealth and treasure.
4 For thou art, Manyu, of surpassing vigour, fierce, queller of the foe, and self-existent, Shared by all men, victorious, subduer: vouchsafe to us superior strength in battles.
5 I have departed, still without a portion, wise God ! according to thy will, the Mighty. I, feeble man, was wroth with thee, O Manyu: I am myself; come thou to give me vigour.
€6 Come hither, Iam all thine own; advancing turn thou to me, Victorious, All-supporter !
is a different entity from you who are sentient beings, who have individual consciousness, and so forth.’—-See Editor’s note in Wilsou’s translation, Sayana ‘gives the general sense of the last clause [of the stanza] as ‘‘ You are merely anxious for enjoyment in this world and in the next, therefore you know nothing of Visvukarman,” taking ukthagdsah as implying singing hymns with a view to gaining felicity in a future state. Mahtdhara haa a similar explanation: “you who are engaged in the enjoyments of this world or the next, being subject to false knowledge or ignorance, have nu knowledge of the Truth.” ’— Wilson. '
With regard to this and the preceding hymn Mr. Wallis observes that they make no attempt to explain in what way the process of sacrifice could be regarded as an act of creation. We are told little more than that Visvakarman was a primeval sacrificer and also a creator ; we have no hint how to combine the two ideas iv++3'acy vi usunity. See Cosmology of the Rigveda, pp. 88, 84, and Muir, 0.“ 7... © IN. 7, 8, where the bymn is translated and sume of its difficulties are discussed. Prof. Ludwig’s Commentary is especially full and valuable, and should be consulted by all students of the Veda.
Sl
1 Manyu;: Anger, Passion, personified.
3 With thy fervour: tépasd: tdpus means ‘heat,’ ‘burning,’ and, secondly, penance, rigorous abstraction.
5 Without a portion: without a share in thy favours. Jam myself: I am just what I am ; a weak mortal, for whose infirmity allowance shuuld be made, ‘ Being (incorporated with) my body, approach me.’— Wilson,
Come to me, Manyu, Wielder of the Thunder ; bethink thee of thy friend, and slay the Dasyus.
7 Approach, and on my right hand hold thy station : so shall we slay a multitude of foemen. The best of meath I offer to support thee: may we be first to drink thereof in quiet. HYMN LXXXIV. Manyu,
BorveE on with thee, O Manyu girt by Maruts, let our brave men, impetuous, bursting forward,
March on, like flames of fire in form, exulting, with pointed arrows, sharpening ‘their weapons.
2 Flashing ‘like fire, be thou, O conquering Manyu, invoked, O
Victor, as our army’s leader.
Slay thou our foes, distribute their possessions: show forth thy vigour, scatter those who hate us,
3 0 Manyu, overcome thou our assailant: on! breaking, slaying, crushing down the foemen. They have not hindered thine impetuous vigour: Mighty, Sole born ! thou makest them thy subjects.
4 Alone of many thou art worshipped, Manyu: sharpen the spirit of each clan for battle. With thee to aid, O thou of perfect splendour, we will uplift the glorious shout for conquest.
5 Unyielding, bringing victory like Indra, O Manyu, be thou here our Sovran Ruler, : To thy dear name, O Victor, we sing praises: we know the spring from which thou art come hither.
6 Twin-born with power, destructive bolt of thunder, the highest conqueriug might is thine, Subduer ! Be friendly to us in thy spirit, Manyu, O Much-invoked, in shock of mighty battle. 7 For spoil let Varuna and Manyu give us the wealth of buth sides gathered and collected ; And let our enemies with stricken spirits, o’erwhelmed with terror, slink away defeated.
a
1 Like flames of fire in form; agntripdh: Homer's Oftag Tupoe aidouévouo.
3 Sole born: ‘O thou who art without companion. — Wilson,
5 The spring: the source.
7 For spor: the preservation of their own property and the seizure of their enemies’ goods being regarded as a double conquest. Or dhdnam ubhdyam mey mean wealth of both kinds, horses and cows.
This hymn and the preceding are tu be repeated, Saya.ja says, at sacrifices to ensure the destruction of enemies,
HYMN LXXXYV. Sarya's Bridal.
Trura is the base that bears the earth ; by Sarya are the heavens sustained.
By Law the Adityas stand secure, and Soma holds his place in heaven.
2 By Soma are the Adityas strong, by Soma mighty is the earth. ThusSoma in the midst of all these constellations hath his. place.
$ One thinks, when they have brayed the plant, that he hath drunk the Soma’s juice ; Of him whom Brahmans truly know as Soma no one ever tastes.
4 Soma, secured by sheltering rules, guarded by hynens in Brihatt, Thou standest listening to the stones: none tastes of thee who dwells on earth.
5 When they begin to drink thee, then, O God, thou swellest out again. Vayu is Somna’s guardian Ged. The Moon is that which shapes the years,
6 Raibhi was her dear bridal friend, and N4rdsanst led her home. Lovely was Siarya’s robe: she came to that which Gathi had adorned.
7 Thought was the pillow of her couch, sight was the unguent for her eyes: Her treasury was earth and heaven when Sirydé went unto her Lord.
The main subject of this composite hymn, which is one of the latest in the Rigveda, is the ceremony of marriage in general and more especially the wedding of Stirya, the Daughter of the Sun, another form of Dawn, who is regarded as the typical ‘bride.
1 Yruth: or reality ; sétyam, used interchangeably with ritam, the Law . and Order of the universe.
2 By Soma: by the power of the deified Soma whose influence pervades, quickens, and supports all existence. In the second line Sema is the Moon, but perhaps there is an allusion toe the other sense alse of the word. These constellations: the nakshatras or lunar mansions. ‘In the centre of these atars.’—~Muir,
3 Know as Soma: know-to be the Moon, regarded as the food of Gods only.
4 By hynns in Brihatt ; that is by hymns in that metre, But the meaning of bérhkatath is uncertain. According to Séyana, the Barhatas are the seven guardians of the Soma, Svina, Bhraja, Anghé ri, and others.
5 They: the Gods. Thee; the ambrosia contained in thee, which the Gods drink during the waning of the Moon. O God; Soma, the Moon.
6 Soma is the deity of the preceding five stanzas. Sirya’s Bridal is the subject of 6—17, Raibht, Ndrdsanst, and Gdthd are ritual verse, eulogistic hymn, and non-Vedic song personified.
4 Treasury; késah ) meaning, probably, trousseau or bridal outfit. According to some the box or body of the chariot is intended.
502 THE HYMNS OF ‘[LBOOR xX.
8 Hymns were the cross-bars of the pole, Kurira-metre decked
the car: The bridesmen were the Asvin Pair: Agni was leader of the
train. 9 Soma was he who wooed the maid: the groomsmen were both Asvins, when The Sun-God Savitar bestowed his willing Sarya on her Lord. 10 Her Spirit was the bridal car; the covering thereof was
heaven : Bright were both Steers that drew it, when Siryd approached
her husband’s home. 11 Thy Steero were steady, kept in place by holy verse and Sima-hymn : All ear were thy two chariot wheels: thy path was tremulous in the sky. 12 Clean, as thou wentest, were thy wheels; wind was the axle fastened there. Sirya, proceeding to her Lord, mounted a apirit-fashioned car. 13 The bridal pomp of Sirya, which Savitar started, moved along. In Magha days are oxen slain, in Arjunis they wed the bride. 14 When on your three-wheeled chariot, O Asvins, ye came as wooers unto Sdryd’s bridal, Then all the Gods agreed to your proposal: Pashan as Son ‘elected you as Fathers. 15 O ye Tyo Lords of lustre, then when ye to Surya’s wooing came, _ Where was one chariot-wheel of yours? Where stood ye for the Sire’s command ?
8 Decked her car: formed its canopy. But the meaning of opaséh here ia uncertain. ‘urira metre was the thong of the whip.—~Wilson. Zhe bridesmen: in I. 119. 7 and elsewhere the Asvins are said to be the husbands of Sirya&. Here they are represented as the friends who had asked her in inarriage for Soma.
11 Ali car; the text has srdtram, an ear, which Sdyana says, means srotre, twoears, ‘The two wheels were thy ears.’--Wilson.
13 In Maghd days: or in stricter accordance with the text, ‘In Aghé days,’ when the Moon isin the lunar mansion Maghé. See Jacobi, Festgruss an R, yon Rath, p. 69, and Weber, Vedische Bettrdige, p. 32f. Slain: only on especially festive occasions, weddings for instance, ‘Are whipped along.’— Wilson. Jn Arjunts: two asteriams or lunar mansions, more commouly called Phalgunis, They wed the bride: she is exc rted to her husband’s home.
14 As wooers: on behalf of Soma. Pidshan; here meaning Savitar. Son and fathers: intended to express close relationship and Savitar’s obligation to the Asvins who had arranged the marriage.
15 For the Sire’s command : to receive Savitar's invitation to take part in the bridal procession. According to Sdyana, ‘to offer your gift,’
Bap hnien
oy soa ce cktan OP ne; ota OS
. Se wd
16 The Brahmans, by their seasons, know, O Sury4, those two wheels of thine: One, kept concealed, those only who are skilled in highest truths have learned.
17 To Surya and the Deities, to Mitra and to Varuna, Who know aright the thing that is, this adoration have I paid.
18 By their owu power these Twain in cluse succession move ; They go as ms '" 2 eV itre round the sacrifice, Oue of the Par tb... u all existing things; the other ordereth seasons and is born again. 19 He, boru afresh, is new and new for ever: ensigu of days he goes before the Mornings. Coming, he orders for the Gods their portion. The Moon prolongs the days of uur existence.
20 Mount this, all-shaped, gold-hued, with strong wheels, fashioned of Kinguka and Salmali, light-rolling, Bound for the world of life immortal, Sairya: make for thy lord a happy bridal journey.
21 Rise up from hence: this miiden hath a husband. I laud Visvivasu with hymns and homage. Seek in her father’s home another fair one, and find the portion from of old assigned thee.
22 Rise up from hence, Visvivasu: with reverence we worship thee.
Seek thou another willing maid, aud with her hushaud leave the bride.
.23 Straight in direction be the paths, and thornless, whereon
our fellows travel to the wooing. Let Aryaman and Bhaga lead us: perfect, OQ Gods, the union of the wiferand husband.
16 The two wheels are probably heaven and earth, and the third, one Lepé concealed, is the mysterious invisible world beyond them.
18 In this stanza and the following one, which are but loosely connected with the rest of the hymn, Sdrya represents the Suu, and Soma is the Moon.
20 Stanzas 20—33 contain a collection of formula repeated when the bride mounts her chariot, while she is travelling to her husband’s house, when she
arrives there, and on the following morning. This; chariot. Ktneukw: the -
wood of the Butea frondosa. Salmali: the silk-cotton tree; Salmalia malabarica. Sdryd: the girl is addressed by the name of Surya, the typical bride.
21 Vigudvasu; one of the Gandharvas, the protector of virgins. He is told to leave the bride who no longer needs his care, and to transfer his guardianship to some marriageable maiden who hag net yet founda husband. Fair one: vydktaém: ‘decorated with ornaments,’-—- Wilson
283 To the wooing: to the father, to whoni the intereeders are to apply for his daughter's haud on behalf of their friend, according tu Séyana,
Ser:
94 Now from the noose of Varuna I free thee, wherewith Most
Blesséd Savitar hath bound thee. In Law’s seat, to the world of virtuous action, I give thee up
uninjured with thy consort. 25 Hence, and not thence, I send thee free. I make thee softly
fettered there, That, Bounteous Indra, she may live blest in her fortune and
her sons. 26 Let Pashan take thy hand and hence conduct thee; tnay the
two Asvins on their car transport thee, Go to the house to be the honsehold’s mistreas and speak as
lady to thy gathered people. 27 Happy be thou and prosper with thy children here: be vigilant to rule thy housebold in this home. . Closely unite thy body with this man, thy lord. So shall ye, full of years, address your company. 98 Her hueis blue and red: the fiend who clingeth close is
driven off. Well thrive the kinsmen of this bride: the husband is bound
fast in bonds. 29 Give thou the woollen robe away: deal treasure to the Brahman priests. This female fiend hath got her feet, and as a wife attends her lord. 30 Unlovely is his body when it glistens with this wicked fiend, What time the husband wraps about his limbs the garment of his wife.
24 The noose of Varuna; the girdle with which the bride is girded after she has been bathed, combed, and dressed for the marriage ceremony. See Prof, Max Miiller’s Rigveda-Sanhtid, Vol. V1, Preface, p 14. Or, as Lanman suggests, the noose may mean the tie by which a girlis bound to her father Il marriage. Law's seat: the place of sacrifice, the altar.
Stanzas 24—26 and 32, 33 are spoken just before the biide’s departure from her father’s house.
25 Hence and not thence: from thy father’s house and not from thy husband's.
27 Be vigilant to rule thy howsehold: this is Sayana’s explanation. ‘Be watchful over the domestic fire.’—Wilson. The verse is addressed to the bride, and to the newly-wedded pair on arrival at the bridegroom’s house,
‘ A Her hue: the colour of Krityé, Magic personified, a female deity or end.
29 The woollen robe: ‘the garment soiled by the body.—Wilson. Attends her lord: the magic, or evil spell, returns to its originator.- Ludwig.
831 Consumptions, from hey peuple, which follow the bride’s resplendent train,— : These let the Holy Gods again bear to the place from which they came.
32 Let not the highway thieves who lie in ambush find the wedded pair. By pleasant ways let them escape the danger, and let foes depart. 33 Signs of good fortune mark the bride: come all of you and look at her. | Wish her prosperity, and then return unto your homes again.
34 Pungent is this, and bitter this, filled, as it were, with arrowbarbs, Empoisoned and not fit for use. The Brahman who knows Strya well deserves the garment of the bride. 85 The fringe, the cloth that decks her head, and then the triply parted robe, — Behold the hues which Stry& wears: these doth the Brahman purify. 36 I take thy hand in mine for happy fortune that thou mayst reach old age with me thy husband. Gods, Aryaman, Bhaga, Savitar, Purandhi, have given thee to be my household’s mistress.
37 O Pashan, send her onas most auspicious, her who shall be the sharer of my pleasures ; Her who shall twine her loving arms about me, and welcome all my love and mine embraces. 38 For thee, with bridal train, they, first, escorted Sarya to her home. . Give to the husband in return, Agni, the wife with progeny.
81 From her people: ‘a most remarkable and direct assumption of “heredity”” as a lurking danger.’—Mme, Zénaide Ragozin, Vedic India, p. 371.
38 Perhaps spoken, on the way, to the spectators of the procession.
34 This: the bride’s garment. Sdéryd: meaning here the song of Strya’s Bridal.
85 The meaning of d¢sdsanam, vistsanam, and adhiwikartanam is uncertain. Prof. Wilson renders these words by * border-cloth,’ ‘ head-cloth,’ and ‘ divided skirt.’ Prof. Weber and the St. Petersburg Lexicon explain the passage as referring to the preparation of the carcass of the animal that has Leen slaughtered for the festivity. According to this view the first line might be rendered :— ‘The butchering, the cutting up, the severing of limb and joint’; and for ‘hues’ ‘forms’ might be substituted.
36 The bridegroom addresses the bride,
. 38 Thee; Agni. They s the Gandharvas, according to Sdyana,
506 LAE HYMNS OF [BOOK X,
39 Agni hath given the bride again with splendour and with
ample life. | Long-lived be he who is her lord; a hundred autumns let him
live. 40 Soma obtained her-first of all; next the Gandharva was her
lord. Agni was thy third husband: now one born of woman is thy
fourth. 41 Soma to the Gandharva, and to Agni the Gandharva gave: And Agni hath bestowed on me riches and sons and this my spouse. ~ 42 Be ye not parted; dwell ye here; reach the full time of human life. With sons and grandsons sport and play, rejvicing in your own abode. 43 So may Prajapati bring children forth to us; may Aryaman
adorn us till old age come nigh. Not inauspicious enter thou thy husband’s house: bring bless-
ing to our bipeds and our quadrupeds. 44 Not evil-eyed, no slayer of thy husband, bring weal to cattle,
radiant, gentle-hearted ; Loving the Gods, delightful, bearing heroes, bring blessing to
our quadrupeds and bipeds. 45 O Bounteous Indra, make this bride blest in her sons and for-
tunate. Vouchsafe to her ten sons, and make her husband the eleventh
min, : 46 Over thy husband’s father and thy husband’s mother bear full away. ° Over the sister of thy lord, over his brothers rule supreme.
47 So may the Universal Gods, so may the Waters join our hearts. May Matarigvan, Dhatar, and Deshtri together bind us close,
40 As the typical bride Stiry& was first married to Soma, so the young maid originally belongs to him, then to the Gandharva, as the guardian of Virginity, then to Agni as the sacred fire round which she walks in the marriage ceremony, and fourthly to her human husband —Grassmann.
42 The formule contained in stanzas 42—47 are repeated when the bridegrvom has returned with his bride to his home, and offers sacrifice with fire. The wedded pair are addressed first, and then the bride is exhorted and blessed. Stanza 47 is spoken by the bridegroom for his wife and himself.
47 Deshirt: Instructress, a female deity, not mentioned elsewhere in the Rigveda. According to Sdéyana, ddirt phuldadm sarasvatt is meant: ‘the bountiful (Saraswatf).’— Wileon.
For a full account of the marriage ceremonies of the Hindtis, derived from
HYMN LXXXVI. — Indra,
Mew have abstained from pouring juice: they count not Indra as a God
Where at the votary’s store my friend Vrishakapi hath drunk his fill. Supreme is Indra over all.
2 Thou, Indra, heedless passest by the ill Vrishakapi hath wrought; Yet nowhere else thou findest place wherein to drink the Soma juice. Supreme is Indra over all.
3 What bath he done to injure thee, this tawny beast Vrishakapi, With whom thou art so angry now ? What is the votary’s foodful store? Supreme is Indra over all.
4 Soon may the hound who hunts the boar seize him and bite him in the ear, O Indra, that Vrishakapi whom thou protectest asa friend. Supreme is Indra over all.
5 Kapi hath marred the beauteous things, all deftly wrought, that were my joy. In pieces will I rend his head; the sinner’s portion shall be woe. Supreme is [ndra over all.
6 No Dame hath ampler charms than I, or greater wealth of love’s delights. None with more ardour offers all her beauty to her lord’s embrace. Supreme is Indra over all.
Sa aN a ee eS the ritual of Brahmans who use the SAma-veda, see Colebrooke’s Miscellaneous Essays, No. III., and Weber and Haas, Jndische Studien, V. pp, 177 ff See also Hymns of the Atharva-veda, Book XIV., and Dr. J. Ehni’s paper, Zettschrift der Deutschen Morgenlandischen Gesellschaft, XXXIII. pp. 166 ff. I have relied mainly on Ludwig’s Commentary. Prof. Grassmann has banished the hymn to his Appendix.
1 Sdyana ascribes this stanza to Indra ; others make Indrini the speaker.
Vrishakapi is said to have monopolized the offerings that should have been presented to Indra. Vyrishdsapi—literally ‘the strong ape,’ or ‘ the male ape’ —appears to be a sort of intermediate being between a demigod and a demon ; but itis not easy to determine his nature. Sayana calls him the son of Indra.
He is also said to be the setting sun, and the sun who draws up vapour and
irrigates with mist. According to M. Bergaigue, La Religion Védzque, II, 270,
he was a mythical sacrificer,
2 Indrani blames Indra for his apathy.
3 Indra speaks. What is the votury’s foodful store? : why should his appropriation of the worshipper’s offerings make thee so angry ?
4 Indrdnt is the speaker of this stanza and of the two, or three, that follow.
5 Kapi: the ape; an abbreviation of Vrishakapi. Hath marred the beauteous things: according to Siya‘ a, hath spoiled the oblations prepared for me by my worshippers, But it seems more probable that Vrishakapi has assaulted Indr4xf and inflicted injuries on her person.
6 IndrAnt speaks with pride of her voluptuous charms which incited Vrishakapi to his amorous assault,
508 WHE HYMNS OF [BOOR X,
” Mother whose love is quickly won, I say what verily will be. My breast, O Mother, and my head and both my hips seem quivering. Supreme is Indra over all. & Dame with the lovely hands and arms, with broad bair-plaits add ample hips, phar Why, O thou Hero’s wife, art thou angry with our Vrishakapi ? Supreme is Indra over all,
9 This noxious creature looks on me as one bereft of hero’s love, Yet Heroes for my sons have I, the Maruts’ Friend and Indra’s Queen. Supreme is Indra over all.
10 From olden time the matron goes to feast and general sacrifice, Mother of Heroes, Indra’s Queen, the rite’s ordainer is extolled. Supreme is Indra over all.
11 SohaveI heard Indrani called most fortunate among these Dam eB, For never shall her Consort die in future time through length of days. Supreme is Indra over all.
12 Never, Indrani, have I joyed without my friend Vrishikapi, Whose welcome offering here, made pure with water, goeth to the Gods. Supreme is Indra over all,
13 Wealthy Vrishakapay}, blest with sons and consorts of thy song, Indra, will eat thy bulls, thy dear oblation that effecteth much. Supreme is Indra over all.
14 Fifteen in number, then, for me a score of bullocks they prepare, And I devour the fat thereof: they fill my belly full with food. Supreme is Indra over all. 15 Like asa bull with pointed horn, loud bellowing amid the herds, Sweet to thine heart, O Indra, is the brew which she who tends thee pours, Supreme is Indra over all,
7 This stanza is ascribed by Sdyana to Vrishdkapi. It is hardly intelligible; but, as Ludwig says, it seems to be spoken by Ind:&ni, expressing her indigna.- tion at Vrishdkapi’s audacity which makes all her body quiver with rage.
8 Indra speaks.
9 Indrant speaks this and the following stanza, Bereft of hero's love: who has no brave husband to protect her.
10 The matron goes to feast: Indrant means that Vrishdkapi assaulted her when she was on her way to a festival, which women were accustomed to attend ; and that her rank as Indra’s consort did not preserve her from insult.
11 Indra speaks this and the following stanza.
18 Spoken by Vrishikapi to his wife VrishikapAyt who is said to represent the dawn, or, by others, the gloaming which follows the setting sun VrishAkapi.
14 Indra speaks. #ifteen: sacrificers; probably Vrish&kapi and his wife, and their sons and daughters-in-law. Sdyana explains differently :—‘ The worshippers dress for me fifteen (and) twenty bulls.’—Wilson.
15 Indrant speaks, endeavouring to attract him to her own libation instead of the offerings of Vrish4kapi.
I pass over atanzas 16 and 17, which I cannot translate into decent English.
18 O Indra this Vrishakapi bath found'a slain wild animal, Dresser, and new-made pan, and knife, and wagon with a load of wood. Supreme is Indra over all. 19 Distingnishing the Dasa and the Arya, viewing all, I go. I look upon the wise, and drink the simple votary’s Soma juice. Supreme is Indra over all.
20 The desert plains and steep descents, how many leagues in length they spread ! Go tothe nearest houses, go unto thine home, Vrishakapi. Supreme is Indra over all.
21 Turn thee again Vrishakapi ; we twain will bring thee happiness. Thou guest homeward on thy way along this path wnich leads to sleep. Supreme is Indra over all.
22 When, Indra and Vrishakapi, ye travelled upward to your home, Where was that noisome beast, to whom went it, the beast that troubles man? Supreme is Indra over all,
23 Daughter of Mann, Parsu bare a score of children at a birth. Her portion verily was bliss although her burthen caused her grief.
18 Indra ji speaks, but her speech is difficult to understand. Wild animal: von Roth conjectures ‘wild ass’ as the meaning of parasvantam here. Dresser: or slaughter-bench. ‘A fire-place (to cook it),’--Wilson. Indrani seems to speak depreciatingly of a sacrifice offered by Vrishdkapi as consisting of an unsuitable victim, prepared with instruments and means which chance has thrown in his way. Ludwig thinks that Vrishakapi may represent the Moon whose spots are fancifully considered to be the objects mentioned by Indrauf,
19 Jlook: with favour. The simple votary is the worshipper who offers his libation in a sincere spirit of devotion, The stanza and the two following are spoken by Indra.
20 Vrishakapi appears to meditate flight into distant deserts to escape from the wrathful Indrani. Indra dissuades him, and promises to reconcile Indrani to him.
22 The two concluding stanzas seem to be spoken by Indrani. Stanza 22 is obscure, and stanza 23 has no discoverable connexion with the rest of the hymn.
23 Daughter of Manu: thatis, of the progenitor of men, Nothing more is known of Pursu, which meansa rib. Much of this hymn appears to be inexplicable. M. Bergaigne thinks that Vrisbdkapi, Indra’s friend, represents Soma, and Indrani the wife of Indra represents Prayer. ‘This bizarre myth would symbolize the frequently expressed idea that Indra loves neither the sacred beverage without prayer nor prayer without the sacred beverage. He wishes therefore his union with Prayer to be accompanied by the union of Prayer with Soma, and he neglects sacrifice as long as this union of the two essential elements of worship remains unaccomplished.’—~See La Zeligzon Védique, II. 270, 271. : ;
Prof. Geldner gives a different interpretation of the hymn, which he has translated and exhaustively discussed in Vedische Studien, IL pp. 22—42. See also Oldenberg, Religion des Veda, 172—174,
510 THE HYMNS OF [BOOK xX.
HYMN LXXXVIL. Agni. Ipatm with oil the mighty Rakshas-slayer; to the most famous Friend I come for shelter. Enkindled, sharpened by our rites, may Agni protect us in the day and night from evil. 20 Jitavedas with the teeth of iron, enkindled with thy flame
attack the demons. Seize with thy tongue the foolish gods’ adorers: rend, put
within thy mouth the raw-flesh eaters. | 3 Apply thy teeth, the upper and the lower, thou who hast
both, enkindled and destroying. Roam alse in the air, O King, around us, and with thy jaws
assail the wicked spirits. 4 Bending thy shafts through sacrifices, Agni, whetting their points with song as if with whetstoues, Pierce to the heart therewith the Yatudhanas, and break their arms uplifted to attack thee. 5 Pierce through the Yatudhina’s skin, O Agni; let the destroying dart with fire consume him. * Rend his joints, Jatavedas, let the eater of flesh, flesh-seeking, track his mangled body. 6 Where now thou seest, Agni Jatavedas, one of these demons standing still or roaming, Or flying on those paths in air’s mid-region, sharpen the shaft and as an archer pierce him. 7 Tear from the evil spirit, Jatavedas, what he hath seized and with his spears hath captured. Blazing before him strike him down, O Agni; let spotted carrion-eating kites devour him, . 8 Here tell this forth, O Agni: whesoever is, he himself, or acteth as, a demon, Him grasp, O thou Most Youthful, with thy fuel: to the Manseers eye give him as booty. 9 With keen glance guard the sacrifice, O Agni: thou Sage, conduct it onward to the Vasus. Let not the fiends, O Man-beholder, harm thee burning against the Rakshasas to slay them.
2 The demons : Yitudh4nas, explained by Sayana as=Rakshasas. See VII. 104,15. Foolish gods’ adorers: mtradevén: according to SAyana, a special class of evil spirits called Mfradevas because they make destruction their sport,
5 The eater of flesh: the wolf or other carnivorous animal.
8 The Man-seer here ig either Agni himself or Stirya the Sun.
9 To the Vasus. to the Gods to whom the oblations are made. Sayana ex-
. Ret ol Soke Sot they Losey YRC TN FS oe Mate Ne te eS
10 Look on the fiend mid men, as Man-beholder: rend thou his three extremities in pieces. Demolish with thy flame his ribs, O Agni; the Yatudhana’s root destroy thou triply.
11 Thrice, Agui, let thy noose surround the demon who with his falsehood injures Holy Order. Loud roaring with thy flame, O Jatavedas, crush him and cast him down before the singer.
12 Lend thou the worshipper that eye, O Agni, wherewith thou lookest on the hoof-armed demon. © With light celestial in Atharvan’s manner burn up the fool who ruins truth with falsehood. o .
13 Agni, what curse the pair this day have uttered, what heated word the worshippers have spoken, Kach arrowy taunt sped from the angry spirit,—pierce to the heart therewith the Yatudbanas. 14 With fervent heat exterminate the demons ; destroy the fiends with burning flame, O Agni. Destroy with fire the foolish gods’ adurers ; blaze and destroy the insatiable monsters. 15 May Gods destroy this day the evil-doer: may each hot curse of his return and blast him. Let arrows pierce the liar in his vitals, and Visva’s net enclose the Yatudhana. 16 The fiend who smears himself with flesh of cattle, with flesh of horses and of human bodies, Who steals the milch-cow’s milk away, O Agni,—tear off the heads of such with fiery fury. 17 The cow gives milk each year, O Man-regarder: let. not the Yatudhana ever taste it. If one would glut him with the biestings, Agni, pierce with thy flame his vitals as he meets thee.
plains vasubhyah here by vasdndmarthdya :—‘ to (the acquisition of) riches.”— Wilson.
10 His three extremities: his three heads, according to Sf&yana. ‘ Kopf und Schultern,’ head and shoulders.—Grassmann. Hoot: meaning his feet, Triply: used vaguely, to correspond with the three upper extremities. ‘Cut off the triple font of the Yatudhana.”— Wilson.
12 Hoof-armed: striking with the hoof. According to Sayana, ‘having nails like hoofs.’ Jn Atharvan’s manner: like Atharvan, the ancient priest who is said to have been the first who obtained fire.
18 The pair: the married pair ; perhaps the sacrificer and bis wife. The Rishi prays that every hasty word that may have been uttered by pious people in their anger may be used as a weapon to wound the Yatudhina,
15 Vigva's net: the noose of the all-pervading Agni.
18 Let the fiends driuk the poison of the cattle; may Aditi cast off the evil-doers. May the God Savitar give them up to ruin, and be their share of plants and herbs denied thein. 19 Agni, from days of old thou slayest demons: never shall Rikshasas in fight o’ercome thee. Burn up the foolish ones, the flesh-devourers : let none of them escape thine heavenly arrow. 90 Guard us, O Agri, from above and under, protect us from behind us and before us ; And may thy flames, most fierce and never wasting, glowing with fervent heat, consume the sinner. 21 From rear, from front, from under, from above us, O King, protect us as a Sage with wisdom. Guard to old age thy friend, O Friend, Eternal: O Agni, as Immortal, guard us mortals. 22 We set thee round us as a fort, victorious Agni, thee a Sage, Of hero lineage, day by day, destroyer of our treacherous foes. 23 Burn with thy poison turned against the treacherous brood of Rakehasas, O Agni, with thy sharpened glow, with lances armed with points of flame, 24 Burnthou the paired Kimfdins, bnrn, Agni, the Yatudhana pairs. I sharpen thee, Infallible, with hymns. O Sage, be vigilant. 25 Shoot forth, O Agni, with thy flame: demolish them on every side. Break thou the Yatudhana’s strength, the vigour of the Rakshasa. HYMN LXXXVIILI. Agni. Dear, ageless sacrificial drink is offered in light-discovering, heaven-pervading Agui. The Gods spread forth through his Celestial Nature, that he might bear the world up and sustain it. 2 The world was swallowed and concealed in darkness: Agni was born, and light became apparent. The Deities, the broad earth, aud the heavens, and plants, and waters gloried in his friendship.
18 The porson of the cattle: if they drink milk, let it poison them. According to Siyana, let them drink the poison of the cattle (which is kept in the house), meaning perhaps some poisonous ointment used for external application only.
24 Kimiding: treacherous and malevolent spirits. See VII. 104. 2, note,
1 Sacrificial drink ; ‘ swelling oblation,’ according to Prof. Pischel.
3 Inspired by Gods who claim our adoration, I now will laud Eternal Lofty Agni, Him who hath spread abroad the earth with lustre, this heaven, and both the worlds, and air’s mid-region.
4 Earliest Priest whom all the Gods accepted, and chose him, and anointed him with butter, He swifty made all things that fly, stand, travel, all that hath motion, Agni Jatavedas.
5 Because thou, Agni, Jatavedas, stoodest at the world’s head with thy refulgent splendour, We sent thee forth with hymus and songs and praises: thou filledst heaven and earth, God meet for worship.
6 Head of the world is Agni in the night-time; then, as the Sun, at morn springs up and rises. Then to his task goes the prompt Priest foreknowing the woudrous power of Gods who must be honoured.
7 Lovely is he who, kindled in his greatneys, hath shone forth, seated in the heavens, refulgent.
With resonant hymns all Gods who guard our bodies have offered up oblation in this Agni.
8 First the Gods brought the hymnal into being; then they engendered Agni, then oblation. He was their sacrifice that guards our bodies: him the heayens know, the earth, the waters know him.
9 He, Agni, whom the Gods have generated, in whom they offered up all worlds and creatures,
He with his bright glow heated earth and heaven, urging himself right onward in his grandeur.
10 Then by the taud the Gods engendered Agni in heaven, who fills both worlds through strength and vigour. They made him to appear in threefold essence: he ripens plants of every form and nature.
5 We sent thee forth: the Rishi glorifies the power of the priests who made Agni their messenger to the Gods.
6 Agni, who is the Moon by night, at dawn becomes Siirya or the Sun-God who when he sets again becomes Agni.
9 All worlds and creatures: proleptically: meaning that the oblation offered by the gods was destined to produce the universe. Ludwig. According to Sayana :—‘in whom all beings have offered oblations ;’ but itis clear that the oblations of the Gods are intended.
10 Through strength and vigour: saktbhit: ‘by his functions :’—Wilson. In threefold essence: or in three conditions, or places, as the Sun, lightning, and terrestrial fire.
I oon meanest amen
514 THE HYMNS OF [BOOK xX
11 What time the Gods, whose due is worship, set him as Surya, Son of Aditi, in heaven, When the Pair, ever wandering, sprang to being, all creatures that existed looked upon them. 12 For all the world of life the Gods made Agni Vaisvanara to be the days’ bright Banner, — Him who hath spread abroad the radiant Mornings, and, coming with his light, unveils the darkness. 13 The wise and holy Deities engendered Agni Vaisvanara whom age ne’er touches, The Ancient Star that wanders on for ever, lofty and strong, Lord ofthe Living Being. 14 We call upon the Sage with holy verses, Agni Vaisvanara the ever-beaming, Who hath surpassed both heaven and earth in greatness: he is a God below, a God above us. 15 I have heard mention of two several pathways, ways of the Fathers and of Gods and mortals. On these two paths each moving creature travels, each thing between the Father and the Mother. 16 These two united paths bear him who journeys born from the head and pondered with the spirit. He stands directed to all things existing, hasting, unresting in his fiery splendour. 17 Which of us twain knows where they speak together, upper and lower of the two rite-leaders ? Our friends have helped to gather our assembly. They came to sacrifice ; who will announce it? 18 How many are the Fires and Suns in number? Whatis the number of the Dawns and Waters? Not jestingly I speak to you, O Fathers. Sages, I ask you this for information.
11 The Pair: the Sun and Moon, Accrding to Sayana, Ushas and Sfrya, 13 Lord of the Living Being: the meaning of yakshdsya is uncertain. Sfyana explains it by pajyasya devasya, of the adorable God. ‘The observer of what is firm.’—Ludwig. ‘The lord of meteors,—Grassmann, ‘Surveillant du Yaksha,’—Bergaigne. 14 Below: on earth. 15 Pwo several pathwuys : the way to the other world and the the earth. The Father ad the Mother : heaven and earth. a 16 Him who journeys: Agni. Fromthehead: of the world. From Aditya,
.. the-head or chief of all existence, according to Sayana,
17 Us twain: Agni and the Rishi. Upper and lower: according to Savana the upper fire is Vayu and the lower is terrestrial Agni. Who will sane it?; Agni alone will make the sacrifice knuwn to the Gods,
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HYMN 89.] THE RIQVEDA, 515
19 As great as is the fair-winged Morning’s presence to him who dwells beside us, Matarisvan ! Is what the Brihman does when he approaches to sacrifice and sits below the Hotar.
HYMN LXXXIx. Indra.
I writ extol the most heroic Indra who with his might forced earth and sky asunder ;
Who hath filled all with width as man’s Upholder, surpassing floods and rivers in his greatness.
2 Sarya is he: throughout the wide expanses shall Indra turn him, swift as car-wheels, hither, . Like a stream resting not but ever active: he hath destroyed, with light, the black-lued darkness.
3 To him I sing a holy prayer, incessant, new, matchless, common to the earth and heaven, Who marks, as they were backs, all living creatures: ne’er doth he fail a friend, the noble Indra.
4 J will send forth my songs in flow unceasing, like water from the ocean’s depth, to Indra Who to his car on both its sides securely hath fixed the earth and heaven as with an axle. 5 Rousing with draughts, the Shaker, rushing onward, impetuous, very strong, armed as with arrows Is Soma; forest trees and all the bushes deceive not Indra with their offered likeness.
—
19 Morning's presence: the light of Dawn which spreads over heaven and earth. Zim who dwells beside us: the Yajamana, or institutor of the sacrifice,—Ludwig. Below the Hotar: below the regular Hotar-priest, Sayana explains this stanza differently :—‘Aa long, Métarisvan, as the swiftlymoving (nights) cover the face of the dawn, (so long) the Sraéhman, the inferior sitting down (to perform the work) of the Hott, approaching the sacrifice supports (the ceremony).’— Wilson.
1 With width: with his own extended magnitude. ‘With radiance,’— Wilson.
2 Sdrya is he: Indra is identified with the Sun whose course he directs. According to S&yana, sMryah here = suvfryah, heroic,
3 Incessant; or unerring, that is, in strict accordance with the rules of the ritual. As they were backs: as if they were horses or oxen, the length and shape of whose backs muat be carefully considered in forming a judgment of their worth.
5 Prof. Wilson observes :—‘ This verse is obscure, partly because the words are unusual, partly because there is a confusion between Jndra and Soma.’ Deceive not Indra: he will not accept any substitutes: he will have nothing but the genuine Soma-plant and its juice,
6 Soma hath flowed to him whom naught can equal, the carth, the heavens, the firmament, the mountains,— When heightened in his ire his indignation shatters the firm and breaks the strong in pieces. 7 Asan axe fells the tree so he slew Vritra, brake down the strongholds and dug out the rivers. He cleft the mountain like a new-made pitcher. Indra brought forth the kine with his Companions. 8 Wise art thou, Punisher of guilt, O Indra. The sword lops limbs, thou smitest down the sinner, The men who injure, as it were a comrade, the lofty Law of Varuna and Mitra. 9 Men who lead evil lives, who break agreements, and injure Varuna, Aryaman, and Mitra,— Against these foes, O Mighty Indra, sharpen, as furious death, thy Bull of fiery colour. 10 Indra is Sovran Lord of Earth and Heaven, Indra is Lord of waters and of mountains. Indra is Lord of prosperers and sages: Indra must be invoked in rest and effort. mn 11 Vaster than days and nights, Giver of increase, vaster than firmament and flood of ocean, Vaster than bounds of earth and wind’s extension, vaster than rivers and our lands is Indra. 12 Forward, as herald of refulgent Morning, let thine insatiate arrow fly, O Indra, And pierce, as *twere a stone launched forth from heaven, with hottest blaze the men who love deception.” 13 Him, verily, the moons, the mountains followed, the tall trees followed and the plants and herbage. Yearning with love both Worlds approached, the Waters waited on Indra when he first bad being.
7 His Companions ; the Maruts, who assisted him in performing his exploit.
& Punisher of guilt: here Indra is said to discharge the duties which in more ancient hymns are ascribed to Agni and to Mitra and Varuna. i Thy Bull: thy thunderbolt. ‘The heavy strong red weapon.’—M.
iller.
10 Invest and effort: ‘for the acquirement and preservation of wealth,— Wilson.
13 The moons: or, the months. Waited on Indra: as the representative of the Sun, the originator of all life.—Ludwig.
14 Where was the vengeful dart when thou, O Indra, clavest the demon ever bent on outrage ? . When fiends lay there upon the ground extended like cattle in the place of immolation? .
15 'Those who are set in enmity against us, the Oganas, O Indra, waxen mighty,-— Let blinding. darkness follow those our foemen, while these shall have bright shining nights to light them.
16 May plentiful libations of the people, and singing Rishis’ holy prayers rejoice thee. Hearing with leve this common invocation, come unto us, pass by all those who praise thee.
17 O Indra, thus may we be made partakers of thy new favours that shall bring us profit. Singing with love, may we the Visvamitras win daylight even now through thee, O Indra.
18 Call we on Maghavan, auspicious Indra, best Hero in the fight:
where spoil is gathered, The Strong who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.
HYMN XC, Purusha. .
A tHousanp heads hath Purusha, a thousand eyes, a thousand
feet. On every side pervading earth he fills a space ten fingers wide. 2 This Purusha is all that yet hath been and all that is to be; The Lord of Immortality which waxes greater still by food.
14 Fiends: mitvakruvah; the exact meaning of the word is uncertain. Prof. Ludwig takes it as a genitive case: ‘ What time they lay there on the earth extended like ®xen in a demon’s place of slaughter.’
15 Oganas: probably the name of some hostileclan. According to Sayana, enemies assembled in numbers. These: usand our friends here.
16 All those whe praise thees all other worshippers.
18 This is the concluding stanza of several hymns of the Visvdmitras. See IIL 30. 22; 81.22; 82.17; 84.12; 85.12; 36. 11.
1 Purusha, embodied spirit, or Man personified and regarded as the soul
and original source of the universe, the personal and life-civing vrincr'e in all animated beings, is said to have a thousand, that is, Iti. ers’ le, A als, eyes, and feet, as being one with all created life. A space ten jingers wide : the region of the heart of man, wherein the soul was supposed to reside. Although as the Universal Soul he pervades the universe, as the Individual Soul he is enelosed ina space of narrow dimensions, See Hymna of the Atharva-veda, XIX. 6. 1, note.
2 The second line is explained in various ways. The meaning of the words
seems to be: heis lord of immortality or the immortal world of the Gods,
which grows greater by food, that is, by the sacrificial offerings of men, —
3 So mighty is his greatness ; yea, greater than this is Purusha. All creatures are one-fourth of him, three-fourths eternal life in heaven. 4 With three-fourths Purusha went up : one-fourth of him again was here, Thence he strode out to every side over what eats not and what eats, 5 From him Viraj was born ; again Purusha from Viraj was born, As soon as he was born he spread eastward and westward o’er the earth. 6 When Gods prepared the sacrifice with Purusha as their offering, , Its oil was Spring, the holy gift was autumn; summer was the wood. 7 They balmed as victimon the grass Purusha born in earliest time. With him the Deities and all Sidhyas and Rishis sacrificed.
According to Styana: he is the lord or distributer of immortality because he becomes the visible world in order that living beings may obtain the fruits of their actions and gain moksha or final liberation from their bonds, ‘he ig also the lord of immortality ; for he mounts beyond (his owh condition) for the food (of living beings),’—Wilson, Colebrooke translates the line :— ‘he is that which grows by nourishment, and he is the distributer of immortality.” Dr. Muir renders it by :—‘ Hs is also the lord of immortality, since by food he expands.’ According to the paraphrase in the Bhdgavata-Purdna, the meaning of the last clause is: ‘since he hath transcended mortal nutriment.’ Prof. Ludwig’s version is: ‘auch tiber die unsterblichkeit gebietend, [da er,] was durch speise [ist,] weit iberragt,’ ruling also over immortality, [since he] far transcends what [exists] through food ; but in his Commentary a somewhat different explanation is given. ‘Ruling over immortality, he was all that grows by food.’—Peterson.
8 Lternal life: umritam: immortality, or the immortal Gods.
4 Over what eats not and what eats: over animate and jnanimate creation, According to Sdyana and Mahtdhara, over both classes of created things, those capable of enjoyment, that is, who can taste the reward and punishment of good’ and evil actions, such as Gods, men, and lower animals, and those who are incapable thereof, such as mountains and rivers—chetanam, or conscious, achecanam, or unconscious, creation,
5 From him: ov, from that, the ‘one-fourth’ mentioned in stanzas 3 and 4. Virdj, or, in the nominative form, Virdt, is said to have come, in the form of the mundane egg, from Adi-Purusha, the primeval Purusha, or presiding Male or Spirit, ‘who then entered into this egg, which he animates as its vital soul or divine priuciple,’ Or Viraj may ‘be the female conntorpart of Purusha as Aditi of Daksha in X. 72, 4, 5.’ See Dr. Muir’s exhaustive Naie on this passage, O. §. Texts, V. pp. 369, 370; and Wallis, Cosmology of the Rigveda, p. 87. Eastward and westward: or, before and behind.
6 The swcrifice: mdnasam yajiam, a mental or imaginary sacrifice, according toSiyana, Summer: grishma does not occur in any other R. V. hymn. Spring : vasantd occurs in only one other R. V, hymn.
7 On the grass: on the sacred grass used in sacrifices. Sddhyas: a claas af celestial beings, probably ancient divine sacrificers, -
HYMN $0.) THE RIGVEDA, 519
8 From that great general sacrifice the dripping fat was githered up.
He formed the creatures of the air, and animals both wild and tame.
9 From that great general sacrifice Richas and Sima-hymns were born: Therefrom were spells and charms produced ; the Yajus had its birth from it.
10 From it were horses born, from it all cattle with two rows of teeth : From it were generated kine, from it the goats and sheep were born.
11 When they divided Purusha how many portionsdid they make ! What do they call his mouth, his arms? What do they call his thighs and feet ?
12 The Brahman was his mouth, of both his arms was the Rajanya male. His thighs became the Vaisya, from his feet the Sadra was produced.
13 The Moon was gendered from his mind, and from his eye the Sun had birth ; Indra and Agni from his mouth were born, and Vayu from his breath.
14 Forth from his navel came mid-air; the sky was fashioned from his head ; Karth from his feet, and from his ear the regions. ‘Thus they formed the worlds.
ene reretinty ee ee eer ttn fm
!
8 The dripping fat: ‘tie mixture of curds and buitter.’--Wilson. He: or, it; the sacrificed victim Purusha, or the sacred clarified butter. The creatures of the air: ‘those auimals over whom VAyu presides,’— Wilson.
9 Spells and charms: probably those of the later collection of the Atharvaveda. he Yajus: the Yajur-veda.
. 12 RAéjanyu: the second or Kshatriya caste, the regal and military class. Vaisya ; the husbandman ; he whose business is agriculture and trade, Sédra: the labourer, The Bréhman is called the mouth of Purusha, as having the special privilege, as a priest, of addressing the Gods in prayer. The arms of Purusha became the Rajanya, the prince and soldier who wields the sword aud spear. His thighs, the strongst parts of his body, became the agriculturist and tradesman, the chief support of society ; and his feet, the emblems of vigour and activity, became the § idra or labouring man on whose toil and industry all ultimately rests. This is the only passage in the Rigveda which enumerates the four castes.
14 Cf. the creation myth of the world-giant Ymir or Hymir in old Northern poetry. The hills are his bones, the vault of the sky hig skull, the sea -his blood, and thé clouds his brains.—Corpus Poeticum Boreaje, Vol. II. p. 468.
15 Seven fencing-sticks had he, thrice seven layers of fuel were prepared, When the Gods, offering sacrifice, bound, as their victim, Purusha. 16 Gods, sacrificing, sacrificed the victim: these were the earliest
holy ordinances. The Mighty Ones attained the height of heaven, there where
the Sddhyas, Gods of old, are dwelling.
HYMN XCI. Agni, Brisx, at the place of TA, hymued by men who wake, our own familiar Friend is kindled in the house ; Hotar of all oblation, worthy of our choice, Lord, beaming, _ trusty friénd to one who lJoveth him. 2 He, excellent in glory, guest in every house, finds like a swift-
winged bird a home in every tree. Benevolent to men, he scorns no living man: Friend to the
tribes of men he dwells with every tribe. 3 Most sage with insight, passing skilful with thy powers art thou, O Agni, wise with wisdom, knowing all. As Vasu, thou alone art Lord of all good things, of all the treasures that the heavens and earth produce. 4 Foreknowing well, O Agni, thou in T]é’s place hast occupied thy regular station balmed with oil. Marked are thy comings like the comings of the Dawns, the rays of him who shineth spotless as the Sun.
15 Fencing-sticks: guards, or pieces of wood Jaid round the sacrificial fire to enclose it. Sa&yana explains paridhayah as the seven metres, or as six shallow trenches dug ronnd the fire, and an imaginary one round the Sun. Mahidbara says that the seven oceans may be intended.
This pantheistic hymn, which is generally called the Perushastkta, is of
comparatively recent origin, and appears to be an attempt to harmonize the
two ideas of sacrifice and creation. For further information regarding it, see
Muir, O &. Texts, I, pp. 6—11, and V. 368—3877, Prof. Max Miller, Ancient
Sanskrit Literature, pp. 570f, and Dr. Scherman, Philosophisehe Zymnen aus
der Rigers? 6 6 Pe Ga 74 «911-28, The hymn has also been translated bros ‘ew da, Man «3 Hesays, pp, 167, 168; by Wallis, Cos
mology of the Rigveda, pp. 87, 88; and by Peterson, Hymns from the Rigveda,
pp. 289, 290; also by Burnout, Bhaguvata Purdna, Preface to Vol. I., and by
Weber, Jndische Studien, IX. p. 5. Grassmann’s Translation in his Appendix
to Vol. II, and Ludwig’s Translation and Commentary should be consulted.
See also Hymns of the Atharva-veda, XIX. 6, which is a reproduction of
this hymn with transpositions and variations,
1 The place of {i¢;: the shrine where clarified butter is poured upon the fire. Our own familiar Friend: Agni, the Friend of the house,
2 Swift-winged bird: or, bird of prey. ‘Hunter,’ according to Ludwig.
3 Vasu: the word meaning also good and treaaure, es
5 Thy glories are, as lightnings from the rainy cloud, marked, many-hued, like heralds of the Dawns’ approach, When, loosed to wander over plants and forest trees, thou craramest by thyself thy food into thy mouth.
6 Him, duly coming as their germ, have plants received: this Agni have maternal Waters brought to life. Soin like manner do the forest trees and plants bear him within them and produce him evermore.
7 When, sped and urged by wind, thou spreadest thee abroad, swift piercing through thy food according to thy will, Thy never-ceasing blazes, longing to consume, like men on chariots, Agni, strive on every ‘side.
% 8 Agni, the Hotar-priest who fills the assembly full, Waker of knowledge, chief Controller of the thought,— Him, yea, none other than thyself, doth man elect at sacrificial offerings great and small alike.
9 Here, Agni, the arrangers, those attached to thee, elect thee as their Priest in sacred gatherings, When men with strewn clipt grass and sacrificial gifts offer thee entertainment, piously inclined.
10 Thine is the Herald’s task and Cleanser’s duly timed; Leader art thou, aud Kindler for the pious man.
Thou art Director, thou the ministering Priest : thou art the Brahman, Lord and Master in our home.
11 When mortal man presents to thee Immortal God, Agni, his fuel or his sacrificial gift,
Then thou art his Adhvaryu, Hotar, messsenger, callest the Gods and orderest the sacrifice.
12 From us these Rymns in concert have gone forth to him, these holy words, these Richas, songs and eulogies,
Eager for wealth, to Jatavedas fain for wealth: when they have waxen strong they please their Strengthener.
—
6 Agni is produced in the form of lightning by the waters of the firmament, or the clouds, and descends with the rain into plants and trees, from the wood of which he is brought forth by attrition,
8 Great and smatl: with Soma or without it, 9 The arrangers: priests who order and conduct the sacrificial cerenronies.
10 Agni discharges the duties of the seven chief priests, officiating as Hotar, Potar, Neshtar, Agnidh, Prasastar, Adhvaryu, and Brahman. See II. I. 2, where this stanza originally occurs.
11 Callest the Gods: ‘sayest the formule,’— Ludwig.
12 Richas: verses of praige,
13 This newest eulogy will I speak forth to him, the Ancient One who loves it. May he hear our voice. May it come near his heart and make it stir with love, as a fond well-dressed matron clings about her lord. 14 He in whom horses, bulls, oxen, and barren cows, and rams, wheu duly set apart, are offered up,— » To Agni, Suma-sprinkled, drinker of sweet juice, Disposer, with my heart I bring a fair hymn forth. 15 Into thy mouth is poured the offering, Agni, as Soma into cup, oil into ladle. Vouchsafe us wealth, strength-wiuning, blest . with heroes, wealth lofty, praised by men, and full of splendour.
HYMN XCILI. Visvedevas.
I praise your Charioteer of sacrifice, the Lord of men, Priest of the tribes, refulgent, Guest of night. Blazing amid dry plants, snatching amid the green, the Strong, the Holy Herald hath attained to heaven. 2 Him, Agni, Gods and men have made their chief support, who drinks the fatness aud completes the sacrifice. With kisses they caress the Grandson of the Red, like the swift ray of light, the Household Priest of Dawn. 3 Yea, we discriminate hisand the niggard’s ways: his branches evermore are sent forth to consume. When his terrific flames have reached the Immortals’ world, then men remember and extol the Heavenly Folk. 4 For then the net of Law, Dyaus, and the wide expanse, Earth, Worship, aud Devotion meet for highest praise, Varuna, Indra, Mitra were of one accord and Savitar and Bhaga, Lords of holy might. 5 Onward, with ever-roaming Rudva, speed the floods: over Aramati the Mighty have they run. With them Parijman, moving round his vast domain, loud bellowing, bedews all things that are within.
Sn nae tare ee eee
2 Completes the sacrifice: or, fills the assembly full. Grandson of the Red : ‘son of the brilliant Vayu.’— Wilson. Sprang from his own red glow, one fire being kindled fiom another.
3 Men remember : because then their prayers are granted.
5 Aramati; the earth.—-Sayana. Armaiti, of the Avesta, also means Earth Ea as well as Devotion or Piety. Parijman: ‘the circumambieut (Ind ra).’ ~~ Wilson.
6 The Asura: Dyaus himself,
6 Straightway the Rudras, Maruts visiting all men, Falcons of Dyaus, home-dwellers with the Asura,— Varuna, Mitra, Aryaman look on with these, and the swiftmoving Indra with swift-moving Gods.
7 With Indra have they found enjoyment, they who toil, in the light’s beauty, in the very Strong One’s strength ; The singers who in men’s assemblies forged for him, according to his due, his friend the thunderbolt.
8 Even the Sun’s Bay Coursers hath he held in check: each one fears [udra as the me BUIERE of all.
Unhindered, from the air’s vault thunders day by day the loud
triumphant breathing of the fearful Bull. = 5
9 With humble adoration show this day your song of praise to mighty Rudra, Ruler of the brave: |
With whom, the Eager Ones, going their ordered course, he
comes from heaven Self-bright, auspicious, strong to guard.
10 For these have spread abroad the fame of human kind, the Bull Brihaspati and Soma’s brotherhood. Atharvan first by sacrifices made men sure: through skill the Bhrigus were esteemed of all as Gods.
11 For these, the Earth and Heaven with their abundant seed, four-bodied Narisansa, Yama, Aditi, God Tvashtar Wealth-bestower, the Ribhukshanas, Rodast Maruts, Vishnu, claim and merit praise.
12 And may he too give ear, the Sage, from far away, the Dragon of the Deep, to this our yearning call. Ye Sun and Moon who dwell in heaven and move in turn, and with your thonght, O Earth and Sky, observe this well.
13 Dear to all Gods, may Ptishan guard the ways we go, the Waters’ Child and Vayu help us to success. Sing lauds for your great bliss to Wind, the breath of all: ye Asvins prompt to hear, hear this upon your way.
7 Worshippers are rewarded in heaven for the hymns and prayers with which they have strengthened aud armed Indra for his great deeds.
9 With whom: the Maruts.
10 Soma's brotherhood: all Gods who are entitled to drink Soma juice. Made men sure: gave them assurance of obtaining what they asked.
11 Four-bodied Nard sansa; Agni provided with four fires, or complete in all his parts. Ribhukshanas : Ribhus. Rodast : consort of the Maruts.
12 The Dragon of the Deep: Ahibudhnya, regent of the sea of air.
13 The Waters’ Child; Agni, born as lightning from the clouds.
B24 HE HYMNS OF [BOOK XxX.
14 With hymns of praise we sing him who is throned as Lord over these fearless tribes, the Self-resplendent One. We praise Night’s youthful Lord benevolent to men, the foeless One, the free, with all celestial Dames. 15 By reason of his. birth here Angiras first sang: the pressingstones upraised beheld the sacrifice— The stones through which the Sage became exceeding vast, and the sharp axe obtains in fight the beauteous place. HYMN XCIIL. Visvedevas, Mienry are ye, and far-extended, Heaven and Earth: both Worlds are evermore to us like two young Dames. Guard us thereby from stronger foe ; guard us hereby to give us strength. 2 In each succeeding sacrifice that mortal honoureth the Gods, He who, most widely known and famed for happiness, inviteth them.
3 Ye who are Rulers over all, great is your sovran power as Gods. Ye all possess all majesty: all must be served in sacrifice.
4 These are the joyous Kings of Immortality, Parijman, Mitra, Aryaman, and Varuna. What else is Rudra, praised of men? the Maruts, Bhaga, Pishana? 5 Come also to our dwelling, Lords of ample wealth, common partakers of our waters, Sun and Moon, When the great Dragon of the Deep hath settled down upon their floors, 6 And let the Agvins, Lords of splendour, set us free,— both Gods, and, with their Laws, Mitra and Varuna. Through woes, as over desert lands, he speeds tfo ample opulence.
14 The Self-resplendent One: Agni, Night’s youthful Lord: the Moon, Celestial Dames: the lunar asterisms.
15 Lhe Sage: Indra, according to Sayana, Sharp axe: the thunderbolt, The meaning of this stanza is obscure.
1 Lhereby... ..rereby : literally ‘by those’... .. ‘by these.’ Sayana supplies pdlanatk, protections, in both cases, The former may refer to the Maghavans, and the latter to the peaple in general.
4 Immortality ; or, the immortal world, Parijman: Roamer round ; Vayu. What elge: that is, Rudra is also one of these Kings. Pdshana; a lengthened form of the usual Piishan. a
5 Waters: libations of Soma juice. SAyana explains ndktam by rdtrau “by night.’ It is, as Prof. Ludwig has pointed out, a shortened form of nukshtam, ‘come ye.’ Upon their floors: ‘in their company in the firmamental (clouds),’— Wilson. The meaning is obscure,
6 He; the sacrificer whom these Gods protect,
Lad
7 Yea, let the Asvins Twain be gracious unto us, even Rudras, and all Gods, Bhaga, Rathaspati ; Parijman, Ribhu, Vaja, O Lords of all wealth Ribhukshanas.
8 Prompt is Ribhukshan, prompt the worshipper’s strong drink : may thy fleet Bay Steeds, thine who speedest on, approach. Not man’s but God’s is sacrifice whose psalm is unassailable.
9 O God Savitar, harmed by none, lauded, give us a place among wealthy princes. With his Car-steeds at once hath our Indra guided the reins and the car.of these men.
10 To these men present here, O Heaven and Earth, to us grant
lofty fame extending over all mankind. = Give us a steed to win us strength, a steed with wealth for victory.
11 This speaker, Indra—for thou art our Friend —wherever he may be, guard thou, Victor! for help, ever for help: Thy wisdom, Vasu! prosper him.
12 So have they strengthened this mine hymn which seems to take its bright path to the Sun, and reconciles the men: Thus forms a carpenter the yoke of horses, not to be displaced.
13 Whose chariot-seat hath come again laden with wealth and bright with gold,
Lightly, with piercing euds, as *twere two ranks of heroes ranged for fight.
14 This to Duhstma Prithavina have I sung, to Vena, Rama, to the nobles, and the King. They yoked five hundred, and their. love of us was famed upon their way.
15 Besides, they showed us seven-and-seventy horses here, Tanva at once displayed his gift, Parthya at once displayed his gift, and straightway Mayava showed his.
7 Raihaspati: the guardian of war-chariots. Cf. X. 64.10. Ribhukshanas : Ribhus. ,
"8 Ribhukshan: ‘the mighty (Indra).’—Wilson.
9 With his Cur-steeds : with us priests, who draw the chariot of sacrifice.
12 So have they strengthened: ‘May (the priests) strengthen.’—Wilson. The yoke: as the yoke keeps a pair of horses together so the hymn addressed to the Gods reconciles worshippers and fills them with like feelings of devotion.
13 Piercing ends: of the axle, which pass through the naves.
14 Duhsima Prithavdna, Vena, and Rima were Maghavans or wealthy institutors of sacrifices. Zo the King: dsure: to the Asura, lord or chief, Five hundred; horses or chariots.
15 Horses: there is no substantive in the text. Sdyana supplies gavdm,
526 THE RYMNS OF [BOOK X,
HYMN XCcly. Press-stones,
Luv these speak loudly forth ; let us speak out aloud: to the a loud speaking Pressing-stones address the speech ;
When, rich with Soma juice, Stones of the mountain, ye, united, swift to Indra bring the sound of praise.
2 They speak out like a hundred, like a thousand men: they cry aloud to us with their green-tinted mouths, While, pious Stones, they ply their task with piety, and, even before the Hotar, taste the offered food.
3 Loudly they speuk, for they have found the savoury meath : they make a humming sound over the meat prepared. As they devour the branch of the Red-coloured Tree, these, the well-pastured Bulls, have uttered bellowings.
4 They cry aloud, with strong exbilarating drink, calling on Indra now, for they have found the meath. Bold, with the sisters they have danced, embraced by them, making the earth reécho with their ringing sound.
5 The Eagles have sent forth their cry aloft in heaven; in the sky’s vault the dark impetuous ones have danced. Then downward to the nether stone’s fixt place they sink, and, splendid as the Sun, effuse their copious stream,
6 Like strong ones drawing, they have put forth all their
strength: the Bulls, barnessed together, bear the chariot-poles.
When they have bellowed, panting, swallowing their food, the sound of their loud snorting is like that of steeds,
7 To these who have ten workers and a tenfold girth, to these who have ten yoke-straps and ten binding thongs, To these who bear ten reins, the eternal, ging ye praise, to these who bear ten car-poles, ten when they are yoked.
I cl ae cee et Ed
Se ditentantaall till emmnaneaeetaticien aie)
cows. These horses, or cows, were presented to the priests. Ténva, Pérthya, and Aféyava are patronymics which do not occur again in the Rigveda.
Ludwig thinks that a quarrel had arisen between the Maghavans or nobles (stanza 14) and the Visas or people (stanza 9), and that the priests, who had reconciled the two parties, were presented with the chariots which had been prepared for battle. See stanza 13, in which, according to this explanation, nd should be rendered by ‘and not’ instead of ‘as 'twere.” The hymn, which is difficult and in parts almost unintelligible, is placed by Grasamann in his Appendix. me
Hotar ; ‘ (Agni) the invoker (of the gods)."—Wilson. Or the human Hotarcpriest may be intended.
8 Ked-coloured Tree: the Soma-plant. Well-pastured; the meaning of sibharud is obacure. See Hillebrandt, V. 4, I. 18.
4 The sisters: the fingers.
5 The Eagles: the rapidly moving celestial press-stones,
7 Ten workers; the fingera of both hands.
AY MN 95.) THE RIGVEDA, 527
8 These Stones with ten conductors, rapid in their course, with lovely revolution travel round ayd round. They have been first to drink the flowing Soma juice, first to enjoy the milky fluid of the stalk.
9 These Soma-eaters kiss Indra’s Bay-coloured Steeds : draining the stalk they sit upon the ox’s hide. Indra, when he hath drunk Soma-meath drawn by them, waxes in strength, is famed, is mighty as a Bull.
10 Strong is your stalk ; ye, verily, never shall be harmed: ye have refreshment, ye are ever satisfied. Fair are ye, as it were, through splendour of his wealth, hia in whose sacrifice, O Stones, ye find delight. .
11 Bored deep, but not pierced through with holes, are ye, O Stones, not loosened, never weary, and exempt from death, Eternal, undiseased, moving in sundry ways, unthirsting, full
of fatness, void of all desire.
12 Your fathers, verily, stand firm from age to age: they, loving rest, are not dissevered from their seat. Untouched by time, ne’er lacking green plants and green trees, they with their voice have caused the heavens and earth to hear.
13 This, this the Stones proclaim, what time they are disjoined,
and when with ringing sounds they move and drink the balm.
Like tillers of the ground when they are sowing seed, they mix the Soma, nor, devouring, minish it.
14 They have raised high their voice for juice, for sacrifice, striking the Mother Earth as though they danced thereon. So loose thou too his thought who hath effused the sap, and let the Stenes which we are honouring be disjoined.
HYMN XCV. Urvust. Purfravas.
Ho there, my consort! Stay, thou fierce-souled lady, and let us reason for a while together.
Such thoughts as these of ours, while yet unspoken in days gone by have never brought us comfort.
9 Zhe ow’s hide: spread underneath to catch and hold the droppings.
12 Your futhers: the mountains from which you came.
14 Striking the Mother Earth; ‘Earth’ is not in the text :— ‘they made a noise like (children) at play, stviking their mother.’—Wilson, I have followed Prof. Ludwig’s explanation.
The hymn is a dialogue between Purfiravas and Urvasi, and they are severally the Rishis of the stanzas which they speak. The dialogue, which igs sometimes almost unintelligible, contains the germa of a legend: which is related in the Sutapatha-Brdhmuna, reappears in the Muhdbhdrate and
ats
28 THE HYMNS OF [BOOK xX.
2 What am I now to do with this thy saying? Ihave gone from thee like the first of Mornings. Puriravas, return thou to thy dwelling: I, like the wind, am difficult to capture. 3 Like a shaft sent for glory from the quiver, or swift steed -winning cattle, winning hundreds, | The lightning seemed to flash, as cowards planned it. The ~ minstrels bleated like a lamb in trouble.
- 4 Giving her husband’s father life and riches, from the near dwelling, when her lover craved her, She sought the home wherein she found her pleasure, accepting day and night her lord’s embraces.
- 8 Thrice if the day didst thou embrace thy consort, though coldly she received thy fond caresses. so To thy desires, Purfiravas, I yielded: so wast thou king, O hero, of my body. 6 The maids Sujami, Sreni, Sumne-api, Charanyu, Granthint, and Hradecheksiwus,— These like red kine have hastened forth, the bright ones, and like milch-cows have lowed in emulation.
Purdnas, and forms the plot of the well-known drama, Vikramorvast, or The Hero and the Nymph. According to this legend, Urvast, an Apsaras or Nympb of heaven, has been banished to earth where she consents to live with King Purfiravas on condition that he takes care of her two pet rams, and that she never sees him unclothed. She lives with Purdravas for four years, when the Gandharvas or heavenly minstrels resolve to bring her back, They steal one of the rams by night. Purfiravas springs from his bed; the Gandharvas send on him a flash of magic lightning, and Urvast sees her husband naked. One of the conditions of the continuance of their union is broken, and the nymph instantly vanishes. Purfravas meets her afterwards and in vain implores her to return. At last she relents, and in due time a son is born to them. These are the main outlines of a somewhat varivusly told story.
1 Puriravas speaks, when he has met Urvasi again after her sudden departure.
2 Urvast replies.
8 Puriiravas speaks, reminding her of the circumstances in which she vanished. ‘ Yea,’ he says, ‘thou wentest from me with the speed of an arrow oraracer. The cowardly Gandharvas deluded us. They bleated like a lamb to make us think that ons of thy pets was in pain or danger, and then, by a flash of factitious lightning, made me visible to thee in my nakedness,’
4 Infe and riches: meaning, perhaps, as Prof. Ludwig suggests, the future grandson. Zhe near dwelling: her father-in-law’s huuse, where she spent much of her time, Her lover; her husband Purtiravas,
This stanza and the next are spoken by Urvst.
6 This stanza is ascribed by SAyana to Parfiravas, who mentions the names of the Apsarases who were the companions of Urvast after her Aight. They are compared to red kine, meaning, perhaps, bright flashes of lightning fol. ° lowed by the lowing or bellowing of the thunder. :
7 While he was born the Dames sate down together, the Rivers with free kindness gave him nurture; And then, Purtravas, the Gods increased thee for mighty battle, to destroy the Dasyus. : 8 When I,a mortal, wooed to mine embraces these heavenly nymphs who laid aside their raiment, Like a scared snake they fied from me in terror, like chariot horses when the car has touched them.
9 When, loving these Immortal Ones, the mortal hath converse
with the nymphs as they allow him. ‘ _ Like swaus they show the beauty of their bodies, like horses in their play they bite and nibble. ®
10 She who flashed brilliant as the falling lightning brought me delicious presents from the waters. Now from the flood be born a strung young hero! May Urvasi prolung her life for ever ! 11 Thy birth hath made me drink from earthly milch-kine: this power, Puraravas, hast thou vouchsafed me. I knew, and, warned thee, on that day. Thou wouldst not hear me. What sayest thou, when naught avails thee!
12 When will the son be born and seek his father? Mourner-like, will he weep when first he knows him? Who shall divide the accordant wife and husband, while fire is Shining with thy consort’s parents ?
7 Urvast speaks, reminding Purtiravas of the favour shown him at his birth, by the celestial Dames who were present, the Rivers who nursed him, and the Gods who gave him stvength. Another explanation is that in the first half of the stanza Usvast speaks, by anticipation, of the son whom she will bear to Purtiravas.
8 Puriravas complains of the shyness of the nymphs mentioned in stanza 6, with whose society he had songht to console himself. A mortal; meaning that if he had been a Godthei? behaviour would have been different. Ratment : dtkam : explained by Séyana as svakiyum rfipam, their own proper form.
9 Urvasi replies. The Apsarases, she says, as a rule only caquet with mortalmen. As they allow him: krdtubhir nd; see Geldner, V. S., 1. 276. Like swans: Siyana explains né@ here differently ;—‘ they (becoming) ducks do not show their bodies.’--Wilson.
10 Purfiravas speaks. Urvast, he says, did not treat him so coldly. from the waiters; of the firmament. From the food: from Urvasit who comes from the watery regions above. Sdyana explains andh differently :—‘a son able in act aud friendly to man has been born.’— Wilson.
11 Urvasi speaks. According to SAyana, whom Wilson, Grassmann, end Geldner follow, the translation of the first half-line would be:—‘Thon hast ‘ been born to give the earth protection.’ Warned thee on that day ; told thee, when I agreed to live with thee what would happen if the conditions of the agreement were not strictly observed. :
12 Puriravas speaks, Knows him; ‘on recognizing (me).’—Wilson, Or,
530 THE HYMNS OF [BOOK X., |
13 L will console him when his tears are falling: he shall not weep and cry for care that blesses. That which is thine, between us, will I send thee. Go home again, thou fool ; thou hast not won me.
14 Thy lover shall flee forth this day for ever, to seek, without return, the farthest distance. Then let his bed be in Destruction’s bosom, and there let fierce rapacious wolves devour him.
15 Nay, donot die, Purfiravas, nor vanish : let not the evil-omened wolves devour thee. With women there can be no lasting friendship: hearts of hyenas-are the hearts of women.
- When amid men in altered shape I sojourned, and through four antumns spent the nights among them, I tasted once a day. a drop of butter ; and even now with that am I contented.
17 I, her best love, call Urvast to meet me, her who fills air and measures out the region. Let the gift. brought by piety approach thee. Turn thou to me again: my heart is troubled.
18 Thus speak these Gods to thee, O son of [l&: As death hath verily got thee for his subject, , Thy sons shall serve the Gods with their oblation, and thou, moreover, shalt rejoice in Svarya.
eines vated
when. he knows wy story, knows how his father has been deserted, While fire 4s shining : so long as the father-in-law and mother-in-law who sanctioned the union live and maintain their household fire.
13 Urvast answers, That which is thine, between ue: our child, our common treasure. i:
14 Purtravas threatens to destroy himself,
15 Urvasi speaks this and the next stanza...
16 A drop of butter : one of the conditions on which the continuance of their union depended was that she should eat nothing but a small quantity of ghrita or clarified butter daily. See stanza 1],
17 Purtravas speaks, Her best love: visishihah here is evidently, as the Scholiast says, an epithet and nota name, meaning ‘most excellent,’ ‘most precious.’ /ilis air: representing the morning mist, or the first flush oflight, that spreads over the heavens before the rising of the sun.
_18 There is an hiatus between this stanza aud 17, an entire break of continuity. The fragment is ascribed to Urvast, who consoles Purtiravas by ~ telling him of the promise of the deities that after his death his sons shall offer sacrifice to the Gods. and he himself shall he blest in heaven. Son of ja: Purfravas, called Aila or son of 14 who was the daughter of Manu.
Some of the stanzas should be transposed, and their order should be, L, 2, 3, 4, 5, 16,-6, 7, 8, 9, 11, 12, 18, 14 15, 10.~Ludwig. |
Of this very difficult hymn there is a complete translation, with a very. full and generally convincing commentary (to both.of which I am indebted
- | (HYMN 96.] THE RIQGVEDA, 531
HYMN XCVI. Indra.
In the great synod will I laud thy two Bay Steeds: I prize the sweet strong drink of thee the Warrior-God,
His who pours lovely oil as ’twere with yellow drops. Let
' my songs enter thee whose form hath golden tints.
2 Ye who in concert sing unto the gold-hued place, like Bay Steeds driving onward to the heavenly seat, For Indra laud ye strength allied with Tawny Steeds, laud him whom cows content as ‘twere with yellow,drops.
3 His is that thunderbolt, of iron, golden-hued, gold-coloured, very dear, and yellow in his arms ; ® Bright with strong teeth, destroying with its tawny rage. In Indra are set fast all forms of golden hue.
4 As ifa lovely ray were laid upon the sky, the golden thunder- ' bolt spread out as in a race. That iron bolt with yellow jaw smote Ahidown. A thousand flames had he who bore the tawny-hued.
5 Thou, thou, when praised by men who sacrificed of old, hadst pleasure in their lands, O Indra golden-haired, = -~ All that befits thy song of praise thou welcomest,-the perfect pleasant gift, O Golden-hued from birth. J 6 These two dear Bays bring hither Indra on 1S car, Thunderarmed, joyous, meet for laud, to drink his fill. Many libations flow for him who loveth jhem: to Indra have the gold-hued Soma juices run. "
'
for much assistance), by Prof. Geldner, Vedische Studien, I. pp. 248—295. The myth has been discussed by von Roth, Jilustrations of the Nirukta, and Indische Studien, I. 1963 by Prof. Max Miiller, Oajford ssays (Chips, IV. 109f%.); by Prof, Adalbert Kuhn, Die Herabkunft des Feuers, pp. 85 ff; and by Professors Holtzmann and Oldenberg in more recent days. Professor Max Miiller considers the story to be ‘one of the myths of the Vedas which expresses the correlation of the dawn and the san.’ According to Dr. Goldatiicker, Urvast is the morning mist which vanishes away as.soon as Puriiravas the Sun displays himself. See Chambers's Uncyclopedia, let edition, under Purteavas. aaa
Throughout the hymn the poet rings the changes on words said to be derivatives of the root Ari, to take, as haryatd, delightsome, karydn, loving, havi, bay or tawny, Adrit, green, yellow, or gold-coloured) Cp, III. 44. These words are conjecturally explained by the Commentator, and are: susceptible of various renderings.
1 Ou: or fatness, fertilizing rain, a
2 Cows: milked for sacrificial purposes. F
3 Tawny rage: perhaps with reference to the effect of. anger on the face.— Ludwig. | 4 The tawny-hued ; the thunderbolt wielded by Indra,
y « e
8 DHA eu
532 THE HYMNS OF [BOOK &X.
7 The gold-hued drops have flowed to gratify his wish: the yellow drops have urged the swift Bays to the Strong.
He who speeds on with Bay Steeds even as he lists hath satisfied his longing for the golden drops.
8 At the swift draught the Soma-drinker waxed in might, the Iron One with yellow beard and yellow hair.
He, Lord of Tawny Coursers, Lord of fleet-foot Mares, will bear his Bay Steeds safely over all distress.
9 His yellovycoloured jaws, like ladles, move apart, what time, for strength, he makes the yellow-tinted stir,
When, (rhile the bow] stands there, he grooms his Tawny Steeds, when he hath drunk strong drink, the sweet juice that he loves.
10 Yea, to the Dear One’s seat in homes of heaven and earth the Bay Steeds’ Lord hath whinnied like a horse for food.
Then the great wish hath seized upon him mightily, and the
Belovéd One hath gained high power of life.
11 Thou, comprehending with thy might the earth and heaven, acceptest the dear hymn for ever new and new. O Asura, disclose thou and make visible the Cow’s belovad home to the bright golden Sun.
12 O Indra, let the eager wishes of the folk bring thee, delightful, gelden-visored, on thy car, That, pleased with sacrifice wherein ten fingers toil, thou mayest, at the feast, drink of our offered meath.
13 Juices aforetime, Lord of Bays, thou drankest; and thine especially is this libation. ‘ Gladden thee, Indra, with the meath-rich Soma: pour it down ever, Mighty One! within thee.
Se ee a a 7 To the Strong: to Indra; that they may be harnessed and come to the sacrifice, | 8 The Iron One: ‘iron-hearted Indra.’— Wilson. _9 For strength: for strengthening food. The yellow-tinted : his yellow jaws. 10 The Dear One must be the Soma, found both in heaven and earth, the
homes of Gods and men. According to Sdyana, Indra himself is meant. The Beloved One: Indra, whose vital vigour is increased by Soma-draughts.
11 Pie Cow's beloved home: the Cow may be the Sun whose home is the univers: which Indra will. allow Sarya to illumine.
12 Sacritice : according to Sdyana, the sacrificial Soma Juice which is preased aud prepared by the fingers of the priest, +
~~
HYMN 97.) PHE RIGVEDA. 533
HYMN XCVILI. Praise of Herbs.
Herss that sprang up in time of old, three ages earlier than the Gods,—
Of these, whose hue is brown, will I declare the hundred powers and seven.
2 Ye, Mothers, have a bundred homes, yea, and a thousand are your growths. Do ye who have a thousand powers free this my patient from disease. 3 Beglad and joyful in the Plants, both blossoming and bearing fruit, Plants that will lead us to success like mares who conquer in the race.
4 Plants, by this name I speak to you, Mothers, to you the Goddesses : Steed, cow, and garment may I win, win back thy very self, O man.
5 The Holy Fig tree is your home, your mansion is the Parna tree : Winners of cattle shall ye be if ye regain for me this man.
6 He who hath store of Herbs at hand like Kings amid a crowd of men,—- Physician is that sage’s name, fiend-slayer, chaser of disease, 7 Herbs rich in Soma, rich in steeds, in nourishment, in strengthening power,— All these have I provided here, that this man may be whole again. 8 The healing virtues of the Plante stream forth like cattle from the stall,— Plants that shall win me store of wealth, and save thy vital breath, O man.
9 Reliever is your mother’s name, and hence Restorers are ye ealled. Rivers are ye with wings that fly: keep far whatever brings disease. 10 Over all fences have they passed, as steals a thief into the fold. The Plants have driven from the frame whatever malady was there.
1 Three ages earlier than the Gods: ‘for the gods before the tliree. ages.’— Wilson. See Sutapatha-Bréhmana, VII. 2. 4, 26 (S. B. &., SLI. p. 388), 4 Steed, car, and garment: as my fee for curing you. . 5 Holy Fig-tree: the Asvattha, or Ficus Religiosa. Parna tree: the Paldsa, Butea Frondosa. Sacrificial vessels are made of the wood of these trees which are therefore said to be the home of plants used in religious ceremontes,
= oan
‘make use of, ’
534 THE HYMNS OF «(BOOK X.
11 When, bringing back the vanished strength, I hold these herbs within my band, | The apirit of disease departs ere he can seize upon the life. 12 He through whose frame, O Plants, ye creep member by - member, joint by joint,— From him yedrive away disease like somestrong arbiter of strife. 13 Fly, Spirit of Disease, begone, with the blue jay and kingfisher. Fly with the wind’s impetuous speed, vanish together with the storm. 14 Help every one the other, lend assistance each of you to each, All of you be accordant, givefurtherance to this speech of mine.
15 Let fruftful Plants, and fruitless, those that blossom, and the blossomless, Urged onward by Brihaspati, release us from our pain and grief ; 16 Release me from the curse’s plague and woe that comes from Varuna ; _ Free mefrom Yama’s fetter, from sinand offenceagainst the Gods. 17 What time, descending from the sky, the Plants flew earthward, thus they spake: No evil shall befall the man whom while he liveth we pervade. 18 Of all the many Plants whose King is Soma, Plants of hundred forms Thou art the Plant most excellent, prompt to the wish, sweet to the heart. 19 Oall ye various Herbs whose King is Soma, that o’erspread the earth, Urged onward by Brihaspati, combine your virtue in this Plant. 20 Unharmed be he who digs you up, unharmed the man for whom I dig: And let no malady attack biped or quadruped of ours.
21 All Plants that hear this speech, and those that have depart- . |
ed far away, Come all assembled and confer your healing power upon this Herb.
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12 Like some strong arbditer of strife: ‘like a mighty (prince) stationed in the midst of his host.’— Wilson.
13 With the blue jay and mingyisher : with the speed of the swiftest birds. ; Together with the storm: according to Sayana, ‘ perish along with the iguana.” | |:
15 Urged onward: Brihaspati, says Sdyana, is the deity who presides over mantras or spells and chars.
19 ‘This Plant: the medicinal herb’ which I, the physician, am about to
oad
HYUN 98.) THE RIGVEDA. 535
22 wie Soma as their Sovran Lord the Plants hold colloquy and. say : O King, we save from death the man whose cure a Brihman undertakes. .
23 Most excellent of all art thou, O Plant: thy vassals are the trees. Let him be subject to our power, the man who seeks to injure us.
AYMN XCVIII. The Gods.
Com, be thou Mitra, Varuna, or Pashan, come, O Bribaspati, to mine oblation : 7 With Maruts, Vasus, or Adityas, make thou Parjanya pour for Santanu his rain-drops. 2 The God, intelligent, the speedy envoy whom thou hast sent hath come to me, Devapi: Address thyself to me and turn thee hither: within thy lips will I put brilliant language. 3 Within my mouth, Brihaspati, deposit speech lucid, vigorous, and free from weakness, Thereby to win for Sautanu the rain-fall. The meath-rich drop from heaven hath passed within it.
4 Let the sweet drops descend on us, O Indra: give.us enough to lade a thousand wagons. Sit to thy Hotar task; pay worship duly, and serve the Gods, Devapi, with oblation. 5 Knowing the Gods’ good-will, Devapi, Rishi, the son of Rishtishena, sate as Hotar. He hath brotight down from heaven’s most lofty summit the ocean of the rain, celestial waters.
4 .
‘This Sikta is remarkable as representing one of two brothers, both of the Keshatriya caste, becoming the Purohita, or family priest, and Hotri or sacrificing priest, of the other who is the R4jd.’— Wilson.
1 Devapi addresses Brihaspati, who is identifiable with Mitra, Varuna,
- Pashan and others, in his special character of Purohita, or family Priest, of the Gods, and as the prototype of all human Purohitas. Wath Maruts: whether thou be attended by Maruts, Vasus, or, Adityas. For Suntanu. the brother of Devapi.
2 Brihaspati replies. 2rillsant language: a ‘brilliant hymn.’—Muir.
8 Devapi speaks, praying Brihaspati, as Lord of Speech (cp. X. 71. 1.), to inspire him with eloquence that he may address the Gods effectually. The mneuth-rich drop; the sweet eloquence for which he has prayed.
A Lhe sweet drope: of rain, , This stanza is spoken by Santanu.
_ | & Knowing: how to wid, oo 2
6 Gathered together in that highest ocean, the waters stood, by deities obstructed. . They hurried down set free by Arshtishena, in gaping clefts, urged onward by Devapi. 7 When as chief priest for Santanu, Devapi, chosen for Hotar’s duty, prayed beseeching, Graciously pleased Brihaspati vouchsafed him a voice that reached the Gods and won the waters. _8 O Agni whom Devapi Arshtishena, the mortal man, hath kindled in his glory, Joying in him with all the Gods together, urge on the sender of the rain, Parjanya. 9 All ancient Rishis with their songs approached thee, even thee, O Much-invoked, at sacrifices. We have provided wagon-loads in thousands: come to the solemn rite, Lord of Red Horses. 10 The wagon-loads, the nine-and-ninety thousand, these have been offered up to thee, O Agni. Hero, with these increase thy many bodies, and, stimulated, send us rain from beaven. ll Give thou these ninety’ thousand loads, O Agni, to Indra, to the Bull, to be his portion. Knowing the paths which Deities duly travel, set mid the Gods in heaven Aulana also. 12 O Avni, drive afar our foes, our troubles ; chase malady away and wieked demons. From this air-ocean, from the lofty heavens,send down ou us a mighty flood of waters.
foe see coe
“A ) 2 - - Arshtishena: patronymic, son of Rishtishena ; Devaépi. Chief priest : or family or household priest ; Purohita.
9 Wagon-loads: an extraordinary quantity of fuel for the sacrifice, as the occasion was one of the greatest importance.
11 A4u/dna: Santanu, as a descendant of Ula, appears to be meant. Accord- _ ing ty some scholars, anl4ntm means oblation or sacrificial offering, ‘The fact of Davapi being reputed as the author of this hymn, and as the pnrohita and hotri of his brother seeins to have led the legendary writers to invent the story of his becoming a Brahman, which (as mentioned by Professor Weber, /ndische Studien, i. p. 208) is recorded in the Salya-parvan of the Mahabharata, verses 2281 ff, where he is said to have attained this distinction at a certain place of pilgrimage called Prithtidaka ; where Sindhudvipa and , Visvamitra also were received into the higher caste.’—Muir, O. S. Zeats, I. 270 ff. For the legend on which the hymn is said to be based, quoted by Sdyana from the Nirukta, see Wilson’s Translation.
~1 O°
HYMN XCIX. Indra,
Wuat Splendid One, Loud-voiced, Far-striding, dost thou, well knowing, urge us to exalt with praises?
What give we hin? When his might dawned, he fashioned the Vritra-slaying bolt, and sent us waters.
He goes to end his work with lightning flashes: wide is the seat his Asura glory gives him.
With his Companions, not without his Brother, be quells this Saptatha’s magic devices.
3 On most anspicious path he goes to battle; he toiled to win heaven’s light, full fain to gain it; He seizel the hundred-gated castle’s treasure Py craft, unchecked, and slew the lustful demous.
to
4 Fighting for kine, the prize of war, and roaming among the herd he brings the young streams hither, Whore, footless, joined, withont a car to bear them, with jars for steeds, they pour their flood like butter.
5 Bold, unsolicited for wealth, with Rudras he came, the Blameless, having left his dwelling, Came, seized the food of Vamra and his consort, and left the couple weeping and unsheltered.
6 Lord of the dwelling, he subdued the demon who roared aloud, six-eyetl and triple-headed. Trita, made stronger by the might he lent him, struck down the boar with shaft whose point was iron.
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He raised himself on high and shot his arrow against the guileful and oppressive foeman.
Strong, glorieus, manliest, for us he shattered the forts of Nahus when he slew the Dasyus.
1 The qnestion in the first line is a rhetorical figure, the meaning beirig, How splendid is he (Indra) whom thon (the Yajaméua ?) urgest.us to exalt ! What give we him? what can we give him in returu for what he has done for us?
2 His Companions: the Maruts. His Brother: Vishnu. Who Saptatha was is uncertain. The word means Septimus, the seventh, and probably some Rakshaya or demon is intended.
3 The lustful demons: the exact meaning of gignddevda is uncertain. See VII. 21. 5 and note,
5 IJ can make nothing intelligible of the second line. ‘I think of the two (parents) of Vamra, who are free from fever. Having obtained (the enemy's) food, he alee aloud whilst stealing it.—Wilson. Vamra is mentioned in I. bl 9 112, 2
8 "lord of the dwelling: or, with Ludwig, The Lord and Giver. The renga’ a Dasa Visvariipa, son of Tvashtar. See X. 8. 8. The boar: Vritw
8 He, like a cloud that rains upon the pasture, hath found for
us the way to dwell in safety. When the Hawk comes in body to the Soma, armed with his
; iron claws he slays the Dasyus. | 9 He with his potent Friends gave up the mighty, gave Sushna
up to Kutsa for affliction. ‘He led the lauded Kavi, he delivered Atka as prey to him and
to his heroes. 10 He, with his Guds who love mankind, the Wondrous, giving like Varuna who works with magic, Was known, yet young, as guardian of the seasons; and he quelled Araru, four-footed demon. ; ctf aa ape ; 11 Through lauds of him hath Ausija Rijigvan burst, with the Mighty’s aid, the stall of Pipru. When the saint pressed the juice and shone as singer, he seized the forts and with his craft subdued them. 12 So, swiftly Asura, for exaltation, hath the great Vamraka conie
nigh to Indra. He will, when supplicated, bring him blessing: he hath brought
all, food, streugth, a happy dwelling. ) HYMN C. Visvedevas, Br, like thyself, O Indra, strong for our delight: here lauded, aid us, Maghavan, drinker of the Juice.
Savitar with the Gods protect us: hear ye Twain. We ask for freedom and complete felicity.
8 The Hawk; the fierce and swift Indra.
-9 Kavi: according to Sayana, Usani Kavya or son of Kavi is intended. Atha: see X. 49, 3, ‘
10 His Gods: the Maruts. draru: I follow Styana.” Cf. Satapatha-Bréhmand, 1.2 4.17 (S.B. BE. XII. 57) According to Prof. Ludwig's conjectural explanation the translation would be:—‘he measured out the year in four divisions.’
11 Augija: aon of Usij. But as this patronymic does not properly belong to Rijisvan, the word here may perhaps mean, ‘ vehement,’ ‘eagerly desirous.’ Pipru; one of the demons of drought. : .
12 Asura: Q divine and mighty Indra. For exaltation: of Indra, Vamraka ; a lengthened form of Vamra, the Rishi of the hymn. The last clause of the stanza is borrowed from X. 20. 10.
This hymn, which is obscure and in some places unintelligible, is placed by Prof. Grassmann in his Appendix. Dr, Muir has translated stanzas 1-—7 in O. S. Texts, TV. pp. 408, 409 (2nd edition),
_1 Ye Twain: Indra and Savitar. Freedom: dditim, Prof, M. Miiller translates differently.: ‘We implore Aditi for health and wealth.”
Or ito
gee ws x
2 Bring swift, for offering, the share that suits the time, to the pure-drinker Vayu, roaring as he goes, To him who hath approached the draught of shining milk. We ask for freedom and complete felicity. 3 May Savitar the God send us full life, to each who sacrifices, lives aright and pours the juice; That we with simple hearts may wait upon the Gods. We ask for freedom and complete felicity.
4 May Indra evermore be gracious unto us, and may King Soma meditate our happiness, Even as men secure the comfort ofafriend. We ask for freedom and complete felicity.
5 Indra hath given the body with its song and strength : Bribaspati, thou art the lengthener of life. The sacrifice is Manu, Providence, our Sire. We ask for freedom and complete felicity.
6 Indra possesseth might celestial nobly formed: the singer in the house is Agni, prudent Sage. He is the sacrifice in synod, fair, most near. We ask for freedom and complete felicity.
7 Not often have we sinned against you secretly, nor, Vasus, have we openly provoked the Gods. Not one of us, ye Gods, hath worn an alien shape. We ask for freedom and complete felicity.
8 May Savitar remove from us our malady, and may the Mountains keep it far away from where The press-stone as it sheds the meath rings loudly forth. We ask for freedom and complete felicity. 9 Ye Vasus, ‘let the stone, the presser, stand erect: avert all enmities and keep them far remote. Our guard to be adored is Savitar this God. We ask for freedom and complete felicity. 10 Hat strength and fatness in the pasture, kine, who are balmed at the reservoir and at the seat of Law. So let your body be our budy’s medicine. We ask for freedom and complete felicity.
2 Pure-drinker : drinker of pure Soma juice. 5 The sacrifice is Manu: we owe our existence and preservation to sacrifice, which is to us another Manu, the father of Aryan men. ;
- 6 The sacrifice in synod : ‘worthy of sacrifice at the altar.’— Wilson. 7 An alien shape: as sorcerers are accustomed to do. 10 Balmed at the reservoir: anointed before being milked. Sfyapa ex- _plains kése by goshthe, ‘in the cowstall.’ Let your body: may the milk, the produce of your bodies, offered in libation, keep our bodies in health. Or
340 DHE HYMNS OF [Book xX.
11 ‘The singer fills the spirit: all mens’ love hath he. Indra takes kindly care of those who pour the juice. For his libation is the heavenly udder full. We ask for freedom aud complete felicity. 12 Wondrous thy spirit-filling light, triumphant; thy hosts save from decay and are resistless. The pious votary by straightest pathway speeds to possess the best of all the cattle. HYMN CI. Visvedevas. Wax with one mind, my friends, and kindle Agni, ye who are many and who dwell together. Agni and Padhikrés and Dawn the Goddess, you, Gods with Indra, I call down to help us. 2 Make pleasant hymus, spin out your songs and praises: build ye aship equipped with oars for transport. Prepare the implements, make all things ready, and let the sacrifice, my friends, go forward. 3 Lay on the yokes, and fasten well the traces: formed is the furrow, sow the seed within it. Through song may we find hearing fraught with plenty; near to the ripened grain approach the sickle. 4 Wise, through desire of bliss from Gods, the skilful bind the traces fast, : And lay the yokes on either‘side. 5 Arrange the buckets in their place: securely fasten on the
straps. We will pour forth the well that hath a copious stream, fairflowing well that never fails. | .
‘may the body of the cow offered in sacrifice be the expiation for the body of the sacrificer, enabling him to attain swurga. Or may the milk be the corvective of the Soma.’~-Wilson.
ll The heavenly udder: the clouds of the firmament.
12 Save from decay: this is Prof, Ludwig’s interpretation of the obscure word jaraniprath, which means, according to Sdyana, replenishing the wealth of thy worshippers. The last line is explained differently by Sayana.—‘ (therefore) Duvasyu hastens in front of the victim cow, (leading it) with o straight cord.’— Wilson, According to the same authority the meaning of the refrain of stanzas 1—11 is :—‘ We long for the universal Aditi.’
lL Dadhikrds: pr ificati i sine tae hel . personification of the Morning Sun. See III.
2 Ship: sacrifice, represented under this figure.
5 i a this and the following stanzas sacrifice is figuratively spoken of as pl “e XTi gone and reaping. See Sutapatha-Brdhmana, VIL 2,.2. 4. (8, 5 The flowing Soma is an inexhaustible well.
i
HYMN 101. THE RIGVEDA. | B4l
6 I pour the water from the well with pails prepared and goodly straps, Unfailing, full, with plenteous stream.
7 Refresh the horses, win the prize before you: equip 4 chariot fraught with happy fortune. Pour forth the well with stone wheel, wooden buckets, the drink of heroes, with the trough for armour.
8 Prepare the cow-stall, for there drink your heroes: stitch ye the coats of armour, wide and many. Make iron forts, secure from all assailants: let not your pitcher leak: stay it securely.
9 Hither, for help, I turn the holy heavenly mind of you the Holy Gods, that longs for sacrifice. May it pour milk for us, even as a stately cow who, having sought the pasture, yields a thousand streams.
10 Pour golden juice within the wooden vessel: with stone-made axes fashion ye and form it.
Embrace and compass it with tenfold girdle, and to both chariot-poles attach the car-horse.
11 Between both poles the car-horse goes pressed closely, as in his dwelling moves the doubly-wedded.
Lay in the wood the Sovran of the Forest, and sink the well although ye do not dig it.
12 Indra is he, O men, who gives us happiness: sport, urge the giver of delight to win us strength. Bring quickly down, O priests, hither to give us aid, to drink the Soma, Indra Son of Nishtigrt.
eect h L CETTE TC TTT A ECC CLC LC rt
7 The sacrifice is a chariot; and the ritualisarace. The well; the stream of Soma juice. Stone wheel: with allusion to the press-stones.
8 The cow-stall: figuratively, for the place where the Soma is pressed, Coats of armour: the filters for straining the juice. ron forts: the safeguards obtained by sacrificing.
9 Milk: abundant blessing. ,
10 Stone-made: with allusion to the’press-stones. Tenfold girdle: the fingers of both hands. Both chariot-poles: the arms. The car-horse: the upper press-stone ; or the pestle.
11 The doudbly-wedded : the man who has two wives. The comparison is not clear. The Sovran of the Forest: the Soma plant. Sink the well: ‘store up the juice.’— Wilson.
12 T follow Sayana in his interpretation of the first line. Von Roth, Ludwig, and Grassmann explain it differently. Nishktigri : meaning according to Saéyana, ‘she who swallows up her rival wife Nishti, 1. e. Diti,’ is said to be Aditi, the mother of Indra,
- THE HYMNS OF {BOOK X,
HYMN CII. Indra, For thee may Indra boldly speed the car that works on either
side. Favour us, Much-invoked! in this most glorious fight against
the raiders of our wealth. 2 Loose in the wind the woman’s robe was streaming what time
she won a car-load worth a thousand. The charioteer in fight was Mudgalani: she, Indra’s dart, heap-
ed up the prize of battle. -3 O Indra, cast thy bolt among assailants who would slaughter us : P The weapon “both of Dasa and of Arya foe keep far away, O | Maghavan. _ 4 The bull in joy had drunk a lake of water. His shattering
_ horn encountered an opponent. Swiftly, in vigorous strength, eager for glory, he stretched his
forefeet, fain to win and triumph. 5 They came anear the bull; they made him thunder, made him ‘pour rain down ere the fight was ended. And Mudgala thereby won in the contest well-pastured kine in hundreds and in thousands. 6 In hope of victory that bull was harnessed: Kesi the driver
urged him on with shouting. As he ran swiftly with the car behind him his lifted heels press-
ed close on Mudgalani.
The deified subject of the hymn is said to be, alternatively, Drughana (Mace, Club or Hammer. See stanza 9). The Rishi is Mudgala. «
According to the legend quoted by Sfyana, all Mudgala’s cattle had been stolen except an ald ox which he harnessed to his wagon and went in pursuit of the robbers. He threw his club or mace before him, which showed him the way to the thieves, and thua recovered his property.
__ 1 For thee: O Mudgala, That works on either side: mithdkrttam : according to Sayana=asahdyum, ‘that has no companion.’ The meaning is uncertain. ; ,
2 Mudgalant : Mudgala’s wife. Jndra’s dart: sped swiftly on her way by ndra.
3 This stanza seems to be an interpolation.
4 The bull : apparently one of the buffaloes which drew the chariot of Mudgalént’s chief opponent. Had drunk: just before the fight began. ncountered an opponent ) meaning, perhaps, that feeling uneasy he hung his head and struck the ground with his horns. ‘He cleft the mountain peak, he went against the enemy. ’-~ Wilson,
6 fn hope of victory: kakdérdave: the meaning is uncertain ; according to Sdyana, ‘for the destruction of the enemy.’ Ludwig thinks that the farther
end of the chariot-pole is intended. | '
HYMN 102.] THE RIGVEDA. —: » 543
7 Deftly for him he stretched the car-pole forward, guided the bull thereto and firmly yoked him. Indra vouchsafed the lord of cows his favour: with mighty steps the buffalo ran onward.
8 Touched by the goad the shagzy beast went nobly, bound to the pole by the yoke’s thong of leather. Performing deeds of might for many people, he, looking on the cows, gained strength and vigour.
9 Here look upon this mace, this bull’s companion, now lying midway on the field of battle. Therewith hath Mudgala in ordered contest won for cattle for himself, a hundred thousand. a
10 Far is the evil: who hath here heheld it? Hither they bring the bull whom they are yoking. To this they give not either food or water. Reaching beyond the pole it gives directions.
11 Like one forsaken, she hath found a husband, and teemed as if her breast were full and flowing. | With swiftly-racing chariot may we conquer, and rich and blesséd be our gains in battle. 12 Thou, Indra, art the mark whereon the eyes of all life rest, when thou, A Bull who drivest with thy bull, wilt win the race together with thy weakling friend.
oe
7 Mudgala’s better fortune is now related. For him: for his own buffalo. _ He: Mudgala. Car-pole: I follow Ludwig’s conjecture 3 but it is uncertain what part of the chariot the pradhé was ; ‘the periphery of the wheel,’ according to the St. Petersburg Lexicon; ‘the frame of the waggon.’—Wilson. Sayana’s explanation is not very clear, but he seems to think that the linchpin is intended. None of these three explanations seems suitable here. The lord of cows: the bull buffalo.
9 Mace: drughaném: according to SAyana, the club which Mudgala had carried with him on his expedition, and which, together with the ox thatdrew his car had enabled him to recover his cattle. Lying midway: after the vic-
tory, the King had thrown down his mace-upon the field of batile.—Ludwig.
10 I find this stanza unintelligible. Perhaps the second line contains the germ of that part of the legend which mentions the club thrown in front of the chariot to point out the way that the robbers had taken.
11 Like one forsaken: parivriktéy:. ‘Av~. +-*'t Mudgaléni was a parivrikté [a wife lightly esteemed in: + ) -. 1 the favourite wife} who made amends for her sterility by driving her husband’s chariot to battle and bringing bim back victorious, with the booty which she had helped him to gain instead of the children that she had not borne him.’— Ludwig. 2
12 With thy bull; thy fierce and atrong thunderbolt. With thy weakliag friend : with the mortal man whom thou protectest, and who is weak and effeminate in comparison with thee. : .
The hymn is fragmentary, and it seems impossible to interpret it fully and
B44 ) THE HYMNS OF [BOOK X. HYMN CII pie
Swirt, rapidly striking, like a bull who sharpens his horns, terrific, stirring up the people, With eyes that close not, bellowing, Sole Hero, Indra subdued at once a hundred armies. 9, With him loud-roaring. ever watchful, Victor, bold, hard to overthrow, Rouser of battle, Indra the Strong, whose hand bears arrows, conquer, ye warriors, now, now vanguish in the combat. 8 He rules with those who carry shafts and quivers, Indra who with his band brings hosts together, . . | Foe-conquering, strong of arm, the Soma-drinker, with mighty bow, shooting with well-laid arrows. 4 Brihaspati, fly with thy chariot hither, slayer of demons, driving off our foemen. Be thou protector of our cars, destroyer, victor in battle, breaker-up of armies, 5 Conspicuous by thy strength, firm, foremost fighter, mighty aud fierce, victorious, all-subduing, The Son of Conquest, passing men and heroes, kine-winner, mount thy conquering car, O Indra. 6 Cleaver of stalls, kiue-winner, armed with thunder, who quells an army and with might destroys it,— Follow him, brothers! quit yourselves like heroes, and like this Indra show your zeal and courage. 7 Piercing the cow-stalls with surpassing vigour, Indra, the pitiless Hero, wild with anger, ‘ Victor in fight, unshaken and resistless,—may he protect our armies in our battles. 8 Indra guide these: Brihaspati precede them, the guerdon, and the sacrifice, and Soma ; And let the banded Marnts march in forefront of heavenly hosts that conquer and demolish.
satisfactorily. Ihave followed in some stanzas the interpretations of the authors of Vedische Studien, I, pp. 124 and 188. But see the later translation and exhaustive discussion by Prof. Geldner in Part IL. pp. 1—22, and Prof. Ludwig's remarks thereon in Veber die nevesten Arbeiten auf dem Gebiete der Roveda-forschung. a
The hymn is a prayer for aid and victory in battle. 8 Guide these: be the leader of our troops. The guerdon: ddkshind: the reward of the priests who perform the sacrifice offered before battle,
HYMN 104.] THE RIGVEDA, B45
9 Ours be the potent host of mighty Indra, King Varuna, and Maruts, and Adityas. Uplifted is the shout of Gods who conquer high-minded Gods who cause the worlds to tremble,
10 Bristle thou up, O Maghavan, our weapons: excite the spirits of my warring heroes. Urge on the strong steeds’ might, O Vritra-slayer, and let the din of conquering cars go upward.
11 May Indra aid us when our flags are gathered : victorious be the arrows of our army.
May our brave men of war prevail in battle. Ye Gods, protect us in the shout of onset.
12 Bewildering the senses of our foemen, seize thou their bodies and depart, O Apva. Attack them, set their hearts on fire and burn them: so let our foes abide in utter darkness.
13 Advance, O heroes, win the day. May Indra be your sure defence. Exceeding mighty be your arms, that none may wound or injure you.
HYMN CIV. Indra, Soma hath flowed for thee, Invoked of many! Speed to our sacrifice with both thy Coursers. "
To thee have streamed the songs of mighty singers, imploring. Indra, drink of our libation.
2 Drink of the juice which men have washed in waters, and fill thee full, O Lord of Tawny Horses.
O Indra, hearer of the laud, with Soma which stones have mixed for thee enhance thy rapture.
3 To make thee start, a strong true draught I offer to thee, the Bull, O thou whom Bay Steeds carry.
Here take delight, O Indra, in our voices while thou art hymned with power and all our spirit.
40 Mighty Indra, through thine aid, thy prowess, obtaining life, zealous, and skilled in Order,
11 When our flags are gathered: ‘apparently comparable with the signis collatis of the Romans.’—-Ludwig.
12 Apuvé: according to Sayana, a female deity who presides over sin; according to Mahidhara, sickness, or fear. Apparently Apv4i was a sort of colic, or dysentery, likely to attack soldiers in the field. And depart: or, pass us by ; do not attack us.
3 True; which produces the results expected in the shape of favour.
5 THE HYMNS OF [BOOR X,
Men in the house who share the sacred banquet stand singing praise that brings them store of children. 5 ‘Through thy directions, Lord of Tawny Coursers, thine who art firm, splendid, and blest, the people Obtain most liberal aid for their sulvation, and praise thee, Indra, through thine excellencies.
6 Lord of the Bays, come with thy two Bay Horses, eome to our prayers, to drink the juice of Soma. To thee comes sacrifice which thou acceptest: thou, skilled in holy rites, art he who giveth. 7 Him of a thousand powers, subduing foemen, Maghavan praised with hymns and pleased with Soma,— ven him our songs approach, resistless Indra: the adorations of the singer laud him.
8 Fhe way to bliss for Gods and man thou foundest, Indra, seven lovely floods, divine, untroubled, Wherewith thou, rending forts, didst move the ocean, an nine-and-ninety flowing streams of water.
8 Thou from the curse didst free the mighty Waters, and as their only God didst watch and guard them. © Indra, cherish evermore thy body with those which thou | hast won in quelling Vritra. 10 Heroic power and noble praise is Indra: yea, the song wor- ; ships him invoked of muny. Vritra he quelled, and give men room and freedom: Sakra, victorious, hath conquered armies. , 1] Call we on Maghavan, auspicious Indra, best Hero in this fight where spoil is gathered, The Strong, who listens, who gives aid in bdttles, who slays the Vritras, wins and gathers riches.
HYMN CY. Taden:
Wen, Vasu, wilt thou love the land? Now let the channel bring the stream. The juice is ready to ferment.
8 Didst move the oceun: didst bring the sea of rain from heaven,
9 These: waters.
11 This is the concluding verse of several hymns of the VisvAmitras in Book III. -_—- ,
1 Vasu: Indra, Let the channel bring the stream; to the So jui
; ma juic which has stcod long enough tor fermentation —Ludwig. The plirsegoliey is very obseure, and Siyana gives a totally different explanation.—‘ When will he, (like) a dam, obstruct and let Iyose the long-protracced libation for the sake of. wind-driven (rain), ?’— Wilson,
HYMN 105,] THE RIGVEDA. B47
2 He whose two Bay Steeds harnessed well, swerving, pursue
the Bird’s tail-plumes, With flowing manes, like heaven and earth, he is the Lord with power to give. : 3 Bereft of skillis Indra, if, like some out-wearied man he fears -The sinner, when the Mighty hath prepared himself for victory.
4 Indra with these drives round, until he meets with one to worship him: Indra is Master of the pair who snort and swerve upon their way. 5 Borne onward by the long-maned Steeds who stretch themselves as *twere for food, . The God who wears the helm defends them with, his jaws.
6 The Mighty sang with Lofty Ones: the Hero fashioned with his strength, Like skilful MAtarisvan with his power and might,
7 The bolt, which pierced at once the vitals of the Dasyu easy to be slain, With jaw uninjured like the wondrous firmament.
8 Grind off our sins: with song will we conquer the men who sing no hymns: Not easily art thou pleased with prayerless sacrifice.
9 When threefold flame burns high for thee, to rest on poles of sacrifice, Thou with the living joyest in the self-bright Ship.
2 The Bird: the allusion seems to be to a race between the horses of Indra and those of Sdirya or the Sun who is the Bird of the heavens.—Ludwig. Like heaven and eurth: the meaning of rajfis unknown. SAyana explains the word by ‘heaven and eart/i,’ or ‘sun and moon ;’ but these are mere guesses, Prof, Ludwig thinks that two animals of some kind (‘rajitiere,’ ‘raji-beasta’) are meant. In VI. 26. 6, Raji is said by Sayana to be the name of a maiden.
3 The sinners; Vritra, the chief of sinners, according to Sayana. Or pépaje may bea verb, and the stanza may be rendered :-—-‘ Without them Indra holds him still, like a man weary and alarmed, When he hath made himself ready for noble deed.’—See Pischel, Vedische Studien, I, p. 198,
4 13 Master: \iterally ‘hero,’ The meaning apparently is that when Indra meets with a worshipper he stops his horses and attends the sacrifice,
5 Who wears tha helm: siprinivdn ; ‘ possessing mighty jaws,’— Wilson. With his jaws; with his roar, the thunder.
6 Lofty Ones; the Maruts.
7 The stanza is obscure. I follow Prof. Ludwig’s interpretation of hirtmasé hirtman, which mean, according to Sayana, ‘gold-bearded’ and ‘lord of bay horses.’ .
8 Grind of: remove them by whetting. ‘Oomminute.’—Wilgon.
9 Threefold flame: of the three sacred fires. The living: the sacrificer.
' The selyf-bright Ship: the sacrifice ; ‘the veasel of thy glory.’—-Wilaon, ~ .
im Wut sive
10 Thy glory was the speckled cup, thy glory was the flawless scoop Wherewith thou pourest into thy receptacle.
11 As hundreds, O Immortal God, have sung to thee, so hath Sumitra, yea, Durmitra praised thee here, : What time thou holpest Kutsa’s son, when Dasyus fell, yea, holpest Kutsa’s darling when the Dasyus died.
HYMN CVI. Asvins,
Tas very thing ye Twain hold as your object: ye weave your songs as skilful men weave garments.
That ye may come united have I waked you: ye spread out food like days of lovely weather.
9, Like twosplough-bulls ye move along in traces, and seck like eager guests your bidder’s banquet. Ye are like glorious envoys mid the people: like bulls, approach the place where ye are watered.
3 Like the two pinions of a bird, connected, like two choice animals, ye have sought our worsbip. Bright as the fire the votary hath kindled, ye sacrifice in many a spot as roamers.
4 Yeare our kinsmen, like two sons, two fathers, strong in your splendour and like kings for conquest ;
Like rays for our enjoyment, Lords to feed us, ye, like quick hearers, have obeyed our calling.
9 Like giants, ye will find firm ground to stand on in depths, like feet for one who fords a shallow. :
Like ears ye will attend to him who orders: ye Two enjoy our wondrous work as sharers.
Like toiling bees ye bring to us your honey, as bees into the hide that opens downward.
10 Cup: upaséchant: a ladle or cup used for sprinkling. Thy recentacle - drinking-vessel, or perhaps Agni, that fs, the fire, may he Pntended. we
11 Sumitra and Durmztra are alternative names of the Rishi of the hymn. Kutsa’s son: Durmitra himself, according to Sayana.
ae metres in some be are somewhat irregular, the meanings of some words are uncertain, and the hymn generally is obscure, Prof, has placed the hymn in his Appendix, StaSeaaon
4 Like rays for our enjoyment: ‘like brooms to swee ith,’ ding See eep with, according to
woe webe attempt the hopeless task of trans which nearly every word is a difficult riddle. See Appendix,
10 The hide that opens downward: the hone set compared to a waterate inverted, I seal bert an intelligibly the second line :—‘like two abourers you are dripping with perspiration, like a ti cow eati weet herbage, you attend (the sacrifice).’— Wilson, ; Taney Sener ENE?
lating stanzas 5, 6, 7, 8, in
11 May we increase the laud and gain us vigour: come to our song, ye whom one chariot carries. Filled be our kine with ripened meath like ‘glory: Bhitdinsa hath fulfilled the Asvins’ longing.
- HYMN OVI Dakshin&.
Tumse men’s great bounty hath been manifested, and the whole world of life set free from darkness. | Great light hath come, vouchsafed us by the Fathers: ap-
parent is the spacious path of Guerdon.
2 High up in heaven abide the Guerdon-givers: they who give steeds dwell with the Sun for ever. . They who give gold are blest with life eternal: they who give robes prolong their lives, O Soma.
‘3 Not from the niggards—for they give not freely—comes Meed at sacrifice, Gods’ satisfaction : Yea, many men with hands stretched out with Guerdon present their gifts because they dread dishonour.
4 These who observe mankind regard oblation as streamy Vaya and light-finding Arka. They satisfy and give their gifts in synod, and pour in streams the seven-mothered Guerdon. 5 He who brings Guerdon comes as first invited: chief of the hamlet comes the Guerdon-bearer. Him Laccount the ruler of the people who was the first to introduce the Guerdon.
6 They call him Rishi, Braman, Sima-chanter, reciter of the laud, leader of worship.
The brightly-shining God’s three forms he knoweth who first bestowed the sacrificial Guerdon.
ie.
The hymn eulogizes Dakshina, the largess, guerdon, or honorarium presented by the institutors of the sacrifices to the priests who perform the ceremonies. The yajamdnas who give this guerdon liberally are alternatively the deified subjects of the hymn.
1 These men: the wealthy institutors of the sacrifice, Futhers: who are the embodiments and guardians of the light,
4 These who observe mankind; the Maghavans or wealthy nobles, who do ‘ not consider the cost of sacrifice, but regard it as an occasion that enables them to show their liberality, and to gain the favour of Vayu, the Wind-God who brings countless showers of rain, and Arka or the Sun who brings the light. Seven-mothered : originating in, and accompanying, seven forms of sacrifice; or, regulated by the seven priests.
6 Three forms ; Agni as the Sun, lightning, and fire.
7 Guerdon bestows the horse, bestows the bullock, Guerdon .
bestows, moreover, gold that glisters. " Guerdon gives food which is our life and spirit. He who is wise takes Guerdon for his armour.
8 The liberal die not, never are they ruined: the liberal suffer
neither harm nor trouble. The light of heaven, the universe about us,—all this doth
sacrificial Guerdon give them. 9 First have the liberal gained a fragrant dwelling, and got themselves a bride in fair apparel. ’ The liberal have obtained their dranght of liquor, and conquered fhose who,unprovoked, assailed them. 10 They deck the fleet steed for the bounteous giver: the maid
adorns herself and waits to meet hiny. His home is like a lake with lotus-blossoms, like the Gods’
palaces adorned and splendid. 11 Steeds good at draught couvey the Jiberal giver, and lightly rolling ‘moves the car of Guerdon. ' Assist, ye Gods, the liberal man in battles: the liberal giver conquers foes in combat. AYMN CVIII. Sarama, Panis.
Wuat wish of Saram4 hath brought her hither? The path leads far away to distant places.
What charge hast thou for us? Where turns thy journey ? Row hast thou made thy way o’er Rasd’s waters. :
2 I come appointed messenger of Indra, seeking your ample stores of wealth, O Panis. r This hath preserved me from the fear of crossing: thus have I made my way o’er Rasa’s waters.
9 Draught of liquor: antuhpéyam strdydh: ‘deep potations of wine.’—Wilson.
The maid adorns herself ; ‘he obdtaina a brilliant damsel for his portion. —ALuir.
ll Car of Guerdon: of I. 128, 1,
The hymn is a colloquy between Saramé, the messenger of the Gods or of Indra (see I. 62. 3, note ; 72. 8; ILL. 81. 6; V. 45, 8), and the Panis or envious | demons who have carried off the cows or rays of light which Indra wishes to recover. Saramé and the Panis are alternately subject and Rishi.
1 The Panis address Saram& who has found her way to the rocky atrongholdin which the stolen cows are imprisoned. The Panis apeak the uneven stanzas, with the exception of stanza 11, and Saram4 the even. Rasf is in this place a mythical stream that flows round the atmosphere and the earth. See V. 41,15. In I. 112. 12, and V. 53. 9, Rasi appears to be a river of the see Eroeably an affluent of the Indus. See Zimmer, Altindisches Leben,
‘ 3 F i $ , = a ‘
AYMAN 108.] THE RIGVEDA. 551
&
3 What is that Indra like, what is his aspect whose envoy, Sarama, from afar thou comest ? Let hima approach, and we will show him friendship: he shall be made the herdsman of our cattle.
4 I know him safe from harm: but he can punish who sent me hither from afar as envoy. Him rivers flowing with deep waters hide not. Low will ye lie, O Panis, slain by Indra.
5 These are the kine which, Sarama, thou seckest, flying, O Blest One, to the ends of heaven. Who will loose these for thee withont a batile ? ae a, and sharppointed are our warlike weapons.
6 Even if your wicked bodies, O ye Panis, were eal your words are weak for wounding ; And were the path to you as yet unmastered, Brihaspati in neither case will spare you. 7 Paved with the rock is this our treasure-chamber ; filled full of precious things, of kine, and horses. These Panis who are watchful keepers guard it. In vain hast thou approached this lonely station.
8 Rishis will come inspirited with Soma, Angirases unwearied, and Navagvas. This stall of cattle will they part among them: then will the Panis wish these words unspoken.
9 Even thus, @ Sarama, hast thou come hither, forced by celestial might to make the journey. — Turn thee not back, for thou shalt be our sister: O Blest One, we will giye thee ‘of the cattle. 10 Brotherhood, sisterhood, [ know aot either: the dread Angirases and Indra know them. They seemed to long for kine when I departed. Hence, into distance, be ye gone, O Panis. 11 Hence, far away, ye Panis! Let the cattle lowing come forth as holy Law commandeth, Kive which Brihaspati, and Soma, Rishis, sages, and pressingstones have found when hidden.
6 Weak for wounding: ‘not in the place of armies.’ — Wilson. Brikaspedi : : as Indra’s companion and ally in battle,
8 Navaguas: members of a mythological family, forming a division of the Angirases or closely connected with them, Wish these words naspoken: more literally, reject them from their mouths; retract their dlreate.
10 Know them: ‘are allied by such ties of kingship.
V1 Tt ig uncertain to whom this stanza is to be ascribed. Sayana assigns it to Baramé. Prof, Ludwig thinks that Brihaspati may be the speaker. Press- | tiny: “stones : which prepare the Sona juice that inspirits Ludra.
“~ HYMN CIX. Visvedevan, THESE first, the boundless Sea, and Matarisvan, fierce-glowing Fire, the Strong, the Bliss-bestower, ;
And heavenly Floods, first-born by holy Order, exclaimed against the outrage on a Brahman. 2 King Soma first of all, without reluctance, made restitution of
the Brahman’s consort. Mitra and Varuna were the inviters: Agni as Hotar took her
hand and led her. 3 The man, her pledge, must by her hand be taken when they have cried, She is a Brahman’s consort. She stayed not for a herald to conduct her: thus is the kingdom of a ruler guarded. 4 Thus spake of her those Gods of old, Seven Rishis who sate them down to‘their austere devotion : Dire is a Brahman’s wife led home by others: in the supremest heaven she plants confusion. 5 The Brabmach&ri goes engaged in duty: he is 4 member of the Gods’ own body. Through him Brihaspati obtained his consort, as the Gods gained the ladle brought by Soma. 6 So then the Gods restored her, so men gave the woman back again, The Kings who kept their promises restored the Brahman’s wedded wife. 7 Having restored the Brahman’s wife, and freed them, with Gods’ aid, from sin, : They shared the fulness of the earth, and won themselves extended sway.
The hymn has heen translated by the authors of Siehenzig Lieder des Rigveda, See also Mme. Zénaide Ragozin, Vedic India, p. 256.
prea
1 Outrage on a Brahman: ‘Brahmé’s sin,’ aceording to Sayana,
5 Rrahmachtrt: a religious student. For his glorification, see Hymns of the Atharva-veda, X1.5. The ladle: jukvam: Prof Ludwig takes it to be a proper name :—~‘ Juhi, O Gods, conducted home by Soma.’
‘ ‘The wife of a Brahman appears to have been taken to his home by a Ksha-
| triya, and then restored. A legend quoted by Sdyana says that Juha or Vak,
| the wife of Brihaspati who is identified with Brahma, had been deserted by
i her husbind, The Gods then cangulted tarather au +4 +ha means of expiating
| his sin, and restored her to him. See vo. 5 «Peo Canta,
| The hymn is an almost unintelligible fragment and of comparatively late origin. .
HYMN 110.] UHE RIGVEDA. 55S HYMN Cx, | Apris,
THou in the house of man this day enkindled worshippest ' Gods as God, O Jitavedas. Observant, bright as Mitra, bring them hither: thou art a sapient and foreknowing envoy.
2 Tantnapat, fair-tongued, with sweet meath balming the paths and ways of Order, make them pleasant. Convey our sacrifice to heaven, exalting with holy thoughts our hymns of praise and worship.
3 Invoked, deserving prayer and adoration, O Agni, come accordant with the Vasus. ee Thou art, O Youthful Lord, the Gods’ Invoker, so, best of Sacrificers, bring .them quickly. 4 By rule the Sacred Grass is scattered eastward, a robe to clothe this earth when dawns are breaking. Widely it spreads around and far-extended, fair for the Gods and bringing peace and freedom.
Let the expansive Doors be widely opened, like .wives who deck their beauty for their husbands.
Lofty, celestial, all-impelling Portals, admit the Gods and vive them easy entrance.
6 Ponring sweet dews let holy Night and Morning, each close to each, be seated at their station,—
Lofty, celestial Dames with gold to deck them, assuming all their fair and radiant beauty.
7 Come the two first celestial sweet-voiced Hotars, arranging sacrifice for man to worship, As Singers who inspire us in assemblies, showing the eastward light with their direction.
8 Let Bharati come quickly to our worship, and Ia showing like a human being. So let Sarasvati and both her fellows, deft Goddesses, on this fair grass be seated.
9 Hotar more skilled in sacrifice, bring hither with speed to-day God Tvashtar, thou who knowest, Even him who formed these two, the Earth and Heaven, the Parents, with their forms, and every creature.
a
See preceding hymns addressed to the same deities and deified objects: I, 18; 142,188; U1. 3; 11.4; V. 5; VII. 2; and IX. 5: 1 Jdiavedas and Tantnapdi are names of Agui. The Doors of the sacrificial ~ ehamber represent the portals of the eastern heaven. Vanuspudi is the sacrificial post to which the victim is tied.
B54 THE HYMNS OF [BOOK X,
10 Send to our offerings which thyself thou balmest the Com-
panies of Gods in ordered season. Agni, Vanaspati the Immolator sweeten our offered gift with
meath and butter. 11 Agni, as soon as he was born, made ready the sacrifice, and
was the Gods’ preceder. May the Gods eat our offering consecrated according to this
true Priest’s voice and guidance.
HYMN CXI. Indra.
Brine forth your sacred song ye prudent singers, even as are the thoughts of human beings. _ Let us draw Indra with true deeds anear us: he loves our songs, the Hero, and is potent. 2 The hymn shone brightly from the seat of worship: to the kine came the Bull, the Heifer’s Offspring. With mighty bellowing hath he arisen, and hath pervaded even the spacious regions. 3 Indra knows, verily, how to hear our singing, for he, victorious, made a path for Surya. He made the Cow, and he became the Sovran of Heaven, primeval, matchless, and unshaken. 4 Praised by Angirases, Indra demolished with might the works of the great watery monster. . Full many regions, too, hath he pervaded, and by his truth supported earth’s foundation, 5 The counterpart of heaven and earth is Indra: he knoweth all libations, slayeth Sushna. The vast sky with the Sun hath he extended, and, best of pillars, stayed it with a pillar, 6 The Vritra-slayer with his bolt felled Vritra: the magic of the godless, waxen mighty, Here hast thou, Bold Assailant, boldly conquered.. Yea, then thine arms, O Maghvan, were potent.
2 The kine: who are milked for sacrificial purposes. The Bull: Indra. The Heifer's Offering: op. IV. 18.10: ‘The Heifer hath brought forth the strong, the mighty, the unconquerable Bnil, the furious Indra’ The Heifer is Aditi,
3 He made the Cow: the words ménim .. .. ..gdh, the cow, ‘the female of the bull’—Muir; ‘Des Stieres Weib,’—Grassmann,—are difficult. Prof, | Ludwig suggests that the earth may be intended.
4 Watery monster; Arbuda, a demon of the clouds. See X. 67, 12.
HYMN 112] THE RIGVEDA. | 555
7 When the Dawns come attendant upon Sirya their rays discover wealth of divers colours. The Star of heaven is seen as *twere approaching: none knoweth aught of it as it departeth.
8 Far have they gone, the first of all these waters, the waters that flowed forth when Indra sent them.
Where is their spring, and where is their foundation ? Where now, ye Waters, is your inmost centre ?
9 Thou didst free rivers swallowed by the Dragon ; and rapidly they set themselves in motion, Those that were loosed and those that longed for freedom. Excited now to speed they run unresting. --
10 Yearning together they have sped to Sindhu: the Fort-destroyer, praised, of old, hath loved them. Indra, may thy terrestrial treasures reach us, and our full songs of Joy approach thy dwelling.
HYMN CXII Indra.
Drink of the juice, O Indra, at thy pleasure, for thy first draught is early morn’s libation.
Rejoice, that thou mayst slay our foes, O Hero, aud we with jauds will tell thy mighty exploits.
2 Thou hast a car more swift than thonght, O Indra; thereon come hither, come to drink the Soma. Let thy Bay Steeds, thy Stallions, hasten hither, with whom thou comest nigh and art delighted.
3 Deck out thy body with the fairest colours, with golden splendour of the Sun adorn it. O Indra, turn thee hitherward invited by us thy friends; be seated and be joyful.
4 O thou whose grandeur in thy festive transports not even these two great worlds have comprehended. Come, Indra, with thy dear Bay Horses harnessed, come to our dwelling and the fvod thou lovest.
5 Pressed for thy joyous banquet is the Soma, Soma whereof thou, Indra, ever drinking, Hast waged unequalled battles with thy foemen, which prompts the mighty flow of thine abundance.
eee A
7 The Star of heaven: the Sun. Deparieth: onits nightly journey from west to east. 9 The Dragon: Ahi; Vritra or his brother-fiend. 10 Phe Fort-destroyer : Indra.
556 THE HYMNS OF [ROOK X,
6 Found from of old is this thy cup, O Indra: O Satakratu, drink therefrom the Soma. ‘Filled is the beaker with the meath that gladdens, the beaker which all Deities delight in. 7 From many a side with proffered entertainment the folk are calling thee, O Mighty Indra. These our libations shall for thee be richest in sweet meath: drink thereof and find them pleasant. 8 I will declare thy deeds of old, O Indra, the mighty acts which thou hast first accomplished. In genuine wrath thou loosenedst the mountain so that the Brahman, easily found the cattle. 9 Lord of the hosts, amid our bands be seated: they call thee greatest Sage among the sages. Nothing is done, even far away, without thee: great, wondrous, _ Maghavan, is the hymn I sing thee. 10 Aim of our eyes be thou, for we implore thee, O Maghavan, Friend of friends and Lord of treasures. Fight, Warrior strong in truth, fight thou the battle: give us our share of undivided riches. HYMN CXIiI. Indra. Tne Heavens and the Earth accordant with all Gods encouraged graciously that vigorous might of his. When he came showing forth his majesty and power, he drank of Soma juice and waxed exceeding strong. . 2 This majesty of his Vishnu extols and lauds, making the stalk that gives the meath flow forth with might. When Indra Maghavan with those who followed him had smitten Vritra he deserved the choice of Gods. *° 3 When, bearing warlike weapons, fain to win thee praise, thou mettest Vritra, yea, the Dragon, for the fight, Thea all the Maruts who were gathered with thee there extolled, O Mighty One, thy powerful majesty. 4 Soon as he sprang to life he forced asunder hosts: forward the Hero looked to manly deed and war. He cleft the rock, he let concurrent streams flow forth, and With his skilful art stablished the heavens’ wide vault. 5 Indra hath evermore possessed surpassing power: he forced, far from each other, heaven and earth apart. He hurled impetuous down his iron thunderbolt, a joy to Varuna’s and Mitra’s worshipper.
8 The Brahman: according to Séyana, Brahma who is identified with Brihaspati, the owner of the cows which the Pavis had stolen,
AY MN 114.) THE RIGVEDA, 557
6 Then to the mighty powers of Indra, to his wrath, his the fierce Stormer, loud of voice, they came with speed ; What time the Potent One rent Vritra with his strength, who held the waters back, whom darkness compassed round. 7 Even in the first of those heroic acts which they who strove together came with might to execute,
Deep darkness fell upon the slain, and Indra won by victory the right of being first invoked.
8 Then all the Gods extolled, with eloquence inspired by draughts of Soma juice, thy deeds of manly might. As Agni eats the dry food with his teeth, he ate Vritra, the Dragon, maimed by Indra’s deadly dart. )
9 Proclaim his many friendships, met with friendship, made with singers, with the skilful and the eloquent. Indra, when he subdues Dhuni and Chumuri, lists to Dabhiti for his faithful spirit’s salce.
10 Give riches manifold with noble horses, to be remembered while my songs address thee. "
May we by easy paths pass all our troubles: find us this day a ford wide and extensive.
HYMN Cxly. Visvedevas, Two perfect springs of heat pervade the Threefold, and come for their delight is Matarisvan. Craving the milk of heaven the Gods are present: well do they know the praise-song and the Saman. 2 The priests heard far away, as they are ordered, serve the three Nirritis, for well they know them.
Sages have traced the cause that first produced them, dwelling in distant and mysterious chambers.
C menememmemmeal
6 They came: itis uncertain whether the Gods, or the Maruis, or thr waters are the understood subject.
7 Deep darkness fell upon the slain: ‘ Vritra being slain, the thick darkness was destroyed.’— Wilson.
8 He ate: Indra utterly destroyed him, S4--13 weirs 44 more matterof-fact way: people devoured Vritra, that is, ° ts: 44 . by the waters which were no longer obstructed by him.
9 Dhunt and Chumuri were demons and enemies of Indra’s friend Dabhiti. See Vol. L, Index. oS
1 Springs of heat : gharmé : Agni andStrya. The Threefold: the universe, sky. firmament, and earth. Mdtarisvan: Vayu, according to Séyana. ‘Thus we have here the well-known triad, Agni, Vayu, Sirya.’—Ludwig.
2 Three Nirritis ; according to Sayana, heaven, mid-air, and earth, or the deities that control them. Prof. Ludwig thinks that the Dawns are meant, which by théir regular appearance bring men nearer to death. The plural appears in one other place, VIII. 24, 24,
a THE WYMNS OF [BOOR xX. 3 The Youthful One, well-shaped, with four locks braided, bright-
ened with oil, puts on the ordinances. Two Birds of mighty power are seated near her, there where
the Deities receive their portion. 4 One of these Birds hath passed into the sea of air: thence he
— Jooks round and views this universal world. With simple heart I have beheld him from anear: his Mother
kisses him and he returns her kiss. 5 Him with fair wings though only One in nature, wise singers shape, with songs, in many figures. While they at sacrifices fix the metres, they measure ont twelve ehalices of Soma. , -G While they arrange the fonr and six-and-thirty, and duly
order, up to twelve, the measures, Having disposed the sacrifice thoughtful sages send the Car
forward with the Rich and Saman.
7 The Chariot’s majesties are fourteen others ; seven sages lead it onward with their voices. . Who will declare to us the ford Apnana, the path whereby they drink first draughts of Soma ?
8 The fifteen lands are in a thousand places: that is as vast ag
heaven and earth in measure. A thousand spots contain the mighty thousand. Vak spread-
eth forth as far as Prayer extendeth.
aero -rerereret tne othe
‘Daneanneniny on some
3 The Youthful One: the altar, represented asa woman, With four locks braided; quadrangular, according to Sdyana. Puts on the ordinances: is dressed or arranged in the manner prescribed for sacrifice. Pwo Birds : probably Agniand Soma. According to Sdyana, the hftsband and his wife, or the Yajaména and the Brahman.
4 One: Agnias the Sun, J/ts mother: perhaps, as Prof. Ludwig says,
Dawn.
6 Thirty-stx grahas, chalices, or saucers for Soma juice or other libations, are to be used at the Agnishtoma, and four in addition at the Atyagnishtoma sacrifice. The mensures: the proper metres for particular rites or parta of the service. The Car: the sacrifice. Rich: the holy verse thatis recited. Sitman: the psalm that is sung or chanted.
7 Mujesties: the abatract used for the concrete, the mighty ones, probably the priests. Zhe ford Apndaa; the passage leading to the place of sacrifice, They : the Gods.
8 That: meaning the fifteen lauds regarded as a whole. The mighty thousand ; the meaning is uncertain: ‘the thousand great (functions) are in a thousand places. —Wilson. This means, according to Sayana, that every function of the body hag itr -vreer 'vte e' 2") Dy. Muir translates :—
‘There are a thousand times "- «= a os \ thousand times a thous-
and ate their glorious manifestations.’ Véh; or Speech. See X. 71 and 124
Near ag. 8
HYMN 115.) THE RIGVEDA, gi 9 What sage hath learned the metres’ application 7 Who.» gained Vak, the spirit’s aim and object? Which ministering priest is called eighth Hero? Who then hath tracked the two Bay Steeds of Indra? 10 Yoked tu his chariot-pole there stood the Coursers: they only travel round earth’s farthest limits. These, when their driver in his home is settled, receive the allotted meed of their exertion.
HYMN CXY. Agni.
VeRi_y wondrous is the tender Youngling’s growth who never draweth nigh to drink his Mothers’ milk.
Ags soon as she who hath no udder bore him, he, faring on his. great errand, suddenly grew strong.
2 Then Agni was his name, most active to bestow, gathering up the trees with his consuming tooth ; Skilled in fair sacrifice, armed with destroying tongue, impetuous as a bull that snorteth in the-mead. 3 Praise him, your God who, bird-like, rests upon a tree, scatterlng drops of juice and pouring forth his flood, Speaking gloud with flame as with his lips a priest, and broadening his paths like oue of high command. 4 Thou Everlasting, whom, far-striding fam to burn, the winds, uninterrupted, never overcome, They have approached, as warriors eager for the fight, hervic Trita, guiding him to gain his wish. 5 This Aguiis the best of Kanvas, Kanvas’ Friend, Conqueror of the foe whether afar or near. May Agni guard the singers, guard the princes well: may Agni grant’to us our princes’ gracious help. — 6 Do thou, Supitrya, swiftly following, make thyself the lord of Jatavedas, mightiest of all,
ee ee ee ee
9 Highth Hero: Agni is meant, as presiding over the seven ritvijas or ministering priests. '
1 His Mothers are the two fire-sticks, the lower of which, in which the spark is produced, being she who hath no udder.
4 Tvita: according to Siyana, him who is stationed in the three fire. receptacles, that is, Agni. .
§ Kanvas: a well-known family with which Upastuta was connected. According to Sayana, worshippers in general are meant :—‘the most earnest of eulogists, the friend of those who praise him.’— Wilson.
6 Supitrya (‘who hast fair ancestors.'— Wilson) seems to be an epithet of the Itishi as addressed by himself. Sayana applies it to Agni. The construction of the stanza is difficult, and the translation of the first half, which follows Prof, Ludwig, is somewhat conjectural, Thirsty lund: Agni by his intercession catises rain to fall.
a et THE HYMNS OF [BOOK X.
B00 gos surely gives a boon even in thirsty land, most powerful,
; prepared to aid us in the wilds. 7 Thus noble Agni with princes and mortal men is lauded, excellent for conquering strength with chiefs, Men who are well-disposed as friends and true to Law, even
as the heavens in majesty surpass mankind. 8 O Son of Strength, Victorious, with this title Upastuta’s most
potent voice reveres thee. Blest with brave sons by thee we will extol thee, and lengthen
out the days of our existence. 9 Thus, Agni, have the sons of Vrishtihavya, the Rishis, the Upastutas invoked thee.
Protect thom, guard the singers and the princes. With Vashat! have they come, with hands uplifted, with their uplifted hands and cries of Glory !
HYMN CXYVI. Indra,
Drink Soma juice for mighty power and vigour, drink, Strongest One, that thou mayst smite down Vritra. Drink thou, invoked, for strength, and riches : drink thou thy fill of meath and pour it duwn, O Indra. 2 Drink of the foodful juice stirred into motion, drink what thou choosest of the flowing Soma. Giver of weal, be joyful in thy spirit, and turn thee hitherward to bless aud prosper. 3 Let heavenly Soma gladden thee, O Indra, let that effused among mankind delight thee. Rejoice in that whereby thou gavest freedom, and that whereby thou conquerest thy foemen. . 4 Let Indra come, impetuous, doubly mighty, to the poured juice, the Bull, with two Bay Qoursers. | With juices pressed in milk, with meath presented, glut evermore thy bolt, O Foe-destroyer. 5 Dash down, outflaming their sharp flaming weapons, the strongholds of the men urged on by demons. I give thee, Mighty One, great strength and conquest : go, meet thy foes and rend them in the battle.
Prof. Grassmann observes: ‘Das Lied enthilt. namentlich in Vers 3—6, manches Dunkle, sodass hier die Auslegung zweifelhaft bleibt.’
1 Pour it down: ‘shower down (blessings),’— Wilson.
3 fturest freedom: by slaying Vritra: or, riches, according to SAyana.
4 Foe-destroyer : uruguhd » according to the St Petersburg Lexicon, ‘striker of the red clouds’ (ariga=arusha ? ). [adopt Sayana’s explauation,
a
6 Extend afar the votary’s fame and glory, as the firm archer’s strength drives off the foeman. Ranged on our side, grown strong in might that conquers, never defeated, still increase thy body. 7 To thee have we presented this oblation: accept it, Sovran Ruler, free from anger. Juice, Maghavan, for thee is pressed and ripened: eat, Indra, drink of that which stirs to meet thee. 8 Eat, Indra, these oblations which approach thee: be pleased with food made ready aud with Soma. With entertainment we receive thee friendly « effectual be the sacrificer’s wishes. 9 I send sweet speech to Indra and to Agni: with hymns [ speed it like a boat through waters. Even thus, the Gods seem moving round about me, the fountains and bestowers of our riches. HYMN CXVII. Liberality. Tue Gods have not ordained hunger to be onr death : ‘even to the well-fed man comes death in varied shape. The riches of the liberal never waste away, while he who will not give finds none to comfort him. 2 The man with food in store who, when the needy. comes in miserable case begging for bread to eat, Hardens his heart against him-—even when of old he did him service—finds not one to comfort him. 3 Bounteous is he who gives unto the beggar who comes to him in want of food and feeble. Success attends him in the shout of battle. He makes a friend of him in future troubles. 4 No friend is he who to his friend and comrade who comes imploring food, will offer nothing. Let him depart—no home is that to rest in—, and rather seek a stranger to support him.
5 Let the rich satisfy the poor implor er, and bend bis eye ee a longer pathway. .
6 As the firm archer’s strength :: the construction is obseure :—‘ isizotah h out). thy strength like strong bows against our enemies.’ — Wilson.
The hymn eulogizes as ality or Bounty in the apeES of gifts of wealth and food.
1 To be our death: men must not attempt to ‘untity their refusal of fond to the hungry by saying that the Gods send hunger as a punishment for sin.
5 Bend his eye upon a longer puthway; carefully consider the future and, not the present only. He himself may need the same assistance hereafter.
Bg? THE HYMNS OP [BOOK X.
rd
Riches come now to one, now to another, and like the wheels of cars are ever rolling. -§ Tha foolish man wins food with fruitless labour: that food—
[ speak the trnth—shall be his ruin. He feeds no trusty friend, no man to love him. All guilt is
a he who eats with no partaker. Baas | The ploughshare ploughing makes the food that feeds us, and
- with its feet cuts through the path it follows. Better the speaking than the silent Brahman ; the liberal friend
outvalues him who gives not. $ He with one foot hath far outrun the biped, and the two-footed
catches the three-footed. Hourfooted creatures come when bipeds call them, and stand
rr and look where five are met together. 9 The hands are both alike: their labuur differs. The yield of
sister niflch-kine is unequal. Twins even differ in their strength and vigour : two, even kins-
nen, differ in their bounty. HYMN CXVIUT. Agni. Aan, refulgent among men thou slayest the devouring fiend Bright Ruler in thine own abode. Thou springest up when worshipped well: the drops of butter are thy joy When ladles are bronght near to thee. % Hanoured with gifts he shines afar, Agni adorable with song: The dripping ladle balms his face.
r eae
e
PPL ee ent rerteerreen ny mnmerte t™ ——— ssihlaantlimiaeatiachtentebiattmetetiaenemeinen Kieimadandhedetteiatetdtinmeredndeatennmenininmm ant eae
6 Shell be hig ruin: with reference to stanza {. ) Active exertion ia neceasary for success. The speaking Brak . priest who duly discharges the task of recitation (on bien he ee ' a ‘A Brahman expounding (the Veda).’~- Wilson. ene 8 The victory is not always theirs who appear to be more richly e' than others, He with one foot: ckapdd, the Sun appears bene elsewhere called Aja-Fkapid. See VI. 50.14. The biped ia man, The thete. footed is the old man who walks with a staff and is overtaken by one who does nov require such assistance Four-footed orcutures: dogs, Five: several men together ; the dogs being ab first uncertain whether their masters are pared them ar oe eds sets of five, is apparently used with reference o the aue, two, three. and four in the precedi explain panketh by ‘steps’ or ‘ traces.’ ‘ pecomnnavane wey “Ohne i have adopted the explanation gi . , Pens e I m given by the authors of the Siebenzig 9 All men should be liberal; but we must Piette | ust not expect all to be equally Tuehyms has been translated by Dr. Muir, O. §. Texts, V. pp. 431-433,
4 Agni with honey in his mouth, honoured with gifts, is balmed with oil, Refulgent in his wealth of light.
5 Praised by our hymns thou kindlest thee, Oblation-bearer, for the Gods:
As such do mortals call on thee.
6 To that Immortal Agni pay worship with oil, ye mortal men,— Lord of the house, whom none deceive.
7 O Agni, burn the Rakshasas with thine unconquerable flame: Shine guardian of Eternal Law.
8 So, Agni, with thy glowing face burn fierce against the female fiends,
Shining among Urukshayas.
§ Urukshayas have kindled thee, Oblation-bearer, thee, with hymns, Best Worshipper among mankind.
HYMN CXIX. Indra,
THis, even this was my resolve, to win a cow, to win a steed : Have I not drunk of Soma juice?
2 Like violent gusts of wind the draughts that I have drunk have lifted me: Have [ not drunk of Soma juice?
3 The dranghts I drank have borne me up, a3 fleet-foot horses draw a car: Have I not drunk of Soma juice?
4 The hymn hath reached me, like a cow who lows to meet her darling calf : Have I not drunk of Soma juice?
5 Asa wright bends a chariot-seat so round my heart I bend the hymn: Have | not drunk of Soma juice?
6 Not as a mote within the eye count the Five Tribes of men with me: Have I not drank of Soma juice ?
ER cet eR A REN ee a e N _ & Urukshayas : roembers of the Rishi’s family.
The Rishi is Indra himself in the form of Lava. He describes his sensations after drinking Soma juice. But see Bergaigne, I. 151, who considers it
- to be the utterance of an exhilurated mortal.
1 To win @ cow: to strengthen and ingpirit himself for battle, and so to . ‘win kiné and horses for his worshippers.
| 6 Saéyana explains differently :—‘ The five castes have not eluded the glance _ of my eye,’—Wilson,
7 The heavens and earth themselves have not grown equal to one half of me: Have I not drunk of Soma juice ? 8 Tin my grandeur have surpassed the heavens and all this spacious earth : Have I not drunk of Soma juice ? 9 Aha! this spacious earth will I deposit either here or there : Have I not drunk of Soma juice ? 10 In one short moment will I smite the earth in fury here or there: Have I not drunk of Soma juice? 11 One of my fanks is in the sky; I let the other trail below : Have I not drunk of Soma juice ? 12 I, greatest of the Mighty Ones, am lifted to the firmament: ‘Have I not drunk of Soma juice? 13 I seek the worshipper’s abode ; oblation-bearer to the Gods - Have I not drunk of Soma juice? HYMN CXX. Indra.
In all the worlds That was the Best and Highest whence sprang the Mighty Gods, of splendid valour.
As soon as born he overcomes his foemen, he in whom all who lend him aid are joyful.
2 Grown mighty in his strength, with ample vigour, he as a foe
strikes fear into the Dasa, .
Eager to win the breathing and the breathless, A}} sang thy praise at banquet and oblation.
3 All concentrate on thee their mental vigour, what time these, twice or thrice, are thine assistants. Eat gn Teen 11 Cp. IT, 32. 11.
13 This stanza is difficult. The word grihé is unintelligible, and griham, as Prof, Ludwig suggests, should, perhaps, be read instead. Oblation-bearer : Indra, in his excitement, fancies that he is Agni. Prof. Grassmann, who with Dr. Muir, considers grihé to mean servant or minister, places the stanza in his Appendix as a fragment from a hymn to Agni.
The hymn has been translated by Dr. Muir, O. S. Texts, V. p. 91, by the authors of the Stebenzig Lieder, and by Prof. Peterson, Hymns from the Rigveda (Bombay Sanskrit Series). ‘
1 That: meaning, according to Sdyana, Brahma the original cause of the universe, sacle
2 Eager to wih’? Prof. Ludwig makes sdsni an infinitive. Sdsnth may be the correct reading. See Grassmann, Wérterbuch zum Rigveda, The dbreathing and the breathless : the animate and the inanimate world.
3 Mental vigour: krétum: ‘adoration.’—Wilson. These: Soma juices: Pwice or thivace ) with reference, perhaps, to the three daily libations, Whaé
Blend what is sweeter than the sweet with sweetness: win quickly with our meath that meath in battle.
4 Therefore in thee too, thou who winnest riches, at every banquet are the sages joyful. With mightier power, Bold God, extend thy firmness: let not malignant Yatudhanas harm thee.
5 Proudly we put our trust in thee in battles, when we behold great wealth the prize of combat. I with my words impel thy weapons onward, and sharpen with my prayer thy vital vigour. 6 Worthy of praises, many-shaped, most skilful, most energetic, Aptya of the Aptyas : He with his might destroys the seven Danus, subduing many who were deemed his equals. 7 Thou in that house which thy protection guardeth bestowest wealth, the higher and the lower. Thou stablishest the two much-wandering Mothers, and bringest many deeds to their completion.
8 Bribaddiva, the foremost of light-winners, repeats these holy prayers, this strength to Indra. He rules the great self-luminous fold of cattle, and all the doors of light hath he thrown open. 9 Thus hath Brihaddiva, the great Atharvan, spoken to Indra as himself in person. The spotless Sisters, they who are his Mothers, with power exalt him and impel him onward.
is sweeter than theesweet: thine own celestial Soma. Sfyana explains the stanza differently :—‘ To thee all (worshippers) offer adoration, whether those propitiators be two or three. Combine that which is sweeter than the sweet with sweetness. unite that honey with honey,’—Wilson. The ‘two or three,’ according to Sféyana, are the sacrificer and his wife and child, and the second half of the stanza contains a reference to the propagation of children.
6 Aptya: the name of a class of deities, of which Trita Aptyai is the chief. ‘Most accessible of the accessible. ’-Wilson. The first line is without a verb : I praise him, may be understood. Ddnug: a class of demons.
7 Thehigherand thelower: heavenlyandearthly. Mothers: Heaven and Earth.
8 Foremost of light-winners; according to Sayana, ‘chief of Rishis, and enjoyer of heaven, or servant of Aditya, the Sun, Indra,’ Fold of cattle: the region of light.
9 The great Atharvan: ‘the great priest.—Grassmann, As Aimeelf: he identifies himself with the God whom he worships. - The spotless Sisters, they who are his Mothers: according to Sayana, the sister rivers which abide in the mother earth. Von Roth adopts the reading of Atharva-veda V. 2. 9, mdtarisvart, instead of the mdtaribhvarth of the text. Heaven and Earth appear to be intended.
566 THE HYMNS OF [BOOK Be HYMN CXXI. Ka,
In the beginning rose Hiranyagarbha, born Only Lord of all
created beings. He fixed and holdeth up this earth and heaven. What God
shall we adore with our oblation ? 2 Giver of vital breath, of power and vigour, he whose command- . ments all the Gods acknowledge :
The Lord of death, whose shade is life immortal. What God,
shall we adore with our oblation ?
3 ‘Who by his grandeur hath become Sole Ruler of all the moving world that breathes and slumbers ; He who is Lord of men and Lord of cattle. What God shail we adore with our oblation ? 4 His, through his might, are these snow-covered mountains, and men call sea and Rasa his possession : His arms are these, his are these heavenly regions. What God shall we adore with our oblation ? _. 5 By bim the heavens are strong and earth is stedfast, by him light’s realm and sky-vault are supported : By him the regions in mid-air were measured. What God shall we adore with our oblation ? 6 To him, supported by his help, two armies embattled look while trembling in their spirit, When over them the risen Sun is shining. What God shall we adore with our oblation ?
7 What time the mighty waters came, containing the universal germ, producing Agni, e Thence sprang the Gods’ one spirit into being. What God shall we adore with our oblation ?
ad
A Ka, kah, (quis) meaning Who ? that is, the Unknown God, has been applied a3 8 name to Prajatiati, and to other Gods, from a forced interpretation of the
interrogative pronoun which occurs in the refrain of each verse of the hymn.
I Hiranyagarbha : literally ‘the gold-germ ;’ ‘source of golden-light ;’ the Sun-god ‘as the great power of the universe, from which all other powers and existences, divine aud earthly, are derived, a conception which is the nearest approach td the later mystical conception of Brahma, the creator of the world.'—-Wallis, What God : késmut- devfya: cui deo? According to others : Worship we Ka the God with our oblation.’ According to Ludwig, the meaning is ‘ What other God than Prajipati ahall we worship ?'
3 Breathes and slumbers: that is of Gods and men. Of men and . ...catile:
literally; “ of quadruped and biped.’ ' 7 4 Sea: air. Rast: the mythical river of the firmament, - Cf, X. 108. 1. ) 7 Thence: from the coming of the waters. One apirit.; ékah, one, in the
’ text gives two au perfluous syllables, and is suspicious,
\
\
|
AYALN 1221 THE RIGVEDA. 567
‘8 He in his might surveyed the floods containing pro:luctive force and generating Worship. . He is the God of gods, and none beside him. What God shall we adore with our oblation ¢
9 Ne’er may he harm us who is earth’s Begetter, nor he whose laws are sure, the heavens’ Creator, He who brought forth the great and lucid waters. What God shall we adore with our oblation?
10 Prajapati! thou only comprehendest all these created things, and none beside thee. Grant us our hearts’ desire when we invoke thee: may we
have store of riches in possession. y
HYMN CXAYIL Agni. I praise the God of wondrous might like Indra, the lovely pleasant Guest whom all must welcome. May Agni, Priest and Master of the household, give hero strength and all-sustaining riches. : 2°O Agni, graciously accept this song of mine, thou passing wise who knowest every ordinance. Euwrapped in holy oil further the course of prayer: the Gods bestow according to thy holy law.
3 {mmortal, wandering round the seven stations, give, a liberal Giver, to the pious worshipper, Wealth, Agni, with brave sons and ready for his use: welcome the man who comes with fuel unto thee.
4 The seven who bring oblations worship thee, the Strong, the first, the Great Chief Priest, Ensign of sacrifice,
The oil-andinted Bull, Agni who hears, who sends as God full
hero strength to him who freely gives.
a i ts
8 -Generating Worship: ‘ giving birth to sacrifice.’— Wilson.
10 Prajapati: Lord of life, creatures or creation. Savitar the Sun Gol ia ao called in IV. 53. 2, and Soma Pavamana in IX. 6. 9. Prajdpati wue ufterwards the name of a separate God, the bestower of progeny and cattle, and sometimes invoked as the Creator. '
The hymn has been translated by Dr, Muir, O 3. Texts, IV., pp. 16, 17; by Prof. Max Miiller, 4. S. Lit, p. 569, and Vedio Hymns, Part I, (Sacrest Books of the Kast. XXXIQ) p. L.; by Mr. Wallis, Cosmology of the Riygvede, p 50f; by Prof. Peteraon, Wymns from the Rigveda ; and by Dr. L. Scherm:.n, Philosophische Hymnen Aus der Rig-und Atharva-vedu-Sanhitd, p. 24.
1 Like Indra: vudsum na: like the Vasu, orchief Vasu. ‘Like the aun.’— Wilson. Riches: or viande. |
8 Seven atations: regiona of the universe, according to Sayana.
4 The seven; the privata,
eee
563 THE HYMNS OP [BOOK X.
§ First messenger art thou, meet for election: drink thou thy Hil invited to the Amrit. The Maruts in the votarvw’s house adorned thee; with lauds the Bbrigus gave thee light and glory. § Milking the teeming Cow for all-sustaining food, O Wise Qne, for the worsbip-loving worshipper, | Thou, Agui, dropping oi, thrice lighting works of Law, showvst thy wisdow circling home and sacrifice. 7 They who at flushing of this dawn appointed thee their mes-
senger, these men have paid thee reverence. rods strengthened thee fur work that must be glorified, Agni,
while they made butter pure for sacrifice. ® . a 8 Arrangers in our synods, Agni, while they sang, Vasishtha’s sons have called thee down, the Potent One. Maintain the growth of wealth wirh men who sacrifice, Ye Gods, preserve us with your blessings evernore.
HYMN CXXIM, Vena,
Sez, Vena, born in light, hath driven hither, on chariot of the air, the Calves of Pri ni. Sigers with hynmns caress bim as an infant there where the waters and the sunlight mingle, 2 Vena draws up his wave from out the ocean: mist-borv, the
fair one’s back is made apparent, Krightly he shone aloft on Order’s summit: the hosts sang
glory to their common birthplace. 4 Pull many, lowing to their joint-possession, dwelling together stood the Duarling’s Mothers. ‘Ascending to the lofty height of Order, the bands of singers sip the sweets of Amrit,
Tae ann He
~ e * a ry 2 _ @ Gods; bere meaning priests. ‘Verily there are two kinds of gods; for, ludeed, the gods are the gods, and the Brdhmans who have studied and teach ay oe are the human gods’ (8 ttapatha-Brthmana, I. 2. 2. 6: 8, B, EB. XLT. 809), as ; _ Venu, ‘the loving Sun’ of I. 88. 5, Aéuta or ‘the beloved,’ is said by the Srholiast in this place to be mudhyasthduo devah ‘the God of the middle region.” He is, apparently, the Sun ay he rises in the mist and dew of the Iiayning,
1 Pyigni, the Speckled Cow, is the variegated cloud, and her Culves are the
tuaases of mist which the Sun dispels, ;
2 Ocean: the sea of air, On Order's summit: ‘on the summit of nature's course.’— Wallis. Order, here and in the following stanza, is Kosmos, the orderad ov law-reclated universe, Common birthplace: the sky.
: Bi (fee 3 ta child which they have produced in common. The Hurling’s Mothers ; the Dawns, or the Waters, or the songs,
aye we Wie rc hia H '
4 Knowing his form, the sages yearned to meet him: they have .come nigh to hear the wild Bull’s bellow.
Performing sacrifice they reached the river: for the Gandbarva found the immortal waters.
5 The Apsaras, the Lady, sweetly smiling, supports her Lover in sublimest heaven.
Iu his Friend’s dwelling as a Friend he wanders: he, Vena, rests him on his golden pinion.
6 They gaze on thee with longing iu their spirit, as on a strongwinged bird that mounteth sky-ward ;
On thee with winys.of gold, Varuna’s envoy, the Bird that hasteneth to the home of Yama.
7 Erect, to heaven hath the Gandharva mounted, pointing at us his many-coloured weapous ;
Clad in sweet raiment beautiful to look on, for he, as light, produceth forms that please us.
§ \hen as a spark he cometh near the ocean, still looking with a vulture’s eye to heaven, His lustre, joying in its own bright splendour, maketh dear glories in the lowest region.
4 The wild Bull's bellow: the sound made by the dropping Soma juice. The Gandharva: Vena, the rising Sun.
5 The Apsaras: the celestial nymph who symbolizes the waters of heave n. Her Lover: Vena, the Gandharva, Strya. ‘Our hymn illustrates the two. senses in which the sun is brought into connection with the waters ; first, as penetrating with his beams the watery masses of the sky, and secondly in the. assimilation of his light to the waters, as soma or ambroxia, whence the depths of light become the aerial ocean. This association is stereotyped in the union of the Gandharvas and the Apsarases.’—Wallis, Mis Friend's dwelling: the mansion of his father Heaven.
'6 Varuna’s envoy: the setting sun. Cf. VII. 87. 6. Yama: Cf. X. 14. 7. -
7 Clad in sweet raiment; surabht, sweet, may, as Mr. Wallis conjectures, be a play on the word gandAd, occurring in the name Gandharva. Stanzas 7. and 8 merely recapitulate, as Ludwig observes, the deeda of Stirya, firat as the nea of living men and then as the illuminator of the regions below the earth.
The hymn is one of the obscurest in the whole Rigveda. Mahidhara interprets Vena by chandra, the Moon. Wilson says: ‘The general purport of the Sulta makes it [Vena] equivalent to the thunder-cloud’ Yon Roth, whom Grassmann follows, identifies Vena Gandharva with the Rainbow. According to Ludwig Vena is the Moon and the Gandharva is the Sun. Mr. Wallis hes translated and explained the hymn in his Cosmoloyy of the Rigveda, pp. 34 #. For a different interpretation see Hillebrandt, .V. 4., I. 43pff. and Ludwig's criticisms thereon (Veber die neuesten: Arbeiten, u.s. w., p. 109£). See also Bergaigne, II. 38—40, er re ia neat
Fe
HYMN CXXILYV. Agni, Ete.
Come to this sacrifice of ours, O Agni, threefold, with seven threads and five divisions. " Be our oblation-bearer and preceder: thou hast lain long enough in during darkness, 2 I come a God foreseeing from the godless to immortality by secret pathways, While I, ungracious one, desert the gracious, leave mine own friends and seek the kin of strangers. 3 I, looking to the guest of other lineage, have founded many a rule of Law and Order. I bid faréwell to the Great God, the Father, and, for neglect, obtain my share of worship. | | 4 ¥ tarried many a year within this altar: I leave the Father, for my choice is Indra, Awar pass Agni, Varuna, and Soma. Rule ever changes: this I come to favour. 5 Thesa Asuras have lost their powers of magic. But thou, O Varuna, if thou dost love me, -- O King, discerning trnth and right from falsehood, come and be Lord and Ruler of my kingdom. 6 Here is the light of heaven, here all is lovely; here there is radiance, here is aix’s wide region. Let us two slaughter Vritva. Forth, OQ Soma! Thou art oblation : we therewith will serve thee. |
1 Indra speaks. Threefold : performed with three daily libations ; or comprising the pékayajia, the haviryajfia, and the somayajia, the simple domes- |
tic oblution, the oblation of clarified butter, etc,, ande the offering of Soima juice. With seven threads; conducted by the seven chief priests. With five divisions: with five oblations, or regulated by the Yajaména and four of the chief priests, according to Sayana. The ..° 0 0.00 2 1) certain
2 Avni speaks. He has left Varuna, .sie Ht + day ein Deity, whose power was waning, aud associated himsei witu indra woo nag superseded that God. From the godless: from Varun who in the decline of his aypremacy has neglected Agni aud sacrifice. Sayana interprets the first line differently :-~‘ From being no divinity I issue a divinity from the cave at the solicitation (of the gods), and being manifest I attain immortality,’— Wilson. Seek the kin of strangers : come tobe born and domesticated iu.a new place, with Indra,
3 Of other lineage: of the other branch ; terrestrial fire. Father: Varuna. : : Within this altar: or, close to this Varuna. This; the supremacy of ndra,
5 Indra speaks, These Asuras: Agni, Varuna, and Soma. Come ani be
ford; Indra offers Varuna spiritual and moral sovereignty as conipensation |
for lig loss of general supremacy. 6 Let us two; the exhortation is nddreased by Tndra, to Soma, Vritra: regarded as in league with Varuna, the Gendish enemy in the shape of Varaga.
“s eA Baa
“ELD 7 ngs Seon Gees Si Ve cegt ros Places Dont x Sve, St RS Tie Sain a eke Aes vee FS. .
ae hyn
Eta gee a ae aS
as Se
ae
HYMN 125.) “DHE RIGVEDA. 571
7 The Sage hath fixed his form by wisdom in the heavens: Varuna with no violence let the waters flow. Like women-folk, the floods that bring prosperity have caught his hue and colour as they gleamed and shone.
8 These wait upon his loftiest power and vigour: he dwells in these who triumph in their Godhead ; And they, like people who elect their ruler, have in abhorrence turned away from Vritra. —
9 They call him Swan, the abhorrent floods’ Companion, moving in friendship with celestial Waters. The poets in their thought have looked on Iudra swiftly approaching when Anushtup calls him. A
HYMN CAXY. Vak.
I rraven with the Rudras and the Vasus, with the Adityas and All-Gods I wander.
T hold aloft both Varuna and Mitra, Indra and Agni, and the Pair of Asvins. .
2 I cherish and sustain high-swelling Soma, and Tvashtar I sup-
port, Pashan, and Bhaga.
I load with wealth the zealous sacrificer who pours the juice and offers his oblation.
3 (I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship. Thus Gods have stablished me in many places with many homes to enter and abide in.
4 Through me alone all eat the food that feeds them,—each man who sees, breathes, hears the word outspoken. They know it not, but yet they dwell beside me. Hear, one and all, the truth as I declare it.
7 The Sage: perhaps Soma, in answer to Indra's appeal; Mitra, according to Sayana. 3 8 His loftiest power: the supreme might of Indra "9 This stanza appears to have been added on account of the occurrence of
the word bibhatsindm (abhorrentium) which seems to connect it with the
preceding stanza where Ddidhatstivah (abhorrentes) occurs. Swan: hansa : Sdrya the Sun-God is sometimes so called. Cf. IV. 40.5. Swiftly approaching when Anushtup calls him: ‘or the ceaselessly moving Indra, who is worthy to be praised with an Anushtubh.’—Wilson. Or, ‘dancing the Anushtup,
. according to Prof. Max Miilier’s interpretation.
M. Bergaigne hag translated and explained this hymn. See La Religion Védigque, ILI. pp. 145—149. See also Book IV. 42, for hints of the rivalry
_ between Varuna and Indra.
Vak is Speech personified, the Word, the first creation and renreeentative
of. Spirit, and the means of communication between mea aud Gods, Here phe is said to be the daughter of the Rishi Ambhrina.
572 THE HYMNS OF [BOOR X.
5 I, verily, myself announce and utter the word that Gods and
men alike shall welcome. I wake the man I love exceeding mighty, make him a sage, a
Rishi, and a Brahman. 6 I bend the bow for Rudra that his arrow may strike and slay
the hater of devotion. I rouse and order battle for the people, and I have penetrated
Earth and Heaven. 7 (On the world’s summit I bring forth the Father: my home is
in the waters, in the ocean. Thence I extend o’er all existing creatures, and touch even
yonder heaven with my forehead. 8 I breathe a strong breath like the wind and tempest, the while
I hold together all existence. : Beyond this wide earth and beyond the heavens I have become:
so mighty in my grandeur. } HYMN CXXVI. " Visvedevas,
No peril, no severe distress, ye Gods, affects the mortal man Whom Aryaman and Mitra lead, and Varuna, of one accord,
beyond his foes.
2 This very thing do we desire, Varuna, Mitra, Aryaman, ' Whereby ye guard the mortal man from sore distress, and lead
him safe beyond his foes. 3° These are, each one, our present helps, Varuna, Mitra, Arya-
man, Best leaders, best’ deliverers to lead us on and bear us safe
beyond our foes.
7 The Father; Heaven or Sky, produced from VAk identified with ParamaAtmad, the supreme and universal Soul.
The hymn has been translated by Colebrooke, Miscellaneous Essays, I. 32 ; by the authors of the Stebenzig Lieder; by Prof. Peterson, Aymns from the Higueda (Bombay Sanskrit Series); and by Prof, Whitney, Notes to Colebiooke’s Lssuy on the Vedas, p. 118,
Mr. Wallis observes: ‘Vie, ‘Speech’ is celebrated alone in two whole hymus, X. 71, and X. 125., of which the former shows that the primary application of the name was to the voice of the hymn, the means of comraunication between heaven and earth at the sacrifice. The other hymn illustrates the constant assimilation of the varied phenomena of nature to the sacrifice ; all that has a voice in nature, the thunder of the storm, the reawaking of life at dawn, with songs of rejoicing over the new birth of the world, are embodied in this Vae in the same way as it is’said of Brihaspati, that he embraces all things that are. It is thus another expression for that idea of the unity of the world, which we have seen crowning the mystical speculations of all the more abstract hymns of the collection.’—Cosmology of
the Rigveda, p. 85. See also Weber, Vac und Adyoe, Indische Studien, IX, 473—480 ; and Max Miiller, The Vedanta Philosophy, 144—147, .
Boa St gr ae oe ee eee
‘4 Ye compass round and guard each man, Varuna, Mitra, Aryaman : In your dear keeping may we be, ye who are excellent as guides beyond our foes.
5 Adityas are beyond all foes,—Varuna, Mitra, Aryaman : Strong Rudra with the Marut host, Indra, Agni let us call for . weal beyond our foes.
6 These lead us safely over all, Varuna, Mitra, Aryaman, These who are Kings of living men, over all troubles far away beyond our foes.
7 May they give bliss to aid us well, Varuna, Mitra, Aryaman : May the Adityas, when we pray, grant us wide shelter and defence beyond our foes.
8 As in this place, O Holy Ones, ye Vasus freed even the Gauri when her feet were fettered, So free us now from trouble and affliction: and let our life be lengthened still, O Agni.
HYMN CXXVII. Night.
Wir all her eyes the Goddess Night looks forth approaching many a spot: She hath put all her glories on. 2 Immortal, she hath filled the waste, the Goddess hath filled ‘height and depth: She conquers darkness with her light. 3 The Goddess as she comes hath set the Dawn her Sister in her place : And then the Garkness vanishes. 4 So favour us this night, O thou whose pathways we have visited As birds their nest upon the tree.
5 The villagers have sought their homes, and all that walks and all that flies, : Even the falcons fain for prey.
6 Keep off the she-wolf and the wolf; O OUrmya, keep the thief awa Easy be hia for us to pass.
oreRaRR EY
‘8 Gaurt: the wild-cow, the female of the Gaura or Bos Gaurus. The
Wasus are said to have delivered her from Vigvévasu the Gandharva,
4 The waste: the eraaiided eee '— Wilson. 6 Urmyd: ‘undulating’; Night. «
STK THE HYMNS OP [BOOK xX, -
7 Clearly hath she come nigh to me who decks the dark with richest hues : QO Morning, cancel it like debts.
8 ‘These have I brought to thee like kine. O Night, thou Child of Heaven, accept This laud as fur a conqueror.
- HYMN CAXVIT Visvedevas.
Ler me win glory, Agni, in our battles: enkindling thee, may we support our bodies.
May the four regions bend and bow before me: with thee for —
guardian may we win in combat, 2 May all the Gods be on my side in battle, the Marnts led by ludra, Vishnu, Agni. Mine be the middle air’s extended region, and may the wind blow favouring these my wishes.
3 May the Gods grant me riches; may the blessing and inyocation of the Gods assist me. Foremost in fight be the divine Invokers: may we, un wounded, have brave heroes round us.
4 Hor me let them present all mine oblations, and let my mind’s intention be accomplished.
May I be guiltless of the least transgression : and, all ye Gods, do ye combine to bless us,
5 Ye six divine Expanses, grant us freedom: here, all ye Gods acquit yourselves like heroes.
Let us not lose our children or our bodies : let us not benefit the foe, King Soma}
6 Baffling the wrath of our opponents, infallible Protector.
Let these thy foes turn hack and seek their houses, and let their thought who watch at home be ruined,
nr
Agni, guard us as our
-~
ar
& These: verses,
1 The four regions: the King who ig i | r reg praying for assiatance ia about dertake a Digui neh cents oh beep guyaya, the subjugation of all neighbouring countries in al} 3 Divine Invokers ) the H otar-priests of th Bere, he Gods. ak y may my invokers of the gods be the first ¢ 5 Siz divine Repanses : the four cardinal ) Sia di : oints and or, according to Sayana, Heaven, Earth, Day, Night, :
Bayana explaina dif. © propitiate them,’~.
pper and lower apaces ; Water, and Plants,
i ‘
Te Eee
ALY AMIN 129.] THE RIGVEDA, 4: 575
7 Lord of the world, Creator of creators: the saviour God who overcomes the foeman. May Gods, Brihaspati, both Asvins shelter from ill this sacrifice and sacrificer.
8 Foodful, and much-invoked, at this our calling may the great Bull vouchsafe us wide protection. Lord of Bay Coursers, Indra, bless our children : harm us not, give us not as prey to others.
9 Let those who are our foemen stay afar from us: with Indra and with Agni we will drive them off. Vasus, Adityas, Rudras have exalted me, made me far-reaching, mighty, thinker, sovran lord. .
HYMN CXXIX. Creation.
THEN was not non-existent nor existent: there was no realm of air, no sky beyoud it.
What covered in, and where? and what gave shelter? Was water there, unfathomed depth of water ?
2 Death was not then, nor was there anght immortal: no sign was there, the day’s and night’s divider. That One Thing, breatiless, breathed by its own nature : apart from it was nothing whatsoever.
3 Darkness there was: at first concealed in darkness this All was indiscriminated chaos. All that existed then was void and formless: by the great power of Warmth was born that Unit.
4 Thereafter rose Desire in the beginning, Desire, the primal seed and germ of Spirit. Sages who searched with their heart's thought discovered the existent’s kinship in the non-existent.
' oan . cette Sarees etnias Weegee HepeteE rd lenneteete ci Mase anatie 1a lstnes nsooeel outs ems ne an elie aminiae at nadie Laaterttaanahtanbentaeieeane oaannate saemeeetiaidienianmtae eealsennenasmeieammanineedhitiaaided
7 After Creator of creators S&yana supplies am devam staumi, ‘that God I praise.’ Indra or Suvitar is intended,
8 The great Bull: Indra, aaa :
1 Then: inthe begiuning. Non-existent: dsat: that does not yet actually exist. but which has in itself the latent potentiality of existence. ‘ There was a certain unanparent condition,’ says an Indian Commentator, ‘ which, from the absence or clistinctness. was not an ‘entity,’ while from its being the inatrument of the world’s production, it was not a ‘ non-entity.’ ’
“2 That One Thing: the single primordial substance, the unit out of which ‘the universe was developed. Cp. I. 164, 6 and 46.
3 Warmth: Prof. Wileon, following S4yana, translates t#pasah by ‘ auaterity.’ meaning the contemplation of the things that were to be created, M. _, Burnouf, in La Science des Religions, pp. 207ff, has shown how warmth was
ragarded by the Aryas as the principle explaining movement, life, and thought. 4 Desire; Kama, Eros, or Love. Sages: ancient Rishis.
B76 THE HYMNS OF [BOOK x,
i hy
5 Transversely was their severing line extended: what wag —
above it then, and what below it? There were begetters, there were mighty forces, free action here and energy up youder. 6. Who verily knows and who can here declare it, eines it was born and whence comes this creation ? The Gods are later than this world’s production. Who knows then whence it first came into being ? 7 He, the first origin of this creation, whether he forme’ it le or did not form it, Whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows not. HYMN CXXxX. Creation,
Tux sacrifice drawn out with threads on every side, stretched
by a hundred sacred ministers and one,— This do these Fathers weave who hitherward are come: they sit beside the warp and cry, Weave forth, weave back.
» The Man extends it and the Man unbinds it: even to this
vault of heaven hath he outspun it. These pegs are fastened to the seat of worship: they made the Sima-hymns their weaving-shuttles.
3 What were the rule, the order and the model? What were
the wooden fender and the butter ? What were the hymn, the chant, the recitation, when to the
God all Deities paid worship ?
5 Line: a line drawn by the ancient Rishis to make a division between the upper world and the lower, and to bring duality out of unity. Begetters : the Fathers may be meant. free action : the happiness of the’ Fathers. The stanza is obscure, and its connexiun with stanza 4 is not obvious. An intervening stanza may, perhaps, have been lost.
The hymn has been translated by Colebrooke, Miscellaneous Hssays, I. pp. 33,34; by Dr. Muir, O. S. Texts, V. 356, 357 ; by the authors of the Sieben- 2ig Lieder, and by Mr. Wallis, Cosmology of the "Rigveda, pp. 59 ff. * The latest of the many Commentators on this hyrhn are Professor Whitney in the Journal of the American Oriental Society, vol. xi. p. cix, and Dr. Scherman, Philosophische Hymnen aus der Rig-und Atharva-veda Samhita, 1887. ?_- Wallis,
See Prof. Max Miiller, History of leks Sanskrit Literature, pp. 559--565,
As the subject of the ayn 18 seen con typified and originated by the mysterioug joUrsit' eer 4 “op, KX. 90),- Prajdpati the Creator is said by Sféyana tobeth | °.. ‘Yr: Wot: is Yajiia (Sacrifice) PrajApati’s son.
1 The sacrifice; sargdtmako yagiah ; the sacrifice which constitutes creation. —Sdyana, A hundred gnd one: meaning an indetinitely ane? number, Fathers: Sayanaexplains pitérah here byats: petieonae seer)
2 The Man: the firét Man or Mice: Pusueha, A ipiauena, Prajapati, aioaed:
ng to Sdyana. - 3 Wooden fender; the enclosing sticks placed round ie saacintal fire,
Wf $
HYMN 181) THE RIGVEDA., BRT
4 Closely was Gayatrt conjoined with Agni, and closely Savitar combined with Ushnih. Brilliant with Ukthas, Soma joined Anushtup: Brihaspati’s voice by Brihati was aided. 5 Viraj adhered to Varuna and Mitra: here Trishtup day by day was Indra’s portion. Jagatt entered all the Gods together: so by this knowledge men were rajsed to Rishis.
6 So by this knowledge men were raised to Rishis, when ancient sacrifice sprang up, our Fathers. With the mind’s eye I think that [ behold them who first performed this sacrificial worship.
7 They who were versed in ritual and metre, in byron and rules, were the Seven Godlike Righis. Viewing the path of those of old, the sages have taken up the reius like chariot-drivers.
HYMN CXXXI. Indra. Darve all our enemies away, O Indra, the western, mighty Conqueror, and the eastern. Hero, drive off vur northern foes and southern, that we in thy wide shelter may be joyful. 9 What then? As men whose fields are full of barley reap the ripe corn removing it in order, So bring the fuod of those men, bring it hither, who went not to prepare the grass for worship. 3 Men come not with one horse at sacred seasons; thus they obtain no hououwr in assem)lies. ‘ Sages desiring herds of kine and horses strengthen the mighty Indra for his friendship. ;
eee’
4 Brilliant with Ukthas: ‘gladdening (us) through bymns (ukthas).'—- Muir. Srikaspati’s voices because bis duty was to speak as Priest. According to the Aitareya-Brdhmana, III. 13, Prajapati ‘allotted to the deities their (different) parts in the sacrifice and metres.’
5 Duy by day: was Indra's portion of the mid-day (oblation).’— Wilson.
6 I behold them; or, according to Prof. Ludwig’s interpretation ;-—‘ These with the eyes of mind, I think, beheld them.’
7 ‘The seven Rishis here are not the Angirases, but Bharadvaja, Kasyapa, Gotama, Atri, Vasishtha, Visvamitra, and Jamadagni. The knowledge of the ritual is derived from the divine priests ; the sages or Rishis have followed them in sacrificing, and modern priests are only imitators of those who
_ preceded them.’—Ludwig. {he hymn has been translated by Dr. Muir, O S. Pewts, ITE pp. 278, 279, and by Prof. Whitney, Notes to Colehrooke’s Lssuy on the Vedas, p. 114. -§ With one horse: it seems to have been considered undignified and disreputable for a wealthy man to come to the sacrifice in a one-horse car; but the precise meaning of the first line is somewhat uncertain.
an : THE HYMNS OF [BOOK xX. °
- 4 Ye, Asvins, Lords. of Splendour, drank full draughts of grate-
ful Soma juice, Aud aided Indra in his work with Namuchi of Asura birth.
§ As parents aid a son, both Asvins, Indra, aided thee with their
wondrous powers and wisdom. When thou, with might, hadst drank the dranght that glad-
dens, Sarasvati, O Maghavan, refreshed thee. 6 Indra is strong to:save, rich in assistance: may he, possessing
all, be kind and gracious. . May he disperse our foes.and give'us safety, and may we be
the lords of hero: vigour. 7 May we enjoy his favour, his the Holy: may we enjoy his blesséd: loving-kindness. May this rich Indra, as our good Protector, drive off and keep ufar all those who hate us.
HYMN CXXXII. Mitra. Varuna.
May Dyaus the Lord of lauded wealth, and Earth stand by
the man who offers sacrifice, And may the Asvins, both the Gods, strengthen. the worship-
per with bliss. 2 As such we honour you, Mitra and Varuna, with hasty zeal,
- most blest, you who sustain. the folk. So: may we, through: your frienship: forthe worshipper,. subdue the fiends. 3 And when we seek to win your love and friendship, we who: have precious wealth in our possession, Or when the worshipper augments his riches, let not his treasures be shut up, 4 That other, Asura! too was born of Heaven: thou art, 0 Varuna, the King of all men. The chariot’s Lord was.well content, forbearing.to:anger Death: by sin so great.
4 Hillebrandt, V. Mf, I. 146, and Eggeling, Sacred Books of the East,. XLI 135, interpret differently. The myth referred. to in the lees stanza has not been preserved. See Weber, Veber den Rdjasdya, pp. 95, 101.
4 That other: Mitra. The chariots Lord: literally, “head of the chariot.” The meaning is uncertain: I find the rest of the hymn unintelligible. Prof. Ludwig conjectures that two brothers. Nrimedhas and Sumedhas, had con-
tended for sovereiguty, and that the adherents of one had wished to put the ,,”
other brother to death, but had not carried out their purpose. Sakaptita.: * . yee - Sakapita. absolve: and. purifies the former, and the: bruthers are Sed :
HYMN 133.] DHE RIGVEDA, 579
5 This sin hath Sakaptta here committed. Heroes who fled to their dear friend he slayeth, When the Steed bringeth down your grace and favour in bodies dear and worshipful.
6 Your Mother Aditi, ye wise, was purified with water even as earth is purified from heaven. Show love and kindness here below: wash her in rays of heavenly light.
7 Ye Twain have seated you as Lords of Wealth, as one who
mounts a car to him who sits upon the pole, upon the wood.
These our disheartened tribes Nrimedhas saved from woe, Sumedhas saved from woe. n
HYMN CXXXIUITI. Indra,
Sina strength to Indra that shall set his chariot in the foremost place.
Giver of room in closest fight, slayer of foes in shock of war, be thou our great encourager. Let the weak bowstrings break upon the bows of feeble enemies.
_2 Thou didst destroy the Dragon: thou sentest the rivers down to earth. Foeless, O Indra, wast thou born. Thou tendest well each choicest thing. Therefore we draw us close to thee. Let the weak bowstrings, etc.
3 Destroyed be all malignities and all our enemy’s designs. Thy bolt thou castest at the foe, O Indra, who would smite us dead: thy liberal bounty gives us wealth.
4 The robber pesple round about, Indra, who watch and aim at us,— Trample them down beneath thy foot ; 4 conquering scatterer art thou. 5 Whoso assails us, Indra, he the man a stranger or akin, Bring down, thyself, his strength although it be as vast as are the heavens. 6 Close to thy friendship do we cling, O Indra, and depend on thee. ; Lead us beyond all pain and grief along the path of holy Law.
5 The Steed: thé Sun. —Ludwig. Your grace: Mitra’s and Varuna’s.
6, Your M other Aditi: perhaps the mother of the two brothers is intended.— Ludwig.
2 Let the weak Boustrings, ¢ etc; the re refrain is repeated in all the stanzas except the last. .
- 580 THE HYMNS OF [BOOK xX, .
- Do thou bestow upon us her, O Indra, who yields according to the singer’s longing, That the great Cow may, with exhaustless udder, pouring a thousand streams, give milk to feed us.
HYMN CXXXIV. Indra,
As, like the Morning, thou hast filled, O Indra, both the earth © and heaven, So as the Mighty One, great King of all the mighty world ‘of men, the Goddess Mother brought thee forth, the Blesséd © | Mother gave thee life. ae 9 Relax th2t mortal’s stubborn strength whose heart is bent on wickedness. | | ' ‘Trample him down beneath thy feet who watches for and aims | at us. The Goddess Mother brought thee forth, ete. : 3 Shake down, O Slayer of the foe, those great all-splendid energies. With all thy powers, O Sakra, all thine helps, O Indra, shake them down ; 4 As thou, 0 Satakratu, thou, O Indra, shakest all things down . . . As wealth for him who sheds the juice, with thine assistance — thousandfold. |
5 Around, on every side like drops of sweat let lightning-flashes
fall. ‘ Let all malevolence pass away from us like threads of Darva
grass, | 6 Thon bearest in thine hand a lance like a long hook, great Counsellor ! | As with his foremost foot a goat, draw down the branch, 0 | Maghavan. : 7 Never, O Gods, do we‘offend, nor are we ever obstinate: we walk as holy texts command. Closely we clasp and cling to you, cling to your sides, beneath your arms, ©
- 7 The great Cow: probably the Earth,
1 The Goddess Mother; Aditi, The refrain is repeated im all. the stanza * except the last. c ee
3 Knergies: influences in the shape of rain and sunlight. 4 Satakratu: or, Lord of Hundred Powers. _ a |. & Dirvd grass: Panicum Dactylon ; aspecies of bant gras whoee filaments '’ gtweteh horizontally away from the stem. | re " §.Phebranch: that is loaded with fruit for ua. | 2 | eer eae
HYUN 135.) THE RIGVEDA. 581
HYMN CXXXV. Yama.
In the Tree clothed with goodly leaves where Yama drinketh with the Gods,
The Father, Master of the house, tendeth with love our ancient Sires.
2 I looked reluctantly on him who cherishes those men of old, On him who treads that evil path, and then I yearned for this again. 3 Thou mountest, though thou dost not see, O Child, the new and wheel-less car Which thou hast fashioned mentally, one-poled but turning every way. 7 4 The car which thou hast made to roll hitherward from the Sages, Child ! This hath theSaman followed close, hence, laid together on a ship. 5 Who was the father of the child? Who made the chariot roll away ? Who will this day declare to us how the funereal gift was made ! 6 When the funereal gift was placed, straightway the point of flame appeared. A depth extended in the front : a passage out was made behind 7 Here is the seat where Yama dwells, that which is called the Home of Gods: Here minstrels blow the flute for him: here he is glorified with songs.
1 The Tree: where the spirits of the pious dead reat after their labours, The Father: Yama. i
| 2 The spirit of the dead child speaks. J yearned for this: to return to the world of life.
'- § Yama speaks. Fashioned mentally: figuratively prepared by being burnt on the funeral pile.
5 Ship: meaning, apparently, the funeral pile, The funereal gift: the meaning of anudéy? is uncertain. ‘Restitution.’—Wilson. ‘Surrender’ or ‘delivery,’ according to Prof. Zimmer. Stanzas 5—7 are spoken by the poet.
6 A depth: the meaning is obscure. Pussage out: probably for the removal of the ashes, .
The subject of the hymn appears to be the funeral ceremony of a boy (kumdra, said by some to be the name of aman). According to the legend
| “¢ited by S&yana a youth named Nachiketas was sent by his father to thé
- kingdom of Yama who treated him kindly and allowed ,bim to return to this _ world. ‘The bymn is made throughout applicable to Aditya as well as to
: Yama, with, if possible, a still greater degree of obscurity. It seems to have
been the basis of the discussion in the Taittirilya Brahmana (III. 11. 8) and
| ‘in the Kathd Upanishad, respecting what becomes of the soul after death, in
dialogues between Nachiketas and Yama,’-—Wilson, = - ;
582 THE HYMNS OF {BOOK X, HYMN CXXXYVI. Kesins,
' He with the long loose locks supports Agni, and moisture,
heaven, and earth: He is all sky to look upon: he with long hair is called thig
light, 2 The Munis, girdled with the wind, wear garments soiled of yellow hue. They, following the wind’s swift course go where the Gods have gone before. 3 Transported with our Munihood we have pressed on into the winds: You therefore, mortal men, behold our natural bodies and ; no more. 4 The Muni, made associate in the holy work of every God,
- Looking upon all varied forms flies through the region of the air.
5 The Steed of Vata, Vayu’s friend, the Muni, by the Gods
impelled, In both the oceans hath his home, in eastern and in western sea,
6 Treading the path of sylvan beasts, Gandharvas, and Ap.
sarases, He with long locks, who knows the wish, is a sweet moat
delightful friend.
7 Vayu hath churned for him: for him he poundeth things
most hard to bend, When he with long loose locks hath drunk, with Rudra, water
from the cup.
The Kesins, kesinah, wearers of long loose hair, are Agpi, Vayu, and Sirya. Each stanza has for its Rishi one of the seven sons of Vatarasana. See Index of Hymus. :
1 He with the long loose locks: probably the ascetic, the Muni or Yogt. According to Sayana, the radiant Sun. Moisture: visham, usually meaning ‘poison’ isso explained in this place. :
2 Munis: ascetics inspired or in a state of ecstasy. Girdled with the wind : exposed without girdles to the wind. According to S4yana, sons of Vataragana, or Wind-Girdled.
5 In both the oceans; everywhere in the firmament from its eastern to its western extremity.
_ ‘The hymn shows the conception that by a life of sanctity the Muni can attain to the Tov." 5) .*'“ y Taities of the air, the Vayus, the Rudras, the Apsarasas, and; otitis... 5 and, furnished like them with wonderful powers, can fravel along with theni on their course .....The beautiful-haired, the long-haired, that is to say, the Muni, who during the time of his austerities does not shave his hair, upholds fire, moisture, heaven, and earth, and resembles the world of light, ideas which the later literature so largely contains."—Von Roth, quoted by Dr. Muir, 0. 8. Texts, LV. 319, the hymn being’ transliterated and translated on page 318. - ~~ % av
§
HYMN CXXXYVIL. Visvedevas.
Ye Gods, raise up once more the man whom ye have humbled and brought low. O Gods, restore to life again the man who hath committed sin.
2 Two several winds are blowing here, from Sindhu, from a distant land. May one breathe energy to thee, the other blow disease away. 3 Hither, @ Wind, blow healing balm, blow all disease away. thon Wind; For thou who hast all medicine comest as envey of the Gods. 4 Iam come nigh to thee with balms to give thee rest and keep thee safe. . I bring thee blesséd strength, Idrive thy weakening malady away. 5 Here let the Gods deliver him, the Maruts’ band deliver him: All things that be deliver him that he be freed from his disease.
4 The Waters have their healing power, the Waters drive disease away. The Waters have a balm for all: let them make medicine for thee. ‘” Tne tongue that leads the voice precedes. Then with our tenfuld-branching hands, With these two chasers of disease we stroke thee with a gentle
touch. HYMN CXXX VIII. Indra.
Aurep with thee in friendship, Indra, these thy priests, remembering Holy Law, rent Vritra limb from limb,
When they bestowed the Dawns and let the waters flow, and when thou didst chastise dragons at Kutsa’s call.
2 Thou sentest ,forth productive powers, clavest the hills, thou dravest forth the kine, thou drankest pleasant meath. Thou gavest increase through this Tree’s surpassing might. The Sun shone by the hymn that sprang from Holy Law,
Each stanza is ascribed to one of the seven great Rishis. See Index of Hymns. The hymn is a charm to restore a sick man to health, Cf. Hymns of the Atharva-veda, IV. 13.
1 Who hath committed sin: sicknessand death being regarded as the consé- quence of sin.
2 Sindhu: or, ocean.
4 The Wind speaks, Weakening malady: yakskhma may be sickness in gene-
ral, or the name of alarge class of diseases, probably of a consumptive nature.
7 The stanza is important as showing thatthe Indians employed touches or laying-on of hands to relieve suffering or to restore health. Cp. X. 60, 12.
1 Thy priests: the Angirases. But see Vedic Hymns, I. p. 44. Didst ehastise: this clause is very difficult. I adopt Prof. Grassmann’s interpretation. 2 This Tree's surpassing might: the power of the juice of the Soma plant.
SB THE HYMNS OF [ROOK x
3 In the mid-way of heaven the Sun unyoked his car: the Arya found a match to ineet his Dasa foe. Ausociate with Rijisvan Indra overthrew the solid forts of Pipru, conjuring Asura. 4 He boldly cast down forts which nove had e’er assailed: unwearted he destroyed the godless treasure-stores. Like Sun and Moon he took the stronghold’s wealth away, and, praised in song, demolished foes with flashing dart. 5 Avmed with resistless weopons, with vast power to cleave, the Vritra-slayer whets hiy darts and deals forth wonnds. Bright Ushas was afraid of Indra’s slaughtering bolt : she went upon her way and left ber chariot there. 6 These arethy famous exploits, only thine, when thou alone hast left the other reft of yncrifice. Thou in the heavens bust set the ordering of the Moons : the Father bears the felly portioned out by thee.
| HYMN CXXXIX, Savitar, SaviraR, golden-haired. hath lifted eastward, bright with the sunbeams, his eterval lustre ; He in whose energy wise Pisban marches, surveying all existence like a herdsman. 2 Beholding men he sits amid the heavens, filling the two worldhalves “and air’s wide region. He looks upon the rich far-spreading pastures between the eastern aud the western limit. 3 Ho, root of wealth, the gatherer-up of treasureg, looks with his might on every form and figure. Savitar, like a God whose Law is constant, stands in the battle for the spoil like Indra. ! 4 Waters from sacrifice came to the Gandharva Visvavasu, O Soma, when they saw him. Tudra, approaching quickly, marked their going, and looked around upon the Sun’s enclosures.
3 Unyoked his cur; the allucion is. perhaps, to an eclipse, or a detention of the Sun to enable the Aryans to complete the overthrow of their enemies. Rijisean: a pious worshipper befriended by Indra. Pipgrus a demon of drought. Sve Vol. 1., Index.
5 Bright Ushas eas afraid: see IT. 15. 6, [V. 30. 8—11, and X. 73. 6. .
6 Zhe other: thy foe, the demon or Rakshasa. The Father : Dyaus or Heaven. Zhe felly portioned out by thee: the course of the Moon through the asterisms, which thou hast arranged.
2 Pastures: there is no substantive i in the text. cl supplies ‘quarters | of space ;’ Ludwig ‘ladles ;’ and Grasamann ‘ pastures
4 Waters; used in the preparation of the Soma juice. The Gandhares : regarded ag the custodian of the celeatiu} Soma. ae Sua’ sen clone cae ‘the rims of the gun,’—~ Wilson, 2
5 This song Visvavasn sbuall sing us, meter of air’s mid-realm, celestial Gandharva, : ‘That we may know aright both truth and falsehood: may he inspire our thoughts and help our praises.
6 In the floods’ track he found the booty-seeker: the rocky
cow-pen’s doors he threw wide open. ;
These, the Gandharva told him, flowed with Amrit. Indra knew well the puissance of the dragons.
HYMN CXL. ; Agni.
Aani, life-power and fame are thine: thy fires blaze mightily, thou rich in wealth of beams!
Sage, passing bright, thou givest to the wérshipper, with strength, the food that merits land.
2 With brilliant, purifying sheen, with perfect sheen thou liftest up thyself in light. Thou, visiting both thy Mothers, aidest them as Son: thou joinest close the earth and heaven.
3 O Jatavedas, Son of Strength, rejoice thyself, gracious, in our fair hymns and songs. In thee are treasured various forms of strengthening food, born nobly and of wondrous help.
4 Agni, spread forth, as Ruler, over living things: give wealth to us, Immortal God. Thou shinest out from beauty fair to look upon: thou leadest us to conquering power.
5 To him, the wise, who orders sacrifice, who hath great riches under his control, Thou givest’blest award of good, and plenteous food, givest him wealth that conquers all. 6 The men have set before them for their welfare Agni, strung, visible to all, the Holy, , Thee, Godlike One, with ears to hear, most famous, men’s generations magnify with praise-sougs.
5 Visvdvasu: the celestial Gandharva, here the Sun-God. He: Visvavasu. The booty-seeker: Indrawho sought to win the waters. Of the dragons~ the serpent-demons who obstructed the floods of heaven. The last three atanzas are very difficult and obscure. See Hillebrandt, V. 31, 1. pp. 436, 437, and
Ludwig, Veber die neuesten A. u. 8. w., p. 101. 2 Thy Mothers: Heaven and Earth. Joinest close: or, fillest full. 5 To him: to the institutor of the sacrifice. See the exposition ofthe hymn in Satapatha Brdhmana, VII. 3. 1, 29-34 (Sacred Books of the East, XLI. 349—351),
“$86 THE HYMNS OF {BOOK X.
HYMN CXLI. Visvedevas.
Turn hither, Agni, speak to us: come to us with a gracious cee Master of the house: thou art the Giver of our wealth. 2 Let Aryaman vouehsafe us wealth, and Bhaga, and Brihaspati. Let the Gods give their gifts, and let Sinrita, Goddess, grant us wealth. 3 We call King Soma to our aid, and Agni with our songs and hymns ; Aaityas, Vishnu, Strya, and the Brahman Priest Brihaspati. 4 Indra, Vay, Bribaspati, Gods swift to listen, we invoke, That in the synod all the folk may be benevolent to us.
$. Urge Aryaman to send us gifts, and Indra, and Brihaspati, Vata, Vishnu, Sarasvati and the Strong Courser Savitar.
& Do thou, 0 Agni, with thy fires strengthen our prayer and sacrifice ;
'. Urge givers to bestow their wealth to aid our service of the
Gods.
a HYMN CXLIL Agni.
Wits thee, O Agni, was this singer of thelaud: he hath no other kinship, O thou Son of Strength.
Thou givest blesséd shelter with a triple guard. Keep the destructive lightning far away from us.
2 Thy birth who seekest food is in the falling flood, Agni: as Comrade thou winuest all living things. Our coursers and our songs shall be victorious: they of themselves advance like one who guards the herd.
3 And thou, O Agni, thou of Godlike nature, sparest the stones, while eating up the brushwood.
Then are thy tracks like deserts in the corn-lands. Let us not stir to wrath thy mighty arrow.
4 O’er hills, through vales devouring as thou goest, thou partest like an army fain for booty. As when a barber shaves a beard, thou shavest earth when the wind blows on thy flame and fans it. | 5 Apparent are his lines as he approaches: the course is single, but the cars are many,
ian acememnatnteeten ite onda lasiendhiiatia Olen ea cement tianen atere dediamebmtenen deer eauadanme nnaneceenamaaanadiio’ =
onaneingscaadl
2 Sinritd : Pleasantness ; Gladness, personified. Cf, I. 40. 3. 3 Sparest the stones; see Pischel, Vedische Studien, I. p. 180. Cp. 1 I. 29.6,
When, Agni, thou, making thine arms resplendent, advancest | oer the land spread out beneath thee. 6 Now let thy strength, thy burning flames fly upward, thine energies, O Agni, as thou toilest. Gape widely, bend thee, waxing in thy vigour: let all the Vasus sit this day beside thee. 7 This is the waters’ reservoir, the great abode of gathered streams. Take thou another path than this, and as thou listest walk thereon. 8 On thy way hitherward and hence let flowery Dirva grass spring up. Let there be lakes with lotus blooras. These ara the mansions of the flood. - HYMN CXLITI. Asvins. Ye made that Atri, worn with eld, free as a horse to win the goal. When ye restored to youth and strength Kakshivan like a car renewed, 2 Ye freed that Atri like a horse, and brought him newly-born to earth. Ye loosed him like a firm-tied knot which Gods unsoiled by dust had bound. 3 Heroes who showed most wondrous power to Atri, strive to win fair songs ; For then, O Heroes of the sky, your hymu of praise shall cease no more. 4 This claims your notice, Bounteous Gods !—oblation, Agsvins ! and our love, That ye, O Heroes, in the fight may bring us safe to ample room. 5-Ye Twain to Bhujyu tossed about in ocean at the region’s end, . Nasatyas, with your wingéd steeds came nigh, and gave him strength to win. 6 Come with your joys, most liberal Gods, Lords of all treasures, bringing weal. Like fresh full waters to a well, so, Heroes, come and be with us.
6 Stanzas 7 and 8 seem to belong to some other hymn, being a prayer to Agni that he may spare the speaker’s house where, he says, there is nothing to invite the devouring God. See Aymns of the Atharva-veda, VI. 106.
1 Atri: see I. 112.7. Kakshivdn: the Scholiast says that this Rishi was originally dull of understanding and that the Asvins endowed him with knowledge; Prof. Ludwig takes kakshtvantam.to be an adjective agreeing with ratham;: ‘ Again ye made him youthful likea chariot that is braced with bands.’
5 Bhujyu: see Vol. I., Index. .
ae
“588 JHE HYMNS OF (Boox xX,
HYMN CXLIV. Indra.
Tai deathless Indu, like a steed, strong and of full vitality, Belongs to thee, the Orderer.: 2 Here, by us, for the worshipper, is the wise bolt that works
with skill. It brings the bubbling beverage as a dexterous man brings the
effectual strong drink. 3 Impetuous Ahisuva, a bull among these cows of his, Looked down upon the restless Hawk. _4 That the strong-pinioned Bird hath brought, Child of the Falcon, from afar, What. moves upon a hundred wheels along the female Dragon’s path. 5S Which, fair, unrobbed, the Falcon brought thee in his foot, the red-hued dwelling of the juice ; Through this came vital power which lengthens out our days, and kinship through its help awoke. 6 So Indra is by Indu’s power: e’en among Gods will it repel _ great treachery. Wisdom, Most Sapient One, brings force that lengthens life. May wisdom bring the juice to us. HYMN CXLYV. Sapatntbidhanam, From out the earth I dig this plant, an herb of most effectual power, Wherewith one quells the rival wife and gains the husband for oneself,
1 Indu: Soma, The Orderer; disposer and arranger of the universe.
2 Bolt: the Vashatkara, or sacrificial exclamation, ia to the priesta what the thunderbolt is to Indra.
3 I find this and the following stanza unintelligible, Ahfguva in other places is the name of a demon; but the meaning here is uncertain. Cows: there is no substantive to dst sxi’su, ‘these his own,’ in the feminine gender,
4 Whit moves upon a hundred wheels: gatéchakram: ‘the beatower of many boons.’—~ Wilson.
5 Dwelling of the juice: the Soma-plant, which the Falcon brought from heaven, See LV. 26 and 27,
6 Jé: or he; Indu or the Soma juice.
Prof. Grassmann places this hymn in his Appendix as being in his opinion made up of fragments. He considers Ahtguva (stanza 8) to be ‘the archer Krisénu,’ of IV. 27. 8 and other places, who guards the celestial Soma, and in-
_ stead of ‘cows’ he understanda ‘ wives,’ at
The hymn is spell to rid a jealous wife of a more favoured rival, The Rishi is Indrant, the Consort of Indra. | | _,- This plant: said to be the Pata, probably identical with Patha (Clypea Hernandifolia), a climbing plant possessing various medicinal properties, -
HYMN 146.) THE RIGVEDA. | 589
2 Auspicious, with expanded leaves, sent by the Gods, victorious plant. Blow thou the rival wife away,and make my husband only mine.
3 Stronger am I, O Stronger One, yea, mightier than the mightier; And she who is my rival wife is lower than the lowest dames.
4 Her very name [ utter not: she takes no pleasure in this man. Far into distance most remote drive we the rival wife away,
5 I am the conqueror, and thou, thou also art victorious: As victory attends us both we will subdue my fellow-wife.
6 I have gained thee for vanquisher, have grasped thee with a stronger spell. As a cow hastens to her calf, so let thy spitt speed to me, hasten like water on its way.
HYMN CXLVI. Aranyant. Goppsss of wild and forest who seemest to vanish from the sight, How is it that thou seekest not the village? Art thou. not afraid?
2 What time the grasshopper replies and swells the shrill cicala’s voice Seemin 2 to sound with tinkling bells, the Lady of the Woodexults. 3 And, yonder, cattle seem to graze, what seems a dwelliny-place appears : Or else at eve the Lady of the Forest seems to free the wains, 4 -Here one is calling to his cow, another there hath felled a tree : At eve the dweller in the wood fancies that somebody hath
screamed. - 5 The Goddess never slays, unless some murderous enemy approach, .
Maneatsof savoury fruit and then takes, even as he wills, hisrest.
- Thy spirit: the husband's,
The deity, Arany&nt, is the tutelary Goddess of the forest and wildernesa,
2 Grasshopper......cicala : the chichchika is said to be a little creature that eries chicht: and the vrishdravd is said to be a sort of cricket. Others take them to be birds of some unascertained kind,
3 Cattle seem to graze: deer feeding in the glades, What seems a dweilingplace: a natural bower of branches and creepers, .4 Sounds are heard as of a cowman calling his cattle, or of a woodman at work. ‘We muat imagine the thousund strange sounds and delusions which ' seem to encompass the solitary listener of an evening in the darkening forest,’—
Mme. Zénaide Ragozin, Vedie India (Story of the Nations), p. 272.
.§ Murderous enemy: the text has only anydh, ‘another,’ by which, accord-, ing to Sayana, a tiger or robber is meant. Prof. Ludwig suggests that the reading should be ane ‘one who is destined to be killed.” The hymn has been translated by Dr, Muir, O.,S. Texts, V. p. 423; and by the authors of the Siebenzig Lieder des Rigveda.
e
a THE RYUNS OF [Boog x.
- 6' Now have I praised the Forest Queen, sweet-scented, redolent of balm, The Mother of all sylvan things, who tills not but hath stores of food, HYMN CXLVII. Indra, I trust in thy first wrathful deed, O Indra, when thou slewest Vritvra aud didst work to profit man ; ~ What time the two world-halves fell short of thee in might, and the earth trembled at thy force, 0 Thunder-armed, 2 Thou with thy magic powers didst rend the conjurer Vritra, O Blameless One, with heart that longed for fame. Heroes elect thee when they battle for the prey, thee in all sacrifices worthy of renown.
3 God Much-invoked, take pleasure in these princes here, who, thine exalters, Maghavan, have come to wealth. In synods, when the rite succeeds, they hymn the Strong for sons and progeny and riches undisturbed.
‘4 That man shall find delight in well-protected wealth whose care provides for hiva tha o-fat.eonzh+ isyous draught. _ Bringing oblations, struck: we. We chain, by thee, he swiftly wins the spoil with heroes in the fight. 5 Now for our band, O Maghavan, when lauded, make ample room with might, and grant us riches. Magician thou, onr Varuna and Mitra, deal food to us, O Wondrous, as- Dispenser. : HYMN CXLVIII, Indra. .
Wuen we have pressed the juice we laud thee, Indra, and when, Most Valorous! we have won the booty.
Bring us prosperity, as each desires it: under thine own protection may we conquer.
2 Sublime from birth, mayst thou O Indra, Hero, with Strya overcome the Disa races.. . As by a fountain’s side, we bring the Soma that lay concealed, close-hidden in the waters.
_ 3 Answer the votary’s hymns, for these thou knowest, craving the Rishis’ prayer, thyself a Singer. May we be they who take delight in Somas: these with sweet food for thee, O Chariot-rider. :
a edaintte asta Meat titanate tienen
: neater enn tometer 3 Princes: the Siris, the wealthy institutors of t : enme ’ thee, the mighty anes y 8 of the sacrifice. The Strong:
q cies with sweet food : ‘these (praises are offered) with sacrificial yiands, i t
» oh Sete s Ar A EOS ARE ee
*B
HYMN 149.] THE RIGVEDA. BO
‘4 These holy prayers, O Indra, have I sung thee: grant to the men the strength of men, thou Hero.
Be of one mind with those in whom thou joyest: keep thou the singers safe and their companions.
§ Listen to Pritht’s call, heroic Indra, and be thou lauded by
the hymns of Venya, Him who hath sung thee to thine oil-rich dwelling, whose rok ling. songs have sped thee like a torrent..
HYMN CXLIX, Savitar:
Savrrar fixed the earth with bands to bind it,and made heavem stedfast where no prop supported. Savitar milked, as ’twere a restless courser, air, sea bound fast to what no foot had trodden. ' 2 Well knoweth Savitar, O' Child of Waters, where ocean, firmly fixt, o’erflowed its limit. Thence sprang the world, from that uprose the region: thence: heaven spread out and the wide earth expanded. 3 Then, with a full crowd of Immortal Beings, this other realm came later, high and holy. First, verily, Savitay’s strong-pinioned Eagle was born:. and he obeys his law for ever. 4. As warriors to their steeds, kine to their village, as fond milkgiving cows approach their youngling, As man to wife, let Savitar come downward to us, heaven’s . bearer, Lord of every blessing. 5 Like the Angirasa Hiranyastipa, I call thee, Savitar, to this achievement : So worshipping and landing thee for favour I watch for thee as for the stalk of Sorna.
4 Companions: or, dependents. 5 Pritht’s call: the invocation of Prithnu, the Rishi of the hymn. according to S&yana. Prof. Ludwig suggests that Prithu's wife is intended. Venya:
Prithi, son of Vena.
1 To what no foot had trodden: at&rte: ‘to the indestructible (ether!,’— Wilson. 3 Eagle: identified by SAyana with Tarkshya, brother of Garuda, who brought the Soma from the Moon at Savitar’s command. 5 Angirasa: a descendant of the Angirases. Achievement: vifje: food, according to Sa&yana, t. ¢. oblation. Lauding: drchan: or, 1, Archan, honouring thee to win thy favour.
gt
ey , THE HYMNS OF [BOOK X.
HYMN CL. Agni,
Trou, bearer of oblations, though kindled, art kindled for the Gods.
With the Adityas, Rudras, Vasus, come to us: to show us favour come fo us.
2 Come hither and accept with joy this sacrifice and hymn of ours, O kindled God, we mortuls are invoking thee, calling on thee to show us grace.
3 Llaud thee Jatavedas, thee Lord of all blessings, with my song, Agni, bring hitherward the Gods whose Laws we love, whose Laws we love, to show us grace.
4 Agni the God was made the great High-Priest of Gods, Rishis
. have kindled Agni, men of mortal mould.
Agni T invocate for winuing ample wealth, kindly disposed for winning wealth. :
5 Atri and Bharadvaja and Gavishthira, Kanva and Trasadasyu, in our fight he helped. On Agni calls Vasishtha, even the household priest, the household priest to win his grace.
% HYMN CLI. Faith, —
By Faith is Agni kindled, through Faith is oblation offered up. We celebrate with praises Faith upon the height of happiness.
2 Bless thou the man who gives, O Faith ; Faith, bless the man who fain would give. Bleas thou the liberal worshippers: bless thou the word that I have said,
3 Kven as the Deities maintained Fuith in the mighty Asuras, So make this uttered wish of mine true for the liberal worshippers. 4 Guarded by Vayu, Gods and men who sacrifice draw near to Faith. Man winneth Faith by yearnings of the heart, and opulence by Faith. 1 Though kindled: although thou art already burning fresh fire is added to
thee. Zo show us favour: mrilikdya; this play upon the Rishi’s name Mriltke js repeated in each stanza. lees vot:
The Rishi is Sraddh& (Faith) of the family of KAma (Love),
1 Upon the height of happiness : ‘(who is seated) on Bhaga's head, Wilson, |
3 Asuras: the primeval Aryan Gods, Dyaus, Varuna, and some others, wha | were venerated by Indra and other Indo-Aryan deities of a later creation, 4 Guarded by Vayu; the meaning is not clear. ins
mest
AY MN 154,] -+ THE RIGVEDA. 593
bo
Faith in the early morning, Faith at noonday will we invocate, Faith at the setting of the Sun. O Faith, endow us with belief. HYMN CLI Indra. A micutTy Governor art thou, Wondrous, Destroyer of the foe, Whose frien: is never done to death, and never, never overcome. Lord of the clan, who brings us bliss, Strong, Warrior, Slayer of the fiend, May Indra, Soma-drinker, go before us, Bull who gives uspeace. Drive Rakshasas and foes away, break thon in pieces Vritra’sjaws: O Vyitra-slaying Indra, quell the foeman’s wrath who threatens us. O Indra, beat our foes away, humble the men who’challenge us: Seud down to nether darkness him who seeks to do us injury. Baffle the foeman’s plan, ward off his weapon who would con-
quer us. Give shelter from his furious wrath, and keep his murdering
dart afar. HYMN CLII. Indra.
Swayne about, the Active Ones came nigh to Indra at his birth, And shared his great heroic might.
Based upon strength and victory and power, O Indra is thy birth : Thou, Mighty One, art strong indeed.
Thou art the Vritra-slayer, thou, Indra, hast spread the firma-
ment : Thou hast with might upheld the heavens.
Thou, Indra, bearest in thine arms the lightning that accords
with thee, Whetting thy thunderbolt with might.
Thou, Indra, art preéminent over all creatures in thy might : Thou hast pervaded every place. HYMN CLIV. New Life,
For some is Soma purified, some sit by sacrificial oil : To those for whom the meath flows forth, even to those let
him depart.
eee ee ein ee 1 The Active Ones: the Water-Goddesses may be meant. The Consorts of
the Gods, according to Sayana.
29 Thou, Mighty One: or, ‘O Bull, thou art a Bull indeed.’ ‘Thou, O hero, art indeed a hero’,——Max Miiller.
4 Lightning: or, praise-song, hymn. Sayana explains arkam here by stutyam: thy laudable or adorable thunderbolt.
The Rishi of this funeral hymn is Yamt, sister of Yama, 1 To those let him depart: let the spirit-of the dead go to the realm of the
2 Invincible through Fervour, those whom Fervour hath advanced to heaven, Who showed great Fervour in their lives,—even to those let him depart. 3 The heroes who contend in war and boldly cast their lives.away, Or who give guerdon thousandfold,—even to those let him depart. 4 Yea, the first followers of Law, Law’s pureand holy strengtheners, The Fathers, Yama! Fervour-moved,—even to those let him
depart. 5 Skilled in a thousand ways and means, the sages who protect the Sun, : The Rishis, Yama! Fervour-moved,—even to those let him depart.
HYMN CLY. Various.
Audyi, one-eyed limping hag, fly, ever-screeching, to the hill. We frighten thee away with these, the herves of Sirimbitha. 2 Scared from this place and that is she, destroyer of each germ ‘unborn. | Go, sharp-horned Brahmanaspati and drive Ardy} far away. 3 Yon log that floats without a man to guide it on the river's edge,— Seize it thou thing with hideous jaws, and go thou far away thereon. 4 When, foul with seeret stain and spot, ye hastened onward to the breast, | All Indra’s enemies were slain and passed away like froth and foam.
oven
blessed, to the Fathers who receive offerings of Soma juice and elarified butter. Meuth; according to Sayana, honey, which ia offered to the spirits of their ancestors by students of the Atharva-veda, Soma juice and ghritdm or clarified butter (sacrificial oil) being offered, respectively, by students of the SAmaveda and Yajurveda, 2 Fervour: tdépas: literally, warmth, heat; religious fervour, asceticism, austerity, self-denial and abstracted meditation. 4 Fervour-moved : or, Penance-rich ; filled full of religious austerity. 5 Who protect the Sun: see Muir O. 8. 2, V. 319. The hymn has been translated by Dr, J. Muir, 0. 8. Texts, V. p. 310, and by Prof. Zimmer, Altindisches Leben, p. 416. aoa The subject or object of the hymn is the averting or removal of misfortune. 1 Ardyt: ‘the stingy;’ one of a class of malevolent she-fiends. Zver-screcch~ ing : according to Sayana’s explanation of saddnve ; according to others ‘allie ed with Danus, Damavas, or demons.’ Swimbitha: the Rishiof the hymn, | - 2 Sharp-horned.; armed with piercing rays of light. i 4 The meaning of this stanza iseot clear. Manddradhdnikth and buddu-
daydsavoh are dificult words that do not occur again.
5 These men have led about the cow, have duly carried Agni
round, And raised their glory to the Gods. Who will attack them
with success ? HYMN CLVI. Agni, Ler songs of ours speed Agni forth like a fleet courser in the race, And we will win each prize through him. 2 Agni, the dart whereby we gain kine for ourselves with help
from thee,— That send us for the gain of wealth.
3 O Agni, bring us wealth secure, vast wealth in horses and in kine:
Oil thou the socket, turn the wheel. : 4 O Agni, thou hast made the Sun, Eternal Star, to mount the sky,
Beseswing light on living men. ; 5 Thou, Agni, art the people’s light, best, dearest, seated in thy shrine : Watch for the singer, give him life. . HYMN CLVII. Visvedevas.
We will, with Indra and. all Gods to aid us, bring these exist-
ing worlds into subjection.
2 Our sacrifice, our bodies, and our oye let Indra form together with Adityas.
3 With the Adityas, with the band of Maruts, may Indra be Protector of our bodies.
4, As when the Gods came, after they had slanghtered the Asuras, keeping safe their Godlike nature,
’ 5 Brought the Sun hitherward with mighty powers, and looked about them on their vigorous Godhead.
5 These men: the text has only imé, ‘these.’ According to Sayana, the Visvedevas are meant, whohave brought back the stolen cattle. But the reference ig probably to the sacrifice which the priests are performing.
2 The ant: ‘that army,.’— Wilson.
3 Turn the wheel: I adopt the reading of the Samaveda, pavim, instead of | pantm. According to the text, the rendering would be: ‘Balm heaven and | gery the Pani hence, — +The first three verses of this hymn were recite at the Asvamedha or Horse-
Sacrifice. 5. SAyana explains the second half of the stanza differently ; +‘ then (men)
beheld around them the swift descending rain.’—Wilson.
5f6 THE HYMNS OF [BOOK xX.
HYMN CLVIII. ’ Sfirya.
MarSarya guard us out of heaven, and Vata from the firmament, And Agni from terrestrial spots.
® Thou Savitar whose flame deserves hundred libations, be thou pleased : From falling lightning keep us safe. 3 May Savitar the God, and may Parvata also give us sight : May the Creator give us sight.
4 Give sight unto our eye, give thou our bodies sight that they may see: May we survey, discern this world. 5 Thus, Sarya, may we look on thee, on thee most lovely to bebold, See clearly with the eyes of men.
HYMN CLIX. Sacht Paulomt.
Yow Sun hath mounted up, and this my happy fate hath mounted high. | I knowing this, as conqueror have won my husband for mine own.
2 Tam the banner and the head, a mighty arbitress am I: I am victorious, and my Lord shall be submissive to my will.
3 My Sons are slayers of the foe, my Daughter is a ruling Queen : I am victorious: o’er my Lord my song of triumph is supreme.
4 Oblation, that which Indra gave and thus grew glorious and most high,— This have I offered, O ye Gods, and rid me of each rival wife. 5 Destroyer of the rival wife, Sole Spouse, victorious, conqueror, The others’ glory have I seized as ’twere the wealth of weaker Dames. :
6 I have subdued as conqueror these rivals, these my fellow-wives, That I may hold imperial sway over this Hero and the folk.
HYMN CLX. rade.
Taste this strong draught enriched with offered viands : with all thy chariot here unyoke thy Coursers.
Let not those other sacrificers stay thee, Indra: these juice shed for thee are ready.
1 Out of heaven: ‘from (foes dwelling in) heaven.’—~Wilson. 3 The Creator: Dhatar.
Nacht Paulomt, called also IndrAnt, the Consort of Indra, is also the ‘Rishi of the hymn. ‘ Literally, this is a song of exultation by Sucht over her rival wives ; but sack means also an “ act,” “exploit,” and this hymn is metaphori-
cally the praise of Indra’s glorious acts.’— Wilson.
HYMN 161.) | THE RIGVEDA, 597
2 Thine is the juice effused, thine are the juices yet to be pressed : our resonant songs invite thee. O Indra, pleased to-day with this libation, come, thou who knowest all and drink the Soma.
2 Whoso, devoted to the God, effuses Soma for him with yearning heart and spirit,— Never doth Indra give away his cattle: for him he makes the lovely Soma famous.
4 He looks with loving favour on the mortal who, like a rich man, pours for him the Soma. Maghavan in his bended arm supports him: he slays, unasked, the men who hate devotion.
5 We call on thee to come to us, desirous of goods and spoil, of cattle, and of horses. For thy new love and favour are we present: let us invoke thee, Indra, as our welfare.
HYMN CLXI. Indra.
For life I set thee free by this oblation from the unknown decline and from Consumption ; Or, if the grasping demon have possessed him, free him from her, O Indra, thou and Agni. 2 Be his days ended, be he now departed, be he brought very near to death already, Out of Destruction’s lap again I bring him, save him for life to last a hundred autumns. 3 With hundred-eyed oblation, hundred-autumned, bringing a hundred lives, have I restored him, That Indra,for a hundred years may lead him safe to the farther shore of all misfortune. 4 Live, waxing in thy strength, a hundred autumns, live through a hundred springs, a hundred winters. : Through hundred-lived oblation Indra, Agni, Brihaspati, Savitar yield him for a hundred !
4 Dr. Gaedicke (Accusativ im Veda, p. 127) translates Padas 1—3 of the stanza differently : der wird von ihm erspiht, der, obvoh] reich, ihm keinen Soma presst, den holt der michtige heraus aus dem Winkel (Versteck),
According to the Index the subject of the hymn is the cure of the disease called Rajayakshma (Consumption or Atrophy).
1 Unknown decline : some insidious disease, differing from Rajayakshma. Perhaps, as Prof. Zimmer suggests, hypertrophy and atrophy are the two diseases intended. See Altindisches Leben, p. 377. The grasping demon: gr@hi: from grah, to seize ; a female spirit who seizes men and kills them,
4 For a hundred: years, understood,
598 THE HYMNS OP [Boor xX.
- 5B So have I found and rescued thee: thou hast returned with youth renewed. ‘Whole in thy members! I have found thy sight and all thy life for thee. aaglhcaeys HYMN CLXIV. Dream-charn. anh ‘ Avaunr, thou Master of the mind! Depart, and vanish far away. Look on Destruction far from hence. The live man’s mind is manifold. 2 A happy boon do men elect, a mighty blessing they obtain. Bliss with Vaivasvata they see. The live man’s mind seeks many a place. 3 If by address, by blame, by imprecation we have committed | sin, awafse or sleeping, ‘All hateful acts of ours, all evil doings may Agni bear away to | distant places. | 4 When, Indra, Brahmanaspati, our deeds are wrongful and unjust. May erorigant Angirasa prevent our foes from troubling us. |. 5 We have prevailed this day and won: we are made free from sin-and guilt. Til thoughts, that visit us awake or sleeping, seize the man we hate, yea, seize the man who hateth us, © HYMN CLXV. Visvedevas. Gops, whatsoe’er the Dove came hither seeking, seat to us as the envoy of Destruction, For that let us sing hymns and make atonement. Well be it with our quadrupeds and bipeds. | 2 Auspicious be the Dove that hath been sent us, a harmless bird, ye Gods, within our dwelling. ° . May Agni, Sage, be pleased with our oblation, and may the Missile borne on wings avoid us.
For Hymns CLXIL, CLXIII., and CLXXXIY. see Appendix.
1 Master of the mind: the spirit of evil dreams is addressed. Destruetion; the Goddess Nirriti. Manifold: ‘attentive to various objects, and soon diverted from any regard to evil dreams.’-~Wilgon. ie Vaivasvata: Yama, the son of Vivasvan, who presides over evil dreams.— |
yana, ; ee
4 Angirasa: according to Sayana, Varuna, the wise God who is especially connected with his worshippers the Angirases, may be intended. Cf. Hymns
' of the Atharva-veda, VI. 45. 8. —— pn
! 1 A dove, regarded as an ill-omened bird and the messenger of Death, ‘has |
flown into the house. Similarly, in North-Lincolnshire, ‘If a pigeon is seen |;
“pitting on a tree, or comes into the house, or from being wild suddenly be Gomea fame, it is a sign of death.’—Wotes and Queries, viii. p. 382, ae 2 Missile borne on wings; the ill-omened bird, yt oy
3 Let not the Arrow that hath wings distract us: beside the fire-place, on the hearth it settles. May it bring welfare to our men and cattle: here let the Dove, ye Gods, forbear to harm us. 4 The screeching of the owl is ineffective; and when beside the fire the Dove hath settled, To him who sent it hither as an envoy, to him be reverence " paid, to Death, to Yama.
5 Drive forth the Dove, chase it with holy verses: rejoicing, bring ye hither food and cattle, Barring the way against all grief and trouble, Let the swift bird fly forth and leave us vigour. HYMN CLXVI. ‘Sapatnandsanam.
Maxre mea bull among my peers, make me my rivals’ conqueror : : Make me the slayer of my foes, a sovran ruler, lord of kine. 2 I am my rivals’ slayer, like Indra unwounded and unhurt, And all these enemies of mine are vanquished and beneath my feet. 3 Here, verily, I bind you fast, as the two bow-ends with the string.
- Press down these men, O Lord of Speech, that they may humbly speak to me. 4 Hither I came as conqueror with mighty all-effecting power, And I have mastered all your thought, your synod, and your holy work. 5 May I be highest, having gained your strength in war, your skill ia peace: my feet have trodden on your heads. _ Speak to me from beneath my feet, as frogs from out the _ water.croak, as frogs from out the water croak. ae HYMN CLXVII. Indra. Tuis pleasant meath, O Indra, is effused for thee: thou art the ruling Lord of beaker and of juice. | . Bestow upon us wealth with many hero sons: thou, having _ glowed with Fervour, wonnest heavenly light. —
5 With holy verses: SAyana takes rich& with stdyamdandh, understood :—- (Praised) by our hymn (O Goda).
. The subject is the Destruction of Rivals.
' The Rishis are Visvamitra and Jamadagni. Stanzas 1—8 are spoken by the
oe Rishis, and 4 by Indra.
1 Having glowed with Fervour: ‘performing arduous penanse,’—Wilson. .8 Anumatt: Divine Favour personified, . 4 The prize: the wealth won for you.
= go PRR g 5.
2 Let us call Sakra to libations here effused, winner of light who joyeth in the potent Juice, Mark well this sacrifice of ours and come to us: we pray to Maghavan the Vanquisher of hosts. 3 By royal Soma’s and by Varuna’s decree, under Brihaspati’s and Anumati’s guard, This day by thine authority, O Maghavan, Maker, Disposer thou! have I enjoyed the jars. | 4 I, too, urged on, have had my portion, in the bowl, and as first Prince I drew forth this my hymn of praise, When with the prize I came unto the flowing juice, O Visvamitra, Jamadagni, to your home.
HYMN CLXVIII. Vayu.
O rae Wind’s chariot, O its power and glory! Crashing it goes aud bath a voice of thunder.
[t makes the regions red and touches heaven, and as it moves
the dust of earth is scattered.
% Along the traces of the Wind they hurry, they come to him as dames to an assembly. Borne on his car with these for his attendants, the God speeds forth, the universe’s Monarch. | 3 Trivelling on the paths of air’s mid-region, no single day doth he take rest or slumber. Holy and earliest-born, Friend of the waters, where did he spring and from what region came he?
4 (erm of the world, the Deities’ vital spirit, this God moves ever as his will inclines him, : His voice is heard, his shape is ever viewlesas. Let us adore this Wind with our oblation.
HYMN CLXIX. Cows.
May the wind blow upon our Cows with healing: may they eat herbage full of vigorous juices.
May they drink waters rich in life and fatness: to food that moves on feet be gracious, Rudra.
2 Like-coloured, varions-hued, or sinvle-coloured, whose names through sacrifice are known to Agni, :
4 They: the Waters. Prof. Max Miiller interprets differently. See his translation, Vedic Hymns, I. 449. - |
| 2 yoo that moves on feet: the wandering milch-cows. But see Bergaigne,
HYMN 171.) THE RIGVEDA: sai
Whom the Augirases preduced by Fervour,—vyouchsafe to these, Parjanya, great protection. 3 Those who have offered to the Gods their bodies, whose varied forms are all well known to Soma,— Those grant us in our cattle-pen, O Indra, with their full streams of milk and plenteous offspring. 4 Prajapati, bestowing these upon me, one-minded with all Gods and with the Fathers,
Hath to our cow-pen brought auspicious cattle : so may we own the offspring they will bear us,
HYMN CLR.
May the Bright God drink glorious Soma-mingled meath, giving the sacrifice’s lurd uninjured life ; He who, wind-urged, in person guards our offspring well, hath nourished them with food and shines o’er many a land. 2 Radiant, as high Truth, cherished, best at winning strength, Truth based upon the statute that supports the heavens, He rose, a light, that kills Vritras and enemies, best slayer of the Dasyus, Asuras, and foes. 3 This light, the best of lights, supreme, all-conquering, winner of riches, is exalted with high laud. All-lighting, radiant, mighty as the Sun to see, he spreadeth wide unfailing victory and strength. 4 Beaming forth splendour with thy light, thou hast attained heaven’s lustrous realm. By thee wére brought together all existing things, possessor of all Godhead, All-effecting God.
HYMN CLXXI. Indra.
For Ita’s sake who pressed the juice, thou, Indra, didst protect his car, And hear the Soma-giver’s call. 2 Thou from his skin hast borne the head of the swift-moving combatant, And sought the Soma-pourer’s home.
Sfrya.
e
te ailicaenmer andi
4 Prajdpati..... hath brought: ‘may Prajapati bring,’ according to Sayana
2 Skin: here meaning ‘body.’ Combatant: makhdsya: according to the lepend cited by Sdyana, Sacrifice personified, whose head, aa he attempted to eacape in human form from the Guds, was cut off by Indra. See Wilson.
3 Venya, that mortal man, hast thou, for Astrabudhna the
devout, O Indra, many a time set free.
4 Bring, Indra, to the east again that Sun who now is in the
west, Even against the will of Gods.
HYMN CLXXIY. Dawn.
rad Wire all thy beauty come: the kine approaching with full udders follow on thy path. |
® Come with kind thoughts, most liberal, rousing the walrior’s
hymn of praise, with bounteous ones. ; 3 As nourishors we tie the thread, and, , liberal with our bounty, offer sacrifice.
"4 Dawn drives away her sister's gloom, and, through her excellence, makes her retrace her path.
HYMN CLXXII. The King Be with us;I have chosen thee: ‘stand stedfast and cae 7
movable.
Let all the people wish for thee : let not thy kingship fall away. :
2 Be even here; fall not away; be like a mountain unremoved.
Stand stedfast here like Indra’s self, and hold the kingship in |
thy grasp. 3 This man hath Indra stablished, made secure by strong oblation’s power. May Soma speak a benison, and Bebnamaape on him. 4 Firm is the sky and firm the earth, and stedfast also are these hills, Stedfast is all this living world, and stedfast is thie King of men.
5 Stedfast, may Varuna the King, stedfast, the God Brihaspati, Stedfast, may Indra, stedfast, $00, may Apni mEEP — sted fast reign.
3 Venya: said to be Prithu, theson of Vena. ‘See X. 148. 5: Vcd. ; the name of a man not mentioned elsewhere, the son of Asivabudbns.. Set free: Op. I. 24, 15.
1 : *, x ead i,
2 Most liberal: Sirya appears to be meant. Rousing the werrion’ $ “Byres,
of praise; jdraydnmakhuh: the meaning is uncertain "bringing the. , sacrifice to completion,’ according to Séyana.
thread: of sacrifice. 4 Her Sister's gloom: the darknese of Night,
8 As nourishers: because sacrifice brings the food that nourishes life. TREE m
‘The subject is the. benediction of a newly-elected king.
: “ Feel tM Se Fks Fe eee ES
Vee Saco
sie
Sig Se 3
ny aE a, eae ee a ae ese
(a
Soars
Note.
HYUN 176] THE RIGVEDA. . 608
6 On constant Soma let us think with constant sacrificial gift. And then may Indra make the clans bring tribute unto thee . alone.
HYMN CLXXTY. The King. Wrrs offering for success in fight whence Indra was victorious. With this, O Brahmanaspati, let us attain to royal sway. 2 Subduing those who rival us, subduing all malignities, Withstand the man who menaces, withstand the man who angers us. s 3 Soma and Savitar the God have made thee a victorious King : All elements have aided thee, to make thee general conqueror. 4 Oblation, that which Indra gave and thus grefW glorious and most high,— This have [ offered, Gods! and hence now, verily, am rivalless.
5.Slayer of rivals, rivalless, victorious, with royal sway, ore enONG these beings may I rule, may I be Sovran of the folk.
HYMN CLXXY. Press-stones,
Mar Savitar the God, O Stones, stir you according to the Law: - Be harnessed to the shafts, and press.
8 Stones, drive calamity away, drive ye away malevolence : Make ye the Cows our medicine.
“3 Of one accord the upper Stones, eting the Bull his bull-like strength, Look down with pride on those below.
4 May Savitar the God, O Stones, stir you as Law commands
VF
for him * | _ Who sacrifices, pouring juice. si | HYMN CLXXVI. ae Wire ‘hymns of praise their sons have told aloud the Ribhus’ “mighty déeds .: Who, all-supporting, have enjoyed the earth as ‘twere & m0- “ther cow.
1 With offering aes success: ‘By the abhtvarta oblation.’-——-Wilson.
4 Cp. X. 159, 4 ah Lo The shafts: or chariot-poles; here meaning the guiding arms of the oma-presa. | a . 2 The,Cows: Be the rays of morning, at whose approach robbers and de- ‘mons fly,
3 The Bull: Scie.
Cd
2 Bring forth the God with song divine, bring Jatavedas hither. . :
ward, To bear our gifts at once to heaven. 3 He here, a God-devoted Priest, led forward comes to sacrifice, Like a car covered for the road, he, glowing, knows, himself, the way. 4 This Agni rescues from distress, as twere fromthe Immortal Race, A God yet mightier than strength, a God who hath been made for life. HYMN CLXXVILI MAyAbheda. Ta sapient with their spirit and their mind behold the Bird adornedewith all an Asura’s magic might. Sages observe him in the ocean’s inmost depth: the wise disposers seek the station of his rays. 2 The flying Bird bears Speech within his spirit: erst the Gan-
dharva in the womb pronounced it: And at the seat of sacrifice the sages cherish this radiant,
heavenly-bright invention. 3 I saw the Herdsman, him who never resteth, approaching and departing on his pathways. He, clothed in gathered and diffusive splendour, within the worlds continually travels. HYMN CLXXVIIL Tarkebya. THIS very mighty one whom Gods commission, the Conqueror of cars, ever triumphant, Swift, fleet to battle, with uninjured fellies, even Tarkshya for our weal will we call hither.
3 Like a car? perhaps, as Prof, Ludwig suggests, like a chariot which, as
ae ee is concealed from sight by the canopy, seems to find its way without a guide. _ 4 As 'twere from the Immortal Race; ‘as (well as) from peril caused by the inmortals .’"— Wilson. Stanzas 2—4 are recited at the Agni-pranayana, the ceremony of carrying the sacrificial fire to the altar used for animal and Soma sacrifices. See Haug’s Aitareya Brédhmanam, II. 60, 61.
The subject is MayAbheda, ‘the discernment of Méyé, or illusion (the cause of material creation).’—Wilson.
1 Lhe Bird: the Sun. Jn the ocean’s inmost depth: in the solar orb, according to Séyana, Wise disposers : ‘ ordainers (of solar worship).’— Wilson.
2 Speech: or song; the morning song of the Sun-Bird. Zhe Gandharva: ”
the breath of life, according to Sayana, The ray of the Sun is probably meant. 3 This stanza has occurred before. See. 164, 31. The Herdsman: the Sun. atesteth : or, stumbleth ; literally, sinks or falls down. 7
1 Térkshya: & personification of the Sun, usually described as a divine horse, Cp, I, 89. 6, ie |
t
HYMN 180.) THE RIQGVEDA. 605
‘2 As though we offered up our gifts to Indra, may we ascend him as a ship for safety.
Like the two wide worlds, broad, deep, far-extended, may we be safe both when he comes and leaves you.
3 He who with might the Five Lands hath pervaded, like Sirya with his lustre, and the waters,—
His strength wins hundreds, thousands: none avert it, as the young maid repelleth not her lover.
HYMN CLXXIX. Indra.
Now lift ye up yourselves and look on Indra’s seagonable share. If it be ready, offer it; unready, ye have been xemiss.
2 Oblation is prepared: come to us, Indra; the Sun hath travelled over half his journey. ’
#« Friends with their stores are sitting round thee waiting like lords of clans for the tribe’s wandering chieftain.
3 Dressed in the udder and on fire, I fancy; well-dressed, I fancy, is this recent present.
Drink, Indra, of the curd of noon’s libation with favour, Thunderer, thou whose deeds are mighty.
AYMN CLXXX. Indra. O mucH-INVoKED, thou hast subdued thy foemen: thy might is loftiest ; here display thy bounty. | .. In thy right hand, O Indra, bring us treasures : thon art the Lord of rivers filled with riches. 2 Like a dread wild beast roaming on the mountain thou hast approached us from the farthest distance. Whetting thy bolt and thy sharp blade, O Indra, crush thou the foe and scatter those who hate us. 3 Thou, mighty Indra, sprangest into being as strength for lovely lordship o’er the people.
Thou drovest off the folk who were unfriendly, and to the | Gods thou gavest room and freedom.
sept cemcemerneit
°3) Her lover; I adopt, with a modification, Professor Pischel’s interpretation
- of the difficult words yuvatim na sdérydm. See Vedische Studien, I. p. 106.
3 The milk is twice cooked ; first matured in the cow’s udder and then heated on the fire. Curd: the hymn was employed in the Dadhigharma ceremony when Soma juice was offered mixt with curd or sour inspissated milk, Cf. VIII. 2, 9, and IX. 11.6. See Hillebrandt, V. AZ, 1. 221.
HYMN CLXXXI. Visredeias:
VasisHtHa mastered the Rathantara, took it from radiant . Dhatar, Savitar, and Vishnu, : Oblation, portion of fourfold oblation, known by the names of Saprathas and Prathas. 9 'These sages found what lay remote and hidden, the sactrifice’s loftiest secret essence. From radiant Dhatar, Savitar, and Vishnu, from Agni, Bharad- . vaja brought the Brihat. _ $ They found with mental eyes the earliest Yajus, a pathway to : the Gods, that had descended. From radiant Dbatar, Savitar, and, Vishnu, from Sérya did these sages bring the Gharma.
ane | |. HYMN CLXXXIL | Brihaspati, .
a Briuaspatr lead us safely over troubles, and turn his evil thought against the sinner ; Repel the curse, and drive away ill-feeling, and give the sacrificer peace and comfort ! 2 May Nardsansa aid us at Prayaja: blest be our Anuyaja at invokings. May he repel the curse, and chase ill-feeling, and give the sacrificer peace and comfort. 3 May he whose head is flaming burn the demons, haters of prayer, so that the arrow slay them. May he repel the curse and chase ill-feeling, and give the sacrificer peace and comfort, | :
1 Rathantara; one of the most important SAma-h sisti 22 and 23 of Rigveda VIL. 30 = Simaveda II, i. i. 1. the pone itiak is uncertain, and the whole stanza is obscure. Saprathas and Prathas: meaning, apparently, ‘far-extending’ and ‘extending,’ the former reférring to the Rathantara and the latter to the Brihat, which is also one of the most important Samans (Ltigveda VI. 46, 1, 2=Samaveda II. ii. 1. 12). |
8 Yajus: sacrificial prayers and formulas of the Yaj | ‘ ‘warm libation of milk or other beverage. e Yajurveda. | Gharma :
‘The Sikta refers evidently to technical ritual to which no key is giver ae the commentary.’—Wilson. See Mme. Zénaide Ragozin’s Vedic Tadeo BOR: og
2 Nardsansa: Agni. Praydja: part of the introductory ceremony ats - an
Soma sacrifice. Anuydja: a secondary or final sacrifice.
8 He whose head is flaming: tapurmardhan: Brihaspati or Agni ‘a8,
". Lightning,
AYMN 187.} THE RIGVEDA. | 607
HYMN CLXXXIII. The Sacrificer, Ete. I saw thee meditating in thy spirit what sprang from Fervour and hath thence developed. Bestowing offspring here, bestowing riches, spread in thine offspring, thou who cravest children. I saw thee pondering in thine heart, and praying that in due time thy body might be fruitful. Come as a youthful woman, rise to meet me: spread in thine offspring, thou who cravest children, In plants and herbs, in all existent beings I have deposited the germ of increase. All progeny on earth have I engendered, and sons in women who will be hereafter. HYMN CLXXXY. Aditi
Great, unassailable must be the heavenly favour of Three Gods, Varuna, Mitra, Aryaman.
O’er these, neither at home nor yet abroad on pathways that are strange, The evil-minded foe hath power:
Nor over him, the man on whom the Sons of Aditi bestow Eternal light that he may live. HYMN CLXXXYVI. Vayu.
Fiitine our hearts with health and joy, may Vata breathe his balm on us: May he prolong our days of life.
Thou art our Father, Vata, yea, thou arta Brother anda friend: So give us atrength that we may live,
The store of Amrit laid away yonder, O VAta, in thine home,—
Give us thereof that we may live.
HYMN CLXXXVII. Agni.
To Agni send I forth my song, to him the Bull of all the folk: So may he bear us past our foes. |
fa eaneiaeiealid
‘he deities are the Sacrificer, his Wife, and the Hotar-priest,
According to Sayana, the wife is the speaker of the first stanza, the
YajamAna or sacrificer of the second, and the Hotar-priest of the third. Ludwig considers Agni to be the speaker of the whole hymn, What sprang jrom Fervour : the results of ardent devotion or tdépas,
3 The Hotar-priest regards himself as the procreator of all living beings
through the efficacy of the sacrifices which he performs: matsddhyena ydgena
sarvasyotpatteraham sarvajanaheturbhavdmi,—Sayana. ~
Poke NRTA
Bulls chief and lord, as the indispensable household fire.
608 THE HYMNS OF [BOOR Xx.
2 Who from the distance far away shines brilliantly across the wastes : So may he bear us past our foes. 3 The Bull with brightly-gleaming flame who utterly consumes the fiends : So may he bear us past our foes. 4 Who looks on all existing thiugs and comprehends them with his view : So may he bear us past our foes. 5 Resplendent Agni, who was born in farthest region of the air : So may he bear us past our foes.
HYMN CLXXXVITI. Agni. Now send ye Jatavedas forth, send hitherward the vigorous Steed To seat him on our sacred grass. 2 I raise the lofty eulogy of J&tavedas, raining boons, With sages for his hero band. 3 With flames of Jatavedas which carry oblation to the Gods, May he promote our sacrifice. : .
HYMN CLXXXIX. Surya. Tus spotted Bull bath come, and sat before the Mother in the east, Advancing to his Father heaven. 2 Expiring when he draws his breath, she moves along the lucid spheres : The Bull shines out through al} the sky. 3 Song is bestowed upon the Bird: it rules supreme throngh thirty realms Throughout the days at break of morn.
2 Across the wastes: as the fire that burns the jungle and prepares the ground for cultivation. 5 In farthest region of the air: or beyond the firmament, as the Sun.
The deity is alternatively Sarparajiit, the Serpent-Queen, Kadri, who is also the Rishi of the hymn.
1 This spotted Bull: the Sun. The Mother: Dawn.
3 Lhe Bird: the Sun. His morning song, representing prayer, is supreme through all the divisiona of the world, the number thirty being used indefinitely. Cf. I. 123. 8.
1 From Fervour: from the tépas, devotional ardour or asceticiam of Brahm4, according to Séyana. But the meaning here may be ‘fromwarmith See X. 129. 3 and note. Thence; from that fervour, or warmth.
er eee se
a HYMN CXC. Creation.
From Fervour kindled to its height Eternal Law and Truth were born:
Thence was the Night produced, and thence the billowy flood of sea arose.
2 From that same billowy flood of sea the Year was afterwards
produced, , Ordainer of the days and nights, Lord over all who close the eye. 3 Dhitar, the great Creator, then formed in due order Sun and Moon. He formed in order Heaven and Earth, the regions of the air, ~ and light. ° HYMN CXCI. Agni. Tou, mighty Agni, gatherest up all that is precious for thy friend.
Bring us all treasures as thou art enkindled in libation’s place.
29 Assemble, speak together: let your minds be al] of one accord,
- As ancient Gods unanimous sit down to their appointed share.
4 The place is common, common the assembly, common the mind, so be theiz thought united. A common purpose do | lay before you, and worship with your general oblation.
4 One and the same be your resolve, and be your minds of one accord. Waited be the thoughts of all that all may happily agree.
icneeesmmnnanmmene a
Magen” LARGE RE en TS RE CP eee ae gee ee eS _~ The deity or subject of stanzas 2—4 is Sarhjfitnam, Agreement or Unani- “ mity in aasembly.” ., % Common the assembly ; this sémiti appears to have been a general assembly of the people on some important occasion, such as the election of a King. Cf, Hymns of the Atharva-veda, VI. 64.
a
“|
APPENDIX. Pace 466, Hymn DXI.
Isubjoin a Latin version of stanzas 5—8, and borrow Wilson’s translation of stanza 9. ;
5 Membrum suum virile, quod protentum fueraé, mas ille retraxit. Rursus illud quéd in juvenem filiam sublatum fuerat, non aggressurus, ad sé retrabit.
6 Quum jam in medio cengressu, semiperfecto opere, amorem in
_ puellam pater impkverat, ambo discedentes seminis paulum in terrae superficie in sacrorum sede effusum emiserunt.
7 Quum pater suam filiam adiverat, cum e& congressus suum semen supra ¢erram effudit. Tum Dii benigni precem (brahma) progenuerunt, et Vastoshpatim, legum sacrarum custodem, formaverunt.
8 Tile tauro similis spumam in certamine jactavit ; tunc discedens pusillanimis hue profectus est. Quasi dextro pede claudus processit, “inutiles fuerunt illi mei complexus,” ita locutus.
9 ‘The fire, burning the people, does not approach quickly (by day): the naked (Ad&shasas approach) not Agni by night; the giver of fuel, and the giver of food, he, the upholder ( of the rite), is born, overcoming enemies by his might.’
The whole passage is difficult and obscure, and stanza 9 is unintelligible. With regard to the myth of Prajapati and. his daughter, Prof. Max Miillet says :—‘ When Kuméarila is hard pressed by his opponents about the immoralities of his gods, he answers with all the freedom of a comparative mythologist: “It is fabled that Prajapati, the Lord of Creation, did violence to his daughter. But what does it mean? Prajépati, the Lord of Creation, is a name of the sun, and he is called go, because be protects all creatures. His daughter Ushas is the dawn. And when itis said that he was in love with her, this only means that, at sunrise, the sun runs after the dawn, the dawn being at the same time called the daughter of the sun, because she rises when he approaches ””.’—.History of Anc. Sans. Literature, pp. 529, 530. See Muir, O. 8. Texts, IV. pp. 46, 47, where stanzas 4—7 are translated.
7 Vastoshpatim ; Vastoshpati, the guardian of the house ; ‘the lord of the hearth (of sacrifice)’—Wilson. The word may be in apposition with bréhma, , prayer.
9 The fire; according to S4yana, Rikshasas who consume like fire.
614 APPENDIX.
Pace 648, Hymw OVI. I borrow Wilson’s translation of the omitted stanzas.
5 ‘You are like two pleasantly moving well-fed (hills) like Mitra and Varuna, the two bestowers of felicity, veracious, possessors of infinite wealth, happy, like two horses plump with fodder, abiding in the firmament, like two rams (are you) to be nourished with sacrificial food, to be cherished (with oblations).
_ 6 ‘You are like two mad elephants bending their forequarters and smiting the foe, like the two sons of Nitosa destroying (foes), and cherishing (friends) ; you are bright as two water-
born (jewels), do you, who aréevictorious, (render) my decay-: _
ing mortal body free from decay.
7 ‘Fierce (Aswins), like two powerful (heroes), you enable this moving, perishable mortal (frame) to cross over to the objects (of its destination) as over water; extremely strong,
like the Ribhus, your chariot attained its destination swift
‘as the wind, it pervaded (everywhere), it dispensed riches.
8 * With your bellies full of the Soma, like two saucepans, preserv- . ers of wealth, destroyers of enemies, (you are) armed with -»
hatchets, moving like two flying (birds) with+forms like the
moon, attaining success through the mind, like two laudable - :
beings, (you are) approaching (the sacrifice).’ Pacr 598, Hyun CLXII.
May Agni, yielding to our prayer, the Rakshas-slayer, drive . :
away | The malady of evil name that hath beset thy labouring womb.
2 Agni, concurring in the prayer, drive off the eater of thy flesh, ee The malady of evil name that hath attacked thy babe and |.
womb, !
3 That which destroys the sinking germ, the settled, moving. -
embryo,
That which will kill the babe at birth,—even this will we drive.
far away. :
4 That which divides thy legs that it may lie between the mar- : ‘_
ried: pair,
minate,
“fhe subject is the Prevention of Abortion. The Rishi is Hakehoha. (Slayer: ae ‘ of Rékshasas),son of Brahmé. =. ss ee Pe ' ” Stanzas 1, 2 are directed against diseases, and 3—6 aguinet evil-epirita which _
attack women who are about to become mothera.- -. eed
That penetrates and licks thy side,—: ven this will we exter. fa
—' '¢6‘aecompany the Garbhad
: . APPENDIX. 613 5 What rests by thee in borrowed form of brother, lover, or of lord, And would destroy thy progeny,—-even this will we exterminate. 6 That which through sleep or darkness hath deceived thee and lies down by thee, And will destroy thy progeny,—even this will we exterminate. Pact 598, Hymn CLAIII. From both thy nostrils, from thine eyes, from both thine ears and from thy chin, Forth from thy head and brain and tongue I drive thy malady away. 2 From the neck-tendons and the neck, from the breast-bones and from the spine, From shoulders, upper, lower arms, I drive thy malady away. 8 From viscera and all within, forth from the rectum, from the heart,
- From kidneys, liver, and from spleen, I drive thy malady away.
4 From thighs, from knee-caps, and from heels, and from the forepart of the feet, From hips, from stomach, and from groin, I drive thy malady away. 5 From what is yuided from within, and from thy hair, and from thy nails, From all thyself from top to toe, I drive thy malady away.
6 From every member, every hair, disease that comes in every joint, From all thyself, from top to toe, I drive thy malady away. Pace 607, Hymn CLXXXIV.
May Vishiia form and mould the womb, may Tvashtar duly shape the forms, Prajapati infuse the stream, and Dhatar lay the germ for thee. 2 O Sinivali, set the germ, set thou the germ, Sarasvati: May the Twain Gods bestow the germ, the Asvins crowned with lotuses. 3 That which the Asvins Twain rub forth with the attrition: _; , sticks of gold,— ~ That germ of thine we invocate, that in the tenth month thou “ mayst bear.
| te "Phe deity or subject is the cure of Yakshma or phthisis or consumption. Toa 2 Sintydlt: a lunar Goddess, who aids the birth of children. Cp. IL 32. 6.
Verses 1 and 2 are eonore in Atharva-veda, V. 25, which is a charm ana cana to ensure or facilitate and bless
conception.
PANCIKA I
THE Soma SACRIFICE ADHYAYA I The Consecration Sacrifice.
i, 1. Agni! is the lowest * of the gods, Visnu the highest ; between them are all the other deities. A cake to Agni and Visnu on eleven potsherds they offer in connexion with the consecration ; verily thus they offer it without omission to all the deities. All the deities are Agni; all the deities are Visnu; Agni and Visnu are the two terminal forms of the sacrifice. In that they offer the cake to Agni and Visnu, verily thus at the ends they prosper as regards the gods.* They say ‘In that the cake is on eleven potsherds, and Agni and Visnu are two, what is the arrangement here for the two, what the division?’ That for Agni is on eight potsherds; the Gayatri has eight syllables; the metre of Agni is the Gayatri. That for Vignu is on three potsherds, for thrice did Visnu stride across this. This is the arrangement here for the two, this the division. A pap in ghee should he offer, who considers himself unsupported ; in this (earth) does he not find support who does not find support. Ghee is the milk of the woman, the rice grains that of the man; that is a pairing; with a pairing verily thus does he propagate him with offspring and cattle, for generation ; he is propagated with offspring and with cattle who knows thus. He has grasped the sacrifice, he has grasped the deities, who offers the new and full moon sacrifices. Having ' sacrificed with the new moon or full moon oblation he should consecrate
1 AB. i. 1-6, corresponding to KB. vii. 1-4, secondarily correspond with the position
deals with the consecration sacrifice which according to different authorities precedes or follows the consecration proper. For the ritual see AQS. iv. 2. 1-8; O¢S. v. 8. 1-9; Caland and Henry, L’ Agnistoma, pp. 15, 16.
2 Sayana refers these terms to the place of
the deities in the litanies of the Agnistoma, the Ajya Castra being addressed to Agni, and the last Castra, the Agniméruta, centaining a verse to Visnu, while Haug insists that the terms are of locality in the universe, and hence only
of the gods at the sacrifice. Both sides of the relation are clearly present to the Brahmana. Cf. RV. iv. 1.5; QB. iii. 1. 8.1; v. 2.8.6; KB. vii. 2; TS. v. 5. 1.4 cited by Aufrecht, who, for Agni as all other gods, cites TS. vi. 2. 2. 6; TB. ii1. 2. 8. 10.
° In Haug’s view the sense of rdhk with acc. is
‘make to prosper’, rather than ‘satisfy ’ as taken in BR, or ‘worship’, as in Sayana’s paricaranti. Rather the accusative is one of reference; see Keith, Tatttirtya Samhita, p. 100, n. 3.
- 1—] The Soma Sacrifice [108
himself in the same oblation, the same strew; this is one consecration.‘ Seventeen ° kindling verses should he recite ; Prajapati is seventeenfold ; the months are twelve, the seasons five through the union of winter and the cool season °; so great is the year; Prajapati is the year. With these (verses) which abide in Prajaipati does he prosper who knows thus.
i, 2. The sacrifice went away from the gods; it they sought to start up with offerings ; in that they sought to start it up with offerings that is why offerings have their name. They found it; he prospers having found the sacrifice who knows thus. The libations (dhutt) are callings by name, for by them the sacrificer calls to the gods; that is why libations have their name, Ways! (wz) rather are they called by which the gods come to the call of the sacrificer; paths and passages are ways; verily thus are they the roads to heaven of the sacrificer. They say, ‘Since another pours the libation, then why do they style Hotr him who recites (the invitatory verses) and says the offering verses?’ In that he here according to their portion invites the deities, (saying *) ‘ Bring hither N. N., bring hither N. N.’, that is why the Hotr has the name. A Hotr becomes he, a Hotr they call him who knows thus.
i. 8. Him whom they consecrate the priests make into an embryo again. With waters they sprinkle; the waters are seed; verily having made him possessed of seed they consecrate him. With fresh butter they anoint; to the gods appertains melted butter, to men fragrant ghee, slightly melted butter to the fathers, fresh butter to embryos.! In that they anoint with fresh butter, verily thus they make him successful with his own portion. They anoint him completely ; ointment is the brilliance in the eyes; verily thus having made him possessed of brilliance they consecrate him. With twenty-one handfuls of Darbha they purify him; verily thus purified and pure they consecrate him. They conduct him to the hut of the consecrated ; the hut of the consecrated is the womb of the consecrated ; verily thus they conduct him to his own womb; therefore (in and) from a firm womb he stands and moves; therefore (in and) from a firm womb embryos are placed and grow forth. Therefore the sun should not rise or set on the consecrated
¢ The rule is laid down by AQS. iv. 1. 1 that fifteen only are prescribed in OCS. v. 8. 8 the new and full moon sacrifices should and in KB. precede the Agrayana,the Nirfdhapagu, ° Cf. Macdonell and Keith, Vedic Index, i. 110, the Caturmisyas, and the Soma sacrifice, 111. but he admits (iv. 1.2) that the reverse 4 As Aufrecht points out, this derivation is order was possible and the other Siitras not intended as grammatically correct. leave the order undecided. The sacrifice * See AQS. i. 2.6; OOS. i. 4. 22 seg. here laid down for the consecration isin i.8.' Cf. TS. vi. 1.1.4; OB. iii. 1.8.8; and for fact a mere variant of the full moon rite. §§ 9 and 10, 11, 15 and 16, 19, of. TS. vi. 5 i.e. the usual fifteen, AQS. i. 2. 7, and two 1.21; 2.5.5; 1.8. 2; 4.8; Lévi, La
Dhiyyas, iv. 2. 1. On the other hand, doctrine du sacrifice, pp. 108-105.
- The Consecration Sacrifice [—1. 4
elsewhere than in the hut of the consecrated, nor should they call out to him. With a garment they cover him; the garment is the caul of the consecrated ; verily thus they cover him with a caul. Above that is the black antelope skin ; the placenta is above the caul ; verily thus they cover him with the placenta. He closes his hands?; verily closing its hands the embryo lies within; with closed hands the child is born. In that he closes his hands, verily thus he clasps in his hands the sacrifice and all the deities. They say, ‘There is no competing pressing? for him who is first consecrated ; the sacrifice is grasped by him, the deities are grasped ; no misfortune is his as there is of him who is not consecrated first.’ Having loosened the black antelope skin, he descends to the final bath; therefore embryos are born freed from the placenta; with the garment he descends; therefore a child is born with a caul.
i, 4. ‘Thou, O Agni, art extending ’ and ‘O Soma, thy wondrous’ should he recite as invitatory verses! for the butter portions for him who previously has not sacrificed ; ‘with thee they extend the sacrifice’ (he says *) ; verily thus for him he extends the sacrifice. ‘Agni with ancient thought’ and ‘O Soma, with verses thee’ (he should use ) for him who has sacrificed before ; in the word ‘ ancient’ he refers to the former offering. This is not to be regarded. ‘May Agni slay the foe’ and ‘ Thou, O Soma, art very lord’ (these should he recite and) make (the butter portions) contain a reference to the slaying of Vrtra. Vrtra he slays to whom the sacrifice condescends ; therefore should they be made to contain a reference to the slaying of Vrtra. ‘ Agni the head, the first of the deities’ and ‘With Agni, O Visnu, the highest great penance’ are the invitatory and offering verses of the oblation for Agni and Visnu®; they are perfect in form as being addressed to Agni and Visnu; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. Agni and Visnu are the guardians of consecration of the gods; they are lords of the consecration ; in that the oblation is for Agni and Visnu, (it is because they desire °) ‘ May those who are the lords of the consecration, being delighted, confer consecration, may those who consecrate consecrate. They are Tristubh verses, to secure power.
See ApS. xi. 18, 7. 2 RV. v. 18. 46.
5 i.e. a sacrifice instituted at the same ‘° RV. viii. 44. 12 andi. 91. 11 time and place by another sacrificer; ‘ RV. vi. 16, 84 and i. 91. 5. & mountain or stream constitutes a sufi- ° Not in RV. and therefore given in full in
cient local differentiation ; see ACS. vi. AGS, iv. 2. 8.
- ® The correct sense of the use of iti is realized ? RV. v. 18. 4 and i, 91. 9. These are the by S&yana; it is very common in the
sadvaniau which are used in the ordinary AB. and KB., especially the latter, but
Isti; see KB. i. 1; COS. ii. 2. 18. is normally disregarded by Haug.
- 5—] The Soma Sacrifice (110
i. 5. Gayatri verses! should he use as the invitatory and offering verses of the Svistakrt, who desires brilliance or splendour ; the Gayatri is brilliance and splendour ; brilliant and resplendent does he become who knowing thus uses Gayatri verses. Usnih verses? should he use who desires life ; the Usnih is life; he lives all his days who knowing thus uses Usnih verses. Anustubh verses ® should he use who desires the heaven; of two Anustubhs there are sixty-four syllables; three worlds each twenty-onefold are there stretching upwards; with twenty-one (verses) each he mounts these worlds ; with the sixty-fourth he finds support in the world of heaven; support he finds who knowing thus uses Anustubh verses. Brhati verses* should he use who desires prosperity and glory; the Brhati is prosperity and glory among the metres; verily prosperity and glory he places in himself who knowing thus uses Brhati verses. Pankti verses ° should he use who desires the sacrifice; the sacrifice is fivefold; verily the sacrifice condescends to him who knowing thus uses Pankti verses. Tristubh verses® should he use who desires strength; the Tristubh is force, power, and strength ; possessed of force, power, and strength does he become who knowing thus uses Tristubh verses. Jagati verses’ should he use who desires cattle; cattle are connected with the Jagati; he becomes possessed of cattle who knowing thus uses Jagati verses. Viréj verses® should he use who desires proper food; the Viraj is food; therefore he who here has most food is most glorious in the world; that is why the Viraéj has its name (the glorious). Glorious among his own is he, best of his own does he become who knows thus, |
i.6. Now the Viraj is a metre of five strengths; in that it has three Padas, it is the Usnih and Gayatri; in that its Padas have eleven syllables, it is the Tristubh ; in that it has thirty-three syllables, it is the Anustubh, for metres are not different by reason of one syllable, nor yet by two; in that itis the Viraj, that is its fifth (strength). The strength of all the metres he wins, the strength of all the metres he attains, unity with and identity of form and world with all the metres he attains, an eater of food, a lord of food he becomes, with his offspring he attains proper food, who knowing thus uses Viraj verses. Therefore should Viraj verses® be used, namely ‘ Kindled, O Agni’ and ‘These, O Agni’. The consecration is holy order, the consecration is truth; therefore by one who is consecrated should truth alone be spoken. Rather they say,‘ What man ought to speak all truth ; the gods are
1 RV. iii. 11. 2and1. For samydjyesee ACS. © RV. v. 6.1 and 2. ii, 1.21. The term is not used in CGS. 6 RV. i. 95. 1 and 2.
2 RV. i. 79. 4 and 5. 7 RV. v. 11. 1 and 2.
3 RV. i. 46. 1 and 2. ° 8 RV. vii. 1. 3 and 18.
« RV. vii. 16. 1 and 8,
111} The Introductory Sacrifice [—1.7
of truth compact,’ but men of untruth compact.’ He should speak with (the word *) ‘discerning’ ; ‘the discerning is the eye, for by it he sees distinctly ’ (they say). Now the eye is truth deposited among men ; therefore to him who narrates they say, ‘Hast thou seen?’ If he replies ‘I have seen’, then him they believe. But if a man himself sees, he believes not even many others. Therefore should he speak with (the word) ‘discerning’; his speech is uttered as essentially true.®
ADHYAYA II The Introductory Sacrifice.
i, 7 (ii. 1). In? that there is the introductory (sacrifice), thereby they advance to the world of heaven; that is why the introductory (sacrifice : Priyaniya) has its name (advancing). The introductory (sacrifice) is expiration, the concluding (sacrifice) is out-breathing, the Hotr is common, for expiration and out-breathing are common, for the arrangement of the breaths, for the discrimination of the breaths. The sacrifice went away from the gods; the gods could do nothing, they could not discern it. They said to Aditi, ‘Through thee let us discern the sacrifice.’ She said, ‘So be it, but let me choose a boon from you.’ ‘ Choose’ (they replied). This boon she choose, ‘Let the sacrifices begin from me and end with me.’ ‘So be it’ (they replied). Therefore there is a pap to Aditi as introductory (offering), (a pap) to Aditi as concluding (offering), for as a boon by her was this chosen. Moreover she chose this boon, ‘Through me shall ye know the eastern quarter, through Agni the southern, through Soma the western, through Savitr the northern.’ He says the offering verse for Pathyé?; in that he says the offering verse for Pathya, therefore does yonder (sun) arise in the east and set in the west, for it follows Pathyaé. He says the offering verse for Agni*®; in that he says the offering verse for Agni, therefore from the south the plants come first ripe, for the plants are connected with Agni. He says the offering verse for Soma‘; in that he says the
1Cf. GB. i. 1.1. 4: satyam eva devd anrtam sacrifice as in KB. vii. 5-9; for the ritual manugyah. see ACS. iv. 8. 1-8; CCS. v. 5. 1-7; Caland
2 The point is that he is to add in his addresses and Henry, LZ’ Agnigtoma, pp. 28, 29. For the word vicaksana to the proper name §§ 2and 8 cf. KB. vii. 5, 6, 8; for § 8 or (according to ApCS. x. 12. 7, 8) canasita TS. vi. 1.5.1; MS. iii. 7.1; QB. ili. 2.8, in the caseofa Brahman. The passage is 1 seg.; Lévi, La doctrine du sacrifice, pp. 49, borrowed in GB. vii. 28. 50,
5 So Sdéyana; the compound can be reduced ? RV. x. 68. 15 and 16 are the verses used at
into satyd uttard, the rest of his speech is the sacrifice. made true by using vicakgana. For the * RV. i. 189.1; x.2.8. The use of dyanté sugsuperiority of sight to hearing cf. TB. i. gests rice brought north from S, India.
1.4.2; OB. i. 8.1.27; below AB. ii.40. ‘ RV. i. 91. l and 4, i.7. } AB. i. 7-11 contains the introductory
- 7—] The Soma Sacrifice (112
offering verse for Soma therefore westward flow many rivers, for the waters are connected with Soma. He says the offering verse for Savitr®; in that he says the offering verse for Savitr, therefore on the north-west he that blows blows most, for he blows instigated by Savitr. For Aditi® last he says the offering verse; in that he says the offering verse for Aditi last, therefore yonder (sky) wets this (earth) with rain and snuffs it up. For five deities does he say the offering verses; the sacrifice is fivefold; all the regions are in order, the sacrifice also is in order, for that people is (all) in order, where there is a Hotr knowing thus.
i. 8 (ii, 2). He who desires brilliance and splendour should turn towards the east with the libations of the fore-offerings; the eastern quarter is brilliance and splendour; brilliant and resplendent does he become who knowing thus goes to the east. He who desires proper food should turn towards the south with the libations of the fore-offerings; Agni is eater of food and lord of food; he becomes an eater of food, a lord of food, with his offspring he attains proper food who knowing thus turns to the south. He who desires cattle should turn west with the libations of the fore-offerings ; the waters are cattle; he becomes possessed of cattle who knowing thus turns west. He who desires the drinking of Soma should turn north with the libations of the fore-offerings; Soma the king is in the north; he obtains the drinking of Soma who knowing thus turns north; the upward region is heavenly; in all the quarters he prospers. These worlds are turned towards one another! ; turned towards him these worlds shine for prosperity for him who knows thus. For Pathyé he says the offering verse; in that he says the offering verse for Pathya, verily thus at the beginning of the sacrifice he gathers speech together. Agni and Soma are expiration and inspiration, Savitr (serves) for instigation, Aditi for support. Verily for Pathya he says the offering verse ; in that he says the offering verse for Pathya, verily thus with speech he leads the sacrifice to the path. Agni and Soma are the eyes; Savitr (serves) for instigation, Aditi for support. By the eye the gods discerned the sacrifice; by the eye that is discerned which cannot be discerned; therefore even after wandering in confusion, when a man perceives with the eye immediately,? then he discerns indeed. In that the gods discerned the sacrifice, in this (earth) they discerned, in it they gathered together ; from ° it is the sacrifice extended, from it is it performed, from it is it gathered
® RV. x. 82. 7 and 9. which agrees generally with kendpi yaina- 6 RV. x. 63. 10 and the verse mahim @ su, AV. vicesena. vii. 6. 2. 8 SAyana has the loc. as the explanation ; so 1 The sense is uncertain ; S&yana has svocita- Haug, but abl. or dat. alone can be bhogaprada, Haug ‘ linked together’. meant.
2 Anusthyd is rendered ‘successively’ by Haug,
113] The Introductory Sacrifice [—i. 10
together, for Aditi is this (earth). Thus he says the offering verse for Aditi last ; in that he says the offering verse for Aditi last, it is for the discernment. of the sacrifice, for the revealing of the world of heaven.
i. 9 (ii. 8). ‘The subjects of the gods should be brought into order,’ they say; ‘as they are brought into order, the subjects of men come into order.’ All the subjects come into order, the sacrifice comes into order also, (all) is in order for that people where there is a Hotr knowing thus. He recites,!
‘ Prosperity to us in the ways, in the deserts, Prosperity in the waters, in the abode which hath the light, Prosperity to us in the wombs that bear children, Prosperity for wealth do ye, O Maruts, bestow.’
The Maruts are the subjects of the gods; verily thus at the beginning of the sacrifice he brings them into order. ‘ With all the metres should he say the offering verse,’ they say; having sacrificed with all the metres, the gods conquered the world of heaven; verily thus the sacrificer having sacrificed with all the metres conquers the world of heaven. ‘Prosperity to us in the ways, in the deserts’ and ‘The highest safety in the way’ are the Tristubh verses for Pathya Svasti.2 ‘O Agni, lead us by a fair path to wealth’ and ‘We have come to the path of the gods’ are the Tristubh verses for Agni.° ‘Thou, O Soma, skilled in thought’ and ‘Thine abodes in the sky, on the earth’ are the Tristubh verses for Soma.‘ ‘The god of all, the lord of the good’ and ‘ Who all these beings’ are the Gayatri verses for Savitr.6 ‘The good protector, the earth, sky unequalled’ and ‘The great one, the mother of those of good vows’ are the Jagati verses for Aditi. These are all the metres, Gayatri, Tristubh, and Jagati, the others are dependent (on them), for these are used most prominently in the sacrifice. By means of these metres the sacrificer has sacrificed with all metres, who knows thus.
i. 10 (ii. 4). The invitatory and offering verses of this oblation contain the words! ‘ forward ’, ‘lead’, ‘path’, and ‘prosperity’; having sacrificed with them the gods won the world of heaven; verily thus also the sacrificer having sacrificed with them wins the world of heaven. In them there is the line, ‘ Prosperity for wealth do ye, O Maruts, bestow’; the Maruts, as subjects of the gods,* occupy the atmosphere; whoever without notification to them goes to the world of heaven they are likely to obstruct him or to crush him. In that he says, ‘Prosperity for wealth do ye, O Maruts, bestow, hé announces the sacrificer to the Maruts the subjects of the gods;
1 RV. x. 68. 15. 6 RV. x. 68. 10 and AV. vii. 6. 2.
2 RV. x. 68. 15 and 16. i. 10. ! The word ety occurs only in the form 3 RV. i. 189. l and x. 2. 8. naya, but the way of denoting roots varies 4 RV. i. 91. 1 and 4, greatly in AB. and KB.; cof. p. 80.
6 RV. v. 82. 7 and 9. * Cf. KB. vii. 8; TS. vi. 1. 5. 8.
15 [z.0.s. 35]
1, 10—] The Soma Sacrifice (114
the Maruts, the subjects of the gods, do not obstruct him as he goes to the world of heaven, nor do they crush him. Prosperously they speed him to the world of heaven who knows thus. The invitatory and offering verses of the oblation for Svistakrt should be the two Viraj * verses of thirty-three syllables, ‘May Agni here be above the other Agnis’ and ‘The Agni who guardeth from the foe’. Having sacrificed with the two Viraj verses, the gods won the world of heaven; verily thus also the sacrificer having sacrificed with two Viraj verses wins the world of heaven. They are of thirty-three syllables ; the gods are thirty-three, eight Vasus, eleven Rudras, twelve Adityas, Prajapati, and the vasat call. Thus at the very beginning of the sacrifice he makes the deities sharers in the syllables; verily thus syllable by syllable he delights a deity; verily thus by a vessel for the gods he gladdens the deities.
i. 11 (ii. 5). ‘The introductory (sacrifice) should be performed with the fore-offerings but without the after-offerings’ they say ;1 ‘in that there are after-offerings in the introductory (sacrifice), there is deficiency as it were, and delay as it were.’ That is not to be regarded. It should be performed with the fore-offerings and also with the after-offerings ;? the fore-offerings are the breaths, the after-offerings offspring; if he were to omit the foreofferings he would omit the breaths of the sacrificer; if he were to omit the after-offerings, he would omit the offspring of the sacrificer; therefore should it be performed with the fore-offerings and also with the after-offerings. He should not perform the joint sacrifices for the wives (with the gods), nor should he offer with the concluding Yajus. By so much is the sacrifice incomplete. He should preserve the scrapings of the introductory (sacrifice) and mingle them with the concluding (sacrifice), for the continuity of the sacrifice, to prevent a breach in the sacrifice. Or rather in the pot in which he throws the introductory (sacrifice) into that he should throw the concluding (sacrifice). By so much the sacrifice becomes continuous and without a breach. ‘Thereby they prosper in yonder world, not in this,’ they say, ‘in that it is introductory (advancing); as introductory they offer, as introductory they proceed ; verily the sacrificers advance away from this world.’ In ignorance verily they say thus. He should intertwine the invitatory and the offering verses; the invitatory verses of the introductory (sacrifice) he should make the offering verses of the concluding (sacrifice) ; the invitatory verses of the concluding (sacrifice) he should make the offering verses of the introductory (sacrifice). Thus he intertwines for success in both worlds, for support in both worlds; in both worlds is he successful, in
- RV. vii. 1. 14 and 15. 6. 16 seg. ; for the latter ACS. i.8.7; OOS. 1 For this discussion see TS. vi. 1. 5. 8. i, 12, 18 seg. 2 For the former see ACS. i. 5. 5 seg.; CCS. i.
115] The Buying of the Soma [—i. 18
both worlds he finds support. He finds support who knows thus. There is a pap for Aditi at the introductory, and one for Aditi at the concluding _ (sacrifice), for the support of the sacrifice, for the tying of the knots of the sacrifice, to prevent the slipping of the sacrifice. Just as then, he used to Bay, one ties the knots at both ends of a rope to prevent slipping, so at both ends of the sacrifice he ties knots to prevent slipping, in that there is a pap for Aditi at the introductory and also one for Aditi at the concluding sacrifice. With Pathyaé Svasti hence they advance, in Pathya Svasti they end; prosperously hence they advance, prosperously they end.
ADHY AYA III The Buying of the Soma
i. 12 (iii. 1). In! the eastern quarter the gods bought Soma the king; therefore in the eastern quarter is he bought. Him from the thirteenth month they bought; therefore the thirteenth month is not known; the Soma seller is not known, for the Soma seller is evil. The strengths and powers of him when bought and going towards men went away to the quarters; them they sought to win with one verse; they could not win them ; them with two, with three, with four, with five, with six, with seven they could not win; with eight they won, with eight they obtained; that is why eight has its name. Whatever he desires he attains who knows thus. Therefore in these rites eight (verses) each are repeated, to win powers and strengths.
i, 18 (iii. 2). ‘For Soma when bought and being brought forward, do thou say the invitatory verse’ the Adhvaryu says. ‘From good to better do thou come forward’ he says;! this world is good; than it yonder world is better; verily thus he causes the sacrificer to go to the world of heaven. ‘Let Brhaspati be thy harbinger’ (he says); Brhaspati is the holy power; verily thus he makes the holy power precede him ; what has the holy power come to no harm. ‘ Do thou stay on the chosen spot of earth’ (he says). The chosen spot of earth is the place of sacrifice to the gods; verily thus he settles him on the chosen spot of earth. ‘Do thou drive afar the foes, with all powers’ (he says) ; verily thus he drives away the evil rival who hates him, and brings him low. ‘O Soma, thy wondrous’ this triplet to Soma® in Gayatri
1 AB. i. 12-14, like KB. vii. 10, treats briefly form as here in the Yajus recension is also of the ceremony of carrying forward the found at AV. vii. 8. 1 with the bad Soma when bought. For the ritual see variants dihemdm asyd cdtrum and sdrva- AOS. iv. 4. 1-8; QS. v. 6. 1-8; Caland viram. For § 1 cf. KB. vii. 10. and Henry, L’ Agnistoma, pp. 50, 51. 2 RV. i. 91. 9-11.
i. 18. } This verse which is found in the same
L 13—] The Soma Sacrifice [116
he recites when Soma the king is being brought forward ; verily thus with his own deity, his own metre he makes him successful. ‘All rejoice in the glory that hath come’ he recites; Soma the king is glory; every one rejoices in his being bought, both he who is to gain something in the sacrifice and he who is not. ‘The comrades in the comrade strong in the assembly, (he says); Soma the king is the comrade, strong in the assembly, of the Brahmans. ‘Saving from sin’ (he says); he indeed is a saviour from sin. He who is successful, he who attains pre-eminence, becomes sinful; therefore they say,‘ ‘Do not recite, do not proceed; let them not have sin to requite.’ ‘ Winner of nourishment’ (he says); nourishment is food ; nourishment is the sacrificial fee; thereby he wins it; verily thus he makes him a winner of food. ‘Ready is he for manly force’ (he says); manly force is power and strength; manly force is not lost by him up to old age who knows thus. ‘The god hath come’ (he says®), for he has come now ; ‘ With the seasons may he prosper the dwelling’ (he says). The seasons are the royal brothers of Soma the king, as of a man; verily thus with that he causes him to come. ‘ May Savitr bestow upon us fair progeny and sap’ this benediction he invokes. ‘May he quicken us with nights and days’ (he says); the days are days, the nights are nights; verily then for him with the days and the nights he invokes this benediction. ‘Wealth with offspring may he accord to us’ this benediction he invokes. ‘Thine abodes which they worship with oblation’ he recites ;® ‘ All these of thine be encompassing the sacrifice ; conferring wealth, accomplishing with good heroes’ (he says) ; verily thus he says ‘ Be thou a conferrer of cattle on us and an accomplisher.’ ‘Slayer of heroes, O Soma, go forward to the doors’ (he says); the doors are the house; the house of the sacrificer 1s afraid of Soma the king as he advances; in that he recites this (verse), verily thus he calms him; he calmed injures not his offspring or cattle. ‘This prayer of thy suppliant, O god’, with (this verse) to Varuna he concludes; so long as he is tied up, Varuna is his deity, so long as he proceeds to the closed places; verily thus with his own deity, his own metre, he makes him successful. ‘Of thy suppliant, O god’ (he says”); he who sacrifices is a suppliant. ‘Insight and skill, O Varuna, do thou quicken’ (he says); verily thus he says, ‘Do thou, O Varuna, quicken strength and knowledge.’ ‘Let us mount that ship fair crossing by
3 RV. x. 71. 10. great prosperity danger of sin is near at ‘ The version of SAyana takes md pracdrth as hand. addressed to the Adhvaryu and ydiayan *° Agan is taken as past by the Brahmana, as prdpnuvaniahk, but this seems unduly to though S&éyana renders it as imperative. minimize ydiayan. The idea is that in too The verse is RV. iv. 58. 7.
¢ RV. i. 91. 19. 7 RV. viii. 42. 38.
117] The Buying of the Soma [—1. 14
which we may pass over all evils’ (he says); the ship fair crossing is the sacrifice; the ship fair crossing is the black antelope skin; the ship fair crossing is speech; verily thus having mounted upon speech with it he crosses over to the world of heaven. These he recites eight in number, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. Of them he recites the first thrice, the last thrice; they make up twelve; the year has twelve months; Prajapati is the year; verily with those whose abode is Prajapati he prospers who knows thus. Thrice he recites the first, thrice the last; verily thus he ties the ends of the sacrifice, for firmness, for might, to prevent slipping.® ;
i, 14 (iii. 8). One of the two oxen should be yoked, the other unloosened ; then they should take down the king; if they were to take down when both were unloosed, they would make the king have the fathers as his deity; if when yoked, lack of peace and rest would come on offspring ; offspring would scatter. The ox which is unyoked is the symbol of offspring who sit in the house; the yoked one is that of those on a journey. Those who take down when one is yoked and one unyoked, produce both peace and rest. The gods and the Asuras strove for these worlds ; they contended for this eastern quarter ; the Asuras conquered them thence ; they contended for the southern quarter; the Asuras conquered them thence; they contended for the western quarter; the Asuras conquered them thence; they contended for the northern quarter ; the Asuras conquered them thence. They contended for the north-eastern quarter; they were not conquered thence. This is the unconquered quarter ; therefore in this quarter one should strive or cause striving ;? for he has power to dispose of debts. The gods said, ‘Through our lack of a king they conquer us; let us make a king.’ ‘Be it so’ (they said), They made Soma king; with Soma as king they conquered all the quarters. He who sacrifices has Soma as king. While (the cart) stands facing east, they place on (the Soma); thereby he conquers the eastern quarter; him they carry round to the south; thereby he conquers the southern quarter; him they turn round to the west; thereby he conquers the western quarter; him they take down from (the cart) facing north; thereby he conquers the northern quarter. By Soma the king he conquers all the quarters who knows thus.
® Cf. TS. ii. 5. 7.1. Seo Caland and Henry, L’ Agnistoma, 1 Cf. TS. vi. 2.1.1; MS. iii. 7.9; QB. iii 4. p. 54.
- 4 disagrees with TS., MS., and AB. * The sense of yat is probably no more definite than this.
- 15—] The Soma Sacrifice (118
The Guest Reception of Soma
i. 15 (iii. 4). The? oblation of the guest reception is offered, when Soma the king has come; Soma the king comes to the house of the sacrificer; to him this oblation of the guest reception is offered; that is why the guest reception has its name. It is offered on nine potsherds; the breaths are nine ; (it serves) to arrange the breaths, to recognize the breaths. It is for Visnu; the sacrifice is Visnu; verily thus with his own deity, his own metre, he makes him successful. All the metres and the Prsthas follow Soma the king when bought. As many as follow Soma the king, to all these is the guest reception performed. They kindle the fire, when Soma the king has come. Just as in the world when a human king has come, or another deserving person, they slay an ox or a cow that miscarries; so for him they slay in that they kindle the fire, for Agni is the victim of the gods.
i. 16 (iii. 5). ‘Recite for Agni being kindled’ the Adhvaryu says; ‘To thee, O god Savitr,’ (this verse) to Savitr he recites. They say ‘Since it is for Agni being kindled that he recites by order, then why does he recite (a verse’) to Savitr?’ Savitr is lord of instigations; verily thus on the instigation of Savitr they kindle him; therefore he recites (a verse) to Savitr. ‘May the two great ones, sky and earth, for us,’ (this verse) to sky and earth * he recites; they say, ‘Since it is for Agni being kindled that he recites by order, then why does he recite (this verse) to sky and earth?’ By means of sky and earth him when born the gods grasped ; by these two even to-day is he grasped ; therefore he recites (this verse) to sky and earth. ‘Thee, O Agni, from the lotus’ this triad in Gayatri to Agni® he recites when the fire is being kindled; verily thus with his own deity, his own metre he makes him successful. ‘Atharvan kindled forth’ is perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. If he is not born, if he is long in being born, then should be repeated Gayatri verses,* Raksas slaying, namely, ‘O Agni strike down the foe’ for the smiting away of the Raksases. The Raksases seize them when he is not born and is long in being born. If he is born when one only has been recited, or when two, then he should recite an appropriate (verse °) containing (the word) ‘ born ’,‘ Let men say’ for him when born. That which in the sacrifice is appropriate is perfect. ‘Whom with the hand like a quoit’ (he says*), for with the hands they kindle him. 1 AB. i, 15-18 describe the guest reception vi. 8. 5.8; for § 2 KB. viii. 1.
of Soma; of. KB. viii. 1 and 2. For the 2 RV. iv. 56. 1.
ritual see ACS. iv. 5; CGS. v. 7. For *° RV. vi. 16. 18-16.
§ 2 cf. TS. vi. 2.1. 2. See also Caland ‘ RV. x. 168.
and Henry, L’ Agnistoma, pp. 58, 57-60. 6 RV. i. 74. 8. i. 16, } RV. i. 24. 8 For §§ land 20 cf.TS. * RY. vi. 16. 40.
119] The Guest Reception of Soma [—. 16
‘The child born’ (he says); Agni is a first-born child as it were; ‘ Like (it) they bear, Agni of the folk, good sacrificer ’ (he says); om is for them what na 18 for the gods. ‘Forward bear the god to the feast for the gods, best winner of wealth’ is the appropriate (verse 7) for him when being taken forward ; that which in the sacrifice is appropriate is perfect. ‘Let him seat himself in his own place of birth’ (he says); he is his own place of birth in that Agni is Agni’s. ‘Born in the all-knower’ (he says*); one is born, one is the all-knower. ‘Quicken the dear guest’ (he says); he is his dear guest in that Agni is Agni’s. ‘On a smooth (place) the lord of the house’ (he says) ; verily thus he places him in health. ‘By Agni is Agni kindled, the sage, the lord of the house, the youthful, bearer of the oblation, with the ladle in his mouth’ is the appropriate (verse *®); that which in the sacrifice 1s appropriate is perfect. ‘For thou, O Agni, by Agni, sage by the sage, good by the good ’ (he says ?°); one is a sage, the other a sage; one is good, the other good. ‘Friend with friend thou art enkindled’ (he says); he is his own friend in that Agni is Agni’s. ‘Him they make bright, the skilled, the victor in contests, the mighty one in his own dwellings’ (he says"); he is his own house in that Agni is Agni’s. ‘ With the sacrifice the sacrifice the gods sacrificed’, with the last? he concludes; with the sacrifice the gods sacrificed the sacrifice in that with Agni they sacrificed to Agni; they went to the world of heaven. ‘These laws were first; these greatnesses resort to the sky, where are the ancient Sadhya gods’ (he says"); the Sadhya gods are the metres; they first sacrificed to Agni with Agni; they went to the world of heaven. The Adityas and the Afigirases were here; they first sacrificed with Agni to Agni; they went to the world of heaven; the libation to Agni is a heavenly libation. Even if he who sacrifices is not a Brahmana }5 or is wrongly spoken of, nevertheless his libation goes to the gods and is not united with evil; his libation goes to the gods, and is not united with evil, who knows thus. These thirteen he recites perfect in form; that in the sacrifice is perfect which 1s perfect in form, that rite which as it is performed the verse describes. Of these he recites the first thrice, the last thrice. They make up seventeen ; Prajapati is seventeenfold,
7 RV. vi. 16, 41. Smrti. On the whole the use is probably 8 RV. vi. 16, 42. in each case the same, ‘ one who is said 9 RV. i. 12. 6. to be not a Brahman’, a non-Brahman 10 RV. viii. 48. 14. (opposed to subrdhmana, Wackernagel, 1 RV. viii. 84. 8. Altind. Gram. u. i. 261) or durukta. The 18 RV. i, 164. 50; see ACS. ii. 16. 7, 8; of. alternative is to take ukta as ‘instigated’,
COGS. v. 15. 5. ‘directed by’ one who is not a Brahman 18S Siyana gives two views of abrdhmana, either or is ill-spoken of. See AB. ii.17. Lévi
as one who is not instigated by a Brah- (La doctrine du sacrifice, p. 128) has ‘on
mana or one who is declared to be a non- sacrifice sans l’avis d’un brahmane ou si
Brahman as explained by Catatapa in his on est diffamé,’ which is difficult.
i16—] The Soma Sacrifice (120
the months are twelve, the seasons five; so great is the year; Prajapati is the year; verily thus with these which have their abode in Prajapati he prospers who knows thus. He recites the first thrice, the last thrice ; verily thus he ties the ends of the sacrifice, for steadiness, for might, to prevent slipping. |
i, 17 (iii. 6). ‘ With the kindling-stick honour Agni’ and ‘Swell up; be there gathered for thee’ are the invitatory verses! of the two butter portions, referring to the guest reception and perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. (The verse) to Agni contains (the word) ‘guest’, not that to Soma; if (the verse) to Soma contained (the word) ‘guest’, it would clearly? be (the verse to be used); but it does contain (the word) ‘guest’ as it contains (the word) ‘ made fat’; when they serve him with food, then does he become fat. For them he says as offering verses * ‘ Delighting’. ‘Over this Visnu strode’ and ‘To his beloved place may I win’ are (two verses) to Visnu.* Having used (a verse) of three Padas as invitatory verse, he says one of four as offering verse, there are seven Padas; the guest reception is the head of the sacrifice; there are seven breaths in the head; verily thus he places breaths in the head. ‘The Hotr of the sacrifice with brilliant car’ and ‘Famed far is the Agni of Bharata’ are the invitatory and offering verses of the Svistakrt,° referring to the guest reception and perfect in form; that in the sacrifice is perfect which is-perfect in form, that rite which as it is being performed the verse describes. They are Tristubh verses, to secure power. (The sacrifice) ends with the sacrificial food; the gods prospered by means of the guest reception ending with the sacrificial food; therefore should it be performed ending with the sacrificial food. In this case they offer the fore-offerings, not the after-offerings. The fore-offerings and the afterofferings are the breaths; the fore-offerings are those breaths in the head, the after-offerings those below. If in the case one were to offer the afterofferings, that would be as if one were to break off those breaths and seek to place them in the head. That would be superfluous; these breaths, both those and those, are united together ;® verily thus in that they offer the fore-offerings, not the after-offerings, they obtain their desires in the fore-offerings and in the after-offerings.
1 RV. viii. 44. 1 and i. 91, 16. 4 RV. i, 22. 17 and i, 154. 5. 2 This seoms here the sense of the ambiguous ‘* RV. x. 1. 5 and vii. 8. 4. word gapvat, which is commoninAB.in ° S&yana takes this as a potential and as
this form. Cf. Eggeling SBE. xxvr. xxx. explaining atiriktam, but it seems neoes-
- i, eo, the usual verses jugina agnir djyasya vetu sary to use it as explaining the next and jugdnah soma djyasya havigo vetu, ACS. sentence, the breaths are united and so i. 5, 29; CCS. i. 8. 8 with havigo in the are in a sense one, ime... ime because
first also. gestures are used.
~
—_ —~ —-- p =
121] The Pravargya [—1. 19
ADHYAYA IV The Pravargya.,
i. 18 (iv. 1). The?! sacrifice went away from the gods (saying), ‘I shall not be your food.’ ‘No’, replied the gods, ‘ Verily thou shalt be our food.’ The gods crushed it; it being taken apart was not sufficient for them. The gods said ‘It will not be sufficient for us, being taken apart; come, let us gather together the sacrifice.’ (They replied) ‘Be it so’. They gathered it together; having gathered it together they said to the Acvins, ‘Do ye two heal it’, the Agvins are the physicians of the gods, the Acvins the Adhvaryus; therefore the two Adhvaryus gather together the cauldron. Having gathered it together they say, ‘O Brahman, we shall proceed with the Pravargya offering ; O Hotr, do thou recite.’
i. 19 (iv. 2). With ‘The holy power born first in the east’ he begins ;! Brhaspati is the holy power; verily thus with the holy power he heals him. ‘This royal one goeth in front to the father’ (he says); the royal one is speech; verily thus he places speech in him. ‘The great one hath established the two great ones, when born’ is addressed to Brahmanaspati;* Brhaspati is the holy power; verily thus with the holy power he heals him. ‘Towards the god Savitr in the bowls’ is addressed to Savitr;* Savitr is breath; verily thus he places breath in him. With® ‘Sit thou down; thou art great’ they make him sit down. ‘ Whom they anoint, the sages, as it were extending’ is (the verse*) appropriate for the anointing; that which is appropriate in the sacrifice is perfect. ‘The bird anointed by the skill of the Asura’, ‘ The foe who secretly may attack us,O Agni’, and ‘Be thou well disposed to us, O Agni, at our approach’ are sets of two appropriate (verses’); that which in the sacrifice is appropriate is perfect. ‘Make thou thy brilliance like a broad net’, (these) are
1 AB. i. 18-22 and KB. viii. 8-7 describe the Pravargya as a necessary preliminary to the Soma sacrifice. For the ritual see AGS. iv. 6 and 7; QOS. v. 9 and 10; BOS. ix. 1-16; MGS. iv; ApOS. xv. CCS. does not require it for a first sacrifice. GB. vii. 6 borrows this. KB. viii. 3 allows it for a first sacrifice in certain cases. CB. xiv. 2.2.44, 45; KOS. viii. 2.16; xxvi. 7. 58 forbid it in any case; TA. v. 6. 8, however, allows it generally, and MOS. iv. 1.8, 4; Ap. in certain cases. For it cf. Hillebrandt, ZDMG. xxxiv. 819 seg. ; Keith, Tatttiritya Samhitd, 1. cxxili-cxxv.
16 [n.0.s. 25]
For the death of the sacrifice, cf. Lévi, La doctrine du sacrifice, p. 80.
i.19. 1 Given in Agv. and Cankh. as not in the Samhité; see RVKh. iii. 22 (Scheftelowitz, pp. 107-109); AV. iv. 1.1; KB. viii. 4. Cf. Oldenberg, Prolegomena pp. 868 seq.
2 Also in Acv. and (ankh.
3 Alao in Acv. and Cankh.
- Also in Acv. and Caiik
5 RV. i. 86. 9.
6 RV. v. 48. 7.
7 RV. x. 177. 1; v. 6. 4; iii. 18. 1 with the next verse in each case.
19—] The Soma Sacrifice [122
five (verses *) referring to the slaying of Raksases, for the smiting away of the Raksases. ‘Round thee, O singer, the songs’, ‘In the two hast thou placed the word of praise’, ‘ Pure is one of them, worthy of sacrifice one’ and ‘I saw the guardian never resting ' are four isolated (verses °). They make up twenty-one; man here is twenty-onefold, ten fingers, ten toes, and the body as the twenty-first; this twenty-onefold self he prepares.
i, 20 (iv. 8), ‘They of the sounding deep have sounded at the rim’ are nine (verses!) for Soma the purifying; the breaths are nine; verily thus he places the breaths in him. ‘May Vena impel those born of Prgni’ (he says"); Vena is (this breath) here; above this here some breaths circulate (venanti), below others; therefore is it Vena; ‘the breath being here hath not feared (n@bheh)’ (they say); therefore is it the navel; that is why the navel has its name; verily thus he places breath in him. ‘Thy strainer is outspread, O lord of holy power’, ‘The strainer of the scorcher is outspread in the expanse of sky’ and ‘ What time the Dhisanas spread out the strainer’ (he says*); these breaths are connected‘ with (the word) ‘strained’; those breaths below are connected with seed, urine, and excrement; them verily thus he places in him.
i, 21 (iv. 4). ‘Thee lord of hosts we invoke’ is addressed to Brahmanaspati;! Brhaspati is the holy power; verily thus with the holy power he heals him. ‘Of which extending and far extending are the names’ are the bodies of the cauldron ;* verily thus he makes him possessed of body and form. ‘The Rathantara Vasistha hath brought’; ‘ Bharadvaja hath fetched the Brhat of Agni’ (he says*); verily thus he makes him possessed of the Brhat and the Rathantara. ‘I saw thee deep in thought’ (he says‘) ; it contains (the word) ‘offspring’ and is addressed to Prajapati; verily thus he confers offspring upon him. ‘ What offering will win your favour, O Acvins’ are nine (verses 5) in different metres; that is the entrails of the sacrifice; the entrails are mixed as it were, some smaller some thicker; therefore are they in different metres. With these Kaksivant went to
® RV. iv. 4. 1-5. ‘ The sense is that those breaths below being 9 RV. i. 10.12; 88.8; vi. 68.1; x. 177. 8. in need of purification obtain it ria these 1 RV. ix. 78.1. Cf. KB. viii. 5. three verses.
2 RV. x. 128. 1. The explanation is purely i.21. } RV. ii. 28. Cf. KB. viii. 5. artificial, like nabheh below, which is ? RV. x. 181. 1-8. probably best taken as a third, not * RV. x. 181.14; 2c andd. second person. It is not to be pressedas ‘ RV. x. 188. 1-8; the hymn is attributed to
a piece of grammar, being an etymology ; Prajavant Prajapatya, and the words here
ef. Liebich, Panini, p. 27, who, with are therefore taken even by Aufrecht as
Saéyana (Aufrecht has na), treats nd as md. the name of the author, bu€é the trans. ‘S RV. ix. §8. 1, 2, and given in full in Aov. adopted seems less unlikely.
and Cankh. 5 RV. i. 120. 1-9.
123] The Prawargya [—1. 32
the dear home of the Agvins; he won the highest world; he goes to the dear home of the Acvins, he wins the highest world who knows thus. ‘ Agni shineth as the forefront of the dawns’ is a hymn.® ‘O Agvins, to the swelling cauldron’ is appropriate; that which in the sacrifice is appropriate is perfect. It isin Tristubh verses; the Trigtubh is strength ; verily then he places strength in him. ‘Like the two pressing-stones for the one purpose ye sing’ is a hymn’; by enumerating the members in ‘ Like the two eyes, like the two ears, like the two nostrils’, verily thus he places the senses in him. It is in Tristubh verses; the Tristubh is strength; verily thus he places strength in him. ‘I praise sky and earth for first inspiration’ is @ hymn® and ‘ Agni, the cauldron, the shining, for hastening on the way’ is appropriate; that which in the sacrifice is appropriate is perfect. It is in Jagati verses; cattle are connected with the Jagati; verily thus he confers cattle upon him. ‘ By which ye did help N.N., by which ye did help N.N.’ (he says); so many desires do the Agvins see in it; them verily thus does he place in him; verily thus with them he makes him successful. ‘The tawny one, the chief, hath made the dawns to glow’ is (a verse ®) containing (the word) ‘glow’; verily thus he confers glowing upon him. ‘With days and with nights guard us around’, with the last (verse }°) he concludes, ‘With those unharmed and bringing good fortune, O Acvins; may this Mitra and Varuna accord us; Aditi, Sindhu, earth and sky’; verily thus with these desires he makes him successful. Such is the first section. |
i. 22 (iv. 5). Then comes the second (section). ‘I hail this fair milking cow’, ‘Making hin, the lady of riches’, ‘Towards thee, O god Savitr’, ‘Like a calf with the mothers’, ‘ With the mothers like a calf’, ‘ Thy teat, exhaustless spring of pleasure’, ‘The cow hath lowed after the blinking young one’, ‘With homage approach’, ‘In unison have they sat down kneeling’, ‘ By the ten of Vivasvant’, ‘Seven milk one’, ‘Enkindled Agni, O Acvins’, ‘Enkindled Agni by the strong, the harbinger of heaven’, ‘This is his most evident deed ’, ‘ The living cloud is milked of ghee and milk’, ‘ Rise up, O Brahmanaspati’, ‘He hath milked the swelling drink’, ‘Come up with the milk, milker of cows, swiftly’, ‘In the passed pour the admixture’, ‘ Assuredly of the Agvins the seer’, and ‘Together these mighty waters’ are twenty-one! appropriate (verses), that which in the
® RV. v. 76. ; 1 RV. i. 164. 26, 27; i. 24. 8; ix. 104. 2; 7 RV. ii. 89; the expressions cited are from 105. 2 ; i. 164. 49, 28; ix.11.1; i. 72.5; vv. 5 and 6. viii. 72.8; 7; two verses only in ACS, 8 RV. i. 112. Cf. for cattle and the Jagati iv. 7.4; RV. i. 62. 6; ix. 74. 4; i. 40. 1; TS. vi. 1. 6. 2. viii. 72. 16; in ACS. iv. 7. 4; RV. viii.
- RV. ix. 88.3. Cf. KB. viii. 6. 72. 18; 9. 7; 7. 22. Of. KB. viii. 7;
10 RY. i. 112. 25. OCS. v. 10.
1, 22—| The Soma Sacrifice [124
sacrifice is appropriate is perfect. With* ‘Up this god Savitr with the golden’ he rises up after (the others); with® ‘Let Brahmanaspati move forward’ he follows after; with* ‘The Gandharva here guardeth his abode’ he looks at the Khara; with® ‘The eagle flying in the vault’ he takes his place; in the forenoon he uses as offering verses ® ‘ The heated cauldron reacheth you, self-offerer’ and ‘Both drink, O Ag¢vins’. At ‘O Agni, enjoy’ he says the second vasat, taking the place of the Svistakrt. ‘The ghee the milk offered in the cows’ and ‘Drink of this, O Agvins’ he uses as Offering verses’ in the afternoon; at ‘O Agni, enjoy’ he says the second vasat, taking the place of Svistakrt. Of these three oblations they do not take portions for the Svistakrt, Soma, the cauldron, and the strengthening drink. In that he says the second vasat, (it is) to avoid omitting Agni Svistakrt. ‘Through all the regions, seated in the south’ the Brahman® mutters; ‘The pure cauldron among the gods over which the call of Hail! is uttered’, ‘From the ocean the wave Vena sendeth forth’, ‘The drop that goeth over theffocean’, ‘O friend, do thou turn towards the friend’, ‘Upright to our aid’, ‘Upright do thou protect us from tribulation’, and ‘Him indeed his worshippers’ are appropriate °® (verses); that which in the sacrifice is appropriate is perfect. With ‘O thou of pure brilliance, around thy dwelling’ he desires food.!° With ‘The oblation offered, the sweet oblation, on the fire that is most full of Indra, may we eat of thee, O divine cauldron, full of sweetness, full of nourishment, full of strength, full of the Afgirases; homage to thee; harm me not’ he partakes of the cauldron. ‘Like an eagle its nest, the seat wrought with prayer’ and ‘In which the seven Vasavas’ he recites ! for him when being deposited. ‘The oblation, O thou rich in oblation, the great divine seat’ (he says’) on the day on which they are going to remove (the cauldron). ‘From the good pasture mayst thou be of good fortune’, with the last (verse ’*) he concludes. The cauldron is a divine pairing; the cauldron is the member, the two handles the testicles, the spoon the thigh bones, the milk the seed; this seed is poured in Agni as the birthplace of the gods, as generation; the birthplace of the gods is Agni; he comes into existence from Agni as the birthplace of the gods, from the libations; having come into existence as composed of the Re,
2 RV. vi. 71. 1. ® In ACS. iv. 7. 4. 8 RV. i. 40. 8. * In AQS. iv. 7.4; RV. x. 128, 2,8; iv, 1.8; « RV. ix. 88. 4. i. 86. 18, 14; viii. 69. 17. 5 RV. ix. 85. 11. 10 RV. iii. 2. 6. ® Only in AQS. iv. 7. 4 (of. AV. vii. 78.5) and 11 RY, ix. 71.6 and AQS. iv. 7. 4. RV. i. 46. 15. 18 RV, ix. 88. 5.
? Only in AQS. iv. 7. 4 (of. AV. vii. 78.4) and 18 RY. i. 164, 40. RV. viii. 5. 14.
125] The Upasads [—i. 23
the Yajus, and the Siman, and of the Veda, and of the holy power, and as immortal, he attains to the deities who knows thus and who knowing thus sacrifices with this sacrificial mite.
The Upasads.
i, 28 (iv. 6). The! gods and the Asuras strove for these worlds; the Asuras made these worlds as citadels, just as those who are more mighty and forceful. They made this (earth) an iron (citadel), the atmosphere one of silver, and the sky one of gold; thus they made these worlds as citadels. The gods said, ‘The Asuras have made these worlds as citadels, let us make these worlds as citadels in opposition.’ ‘Be itso’ (they replied). They made out of this (earth) as a counterpoise the Sadas, the Agnidh’s altar from the atmosphere, the two oblation holders from the sky. Thus they made these worlds as citadels in opposition. The gods said, ‘ Let us have recourse to the Upasads ; by siege (Upasad) they conquer a great citadel.’ ‘Beit so’ (they replied). With the first Upasad which they performed they repelled them from this world; with the second from the atmosphere, with the . third from the sky. Thus from these worlds they repelled them. The Asuras, repelled from these worlds, had recourse to the seasons. The gods said, ‘ Let us have recourse to the Upasads.’ ‘Be it so’ (they replied). These three Upasads they performed one by one twice each; they made up six; the seasons are six; them they repelled from the seasons; they, repelled from the seasons, the Asuras, had recourse to the months. The gods said, ‘Let us have recourse to the Upasads.’ ‘ Be it so’ (they replied). These Upasads being six they performed one by one twice each ; they made up twelve; the months are twelve; them they repelled from the months. The Asuras, repelled from the months, had recourse to the half-months. The gods said, ‘Let us have recourse to the half-months.’ ‘Be it so’ (they replied). These Upasads being twelve they performed one by one twice each ; they made up twenty-four; the half-months are twenty-four them they repelled from the half-months. The Asuras, repelled from the half-months, had recourse to day and night. The gods said, ‘ Let us have recourse to the two Upasads.’ ‘Be it so’ (they replied). With the Upasad which they performed on the forenoon they repelled them from the day, by that on the afternoon, from the night; thus from both they excluded them. Therefore one should proceed with the first Upasad early 1 AB. i, 28-26 and KB. viii. 8 and 9 deal with v. 11; Caland and Henry, L’Agnistoma,
the Upasads ; cf. TS. vi. 2.8.1; CB. iii. 4. pp. 67-70. For the varying number of 4,8. For the ritual see AGS. iv. 8; OCS. Upasads cf. ACS. iv. 8. 18; TS. vi. 2.5. 1.
- 23—] The Soma Sacrifice [126
in the forenoon, with the second early in the afternoon. So much only of space does he leave to his enemy.
i, 24 (iv. 7). The Upasads are called victories; by them the gods won an unrivalled victory; an unrivalled victory does he win who thus knows. The victory which the gods won over these worlds, the seasons, the months, the half-months, the day and night, that victory he wins who knows thus.
The! gods were afraid, ‘Through our disagreement the Asuras will wax great here.’ Having gone apart they took council; Agni went out with the Varus, Indra with the Rudras, Varuna with the Adityas, Brhaspati with the All-gods. Having thus gone apart they took council ; they said, ‘Come, our dearest bodies let us- deposit in the house of king Varuna; with them may he not be united who shall transgress this, who shall seek to cause trouble.’ ‘Be it so’ (they replied). They deposited their bodies in the house of king Varuna; that became their bodily covenant; that is why the bodily covenant (Taninaptra) has its name. Therefore they say, ‘One should not show treachery to one united by the bodily covenant.’ Therefore the Asuras do not wax great here.
i. 25 (iv. 8). The guest reception is the head of the sacrifice, the Upasads the neck ; they are performed on the same strew, for the head and the neck are the same. In the Upasads the gods fashioned an arrow; of it the point was Agni, the socket Soma; the shaft Visnu, the feathers Varuna.! It they discharged, using the butter as a bow; with it they kept piercing the citadels; therefore these have butter as the oblation. At the Upasads he has first recourse to four teats for the fast milk, for the arrow is composed of four elements, point, socket, shaft, and feathers; three teats he has recourse to for the fast milk in the Upasads, for the arrow is composed of. three elements, point, socket, and shaft; two teats he has recourse to for the fast milk in the Upasads, for the arrow is composed of two elements, the socket and the shaft only; one teat he has recourse to for the fast milk in the Upasads, for it is called the one thing ‘arrow’, by one is strength exercised. These worlds are broader above and narrower below ; he performs the Upasads from the top downwards, for the conquering of these worlds. ‘To the generous to be adored ’, ‘This kindling stick of mine, O Agni, this waiting upon thee do thou accept’ are sets of three kindling
1 For this rite see ACS. iv. 5. 8; OCS. v. 7. 1, La doctrine du sacrifice, p. 78. 2; LOS. v. 6.6; KOS. viii. 1. 28-26. Cf. i.25.) Cf. TS. vi. 2.8.1; OB. iii 4.4.14; and TS. i. 2. 10. 2; vi. 2.2.1; MS. iii. 7.10; for § 4 KB. viii. 9; TS. vi. 2.5.2. For GB. vii. 2; QB. iii. 4.2.9; Caland and the parts of the arrow of. Vedte Index i. 8 ; Henry, L’ Agnigtoma, pp. 61, 62. The CB. Eggeling, SBE. xxvi. 108, n. 2, who takes
assigns the Rudras to Soma. Cf. Lévi, galya aa ‘barb’; Muir, OST. v, 881, 888.
127] The Upasads [—i. 26
verses,* perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. He should use (verses®) containing (the word) ‘slay’, as invitatory and offering verses, ‘Let Agni slay the foes,’ ‘ Who is dread, as it were, a slayer with darts, ‘Thou, O Soma, art very lord,’ ‘Bestowing prosperity, slayer of disease, ‘Over this Visnu strode,’ ‘Three steps he strode apart,’ these are they. He sacrifices in the afternoon with (the verses) inverted. With these in the Upasads the gods kept slaying and destroying the citadels. They should be of the same metre, not of different metres; if he were to make them of different metres, he would cause swelling on the neck ; he would produce boils; therefore should they be made of the same metre, not of different metres. Now as to this Upavi Janacruteya used to say, that is in his explanation of the Upasads, ‘In that‘ the face of even an ugly Crotriya is seen as joyous as it were and as singing, (it is) because the Upasads have butter as the oblation, and (it is) a face placed on the neck’; therefore was he wont to say this.
i. 26 (iv. 9). The? fore-offerings and the after-offerings are divine armour ; (this rite) is without fore-offerings and after-offerings, to sharpen the arrow and to prevent rending. Having once stepped over he makes (him) proclaim, to master the sacrifice and to prevent its departure. They say, ‘ A cruel thing do they in the neighbourhood of Soma the king,’ in that they offer the ‘ghee in his neighbourhood, for by ghee as a thunderbolt Indra slew Vrtra,’ in that they make the king to swell, (saying) ‘May every shoot of thine, O god Soma, swell for Indra who obtaineth the chief share; may Indra swell for thee; do thou swell for Indra; make us as comrades to swell; with gain, with insight, prosperously may I attain the conclusion in the pressing of thee, O God Soma’; verily thus they make whole whatever cruel as it were they do in his neighbourhood ; moreover they cause him to grow. Soma the king is the embryo of sky and earth; in that, (saying) ‘Sought by sacrifice is wealth, sought are good things, for strength, for prosperity; holy order to the speakers of holy order; homage to sky,
4 RV. vii. 15. 1-7 and ii. 6. 1-7. to be found the reason that, &c.’. For
5 RV. vi. 16, 84, 89; i. 91. 5, 12; i, 22. 17, 8. Brahmana in this sense cf. CB. iv. 1. 5.
“ The sense is uncertain, as, if iff in rebhatfivety 14; iii.2.4.1. The sage is called Aupavi is taken as ending the quotation, then in CB. v. 1.1.5, 7. janitoh must be active, the sentence is hard to construe, unless not pass., as Delbriick, Altind. Synt. p. 480. it is made to mean ‘ From whatever (side) 1 The chief point of this chapter is the the face is seen’, which is harsh. On the Nihnavana, for which see AQS. iv. 5.7; other hand yasmdi . . . hi contrast well CCS. v. 8.5; Caland and Henry, L’ Agné- and the omission of s#i as in AB. ili. 8. 4 stoma, pp. 68, 64. The Mantras occur in is not difficult. Yet fasmdt points to a TS. i. 2.11 and its parallels. For devareason given by the text, not by Upavi. varmd cf, TS. ii. 6, 1. 5.
Weber takes it as ‘In the Brahmana is * Cf. TS. vi. 2. 2.4.
The Soma Sacrifice [128
homage to earth!’ they make (their amends) on the strew,’ verily thus they pay homage to sky and earth; moreover they cause them to grow.
1, 26—]
ADHYAYA V The Bringing forward of the Soma and the Fire.
i. 27 (v. 1). Soma! the king was among the Gandharvas ; the gods and the seers meditated on him, ‘ How shall Soma the king come hither to us ?’ Speech said, ‘The Gandharvas love women; with me as a woman do ye barter it.’ ‘No,’ replied the gods, ‘how could we be without you?’ She replied, ‘Still do ye buy; when ye will have need of me,’ then shall I return to you.’ ‘Be it so’ (they replied). With her as a great naked one they bought Soma the king. In imitation of her they bring up a young immaculate cow to buy Soma; with her they buy Soma the king. Her he may repurchase again, for (speech) went back to them. Therefore one should speak inaudibly when Soma the king had been bought, for then speech is among the Gandharvas; when the fire is again brought forward, she returns again.
i, 28 (v. 2). ‘Recite for Agni as he is being brought forward,’ the Adhvaryu says.
‘Forth the god with the thought divine, Do ye bear the all-knower, May he bear our libations daily,’
this Gayatri verse! should he recite for a Brahman; the Brahmin is connected with the Gayatri; the Gayatri is brilliance and splendour; verily thus with brilliance and with splendour he makes him prosper. ‘To him the mighty, meet for assembly, the strengthening hymn,’ this Tristubh he should recite for a Rajanya; the Rajanya is connected with the Tristubh; the Tristubh is force, power, and strength; verily thus with force, power, and strength he makes him prosper. ‘Ever uttering they have brought forward to the one worthy of praise’ (he says); verily, thus he makes him attain pre-eminence over his own people. ‘ Let him bear
3 nihnavate is clearly wrong: nthnuvate must which now takes the place of the Garha-
be read as pointed out by Aufrecht (AB. p. 429); but nihnave in ‘AB. vii. 17 is supported by nihnavante in AQS. iv. 5.7; viii. 18. 27, where, however, there is
patya; see AQS. iii. 7.8; ii 17.8; OCS. iii, 14. 8-14; Schwab, Das altindische Thieropfer, pp. 80-88. For this legend cf. TS. vi. i. 6.5; 10.4; OB. iii. 2. 4. 8.
difference of reading, nihnuvante occurring 7 Or possibly ‘when your object shall be in some MSS. (see Weber, Ind. Stud. ix. (accomplished) through me’, but this is 221). Of. OB. iii. 4. 8. 19-21. less likely.
1 AB. i. 27 and 28 and KB. ix. 1 and 2 deal _ i.28. ' RV. x. 176.2. Cf. KB. ix. 2; CB. iii. with the carrying forward of the fire to 5. 2. 2. the high altar from the old Ahavanlya * RV. iii. 54. 1.
129] The Bringing forward of the Fire [—i. 28
us with the splendours of his home; let Agni hear us immortal with his divine (splendour); until old age on him he shines immortal, who thus knows.’ ‘He here first hath been set down by the ordainers’, this Jagati verse ® should he recite for a Vaicya; the Vaicya is connected with the Jagati; cattle are connected with the Jagati; verily thus with cattle he makes him prosper. ‘Variegated in the woods, manifested for every people’ is an appropriate (verse ‘); that which in the sacrifice is appropriate is perfect. ‘Here the godly’, in this Anustubh® he utters speech ; the Anustubh is speech; verily thus in speech he utters speech. In that he says ‘Here’, verily thus speech declares ‘Here am I come who aforetime have dwelt with the Gandharvas.’ ‘Agni protecteth here’ (he says °), Agni here protects; ‘As from the immortal race’; verily thus he confers immortality upon him. ‘Stronger than the strong the god made for life’ (he says), for Agni is a god made} for life. ‘Thee in the footatep of the sacrificial food, on the navel of the earth’ (he says’); the navel of the high altar is the footstep of the sacrificial food. ‘O All-knower, we deposit thee’ (he says), for they about to deposit him. ‘O Agni, to carry the oblation’ (he says), for he is about to carry the oblation. ‘O Agni of fair face, with all the gods, sit first on the birthplace rich in wool’ (he says); verily thus he makes him sit with all the gods. ‘Making a nest, rich in ghee, for Savitr’ (he says); a nest as it were is made in the sacrifice by the enclosing sticks of Pitudaru wood, bdellium, the wool tufts, and the fragrant grasses. ‘ Lead the sacrifice well for the sacrificer ’ (he says); verily thus he establishes straight the sacrifice. ‘Sit, O Hotr, in thine own place, discerning’ (he says*); the Hotr of the gods is Agni; the navel of the high altar is his own place. ‘Do thou place the sacrifice in the birthplace of good deeds’ (he says) ; the sacrifice is the sacrificer ; verily thus for the sacrificer he invokes this benediction. ‘Seeking the gods, do thou sacrifice to the gods with oblation, O Agni, do thou accord great power to the sacrificer’ (he says); power is breath; verily thus he places breath in the sacrificer. ‘The Hotr in the Hotr’s seat, well knowing’ (he says?°); the Hotr of the gods is Agni; the navel of the high altar is his Hotr’s seat. ‘Shining, resplendent, he hath sat, the well skilled’ (he says), for he is seated here. ‘ With vows and foresight undeceived, most bright’ (he says); Agni is the most bright of the gods. ‘Bearing a thousand, Agni, of pure tongue’ (he says); for this is his character of bearing
® RV. iv. 7. 1. ¢ RV. x. 176. 4.
4 RV iv. 7.14. 7 RV. iii. 29. 4,
5 RV. x. 176.8. avdksam is merely a play on 6 RV. vi. 15. 16. ede, not a genuine form; see Liebich, ° RV. iii. 29. 8. Panini, p. 27. Cf. AB. viii. 9; above, p. 72. 10 RV. ii. 9. 1.
17 [m.0. Ss. 25]
1, 28—] The Soma Sacrifice [130
a thousand, that him being but one they carry apart in many directions; prosperity a thousandfold he obtains who knows thus, ‘Thou art a herald, thou also our protector from afar,’ with this last (verse !?) he concludes. ‘Thou, O strong one, art the leader to greater wealth; O Agni, for ourselves, our children and offspring, be thou the guardian, resplendent and never failing’ (he says); Agni is the guardian of the gods; verily thus does he place Agni as a guardian on all sides for himself and for the sacrificer, when one knowing thus coneludes with this (verse); moreover, thus he produces prosperity for a year. Eight he recites, perfect in form ; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. Of these he recites the first thrice, the last thrice ; they make up twelve; the year has twelve months; Prajapati is the year; verily thus with those that have their abode in Prajaépati he prospers who knows thus. He repeats the first thrice, the last thrice; verily thus he ties the two ends of the sacrifice, for firmness, for might, to avoid slipping.
i, 29 (v. 8). ‘Recite! for the two oblation holders being brought forward ’ the Adhvaryu says. ‘I yoke your ancient holy power with praises’ he recites ;? with the holy power the gods yoked the two oblation holders ; verily thus with the holy power he yokes the two; what has the holy power come to no harm. ‘Let the two come forward with weal for the sacrifice,’ this triplet ° to sky and earth he recites, They say, ‘Seeing that he recites by order for the two oblation holders being brought forward, then why does he recite a triplet to sky and earth?’ Sky and earth were the oblation holders of the gods; even to-day also are they the oblation holders, for within these is here all oblation and whatever there is; therefore he recites a triplet to sky and earth. ‘What time ye came like twins striving’ (he says ), for moving like twins they come in aneven line. ‘ Pious men bore you forward’ (he says), for pious men bear them forward. ‘Sit down in your own place, well knowing ; be of secure abode for our Soma drop’ (he says); the drop is Soma the king; verily thus he makes the two for Soma the king to sit on. ‘In the two thou hast placed the word of praise’ (he says), for on the two the third, the covering, is deposited. In that he says ‘The word of praise’, and the word of praise is the sacrificial rite, verily with it he makes the sacrifice prosper. ‘Who in union with
1 RV. ii. 9.2. The sense of tokasya nas tane Caland and Henry, L’ Agnistoma, pp. 82-98. tanundm and its construction is un- Cf. CB. iii. 5. 8. 16. certain. * RV. x. 18. 1.
? AB. i. 29 and KB. ix. 8 and 4 deal with the 5 RV. ii. 14. 19-21; cf. AB. ix. 3. bringing forward of thetwoSomacartsto ‘ RV. x. 18. 2, the high altar; see ACS. iv.9; CCS.v.18; §& RV. i. 88.8: ‘restrain’ is used in yatasrucd,
- The Bringing forward of Agni and Soma [—i. 30
uplifted ladle pay honour; unrestrained he dwelleth in thine ordinance, he doth flourish’ (he says); the line containing the word ‘ restrain’ which he yonder first said, that with this he appeases, for appeasement. ‘ May thy strength be favouring to the sacrificer who poureth (oblation)’, he invokes this benediction. ‘All forms the sage doth assume,’ this ‘All form’ (verse *) he recites; he should recite looking at the fronton, for the fronton has as it were all forms, white as it were, and black as it were. Every form he wins for himself and for the sacrificer when one knowing thus recites the verse while looking at the fronton. ‘Around thee, O singer, the songs’, with this last (verse”) he concludes. When he thinks that the oblation holders are covered, he should conclude then. The wives of the Hotr and the sacrificer are not likely to become naked, when one knowing thus concludes with this (verse) when the oblation holders have been covered. By a Yajus® are the oblation holders covered; verily thus with a Yajus they cover the two. When the Adhvaryu and the Pratiprasthatr strike in the posts on both sides, then should he conclude; for then are _ the two covered. Eight he recites, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. Of them he recites the first thrice, the last thrice; they make up twelve; the year has twelve months; Prajapati is the year ; verily thus with those whose abode is Prajaipati he prospers who knows thus. He recites the first thrice, the last thrice; verily, thus he ties the two ends of the sacrifice for firmness, for might, to prevent slipping.
The Bringing forward of Agni and Soma.
i. 30 (v. 4). ‘Recite for Agni and Soma being brought forward’ the Adhvaryu says.! ‘ Dothou pour forth, O god, for the first the father’, (this verse *) to Savitr he recites. They say, ‘Since he recites by order for Agni and Soma being brought forward, then why does he recite a verse to Savitr?’ Savitr is lord of instigation ; verily thus instigated by Savitr they bring them forward ; therefore he recites (a verse) to Savitr. ‘ Let Brahmanaspati move forward’, (this verse) to Brahmanaspati he recites? they say, ‘Since he recites by order for Agni and Soma being brought forward, then why does he recite (a verse) to Brahmanaspati?’ Brhaspati is the holy
6 RV. v. 81.2. rardtyé is a variant form of holder; see AGS. iv. 10; €OS. v. 14; rarafi, not loc. as Sdéyana. Caland and Henry, L’ Agnistoma, pp. 110-
T RV. i. 10. 12, 116, Cf. OB. iii. 6. 8. 9.
8 See TS. i. 2. 18 k. 4 Not in RV. : given in ACS. iv. 10. 1; ogs.
1 AB. i. 80 and KB. ix. 5 and 6 deal with the v. 14.9; cf. AV. vii. 14.8; KS. xxxvii. 9; bringing forward of Agni and Soma and TB. ii. 2. 15. 1; KB. ix. 5
the placing of Soma in the right oblation * RV. i. 40. 8.
i. 30—] The Soma Sacrifice : [132-
power ; verily thus he makes the holy power their harbinger; that which contains the holy power comes not to harm. ‘ Let the goddess move forward, the bounteous (he says); verily thus he makes the sacrifice possessed of bounteousness; therefore does he recite (a verse) to Brahmanaspati. ‘The Hotr, the god, the immortal ’, this triplet * to Agni he recites, when Soma, the king, is being brought forward. Soma the king the Asuras and the Rakgases sought to slay as he was being brought forward between the Sadas and the oblation holders; Agni by his cunning led him past. ‘He goeth before by cunning’ he says, for he led him past by cunning; therefore in front of him they carry Agni. ‘To thee,O Agni,day by day’ and ‘To the dear the adorable’ these three ® and one® he recites; these two, coming together, are liable to injure the sacrificer, he that was formerly taken out and he whom after they bring forth. In that he recites three and one, verily thus he unites them in unison ; verily thus he establishes them in security, to prevent injury to himself or the sacrificer. ‘OQ Agni, rejoice; be glad in this prayer’ he recites? when the libation is being offered ; verily thus he causes the libation to gladden Agni. ‘Soma goeth, who knoweth the way’, this triplet ® in Gayatri to Soma he recites, when Soma the king is being brought forward; verily thus with his own deity, his own metre, he makes him prosper. ‘Soma hath sat him on his place’ he says; for he is going to take his seat here; having gone beyond and placing the Agnidh’s altar at his back as it were should he recite. ‘This of him King Varuna, this the Acvins’, (this verse °) to Visnu he recites; ‘ Attend the insight of him with the Maruts, the ordainer ; he doth support the strength, the highest, that knoweth the day; the stall doth Visnu with his comrades reveal’ (he says); Visnu is the door guardian of the gods; verily thus he opens the door to him. ‘ When within thou hast come forward, thou shalt be Aditi ’ he recites }° when he is being put in place. ‘ Like an eagle his nest, the seat wrought with devotion ’ (he says '') when he has been put in place. ‘To the golden to sit on the god hasteneth’ (he says); golden as it were he spreads thus for the gods as a cover the black antelope skin. Therefore does he recite this (verse). ‘He hath established the sky, the Asura, all-knower’}”, with (this verse) to Varuna he concludes; so long as he is tied up he has Varuna as his deity, so long as he is approaching the covered (places) ; verily thus with his own deity, his own metre, he makes him prosper. If they should run up to him or seek safety, he should conclude with the following (verse 1%), ‘ Do thou welcome Varuna the great.’ For so many as
4 RV. iii. 87. 7-9. ® RV. i. 156. 4. 5 RV. i. 1. 7-9. 10 RV. viii. 48. 2. ¢ RV. ix. 67. 29. RV. ix. 71. 6, 7 RV. i. 144. 7. 12 RV. viii. 42. 1.
® RV. iii, 62. 18-15. Cf. KB. iv. 4. 38 RV. viii. 42. 2.
133} The Bringing forward of Agni and Soma = [—. 80
he desires freedom from fear, for so many as he contemplates freedom from fear, to so many is freedom from fear accorded, when one knowing thus concludes with this (verse). Seventeen (verses) he recites, perfect in form ; that in the sacrifice is perfect, which is perfect in form, that rite which as it is being performed the verse describes. Of them he recites the first thrice, the last thrice; they make up twenty-one; Prajapati is twenty-onefold ; twelve months, five seasons, these three worlds, yonder Aditya as twentyfirst, the highest support. This is the divine field, this prosperity, this is overlordship, this the expanse of the tawny one, this the abode of Prajapati, this self-rule. Verily thus he prospers as regards him™ with these twenty-one (verses).
14 For the construction see above i. 1, n. 3. Connecticut Acad.xv.68; Bloomfield, JAOS. For akar na vai above, which Bohtlingk xxvii. 77; Wackernagel, Altind. Gramm. i. condemns, may be cited MS. i. 6. 10; 191. mahdnagnyd is apparently the 10. 10, 18; 11, 10; iii. 6. 10; iv. 2. 1; MS. tradition in i. 27, but may be a later perhaps i. 8. 7 (Caland, VOJ, xxiii. 53); Prakritism.
JUB. i. 5.1; TB. i. 208. 6; Oertel, Trans.
PANCIKA II THE Soma SACRIFICE (continued). ADHYAYA I The Ammal Sacrifice.
li. 1 (vi. 1). By! means of the sacrifice the gods went upwards to the world of heaven; they were afraid, ‘Seeing this of us men and seers will track us. Them they obstructed by means of the sacrificial post ; in that they obstructed them by means of the post, that is why the post has its name. Having fixed it point down, they went upwards. Then men and seers came to the place of sacrifice of the gods, ‘ Let us seek something to track the sacrifice. They found the post only, established with point downwards. They perceived, ‘ By this the gods have blocked the sacrifice.’ Having dug it out they fixed it upwards; then did they discern the world of heaven. In that the post is fixed upright, (it is) to track the sacrifice, to reveal the world of heaven. The post is a thunderbolt; it should be made of eight corners ; the bolt is eight-cornered. This he hurls as a weapon at the rival who hates him, to lay him low who is to be laid low by him. The post is a bolt ; it stands erect as a weapon against the foe. Therefore also to him who hates there is displeasure in seeing, ‘This is N.N.’s post, this is N.N.’s post.’ Of Khadira wood should he make the post who desires heaven; by means of a post of Khadira the gods won the world of heaven; thus verily also the sacrificer by a post of Khadira wins the world of heaven. Of Bilva should he make the post, who desires proper food and desires prosperity. Year by year is Bilva taken ; this is the symbol of proper food. It should be covered with branches up to the root, this is (the symbol) of prosperity. He prospers in offspring and cattle who knowing thus makes the post of Bilva. Now as to (his using) Bilva,? they say ‘ Bilva is light’; a light he becomes among his own people, he becomes the chief of his own people, who knows thus. Of Palaca should he make the post, who desires brilliance and desires splendour. The Palaca is the brilliance and splendour of the trees*; brilliant and resplendent he becomes 1 AB. ii. 1-14 and KB. x deal with the animal 7? The Pluti here accentuates the word. For
sacrifice. The Sitras (ACS. iii. 1 seq.; CCS. Bilva ef. TS. ii. 1. 8. 1. v. 15) are cited in full in Schwab, Das * For the Parna cf. TS. iii. 5. 7. 2, whence its allindische Thiesropfer. For § 1 cf. TS. vi. name of trahmavrksa like gricrkga for the
- 7; Schwab, p. 2. Bilva.
135} The Anvmal Sacrifice [—i1. 2
who knowing thus makes the post of Paliga. As to (his using) Palaca, the Palaca is the birthplace of all trees; therefore they speak with the word ‘ Palaca’ of foliage generally, as ‘the foliage of N. N.; the foliage of N. N.’ The desire in all trees is obtained by him who knows thus.
ij. 2 (vi. 2). ‘ We are anointing the post; do thou recite’ the Adhvaryu says. ‘They anoint thus at the sacrifice, pious men’ he recites,! for at the sacrifice pious men anoint him. ‘O tree, with divine sweetness’; the butter is the divine sweetness. ‘ What time thou dost stand aloft, then give us riches, or what time thou dost dwell in the lap of the mother’ (he says) ; ‘if thou shalt stand or thou shalt lie, bestow wealth upon us’ he says in effect. ‘Rise erect,O lord of the forest’ is the appropriate (verse ) for it being raised ; that which in the sacrifice is appropriate is perfect. ‘On the surface of the earth’ (he says); that is the surface of the earth where they set up the post. ‘Being set up with careful setting, do thou bestow radiance on the bearer of the sacrifice,’ this benediction he invokes, ‘Rising before the kindled ’ (he says °), for it is erected before the kindled (fire). ‘ Winning the holy power unaging, with good heroes’, this benediction he invokes. ‘Driving misfortune far from us’ (he says) ; misfortune is hunger, the evil ; verily thus he drives it away from the sacrifice and from the sacrificer. ‘Rise erect for great good fortune,’ this benediction he invokes. ‘ Aloft to our aid do thou arise like the god Savitr®’; ‘the na of the gods is their om’ (they say); verily thus he says ‘ stand like the god Savitr’. ‘ Aloft as the gainer of booty ’ (he says) ; verily thus he gains it as a gainer of booty and winner of riches. ‘What time with skilled singers we vie in calling’ (he says); the skilled singers are the metres; by means of them the sacrificers vie in calling the gods; ‘To my sacrifice come ye, to my sacrifice.’ Even if many as it were sacrifice, the gods come to the sacrifice of him where one knowing thus recites this (verse). ‘Aloft protect us from tribulation, with thy beams do thou consume every devourer’ (he says *) ; the devourers are the Raksases, the evil; verily thus he says, ‘Burn the Raksases, the evil.’ ‘Make us erect for motion, for life, in that he says thus, verily he says ‘Make us erect for moving, for life.’ Even if the sacrificer is seized as it were, verily thus he gives him to the year. ‘ Find our worship among the gods’, this benediction he invokes, ‘ Born he is born in the fairness of the days’ (he says”), for born he is thus born. ‘Waxing great in the mortal ordinance’ (he says); verily thus they make
1 RV. iii. & 1. Cf. KB. x. 2; CB. iii. 7. 1. 4 RV. iii. 8 2. 9 seqg.; Schwab, Das altindische Thieropfer, ° RV. i. 86. 18; see Schwab, p. 71. pp. 70, 71, 78. Ss RV. i. $6, 14.
2 RV. iii. 8. 38. 7 RV. iii. 8. 5.
3 RV. iii. 8. 2.
li. 2—] The Soma Sacrifice {136
it grow. ‘They purify him, the clever, the busy, with skill’ (he says) ; verily thus they purify it. ‘The sage uttereth his speech desirous of the gods’ (he says); verily thus he announces it to the gods. ‘The youth, well clad, covered round, hath come’, with this last (verse *) he concludes; the youth well clad is the breath; it is enclosed with the bodily parts. ‘Better he becometh being born’ (he says), for ever better he becomes being born. ‘Him the wise sages raise up, the prudent, the pious with their minds’ (he says) ; the sages are the learned ones; verily thus they raise it up. Seven (verses) he repeats, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. Of them he says the first thrice, the last thrice; they make up eleven; the Tristubh has eleven syllables; the thunderbolt of Indra is the Tristubh ; verily thus with those whose abode is Indra he prospers who knowsthus. He recites the first thrice, the last thrice ; verily thus he ties the ends of the sacrifice, for firmness, for might, to prevent slipping.
ii. 8 (vi. 8). ‘Should the post stand? Or should he throw it (into the fire)?’ they say. It should stand for one desiring cattle. Cattle would not serve the gods for slaying as food. They having departed kept disputing ; ‘Ye shall not slay us, not us.’ Then the gods saw this post as a thunderbolt ; they raised it up against them; fearing it they came back; verily even to-day they come up to it. Thereafter the cattle served the gods for slaying as food. Cattle serve for slaying as food him who knows thus and for whom knowing thus the post continues standing. He should throw (it) after for one who desires heaven; the ancients used to throw it after, (thinking) ‘the post is the sacrificer, the strew the sacrificer ; Agni is the birthplace of the gods ; he, having come into existence from Agni as the birthplace of the gods from the oblation, with a body of gold will go aloft to the world of heaven.’ Then those who were later than they saw this chip as a fragment of the post !; it should be thrown after at this time ; thence is obtained the desire in the throwing after, thence the desire is obtained which is in the standing. Himself to all the deities he offers who consecrates himeelf; all the deities are Agni; all the deities are Soma; in that he offers a victim to Agni and Soma, verily thus the sacrificer redeems himself from all the deities.2 They say, ‘As victim for Agni and Soma should be offered one of two colours,’ for it is for two deities.’ That is not to be regarded. It should be offered as fat; cattle are characterized by fat; the sacrificer becomes emaciated as it were; in that the victim is fat, verily thus he makes the sacrificer prosper with his own fat. They say, ‘He should not eat of the
8 RV. iii. 8. 4. 4 Of. TS. vi. 1.11.6; KB. x. 3. ; 1 Cf TS. vi. 8.4.9; KS. xxvi.6; MS.iii.9.4; ° Cf. QB. iii. 8. 4. 28; KB. x. 8; Levi, La OB, iii. 7. 1. 82. doctrine du sacrifice, p. 182.
137] The Animal Sacrifice [—ii.4
victim for Agni and Soma; of a man he eats who eats of the victim for Agni and Soma, for thereby the sacrificer redeems himself.’ That is not to beregarded.* (The victim) for Agni and Soma is an oblation connected with the slaying of Vrtra; by means of Agni and Soma Indra slew Vrtra; they said to him, ‘Through us two thou hast slain Vrtra; let us choose a boon from thee.’ ‘Choose’ (he said). They chose this boon, the victim on the pressing day of to-morrow. This is regularly performed for those two, for it is chosen as a boon for them. Therefore should the victim be partaken of, and one should be fain to take it.
ii. 4 (vi. 4). With the Apri verses he delights ;1 the Apri verses are brilliance and splendour; verily thus with brilliance and splendour he causes him to prosper. He says the offering verses for the kindling-sticks; the kindlingsticks are the breaths, for the breaths enkindle all that there is here; verily thus he delights the breaths, he places the breaths in the sacrificer. He
- says the offering verse for Tantinapat ; Taniinapat is the breath, for he protects bodies ; verily thus he delights the breath, he places the breath in the sacrificer. He says the offering verse for Naracansa’?; men are offspring ; praise is speech; verily thus he delights offspring and speech ; offspring and speech he confers upon the sacrificer. He says the offering verse for the sacrificial food; the sacrificial food is food; verily thus he delights food ; food he confers upon the sacrificer. He says the offering verse for the strew ; the strew is cattle; verily thus he delights cattle ; cattle he confers upon the sacrificer, He says the offering verses for the doors; the doors are rain; verily thus he delights rain; rain and proper food he bestows upon the sacrificer. He says the offering verse for dawn and night ; dawn and night are day and night; verily thus he delights day and night ; in day and night he places the sacrificer. He says the offering verse for the divine Hotrs ; the divine Hotrs are expiration and inspiration; verily thus hedelights expiration and inspiration ; expiration and inspiration he confers upon the sacrificer. He says the offering verse for the three goddesses ; the three goddesses are expiration, inspiration, and cross-breathing; verily thus he delights them ; them he confers upon the sacrificer. He says the offering verse for Tvastr ; Tvastr is speech, for speech creates® all this as it were; verily thus he delights speech ; he confers speech on the sacrificer. He says the offering verse
‘ Cf. TS. vi. 1. 11. 6, is invoked by the Vasisthas and Gunakas
1 The literal sense is of course intended as only, the other families keep to the well as the derivate ‘say the Apris’. For offering to Tanfinap&t as the second of the verses see ACS, iii. 2. 5 seg. ; OCS. v.16. the eleven fore-offerings ; see ACS. i. 5. 5-7. Cf. KB. x. 8, and for §§ 1 and 4 CB. 21; Weber, Ind. Stud. x. 88 seg. iii, 8.1.2; ix. 2. 8.44. Cf. also Schwab, ° Cf. RV. x. 180. 1; Wackernagel, (Altind. Das altindische Thieropfer, pp. 90-92; Max Gramm. i. 175, 274; Oldenberg, Rgveda- Miller, Anc. Sansk, Lit. pp. 468 seg. Noten, ii, 865.
? According to ApCS. xxiv. 12. 16 Naracansa 18 [m.0.8. 28]
ii. 4—] The Soma Sacrifice [138
for the lord of the forest; the lord of the forest is the breath ; verily thus he delights the breath ; the breath he places in the sacrificer. He says the offering verse for the calls of Hail!; the calls of Hail! are a support; verily thus on a support at the end he establishes the sacrificer. For these should he use (verses) by the ancestral seer; in that he uses (verses) by the seer, verily thus he does not set loose the sacrificer from his connexion.
ii. 5 (vi. 5). ‘ Recite for the carrying round of fire’ the Adhvaryu says. ‘ Agni, the Hotr, at our sacrifice ’, this triplet! to Agni in Gayatri he recites when the carrying round of fire is being performed; verily thus with his own deity, his own metre, he makes him prosper. ‘Being a steed he is carried round’ (he says), for him being as it were a steed they carry round. ‘Thrice round the sacrifice Agni goeth like a charioteer’ (he says), for he like a charioteer goes round the sacrifice. ‘The lord of strength, the sage’ (he says), for he is the lord of strength. ‘Do thou give the supplementary direction, O Hotr, for the oblations for the gods’ the Adhvaryu says. ‘Agni hath conquered,’ he hath won strength ’, thus the Maitravaruna begins the supplementary direction. They say, ‘Since the Adhvaryu gives the order for supplementary directions to the Hotr,® then why does the Maitravaruna begin the supplementary direction?’ The Maitravaruna is the mind of the sacrifice; the Hotr is the voice of the sacrifice ; instigated by mind voice speaks, for the speech which one speaks with his mind elsewhere, that speech is demoniacal and not acceptable to the gods. In that the Maitravaruna begins the supplementary direction, verily thus with mind he sets speech in motion; with speech set in motion by mind he provides the oblation for the gods.
- 6 (vi. 6). ‘O divine slayers and O human (slayers) make ready’ he says; the slayers of the gods and those of man, them thus he instructs. ‘Bring ye (it) to the doors of sacrifice,' ordaining the sacrifice for the lords of the sacrifice’ (he says). The sacrifice is the victim; the lord of the sacrifice the sacrificer; verily thus he makes the sacrificer prosper with his own sacrifice. Or rather they say, ‘To whatever deity the victim is slaughtered, that is the lord of the sacrifice.’ If the victim be for one deity, ‘for the lord of the sacrifice’ he should say; if for two deities, ‘for the two lords. of the sacrifice’; if for many deities ‘for the lords of the sacrifice’, That is the rule. ‘Forward for him bear Agni’ (he
! RV. iv. 15.1-8; see AQS. iii. 2.9. Cf. KB. ii. 6.! The phrase Sayana takes as havirmargan
x. 8; QB. iii. 8 1.6; OCS. v. 16. 8; or vigasanahetih. Cf. AQS. iii. 8.1; KB. x. Schwab, Das altindische Thieropfer, p. 98. 4; OCS. v. 11; TB. iii. 6.6.1; KS. xvi.
- AOS. iii. 2.20; CCS. v. 16. 9. 21; MS. iv. 18.4; BOS. v. 2.9; Schefte- § In this case Hotr is addressed to the lowitz, Die Apokryphen des Rgveda, p. 154; Maitrivaruna, the generic term being Schwab, Das altindische Thieropfer, pp.
used for the specific. 102 seg. ; Roth, Nirukta, pp. xxxviii. sq.
#39] The Animal Sacrifice [—i. 7
says); the victim as it was borne along saw death before it, and was not willing to go to the gods; the gods said to it, ‘Come; we shall make you go to the world of heaven.’ It replied ‘Be it so; but let one of you go before me.’ ‘Be it so’ (they replied). Before it went Agni; it followed after Agni. Therefore they say, ‘Every animal is connected with Agni, for after Agni it followed.’ Therefore also they bear Agni before it. ‘Spread the strew’ (he says); the victim has plants as its body; verily thus he makes the victim have its full body. ‘May its mother approve it, its father, its brother from the same womb, its comrade from the same flock’ (he says); verily thus they slay it with the approval of its generators.? ‘ Place its feet north; make its eye go to the sun; let loose its breath to the wind, its life to the atmosphere, its ear to the quarters, its body to earth’ (he says); verily it he thus places in these worlds. ‘Flay off its skin in one piece; before cutting the navel force out the omentum; keep its breath within’ (he says); verily thus he places the breaths in cattle. ‘Make® its breast an eagle, its two front legs hatchets, its two fore feet spikes, its shoulders two tortoises as it were, its loins uncut, its thighs two door leaves, its knees oleander leaves; its ribs are twenty-six; them in order remove; make each limb of it perfect’ (he says); verily thus its members and its limbs he delights. ‘ Make a hole in the earth to cover the offal’ he says; the offal is connected with plants; this (earth) is the support of plants ; verily thus at the end he establishes it in its own support.
ii, 7 (vi. 7). ‘ Unite the Raksases with the blood’ he says.1 With the husks and the polishings the gods deprived the Raksases of the offerings of oblations (of cereals, &c.), with blood of the great sacrifice. In that he says ‘Unite the Raksases with the blood’, with their own share he excludes the Raksases from the sacrifice. They say ‘He should not at the sacrifice make mention of Raksases; what Raksases are there? The sacrifice is without Raksases.’ They say, however, ‘He should make mention ; if a man deprive one with a portion of his portion, he revenges himself on him, or if he does not revenge himself on him, then on his son, or on his grandson, but he does revenge himself on him.’ If he make mention he should do so inaudibly ; the inaudible part of speech is hidden as it were, the Raksases are hidden as it were. If he were to make mention audibly he would make his speech the speech of the Raksases.
2 An interesting example of the common kavagakdrau and for this cf. kavag of doors practice of deprecating the anger of the in MS. iii. 16.2; VS, xxix. 5. relatives of the dead victim. 1 Cf, OB. xi. 7. 4.2. See ACS. iii. 8. 1-4, 3 The details of the cutting up are obscure; CCS. v. 17. 8 seg. rakgobhdgah is taken as
_-, S&yana has for pragasd prakrstachedanau, acc. by S&yana, as gen. by BR, cf. i. 25. for cald galakdxdrau, kavagorté is rendered For drp cf. Oertel, Connect. Acad. xv. 159.
ll. 7—] | The Soma Sacrifice [140
He who speaks the speech of the Raksases (speaks) that speech which & proud person or a man distraught speaks; that is the speech of the Raksases. He does not himself become proud, nor in his offspring is @ proud son born who knows thus. ‘Its entrails? do not cut deeming them an owl (in that shape), lest in your family and offspring a howler may howl, O slayer’ (he says); to the divine and the human slayers verily thus he hands it over. ‘O Adhrigu, toil, carefully toil; toil, O Adhrigu’ thrice should he say and ‘ O free from sin’; the slayer of the gods is the Adhrigu, the Nigrabhitr the one free from sin; verily thus he hands it over to the slayers and the Nigrabhitrs. ‘O slayers, whatever here shall be well done, to us that; whatever ill done, elsewhere that’ (he says); Agni was the Hotr of the gods; with speech he dissected it; by speech the Hotr dissects it. Whatever they cut below or above,* whatever is done to excess or defectively, verily thus he indicates it to the Nigrabhitrs and the slayers; prosperously verily is the Hotr set free with full life for fullness of life ; all his life he lives who thus knows.
ii. 8 (vi. 8). The gods slew man as the victim. When he had been slain his sap went out; it entered the horse; therefore the horse became fit for the sacrifice, and him whose sap had departed they dismissed ; he became a monkey.! They slew the horse; it went away from the horse when slain; it entered the ox; therefore the ox became fit for sacrifice, and it whose sap had departed they dismissed ; it became a Gauramrga.” They slew the ox; it departed from the ox when slain; it entered the sheep; therefore the sheep became fit for sacrifice, and it whose sap had departed they dismissed; it became the Gayal. They slew the sheep; it departed from the sheep when slain; it entered the goat; therefore the goat became fit for sacrifice, and it whose sap had departed they dismissed; it became the camel. It dwelt for the longest time in the goat; therefore the goat is of these animals the most often employed. They slew the goat; it departed from the goat when slain; it entered this (earth); therefore this (earth) became fit for sacrifice, and it whose sap had departed they dismissed ; it became a Carabha.’ These animals whose
2 Sdyana takes rdvigia as ‘cut’ but ravat as | kimpurugah is of very doubtful sense, but
‘make a noise’, i.e. weep for a cause of ‘monkey ’ seems much more likely than grief, and this must be right. Schwab ‘dwarf’ suggested by Haug. Cf. CB. i. 2. 8. (Das altindische Thieropfer, p. 106) thinks 6-9; iii. 8. 8,1; Weber, Ind. Stud. ix. 246, uriika = gudda and renders ned =‘andnot’. 7? Of uncertain nature; ‘white deer’, Haug. rum ‘out’; BR. take ru= ‘cry’ both times. Sdyana says ‘whose hornseven are hairy’ ;
5 Cf. TB. iii. 6. 6& 4; Schwab, p. 106, n. Bos gaurus is the accepted version.
‘ Le. too low or too far up; there must be * Of uncertain nature; mentioned in AV. ix. an error, not merely a description here 5. 9 (galabka in Ppp.); VS. xiii. 51, &. ; as in Séyana; Haug has ‘too soon’ and an eight-footed lion-killer is Sdyana’s
‘too late ’. . version.
141] The Anvmal Sacrifice
sap is departed are unfit for sacrifice; therefore one should not eat of them. It they followed in this (earth) ; it, followed, became rice; in that they offer also a cake in the animal sacrifice (it is because they think) ‘Let our sacrifice be with a victim with sap, let our sacrifice be with a victim whole.’* His sacrifice is performed with a victim with sap, his sacrifice is performed with a victim whole who knows thus.
ii, 9 (vi. 9). The cake (which is offered) is the victim which is killed ; the chaff! of it is the hairs, the husks the skin, the polishings the blood, the pounded grains and fragments the flesh, whatever is substantial the bone. With the sap of all animals he sacrifices who sacrifices with the cake. Therefore they say, ‘The cake offering is the people's sacrificial session.’
[—11. 10
‘Ye two, Agni and Soma, of joint power, have placed These constellations in the sky ;
Ye too the rivers from unspeakable misfortune,
O Agni and Soma, set free when fast held ;’
this offering verse? he says for the omentum. By all these deities is he seized who becomes consecrated. Therefore they say ‘He should not eat (the food) of one consecrated.’ In that he says as offering verse for the omentum ‘O Agni and Soma ye set free when fast held’, verily thus from all the deities he sets the sacrificer free. Therefore they say ‘One should eat when the omentum has been offered, for he then becomes the sacrificer.. ‘Another from the sky Matarigvan bore’ he says as offering verse ® for the cake. ‘Another from the mountain the eagle pressed out’, (he says) for hence as it were is he, hence is the sap gathered. ‘Make ready the oblations, shape food forth’ he uses as offering verse‘ for the Svistakrt of the cake (offering). Verily thus he makes ready the oblation for him and places sap and strength in himself. He invokes the sacrificial food ;° the sacrificial food is cattle ;* verily thus he invokes cattle; he confers cattle on the sacrificer.
ii. 10 (vi. 10). ‘ Recite for the oblation being cut off for Manota’ the Adhvaryu says. He recites the hymn? ‘For thou, O Agni, are the first thinker.’ They say ‘Since the victim is for other deities also, then why
‘ For this idea see the next sentence, ii. 9; ‘ whole sacrificial essence ’, Haug.
1 The senses of the words are not all clear, but S&yana’s views seem reasonable. Aufrecht maintains yat kimcitkam against PW. and Weber, Ind. Stud. ii. 9; lokyam must have some such sense as rendered, not merely = prekganiyam.
3 RV. i. 98.5; ACS. iii. & 1; QQS. v. 18. 11. For the gen. dikgitasya of. KCS. xxv. 8. 16; TB. i. 8. 2.7; KS. xiv. 5; JUB. i. 67. 1.
) RV. i. 98.6; see AGS. i. 6. 1 ad fin.
4 RV. iii. 64. 22; see AQS. iii. 5. 9. CE. Schwab, Das altindische Thieropfer, p. 188.
5 ACS. i. 7.7; OOS. i. 12. 1; though Sayana gives TB. iii. 6. 8. 1 as an alternative.
6 Sayana cites for this TS. i. 7. 2. 1.
ii.10.1 RV.vi. 1. Cf. KB. x.6; OB. ili. 8. 8. 14; AGS. iii. 6.1; OOS. v. 19.18. The Maitravaruna says it; Schwab, Das altindische Thieropfer, p. 187.
- 10—] The Soma Sacrifice [142
does he recite (verses) to Agni alone for the oblation -being cut off for Manota?’ Three are the Manotas of the gods, for in them are their minds woven. Speech is the Manoté of the gods; for in it are their minds woven. The cow is the Manotaé of the gods, for in it are their minds woven, Agni is the Manota of the gods, for in him are their minds woven. Agni is all the Manotés; in Agni the Manotas unite. Therefore he recites (verses) to Agni only for the oblation being cut off for Manotéa ‘O Agni and Soma, of the oblation set forward’ he uses as offering verse* for the oblation. In ‘of the oblation’ it is (appropriate and) perfect in form, as ‘set forward’ it is perfect in form. Made perfect with all perfections his oblation goes to the gods who knows thus. He says the offering verse for the lord of the forest ;* the lord of the forest is the breaths; with life his oblation goes to the gods when one knowing thus says the offering verse for the lord of the forest. He says the offering verse of the Svistakrt;* the Svistakrt is a support; verily thus on a support at the end he establishes the sacrifice. He invokes the sacrificial food ;° the sacrificial food is cattle; verily thus he invokes cattle; he confers cattle upon the sacrificer.
ADHYAYA II The Ammal Sacrifice (continued).
ii. 11 (vii. 1). The gods performed the sacrifice; towards them as they performed it came the Asuras, (saying) ‘ We shall make a disturbance of their sacrifice. When over the victim had been ‘said the Apris, before as it were the circumambulation with fire they attacked the post from the east. The gods, perceiving, placed around three forts consisting of citadels made of Agni, to protect themselves and the sacrifice. These Agnimade citadels kept shining and blazing. The Asuras, in terror, ran away ; verily with Agni before and Agni behind they smote away the Asuras and the Raksases. Verily then also the sacrificers in that they perform the circumambulation with fire place around three forts, consisting of citadels made of Agni, to protect the sacrifice and themselves. Therefore they carry fire round; therefore for the carrying round of fire he recites. The victim over which the Apris have been said and round which fire has been carried they lead northwards.!. They carry a torch before it, (thinking) ‘The victim is in essence the sacrificer; by this light the sacrificer with light before him will go to the world of heaven.’ By 2 RV. i. 98.7; CGS. v. 19. 16. * See COS. v. 19. 21-28. There is no Nigada.
3 See CCS. v. 19. 18-20. The verse is RV.x. ° See CCS. v. 19.24. Cf. AB. ii. 9, 11. 70. 10. 1 Of. TS. iii. 1. 8. 2.
143} The. Anvmal Sacrifice [—ii. 12
this light the sacrificer with light before him goes to the world of heaven. When they are about to kill it, then the Adhvaryu throws the strew below. In that they lead it outside the altar when over it has been said the Apris and round it fire has been carried, verily thus they make it sit on the strew. They dig a hole for the offal; the offal is connected with plants; this (earth) is the support of plants; verily thus in its support it at the end they establish. They say, ‘This animal is the oblation; now much of it goes away, hair, skin, blood, dewclaws, hooves, the two horns, the raw flesh falls away; by what is this made up?’ In that they offer a cake also at the animal sacrifice, thereby is this made up for it. The saps went away from animals; becoming rice and barley were they born; in that in the animal sacrifice they offer also a cake, (it is because they think) ‘ Let our sacrifice be with a victim with sap; let our sacrifice be with a victim whole.’ His sacrifice is performed with a victim with sap ; his sacrifice is performed with a victim whole who knows thus.
li, 12 (vii. 2), Having forced out its omentum they bring it up; the Adhvaryu covering it with butter from the dipping ladle says, ‘ Recite for the drops.’ In that the drops are dropped, (it 1s because he thinks) ‘ The drops are connected with all the deities; let these not, undelighted by me, go to the gods.’ ‘Rejoice in the most extending’ he recites.' ‘This speech most pleasing to the gods, offering the oblations in thy mouth’ (he says); verily thus he offers them in the mouth of Agni. ‘This our sacrifice place among the immortals’, this hymn? he recites. In ‘Rejoice in these oblations, O all-knower’ he invokes rejoicing in the oblations. ‘Of the drops, O Agni, of fat, of ghee’ (he says), for they are of fat and of ghee. ‘O Hotr, eat first seated’ (he says); Agni is the Hotr of the gods; verily thus he says ‘O Agni, eat, first seated.’ ‘Rich in ghee, O purifying one, for thee the drops of fat are dropped’ (he says),® for they are of fat and of ghee. In‘ Bestow upon us in thy wont that most worthy thing meet for the enjoyment of the gods’ he invokes a benediction. ‘To thee, the sage, the drops drop ghee, O Agni, who art to be appeased’ (he says),* for they drop ghee. In ‘As best seer art thou kindled; do thou become the helper of the sacrifice’ he invokes the perfecting of the sacrifice. ‘For thee they drop, O Adhrigu, O mighty one, the drops, O Agni, of fat and of ghee’ (he says), for they are of fat and of ghee. ‘Praised by the poet with great blaze hast thou come; rejoice in the oblations, O wise one ’, with this he invokes rejoicing in the oblations.
1 RV. i. 75. 1; see Schwab, Das altindische * RV. iii, 21. 2. Thieropfer, pp. 114, 115. ‘ RV. iii. 21. 8. 2 RV. iii. 21. , 5 RV. iii. 21. 4.
il, 12—] The Soma Sacrifice [144 ‘For thee from the middle the best fat is taken out,
We give it forth unto thee ; For thee, O bright one, the drops drop on the skin, Taste of them among the gods ’
(be says);° verily thus he says the vagat call over them, just as in ‘O Agni, taste the Soma.’ In that the drops are dropped, and the drops are connected with all the deities, therefore the rain comes divided into drops.
ii 13 (vii. 3). They say,! ‘What are the invitatory verses of the calls of Hail! What the direction? What the offering verse?’ These which he recites are the invitatory verses, the direction is the direction; the offering verse the offering verse. They say, ‘What is the deity of the calls of Hail!?’ ‘The All-gods’ he should reply. Therefore they use as offering verse ‘May the gods eat the oblation over which has been said the call of Hail!’ The gods by the sacrifice, by zeal, by fervour, by the libations went to the world of heaven; when the omentum had been offered the world of heaven was discerned by them; having offered the omentum, disregarding the other rites they went aloft to the world of heaven. Then the men and the seers came to the place of sacrifice of the gods, ‘ We shall seek something of the sacrifice for discernment.’ They went round, and lo the victim lying without entrails!* They perceived ‘The victim is just so much as the omentum.’ The victim is just so much as the omentum. In that having cooked it they offer it at the third pressing, (it is because they think) ‘Let our sacrifice be performed with many libations; let our sacrifice be with the victim whole.’ His sacrifice is performed with many libations ; his sacrifice is with the victim whole who knows thus.
ii. 14 (vii. 4). The libation of the omentum is a libation of ambrosia; the Agni libation is a libation of ambrosia; the libation of butter is a libation of ambrosia; the libation of Soma is a libation of ambrosia. These are the incorporeal libations; with those libations which are incorporeal the sacrificer conquers immortality. The omentum is seed; seed disappears as it were, the omentum disappears as it were; seed is white, the omentum is white; seed is incorporeal, the omentum is incorporeal. The blood and the flesh are the body. Therefore should he say ‘As much as is bloodless,
¢ RV. iii. 21. 5. fire; the last fore-offering after the drops 1 The Puronuviakyas are those given above in are offered and before the omentum is AB. ii. 12; the Praisa is that of the fore- offered. See Schwab, Das altindische Offering hota yakead agnim svdhdjyasya ; Thieropfer, pp. 115, 116. and the YAjy& is that of the last Apri” ait is changed by Weber to ed = 4 + id, as often verse. The first ten fore-offerings take in OB. i. 6. 2. 8; ii. 2. 8.8; iii. 4. 2. 2,
place before the circumambulation with &ec. ; KS. viii. 10; Caland, VOJ. xxiii. 61.
145] The Mornng Intany [(—1i. 15
so much do thou cut off.’ (The offering) is made in five portions;! even of the sacrifice is a four-portioner, still the omentum is made into five portions. He makes a basis of butter, a fragment of gold (comes next), the omentum, a fragment of gold; above he makes a layer of butter. They say ‘If there is no gold, how shall it be?’ Having made two bases of butter, having made a portion of the omentum, then he makes two layers of butter on the top; butter is ambrosia; gold is ambrosia; therein he obtains the desire which is in the butter, therein he obtains the desire which is in gold. They make up five; man is fivefold and disposed in five parts, hair, skin, flesh, bone, marrow. Having made ready the sacrifice in the same extent as is man, he offers in Agni as the birthplace of the gods; Agni is the birthplace of the gods; he having come into being from Agni as the birthplace of the gods, from the libation, with a body of gold, he goes aloft to the world of heaven.
The Morning Intany.
ii. 15 (vii. 5). ‘For! the gods that move at morn recite, O Hotr’ the Adhvaryu says. Agni, Usas, and the Acvins are the gods that move at morn; they come with seven metres each; the gods that move at morn © come to the call of him who knows thus. When Prajapati himself as Hotr was about to recite the morning litany, both the gods and the Asuras resorted to the sacrifice, (thinking) ‘For us will he recite, for us.’ He recited for the gods alone; then did the gods prosper, the Asuras were defeated. He prospers himself, the evil rival who hates him who knows thus is defeated. In the morning he recited it for the gods; in that he recited in the morning, that is why the morning litany has its name. It should be recited in the deep of the night, to secure the whole of speech, the whole of the holy power. If a man prospers or attains pre-eminence, his speech as uttered others repeat; therefore should it be recited in the deep of the night; before the utterance of speech must it be recited. If he should recite, when speech has been uttered, verily he would make him a repeater of what has been said by another; therefore in the deep of night should it be recited. Before the speaking of the fowls? should he recite; the birds, the fowls, are the mouth of Nirrti;
1 For this see Schwab, Das altindische Thieropfer, ii. 15. } For the morning litany see KB. xi.
pp. 119, 120. Bhar. vi. 16. 4 and 5 are For the ritual see ACS. iv. 18 ; OCS. vi. 2; an obvious quotation from this passage. Caland and Henry, L’ Agnigtoma, pp. 180- The omentum is not divided, but the 182.
offering is made of five portions. For * Cf. TS. vi. 4. 8. 1 as further explained by the Avadinas see also Hillebrandt, New- ApCS. xii. 8. 14, 15, purd vd vayobhyah und Vollmondsopfer, pp. 108 seq. pravaditoh.
19 [n.0.8. 25}
- 15—] The Soma Sacrifice [146
now as to his reciting before the speaking of the fowls (it is because they think), ‘Let us not speak after speech has been uttered unconnected with the sacrifice.’ Therefore it should be recited in the deep of the night. Or rather when the Adhvaryu begins, then he should recite; when the Adhvaryu begins, verily with speech he begins, at speech the Hotr recites, for speech is the holy power. Herein is the desire obtained which is in speech and in the holy power.
ii. 16 (vii. 6). When Prajapati himself as Hotr was about to recite the morning litany, all the deities expected ‘ With me will he begin; with me.’ Prajapati pondered, ‘If I shall begin with one specified deity, then by what means shall I obtain the other deities?’ He saw this verse,! ‘O waters, the rich ones’; the waters are all the deities; the rich ones are all the deities. With this verse he began the morning litany. All these deities were delighted,‘ With me has he begun; with me!’ All the deities delight in him beginning the morning litany. By him who knows thus the morning litany is provided with all the deities, The gods were afraid, ‘The Asuras will take from us this morning sacrifice, just as those that have more force and might.’ To them said Indra ‘Fear not; against them in the morning shall I hurl my thunderbolt thrice made perfect.’ This verse did he speak ; it is a thunderbolt, in that it is addressed to the son of the waters; it is a thunderbolt, in that it is a Tristubh; it is a thunderbolt in that it is speech. It he hurled against them; with it he slew them; thus indeed the gods prospered, the Asuras were defeated. He prospers himself, the evil rival who hates him is defeated, who knows this. They say ‘ He indeed would be a Hotr who in this verse could produce all the metres’; this thrice repeated supports all the metres; this is the generating of the metres.
li. 17 (vii. 7). A hundred (verses) should be recited for one desiring life ; man has a hundred (years of life), a hundred strengths, a hundred powers ; verily thus he confers upon him life, strength, and power. Three hundred and sixty should be recited for one desiring the sacrifice; three hundred and sixty are the days of the year; so great is the year; Prajapati is the year; the sacrifice is Prajapati. To him the sacrifice condescends, for whom one who knows thus recites three hundred and sixty. Seven hundred and twenty should be recited for one desiring offspring and cattle. Seven hundred and twenty are the days and nights of the year; so great is the year; Prajapati is the year; he through whose propagation all this is propagated ; verily thus through Prajapati being propagated he is propagated with offspring and cattle for propagation; he is propagated with offspring and cattle who knows thus. Eight hundred should be recited for
1 RV. x. 30.12. Cf. KB. xi. 4; AQS. iv. 18. 6
147] The Morning Intany [—il. 18
one who is called not a Brahman! or who being ill-spoken of and seized with defilement sacrifices; the Gayatri has eight syllables; by means of the Gayatri the gods smote away the evil, the defilement; verily thus by the Gayatri he smites away the evil, the defilement. A thousand should be recited for one desiring heaven; the world of heaven is at a distance of @ thousand journeys* of a horse hence; (they serve) for the attainment of the world of heaven, the securing, the going to (the world of heaven). An unlimited number should be recited; Prajapati is unlimited; the morning litany is the litany of Prajapati; in it are all desires obtained. In that he recites an unlimited number, (it serves) to win all desires; all desires he wins who knows thus. Therefore should an unlimited number be recited. In seven metres he recites for Agni; seven are the worlds of the gods; in all the worlds of the gods he prospers who knows thus. In seven metres he recites for Usas; seven are the tame animals; he wins the tame animals who knows thus. In seven metres he recites for the Acvins ; in seven ways spoke speech; so much spoke speech; (they serve) to secure the whole of speech, the whole of the holy power. To three deities he recites; three are these threefold worlds; verily (they serve) to conquer these worlds.
ii. 18 (vii. 8). They say ‘ How is the morning litany to be recited?’ The morning litany is to be recited according to the metres; the metres are the limbs of Prajapati; the sacrificer is Prajaipati; that is meet for the sacrificer. The morning litany should be recited by feet; cattle have four feet, for the winning of cattle. By half-verses should it be recited, just as one usually recites it, for support; man has two supports, cattle four feet; verily thus the sacrificer with two supports he establishes among four-footed cattle ; therefore should it be recited by half-verses. They say ‘Since the morning litany is transposed,’ how does it become not transposed?’ ‘Since the Brhati does not depart from the middle of it,’ he should reply, ‘ For this reason. Some deities have the libations as their portion, others the Stomas and the metres. The libations which are offered in the fire, by them he delights those whose portion is the libations; in that they sing and recite, thereby those whose portion is the Stomas and the metres. Both sets of deities are delighted and sacrificed to by him who knows thus. Thirtythree are the gods that drink Soma, thirty-three that do not drink Soma ; eight Vasus, eleven Rudras, twelve Adityas, Prajapati and the vagat call are
1 Cf. also AB. i. 16, n. 18. Anustubh, Tristubh, and Brhat!; Usnih,
- For other estimates see Weber, Ind. Stud. ix. Jagati, and Pankti, not the normal
860 ; of. Vedic Index, i. 70. (avyidha) order by fours upwards, which ii. 18. ? This refers to the order of the metres is given in the enumerations in the
on the morning litany, viz. Gayatri, Anukramani, OOS. v. 27, &.
ll. 18—] The Soma Sacrifice [148
the deities that drink Soma; the eleven fore-offerings, the eleven afterofferings, the eleven subordinate ? offerings, are those that do not drink the Soma and have the victim as their portion; by Soma he delights the Soma drinkers, by the victim those that do not drink Soma. Both sets of deities are delighted and sacrificed to by him who knows thus. ‘Usas with her ruddy kine hath appeared ’, with this last (verse *) he concludes. They say “In that he recites for three rites, to Agni, to Usas, and to the Acvins, how are all these rites concluded by him when he concludes with one verse only?’ ‘Usas with her ruddy kine hath appeared’ is the characteristic of Usas ; ‘Agni in due season hath been placed’ of Agni; ‘Your chariot hath been yoked, O ye of great wealth, wonder-workers, the immortal, lovers of sweetness, hear ye my call’ of the Agvins. So all three rites are concluded by him when he concludes with one verse only.
ADHYAYA III The Aponaptriya.
ii. 19 (viii. 1). The? seers performed a sacrificial season on the Sarasvati ; they drove away Kavasa Ailisa from the Soma, ‘The child of a slave woman, a cheat, no Brahman; how has he been consecrated in our midst ?’ They sent him out to the desert, (saying) ‘There let thirst slay him; let him drink not the water of the Sarasvati’ He sent away to the wilderness, afflicted by thirst, saw the ‘child of the waters’ hymn,? ‘ Forth among the gods let there be speeding for the Brahman.’ Thereby he went to the dear abode of the waters; him the waters welled out after; all around him Sarasvati hastened. Therefore they call it here Pariséraka, in that Sarasvati went all around him. The seers said ‘The gods know him; let us summon him.’ ‘Be it so’ (they replied). They summoned him; having summoned him they performed this ‘child of the waters’ (hymn), ‘Forth among the gods let there be speeding for the Brahman’; therewith they went to the dear home of the waters, of the gods. He goes to the dear home of the waters, of the gods; he conquers the highest world who knows thus, and he who knowing thus performs the ‘child of the waters’ (hymn). It he should recite continuously ; Parjanya comes to rain continuously ° for
2 For these see TS. i. 8. 11. Kavasa of. KB. xii. 8; Lévi, La doctrine du
3 RV. v. 75. 9. sacrifice, p. 150.
1 AB. ii. 19 and 20 and KB. xii. land 2 deal * RV.x.80. The sense of the verse is doubtwith the recitation for the drawing of ful: Caland and Henry render ‘Que, the water for the Soma; see ACS, v. 1; pour le service divin, la marche (du sacri- Eggeling, SBE. xxvi. 282, n. 2; Caland fice) aille aux dieux’.
and Henry, L’Agnigtoma, pp. 189 seg. For *° Not jimitavarsi, i.e. ‘from passing clouds’ (Saéyana absurdly ‘on the mountains’).
149]. The Aponaptriya [—i1. 20
offspring when one knowing thus recites this continuously. If he were to recite with divisions, then Parjanya would rain with clouds for offspring ; therefore should it be recited continuously only. Of it he recites the first (verse) thrice continuously ; verily thereby the whole is continuously recited.
li. 20 (viii. 2). These nine (verses) he recites without omission. ‘Send forth our sacrifice with divine offering’ (he says) as tenth.! ‘ Winding hitherward those of two streams’ (he says*), when the Ekadhané (waters) are turned hitherward ; ‘What time the waters are seen coming forward’ (he says *) when they are being seen; ‘May the cows with milk, eager for the end’ (he says‘), when they are coming up; ‘Some come together, others come up’ (he says®) when they come together. The waters were in conflict, ‘we shall first bear the sacrifice; we’; both these Vasativari waters, which are drawn on the previous day and the Ekadhan& (waters which are drawn) in the morning.
These Bhrgu saw, ‘These waters are in conflict.’ Them with this verse he brought into harmony, ‘Some come together, others come up.’ They came into harmony; in harmony they support his sacrifice who knows thus. ‘Like the waters divine they come up to the vessel of the offering’ he recites® when they are being poured together into the Hotr’s goblet, both the Vasativari and the Ekadhana (waters). ‘Hast thou seen the waters, O Adhvaryu?’ the Hotr asks the Adhvaryu; the sacrifice is the waters; verily thus he says ‘Hast thou seen the sacrifice?’ ‘Yea, they have indeed condescended’ the Adhvaryu replies; verily thus he says ‘ Look upon them.’ ‘In these, O Adhvaryu, shalt thou press for Indra the Soma rich in honey, full of rain, bitter at the end, thick meanwhile,’ for him with the Vasus, the Rudras, the Adityas, the Rbhus, the Vibhus, with Vaja, with Brhaspati, with the All-gods, of which having drunk, Indra shall slay the foes; he shall overcome their tribes’; (so saying) he rises to meet (them); the waters are to be met; men rise to meet a superior when he comes; therefore is he to rise to meet them. He must turn round behind them ®; they turn round behind a superior; therefore must he turn round behind them. As he recites he should move after them; for even if another be the sacrificer
1 RV. x. 80.11. Cf. KB. xii. 1. 7 So BR. v. 55 against Séyana. Oldenberg 2 RV. x. 80. 10. derttésu must be read. (on RV. x. 42. 8) takes the contrast to be 3 RV. x. 80. 18. not of the plant but the Savanas, the last 4 RV. v. 48. 1. being of tivra Soma. Vdjavate may mean 5 RV. ii. 85. 8. ‘full of strength. For the passage above
- RV. i. 88. 2. The na is very curious and appa- ef. TS. vi. 4. 8. 4.
rently untranslatable; Calandand Henry ‘* Sdyana tries to make anu- and pary-doriyah
suggest ‘ Les déesses incarnées en eaux’, into two categories, which is impossible.
but cf. Oldenberg, Rgveda-Noten, i. 88.
- 20—] The Soma Sacrifice [150
still fame will fall to the Hoty; therefore should he move after them as he recites. Reciting this (verse °), ‘The mothers go with the paths,’ should he move after. ‘The sisters of those that sacrifice, mixing the milk with honey’ (he says) who being without taste of the honey drink desires to win fame. ‘Those that are in the sun or with which is the sun’ (he says’) who desires brilliance and splendour. ‘I invite the waters, the goddesses, where our kine drink’ (he says!) who desires cattle. Reciting all these should he move after, to win these desires. These desires he wins who knows thus. ‘They have come rich with living gifts’ he recites 1* as the Vasativari and the Ekadhan& waters are being set down; ‘They have come, the waters, eager to this strew, when '* they have been set down. With this he concludes.
The Upaigu and Antaryama Cups.
ii, 21 (viii. 8). The! morning litany is the head of the sacrifice; the Upaicu and Antaryaéma (cups) are expiration and inspiration ; speech verily is a thunderbolt. Before the Upaéicu and Antaryama (cups) have been offered the Hotr should not utter speech ; if, before the Upaicu and the Antaryéama (cups) have been offered, the Hotr should utter speech, with speech as a thunderbolt he would interrupt the breaths of the sacrificer. If one were to say then of him, ‘With speech as a thunderbolt he has interrupted the breaths of the sacrificer, breath will forsake him,’ it would assuredly be so. Therefore the Hotr should not utter speech before the Upaniou and Antaryama (cups) have been offered. With ‘Support expiration; hail! thee, O easy to invoke, to the sun!’ he should accompany the Upancu (cup) *; towards it he should breath forth with ‘O expiration, support my expiration.’ With ‘Support inspiration ; hail! thee, O easy to invoke, to the sun!’ he should accompany the Antaryaéma (cup); towards it he should breath in with ‘O inspiration, support my inspiration’; ‘To cross-breathing thee!’ with this he utters speech, having touched the stone for pressing (the Soma for) the Upancu. Verily thus the Hotr, having placed the breaths in the body, utters speech, with the whole of life, for the whole of life; a full life he lives who knows thus.
® RV. i. 28, 16. Antaryéma ; see AGS. v. 2; COS. vi. 8; 10 RV. i. 28. 17. Caland and Henry, L’ Agnigtoma, pp. 155- 1 RV. i, 28. 18. 157, 160-162.
18 RV. x. 80. 14. 2 ‘Restrain’ is also possible as a rendering ; 18 RV. x. 80. 16. ‘O well-calling one’ is Eggeling's version
1 AB. ii. 21 and KB, xii. 4 deal with the (SBE. xxvi. 254, n. 4). first two cups offered, the Up&ficgu and
151} The Sarpana and the Cakes [—ii. 23
The Sarpana.
ii. 22 (viii. 4). They! say ‘Should he creep? Should he not creep?’ ‘ He should creep’ hold some, saying ‘The Bahispavamana is the food of both gods and men; therefore they go together towards it.’ That is not to be regarded. If he were to creep, he would make the Re a follower of the Saéman. If one here were to say of him, ‘This Hotr has become a follower of the Séman singer; he has conferred glory on the Udgiatry; he has fallen from his place; she will fall from her place,’ it would certainly be so. Therefore seated here he should recite,
‘The Soma drink of the gods here,
At the sacrifice, on the strew, on the altar,
Of this, we are eating.’ So his self is not excluded from the Soma drinking. Moreover he should say, ‘Thou art the mouth; may I become the mouth’; the Bahispavamina is the mouth of the sacrifice; the head among his own he becomes, the chief of his own he becomes, who knows thus. An Asura woman,? named Long Tongue, licked the morning pressing of the gods; it became drunk. The gods sought to remedy it; they said to Mitra and Varuna, ‘Do ye remove this (intoxication).’ They replied, ‘Be it so; let us choose a boon from you.’ ‘Choose’ (they said). They chose this boon, the milk mess of the morning pressing. This is their fixed portion, for it is chosen as a boon by the two. Thus what by her was made intoxicated, as it were, is made perfect by this (milk mess), for by it the two removed what was intoxicated as it were.
The Cakes.
ii. 23 (viii. 5). The! pressings of the gods were not firm. They saw these cakes; they offered them at each pressing, to support the pressings; then indeed were their pressings made firm. In that the cakes are offered at each pressing, (they serve) to support the pressings, for so are those of them made firm. The cakes the gods made citadels,? that is why the Purodacas
1 AB. ii. and KB. xii. 5 deal with the Asuri is found in the Talavak&ra tradisarpana of the priests for the Bahispava- tion referred to here by S&yana, and m&na Stotra; see AQS. v. 2. 4.5; Caland published by Oertel, JAOS. xix. 120; and Henry, L'Agnistoma, pp. 171, 172. cf. Lévi, La doctrine du sacrifice, p. 155. The Mantra is spoiled in metre by the ii. 28 } AB. ii. 28 and KB. xiii. 8 deal with insertion of tha. Cf. also CB. iv. 2, 4.7; the cakes for the three pressings of Soma. Eggeling, SBE. xxvi. 249, n. 2. As the For the rule of eleven poteherds see TB. S&man tune is based on the Re (CU. iii. ii. 6. 11.4; Caland and Henry, L'Agni- 6. 1), it is secondary. stoma, p. 184.
2 The legend explains the use of a milk mess ° pura} is presumably the noun rather than at the Buhispavamina. The tale of the the prefix, cf. AB, i. 28. 1.
il. 23—] The Soma Sacrifice (152
have their name. They say ‘He should offer the cakes at each pressing, one on eight potsherds at the morning pressing, one on eleven potsherds at the midday pressing, one on twelve potsherds at the third pressing, for such is the characteristic of the pressings, such of the metres.’ That is not to be regarded. The cakes at each pressing are all offered to Indra; therefore he should offer them on eleven potsherds. They say ‘From that part of the cake should he eat where it is not anointed with ghee, to protect the Soma drink ; for by ghee as a thunderbolt Indra slew Vrtra.’ That is not to be regarded. That which is purified is the oblation; what is purified is the Soma drink ; therefore should he eat from any part whatever of it. From all sides these oblations, butter, fried grains, mush, the pap, the cake, and the milk mess flow up to the sacrificer as delights ; on all sides delights flow up to him who knows thus.
The Sacrifice of Five Oblations.
ii. 24 (viii. 6). He’ who knows the sacrifice with five oblations prospers with the sacrifice of five oblations; the sacrifice of five oblations is made up of fried grains, mush, the pap, the cake, and the milk mess ; this is the sacrifice of five oblations; he who knows thus prospers with the sacrifice of five oblations. He who knows the sacrifice of five syllables prospers with the sacrifice of five syllables ; the sacrifice of five syllables is su mat pad vag de ; he prospers with the sacrifice of five syllables who knows thus. He who knows the sacrifice of five Naracansas* prospers with the sacrifice of the five Naracansas ; the morning pressing has two Naracansa (cups); the midday pressing two Naracansas ; the third pressing one Naracansas; this is the sacrifice of five Naracansas ; he prospers with the sacrifice of five Naracgansas who knows thus. He who knows the sacrifice of five pressings prospers with the sacrifice of five pressings ; the sacrifice of five pressings is the victim on the fast day, three pressings, the concluding victim ; he prospers with the sacrifice of five pressings who knows thus. ‘ With the bay steeds let Indra eat the fried grains; with Pusan the mush; with Sarasvati, with Bharati, the pap (is for Indra); for Indra the cake’ is the offer-
1 AB. ii. 24 and KB. xiii. 3 deal with the the third. For the sensa see AB. vii. 34.
sacrifice of five oblations, and AB. adds * The Mantra is defective as regards the speculations on other fivefold elements milk mess (payasyd) and the construction in the sacrifice ; see Caland and Henry, is broken, the parivdpa being meant for L' Agnistoma, pp. 184, 185. See also TS. Indra with Sarasvati and Bh&rati. It is vi. 56. 11. 4 which very closely agrees. apparently older than the ritual to which 2 This refers to the fillings of the goblets, two it is accommodated. Cf. PB. i. 5. 11;
for the first two pressings and once at OOS. v. 4. 8.
153] The Cups for two Derties
ing verse for the five oblation (sacrifice); the two bays are the Re and the Saéman ; Pisan is cattle; mush is food ; ‘With Sarasvati, with Bharati’ (he says); Sarasvati is speech, Bharata is the breath; ‘ the pap, for Indra the cake ’ (he says); the pap is food, the cake is power; verily thus he makes the sacrificer attain union and identity of form and world with these deities he is united with a stronger, he obtains pre-eminence who knows thus. ‘Enjoy, O Agni, the oblation’ he says as offering verse for the Svistakrt of the cake at each pressing. Thereby did Avatsdra go to the dear home of Agni; he conquered the highest world. He goes to the dear home of Agni; he conquers the highest world, who knows thus and who knowing thus sacrifices with this (sacrifice of) five oblations and who says the offering verse.*
[(—ii. 25
ADHYAYA IV The Cups for two Dettes.
li. 25 (ix. 1). The? gods could not agree in the drinking first of Soma, the king; ‘ Let me drink first ; let me drink first’ they desired. They said seeking agreement, ‘ Come, let us run a race; he who of us wins shall drink first of the Soma.’ ‘Be it so’ (they replied). They ran a race; of them running the race when they had started Vayu first took the lead, then Indra, then Mitra and Varuna, then the Acvins. Indra perceived of Vayu ‘He is winning. He ran up after him (saying) ‘Let us share together; then let us win.’ He answered, ‘No; I alone shall win.’ ‘A third for me; then let us win’ (he said). ‘ No, he answered, ‘ I alone shall win.’ ‘A fourth for me; then let us win’ (he said). ‘Be it so’ (he replied) ; he admitted him toa fourth share; therefore Indra has a quarter as his portion, Vayu three-quarters. Indra and Vayu won together, then Mitra and Varuna, then the Acvins. Their feeding is in accord with their winning; first for Indra and Vayu, then for Mitra and Varuna, then for the Agvins. The Indra-Vayu cup is drawn with a quarter for Indra. Seeing this the seer declares? ‘With the teams, with Indra as charioteer.’ Therefore now also (when) the Bharatas attack the property of the Satvants,
4 Yajate yajatiti ca is very curious, though the sense is clear. Presumably iti here is
CB. iv. 1. 8.11) deal with the cups for two
used to point the contrast of yajate and yajati, For the use of na cf. perhaps the Kanva text of CB. iv. 2.1.7: ney u tac
cakdra. Cf. AB. ii.80.5: samavanayati and °
“nayate.
1 AB, ii. 25-28 and 80 and KB. xiii. 5-8 (cf.
20 [n.0.5, 26]
deities, those for Indra and Vayu, Mitra and Varuna, and the Acvins; see AQS. v.5; O9S. vii. 2. 1-8. 6; Caland and Henry, L’ Agnigtoma, pp. 199-208 ; for the race motive cf. Oertel, Trans. Conn. Acad. xv. 174; AB. iv. 7.
2 RV. iv. 46. 26 or 48. 2 db.
il, 26—] The Soma Sacrifice [154
the charioteers claim a fourth (of the booty) by force of the example since then Indra becoming a charioteer as it were conquered.®
ii, 26 (ix. 2). The cups for two deities are the breaths ; that for Indra and Vayu is speech and breath; that for Mitra and Varuna eye and mind; that for the Acvins ear and self. Now some make the invitatory verses for that for Indra and Vayu Anustubhs, and the offering verses Gayatris (saying), ‘The cup for Indra and Vayu is speech and breath; thus will the two be in accord with metres also.’ This is not to be regarded. Imperfection is produced in the sacrifice when the invitatory verse is longer than the offering verse ; when the offering verse is the longer, that is perfect, and so also when they are equal. For whatever desire in speech or breath he thus acts, that is herein obtained. The first invitatory verse is addressed to Vayu, the second to Indra and Vayu! and so with the offering verses.* With the one addressed to Vayu, he puts breath in order, for breath is Vayu; then with the Indra line of (the verse) to Indra and Vayu he puts speech in order, for speech is connected with Indra. He obtains the desire in breath and speech; he makes no unevenness in the sacrifice.
ii, 27 (ix. 8). (The cups) for two deities are the breaths; they are drawn in one vessel; therefore the breaths have one name. They are offered in two vessels!; therefore the breaths are in pairs. With the Yajus with which the Adhvaryu offers, the Hotr accepts. With ‘This the wealthy one, of much wealth; here the wealthy, of much wealth; in me the wealthy, of much wealth ; protector of speech, protect my speech’ he partakes of (the cup) for Indra and Vayu. ‘Invoked is speech together with breath ; may speech together with breath invoke me; invoked are the seers, divine, guardians of the body, born of fervour; may the seers, the divine, invoke me, guardians of the body, born of fervour’ (he says); the seers, divine, guardians of the body, born of fervour are the breaths; verily thus he invokes them. With ‘ This the wealthy, finding wealth ; here the wealthy, finding wealth; in me the wealthy, finding wealth; guardian of the eye, guard mine eye’ he partakes of (the cup) for Mitra and Varuna. ‘Invoked is the eye together with mind; may the eye together with mind invoke me; invoked are the seers, divine, guardians of the body; born of fervour’ (he says); the seers, divine, guardians of the body, born of fervour are the
$ That Satvant and Bharata are proper ! RY.iv.46.land2. Haug has misinterpreted
names is only to be believed, though this ohapter as allowing, and not as for- Séyana does not recognize either. This bidding inequality, not observing that involves the change of Satvandm to the verses used are in Gayatri.
Satvaidm as in CB. xiii. 5. 4. 21. Cf. ii. 27. 1 Ie. by the Adhvaryu and Pratibelow AB. viii. 14; Weber, Ind. Stud. ix. prasthaty ; see Caland and Henry, L’ Agni- 258, 254; Vedic Index, ii, 421. gtoma, p. 199. Cf. for the chapter TS. vi.
1 RV.i.2. land 4. Of. KB. xiii. 15. 6. 9.8, 4; OB. iv. 3. 1.
155] The Cups for two Derties [—11. 28
bresiths ; verily thus he invokes them. With ‘This the wealthy, collecting wealth ; here the wealthy, collecting wealth ; in me the wealthy, collecting wealth ; guardian of the earth, guard mine ear’ he partakes of (the cup) for the Acvins. ‘ Invoked is the ear together with the self; may the ear together with the self invoke me; invoked are the seers, divine, guardians of the body, born of fervour; may the seers, divine, guardians of the body, born of fervour, invoke me’ (he says); the seers divine, guardians of the body, born of fervour, are the breaths; verily thus heinvokesthem. He partakes of (the cup) for Indra and Vayu front to front*; therefore expiration and inspiration are in front; he partakes of (the cup) for Mitra and Varuna front to front; therefore the eyes are in front; he partakes of (the cup) for the Acgvins carrying it all round ; therefore both men and beasts hear speech speaking on all sides.
ii, 28 (ix. 4). (The! cups) for two deities are the breaths; without taking in breath he should say the offering verses for (the cups) for the deities, for the continuity of the breath and to avoid splitting the breaths. (The cups) for two deities are the breaths; he should not say the second vagat for (the cups) for two deities. If he were to say the second vagat for those for two deities, he would bring to rest the unresting breaths ; the second vagaf call is the ending. If one were then to say of him ‘ He has brought to reat the unresting breaths; breath will forsake him,’ it would certainly be so. Therefore he should not say the second vagat for (the cups) for two deities. They say ‘ Having twice expressed approval the Maitravaruna twice gives directions; having once expressed approval the Hotr twice says vagat ; what is the expression of approval of the Hotr?’ (The cups) for two deities are the breaths; the expression of approval is the thunderbolt ; if the Hotr were to express approval between, with the expression as a thunderbolt he would pierce the breaths of the sacrificer. If one were then to say of him, ‘ With the expression of approval as a thunderbolt he has pierced the breaths of the sacrificer,’ it would certainly be so. Therefore the Hotr should not express approval between (the two offering verses). Moreover the Maitravaruna is the mind of the sacrifice, the Hotr is the voice of the sacrifice. Impelled by mind speech speaks, for the speech which he speaks with mind elsewhere is demoniacal and not welcome to the gods; verily thus in that the Maitrivaruna twice utters the expression of approval, this is the expression of approval of the Hotr.
3 J. e. the mouth of the cup is placed opposite space to intervene between the two offerhis mouth, and he does not drink pro- ing verses; see ACS. v.:5. 4, and 21, miscuously from any part. where a memorial verse is cited on the
1 This chapter explains the omission of the anuvagatkdra. The latter peculiarity is anuvagaikdra in the offering and the fact again referred to in AB. iii. 5.
that there is only one dgur as there is no
li, 29-—] The Soma Sacrifice (156
The Seasonal Cups.
ii. 29 (ix. 5). The offerings to the seasons! are the breaths; in that they proceed with the offerings to the seasons, verily thus they place the breaths in the sacrificer. Six (priests) offer (saying) ‘ With the season’; verily thus they place expiration in the sacrifice ; four with ‘With the seasons’ offer ; verily thus they place inspiration in the sacrifice; twice with ‘ With the season ’ later; verily thus they place cross-breathing in the sacrificer. This breath is divided in three ways, expiration, inspiration, and cross-breathing. In that they offer (saying) ‘ With the season,’ ‘ with the seasons,’ ‘ with the season, (it is) for the continuity of the breaths, to avoid splitting the breaths. The offerings to the seasons are the breaths ; he should not say the second vasat for the offerings to the seasons ; the seasons are unresting ; each (follows) each. If he were to say the second vagat for the offerings to the seasons he would bring to rest the unresting seasons; the second vasat is an ending. If one were then to say of him ‘ He has brought to rest the unresting seasons; it will be an ill season’, it would certainly be so. Therefore he should not say the second vagat for the offerings to the seasons.
The Cups for two Deities (continued).
ii. 80 (ix. 6). (The cups 1) for two deities are the breaths ; the sacrificial food is cattle. Having partaken of (the cups) for two deities he invokes the sacrificial food ; the sacrificial food is cattle ; verily thus he invokes cattle ; he confers cattle upon the sacrificer. They say ‘Should he eat first the subdivided sacrificial food ? (Or) should he partake of the Hotr’s goblet?’ First should he eat the subdivided? sacrificial food, and then should he partake of the Hotr’s goblet. In that he partakes first of (the cups) for two deities, thereby is the Soma drink first partaken of by him; therefore should he first eat the subdivided sacrificial food, and then partake of the Hotr’s goblet; then on both sides he envelopes food with Soma drinkings, to envelope food. (The cups) for two deities are the breaths; the Hotr’s
1 AB. ii. 29 and KB. xiii. 9 deal with the invited to partake ‘with the seasons offerings of cups to the Rtus ; see CB. iv. (season)’; Eggeling, SBE. xxvi. 819. 8.1; ACQS.v.8; CCS. vii.8; Caland and ii. 80. 1 Cf. TS, vi. 4. 9. 8 Henry, L’ Agnigtoma, pp. 224-229. Cf.TS. * The avdntaredd is a portion of the idé which
vi. 5. 8. 3; GB. viii. 7 borrows from AB. is itself subdivided, and held by the Hotr as usual. The cups are drawn by the from before his recitation to before he Adhvaryu and Pratiprasthatr for the partakes of the ida proper ; see ACS. i. 7
seasons and offered to the various deities CCS. i. 10-12; Weber, Ind. Stud. ix. 225,
by the different priests, the gods being 226.
157] The Silent Proase [—il. 31
goblet is the body ; the remains of (the cups) for two deities he pours down into the Hotr's goblet; verily thus the Hotr places the breaths in the body, with full life for fullness of life ; a full life lives he who knows thus.
The Silent Praise.
li. 31 (ix. 7). What? the gods did at the sacrifice, that the Asuras did ; they were of even strength and were not discriminated. Then indeed the gods saw this silent praise; that of them the Asurascould not follow. The silent praise is a silent essence. Whatever weapon the gods raised against the Asuras that the Asuras perceived and countered ; then the gods saw this silent praise as a thunderbolt; they raised it against them; it the Asuras did not counter ; it they hurled at them ; with it not countered they smote them ; then indeed the gods prospered, the Asuras were defeated. He prospers himself, the wicked rival who hates him is defeated, who knows thus. The gods, regarding themselves as victors, were performing the sacrifice; to it the Asuras came (thinking) ‘We will make a confusion of the sacrifice.’ They saw them ranged round on all sides, daring; they said, ‘Let us conclude this sacrifice; let not the Asuras injure our sacrifice.’ ‘Be it so’ (they replied). They concluded it in the silent praise. With ‘ Bhith, Agni, light, light, Agni’ they concluded the Ajya and Praiiga (Castras). With ‘Indra, light, bhuvah, light, Indra’ they concluded the Niskevalya and Marutvatiya (Castras). With ‘Surya, light, light, svar, Sirya’ they concluded the Vaigvadeva and Agnimaruta (Castras). So they concluded it in the silent praise; having thus concluded it in the silent praise they attained the end with it uninjured. Then indeed does the sacrifice come to a conclusion, when the Hotr recites the silent praise. If any person should after the recitation of the silent praise reproach him or curse him, he should say of him, ‘He will fall into this misfortune (he invokes *). Early to-day we complete this when the silent praise is recited. Just as one may attend upon one come to his house with due performance, even so now do we attend upon this. He falls into this misfortune who knowing thus, after the silent praise is recited, either reproaches or curses. Therefore one who knows thus should not reproach or curse when the silent praise has been recited.
ii. 82 (ix. 8). The silent praise is the eyes of the pressings. ‘ Bhih, Agni, light, light, Agni’ is the eyes of the morning pressing. ‘ Indra, light,
1 AB. ii. 81 and 82 contain the treatment of L’ Agnigtoma, p. 282. Cf. KB. xiv. 1; the silent praise, which is part of the AGS. v. 9.1; OOS. vii. 9. 1. Ajya Qastra; see Caland and Henry, 7? This seems to be the force of eam.
il. 32—] The Soma Sacrifice [158
bhuvah, light, Indra’ is the eyes of the midday pressing. ‘Surya, light, light, svar, Sairya’ is the eyes of the third pressing. He prospers with pressings possessed of eyes; with pressings possessed of eyes he goes to the world of heaven who knows thus. The silent praise is the eye of the sacrifice. The exclamation: being one is said twice; therefore the eye being one is (manifested) twice. The silent praise is the root of the sacrifice: if he desire of a man ‘ May he be homeless’, he should not recite the silent praise at his sacrifice; verily thus he comes to ruin along with the sacrifice which being without a root falls to ruin. They say‘ He should certainly recite ; it is not good for the priest, if the Hotr does not reeite the silent praise, for on the priest rests the whole sacrifice, on the sacrifice the sacrificer ; therefore must it be recited.’
ADHYAYA V The Ajya Castra.
ii. 33 (x. 1). The? call is the holy power, the Nivid the lordly power, the hymn the people; he calls, then he inserts the Nivid; verily thus he makes the lordly power dependent on the holy power. Having inserted the Nivid he recites the hymn; the Nivid is the lordly power, the hymn the people ; verily, thus he makes the people dependent on the lordly power. If he desire of a man, ‘ Let me deprive him of the lordly power,’ he should recite the hymn in the middle of the Nivid; the Nivid is the lordly power, the hymn the people ; verily thus he deprives him of the lordly power. If he desire of a man, ‘ Let me deprive him of the people,’ he should recite a Nivid in the middle of the hymn; the Nivid is the lordly power, the hymn the people; verily thus he deprives him of the people. But if he desire of a man ‘ May all be in due and proper order and correct for him,’ he should call, then insert the Nivid, and then recite the hymn. Thus is the ordering of all. Prajapati was here being one only in the beginning. He desired ‘May I be propagated and become greater’; he practised fervour; he restrained speech; at the end of the year he uttered twelve times, The Nivid has twelve clauses; it was just the Nivid that he uttered; after it were all beings created. Beholding this the seer declares *—
‘He at the call aforetime of Ayu with his wisdom Brought into being these sons of man.’
1 AB. ii. 83-41 and KB. xiv. 1-8 deal with vii. 9; Caland and Henry, L’ Agnistoma, the Ajya Castra; see ACS. v. 2; OCS. pp. 280-284. 2 RV. i. 96. 2.
159] The Ajya Castro [—ii. 35
In that he inserts the Nivid before ® the hymn (it serves) for propagation ; he is propagated with offspring, with cattle who knows thus.
li. 34 (x. 2). ‘ Agni god-kindled’ he recites ; Agni yonder is god-kindled, for the gods kindle him; verily thus he establishes him in that world. «Agni man-kindled’ he recites; Agni here is man-kindled, for men kindle him ; verily thus he establishes him in this world. ‘ Agni the good kindler ° he recites; Agni the good kindler is Vayu, for Vayu himself kindles himself, himself all this whatever there is here; Vayu verily thus he establishes in the world of the atmosphere. ‘The Hotr god-chosen’ he recites; the Hotr god-chosen is yonder (sun), for he is chosen on all sides by the gods; verily thus he establishes him in that world. ‘The Hotr chosen by man’ he recites; the Hotr chosen by man is Agni here, for he is chosen on all sides by men; verily thus he establishes him in this world. ‘Leader of the sacrifices’ he recites ; the leader of the sacrifices is Vayu, for, when he breathes forth, then there is the sacrifice, then the Agnihotra; verily thus he establishes Vayu in the world of the atmosphere. ‘The charioteer of the offerings’ he recites; the charioteer of the offerings! is yonder (sun), for he as he wanders yonder is as it were a charioteer; verily thus in yonder world he establishes him. ‘The Hotr uncrossed ’ he recites; the Hotr uncrossed is Agni here; no one whatever crosses him; verily thus he establishes Agni in this world. ‘The crosser, the bearer of the oblation’ he recites; the crosser, the bearer of the oblation is Vayu, for Vayu at once crosses all that whatever there is here, Vayu carries the oblation to the gods; verily thus he | establishes Vayu in the world of the atmosphere. ‘May the god bring hither the gods’ he recites; yonder god brings the gods; verily thus he establishes him in that world. ‘May Agni, the god, offer to the gods’ he recites, Agni here as a god sacrifices to the gods; verily thus he establishes Agni in this world. ‘Let him perform the sacrifices, Allknower’ he recites; the All-knower is Vayu, for Vayu makes all that whatever there is here; verily thus he establishes Vayu in the world of the atmosphere.
ii. 35 (x. 3). ‘Forward to your god Agni’ are Anustubh (verses). He separates the two first Padas;? therefore a woman separates her thighs. He creates the last two Padas; therefore a man unites his thighs. That isa pairing; verily thus he makes a pairing at the beginning of the litany, for generation; he is propagated with offspring, with cattle, who knows thus.
S Hence it is called a Puroruc, Weber, Ind. ii. 85. } RV. iii. 18; anugtubhah may be geni- Stud. x. 854, n.8. So AB. ii. 41. tive or nom. pl.
1 Cf, TS. ii. 5. 9. 2; Eggeling, SBE. xxvi. * Cf. KB. xiv. 2; Lévi, La doctrine du sacrifice, 826, n. 1. p. 107. .
ll, 35—] The Soma Sacrifice [160
‘Forward to your god Agni’ are Aunustubh (verses). He separates the first two Padas, verily thus he makes a thunderbolt broader below; he unites the last two Padas; at the beginning a thunderbolt is narrow, and so of a club and of an axe; verily thus he hurls a thunderbolt at the foe who hates him, as a weapon to lay low whom he has to lay low.
ii, 36 (x. 4). The gods and the Asuras fought over these worlds ;! the gods made the Sadas their refuge ; they conquered them from the Sadas; they went to the Agnidh’s altar; they were not conquered thence. Therefore they spend the fast day at the Agnidh’s altar, not in the Sadas, for they were supported at the Agnidh’s altar; in that they were supported at the Agnidh’s altar that is why the Agnidh’s altar has its name. The Asuras made a scattering of the fires of those gods in the Sadas ; the gods drew off the fires in the Sadas from the Agnidh’s altar; with them they repelled the Asuras and the Raksases; verily thus also the sacrificers draw off the fires in the Sadas from the Agnidh’s altar; verily thus they repel the Asuras and the Raksases. In the morning they kept conquering by the Ajyas; in that they kept conquering (djayanta dyan) by the Ajyas that is why the Ajyas have their name. Of the Hotr offices which continued conquering, that of the Achaivika was left out; in it Indra and Agni took their place; Indra and Agni are the most forcible, mighty, strong, rich, and effective of the gods; therefore (a hymn) to Indra and Agni the Achavaka ? recites at the morning pressing, for Indra and Agni took their place in it. Therefore the other Hotrakas creep to the Sadas in front, the Achavaka behind, for being left behind as it were he is anxious to follow after. Therefore a Brahman, skilled in the Re verses and strong, should perform the Achiviéka’s part; thereby it does not become neglected.
ii, 37 (x. 5). The sacrifice is a chariot of the gods; the Ajya and the Praiiga Castras are its inner reins;! in that with the Ajya he follows in recitation the Pavamana, with the Praiiga the Ajya (Stotra), verily thus he separates the inner reins of the chariot to prevent confusion; in imitation thereof they separate the inner reins of the chariot of men to prevent confusion. His chariot, whether of the gods or men does not become confused who knows thus. They say ‘As is the Stotra, so the Castra;
1 Cf. TS. vi. 8. 1.15 QB. iii. 6. 1. 27-29. that the two reins (outer and inner) of ' % For the Castra of the Achavika see ACS. v. the horse would be held together, whereas 10. 28; OOS. vii. 18. 1-4; Caland and by having Pavam&na and Ajya, Ajya and Henry, L’ Agnigtoma, pp. 262, 268. Pratiga, the result is that one hand holds ii. 87 } The sense seems clearly to be that there outer and inner, another inner and outer, are four reins, two for each horse, the outer so that the two inner do not fall together. being the Pavamina and Ajya Stotras, Siyana misses the point by not seeing
the inner the Ajya and Pratiga Castras ; that four reins are referred to.
the two Ajyas if joined would mean thus
161] | The Ajya Castra [—l. 38
the Séman singers sing to verses for Soma, the purifying; the Hotr recites the Ajya to Agni; how then does he follow in recitation the verses to Soma, the purifying?’ Soma, the purifying, is Agni; that is declared by a seer.? ‘ Agni, the seer, the purifying’; therefore although he proceeds with verses to Agni, still he follows in recitation the verses to Soma, the purifying. They say ‘As is the Stotra so the Castra; the Saiman singers sing to verses in Gayatri; the Hotr recites the Ajya in Anustubhs ; how then by him are Gayatris followed in recitation.’ ‘By conversion’ he should reply. There are seven Anustubhs; they become eleven through the first being repeated thrice and the last thrice ; the twelfth is theViraj offering verse ; not by one syllable do metres change, nor yet by two. These make up sixteen Gayatri verses. Thus by him although he proceeds with Anustubhs are Gayatris followed in recitation. ‘O Agni with Indra, in the home of the generous one’, (this verse °) to Agni and Indra he uses as offering verse. These two as Indra and Agni did not conquer; being Agni and Indra they did conquer ; in that he uses (a verse) for Agni and Indra as offering verse (it serves) for conquest. The Viraj is of thirty-three syllables; the gods are thirty-three, eight Vasus, eleven Rudras, twelve Adityas, Prajapati, and the vagat call. Thus in the very beginning of the litany he makes the deities sharers in the syllables; syllable by syllable the gods drink in order ; verily thus the gods delight in the vessel for the gods. They say, ‘ As is the Castra so the offering verse; the Hotr recites the Ajya to Agni, then how does he use (a verse) to Agni and Indra as offering verse.’ Be it to Agni and Indra or to Indra and Agni, the litany is connected with both Indra and Agni through the cup and the silent praise; with ‘
‘O Indra and Agni come hither to the pressed (drink) The delightful cloud, for our prayers ; Of it do ye drink, impelled by our desire ’
the Adhvaryu draws the cup for Indra and Agni. ‘ Bhih, Agni, light, light, Agni; Indra, light, bhuvah, light, Indra; Sirya, light, light, svar, Sirya;’ the Hotr recites as silent praise ; therefore as is the Castra, so is the offering verse.
ii. 38 (x. 6). He mutters the muttering of the Hotr;! thus he pours seed ; inaudibly he mutters; inaudible as it were is the pouring of seed. Before the call he mutters; whatever there is after the call, that belongs to the Castra. To him he calls as he lies on all fours with averted face ; therefore turning their backs quadrupeds pour seed; when he faces him who
2 RV. ix. 66. 20. OCS. vii. 2.1; TS. v. 6. 8.1, which differ 3 RV. iii. 25, 4. considerably in text ; see Scheftelowitz, ‘ RV. iii. 12, 1. Die Apokryphen des Rgveda, p. 154.
1 The Japapraisa is laid down in ACS.v. 9. 1; 21 [x.0.8, 28]
il. 88—] The Soma Sacrifice [162
faces him he becomes two-footed ; therefore bipeds facing (each other) emit seed.2 ‘Father Mataricvan,’ he says; the father is the breath; Mataricvan is the breath ; seed is the breath; thus he pours seed. ‘ Make the lines unbroken’ (he says); what is unbroken is seed, for hence he arises unbroken. ‘May the poets sing unbroken litanies’; the poets are the learned ; ‘May they propagate this unbroken seed,’ he says, in effect. ‘May Soma, All-knower, guide the songs, Brhaspati recite the litanies and the exclamations !’ (he says) ; Brhaspati is the holy power, Soma the lordly power, the songs and the litanies with the exclamations are the Stotras and the Castras. Verily thus instigated by the holy power divine and the lordly power divine he recites the litanies. These two are the lords of instigation of all this whatever there is here. What he does without instigation by these two that is not done; ‘ He has done what is not done,’ they say, in blame. What is done is done, what is done is not undone by him who knows thus. ‘Speech, life, of all life, all life’ he says; life is the breath ; seed is the breath; the womb is speech; thus having created a womb he pours seed. ‘Who (ka) will recite this? He will recite this,’ he says ; Prajapati is who; verily thus he says ‘ Prajapati will propagate this.’
ii. 89 (x. 7). After the call, he recites the silent praise ; thus he develops the seed poured; first is then pouring, then development. Inaudibly he recites the silent praise; inaudible as it were is the pouring of seed. Secretly as it were he recites the silent praise;! secretly as it were are seeds developed. Of six sentences he recites the silent praise; sixfold is man, with six members ;* verily thus he develops the self as sixfold and of six members. Having recited the silent praise he recites the Puroruc; thus he propagates the seed when developed ; first there is development, then birth. Aloud he recites the Puroruc, verily openly he propagates him. He recites the Puroruc in twelve sentences; the year has twelve months; Prajapati is the year; he is the propagator of all this. He who is the propagator of all this propagates him with offspring and cattle, for generation. He is propagated with offspring, with cattle, who knows thus. He recites the Puroruc to Jaétavedas, with an allusion to Jatavedas. They say, ‘Since the morning pressing is the abode of Jatavedas, then why at the morning pressing does he recite a Puroruc to Jatavedas?’ Jatavedas is the breath, for he knows of born creatures. Of so many creatures as he knows, they become; for how could they exist of whom he knows not ? If one knows the making of the self in the Ajya, that is well known.
? Cf. Lévi, La doctrine du sacrifice, p. 107. well as at the end, when six are to be 1 See AGS. v. 9. 11: there is a pause after used, each jyotih in the middle of the three as #2 Cf. TS. v. 6. 9. 1.
163} The Ajya Castra [—il. 41
ii. 40 (x .8). ‘Forward to your god, Agni,’ he recites! ‘Forward’ is the breath, for all these creatures advance following after the breath; verily thus he creates the breath, he makes breath perfect. ‘Radiant, unparalleled,’ he recites;? mind is radiant, for there is nothing prior to mind; verily thus he creates mind, he makes mind perfect. ‘He for us protection for our enjoyment,’ he recites ;* protection is speech ; therefore of one following him in speech he says, ‘I have accorded him what has a protection’ ; verily thus he creates speech, he makes speech perfect. ‘Do thou aid us, O Brahman’ he recites*; the holy power is the ear, for by the ear the holy power hears, in the ear does the holy power find support ; verily thus he creates the ear, he makes the ear perfect. ‘He is the holder, the sage, of them’ he recites;) the holder is inspiration, for expiration here is restrained by inspiration and departs not; verily thus he creates inspiration, he makes inspiration perfect. ‘The righteous, of whom the two worlds’ he recites;® the right is the eye; therefore when two contend, whichever says ‘I actually have seen it with my eye,’ him men believe; verily thus he creates the eye, he makes the eye perfect. ‘Do thou accord us wealth with a thousand, with offspring, with prosperity’, he recites’ the last (verse) as concluding verse; the self when put together is possessed of a thousand, offspring, and prosperity ; verily thus he creates the self as a complex, he makes the self as a complex perfect. He sacrifices with an offering verse ; the offering verse is acquisition, prospering destiny ; verily thus he creates a prospering destiny, he makes a prospering destiny perfect. He knowing thus, having come into being as composed of the metres, the deities, the holy power, immortality, goes to the gods, he who knows thus. If one knows how having come into being as composed of the metres, the deities the holy power, immortality, he goes to the gods, that is well known. So with regard to the self; now with regard to the deities.
ii. 41 (x. 9). He recites the silent praise as of six clauses ; the seasons are six; verily thus he places the seasons in order; he goes to the seasons. He recites the Puroruc as of twelve clauses; the months are twelve; verily thus he places the months in order; he goes to the months. ‘Forward to your god, Agni’ he recites!; ‘forward’ is the atmosphere, for all these creatures advance following the atmosphere ; verily thus he places the atmosphere in order; he goes to the atmosphere. ‘ Radiant, unparalleled ’ he recites ;? he who yonder gives heat is radiant, for there is nothing that is
1 RV. iii. 18. 1. 4 RV. iii. 13. 6.
2 RV. iii. 18. 5. 5 RV. iii. 18. 8.
3 RV. iii. 18. 4. demd aydasi read by Aufrecht & RV. iii. 18. 2. is clearly right though S&Syana had 7 RV. iii. 18. 7. Gydtei, So also Weber (Ind. Stud. ix. ii, 41. ! RV. iii. 18. 1. 255). 2 RV. iii. 18. 5.
ll. 41] | The Soma Sacrifice [164
before him; verily thus he places him in order; he goes to him. ‘He for us protection for our enjoyment’ he recites;* Agni accords protection as proper foods; verily thus he places Agni in order; he goes to Agni. ‘Do thou aid us, O Brahman’ he recites;* the holy power is the moon; verily thus he places the moon in order ; he goes to the moon. ‘He is the holder, the sage, of them’ he recites ;° the holder is Vayu, for this atmosphere held by Vayu does not fall in; verily thus he places Vayu in order; he goes to Vayu. ‘The righteous of whom the two worlds ’ he recites ;° the two worlds are sky and earth; verily thus he places sky and earth in order ; he goes to sky and earth. ‘Do thou accord us wealth with a thousand, with offspring, with prosperity ’, with the last (verse *) he concludes ; the year as a complex possesses a thousand, offspring, and prosperity ; verily thus he places the year as a complex in order; he goes to the year as a complex. He sacrifices with an offering verse ; the offering verse is rain and lightning, for lightning here gives rain and proper food; verily thus he places lightning in order; he goes to the lightning. He who knows this becomes thus composed, composed of the deities.
8 RV. iii. 18. 4. ¢ RV. iii, 18. 2.
4 RV. iii. 18. 6. 7 RV. iii. 18. 7. 5 RV. iii. 18. 8.
PANCIKA III
Tae Soma SAcRIFICE (continued). ADHYAYA I The Pratiga Castra,
iii, 1 (xi.1). The! Praiiga is a litany of the cups; nine cups are drawn in the morning; with nine (verses) do they sing in the Bahispavamana (Stotra); when the Stoma has been performed, he draws the tenth; the sound hin of the other (verses) is the tenth; thus is there equality. (A triplet*) to Vayu he recites; thereby has the Vayu (cup) its litany. (A triplet ) to Indra and Vayu he recites; thereby has (the cup) for Indra and Vayu its litany. (A triplet) for Mitra and Varuna he recites; thereby has (the cup) for Mitra and Varuna its litany. (A triplet) for the Agvins he recites; thereby has (the cup) for the Agcvins its litany. (A triplet*) for Indra he recites; thereby have (the cups) Qukra and Manthin litanies. (A triplet’) for the All-gods he recites; thereby has Agrayana cup its litany. (A triplet®) for Sarasvati he recites; there is no cup for Sarasvati, but Sarasvati is speech; whatever cups are drawn with speech, they have all litanies recited for him, they become possessed of litanies for him, who knows thus.
lil. 2 (xi. 2). By the Praiiga he wins proper food; now various deities are celebrated in the Praiiga, different litanies are performed in the Praiiga, different kinds of food are placed in the cups of him who knows thus. Now the Praiiga is the most related to the self of the litanies for the sacrificer as it were; ‘therefore it is most to be perfected as it were by him, they say, ‘for by it the Hotr makes him perfect.’ (A triplet?) to Vayu he recites; therefore they say ‘The breath is Vayu, seed is the
1 AB. iii. 1-4 and RB. xiv. 4and 6 deal with ‘ RV. i. 2. 7-9. the Praiiga or second Gastra of the Hotr © RY. i. 8. 1-3. at the morning pressing ; see AGS.v.10; °® RY. i. 8. 4-6. COGS. vii. 10; Caland and Henry, L’Agni- 7 RV. i. 8. 7-9. gioma, pp. 289-241. 8 RV. i. 8. 10-12. 3 RY, i. 2. 1-8, iii, 2, } RV.i. 2. 1-8. 5 RV. i. 2. 4-6,
lll. 2—] The Soma Sacrifice [166
breath ; seed comes into existence first when man comes into existence.’ In that he recites (a triplet) to Visnu, verily thus he makes his breath perfect. (A triplet *) to Indra and Vayu he recites; where there is expiration, there is inspiration; in that he recites (a triplet) to Indra and Vayu, verily thus his expiration and inspiration he makes perfect. (A triplet *) to Mitra and Varuna he recites; therefore they say ‘The eye comes into existence first when man comes into existence.’ In that he recites (a triplet) to Mitra and Varuna, verily thus he makes his eye perfect. (A triplet ) to the Acvins he recites; therefore they talk of a child born ‘He is trying to listen; he is taking notice.’ In that he recites (a triplet) to the Acvins, verily thus he makes his ear perfect. (A triplet) to Indra he recites; therefore they talk of a child born, ‘He is holding erect his neck, and also his head’; in that he recites (a triplet) to Indra, verily thus he makes his strength perfect. (A triplet) to the All-gods he recites; therefore a child born crawls on all fours, for the limbs are connected with the All-gods; in that he recites (a triplet) to the All-gods, verily thus he makes his limbs perfect. He recites (a triplet”) to Sarasvati; therefore to a child born speech comes last, for Sarasvati is speech; in that he recites (a triplet) to Sarasvati, verily thus he makes his speech perfect. He being born is born from all these deities, from all the litanies, from all metres, from all Praiigas, from all pressings, who knows thus and for whom knowing thus they recite thus.
iii. 8 (xi. 8), The Praiiga is a litany of the breaths; seven deities he celebrates; seven are the breaths in the head; verily thus he places the breaths in the head. ‘Should he consider the good or evil of the sacrificer ’ he used to say,! ‘whose Hotr he is?’ He should do to him at this point as he may desire. If he desire of a man ‘Let me deprive him of expiration’, he should recite (the triplet) to Vayu for him in confusion; a verse or & line he should pass over; thereby is it confused; verily thus does he deprive him of expiration. If he desire of a man ‘Let me deprive him of expiration and inspiration, he should recite for him (the triplet) to Indra and Vayu in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of expiration and inspiration. If he desire of a man ‘Let me deprive him of the eye, he should recite for him (the triplet) to Mitra and Varuna in confusion ; he should pass over a verse or a line; thereby is it confused; verily thus
2 RV. i. 2. 4-6. 7 RV. i. 8. 10-12.
3 RV. i. 2. 7-9. 1 For the references see above AB. iii. 1 and 4 RV. i. 8. 1-8. 3. For the sentiment of. Lévi, La doctrine 5 RV. i. 8. 4-6. du sacrifice, p. 128. The teacher is meant.
© RV. i. 8. 7-9.
167] The Praiiga CGastra [—1. 4
he deprives him of the eye. If he desire of a man ‘Let me deprive him of the ear’, he should recite for him (the triplet) to the Acvins in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of the ear. If he desire of a man ‘Let me deprive him of strength’, he should recite for him (the triplet) to Indra in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of strength. If he desire of a man ‘ Let me deprive him of limbs’, he should recite for him (the triplet) to the All-gods in confusion; he should pass over a verse or a line; thereby is it confused ; verily thus he deprives him of limbs. If he desire of a man ‘Let me deprive him of speech’, he should recite for him (the triplet) to Sarasvati in confusion; he should pass over a verse or a line; thereby is it confused ; verily thus he deprives him of speech. But if he desire of a man ‘With all his members, with all the self, let me make him to prosper’, verily let him recite for him thus in due and proper order; verily thus he makes him prosper with all his members, with all his self. With all his members, with all his self, he prospers who knows thus.
iil. 4 (xi. 4). They say ‘ As is the Stotra, so the Castra; the Saman singers sing to (verses to) Agni;1 the Hotr starts with one to Vayu; how does he follow in recitation (verses) to Agni?’ These deities are all forms of Agni; in that Agni burns forward as it were that is his form as Vayu; thereby he follows in recitation that (form) of his. Again in that making two as it were he burns and Indra and Vayu are two, that is his form as Indra and Vayu; thereby he follows in recitation that of his. Again in that he leaps up and down, that is his form as Mitra and Varuna; thereby he follows in recitation that of his. Again in that Agni is dread of contact, that is his form as Varuna; in that him being dread of contact they serve with friendliness, that is his form as Mitra; thereby he follows in recitation that of his. Again in that they kindle him with both arms from the two fire sticks and the Acvins are two, that is his form as the Acvins; thereby he follows in recitation that of his, Again in that with loud noise, thundering, and making the sound ba ba b&@ he burns, whence creatures shudder away, that is his form as Indra; thereby he follows in recitation that of him. Again in that him being one they carry apart in many places, that is his form as the All-gods; thereby he follows in recitation that of him. Again in that he burns, roaring and uttering speech as it were, that is his form as Sarasvati; thereby he follows in recitation that of his. So though he begins with (a verse) to Vayu, in
1 I.e.the Ajya Stotra on RV. vi. 16. 10-12. *% This version is possibly correct, or fad = For the rule of consonance see TB, ii. 2. ‘thus’; ‘thus with this (form) of his he
- imitates in recitation ’.
ll. 4—] The Soma Sacrifice [168 each triplet through these deities he follows in recitation (the triplet) of the Stotra. Having recited the Vaigvadeva litany® he uses (a verse) to the All-gods as‘ offering verse.
‘With all the sweet Soma drink,
O Agni, with Indra, with Vayu,
Do thou drink according to Mitra’s laws.’
According to their portion he thus delights the deities.
The Vagat Call.
iii. 5 (xi. 5). The! vagat call is a vessel of the gods; he says the vagat call; verily thus with a vessel of the gods he delights the deities. He says a second vasat.* Just as in this world men delight horses or cows by renewed attention, verily so they delight the deities by renewed attention in that he says the second vasaf. ‘These fires they worship’ they say, ‘the Dhisnyas; then why do they offer in the former (fire), and say vasat in the former?’ In that with ‘O Agni, enjoy the Soma’ he says the second vagat call, thereby he delights the Dhignyas. ‘They partake of the Soma draughts when incomplete,’ they say ‘for whom he does not say the second vagat call;? what now is the portion for Svistakrt of the Soma?’ In that with ‘O Agni, enjoy the Soma’ he says the second vasat call, thereby they partake of the Soma draughts when complete; this is the Svistakrt portion of the Soma. He says the call vagat.
iii, 6 (xi. 6). The vagaé call is a thunderbolt; he should think of him whom he hates when about to say the vagat call; verily in him he places the thunderbolt. In the vagaé call he says (the word) ‘six’; the seasons are six; verily thus he puts in order the seasons; the seasons he establishes; all this whatever there is here finds support through the seasons finding support. He finds support who knows thus. As to this Hiranyadant Baida’ used to say ‘These six thereby he establishes; sky is established on the atmosphere ; the atmosphere on the earth; the earth on the waters; the waters on truth; truth on the holy power; the holy
3 Probably uktham here merely refers to the (see Hillebrandt, Rituallitteratur, p. 102;
fact that the Praiiga Castra includes all the gods; so the Ajya Stotra is called kgullaka-vaigvadeva, the full term Vaigvadeva belonging to the Castra and Stotra of the evening pressing.
Caland and Henry, L’ Agnigtoma, p. 284). Cf. ACS. v.5. 19; OCS. vii. 8. 6; Vait, xviii. 10; ApQS. xix. 8. 1. The repetition of the vaugat follows from AS. i. 5.5; GCS. i. 1. 89, and the words above are
4 RV. i. 14. 10. not the anuvagatkdra. It is correctly ex- ' QB. viii. 1-6 follow AB. iii. 5-8. plained by BR. vi. 824. 2 The term means that there is said a second 5 See above AB. ii. 28.
vauSsat with the words somasydgne viht8 iii. 6.1 Cf. AA. ii. 1. 5 with Keith's note.
169] The Vasat Call
power on fervour. All this whatever there is here finds support in these supports finding support. He finds support who knows thus. He says vaugat as the vagat call; vaw is yonder (sun), sat (six) the seasons; verily thus he places him in the seasons, he establishes him in the seasons; whatever as it were he does to the gods, that as it were the gods do to him.
ii, 7 (xi. 7). There are three vagat calls, the thunderbolt, the hider of his abode, the empty. The vasat call which he makes aloud and forcibly is the thunderbolt ; it he hurls as a missile at the rival who hates him to lay him low whom he should lay low. Therefore is it the vagat to be said by one with rivals. That which is even, continuous, and without loss of (part of) the verse,’ is the hider of his abode; on it depend offspring and cattle; therefore it is the vagat to be said by one desiring offspring and cattle. That one wherein the gat fails? is the empty; he empties himself, he empties the sacrificer; the sayer of vagat becomes worse, he becomes worse for whom he says vagat. Therefore he should not desire it. ‘Should he consider the good and evil of the sacrificer’, he used to say, ‘ whose Hotr he is?’ He should do to him herein as he may desire. If he desire of a man ‘ As he has been before sacrificing, so let him be after sacrificing’, he should say the vagaf call for him as he recites the Rc for him; verily thus he makes him the same. If he desire of a man ‘ Let him be worse’, having recited the Re for him in a more raised tone he should say the vasat call in a more depressed tone; verily thus he makes him worse. If he desire of a man ‘May he be better’, having recited the Re for him in a more depressed tone, he should say the vagat call in a more raised tone; from® prosperity he places him in prosperity. The vasat is said continuously with the Re,‘ for continuity; he is united with offspring and cattle who knows thus.
iii, 8 (xi. 8). He should meditate on the deity for whom the oblation is taken when about to say the vasat; verily thus openly he delights the deities; before all eyes he sacrifices to the deity. The vasat call is a thunderbolt; it shines when hurled if not appeased. Of it not every man as it were knows the appeasing nor the support. From it even now there is often as it were death. The appeasing of it, the support is ‘Speech?’,
[—iil. §
1 J. e. without the loss of the last syllable of the Re merged in the om. See n. 4.
3 S&iyana says that gat =vagat and the loss is in a low pronunciation. The sense seems to be that the gat is lost through imperfect utterance.
3 oriye Siyana, but ¢riyah seems at least as probable. For the mode of pronunciation
92 [.0.6. 25]
see AGS. i. 5.6; OOS. i. 1. 84, 85 (which allows samo vd).
- Whether with Pluti or not, OOS. i. 1. 42,
iii, 8.2 AQS, 1.5.17: vag ojah saha ojo may prandpdnau; OCS. i. 1.89 has a slightly different form.
Hil, 8—] The Soma Sacrifice [170
Therefore after each vasat call he should recite as accompaniment ‘Speech’; appeased it injures him not. With ‘O vagaé call, do not injure me; let me not injure thee; with the great I invoke mind, with crossbreathing body; thou art a support; win support; make me attain support’ he should accompany the vasat call. As to that he* used to say ‘That is long, yet it is impotent. With “Force, strength, force” he should accompany the vasat call; force and strength are the two dearest forms of the vasat call; verily thus he unites it with its abode; with a dear abode does he prosper who knows thus.’ The vagat call is speech and expiration and inspiration; they depart when each vagat call has been said. Them he should accompany with ‘Speech, force, strength, force, in me expiration and inspiration’; verily doth the Hotr establish speech and expiration and inspiration in the self, with a full life, for fullness of life; a full life he lives who knows thus.®
iii, 9 (xi. 9). The sacrifice went away from the gods; they sought to start it up with the directions; in that they sought to start it up with the directions, that is why the directions have their name (prazsa). It they made radiant with the Puroruces; that is why the Puroruces have their name, It they found on the altar; in that they found it on the altar, that is why the altar has its name (ved7). It, when found, they drew off with drawing (cups); in that they drew it off with drawing (cups), that is why the cups have their name (graha). Having found it they made it known by Nivids; in that having found it they made it known (nyavedayan) by Nivids, that is why Nivids have their name. He who seeks what is lost desires something great or small; of the two he who desires the greater has the better desire ; he who knows the directions as ever greater, knows them better, for the directions are a seeking for what is lost; therefore standing bent forward’ he gives directions.
The Nuvids. iii. 10 (xi. 10), The Nivids are the embryos of the litanies; in that they are inserted before the litanies at the morning pressing, therefore embryos are deposited at the back and come into being at the back. In that they
are inserted in the middle at the midday, therefore embryos are held in the middle. In that they are placed at the end at the third pressing,
2 I.e, as Kausitaki is often cited in the KB., 1 The reason given by SAyana is (1) in respect
so Aitareya is thus meant in the AB. as to a father or teacher or (2) as a mode There is no iti to end the quotation. of concealment in finding a lost article : 3 The beginning of the chapter is found also obviously (8) stooping to seek what is lost
in Yaska, Virukta, viii. 22. is possible.
171] The Nwrds [—ili. 11
therefore offspring are born downward thence, for generation. He is propagated with offspring and cattle who knows thus. The Nivids are the ornaments! of the litanies; in that they are inserted at the morning pressing before the litanies, that is as if one were to make a decoration in the upper part of the warp; in that they are inserted in the middle at the midday, that is as if one were to make a decoration in the middle ; in that they are inserted at the end at the third pressing, that is as if one were to make a decoration in the lower part of the warp. On all sides he shines with the decoration of the sacrifice who knows thus.
iii. 11 (xi. 11). The Nivids are deities connected with the sun; in that they are inserted before the litanies at the morning pressing, in the middle at the midday pressing, at the end at the third pressing, verily thus they follow the course of the sun. By quarters the gods gathered together the sacrifice; thereby by sentences are the Nivids recited. In that the gods gathered together the sacrifice, therefore the horse came into being ; therefore they say ‘A horse should he give to the reciter of Nivids’; that boon indeed do they give. He should not pass over a sentence of the Nivid ; if he were to pass over a sentence of the Nivid, he would make a break in the sacrifice; as the break in the sacrifice grows the sacrificer becomes worse. Therefore should he not pass over a line of the Nivid. He should not invert two sentences of the Nivid; if he were to invert two sentences of the Nivid, he would confuse the sacrifice ; the sacrificer would be confused. Therefore he should not invert two sentences of the Nivid. He should not unite two sentences of the Nivid; if he were to unite two sentences of the Nivid, he would contract the life of the sacrifice, the sacrificer would be likely to die. Therefore he should not unite two sentences of the Nivid. ‘Forward this holy power; forward this lordly power, these two only should he unite, to unite the lordly power with the holy power; therefore are the lordly and the holy powers united. He should not go beyond (a hymn) of three or four verses for inserting a Nivid; each single sentence of a Nivid is a counterpart! to a verse, (even) to a hymn; therefore one must not go beyond (a hymn) of three or four verses for inserting a Nivid, for by the Nivid in itself the Stotra is exceeded in recitation. Having left one (verse) over should he insert a Nivid at the third pressing ; if he were to insert having left two over, he would injure the propagative power; thus he would deprive people of embryos; therefore having left one only over, he should insert a Nivid at the third pressing. He should not go past the Nivid with the
1 perth and pepas in one passage are curious, sense must be that he is to use no hymn but no doubt the desire to represent of 8 or 4 verses for a Nivid. This cannot nividak more accurately is the cause. be correct. S&yana holds that no shorter
iii. 11. } Haug against Siyana takes that the hymn is to be used.
lil, 11—] The Soma Sacrifice [172
hymn; if with a hymn he goes past the Nivid, he should not return there ; verily that stays in its place; having taken another hymn of the same deity and metre he should insert in it the Nivid. ‘ Let us depart not from the way’ he recites? before the hymn; he goes from the way who is confused at the sacrifice. ‘Not from the sacrifice with Soma, O Indra’ (he says) ; verily thus he falls not away from the sacrifice. ‘May not evil spirits stand within us’ (he says); verily thus he smites away those who plot evil.
‘That which accomplisheth the sacrifice The web spread out among the gods, May we accomplish, when offered’
(he says*). The web is offspring; verily thus he secures offspring for him (he says*). ‘Mind we invoke with Soma for Naragansa’ (he says*); by mind the sacrifice is carried on, by mind it is performed. This here is the expiation.
ADHYAYA II The Marutvatiya Castra.
iii, 12 (xii. 1). ‘The? subjects of the gods must be brought into order’ they say, ‘The metre must be made to rest on the metre.’ ‘ Let us two praise’ is his call of three syllables at the morning pressing ; ‘ Let us recite, O divine one’ is the Adhvaryu’s response in five syllables; that makes up eight syllables; the Gayatri has eight syllables; verily they place the Gayatri in front at the morning pressing. ‘The hymn hath been recited ’ he says, having recited, in four syllables; ‘Yes, reciter of hymns’ replies the Adhvaryu in four syllables; that makes up eight syllables; the Gayatri has eight syllables; verily thus they place the Gayatri on both sides at the morning pressing. ‘O Adhvaryu, let us two recite’ is his call of six syllables at midday ; ‘Let us recite, O divine one’ the Adhvaryu replies in five syllables ; that makes up eleven syllables; the Tristubh has eleven syllables; verily thus they place the Tristubh in front at the midday (pressing). ‘The hymn hath been uttered to Indra’ he says, having recited, in seven syllables; ‘ Yes, reciter of hymns’ replies the Adhvaryu in four syllables; that makes up eleven syllables; the Trigtubh has eleven syllables; verily thus they place
® RV. x. 57. pressings in order. The calls are all
8 RV. x. 57, 2. clearly mutilated forms from gars with
‘ RV. x. 57. 8. om. Cf. also TS. iii. 2.9; GB. viii. 10
1 For the calls and replies see KB. xiv. 8; imitates as usual. Hillebrandt (Ritual- Caland and Henry, L’ Agnistoma, p. 282 ; litteratur, p. 104) sees in daiva a corruption Weber, Ind. Stud. x. 86. They are to be of modeva.
8, 11, and 12 syllables at the three
173] The Marutvatiya Castra [—il. 14
the Tristubh on both sides at the midday (pressing), ‘O Adhvaryu, so let us two recite’ is his call of seven syllables at the third pressing; ‘ Let us recite, O divine one’ the Adhvaryu replies in five syllables; that makes up twelve syllables; the Jagati has twelve syllables; verily thus they place the Jagati in front at the third pressing. ‘The hymn hath been uttered to Indra, to the gods’ he says, having recited, in eleven? syllables ; ‘Yes’ replies the Adhvaryu in one syllable; that makes up twelve syllables ; the Jagati has twelve syllables; verily thus they place the Jagati on both sides at the third pressing. Seeing this the seer declares it a verse,°
‘That the Gayatri is deposited on the Gayatzt, Or that they fashioned the Tristubh from the Tristubh, Or that the Jagat! Pada is placed on the Jagatt, They who know this obtain immortality.’ Verily thus metre on metre he establishes. The subjects of the gods he sets in order who knows thus.
ili. 13 (xii. 2). Prajapati assigned to the gods the sacrifice and the metres in portions. He allotted the Gayatri at the morning pressing to Agni and the Vasus, the Tristubh to Indra and the Rudras at the midday (pressing), the Jagati to the All-gods, and the Adityas at the third pressing. Now, the metre that was his own, the Anustubh, he pushed out to the end to the office of the Achavaka; she, the Anustubh, said to him ‘ Assuredly thou art the worst of the gods whose own metre I am and who yet hast pushed me to the end to the office of the Achavaka.’ This he recognized ; he took his own Soma offering; he brought the Anustubh round to the very beginning in his own Soma offering; therefore the Anustubh is employed at the very beginning of all the pressings. The very first does he become, pre-eminence doth he attain, who knows thus. He arranged this in his own Soma offering; therefore whenever it falls under the power of the sacrificer the sacrifice is in order; (all) is in order for that people when a sacrificer knowing thus has power.
ili. 14 (xii. 3). Agni was the Hotr of the gods!; for him death waited in the Bahispavamina (Stotra); he began the Ajya (Castra) with an Anustubh ; verily thus he evaded death. For him it waited in the Ajya (Stotra); he began with the Praiiga; verily thus he evaded death. For him it waited in the Madhyamdina Pavamana; he began the Marutvatiya with an Anugtubh ; verily thus he evaded death. For him it could not wait in the Brhati verses in the midday (pressing) ; the Brhati verses are the breaths; verily thus it
- But there are only ten, even with the berg, Prolegomena, p. 876) devedht{y}ah. ° necessary break of Sandhi. avdci maybe * RV. i. 164. 28. read, but far more probably (see Olden- '! Cf. KB. xv. 65.
il. 14—] The Soma Sacrifice [174
could not penetrate the breaths. Therefore at the midday pressing Hotr begins with a strophe in Brhati; the Brhati verses are the breaths; verily thus he begins with reference to the breaths. For him it waited in the third Pavamaina; he began the Vaicvadeva (Castra) with an Anustubh; verily thus he evaded death. For him it waited in the Yajiiayajfiiya; he began the Agnimaruta (Castra) with (a triplet) for Vaicvanara; verily thus he evaded death. That for Vaigvanara is a thunderbolt, the Yajiiayajfiiya is a support; verily thus by the thunderbolt he drives away death from the support. He having unloosened all the nets, all the posts, of death, was released in safety; in safety verily is the Hotr released with full life, for fullness of life; a full life he lives who knows thus.
ill, 15 (xii. 4). Indra? having slain Vrtra, thinking ‘I have not laid (him) low ’, went to the further distances ; to the very furthest distance he went ; the very furthest distance is the Anustubh ; the Anustubh is speech. He, having entered speech, lay there; him all creatures severally searched for. Him on the previous day the fathers found, on the second day the gods. Therefore on the previous day is offering made to the fathers, on the second day they sacrifice to the gods. They said, ‘Let us press; so assuredly most quickly will he come to us.’ They pressed; with ? ‘Thee like a car for aid’ they turned him towards (them) ; at (the verse *) praising the pressed (drink); ‘This drink, O bright one, is pressed’ he became revealed to them. With‘ ‘O Indra, come nearer’ they brought him into the midst; with a sacrifice to which Indra has come he sacrifices, with a sacrifice possessing Indra he prospers, who knows thus.
li. 16 (xii. 5). When Indra had slain Vrtra all the deities left him, thinking ‘He has not laid (him) low’; the Maruts only, his true comrades, did not leave; the Maruts, true comrades, are the breaths; the breaths did not then leave him. Therefore this unchanging Pragétha! containing (the word) ‘true friend’ is recited, ‘ Hither, O true friend, with true friends.’ Even if here onwards a recitation to Indra is recited, the whole is the Marutvatiya, if this unchanging Pragatha is recited, containing (the word) ‘true friend’, ‘Hither, O true friend, with true friends.’
ii, 17 (xii. 6). He recites a Pragatha 1! to Brahmanaspati; with Brhaspati as Purohita the gods conquered the world of heaven, and conquered in the
} AB. iii. 12-14 contains introductory matter; * RV. viii. 2. 1. 15-21 and KB. xv. 2 and 8 deal with the ‘ RV. viii. 58. 5. Marutvatiya Castra, the first of the mid- iii. 16.) RV. viii. 68. 5 and 6. day pressing ; see AQS. v. 14; CCS. vii. _iii.17, } The Pavamana iscomposed of 3 Gayatri
6-25; viii. 16; Caland and Henry, verses, SV. ii. 22-24; 2 Brhatl, ii. 25, L’ Agnigioma, pp. 299-804. For this 26 ; and 8 Tristubh, ii. 27-29. The Brhati chapter cf. TS. ii. 6.8.6; CB. i. 6.4. 1. and Gayatri verses are made up to 6 each,
3 RV. viii. 68, 1. 2 Brhatis as usual being made to give 8,
175] The Marutvatiya Castra [—ili. 18
world. Verily so also the sacrificer with Brhaspati as Purohita conquers the world of heaven and conquers in the world. These two Pragithas, though not being chanted, are recited with repetitions. They say ‘Seeing that nothing which is not chanted is recited with a repetition, then how are these two Pragathas, which are not chanted, recited with repetitions?’ The Marutvatiya is the litany of the Pavamana (Stotra); there they chant to six Gayatri verses, six Brhati verses, and three Tristubh verses; this is the midday Pavamaina, in the Pajicadaga (Stoma), with three metres. They say ‘How is this midday Pavamana, in the Paficadaca, with three metres followed in recitation?’ The two last verses of the strophe are in Gayatri, the antistrophe is in Gayatri*; by these the Gayatri verses are followed in recitation ; by the two Pragathas the Brhati verses are followed in recitation. In these Brhati verses the Saman singers chant with repetitions with the Raurava and Yaudhajaya (Samans) ;* therefore these two Pragathas, though not chanted, are recited with repetitions; thus with the Castra he follows the Stotra. By the inserted verses in Tristubh‘* and the Tristubh Nivid insertion® the Tristubh verses by him are followed in recitation. Thus indeed is the midday Pavamdana in the Paficadaca with three metres followed in recitation by him who knows thus.
lii. 18 (xii. 7). He recites the inserted verses; by the inserted verses Prajapati milked from these worlds whatever desire he desired ; by means of the inserted verses he milks from these worlds whatever he desires, who knows thus. Now as to these inserted verses, whenever the gods observed a breach in the sacrifice that they closed up by the inserted verses; that is why the inserted verses have their name. With a sacrifice without breach does he sacrifice who knows thus. Now as to these inserted verses, the inserted verses are the sewing of the sacrifice ; just as one continues putting together a garment with a needle, so does he continue with these putting together the breach in the sacrifice who knows thus. Further as to the inserted verses, the inserted verses are the recitations for the Upasads; ‘ Agni is the leader’ (he says’) ; the first Upasad is connected with Agni; of that this is the recitation. ‘Thou with insight, O Soma’ (he says”); the second Upasad is connected with Soma; of that this is the recitation. ‘They swell the waters’ (he says*); the third Upasad is connected with Visnu ; of that this is the recitation. So much space as by sacrifice with the Soma sacrifice he
2 RV. viii. 68. 1-8, and 2. 1-8 for antistrophe. 5 See AB. iii. 19. The two Pragithas are RV. viii. 58.5,6; ' RV. iii. 20. 4. Im §§ 8, 5, 6 ad fin. new i. 40. 5, 6. clauses should begin with yad and not.as
- These are those to which SV. ii. 25 and 26 in Aufrecht. are sung; cf. Simon, Puspa Sitra, p. 759. * RV.i. 91. 2.
- See AB. iii. 18. S RV. i. 64. 6.
- 18—] The Soma Sacrifice [176
conquers, that he conquers with each Upasad who knows thus and who knowing thus recites the inserted verses. As to this some hold ‘You the great’ should he recite;* saying ‘We know that this (verse) is recited among the Bharatas.’ That is not to be regarded. If he were to recite it, Parjanya would be liable not to rain.’ ‘ They swell the waters’ only he should recite; that line has rain in it; it mentions the Maruts in ‘ Maruts’, and contains (the word) ‘lead’ in ‘ Like a steed to make rain they lead about’; that which has (the word) ‘lead’ has the word ‘stride’; that which has ‘stride’ is connected with Visnu; ‘The strong one’ (he says); the strong one is Indra. In this (verse) there are four clauses, referring respectively to rain, the Maruts, Visnu, and Indra. This verse which has its place in the third pressing is recited at the midday (pressing) ; therefore the cattle of the Bharatas now spend the evening in the cattle-ground, and at the midday come up to the cattle-shed.* It is in Jagati, for cattle are connected with the Jagati; the midday is the self of the sacrificer; thus he confers cattle on the sacrificer.
iii. 19 (xii. 8). He recites a Pragatha! to the Maruts; the Maruts are cattle; the Pragétha is cattle; (it serves) to win cattle. ‘Thou hast been born dread, for impetuous strength’, this hymn? he recites. This hymn is a propagation of the sacrificer; the sacrificer by it he propagates from the sacrifice as the birthplace of the gods. It is a bringer of victory; he gains victory and is victorious. It is by Gauriviti. Gauriviti Caktya went nearest to the world of heaven; he saw this hymn; with it he conquered the world of heaven, Verily so also the sacrificer with this hymn conquers the world of heaven. Having recited half its (verses), leaving half over, he places a Nivid in the middle; the Nivid is a mounting to the world of heaven; the Nivid is a ladder to the world of heaven. It he should recite climbing up as it were; and he should take hold® of the sacrificer who is dear to him. So for one desiring the heaven. Now for one practising witchcraft. If he desire ‘May I smite the people by the lordly power’ thrice should he here separate with the Nivid the recitation of the hymn; the Nivid is the lordly power, the hymn the people; verily thus by the lordly power he smites the people. If he desire ‘May I smite the lordly power by the people’, thrice should he here divide the Nivid in recitation by the hymn ; the Nivid is the lordly power, the hymn the people; verily thus he smites the lordly power by the people. But if he desire ‘On both sides let me
@ RV. ii. 84.11. Read abhivyd’ ; cf. p. 85. 2 RV. x. 78. The word is really inserted after
8 The constr. is as in AB. iii.48 ; PB. xvi. 15. 9. v. 6 of the 11 verses; AQS. v. 14. 20.
¢ Against the time of heat, as SAyana ex- ° I.e. he should hold him while imitating plains ; see Vedic Index, i. 282. the climbing of a ladder, by puffing
1 RV. viii. 89. 8 and 4. vigorously as SAyana says.
177] The Marutvatiya Castra [—i11. 20
sever him from the people’, he should here on both sides of the Nivid utter the call; on both sides thus he cuts him off from the people. So for one practising witchcraft, but the other way for one desiring heaven. ‘The birds, fair winged, have approached Indra’, with this last (verse*) he concludes; ‘the Priyamedhas, the seers, seeking aid; do thou unroll the darkness’ (he says). The darkness by which he deems himself surrounded that should he approach in mind ; that from him is removed. ‘ Fill the eye’, with this he should rub his eyes; possessed of sight until old age becomes he who knows thus. ‘Release us that are bound as it were with a net’ (he says); a net is snares; verily thus he says ‘Release us being bound from @ snare as it were’.
iii. 20 (xii. 9). Indra}, being about to slay Vrtra, said to all the deities ‘Do ye support me; do ye call to me.’ ‘Be it so’ (they replied). They ran forward to slay. He perceived ‘They are running hither to slay me; well, let me terrify them. Against them he breathed forth; before his snorting in haste all the gods ran away, but the Maruts did not abandon him; saying ‘Smite, O blessed one; strike, show thy strength’ they supported him. Seeing this the seer declares *
‘ Before the snorting of Vrtra in haste, All the gods, thy comrades, abandoned thee: With the Maruts, O Indra, be there friendship for thee ; Then shalt thou conquer every foe.’
He perceived ‘These indeed are my friends; they showed me love; well, let me give them a share in this litany.’ He gave them a share in this litany ; to that time both litanies were his only. He draws the cup for the Maruts, he recites the Pragatha to the Maruts, he recites the hymn to the Maruts, he inserts the Nivid to the Maruts; this is the portion of the Maruts. Having recited the litany to the Maruts, he uses (a verse) to the Maruts as offering verse ; thus in due portion he delights the deities.
‘Those who magnified thee, O bounteous one, at the slaying of the serpent, Those who, O lord of the bays, at the affair with Cambara, the cattle foray, Those who now, the sages, rejoice with thee,
In union with the Maruts, drink, O Indra, the Soma’
(he says*). Wherever with them he conquered, wherever he showed his strength, thus by mentioning that also he makes them share the Soma drink with Indra.
- RV. x. 78. 11. 2 RV. viii. 96. 7. 1 Cf. KB. xv. 2. 5 RV. iii. 47. 4.
23 [u.o.s. 28]
il. 21] The Soma Saersfice [178
iii. 21 (xii. 10) Indra,’ having slain Vrtra, having won all victories, said to Prajapati ‘Let me be what thou art; let me be great.’ Prajépati replied, ‘Then who am 1?’ ‘Even that which thou hast said’ he answered; then indeed did Prajaépati become Who by name; Prajapati is Who by name.’ In that Indra became great, that is why Mahendra has his name.? He having become great said to the deities ‘ Assign me a choice portion ’, just as one desires here, who prospers, who attains pre-eminence, who becomes great.® The gods said to him ‘ Claim thyself what is to be for thee.’ He claimed this cup for Mahendra, the midday of pressings, the Niskevalya of litanies, the Tristubh of metres, the Prsthsa of Sémans; this choice portion they assigned to him. They assign a choice portion to him who knows thus. To him the gods said ‘ All hast thou asked ; let us have a share here also.’ ‘No’, he replied, ‘ how can you have a share also?’ They answered ‘Let us have a share also, O bounteous one.’ He merely looked at them.
The Niskevalya Castra.
iii, 22 (xii. 11). The? gods said ‘ Here is the dear wife, the favourite of Indra, Prisahaé by name; from her let us seek (our desire).’ ‘Be it so’ (he said). From her they sought; she said to them ‘ In the morning shall I tell you.’ Therefore wives seek from a husband, therefore a wife seeks from her husband in the night. To her they went in the morning; she replied with (the verse *) :
‘Since many a time he hath conquered, enduring, Indra hath made good his name as slayer of Vrtra ; The mighty lord of strength hath been perceived :’
the mighty lord of strength is Indra. ‘What we desire of him to do, let him perform that,’
verily thus she said to them ‘ What we have said, that he has done.’ The gods said ‘ Let her have a share also, since she has not yet obtained one? in
1 S&yana quotes TB. ii. 2. 5. 2. shame of the daughter-in-law isdealt with 2 Cf. TS. vi. 5. 5. 8. by Liebich, VOJ. xxvii. 474-477, For 3 These words as Aufrecht points out destroy magicin the Brihmanas cf, Lévi, La docthe sentence in form ; yo would save this. trine du sacrifice, p. 189, For vdvdta cf. Vedic iii, 22. ! AB. ii. 22-24 and KB. xv. 4 and 5 deal Index, i, 478 ; ii. 390. For Indra as son of with the Niskevalya Gastra of the Hotr at Prajapati Siyana cites TB. ii. 2.10.1; for the midday pressing ; see ACS. v.15; OCS. send, ii. 2. 8. 1. vii. 20; viii. 17; Caland and Henry, ‘* Liebich (Pinint, p. 72, n. 2) suggests yi neo L’ Agnigtoma, pp. 810-818, ’sminn avaikam avidat, easier syntax but
- RV.x. 74.6, The interesting episode of the different if possible sense,
179] The Nigkevalya Castra [—ill. 238
this of ours.’ ‘Be it so’ (they said). They gave her a share then; therefore herein is recited (the verse) ‘Since many a time he hath conquered, enduring.’ The dear wife, the favourite, Prasahaé by name, of Indra, is his host ; her father-in-law is Prajépati named Who. Therefore he who desires the victory of a host standing away from it at half distance, should cut a grass blade at both ends, and throw it towards the other host, saying ‘Prasahaé, Ka seeth thee.’ Then, just as in this world, a daughter-in-law keeps hiding in modesty before her father-in-law, so also the host keeps shrinking away in confusion, where one knowing thus, having cut a grass blade at both ends, hurls it against the other host (saying) ‘ Prasahaé, Ka seeth thee. To them said Indra ‘You may have a share here also.’ The gods replied * ‘ Let the Viraéj of thirty-three syllables be the offering verse of the Niskevalya.’ The gods are thirty-three, eight Vasus, eleven Rudras, twelve Adityas, Prajapati and the vagaf call; he makes the gods share the syllables; syllable by syllable the gods drink in turn ; verily thus with a vessel of the gods the gods are satisfied. If he desire of a man ‘ Let him be without an abode’, let him use for him as offering verse a Gayatri, a, Tristubh or some other metre, not a Viraj, and say the vasat call; verily thus he makes him without an abode. If he desire of a man ‘ Let him have an abode’, he should use for him as offering verse * a Viraj ‘ Drink the Soma, O Indra; let it delight thee’; verily thus with it he makes him have an abode.
lii. 28 (xii. 12). The Re and the Saman were here in the beginning. The Re was called ‘ she’, the Saman ‘he’! The Re said to the Saéman ‘ Let us be united for generation.’ ‘No’, replied the Siman, ‘my greatness is above thine.’ She becoming two spoke (to him) ; he did not at all consent. Having become three she spoke; with three he united. In that with three he united, therefore with three they chant, with three sing, for with three is the Saman commensurate. Therefore one (husband) has many wives, but not one (woman) at once many husbands, In that thus he and she were united, thus came into being the Sama (sd-ama); that is why the Saiman has its name. He becomes®* fair who knows thus; he who prospers, who attains pre-eminence, he becomes fair, for as ‘unfair’ men reproach (a man).
4 No iti to make the end of the quotation and on its first S&yana renders sarvair clear, so above iii. 8. abhyarhitaih sadrgo bhavati. BR. (vii. 929) ® RV. vii. 22. 1. has ‘er sitzt in der Fille’ (from #4), and 1 The same derivation in CU. iii. 6. 1-6. SB. Deussen (Sechzig Upanishads, p. 85) sees viii. 20 and 21 follows AB. in CU. ii. 1. 1-8 a play on these senses 2 sdman bhavati can only be construed as a loc. of SAman, those of richness, friendliness, but apparently the sense is as taken by and the Siman. Probably all are in S&yana on its second occurrence. Weber essence one, resting on the root idea
(Ind, Stud. ix. 268) offers no translation, ‘conciliate ’, ‘ please’.
il. 23—] The Soma Sacrifice [180
They came into order becoming one five, the other five; (namely) the call and the hii call, the prelude and the first Re, the principal part and the middle Re, the response and the last Re, the finale and the vagat call. In that the two came into order becoming one five, the other five, therefore they say ‘The sacrifice is fivefold; cattle are fivefold. In that, further, they made up, as a set of ten, the Viraj, therefore they say ‘ In the Viraj, as a set of ten, the sacrifice finds support.’ The strophe is the self, the antistrophe offspring, the inserted verses the wife, the Pragitha cattle, the hymn the house. He in this and in yonder world abides with offspring and cattle in his home who knows thus.
iii. 24 (xii, 18). He recites the strophe!; the strophe is the self; it he recites with a middle tone ; verily thus he makes the self perfect. He recites the antistrophe*; the antistrophe is offspring ; the antistrophe is to be recited in a louder tone; verily thus he makes his offspring better than himself. He recites the inserted verse *; the inserted verse is the wife ; the inserted verse must be recited in a lower tone as it were; in his house his wife is not likely to answer back, when one knowing thus recites the inserted verse in a lower tone. He recites the Pragatha‘; it is to be recited with sonorous voice; sound is cattle, the Prag&tha is cattle; (it serves) to win cattle. He recites the hymn ° ‘I shall declare the mighty deeds of Indra.’ Thus is the hymn devoted only to and dear to Indra, by Hiranyastiipa. By the hymn Hiranyastiipa Aiigirasa went to the dear abode of Indra; he won the highest world. He goes to the dear abode of Indra, he wins the highest world who knows thus. The hymn is a house, a support. Therefore it should be recited in the most firm tone. Therefore even if a man gets cattle at a distance as it were, he desires to bring to his house; for a house is the support of cattle.
ADHYAYA II The Vaigvadeva and the Agnimaruta.
lil, 25 (xiii. 1). Soma! the king was in yonder world, on him the gods and the seers reflected ‘ How shall Soma the king come to us?’ They said to the metres ‘Do ye fetch for us this Soma the king.’ ‘Be it so’ (they replied). Having become birds they flew up. In that having become birds they flew up, that (tale) those who know stories call the Sauparna ; thus
1 RV. vii. 82. 22, 28. deal with the Vaigvadeva Castra of the 2 RV. viii. 8. 7, 8. Hotr at the evening pressing ; see ACS. v. 5 Above AB. iii. 22. 18; COS. viii. 8; Caland and Henry, 4 RV. viii. 8 12, 18. L’ Agnisgtoma, pp. 854-861. For the legend
- RV. i. 82. of. TS, vi. 1. 6. 2; PB. viii. 4.1; QB. iv.
iii. 26.) AB. iii. 25-32 and KB. xvi. 4 and 5 8. 2.7; Bloomfield, JAOS. xvi. 1 seq.
181] The Vargvadeva Castra — (—i1. 27
the metres went towards Soma, the king. The metres then were of four syllables each only. The Jagati being of four syllables first flew up ; she having flown up and having gone half of the way felt weary ; having laid aside three syllables, and becoming of one syllable, she flew back down again, bearing consecration and fervour. Therefore by him is consecration obtained, is fervour obtained, who has cattle, for cattle are connected with the Jagati, for the Jagati brought them back. Then the Tristubh flew up. She having flown up and having gone more than half the way felt weary ; she having laid aside one syllable, having become of three syllables, came back again, bearing the sacrificial fees. Therefore at the midday the sacrificial fees are taken, in the place of the Tristubh, for the Tristubh brought them back.
lil, 26 (xiii. 2). The gods said to the Gayatri ‘ Do thou fetch the Soma, the king, for us.’ ‘ Be it so,’ she replied, ‘do ye accompany me with the recitation of the whole (formula for a) safe passage.’ ‘Be it so’ (they said). She flew up; her the gods accompanied with the recitation of the whole (formula for a) safe passage, containing the words ‘forward’ and ‘hither’. (The words) ‘forward’ and ‘hither’ are the whole (formula for a) safe passage ; therefore him who is dear to him he should accompany with this (recitation) containing ‘forward’ and ‘hither’; verily safely he goes, safely he returns. She, having flown and having terrified the guardians of the Soma, grasped with foot and mouth Soma the king, and also grasped the syllables which the other two metres had dropped. Having shot at her, Kreanu, a Soma guardian,! cut off the nail of her left foot; that became a porcupine ; therefore is it likea nail. The fat that flowed became the barren cow ?; therefore is it the oblation as it were. The socket and the point became a serpent, not biting; from its swiftness (came) the viper; the feathers became flying foxes, the sinews earthworms, the shaft the blind snake. Thus became the arrow.
lil. 27 (xiii. 3). What she grasped with her right foot became the morning pressing; the Gayatri made it her own abode; therefore they regard it as the most perfect of all the pressings. The very first he becomes, he attains pre-eminence who knows thus. What she grasped with her left foot became the midday pressing; it slipped; having slipped it did not match the former pressing. The gods sought to remedy this; in it they placed the Tristubh of metres, Indra of deities; thereby it became of equal strength with the former pressing; with the two pressings of equal strength and of similar quality he prospers who knows thus. That which she grasped with her mouth became the third pressing. Flying she sucked its sap; having
1 See TS. i. 2 7; vi.1.10.4; OB.i. 7.1.1 seg.; iii. 8.4.10. 2 See TS. ii. 1. 2. 8.
lil. 27—] The Soma Sacrifice (182
its sap sucked,! it did not equal the two former pressings. The gods sought to remedy this; they saw it in cattle. In that they pour in an admixture (of milk), and proceed with the (offering of) butter * and the animal (offering), thereby it became of equal strength with the previous pressings. With all the pressings of equal strength and of similar quality he prospers who knows thus.
ili, 28 (xiii. 4). The other two metres said to the Gayatri ‘Our property, the syllables have come round with (you).’ ‘No,’ replied the Gayatri; ‘ours are they as they were found (by us).’ They disputed before the gods ; the gods said ‘ They are yours as they were found (by you).’ Therefore even now in a question of property they say ‘It is ours by right of finding.’ Then the Gayatri was of eight syllables, the Tristubh of three, the Jagati of one. The eight-syllable Gayatri supported the morning pressing ; the Tristubh with three syllables could not support the midday pressing; to her the Gayatri said ‘ Let me come; let there be a portion for me here also.’ ‘ Be it so,’ replied the Tristubh, ‘Do thou unite me with these eight syllables.’ ‘Be it so’ (she said); her she united; thus to the Gayatri at the midday belong the last two (verses) of the strophe of the Marutvatiya and the antistrophe.! She, having become of eleven syllables, supported the midday pressing. The Jagati having one syllable could not support the third pressing; to her the Gayatri said ‘ Let me come ; let there be a portion for me here also. ‘Be it so,’ replied the Jagati, ‘ Do thou unite me with these eleven syllables. ‘Be it so’ (she said); her she united ; thus to the Gayatri at the third pressing belong the last two verses of the strophe of the Vaigvadeva and the antistrophe. Having become of twelve syllables she supported the third pressing. Then indeed the Gayatri became of eight syllables, the Tristubh of eleven syllables, and the Jagati of twelve syllables, With all the metres of equal strength and of similar quality he prospers who knows thus. That which was one became three ; therefore they say ‘It should be given to one who knows thus’; for being one it became three.
iii, 29 (xiii. 5). The gods said to the Adityas ‘ With you let us support this pressing. ‘Be it so’ (they replied). Therefore the third pressing begins with the Adityas ; the cup for the Adityas1is before it. He uses (a verse *) containing (the word) ‘be drunk’ and so perfect in form, as offering verse, ‘Let the Adityas and Aditi be drunk’; that which contains (the word) ‘be drunk’ is a characteristic of the third pressing. He does not say the second
1 See TS. vi. 1. 6. 8. v. 17. 1-8; QOS. viii. 1. 8-7; Caland and 2 All things connected with cattle. Henry, L’ Agnistoma, pp. 382, 888. iii. 28. } See AB. iii. 17. 5. 2 RV. viii. 51. 2.
iii, 29.1 For this cup see KB. xvi. 1; AQS.
183] The Vaigvadeva Gastra (—iii. 30
vagat, nor eat (thinking) ‘The second vaset call is a conclusion ; eating is a conclusion; the Adityas are the breaths; let me not bring the breaths to a conclusion.’ The Adityas said to Savitr ‘ With thee let us support this pressing.’ ‘ Be it so’ (he replied). Therefore the strophe® of the Vaigvadeva is addressed to Savitr, the cup for Savitr is before it. He uses (a verse *) containing (the word) ‘ be drunk ’, and so perfect in form, as offering verse, ‘ God of the home Savitr the delectable’; that which contains (the word) ‘be drunk ’ is a symbol of the third pressing. He does not say the second vasat nor eat, (thinking) ‘ The second vasaf call is a conclusion ; eating is a conclusion ; Savitr is the breath; let me not bring the breath to a conclusion.’ Savitr drinks of both these pressings, the morning pressing and the third pressing. In that there is in the beginning of the Nivid® to Savitr a sentence containing (the word) ‘drink’ and at the end one containing (the word) ‘ be drunk’, verily thus he gives him a share in both pressings, the morning pressing and the third pressing. Many verses to Vayu are recited in the morning, but one ® only at the third pressing ; therefore the upward breaths of a man are more numerous than the lower. He recites (a hymn) to sky and earth; sky and earth are supports; this (earth) is a support here, yonder (sun) yonder. In that he recites (a hymn) to sky and earth, verily thus he establishes him on a pair of supports.
iii. 80 (xiii. 6) He recites (a hymn) to the Rbhus!; the Rbhus by fervour among the gods won the drinking of Soma. For them they desired to arrange it at the morning pressing; them Agni with the Vasus repelled from the morning pressing. For them they sought to arrange it at the midday pressing; them Indra with the Rudras repelled from the midday pressing. For them they desired to arrange it at the third pressing; them the All-gods energetically repelled, (saying) ‘They shall not drink here, not here.’ Prajapati said to Savitr ‘ These are thy pupils; do thou drink together with them.’ ‘Be it so,’ replied Savitr, ‘Do thou drink round them on both sides.’ Prajapati drank round them on both sides; these two inserted verses? without mention (of the deity), intended for Prajapati, are recited round (the hymn) for the Rbhus, ‘The maker of fair forms for aid’ and ‘Let Vena here impel those born of Preni’; verily thus does Prajapati drink on both sides of them. Therefore does one of high rank honour at his table him whom he desires. The gods had loathing of those because of the human
8 RV. v. 82. 1-3. ¢ Not in the Samhita. 4 For the cup see KB. xvi. 2and8; AQS.v. 7 BV. i. 159. 18. 1, 2; QOS. viii. 8 1-4; Caland and ! RV.i.111. The reading 'vdcikalpayigan is Henry, pp. 852-354. given by Caland, VOJ. xxiii. 64; Weber, 5 In somasya pibatu and somasya matsat respec- Ind, Stud. ix. 264. tively. 2? RV. i. 4.1; x. 128. 1.
lll. 30—] The Soma Sacrifice [184
scent; they interposed these inserted verses* ‘In whom the mother’ and ‘To the father ’.
iii. 31 (xiil. 7). He recites (a hymn ') to the All-gods; as are peoples, so is the Vaicvadeva. As are the peoples within, so are the hymns; as the wastes so the inserted verses. On both sides of the inserted verse he utters the call; ‘therefore these being wastes seem not to be such by reason of the beasts and birds’ he used to say. As is a man, so is the Vaicvadeva; as are his members within, so are the hymns; as his joints, so the inserted verses. On both sides of the inserted verse he utters the calls; therefore the joints of a man being slack are made firm, for they are made firm by the holy power. The inserted verses and the offering verses are the root of the sacrifice ; if they were to use different inserted verses and offering verses, they would uproot the sacrifice ; therefore they should be the same. The Vaigvadeva litany is connected with the five folks; it is the litany of all the five folks, gods and men, Gandharvas and Apsarases, serpents and fathers ; of these five folks is it the litany ; all the five folks know him ; to him from the fivefold folk sacrificers go who knows thus. He who recites the Vaicvadeva is the Hotr connected with all the gods. Of all the quarters should he think when about to recite; verily thus in all the quarters he places sap. He should not think of that quarter in which there is one whom he should hate; hy omitting it he appropriates his strength. He concludes with the last (verse?) ‘ Aditi is the sky, Aditi the atmosphere’; Aditi is this (earth); the sky this (earth), the atmosphere this (earth). ‘ Aditi is mother, is father, is son’ (he says); the mother is this (earth), the father this (earth), the son this (earth). ‘ Aditi is the All-gods, the five folks’ (he says); in this are the All-gods, in this the five folks. ‘Aditi is what is born, Aditi is what is to be born’ (he says); what is born is this (earth) ; what is to be born is this (earth). He recites twice by lines the concluding (verse); cattle are four-footed; (verily it serves) to win cattle; once by half verses, for support. Man has a double support, cattle have four feet ; verily thus he causes men with his double support to find support in four-footed cattle. He should always conclude with (a verse) connected with the five folks ; touching the earth should he conclude. Thus in the very place where he brings together the sacrifice in that at the end he establishes it. Having recited the Vaigvadeva litany he uses (a verse) to the All-gods as offering verse,* ‘O All-gods, harken to this my call’; thus according to their portions he delights the deities.
iii, 32 (xiii. 8). The! first offering verse for the ghee is addressed to Agni, 3 RV. x. 68. 8; iv. 50. 6. iii, 82. ! This chapter deals with the offering
1 RV. i. 89. 2 RV, i. 89. 10. of a pap to Soma between libations of ghee 3 RV. vi. 52. 18. to Agni and Visnu; see AGS. v. 19. 1-6;
- The Agnimaruta Castra [—iii. 33
the offering verse for (the pap for) Soma is addressed to Soma, the offering verse for the ghee is addressed to Visnu. For (the pap for) Soma he uses as offering verse * ‘Thou, O Soma, in unison with the fathers,’ which contains (the word) ‘ fathers’. They slay the Soma in that they press it; for it they perform (the offering of) a barren cow in the form of (the pap) for Soma; the barren cow is for the fathers; therefore (a verse) containing (the word) ‘fathers’ he uses as offering verse for (the pap for) Soma. They have killed Soma in that they pressed it; thus do they again bring it into being; they swell it up again with the symbol of the Upasads, these deities, Agni, Soma, and Vignu are the symbol of the Upasads. Having taken (the pap) for Soma before the Séman singers the Hotr should look into it; some indeed give it first to the Siman singers, but that he should not do. ‘The sayer of vagat eats first all foods’, he used to say; in this way therefore the sayer of vasat should first look into it, then they give it to the Saman singers.
The Agnimaruta Castra.
iii. 38 (xiii. 9). Prajapati) felt love towards his own daughter, the sky some say, Ugas others. Having become a stag he approached her in the form of a deer. The gods saw him, ‘A deed unknown Prajapati now does.’ They sought one to punish him; they found him not among one another. These most dread forms they brought together in one place. Brought together they became this deity here; therefore is his name containing (the word) Bhita; he prospers who knows thus his name. To him the gods said ‘ Prajapati here hath done a deed unknown ; pierce him.’ ‘ Be itso,’ he replied, ‘Let me choose a boon from you.’ ‘Choose’ (they said). He chose this boon, the overlordship of cattle ; therefore does his name contain the word ‘cattle’.* Rich in cattle he becomes who knows thus this name of his. Having aimed at him he pierced him; being pierced he flew upwards ;* him they call ‘the deer’. The piercer of the deer is he of that name. The female deer is Rohini; the three-pointed arrow is the
COS. viii. 4. 1-6; Caland and Henry, * The two names are Bhitapati and Pagupati
L’ Agnigtoma, pp. 862-864, according to S&yana, and this is more 2 RV. viii. 48. 18. plausible than Weber’s vaguer reference 1 AB. iii. 88-88 and KB. xvi. 7 deal with the to Bhava (Ind. Stud. ix. 269, 270). Agnimiruta Castra of the Hotr at the ° udaprapata of the MSS. of Haug and Weber, evening pressing ; see ACS. v. 20; CCS. whence the latter conjectured udapravata viii. 6; Caland and Henry, L’Agnigtoma, is to be read with Aufrecht as udaprapatat pp. 872-880. The astronomical data here - before tam. The form is so irregular that given afford Tilak the source of his work Aufrecht suggests udapaiat, Béohtlingk Orion ; of. Whitney, JAOS. xv1. xcii, xciii. (BESGW. 15 Dec. 1900, p. 417) prefers For'the legend cf. OB. i. 7. 4.1; RV. x. udapravata. 61. 5-9.
24 [u.0.8. 25]
iL. 33—] The Soma Sacrifice - (186
three-pointed arrow. The seed of Prajapati outpoured ran; it became a pond. The gods said ‘ Let not this seed of Prajaépati be spoiled.’ It became ‘not to be spoilt ;’ that is why ‘not to be spoilt’ (mdduga) has its name ; connected with man is called ‘not to be spoilt’; that being ‘not to be spoilt’ they call mystically ‘connected with man (mda@mnusa)’, for the gods | are lovers of mystery as it were.
iti, 34 (xiii. 10). It they surrounded with Agni; it the Maruts blew upon ; Agni could not make it move; they surrounded it with Agni Vaicvanara; the Maruts blew upon it; then Agni Vaicvanara caused it to move. The first part of the seed that was kindled up became yonder Aditya; the second became Bhrgu; him Varuna took; therefore is Bhrgu descended from Varuna.! The third (part), that was brilliant (adide) as it were, became the Adityas. The coals became the Afigirases; in that the coals after being quenched blazed forth again, Brhaspati came into being. The extinguished coals became black cattle; the reddened earth ruddy (cattle). The ash which there was crept about in diverse forms, the buffalo, the Gayal, the antelope, the camel, the ass, and these ruddy animals. To them this god said ‘ Mine is this, mine is what remains.’ Him they deprived of a claim by this verse which is recited as addressed to Rudra,’
‘O father of the Maruts, let thy goodwill approach us ; Do thou not sever us from the sight of the sun ; Do thou, hero, be merciful to our steeds’ ;
so should he say, not ‘Towards us’ (in the last line); this god is not likely to attack offspring then;
‘May we be multiplied with children, O thou of Rudra,’
so he should say, not ‘O Rudra’, to avoid the use of the actual name. Or rather he should recite* ‘Weal for us let him make’; with ‘weal’ he begins, for weal for all. ‘For men, for women, for cows’ (he says); men are males, women are females; (verily it serves) for weal for all. This verse, being without mention (of the name of the deity) ° though addressed to Rudra, is appeased ; with full life, for fullness of life, a full life he lives who knows thus. It is a Gayatri; the Gayatri is holy power ; verily thus with the holy power he honours him.
iii, 85 (xiii. 11), He begins the Agnimaruta with (a hymn’) to Vaicvanara; Vaicvanara caused to move the seed when poured; therefore with a ‘1 The sense ‘adopted’ is supported by Siyana * RY. ii. 88. 1, with tvdm for abhi in o and
and the declaration of relation of father rudriya for rudra in d.
and son in TU. iii. 1. The preceding ‘ RV.i. 48. 6.
passage may be referred to in GB.i.7.4.4; ° So Aufrecht for so niruktd of the MSS. which
iv. 5.1.8; Eggeling, SBE. xxvi. 387, n. 4. Weber (Ind. Stud, ix. 271) reads. 3 So TS. iii. 1. 9. 5. ili. 85. ! RV. iii 8. Cf. KB. xvi. 7.
187] The Agnimaruta Castra, [—ill. 37
hymn to Vai¢vanara he begins the Agnimaruta. Without taking in breath the first verse is to be recited. He who recites the Agnimaruta keeps quenching the fires which have not been appeased, the blazing flames; verily thus with the breaths he crosses the fires. In reciting he may err; he should seek another to point out; verily thus making him a bridge he crosses. Therefore at the Agnimaruta he should not himself gorrect, a correcter (of errors) should be found. He recites (a hymn?) to the Maruts; the Maruts by blowing caused to move the seed when poured; therefore he recites (a hymn) to the Maruts. ‘At each sacrifice to Agni’ and ‘The god wealth gives to you’, the basis® (of the Stotra) and the antistrophe* he recites in the middle; in that in the middle he recites the basis (yoni) and the antistrophe, therefore is the womb placed in the middle. In that he recites after reciting two hymns, verily thus he places the organ of propagation above the two supports for generation. He is propagated with offspring and cattle who knows thus.
iii, 86 (xiii. 12). He recites (a hymn to Jatavedas ; Prajapati created offspring; they created went away and returned not. Them he surrounded with Agni; they came up to Agni; to him to-day even they come up. He said ‘Offspring born by him I have found.’ In that he said ‘Offspring born by him I have found ’, that became (the hymn) to Jaétavedas; that is why Jatavedas has his name. They, surrounded by Agni, and controlled, kept scorching and blazing; them he sprinkled with water. Therefore after (the hymn) to Jatavedas he recites the Apohisthiya;* therefore should it be recited by one who is appeasing. Having sprinkled them with water he thought that he had destroyed them; in them by means of the dragon of the deep ® he mysteriously placed brilliance. Agni Garhapatya is the dragon of the deep; verily thus by Agni Garhapatya mysteriously he places brilliance in them. Therefore they say ‘He who offers is more brilliant than he who does not offer.’
iii. 37 (xiii. 18). He celebrates the wives of the gods! after Agni, the lord of the house; therefore the wife sits behind the Garhapatya. They say ‘Let him celebrate Raka first; a sister has the first drink.’ That is not to
2 AV. i. 87. nijdayaiva cannot be taken as svakiyi} as ® RV. i. 168. 1 and 2; the translation is by Séyana ; the sense must be something doubtful. like ‘destroy’ or ‘injure’ and the Dadtu- ‘ RV. vii. 16. 11 and 12. These are the con- patha root (xxvi. 102) jas in its causative necting links with the Sdman, the yoni form is clearly meant. Cf. Weber, Ind. being the Stotriyapragitha correspond- Stud. ix. 372. ing to the Yajiidyajiilya Sdman, SV. ii. iii. 87.3 RV. v. 46.7 and 8. Probably pais may 58 and 54. here simply have its normal sense of 1 RV. i. 148. ‘praise’, or the terms may be used as 3 RV. x. 9. brief descriptions of the verses recited.
5 RV. vi. 50. 14 is the verse referred to.
ill. 37—] The Soma Sacrifice (188
be regarded; the wives of the gods he should celebrate first. Agni Garhapatya places seed in the wives; verily thus in these wives with Agni Garhapatya openly he places seed, for propagation. He is propagated with offspring and cattle, who knows} thus. Therefore a sister, though of the same womb, lives as inferior to a wife, though of a different womb. He celebrates Raka;* Raka is it that sews this suture in man which is in the organ. Male sons are born for him who knows thus. He celebrates Paviravi;* Paviravi is speech, Sarasvati; verily thus he places speech in speech. They say ‘Should he recite (the verse) to Yama first? Or that for the fathers?’ That to Yama should he recite first. ‘This strew, O Yama, do thou sit upon’; the first drink is the king’s; therefore should he recite (the verse‘) to Yama first. ‘ Matali with the sages, Yama with the Afigirases’, he recites ° after (it) for the sages. The sages are inferior to the gods, but above the fathers; therefore he recites it after (the verse to Yama). ‘ Let them arise, the lower, the higher ’, (these verses®) to the fathers he recites. ‘The midmost fathers, loving the Soma’ (he says); the lowest, the highest and the midmost, all these without omission he delights. ‘I have found the kindly fathers’ he recites as the second (verse). ‘ Who sitting on the strew (the drink) pressed with the call’ (he says) ; ‘sitting on the strew’ is a reference to their dear abode (the strew); verily thus with their dear home he makes them prosper. With a dear home he prospers who knows thus. ‘May there be this homage to the fathers to-day ’ he recites, containing the making of homage, at the end; therefore at the end is homage paid to the fathers. They say ‘Should he recite (the verses) to the fathers separating (them) with the call? Or without separating (them) with the call.’ He should recite separating (them) with the call; the good of the sacrifice to the fathers is incomplete’; he who recites separating (them) with the call completes the incomplete sacrifice to the fathers ; therefore it is to be recited separating (them) with the call. i, 88 (xi. 14). ‘Sweet indeed is he, full of honey is he’, he recites (verses’ to) Indra for the drinking after of Indra ; by these Indra drank after (the other gods) the third pressing ; that is why (the verses) for the drinking after have their name. The deities become drunk as it were in that the Hoty recites these verses ; therefore in their case the response (of the
3 RY. ii. 82. 4. plete is suitable for the sacrifice to the 3 RV. vi. 49. 7. fathers; he who recites without the 4 RV. x. 16. 4. call (’vydhavam).’ But this is doubtful, 6 RV. x. 14. 8. and the rendering above given is prefer-
- RV. x. 15. 1-8, but 2 is recited before 8. able in any case as giving more accurately 7 This is curious: S&iyana and Haug take the sense of vyd—hve.
sadhu as ‘isto be made complete’. Weber ' RV. vi. 47. 1-4. Cf. KB. xvi. 8. (Ind, Stud. ix. 278) renders ‘The incom-
189} The Agnimaruta Castra (—iii. 39
Adhvaryu) should contain ?* (the word) ‘be drunk’. ‘By whose might the regions are established ’, this verse * to Mitra and Varuna he recites; Visnu guards what is ill offered in the sacrifice, Varuna what is well offered ; verily (it serves) to appease them both. ‘I will proclaim the mighty deeds of Visnu ’, (this verse ) to Vigsnu he recites. As is a roller, so is Visnu to the sacrifice. Just as one may keep making well ploughed and well rolled what has been ill ploughed and ill rolled, so, in that the Hotr recites this verse, he keeps making well sung and well recited what has been ill sung and ill recited in the sacrifice. ‘Weaving the web from the darkness follow to the light’, (this verse 5) to Prajapati he recites ; the web is offspring ; verily thus he weaves the web of offspring for him. ‘Guard the paths, full of light, wrought by prayer’ (he says) ; the paths full of light are those that go to the gods; verily thus he extends them for him. With ‘ Weave without a flaw the works of the singers; be Manu, bring to birth the divine folk’ verily he extends him with the offspring of Manu, for generation. He is propagated with offspring and cattle who knows thus. ‘ Do thou to us, the generous one, Indra, the resplendent ’, with this last (verse) he concludes ; the generous one, Indra, the resplendent, is this (earth); ‘May he make true (blessings), supporter of the folk, the unequalled’ (he says); the true, supporter of the folk, the unequalled is this (earth); ‘Do thou, king of beings, confer upon us’ (he says); the king of beings is this (earth). ‘The great fame that is a singer’s’ (he says); great is this (earth); fame is the sacrifice ; the singer is the sacrificer ; verily thus he invokes this benediction for the sacrificer. Touching the earth should he say theconclusion ; verily thus in the very same place in which he gathers together the sacrifice, in that he establishes it at the end. Having recited the Agnimaruta litany he recites (a verse”) to Agni and the Maruts as offering verse ‘O Agni with the Maruts brilliant and resounding’; thus according to their portions he delights the gods.
ADHYAYA IV The Characteristics of the Agnigtoma.
iii, 89 (xiv. 1). The’ gods undertook battle with the Asuras, for conquest ; them Agni was not willing to accompany. To him the gods said 2 Ie. maddmo daivom in place of gaksdmo * RV. iv. 17.20. The AB. takes satyd as fem,
daivom ; see ACS. v. 20. which is quite impossible. 3 Not in the SamAsd, but also in AV. vii. 7 RV. v. 60. 8.
- 1 AB. iii, 89-44 contains miscellaneous re- ‘ RV. i. 154. 1. marks on the Agnistoma and its relation ° RV. x. 58, 6. to other rites. The passage seems a later
addition ; cf. Weber, Ind. Stud. ix. 275.
ill. 39—] . The Soma Sacrifice [190
‘Do thou come too ; thou art one of us.’ He replied ‘I shall not follow you if I am not sung to; sing now to me.’ They, having risen, and having returned, praised him; them praised he followed, Becoming in three rows, he went to battle for conquest with the Asuras in three columns; ‘in three rows’ (he says) ; verily he made the metres rows; ‘in three columns’ (he says); the pressings (he made) the columns. Them he defeated invincibly; then indeed the gods prospered, the Asuras were defeated. He prospers himself, the evil rival who hates him is defeated, who knows thus. The Agnistoma ig the Gayatri; the Gayatri has twenty-four syllables; there are twentyfour Stotras and Castras in the Agnistoma, This is why they say ‘ A horse well loaded gives (its rider) comfort.? This is the Gayatri; the Gayatri is not content with the earth; taking with it the sacrificer it goes aloft to the sky.’ This is the Agnistoma; the Agnistoma is not content with the earth ; taking with it the sacrificer it goes aloft to thesky. The Agnistoma is the year ; the year has twenty-four half-months; there are twenty-four Stotras and Castras in the Agnistoma. s in the ocean all streams, so in it all the sacrificial rites are resolved.
iil. 40 (xiv. 2). The consecration offering! is performed; all those offerings after it verily are resolved in the Agnistoma. He invokes the sacrificial food ; the sacrifices of cooked (food) have the form of the sacrificial food ; all the sacrifices of cooked (food) are resolved in the Agnistoma. At evening and morning they offer the Agnihotra ; evening and morning they gave the fast (milk); with the call of Hail! they offer the Agnihotra ; with the call of Hail! they gave the fast (milk). Through the call of Hail! the Agnihotra is resolved in the Agnistoma. Fifteen kindling verses he recites at the introductory (offering), fifteen in the new and full moon sacrifices ; through the introductory (offering) the new and full moon sacrifices are resolved in the Agnistoma. They buy Soma, the king; Soma, the king, is connected with plants; with plants they heal whom they heal ; therefore through the purchase of Soma, the king, whatever medicines there are, all these are resolved in the Agnistoma. They kindle Agni by friction at the guest reception, Agni at the four-monthly sacrifices ; through the guest reception the four-monthly sacrifices are resolved in the Agnistoma. With milk they proceed at the Pravargya, with milk at the Daksayana sacrifice*; verily through the Pravargya the Daksayana sacrifice is resolved in the Agnistoma. There is a victim on the fast day; verily
4 So also TS. v. 5. 10.7, and below, AB. iii. their connexion with the sacrificial food, 47; of. Keith, Taittiriya Samhita, x. xoviii. TS. i. 7. 1.1. Cf, Weber, Ind. Stud. ix. The omission of any express object is 237, 228. natural enough in a proverb. 2 For this see ACS. ii. 14. 7; KB. iv. 4; TS.
1 For the Pakayajijas see ACS, i. 1.1, and for ii. 5.5. 4.
191} The Characteristics of the Agnistoma
through it all animal sacrifices are resolved in the Agnistoma. There is a sacrificial rite called the Idadadha ;* it they perform with curds; with curds they perform the pot of curds; verily through the pot of curds the Idadadha is resolved in the Agnistoma.
ili, 41 (xiv. 8). So now as to previous (rites) and next as to subsequent (rites). There are fifteen Stotras in the Ukthya, fifteen Castras; that makes up & month; by months is the year arranged; Agni Vaigvanara is the year; the Agnistoma is Agni; verily through the year the Ukthya is resolved into the Agnistoma. Through the resolution of the Ukthya the Vajapeya is resolved, for it is an Ukthya. There are twelve night rounds,! all in the Paiicadaga Stoma; taking these by two they make up thirty. The Sodacin Séman is the Ekavinca, the Sandhi (Saman) is the Trivrt; these are thirty, the month; the nights of the month are thirty; the year is arranged by months; Agni Vaigvanara is the year; the Agnistoma is Agni; verily through the year the Atiratra is resolved in the Agnistoma ; through the resolution of the Atirdtra the Aptoryama is resolved, for it is Atiratra. Thus all the sacrificial rites previous to and subsequent to (the Agnistoma) are resolved into the Agnistoma. Of it, taking the Stotras together, in all there are a hundred and ninety* Stotriya verses. The ninety corresponds to ten Trivrt (Stomas); then the (next) ninety to ten more ; of the ten (that remain) one Stotriya verse is in excess, a Trivrt is left over; it yonder gives heat as the twenty-first placed over (the rest). It is the midmost® of the Stomas; before it are ten Trivrts, after it ten ; in the middle this twenty-first gives heat placed over on both sides. The Stotriya verse over is incorporated in this; it is the sacrificer; it is the divine lordly power, might and strength; he attains the divine lordly power, might and strength, he attains union and identity of form and world with it, who knows thus.
ili, 42 (xiv. 4). The gods having defeated the Asuras went aloft to the world of heaven. Agni arose aloft touching the sky: he opened the door of
[—il. 42
3 For this see ACS. ii. 14.11; KB.v.5. For *% Thus made up: the morning pressing has the pot of milk offering of the Agnistoma a Trivrt and four Paicadagas = 69; the seo AQS. v. 18; CCS. vii. 18; Caland midday pressing has a Pajicadaga and Henry, L’ Agnistoma, p. 288, and four Saptadacas=88; the evening
1 The Atiratra after the Sodacin Graha adds pressing has’a Saptadaga and Ekavinca =
four rounds, headed by the goblets of the Hoty, Maitr&varuna, Brahmandcchatsin, and Achidvaka respectively These are, of course, accompanied by recitations and Stotras and the later are Paitcadaga in Stomas, each of which doubled = 80 verses, The Ekavitica and Trivrt Samans similarly have 21 + 9 verses,
88; viz. 190 = 10x9+10x9+10 (= 9+1).
3 As Ekavitca Stoma. For the sun as
ekavinca see AB. i.80. The forms of these Stomas are given in PB. ii. 1. 1 (Trivrt) ; 4. 1 (Pahcadaga) ; 7. 1 (Saptadaga) ; 14.1 (Ekaviiga).
in. 42—] | The Soma Sacrsfice [192
the world of heaven; Agni is the overlord of the world of heaven. Tohim first came the Vasus; they said to him ‘ Let us through’; make room for us. He replied ‘ Unless I am praised, I shall not let you through; praise me now. ‘Be it so’ (they said); they praised him with the Trivrt Stoma; being praised he let them through; they went to their due place. To him came the Rudras ; they said to him ‘Let us through; make room for us.’ He replied ‘ Unless I am praised, I shall not let you through ; praise me now. ‘Be it so’ (they said); they praised him with the Paficadaca Stoma ; being praised, he let them through; they went to their due place. To him came the Adityas; they said to him ‘Let us through ; make room for us.’ He replied ‘ Unless I am praised, I shall not let you through ; praise me now.’ ‘Be it so’ (they said); they praised him with the Saptadaca Stoma; being praised, he let them through ; they went to their due place. To him came the All-gods; they said to him ‘ Let us through ; make room for us.’ He replied ‘ Unless I am praised, I shall not let you through ; praise me now.’ ‘Be it so’ (they said); they praised him with the Ekavincga Stoma ; being praised, he let them through; they went to their due place. With each Stoma the gods praised him; them praised he let through; they went to their due places. So he who sacrifices praises him with all these Stomas, and he who knows thus him will he let pass; him he lets pass to the world of heaven who knows thus.
iii. 43 (xiv. 5). The Agnistoma is Agni; in that they praised him, therefore is it the praise of Agni (agnistoma) ; it, being the praise of Agni, they call Agnistoma mystically, for the gods love mystery as it were. In that four sets of gods praised him with four Stomas, therefore is it of four Stomas (catu-stoma); it being of four Stomas they call it Catustoma mystically, for the gods love mystery as it were. Again in that they praised him when aloft and having become light (jyotzs), therefore is it the Jyotistoma; it being the Stoma of light, they call it the Jyotistoma mystically, for the gods love mystery as it were. This is the sacrificial rite without beginning or end; the Agnistoma is like a chariot wheel endless ; as is its beginning so is its end; as to this a sacrificial verse is sung :
' That which is its beginning is also its end, ‘That again which is its end is also its beginning, Like the creeping of a snake is the movement of the (akala? (ritual), They discern not which of the two is the subsequent’ ;
? Aufrecht (p. 480) conjectures arjdsi or The reference to the Cakala is seen by
. arjasva, the latter of which Béhtlingk Weber (Ind. Stud, ix. 277), and though (BESGW. 15 Dec. 1900, p. 416) ap- not apparently accepted by Aufrecht or
proves. others appear to me correct. iii. 48, } A kind of anake (Saéyana) is absurd.
193] The Characteristics of the Agnistoma [—ill. 45
for (they say) ‘As the beginning, so should be the end.’ As to this they say ‘Seeing that the beginning has the Trivrt, the end the Ekavinga, how are the two alike?’ ‘ For the reason’, he should reply, ‘that the Ekavinca is threefold and moreover that both consist of repeated tripleta.
lil. 44. (xiv. 6). The? Agnistoma is he who gives heat here; it is one to be finished in the day; with the day should they complete it; its name is what is finished with the day. They should proceed with it without haste ; as at the morning pressing, so at the midday, so at the third pressing. So the sacrificer is not likely to perish. In that they proceed without hastening at the two former pressings, therefore here the villages of. the east are densely populated ; in that they proceed hastening at the third pressing, therefore here to the west there are long forests. Thus the sacrificer is likely to perish. Therefore without hastening they should proceed ; as at the morning pressing, so at the midday, so at the third pressing. So the sacrificer is not likely to perish. He should follow in recitation the movement of this (sun); when he rises in the morning, then he gives a gentle heat ; therefore he should recite in a gentle tone at the morning pressing. Then when he comes forward, he gives stronger heat; therefore at the midday should he recite with a stronger tone. Then when he comes still further forward, he gives his strongest heat ; therefore he should recite at the third pressing with the strongest tone. So should he recite if he be lord of speech, for the Castra is speech. He should begin in the tone in which he can complete, increasing in height ; that is the best way of reciting. The (sun) never really sets or rises. In that they think of him ‘He is setting ’, verily having reached the end of the day, he inverts himself; thus he makes evening below, day above. Again in that they think of him ‘ He is rising in the morning’, verily having.reached the end of night he inverts ehimself ; thus he makes day below, night above. He never sets; indeed he never sets, union with him and identity of form and world he attains who knows thus.? -
ADHYAYA V
Miscellaneous Points regarding the Sacrifice.
iii, 45 (xv. 1). The sacrifice as food departed from the gods ; the gods said ‘The sacrifice as food hath left us; this sacrifice, food, let us search for.’ They said ‘ How shall we search?’ ‘By the Brahman and the metres, they said.’ They consecrated the Brahman with the metres; for him they performed the sacrifice up to the end; they also performed the joint offerings to the
1 Copied in GB. ix. 10. For the forests of the ii. 466; MS. iv. 6.8; KS. xxvii.8; TS. vi. west cf. CB. ix. 8. 1. 18. 4, 10. 2, 8; OB. iv. 2. 1.18; Caland, 2 For this theory of the sun’s motion see VOJ~. xxvi. 119.
Speyer, JRAS. 1906, p. 728; Vedic Indez, 25 [m.0.8. 35
iti, 45—] The Soma Sacrifice [194
wives (of the gods). Therefore now also in the consecration offering they perform the sacrifice right up to the end, they also perform the joint offerings to the wives. According to this rule did they proceed. They performed the introductory (offering) ; to him with the introductory (offering) they came nearer; they hastened with the performance. They made it end in the Camyu. Therefore now also the introductory (offering) ends in the Carnyu. According to this rule did they proceed. They performed the guest reception; to him with the guest reception they came nearer; they hastened with the performance. They made it end in the sacrificial food. Therefore now also the guest reception ends in the sacrificial food. According to this rule did they proceed. They performed the Upasads; to him with the Upasads they came nearer ; they hastened with the performance ; having repeated three kindling verses, they offered to three deities. Therefore now also in the Upasads having repeated three kindling verses,’ they offer to three deities. According to this rule did they proceed. They performed the fast day ; him on the fast day they obtained; having obtained him they performed the sacrifice; they also performed the joint offerings to the wives. Therefore now also on the fast day they perform the sacrifice to the end; they also perform the joint offerings to the wives. Therefore in these previous rites he should recite more and more gently; for they followed him creeping after.* ‘Therefore with whatever voice he desires, he should recite on the fast day, for he is then obtained ’ (they say). Having obtained him they said ‘Serve us for food’; ‘No,’ he replied, ‘how can 1 serve you?’ Them he only looked at. To him they said ‘With the Brahman and the metres becoming united do thou serve us as food.’ ‘Be it so’ (he replied). Therefore now also the sacrifice becoming united with the Brahman and the metres bears the sacrifice to the gods.
Errors in the chowe of Priests.
iii, 46 (xv. 2), Three things are performed at the sacrifice, eating, - swallowing, and vomiting. What is eaten is when he makes as priest one that expects ‘May he give to me, or may he choose me.’ That is remote like something eaten; that does not profit the sacrificer. Again what is swallowed is when fearing he chooses a priest, ‘ Let him not either oppress me, nor let him make confusion in the sacrifice for me.’ That is remote like something swallowed ; that does not profit the sacrificer. Again what is vomited is when he chooses as priest one who is spoken ill of. Just as here men are disgusted by what is vomited, so therefore the gods. That is
1 AGS. iv. & 5. 3 anutsdram conjectured by Aufrecht is clearly right.
195] The Offerings to the Minor Deities [—1ii. 47
remote like something vomited; that does not profit the sacrificer. He should not desire these three. If against his desire he should have one of these three, there is in the Stotra of the Vamadevya! an expiation for it. The Vamadevya (Saéman) is this, the world of the sacrificer, the world of ambrosia, the world of heaven. It is three syllables short; having crept up for the chanting‘of the (Saman), he should divide the self into three, pu, ru, and sa. He places the self in these worlds, in this world of the sacrificer, in this world of ambrosia, in the world of heaven; he overcomes all errors in sacrifice. ‘Even if the priests are perfect, he used to say, ‘he should mutter this.’
The Offerings to the Minor Deities.
ii. 47 (xv. 8). The? metres having carried the oblation to the gods being wearied stand at the back part of the sacrifice; just as if a horse or a mule stands having carried (its load). He should offer to them the oblations to the minor deities after the cake of the animal (offering) to Mitra and Varuna, To Dhatr (he should offer) a cake on twelve potsherds; Dhatr is the vasat call. To Anumati (he should offer) a pap; Anumati is the Gayatri. To Rakaé (he should offer) a pap; Rakaé is the Tristubh. To Sinivali (he should offer) a pap; Sinivali is the Jagati. To Kuhi (he should offer) a pap; Kuhi is the Anustubh. These are all the metres; Gayatri, Tristubh, Jagati, Anustubh; on (them) the others (depend), for these are performed most prominently at the sacrifice. By means of these metres the sacrificer sacrifices with all the metres, who knows thus. This is why they say ‘A horse, well loaded, gives (its rider) comfort *’; this is the metres; the metres place him in comfort. A world which misses nothing he wins who knows thus. Now some say ‘To Dhatr in front of each of these (deities) should he offer with butter; thus in all of them he makes pairing. As to this they say ‘There is tediousness in the sacrifice when on the same day he uses the same verses as offering verses,’ Even if there are many wives as it were, one husband is a pair with them. In that before them all he offers to Dhatr,? he makes pairing in all of them. So now for the minor deities.
1 §V. ii. 82-84; RV. iv. 81. 1-8; the last verses are often rubricated (v. 16.1; vii. verse has three Padas of seven syllables, 4.2; viii. 12. 18; 14. 18). acc. to Sfyana, but Oldenberg (Prole- iii. 47.1 For the rites on the conclusion of the gomena, p. 878) more correctly takes the sacrifice, viz. the barren cow to Mitra and shortage to lie in the words maddndm, Varuna and the oblations to the Devikas sakhiném, and jariffndm, leaving bhavdsi see ACS. vi. 14; COS. viii. 12; Caland utibhih in the last verse uncontracted ; and Henry, L! Agnistoma, pp. 407-409.
hence the insertion of puruga. The * Above AB. iii. 89. 5. practice is not given in ACS., though the * For the Mantra see AQS. vi. 14. 16.
It. 48—] The Soma Sacrifice (196
iii, 48 (xv. 4). Now as regards the goddesses.! To Siirya (he should offer) a cake on eleven potsherds; Siirya is Dhatr, and he is also the vagut eall, To sky (he should offer) a pap; the sky is Anumati; she is also the Gayatri. To Usas (he should offer) a pap; Usas is Rika; she is also the Tristubh. To the cow (he should offer) a pap; the cow is Sinivali; she is also the Jagati. To earth (he should offer) a pap. Earth is Kuhi; she is also the Anustubh. These are all the metres; Gayatri, Tristubh, Jagati, Anustubh; on (them) the others (depend), for these are performed most prominently at the sacrifice. By means of these metres the sacrificer sacrifices with all the metres, who knows thus. This is why they say ‘A horse, well loaded, gives (its rider) comfort’; this is the metres; the metres place him in comfort. A world which misses nothing he wins who knows thus. Now some say ‘To Siirya before each of these he should offer with butter; thus in all of them he makes pairing’. As to this they say ‘There is tediousness in the sacrifice when on the same day he used the same verses as offering verses, Even if there are many wives as it were, one husband is a pair with them. In that before all of them he offers to Stiirya, he makes pairing in all of them. Those here are those yonder; those yonder are those here; by either set he obtains the desire which is in both. Both sets he should offer for one desiring propagation who has attained prosperity, but not for one who is seeking it. If he were to offer them together for one who is seeking only, the gods would be liable ? to be ill pleased in his gains since ‘he has thought he has enough’. Cucivrksa Gaupalayana, offered both together at the sacrifice of Vrddhadyumna® Abhipratarina. He (Cucivrksa Gaupalayana) having seen his skilled charioteer plunging (in the -water) said ‘ Here for this king I have delighted together at the sacrifice both the minor deities and the goddesses in that his skilled charioteer plunges.’ Sixty-four armed warriors assuredly were his sons and grandsons.
The Ukthya
iii. 49 (xv. 5). In! the Agnistoma the gods took refuge, in the Ukthas the Asuras; they were of equal strength; they could not be discriminated. These Bharadvaja among the seers saw ‘These Asuras are resting in the Ukthas; them no one of these (gods) sees.’ He called to Agni? ‘Come, I shall proclaim to thee, O Agni, other words.’ Other words are those of the Asuras. Agni, rising up, said ‘What does this lean, tall, grey-haired
1 See ACS. vi. 14. 17; QOS. ix. 28. 4 seg. iii, 49. } For the Ukthya and the three addi-
2 The construction is not rare, e.g. CB. i. 1. tional Uktha Stotras and Castras see KB. 2, 22; v.1.1.9; xiii. 8. 4. 11. xvi. 11; AQS. vi.1; QOS. ix. 1-4; MCS.
® For him cf. OGS. xv. 16.10; Weber, Raja- ii. 5. 8; ApQS. xiv. 1-4. Cf. also PB. stya, p. 27, n. 2. The reference is perhaps viii, 8.
to the final bath of the Acvamedha. ? RV. vi. 6 16,
197] The Ukthya [—iii. 60
one desire to say to me?’ Bharadvaja was lean, tall, and grey haired. He replied ‘These Asuras are resting in the Ukthas; them no one of you sees, Agni, becoming a horse, rushed to and beyond them; in that Agni, having become a horse, rushed to and beyond them, that was the origin of the Sikamacva Séman ;° that is why the Sakamacva has its name. They say ‘He should begin the Ukthas with the Sakamagva; the Ukthas have no proper beginning other than the Sakamacva.’ ‘With the Pramanhisthiya ‘* he should begin,’ theysay. By meansof the Pramanhisthiya the gods repelled the Asuras from the Ukthas. Thus he may begin with the Pramanhisthiya, or with the Sikamacva.
iii, 50 (xv. 6). The Asuras took refuge in the litany of the Maitravaruna ; Indra said ‘Who with me will repel hence these Asuras?’ ‘I too’ replied Varuna. Therefore the Maitravaruna recites (a litany) to Indra and Varuna! at the third pressing, for Indra and Varuna drove them thence. Being driven thence, the Asuras took refuge in the litany of the Brahmanacchansin ; Indra said ‘Who with me will repel these Asuras hence?’ ‘I too’ replied Brhaspati. Therefore the Brahmanacchansin recites to Indra and Brhaspati? at the third pressing, for Indra and Brhaspati drove them thence. Being driven thence, the Asuras took refuge in the litany of the Achavaka; Indra said ‘Who with me will repel them hence?’ ‘I too’ replied Vignu. Therefore the Achavaka recites to Indra and Visnu ® at the third pressing, for Indra and Visnu drove them thence. Jointly with Indra the deities are celebrated; a couple is a pairing; therefore from a couple a pairing is produced, for propagation; he is propagated with offspring and cattle who knows thus. There are four offerings to the seasons of the Potr and the Nestr, and six verses;‘ they make up the tenfold Viraj; thus in the tenfold Viraj they establish the sacrifice.®
8 SV. ii. 55-57 ; the other two are Saubhara i. 156; ACS. vi. 1. 2; QOS. ix. 4. 8-5 (ii. 58, 59) and Narmedhasa (ii. 60-62) ; differs. ACS. vi. 1.2; COS. ix. 2. 1, 2; 81,2; ‘ I.e. the 2nd and 8th and 8rd and 9th of the
4.1, 2. ' Rtuy&jas (AB. ii. 29) and the six offering 4 SV. ii. 228, 229. Uktha here probably verses of the two priests at the prasthita means Uktha Stotra as taken by Saéyana, offerings. or perhaps rather includes both Stotra ‘* The Castras of the Hotrakas at the evening and Castra (see AB. iii. 50), since the pressing of the Ukthya are thus :— latter adopts the former as usual. The (1) Maitrévaruna : RV. vi. 16. 16-18, 19-21 ; option here is not in the Sitras. iii. 61. 1-8; viii. 42. 1-8; vii. 82, 84; vi. 1 RV. vii. 82. Cf. KB, xvi. 11. It follows 68, 11. RV. iii. 51. 1-8; viii. 42. 1-8; AQS. vi. (2) Bréhmandcchahsin : RV. viii. 21.1, 2, 1.2; OCS. ix. 2. 8, 4. 9,10; i. 57; x. 68, 48; vii. 97. 10. 2 RV. x. 68 and x. 48, following RV. i. 57; (8) Achavika: RV. viii. 98. 7; viii. 18.4; ii. AQS. vi. 1.2; CCS. ix. 8, 8, 4 differs. 18; vii. 100; i. 156; vi. 69; vi. 69. 8
S RV. vi. 69. It follows ii. 18; vii. 100; So AQS. vi. 1.2, (QS. differs in detail (ix. 2-4),
PANCIKA IV
THE Soma SaAcrIFIcE (continued) ADHYAYA I
iv. 1 (xvi. 1). The? gods by the first day collected the thunderbolt for Indra; by the second day they dipped it; by the third day they presented it ; it he hurled on the fourth day. Therefore on the fourth day he recites the Sodacin. The Sodacin is a thunderbolt; in that on the fourth day he recites the Sodacin, verily thus he hurls at the rival who hates him the thunderbolt as a weapon to lay him low who is to be laid low by him. The Sodagin is a thunderbolt, the litanies cattle ; putting it round after the litanies he recites. In that putting it round after the litanies he recites, verily thus with the Sodacin as a thunderbolt he surrounds cattle. Therefore cattle, being surrounded by the Sodacin as a thunderbolt, come up to man. Therefore a horse or a man or & cow or an elephant being surrounded, led by itself, comes up when bidden by the voice ; by merely seeing the Sodacin as a thunderbolt, he is surrounded by the Sodagin as a thunderbolt, for the thunderbolt is speech, the Sodacin speech. They say ‘Why has the Sodagin this name?’ Of the Stotras it is the sixteenth; the sixteenth of the Castras; with sixteen syllables he commences; with the (next) sixteen he says om; he inserts a Nivid of sixteen sentences; that is why the Sodagin has its name. Two syllables are left over * when the Sodacin is made into an Anustubh ; these are the two breasts of speech ; these are truth and falsehood ; truth aids him, falsehood harms him not, who knows thus.
iv. 2 (xvi. 2). He who desires brilliance and splendour should use as the Sodacin Séman the Gaurivita;! the Gaurivita is brilliance and splendour ; brilliant and resplendent he becomes who knowing thus uses the Gaurivita _ a8 Sodacin Séman. ‘The Nanada? should be used as the Sodacin Séman’
» AB. iv. 1-4 and KB. xvii. 1-4 deal with the independent rite of that name is denied. Sodagin rite; see ACS. vi. 2 and 8; (CS. For § 5 of. GB. ix. 19. ix. 2 seg.; Ap(S. xiv. 2; KQS. xii. 5. * See SV. ii. 802. 20 seg. The Sodagin is treated here as iv. 2.1 SV. ii. 802-804; ACS. vi.8.1. This is performed on the fourth day of a Sadaha ; the vihkrta form of the Sodacin. of. TS. vi. 6. 11. 1 where a distinct and * SV. i. 852-854 according to S&yana. Cf. KB. xxiii. 2; Narfiyana on ACS. vi. 8. 2.
199] The Sodagin [—iv. 3
they say; Indra lifted up his thunderbolt against Vrtra; he hurled it at him; hesmote him. He, being smitten, cried aloud ; in that he cried aloud, the Nanada Séman came into existence; that is why the Nanada has its name. That is a Sdaman without rivals, one that destroys rivals, the Nanada ; without rivals, a destroyer of rivals, he becomes who, knowing thus, uses the Nanada as the Sodacin Saman. If they use the Nanada, the Sodacin must be recited without intermingling ;* for they chant to the (verses) without intermingling. If it is the Gaurivita, the Sodacin must be recited with intermingling, for they chant to them with intermingling.
iv. 8 (xvi. 8). Then he intertwines the metres. In ‘Let the bay steed carry thee hither’ and ‘Do thou hearken to our words’ he intertwines Gayatri! and Pankti* verses; man is connected with the Gayatri; cattle are connected with the Paiikti; verily thus he intertwines man with cattle, in cattle he makes him find support. The Gayatri and the Pankti are two Anustubhs ; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt, In ‘ What time, O Indra, in the conflict’ and ‘ Let this delightful one be to you’ he intertwines Usnih ® and Brhati‘ verses; man is connected with the Usnih, cattle with the Brhati; verily thus he intertwines man with cattle, in cattle he makes him find support. The Usnih and the Brhati are two Anustubhs; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘On the yokes for him’ and ‘O Brahman, O hero, rejoicing in the making of holy power’ he intertwines (a verse °) of two Padas and a Tristubh ;° man has two feet, the Tristubh is strength; verily thus he intertwines man with cattle; in strength he ‘makes him find support; therefore man, being established in strength, is the strongest of all cattle. In that (the verse) of two Padas has twenty syllables and there is a Tristubh, there are two Anustubhs; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘This Brahman’ and ‘I shall declare to thee the bay steeds in the great assembly’ he intertwines (verses) of two Padas” and Jagatis;* man has two feet; cattle are connected with the
$ The viharana is described in AQS. vi. 8; it strophe, and this may really be meant as consists of mixing up the verses by the Nanada. _ reciting their Padas interlaced, that is,of } RV. i. 16.1-8; AQS. vi.2.3 _ 8 Gayatri Padas and 5 Panikti Padas(RV. * RV. i. 82.1 (and vv. 8 and 4) ; AQS. vi. 2. 4. i. 16. 2 and 82.8) is made up a verse form * RV. viii. 12. 25-27; AQS. vi. 2. 5. of Giyatri+Pankti thrice and thentwo ‘ RV. iii. 44.1-8; AQS. vi. 2. 5. Panikti Pada verses. According to AQS. ° RV. vii. 84.4; AGS. vi. 2. 5. vi. 2. 2 the avthrta form has RV. i.84.1-6 ° RV. vii. 29.2; ACS. vi. 2. 6, (SV. i. 847 seg.) as its strophe and anti- 7 Only in AQS. vi. 2.6; SV. i. 488, ete. ® RV. x. 96. 1-8,
Iv. 3—] The Soma Sacrifice [200
Jagati; verily thus he intertwines man with cattle; in cattle he makes him find support. Therefore man, being established in cattle, both eats them and masters them; and these are in his power. In that (the verse) of two Padas has sixteen syllables, and there is a Jagati, there are two Anustubhs; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘In the bowls the buffalo the barley-mixed’ and ‘ Forward for him, with his chariot forward’ he recites Atichandas verses ;° the sap of the metres that flowed over, that flowed over to the Atichandas verse; that is why the Atichandas has its name. The Sodacin is fashioned out of all the metres. In that he recites Atichandas verses, verily thus he fashions it out of all the metres. With the Sodacin fashioned out of all the metres he prospers who knows thus. iv. 4 (xvi. 4). He adds the additions of the Mahainamnis.! The first Mahanamni is this world, the second the world of the atmosphere, the third yonder world. The Sodagin is fashioned out of all the worlds; in that he adds the additions of the Mahandmnis, verily thus he fashions it from all the worlds. With the Sodacin fashioned out of all the worlds he prospers who knows thus. In ‘ Forward for you the Tristubh sap ’,‘ Praise, praise forth’, and ‘He who hath made to bound the steeds’ he recites as normal Anustubhs.? As one who has wandered here and there out of his path comes back to the path, so it is in that he recites normal Anustubhs. He who considers himself complete and at the height of prosperity should make him recite the Sodacin without intermingling, (thinking) ‘Let me not fall, through the misery of the metres,’ But he, who is desirous of removing evil, should make him recite the Sodagin with intermingling; man is, as it were, intertwined with evil; verily thus he smites away the evil stain which is intertwined for him; evil he smites away who knows thus. ‘When up to the place of the bright one’, with this last ® he concludes; the place of the bright one is the world of heaven; verily thus he causes the sacrificer to go to the world of heaven. ‘Thou hast drunk of the ancient draughts, O lord of the bays’ he uses as offering verse * ; the Sodacin is fashioned out of all the pressings ; in that he uses as offering verse ‘Thou hast drunk of the ancient draughts, O lord of the bays’,and the morning pressing contains (the word) ‘ drink ’, verily thus he fashions it out of the morning pressing. ‘ Now let this pressing be thine only’ (he says); the midday pressing (is Indra’s) only; verily thus he fashions it,from the midday pressing. ‘ Be drink with the Soma, rich in honey, O Indra’ (he says); the third pressing contains (the words) ‘ be drunk’; verily thus he fashions it out of the third pressing.
° RV. ii. 28, 1-8; x. 1881-8; AQS. vi 2.6. * RV. viii. 69.7; AQS. vi. 2. 12. 1 Le, the verses in AA. iv; AQS. vi. 2.6seg. 4 RV. x. 96.18; AQS. vi. 2. 12. 2 RY. viii. 69. 1-8 ; 8-10 ; 18-15 ; AQS, vi. 2. 9.
- The Atirdtra [—iv. 6
‘Do thou ever, O courser, press into thy belly’ (he says); that which contains — (the word) ‘courser’ is a symbol of the Sodacin ; the Sodacin is fashioned out of all the pressings; in that he uses as offering verse ‘Thou hast drunk of the ancient draughts, O lord of the bays’, verily thus he fashions it out of all the pressings. With the Sodagin fashioned out of all the pressings he prospers who knows thus. He adds five-syllable additions® of the Mahanamnis to Paidas of eleven syllables ; the Sodacin is fashioned out of all the metres ; in that he adds four-syllable additions of the Mahanamnis to Padas of eleven syllables, verily thus he fashions it out of all the metres. With the Sodagin fashioned out of all the metres he prospers who knows thus.
The Atwiratra.
iv. 5 (xvi. 5). In? the day the gods took refuge, in the night the Asuras ; they were of equal strength; they could not be discriminated. Indra said ‘Who with me will attack (to drive) hence these Asuras through the night?’ He found no one among the gods, they were afraid of night, the darkness, death. Therefore now also in the night if one has gone away any distance whatever, he is afraid, for the night is darkness as it were, death as it were. The metres alone followed him; in that the metres alone followed him, therefore Indra and the metres bear the night. No Nivid is recited, nor Puroruc nor inserted verse, nor is any other deity celebrated; for Indra and the metres alone bear the night. They repelled them by going round in rounds ; in that they repelled by going round in rounds, that is why the rounds have their name. Them they repelled from the first part of the night by the first round, from the middle of the night by the second, from the last part of night by the last. ‘Up from the night do we follow’ they said. ‘Bordering on night are these metres’ he used to say; for these rescued Indra when afraid from night, the darkness, death; that is why the Apicarvaras have their name.
iv. 6 (xvi. 6). ‘ Drink of the Soma juice’ with this Anustubh ' containing (the word) ‘Soma juice’ he begins the night; the night is connected with the Anustubh; this is the symbol of night. The offering verses contain (the words) ‘Soma juice’, ‘ drink ’ and ‘ be drunk ’, and are appropriate ; what in the sacrifice is appropriate is perfect. They chant the first round ; they repeat the first Padas; their horses and cows, thereby they take from them.
5 T.e. evd hy eva; evd hindra (as 5 hi tndra); rite is the addition of four Paryiyas of evd hi cakro; vagi hi pakrah; ACS. vi. 2. 12 three Castras each. GB. x. 1-8 follow and 8. 16. AB. iv.5and 6. Cf. JB. i. 208; Oecrtel,
1 AB. iv. 5 and 6 and KB. xvii. 5-9 deal with Trans. Conn. Acad, xv. 170. the Atiratra form of the Jyotistoma; see iv. 6.) RV. viii. 92.18; AQS. vi. 4.10; GQS. AGS. vi. 4. The characteristic of this ix. 7.1,
26 [u.0.8, 28]
iv. 6—] The Soma Sacrifice (202
They chant the second round ; they repeat the middle Padas; their carts} and chariots,? thereby they take from them. They chant the last round ; they repeat the last Padas; their clothes, their gold, the jewels on their bodies, thereby they take from them. He takes the property of his foe, he repels him from all these worlds, who knows thus. ‘The day has Pavamana (Stotras)’, they say, ‘the night has no Pavamanas ; how have both Pavaminas, and through what have they equal portions?’ In that ‘To Indra, the drunken, the pressed (drink) ’, ‘ This Soma juice hath been pressed, O bright one’, and ‘ This hath been pressed with might’ they chant ® and recite, thereby the night has Pavamanas; thereby the two become possessed of the Pavamanas; thereby they become of equal portions. ‘The day has fifteen Stotras’, they say, ‘the night has not fifteen Stotras ; how have both fifteen Stotras and through what have both equal portions ?’ The Apicarvaras are twelve Stotras; they sing the Sandhi (Séman) * to the Rathantara with three deities; thereby the night has fifteen Stotras; thereby both have fifteen Stotras; thereby they become of equal portions. They chant a limited amount, they recite an unlimited amount, (thinking) ‘What has been is limited, what is to be is unlimited, (it serves) to win what is unlimited.’ He recites more than the Stotra ; offspring is beyond the self, cattle are beyond. In that he recites beyond the Stotra, verily thereby he wins whatever in him there is beyond the self.
ADHYAYA II The Agvina Castra.
iv. 7 (xvii. 1). Prajapati! gave his daughter to Soma, the King, even Surya Savitri; for her all the gods came as groomsmen ; for her wedding ceremony he made this thousand (of verses) which they call the Acvina (Castra). What is less than a thousand is not the Agvina; therefore he should recite a thousand or more. Having eaten of ghee, he should recite. Just as in this world a cart or a chariot, when oiled, goes (well), so he when oiled goes. He should call (making a posture) as of an eagle about to fly up. The gods did not agree as to this, ‘Let this be mine; let this be mine.’ They said coming to agreement ‘ Let us run a race for it ; his who
2 manorathah in Aufrecht is clearly a slip. Sandhi Stotra of the Atiritra and is 8 RV. viii. 92, 19-21; 2. 1-8; iii. 51. 10-12; characterized by litanies for Agni, Usas, AOS. vi. 4. 10; CCS. ix. 10.1314. 1; 15, 1. and the; Agvins. See ACS. vi. 5 and 6;
- See SV. ii. 99-104; to Agni, Usas, and CGS. ix. 20. For the race cf. PB. ix. 1. Asvins, two verses beingturned into three. 85, 86; JB. i. 218; Lévi, La doctrine du 1 AB, iv. 7-11 and KB. xviii. 1-5 deal with sacrifice, p. 72; Oertel, Trans. Conn. Acad.
Agvina (astra which follows up the xv. 174.
- The Agvina Castra [—iv. 9
wins shall it be’. They made the course from Agni, the lord of the house, to the sun; therefore the beginning? (verse) is addressed to Agni in the Acvina, ‘ Agni is the Hotr, the lord of the house, he the King.’ As to this some say ‘“ Agni, O dear father, Agni friend ” with this ® should he begin ; “In the sky the pure, the sacrificial, of the sun” with this as first verse he reaches the goal.’ Thisis not to be regarded. If one were now to say of him ‘He has had recourse to “ Agni” and “Agni”, he will fall into the fire’, it would certainly be so. Therefore should he begin with ‘ Agni is the Hotr, the lord of the house, he the King.’ It contains (the words) ‘lord of the house’ and ‘ generation’, and is propitious; with full life for fullness of life, a full life he lives who knows thus.
iv. 8 (xvii. 2.) As these deities were running the race, and had started, Agni took the lead first; the Agvins followed him; to him they said ‘ Give way; we two will win this.’ ‘ Be it so’, he replied, ‘ Let me have a share here.’ ‘Be itso’ (they said). For him they made ashare herein ; therefore at the Agvina (Castra) (a litany) to Agni is recited. They followed after Usas ; to her they said ‘Give way; we two will win this.’ ‘Be itso’, she replied, ‘Let me have a share ‘here.’ ‘Be it so’ (they said). For her they made a share herein ; therefore at the Acvina (a litany) to Usas is recited. They followed after Indra; to him they said ‘We will win this, O generous one’; they did not dare to say to him ‘Give way’. ‘Be it so’, he replied, ‘Let me have a share herein.’ ‘ Be it so’ (they said). For him they made a share herein ; therefore at the Agvina (a litany) to Indra is recited.!_ The Acvins won the race; the Acvins attained it. In that the Acvins won the race the Acvins attained it, therefore they call it the Acvina. He attains whatever he desires who knows thus. They say ‘In that there are here recitations to Agni, to Usas, to Indra, then why do they call it the Acvina?’ (It is) because the Agvins won the race, the Acvins attained it. In that the Agvins won the race, the Acvins attained it, therefore they call it the Acvina. He attains whatever he desires, who knows thus.
iv. 9 (xvii. 3). By meansof a mule chariot Agni ran the race; as he drove on he burned their wombs; therefore they conceive not. With ruddy cows Usas ran the race; therefore, when dawn has come, there is a ruddy glow ; the form of Usas. With a horse chariot Indra ran the race ; therefore it as neighing aloud and resounding is the symbol of lordly power; for it is connected with Indra. With an ass chariot the Agvins won, the Aovins attained ; in that the Agvins won, the Acvins attained, therefore is his speed outworn, his energy spent; he is here the least swift of all beaste of burden ; but they did not take the strength of his seed ; therefore has he virility and
2 RY. vi. 15.18; AQS. vi. 5.6; CCS. ix.20.7. 3 See ACS. vi. 5. 18 for his share ; it follows ® RV. x. 18. 8. the verses to Sirya. So COS. ix. 20. 24.
iv. 9—] The Soma Sacrifice [204
possesses a double seed. ‘Seven metres should he use in reciting to Surya’, they say, ‘as in (the recitations) to Agni, Usas, and the Agcvins; the worlds of the gods are seven; he prospers in all the worlds of the gods.’ That is not to be regarded. Three only should he use in recitation ; three are these threefold worlds; (they serve) to win these worlds. They say ‘He! should begin those for Sirya with “ Up this all-knower”.’ That is not to be regarded. That would be as if one having gone should miss the goal. He should begin ? with ‘ Let Sairya protect us from the sky’; that is as if one having gone should reach the goal. He recites second ‘ Up this allknower’. ‘The radiant countenance of the gods hath come forth’ is a Tristubh*. Yonder (sun) rises as the radiant one of the gods; therefore he recites this. ‘Homage to the eye of Mitra and Varuna’ is in Jagati ‘; this has a Pada containing a benediction; verily thus he invokes a benediction for himself and the sacrificer.
iv. 10 (xvii. 4.) They say ‘Siirya should not be passed over in recitation ; the Brhati should not be passed over; if he were to pass over Stirya, he would pass over splendour; if he were to pass over the Brhati, he would pass over the breaths.’ ‘O Indra bear to us inspiration’ he recites as a Pragatha toIndra.! ‘Guide us, O much invoked, in this way; alive may we attain the light’ (he says); the light is yonder (sun); thereby he does not pass over Sirya. Moreover in that it is a Pragatha in Brhati, thereby he does not pass over the Brhati. In? ‘Towards thee, O hero, we utter praise’ he recites the basis of the Rathantara (Séman); they chant to the Rathantara the Sandhi for the Agvina; in that he recites the basis of the Rathantara, it is to provide the Rathantara with its basis. ‘Lord of this world, beholding the light’ (he says) ; yonder (sun) is he who beholds the light; thereby he does not pass over Sirya. Moreover, in that it is a Pragaitha in Brhati, thereby he does not pass over the Brhati. In® ‘Many, sun-eyed’ he recites a Pragétha to Mitra and Varuna; Mitra is the day, Varuna the night; both day and night does he lay hold on, who undertakes the Atirdtra. In that he recites a Pragadtha to Mitra and Varuna, verily thus he establishes him in day and night. ‘Sun-eyed ’ (he says); thereby he does not pass over Surya. Moreover, in that it is a Pragatha in Brhati, thereby he does not pass over the Brhati. In ‘May the two great ones, sky and earth, for us’ and ‘ For they, sky and earth, all weal-producing’ he recites (two verses *) to sky and earth; sky and earth 1 RV. i. 50; ACS. vi. 5. 18; CCS. ix. 20.21, iv. 10. } RV. vii. 82. 26, 27; AQS. .vi. 5. 18;
which omits RV. x. 158. GCS. ix. 20. 24. 2 RV. x. 158; ACS. vi. 5. 18. 2 RV. vii. 82. 22 and 27; AQS. vi. 5. 18. 8 RV. i. 115; ACS. vi. 5.18; OCS. ix. 20,22, * RV. vii. 66. 10 and 11; AQS. vi. 5. 18.
« RY. x. 87; ACS. vi. 5. 18; CCS. ix. 20.28. « RV. i. 22. 18 and 160, 1; AQS. vi. 5. 18; COS. ix. 20. 25 has i. 22, 18-15.
- The Agvina Castra (—iv. 11
are supports ; this (earth) is a support here, yonder (sun) yonder. In that he recites (two verses) to sky and earth, verily thus he establishes him in sky and earth. ‘The god, the goddess, according to the law, Sirya, the pure ’ (he says); thereby he praises Siirya. Moreover, in that (the two verses) Gayatri and Jagati make up two Brhatis, thereby he does not pass over the Brhati. In
‘Goddess of all the perishable kind Who shall not be wrath, nor seize (us),’
he recites (a verse) of two Padas®. The Acvina they used to call a litany in which (the funeral) pyre is piled. Nirrti with her noose used to await (thinking) ‘ When the Hotr concludes, then shall I let loose my nooses against him.’ Then indeed Brhaspati saw (this verse) of two Padas. ‘ Who shall not be wrath, nor seize (us)’; therewith he cast below the nooses of Nirrti with the nooses; in that the Hotr recites (this verse) of two Padas, verily thus he casts below the noosesof Nirrti with the nooses; verily thus in safety the Hotr is released, with full life, for fullness of life; a full life he lives who knows thus. ‘Of all the perishable kind’ (he says); yonder (sun) causes to perish as it were; thereby he does not pass over Siirya. Moreover in (the verse) of two Padas is man’s metre; it includes all the metres; thereby he does not pass over the Brhati.
iv. 11 (xvii. 5). He concludes with a verse to Brahmanaspati; Brhaspati is the holy power; verily thus at the end he establishes him in the holy power. With! ‘To the father, with all the gods, the strong’ should he conclude who desires offspring and cattle. ‘O Brhaspati, with good offspring, with heroes’ (he says) ; by offspring he has good offspring and heroes. ‘ Let us be lords of wealth’ (he says); he becomes possessed of offspring, of cattle, of wealth, of heroes, when one knowing thus concludes with this (verse). With *‘O Brhaspati, that which may surpass the foe’ he should conclude, who desires brilliance and splendour; beyond all others he deserves splendour. ‘ Brilliant’ (he says) ; ‘ Brilliantly splendour shines’ (they say) ; splendour shines as it were. ‘That shall shine with radiance, O thou born of holy order’ (he says) ; splendour is brilliant. ‘Upon us do thou confer varied wealth ’ (he says); splendour is radiant as it were. Resplendent and glorious becomes he, when one knowing thus concludes with this (verse). Therefore he who knows thus should conclude with this (verse). (It is addressed) to Brahmanaspati; thereby he does not pass over Strya. In that he recites thrice (this) Tristubh and it includes all the metres, thereby he does
6 Not in RV.; ACS.vi.5 18; CCS. ix. 20.26, *% RV. ii. 28.15; AQS. vi. 5.19; CCS. ix. 20. which has mrsayasya and grabhah. 27. 1 RV. iv. 50. 6.
lv. 11—] The Soma Sacrifice [206
not pass over the Brhati. With a Gayatri and a Tristubh he should say the vagat call; the Gayatri is the holy power, the Tristubh is strength ; verily thus he unites the holy power with strength. Resplendent and glorious and. full of strength does he become, when one knowing thus with a Gayatri® and a Tristubh* says the vagat call, ‘O Acvins, skilled ones, with Vayu’ and ‘Do ye both drink, O Acvins’. With a Gayatri and a Viré} he should say the vagat call; the Gayatri is the holy power; the Vira] is food; verily thus he unites proper food with the holy power. Resplendent and glorious he becomes, he eats food made edible by the holy power, when one knowing thus says the vasat call with the Gayatri and the Virij. Therefore he who knows thus should say the vwasat call with the Gayatri and the Viraj,° with these (verses), ‘For you the Soma juice is ready to be drunk’ and ‘ Do ye both drink, O Acvins’.
The Caturvinga and Mahdvrata Days.
iv. 12 (xvii. 6). Now? they proceed to the Caturvinca day as the beginning, by it they grasp the year, by it the Stomas and the metres, by it all the deities. Not grasped in that metre, not grasped that deity, which is not grasped on this day. That is why the Arambhaniya has its name. The Stoma is the Caturvinga; that is why the Caturvinga has its name; the half-months are twenty-four; verily thus by half-months they grasp the year. It is an Ukthya; the Ukthas are cattle; (it serves) for the winning of cattle. It has fifteen Stotras, fifteen Castras; it is the month; verily thus by months they grasp the year. These are in the three hundred and sixty Stotriya verses; so many are the days of the year; verily thus by days they grasp the year. ‘The day should be an Agnistoma,’ they say, ‘the year is the Agnistoma; no other than an Agnistoma supports the day or discriminates it.’ If it is an Agnistoma, the three Pavamanas should be Ast&catvarineas, the other Stotras Caturvingas. Here also there are three hundred and sixty Stotriya verses; so many are the days of the year; verily thus by days they grasp the year. It should be an Ukthya; the sacrifice is made perfect by the animal (offering), the Sattra is made perfect by the animal (offering) ; all the Stotras are Caturvingas, for this is openly the Caturvinga day ; therefore let it be an Ukthya.
® RV. i. 46. 15 ; OCS. ix. 20. 84 (optional). Caturvincga as the opening day of the ‘ RV. iii. 58. 7; OCS. ix. 20. 82. Gavim Ayana Sattra, corresponding to
- RV. vii. 68. 2; AQS. vi. 5. 24; COS. ix. 20. the Mahfvrata at the end; see AQS, vii.
- 1-4 ; QOS. xi. 2 seg. 1 AB. iv. 12-14 and KB. xix deal with the
207] The Caturuinga Day [—iv. 14
iv. 18 (xvii. 7). The Saémans are the Brhat and the Rathantara.! These are the two ships which carry across the sacrifice; verily thus by them they cross over the year. The Brhat and the Rathantara are the two feet, this day the head ; verily thus by the two feet they approach the head which is prosperity. The Brhat and Rathantara are the two wings, this day the head; verily thus with the two wings they unite the head, which is prosperity. The two are not both to be laid aside; if they were to lay them both aside, just as a vessel which has parted from its fastening floats moving to either bank, so the performers of Sattras would float, moving to either bank, if they were to lay aside both together. If they were to lay aside the Rathantara, then by the Brhat both are not laid aside; if they were to lay aside this Brhat, then by the Rathantara both are not laid aside. The Vairipa is the Rathantara; the Vairaja is the Brhat; the Cakvara is the Rathantara; the Raivata is the Brhat. So these two become not laid aside both together. Those who knowing thus perform this day (rite), having obtained by the days the year, having obtained it by the half months, having obtained it by the months, having obtained the Stomas and the metres, having obtained all the deities, practising fervour, partaking of the Soma drink, continue pressing (Soma) all the year. Those who straight on* from the day perform the year (rite) they lay upon themselves a, heavy burden, the heavy burden crushes them. He, who having obtained it with the rites straight forward approaches it (with the rites) reversed, attains in safety the other side of the year.®
iv. 14 (xvii. 8), The Mahavrata is the Caturvinca; by means of the Brhaddiva (hymn ') the Hotr pours seed on this day; it on that day with the Mahavrata day he propagates; in a year seed poured is born. Therefore the Brhaddiva is the common Niskevalya (Castra). He having obtained it with the rites straight forward approaches it (with the rites) reversed, who knowing thus approaches this day. In safety he attains the other side of the year who knows thus. He, who knows this side and the other side of the year, in safety attains the other side of the year. The introductory Atiratra is this side, the concluding (Atiratra) is the other side. In safety he attains the other side of the year who knows thus,
' This chapter is intended to show that in to Sfiyana; Haug treats it as merely every case one or other of those Sdmans meaning ‘proceed with’, and takes abhi is used whether in Abhiplava or Prsthya nidadhate as ‘lay down’. The point is Sadahas. The six Samans are based on the as in n. 8. following verses: Rathantara, SV. ii.80,81; *% The second six months are intended to be Brhat, SV. ii. 159, 160; Vairipa, ii. 212, a reverse of the first six. For the ship 218; Vairfija, ii. 277-279; CQdkvara, ii. metaphor cf. AB. vi. 6. 6; CB. iv. 2. 5. 1151-8; Raivata, ii. 484-486. Cf. AB. iv. 10; Lévi, La doctrine du sacriice, p. 88.
15, n. 1, iv. 14. 1 RV. x. 120. For the year cf. Keith,
2 I,e. without change of order according JRAS, 1917, p. 187.
Iv. 14—] The Soma Sacrrfice (208
He, who knows the descent and ascent? of the year, obtains in safety the other side of the year. The introductory Atirétra is the descent, the concluding (Atirétra) the ascent. In safety he attains the other side of the year who knows thus. He, who knows the expiration and the ending * breath of the year, attains in safety the other side of the year. The introductory Atiradtra is the expiration, the concluding (Atiratra) the ending breath. In safety he reaches the other side of the year, who knows thus.
ADHYAYA III The Sadahas and the Visuvant.
iv. 15 (xviii. 1). They proceed with the Stomas, Jyotis, Go, and Ayus; the Jyotis is this world, the Go the atmosphere, the Ayus yonder world. ~ There is the same second set of three days; there are three days, Jyotis, Go, and Ayus; there are three, Go, Ayus, and Jyotis. The Jyotis is this'world, the Jyotis is yonder world. These two Jyotis (days) look together on both sides; thereby they proceed with this set of six days with a Jyotis on either side. In that they proceed with this set of six days with a Jyotis on either side, verily thus they continue to find support on both sides in these two worlds ; in this world and in that world, both. The Abhiplava Sadaha is a circling wheel of the gods. The Agnistomas on the two sides of it are the felloes; the four Ukthyas in the middle are the nave. He goes with it turning wherever he desires; thus in safety he attains the other side of the year who knows thus. He, who knows the first set of six days, in safety attains the other side of the year; (80) he who knows the second, he who knows the third, he who knows the fourth, he who knows the fifth.
iv. 16 (xviii. 2). They perform the first set of six days,’ there are six days ; the seasons are six ; verily thus by the seasons they obtain the year; by the seasons they continue finding support in the year. They perform the second set of six days; these are twelve days; the months are twelve ; verily thus by months they obtain the year; by months they continue finding support in the year. They perform the third set of six days; they are eighteen days ; these are twofold, one set of nine, one set of nine. There are nine
2 Ava® and udrodhanam clearly have this 1 The Abhiplava Sadaha is dealt with in AQS.
sense, from ruh, not rudh, as SAyana and vii. 5-7 and the Prsthya in vii. 10-12;
Haug. The contrast is as in parasiat and viii. 1-4; in OOS. the order is reversed,
avastat. viz. xi. 4-9and x.1-8, Seealso BGS. xvi. 3 The udana here must be the apdna, but used 4,6; ApQS. xxi. 1-8.
for udanitya as suggested by Saéyana. iv. 16.! See AGS. xi. 7; GCS. xiii. 19,
209] The Gavam Ayana (—Iv. 17
breaths, nine worlds of heaven; verily thus they obtain the breaths and the worlds of heaven; verily thus they continue finding support in the breaths and the worlds of heaven. They perform the fourth set of six days; these are twenty-four days; the half-months are twenty-four ; verily thus by half-months they obtain the year; by half-months they continue finding support in the year. They perform the fifth set of six days; they are thirty days; the Viraj has thirty syllables; proper food is the Viraj ; verily thus they continue producing the Viraéj month by month. Desiring proper food they performed the sacrificial session.2 In that they continue producing the Viréj month by month, verily thus they continue winning proper food month by month, for the world and for that, for both,
iv. 17 (xviii. 8). They proceed with the way of the cows;! the Adityas are the cows; verily thus they proceed with the way of the Adityas. The cows performed a sacrificial session seeking to win hoofs and horns; in the tenth month their hoofs and horns came into being. They said ‘That desire for which we have consecrated ourselves we have obtained; let us cease.’ Those that ceased are those possessed of horns. Those who performed, (thinking) ‘ We will complete the year’, they had only mock horns, these are the hornless ; but they produced * strength. Therefore they having made up all the seasons, then cease, for they produced strength. Dear to all are cows, beloved by all. Dear to all, beloved by all, does he become who knows thus. The Adityas and the Aigirases contended for the world of heaven,’ ‘ We will go first, we’; the Adityas went first to the world of heaven, behind the Afigirases by sixty years. The way of the Adityas is thus,‘ an introductory Atiratra, the Caturvinga Ukthya, all the Abhiplava Sadahas, other Aksyant® days; the way of the Ajgirases is thus, an
clause 7 is not inserted, but it can easily be taken in its usual sense, S&yana’s attempt to make it allude to the mode of the Gavim Ayana is absurd. The Sattras are quite different in AQS. xii.
2 Asate would seem more natural, but the imperfect may convey the view in the minds of those performing the Sattra when they undertook it.
1 For this see TS. vil. 5. 1. 2; PB. iv. 1.
Aufrecht considers that na must be read as apparently by Séyana; the alternative is to read agraddhayd crigdyi as one term as suggested by BR. or to take pravartanta as = ‘fell off’. Cf. Keith, Taitirtya Samhité, 1. xoviii, xcix. Lévi (Za doctrine du sacrifice, p. 111) renders the TS. passage without commenting on the sense.
asanvan is obvious (as in TS.) but needless
as asunvan makes sense.
® Cf. OB. xii. 2.2. 9. 4 yatha vd is odd; vd=rai has just before
occurred, but yatkd seems needless and in
37 [n.0.s, 26]
1.15 QQS. xiii. 21, 22.
5 This word is doubtful. Aufrecht takes it as
‘stattige umwandelbare Tage’ (= dkgiyanti). S&yana cites Baudhayana as restricting it to the Abhijit, Visuvant, Vigvajit, the tenth day (ofthe Dvadaca&ha), the Mah&vrata and the concluding Atiratra; Calika as including in it all save the Sadahas, and Aupamanyava as including in it all save the Sadahas and the tenth day. Cf. ApQS. xxiii. 9. 16; CB. xii. 2. 8.1; Eggeling, SBE. xxv. 155, 166; Weber, Ind. Stud. ix. 282.
iv. 17—] The Soma Sacrifice [210
introductory Atiratra, the Caturvinca Ukthya, all the Prsthya Sadahas, other Aksyant days. The Abhiplava Sadaha is the path that leads straight to the world of heaven; again the Prsthya Sadaha is a great circuitous route to the world of heaven. In that they proceed with both, and going by both he comes to no ill, (it serves) to obtain both desires, that in the Abhiplava Sadaha and that in the Prsthya.°®
iv. 18 (xviii. 4). They perform the Ekavinca day, the Visuvant,' in the middle of the year; by the Ekavinca the gods raised up the sun to the world of heaven; it is here the Ekavinca; below this Divakirtya are ten days, ten above; in the middle is the Ekavinga resting on both sides in the Viraéj, for on both sides does he find support in the Viréj. Therefore he going between these worlds does not shake. The gods were afraid of this Aditya falling down from the world of heaven; him with three worlds of heaven from below they propped up; the three worlds of heaven are the Stomas. They were afraid of his falling away up; him with three worlds of heaven from above they propped up; the three worlds of heaven are the Stomas. Thus below there are three Saptadaca (Stomas), three above; in the middle is the Ekavinca on both sides supported by the Svara Samans, for he is supported on both sides by the Svara Simans.? Therefore he going between these worlds does not shake. The gods were afraid of this Aditya falling from the world of heaven ;* him with the highest worlds of heaven they propped up from below; the highest worlds of heaven are the Stomas. They were afraid of his falling away up; him with the highest worlds of heaven they propped up from above; the highest worlds of heaven are the Stomas. Thus there are three Saptadaga (Stomas) below, three above. Making them up by twos they are three Catustrincas ; the Catustrinca is the highest of the Stomas. Placed over these it gives heat, for he placed over these gives heat. He is higher than all this that has been and will be ; he shines over all this whatever there is here; he is higher; thus he becomes who knows thus higher than he than whom he desires to be higher.
iv. 19 (xviii. 5). They perform the Svara Samans; the Svara Samans are these worlds. They saved these worlds with the Svara Samans ; that is why
- The Gavim Ayana has a mixture of four a Dacaratra ; the Mah&vrata and Udaya- Abhiplavas and a Prethya in the month ; niya, with variants. see AQS. xi. 7.1 seg. It is Priyantya; } AB. iv. 18-22 and KB. xxv. 1-10 deal with Caturvifica ; 5 months of 4 Abhiplavas the Visuvant and connected rites; see and 1 Prsethya Sadaha; 8 Abhiplavas, AQS. viii. 5-7; OCS xi. 18. 1 Prethya, Abhijit,8 Svara Simans; Visu- * For these as Saptadacas see TB. i. 2, 2.1. vant; 8Svara Simans, Vigvajit, 1 Prsthya, Cf. AQS. viii. 5. 10 seg. ; OCS. xi. 11, 12.
8 Abhiplavas; 4 months of 1 Prethya ‘* Cf. PB. iv. 6. 8 which has avapdddt. and4 Abhiplavas ; 8 Abhiplavas, Go, Ayus, 7
211} The Ekavinca and the Svara Sdmans (—iv. 20
the Svara Sémans have their name. In that they perform the Svara Samans, they give him a share in these worlds. The gods were afraid of the sinking down of these Saptadacas, ‘The Stomas are alike and unprotected ; let them not sink down.’ They secured them with all the Stomas from below, with all the Prsthas from above; in that the Abhijit with all the Stomas is below, the Vicvajit with all the Prsthas above, thus they secure the Saptadacas on both sides for security and to prevent sinking down.' The gods were afraid of this Aditya falling from the world of heaven, they fastened him up with five ropes; the Divadkirtya (Samans) are the ropes; the Prstha is the Maha-Divakirtya,*? the Saman of the Brahmanéacchahsin is the Vikarna,® the Agnistoma Siman is the Bhisa,‘ the Brhat and Rathantara are those of the Pavamanas; thus they fasten up Aditya with five ropes, for support, to avoid falling down. When the sun has arisen, he should recite the morning litany, for all the day (rite) is to be performed during the day time. They should offer as the victim to Siirya (an animal) without blemish and white, in addition to (the victim) for the pressing, for this day has Siirya as itsdeity. He should recite twenty-one kindling verses,® for this day is openly the Ekavinga. Having recited fiftyone or fifty-two® he places a Nivid in the middle; so many after he recites. Man has a hundred (years of) life, a hundred powers, and a hundred strengths; verily thus he confers upon him life, strength, and power.
iv. 20 (xviii. 6). He mounts the difficult mounting ; the difficult mounting is the world of heaven; verily thus he mounts the world of heaven who knows thus. As to its being the difficult mounting, he that gives heat yonder is hard to mount, and whoever goes there, in that he mounts the difficult mounting, verily thus he mounts him. He mounts (with a verse *) containing (the word) ‘gander’, ‘The gander seated in purity’; he is the gander seated in purity. ‘The Vasu seated in the atmosphere’ (he says) ; he is the Vasu seated in the atmosphere. ‘The Hotr seated at the altar’ (he says); he is the Hotr seated at the altar. ‘The guest seated in the heuse ' (he says) ; he is the guest seated in the house. ‘Seated among men’
1 The Visuvant day is preceded by (1) the Abhi- the Sth or 9th verse ; see AQS. viii. 6. 18 jit, (2) the Svara SA&mans, and followed with comm. by (1) Svara Sémans, (2) the Vigvajit. iv. 20.! RV. iv. 40.5. Cf. KB. xxv. 7; Lévi, ‘3 On RV. x. 170. 1. 8; SV. ii. 802-804; ACS. La doctrine du sacrifice, pp. 88, 89. For the viii. 6. 7, 8; contrast COS. xi. 18. 24. mode of recitation see AQS. viii. 2, 18-15 ; 3 On RV. vi. 8 1-8; Ar. iii. 8-10. 6. 14, 15; it is first by Padas, then by “ The same verses as in n.8 are used according half-verses, then by three Padas, then by to Séyana and ACS. viii. 6. 22; QQS. xi. the whole verse, and then in descending 18. 28. order. Cf. OOS. xi. 14. 18; xii. 11. 12. ) See AQS. viii. 6.8; RV. iii. 37. 5-10. The recitation of the Tarksya takes place
¢ I. e. RV. i. 81 is to be divided either after at the end of the Niskevalya.
Iv. 20—] The Soma Sacrifice [212 |
(he says); he is seated among men. ‘Seated in the best (abode) ’ (he says) ; he is seated in the best (abode); the best of abodes is that in which seated he gives heat. ‘Seated in holy order’ (he says); he is seated in truth. ‘Seated is the sky’ (he says); he is seated in the sky; the sky is that seat in which seated he gives heat. ‘Born of the waters’ (he says) ; he is born of the waters; from the waters he rises in the morning, into the waters he enters at evening. ‘Born of the cow’ (he says); he is born of the cow.’ Born of holy order’ (he says); he is born of truth. ‘Born of the mountain’ (he says); he is born of the mountain. ‘Holy order’ (he says) ; he is truth. He is all these things. In the metres this (verse) is most manifestly as it were a symbol of him. Therefore, whenever he performs the difficult mounting, should he mount with (the verse) containing (the word) ‘gander’, With the Tarksya? (hymn) should he mount for one desiring the heaven. Tarksya aforetime made the journey when yonder the Gayatri in the form of an eagle brought the Soma. Thus, just as one makes one knowing the place a guide on a journey, so is it in that (he mounts) with the Tarksya: he who blows is Tarksya; he is the bearer to the world of heaven. ‘This steed, god-strengthened’ (he says) ; he is the steed, god-strengthened. ‘Enduring, the bearer of the cars’ (he says); he bears across enduring, for he at once crosses these worlds. ‘ With chariot rim unharmed, the warrior, swift’ (he says); he is the one with chariot rim unharmed, the warrior, swift. ‘For safety’ (he says); he invokes safety. ‘Tarksya let us summon hither’ (he says); verily thus he summons him. With ‘Invoking by sacrifice the favour as of Indra for safety’ he invokes safety. ‘Like a ship let us mount’ (he says); verily thus he mounts it for the attainment, the winning, the arrival at the world of heaven. ‘ Like the two broad ones, wide, large, deep, may we not be harmed at your going and coming’ (he says); verily thus he recites for these two, when going to and returning.®
‘He who at once with his glory over the five peoples Like Strya with his light over the waters extendeth’
(he says); openly he mentions the sun.
‘ A thousandfold, a hundredfold bestowing, is his onset ; They cannot stay him like a young dart’
(he says); verily thus he invokes a benediction for himself and the sacrificers.
- RV. x. 178: it has 8 verses; here cited in *° The root here in megyan explains Dhdtupdtha, full. xxxiv. 18, mi 1 or 10.
- The Dirohana and the Tarksya [—iv. 22
iv. 21 (xvii. 7). Having uttered the call, he mounts the difficult mounting; the difficult mounting is the world of heaven; the call is speech ; speech is the holy power; in that he calls, thus with the call as the holy power he mounts the world of heaven. He mounts by Padas first; thus he obtains this world; then by half-verses ; thus he obtains the atmosphere; then by three Padas; thus he obtains yonder world; then with the whole (verse) ; thus he who gives heat here finds support in this (world). By three Padas he descends as one holding a branch;! thus he finds support in yonder world; by half-verses (he descends; thus he finds support) in the atmosphere; by Padas (he descends; thus he finds support) in this world. Thus, having obtained the world of heaven, the sacrificers find support in this world. For those who desire one only, (the world of) heaven, he should mount in the forward direction only; they will conquer the world of heaven, but they will not have long to live in the world. Pairing hymns are recited, Tristubh and Jagati; cattle are pairing; the metres are cattle; (verily they serve) to win cattle.
iv. 22 (xviii. 8). The Visuvant is like a man; the first half of the Visuvant is like the right half of a man; the second half of the Visuvant is like! the left half; therefore they call it the latter. The Visuvant is the head of a man standing on the level; man is composed of (two) sections; thus there is seen in the middle of his head a suture as it were. They say ‘On the Visuvant alone should he perform (the recitations of) the day ; the Visuvant is the Uktha of Ukthas; (holding that) “ The Visuvant is that which has the Viguvant (Castra)’’ they become the head, they attain preeminence. That is not to be regarded. He should recite it only in the year ; verily thus they keep holding the seed for a year. Whatever seeds are born before the year, of five months or six months, these wither; they do not profit by them; those that are born in ten months ora year, by these they profit. Therefore should he recite it inthe year, for the year contains this day; as the year they obtain this day. He smites away evil by the year, by the Visuvant; from the limbs he drives away evil by the months, from the head by the Visuvant. He smites away evil by the year, by the Viguvant, who knows thus. As additional to (the victim) * for the pressing, they should offer to Vigvakarman a bull of two colours, variegated on both
1 Cf. PB. xviii. 10. 10: yatha cakhdydh pakham its use ata Sattra only (eva), the Visuvant dlambham updearohed evam efenemam lokam having its full meaning onlyas the middle updvarohati pratisthdyat. day of such a rite. SoSaéyana who, however,
iv. 22.} The first view, here rejected, must have takes viguvdn viguodn iii merely as saying held that the Visuvant rite might be per- that the ‘udmegasamkranti is thus called. formed always asa specialriteonthatday 7? Nar&yana on AGS. viii. 6. 4 makes this an and not merely as part of a Sattra. The additional, S&yana has a_ substituted
second view of the text appears to allow victim.
iv. 22—] The Soma Sacrifice [214
sides, on the Mahavrata day. Indra having slain Vrtra became Vigvakarman ; Prajapati having created offspring became Vigvakarman; Vi¢vakarman is the year; verily thus Indra whose self it is, Prajépati, the year, Vigvakarman, they obtain; verily thus in Indra whose self it is, Prajapati, the year, Vigvakarman, they find support at the end. He finds support who knows thus.
ADHYAYA IV The Dvadagaha.
iv, 23 (xix. 1). Prajapati felt desire ‘May I be propagated, may I become greater. He practised fervour; he, having practised fervour, saw the twelve-day (rite) in the limbs and the breaths of his self; he meted it out from the limbs and the breaths of his self twelvefold; he grasped it, and sacrificed with it. Then indeed he prospered himself, he was propagated with offspring and cattle. He prospers himself, he is propagated with offspring and cattle who knows thus. He felt desire, ‘How can I now, having encircled the twelve-day (rite) with the Gayatri on all sides, prosper with all prosperity?’ It he encircled in front with brilliance, in the middle with the metres, at the last with the syllables; having encircled the twelve-day (rite) with the Gayatri on all sides he prospers with all prosperity. With all prosperity he prospers, who knows thus. He who knows the Gayatri as possessed of wings, of eyes, of light, and? of brilliance, goes to the world of heaven with the Gayatri as possessed of wings, of eyes, of light, and of brilliance; the twelve-day (rite) is the Gayatri as possessed of wings, of eyes, of light, and of brilliance. The two Atiratras on either side are the wings;* the two Agnistomas within are the two eyes; the eight Ukthyas in the middle are the body. With the Gayatri as possessed of wings, of eyes, of light, and of brilliance, he goes to the world of heaven, who knows thus.
iv. 24 (xix. 2). The twelve-day (rite) consists of three sets of three days, the tenth day and two Atiratras. For twelve days is he consecrated ;* verily through them he becomes fit for sacrifice. He performs Upasads for twelve nights; verily with them he shakes clear his body. Having pressed for twelve days continuously, having become born anew, having shaken clear his body, pure and purified, he goes to the gods who
1 For the Dvadac&ha see ACS. x.5; QOS. x. either in the sense of exclusion or limit For the beginning cf. TS. vii. 2. 9. 1. (maryddd); it is acoepted as exclusive 2 See ACS. x. 5. 10: atirdtram agre 'thagnigtomam by Delbriick, Altind. Synt. p. 452, n. 1.
athasté ukthydn athagnistomam athdtirdwam. * Cf. Eggeling, SBE. xxvi. 442, n. 1. iv. 24. } 4 according to S&iyana is used here
215] The Dvadagaha [—iv. 26
knows thus. The twelve-day (rite) is one of thirty-six days; the Brhati has thirty-six syllables; the twelve-day (rite) is the way of the Brhati; by means of the Brhati the gods attained these worlds. They attained this world with ten syllables, the atmosphere with ten, the sky with ten, the four quarters with four; with two they found support in this world. He finds support who knows thus. They say ‘Seeing that other metres are greater and have more syllables, then why do they call it the Brhati?’ Since by it the gods attained these worlds. They attained this world with ten syllables, the atmosphere with ten, the sky with ten, the four quarters with four; verily with two they found support in this world; therefore do they call it the Brhati. He attains whatever he desires who knows thus.
iv. 25 (xix. 3). The twelve-day (rite) is a sacrifice of Prajapati; Prajapati at first sacrificed with this twelve-day (rite). He said to the seasons and to the months ‘ Make sacrifice for me with the twelve-day (rite). Having caused him to consecrate himself, having made him move where he could not depart, they said to him ‘Give to us; then shall we sacrifice for thee.’ To them he gave sap and strength; sap is deposited in the seasons and in the months; they made sacrifice for him when giving; therefore should sacrifice be made for one when giving; they made sacrifice for him when receiving ; therefore should sacrifice be made by one receiving. Both prosper, those who knowing thus sacrifice and make sacrifice. These seasons and months thought themselves heavy having received (gifts) at the twelve-day (rite); they said to Prajaépati ‘Make sacrifice for us with the twelve-day rite. ‘Be it so’, he replied, ‘Do you consecrate yourselves.’ Those of the first half consecrated themselves first; they smote away evil; therefore they are the daylight as it were, for the daylight as it were are those who have smitten away evil. Those of the second half consecrated themselves next; they did not at all smite away evil ; therefore they are darkness as it were, for darkness as it were are those who have not smitten away evil. Therefore one who knows thus should ever seek to be first consecrated when men consecrate themselves. He smites away evil who knows thus. Prajapati as the year found support in the seasons and the months; these seasons and months found support in Prajapati as the year; these find support in one another. So he who sacrifices with the twelve-day (rite) finds support in the priest. Therefore they say ‘No evil man should be sacrificed for with the twelve-day (rite), (thinking) “Let not this one find support in me.”’ The twelve-day (rite) is the oldest sacrifice, for the oldest of the gods it was who in the beginning sacrificed with it. The twelve-day (rite) is the best sacrifice, for it was the best of the gods who in the beginning sacrificed
\
1V. 25—| The Soma Sacrifice (216
with it. The oldest and the best should sacrifice; here there becomes a good season. No evil man should be sacrificed for with the twelveday (rite), (thinking) ‘Let not this one find support in me.’ The gods did not admit the seniority and superiority of Indra; he said to Brhaspati ‘Make sacrifice for me with the twelve-day (rite). For him he made sacrifice; then indeed did the gods admit his seniority and superiority. His superiority and seniority they admit, and his pre-eminence his own (people) accord, who knows thus. The first set of three days is in ascending order, the middle transverse, the last in descending order.! In that the first set of three days is in ascending order, therefore Agni here is kindled upwards, for his quarter is upwards; in that the middle is transverse, therefore Vayu here blows transversely, the waters flow transversely, for his quarter is the transverse; in that the last is in descending order, therefore yonder sun gives heat downward, it rains downward, and the constellations (shine) downward, for his regionisdownward. ‘These worlds are in unison ; these sets of three days are in unison ; in unison for him these worlds shine with prosperity, who knows thus.
iv. 26 (xix. 4). Consecration departed from the gods; it they sought to grasp with the two months of spring; it they could not obtain with the two months of spring. It they sought to grasp with the two months of summer, of the rainy season, of autumn, of winter; it they could not obtain with the months of winter. It they sought to grasp with the two months of the cool season; it they obtained with the two months of the cool season. He obtains whom he seeks to obtain, his enemy obtains him not, who knows thus. Therefore he to whom the consecration for the sacrificial season may condescend! should consecrate himself when these two months of the cool season have arrived. Obviously thus does he consecrate himself, when consecration has arrived; manifestly he encircles consecration. Therefore in these months of the cool season the cattle of the village and of the wild become thin and shaggy; verily thus they acquire the form of consecration. Before the consecration he offers a victim to Prajapati; first he should recite seventeen kindling verses ; Prajapati is seventeenfold; (they serve) to obtain Prajapati. The Apris verses for it are by Jamadagni.? They say ‘Seeing that in the case of the other victims the Apris are according to the (ancestral) seer, then why
1 The metres for the three pressings vary iv. 26. ! The Dv&dag&ha is here treated as a from (1) Gayatri, Tristubh, and Jagatito Sattra. (2) Jagati, Gayatri, and Tristubh and(8) * RV.x.110. Cf. Max Miller, dnc. Sansk. Lit. Tristubh, Jagati, and Gayatri. p. 466; Weber, Ind. Stud. x. 88 seg. ; ACS. vii. 2. 6-8; OOS. v. 16.5, 6.
- The Dvdadagaha [—iv. 27
in this case are the verses by Jamadagni used by all?’ The verses by Jamadagni are of all forms, all perfect; the victim is of all forms, all perfect; in that they are verses by Jamadagni (they serve) to secure the possession of all forms, all perfections. The cake offering for the victim 1s for Vayu. They say ‘Seeing that the victim is for other deities also, then why is the cake offering for the victim performed for Vayu.’ ‘The sacrifice is Prajaépati, to prevent the exhaustion of the sacrifice’ he should reply. In that it is for Vayu, thereby he does not depart from Prajapati, for Prajépati is Vayu. It is declared by the seer® ‘Prajapati, the blowing.’ If it is a sacrificial session, they should offer after depositing the fires together, all should be consecrated, all should press. With spring he ends; spring is strength; verily thus he ends with sap and strength.
iv. 27 (xix. 5). The metres desired one another's abode; the Gayatri desired the abode of the Tristubh and the Jagati, the Tristubh that of the Gayatri and the Jagati, and the Jagati that of the Gayatri and the Trigtubh. Then indeed did Prajaépati see this twelve-day (rite) with the metres transposed; he grasped it and sacrificed with it. Thereby he made the metres attain all their desires. He attains all desires who knows thus. He transposes the metres to avoid exhaustion. Verily he transposes the metres. Just as in the world men go with relays of fresh horses or oxen, so with relays of fresh metres they go to the world of heaven, in that he transposes the metres. These two worlds were together ; they went apart; no rain fell, there was no heat; the five folks were not in harmony.' The gods brought them together; they uniting performed the divine marriage. By means of the Rathantara this (earth) quickens yonder (sky); by the Brhati yonder (sky) this (earth); by the Naudhasa ? this quickens that; by the Cyaita that this. With smoke this quickens that; with rain that this. This placed in that the place of sacrifice to the gods; cattle that in this. In that this placed the place of sacrifice to the gods, in that there is dark as it were in the moon. Therefore on the waxing fortnights they sacrifice as they desire to win that. Yonder (sky) placed salt in the (earth) ; as to this Tura Kavaseya said ‘Salt is nutriment, O my dear Janamejays.’* Therefore here also men considering a place for cattle ask ‘Are there salts there?’ for salt is nutriment. Yonder
3 RV. ix. 5. 9. S T.e. to see more distinctly as the moon 1 Cf. PB. vii. 10. 1, and for the vyitha of the waxes the black spot.
metres KB. xxvii. 1. 4 Ka Saéyana takes as an interrogation, and is 2 These are, according to Sayana, SV. ii. 299- followed by Haug,
801 ; ii. 168, 164.
23 [mos 25]
iv. 37—] The Soma Sacrifice [218
world turned to this world; then were sky and earth born; neither from the atmosphere (comes) the sky,° nor from the atmosphere earth.
lv. 28 (xix. 6). In the beginning there were here the Brhat and the Rathantara ; they were speech and mind; the Rathantara speech, the Brhat mind; the Brhat as first born despised the Rathantara; the Rathantara conceived and produced the Vairiipa; having become two, the Rathantara and the Vairiipa, they despised the Brhat. Then the Brhat conceived and produced the Vairaja; having become two, the Brhat and the Vairaja, they despised the Rathantara and the Vairiipa. Then the Rathantara conceived and produced the Cakvara; these having become three, the Rathantara and the Vairipa and the Cakvara, despised the Brhat and the Vairaja. The Brhat conceived and produced the Raivata. These three and those three were the Prsthas. The three metres were not enough for six Prsthas. The Gayatri conceived and produced the Anustubh; the Trigtubh conceived and produced the Pankti; the Jagati conceived and produced the Atichandas. These three and those three others were the six metres; the Prsthas were six; thus they came into order. The sacrifice is in order; (all) is in order for that folk where one knowing thus this ordering of the metres and the Prsthas consecrates himself.
ADHYAYA V The Prsthya Sadaha.
iv. 29 (xx. 1). Agni! as deity bears the first day, the Trivrt Stoma, the Rathantara Saéman, the Gayatri metre. With it according to the deity, the Stoma, the Séman, the metre, he prospers who knows thus. That which has (the words) ‘ hither’ and ‘forward’ is a symbol of the first day. That which contains (the word) ‘ yoke ’, (the word) ‘car’, (the word) ‘swift’, (the word) ‘drink ’, (the fact) that the deity is mentioned in the first Pada, that this world is referred to, that which is connected with the Rathantara, which is connected with the Gayatri, the future tense, these are the symbols of the first day. ‘Advancing forward up to the sacrifice’ is the Ajya? of the first day ; (the word) ‘ forward ’ on the first day is a symbol of the first day. ‘O Vayu, come hither, O lovely one’ is the Praiiga®; (the word) ‘hither’
5 dydvd is here probably merely =‘ sky’, and Prethya Sadaha. Cf. AQS. vii. 10-12; not as usual ‘sky and earth’. The use viii. 1-4 ; GCS. x. 1-8. is natural, as it is merely an analysis of * RV. i. 74; AQS. vii. 10.8; QOS. x. 2 2. dvdvdprthivi. | 3 RV. i. 2 and 8; AQS. v. 10. 5; OQS. vii. 1 AB. iv. 29-v. 15 and KB. xxii and xxiii 10. 9. oe
describe in detail the Castras of the
- The Prsthya Sadaha—First Day [—iv. 80
on the first day is a symbol of the first day. ‘Thee like a car forward ’ and ‘ This Soma juice, O bright one, hath been pressed ’ are the strophe and antistrophe * of the Marutvatiya; that which contains (the words) ‘car’ and ‘drink’ on the first day is the symbol of the first day. ‘O Indra come nearer’ is the Pragatha ® invoking Indra; in the first Pada the god is mentioned, on the first day it is a symbol of the first day. ‘Let Brahmanaspati move forward’ is (the Pragatha) to Brahmanaspati ® ; (the word) ‘ forward ’ on the first day is a symbol of the first day. ‘Agni the leader’, ‘Thou, O Soma, with inspiration’ and ‘They swell the waters’ are the inserted verses‘; in the first Padas the deities are mentioned; on the first day it is a symbol of the first day. ‘Forward to Indra, the great’ is the Marutvatiya Pragatha*®; (the word) ‘forward ’ on the first day is a symbol of the first day. ‘Let Indra come hither for help to us’ is the hymn’; (the word) ‘hither’ on the first day is a symbol of the first day. ‘Towards thee, O hero, we utter praise’ and ‘ Towards thee for the first drink’ are the Rathantara as Prstha?’, on the Rathantara day, the first day, it is a symbol of the first day. ‘Since many a time he hath conquered, enduring’ is the inserted verse ;!! in ‘Indra hath made good (@...aprah) his names as slayer of Vrtra’, (the word) ‘hither (a@)’ on the first day is a symbol of the first day. ‘Drink of the pressed juice full of sap’ is the Pragatha’*® of the Saman ; containing (the word) ‘drink’ on the first day it is a symbol of thé first day. In‘ This steed, god-strengthened’ he recites the Tarksya '5 (hymn) before the hymn; Tarksya is safe passage; (verily it serves) to secure safety. Verily he secures a safe journey, he attains the other side of the year who knows thus.
iv, 80 (xx. 2). ‘ Hither to us, O Indra, hither to us, from afar, from near’ is the hymn.! (The word) ‘ hither’ on the first day is a symbol of the first day. In the Niskevalya and Marutvatiya (Castras) (the hymns) in which Nivids are inserted are contiguous, Vamadeva saw those worlds ; to them he flew up with the Sampatas; because he flew up with the Sampatas, thatis why Sampatas have their name. In that he repeats the two Sampitas on the first day, (it is) for the attaining, the securing, the union with, the world of heaven.
4 RV. viii. 68, 1-8 and 2. 1-8; AQS.v. 14.4; 1° RV. vii. 82. 22 and 28; viii. 8. 7 and 8;
COS. vii. 19. 8. AQS. v. 15. 2 as applied by vii. 5. 2 seg. ; ’ RV. viii. 58. 5 and 6; AQS. v. 14.5; OCS. COS. vii. 20. 8.
vii. 19. 10. N RV. x. 74. 6 (already cited in AB. iii. 22) ; 6 RV. i. 40. 8 and 4; AQS. v. 14. 6; OOS. vii. Ags. v. 15. 21; QQS. vii. 20. 5.
19, 11. 12 RV. vi. 46. 9 and 10 ; AQS, vii. 8. 19; OOS. 7 RV. iii, 20. 4; i. 91. 2; i. 64. 6 (already x, 4. 10.
cited in AB. iii. 18) ; ACS. v. 14. 17. 18 RV. x. 178 (cited above in AB. iv. 20) ; § RV. viii. 89.8 and 4; AQS. v. 14. 18. AGS. vii. 1. 18.
: RV. iv. 21; AQS. vii. 5.18; CGS.x.2.4. 3 RV. iv. 20; AQS. vii. 5.18; QOS. x. 2. 5.
iv. 30—] The Soma Sacrifice (220
‘That of Savitr we choose’ and ‘To-day for us, O god Savitr ’are the strophe and antistrophe of the Vaic¢vadeva’; on the Rathantara day, on the first day, (it is) a symbol of the first day. ‘They yoke their mind, they also yoke their thoughts’ is (the hymn) to Savitr®; containing (the word) ‘ yoke’ (it is) on the first day a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth ‘; “ forward” on the first day is a symbol of the first day. ‘Here, here, in mind is your relationship, O heroes’ is (the hymn) to the Rbhus*; (the words) ‘hither ’ and ‘ forward’ are symbols of the first day ; ‘if (the word) “forward” had been used throughout, the sacrificers would have gone out forward from this world’ (they say). In that on the first day he recites as (hymn) to the Rbhus, ‘ Here, here, in mind is your relationship, O heroes’, and ‘here, here’ is this world, verily thus he makes them remain in this world. ‘The gods I invoke of great fame for safety’ is (the hymn) to the All-gods®; in the first Pada the gods are mentioned; on the first day (this is) a symbol of the first day. A long journey are they about to go who perform the year (session) or the twelve-day (rite). In that he recites as (the hymn) to — the All-gods on the first day ‘The gods I invoke of great fame for safety ’, (it serves) to secure safety. Verily thus he secures a safe passage; in safety he attains the other side of the year who knows thus and those for whom one as Hotr knowing thus recites on the first day as (the hymn) to the All-gods ‘The gods I invoke of great fame for safety’. ‘To Vaicvanara, with broad radiance, bard’ is the beginning of the Agnimaruta ;” in the first Pada the deity is mentioned ; on the first day (this is) a symbol of the first day. ‘Forward pressing, mighty, and resounding’ is (the hymn) to the Maruts*; (the word) ‘forward’ on the first day is a symbol of the first day. ‘To J&tavedas let us[pour the Soma’, (this verse) to Jatavedas ® he recites before the hymn. The verses to Jatavedas are a benediction; (verily it serves) to secure safety. Verily thus he secures a safe passage ; in safety he attains the other side of the year who knows thus. ‘Forward the strong, new, hymn to Agni ’ is (the hymn) to Jatavedas '°; (the word) ‘forward’ on the first day is a symbol of the first day. The Agnimaruta is the same as in the Agnistoma; through that which is performed the same in the sacrifice, offspring breathe together. Therefore the Agnimaruta is the same.
- RV. v. 82. 1-Band4-6; ACS.v. 18.5; GOS. * Rv. x. 66; AQS. vii. 5. 28. viii. 8. 8. " RY. iii. 8; AGS. v. 20. 6 ; CQS. viii. 6. 2. ) RV. v. 8.1; AQS. vii. 5.28; O9S.x.2.7. © RV. i. 87; AQS. v. 20.6; OOS, viii. 6. 4.
- RV. i. 159; AQS. v. 18.5; QQS. viii. 8.11. % RV. i. 99.1; AQS. vii. 1. 14. 5 RV. iii, 60; AQS. vii. 5. 28 (tt catasrah); 1° RV. t. 148; ACS. v. 20.6; OQS. viii. 6. 6. COS. x. 3. 7.
- The Prsthya Sadaha—Second Day —
iv. 81 (xx. 3). Indra as deity supports the second day, the Paficadaca Stoma, the Brhat Saman, the Tristubh metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has not either ‘ hither’ or ‘ forward’, that which has (the word) ‘stand’ is a symbol of the second day. That which contains (the word) ‘upright’, (the word) ‘ towards ’, (the word) ‘ between’, (the word) ‘strong ’, (the word) ‘ grow ’, (the fact) that in the middle Pada the deity is mentioned, that the atmosphere is referred to, that which is connected with the Brhat, that which is connected with the Tristubh, the present tense, these are the symbols of the second day. ‘ Agni we choose as envoy’ in the Ajya' of the second day ; the present tense on the second day is a symbol of the second day. ‘O Vayu, thy thousands’ is the Pratiga*; as containing (the word) ‘ grow’ on the second day * in‘ The Soma hath been pressed, O ye that make holy order to grow ’, it is a symbol of the second day. ‘ Lord of all men’ and ‘ Indra is the Soma drinker alone’ are the strophe and antistrophe of the Marutvatiya‘; as containing (the words) ‘grow’ and ‘ between’ on the second day it is a symbol of the second day. ‘O Indra, come nearer’ is the normal Pragatha®; ‘ Arise up, O Brahmanaspati’ is that for Brahmanaspati®; as containing (the word) ‘upright’ it is on the second day a symbol of the second day. ‘ Agni, the leader ’, ‘Thou, O Soma, with inspiration’, and ‘They swell the waters’ ‘are the normal inserted verses.’ ‘Sing aloud to Indra’ is the Marutvatiya Pragatha*; as containing (the word) ‘grow’ on the second day in ‘ Wherewith men, making holy order to grow, produced the light’, it is a symbol of the second day. ‘QO Indra, lord of the Soma, drink this Soma’ is the hymn ® ; as containing (the word) ‘strong’ on the second day in?° ‘In unison with the Rudras, show thyself strong,’ it is a symbol of the second day. ‘Thee we invoke’ and ‘Do thou come to the worshipper’ are the Brhat as Pretha !!; on the Brhat day, the second day, (it is) a symbol of the second day. ‘Since he hath conquered ’ is the normal inserted verse.4? ‘ Both let him hear for us’ is the Pragatha of the Saman ;'* as containing ‘ What here to-day and what was yesterday’ on the Brhat day, the second day, (it is)
[—iv. 31
1 RV. i. 12; AQS. vii. 10.8; OCS. x. 3. 2.
2 RV. ii. 41; ACS. vii. 6.2; OCS. x. 8. 5.
3 RV. ii. 41. 4.
- RV. viii. 68. 4-6 ; 2. 4-6. andar is in viii, 2. 5; urdh in 68. 5; AQS. vii. 6.6; OCS, x.
® RV. viii. 58. 5 and 6 (already cited in AB. iv. 29).
¢ RV. i. 48. 1 and 2,
7 RV. iii. 20. 4; i. 91. 2; i. 64. 6 (already cited in AB. iii. 18) ; AQS. v. 14. 17.
6 RV. viii. 98, 1 and 2; ACS. vii. 8.2; OOS. x. 18, 10.
§ RV. iii. 82; AQS. vii. 6.4; GCS. x. 3.8.
10 RV. iii, 82. 2.
nN RV. iv. 46. 1 and 2; viii. 61. 7 and 8; ACS. v. 15.8; CGS. vii. 20.4. Probably as shown in iv. 29 (cf. v. 1, 4) by rathantaram the reading should be drhat prstham here and elsewhere, not as a compound.
12 RV. x. 74. 6 (already cited in AB. iii. 22).
13 RV. viii. 61. 1 and 2; AQS. vii. 8. 18; GCS. vii. 20. 7.
lv. 31—] ~The Soma Sacrifice a symbol of the second day. Tarksya 14 (hymn).
iv. 32 (xx. 4). ‘Thy nearest, furthest help’ is the hymn ;! as ecatataing (the word) ‘strong’ on the second day in ‘Slay the strong ones, make them depart’, it is a symbol of the second day. ‘Let every man of the god that leadeth ’, ‘That desirable of Savitr’ and ‘ Lord of all, lord of the good’ are the strophe and antistrophe of the Vaigvadeva*; on the Brhat day, the second day, they are a symbol of the second day. ‘Up the god Savitr with the golden’ is (the hymn) to Savitr®; as containing (the word) ‘ upright’ on the second day it is a symbol of the second day. ‘They, sky and earth, all weal producing’ is (the hymn) to sky and earth‘; as containing (the word) ‘between’ on the second day in ‘ Between the two bowls of high birth he moveth ’, it is a symbol of the second day. ‘They have wrought the car, well rounded, whose skill is known’ is (the hymn) to the Rbhus®; as containing (the word) ‘strong’ on the second day in ‘They have wrought the two bay steeds that draw Indra, with strong wealth’, it is a symbol of the second day. ‘The charioteer of the sacrifice, the lord of the folk’ is (the hymn) to the All-gods;° as containing (the word) ‘strong’ on the second day in ‘The strong beacon, the holy one, hath attained the sky’ it is a symbol of the second day. This hymn is by Caryata. The Aigirases were performing a sacrificial session for the world of heaven; whenever they came to the second day they used to go wrong. Them (Caryata Manava made to recite this hymn on the second day; then indeed did they discern the sacrifice, the world of heaven. In that he recites the hymn on the second day; (it serves) to discern the sacrifice, to reveal the world of heaven. ‘The might of the swift, strong, ruddy one’ is the beginning of the Agnimaruta’; that which contains (the word) ‘strong’ on the second day is a symbol of the second day. ‘To the strong host, the majestic, the wise’ is (the hymn) to the Maruts §; that which contains (the word) ‘strong’ on the second day is a symbol of the second day. ‘To Jatavedas let us pour the Soma’ is the normal verse to Jaétavedas.® ‘With the sacrifice make Jatavedas'to grow’ is (the hymn) to Jatavedas;'° that which contains (the word) ‘ grow’ on the second day is a symbol of the second day.
This nee Bod prengrnened "is the normal
4 RV. x. 178 (already cited in AB. iv. 20);
Ags. vii. 1. 18.
1 RV. vi. 25; v. 3 is that cited below; ACS. vii. 6.4; OOS. x. 8. 9.
2 RV. v. 50. 1 and iii, 62.10 and 11; v. 82. 7-9; AQS. vii. 6.6; OOS. x. 8. 11-18.
S RY. vi. 71. 1-8; AQS. vii. 4. 12; OOS. x. 4, 14.
4 RV. i. 160; AQS. vii. 4.12; OCS. x. 8. 14.
- RV. i. 111; AQS. v. 18.5; OOS. viii. 3. 14. ¢ RV. x. 92; AGS. vii. 4. 12; OCS. x. 3. 14. For Cary&ta see Vedic Index, ii. 875.
7 RV. vi. 8; AQS. vii. 4. 18; OCS. x. 8. 16.
8 RV. i. 64; AQS, vii. 4.18; COS. x. 8, 15.
® RV. i. 99. 1 (already cited in AB. iv. 80) ; AQS. vii. 1. 14.
© RV. ii. 2; ACS. vii. 4. 18.
PANCIKA V
THe Soma Sacririce (continued). ADHYAYA I The Prsthya Sadaha (continued). The Third and Fourth Days.
v.11 (xxi. 1). The All-gods as deities support the third day, the Saptadaca Stoma, the Vairt&pa Siman, the Jagati metre. With it according to the deity, the Stoma, the Siman, the metre, he prospers who knows thus. That which has the same endings is a symbol of the third day ; that which contains (the word) ‘horse’, (the word) ‘end’, that which is repeated, that which is alliterated; that which contains (the word) ‘stay’, the word ‘surpass ’, (the word) ‘three’, that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, that yonder world is referred to, that which is connected with the Viripa, that which is connected with the Jagati, the past tense, these are the symbols of the third day, ‘Yoke thou those best fitted to invoke the gods, thy steeds, O Agni, like a charioteer’ is the Ajya! of the third day. By the third day the gods went to the world of heaven; the Asuras and the Raksases sought to hinder them. They kept prospering (saying) ‘ Become misshapen, become misshapen ’ ; in that they kept prospering (saying) ‘ Become misshapen, become misshapen, the Vairiipa Saman came into existence; that is why the Vairipa has its name (misshapen). They followed after them; they were united with them; them, having become horses, they smote away with their hoofs. In that, having become horses, they smote them away with their hoofs, that is why horses have their name. He attains whatever he desires who knows thus. Therefore a horse is the swiftest of animals; therefore a horse strikes backwards with his foot. He smites away evil who knows thus. Therefore this Ajya contains (the word) ‘horse’; on the third day it is a symbol of the third day. ‘O Vayu, come for enjoyment’, ‘O Vayu, come from the sky, auspicious’, ‘With Indra Vayu, of these pressed draughts’, ‘Indra and
1 RV. viii. 75. Cf. KB. xxii. 8-5 for the third day. See ACS. vii. 10.4; C(S.x.4.3. The derivation of the Vairipa is remarkable, but no other version is really possible.
The Soma Sacrifice
Varuna we’, ‘O Acvinscome hither’, ‘Come to that pressed with the stones’, ‘In unison with the All-gods’, ‘ Dear for us among the dear ’ is the Pratiga ? in Usnih verses ; that which has similar endings on the third day is a symbol of the third day. ‘It for great gain’ and ‘Three Soma draughts for Indra’ are the strophe and antistrophe of the Marutvatiya*; that which has alliteration and contains (the word) ‘ three’ on the third day is a symbol of the third day. ‘O Indra come hither’ is the normal Pragaitha‘. ‘Forward now Brahmanaspati’ is (the Pragatha) to Brahmanaspati® ; as containing an alliteration on the third day it is a symbol of the third day. ‘Agni, the leader’, ‘Thou, O Soma, with inspiration’, ‘They swell the waters’ are the normal inserted verses. ‘No one hath surpassed the chariot of Sudas, nor caused it to pause’ is the Marutvatiya Pragatha’ ; as containing (the word) ‘ surpass’ at the third pressing, it is a symbol of the third pressing. ‘Three friendships hath man’s worship’ is the hymn *: that which contains (the word) ‘three’ on the third day is a symbol of the third day. ‘If a hundred skies, O Indra, were thine’ and‘ If, O Indra, as many as thou’ are the Vairipa as Prstha®; on the Rathantara day, the third day, this is a symbol of the third day. ‘Since he hath conquered ’ is the normal inserted verse.’° In ‘ Towards thee, O hero, we utter praise’ he brings back the basis of the Rathantara,” for this day is connected with the Rathantara in its place. ‘QO Indra, threefold protection’ is the Pragatha of the Saman * ; as containing (the word) ‘three’ on the third day it is a symbol of the third day. ‘Thissteed, god-strengthened’ is the normal Tarksya 1° (hymn).
v. 2 (xxi. 2). ‘ Who is born first the thinker’ is the hymn’; that which has the same endings on the third day is a symbol of the thirdday. It has (the words)‘ He, O men’; (the hymn) with (the words) ‘ He, O men’ is the power of Indra; on it being recited power enters Indra. As to this the Saman singers say ‘On the third day those of many verses recite the power of Indra’. It is by Grtsamada. By it Grtsamada went to the dear abode of Indra; he conquered the highest world; he goes to the dear abode
Vv. 1—] [224
ram which explains ratavat; ACS. vii. 8. 2.
8 RV. v. 29; ACS. vii. 7.1; CGS. x. 4. 8.
® RV. viii, 70. & and 6; vii. 82. 18 and 19;
2 RY. v, 61. 8 with viii. 26. 28-25 ; v.51. 6-8; 72. 1-8; 75. 7-9; 40. 1-8; vii. 84. 15-17; vi. 61, 10-12; AQS. vii. 10. 5; OCS. x. 4. 5.
3 RV. viii. 68. 7-9; 2, 7-9; AQS, vii. 10. 8; AGS. vii. 10. 8. . x. 4. 6, 10 RV. x, 74. 6 (already cited in AB. iii. 22) ;
- RV. viii. 58. 56 and 6 (already cited in AB. AGS. v. 15. 21; COGS. vii. 20. 5. iv. 29). 13 RV. vii. 82. 22 and 23; see above AB. iv.
5 RV. i. 40. 6 and 6 (already cited in AB. iv.
© RV. iii, 20. 4; i. 91. 2; i 64. 6 (already cited in AB. fii. 18; iv. 81). 7 RV. vii. 82. 60. Here is found a form of
29,
12 RV. vi. 46.9 and 10; AQS. vii. 8.19; OCS. x. 4. 10.
18 RV. x. 170; ACS. vii. 1. 18.
? RV, ii. 12; AQS. vii. 7.13 OGS. x. 4.11.
- The Prsthya Sadaha—Third Day [—v. 3
of Indra, he conquers the highest world who knows thus. ‘That of Savitr we chose’ and ‘To-day for us,O god Savitr’ are the strophe and antistrophe of the Vaicvadeva*; on the Rathantara day, on the third day, it is a symbol of the third day. ‘That desirable greatness of Savitr the god’ is (the hymn) to Savitr*; greatness is the end; the third day is the end; on the third day it is a symbol of the third day. ‘ With ghee sky and earth enveloped’ is (the hymn) to sky and earth‘; in ‘Mixed with ghee, dropping ghee, ghee anointed’ there is repetition and alliteration; on the third day this is a symbol of the third day. ‘Born without steed, without reins, worthy of praise’ is (the hymn) to the Rbhus°; as containing (the word) ‘ three’ on the third day in ‘ The chariot of three wheels ’, it is a symbol of the third day. ‘Those who from afar would assume kinship’ is (the hymn) to the All-gods*®; from afar is the end; the third day is the end; on the third day it is a symbol of the end. That is by Gaya; by it Gaya Plata went to the dear abode of the All-gods; he conquered the highest world.; he goes to the dear abode of the All-gods; he conquers the highest world who knows thus. ‘To Vaicvanara, the praise, increasing holy order ’ is the beginning of the Agnimaruta’; the praise is the end; the third day is the end ; on the third day it is a symbol of the end. ‘ Pouring showers, the Maruts, of daring might’ is (the hymn) to the Maruts*® with much to be recited ; what is much is the end; the third day is the end; on the third day it is a symbol of the third day. ‘To Jatavedas let us pour the Soma’ is the normal (verse) to Jitavedas.® ‘Thou, O Agni, the first Angiras, the Rsi’ is (the hymn) to Jatavedas '°; that with the same beginning on the third day is a symbol of the third day. In ‘Thou’ and ‘Thou’ he refers to the several sets of three days, for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing this."
v. 3 (xxi. 3). The Stomas are fully obtained, the metres obtained on the third day; verily this only is leftover,namely speech alone.’ This one element is three syllables; speech is one element, element is three syllables ; this is the third set of three days, speech one, Go one, Dyo one. Therefore indeed
2 RV. v. 82. 1-8 and 4-6; see also AB. iv.80. 1 ninrtta is clearly the alliteration produced
3 RV. iv. 58. 1-8; ACS. vii: 7, 2. by repetitions of one vowel or consonant ; 4 RV. vi. 70. 4-6; AQS. vii. 7. 2. Siyanashowsthis in his definition(though 5 RV. iv. 86; ACS vii. 7. 2. he gives another) as svaravicegendkgardnam ¢ RV. x. 68 ; AQS. vii. 7. 2. . « - dvartanena where vicesa = especially, 7 RV. fii. 2; AQS. vii. 7. 2. not‘ with a difference’ asWeber (Ind. Stud. ® RV. ii. 84; AQS. vii. 7. 2. ix. 285, 286) thinks, a view which does
- RV. i. 99.1; above AB. iv. 80; ACS. vii. 1. not suit RV. vi. 70. 14, 1 Cf. CB. vi. 8. 1. 48.
10 RV. i. 81; AQS. vii. 7. 2. 29 [.0.s. 36]
v. 3—] The Soma Sacrifice [226
speech supports the fourth day. In that on the fourth day they utter the sound o%, they extend this syllable, they make it to grow, they magnify ® it, to support the fourth day. The sound ois food ; when the farmers run about shouting, thus does food come into existence ; in that on the fourth day they say the sound 0, verily thus they produce food ; (it serves) for the production of food. Therefore the four days contain (the word) ‘born’. ‘ With the first four syllables should he say o’ they say; cattle are four-footed ; (verily it serves) to win cattle. ‘ With three syllables should he say o’ they say ; there are three threefold worlds ; (verily it serves) to conquer these worlds. ‘With one syllable should he say 0’ used Laigaliyana Brahman Maudgalya to say; ‘Speech has one syllable ; he says o in truth now who says o with one syllable’. With two syllables should he say o, for a support; man has two supports, cattle four feet; verily thus he makes the sacrificer with two supports to find support in fourfooted cattle. Therefore should he say o with two syllables. At the beginning in the morning litany he says 0; by the mouth offspring eat food; at the beginning of proper food he places the sacrificer. In the middle in the Ajya Castra he says 0; in the middle food quickens offspring; verily thus in the middle of proper food he places the sacrificer. At the beginning‘ in the midday he says 0; by the mouth offspring eat food ; verily thus at the beginning of proper food he places the sacrificer. Thus on both sides he grasps the saying of o with the pressings, to grasp proper food.
v. 4 (xxi. 4). Speech as deity supports the fourth day, the Ekavinga Stoma, the Vairéja Saman, the Anustubh metre. With it according to the deity, the Stoma, the Siman, the metre he prospers who knows thus. That which has ‘hither’ and ‘ forward’ is a symbol of the fourth day, for the fourth day is the first day over again. That which contains (the word) ‘yoke’, (the word) ‘chariot’, (the word) ‘swift’, (the word) ‘drink’, (the fact) that the deity is mentioned in the first Pada, that this world is referred to, that which contains (the word) ‘ born’, (the word) ‘call’, (the word) ‘bright’, that which is the symbol of speech, that which is by Vimada, that which is sounded, that which has various metres, that which is deficient, redundant, that which is connected with the Vairaja, that which is connected with the
4 The Nyiiikha is dealt with at length in last verse, ACS. vii. 11. 8.
AGS. vii. 11. It is in the morning litany * The monstrous pravibhdvayiganii was read to take place at the second syllable of by S&yana whose explanation is prabsiteach half verse and consists in altering the vam vibhiivam apna ya kartum ichanii, ANAAAS and it is kept in the Anand. ed. vowel of that syllable to 0800000 08 44.) ios vii, 11, 98 The Nytikha is 00000 08 000, with accents on the appropriate to the fourth day. Cf. KB. three protracted 0 sounds. In the Ajya xxii, 7.
it is used in the third Padas, save in the
227] The Prsthya Sadaha—Fourth Day [—v.4
Anustubh, the future, that which is a symbol of the first day; these are the symbols of the fourth day. ‘ With offerings for ourselves Agni’! is the Ajya of the fourth day; it is by Vimada and is sounded? ; being of the seer who is sounded, on the fourth day it is a symbol of the fourth day. It is of eight verses in Pankti; the sacrifice is fivefold, cattle are fivefold ; (verily it serves) to win cattle. These are ten Jagati verses; this set of three days has the Jagati at the morning pressing; thereby is there a symbol of the fourth day. They are fifteen Anustubhs, for the day is connected with the Anustubh ; thereby is there a symbol of the fourth day. They are twenty Gayatri verses, for this day is a repeated introduction ; thereby is there a symbol of the fourth day. This hymn, unsung, unrecited, unexhausted, is the sacrifice made manifest. In that this is the Ajya of the fourth day, verily thus from the sacrifice they extend the sacrifice; verily thus they revert again to speech for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus, ‘O Vayu, for thee the pure hath been prepared’, ‘ Enjoy the fresh offerings ’, ‘O Vayu, a hundred bay steeds’, ‘ With Indra, O Vayu, of these pressed draughts’, ‘O wise one, those of good insight ’, ‘ Hither to us with all aids’. ‘This for you I have sent forth’, ‘Away the wicked foe’, and ‘O best of mothers, O chief of streams’,are the Pratiga ® in Anustubhs; (the words) ‘hither ’, ‘forward ’, and ‘pure’ on the fourth day are symbols of the fourth day. ‘Thee with the sacrifices we invoke’ is the beginning‘ of the Marutvatiya ; as regards ‘ we invoke’, this day is to be secured as it were ; thereby is there a symbol of the fourth day. ‘This Soma juice hath been pressed, O bright one’, ‘O Indra, come nearer’, ‘ Let Brahmanaspati move forward’ ‘ Agni the leader’ ‘Thou, O Soma, with inspiration ’ ‘ They swell the waters’, ‘Forward to Indra, the great’ are the continuation ® (of the Marutvatiya) being the same as that of the first day; on the fourth day this is a symbol of the fourth day. ‘Hear our call, O Indra, harm us not’ is the hymn ®; as containing (the word) ‘call’ on the fourth day, it is a symbol of the fourth day. ‘ Indra with the Maruts, the bull, for joy’ is the
1 RV. x. 21; AQS. vii. 11, 14, 17; QS. x. paring viribhita in comm. on Pan. vii. 2. 5.2. For this day see KB. xxii. 6-9, 18. Haug’s view is ‘contained in an ? Doubtful in sense: Sd&yana connects, but no alliteration in it (vi vo made) ’. doubt wrongly, with the Nyiikha,which * RV. iv.47.1; 48. 1,5; 47. 2-4; v. 66. 1-3; is indeed used in both x. 21 and 22 (see vii, 24. 4-6; vi. 44. 4-6; 51. 18-15; ii. below AB. v. 5), but also in the morning 41. 1-8; AQS. vii. 11. 22; QOS. x. 5 4. litany, which is not by the sage Vimada. ‘ RV. viii. 68. 10-12; ACS. vii. 11. 34; O¢8. Possibly the reference is to the fact that x. 6. 6. o both hymns begin with rough sounds © RV. viii. 2.1-8; 58.6, 6; i. 40. 8, 4; iii. 20. (suvyktibhih and kuha cruiaindrahk). Weber 4; i.91.2; 64. 6; viii. 89.8; AQS. vii. (Ind. Stud. ix. 286) renders ‘the seer 2,24; COS. x. 5. 6,7; above AB. iv. 29.
distinguished by (Wohl-) Klang’, com- * RV. ii. 11; AQS. vii. 11.25; OCS. x. 6. 8.
Vv. 4—] The Soma Sacrifice [228
hymn’; as containing (the word) ‘call’ in ® ‘Dread, giver of strength, let us cal] him’ on the fourth day, it is a symbol of the fourth day. This is in Tristubh. With this (hymn), with its feet supported, he maintains the pressing; verily thereby it leaves not its place. ‘Him the cunning T call’ is the conclusion ®; as containing (the word) call on the fourth day it is a symbol of the fourth day. These are Gayatri verses ; the Gayatri support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore in the Gayatri verses he inserts a Nivid, ‘Drink the Soma, O Indra, let it gladden thee’ and ‘Hear the callof the much drinking stone’ are the Vairaja as Prstha’; on the Brhat day, the fourth day, it is asymbol of the fourth day. ‘ What he hath conquered ’ is the normal inserted verse’. In ‘Thee we invoke’ he makes to follow the basis? of the Brhat, for the day is connected with the Brhat in place. ‘Thou, O Indra, in the conflicts’ is the Pragaétha of the Saman "; as containing (the word) ‘ born’ in ‘slaying imprecation, cause of birth’ on the fourth day, it is a symbol of the fourth day. ‘This steed, godstrengthened ’ is the normal Tarksya ** (hymn).
v. 5 (xxi. 5). ‘Where is Indra famed, in what to-day ?’ is the hymn? by Vimada, which is sounded ; being of the seer who is sounded, on the fourth day it is a symbol of the fourth day. ‘Of thee the roarer, the bull selfruling’ is the hymn?; as containing (the word) ‘born’ on the fourth day in ‘Dread, deep, by birth, to the dread’ it is a symbol of the fourth day. It is a Tristubh ; with it with its feet supported he maintains the pressing ;* thereby it leaves not its place. ‘Him of you ever enduring’ is the conclusion. ‘Secured in all speech’ (he says); this day is to be secured as it were; thereby is there a symbol of the fourth day. They are Gayatri verses; the Gayatri verses support the midday (pressing) of this set of three days: that metre is a support in which a Nivid is inserted; therefore in the Gayatri verses, he inserts a Nivid. ‘Let each man of the god that leadeth’; ‘ That desirable of Savitr’, and ‘ God of all, lord of the good ’ are the strophe and antistrophe of the Vaicgvadeva‘; on the Brhat day, the fourth day, it is a symbol of the fourth day. ‘Let the god, Savitr, with fair jewels come hither’ is (the hymn) to Savitr® ; (the word) ‘hither’ on the fourth day is a symbol of the fourth day. ‘Forward the sky and earth
7 RV. iii, 47; AQS. vii. 11.25; O08. x.5.8 '% RV. viii. 99.5; AQS. vii. 8. 19.
® RV. iii. 47. 5. 4 RV. x. 178; ACS. vii. 1. 18.
- RV. viii. 76. 18; AQS. viii. 8.2; 00S. x. 1 RV. x. 22; AQS. vii. 11. 28; QOS. x. 5. 20.
- a * RV. iii. 46; ACS. vii. 11. 28; QOS. x. 5.20. 10 RV, vii. 92. 1-8 and 4-6; ACS. vii. 11.27; * RV.viii.92. 7-9; ACS. viii.8. 2; OCS.x.5. 20. x. 5. 9, 4 RV, v. 60.1; iii. 62 10, 11; v. 82 7-9; see 11 RV. x. 74.6; see above AB, iv. 29, above AB. iv. 832.
12 RV. vi. 46. 1 and 2; see AB. iv. 81. 5 RV. vii. 45; AQS. viii. 8.4; OCS. x. 5, 28.
- The Prsthya Sadaha—Fourth Day [—v. 6
with sacrifices, with homage’ is (the hymn) to sky and earth ®; (the word) ‘forward’ on the fourth day is a symbol of the fourth day. ‘Forward to the Rbhus like a messenger shall I speed my speech’ is (the hymn) to the Rbhus’; (the words) ‘forward’ and ‘Shall I speed my speech’ are symbols of the fourth day. ‘Forward the pure, the divine, hymn’ is (the hymn) to the All-gods*; (the words) ‘ forward’ and ‘pure’ on the fourth day are symbols of the fourth day. These are in varied metres, there are verses of two Padas, there are verses of four Padas; thereby is there a symbol of the fourth day. ‘ Let us enjoy the loving kindness of Vaigvanara’ is the beginning of the Agnimaruta®; as containing (the word) ‘born’ in ‘Born hence’ on the fourth day it is a symbol of the fourth day. ‘Who are these heroes revealed, of one home?’ is (the hymn) to the Maruts!°; as containing (the word) ‘ birth’ in ‘No man knoweth their place of birth’, on the fourth day it is a symbol of the fourth day. These are in varied metres; there are verses of two Padas, there are verses of four Padas; thereby is there a symbol of the fourth day. ‘To Jatavedas let us pour the Soma’ is the normal (verse) to Jétavedas'', ‘Agni men with devotion from the fire sticks’ is (the hymn) to Jaétavedas *; as containing (the word) ‘born ’ in ‘ By movements of the hands have made to be born’ on the fourth day it is a symbol of the fourth day. These are in different metres; there are Viraj verses, there are Tristubh verses; thereby is there a symbol of the fourth day.
ADHYAYA II The Prsthya Sadaha (continued). The Fifth and Sixth Days.
v. 6 (xxii. 1). The cow as deity supports the fifth day, the Trinava Stoma, the Cakvara Saman, the Paikti metre. With it according to the deity, the Stoma, the Séman, the metre, he prospers who knows thus. That which has not (the words) ‘hither’ and ‘ forward’, that which has (the word) ‘ stand ’, is a symbol of the fifth day, for the fifth day is a repetition of the second day. That which contains (the word) ‘ upright’, (the word) ‘to’, (the word) ‘between’, (the word) ‘strong’, (the word) ‘grow’, (the fact) that the deity is mentioned in the middle Pada, (the fact) that the atmosphere is referred to, that which contains (the word), ‘ milk ’, (the word) ¢ RV. vii. 58; AQS. viii. 8.4; CGS. x. 5.28. 1° RV. vii. 56; ACS. viii, 8.4; OOS. x. 5. 24. 7 RV. iv. 88; ACS. viii. 8. 4; OCS. x. 5.28. RV. i. 99.1; AQS, vii. 1. 14, ® RV. vii. 84; ACS. viii. 8.4; OCS. x. 5. 28 12 RV. vii. 1; AQS. vili. & 4; OCS. differs.
- RV. i. 98: AQS. viii. 8. 4; OCS. differs. |
v. 6—] The Soma Sacrifice (230
‘udder ’, (the word) ‘cow’, (the word) ‘dappled’, (the word) ‘ be drunk ’, that which is a symbol of cattle, that which has an addition,—for cattle are as it were of varied size—that which is connected with the Jagati—for cattle are connected with the Jagati—, that which is connected with the Brhat— for cattle are connected with the Brhat—, that which is connected with the Pankti—for cattle are connected with the number five—, that which is desirable—for cattle are desirable, that which contains (the word) ‘‘ oblation '—for cattle are the oblation—, that which contains (the word) ‘form’ —for cattle are form—, that which is connected with the Cakvara, that which is connected with the Pankti, the present tense, that which is a symbol of the second day; these are symbols of the fifth day. ‘This guest of yours waking at dawn’ is the Ajya! of the fifth day; it is in Jagati, contains an addition, is a symbol of cattle and so on the fifth day it is a symbol of the fifth day. ‘ Hither to us the sacrifice, touching the sky’, ‘Hither to us, O Vayu, to the great rite’, ‘With the chariot of broad radiance ’, ‘The many, sun-eyed ’, ‘ These morning offerings you’, ‘ Drink the pressed draught, rich in sap ’, ‘ Each god for grace ’, and ‘ A great speech dost thou sing’ are the Pratiga* in Brhati ; on the fifth day it is a symbol of the fifth day. ‘When with the folk of the five peoples’ is the beginning of the Marutvatiya®; (the word) ‘of the five peoples’ on the fifth day is a symbol of the fifth day. ‘ Indra is the Soma drinker alone’, ‘O Indra, come near’,
- Rise up, O Brahmanaspati, ‘ Agni the leader’, ‘ Thou, O Soma, with inspiration’, ‘They swell the waters’, and ‘Sing aloudtoIndra’ arethe continuation‘, being the same as that of the second day ; on the fifth day it is a symbol of the fifth day. ‘Thou art the helper of him who presseth, who plucketh the grass’ is the hymn°; as containing (the word) ‘ be drunk’, and being in the Pankti metre, and of five Padas, on the fifth day, it is a symbol of the fifth day. ‘Thus in the Soma, in the drink’ is the hymn; as containing (the word) ‘be drunk’ and being in the Pankti metre and of five Padas, on the fifth day it is a symbol of the fifth day. ‘O Indra, drink; for thee is it pressed to be drunk’ is the hymn’, containing (the word) ‘be drunk’ and in the Tristubh metre ; with it with its feet supported he maintains the pressing ; thereby it departs not from its abode. ‘O Indra with the Maruts, O bounteous one’ is the conclusion *. It has neither (the word) ‘hither’ nor
1 RY. vi. 15; ACS. vii. 12. 6; OCS. x. 6. 2. 91.2; 64.6; vili., 89.1; AQS. vii. 12. 9; Cf. KB. xxiii. 1. AB. iv. 29; CQS. x. 6. 9 differs.
2 RV. viii. 101.9, 10; 46, 25; iv. 46. 5,6, 7;vii. § RV. viii. 86; AQS. vii. 12.9; QOS. x. 6. 9. 66. 10-12; 74. 1-8 ; viii. 8. 1-8 ; 27.18-15; *- RV. i. 80; AQS. vii. 12.9; QOS. x. 6. 9. vii. 96.1-8 ; AQS. vii. 12.7; O¢S.x.6.6. 7 RV. vi. 40; AQS. vii. 12.9; OCS. differs.
3 RV. viii.68. 7; AQS. vii. 12.9; OCS. x.6.8 * RV. viii. 76. 7-9; AQS. viii. 8. 2; OCS. x.
‘ RV. viii. 2. 4; 58.5; i. 40.1; ifi. 20.1; 1. 8. 6.
231} The Prsthya Sadaha—Fifth Day [—v. 8
(the word) ‘forward’; on the fifth day it is a symbol of the fifth day. They are Gayatri verses ; Gayatri.verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted ; therefore in the Gayatri verses he inserts a Nivid.
v. 7 (xxh. 2). Here they chant the Mahanamni verses’ to the Cakvara Saéman ; on the Rathantara day, the fifth day, it is a symbol of the fifth day. By them Indra fashioned himself as great ; therefore are they called Mahanimnis; moreover these worlds are the Mab&naimnis and these are great. Having created these worlds Prajapati had all power whatever there is here. In that having created these worlds Prajapati had all power whatever there is here, therefore they become the Cakvari verses; that is why the Cakvaris have the name (powerful). Beyond the boundary he created them ; so that he created them beyond the boundary, they became the Simas; that is why the Simas have their name. ‘Of the sweet thus diffused’, ‘To our pressed drink with the dappled steeds’, and ‘ Indra all made grow’ are the antistrophe*; as containing (the words) ‘ strong’, ‘dappled ’ ‘be drunk’ and ‘grow’ on the fifth day it is a symbol of the fifth day. ‘What he hath won’ is the normal inserted verse*. In ‘Towards thee, O hero, we utter praise’ he makes to follow the basis* of the Rathantara ; for this day is connected with the Rathantara in place. ‘ Not then any of thy worshippers’ is the Pragatha of the Saman ;® as having an addition it is on the fifth day a symbol of the fifth day. ‘This steed, god strengthened ’ is the normal Tarksya® (hymn). .
v. 8 (xxii. 3). ‘Thou hast furthered our prayer in the overcoming of Vrtra’ isthe hymn’; as being in the Panikti metreand having five Padason the fifth day it is a symbol of the fifth day. ‘ Indra hath waxed for the drink’ is the hymn ?; as containing (the word) ‘ be drunk’ and as being in the Pankti metre and having five Padas on the fifth day it is a symbol of the fifth day. ‘Ever for all men are thy drinkings’ is the hymn,° containing (the word) ‘ be drunk ’ and in Tristubh metre ; with it with its feet supported he maintains the pressing ; thereby it departs not from its place. ‘Him Indra we strengthen’ is the conclusion’; as being a symbol of cattle in ‘ May he become a strong bull’ on the fifth day it is a symbol of the fifth day.
1 Cp. above AB. iv. 4; KB. xxiir. 2, The ‘4 RV. vii. 82. 22, 28; see AB. iv. 29. mode of using the verses in the caseof * RV. vii. 82, 1 and 2; AQS. vii. 8. 19. the Prstha Stotra being in the Gakvara RV. x. 178; AQS. vii. 1. 18. is given in ACS. vii. 12. 10-14; (GS.x. 1 v. 8 RV. viii. 87; ACS vii. 12. 16. Cf. 6. 10-18. KB. xxiii. 8. 2 RY. i. 64.10; viii. 98. 81; 1. 111.1; AGS 2 RV. i. 8.1; AQS. vii. 12. 16, vii. 12. 15. (CS. differs here and in the ° RV. vi. 86.1; AQS. vii. 12. 16. rest. ‘ RV. viii. 98. 7-9; ACS. viii. 8 2; GS. x. 3 RV. x. 74.6; see AB. iv. 29. 6. 16.
v. 8—| The Soma Sacrifice [282
These are Gayatri verses; Gayatri verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid 1s inserted ; therefore he inserts a Nivid in the Gayatri verses. ‘That of Savitr we choose,’ and ‘ To-day for us, O god Savitr’ are the strophe and antistrophe ° of the Vaigvadeva; on the Rathantara day, the fifth day, it is a symbol of the fifth day. ‘Up the god Savitr of the home’ is (the hymn) to Savitr°; in ‘May he instigate much that is desirable to the generous one’ the desirable is a symbol of cattle; on the fifth day it is a symbol of the fifth day. ‘The great ones, sky and earth, here the oldest’ is (the hymn) to sky and earth’; in ‘ Roaring, the bull’ there is a symbol of cattle; on the fifth day it is a symbol of the fifth day. ‘To us Rbhus, Vibhvan, Vaja, Indra’ is (the hymn) to the Rbhus®; cattle are Vaja (strength) ; as being a symbol of cattle on the fifth day it is a symbol of the fifth day. ‘I praise the man, of good vows, with a new song’ is (the hymn) to the All-gods*®; as having an addition and being a symbol of cattle on the fifth day it is a symbol of the fifth day. ‘The swelling oblation, unaging, in the finding of light’ is the beginning of the Agnim&ruta ™ ; as containing (the word) ‘ oblation ’ on the fifth day it is a symbol of the fifth day. ‘Even to the wise let it be a wondrous thing’ is (the hymn) to the Maruts 1; as containing (the word) ‘wonder’ on the fifth day it is a symbol of the fifth day. ‘To Jatavedas let us pour the Soma ’ is the normal (verse) to Jatavedas.'2 ‘ Agni is the Hotr, the householder, the king’ is (the hymn) to Jatavedas'*; as containing an addition and being a symbol of cattle on the fifth day, it is a symbol of the fifth day.
v.9 (xxil. 4). The sixth day is a field of the gods; those who approach the sixth day approach a field of the gods. ‘The gods dwell not in one another's houses, nor a season in the house of a season’ they say. Therefore in due order the priests perform the sacrifice to the seasons, not handing them over (to others). Thus they arrange in order the seasons according to the season, and place in order communities.1_ They say ‘ No directions should be given with the Rtupraigas, nor should the vagat call be said with the Rtupraisas. The Rtupraisas aré speech ; on the sixth day speech is made up.’ If they
5 RV. v. 82. 1-8 and 4-6; see AB. iv. 80. 12 RV. i. 99.1; AQS. vii. 1. 14.
6 RY. vi. 71. 4-6; AQS. vili. 8.6; CQS.x.6. 18 RV. vi. 15. 18-15; ACS. viii. 8. 6; COS. x. 18. 6. 19.
7 RV. iv. 56, 1-4; AQS. viii. 8.6; (QS. x. 6. ' The point is that in this case the Adhvaryu 18. and the Yajam&na repeat their own
8 RV. iv. 84; ACS. viii. 8 6; OCS. x. 6. 18. Y&jy&s and do not leave that function to
® RV. vi. 49 (v. 8 is specially referred to); the Hotr as in the normal sacrifice to AQS. viii. 8, 6; OOS. x. 6. 18 differs. the seasons. GB. xi. 10 and 11 follow
10 RV. x. 88; ACS. viii. 8. 6; COS. x. 6. 19. AB. v. 9-12. 4.
1 RV. vi. 66; AQS. viii. 8 6 ; O¢S. x. 6. 19.
- The Prsthya Sadaha—Sixth Day [—v. 12
were to give directions with the Rtupraisas, if they were to say vasat with — the Rtupraigas, verily thus they would go to speech when made up, weary, with galled shoulders, groaning under the yoke. But if they were not to give directions with them, if they were not to say vasat with them, they would depart from the norm of the sacrifice, from the sacrifice, from breath, from Prajapati, from cattle they would go away. Therefore directions should be given only after that which contains a Re, and the wusat call said only after that which contains a Re; then they do not go to speech when made up, weary, with galled shoulders, groaning under the yoke, nor do they depart from the norm of the sacrifice, nor from the sacrifice, breath, Prajapati, cattle do they go away.’
v. 10 (xxii. 5). In the first two pressings he inserts (verses) by Parucchepa’ before the offering verses for the Prasthita libations; the metre of the Paruechepa (verses) is the mounting ; by it Indra mounted the seven worlds of heaven ; he mounts the seven worlds of heaven, who knows thus. They say ‘ Seeing that (verses) of five Padas are a symbol of the fifth day, and (verses) of six Padas of the sixth, then why are (verses) of seven Padas recited on the sixth day?’ By six Padas they make up the sixth day, cutting off as it were the seventh day; that they keep grasping by the seventh Pada. Verily thus they approach speech again, for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus.
v. 11 (xxii. 6). The gods and the Asuras were in conflict over these worlds. The gods by the sixth day repelled the Asuras from these worlds; taking all the wealth that was within reach, they cast! it into the sea. Following up they rescued by this metre the wealth within reach ; in that this Pada is a repeated Pada, it is a hook to fasten on. He secures the wealth of him who hates him, he repels him from al] these worlds who knows thus.
v. 12 (xxii. 7). The sky as deity supports the sixth day, the Trayastrin¢a Stoma, the Raivata Séman, the Atichandas metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has the same endings is a symbol of the sixth day, for the sixth day is a repetition of the third day. That which contains (the word)
2 Here the point is that the normal rule of the light of ACS. and not as ‘ beginning Praisa and Yajy& in Praisa form with with a Ro.” | vagat eall is to be observed, subject to ' For them see AQS. viii. 2. 2 and 4. The the concluding of either with a Re, verses are RY. i. 189. 1-11; 180. 2-10. the verses being given by Sayana as RV. Cf. KB. xxiii. 4 and 5; (COS. x. 7. 2. ii. 86 and 87, See ACS. vili. 1. 6-8 who See also Vait. xxxi. 27; GB. xi. 10. prescribes hota yakgat+Praisa+Re+holar * v. 11. The passive praupyania is an odd use, yaja for the Praisa and ye yajdmahe which, however, can hardly reasonably
- yajy& + Ro +vaugatifor the Yajy& Cf. be corrected.
CCS. x. 7. 8. rgma must be interpreted in 30 [u.0.8. 23]
v. 12—] The Soma Sacrifice [234
‘horse’, (the word) ‘end’, that which is repeated, that which is alliterated, that which contains (the word) ‘stay’, that which contains (the word) ‘surround ’, that which contains (the word) ‘three’, that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, (the fact) that yonder world is referred to, that which is connected with Parucchepa, that which has seven Padas, the Niaracansa, the Nabhanedistha, the Raivata, the Atichandas metre, the past tense, that which is a symbol of the third day ; these are the symbols of the sixth day. ‘He is born in the ordinance of Manu’ is the Ajya' of the sixth day; as being by Parucchepa, in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘Come to our strewn grass for enjoyment,’ ‘ Let the chariot with the steeds bear you hither for aid,’ ‘We have pressed with the stones ; O come ye’; ‘ You pious men with praises, O Acvins, ‘Thou hast revealed the mighty, O Indra, ‘O strong Indra,’ ‘Be it so; let it be heard, ‘Hearken to us, O Agni; thou art praised,’ ‘The eleven gods in the sky,’ and ‘She gave the impetuous one, canceller of debts’ are the Praiiga*?; as being by Parucchepa, in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘He first of the great’ is the beginning of the Marutvatiya*; the great is the end; the sixth day is the end; on the sixth day it is a symbol of the sixth day. ‘ Three Soma draughts for Indra,’ ‘O Indra, come near,’ ‘ Forward now Brahmanaspati, ‘Agni the leader,’ ‘Thou, O Soma, with inspiration,’ ‘ They swell the waters, ‘ Noone the chariot of Sudas’ are the continuation‘, being the same as that of the third day; on the sixth day it is a symbol of the sixth day. ‘The chariot which thou, O Indra, for the winning of the offering’ is the hymn®; as being by Parucchepa, in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘The strong with the strong in one dwelling’ is (the hymn ®) ; as having the same endings on the sixth day it is a symbol of the sixth day. ‘O Indra with the Maruts here drink the Soma’ is the hymn’; ‘ With them let him drink, the destroyer of Vrtra’ (he says); the destroyer is the end; the sixth day is the end; on the sixth day it is a symbol of the sixth day. It is in
1 RV. i. 128. Cf. KB. xxiii. 6; AQS. viii.1. ‘ RV. viii. 2. 7-9; 58.5and6; i. 40.5and6;
9; COS. x. 8. 1. iii, 20. 4; 1. 91. 2; 64. 6; viii. 82. 10; 2 RV. i, 185. 1-8; 4-6; 185. 4-6; 187. 1-8; AQS. viii. 1. 14; see AB. v. 1.
189, 4-6; 188. 6,7; 189.6, 1, 7,11; vi. ® RV. i. 127; ACS. viii. 1. 14.
- 1-8; AQS. viii. 1. 12. 6 RV. i. 100: the refrain is Marutvan no bhavatu
- RV. viii. 68. 1-8: Sayana says that the Indra ati; ACS, viii, 1. 14,
argument is either that mahdndm ends ‘ RV. iii. 61. 7: v. 9 contains the citation.
the Pada or that a great thing has It is noteworthy that this is not a hymn
nothing after it. Haug suggests that in the Samhita, but begins at iii. 51. 7.
mahdintam as the strong base is the ex- AQS. viii. 1. 14 calls it téerah ; OCS. x. 5.
planation ; but this is needless. 8a trea. This use of stitta is not rare.
- The Prsthya Sadaha—Siath Day [—v. 18
Tristubh ; with it with feet supported he maintains the pressing; thereby it departs not from its place. ‘This is he by whom this’ is the conclusion® ; ‘sky was won with the Maruts’ aid’ (he says); won is the end; the sixth day is the end; on the sixth day it is a symbol of the end. These are Gayatri verses; Gayatri verses support the midday (pressing) of this set of three days; that metre is a support, in which a Nivid is inserted; therefore he inserts a Nivid in the Gayatri verses. ‘Rich be ours in joint carouse’ and ‘ Rich the praise of the rich’ are the Raivata as Pretha®; on the Brhat day, the sixth day, it is a symbol of the sixth day. ‘ What he hath won’ is the normal inserted verse.!° In ‘ Thee we invoke’ he makes to follow the basis ™ of the Brhat, for this day is connected with the Brhat in place. ‘Indra for divine service’ is the Pragatha ™? of the Saéman ; as containing alliteration on the sixth day it is a symbol of the sixthday. ‘This steed, god strengthened’ is the normal Tarksya '* (hymn).
v. 18 (xxii. 8). ‘O Indra, come to us from afar’ is the hymn’; as being by Parucchepa, in the Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘The greatnesses of the great one’ is the hymn?; as having the same endings on the sixth day it is a symbol of the sixth day. ‘Thou hast become the one lord of wealth’ is the hymn ; ‘Stand on thy dread chariot, O thou of impetuous manhood’ (he says) ; standing is the end; the sixth day is the end; on the sixth day it is asymbol oftheend. It isin Tristubh; with it with feet supported he maintains the pressing ; thereby it departs not from its place. ‘To our pressed drank with the steeds’ is the conclusion‘; as having the same endings on the sixth day it is a symbol of the sixth day. These are Gayatri verses; Gayatri verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Gayatri verses. ‘To the god Savitr in the bowls’ is the beginning of the Vaigvadeva®; as being in the Atichandas metre, on the sixth day it is a symbol of the sixth day. ‘That desirable of Savitr’ (he says*); ‘The evening hath come’ is the antistrophe’; what has gone is the end ; the sixth day is the end; on the sixth day it is a symbol of the
- RV. x. 65. 4-6; ACS. viii. 8.2; OGS.x.6.9. *% RV. vi. 81. v.65 is referred to; AQS, viii.
- RV. i.80. 18-15 ; viii. 2. 18-15 ; ACS. viii. 1, 16, 1. 17; OOS. x. 6. 16 (6th day: here it 10 RV. x. 74. 6; seo AB. iv. 29. differs). 1 RY. vi. 46. 1 and 2; see AB. iv, 81. * RV. viii. 98. 81-88; ACS. viii. 8.2; CCS. 8 RV. viii. 8.5 and 6; ACS. vii. 8.19 ; CGS. x. x. 8. 9.
- 18 (fourth day: here, x. 8. 8, it differs). 5 See above AB. i. 19; AQS. viii. 1. 18, 3 RV. x. 178; ACS. vii. 1. 18. * RV. iii. 62. 10 and 11; these form the 1 RV. i. 180; AQS. viii. 1. 17; QOS. x. 8 9. strophe with the preceding verse; see
Cf. KB. xxiii. 7. 8, AOS. viii. 1. 18; cf. OOS. x. & 11-18,
- RV. ii. 15; AQS. viii. 1.17; COS. x.8.9. 7 Cited in AQS. viii. 1. 18.
v. 13—] The Soma Sacrifice [236
end. ‘ Up the god Savitr for instigation ’ is (the hymn) to Savitr*; ‘ Forever he hath stood,the bearer intent on his work’ (he says); standing is the end ; the sixth day is the end; on the sixth day it is a symbol of the sixth day. ‘Which is the first, which is the latter of these two?’ is (a hymn) to sky and earth®; as having the same endings on the sixth day it is a symbol of the sixth day. ‘ Why hath the best, why hath the youngest come to us?’ and ‘To our sacrifice, O Vajas, O Rbhuksans’ are (a hymn ") to the Rbhus and one connected with Naracansa ; as having (the word) ‘three’ on the sixth day it is a symbol of the sixth day. ‘This dread thing he of glad speech’ and ‘ Those who through the sacrifice are endowed with the fee’ are the Vaicvadeva."! v. 14 (xxii. 9). He recites the Nabhanedistha!; Nabhanedistha Manava when he was performing his studentship, his brothers deprived of any share (in his father’s property). Having returned he said to them ‘ What have you allotted to me?’ ‘This judgement giver, the decider’ they replied. Therefore now here the sons call the father ‘The judgement giver, the decider. He having gone to his father said ‘O father, they have allotted thee to me.’ To him said his father, ‘ Do not care for that, O my boy. These Aigirases are performing a sacrificial session for the world of heaven; they fall into confusion whenever they reach the sixth day ; make them recite these two hymns on the sixth day; when they go to the world of heaven they will bestow on thee the thousand which is the gift at the session.’ ‘ Be it so’ (he said); he went to them (saying) ‘Accept the Manava, O wise ones?’, They replied to him, ‘ What dost thou desire when thou sayest this?’ ‘ Let me reveal to you the sixth day,’ he replied, ‘ And when ye go to the heaven, do you give me the thousand which is the gift at the session.’ ‘ Be it so’ (they said). Them he made to recite these two hymns on the sixth day ; ‘then indeed did they discern the sacrifice, the world of heaven. In that he recites these two hymns on the sixth day, (it is) to discern the sacrifice, to reveal the world of heaven. To him as they went to heaven they said ‘This thousand is for thee, O Brahman.’ As he was gathering it together, a man in black garments, coming from the north, said to him ‘ Mine is this; mine is what is left on the place (of sacrifice)’ He said ‘To me have they given it.’ He replied ‘Then let us question thy father. He went to his father, to him his father said ‘ Did not
8 RV. ii. 88; ACS. viii. 8.18; CCS. x. 8. 14. 61 and 62 are the N&bh&nedistha. Cf.
- RV. i. 185 ; GOS. x. 8. 14; AQS. vii. 7. 8. below AB. vi. 27; ACS. viii. 1. 20-24; 10 RV. i. 161. 1-18; iv. 87. 1-4; see ACS. OCS. x. 8. 14. viii. 8. 6; CCS. x. 1. 14; nardgansam in * This is taken verbally from RV. x. 62, not Saéyana’s view means ‘in which heroes as suggested by Geldner vice versa; see are praised’, but cf. ZDMG. liv. 49-57. Oldenberg, Rgveda-Noten, ii. 269, whose Nl RY. x. 61 and 62. . See AB. v. 14. reconstruction of the legend is given,
1 Cf. TS. iii. i. 9.4. The two hymns RV. x. ibid. ii. 261, 262.
237] The Story of Nabhanedigtha [—v. 15
they give it to thee, O son?’ ‘They did give it, he replied, ‘but a man in black garments came from the north upon me and (saying) “ Mine is this; mine is what is left on the place (of sacrifice)” has taken it away.’ To him said his father, ‘ His it is, O my boy; but he will give it to thee.’ Returning he said ‘Thine is this, O blessed one, so my father tells me’. © He replied ‘I give it to thee who hast spoken the truth.’ Therefore by one who knows thus should truth alone be spoken. The Nabhanedistha is a speech to win a thousand; a thousand comes to him, with the sixth day he discerns the world of heaven, who knows thus.
v. 15 (xxii. 10). These they call accompaniments; the Nabhanedistha, . the Valakhilyé,! the Vrsékapi,? and the Evayamarut* (hymns). Them he should recite together. Whichever of them he should omit, that of the sacrificer he would omit. If the Nabhanedistha, he would omit his seed ; of the Valakhilyas he would omit his breaths; if the Vrsékapi, he would omit his body; of the Evayamarut, he would remove him from support, both divine and human. With the Nabhanedistha he poured seed; that he discriminated by the Valakhilyas; with (the hymn of) Sukirti Kaksivata ‘* he made (it) leave the womb (saying) ‘ That we may rejoice in thy broad protection, O Indra.’ Therefore the embryo, being larger, yet does not harm the womb which is smaller ; for it is made proper by the holy power. By means of the Evayamarut he produces motion; by it set in motion all whatever there is here moves. ‘The dark day and the bright day’ is the beginning of the Agnimaruta®; in ‘day and day’ is there repetition and alliteration; on the sixth day it is a symbol of the sixth day. ‘Of the sweet juice, the Marut name, O holy ones’ is (the hymn) to the Maruts ® wherein is much to be uttered; much is the end; the sixth day is the end ; on the sixth day it is a symbol of the end. ‘To Jatavedas let us pour the Soma’ is the normal (verse) to Jatavedas.’? ‘He born of old with strength ’ is (the hymn) to Jatavedas*; as having the same endings on the sixth day it is a symbol of the sixth day. ‘They supported, ‘They supported,’ he recites; he fears the slipping down of the end. Just as a man ties the end, twining it again and again intertwining it, or as one sticks in a peg at the end to keep (a skin) taut, so is it in that he recites ‘They supported’, ‘They supported’, for continuity. With sets of three days, un-° interrupted and continuous, they proceed, who proceed knowing thus.°
1 RV. viii. 49-59. See below AB. vi. 28. 7 RV. i. 99.1; AQS. vii. 1. 14.
2 RV. x. 86. See below AB. vi. 29. ® RV. i. 96: dhdrayan is the refrain in d of
3 RV, v. 87. See below AB. vi. 80 and 81. each verse; ACS. vili. 8.9; wrongly
4 RV. x. 181. See below AB. vi. 29. attributed in the Vedte Concordance.
8 RV. vi. 9. 1-8; AQS. viii. 8.9; (CS. x.8. ° This chapter appears to require the Hotr 15 which differs for the rest. himself to perform all these recitations
© RV. vii. 67; AQS. viii. 8. 9. contrary to the view in vi that the
v. 16—] The Soma Sacrifice (238
ADHYAYA IIT The Chandomas.
v. 16 (xxiii. 1). That which has (the words) ‘hither’ and ‘ forward’ is a symbol of the seventh day, for the seventh day is a repetition of the first day. That which contains (the word) ‘yoke’, (the word) ‘chariot’, (the word) ‘swift’, (the word) ‘drink’, (the fact), that the deity is mentioned in the first Pada, (the fact) that this world is referred to, that which contains (the word) ‘born’, that which has no express mention (of the deity), the future tense, that which is a symbol of the first day; these are the symbols of the seventh day. ‘From the ocean the aroma of sweetness hath arisen’ is the Ajya! of the seventh day; as not containing any express mention of the deity, on the seventh day it is a symbol of the seventh day. The ocean is speech; speech wastes not away, the ocean wastes not away. In that this is the Ajya of the seventh day, verily thus from the sacrifice they extend the sacrifice; verily thus they again approach speech for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus, The Stomas are obtained, the metres are obtained on the seventh day. Just as they smear with butter again the portions cut off to refresh them, so here they perform again the Stomas and the metres to refresh them, in that this is the Ajya of the seventh day. It is in Tristubh ; this set of three days has the Tristubh at the morning pressing. ‘O Vayu, drinker of the pure, come hither to us,’ ‘ With which thou dost come forward to the bounteous one,’ ‘To our sacrifice hither with hundreds of steeds, ‘The lively presser at the sacrifices hath arisen forward, ‘The draughts delighting Indra,’ ‘Thy hundred steeds, thy thousand,’ ‘When forward, O Mitra and Varuna, for you they struggle, ‘Hither, O Nasatyas, with chariot rich in cattle,’ ‘Come hither to us, O god, O impetuous one,’ ‘Forward to you in the sacrifices the pious have sung,’ and ‘ Forward she hasteneth with her nourishing stream’ are the Praiiga.? (The words) ‘hither’ and ‘forward’ on the seventh day are symbols of the seventh day. It is in Tristubh; this set of three days has the Tristubh at the morning pressing. ‘Thee like a car for aid,’ ‘This Soma juice hath been pressed,
Valakhilyis, the Vrsikapi and the Evayi- which differs considerably; see KB. marut fell normally to the Hotrakas. xxvi. 7,8; BOS. xvi. 6; ACS, xxi. 8. 11, See however vi. 21, whence cars seems 12.
to have a looser sense than merely recite * RV. vii. 92.1, 8, 5, 2,4; 91.6; vi. 67. 9-11; as it covers carsaydni. vii. 72. 1-8; 80. 1-8; 48. 1-8; 99. 1-8;
1 RV. iv. 59; AQS. viii, 9. 2; cf. OOS, x. 9 AQS. viii. 9. 2.
- The Chandomas [—v. 16
O bright one,’ ‘O Indra come near,’ ‘Let Brahmanaspati move forward,’ ‘Agni, the leader, ‘Thou, O Soma, with inspiration,’ ‘They swell the waters, and ‘Forward to Indra, the great’ are the continuation,® being the same as that of the first day; on the seventh day it is » symbol of the seventh day. ‘ With what array, of one age, of one home’ is the hymn; * as containing (the word) ‘born’ in ‘Neither he that is being born nor he that is born shall attain’ on the seventh day it is a symbol of the seventh day. It is the ‘With what array (hymn); the ‘With what array’ hymn is one producing agreement and continuing (life). By it Indra and Agastya and the Maruts came to agreement; thus, in that he recites the ‘ With that array’ (hymn), (it serves) to produce agreement. It is also life-giving ; therefore for him who is dear to him he should perform the ‘ With what array’ hymn. It is in Tristubh; with it with feet supported he maintains the pressing ; thereby it departs not from its place. ‘That ram that winneth the light I glorify’ is the hymn;° as containing (the word) ‘chariot’ in ‘Like a strong steed the chariot hastening at the call’ on the seventh day it is a symbol of the seventh day, It is in Jagati; Jagati verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted ; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tristubh and Jagati; cattle are a pairing; the Chandomas are cattle; (they serve) to win cattle. ‘Thee we invoke’, and ‘Do thou come to the worshipper’, are the Brhat as Prstha® on the seventh day ; that is what belongs to the sixth day; the Rathantara is the Vairupa, the Brhat the Vairaja; the Rathantara the Cakvara, the Brhat the Raivata; in that there is the Brhat as Prstha, verily thus with the Brhat they support the Brhat, to avoid cleaving the Stomas. If it were to be the Rathantara, there would be a cleavage (of the Stomas). Therefore the Brhat only is to be used. ‘What he hath won’ is the normal inserted verse.’ In ‘Towards thee, O hero, we utter praise’ he makes to follow the basis of the Rathantara,® for this day is connected with the Rathantara in place. ‘Drink of the pressed draught rich in sap’ is the Pragatha® of the Saéman ; as containing (the word) ‘drink’ on the seventh day it is a symbol of the seventh day. ‘This steed, god strengthened ’ is the norma! Tarksya '°
(hymn).
8 RV. viii. 68. 1-8; 2. 1-8; 58.5, 6; i. 40. 8, Oldenberg, gveda-Noten, i. 170. 4; iii, 20. 4; i, 91.2; 64.6; viii. 89.8; 5 RV.i. 52; AOS. viii. 6.6; OCS. x. 9, 12. see AB. iv. 29. ¢ RV. vi. 46. 1, 2; viii. 61. 7, 8; see AB. iv. ‘ RV. i. 165: v. 9 is cited; ACS. viii, 6.6; 81.
CQS. x.9. 11. For the legend of. Sieg, * RV. x. 74. 6; see AB. iv. 29. Sagenstoffe des Rgveda, pp. 115 seq.; v. ° RV. vii. 82. 22, 28; see AB. iv. 29. Schroeder, Mysterium und Mimus, pp. 91 ° RV. vii. 3.1, 2; see AB. iv. 29. seq., 102 seq.; Hertel, VOJ. xviii. 158; ‘' RV. x. 178; AQS. vii. 1. 18.
v. 17—] The Soma Sacrifice (240
v. 17 (xxiii. 2). ‘I shall proclaim the mighty deeds of Indra’ is the hymn ;' the word ‘ forward’ (in ‘ proclaim ’) on the seventh day is a symbol of the seventh day. It is in Tristubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. ‘Towards the ram, much invoked, worthy of praise’ is the hymn ;* ‘towards’ is equivalent to ‘forward’; on the seventh day it is a symbol of the seventh day. It is in Jagati; Jagati verses support the midday (pressing) of the set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh and in Jagati; cattle are a pairing, the Chandomas cattle; (they serve) to win cattle. ‘That of Savitr we choose,’ and ‘To-day, for us, O god Savitr’ are the strophe and antistrophe of the Vaigvadeva ;* on the Rathantara day, the seventh day, it is a symbol of the seventh day. ‘Towards thee, O god Savitr’ is (the triplet) to Savitr.t ‘Towards’ is equivalent to ‘forward’; on the seventh day it is a symbol of the seventh day. ‘Let them come forward with weal for the sacrifice’ is (the triplet) to sky and earth ;5 ‘forward’ on the seventh day is a symbol of the seventh day. ‘This to the race divine’ is (the triplet) to the Rbhus;® as containing (the word) ‘born’ on the seventh day it is a symbol of the seventh day. He recites (the verses) of two Padas,’ ‘Come hither with thy beauty’; man has two feet, cattle four feet ; the Chandomas are cattle; (verily they serve) to win cattle; in that he recites (verses) of two Padas, verily thus he makes the sacrificer with two feet find support in four-footed cattle. ‘Hither to our service, the songs, O Agni’ is the (hymn) to the All-gods;® ‘hither’ on the seventh day is a symbol of the seventh day. These are Gayatri verses; this set of three days has the Gayatri at the third pressing. ‘ Vaicvanara hath produced’ is the beginning of the Agnimaruta ; as having (the word) ‘born’ on the seventh day it is a symbol of the seventh day. ‘Forward to you, the Tristubh, food’ is (the hymn) to the Maruts;° ‘forward’ on the seventh day is a symbol of the seventh day. ‘To Jatavedas let us pour the Soma’ is the normal (verse) to Jatavedas." ‘Your envoy, with all knowledge’ is (the hymn) to Jatavedas ;'* as not having the deity mentioned on the seventh day it is a symbol of the seventh day. These are Gayatri verses ; this set of three days has the Gayatri at the third pressing.
1 RY. i. 82; ACS. viii. 6. 12; not in GOS. * RV. x. 172; AQS. viii. 9.6; OCS. x. 9. 16,
Cf KB. xxvi. 9, 10. ® RV. i. 14; ACS. viii. 9. 5. 3 RV. i561; AQS. viii. 6.12; COS. x. 9.18. * See AQS. ii. 15. 2; AQS. vill, 9. 7. CF. ® RV. v. 82. 1-8; 4-6; see AB. iv. 29. G¢S. x. 9.17; 10. &. ‘ RV. i. 24. 8-5; AQS. viii. 9. 5. 0 RV. viii. 7; AQS. viii. 9.7; OOS. x. 9. 17. 5 RV. ii. 91. 19-21; ACS. viii. 9.5; COS. x. 4 RV. i. 99.1; AQS. vii. 1. 14.
- 13 RV. iv. 8; ACS viii. 9. 7.
241] The Chandomas—Enghth Day [—v. 18
v. 18 (xxiii. 8), That? which has not (the words) ‘ hither’ and ‘forward’, that which has (the word) ‘stand’, is the symbol of the eighth day, for the eighth day is a repetition of the second day. That which contains (the word) ‘upright’, (the word) ‘to’, (the word) ‘between’, (the word) ‘strong’, (the word) ‘ grow’, (the fact) that the deity is mentioned in the middle Pada, (the fact) that the atmosphere is referred to, that which has Agni twice, that which contains (the word) ‘great’, that which contains a double invocation, that which contains (the word) ‘again’, the present tense, that which is a symbol of the second day; these are the symbols of the eighth day. ‘Agni for you the god in union with the flames’ is the Ajya? of the eighth day; as containing Agni twice, on the eighth day it is a symbol of the eighth day. It is in Tristubh; this set of three days has the Tristubh at the morning pressing. ‘Were not they who were made great with homage ?,’ ‘Those rich of food, wealth gathering, the wise one,’ ‘The dawns with fair days, spotless have dawned, ‘Guardians infallible, eager envoys,’ ‘So far as the power of the body, so far as the might,’ ‘To you two at the rising of the sun with hymns,’ ‘The cow milking the desire of the ancient one, ‘To our prayers come, O Indra, knowing, ‘Agni, upright, hath established the favour of the bright one’ and ‘May Sarasvati for us rejoicing’ are the Praiiga;° as containing (the words) ‘to’, ‘between’, an invocation of two deities and ‘upright’ on the eighth day it is a symbol of the eighth day. It is in Tristubh; this set of three days has the Tristubh metre at the morning pressing. ‘Lord of every man,’ ‘ Indra is the Soma drinker only,’ ‘O Indra, come near,’ ‘ Rise up, O Brahmanaspati,’ ‘ Agni, the leader,’ ‘Thou, O Soma, with inspiration, ‘They swell the waters,’ and ‘Sing aloud to Indra’ are the continuation ‘* being the same as that of the second day; on the eighth day it is a symbol of the eighth day. ‘I praise great Indra in whom all’ is the hymn;° as containing (the word) ‘great ’ on the eighth day it is a symbol of the eighth day. ‘Even from great, O Indra, these that approach’ is the hymn ;® as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. ‘Drink the Soma, towards which, O dread one, thou hast penetrated’ is the hymn;" as containing (the word) ‘great’, in ‘The cattle stall, being greatly lauded, O Indra’ on the eighth day, it is a symbol of the eighth day. ‘Great is
1 For the eighth or second Chandoma see ‘ RY. viii. 68.6; 2.4; 88. 5,6; i. 40. 1, 2;
KB. xxvi. 11-18. iii. 20. 4; i. 41. 2; 64.6; viii. 97. 1 2 RV. vii.8; AQS. viii. 10. 1; OOS. x. 8.1. and 2, It differs in detail throughout. 5 RV. tii. 19; AQS. viii. 7. 22.
3 RV. vii. 91. 1, 8; 90. 4; 91. 2, 4, 5; 65. * RV. i. 169; ACS. viii. 7, 22. 1-8; iii, 58, 1-8; vii. 28. 1-8; 89, 1-8; 7 RV. vi.17; AQS. vili. 7. 22. 95. 4-6; ACS. viii. 10. 1.
31 [= 0.8. 95]
v.18—] The Soma Sacrifice [242
Indra, man-like, spreading over mortals’ is the hymn ;* as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. It is in Tristubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. ‘Him sky and earth of one mind’ is the hymn ;° as containing (the word) ‘ great’ in ‘When he went displaying his greatness, his power’ on the eighth day it is a symbol of the eighth day. It is in Jagati; Jagati verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh and Jagati; cattle are a pairing, the Chandomas are cattle; (verily they serve) to win cattle. Hymns containing (the word) ‘great’ are recited ; the atmosphere is great; (verily they serve) to obtain the atmosphere. Five hymns are recited ; the Paiikti has five Padas; the sacrifice is fivefold ; cattle are fivefold; the Chandomas are cattle; (verily they serve) to win cattle. ‘Towards thee, O hero, we utter praise’ and ‘ Towards thee for the first drink’ are the Rathantara as Prstha? on the eighth day. ‘What he hath won’ is the normal inserted verse." In ‘Thee we invoke’ he makes to follow the basis 1? of the Brhat, for this day is connected with the Brhat in place. ‘Both may he hear for us’ is the Pragiatha of the Saman ;}* ‘that which is lasting and that which was yesterday’ (he means); on the Brhat day, the eighth day, it is a symbol of the eighth day. ‘This steed, god strengthened ’ is the normal Tarksya ™ (hymn).
v. 19 (xxiii. 4). ‘ Many not of old to him’ is the hymn;? as containing (the word) ‘ great’ in ‘To the great, the hero, impetuous, eager’ on the eighth — day it is a symbol of the eighth day. ‘This fame for thee, O bounteous one, though thy greatness’ is the hymn ;* as containing (the word) ‘great’ on the eighth day it is the symbol of the eighth day. ‘Thou art great, O Indra, who by thy might’ is the hymn;* as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. ‘Thou art great, O Indra; to thee the earth’ is the hymn ;‘ as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. It is in Trigtubh ; with it with feet supported he maintains the pressing ; thereby it departs not from its place. ‘Though the width of the sky is outspread’ is the hymn ;° as containing (the word) ‘great’ in ‘Not Indra in greatness’
- RY. vi. 19; AQS. vii. 9. 22. “ RV. x. 178; AQS. vii. 1. 18.
- RY. x. 118; AQS. vii. 9. 22; it precedes | RV. vi. 82; AQS, viii. 7.28; OOS, x. 10. 6. there RV. vi. 19. Cf. KB. xxiii. 12, 18,
10 RV. vil. 88. 22, 28; viii. 8.7,8; see AB. 7? RV. x. 54; ACS. viii. 7.28; CCS. x, 10. 6. iv, 29, * RV. i. 68; ACS. viii. 7. 28; OCS. x. 10. 6.
11 RV. x. 74.6; see AB, iv, 29. ‘ RV, iv. 17; AQS. viii. 7. 28; OOS. x. 10. 6.
18 RV. vi. 46. 1 and 2; see AB. iy. 81. ® RV. i 55; AQS. viii. 7. 28: it precedes
iS RV. viii. 61. 1 and 2; see AB. iv. 81. RV. iv. 17 there ; not in G¢S8.
243] The Chandomas—Enghth Day [v.19
on the eighth day it is a symbol of the eighth day’. It is in Jagati; Jagati verses support the midday (pressing) of this set of three days; that metre 1s a support in which a Nivid is inserted ; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tristubh and in Jagati ; cattle are a pairing, the Chandomas cattle ; (verily they serve) to win cattle. Hymns containing (the word) ‘great’ are recited ; the atmosphere is great ; (verily they serve) to obtain the atmosphere. Two sets of five hymns are recited; the Pankti has five Padas; the sacrifice is fivefold; cattle are fivefold; the Chandomas are cattle; (verily they serve) to win cattle. They are separate, five in one set, five in the other; they make up ten; the Viraj is a set of ten; the Viraj is food; cattle are food, the Chandomas cattle ; (verily they serve) to win cattle. ‘Let each man of the god that leadeth,’ ‘That desirable of Savitr’ and ‘God of all, lord of the good’ are the strophe and autistrophe of the Vaigvadeva.® On the Brhat day, the eighth day, it is a symbol of the eighth day. ‘The golden-handed to aid’ is (the triplet) to Savitr’; as containing (the word) ‘upright’ on the eighth day it is a symbol of the eighth day. ‘May the two great ones, sky and earth, for us’ is (the triplet) to sky and earth ;* as containing (the word) ‘ great’ on the eighth day it is a symbol of the eighth day. ‘Youthful the parents again’ is (the triplet) to the Rbhus;°* as containing (the word) ‘again’ on the eighth day it is a symbol of the eighth day. He recites (verses) of two Padas,!° ‘These worlds let us subject’; man has two feet, cattle four feet; the Chandomas are cattle; (verily they serve) to win cattle. In that he recites (verses) of two Padas, verily thus he makes the sacrificer with two feet to find support among four-footed cattle. ‘The great aid of the gods’ is (the hymn) to the All-gods;" as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. These are Gayatri verses ; this set of three days has the Gayatri at the third pressing. ‘The righteous, belonging to all men’ is the beginning of the Agnimaruta ;'* as containing (the word) ‘great’ in ‘ Agni, of all men, the great’ on the eighth day it is a symbol of the eighth day. ‘The sporting troop of the Maruts’ is (the hymn) to the Maruts ;}* as containing (the word) ‘grow’ in ‘ With the taste of the sap it grew great’ on the eighth day it is a symbol of the eighth day. ‘To Jatavedas let us pour the Soma’ is the normal (verse) to Jatavedas.™
- RV. v. 50. 1; 82. 7, 8; see AB. iv. 82. 10 RV. x. 157; COS. x. 10. 7; ACS, viii. 7. 24. 7 RV. i. 22. 5-7; AQS. viii. 10.2; CCS. x. ™ RV. viii. 88; AQS. viii. 10. 2; QS. x.
- RV. i. 92. 18-15; AQS. viii. 10.2; CGS. x. 9 In AQS. viii. 10.8; OOS. x. 1. 8.
- 13 RV. i. 87; AQS. viii. 10. 8.
- RV. i. 20. 4-6; ACS. viii. 10.2; O¢S.x. ™ RV. i. 99.1; AQS. vii. 1. 14.
Vv. 19-—] The Soma Sacrrfice (244
‘O Agni, be kind; thou art great’ is (the hymn) to Jaétavedas;” as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. These are Gayatri verses; this set of three days has the Gayatri metre at the third pressing.
ADHYAYA IV The Chandomas (continued).
v. 20 (xxiv. 1). That? which has the same endings is a symbol of the ninth day ; for the ninth day is a repetition of the third day. That which contains (the word) ‘horse’, (the word) ‘end’, that which is repeated, that which is alliterated, that which contains (the word) ‘stay ’, (the word) ‘ surpass ’, (the word) ‘ three ’, that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, (the fact) that yonder world is referred to, that which contains (the word) ‘ pure’, (the word) ‘true’, (the word) ‘dwell ’, (the word) ‘gone’, (the word) ‘dwelling’, the past tense, that which isa symbol of the third day; these are the symbols of the ninth day. ‘We have gone with great praise tothe youngest’, is the Ajya? of the ninth day ; as containing (the word) ‘gone’ on the ninth day it is a symbol of the ninth day. It is in Tristubh; this set of three days has the Tristubh metre at the morning pressing. ‘Forward to thee the pure are offered boldly ’,‘ They perceiving with true mind’, ‘Dwelling in the sky, from the atmosphere, on the earth’, ‘Come hither to us with all boons, O Acvins’, ‘The Soma, O Indra, is pressed for thee’, ‘The Brahmans, the Aiigirases, will attain ’, ‘Sarasvati pious men invoke’, ‘ Hither to us from the sky, from the great mountain’ and ‘O Sarasvati lead us to prosperity’ are the Praiiga?; as containing (the words) ‘pure’, ‘true’, ‘dwell’, ‘gone’, and ‘house ’, on the ninth day it is a symbol of the ninth day. It is in Tristubh; this set of three days has the Tristubh metre at the morning pressing. ‘Him for great gain’, ‘Three Soma draughts for Indra’, ‘O Indra, come near’ ‘Forward now Brahmanaspati’, ‘Agni, the leader’, ‘Thou, O Soma, with inspiration ’, ‘They swell the waters ’, and ‘No one the chariot of Sudas’ are the continuation ‘, being the same as that of the third day; on the ninth day it is a symbol of the ninth day. ‘Let Indra drink whose Soma, hail! ’
1 RV, iv. 9; ACS. viii. 10. 8. 42. 1-8; x. 17. 7-9; v. 48. 11-18; vi. 61. 1 For the ninth day see KB. xxvi. 14-17. 14-16 ; AQS. viii. 11. 1; OOS. x. 11. 4,5. ® RV. vii. 12; AQS. viii. 11.1; OOS. x. 11.1 ‘¢ RV. viii. 6&8 7-9; 2. 7-9; 58. 5, 6; i. 40. 5,
with variants throughout. 6; iii. 20.4; i. 91.2; 64. 6; vii. 82. 10.
° RV. vii. 90. 1,5; 64.1; 70.1-8; 29. 1-8; See AB. v. 1.
- The Chandomas—Ninth Day [—v. 21
is the hymn °; the call of Hail! is the end; the ninth day is the end; on the ninth day it is a symbol of the end. ‘Let him say the Saman, springing forth as of a bird’ is the hymn ®; (containing) ‘ Let us sing that which becometh heavenlike’; the heaven is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day. ‘Stand on the steeds being yoked to the chariot’ is the hymn’; standing is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day. ‘ Those of many a poet’ is the hymn °, (containing) ‘ The hymns him that standeth on the chariot’; standing is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day. That is in Tristubh ; with it with its feet supported he maintains the pressing; thereby it departs not from its place. ‘Sing ye forth to the glad one the song rich in food’ is the hymn ° ; as having the same endings on the ninth day it is a symbol of the ninth day. It is in Jagati; Jagati verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted ; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tristubh and in Jagati; cattle are a pairing; the Chandomas are cattle ; (verily they serve) to win cattle. Five hymns are recited; the Pankti has five Padas ; the sacrifice is fivefold ; cattle are fivefold ; the Chandomas are cattle; (verily they serve) to win cattle. ‘Thee we invoke’ and ‘Do thou come to the worshipper ’ are the Brhat as Prstha ° on the ninth day. ‘ What he hath won’ is the normal inserted verse.!! In ‘ Towards thee, O hero, we utter praise ’ he makes to follow the basis ! of the Rathantara, for this day is connected with the Rathantara in place. ‘O Indra, threefold protection ’ is the Pragatha of the Saman*; as containing (the word) ‘ three’ on the ninth day it is a symbol of the ninth day. ‘This steed, god strengthened’ is the normal Tarksya '* (hymn).
v. 21 (xxiv. 2). ‘In thee from of old the songs have gone together, O Indra ’is the hymn’; ascontaining (the word) ‘gone’ on the ninth day it is a symbol of the ninth day. ‘ When shall our prayers dwell in the chariot’ is the hymn ?; as containing (the word) ‘dwell’ it is a symbol of the end ; having gone to the end he dwells as it were; on the ninth day it is a symbol of the ninth day. ‘May the true one come hither, the generous, he of the Soma lees’ is the hymn*; as containing (the word) ‘true’ on the 8 RV. iii. 50; AQS. viii. 7. 28. 11 RV. x. 74.6; see AB. iv. 29.
- RV. i. 178; AQS. viii. 7. 28; CGS. x. 11.6. 1% RV. vii. 82. 22 and 28 ; see AB. iv. 29. 7 RV. iii. 86 ; AQS. viii. 7.28; CCS. x. 11.6. 3% RV. vi. 46. 9 and 10; see AB. v. 1.
® RV. vi. 21; ACS. viii. 7. 28. 1 RV. x. 178; AQS. vii. 1. 18. ® RV. i. 101; AQS. viii. 7. 28: it precedes 1 RV. vi. 84; AOQS. viii. 7. 24. Cf. KB. xxvi. RV. vi. 21 there ; CCS. x. 11. 6. 16, 17,
10 RV. vi. 46.1, 2; viii. 61.7, 8; see AB. iv. 4% RV. vi. 85; AQS. viii. 7. 24. 81, | 3 RV. iv. 16; ACS. viii. 7. 24 ; OCS. x. 11.17.
Vv. 21—] — The Soma Sacrifice (246
ninth day it is a symbol of the ninth day. ‘That highest power of thine is on high’ is the hymn‘; the highest is the end ; the ninth day is the end ; on the ninth day it is a symbol of the end. It is a Tristubh ; with it with feet supported he maintains the pressing; verily it departs not from its place. ‘I am the first lord of wealth’ is the hymn ° (containing the words) ‘I win wealth of every man’; what is won is the end ; the ninth day is the end ; on the ninth day it is a symbol of the ninth day. It is in Jagati ; Jagati verses support the midday pressing of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tristubh and in Jagati; cattle are a pairing ; the Chandomas are cattle; (verily they serve) to win cattle. Two sets of five hymns are recited; the Pankti has five Padas ; the sacrifice is fivefold; cattle are fivefold; the Chandomas are cattle; (verily they serve) to win cattle. They are separate, five in one set, five in the other; they make up ten; the Viraj is a set of ten; the Viraj is food; cattle are food; the Chandomas are cattle; (verily they serve) to win cattle. ‘That of Savitr we choose’ and ‘To-day for us, O god Savitr ’ are the strophe and antistrophe of the Vaigvadeva °; on the Rathantara day, the ninth day, it is a symbol of the ninth day. ‘The evening hath come’ is (the triplet) to Savitr?; what has gone is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day ; ‘ Forward towards you mightily sky and earth’ is (the triplet) to sky and earth®; as containing (the word) ‘ pure’ in ‘ To the pure the praises ’ on the ninth day it is ‘a symbol of the ninth day. ‘Let Indra give for sap to us’ and ‘Give ye jewels’ are (the triplet) to the Rbhus*®; as containing (the word) ‘ three ’ in ‘Three sevens to the presser’ on the ninth day it is a symbol of the ninth day. He recites (verses) of two Padas'°, ‘Brown is one, active, bounteous, youthful’; man has two feet, cattle four feet ; the Chandomas are cattle ; (verily they serve) to win cattle; in that he recites (verses) of two Padas, verily thus he makes the sacrificer with two feet find support in four-footed cattle. ‘That are three over thirty’ is (the hymn) to the All-gods 1; as containing (the word) ‘three’ on the ninth day it is a symbol of the ninth day. These are Gayatri verses; this set of three days has the Gayatri metre at the third pressing. ‘ Vaicvanara, to our aid’ is the beginning }? of the Agnimaruta (containing) ‘Let him come hither from
- RV.i.108; AQS. viii. 7.24; CGS. x.11.17. ° RV. viii. 98, 84; i. 20. 7 and 8&; AQS. viii.
® RV. x. 48; AQS. viii. 7. 24: it precedes 11.8; GOS. x. 11.8.
RV. i. 108 here; COS, x. 11. 7. 10 RV. viii. 29; AQS. viii. 7. 24; OS. x.
- RV. v. 82. 1-3; 4-6; see AB. iv. 80. 11. 8. See above AB. v. 18; ACS. viii. 11. 8. 11 RY. viii. 28; AQS. viii. 11.8; (GS. x. 11.8.
- RV. iv. 66. 5-7; AQS. viii. 11.8; CGS. x. 12 See AQS. viii. 11.4; AV. vi. 86. 1: TS. i. 11, 8. 5. 11. 1 and its parallels.
- The Chandomas—Ninth Day [—v. 22
afar’; from afar is the end ; the ninth day is the end; on the ninth day it is a symbol of the end. ‘O Maruts in whose dwelling’ is the hymn "4 to the Maruts; as containing (the word) ‘dwell’ it is a symbol of the end ; having gone to the end he dwells as it were; on the ninth day it is a symbol of the ninth day. ‘To Jatavedas let us pour the Soma’ is the normal (verse) to Jatavedas’. ‘Forward to Agni, move your speech’ is (the hymn) to Jatavedas’5; as having the same endings in the ninth day it is a symbol of the ninth day. ‘May he convey us beyond our foes, may he convey us beyond our foes’ he recites; in the set of nine nights much is done that is forbidden ; verily (this serves) for atonement. In that he recites ' ‘ May he convey us beyond our foes; may he convey us beyond our foes’, verily thus he releases them from all sin. These are Gayatri verses ; this set of three days has the Gayatri metre at the third pressing.
The Tenth Day.
v. 22 (xxiv. 3). They’ perform the Prsthya Sadaha. As is the mouth, so is the Prsthya Sadaha ; as within the mouth are the tongue, palate, and teeth, so are the Chandomas; now that by which he makes speech distinct, by which he discerns sweet and not sweet, is the tenth day. As the two nostrils, so the Prsthya Sadaha, as that within the nostrils, so the Chandomas ; now that by which he discriminates scents is the tenth day. As is the eye, 80 is the Prsthya Sadaha ; as the black within the eye, so the Chandomas; now the pupil, by which he sees, is the tenth day. As is the ear, so is the Prsthya Sadaha; as what is within the ear, so the Chandomas; now that by which he hears is the tenth day. The tenth day is prosperity ; they attain prosperity who perform the tenth day (rite). Wherefore the tenth day is one on which corrections are not to be made (thinking) ‘ Let us not speak ill? of prosperity ’, for it is unwise to speak ill of a superior. They creep thence, they purify themselves, they enter the hut of the wives ; of those he who knows this libation should say ‘ Hold ye on to one another ’. He should offer with ‘ Here stay, stay ye here; here be support, here self support; O Agni; vdt! Hail! vat!’ In that he says ‘Here stay’ he
8 RV. i. 86; AQS. viii. 11. 4; OCS. x. 11. 9. xxi, 9-12; AQS, viii. 12. 10-18. 2 for the
4 RV, i. 99.1; AGS. vil. 1.14. rites here prescribed; for the avivdkya
16 RV. x. 187; AQS. viii. 11. 4. character see TS. vii. 8.1.1; BOS. xvi.
18 In each verse of RV. x. 187. 6; ApOs. xxi. 9.
1 AB. v. 22-28 and KB, xxvii. deal with the * Haug, contra Siyana, translates ‘we tenth day following the nine (Chandomas shall not bespeak (the goddess of) und Prethya Sadaha); for the day, cf. wealth.’
COS. x. 18-21; BOS. xvi. 6-9; ApQS.
Vv. 22—] The Soma Sacrifice (248
makes them stay in this world; in that he says ‘ Stay ye here’ he makes offspring stay inthem. In that he says‘ Here be support ; here self-support’, verily thus he confers speech and offspring upon the sacrificers. The Rathantara is ‘O Agni, vdt!’, the Brhat is ‘ Hail! wit’. The Brhat and Rathantara are a pairing of the gods; verily thus by a pairing of the gods they win a pairing; by a pairing of the gods they are propagated in pairings; (therefore this serves) for propagation ; he is propagated with offspring and cattle who knows thus. They creep thence; they purify themselves ; they go to the Agnidh’s altar ; of them he who knows this libation should say ‘Hold ye on to one another’. He should offer with °
‘Sending the sucking calf (to its mother),
Himself a sucking calf sucking his mother,
Increase of wealth, sap, and strength
May he support in us; hail!’ Increase of wealth, sap and strength he wins for himself and the sacrificers
when one knowing thus offers this libation.
v. 28 (xxiv. 4) They creep thence ; they go to the Sadas; the other priests creep out severally according to their wont; the Udgatrs creep together. They chant to the verses of the serpent queen. The serpent queen is this (earth), for this (earth) is the queen of what creeps; this (earth) in the beginning was bare; she saw this spell' ‘The dappled bull hath come’ ; this dappled colour, of various forms, entered her; whither she desired, whatever there is here, plants, birds all forms (entered her). The dappled colour enters him with various forms, whatever he desires who knows thus. With mind he utters the prelude, with mind he sings, with mind he responds; with voice he recites. Speech and mind are a pairing of the gods, verily thus with a pairing of the gods they win a pairing, by a pairing of the gods they are propagated in pairings; (verily it serves) for propagation; he is propagated with offspring and cattle who knows thus. Then the Hotr recites * the Four Hotrs; verily thus he accompanies in recitation the song. The Four Hotrs are the sacrificial, secret name of the gods; in that the Hotr recites the Four Hotrs, verily thus he reveals the sacrificial, secret name of the gods; that revealed reveals him. He is revealed who knows thus. ‘That Brahman, to whom, though learned, fame does not come’, he used to say, ‘having gone into the wild should gather a bunch of Darbha grass, points upward, and, placing to his right
$ Cf. VS. viii. 51. In both cases the ACS. 26. Cf. KB. xxvii. 4; OB. iv. 6.9. 17.
viii. 18. 1 and 2 merely has juhvati and 7 Cf. below AB. v. 25. Vydcakg means ‘ ex- Narf&yana says that this or the Sitra pound’ and the word has now a special mode may be adopted. propriety in its double force. See ACS.
1 RV. x. 189; AQS. viii. 18. 8-6 ; OOS. x. 18. viii. 18, 6-9 ; CCS. x. 18. 27 and 15.
- The Tenth Day [—v. 25
a Brahman, recite the Four Hotrs; the Four Hotrs are the sacrificial, secret name of the gods; if he were to recite the Four Hotrs, he thus reveals the sacrificial, secret name of the gods; that revealed reveals him ; he is revealed who knows thus.’
v. 24 (xxiv. 5) Then? they together lay hold of an Udumbara (branch) with ‘Sap and strength I lay hold of’. The Udumbara is strength and proper food. In that the gods distributed sap and strength,’ thence the Udumbara came into being. Therefore thrice in a year it ripens. Thus in that they lay hold together of the Udumbara (branch), verily thus they lay hold together on sap and strength. They restrain their speech; the sacrifice is speech; verily thus they restrain the sacrifice. They suppress the day; the world of heaven is the day; verily thus they press down the world of heaven. They should not utter speech by day; if they were to utter speech by day they would leave the day over to a rival. They should not utter speech by night; if they were to utter speech by night, they would leave the night over to a rival ; let the sun be half set; then should they utter speech ; so much only of space do they leave over. to a rival, Or rather, when the sun is set, should they utter speech; verily thus they makethe rival who detesta them have the darkness as his portion. Having gone round the Ahavaniya should they utter speech ; the Ahavaniya is the sacrifice, the Ahavaniya the world of heaven; verily thus by the sacrifice as the world of heaven they go to the world of heaven. With
‘What we have done here defective,
What we have done in excess,
To Prajapati the father
Let that go.’ they utter speech. Through Prajapati are offspring born ; Prajapati is the support of what is defective and excessive ; them neither defect nor excess harms. To Prajapati they transfer defect and excess who knowing thus utter speech with this (verse). Therefore those who know thus should utter speech with this (verse) ?.
v. 25 (xxiv. 6) ‘O Adhvaryu’ he calls when about to speak out in the Four Hotrs. This is the form of the Call. ‘ Yes,O Hotr; be it so, O Hotr’ is the response of the Adhvaryu at each pause in the ten sentences.'
‘Their offering spoon was thought. (Their) butter was intelligence. (Their) altar was speech. 1 Cf, TS, vi.6. 11. 6. Anup. iii. 12; LOS. iii. v. 25. 1 This is part of the Caturhotr ; see AQS.
- 18 For this passage cf. KB. xxvi. 5. viii. 18.10; OCS. x. 15. 5-7, where the 2 For the ritual see ACS. viii. 18. 22-26; Mantra differs, Here it is corrupt.
COS. x. 21. 6 seg. ; BOS, xvi. 9. $2 [ m-0-8- a5]
“4
Vv. 25—| The Soma Sacrifice [250
(Their) strew was learning. (Their) Agni was insight.
(Their) Agnidh was knowledge. (Their) oblation was breath. (Their) Adhvaryu was the Saman. (Their) Hotr was Vacaspati. (Their) Upavaktr was mind.
They drew this cup (with)
“© Vacaspati, O worshipper, O name. Let us worship thy name. Do thou worship, with our name go to the sky. That prosperity with which the gods with Prajaipati as householder prepared, that prosperity shall we attain.” ’ |
Then he runs over the Bodies of Prajapati and the riddle.
‘Eater of food and mistress of food’: the eater of food is Agni; the mistress of food Aditya.
‘The fair and the beautiful’: the fair is Soma, the beautiful is cattle. . The unresting and the fearless’: the unresting is Vayu, for he never
rests; the fearless is death, for all fear it.
‘The unattained and the unattainable’: the unattained is the earth; the unattainable is the sky.
‘The unattackable and the irresistible’: the unattackable is Agni; the irresistible is Aditya.
‘That which has no prius and no rival’: that which has no prius is mind ; that which has no rival is the year. These are the twelve Bodies of Prajapati; this is the whole of Prajapati, thus the whole of Prajaépati he obtains on the tenth day. Then they say the riddle’.
« “ Agni is the householder ” some say : he is the householder of the world.
‘Vayu is the householder” some say: he is the householder of the atmosphere.
- “He who gives heat yonder is the householder” some say: he is the lord, the seasons are the house. The householders prosper, the sacrificers prosper, for whom there is as householder one knowing the god as householder. The householder smites away evil, the sacrificers smite away evil for whom there is as householder one knowing the god who most effectively has smitten away evil.” O Adhvaryu we have won*.’
- For the riddle here of. KB. xxvii. 5; AQS. xii, 4. 21; Eggeling, SBE. xxvi. 462, viii. 18. 14; ECS. x. 20; for the bodies 458 ; ApCS. xxi. 12 takes the view of of Prajipati see KB. xxvii. 6 ; AQS. viii. PB. unfavourable to Prajaipati.
- 18; COS. x. 19 (in this case very * This is used as Yajy&; see ACS. viii. 18. elaborate). Both seem called Brahmodya 15, 16.
in CB. iv. 6.9. 20; of. PB. iv. 9.14; KQS.
251] The Agnihotra (—v. 23
ADHYAYA V The Agnthotra.
v. 26 (xxv. 1) ‘Take! out the Ahavaniya’ he says on the afternoon; whatever good he does on the day, verily thus, by taking it out and bringing forward, he places in security. ‘Take out the Ahavaniya’ he says on the morning ; whatever he does well by night verily thus, by taking it out and bringing it forward, he places in security. The Ahavaniya is the sacrifice, the Ahavaniya the world of heaven; verily thus in the sacrifice as the world of heaven, he places the world of heaven who knows thus. He who knows the Agnihotra as connected with the All-gods, of sixteen parts, and finding support in cattle, prospers with the Agnihotra, as connected with the All-gods, of sixteen parts, and finding support in cattle. When in the cow, it is Rudra’s*; when allowed to drop, it is Vayu’s; when being milked, it is the Acvin’s; when milked, it is Soma’s ; when put on the fire, it is Varuna’s ; when swelling up, it is Pusan’s; when pouring over, it is the Maruts’; when bubbling, it is the All-gods’; when covered with a film, it is Mitra’s; when removed, it is sky and earth’s; when it is ready (for the Hotr), it is Savitr’s ; when it is being taken (for the oblation), it is Visnu’s ; when put (on the altar), it is Brhaspati’s; the first libation is for Agni; the next for Prajapati; the offering is Indra’s. This is the Agnihotra, connected with the All-gods, of sixteen parts, and finding support in cattle. With the Agnihotra, as connected with the All-gods, of sixteen parts and finding support in cattle he prospers who knows thus.
v. 27 (xxv. 2) (They ask) ‘If the’ Agnihotra cow, when united (with its calf) and being milked sits down, what is the expiation then?’ He should address it with
‘That from fear of which thou dost sit down Thence give us security ; Guard all our cattle ; Homage to Rudra, the bountiful.’
He should make her rise with 2
1 AB. v. 26-81 and KB. ii. deal with the v.27. ! Repeated with all down to paragraph
Agnihotra. Cf. AQS. iii. 11. iv in AB. vii. 8. See ACS, iii. 11.1; JB. 2 Cf. CB. xi. 5. 8.5: samudantam is found in i568. 1; TB. iii. 7. 8.1; OB. xii 4.1.9;
ACS. ii. 8. 8; TB. ii. 1. 7 and KQS. xxv. AQS. iii. 21; ApQS. ix. 5. 1 seg; Atharva-
2.8 have udanta and GB. iii. 12 samud- prayaccitia, ii. 4 and 5.
wintam. Weber (Ind. Stud, ix. 291) prefers *% See AQS. iii. 11. 2; TB. i. 4. 8.1: MOS.
vigpandamdnam, an obvious »./.; see below iii. 2. 1.
AB. v. 27, n. 5.
Vv. 27—] : The Agnehotra (252
‘The goddess Aditi hath arisen, She hath bestowed life upon thelord of the sacrifice ; Making good fortune for Indra, For Mitra and for Varuna.’
Then should he place on her udder and her mouth a pot of water, and then give her toa Brahman, That is the expiation in this case. ‘ If one’s Agnihotra cow, when united and being milked, calls aloud, what is the expiation then’ (they ask). She calls aloud foreseeing hunger for the sacrifices *; he should make her eat food, for expiation ; food is expiation. (He says‘) ‘From eating the good pasture mayst thou be of good fortune’. That is the expiation in this case. ‘Ifone’s Agnihotra cow when united and being milked stumbles, what is the penance then?’ (they ask). If she causes any (milk) to spill, he should touch it and mutter °
‘That milk which to-day hath crept over the earth That which hath crept over the plants, the waters The milk in the house, the milk in the cow,
The milk in the calves, that milk be mine.’
He should offer with the remainder of the milk, if it be enough for an oblation. But, if all be poured out, then he should summon another (cow) and milk her and offer with it, but there must be an offering, even if only in faith.® That is the expiation in this case. All becomes for him suited for the strew, all is secured, who knowing thus offers the Agnihotra.
v. 28 (xxv. 8) The sacrificial post is yonder sun, the altar the earth, the strew the plants, the kindling wood the trees, the sprinkling waters the waters, the enclosing sticks the quarters. Whatever of his is lost, or dies, or men drive away, all of that comes to him in yonder world who knows thus to offer the Agnihotra, just as what is placed on the strew would come. Both sets, gods and men, reciprocally he leads as fees and all this whatever there is here. Men by the evening libation he leads as fees to the gods and all this whatever there is is here; they lie as it were relaxed and at home, when taken as fees for the gods. The gods by the morning libation he leads as fees to man and all this whatever there is here. They
3 Siyana and Haug take this as ‘to reveal spandeta which may be preferred; Ap(S. her hunger to the sacrificer’ but this ix. 5. 6; MOS. iii. 2. 1; JAOS. xxxiii. is forcing the sense of pratikhydaya; cf. 115, n. 728; of. CB. xii. 4, 1. 6; JB. i. 58. 1. Weber, Ind. Stud. ix. 291. Cf. Atharva- * The sense here, as given by Saéyana, is that prayaccitta, ii. 4 which has samprakhydya. if all else fails he must offer faith only
‘ RV. i. 164, 40; AV. vii. 73. 11; AQS. iii. aham graddham juhomt, not as Haug that 11. 4; ApOs. ix. 6. 4. he is to offer with faith in any case.
© Seo AOS. iii. 11.7; TB.i. 4.8.8; AQS. has
me. aA)
253] The Agnhotra = 29
leap up! recognizing this as it were (saying) ‘ That shall I do; there shall I go’. The world which a man conquers by giving all this, that world he conquers who knowing thus offers the Agnihotra. By the evening libation for Agni he begins the Agvina (Castra); speech utters the response? in ‘Speech, speech’, By Agni, by the night, is the Acvina recited by him who knowing thus offers the Agnihotra. For Aditya by the morning libation he begins the Mahavrata; breath utters the response in ‘ Food ; food’; by Aditya, by the deity is the Mahavrata recited by him who knowing thus offers the Agnihotra. Of this Agnihotra there are seven hundred and twenty evening libations in the year; there are also seven hundred and twenty morning libations in the year. So many are the bricks accompanied by Yajus verses of the fire®. By the year, by the fire fully does he sacrifice who knowing thus offers the Agnihotra.
v. 29 (xxv. 4) Vrsacusma Vatavata Jatiikarnya said ‘ We shall declare this to the gods; the Agnihotra which used to be performed on both days is now performed on alternate days only’. This also said a maiden seized by a Gandharva‘ We shall declare this to the fathers ; the Agnihotra which used to be performed on both days is now performed on alternate days only.!’ The Agnihotra is offered on alternate days in that one offers it on the evening after sunset and in the morning before sunrise. The Agnihotra is offered on both days in that one offers it in the evening after sunset and in the morning after sun rise. Therefore the offering should be made after sun rise. He who offers before sunrise obtains the world of the Gayatri in the twenty-fourth year; in the twelfth he who offers after sunrise. If he offers for two years before sunrise then he has really sacrificed for one only; he who sacrifices after sunrise with the year obtains the year, he who knowing thus offers after sunrise. Therefore should one offer after sunrise. He offers in the brilliance of day and night who offers in the evening after sunset and in the morning after sunrise. By Agni as brilliance the night is brilliant, by Aditya as brilliant the day is brilliant.
1 The sense is clearly that the gods also act as fees ; hence Weber’s view (Ind. Stud. ix. 290) ’vivaddnd} is wrong. Sdyana offers an alternative that the men are meant, having obtained the fees in the shape of divine favour.
2 The point is that the opening to Agni of the Acvina is compared with the offering to Agni at evening: the Pratigara is according to SSyana vdcd tvd hotrd: see ApOS. vi. 1. 2; and in the next case of the offering to Aditya annam payo reto
‘smasu dhehi ; see ApCS. vi. 11. 5; CCS. iv. 18, 1.
3 Weber (Ind. Siud. ix. 291) refers them to 860 yajugmaiyah and 860 paricrit bricks in CB. x. 4. 2. 2.
v. 29. ! This is the reasonable sense and construction ; cf. KB. ii. 9. The yad may be ‘that’, one tt being only usual to cover uvdca, or it may be the relative, in which case there is a slight anacoluthon but the first view is perhaps the best.
The Agnihotra (254
In the brilliance of day and night does he offer who knowing thus offers after sunrise. Therefore should one offer after sunrise *.
v. 80 (xxv.5) Day and night are the wheels of the year ; verily thus with them he goes through the year. If he offers before sunrise, that is as if one were to go with (a chariot with) a single wheel. But if he offers after sunrise, that is as if one were swiftly to perform a journey with (a chariot with) wheels on both sides. As to this the sacrificial verse is recited :
‘This goeth yoked with Brhad and Rathantara, All that hath been and is to be ; With them should he go who is wise taking the fires, By day should he offer one, by night another.’
The night is connected with the Rathantara, the day with the Brhat; Agni is the Rathantara, Aditya the Brhat. Those deities make him attain the vault of the tawny one, the world of heaven, who knowing thus offers after sunrise. Therefore should one offer after.sunrise. As to this, the sacrificial verse is recited ¢ As one may go with a single horse Having nothing else for harnessing,
So many men go, Who offer the Agnihotra before sunrise.’
The deity_as it proceeds, all this whatever there is here follows upon it ; of the deity all this whatever there is here is a follower; this deity is that which has followers. A follower he finds, a follower is his who knows thus. He is the one guest, he lives among the offerers. This is why there is in the world the following verse
‘ Let him heap blame on the blameless, Or take away blame from the blameworthy, The one guest at evening he turns away, The thief who stole away the lotus fibres.’ *
2 Weber (Ind. Stud. ix. 292) points out that 4546 and 4547-4600) and in the Jdtaka in the Avesta there is expressed a prefer- no. 488, and in which the Rsis in order ence for the period from the first appear- to release themselves of the accusation of ance of light to the sunrise as the proper being guilty of the theft of lotus fibres time of sacrifice, while the time of the swore frightful oaths, one of which is sunrise is the daevayagna. here recorded, but which has no paralle]
1 Yo for so is an obvious correction suggested in the Mahdbhdrata or the Jdtaka. See first by Weber and later by Geldner. Charpentier, ZDMG. lxiv. 65 seg. ; Lxvi. The stanza was partly intelligible to 44 seg.; Geldner, Ixv. 806, 807 (who
v. 29—]
SAyana, as he makes it said as an oath by one accused of stealing lotus fibres. The verse is clearly cited from a story of which we have divergent versions in the Mahabharata (2 accounts ; xiii. 4896-
overlooks Weber's suggestion of yo); Oldenberg, GGN. 1911, p. 464, n. 2 who suggests runaddhu as a possibility, a very plausible conjecture.
255] The Agnihotra (—v. 31
He isthe one guest, he dwells among offerers ; this deity he turns away who being fit for the Agnihotra does not offer the Agnihotra. This deity being turned away turns him away from this world and from yonder, both of them, who being fit for the Agnihotra does not offer the Agnihotra. Therefore he who is fit for the Agnihotra should offer it. Therefore they say ‘A guest at evening should not be turned away’, knowing this Nagarin Janacruteya said as to Aikadagaksi *? Manutantavya ‘ In his offspring will we know him if he offer with knowledge or without knowledge’. Of Aikadacaksi the offspring became as kingly person; as a kingly person his offspring becomes, who knowing thus offers after sunrise. Therefore after sunrise should offering be made.
v. 81 (xxv. 6) Aditya on rising unites his rays with the Ahavaniya; if one offers before sunrise, that is as if one were to offer the breast to a child unborn or to a calf unborn. But, if he offers after sunrise, that is as if one were to offer the breast to a child born or a calf born.’ Through his being united in both worlds proper food is offered both from this world and from yonder tohim. If he offers before sunrise, that is as if one were to offer to a man or an elephant, without hand stretched out?, if he offers after sunrise it is as if one were to offer to a man or an elephant, with hand stretched forth. He * having taken him with his hand and dragged him upwards places him in the world of heaven, who knowing thus offers after sunrise. Therefore one should offer after sunrise. Aditya as he rises leads forward all creatures; therefore they call him breath. In breath does he sacrifice who knowing thus sacrifices after sunrise ; therefore one should sacrifice after sunrise. Speaking truth he offers in truth who offers in the evening after sunset and in the morning after sunrise. With bhith, bhuvah, svar, om; Agni is light, light is Agni’ he offers in the evening; with ‘ bhith, bhewah, svar, om; Sirya is light, light is Surya’ in the‘morning. By him speaking truth in truth is the offering made, who knowing thus offers after sunrise ; therefore should one offer after sunrise. As to this a sacrificial
verse 18 sung:
3 Aikddacdksim should probably be read as above tam asmai pratidhiyamdnam takes suggested by tasya below where Aikdda- the worshipper and the sun as the two gakge as a locative is very difficult. persons though he renders the passive
1 Of. GB. ii. 2. 1. 1. erroneously as an active. This seems
2 So Séyana and Haug: but of course prayate correct, as the only real alternative is and aprayate may equally well be datives, to assume that the sun and the sacrifice and the sense be ‘ put into the hand of are meant which is very difficult in the a man who is not coming’, as Weber second passage, as fam must correspond (Ind. Stud. ix. 298), prefers as in KB. ii. 9. with ya since esa clearly is the sun.
3 S4yana consistently here and in the clause
Vv. 31—] The Soma Sacrifice ‘(256
‘Every morning they tell falsehood Who offer the Agnihotra before sunrise, Declaring what is to be declared by day on what is not day, ‘‘ Surya is the light ”; there is not then light for them.°’
Errors in the Sacrifice.
v. 82 (xxv. 7) Prajapati! desired ‘May I be propagated; may I be multiplied’. He practised fervour; having practised fervour he created these: worlds; the earth, the atmosphere, the sky. He brooded over these worlds ; from these worlds when brooded over these luminaries were born; Agni was born from the earth, Vayu from the atmosphere, Aditya from the sky. He brooded over these luminaries. From these brooded over the three Vedas were born ; the Rgveda was born from Agni, the Yajurveda from Vayu, the Samaveda from Aditya. He brooded over these Vedas; from these (Vedas) when brooded over three pure (sounds) were born; bhih from the Rgveda was born, bhuvah from the Yajurveda, svar from the Sémaveda. He brooded over these pure ones; from them when brooded over the three sounds were born ; the letter a, the letter u, and the letter m. Them he brought together ; that made (the word) om. Therefore with om does he say the Pranava. Om is the world of heaven; om is he that yonder gives heat. Prajépati extended the sacrifice; he took it; he sacrificed with it. He performed the Hotr’s office with the Re alone, the Adhvaryu’s with the Yajus, the Udgatr’s with the Saman. He performed the Brahman’s office with the pure (part) of the threefold knowledge. Prajapati handed over the sacrifice to the gods; the gods extended the sacrifice; they took it, they sacrificed with it. They performed the Hotr’s office with the Re alone, the Adhvaryu’s with the Yajus, the Udgatr’s with the Saman. They performed the Brahman’s office with the pure (part) of the threefold knowledge. The gods said to Prajipati ‘If there be trouble in our sacrifice from the Re, or from the Yajus, or from the Séman, or an unknown (trouble) or a complete failure, what is the expiation?’ To the gods said Prajapati ‘If there is trouble in your sacrifice from the Re, do ye offer on the Garhapatya, with ‘bhih’ ; if from the Yajus, with ‘bhuvah’ on the Agnidh’s altar, or on the Anvaharyapacana at oblation sacrifices *; if from the Saman, with ‘ svar’ on the Ahavaniya ; if (the trouble) is unknown or a complete
® The last words really give a farther asser- CU. iv. 17; SB.i.5. 6-8; JB. i. 857, 358 ; tion of what is already said in adivd, JUB. iii. 15. 4-17, 10; Oertel, JAOS. xviii. which is based, of course, on divd ; stiryo 88, 84; Trans. Conn. Acad. xv. 155 eg. jyotih is clearly a citation without tti. 2 As opposed to the Soma sacrifice where alone 1 KB. xxvi. 8-6 has a Prayaccitta section, but there is an Agnidh’s altar.
only remotely similar. Cf. CB. xi. 5. 8;
257] Errors in the Sacrifice [(—v. 34
failure, running through all ‘bhith, bhuvah, svar’, do ye offer on the Ahavaniya only’. These exclamations are the internal fastenings of the Vedas; just as one may unite one thing with another’, or joint with joint, or with a cord unite an object of leather or something which has come apart,so with these he unites whatever in the sacrifice has come apart. These exclamations are an expiation for all; therefore this expiation only should be performed in the sacrifice.
v. 38 (xxv. 8). Important sages say ‘Since the Hotr’s office is performed with the Re, the Adhvaryu’s with the Yajus, the Odgatr’s with the Saéman, the threefold knowledge is taken up; how then is the Brahman’s office performed?’ ‘ With the threefold knowledge’, he should say. He that blows here is the sacrifice; two paths it has, speech and mind, for . by speech and by mind the sacrifice proceeds. Speech.is this (earth), mind yonder (world) ; by speech as the threefold knowledge they make ready one side, by mind the Brahman makes (another) ready. Now some Brahman priests, when the morning litany is begun, having muttered the Stomabhagas *, wait talking. As to this® a Brahman said, seeing the Brahman talking when the morning litany was begun, ‘ They have omitted half of this sacrifice’, Just as a man with one foot when going, or a chariot with a wheel on one side when moving, fails, so the sacrifice fails and through the failure of the sacrifice the sacrificer fails. Therefore the Brahman priest, when the morning litany is begun, should remain silent until the offering of the Upancu and Antaryama (cups); when the Pavamanas have been begun, until the conclusion ; again, in the case of Stotras accompanied with Castras, he should be silent until their vasat call. Just as aman with both feet when going, or a chariot with wheels on both sides when moving, does not come to any harm, so the sacrifice does not come to harm, and through the sacrifice being unharmed, the sacrificer is not harmed.
v. 84 (xxv. 9). They say ‘Seeing that the fees are brought for the Adhvaryu (by the sacrificer thinking) ‘ He has drawn the cups for me, he has acted for me, he has offered the libations for me’, for the Udgatr (thinking) ‘He has sung for me’, for the Hotr (thinking) ‘He hassaid the invitatory verses for me, he has recited (the litanies) for me, he has said the offering verses for me ’, what has the Brahman priest done for the fees brought for him; or is it that without action he is to receive them?’ The Brahman is the physician
3 SAyana justifies the rendering byareference * For these cf. PB. i. 8,9; TS, iii. 5. 2; iv.
to CU. iv. 17. 7, where cases of other 4.1; v. 8 6; KS, xvii. 7; xxxvii. 7; things are given. MS. ii. 8 F; VS. xv. 6. 1 OU. iv. 17. 1. 3 See GB. iii. 2, 8.
33 [ n0,-8, 23|
Vv. 34—! The Soma Sacrifice (258
of the sacrifice; he receives for making medicine for the sacrifice. Moreover in that (the Brahman) performs his function as Brahman with the greatest amount of holy power, with the sap of the metres, therefore is he the Brahman ; in the beginning the Brahman was a sharer of half with the other priests; a half (of the holy power) was the Brahman’s, a half the other priests. Therefore if there is trouble in the sacrifice from the Re the Brahman should offer on the Garhapatya with ‘bhih’; if from the Yajus, on the Agnidh’s altar, or on the Anvaharyapacana at oblation offerings with ‘bhuvah’; if from the Saman with ‘svar’ on the Ahavaniya ; if (the trouble) is unknown or a complete failure, he should run over all ‘bhith, bhuvah, svar’ and offer on the Ahavaniya only. The Prastotr when the Stotra is being begun, says ‘O Brahman,! shall we chant, O Pracastr? ’. At the morning pressing the Brahman should say ‘bhih! with Indra do ye chant’; ‘bhuvah’ he should say at the midday pressing ‘ With Indra do ye chant’; ‘svar’ he should say at the third pressing, ‘With Indra do ye chant’. ‘bhith, bhuvah, svar’ he should say at an Uktha or Atiratra, ‘ With Indra do ye chant’. In that he says ‘With Indra do ye chant’, and the sacrifice is connected with Indra, and the god of the sacrifice is Indra, verily thus he makes the chanting possessed of Indra, verily to them he says in effect ‘ Let it go not from Indra; with Indra do ye chant’.
3 For this cf. AQS. v. 2.11-16; CS. vi. 8. ence to the AV. is strongly in favour of 5, 6. For the Brahman’s activity see the priority of the AB.; cf. Bloomfield, KB. vi. 12. See also MOS. iii. 1. 11 seq. ; Atharvaveda, p. 4.
ApCS. ix. 16. 4,5. The absence of refer-
PANCIKA VI THe Soma SacriFIce (continued). The Recitations of the Hotrakas. ADHYAYA I The Offices of the Subrahmanyé and Grdvastut.
vi. 1 (xxvi. 1). The? gods performed a Sattra at Sarvacaru ;? they could not smite away evil. To them said Arbuda Kadraveya, the serpent seer, the maker of spells, ‘One Hotr’s office has not been performed by you, that will I perform for you; then will you smite away evil. They said ‘Be it so’. At each midday he crept out for them ; he praised the pressing stones; therefore at each midday they praise the pressing stones in imitation of him. The way by which he crept out is now called the creeping out of Arbuda. Them the king made drunk; they said ‘It is & poisonous snake that looks at our king; come, with a turban let us bind his eyes’. ‘Be it so’ (they said); with a turban they bound® his eyes; therefore winding round a turban they praise the pressing stones in imitation of him. The king still made them drunk; they said ‘ With his’ own spell he praises the pressing stones; come, let us mingle the spell with other verses.’ ‘Be itso’ (they said); with other verses they mingled his spell; then he did not make them drunk. In that they mingle his spell with other verses, verily (it serves) for expiation. They smote away evil; in accordance with their smiting away the serpents smote away evil; having smitten away evil they lay aside their old worn out skin and go on with a new one. He smites away evil who knows thus.
vi. 2 (xxvi. 2). They say ‘With how many verses! should he praise?’
1 For the activity of the Griavastut see KB. 881, 882; Cf. Lévi, La doctrine du sacrifice, xxix. 1; his part is described in full in pp. 142, 148. AGS. v. 12; (QS. vii. 15. His special ? A place according to S&yana: Aufrecht Arbuda hymn is RV. x. 94 with x. 76 supplies yajwe ; a man, BR. and x. 175 before the last verse; these *° Apinahyus is a wholly anomalous and inare preceded by RV. i. 24. 8; v. 81. 1; correct form ; probably merely a blunder.
viii. 81. 1; 1. 1; Eggeling, SBE. xxvi. vi. 2. !} I.e. of the P&ivamani verses. which he is to use,
vi. 2— The Castras of the Hotrakas (260
‘With a hundred’ they say; man has a hundred (years of) life, a hundred strengths, a hundred powers; verily thus he places him in life, in strength, in power. ‘Or with thirty-three’ they say; ‘he smote away the evils of thirty-three gods; thirty-three were the gods for him.’ With an unlimited number should he praise; Prajapati is unlimited. The Hotr function of the Gravastut is Prajapati’s; in it all desires are won. In that he praises with an unlimited number, (it serves) to win all desires. All desires he wins who knows thus. Therefore should he praise with an unlimited number only. They say ‘How is he to praise?’ ‘By syllables?’ ‘ By sets of four syllables?’ ‘By Padas?’ ‘By half-verses?’ ‘By verses?’
- By verses does not fit, nor again does by Padas fit; as to by syllables or sets of four syllables, the metres would be broken up so, many syllables would so be omitted. By half verses only should he praise, for support. Man has two supports, cattle four feet; verily thus he makes the sacrificer with two supports find support in four-footed cattle. Therefore should he praise by half verses only. They say ‘Since it is at the midday only that he praises the pressing stones, how is the praising at the other pressings performed by him?’ In that he praises with Gayatri verses, and the morning pressing is in Gayatri, thereby (is the praise accomplished) at the morning pressing ; in that he praises with Jagati verses, and the third pressing is in Jagati, thereby at the third pressing. So by him who knows thus, although he praises the pressing stones only at the midday, is praising accomplished in all the pressings. They say ‘Seeing that the Adhvaryu directs the other priests, then why does he undertake this without a direction?’ The office of the Gravastut is mind; mind requires no direction ; therefore he undertakes this without a direction.
vi. 8 (xxvi. 1). The Subrahmanya’ is speech ; its calf is Soma the king ; when Soma the king has been bought, they summon the Subrahmanya, just as one summons a cow; with this as calf it milks all desires for the sacrificer. All desires speech milks for him who knows thus. They say ‘Why has the Subrahmanya its name?’ ‘It is speech’, he should reply ; ‘speech is the holy power and the good holy power (su-brahma).’ They say ‘ Why then do they call him that is male female as it were?’ ‘ Because the Subrahmanya is speech’ he should reply, ‘for that reason.’ They say ‘Seeing that the other priests perform their priestly functions within the altar, and the Subrahmanya without the altar, how is his function performed within the altar?’ ‘From the altar they throw up the rubbish heap; in that standing on the heap he calls’, he should reply, ‘for that
1 For the Subrahmanyé formula see ¢B. iii. Caland and Henry, L’Agnisioma, pp. 65 8.4.17 seq.; TA. i. 12. 8,4; LOS. i. 8; seq.; Oortel, JAOS. xviii. 84.
261] The Subrahmanya and the Gravastut (—vi. 4
reason. They say ‘Then why does he stand on the heap when calling the Subrahmany&?’ The seers performed a sacrificial session; to the tallest? of them they said ‘Do thou call the Subrahmanya; from nearest wilt thou summon the gods.’ Verily thus they make him the tallest; moreover thus he delights the whole of the altar. They say ‘Why do they drive up a bull as the fee for him?’ ‘The bull is male, the Subrahmanya female; that is a pair; for the propagation of this pair’ (he should reply). Inaudibly * the Agnidh utters the offering verse for the cup for (Tvastr) with the wives; the cup for (Ivastr) with the wives is seed ; seed is poured inaudibly as it were. He does not say the second vasat (thinking) ‘The
- second vagat call is a completion; let me not bring seed to completion.’ The incomplete state of seed is perfect; therefore he does not say the second vasat. Seated on the lap of the Nestr he partakes; the Nestr represents the wife ;* Agni places seed in the wives for propagation ; verily thus by Agni he places seed in the wives for propagation. He is propagated with offspring and cattle who knows thus. After the fees the Subrahmanya is completed; the Subrahmanya is speech; the fee is food ; verily thus in proper food and speech at the end they establish the sacrifice.
ADHYAYA II
The Castras of the other Hotrakas at Sattras and Ahinas.
vi. 4 (xxvii. 1). The’ gods performed a sacrifice; as they were performing it the Asuras came up to them (saying) ‘We will make a confusion of their sacrifice. From the south they approached them, where they thought was the thinnest part of the sacrifice. The gods perceiving this put Mitra and Varuna around on the south; by means of Mitra and Varuna on the south at the morning pressing they smote away the Asuras and the Raksases. Verily thus also the sacrificers by means of Mitra and Varuna on the south at the morning pressing smite away the Asuras and the Raksases. Therefore the Maitrévaruna recites (the litany) to Mitra and Varuna at the morning pressing, for by means of Mitra and Varuna the gods smote away the Asuras and the Raksases on the south at the morning pressing. Smitten off at the south the Asuras entered
2 ‘Eldest’ Sa&yana and Haug, but ‘tallest’ ‘ For this Séyana cites TS. vi. 5. 8. 6. Cf.
above gives a reply to the question of the also CB. iv. 4. 2.17; OOS. viii. 5. 8, 4. use of the Utkara. 1 This chapter merely gives explanations of ’ For the omission of the anuvasatkdra see the origin of the several Castras of the
AGS. v. 5. 21. three Hotrakas.
vi. 4—] The Castras of the Hotrakas [262
the sacrifice in the middle. The gods perceiving this placed Indra in the middle; they with Indra in the middle smote away the Asuras and Raksases at the morning pressing. Verily thus also the sacrificers with Indra in the middle smite away the Asuras and the Raksases at the morning pressing. Therefore the Braihmanacchansin at the morning pressing recites (a litany) to Indra, for with Indra in the middle the gods at the morning pressing smote away the Asuras and the Raksases. The Asuras, smitten off in the middle, entered the sacrifice from the north. The gods, perceiving this, put Indra and Agni around on the north; with Indra and Agni on the north at the morning pressing they smote away the Asuras and the Raksases. Verily thus also the sacrificers with Indra and Agni on the north at the morning pressing smite away the Asuras and the Raksases. Therefore the Achavaka at the morning pressing recites (a litany) to Indra and Agni, for with Indra and Agni on the north at the morning pressing the gods smote away the Asuras and the Raksases. The Asuras smitten off on the north ran round to the front in battle array. The gods perceiving this placed Agni around in front at the morning pressing; with Agni in front at the morning pressing they smote away the Asuras and the Raksases. Verily thus also the sacrificers with Agni in front at the morning pressing smite away the Asuras and the Raksases. Therefore the morning pressing 18 connected with Agni. He smites away evil who knows thus. The Asuras, smitten off in front, having gone round to the back entered. The gods, perceiving this, put the All-gods, as their self, around behind at the third pressing; they with the All-gods, as themselves, behind at the third pressing smote away the Asuras and the Raksases. Verily thus also the sacrificers with the All-gods, as themselves, behind at the third pressing smite away the Asuras and the Raksases. Therefore the third pressing is connected with the All-gods. He smites away evil who knows thus. So the gods smote away the Asuras from the whole of the sacrifice. Then the gods prospered, the Asuras were defeated. He prospers himself, the evil rival who hates him is defeated, who knows thus. The gods with the sacrifice so ordered smote away the Asuras, the evil, and conquered the world of heaven. He smites away the evil rival who hates him and conquers the world of heaven who knows thus and who knowing thus orders the pressings.
vi. 5 (xxvii. 2), They make the strophe the antistrophe of the strophe!
1 The point is that the Castras of the Hotrakas not be done at the other pressings because are made up at the morning pressing of the Stotras there (Prstha and Uktha) do the Stotriya (taken from the correspond- not from day to day remain in the same ing three Ajya SAmans) and as Anurdpa ritual form. The idea occurs in AB. vi.
the Stotriya of the next day. This can- 17. See AQS. vii. 2.2 seg. Cf. GB. vii. 11.
263] The Castras of the Hotrakas [—v1. 5
at the morning pressing; verily thus they make one day the counterpart of the other; verily thus by the preceding day they lay hold of the subsequent day. But this is not the case at the midday (pressing); the Prsthas are prosperity; they have not the position? for the purpose of making the strophe the antistrophe of the strophe. By reason of the same distinction they do not at the third pressing make the strophe the antistrophe of the strophe.
vi. 6 (xxvii. 3). Next as to the commencing verses.! ‘ With true guidance for us, let Varuna’ is that of the Maitravaruna? (containing) ‘Let Mitra lead us knowing’; the Maitravaruna is the leader of the Hotrakas; therefore this (verse) contains the word ‘leader’. ‘Indra for you on all sides’ is that of the Brahmanacchaasin,? (containing) ‘ We invoke for men’; verily with this (verse) day by day they invoke Indra. When they invoke in competition no other appropriates Indra, where a Brahmanacchahsin knowing thus day by day recites this (verse). ‘What time, when the Soma was pressed, men’ is that of the Achavika;‘ ‘invoked Indra and Agni’ (it continues); verily with this (verse) day by day they invoke Indra and Agni. When they invoke in competition no other appropriates Indra and Agni, where an Achivika knowing thus recites this (verse) day by day. They are ships which carry over to the world of heaven; verily with these (verses) they cross to the world of heaven.
vi. 7 (xxvii. 4). Next as to the concluding verses. ‘May we be thine, O god Varuna’ is that of the Maitravaruna;! ‘Sap and light may we obtain’ (it ends); ‘sap’ is this world; ‘light’ is yonder-world; verily with this (verse) they lay hold of both worlds. ‘He hath traversed the atmosphere’ is that of the Brahmanacchansin,’ a triplet, containing the word ‘apart’; verily with these he puts apart the world of heaven for them. ‘In the joy of the Soma the worlds, when Indra broke Vala’ (he says) ; the consecrated ones are eager to win; therefore this (verse) contains the word ‘hole’ (vala). |
‘ He drove out the cows for the Aiigirases, Revealing them that were in secret, Headlong he hurled Vala ;’
verily with this (verse) he wins booty. ‘By Indra the spaces of the
2 Aufrecht with SAyana and Haug and the 'TJ.e. after the Stotriyas and Anuripas of Anand. ed. read tatsthandni : Weber AB. vi. 5 in sacrifices of a series of days. (Ind. Stud. ix. 295) suggests the alteration * RV. i. 90. 1; ACS. vii. 2. 10; OQS. xii. 2.14. tasthdndni, quoting the precise parallel * RV. i. 7.10; AQS. vil. 2. 10. with yad in QB. xii. 5.1. 1-8, but thisis ‘* RV. vii. 94. 10; AQS. vii. 2. 10. Cf. OCS. no doubt wrong: cf. Eggeling, SBE. xii. 2. 19.
xxvi. 242, n. 1; KB. xxvi. 8: etatsthine vi. 7. ' RV. vii. 66. 9. .. » pasydya. 3 RV. viii. 14. 7-9.
v1. 7—] The Castras of the Hotrakas [264
sky’ (he says); the spaces of the sky are the world of heaven; by Indra (they) ‘ Are made firm and established The firm are not to be moved away ’ ;
verily with this (verse) day by day they continue to find support in the world of heaven. ‘I seek of those with Sarasvati’ is that of the Achivaka;* Sarasvati is speech; verily thus he says ‘of those with speech’; ‘Of Indra and Agni the aid’ (he says); speech is the dear abode of Indra and Agni; verily thus he unites these two with their dear abode. With a dear abode does he prosper who knows thus.
vi. 8 (xxvii. 5), There are two kinds of concluding verses of the Hotrakas, at the morning and at the midday, those of the Ahina and those of the one day rites. The Maitravaruna concludes with those of the one day rite only ;! thereby he departs not from the world. With those of the Ahina the Achavaka,? to obtain the world of heaven. Both are used by the Brahmanacchansin ;*° thereby grasping both he goes to this and to yonder world; moreover he goes grasping both, the Maitraévaruna and the Achavaka, the Ahina and the one day rite, the year and the Agnistoma. Now at the third pressing the concluding verses of the Hotrakas are those of the one day rite only;‘ the one day (rite) is a support; verily thus at the end they establish the sacrifice on a support. Without taking a breath he should say the offering verse at the morning pressing; save for one or two (verses) he should not recite beyond the Stoma,’ (thinking) ‘That is as if one were to give quickly to one neighing and thirsting; moreover I shall swiftly give proper food and Soma drinking to the gods.’ Swiftly he finds support in the world. (He uses) an unlimited number at the two latter pressings; the world of heaven is unlimited; (verily it serves) to obtain the world of heaven. At pleasure the Hotr may recite whatever the Hotrakas may recite on the previous day; or the Hotrakas
3 RV. viii. 88. 10. midday pressing the same (RV. vii. 28. 6). 1 T.e. at the two Savanas of morning and ‘* Viz. RV. vii. 84.1; x. 48.1; vi. 69. 1; see midday he uses the same concluding ACS. viii. 2.16; 8.84; 4. 8 verse (the plural being prayogabahuiod- * The sense as taken by Saéyana and Haug pekgam) they are RV. vii. 66. 9 and iv, 16. seems that meant; cf. AB. vi. 28. 10 for 21 (cf. AB. vi. 28). See AQS. v. 10. 28; the same use : Weber (Ind. Stud. ix. 296) 16.1; vi. 18. 5. objects on grammatical grounds to the 3 RY. viii. 88. 10 and vii. 94.9; RV. ii. 11. wording and prefers the normal ‘He 21 (AB. vi. 28) and iii. 80. 22 are those should use one or two verses, but not for the Ahina and EkaAha respectively. over recite the Stoma’; but this is really 5 This means that at the morning pressing he not consistent with the context in vi. 28 used different verses in the Ekaéha and and ACS. yii. 18. 2 expressly says that
Abina (RV. viii. 98.8; 14. 9), but at the there is atiparsana in one or two verses.
265] The Recitations of the Hotrakas [—vi. 9
what the Hotr may recite; the Hotr is the breath, the Hotrakas the limbs; in common does this breath go through the limbs. Therefore at pleasure the Hotr may recite what the Hotrakas recite on the previous day, or the Hotrakas what the Hotr (recites). The Hotr keeps concluding with the ends of the hymns, Moreover the concluding verses of the Hotrakas are the same at the third pressing; the Hotr is the body, the Hotrakas the limbs; the ends of the limbs are the same; therefore the concluding verses of the Hotrakas at the third pressing are the same.
ADHYAYA III
The Castras and other Recitations of the Hotrakas.
vi.9(xxviii.1). ‘Let! the bays carrythee hither’ he recites at the morning pressing for the (goblets) being filled, (verses) containing (the words) ‘strong’, ‘drink’, ‘ pressed’, and ‘be drunk’ and so perfect in form. They are (verses) to Indra which he recites ; the sacrifice is connected with Indra. They are Gayatris which he recites; the morning pressing is connected with the Gayatri. Nine small ? (verses) he recites at the morning pressing ; in what is small is seed poured ; ten at the midday he recites; seed poured in the small having attained the middle part of the woman becomes most firm ; nine small (verses) he recites at the third pressing: from what is small are offspring born. In that he repeats the whole of the hymns, verily thus he propagates the sacrificer as an embryo from the sacrifice as the womb of the gods. Some recite seven verses each, seven at the morning pressing, seven at the midday (pressing), seven at the third pressing; saying ‘ The offering verses should be as many as the invitatory verses ;* seven eastward say the offering verses, seven say the vagat call; these are the invitatory verses of those’. That he should not do so; they injure the seed of the sacrifice and morever the sacrificer himself, for the hymn is the sacrificer. By nine (verses) the Maitravaruna carries him from this world to the world of the atmosphere, by ten from the world of the atmosphere to yonder world, for the world of the atmosphere is the longest,‘ with nine from
1 This chapter, in part, like KB. xxviii. 2 and nine is small; or defective. 8 deals with the Maitrivaruna’s recita- * I.e. at the Prasthita offering ; see ACS. v. tions at the three pressings, which are 5. 15-18; CGS. vil. 4. 2-10; Oaland and RV. i. 16 (AQS. v. 5. 14), vii. 21, and iv. Henry, L’ Agnistoma, pp. 209, 211, 312. 85 complete in each case as against the ‘ S&yana treats this as if it were antarikgalokdd alternative of sets of seven verses. ahi: the world meant is in his view the
- The argument is that as ten is the norm, ndkaprstha.
34 [u.0.. 28]
vi. 9—] The Castras of the Hotrakas [266
yonder world to the world of heaven. They cannot bear the sacrificer to the world of heaven who recite sets of seven. Therefore as wholes should he recite the hymns.
vi. 10 (xxviii. 2). Further he says ‘ Seeing that the sacrifice is for Indra, then why do two only at the morning pressing use as offering verses for the Prasthita (libations) verses manifestly addressed to Indra, namely the Hotr and the Brahmanfacchansin: ‘This Soma drink for thee’ is the offering verse of the Hotr,! ‘O Indra, thee as a bull we’ is that of the Brahmanaechansin.? The others use (verses) to various deities ; how are their verses connected with Indra?’ The Maitravaruna® uses as offering verse ‘ Mitra we hail’; ‘ Varuna for the Soma drinking ’ (he says); whatever Pada contains (the word) ‘drink’ is a symbol of Indra; thereby he delights Indra. The Potr‘ uses as offering verse ‘O Maruts, in whose dwelling’; ‘ He is best protected of men’ (he says); the protector is Indra; this is a symbol of Indra; thereby he delights Indra. ‘O Agni, bring hither the wives ’ the Nestr 5 uses as offering verse; ‘Tvastr to the Soma drinking’ (he says) ; Tvastr is Indra; this is a symbol of Indra; thereby he delights Indra. ‘To him whose food is the ox, whose food the cow’ the Agnidh® uses as offering verse; ‘Soma-backed, the creator’ (he says); the creator is Indra; this is a symbol of Indra; thereby he delights Indra.
‘Come hither with those that move at dawn, The gods, ye that have excellent wealth, Indra and Agni, to the Soma drinking’ ;
is the offering verse of the Achavaka,’ being in itself perfect. So are these verses to Indra; in that they are addressed to various deities, thereby he delights the other deities. In that they are in Gayatri, thereby they are connected with Agni; these three with them he obtains.
vi. 11 (xxviii. 8). ‘ There hath been pressed the divine Soma juice mingled with milk’ he recites at the midday for (the goblets) being filled, (verses) containing (the words) ‘ strong’, ‘ drink ’, ‘ pressed’, and ‘ be drunk’ and so perfect a form. (The verses) which he recites are addressed to Indra; the sacrifice is connected with Indra; they are Tristubh verses which he recites ;
1 RV. viii. 65.8; AQS. v. 5.18; OCS. vii. 4. vi. 11. ! This chapter gives the hymn for the
- Cf. KB. xxviii. 8; GB. vii. 20. filling of the goblets and the Prasthita 1 RV. iii. 40.1; AQS.v. 5. 18; QS. vii. 4. 7. libations ; forthe formersee ACS. v. 5. 14; ®° RV. i. 28. 4; AQS. v. 5. 18; CGS. vii. 4. 6. 13.11; OS. vii. 17.8; it is merely alluded
- RV. i. 86.1; AOS. v. 5.18; OOS. vii. 4. 8. to in KB. xxix.2. The hymn is RV. vii. 5 RV. i. 22.9; AQS. v. 5. 18; OOS. vii. 4. 9. 21: the word gorjika is quite uncertain ; 6 RV. viii. 48. 11; ACS. v. 5.18; COS. vii. ‘dont la fléche est la vache’ is Caland and
- Henry’s rendering L’ Agnistoma, p. 284.
7 RV. viii. 88. 7; AQS. v. 7.63; OOS. vii. 7.2.
267] The Recitations of the Hotrakas [—vi. 12
the midday pressing is connected with the Tristubh. They say ‘Seeing that (the word) “be drunk” is a symbol of the third pressing, then why does he recite verses containing (the word) “be drunk ” and why do they use such verses as offering verses?’ At the midday the gods become drunk as it were ; they also at the third pressing become drunk together ; therefore at the midday he recites (verses) containing the word ‘be drunk’ and they use such (verses) as offering verses. All of them at the midday use for the Prasthita libations ? verses manifestly addressed to Indra. Some use verses containing (the words) ‘penetrate towards’. The Hotr® uses as offering verse ‘Drink the Soma towards which O dread one thou hast penetrated ’. The Maitravaruna ‘ uses as offering verse ‘ Drink it, thou that art impetuous, penetrating’. The Brahmanacchahsin ) uses as offering verses ‘ Do thou drink as of old ; let it delight thee’. The Potr ® uses as offering verse ‘Come hither ; Soma lover they call thee’, The Nestr™ uses as offering verse ‘Thine is this Soma; do thou come hither’. The Achavaka® uses as offering verse ‘For Indra the Soma draughts found aforetime’. The Agnidh °® uses as offering verse ‘ Filled is his cup; hail!’ Of these those contain (the words) ‘ penetrate towards’; Indra was not victorious at the morning pressing; with these (verses) he penetrated towards the midday pressing; in that he penetrated towards, therefore do these verses contain (the words) ‘penetrate towards ’.
vi.12 (xxviii.4). ‘Come! hither, O sons of strength ’ he recites at the third pressing for (the goblet) being filled, (verses) containing (the words) ‘strong’, ‘drink’, ‘press’, and ‘be drunk’ and so perfect in form. They are addressed to Indra and the Rbhus. They say ‘Since they do not chant (verses) to the Rbhus, then why do they call it the Arbhava Pavamina?’ Prajapati as father having made immortal the Rbhus being mortal gave them a share in the third pressing; therefore they do not chant (verses) to the Rbhus, but they call it the Arbhava Pavamana, Further he says ‘Seeing that in the two first pressings he recites according to the metre, Gayatri verses at the morning pressing, Tristubhs at the midday pressing, then why does he recite Tristubh verses at the third pressing which is connected with the Jagati?’
2 For the Prasthitas, see ACS. v.5.19; COS. * RV. iii. 86.2; AGS. v. 5.19; OCS. vii. 17.
vii. 17. 6-11; Caland and Henry, pp. 286, 10. AQ€S. inverts the order of the pre- 287. ceding and this. 3 RV. vi.17.1: thisand the next two contain ° RV. iii. 82. 15; AQS. v. 5. 19; GCS. vii. forms of abhi-trd ACS. v. 5.19; GOS. vii. 17. 11. 17.6. Cf. GB. vii. 21. 1 For the filling of the goblets to RV. iv. 85 4 RV. vi. 17.2; AQS. v. 5.18; QOS. vii. 17. 6. see AQS. v. 5. 14; OCS. viii. 2.8; Caland 6 RV. vi.17.8; ACS. v. 5. 19; OOS. vii. 17. 7. and Henry, L'’Agnistoma, pp. 845, 846. ¢ RV. i.104.9; ACS. v. 5.19; COS. vii. 17. 8. It is merely referred to in KB. xxx. 1.
7 RV. iii. 85.6; ACS. v. 5.19; OOS. vii. 17. 9. Cf. GB. vii. 22.
Vi, 12-—] The CGastras of the Hotrakas (268:
‘The third pressing has the sap sucked out; the Tristubh metre is one with the sap not sucked out but full of pure juice; (therefore it serves) to make it full of sap’ should he reply; ‘Moreover he thus gives Indra a share in the pressing’. Further he says ‘Seeing that the third pressing is connected with Indra and the Rbhus, then why does he, the Hotr, alone at the third pressing use for the Prasthita libations? what is manifestly (a verse *) to Indra and the Rbhus “O Indra with the Rbhus, full of strength, the well blended”, while the others use (verses) to various deities, and how are these (verses) connected with Indra and the Rbhus’. The Maitravaruna ‘ uses as offering verse ‘O Indra and Varuna, drinkers of the pressed this pressed (juice)’; in ‘Your chariot the sacrifice for the enjoyment of the gods’ he mentions many ; that is a symbol of the Rbhus. The Braéhmanacchansin ° uses as offering verse ‘ With Indra, O Brhaspati, drink the Soma’; in ‘ Let the drops well formed enter you’ he mentions many ; that is a symbol of the Rbhus. The Potr ® uses as offering verse ‘ May the steeds, swift speeding, bring you hither’; in ‘Swiftly leaping, come ye forward on their backs’ he mentions many; that is a symbol of ‘the Rbhus. The Nestr’ uses as offering verse ‘As at home come ye to us, swift to listen’; in ‘Come ye’ he mentions many; that is a symbol of the Rbhus. The Achavaka® uses as offering verse ‘QO Indra and Visnu drink of this sweet drink’; in ‘The sweet Soma juices of you two have come’ he mentions many; that is a symbol of the Rbhus. The Agnidh ® uses the offering verse ‘ This praise to Jatavedas who doth deserve it ; in ‘Like a chariot let us magnify with devotion’ he mentions many; that is a symbol of the Rbhus. So are these verses addressed to Indra and the Rbhus. In that they are addressed to various deities, thereby he delights the other deities. In that they consist mainly of Jagati verses,!° and the third pressing is connected with the Jagati, verily (they serve) to make perfect the pressing.
vi. 13 (xxviii. 5), Further he says ‘Seeing that some of the Hotr’s offices have litanies and others have no litanies, how are they all made by him to have litanies, and be equal and perfect?’ In that naming them together? they call them Hotr’s offices, thereby are they equal. In that some of the Hotr’s offices have litanies and others not, thereby are they different. So they all become for him possessed of litanies, equal and perfect. Further
2 For the Prasthita libations see ACS. v. 5. ¢ RV. i, 85. 6; AQS. v. 5.19; COS. viii. 2. 8. 19; O¢S. viii. 2.4-12; Calandand Henry, 7 RV. fi. 86.8; AQS. v.65. 19; OOS. viii. 2. 9.
pp. 846-849. ® RV. vi. 69. 7; AQS. v. 5. 19; CCS. viii. 3 RV. iii. 60.5; ACS. v. 5.19; OOS. viii. 2. 5. 2. 10. : ‘ RV. vi. 68. 10; AGS. v. 5. 19; COS. viii, © RV. i941; ACS. v.5. 19; OOS. viii. 2, 11. 2. 6. 10 ‘Weber compares prdya in CCS. vii. 26. 6.
5 RV. iv. 50. 10; ACS. v. 5. 19; OCS. viii. 1 Weber (Ind. Stud. ix. 298) suggests as an 2. 7. alternative ‘ fibereinstimmend’.
- The Intanes of the Hotrakas [—vi. 14
he says ‘The Hotrakas recite at the morning pressing and recite at the midday pressing ; how do they recite at the third pressing?’ ‘In that at the midday they recite two hymns apiece’, he should reply, ‘for that reason. Further he says ‘Seeing that the Hotr has two litanies, how have the Hotrakas two litanies?’ ‘In that they use as offering verses (verses) addressed to two deities’, he should reply, ‘for that reason.’
vi. 14 (xxvili.6). Further he says ‘Seeing that these three Hotr’s offices are possessed of litanies, how have the others litanies?’ The Ajya is the litany of the Agnidh’s office, the Marutvatiya of the Potr’s, the Vaigvadeva of the Nestr’s; these Hotr’s offices contain the characteristics accordingly. Further he says ‘Seeing that some Hotrakas have one direction only given to them, then why has the Potr two directions given, and the Nestr two? ?’ When the Gayatri yonder having become an eagle brought the Soma, Indra having cut off the litanies of these Hotr’s offices gave them to the Hotr (saying) ‘You have called to me; you have known this’. The gods said ‘With speech let us strengthen these two Hotr’s offices’. Therefore have they two directions. By speech they strengthened the Agnidh’s office ; therefore his offering verses are one verse larger.® Further he says ‘ Seeing that the Maitravaruna gives directions to the Hotr with ‘Let the Hotr say the offering verse; let the Hotr say the offering verse’, then why does he give directions with ‘ Let the Hotr say the offering verse; let the Hotr say the offering verse’ to the Hotracansins who are not Hotrs?’ The Hotr is the breath ; all the priests are the breath; verily thus he says in effect ‘ Let breath say the offering verse; let breath say the offering verse’. Then he says ‘Is there a direction for the Udgitrs, or is there not?’ ‘There is’ he should reply. In that the Pracastr, after muttering, says ‘Do ye chant’, this is their direction. Further he says ‘Is there a choosing‘ of the Achavaka? Or not?’ ‘There is’ he should reply. In that the Adhvaryu says to him, ‘O Achavaka, say what is to be said by you’, this is the choice of him. Further he says ‘Seeing that at the third pressing the Maitravaruna recites (a litany) to Indra and Varuna, then why are the strophe and antistrophe addressed to Agni?’ With Agni as their head the gods smote away the Asuras from the litanies; therefore its strophe and antistrophe are addressed to Agni.® Further he says ‘Seeing that the Brahmaniechansin recites (a litany) to Indra and Brhaspati at the third pressing,
1 The offering verses of the three priests con- * The Agnidh has an extra verse RV. iii. 6.
tain references to Agni, the Maruts, and 9; AQS. v. 19.7; OOS. viii. 5. 1.
the All-gods. 4 There is no formal Pravara;,see ACS. v. 2T.e. at the Rtuydjas of the twelve Praisas, 8. 12.
the Potr number 2 and 8, the Nestr 8and ° RV. vii. 82 and 84 are the Castra; vii. 16.
- The text is given in full in Schefte- 16-18; 19-21 are the Stotriya and
lowitz, Die Apokryphen des Rgveda, as v. 7. Anuripa.
id
vl. 14—] The Castras of the Hotrakas [270
and the Achaivaika one to Indra and Visnu, how are their strophes and antistrophes addressed to Indra®?’ Indra drove away the Asuras from the litanies; he said ‘With me who?’ With‘I’ and ‘I’ the deities followed after; in that Indra was the first to drive away, therefore their strophes and antistrophes are addressed to Indra; in that with ‘I’ and ‘I’ the deities followed after, therefore do they recite to various deities.
vi. 15 (xxviii. 7). Further he says ‘Seeing that the third pressing is connected with the All-gods, then why are these hymns to Indra in Jagati recited as the commencement at the third pressing?’ ‘Verily laying hold of Indra by them they proceed’ he should reply. Moreover in that the third pressing is connected with the Jagati, it is for desire! of the Jagati. Whatever metre is recited thereafter, it is all in the Jagati if these hymns to Indra in Jagati are recited as the commencement at the third pressing. Then at the end the Achavaka recites a hymn in Tristubh ? ‘ With the rite’ ; the rite which is to be praised he refers to. ‘With sap’ (he says); sap 1s food ; (verily it serves) to win proper food. ‘With safe paths furthering us’ (he says); verily thus he recites for safety day by day. Further he says ‘Since the third pressing is connected with the Jagati, then why have they concluding verses in Tristubh?’ The Tristubh is strength ; verily thus at the end they keep finding support in strength. ‘This speech of mine hath reached Indra, Varuna,’ is that of the Maitravaruna ;* ‘ May Brhaspati protect us around behind’ that of the Brahmanacchansin;* ‘Both have conquered’ is that of the Achavaka,® for they two are victorious; ‘They are not conquered, he is not conquered’ (he says), for neither of them has conquered.
‘What time, O Visnu, with Indra ye did strive
Then did ye two divide in three the thousand’ (he says). Indra and Visnu fought with the Asuras; having conquered, them they said ‘Let us make an arrangement’, The Asuras said ‘Be it so’. Indra said ‘So much as Visnu three times traverses, s0 much be ours; let the rest be yours’. He traversed these worlds, then the Vedas, then speech.
© RV. i. 57; x. 68 and 48 are the Castra ; viii. mitrakrtyd in AB, iii. 4. 6 is not probably 21. 1-2; 9-10 are the Stotriya and a parallel, but bkiyaskdmyd occurs in a Anuripa of the Br&éhmaniacchansin ; ii. Kanva passage of the CB., cited by 18; vii. 100; i. 156; vi. 69; and viii. Eggeling, SBE. xxvi. 42, n. 2.
- 7-9; 18. 4-6 are the verses of the ? RV. vi. 69. Achivika referred to. Allthese arethe * RV. vii. 84. 5. Castras of the Hotrakas at the third ‘ RV. x. 48. 11 (not 42, 11 as Haug, the last
pressing in the Ukthya; see ACS. vi. hymn being x. 48). 1.2; OQS. ix. 1-4; AB. iii, 49, 60. 5 RV. vi. 69.8; cf. OB. iii, 8, 1.18; Eggeling, 1 Cf. KB. xxx, 2, 8 and see also Vatt. xxxii. 85. SBE. xxvi, 62, n. 2.
The form jagatkédmyd is very abnormal;
- The Sampata and other Hymns
They say ‘ What is the thousand?’ ‘These worlds, these Vedas, moreover speech’ he should reply. ‘Did ye divide’ the Achaivaika repeats in the Ukthya, for he is then the last; the Hotr at the Agnistoma and the Atiritra, for he is then the last. ‘Should he repeat at the Sodacin? Or should he not repeat?’ ‘He should repeat’ they say ; ‘Why should he repeat in the other days and not at this?’ Therefore he should repeat.®
vi. 16 (xxviii. 8). Further he says ‘Seeing that the third pressing is connected with the Naracansa, then why does the Achivaka at the end recite in the Cilpas verses without reference to the Naragansa.'' The Naracansa (hymn) is a development; some seed is developed as it were; this is already developed and so propagated. Again the Naracansa hymn is soft and slipping; but the Achiavika is the last; (they think) ‘We shall establish it in something firm for the sake of firmness’. Therefore the Achavaka at the end in the Cilpas recites (verses) without reference to the Naracansa (thinking) ‘ We shall establish it in something firm, for the sake of firmness’.
[—vi. 17
ADHYAYA IV The Sampdta and other Hymns.
vi. 17 (xxix. 1). The strophe of the next day they make the antistrophe, at the morning pressing ' for the continuity of the Ahina (sacrifice). Just as the one day (rite) pressing, so the Ahina; just as the pressings of the one day (rite) as a pressing keep united, so the days of the Ahina keep united. In that they make the strophe of the next day the antistrophe at the morning pressing for the continuity of the Ahina, verily thus they continue the Ahina. The gods and the seers planned ‘With what is the same, let us continue the sacrifice; they saw this similarity in the sacrifice,
- The last four syllables are repeated ; see AGS. vii. 1. 12, 1 S&yana explains the term Né&r&cahsa as
needs no further aid and as the Achavaka is late in the ritual it is developed when it reaches him. Secondly the hymn is
praise of men like the Rbhus or Ajigirases. In vi. 82 the N&r&cansi verses (Danastutis) are mentioned. Cf. however the Naracansa hymn, RV. x. 62 in AB. vi. 27; KB. xxiii. 8. There can be no real doubt that the real reference is to RV. x. 62 with its generative reference. The reply to the objection is twofold ; in the first place the seed when developed
soft and so a bad ending. The term Nar&cahsa occurs in yet another use of the cups of the libations (Caland and Henry, L' Agnistoma, p. 220: the connexion with Nara&gansa and the manes is discussed by Oldenberg, ZDMG. liv.49 seg. and Hillebrandt, Vedo Myth, ii. 102), but this is not here in place.
vi. 17. } Cf. above AB. vi. 5.
vi. 17—] The Castras of the Hotrakas [272
the Pragathas the same,” the beginnings* the same, the hymns‘ the same. Indra is a house frequenter; where Indra gees first, then he returns again ; verily (it serves) to secure Indra in the sacrifice.
vi. 18 (xxix. 2). These Sampatas Vicvamitra first saw; them seen by Vicvamitra Vamadeva created,! ‘Thee, O Indra with the thunderbolt’ ; ‘ That which of ours Indra rejoiceth in and desireth’, and ‘How? of what Hotr hath he made great?’ To them he swiftly moved; in that he swiftly moved (samapatat), that is why the Sampétas have their name. Vicvamitra considered ‘The Sampatas which I saw Vamadeva has created; what hymns now can I create as counter Sampatas?’ He created these hymns as Sampdatas their counterparts.? ‘Straightway on birth, the bull, the youngling,’ ‘Indra, breaker of citadels, overcame the Dasa with his beams,’ ‘This offering do thou make attain, ‘Thy comrades, Soma-loving, desire thee,‘ Ordering the bearer hath gone to the grandson of the daughter’, and ‘Like a carpenter, have I fashioned a thought.’ ‘ Who alone is to be invoked by mortals’ Bharadvaja* (saw). ‘ With sharp horns, like a terrible wild beast’, and ‘ Praises have been offered in desire of glory’ Vasistha ‘ (saw). ‘To him the eager, the impetuous’ Nodhas® (saw). Having recited at the morning pressing the strophes of the six-day (rite), at the midday they recite the Ahina hymns. These are the Ahina hymns; ‘Let the true one come hither, the bounteous, he of the Soma lees’ the Maitravaruna ° (recites) containing (the word) ‘true’. ‘To him the eager, the impetuous’ (this hymn) containing (the word) ‘prayer’ in ‘To Indra the prayers most truly given’ and ‘O Indra, these prayers have the Gotamas made’ the Brahmanacchansin ’ recites. ‘Ordering the bearer’ (this hymn) containing (the word) ‘bearer’ in ‘They have produced the bearer’ the Achavika ® recites. They say ‘Why does the Achavaka recite this hymn containing (the word) “bearer” both in the days that go away and those that come up again?’
- See AQS. vii. 4 6; see below AB. vi. 21. ° RV. iv. 16; ACS. vii. 4.9; OS. xii. 8. 18,
5 See AQS. vii. 4.7; below AB. vi. 22. 14.
‘ Not the ahinasikidni as S&yana but the 7 RV. i. 61: 1d and 16 are referred to. aharahahpasyani ; see ACS. vii.4.8and9; ® RV. iii. 81; AQS. vii. 4.9; OQS. xii. 5. 16,
AB. vi. 20. Mokahsdrt he sees a cat. 17. This is repeated both on the days of 1 RV, iv. 19, 22, 28; AQS. vii. 5. 20. the Sadahas and also on the days, which 2 RV. iii. 48, 84, 36, 80, 81, 88; ACS. vii. 5. once past do not recur, here specified ; for 20 omits fii, 48 and iii. 88; see AB. vi. its use on the Sadahas, see AB. vi. 19. 4. 20. The term Albina is here a quite peculiar 8 RV. vi. 22; ACS. vii. 5. 20. one, the days being single days inse. The 4 RV. vii. 19, 28; AQS. vii. 5. 20 omits vii. order is (1) strophe and antistrophe ; (2) 28; see AB. vi. 20. It is really not a the Kadvant Pragitha; (8) the Aram Samp&ta proper. bhantya; (4) the ahkarahahcasya; (5) the 6 RV. i. 61; AQS. vii. 4. 8; OCS. xii. 4. 17, Ahiua for the Maitravaruna ; (4) and (5) 18. being inverted for the other two; see
AQS. vii. 4.
- The Sampdta and other Hymns [—vi. 19
The knower of many Res is powerful; the hymn contains (the word) ‘bearer’; the bearer bears the yoke to which it is yoked. Therefore the Achavika recites in both cases this hymn containing (the word) ‘ bearer’, both in the days that go away and in those that come up again. These are on five days, the Caturvinga, Abhijit, Visuvant, Vicvajit and Mahfavrata; these days are Ahinas, for nothing in them is left out; these days go away without recurring ; therefore they recite them on these days. In that they recite them, (they hope) ‘ Let us obtain the worlds of heaven without defect, with all forms, with all perfection. In that they recite them, they invite Indra with them, like a bull to a cow. In that moreover they recite them, it is for the continuity of the Ahina; verily thus they continue the Ahina.
vi. 19 (xxix. 3). These three Sampata (hymns) the Maitravaruna recites one by one day by day, alternating their order;' on the first day (he recites) ‘ Thee O Indra, with the thunderbolt’, on the second ‘That which of ours Indra rejoiceth in and desireth’, on the third ‘How? of what Hotr hath he made great?’ Three Sampétas the Brahmanacchansin recites one by one day by day, alternating their order,? on the first day ‘ Indra, breaker of citadels, overcame the Dasa with his beams’, on the second ‘ Who alone is to be invited by mortals’, on the third ‘ With sharp horns, like a terrible wild beast’. Three Sampiatas the Achivaka recites one by one, day by day, alternating their order,’ on the first day ‘This offering do thou make attain ’, on the second ‘Thy comrades, Soma-loving, desire thee’, on the third ‘Ordering the bearer hath gone to the grandson of the daughter’. These number nine; there are three to be recited every day;‘* these make up twelve; the year has twelve months; Prajipati is the year; the sacrifice is Prajapati; thus they obtain the year and Prajapati; thus they continue day by day to find support in the year, in Prajapati, in the sacrifice. Between them they should insert an insertion, Viréj verses and verses ° by Vimada without repetition of o on the fourth day, Pankti® verses on the fifth,
1 RV. iv. 19; iv. 223; iv. 28. viparydsam pre- day of the Sadaha; the verses by
sumably means that on the last three days of the Sadaha they are repeated in the same order. These hymns replace the Ahina hymns of the special days (AB.
Vimada are not an alternative as suggested by Sdyana (ckah pakgah .. . pakgdntaram) but an addition, and the Anand. ed. reads vaimadic ca caturthe (which is of
vi. 18, n.8). See AQS. vii. 5. 21, 22; of. Vait, xxxi, 26.
- RV. iii. 34; vi. 22; vii. 19.
’ RV. iii. 86; iii. 80; iii, 81.
‘ See for these AB. vi. 20.
course palacographically practically the same as the reading vaimadis caturthe). The verses are RV. x. 28. 1-7; the first three verses in each case go to the Maitrivaruna ; the Brahmani&ochahsin has 8- 5 RV. vii. 22. 5-8; vii. 81. 10-12; see KB. 5; the Achivika 5-7. See ACS. vii. 11.
xxix. 5 where they are called (ilpas. 84 seg. ; Vait, xxxii. 7.
These are made into three tripletsand ¢ RV. i. 29. 1-7; AQS. vii. 11.89. Cf. CCS.
inserted by the three priests on the fourth xii. 6.12; Vait. xxxii. 8.
35 [m.0.n. 96]
vi. 19—] The Gastras of the Hotrakas (274
and verses by Parucchepa’ on the sixth. Moreover on those days which have great Stomas the Maitravaruna® should insert ‘What friend of man to-day, god-loving?’, the Brahmanacchansin,® ‘He who hath been placed as it were in the forest delighting, and the Achaivaka?° ‘Come hither, standing on thy chariot seat’. These are the insertions; by means of these insertions the gods, the seers, conquered the world of heaven. Verily thus also the sacrificers by these insertions conquer the world of heaven.
vi. 20 (xxviii. 4) ‘Straightway on birth the bull, the youngling’ the Maitravaruna' recites day by day before the hymns. That hymn is heavenly; by this hymn the gods conquered the world of heaven, by this the seers. Verily thus also the sacrificers by this hymn conquer the world of heaven. It is by Vicvamitra; Vigvamitra was the friend of all; all becomes friendly to him who knows thus and to those for whom a Maitravaruna, knowing thus, recites this before the hymns day by day. It contains (the words) ‘bull’ and ‘cattle’; (it serves) to win cattle. It is of five verses; the Pankti has five Padas; food is the Paikti; (it serves) to win proper food. ‘Praises have been offered in desire of glory’ the Brahmanacchansin? recites day by day the hymn containing (the word) ‘praise’ and so perfect. This hymn is heavenly; by this hymn the gods conquered the world of heaven, by this the seers. Verily thus also the sacrificers by this hymn conquer the world of heaven. It is by Vasistha; by it Vasistha went to the dear abode of Indra, he conquered the highest world. He goes to the dear abode of Indra, he conquers the highest world who knows thus. It has six verses; the seasons are six ; (it serves) to win the seasons. He recites it after the Sampatas. Having obtained thus the world of heaven the sacrificers find support in this world. ‘Like a carpenter have I fashioned a thought’, the Achaivaka® recites day by day, containing (the word) ‘ towards’ and a symbol of continuity. ‘ Pondering on the dear (days) to come’ (he says); the days to come are dear; verily thus they proceed pondering on, laying hold of, them. The world of heaven is to come as compared with this world ; verily thus he alludes to it. ‘I long to see the sages, with wisdom’ (he says), our seers who are departed are the sages ; verily thus he referstothem. It is by Vigvamitra ; Vigvamitra was the friend of all; all becomes friendly to him who knows thus. That which he recites has no deity mentioned and is connected with
7 RV. i. 181. 1-7; AQS. vii. 11.40. Cf. CGS. °° RV. iii. 48; AQS. vii. 12. 1.
xii. 8.12; Vast, xxxii. 9. 1 RV. iii. 48. Cf. AQS, vii. 4. 8 8 RV. iv. 25; AQS. vii. 12. 1; Vast. xxxiii, * RV. vii. 28. Cf. AQS. vii. 4.9; QQS. xii. 18; GB. xi. 1. These are used for the 4. 8. Chandomas as the Stomas increasein size. *° RV. iii. 88. Cf. AGS. vii. 4.9; QQS. xii. ® RV. x. 29; AOS, vii. 12.1; Vait. xxxii. 10; 5. 8.
GB. xi. 2.
275] The Kadvant Pragathas [—vi. 22
Prajipati. Prajapati is he whose name is not mentioned; (it serves) to obtain Prajépati. Once* he mentions Indra; thereby he departs not from the Indra form. It is in ten verses; the Viraj has ten syllables; the Viraj is food ; (it serves) to win food. As to its being of ten verses, the breaths are ten; verily thus they obtain the breaths, they place breaths in the body. He recites it after the Sampatas; verily thus having obtained the world of heaven, the sacrificers find support in this world.
vi. 21 (xxix. 5). ‘Who, O Indra, him that hath thee as his wealth’, ‘What newest of praises’, and ‘ What hath not been wrought by him’ are the Pragathas! containing the word ‘who’ which are recited day by day at the beginning. Prajapati is Who; (verily they serve) to obtain Prajapati. Moreover in that they contain (the word) ‘who’ and who is food, (they serve) to win food. Moreover as to their containing (the word) ‘who’, day by day they praise employing the Ahina hymn, duly appeased, and it is by the Pragéthas containing (the word) ‘who’ that they appease them. Appeased they bring them prosperity (ka); appeased they carry them towards the world of heaven. The beginnings of the hymns which they recite should be in Tristubh; these some recite before the Prayathas, calling them inserted verses. That he should not do so. The Hotr is lordly power, the Hotracansins are the people; verily thus they would make the people refractory to the lordly power which is a confusion. He should know ‘ These my hymn beginnings are Tristubhs’. Just as men set sail on an ocean so set they sail who perform the year or a twelve day (rite) ; just as men desiring to reach the other shore mount a ship well found,? so do they mount the Tristubhs. That metre having made them go to the world of heaven does not fail, for it is the strongest of all. He should not utter the call for these (verses) (thinking) ‘ The metre is the same; moreover let me not make them inserted verses.’ In that they recite these (verses), (they think) ‘Let us mount the hymns with the recognized beginnings of the hymns.’ In that they recite these (verses), verily with them they summon Indra, like a bull to the cow. Moreover in that they recite them, (it serves) for the continuity of the Ahina; verily thus they continue the Ahina.
vi. 22 (xxix. 6). ‘O Indra drive away all our enemies in front’ the Maitravaruna ! recites day by day before the hymns:
« RV. iii. 88. 10. 1 RV. vii. 82. 14 and 15; viii. 8. 18 and 14;
RV. iv. 16; vii. 28; iii. 88; then the concluding verses ; AB. vi. 18, n. 8 ex-
66.9 and 10.: In this chapter the order of the various parts of the litanies agrees clearly with that in AQS. vii. 4 (mis-
plains the order of iii. 48 and iv. 16 (for the opposite order see AB, vi. 18 and 20), Apantdni may be read.
interpreted by Haug, ii. 412, n.8); viz. * Cf. below AB. vii. 18; BR. vii. 1199. the Prag&thas ; then the Tristubh verses; vi. 22.) RV.x. 181.1. Cf. AGS. vii. 4. 7; ¢g¢s. then RV. iii. 48; i. 61; iii, 81; then xii. 3.5; KB. xxix. 4.
Vl. 22—] The Castras of the Hotrakas
‘Drive away those behind, O overpowering one, Drive away those to the north, O hero, those below to the south That we may delight in thy wide protection ’
(he says) ; it is a symbol of freedom from fear; for he desires as he proceeds freedom from fear. ‘Those yoked with prayer, I yoke with prayer’ the Brahmanacchahsin? recites day by day ; in ‘I yoke’ it contains (the word) yoke, since the Ahina is yoked as it were; (therefore) it is a symbol of the Ahina. ‘To wide space thou leadest us after knowing’ the Achavika® recites day by day; since the Ahina goes as it were, (the words) ‘Thou leadest after’ are a symbol of the Ahina; (the words) ‘Thou leadest’ are a symbol of the proceeding of the sacrificial session. These are recited day by day. They should conclude with the same verses;‘* Indra is a homegoer as regards their sacrifice ; as a bull to the cow, or as a cow to its wellknown place of pasture, so does Indra come to their sacrifice. He should not conclude with the ‘ Prosperity let us invoke’ verse ® the Ahina (hymn) ; the Ksatriya departs from his kingdom; his rival he then summons,
vi. 28 (xxix. 7). Then follows the yoking and releasing of the Ahina (rite), with ! ‘ He traversed the atmosphere’ he yokes; with ‘So Indra’ he releases ; with ? ‘I of the two connected with Sarasvati ’ and ‘Surely this of thee’ he yokes the Ahina; with * ‘ Let us be thine, O god Varuna’ and ‘ Chant ye’ he releases. He is worthy to weave the Ahina who knows how to yoke and to release it. In that they are yoked on the Caturvinea day is the yoking ; in that they are released before the concluding Atiratra is the releasing. If on the Caturvinga day they were to conclude with (the verses) of the one day (rite), they would conclude the sacrifice, and would not make it an Ahina ; if they were again to conclude with the concluding verses of the Ahina, the sacrifice would perish, just as one wearied and not being released perishes. With both sets should they conclude.‘ That is as if one were to go a long journey unyoking from time to time; the sacrifice becomes
continuous, and yet they release (it).
3 RV. iii. 85.4. Cf. AQS. vii. 4. 7; COS. xii. 4. 2.
3 RV. vi. 47.8 Cf. AQS. vii. 4.7; QOS. xii. 5. 2.
- Viz, RV. iv. 16. 21 (Maitrivaruna) ; vii.
- 6 (Brahman&cchahsin) ; ii. 11. 21 Achi&vika) ; see AB. vi. 23.
5 RV. iii. 88.10. See ACS. vii. 4. 10.
1 RV. viii. 14. 7-9; vii. 28. 6 (¢he Brahmanaechahsin), for the morning and midday pressings as concluding verses. Cf. GB. xi. 5.
He should not over-recite the Soma by
2 RV. viii. 88. 10; ii. 11. 21 (the Achavaka) ; the second refers to the release.
8 RV. vii. 66. 9; iv. 16. 21 (the Maitravaruna) ; the first refers to the joining.
4 I.e. the Maitrivaruna with those of the one day rite only; the Ach&vaka with those of the Ahina; the Br&ihman&- cchahsin with those of the Ahina in the morning and those of the one day rite at the midday pressing: above AB. vi. 8.
- The Ahina Rite [—v1. 24
more than one or two verses at the two pressings’; when a Stoma is overrecited by many verses then come into existence long stretches of wild ; he may use an unlimited number at the third pressing; the world of heaven is unlimited ; (it serves) to obtain the world of heaven. He grasps the Ahina continuous and firm who knowing thus performs the Ahma.
vi. 24 (xxix. 8). The gods saw the cows in a cave; they sought to win them with the sacrifice; they obtained them with the sixth day. At the morning pressing with Nabhaka’s (hymn) they tore open (nabh) the cave ; in that they tore it open, verily thus they loosened it. On the third pressing having destroyed the cave with the Valakhilyas as the thunderbolt and (the verse) of one Pada as the hammer of speech, they drove out thecows. Verily thus also the sacrificers tear open the cave at the morning pressing with Nabhaka’s (hymn); in that they tear it open, verily thus they loosen it. Therefore the Hotrakas at the morning pressing recite triplets’ by Nabhika. ‘When supporting the summits’, the Maitravaruna, ‘O Indra, ancient are thine addresses’, the Brahmanfcchansin ; ‘ The middle of conflicts’, the Achavaka. At the third pressing having destroyed the cave with the Valakhilyas as the thunderbolt and (the verse) of one Pada as the hammer of speech they obtain the cows. First he transposes by Padas* the six hymns of the Valakhilyas, by half verses the second time, by verses the third time. When transposing by Padas be should place (a verse) of one Pada in each Pragatha; that is the hammer of speech. There are five (verses) of one Pada; four from the tenth day, one from the Mahavrata. There are the Mahanimni Padas of eight syllables; he should recite as many of these as he requires to complete ; he should disregard the others. When transposing by half verses he should recite these (verses) of one Pada, and these eight-syllable Padas of the Mahanimnis. When trans-
5 Cf. AB. vi. 8.5; here an unlimited number is allowed for the third pressing only, a view which really is not consistent with that view; cf. ACS. vii. 12. 5 with comm.
syllable verse is added, viz. indro vigvasya gopatih; indro vicvasya bhipatih; indro vigvasya rajati ; indro vicvasya celati; indro vigvam virdjati ; further the eight-syllable 1 RV. viii. 41. 4-6 ; 40. 9-11 ; 8-5; AOS. vii. Padas of the Mahanamnis are added (from 2.17. They follow the Anuripas or AA. iv. pracetana pro cetaya, &c.) 80 far as is Tristubhs. needed to fill up the number of Prag&thas. 2 The mode of recitation is given by ACS. The transposition of half verses follows in viii. 3. 19-21. The first six hymns (RV. precisely the same way, thus viii. 49. 1a viii. 49-54) are recited by Padas, half and 6; 50.2 cand d; that by verses viii. verses, and verses; the order is first 49.1; 50.2,&0. AQS. viii. 2. 28 says that Pada of first verse of firat hymn, then the Mah&n4mnis yield with the purigas
second Pada of second verse of second hymn ; first Pada second verse second hymn, second Pada first verse first hymn and so forth. The Pragithas are made up of two verses; this done, an eight-
28 sets of eight syllables to fill up the 28 Pragithas of the six Valakhilyé hymns. Below in AB. vi. 28 two other ways of the recitation are referred to.
Vi. 24—] The Castras of the Hotrakas [278
posing by verses, he should recite these (verses) of one Pada and these eight-syllable Padas of the Mahanamnis, In that he transposes for the first time the six hymns of the Valakhilyas, verily thus he transposes breath and speech; in that for the second time, thus he transposes eye and mind ; in that for the third, thus he transposes ear and self. Thus is the desire in the transposition obtained, in the Valakhily&s as the thunderbolt, in (the verse) of one food as the hammer of speech, in the arrangement of the breaths. For the fourth time he recites the Prag&thas without transposition; the Pragathas are cattle; (they serve) to win cattle. He should not here insert (the verse) of one Pada; if he were to insert (the verse) of one Pada, by the hammer of speech he would strike off cattle from the sacrificer. If a man were to say to him then ‘ You have struck off cattle from the sacrificer, you have made him without cattle ’, it would certainly beso. Therefore he should not insert (the verse) of one Pada. He inverts the last two hymns; thisis their transposition. This to Saubala Sarpis Vatsi recited; he said ‘I have secured * the most abundant cattle in this sacrifice; not the least will come to me,’ To him he gave (fees) as to great priests. That recitation is rich in cattle and heavenly ; therefore he recites it.
vi, 25 (xxix. 9). He mounts the difficult mounting; the explanation of this has been given.! In (a hymn) to Indra? should he mount for one desiring cattle; cattle are connected with Indra. It should be in Jagati; cattle are connected with the Jagati; it should be a great hymn; verily thus he establishes the sacrificer in most numerous cattle. In (a hymn) by Baru should he mount; it is a great hymn and in Jagati. In (a hymn) to Indra and Varuna ® should he mount for one desiring support. This Hotr’s office has these as deities, and has support in these; in that (the offering verse is) addressed to Indra and Varuna,‘ verily thus he establishes it in its own support as the end. As to (his mounting) in (a hymn) to Indra and Varuna, there is here a Nivid; by a Nivid are desires obtained. If he mounts in (a hymn) to Indra and Varuna, it should be in’(a hymn) by Suparna. Thus is obtained the desire in (the hymn) to Indra and Varuna, in (the hymn) by Suparna. |
vi. 26 (xxix. 10). They say ‘Should he recite together ! on the sixth day ?
) Cf. AB. vi. 85, n. 8 iii. 12. 14) given as an alternative by 1 See AB. iv. 21; KB. xxx.5. The Dirohana Sayana. This is given as the hymn in follows the Valakhilyas and the subse- ACS. viii. 2. 18-15 in which the Dirohana quent hymn, before its last verse. is to be performed (see AB. vi. 26). Cf. 2 RV. x. 96; it begins pra vo mahe; but SAyana CCS. xii. 11. 17. sees here in mahdsukta the same use asin ‘ RV. vi. 68. 11; see ACS, vi. 1. 2. AA. ii. 2.2. Cf. CQS. xi. 14. 10, 26, vi. 26. } I.e. the question is whether the 3 RV. viii. 59 by Supurna is clearly meant ordinary QGastra is to be performed or not
and not the hymn pra dhdard yantu (AGS. with the Dirohana. Cf. AB. vi. 36.
279] The Dirohana [—v1. 27
Or should he not recite together?’ ‘He should recite together’ they say ; ‘Why should he recite together on the other days and why not recite together on this?’ Or rather they say ‘He should not recite together. The sixth day is the world of heaven; the world of heaven is not a place where all meet; only certain ones meet in the world of heaven’. If he were to recite together, he would make it common; in that he does not recite together, it is a symbol of the world of heaven. Therefore he should not recite together. Again as to his not reciting together, the strophe is the body, the Valakhilyas the breaths; if he were to recite together, from these deities he would sever the breaths of the sacrificer; if one were to say of him then ‘From these two deities he has severed the breaths of the sacrificer; breath will leave him’, it would certainly be so. Therefore he should not recite together. If he should reflect ‘I have recited the Valakhilyas; let me recite together before the difficult mounting’, he should not on any account so desire. But if pride seizes him, let him recite many hundreds after the difficult mounting; therein is obtained that in desire of which he does so. The Valakhilya&s are addressed to Indra; they have Padas of twelve syllables; therein is.there obtained the desire that is in the Jagati (hymn) to Indra. Moreover there is this hymn to Indra and Varuna,’ and a closing verse for Indra and Varuna; therefore he should not recite together. They say ‘ As is the Stotra, so the Castra; the Valakhilyas are recited transposed, is the Stotra transposed or not transposed ?’ ‘Transposed’ he should reply, ‘A twelve-syllable within eight-syllable ‘* (Padas).’ They say ‘As is the Castra, so the offering verse; three deities are praised, Agni, Indra, Varuna, but he uses (a verse) to Indra and Varuna as offering verse ; how is it that Agni is not omitted?’ Varuna is Agni, this also is declared by a seer. ‘Since thou, O Agni, art born as Varuna’; thus in that he uses (a verse) to Indra and Varuna as offering verse, Agni is not omitted. | ADHYAYA V The Cilpas.
vi. 27 (xxx. 1). They recite the Cilpas.!_ These are the works of art of the gods; in imitation of these works of art here is a work of art accomplished ; an elephant, a goblet, a garment, a gold object, a mule chariot are
2 Le. RV. iii. 51. 1-8 (AQS. vi.1. 2; GOS. ‘ The Stotra is prepared on the Dvipada ix. 8. 8) is to be omitted in favour of verses, RV. v. 24. 1-8. the RV. vii. 84; see ACS. viii. 2.16. 5° RV.v. 8.1. The sense of vi+i as sever (from) seems ! Cf. KB. xxix. 5 for a different view of the necessary ; cf. PB. xiv. 6. 6. word ; the parallel is xxx. 4, They are 3 RV. vii. 84. said at the 8rd pressing normally on the 6th day of the Prsthya Sadaha.
The Castras of the Hotrakas {280
works of art; a work of art is accomplished in him who knows thus. As to these ‘works of art’ (Castras), the Cilpas are a perfection of the self ; verily by them the sacrificer perfects himself as composed of the metres. He recites the Nabhanedistha ? (hymn); the Nabhanedistha (hymn) is seed ; thus he pours seed; he recites it without mention (of the deity); without mention is seed secretly poured in the womb. He becomes mingled with seed: ‘ United with earth he sprinkled seed’ (he says); verily (it serves) to perfect seed. He recites it with the Naracgansa* (hymn); man is offspring, praise speech ; verily thus he places speech in offspring, therefore offspring are born speaking. Some recite it before saying ‘Speech has its place in front’; others after saying ‘Speech has its place behind’; in the middle should he recite it; speech has its place in the middle; in a place nearer the end; speech is nearer the back as it were. It the Hotr having poured in seed form hands over to the Maitrivaruna,‘ (saying) ‘Do thou provide the breaths for it’.
vi. 28 (xxx. 2). He recites the Valakhilyés;'! the Valakhilyas are the breaths; verily thus he provides breaths for him. He recites them transposed ; these breaths are transposed, expiration (linked) with inspiration, cross breathing with inspiration. He transposes by Padas the first two hymns, by half verses the second two, by verses the third two. In that he transposes the first two hymns, thus he transposes breath and speech ; in that the second two, thus he transposes eye and mind; in that the third two, thus he transposes ear and self. Some transpose, putting Brhati verses and Satobrhati verses in twos together; then the desire that is in transposition is obtained, but Pragaithas do not come about. He should transpose with intermingling ; thus are Pragathas produced. The Valakhilyas are to be Pragathas; therefore should he transpose with intermingling; as to his intermingling, the Brhati is the body, the Satobrhati the breaths; he recites
v1. 27—]
2 RV. x. 61; v. 5 is referred to. See ACS, and the Maitrivaruna using only the viii. 1.20. Of. above AB. vi. 16. BrhatiI hymns ; see AQS. viii. 4. 4-12.
- RV. x. 62. It isinserted after RV. x. 61.25; 1 AQS. viii. 2. 5 90g. (of. CCS. xii. 6. 12 seg.) see ACS, viii. 1. 20. gives the modes of reciting here men-
‘ The Gilpas of these priests have two forms, tioned as two, the Mah4valabhid, adopted
the vikyta at the third pressing of the sixth day, at the Vicvajit, and'if the Saman chanters use Dvipadis at the third pressing of any Ukthya day ; this is the form contemplated in AB., save in vi. 80,81; in the case that the sixth day or the Vigvajit is an Agnistoma or the Dvipadas are not used, then a simpler form of Gilpas appears at the midday pressing, the Achavika discontinuing his Evayamarut
in AB. vi. 24. 5 wherein all the six hymns are recited in the three ways, and the two Haundinas in which the hymns are divided into three sets of two each (so KB, xxx. 4); the first of the Haundina methods uniting the Brhatis and the Satobrhatis in twos, while the other is here preferred, and unites on the basis of vi. 24.
281] The Sukirtt, Vrsdkagn, and Evayaimarut [(—vi. 80
the Brhati, it is the body, then the Satobrhati, it is the breaths; then the Brhati, then the Satobrhati; thus he continues to strengthen the body with the breaths around. Therefore should he transpose with intermingling. Again as to his intermingling, the Brhati is the body, the Satobrhati cattle ; he recites the Brhati, it is the body, then the Satobrhati, it is cattle; then the Brhati, then the Satobrhati; thus he continues to strengthen the body with cattle around. Therefore should he transpose with intermingling. He inverts the two: last hymns ;? this is their transposition. The Maitravaruna having made the breaths for it hands it over to the Brahmanfcchansin (saying) ‘Do thou propagate it’.
vi. 29 (xxx. 8). He recites the Sukirti! (hymn); the Sukirti hymn is a birthplace of the gods; thus he produces the sacrificer from the sacrifice as a divine birthplace. He recites the Vrsikapi*® (hymn); the Vrséikapi is the body; verily thus he makes a body forit. He recitesit with the sound o; the sound o is food; thus to it on birth he gives food as the breast to a child. It is in Pafikti verses; man is fivefold and arranged in five divisions, hair, skin, flesh, bone, marrow. As great as is man, so great does he make the sacrificer. Having produced him the Brahmanacchansin hands him over to the Achaivaka (saying) ‘Do thou fashion a support for him’,
vi. 80 (xxx. 4). He recites the Evayamarut ' (hymn); the Evayaémarut (hymn) is a support; verily thus he makes a support for him. It he recites with the sound 0; the sound o is food; verily thus he places food in him. It is in Jagati or Atijagati; all the world is connected with the Jagati or Atijagati. It is addressed to the Maruts; the Maruts are waters, food is water; verily thus in order he places proper food in him. -These they call the accompanying (hymns), the Nabhanedigtha, the Valakhilyas, the Vrsikapi, the Evayamarut. These he should recite together or not recite together; if he recites them separately; that would be as if one were to divide in two a man or seed; therefore he should recite them together or not recite them together. Bulila Agvatara Aovi being Hotr at the Vicvajit meditated ‘Of these Cilpas two are liable to be performed at the midday in the Vigvajit in the year (rite); come, let me here have recited the Evayaémarut (hymn)’. He then had recited the hymn. When it was being recited thus, Gaugla came up; he said ‘O Hotr, how is that your Castra is wandering without a wheel’. ‘What has happened’ (he
2 AB. vi. 24. 15. 2 RV. x. 86. See ACS. viii. 8. 4-6; CCS. xii. 1 RV. x. 181. Cf. KB. xxx.5. It follows the 18. 1. _ strophe and antistrophe, RV. x. 157.1-5; vi. 80. ? RV. v. 87; see AQS. viii. 4.2; G¢S. vi. 17.5; see AQS, viii. 8. 3; COS. xii. xii. 26.10. Cf. AB. v. 15. 18, 1.
36 [mo 26]
vi. 30—] The Castras of the Hotrakas replied). ‘The Evayaémarut is being recited further on ’;? he replied, ‘ the midday is connected with Indra; why do you seek to draw Indra away from the midday?’ ‘I do not seek to draw Indra away from the midday ; he said. ‘But this text is not appropriate for the midday ; it is Jagati or Atijagati; all this is connected with the Jagati or Atijagati; it also is addressed to the Maruts; do not recite it’ (he replied). He said ‘Stop, O Achavika’; then he sought instruction from him.’ He said ‘ Let him recite (a hymn) to Indra‘ with a reference to Visnu ; then do thou, O Hotr, after the inserted verse to Rudra® and before (the hymn) to the Maruts insert this (Evayamarut) hymn. He caused the recitation to be made so; now to-day it is thus performed.®
vi. 81 (xxx. 5). They say! ‘Seeing that in the Vicvajit, in the Atiratra form,’? and so on the sixth day the sacrifice comes into order, the generation of the sacrificer comes into order, how is it that here, while the Nabhanedistha hymn is not recited, the Maitravaruna recites the Valakhilyés; they are | the breaths; seed comes first and then breath. So the Brahmandacchaasin : while the Nabhanedistha is not recited, he recites the Vrsikapi; it is the body; seed is first, then the body ; how then is the sacrificer produced? How are the breaths not confused?’ ‘By means of the whole sacrificial rite they prepare the sacrificer; like an embryo in the womb, so he lies growing. Not at once in the beginning does it come into being whole; separately each member comes into being as it comes into being’ (is the reply). If they perform all on the same day, the sacrifice comes into order, the generation of the sacrificer comes into order. Moreover the Hotr recites at the third pressing the Evayimarut (hymn); verily thus at the end he establishes him in a support.
vi. 32 (xxx. 6). When the metres had been obtained by the sixth day the sap poured over; Prajapati was afraid ‘This sap of the metres going away
(282
2 ‘North’ is Séyana’s version, i.e. by the Ach&vika, whose altar is north of the Hotr's.
) S&yana takes ise=ichimi and makes this a quotation obviously in error. Weber (Ind. Stud. ix. 808) corrects the version of Séyana which takes garsista as third person sing.
‘ RV. vi. 20: v. 2 refers to Visnu; see ACS. viii. 4.10; OOS. xii. 6. 14.
- RV. i. 48.6; see Caland and Henry, L’Agnigioma, pp. 878, 375.
- I.a. at the Vigvajit, the other two Cilpas being transposed to the midday; see AGS. viii. 4. 7-9 ; CGS. xi, 15. 10.
! This refers to the Vigvajit in a Sattra where the Nabhinedistha of the Hotr is as usual in the Vaigvadeva Castra in the third pressing. The (astras of the Maitrivaruna and the Brahmandcchahsin then loose their special predecessor; being transferred to the midday ritual, in the Agnistoma form ; cf. KB. xxv. 12-14. The answer is that all the Cilpas are performed though not in the same order, the Evayaémarut being alao found in the Hotr’s recitation.
2 T.e. as an Ekaha, and also on the sixth day, an Ukthya (read whthyasamsthdtrena incomm.). Cf. AQS. viii. 4, 6, 6.
- ‘Lhe Kuntapa Hymns [—vl. 32
will go over the worlds. It he grasped around from above with the metres, that of the Gayatri with the Naracansi, that of the Tristubh with the Raibhi, that of the Jagati with the Pariksiti, that of the Anustubh with the Karavyaé. Thus he placed again the sap in the metres. He sacrifices with metres full of sap, with metres full of sap he extends the sacrifice who knows thus. He recites the Nar&cansi (verses)!; men are offspring, praise is speech ; verily thus he places speech in offspring; therefore offspring here are born speaking (for him), who knows thus. As to the Naracaasis, by reciting the gods and the seers went to the world of heaven; verily thus also the sacrificers by reciting go to the world of heaven. These he recites taking apart,? as (he recites) the Vrséikapi (hymn); for it is connected with the Vrsékapi; thus it follows the rule of the Vrsakapi. In them he should not say the sound o; he should accent specially,’ for it is their sound 0. He recites the Raibhi (verses)*; the gods and the seers making a noise went to the world of heaven; verily thus the sacrificers making a noise go to the world of heaven. These he recites taking apart, like the Vrsikapi, for it is connected with the Vrsaékapi; thus it follows the rule of the Vrsékapi. In them he should not say the sound o; he should accent specially, for it is their sound 0. He recites the Pariksit° (verses); Pariksit is Agni, for Agni dwells around (pari kseti) these creatures; for round Agni these creatures dwell; he attains union and identity of form and world with Agni who knows thus. As to these being Pariksit (verses), Pariksit is the year, for the year dwells round these creatures, for round the year these creatures dwell. He attains union and identity of form and world with the year who knows thus. These he recites taking apart, like the Vrsakapi, for it is connected with the Vrsikapi; thus it follows the rule of the Vrsékapi. In them he should not say the sound 0; he should accent specially, for it is their sound o. He recites the Karavya® (verses). Whatever good thing they did, the gods obtained with the Karavyaés; verily thus also the sacrificers obtain with the Karavyas whatever good thing they do. These
1 All these are to be recited by the Brihma- #* The Ninarda is a species of accent described
nacchahsin (see AB, vi. 29). The whole in AQS. viii. 8. 9 seg. ; Vait. xxxii. 14-17. is the Kunt&pa, referred by S&yana to It affects the segond vowel of the third a book called the Kunt&pa boing a Khila. Pada, the normal place of the Nydiikha. See AV. xx. 127. 1-8; RVKh. v. 8; CGS. The first vowel is pronounced as anuddtia, xii. 14.1-8. See also ACS. viii. 8. 10 seq.; the second as uddita, the next ekacruti. Vait, xxxii. 19 seg. Cf. KB. xxx. 5-7. The Pratigara is othdmo datvom.
2 I.e. pausing at each Pada. In § 8 above ‘ AV. xx. 127. 4-6; RVKh. v. 9; GQS. xii. the words yad eva ndrdcarsih should go | 15.1; 14.4,5. Cf. Vast. xxxii. 19. with the next clause, asin §§ 18 and 14. 5 AV. xx. 127, 7-10; RVKh.v. 10; QOS. xii. For the Nar&gahsia (distinct from the 17. 1. 1+.
Naricahsa in AB. vi. 16 and 27) see * AV. xx. 127. 11-14; RVKh.v. 11, GQS. zii. Vedic Index, i. 445, 446; SBE. xlii. 690 seg. 15. 2-4, v.12 occurs in AB. viii. 11. 5.
vi. 32—] The CGastras of the Hotrakas [284
he recites taking apart, like the Vrsdkapi, for it is connected with the Vrsikapi; thus it follows the rule of the Vrsakapi. In them he should not say the sound 0; he should accent specially, for it is their sound 0. He recites the orderings of the quarters;’ verily thus he puts in order the quarters; five he recites; these quarters are five, four transverse, one upwards. In these he should not say the sound 0, nor should he accent specially ® (thinking) ‘ Let me not make to move these quarters’. These he recites by half-verses, for support. He recites the man-ordering (verses) ; ° the man-ordering (verses) are offspring ; verily thus having put in order the quarters he establishes offspring in them. In these he should not say the sound o nor accent specially (thinking) ‘Let me not make to move these offspring’. These he recites by half-verses, for support. He recites the Indragathés 1°; by the singing against them of the Indragathas, the gods overpowered the Asuras; verily thus also the sacrificers by singing the Indragithas against the hated rival overpower him. By half-verses he recites these, for support.
vi. 33 (xxx. 7). He recites the prattle of Aitaga!; Aitaca, the sage, saw the life of Agni ; ‘the unwearied part of the sacrifice’ saysome. He said to his sons ‘My boys, I have seen the life of Agni; I shall chatter it; what- _ ever I say do not disregard’. He began ‘ These horses float up to Pratipa Pratisatvana’; (his son) Abhyagni Aitacayana, having come, arriving at & wrong moment, seized his mouth (saying) ‘ Our father has become out of his mind’. He said to him ‘Go hence; thou hast been a sluggard in spoiling my speech ; I was about to make the cow of a hundred (years of) life, man of a thousand (years of) life; worst of all do I make thine offspring since thou here hast fastened on me’. Therefore they say ‘The Abhyagnis Aitacéyanas are the least of the Aurvas’. Some recite it of longer length ; he should not prevent it; ‘ Recite as much as is desired’ he should say ; the prattle of Aitacapa is life; verily thus he prolongs the life of the sacrificer who knows thus. As to there being the prattle of Aitaga; the prattle of Aitaca is the sap of the metres ; verily thus he places sap in the metres. He sacrifices with metres full of sap and with metres full of sap he extends the sacrifice who knows thus. Again as to the prattle of Aitaca; the
7 AV. xx. 128. 1-5; RVKh. v. 12; OCS. zii. and 15 occur in (QS. xii. 15.5; 16. 1. 20. 2. 1, 8, 2, 4, 5. 1 AV. xx. 129. 1 seg. See KB. xxx. 5; Vait. ® naivaiva is read by Séyana but it is very odd xxxii. 20; GB. xi. 12 seg. ACS. viii. 8. to have two eva’s thus used ; it is natural 14 prescribes 70 Padas or 18, viz. 1-8a; to suppose iva is once meant as above it 15 d-17b; 17d; 18b. See RVKh. v. 15; is always ni viva nardet. (17x4+2); OOS. xii. 18 2. 1-9; 1. 11-
- AV. xx. 128. 6-11; RVKh. v. 18; OOS. xii. 18 has eight of the verses. Cf. ACS. viii. ' 21. 2. 1-6. 8. 14 aeg. for the following; Bloomfield,
10 AV. xx. 128. 12-16; RVKh. v. 14; 12, 18, Atharvaveda, pp. 98 seg.
285] The Prattle of Aritaga — (—-vi. 34
prattle of Aitaca is freedom from exhaustion and unfailingness ; (he thinks) ‘Let there be freedom from exhaustion in my sacrifice, unfailingness in my sacrifice’. He recites the prattle of Aitacga, taking it by Padas, like a Nivid. He says om with the last Pada as in the case of a Nivid. He recites the riddle verses.* The gods having confounded the Asuras with the riddles overcame them ; verily thus also the sacrificers having confounded the hated rival with the riddles overcome him. These he recites by half
aie eoeg
verses, for support. He recites the Ajijfiaésenya (verses) ; * by means of the Ajijfiaseny& verses the gods recognizing the Asuras overcame them ; verily thus also the sacrificers by means of the Ajijfiasenya& (verses) recognizing the hated rival overcome him. These he recites by half verses, for support. He recites the Pratiradha;* by the Pratiradha the gods overpowered the Asuras and overcame them; verily thus also the sacrificers overpower the hated rival and overcome him. He recites the Ativada ;° by means of the Ativada the gods outspoke the Asuras and overcame them; verily thus also by means of the Ativada the sacrificers outspeak the hated rival and overcome him. These by half verses he recites, for support.
vi. 84 (xxx. 8). He recites the Devanitha ;! the Adityas and Aiigirases disputed as to the world of heaven. ‘ We shall go first, we’. The Aigirases first saw the Soma pressing on the next day for the world of heaven. They dispatched Agni—Agni is one of the Aiigirases—(saying) ‘Go, tell the Adityas of our pressing to-morrow for the world of heaven’, The Adityas having seen Agni saw the pressing on the same day for the world of heaven. To them he said on his arrival ‘ We announce to you the pressing to-morrow for the world of heaven’. They said ‘ But we announce to thee the pressing on this day for the world of heaven ; with thee for Hotr we shall go to the world of heaven’. ‘Be it so’ he said and returned with his reply. They said ‘ Didst thou announce?’ ‘I announced’ he replied ; ‘moreover they gave me a reply’. ‘No: surely thou didst not respond ?’ (they said). ‘I did respond’ he replied; ‘ With fame he? approaches who approaches with the priestly function ; if one were to refuse him, he would
2 AV. xx. 188. 1-6; RVKh. v. 16; CCS. xii. 1 AV. xx. 185. 6 seg.; RVKh. v. 20; GOS. xii.
22.1-6; Vait. xxxii.21. Govindasvimin 19. 1-4; Vait, xxxii. 28; see ACS. viii. 8. and S&yana take pruvalhkya as=cheating 26. Cf. KB. xxx. 6; Lévi, La doctrine du with fair words. sacrifice, pp. 65, 66.
S AV. xx. 184. 1-4; RVKh. v. 17; CGS. xii. ? The offerer, rather than as S&yana, the 28. 1. In Vat. xxxii. 22 and 28 these priest. tam is naturally masculine and and the next are confused. yajiiam is not very easily to be supplied.
4 AV. xx. 185. 1-8; RVKh. v. 18; COS. xii. Cf. CB. iii. 5. 1. 18-17. no... na above 28. 2. is overlooked by Delbriick, (Altind. Synt.
AV. xx. 185. 4; RVKh. v. 19; OCS. xii. 28. p. 544.
4; Vait, xxii. 26 (aftvdda).
V1. 34—] The Castras of the Hotrakas [286
refuse fame; therefore I did not refuse’. If one desire to refuse (to officiate at a sacrifice) on account of (another) sacrifice® should he refuse it. But if (the offerer) is one for whom it is not suitable to sacrifice, spontaneous refusal is appropriate.
vi. 35 (xxx. 9). The Aigirases sacrificed for the Adityas; to them as sacrificing for them, they gave this earth full of fees ; being accepted it caused them to burn; they cast her away; she becoming a lioness with gaping jaws assailed men. Of her as she burned came forth thin fissures which are now upon her ; aforetime she was all even, as it were. Therefore they say ‘He shall not accept a giftlaid aside’, (thinking) ‘Let it not, being pierced with heat, pierce me with heat.’ But if he should accept it, he should give it to a hated rival; he is ruined. Now as to yonder sun: he having taken the form of a white horse with its body bound with a horse halter went (to. them) (saying) ‘ This we bring (as a fee) for you.’ Thus is the Devanitha! recited,
‘The Adityas, O singer, brought a fee to the Angirases ; This, O singer, they did not approach ’; for they did not approach the (earth). ‘But this, O singer, they did approach ’ for they did approach yonder (sun). ‘This, O singer, they did not accept,’ for they did not accept this (earth). ‘But this, O singer, they did accept,’ for they did accept yonder (sun). ‘ Lest the days be without discrimination ’ he is the discriminator of the days. ‘Without a leader * the sacrifices’ the fee is the leader of the sacrifices ; just as in this world a wagon without a leader comes to harm, so the sacrifice without a fee comes to harm; therefore they say ‘ At the sacrifice a fee should be given, if but a small one.’ ‘White and swift of motion, And most rapid of foot, Swiftly it accomplisheth its purpose ; The Adityas, Rudras, Vasus praise thee, This gift do thou accept, O Aigiras’ ;
- This must be the sense, as Sdyana takes it : ix. 306) suggests ned asann ‘that they asmadt = drivijydi. may not be’ in this and the next case.
1 The text is the same in its variants save * Again the text is hopeless. Haug as before that OOS. has deta and yajiia. The text is renders ‘he being carried away’, the hopeless; Haug renders ‘ he being carried wise men were without a leader (from
away ’, neta(h) = nitah. Weber (Ind. Stud. Sdyana). Read below atyalpikapi.
- The Devanitha [(—-vi. 36
Verily thus they sought acceptance of their gift. ‘This gift, great and broad, Let the gods give as a boon, Let that be pleasing to you, Given be it day by day, Do ye accept it.’
Verily thus they accepted* it. He recites this Devanitha taking it by Padas like a Nivid ; he says om with its last Pada as in the case of a Nivid.
vi. 836 (xxx.10). He recites the Bhiitechads1; by means of the Bhutechads the gods assailed the Asuras with battle and with craft. The gods, having obscured by the Bhiitechads the might of the Asuras, overcame them ; verily thus the sacrificers having obscured bythe Bhiitechads the mightof the hated rival overcame him. These he recites by half verses, for support. He recites the Ahanasya (verses) ;* from this organ is seed poured, from seed offspring are born; verily thus he secures propagation. Ten he recites; the Viraj has ten syllables ; the Viraj is food; from food is seed poured ; from seed offspring are born ; verily thus he secures propagation. In them he inserts the sound o; the sound o is food; from food is seed poured, from seed offspring are born; verily thus he secures propagation. In ‘I have celebrated Dadhikravan’ he recites the Dadhikra (verse) ;) Dadhikra is the divine filter ; herein he has said a speech full of impurity ; thus speech he purifies with the divine filter. It is in Anustubh ; the Anustubh is speech ; thus with its own metre he purifies speech. In ‘The most sweet draughts are pressed ’ he recites (verses) to Soma, the purifying ;* (verses) to Soma, the purifying are a divine filter; herein he has said a speech full of impurity ; thus with the divine filter he purifies speech. They are in Anustubh; the Anustubh is speech ; verily thus with its own metre he purifies speech. In ‘The drop hath mounted Ancgumati’ he recites a triplet to Indra and Brhaspati ;°
‘The hosts, godless, as they attacked, With Brhaspati to aid, Indra overwhelmed ’
5 Sf&yana clearly read ajagrabhaigan which in *° AV. xx. 187. 8; RV. iv. 89. 6; RVKh. v.
sense is right, despite Aufrecht. In AB. 22.18; cf. KB. xxx. 8; Vatt. xxxii. 38.
vi. 24 occurs paryagrahaisam. The most The sense of vydhanasydm is not quite
probable reading is ajigrabhigan with i as certain, as though Siyana takes it vicista,
elsewhere (Whitney, Sansk. Gr. § 1081}; still of ‘without’ might do.
cf. § 801 4), unless we allow ai as an ‘ RY. ix. 101. 4-6; AOS. viii. 8. 82 (reading
abnormality for 7. ca tisrah for catasrah); CCS. xii. 25. 2; 1 AV. xx. 185. 11-18; RVKh. v. 21; COS. Vatt. xxxii. 88.
xii. 16, 4,5, 8; Vast. xxxii. 80. 8 RV. viii. 96. 18-15 ; AV- xx. 187. 7-9; AQS. 2 AV. xx. 186. 1-10; RVKh. v. 22. 1-10; viii. 8. 88; OCS. xii. 25. 2. uddedrya is
Vait, xxxii. 81; AQS. viii. 8. 80-88; cf. corrupt ; Weber (Ind. Stud. ix. 807) sug-
KB. xxx. 6; OCS. xii. 24.2; 26. 1. gests “cari; BR. v. 1412 uddcarya.
VL. 86] The Castras of the Hotrakas (288
(he says) ; the Asura folk were rebellious towards the gods; Indra with Brhaspati as companion smote away the Asura hue when attacking ; verily thus also the sacrificers by means of Indra and Brhaspati as aid smite away the Asura hue when attacking. They say ‘Should he recite together® on the sixth day.’ Or should he not recite together?’ ‘He should recite together’ they say,® ‘why should he recite together on the other days and not recite together on this?’ Or rather they say ‘He should not recite together ; the sixth day is the world of heaven; the world of heaven is not a place where all meet; only certain people meet in that world. If he were to recite together, he would make it common. In that he does not recite together, that is a symbol of the world of heaven ; therefore he should not recite together. Again as to his not reciting together ; the litanies here are the Nabhanedistha, the Valakhilyas, the Vrsaikapi and the Evayamarut ; if he were to recite together, he would loose the desire that is in these. The Vrsakapi is connected with Indra; the prattle of Aitaca is all the metres; herein is the desire obtained which is in (the hymn) in Jagati to Indra; moreover the hymn is addressed to Indra and Brhaspati; the concluding verse is addressed to Indra and Brhaspati ; therefore he should not recite together.
¢ With the normal form, RV. i.57; AB.iii. 7 I.e. RV. viii. 96 (n. 5). 50. This explains Vait. xxxii. 85 which * Cf. above AB. vi. 26. Caland has not identified.
PANCIKA VII SUPPLEMENTARY MATTER AND THE RAJASUYA.
ADHYAYA I The Division of the Sacrificial Animal.
vil. 1 (xxxi. 1). Now! regarding the division of the sacrificial animal; we shall declare the division. The two jaws along with the tongue belong to Prastotr; the breast in eagle shape to the Udgatr, the palatal part of the throat to the Pratihartr, the right loin to the Hotr, the left to the Brahman, the right thigh to the Maitravaruna, the left to the Brahmanacchansin, the right side with the shoulder to the Adhvaryu, the left to the Upagatrs, the left shoulder to the Pratipasthatr, the right lower foreleg to the Nestr, the left to the Potr, the right foreleg to the Achavaka, the left to the Agnidh, the right upper foreleg to the Atreya, the left to the Sadasya, the seat and spine to the householder, the two right feet ® to the man who gives the fast milk to the householder, the two left feet to him who gives the fast milk to the wife of the householder,® the lip is common to the two ; this the householder should leave over. They take the tail to the wives, but they should give it toa Brahman. The fleshy growth on the neck and three ribs belong to the Gravastut ; three ribs and half the flesh * to the Unnetr, the other half of the flesh and the lungs to the slaughterer ; it he should give to a Brahman, if he is not a Brahman. The head belongs to the Subrahmanya priest, the skin to him who declares the pressing on the next day ;° the sacrificial food to all or to the Hotr. These thirty-six each
1 The division is given in AQS. xii. 9, the * Saéyana holds that the terms doh and
probably original source; it is borrowed bahu exhaust the forelegs, but this seems from AB. in GB. iii. 18. The Upagatrs unlikely ; the term here is pada ‘ foot’. are subordinate Siman priestswhoaccom- * Apparently this sense is meant, and so with pany the chants of the Saman singers ; enayoh, but Sdéyana’s comment is conthe Atreya is not a normal priest, but he fused.
appears as specially privileged elaewhere, ‘ The vaikarta is an unknown part, but e.g. KOS. x. 2.21; KS. xxviii. 4. Cf. the apparently near the kikasd, here perhaps part of the Atreya in COS. xvi. 18, 19; the ribs. _
Weber, Ind. Stud. x. 884. See for the 5 I.e. the Agnidh; see AQS. vi. 11. 16. division ¢B. iii. 8. 8; Schwab, Das Weber (Ind. Stud. ix. 808) cites PB. xvi. Altindische Thieropfer, pp. 126-180. 18. 10; LOS. i. 1. 9,12; CCS. xiv. 40. 21;
37 [z.0.8. 25|
vu. 1—] The Division of the Sacrificial Animal [290
of one foot support the sacrifice; the Brhati has thirty-six syllables; the worlds of heaven are connected with the Brhati; verily thus they obtain the breaths and the worlds of heaven; verily thus they proceed finding support in the breaths and in the worlds of heaven. It is a heavenly victim for those who thus divide it. But those who do it otherwise, it is as if robbers or evildoers should rend an animal. This division of the victim Crautarsi Devabhaga knew; but he left the world without proclaiming it. But it is a superhuman being proclaimed to Girya Babhravya ; since that time on men study it.
ADHYAYA II Exprations for Errors in the Agnihotra, éc.
vii. 2 (xxxii. 1). They! say ‘If one who has established the fires dies on the fast day, how is it with his sacrifice?’ ‘He should not sacrifice for him’, they say, ‘for he has not arrived at the sacrifice.’ They say ‘If one who has established the fires dies when the Agnihotra has been put on the fire or the Saérhnayya milk or the oblations, what is the expiation here?’ He should put them all around so that they may all be burned together. That is the expiation here. They say ‘If one who has established the fires dies when the oblations have been put in place, what is the expiation here?’ (Saying) ‘ Hail!’ to those deities for whom the libations were drawn he should offer them whole in the Ahavaniya. That is the expiation here. They say ‘If one who has established the fires dies in absence, how is his Agnihotra to be performed?’ He should offer with the milk of (a cow) with a calf to which it is to be won over ;? the milk of (a cow) with a calf to which it is to be won over is different, as it were, the Agnihotra of the dead is different as it were. Or they may offer with milk from whatever source. Moreover they say ‘ They should keep kindled these fires, without offering, until the bones are collected.’ If the bones cannot be found, having gathered three hundred and sixty leaf stalks,) and having made of them
- The presence of the Sadasya, prayaccitia (JAOS, xxxiii. 71 seg.). For who is not recognized by the Aovaliyana this case cf. JB. i. 57. 1-8; QB. xii. 4. school, but only by the Kausitaki, is 2. 5.
another sign of later origin, asin the use 7 See TS. i. 8. 5.1; TB. i. 6.8 4; Sdyana’s of the word vibhdga; probably,asLindner_ - derivation from 4/ca is very bad: Nara- (Paniné, p. 79) suggests, an older account yana on AOS. iii. 10.17 recognizes the has been superseded by the Sfitra version. root van ; Vedic Index, i. 452.
1 For the Prayagcittas cf. OB. xii. 5. 1s0g.; * gagtih is one of the extraordinary forms of the Kaue. xiv; AQS. iii; Ap. ix; Atharva- tradition : sastim must no doubt be read.
- Expiations for Errors in the Sacrifice (—vii. 5 a human figure as it were, they should perform on it the usual round (of ceremonies) and thus after mingling, the (fires) with the bones gathered together remove them. A hundred and fifty should he place on the body, a hundred and forty on the thigh bones, fifty on the thighs, and the rest on the head. That is the expiation here. )
vii. 3 (xxxii. 2). [Asin AB. v. 27.7]
vii. 4 (xxxii.3). They say ‘If a man’s Sémnnayya! milked in the evening becomes spoiled or some one carries it away, what is the expiation here?’ Having divided into two the morning’s milking, he should curdle one half of it and sacrifice with it. That is the expiation here. They say ‘If the morning milking of the Samnayya becomes spoiled or some one carries it away, what is the expiation here? He should prepare in its place a cake for Indra or Mahendra and sacrifice with it. That is the expiation here. They say ‘If the whole of his Saéthnayya becomes spoiled or some one carries it away, what is the expiation here. (He should offer) a cake for Indra or Mahendra just as above. That is the expiation here. They say ‘If the whole of his oblation becomes spoiled or men take them away, what is the expiation then?’ Having made them according to the deities out of butter, he should offer with a butter oblation and thus perform another offering without a flaw. The sacrifice is the expiation of the sacrifice.
vii. 5 (xxi. 4). They say ‘If on to a man’s Agnihotra when put on the fire something not fit for sacrifice falls, what is the expiation here?’ Having poured it all into the offering spoon, and having gone east, he places the kindling stick on the Ahavaniya, and having taken off a hot coal from the north of the Ahavaniya he should pour the offering, either in silence or with a verse to Prajapati.! That is both offered and not offered. If it happens when (the spoon) has been filled once or twice, the same procedure applies. If he can remove it, having poured off the spoilt portion, and having poured the unspoiled portion (into the offering spoon) he should offer it in the ordinary way.” That is the expiation here. They say ‘If a man’s Agni-
Weber (Ind. Stud. ix. 810) suggests parna- Agnihotra. The evening milk is made
sadah (cf. CCS. xii. 28. 13). The parallel texts giving the rite have paldcavrntani (CGS. iv. 15. 19; KOS. xxv. 8. 15) or "tsardndm (Kaug. 83) or pdldcatsarini (Ath. Prdy. iii. 8). For vitige = dvivitice ef.
sour and mixed with the fresh milk. Cf. Atharvaprayarcitta, ii. 1,
vii. 5. } RV. x. 121.10. Cf. ACS. iii. 20. 28,
TB. i. 55. 8 and SB. xii. 4. 2. 4 differ. See also Atharvaprayaccitia, i. 8 seq.
2 I. e. in the usual mode of unnayana, pouring into the spoon; TB. ii. 1. 8. 5. The form vyapanayitum is very irregular ; for parallels see Whitney, Sansk. Gr. § 968 d. Cf. JAOS. xxxiii. 78, n. 49. sa yadi is a sign of lateness.
Wackernagel, Aliind. Gram. ITI. i. 80, 81. 1 The only changes are the omission of the last sentence and the insertion of ‘ They say ' before each hypothesis. vii. 4. } I. e. the mixture of milk prepared at the evening and on the morning for the
Vil. 5—] Exprations for Errors un the Agnihotra [292 hotra when put on the fire spills or pours over, what is the expiation here?’ He should pour water on it for expiation; waters are expiation ; then he touches (the rest) with his right hand and mutters. ‘To the sky a third, to the gods the sacrifice hath gone; thence may wealth come to me; to the atmosphere, a third, to the fathers the sacrifice hath gone; thence may wealth come to me; to the earth a third, to me the sacrifice hath gone; thence may wealth come to me.’ He then mutters (a verse) to Visnu and Varuna,® ‘By whose might the regions are established ; Visnu guards that of the sacrifice which is well sacrificed, Varuna: that which is ill sacrificed; verily (it serves) to appease both of them. That is the expiation here. They say ‘If, as he goes eastwards,* the Agnihotra which has been put on the fire spills or falls out, what is the expiation here?’ If he were to fetch it again, he would turn the sacrifice away from the world of heaven; he should stay where he is and others should fetch to him the remains of the Agnihotra and he should offer it in the usual way. That is the expiation here. They say ‘If the offering spoon splits, what is the expiation here?’ He should fetch another spoon and offer ; then he should put on the Ahavaniya the broken spoon; handle in front, bowl behind. That is the expiation here. They say ‘If there is fire on a man’s Ahavaniya, but that on the Garhapatya is extinguished, what is the expiation here?’ If he were to take out (the fire) to the east, he would fall away from his abode; if to the west he would perform the sacrifices like the Asuras; if he were to kindle afresh he would produce a rival for the sacrificer; if he should make (the Ahavaniya) also go out, breath would forsake the sacrificer; verily having gathered the whole of it with the ashes he should put it in the place of the Garhapatya and from it take out the Ahavaniya to the east. That is the expiation here.
vii. 6 (xxxul. 5). They say! ‘If they take out a fire (and put it with)
3 Above AB. iii. 88.
- The anacoluthon seems clear and Saéyana so takes it. Weber (Ind. Stud. ix. 811) refuses to accept it, but does not explain yasya and the verbs do not suit that view.
6 The Ahavaniya is normally taken out to
tinguish the Ahavaniya also, and (5) to remove the whole fire to the Garhapatya and then take out the Ahavaniya. All tho modes are allowed by ACS. iii. 12. 21-25 in defiance of the Brahmana. The same result is arrived at by the CB. xii.
the east from the Gdarhapatya which alone remains in; the five alternative courses in the circumstances are (1) to to take as the Girhapatya the Ahavaniya and then take out the Ahavanlya from it ; (3) to take out the Garhapatya from the Ahavaniya, like the Asuras (TB. i. 1. 4. 4) ; (8) to rekindle the fire; (4) to ex-
- 6-10 by somewhat different argu-. ments. Cf. Ath. Prdy.i. 5; JB. i. 61. 3-7 which agrees closely with CB. (JAOS. xxiii. 848, 844).
1 The readings (abhyuddharet and abhyuddha-
reyuh) of JB. i. 65. 2 and CB. xii. 4. 8. 4 suggest the rendering followed ; the fire taken out being from the G&rhapatya ;
293] Exprations for Errors affecting the Fires [—vii.7
a man’s fire what is the expiation then?’ If he can see it, removing the former (fire) he should put down the other; if however he cannot see it, he should offer a cake on eight potsherds to Agni with Agni; the invitatory and offering verses for it are? ‘Agni by Agni is kindled’ and ‘For thou, O Agni, by Agni.’ Or he should offer a libation in the Ahavaniya with ‘To Agni with Agni hail!’ That is the expiation here. They say ‘If a man’s Garhapatya and Ahavaniya unite together what is the expiation here?’ He should offer to Agni as delight a cake on eight potsherds; its invitatory and offering verses are* ‘OQ Agni come for delight’, and ‘Who Agni for the delight of the gods.’ Or he should offer a libation in the Ahavaniya with ‘To Agni as delight hail!’ That is the expiation here. They say ‘If all a man’s fires should unite together, what is the expiation here?’ He should offer a cake on eight potsherds to Agni as discrimination; its invitatory and offering verses are* ‘He hath shone like the sun at the breaking of the dawns’ and ‘Thee, O Agni the tribes of men praise. Or he should offer a libation in the Ahavaniya with ‘To Agni as discrimination hail!’ That is the expiation here. They say ‘If a man’s fire unite with other fires, what is the expiation here?’ He should offer a cake on eight potsherds to Agni the charred;° its invitatory and offering verses® are ‘ Agni hath roared like Dyaus thundering’ and ‘As our fathers of old.’ Or he should offer a libation in the Ahavaniya with ‘To Agni the charred hail!’ That is the expiation here.
vii. 7. (xxxii. 6). They say ‘If a man’s fires are involved in a village fire, what is the expiation here?’ He should offer a cake on eight potsherds to Agni, the spoiler; the invitatory and offering verses are) ‘In our cattle fray’ and ‘Do not as in the great contest.’ Or he should offer a libation in the Ahavaniya with ‘To Agni, the spoiler, hail!’ That is the expiation here. They say ‘If a man’s fires be united with a divine conflagration, what is the expiation here?’ He should offer a cake on eight potsherds
else the sense might be, if people need- ef. CGS. iii. 4.4; 5.3: JB.i.64.1; MOS. lessly take out an Ahavaniya, where iii. 4. 4,5; ApQS. ix. 8. 18; QB. xii. 4. there is an Ahavaniya; then the old one 4. 2,
if still recognizable is to be extinguished. 5° Ksdémavant is doubtful: cf. NS. i. 8. 9; The reading of Aufrecht yady u for yadya Sayana takes itas = kgamdvani, ‘ patient’ of the MSS. is essential. or ‘forgiving’; ApQS. ix. 8. 17 has a
2 RV. i. 12. 6; viii. 48.14; ACS. iii. 18,8, 12; different use of it ; cf. Atk. Pray. v. 4.
¢ RV. x. 45.4; iv. 2. 16; AQS. iii. 18. 4, 12 with different order of verses and a new sense ; cf. OCS. iii. 4.18. For the whole cf. Atharvaprdyarccitia, ii. 7; v. 4, 5.
1 RV. viii. 75. 11 and 12; AQS. iii, 18. 7, 12; COS. iii. 4.5 5.4; QB. xii. 4. 4. 3.
ef. CCS. iii. 4.1; 5.1; JB. i. 65.3; CB. xii. 4. 8. 5.
8 RV. vi. 16. 10; i. 12.9; ACS. iii 1 . 6,12; of. OOS. iii. 4.8; 5.2; JB. . 65. 4.
4 RV. vii. 10,2; v. 8.8; AQS. iii. 18. 5, 12, where the offering verse is RV. vi. 6. 8 ;
vil. 7—] Eapiations for Errors in the Sacrifice (294
to Agni as in the waters; its invitatory and offering verses are* ‘In the waters, O Agni, is thy seat’ and ‘ The clever, of pure insight hath wrought a wondrous deed.’ Or he should offer a libation in the Ahavaniya with ‘To Agni as in the waters hail!’ That is the expiation here. They say ‘If a man’s fires are united with the fire which burns a corpse, what is the expiation here?’ He should offer a cake on eight potsherds to Agni, the pure; its invitatory and offering verses are® ‘Agni of purest vows’ and ‘Up, O Agni, thy pure (rays).’ Or he should offer a libation in the Ahavaniya with ‘To Agni, the pure, hail!’ That is the expiation here. They say ‘If a man’s fires are involved in a forest fire, what is the expiation here?’ He should mount (the fires) on the two fire sticks‘ or . take out a fire brand from the Ahavaniya or from the Garhapatya; if he cannot so do, he should offer a cake on eight potsherds to Agni, the | spoiler; its invitatory and offering verses have been given. Or he should offer a libation in the Ahavaniya with ‘To Agni, the spoiler, hail!’ That is the expiation here.
vil. 8 (xxxii. 7). They say ‘If at the fast day one who has established the fires weeps, what is the expiation here?’ He should offer a cake on eight potsherds to Agni, the supporter of vows; its invitatory and offering verses are! ‘Thou, O Agni, art the supporter of vows, the pure’ and ‘Supporting vows, guardian of vows, undeceived.’ Or he should offer a libation in the Ahavaniya with ‘To Agni, supporter of vows, hail!’ That is the expiation here. They say ‘If one who has established the fires on the fast day should happen to commit a breach of his vow, what is the expiation here?’ He should offer a cake on eight potsherds to Agni, the lord of vows; its invitatory and offering verses are? ‘Thou, O Agni, art the guardian of vows’ and ‘If we have contravened your vows.’ Or he should offer a libation in the Ahavaniya with ‘To Agni, the lord of vows, hail!’ That is the expiation here. They say ‘If one who has established the fires should omit the offering at new or at full moon, what is the expiation here?’ He should offer a cake on eight potsherds to Agni, the maker of ways; its invitatory and offering verses are ® ‘ For thou knowest, O wise one, the ways’ and ‘We have come to the way of
2 RV. viii. 48.9; iii. 1.8; AGS. iii. 18.8, 12 ———prayageitta, ii. 7 and 8. with viii. 48. 28 as second; ef. (QS. iii. ' AQS. iii, 12.14; TB. ii. 4. 1. 11: QOS. iii. 4.7; 5.6; OB. xii. 4. 4, 4. 4.12; 5.9. Cf. JAOS. xxxiii. 85, n. 267. 3 RV. viii. 44. 21 and 17; AQS. iii. 18.4; 2? RV. viii. 11.1; x. 2.4; AQS. iii. 18, 2, 12; GCS. ili. 4.6. No verses are given in ef. OCS. iv. 4.11.0 AGS. Cf. OB. xii. 4. 4. 5. s RV. vi. 16.8; x. 2.2; ACS. iii. 10. 10-12 ; ‘Cf. OB. xii. 4. 8.10; 4.1; 5. 2.1; xiii. 6. ef. OCS, iv. 4.2: 5.7; JAOS. xxxiii. 80,
2.20; iv. 6.8.8; CCS. ii. 17. 1-5; KOS. n. 148. v. 8 1; xxi. 1.17. Cf. also Atharra-
- Expiations for various Errors [—vii. 9
the gods. Or he should offer a libation in the Ahavaniya with ‘To Agni, the maker of ways, hail!’ That is the expiation here. They say ‘If all a man’s fires are extinguished, what is the expiation here?’ He should offer a cake on eight potsherds to Agni, the fervid, connected with man, the purifying; its invitatory and offering verses are* ‘O come with fervour among men’ and ‘Come to us with fervour among men.’ Or he should offer a libation in the Ahavaniya with ‘To Agni, the fervid, connected with men, the purifying hail!’ That is the expiation here.
vii. 9 (xxxii. 8). They say ‘If one who has established the fires eats new food without making the Agrayana offering, what is the expiation here!’ He should offer a cake on twelve potsherds to Agni Vaicvanara ; its Invitatory and offering verses are! ‘ Vaicvanara hath produced’ and ‘Present in the sky, present Agni on earth.’ Or he should offer a libation in the Ahavaniya with ‘To Agni Vaicvanara hail!’ That is the expiation here. They say ‘If one has established his fires and a potsherd be lost what is the expiation here?’ He should offer a cake on two potsherds to the Acvins; its invitatory and offering verses? are ‘O Acvins to our abode’ and ‘ With chariot rich in cattle O Nasatyas. Or he should offer a libation in the Ahavaniya with ‘To the Acvins hail!’ That is the expiation here. They say ‘If one has established the fires and the filter be lost, what is the expiation here?’ He should offer a cake on eight potsherds to Agni with the filter; its invitatory and offering verses are ® ‘Thy filter is outstretched, O lord of prayer’ and ‘The filter of the burning one outstretched in the sky.’ Or he should offer a libation in the Ahavaniya with ‘To Agni with the filter hail!’ That is the expiation here. They say ‘If one has established the fires and the gold be lost, what is the expiation here?’ He should offer a cake on eight potsherds to Agni with the gold; its invitatory and offering verses are* ‘Qolden haired in the expanse of the atmosphere’ and ‘The well winged ones strengthen in the ways.’ Or he should offer a libation in the Ahavaniya with ‘To Agni with the gold hail!’ That is the expiation here. They say ‘If one who has established the fires were to offer without having bathed in the morning, what is the expiation here?’ He should offer
4 RV. again has not this; see ACS. iii.12.27. ? RV. i. 92. 16; vii. 72. 1; not in ACS, in
Agni as janadvant is one connected with this use. the root jan seen in janesu. S&yanaleaves * RV. ix. 88. 1 and 2; not in AOS. in this it untranslated. Cf. MS. i. 8. 9. use.
1 Above AB. v.17; RV. i.98.2; onlyin ACS. ‘ RV. i. 77. 1 and 2; not in this sense in ii, 15, 2 in another ritual. AQS., which has it in the Karirigti, ii.
vii. 9—| Expatins for Errors in the Agnthotra [296
a cake on eight potsherds to Agni as Varuna; its invitatory and offering verses are® ‘Thou for us O Agni, knowing Varuna’ and ‘Thou O Agni be nearest with aid to us.’ Or he should offer a libation in the Ahavaniya with ‘To Agni as Varuna hail!’ That is the expiation here. They say ‘If one who has established the fires should eat the food of a woman with child, what is the penance here?’ He should offer a cake on eight potsherds to Agni of the thread; its invitatory and offering verses are ® ‘Extending the thread of the atmosphere do thou follow the light’ and ‘Do ye, O Soma born, bind the axle strings. Or he should offer a libation in the Ahavaniya with ‘To Agni of the thread hail!’ That is the expiation here. They say ‘If one who has established the fires should live, hearing himself spoken of as dead,’ what is the expiation here?’ He should offer a cake on eight potsherds to Agni the fragrant; its invitatory and offering verses are® ‘Agni as Hotr hath set down, good sacrificer’ and ‘True he hath made to-day our offering to the gods.’ Or he should offer a libation in the Ahavaniya with ‘To Agni, the fragrant, hail!’ That is the expiation here. They say ‘If one has established the fires and his wife or a cow produces twins, what is the expiation here?’ He should offer a cake on thirteen potsherds to Agni with the Maruts; its invitatory and offering verses are® ‘OQ Maruts in whose dwelling’ and ‘Like the spokes, none last, like the days.’ Or he should offer a libation in the Ahavaniya with ‘To Agni with the Maruts hail!’ That is the expiation here. They say ‘Should a man without a wife offer the Agnihotra? Or should he not offer it?’ ‘He should offer’ they say; if he were not to offer he would be & mock man.!° ‘What is a mock man?’ (they ask); ‘One who (offers) neither to gods nor to the fathers nor to men.’ Therefore, even if one has no wife, he should offer the Agnihotra, With regard to this a sacrificial verse 1! is recited
‘Even one who has no wife and who drinks no Soma Should sacrifice in the Sautramani ; ‘‘ Sacrifice to free thyself from debt to father and mother ” In accord with this command is this rule of scripture.’
Therefore should he make one, who is connected with the Soma, sacrifice.
5 RV. iv. 1. 4and 5; not in AGS. § RV. v. 1.6; x. 58.8; AQS. iii. 18. 11 has
6 RV. x. 58.6 and 7. In AQS. ix. 10. 15 the surabhaye for surabhimate. first verse is used otherwise; see below ° RV. i. 86.1; v. 58.5; ACS. has not these AB. vii. 12. verses in this use.
7 The construction is so odd that jive seems 1° The anaddhdpuruga appears in a different obviously needed ; ACS. iii. 18. 11 has connexion in the ¢B; see Eggeling, SBE. yasmin jive mriacabdah. Cf. JAOS. xxxiii. xli. 197, 206, 207.
98, n. 498, 11 The verse is bad metre : ayam with sautrd-
297] The Rule of Fasting
[vii. 10 (xxxii.9). They’ say ‘Why does a man without a wife offer at. command the Agnihotra? ‘If one has commenced? (the sacrifice), and his wife dies or disappears, how does he offer the Agnihotra?’ ‘Sons, grandsons, and great grandsons (he wins)’ they say, ‘in this and yonder world; in this world is yonder (world) of heaven, by that which is not heaven one mounts to the world of heaven.’ He maintains the continuity of yonder world. Therefore they perform the piling for one without a wife. How does one without a wife perform the Agnihotra? ‘The wife is faith, the sacrificer truth; faith and truth are the highest pair; by faith and truth as a pair he conquers the worlds of heaven’ (he should reply).
vii, 11 (xxxii. 10), They? say, ‘In that he fasts at the new and full moon, it is because the gods do not eat the oblation of one wlio does not keep his vow of fasting ; therefore does he fast (thinking) ‘May the gods eat my oblation.’ ‘On the first? full moon day should he fast’ is the view of Paifigya; ‘on the second’ that of Kausitaki. The first full moon day is Anumati, the second Raka; the first new moon day is Sinivali, the second Kuhia. The period is that when (the sun) sets near or rises towards the moon. On the first full moon should he fast. In that he begins not having
manyd might doasacorrection. Aufrecht points out that anrni is really the origin of the gloss anrndrthat. The construction seems to be abbreviated : the rule is laid down in the first line and the reason given in the second, and ¢rufih strictly speaking requires it in front of it. The Sautramani is to be performed ; a fortiori the Agnihotra. Sdyana cites the rule of the three debts to the gods, fathers, Rsis (TS. vi. 8. 10. 5), and Visnu’s rule that sacrifices are to be continued even on a wife’s death using a substitute for the wife, for which he cites the Smrti authority. On the other hand Manu (v. 168) prescribes the burning of a wife in the fires and a repiling, contrary to AGS. vi. 10.9; Bha&radvdja and a Maitriyan! Gruti. Cf. Yaji. i. 88.
1 S&yana, who explains this after the next
chapter, expressly states that in some degas these two chapters were not read, and that his predecessors did not commentonthem. This chapter is clearly in part at least corrupt.
2 niviste, according to Saéyana, refers to one
who has commenced his duties as a householder including the Agnihotra. The repetition of agnihkolram is as in § 4. The
88 [os. 25
point of the sentence following is hopelessly obscure. Haug takes druroha as a first person and, following Saéyana, yasyaisam patnim naichet as ‘who does not wish for a (second) wife’, but this is impossible unless ya . . nechet is read. Weber despairs of the passage; perhaps
yasyaisd paini nacyet. )
vii. 11. } This is a mutilated and partially
unintelligible version of KB. iii. 1; cf. Weber, Jyotisha, pp. 61, 62.
2 This is clearly a reference to the doctrine of
two (new and) full moon days (COS. i. 8. 8-6), one of which is when the sun and moon when full are visible together at sunset, and one when the full moon is only visible after sunset. Sd&yana, however, takes the sense that the time for the rite falls on the period between sunrise and sunset, which may be connected with the fourteenth and first days of the two halves of the month. Haug gets the same result by taking iti as defined in terms of the setting and rising of the moon. But the sentence is a mere corruption of KB. iii.1: yam paryastamayam utsarped iti sa sthitih; the tith¢ is a conception of the Siitra period only. For the names cf, Weber, Ind. Stud. v. 228, 229.
vii.11—] Eapiations for Errors in the Agnhotra (298
discerned the moon in the east at the new moon, and in that he sacrifices, thereby they purchase the Soma, thereby the second. On the second should he fast; on the latter days Soma sacrifices in accord with Soma the deity ‘; the moon is the Soma of the gods; therefore should he fast on the second day. |
vii. 12 (xxxii. 11). They say, ‘ If the sun rises or sets on a man’s fire before it is taken out, or if being taken forward it dies out before the oblation, what is the expiation here?’ He should put gold in front when taking it out in the evening ; gold is a pure light, yonder sun is a pure light; verily thus gazing on the pure light he takes it out. Having interposed silver he should take it out in the morning ; that is a symbol of the night. Before the blending of the shadows he should take out the Ahavaniya ; the shadow is the darkness, death; verily thus with this light he crosses over the shadow, the darkness, death. That is the expiation here. They say, ‘If a wagon or a chariot or a dog? come between the Garhapatya and the Ahavaniya, what is the expiation here?’ ‘He should not pay heed to it, they say, ‘on his self are the (fires) placed *.’ If he should pay heed to it, he should draw a continuous stream of water from the Garhapatya to the Ahavaniya with * ‘Stretching the thread of the atmosphere do thou follow the light.’ That is the expiation here. They say, ‘ When he is piling on fuel to the fires should he procure the Anvaharyapacana? Or should he not procure it?’ ‘He should procure,’ they say; he places the breaths in himself who piles the fires; the Anvaharyapacana is the most fond of food of them; in it he offers the libation with ‘Hail to Agni, the eater of food, the lord of food.’ An eater of food, a lord of food, he becomes, he attains with his offspring proper food who knows thus. When about to offer he should move between the Garhapatya and the Ahavaniya; when he moves by this way the fires know ‘ He ,is going to offer in us.’ ‘When he moves by this way the Garhapatya and the Ahavaniya smite away his guilt; he with guilt smitten away goes aloft to the world of heaven’; so they quote a Brahmana. They say, ‘ How should one revere the fires when about to go away, or when having returned after absence or
3 Sayana did not read tena somam krinanti the verb is singular and gvé seems clearly and the words are apparently corrupt ; right, aged is also used by Haug ; S&yana so after tenotiardm something seems to does not interpret, naturally enough. be missing unless it be yajanti under- Cf. AQS. iii. 10. 10-15 where gua is menstood, which is poor sense. KB. has a tioned. So OCS. ii. 6.18: gudpade gat; a different reading with good meaning. AQS. ix. 10.15; QB. xii. 4.1.4; JB i
4 The sense here is clearly imperfect, and, as 51. 4.
KB. shows, corrupt. 5 hi ta@ apparently was read by SAyana and so
1 Cf. OB. xii. 4. 4. 6. the Anand. ed. But Aitah is much better.
2 Agvet in Aufrecht's edition is improbable ‘4 RV. x. 58.6; AQS, iii. 10. 15; OQS. ii. 6. though a¢va occurs in MOS. iii. 4. 9, as 18.
- The Legend of Cunahgepa [—vli. 13 day by day?’ ‘In silence,’ they say; in silence men await a superior’s orders. But also they say, ‘Day by day they fear through the sacrificer’s lack of faith removal or extinction. He should revere them with, ‘Safety to you, safety tome.’ Safety becomes his lot.5
ADHYAYA III The Legend of Cunahgepa.
vii. 13 (xxxiti. 1). Hariccandra! Vaidhasa Aiksvaka was the son of a king; a hundred wives were his, but he had no son from them. In his house dwelt Parvata and Narada; he asked Narada:
‘Since’? now men desire a son, Both those that have and those that have not knowledge What doth a man gain by a son? Tell me that, O Narada.’
He, asked in one verse, replied in ten:
‘A debt he payeth in him, And immortality he attaineth,'® That father who seeth the face Of a son born living. The delights in the earth, The delights in the fire, The delights in the waters of living beings, Greater than these is that of a father in a son. By means of a son have fathers ever ‘ Passed over the deep darkness ; The self is born from the self
® The ApCS. vi. 27.2 ascribes to a Bahvrca has been edited in both versions by
Br&ihmana the use of a Mantra namo vo "stu pravatsyami (or pravdteam : so read for “tsyam) for one who is about to go and for one on his return. This does not agree with either the text or the KB. ii. 5, though the latter does not specify the
Max Miller in his History of Ancient Sanskrit Literature (1859), pp. 578-588, by Fr, Streiter (Berlin, 1861), and translated also by Roth (IS. i. 457; ii. 112). A revised text is given in the 2nd ed. of Bohtlingk’s Chrestomathie.
Mantras, nor with CCS. Cf. Keith, JRAS. * yan=yad should be read, perhaps, though
1915, pp. 498-498. yam is good enough sense. (CS. has tan ' The tale of Cunahgepa is to be repeated to the nah prabriht Narada.
king after the anointingat theend of the ° vindate, CCS.
Marutvatiya, by the Hotr sitting on a ‘ Or ‘the fathers passed assuredly’. For sa
golden seat south of the Ahavaniya ; the response of the Athvaryu to each Gatha is tathd, to each Re om, to the prose of
course nothing ; see ACS. ix. 8. 9-16. The ©
legend also occurs in CCS. xv. 17 seg. It
irdvatt which is the reading of all the MSS. in (QS. also, Bohtlingk has satrdvati; see AB. vi. 21. Inc there is in the MSS. of the (GS. a variant yajfia and 20 the Mitdksard cited by Max Miller.
The Rajasiya [300
The (son) is (a ship), well-found, to ferry over. What is the use of dirt, what of the goat-skin ? What of long hair, and what of fervour ?
Seek a son, O Brahmans,
This is the world’s advice °.
Food is breath, clothing a protection,
Gold an ornament, cattle lead to marriage,
A wife is a comrade, a daughter a misery,
And a son a light in the highest heaven.°
The father entereth the wife, : Having become a germ (he entereth) the mother, In her becoming renewed,
He is born in the tenth month.’
A wife hath her name of wife,
Since in her he is born again
He is productive, she productive,
The seed is placed here.*
The gods and the seers
Brought her together as great brilliance ;
The gods said to men
“This is your mother again. ‘¢ A sonless one cannot attain heaven,”
All the beasts know this ;
Therefore a son his mother
And his sister mounteth.
This is the broad and auspicious path
Along which men with sons fare free from sorrow ;
vii. 13—|
5 vaddvadah is probably to be read as an in- the context. tensive like caldcala, cardcara, cf. Wacker- 7 CCS. has atha for sa mataram. For the ten-
nagel, Altind. Gramm. ii. 1.147. Sa&yana has avaddvadah as = not deserving blame, Roth (Ind. Stud. i. 458) rendered ‘ He is a blameless world’; so Streiter and Weber ; ‘he is undoubtedly the world’ Max Miller. The comm. sees here a reference to the four dramas, but without
ground.
6 The connexion of cattle and marriage is
reasonable enough, and the conjecture accepted by Bohtlingk 'virdkdh is very unnatural. Bodhtlingk also suggests kanyé for duhtid metri causa, but this is wholly unnecessary and in AB. viii. 22. 6 we have ddhyaduhitynam where duhi? = one syllable. He takes annam, as is natural, predicatively, but this is against
month year of gestation cf. the old Roman year, Censorin. de die natal, c. 20; Vedic Index, ii. 159.
8 The sense of dbhiitir esd dbhitih as is neces-
sary for the metre is uncertain and obscure: Bodhtlingk quite needlessly reads d bhimir esd bhavatii Hillebrandt suggests that the sense is ‘She is procreation ; the germ is procreation ; it is hidden in her,’ but it is more reasonable to assume that the two dbhiti forms are father and mother. Sdyana renders as if bhitih and dbhutth were read. Max Miller has ‘She is a mother, because she brings forth ’.
- This verse is transposed in OCS, with the
next,
301] The Legend of Cunahgepa [—vil. 14 On it beasts and herds gaze For it they unite even with a mother.’ Thus he told him."
vii. 14 (xxxiil. 2). Then he said to him, ‘ Have recourse to Varuna, the king, (saying) ‘Let a son be born to me; with him let me sacrifice to thee.’ ‘Be it so,’ (he replied). He went up to Varuna, the king, (saying) ‘ Let a son be born to me; with him let me sacrifice to thee.’ ‘ Be it so’ (he replied). To him a son was born, Rohita by name. To him he said ‘ A son hath been born to thee; sacrifice to me with him.’ He said ‘ When a victim is over ten days old then it becomes fit for sacrifice; let him become over ten days old; then let me sacrifice to thee with him.’ ‘ Be it so’ (he replied). He became over ten days old. He said to him ‘ He hath become over ten days old ; sacrifice to me with him.’ He said ‘When the teeth of a victim appear, then it becomes fit for sacrifice; let his teeth appear; then let me sacrifice to thee (with him).’ ‘Be it so’ (he replied). His teeth appeared ; he said to him ‘ His teeth have appeared ; sacrifice to me with him.’ He said ‘When the teeth of a victim fall, then it becomes fit for sacrifice; let his teeth fall; then let me sacrifice to thee.’ ‘Be it so’ (he replied). His teeth fell; he said to him ‘ His teeth have fallen; sacrifice to me with him.’ He said ‘ When the teeth of a victim appear again, then it becomes fit for sacrifice ; let his teeth appear again; then let me sacrifice to thee.’ ‘Be it so’ (he replied). His teeth appeared again; he said to him ‘ His teeth have appeared again; sacrifice to me with him.’ He said ‘ When the Kegatriya 1s fit to bear arms,” then is he fit for sacrifice; let him win his arms; then let me sacrifice to thee.’ ‘Be it so’ (he replied). He won his arms; he said to him ‘ He hath now won‘ his arms; sacrifice to me with him.’ ‘Be it so’ he said and addressed § his son ‘O my dear one, this one gave thee to me;
10 COS. has vitato devaydnah in a, and in b yendkramants putrino ye vicokdh; in c it omits ca; and in d ends mithunam caranti and has mdtary api. tat te is preferred by Bohtlingk, and tasmat without ¢é is also possible. The practice here referred to is reported of the Irish by Strabo iv. 5. 4; its prevalence in Iran (cf. Meyer, Hist. de U Antig. i. 88) is not in all probability here referred to, though, of course, it may be suggested that a reference is meant.
1! hdsmai is, of course, necessary for the grammar. (CS. omits it. Aufrecht (p. 481) prefers ha smdsma dkhydya; Bohtlingk (BESGW. 15 Dec. 1900, p. 417), however, prefers hdsmd, as suggested by
Weber, on the ground that ii ha sma does not elsewhere precede an absolute ; for atha after an absolute see Delbriick, Altind. Synt. p. 409.
1 The two verses here differ slightly : ¢(S. omits the words at the end of AB. vii. 18 after iti and has sa hovdca, sa vat me brihi yathd me putro jdyeteti, tam hovdca, &c.
2 samnadham prdpnoti OCS., clearly inferior. The form sdmndhuka is irregular for samndahuka.
3 prapat in both versions must be prdpa as Bohtlingk points out.
4 prdpat of CCS. is clearly necessary.
5 cakre CQS., which is, of course, the older form ; but contra below AB. vii. 16, n. 4.
The Réijasiiya [302
come, let me sacrifice to him with thee.’ ‘No’ he said and taking his bow went to the wild, and for a year he wandered in the wild.
vii. 15 (xxxiii. 3). Then Varuna seized Aiksvaka ; his belly swelled up. This Rohita heard; he went from the wild to the village. To him Indra came in human form and said
‘‘¢ Manifold is the prosperity of him who is weary,” So have we heard, O Rohita ; Evil is he who stayeth among men, Indra is the comrade of the wanderer.’
Do thou wander?’, (Thinking) ‘This Brahman hath bidden me “ wander”, he ? wandered for a second year in the wild. He came from the wild to the village. To him came Indra in human form and said ‘Flower-like the heels of the wanderer,
His body groweth and is fruitful ;
All his sins disappear,
Slain by the toil of his journeying.‘ Do thou wander’. (Thinking) ‘This Brahman hath bidden me “ wander”, he wandered for a third year in the wild. He came from the wild to the village. To him came Indra in human form and said
‘The fortune of him who sitteth also sitteth, But that of him who standeth standeth erect ; That of him that reclineth lieth down ; The fortune of him that moveth shall move indeed Do thou wander,’ (Thinking) ‘This Brahman hath bidden me “ wander”, he wandered for a fourth year in the wild. He came from the wild to the village. To him came Indra in human form and said ‘Kali he becometh who lieth, Dvapara when he riseth, Tret& when he standeth erect And Krta when he moveth.° 1 The reading is clearly rightasnand; S&yana ° carati is not only certain, but clearly correct,
Vil. 14—]
recognizes as an alternative nandcrantaya.
There is av. l. cana for janak GCS. Weber :
(Ind. Stud. ix. 814) with Streiter renders as nind acrdntdya. The curious nrsadvara Bohtlingk (on Katha Up. v. 2) derives from nrsad varasad in RV. iv. 60.5. CCS. has nisadearah.
? Rohita is added in GCS. here and through-
out.
both for metrical reasons and as more pointed than carati.
- COS. has purusah for bhavati, and utthitah for
uttisthan. The throws of dice are clearly meant, not as Siyana, the four Yugas, despite the agreement of Max Miller Anc. Sansk, Lit. p. 412) and Weber (Ind. Stud. ix. 815): Manu, ix. 302 is no evidence for the AB. and the ages are not
S sa in OCS. throughout. ‘ COS. puts the verse after Kaliz, &c. It has phalagrahih and ¢erate ’sya.
Vedic, as AV. x. 8 39, 40 (cited by Jacobi, GGA. 1895, p. 210) is not thus to be understood.
303] The Legend of Cunahgepa [—vil. 16 Do thou wander.’ (Thinking) ‘This Brahman hath bidden me “wander ”, he wandered for a fifth year in the wild. He came from the wild to the village ; to him Indra came in human form and said
‘ Wandering one findeth honey, Wandering the sweet Udumbara fruit, Consider the pre-eminence of the sun, Who wearieth never of wandering.”’
Do thou wander.’ (Thinking) ‘This Brahman hath bidden me “ wander”, he wandered for a sixth year in the wild. He found in the wild Ajigarta Sauyavasi, a seer, overcome with hunger.’ Three sons were his, Gunahpucha, Qunahcepa, and Cunolangila. He said to him?°‘O seer, I offer thee a hundred ; let me redeem myself with one of these.’ Keeping back the eldest son, he said ‘Not this one’; ‘nor this one’ (said) the mother, (keeping back) the the youngest son. They made an agreement regarding the middle one, Cunahcepa. Having given a hundred for him”, taking him, he went from the wild to the village. Going to his father he said, ‘O father dear, come, let me redeem myself with this one.’ He went!* to Varuna, the king (saying) ‘With this one let me sacrifice to thee.’ ‘Be it so’ (he replied) ; ‘A Brahman is higher ™ than a Ksatriya’ Varuna said. To him he proclaimed this sacrificial rite, the Rajastiya. On the day of anointing he took the man as victim.
vii. 16 (xxxiii. 4). For him Vicvamitra was the Hotr, Jamadagni the Adhvaryu, Vasistha the Brahman, and Ayasya the Udgatr.1. When he had been brought up they could not find one to bind him; Ajigarta Sauyavasi said ‘Give me another hundred, and I shall bind him.’ They gave him another hundred ; he bound him. When he had been brought up, bound, and the Apri verses had been said over and fire carried round him,? they could not find one to slaughter him; Ajigarta Sauyavasi said ‘Give me another hundred, and I shall slaughter him.’ They gave him another hundred and he whetting® his knife went forward. Then Cunahcepa
7 Gramanam is read by Hillebrandt in ¢OS., where there is good MS. authority for crayamdadnam,
8 CCS. has another verse and another year of wandering.
- CCS. has the insertion of putram bhaks(y)amanam and reads acandydparitam, which is a much better form.
10 O¢S. varies the wording slightly and inverts the two clauses, reading dadani and inserting gavdm, both less primitive features.
1 tasya may mean ‘to him’ as usually taken, but this is not necessary.
12 CGS. has dmantrayam cakre which is inferior, and inserts tathety uktvd which is verbiage.
18 greyan COS.
1 The transposition of the clause to second place in GCS. is clearly a later trait.
2 CCS. omits dpritdya; above it has niyuyoja for AB. niniyoja which is absurd, and below vicdstaram.
3 nihgyanah COS. and Bohtlingk. nihgana is, of course, incorrect.
vii. 16—] The Rajasiiya [304
reflected * ‘ Like one that is not a man, they will slaughter me; come, let me have recourse to the deities.’ He had recourse to Prajapati first of the deities with the verse® ‘Of whom now, of which of the immortals?’ To him said Prajapati ‘ Agni is the nearest of the gods ; do thou have recourse to him.’ He had recourse to Agni with the verse’ ‘Of Agni first of the immortals we.’ To him said Agni ‘Savitr is the lord of instigations; do thou have recourse to him.’ He had recourse to Savitr with the triplet ® ‘To thee O god Savitr.’ To him Savitr said ‘For Varuna, the king, art thou bound; do thou have recourse to him.’ He had recourse to Varuna the king with the following thirty-one® (verses). To him said Varuna ‘Agni is the first of the gods, the best friend?°; praise him, and we shall deliver thee™.’ He praised Agni with the next twenty-two!” (verses). To him said Agni ‘Praise the All-gods , then we shall deliver thee.’ He praised the All-gods with the verse !® ‘Homage to the great, homage to the small!” To him said the All-gods ‘Indra ™ is the mightiest, most powerful, strongest, most real, and most effective of the gods; praise him and we shall deliver thee.’ He praised Indra with the hymn ‘ Whatever, O true one, the drinkers of Soma,’ and fifteen (verses) of the following one. To him Indra, delighted in mind with the praise,!® gave a chariot of gold. He approached him with this !” (verse) ‘Ever Indra.’ To him said Indra ‘ Praise now the Acvins, then shall we deliver thee. He praised the Acvins with the following triplet.'® To him said the Agvins ‘ Praise now Usas, then we shall deliver thee.’ He praised Usas with the following triplet.!® As each verse was said by him a bond was loosened *° the belly of Aiksvaka became smaller ; when the very last verse was said ”! the (last) bond was loosened and Aiksvaka became ** free from disease.
vii. 17 (xxxiii. 5). To him the priests said ‘Do thou devise for us the performance of the day.’ Then Cunahcepa saw the immediate pressing ; it
4 ikgam dsa OCS. contra above AB. vii. 14, ™ RV. i. 29; 80. 1-15. mdb. 16 CCS. omits pritah. 5 upadhdvaniti CCS. as above daddni for AB. ™” RV. i. 80. 16. dadimi. But after hanta the subj. is 7° RV. i. 80. 17-19.
most natural and should be read. 18 RV. i. 80. 20-22. ¢ RV. i. 24.1. Prajapati’s reply in (CS. is ™ vitardm is read by Roth, and Bohtlingk for agner vai nedistho ’si. vi because of nifardm in CCS. But this 7 RV. i, 24. 2. is needless, and nifardm may easily be a ® RV. i. 24. 8-5. correction by some one who could not 9 RV. i. 24. 6-25. 21. understand the sense of vi pago mumuce ; 10 Suhrdayam is read by Hillebrandt in CCS. Weber (Ind. Siud. ix. 816) suggests that 1 COS. has the singular here and elsewhere. the second vipdgo is a compound, but this 2 RV. i. 26, 1-27, 12. is very improbable, 18 RV. i. 27, 18. 2\ uttamaydm ha sma CCS.
1# Omitted down to tam, with tndram instead 7 babhiva CCS.
in OCS.
a ce --
305] The Legend of Cunahgepa [—vii. 17
he pressed with these four verses ! ‘ Whatever thou in every house’. Then he carried it to the wooden tub with the verse? ‘Take up what remaineth in the bowls’. Then as he took hold of him, he offered with the four preceding verses? with callsof Hail! ‘Then he led him to the final bath with the two * (verses) ‘Thou, O Agni, knowing Varuna’. Then he next made him pay reverence to the Ahavaniya® with ‘Cunahcepa bound from a thousand’. Then Cunahcepa sat on the lap of Vicvamitra. Ajigarta Sauyavasi said ‘O seer, give back to me my son’. ‘No’ said Vigvamitra ; ‘the gods have given him to me’. He was Devarata Vaigvamitra, and his descendants are the Kapileyas and the Babhravas.® Ajigarta Sauyavasi said ‘Come now; let us invite him’?’. Ajigarta Sauyavasi said
‘Thou art an Aigiras by birth, Famed as a sage, son of Ajigarta ;
O seer, thine ancestral line Abandon not, return to me.’
Cunahcepa said
‘They have seen thee knife in hand, A thing they have not found even among (ddras. Three hundreds of kine didst thou, O Aigiras, prefer to me‘*.’
Ajigarta Sauyavasi said
‘Remorse it causeth me, dear one, The evil deed done by me, I would obliterate it in thine eyes ; Thine be the hundreds of kine’®.’
1 RV. i. 28. 5-8. In this chapter slight verbal differences between the two versions increase.
2 RV. i. 28. 9.
® RV. i. 28. 1-4.
‘ RV. iv. 1. 4,5. The object is presumably Harigcandra, not the preparation for the ceremony.
5 RV. v. 2. 7.
- The clause ‘asyaite as omitted in CCS., and Delbriick suspects the whole from devd on.
7 tvam v ehi is clearly meant by Panini, viii. 3. 88, as Bohtlingk points out. The two are not mother and father, as taken by Séyana and Max Miiller, nor father and son. (CS. has tam vai vihvaydrahat which Hillebrandt alters to tam, and the
39 [m.0.8, $6]
sense is really good, as it is the boy the two invite in turn, first the father talks to the son, and then Vi¢gvamitra as taken by Weber, Ind. Stud. ix. 816, 817.
8 For alapsata(8rd plur. s. aor.) there is in GCs. a variant alipsata, but the conditional is here in proper use and alapsyata seems a natural conjecture. The sense would be the same, since the generic singular is also possible.
9 nihnave is the reading of the overwhelming authority of the MSS. of the AB., and though O¢S. has nihnuve, it is a mistake to insert it as is done in the Anand. ed. of AB. d may mean as rendered or ‘go back’ to the giver, as taken by Weber.
VIL. 17—] The Rajasiiya Cunahcepa said ‘He who once doth what is evil Would do that evil again ;
Thou hast not abandoned thy Cadra way ; What thou hast done is irreparable *°.’
(306
At the word ‘irreparable’ Vigvamitra joined in (the discussion !'); Vicva-
mitra said ‘Dread indeed was Sauyavasi when, Knife in hand, ready to slaughter ; He stood erect; be not his son ; Become thou a son of mine®.’
Cunahgepa said
‘ As thou hast intimated to us, So, O son of a king, tell How being an Aigiras I can become thy son *.’
Vigvaémitra said
‘Thou wouldst be the eldest of my sons, Thy offspring would hold the highest place. Accept my divine inheritance,
Unto this I invite thee ™.’
10 CCS. in some MSS. reads enas, but this is needless, and enat is found in the best MSS. there also. S&yana seems to recognize enat, while the comm. on (OS. has enas. Inc OCS. has mdpagdh: metrically ma apdgdh must be read; in both cases there are variants of caudrdn nydydt which is certain and is recognized by Saéyana. Max Miller has ‘ Thou wilt not abstain’.
11 CS, inserts v4 avocad iti; the sense given by S&yana of upa papdda is ‘supported by proofs’, but this is wrong, nor, as Haug and Max Miiller, can the word asamdheyam be given to Vicvimitra.
12 CCS. has vig drigat.
18 Sapaya is read in CCS. S&yana renders jrdyase ‘as a Brahman’, but this is not possible, though Max Miiller accepts it, and is not supported by a verse cited by him as expressing the sense: purdimdnam
nrpam vipra tapasd kriacdn asi which means that he had made himself a king by tapas, and not vice versa; apparently this verse took the sense as jRapayé rijaputra ‘thou art known as a king’s son’; clearly in view of the agreement of the MSS. (both Aufrecht’s and those of the Anand.) any alteration of this verse is incorrect, and also clearly it is only to be explained as above. jiiapayd is, if it is to be taken as correct, a subj., and the sense must be ‘tell us how thou wilt arrange’, or something similar. It seems easier to read ’jiiapayo and render ‘as thou hast said’, referring to his offer made just above, Bodhtlingk adds ‘ham before sann, metri causa,
4 Here Vigvamitra offers only daivam ddyam,
but in point of fact he allowed him succession to both; see AB. vii. 18. 9.
307] The Legend of Cunahgepa [(—vil. 18 Cunahgepa said ‘Bid these agree For friendship and prosperity to me That I may, O bull of the Bharatas, Become thy son "°,’
Then Vicgvamitra addressed his sons
‘Do thou, Madhuchandas, and do ye hearken, Rsabha, Renu, and Astaka And all their brothers, Do ye accept his superiority '*.’
_ vii. 18 (xxxiii. 6). Vigvamitra had a hundred and one sons, fifty older than Madhuchandas, fifty younger. Those that were older did not think this right. Them he cursed (saying) ‘ Your offspring shall inherit the ends! (of the earth).’ These are the (people), the Andhras, Pundras, Cabaras, -Pulindas, and Mitibas,? who live in large numbers beyond the borders; most of the Dasyus are the descendants of Vicgvamitra. Madhuchandas with the other fifty said
‘What our father agreeth to That we accept ; We all place thee before us, We are after thee.’ *
Then Vicvamitra, pleased, praised his sons
‘O my sons, rich in cattle And with heroic offspring, shall ye be, Who, accepting my will, Have made me possessed of heroic offspring.’
8 briydh is read in some MSS. of COS., but in impossible. most bdriydt, and Séyana as well as the ' (CS. has anfam. Si&yana renders candala- MSS. have briydt at this place. It cannot diripdn nicajdtivicesan. be rendered satisfactorily as ‘every one 7 (QS. has no Pulindas, and reads Mucipah.
of your sons’ with Saéyana, nor as ‘may the leader of the Bharatas say so, in the presence of his agreeing sons’, and very possibly samjfanam egu should be read with Aufrecht. In } Bohtlingk restores mama, and Hillebrandt has me... me by
It also reads, very badly, udajicah, and bahudasyavah, and ends ity uddharant, and extends the sentence regarding Madhuchandas. For the tribes mentioned, doubtless non-Aryan in the main, see Vedic Index, 8.vv.
conjecture, but this is not probable as * COS. purastdt.
the Pada is independent and should not ‘ viravantah is replaced by prajdvaniah in CQS.
begin with an enclitic. It is possibly really a reference as in the 16 COS. has sthd and tigthadhvam. Bohtlingk next verse to the tira Devarata, and not
suggests tigthaia, metri causa. Haug’s in- to prajd generally.
terpretation of sthana as stha na is quite
Vli. 18—]
The Rajasiiya
With a hero to lead you,
With Devarata, O Gathinas,
Shall ye all prosper, O my sons ;
He shall discern the truth for you.
This is your hero, O Kugikas,
Devarata ; him follow ;
As inheritance from me shall he obtain you
And the knowledge which we know.‘ In agreement the sons of Vigvamitra,
All together joyously,
Accepted the control of Devarata,’ And his pre-eminence, the Gathinas.
Devarita was granted
Both inheritances, the sage, The overlordship of the Jahnus, And the sacred lore of the Gathinas.*
6 Gathina in some MSS. of CCS. is needless. OCS. has in a majority of MSS. rddhyas tu and esa vas tad vivicanah, while Hillebrandt with Streiter would read sadvivdcanah, The change is clearly needless.
® COS. has copetim. The sense is clearly as above; Séyana takes ddyam as subject, and ca he refers to Devarita! Aufrecht suggests yugsme, but the sense is not ‘he shall inherit among you’ but ‘he shall inherit you’ as becoming the head (cregthin) of the family. OCS. has yam uta which is a less good reading. For upetd see Whitney, Sansk. Gr. § 187 b.
7 GOS. has jyaigthye and graigthye ; sardtayah is, as Aufrecht points out, an artificial word on the basis of ardti, ‘ foe ’.
® COS. ends Jahniindm cddhitasthire dative vede ca Gathinah. This version cannot be made to mean anything else than a statement that the Gathinas were prominent among the Jahnusand in sacred lore (cf. Weber, Episches im vedischen Ritual, pp. 16 seq.), the two ca’s being explained in this way (daive and vede cannot really, as by Weber, be made consistently contrasts). This view then treats the Jahnus as the whole and the Gathinas a class of them, not necessarily rulers (even priestly), but as great priests. The AB. version must be regarded as an explanation of the ubhayoh and the term seems to need explanation, and therefore a priori, pace
Weber, the AB. is the older version, as it normally is superior to the CGS. Moreover the term rdjaputra in AB. vii. 17. 6 points to royal claims on the part of Vigvamitra (quite contrary to the Rgveda tradition, where he is the Purohita of Sud&s, a view here also accepted from the tradition), and this agrees with the tradition of the PB. xxi. 12. 2 where Vigvamitra is styled Jdhnavo raja4. The AB. version must therefore mean that Devarita succeeded to the overlordship over the Jahnus and the divine lore of the G&thinas at one time. Sdyana’s version treats the two inheritances, as is Weber's view and also that of Max Miller (Anc. Sansk. Lit. p. 418, n. 2), as that of the Ajigarta family (Jahnus), and of Vigvimitra, but there is to this the serious objection that the young man definitely leaves his connexion with Ajigarta, and therefore cannot be said to succeed to the overlordship of that family in any sense, even if there were any other suggestion that the Ajigarta family was called Jahnu, as there is not. adhtyata is no doubt from dhd, not, as Max Miiller, from adhi+t. Gdthindm is merely, in all probability, a brief form of Gathindnam, though a change of stem is conceivable ; if the former, the use is rare; cf.Lanman, Noun Injl. p. 858; Macdonell, Ved. Gramm. p. 262,
wy
309] The Legend of QGunaheepa [—vil. 19
This is the tale of Gunahgepa, with a hundred Re verses as well as Gathis,° This the Hotr tells to the king after the anointing. He tells it seated on a golden cushion ; seated on a golden cushion he’ responds ; gold is glory ; verily thus he makes him prosper by glory. Om is the response to a Re, ‘Be it so’ to a Gatha; om is divine, ‘Be it so’ human; verily thus with what is divine and what is human he frees him from evil?! and from sin. Therefore a victorious }* king should, even when not sacrificing, make him narrate this tale of Gunahgepa ; not the least tinge of sin will be left over in him. A thousand should he give to the narrator, a hundred to him who makes the response; the seats and a white mule chariot! (should also be given) to the Hotr. Those who desire sons also should '* have it narrated ; they obtain sons.
ADHYAYA IV The Rajasiya.
vii. 19(xxxiv.1). Prajaépati created the sacrifice;! after the creation of the sacrifice the holy power and the lordly power were created ; after the holy power and the lordly power both kinds of offspring were created, those who eat the oblations and those who do not eat the oblations; after the holy power those that eat the oblations, after the lordly power those that do not eat the oblations) The Brahmans are the offsping that eat the oblations ; the Rajanya, Vaicya, and Cudras those that do not eat the oblations.? From them the sacrifice departed ; it the holy power and the lordly power pursued ; the holy power pursued with the weapons of the holy power; the lordly power with those of the lordly power. The weapons of the holy power are the weapons of the sacrifice; the weapons of the lordly
- OOS. adds aparimitam. . The number is 97 of Cunahgepa, three not by him, and thirtyone Gathas. Weber’s rendering (op. cit., p. 10) ‘iiber 100’ is less probable than that of BR. adopted above.
19 T.e. the Adhvaryu.
11 COS. has sarvasmdd enasah sampramuicati ( with v.U. sampramucyate, “ete, °nte).
19 OCS. has rdj4 vijiti understood by the comm. as vijayisamarthah. But this is not at all necessary and Niarfiyana on AGS. ix. 8 18 has clearly yah parabalam yuddhena vijitavdn where yudhe na is not really possible, pace Hillebrandt. The v. 2. in GCS. atha yajamanah is a bad one. Weber (Ind. Stud. ix. 818) prefers
*vijiti, but Aufrecht retains the view of Séyana. In his Rdjasiya, p. 8, n. 2, Weber renders rdjdvijitin in the Kdathaka as ‘ von (anderen) Kénigen unbesiegt ’.
18 This sentence down to hotuh is not in CCS. which divides the spoil less unfairly.
M Indic. in CGS.
1 Cf. TS. i. 6. 8 2. Generally speaking, for the Rajasfiya of the AB. there is no parallel elsewhere. AQS. has onlya few scattered sentences in ix. 8and 4. The whole rite is elaborately dealt with by Weber, Uber den Rajastiya (Abh. Berl. Akad. 1898).
2 Cf. CB. iv. 5. 2. 16.
vil. 19—] The Rajasiya [310
power are the horse chariot, the corslet, the bow and arrow. The lordly power returned without attaining it; from its weapons it turns away trembling. The holy power followed it and obtained it; having obtained it it kept blocking it from above; it being obtained and blocked from above standing, recognising its own weapons, went up to the holy power. Therefore even now the sacrifice finds support in the holy power and in the Brahmans. The lordly power then followed it; it said ‘Do thou call upon me in this sacrifice’. ‘Be it so’ it replied ; ‘Lay aside thine own weapons, and with the weapons of the holy power, the form of the holy power, becoming the holy power, do thou come to the sacrifice’. ‘Be itso’ (it said). Thus the lordly power, having laid aside its own weapons, with the weapons of the holy power, with the form of the holy power, becoming the holy power, went to the sacrifice. Therefore now also the Ksatriya, as sacrificer, having laid aside his own weapons, with the weapons of the holy power, with the form of the holy power, becoming the holy power, goes to the sacrifice.
vil. 20 (xxxiv. 2). Then comes the begging of a place of sacrifice. They say ‘Seeing that a Brahman, a Rajanya, a Vaicya, when about to consecrate himself asks a Kesatriya for a place of sacrifice, whom is the Ksatriya to ask?’ ‘He should ask the divine lordly power’ they say. The divine lordly power is the sun; the sun is the overlord of these beings. On the day on which he is going to consecrate himself, on that day in the forenoon he should revere the rising sun ; with!
‘ This is the best of lights, the highest light.’
With ‘O god Savitr, give me a place of sacrifice for sacrifice to the gods’ he asks for a place of sacrifice. In that being asked here he goes on his upward course,? ‘ Yes, I give it’ he says in effect. No harm befalls him instigated by the god Savitr; ever increasing prosperity he attains; he attains lordship over offspring and supremacy, who having thus paid reverence, having asked for, having settled on a place of sacrifice, consecrates himself, being a Ksatriya.®
vii. 2] (xxxiv. 8). Then comes the prevention of decay of the sacrifice and the gifts (to the priests) for a Ksatriya as sacrificer. Before the consecration he should offer a libation of butter in four portions, in the Ahavaniya to prevent the decay of the sacrifice and the gifts, with
‘Let Indra, the bounteous, restore to us The holy power; let him give again the sacrifice, the gifts ; hail!’
1 RV. x. 170. 8, * For the derayajana of. SB. ii. 10; PB. xxiv.
3 utardm is adverbial as in AB. iii. 44: 18.2; CB. iii. 1. 1.4; Weber, Ind. Stud. abhitardm ; 24: nicatstardm and often. x. $356, n. 3.
311] The Holy Power and the Lordly Power [(—vii. 23
Then after the concluding formulas of the final offering of a cow !
‘Let Agni, all knower, restore to us The lordly power ; let him give again the sacrifice, the gifts ; hail!’ These two libations are the prevention of decay of the sacrifice and the gifts for a Ksatriya as sacrificer ; therefore should they be offered.
vii. 22 (xxxiv. 4). As to this Saujata Aralhi used to say ‘These two libations are not a winning again of what has decayed’. ‘ As he desires he may perform these two, who takes his instruction hence’ (he said’); but the following he should certainly offer with
‘IT have recourse to the holy power; may the holy power guard me from the lordly power ; to the holy power hail!’
‘Thus, thus’ (he said). He who has recourse to the sacrifice has recourse to the holy power; the sacrifice is the holy power; moreover from the sacrifice is he who consecrates himself born again. Him who has recourse to the holy power the lordly power does not oppress. ‘May the holy power guard me from the lordly power’ he says, in order that the holy power may guard him from the lordly power; ‘To the holy power hail’ (he says); thus he delights it. Thus it delighted guards him from the lordly power. Then after the concluding formulas of the final offering of a cow (he says)
‘I have recourse to the lordly power; may the lordly power guard me
from the holy power; to the lordly power hail!’
‘Thus, thus’ (he said). He who has recourse to the kingship has recourse to the lordly power, for the kingship is the lordly power. Him who has recourse to the lordly power the holy power does not oppress, ‘May the lordly power guard me from the holy power’ he says, in order that the lordly power may guard him from the holy power; ‘ To the lordly power hail!’ (he says); thus he delights it. Thus it delighted guards him from the holy power. These? two libations are the prevention of decay of the sacrifice and the gifts; therefore they must be offered.
vii. 23 (xxxiv. 5). Now the Ksatriya has Indra as his deity, the Tristubh as his metre, the Paficadaca as his Stoma, and is Soma in kingship, the Rajanya in relationship. Being consecrated he attains Brahmanhood in that he puts on the black antelope’s skin, in that he performs the vow of one
2 See TS. i. 4. 44. 8 for the Samigtayajinst. tat tad tt recurs in AB. vii. 25; viii.
vii. 22. } The iff is a little awkward; but 6 and 9 BR. take ajtta° as a Dvandva ; presumably it represents the views of Sdyana treats ajita as ajita, both without Saujita. Weber (Ind. Stud. ix. 820) does point, ito refers to the view in vii. 21, not indicate how he takes the clause, not to Saujata.
translating as if there was no fti. * i.e. = ime above.
Vil. 23—] The Rijasiiya | (312
consecrated, in that Brahmans come around him. As he is being consecrated Indra takes his power, the Tristubh his strength, the Pajicadaca Stoma his life, the Soma his kingdom, the fathers his fame and renown, saying ‘ He is becoming other than we; he is becoming the holy power; he is joining the holy power’. He should offer a libation before the consecration and adore the Ahavaniya (saying)
‘I depart not from Indra as my deity, nor from the Tristubh metre, nor the Pajicadaca Stoma, nor Soma the king, nor my relationship with the fathers. Let not Indra take my power, nor the Tristubh my strength, nor the Paiicadaca Stoma my life, nor Soma my kingdom, nor the fathers my glory and fame. With my power, strength, life, kingdom, glory, relationship, I approach Agni, the G&yatr! metre, the Trivrt Stoma, Soma the king; I have recourse to the holy power; I become a Brahman.’
Indra does not appropriate the power, nor the Tristubh the strength, nor the Paficadaga Stoma the life, nor Soma the kingdom, nor the fathers the glory and fame of him who having offered thus this libation and having adored the Ahavaniya consecrates himself, being a Ksatriya.
Vii. 24 (xxxiv.6). Now the Ksatriya has Agni for his deity, when consecrated, the Gayatri for his metre, the Trivrt for his Stoma, and is the Brahman in relationship; when he concludes he assumes his Ksatriya character; when he concludes Agni takes his brilliance, the Gayatri his strength, the Trivyt Stoma his life, the Brahmans his glory and fame, saying ‘ He is becoming other than we; he is becoming the lordly power; he is joining the lordly power’. After the concluding formulas of the final offering of a cow he should offer a libation and adore the Ahavaniya with
‘I depart not from Agni as my deity, nor from the Gayatrt metre, nor from the Trivrt Stoma, nor from the holy power as relation. Let not Agni take my brilliance, nor the Gayatrt my strength, nor the Trivrt Stoma my life, nor the Brahmans my holy power, glory, and fame. With brilliance, strength, life, the holy power, glory and fame, I approach Indra the deity, the Tristubh metre, the Paficadaca Stoma, Soma the king ; I have recourse to the lordly power ; I become a Kaatriya.
O gods, O fathers, O fathers, O gods, I offer being he who I am.
This is my sacrifice, my gift, my toil, my offering.
Be Agni here my witness, Vayu my hearer, Aditya yonder my pro-
claimer ;
I who am I am I.’
Agni does not appropriate his brilliance, nor the Gayatri his strength, nor the Trivrt Stoma his life, nor the Brahmans his holy power, glory and fame
313] The Portion of the Sacrificer [—vli. 26
who having offered thus this libation and having adored the Ahavaniya concludes, being a Ksatriya.
vil. 25 (xxxiv. 7), Then as to the announcement of the consecration. They say ‘Seeing that they announce the consecration of a Brahman when consecrated with “ The Brahman hath consecrated himself ”, how is one to announce (the consecration) of a Ksatriya?’ ‘As in the case of a Brahman when consecrated they announce the consecration with “The Brahman hath consecrated himself”, so should he announce (the consecration) of a Ksatriya, with the Rsi descent of his Purohita’’ (they say) ; ‘Thus, thus’ (they say).
- Having laid aside his own weapons, with the weapons of the holy power, with the form of the holy power, having become the holy power, he resorted to the sacrifice. Therefore should they announce his consecration with the Rsgi descent of his Purohita; with the Rsi descent of the Purohita they should perform the ancestral invocation.?
vii. 26 (xxxiv. 8). Then as to the share of the sacrificer. They say ‘Should a Ksatriya eat the sacrificer’s share? Or should he not eat?’ If he who is not an eater of the oblations were to eat, by eating the oblation he would become worse; if he were not to eat, he would shut himself out from the sacrifice ; the share of the sacrificer is the sacrifice. It is to be handed over to the Brahman. The Brahman priest is in the relation of Purohita to the Ksatriya; the Purohita is half the self of the Ksatriya. Secretly verily it obtains the appearance of being eaten; it is not openly consumed by him. The Brahman is manifestly the sacrifice, for in the Brahman the whole sacrifice finds support, in the sacrifice the sacrificer. They place the sacrifice in the sacrifice, as water in water, fire in fire; thus it is not superfluous, thus it harms him not. Therefore should it be handed over to the Brahman. Some make an offering in the fire with
‘Prajapati’s is the world named Vibhit; in this I place thee with the sacrificer ; hail!’ That he should not do so. The share of the sacrificer is the sacrificer; he places on the fire the sacrificer. If a man were here to say to him ‘Thou hast placed the sacrificer on the fire; Agni will burn his breaths; the sacrificer will die’, it would certainly be so. Therefore he should not desire this.
1 For this rule seo ACS. i. 8.8; xii. 15. 4. of the prince from the drinking of the 2 T.e. on the invocation of Agni by the Soma, the Brahmana shows its high ancestral names; cf. Weber, Ind. Stud. claim for its caste.
ix. 821-826. In this, as in the exclusion
40 [.0.8. 28]
The Rijasiya [314
vil. 37—]
ADHYAYA V The Proper Food of the King wn leu of Soma.
vii. 27 (xxxv. 1). Vicvantara Sausadmana, despising the Cyaparnas, performed a sacrifice without the Cyaéparnas.' Perceiving this the Cyaparnas went to the sacrifice and sat down within the altar. Seeing them he said ‘There sit those doers of an evil deed, speakers of impure speech, the Cyaparnas; remove them; let them not sit within my altar’. ‘Be it so’ (they replied). They removed them. They being removed cried aloud ‘Heroes had the Kacyapas among them in the Asitamrgas who, at the sacrifice from which Janamejays Pariksita excluded the Kacyapas, won the Soma drinking from the Bhiitaviras. What hero have we among us who will win this Soma drinking?’? ‘I am the hero for you’, said Rama Margaveya; Rama Margaveya was a learned member of the Cyaparnas. When they were rising up, he said ‘Can it be that they are removing, O king, from the altar one who knows thus?’ ‘What is that thou knowest, O worthless Brahman’ (he replied).
vii. 28 (xxxv. 2). ‘When the gods excluded Indra (saying) ‘ He hath misused Vicvaripa, son of Tvastr, he hath laid low Vrtra,he hath given the Yatis to the hyaenas, he hath killed the Arurmaghas, he hath contended with Brhaspati’,! then Indra was deprived of the Soma drinking, and in accordance with the deprivation of Indra the lordly power was deprived of the Soma drinking. Indra obtained later a share in the Soma drinking, having stolen the Soma of Tvastr, but to day even the lordly power is deprived of
Soma drinking. How can they remove from the altar him who knows the food which belongs to the lordly power now that it is deprived of the Soma drink, and by which the holy power is made prosperous?’ ‘Dost thou know, O Brahman, this food?’ (he asked) ‘I know it’ (he replied).
1 Cf, Weber, Ind. Stud. x. 82, 88, who seeks to p. 109, n. 2. In Brhaspateh pratyavadhit
see in this a case of punishment for disloyalty, as in PB. xiv. 6. 8, where, however, the position is much clearer than here. The impure speech need not be more than a ritual defect of the priests, especially as it is made good by a point of ritual. Cf also ZDMG. lii. 787; liv.611.
? Bohtlingk (BKSGW. 15 Deo. 1900, p. 419)
suggests asmdko.
vii, 28.1 Cf. the similar lists in KU. iii.1; TS.
ii.6.1; Weber, Ind. Stud. i. 409; Rajasiiya,
Sa&yana sees the sense vakyam, and this is apparently meant: he cites ApDS. ii. 2.5. 11. The aorist is natural and proper and needs no special explanation (cf. Delbriick, Altind. Synt. p. 281). The Arurmaghas are connected by Eggeling (SBE. xii.67,n. 1) hesitatingly with the demon Araru ; cf. Weber, Ind. Stud. i. 411. The curious way in which Indra loses his place in favour of the priestly Brhaspati is noted by Weber, Rdjastiya, p. 110.
315] The Proper Food of the King [—vi. 31
‘Do thou tell it to me, O Brahman’ (he said). ‘(I shall tell it) to thee, O king’ he said.
vil. 29 (xxxv. 3). ‘They will bring one of three foods, the Soma or curds or water. If! the Soma(they bring up), that is the food of the Brahmans; with this food thou wilt strengthen the Brahmans; in thine offspring will be born one like a Brahman, an acceptor of gifts, a drinker (of Soma), a seeker of livelihood, one to be moved at will. When evil happens to a Ksatriya one like a Brahman is born in his offspring; the second or third from him may become a Brahman; he is fain to live as a sort of Brahman. If curds (they bring), it is the food of the Vai¢gyas; with this food thou wilt strengthen the Vaicyas; in thine offspring one like a Vaigya will be born, tributary to another, to be eaten by another, to be oppressed at will. When evil happens to a Ksatriya, there is born in his offspring one like 8 Vaicya; the second or third from him may become a Vaicya; he is fain to live as a Vaicya. If water (they bring), it is the food of the Ciidras; with this food thou wilt strengthen the Cidras; in thine offspring one like a Cudra will be born, the servant of another, to be removed at will, to be slain at will. When evil happens to a Ksatriya, there is born in his offspring one like a Cidra; the second or third from him may become a Cudra; he is fain to live as a Cudra.’
vii. 30 (xxxv. 4). ‘These are the three foods, O king’, he said ‘which a Ksatriya as sacrificer should not desire. Now this is his proper food; he should press together! the descending growths and the fruits of the Nyagrodha and (the fruits of) the Udumbara, Acvattha and Plaksa trees, and partake of them. This is his proper food. On the place whence by offering the sacrifice the gods went to the world of heaven they tilted over (nyuljan) the goblets; they became the Nyagrodha trees. Even to-day in Kuruksetra they call them the Nyubjas. They were the firstborn of Nyagrodhas; from them are the others born. In that they grew downwards, therefore the Nyagroha grows downwards; its name is Nyagroha; it being Nyagroha the gods call Nyagrodha mysteriously, for the gods love mystery as it were.’
vii. 3] (xxxv. 5). ‘The sap of the goblets which went downwards became
1 S&yana needlessly takes sa as referring to which is impossible, though allowed by an ignorant priest ; very possibly this is Weber (Ind. Stud. ix. 826; x. 14), who the common use in ¢B. and less often prefers ‘dwelling everywhere’ for dvaelsewhere of sa yadi = yadi, or, of course, sdyi; of. Vedic Indez, ii. 82.
a second form or verb may be supplied. vii. 80. 4 The construction is awkward; the
- SSyana recognizes the passive sense of nom. ararodhd¢ ca phalani ca which, as AB yathdkdmapraydpyah, but Haug suggests vii. 81 shows, applies to the Nyagrodha, is
‘roam about according to pleasure’ altered to the ace. with abhigunuydt.
Vil. 31—] The Rajasiya (316
the descending growths; that which went up the fruits. This Ksatriya does not depart from his proper food, who eats the shoots and the fruits of the Nyagrodha. Mysteriously verily he obtains the Soma drinking; it is not consumed openly by him. The Nyagrodha is mysteriously Soma the king ; mysteriously does the Ksatriya assume the form of the holy power, through the Purohita, through the consecration, through the ancestral invocation. The Nyagrodha is the lordly power of the trees, the Rajanya is the lordly power, for the Ksatriya here dwells fastened as it were to the kingdom, and supported as it were, and the Nyagrodha is fastened as it were by its descending growths to the ground, and supported as it were. In that the Ksatriya as sacrificer eats the descending growths of the Nyagrodha and the fruits, verily thus he establishes in himself the lordly power of the plants and in the lordly power himself. In the lordly power, in himself he establishes the lordly power of the plants, like the Nyagrodha with its descending shoots in the earth, in the kingdom he finds support, dread becomes his sway and unassailable, who as a Ksatriya when sacrificing eats thus this food.’!
vii. 82 (xxxv. 6). ‘Now as to the (fruits) of Udumbara. The Udumbara tree was born from strength and proper food; this is the pre-eminence of the trees; verily thus he places in the lordly power strength, proper food, and the pre-eminence of the trees. Now as to the (fruits) of Agvattha. The Acvattha tree was born from brilliance; this is the overlordship of the trees; verily thus he places in the lordly power the brilliance and the overlordship of the trees. Now as to the (fruits) of Plaksa. The Plakga tree was born of might; it 1s the self rule and the control of the trees; verily thus he places in the lordly power the self rule and the control of the trees. These are first of all prepared and then they buy Soma, the king. They proceed with the rites! according to the manner of the (sacrifice of Soma) the king up to the fast day; then comes the fast day. These things the Adhvaryu should make ready in advance; the skin for pressing, the two pressing boards, the wooden tub, the filter cloth, the pressing stones, the vessel for the pure Soma, the stirring vessel, the vessel, the drawing cup, and the goblet. When they press the king in the morning,
1 The inferior position of the Ksatriya here S&yana has prasiddhaih kriydvicesaih, and
may be contrasted with the fact that LOGS. ix. 2. 4 allows him at the consecration to drink the Soma, and even KOS. xv. 8. 19-21 reaches the same conclusion ; see Weber, Rajasiiya, pp. 80, 81, 109, 117, 134.
vii. 82. | prativepath is not certain in sense:
this can be made to agree with the sense ‘auxiliary’ by referring it to the rites prior to the first day. Weber (Ind. Stud. ix. 827) has, instead, the rendering ‘ the fruits substituted for the Soma’, but this is doubtful, for the ordinary Soma asacrifice is daily offered.
317] The Proper Food of the King [—Vll. 34
then he should divide these (fruits) in two; some he should press, the rest leave over for the midday pressing.’
vil, 88 (xxxv. 7). ‘When they fill up the goblets, then he should fill up the goblet of the sacrificer ; in it should have been cast two Darbhs shoots. When the vagat call has been uttered he should throw the first of them within the altar, with the verse! ‘I have celebrated Dadhikravan’ accompanied by the call of Hail! The second (he should throw) after the second vagat call has been said with? ‘ Dadhikré with his brilliance the five folks’. When they take up the goblets, then he should take up the goblet of the sacrificer. When they lift them up (to the mouth), then he should lift it up after them. When the Hotr invokes the sacrificial food, when he partakes of the food in the goblet, then he should partake of it with?
‘That which is left over of the pressed juice rich in sap, Which Indra drank mightily,
Here with auspicious mind this of him,
I partake of Soma the king.’
Auspiciously to him this (food) from the trees is consumed with auspicious mind, dread is his sway, unassailable, who as a Ksatriya when sacrificing partakes thus of this food. With ‘ Be thou kindly to our heart when drunk, Do thou extend our life, to live long, O Soma’ ; ‘
the touching of himself (is accompanied). If not touched this (drink) is liable to destroy the life of man (thinking) ‘An unworthy one is partaking of me’. In that he touches himself with it, verily thus he prolongs life. With the appropriate (verses °) ‘Swell up, let them come together for thee’ and ‘ Let the milk unite for thee, the strengths’ he makes the eee full ; that which is appropriate in the sacrifice is perfect.’
vii, 84 (xxxv. 8). ‘ When they put the goblets in place, then he should put in place the sacrificer’s goblet. When they move them forward, he should move it forward after them. Then he should take it and partake of it.
‘O god Soma, of thee that art drunk by Narficansa, that findest the mind, that art partaken of by the fathers, the helpers, I partake ’,
1 RV. iv. 89. 6. Not in ACS. in this use. ‘ A variant of RV. viii. 48. 4 with which }
But this and iv. 88. 10 occur in an Isti agrees, and which is used in ACS. v. 6. in ii. 12.5 and this is used by the priests 26 in the Agnistoma. when they drink in vi. 12, 12. ) RV. i. 91. 16 and 18; AQS. v. 6. 27 in the 2 RV. iv. 88, 10. Agnistoma, 3 KS. xvii. 19; MS, ii. 8.8; iii. 11.7; TB.i. vii. 84. ! The nine Soma goblets when emptied 4. 2. 8; ApOS. xix. 8. 4. A variant and filled are the Nar&canhsas (cf. MCS. ii. with ripfam occurs in the Sautréman! in 4. 2, 82); they belong rather to the fathers
AGS. iii. 9.6. Cf. AB. viii. 20, 4. (cf. PB. i. 5. 9). The name is either
vii, 34—] The Rijasiiya (318 is the partaking connected with Naracansa at the morning pressing ; at the midday (pressing) ‘the great’ is used; at the third pressing ‘the sages’ is used (as epithet of the fathers). The fathers are helpers at the morning pressing, the great at the midday, and the sages at the third pressing; verily thus he makes the fathers immortal and sharers of the pressings. ‘Every one is immortal’, Priyavrata Somapa used to say, ‘who is a sharer in the pressings.’ Immortal become his fathers and sharers in the pressings, dread his sway becomes and unassailable, who as a Ksatriya when sacrificing partakes thus of this food. The touching of himself is the same and the same the filling up of the goblet. They should proceed at the morning pressing in the manner of the morning pressing, in that of the midday (pressing) at the midday, and in that of the third pressing at the third pressing.’ This food Rama Margaveya proclaimed to Vigvantara Sausadmana; when it had been proclaimed he said ‘ A thousand we grant to you, O Brahman; my sacrifice will be performed by the Cyaéparnas’. This also Tura Kavaseya proclaimed to Janamejaya Pariksita; this Parvata and Narada proclaimed to Somaka Saéhadevya, to Sahadeva Sariijaya, Babhru Daivavrdha, Bhima of Vidarbha, Nagnajit of Gandhara;? this Agni proclaimed to Sanacruta Arimdama and to Kratuvid Jaénaki;* this Vasistha proclaimed to Sudas Paijavana. All of them attained greatness having partaken of this food. All of them were great kings; like Aditya, established in prosperity, they gave heat, obtaining tribute from all the quarters. Like Aditya, established in prosperity, he gives heat, from all the quarters he obtains tribute, dread his sway and unassailable, who as a Ksatriya when sacrificing partakes thus of this food.
derived from the use here, or because Soma is addressed as Naracaisa in the Mantra (G08. vii. 5. 21), or because the fathers are praised by men (SA&yana on PB. i.c.). Cf. AB. vi. 16 for another use of Nari&canhsa in a different connexion; ZDMB. liv. 49 seq.
2? SAyana, who is hopelessly perverse in dis-
secting the names, tries to make out a succession of teachers; this is clearly
wrong: the names are those of kings, not of sages.
5 Agni is no doubt the god, not the imaginary
sage of SAyana. This is a variant provdcdenth whence Weber (Ind. Stud. ix. 880) creates an Agni, but this is no more than a misread gn as en, though Weber (Rdjastiya, p. 109) still keeps the other reading.
PANCIKA VIII THE Riasastya ADHYAYA I The Castras and Stotras of the Soma Sacrifice.
vili. 1 (xxxvi. 1). Now regarding the Stotras and the Castras. The morning pressing follows the one day (rite), the third pressing follows the one day (rite). The pressings which follow the one day (rite) are appeased, well ordered, and established ; (they serve) for expiation, arrangement, support,. and to prevent falling. The midday Pavamana of the day with two Saémans and the Brhat as its Prstha has been described,! for both Samans areemployed. ‘Thee like a car for aid’ and ‘ This juice hath been pressed, O bright one’ sare the strophe and antistrophe* connected with the Rathantara. The Marutvatiya is the litany of the Pavamana; in the Pavamana here they employ the Rathantara (tune), and the Brhat for the Prstha to create a balance. The Rathantara when sung he follows in recitation with these (verses) as strophe and antistrophe. Now the Rathantara is the holy power, the Brhat the lordly power; the holy power is prior to the lordly power; (it is his wish) ‘Let my sway, with the holy power before, be dread and unassailable. Now the Rathantara is food; verily thus he places food before for him. Again the Rathantara is this earth; this earth is a support; verily thus he places a support in front for him. The invocation of Indra is the same, and unaltered ; it is (that) of the days. (The Pragitha) addressed to Brahmanaspati contains (the word) ‘up’;* it is a symbol of that which has two Samans, for both Samans are performed. The inserted verses are the same and
1 The form has been mentioned in so far 11. 2). The Rathantara is used for the as the verses are mentioned in AB. iv. Pavam&na, the Brhat for the Prstha 29, where also the Rathantara Siman Stotra. See AQS. ix. 8. 8. is mentioned. The rule isa rare oneas ? RV. viii. 68. 1-8; 2.1-8; AQS.v. 14.4. For two Samans, viz. Brhat and Rathantara, the invocation of Indra (RV. viii. 58. 5, are rarely used together, the Abhijit and 6), see AB, iii. 16.
Visuvant days being the chief excep- * J.e. RV.i. 40. 1 and 2; above AB. iv. 81; tions (others are given in GOS. xi, 2.1; the inserted verses are in iii. 18.
vlil, 1—] The Raijasiya [320
unaltered ; they are (those) of the days. The Marutvatiya Pragatha‘ is that of the one day (rite).
viii, 2 (xxxvi. 2). ‘Thou hast been born dread, for impetuous strength’ is the hymn’ containing (the words) ‘dread’ and ‘strength’; this is a symbol of the lordly power. In ‘Exalting, most mighty’ it contains (the word) ‘might’; that isa symbol of the lordly power; in ‘Full of pride (abhi-mdna)’ it contains (the word) ‘ towards (abhi)’; this is a symbol of overpowering. It is of eleven verses; the Tristubh has eleven syllables ; the Rajanya is connected with the Tristubh; the Tristubh is might, power, strength; the Rajanya is might, the lordly power, strength; thus he makes him prosper with might, the lordly power, strength. It is by Gauriviti; the Gauriviti (hymn) is the perfect Marutvatiya; the explanation of it has been given. In ‘Thee we invoke’ it has the Brhat as Prstha;? the Brhat is lordly power; verily thus he makes the lordly power prosper with the lordly power. Moreover the Brhat is the lordly power; the Niskevalya is the body of the sacrificer; in that it has the Brhat as Prstha, and the Brhat is lordly power, verily thus he makes it prosper with the lordly power. Moreover the Brhat is the highest; verily thus he makes him prosper with the highest. Moreover the Brhat is the best; verily thus he makes him prosper with the best. In ‘To thee, O hero, we utter praise’ they make the Rathantara the antistrophe;* the Rathantara is this world; the Brhat yonder world; yonder world is the counterpart of this world; of yonder world this world is the counterpart. In that they make the Rathantara the antistrophe, verily thus they make both these worlds possessed of enjoyment for the sacrificer. Moreover the Rathantara is the holy power, the Brhat the lordly power; on the holy power is the lordly power established, on the lordly power the holy power; moreover (it serves) to secure the Saman its birthplace. ‘What he hath won’ is the inserted verse;* the explanation of this has been given. ‘Both let him hear for us’ is the Pragatha® of the Saman ; it is a symbol of (the day) with both Samans, for both Saimans are performed.
4 RV. viii. 89. 8 and 4; above AB. iii. 19. 1 RV. x. 78. See also AB. iii. 19.2; ACS. v
The days are, of course, naturally taken 4, 19. by Weber and Haug as rites extending * RV. vi. 46.1 and 2; AQS. v. 15.8. See also over several days, Ahinas. But this is v. 15. 16-18 for the order. brhaiprstham not the view of S&yana, and in fact the is here taken as a compound by Sdyana, verses referred to are used at the day Weber, and Aufrecht, but it may not rite as well as the Ahinas, and in the be 80.
case where there is a divergence, the ‘* RV. vii. 82. 22 and 28; AQS. v. 15. 2. Pragitha for Brhaspati, the reference to ‘ RV.x. 74.6. See AB. iii. 22; AQS. v. 15. the days is omitted. 21.
5 RV. viii. 61.1 and 2. See AB. iv.81; v. 18.
321] The Castras and Stotras [— vill. 4
viii. 8 (xxxvi. 8). ‘Praise him who hath force to overcome’ is the hymn ;? as containing (the word) ‘to’ it is a symbol of overcoming. In ‘Unsupportable, dread, enduring’ it contains (the words) ‘dread’ and ‘enduring’; it is a symbol of the lordly power. It is in fifteen verses; the Pancadaca (Stoma) is might, power, and strength; the Rajanya is might, the lordly power, and strength; thus he makes him prosper with might, the lordly power, and strength. It is by Bharadvaja; the Brhat is by Bharadvaja ; by reason of the authorship it is similar? That sacrifice of a Ksatriya is perfect which has the Brhat for its Prstha; therefore whenever a Ksatriya sacrifices, the Brhat should be the Prstha; that is perfect. |
viii. 4 (xxxvi. 4), The Hotr offices are taken from the one day (rite); the Hotr offices as taken from the one day (rite) are appeased, well ordained, and supported; (they serve) for expiation, arrangement, support, and to prevent falling away. These are of all forms, all perfect (and serve) to secure all forms, all perfection; (they think) ‘With the Hotr offices of all forms, all perfect, let us obtain all desires.’ Therefore, whenever the one day (rites) have not all the Stomas and the Prsthas, the Hotr offices of the one day (rite) should be used; that is perfect. ‘This should be a fifteenfold Ukthya’ they say’; ‘the Paficadaca (Stoma) is might, power, and strength; the Rajanya is might, the lordly power, and strength; thus he makes him prosper with might, the lordly power, and strength. It has thirty Stotras and Castras; the Viraj has thirty syllables; proper food is the Viraj; verily thus he establishes him in the Viraj as proper food. Therefore should it be a fifteenfold Ukthya’ they say. It should be a Jyotistoma of the Agnistoma form. The Trivrt of Stomas is the holy power, the Pajicadaca the lordly power; the holy power is prior to the lordly power; (it is his wish) ‘May my sway with the holy power in front be dread and unassailable. The Saptadaca is the people, the Ekavinga the Ciidra class; verily thus they make the people and the . Cidra class obedient to him. Moreover the Trivrt of Stomas is brilliance, the Paficadaga strength, the Saptadaca generation, the Ekaviica support ; thus he makes him prosper with brilliance, strength, generation, and support at the end. Therefore it should be a Jyotistoma. It has twentyfour Stotras and Castras; the year has twenty-four half months; in the year is all proper food; verily thus he establishes him in all proper food. Therefore it should be a Jyotistoma of the Agnistoma form.
1 RV. vi. 18. accord with his theory of drseya. Cf.
- This is clearly the sense, and S&yana seems Weber, Ind. Stud. ix. 881. to have had it in mind on taking saloma= _—viii. 4. ' So AQS. ix. 8. 8, despite the decisampirnah. Haug renders ‘is in direct sion here ; in the very faintly parallel rite relationship with the ancestral fire’ in in OCS. v. 12. 14 the sutya day is go/aca,
41 [m.0.8. 38]
Vill. 65 —] The Rijasiiya (322
ADHYAYA II The Punarabhiseka.
viii. 5 (xxxvii. 1). Now as to the renewed anointing. His lordly power is consecrated, who being a Ksatriya consecrates himself. When he concludes, after coming out of the concluding bath and having offered the final offering of a cow, then they again anoint him when the concluding offering has been completed. For him in advance the following preparation has been made: a throne of Udumbara!'; its feet should be a span in size, the head (and foot) and the cross (boards) an ell in size, the cover seat of Mufija grass, the spread a tiger skin; a goblet of Udumbara; a branch of Udumbara. In this goblet are poured eight elements ; curds, honey, melted butter, the waters of rain during heat,-grass and green barley, liquor and Durvé grass. Where the line drawn by the sword on the south of the altar is, there he places the throne facing east. Two of its feet are within, two outside the altar. Prosperity is the (earth). What is within the altar is its limited form; what is without the altar is the unlimited space. In that its two feet are within the altar, two outside of the altar, (it serves) to obtain both desires, that which is within the altar and that without the altar.
vill. 6 (xxxvii. 2). He covers(it) with a tiger skin, skin uppermost, neck in front. The tiger is the lordly power of the wild animals, the Rajanya is the lordly power; thus he makes the lordly power prosper with the lordly power. From behind it he approaches it facing east bending the right knee, and taking hold of it with both hands he addresses it with
‘May Agni in unison with the Gayatri metre mount thee; Savitr with the Usnih, Soma with the Anustubh, Brhaspati with the Brhati, Mitra and Varuna with the Pankti, Indra with the Tristubh, the All-gods with the Jagati.’
With ‘ After them I mount for kingship,for overlordship, for paramount rule, for self rule, for sovereignty, for supreme authority, for kingship,’ for great kingship, for suzerainty, for supremacy, for preeminence.’
1 For the throne cf. AV. xv. 8. 2 in the case of the Vratya; Vedic Index, i. 71. The
stotram praty abhisificatii. Ap. quotes in viii. 8. 7 a Bahvrcabrahmana (read triné
AGS. and (QS. have nothing of this or of the following rites. S&yana explains the Punarabhiseka as one following on that already performed by the Adhvaryu after the M&hendra Séiman, clearly referring to ApGS. xviii. 15. 10: mdhendrasya
sasticataént) which is not AB. or KB. Cf.
Weber, Rdjasitiya, pp. 110 seg.; Goldstticker, Sanscrit Dict. pp. 279 seg.
viii. 6. } Weber (Radjasitya, p. 112, n. 8) sug-
gests that the original list was rdjydya alone, since it twice occurs here.
323] The Punarabhiseka [—vliL 7
He should mount the throne, with the right knee first, then the left. ‘Thus, thus (is it to be performed)’ (they say). The gods in unison with the metres increasing by four syllables mounted on the prosperity on which they now are established, Agni with the Gayatri, Savitr with the Usnih, Soma with the Anustubh, Brhaspati with the Brhati, Mitra and Varuna with the Pankti, Indra with the Tristubh, the All-gods with the Jagati. These two are mentioned* in ‘The Gayatri hath become the yoke fellow of Agni’. Fortune attends him, prosperity ever increasing he attains, he attains control and overlordship over people who, being a Ksatriya, thus mounts this throne after those deities. Then being about to anoint him, he makes him recite the appeasing of the waters
‘With eye propitious regard me, O waters ; With propitious body touch my skin ; All the Agnis that sit on the waters I invoke you ; Confer on me radiance, force and might,’
(thinking) ‘Let not the waters, unappeased, strike away the strength of him when anointed.’ ® viii, 7 (xxxvii. 3). Then he anoints him, placing the Udumbara branch between, with ‘These waters are most auspicious, These healing all, These prosper the realm, These support the realms and are immortal. With these by which Prajapati anointed Indra, Soma the king, Varuna, Yama, Manu, With these waters I anoint thee, Do thou become here the overking of kings. Thee great, of the great People the ruler, The lady, thy mother, bore The noble lady, thy mother bore.
On the impulse of the god Savitr, with the arms of the Agvins, with the hands of Posan, with the brilliance of Agni, with the radiance of the sun, with the power of Indra I anoint thee, for might, for prosperity, for glory, for the eating of food.’
With bhih (he concludes) if he desire of him ‘ May he eat food’; with bhih, bhuvah, if he desire thus of him with two descendants ;! with bhih,
2 RV. x. 180. 4. but Aufrecht prefers Séyana’s version 3 Cf. Lévi, La doctrine du sacrifice, p. 108. quoting tripuruga, ‘ with three assistants ’, 1 Weber (Ind. Stud. ix. 885) prefers to take of the Hotr. There is no reference to a
dvipuruga as the sacrificer and his son, temporary kingship.
Vill. 7—] The Rdjasiiya (324
bhuvah, svar if he desire thus of him with three descendants, or without rivals, Some say ‘These exclamations are an obtaining of all; by using too much it is performed by him for another.’ He should anoint him with this (formula)
‘On the instigation of the god Savitr, with the arms of the Acvins, with the hands of Pasan, with the brilliance of Agni, with the radiance of the sun, with the power of Indra I anoint thee, for might, for prosperity, for glory, for the eating of food.’
This again they reject. ‘If he is anointed without the whole of speech, he is liable to depart before his day’, Satyakaima Jabala used to say, ‘whom they do not anoint with these exclamations.’ ‘He is liable to live the whole of his life, and to obtain? all by conquest’, Uddailaka Aruni used to say, ‘whom they anoint with these exclamations. Him he should anoint with this (formula)
‘On the instigation of the god Savitr, with the arms of the Acvins, with the hands of Posan, with the brilliance of Agni, with the radiance of the sun, with the power of Indra I anoint thee, for might, for prosperity, for glory, for the eating of food ; bhuk, bhuvah, svar.’
These things have departed from a Ksatriya who has sacrificed ; the holy power and the lordly power, strength, the eating of food, the sap of the plants and the waters, splendour, refreshment,’ growth and propagation ; moreover, as this is a symbol of the lordly power, the sap of food, the lordly power of the plants and support. In that he offers beforehand these two libations, thus he confers on him the holy power and the lordly power.
vill. 8 (xxxvil. 4). In that the throne is of Udumbara, the goblet of Udumbara, and there is a branch of Udumbara, and the Udumbara is strength and the eating of food, verily thus he confers upon him strength and the eating of food. In that there is curd, honey, and ghee, and it is the sap of the plants and the waters, verily thus he confers upon him the sap of plants and the waters. In that there are waters of rain in sunshine, and the waters of rain in sunshine are brilliance and splendour, verily thus he confers on him brilliance and splendour. In that there are grass and green barley, and these are a symbol of refreshment and growth, and also of propagation, verily thus he confers upon him refreshment and growth and also propagation. In that there is Sura, and this is
2 Apnot is very strange in tense and probably stood as an unusual form. impossible: dptor is a most simple correc- * irdpusith is taken as one word, annusamrddhth, tion: naturally misread and misunder- by Saéyana.
325] The Punarabhiseka [—vill. 9
a symbol of the lordly power, and also the sap of food, verily thus he confers upon him the symbol of lordly power and also the sap of food. In that there is Dirva grass, the Dirva is the lordly power of the plants, the Rajanya is the lordly power, for the Ksatriya dwelling in the kingdom is fastened here as it were, and supported as it were; the Durva is fastened as it were to the ground with descending growths, and is supported as it were. Thus in that there is Diirva grass, verily thus he confers upon him the lordly power of the plants and also a support. Those that have departed from him after sacrificing he thus confers upon him ; verily thus he makes him prosper with them. Then he places in his hand a bow! of Sura with!
‘With thy sweetest, most intoxicating Stream be thou purified, O Soma, Pressed for Indra to drink.’
Having placed it with (this verse), he makes him recite the expiation
‘Separate for you is the place made by the gods, Be ye not united in the highest heaven, Sur& thou art, the impetuous ; he is king Soma ; Harm him not, when entering your own place of birth.’ *
This is the discrimination of the drinking of Soma and of Suré. Having drank he should give it to him whom he deems generous, for that is a symbol of friendship; verily thus at the end he establishes it in a friend; for he thus finds support in a friend. He finds support who knows thus.
viii. 9 (xxxvii. 5). Then he descends towards! the Udumbara branch ; the Udumbara is strength and the eating of food; verily thus he descends towards strength and the eating of food. Sitting down he places his feet on the earth and says the descent formula ?
‘I find support in the sky and the earth; | find support in expiation and inspiration ; I find support in day and night; I find support in food and drink; in the holy power, in the lordly power, in these three worlds I find support.’
At the end he finds support with his whole self; in all this he finds support, prosperity ever increasing he attains, he attains sovereignty and overlord-
1 RV. ix. 1.1. 2 This is probably the sense as taken by 2 See TB. i. 4.9.2; ACS. iii. 9.4; VS. xix. 7; Si’yana in view of the instr. below.
QB. xii. 7. 3. 14; KQS. xix. 2. 21. Otherwise it could be the gerund as viii. 9. ! The branch is now placed on the Weber (Ind. Stud. ix. 887) thinks.
ground and he descends down towards it.
Vill, 9—| The Rajasiya [326
ship over people, who, anointed with the renewed anointing, being a Ksatriya descends thus. Having descended with this descent formula he sits facing east, making a lap, and thrice pays honour to the holy power with ‘ Homage to the holy power! Homage to the holy power! Homage to the holy power.’ Then he utters speech with ‘A boon I give for conquest, for victory, for winning, for success.’ In that he pays thrice homage to the holy power with ‘Homage to the holy power! Homage to the holy power! Homage to the holy power!’ verily thus the lordly power falls under the influence of the holy power. When the lordly power falls under the influence of the holy power, that kingdom is prosperous, rich in heroes; in it® a heir is born. In that he utters speech with ‘A boon I give for conquest, for victory, for winning, for success’, that is the conquest {of speech in that he says ‘I give’. Moreover as to the conquest of speech, (he thinks) ‘Through this my rite shall be completed’. Having uttered speech, and having risen up he places a kindling stick on the Ahavaniya with
‘Thou art a kindling stick; kindle thou,‘ with power, with strength,
hail !’
Verily thus at the end with power and strength he makes himself to prosper. Having put on the kindling stick he steps out three strides northeast. (Saying) ‘Thou art the orderer of the quarters, In me be ye ordered for the gods ; Mine be good fortune Freedom from fear be mine,’ ®
he reveres the unconquered quarter, to secure the permanence of his conquest. ‘Thus, thus (is it to be performed) ’ (they say).
vill. 10 (xxxvii. 6), The gods and the Asuras strove for these worlds ; they strove for the eastern quarter; the Asuras drove them thence; they strove for the southern quarter; the Asuras drove them thence ; they strove for the western quarter; the Asuras drove them thence; they strove for the northern quarter ; the Asuras drove them thence; they strove for this inter-
3 Or, as Séyana, ‘to him’. ma in place of u.
- For sam v efikgva S&yana has indriyapdiavena § Aufrecht suggests, after digdm, dipo me kalgartrasdmarthyena ca samyojaya ; Aufrecht pantam, but that is not good metrically : suggests sam menisva as the original, with possibly digah should be added after tuksva for intesva like avdksam for avdtsam dipim. Kalpata as active 2nd pl. is very in i, 28 above (cf. Weber, Ind. Stud ix. strange, and Weber ‘Ind. Stud. ix. 388) 245). Bdhtlingk (BKESGW. 16 Dec. 1900, suggests taking it as a 8rd pers. sing.
p. 419) argues against iziksva but accepts injunct.
327] The Punarabhigeka [—viii. 11
mediate quarter, the north-east ; they thence defeated them. If, when two armies meet, a Ksatriya runs up to him (saying) ‘So do for me that I shall conquer that army’, and if he reply ‘ Be it so’, he should touch the body of his chariot with! ‘O tree, be thou strong limbed ’ and then say to him
‘Do thou mount, to this quarter for thee let the chariot, well tied, advance, to the north (let it advance), to the west, to the south, to the east, against the foe.’
With ? ‘ With the attacking oblation’ he should make him turn; then he should look at him with the Apratiratha,’ Casa,* and Sauparna® hymns. He conquers that army. If again he runs up to him when about to engage in battle (saying) ‘So do for me that I shall conquer in this battle’, he should make him contend in this quarter; he conquers in this battle. If again he run up to him, being expelled from his kingdom (saying) ‘So do for me that I may be restored to this kingdom’, he should make him go away to this quarter; so does he again become restored to his kingdom. After the paying of reverence, he goes to the house saying (the verse) for the driving away of foes,* ‘ Drive away, O Indra, all my foes to the east’ ; from all sides freedom from foes and danger becomes his, prosperity ever increasing he attains, he attains sovereignty and overlordship over people who goes to the house saying thus this (verse) for the driving away of foes. Having gone to the house he sits down behind the household fire and holds on to the priest who at the end offers three butter libations to Indra, in four portions, with the bowl, in the Prapad way,’ for freedom from distress, injury, loss, and danger. , vili. 11 (xxxvii. 7).
‘Do! thou pour forth for the winning of strength ; the foe around—
Bhih; the holy power, breath, immortality, this N. N. approacheth, protection, guarding, freedom from fear, for safety, with offspring, with cattle—
overcoming : To overwhelm the foe thou movest like one taking payment for
a debt; hail !
' RV. vi. 47. 26. viii. 11. ! The verses treated are RV. ix. 110. 2 RV. v. 174. 1-8: the verses consist of Padas of 12+ 3 RV. x. 108. 8 +12 syllables respectively. The treat- 4 RV. i. 162. ment accorded is to insert after 16+ 16, 5 See above AB. vi. 25.7. Sdyana here, how- irrespective of the forms and metre, the
ever, gives pra dhard yantu (ACS. iii. 12.14) insertion ; thus in a sense the verses are
as meant; cf. KB. xviii. 4; RVKh. i. 8. reduced to normal Anustubh verses. The ¢ RV. x. 181. 1. Prapad mode is defined in a verse cited 7 I.e. in equal parts with insertions as in by Séyana as—
AB. viii. 11. pada yasya tu ydvanto ydvadaksarasammitah
vill. 11—] The Rijasiiya | [328
In thee when pressed, O Soma, we delight, in the great—
Bhuvak ; the holy power, breath, immortality, this N. N. approacheth, protection, guarding, freedom from fear, for safety, with offspring, with cattle—
kingship of concourse ;
For the booty, O purifying one, thou dost plunge; hail !
Thou hast brought to life, O purifying one, the sun; in the pail—
Svar; the holy power, breath, immortality, this N. N. approacheth, protection, guarding, freedom from fear, for safety, with offspring, with cattle— |
with might the milk ;
In eagerness with the milk that is thy living gift; hail!”
Free from harm and injury, unoppressed, protected on every side, by the form of the threefold knowledge he wanders through all the quarters, finding support in the world of Indra, for whom the priest at the end offers those three libations of butter in four portions with the bowl, in the Prapad manner. Then at the end he invokes propagation for cows, horses, and men with ?
‘Here ye cows, be ye propagated, Here ye horses, here ye men; Here with a thousand fees to give Let the hero, the protector, sit down.’
He becomes multiplied with offspring and cattle who thus at the end invokes the propagation of cows, horses, and men. This Ksatriya is never brought low, for whom those knowing thus sacrifice, But they bring him low for whom they sacrifice not knowing thus: just as outcasts, or robbers, or evildoers, seizing a wealthy man in the wild,fling him into a pit and run away taking his wealth, so these priests fling the sacrificer into a pit and run away taking his wealth. Knowing this Janamejaya Pariksita used to say ‘ Those who know thus sacrifice for me who know thus; therefore I conquer the assailing host, I conquer with an assailing host. Me neither the arrows of heaven nor of men reach. I shall live all my life, I shall become lord of all the earth.’ Him neither divine nor human arrows reach, he lives all his life, he becomes lord of all the earth, for whom men, knowing thus, sacrifice.
recy adhyayanam etesdm prapadam tad vidur his MSS. which has praté, a blunder for budhah. trata; RVKnh. v. 11. 2.
2 Cf. AV. xx. 127. 12; OQS. xii. 15. 8 where * For the Nisidas see Weber, Ind. Stud. ix. Hillebrandt reads in d@ ‘pi piisd against 840; Vedic Index, i. 458, 454.
329] The Mahabhiseka of Indra [—viii. 12
ADHYAYA III
The Mahabhiseka of Indra.
viii. 12 (xxxviii. 1.) Now comes the great anointing of Indra. The gods with Prajapati said ‘ He is of the gods the mightiest, the most powerful, the strongest, the most real, the best to accomplish; let us anoint him.’ ‘Be it so’ (they replied). Thus (they did anoint) Indra. For him they brought together the throne called Re ; as its two front feet they made the Brhat and the Rathantara,! as its two back feet the Vairiipa and the Vairaja, as the head (and foot) (planks) the Cakvara and the Raivata, as the cross (planks) the Naudhasa and Kaleya, as the lengthwise ropes the Re verses, as the cross-ties the Saémans, as the holes the Yajuses, as the coverlet glory, as the pillow prosperity. Savitr and Brhaspati supported its front feet, Vayu and Piisan the back feet, Mitra and Varuna the head (and foot) (planks), the Agvins the cross (planks). He mounted this throne with ?
‘Let the Vasus mount thee with the Gayatri metre, the Trivrt Stoma, the Rathantara Saman; after them I mount for overlordship. Let the Rudras mount thee, with the Tristubh metre, the Pajicadaca Stoma, the Brhat Saman ; after them I mount for paramount rule. Let the Adityas mount thee with the Jagat! metre, the Saptadaca Stoma, the Vairopa Sdman; after them I mount for self rule. Let the All-gods mount thee with the Anustubh metre, with the Ekavinca Stoma, the Vairaja Saman; after them I mount for sovereignty. Let the Sadhya and the Aptya gods mount thee with the Pankti metre, the Trinava Stoma, the Cakvara Saman ; after them I mount for kingship. Let the Maruts and the Angirases the gods mount thee with the Atichandas metre, the Trayastringa Stoma, the Raivata Saman ; after them I mount for supreme authority, for great kingship, for suzerainty, for supremacy, for pre-eminence ;’
he mounted the throne. When he was seated on the throne the All-gods said ‘If Indra is not proclaimed he cannot display his strength; let us proclaim him.’ ‘Be it so.’ Him the All-gods proclaimed (saying)
‘Do ye proclaim him, O gods, as overlord and overlordship, as paramount ruler and father of paramount rulers, as self ruler and self rule, as sovereign and sovereignty, as king and father of kings, as supreme lord and supreme authority. The lordly power hath been born, the Ksatriya
1 See for the Sdmans above AB. iv. 18; for the throne AB. viii. 5. 2 For the same series of metres cf. AA. v. 1.4; CQS. xvii. 16, 1. 42 [m.o.s. 25]
Vili. 12—] The Rajasiya [380 hath been born, the suzerain of all creation hath been born, the eater of the folk hath been born, the breaker of citadels hath been born, the slayer
of the Asuras hath been born, the guardian of the holy power hath been born, the guardian of the law hath been born.’
When he had been proclaimed Prajapati, being about to anoint him, addressed him with the verse
viii. 18 (xxxvili. 2). ‘Varuna within the waters’ Hath set him down, preserving order, For overlordship, for paramount rule, for self rule, for sovereignty, for supreme authority, for kingship, for great kingship, for suzerainty, for supremacy, for pre-eminence, the wise one.’
Him when seated on the throne, Prajapati, standing in front of him, facing west, anointed through a branch of Udumbara, dry but with leaves, and a golden strainer, to the accompaniment of the triplet * ‘ These waters are most auspicious’, the Yajus formula ‘(On the instigation) of the god thee’, and the exclamations bhith, bhuvah, svar.
viii. 14(xxxviii.8). Then the Vasus, the gods in the eastern quarter anointed him with six days with the Paficavinga,! and with this triplet and this Yajus and these exclamations, for overlordship. Therefore in this eastern quarter, whatever kings there are of theeastern peoples, they are anointed for overlordship; ‘O Overlord’ they style them when anointed in accordance with theaction of the gods. Then in the southern quarter the Rudras, thegods, anointed him with six days with the Paficavinga, and with this triplet and this Yajus and these exclamations, for paramount rule. Therefore in this southern quarter, whatever kings there are of the Satvants, they are anointed for paramount rule; ‘O paramount ruler’ they style them when anointed in accordance with the action of the gods. Then in the western quarter the Adityas, the gods, anointed him with six days with the Paficavinga,and with this triplet and this Yajus and these exclamations, for self rule. Therefore in this western quarter, whatever kings there are of the southern and western peoples, they are anointed for self rule ; ‘O self ruler’ they style them when anointed in accordance with the action of the gods. Then in the northern quarter the All-gods anointed him with six days with
1 This is RV. i. 26. 10 extended. direct evidence that it was used in that
3 See AB. viii. 7. of the gods, and we need not go beyond
viii.14. } Séyana has ekatritigatsv ahassu, which that. There is no use of 150 days in the is no doubt wrong. But Aufrecht in sug- Rajasiya either, so that Aufrecht’s own gesting 6 x 25 = 150 seems unjustified : his suggestion is equally out of place, and it reason is that there is no Paficavitica is bad grammar.
Stoma at the R&jasiya, but here we have
331] The Mahabhiseka of Indra. [—viil. 15
the Paficavinca, and; with this triplet and this Yajus and these exclamations, for sovereignty. Therefore in this northern quarter, the lands of the Uttara Kurus and the Uttara Madras, beyond the Himavant, their (kings) ? are anointed for sovereignty ; ‘O sovereign’ they style them when anointed in accordance with the action of the gods. Then in this firm middle established quarter the Sadhyas and the Aptyas, the gods, anointed him with six day with the Paficavinca, and with this triplet and this Yajus and these exclamations, for kingship. Therefore in this firm middle established quarter, whatever kings there are of the Kuru-Pajicélas with the Vacas and Uginaras, they are anointed for kingship ; ‘king’ * they style them when anointed, in accordance with the action of the gods. Then in the upward quarter the Maruts and the Angirases, the gods, anointed him with six days with the Pajicavinga, and with this triplet and this Yajus and these exclamations, for supreme authority, for great kingship, for suzerainty, for supremacy, for pre-eminence. He became the supreme authority, as connected with Prajaépati. Anointed with this great anointment Indra won all victories, found all the worlds, attained the superiority, pre-eminence and supremacy over all the gods, and having won the overlordship, the paramount rule, the self rule, the sovereignty, the supreme authority, the kingship, the great kingship, the suzerainty in this world, self-existing, self-ruling, immortal, in yonder world of heaven, having obtained all desires he became immortal.
ADHYAYA IV The Mahabhiseka of Kings.
vill. 15 (xxxix.1). If he who knows thus should desire of a Ksatriya ‘ May he win all victories, find all the worlds, attain the superiority, pre-eminence and supremacy over all kings, and overlordship, paramount rule, self rule, sovereignty, supreme authority, kingship, great kingship, and suzerainty ; may he be all encompassing, possessed of all the earth, possessed of all life, from the one end up to the further side of the earth bounded by the ocean, sole ruler’, he should anoint him with this great anointing of Indra, after adjuring him
£ The sense is clear, though the construction is ceivable. careless: Haug, however, seeks torender * Here rdjé is meant, and therefore the other the janapaddh as subject and as being names of no distinct form may be nom.
‘ without kings’, which is wholly incon- or voc. as bhoja clearly is.
vill, 16—] The Rajasiya [382 ‘From the night of thy birth ' to that of thy death, for the space between these two, thy sacrifice and thy gifts, thy place, thy good deeds, thy life, and thine offspring let me take, if thou dost play me false.’ If a Ksatriya who knows thus desire ‘May I win all victories, find all worlds, attain the superiority, pre-eminence, and supremacy over all kings and overlordship, paramount rule, seJf rule, sovereignty, supreme authority, kingship, great kingship and suzerainty; may I be all encompassing, possessed of all the earth, possessed of all life, from the one end up to the further side of the earth bounded by the? ocean sole ruler’, he should not doubt, but say with faith
‘From the night of my birth to that of my death, for the space between these two, my sacrifice and my gifts, my place, my good deeds, my life, and mine offspring mayest thou take, if I play thee false.’ *
vill. 16 (xxxix, 2). Then should he say ‘ Bring together four things of the trees, of the Nyagrodha, Udumbara, Acvattha, and Plaksa’. The Nyagrodha is the lordly power of the trees; in that they bring together Nyagrodha (products), verily thus he confers on him the lordly power. The Udumbara is the paramount rule of the trees; in that they bring together Udumbara (products), verily thus he confers upon him the paramount rule. The Agvattha is the overlordship of the trees; in that they bring together Agvattha (products), verily thus he confers upon him overlordship. The Plaksa is the self rule and sovereignty of the trees; in that they bring together Plaksa (products), verily thus he confers upon him self rule and sovereignty. Then should he say ‘ Bring together the four things of the plants, in the shape of the green shoots of rice, large rice, panic seed and barley.’ The rice is the lordly power of the plants ; in that they bring together the green shoots of rice, verily thus he confers upon him the lordly power. Large rice is the overlordship of the plants ; in that they bring together the green shoots of large rice, verily thus he confers upon him overlordship. Panic seeds are the paramount rule of the plants; in that they bring together the green shoots of panic seeds, verily thus he confers upon him paramount rule. Barley is the leadership of the plants ; in that they bring together the green shoots of barley, verily thus he confers upon him leadership.
} ajdyethah and vyiijiyam are strange and really Weber (Ind. Stud. ix. 848) suggests the impossible blunders. For others in this rendering adopted. book of. AB. viii. 28: avapadyeyam and * In Kaug, xvii. 4-8 the oath of priest and 28 : prajighyati, °tu, jagriyat; Béhtlingk, king is a mutual one, and very probably BKSGW. 15 Dec. 1900, p. 414. reflects a more primitive state of usage ;
% S&yana sees in pardrdha a term of time. cf. Weber, Rdjastya, pp. 142, 148.
333] The Mahabhiseka of Kings. [—vuil. 17
viii. 17 (xxxix. 8). They then bring for him a throne of Udumbara; the explanation of it has been given. There is a goblet of Udumbara or a bowl, and a branch of Udumbara. Having collected these preparations, they should throw them together in the bowl or goblet of Udumbara, and, when these have been mixed together, he should put curds, honey, melted butter, and water of the rains with sunshine, and, setting them down, he should address the throne with !
‘Let the Brhat and the Rathantara be thy two front feet, and the VairOpa and the Vair&ja thy back feet, the Cakvara and the Raivata the head (and foot) (planks), the Naudhasa and Kaleya the cross (planks), the Re verses the lengthwise ropes, the Simans the cross-ties, the Yajuses the holes, glory the coverlet, prosperity the pillow. Let Savitr and Brhaspati support thy front feet, Vayu and Posan thy back feet, Mitra and Varuna the head (and foot) (planks), the Acvins the cross (planks).’
Then he should make him mount the throne. With
‘Let the Vasus mount thee with the Gayatrt metre, the Trivrt Stoma, the Rathantara Saman ; after them do thou mount for overlordship. Let the Rudras mount thee with the Tristubh metre, the Pajicadaca Stoma, the Brhat Saman ; after them do thou mount for paramount rule. Let the Adityas mount thee with the Jagati metre, the Saptadaga Stoma, the VairOpa Saman ; after them do thou mount for self rule. Let the Allgods mount thee with the Anustubh metre, the Ekavinca Stoma, the Vairaja Saman; after them do thou mount for sovereignty. Let the Maruts and the Aigirases, the gods, mount thee with the Atichandas metre, the Trayastringa Stoma, the Raivata Saman ; after them do thou mount for supreme authority. Let the Sadhya and the Aptya gods mount thee with the Pankti metre, the Trinava Stoma, the Cakvara Saman; after them do thou mount for kingship, great kingship, suzerainty, supremacy, and pre-eminence ’ ;
he should make him mount the throne. When he is seated on the throne the king-makers should say ‘The Ksatriya if not proclaimed cannot show his strength; let us proclaim him’. ‘Be it so’ (they reply). Him the king-makers proclaim (saying)
‘Him do ye proclaim, O men, as overlord and overlordship, as para-
mount ruler and father of paramount rulers, as self ruler and self rule, as sovereign and sovereignty, as supreme lord and supreme authority, as
1 See above AB. viii. 12. The slight variant (cf. AB. viii. 5) than the number (17) of is presumably deliberate, two clauses be- the Yajus ritual, and sees in this a sign ing inverted in order. Weber (Rdjasitya, of the old character of the simple punarp. 116) points out that the number of abhiseka at least (ibid. p. 118).
materials of the ointment is much less
vill, 17—] The Rajasiya (334
king and father of kings. The lordly power hath been born, the Ksatriya hath been born, the suzerain of all creation hath been born, the eater ® of the folk hath been born, the slayer of foes hath been born, the guardian of the Brahmans hath been born, the guardian of the law hath been born.’
When he has been proclaimed one knowing thus, being about to anoint him, should address him with this verse
viii. 18 (xxxix. 4), ‘Varuna’ within the waters Hath sat him down, preserving order, For overlordship, for paramount rule, for self rule, for sovereignty, for supreme authority, for kingship, for great kingship, for suzerainty, for supremacy, for pre-eminence, the wise one.’
Him when seated on the throne one who knows thus standing in front, facing west, anoints through a branch of Udumbara, dry but with leaves, and a golden strainer, to the accompaniment of the triplet ‘These waters are most auspicious’, the Yajus ‘ (On the instigation) of the god thee’, and the exclamations bhih, bhuvah, svar.
viii. 19 (xxxix. 5).
‘In the! eastern quarter let the Vasus, the gods, anoint thee with six days with the Paficavinga, and with this triplet and this Yajus and these exclamations, for overlordship.
In the southern quarter let the Rudras, the gods, anoint thee with six days with the Paficavinga, and with this triplet and this Yajus and these exclamations, for paramount rule.
In the western quarter let the Adityas, the gods, anoint thee with six days with the Pajicavinga, and with this triplet and this Yajus and these exclamations, for self rule.
In the northern quarter let the All-gods anoint thee with six days with the Paficavinga, and with this trip nd this Yajus and these exclamations, for sovereignty.
In the upright quarter let the Maruts and Aigirases, the gods, anoint thee with six days with the Paficavinga, an ¢ with this triplet and this Yajus and these exclamations, for supreme authority.
In this firm middle established quarter let the Sadhya and the Aptya gods anoint thee with six days with the Pajicavinga, and with this triplet and this Yajus and these exclamations, for kingship, for great kingship, for suzerainty, for supremacy, and for pre-eminence.’
2 For this common description cf. Weber, } See above AB. viii. 18.
Ind. Stud. x. 8, 14; Rajastiya, pp.66,n.2, viii. 19. } See above AB. viii. 14. 116, n. 2.
- The Mahabhiseka of Kings. [—viil. 20
He becomes the supreme authority,as connected with Prajapati. The Ksatriya anointed with this great anointing of Indra wins all victories, finds all worlds, attains the superiority, pre-eminence, and supremacy over all kings, and having won overlordship, paramount rule, self rule, supreme authority, kingship, great kingship and suzerainty in the world, self-existing, selfruling, immortal, in yonder world of heaven having obtained all desires he becomes immortal, whom as a Ksatriya he anoints with this great anointing of Indra, after adjuring him.
viii. 20 (xxxix. 6). Curds is power in this world; in that he anoints him with curds, verily thus he confers power upon him. Honey is the sap in plants and in trees; in that he anoints with honey, verily thus he confers sap upon him. Ghee is the brilliance of animals; in that he anoints with ghee, verily thus he confers brilliance upon him. Waters are the immortal in the world ; in that he anoints with water, thereby he confers immortality upon him. Being anointed he should give gold to the Brahman who anoints; a thousand should he give, a field and quadrupeds; moreover they say ‘He should give an uncounted, an unlimited, guerdon; the Kgatriya is unlimited ; (it serves) to attain the unlimited.’ Then he places in his hand a bow! of Sura (saying *)
‘ With thy sweetest, most intoxicating Stream be thou purified, O Soma, Pressed for Indra to drink.’
He should drink it (saying *) ‘That which is left over of the pressed juice, rich in sap Which Indra drank mightily Here with auspicious mind this of him, I partake of Soma, the King. To thee, O bull (the Soma) being pressed, I offer the pressed juice to drink ; Rejoice and make thyself glad.’
The Soma drink which is in the Sura is what is drunk by the Kesatriya when anointed by this great anointing of Indra; not the Suré. Having drunk it he should address it with )‘ We have drunk the Soma’ and ‘Be thou propitious to us.’ Just as in the world a dear son touches a father or a dear wife a husband pleasantly and auspiciously up to decay,‘ even so Sura or Soma or any other food in the case of a Ksatriya anointed by the great anointing of Indra touches him auspiciously and pleasantly up to
decay. 1 See above AB. viii. 8. * Probably until old age, cf. SAyana’s version 2 See above AB. vii. 88 and RV. viii. 45. 22. dehapdtaparyantam.
) RY. viii. 48. 8; x. 87. 10.
Vill. 21—] The Rajasiiya [336
viii. 21 (xxxix. 7). With this great anointing of Indra Tura Kavasgeya anointed Janamejaya Pariksita. Therefore Janamejaya Pariksita went round the earth completely, conquering on every side, and offered the horse in sacrifice. Regarding this a sacrificial verse! is sung
‘At Asandivant a horse, grass eating, Adorned with gold and a yellow garland, Of dappled hue, was bound By Janamejaya for the gods.’
With this great anointing of Indra Cyavana Bhargava anointed Qaryata Manava. Therefore Caryéta Manava went around the earth completely, conquering on every side, and offered the horse in sacrifice; at the sacrificial session of the gods he was the householder. With the great anointing of Indra Somacusman Vajaratnaéyana anointed Catanika Sétrajita. Therefore Catinika Satrajita went round the earth completely, conquering on every side, and offered the horse in sacrifice. With the great anointing of Indra Parvata and Narada anointed Ambasthya. Therefore Amb&sthya went round the earth completely, conquering on every side, and offered the horse in sacrifice. With this great anointing of Indra Parvata and Narada anointed Yudhamecrausti Augrasainya. Therefore Yudhamerausti Augrasainya went round the earth completely, conquering on every side, and offered the horse in sacrifice. With this great anointing of Indra Kacyapa anointed Vigvakarman Bhauvana. Therefore Vicvakarman Bhauvana went round the earth completely, conquering on every side, and offered the horse in sacrifice. The earth sang, they tell ?
‘No man whatsoever ought to give me, O Vicgvakarman Bhauvana, thou hast been fain to give me; I shall plunge into the middle of the water ; Vain was this thy compact with Kacyapa.’
With this great anointing of Indra Vasistha anointed Sudas Paijavana. Therefore Sudas Paijavana went round the earth completely, conquering on every side, and offered the horse in sacrifice. With this great anointing of Indra Sathvarta Afigirasa anointed Marutta Aviksita. Therefore Marutta Aviksita went round the earth completely, conquering on every side, and offered the horse in sacrifice. Regarding this, this verse is sung °
1 See also CB. xiii. 5. 4. 2; CGS. xvi. 9. 1, 16. 8 has d as in OB. and upamaaksye but with the reading abadhndd agvam sdras- otherwise agrees with AB. gam. 8 So OB. xiii, 5. 4. 6 with Aviksitasydgnih 3 Cf. CB. xiii. 7. 1. 15 where manda dsitha ksatta, COS. xvi. 9. 16 agrees with CB. replaces diddsitha, upamaskesyati syd and These texts deal with the horse sacrifice.
mrsaisa te samgarah Kacyapdya ; OCS. xvi. Cf. Oldenberg, ZDMG. xxxvii. 80, 81.
337] The Mahadbhiseka of Kings. [—viili. 23
‘The Maruts as attendants Dwelt in the house of Marutta ; Of Aviksita Kamapri The All-gods were the assessors.’
Vili, 22 (xxxix. 8). With this great anointing of Indra Udamaya Atreya anointed Afiga. Therefore Anga went round the earth completely, conquering on every side, and offered the horse in sacrifice. He whose limbs were not defective said ‘Ten thousands of elephants, ten thousands of female slaves, I offer to thee. O Brahman; invite me to the sacrifice.’ Regarding this these verses are sung
‘Of the cows for which Udamaya The Praiyamedhas aided in his sacrificing ' Two thousand of the myriads (day by day) Atreya gave at the middle (of the offering). Eight and eighty thousand White horses, Vairocana, Side steeds,’ loosing them, Gave when his Purohita was sacrificing. Of those brought from each country, All daughters of wealthy men, Ten thousands he gave, Atreya, with necklaces on their necks. Ten thousands of elephants, Atreya, having given at Avacatnuka, Wearied, sought for attendants,’ By reason of the gift of Aiga, the Brahman. ‘* A hundred to you, a hundred to you,” So saying he grew weary ; By saying “A thousand to you ” He got back his breath.’
viii. 28 (xxxix. 9). With this great anointing of Indra Dirghatamas Mamateya anointed Bharata Dauhsanti. Therefore Bharata Dauhsanti went round the earth completely, conquering on every side, and offered the horse in sacrifice. Regarding this these verses are sung !
1 This seems to be the sense accepted by gave fees, but the plur. is against this. Sayana,Colebrooke,and Weber;assuming * prasti is here as usual of doubtful sense the Praiyamedhas to be Rsis, as it seems and possibly is more generally merely they were from the other references to ‘leading horses’; Vedic Index, in, 515.
their ancestors, as seers of RY. viii. 1-40, * To give the gifts away. &c, Otherwise the more natural way viii. 28.1 See CB. xiii. 5. 4. 11 seq. would be to treat them as princes who
43 [z.0.». 35]
Vill. 23—] The Rajasiya (338
‘Covered with golden trappings, Beasts black with white tusks, As Masnira Bharata gave, A hundred and seven myriads. This is the fire of Bharata Dauhsanti Piled at Sactguna, At which q thousand Brahmans Divided cows in myriads.” Eight and seventy did Bharata Dauhsanti on the Yamuna, On the Gangs for the slayer of Vrtra he bound Five and fifty steeds. A hundred and thirty-three steeds, The king having bound for the sacrifice, Dauhsanti surpassed all other kings, In craft, the more crafty.° The great deed of Bharata, Neither men before or after, As the sky a man with his hands The five peoples have not attained it.’
This great anointing of Indra Brhaduktha the seer proclaimed to Durmukha, the Paficila. Therefore Durmukha Paficaila, being a king, by this knowledge went round the earth completely, conquering on every side. This great consecration of Indra Vasistha Saétyahavya proclaimed to Atyarati Janarhtapi. Therefore Atyarati Janazhtapi, though not a king, through his knowledge went round the earth completely, conquering on every side. Vasistha Satyahavya said ‘Thou hast conquered entirely the earth on every side: do thou make me great.’ Then said Atyarati Janamtapi ‘ When I conquer, O Brahman, the Uttara Kurus, then thou wouldst be king of the earth, and I should be thy general.’ Vasistha Satyahavya replied ‘That is a place of the gods; no mortal man may conquer it. Thou hast been false to me; therefore I take this from thee.’5 Then Amitratapana Cusmina Caibya, a king, slew Atyaraéti Janathtapi, whose strength
3 badva as a hundred kotisis given byS&yana; ‘ rdjd is read by SAyana, but the parallelism
sahasram is taken by Weber with gah and below certainly suggests ’rdjd, as taken
badvagah as ‘by flocks’, but this makes by Haug.
the number too low. 5 & ta (i.e. t) must of course be read ; Weber,
- CB. has Saudyumnir atyagthdd anydn amdydn Raéjastiya, p.118, n. adrukeah is an odd
and Aufrecht suggests amdyino as better form, for which Liebich (Pinint, p. 77)
sense and metre. Weber (Ind. Stud. ix. would restore adhrukgah, but Whitney
- reads ’maydn. (Sansk. Gramm. § 920/) accepts the form.
339] The Purohitaship [—vili. 25
had been taken away and who had lost his power. Therefore one should not play false with a Brahman who knows thus and has done thus (thinking) ‘Let me not loose my kingdom,® nor let breath forsake me.’
ADHYAYA V The Purohataship.
vili, 24 (xl.1). Now as to the Purohitaship. The gods eat not the food of a king without a Purohita. Therefore a king when about to sacrifice should select as Purohita a Brahman (wishing) ‘May the gods eat my food. The king in appointing a Purohita takes out the fires that lead to heaven. The Purohita is the Ahavaniya, his wife the Garhapatya, his son the Anvaharyapacana, What he does to the Purohita, verily thus he offers in the Ahavaniya; what he does to his wife, verily thus he offers in the Garhapatya; what he does to his son, verily thus he offers in the Anvaharyapacana. They, being appeased in body, having received the offerings and propitiated, carry him to the world of heaven, to the lordly power, might, the kingdom, and the people. They, if not appeased in body, not having received the offering and not being propitiated, repel him from the world of heaven, from the lordly power, might, the kingdom, and the people. The Purohita is Agni Vaigvanara, possessed of five missiles; in his speech is one missile, in his feet one, in his skin one, in his heart one, in his organ one. With these flaming and blazing he approaches the king. In that he says ‘ Where, O blessed one, hast thou been dwelling? Bring ye grass for him’, thereby he appeases that missile of his that is in his speech. In that they bring to him water for the feet, thereby he appeases that missile of his that is in his feet. In that they adorn him, thereby he appeases that missile of his that is in his skin. In that they delight him, thereby he appeases that missile of his that is in his heart. In that he dwells unimpeded in his dwelling, thereby he appeases that missile of his which is in his organ. He, having been appeased in his body, and having received offering and being delighted, carries him to the world of heaven, the lordly power, might, the kingdom, and the people. He also, if not appeased in body, and not offered to and delighted, repels him from the world of heaven, from the lordly power, might, the kingdom, and the people.
viii. 25 (xl.2.) The Purohita is Agni Vaigvanara with five missiles; with these he keeps enveloping the king as the ocean the earth. His kingship perishes not in its youth, life leaves him not before his time, up to old age
® For avapadyeyam cf, AB. viii. 15, n.1. The Delbriick, Altind. Synt. p.545. jahat may constr. with ned is unparalleled. See be subj. or inj.; tbid. p. 359,
vill. 25—] The Rajasiiya [340
he lives, he lives a full life, he dies not again,’ who has for Purohita to guard the kingdom a Brahman with this knowledge.’
By the lordly power he conquereth the lordly power,
By might he attaineth might,
Who hath for Purohita to guard the kingdom
A Brahman with this knowledge,
For him are his people in harmony,
With one aspect and one mind,
Who hath for Purohita to guard the kingdom
A Brahman with this knowledge.
viii. 26 (xl. 3). This is also declared by a seer ? ‘The king all hostilities
With his onset, his might, doth overcome ’, Hostilities are the rivals who vie with and hate him; verily thus he overcomes them with his onset and his might.
‘Who supporteth Brhaspati in comfort ’, Brhaspati is the Purohita of the gods; analogues of him are the other Purohitas of human kings. In that he says ‘Who supporteth Brhaspati in comfort’, verily he says in effect ‘ Who supporteth a Purohita in comfort’,
‘Who treateth him kindly, and maketh welcome the first sharer’, (he says) ; verily thus he mentions honour for him.
‘He dwelleth in ease in his own abode ’*
(he says) ; the abode is the house; verily thus he dwells at ease in his own house.
‘For him fare is ever plentiful ’ (he says); fare is food; verily thus for him food is ever full of strength. ‘To him the peoples of themselves pay homage’ (he says); the peoples are the kingdoms; verily thus spontaneously the kingdoms pay him homage. ‘In whose reign the Brahman goeth first’, (he says); verily thus he refers to the Purohita. ‘Unsurpassed he winneth wealths ’*
! This is the only occurrence of the idea in comes distinct : as below in AB. viii. 27. AB. Cf. Lévi, La doctrine du sacrifice, 2 and 8. pp. 96 seg. ayuvamdré (not ayuvam) is viii. 26.) RV. iv. 50. 7. clearly right. Weber has ‘free from ? RV. iv. 50. 8. death of young men’. . 5 RV. iv. 50. 9. 3 The true character of the passage now be-
341] The Purohitaship [—vlil. 27
Wealths are kingdoms; them he wins unsurpassed.
‘Of his foe as of his kin’ (he says); the foe are the rivals that vie with and hate him; them he conquers unsurpassed. In that he says
‘Who maketh wide room for him that seeketh aid,’ verily he says in effect ‘Who maketh riches for the poor.’
‘The king for the Brahman, him the gods aid’, (he says); verily thus he refers to the Purohita. Vili. 27 (xl.4). He who knows the three Purohitas and the three appointers,
that Brahman is to be made Purohita. He should say for the Purohitaship
‘ Agni is the Purohita, the earth the appointer ; Vayu is the Purohita, the atmosphere the appointer; Aditya is the Purohita, the sky the appointer.’
He who knows this is chosen as Purohita, he who does not know this is rejected.
A king is the friend of him,
He repulseth the foe
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
By the lordly power he conquereth the lordly power,
By might he attaineth might
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
For him are his people in harmony,
With one aspect and one mind,
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
Bhih, bhuvah, svar, om.
I am that, thou art this; thou art this, Iam that. I am sky, thou art earth. I am the Saman, thou the Rc. Let us two unite. Save us from great danger.*
Thou art the body ; protect my body.
The plants whose king is Soma,
Manifold, with a hundred forms,
In this seat do ye to me
1 The ceremony of selection is here described samvivahdvahai is possible, but the text on the exact lines of a marriage (Weber, may mean ‘let us fare together’; of. Ind. Stud. v. 216, 882, 848, 868 ; Whitney Oldenberg, Rel. des Veda, p. 876. on AV. xiv. 2. 71) to which samvahdvahai 3 purdni appears corrupt (pur is the old form) ; refers, though Séyana does not recognize possibly it might be an irregular form, the force, and endeavours to construe it ‘let me escape from’, but, as no special with purdni as villages in the kingdom. danger is mentioned, it may be an old
Weber (Ind. Stud. x. 160) suggests tdv eh ; error for pdrayd no (glossed asmdn).
Vill. 27—] The Rajasiya [342
Accord unfailing protection.?
The plants whose king is Soma,
Which are scattered over the earth,
In this seat do ye to me
Accord unfailing protection.
In this kingdom I make prosperity to dwell,
Then I behold the waters divine.®
I purify my right foot ; I place power in this kingdom. I purify my left foot ; I increase power in this kingdom. First one, then another, I purify my two feet,
O gods, for the protection of the kingdom, to win security from danger. Let the waters for the foot-washing burn away my foe.
vill. 28 (xl. 5). Now comes the dying round the holy power. He who knows the dying round the holy power, round him the rivals that vie with and hate him die. He who blows here is the holy power; round him die these five deities, the lightning, the rain, the moon, the sun, the fire. The lightning after lightening enters into the rain; it is concealed; then men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the lightning ‘ Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The rain having rained enters into the moon; it is concealed; then men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the rain ‘ Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The moon at the conjunction enters into the sun; it is concealed; men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the moon ‘Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The sun on setting enters into the fire; it is concealed; men do not perceive it.1 When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the sun ‘Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The fire, breathing forth, enters into the wind ; it is concealed; men do not perceive it. When aman dies, then he is concealed, then men do not perceive him. He should say at the death of the fire ‘Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. Thence are these deities born again; from the wind is born the fire, for from breath it is 3 rdjadattavistardbhimantranam according to the ceremony of feet washing which is
Sdyana. accompanied by the following Mantras. ® This is used for the water brought up for = Cf. TB. ii. 1. 2. 9.
343] The Purohitashrp. [—vili. 28
born, being kindled by strength. Having seen it he should say ‘ Let the fire be born; let not my enemy be born; far hence may he hasten * away.’ Far hence he hastens away. From the fire is the sun born; having seen it he should say ‘ Let the sun be born; let not my enemy be born; far hence may he hasten away.’ Far hence he hastens away. From the sun is the moon born. Having seen it he should say ‘ Let the moon be born; let not my enemy be born; far hence may he hasten away.’ Far hence he hastens away. From the moon is rain born. Having seen it he should say ‘ Let the rain be born; let not my enemy be born; far hence may he hasten away. Far hence he hastens away. This is the dying round the holy power. This dying round the holy power Maitreya Kausirava proclaimed to Sutvan Kairici Bhargayana the king. Round him died five kings; then Sutvan attained greatness. His vow is ‘One should not sit down before the foe; if he think him to be standing, he should stand also. Nor should he lie down before the foe; if he think him to be sitting he should sit also. Nor should he go to sleep before the foe; if he think him awake, he should keep awake also, Even if his enemy has a head of stone,* swiftly he lays him low.’
8 These forms are of doubtful value and of Ai and as act. with parda adverbial. reality: cf. jagriyat here and above AB. °* A helmet like stone is Séyana’s version, but viii. 15, n. 1. Liebich (Paénint, p. 76) this seems needless; cf. Colebrooke,
takes them as 3rd plural of the 8rd class Essays, ii, 41.
AITAREYA ARANYAKA
TRANSLATION AND NOTES
ARANYAKA I
ApuHyayYa I.
Now begins the Mahavrata’ rite. Indra having slain Vrira became great. When he became great, then there came into being the Mahivrata. Therefore the Mahavrata ceremony bears the name of Mahivrata. Some? say the priest should make two recitations with the ghee-offering for that day, but the established rule is one. He who desires prosperity should use the hymn, ‘ To Agni, to this god of yours, (I sing aloud)’ (RV., III, 13). He who desires increase should usé the hymn, ‘ The guest of all your folk’ (RV., VIII, 74). For the folk indeed are ‘ncrease and therefore he gains increase.* Some say that one should not use that
1 The term mahdvrata is, Siyana points out, explained by the Taittiriya school in three ways, either makdn bhavaty anena vratena or mahato devasya vratam or mahac ca tad vratam, The Chandogas give the latter two explanations. See Taittiriya Brahmana, I, 2, 6,1, and Sayana, ad loc. For the whole, cf. Aitareya Brahmana, II, 21, 13 Taittiriya Samhita, VI, 5, 5) 33 Satapatha Brahmana, X, 4, 1, 21; 22; Let. Lex, Sv.
2 The two Ajyas recommended are RV., VIII, 74 and VI, 13 the refercnee is to the view of the Saakhayana Aranyaka, I, 2. The former is the pratyta because it is an Ajya Sastra in the Agnistoma, the latter the vatkrta because it is an Ajya Sastra in the ViSvajit (see Kausitaki Brahmana, XXV, 11). The Aitarcya holds that only the vazkr/a, VI, 1, should be employed, according to Sayana because the Agnistoma which is the prakrti has twelve Sastras, and if there were two Ajya Gastras the Mahavrata would have thirteen. VII, 1, which is the Ajya Sastra, is also at the same time a Admya dyjyasastra used by those who desire proper food (see I, I, 2).
2 This is the rendering adopted by Max Miiller from Siyana, who explains that Vaisyas making large earnings offer much taxation (Aaram api bahulam prayachanti, which Max Muller takes as ‘ increase their capital ’, but this is in view of prayachanté (Sayana on Aitareya Brahmana, VII, 29) hardly possible). Perhaps it would be possible to translate : ‘ For he (Agni) is the increase of the folk and so he (the sacrificer) becomes prosperous,’ but it is probable that the commentator has preserved the correct rendering, though of course in the original the uso vifo is in the genitive. For taxation, cf. Fick, Die sociale Gliederung, pp-79, 80; Rhys Davids, Buddhist India, p. 48; Apastamba Dharma Sutra, II, 10, 26,9, &c. Already in the RV., I, 65, 7 (see Oldenberg, 5. 8. Z., XLVI, 56, and Pischel, Vedtsche Studien, I, xvi) the king devours the rich. In a series of passages (XI, 5, 7,15 XII, 5, 4, 24; XU, 1, 5,43 V, 4, 2, 3) in the Satapatha Brahmana, cited by Winternitz (Gesch. der indisch. Litt.,1, 173,174) the king receives the people, save only the Brahmins, as his food, because they pay him taxes. So often in the epic the exactions of kings are mentioned, cf. Hopkins, India Old and New, pp. 249, 243) 0-33 Keith, Sankhdyana Aranyaka, p. 68. «
KEITH M
162 AITAREYA ARANYAKA 11)
hymn because there is in it the word ‘guest’, and a guest is liable to go begging *. But (Mahidasa *) said that one should use that hymn. For he, who becomes good and attains excellence,® is indeed a guest. For him who is not so men do not deem worthy of hospitality. Therefore one may by all means use that hymn. If he docs use it, he should place first the tristich, ‘T'o him, best Vrtra-slayer, are we come’ (RV., VIII, 74, 4-9). For eager for this day they worship the whole year,
4 Siyana renders: ‘Te who uses that hymn becoming poor has to go begging in other people's houses,’ which is clearly wiong. or the constiuction (II, 3, 5), cf Delbruck, Adffndische Synlax, pp. 420 Sq. 5 Speyer, Vedische und Sanshkp it-Syntav, § 217; Whitney, Seuskrit Grammar, § 984. ‘The word iSrara in this sense becomes sometimes stereotyped in form, ef. Tarttiniya Samhita, II, 1,1, 3 (cited by Webcr, ind. Stud., XM, 172) with Kathaka Samhitd, XII, 5; 8. It is a construction peculiarly common in the Brahmanas and disappears later.
It will be scen that in the text throughout pada bhavaté and so forth have been printed, m being in every case when final save at the end of a sentence, altered to anusvdra, and further, in all cases where #2 occurs as the end of the first member of a compound (c.g. sam?) mis used. It is clear that, in a text of the Biithmana period, before mutes generally the appropriate nasal should he used; before y, 4,7 caather anustiara or those semivowels nasalized ; and before 7, ne anusvara, With wz im pausa (sce Whitney, Surshs it Grammar, §§ 212, 213; Wackernagel, .1//- tndische Grammiatih, 1, 3335 3345 Macdonell, eda Grammar, pp. 3, 6S), but this course mercly adds to the unnecessary difficulties of the Devanagaii script (the continual use of which is an unfortunate necessity), and I have followed most editors, including Prof, Macdonell in his Brhaddevatad, in using anusodra before mutes, scmmivowels and sibilants, as allowed by Panini, VIE, 4, 9, and approved by Whitney, §§ 71, 73. The practice of wnting 7” before labials while using auusvira before the other mutes is convenient but ogical, and has not been followed. I have also written ¢/ for coh of the MSS. (with many exceptions) except where oc represents an assimilated letter +¢4. It is no doubt the case that cA in Sanskut 1s rarely, if ever (Wackeinagal, «eindische Grammatik, 1, 155, allows puccha as representing th, but Dr. Scheflelowitz icjects the view), a representation of any save a conyunet consonant in Indo-Germanie (either s+4h or (as Dr. Scheftelowitz, in his forthcoming Zur Stanmbilduny in den indo-ges manischen Sprachen, tries to prove) s+h, normally), But there is no proof that «4 represents this more properly than ¢/ (the fact of position is of no importance), and the use of cch for the simple letter prevents any distinction between ¢. g- t+ch and ch alone, For this reason I follow Aufrecht (in his Aeveda), Bloomfield, v. Sehiocder, Knauer (see his A/inava Crhya Siitia, pp. XXXIV, XXXV, with all lis MSS.), Macdonell, and others, in writing ¢/ for the simple letter. Lévi, Whitney’s and J.anman’s use (in the 7rasslation of the Atharvaveda) of ch even for ¢+¢h (lor §) is the opposite extreme (cf. Prof. Macdonell, J. 4’. «1. 5, 1997, P+? 105).
5 ‘The text has only: ‘Ife said.’ Sayana explains by atéthipadatatpa) yabhipnah siddhanti. Clearly it must be Mahidasa Aitareya. Cf. 17, 3, 5) 0-43 Ill, 2, 6, n. 13.
6 Tt is not obvious how adzhs/ is thus interpreted. Sayana interpicts dhavale as sanmargavarti bhavati. Max Muller says one would cxpect yo va ataté (cf, Maedoncll, Vedie Grammar, p. 126; bnt sce Hopkins, 4. J. /’., XIV, 12), and suggests that the obtaining of distinction is probably derived from ave above in atith?, Another explanation secms possible. 2a in the Brahmanas has in composition the sense ‘ obtain’ (cf. Sayana’s rendering —dhifim p) apnoti—of Aitarcya Brahmana, III, 23, 3) Yat according to the lexicographers has the same sense, so that here yo vaé bhuvatz is perhaps explained by yah Sresthatam atnute. Kamam below is aheady found in Mantra, cf, Delbiuck, Alfindische Syntax, pp- 184sq. For the duty of hospitality, cf. Taitturiya Upanisad, II, ro. :
= ee TRANSLATION AND NOTES 163
and now they draw nigh to it. The next three tristichs’? begin with anuslubh verses. Now the gaya/ri verse is drahman,’ the anus/ubh is Vic, and so he unites Vac and Brahman. He who desires glory should use the hymn, ‘Agni is aroused by the fuel of the folk’ (RV., V, 1). He who desires children ® and cattle should use the hymn,” ‘ The wise sacrificer has been born’ (RV., U, 5).
7 The Sankhayana Aranyaka, I, 2, ignores vv. 13-15 of RV., VIII, 74, which form a dinastuté of Srutarvan Arksya. The reference here shows clearly that the Aitareya takes the sainc view of these verses. Verses 8, 9, 11, 12 are in gayalr?, 14, 15 in anustubh.
® Sayana gives as reasons for these identifications that the parabradma is set forth by means of the gayatvi (KV., ILI, 62, 10), and that, like this avzsfubh, Vac has four forms (KV., T, 164, 45; Niukta, XII, 9, &c.; Z.D.M.G., XXXIX, 58), (fard pasyanti madhyamd vatkhar 7, Vater, see J. 4.0. S, XXII, 69; Mallinatha on Kumiarasainbhava, II, 17). There is no reason to suppose that the ‘dentification of Vac and avustubh and gayatit and drahman has any basis beyond mere fancy ; for different identifications, cf J. fl. O.S., XVI, 39q. The original sense of brahman (so throughout to contrast with Brahman, the god) must clearly have becn prayer or spell (ef. II, 3, 8), the two ideas blending indefinitely since the prayer could be regaided as a spell and vice versa (Oldenberg, Aedigion des Veda, p. 315). Deussen’s view of brahman (Allg. Gesch. der Phil., J, 1, 241 8q) as ‘der zum Heiligen, Gotthchen einporstrebende Wille des Menschen’ is quite untenable, see Winternits, Gesch. der tndisch Litt, J, 211, 212, That Vac is dpahman was the doctrine of Jitvan Sarlint and it is sect forth by Yajnavalkya, Brhadaranyaka Upanisad, LV, 1, 2, and the identification is developed in the late Logos doctiine. Cf. also Tandya Mahabrahmana, XX,14, 2; Chandogya Upanisad, VIL, 2, 2; Ifophins, Zndia Old and New, p.1475 n. 1, with whose view of the slight importance of the Logos doctrine in this form I agree.
% Siyana concludes his commentary on this Khanda by explaining that, though by the godohananyaya (ef. for another myaya on this, Mimiamsa Sitra, TV, 3, 10) the Admyastti&las are intended primarily for the gaining of desired results, nevertheless they make up the sacrifice and do not leave it imperfect, on the principle Aamyena nityasiddhih, Vhis nyuya arises, he eaplains, from the rule on the new and full moon sacrifice, camasenapah pr anayed godohanena patuhdmaryea, wheie as the sacrifice can be cairicd out camaseia, the godohanena 1s merely Pin sirthalvam (see Jacob, A/axims, 3rd serics).
W” Jn the references in the translation to the RV., where no line iy mentioned, it is to be understood that the whole hymn as accepted by the Aranyaka 1s meant. When only speuial verses are meant their numbers are given,
tt For the Santi verses and their authenticity, sec Crit. Note. The verse in S fatadharant is RV., II, 26, 9; dqvadams, UI, 43,335 am Aone, VIII, bi, 0; bhadram, X, 20, 13 Sam no Mitrah, J, 99, 9. S#td@ occurs in Tattuiya Aranyaka, 1, J, cf. I, 21; 31, as fiat nah Séntamad bhavantt \ divya dpa dsadhayah \ sumrdiké Sarasvati (so acecnted in the Anandasrama ed.), and as here in that Aranyaka, 1V, 42; Latyayana Srauta Sutra, V, 3, 2 (with v. 4 sayndasas). ‘The Atharvaveda, VI, 68, 3,”has in the last pdda, ma te yuyona samdvSas ‘may we not be separated from thy sight’, which explains the ongin of the quite unintelligible vyowa." “Lhe veise fac caksur occurs also in Taittniya Aranyaka, LV, 42, where will be found RV., IV, 31, 1-3- For osthdpr’, cf. IT, 2, 5, n.
In the Sankhayana Gihya Sitra, VI, 4 and 5, verses are given to accompany the recitation of the Samlhitas (Sankhayana Aranyaka, VII, VID), and the formulae are placed at the beginning
® Cf, also v. Schroeder, Die Tudinger Katha-Handschriften, p. 115, and the Santi prefiacd to the Kausitahi Upanisad in the Anandigrama ed. M 2
164 AITAREYA ARANYAKA ar
- Ile who desires proper food? should use the hymn, ‘Agni men kindle from the twigs with splendour’ (RV., VII, 1).2 For Agni is the eater of food. In the other chants accompanying the ghee-offerings men approach as it were more slowly to Agni, but here they come upon Agni at the very beginning ; at the very beginning he® obtains proper food, at the very beginning they smite away
of the text in the Aranyaka thus: 7/ay vadisyame Satyam vadispyamt \ adabiham mana isiram caksuh \ stiryo jyotisam Srestho \ dikse ma md himsih\ Other verses are rescribed to precede adabdhamt, &c., in the case of the éakyaris and of the Mahiavrata, the Mantha (Sankhayana Aranyaka, IX), &c. In Khanda 5 ate given the expiatory formulae: uditah fukriyam dadhe \ tad aham stmani dadhe\ and then other differing formulae (see Oldenberg’s ed., pp. 163 sq-, and S. Behe, XXIX, 145 5q.) Oldenberg renders ud itah, &c., a8 ‘trom here I take out the brightness (?)’, but I would much rather take adéfah (and the version in the Anandagiama ed., p. 295, accents guiitah) as ‘He, arisen, gives forth brightness. “That (brightness) I appropriate to myself’, referring to the beneficial and pufying effects of the 1adiance of the sun (cf, Macdoncll, Vedic Mytholary, p. 31). Oldenberg also takes sizvyo, &c., as predicate to adahdhamt, &¢., which is hardly necessary. ‘The phrase sarvah, &e., probably means, ‘1 arise whole (possibly with a suggestion of sales, i. ¢. complete, perfect, healthy), with breath, with strength; may prosperity attend me; may the pods attend me.’ The assertion, w#/ssthdmz, may be based on the magic principle exhibited in faith-cures. The other clauses offer no difficulty, but d2ain, &c., is obscue. Add (unaccented in Kk) may be nom, to uparpried, namah being interjected, but this is very unlikely, as age ii occurs alone (see Crit. Note). It may be, ‘ Honour (to thee), O Agni, and oblation,’ but this is merely possible.
In the Minava Srauta Sitra, IL, 1, 2, 36 (cited by Bloomfield, Vedre Concordance, pp. 40%, 484*) occurs: adabdhas caksur aristam manah sitryo jyolisam Sresthah dikse mai md hisit satapd, which illustrates the position here of caksuh, Tn Tarturiya Samhita, IIT, 1, 1, 2: dikse ma ma kasth occurs. The exact words used here are found in Sankhiyana Aranyaka, VII, 1; 1X, 1.
1 Sdyana explains ammadya as a compound of ana and ddya. Max Miller follows this view, cf. Monier-Williams’ iéc¢. s.v. adya. But it is surely preferable all through to take it as an abstract of annada, an cater of food, with the sense ‘eating of food’ which passes into the idea ‘food’, or ‘proper food’, as annada has the force of fa healthy man’. For the formation see Whitney, Sanskrit Grammar, § 1212. Oecrtel, on Jaiminiya Upanisad Brahmana, I, 11, 10, renders ‘ food-eating *.
2 Siyana points out that the hymn is both a nitya and a kamya hymn. It is hardly correct to say, as Max Muller docs, that it is an obligatory part of the sacrifice, since, as we have scen in T, 1,1, the himyastiktant are sufficient to complete the ceremony. What Sayana means is that it 1s both the nommal form and also a form for a special purpose. He compares tho use of dadhr in the Agmhotra both as normal and where strength 1s desired, and the use of 4A4adisa in the Agnisomiyapasu rite as normal and when might is wished, The possible forms then are: (1) this hymn as normal; (2) this hymn as annddyakama; (3) any of the other Admyasiuhtant enumerated in I, 1, 1. In RV., VIII, 1, vv. 1-18 are in vird7 metre, the rest in ¢ristubh, which explains the reference to these metres below.
3 The distinction between ‘he’ and ‘they’ is no doubt deliberate. ‘He’ corresponds to annadyakimah and ‘ they’ to dgachanti. Sayana explains the singular by yajaminasanghah, but ths is unnecessary. Max Muller renders ‘he’ in each case. KR reads sadyah, which is a coirection, probably of his own, for the sanndyak of most of the MSS. including S'S?S*, but is of course most unfortunate. /va is almost equivalent to eva, cf, Delbruck, Altindische
-I, 1, 2 TRANSLATION AND NOTES 165
evil. Because of the words (RV., VII, 1, 15), ‘with moving of the arms they bring to birth‘ Agni,’ the hymn has the word ‘birth’ in it. Verily the sacrificer is born from this day, and so the hymn has the word ‘birth’, There are four verses (in the /ris{ubh), cattle are four-footed, the verses serve to win cattle. There are three verses (in the wrd/), these are the threefold worlds, the verses serve to gain these worlds, ‘These two verses form a support. Man has a double support, cattle have four feet. The hymn places the sacrificer with his double support among the four-footed cattle.* The verses if said straight on number twenty-five. Man consists of twenty-five elements. Ile has ten fingers, ten tocs, two legs, two arms, and the trunk is the twenty-fifth. By this hymn he adorns the trunk, the twenty-fifth, Further, this day (of the sacrifice) is twenty-five, the s/oma hymn ‘® of this day is twenty-five, like is brought about by like. So the two are? twenty-five. By repeating the first thrice, and the last thrice, the verses
Syntax, p. 4773 Speijer, F redische und Sanskru-Syntax, § 230, and Scheftelowitz, Die Apokryphen des kgveda, p.79, who calls this use late, hardly corrcetly. Cf. TI], 2, 6; II, 1,2; 6, 1; Aufrecht, Aitareya Brihmaya, p. 430% I think that 2z@ must origimally—or at any rate quite carly— have had a sense approaching more or less to eva. Cf. RV., I, 148, 3: (dn tt prehkantt nd siméd vt prohaté svéneva dhiro mdnasd ydd dgrabhit, The sense is hardly ‘by bis own mind alone’, as Oldenberg (5.2. Z., XLVI, 164) takes it. ‘The phrase is softened by za, just as metaphorical phrases are softened by guas?, &c. in Latin (Berger, Siylistique Latine®, p. 140). This sense appears clearly in III, 2, 6: vivbrahmanam tvopodaharat. ‘Vhis avoids amendiment to eva as proposed for the KV. passage by Oldenberg. So in RV., IV, §, 8: tar iva, See also Eggeling, 8. B.#., XPALM, 375, 9. 3, on Satapatha Bidhmana, X, §, 3, 1, ‘Sayava secms to take “iva” here in the sense of “eva”, as indeed it often has to be taken, especially in negative sentences’ The real sense is clearly seen in phrases like fy ataram iva kriyante, Aitareya Brihmana, IL, 48, 4. See also n. gs on Il, J, 2, Som Brhadaianyaka Upanisad, IV, 2, 2, for the Kanva teat eva, the Madhyandina has iza explained as eva by the commentator (Max Miiller, S. 2. #., XV, 159, n. 3); ibid., IIT, 9, 28, 5; for the Kanva iva var, the Madhyandina has z# va? (S. 7. £., XV, 150, 0. 5’. ‘This use is not found in independent passages of the Sankhiayana Aranyaka, where in V1, 10, eva takes the place of zva in Aitareya Aranyaha, HI, 2,6. Cf. also Oldenberg, 2. 2. Af. G., LXI, 824 94.
4 Siyana is probably correct in taking jarayanta in a timeless or present sense. Cf. Whitney, Savske2t Grammar, § 9303 Avery, J. 4.0.5. X41, 326-361.
5 The hymn has two metres and in one of these metrcs four fect; man has two and cattle four feet, and the umton in the hymn produces union in leality. catusfdtsee occurs also in Aitarcya Brahmana, VI, 2, 7, where the whole phrase occurs with “niddh. Yorcatuspadih pasavah cf. Satapatha Briahmana, XH, 2, 2, 20, and often in the Gopatha Biahmana, The whole phrase is also identical with Aitarcya Brahmana, JI, 31, 13, &e-
6 For this sec I, 1, 4; JI, 3, 4; Sankhayana Aranyaka, I, 1. The reference is to the pancavimsa stoma in the Protha Stotra corresponding to the Mahaduktha.
7 The plmal is explained by Sayana as due to the res being thought of and not the hymn, but here the ‘attraction’ of the predicate is an adequate explanation, since such examples of carelessness are very raie. Cf., however, RV., III, 6, 3, where Oldenberg (S.B.., XLVI, 24, 6) refers yajittyasah to Heaven and Earth; RV., Hl, 5, 6 (bid., 204); RV., VII, 93,7: yal sim dgas cakyma tdt sti nna tdd as yamaditih Si$rathantu\ where Agni and perhaps the other
166 AITAREYA ARANYAKA I, 3, 2-
become thirty less one, that is equivalent lo a vray verse minus one syllable. For in the small (womb) seed is deposited,* in the small (heart) the vital spirits, in the small (stomach) food is placed. So (the raj small by one) serves for the obtainment of these desires. He who knows this obtains those desires. ‘The verses include also the drhaf metre” and the 7/rdj metre, and the perfection of that day. ‘They also include the anus/ubh metre,’? for the chants accompanying the ghee-offerings depend on anustubhs.™
- ©The Pratiga! should be in the gayatri metre,’ some say,? ‘for the gayaire is brightness and splendour and thus (the sacrificer) becomes bright and splendid.’ Others say, ‘The Pratiga should be in the sah metre, for the usurh is life
Adityas are in the mind of the poct. Tbid., X, 83, 47 (altered in A‘valayana Gihya Siitia,
I, 8,9), &rdayane is used of a man and wife, Tn Martriyaniya Samhita, 1, §, 12, sr/dvahaz
is used of the yods, cf Aramivahat in 1V,1, infra, Cf. too the verse cited V, 2, 2, gaye 0
Mitravarund kar tanc{am and Atharvay eda, XIV, 1,39, with Whitney’s note. Cf, Delbinck, A/é-
dische Synlary p.1025 Speijer, Saushrit-Synlax, § 26,n.; Oldenberg, 7. D.4L GC, XXXIX, 62,0. 1. ® Sce I, 3, 7, where this recurs.
2 ‘The verses taken together make up cightcen 2yay verses (it is not necessary to assume the repetition of the fist way thrice as docs Max Miller), and = seven tristubh verses. Repeating thrice the last (aasfubh, aud taking away cight syllables from each verse, we reach ninc brhali verses plus nine sets of eight syllables which taken all together give two érhadi verses, Cf, Sinkhiyana Aranyaha, T, 2.
10 ‘The first verse, though called vay in the Anukiamani, is really a verse of thiity-tlree syllables, and by the doctrine that one or two syllables make no difference, it can easily be regarded as an anustubh of thity-two syllables. The ace. is due to the force of abAi, cf. janitvdme abhi sdmbabhiitha, RV., X, 18, 8 as explained by Whitney, A.J.P., XU, 297, and Geldner, Hedtsche Studren, VI, 306, Later Vbki poverns the acc., sec Hopkins, Great Epic of /mdia, pp. 2655 473 Vor the exact sense of abhi, cf. abhi sametnuté, Satapatha Biaihmana, X, 2,4, 1 with Egyeling’s note; Aitareya Buahmana, III, 22,6: wrajaye dasinine abhisampadyedam, and elsewhere in the Brahmana and Siitra literature.
I Ajya here, as above, must mean Ajya Sastra as Siyana takes it. The reference is to RV,, IH, 13, which is an anustubh hymn and is the Ajya Sastra of the Agnistoma.
1 After the eating of the r/ugrahas and the recitation of the Ajya Sastia comes the Irfvedevagraha and the Prauga, In the prahrti, the Agnistoma, the Piauga consists of seven “ycas, comprising RV., I, 2, and 3, ascribed to the poet Madhuchandas ; so in Kausitaki Biahmana, XV, §. The Attarcya Aranyaka keeps these /ycas for the Praiiga; in the Sankhayana there is used a sct apparently of seven é7cas (RV., VAT, gt, 1-3, 4-6; VII, 61, 1-33 TV, 43,1-35 IV, 23, 1-33 IV, 55, 1-3; VII, 95, 4-6), in the fvfvdk metre, ascribed to Vamadeva chatrinnyayena, though only three are his (Govinda on Sankhayana Santa Sutra, XV, 8,10). The series of deities, Vayu, Indra-Vaynu, Mitra-Varuna, ASvinau, Indra, Visvedevah, Sarasvati, is the same as in the original treas of RV., I, 25 3. There can be no doubt that the Sjhkhdiyana version is the later. The order of the gvahas is different in Katyayana Srauta Sitra, IX, 13, 33. For the metres and their relation to the savanas sce Bergaigne, Journal Asiatique, XIII, 166 sq.; Bloomfield, /. 4.0.5., XVI, 4 84-5 Oldenbeig, S. 2. #., XLVI, 301.
2° The érats(ubha Prauga is preferred in the Sankhayana, but nothing is there said as to the reason here given, while arguments for the gayatra are there mentioned, which here are not used. ‘This adds another reason for regarding the Sankhayana as the later version.
a ae ee TRANSLATION AND NOTES 167
and so (the sacrificer) wins life’ Others say, ‘The Praiiga should be in the anusiubh metre, for the anus(ubh is valour, and so it serves to obtain valour.’ Others say, ‘The Pratiga should be in the Zrhaé?, for the drha/i is prosperity, and so (the sacrificer) becomes prosperous.’ Others say, ° The Praiiga should be in the pankté metre, for the pankt’ is food and so (the sacrificer) wins food.’ Others say, ‘The Pratiga should be in the /rés/ubh metre, for the frisivbh is strength and so (the sacrificer) becomes strong.’ Others say, ‘ The Praiiga should be in the jagali metre, for cattle 3 are like the jagafi and so (the sacrificer) acquires cattle.’ But (the sacrificer) should take a gava/r? hymn only. For the gava/ri is brahman,s and that day is drahman, and so through érahman is brahman commenced? The hymn should be one by Madhuchandas. For Madhuchandas desires ® honey for the singers and so he is called Madhuchandas. Now food truly is honey; all is honey; all desires are honey; therefore if one recite the hymn of Madhuchandas, it serves to obtain all desires. Ie who knows this obtains all desires. Now this Praiiga in the one day form? is perfect# Much indeed on that day is done that is forbidden,® and (the Pratiga) is the atonement.” Now atonement
3CfT,1,2,n.§. The point of resemblance is the number of fect. Sec Taittiriya Samhita, WJ, 2,9,4; VI,1,6,23 Aitaeya Brabmana, J, 21, 153 28, 11. Elsewhere the guyatrr is connected with avdfaphih pasavah, Jaimintya Brahmana, THI, 2403; Tandya Mahatuahinana, UT, 8, 2, or pasavah are punktih, Artareya Brihmana, JT, 23, 5-
4Cf, J, 1,1 acd fin.
8 The day is dvahman because it causes men to attain 4rahman. ‘This passage appcars to be quoted or referred to in Sankhayana Aranyaka, I, 2: érahma ve ehaho (2) brahmaitad ahar brakmanaiva tad brahma samardhayaty. Seel, 2,2, tufra.
6 Siyana so takes thandati. The compound may tather have meant ‘ praising honey’, as the Naighantuka, ITI, 14 vives chandatt as an equivalent of arcate and cf, also RV., VI, 11, 3 when chenda occus; OF possibly ‘ winning honey’, cf Winternitz (Gesch. der indisch. Litt, 1, 146, n. 3), who takes the meaning of /chand as ‘pefallen, befriedigen, oder befallen machen". Cf. also Wackernagel, Altindische Grammatih, 1,154; Macdonell, Vedte Grammar, p. 31,0. 35 Weber, Lud. Stud., VIL, 4 84-5 8 to the connexion of chandas with shandat?, which if real would be natural as giving 4 basis for the meaning of chasdas as right time (cf. Aes, ‘foot,’ ‘scansion,’ &c.). W/chand and 4/chad ‘cover’ are not separated by the Indian yiamimarians, but are of very doubtful connexion (Whitney, A’oots, E65 PP. 49s so; Ryder, /. 4. Ou SX NIN, ws Weber, Ind. Stud., XV 11, 239): Madhuchandas appears 1n Kausitaki Brahmana, XXVHI, 2; Aitareya Brahmana, VU, 173 Brhaddevata, V1, 126; Il, 573 Sankhayana Srauta Sitra, 8c. For fad yad, &c., cf. Delbniick, Altindsche Syntax, } 575:
7 ‘The Agnistoma, which is the prakyti of the Visvayit and that of the Mahavrata, is a one day sacrifice. Cf. Sabbathier, Agu7sfomea ; Caland and Henry, 7) Agudstoma.
® Because, Sayana says, it can casily be performed by remembering the Agnisfoma, which it exactly follows. This passage is repeated in I, 2, 1, &c.
9 Max Muiller renders ‘to be hidden’. Sayana says: Sésfarr nintraniyam varjaniyam. The reference is clearly to the Lisinrtyabahubhitamaithunabrahmeciripuyscalisanpravaddaysan (so R; S has what is better: ddsivy (? v2) vrttabatumaithuna’) ; sce V, 1, §, i.e. the popular
part of the old ritual. © This is perhaps better than Max Muller’s ‘and has to be atoned for (by recitation) ’.
168 AITAREYA ARANYAKA I, 1, 3-
is rest, and at the end (of the sacrifice) the sacrificers rest on the atonement of the one day (Piaiiga)" as their rest. He rests who knows this, and they also rest for whom the Hoty priest, who knows this, recites this Praiiga.
- (There is the word ‘ready ’ in the verse,) ‘Come hither, O Vayu, conspicuous; these Soma draughts have been made ready’ (RV.,I, 2,1); this day indecd is ready for the sacrificer and for the gods. Truly the day is ready for him who knows this or for whom a Hotr priest who knows this recites. In the verse, * Indra and Vayu, these draughts are poured forth, come to what is prepared’ (RV., I, 2, 4), by ‘ prepared ’ (niskr/a) he denotes what is ‘ well prepared’ (samskria)2 Indra and Vayu approach what has been well prepared by him who knows this or for whom a Hotr priest who knows this recites. In the verse, ‘Mitra of holy might I summon (and Varuna) who make perfect? the oil-fed rite’ (RV., I, 2, ac), spcech is the oil-fed rite. Speech is his who knows this or for whom a Hotr priest who knows this recites. In the verse ‘ Aévins, (accept) the sacrificial offerings’ (RV., I, 3, 1°); the sacrificial offerings are food and this serves to gain food. The Aévins go to the sacrifice of him who knows this or for whom a Hotr priest who knows this recites the verse, ‘Come hither, ye whose path is red’* (RV,, J, 3, 3). In the verses, ‘Indra of bright splendour, come hither ; Indra impelled by prayer, come hither; Indra hastening, come hither’ (RV., I, 3, 5°3 6"; 42) he recites, ‘Come hither, come hither.” Indra goes to his sacrifice who knows this or for whom a Hotr priest who knows this recites. The All-gods come to the call of him who knows,
It is a curious inversion of ideas by which the old popular nites retained no doubt reluctantly in the ritual become regarded as improper and needing atonement.
1 Max Muller takes pratisthaikahah ay separate from $an/yam, but suggests that e&i@iah may go with Sdndyam, This certainly seems better, as it avoids the identification of ekdkah and $antth. ‘At the end’ refers to the fact that the Mahavrata is the last day but one of the Sattra. For pratistha as a medical term, sce Hoernle, J. A. A. S., 1907, ps 14
1 From niskrta comes the Vedic 7skyti according to Bloomfield, 7. 4. 0.S., XVI, xxvi. For samskria as ‘well-cooked’, sce ‘Thomas, J.R.A.S., 1904, p. 7485 Kirste, J RAS, 1905, p» 353. Vor ¢y and 4/i/, cf, Oldenberg, 5. 2. E., XLVI, 2-4. For avam above, which as against a/am, V, 2, 3, is a sign of early date, cf. Wackernagel, Altindische Grammatik, I, az1sq.; Macdonell, Fede Grammar, pp. 43 54- alam already appears in the Atharvayeda. ‘The syntax is normal, see Delbi uck, Alindische Syntax, pp. 146, 147. Sayana, probably correctly, explains that the hymn has the word aram because the day is aram, not vice versa. The use of vaz favours this.
1 Sayana interprets saddantd cither as dual or as equivalent to sddhayantam. In the original, the Adda has Varunag ca 7 isddasam (cf, Pischel, Vedische Studien, 111, 190).
3 'Lhis is the most probable interpretation of Rudravartani, Pischel, Vedische Studien, I, 53, but cf. IL, 71; Macdonell, Vedic Alythology, p. 49. Others take as ‘ whose path is terrible’. Sayana rendcrs ‘whose path 1s like that of Rudra unobstructed’, According to R’s division, here and above, dha must be taken as ‘Ile says’ (the verse), but the position of asya is hardly possible and the later examples show conclusively that @ 4a goes with what follows, as it is taken in S.
-I, 2,1 TRANSLATION AND NOTES 169
or for whom a Hotr priest who knows recites the verse, ‘ Ye All-gods, protectors, supporters of men, come hither’ (RV., I, 3, 7). In the verse, ‘Ye givers, (come to) the libation of the giver’ (RV., I, 3, 4c), he means the libation of every giver. Whatever a man wishes when he recites this verse, that wish the gods fulfil, ‘f this he knows or if for him a Hotr priest who knows recites. In the verse, ‘May the holy‘ Sarasvati accept our sacrifice, she that is rich in prayer’ (RV., I, 3, 10), speech is denoted by ‘rich in prayer’. Specch is his who knows this or for whom a Hotr priest who knows this recites. When he says, ‘May she accept our sacrifice, he means, * May she bear it away.’ These verses if said straight on number twenty-one.’ Man consists of twenty-one elements. He has ten fingers, ten toes, and the trunk is the twenty-first. By this hymn he adorns the trunk, the twenty-first. By repeating the first thrice and the last thrice the verses become twenty-five. The trunk is the twenty-fifth, and Prajapati is the twenty-fifth. He has ten fingers, ten tocs, two legs, two aims, and the trunk is the twenty-fifth. By this hymn he adorns the trunk, the twenty-fifth, Further the day (of the sacrifice) is twenty-five, the sfoma hymn of that day is twenly-five,° like is brought about by like. So the two are twenty-five.
ADHYAYA 2.
The two tristichs, ‘Thee like a car to aid us’ (RV., VIII, 68, 1-3), and, ‘This juice is poured, O Vasu’ (RV., VIH, 2, 1-3) are the first and second of the Marutvatiya hymn.’ Both are perfect in form as belonging to the one day ceremony.2 Much indeed is done on this day that is forbidden, and (the Marutvatiya) is the atonement. Now atonement is rest, and so at the end (of the saciifice) the sacrificers rest on the atonement of the one day (Marutvatiya) as their rest. He rests who knows this and they also rest for whom the Hotr priest, who knows this, recites this Marutvatiya. In the verse, ‘Indra, come
‘ Probably the original form was pavakd, Amold, Vedic Metre, p. 1433 Wackernagel, Altindische Grammattk, 1, xi; Macdonell, Vedic Grammar, p. 110.
§ Cf.J, 1, 2 ad fin.
6 The sfoma peculiar to the Mahivrata is the pateavimsa stoma in the rayana melody in the Prstha Stotra corresponding to the Mahaduktha, Sankhayana Srauta Sitra, XVII, 7, 33 4- The explanation of Prajapati as twenty-fifth is variously given, cf. Fricdlander’s note on Sankhayana Aranyaka, I, 1, and see also below, I, 2, 4.
1 ‘This is the first Sastra at the midday pressing. The pragathas uscd are made up of two verses expanded (Sayana: yasminn redvayasamithe pragrathanena trcah sampadyate so yam pragathah). The dhayyas are interpolated verses to fill up the Sastra. For the terminology, pratipad and anucara, see Hillebrandt, Astual-Lilteratur, P. 103. For uktha below, see Eggeling, S. B. &., XLI, xii-xv.
2 Sce I, 1, 3.
170 AITAREYA ARANYAKA I, 2, I-
nigher, with thy strengths preserve thy singers’* (RV., VIII, 53, n=6), (there is 4 the word ‘singers’); this day indeed is a hymn, and being possessed of a hymn, the form of this day is perfect. (There is the word ‘hero’) in the verse, ‘ Lct Brahmanaspati come forth, hither the hero’ (RV., I, 40, 3°); the form of this day indeed is perfect as endowed with strength. (There is the word ‘heroic might’) in the verse, ‘ Rise up, O Brahmanaspati ; heroic might’ (RV., I, 40, 1", 20); the form of this day is perfect as endowed with might. (There is the word ‘hymn’) in the verse, ‘ Now doth Brahmanaspati proclaim the hymn of praise’ (RV., I, 40, 5); this day indeed is a hymn and the form of this day as endowed with a hymn is perfect. (There is the word ‘slaying Vrira’) in the verse, * Agni, the slayer of Vrtra, will bear’ (RV., Il, 20, gsc); the slaying ° of Vrtra is a characteristic of Indra, this day is Indra’s, and Indra’s is the form of this day. (‘There is the word ‘strong ) in the verse, ‘Thou art strong by insight, O Soma, thou art mighty in thy might and greatness’ (RV., J, 91, 28c); might indecd is a characteristic of Indra, this day is Indra’s, and Indra’s is the form of this day. (There is the word ‘strong’) in the verse, ‘They fill full the waters; they lead forth the strong one® like a horse for rain’ (RV., I, 64, 6°); strength indeed is a charactenstic of India, this day is Indra’s, and Indra’s is the form of this day. Further in that verse, ‘They milk the thundering never-failing spring’ (RY., I, 64, 6), (there is the word ‘thundering’); thundering indced is a characteristic of Indra, this day is Indra’s, and Indra’s is the form of this day. (There is the word ‘ great’) in the verse, ‘To great Indra’ (RV., VIII, 89, 3); what indeed is great, is large, the form of this day as endowed with largencss is perfect. (There is the word ‘great Yin the verse, ‘Sing a great song to Indra’ (RV., WITT, 89, 1); what indeed is great is large, the form of this day as endowed with largeness is perfect. (There are the words ‘was in the way of’ and ‘stayed not’) in the verse, ‘No one was in the way of,7 none stayed, the chariot of
8 Siyana takes pvasitiy as a noun sania acya.
4 This 1s, I take it, the meaning. The verses contain words because the day has certain qualities. Tt is also possible to invert the relation, and derive from the epithets in the verses the qualities of the day, but the position of the verse in the sentence points to the former interpretation as slightly the more probable, and that view is supported by Sankhayana Aranyaka, IJ, 3 ad fin. : mahatead hy ctad ahah. The literal version is ‘As to the words, &c.’
’ The argument scems to be (1) P'rtrahd occurs in the verse, because (2) Indra is Vrtrahe ; and (3) the day is Indra’s. Possibly it may be, because the word Vrtrahd occurs, therefore,
India is I’r/raha, and this ts Indra’s day.
6 rayinam means Shaving food’ according to Sdyana. It clearly meant originally ‘having encrgy’. Cf, Oldenberg, 5.2.2, XLVI, 18 and Index, s. v. gaja; Pischel, Vedesche Studten, 1, 10, 45.
7 Siyana renders farydsa as svartham na calitavdn and na riramad as tena rathena ramanam api Sabur na krtavdn, and paryastavat as lokintaragamandya paritascalanavat, It is difficult not to believe that this abourd interpretation, which is that of the Aranyaka, was
-I, 2, 2 TRANSLATION AND NOTES 171
Sudis’ (RV., VII, 32, 10); the form of this day as endowed with the terms paryasta and rant is perfect. He recites all the Pragithas to obtain all the days, all the Ukthas,® all the Prsthas,® all the Sastras, all the Pratigas, all the pressings of the Soma.
- He recites! the hymn, ‘Fair has been my effort, singer; slayer of truth’ (RV., X, 27). True, indeed, is this day and perfect its form as endowed with truth. This hymn is composed by Vasukra. Vasukra indced is érahman, and this day is drahman. Thus by drahman is brahman commenced. Tere they ask: ‘Why then is the Marutvatiya Sastra commenced by Vasukra’s hymn?’ Because no other than Vasukra produced? a Marutvatiya Sastra nor separated it. ‘Therefore by the hymn of Vasukra the Maiutvattya Sastra is commenced. This hymn is not addressed to any definite deity ° and is therefore Prajapati’s. For Prajipati is undefined, and the hymn serves to win Prajaipati. Once * he describes Indra, and so the hymn retains its form as Indra’s. He recites the hymn, ‘ Drink the Soma, for which in anger thou breakest’ (RV., VI, 17). (There is the word ‘mightily ’) in the verse, ‘The cow stall, Indra, mightily being lauded ;’ the form of this day as endowed with the word mightily® is perfect. This hymn 1s
deliberately chosen wrongly. The exact sense of the original is, however, open to doubt, cf. Ludwig and Griffith's translations.
- The Ukthas here meant, Sayana says, are those for the wkthyakratus, following the Yajiayajiiya Saman. The Pisthas are the four Prsfha Stotras of the midday pressing. The Gastras are those of the Ajya and other rites. ‘The Pratigas are the Sastras of the Prauga and aie specially mentioned on the myaya, brahmand agatih partvrajaka apy dgalih (90 55 kt reads abhy’, which is nonsense’.
® Kor these, sce Eggeling, 5. 2. #., XXVI, 339. For dptyai and the very numerous similar datives, cf. Speyer, Hedische una Sanskrit-Syntax, § 274; Whitney, Sanskrit Grammar, § 979. They differ from ordinary infinjtives i not being construed cleaily as verbal forms, but governing the genitive as here and in Sankhayana Aranyaka, IT, 53 6, &c., and as always in Celtic (Lindsay, Za/tn Language, P. 535).
1 This Khanda contains the general form as well as the specifically Mahaviata part of the Marutvatiya. Sce on Vy 1, 1; which gives only the spec ial part, and cf. Sahkhayana Aranyaka, I, 3, where Vasukra is equated to India, He occurs also in Brhaddevata, VII, 30, &c.
2 i.e. brought oul of the Samhita. The perf. here has a certain propriety ; it expresses a relation not exactly that of mere past, and approximates to a prescnt. Cf. n. 6, For atha hasmat, cf. Ailareya Brahimana, IL, 24, 7, &e,
3 Cf, Macdonell, Sar vanuks amant, p. 183, Prhaddevatd, I, 2 56; Sicg, Dee Sagenstoffe des Reveda, pp. 7,8. See Aitarcya Brabmana, III, 30, 3: ele dhayye anirukte Prijapatye, NI, 20, 18; Kausitaki Braihmana, XXIII, 2; Maitrayani Samhita, II, 6, 5; Nirukta, VII, 4. Sayana says Prajipati is anirukla as he has no mirtt. Sankhayana Aranyaka, I, 1 has: andrukto vat Prajapatih, Cf. Weber, Zad. Stud , XVU, 333; Lévi, La Doctrine du Sacrifice, p. 16,
In RV., X, 27, 22. The Rrhaddevata and Sarvanukramani ascribe X, 27-29 gencrally to
Indra, with certain exceptions (Macdonel], Brhaddevatd, 1, 127).
3 Clearly the Aranyaka takes masz as an accusative = ahad, and presumably, like Sayana, grndna asactive. Afdhe in the original is taken by Griffith in his translation as a vocative from
172 AITAREYA ARANYAKA
I, 2, 2-
composed by Bharadvaja, and Bharadvaja was of seers the most learned, the longest lived, and the greatest practiser of austerities. By this hymn he drove away evil. When® therefore a man recites the hymn of Bharadvaja, it is that
mahin against the accent. Cf. also Grassmann and Ludwig’s translations. For the passive sense of erndaa cf. Whitney, Sanskrit Grammar, p. 362; Delbrick, A/tindische Syntax, p. 264.
6 The form afakatyé may be cither a dative, ‘for the driving away,’ or an ablative, more probably the latter, as presumably the sense is that Bharadvaja attained his length of years by the hymn rather than the reverse. «asa above is clearly differentiated in time from the narrative ; cf. Saikhayana Aranyaka, VJ, 1, where the imperfect avasal describes the dwelling from time to time of Gargya Balaki, while dsa is used to denote his permanent character, and xuvdca in describing his conversation with Ajatasatiu. This use of the perfect as a narrative tense is not a sign of lateness whcn the use is different from that of the imperfect, In the Tandya Mahabrahmana itself uzdea and dsa (XIII, 6,9) are both found in such cases. Cf. also Aitareya Brahmana, IJ, 48, 5: Bharadzayo ha vai krso dirghah palita dsa\so’bravit, and III, 48, 4. The position of the Aitareya Brahmana and Aranyaka as early appear clearly from the following table of the proportion of perfects to imperfects (see Whitney, 2.4.0. S., May, 1891, pp. Ixxxv sq., slightly modified) :-—
‘Tandya Mahaibiahmana, I: 130. Taittiriya Samhita, 1: 79.
Maitiiyaniya Samhita, 1: 64.
Taittniya Brihmana, 1; 20.
Taittiriya Aranyaka, T: 9.
Satapatha Brahmana, VI-VII, 1: 20; I-V,
Satapatha Brahmana, XII, 1: 2. Jainminiya Brahmana, 1: 4. Gopatha Brihmana, IT, 1: 5.
5 r Tae 9s Kausilaki Brahmana, 3: §. Chandogya Upanisad, 4: 1.
g: Il. Aitarcya Brabmana, I-IV, 1: 40. a * XIII, 1: 5; XI, 5: 4. ” és Vi,1: 16.
- rr IX, 2:53 XI1V,7: 5. 9 a Vier 2: 7" ” X, 1: 3; (including ‘4 - VIR Me Brhadaianyaka Upanisad.) ‘i i VHI, 5: 3.
The earlier part of the Aitareya (I XXVIJ) can thus claim to be older than anything save the Patcavimsa and the Samhitas, and may be as old (for in such small matters as those of the Aitareya the proportions are not fair) as the Samhitas (Brihmana parts, of course). Against this sporadic cases like samt lokete, lajjate, saciva (Wackernagel, Altindisshe Grammatth, I, xxx) cannot be regarded as of decisive weight. lajjamand wmdced as a Prakritism* would be note-
® Fick, Bess. Beitr., VII, 270 takes /ay from Ind. Germ. Jose! according to the ordinary and eatly phonetic rule; if so the Trahritism would disappear. ‘The view of Leumann (Wackernagel, I, 220) is, however, more probable; cf. also Dr. Scheftclowitz’s forthcoming book, Zur Stammibildung in den indogermanischen Sprachen, § 10. Dr. Scheftelowitz gives an interesting example of the way in which the texts were corrupted (though he does not apply it for this purpose). In Jater Vedic times ¢s and £s became frequently ¢c#, and such forms found their way into the text of old work instead of the proper forms. Later still efforts were made to replace correct forms instead of obvious Prikritisms with in some cases unfortunate results. E.g. in Samaveda, I, 3, 1, 4,9 (=I, 231) présu as Benfey (Glossar, p. 128) says is for RV., VIII, 31, 15, prise via Prechu. So may be explained e#Asva, Aitareya Brahmana, VIII, 9 (ef. Aufrecht’s ed., p. 428) for entsva (a+ Jindh). Cf. in Naighantuka, II, 17, prisudhah (cf. Roth’s crit. note, p. 16) for RV. prksu, and for rksdla (ALZ., XI, 264 8q.) the MSS. of Atharvaveda, X, 9, 23, offer cither résdra or rechéra (Lanman, Album Kern,
-I, 2, 2 TRANSLATION AND NOTES 173
he may become, by the driving away of evil, learned, long-lived, and versed in asceticism ; for that he recites the hymn of Bharadvaja. He recites the hymn, ‘ With what splendour do ye who are of equal age and dwell together?’ (RV., I, 165). (There is the word ‘praises’) in the verse, ‘They call for me, the praises long for me’ (RV., I, 165, 4°); this day is praise and the form of this day as endowed with praise is perfect. This is the haydsubhiya hymn,” and it is harmony and
worthy, but when it is considered that the form is uniqne (III, 22, 7), that the later language had always Wéajy and that /ajza@ was a common word, there can surely be no hesitation in restoring dayyamdnd, just as the Atharvan Piikritisms, cited above, must be removed. The exact verbal form of the text cannot always be relied upon, and it may be noted that, as Sayana’s note on VII, 103 11 shows, in his time some versions of the Aitarcya Brahmana had, which some had not, these chapters, of which the second is a mere corruption of Kaugitaki Brahmana, VII, 11 (see Aufiecht, slifareya Brakmana, pp. 236, 382, 444). ‘The case of the Gopatha Brihmana may be held to contradict the deductions here accepted, since Bloomfield (Atha vaveda, pp. 164 sq.) has shown grounds for holding that the Piva is not later than the Uttara, but this objection 1s not of importance, since it iy the case that the two paits owe most of their grammatical forms to these sources and the Parva burrows fiom the Satapatha Brihmana, XL and XI, in the first of which books the number of perfects is very Ingh, while the Uttara exploits the Aitareya, &c. The potential in 7a (see Aufrecht, p. 429) also urged as a sign of late date is merely, in all probability, an inaccurate analogical furm to foins like ita (dadhita, &c), and gives no criterion of date (cf, Liebich, 7777, p. 32). danantrayam dsa occurs only in VII, 17 and proves nothing for the earlicr part of the Brahmana, Panini, I1I, 1, 40, allows only 47 (Licbich, p. 33)} but as there can be no doubt of the priority of the Aitareya Brahmana to Panim (cf. Licbich’s own paper, Bes. Tetr., X1, 309), this clearly shows cither the selective character of Panini’s work or more probably the incorrect transmission of the teat (the Sankhayana has cakre, Lacbich, pp. 80, 81). The use of avdm (for dvam) is apparently a note of the Aitareya Brihmana’s style, not a proof of date.® Tacbich (p. 30) holds that asa was obsolete in Pannuu’s day m prose and says Yaska uses only babhiiva. cannot accept this view as to Panint.
7 ‘The story of India, Agastya, and the Maruts has reecived full treatment from Sieg (Pie Sayenstoffe des Ngveda, pp- jo$-11g). He holds that RV., I, 170, 171, and 165 make up an Itihasa to the cffect that Agastya offered a sacrifice to the Maruts. Indra came and claimed it, and Agastya had to pacify Indra and the Maruts. The result is possible, but not certain, The Kauyitaki Lidhmana, XXVI, 9, has (as amended by Sieg, p. 117, 2. a): kaya Subhé
p. 302; Whitney, Translation of Atharvuveda, p. 004). So in Khila, I, 2, 9%, MSS. read prinayantt lor primante and this Prakutism is found in Vaittrha 1 to Panini, Vil, 3; 37. See also Wackernagel, Altandische Grammaith, 1, 135.
b Aufrecht’s view (Aélareya Drahmana, p. vi) of the dependence of the Brahmana parts of the ‘Taittniya Sambita seems borne out by the citations in Ins § Anmerkungen *, It may be noted that the Brahmana parts of the Samhita cannot well be separated much in point of time from the Brahmana itself and that Biahmana deals with the late Purusamedha (Winternitz, Gesch. der indisch. Litt., 1,167). Cf also ‘Taittiriya Samhita, VI, 3, 10, 5 and ‘Taittirilya Brahmana, 1,5, 5,6 with Aitareya Brihinana, VI, 13, 3 (ibid., p. 184, n. 2). Noteworthy also is Winternitz’s remark (p. 175, n. 1) that in Vajasancyi Samhita, XXX, Buddhists are not mentioned, though that section must be later than the oldest Biahmanas.
174 AITAREYA ARANYAKA I, 2, 2-
abiding, the Aaydsubhiva hymn. For by means of it Indra, Agastya, and the
Maruts came to harmony. So the recitation of the Aayasudhiva hymn tends to harmony. Further the hymn tends to long life. So if the sacrificer be dear to the priest, let him recite for him® the dayaéubhiva hymn. He recites the hymn, ‘Indra, with the Maruts, powerful, for joy’ (RY., III, 47). There are the words ‘India, powerful’; power indeed is a characteristic of Indra, this day is Indra’s and India’s ils form. This hymn is composed by Visvamitra. Now Viévamitra was the friend of all, and all is the friend of him who knows this and of those for whom a Hotr pricst, who knows this, recites this hymn. ‘The hymn ‘Thou art born, terrible, for strength, for energy’ (RV., X, 73) is one containing zzr7ds,° and, as belonging to the one day ceremonial, is perfect ‘1 form. Much indced is done on this day that is forbidden, and (this hymn) is the atonement. Now atonement is rest, and at the end (of the sacrifice) the saciificers rest on the atonement of the one day (aividdhana) as their rest. He rests who knows this, and they also rest for whom a Ilotr pricst, who knows this, recites this w7vaddhina. If recited straight on, the verses number ninety-seven.'? ‘The ninety ts made up of three zd sets of thirty, and then
savayasah sanidi tté marutvatiyam t fad etat samjlanam santani suktam \ elena hendias at Marutak cat samapinataum, Which must go back to the same source as the Aitareya version, found also in Attarcya Biihmana, V, 16, which agrees verbally with this passage. For sampiana sce also Bloomfield, Atharvaveda, pp. 7?, 73:
- ‘The gen. here is probably possessive and predicative Cetus facial), cf. Speijer, Vedische und Sanskiit-Syntax, §§ 03 and 713 Lacbich, Les. Leitr., NV, 307 84-5 Delbiick, Altudische Syntax, p. 162, while the gen with frzya ts adnominal and regular fiom RV. onwards. Not unnatural is the transition from such genitives to the genitive which is really a dative, @. g. Aitareya Biahinana, VII, 15, 7: tasya Salam dalttva would af Arévd were put for daéfod be quite regular, On the other hand in favya Svad dadhale (ibid., 1J, 40, 6) the gen. is practically datival. In Pali (Muller, Zale Grammar, P. 67) and an Prakait (Pischel, Lrakrit Grammar, p. 246) the dative of the indirect objective 18 always repicsented by the genitive, the dative of purpose alone surviving. Cf. Whitney, Sanshi it Grammar, § 297. Note the dative with si¢ram below, and genitive in ehesd mt pusunam, 1, 2,335 and Geldner, Pedtsche Studien, I, 283. On the low morality of the Brahmanas, cf Levi, La Doctrine du Sacrifice, p95 Winternitz, Gesch. der indisch. J itt, 1, 180 sq. 3 Garbe, Philosophy of Ancrent India, p 62. ,
® In Sankhayana Aranyaka, I, 3, the nimd isin RV., VI,1g 3 see Srauta Stitra, VII, 19,20. The prakrti is as here, vbid , 15 5 Kausitahi Brahmana, XXV, 3. Avids are carly and appaiently were known in Ryvedic times, ef. Haug, Aifarcya Brihmana, pp. 3294.5 Weber, Ind, Stud., IX, 355 5 XVIII, 96; Oldenberg, Religion des Meda, p. 387, n. 2; Pggeling, SBE, XU, 114, n. 25 Scheftelowitz, Die Apokryphen des Reveda, pp. 136 sq. Ilere the szvéd comes in after the sixth verse,
W Siyana eaplains thus: the two ¢-as referred to in J, 2, 1 = 6; six pragathas each of two verses made into a érca = 18; three dhayyds = 3; asat su=24; piba somam=15; kaya fubhi=153 marulvan Indra=§; Janisthé ugrah 11; total g7, But in J, 2,1 there are seven pragithas which would give Loo. Apparently the author overlooked this, although of course the explanations are possible. Oldenberg (/rolegomena, |. 353) thinks that some of the pragdthas may have been counted as two, others as three verses.
=1.253 TRANSLATION AND NOTES 175
there are seven which are over. Whatever is praise of the seven is also praise of the ninety. If the first and last are repeated thrice the verses number ror. There are five four-jointed™ fingers, two pits, the arm, the collar-bone, the shoulder-blade; these make up twenty-five. The other parts"? have twenty-five cach, making a hundred, and the trunk is the one hundred and _ first part. The hundred is life, health, strength, glory; the saciificer is the hundred and first, resting on life, health, strength, glory. These verses become fts/udh.™ For the midday pressing is accompanied by /rsivbh verses. i
- They ask, ‘Why isa swing' a swing?’ Ile who blows is the swing. He
1 The four are, according to Siyana, agra, madhya, mala, tanmiifa, and he notes that though the avgustha has really only three, it is given a fouth for the sake of symmetry. So in the systems of Caraka and Sudiuta (Livernle, Osfeolegy, pp. 122, 123) there are sixty phalanges, giving fifteen in each hand. Here the phalanges and the metacaipus are reckoned as phalanges In Sankhiyana Aranyaka, II, 5, each faye, on the other hand, 1s given three parvdnut, which is the morc conect view, and perhaps later, he expression Lah sasi is doubtful. It cannot mean ‘armpits’, for there is but one on cach side; Max Muller says the pits ‘in the elbow and the arm’; Momier-Williams, ef. (whare the ieference is inaccurate) gives the sense as the two depressions on the wrist ; Sayana says fahsaya fur fradvayam, and possibly the armpit may be conceived of as in some way double. Jie takes, followed by Max Muller, aksah as eye, but (@) Sas is a separate element and the eye belongs to it; (4) the form 1s unparalleled. Friedlander holds that asa (Ar. ata, Lat. aac/d, O.IT.G. adsa/a)) means ‘shoulder-blade’, but that is the meaning of amsaphalake in the systems of Caraka (IToernle, JR. AWS 1907, p. 13), perhaps of Sudiuta and Vagbhata (7. 2..1..5., 1906, P. 93t 5 Osteology, pp. 76, gt). So assa must mean ‘eullar-bone’, as 1 would take it in Sankhayana Armyaka, Ml, 4 (ahve and aksah) and as m the Satapatha Brahinana (fsa). ‘The later form is usually aksaka, though ufsa is found in the ‘non-medical version of Atreya', see Hoeimle, Os/eology, pp. 88, 134, n. 1, and my teview, Y.D.M.G, UX, 135 sq. Sayana’s error is found in the commentators on Yajiavalkya and in the modcrn translations.
12 ie. the left side, and the two sides of the lower body, which have five four-jointed toes, a thigh, a leg, and three parvint joints’, Max M uller, rather ‘articulations’, Lloermle, 7.4.21... 1906, p. 931) according to Sayana.
1S Because life is one hundred yeais and the other things depend upon it, Sd€yana explains, probably correctly, as there is no doubt that life as one hundred years 1s a very carly idea, see Lanman, Sanskrit Reader, p. 384 and reff., and Weber, Jad. Stad., XVI, 195; Lesteruss an Koth, p. 137. Cf. Vajasancyt Samhita Upanisad, 2.
1! Because the last hymn is ¢ris/udh (Sayana). But all the hymns in that Kbhanda are in fristubh.
18 Cf, Aitareya Biahmana, JIT, 12, 3-53 Satapatha Biahmana, IV, 2, 5, 20, and other passages cited by Bloomfield, 7.1.0.5, XVI, 4 For the form frauea, cf, Wackernagel, Altindische Grammatih, 1, 413 Z.D.ALG., XL, 678.
1 "The use of the swing icfers, in the opinion of Oldenberg (Religion des Veda, p. 444), to the sun, which is called ‘the golden swing in heaven’ an RV., VII, $7, 5. This is quite probable, as the Mahiviata rite is, at least to some extcnt, a sun-chaim (ef. Introd., p. 28). Sayana’s interpretation follows the text and makes the swing Vayu, as does Sankhayana Aranyaka, 1,7. J, 2, 4 below is in favour of the sun; cf, Kathaka Samhita, XXXIV, 5, cited in Jr. Stud, WI, 447. Compare the dohigatra of the young Krsna, clearly a vegetation rite.
176 AITAREYA ARANYAKA age
swings forward in these worlds and then is a swing a swing. ‘There should be one plank,’ some say, ‘for the wind blows in one way and (the swing should be) like the wind’ But this is not to be accepted? Others say, ‘There should be three planks, for threefold are these worlds and (the swing should) resemble them.’ But this is not to be accepted. There should be two planks, for these two worlds* seem most real, and the ether between them is the sky. So let there be two planks. Let them be of udumbara wood. The udumbara is sap and proper food, and planks of it serve to win sap and proper food. Let them be raised in the middle, For ‘n the middle food delights men, and so he places the sacrificer in the middle of proper food. There are two kinds of ropes,® the right and the left. The right serves for some animals, the left for others. When there are both kinds, they serve to win both kinds of animals. The ropes should be of darbha® grass. For of all plants darbha is free of evil,’ and so they should be of derdha grass.
9 This is the constant phrase of the Aitareya Brahmana. That of the Kausitaki Brihmana and it may be added of the Sinkhayana Aranyaka, is va tad ddriyeta. Cf. Aufiecht, -lifareya Brahmana, p. 4323 Lévi, La Doct tne du Sacrifice, pp 38,n 0; 44,n. 1
$ The cther or sky is, as Sayana points out, invisible. Addhdtama (for addhd, cf. Wackernagel, Adtindische Grammatik, J, 178, and Speijer, Vedische und Sanskrit-Syutac, § 228) is a curious word, which occurs also in the Satapatha Brahmana, which also has, VJ, 3, I, 24, anadduipurusa, on which sce Weber, Jud, Stud., XU, 221, 0.25 Eggeling, 8. 2. 2., XLT, 197; illebrandt, Ritwal-Lilteratur, p. 167.
‘cf, Sankhiyana Aranyaka, J, 7, where there is one plank only: fad vd andumbarant bhavaty tirg va annddyam udumbara t17o "anddyasyopdptya?. ‘The scat of the Udgitr also is of ndumbara wood, Tandya Mahibrahmana, V, 5, 2: audumbart bhavaty tirg wudumbara iivjam evavarundhe, The Gankhayana passages look like an imitation, while the Aitareya may well have followed the Tandya (cf. avaruddhyat). Taitthiya Brahmana, J, 2, 6, 8, has ury va dnnam udumbdrah. Cf. also Satapatha Biihmana, JIT, 2, 1, 23, and often.
5 Sayana explains right and left as fashioned by the right and left hands respectively; perhaps twisted from left to right and right to left respectively. ‘The plural rajjavak is probably due, as he says, to the fact that as is said in V, I, 3; Sankhayana Srauta Siitra, XVII, 2, 3, the ropes are cach of three strands. It should be noted that Aranyaka V diffs in the purpose assigned to the ropes, which it associates with the holding together of the swing. Similarly it recognizes the number of planks as three or two, while two is here prescribed. Again, I, 2, 4, the height of the swing is fixed at a musti, while V, 1, 3 gives as alternatives caturangula or mustt. These remind us that the last book must differ considerably in date from the first.
6 On darbha cf. Eggeling, S. 2. £., XU, 84; Zimmer, 4 tindisches Leben, P. 7%
7 The construction of the genitive with a positive is based on the analogy of the superlative, e.g. wifra, I, 2, 4 (Sperjer, Vedrsche und Sanskrit-Syntax, §§ 65, 91 11). Similaily the ablative is found dependent on a positive, e.g. RV., V, 10, 4 (Oldenberg, 5. B. £., XLVI, 39°), Speijer, Vedische und Sanskrit-Syntax, § 58, Sanskrit Syntax, p. 78; Delbriick, Grundriss, IIT, 1, 216; Pischel, Gott. Gel. Ans., 1884, P» 599) Vedische Studien, 1, 309; Geldner, ibid., ITI, 76,773; and sce JI, 3, 1, 0. 6. For the word afahatapapma, cf. Aitareya Brahmana, 1V, 25, 4: apahatapipmanah and anapahatapapmanah ; Brhadaranyaka Upanisad, IV, 3, 21 (Max Muller, S.B. E., XV, 168, n. 3); Chandogya Upanisad, I, 2, 95 VII, 1,53 4,15 7) 1
-I,2,4 TRANSLATION AND NOTIS 177
- Some say, ‘The swing should be one ell above the ground, for by that are the heavenly worlds measured.’ But this is not to be accepted. Others say, ‘It should be a span, for by that are the breaths measured.’ But this is not to be accepted. It should be one fist' above the ground, for by that all proper food is made and all proper food is taken. So let it be just one fist above the giound. Some say, ‘Let him mount the swing from cast to west, like the sun here who shines, for he mounts these worlds from cast to west.’ But this is not to be accepted. Some say, ‘Let him mount sideways,’ for men mount a horse? sideways, thinking thereby to win all their desires.” But this is not to be accepted They say, ‘Let him mount from belind, men indeed mount a ship from behind and the swing is a heavenfaiing* ship.” Therefore let him mount from behind. Let him touch the swing with his chin? For thus does the parrot mount a tree, and the parrot cats most of all birds. Therefore let him touch the swing with Ins chin. Let him mount the swing with his arms." So the hawk sweeps down on bids, and so he mounts trees, and he is the strongest of birds, Therefore let him mount with his arms, Let him not withdraw from the earth one foot, lest he lose Ins hold of it. The Hott mounts the swing, the Udgitr the seat of wdumdbara wood. The swing is masculine, the seat femimine, and they are united. This umon is made at the beginmng of the hymn for the sake of offspring. Children and cattle are his who knows this. Now the swing is food, the scat prosperity, ‘Thus
1 ‘The fist is a convenient measure and a fistful 5 a good mouthful, so Sayana explains, Cf. for these measures, Hopkins, 7. .f. O..5, XXII, 147 sq.
2 The swing is cast and west; north and south 1s sideways, says Sayana, The accusatives below are quasi predicative, cf. Delbruck, Altindishe Syntar, pp. 78,795 TT, 2, 4.
- As Max Miller pomts out, this is a clear 1efercnce to horsc-nding, which 1s not certainly known or referred to in the Rpveda. But it 1s known to the Yajurveda and the Atharvaveda, Zimmer, tandischis Leben, p. 2305 Macdonell, Savshtrit Lilerative, ps 166. Sinalarly in the Homerne age nding 1s only gradually commg into use in Grecee, So Satapatha Brahmana, VII, 3, 2,17; and cf. RV,, I, 163, 9; Weber, PLerl. Stl. W98, p. 504.
4 ‘This and the comparison with the sun are certainly in favour of the theory of Oldcnberg, referted to above (n. 1 on T, 2, 3), and see App, to my Sdukhayana elranyaka, pp. 73%:
8 Sankhayana Srauta Sutra, XVII, 16,1, gives the breast. “Phe parrot m mounting strikes the tree with its chin. It 1s kept by princes, misters, &e , and so is well fed, says Sayana, “The form is strange (Wackernagel, A/fndss.he Grammatth, J, 43 Macdonell, Vedio Grammar, p. 37) and probably not Indo-European Cf. Hoernle, Osteo/agy, pp. 39, 49-
6 That 1s the forearm from the elbow. For further details of this ceremony see Velen For ned below, ef. Delbriick, Algudische Syntax, poo3l7s Speyar, Vedesche und Sanskiit- Syntax, §240,n. The agreement of annadatamah with Yonah is clrractenrstic, See ‘Taittinya Samhita, V, 9, 11, 1: Gdno vab vidyasam piltsthah ; Dellnuck, .fedische Syntar, p, 80. Speer (Medische und Sanskrit-Syntax, § 95 ©) 3s unable to cite an example from) Sanskrit. It is the general rule in Lat, where, however, post-Augustan cxecplions oceul, ¢. &. ve Joctsstmiun animalium delphinus est (Vliny, Nat. List, 1s, 8, 20).
KEM N ,
178 AITAREYA ARANYAKA I, 2, 4-
they 7 mount to food and fortune. The Hotrakas® with the Brahman sit down on seats of grass. Plants and trees having grown up bear fruit. So then if they mount all together on this day they mount on strength, on sap, on proper food. ‘This serves to win sap” and proper food. Some say, ‘Let him descend"? after saying zvasaf™ But this is not to be accepted. For the honour done to one that sces it not’? ts ‘ndeed not done. Others say, ° Let him descend after taking the food’ But this ig not to be accepted. For the honour done to one that has approached near is ‘ndeed not donc. Let him descend after sccing the food. For that is honour ‘ndeed which is done to one who secs it. Therefore only afier secing the food, let him descend. Let him descend towards the east, for +n the east is born the sced** of the gods. Then Ict him descend towards the east.
7 They, ie. the [Lote and Udgatr. Max Miiller follows R in translating ‘he’, but this makes nonsense and the commentary shows that R is wrong.
® They are the Hlotr’s assistants, viz. Prasastr, jahmanacchamsin, Potr, Nesti, Agnidhra, and Acchivaha. The division is not strictly accurate, as the second, third, and fifth are 1eally classed with the Brahman and the Nestr with the Adhvaryu, but it corresponds to facts better than the later classifications, sec Weber, Jad. Stud., Xs 1448005 Oldenberg, Aeligron des Feda, pp. 383 $93 Ilitlebandt, Aédeal-Litteratyr, Pp» 97 vrsih may perhaps be better spelt Jrsi/. Both the v or & and 5 present difficulties, cf. Wachernagel, Altindisihe Grammatth, J, 184, 2333 Macdonell, Vedte Grammar, Pp. 36. See Geiger, Litt. und Sprache d. Singhalesen, p. 28, The following sentence is quoted in the Naigeya Anukramani, Ind. Stud , VAT, 373) 334
® Max Muller snggests that 7s0 before arjah is expected. If it had occurred, it would have been quite natural, but it is not necessary to suspect the teat as the reading above is “saw eva tad fjum annddyam and the eva fad renders it less unnatural that so should not occur. The phrase eva fad is very common in the Aitarcya Brahmana, fad being of course adverbial. J’or the usual asyndeton, cf. Delbriick, Alfindische Syntar, Po 59:
1” ‘The descent does not of course come here in its proper order, but ig inserted to complete the discussion of the topic of the movements of the pricsts.
11 The reason for this being rejected is that it is only after the second vasat (the anuvasat) that this dfahsa comes up, SO that it could not sce the priest on the swing descending in its honour(Sayana). For the word, cf, Wackernagel, Altandische Grammatth, 1,17 25 hoy, 7.D.ALG., L, 139; Macdonell, Ledtc Grammar, Pp. 343 Weber, Jad, Stud.; XVIII, 269; for the form, Whitney, Sanskrit Grammar, § Tog!.
12 Hor the form afatyate, cf. Wackernagel, Altindische Grammatik, UL, i, 77; Delbriick, Vergl. Syntax, WU, 529 94 Altindische Syntax, pp. 549 $4: Adhyriaya appears clearly to come from 7s in the sense ‘move’ (cf. Greek naXrivopaos), ‘The separation into two roots (maintained in Bohtlingk and Monier-Williams’ Jct.) seems quite needless (cf. Whitney, A’oo/s, Srey p. 140), as 7stf, spear, can easily be derived from rs as trans, Cf. also Khila, IV, 5, 3 (ed. Scheftelowitz).
18 Max Miller suggests, and 5 apparently independently also suggests, that the reading may be devaretah sampraydyate. But the use of saniprajayate is curious, as the sayz has no intelligible force, and on the other hand the form refasa is not impossible, as forms from 4, as, asa, exchange more or less freely throughout Sanskrit, sce Whitney, Sazshrit Grammar, §§ 415, 1319, and a long list in Wackernagel, op. cit., I, i, 113, 1143 ina Bahuvrihi agairetasd occurs in the Satapatha, ibid., 111. In Pali of course the asa form prevails, Muller, /%7/¢ Grammar, p.65. Cf. also Pischel, Prakvit Grammar, §§ 497 89.
-I, 3,1 TRANSLATION AND NOTES 179
Apuyaya 38.
They say, ‘Let him begin this day' with saying the word Arm.’ In the word Azm is brahman, this day is drahman, and so he begins érahman by means of drahman,? who knows this. Now with regard to his beginning with the word Jum, the word is masculine,’ and the ze feminine. They make a pair and so he makes a pair at the beginning of the hymn for the sake of offspring. Children and cattle are his who knows this. Again with regard to his beginning with the word Jvm, the word is to érahman like a wooden shovel.* Just as one desires to dig up anything with a wooden shovel, so with the word one digs up drahman, Whatever he desires, he digs up with the word Aim, who knows this, Again with regard to his beginning with the w ord Aum, the word is the discrimination of divine and human specch.® So he, who begins with the utterance of the word 47cm, discriminates divine and human speech.
1 The time of Amartya and pratipadyate are obviously really identical. This is readily explained by the originally timeless force of the form &rtya (cf. Whitney, Savshy tt Grammar, §§ 88y, 8y4). So the aorist participle in Greek sometimes coincides with the time of the verb, e.g. Monro, //omerte Grammar’, p.at2. Delbruck ( Wtindische Syntav, pp. 408-409) holds that in all these cases the distinction of time between the main verb and the gerund exists, but, however natural the growth of this use is, it is only to be found in the examples by forcing the sense. Speyer (ledische wad Sanshstt-Syntax, § 223) lays stress on the ‘aoristic * effect of the weak root and appears to think that this accounts for the past force, But rt should be noted that in Vedic we have no evidence that the forms were ever felt as other than participles either present or past. In sérfyam drstvipya kitavdm tatdpa it is most probable that the witter did not feel drs(vdya asexfafter having scen’, but as ‘sceing * Cf. my remarks in J. A. 2l.S., 1y07, p. 164. kor beginning the Mahavrata with 27, ef Sinkhayana Aranyaka, Il, 1. For Aim 1 Vkr, ef. Whitney, § 1079. It is obsolete in the classical language.
a OF Fa) WAM Greeley Pa
3 Cf. I, 2, 4. The use is found in the Aitareya Biahmana, VI, 3, and often in the Satapatha Brahmana. For the idea, cf. the stories of the wedlock of the saan and a¢ in the Satapatha (LV, 6, 7, 11, &c.), and Jaiminiya Upanisad Biahmanas, and Aitareya Bralimana, TT, 23, 1.
‘ Sayana explains this as a metaphor from the seach of hidden treasure, a probable supposition in the case of India, where burial of treasure (cf, Gautama Dharma Siitra, X, 43-453 Vasistha Dharma Sutra, TV, 13, 145 Manu, VIII, 35-39; Yajnavalkya, IT, 34, 35) has always been frequent in consequence of the uncertainty of life and government, A different idea is found in Satapatha Brahmana, VI, 3, 2; 5.4, &e.
6 That is, it distinguishes ordinary conversation from divine service, The Sankhiyana Aranyaka, II, 1, gives different reasons for the importance of him. I Satapatha Brahmana, VI, 3, 1, 34, where the same distinction occurs, Sayana explains as Sanskit and Apabhramsa (Eggeling, S. 2. #., XL, 200, n.); dazzyat must be correct, dezyaz cannot well be adjectival, and the error in the MSS, is trifling. Cf. IIT, 2, 5. It is noteworthy that later darz7 zc is used for Sanskrit, cf. Dandin, Kavyadarsa, I, 33: sampdytam nama dav vag anvakhydatd maharsibhih, Franke (2@li und Sanskrit, p. Sy) compares the fact that Mathma was called ‘city of the gods’ because of the Kusana title devafafra, and is inclined to think that ‘secondary’ Sanskrit came to India from Ka§Smir via Mathura, a hypothesis which can haidly be regarded as probable.
N 2
180 AITAREYA ARANYAKA 1, 3, 2-
- They say, ‘What is the beginning of this day?’ Let him reply, ‘Mind and speech.’! All desires rest on the one, the other yields all desires. All desires rest on the mind,? for with the mind man conceives all desires. All desires rest on him who knows this. Speech yields all desires, for by speech man expresscs all desires. Speech yields all desires to him who knows this, Then they say, ‘One should not really begin the day with a rc, yajus, OF saman VCIse, nor start from? a re, sass, OF Saman verse.’ So one should say the zyaarls first. The ryahrt’s are bhih, bhuvah, and svar,’ and they are the three Vedas. thih is the Reveda, dhuvak the Yajurveda, and svar the Simaveda.® Therefore
The real meaning of the discrimination is suggested by Aitareya Brihmana, VI, 18, 13: om th pai daivam tatheti manusam \ daivena catvarnam tan maniusend ca pipid ena sth pranuieate, cf. Winternits, Gesch. der indisch, T1tt., X, 162,n.1. The later use of darvi var must be related to Devanagari, For the question of Prakrit, cf. 1, 5, 2,n. In the Ramayana passage where Hanumant ponders as to addressing Sita, the possibilities he contemplates are (according to Jacobi) ream manusin sumshr tim, or Quipzatir wa, vaca samsko lam, which appears cleaily tu discnminate between the popular and sacerdotal forms of Sanskut, That the former expression means (as Dr. Grierson, Ind. Ant., XXIII, 56, holds) the PAkiit of the educated Ksatriyas and well-to-do persons round the court appears excessively improbable, Nor is it correct to say that these forms of Sanskut were practically alike, “The Epic and the Sanskrit of the Brahminieal schools are of distinctively different style, and Siti might well have been surpuised at being address.d not in the Ksatriya fashion but by priestly expressions, much asa lady of the middle ages would find a great difference between the address of a countess and a monk, even when both spoke the same Latin language.
1 Siyana explains tlis as referring to the need for care in going through the service, composed as it 1s of mixed verses.
2 Siyana explains that the des res are phases of mind, manonrttivisesik, which is too subtle for the Aranyaka, Cf. Brhadadranyaka Upanisad, IIT, 2: manasa hi himan kamiyate; and Jacob, Concordance, p 292; Aitareya Brahmana, VI, 2, 3.
3 Max Muller, following Sayana, takes the words sarco—iyad ili as giving the ground for the rule refered to in fad dhur, But this leaves no iti to mark the end of the rule referred to in fad dhur, and im view of the usual practice of the Aranyaka, it is safer to take the quotation as extending to zydd, There is no doubt that the construction of the last part of the sentence is not easy. For the abl., cf. Dellniick, Adtindische Syntax, pp. 107 84 5 Speyer, Vedssche tnd Sanskrit-Syntax, § 51.
For the later history of the triad see Deussen, Philosophie der Upanishads, p. 196; FE. T., p. 217. See also Jaiminiya Upanisad Brahmana, II, 15; 1V, 28, and J, 1. Taittiniya Upanisad, 1, 5, 6, shows clear signs of a later o1igin than the Aitareya by its elaboration.
5 (Qn the three Vedas and the Atharvaveda, see especially Bloomfield, Atharvaveda, pp. 21 sq.; Macdonell, Sanskrit Literature, pp. 191 8q.;5 Hopkins, Great Epic of India, pp. 2sq. The silence of the Aranyaka is certainly in favour of its carly date. It is of course true that the Athaivaveda contains much old material * and probable that a Samhita existed before the Aranyaha was written (cf. Taittiniya Samhita, VII, 5, 11, 2, where the Angirases are referred to
_——
® J agree with Winternitz that Oldenberg’s view (/2¢/eratur des alten Indien, p. 41) that prose magic formulae are older than ‘ poetic ? which are imitations of the poctry of the hymns of the Ryveda is not probable.
At 3 TRANSLATION AND NOTES 181
he does not really begin the day with a 7c, yajus, or sdman verse, nor start from a rc, vajus, OF Saman verse.
- He begins with /ad,' this. Now ‘this this’? is food, and so thus he obtains food. Prajapati indeed uttered this as the first word consisting of one syllable or of two, viz. fa/a or fa/fa. So a child when it first speaks utters the word of one or two syllables, fata or fafa, So with this very word with /a/a in it* he begins. A Rsi says (RV., X, 71, 1), ‘O Brhaspati, the first point of speech,’ for this is the first point of speech. ‘Which they have uttered making a name,’ for by speech are names made. ‘That of them which was the best and flawless,’ for this is the best and flawless. ‘That is hidden in secret by their love and yet is made manifest,’ for this as regards the body is secret, merely the deities (who enter the body), but as regards the gods® it is made manifest. This is the meaning of the verse. °
(apparently as a fourth Samhita), and Winternitz, Gesch. der indisch. Jittt., 1, 110), but the recognition is a sign of later date (‘laittniya Samhita, VII, is not probably early, but, like VI, is later than the Aitareya Drahmana).
1 Jud is the first word of the first stanza of the first hymn of the Niykevalya Sastra, the so-called Rajana, RV., X, 120, 1.
2 Tt may be rendered ‘this word fad’ (— fat lad-itt), but Sayana takes it as a repetition. The repetition of avvant is apparently net comected with that of fad, though it may have been helped by it.
“ Max Muller seems to repaid the two alternatives as /a/ and fafa or tufa, “This of course is the usual signification of ckaksara and dzyaksara, but Sayara refers these woids to the quantity of the first and second syllables in fala and fata respectively. ‘The form of the sentences makes this scem certainly correct, however unusual it may be. We may have here early evidence of the omission of the final @ in ordinary conversation.
41 take fat fadavalya separately and eva faf as = 650°. This scems also to be Siyania’s interpretation, Max Muller says: ‘With this very word, consisting of fa? or fatfa (cf. the reading of I.], he begins,’ and in a note: ‘If fad is called the very same word, eva is used in the sense of zea. This appcars rather unsatisfactury, and Sayana is probably right im thinking éa¢ and /a/a similar enough for the purpose here in view. ‘This passage, indeed, seems to be a deliberate and somewhat elaborate variant of the older legend (preserved in Satapatha Brahmana, XI, 1, 6) by which Vrajapati when he first spoke uttered bah, dhuvah, and suvar, which are words of one and two syllables respectively, Sdyana has: ehena hrasicnopetarkihksard \ dudbhyim hrasvadirghabhyam upeta duyaksard, kadvyaksara is apparently an adject. Dvandva with disjunctive force ; cf. Wackcrnagel, Altindische Grammatih, IT, i, 79 5 Delbruck, A/indische Syntax, pp. 73 sq.3 Vergl. Syntax, UI, 324 8q., for early examples. The whole sense is little more than that fed which is equal to /a¢(a) or fat(a) is the name which, as dbrahman, is revealed in the deities and implicit in man in whose organs, &c., the deities arc (as inl as Sankhiyana Aranyaka, IX, 1, &c.).
5 Kor adhidatvatam, cf. Chiandogya Upanisad, I, 3, 1, &e.; Whitney, 7. A. 0. .5., Oct., T8990, p. li. So often in Jaiminiya Upanisad Lrahinana, —
§ ‘This stanza is very obscure. Sayana quotes ASvalayana Grhya Sutra, I, 15, 8, where it is laid down that a child’s secret name is only to be known by father and mother until the upanayana. That this is what is referred to here is not impossible, as Max Muller points out,
182 AITAREYA ARANYAKA I, 3, 4-
- Ife begins with, “That was the oldest in the worlds’ (RV., X, 120, 1), for that? is indeed the oldest in the worlds. ‘Whence sprung the terrible one with brilliant might,’ for from it he was born who is terrible with brilliant might. ‘Immediately on birth he destroys his foes,’ for immediately on being born he destroyed evil, ‘After whom all helpers rejoice,’ for all creatures are helpers, and they rejoice after him, saying, ‘J{e% has risen, he has risen.’ ‘Growing by strength, the powerful one’ (RV., X, 120, 2), for he grows by strength, the powerful one. ‘As foe he smites fear into the Dasa,’ for all fear him. ‘Taking that which breathes and that which breathes not,’ this refers to the living and the lifeless. ‘What was offered in the feasts came to thee,’ this means, ‘all is in thy power. ‘All turn their thoughts on thee’ (RV., %, £20, 3), this means all beings, all minds, all thoughts, turn on thee. ‘When these two become three helpers,’ these two being united produce offspring. Children and cattle are his who knows this. ‘Join what 1s sweeter than sweet with the sweet,’ for
the pair is sweet, the offspring sweet, and so with the pair he joins the offspring.
‘He* conquered by the sweet that which is swect,’ for the pair is sweet, the offspring is sweet, and thus through the pair he conquers offspring. A Rgi® says,
but the mterpretation adopted in n. 4 above scems to render the reference quite unnecessary. The last verse he explains a» meaning that the form of the gods who enter the body is hidden from men, but the gods themselves know the name well. ‘his is practically meaningless, and Max Muller suggests that if may be that the name refers to the gods or to fad, the brahman. The rcference, however, to the deities who cuter the body is eleaily meant in some form, cf. IT, 4,23 1,53 and the scnse is the drahman = tad, which is the beginning of speech and the first of names is revealed (as the gods) and implicit in man, ‘This section is referred to by ‘Sdyana’ on Atharvaveda, XVIIT, 4, 775 sce Lanman in Whitney's idharvaveda, p. 892.
1 ‘he frca, RV., 8, 120, I- 3; which begins is a sfoértya, because it corresponds to the Rayana Saman.
4i,¢. bvahman (Sayana), The explanations of this hymn in the Aranyaka must be dchbcratcly perverse, so absurd are they. Cf. Wackernagel, Adtindische Grammatih, I, XXIX, D. 6.
3 ‘The double udagad is, according to Sayana, because he is Aditya or heaven, and A gni or cath. ‘The exact use of the aorist is characteristic of the early character of the text, ef. Whitney’s criticism of Delbriick (Syat. forsch., VW, 8-86; Altindische Syntax, pp. 280-289) in A. J.P. NUIT, 2905 Speyer, Vedische und Sanshs it- Syntax, § 174.
- Siyana takes ada/ as referring to mithunam which is sumadhi as consisting of the son and daughter-in-law. A/adhund is cqual to grandchildren, and abhiyodhih is ‘ provide’, i.c. ‘provide that dear pair with dear offspring, our grandchildren’. He does not therefore even follow the Aranyaka, which clearly took sumadhu as accusative. Max Miuiller translates : ‘And this (the son when marricd) being very swect conquered through the sweet, But this represents neither the Aranyaka nor Sayana.
S ‘This verse, which is not in the Rgveda, is not by any means clearly connected with the rest. Siyana pives two alternatives, that it is connected with the verse svadoh svadiyah suadund sr7a sam, or with the whole Sastra (not, as in Max Muller, that it is connected with the hymn fad id dasa, or the Veda in gencral). In the first case ‘this body ’ is the body of the sacrificer, the other
Oe er TRANSLATION AND NOTES 183
‘Since he raised this body in that body ;’ he means this body consisting of the Veda in that corporeal body.* ‘Then let this body? be the medicine of that,’ he means this body consisting of the Veda is to be the medicine of that corporeal body. Of this cight* syllables are gdsa/r7, eleven are tristubh, twelve jagafi, and ten wri. This consisting of ten syllables rests in the other three metres. ‘The three syllable word purusa® gocs into the z7raj. These indeed are all metres, the three and the virdj. To him who knows this’ thus is this day completed with all the metres.
- Ile extends the verses by the use of nada. Nada indeed is man. So a man speaking sounds as it were. In the words nadam va odatinam ? (RV., VIL, 69, 2), odatyak are the waters in heaven, for they water all this; and they are the waters of the mouth, for they water all proper food. In nadam yoyutatinam, yoyuvatyah are the waters of the sky, for they inundate as it were; and they are the waters of perspiration,® for they 1un constantly as it were. In the words palim vo aghavanan, aghnyak ue the waters that are born of the smoke of fire,t and they are the waters that spring from the organ. In dhentnam
body the body of the parents and the result ig seen in svddoh, &c. The other case gives the interpretation of the Aianyaka, as Sayana himself admits, lad elad dvitiyam vyikhyanam asym ity adding brihmanuena spastihviyate, This shows how litle Siyana felt bound to follow his authorities. The words sudm—azrayala occur in various putses in Atharvaveda, VII, 35 Taittniya Samluta, I, 7, 12, 23 Maitrayant Samhita, I, 10, 3; ASvalayana Siauta Sutia, I, 19, 425 Sankhayana Srauta Satia, IW, 17, 1.
- ‘The body of the sacrifice: (Sayana).
7 The hymn fad ad dsa (Sayana).
6 The hymn, RV., X, 120, 15 “restubh, and the desired metres are only obtained by torturing it. ‘The furst, second, and fourth fdas have ten syllables, the third cleven. The first cight of the first pada give the gayarri, the remaining two added to the ten of the second and fourth fadas the jagati, and the first, second, and fourth (or rather the fourth), the 2777.
® Because by adding fv to the first pada, ru to the second, sak to the thud, the verses all become ¢ris(ubh, See V, 1, 6.
0 In evam vid (perhaps one word), cf. Wackernagel, Adtadtsche Grammatik, V1, i, 68. vidusa may be genitive (cf, n. 8 on I, 2, 2) or dative.
‘The exact meaning is explained in V, 4, 6. After cach pida of RV., X, 120, 1, is inserted (besides the syllables fut, 71, sah) one pada of the hymn, RV., VIII, 69, 2, so as to make a drhati. Cf. Satapatha Biahmana, VIIT, 6, 2, 3, and Eyycling, 5.2. /2., XLII, 113, n. 1.
2 Sayana explains the verse with reference to juice produced at the third pressing of the Soma, the visa (ef. Hillebrandt, Jed. Myth., , 235 Sq-), aud takes nadam as the sacrificer, and supplies vaksata. For the real sense see Pischel, Vedische Séudten, 1, 1gt sq.
3 secdate is clearly correct, the accusative bemg cognate. R's svedante is primarily attractive but is improbable, and as a perusal of p. 80 will show, he (like the MSS., cf. Whitney, P. AO. S., Oct., 1887, p. xxv) Is very uncertain about nasals. Cf. Whitney, Sanski it Grammar, § 275; Speijer, Vedische und Sanskrit-Syntax, § 243 Delbruck, Verg/. Syntax, 1, 366-368.
‘ Sayana gives two interpretations, cither smoke (in the shape of a cloud) produced by fire, or from smoke and fire, quoting Kalidasa, Mcghadita, 4, dhiimajyotthsalilamarutan
184 AITAREYA ARANYAKA I, 3, 5-
‘sudhyasitt, Ihe dhenaval are the waters, for they stir all this, and by fsudhyase lie means ‘thou art lord’.® Ile extends® a Iristubh and an anuslubh. For the tristubh is male, the anustubh female, and the two are a pair. So a man having taken to himself a wife regards himself as it were more complete. By repeating the first verse thrice, the verses become twenty-five.’ The trunk is the twentyfifth, Prajaipati is the twenty-fifth. Ie has ten fingers, ten toes, two legs, two arms, and the trunk is the twenty-fifth. Ie adorns this trunk, the twenty-fifth. Further the day (of the sacrifice) is twenty-five, and the s/oma hymn of this day is twenty-five, like is brought about by like. So the two are twenty-five.
- Ife begins? with /ad, this. Now ‘this this’ is food, and so thus he obtains food, Prajapati indeed uttered this as the first word consisting of one syllable or of two, viz. fafa or fdla, Soa child when it first speaks utters the word of one or two syllables, fafa or fafa, So with this very word with fafa in it he begins. A Rosi says (RV., X, 71, 1),.°O Brhaspati, the first point of specch,’ for this is the first point of speech. ‘Which they have uttered making a name,’ for by speech are names made,‘ That of them which was the best and flawless,’ for this is the best and flawless, ‘That is hidden in secret by their love and yet is made manifest,’ for this as regards the body is secret, namely the deities (who center the body), but as regards the gods it is made manifest. This is the meaning of the verse.
- He begins with the hymn, ‘That was the oldest in the worlds’ (RV., X, 120, 1). What is oldest is great; the form of this day as possessing greatness’ is perfect. (There is the word ‘greatness ‘Yin the verse, ‘That fame of thine, O Maghavan, through thy greatness’ (RV., X, 54, 1); the form of this day as possessing greatness is perfect. (There is the word ‘strength’) in the verse, ‘Te groweth more for strength’ (RV., VI, 30, 1); the form of this day as possessing strength is perfect.
sammipitah koa meghah, The waters are aghnyd, he says, because plants and trees are to be tended by all. Cf. also Brhaddevata, IV, 41, which explains RV., I, 164, 43: Sakamayam dhimam;: Atharvaveda, IX, 10, 25.
8 «Thou art food’, in Max Muller's translation must be a slip, fatzyast is regular, see Whitney, Sasshrit Grammar, § 1061, and is found in the Satapatha Brahmana in this form.
6 fad td asa is in tristubh, nadam va odatindm in anustubh, The former is male because bigger than the latter. For the following, ef. Lévi, Za Doctrine du Sacrifice, p.157-
7 The twenty-five are made up by nine verses of RV., X, 120,15 six of X, 543 five of VI, 30, and three of I, 51, 4 which are mentioned in J, 3, 7 below. Cf. I, 1, 2. 4 and n. 6 on V, 1, 5.
1 This is a mere repetition of Khanda 3, and the insertion of it here according to Sayana is for the glory of the whole hymna, whereas the purpose of it as Khanda 3 was to extol the word tad. This may be correct, but it is very obscure.
1 The difference in the first two verses, of course, is that in the first Jyestham needs to be cquated to mahad, whereas mahitvd actually occurs in the second. For the construction,
cf, I, 2, 1,n. 4.
-I, 3,8 tRANSLATION AND NOTES 185
(There is the word ‘hymns’) in the verse. ‘Then, manlicst of men, with songs, with hymns’ (RV., III, 5r, 4); this day is indeed a hymn, and the form of this day as possessing a hymn is perfect. He extends the first two? verses, which are deficient, by a syllable. In the small* (womb) seed is deposited, in the small (heart) the vital spirits, in the small (stomach) food is placed. This serves for the obtainment of these desires. He obtains these desires who knows this. The two of ten syllables serve to obtain both kinds of proper food, that which is footed and that which is footless.4 They become eighteen syllables apiece.* Of the ten, nine are the breaths,® one is the self. This is the perfection of the self. Eight syllables?» remain in cach. Who knows this obtains whatsoever " he desires.
- IIe extends the verses by means of nada.' Now breath is sound. Therefore every breath, when it sounds, sounds loud as it were. ‘The verse madam va odatinam (RV., VIII, 69, 2) is by its syllables? an uszzh, but by its fect an anustubh. Usnth is life, anustubh speech. Thus he places speech and life in him. By repeating the first verse thrice, the verses become twenty-five. The trunk is the twenty-fifth, Prajipati is the twenty-fifth. He has ten fingers, ten
4 That is RV., X, 120, 1%, with ten syHables, and VIII, 69, 2%, with seven. He adds fu to them.
3 Cf. I, 1, 2 ad fin.
4 i.e. animals and vegetables (Siyana).
Sie. ten syllables in RV., X, 120, 1%, the syllable fw, and seven in VIII, 69, 2°. Similarly with the other three Aadays.
6 (Srast) chidrani is the version of Siyana and it is as probable as any other, though the word originally meant breath and only metaphorically is transferred to its use as describing the organs of sense. The nine ‘ orifices’, seven in the head and two in the body, according to a Srutt (Jaminiya Upanisad Brahmana, I, 5,9; 105 6, 8, is the reference, I think) cited by Sayana (safla vai Sirsanyah frina dudv avancar), are referred to in the Kathaka Upanisad, V,1 (where in all, however, there are cleven), Svetisvatara Upamsad, HI, 18, Yogasikha Upanisad, 4, Yogatattva Upanisad, 16, and clsewhere. ‘They are ears, eyes, mouth, nostrils and organs of evacuation, with the navel when ten are counted, as in the Jaiminiya Upanisad, and Jaiminiya Brahmana, I], 77 (/.4.0..5., XV, 240), and érahmarandhra when cleven are counted. Cf. Deussen, 2Ailosophie der Upanishads, p. 243; I. T., p. 265; Sechete Upanishads, p. 281, n. 1, and #ava vai Strasi pranch, Sankhayana Aranyaka, II, 2, which points to a different idea, for which see I, 4, 1, n. 53 5, 1,9. 6; 2, 0.13.
™ That is, after deducting the ten from the eighteen.
® In his interesting note on relative clauses in the Veda, Edgren, P. 4. O.S., May, 1883, pp. xii-xv, points out that unlike Greek, Vedic Sanskrit uses the indef. rel. pronoun with the indic. This rule is not observed in the later Vedic literature, e. g. ASvalayana Grhya Sitra, I, 3, 1: atha khalu yatra kva ca hosyan syat, &c.
1 i.e, by the stanza, RV., VIII, 69, 2.
2 It has four pddus, and is therefore like an anzustubh, which of course it really is. But it has in the Samhita form only twenty-seven syllables, or resolving the y in aghnyanam in pada 3, twenty-eight, which is the number of syllables in an usuth, which, however, has three pddas (8+8+12) only.
186 AITAREYA ARANYAKA J, 3, 8-
toes, two legs, two arms, and the trunk is the twenty-fifth, Ife adorns this trunk, the twenty-fifth. Further this day (of the sacrifice) is twenty-five, the s/oma hymn of this day is twenty-five, like is brought about by like. So the two are twentyfive. This is the twenty-fifth with regard to the body. Now with regard to the deities. ‘The eye, car, mind, specch, and_ vital spirits, these five deities * have entered into this person, and he has entered into these five deitics. He is then * pervaded wholly in all his limbs up to his hair and nails. So all beings, down to ants, are born thus pervaded. A Rsi says (RV., X, 114, 8), ‘A thousandfold are these fifteen members,’ ® for five arises from ten. ‘As large as heaven and earth, so large is it) for the sclf is as large as heaven and earth. ‘A thousandfold are the thousand mights,’® thus does the poct please and magnify the members. ‘As far as drahman extends so far does Vic,’ wherever there 1s brahman, there is Vac,” wherever Vic, there is brahman, is what is meant. The first® of these hymns has nine verscs, for nine are the breaths, and it serves to win them. The second has six verses, the seasons are SIX, and it serves to win them, The third has five verses, the pankiz® has five feet, and it is food, so it serves to win proper food. ‘Then comes a tristich, there are three threefold worlds, and it serves to conquer them. ‘These verses become érha/is,” the
- Cf. 1,3, 3 above; IT, 4, 2.
4('Then’ is taken by Max Muller as referring to the five deities, by Sayana as referring to the body in which fzrisa is, But the latter vicw scems quite sound. ‘The senses and purusa are absolutely inter-connected. For sangah, cf. Jaimimya Upanisad Brahmana, IL, 3,3. For @, cf. Speiyer, Vedische nad Sanskrit-Syntaa, § 88; Soli Oe Sey XNIJI, 151 sq.
5 ukthe Sayana translates udhysliny angant and, as hymns will not do, he must be approximately right. His view ig that the fifteen are made up of the five above mentioned and the corresponding five clements (carth, water, fire, wind, and ether) forming the mother and father. But this is more than doubtful. For the ten the d/man comes with its five organs and a complete body.
6 Pecause the senses are applied to a great variety of objects (Sayana),
1 Brahman wm all and wherever a naine is given, it is there, cf. 1, 3, 3. Sayana quotes a Sruti, Taittiniya Aranyaka, IJ, 12: sarvani ritpant vicitya dhivah \ namini krtodbhivadan yad aste \ For the very close connexion of drahman and Mac, see 1, 1, 1,0. 85 Atharvaveda, LV, 20; Bloomfield, Atharvaveda, p. 88.
« RV., X, 120, has nine verses. The repetition of esa is due, says Siyana, to the comparative nature of these hymns as used in the Sastra, the first esa refers to the hymns as they stand in the Sastra, the second to them alone as they stand in the Samhita, ‘This is of course impossible. For the nine frazas, sce 1, 3,7, 0-6. For the scasons, cf. Zimmer, Altindisches Leben. pp. 373s 3745 Oldenberg, S.B. #., XLVI, 184.
® unnam ca panktichandasd sadhyatuat ksetresu panktiriupenotpannatvad vd panktirupfam, Sayana. For the tristich and the worlds, cf, Sankhayana Aranyaka, H, 3.
” The first pada of RV., X, 120, 4, has, with fz, eleven syllables, the first pada of RV., VIII, 69, 2, seven verses, making cightcen. So two padas give thirty-six syllables, or a dy Aate. ‘The twenty-three verses give forty-six brhatis, as cach is extended similarly (Sayana).
-I, 4,1 TRANSLATION AND NOTES 187
metre, the immortal, the world of the gods. This is the body. Even so he who knows this comes by this way near to the undying self.”
ADHYAYA 4.
Then comes the s#dadohas verse. Sitdadohas is breath and by breath he joins together all joints. Then the neck verses.? They denote them as usuth verses according to their metre. Next comes the si#dadohas verse. Sidadohas is breath and by breath he joins together all joints. Then come the head verses. They are in gdvalri, for it is the beginning of the metres, and the head is the beginning of the members of the body. ‘They are in arkavat* verses. Arka is Agni. They arc nine verses, the head is of nine pieces.’ He recites the tenth verse. It is the skin and hairs of the head. It serves for reciting more than
I Siyana explains this obscure statement as referring to a birth as a deva. It may be doubted if it means more than he comprchends the immortal body (ef. a¢md, just above), i.e. he who knows these verses thus performs that part of the rite which coriesponds with the body of the bird to which the Niskevalya Sastra is hkened (cf. J, 1,1). That dmd above means body or trunk scems certain, and the second dmdinam can hardly refer to anything else. If it docs, it may simply mean, ‘lic becomes immortal.” The ace. 1s governed by adét; cf. I, 1, 2,.s 10.
1 The Sankhayana Aranyaka treats all this very biicfly, 11, 1, covers all Adhydaya 3 and the sadadohas. The Sirsan comes in TI, 2, before the grasva, TT, 3; then the passa (aksa, baht, prahastaka), 11, 4-5; then the caturutfarani, MI, 6; the aSitrs, edyatri, birhati, ausnthi, Il, 7-10; the vasa, II, 115 the dufadah, IT, 12; the atudrdgna sikta, WU, 133 the avafana, II, 14; the duwstubha samdimndya, I, 15; the tristupchata, WU, 16; then two miscellaneous chapters, 17, 17; 18.
Sadadohas is interpreted as yielding milk and it represents the verse, RV., VITL, 69, 3, td aya stdadohusah sémam Srinante prénayah Vjduman deninim visas trisv & rocané divéh VW ‘This is the verse immediately after the nuda verse. Its use here is explained by Sayana because it is Prmmasvaripd. Cf. Sankhayana, II, 1: zwand farvand samhilani bhavantt, parvan is apparently used vaguely; cf. T, 2, 3, nm. 12.
2 ¥or them see V, 2, 1, which is expressly here ascribed to Saunaka by Sayana, Intiod., p. 20. griuih here means ‘ cervical cartilages *,sce nn. 7.
3 sisrksoh Prayipatch prathamam mukhalo gdyatit samutpanna (Siyana quoting the Yajurbrihmana) ; see Lévi, La Doctrine du Sacrifice, pp. 18, 53-
4 That is, RV., 1, 7, t-g; in v. I arkcbdir occurs,
5 Cf. Taittiriya Samhita, VI, 2, 1: ¢asmdn navadha Stro visytitam \ (Sayana); nava vat Sirast prinah, Sankhdyana Aranyaka, II, 2, and I, 3, 7, 0.6. The first expression of this precise idea seems to be in the Atharvaveda, X, 8, 43; punddsikam ndvadudram tribhir guydbhir durtam. Whitney in his 7rans/ation, p. 601, thinks that the later gveas are already referred to, but as Lanman (7rans/alion, p.1045) points out, Garbe (Saehth yatativakaumudi, Abh, der Bayerischen Ak, der Wiss., XIX, 529) renders the three coverings as skin and nails and hair (cf. n. 6). A different view of the f:dzas appears in Kathaka Samhita (XXXIII, 3, cited by Weber, Ind, Stud., XU, 113, n. 2 for a grammatical point): dasa vat purusa pranah stanau dvadasau (11th and 12th). Cf. also Kausitaki Upanisad, I, 15.
188 AITAREYA ARANYAKA J, 4, 1-
the sfoma® These form the /rivy! stoma and the gayafr? metre, and it is after the production of this s/oma and this metre that there arises all that is. These verses serve for production. Children and cattle are his who knows this. Next comes the sidadohas verse. Sidadohas is breath, and by breath he joins together all joints. Then come the vertebrae verses? They are in vrdj metre. So one man says to another, ‘Thou shinest above us,’ or, ‘Thou bearest a high neck,’
to one who is proud® Or, again, because they run® close” together, they
© In the griurt stoma only nine verses of the hymn are used, but here the tenth verse of the hymn is also employed. ‘This 1s not the case in Sinkhayana Aranyaka, IT, 2. Sdyana cites Taittiitya Brihmana, J, 2, 6: trivee chiro bhavati \ tredha vihitam hi stras \loma chavir asthe paracd stuvanti \ Cf, also Sankhayana, l.c.: ¢vigs vd asya Sirsnah kapalini bhavanti ; Satapatha Brahmana, XLV, 3, 1, 19.
7 yijavah is taken by Sayana as a masculine singular ; he derives it from wifesena yavah, and calls it the part at the root of the wings, or, taking it perhaps as plural, froin viju, the lower bones of the neck. [t is most probably a plural. Max Muller’s dictum that ¢d-c7ri7jo proves nothing as it must be attracted goes too far, ‘The exact sense of viyaval is doubtful. But as grivih is plural and properly means ‘the cervical cartilages’ or windpipe, the front part of the neck, then inost probably vyavah is also plural and denotes the back part of the neck, the cervical vertebrae, which are usually denoted by skaadhth (Loemle, TR ALS 1900, p- 918; 1907, pp 2). ‘This gives a perfectly good scnse and seems imperatively demanded by the allusion below to a suffnecked man; in the proverb grivah is used (in a way which spoils the argrument formally), cither (@) as neck generally or (6) as cervical vertebrae, a sense found m the Satapatha Brahmana, XII, 2, 4, 10 (Lloernle, p. 918), The grivah of the Aranyaka must, however, be different from the viyavah. Eggeling (S24, XVM, tra, n. 1) takes wyavak as ‘the roots (sinews) of the wings’ (cf. Bohtlingk and Monier=-Williams, Dicé., 8. Ve) and Friedlander (Introd., p. 10) translates ‘ Flugclansatz’.
For 47 virdjo bhavanti, if it is, as is not likely, attracted, cf. examples in Delbriick, Altindisihe Syntax, pp. 564-566; Chaindoyya Upanisad, VI, 16, 2: chad dtmyam tdam sarvant fat salyam sa dtmd; infra, II, 6, 1, and for Sanskrit, Speier, Sasskréit Syntax, § 27. Kaamples, however, on non-attraction are found when necded to make plain the sense, ¢. g. the Chindogya passage cited has faf tvam asi and so passim in the Upanisads (sce Jacob's ( omordance, p. 137). The use is very old, being found in Greek and Latin also. Cf. below, TI, 2,2: esa vd ry esa, Xe; esa vat padam, &c. A case oF two seems to occur of the reverse attiaction, ¢ g. Martrayani Upanisad, I, 2: efad vrttant purastad duhf$akyam etat prasnam, where see, however, Max Muller's note (9.8. 4., XV, 288, n. 1).
8 ‘This is the translation adopted by Max Muller from Sayana. This may be correct, but the passage would certainly run better if it were taken all as one sentence. ‘So one man says to another, ‘Thou shinest, above us, thou bearest indecd a stiff neck,” that is to one who is proud.’ But the position of stabhamanam va renders this doubtful. On the other hand Sayana feels that it ts difficult to explain the grzvd vai dhirayast if taken alone, and this secms to me to tum the balance in {favour of the translation here suggested. For this meaning of grivah see Satapatha Brahmana, XII, 2, 4, 10, and Hoernle, 7. &. A. 5, 1906, pp. 916-922. Sankhayana Aranyaka, II, 2: trint va asam grivanam parvant bhavantt,
° dutah must be from Adu gata (Dhatupatha, XXII, 46) as Sayana says. Monier- Willams’ icf. omits this form, giving davisdnt, RV.y Xy 3-4) 5» 28 the only quotable form (sce y. Schroeder, Vienna Oriental Journal, XIII, 119-122). v. Schroeder (ibid., 297, 298) finds the same root with wpa +d in the sense ‘ anlegen’ in Kathaka Samluta, VI, a: Adksa upadityah, and
-I, 4,2 TRANSLATION AND NOTES * 189
are taken to be" the best food. For z/ra7 is food, and food strength. Next comes the s#dadohas verse. Stdadohas is breath, and by breath he joins together all joints.
- Now comes the right wing. It is this world,' it is this Agni, it is specch, it is the Rathantara, it is Vasistha, it is a hundred.? These are the six powers of it. The sampafa hymn serves to win desires and for firmness. The parker verse serves for proper food. Next comes the sa#dadohas verse. Sudadehas 18 breath, and by breath he joins together all joints. Then follows the left wing. It is that world, it is that sun, it is mind, it is the Brhat, it is Bharadvaja, it is a hundred.t| These are the six powers of it. The sawpdfa hymn serves to
Kapisthala Samhita, IV, 1: Aaksa upadulyah, and compares Greek duw, évduw, éxdda, and Latin induo, enuo. NNinternitz (Gesh. der widisch. Litt., J, oS) still treats damsdnt as if it meant ‘T will play’, as taken by Geldner (Szedeusig Lieder, pp. 158 sq). It cannot be from Jf dt ‘burn’, as suggested doubtfully in Whitney, Aools, &'., p. 75.
W samhithatamih is clearly the reading, from /éamh (1.6. badha for baxtha). Tt occurs in the Tauttiriya Aranyaka, Cf. Whitney, Samstot¢ Grammar, § 954; Macdonell, Vedic Grammar, p. 88; Wackermagel, Aldindische Grammatih, I, 44.
YW aynatamam pratyacyante is thus construed by Max Muller, who says the adverbial form is vouched fur by Panini, V, 4, 11. The fice use of comparatives and superlatives of this class is a sign of carly style, but in the earliest literate (RV. and AV.) the accusative neuter is preferied, see Whitney, Sanskrit Grammar, §§ 1tite, and tig. CF. also Satapatha Brahmana, X, 1, 2,81 dlamam khydyates wil., X, 8, 2, 10: anutanim gopryatt, and Delbruck, Altindische Syntax, p.tg43 prataram ra kriyante, Aitarcya Bribmana, ITT, 48,4. fe vataram pupmanam apihata, Ailareya Brahmana, TV, 25, 3. But none of these or similar cases secm to justify avatamdn, and the sense given by Sayana as prufyunte would equally be obtained by rendermg ‘they approximate towards (fra‘z+ ac) that which is most truly food’ (fem. because wird is fem.). For such a use of asnatamid, cf. KV. I, 41, 16 (ambitama, nadilama, devitama), and many exainples in Delbruck, 1 ¢., p. 193; and for the ace., cf. absisaytpadyante with acc, I, 1, 2, n. 10. The acc. Is governed by the preposition. yad may be taken with dutah as equivalent to a finite verb, which is not very probable, or with pratyacyante, as piving the explanation of ‘the wa7ah are viray’.
1 Agni is the guardian of this wold and he ts also Vic, IT, 4, 2, and Vac is Rathantara, ITT, 1, 6 (Siyaua), while Vasistha brought the Rathantara.
2 See V, 2, 2 for the verses. ‘They are RV., VII, 32, 22 and 23; VIII, 3, 7 and 8 (thiee each according to the reckoning of the Aranyaka); I, 32 (15 vv.); VII, 18, 1-153; VII, 19 (11 vwv.); 20 (10 wv.) ; 23 (6 wv.); 25-29 (26 wv.); 1V, 20 (11 vv.); making roo in all, and then the fankr, I, 80, 1; 1V, 20, is styled the sampata hymn.
3 ‘The moon 1s the deity of mind, but here the identity of sun and moon is meant, says Sayana, and wanas is Brhat, and Bharadyaja made the Brhat.
4 See V, 2,2 for the verses. They are RV., VI, 46,1 and 2; VIII, 61, 7 and 8 (three each according to this reckoning); VI, 18 (15 vv.); 23 (fovv.); 24 (10 wv.); 25 (Q vv.); 31-38 (40 vv.) : 1V, 23 (11 vv.); making rot in all, and then the farhti, 1, 81, 1. The sampata is 1V, 23; cf, Aitarcya Brahmana, IV, 30, 3. The fatam is not precisely accurate, but the inaccuracy is deliberate. ‘There are 100 in the right and ror in the left, and the pawdtz verse adds one to cach of them. For the varying sizes of the wings sce Taittirlya Brahmana, ], 2, 6, 3.
190 AITAREYA ARANYAKA 1, 4,2-
win desires and for firmness. The pankti verse serves for proper food. These two are deficient and excessive. The Brhad is male, the Rathantara is female. The excess is of the male, the deficiency of the female. Therefore are they deficient and excessive. Now by one feather is the left wing of the bird the better and therefore the Icft wing is the better by one verse. Next comes the si#dadohas verse, Sidadohas is breath, and by breath he joins together all joints. ‘Then follows the tail. This’ consists of twenty-one duipada verses.© For twenty-one are the backward feathers of the bird. Again of all s/omas is the ekavimsa the support, and the tail the support of all birds. He recites a twenty-second verse. This is given the form of two supports. So all birds support themselves on their tails, and having supported themselves on their tails, they fly up. For the tail is a support. He (the bird) is supported by two decades of wird verses. He again, the man, is supported by these two dvipadas, the twenty-first and twentysecond. That which forms the bird serves to obtain the desires of the man. That which forms the man selves for his prosperity, glory, proper food, and honour, Next comes the sidadohas verse, next an additional verse, next the siadadohas verse. The sidadohas is male, the additional verse female. ‘Therefore he recites the s#dadohas verse on either side of the additional verse. Therefore the seed of the two when effused obtains oneness with regard to the woman alone. So birth takes place in and from the woman. Therefore he recites the additional verse in that way.’
3, He recites the cighly gayalri tistichs. The eighty géya/r7 tristichs are this world, and whatever glory, might,? wedlock, proper food, and honour there ‘s in this world, may I obtain it, may I win it, may I possess it, may il be mine.
8 These verses, RV., X, 157 (5 V+) 5 172 (4 vv.), besides twelve from other Sakhas are given in V, 2, 2. Cf. Taittiriya Biihmana, I, 2, 6, 4: ehavimsdin picham \ dvipddasu stuvantt prdtisthilyat \
6 "The feet, Sdyana says. The sdea scems to be, when there are twenty-two verses, that
twenty represent the feet of the bird, and two those of the man. When twenty one, it 1s the tail that is in question. See also V, 2, 2.
7 atra 1s rendercd asmin vijavavibhige in Sayana, It seems rather to refer to the position of the additional verse between the sadadohas. Yor abhi in the Aitareya Drihmana, cf. Licbich, Beas. Bettr., X1, 2815; Speijer, Vedische und Sanskrit-Syntax, § 88, Yosatas (Whitney, Sanskrit Grammar, § 1098) is possible and must be so taken if dydatd is a noun as given in Bohtlingk and Monier-Williams’ Dicé, But it is simpler to take it and pra° as adjectives. Croliiy 25 prthivitah, where ttah is probably meant. Cf. qanajahk in Taittiriya Upaniyad, II, 8 (5. 4. E., XV, G1, n. 2); dpanadevah, Jacob, Concordance, p. 162. For the chafesa, see Weber, Jind. Stud., X, 142, nN. 35 XIII, 113, 0. 25 Bolling, J. A. O.5., XXIIT, 321 sq.
! "The three scts of tristichs are the food of the bird. They are set forth in detail in V23 33 4; 5, respectively.
4 Might is interpreted by Sayana as vedasastraprayukld piijd and is opposed to afactith as dhanadhanyadisamrddhar ipa pid, but he gives /e7as as an alternative rendering.
a anes TRANSLATION AND NOTES 191
Next comes the sadadohas verse. Siidadohas is breath, and by breath he links together all this world. He recites the eighty érha/z tristichs. The eighty drhalz tristichs are the sky-woild, and whatever glory, might, wedlock, proper food, and honour there is in the sky-world, may I obtain it, may I win it, may I possess it, may it be mine. Next comes the sédadohas verse. Sidadohas is breath, and by breath he links together all the world. Ile recites the cighty wsz7h tristichs. The cighty uszzh tristichs are that world, heaven,® and whatever glory, might, wedlock, proper food, and honour there is in that wold, and the divinity of the gods,’ may I obtain it,* may 1 win it, may I possess it, may it be mine.® Next comes the sadadohas verse. Sidadohas is breath, and by breath he links together all that world.
Apnyaya 5.
Ie iccites the zafa! hymn desiring all to be in his power. There are twentyone? verses, for twenty-one are the parts in the stomach. Then the ckhavinisa is the support of all s/omas and the stomach the support of proper foods. They are +n differcnt metres. For the intestines are larger one than the other,* some small,
8 The insertion of dyaus is curious and Siyana notes it as being vsfasta than.
- ‘This is taken by Sayana as being equal to 47 ahman, the honoured of the gods, Indra, &c., and he quotes for it a passage intended to he SvetaSvatara Upanisad, VI, 7: fam Svaragaye peramam mahesvaram tam devinam paramaiwnt datvam (so R, read with S devaltandye (or darzutanam with ed.) paramam ca darvatam). But, though Max Maller accepts this view, it is simpler to equate it merely to the divimty of the gods, i.e. the divine nature.
® Probably dpnazind is suggested by the af of asit? equated to aS, as stated by Egyecling (S. B. 7, XLU, 112, 0.1). The view that aiitt contains the /af, cat, probably led to the identification of the a@féfs with anna as throughout the Aranyaka and also in Satapatha Brahmana, VIN, 5, 2,173 but when Sayana in his commentary on this passage calls the as7es annariipah, he merely icfers, T think, to that identiication and does not base it on etymology, as suggested by Iiggcling,
® For the subjunctive as optative in sense, cf. Speyer, Ledische und Sanskrit-Syntax, § 186, and for the question of subj. and opt., Goodwin, Greck Moods and Tenses, App. 1. Vor subjunctives in Aitarcya Brahmana, sce Aufiecht, pp. 429, 430; and a full list in Bohtlingk, Chrestomathie’, pp. 349) 359. See also Dell uck, dndische Syntax, pp. 306 sqy Vergl, Syntax, II, 365 sq. -
1 Jn Sinkhdyana Aranyaka, I, 11, the sidadohas veise is repeated twenty-four times. It agrees in counting the zafa hymn as referring to the wdara. The hymn is RV., VIII, 46. See V,2,5. Itis called a v/ed in I, 5, 2 below. The name is given because the author is Vasa (ASvya) says Siyana, and this is probably the case, showing the carly date of the traditional authorships. Cf. Satapatha Brahmana, VIII, 6, 2, 3, and Kygeling, 5. B. &., XLII, 112, n. 2. See also Oldenberg, Z. D. AL. G., XLIT, 215 sq.
2 Only twenty of RV., VIIT, 46, but the sadadohas verse is counted in; see, however, on V, 2, § ad fin.
3 Viksudram is rendered ‘confused’ by Max Muller. The rendering in the text is that of Sdyana and is supported by the use of viksudra iva hi pagfavah in Aitareya Brahmana, V, 6, 5,
192 AITAREYA ARANYAKA I, 5, t-
some big. He recites them with the word om according to the metre and according to the manner of the eccurrence.‘ For the intestines are as it were according to the manner of their occurrence, some shorter, some longer. Next comes the sadadohas verse. Sidadohas is breath, and by breath he joins together all joints, Having recited this verse twelve times,’ he leaves off. Twelvefold are these breaths,® seven in the head, two in the breast, three below. There are they contained, there are they perfected. Therefore there? he leaves off. The hymn, ‘O Indra and Agni, ye two’ (RV., VIII, 40), forms the two thighs which belong to Indra and Agni,’ the two suppoits with broad bones. The
where see Sayana’s explanation. For the compar., see Delbrick, Altindische Syntax, pp. 196 sq. The Ardaya is sthila according to Sayana. The metres of RV., VIII, 46, are very various in the cyes of the Anukramani. For the form astastya, cf. Whitney, Sanskrit Grammar, § 1245 ¢. The twenty transverse processcs (kuntapa) in the abdominal portion of the spine (udara), Satapatha Brihmana, XIT, 2, 4, 125 14 (Eggeling, S. 2. 7, XLIV, 164, n. 1; Hoernle, JRA S 1997) Pp: 8, 10) suggest a different rendering, but the tradition is quite plausible. The epithet used too doves not suit bones. It is, however, to be noted that in Sinkhayana Aranyaka, IT, 6, the anaka, which can mean the lumbar portion of the spine (RV., VI, 163, 2, cited by Hoernle, /- R.A. S., 1906, p. 917) a) well as the thoracic portion (Satapatha Lrahmana, XH, 2, 4, 14, cited ibid., 1907, P. g), is said to have twenty-one parva, and certainly this is so strikingly parallel to the udara with its twenty funtdfas (Satapatha Brahmana, XTI, 2, 4, 12), since the twenty-first may be the ania itself, that it is possible that this passage should be so interpreted. But to do so would only be justified by the belicf that these early medical statements 1est, as ILvernle (Osteology, Ppp. 101-104) holds, on acquaintance with current medical views, an opinicn 1 do not shate for reasons given in Z.D.M.G., UXT, 134 94:
4 sathopapadam is a difficult phiase. Max Muller, following Saiyana, renders ‘according to rule’, Sayana explains this with reference to the technical rule, given by Agvalayana Srauta Siitra, VI, 5,115 12, that dvipadd verses arc to be recited with a pause in the middle and om at the end, while ckafadd verses are to have om prefixed and affixed. This is artificial and perhaps it only means (cf. Monier-Williams’ /icé., s.v.) ‘just as it may bappen’, which version suits the anfastyam better, and Siyana ends up with practically this version. Chandaskiram (for the Sandhi, cf, Wackernagel, A/tindische Grammatih, J, 340; Aufrecht, d7laeya Brahmana, p. 420; Macdonell, Vedic Grammar, p. 71) refers of course to the different metres of the hymn. Cf. V, 2, 5, and note. For the geiund, cf, Whitney, Sanskrit Grammar, § 995; Delbruck, Altinaische Syntax, pp. 494 §4:5 Speijer, Vedische und Sanskrit-Syntax, § 224.
® ‘That is once cach in the verscs representing the body, neck, head, vertebrae, right side, left side, tail, food in three sets of eighty tristichs, and the vafa hymn. In the case of the tail there is a sadadohas before and one after the additional verse, and so the number twelve is made up.
6 The number twelve is clearly to suit the twelve repetitions of the sadadohas verse. It is probably got by taking the seven openings in the head, I, 3, 73 8, and adding the two in the bieasts, and the abt, payue and gud. For other fanciful enumerations cf. Deussen, / hilosophee der Upanishads, pp. 255 84-5 E.T., pp- 283 99-, and Jaiminiya Upanisad Brahmana cited in note 6 on J, 3, 7-
T Ife does not use that verse in the ‘thigh’ verses.
® Indra and Agni are the strongest of gods and the thighs enable the bird to fly aloft (Siyana), In Saikhiyana these verses form part of what represents the tail in the Aitareya, but
-I, 5,2 TRANSLATION AND NOTES 193
a
verses have six fect® for firmness. Man?! has a double support, cattle have four feet. So he places the sacrificer with his double support among the four-footed cattle. The second verse has seven feet," and he makes it into a gaya/7 and an anuslubh. Now the gdayatr?'!? is brahman, the anustubh is Vic, and so he unites Vac and érahman. Ue recites™ a “risiubh at the end. The “rs/ubh is strength and so with strength he surrounds animals. Therefore animals"! depend on strength for their rising and their going forth.
- In the Niskevalya hymn addressed to Indra,* ‘To thee, the mighty, the intoxicated one’ (RV., X, 50), he inserts a w7vd.* For clearly thus does he place strength in himself. They are frrtfadhs and jagatis.* They say, ‘Why then does he insert a wzid among /ristubhs and jagafis?’* ‘One metre only
in Satapatha Brahmana, VIIT, 6, 2, 3, they are referred to the wings, see Eggcling, 5. B. 2, XLIU, ri, 112. See also V, 3, 1,n 13 above, p. 37.
° They, except two and twelve, are in the so-called mahdpankte metre, Vor the correct expression arvasthize, cf. the use of #ruphalaka for the thighs, Hoernle, Osteology, pp. 206, 215, perhaps wiongly read for wru°. If fe 15 read here, it means ‘the thighs and knees are supports y cf. Vajasancyr Samhita, NVET, 23; Apastamba Sulba Sitra, NJ, 2and3 (7. ) AG, LVI, 362).
sie Ot i ea arte eae |
1 Tt consists of seven Aadays of eight syllables, and can be made into an anws/ubh preceded hy a vayani. According to Sayana, following Aévalayana, in the latter case there 1s a pause after the second Adda, and om alter the third. In the former the ev follows the fourth, and there is a pause after the second Adifa,
BE EP TAL ee
1 Siyana holds this to refer to a special mode of recitation, by which after the fist pada there is a pause, and ov tollows the second, and so for the third and fomth, and which he calls tristupsamaya, Vhis is from Advalayana Sianta Siitra, VI, 15,6; RV., VITT, 4o, 12, is in (astvehh,
4 ‘This must mean, as Siayana says, and as Max Muller takes it, that animals obey a master. The last two acctsatives are loosely connected as accusatives of pomt in which; such ace. are more frequent in Greek and Latin (e.g. Tacitus, .la., 1, 272 deverunt tribunal... manus intentantes, causam aiscordtac et initium armorum), In the Maitreya Upanisad (Max Muller, SB. b., XV, xiv): sa tatra paramam tapa adilyam udiksamina tirdhvas listhatt, Max Muller observes that d@sthaya would be expected, but it 1s not necessary to suspect the text. For the compound, ef. Jaaminiya Upaniyad Brihmana, I, 47 and 48. In pasin parigic hate the ace, 1s dependent on farz: so Altareya Brahmam, VIII, 28, 1, 23 fave etth parca devatih parimriyante (corect Speyer, Vedische und Sanskril-Syntar, § 88).
1 Forming part of the thigh verses.
2 Siyana says the wd (cf. Prhadiranyaka Upanisad, HI, 9, 1, for a Vaisvadeva nzvid) 1s to come after the fourth verse and 1s to be Jado devah somam pibatu ( pinvamanah 5), &e. (Sankhayana Srauta Sitra, VITI, 17,1). ‘In himself’ he renders as ‘in the bid in the shape of the Sastra’. It may mean ‘in himself’ only, For the auzids see Scheftclowitz, ze Apokiyphen des Rsgveda, pp.1368q. The nizitsamprake granthe in Ris, unhappily, a myth, the reading (in R4, S, &e.) 18 sanghe.
3 The metre is irregular. According to the Anukiamani, one and seven are jagati, the rest tristubh, Siyana offers the alternative of the last two being jagati,
- The prakrti has trrstubhs at the midday pressing, and so the deviation needs explanation. Note that the answer is repeated, and is not that of the Atanyaka itself, though it is adopted.
KEITEL O
194 AITAREYA ARANYAKA I, 5, 2-
cannot support or fill the aivid of this day,’ so he inserts the nivid among iristubhs and jagalis. Let him know that this day has three s7vrds.° The vata hymn is a wzid, the Valakhilyas are a nrvéd, and the nivid is a nivid. So
let him know that there are three nimds in this day. Then come the hymns, ‘Who in the forcst as it were has been put down’ (RV., X, 2g), and ‘Who fist is born, the wise one’ (RV., I, 12). In these is the verse, ‘When the hopes of all are on food’ (RV., X, 29, 4), and it serves to win proper food. Then comes an insertion. As many decades of verses® in érisfudh and jagal addressed to Indra as they insert between these two hymns, after transforming them into drAafs, so many years do they live beyond the normal life.” By this ‘nsertion life is gained. Next he recites the sajaniya* hymn that cattle may come to his offspring. Then he recites the ‘Tarksya® hymn, Tarksya is welfare, and the hymn leads to welfare. ‘hus he procures welfare. He recites
8 Siyana says the nivid here referred to above is the mukhyé nivid, and the others are aupacdrike, and he assigns the use of several metres in the vasa and of tristubhs and jagatis in the Valakhilyas as the 1eason for their being styled #/vas. The Valakhilyas occur in the drhaté tristichs, see V, 2,4. The Valakhilyas and Nivids are printed from the Kaémir MS. by Scheftelowitz, Dre Apokryphen aes Ryveda, 1906. See also Oldenberg, Gott. gel. Ans., 1907. Scheftelowitz (pp. 10 $q-) argues that the Valakhilyas are among the old Khilas which were accepted by some schools (probably the Baykala and Mindikeya) and not by others (Sikalya), who only included ‘Nationalhymnen’ in thetr tradition, Oldenberg (pp. 221-235) effectually—in my opinion— demolishes this argument and leaves the Khilas what they have hitherto been considered, later additions to the Rgvedic tradition, though doubtless in themselves old, ‘The Valakhilyas are mentioned by that name in Kausitaki Brahmana, XXX, 8; Taittiriya Aranyaka, I, 23; Maitrayani Upanisad, II, 3, &e. Cf, also Macdonell on Brhaddevatd, VI, 48 ; IH, 116; Max Muller, Marut- Hynins, pp» xxani sq, who is, however, wrong in saying that they do not occur in any Khila culleetion ; .5¢. Petersburg Dict. VY, 954
6 SAyana renders dakatinam as ‘taken from the ten thousand numbered Samhita’, and Max Muller takes it as ‘taken from the ten Mandalas’. Neither meaning appears certain. dasati elsewhere means a decade, dafatay? refers to the Samhita, and 1 think dafalindam raust mean decades. T hey are decades of dristubhs and jayatis turned into drhaéis, and it may he noted that six 7 istubhs and two Jagatis give ten brhatis, ‘This may be the reference, or the reference may be to the fact that thice 7 zstubhs and seven jagalis give thirteen brhatis, Sayana contents himself with explaining that of three (ristubhs and four jagatis nine drhatis can be made, which does not seem to be of much help. V, 3, ¥, appears to support the view here taken.
7 ‘That is, no doubt, one hundred years, V, 3,1; and I, 2, 2,n.14. For idhvam with abl, cf, Speijer, Vedische und Sanskrit-Syntax, §§ 58, 993 Delbnick, Altindische Syatax, p. 113; Liebich, Zesz. Beir., XI, 295.
8 That is, RV., IT, 12, called sajaniyam in Aitareya Brahmana, V,2, 1. For arjayan cf. Speijer, l.c., § 188 ; Whitney, Sanskrit Grammar, § 587; Delbrtick, pp. 353 8q- The form is given by Whitney, Roots, &¢., p- 14, 28 only found in the Siitras and Epic.
» RV. X, 178, addressed, says Sayana, to Tarksya Garuda, but cf. Macdonell, Vedic Mythology, Pp. 145- R reads Zarkso, but the Sarvanukramam and Brhaddevata agree with the RV. Cf Kausitaki Brahmana, XXX, 5, and Ill, 1, 6,n. 5. For the form, cf. Wackernagel, Altindische Grammatik, XY, 2333 Macdonell, Vedic Grammar, p. 43:
-I, 5,2 TRANSLATION AND NOTES 195
the ekapadi*’ verse that he may at once be all and win all the metres." In the hymn, ‘All songs have caused Indra to grow’ (RV., I, 11), there are additions 2 to the verses. Scven verses does he make additions to. Tor seven are the breaths#3 in the head, and so does he place breaths in the head. He makes no addition to the eighth. The eighth is speech, and (he thinks), ‘ Let not speech be mingled with my breaths.’ Therefore speech, though it has the same abode as the breaths, is not mingled with them. He recites the viray verses.'4 Virdj verses are food, and serve to win food. He ends with the hymn of Vasistha,’® that he may become Vasistha. (He should end) with the perfect verse," with the word ‘great’ in it, ‘This praise to the great, the terrible, the bearer’ (RV., VII, 24, 5). In the verse, ‘Like a steed Jabouring at the yoke, he has taken his place’ (RV., VU, 24, 5), the yoke is the end (of the car), This day is the end.'7 Thus is (the verse) fit for the day. (Ie should end) with the perfect verse, with the word ‘praise ’ in it, ‘O Indra, this praise celebrates thee’ (RV., VII, 24, 5°). With regard to the verse, ‘ As heaven over
10 Siyana gives it as Jdro visvam virdjatt, sce V, 3, I.
1 Jt is the last of the imetres used.
12 The phrase occurs also in Sankhayana Aranyaka, II, 12, and is futher explained in Vets Ty where Siyana is much more explicit than in his commentary here. The idea is 1%, 1%, 1°, 2%, 14, 20; 3°, 38, 2, 3%; and so on, ‘The result is a curious intertwining, vyat/sanga, of verses. A similar proceeding 1s found in Aitareya Brahimana, 1V,3; VI, 24. For other examples of this process, called z/havana also, cf. Sinkhiyana Srauta Sitia, VII, 15, 4 (at the Apyayana of the Madhyandina Savana) ; 1X, 5, 4 (at the Sodagin) ; XT, 11, 5, and ASvalayana Srauta Sitra, VIII, 2, 7 (Valakhilyas, when a wyatimarSane viharana takes place); Roth, Z. D. AL G., XXXVI, 109, who traces the practice even in the Rgveda, and Hillebrandt, Awwal-Lilleraiur, p. 103.
13 The openings are referred to above, I, 3,73; 85 4.15 5 T- The erghth as Vac refers no doubt to the tongue. The first reference to seven openings is not (as Deussen seems to hold) that in Atharvaveda X, 8, 9, which is there practically umntelligible, and which is given up by Whitney (Zranslation, p. 597), but which appears in a more plausible form in Brhadairanyaka Upanisad, II, 2, 3, where the verse has as its last pada: vag astami brahmand samvidina, but that in AV., X, 2, 6, where the seven Adi are given as eyes, nostrils, ears and mouth (sce Whitney, 7vanslalion, p. 568; Hocmle, J. A. A. 5., 1907, P- 12). In ver. 7 the tongue is specially mentioned. The scven, however, sccm already to have included Vac, to judge from the explanation in that Upanisad, I, 2, 4, where, according to Deussen’s translation, it is intended to stand for the tongue, as indeed scems clear fiom its being connected with Atri and affz, though Bohtlingk, in his translation, p. 26, takes it otherwise. Siyana here refers to the other pranas as prhvalvagadibhih. Vae apparently then is little more than a duplicate. Cf. I,3,7,n.6. For the seven pravas, cf. also Satapatha Brahmana, 1X, 5, 2, 8.
14 RV., VII, 22, 1-6; see V, 3, I.
1S RV., VII, 24. For the word vitha in ver. 5, see Oldenberg, S. 2. #., XLVI, 135.
18 The sixth verse is placed after the fourth and the fifth comes at the end, V, 3, 1.
17 The last day is the sdayaniyatiratra. For dhith, cf. RV., Il, 2, 1: adhithsédam ‘charioteer’; Hepkins, 7. 4, O..S., XIIT, 237 sq.
O 4
196 AITAREYA ARANYAKA I, 5, 2-
heaven, ® give us glory’ (RV., VII, 24, sl), wherever the speech of the Brahmin ° is uttered, this is his glory, when he who knows ends with this verse. So let bim who knows this end with this verse.
18 Siyana renders, ‘as in heaven, so in the worlds (the maharloka, tc.) above the heaven y The same maharloka is dragged in to explain II, 4, I.
19 Siyana vaguely says vedasambandhi vikyam. But I think there is a clear reference to the speech of the Trahmins. The opposition is probably as yet mainly to non-Aryan tongues, cf, ‘Tandya Mahabrahmana, XVII, 1, 2, 9. Whatever be the history of Vedic and Sanskrit, it is difficult to believe at this date (800-700 .c.) in very much development of Prakritic forms so as to render contrast with them natural, though no doubt such forms existed. (Cf. the discussions in J. &. cf. 5S, 1903) PP. 435 sq.) See also I, 3, 1, 0. 55 Ill, 2, 53 Satapatha Biahmana, III, 2, 1, 23: with Eggeling’s note on the Kinva reading; Macdonell, Sanskrit Titeralwe, pp. 20-24; Lanman’s notes on Whitney, Afharvaveda, JII, 12, 43 X, 9, 235 XII, 4,43 XIX, 8, 43 Wackernagel, Altindische Grammatik, 1, xvui, The Atharvan passages point to the possibility that some of the Prakritic forms are due to the later tradition and aie no evidence for the time of the Atharva. Similar considerations are familiar in the Homeric question, see especially Monro, Odyssey, XUI-XXI1V, Appendix, pp. 455-484. The early date of the Epic if adopted (cf. my notes, J. BR. ALS. 1906, Pp 1 Sd 1907, pp. 681 -683) would bear out the view that Prakrit was not so early as has been claimed (cf. Franke, /’é/? und Sansh it (1902), pp. 49 sq.) the ruling speech of the people. No doubt the Mantra literature represents a poetic diction (cf. Winternitz, Gesch. der indisch, Litt, I, 38 sq.), but it has not yet been made even plausible that contemporancous with it were really Prikritic dialects, though no doubt in certain cases the tendencies which produced Praknt wete already in full force. The subsequent history is doubtless that of the more and more marked separation of the literary and the vulgar speech (cf. Delbriick’s neat summary of the history, Altindisches Verbum, pp. 3 sq-), and the place of the Epic must (it seems to me) be found either before the decay of speech had rendered the Sanskrit unintelligible to the warrior classes of the populace—and the Epic appears in origin to have been precisely lke the Homeric Epic (see Lang, /fomer and Ilis Age, 1906) poctry composed by poets at the courts of princes who sang to the retainers and friends of their patron—not of course an epic of the lower classes or the mere cultivator, though he would understand it in pat—or after the geneial revival of Sanskrit in the second and thid centuries A.b. ‘The latter view seems to raise more scrious difficulties in our conception of the history of language and literature than it can pretend to solve. I stil think the earliest epic (as distinguished from mere akhyanas or tihdsas) must date from the eighth to sixth centuries B.C. and be contemporancous with the Briahmanas and Aranyakas, though of course in the case of both Mahabharata and Ramayana extensive additions have been made by pliestly hands in the two or three centuries before the Christian era. Only thus can a real place be found for Panini's bhdsa, or for the custom of the Drama which must represent a real state of affans when Sanskrit could be used by kings and nobles as intelligible to their inferiors. For what Ksatriyas spoke in the eighth to sixth centuries B.C, we have no evidence save the Brihmanas, where they speak Sanskrit, and the Epic, so far as we can regard it as contemporaneous. In view of the fact that Patanjali knew the Drama (ind. Stud., XU, 486 sq.), it scems only reasonable to assign to his period the separate use of Sanskrit and Prikrit for the different characters, and either then or earlier the state of affairs must have been real. Nor is it possible to accept the theory of Lévi, Barth, and Grierson (/nd. Ant., XXIII, 110) that an onginally Priknt diama was tamed into Sanskrit. This theory leaves no plausible explanation open of the use of Prakrit for some characters, since ex Ayfothesi both men and women equally used Prakrit in conversation, and, while it 1s quite intelligible that after the drama was an
-I, 5,3 TRANSLATION AND NOTES 197
- ‘We choose that of Savitr’ (RV., V, 82, 1-3) and ‘O god, Savitr, this day’ (RV., V, 82, 4-6), are the strophe and antistrophe (of the Vaisvadeva hymn’) and are perfect in form as belonging to the one day ceremonial.?- Much indeed is done on this day that is forbidden and (the Vaisvadeva)* is the atonement. Now atonement is rest, and so at the end (of the sacrifice) the saciificers rest on the atonement of the one day (the Vaisvadeva) as their rest. He rests who knows this, and they also rest for whom the [otr priest who knows this recites this Vaisvadeva. Then comes the Savitr hymn, ‘Of Savitr, the god, this great and desirable thing’ (RV., IV, 53). Great‘ is the end. This day is the end. So the verse fits this day. Then comes the Dyava-Prthivi hymn, ‘Which is the elder, which the younger’ (RV., I, 185), in which (the verses) end alike. This day is one on which (the sacrificers) end alike. So the hymn fits the day. Then comes the Rbhu hymn, ‘Born not for steeds nor reins, worthy of praise’ (RV., IV, 36). With regard to the words, ‘The chariot of three wheels,’ the hymn is possessed of three (/rivat), and what is possessed of three* is the end. This day is the end. So the hymn fits the day. The hymn, ‘Of this benignant, greyhaired, priest’ (RV., I, 164), addressed to
established fact it could remain popular long after it had ceased to be intelligible, the popularity of a literary form ex inztio unread is very strange. People in England would not go to Italian opera (which by the by is certainly understood by fifty per cent. of the spectators), but for the fact that there was once and still is a popular diama in England.
Of course it cannot be contended—nor is it so claimed—that Sanskrit was ever the vernacular of the lower classes. What we have to conceive is rather a parallel series of languages diverging from vernaculars older than the Vedic of the earliest hymns, each current among certain portions of the people, but in their earlier staves intelligible to all. The Greek and English dialects give a fair parallel, in both cases ending in a common form of educated and literary speech, Cf. Jacobi, 2.0.41.G., XLVIIT, 407 sq.
1 Cf. Saikhdyana Aranyaka, II, 18, which differs in detail as usual. This section refeis to the evening Soma pressing, when the Vaisvadeva and Agnimaruta Sastras are recited, see Weber, Jd. Stud, X, 353, 354) 0-33 Kggeling, 5. B. £., XXVI, 323, 36% (Vaisvadeva), 369 (Agnimaruta) ; Caland and Henry, LiaAgnistoma, pp. 354 84.
2 The prakr/i is here the Visvajit, and the mu/aprakrts the Agnistoma, as usual,
2 Cf, 1,2, 1. Sayana selécts the two tristichs as the immediate point of reference.
- Because greatness is the ve plus ultra of all things (Sayana).
§ adarka is equal to ata in the one case and to uttarakala eva bhivi phalam in the other, according to Sayana. The sacrificers obtain drahman, he adds, but this is hardly meant. Most of the verses end alike in this and the following cascs. Cf. for the word, Aitareya Brahmana, V, I, 33; 12.
6 This is not obvious. Siyana refers it to the case where two wheels are inadequate and a third is found necessary. This whecl, as before the dhuh, is the end, J, 5, 2. Zimmer (Altindisches Leben, pp. viii, ix) points out that fricakra in the Samhit3s is merely an epithet of the cars of the ASvins where its sense is mythological and he therefore denies the existence of three-whccled cars in the Vedic period, but cf, Weber, Berl Sits., 1898, p. 564, n. 1.
198 AITAREYA ARANYAKA I, 5) 37
the All-gods, is multiform.’” This day is multiform. So the hymn fits the day. (Of what he recites) the end ° is, ‘Forming the waters, the buffalo hath lowed’ (RV., I, 164, 41). The hymn, ‘May powers auspicious come to ug on evcry side’ (RV., I, 89), addressed to the All-gods, is one containing an insertion, and is perfect in form as belonging to the one day ceremonial. Mureh indeed ss done on this day that is forbidden and (the hymn with the insertion *) is the atonement. Now atonement is rest, and so at the end (of the sacrifice) the sacrificers rest on the atonement of the one day (insertion) as their rest. He rests who knows this, and they also rest for whom the Hotr priest who knows this recites the hymn with the ‘nsertion. The verses, ‘To Vaisvanara, who strengthens law, our praise (RV, IIT, 2, 1 sq.), are the strophe of the Agnimaruta astra. Praise is the end. This day ‘3 the end. So the hymn fits the day. The hymn, ‘The Maruts, rushing onward, with gleaming lances’ (RV., V, 55); addressed to the Maruts, is one in which (the verses) end alike. This day is one in which (the sacrificers) end alike. So the hymn fits this day. He recites, before the next hymn, the verse, ‘To Jaitavedas let us pour the Soma’ (RV., I, 99, 1), addressed to Jatavedas. The Jatavedas verse is welfare and wins welfare. So he makes this into welfare. The hymn, ‘To Jitavedas, who deserves our praise’ (RV., J, 94), ?° addressed to Jatavedas, is one in which (the verses) end alike. ‘This day is one in which (the sacrificers) end alike. So the hymn fits
this day.”
7 Jt is of multifarious content, as indeed is the case and is recognized in the Anukramani. The day is multifarious because of its collection of Vedic mantras and popular elements like dancing.
€ ‘That is, only forty-one verses are to be taken. Cf. V, 3, 2.
9 The inseition is after the ninth verse, vifve devah somasya matsan (Scheftelowitz, Die Apokryphen des Rgveda, Pp. 137), &C.
1 On RV., I, 94, sce Oldenberg, S. B. E., XLVI, 108 sq.
11 At the end Sayana observes that this ends the Aarmakinda of the Aranyaka. The next two books are the jfdnakanda or the Upanisad. This regular opposition really of coutse means yery little. Both parts deal with j#dnva and not with the performance of the rite, but the first Aranyaka does of course treat the rite in some detail, explaining its mystic significance, while the sccond Aranyaka diverges to speculations less closely associated with the actual Mantras of the ceremonial. A more real opposition of 4arma and j#dna would be to oppose books V and I-III. For the relation of arma and jrana in Saikara’s view, see his commentary on Taittinlya Upanisad, J, 12. 7
In some MSS. (see Crit. Note) a2 summary of the chapters of cach Aranyaka is given at the end. For similar summaries, cf, those of the Taittiriya Upanisad, Max Miiller, S. 2. £., XV, xxviii, xxix ; that in VIII, 3 of the Sankhayana Aranyaka, and Kausitaki Upanisad, IV, 2.
-II, 1,1 TRANSLATION AND NOTES 199
ARANYAKA II
Apnyaya 1.
Tus is the path; this’ is the sacrifice; this is drahman; this {s truth. Therefore let no man diverge? from it; let no man transgress it. For they did not transgress it; of old, those that did transgress it were overcome. A Rsi*
1 Sayana, following, as throughout this part of his commentary, Sankara (cf. Sankara on Taittirlya Upanisad, I, 12, translated by 5. Sitarima, Upanishads, V, 112-122), discusses the relation of the Zarmakdnda and the Upanisad. His conclusion is that it is that of sddhana and sahya, the sacrifices serving to purify the mind through the destruction of evil and the production of a desire for knowledge. He quotcs and rejects the views: (1) that knowledge js unnecessary, it being sufficient to give up all works, good or evil, and to perform the various regular and occasional sacrifices, and to exhaust what one has begun by enjoying it, so that at death frecdom is attained. He points out that it is not possible to abandon good and evil, such acts being endless, and that the sacrifices performed must bear fruits and the actions of previous births must produce many other biiths. (2) Others held that a union of knowledge and sacrifice is the cause of freedom. But knowledge is directly contradictory to sacrifice, since the latter involves the conception of the self as active, whereas the former recognizes that the self is strvikara. (3) Others hold that sacrifice is the ladder which beginning with the simplest and ending with the most complicated sacrificial rites leads to knowledge as the cause of frecdom. Siyana points out life is too short for this. (4) Others think the karmakanda is used in a subsidiary manner, just as in catching crancs one throws curd on their heads and it melting blinds them, so one should sacrifice, The reply is that this is surplusage: one should catch one’s crane straight off. The story is reminiscent of putting salt on the tail of a bird. (8) The use of sactifice is to exhaust desire through the enjoyment of the desires produced by such acts, but clearly, it is replied, desire is not so quenched. Sfyana also explains at length the wrsaya, prayosana, adhikdrin, pramadnya, and prameya of the system which he attributes to the Upanisad. Cf. Deussen, Philosophie der Upanishads, pp. 57 84 ; E. T., pp. 61sq. ‘This’ means both what is just past and what is to come, and so Sayana refers the efat karma to Aranyaka J, and efad brahma to Aranyaka If and III. The latter alone is true.
4 Sayana thus discriminates: the divergence is due to mere laziness, the transgression to interest in other matters, ploughing or industry, or such forms of devotion as relic worship, &c. For prat mad, cf. Taittiriya Upanisad, I, 5; 1, 11, 2; Kathaka Upanisad, II, 6, which support my emendation framatiam in Sankhayana Aranyaka, XII, 29.
3 The verse is, of course, absurdly construed, It is impossible on any theory to make much sense of it. As taken in the translation, the idea is that three peoples were ruined, the others settled round Agni, in the sense that with Agni as their helper one people has been prosperous, the others not. Compare the view of the Satapatha Brahmana, U, 4, 1, 10-18, that no country is civilized until Agni burns over it; Eggeling, S.B.E., XU, xli sq.; Macdonell, Saskret Literature, pp. 214,215. The last two verses of the stanza of course are hopeless, save as indicating vaguely the connexion between Agni, the Sun, and Vayu. The Atharvaveda, X, 8, 3, has a different version; see Whitney, 7ranslation, p. 596.
200 AITAREYA ARANYAKA II, 1, 1-
says (RV., VIII, 101, 14), ‘ Three peoples transgressed. Others settied round the sun, The great one stands in the middle of the worlds. ‘The blowing one enters the dawns.’ Jn the verse, ‘Three peoples transgressed,’ the three peoples which transgressed are the Vayases, * the Vahgivagadhas, and the Cerapadas. In the
‘ Siyana and Anandatirtha agree in taking this as referring to the fates which in another life befell the three peoples who transgressed. The peoples are Brahmanas, Ksatriyas, Vaisyas, and Sadras, and only one set was saved, ‘T’be others suffer a sarakayanma (ef. for this idea Hopkins, J. &. 1..S., 1906, pp. §81 sq-), as birds, &e. Only they differ as to the meaning of the words vaydyst vangivagadha’ cerapadah, Sayana renders them as birds, trecs (vanagatad orhsih), plants (avanti manusyadin and yridhyante *bhikanksyante), and snakes (srapddih sar poh). Anandatiitha prefers Pisicas, Raksases (vaiga is from vay: jhanam and gamayantt, and avagadha from grdhu abhikanksaydm), and Asuias. We are justified therefore in holding that there was no trustworthy tradition, and it is therefore possible to consider whether Max Muller’s suggestion that the words are perhaps old ethnic names is correct. Tn its favour it may be noted that Sayana and Anandatirtha compel us to assume that the Aranyaka accepts the fullest form of the doctrine of transmigration as a punishment (e.g. Kausitaki Upanisad, I), which is a comparatively late view, and which 1 do not think is found in this Upanisad. If they are ethnic names, then Hayamsi gives us a people like the Matsyas, Ajas, &c., in whose names we nay, if we like, see totemism °. The Vangdvagadhah aic a composite tribe or group of tribes like the Kuru-Paiicalas, whose name reminds us of the later Vanga (known to Mahabhasya (Weber, Jd. Stud, XIII, 386) and to Mahabhanata, Dharmasitras, &c. in conjunction with Anga), as part of what is now Bengal. The Cerapdadah are a third tnbe, whose name points to the later Ceras of Southern India. It is of course possible (ef. Rhys Davids, Buddhist India, p. 32) to argue that these verses show a later date and a wider geographical hnowledge than is compatible with the early pre-Buddhistic date here attributed to the Aranyaka. But in this respect it may be observed that Rhys Davids (cf. Buhler, S. #2. 2., II, xxxv sq. } Ind. Ant. XXII, 246-248; Weber, ibid., XXX, 273; ZD.ALY., XTIX, 479) presses undnly the argument from the Buddhist texts. There is in addition to the grave doubts as to the age of the Buddhist texts the possibility that these texts show only the regions where Buddhism had penetrated and that there were Brahminieal countries beyond these limits (cf. Bithler, Ind. Ant., XX1II, 245 9q.; Winternitz, Gesch. der indisch, Litt. 1, 254 8q.; Afantrapatha, I, p. XV), It may be questioned whether Buddhism eaily gained a direct hold on much of Southern India ; at least there is no evidence that it ever did. Besides the question arises whether the Cerapadas must have been settled in the South at this date. It should be noted that the text says they were destioyed, and this may refer to a disaster to the old tribe, a remnant of which wandered south and later appear as the Ceras, who are known in the south to ASoka and to Katyayana, Weber, l.c., p. 3713 Bhandarkar, //:story of Deccan, p. 143.
The version of Siyana takes cerapddih as ca irapaddh. This scems very unlikely, because a single ca with the second of threc connected words is not elsewhere found in this Aranyaka, and is nowhere common. (For examples, cf. RV., J, 77, 2 (Oldenberg, 5.7. /., XLVI, 101) and Delbruck, Adéindische Syntax, p. 475.) It is, I think, much moce likely that three names of defeated tribes should not appear in the precise forms here found elsewhere than that names of plants and beasts should so disappear. At any rate they must all three be plants and
ae
® Mcre animal names prove little as to totemism, which is not demonstrated for any Aryan stock, cf. Famell, Czlts of the Greek States, IV, 116, 256; Macdonell, Jed. Myth., p. 1533 Hopkin, 7.A.0.5S., 1894, p. cliv; Keith, 7. &. A. S., 1907, PP. 929 84:5 Buhler, Za, Stud., 111, 48.
-Il, 5, 2 TRANSLATION AND NOTES 201
verse, ‘Others settled round the sun,’* these people are settled round Agni here, as the sun. In the verse, ‘The great one stands in the middle of the worlds,’ that great one in the middle of the worlds means this sun. In the verse, ‘The blowing onc enters the dawns,’ the meaning is the purifying air enters the quarters.°
- People! say, ‘Ilymn, hymn.’?_ The hymn is indeed the earth." For from it all that exists springs. It praises Agni. Food are its eighty verses, * for by food one obtains all. ‘Ihe hymn is the sky. For (birds) fly along the sky, and along the sky men drive. It praises Vayu. Food are its eighty veises, for by food one obtains all. The hymn is also yonder heaven. For by
animals or names of tribes. Monier-Williams’ Dis, takes vaitga as plants, avagadha and cerapdda as names of peoples, which is quite impossible. Dr. Scheftelowitz in his forthcoming Zur Stammbtldung in den indogermantshen Sprachen (which he has been so good as to show me in MS.) considers that vanga is formed from var by the suffix ge (when g—gy). Te compaies madgu (not for tmasg, but from /mad+ gu), hhadga, phalyi, svargd, varga, phaligd, tunga, Sénga, drbhaga, usiy, vanig, sphigi, ddea (not=IG, osgyo), &c. Hut even if this 1s the case the origin of the word throws no light on its being used as a tribal name, nor do I feel sure of the equation vanga =tree. Possibly Vaiga-Alagadhah may be read, cf. my Sankhdyana Aranyaka, p. 46, n. 43 Baudhiyana Dharma Sitra, I, 2, 13 and '4.
The citation of the Ryvedic verse in full is of course natural when an explanation is being given. So verses are cited and explained in full at II, 1, 6 (RV., I, 164, 31)3 II, 1, 8 (RV., I, 164, 38)5 Il, 5,1 (RV., TV, 27, 1); TU, 1, 6 (RV., X, 114, 43-12; 34s 4, 115, 1). In the last case the verse is cited entire to indicate the sense desired to be understood. So also verses are cited in full in the Sankhayana Aranyaka, VII, 18, 18, 20; VIII, 4,6; IX, 1; AIT, 8, 35. ;
6 Anandatittha, here and throughout, interprets in a Vaignava sense. arkaue is Visnu, Aditya is Visnu, and fasthau is updsim cakrve. To Siyana, arkam vs Agni dhavaniya,
6 Siyana justifies this by pracpyadidisah taltatharmasu vihitth salro 'nusthanavathalyam haranti,
1 Sayana explains, following the Mimamsa, III, 4; 1V, 1; JIT, 3, that the purpose of Aranyaka, II, 1-3, is to cnable men to attain concentration of thought by meditating on things connected with the sacrifice. here are five principles in such meditation. (1) The meditation falls to the lot not of the yayamdna but of the rfviy. (2) The meditation must be on the pratikas of the hymns, as deities like earth, &c., and not vice versa. (3) If the dhkyina is piescribed for a certain thing only in one Sakha, it can nevertheless be taken over by another Sakha, e.g. by the Kausitakins. (4) It is not obligatory in every case to go through all the forms of meditation which ate prescribed ia connexion with any part of the rite. It is sufficient to make the choice desired. (5) Nor is it necessary to adopt the meditation along with the sacrifice as an essential part. It is a matter of choice.
The last rule shows the manner in which the Brahmins avoided the open rejection of sacrifice and yet justified their own speculations as a practical substitute for sacrifice.
2 That is, not knowing its sceret reference. Siyana follows the Aranyaka in deriving uktham from ut-tsthati, Anandatirtha, of course, explains the whole by the doctrine that Visnu is omnipresent and so all things can be identified with him and through him with one another. Cf. Brhaddranyaka Upanisad, V, 13, 1 (where «¢thdpayatz is the derivation of uhtha) ; Kausitaki Upanisad, III, 3.
- The three scts of cighty tristichs, in gdyatst, dy hati, and usuth, V, 2, 35 43 5:
202 AITAREYA ARANYAKA II, 1, 2-
its gift all that exists springs. It praises the sun. Food are its eighty verses, for by food one obtains all. So much as regards the gods. Now as regards the self. The hymn is man, He is great and is Prajapati. Let him know that he is the hymn.‘ The hymn ‘s his mouth, as in the case of the earth. It praises speech. Food are its eighty verses, for by food one obtains all. The hymn is the nostrils, as in the case of the sky. It praises breath. Food are its eighty verses, for by food one obtains all. The bend of the nose” as it were is the place of the brilliant one. The hymn is the forehead, ® as in the case of the heaven. It praises the eye. Food are its eighty verses, for by food one obtains all. The eighty verses are food both with reference to the gods and with reference to the sclf, for by food all these beings breathe’; by food * he conquers this world and by food that world. Therefore the eighty verses are food both with reference to the gods and to the self. The food and the feeder are the earth, for all that exists springs from it. Whatever goes forth, (heaven) consumes it all.’ Whatever gocs thence, the (earth) consumes it all. So earth is both food and feeder. He" becomes feeder and food. He is lord of nothing that he eats not, or that eats him not.
4 Siyana points out that this contradicts the Mimamsa, see Brahma Sitra, IV, 1, 3) 4) but solves the contradiction by saying the first view rests on nyayabalat, that here on vacanabalat, kim tva ht vacanam na hurydn nastt vacanaspatibhava tte hi Sastrakdrandne dindimah, Vidyat here means dhydyet since both knowledge and meditation are concerned with mind ( jatdnadhyanayor ma ntasatvasdmyena). ,
5 The reference is to the bend just below the brows where the nose springs out. Sayana cites the Jabala Upanisad, IT, Aatamam vasya sthanant bhavatitt \ bhruvoh pranasya ca yah sandhth (sambandhah W) sa esa dyaurlokasya parasya sandhir bhavaliti\ This refers to brahmans so Aditya, who is bradhna, is here an upadhi of brahman. Anandatirtha takes /va as meaning Avmcid, while Sayana says it is equal to eva or has no meaning; cf. I, 1,25 JIL, 2, 6.
6 Visvegvaratirtha says: /a/ataSabdena caksur grhyate. The word, found in the Atharvaveda, X, 2, 8, properly denotes ‘ brow’ or § superciliary ridge’, see Hoernle, Ostcolozy, pp. 122 84.) 177 8q-
7 The pluti with the nasal is uktdrthaprasiddhyartha, says Sayana. The neut. pred. sanuinam is noteworthy ; sec Delbnick, Vergl. Syntax, II, 247, 248.
8 By giving food to retainers and by sacrifice respectively.
® Sdyana and Anandatirtha take this as referring to the doctrine of transmigration. But this is hardly necessary. The eaith consumes what the heaven sends, e.g. rain, not persons who are born again, or as Sdyana says, sacrificers who having enjoyed heaven after death return again to earth. It is not proved that such an idea is known to this Aranyaka. Cf. II, r,1,0. 43 3.9655 3 2,n.35 7: 55 8,n. 153 4,131,013 5, nn. 6, 7,9. For the use of
prerte (for the form, cf. Oldenberg, 5.2. £., XLVI, 2; Bartholomae, /ran. Grundr., 1, 54, 70) as praiti Sayana has reference to the analogy of prat Vi. The form of the pluti is that laid down in Panini, VIII, 2, 107; cf. Wackermagel, Altiandische Grammatik, I, 298 sq-
0 This is very obscure. There scems little doubt, however, that it is intended as the expression of a vague pantheism. Cf. Emerson’s ‘I am the doubter and the doubt, And I the hymn the Brahmin sings.’ The priest identifies himsclf with the hymn and also with Prayapati (sce above’, and so becomes, as Max Muller says, subject and object in one.
-II, 1,3 TRANSLATION AND NOTES 203
- Then comes! the origin of seed. The seed of Prajapati are the gods.’ The seed of the gods is rain. The seed of rain is herbs. The seed of herbs ‘s food. The seed of food is seed. The seed of sced is creaturcs. The sced of creatures is the heait.2 The seed of the heart is the mind.‘ The seed of the mind is speech. The seed of speech is action.® The act done is this
Anandatirtha interprets it that Visnu consumes all worlds, and all beings enjoy him, which is the same idea attached to the name of Visnu. Sayana contrasts the wpasaka and the anupasaka and explains the matter slightly differently in the last sentence as meaning that other men do not enjoy him (jad va=yasmuaec ca havanat), We reconciles this with the fact that he is ddyah because that refers to svatmabhitasarvabhogyapitartiipatvam, ‘Yhis explanation is not probable, but undoubtedly the construction of the last words contains a serious difficulty as gad cannot coirespond to adyuh. The fact perhaps is that yad is nsed for formal correspondence with the previous yad though it is not quite parallel in constrnction. It must be taken literally as an accusative of point in which—‘ or in so much as they do not consume him.’ For the meiaphor cf. Jaiminiya Upanisad Brahmana, TI, 2: avadyamidno yad adantam atts ; Taittiriya Upanisad, II, 2: adyate ‘ttt ca bhitant; V1, 7, 9, &e.; Satapatha Brahmana, X, 6, 2; XII, 9, 1; Maitrayani Samhita, J, 10, 13; Kausitaki Brihmana, XT, 3; 4././, XX, 446, and the Purasa Sikta, Another possible explanation, however, is suggested by Jaiminiya Upanisad Brahmana, J, §, 3: 3¢ (satyam as devata) ha tasya nese yad enam apasedhet, ‘She is not able to drive him away,’ where yad 1s a conjunction, So here the exact sense may be, ‘He cannot help eating them and their eating him :’ rasya being used to introduce the dependent clause. Cf. II, 1, 8,2. 8 No doubt originally yad was a iclative, but the pronominal quality is clearly minimal in such cases, The opt. in such a case is one of consequence or characteristic, cf. brahmanam kurvita yo patyet, TIT, 2, 3,0. 3. So I would explain Ramayana, ITJ, 19, 7: 7a ht pasydmy ahant loke yah kuryan mama vipriyam, which Speijer (Vedische td Sanshky tt- Syntax, § 271) explains (see § 191, 4) as mercly indefinite. But the sense is slightly different from 2 mere indefinite. So Brhaddranyaka Upanisad, IV, 3, 23: né tt tdd dvitiyam astt tdto nydd vibhaktam ydt pdlyet; ibid., 24-30, &c.
1 Siyana says this section is intended to explain the greatness of purusa, mentioned in TT, 1, 2. Anandatirtha, on IJ, 1, 2, much more correctly says: 7dydstaratvan na purvakhanfenisya sameatih \ uttaratrapy elad anusamdheyam \ Cf, Pischel, J "edi sche Studien, 1, 88 sq.
2 Sdyana says that the element of saé/va is represented in the gods, of vayas in men, and of famas in animals, &c., and this explains the high position here given to the gods. This doctrine ig of couse later, appearing first most clearly in the SvetaSvatara Upanisad, sce Deussen, PAdlosophie der Upanishads, pp. 226 sq.; E. T., pp. 250 sq.3 Garbe (Saykhyatativahaumudi, p. 592) has conclusively, I think, dispersed the assumption countenanced by Weber (Ind. Stud., YX, 11), Muir (Texts, V, 309), and Whitney (7ravsdatron of Atharvaveda, p. 601) that Atharvaveda, X, 8, 43 refers to the gusas, see Lanman, ibid., p. 1045.
2 Because the siz'd/man is here, says Sdyana. Cf. Deussen, op. cit, p. 259; E.T., p. 287.
‘ Anandatirtha distinguishes Aydaya and wranas a8 being samkalpatmakam antahkaranam and vikalpatmakam respectively. Sayana’s explanation is much more probable that smanas denotes the knowing part of the heart, a frequent early use of the word, cf, Deussen, op. cit., pp. 243 sq.; E. T., pp. 270 sq. :
8 Siyana renders specch as the Veda, and action as sacrifice. Anandatirtha evidently takes it as equal to adrstam kriya vd, He also (unlike Sayana) construes farmakrtamt as one word, sarmantrmitam, Rajendralala prints in the text karmakrtam against the commentary. Sayana of course explains 4y/aur as done in a former birth, but this again is an unnecessary intio-
204 AITAREYA ARANYAKA II, 1, 3-
man, the abode of drahman. He consists of food, ® and because he consists of food, he consists of gold. He becomes golden’ in yonder world, he 1s seen as golden for all mortals, who knows this.
- Brahman’ entered into that man by the tips of his feet. Because brahman entered that man by the tips of his feet, so men call them the tips of the feet ( prapadvata-prapade), but in the case of other animals hoofs and claws. Then he crept higher up, and they became the thighs. Then he said, ‘Swallow?’ widely,’ and that became the stomach. ‘Then he said, ‘Make it wide for me, and that became the chest. ‘The Sarkaraiksyas® meditate on the stomach as brahman, the Arunis on the heart. These two are indeed brahman. But he crept upwards still, and arrived at the head. Because he arrived at the head (aSrayafa) then it became the head (sas). So the head is the head. ‘These delights settled in the head, sight, heating, mind, speech, breath, Delights settle on him who
duction of the transmigration theory, see IT, 1, 1, n. 45 2, n. 9, and Anandatirtha docs not accept it. The passage only means that action is the man; the man 1s what he does; a perfectly plausible view. For the relation of speech and acon sce Jaimmiya Upanisad Brahmana, I, 33, 4 ; Jl, 2,8; TI, 32, 9; Mahanarayana Upanisad, TV, 73 Oertel, J. A. 0.5. XVI, 23).
6 Anandatintha renders sa as bhagavan and @rdmayah as ichanurtipasukhapiirnah, and Atranmayal xs hihyanandavilaksanasukhapuryah, Sayana quotes Taittniya Upanisad, IT, 1, besa nd ca puruso annarasamayah, Ibe explains that as man 1s composed of food, so he is gold in the shape of the egg of Brahman, Really the thing 1 a mere play on words. kor the form Arran( yaimayah, f. Bloomficlt, ?.4.0.5, April, 1893, pexxxv3 J 2, XVIT, 418; Wachernagel, Nitindiwhe Grammatih, J, 279, 280; Macdonell, Medte Grammar, p. 58.
7 Anandatittha explams: NMadyanam ganan kar mazam rupam ntsrpya nipanandarhay iipaka bhavati, Sayana says he appears as golden as the sun for the benefit of all creatures, Really it means, he appears (dadrfe passive, ef. Delbnick, fdtindiiche Syntax, pp 204 sq.) to all ereatues, no doubt origmally as the sun. The passage is like all this part of the Aranyaka, I, 1-3, pantheistic. In Satapatha Brahmana, NX, 1, 459 the Agnicit is promised birth in the othe world as Atranmayah, rendered by Sayana hisanyasamanavarnah, sce Eggeling, Sy Bide WG 253 le 2
Siyana explains that this chapter shows prava, the xupddhi of Brahman, entering the subtle body. Thsentry into the gross body is seen on II, 1,2. He compares Taitthhiya Upanisad, 13,6, 1; Maitrayaniya Upaniyad, IL. For frafada Lanman in Whitney, 7%ans/ation of Atharvaveda, Tl, 33, &, ouggests toe as the meaning, but the dual rendets that impossible here, and I believe in all the passages cited at p. scviil the scnse ‘front pait of the foot’ as opposed to ‘ heel’ is correct.
4 Make a large hole, says Sayana. Max Muller’s ‘grasp? is a ship. The form 1s overlooked in the ect. and in Whitney’s Noots, &¢.
3 Sarkarikoyah is rendered sitkymady stayah by Anandatittha, who, however, calls the Arunayah Ryis. Ve explains udaram as locative in sense, as docs Sayana, tacitly. The Sarkaiksyas are a subdivision of the Hiaridraviyas according to the Caranavytha and are mentioned in the Mahabhasya, LV, 1, 743 75+ Max Muller points out that neither in Chandogya Upanisad, V, 11, 15, 17 hor in Satapatha Brahmana, X, 6, 1, do these views appear—at least in terms. Arunayah appears also in Jaiminiya Upanisad Brahmana, II, 5, 1, wrongly amended by Ocrtel to sfrwneyal, against the MSS. érakmd may be meant, but the neut. is more likely. Cf. Weber, Jad. Stad., XVIII, 140; v. Schroeder, /vd. Lit. p.gt,n-1. That the heart (A7daya) is drakman was the view of Vidagdha Sakalya, sec Yajiavalkya’s exposition in Brhadaranyaka Upanisad, 1V,1,7. Sce also Chindogya Upanisad, ID, 12, 4; VIN, 3, 3; Ind, Stud., 11,177.
knows thus why the head is the head. They strove together,‘ saying, ‘I am the hymn, I am the hymn.’ They said, ‘Come, let us leave this body, then that one of us at whose departure the body falls, will be the hymn.’ Specch went forth, yet (the body) remained, speechless, eating and drinking. Sight went forth, yet (the body) remained, sightless, eating and drinking. Jlearing went forth, yet (the body) remained, without hearing, eating and drinking. Mind went forth, yet (the body) remained, blinking as it were,® eating and drinking. Breath went forth, when breath went out, (the body) fell. It was decayed. (Because men) said it had decayed, it became the body. ‘Therefore is the body the body. Who knows this, his enemy, the evil one, who hates him decays, the enemy, the evil one, who hates him is defeated. They strove together, saying, ‘I am the hymn, I am the hymn.’ They said, ‘Come, let us again enter this body; then that one of us, on whose entrance the body rises, will be the hymn.’ Specch entered, (the body) lay still. Sight entered, (the body) Jay still. Elearing entered, (the body) lay sul. Mind entered, (the body) lay still. Breath entered, (the body) arose, and (breath) became the hymn. Therefore breath only is the hymn. Let men know that breath is the hymn. The gods ° said to breath, ‘Thou art the hymn, thou art all this, we are thine, thou artours.” A Resi says (RV., VIIT, 92, 32), ‘Thou art ours, we are thine.’
- There are similar passages in Bihadiranyaka Upanisad, VI, 2; Chandogya Upanisad, V,05 Kausitaki Upanisad, Il, 12-143 II, 2; Prasna Upanisad, 11, 1. The comparative antiquity of the versions must be open to doubt. But this version certainly seems simpler and more original than those of the Brhadaranyaka, Chandogya, or Kausitaki Upanisads, which scem to embellish the theme with further dctails. ‘The account in the Prasna Upanisad 1s simple, but as that Upamisad is on other grounds late, that may be explamed as merely a reference to a well-known theme, and indicates the danger of arguments from: comparative simplicity. For Aanvfa with subj, cf. Delbnick, Adtendische Syntar, pp. 23, 43; Aufiecht, -fetareya Brahmana, p. 430.
- The masculine, mi/e¢a, is explained by Sayana as referring to dehah understood. It is probable that the idea in the mind of the wiiter throughout was pus usa as the subject; hence the masculines as long as franva remains in the Sariva. SY mil is Brihmana style fist. Cf Brhadaranyaka Upanisad, I, 4, 11 and 12 (2, 22 and 3 inthe Madhyandina text) where évahma 1s followed by sa. On the other hand in Brhadaranyaha, IV, 3, 22, the Kanva text, after a scrics of masculines, produces ananvdgalam punyena, and Sankara explains: spafaralvan napumsakalingam, Vhe Madhyandina version (as in Weber and Vohthngk) has the mase., but as Max Muller (8.2. £., XV, 169) points out, Dvivedaganga had ananeigatam, as he says: ananvagatam tli ripavitayo napumsakanirdesah, There are also difficulties in the renders in SvetaSvatara Upanisad, Il, 7, sce Max Maller, S2./, XV, 245, mn. 4. In Sinkhayana Aranyaka, VII, 22, Admarapi and &dmacdari, according to one MS., agree with érahma. Such uses are not rare in Latin and Greek, ¢. pr, pide réxvov; Vergl. Syntax, WT, 244, For 7¢7 3 m, cf. Aitareya Biahmana, VII, 22, 2, against Bohthingk, Sachs, Ler, 18go, p. 170.
® The gods are those presiding over the parts of the body, see II, 1,5, n.3. For Prana as brahma, cf. Kausitaki Upanisad, I], 1; 2; Chandogya Upanisad, 1V, 10, 5; Taittiriya Upanisad, II, 3,1; Jaiminiya Upanisad Brahmana, I, 33, 2. It was held by Udanka Saulbayana (Brhadaranyaka Upanisad, TV, 1, 2) and is refuted, ibid., V, 13, 1; Oertel, J. 4. 0. .S., XVI, 230.
206 AITAREYA ARANYAKA IT, 1, 57
5, The gods carried him forward.' Being carried forward he was stretched out. (Because men say) he has been carried forward, the morning came into being. (Because men say) he has gone to rest, the evening came into being. Day is breathing forth,? night is breathing down. Speech is fire,* sight yonder sun, mind the moon, hearing the quarters, this is the union‘ of those sent forth. These deities are such in the body, but they openly appear among the deities ; this is the meaning. This indeed said Hiranyadant Vaida who knew this; ‘Whatever they give me not,’ I own not myself, I know the union of those sent forth in the body which they enter. This it is’ ‘To him who
1 Sayana explains that this section treats of f:daa under various forms. Anandatirtha as usual equates prava and Visnu. ‘The section is composed of bad etymologies. ‘Ihe first alludes to pra 4/ni ( pra-anayanta).
2 Kor the meanings of prdza and apdna see Deussen, Philosophie der Upanishads, pp. 249- asi; E.T., pp. 276-279. ‘The oldest view is that they mean expiration and inspiration respectively, whence afdza comes to refer to the wind of digestion. Cf 1, 3,73 4.13 If, 3,3
2 ‘This idea origmates with the Purusa Sakta, RV., X, 90, 134 14) sce Deussen, Allgemetne Linleitung, p. 157, and later it develops ito a regular system of gods who correspond to and guard the several psychic faculties. Cf. Deussen, PArlosophie der Upanishads, p. 241; | pad Wes p. 267, It is developed most in IT, 4,13 2, where Agni, &c., become speech, &c., and enter nan, while here they arc merely considered as the several parts of the body. Cf. also I, 3, 35 Sainkhayana Aranyaka, X and XI; Lanman, Hindu Pantheism, p. 18.
‘ The idea scems clearly to be that these four are gathered together in the body, and exist openly as deitics, as Sayana says. But prakitam is very difficult, and the whole seems an explanation of what was even then obscure. Cf. the varying versions of piryam apravartt, amrtam satyena channam, &e., cited in Deussen, op. cit, p. 20; EE. 'T., p. 20, n. 3.
6 This authouty occurs also in Aitareya Biahmana, IJ, 6. Is his name a 1eference to gold stoppings in his tecth? They were known to the XII ‘Tables (8... 450%) and to very early Egypt. Fa is read by Rajendralila and in the Anandagrama edition and also by Sayana, But it seems obvious that it stands for ya written before m carelessly as anusvdra, cf. Max Miller, A/arué //ymns, p. Ix; IT, 3. 3,0. 25 LIT, 1, 4, n. 33 Macdonell, Vedic Grammar, p. 63; Wackeinagel, Altindische Grammatik, 1, 333. ‘Yo Sayana yar presents no difficulty as he merely supplies fadirtham abhitam, ‘The word dadyuh is difficult, because the plual is unexpected after 7Se if that is a third person, when the sense would be ‘nobody owns what the deities give not to me’. ‘This is rather awkward but not impossible. The rendering of IT, 1, 2 suggested in n. 10 there would give in this parsige (though yan would still remain propeily a pronoun), ‘Te owns nothing that they will not give me also,’ which by an easy process of development would slide over into the sense, ‘IIe cannot help them giving me (it),” showing the origin of such a developed construction as that in II, 1, 2, This comes to an assertion of the fact that all that the cosmic purusa has (he must be the subject of ise), that has man. It is simpler to neglect the commentators and take ie as first person, thus asserting the intimate union of man and the deitics. In thiy use yad is used with consecutive force; cf. the Mantra use of yad as final with subj. or opt. (Delbrick, Altindische Syntax, pp. 321, 341), and the classical use (Speijer, Sanskrit Syntax, § 466). The absence of such a use in the Brahmanas (cf. Speijer, Vedische und Sanskrit-Syntax, § 279 e) is improbable. ife as a third person belongs to a type which occurs in all Brahinanas, and is not a mele imitation of Mantia forms (as held by Aufrecht, 4:faseya Brihmana, p. 429, where see other examples), sce Whitney, Sauskrit Grammar, § 613. The form prahitam presents great
-II, 1, 6 LRANSLATION AND NOTES 207
knows this all creatures unconstrained pay homage. That is sa//ya (truth). For sa/ is breath, 4* is food, yam is yonder sun. ‘That is threefold. Threefold as it were is the cyc, white, dark, and the pupil.” Even though he speaks falsely,® yet speaks he truth who thus knows why truth is sa//’a.
- Specch is his rope, names the knots.'. So by his speech as rope, and by names as knots, all this is bound. For all this is names, and by his speech he names everything. Men? bound with ropes carry him who knows this, His hairs are the wsgéA, his skin the g@ya/ri, his flesh the “7stubh, his sinews the anustubh, his bones the jaga#, his marrow the parkt, his breath® the drhaéi. He is covered with the metres. Since he is covered with the metres, therefore they call them metres (coverings). ‘hus the metres cover him from illhap?* in
difficulty. To take it as Vedic for prahitindm, as Saiyana docs, is to introduce a very rare * form (cf. Whitney, l.c., p.114) into the text: on the other hand the word frafét has no parallel (save conceivably in form (/rd, Stud., UT, 228) in prahitoh samyojane inthe Arseya Brahmana, if we may take that as dual form gen. and not as in Momer- Williams’ 24 as a gen. of fy ahi/w) at any rate insense. Whitney (Roots, &c., p. 205) gives -Azt as aform from o/A#, I think that sreAit should probably be taken as the ‘impeller’, i.e. the deities cause the organs to work, cf. II, 4, 1, and 2.
® The ¢ of 42 is to enable it to be pronounced (Sayana). Chandogya Upanisad, VIII, 3, 5, gives a different version, from sa¢téi+yam, as the binding of the immoital and the mortal (¢@ being the dual of #2). Cf Deussen cited in n. 4 above. Taittiriya Upanisad, I, 6, derives sa¢-tyam from sat ‘manifest’, and fyat ‘not-manifest’. Brhadaranyaka Upanisad, V, 5,1, gives sa+?# (so Sankara (as here), but Kanva text, 2) +a when sa and am are = true, and ¢ (¢7) = untrue (for ¢ occurs in anrfa and mwrtyw!), Kauyitaki Upanisad, I, 6, gives sat (what is other than the gods and the senses) + ¢yam (the gods and the senses).
7 Cf. Jaiminiya Brahmana, I, 254 (haninekd) ; Satapatha Brahmana, XII, 8, 2, 26; AJ.?P., XVII, 400; elsewhere purusa is the third mewnber, Jaiminiya Upanisad Brihmana, J, 26, 1; 34, 1 and Oertcl’s note.
§ This doctrine undoubtedly shows the moral disadvantages of the doctrine of salvation by knowledge, and it is the precursor of the later immunity from moral censure of the 7ivanmukta. Cf. Kausitaki Upanisad, III, 1; Sadananda, Vedantasara, 235: Subhasubhayor audiésinyant, and Jacob’s note in his 7ranslation; Lévi, La Doctrine du Sacrifice, pp. 164-167. In asya the genitive is presumably possessive, cf. Delbiitck, Altendische Syntax, p.1§3; Franke, Bess. Bettr., XVI, 112; Speier, Vedische und Sanskrit-Syntax, §§ 69, 92,n.; Whitney, Sanskrit Grammar, § 296 b. Compare evant me sufam with ii nah Sruteh (Introd, p. §7); /.4.0.5., XXV, 116,117. For the position, cf. Z. D.A/.G., LXU, 129. _
1 Sadyana explains the metaphor from a rope for tying up cattle. Anandatirtha explains as usual by identifying all with Visnu. ‘His’ refers to frana of course.
? Like oxen who carry men.
3 pranah here refers to the air in the strict sense, and has not the wider sense of prana (Sayana); perhaps it-grdva, as in II, 1, 7, and often; cf. my Sdnkhdyana clranyaka, p. 21.
- This must be the sense. Sdyana, however, appears to render it ‘whatever evil he desires to do, the metres keep him from contact with it’, The connexion of »/chad and chandas is very doubtful; see I, 1, 3, n. 6; Teumann, £4. Ih ort., p. 103.
" Sce also RV., IV, 2,3 and ur: martin; VI, 47, 16: manusyam; Oldenberg, S. 2. £., XLVI, 319; Pischel, Vedische Studien, J, 44; Bartholomae, Stedien, I, 48.
208 AITAREYA ARANYAKA II, 1, 6-
whatever quarter he desires who knows thus why metres are called metres. A Rsi says (RV., I, 164, 13), ‘I saw the guardian,’ for he is a guardian, for he guards all this. ‘Never tiring,’ for he never rests. ‘Coming and going on his ways,’® for he comes and goes on his ways. ‘Illuminating ® the principal and intermediate,’ for he illuminates these quarters only, the principal and intermediate. ‘He moves up and down in the worlds, for he moves up and down in the worlds. Then there is the verse? (RV., I, 55, 8), ‘Covered ® like caves by the makers.’ For all this is covered by breath. This ether is supported by breath as drhafi, and one should know that, even as this ether is covered by breath as drhaii, so all things including ants* are covered by breath as dria.
7, Now come the powers of this person. By his speech are created earth and fire. On the earth plants grow; fire ripens them. ‘ake this, take this,’ thus saying do these two, earth and fire, serve their parent, spcech, As far as the earth extends, as far as fire extends, so far extends his world, and as long as the world of earth and fire decays not, so long does his world decay not who knows thus the power of speech. By breath’ the sky and the air are created. People follow the sky, and hear along the sky, and the air bears
5 ‘The veins, says Siyana, He explains that praia is the guardian by referring to Kausitaki Upanisad, IH, 2: pavadhy)asnur charire praino vasatt tdvad ayur. This passage of the Reyveda later served as the authority for the activity of préva even in seesupé?, Prasna Upanisad, IV, 3; Deussen, /%elovophie der Upanishads, p. 268; K.T., p. 297. Jaiminiya Upanisad Brahmana, ILL, 37, takes the fraydh and the sun's rays as meant.
- The four quarters and the four intermediate quarters, SE., SW., NE, and NW. For the number of the quarters, at first four, later, ten, cf, Hopkins, 7.4. 0..5., XVI, 283. Prana, Sayana explains, is internally what Aditya 1s externally, see Pra$na Upanisad, I, 53 Ill, 8: adityo ha vai bahyah prina udayatt, In the original and in Jaiminiya Upanisad, |. ¢., vaste means ‘wears’.
7 Not RV., I, 85, 81 (Max Muller following Rajendralala), nor I, 56, 8 (Ananda‘rama series).
® Anandatirtha and Sayana both cite and explain, quite differently, the whole verse, but they agree in taking the caves as holes for concealing wealth. Cf. 1, 3, 1, m. 4.
® Anandatirtha renders, ‘beginning with ants.’
1 Inthe nose, i.e. the power of smell (Sayana). The use of the mase. sysfaz with a masc, and a neut, and of s7sté# below do not entirely agree with the rules of concord later accepted. Delbruck (4/tindische Syntar, p. 88) gives only one doubtful example (KV., I, 8, 10) and Speier (Vedtsche und Sansks it-Syntax, § 101) thinks that in classical Sanskrit with names of things the neuter is a more common predicate if the genders differ and one is neuter. This is laid down in a Viarttika (not in the Kasika Vrtti, it appears) on Panini, I, 2, 72, which runs: tyadaditah bese pumnapumsakato lingavacanani \ sd ca Devadatlaf ca tau \ tac ca Devadattas ca JaNadattd ca tint \ tac ca Devadattas ca le \ So the neuter appears in Mahabhirata, III, 58,10; VI,6, 26; Ramayana, VI, 62, 37. If only persons are concerned the masc. is repular, e.g. Mahabharata, XVII, 1, 29: 7 \indava ca mahatmane Draupadi ca yakasvini \ krtopavasah Kawavya prayayuh pranmukhas tatah \ Raghuvamisa, III, 23: fathd urfah sa ca sutena Maégadhi nanandatus tadsadrfena tatsaman, &e. That this is old is indicated by the rule in Homeric Gieek, thus formulated by Monro (//omeric Grammar’, p. 157), ‘Where an adjective
-II, 1, 7 TRANSLATION AND NOTES 209
pure scent.?, T’hus do sky and air serve their parent, breath. As far as the sky extends, as far as air extends, so far extends his world, and as long as the world of sky and air decays not, so long does his world decay not who knows thus the power of breath. By his cye are created the heaven and the sun. Tfeaven gives him rain and proper food, the sun causes his light to shine. Thus do heaven and sun serve their parent, the eye. As far as the heaven extends, as far as the sun extends, so far extends his world, and as long as the world of heaven and sun decays not, so long does his world decay not who knows thus the power of the eye. By his car were created the quarters and the moon. From the quarters they come unto him, from the quarters he hears, the moon produces for him the bright and the dark halves for good decds.* Thus the quarters and the moon‘ serve their parent, the ear. As
refers to more than one noun, it follows the most prominent: or (if this is at all doubtful) the masc. is used of fersons, the neut. of ‘kings: ¢.p., U1. ii, 136 .— ai 5€ mou hyudrepai 7 drdoxot Kal vima réxva Har évi peyapas mordéeypevat, because the wives are chiefly thought of, but Od. xiii, 434 :— dupt 5€ puv pdxos ddAo Kandy Badrev 432 yirava, puyaréa purcovra, The neut. plur, is especially used of sheep and cattle. //. xi, 244 :— mpwd éxarov fods bbxnev, erecta BE yire’ bnéorn, alyas épot wat cus,’
The first example shows that a fem. can prevail over a neut. in the case of persons, the second that in regard to things the ncut. prevails over the masc., the third that in regaid to things the neut. may be used of masc. and fem. animals, Here anfariksam is a deity and so naturally the masce. prevails, cf. Manu, VIII, 86, where Ardayam is personified, In Latin the rule is (Allen and Greenough, Latin Grammar, p.173), ‘ generally, a predicative adjective will be masculine, if nouns of different genders mean (ving berngs; neuter, if things without life’ as Livy il, 40 wxor deinde ac libert amplexi, but Livy v, 4 labor voluptasgue soctetate quadam anter se naturalt sunt iumta., ven if masc. nouns and fem. occur, the neut. can be used if one of the subjects is a thing, e.g., Livy xliv, 24 malura wnimica sunt libera civilas et rex, or even if two fem. nouns reptesent things, e.g. Cicero, de Fin. iii, 11 stultitia et temerttas et intustitia sunt fugienda, he basis of discrimination, therefore, is rather between living crcatures, especially persons, and things (which include sometimes the animals).
The use of the dual and plural of the verb is regular, cf. Delbruck, pp. 83 sq.; Speijer, l.c., though as in Greek and Latin and Anglo-Saxon the nearest subject may determine the verb, as is usual in the Brhaddevata. Cf. ibid., VII, 74, for a set of mixed genders with a nent. plur.; VIII, 47, for a masc, plur. with a masc. sing., a fem. sing., and a masc. dual, which ollow. Cf. Delbruck, Verg/ Syntax, IN, 244-247, which this supplements.
2 Sayana refers to Brhadaranyaka Upanisad, I, 3, and Chandogya Upanisad, I, 2, for the reasons, interference by Asuras, for the existence of bad smells; cf. Farnell, Zvoluteon of Religion, pp. 99 sq. Anandatirtha takes ‘him’ throughout as meaning Visnu.
- Probably it refers to sacrificial acts.
- Sdyana admits the apparent inconsistency of this and II, 4, 1 where the moon is derived rom the mind, but explains it away that the creation here is merely an imaginary one for
KEITH LP
210 AITAREYA ARANYAKA Bae Oe ha
far as the quarters extend, as far as the moon extends, so far extends his world,
and as long as the world of the quarters and the moon decays not, so long does his world decay not who knows thus the power of the ear. By his mind were created the waters and Varuna. The waters yicld to him faith for good deeds and Varuna preserves his offspring by his law. Thus the waters and Varuna serve their parent, mind. As far as the waters extend, as far as Varuna extends, so far extends his world, and as long as the world of the waters and Varuna decays not, so long does his world decay not who knows thus the
power of mind,
8 Was it water?? Was it water? This woild was water. This was the root, that the shoot. This the father, those the sons. Whatever there is of the son’s, that is the father’s; whatever of the father’s, that is the son's. So ‘tis said. Malidasa Aitaicya? who knew this said, ‘1 know myself as reaching to the gods, and the gods as reaching to me,’ * For hence are they gifted, hence are they supported. This is the hiding-place,* eye, car, mind, speech, and breath. They call it the hiding-place of érahman, Ile who knows this throws down the enemy, the evil one, who hates him. The enemy, the evil one, who hates him is defeated. He 1s the hfe, the breath, being,” and not-being. The gods adored bim as being, and so became great. So in sleep a man breathes bhir bhiik. ‘Vine demons adored him as not-being, and so were overthrown.® IIe becomes gieat by Inmsclf who knows this. The enemy, the evil one, who
purposes of worship, a yashizacanam as opposed to a yathdaastie creation. Such inconsistencies we not very important, but this small poimt adds to the evidence against II, 1-3, and I, 4-6, being by one hand, kot Varuna, ef Levi, La Doctrine du Sacrifice, pyr 152 Sq.
1 Khanda 7 treats of purusa as the cfficicnt cause, this Khancda of him as the material cause. Ap is to be considered as an expression of the five elements according to Sayana, an unuecessaly idea. ‘The f/f: indicates a question, The cause and effect are natwally identihed, Anandatitha identifies them in Visnu, ‘The Garbha Upanisad, I, traces the five clements in the human body, but the idea ts not necessarily contained here
2 ‘This mention 1» enough to prove that Mahidasa did not write the Aranyaka. But it is quite probable that he was the redactor of the Brahmana, in its form of forty chapters, ‘The saying here may no doubt be regarded as one of his Upanisads in the sense of secret teachings. Cf. Inuod, p 16. bor the form, cf Leumann, Gurupijakaumudr, . 42.
§ Riendialila's commentary 1s wrongly printed. Jedé 1s an cror for veda, and onmad is resolved wiongly. The cnd of the sentence explams the dependence of deities on men for devotion.
‘ Ttas called girt, because prdéva is swallowed up and hidden by the other senses. Cf. the doctnne that the senses enter in sleep into the prona., The prava forms thus the basis of the senses. Probably the idea of the Aranvaha is something hke this, and the translation ‘mountam’ misleading. bor ztuh, ef. Lévi, La Docts ine du Sacrifice, p. 38, 0. 1.
® Va cause the presence of prana secures the zrvalman (Sayana). © Sdyana solves the difficulty of the evil cffects of aéhats by discriminating between the desire of aé4av for oneself, as shown in the mun of Uhe demons, and for one’s foe.
-II, 2, 1 TRANSLATION AND NOTES ek
hates him, is overcome. He is death and immortality. A Roi says (RV., I, 164, 38), ‘Down and up he goes, grasped? by food,’ for this up-breathing restrained by down-breathing does not go forth. ‘The immortal dwells with the mortal,’ for through him all this dwells together. For these bodies are mortal, the deity immortal. aes’ two even go in different directions, they increase the one, but not the other,’ for they increase the bodhes, but the deity is immortal. He who knows this Shean immortal in yonder world and is scen as immortal by all beings? ADHYAVA 2.
He who shines approached this world! 1m the shape of man. Tor he is the breath. So he approached it For he who shines is the breath. lor a hundred years he approached it. Therefore a hundred are the years of the life of man.
7 Anandatittha renders svadhaya by Visnu. Sayana takes it more properly as rcfermmy to digestion, ‘Lhe end of the verse means, according to Sayana, that mou nourish the body by food aud drink, but not the fvéve Anandatirtha renders, fat death they see the bodies deserted by Vayul The cpithet sasravtz can only be justitied by the fact that one of the two is immortal, and on the pnnuple chatrino gachanti. kor moie or Jess analogous cases, cet. usdsa, chant (Dlbruck, ldfendiche Syntar, p. 102), and £safpah, KV., I, 72,7 eas interpreted by Oldenberg, S. 2. 42., XLVI, 70. On the same chalrimnyiya Govinda on Sankbayana Srauta Sitra, NVII, §, 10, explains why the Praupa Sastia in the Mahavrata according: tu that school as called Vamadeva’s though less than a half of ats by him (fnedlander, p. 33,1 1); Weber (Zz. Slud, NIL, 113) quotes deadatdu masau from ‘Taittiiya Samhita, VU, 5, 2, 0; Kathaka Samhita, NNAUIT, 13 Pancavunsa Brahmana, IV, 1, 25 s@Smate dvadasau, Wathaka, NANI, 3, and stmailar cases from Satapatha Brahimaiia,- 1V5, Gy9 23 NS 6, ay Ba NTN. G, Op 35 NH, 3, 2, 2; Paiicaviméa Brabmana, VI, 2, 5 (cf. land. Séud., IX, 18) laseeend ts explanied as having diverse functions, the breath moving the bodily senses, the body supporting the pranend yas. bayanta ws ieferred to the fact that on death the body remains on the ground, while Prana sechs another world. Cf Oldenberg, A'e/yron des Veda, pp. 574 sq., Pischal, Vedssche Studeen, VW, 2)1; Bohtlingk, Sachs. Ler, 1893, p. 923 Lbillebrandt, Ved Ayth , 1, 336, noi, IT, 8.
® Sdyana explains ‘immortal’ as umted with Pranyaparbha, Anandatirtha says ‘emanctpated’, But that this Aranyaka knows emancipation, mstead of mmortality, as the highest end is mot even probable. adrte (11, 1, 5) and mene (IH, 1, 1) are both clearly present passives in sense. ‘The o1iginal sense of the perfect was not distinguished from the present im point of time but denotes a state, cf Giles, Comp. “hil, § 549, Monro, //omerr Grammar’, pp. 31, 323 Delbruck, Syat. Forsch., U, 192 sqe3 Vergd Syntax, UW, 211 sq.3 AMtoedi she Syntax, p 2973 Whitney, Sazshrit Grammar, § 823 ‘The oldest sense is quite frequent m the Reveda. In cases hke dihaya (I, 3, 4) and dadhara (1, 5, 2) the naturally intensive form of the perfect is further strcnpthened.
1 ‘This WKhanda shows that the names of the scers of the Kyveda can be deduced from prena’s actions. Anandatirtha explams the section as proving that Visnu is superior to all the gods, He takes absydrcat as “he entered into’, 42chman and the other gods, He justifies his theory by quoting the Vac Sahta, RV., X, 125, as proving that Vac, 1c. Aamad, is superior to the gods, and she of course 1s inferior to Visnu
The sun and prdna are as usual identified, the one bemy the adhiduvatam, the other the adhyatman vepresentation. The former attracts the vision, the latter impels the body.
PP 2
212 AITAREYA ARANYAKA Il, 2, t-
Because he approached him for one hundred years, therefore they are the Satarcins. ? Therefore they call him who is (praya) the Satarcins. He placed himself in the middle of all that is. Because he placed himself in the middle of all that is, therefore they are the Madhyamas. Therefore they call him who is (prdga) the Madhyamas. As up-breathing he is the swallower, as down-breathing delight. Because as up-breathing he is the swallower, as down-breathing delight, therefore he is Grtsamada. Therefore they call him who is ( praéza) Grtsamada. All whatsoever was his friend. Because all whatsoever was his friend, therefore he is Vifvamitra. ‘Therefore they call him who is (praza) Visvamitra. The gods spake to him, ‘Let him be dear to all of us.’ Because the gods spake to him, ‘Let him be dear to all of us,’ therefore he is Vamadeva. Therefore they call him who is (fraéga) Vamadeva. He protected all this from evil. Because he protected all this from evil, therefore they are,the Atris. Therefore they call him who is (fraa) the Atris.
- He also is a bearer of offspring. Offspring is 7a/a,’ and he supports offspring. Because he supports offspring, therefore he is Bharadvaja. Therefore they call him who is (praya) Bharadvaja. The gods spake to him, ‘Let him be the richest? of us all.’ Because the gods spake to him, ‘Let him be the richest of us all,’ therefore he is Vasigtha. Therefore they call him who is (prana) Vasistha. He went foith® to all this whatsoever, Because he went forth to all this whatsoever, therefore they are the Pragathas, Therefore they call him who is (pram) the Pragithas. He purified all this whatsoever. Because he purified all this whatsoever, then they are the Pavaminis.* Therefore they call him who is (frdza) the Pavamanis, He said, ‘Let me be everything, small and great.’ ‘They became the Ksudrasiiktas and Mahasiiktas.? ‘Therefore
2 Really, Max Muller points out, the name refers to their composing about 100 verses each. They are the seers of RV., I. The Madhyamas are the seers of Books JI-IX, Grtsamada of IT, Visvamitra of HI, Vamadeva of IV, the Atris of V. For the rest sce Khanda 2. The Madhyamas appear in Kausitaki Brahmana, XII, 3; ASvalayana Grhya Siitra, HI, 4, 25 Sankhayana Grhya Sitra, 1V, 10, 3; Brhaddevata, LIT, 116 (Madhyamah); Sarvanukramani, Introd., I], 10, &c. For the plur., Atvayah, cf, Oldenberg, 7..D. AL G., XLII, 226, n. 1.
' Viyah is taken as either the body from the /vaj in the sense of going, or as food by Sayana.
2 Sayana translates ‘causing to dwell by his entry into us’, and Anandatirtha has ‘best of dwellers’. The ordinary sense seems preferable. Cf. 10). 2; 45:n 5.
° ‘This seems to be the sense, and it is so taken by Sayana. Anandatirtha takes it either as ‘he obtaincd’ or ‘he sang’. Sdyana says the verses are called Pragdthis and also the poets. Probably the poets, of Book VIII, are meant. Bharadvaja and Vasistha correspond to Books VI and VII respectively. ‘The same lists appear in ASvaldyana Grhya Sitra, II, 4, 2, and Sankhayana Grhya Siitra, IV, 10, 3.
‘ Presumably the pocts of Book IX are so described. Cf. Arseya Brahmana (ed, Burnell), p- 423 Vedische Studien, III, 99. In ASvalayana pavamanas and in Sankhayana pavamands occur.
) ‘The poets of Book X are referred to. Perhaps also the hymns were called ésudrasuktah as Max Miuiller suggests, but this is not certain. The last Asudrasiktah no doubt implies
-II, 2, 2 LRANSLATION AND NOTES 213
they are the Ksudrasiiktas. Therefore they call him who is (friéza) the Ksudrasiiktas. (He said), ‘Ye have said what is well said.’ These became ahymn.é Therefore there is a hymn. Therefore men call him who is ( praaa) hymn. He is a verse, for he went to’ all beings. Because he went to all these beings, therefore he is a verse. Therefore they call him who is (préga) averse. He is also a half-verse, for he went to all these placcs.® Because he went to all these places, therefore he is a half-verse. Therefore they call him who is (fraa) a half-verse. He is a quarter-verse,® for he has entered all these beings. Because he has entered all these beings, he isa quarter-verse. Therefore they call him who is (frdza) a quarter-verse. He is a syllable, for he pours forth gifts to all these beings and because none can pour forth” gifts beyond him. Because he pours forth gilts for all these beings, and because none can pour forth gifts beyond him, therefore he is a syllable. Therefore they call him who is (frdza@) a syllable. Therefore one should know that all these verses, all these Vedas, all sounds"! are one word, frdza, and that prdaza is all the verses.’?
mahasiktiih. Sce besides ASvalayana and Sankhayana, Brhaddevata, IIT, 116; Sarvanukramani, Introd., IJ, 10, with Macdonell’s note.
® The poet is also called Siikta, says Siyana, but there is no authority for this.
7 ‘The construction is obscure, but the rendering ‘he went’ seems best. The dat. is natural, cf. Speijer, Vedische und Sanskrit-Syntax, § 44; Whitney, 7. 4. O.S., April, 1892, p. clxiv, Sanshsee Grammar, § 286. Anandatirtha renders ‘he went’. Sayana's version is svapravesena piiyitam akarot, taking bhiitebhyah as sarvabhitartham deham, and Max Muller renders, ‘ he did honour to.’ Ie also adds that the poet is called Re as well as the Mantra. Cf. Geldner, Vedische Studien, IIT, 95.
8 Ardha is taken as ‘place’ (cf. ovdo) by both Anandatirtha and Sayana, and is probably so intended, as Max Muller takes it.
® Siyana renders ‘word’, but this is less likely. He adds that it means also ‘quarterverse’. For the intrans. p@di—which (as afdd:) is recognized by Panini—ef. Delbrick, Adécndische Syntax, p.266; Whitney, l.c., § 845 ; Speijer,].c.,§170. In Jaiminiya Upanisad Brahmana, III, 9, 9, aedtce seems transitive, but sce Oertel’s note. The use of the aor. here is hard to distinguish from that of the imperfect, as with adA7pragat above. But in these cases it is possible that the aor. has a sense almost present, a natural derivation from the true aorist sense of the immediate past (cf. Monro, Homeric Grammar’, pp. 66,67; Giles, Comp. Phil, § 552 (iil); Whitney, Sazskrit Grammar, § 930, who points out that it is especially frequent in the Maitrayani Samhita). It is also possible that the imperfect sense may be old (despite Whitney, § 929 a), for it is found in the Mantra literature. In the case of abAiprdgdad there is the further possibility that after all it means ‘he sang of all this’ or ‘he sang towards all this’ (abhipragdyata occurs in the RV.), and is an imperfect from fg, for gdté occurs in the Kausitaki Brahmana and the Mahabharata (cf. Whitney, § 855, and St. Petersburg Dict., 8.v.), or even from 4/¢d, go. I do not therefore think these forms are signs of late date.
0 ¢ Without him’ is Max Muller’s rendering. That of the text is supported by Anandatirtha, the other version by Sayana. Cf. Delbriick, A/findische Syntax, p. 441.
M Sayana takes ghosaA as the aspirated sonants, 74, gh, bh, gh, dh, as in Rgveda Pratisikhya, 714; Siddhantakaumudi (ed. Tarindtha), p. 14; Max Muiller, Agveda Pratisakhya, p. cclxi. It can hardly here, however, have this limited sense. Cf. Chandogya Upanisad, IT, 22, 5; all vowels are ghosavant.
2 Oldenberg (Z. D. Af. G., XLII, 199-247) has shown conclusively that few if any of the
Dit AITAREYA ARANYAKA M2 2)03=
3 Indra? sat down beside Visvamitra who was about to recite the hymns of this day. Tle saying, ‘This is food,’ recited the thousand drhafis. Thus he went to Indra’s dear home. Indra said to him, ‘Scer, thou hast come to my dear home. Do thou, scer, repeat a second? hymn,’ He saying, ‘This is food,’ recited the thousand érhaf verses. Thus he went to Indra’s dear home. Indra said to nm, ‘Seer, thou hast come to my dear home. Do thou, seer, repeat a third hymn.’ He saying, ‘This Is food,’ recited the thousand érhutt verses. Thus he went to India’s dear home. Indra said to him, ‘Seer, thou hast come to my dear home. I give thee a boon,’ Te said, ‘ Let me know thee.’ Indra said, ‘I am breath, thou, seer, art breath, all creatures are breath, he that shines is breath. In this form J pervade all the quaiters. This my food is my friend, my support.® This is the food of Visvamitra.! Tam he that shines.’ Thus said he.
4, This is produced as a thousand érhaiis' The consonants? are the body,
hymns of the Ryveda go back to ther nomial composers when these composers arc the heads of the great families, but that they were written by members of the family. The only possible exceptions are Vasistha and Visvamitra under Sudas (p. 236), It is possible that here (p. 226, n.1) a recollection of the facts 1s seen in that book Vos ascribed to the Atits, while the others to mdividuals, Grtsamada, Visvamitra, &«., but more probably the plural is used because it gives the proper play of words with addiyata This is not, however, a siyn of late date, for it seems likely that in RV., X, 181, the author held the same view as he attubutes to Vasistha the ra/hantara (VIL, 32, 22; 23) and to Bharadvaja the drat (NI, 46, 15 2), later attributed to Samyu Barhaspatya (Oldenberg, pp. 225, 227, 1. 1).
1 Sayana explains that this Khanda shows the nature of the aiz/7 as being India’s food. The form tpanrasusada is wrong and can casily be corrected, but i ts as old as Sankara. The Jaiminiya Upanisad Brahmana, II, 3,7, has upanevarada.
4 The collection of verses is regarded as three afeézs of Uistichs, in gdyalré, érhati, and utah respectivly. kor them, see V, 2, 3-5 and notes.
3 Anandatutha explains dakinam as daksabhige sthita inah patih yasyah sa daksind mutravikescanatvad daksinam its napumsakapyayogah, Siyana refers the use to abhevpddhihetteat, citing Dhaitupitha, XVJ, 7. ‘This sense must be somewhat as in the text.
- Anandatittha explains Vanvdmitram as Ramayadbhimanyamanabrhativahasrakhyam anunam Visvdmitrena sampadttatvdd Varseamitiam tly myate, Sayana has. Wascdmilrena famsanakile sampaditatvdad adam VarSoamitiam,
5 In Sankhayana Aianyaka, J, 6, there occurs a dialogue between Indra and Visvamitia. It seems to show clear signs of a later ong, though it verbally reproduces some of this dialogue. It is much more philosophical. ‘The Jammiya version, l.c., 18 very much altered, but all have clearly a common source, and use the narrative perfect (cf. Introd., p. 67). ‘The threefold boon may be compared with the story of Naciketas (Kathaka Upanisad).
!‘This Khanda gives the correspondence of the vanouy ahsaras cf the 1000 brAaty hymn, which 15 got by the additron of the verses of the whole Niskevalya Sastra, to parts of the body of prdna (Savana). Anandatirtha explains it as an identification of the various deities who preside over the sounds, &c. The number 36,000 is merely theoretical; Eggeling (5S. A. Z., XLHI, 111) counted about 37,200, and though the number could be reduced in various ways, it is not worth while.
9 What are called by Pant Aa/ (Sayana’. The Kaumara school adopt the term 7yarjana
-II, 3,1 TRANSLATION AND NOTES 215
the vowels? the soul, the sibilants‘ the breath. Knowing this he became Vasistha.6 Thence took he the name. Indra proclaimed this to Visvamitra, Indra proclaimed this to Rharadvaja, so Indra is in sacrifices invoked by him as a fricnd.® This is produced as a thousand érhatis. Of this produced as a thousand érhafis there are thirty-six thousand syllables. So many thousands are the days of a hundred years. They make up the nights by the consonants, the days by the vowels.?. This is produced as a thousand érhafis. After this being produced as a thousand érhatfis he who knows this becomes full of knowledge,* of the gods, of drahman, of the immortal, and goes to the gods. What I am, he is; what he is, Tam. (A Roi says (RV., I, 115, 1), ‘The sun is the self of all that goes or stands.’ Let one consider this.
ApHYAYA 3.
He who knows himself as the fivefold hymn' from whence all this springs, he is wise. Earth, air, cther, water, light, these form the sclf, the fivefold hymn. From him all arises, into him all resolves. He who knows this is a refuge
for Aadinz, as do the Sarasvata, The term corresponds with the use of the Reveda Pritisakhya, see Max Muller’s edit., pp. vuisgq., and with the Srauta Stitias, $4. /etersbure Duly o¥.
3 Sayana takes this asin TI, 2, 2, n. 1, as aspirated sonants. “This can hardly be accepted. imd is taken by him as madhyasariram, The vowels must somewhere be alluded to, and ghosa can he = sta.
- Anandatirtha and Sayana both render fasas74. ‘The Kaumaia school also take this term. In the Kgveda Pratkakhya it includes azaimdra, tisarga, pthvdamuliya, and upadhmaniya ; 1 the other Pratnakhyas it refers to Sasasahiih,
6 Sayana here ascribes the name to lus causing to dwell, and his covering, Ch Tl p28 2p ie a: Anandatirtha prefers ‘ best of dwellers’.
6 Sayana refers this to the Subrahmanya rite of the Soma sacrifice, where India is called, India a& gacha, hariva a gacha (Sadvimsa Brahmana, I, 1, 125 ‘Panttinya Aranyaka, I, 12, SOE...
7 The Kaumata school thus defines svar, Katantra, I, 1, seddho varnasamamniyah
tatra catuydasadau svarih (Sayana), See Max Muller, op cit, po x.
8 Sivana appears to take the first part of the sentence as independent, and as descuibing pranadevah, Kor devati apyet, cf. Brhadaranyaka Upanisad, IV, 1, 2; Attareya Brahmana, IV, 24,5. No doubt the acc. mamly governed by the verb, but the prep. force of afz 1s too much ignored in Speiyer, Vedesche und Sanshytt-Syntar, §§ 87, 88.
° This no doubt refers to the identity of the sun and the sclf, one of the oldest forms of Brahminical monism. Sayana illustrates the doctrine by a quotation from the commentary on the Brahma Siatras, TI, 3. Sun-worship is a very early and widespread form of religion ; cf. Farnell, Cults of Greek States, 1V,143, bvans, Journal of Tellentc Studies, 1991, pp. 108 9q.; Manucci, Stor fa do Mogor itrans. by Irvine), TIT, 3, for its real amportance mn Indra.
1 Anandatirtha explains that there are three afitzs and a prrvadhaga and an utfarabhiga, These corespond to the five forms of Visnu, Narayana, Vasudeva, Samkarsana, Pradyumna, Aniruddha, who represent earth, ether, air, light, and water respectively.
216 AITAREYA ARANYAK4«A II, 3, t=
for his friends. To him? who knows food and feeder a feeder’ is born, and food is his. Food is water and earth, for of them are foods compounded. Light and air are the feeder, for by them‘ he eats food. Ether is the bowl, for in the cther is all poured. Ile who knows this becomes the refuge (bowl) of his friends. To him who knows food and feeder a feeder is born, and food is his. Plants and trees are food, animals the feeder, for animals eat plants and trees. Of animals, those who have teeth above and below and are formed like men,' are feeders, the rest food. They overcome therefore the other animals, for the feeder is over his food. He becomes over his friends who knows this.’
- He who knows more and more clearly the self obtains fuller being.” There are plants and trees and animals, and he knows the self more and more clearly (in them). For in plants and tices sap only is scen, in animals consciousness. In animals the self becomes more and more clear, because in them sap also is seen, while thought is not seen in othcrs.? The self is more and more clear
2 Tasmin may refer to the wkha as Sayana and Max Muller take it. Or it may be merely a precursor of ast, in accordance with the usual preference of Sansknit for the order sa yah.
4 i.e. a son able to cat. The second asya must, I think, refer to the father, not the son. The change of reference is too abrupt to be probable, and cither version is good sense. Sayana takes it as referring to the son. For the form d@-ydyate, cf. Jaiminiya Upanisad Brahmana, I, 27, 6.
$ They aid digestion.
5 Zimmer (Adtindisches Leben, pp. 74-76) shows the identity of the contrast between nbhayddant and other animals, which is found in the Samhitas, with the old Latin contrast of ambidens (in Festus not = dzdens) and dppddovr- in Aristotle, That, however, ubhayddant originally included the first class of sacrificial animals with man, as he holds (p. 76), appears doubtful. In this passage the resemblance to man is made explicit, and this is scarcely so likely if man were natwally one of the «dhayddant class. Fither anu vidhdm or the indeclihable anuzidham (as in III, 2, 3) is grammatically possible, but the corruption to anuvidham would be much easier than to anz vidham. Anu vidhih is also possible. bah occurs several times, zafra, 11, 3,43 5. Cfvidham anuvidhiyate, Maitiayani Samhita, III, 2, 4; 10.
® In adhiva caranti the acc. is governed by adhi, a use found in Mantra and Brahmana alike (Speijer, Fedische und Sanskrit-Syntax, §§ 87, 88; Atharvaveda, XIX, 49, 2: adht wisuiny aruhad gabhird: RV., VU, 68,15%: adhe Usthan navam ratham ; Vajasaneyi Samhita, VI, 2: adhé tod sthasyatt, &c.). 1 do not, however, think it can well be construed with the gen., 80 I think the gen. samdndndm is a partitive onc, ‘of his friends he, &c.’ For similar cases of the partitive yen., cf. I, 2, 3, n. 6, and Harivam$a, IT, 79, 12, where Hopkins, 7.4.0.S., XXII, 152, n.1, takes the gen. as local. Delbriick (Altindische Syntax, p. 441) is, I think, wrong in holding that adAz rarely has the accusative. ‘The root s¢hd, e.g., would not naturally take an acc. without the aid of a preposition. Cf. I], 2, 4, n. 8.
1 This is the most philosophical part of the whole Aranyaka and is a determined effort to explain the different stages of conscicus life. It will be observed that the distinctive marks of man are all elements which make his consciousness into an ordered system and they imply self-consciousness, as opposed to the meie consciousness of animals, in the form of their receptivity of external stimuli, The theory of the soul in Aristotle, Ye -inima, IT, 4 sq., is worth comparing. For the form azvistardm, cf. I, 4,1, n. 11; Bohtlingk, Sachs. Ber., 1893, p. 1.
4 Max Muller renders, ‘but in others thought is not scen,’ the apparent meaning being that
-II, 3, 3 TRANSLATION AND NOTES 217
in man. For he is most endowed with intelligence, he says what he has known, he sees what he has known, he knows to-morrow, he knows the world and what is not the world. By the mortal he desires the immortal, being thus endowed. As for the others, animals, hunger and thirst comprise their power of knowledge. They say not what they have known, they see not what they have known. They know not to-morrow, they know not the world and what is not the world. They go so far, for their expericnces are according to the measure of their intelligence.’
- This man is the sea,’ he is above all the world. Whatever he reaches, he desires to be beyond it.?. If he gains the sky world, he desires to be beyond it. If he were to gain yonder world, he would desire to be beyond it. Fivefold is this man.2 What is hot in him is fire; the apertures are the ether; blood, mucus, and seed are water; the body is earth; the breath is air. Fivefold is the air,‘ up-breathing, down-breathing, back-breathing, out-breathing, on-breathing.
some animated beings have not thought. What must be meant is that others, i.e. plants and trees, have no intelligence, and so Sdyana and Anandatirtha construe it. //ara frequently means, like GAAos and a/i‘us, others, not as opposed to a part of a species, but as another spccies ; A./7.f., VII, 101. Stones have only sa¢td, says Sayana, i.e. are only objective, not also subjective.
’ Siyana takes the last sentence as meaning they are born according to their knowledge in a former birth. This, however, assumes the transmigration theory, which is not certainly known in this Aranyaka. ‘he better meaning seems to be that taken above, which is more suited in yoint of fact to the context, for the idea of former birth is nowise necessary or in point. Sayana cites Brhaddranyaka Upanisad, IV, 4, 2 and 7, but this Upanisad is carlier, The word yathdprajnam docs not occur in Jacob’s Concordance. Kausitaki Upanisad, I, 2, has yathavidyam of transmigration. See also Lévi, La Doctrine du Sacrifice, pp. 96 sq.
1 The sea is typical of all unsatisficd desires. Siyana cites Taittiriya Briahmana, IT, 2, 6: kimam samudram Goivesely dha tsamudra tva ht kimah \ naiva ht kimasyanto sti na samiudrasya \ The same idea appears over and agam in the Greck Anthology, cf. Butcher, Grech Genius, pp. 266 sq. For the separation of the prefix and verb, cf. Introd., p. 57, and examples from the Aitareya Brahmana in Licbich, /’in/n7, p. 24, and from Brhadaranyaka, p. 28.
2 Amam in R and in Sayana must stand for # in place of an assimilated #, as in II, 1, 5,n. 6. For att-4/man, cf. Jaiminiya Brahmana, I, 42 (/. 4. O. S., XV, 234).
3 Ci. I, 3,1, n.1. Anandatirtha here repeats the identifications with the different forms of Visnu.
- The five praduas frequently occur, No intelligible explanation of them all is possible. Prana and apina, once originally the same, were first divided as expiration and inspiration, then as breath, and the wind of digestion, cf. HW, 4,1 and 2. Vydna ‘through-breathing or circulating air’ (Eggeling, S. A. Z., XLIII, 263, n. 1) is the bond between the praza and apina. Samdna, which ‘distributes the digested pieces through the limbs’ (Fggeling, p. 264, n. 1), leads to union of the two first. Uddna conducts the soul from the body at death. See Deussen, ’ilosophie der Upanishads, pp. 249-252; E. T., pp. 276-280, and I, 3, 7, n.6. Sayana says that prada is in the mouth and nose, rising from the heart, af@na is in the lower parts, zvyina in all the veins, sia in the throat to lead forth the soul, samdna leads food and drink evenly through the whole body. Jaiminiya Upanisad Brahmana, II, 5, 6 adds audana to the number. For further variations see on J, 3, 7; 4, 1. The same five as here occur in Satapatha Brahmana, X, 1, 4, 2-6, and Maitriyani Upanisad, I, 6, where sce Cowell's
218 AITAREYA ARANYAKA IT, 3, 3-
The deities, sight, hearing, mind, and speech, are comprised in up-breathing and down-breathing. For they depart with the departure of breath. He is the succession® of speech and thought which is the sacrifice. The sacrifice is fivefold, Agnihotra, new and full moon sacrifices, the four-monthly sacrifices, the animal sacrifice, and the Soma sacrifice. The Soma sacrifice is the most perfect of the sacrifices, for these five kinds are seen in it; that which precedes the libations,® is one; then there are three libations, and the rest (of the sacrifice) is the fifth.
- He! who knows one sacrifice above the other, one day above the other, one god above the gods, is clever. his great litany is the sacrifice above the other, the day above the other, the god above the others. This litany is fivefold. As a chorus? it is “rivrt, paiicadasa, sapladasa, ekavinsa, and
notes, and Max Muller, 5. 2. Z., XV, 293. With the following, cf. Brhadaranyaka Upanisad (Kanva), I, 4, 17, where man, animal, sacrifice, and sarvam idam are all fivefold, and Taittiriya Upanisad, J, 7, 1, where mind, speech, breath, sight, and hearing are man.
8 For uétarottar, cf. Wackernagel, -/indische Grammatik, 1, 1, 60. For apit Jt, cf. Caland, Altind. Zauberrit., p. 18
6 That is the adfu7, ‘The last is the avabhrtha udavasiniya, &c. See Tillebrandt, Ritual-Litteratur, pp. 97 sq. Tt is worth noting that the Aitareya Brahmana does not deal with the new and full moon or the four-monthly sacrifices, though the Kansitaki does, cf. Introd., p. 32.
1 This section is unusually foolish. Anandatirtha exercises much ingenuity in equating the five forms of Visnu to the several members of cach of the sets of five. The parts of the sa@man are also dealt with in Jaiminiya Upanisad Brahmana, IV, 9, 10. See Hillebrandt, Ritual-Litteratur, p. 100.
2 Sayana explains these as follows: rizr? stoma is formed by the three hymns at the beginning of the Samaveda Uttararcika, 1-9; RV., IX, 11, 1-35 64, 28-305 66, 10-12. The first three verses are taken from the first verse of cach s#Ava, the second from the second verses, and the third from the third. It is called sd/yat?, The fafcadasa is formed out of one hymn, by repeating the first verse three times, the second and third once each, then repeating the second three times, and so on. The saptadafa is the fafcadasa save that in the third round the second and third verses each are repeated thrice, ie. (1) aaabe; (2) abbbc; (3) abbbcce. ‘The chavimfa is made by singing all verses three times, except the last first and second respectively in the three rounds, i.e. (1) aaabbbc ; (2) abbbcce (or aaabecc—the MSS. vary) ; (3) aaabece (or abbbccc). The pancavim$a is formed by singing in the first round the first verse thrice, the second four times, the third once; in the second round, the first once, the second thrice, the third four times; in the third round, the first five times, the second once, the third three times, according to Dhanamjaya, or the first four times, the second twice, the third thrice, according to Gautama, (This seems to be the sense; R's version is corrupt and $ is imperfect.) These séomas are called pancapancini (not as Max Miller, vesteéz, which 1s the generic title of which these are species), dafasapta, and saptasaptini, no name for the last being given. Max Muller quotes Mahidhara on Yajurveda Samhita, X, 9, for the ¢rzvr?. More in point is Sdyana on Aitareya Brahmana, III, 42, which closely resembles this passage. The St. Petersburg Dict. (s.v. trivrt) gives the érzvrt as consisting of one s#&fa, RV., IX, 11 only, see Eggeling, S. B. £., XXVI, 308, 309; Paicavim$a Brahmana, I, 99 sq.; H, 1, 1; ~. 13 14,1; Hillebrandt, l.c., p. ror, and schemes in Caland and Henry's L’Agutstoma.
-Il, 3,5 TRANSLATION AND NOTES 219
paticavimsa, As a siman® it is gayatra, rathantara, brhat, bhadra, and rdjana. As to metre it is gayalri, usurh, brhati, tristubh, and dv1tpadi. The explanation * is that it is the head, the right wing, the left wing, the tail, and the body (of the bird). He performs® the fras/ava five times, the udgi/ha five times, the pratthéra five times, the upadrava five times, the mwdhana five times. This forms a thousand syllables. ‘he verses here are recited as five orders.’ What precedes the cighty tristichs is one order; then come the three sets of eighty tristichs; and the fifth consists of the rest. This makes a_ thousand (verses).° ‘That is the whole; these ten by tens are the whole. For number is such, ‘Ten tens are a hundred, ten hundreds a thousand, and that is the whole. These are the three metres; this food indeed is threefold, eating, drinking, and chewing. He obtains this food by these.
- This is produced as a thousand érhafis. Some recognize a thousand of various metres, saying, ‘Is there another?! let us say there is.’ Some say a thousand /risfudhs, some a thousand jagafis, some a thousand anustubhs. A Rsi says (RV., X,124, 9), ‘Sages in their wisdom discovered Indra dancing an anustubh. ® That denotes, they discovered in speech then the breath of Indra. He can become famous and of splendid renown. ‘Rather® he is liable to die untimely,’
° The edyatva siman is formed from RV., ILI, 62, 10; vathantara from RV., VIT, 32, 22; the drhkat fiom RV., VI, 46, 1; the é4adra from RV., X, 157,13 the rdana from RV., VI, 27, 1, according to Sayana’s note; ct. V, I, 2, n. 2.
See Aranyaka, I, 4, 2.
- The saman of the Niskevalya is the sana, and each of its usual five parts is repeated five times. The wfadrava falls to the Udgatr and all join in the m#idhana (Sayana),
6 The stobhas are meaningless syllables, added to verses sung to make up the metre. See Chandogya Upanisad, I, 13. ‘hese syllables are marked in Simaveda MSS., but they have not as yet been satisfactorily explained. Cf. Burnell, Samhitopanisad Brdhmana, p. xviii; Willebrandt, llc, p. 104, n. 153 Caland and Ilenry, op, cit., App. IL.
- The verses corresponding to the body, head, wings, &c., are the first order; the three asitts follow, then come the belly and chest verses.
® There are 1000 sfobhas and also in the whole Sastra a 1000 brhatis. ‘The rest refers to the nature of number as being measured by tens. There are nothing but sects of ten. The three ‘metres ’ mean, according to Siyana, the numbers 10, 100, 1000 which govern all numbers. This, however, is inadequate, as the reference is clearly to the three sets of asitrs. The reference to food is because these afi/7s are the food of the bird. There is no sien that the numbers 100 or 1000 are to be treated as specially important. Sayana’s explanation is otherwise good. He quotes for dafatah, Panini, V,1, 60. Anandatirtha is very weak on this point.
1 Sayana takes Arm anyat as the question, sad the answer. ‘The others do not include the Sankhayanas, who also recognize a thousand éyAatis. ‘Thisis rather in favour of an early date; the dispute had disappeared before the Sankhayana Aranyaka. MNdnd may be adverbial, variously,’
Sadyana explains that the clouds rumbling produce a sound with an arzustudh in it; cf.
Geldner, Vedische Studien, II, 304; v. Schrocder, A/ysterium und Mimus, pp. 40, 41.
) Anandatirtha takes the whole as one argument and as meaning, ‘he can die when he likes.’ This is impossible. For the construction, ef. I, 1, 1, n. 4.
220 AITAREYA ARANYAKA II, 3, 5-
he‘ declares. For the self that is speech is imperfect, since a man understands if driven to thought by breath, not if driven by speech. Let him produce the brhafi,® for the érhafi is the whole self. The self is on all sides surrounded by members, and, as the self is on all sides surrounded by members,’ so is the drhafi on all sides surrounded by metres. The self is the middle of the members, and the Jrha/z of metres". He can become famous and of splendid renown, while the other® will die untimely, so said he. For the éyhaf is the whole self. Therefore let him produce the érhat.
- This is produced as a thousand drAa/is. Of this produced as a thousand brhatis, there are eleven hundred and twenty-five anustudhs.' For by the larger the smaller is comprehended. A Rsi says (RYV., VIII, 76, 12), ‘I a speech of eight feet,’ for there are eight fect of four syllables, ‘Of nine corners,’ for the drhaii*
¢ Anandatirtha points out that ‘he’ is Aitarcya Mahidisa o1 Mahaitareya, Sfyana vagucly says ‘a wise man’, Cf. J, 1, 1,n. 5.
5 This is very obscure. The version here adopted means that the activity of mavas if evoked by speech (= anzs(udh) only is imperfect, but it is more perfect if evoked by breath (= drhatt), Manas will then stand in its wider sense, not as an ¢x#driya, as later, cf. Deussen, Philosophie der Upanishads, p. 245; E. T., p. 271. This is very strained, but at least it is less absurd than (1) Siyana’s version, ‘ If he proceeds with the Sastra with reference to the anvs/ubh which is proclaimed as Vac, and not with reference to the /rAati which is proclaimed as pravia, then being driven by his mind he does not manage the Sastra by spcech alone.’ He adds that without breath speech merely conceived is inadequate, breath being essential for any sense activity. The idea is not unlike the one adopted above. (2) Anandatirtha renders, ‘Being urged to objects of sense by Priva, ic. Vayu, and by manas, i.e. Siva, he enjoys them, and not by voice alone.’ He read manase because he tries to account for the e, Sayana must have read frane na and taken vdg as an accusative or locative, as Max Miiller points out. For the dat., which is rarely found in the local sense in the Brahmana style (Delbnick, Adtindische Syntax, p. 144), see Speijer, Vedische und Sanskrit-Syntax, § 43, and cf, II, 2, 2, n. 7.
6 j,e. make out that the 47/a/z is the metre.
7 Because it is surrounded in the Sastra (Sayana).
8 Because meties are both bigger and smaller than the drhati.
®° Sayana ignores the diffienlty of this passage. Anandatirtha of course renders it, ‘he is able to die at will.” The text follows Max Miiller’s version, The syntax yad érhati is very common in the Aitareya Brahmana, III, 43, &c.; Sankhayana Aranyaka, I, 4, &c.; Aléindische Syntax, p. 564.
1 1900 x 36 syllables (6rAatis) = 1125 x 32 syllables (anzstebhs).
7 ive. it is nine feet of four syllables and is formed by adding one to the eight feet of the anustubh, Sayana says the MS. navasrakds is chandasah. Cf. Benfey, Sdaveda, Glossary, p. 87. The correction navasrakéir, though casy, is more convincing, because of y following. Cf. Wackernagel, A/tindische Grammatik, 1, 31; Macdonell, edie Grammar, p. 68,n.15. MSS. frequently differ in such points, cf. Whitney's note on AV., VI, 33, 3 (wyathe(s)); cf. V, 1, 1, n. 18; 2,1, n. 6. Note should be taken here of the readings of the Manava Grhya Sitra, I, 2, 6: caturvimsati in the acc., and J, 23, 15 and 23: patcavinifaly anuvakan combined with Manava Srauta Sitra, VI, 2,6: sd chavimsaty ayam te (see Knauer, p. xl). I confess that the possible explanation suggested by Dr. Knauer of these cases as cither contractions with omission of anusvdra or visarga or as neuters is not attractive. In the last case, as perhaps here, the original may have been as Dr. Knauer also suggests chavémSati(h) \ ayant te, &c., with the loss
Il, 3, 6 TRANSLATION AND NOTES 221
becomes nine-cornered. ‘Touching the truth, for speech* united with verse is truth. ‘I made‘ the body out of Indra,’ for from this thousand érhasis made into anustubhs, which is prdmza connected with Indra, and from the brhati he makes speech, the anustubh, as a body. The great litany is the highest development of speech, and it is fivefold, measured, unmeasured, music, true, and untrue, A rc verse, a gatha,5 a kumbyd,* are measured; a ya/us verse, an invocation, conversation,” are not measured; a sdman or part of it is music; om is true, no is untrue. The flower and fruit of speech is what is true. He can become famous and of splendid renown, for he speaks the truth, the flower and fruit of speech. The untrue is the root of speech, and, as a tree with roots exposed dries up, and perishes, so a man who speaks untruth exposes his roots, dries up, and perishes. Therefore let a man speak not untruth, but guard himself against it. The syllable* om is empty and goes forward. So if
of # (as often in MSS. fu pausd@) and subsequent erroneous contraction. So paftcavimsati(m) may have been written by error in the MS. and then the 7 dropped and contraction applied. But in verse, of course, we find clear cases of contraction or of the use of shortened forms, especially we for tva, e.£. Sankhayana Aranyaka, XII, 29: puspam tva must meirt causa be puspeva or puspam va, probably the former, Oldeaber: Z. D.M.G., UXT, 830; Roth, ibid, XLVI, 682.
§ Speech is antestubh, verse dbrhati, and united they touch prana, Anandatirtha explains by equating dra/i with a form of Visnu and speech with Uma!
$ ‘He makes,’ in Max Miiller’s translation, ignores dkam, Sayana does not do this, but he explains the sentence by the action of the Hotr, as the Aranyaka uses the third person. It only means that the amustush is made out of the ér4ati which is identified with praxa, and prana is (sce Il, 2, 3) Indra,
) Saiyana defines a gathd as sarvalohaprastddharthapratipadthd, e.g. pratah priatar anrtam fe vadanti (a yajnagatha from Aitareya Brahmana, V, 31,6; the example is not very happy); Anandatirtha as farasparam asamdini visamasamkhydksardni svaraniyamarahttint khandavikyant, Cf. Hopkins, Great Lptc of [udia, pp. 365 sq.; St. Petersbury Dict. 1, 731; Aufrecht, Attareya Prehmana, p. 429; Bloomfield, Religion of Veda, p. 196.
6 Sayana defines as dcarasiksiriipd, e.g. brahmacary asy apo ’$ana karma kuru diva ma svapsih or md susupthah (the MSS, vary), i.e. Aévalay ana Grhya Sitra, I, 22,2; Anandatirtha as yanangavakyint. In the parallel passage, Satapatha Brabmana, XI, 5, 7, 10 (where see Eggeliny’s trans, S.8./2., XLIV, ror), Aumoyd is read, whith Weber (fd. Stud., X, III, n. 1) suggests as equal to ‘refrain’, cf. Aumba, kurira.
" Sayanm explains drahmanagatd ye 'rthavada ya ca rdjasabhadau parthidsadiripenocyate sé sarva vrtha vak ; Anandatirtha tmply has vyarthavik, Cf. Vedtische Studien, Y,118, 328. For nigada sce St. Petersburg Dict.,s.v.; Brhaddevata, VIII, 104; Winternitz, Gesch. der indisch, Litt., I, 142,n., who describes them as a kind of Yajus to summon the other priests to perform their tasks. Sdyana gives as an example of a nzgada: Agne mahi asi brahmana bhirata (=Taittirilya Samhita, II, §, 9,1; Bloomfield, Vedse Concordance, p. 26"). For sdman, ef, Winternitz, p. 146, n. 3, who renders it as originally ‘ Besanfuugungslied’, ‘ein Mittel zur Beschwichtigung von Gottern und Damonen ;’ Bloomfield, Ae/igion of Veda, p. 38.
® A curious piece of common sense (cf. Mr. Falconer’s advice to Pepys, Diary, Aug. 8,” 1662) interpolated to avoid the danger of the preceding doctrine that om is truth. For om as ¢athd, see Aitareya Brahmana, VII, 18, and Chindogya Upanisad, I, 1, 8. The comparison with amen is of course accidental, Winternitz, Gesch. der tndisch. Litt., I, 162, n. 1.
222 AITAREYA ARANYAKA II, 3, 6-
a man says om, then that’ is taken from him; if he should say om to everything, he would empty himself and be unable to have delights. The syllable ‘no’ is full? for one’s self. If a man should say ‘no’ to everything, his fame would be evil and he would destroy himself. Therefore should one give at the proper time, and at the proper time he should refrain" from giving. So does he unite the true and the untrue. From their union he grows and becomes greater. IIe who knows this speech of which (the great litany) is a modification, he is clever. ‘A’ is the whole of speech and being manifested’? through the mutes and sibilants it becomes manifold and various. If uttered in a whisper it is breath, if aloud it is body. ‘Therefore it is as it were hidden, for what is incorporeal is as it were hidden, and breath is incorporcal, But spoken aloud it is body and visible, for body is visible.
- ‘This is produced as a thousand éyhafis. It is glory,’ it is Indra, it* is the lord of creatures. ‘Ile who knows it as Indra, as the loid of creatures, leaves this world shaking® off all ties,’ so said Mahidisa* Aitareya. Having departed, having become Indra,° he shines in those worlds. ‘They say, ‘Tf by this form he gains yonder world, then by what form docs he expericnce this world?’®
- Siyana constiues as ‘he is emptied for that, viz. the enjoyment of house, fields, 8c.’ This is to force the meaning of asmai overmuch ; it is a dativus incommodt.
W Js selfish, Siyana cites Bhagavadgita, II, 34: saybhavitasya cakirtir marayad atiricyate |
M Rajendralala prints in text and commentary Adlena, It should be kale na as the commentary, and also Anandatirtha, shows.
12 A?’ with the different letters is the source of the alphabet. It may be interesting to speculate if this denotes that writing where the ‘a’ was not expressed was already known. It may be so, but it is not clear. In any case as the date of writing is very doubtful, no great light would be thrown on the date of the Aranyaka; cf. V, 3, 3 ad fin., where the reference is clear but coyent only for Saunaka’s period. For later reference to the akdra, see Jacob, Concordance, p. 2, and cf. Tandya Mahabrahmana, XX, 14, 2.
1 Sdyana compares Taittirlya Aranyaka, I, 1: na tasyese kafcana tasya nima mahad yasah | For Indra, cf. 11, 4, 3; Taittiriya Upanipad, I, 4; Kausitaki Upanisad, 17, 6; T1,1; Brhaddranyaka Upanisad, JIT, 2, 2.
@ This is the sense, rather than, ‘Indra is the lord’ as taken by Max M uller. fan below is the usual Sanskrit attraction of a pronoun to the geider of the predicate; Verg/. Syntax, IIT, 240 sq.
3 ‘This must be the sense, and so both Sayana and Anandatirtha take it. Originally the word meant the decay of old age. :
‘ The quotation ends here, it seems. The new sentence looks like a prose version of a Sloka, cf. V, 3, 2.
6 Sayana quotes Brhadiranyaka Upanigad, IV, 1, 2: devo bhiitud devan apyeti\ We refers also to Brahma Siitra, IV, 3, 15, and discusses whether this deification 1s a hindrance to real mukti, and decides it is really a step towards it. But of course the doctrine of muh/1 is not clearly found in this Aranyaka; see II, 1, 2,0. 9; Hopkins, Religions of /ndia, pp. 232, 338 sq.
_ © For the nasal in p/udéz, cf. Wackemagel, Altindische Grammatik, T, 299, 300; Whitney, Sanskrit Grammar, § 78.
-l1, 3, 8 TRANSLATION AND NOTES 223
The blood in the woman’ is the form of Agni, therefore one should despise it not. The seed in the man is the form of Aditya, therefore one should despise it not. This self gives itself to that self, that self gives itsclf to this self" They thus gain each other. In this form® he gains yonder world, that form he experiences this world.
- Here there are these verses: '—
7 Anandatirtha has a wonderful explanation, This world and that world are both svastriripam of Bhagavant. Sayana explaing that there are six elements in the body; three, fat, bone, and marrow, are white and represent the man; three, skin, blood, and flesh, are red and represent the woman. ayam is used of the woman because she is connected with earth, asaz of the man because he is connected with the sun and the upper world.
- The fact that Sayana does not comment on zmasmaé? shows how little he can be relied on to note points in the text, The reading is quite certain, aud cf. Whitney, lc. § 502 b.
- This is taken by Sayana and by Max Muller as referring to the words at once preceding. Rut it is perhaps rather a refeicnce to the question above. ‘Vhen amena will refer to the knowledge of Indra, and amund to the human forin produced by the union of the parents. Sayana seems to have becn misled by the use of Agni and Aditya into misinterpreting lokam. The tone of the section is noteworthy when contiasted with the pessimism which the body and its imperfections induces in Buddhism and the later Upanisads (Maitrayani Upanisad, I, 2-4; Winternits, Gesch der tndisch, Litt, 1,224). Max Muller's view (5. B. £., XV, l-In) that, despite its references to Nirvana (p. xlvi) and other hints at Buddhism (e.g. VII, 8), this Upanisad is anti-Paninean cannot be supported, The irregular Sandhi is merely a conscious and deliberate archaisin (so perhaps also in the Manaya Grhya Siitra, a piece of patchwork), and genetally the language is quite recent in form compared to the really old Upanisads. Deussen recognizes the later character and style of the Upanisad, and Winternitz (p. 225) definitely 1efers it to a post-Buddhistie date. Indeed Weber (/ndzan Literature, pp. 96 9q.) and Macdonell (Sasskeit Literature, pp. 230, 231) tend to refer it to classical ttmes, though its doctrine is no doubt earlicr, The optimism of the Upanisads is natural; what is other than the dan is miserable, but not the dman, cf. Brhadaranyaha Upanisad, ITI, 8; Taittiriya Upanisad, 1, 9g; HI, 6; 184 Upanioad, 7; Hopkins, Aedigtons of /ndia, p. 240.
- The verses are probably older than the prose. ‘They are carlier than the fy7stubhs cited by Patafjali (cf. Weber, /vd. Stud., XIII, 483 sq.) and show every sign of antiquity in their nictrical form (cf. J. A. A. S., 1906, pp. 1-10; Oldenbery, S. 2. £., XXX, xxxv; Hopkins, Great Epic of [nidia, pp. 194 sq.) which is decidedly irregular. ‘The Ehied verses of I, 2, 4 are jagatis, the first verse of I has only ten syllables, the last verse of 4 only 9, and even if by resolutions they are altered into 11 syllable verses, then the characteristic ¢r/studAé ending is missing, In no case are the four verses assimilated, and indeed in no case are even two verses assimilated. The last stanza, faéda@ 1, is in iambic-cuded anustubh, a very early verse indeed. It is of course true, as Bloomfield CAR ee ated PP 41, 42) pouus out, that the actual aie Saas of the
and thence to the Epic Sloka with its diffcrentiated paddas, but that the ombe aah is a priestly as opposed to a popular verse with free padas 1 and 3. But jt is equally clear that the development of the iambic anustudh in the priestly circles was comparatively early and that the later verse-writers tended more and more to fall back (with sporadic cases of imitation such as in the Vimada hymns, see my criticisms * of Arnold’s Vedic Metre,in J. &. A. S., 1906,
- I may note here a small point confirmatory of my criticism of Prof. Arnold’s views. The term daksina (pada) occurs in RV., X, 61, 8, which is therefore naturally called one of the
224 AITAREYA ARANYAKA II, 3, 8-
That fivefold body the undying enters,’
‘That which the harnessed steeds* draw to and fro, In which is yoked the trueness of the true,*
In that are all the gods in one combined Witt
Which from the undying ® the undying joins, That which the harnessed steeds draw to and fro, In which is yoked the trueness of the true,
In that are all the gods in one combined 21!
pp. 484 $q., 720) on the popular avzs{zbh and its later development YY YNYU-—&. That development is shown in the late Mantras found in the Grhya Sitras, e.g. in thirty out of thirty-nine cases in the Sinkhayana (Oldenberg, 2. D. M.G., XXXVI, 67 sq.; S.B.#., XXX, xxxv §q.); in the Rgveda Prausakhya of Saunaka (5. 8.2., lc.); in the Brhaddevata (/.A.4.5., l.c.)3 in the Epic (Hopkins, lc; Jacobi, /ud, Stud., XVIT, 443 84. Das Ramayana (1893), and in Gurupijikaumudi (1896)), It is quite possible and even probable that Oldenberg is right in thinking that the iambic hymns are in the Rgveda earlier than the bulk of those hymns where the endings of the fist Adda of each hemistich is unrestricted in point of form, the period of the Kuru princes, Pariksit and Janamejaya® (Z. D. AL G., XXXVI, 65).
It is obvious that these verses are of the same type as the ya/aagithds of the Aitareya Brahinana and Aégvaliyana Grhya Satra (I, 3, 10), i.e, they were composed to illustrate and sum up the doctrines which the Aranyaka supports, and here as used are older than the work in which they occur (cf. Oldenberg, S, 2. Z., XXX, xxxv-xxxvil ; Ind, Stud., XV, 11). These verses form an interesting parallel to the rise of the Akhyana, in which the verses perhaps denoted the chief movements in the nariative and were fixed before the prose (or verse later) connecting parts (Oldenberg, Z.D.40G., XXXVIT, 54 89.3 XXXIX, 52 sq.3 Winternitz, Gesch. der indisch. Litt., 1,89 sq.). Yor similar verses, sce Brhadaranyaka Upanisad, I, 6, 23; Taittimya Upanisad, II, 8, &c. In Brhadaranyaka Upanisad, IT, 4, 10, Slokas are mentioned after Vidya, Upanisads, and before Siitras in such a way as to suggest that such Slokas as here occur are denoted. Asyéh is also a pre-Brahmana and Revedic form, though occasionally found later, e.g. III, 2, 3.
- This is not very clear. Anandatirtha explains that the fivefold body is that composed of Narfyana, &c., and is male and female united, in which all the gods, Natdyana, &c., are united. Siyana explains that the breath enters the body, and the worshipper meditates on himself as identical with the breath and thus with all the gods. The five are presumably the five senses.
3 ‘The metaphor is common, cf. Kathaka Upanisad, Il, 4°: fadriyani hayin ahuh\ The senses are meant. Cf. Max Miiller, S. 2. 2., XV, 12, and n. 14.
4 i.e drahman probably. At least so it was later interpreted, and the idca may well be early, though it might be enough to take it merely as ‘the essence of truth’, Cf, Brhadiranyaha, Il, 3, 6: atha nimadheyam satyasya salyam ttt prana vat satyam tesdin esa satyam\ For the position of érakman in the body with prana Sayana cites PraSna Upanisad, VI, 3: sa thsage cakre hasmin nv aham uthranta utkranto bhavisyimi kasmin vd prati:thile pratisthasyamitt sa prinam asrjata\ ¥or the next line, cf. Brhadaranyaka Upanisad, I, 4,7: afmety evopasitatra Ay ete sarva ekham bhavanti; other examples are given in Jacob, Concordance, pp. 260 sq.
5 The undying here is érahman, the other undying breath as in ver. I (Sayana).
latest hymns by Rhys Davids, Buddhist India, p. 30. But Prof. Arnold (Vedic Metre, p. 286) assigns this hymn to the archaic (by which he means the oldest) period !
- Cf, however, Whitney in Colebrooke, Zssays*, I, 118, on legendary contemporaneities.
II-, 3, 8 TRANSLATION AND NOTES 225°
Of speech that which is ‘yes’ and which is ‘no’, That which is harsh*® and that which is immense, Laying aside? have poets found their quest,
They, bound by names,’ rejoiced in the revealed 30
In which* revealed the poets did rejoice,
In it in unity the gods exist,
Casting aside all evil by this lore,”
The wise one rises to the world of heaven t ral
Neither by name of woman” jg he called,
Nor yet by name of neither man nor woman,
Nor yet by name of man may he be named
By him who fain would tell the name of breath us it
Brahman is called ‘a’ and the ‘1’ is there contained.!2. This is produced as a thousand érhatis. Of this produced as a thousand érhalis there are thirty-six thousand syllables. So many are the thousands of the days of man’s life. By the syllable of life’? alone does he obtain the day of life, and by the day of life the syllable of life. There is a chariot of the gods which destroys desires.4 Its seat
- Sayanagcites Taittiriya Aranyaka, TV, 27 (Anandasrama ed., PP 333): 4hatl phad saht chindhi bhindhi handht had itt vacah kr tip dne \ ulbanisninu he en ioe tke oladikham. CE. also Apastamba Srauta Siitra, XIV, 14,1 Tee tanls Nitual-Litteralur, p.1660; Ved. Ayth., UT, 366.
" eynya like named in ver. 4 appears ‘metrical’,
- This merely means they rose above mere namcs to the unity of érahman or Prana.
Sayana renders ‘dependent on the letter “a” which ts the name of frana’, Anandatirtha refers to the names of Bhagavant.
9 ndmd@ is rendered by Sayana as equivalent to n@mdvattih above. This cannot be the case, nor can it well be for admdud as Anandatirtha constiues it. It must be for adma, the last @ being lengthened mets: causa. For such cases, ef. Macdonell, Vedi Grammar, p. 62; Aufrecht, .lifareya Brdhmana, p. 4275 Sankhayana Srauta Sitra, XVII, 9,7; XVIII, 22, 10, even in prose (cf, Introd , p. ae J. ALOVS, XXV, 98; below, TIT, 1, 2, mn. 2.
- By the help of érahman is Siyana’s version, and so also Anandatittha takes it. More probably it is ‘by aid of this doctuine’, For apahatya, cf. Jamminiya Upantsad Brahmana, | 6 ap Real no Pee I
4 Siyana quotes Svetasvatara Upanisad, V, to (the late metre is noteworthy) :—
natva stri na puman esa natia cayam napumsakah |
yulyac chariivam adatle tena tena sa codyate \ For the nominative, cf. passages dike Brhaddevata, V, 39, where IT would read //zspateh with MSS. h. d.; Reveda Pratisakhya, XVII, 26; Taittiriya Samhita, V, 7, 4, 4, &c.
This must be taken as a clear assertion that érahman includes the individual self. Siyana says it refers to Huanyagarbha quoting the very late Nrsimhottaratapaniya Upanisad, V: sarvahammiani firanyagarbhah \
13 Anandatirtha explams the afsara as the female form of Visnu, the a/as (sic) as the male. Asa matter of fact the sentence merely asserts he obtains érahman or prana by means of drahman or prima, as both are revealed in the syllable and the ritual of the Mahavrata day, as in J, 2, 2.
“ Sayana explains this as a chariot of Hiranyagarbha. Anandatiitha renders avakama-
KEITH Q
226 AITAREYA ARANYAKA II, 3, 8-
is specch, its two sides the cars, the horses the eyes, the driver the mind. Breath mounts upon it. A Rosi says (RV., X, 39, 12), ‘Com®@ hither on what is quicker than mind,’ and (RV., VII, 73, 2), ‘On what is quicker than the winking of an eye
ADHYAYA 4,
In the beginning! the one self was this, there was nothing else blinking. Ife? thought, ‘Shall I create worlds?’ He created these worlds, water, lights,
marah as, ‘Prana has no desires and delights in Afiya,’ i.e, Rama, Really all that is meant is that there is a chariot, viz. the body, where frdva mounts, as contained above in the verses. Anandatirtha explains the zddh? as Rama in snake form, frofve as Candra and his wife, Paksas7 as Candia and his wife, cahsws7 as Stirya and his wife, wanah as Rudra. The metaphor is not rare, c.g. n. 33 quotation in Aévalayana Srauta Siitra, V1, 5, 33 Sanhhayana Aranyaka, T, 8; RV., Ill, 14, 7, a8 interpreted by Bergaigne (Oldenberg, 5. 2. 22, XLVI, 270) where the prayer is a chantot; Atharvaveda, VIIL, 8, 22, where wddhz and piksas also occur, and aic rendered as above by Whitney; Maitriyant Samhitd, TIT, 4, 4; Kathaka Samlnta, VIIE, 8.
3 Siyana adds a long disquisition (cf. Max Muller, S77. 2, J, 235, 236) on the difference of this pravazidyd fiom that of the Brhaddranyaka Upanisad and the Chandogya Upanisad, i which fvdva is not related to the Mahavrata ceremony. Following as usual Sankara he also disensses what is the result of this prduavédyd, and concludes that it leads after death and absorption in the favamdtman to rebirth ia the drahmaloka where after enjoyment of all the powers of a deity, he proceeds to obtain full knowledge and mudtz, But Sankara ignores the fact that s&/2 is not as yet known to this Aranyaka, which in its philosophic doctrine reaches only the unity of existence and the identity of the self and ésahman, and which promises immortality, not liberation, to the devout. Jt 1s impossible even to say that this Aranyaka, IJ, 1-3, realizes clearly the doctrine that all is consciousness, though it approaches this standpomt. Jt does not assert that the self is unknowable as pure subjcct or the unreality of existence, as is done by the later Upanisads and the Vedanta. To the writer of this Upanisad immoitality meant a continuance of conscious existence, because the idcutity of the self and the world did not involve in any way the destruction of self. All that it involved was the destruction of what is really self from its accidents. It is of course tine that this position is not strictly consistent, but it is no more unsatisfactory than that of Vedantism.
1 Sankara, Anandatirtha, and Sayana all expend great efforts in explaining this short Upanisad, I, 4-6, but they mamly deal with difficulties which do not arise if no effort is made to reconcile this text with pme Vedintism or to explain logically its inconsistencies. The real advance on IJ, 1-3, consists in (1) the fact that @maz is the subject, not as before prina, purusa; (2) that Guan and érahman are more explicitly recognized as intelligence, but both these points are foreshadowed in IH, 1-3. Max Muller (S. 2. 4., I, 236) leans to the view that this Upanisad rises from the conception of life to that of the self, but ths is 1ather too great a distinction. This Upanisad is a little more advanced than TI, 1-3, but not much so. Deussen (Sechety ('panishads), of course, interprets it as a later Upanisad and reads into it doctrines not contained in it. Colebrooke (Zssays, 1, 47-53); Roer (7? ans., pp. 26-34) ; and S, Sitarama ( Upanishads, V, 1-64) tollow Sankara. On dam, cf. Max Muller, 6. 8.2, XV, xix. Bohthngk has rendered the Upanisad, Sachs. Her., 1890, p. 162; cf. 1891, p. 85; 1897, p- 9s. For Riminuja’s interpretation, cf. 5. 2. #., XLVI, 71, 81, 201, 200, 391, 417, 461, &e.
4 This is an imitation of the Purusa Siikta, RV., X, 90; cf. Taittiriya Aianyaka, LI, 12, but, as Deussen points out, with the essential difference that the metaphysical frzws of the purusa is the déman, The view of the relation of the aman to the wuild 1s cosmogonic,
-II, 4,1 TRANSLATION AND NOTES 227
mortal, and waters. This water is above the® heaven, and heaven supports it. The lights are the sky. The mortal is the earth, those under the carth are the waters. He thought, ‘There are these worlds, Shall I create guardians of the world?’ He formed the person,‘ taking him out from the waters.® He brooded*® on him, and when he was brooded over, a mouth burst forth as an egg does. T’rom the mouth came speech, from specch fire. Nostrils burst forth. From the nostrils came forth scent,’ from scent wind. Eyes burst forth. From the eyes came forth sight, from sight the sun. Fars burst forth. Fiom the ears came forth hearing, from hearing the quaiters.? Skin burst forth, From the skin came foith hairs, from hairs plants and trees. The heart burst forth. From the heart came forth mind, from mind the moon. The navel burst forth. From the navel came forth down-breathing,® from down-breathing death. The generative organ burst forth. From the organ came forth secd, from sced water.
not pantheistic. Of course the orthodox view of the commentators that the d/wd is the iSvara, not werd, and the creation is adhkyirofa, from 11, 4,1, to II, 4, 3. This is not, it is admitted by Siyana, clear from the text, but he appeals to Svetasvatara Upanisad, IV, 10, mayam tu prekrtim vidydd, and Brahma Sutra, 1, 4, 23, prakrtsé ca pratindad dritantinurodhat, besides other passages equally irrelevant. In Jamminiya Upanisad Brahmana, I, 1, 1, atksala the regular form occurs, The A.tarcya Brahmana often has unaugmented pasts, see p. 56; Bohtlingk, Sadi. Per, goo, p. 413. The next clause, here and If, 4, 3, may be lnterrogative or mercly an expression of determination (so commentators and translators). For apas, ef, Atharvaveda, VI, 23, 25 Jad Stud, X, 440,n.13 J..4 OS, XXV, 110.
$ The translation of Max Muller, ‘and it is heaven,’ can hardly be tight, and it is not supported by the commentators It is true that heaven must come in somewhere, for it is snfficient if it comes in as a support, and so Bohthngk and Deussen, with Colebrooke, Sitarima, Rayirdina, and Roer take it. Auandatintha explains ambhas as mahas and the other worlds beyond the heaven where the waters were originally placed; ‘the blue firmament,’ Rijarima.
‘ This is the later z7-d@y of the Vedanta. Anandatirtha calls it Braliman, in accordance with the Visnu legend. Cf, Hopkins, Rel. of Zndra, pp. 232 sq.
5 The five clements (Sayana), Brahman, &c. (Anandatirtha).
® The sense of //af, to create by will, is pointed out by Sankara, who (cf. Winternitz, Gesch, der tndisch, Litt., 1, 87 sq. 91 sq.; Oldenberg, Neligion des Veda, pp. 402 sc.) cites Mundaka Upanisad, [, 1, 9: yasya gadnamayam tapas \ ‘The translation here is borrowed from Max Muller (ef. also S.A. 4, XV, 28, n. 2). For yathéudam below, cf. Jaiminiya Upanisad Brahmana, ITT, 14, 8; Jaiminiya Brahmana, II, 12, There are sets of three, the organ, the activity, and the natural phenomenon corresponding, which is later called the presiding deity. See e.g. the Anugitaé, Mbh., NIV, itig sq. For this 92 v¢hrama, cf. Chandogya Upanisad, VI, 2; Tanttwiya A:anyaka, TI, 1.
7 Préna here means clearly the power of smell. Originally (1) it meant the breath im the widest sense, from which it came to denote (2) life or the piinciple of conscious life, as frequently in TI, 1-3. On the other hand, (3) 1t was narrowed down to denote one of five pranas, IT, 3, 3, and these frdvas were contrasted with manas and the zxdériyas, though in death or slcep the fundamental character of the Arauas came out. (4) The sense ‘smell’ is an independent and not very common development. (5) Another development applics it to all the organs of life, e. g. eyes, nose, tongue, see I, 3, 7,0. 6. Ch. Sdukhayana Aranyaka, Ptah, Nel,
® Anandatirtha explains them as Indra, Yama, Varuna, and Kubera.
° Apdna here has the other meaning of down-breathing, not inspiration, but breathing,
Q 2
228 AITAREYA ARANYAKA II, 4, 2-
- These deities! being created fell into this great ocean.? He troubled him with hunger and thiust. ‘The dcitics spake to him, ‘Grant us a place, where we can rest and cat food” Tle led a cow* for them. They said, ‘This is not enough for us.’ He led a horse for them. ‘They said, ‘This is not enough.’ He led man‘ to them, ‘They said, ‘Well done!’® Man is indeed well done. He said to them, ‘Inter according to your places.’* Then fire,? having become speech, entered the mouth. Air, having become scent, entered the nostrils. The sun, having become sight, entered the cyes, The quarters, having become hearing, cntercd the ears, The plants and tices, having become hairs, entered the skin. ‘The moon, having become mind, entered the heart. Death, having become down-bieathing, entered the navel. The waters, having become sced, entered the generative organ. Ilunger and thirst said to him, ‘Grant us two a place. He said to them, ‘To these deities I assign you, I make you sharers
or wind, in the lower part of the body. Cf. on II, 3, 3, and JJ, 4,.3. Rajarima takes it as ‘air inhaled by mouth, set through nosti2ls’, Colebrooke has ‘the air drawn m by deglutition’, explaining that swallowing was consideicd a parallel to mhaling. Ch 7.2.M.G., LV, 261; LVI, 556; 7 4.0.8, NXE, 249.
1 This section ically reverses the former section, There dma produced the worlds, then purusa and the deities. The deities now enter into fyrasa. Compare the common process inthe Biahmanas where the érahkman creates the world and then enters it, but here the deities have no cieative power, and the section only scems to show the reciprocal dependence (cf. Winternitz, Ged. der rndtsch. Lett, 1, 218, 219) of the deitics and the senses, of the great cosmic forces and the microcosm, I take the subject of action to be the d/man thoughout, so do Sankara and Sayana, Roer apparently takes furwsa as subject of all save the first two sentences. Colebiooke apparently 1ead abhyanhan and so makes the dwar alone subject and object in the sentences.
3 ‘This must mean the ocean of being, from which fyrusa is evolved. Siyana says into the virdj, Lut this seems less probable. The 2.7, below, afandydprpdse is the form in the Brhadaranyaka Upanisad, while ip Taittiriya Aranyaka, IV, 23, atavayd ca prpasd ca is found, Cf, Aitareya Brahmana, VI, 15: asanaydparitah; Aufrecht, p. 431; Bohthingk, Sacks. Ber, 1goo, p. 418,
- Because it has no upper tecth, says Sayana. He is, however, right in quoting TI, 3, 2, as showing the real reason for the preference of man, as the most intelligent.
‘ The commentators Anandatirtha and Sayana, who often follows him, Colebrooke, followed by Roer, Max Muller, and Deussen, explain this puvwsa as different from though allied to the Aurusa of If, 4, 1. This hardly seems likely, and the confusion of thought is just as great on the former theory as on the latter. The exact parallelism with IT, 4, 1, of what follows is against their view, For the particle sv, cf. 2.4. O..8., Apr. 1893, pp. xli-xlii.
6 Sankara suggests it may mean ‘sclf made’ (cf. Max Muller’s trans. GY. 2. 4., XV, 58) of Taitthiya Upanisad, I, 7) because man is created by his own allusion, or that he is the ‘abode of all good actions’, which S. Sitarima in his trans. accepts. Max Muller (5.4, 4., XV, 20, n. 4) equates sva° and swtz/a as=deeds performed by oneself and belicved to be good.
° Cf. Jaiminiya Upantsad Brahmana, 1, 18, 3, which may be borrowed.
” This means, Sayana says, that in the absence of the deity, the faculties cannot work. We quotes Brahma Stitra, H, 4, 14: zyottrady adhisthanam tadimandt\ Jaiminiya Upanisad Jn ahmiana, IT, tt, 12, seems reminiscent of this passage.
ae ask TRANSLATION AND NOTES 229
in them.’ Therefore to whatever deity an oblation is offered, hunger and thirst are partners in it.
- He thought, ‘There are these worlds and the guardians of these worlds. Shall I create food for them?’ Ife brooded over the waters.!. From the walters brooded over form? was born. ‘fhe form that was born was indeed food. The food when created sought to go away.’ He was fain to seize it. Ile sought to grasp it with speech. He could not grasp it with speech. Tfad he been able to grasp it with speech, man would have enjoyed food by uttering its name alone. He sought to grasp it by scent.t| He could not grasp it by scent. Tad he been able to grasp it by scent, man would have enjoyed food by scentng it alone. He sought to grasp it by the eye. He could not grasp it by the eye, Had he been able to grasp it by the eye, man would have enjoyed food by sceing it alone. Ile sought to grasp it by the ear. Tle could not grasp it by the ear. Had he been able to grasp it by the car, man would have enjoyed food by hearing it alone. He sought to grasp it by the skin. He could not giasp it by the shin. Had he been able to grasp it by the skin, man would have enjoyed food by touching it only. He sought to grasp it by the mind. Tle could not grasp it by the mind. ITad he been able to giasp it by the mind, man would have enjoyed food by thinking of it alone. IIe sought to grasp it by the generative oigan, He could not grasp it by that organ. Wad he been able to grasp it
- Sayana, following Auandatirtha, explains that, as hunger is mitigated by the knowledge of its (i.e. food’s) proaimity, or by heanuny of it, so the senses all appease hunger and thirst. Sankara’s view is that the sensations become eaters by sharing in the deities, ice. fire, &e., 1m the body and in the world; so they share in every offering to a deity (1.¢. the deity and the worshipper both eat). ;
1 The five elements (Sankara and Sayana),
? Form or o:ganism, as Rajarima translates it, is natural, not something imposed on matter, and it plays no such part in Indian thought as in Greek. Lyen the Buddhist riupant 1s nota pregnant conception.
® Roer icads nadat, ‘crying,’ so Rajirima, and see cnt. notes. Sankara explains ‘that mice, &c., try to run away fron: cats that cat them’. He takes ayreddmsat as, “it sought to run away,’ and this is followed by Sayana and Anandatirtha and by Visvesvatatirtha, besides being accepted by Colebrooke, Rocr, S. Sitérdimi, and Rajardma, Max Muller, and Detissen. But that this is correct scems very unlikely. Kather it may mean, ‘Ile sought to stuke, grasp it,” which idea is later developed in detail. This leaves the exact sense of podn difficult, Tf it is neuter, cf. Whitney, Sazshrrt Grammar, § 1117; Jaiminiya Upanisad Brahmana, [, 2, 4; 6,1; Katha Upanisad, I, 4,1; Maitrayaniya Upanisad, VI, 17; Oertcl, J. 4.0.8., XVI, 226. But if it=to no purpose (cf. Altareya Brahmana, LI, 46, 2; Jaiminiya Upantyad Biahmana, T, 2, 4) a tolerable sense is made as masculine. But I piefer Bohthnyk’s a¢yapevamsat ; ef. Roth, 27. .44G., XLVUI, 106 101. [feta 1s nom., cf. Introd , p- 50. In Manava Gihya Sitra, 1,12, 5, occurs: athatnau dadhimadhu samasnutah, which Knauer (p. sliv) defends by quoting the Aitareya Biahmana passage (VII, 22) and, Kausitaki Brahmana, XXII, 1, and by the fact that wa in Pali occurs in the nom. (cf Muller, 2/4 Grammar, p. 88), Bohtlingk, Sachs. Ber , 1896, p. 185; 1900, pp. 418, 428, denies the use.
- As above in IT, 4, 1. Fora rather simular list, ef. Jaminiya Upanisad Brahinana, 1, 60,
230 AITAREYA ARANYAKA I, 4, 3-
by that organ, man would have enjoyed food by sending it forth alone. He sought to grasp it by down-breathing. He obtained it® Thus it is Vayu who lays hold of food, and Vayu is he who lives by food.* He thought, ‘How can this be without me?’? He thought, ‘By which way ® shall I enter?’ He thought, ‘If speech distinguishes, if scent smells, if the eye sces, if the ear hears, if the skin feels, if the mind thinks, if down-breathing digests, if the organ sends forth, what then am 1?’ Ilaving split open the top of the skull he entered by that door. That door is called a/drt’, the place of happiness.’ There are three *” dwelling-places of him, thice dreams, this dwelling-place, and this, and this. Born he looked through all beings, to sce whether any one wished to proclaim
6 Vayu is derived from dayat, “The use of this causal form is confined to this sense, but is found both in Samlité and Biahmana. The sense is perhaps ‘ consumed’ rather than ‘seized’. Possibly @ 27 is the source (Monier-Williams’ Déc¢.), but this is less likely; cf. 7.4.0.8., XV, 53; Zud. Stud, XVII, 24.
© Or he who gives life by food, as Sayana and Anaudatirtha take it, qnoting Brhaddranyaka Upanisad, IT, 2, 13 aan dima, LV, 3, 6, and Kansitahi Upanigad, HT, 2. Sayana describes the passaye as Sesudrdhmane. kor the long: series of conditionals, cf. Whitney, Savshoié Grammar, § 950; Delbruck, Altindische Syntax, p. 3060; Speyet, Vedische und Sanskrit- Syatay, § 198 These cases are all normal: they refer te a past unreal condition, for the act of creation is not conceived as continuous, and correspond to the Latin pluperfect sulyect or the Greek aorist indie, in protasis with dy with aorist m apodosts, ‘The form agrahaiyat ts remarkable: cf. Aitaicya Brahmana, VI, 24: paryagraharsam ; vbid., 35: pratyazagrabhatsam, and see Whitney, Sanskrit Grammar, §§ go4b, 1068 a, for other cases of the anomaly. The Suparmadhyaya also contains the form aerahaisam, Wackemagel, Alindische Grammath, I, xxxdi; see Mantiapatha, JT, 8, 3, agrabhaisam; cf. Bohthngk, 2.0.37 G., LIV, 514, with Bloomfield, rbid., XLVU1, 5773 7. A. 0.8, XXV, £35.
7 Sankata illnstrates by the metaphor, ‘ Unless the lord the city keep, the watchers watch in vain. There must be the soul in the body, Sayana compares Brhaddanyaka Upanisad, III, 4, 3. Contrast with Aristotle, Je «fazmd, IIT, §, 18 interesting.
"i.e. by the tip of the foot, as in IJ, 1, 4, or the skull, Sayana connects the former with the farmendriyas, the latter with the Jacnendriyas. Anandatirtha refers to a variant im Sankara’s commentary afar for ata. It obviously must have been wiong, but it is worth noung that Gankaia’s text was not vely complete or certain. It is noteworthy that here we have no hint of farman (cf. Brhadaranyaka Upanisad, HI, 2, 13 8q.5 TV; 4, 225)
9 So called becatsc connected with Hari, says Anandatirtha. The Jammuiniya Upanisad Brahmana knows a ndndana sdman and Samaveda, IT, 651, a n@ndana svarga.
10 These three are variously interpreted. Sankara gives two explanations. ‘The first is that of right cye, mer mind, and ether in the heart. Anandatirtha explains the mind as in the throat, and identifies the heart with the ether. Le thns gets, in his own commentary, the triad, right eye, throat, and heart, and so Colebrooke. Sayana as often follows him rather than Sankara, and after him cites the Brahma Upanisad, ILL: wefre jagaritam widyat kanthe svapnam sanadiet \ susuptam hrdayasya te (al. hrdayastham) \ Sankara and the others explain the states as of waking, dieaming, and deep sleep, for all are sleep as compared with true knowledge of brahman (ef. Kaivalya Upanisad, XII). The other explanation is that referring to another birth, viz. one’s own body, and those of one’s mother and father; this is no doubt quite wrong, but Sayana reconciles the two theories by assigning two kinds of samsdra, dinavyaewhara and sanmantaraszikdra, to which the theories coirespond.
-II, 4, 3 TRANSLATION AND NOTES 231
another self! Ile saw this person only as the most widely extended drahman.™ I have seen it, so he said. Therefore he was Idamdra by name, he was indeed
1 Sankaia does not explain this passage. Anandatirtha says that either he regarded it as clear or his copyists (cf. n. 8) omitted it. His own explanation gives us a choice. (1) Tle identified himself with creatures because he did not sce the true self, 2/7 being used in the sense of yarndt, or simply, he identified himself with creatures: he did not see the true sclf, 2/# marking the close of the adiyuropa section, (2) The adhydropa ends with deasatha ils, and with sa pata begins the afamdde. Ue evanuned the ereatmes separately, whether they had svallah satdd or not, and concluded that * there is nothing that T can call different from the tie self’. Vadisydma is given lor wivadisat, Sayana follows this one of Anandatittha’s explanations, using some of the actual words, = Colebrooke has, ‘What else (but him) can FT here affirm (to exist)?’ S,. Sitariima renders, ‘How should he speak of any other?’ and Roer has, ‘low could he desire to declare any other thing different from him?’ Rajdiima, ‘Can any (cleinent) here call (the ruler) different?’ Max Muller and Deussen render, ‘whether anything wished to proclaim here another self,’ This must be right, or perhaps the subyect should be ‘any person’, the difference 1s, however, slight. This veision is supported by Anandatirtha in lis own commentary, tha bites anyam matlo "nyam pravartakam vavadtsatl him vadcl, says Visnu, }uvadisal cannot refer to the subject of abhizvyarkhyat and anyam must icfer to almdanan. Vavadisat may be an intensive aot. subj, or the tnjunctive of a desid. from the mtcnsive, both rare forins (Whitney, Saashrit Grammar, §§ 1019, 1025). Nilakantha thinks this passage 1s referral to in the Mohksadharma, Mbh., XIT, 10060, no doubt wiongly, see Decussen’s trans., Pp 493. For abhiayatkhypat, abhivyathsat should certainly be read, The coufusion between khy and &s ws very frequent iam all sorts of MSS., ef. Weber, Ziad. Std, TV, 273; Hillebrandt’s notes on Sankhay ana Srauta Siitia, LV, 12, 10; 15,1; Goblila Grhya Siitra, I, 3,18 (Oldenberg, SOA, XXX, 21)3 Knauer, Adnvava Grhya Sitra, po xxxv3 Scheltclowitz, Live Apoki yphen avs Keveda, pp. 174, 175, and at great length in his forthcoming work, Zur Stammbildunge, &e, on kvechray ZL) ALG, 1 425 Wackernagel, fltaudische Grammatth, 1, 1365 Eprer. Ind, iV, 122, prakhyahitam for praksalitam., The Nirukta, UIT, 20, already recognizes it and uses it in conncetig /k*Ayd with pAsa. On the other hand T, a South Indian MS., has the correct Asaf, though perhaps only by conjecture. RajArama gives the form as Vedic for abhivyakhyat, and no doubt a confused remembrance of such a form may have helped to keep the absurdity m the text when once it bad forced its way ing Pazadisat he pives as let of Svad, Vor dtmd he accepts the etymology from as, the ‘motor’ or ‘vital force’. Geldner (Vedtsche Studien, TT, 116, 117) adopts the ctymology of Weber and Garbe (//e Simkhya- Philosophie, p. 293) of dlman from s/at and so dcnoting (1) the wandering wind, (2) the samsdrin soul, whence come the other meanings, person, self, body, nature. It 1s quite possible that the soul and the wind were deemed to be closely connected there are plenty of parallels—but of course in this case we cannot take samsarimn in the technical sense, The more usual derivation is from fan UXoth), while Deussen (4/. Gesch. der Phil, 1,1, 285 sq.) prefers to derive démanz from two pronominal stems. No explanation as yet offered is satisfactory, since none explains Vedie fmand, &e, (Wackernagel, Altzndische Gram matih, I, 61). Bohtlingk’s con. eva difel, ‘to sce 1f it referred to any one save himeclf,’ is good, but not essential.
12 The commentators all read érahma separately, and though the sense would be much the same this is better than tu take évahtmatatamam (with S text) as one word. The commentators and translators all agree it is for fafatamam, and Decussen compares ditraisprapataram in Chandogya Upanisad, V, 10, 6. We may also compare aavamam (= navafamam according to Maa Muller in RV., V, 27, 3, see Oldenberg, S. 2. /2., XLVI, 422) Farunaviytitamam for “atamam in V, 3, 2, though there the Jatmmiya Upantsad Diilnnana, I, 10, 1, 1cads favé-
232 AITAREYA ARANYAK/@ II, 4, 3-
Idamdra by name. Him who is Idamdra they call Indra® mysteriously. For the gods love mystery."
ADHYAYA 5.
In man* he ts from the first as a germ.? That seed is strength gathered from all the limbs and he thus bears a self in his self. When he connects the seed to the woman, then he causes it to be born. ‘That is his first birth. The seed becomes the sclf of the woman like one of her own limbs. Therefore it hurts her not. She nourishes the self he has given her there. She, as nourisher, is to be nourished. The woman bears the germ. The man before the birth of the child and thereaftc: * supports him, When he supports the child before its birth and
yatanam,and for a large number of somewhat similar (but often doubtful) cases, Wackemagel ; Altindische Grammateh, I, 280; i, 128; Macdonell, Pedic Grammar, pp. 58,59; Bloomfield, P.A.O.S., Api, 1893, p. xxxv5 “hf. 2P., XVIT, 416-418. Otherwise it might be translated ‘just that’ in accordance with Panini, V, 3, 93, for which use Bhagavata Purana, X, 36, 28 3s also cited; so Rohtlingk, and in Chandogya, 4 ¢., °lava is now read.
'S For Indra as a desynation of @man cf. I, 3,7, 21. For adarsam, Lévi, p. 107.
‘4 The phrase here occurs in Attareya Krahmana, TH, 43, 1: zy dcaksale paroksam paroksahame At devih; a similar but characteristically slightly different phrase occurs repeatedly m Satapatha Hedianss VI-X, but not in 1-V3 Weber, Ja. Std, XTI, 268; X, 127. Cf. also Brhaddranyaka Ujaniad IV, 2, 2, where ile is mystertously called Indha as the person in the ight ye, for the same igason as here. Winternitz (Gesch. der audisch. itt, 1, 161) happily compares the nddles found in the Kyveda, the Atharvaveda, and the Yajurveda, The gods require amusement as well as reverence. So also the gods must have animals to play with (Macdonell, Vedic Alythology, p.148; Oldenberg, Aeligton des Veda, p. 74, and ae Rast aeg 1907, p. 936). Other els, of obscurity aie Satapatha Brahmana, V1, Wot, 23 VID (6 22 (Winternitz, p.177). Cf also Wintermts, A/autsapitha, 1, xxix, mn. tan sums up the result of this chagner in an interesting and polemieal discussion of the daz as eteinal and unthinkable subject (U, pp. 50-64, trans. by S. Sitinima, pp. 39 49); but what he says bears rather on his system than on the Upanisad, Sce also Levi, La Moctr ine du Sacrifice, p. 38, n. 6.
1 Siiyana following | Sankara thus sums up the result of the Upanisad in the introduction to this Adhyaya, There 1s (1) dvahman undeveloped and truly real; (2) then adhydropa in (a) the fourteen worlds in Mvahman'’s egg, (b) vera) who regards the worlds as his body, (c) the eadsiyas arising in his body, (d) the presiding deities, (e) the subjects of the zvdriyas including man, (f) the food of the deitics and its appropriation, (g) the thiee states of the self; (3) the apevdda, beginumy with sa 7afah and ending with the end of II, 4,3. This section takes up as regards other births than the present the question of the three states of the soul, This section seems to be referred to in the Moksadharma, Mbh., NTI, 10862, and 9494. Cf. Satapatha Brihmana, X1,2,1,1; Leévi, p.107. For the epg, cf. Gomperz, Crek Thinkers, 1, 93.
4 This simple and sandy narrative shonld not, of course, be explained by the patedentaadya ag Sayana proposes, but is much earlier in conception. Anandatittha explains the whole as a question of the different manifestations of Visnu. ‘The edd. except Sita:ama and U and Rajarama punctuate at refas, but the comm. and the parallelism yad efad—tad efad qre.in favour of the other punctuation. The sense isthe same. Bohtlingk’s exam (= a/manam) is not essential.
) ‘The commentators here differ. Sankara and Anandatirtha in his (7d take (1) panmano ‘gre as ‘before buth’; (2) agra eva as pdtamitram; (3) adhi as ‘after birth’. This secms preferable, except that agea eva must be considered as explained by zanmano ‘gre. Anandatittha in his éhasya explains (1) as above; (2) as agryah, sasvagumignyah; (3) adhi as
-ll, 5 ZTRANSLATION AND NOTES 233
thereafter, he supports in truth himself, for the continuation of these worlds.‘ For thus are these worlds continued. ‘Vhig is his second bith. ‘This self?
appointed for holy deeds. ‘The other self having done its duty and attained old age departs, and departing hence is born again. This is his third birth. A poct says (RV., LV, 27, 1), ‘Within the womb, I learned all the races of these gods. A hundied biazen forts restrained me, but hke a hawk 1 escaped swiltly downwaid.’7 Vamadeva lying in the womb thus declared this. Knowing this, he
adhtkatvena, Siyana renders (1) agra eva as prasavat Lig eva, (2) sanmano "ere as prasatid ardhvam ; (3) adht as udhikatvena, apparently borrowmy this fiom Anandatiitha s é4c sya, The services before and after birth whith Rajarama Ramakisna Bhagavata alone recognizes, as appatently also Colebiooke, are explained ag the noutshmg the mother and performing the usual cercmomes before and after buth. It is just possible, however, that addebhaz watpatt is the verb, aud the reference is only to what is done before buth, Bohtlingk omits Agra eva,
- Contrast the late and elaborate passage im Kausitaki Upantsad, I, 15. The passage, Jaiminiya Upanisad Bialanana, 11,11, is fundamentally different.
® That is the sun. The following passage 1s quoted by Sankara on Brhadduanyaka Upanisad, P. 397;
Sankara explains that as father and son aie one dan (cf. V, 3, 3), the three births are correct. Sdyana says either (1) the dman being one, it has three buths, two as son, one as father; or (2) the two births of the son have analopies im the case of the father and that of the father in the case of the sun, so that cach has three buths. ‘The thud bnth is taken by the commentators as rcbuth in heaven, hell, or in the wold of men. Probably, as there is no proof that the Upaninad knows the doctrne of transmigration, it refers to bemg born in the next world, an idea familiar in the Bidhmanas (ef, Macdonell, Meds ALehology, pp. 108, 16y 3 Sausket Literature, pp. 223, 224) which differs essentially from transmigration, i.e. bath into this world again, sce Deussen, Lhelosophie der Upanishads, pp. 294, 2953 VT, pp. 325 sq 5 Levi, pp. 96, n. 1, 97,4. £5 Hillebiandt, Ped AYA, UW, 83 contra, Geldner, Medische Stuedten, Vt, 2883 Bohthngk, Sacks, Ler, 1893, p. 92. lor one sec Wackernagel, Adfindische Grammatih, \J, 1, 190.
7 This verse 1s very obscine iu this connexion, Sankara, Anandatittha, and Sa iyana all explain it as refering to the inmnmerable bodics through which Vamadeva had passed until he obtamcd mudkl? through knowledge. This meaning camot be got fiom the passage. ‘The context scems to show that rt only means that Vamadeva hucw the thee buths of efman, and so escaped and became immortal. The doctrine of mek/z 15 not appaicntly known to the writer of the Upanisad. Tf it were, it would be made clear, For the meaning of the verse in the ortmal cf, Bagpayne, Reh Id, WI, 3223; Eggeling, § 24, XXVI, xx, nt; Roth, AZADA GC, ANNVI, 3533 Hillebraudt, Ved. Myth, 1, 282; and especially Bloomfield, 7.41. 0. ae NVI, 1-24, who explains the myth as icfornmg to Agm. When the cloud as tent im the storm, the lightning (= fyexa) beaks from the cloud and simultaneously the Soma flows upon the carth, Sdyana in his Rgvedic commentary follows this passage. On KV., LV, 26, 1, Sayaua says that Vamadeva, who had in lus mother’s womb the knowledge of Brahman, scts forth that knowledge of the identity of himself and Brahman, in the verses ahum Afanur, &e. (so Satapatha Brahmana, LV, 4, 2, 21. and 22). So (Sayana] on Atharvaveda, XVIIT, 3, 15: 5 khalu garbhavastha eva sann utpannatattvasQanah svasya sdrvdtmyam anusamdadhan. Sieg (Die Sagenstoffe des Rgoeda, pp. 76 sq.) holds, uo doubt, mghtly that the idea is not found in the KV. passage, but no conclusion as to thé prionty of the Satapatha Brahmana, Ise, can of course be drawn fiom the fact that no mention is there made of the legend, which may quite well have been known to the Satapatha, though not icferred to. His version
234 AITAREYA ARANYAKA IT, 5-
stepped foith after the destruction ® of the body, and having enjoyed all delights in the world of heaven he became immortal.®
Apuyaya 6.
Who is he' whom we meditate on as the self?? Which is that self? That by which one sees, by which one hears, by which one smells scents, by which one forms speech, by which one discriminates sweet and sour? That which ts the heart and the mind,® perception, injunction, understanding, knowledge, wisdom, vision, firmness, thinking, considering, helping, memory, resolution, will, breath, love, and desire?* All these are only names of knowledge® That (self) 1s
(pp. 88 sq, cf. Pischel, Vedtsche Studien, I, 211 8q.) of this verse takes the last part as meaning, ‘Then came the cagle; through the swift one (avasd as an adj.) I escaped,’ the speaker being (as in IV, 18) Indra himself. Sieg reconstructs the myth as one in which Indra even before buth desires lordship over the gods, who thercfore try first to prevent his birth and then seek to restrain him, until he escapes by the cagle’s aid, This is very mgenious but not proved.
- Sar tabhandat according to Anandatittha. After death, Sankara and Sayaua. ‘This seems cotain and is followed by the translators meluding Siuirdma and Radtdma.
- The end of this section 1s, Sayana says, to produce disgust with the body and with the serics of lives mudcrgone by the uncnhghtened, There is no trace of this in the original, Kajama Ramakrsna Bhagavata has an original view of this scction (ed., Bombay, 1898, p. 7). He takes it as dcalmg with (a) the seminal soul which as transferred has its first bith, (b) the second birth as a human being, (c) death and rest in the indestructible heaven. ‘The third sleep is the sleep of death beginning in this, and ending in the heavenly world.’ This version of the Upanisad—though coloured by Clinstian influences—yct secms to me to recognize the fact that transmigration 1s not referred to. Simiaily he derives from Il, 4, 3 that the haman brain is entered by the lighest spirit and so becomes worthy of life.
' This Adhyaya is the final answer to the questions proposed; afdsmake may also be translated ‘worship’ or ‘service’, Colebrooke takes it: ‘What is this soul? that we may worship him,’
4 Max Muller and Bohtlingk read £o yam, but Sankara undoubtedly took it as so ’yam ; and though awkward the constiuction is not impossible, cf. RV., VL, 4,6; 7.4.0. %, XV, 257. Aatusak no doubt refers to the two views of dtman hinted at in IT, 4, 3 and here developed as a mere spirit or a central function.
3 The idea that there is one central fnnetion is clearly here developed, and this denial that the senscs, &c. are essentially different is creditable to the thonght of the Upanisad, — It is the idea developed in the Theacletus, 184 9q.5 Republic, 533 9q. Cf. Kausitaki Upanisad, IIT; Iihadaranyaka Upanisad, 1, 5, 3, which i» the famous asseition that it 1s by sanas man sces and hears. See Deussen, op. cit., p. 246; FE. 1, p. 273. Sayana endeavours to discriminate Ardayam and manas as buddhi and manas, but Sankara regards them as one. The construction is clearly as taken in the translation, though Roer and Sitarama differ.
4 That these terms, which remind us of the later meaningless Buddhist repetitions, had ever any definite meanings is most improbable. Sankara rendeis them thus: samjfdnam = cetanabhivah, dpRinam — ikvarabhavah, vistanam =kaladipartjanam, prazanam = prazhata, medhi = wanthadhiranasamarthyam, arstir = indriyadvara sarvartyayopalabdhih, dhptir ~ dhasanam, malir = mananam, manic = sudtantryam, jilis = celaso ripididubkhitvabhdvah, smi tth ~ smaranam, samkalpah = §uklaki snddtibhavena samkalpanam rupiddinam, kratur = adhyazvasiyah, asuh = prananadtjivanakriyanimitla orttih, kimah = asamnthitavtsayakanksa trina, vasah — strivwatiharadyabhulasah. Anandatirtha’s caplanations are, in order, samyak;iana,
-Il, 6 TRANSLATION AND NOTES 235
brakman,® Indra, Prajapati, all the gods, the five great elements,’ earth, air, ether, water, lights, all these and those which are mixed with small as it were,* seeds of various kinds, born of eggs, born from the womb, boin fiom heat,® born from germs,'? horses, cows, men, elephants, and all that breathes, whether it walks or
dlatajnana, woidhapnana, praky taphdna, avisps stayfina, davhana, dhérana, misn pramanesn tatatoin matth, brakhmadinam Katvam, sarvaprerana, sarvesie ANakilesw svar hipesw oa samant ramate, Mia: sa@ovakatr@wam asana, amrtinanda, seatantiatva, Sayana borrows fiom both ; he refers sawjiduam to samyak, medha to granthatadu thadhdanam, iti to pavas o1 as m Sankara, samkalpuh to asamiiine "pt vee sampaktvena kalpanan ; for the rest he follows faithfully Sankara, Kajaiama iendeis: ‘consclousness, ducction, sagacity, intellipence, retentive power, understanding, courage, power of thinking, freedom of thought, intrepidity, memory, will, capacity, vitahty, ambition, obedience.” Hohtlngk makes these subjects and praylinetram predicate.
- This may fauly be construed as an assertion of the pre-eminence of knowledge. ‘The parallel passage in the Kausitaki Upanisad, ILL, is clearly later, for it combines claboiately the doctrine of prava (see It, 1-3, above) and that of prayiid. The relations cannot be reversed. ® Possibly masculine as Caileera: Anandatirtha, and Sayana think, followed by Colcbiooke, Roer, Sitdiima, Fajdrima, Max Muller r, Bohthngk, and Deussen. But this is not necessary nor hkely in view of the neuter below, and Brahman (m.) is not found as a deity in the Aitaeya Brahmana (but only as pnest, p. 68). ‘The ocewrenee m Maitrayan? Sambita, I, 9g, 1, 15 interpolated, v. Schioeder, Zvd. Lit, po gt, nei, Muir, Sash. Zead, V, 323, finds the masc. In yarious Satapatha passages, unnecessarily. But it occurs, ¢ yg. Kausitahi Upanisad, 1, 3. The masce. is natural and is helped by the following mase.
7 "this passage is irched on by Deussen (op, ait, p. 168; 1. T., pp. 1&5, 186) in support of his view (accepted by Macdonell, Savsha7t J eleratnee, pp. 207 sg, and Winterntz, Giesca. der audisch. Tatt., 1, 205) of the lateness of the Aitareva Upamsad. But there is nothmy in the evpression itself to demand a Jate date, and the fact that the version in the Upanisad of the qieation is so detailed, instead of being a proof of lateness, may rather be considered a sign of early date, when the cication still was considered a real act and the doctiune of the ommpresenee of dvahman as consciousness was not so fully developed. The passages, Tihaddanyaka Upantyad, 1, 4,73 Chandoyya Upanisad, VE, 2, 3, both contain a reference to name and form, a conception fauuhar to Buddhism but not apparently at all early. The Tatttniya, IH, 6, is evidently a mere séstamd of a well-known doctrine. But that Upanisad bears conspicuous traces of lateness; indeed it alieady quotes Slokas very often and becomes quasi-metrical, while it knows the Atharvangiiases (11, 3) and has a much developed theory of the sofas of dfman. For the elements (a4asa = empty space), see Bohtlingk, Sachs. Aen, 1900, pp. 149-151; Keith, 7. A. ef. S., 1909, July.
- Mixed with small (Sankara), /ea he calls meaningless. Cf. I, 1, 2,0.33 TN, 2,6. ‘Mixed fiom smaller portions (of the former)’ 1s Roer’s version, which is no sea the sense. ‘The others of various sorts are Opposed to the picat elements. Colcebrooke has: ‘joined with minute objects and other seeds.’
» Sankara explains as yahidinie which Anandatittha accepts. Sayana renders Avimidamsadint. The word does not occur in the Chandogya Upanisad, VI, 3, 1, but it 18 impossible to accept that as a valid proof of later date since such lists (cf. those of the frayas, 1, 3, 73 4, 1) vary cnormously in the same book. In pdruzdn7, cf. zaru, Jaimmiya Brahmana, If, 430, 6 (J. 4. 0.S., XIX, 100); Bohtlingk’s yarayt Is not necessary. For a similar lst cf Anugita, Mbh., XIV, 1134.
19 Rendered by Sankara wrksadint, by Anandatirtha AAuzam bhitted jatani ti nadini, and by Sdyana farneulmadint, Rajarama has ‘shoot-boin’. The form is normal and is uot a case
236 AITAREYA ARANYAKA II, 6-
flies, and what is immovable. All that is guided by knowledge, it rests on knowledge. ‘Phe world is guided by knowledge. Knowledge is its foundation." Knowledge is érahman. We" by his knowing self having left this world and having obtained all delights in the world of heaven became immortal.
ADHYAYA 7,
My speech rests on mind, my mind on speech. Be thou revealed to me.
of gy=dy for udbhedya (cf. Scheftelowitz, Zeer Stammbildung in den indo-germantschen Sra hen, § 10),
"The question is whether this justifics an attribution to the author of the doctrine that knowledge alone exists. [t 1s quite open to aryue that we only are given the doctrine that the world is guided by knowledpe, which Icaves us with a final dualism. T think probably the author went futher and intended to assert the oryin of all from knowledge, cf. IT, 4. It so, he 1epresents exactly the later Bhagavata view.® perhaps that of Badatiyana, of the nature of reality, The self, or god, 1s conceived as creating the material world as a reality,” but the exact nature of the creation is left vague. The relation of drahman and alinan is likewise left vague, a mere identification sach as may have been meant beiny of little value. But of couse none of the questions had yet clearly presented themselves. Cf. ‘Phibant, S.A. 72, XXXIV, xevii sg. ;sNLVIEI, Introd , for Ramanuya’s view, and ny reviews of Deussen’s /Adlosaphie der Upanishads, J. XR. ALS., 1906, pp. 590 sq., and of his ver philovophische Texte, J. RAS, 1907, pp. 462 sq.; Grierson, J. A. 7. S., 1908, p. 361. Rajyarama renders fr ayAdna ‘source of intelligence’,
4 According to Sankata, this refers to Vamadeva, sce H, 5.
tide avir ma etki is apparently the coriect reading, but the second dz is very curious. Sdyana escapes the difficulty by equating the dzzr to seaprakdiam brakmacaitanyam and taking it as a vocative, the rendering dir edhi as prakati bhava, which (though followed by Colebrooke) is unfortunately quite impossible. The phrase dur + fas, &c. 1s not at all rare, eg. RV., T, 31, 3: dvir bhava Wietsvate (where Bergaigne, A’e/. Ved., 1, 83, conjectuics, uo doubt rightly, 4zavah, see Oldenberg, SB. /2., XLVI, 25); T, 146, 4; IV, 10,8 (=AV., XX, 77,8)3 1,10; V, 1,9: duty pusmat ca utamo babhithas V, 2, g: (Agni) dele oiler kr uute mahited, VL, 103,8; AV., XU, 1, 60, and der dvir edhi (as read in K) would be perfectly natural, but could haraly have been corrupied mto the traditional teat. I would suggest that we have here in caternal combination an example of the working of the tendency which causes 7s in internal combination to be lengthened where it is part of the stem (cp. aith, sayia, see Macdonell, Idee Grammar, p.10; Wackeinagel, Altadische Grammatih, 1, 42, 43; U, 1,126), This point may be noted in favour of the view that m dezs the evs is part of the stent (ef. St. Letersburg Dictonary, s.v.). With the whole should be compared Manava Grhya Siitra, J, 4,4: which has vd me manast pratisthila mano me vac. pratisthitam avir ayur mayél dhehi wudarya vanih (sic) sthah, and, preceding all this, after the words prah seistakrlo *tha papatt, the woids stam vadisyimt to the end. The reading zduvih is no doubt wrong, beng a conuplion of ma dni by Sandhi, maui with # incorrectly restored (it of course would in any case in most MSS. disappear before s7h). It appeais from Knauei’s Crt. Note (p. 6) that
- Cf, Rajarfima Ramakrsna Bhagavata’s cd., p. 7, where he finds in TI, 6 the doctrine that all has its source in the highest spirit.
» Ch Windelband, /Lestory of Philosophy, pp. 352 sq.
-IT, 7 LPRANSLATION AND NOTES 237
You are the two pins? of the Veda. May my lore forsake? me not. I join day and night with what T have learned. I will proclaim the real, I will proclaim the true.‘ May this protect me, may this protect the teacher. May it protect me, may it protect the teacher.
vanth is a conjecture of his: the text MSS. in T, 4, 4 have cither 270% or e7n7, while, ibid. 8, all save one (vdnom) have vant. Only one Paddhati (cf. p. iv) has wdéaia, obviously an error for vduom (which of couse (cf. V, 1, 6, n. 4) is the Sandhi of 7@7 of), 1f it 1s not a mere misreading of the MS. There is thus no real support for zax7h (how exactly Dr. Knaner would take it, T am not sure), and in the Manava Grhya Siitra the simple Sandhi wedttad for me + dtd is actually found in T, 3, 2 (so also IT, 9, 11: wistards??s Tri, 16: vibedtdl, &e., sce Knauer, p. xxx), Probably maz lead to the moe intelligable (to the seribe) za,
For vd, &c., Knauer, who does not notice the Aitareya passage, quotes Puiaskara Grhya Siitra, 1, 3, 25; Taittiriva Samhita, V, 5, 9, 23; ‘Taittintya Aianyaka (Andhra LOND RAN ga Athaivaveda, XIX, 60, 1. There is also the parallel version m Sankhayana Aranyaka, VI, 1, where wdasdmatsa) ith takes the place of vedasya, &e. ‘This may perhaps mean ‘hidden in’, but probably we have a mere corruption ; see my translation. ‘The Mantras are no doubt old enough, Colebrooke, who comments on the use of Mantra as applicable to part of an Upamsad, renders, ‘May my speech be founded on understanding, and my mind be attentive to my utterance.’
- Ananayasamarthe, Sayana. Colebrooke renders, ‘For my sake (© speech and mind ') approach this Fedéa;’ perhaps reading wmdau, 1, Scheftelowitz takes it as ‘navel’. ‘Vhe word in the Reveda, T, 35, 6, &e. (cf Macdonell, /edic Grammar, p. 39), seems to refer to the pin of the axle of a cart, and the metaphor is natural enough; cf. Leumann, 2:4. Hort. p- 31.
- prahdsith may be a second person, or a problematic third person based on a false analogy (cf. Whitney, Sanskrit Grommar, § 889; Weber, Berl. Sitz., 1898, p- 830), or an erior for prahdsit Picetscly the same difference of reading occurs im Kinla, LV, 8, 5, (oatde me nud prac hasih, where Peterson's MS, has Adsi, and cf. Minava Srauta Sutra, IT, 1, 2, 36 (Aasit) with Taittuiya Samhita, TT, 1, 1, 2 (sth), in the same phrase, ahve ma mi hdsiih), and in Iiranyakes1 Grhya Sitra, I, 6, 20, 1, yathasat for yothdsah (Oldenberg, S 2. 2, XXX, 189). Schettelowitz renders; ‘das von mir Gehorte moge man nicht verspotten vermittels des Erleinten,’ taking Aasth from has, The long ¢@ would be wnusual,* but in any case a derivation from Vdd seems preferable in point of sense and 19 supported by Atharvaveda, VI, 41, 3: Taittinya Aranyaka, TV, 42 (Anandasraina ed., pp 352, 355). The translation will be lterally: €O lore, forsake me not,’ reading fscita, perhaps, as the nom. is unusual, and the neuter voce. 1s perfectly well supported (cf. Delbruck, .f/findische Syntax, § 66), and the reading §ruta me ix easily corrupted into frufam me, cf. Lanman’s note on Whitney, Aéharca Veda, XVII, 2,3; Whitney, P.4,0.5., Oct, 1887, p. xxv, and my note in 7. 2.A.S., 1907, p. 225, although the nominative can stand, cf. Winternits, Afanirafatha, |, p. xvii” For the sense ef, Atharvaveda, I, 1, 4; Tanttintya Upanisad, I, 4, 1. ;
- From here to the end this is identical with the Taittirtya Upanisad, Siksavalli, I, I, or Taittiriya Aranyaka, VIT, 1,12 The sense of ahordtidn is no doubt, “f work all day and night,’ as Sayana takes it. Colebrooke renders, ‘Day and might may [ behold this, which
T have studied.” In III, 1, 2, the ncut. is used.
“ Compare, however, s@&sye which Whitney, no doubt myhtly, reads in Atharvayeda, HU, 27, 5, although the form clsewhere is always szfsye, and IN, 1, 6, n. 5. Athasit, given as ouly giammatical by Whitney (Hoots, &c., p. 203), ts-found in the DaSakumiracarita (Buhler, Zid. slut, NXI, 147).
- Sec also my note in J. A, al, 8, 1908, pp. 1124 sq.
238 AITAREYA ARANYAKA III, 1, 1-
ARANYAKA III
ADHYAYA 1.
Next comes the Upanisad of the Samhita text. The former half? is the earth, the latter half the heaven, their union the air, says Mandiikeya. ‘The union is the ether,? so proclaimed Maksavya. ‘For it is not considered independent,* and so I do not agree with his (MAndiika’s) son,’ he said. ‘They are alike * and it is considered independent,’ said Agastya; for the air and the ether are both alike. So far as regards the deities. Now as regards the self. ‘The former half is speech, the latter half the mind, their union is the breath,’ so said Siiravira Mandikeya. Then said his eldest son, ‘The former half is mind, the latter half is speech, For by mind one first resolves and then utters speech. ‘Therefore is mind the first half, speech the second half, and truth their union.’ It is indeed alike * with both, father and son. This compact of mind, specch, breath, is like a chariot ® with three horses. Ile who knows thus this union, obtains children,’ cattle, fame,
lew. in .fenim ife, m is purvartipam, 7 ultararipam, and mi Samhita ayana), For all this Aranyaka, cf. Sankhiyana Aranyaka, VIL, VIII, printed in Appendix, and my translation, pp. 41-56.
9 {haifa is rendered ‘void’? by Bohtlingk in his translations of Chandogya and Brhadaranyaka Upanisads; see IT, 6, n. 7, contra, Whitney, a re 8, Oct. F890, p. lui.
- This is not at all ensy. Alewe (ke dadrSe, Il, 8) scems to he passive, because it is difficult to make out a translation cither as are (8: dyana) OF mritye (Anandatirtha), The subject must be zywh, and the sense must be as in Sayana (cf. Sankara on Taittiriya Upanisad, HI, to, 43 Max Muller, $.2.2., XV, 68, no 1) that edya is included in ahafa and therefore is inferior to it. Anandatirtha takes fytreva as referring to the fact that @hasa is the father of zayve. The subsequent identification he explains on the ground that wy is the stronger. In ‘Taittiiya Upanisad, T, 3, 2, the earth, sky, ether (ata thea, } Sankara) and wyu are given as the four factors, Asya is obscwe; it may be a gen.~dat. and refer to Mandikeya, or possibly a vague reference (cf. Reveda Piatiikhya, 1, 2) to the subject, helped by such genitives as that in V, 1, 1
§ Samdne is neut., probably because mate 1s understood, or perhaps it is fem. The solution is that the two views are equally correct, because in wfdsands it is not things but words that are considered (Sayana). Anandatirtha rightly takes the last words as giving the opinion of Mahaitareya.” Otherwise they must be Agastya’s in which he concurs. Max Muller reads, as 5, cet, but it is not in B or the other MSS, and it is merely a misunderstanding of the commentator.
- They give a simular result, and so are alike, and equally justifiable, va Ay npdsand vustulativam apeksate. For manas and wdc, see Lévi, La Doctrine du Sacrifice, pp. 30, 31.
6 Visnu is made the subject by Auandatiitha, The real subject is clearly the meditation on the Samhita. For three horses, cf. RV., I, 39, 6; 100,17; VI, 47, 24; VIIT, 7, 28. The metaphor recurs constantly in different forms in Sanskrit Literature, e.g. Mbh., XIV, 1427 sq. The analogy with the /’%acdrus, 246, is obvious. Vor sawhatak cf RV., TH, 1, 75 Geldner, Vedische Studien, I, 164.
7 Anandatittha renders the children as pyazAdva, and the cattle as Vedas, Sayana with
-III, 1, 2 TRANSLATION AND NOTES 239
glory, and the world of heaven. He lives all his days. So teach the Mandikeyas.®
- Then comes (the teaching) of Sakalya.!. The first half is the earth, the second half the sky, their union is rain, Paijanya is the uniter, Thus it is when he rains strongly and continuously for day and night, then people say, ‘ Earth and heaven have united.’ So far as regards the deities. Now as regards the self.
Satikara regards this Upanisad as intended for persons who are neither fit for muhit (IT, 4-6) nor even for union with Unanyagarbha (II, 1-3).
- This section gives us the views of certain Mandukeyas, The Mainditkeyas occur in Reveda Pratisakhya, § 200, and in the Purina tradition (Weber, Jad. Stud, IT, too sy 3 IIT, 253). Scheftelowitz, Je -lpokrypheu des Reveda, . 12, has revived the theory that certam of the Khitas represent parts of their Samhita, but cf, Oldenberg’s review, Goll. gel. lz, 1907, pp. 218 sq., and my review, J. A...4..S 1907, pp. 226sq. The word Upanisad in this section clearly means ‘ secret doctrine’, This 1s certainly the earliest sense of the word (derived, no doubt, from teaching in the forest, which was done for the sake of secrecy, cf. Introd, p- 15). TP cannot accept Deussen's view (Philosophte der Upanishads, pp. 13 sq.) that the earhest sense was ‘secret. word’ (a case like fayaln, &e ), then ‘secret text’, then ‘secret sense’ of aittualaction. ‘I'he earliest sense may well have been ‘seerct meaning’ of a ritual action, whence it seems to me the other meanings are very casily derived. Deussen’s theory 15 bound up with Ins view of the Ksatriyas as propounders of a secret lore, as to which cf. Introd, pp. 50 sy.; Hl, 2, 6, moan I ayice with Denssen, however, and with Winte nitz (Gesch. der fudisch, 7 itt., J, 208, n.) in reyecting Oldenbeig’s view (2. 7), AL G., L, 458 sq.) of Upanisad as ufdsand. See, however, also .D AL Gil, 7osqy., and Max Muller's view in 1860, Reeds Pritisithya, p.iv; Hopkins, Aed, Sf luda,p. 28,
A muddled version of this section occurs in the Rgveda Pratisakhya. J, 2; 30 Mand ikeyah samhitam vayum dha tathikKam civya Miksarya eva samonatom anile cambare ca motudgailyo ‘vparthiram tad eva \2" adhydtmakiptau Saravirah sutds™ ca vinmanaso ernwdlanly anupireye | sandher vivartanam nirbhujam vadante Sauddhakverowdranan ca protsnnan W3\ see Max Muller, pp.im-vi. ‘The Sankhayaua has, VU, 2, an attempt at an IMmploved version, reading i one Ms, favzhz7/ah in both cases. bohthnyk, in the smaller JZ, 1, 130, rendu awparthrta as identic’, but this makes no sense. ‘he reference in the Pratisakhya is of course valuable as giving Saunaka’s date as a fer munus ad quem for the lowest date of the Aranyaka.
- It refers to the case of 2ko yan act, Vainim, VI, 6,77, 1.¢. where vowels like ¢ become J before a. A fowth party is introduced. Sakalya must of course be the great prammanian to whom the Samhita 1s ascribed, and this gives us not a very ancient date for this Upanisad, But it need not have been wutten long after Sakalya. Rather it seems to be cally. bor Sakalya’s date see Introd., p. 71. Te must probably go back to 700 rc, Geldner (Pedische Sludten, LT, 144 sq.) considers that Sakalya must be identical with Vidaydha Sakalya mentioned in the Satapatha Brahmana, NI, 6, 3; XIV, 6,9 (see Webei, Lad. Stud., IX, 277 sq. 3 Ladvan Literature, p. 33) and identified with the maker of the pudafujha by the Vayu Purana, LX,
- Ile was therefore a contemporary of Arm and Yajhavalhya in Opposition to Oldenberg’s view (Profegontena, pp. 371 sq.) which refers him to the end of the Biahmana period.” Weber (l.c.) thinks that S@/a/a in the Aitareya Biahmana, IIT, 43, 5, refers to his scheol, but the
- sutas, which is wrong in fact, illustrates the inaccuracy of the reproduction.
» Geldner evidently takes a much more respectful view of the antiquity of these sages than T would. I think it quite possible to hold that Sakalya and they belong alike to the end of the BRrahmana period, On the other hand | think Hoernle’s dating \Osfcology, pp. 106 sq.) wrong see Z. /), AZ. G., 1908, pp. 138, 139; J. A. 21.9, TYO8, p. 3638,
240 AITAREYA ARANYAKA HI, 1, 2-
Every man is egg-like,? there are two halves, they say ;* this is the earth, this is the heaven, and between them is the ether, just as there is the ether between earth and heaven. In this ether‘ the breath is fixed, as is the air in that cther.
reference is too far-fetched to be worth consideration—indeed such comparisons hinder rather than aid progress. The evidence of the Vayu Purana is worthless. Identifications are easy and obvious, and we cannot tell that we have a piece of tradition at all. The fact that the Antareya Biahmana does follow the rule of Sakalya (Panini, VI, 1, 128), that @ before ~ becomes a and that @ may remain, cannot prove that Sakalya is prior to it: the 1everse may be the case. As Geldner acinits, the RV.—and the Aitarcya Brihmana is in the same position—do not follow his rule (VI, 1, 127) as to 7 1 before dissimilar vowels, and we are left with prave doubts whether Geldnei’s view that Sikalya was merely to Panini the author of the padapidtha aud author of the Pratisakhya is sound. The fact therefore remains that when Aitareya Brilhmana, 111, 46, recognizes bhawist atibhih as the pronunciation, it cannot have befoic it Sakalya’s text, unless we admit (which is too bold) that the Samhita is later than Sakalya. 1 prefer, therefore, Oldenberg’s date of Sakalya, and I would lay stress on the fact that in the Aranyaka he is Sthavira Sakalya,* in the Brahmana Vidaydha. These names are too distinct to permit of identification, ‘The Sakalya of the Pratisakhya 1s likewise Sthavira and must be the same as the man here,
2 Andam (later anfa, cf. Wackemnagel, Altindische Grammatih, ¥, 1715 Macdonell, Meare Grammar, Po 33, 14) andasadr$am varnarrkira’ chandasah (Sayana), The neut. 1s noteworthy as comparatively rare in Sansknt. Cf Aitareya Bidhmana, VII, 13: krparam ha du- Arté; also Il, 3, 5, madhyam atma, &e. Parallels are common in Greek and Latin (ob« dyabov nodveotpavin, Monro, Jfomerte Grammar?, p. 106; malum mthi otdetur (esse) mors, Cicero,
=7/use., J,5,9)¢ The use is thus substantival rather than adjectival as is clearly felt in the case of madhyam, See also the stiiking case, Brhadairanyaka Upanisad, J, 4, 3: Adsmnid tdam aachas galéim wva svak (so Bohthngk, CArestomathte’, p. 3573 Max Muller, S 4. 72., XV, 85, in. 3). In a7 vv there is a lengthening found also iu the Aitareya Brahmana in prose (Aufrecht, p. 427) with 2¢7 also. Ct. Wackernagel, -Andische Grammatth, 1, 3123 11, 3, 8,n.9.
8 «They say’ can hardly 1efer to the following words, as Max Muller takes it, though this is partly supported by the last words of the section.
© Jasmin hasmin is certainly curious. The Saakldyana parallel, VII, 3, is a correction and throws no hight. The MS. evidence is strong and Anandatirtha renders it as fasmin ha asmin. Pethaps smn stands for asweza (cf Miller, Zul: Grammar, p. 24) and fa is the particle. No 1oot or base #a exists from which Aasmen could naturally be formed, Sayana ignores the point, and may possibly have read fasminn axymin as does Rajendralala, but this is unlikely. The correction /iismin leaves the erro: unexplained. Jt 1s to be noted that in the SunabSepa legend, Aitareya Biahmana, VIT, 13, the MSS. read: 2? ha wmd akhydya, which Aufrecht keeps in the text and gives (p. 431) as one of the grammatical eriors of the Brahmana, The parallel Saikhiyana text has merely 7¢#, Bohtlingk in his CArestomathze*, p. 351, and Sucks. Ler, 1900, p. 418, amends to Ad@sm@ and claims that Sayana bears this ont. But Sayana’s note while showing that he took smd as equivalent to asmai is not conclusive, though it tends to show that he had @mza(z) before him, just as he scems to have 1ead fasminn asmin here, but arguments from his silenee are dangerous, He ignores 7wasmar in IT, 3, 7. I do not think it impossible that this sai and the Aitarcya Brahmana’s sd are parallel phenomena of an attempted simplification of
® Tt is tine Sthavira does not occur in IIT, 1, 2, but IT do not think it is reasonable to take the Sakalya of that passage as different from him of III, 2, 1; 6, as does e.g. Weber, fndian Literature, . 50.
» On him see Max Muller, Rereda Priliiakhya, pp 7 sq.
~Ill, 1, 3 TRANSLATION AND NOTES 241
Just as there are those three lights in heaven, so there are these three lights in man, As there is in heaven the sun, so there is the eye inthe head. As there is in the sky the lightning, so there is the heart in the body. As there is the fire in earth, so there is the seed in the member. Having thus represented the whole world as the self, he said, ‘ This is the symbol of the earth, this of the heaven.’ He who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven. He lives all his days.®
- Then come the reciters! of the Nirbhuja. The Nirbhuja dwells on earth, the Pratrnna in heaven, the Ubhayamantarena in the sky. Then if onc should rebuke him who recites the Nirbhuja, he should reply, ‘ Thou hast fallen from the two lower places.’? If one should rebuke him who recites the Pratrnna, he should reply, ‘Thou hast fallen from the two upper places.’ But there is no rebuking him who repeats the Ubhayamantarena.? For when he unites the words, that is the Nirbhuja form;* when he pronounces the two syllables pure, that is the Pratrnna form. This is the first. By the Ubhayamantarena both are fulfilled.
the forms of the base @. Possibly the production of such forms may be due to the analogy of sdsmin (RV.), and cf. sasmdt (Chandogya Upanisad) ; Whitney, Sanskrrt Grammar, § 495 fin. See, however, also Bohtlingk’s remarks in his Grammat. Absondcrlichhetlen tm Atlareyabrahmana, Leipzig, 1900, where he regards the irregularities noted by Aufrecht, 1. c., as due to musreadings of the text, and T fully recognize that undue reverence to such texts is absurd, On the othe: hand old forms do disappear, and ef. perhaps the use of /wd@ and taiinam, Maitrayani Upanisad, VI, 7; II, 6, and the Vedic ¢mand (Panini, VI, 4, 1413; Wackernagel, Alradische Grammatt®, 1,61). There is also the elision of a in nast, Mantrapatha, I, 13, 9 ( =Iliranyake$i Grhya Siitra, I, 16, 3), see Winternitz’s edition, I, xxvi1; Wackernagel, T, 318.
- These sections 1 and 2 may be compared with Taittiniya Upanisad, I, 3, which treats the Samhita with reference to the spaces (eaith, heaven, ether, wind), lights (fire, sun, water, lightning), knowledge (teacher, pupil, knowledge, traning), generation (mother, father, child, begetting), and the self (lower jawbone, upper jawbone, speech, tonguc), This elaborate system must be later than the Aranyaka., Cf. Max Muller, Reveda Pratilakhya, pp. iti sq.
7 Or recitations of. The Nirbhuja is the Samhita, the Pratrnna the Pada, and Ubhayamantarena the Krama Pitha. Max Muller (see his Keveda Pratisdkhya, p. iii, and Nachtrage, p. 1) first pointed out the importance of this passage. Cf. also Oldenberg, S. 72. 4., XXX, 146 sq.; Prolegomena, p. 380; Macdonell, Sanskre/ Literature, p. 51. It is summanized in Pratisakhya, I, 4; see my Sankhayana Aranyaka, p- 45,0. 3; HI, 1, 2, n. 8.
2 Acyosthantardbhyam is Clearly a case of irregular Sandhi, cf. Atharvaveda, IX, 1, 1: prthiopantdrtksat; IIT, 2, 4,n, 11; Wackernagel, Adtmdische Grammatik, J, 316, 317; Macdonell, Vedic Grammar, pp. 64, 65; $. A.O.S., XXV, 99-102.
- It is the perfect form; e. g., Sadyana says, in the Samhita in agra ile the ife is svarita + practta, in the Pada they are both anuddtta (cf. Whitney, Sanskrit Grammar, § go; Macdonell, Vedic Grammar, p. 78, n. 7). ‘
- Sayana explains nirdistau bhujasadrgau purvottarafabdau yasmin. Max Miiller thinks it may refer to the arms of the words being cut off, as it were, or with two arms stretched out, the two words forming, as it were, two arms to one body. In the following acyosthah is clearly the reading, though S and R in the commentary vary, reading aryosthé and acyostha, The Sankhayana Aranyaka, VIT, 8, has the correct form,
KEITH R
242 AITAREYA ARANYAKA III, 1, 3-
He who desires proper food should recite the Nirbhuja, he who desires heaven should recite the Pratrnna, and he who desires both should recite the Ubhayamantarena. Then if another should rebuke him who recitcs the Nirbhuja, he should reply, ‘ Thou hast offended the earth, the deity. The earth, the deity, will strike thee.’ If another should rebuke him who recites the Pratrnna, he should reply, ‘Thou hast offended heaven, the deity. The heaven, the deity, will strike thee.” If another should rebuke him who recites the Ubhayamantarena, he should reply, ‘Thou hast offended the sky, the deity. The sky, the deity, will strike thee.’ Whatever he says to him® or says in reply to him, that shall assuredly be fulfilled. But to a*Brahmin one must not say anything save what is auspicious. Only in exceeding * prosperity may one say ill to a Brahmin. ‘Not even in exceeding prosperity may one say ill to.a Brahmin, let Brahmins be honoured,’ so says Siravira Mandikeya. ;
4, Then come the imprccations.! Let him know that breath? is the beam. If any one rebuke him who has become breath as the beam, then if he thinks himself strong,* he says, ‘I have grasped the beam, breath; thou canst not overcome inc who grasp the beam, breath,’ Let him then say, ‘The beam, breath,
5S brutan vi druvantam va. This may perhaps be taken as I have taken it as equivalent to, ‘whether he speak to him or speak in reply.’ This 1s quite a simple construction, But it 1s not so taken by the commentators. Sdyana renders druvaz as equivalent to druvantam, and takes the second part as vd abruvantam. ‘Yhis is followed by Max Muller. Anandatirtha interprets it as druvan va abruvan va bruvantam va alruvantam va, For similar curses, cf. Sankhayana Aranyaka, VIL, 10, and Chindogya Upanisad, I, 22, 3.
¢ Sayana takes this as permutting a curse on a Brahmin in the case of great wealth (such wealth being sinful), Anandatirtha denics this, and carries on the negative. ‘Thus Saravira’s dictum confirms this. ‘This is less probable. Max Muller accepts Sayana’s view that the man is to say, ‘ Tet them be known to Brahmins.’ It is simpler to take itasinthe text. Forsa-cana, cf. V, 3,33 Delbiuck, Altandische Syntax, pp. 544 sq. ; Channing, /. A, O.S., XVI, xviii; Jaiminiya Brahmana, II, 77 (J. 4.0.9. XV, 240): ma le S§aririni cana grham prapsyants, and Jaiminiya Upanisad Brahmana, 1V,14, 5 The rule that za precedes scems true for the Brahmana prose.
The two accus, with /éra (for érié, cf. Bloomfield, 4./.2?., V, 180; Wackernagcel, Altindische Grammatik, 1, 182; Macdonell, Vedic Grammar, p. 36) are said by Delbruck (Altindische Syntax, p. 74; cf. Speijer, Vedesche und Sanskrit-Syntax, p. 8; Gaedicke, Der Acusativ im Veda, p. 265) not to be found in the Brahmana language, which this passage disproves. £7% is expressly mentioned as governing two accusatives in the Karika cited by the Kasika Vrtti on Panini, J, 4, 51, where a much more marked case than that here (where the second acc. is merely a pronoun) is adduced, viz. manavakam dharmam bp ile.
1 Sayana takes this as a noun of agency, like nirbhujapravaddh m Ml, 1, 3. Anandatirtha says, atmano jnanasamarthyanusarenoktiprakara wmyanta ati fesah.
2 Cf. Sakalya's view, III, 1, 2. The metaphor is from house building. The opt. below is clearly indefinite (like the subj. in Latin and opt. in Greek); see IL, 2, 1, n. 1; and see my note on the Kathaka, 7. 2. 4.S., 1909. For vayifa, see Zimmer, Alt. Led., p. 150.
) The construction is cuiously changed below to the accusative, unless, as is possible, the othe: person is meant. But see St. Petersburg Lict. s.v. man 3. The nominative 1s,
-III, 1, 5 TRANSLATION AND NOTES 243
will forsake thee.’ But if he thinks himself weak, he should say to him, ‘ Thou hast not been able to overcome he who have been fain‘ to grasp the beam, breath. Breath, the beam, will forsake thee.’ Whatever he says to him or says in reply to him, that shall assuredly be fulfilled. But to a Brahmin one must not say anything except what is auspicious. Only in exceeding prosperity may one say ill to a Brahmin. ‘Not even in exceeding prosperity may one say ill to a Brahmin, let Brahmins be honoured,’ so says Siravira Miandikeya.®
- Now the reciters of the Nirbhuja say, ‘The former syllable is the former half, the latter the latter half. The space between the former half and the latter half is the union.’ He, who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven. He lives all his days. Now Hrasva Mandikeya says, ‘We that recite the Nibhuja say that the former syllable is the former half and the latter syllable the latter half, but that the union? is the space between the former and latter halves in so far as thereby onc produces the union and distinguishes accented and unaccented and separates the mora and what is not.’ He, who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven. He lives all his days. Now his son,
however, quite regular, see Whitney, Sanskrit Grammar, § 268; Speijer, Vedische und Sanshrit- Syntax, §§ 208 and 99. Cf. also the idiom &r sso (&c.) ritham kr (Taittiriya Samhita, V, a, 6,5; VI, 1, 3,13 6,5; 2, 4,13 43 7,13 VIT, ¥, 6, 23 33 43; Brahmana, I, 1, 3, 3; Aitareya Brihmana, VI, 35, see Weber, /ad, Stud, XIII, 111). The construction with the nom. (ef. Delbruck, Vedische Syntax, pp. 104 8q.; Speijer, Vedische und Sanskrit-Syntax, § 33) is no doubt rare in later Sanskrit, but I have found it in an independent passage in Anandatirtha, and the analogous use of the gerund is found in the Ramayana, &c. Cf. the curious phrase, Manu, VIII, 91: eho "ham asmity atminam-manyase. Chaknuvam in Rajendralala is merely an assimilated # altered into anuseiéra, ‘The error of B in reading chaknuvantam shows how little dependence can be put on this MS. As to dha, ef. ITT, 2, 4,n. 10. nam is here in apposition to prinam, but I agree with Speijer, Vedische und Sanskrit-Syntax, § 136, that the strict tule (Bohtlingk, Z, D, AZ. G., XLI, 182) cannot be proved for Vedic or Sanskart.
- Samadhitstsam is of course the aorist indic, of the desiderative of the root dkd. Max Miller translates samadhitsisantam as a participle, but this is impossible. Cf. Whitney, Sanskrit Grammar, § 1035 a, Roots, &c., p. 249, f.A.O.S5, XIII, lxx.
- These curses are just intelligible, but the curses in Sahkhayana Aranyaka, VII, 8 and 9 offer scrious difficulties. As the text stands the first case is that of rebuking another, when if strong the rebuker (this must be the subject) says to the other, ‘Thou hast grasped the breath or beam but canst not overcome me Who am fain;’ if weak, he says, ‘Thou hast sought to grasp, but couldst not.’ In the second case the sense must be (reading parah or making param mean the subject of the main clause) the man who holds that prana is vamsa says to his rebuker, ‘I have been fain to grasp the beam, breath, thou canst not overcome one who is fain,’ if the rebuker is strong. If not, he says, ‘Thou hast sought to grasp, but couldst not.’ Other renderings are quite possible and the text can be altered (e.g. read samadham in VII, 8); but it is not possible to be certain of the sense ; see my trans., pp. 44-46.
‘ i.e. this view is differentiated in one or two points from the view above. Cf, Sankhayana Aranyaka, VIT, 11-13.
R 2
244 AITAREYA ARANYAKA Ill, 1, 5-
d 4
Madhyama, his son by his wife Pratibodhi,’ says, ‘One pronounces these syllables by their letters, neither scparating entirely nor uniting absolutely,’ and the mora which is between the former and latter halves and indicates the union is the sliding. I consider therefore the sliding to be the union.’ A Rsi says this also (RV., II, 23, 16), ‘O Brhaspati, they know nought higher than the sliding.’ He, who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven. He lives all his days.
- ‘Taruksya? says, ‘The union is formed by the Brhat and Rathantara Simans. The Rathantara is speech, the Brhat breath.? By these two, speech and breath, the
7 Metronymics like this were inevitable where polygamy was possible. They do not prove matiiarchy or anything similar. (A similar instance is the famous Kysna Devakiputra of Chandogya Upanisad, ITT, 17 (not 7 as in Max Muller), 6, who is the subject of an interesting discussion in Garbe’s translation of the AAagavadgitd, and cf. /.N.A.S., 1907, pp. 976 sq ; 1908, p. 173, n. See also Winternitz, Gesch. der indisch, Litt, 1, 16g. A child sometimes, if illegitimate, was named after its mother, ¢ g. Satyakima Jabala, Chandogya Upanisad, LV, 4. For a long list of metionymics of a curious character see Brhadaranyaka Upanisad, VI, 4, 30-32. The reading of B is a mete error in an inaccurate MS. Max Muller suggests Pratibodhi as the correct form, and this seems the form in the Sankhayana. For the 7, cf. however Macdonell, Vedio Grammar, p. 75. Tratibodha is a recognized name im the Gana veddadé. Vor other mctrony mics, cf. Fleet, 7. A. .4..8., 1908, pp. 637, 638; Hopkins, 7. -/. 0. S., ATT, 105, 370, n.; for a discussion of matiuarchy as affecting the Aryan Ilcllenes, sce Fainell, Archiv f. Religronswrssenschift, 1904, pp. 70 $q., and reff,
° The reading 1s clearly anekiturvan, Fkikurvan is an casy but bad blunder. Sayana explains that you must not (1) pronounce fava it as fava + it, nor (2) as faval, but (3) as tavet, This cannot be meant. It is really intended that you should pronounce so as to give a sound of ai together. Compare the fact that in the so-called elision of Latin both elements were distinctly preserved in pronunciation (cf. Lindsay, Latin Language, p. 144), a8 in modern Spanish. Cf. also Deussen, SecAsig Upanishads, p. 215. This passage is of particular interest as confirming the notice in the Ryveda Pratisikhya, III, 8 (200) (Max Muller's edit., p. lxv) that Mandikeya laid down the use of the circumflex in the Pradlista Sandhi (e.g. @+2, &c.) as well as in the Abhinihita Sandhi (e or 0+), and the exceptional cases of ¢+2, in which the circumflex is regulaily laid down, and the fact that the @ is not metely elided generally 1ecogmzed by the Pratisikhyas (Wackernagel, Al¢sndische Grammatth, 1, 324; Macdonell, Vedic Grammar, p.104). So Panini, VII, a, 6, has svarito ganuditte padadau, and sce Wackernagel, I, 292, 293; Macdonell, p. 104. The requirement of the circumflex 1s only intelligible on the axehi£urvan UMeory. ;
The form anekikurvan is interesting. Z&i+/kr Is found in the Satapatha Brahmana, see Whitney, Sanskrit Grammar, § 1093, and contrast I], 2, 3: atkyd bhdvayan; ekibhaé occurs in the Brhadaianyaka Upanisad, 1V, 4, 2 in the sense of dying, and cf. Mantreya Upanisad (Max Miller, $2. £., XV, xlvi) ¢ama ekibhavati parasmin; cf. also Jacob, Concordance, p. 268. For RV., II, 23, 16, cf. Geldner, Vedische Studten, U1, 68.
1 Taruksya is more probable than Tarksya because the alteration to Tarksya is natural, the word occurring above on I, 5, 3. Possibly Taruksya is merely a case of Svarabhakti, cf. Wackeragel, A/tindische Grammatik, 1, 56 sq. It is clear that Siyana read Taruksya as he derives it from Taruksa. The AnandaSrama corrects it into Trksa without warrant. The Sankhayana Aranyaka, VII, 19, has Tarksya; cf. Kausitaki Brahmana, XXX, g.
4 These Samans are used in the Prstha Stotra of the Agnistoma.
~III, 1, 6 TRANSLATION AND NOTES 245
union is made.’ Taruksya guards * (his teacher’s) cows for a year for the sake of this Upanisad. For it alone does Taruksya guard the cows fora year. A Rsi says (RV.,X, 181, 1; 2), ‘Vasistha bore hither the Rathantara, Bharadvaja carried hither the Brhat of Agni.’* He, who thus knows this union, obtains children, catile, fame, glory, and the world of heaven. Ile lives out all his days. Kauntharavya says, * Speech is united with breath, breath with the blowing air, the air with the All-gods, the All-gods with the world of heaven, the world of heaven with brahman. This is the gradual union. He, who knows this gradual union, obtains childien, cattle, fame, glory, and the world of heaven, just as does this union, If he for the sake of another or for his own sake recites (the union) Jet him know as he is about to recite,® that this union has gone up to heaven,
- This is a quaint picee of human nature, ‘there are plenty of parallels, ef Chiandogya Upanisad, TV, 4. The omission of the second sentence in B is clearly a slip, showing how untrustworthy is the MS. when uncorroborated, For the nietttasaptami, ct. Bruhadasanyaka Upanisad, I, 3, 2; Speijer, Vedtiche und Sanskrut-Syntar, § 77, 43 Delbruck, Altindische Syntax, p.92;3 Geldner (Vedisehe Studien, I11, 33, n.) finds such a loc. in RV., I, 6, g: sdm asmunn yagate gtrah. Kaksayate is a hist. pres. The middle here gives clearly the idea of personal interest (ch Speyer, Vedrsche und Sanskrit Syntax, § 166b; Delbruck, Algndische Syntax, pp. 236 sy.). For the hist. pres. cf. Delbruck, Adundtsche Syntax, p. 502; Speyer, Vedische und Sanskiit-Syntax, §1725 Sanskrit Syntax, § 3273; Brugmann, Grzech. Gramm.4, § 156, and espcuially his paper, Berichte der Kontgl. sachs. Gesellschaft der Wrossenschaflen, 1883, pp. 169 sq.; Giles, Comp. LA, § 547. The present tense essentially denotes what is continuous or progressive (cl. Monro, Homeric Grammar, pp. 62, 63) as opposed to the momentary, and that whether the verb has the sense of an action or a state. The historic use with a particle of time is Ilomeric, but not the simple histoiic present, though it is found in the carhest Latin (e.g. the epitaph of Lucius Cornelius Scipio (3B. ¢. 298), cepit, sudtert omne(m) Loucanam opsutesgue abdouctt) and must be Indo-European.
The acc. of time 1s common, sce Introd, p. 56; Delbruck, ltindische Syrlaa, pp. 170, 170; Gacdicke, Der Acusalio im Veda, pp. 175 sq.3 Speyer, Vedesche und Sanskrite Syntax, § 28; Hopkins, 4.7. 7, XXIV, 7.
- These Simans are required to accompany the important Pravargya. Cf. my Sdwkhayana Aranyaka, }. 48, 0. 6.
5 abhivydharsan is an extraordinary fom. Whitney, 7.4.0. S., XIII, Ixx, takes it as an aor. ind., but T cannot make sense of this. ‘To take it as at first seems most natural as a mistake for a future participle (hurvian) is faced with the difficulty that A, gives only Aarisy- as the future in accordance with the established rule (Panim, VII, 2, 70), that roots in ~ take ‘intermediate 2’ (Max Muller, Sasshv2/ Grammar’, § 332), and that even if Aars were assumed, 4d would need explanation, though s and sy are constantly confused in MSS. (¢. g. aratsyam and ardtsam, Maitrayani Samhita, LV, p. 138", Whitney, 2.4. 0.5, Oct., 1887, P. XXv5 agsesyam and arstsam, Chandogya Upanisad, I, 11, 2; Whitney, 2.4. 0..8., Oct., 1890, p. lit; wzhsaea and xthydna, Aitareya Brahmana, VII, 16; Aufiecht, Atfareya Brahmana, P- 431, above J, 1, 5), afrdksyah and aprdssah, Chandogya Upanisad, Max Muller, S.A. 72, XV, xiv, n. 13; Knauer, A/anava Grhya Sttra, p. xxxv, and occasional lengs are formed, e. g. in saksye, Atharvaveda, II, 27, 5, for saksye, &e., asadkst (Whitney, Sanskrit Grammar, § 887). There remains only to take adhtvydhdrsan ag an aoist participle (without of course any past sense), ‘while reciting ;’ cfe.g. RV., U1, 4,7: dhdksad usvim, But such forms aic also very
x4
246 AITAREYA ARANYAKA IIT, 1, 6-
and that so it will be with those who know it (and become) gods. So will it come to pass. Ife, who thus knows this union, obtains children, cattle, fame, glory, and the world of heaven. He lives out all his days, Paficdilacanda ® says, ‘The union is speech.’ ‘ By speech are the Vedas composed, by speech the metres. Dy speech friends are united, by speech all beings, therefore is speech all this.” Now?’ when one repeats or speaks, breath is in speech, speech then swallows breath. When one is silent or in sleep, speech is in breath, breath then swallows speech. They swallow each other. Speech indeed is the mother, breath the son, A Rsi says (RV., X, 119, 4), ‘There is one bird,’ he enters the sky; he sees this whole world; with ripe mind I beheld him nigh at hand; the mother absorbs him, and he the mother.’ He, who thus knows this union, obtains children, cattle, fame, glory, and the world of heaven. He lives out all his days.
rare. The form abhtharyate in Brhadaranyaka Upanisad (=abstharyatz) may be explained perhaps by the cases of inegylar lengthening above, and by the (Epic) use of middle terminations for active (J... O. S., XXV, 132), rather than as a causative passive as in the Dictt. In Atharvaveda, XVITI, 2, 58 the editions both read vidhahksdén and the pseudo-Sayana apparently so read, though he renders by scAav, but the parallel passages, RV., X, 16, 7 and Taittiriya Aranyaka, VI, 1, 4, have both the correct wdhaksydu (Whitney, Translation of Atharvaveda, p. 846), and the accent proves clearly that vidhaksdx is incorrect. Macdonell (Vedic Grammar, p- 57,0. 1) suggests that in the case of yokse, vidhaksdn, sahse, mehsamti, the y has dropped phonetically; cf. J..4.0.S., XXV, 142.
fasvat tathé syat might of course mean, ‘may it ever endure’ (as taken by Max Miller), but the usual use of the phrase in the Aitareya Brihmana supports the rendering above adopted, e.g. IT, 21,2: ya enam tatra briiydd vaca vajrena yajamanasya préndn vyagal prana exam hisyatite kakevat tathd syat; 22,33 28,3:53 29, 73 1V, 7,73 VI, 23, 133 26,6; Delbruck, Altindische Syntax, p. 343, n.t (for the construction with Zara there mentioned, cf. Sahkhayana Aianyaka, ], 8). Eggeling on Satapatha Brahmana, V, 4, 3,2 (9.2. 4., XLI, 98, n. 2), now adopts ‘wohl’ as the regular equivalent of fafvat at any rate in the Brahmanas, and see also Oeitel’s note on Jaiminiya Upanisad Brahmana, J, 54, 3. Sayana takes vidydt as a part of the protasis. In any case the sense is very much the same.
sa or sa yad? is of course not a particle but the demonstrative. The cases in which Max Muller (9.2. 2, XV, r10, n. 7, on Brhaditanyaka Upanisad, IT, 4, 7) and Delbruck (Altindische Syntax, pp. 215, 216), following the St. /'etersburg Dict., find sa as a particle are merely instances of an ordinary anacoluthon, and do not prove that sa was ever felt as a paiticle. Precisely the same idiom is common in early English, and no one there thinks of ‘he’ as a particle, see Kellner, English Synlax, pp.68 sq. Correct Caland, Ueber des Rit. Sutra des Baudh dyana, p. 46.
- Pafcalacanda must mean Canda (no doubt Prakrit for Candia, cf. Atharvaveda, II, 14, 1 (Canda)) of the Paficalas, as Sayana takes it. The Aitareya Brahmana, VIII, 23, knows a king, Durmukha Paicala.
' This is the proof of the nature of speech as other than and distinct from breath. Their activities are different. Anyo ’nyam is very interesting, as already it terds to become a separate wold, thouyh it still is here two words, see Wackernagel, 4ltindische Grammattk, II, i, 331 sq.
- This verse is moie misconstrued even than usual, He enters the sky, it is said, as wind; the world he sees as frdna; he is seen close in the heart (Sayana). On the 4/ri& of the RV. verse, cf. Hopkins, 7. 4. O. S., XXVIII, 125 sq.
ie ae TRANSLATION AND NOTES 247
Then comes the Prajapati union.® The first half is the wife, the latter half is the husband. The union is the son. The act of union is the begetting. This union is Aditi. For Aditi is all whatever there is, father, mother, child, and begetting. A Rsi™ says this also (RV., I, 89, 10), ‘Aditi is mother, is father, is son.’ He, who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven."" He lives out all his days.
ADHYAYA 2.
Se elie Sthavira Sikalya says that breath is a beam,! and that as the other beams rest on the main beam of the house, the cye, the car, the mind, the specch, the senses,
- Proclaimed by Prajipati (Siyana), but see Sahkhayana Aranyaka, VII, 16. Cf. Taittiriya Upanisad, I, 3, §, and on III, 1, 2. 2» ajyanana occurs in the concrete sense in RV, ITT, 2y, 1 (Oldenberg, 5. B. #., XLVI, 305).
” This verse is cited and explained in full in Jaiminiya Upanisad Brahmana, 1, 41, which is in fact parallel. For Aditi, cf. especially Oldenberg, A’e/igton des Veda, pp. 203 sq ; Macdonell, Meds Alythology, pp 120 sq.
" Taittiriya Upanisad, l.c., 7, continues after brahmavarcasena, annadyena suvargena lokena, where S. Sitarima renders ‘all kinds of food’. Cf. for this scction Sank hayana Aranyaka, VI, 14-16; 183 I9.
' This Adhyaya (cf. Sihkhayana Aranyaka, VIII, 1) deals with meditations on the several classes of letters, The construction yathd-syuh—samdhitah is noteworthy. For the verb understood cannot be considered as other than an indicative, so that the optative in the first clause must be indefinite. The same force scems to be found in V, 1, 4: Aralrsthapayali— yadi—trdmyet ; Sankhayana Aranyaka, JI, 16: fad yathé vrae pasiin avasrpydrgalesike parivyayel evam evattath padanusangath sarvin kaman ubhayatah parigrhydtman dhatte, VII, 1, dc. ; Aitareya Brihmana, V, 34, 4° fam yady etesdm trayandm ekamerd akamam abhyibhavet tasyasti Vimadavasya stotre praiyasettih, Manu, VII, 3, 1; 78 (other examples in Delbiuck, A/*adisshe Syntax, p. 349). So with ydthd, Delbruck, p. 350; with gata, &c., ibid, p. 351. So in Aplahkytydh syuh in Sayana’s introductions to the RV., curiously misunderstood by Peterson (Agveda Handbook, p. 126). The use differs distinctly from but is easily derived fiom the use of the opt. with either an opt. (potential, (cf. the use in Avestan, Jackson, ?..4,0.S., April, 1896, p.187; Delbruck, Jevg/, Syné., 11, 372) or an opt G(mperative) in the apodosis, since in either of these cases the future sense ts primarily present, whereas when an indic. forms the apodosis the sense is clearly metely indefinite. The use, especially as here in sentence, 1s common in Homer, where the subj. with primary and the opt. with secondary tenses have both this sense (cf. Monro, //omerte Grammar®, pp. 258 »q., 269 sq.), is found in the subj. in early Latin prose as well as verse in which Greek imitation 1s always possible (e.g. Cato Maior, de Alor, trugentum prope ult ferrum est: st exerceas conterttur, nist exerceas rubiginem contrahit), in early English (Kellner, Laglish Syntax, p. 239), &c.
The use of the pass. part. with or without copula (Introd., pp. 64, 65) is significant. Delbruck (AMindische Syntax, pp. 394, 395), followed by Speijer (Vedische und Sanskrit-Syntax, § 176), regards the use as corresponding both to imperf. and aor., but while of course it is dangerous to dogmatize on matters which ultimately depend on a delicate analysis of a language so remote as Vedic Sanskrit, it seems to me that there is a very clear distinction between (1) the aor., the tense of which has just happened; (2) the imperf., the tense of narration ;
the body, the whole self, rests on this breath. ‘Of this self the truth is like the sibilants, the bones the mutes, the matrow the vowels, and flesh and blood, the fourth part,? the semi-vowels,’ so says Ilasva Mandiikeya. We have,! however, learned that the number was three. Of those three, bones, marrow, and joints, there are three hundred and sixty (parts) on this side and on that side. These make up seven hundred and twenty. Seven hundred and twenty are the days and nights of the year. ‘This self* then, which consists of sight, hearing, metre, mind, and speech, is like the days in number. Ile, who knows thus this self, which consists of sight, hearing, metre, mind, and speech, as like the days, obtains union, likeness, and nearness to the days,* becomes rich in sons and cattle, and lives out all his days,
- ‘Then comes Kauntharavya. “There are three hundred and _ sixty syllables,’ thice hundred and sixty stbilants, three hundred and sixty unions. What we have called syllables are the days; what we have called sibilants are the nights ; what we have called unions are the junctions of the nights and days. So far as regards
and (3) these forms with partiaples which express a completed action whose results persist Into Che present. OF course many achons can be regarded from either point of view and be differently descubed, but that as not to say that the effect 1s not different when different forms are used. ‘Vo take some of Dclbruck’s imstances, RV., 1, 81,5 ado tedzait India Bds cand nit pS nd panisyale, the sense rs not either fwas born’? (imperf) or Chas just been bom’ aon), but ‘exists, having been born’, m ‘Vaittiya Samhita, 1, 6, 9, 300 ¢é derd avaduh pricyuto var pirastit sind “tha no nagachati gandharvd var pdry amosusur tte, which Jy lbruck pives as a case of the part. corresponding to an aor, the sense is clearly different between the continuing absence of the Soma and the one defimte past act of the Gandharvas in’ stealing at. The real tendency of the Mantra and Brahmana is to assimilate the part. to a present, though, as is the case with «v7? the expressions of past time in the Mautras, occasionally it may lave a nanative sense (cap. RV, TT, 48, 22: Peay dusthim sakre pivahs "The prosent sense—yet with the past aetion---1s very clearly seen ain cases hike Brhaddevata, VIE, 47 prathamayam ref stutah ardharce dyaus ct bhumi ca Asvinau coltare tatah WW Tt as not stayande, for the actual praising ty over (astaud is regularly uscd of the Ksn), and yet i does not mean * were praiscd’.
2 Max Muller takes azyad as ‘the rest’, but it rather means, the other, the fomth,
3 "Phin vicw 1s apparently Sakalya’s (Sayanas, the first three bemg his, to which Mandikeya adds a fouth. The thecfold view, with efovw for svara, vyanjana for sparta, 1s found in TT, 2, 4, where the difference of terms denotes a difference in dates.
4 Anandatirtha explains all this of Visnu, as usual.
- ‘The syinbolism of the year ts common mi all religions, cf, e.g, Farnell, Cadts of the Greek SPIES, IN 5 DOA, dO,
- Cf the Khila MS. (B) at end (fol. 191% = Scheftelowitz, Dre fpokryphen des Reveda, Pp 16) elasim eva devdtianam sartitim sdyupyam sadlokatam aknute ya evaim gadrian svadh papa adhité. Kor the compound, cf. Wackernagel, 4/tmdische Grammatr’&, 11,1, 149, 140
' Syllables are vowels, sibilants consonants, and their unions the Sandhi (Sdyana). Siyana takes sas? as separate, to explain how it comes to be = 360. But though the construction is illogical atas regular in the LBrahmanas (Wlutney, Saashert Grammar, § 480 b; ct. for Tiahut, Pischel, 2vakewt Grammar, p. 409), and sas/z should not be printed apart as in S.
Tiiees3 TRANSLATION AND NOTES 219
the gods. Now as regards the self. The syllables which we have explained with reference to the gods are with icference to the self bones; the sibilants which we have eaplained with reference to the gods are with reference to the self marrow; the marrow 1s indeed the real breath, for it is seed, and without breath seed is not effused. Orof it is effused without bieath, it will decay and will not produce. The unions which we have explained with reference to the gods ate with reference to the self joints. Of these three,? bones, marrow, and joints, there are five hundied and forty parts on this side and on that. They make one thousand and eighty, and one thousand and eiehty* are the rays of the sun. They make the érhaf? verses and this day. Thus the self which consists of sight, hearing, metic, mind, and speech is ke the syWables in number. Tle, who knows thus this self, which consists of sight, hearmg, metre, mind, and speech, as like the sylables, obtains union, hkeness, and neamess to the syllables, becomes rich in sons and cattle, and hves out all Ins days.
- Badhva! says, ‘There are four persons, the person of the body, the person of the meties, the person of the Veda, and the great person, ‘That which we have called the person of the body 1s the corporeal self. [ts essence 1s the incoiporeal conscious self. That which we have called the person of the metres is the collection of letters. Tts essence is the letter $a°? Vhat which we have called the person of the Veda is that by which one knows the Vedas, Reveda, Yayurveda, and Samaveda — Its essence is the Brahman priest. Vherefore should one choose a Brahman® priest who is full of éruAyne and can discem flaws
Tt 1s cunous, ag S pomts out, that no comment 1% made on the suntar passage im TIT, 2, 1, kor Aauntha’, of the Dhatupathy root Awath which Eranke (leewaa Ontent Joon, VAT, 323) compares with Greck audrdos, Wackcinavel, .f/fesdas Ac (OF ranenarh, 1, 170 lic name seems not to occur clsewhere, except mm the parallel passage in Sankhayana Aranyaka, VEL, 2
2 ‘The words inserted by B are quite out of place here, and show how little that MS can be relied upon. For weayaam, cf. Atharvaveda, Il, 12,7, Roth, 4 2.47 G, NUVI, toe, kor the construction, ef Baudhiyana hanna Sutra, 1,17, 11,37, JAAALS, 1ygog: contra Bolitlingk, Sachs, Ler, 1892, p. 197.
this cxtiaordinary doctrme Sayana can only support by the Atharvana passage (Prasna Upanisad, T, 8e= Maitit Upansad, VEL 8; Bloombidd, ede Concordance, p. 10020) sahasyararmih satadhi mutaminah pranah prapandm iadayaly esa stoyahk, which he cxplains includes by denotation the cighty. There are to8o syllables im thirty Ar hares,
Visnu accordmy to Anandatirtha, who has consrlcrable difficulty m workings out the details
of his interpretatron here.
1 Badhva as undoubtedly corréet; Pachvah ws mercly a slip of Rajendralala’s, and did not deserve record in Monter-Wilhamy’ Jet. Pats y af ws iead in Sinkhayana Aranyaka, VII, 3.
2Ct. HW, 3,6. The precision m the use of the aorist is to be noted, cf Introd., p. 60
8 The Brahman pricst is required to guard the sacufice and sits in the South (the place of the dead), Satapatha Briahmana, XT, 5,8, 73; Waintermitz, Gesch der indisch. 7 itt, 1, 14i,n. 2. He is not here in any way connected with the Atharvaveda (the later connection 1s probably duc to his employment (Wintcrnit7, p. 139, n. 2) in Uhre houschold ritual which is found mainly in
250 AITAREYA ARANYAKA III, 2, 3~
in the sacrifice. That which we have called the great person is the year which causes some things to fall together‘ and others to grow up. Its essence is the sun. Let one know® that the incorporeal conscious self and the sun are the same. Therefore the sun appears to each and every man. A Rsi says (RV., I, 115, 1), ‘Yhe bright face of the gods hath arisen, the eye of Mitra, Varuna, and Agni.
the Atharvaveda) as the Atharvan texts always try to make out (sec Bloomfield, 5. 2. £., XLVI, lviti sq 3 Atharauveda, pp. 32 sq.3 Macdonell, Saszskrit Literature, pp. 193 sq.). Aurwita yo-patyet 14 quite a clear instance of a clause of characteristic, ‘such a priest as can sec.’ In these cases the force is slightly different from two other senses of the same origin, purpose, and result. Delbnick (Adtindische Syntav, p. 339) states that clauses of purpose cannot be found in prose, but quotes Atharvaveda, VIII, 10, 9: zydm ead tid veda ydd ubhdya upazivema ; Satapatha Prahmana, XI, 5,1, 13: 2d ode sé manusydsy Agnér yasnlyd lanir asti yayes(vasmakam éhah sydd ft, which resemble in essentials this passage. The usage is perhaps more clearly developed in Latin®, but it is wrong to say (as do Allen and Greenough, Latin Grammar, p. 343) that the clause of characteristic 1s a development peculiar to Latin, and it is doubtful whether the use is to be traced to a definitely conditional origin and not rather derived directly from the opt. meaning as a weak future (Goodwin, Greed Moods and Tenses, pp- 376 sq) or as expressing supposition (cf. Monro, S/omerte Grammar’, pp. 290 sq., and p. 276, ‘The opt. with «ev is especially common after a principal Clause of negative meaning (in which case the consequence is necessarily matter of mere sePfositfon) + as-— /1. 5,192 immoe 8 ov mapéamt Kai dpparu tev &’ émBainv, &c. The pure opt. occurs in //. 22, 348: ob« t00' bs... dmadddno.’ ‘To derive such a sense fiom an opt. of wish (Delbruck’s old theory, Syat. Forsch, 1, 13, modified in Syat, Forsch., 1V, 115, ddindische Syntax, p. 302) scems quite impossible. ‘The use as a mild imperative is casily derived from a weak future or supposition, and the use as an interrogative follows naturally (cf. Introd., pp. 62, 63). For the indefinite use, cf. IIT, 2, 1, n. 1, and Brhada:anyaka Upanisad, I, 4,17; IV, 3, 32, &c.
For brahmistham (which as érdhmtstha occus alicady in the Taittiriya Samhita), cf. Whitney, Sanskrit Grammar, § 468 e. ‘The formation Is of course obviously secondary.
Athyd bhivayan is a strange phrase, for if afyd@ is what 11 seems to be, an instrumental
in -@, then this comparatively late word is found mn a remarkable form, though not at all impossible, cf. madhya (Whitney, Sanskitt Grammar, § 327 ¢), or it may be a dative in -d (for this cf. Latin @, Lindsay, Latin Language, p. 386, and see Aulrecht, Jeslgriss an Bohtlinghk, pp. 1 sq.; Macdonell, Medte Grammar, p. 595 Wackernagel, lltindische Grammatik, 1, 280; Pischel and Geldner, Fedische Studten, I, 61; Oldenberg, S. 2. 2., XLVI, 28). Whitney (Sanskrit: Grammar, § 1091) takes the word as paiallel to formations like akshalikytya (or akhkh?, RV.), masmasé kuru (Vajasaneyi and Taittiriya Samhitas), &c., and compares Aitaieya Bralumana (I, 14, see Aufrecht, p. 430) aurudkartok ; Satapatha Bralunana, $d Aurya? (roast on aspit). Wackernagel, Adtndssche Grammatth, lI, i, 194, takes the same view with some doubt.
5 This is of course the most common doctrine in the Upanisads. Sfyana quotes for the last part the Taittiriya passage (which I have not so far traced): asau ddttyah sarvah prajak pratyudann wdetd tasmat sarva eva manyante mam pratyudagdd ut\ On this passage of the RV., cf. Whitney, Zranslation of Atharvuveda, p. 725 (on XIII, 2, 38); Deussen, Geschichte, 1, i, 243, Saiyana’s commentary on it in Taittitya Aranyaka, I, 7, 6, and II, 13, 1 differs completely from his comm, here and can hardly be by the same hand.
- Compare, e.g., Caesar, Bell, Civ., ii, 15 wade agger comportart posset, nthil erat reliquum ; Cicero, ad Fam., v. 1a neque enim tu ts es, qui nescias, Cf, Sadviméa Brahmana, LI, 10; Martrayant Samhita, IT, 1, 3.
-III, 2, 4 TRANSLATION AND NOTES 251
It hath filled heaven and earth and the sky. The sun is the sclf of all that stands and moves. This I regard as the regular® Samhita as composed, thus says Badhva. For the Bahvrcas consider him in the great hymn, the Adhvaryus in the fire, the Chandogas in the Mahdavrata rite. They see him in this earth, in heaven, in the air, in the ether, in the wateis, in plants, in trees, in the moon, in the constellations, in all beings. Him they call drahman. The self which consists of sight, hearing, metre, mind, and specch, is like the year in number. Hle,7 who recites to another the self, which consists of sight, hearing, metre, mind, and speech, and is like the year,
- To him the Vedas yield no milk; he has no part in what his teacher has taught him. Te knows not the path of virtue. A Rysi says this also (RV., X,.71, 6), ‘He who forsakes the friend who knows his friends,’ in speech he has no part. What he hears, he hears in vain, he knows not the path of virtue.’ ‘his means that he has no part in what he has studied and that he does not know the path of virtue. So a man who knows this should not? lay the fire for another, nor sing the SAmans of the Mahavrata for another, nor recite the Sastras of that day for another, Only*® may he recite for a father or a teacher, for that is done for oneself. We have said‘ that this incorporcal conscious self and that sun are one and the same. Where these two are separated,’ the sun is seen like the moon,‘ its rays do not manifest themselves,
¢ All the above must be Badhva’s view, just as JIT, 2, 2 gave Kauntharavya’s views. The following alludes to the fact that the Adhvaryu’s mystic speculations centre in the Agnicayana, cf. Epggeling, 8. 4. 2., XLIIT, xxiv.
7 ‘The section runs on in a way that cannot be carly. V, 1, 1 and 2 is precisely similar, and the present section division must remain of doubtful (though early) date. The divisions of the Sankhayana are similarly illogical. For the loc., ef. Delbruck, Adtindische Syntax, p, 205.
1 Siyana points out that Taittiniya Aranyaka, J, 3; II, 15, reads in this verse sakhividam, a point overlouked in Bloomficld, Veds Concordance, p. yoo", Sdayana’s reference does tend to show that he also wrote a Taittirilya Aranyaka commentary, which on other grounds might be deemed very doubtful (cf. IIT, 2, 3, n. 5).
2 i,e, act as Adhvaryu, Udgatr or Hotr priest. It is impossible to square the total prohibition here with V, 1, 5, which (sce n. 5) contemplates a breach of the rule, but it agrees with the opinion of ‘some’ (e#e) in V, 3, 3, sec n. 1 on that passage.
5 A frequent exception. Cf. V, 3, 3, n. I.
“HII, 2,3. The relevance of this passage is not obvious. Sayana takes it as a reflexion induced by the idea of the attainment of érahman in the brief space of life, whence omens as to the duration of life are inserted. The connexion of sun and self 1s elsewhere used to give omens of death. In Brhadaranyaka Upanisad, V, §, 2, the sun appears as white only to the man about to die. The parallel passages in the Sankhayana are VIII, 7, and XT, 3; 4.
5 This is not very logical, as there is no reason why the separation of the two should be a sign of death. The rest of the signs are clearly old folklore ideas pressed into service. For the extensive literature on Vedic superstitions, see Hullebrandt, Aztual-Litteratur, pp. 167 sq., 183-185; Hatfield, Ausanasadbhulant, J. A. O.S., XV, 108, &c,; Bloomfield,
252 AITAREYA ARANYAKA Ill, 2, 4-
the sky is red like madder, the wind is not retained, his head smells like a raven’s nest, and a man should know that his self? is gone and that he will not have long to live. Let him do then whatever he considers must be done, and recite seven verses beginning, ‘What is near, what is far’ (RV. 1X, 67, 21-27), the single verse, ‘Of the ancient seed’ (RV., VIII, 6, 30), six verses beginning, ‘Where purifying Brahman’ (RV., IX, 113, 6-11), and the single verse, ‘We from the darkness’ (RV., I, 50, 10). Next when the sun is seen pierced, and looks like the nave of a cart-wheel, or he sees his shadow pierced, let him know that this is so. Next when he sees himself in a mirror or in the water with a crooked head" or without a head, or when his pupils are scen inverted ® or crooked, let him know that this is so. Next Iet him cover his eyes and look ; then threads” are scen as if falling together. If he sees them not, let him
Atharvaveda, pp. 82 sq.; Kaudika Sitra, XIU, and Adbhuta Brahmana; Aufrecht’s idea Z.D,M.G., XXXII, 573) that the passage is not in place is disproved by the parallel in the Sinkhayana, VIII, 6 and 7; XI, 3 and 4.
- ae. ts rays are pale and cold. Awkakulivagandhtkam is probably an adj. as a quasipred, For examples, cf. Delbrick, Adadische Syntax, pp. 78,79. Au/aya iy a curious word ; in Manava Grhya Sutra, LI, 14, 23, Kuauer takes it (wrongly, I think) as = stall (cf p. 55 of his edit.).
7 Anandatirtha renders semparelo as samnikys(anigamah, Saiyana as mrtak, In yatmanyeta the opt. is probably indef. Tt may also be ‘attracted’, cf. Speijer, Pedische und Sunshett-Syrtax, § 281. The form in anzya is rare in the Brahmanas, cf, Delbruck, A/endrsche Syntar, pp. 400, 401; Whitney, Saushrrt Grammar, § 965. The use of wan with participles of all sorts is cunous, cf the use with the gerund, Whitney, § 994 e; Speyer, Vedische und Sanshsit- Syntar, § 223; with the pics. part., TIT, 1, 4. With the past part., even in Byhaddevata, e.g. VI, 125.
® ‘The reading of the test is supported by Sayana and also by Anandatirtha and is certain. For water divination, cf, Farnell, Cults of the Greek States, WV, 230. For ddarsa (also in the Brhadaranyakha and Katha Upanisads), cf. Max Muller, 9. 2. /2., XV, xxiv.
9 Siyana eaplains a white pupil ina black cyeball. It probably means only, upside down, although the contrast of white and black in the cye is frequent, IL. 1, §. Sankhayana Aranyaka, VIII, 7, suggests reading here zeAme na vd, ‘or are not seen at all,’ and this may be night.
0 Sayana explains the operation thus, cahsust mimilya netrasyapangam avastubhya netrasamipam pasyet; Awandatittha has, angulyd aksimilam avastabhya. The datarakant (bardtakin or wudlakat Ww Sankhayana) are, Sayana says, vartudin« suksmaut Suklavarnant kefondrahakabdibhidheyant, and he takes sampatantiva as saniyan netrin niigachantiva. This is hardly possible. Mor verdfahin, cf. Siihaisa, Khandanakhandakhidya, p. 239, cited by Jacob, Laukikanyayimall, pot. The construction is difficult, as the ya/hé is not properly m place. It may he that yarAd goes with deterakani and tva qualifies only sampatanti, and the sense 1s, things are seen like, &e., but it is also possible that fad guthd is practically = then it is that. This use is of coutse common in later Sanskrit, e.g. Bana, Kadambari (p. 337, 12, ed. Peterson; p. 600, ed. Nirnaya Sagara): dgamesu sarvesu eva purdnardmayanabharatddiou sanyag anchaprakdrih fapavrttah tad yathd, &e. Cf. the Pali use of seyyatha, Byrhadiranyaka Upanisad, TV, 3, 42 sq. has a series of fad yathd; so ibid., IV, 4, 4, 5, &c.
Cases of conditional sentences without particles are of course very ficquent in Vedic as
-IlI, 2,4 TRANSLATION AND NOTES 253
know that this is so. Next let him cover his ears and listen, then there is a sound as of a burning fire or of a chariot. If he does not hear that sound, let him know that this is so. Next when the fire appears blue like the neck of a peacock," or when he sees lightning in a cloudless sky, or no lightning in a cloudy sky, or in a great cloud secs bright rays as it were, let him know that it is so. Next when he sees the ground as though burning, let him know that this is so. So far as regards the visible signs. Then come the dreams.” He sees a black man with black teeth, he kills him; a boar kills him ; a monkey jumps on him; the wind carries him swiftly along; having swallowed gold he spits it out; he eats honey; he chews stalks; he carrics a single '* lotus ;
in other languages. Cf. Speijer, Vedische und Sanshrit-Syntax, § 284; Sanskrit Syntax, § 487; Aufrecht, Avtareya Brakmana, p. 431; my note, J, XR. A.S, 1909.
The Maitreya Upanisad (Max Muller, S.2.2., XV, xlv1) has a passage which may he reminiscent of this text: aguir vatfednaro ... tasyatsa ghoso bhavati yamt (wrong reading ? yad) etat karnav apidhéya brnoti sa yadothramisyan bhavatt natnam ghosam Srnoti,
For upaédi, infra, which denotes literally the noise of guing and 1s particularly in place here, ef, Aitareya Brihmana, IV,9, 3; Jamminiya Brihmana, I, 253; Jaiminiya Upanisad Brahmana, |, 37, 3, with Oertel’s note; RV., I, 74, 7, with Oldenberg’s note (.5. 2. 72., NEVE, 94); Schmidt, A’ Z.,XXV, 55. Scheftelowitz (Zur Slammbildune in den indo-germanischen Sprachen, § 9) compares RV., 1X, 77, 4: esudzd, which he considers as going back tu IG. pago, cf. Greek myyq. The construction above drsyate and abhikhydyeta in parallel uses, and below a ‘yale-palyen-na pasyenpasyeta, are decidedly curious (cf. Introd., p. 63). ‘fhe temptation to amend to drfyerfa is very strong, and on the whole I incline to think that it would be dangerous to insist on these examples. The case of upehseta—drfyanle differs, for the two verbs are not parallel. ‘The first is an instruction, the second expresses categorically the result (and d@ysyante may have helped to bring about the incorrect faze). In TIT, 1, 4, where wpavadet and aha occur, the dha is very strange, and one would like to take Suknosily dha — hasyatily a» two sentences both dependent on brtipat. There is, however, the real difficulty that 7—/Ae would be a strange combination, and the division of the sentences is also curious, though no more curious than the dha. I suspect some corruption of the text. Sayana renders differently. Tle takes the whole as one Mantra and supplies é4azdn as a subject for ada, and so in the next sentence he interpolates éhazdn dha in sense. In the numerous passages in the Aitareya Brahmana which are more or less parallel (sce the reff. cited in HII, 1, 6, n. 5), no such dha occurs, and Adsyatt has no prefix. But probably dé —Aasyaté must go together. Aha might, of course, be taken as a first person and made part of the quotation (cf. Speijer, § 178), but this is not hkely, and for the indef, opt., cf TH, 2, 1, m. 1.
MW Afaynragrivih is perhaps intended by the reading of B, mayuragriva ameghe (but Sankhayana has mayéragrivd when it can be °wh); and undoubtedly gvizdh is the form alone recognized by Panini and usual in the earler literature, 7. &. 4. -5., 1906, pp. 916-919. Probably the reading was originally mayéragrivameghe by an incorrect Sandhi for mayuragrivah. For similar irregular Sandhi, cf. Buhler, 5. 2. Z., 1, xli (from Apastamba) ; Macdoncll, Brhaddevata, 1, xxvii; and V, 3, 2, 0.9; HII, 1,3,n.2. For the next portent, cf. Pischel, Vedi sche Studien, 1, 112. :
18 ‘The plural must be right. Cf. Markandeya Purana, XLIII, 1sq.; HWillebrandt, op. cit., p. 184,
13 ¢ Red’ in colour (Sayana); for red as unlucky, cf. Z. ). AL G., XV, 117.
254 AITAREYA ARANYAKA “II, 2, 4-
he drives with a team of asses and™ boars; wearing a wreath of red flowers, he drives a black cow with a black calf towards the south.® If he sees any of these, he should fast and cook a pot of milk, and offer it, reciting a verse of the Ratri hymn (RV., X, 127, 16) to each oblation, and having fed the Brahmins with other food,'* himself eat the oblation. Let him know that the person within all beings who is not heard,!’ not reached, not thought, not subdued, not seen, not understood, not classified, but who hears, thinks, sees, classifies, sounds, understands, and knows is his own self."
- Now comes this Upanisad of the whole speech. All these indeed are Upanisads of the whole speech, but this they so call. The mutes are the earth, the sibilants the sky, the vowels heaven. The mutes are fire, the sibilants air, the vowels the sun. The mutes are the Rgveda, the sibilants the Yajurveda, the vowels the Sdmaveda. The mutes are the eye, the sibilants the ear, the vowels the mind. The mutes are the up-breathing, the sibilants the downbreathing, the vowels the back-breathing. Then comes this divine lute.’ The
4 Or’ (Sayana), which may be more corrcct.
** The ten dreams are so taken by the commentator and by Max Muller whose note (p. 262) ig apparently wrong. tesim kimicid is noteworthy. The neut. of the pronoun is practically nominal and is to be compared with the neut. in predication, III, 1, 2, n. 4. So in Latin, e.g. Horace, Sat. i, 7: Lydornm gquicguid, ‘The parallel passage in the Sinkhayana has corrected the original A¢mczd of the MS., but the correspondence is conclusive.
18 Cooked in the house (Sayana). See Lee Grhya Sitra, V, 5, 9, and my article, J. R&. AWS. 1907, p. 9293 for sthalipaka, see Prhadaranyaka Upanisad, VI, 4,19; Grhyasamgraha, 1,114; Oldenberg, S.4.#, XXX, xvi,n. 4. For the causative with instr. and acc., cf. Delbrick, Altindische Syntax, pp. 224 5q.3 Whitney, Sanskrit, Grammar, §§ 277 a, 282 b; Speijer, Vedische und Sanskrit-Syntax, § 213 Sanskrtt-Syntax, § 49. According to Panini, I, 4, 52, and the examples cited in the Kasika Vrtti, ad loc., here we should have two accusatives,
1 Atah is rendered by Sayana, asmad dehendriyadisanghdlad vilaksana ttt Sesak, while Anandatirtha suggests adhikah.
18 ‘This is the most advanced point in the definition of the Atman arrived at in the Aranyaka, The Atman is not object, but subject only—as Sayana says, dtmd visayo na bhavati visayi te bhavaty eva, ‘This occurs frequently later and with it the doctrine that the self cannot be known. Siyana cites the antaryamibrahmana, Brhadaranyaka Upanisad, III, 7, 13, the aksarabréhmana, ibid., UI, 8, 11; the Kausitaki Upanisad, I, 8; the Prasna Upanisad, IV, 6; and the Nysimhottaratapaniya Upanisad, Hl. See also Deussen, /Atlosophie der Upanishads, pp. 133 sq.; E.T., pp. 147 sq. Jaiminiya Upanisad Rrahmana, IV, 18, is devoted to this topic (= Kena Upanisad).
' i.e. the human body. This metaphor explains Prasna Upanisad, II, 2, where v@za (V, 1, 4) is equated to farira, which Max Muller (S. 2. Z., XV, 274, n. 3) finds unintelligible. Connected with Visnu is Anandatirtha’s explanation of the word datvi. Ambhana is a curious word. I think it is from anu+/bhan (as in Class, Sansk. for /bkan, Wackernagel, Altindische Grammatik, 1,194). Compare ambara for anu+vara and jambila for zanu + bila (ibid., 59). The omission, before v (common) Jed to omission before 4 and sporadically before 64, The meaning would be ‘sounding-board’ (°). Cf. v. Schroeder, Jad. Lif., p. 785.
-IIl, 2,5 TRANSLATION AND NOTES 255
human lute is an imitation of it. As there is a head of this, so there is a head of that; as there is a stomach of this, so there is a cavity of that; as this has a tongue, so that has a tongue; as this has fingers,” so that has strings; as this has vowels, so that has tones; as this has consonants, so that has touches: as this is endowed with sounds and firmly strung, so that is endowed with sounds and firmly strung; as this is covered with a hairy skin, so that is covered with a hairy skin. For in former times they covered lutes with a hairy skin. He, who knows this divine lute, is heard when he speaks, his fame fills the earth, and wherever they * speak Aryan tongues, there is he known. Then comes the essence of speech. When aman reciting‘ or speaking at an assembly gives not pleasure, let him recite this verse, ‘May the she-ichneumon, that rules all speech, who is covered as it were® by the lips, surrounded by teeth, the thunderbolt, cause me to speak well here.’ ‘Fhis is the essence of speech.
? The words angulayah and tantrayah seem to have been transposed in the original; they are in coriect order in Sinkhayana Aranyaka, VIII, 7. Somewhat analogous is the transposition of Sand jardyu in Satanatha Brakmana, VI, 6, 2, 15, on which sce Eggeling’s note (5. 2. £., XLV1, 255). Cf. also Brhadaranyaka Upanisad, UI, 1, 4 with Max Muller’s note (5. 2. Z., XV, 122), and my Sankhdyana Aranyaka, p. 55) N. 3
- The expression dvyd@ vicah was not understood by the commentators (and in the Sankhayana Aranyaka, VIII, 9, we find that it has become adryd vig vadatt), who take dryds as nominative and render it vedusdstrapdram gatéh, ‘"Vhis is a clear sign of considerable antiquity, and the expression may also be cited as an early piece of evidence for the existence of several dialects of the early Indian language, which we know must have existed; sce T, 5, 2, n. 19; Oeitel, 4.7. P., XX, 447 on darvi, and Kathaka Samhita, XIV, 5. For the word arya, cf. Zimmer, Addindtsches Leben, p. 2143 VPischel, 7. D. AL G., XL,125; Geldner (I'cadtsche Studien, ILI, 96, 97) insists that aya caunot mean ‘the Aryan’ which is represented by dzya, Oldenberg (see index to S.7?.4., XLVI) still adopts the equation f7 ya = Aryan,
- Sayana distinguishes between reciting at a conclave of priests, and speaking in a prince’s hall. Verurucuseta is quite impossible as a form, and it is an easy error in view of the preceding syllables, each having #. The middle of the opt. of the desiderative is not common. Cf. Hloltzmann, Grammatisches aus dem Mahabharata, p. 42.
° Sayana gives an alternative rendering, #a@=not, and pavrih «clear, the subject being the speaker's defective speech. Anandatirtha gives only the explanation as ma=va. The verse in B occurs among the Santi veises of the so-called thiid Adhyaya. For the metaphor, cf. Jaiminiya Upanisad Brahmana, III, 19. In the version in the Anandasrama ed., p. 2, 2aku/i is printed as a separate word. But #ake/7 can only mean a female ichneumon, and aakulidantath is a phrase for which no parallel seems readily forthcoming, Sayana pives vazravaddhanibhutair antaralachidrarahttatr which does not help. In any case to join &ultdantath makes a curious though not unparalleled metre in an early verse such as this must be, and if a nom. could be found in Audi the run of the verse would be much improved. The rendering of the text by Max Muller ‘surrounded by birth, as if by spears’ is purely conjectural, and I suspect the tradition. The parallel passages are of little use. The Sama Mantra Brahmana, I, 7,15, has osthépidhind nakuli dantaparimitah pavth, while the Gobhila Grhya Sitra, III, 4, ' 29, gives osthapidhdnd nakuli only. Oldenberg (5. B.£., XXX, 84) renders ‘the she-ichneumon, covered by the lips’, as does Knauer in his translation. If this is to Le made into sense, it
256 AITAREYA ARANYAKA III, 2, 6-
- Now Krsnaharita! proclaims this Brahmana? as it were regarding speech to him.’ Prajapati, the year,* after creating creatures, burst. Ile put himself together by the metres. Because he put himself together by means of the metres, therefore is it the Samhita. Of that Samhita the letter 7 is the strength, the letter s the breath, the self. Ie who knows the verses in the Samhité and® the letters 2 and s, he knows the Samhité with its breath and its strength. Let him know that this is lifegiving.® If he is in doubt’ whether to say it with an z# or without an z, Ict him say it with an wv. If he is in doubt whether to say it with an s or without an gs, let him say it with an s. Hrasva Mandikeya says, ‘If we repeat the verses according to the Samhita, and if we say the teaching ® of
must be taken that the she-ichneumon is a synonym for what is very piercing: the nearest approximation to this idea 1s the passage in Atharvaveda, VI, 139, 5 (cited in Zimmer, Altindisches Leben, p. 86), which refers to the ichneumon’s (m.) skill in chopping up and then restoring his work,
' A son of Ilarita, who was dark in colour (Siyana), cf. Tiranyadant Vaida, II, 1, 5. A Kumara Hinita (so, not Tavita) appears in Brhadaranyaka Upanisad, IT, 6, 3; TV, 6, 3; VI, 4,4. Weher (/udian / tterature, p. 50) reads Iirita, and the lawyer is always so called (ibid., p. 269), even in Apastamba Dharma Siitra, I, 10, 29, 12; 16. On the other hand Varttka 8 on Panini, I, 1, 73, recognizes [lantakita, and Panini, LV, 1, roo, Haritayana as names, where ITarita appears, Weber’s Arita here is therefore probably wrong, and 5Sankhayana Aranyaka, VITI, 11, has Avrtsnahdrita,
- Brihmana here means secret doctrine like Upanisad. /za seems to be used to indicate the somewhat unusual sense; the Sankhayana version has ezw; cf. [,1,2,n.3; FAAS, 1908, p. 1193, n. 1. Sayana in his commentary repeatedly has phiases like antaryamitbrahmana, the secret doctrine of the anztarydmin, see III, 2, 4, n. 18, and cf, the name of Brhadaranyaka Upanisad, J, 4 (purusavidhabrahmana), Max Muller, S.8.2., XV, 25, and the common /asyoktam brahmanam.
3 To his pupil or son (Anandatirtha and Sayana),
‘ ‘The reading of B, samvatsaram (see Introd., p. 3), must be a correction to improve the sense, But it could never have becn corrupted into suyvatserah. Piajapati as the year is a Brahmanic commonplace (for its deeper siymificance, sce Eggeling, S. 2. 2, XTILL, xx sq.), e.g. Ailareya Brahmana, JJ, 17, 2; VI, 19, 7; Maitrayani Samhita, I, 10, 8; Kausitaki Brahmana, VI, 15; Sahkhayana Aranyaka, I, 1, &c. The phrase Lrapapatih prajih spstud vyasramsata i fiequent in Satapatha Brahmana, VI-X, not in I-V; Weber, /rd. Stud., XIIT, 268 ; and for a similar case cf, I, 4, 3, n. 14. One might translate, ‘he is the year.’ Cf, however, Satapatha Brahmana, X,1,1,1and 2. The confusion of wyasramsaddé and °sata is another example of the confusion of surd and sonant so common in Sarada MSS. Cf, Lanman in Whitney’s 7ranslution of the Atharvaveda, pp 57, 1045; J. Hertel, Zantrakhyaytha, p. xvi; Roth, Z. 0.44. G., XLVITI, 106-111.
’ This is the literal rendering. Sayana takes it, ‘Who recites the verses thinking of the z and s which accompany the Samhita.’
° To the Samhita (Sayana), or perhaps to the reciter, if not to both.
7 Sayana takes it, ‘If a pupil ask his teacher,’ but this is unnecessary. The question is, he says, Whether the reflection on the Samhita is to take the differences of 7 and 5 into account or not.
® Siyana refers this to Suravira’s doctrine, HII, 1,1. For wfaf/au, cf. Kausitaki Brahmana, XIV, 5; Sankhayana Aranyaka, I, 6, where Dr. Friedlander renders ‘hinrcichend, gentigend ’,
-III, 2, 6 TRANSLATION AND NOTES 257
Mandiikeya, then the letters 2 and s are obtained for us.’ Sthavira Sakalya” says, ‘If we 1epeat the verses according to the Samhita, and if we say the teaching of Mandiikeya, then the letters # and ¢ are obtained foi us.’ Then the seers, the Kavaseyas, knowing this,!° say, ‘To what end shall we repeat the Veda, to what end shall we sacrifice? For we sacrifice breath in speech,” or in breath specch. For what is the beginning, that is the end.’ These Samhitis let no one ** tell to one who is not a resident pupil, who has not been with the teacher for one year, and who is not himself to become a teacher. Thus say the teachers,!
- The sayings are identical, and apparently this is intended to denote that the doctrine reccived universal acceptance. The passage may indicate (cf. also Sankhayana Srauta Siitra, IV, 10, 3, where Sakalya i is younger apparently than Mandikeya) that the Mindukeya Sakha had its Samhiti text before Sikalya produced the Pada Patha, which is quite likcly.
This is a clear proof that the holders of the Aranyaka doctrine rejected sacrifices or rccitations as means of knowledge, cf. Brhadaranyaka Upanisad, I, 5, 23; Kausitahi Upanisad, II, 5; Chandogya Upanisad, V, 11-24; Taittiriya Upanisad, 1, §; Deussen, 201. a. Cpanishads, p. 63. A Tura Kavaseya purohita of Janamejaya occurs in Khila, I, 9, 6, and in—as already noted by Colebrooke, Zssuys, 1, 72; see Oldenbery, Z.D. AL. G., XLII, 239 sq.—the Altareya Brahmann, IV, 27; VII, 39; VIL, 21. For the spelling cf. Scheftelowitz, Me .1fpokryphen des Ngveds, Addenda, p. 190; Wackernagel, Altindische Grammatth, T, 239. Wintermtz (Gescd. der tudtsch, Litt., 1, 199) uses the story of Kavasa as the sun of a non-Brahinin (Aitareya Brahmana, TI, 19) as a piece of evidence in favour of the theory of the attribution to the Ksatriyas of philosophic speculation over the origin of the doctrine of transmigration (cf. Introd., pp. 50, 51; Garbe, Bettraze sur indischen Nulturgeschichte, pp. 1 sq.) We argues that the Brahmins merely accepted and made these doctrines their own by adopting them along with the doctrine of the four Agiamas, This all seems very doubtful, That among the priests none should rise superior to the sacrificial cultus is contiary to all religious history. That hermits, &c., were orivinally not of the priestly caste is a mere theory and not a probable one, Winternitz’ view leads him (p. 202, n. 1) to adopt the improbable theory of Aranyaka as a text to be studied by Vanaprasthas, for which he quotes the (late) Aruneya Upanisad (Deussen, SecAszyz Upanishads, p. 693) and Ramanuja (Vhibaut, 9. 4.7/2, XLVI, 645). Cf. Intred., p. 16. It must always be remembered that the Brahmanas contain already in germ all the ideas which make up the fundamental doctrine of the Upanisads; even the doctrine of transmigration is presaged in the doctiine of repeated deaths in the other wold. It is impossible to explain why the Brahmins became so completely the bearers of the daa doctrnne if it Was not theirs ex gue/io. Professor Macdonell has told me that he concurs in this view, which thus gains great weight, and sce my notes, J. A’. A. 5., 1908, pp. 838, 868, 1142, The Kavaseyas are cited by Sankara on Svctdsvatara Upanisad (ed. Rocr, p. 257) as opposed to works, Weber, /uad. Stud, 11, 418, ;
Meh Wainnaen Upanisad Brahmana, I, 2, 2, 6.
Cf. V, 3,33 Weber, /adian Literature, p. 49,0. 35.
** Mahidasa, &c. (Anandatiitha). Cf. 1,4, 1, 0.5; II, 3,5, . 4. Probably the plural is only matestatis.
KEITH S
258 AITAREYA ARANYAKA IV-
ARANYAKA IV
ASVALAYANA (Srauta Stitra, VII, 12, 10) gives the following account of the purpose of the Mahainimni verses. On the fifth day of the prsfhya six day ceremony, at the midday pressing of the Soma, corresponding to the Niykevalya Sastra, the Udgiatrs sing sometimes the Sakvara Sdman as one of the Prstha Stotras,! and then? use the Mahandmni verses as the basis of the Siman. These number nine, but for the purposes of the Siman they are made into three, each consisting of three verses. These verses are recited adhyardhakaram, that is, first one and a half verses are recited, then comes a pause, then the remaining one and a half, followed by the syllable om. Then are recited the nine purisapadint, additional verses. ‘These may either be recited simply straight on as they stand in the text, or the first five may be made into two sets of five syllables each, thus:
Eva ht eva Vevd ht Agnd3u \ the hi being taken without Sandhi, the last four purisapadant being repeated without a pause in the middle. See also Sankhayana Srauta Siitra, X, 6, ro, and comm.
The Mabanamni verses occur in the Aranya Samhita, and in the Naigeya Sakha at the end of the Pirvarcika of the Simaveda, and as one of the Khilas of the Reveda, sce Peterson, Second Report, p. 97, Scheftelowitz, Die Apokryphen des Reveda, pp. 134-136. They are referred to in the Brhaddevata, VIL, 100, Sankhayana Srauta Siitra, X, 6, 10, Rgvidhina, IV, 25, and Sankhayana Grhya Siitra, Il, 11, 12, &c. From these sources, and from Baudhiyana, cited in Oldenberg, Prolegomena, p. 509, n., it appears that they followed directly upon the verse fae cham yor, which, according to the Sinkhayana Grhya Siitra, 1V, 5, 9, is the end of the Rgveda Samhita (in the Baskala recension), and, according to Narayana on Asvalayana Grhya Sitra, IIT, 5, 9, is the end of the Baskala recension. It is not, however, quite clear what this means, since /ac cham yor occurs as the last verse of two Khilas, V, 1 and 3, in Scheftelowitz’s edition, viz. the samanam and prédhvarayim Whilas, and the three Khilas, V, 1-3, the second being the nairhastyam, have 54+3+7=15 verses. The view of
1 Vor these, see especially Eggeling, S. 2. #., XLT, xx sq.
7 ‘The Sakvara is normally based on Samaveda, H, 1151-1153 (Sayana and Mahidhara cited by Eggcling, p. xx, n. 2).
) Cf. also Oldenberg’s note on Sinkhayana Grhya Siitra, LV, 5, 9, and Zrd, Stud., XV, 150.
-IV TRANSLATION AND NOTES 259
Oldenberg, who had not‘ the evidence of the MS. of the Khilas before him, was (Prolgomena, p. 502) that the Samhita ended with the first fac cham yor, i.e, with Khila, V, 1, and Scheftelowitz (pp. r1, 132) holds that this is correct. Oldenberg, however, held (p. 509) that the Mahanimni verses followed directly after ac cham yor, and (p. 501) expressed the view that the following ten verses were some of them modern. But of the direct evidence for the immediate sequence of the Mahanamni verses, cited by Oldenberg, the Rgvidhina alone fully bears him out, for the Khila MS. has the Mahaindamni verses after the pradhvarayam Whila, and this is probably the meaning of Brhaddevata, VIII, 94, as interpreted by Prof. Macdonell. It is an easy conjecture that the Rgvidhana, which has other coincidences with the Brhaddevata®, followed that work, but misunderstood the word ca/urtham, which most probably must mean ‘the fourth of the hymns after X, 190’. This fact weakens greatly the force of Oldenberg's argument from the modern character of the last ten verses, and in point of fact it is difficult to deny that the verse fac cham yor is modern in appearance, and that it need net be separated in time fiom the last seven verses. For the second fac cham yor being the end of the Samhita in the Baskala recension, we have the clear evidence of the commentator on the Caranavyitha,*® who actually cites the verses. Dr. Scheftelowitz considers that the commentator is untrustwoithy, and later than Sayana, but this appears very doubtful. We know, he argues, that the commentator explains the eight extra hymns attlibuted to the Ba-kala Sakha by the Anuvakanukiamani as being seven of the Valakhilyas and the sawyinam hymn of fifteen verses, but the number should be ten, as the samjdnam hymn is really composed of three hymns. But it is difficult to maintain that it is impossible that the fifteen verses, despite their difference of contents, were not regarded in carly days as one hymn, for several of the KRgvedic hymns are notoriously patchwork, and this applies more strongly still to later Sambhilas.
Much more important is the question of their antiquity. Oldenberg makes the Mahanamni verses an exception to his general view, that the Khilas are on the whole of later origin, and holds that they are coeval with the Rgveda, and were merely omitted because of some reason of ritual teaching from the ten Mandalas. Dr. Scheftelowitz, who disputes Oldenberg’s gencral position, and accepts Hillebrandt’s theory of the purer ritual tradition, assigns the verses (p. 3) to the end of the Rgvedic period. Further, Oldenberg* has suggested
- He takes no notice of the new evidence in his review of Scheftelowitz, Gott, gel. Anz, 1907, p. 227, for which and for other valuable papers [ am indebted to his hindness.
- Macdonell, Brhaddevatd, I, 147. ® Oldenberg, 2 olegomena, Pp. 495, 501, 5023. 1 SBE, XXIX, 156. S 2
260 AITAREYA ARANYAKA IV-
that the verses are alluded to as the Sakvari verses in Reveda, VII, 33, 4; X, 71, 11, and this suggestion is at least plausible. They are apparently referred to as Mahainamnis in the Atharvaveda and Yajurveda (see below). It is borne out to some extent at least by the character of the language, which shows the rare forms dausamstsah, stuse, vide, ise, riijase, and samnyase. The metre is also of an archaic type in so far as resolutions are frequently necessary to restore it. The Khila Anukramani gives the following note: oda dasa padif ca paiica Viseamitra Indro vd Prajipatir Aindram pavanam anustubham purisapadiny A, gneyavatsnavandrapausnadatvant vairdjant doiltydpaticamyay usnthau caturthi nyankusdrinit saplamt purastidbrhafi navamyanhe pankfi, As a matter of fact, as both Weber *® and Oldenberg recognize, the verses are not preserved in their primitive form, but only as modified to suit their supposed sacred character. In verses 2, 5, and 8, which were apparently originally enustudhs, the fourth pada has been omitted for the insertion of a sort of refiain. Verses 1, 3, and 6 are inanusiubh. Verse 4 appears to be 84+124+8+48; verse 7,12+84+8+48; verse 9, 8+8+48+48+48. The rest is in no regular metre. Oldenberg (p. 33) considers that originally the metre consisted of seven and five sets of cight syllables respectively, but this seems hardly borne out by the facts. It should be noted that the [Khila text manufactures the last four of the nine pur7sapaddn? into one verse ('), and in this respect is certainly not old, for the purisapaddn’ cannot reasonably be held to have ever made up a verse. They are referred to, however, as five in the Kausitaki Biahmana, XXIII, 2, and connected with Prajipati, Agni, Indra, Piisan, and Devah, and in the Brhaddevata, VIII, ro2, they are connected with the same deities, save that Visnu is substituted for the Devah (so the A version; the B version omits Prajipati, while Mitra’s text includes both Prajipati and the Devah, see Macdonell’s note). ‘They are also mentioned in the Paficavimsa Brahmana, NII, 4, 12, where claboiate directions are given as to their sclection to make up the Sé&vara sdéman, Lityayana Sitra, IV, ro, 18, Sankhayana Srauta Stitra, X, 6, 13, &c., and in the Aitareya Brahmana, IV, 4; V, 7; VI, 24; Atharvaveda, AI, 7, 6; Vajasancyi Samhité, AXIII, 35: Kathaka Samhita, NX, 10; ‘Taittiriya Samhita, V, 2, 11, 1.°
The verses contain several phrases reminiscent of the Rgveda, perhaps borrowed from carlicr hymns; at least they tend to convey an impression of secondhand use: jeftram dpardjitam=RV.,1, 11, 2; sé nak parsad dti=RV., X, 187, 1; Indram dhdnasya satdye is the last pada of RV., VIII, 3, 5" (this 1 owe to Bloom-
© Ind. Stud., VII, 68.
® For the last four reff. I am indebted to Bloomfield, Pedre Concordance, p. 696%, who gives other passages; cf. also Weber, /nd. Stud.. XVII, 358; Eggeling, 5. 2. £., XLI, xx; ALIV, 380, n. 2.
-IV TRANSLATION AND NOTES 261
field, Vedic Concordance, p. 210)); sdém anyésu bravavahat= RV., I, 30, 6; sdkha sustvo ddvayadh = RV., I, 187, 39; Savistha wajrinn riijise = RV., I, 80, 1¢ (with gisd). These last two cases scem to me strongly in favour of the later date of these verses, for drazdvahar is not unnatural in RV., I, 30, 6, where it seems to refer to Indra and the speaker who are to agree in other battles, the previous half verse referring to a conflict, but it is distinctly awkward here where the first half verse has no reference to a fight or other occasion of association. This only, however, proves that the Mahanamni verses are not among the carliest parts of the Rgveda.
The last four purisapadant are made out of the preceding verses, eva hi sakré, from v. 2; vasi At fakr6, from v. 5; vasai duu, from v. 4. The Aégvaliyana Srauta Siitra, VI, 2, 9, shows that other padas of the verses were used independently in the ritual: pracefana pracetayayaht piba matsva\ kratus chanda lam brhat sumna @ dheht no vasav tty anustup \ Tid. 12, has: ud yad bradhnasya vistapam wh paridhaniy'a \ eva hy evated hindra 3 \ eva ht $akro vasa ht Sakra it Japited \ apa purvesam hartvah sutindm ttt yayate \ and again the purisapadant in VI, 3, 26.
For the question of the ‘authorship’ of this Aranyaka by Aévalayana, cf. Introd., pp. 18 sq. For the view that this forms a sort of ASvaliyana Samhita may be compared the fact that there is an Apastambiya Mantiapatha, a collection of Grhya verses and formulae, to accompany the Apastamba Grhya Sitra. So too, as Oldenberg (8. B.“., XXX, 3-1 1) has conclusively shown, the Mantra Brabmana was prepared to accompany Gobhila’s Grhya Sita, though it is not apparently ascribed to Gobhila, just as IV is not attributed to Asvalayana in the Aranyaka itself. Winternitz (Gesch. der tndisch. Litt, I, 232) merely repeats Max Miller (Ancient Sanskrit Literature, pp. 314 Sq-5 339).
O generous one, show’ us a path, proclaim the regions, guide us, lord of many mights, wealthy one Wr ui
With these aids of thine, wise one, make us wise, for glory and for stiength, Indra. For thine is strength it2
For wealth, for might, thunderer, most powerful, bearer of the bolt, thou
19 Ido not consider Winternitz (Mantrapatha, 1, xxxi sq.) to have refuted Oldenbery.
1 add is rendered zetsd by Sayana, and S takes it as a Vedic form of wed, i.e. imper. of the aor. of Waid (Whitney, Sanskrit Granunar, § 851). Possibly this is correct (ef, vede in ver. §), and it is from 7d in the sense ‘find’, for which see the examples in Bloomfield, Vedic Concordance, pp. 866", 867%. But it may perhaps be really vad@h the subj. of the aor. of Awd (Whitney, § 849) or an injunctive from w++/dd, The accent would then, however, probably have been vfdik, but exceptions are not unknown. The same question arises in RV., IX, 40, 3: weaddh sahasrinir (sah, For the accent, parvinam, cf. Whitney, Sanskrit Grammur, § 319. For faci, cf. Macdonell, | edrc Mythology, pp. 58, 122; Pischel, Vedssche Studien, VI, I,n.; Oldenberg, Aeligion des Veda, p. 239, n. 6.
262 AITAREYA ARANYAKA IV-
movest.2, Thou movest, most generous, bearer of the bolt. Come hither, drink, and be glad u3u
Grant us wealth with good heroes. Thou art® the lord of might according to thy will, ‘Thou movest, most gencrous, bearer of the bolt, who art the most
powerful of heroes u4u Most generous of givers, wise one, guide us aright. Indra finds‘ all. Him
I praise. For he has will and strength 5 I
I]im we summon to our aid, the conqueror, unconquered. May he convoy us® beyond our foes. Tle is strength, resolve, and mighty order ii 61
Indra we summon for the winning of wealth, the conqueror, unconquered. May he convoy us beyond our foes. May he convoy us beyond our enemies ° ii 7 1
2 yAjase may be regarded as the second singular pres. indic. of a sixth class root 7A, as Whitney (Swis4e7¢ Grammar, § 758) takes it here. The exact sense is doubtful. It may conceivably =‘thou ait praised’, but the sense ‘move’ is possible, if the root is akin to the Greek dpéyw. Cf. Delbriick, Altindisches Verbum, p. 181; Bartholomae, /ndog. Sorsch., I, 281; Neisser, Less. Bertr, XX, 59; Oldenberg, 5. #2. Z., XLVI, 396, 436 (‘press on, strive forwaid’); Pischel (Fedische Studien, 1, 109), however, compares sara7 with dpéya, and Geldner (ibid., ITI, 29 sq.) postulates a 77 =Subh: diptau, either transitive or intransitive, He does not, unhappily, quote or explain this passage. In RV., VIII, 9, 17 he renders vémd tod Pisan riijasé as “1 desire to adorn thee’, and possibly the form vAjasé might be an infins= an impuative (cf. Delbruck, Altindische Syntax, p. 412; Neisser, Bess, Beitr, XX, 59; Hopkins, A. /. 2, XILI, 21 sq.3; Speijer, Medische und Sanskrit-Syntax, § 216d). ‘The accentuation A‘ia mdésva secms most probable, cf. ¢erduir ff payati ksdté pusydti in RV., VII, 32, 9, and other examples given in Delbiuck, Altindésche Syntax, pp. 36 sq.; Whitney, Sanskrit Grammar, § 894 b; Spcijer, Vedische und Sanskrit-Syntax, p. 80; Macdonell, Vedt Grammar, p.105. mdésva is irregularly accented, but there arc many parallels, Whitney, § 628; Macdonell, p. 99 (foot),
® bhivah is according to Whitney (Sanskrit Grammar, § 83, c; cf Delbrick, lc, p- 144) either an injunctive of an unaugmented @ avrist, or a subjunctive of the root aorist. But in sense it may be an indicative. vdfdi dau may perhaps be ‘according to our will’. vaydh suviryam is cuious, but the variant rdy¢é is mercly an easy correction, Cf. ripds posam, RV.,1V, 40, 4. The Taittiriya Samhita, ITI, 1, 9, 4 has: wader ganpalyam rayas posam suviryam samevatsarindm svastim, where the conjunction of rdyas and suviryam is different, but where vider supports the derivation of vdd froin Aud. Cf V,1, 6, n. 3.
- wide must be 3rd sing. like 7fe, and may mean ‘knows’, cf. Hopkins, 7, 4.0.S., XV, 276, n. Sayana renders it as a and sing. For stwse see Whitney, Sanskrit Grammar, § 8y4 4; Delbriick, le, p. 181. If sésé is read, the accent is somewhat irregular. But irregular accents in quasi-subordinate clauses are numerous, cf, Whitney, Saskrit Grammar, §§ 595- 698; Deltiuck, Adfiudische Syntax, p. 43; RV., 1, 189, 35 ILI, 1, 1, with Oldenberg’s notes (S.A. #., XLVI, 182, 223); Z2D.ALG, LX, 735 sq.
6 Sayana takes aff parsad as ‘let him destroy ’, and the last Adda as meaning, ‘the sacrifice, the metre used, the fruits of the offering, and all great.’ The words are clearly not in place here, and make little sense.
® srfdhah Siyana explains as those whom we should hate, although they do not hate us. The meaning ts perhaps beyond all failures’; ef. d/f sridhah in this sense in RV., I, 36,73; HI,
- +) 10, 7°
~-IV TRANSLATION AND NOTES 263
Place us in thy favour, ancient one, lord of the thunder, bright one. Most powerful, thy rewards are extolled. For the strong god bears rule 08 uN
Lord of man, slayer of Vrtra, this new hymn? I offer now to thee. Among others let us two converse together. The hero who fares for the cows is a kind and guileless friend 9 u
Thus,® thus, O Agni. Thus, thus, O Indra. Thus, thus, O Visnu. Thus, thus, O Piisan. Thus, thus, O Gods. For he is strong. For he has strength and will, according to his will. On all sides® come hither. Show, generous one, show.
7 This is doubtful. #edéuyase, the variant of the other texts save SV., is remarkable as being accented, and does not help. It looks like an obvious crror or correction for sdaimyase, which becomes sdunyase, SV., Naigeya Sakha, and then by haplography sényase, SV., Aranya Samhita, and then mduyase through the frequent mistake of 5 for # in Siiadi MSS, mdnyase makes no good sense, but samyase also is very difficult (even 1f taken as Oldenberg (S. 2. 2., XLVI, 404) would take it in RV., V, 17, 2, as a first person), It comes apparently from +/as. Dr. Scheftclowitz now agrees with this view (cf. my remark in J. A. A.S., 1907, p. 224). For fam tan (i.e. tad) can be read (supply seséam or, with fam, mantram) but navyant may be flom 2, meaning praiseworthy. ‘The dual éravazvahat in the original context refers to the singer and Indra who are in other (contests) to be united. Ifere it must (cf. n. 7 on I, I, 2) mean something of the same soit, but ayes has no longer any direct antecedent. OV. arvydsu is mercly a facile correction like so many SV, icadings, For the loc. gdia, ef. Delbitick, Auendische Syntax, p.1a23 Speijer, Vedische und Sanskrit-Syntax, § 81b; Whitney, Sunskrit Grammar, §§ 301, 304; A.J. 2., XIII, 284. Sdnyase as a dat. hardly makes sense.
® Sdyana takes ev? as from 4/¢ and d@ The sentence is practically a mere exclamation and cannot be translated. ‘The words @ 3, &c., yield no sense as they stand. Sidyana renders, ‘Ile who comes to think what is to be thought of for our weal, let him come to think what is to be thought of. The variant dyo is no help, though it might mean ‘Come to the man who deserves favour’, cf. Taitturiya Samhita, 11, 1, 3,2. For the p/utz, @3 7, see Wackernagel, Altindische Grammatth, J, 298.
° Cf, Sinkhiyana Srauta Sitra, XVII, 12, where the sentence runs: chy evi hindropehi visvatha vida maghavan vida iti, from which it may be legitimate to assuine that e4z should be supplied in the Aurisapadini, The last védd may point to viddh being the form. vifvadhd in RV. means cither (1) everywhere, J, 141, 6; (2) always, V, 8, 4.
The Taittiriya Aranyaka, I, 20, has: evd Ay eva Vevd hy alyne \evd ht Vayo\evd hindra\ cud hi Pusan \ eva Al devdh \ when Sayana rendeis eva as ayanasiladitya and eva as etanyah praptavyah kimah, and supplies ast, ‘Thou art desires:’ Arfabdenadilyasya sarvakimahetutoaprasiddhir ucyate. \bid., 23, has: evd hy evdtil. .. cud hy Agna til... eud hb Vayo til... eva hindreti,...eva hf Pisann ti \ evd Al déva tt ) The accents are those of the Anandagrama text (I, 88, 89), and may be wrong. In the Maitrayani Samhita, II, 3, 18 (a reference which I owe to Bloomfield’s Pedic Concordance, p. 305") all the MSS, have eva (or evd) Ay Agne. The Kausilaki Brahmana, XXIII, 2, gives two accounts of the Mahanamnis or Sakvaris, and gives as the five purisapadant: cui hy eva leva hy Agne \ eva hindra \ eva ht Pitsan \ evd ht devah \
It is by no means obvious how these verses came to be considered as an especially fruitful rain-spell. As such they are clearly recognized in the Gobinla Grhya Sitra, III, 2, and the Khadira Grhya Sitra, IJ, 5, 22 sq., where the Sakvarivrata is clearly a rite of sympathetic magic to produce plentiful rain (see Oldenberg, A’c/igion des I'eda, pp. 420-422, with whose remarks I fully concu).
264 AITAREYA ARANYAKA V, 1, 1-
ARANYAKA V
Apunyaya 1,
In the Mahavrata ceremony there are twenty-five verses to accompany the kindling of the fire.’ In the twenty-one? verses (used in the Visuvant) four ‘are inserted before the second last, beginning, ‘ With fuel Agni’ (RV., VIII, 44, 1). A bull is to be offered to Visvakarman*® accompanied by muttering the verses. The Ajya and Praiiga Sastras are taken from the Visvajit« The Sastras of
- Siyana explains that although the Simidheni verses are not part of the Soma sacrifice itself, yet they are used in the anmmal saciifice which forms a part of it and so are in place here. He quotes Mimamsa Siitra, III, 1, 18, 9: dnarthakydt tad anges. They aie to be said after the anointing of the animal by the Adhvaryn, according to Apastamba. Cf. also his Yajiaparibhisa, 2 and 3 (S. 42. 4, XXX, 319, 345). For the gen, ef. Caland, Adtindésches Zauberritual, p. 18, Ne. 23 Satapatha Brihmana, X, 1, §, 43 TII, 1,1, n. 3.
- ‘There are in the Dargapiinamasesti, see Hillebrandt, Aea- 2nd Vollmondsopfer, pp. 74 $q., fifteen verses beginmng with RV., III, 27,1 (ef. Oldenberg, 5.2. 4., XLVI, 299; Bergaigne, Necherches sur Phistoire de la litursie védique, p. 19); see Taittiitya Brahmana, III, 5, 2, 1. There are only eleven separate verses, but the first and last are cach thrice repeated. In the Visuvant the fifteen are extended into twenty-one by the interpolation of six verses beginning with RV., IIT, 27, 5. These are mserted before the second last. verse, RV., V, 28, §. Then four more verses, beginning with RV., VLIL, 44, 1, are added before this veise to make up the twentyfive, The Sankhiyana here ignores these verses. Aitareya Brahmana, J, 1, 14, gives the number as 17. Sec a list in Abvaliyana Srauta Sitra, I, 2,7. The construction acc. for nom, is 1emarkable and is not a mark of late or careless style, for these uregularities and the use of numerals aie found in the Mantras (e.g. sapfd rsinam, kath pirbhth, cited by Whitney, Sanskrit Grammar, § 486 c) and in the Aitareya Brihmana, 1II, 48, g: catuhsatim kavacna asuh, while in VI, 2,7, parnasarah sastis bind ca satény ahi ta occurs (see Aufrecht, p. 428). Above, TT, 2, 4; 3, 8, occurs sattrimS$atam sahasréni, while Aitareya Brahmana, VH, 1 has sattrimsatam ekhapadth, which examples all appear to be transfers of accusative for nominative, though the possibility of their being new stems in @ cannot be denied (especially as the Aitareya Brahmana actually bas ¢rayastrimfatyd, a transfer to the ¢ declension). Cf, Introd., p- 56. The idiom has hardly been adequately noticed in Delbruck, Altindische Syntax, p, 82.
3 The Saukhdyana Aranyaka, I, 1, prescribes a bull for Indra and a goat for Prajapati. The Srauta Satra, XVII, 7, 7, mentions also a savanipya pasu, see Willebrandt, ANitual-Litteratur, pp. 125, 136. Cf, also Kaityayana Sranta Siitra, NIV, 2,17. Upayistee means not in silence but so as not to be overheard, sce Siyana’s quotation, 4avanavad alabdam manahprayogam, and Apastamba Yajhapaiibhasa, 9, 11 and 113 (5. 2.4., XXX, 319 and 345), where the Samidhenis are not updyesie but avtard (see note on IT).
‘ For the Ajya see I,1,1. The Prauga consists of seven ¢ycas, I, 1, 3-4, preceded by the furorucs, Vayur agrega yajaprir, &e., Sankhiyana Srauta Sitia, VI, 10,9. The purorucs are also piven in Scheftelowitz, ive Apokryphen des Reveda, as Khia, V, 6.
the Hotrakas are taken from the Caturvimésa rite.’ In the morning pressing the Biahmanacchamsin should add the verses, beginning, ‘The busy moving ones’ (RV., X, 153, 1), and at the midday pressing the verses, ‘Of this strong youthful one drink’ (RV., X, 160, r).6 The tristich which forms the strophe begins, ‘The buffalo in the bowls, the barley-mixed’ (RV., II, 22, 1), the tristich forming the antistrophe consists of the three verses, ‘Indra, come hither to us from far away’ (RV., I, 130, 1), ‘For to Indra heaven, the wise one, bowed’ (RV., X, 127, 1), and, ‘To him a song excelling’ (RV., X, 133, 1).7. The Marutvatiya Sastra js taken over from the Catuivimsa and cxtended by the hymns, ‘Fair has been my effort, singer’ (RV., X, 27, 1), ‘Drink the Soma for which in anger thou breakest’ (RV., VI, 17, 1), ‘With what splendour’ (RV., I, 165, 1), and, ‘Indra, with the Maruts’ (RV., III, 45, 1).2. The Marutvatiya Sastra ends with the hymn, ‘Thou art born, terrible, for strength, for energy’ (RV., X, 53, 1). At the end of the Marutvatiya Sastra, the Hotr, leaving his place by the incomplete route,’ offers three oblations in the Agnidh’s fire with a ladle of wdumbara wood (accompanying them with the verses) :—
® ‘The Hotrakas are the Maitrivaruna, Brahmanicchamsin, and Achavaka. In the Agnistoma their Sastias begin with RV., ITI, 62,16; VIIT, 17, 13 IL, 12, 1, respectively. Tn the Caturvima they begin with RV., V, 68, 3; I, 4,1; VII, 72, 13, 1espectively.
- The Mahdvrata differs in these points even from the Caturvim’a, Siyana leaves it undecided whether the passages extend to five verses, or only to one verse by the paribhisd, ream padagrihane, for which sec A$valiyana Srauta Sitra, be re
7 These verses are apparently to precede the Sastra of the Biahmanicchamsin at the midday pressing. The word stotraya is uscd because the verses correspond to those used in the Saman corresponding to the Sastra, cf. Hillebrandt, A¢teal-Litteratur, p. 103. The Sankhiyana Sakha ignores the Sastras of the Hutrakas, The reference to the midday pressing is out of order.
® Tor the Marutvatiya Sastra of the Ifotr at the midday pressing, sec I, 2, 1 and 2. In the Agnistoma it begins with RV., VIII, 68, 1-3, and VIII, 2, 1-3. The CaturvimSa contains alterations, and the Mahiavrata adds the hymns enumerated. .14inah (found in VS., TS., &c.) must mean visfdrad as Sayana has it here. Cf. Aitareya Brahmana, V, 4, 12, where Siyana renders sastrak/plin. Friedlander, on Sankhayana Aranyaka, I, 3, suggests the sense ‘scheme’ for it. In RV., II, 1, 10, dtdéaech = expander’; cf. my Sénkhayana Aranyaka, p. 3, n. 6.
® Sayana here (cf. Anartiya on Sankhayana Srauta Sitra, VI, 13, 7; VII, 7, 4; A$valiyana Srauta Siitra, V, 19, 8; VI,5,1, and comm.) explains that the samsthttasamcarah is when, after the completion of the pressing, the Hotr departs from the sades by the west, the zfsaysthita? is when, before the pressing is -finished, he leavcs by the eastern side. The Sankhayana Srauta Siitra, XVII, 12, gives cight oblations on the dgnidAriya, instead of three there and ten in the mdrzaliya. The Mantras are quite different. See XVII, 12, 1-4. The first is a long prose Mantra; the second to the seventh suid Mantras, and the eighth consists of a couple of verses, the first an anustudh, the second a gayatri in strongly marked iambic metre of an archaic type, neither of which velses has, according to Bloomfield’s Vedic Concordance, any parallel. After reciting the verscs, he puts down the ladle yathdyatanam, depaits by the way he came, and in front of the sadas to the north of the sruéé, facing the
266 AITAREYA ARANYAKA V, 1, I-
‘Indra, Brhaspati, Soma, and the goddess, Vac, have aided me.” May Mitra and Varuna, Heaven and Earth, aid me when first I call aout
‘May the Adityas, the all-gods, and the seven anointed Kings," Vayu, Pisan, Varuna, Soma, Agni, Sarya, with the constellations, may they help me 112
‘May the fathers protect me, and all this universe, and the children of Préni, the Mazuts, with their splendour, ye who have Agni as your tongue and are worthy of sacrifice, may ye gods, hearing our cry, protect us 131’
He offers ten oblations on the mérjaliya altar to the south, the last of which he first divides into four and deposits to the north of the fire. In the middle of the day, after the carrying forth of the fire, the mdrjaliya fire is made
cast, he mutters the parimiddak japah, vig ayur vilvayur vilvam ayur chy evi hindropeht wiSvatha vidi maghavan vidi iti (cf. above, p. 263), after which he adores the several members of the fire altar conceived in human form (XVH, 12, 6-13,6). For the Parimads themselves, cf, my Sankhdyana At anyuka, p. 4; Eggcling, S. B.£., XLI, 288, n. 2, and for the meaning of mad, Lanman in Whitney’s 7yanslation of Atharvaveda, p. 158. The Hotr pocs north to the Agnidh’s fire. (For Agnidh, cf. Oldenberg, S. 2. £., XLVI, 189, and Macdonell, Vedic Grammar, p. 18, n, 6.)
” O1 ‘may they aid me’, as Sadyana takes it. He thinks Purvahitauw is an epithet of Dyivaprthivi or Afit dvarunan,
- Sdyana explains this by the list in Taittiriya Aranyaka, I, 7, @rogo bhrajah patarah patangah | svarnaro pyotisiman vibhdsah \ le asmai sarve divam Glapanti | This may be tight, otherwise one might expect it to mean the seven Adityas. No doubt the seven Adityas set the modcl to the later theory of seven suns, whose names are variously given (ef. seven Rsis, seven Hlotrs, seven sounds, &c., Oldenberg, S. 2. £., XLVI, 225); see Visnu Purana, VI, 2; Hopkins, Great Epic of (ndia, p. 478. Rajendralala reads in the text ad aut, which 1s ceitanly wrongly accented and scems not quite as likely as mzinu in view of the an elsewhere used, The Taittiiiya Brihmana, II, 5, 8, 2 has: dw (vendo madatu dnu Brhaspdlth \ duu Sdmo dnv Agniry avit \ duu tod viive devd avantu \ dau saptd rigdno yd utdbhisthtih \ duu tod Mitrdvdrundy thdvatim \ dau dyduiprthivi visvdlambhit \ stiryo dhobhir duu tvdvatu candrdmad ndksatrair duu tvivatu \ Note the different reading zd abhtstktdh. The text appears from Bloomfield, Vedic Concordance, p. 973%, to occur in Kathaka Samhita, XXXVIT, gd, which has (gc) siiryo "hobhir anu tvavatu, confuming manu against Mitra’s med 21 (which is followed in the Concordance, p. 1028”), and (9 b) aun Somo anv Agnir avit, and (g a) ant tvendro madaty anu Brhaspatsh, thus presenting only one line as against the two lines of the Aranyaka and the Brahmana, In the next verse yé agnijihod utd vd ydjatrih is a tag found in RV., VI, 52, 13c, and in the other Samhitas (Bloomfield, p. 795»); the other three Adidas seem as yet unparalleled. The scrics of prose Mantras below is also (sce Index IT) unique.
Jn the middle of the sadas and the kawirdhanas there is a space from north to south. The dgnidhriya altar is at the north, the marjiliya at the south. With caturgrhitam, ajyam must be understood, sce Apastamba, Yajiiaparibhasa, 195 (.S. 8. 7, XXX, 341); cf. calurgrhitena juhott, Vaittiriya Aranyaka, V,2; catu: Srhitds tisra ajydhutir, Aitareya Brahma ha, VIII, 10, 9, °erhitam, VII, 21, but the construction is very awkward. Throughout the terms daksina and utfara are ambiguous. For the sadas the priests’ tent, cf, Satapatha Brahmana, MIT, 5, 3, 5, and Kpgeling’s note.
to kindle.* (The offering is made in it) when it is covered up, and either to the east, the north, or the north-east side. (The verses used are as follows) :— ‘May I become unassailable like fire; may I become firmly rooted like
the earth writ ‘May I become unapproachable™ like the sky; may I become unassailable
like the heaven 200 ‘May I become without a superior like the sun; may I become renewcd like
the moon it3 1 ‘May I become renewed like mind; may I be multiplied like the wind"’ 4 4
‘May I become one’s own like the day*; and dear like night 5 1
‘May I become born again like kine; may I become glorious ™ like a pair 1 61t ‘Mine be the flavour of water and the form of plants 7 0
‘May I become widespreading * like food, and lordly hike the sacrifice 8 I ‘May I become like the Brahmin in the world, and like the Ksatnya for
prospelity it9 ul ‘When, O Agni, this assembly is gathered (RV., X, 11, 8)" wroWw
13 The idea seems to be that the fire is kept in from the time it is lighted on the medrzaliya altar but is now ‘wakened’, f/radjrtd in this use is first found in the Srauta Sutras, Speyer, Vedische und Sanskrit-Syntax, § 112,
4 ‘The attraction of amzdpyam is cuious, but is paralleled in RV., I, 65, 5: fustir nd ranva ksitir nd prihvi girtr nd bhigmd (Oldenberg, S.B.E., XLVI, 56), and below, mana tudpurvam, annam iva vibhu, gava iva punarbhuvah, and in the case of the verb, RV., V, 25, 8: dyumanto arcayo gravvocyate brhat, Oldenberg, S, 2.7, XLVI, 417. Cf. also ‘Taittiriya Aranyaka, VIIT, 6; Weber, /ad. Stud, ITI, 221, n, For a scrics of words with dhiiydsam, cf. Jaimintya Upanisad Brahmana, LT, 20 and 21.
18 yathé mana uttarottaram abhivrddhikinksayd prayatamanaye sat tatlatphalapraplya nittanam riipam pratipadyate . . . yatha viyur asadhadimase samudrativadidese va svayam uttarottaribhivrddhyd sanghariipo bhavaté (Oayana).
16 Siyana renders svam as wealth. The day gives wealth by permitting mercantile operations, Emendation to svar is easy but improbable. Cf. the curious svah m RV., 1, 77, 5 (Oldenberg, S. BV E., XLVI, $8), yaksam iva, Gobhila Grhya Sutra, HT, 4, 28; Geldner, Vedische Studien, IlI, 140. Night gives rest to the weary (Siyana); note priyo not priya.
17 This must be the sense though the expression maricayah, ‘glories,’ is curious. Kine have offspring yearly, and pairs (e.g. Uma and Mahebvaia, Lakomi and Narayana) are glorious (Sayana). .
The reading width is certain, but both Rajendralila and the Anandatrama edition 1ead in the commentary vidhuh, and Sayana may have so read, but this is not necessary. For a converse case, cf. V, 2,1, when Kayendralala reads vase for vasuh. The next Mantra offers considerable difficulty. S&yana renders as the Brahmin in the world and ksatranm rdjyam gsapisvadisriyam adhipatih, apparently taking {rviydm as a gemitive (cf. Whitney, Sanskrit Grammar, §§ 349,351). But the parallchsm of the sentence calls urgently for a locative which gives fair sense, ‘in point of wealth.’ The speaker desires (a) renown, (b) wealth. Only the exact force of the locative varics in the twa cases.
% The last oblation is accompanicd by a RV. verse.
268 AITAREYA ARANYAKA V,1,1-
(In this stanza) the three words a/ra, wibhajitha, and vitha are not in accordance with the Reveda text.”
Standing there he worships the sun,” turning so as to keep his right side towards it as it turns, with these verses, omitting the cries of szdhd, and with the verse, ‘Come hither, this is sweet, this is sweet. Drink this bitter draught. This is swect, this is sweet.’ He then instructs the maidscrvants,® who carry full pitchers, six in front, three behind, (saying), ‘ Walk three times from left to right round this altar and this pitcher of water, smiling your right thighs with your right hands, and saying, “Come hither, this is sweet, this is swect.” ’
” This must mean that in the rite the RV. verse is to be altered by reading in pide 3, ratnd cilra wibhazitha svadhivah for ratni ca vad vibhazisi, and in pdda 4, bhigam no atra wasumantam vitha for vitdt, Siyana adds that these alterations are Improper, just as the alteration vidheh for vrdhatu in Brhaspatir no havisd vrdhitt, Taittirlya Samhita, I, 2, 2, 1; VI, 1, 2, 3; Maitrayani Samhita, I, 2, 2; IIT, 6,4. Thev.l. isnot in Bloomfield, But this is not implied in the Aranyaka. ‘The verse occurs in Atharvaveda, XVITI, 1, 26, and Maitrayani Samhita, 1V, 14, 75, but in neither place so altered. Bloomfield (Vedic Concordance, pp. 43°, 749°) also can meicly quote Sayaua’s view, Perhaps the Baskala Sikha is meant. A different case occurs in IV: S/adram dhdnasya sétdye havimahe when havdmahe is added (as in Maha. Aiayana Upanisad, 7, cited by Bloomfield, Vedte Concordane, p- 210") to the first three woids which are found in RV., VILL, 3,54. But the Mabanimni verses are not part of the RV. and their occurrence is not parallel to this remarkable case.
“| ‘This is done later in the Sankhayana Aranyaka, I, 5, where the words are almost identical, atratva tisthann addityam upatisthate. The Mantra is quite different, see Srauta Siitra, NVI, 13,9, 10. For the following, sce my Saéhdyana Aranyaka, pp. 76 sq.
“ The offerings are accompanied as usual by the cry sudhd. These are omitted. For the rule, cf. Apastamba, Yajiiaparibhasa, 87 (S. B.., XXX, 339).
" Cf, Sinkhdyana Srauta Sitra, XVII, 14, where apparently deliberately the direction is from right to left (apradaksinam), though the words said are alike, hat mahé 3 ¢dam madhu tdam madhu. The dance is clearly a rain and vegetation spell, cf. Fainell, Cults of the Grech States, III, 103. These and the other ceremonics are all mentioned in the other parallel passages, Lityayana Srauta Sitra, IJI, 10-12; IV, 1-3; Tandya Brihmana, V, 5,6; Kathaka, XXXIV, 5; Kitydyana Srauta Sitra, XTTF, 3; Taittiriya Samhita, VII, 5,9 and 10; Taittiriya Brahmana, I, 2,6, 7. These versions differ in many details; the most important rite which is mentioned in neither of the Revedic works is the struggle of an Arya and a Sadia for a round skin, which represents the sun (cf, Oldenbeip, Religion des Veda, pp. 444, 506; Usener, lichiv fi Religionswissensihaft, 1904, PP. 297 sq.). It is noteworthy that in Lityayana, LV, 3, 18, where the words repeated are like those in Sankhayana the form vadatyah also occuis, So Drahyayana ; Taittiviya Samhita, VIT, 5, 10, has gdyantyah. The dircetion there is also pradaksinam, After the cight wya libations in the dgnidhriya fire, according to the Saikhayana Aranyaka, 1, 4, come the parimads. They are twenty-five in number and are followed by seven sfofriyas named ditgtrasa siman, bhittechadam siman, krofa, anukrosa, payas, arka, and arkapuspa. The Satapatha Braihmana, X, 1, 2, 8; 9, contains a somewhat parallel version, sce Epgeling, §. 2. 4., XLII, 288, n. 2, and thus again (cf. Introd., p. 36) agrecs with the Sankhayana against the Aitareya, These sdmans are called devachandimsi, Sainkhayana, ee and are followed by jafas. ‘Then comes an adoiation of the members of the fire (see here V,14, 2), and of the sun, and the Hoty declares that the ‘great one has united with the great
- ‘When the singing of the sfofra has been requested, then do ye cast down the water in three places, on the northern altar, on the marjaliya altar, and the rest within the enclosure.’? Having gone away so as to keep the marjaliya fire on his right,’ he stands before the sacrificial post in front of the fire, with face to the west, and worships the head of the fire with the words, ‘ Honour to the Gayatra which is thy head:’ then, returning by the way he came,’ with face to the north, he worships the light side of the fire with the words, ‘ Honour to the Rathantara which is thy right side.’ Then passing to the west of the tail of the fire,* with face to the east, he worships the left side of the fire with the words, ‘Honour to the Brhat which is thy left side’ Then on the west®
one’, i.e. Agni with Prthivi, ‘the god with the goddess,’ i.e, Vayu with Antariksa, ‘Brahman (neut.) with Brahmani’ (see Introd., p, 68, n. 1), i.e. Aditya with Dyaus. On this follows (I, 6) a Visvamitra legend (cf. Aitarey If, 2, 3) to explain these identifications. For the use of wpa + A sthad, cf. the famous passage in the Mahabhisya, I, 3, 25 (Weber, /uad. Stud., XIII, 480, 481), where an ape upati'sthaté to warm himself, but a man wfatisthate in reverence.
- For antarvedi, cf. Aitareya Brihmana, VII, 33,13 enxtahpuridht, Brhaddevata, VU, 98 ; Wackernagel, AMtindische Grammatik, 1, 312. Vhis Welongs of course to the end of the preceding Khanda, and it is difficult to see why it has been separated in Sayana’s text. utlare marzaliya means the dynidhriya fire, which was used for the same purpose.
- This describes the worship of the fire altar in its simplest bird shape, head, two wings, tal, and body. In Sankhdyana Srauta Siitra, AVIT, 13, the sdmans and the order differ, being (1) farvardha with Giyatra, (2) right side with Rathantara, (3) left side with Brhat, p, madhya with Vamadevya, (5) tail with Yayhayajiiya. Cf. Satapatha Brahmana, IX, 1,
2,35 and 39; X, 1, 2,8, and Kygeling’s summary (based on this passage and Sankh. lyana), SB. E., XLILI, 283, n.3 latyayans Srauta Stra, IJ, 11, 3, wheie as here the body is placed last, bat which agrees as to the sdmans with Saikhayana and also with Drahyayana, and in which the sprinkling of water in three parts also occurs. The Simans referred to will be found as follows, gdyatram in triuyt stoma, Samaveda, U1, 146-148; 263-265; 800-802 (or II, 8, 4, see SL, XLIU, 178); rathanfaram in patadasa stoma, ibid. 1, 30, 313 deka in apnntite stoma, bide 11,159,160; rajanam in parcavimsa stoma, ibid., I, 833-835; bhadra in ckhavimfsa stoma, ibia:, II, 460-462. For the Samans ef. IT, 3, 4. For a drawing of the agnifsetra see Weber, Jad. Stud., XIII, 235.
- He had gone from the mdrjalzya in the south to the east side of the e/ydégnz and he now returns to the south. Aa/hantara is unusual, but it is supported by all the MSS. Latyayana anc Sankhayana have rathantardya.
- It is not clear why he should not go round to the north, but all that is done is to go to the end of the west or tail side, when looking east, along the left side, he utters the Mantra.
§ pascal may simply mean ‘next ’, or, as Sayana takes it, refer to the place where the TIotr stands. Apparently the difference between this and his former position is that he stands directly bchind the tail, instead of gomg past tt. This account of his movements corresponds on the whole with that or the ceremony of the Satarudriya, which has analogies to the Mahavrata (Satapatha Brahmana, IX, 1, 1, 44). In it, according to the Satapatha, EX ly 25 35.895 the Samans, (1) gdyatram, (a) Plan oe: (3) o7 at, (4) Vamadevyam, (5) Si mayen diy, and (6) Prayipatihydaya, correspond to (1) head, (2) right wing, (3) left wing, (4) body, (5) tail, (6) heart; according to Latyadyana, I, 5,11, which very closely follows the order of
270 AITAREYA ARANYAKA V, 1, 2-
of the fire, with face to the east, he worships the tail with the words, ‘ Honour to the Bhadra which is thy tail and thy support.’ Then on the south of the tail he worships the body with the words, ‘IIonour to the Rajana which is thy body.’ ;
- He returns to the scat as he went.) The swing has already been made ready.” Having cleansed the two posts, the ropes, and the cross-beam, and having taken them by the road called frtha,? having gone round to the left the Agnidh’s altar,‘ (having brought them within) the seat by the east door (he places the implements *) to the left of all the altars. The planks of the swing are made of udumbara or of palésa, or of both. There should be three planks worked on both sides, or two, and a like number of sharp-pointed sticks, The
movements in this Aitareya passage, the (1) gdyatram, (2) rathantaram, (3) brhat, (4) yajadyyniyam, (§) Vimadevya, and (6) Prapdpatihrdaya, correspond to (1) head, (2) mght side, (3) left side, (4) tail, (5) right arm-pit, and (6) left arm-pit. Cf. also the elaborate ceremonial of the parimiddah at the Mahivrata as described in Satapatha, Nyil}2520% Sankhayana Aranyaka, U, 4 (with Friedlander’s note, p. 37); and the similar use after the beginning of the pritha stotra of the parimddah (prina, apdna, vratapaksau, Prajipater hrdaya, Vasisthasya nthava, sattrasyardht, Sloka and anuiloka, ydma, dyus, navastobha, rsyasya sdman) in the worship of the paits of the altar in ‘Tandya Brahmana, V, 4, 1-13; Lityayana Srauta Siitra, III, 9, Ts.; Taittiriya Brihmana, IJ, 2, 6,5. In the Mahiavrata Siman the parts of the bird are head, right wing, left wing, tail, and trunk only (Eggeling, S.2.2., XLII, xxvii), The whole conception is clearly borrowed (cf. Introd., p. 50) from the altar in the Agnicayana which gave origin to the mystic doctrines of the Adhvaryus (sce especially creat Thahmana, VI-X), and of which the Mahavrata is an adaptation by the Hotrs. In Vajasaneyi Samhita, XII, 4, the ¢rzzvy¢ is the head, the gdyatram the eyes, drhat and rathantaram the wings, the hymn the soul, the ya/érsz the name, the metres the limbs, the Viimaderyam the body, the yasAdyajniyam the tail. For the relation of sdman and words, cf. Olenberg, 4. DM. G. XXXVITT, 439 9qq., 464 sq. 3 Winternitz, Gesch. der tudisch. Litt., 1, 143 $q., and sce Hggeling, S. 7. £., XLII, 180, n. 2; Weber, Ziad. Stud., X11, 276 sq. The Vamadevya is based on Sdimaveda, IT, 32, 33; the Yajiiayajniya on Simaveda, IT, 53, 54.
" He comes back to the seat near the mdrgdliya fire, which he left to worship the citya altar. The expression occurs several times in the Srauta Sitra. For the cight altars see Iggeling, S.2.#., XXVI, 148, n. 4 and the plan on p. 475, followed by Caland and Henry, L'Agmuistoma; Willebrandt, Meu- und Vollmondsopfer, p. 191,
? By the Adhvaryus. Cf. Aitarcya Brahmana, VII, 32.
5 This is the name of the passage between the w/hava and cdtud/a, Sankhayana Srauta Sitia, V,15, 3, &c.; Maitrayant Samhita, III, 8, 10. ‘Phe action is rendered intelligible by a glance at the plan in Eggeling.
- The fart of parivrajya must refer to circumambulation. The meaning of the phrase is probably given by Sankhdyana Siauta Siittra, ANVIL, 11, 4, prurvayd dvardgnidhram prapadyotlavenagnidhriyam dhisnyam paryetya, though the pir vayd dedra here is otherwise apphed. The idea is, he goes round the altar from right to left, probably. Cf. also ibid, Vy, 14. The sentence is so elliptical as to be unintelligible without Sayana’'s prazvefya. Sankhayana, AVIT, 7, 11, is much more simple.
- The verb must be gathered from atyddadhaté below ; strictly speaking the next sentences are parenthetical and this sentence is continuous with dakstuottare sthiine nikhaya,
Vii TRANSLATION AND NOTES 271
swing should be a yard in size from east to west, its cross breadth should be a yard less a hand; the points of its (planks) should be to the north, and they should be fastened together by sticks with their points east. Having inserted the posts in the earth to the north and south, around the seat of the Hotr, he spreads the cross-beam over them so that it is ona level with the worker’s face.* Toles are (bored) in the corners of the planks of the swing. THe fastens the planks above by means of the ropes, the right one on the south, the left on the north.? The ropes should be of dardha grass, and with thrce strands,’ one rope to
. © Inthe Sankhiyana Srauta Siitra, XVII, ro, 7 and 8, the height is measured by the head of the Hotr, or if he is small his outstretched arms. Thbid., 4, 6, shows that both the planks and the cross-beam have the points north. For the construction with Aarti dependent on asya’, cf, Whitney, Savshi tt Grammar, § 1316. Speijer (Vedische und Sanshkrit-Syntax, § 113) gives many classical examples. For aéAivah with accus., cf. Delbruck, Aldindische Syntax, p. 183. It is found in Mantra, but more often in Brahmana, Speier, Vedische und Sanshrit- Syntax, § 88. For utfarena with accus, cf. Gaedicke, Der Accusativ tn Veda, pp. 107 sq. 3 see Liebich, esz. Meitr., XT, 284. Delbruck and Gacdicke seem right in explaining the use as derived from the accus. with autdr and antard. Whitney, Sanskrit Grammar, § 273, offers no explanation. In V, 1, 1, we find eflaralo 'gneh; in V, 1, 2, daksinatah puchasya with the more natutal adnominal genitive. But in V, 1, 2, a@favena has the accus. In Sankhiyana Aranyaka, VII, 3, an¢arena has the gen.; in the Sitra, theacc. ‘Ihe measures are dubious, see Ifopkins, 7, 4. 0.5., XXIUT, 141.
7 The Sankhayana Srauta Sitra, XVII, 10, 14, 15, explains that the right rope is tied to the north of the south post, the left to the south of the north post, i.e. inside the posts, just as in a modern swing. ‘The point of view is of course facing east, with the south en the right and north on the left.
® The use of ¢réiguve and drzgune with different senses of guva is awkward, but appears clearly so meant. Sayana points out that the rope as doubled would be 23 fathoms in length, of which only a yaid would be used by the rope passing under the plank (above tsumdtrah prin prenkhah). There would thas be plenty of 1ope available for the tying, as the top was only a man’s height or less. Sayana takes savyadaksine as ‘inclining to the left and right’, i.e. the ropes should not go straight up. The only obscure point in this description of the tying on of the seat of the swing to the cross-bcam is pradakstxam, since it is not at first sight obvious how this applies to the act of fastening ropes. It apparently must mean that after the rope has been passed under the seat of the swing the one end is rolled round the cross-beain slanting to the right, the other (on the opposite side, of course *) also slanting to the right and the ends then are ticd across. Provided there was sufficient friction to keep the ropes fiom slipping this would seem to give a substantial knot (cf. szstarkya). If this is so, we cannot accept Siyana's theory of swvyadaks7ze and must fall back cither on the view that the word incans meicly left (hand) rope and right (hand) rope, or take the epithet
- It is very unlikely that both ends of the rope should have been brought to the same side of the cross-beam. In that case pradudsinam would be rather less than more m point. Speijer (Fedische und Sanskrit-Syntax, § 106, n.) points out that adjective dvandvas are not unknown even in Sanskrit (cf. his Swashks2l-Syntax, § 208), and (p. 32, n. 1) argues from Panini, VI, 2, 38, when efjdadesa is given as a dvamdea that the grammarians recognized such types. He (§ 107) gives classical examples of distributive dvamdous.
272 AITAREYA ARANYAKA Vcinge
the left, one to the right, and five fathoms long, and should be folded double. Then folding (cach end) thrice (to the right) round the cross-beam he makes a knot on the top, which can only be untied by twisting. They support the posts so as to be steady by means of branches and brushwood. The swing should be four fingers or a hand distant from the ground." On the right it may be somewhat higher or level. It should be a foot from the altar.
- When' the swing has been put in position, the Hotr taking a lute of udumbara wood, with a hundred strings, in both hands, strikes it,? beginning from the lower side, as one does an ordinary lute’ The different notes of the lute he should produce in turn by the seven metres,‘ each with four (syllables)
as applying to each rope and as meaning, ‘with strands coiled from left to right.’ Cf. perhaps the eqnally obscure passage, Apastamba Yajiiaparibhasa, 60, 61 (S. 4B. ., XXX, 331, where Max Muller says, ‘The exact process here intended is not quite clear, The ropes seem to have been made of vegetable fibres. See Katy., I, 3, 15-17’). If sawyadadhsine =left and right, cf. for the use of the dvandva, Wackernagel, Altindische Grammatih, I, i, 160, who cites Atharvaveda, XII, 1, 28: padbhydm daksinasavyadbhydm ; Taittiriya Brahmana, I, 5, 10, 1: suvarnarajatdbhyam kutibhyam. The different order of words, suvyadaksina, is in accordance with the usual rule as to number of syllables determining the order of the numbers of their coinpounds, Wackernagel, II, i, 166.
- Sayana explains that they fill up the holes in which are placed the feet of the posts with dust, which is not thrown in by hand but by branches and dysis, ‘This, however, is quite unnecessary. Biushwood would be a much better material for strengthening the hold of a post. He defines dys7 as truavallitalapatravenudalidihir nirmitd alpakatavisesih. ‘The
swing was obviously shaped like this [VY]
© ‘The distance according to Sinkhayana should be a pradeSa, XVII, 10, 13. Ibid., XVI, 1, discusses the planks; 2, the ropes and dsandi; 3, the lute; 4, the drums; 5, 6, 7, the other accessories and the preliminary steps, in great order and detail. Cf. Latyayana Srauta Sitra, if, 12.
1 There are similar passages in the Tandya Brihmana, V, 5, 4sq., and Lityayana Srauta Siitra, II], 12,8; IV, 1, besides in the Sinkhayana Srauta Sutra, XVI, 33.15, Io sq. Sayana points out that the Hotr is now seated to the west of the swmg. The exact words as to the lute do not occur in Sankhayana, but it is claborately described, XVII, 3.
- Sayana renders merely, ‘he should hold it on his left side like a lute.’ But the idea is perhaps rather that he strikes one string after another, ascending in the scale, beginning from below and ascending, «tlaratah, cf. ardhvam below and Agnisvimin on Lityiyana Srauta Siitra, PVs 4134:
- So Sayana on RV.,, I, 85, 10, where he similarly explains the phrase vdnzam dhamantah used of the Maruts, cf. III, 2,5, n. 1; Benfey (Sdmaveda, Glossar, p.169) takes vana there as flute, and Zimmer (Alindisches Leben, p. 289) follows him. Max Maller (A/farut Hymus, pp- 120, 121) preferred to see in it meiely ‘voice’. For udihamz, cf. Wackermagel, Adfandische Grammatth, 1, ga, who considers # here an ablaut of #. Panini restricts its use to Atmanepada, but Katydyana allows Parasmaipada with a prefix as here (Liebich, Panini, p. 84).
- i.e. he plays notes corresponding to verses composed in these metres. The four morc are, Sayana says, ztrds, duipadd, atichandas, and chando’ntaram. If this last be omitted ten are got. But despite its use elsewhere, e. g., Satapatha Brahmana, X, J, 2, 8, it must surely
over, or with ten. (He should say), ‘I produce thee with the gdyatr?: metre. I produce thee with the anustubh metre. I produce thee with the uws#7h metre. I produce thee with the drhafi metre. I produce thee with the pankit metre. I produce thee with the /ristubh metre. I produce thee with the jaga/i metre. I produce thee with the ord metre. I produce thee with the dvipada metre. I produce thee with the achandas metre.’ Having gone through the metres according to the series of notes, he strikes the lute thrice, beginning from the foot with a branch of udumbara wood, fresh and still leafy, using the foot of it, (to the words), ‘For up-breathing I strike thee, for down-breathing I strike thee, for cross-breathing I strike thee.’ But he should not say, ‘I strike thee,’ for other desires.” Then he hands over to the Saman singers the lute with the branch.* Ie places his two hands on the back plank (with the words), ‘For creatures thee (I touch),’ and pushes the swing to the east (with the words), ‘Swing forward like the breath,’ crosswise? (with the words), ‘Swing crosswise for cross-breathing,’ and back to himself (with the words), ‘Swing hke backbreathing.’ IIe repeats the words dAz2, bhuvah, and svar® He then pushes the swing to the cast® (with the words), ‘For breath I push thee,’ crosswise (with the words), ‘For cross-breathing I push thee,’ and back to himself (with the words), ‘For down-breathing I push thee.’ (With the words), ‘May the Vasus mount thee with the gayafrt metre, [ mount after them,’ he places his elbows on the back plank.!° Then he should touch the front plank with his
mean, cach metre has four more syllables than its predecessor, viz. 24, 28, 33, &c., and so Sadyana takes it on Aitareya Brahmana, VITT, 6, 6.
- No doubt, as Sayana says, a reference to a practice of other Sakhis, but not to the Sankhayana Aranyaka or Srauta Satra. For the words audumbaryd, &e, cf. audumbaryardraya Sakhayd sapalasayd in Aitareya Brihmana, VIII, 13. For the construction, cf. the acc. of whole and part, «g. AV., V, 8, 9 (cited by Speier, Vedische und Sanskrit-Syntax, § 20; Delbruck, Ferrel. Synt., 1, 385): enam-marmant vidhya, when, however, according to Whitney, Translation of Atharvaveda, the reading should be marmanti, loc., though marmdént appears also in the Ajmur edition, samvat 1954. Somewhat analogous cases appear in Spcijer, § 83; Gaedicke, Der Accusatin, p- 268. Or mitladefena may refer to the lute.
© In Sankhayana it is the Udgatr who has throughout to deal with the lute.
" Clearly the vydua is a breath at right angles to prdva and afdna. This is an unusual conception of it, and is not mentioned in Deussen, Philosophie der Upanishads, yp. 252; BoE op.2 79.
- Sayana says that the repetition of these three words denotes a desire that the three worlds be established by the threefold moving of the swing. They are used in Latydyana, IV, 1, 4, in connexion with the playing of the lute. Cf. also Wackernagel, Altindi's: he Grammatik, 1, 339; Oldenberg, Religron des Veda, p. 432, n.; Wintemnitz, Gesch, der indisch. Litt., 1, 163.
° The eva denotes that the action is as before, only the verses being different (Sdyana),
10 In Sankhayana, XVIT, 16, he touches the swing with his breast and then alternately he puts his right and left side over with Mantras almost identical with those here, save that arko’s? is prefixed, and each ends with a dative rijyiuya, &c. He then plants his two feet to the east.
KEITH oe
274 AITAREYA ARANYAKA . V.4=
hands separately,'!' hke a serpent about to creep. He should touch the middle plank with his chin, or if there are two" the point of joining of the two. (With the words), ‘May the Rudras mount thee with the /rzs/udh metre, I mount after them,’ he lays his right thigh’* (over the seat). (With the words), ‘May the Adityas mount thee with the jaga/? metre, I mount after them,’ (he lays) his Jeft thigh. (With the words), ‘May the All-gods mount thee with the anustubh metre, I mount after them, he mounts (the swing). To the west of his own altar he places his right foot pointing to the cast, and then his left. If the former is tired, then the latter; if the latter, then the former. But the two together must never be off the ground. The Hotrakas sit down on bundles of grass, and so docs the Brahman priest. The Udgitr sits on a stool of wdumbara wood. If he has to leave for any absolutely necessary action, then having set one to guard, he descends towards the east, and having carried out the exact business he
Then he sits crosswise on the swing and touches the back of it with the Mantra, Prayipatts tua ohatu vayuh prenkhayatu, ‘This act is peceded and followed by three expirations and three inspirations. The Mantras of the Udgatr in mounting his seat in Latyayana Srauta Sitra, IIT, 13, 8, are like those in Sankhayana, omitting arko ’s?, but Latyayana, III, 12, 9, permits them to be reduced to simply gayatrena tod chandasirohimi, &c. In Tatyayana the verses are said by the Udgatr. Ibid., to-12, Gautama adds a fifth stoma with zvainijena, DhinamjJayya has four, and Sandilya uly three.
4 The Anandasrama edition reads yathd hi, which is nonsense. The reading of Rajendralala is that clearly of Sdyana, who takes the point of comparison to lie in the fact that he raises his hands as a snake about to creep raises its head. Mand must be an adverb meaning ‘ separately *, It might possibly be suggested that it meant here ‘without’, a sense ascribed by Panini, II, 3, 32, but even then the comparison with the snake would aa little point. For the use of mdr, cf. Saikhayana Srauta Sitra, XVI, 7,8; 10; XVII, 3, 8; Latydyana Srauta Satra, Ill, 3, 9 (= Kityayana Srauta Sitra, XII, 2,8): nadnd papakrtya; Agvalayana Grhya Sitra, I, 3, 10: nand pi satt daivate; Mainava Give sitra, Il, 18, and other passages in Bloomfield, Vedic Concordance, p- 545". For a similar metaphor, cf. Aivalayana Srauta Satra, VI, 6, 5: sania fakunir utpatisyan.
na There may be two or three, V, 1, 3. They are fastened by the saezs,
an Sankhayana Srauta Sitra, XVII, 16,1, occurs, dakstuam bhagum atmano tiharan, where Govinda explains by hy dayit pr thak hkurvan, but Sayana here talks of prenkharohanam, and the sense requires the meaning ‘lays over’ ; which j is probably meant also in the éankhayana: passage, as pointed out by Friedlander on Sankhayana Aranyaka, I, 7. Cf. Introd. , p. 97.
14 The same scries of gods and metres occurs in the Vainsaneyi Samhita, XI, 60, 65; Taittiriya Samhita, IV, 1, 5; Maitrayani Samhita, IT, 7,6; Tandya Mahabrahmiana, VII,6; Sankhayana Aranyaka, XI, 8. Cf. Satapatha Brahmana, VL 5, 3 (aguicayana), X, 4,17, ena see Weber, ind, Stud., XIII, 268, and cf. the Rijasiya verses, Aitareya Brahmana, VIII, 6, 1-4.
15 The exact sense of this is taken by Sadyana to be that the feet are to he used alternately, and this seems correct, though it is not said exactly that the two cannot ever be both on the ground at once, They must not be both off the ground, cf. 1,2, 4. For the gen. with Aasedt, cf. Aitareya Riahmana, VIII, 10, 9: etya grhan pasedd grhasyagner upacistayanvarabdhaya rtoig antatah kamsena caturgrhitas lisra djyahutir aindrif prapadam juhoti. This corrects Speijer’s remark (Vedssche und Sanskrit-Syntax, § 83), followed by Delbruck, Verg/. Synt., 1, 743, that pafcat is not so found before the Srauta Sitras.
should mount again in the manner above set forth, omitting the utterance (of bhi, bhuvah, and svar)."
- He instructs the Prastotr, ‘In the pafcaviméa stoma proclaim the first pratthara when cither three verses remain to be said, or two and a half! or twelve and a half.’ Jatiikarnya holds that this should be done when there remain twelve and a half verscs. When the Prastotr has spoken, he repeats? (the verse), ‘Thou art a bird with fair wings, I shall speak forth this word, which will declare much,’ fare far, produce much, gain much, effect more than much,
46 Sayana takes ajapaya vrté as the form. It may equally be ajupayd dorta, aurt being more usual in this sense, as in Manava Grhya Sutra, II, 4, 2; 9, 8; Aévaliyana Srauta Sitra, V, 11, 43 5, &c.; ef. Weber, Jud. Stud., V, 410. If avasyakarmine is read the sense must be, ‘If he should go for (to serve) some one who has something he must do on hand,’ At first sight this seems easier, but 1f °Aerm7ne had been original it would hardly have been changed to £aymane, a less obvious constiuction, while the reverse of this process would be not unnatural. If °karmine is read, see for the formation which is rare in early texts, Wackernagel, Al¢indische Grammatrk, Il, i, 121,142, For the dat., cf. Gaedicke, Der Accusativ im Veda, p-1353; Delbruck, Vergl. Synt., 1,177, 301.
- So Sayana explains ardhatrtiydsu, The pratihira is repeated five times usually before the last pada of the verse, cf. Hillebrandt, A’eéeal-Litteratur, p. 100 and reff. For the impeiative in “/a/, signifying an action to be carried out after something else, cf. Delbruck, Altindt sche Syntax, p. 363; Whitney, Sanskrit Grammar, §§ 570, 571. ‘Khe dictum of Whitney that the benedictive sense of the imperative in 4¢¢ was not exemplified, can only be supported on a very narrow interpretation of the word ‘ benedictive’, not merely for elassical Sanskrit (where it occurs often in Jaina Kavya texts) but also for Vedic. E. g. in RV., III, 22,2: dene ut pagya brhatabht riydsam no neta bhavatad dnu dyin, it is surely absurd to take dhavatil as Imperative, as does Oldenberg (9.4.4, XLVI, 288); similarly in Whitney's own example from RV. : yad tirdhuds stha drdvinehd dhattat, “mayst’ is clearly the sense, andl ‘may’ he himself uses in translating the example from the MBh., éhazin prasddam khurutdt, Probably, therefore, in denying the “benedictive ’ sense, Whitney refers to that word in the narrowest sense of a blessing pronounced by some person who in the ordinary view is entitled to bless. This is so far borne out by the fact that Panini, III, 1, 50 (@f7sz ca) is explained by the Siddhantakaumudi (following the Kasika Vrtti) as dsth prayoktur dharmah \ afasituh pitrader tyam uktth\ Jn these cases the benedictive is regularly used in Sanskrit, e.g. fat Aim anyad d$dsmahe kevalam viraprasuyd bhiyah (Vikramorvasi), or the king’s formal df7h, e. g. dhalpantam ca bhiyal samupacitasukhak samgamo sayanandm (Ratnavali), or the imperative (e.g. in the verse from the Ratnavali just cited in fact three imperatives occur), but in the early language at any rate J can find no certain example of -¢a¢ so used. But the distinction between a wish and a blessing is evanescent.
) The Sankhayana Aranyaka, I, 8, and Srauta Sitra, XVII, 17, give the Mantras in reverse order, and omit the whthavirydnt. For suparno’st garutmin see Vajasaneyi Samlnta, XII, 4; Sankhayana identifies this with p-dna, but sce my Sankhdyana Aranyaka, p. 77, n. 6.
- Sayana inteiprets these epithets very inadequately, but it is most probable that they are all genuine including svar vadisyantim, which has least MS. authority. The Anandaérama edition considers Sayana’s text defective, but most probably he regarded some of the epithets as obvious, though perhaps he had not svar vadisyantim, J.atyayana has only after vadisydmit: bahu Rartsyantim bahu karisyan svar gamaytsyantim svar gamaytsyan mantiman yajamandn, see lV, 2,10. So also Drahyayana. Sankhayana A.anyaka recognizes bahu Rarisyantim bahor bhityah kartsyantim svar gamisyantim svar iman yajaminan vaksyantim only, which resembles
T 2
276 AITAREYA ARANYAKA V, 1, 5-
which goes to heaven, which will declare heaven, fare to heaven, produce heaven, gain heaven, carry this sacrifice to heaven, and carry the sacrificer, me, to heaven.’ The word ‘sacrificer’ applies only to one who has been consecrated, not to one not consecrated. In the case of a friend of his,» he should say ‘carries N. N. to heaven’, not ‘will carry’. He then repeats the ukthaviryas,° and, ‘ Breath (is united) with speech, may I be united with speech. Eye is united with mind, may I be united with mind. Hearing is united with the self, may I be united with the self. May I have greatness, glory, good fortune, enjoyment, the s/obha’ and the sfoma verse, sound, renown, prosperity, fame, and fruition.’
Latyayana’s version given above. The Srauta Sitra, XVII, 17, 1, has: premdm vacam vadisydmt bahu karisyantim bahu karisyan bahor bhiyah svar gamisyantim svar gamisyan. Bloomfield (Vedic Concordance, p. 642°) gives Latyayana and Sankbayana as having svaream, &c., instead of svar gam®, &c., but that this is quite wrong may be proved, nut only by its inhcrent improbability but also by Saukhiyana Aranyaka, I, 8 (the Aranyaka unluchily did not come to Bloomficld’s notice), where occurs svar Ay esa vig gamisyanti bhavatt; sec my note, F 4.4. S., 1908, p. 204.
‘i.e. not to the Hotr in an chika or ahina, but in a sattra. Cf. V, 3, 3, n. J, and TID: 2). Te.
- This seems to be the same. If so, this passage recognizes the performance for a friend against Sankhayana Aranyaka, I, 1; the case of an enemy 1s specially dealt with in that Aranyaka, 1, 8; admum being said. The future 1s not to be uscd, for the present is to be used to signify the immediate attainment of heaven (Sayana).
° The six Mantras, ghosdya tai, Mokiya tad, frnvate tvd, upasruvate tod, ahrutyat tad, GSsutdya tud, says Siyana. Though Sankhayana does not mention the wkthavirydnt here, they are frequently alluded to in the Srauta Sitra, VII, 9,6; 10, 15; 19, 253 20, 11, &ce. See Sayana’s list, Asvalayana Srauta Sutra, V, 9, 21; 10, 10; 14,16; 18, 23; 18, 13; 20, 8, and cf. Eggeling, S. 2. £., XXVI, 327. here is one for each of the Hotr’s Sastras.
” Sayana explains as the fruits of these parts of the Sdman. The omission of the verb may be compared with V, 2, 2,n.13. In Taittiriya Aranyaka, IV, 21, is may dhayi suviryam after a series of loc. Compare for the list, Saakhayana Srauta Siitra, V,1, 10: bhargant me voro bhadram me voco bhittam me vocah $riyam me voco yako me voo mayt bhargo mayt bhadram mayt bhitir mayt $rir mayt yasah, Scheftelowitz, Zur Stammbildung im den indo-gei mantschen Sprachen, takes bhargas as equal to ‘beauty’, quoting RV., 1,141, 1: d4f 2tthd tdd vdpuse dhiyt dariatém devdsya bhdrgah sthaso ydto jdnt; 111, 62,10; AV., XIX, 37, 1; VI, 69, 3; Satapatha Brahmana, V, 4, 5, 1, and comparing Old Slavonic d/iska/?, &c. These sentences it will be noted contain older forms of words and expressions than the ordinary Sitra form or the mere liturgical direction ; cf. Bloomfield, Vedse Concordance, p- vill, and V, 3, a, mn. 17. So wig devi somasya trpyatu and duham mahat in V, 3,2. A precise parallel is found in Taittiriya Aranyaka, IV, 11: sd ahdm dyusa \sdm pranéna \ sd vdreasa \ sd pdyasd \ sdm gaupatyéna\sdm riyds pdbsena\vy dsau, &c. Sankhayana Srauta Siitra, XVII, 17,1, has: sam wak prinena sam aham pranena, and sam caksur, &c. as in the Aitareya, but sam Srotvam, &c., it omits.
After stoma, Soka may well be ‘ verse’, or possibly ‘hymn of piaise’. Elsewhere it means, however, merely ‘fame’, e.g. Brhadaranyaka Upanipad, I, 4, 7 (Kanva), 18 (Madhyandina) : evdm kirtim Sidkam vindate, which appears to be the only Upanisadic passage with that sense (Jacob, Comordance, p. 940).
- Bhiyabhuktyor bhedo bhogyabhedena drastavyah (Sayana).
Having called® (to the Adhvaryu), he mutters the word ‘speech’. There are three calls" (for the Hotr), at the beginning of the Sastra, of the nevid, and of the concluding verse. The Adhvaryus"™ make sounds. On this day one! should give much food. They cause a warrior ™ to pierce a skin. They smite the earth drum, and women play lutes', There is intercourse of creatures,'® and & conversation between a student and a courtesan. The Udgatrs sing various Samans for the Niskevalya Sastra,’® the Hotr begins with the strophe of the Rajana Saman.”
- In Sankhayana Srauta Sitra, XVII, 12, 5, the aneyapa is: vagy ayur usvayur vifvam ayur ehy eva hindropeht visvatha mda maghavan vidi wt. The call is adhvaryo fomsavom, Aitareya Brahmana, III, 12, &c.; Sankhdyana Srauta Sitra, XVII, 17, 14. Garbe, Artual- Litteratur, pp. too-toa; Caland and Henry, L? Agnistoma, p. 232.
° Not, as in the frakyti, also with the anuriipas and dhayyds (Siyana).
“ Narayant? is little, if any, more than a simple verb. Cf. epic examples in Holtzmann, on Whitney’s Sanstkrit Grammar, §§ 1041, 1068; Speijer, Veaische und Sanshrit-S yntax, § 156; Sanskstt-Syntax, § 304. So in Pali and Prakrit, Muller, Palé Grammar, yp, 107. This is a preliminary to the beginning of the Sastra. Presumably the words, like those mentioned below, are intended to frighten away demons, &c. Cf. Cook, Journal of Hellente Studies, 1902, p. 15; Farnell, Cults of the Greeh States, II, 31; Crooke, Northern India, p. 196; my Sankhdyana Aranyaka, p. 78.
72 i.e. the yayamina.
'’ The ceremony is described at greater length in Sankhdyana Srauta Sitra, XVII, 15. The king or his representative pierces the skin with three arrows, which are not allowed to penetrate through. The tdea 1s clearly a rain spell. The arrows picice the sky and bring down the waters the sky imprisons, This 1dea may explain the archer in the myth of the descent of Soma, though the idea appears distorted there (Bloomfield, 7..4.0.S., XVI, 22 sq.). Tor the ace. and instr., cf. Gaedicke, Der Accusativ im Veda, pp. 275 sq.; Liebich, Beze. Bettr., XI, 272 8q.3 Delbruck, Altindische Syntax, pp. 225, 226; Ver gt, Synt., V1, 117, 1183 WI, 2, 4, n. 16.
“ The drumming is performed on a raw hide, stretched over a hole dug in the ground outside the ved7, by means of the tail of the sacrificial animal, Sankhayana, AVIT, 5. There are also four or six ordinary drums used. The wives used various instruments, ghdtakarkarir avaghafartkih kindavindh pichora 1tt, rbid., XVI, 3,12. Another list, partly the same, in Latyayana, IV, 2, 1-8. Cf. Illebrandt, Ved. ALyeh., If, 190; 7. A. O..S., XXII, 309.
For similar ceremomes to promote fertility, cf. Karnell, ( w/ts of the Greek States, IIT, 80, 103; Frazer, Adonis, Attis, Osiris, pp. 21 sq ; my Sdukhdyana Aranyaka, pp. 82 sq.
a Sinkhiyana Srauta Sitra, XVII, 6,13 2: atha hid) dryau stripumamsau bandakhalati tty upakalpayant? \ tad etal purdnam utsannam na kdryam \ Apastamba, cited by Sayana, says: ullarasyam vedi$ronyam pumscalyat migadhiya ca pariirayanti (al. fartsarpantt) ; see XXI, Ig. Cf. Taittitiya Samhita, VII, 5, 9, 4¢ The conversation of the student and courtesan is given in Latyfyana, LV, 3, g-11; the mzthuna in 17; cf. Kathaka Samhita, XXXIV, 5; Katy Ayana Srauta Stitra, XITT, 3; v. Schroeder, Mysterium und Mimus, pp. 161 sq., who overlooks the force of the plural (caran?z) in the Kathaka ; Oldenberg, Gott. gel, Anz., 1909, p- 77,n. 1; my note, JR. AS, 1909, p. 205, n. 2.
16 Sayana explains that the Udgatrs sing their Simans first of all ending with the rijanam sdman, the first tristich of which serves as the commencement of the Niskevalya Sastra of the Flotr. On the priests, ef. Oldenberg, Religron des Veda, pp. 383 sq. ; Weber, /nd. Sind., X, 141 Sq., 376 sq.
‘7 The Latyayana Srauta Sitra, which goes into further detail, mentions also as part of the
273 AITAREYA ARANYAKA V, 1, 6=
- ‘That was the oldest in the worlds’ (RV., X, 120),' ‘That fame of thine, QO Maghavan, through thy greatness’ (RV., X, 54), ‘He groweth more for strength’ (RV., VI, 30), and the three verses beginning, ‘ Thee, manliest of men, with songs, with hymns’ (RV., II, g1, 4), (are the commencement of the Sastra). IIere some say? that one should take from the body-verses the two quarter-verses, ‘Join with the sweet what is sweeter than sweet’ (RV., X, 120, 3°), and ‘The sweet with the swect hast thou conquered’ (ibid., 34), and replace them with the wing quarter-verses, ‘QO Maghavan, O Indra, the strong steeds’ (RV., VII, 33, 22°), and ‘O Indra, grant a cow, a chariot horse’ (RV., VI, 46, 2¢), and put in place of the latter those other two. He thus wins the profit of a cow® and
ccremonies a fight between an Arya (Vaidya) and a Sidra fora skin which is compared with the sun, and the appomtment of persons to praise and criticize the acts of the priests, TV, 3, perhaps in order to avert the evil eye (karnell, Cults of the Greck States, TI, 172); cf the abuse of the Roman triumph. The first ceremony clearly shows the nature of the mte as a sun spell, which has many parallels m_ different pats of the woild (Usener, Aychin ff Neliytonswrssenschaft, 1904, Pp. 207-313), as Aguisvamin on TV, 3,7, points out. It as discussed in Taittniya Brahmana, V, 2,6, 7. Mor ritual aisypodoyia 2s stimulating vegetation or serviniy a ptaculas Purpose, cf. Farnell, Cults of the Greek States, WI, 1045 IV’, 267; bracer, Golden Bough, 14, OF: Cooke, Aorthern india, p, 1935 v. Schrocder, Alystestum und Afimus, pp. 309 sq
- See I, 3, 3-8 This Khanda deals with the body and the sadadohas verse following it. It colesponds to Sankhiy ana Aranyaka, I, 1, and Siautra Stitra, XVI, 1,
a Sankhayana Srauta Sutra, XVII, 14, 7; Aranyaka, II, 1; 1, omits the last two pddas and does not replace them, but puts them before the dripadis, The stanza RV., VIL, 33, 22°, occurs in the nght, the stanza RV., VI, 46, 2°, in the left wing. ‘The Satapatha Brahmana, VIL, 6, 2, 3, seems to agree with Sankhayana, though not precisely; Eggeling, S.2. 2, ATA, 113,n. Eygeling's explanation of the ardharcau in the Satapatha as referring to RV., X, 120, 3°49, and VIII, 20, 1, seems to overlook the fact that in the Sankhayana the ardharca, X, 120, 3° 4, carries with it the adharca, VAI, 6y, 2°4, making up in all az dharcau; they are called fac in Aranyaka, IT, 1.
- This is practically a defining genitive. Cf IV: rdyah suniryam, and contrast Whitney, Sanskrit Grammar, § 2953 Speijea, Vedssche una Sanskrit-Syutax, § 65. Delbruck (A/futdische Syntax, pp. 153, 154) gives examples of the genitive of material and origin, and see Verel, Sve, 1, 340,346 sq. The construction sayz paksayoh patandya 1s curious. The sam is joined with patanaya by Sayana, and we might compare for this infra, upa-apite, V, 3,3; or same might be taken with dharle (ef Whitney, Sarskitt Grammar, § 1081). The use of the genitive ® with falanaya (as with aptya?, Sankhayana Azanyaka, II, 5; 6, &c,) disentitles it to be ranked as a real infimtiye: cf. Speyer, Pedische und Sanckrit-Syntar, § 483 Whatney, /.¢., §§ 287, 982. The easy conjecture fam, though rather tempting, is unnecessary. The conjunction of cow and horse is truly Vedic, cf. Indra’s hymn, RV., X, 119.4: Mivd ft me mdno gam dsvam SanUyd IR fv; Atharvaveda, XII,1, 5: gazim asvindm, 8&e. ; Winternitz, Gesch. der indisch. Litt, I, wen Bloomfield, Vedic Concordance, p- 346%) For dtiaan dhatte, cf, Sankhayana Srauta Sutra, XIV,
295.05 NV G; 9,
- It is possible to think of fatrayoh as a dative (cf. Speier, Vedivhe und Sanskrit-Syntax, § 12, for the confusion of “6hydm and of forms), but this 1s not essential.
a horse, and the wings are made strong to fly. He intertwines these hymns with the verse nadam va odatinam (RV., VIII, 69, 2), joining quarter-verse with quarterverse, making them into drha/7 verses, so that the quarter-verses of the nada hymn are second. Tle also inserts in the first stanza the syllables of the word purusa, one in each quarter-verse, at the end, save in the case of the third quarterverse. Thus docs he intertwine them. We will also set (a verse forth) as an example, thus : 4—
fad id asa bhuvanesu jyetham pu
nadam 7a odalindm \
yalo jajfia ugras tesanrmno ru
nadante yoyuvatino 3m \
sadyo jajtdno at rindt satriin
patim vo aghnyanam |
anu yam vrsve madanly timah so
dhentnam tsudhyaso 3m \
The verse should be thrice repeated.® Should (the Udgitrs) sing as the Rajana Saman other verses which occur (in the hymns enumerated), then (the Hott) recites them in their own ® place, but here (at the beginning of the Sastra) he recites these verses (.e. RV., X, 120, 1-3), If the other verses do not occur in these hymns, he should take as many out of the hymns mentioned and recite the (other verses) in their place, but still recite these verses (RV., X, 120, 1-3) here. (The verses removed) in this case are to be those before the s#dadohas verse. The Sustra always begins with the verses commencing, ‘That was the
- The p/ut? and the om after the fourth Agda are probably meant. Ct. Sankhayana, We ce, and T, 5, 1. Rajendralala and the Anandasrama edition are both inconsistent. lor the pluti, see Wackernagel, Aldendesche Grammaith, 1, 297-300. Both azuedhyasozm and y2uva tino 3m present curious torms, which may be compared with the rule recogmzed m Panini, V1, 1,95, that ov with a preceding @ vowel gives om, and this Sandhi in its turn has early parallels (Macdonell, Vedéee Grammar, p.64). So in Manava Grhbya Sutra, I, 4, 4, vdnom stands, in my opinion, for vani-+ om (cl. 11, 7, 1.1). See also Caland and Henry, Z’lgnistoma, pp. 114, 166, 178, 232, 237, 238, &c., for examples of this Sandhi.
- ‘To make up twenty-five verses, T, 3, 5, n. 6; Sankhiyana Aianyaka, II,1: evam whrtdm prathamam trih famsatt pardeir uttarah,
® Taterally, ‘in their place.” The Udgatrs may either adopt fad td dsa as the beginning or stolrtya, or use other verses of the enumerated hymns, or use quite new verses, but im all cases the Hotr must stick to fad id asa as a commencement, and must not follow the strophe of the Rajana Saman. The new verses are to be inserted before the sédadohas verse, omitting a corresponding number of those in the ordinary version. If the verses occur in the hymns cnumerated, then they are simply recited in their own origmal place, since the whole of the first three hymns is included in the Sastra, and the three verses, I, 51, 4-6, count presumably as a hyinn for this purpose. Cf.n. 3 0n V, 2,1. For the construction, cf. Aitareya Brabmana, V, 7,1: mahandmnisu atra stuvate Sakvarena sdmna,
280 AITAREYA ARANYAKA V6
oldest in the worlds’ (RV., X, 120, 1). The reply of the Adhvaryu is not altered,? (Then comes) the sadadohas verse, beginning, ‘Of that milk yielder’ (RV., VIII, 69, 3).
- The form used in the frakrti is not altered as it is in the Sodasin rite (Sdyana), On the pratreara, see Weber, /nd, Stud., X, 36, n, 3; Eggeling, 5. B. £., XXVI, 326; Sabbathier, Agnistoma, pp. 58, 56; Hillebrandt, Ritual-Litteratur, P- 104, n. 45.
- ‘The verses laid down in Sankhayana are, after a ¢isninfamsa of three verses, RV., X, 120, 1-35 4-9; X, 29, 1-8; X, 55 6-8; X, 54,6; X, 55,2; X, 56,1; making 23, the first being twice repeated, and the whole interspersed with the padas of the zada hymn, In X, 120, 3, however, the third and fourth padas together with the corresponding fddas of the nada hymn are omitted, and placed before the avipadas (II, 11),
After the body-verses the order in Sankhayana and the Aitareya differs as shown below :-—
Siitra, Aranyaka, Head-verses Sankhayana, XVIII, 2 II, 2 Neck-verses (with skandha, cervical column, - » 3 3
JR. ALS. 1907, pp. f, 2) Right side (asa, bahu, prakastaka) ” » 4 » 43 5 Left side (ditto) ® ” » § ” 45 5 Back (wauku, backbone, perhaps lumbar por- ‘ ja 0 » 6 tion in special, 7. A’. ol. S., 1907, pp. 7, 8)
Afitis ” ” 1713 9 7-10 Vasa hymn ” ” 14 99 Il Deipadiés (with ardharcan) ” 9» «SS » Ta Aindrégna hymn ” » 16 ny 13 Avapana ‘. py 219 ota Anustubha Samamndayea ” » 18 ny 15 Tristupchata ” ” 19; 20 ry 16 Neck-verses Aitareya, V, 2,1 1,4, Hlead-verses ” ” ” Vertebrac- verses ” ” ” Right wing in V, 2, 2 I, 4,4 Lcft wing ” ”? ” hHuipadés ” ” ” A sits ” N52; 375 I, 4,3 Vasa hymn ” V, 2,5 1, 5,1 Uri, &c. ” V, 3,15 2 I, 5,152
- It should be noted, however, that this division, which is that adopted by Dr. Friedlander, is doubtful as regards the two sides, which (Intiod., p. 10) he divides into shoulder, arm, and hand, For the word skandha (really ‘ cervical column’, Ioernle, J. ®. A.S., 1906, p. 918) occurs in the section dealing with the raiva verses, and the word aks@ (ye) or aksa, both of which are used in Aranyaka, II, 3, as regards the part rendered as ‘shoulder’, scems rather to denote ‘collar-bone’, At least, so I infer from the fact that adsaka has this sense in Caraka and SuSruta (Hoerle, 7. 2. A. S., 1907, p. 13), and aésa this sense in the Satapatha Brahmana, Possibly the reading should be atsam in Aranyaka, Zc: ef. aksa sthavistha (sic) just after, and cf. [2,25 0041; but asa yc is good sense. The exact divisions are probably (a) collar-bone, (b) arm, (c) hand.
ADHYAYA 2.
(Then come)the neck-verses. ‘Of Indra,'the smiter, the powerful, the earnest, who has the world, are might and strength, great and delightful. The mighty ? overcomes
- These verses occur with many variants in the Atharvaveda, VI, 33, and also in the Paippalada recension, the Naigeya text of the Samaveda, I, 588, which has aridjo yijas (upd fine vénant svah, and has not the second two verses, and Sankhay ana Srauta Siitra, XVIII, 3, where they 1un: yasyedam wa drujas tujo yuo balam sahah \ Ind asya rantyam brhat W\anaddhrstam vipanyayd nadhrsa adadharsaya \dhrsinam dhrsitam favah Wsa no daddtu tam rayim purte pisangasamdyiam VIndrah patis tavastamo Janesu lV It should, however, be noted that da/am is merely a conjecture of Hillebrandt’s for vavam of all his MSS. It is a probable one. The AV. version is unintelligible, see Whitney’s 7rans/atron, p- 305. In the version given, which is purely conjectural, | have taken dah as a genitive from Sankhayana (the change of # and a is easy, the accent is dubious), like fio and yuyo, presumably also genitives. Siyana as usual gives no help; he takes d@ajvh as either (1) niskevalyam sarvato ratjakam, or (2) yagutpalanam sarvato raitjakam. Vio tuo is yoo vairiném himsakah. Vanam is bhaktaty Vananiyam. The AV. has dé rdjo yitjas tuyd Jénd vdnam svah Vand nddhrsa & dadhysate dhrsiné dhysitth $deah \ purd ydthé vyathth sréva Lid) asya nadhrse Sdvah. The Paippalada differs greatly.
4 The translation again is purely conjectural. Whitney, by reading ad/h/se (infin.), dhrsandm dhrsitdm, and ’vyatht, makes it, ‘(Ie is) not to be dared against ; (his) might, dared, dares daring against (others) ; as, of old, his fame (was) unwaveling, Indra’s might (is) not to be dared against.’ ‘Taking the Aitareya text as it stands, | think we must resolve nidharsa as nd ditharsa(h) and take the word as an adjective meaning ‘impetuous’, I think sd@@htsa, however, almost certainly right (cf. RV., V, 8, 8), ‘Ile is not to be dared against.” The editions and Whitney with Sayana read the two words following as ¢ dadharsa dadhrséndm, This is quite possible, thou,h the change in quantity 1s remarkable, but it seems to have escaped notice that @ dadharsad ddhrsandm is quite possible, and could have the same sense while keeping the prehx @ in both cases and restoring the metre (d dadharsad a \ dhysdudm) and explaining the Saikhdyana text. If nidh*sa is read, I would not take the participle as a neuter nom., but translate, ‘ He dares against the daring; his might is dread.’ This avoids the inconventence of the idea of might daring, and the rare use of the present participle as a finite verb. The second half of the line is very obscure. fz mydthih occurs also in RV, X, 86, 2,and here as there Sayana explains it as a verbal form, which 1s quite impossible, ‘When Indra caused his foe to fall.’ It might however mean, ¢ When trembling (cf. Naigh , IT, 13) passed from Indra,’ referring to the terrors which so often fell dn Indra before he showed his might. For a different theory as to wydthih (=track), see RV., IV, 4, 3 (Oldenherg, S. 2. ., XLVI, 331); AV., IV, 21, 3, with Whitney’s note; and sce Geldner, Vedische Studten, WI, 29. Geldner holds that »ydthth originally means ‘ Falschheit’ and thence ‘ Malice, Zorn, Ungnade, Arger, Hass, I’eindschaft’, and so has tne gen. of the subject or object. So he renders RV., IV, 4, 3, as, ‘no one approaches thee when angry,’ and in AV., VI, 33, 2, takes pura yatha vyathth (this is the AV. accentuation as in AV., IV, a1, 3) frdva (ndrasya nadhrse §ivah, as ‘Like a citadel (cf, uirjd and ary, Pischel, l'edtsche Studien, J, 185) unapproachable, 15 the anger, the fame, the
282 AITAREYA ARANYAKA V, 2, 1-
not him who is excecding strong. His vigour is dreadful. When aforetime trembling passed fiom him, Indra’s might was dreadful. May he give us that wealth, wealth of tawny hue. Indra is the lord, the most mighty among men.’ (Then comes) the siédadohas verse. ‘he head-verses are in &Yyatri metre, beginning, ‘The singers call aloud to Indra’ (RV., I, 7, 1). If (the Udgiatrs) sing the SAman with other verses which occur (in the service), then the two sets are to be interchanged in place.* Jf the other verses are ones not occurring, or some occur and some not, (then they should be inserted in the place of verses occurring which should be taken out.) The last verse of the hymn (should be recited, the insertion being made before it), and then the siédadohas verse. Then come
strength of Indra,’ Unhappily he does not cite or discuss this passage, where of course purd cannot be made by any cffort of the imagination to be a noun. But accepting the sense ‘wrath’, then AV., VI, 33, 2, would give the sense ‘ As aforetime, the anger’, &c., and this passaye might be rendered, ‘As of old (purd ydt) bas anger is excessive’ (e/f), and on the whole this is perhaps the least unlikely version of a very dificult and probably corrupt text. Cf v. Schroeder, AZpster dum und Mimus, p. 316, n. 2, whose version of RV., X, 86, 2, suggests ‘because of anger’.
For the form of the verse, cf. e. g. Vajasaneyi Samhita, 1,8: ahar ast dhirva ahirvantam
dhivva tam yo’smin dirvatt tam dhtirve yam dhirvimah, and Winternitz, Cesch. der indisch.
Lilt,, 1,159. Tn the next verse the AV. reads 2477 (Ppp. #0) urtim and fuvtstamas (AVr., IIL,
96; TV, 59), while the Ppp., the comin., and one MS. have dadha/u, and the commentary on the
AV. and two MSS. (out of three) in Sankhayana have “sadr$am. One MS. of Sabkhayana has
purum, the others furam, Tavdstama oveus in RV., 1, 190, 5; I, 33, 3. For the dat. inf, in
e, cf, Whituey, Sanskrit Grammar, § 970.
- This is Sayana’s version. ‘rhe Anandaérama reads ubhaydsamstha na riparyayo with the opposite meaning, but this is less probable. The apodosis to the last clause is borrowed froin the indication in V, 1, 6. As the next clause shows, the insertion of the new verses is to be made before the last verse preceding the sizdadohas verse and not directly before that verse. ‘I'he word Samdmniatasu refers here to verses occur ing in the hymn itself. The form xdha asamsthinavipar- Jayah, however, presents great difficulty, for the use of wdhayd in compounds is confined to cases like °cakra, “pani, °hasta, &c., and it is hardly likely that the second member of the compound is dsamsthdra, or that the fem. is kept because 7 is fem. (Wackernagel, Altindische Grammatik, 11,1, 49-52). But, further, there is no special meaning in semsthdna, and the conjecture ubhayasim sthénaviparyayah is possible. Ubdhayisim (rcam) is precisely correct for two scts of three verses (cf. RV., I, 26, 9; 189, 7, and regularly later, cf. Bloomfield, ['ed1c Concordance, p. 272), and Sayana’s version in no way confirms cither the reading of Rajendralala or the Anandagrama. The form would be very rare, the oidinary feminine being ubhayi (common in the Aitareya Brabmana), and possibly wéhayd is the Vedic adverb, It may be noted that R’s version of the comm., 4dsdm arthe (R* against R? and R*), alone makes sense. S's tasdm madhye being nonsense. Cf. Introd Ded:
The Saakbayana Srauta Sitra, XVIII, 2, gives the head-verses thus, RV., I, 7, 1-3; I, 6, 7-9; 1, 84,13-15; VIII, 76, ro-12; VIH, 93, 1-3, any of those used by the Siman singers. Some use I, 50, 1-9, to correspond with the Saman singers. If the latter use only I, 50, 1-3, then the reciter can take any two of the other /ycas to make up the nine verses. As in the Aitareya, the iecitation is by half-verses, and the sédadohas verse occurs at the end.
the vertebrae-verses. ‘The Soma is pressed for thee, come to the sacrifice, rejoice in the carouse, rich in gifts, for wealth. O Indra, thou art generous and young for us to sing.* Ele can overcome his foes in slaying Vrtras; he is skilful and a plunger. We magnify our leader, Indra.6 Impetuous, bright, the leader, the dweller on the mountains, hastening towards you, Indra, shouting aloud, with his eternal steeds.’ (Then comes) the s&dadohus verse. The three sets of verses, neck, head, and vertcbrae, are all to be repeated with a pause at the half-verse.’
- The (verses of the) right wing are connected with the Rathantara Saman.! The Rathantara has for its strophe, ‘We praise thee, O hero’ (RV., VII, 32, 2 2), and for its antistrophe, ‘Thee for the first drink’ (RV., VII, 3, 7 7), both being
- These verses contain an unusual number of rare expressions, and the uncertainty as to their accent adds to the difculty. The reading of wydérak iy very doubtful. R in the commentary, which is followed by Bloomfield, Vedie Comordance, S, and the MSS. have wvtyarah, while Sayana perhaps read wdurah * (vtSistalokadnirant grnadhyd asmadagre kathayitum atra Arsto bhava). I have translated the wédrah (P vijardh) of R’s text, and taken grnuadhyat as an infinitive practically equivalent to an imperative, ‘Let us sing of, cf. Delbruck, AMtndtsche Syntax, pp. 411 sq.; Whitney, Sanskrit Grammar, § 982d; Hopkins, 4.7. 7, XUI, a1 sq; Speier, Vedische und Sanskrit-Syntax, § 216.
§ Vrigahdh, Sayana renders as sezitum Sukyah. Cf. RV., IIT, 3, 5, where it 1s an epithet of Agni. The sé x0 nefasam looks like an imitation of older verses, such as KV., II, 6, 5s without much regard to their construction. Possibly the reading should be (cf. on IV) sda (which would become saz before #0). So Maitrayani Sambita, IV, 12, 6, has se diskuse ktratu bhitri vamam, but in Taittiriya Samhita, UI, 3,11: sam, &c. Lésdéh may be from the root #5 (cf. Max Muller’s conjecture on RV., 1V, 2, 4, S. 3B. 72, XLVI, 320) and meaning ‘swift’, S takes sasahatur as one word, but this makes nonsense of Sayana. The form is unusual, see Whitney, Grammar, § 1161 d.
6 Sdmajeh (for the form, cf. Wackernagel, Altindische Grammatik, V1, i, 73, 74) apparently means the ‘bringer-together’. Aisi cannot have the sense which it normally hag (sce Hillebrandt, Ved. Myth., I, 235 sq.; Bloomfield, J. 4.0. S., XVI, 39) and which is here ascribed to it by Sayana, rjisopalaksttasomarasavin. In RV., Ill, 32, 1, it secs to mean impetuous, and cf, ryisd, ibid, I, 32, 6. Vd he explains as the husband and wife engaged in the sacrifice. Pandmiais reads zvdésw which is quite wrong, though followed in Bloomfield, Vedic Concordance, p. 205%. It would of course be acc. with sdmayah. Sdsvadbhir evath possibly merely means ‘as usual’, or ‘in his eternal courses’. Cf. vars, ‘in duc way,’ RV., I, 68, 4; 95,6; arydh fvarh, IV, 2,13; S.4.£., XLVI, 437. These verses are unparalleled in ether texts,
’ This means, as Sayana and ésnkhayana show, that there is a pause at the end of the halfverse (and ov: at the end of the verse). ‘The other possibilities are (1) pause at cach pada, with om at half-verse, (2) no pause, o7 at end. The A$valayana Srauta Sitra contains examples of all kinds, see I, 2 sq.
- Cf J, 4, a
- If so, it might be taken as two words and translate it ‘the giver is to be praised’. Cf. uf duré grnise in RV., VI, 35, 5, and cf. Sinkhayana Aranyaha, XII, 10.
284 AITAREYA ARANYAKA V5, a
pragitha verses. These four brhafis he turns into six.2 (Then come the hymns), ‘IT shall proclaim the deeds of Indra’ (RV., I, 32); ‘In thee since our father, Indra’ (RV., VII, 18), fifteen verses only; ‘Who is sharp-horned, terrible like a bull’ (RV., VII, 19); ‘ Dread is he born for strength, the mighty’ (RV., VII, 20); ‘Ye have uttered glorious prayers’ (RV., VI, 23); ‘For greatness, O dread Indra, with thine aid’ (RV., VII, 25), five hymns; ‘From far or near may Indra be with us’ (RV.,, 1V, 20) is the sampala hymn. ‘Thus in the Soma, in the carouse’ (RV., I, 80, 1), is a panktr verse. (Then comes) the s#dadohas verse. (The verses of the) left wing are connected with the Brhat Siman. The Bihat has for its strophe, ‘For thee we hail’ (RV., VI, 46, 1), and for its antistrophe, ‘Come hither to the worship’ (RV., VII, 61, 7), both being pregatha verses. These four ézhafis he turns into six. (Then come the hymns), ‘Praise him who surpasses in strength’ (RV., VI, 18); ‘Thou art attached to the pressed Soma, Indra’ (RV., VI, 23), three hymns; ‘ Thou art the only lord of tiches, O lord of riches’ (RV., VI, 31), cight hymns; ‘What! whose sacrifice has he increased?’ (RV, IV, 23), is the sampala hymn. ‘Indra is born for the carouse’ (RV., T, 81, 1) is a parks’ verse. (Then comes) the sidadohas verse. The right wing is connected with the Rathantara Saman, and so is the patcadasa stoma.3 There are one hundred and one (verses) in it, and it is called the Vasisthapiasaha, The left wing is connected with the Brhat Sdman, and so is the sapladasa stoma, There are one hundred and two verses, and it is called the Bharadvajaprasaha. The (verses of the) tail, as being dvzpadas, are connected with the Bhadra Saman. There are nine verses from the Samhita, ‘These worlds let us conquer’ (RV., X, 157), and ‘Come hither with thy splendour’ (RV., X, 172), and there are also other verses not fiom the Samhita‘ (These are), ‘Ye priests, sing forth a song to Indra, who beyond all others Slays the foe, that he may rejoice.’
- The two pragathas give only four drhatis. The six are made up by repeating twice the fourth Adda of RV., VIT, 32, 22, and reading with it the first half of RV., VI, 32, 23. Then the fourth Age of this second érhati is twice 1epeated, and with the second half of RV,, VII, 32, 23, makes the third érhati, By V, 1, 6, for the pada, RV., VII, 32, 23°, is to be substituted RV., X, 120, 3°
- The Rathantara Siman is the basis of the faAcadata stoma, or hymn-form. The term Vasisthaprasihah 1s clearly the technical name of what is called elsewhere (see 54, fetersburg Dict.) Vasisthaprischam, Smmilarly in the case of the saptadasa stoma, and cf. TI, 425 MT, for the attnbutions. The syntax of RV., VI, 31, 1, 1s culous, see Delbruck, A/temdische Syntax, p. 106; Fered, Synt., I, 398, and cf, in Latin, Persius, IIL, 29: censovem trabcate Salutas. Vor pristha, cf. Z.). M. G., XLVI, 548.
- These are given also in Sankhayana Siauta Sitra, XVIII, 15, where they follow esa brahmé, &e. Some are also in the Samaveda. The two RV. hymns have five and four verses,
; Sinkhayana has sujosat’, See Samaveda, T, 446; TI, 463, where are wipriya and ydm Juydsate. For the form, see W hitney, Sanshst¢ Gramma:, § 810. B's MS. of Saimaveda has snyocat,
‘Among the gods the singers sing the song; the youthful Indra, famous, takes up the strain.’® ‘ Resting beneath the plagsa,™ rich in honey, rejoicing in wealth, may we meditate on thee, Indra’ ‘O thou to whom, most strong, we have recourse, giver on all sides,* from all sides bring us (gifts). ‘Thou art. the manliest, the lord, most generous to win us booty, when the (rite) is duly paid.’ ® ‘For thou alone ® dost rule fiom of old, unsuipassed in might.’ ‘Do thou sing
‘ Sankhayana has marzutch svarkih, a much better reading, which obviates the difficulties of devdtisy drkah with the unusual accent and use of drkah, Uere I would read devdtah svarhih, the omission of & before sv being quite common in all Sanskrit MSS. The Samaveda, T, 445; II, 464, has A/ariivah, and the phrase Afarétah svarkdh occurs also in V,1,1. The tianslation of the last words given by Benfey is: ‘gepiiesen wird der hchre Junyling, Indra,’ but though frutdh, eAurds, Zncl{tus, perhaps means ‘famous’ here, d sfobhadé must mean something like ‘sings in return’. Cfon. 11, below. A noun, frdstobha, is unlikely. Passive particles hke prastubhandh, RV.,, IV, 3, 12, ‘incited by shouting,’ afford no support for a passive use here.
7 The reading in Sankhayana and in Samaveda, I, 444; II, 465, is pusyema and fa, which explain the accent on dhrmdhe (for which, cf. Benfey, Sdmaveda, Glossar, p. 100; Whitney, Roots, p. 82, and in Colebrooke’s #ssays?, I, 111, 112), although the accent might be otherwise explained. ‘There is a parallel difference of reading between Sankhayana Aranyaka, XII, 16, and the parallel passages palyema — pasyantah. The words fa praksé are explained by Sayana as one word, Alaksavyhsasampadilint patrany atra plaksasabdena vivaksatine lesa samipavar tti yagapradesa upapraksah, but they must mean ‘beneath the féadsa tree rich in honey’, as rendered by Aufrecht, figveda, IT, xlvi,m., or ‘in a dwelling rich in honey’, as translated by Benfey, who derives the word from pra+/&2, but who also (p. 130) suggests a derivation fiom pratr ghas and a meaning ‘ food’. ‘To take it from ufa+4/pre as an infinitive (as in RV., V, 47,6) is possible but not probable. In favour of Beufey’s derivation from Vksé is the form vanapraksam, Samaveda, I, 580, but there is a v.1. vanakraksam. The last words mean, according to Benfey, ‘lass deine Schatz’ uns mehren, beigen, Indra!’ according to Anfrecht, ‘mogen wir unseren Wohlstand mchren, und den von dir verlichenen bewahren, India.’ ‘The translation given above is that of Siyana, and may well represent the view of the passage taken by the author. The p/aésa (Ficus infectotia) 1s uscd as an upper éarhis, Satapatha Brihmana, LI, 8, 3,10. Cf Zimmer, Altindisches Leben, p. 59.
- In any case vesedéodévan must be considered as practically one word. Probably vfsvatodavan should be read as in the Simaveda, J, 437; cf. Samavidhana Brahmana, II, 1, 5. Bloomfield (Vedic Concordance, p. 879") treats the phrase as one word.
° Suprdnite is so rendered by Sdyana. lllebrandt in his text of Sankhayana Srauta Siitra, XVIL, 15, §, apparently by conjecture, reads sufi aviti, followed by Bloomfield (Z.¢., Pp. 998), but both his MSS., B and K, read supranite, which 1s presumably the older leading. I think the reading should be suprani¢e unaccented, and would translate, ‘ ‘Thou, O good leader, &c.,’ the word being found frequently in this use, and the voc e.g at RV, III, 1, 16; 15,4. Neither this nur the next verse is in the SAmaveda; tvam hy eka iffse is = KV., IV, 32, 7°; mamhistho vayasdtaye=RV., VIII, 4, 18%; 88, 69.
10 Sankhayana reads: évam hi radhasyata eka, &e., corrected by Bloomfield (/.¢., p. 456%) to ridhaspate. Siyana takes sandt as sanztum, ‘thou canst give” The next three verses are not in Sankhayana. For the accent sandt, sce Whitney, Sanskrit Grammar, § 1114 ad. For. dmrktah, cf. RV., II], 6, 4; 11,6; 1V, 3, 12; X, Io4, 8.
286 AITAREYA ARANYAKA V, 2, 2—
forth, that dost know indced all that has been aforetime or that is now,’ ™ ‘O Mitra and Varuna, grant us strength and food. O Indra, make us strength abounding.’ ™ ‘(Grant) prosperity, strength, wealth, to him who seeks gain,” Soma impels not him who keeps not vows, gain will not come near him.’ ‘Then come three dvipadas," beginning, ‘This Brahman.’ Then comes one dvipadé,
"! This occurs in Simaveda, I, 450, as: wifvasya pré stobha puré vd sdn yadi vehd niindm, which Benfey renders, ‘ Vor allem sei fepriesen nun, seist du uns ferne oder nah,’ but this passive use of /stubh is not probable. My rendering is of course very conjectural, and it supposes that as@ is read.
7 This verse, as far as the latter part is concerned, agrees with Samaveda, I, 485, which runs: “irja mitrd vdrunah pinvatédih pivarim fsam krnuht na Indra, Here pinvata has the three deities as its subject, and its nse is therefore regular. But in the Aranyaka text the plural is quite irregular, cf. I, 1, 2, n. 7. The text could be amended, but it is clearly original. Cf, the strange afvrbhih in Jaiminiya Brahmana, THT, 77; on the other hand, uélaribhyaim = uttarabhif. in Apastamba Grhya Sitra, VI, 14,15 (Oldenberg, S. 2. £., XXX, 281, n.). For the form krawhi, cf, Whitney, Savshrit Grammar, § 704; Macdonell, Vedic Grammar, p. 623 Wackermagel, Adtinarsche Grammattk, J, 310. See also Oldenberg, /rolegomena, PP. 393 sq. ; Zubaty’s articles in Vrenna Ortental Journal, Wand WL; and Arnold’s Vedic Afetre, Chap. VI, with whose results I regret I cannot on the whole agree (cf. 7. A’. A. S. 1906, p, 718, and Vedic Metre, pp. xiti, xiv),
- In Samaveda, I, 441, this verse runs: Sdm paddm maghdm rayisine nd haimam avraté Atnoti nd vpridd raytm (for the form, cf. Whitney, Sanshrtt Grammar, §1197b), meaning ‘ Health, a dwelling, prosperity to him who secks wealth, ‘The man who pays no vows obtains not his desire, he wins not wealth ’. Sayana renders rayrsdni as havirlaksanasya dhanas ya dhitars, but this cannot be right. If the Aranyaka form is correct, it is presumably from »/sav, as in £osan, RV., IX, 2, 10, &e. Tt may of course also be the ace. or nom, neut. of rayisdy7, compare gosduim dhtyam, RV., VI, 83,10. The only probable construction of the text here is ‘ there is (or “may there he”) in the seeker of wealth, prosperity’, &c. R has rdyth, which is clearly wrong, as probably is ssrfdd, For the omission of the verb in the Simaveda version, cf, RV., II, 6, §; Pischel, Vedtsche Studien, I, 193 Geldner, 1bid., 1663 n. 70n V,1, 5.
4 These verses (the accents are from the Saimaveda) are given in Asvalayana Srauta Sitra ; VI, 2,6: esd brakmd yd rlelya Indro ndma kruth &rueW ul srutdyo ydtha patha Indra todd yantu rétdyah Wtodm te chavasas pate ydnti glro na samydtah \ They occur also (with v2 Srutayo for vt srutayo, and nah for na in v. 3) in Sahkhyana Srauta Sitra, IX, 6, 6, and (with pathé for fatha) in Samaveda, IT, 1116 (=I, 438), 1118 (=I, 453’, 1117. The first verse also occurs in Taittiriya Brahmana, IT, 4, 3, 10 (pratika only); UI, 7,95; and the pratika in Aitareya Brahmana, IV, 3- See Benfey and Griffiths’ translations, and for grue, Whitney, Sanskrit Grammar, § 719. Perhaps it may be taken as a passive, cf. RV., I, 79, 12: Adtd Sruita ukthyah, rendered as ‘is praised’ by Oldenberg (5. 2. #., XLVI, 106), and see Delbriick, Asindtsche Syntax, p. 264." On the other hand, cf. nn. 6 and 11 above, wheie
a
- So also yarate means ‘he sings’ and ‘he is praised’ according to Oldenberg, /.¢., p. 136, and Neisser, ez, Leitr., XT, 298. I am not sure that in any case the passive sense is quite csscntial, The uncertainty is of course a sign of early date; ef. the Middle and Passive in Latin,
“Lindsay, Latin Language, pp. 519- 521; Delbriick, Verg?. Synt., IV, 433.
By ae TRANSLATION AND NOTES 287
“To the yokes for him’ (RV., VII, 34, 4);'° the sdadohas verse; the dhiyya verse, ‘What he won’ (RV., X, 74, 6); and the sidadohas verse.
a stobhati and prd stobha must be active, and so here and in RV., I, 79, 12, the activity may be that of the god, not of the poet. In the RV. passage it has just been said : dent riéksamsi sedhati, and I see no reason to give a passive sense to ermife. The verses may then be rendered, ‘ The holy season’s lord, Indra by name, famous, utters praise. Let gifts approach thee, Indra, as paths the way. Like songs, to thee, lord of might, do men fare eagerly.’ It should be noted that in I, 438, the Simaveda has grvdé, but in I, 1116, gre. The accent on grné is quite unintelligible,* and can only be explained by the fact that the Taittiriya Brahmana,® ZZ. cc., has gané, In the Aitareya only esa brahmd (not as Aufrecht’s text esc) is cited, a striking instance of the danger of arguments from the use of prafrkas only as a sign of later redaction (cf. Bloomfield’s proof of the posteniority of the Gopatha Brahmana to the Vaitana Siitra, Introd., p. 26), since the argument would show that the Aitareya Brahmana was later than the A$valayana Srauta Sitra ; cf. also Oldenberg’s remarks in Go@t, wel. Anz., 1907, p. 234, n. 2.
18 Sankhayana adds the verses, RV., VIII, 29, 4, and VI, 17,15, but as there are only six instead of nine new verses, the total number of dvzfadd verscs made up is still only twenty-one, The Aitareya adds a twenty-second verse, see I, 4, 2.
The passages corresponding to the pakcas are given in Sankhayana Srauta Sitra, XVIT, 4; 5, thus: the sides are divided into the adsas, d¢hus (arms), and prahastakas (hand). ‘The a&sus are VI, 47, 8, and a verse not from the RV., sa sérye yanayan, &c. Then for the right dahu, the strophe of the rathantara sdman, repeated as a kakubh, then the stdadohas verse. Then similarly the antistrophe, and a dédyyd verse. Then the vathantara praga/ha. Then the hymn, RV., VI, 22, exchanging for VI, 22, 2, the verse X, 28, 2. For the left dahu precisely the same treatment of the érhat sdman, but no dhiyyd, and the hymn X, 28, with VI, 22, 2, as its second verse. ‘lhe prahastakas are respectively VIII, 97, 13-15, and VIII, 97, 10-12.
Then comes XVIII, 6, the caturutfardut, viz, KV., VIL, 92, 19-21; VIII, 12, 22-24; I, 10, 1-3; VIII, 88, 3, 4 (a fragdtha, or 3-5), by half verses; I, 80, 1-3 (panktsSumsam); VI, 34, 1-3; and T, 83, 4-6, pacchas, then the stdadohas.
It is worthy of note that, just as the Aitareya refers only to the esa érakmad verses by the pratika of the first verse, so the Sankhayana Srauta Sitra, XVIII, 15, 4, also uses only the pratika, It is almost impossible to avoid the conclusion that this book XVIII (and presumably, also XVII) must be not earlier nor later than the main body of the Sutra, and this will modify to some extent Hillebrandt’s view, Rituad-Litteratur, p. 25. Similarly the Aranyaka may be written after the ASvalayana Srauta Sitra. Cf. my note in J. &. A. S., 1907, pp. 410-412.
In the Aitareya Biahmana, VJ, 18, 1, it is said that WiSvimitra was the seer of RV., IV, 19, 22 and 23, and that Vamadeva asyja/a them, tan hsipram samapatat, while in IV, 30, 2, RV., IV, 20 and a1, ate also declared to be sampiata hymns: Vamadevo va imdhl lokin
apasyat tan sampatath samapatat (Sieg, Dre Sagenstoffe des Rgveda, p. 103).
A en’
- It falls under none of the exceptional cases, Macdonell, Vedic Grammar, p. 106; Whitney, Sanskrit Grammar, §§ 597, 598; Weber, Jd. Sfud., XU, 70 sy.; Delbnick, 4AMindische Syntax, pp. 21-29; Oldenberg, 2.D.41.C., LX, 707-740; sce my note, J.4.A4.S., 1908,
p. 202. ; » Also the Apastamba Srauta Sutra, AIV, 2, 13, cited by Bloomfield, b'edte Concoi dance,
p. 207°.
288 AITAREYA ARANYAKA Meeiae
- (Then come) the eighty gaya/ri tristichs.' He takes ont the last three verses of the hymn, ‘Great is Indra who by his might’ (RV., VII, 6). (Then come) thice verses of the hymn, ‘A cake for us’ (RV., VIII, 78). Of the verses following, ‘Indra indeed is the drinker of Soma beyond others’ (RYV., VIII, 2, 4), he omits the last three. Of the others he omits, ‘Sweet are the draughts of Soma, come hither’ (ibid., 28), and puts in its place the verse, ‘No other mighty one’ (RV., VIII, 80, 1). (Then comes) one verse, ‘Born with a hundred strengths’ (RV., VIII, 77, 1). (Then comes) the remainder (of the hymn, RV., VU, 92), ‘Much invoked, much praised’ (ibid., 2). He omits the last verse of the hymn, ‘To him that hath renowned treasures’ (RV., VIII, y3, 1). (Then come the hymns), ‘The deeds of the impetuous one’ (RV, VIII, 32), ‘Those that kindle Agni’ (RV., VIII, 45), and ‘For us, O Indra, rich in food’ (RV., VIL, 81), and the followmg hymn. (Then comes) the sttdadohas verse.
- (Then come) the eighty évhafz tristichs. There are twenty-nine verses
1 They are— RV, VUT, 6, 1-45 + 45 verses. ” 78, Ls = 3 ” ” 2, 4-39 = 36 ” (For verse 28, RV., VII, 80, 1, 15 substituted.) ” 77,17 = 1 ” Y” 92, 2-33 = 32 ” rr) 93, (-33 = 33 wy ” 32 = 39 ” ” 45 = 42 ” ” a aa 9 ” ” 82 = 9 ”»
= 240 verses.
In Sankhayana Siauta Siittra, XVII, 7, the verses ares RV.. VIIT, 6, 1-453 2,4 27; 31-39; 45, 1-423 32, 1-303 92, 4-18; 22-33, 93, 4-18, 22-335 JIT, 51, to-r2; VIII, 76, 10-123 69, 4-6, VI, 45, 1-30, which gives 81 ¢reas and not 80, The numbcr ts reduced to So hy the omission of one of the three cas, HI, 51, 10-12; VIIT, 76, ro-12 5 69, 4-6.
1 These are— RV., VII, 1, 1-29 - 2g Verses. » 3, 1-63 g-20 = 18 ,, ” 4, 1-I4 = I4 ” y= TTS a ee |)
VII, 32,13 2, 4-213 24 7 = 24 4, (For VII, 32, 10, 18 substituted VIIT, gg, 1 )
6 Valakhilya hymns —- 56 ,, VI, 46,3 14 Ss Es gh Wt, 44 = 5 oy
111, 45 = § ”
of the hymn, ‘Sing of nought else’ (RV., VIII, 1). He omits the seventh and eighth stanzas of the twenty stanzas beginning, ‘ Drink the fragrant Soma’ (RV., VIII, 3,1). (Then come) fourteen stanzas beginning, ‘ When, Indra, forward, backward, upwaid’ (RV., VIII, 4, 1). Then fifteen stanzas begmning, ‘ We with the Soma thee’ (RV., VIII, 33, 1). In the hymn, ‘May not thee the sacrificers’ (RV., VII, 32), he omits the dripada (ibid., 3), and the pragatha connected with the Rathantara Siman (ibid., 22). Further he omits the pragd/ha, ‘No one Sudas’ chariot’ (ibid., ro), and inserts in its place the praga/ha, ‘Thee men but yesterday’ (RV., VIII, 99, 1). (Then) six Valakhilya hymns beginning, ‘ Him of good gifts’ (RV., VIII, 49, 1). (Then) the rest (of the hymn, RV., VI, 46), beginning, ‘Who active ever slays the foe’ (ibid., 3). (Then) two hymns beginning, ‘May this delightful one for thee’ (RV., III, 44, 1). Tle omnts the seventh and eighth stanzas of the hymn, ‘Both let him hear’ (RV., VIII. 61). He omits the last stanza of the hymn, ‘ With strength him that finds treasure’ (RV., VII, 66) (Then come) eleven stanzas beginning, ‘Who is king of men’ (RYV., VIII, 70, 1). (Then the hymns), ‘Him who works wonders, enduring the onslaught’ (RV., VII, 88), ‘To be invoked by us m all’ (RV., VIII, 90), and mine verses of the hymn, ‘The blessings thou dost bear, Indra’ (RV., VITI, g7). (Then comes) the sédudohas verse,
RV., VU, 61, 1-6, 9 18 = 16 veiscs. » 66, 1-14 = 14 “ 4) FO, I-11 == JI fs » $8 = 6 re ys ge se 6 “? ” 97, 1-9 = 9 ”
= 240 VEISscs.
Of these, however, no less than 80 are safot) hati verses. In Sankhayana Siauta Sitra, XVITT, 8-11, the at7/7 is piven as follows: VIII, 97, 3-9; VIIT, 62, 7-9; 1, 36, 7, 8; VIII, 70, 7-12; = 20 pratyaksabrhatis: then VI, 46, 3-10; VIT, 32, 1,2, 4-9; VII, 32, 12-21; VII, 32, 24-27; VIII, 1, 1-4; md u tad prouvasco; Vil, 3, 9-12, VI, 3, 17-20; VINI, 4, 1-14; VIII, 61, 3-6; VIII, 61, 9-18; VIII, 66, 3-14 9 Hillebrandt im his index gives the references differently, but this 1s apparently due to a confusion between pragathas and stanzas. ‘There are really 43 pragdthas. The one md x, &c., 1s not apparently from the Samhita, Hillebrandt’s indices all ignore it, and it does not appear in Bloomheld’s Vedic Concordance, Of the last six, three only are selected to make up the yo. Then come 20 more fpratyaksabrhatis, VIII, 1, 5-24. Then 20 more. VIII, 1, 25-39; VIII, 33, 1-15. Then 40 pragdthas, the three over the first 40, VIII, 70, 1-6; VITI, 88, 1,2; VIII, go, 1-6; VIII, 99, 1 8, VIII, 49 55 (the Valakhilyas), omitting VIET, 53, 5,6; 54.3.4 Then 1,175, 1; V1, 42,4; IJ, 53,18; VI, 47,19; VIII,;8, ro; VIII, 89,7; VIII, 101,13; X, 102,15 35 12, making: 10 drAatis, and Il], 443 45, making up 20 mall. The whole édrAadi afite consists therefore of 80 érAatis and 80 (not 160 as Friedlander) pragaéthas, piving (80 + 8o — ) 160 brhatis and 80 satobrhatis, just asin the Aitareya. Cf, Sankhayana Aranyaka, HH, 8 and yg, for the guyats7 and bar hati avitis.
KRULE U
290 AITAREYA ARANYAKA V, 2, §-
- (Then come) the eighty wszzh tristichs."| There are the two hymns beginning, ‘Indra who is the greatest drinker of the Soma’ (RV., VIII, 12, 1). Ile omits the last stanza of the hymn, ‘Sing forth to him’ (RV., VII, 15). (Then comes) the hymn, ‘To Indra sing the saman’ (RV., VIII, 98). He omits the last three stanzas of the hymn, ‘ Let us utter, O comrades’ (RV., VIII,
' There are— RV., VIII, 12 = 33 stanzas. ” 13 = 5735 ” » 15,1-12 = 12 4, » 98 ( 12 4, 9» «24,1-27 = 37 ” I, 84, 7-9 = 3 » vj 40, 1-3 my. 3 oe) VI, 43,1-3 = 3 »
=: 126 usntk stanzas.
Then gdyaty: stanzas— RV., VIII, 14 = 15 stanzas,
», 16 s= 12 55
9? 17, 1-13 = 13 sy III, 37,1-10 = 10 ,,
I, 4 = 10 4 ” 5 = 10 ie) 1 6 = 10 5 ” 8 = 10 ” » 9 —- 0 ” VI, 45, 1-30 = 30 4, T, 30, 13-15 = 3»
=: 133 gayatri stanzas, or 114 wszzh stanzas, making in all 240 zsnzhs.
According to Sankhayana Srauta Siitra the verses are: RV., VIII, 13, 1-33; VIII, 12, t-a1, 35-33; VIII, 15, 1-12; VIII, 24, 1-27; I, 84, 7-9; V, 40, 1-3, = 36 frias or 108 usnzh stanzas, XVIII, 12. Then, XVIII, 13, come RV., IV, 30, 1-6; IV, 30, 9-22; IV, 32, 1-21; I, 30, 1-15; VIL, 14, 1-15; VIII, 16, 1-12; VIII, 64, 1-12; VIII, 82, 1-9 (Hillebrandt’s I, 30, 1-5, and VIII, 82, 1-7 are slips), making 104 gdyatri stanzas. Then VIII, 21, 1-16, Lakebh pragathas; then VIIT, 98, 1-12 in «sachs. We thus get 240 stanzas, consisting of 120 (108 + 12) usnths, 104 gayatris, 8 kakubhs, and 8 satobrhatis (i.e. VIL, 21, 1-16), The Saakhayana Aranyaka, II, 10, points out that to get 240 esrths it is necessary to take away four syllables from each of the 80 satobrhatis, which with 160 drhatis make up (V, a, 4) the ddérhati treafiti. Then the 8 kakubhs give 8 usnihs, while the 8 safobrhatis yield each three, or 24 in all, sets of four syllables. Adding the 80 and the 24 we have 104 sets of four syllables, which added to the gdyatris give 104 usnihs, to which again must be added 120 wsyths, 8 kakubhs, and 8 usyths, left after the deduction of 24 syllables from each satobrhati?, making a grand total of 240 wsyths.
This complicated version, as Dr. Friedlander points out, probably arises from an attempt to remedy the apparent inaccuracy of the Aitareya in permitting 80 sa/obrhatis in the barhati asiti. Its success is not obvious, and that the attempt should be made may faiily be reckoned a sign of lateness.
e
-V, 2,5 TRANSLATION AND NOTES 2g
24, 1). Then three tristichs, ‘Who alone bestowed’ (RV., I, 84, 7), ‘Come hither to what is pressed with stones’ (RV., V, 40, 1), and, * Under whose sway Sambara’ (RV., VI, 43, 1). Gayatri verses become usnth verses by equalization. Every seven gdyairis make six usnths. (Then come) the hymn beginning, ‘If, Indra, I, like thee’ (RV., VII, 14, 1), and the two hymns beginning, ‘The lord of men’ (RV., VIII, 16, 1). He omits the last two stanzas of the second hymn. He omits the last stanza of the hymn, ‘For the strength that slays Vrtra’ (KV., Ill, 37). (Then come) three hymns beginning, ‘Ihe doer of fair deeds to our aid’ (RV., I, 4, 1). Then two hymns beginning, ‘ Indra, lasting wealth ’ (RV., I, 8, 1). He omits the last stanza of the hymn, ‘Who has brought from afar’ (RV., VI, 45). Then come three stanzas of the hymn beginning, ‘ Let splendid feasts be ours’ (RV., I, 30, 13). (Then comes) the s&dadohas verse. In the case of all these three sets of cighty tristichs, there is made a pause after the half-stanza. The eighty tristichs are the food, and the vasa verscs are the stomach (of the bird). The vasa hymn begins,? ‘Worthy of thee, O wealthy one’ (RV., VII, 46, 1), and ends, ‘Gainer, gainer of good’ (ibid., 20). The verse, ‘Giving wealth’ (ibid. 15) is a dvipadd, and, ‘Now then’ (ibid.) an chapadd. It ends with the verse, ‘Of that milk yielder’ (RV., VIL, 69, 3). (Then comes) the sédadohas verse.
2 Cf.I, 5, 1. The explanation of the number 21 stanzas given by Siyana there and here is that the passage ends with verse 20 and the stidadohas verse nakes up the 21. This view may be supported by the fact that the vadadohas verse 1s here set out with its praf7ka, It is most probable that we should undcrstand that the 21 stanvas are made up by the inclusion of the sadadohas verse, and then that there follows again that verse in its usual capacity of separating the different parts of the whole. Sayana does not clearly appear thus to have taken it, but it seems most probably so, and the translation is based on this view.
Sankhayana in Aranyaka, IT, ti, and Granta Sittra, XVIII, 14, takes the whole hymn, VIII, 46, as being used. The priority of the Aitareya is evident as vv. 21-24 contain a danastut? of Prthugravas. ‘The same remark applies to the Satapatha Brahmana, sec Eggeling, S&S. 7. £., XL, 142.
Tt is worthy of note that an annotator in 5S? considers that Sayana’s explanation of the number 21 is inconsistent (this is not the case) and inaccurate. He argues that the 21 stanzas are made up by splitting ver. 15 into an esapada and a dutpadid. This view is at first sight plausible, but the mention here of these divisions 1s moie probably due to an explanation of yathopapadam in J, 5, 1, and so Sayana there takes it. ‘he other view 18, however, accepted by Eggeling, S.A. #., XLT, 112, n. 2, who points out that the version of the Mahaduktha contained in MS, Ind. Off. 1729 D gives ver. 15 a5 an ekapadé anda dzipadd, which certainly tells against Sayana,.
For gayatris and wathe, cf. Rgeveda Pratigakhya, XVI, 10sq.; for sampada, Sankhayana Srauta Sitra, XV, 10, 5.
U 2
292 AITAREYVA ARANYANKA Vi 3.I-
Apnyvya 3.
(Then come) the thigh (verses) Tn the hymn, ‘O Indra and Agni, ye two’ (RV, VII, 40), (he recites) the half-stanzas as gayatris,? but the second half of the second as an anustubh, up to the last stanza. ‘he hymn, ‘To thee, the mighty, the intoxicated one’ (RV., X, 50), has nzuvrds inserted. Between the two hymns, ‘Who in the forest as it were has been set down’ (RV., X, 29), and ‘Who first is bom, the wise one’ (RV., I, 12), are* inserted the hymn, ‘Come hither standing on thy chariot-seat’ (RV., HI, 43), and the stanza, ' Wandering alone in the midst of many’ (RV, X, 55, 5). As many decades‘ of verses in tristubh and jagaft addressed to Indra as they insert, after transforming them into irhatis, so many years may a man be fain to live beyond the normal life, at the rate of ten verses for a ycar®; or he nced not do so, (Then come) the
1 CfI, 5,1. The verses are RV,, VEIT, 40, 1 10; XN, 60,1 73 X, 29, 1-183 TIT, 43, 1-83 ss, 5, Uf, 12, 1 153 X, 178, 1-3, an ehufada; |, 11, 1-8; VII, 23, 1-6; VII, 24, 1 6, 5.
In Sankhayana the rafa hymn is followed, NVI, 15, by the dripadis, 1, 2, 2, above ; then comes the Ardrdena sidta, NUIT, 40. Then the avapana, RV, XN, i6e. Teh nyo s 1, 84, to-t2; VET, 31,10 12; VI, 46, 1-3 Then the duawtubha samamnaya, KN., 1, 10, q-te; lar, t-8, 7, 84. 1-6, I, ze, 2-55 I, Teo aap Veoh Fs ah 2s Veet 43 Vi, 44,1-6; \UIT, 34, 1-15; VUIT, 63, 4-63 VII. &9, 5,6; VITI, 95; X, 152. Then the wistupchata, RV. 1,325 Vi, 255 UM, 12; Th ty, LWT, 433 UT, 46; THT, 51, 4-6; IV, 16; VII, 24; Vl, 23, VIEL, 69, 13-15. See Srauta Stra, XVITI, 16-20; Atanyaka, IT, 12-16. These conluscd masses of verses show distinctly the later character of th Siukhayana ritual, Sce also Satapatha Biahmana, VITL, 6, 2, 3, where RV, X, §0, 18 called the spine; TX, 1, 1, 443 3.3 19, 0 the last passage the vasa is piven as 35 mn Kygeling (8 &. 2£., NLIIT, 223), which jnust be am error as there are only 33 verses, cf. Introd., p. 36.
2 ‘The second verse is a azapadd in fakvar7, The fust three feet make up a edyatri, that is, they are recited with a pause after the second foot and om after the thud, The seeond four fect are recited as an azustubh, with a pause after the second and om after the fourth. ‘The last is a @istubh, and it ow» recited by padas, that is, a pause after the first foot and om after the second. The remaining tem verses are im mahdpankti, and therefore are each divided into two gdyatris for recitation, It 1» characteristic of the deliberate differences between Aitareya and Sankhayana that the latter, XVIII, 16, divides ver, 2 ito an anudtubh and a gayatri, not ire Versa,
) That is, 1f one desires hfe (Sayana’. See n.g§. For X, 55, 5, ef. Ludwig, Aeveda, IIT, 186; [hlebrandt, Hed. Afy/h., 1, 465
‘Cf 1,5, 2,n 6 Sayana here renders dafafr as verses produced in the Samhita, which is a collection of ten Mandalas. But the dusa/o below certainly suggests that it means decades us probably in I, 5, 2.
) ‘Ibis must be the meaning, and so Sayana takes it. Le, however, takes wa vd as meaning that each érhkaty produces a year of life, contradicting the ten-d) Acti rule ‘This is not impossible, mn which event he points out the insertion of the nine @25{#6A verses vives eleven Arhatis or eleven years’ longer life But it 1s not natural, and it ignores fv7sfudjagatinam, there bang no jagafis m the nine verses, and therefore m accordance with the ordinary use
Xx, 1-4
a eee TRANSLATION AND NOTES 293
hymn, ‘That steed impelled by the gods’ (RV., X, 178), and the chafadia,* ‘Indra rules all” (‘Then comes) the austubh hymn, ‘ All songs have caused Indra to grow’ (RV., I, 11). Having recited the first half-stanza of the first stanza of this hymn, he combines? the first half-stanza of the second stanza with the second half-stanza (of the first stanza), (jomimg) quarter-stanza with quarterstanza so as to inake anustubhs. Up to the last stanza he combines every succecding half-stanza with the preceding. ‘Phe rest are done in the usual way. (There are) six verses beginning, * Dink, Indra, the Soma, let it gladden thee ’ (RV., VU, 23, 1). Having recited four verses of the hymn, * Thy place, O Tndia, is made on thy seat’ (RV., VIL, 24), and then joing ® the last stanza, he ends with the second last stanza. The Sastra finished,® he mutters the wthasampad, In the place of the w&/harirya the wk/hadoha is used.
- “Thou art the head of the world,' the essence of speech, the fire of breath,
of na vd in Afvalayana (eg. Srauta Sutra, VI, 5, 22), Saunaka’s pupil,* [take it to mean that, unless one 15 dyuskima, one nced not insert the verses. Cf. Sayana’s note. vady aymkimah syat tadinim ... praksipet, whence it appears that he did not regard the dvapana as essential, He may be combining two differing previous comments, The idea is curtously verted,
6 Not in the Reveda, Sce Samaveda, 1, 456, Vajasaneyi Samhita, XNXVI, 8; ASvalayana Siauta Sutra, VILL, 2, 223; Samavidhana Brahmana, I, 6, 7, which all have vésvasya rajalt.
MEET Sythe. Sankhayana, XVIII, 20, apples the same combination to the wdudrahnuya hymn, RV., VIE, 2300 ‘The first and last halfestanzas in both cases ave left unaltered = “The other sets of four fardas are treated as anucdubhs
® }ora formal definition of samtata, see ASvalayana Srauta Siitra, T, 2, 10.
- In the Agnistoma, the prakrtr, the Niskevalya Sastra, Lygeling, 9. 2.74, XXXVI, 339, 1, ends with a Mantia, wdtham vacindrayopatrnvale lay Advalayana Siauta Siitra, V, 04, 23, of which whtham vacindedya forms the ukthasampad. and the rest the whthat ya. ‘The HLotr here recites the samfad, but in the place of the wthavirya come the wkthadoha, 1 ¢. the xcises set out in V, 3, 2. For the wéthavirya, AN, 1, 5, 0 6; Haug, .latereva Brahmana, p- 177; Kegelng, Ae, 327, 05 Caland and Henry, L’elynistoma, p. 233 0 Sayana ascitbes the verses and formulae to a sdéhhdntara as usual,
1 The rendering of these verses 1s very doubtful, and I have mainly followed Sayana The difficulty 1s increased by the fact that Te has here no acecnts, and Rayendralala has apparently followed a most cor:upt MS. or has seattered accents at random. ‘They do not occur tn Sankbiyana. Both Rajendralala and the Anandatiama edition print the verses with stops only at sdérvam, rydma, pinvatt, and dihdnam (and im the former case also at a7), as uf they were prose Thcy seem clearly, however, to be intended as verses, and T have divided them into jugatis with mixed “islubhs — Indrah may belong to the first verse, and other divisions are
, ° ai £ no doubt possible, but the ongmal metiucal form of e.g. etdm salydm amyigydndm wivdacanam ise treated as prose, ef. Aitareya Brahinana, WENT, 25. 3eand
is certam, For similar cases of ve In VELL, 27, 3, dhavats is two syllables only
27, 2 and 3, where f/osas appear m prose form.
® The Brhaddevata, 1V, 139, in the ‘B’ recension incntions Agvaliyana, a@ though this may o be quite correct, since a pup of Saunaka appears a, cf Macdonell, J, axav, and Asy alayana was evidently
point to the verse being late, it may als to have been the author of the Byhaddevat one of his oldest pupils.
204 AITAREYA ARANYAK«l V,3,2-
the abode of mind, the entrance of the eye, the source of the ear, the resting-place of the heart, thou art all. (Thou art) Indra, the undying sacrifice, the ambrosia, the sky, right, truth, conquest, decision, the end of speech, the pervading, that which is beyond all, the light, the udder, the unanswerable, that which was before. Thou art all,? speech, the water with the lightnmg that goes thither and returns,”
as elsewhere. A stuking example of verse disgnised as prose is the inscription on the Piprahva stupa, we Beet, J ALS, 1907, pp iit sq, following, with minor differences, ‘Thomas, J. RAGS, 1906, pp. 462 5q. In the Aitareya, Zc, we have :—
KMsatrena ksatram jayati balena balam asnute \
yasyarvam vdvan brithmano rastragopah prrokitai
fasmar vikah sumjanate sanmaukha ekamanasah \
yasyaivam vuln brahmano rastragopah purohitak W253 Wo W2N fasyt vaya matram bhavatt (2 sy) detsantam apabadhat: | yasyatvam vudvan brahmano rastragopal purohitah \
fusmar vifah, &C. as above,
and in other places fragments of verse appear, as is only natural, since gnomie sayings hke them tend in all languages to becuine verse. ‘The old character of these Slokas appears from their metrical form, and they may be compared with the verse erted from Satapatha Biahmana, XT, 5, 4, 3) by Oldenberg (S 2B. 72, XXX, x1x). Similar verses composed at later dates are found in the characteristic late metre im the Grhya Sitras, quite freely (Oldemberg, 4.¢., »xxv-xxxvil), one bemg attributed (Agvalayana Grhya Siitra, IV, 7, 16) to Samaka, and Slokas are recognized in’ the lists of compositions, e.g. Brhaddranyaka Upanisad, LH, 4, 10; IV, 1, 25 see Sieg, Dte Sagenstoffe des Reveda, yp. 7 84.
7 Siyana has: yaya yaya rastwio yad yal purvam kiratam rupam tat sarvam rupam ; and he explains Adsag as ade as uttamidhamar upd 7a.
' Sdpru is 90 explamed by Sayana, and pdrag and wag probably go with sa/i/am. In the
Jaminrya Upainsad Biahmana, 1, 9; 10, this passage from Jadrah .. . anustlam duhanam
appears, but ina different connexion and in an imfenor, pathaps secondary, form, which looks as
if at were borrowed from the Aranyaka. ‘The parallelism has cscaped not only Oertel, but also
Bloomfield (edt Concordance). Quite irrelevantly appear the worls (the gayats? as dvahman
1s the subject of discourse). dasyattind namanindrah harmakitr amylam vyomanto va a |
bahur bhityas sarvam sarvavmad uttaram pyotth \ rtam satyam aijprdnam waidanam apratvacyan | purvam sarvam sara zak \sarvam wam apr dhenuh prrvate parag arvak Wo
sa prthaksaltlam kamadughiksitt prinasamhitam caksussrotiam vakprabhutam manasa vyapltam
hidaydgram brahmanabhaktam annasubham vai sapauitram gothagam prthruyuparam tapastanu
Varunaparryatanam Indratrestham sahasraksaram ayutadharam amrtam duhand sarvan tnant
lohin abhiviksaratit? \ Oertel renders, ‘These are tts names: India, action, impetishableness,
the imnrortal, end of the firmament of speech; the manifold, the numerous, the all, the hght
higher than the all; rightcousness, truth, distinction, decision which 1s not to be contradicted ;
the ancient all, all speech. This all also, [like] a cow, fattens hitherward, thitherward. She
that milks unmoitality possessing individual oceans (?). possessing wish granting: impcrishableness, conncetcd with breath, possessing sight and hearing, superior by speech, permeated
by the mind, havigg the heait as its point, apportioned to the Brahmans, pleasant through food,
having the 1ain as means of purification (?), cow-protecting, higher than the earth, having
penance as a body, having Varuna as an enclosure, having Indra as leader, possessing a thousand
syllables, possessing ten thousand streams, flows in all directions unto all these worlds.’ It
which yiclds milk and fattens‘. (Thou art) the cye, the ear, breath, that which is
should be noted that the MSS. read zzyeiduam, a clear error for eisiuyasam, properly a perf. part. middle of Jy (cf. Whatiics, Sanskrit Grammar, § 80g), a word elsewhere unknown but of interesting function (for gv, cf. Wackcinagel, Altindihe Grammatte. 1,146), which is rendcred very probable by the metre, apratimayah C), sd, caksiwrotiam, ka dayegram, brahmanabh ahiram (a), Sbhratram (B), “hhrtram (CO), Varunapariyatenan, duhanah ‘Vhese readings confirm the druhmanabhateham of the Aranyaha teat. //daydgram is uo doubt a possible and an easy conjecture, but Sayana already had Ay dayegsam, Ad its appearance here certan ly shows that the tradition hardened to Avdayogs ani at a very carly date -fanasubham is tempting, but uncertam as Sayana read annasiubhe. Cf. Satapatha Brabmana, IX, 5, t, b2, Satvenrle vdaum for Mantriyaniya Samhita, HT, 7, 3, sedans tam So im Atharvaveda, XIV, 1, 11, Svetre replaces RV., X, 85, 11, Srofram quite wrongly (cf, Whitney, 77«esdafior, p 742). T consider therefore that (especialy im view of the accent) it is very hkely that annavubham should be replaced. For Arduyogram fat really ww Avdardgram might be compared Maartraiyana Upanisad, VI, 35, dradhaimondham for candham (Max Muller, 8.2 2 XV, li). But quror of text easy. Pyomanto vacah must, T think, be divided mto myoma and dito vacdh, The sense ascribed to ZadaQrestham ts possthle, and /adrazyn stham may mean (as in RV., AV., ad TS.) Shaving Tndia as ats best’. Varunapariyatanam may perhaps be right, but it 1s far from certain, and Sayana had cap anatdy7ttamam, amore recondite form (see n. 12 on IT, 4, 3) than that of the Biahmana. The words éahur ébhiyas should be éahor bhiyah, Vhs example answers the query of Speyer, Vedische und Sanskrit Syntax, § 122, n. 3, as to whether the idiom Ccusser als suss’ 1s Vedic as well as classic (his Sash it Syrtav, § 251, 3). The same phrase iy found m V, 1, 5, 1n a Mantra passage, and im the paralle] passage, Saukhayana Aianyaka, 1, 8. Ci. also such phrases as dahi ca me bhiyas ca me, ‘Parttiriya Samhita, TV, 7, 4,2, 7 Ad Sy 1g09.
The accents of the R cdition are very meorrect. [77eandm is quite nnpossible = Tn the case of the compounds Kk has Avifuyogr dm, brahmanibhas ts kam, varvaparity am, vakpr dbhitam, prthiyupiram, tipastany, Indi apyéstham, ayttaksdvam, tadhmardcasam, Varsdparitram 13 supported by vay saernt] (RV), and warndmetas (AV, Smathas, AV. Papp. ; sahisradhar iam by the RV.3 agudtadsaram by analogy with sahidvradhisam, ey; léfastonu aud brihmanabhartrkam depend on analogy 3 Indrapyestham has abundant authouty; géésaguon may be compared with gdmueha (RV.), but ef. yobhdz (RV ). Pikprabhutam amd sutisamnitan are supported by usage (Macdonell, Fede Grammar, p.90, Wachemagel, Mloidische Grammatth, HW, 1, 227 sq6)s and Ardavogram Aas probable (Whitney, Sussd7 ie Grammar, § W287 a, ptves several cxamples of different accents, Wackernagel, pp. 238 5q, decides for accent on the first member as usual dctermimatives with adjectives at the cnd (for examples, ef. p. 2335). On this analogy, prthiiuparam may be ight, or possibly we should read pe(hany tiparam as two words, but the gender of dfaram would be strange if tis a noun (incanmg cither ‘lower Soma stone’ (RV., AV., but ct. Ved. Stud, 1, 108 sq.), ot Slower part of sacrificial post "(VS )), since there it 1s always mase. (ef. 5). ‘Lhe accent on (7d ava” must remam doubtful, but af it is a case of a past part , the acca should be on the first. None of these words have found their way into Wackernagel’s lists.
For similar cases of double accent m MSS., cf, Scheftelowits, Le Apokryphen des Roeueda, PP- 39) 49 (from 3 13 Wackernagel, p. 40, pomts out that in cases of componnds the Atharvaveda, XIX and XN, Satapatha Brahmana, Taittiriya Aianyaka and Mauitrayant Upanisad (he 1pnores this work) are very badly accented. Ths theory of aceent (pp. 40 sq.) lays strcss on the fact that determinatives (save those with verbal second paits—other than forins in -¢a, -42) orginally had the accent on the first part and only later on the second, 4 he accents here must depend to some extent on (a) the validity of the theory, (@) the view as to the age of the Arany aka.
$ Pmrats as it stands spol the construction, but may be might. Possibly it was originally
296 AITAREYA ARANYAKA V, 3, 2-
measured by truth, which is produced by speech, and proceeds from the mind, what is truth in the heart, and borne by Brahmins. (Thou art) food and prosperity, purified by the rains, rich in cows, that beyond the earth,® to which Varuna and Vayu most reso:t, that which has for its body penance,’ has Indra as _ its mightiest, which milks ambrosia, with a thousand streams and countless letters.’ These, O hymn, are thy powers; there are the powers of speech.8 With these for me now milk the great wealth of ambrosia. Prajapati created this prayer, the essence of the Vedas. With it may I obtain all; let it win all desires greatly. Thou art b40h, bhuvah, and svar, the three, thou art the Veda.2 Milk, O prayer, children for me. Life and breath milk for me. Cattle and folk milk for me. Prosperity and glory milk for me. The world (to come), splendour of renown, courage, prosperity in sacrifice, milk for me,’ All this he makes the Adhvaryu repeat, if he does not know (the Mantras), Then being urged on to sacrifice (by the Adhvaryu, who says), ‘ Om," offer the Soma singer of the hymn,’
pinvde (ef, Whitney, Sanskrit Grammar, § 716), the nom, of the participle, or pinvati, reading dhenth, The Jaiminiya Upanisad pravate may arise from a misreading of 7 or 7,
5 Gébhagam may mean ‘prospering cows’, and varsdpavitram, ‘ purifying by rains.” Prthtvyupardnt is yifasya midam (Sayana), If this is correct (cf. n. 3), the next adjective may belong to it or to ¢défastanu, but it is much more likely to be merely = ‘beyond the eaith’, as in the Jaiminiya Upamsad, which has Varsunapariyatanam and annainbham, ‘pleasant through food,’
§ Apparently we must follow Sayaua and supply munifarirajdfam or something similar. The verses are late in character, and ¢dépasfanu might mean ‘lean through penance’, but the translation of Oertel ‘having penance as a body’ 1s at least as probable (cf. the accent), ‘The uktha is blindly praised.
7 Déhdnam is taken as nom. neut. Sayana renders it as with gokwlam. Aytitdhsaram is due, he says, to the fact that there are so many syllables in the dohanaprakarana, vastindm pavitram ast sahasradhadram (Vaittiriya Samhita, I, 1, 3,15; Maitsaayani Samhita, I, 1, 3). He takes aytliksaram and sahdsradharam as accus, agreeing with amram. They are perhaps more probably nominative.
- Or, as Siyana, ‘these sounds are thy powers.’ Bloomfield (} edt Comcerdance, p. 300°) reads #kthabhitayah. The other scems simpler; #¢/ha and vde are casily identificd, or rather the latter lies at the base of the former. For dapydsam, cf, Whitney, Sanskrit: Grammar, §§ 921-925, 573 ¢3 Delbruck, Admndische Syniax, pp. 352, 353-
® The conjecture zédas? for veda ast is easy, but unnecessary; cf. n, 11 on TIT, 2, 4; RV., II, 6,7; 1,48, 6; II, 3,6; III, 14, 3, &c, See also Aévalayana Grhya Siitra, 1, 15, 3, for veda si. To take “ayo, &c., as a separate Mantra is wrong.
40 Sdyana takes érakma as accusative, I prefer to regard it as vocative, despite the apparent parallelism of the next sentences. Foi another neuter voc., cf, Tl, 7,n.1. Katyayana Srauta Sitra, VII, 4, 13, has prayam me dhuksva, and also dyur me dhuksva, pagiin me dhuksva, On the other hand Atharvaveda, X, 8, 25 has adhok — brahma ca tapa§ ca.
2 Cf. V, 3,3. The Adhvaryu utters the pratsa twice, see ASvaliyana Srauta Siitra, I, 5, 3: ehatkam presito yajatt. See Sabbathier, Agszztstoma, p. 58, for the phrase, and for the gen., Whitney, Sanskrit Grammar, § 397b; Delbruck, Altindische Syntax, p. 160,
uttering the cry, ‘We who sacrifice,’ he offers sacrifice with the usual’? (stanza), and holding back as it were his breath, repeats a secondary vasal.8 = The accompaniment of the zasaf is described elsewhere."* The Adhvaryu brings up the vessel containing the libation and the (three) afgrahva bowls." As soon as he perceives the food, the Hotr descends from the swing towards the east."
12 RV., VII, 23, 1, see Aévalayana Srauta Siitra, V, 18, 23: pila somam Indra mandatu tvett yajyd, and VII, t1, 27. For the agi, sce ibid., T, 5, 35 4: dgnr yapyadir anuyajavarzam M4 MI ye3yajimaha ity agth. See also Hillebrandt, Ritual-Litteratur, pp. rorsq.; New- und Vollmondsopfer, p.95; Kygeling, S. 2. &., XLIV, 32, n. I.
18 Anuvasatkr is freely used as a compound verb in the Aitareya Brahmana (I, 22, 4, &c.), Aévalayana S:auta Satra, and Sankhayana Srauta Satra, and should be written as one word. Vyavanya is rendered ucchvisam akrtod by Sayana, who takes ‘za as cua, The reason for the expression anuzasat is given in Hillebrandt, A2/val-/illeratur, Pp. 102; Kyycling, §. 2. £., XXVI, 351, n.1. After the yayyd the Hotr says: devd 3 vate 3 sat and somasydgne vihi 3 vat 3 sat, thus making two vave 3 saé cries. For the vasatkara, cf. Apastamba, Yaynapanbhioa, 96 (5S. B.£., XXX, 341). The words somasydgne viht occur in Aitareya Brahmana, 111, 5, 4; 6:
Agvalayana Siauta Sitra, V, 5, 19, and the brevity of this passage is only explained by the fact (see the following note) that the writer clearly knew the ASvalayana Srauta Sutra (cf. Introd., p. 19): ef. the relation of Grhya Siitra and Srauta Sutra in the case of ASvalayana and Sankhayana. Oldenberg, who once thought the evidence was in favour of assigning the two Sitras of Sankhayana to different epochs, has now abandoned the attempt and leaves the question open (sce S. 2. &., XXIX, 5,6; XXX, xxxim sq.), while 1 am inclined to think that there is no evidence werth counting against the traditional authorship in either case.
“Cf, AsSvaliyana Srauta Sitra, I, 8,17: wie aah saha ofo mayt prandpanav tt vasathavam uktvoktoanumantrayate\ Thy is a direct reference. Ct also Aitareya Biahmana, UI, 8,9, where it reads fam anumantayela vig go saha ojo mayt pranapandiv tly dtman eva tad hota vacam ca pranapinau ca sthipayalt sarniyuh sarvayutvaya, The reference here might be supposed to be to the Brahmana passage and not tothe Srauta Siitra, but the use of avwmantranam and the mode of reference are hopelessly opposed to this view. ‘The style of reference is reminiscent of Agvalayana Grhya Sitra, J, 1, 1: «htant vattantkant gihyant vaksyamah, which is a clear reference to the Srauta Siitra, and I think an assertion of the identity of authorship. It may be noted that, although Oldenberg (S. B. i, XXX, 1§8) clearly indicates that he has some novel view on the relations of Saunaka and Agvalayana, he does not (in 5. 4. £., XXX) cany out his promise of discussing the point, save that Gtid., p. xxxv, n. 2) he alludes to the fact that Aévalayana Gyhya Siitra, 1V, 7, 16, quotes a yashagatha by Saunaka. This of course in no way contradicts the view of the relation as pupil and teacher reflected on the tradition of the Kathasaritsigara and recorded in the most precise terms by Sadgurudisya, The B version of the Brhaddevata, which probably was composed by a pupil of Saunaka’s, distinctly quotes Asvalayana, which suits the tradition admirably (p. 293, note*).
3 Cf. Advaliyana Srauta Siitra, VII, 3, 23; Sankhiyana Srauta Siitra, XVIII, 21, 10, vaisvakarmano ‘tigrchyah. They are diawn ‘over and above’ (aft), Weber, Jad, Stud., 1X, 235; Eggcling, S. 2. £., XXVI, 402, 0.43 ALI, 6, n. 2.
6 Cf. I, 2, 43 Sankhayana Aranyaka, II, 17; Srauta Sitra, XVIII, 21,6; 7. Vor yathd na with fut., cf. Delbnick, Alfindische Syntax, pp. 596 54.3 Speier, Vedische und Sanskrit- Syntax, §§ 197, 277. This case illustrates admirably the origin of the use in tts relation of 7/2 and the 2nd person; see also Maitrayani Samhita, IJ, 2, 7; IV, 1, 9; Taittirlya Samhita, II, 3, 5513 J-A.a.S., 1909.
298 AITAREYA ARANYAKA V, 3, 2-
Then they ue up the swing to the west that it may not slay the reciter when about to eat. For the Hotr eats seated on the place of the swing. Then the Hotr consumes the (libation in the) vessel with the words uttered in response,” ‘May speech, the deity, rejoice in the Soma,’ ‘May Soma, the king, shower life on me for my breath,’ ‘May my breath milk mightily all life.’ The third pressing (in this rite) is taken over” from the last day of the Abhiplava rite, except as regards the hymn containing mzzzds addressed to the All-gods (RV., I, 89). In its place are inserted forty-one verses of the ‘water’ hymn of Dirghatamas, ‘Of that noble grey sacrificer’ (RV., I, 164), and the hymn anobhadriya (RV.,
I, 89). The strophe and antistrophe of the Vaisvadeva Sastra are taken over from the one day form” (the Visvajit). If the Yajfdyajfitya Siman 1s omitted,”
" Upasytena is explained by Sayana as ¢farduujpidpirvakena; the word occurs often in Sankhayana Srauta Sitra, but not in a parallel passage. Cf., however, XVIII, 1, 12, The verse vig devi (Jusdnud) somasya trpyati is found in Vajasaneyi Sambi. VIII, 37, and elsewhere, Bloomfield, bedre Comeordance, p. 853". Sa me, &c., 18 a quasi verse. It is tempting to render dyuh as if it were a dative, ‘may Soma rain on me for life, for breath,’ and it might possibly be so taken as the sentence is a Mantra, and therefore not to be judged by the ordinary rules of prose (cf. Bloomfield, Vedte Concordance, p. vii). In that case dyuhpramiya would not be a ¢atpurusa compound, since ‘the breath of life’ is not in Sanskrit dyuhprdua, nor yet a drandva, but rather a case in which the mere base is accepted as sufficient to denote the case relation when followed by a case form in a parallel woid, cf. cg. RV., 1, 26, 9, where Max Muller would so render (sce Oldenberg, 5. 4.2., XLVI, 15) dmyta mdrtydnam, and see VPischel, Medische Sudien, I, Gosq., 225 sq.; Jacobi, Golt. gel, Anz., 1880, p. 855; Wackernagel, AMtindische Grammati&, I, xvii, and IT, i, 157, who accepts this view of RV.,1, 26,9. Cf., however, Aitareya Brahmana, /.¢. on n. 14, where sarvdyuh sarvayutvdya occurs. The gen. is one of partitive force, cf. Delbiuck, AMfindische Syntaa, p. 160; Monro, /fomerte Grammar?*, p. 146. For loc. with as, cf. Aitareya Brahmana, VI, 3, 10; for acc. exx. in /red. Stud., 1X, 295.
- For the Abhiplava, see Abvalayane Srauta Sitra, VII, 6; Eggeling, SL. A, XXVI, 403. It has six days. ‘The hymn referred to is RV., T, 89; of. Sankhayana Srauta Siitra, XVIII, 22,8. The hymn, RV., I, 164, 1, is called sala alee in Sankhayana Aranyaka, TI, 18, and eratita Siitra, XVIII, a 7. It is of course derived from v. 41, gaztrir mimaya sailant faksati; ; cf. also Brhaddevata, 1, 43.
1 The Vaisvadeva Sastra begins therefore with RV., V, 82, I- -~3, 4-6. The contents of it and the Agnimaruta are given in full in I, 5, 3, which axplnne the brevity with which they are here treated. Sankhdyana Srauta Siitra, XVIII, 22 (cf. Sahkhayana Aranyaka, H, 18), gives ethe Sastra as RV., V, 82, 1-3, 4-6; IV, 53; 1, 1603 1, 1613; 1, 164 (the whole); and J, 89, with nivids; and Vv, 53,5, a8 a fahidhanive. aap haviva used as a name of J, 89, also in Kgvidhana, I, 20, 5, but Bloomfield (Vedic Concordance, p. 169") does not cite this passage, which is earlier.
® The Agnimaruta for the Sankhayana i is given in detail in Sankhayana Srauta Sitra, XVIII, 23 3-cf, Aranyaka, 11,18. It consists of RV., ITT, 3; V, 55; the Yajiayajiiiya or a substitute, VI, 48, not noted by Bloomfield (Fede Gantondance P- 735") who omits also any reference to ‘his passage; I, 141. If the Yajiayajiiya Saman is employed, the Agnimiaruta Sastra constitutes itself in the Aitareya thus: RV., IIT, 2; J, 43,6; V, 55; V1, 48,1 anda; VII, 17, 11 and
1, 99,1; X, 9, 1, &c., the rest being as in the praki fz (Sayana). If the I]anda Saman 1s
Bore TRANSLATION AND NOTES 299
then the strophe and antistrophe (in the Agnimaruta Sastra) consist of the six stanzas, beginning, ‘O Agni, thy fame, thy strength’ (RV., X, 140, 1), when the Ilinda Saman is employed (three stanzas being used). If more (than three) are used in this Siman, then so many are employed (in the Sastra) as the antistrophe, beginning, ‘Agni, for ourselves as it were’ (RV., X, 21, 1). Thus is completed the Mahavrata and this day and the Agnistoma.”! At the proper time they should carry the swing to the bath, and burn together the seats.
- No one! who has not been initiated should recite the Mahdavrata, nor
used, then for the two pragdthas, VI, 48, 1 and 2, and VII, 17, 11 and 12, are substituted X, 140, I-3, and 4-6 respectively, being the two parts of the Handa Saman. If, however, all the srx stanzas (X, 140, 1-6) are used for the s/ofrzya, then X, a1, 1-6, must form the anus tipa. So Sankhayana, who gives further variations. For the Tlinda, cf. Oldenberg, Gott. gel. Ans., 1908, p. 714.
21 The Mahavrata is a form of the Agnistoma, and so in a sense the Agnistoma is finished. The utensils and the swing are both cleansed, while the vedi and the brsis are both consumed by fire, Sahkhayana Srauta Sitra, XVI, 24, develops the final close of the ceremony in some detail. ‘he Aranyaka, 11,18, has: fad Agnestomah samtrsthate, The burning points clearly to an original sun spell, The question, however, has recently been raised whether the use of fire is not merely piacular, cf. Fazer, Adonis, Attis, Osiris, p. 151, n. 43 Westermarck, Origin and Development of Moral Ideas, 1, 56, n. 3. ‘The usual view 1s that both the burning and the waving of torches in such rites are intended to evoke heat by magic. Cf. Warde Fowler, Roman festivals, p. 84.
‘ Sayana, as usual, ignores the difficulties of this passage. (1) The words z/y e&e most probably refer to the whole passage (cf. IIT, 2, 4, n. 2), because the very first prohibition contradicts the passage above, V, 1, 5, . 5, when the case of an ad7hstta Totr is delibcrately discussed. The sense then must be, as Eggeling (5. BR. F., XLUT, 367, n. 1) takes it, that (1) no one but a didsita can recite, and even he only (2) 3f there is a cétydgni, and (3) a yearlong sa/trva, and (4) not even he for another unless he be father or teacher. It may be noted that Sankhayana Aranyaka, |, 1, prohibits recitation to another, save in the case of sa¢/rins and of a father and a teacher. which coiresponds with the rule here, since sa¢frixs of course are entitled to recite for one another. But ibid., 1, 5, and Srauta Satra, XVU, 13, 6, regard a cftydyn? as optional, perhaps a later idea (cf. Weber, /nd. Stud, XIII, 217, n.). The rule of those here cited thus excludes the Mahiavrata as anything but a saéfra, Kityayana Srauta Sutra, XVI, 1, 2, insists on an altar at the Mahavrata (Eggeling, S. 8. 4., XLUI, xxv, n. 2). But it should be noted that this is inconsistent with the exception of the father and the teacher, for they could only be concerned —being ex Aypothes? not satfrens, in an e&iha or ahina rite. Possibly, however, the view that one can recite for a father or teacher does not contemplate the case of an aha or c&vha, but means that in a savlva the sacrificer may carry out the sacrifice for the benehit of his father or teacher though they are not initiated and cannot take part themselves; this view I incline to think the most probable, despite Dr. Friedlander’s view (p. 29, n. 2). It cannot mean that, the teacher or father being diksita, the Hotr recited for them only, for in the Mahaviata all the satvins equally obtain the benefits of the nte (cf. Kgpeling, S. 7. #., XLII, «xv sq.), and therefore aie forbidden to perform for others outside the circle of the initiated,* cf. Satapatha
a antl
- It may be noted that the prohibition of performing sacrifices by other than Brahmins is ascribed in the Satapatha Brahmana, II, 3, 1, 39 ef. Katyayana Srauta Sitra, IV, 14, 11; Max
300 AITAREYA ARANYAKA ae
should he recite it when there is no altar, nor should one recite it for another, nor if it does not last a year, so say some. Only one may recite it for a father or a teacher, for that is recited for oneself? (The only *® utterance (of the
Brahmana, IX, §, 2, 12 and 13; X,5,2,5. (2) Presumably for this reason Siyana renders the passage as equivalent to ‘no one who is not di&szfa should recite the Mahavrata at another’s sacrifice (i.e. an ahina or eLdha) unless there is a ertydent; or unless that other is a father or a teacher’, ITis explanation is that the Mahavrata is of three forms, chiha, ahina, and sattra, As in the sattra, the yayamdna and Hotr are identical, then the a@&sé is automatic. In the other two rites the Hotr is not the yayamdna, and may be either diksita or adiksita: In the Agnistoma, &c , if svdrthe he 1s dikst/a, as these are Soma sacrifices (cf. Hillebrandt, Artzal- Latteratur, p. 125). If the sacrifice is not a Soma one, then he is not. Only the @ése¢a can perform at a parekiya mahdvratakarman, and he only if there is a erlyagni, But all this is very difficult and inconsistent. The s@samatsara tty eke he takes as a separate prohibition confined to one school, But this seems less likely. (3) Max Mullei, S. 2. “., I, 266, 267, takes the passage thus: ‘No one who is adikshita, unmitiated, should recite it for another person ; nor should he do so, when the Mahavrata 1s performed without (or with) an altar, or if it does not last one year.” But this hardly makes sense, since an adikstta can never recite if there is a saftra, and the construction of the sentence shows that the senes of prohibitions is not directed to an adikstta but to a priest in general. He is not to recite if adihstfa, nor if there is no fire, &c. Dr. Frnedlandes, on Saukhayana Aranyaha, I, 1, follows Max Muller, without commenting on the difficulties, (4) The only other possibility 15 to render, ‘No one who 1s not imtiated must recile, nur must one recite if theie is no fire, nor for another (i.e. allowing ahinas and ehihas if by chance the puyamana is the Hotr in fact).’ Some say, ‘nor if it be not a sedéra. One may recite for a father, &c.’ In this case the passaye confirms in part the view that there was probably a cr/yagné at the ekdha and ahina nites, Eggeling, S. 2. 4., XLII, xxv.
3 Sankhayana Aranyaka, I, 1, has dmane hatvasya tac chastam bhavatt, The one gives the body, the other leammg. Afmano here 15 no doubt correct as Jess easy than @fmane It 1s a predicative possessive gen., as in I, 2, 2, n. 8. Cf. Whitney, Savshoit Grammar, § 298; Speier, Vedsche und Sanskrit Syntax, § 64. For asya, cf. Caland, Ueber das rit. Stitra des Baudh , pp. 44, 45.
- Sayana says: atra kectd vikydutaram adhiyate. This can haidly refer to recitation, and throws grave doubt on Wintermitz’s interpretation of a similar phrase in Haradatta (Afantrapitha, I, xix). The passage is given in all the MSS., but it cannot be original. In addition to being quite out of place, it is almost unintelligible here. It is a general description of the praia of the Adhvaryu in the case of Sastras, whether accompanied by Minitamsdbhyacamasas ornot. In the case of the Hotr’s Sastras the frazsa 1s whkthaia yaza somasya. Yn the case of the Hotrakas, what it is is disputed, Sayana says (1) some supply usthasd yaya sominam (cf. Katyayana Srauta Stitra, IX, 13, 33 (somasya) ; 14, 12 (somdndm); Apastamba Srauta Sitra, XII, 27, 19 (somasya) ; 28, 14 (somadndm)) and make this the pratsa ; (2) others, so "yam arthah prakritta eva prapta ui matud, reject the passage ; (3) others repeat uéthald yaa somasya, and assuine the mention here is hotrakanam Sastresu visesavidhindrtham. The second alternative is the most probable. The words wkthasd—somanam, which appear in the text after hofrakindm, are certainly spurious and cannot have been read even by Sdyana, whose note would be
Muller, 5. B. ., XXX, 321), to the fact that Brahmins only can eat the remains of a sacrifice. The reason is no doubt a reflex of the doctrine of the presence of the divinity in the sacrifice (which in certain cases forbids any eating whatever, c.g. Asvaliyana Grhya Sitra, TV, 8, 31), for which see my article in the /. A. 4.5, 1907, pp.9399q ; Robertson Smith, Aed, ef Sem., 1,276 9q.
Adhvaryu) on the Hotr’s Sastras, whether accompanied or not by libations for Naragamsa, is ‘Offer the Soma with the hymn’, and it also occurs in the Hotraka’s Sastras): This day one should not teach to one who is not a regular pupil, and has not been so for a year, assuredly not to one who has not been so for a year, nor to one who is not a érahmacarin and does not belong to the same school,4 assuredly not to one who does not belong to the same school, nor to one who has not come to that place.’ There should not bé more than one saying or twice, twice only. ‘One man should tell it to one,’ says Jatiikarnya. ‘Not to a child or a man in the third stage of life.’ Nor standing to one standing, nor walking to one walking, nor lying to one lying, nor seated on a couch to one so seated, but seated on the ground to one so seated (should the teacher teach). Nor (should the pupil) lean backwards,” nor forwards, nor be over clothed, nor adopt postures, but he should raise his knees, without wearing special apparel, and so learn. He should not learn when he has eaten fiesh, or scen blood, or a dead body, or done what is unlawful, or anointed (his eyes) or oiled or rubbed his body, or had himself shaved, or bathed, or has put on colour, or put on a wreath, or had intercourse, or wrilten,® or obliterated
unintelligible if he had had them before him. The reason for their insertion is obvious. For the libations, ef. 2’Agnis/oma, p. 220, The gen, is presumably partitive, cf Speyer, Vedesche und Sanskrit-Syntax, § 67; V, 3, 2,n. 17.
4 Cf, Gautama Sitra, XIV, 21, and Buhler’s note in his translation (.$. 4. , II), where he differentiates it from have: Here, however, it is perhaps used in that aia sense.
§ Where the teacher lives. He 1s not to go to the pupil’s house.
6 Because it is so sacred. According to Sayana, Jatakarnya insists on one lecture only to one person at a time, and the same teacher to avoid sampradayart heda.
7 ‘This sentence must also belong to Jatikarnya. This seems the proper way to interpret the itz, which, however, Sdyana explains as (f\yaprayublamsedhasamiptya thah, and so Max Muller takes it. For the idea, cf. Manu, VIIT, 66, &c.
® T.e. lean on a Audi (or a wall, &c., Apastamba Dharma Sutra, I, 2, 6, 17), or rest with his hands on a stick (on the ground, paces: le, 17). The other renderings follow Sayana, who pives nichitadyikramana for ndvralyam akramya; cf. Aévalayana Srauta Sitra, XTJ, 8, 19. For at:vitah, cf. Manu, VIII, 23: samzitangah. For ndpitena kavayitud he has nakhantkrutamadi; cf. Sankhayana Grhya Sitra, VI, 1, 6, and for the syntax, Delbrick, Altandische Syntax, pp. 2248q. He takes wad/vd as referring to the eyes. Varnakendnulipya he refers to sandal or
saffron being smeared on; for varnaka, cf. Bohilingk, Dict., VJ, 24. For anapagrita, ibid., 1, 41. For these rules, cf. Apastamba, T, 2, 6, 23-27. : :
- These translations follow Sayana and Max Muller. Though they no longer ‘seem to be the earliest mention of actual writing in Sanskrit literature’, in view of the discoveries of Buhler, Indische Palacographie, and Ind. Stud., 111 (1898); Hoernle, 7. 4.8. #., LXIX, pt. i; Rhys Davids, Buddhist India, ch. VU and others, they are interesting. Writing on palm-leaves may be meant rather than on wood. The violent repugnance to writing shown here and elsewhere is certainly in favour of this view, accepted by Macdonell (Savckrit Literature, p. 16) and Winternitz (Gesch. der indrsch. Jitt., 1, 29), that writing first came into use on the South Westein Coast through commerce, and that MSS. are latcr. For a different but very improbable view, cf. R. Shamasastry, Ind. Ant. 1906; J. R. AS, 1907. pp. 420, 427.
302 AITAREYA ARANYAKA V, 353+
wilting. ‘He should not finish learning this in one day,’ says Jatikarnya. ‘He should do so,’ says Galava. ‘He should finish all before the sets of eighty tristichs, and resting!® in another place learn the rest,’ says Agnivesyayana. Where he learns this, he should learn nothing else; but where he learns something else he may at will learn this there also. He who does not study this does" not become a sadfaka; even though he study much else, yet if he study not this, he does not become a sadfaka. Nor should he forget this; even though he forgets something else, he should not forget this. Assuredly * never should he forget this. If he forget not this, let him know that it is enough for himself.” Let him know that truly it is enough,“ He who knows this should not communicate '* nor dine nor amuse himself with one who knows this not.
Now" we shall set forth the rules of study. When the old water about
© Samayaminah is taken as samapayan \y Sayana, which is possible. I follow Max Muller. On the passage as a whole, ef. Oldenberg, Prolegomena, p. 293. On the form Agnivebyayana, cf, Whitney, Saxshrit Grammar, § 1219. Tt occurs as a name of a grammarian in the Taittiriya Pratisakhya, XIV, 32. Agnivesya occurs in the Vamsas in Brhadaranyaka Upanisad, II, 6, 2, and 1V, 6, 2, in both Kinva and Madhyandina Sakhis (Max Muller, S. 2. E., XV, 118,n.; 186, n.). Jatikarnya (the word is found in the gana, gargddt) occurs in the same passages with Galava. The spelling seems clearly Jata® ; though in Max Muller's translation the two forms Jatu® and Jati° occur, Jatikarnya occurs in Saakhayana Aranyaka, VIII, 10, and frequently in the Sankhayana Srauta and Grhya Sitras (IIL, 10, 1), Katyayana’s Srauta Sitra, the Vajasaneyi Pritifakhya, and in Kaupitaki Brahmana, XXVI1,5. Galava is known to Nirukta, 1V, 3; Brhadaranyaka, If, 6, 3; IV, 6, 3; Brhaddevata, and Panini as a grammarian; sce Max Muller, Aeveda Pritisikhya, p. 6.
1} «Should not become’ is Sayana’s version. Litcrally it must be ‘is not a (true) sadfaka’, Cf. Apastamba Dharma Sitra, I, 2, 8,27. The exact force of the optative is rather doubtful ; it may be that it is the indefinite use, of which examples undoubtedly occur in Sanskrit (cf. Speijer, Vedische und Sanskrit-Syntax, § 283; also in III, 2, 1, n. 1, and Introd., p. 61), or it may be an opt. in protasis with the apod. in the indic. to denote the certainty of the result, though the rule of similarity of mood is usually strictly observed in the older Janguage, see Whitney, Sanshrit Grammar, § 581 f, who enforces his rule partly by alterations in the text of the Maitriyani Samhita (see his review of v. Schroeden’s ed., P. A. O..S., Oct., 1887); 7. X.A.5S., 1909, p. 153.
‘44 Sayana says that this is read by some only. It isin all the MSS., but is an easy addition. Cf n.14. Mo here and above follows a negative sentence and is practically merely an emphatic negative as usual in classical Sanskrit, Speijer, Vedische und Sanskrit-Syntax, § 240; Sanskit Syntax, § 402, RK. 1; cf. Caland, Ueber das rit. Sutra des Baudh., p. 51.
Sayana renders purusarthaya, and Max Miiller gives as possible ‘for acquiring a knowledge of the self’. For the dat., cf. Il, 4, 2. Atman, however, is merely the ordinary reflexive, Speijer, Vedische und Sanskrit-Syntax, §1273 Delbruck, Adtendische Syntax, pp. 208, 262.
‘This again, Siyana says, is read only by some, and as it is onc of those easy additions it cannot be acecpted as genuine. Naturally a chapter of this kind lics open beyond others to such interpolations as this.
1° Sayana renders samuddifet as ‘study with’ (¢asya purato grantham etam na pathet). The sense is probably ‘center into discussion with’. evamvid and anevamzid here are clearly compounds; cf. Wackemagel, AMtndische Grammatth, I, i, 68,
"Then come gencal rules for all Vedic study, not for the Mahavrata alone. These are found both
the roots of the trees has been dried up,” he should not study, nor in the forenoon,"® when the shadows meet, nor in the afternoon, nor when a thick cloud has risen; and when rain" falls out of season he should stop his study of the Veda” for three nights, nor in this time?! should he tell tales, nor even
in Grhya and Dharma Sitras (Oldenberg, S.A. #., XXX, xxxiv, xxxv); Khadira Grhya Sitra, 1G a Grea! Sankhayana Grbya Sutra, IV, 8; VI, 1; Hillebrandt, Ritual-Litteratur, p.56 and reff. ; ; Gobhila Grhya Sitra, TIT, 3; Apastamba Dianna Sutra, I, 3, 9-11; Gautama Dharma Siitra, XVI, with Buhler’s notes.
17 The time after the full moon of Pausa, i.e, January-February is meant, cf. Weber, Dre vedischen Nachrichten von den Naratra, \1, 322 sy.3 Oldenberg, S.A. Z., XXX, 77, n.; Apastamba Dharma Sitra, I, 3, 9, 2, with Buhler’s note; Manu, IV, 95; Y ajravallyn: 1,142 143. The four months after ihe full moon of Asidha are forbidden i in Sankhayana, VI, 2, 1. The term is five months, beginning in the middle of Srivana, Gautama Dharma Sitra, XVI, I sq.3 of Prausthapada, Gobhila Grhya Sutra, HT, 3, 15 Khadira Grhya Siitra, JIT, 2, 16, Srivana is also given by Agvalayana Grhya Sitra, HI, 5, 23 33 5 Sinkhiyana Grhya Siitra, IV, 5, 2: Paraskara Grhya Sitra, IT, ro, 2; Hiranyakesi Grhya. Sttra, I, 18,1. The tmesis wpa -ndapite 1s very unusual, but s#fapurdye would be almost equally strange, though not impossible. A’ahsoadake is a curious expression, as explained by Sayana. The separation of prefix and verb is (see Caland, Ueber das rit. Siitra des Baudh., pp. 48, 49) rare in the late Sittra style and is difficult to assume here, though this may be quoted from an older (? metrical) text. Upapurana seems elsewhere unknown in the sense ‘somewhat (?) old’. Nothing is indeed more characteristic of the Vedic Sanskrit than the separation of particle and verb, Holtzmann (Grammatisches aus dem Mahabharata, p. 48) says that the only example * in the Epic occurs in a pseudo-Vedic hymn to the A’vins, I, 3, 62: dew’ adhi visve visaktah. ven the Brhaddevata has no certain case of such separation, On Jacob’s theories of the beginning of the year (/eslgriss an Noth, pp. 68-74), see Whitney, J. ALO, Sy XVI, Ixxxil sq.; Buhler, Jnd. Ant., XXII, 238-249 (dates of the commencement of Vedic study at p. 249); ‘Thibaut, ibid., XXIV, 85-100; Oldenberg, 2.7). AL G., Ly 451 sq.
18 When study 1s permissible (hardly ‘at any time’ as im Max Muller), he must not so study in the forenoon or afternoon, when shadows are meeting; i.e. he should begin at sunrise when the shadows first appear, and cease before sunsct when they again disappear (Sayana).
” Tor the case of a cloud, ef. Apastamba, I, 3,11, 31. Rain out of season (abid., 27; Mann, III, 104, combines the two into a cloud out of the ordinary in the rains) is explained by Siyana as rain falling in months other than Srivana and Bhadrapada, August and September, or according to the Smrtikiras, under Nakpsatias other than the 13 from Ardra to Jyestha.
% The study of Vedangas, like zyd¢karaga, 1s not prohibited (Sayana). He adds ardradtpyesthintasya trayodafanaksatraparimitasya kalasya vr stikdlatvam abhyupetya tato ‘nyatra vrstau satyam akdlavy stinimitiam triratradhyayanavarjanam ichants,
21 Asmin is vague. Sayana gives either adhiyamdne suddhydaye or mahavratadhyayanakale. The rendering ‘at that time’ of May Muller is perhaps intended to refer to the ¢77ratram, since the translation continues ‘not eyen during the night, nor should he glory in his knowledge’, since asya seems to be taken with rifrau. Trirdteam, of course, includes days, so that the 1endering 1s quite possible, though probably the first of Sayana’s alternatives is correct. For the acc., cf. Speijer, bedische und Sanskrit-Syntax, § 28 and reff. The instr. is one of separation, ivid., § 33; Whitney, Sazskrit Grammar, § 283. The usual case is the abl., Speijer, § 52; Delbriick, Adtendesche dad p- 446, whem ignore this passage.
- But cf. the warning as to Itoi nann’s accuracy in Bubler, /wd. Ant., NXILI, 146, and Winternitz’s review there cited. In this case the fact secms substantially correct.
304 AITAREYA ARANYAKA V,3,3
at night at this time be fain to set them forth.? ‘This’® is the name of this great being. He who knows thus ‘this’ as the name of it, becomes drahman.
7 The text reads: maya ritrau ca na ca kirtayiset. Sayana, followed by Max Muller, takes this as consisting of two sentences, (1) ad@sya rdfrau ca, (2) na ca kirtayiset. Sayana renders, (1) Avmcasya makdvratasya patham ratrau na huryat, (2) kimca mahavratabhijnro "ham tty evam janamadhye kirtim api nechet. Max Muller's version, which is much more probable, 1s cited above. But ‘not even at night’ would more properly be na ratrau cana than wa ratrau ca, cf. UI, 1, 3: natidyumne cana, Further 47rtayiset is quite impossible. The form required is ctkivtaytset, and no casier error than cana cikirtayiset being changed to cana ca kirtayiset can well be conceived. Then the whole must mean, I think, ‘nor even at night in this time (probably adhiyamane svddkydye) should one be fair to proclaim (tales).’ ‘The adhyayana takes place during the day (see above), and neither then nor even at night, when the adhyayana stops, is the telling of tales to be permitted. For the form cikirtayiset, an opt. desid. from a denominative (cf. Whitney, Sanskrit Grammar, § 1056), see Whitney, § 1068. Such forms are very rare; hence the non-recognition of this case by the commentators. Cf. also Aitareya Brahmana, II, 30: vacd kalpaytsan, where Aufrecht (p. 430) proposes to read crkalpayisan (presumably by haplography for zdct ckalpaytsan); 1, 24,5: dlulobhayicat (ef. Liebich, Panini, p. 32, n.); Apastamba Srauta Sitra, XTI, 24, 5: brbhaksaytset; Kathaka Samhita, XVI, 3: pipdyayrset; Ind, Stud., 1X, 264; Woltzmann, Grammatisches aus dem Mahabharata, p. 46,
% Sayana renders, followed by Max Muller, ‘ This, the értsnddhydyandkyam mahdvratavakyam vd, thus learned (= 7/2), is the name of the paramdtman, We explains that the Veda produces érahman and so is identified with jt, and its sacred character tesulting from this power causcs the long list of #Zyamas here given, This cannot be right. The word éad is the name of the érahman; see I, 3, 4, where this is most expressly stated.
The end of the section renders it probable that it may be accepted as coming from Saunaka. Otherwise the passage would be suspect, since it contains passages whose genuineness was doubted even before Sayana, and the possibility of it all being an interpolation cannot be entirely excluded, The use of 6rahman is striking, especially in the pred., and confirms the view that brahmé is not to be found save on good grounds in any carly texts. Jor Atharvaveda, TV, a5. 2), see Weber, /d. Stud., XVIII, 140; for Maitrayani Samhitt, H, 9, 1, see v. Schroeder, Zud. Lit, Pp. OF, ne 1. Muir, Zexts, V, 323, finds him in Satapatha Biahmana, XI, 5, 6, 9, &c., but needlessly. opkins, Xeligion of India, p. 195, and Oldenberg, Buddha, p. 30, n. 1, are vague, The St. fetersburg Dict., V, 138, cites Taittiriya Brahmana, Il, 7, 17, 1, as the oldest passage, but Sayana’s view may be wrong, and none of the passages in Macdonell, Vedic Mythology, p. 168, are necessarily so taken. He occurs, of course, in the Taittiniya Aranyaka, X, but that is not early, though its lateness has been needlessly exaggerated on insufficient grounds. Eggeling (cf. S.B.4., XLIV, 525) finds him nowhere in the comparatively late Satapatha, though he appears in the Brhadaranyaka Upanisad (cf. Deussen, PAdl. of the Upanishads, pp. 172 8q.), and in the later Upanisads and in the earliest Buddhist texts, which, however, can only be doubtfully dated,