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THE 
 
 FIFTH AiSHTAKA, OR BOOK 
 
 OF TUJi 
 
 RIG-VEDA. 
 
1^ ■ y\>^ .-^-,,'^ 
 
 f-^ DEC M 19 
 
 RIG-VEDA SANHITifeSS 
 
 A COLLECTION OF 
 
 ANCIENT HINDU HYMNS, 
 
 CONSTITUTING THE 
 
 FIFTH ASHTAKA, OR BOOK, 
 
 OF TIIK 
 
 RIG-VEDA; 
 
 TITE OLDKST AUTHORITY FOR THE RELIGIOUS AND SOCIAL 
 
 INSTITUTIONS OF THE HINDUS. 
 
 TRANSLATED FEOM THE ORIGINAL SANSKRIT 
 
 BY THE LATE 
 
 II. H. WILSON, M.A., F.R.S. 
 
 BODEN rnOFESSOR OF SANSKRIT FN THE UNIVERSITY OF OXFORD, ETC., ETC. 
 
 EDITED BY 
 
 E. B. COWELL, M.A., 
 
 L.VTE rUINCIPAL OP THE SANSKRIT COLLEGE, CALCUTTA. 
 
 LONDON: 
 
 N. TRUBNER AND CO, 
 60, PATERNOSTER ROW. 
 
 1800. 
 
LONDON : 
 W. M. "WATTS, CROWN COURT, TEMPLE BAR. 
 
PREFACE. 
 
 When Professor Wilson died, in 18G0, the printing ol' 
 the fonrtli volume of his translation oi iho, Rig- Veda 
 had advanced as far as p. 144. Dr. Ballantyne, his 
 successor in the Lil)rary of the India Office, under- 
 took to carry the remainder through the press; Imt 
 his failing health prevented him, and at his death, in 
 the early part of 1864, he had only printed one more 
 sheet. Dr. Goldstiicker had just undertaken to finish 
 the volume, and had in fact written most of the notes 
 to pp. IGl — 176, when I returned from India, and he 
 kindly oiTered to make over the work to me. I wil- 
 lingly-accepted his proposal, as, apart from my interest 
 in Vaidik studies, I felt, as an old Oxford pupil, a 
 strong personal regard for Professor Wilson, and I 
 was much pleased that my name should be associated 
 with his in the translation. I knew how much this, 
 his last work, had occupied his thoughts, and how 
 his heart had been set on its completion. It had 
 been commenced by him even before he left India, 
 and I had witnessed in Oxford his pleasure as volume 
 after volume was completed and published ; and in 
 the last letter I ever received from him in India, ho 
 informed me that he had at length finished the rough 
 draft of the entire work. It thus seemed almost a 
 sacred trust that I should do all in my power to 
 bring it before the public, in as complete a form as a 
 posthumous w^ork admits of. 
 
Vi PREFACE. 
 
 Professor Wilson's translation occupies a peculiar 
 place. No doubt, as Vaidik studies progress, and 
 more texts are published and studied, fresh light will 
 be thrown on these records of the ancient world ; and 
 we may gradually attain a deeper insight into their 
 meaning than the mediosval Hindus could possess, 
 just as a modern scholar may understand Homer 
 more thoroughly than the Byzantine scholiasts. But 
 the present translation Avill always retain an historical 
 value, because it is based on the native commentary, 
 and thus represents all that the Hindus have pre- 
 served of the long line of Vaidik tradition. Sayana 
 stands to the Veda as Eustathius to the Homeric 
 poems; and Professor Wilson's work enables the 
 English reader to know what the Hindus themselves 
 suppose the Rig-Veda to mean. It is easy to de- 
 preciate native commentators, but it is not so easy 
 to supersede them ; and until we have more materials 
 for comparison and study, the arbitrary guesses which 
 are often indulged in by continental scholars seem to 
 me but the conjectures of the inteUectus sihi permisstis, 
 which only impede the progress towards a true 
 system of interpretation in philological as well as 
 pliysical science. 
 
 Professor Wilson always carefully compared the 
 proof-sheets of his translation with Professor Max 
 Mailer's printed text as the printing of the latter ad- 
 vanced ; but of course the posthumous part lacks this 
 his final revision. 
 
 I have printed the work as it stands in the MS., 
 except in a few cases, where the translator had evi- 
 
PREFACE. Vll 
 
 (lently made an accidental oversight, which would no 
 doubt have been set right in the proof-sheets. It 
 seemed hardly respectful to his memory to perpetuate 
 such inadvertencies by print, and I have therefore 
 tacitly corrected them.* In all cases, however, (ex- 
 cept these obvious slips,) where the translator de- 
 parts in any material point from the view given by 
 the Hindu commentator, I have added a note at the 
 foot of the page. In this way I have endeavoured to 
 leave the translation itself as far as possible un- 
 touched, and yet to retain for the work one of 
 its peculiar merits, as representing the Rig-Veda 
 from the Hindu point of view. 
 
 I nuist express my sincere thanks to Dr. Gold- 
 stiicker, to whom I owe my being selected to edit the 
 work ; and he has also frequently given me valuable 
 assistance in the obscure parts of Say anas Com- 
 mentary. 
 
 E. B. COWELL. 
 
 London, Jan. 20, ISGfi. 
 
 * I give two as spcciinons. In p. 200, the MS. has " lie, 
 the showercr, (thereby) quiekly becomes manifest, engonclciing 
 the (lightning) infant, &c.," tlie true verb of the sentence 
 roravili, ** loudly roars," being accidentally omitted. In 
 |». 190, note -, the legend is wrongly given in the MS. : " King 
 Ndlnisha worshipped Saraxicuti font thousand years ; for which 
 she gave hitn butter and wafer, or milk, enough for a like 
 period.'' The Sanskrit is as follows : 'Suliasravatsurcnahrutuini 
 iiakxlnjainunu Ndhuslio ndnui rdjii Surasicatini nad'tni pidi- 
 t/iai/dmdsa, sd cha tasmai sahasriisamvatsara}<arydptavi jniijo 
 ghritam cha pradadau. I may add, that my alterations arc 
 generally in the notes, not in the text. 
 
JUG-VEDA SANIIITA. 
 
 FIFTH ASHTAKA. 
 
 FIRST ADHYAYA. 
 
 MANDALA VI. {continued). 
 
 ANUVAKA VI. 
 
 SUKTA I. (LXII.) 
 
 The deities are the Aswins ; the Rhhi is BharadwXja ; the 
 
 metre Trishtuhh. 
 
 1. I praise the two leaders of lieaven, the presiders 
 over this world: I invoke the Aswins, glorifying 
 them with sacred hymns, them, who are ever the dis- 
 comfiters (of foes), Avho at dawn scatter the in- 
 vesting gloo'.ns to the ends of the earth. 
 
 2. Coming to the sacrifice with tlieir bright splen- 
 dours, they light up the lustre of (their; car; emit- 
 ting vast and infinite radiance : they drive their 
 horses over deserts (refrcsliing thcni) with water. 
 
 3. 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 worshippers in some manner (to heaven) : Let 
 
 vol.. IV. B 
 
2 RIG-VEDA SANIIITA. 
 
 the injurer of the liberal man (he consigned by you) 
 to (final) repose. 
 
 4. Harnessing their horses, bringing excellent 
 food, nourishment, and strength, they approach (to 
 receive) the adoration of their recent worshipper; 
 .and may the benevolent ancient invoker of the Gods 
 (Agni) sacrifice to the ever youthful (deities). 
 
 5. I worship with a new hymn tliose two quick- 
 moving, good-looking, ancient (AswiNs), the achievers 
 of many exploits, who are the givers of great felicity to 
 him who prays to (them), or praises (them) ; the 
 bestowers of wondrous gifts on him who adores 
 (them). 
 
 G. They bore up from the waters, from the ocean, 
 by the winged horses attached to their car, (passing) 
 by roads unsoiled by dust, Bhujyu, the son of 
 TuGRA ; they (bore him) from out of the lap of 
 the water. ^ 
 
 7. liiders in your car, you have penetrated the 
 mountain by your triumphant chariot :^ showerers (of 
 benefits) you heard the invocation of Vadhrimati :'^ 
 you have nourished, bountiful givers, the cow for 
 Sayu^ — and in this manner displaying benevolence 
 are you everywhere present. 
 
 8. Heaven and Earth, Adltyas^ Vasns, Maruts^ 
 
 ' Arnaso nirupasthdf, from the womlj oi' the water, jalasya 
 yo7ieh, Kamndrdd, adhliyo nir dgaviayatdm: see vol. i. p. 30G. 
 2 Vol. I. p. 312, verse 20, &c. 
 » Vol. I. p. 310, verse 13, &c. 
 ■» Vol. I. p. 313, verse 22, &c. 
 
FIFTH ASIITAKA — FIRST ADIIYAYA. 6 
 
 render tliat dread anger of the gods which (has) of 
 old (been directed) against mortals, destructive and 
 fatal to him who is associated with the Raks/iasas? 
 
 0. MiTKA and Varl'NA recognise him who of all 
 the world worships the royal (AswiNS) in due sea- 
 son; he hurls his weapon against the strong Rd- 
 kshasa, against the malignant menaces of man.^ 
 
 10. Come Avith your shining and well-guided^ 
 chariot, (fitted) with excellent wheels,* to our dwell- 
 ing, (to bestow upon us) male offspring: cut off 
 Avith secret indignation^ the heads of those ob- 
 structing (the adoration) of the mortal (who Avorships 
 you). 
 
 11. Come down, wliether with the most excellent, 
 or middling, or inferior Nij/ut steeds; set open the 
 doors of the fatt-shut stall of the cattle: be bountiful 
 to him who praises you. 
 
 S.:;kta it. (LXIII.) 
 
 The deities, Ilishi, and metre as before ; but tlic last stanza has 
 
 only one pdda. 
 
 1. Where may our praise and oldations find to- 
 
 ' liahshoyuje is explained Rdhshasdm swdmine, prerahdya 
 vd ; or, Rah^hohhir yuktdya yajwane, one who sacrifices, as- 
 sisted or joined by the Rdhslinnas 
 
 2 Droghdya chid vachase dnardya is explained, ohhidrohdt- 
 makdya matiiixliyasamhhandinc raclinndya em. 
 
 * Nrivatd rathcna, haviiif; a leader, a driver; or nri may 
 mean a horse. 
 
 * Antaraischahraik. The commentator exjdains the adjec- 
 tive anilirishtaih, with not inferior wheels. 
 
 •'' Sanutyena fyajasd are exjjlained tirolutena hrodhena. 
 
 D 2 
 
4 RIG-VEDA SANHITA. 
 
 day, for a messenger, those two splendid (AswiNs), 
 the invoked of many, and bring the NXsatyas to our 
 presence? Be propitiated (AswiNS) by the adoration 
 of this (your worshipper). 
 
 2. Praised, that you may drink the (sacrificial) 
 beverage, you come promptly upon this my invo- 
 cation: keep guard around the dwelling against (all) 
 adversaries, so that neither one that abides at a 
 distance nor a neighbour may do us harm. 
 
 3. (What is essential) for the copious effusion of 
 (the sacrificial) food has been done for you : the very 
 delicate sacred grass has been strewn; the (priest 
 with) uplifted hands desirous of your presence praises 
 you; the stones express (the Soma juice), designing 
 it for you. 
 
 4. Agni is above for you : he is present at (your) 
 sacrifices : the oblation flows diffusive and redolent of 
 ghi: diligent and zealous is the ministrant priest who 
 is engaged, Nasatyas, in your invocation. 
 
 5. Protectors of many, the daughter of Surya 
 ascended your chariot, the defence of hundreds, for 
 refuge : Sagacious leaders and guides,' you have ex- 
 celled by your devices ^ (all others) at this appear- 
 ance of the adorable (deities), 
 
 6. You have provided with these beautiful splen- 
 
 ' Nard-nrityu would be, literally, guides and dancers. 
 
 ^ It is not very clear what is intended: tlie scholiast refers to 
 the legend of the Aswins carrying off in their car the daughter 
 of Surya from the other gods, as narrated in the Aitareva 
 Brahinana, iv. 7. 
 
FIFTH ASIITAKA — FIRST ADIIYAYA. 5 
 
 (lours, gratification for the enjoyment of Si^RYa, your 
 horses have descended for felicity, deserving of praise, 
 the laudation (of the sages) has reached you glo- 
 rified. 
 
 7. May your rapid burthen-hearing steeds bring 
 you Nasatyas to the (sacrificial) food : your cliariot 
 swift as tliought has dispensed substantial, desirable, 
 abundant food. 
 
 8. Protectors of many, vast (wealth) is to be 
 distributed by you : give us then nutritious and inva- 
 riable food.^ Givers of delight, there are to you, 
 adorers, and fit praise, and libations, Avhicli are pre- 
 pared to acknowledge your liberality. 
 
 9. ^Fay the two straight-going, light-moving, 
 (mares) of Puraya be mine ; may the hundred cows 
 belonging to SuMiTiiA, may the dressed viands pre- 
 pared by Peruka be for me : may Sanda bestow upon 
 me ten handsome golden chariots, and obedient, 
 valiant, and well-favoured (dependants).^ 
 
 ^ The expression is singular, dhennm na isliam pinvatam 
 asakrdm, literally, give us a cow, food, that does not stray. 
 Sayann explains dhenu by prinayitri, gratityin<2; : or isliam 
 may be the adjective for eshaniyam, give us a desirable cow. 
 
 ^ We have nothing in this verse but epithets ; in the lii-st 
 half, rijre raghvi, two straight-ri<i;ht-r!;oin<;, require some such 
 noun as vndave, mares: to satam, a hundred, the scholiast 
 supi)lies gavdm, of cows: and to pahwd, {or palm dniy he adds, 
 a/man/, viands : in the second huK we have hirani7iah asniad, 
 dishtin dam, ten golden to us handsome, i.e. rathdn, cars, 
 understood ; and a<;ain, vasdsah abishdrhah ris/iirdu, obedient, 
 valorous, handsome— what? we must ask the scholiast. The 
 
6 RIG-VEDA SANIIITA. 
 
 10. May PuRUPANTHA, Nasatyas, grant to him 
 Avbo praises you, hundreds and thousands of horses : 
 may he give them, heroes, to Bharadwaja : achievers 
 of great deeds, may the Rakshasas be slain. 
 
 11. May I be associated with the pious in the 
 abundant felicity bestowed by you. 
 
 Sl^fKTA III. (LXIV.) 
 
 The deity is Ushas ; the Rishiy Bharadw^aja ; the metre, 
 
 Trishtuhh. 
 
 vargaV. 1- The whito and shining tints of the dawn have 
 spread like the waves of the waters, for the beauti- 
 fying (of the world) ; she renders all good roads easy 
 to be traversed ; she who is replete with delight, ex- 
 cellence, and health, 
 
 2. Divine Ushas, thou art seen auspicious : thou 
 shinest afar: thy bright ra^'s spread over the sky, 
 lovely and radiant with great (splendours), thou 
 displayest thy person. 
 
 3. Ivuddy and resplendent kine ^ bear the auspi- 
 cious, expanding, illustrious dawn : like a warrior, 
 who, casting his darts, or a swift charger scattering 
 enemies, she drives away the glooms. 
 
 answer is, pnriis/idn, men. If we render the stanza literally, it is 
 utterly unintelligible : the greater part of the Siihta is very 
 obscure. 
 
 ' Gdvah is rendered by Suyana, rasmayah, rays; one of 
 its meanings it is true, but rather incompatible here with the 
 verb vahanti, vehuiit. 
 
1 
 
 FIFTH ASIITAKA— FIRST ADIIVAYA. I 
 
 4. Thine are good roads and easy to be traversed 
 n mountains and inaccessible places: thou passest 
 
 self-irradiating over the waters : bring to us, daughter 
 of heaven, in thy si)acious and beautiful chariot, 
 desirable riches. 
 
 5. Do thou UsHAS bring ine opulence, for un- 
 opposed thou bearest with thy oxen (wealth to thy 
 Avorshippers), according to thy satisfaction : daughter 
 of heaven, thou who art divine, who art lovely, art to 
 be worshipped at the first (daily) rite. 
 
 G. At thy dawning, divine UsiiAS, the birds spring 
 up from their nests, and men who have to gain their 
 sustenance (arise) : thou, divine UsiiAS, bringest ample 
 Avealth to the mortal who is nigh thee, the offerer of 
 the oblation. 
 
 S6kta IV. (LXV.) 
 The deity, Rishi, and metre as before. 
 
 1. This heaven-born daughter (of the sky), driving 
 awav the darkness for us, makes visible human 
 beings ;^ she who with bright lustre is perceived 
 dissipating the glooms, and (extinguishing) the 
 planets (shining) in the nights.^ 
 
 2. The Dawns in beautiful chariots drawn by 
 purple steeds in pairs, shine gloriously as they 
 proceed (along the heaven) : bringing on the com- 
 
 ' Udgiral'i vidinishih prajdh, is, literally, vomits them, 
 i.e brings them up out of darkness into li<;ht. 
 
 ^ Rdmydsu, ihr i/dtni/dxn, rdtrishu, rbeinfif substituted fory : 
 see the similar change in Bunnan articulation. 
 
8 RIG-VEDA SANHITA. 
 
 mencement of the great (morning) sacrifice, they 
 disperse the darkness of the night. 
 
 3. Dawns, bringing fame, and food, and sustenance, 
 and strength to the mortal, the donor (of the oblation), 
 abounding in wealth, and proceeding (through the 
 sky), bestow upon the worshipper to day food, with 
 male descendants and riches. 
 
 4. Verily, Dawns, there is at present wealth to 
 give to your worshipper, to the man offering (obla- 
 tions), to the sage repeating your praise; if the 
 praises (are accepted), then bring to him who is like 
 me such wealth as has been formerly bestowed (upon 
 myself). 
 
 5. Verily, UsHAS, the Angirasas through thy 
 (favour) recover the herd of cattle from the summit 
 of the mountain : by adoration and by prayer they 
 
 • have divided (the rock) : unfailing was the praise of 
 the gods uttered by the leaders (of rites). 
 
 6. Daughter of heaven, dawn upon us, as upon 
 those of old: possessor of riches (dawn) upon the 
 worshipper, as (thou hast done upon) Bharadwaja: 
 grant to him who glorifies thee, wealth with male de- 
 scendants : give to us food that may be distributed to 
 
 many. 
 
 S6ktaV. (LXVr.) 
 The deities are the Maruts ; the Riski and metre as before. 
 
 VargaVii. 1. May the like-formed, benevolent, all-pervading, 
 all-humiliating troop (of the Maruts) be promptly 
 with the prudent man : the troop that ever cherishes 
 all that amongst mortals is designed to yield (them) 
 
FIFTH ASniAKA — FIRST ADIITAyA. 9 
 
 advantage-/ ami (at whose will) Prisnl^ gives milk 
 from (her) bright udder once (in the year). 
 
 2. Unsoiled by dust the golden chariots of those 
 Maruts, who are shining like kindled fires, enlarging 
 themselves (at will) two fold and three fold, and 
 (charged) with riches and virile energies, are mani- 
 fest. 
 
 3. They (who are) the sons of the showerer Rudra, 
 whom the nursing (firmament is able) to sustain, and 
 of whom, the mighty ones, it is known that the great 
 Prisni has received the germ for the benefit (of 
 man). 
 
 4. They who approach not to men by any con- 
 veyance, being already in their hearts,^ purifying 
 their defects :• when brilliant they supply their milk 
 (the rain) for the gratification (of their worshippers) : 
 they are watering the earth (manifesting their col- 
 lective) form with splendour. 
 
 5. Approaching nigh to whom, and repeating the 
 mighty name of the Maruts, (the worshipper is able) 
 
 ^ The phraseology is ol)scure, martteshu anyad dohase pi- 
 pdya. It is ampliticd by Sdyana, tad rupam {marutdm), 
 vmrtyalohe anyad o.shadhivanaspatyddilinm kdmdn diujdhuvi 
 dpydyayati, that ibrin of the Maruts causes one or otlior 
 tiling in the workl, as herbaceous phints, forest trees, and the 
 like, lo flourish, so as to milk or yield what is desired. 
 
 2 Prisni is said here to imply the fimiament, which, by the 
 influence of the winds, sends down its milk, i. e. rain, once, i. e. 
 at the rainy season. 
 
 •^ The Maruts are here regarded as identical with the 
 Frdndh, vita! airs 
 
10 RIG-VEDA SANIIITA. 
 
 quickly to obtain (his wishes) : the hberal donor 
 pacifies tlie angry Maruts, who are otherwise in 
 their might the resistless plunderers (of their 
 w^ealth).^ 
 Vargaviu, 6. Tliosc fierce and powerfully arrayed (Maruts) 
 unite by their strength the two beautiful (regions) 
 heaven and earth ;^ in them, the self-radiant, heaven 
 and earth abide : the obstruction (of light) dwells not 
 in those mighty ones. 
 
 7. May your chariot, Maruts, be devoid of wicked- 
 ness ; that which (the worshipper) impels, and which 
 without driver, without horses, Avithout provender, 
 without traces, scattering water and accomplishing 
 (desires), traverses heaven and earth and the paths 
 (of the firmament). 
 
 8. There is no propeller, no obstructer, of him, 
 whom, Maruts, you protect in battle : he whom (you 
 prosper) Avith sons, grandsons, cattle, and water, is in 
 war the despoiler of the herds of his ardent (foe).^ 
 
 9. Offer to the loud-sounding, quick-moving, self- 
 invigorating company of the Maruts, excellent (sacri- 
 ficial) food : (to them) Avho overcome strength by 
 
 ' The words are unusual, and tlie construction elliptical and 
 involved : he pacifies those na ye staund aydso mahnd na 
 ch'd, who now are thieves going with greatness verily ever. 
 
 ^ By the rain, which may be said to form a bond of union 
 between lieaven and e9,rth. 
 
 ^ Sa vrojam dartd pdrye adha dyoh, is explained, sa gavdm 
 sangham ddrayitd sangrdine — dyuk, is rendei'cd by vijigishor vd 
 satruh, of one desirous to overcome, or an enemy. 
 
FIFTH ARIITAKA— FIRST ADIIYAYA. H 
 
 strengtli: tlic earth trembles, AcNl, at the adorable 
 (Ma ruts). 
 
 10. The Maruts are resplendent as if illuminators 
 of the sacrillce, (bright) as the ilames of Agni: en- 
 titled are they to adoration, and like heroes making 
 (adversaries) tremble : brilliant are they from birth, 
 and invincible. 
 
 11. 1 worship with oblations that exalted company 
 of the Maruts, the progeny of Rudra, armed with 
 shining lances : the pure and earnest praises of the 
 devout (adorer) are emulous in the invigoration (of 
 the Maruts), as the clouds (vie in the emission of the 
 rain).^ 
 
 S6kta VI. (LXVII.) 
 
 The deities are Mitua and Varuna ; the Rhlu and metro as 
 
 before. 
 
 1. (I proceed) by my praises to exalt yon, ]\Iitra 
 and Varuna, the eldest of all existing things : you two, 
 though not the same, are the firmest restrainers with 
 your arms, and hold men back (from evil) as they 
 check (horses) with reins. 
 
 2. This my praise is addressed to you both, and 
 proceeds to you beloved (deities) together with the 
 
 ' Lfiva/i xtird/idi/a sucliayo matils/id f/'rai/o udpci itr/rd aspri- 
 dhran, is, literally, of heaven for the strength pure praises 
 mountains, like waters fierce have vied; Sdyana renders divah 
 by stotuh, of the praiser or worshijipci- ; mrdhdi/a, mdriitdi/a, 
 for the strength of the ATaruls : and girl by nicf/ha, a cloud : 
 the line is a fair specimen of the whole Suhtu, which is very 
 elliptical and obscure. 
 
12 RIG-VEDA SANHITA. 
 
 oblation : the sacred grass is spread before you : grant 
 us, MiTRA and Varuna, an unassailable dwelling, that 
 through your favour, munificent divinities, may be a 
 (secure) shelter. 
 
 3. Come, MiTRA and Varuna, beloved by all, and 
 invoked with reverence to the propitious rite, you who 
 by your bounty support men labouring for sustenance 
 as a workman (maintains himself) by work. 
 
 4. Who (are) strong as horses, accepters of pious 
 praise, observers of truth, whom Aditi conceived: 
 whom, mighty of the mighty at your birth and for- 
 midable to mortal foes, she bore. 
 
 5. Inasmuch as all the gods equally pleased and 
 rejoicing in your greatness conferred strength upon you, 
 and since you are pre-eminent over the wide heaven 
 and earth, your coui'ses are unobstructed, unim- 
 peded.^ 
 
 VargaX. 6. You manifest vigour daily, you strengthen the 
 summit of the sky as if with a pillar;^ the solid firma- 
 ment and the univeral deity (the sun) replenish 
 earth and heaven with the food of man. 
 
 7. You two support the sage (worshipper), filling 
 his belly when he and his dependants fill the sacrificial 
 chamber ; when, sustainers of all, the rain (is sent 
 
 ' Spaso adahdJidso amurd — the scholiast explains, spasah by 
 rasmayas, chard vd, rays, or perhaps reins, or goings, wliich 
 are ahinsild, uninjured, aviud/td, not bewildered. 
 
 ^ Upamddiva — upatndt is explained, sthund, a post or pillar 
 — the post to which a calf is tied, according to the commen- 
 tator. 
 
FIFTH ASIITAKA — FIRST ADIIYAVA. 13 
 
 down by you), and the young (i-ivcrs) are not ob- 
 structed, but, undried, diiFuse (fertility) around. 
 
 8. The wise man always (solicits) you with his 
 prayers^ for this (supply of Avater), Avhen approaching 
 you sincere in sacrifice: may your magnanimity be 
 such that you, the feeders upon <//«, may exterminate 
 sin in the donor (of the oblation). 
 
 9. (P]xterminate also), Mitra and Varuna, those 
 who, emulously contending, disturb the rites that are 
 agreeable and beneficial to you both : those divinities, 
 those mortals, who are not diligent in adoration, 
 those who performing works perform not sacrifices, 
 those who do not propitiate you.^ 
 
 10. When the intelligent (priests) offer praise, then 
 some of them, glorifying (Agni and other deities), recite 
 the Nivid hymns : such being the case, we address to 
 you sincere adoration, for in consequence of your 
 greatness you do not associate with (other) divinities.^ 
 
 ' Literally, ■\vidi his ion^xic, jilivayd. 
 
 ^ Tliore is no verb to govern the objects specified, and the 
 scholiast biings on, from the preceding verse, vichayishtam, 
 vinaxnyatam, destroy: the expressions in the second half of the 
 stanza are somewhat equivocal, na ye devdsa ohasd na martd 
 ayajnasdrho apyo va pnli'dh : ohasd is explained, vahnnasd- 
 d/tanrna, by the means of conveying — wishes it may be sup- 
 posed, i.e. stotrena, by praise; apydh is rendered harma- 
 vaiUah, doing acts, from apax, opus, but not sacrificing, or 
 sacrificing in vain ; vrithd harmdni hurvantah : na putrdhy 
 not sons, is rendered aprinnntah, not ])lea!>ing, or satistying. 
 
 ' Na klr devebhir yafat/ia/i, you do not go, fjachhat/iak, 
 with other gods, anyair devaih saha ; you are not associated 
 with them at sacrifices. 
 
14 RIG-VEDA SANIIITA. 
 
 11. Upon your approach, Mitra and V a run a, pro- 
 tectors of tlie dwelling, your (bounty) is unlimited ;^ 
 when (your) praises are uttered, and the sacrilicers 
 add in the ceremony the Soma that inspires straight- 
 forwardness and resolution, and is the showerer (of 
 benefits). 
 
 Sl^KTA VII. (LXVIII.) 
 
 The deities are Indra andVARUNA; tlie JiixJd is Biiaka- 
 dwaja ; the metre of the first, ninth, and tenth verses is 
 Jagati; and of the rest, Trishtubh. 
 
 VargaXi. 1. Mighty Indra and Varuna, promptly has the 
 Soma returned, engaged conscientiously (Avith the 
 priests) to offer sacrifice to you to obtain food for him 
 l)y whom, like Manu, the sacred grass has been 
 clipped: he who (invited you hither) to-day for 
 exceeding happiness. 
 
 2. You two are the principal (divinities) at the 
 worship of the gods ; the distributors of wealth ; the 
 most vigorous of heroes; the most liberal among the 
 opulent ; possessed of vast strength ; destroyers of 
 foes by truth; entire hosts (of yourselves). 
 
 3. Praise MiTRA and Varuna, renowned for all 
 
 ' Yuvor ashridhoyu : there is no substaniive : the scholiast 
 siipphes yuvdhlnjdm (Jeyam grihddiham avichclihinnam bha- 
 vati, that which is to he given by you, as houses and the like, is 
 unchecked ; ashridlioyu is explained by Yd.sJ/a, long-lived, 
 akrid/iu-dynh, kridhu meaning short, or nikrittam, cut off; nnd 
 he cites a text in which it is associated with ajara, as yo ashri- 
 dhoyur ajarah swarvdn, who is long-lived, free from decay, 
 an occupant of heaven. Nri. vi. 3. 
 
VIFTII ASIITAKA — FIRST ADIIYAVA. 15 
 
 glorious energies and enjoyments : one of whom slays 
 Vritra with the thunderholt, the other, intelligent by 
 his might, comes to the aid (of the pious Avhen) in 
 difficulties. 
 
 4. When amongst mankind, both males and females, 
 and when all the gods spontaneously striving glorify 
 you, LxDRA and Varuna, you become pre-eminent in 
 greatness over them, as do you, wide heaven and 
 earth (surpass them also). 
 
 5. He who spontaneously presents you, Indra and 
 Varuna (oblations), is liberal, wealthy and upright: 
 he shall prosper Avith the food of his adversary, and 
 possess riches, and opulent descendants. 
 
 6. May that opulence comprising treasure and 
 abundant food, Avhich you bestow, deities, upon the 
 donor (of the oblation), that, Indra and Varuna, 
 Avhich baffles the calunniies of the malevolent, be 
 ours. 
 
 7. May that opulence, Indra and Varuna, which 
 is a sure defence, and of which the gods are the guar- 
 dians, be ours, celebrating your praise, whose de- 
 stroying prowess in l)attles victorious (over foes) 
 speedily obscures (their) fame. 
 
 8. Divine and glorified Indra and Varuna, quickly 
 bestow upon us wealth for our felicity; and thus 
 eulogising the strength of you two, mighty (deities), 
 may we pass over all difficulties as (avc cross) the 
 waters with a boat. 
 
 9. Repeat acceptable and all-comprehensive praise 
 to the imperiid mighty <livino Varuna, he who, en- 
 
16 EIG-VEDA SANIIITA. 
 
 dowed with greatness, with wisdom, and with splen- 
 dour, illumes the spacious (heaven and earth). 
 
 10. Indra and Varuna, observant of holy duties, 
 drinkers of the Soma juice, drink this exhilarating 
 effused libation : your chariot approaches along tlie 
 road to the sacrifice, (that you may partake) of the 
 food of the gods, and drink (the Soma). 
 
 11. Drink, Indra and Varuna, showerers (of bene- 
 fits), of the most sweet Soma, the shedder (of bless- 
 ings) : this, your beverage, is poured forth by us : 
 sitting on the sacred grass, be exhilarated (by the 
 draught). 
 
 Sl^KTA VIII. (LXIX. 
 
 The deities are Indra and Vishnu; the Rishi as before; the 
 
 metre is Trishtuhh. 
 
 VargaXiii. 1. I earnestly propitiate you, Indra and Vishnu, 
 by worship and (sacrificial) food: upon the com- 
 pletion of the rite, accept the sacrifice, and grant us 
 wealth, conducting us by safe paths. 
 
 2. May the prayers that are repeated to you reach 
 you, Indra and Vishnu : may the praises that are 
 chaunted reach you: you are the generators of all 
 praises, pitchers recipient of the Soma libation. 
 
 3. Indra and Vishnu, lords of the exhilaration, of 
 the exhilarating juices, come to (drink) the Soma, 
 bringing (with you) wealth: may the encomiums of 
 the praises repeated along with the prayers anoint you 
 completely with radiance. 
 
 4. May your equally-spirited steeds, Indra and 
 Vishnu, the triumphant over enemies, bear you 
 
FIFTU ASIITAKA — FIRST ADIIYAYA. 1 7 
 
 liither : Le pleased witli all the invocations of your 
 worshippers : hear my prayers and praises. 
 
 5. Indka and A'isiiNU, that (exploit) is to be glori- 
 fied, by Avhicli, in the exliilaration of the So?na, you 
 have strode over the wide (space): you have tra- 
 versed the Avide firmament : you have declared the 
 worlds (tit) for our existence. 
 
 6. Indra and Vishnu, feeders upon clarified butter, 
 drinkers of the fermented Soma^ thriving upon 
 oblations, accepting them offered with reverence, 
 bestow upon us wealth; for you are an ocean, a 
 pitcher, the receptacle of the li»)ation. 
 
 7. Indra and VisiiNU, agreeable of aspect, drink of 
 this sweet ^o?//rt; fill with it your bellies: may the 
 inebriating beverage reach you : hear my prayers, 
 my invocation. 
 
 8. You have both (ever) been victorious : never 
 have been conquered; neither of you two has been 
 vanquished : with Avhomsoever you have contended 
 you have thrice conquered thousands.^ 
 
 ' Tredhd sahasram vi tad airoyethdm, vyakrameilidm : tlie 
 passage is somewhat doubtlul : the treble manner or kinds, it is 
 said, mean the worhl, the Vedas, and speech ; lokavedardf/di- 
 ma/id tridhd st ki f am, he] n^^ in three ways, consisting of speech, 
 the vedaSy the world; sahaxram, amifam, iinrocasurod, infinite. 
 Sdi/ana cites the Aitareya ni'dhmajja for an explanation, whicli, 
 with his own scholia, imports, that after Indra and Vishnu had 
 overcome the Asnras, Indra said to them, we will divide the 
 universe with you : whatever Vishnu traverses with three steps 
 shall be ours, tlie rest shall be for you : to which the Asuras 
 consented. With his first stej) Vishnu traversed the three 
 
 VOL. IV. C 
 
18 RIG-VEDA SANHITA. 
 
 S6kta IX. (LXX.) 
 Heaven and Earth are the deities ; the Rishi is Bharadwaja; 
 
 the metre is Jagatl. 
 Varga XIV. 1. Radiant Heaven and Earth, the asylum of created 
 
 beings, you are spacious, manifold, Avater-yielding, 
 lovely, separately fixed by the functions of Varuna, 
 undecaying, many-germed.^ 
 
 2. Uncollapsing, many-showering, water retaining, 
 yielding moisture, beneficent, pure in act : do you 
 two, Heaven and Earth, rulers over created beings, 
 grant us vigour, that may be favourable to (the 
 increase of) mankind. 
 
 3. Firm-set Heaven and Earth, the mortal who has 
 offered (oblations) for your straight-forward course, 
 accomplishes (his objects), he prospers with progeny, 
 and, invigorated by your operation, many beings of 
 various forms, but similar functions, are engendered. 
 
 4. You are surrounded. Heaven and Earth, by 
 water : you are the asylum of water : imbued with 
 water : the augmenters of water : vast and manifold ; 
 you are first propitiated in the sacrifice : the pious 
 
 worlds : with liis second he traversed, vichakrame, what that 
 means must be left to the Brahmans, the Vedas ; and with the 
 third he crossed over all speech : sarvasyd vdcho vpari trit'iyam 
 padam prahshiptavdn, so that, in fact, nothing was left for 
 the Asuros : so far tredha is somewhat made out ; but what is 
 the meaning of sa/<a.9ra?/i? To this it is answered, that it im- 
 plies infinite, or the whole, which is necessarily implied by com- 
 bining all worlds, all Vedas, all modes of speech. Sdyana also 
 quotes the Taittiriya, seventh Kdnda, for the meaning of 
 sahasra, being here, sarvam jagat, the whole world. Ait. 
 Bralim. vi. 15. 
 
 • Saina-Veda, i. 378; Yajur-Veda, 34. 45. 
 
FIFTH ASIITAKA — FIRST ADIIYAYA. 10 
 
 pray to you for liappiness, that the sacrifice (may he 
 celebrated).^ 
 
 5. May Heaven and Earth, the effusers of water, 
 the milkers of water, discharixers of the functions of 
 water, divinities, the promoters of sacrifice, the he- 
 stowers of wealth, of renown, of food, of male poste- 
 rity, combine together. 
 
 6. May father Heaven, may mother Earth, wdio are 
 all-knowing, and doers of good deeds, grant us suste- 
 nance : may Heaven and Earth, mutuallj^ co-operating 
 and promoting the happiness of all, bestow upon us 
 posterity, food, and riches. 
 
 Sl^'KTA X. (LXXI.) 
 
 The deity is Savitri ; the Kiahi as hefore ; the metre of the 
 
 three first stanzas is Jarjati, of the three last, TrisJiUd)li. 
 
 1. The divine and benevolent Savitri puts forth Vargaxv. 
 his golden arms for (making) donations : the adorable, 
 youthful, sagacious (deit}^), stretches out his hands, 
 
 tilled witli water, in the various service of the world. 
 
 2. May we be amongst the progeny of the divine 
 Savitri, and (have power) to offer him most excellent 
 donations : for thou art he who (art absolute) in the 
 procreation and perpetuation of many (living beings), 
 bipeds or quadrupeds. 
 
 3. Do thou, Savitri, prosper to-day our dwelling 
 Avith uiiinjurable protections, confirming happiness: 
 
 ' Ilale siinmam ishiaye, ask happiness for the sacrifice: for, 
 Sd)/ana observes, wliofi there is haj)pineps, sacrifices proceed, 
 mhlie mti ydgdh j)ravarttonte. 
 
 c 2 
 
20 RIG-VEDA SANIIITA. 
 
 do thou, who art golden-tongued,^ (be vigilant) for our 
 present prosperity : protect us ; let not any calum- 
 niator have power (to harm) us. 
 
 4. May the divine, munificent, golden-handed, 
 golden-jawed, adorable, sweet-spoken Savitri, rise 
 regularly at the close of night: when he bestows abun- 
 dant and desirable (food) upon the donor of the oblation. 
 
 5. May Savitri put forth like an orator^ his golden 
 well-formed arras : (he who), from the ends of the 
 earth, ascends to the summit of the sky, and, moving 
 along, delights every thing that is. 
 
 6. Beget for us, Savitri, wealth to-day, wealth to- 
 morrow, wealth day by day : thou art the giver of 
 ample wealth, of a (spacious) mansion : may we by 
 this praise become partakers of wealth.^ 
 
 ^{JKTA XI. (LXXII.) 
 
 The deities are Indra and Soma ; the Rhhi and metre as before. 
 
 Vargaxvi. 1. Great, Indra and Soma, is that your greatness, 
 
 for you have made great and principal (beings) : you 
 have made known (to men) Surya and the waters : 
 
 ' Hlrayiyajihva may also mean one whose speech is pleasant 
 and beneficial, hita ramaniyavdh. M a hi dhar a says thai jihvd 
 may imply jwdld, flame, when the epithet will signify, he 
 whose light or heat is beneficial. — Yaguat, 33. 09. 
 
 ^ Upavaktd-iva, like one who addresses or advises. 
 
 ^ Yajur-Veda, 8. 6; Maliidhara interprets vdma, which 
 Sdyana renders dfianam, by harynaphalam, the reward of holy 
 acts or sacrifice, both interpreting it as nsual, vanuiiiyam, that 
 which it is desirable to obtain, and which will apply equally to 
 wealth or reward : kshaya he renders residence, and hJucreh, 
 bahukdlinaxya, long protracted, that is, residence in heaven, 
 Swarfianivdsiah. 
 
FIFTH ASHTARA — FIRST ADIIYAYA. 21 
 
 you have dissipated the glooms and (destroyed) the 
 i-evilers. 
 
 2. Indra and Soma, you have led on the dawns ; 
 you have upraised the sun with his splendour ; you 
 Iiave propped up the sky witli tlie supporting- pillar 
 (of the firmament) : you have spread out the earth, 
 the mother (of all). 
 
 3. Indra and Soma, you slew Am and Vritra, the 
 obstructer of the waters ; for which the heaven vene- 
 rates you Loth : you have urged on the waters of the 
 rivers until they have replenished numerous oceans. 
 
 4. Indra and Soma, you have deposited the mature 
 (milk) in the immature udders of the kine : you have 
 retained the white (secretion), although not shut up 
 within those many-coloured cattle. 
 
 5. Indra and Soma, do you promptly bestow upon 
 us preservative, renowned (riches), accompanied by 
 (>(Tspring; for you, fierce (divinities), have dis- 
 seminated amongst men, strength, useful to man, 
 victorious over hostile hosts. 
 
 S^ktaXII. (LXXIII.) 
 The deity is Brihaspati; the Rtshi and metre as before. 
 
 1. Brihaspati, who is the breaker of the moun- vargaxvii. 
 tain, the first-born (of Prajapati), the observer of 
 truth, the descendant of Angiras, the partaker of the 
 oblation, the traverser of two worlds, abiding in the 
 region of light, is to us as a fiither : he, the showerer, 
 thunders loud in heaven and earth. ^ 
 
 ' In the first inslance it is said Brihaspati was born of the 
 
22 RIG-VEDA SANHITA. 
 
 2. Brihaspati, who has appointed a region for tlie 
 man Avho attends diligently at divine worship, de- 
 stroying impediments, conquering foes, overcoming 
 enemies, demolishes various cities (of the Asiiras). 
 
 3. This divine Brihaspati has conquered the trea- 
 sures (of the enemy), and the spacious pastures with 
 the cattle: purposing to appropriate the waters (of 
 the firmament), he destroys with sacred prayers the 
 adversary of heaven. 
 
 Sl^JKTA XIII. (LXXIV.) 
 
 The deities are Soma and Rudra ; the Rishi and metre as 
 
 before. 
 
 Varga XVIII. 1- SoMA and RuDRA, confirm (in us the strength) of 
 
 Asuras; may sacrifices in every dwelling adequately 
 
 reach you : do you, possessors of the seven precious 
 
 things,^ bestow happiness upon us ; happiness upon 
 
 our bipeds and quadrupeds. 
 
 2. Soma and Rudra, expel the wide-spread sickness 
 
 that has entered into our dwelling ; keep off Nirriti^^ 
 
 seed of Prajdpati, afterwards from the Angirasas, upon the 
 auflioi'ity of the Aitareya Brdlimann, where a strange and 
 filthy legend is told of the origin of various deities from the 
 seed of Prajdpati converted into burning coals : from some of 
 these proceeded, it is said, the Amjirasas ; and afterwards, from 
 other cinders, not yet cool, Brihaapati : this, however, does not 
 agree exactly with the text, in which Anrjirasa, as a patronymic, 
 implies the descent of Brihaspati from Angiras. Aitareya 
 Brdlimana, in. 34. 
 
 * Sapta ratnd dadhdnd: no explanation is given by the 
 scholiast as to what they are. 
 
 2 Nirriti is here interpreted alakshmi, misfortune and 
 poverty. 
 
FIFTH ASIITAKA — FIRST ADHYAYA. 23 
 
 SO tliat she may be iar away, and may prosperous 
 means of sustenance be ours. 
 
 3. Soma and Rudra, grant all these medicaments 
 for (the ailments of) our bodies : detach, set free, the 
 perpetrated iniquity that has been bound up in our 
 persons.^ 
 
 4. Sharp weaponed, sharp-arrowed, profoundly- 
 honoured Soma and Eudra, grant iis happiness in 
 this world : propitiated by our praise, preserve us : 
 liberate us from the bonds of Varuna. 
 
 S6kta XIV. (LXXV.) 
 
 Weapons, persons, and implements employed in war, are con- 
 sidered as the deities; the RIshi \s Payu, the son of Bhara- 
 DWAJA ; the metre of the 6th and 10th verses is Jacjati, the 
 12th, l:itli, lotli, lOth, and 19th, A/mshtubh, of the 17th, 
 Panhti, of the rest, Trishtuhh. 
 
 1. When the mailed warrior advances in the front vargaxix. 
 of battles,'^ his form is like that of a cloud : with his 
 
 body unwounded do thou conquer ; may the strength 
 of the armour defend thee. 
 
 2. May we conquer the cattle (of the enemies) with 
 the bow : with the bow may we be victorious in 
 
 ' That is, disease is regarded as the consequence and evidence 
 of some committed sin ; and the removal of the malady is proof 
 of its expiation. 
 
 - Prat'thain n'ljxiiu: Maludharu, i'djur-Veda, 29. 5S, ex- 
 plains it, front of the army, sendmuhham : the whole Sultia 
 occurs in the Vajitsfi, with exception of two stanzas, the ninth 
 and fifteentli ; th(; first four stanzas occur in the same order, as do 
 38 to 51 ; the 11th, 17di, 18th, are in the seventeenth Adhi/di/o, 
 verses 45. 48. 49. 
 
24 RIG-VEDA SANIIITA. 
 
 battle : may we overcome our fierce exulting^ (enemies) 
 with the bow : may the bow disappoint the hope of 
 the foe : may we subdue with the bow all (hostile) 
 countries. 
 
 3. This bowstring, drawn tight upon the bow, and 
 making way in battle, repeatedly approaches the ear 
 (of the warrior), as if embracing its friend (the 
 arrow), and proposing to say something agreeable, as 
 a woman whispers (to her husband).^ 
 
 4. May the two extremities of the bow, acting 
 consentaneously, like a wife sympathising (with her 
 husband), uphold (the warrior),^ as a mother nurses 
 her child upon her lap ; and may they, moving 
 concurrently, and harassing the foe, scatter his 
 enemies. 
 
 5. The quiver, the parent of many, of whom many 
 are the sons, clangs as it enters into the battle : 
 slung at the back (of the warrior), prolific (of its 
 shafts), it overcomes all shouting hosts.* 
 
 ^ Samadah is explained either, sa, with, mada, exhilaration, 
 or saruy entirely, and ad, who devours!. iVvV. ix. 17. 
 
 2 Nir. IX. 18. 
 
 ^ Bihhritdrn, Sdyana explains rdjdnam dhdrayetdm ; 
 MaMdIiara, dhdraijatdm sarani, support the arrow. Samaneva 
 yos/id: he considers as the singular put for the dual, the two ex- 
 tremities drawing close to the archei-, like two women to their 
 lover, Striyau yathd kdntarn d(jachchkatah. 
 
 * Sankdh pritandh — Sdyana explains sankd, sounding to- 
 gether, sam hdyaiiti; Maliidhara, following Yasha, Nir. ix. 14, 
 derives it from sack, to be ai=sembled, or suTn, with, Inv, to be 
 renowned, armies in which there are assembled, or celebrated 
 w-arriors. 
 
FIFTH ASIITAKA — FIRST ADIIYAYA. 25 
 
 6. The skilful charioteer, standing in the car, Varga xx. 
 drives his horses before him whithersoever he will : 
 
 praise the efficacy of the reins, for the reins from the 
 hack (of the car compel the steeds) to follow the 
 intention (of the driver).^ 
 
 7. The horses raising the dust Avith their hoofs, 
 rushing on with the chariots, utter loud neighings,^ 
 retreating not (from the charge), but trampling with 
 their fore feet upon the enemies, they destroy them. 
 
 8. The spoil borne off in his car, in which his 
 weapons and armour are deposited, is the appropriate 
 oblation of the warrior ; therefore let us, exulting, 
 daily do honour to the joy-bestowing car.^ 
 
 9. The guards'* (of the chariot), revelling in the 
 savoury (spoil), distributors of food, protectors in 
 calamity, armed with spears, resolute, beautifully 
 arranged, strong in arrows, invincible, of heroic 
 valour, robust, and conquerors of numerous hosts. 
 
 ' Nir. IX. IG. 
 
 ^ Vn'shapd)wi/o a.vrdli , pdnsihidyn varshahnhliurd, with hoofs 
 the showerers of dust : J/a///<//tr//'a explains the cpitliet, a.^wa- 
 vdrd, riders : vrishdh asirdk haste i/eshdin te aswavdrdh, and 
 makes it the nominative to krinvate-glwKhdn, calling out, j a i/a, 
 jaya ; but he apain refers the verb to a.vrd, the horses make a 
 noise: heshddi sahddn, neighing, and the like. 
 
 ^ Ratluirdliandtn Mnhidliara explains annSf a car, or truck 
 on which the car is placed. 
 
 ■• Pltarnk is the only substantive in the text, wiiich both 
 scholiasts render pdluyhdrah, guards, defenders, a body of 
 s\\GZYm.en,sahtivantah, apparently, attendants on the war chariot 
 of the chief: Mahidharas explanation of this verse is much tiie 
 same as Sdi/ana's, with some trifling variations. 
 
26 RIG- VEDA SANHITA. 
 
 10. Ma^^the Brahmans, the progenitors, presenters 
 of the Soma^ the observers of truth,^ protect us : may 
 the faultless heaven and earth be propitious to us : 
 may Pushan preserve us from misfortune, let no 
 calumniator prevail over us. 
 Vargaxxi. 11. The arrow puts on a (feathery) wing: the 
 (horn of the) deer is its point :^ it is bound with the 
 sinews of the cow :^ it alights Avhere directed : when- 
 ever men assemble or disperse, there may the shafts 
 fall for an advantage. 
 
 12. Straight-flying (arrow), defend us: may our 
 bodies be stone : may Soma speak to us encourage- 
 ment : may Adite grant us success. 
 
 13. Whip, with which the skilful^ (charioteers) 
 lash their thighs and scourge their flanks, urge the 
 horses in battles. 
 
 14. The ward of the fore-arm protecting it from 
 
 ' Hltavridhah raksha, M'liich occur in the second half of the 
 verse, are retained in their jilaces by Mahidhara ; oh deities, 
 devd, rakshatdsmdn, protect us : both commentators affirm that 
 raksha in the singular is put for rahsltata in the phiral : the 
 verse, however, seems out of place. 
 
 ^ Mrujo asyd danta, the deer is its tooth : that is, according 
 to Sdyana, the horn of the deer : Mahidhara and Ydska make 
 mriga an adjective, that which seeks or reaches the enemy. 
 Nir. IX. 19. 
 
 ^ Gohhih sannaddhd : all the commentators agree that this 
 means govikdraih sJidyubhih, with tendons derived from the 
 cow. 
 
 ^ Prachetasah is applied by Yaakn ix. 20, and Mahidhara , 
 to aswdn, the intelligent horses ; but tSdyana is better advised, 
 
FIFTH ASIITAKA — FIRST ADIIYAYA. 27 
 
 the abrasion of the boAV-string, surrounds tlie arm 
 like a snake with its convolutions } may the brave 
 man, experienced in the arts of war, defend a com- 
 batant on every side.^ 
 
 15. This praise (be offered) to the hirge celestial 
 arrow, the growth of Parjaiiya^^ whose point is 
 anointed with venom, whose blade is iron. 
 
 16. Arrow, whetted by charms, fly when dis- Vargaxxii. 
 charged : go : light amongst the adversaries : spare 
 
 not one of the enemy.'* 
 
 17. Where arrows alight like shaven-headed boys:^ 
 may Braiimanaspati, may Aditi, grant us happiness ; 
 grant us happiness every day. 
 
 18. I cover thy vital parts with armour ; may the 
 royal Soma invest thee with ambrosia : may Varuna 
 
 as there is no other nominative to the verbs janghanti and 
 jitjhnate. 
 
 ' Ahiriva bJior/rtih : the latter is rendered sarirena, with the 
 body, by all the inter))retcrs. 
 
 ^ So Ydshd, IX. 10. Mali'ulhara suggests another intrepre- 
 tation, and exjjlaiiis hastaghna, a shield, as well as the guard of 
 the fore-arm. 
 
 ' The stem of the arrow, formed of the sara reed or grass* 
 growiniz in the rainy season. 
 
 * Sdma-Veda, ii. 1-213 ; Vajur-Veda, 17. 45. 
 
 ^ Kumdrd visikha iva, like boys without tlie lock of hair 
 left at shaving: mund ita t)wndd}i, shoru-headcd; the point of 
 comparison is not very obvious, but it may mean, that the 
 arrows fall where they list, as boys before tliey are left with tlie 
 lock of hair, before the religious tonsure, play al)out wherever 
 they like. Sdma-Vcda, ii. 12l(); Yajur-Veda, 17. 4S. 
 
28 RIG-VEDA SANIIITA. 
 
 amplify tliy ample felicity ;' may the gods rejoice (at 
 beholding thee) tiiiimphant. 
 
 19. Whoever, whether an unfriendly relative or a 
 stranger, desires to kill us, may all the gods destroy 
 him : prayer is my best armour.^ 
 
 M AND ALA VI F. 
 
 ANUVAKA r. 
 
 ASHTAKA V. Continued. 
 
 ADHYAYA T. Continued. 
 
 S6kta I. (I.) 
 
 The deity is Agni; the Ithhi is Vasishtha, as he is of all the 
 Suktas in this Mandala, and whose name therefore it will be 
 unnecessary to repeat ; the metre of the first eighteen stanzas 
 is Vh'dj, of the rest Trishtubh. 
 
 Varga XXIII. 1* ^'^^^ generate the excellent, far-gleaming master 
 of the mansion, the accessible Agni, present in the 
 two sticks, by attrition with their fingers.^ 
 
 2. The dwellers have placed in the mansion, for its 
 constant protection, that visible Agni, who has been 
 from ever, who is to be honoured in every house. 
 
 ' Uror-variyo varunas te krinotu, may Varuna make the 
 increase of the large : that is, according to Sciyana, sukhaniy 
 happiness : Mahidhaya applies the phrase to the varma, or 
 mail, may he make it ample of ample. Sdma-Veda , ii. 1220 ; 
 Yajur-Veda, 17. 49. 
 
 ^ Sdma-Veda, ii. 1222: it adds to hrahma varma mamdn- 
 taram, sarma varma mamdniaram, my best happiness, my 
 armoui'. 
 
 ^ Sdma-Veda, i. 72: the printed copy reads, athavya : 
 Sdyana explains it, dgamya-atanavat, not spreading or dis- 
 persing. 
 
FIFTH ASIITAKA — FIRST ADIIyXyA. 20 
 
 3. Well-kindled, youtlifiil Agni, shine before us 
 ■with imdecaying radiance ^ to thee abundant sacrifi- 
 cial viands proceed. 
 
 4. Those radiant fires, at ■which the '^•ell-born 
 sacrificers assemble, shine more brightly, and are 
 more bountiful bestowers of progeny (and other 
 blessings), than the fires (of common life). 
 
 5. Vigorous Agni, grant to us, (in requital) of our 
 praises, excellent riches, Avortliy male offspring, and 
 descendants: (■\vealth), ■which an enemy attempting 
 to assail, may not despoil. 
 
 6. Whom vigorous, the young damsel (the ladle) Vargaxxiv. 
 charged ■with the oblation, presenting the melted 
 
 butter, day and night approaches; him, his oavu 
 lustre approaches, favourable to (the bestowal of) 
 ■wealth : 
 
 7. Consume, Agni, all enemies; ■^vitli the same 
 flames ■with which thou hast consumed Jarutiia,^ 
 drive away febrile disease. 
 
 8. Eminent, pure, radiating purifier, Agni, be pre- 
 sent (at the sacrifice) of him Avho lights up thy blaze, 
 and at ours, (who address thee) with tliese praises. 
 
 9. Patriarchal mortals, leaders of rites have shared, 
 Agni, thy radiance in many places : (propitiated) by 
 
 ^ Ajasrayd siirnn/d — MalthUiara pives to si'n-mi, for one 
 meiuiing, samithdsktfuon, kindled wood ; or it may mean an 
 iron stake or post, red hot : it is tlierefore, figuratively, flame. 
 Yajur-Veda, 17. 70: also Sdma-Veda, ir. 725. 
 
 ^ Jarutha is explained the harsh-voiced, or the threatening, 
 lidlis/iasa parvshasahdakdrinnm. 
 
30 RIG-VEDA SANHITX. 
 
 these our (praises, as by theirs), be present at this 
 sacrifice. 
 
 10. May those men who commend this my sacred 
 rite, heroes, in battles with foes, overcome all impious 
 devices. 
 Varga XXV. 11. Let US uot sit dowu, Agni, in an empty 
 dwelling, (nor in those) of (other) men: let us not 
 be without successors ; or, being without male poste- 
 rity, let us, friend of dwellings, (by) Avorshipping 
 thee, (come to abide) in houses filled with progeny. 
 
 12. To whatsoever sacrifice the lord of horses 
 regularly repairs, render, (Agni,) our dwelling blessed 
 with progeny, with excellent posterity, prospering 
 with lineal successors. 
 
 13. Protect us, Agni, from the odious Rakshasas; 
 protect us from the malignant, the illiberal, the ini- 
 quitous : may I, with you for my ally, triumph over 
 the hostile. 
 
 14. May that fire (kindled by me) surpass all other 
 fires, at which a vigorous son, firm-handed, possessing 
 a thousand means (of living), co-operates in im- 
 perishable (praise). 
 
 15. Verily he is Agni, M'ho defends from the ma- 
 levolent and from heinous sin (the worshipper) kindling 
 (the fire) : he (it is) whom the well-born worshippers 
 adore. 
 
 Varga XXVI. 16. This is the Agni invoked in many places: 
 Avhom the prince, presenting oblations to, kindles, 
 whom the ministrant priest circumambulates at sa- 
 crifices. 
 
FIFTH ASHTAKA — FIRST ADIIYAYA. 31 
 
 17. To thee, Agni, may we, who are of exaltedrank, 
 offer many perpetual obhitions, (employing) means, 
 (prayer and praise,) attracting thee to the sacrifice. 
 
 18. Do tliou, who art imperishable, bear these most 
 acceptable oblations to the presence of the assembly 
 of the gods ; and may our fragrant (offering) gratify 
 them severally. 
 
 19. Ivelinquish us not, Agni, to the want of male 
 offspring : nor to deficient clothing : nor to such de- 
 struction : leave us not to hunger, nor to the 
 Rdk'shasas: expose us not, observer of truth, to evil, 
 whether in the house or in the forest. 
 
 20. Bestow upon me, Agni, quickly, abundant 
 wholesome food: send sustenance, divine Agni, to 
 those who are opulent in oblations : may we, both 
 (priests and employer,) be comprehended in thy 
 munilicence : do vou ever cherish us with blessin^rs.^ 
 
 21. Shine with bright lustre, Agni, son of strength, vargaxxvii. 
 thou Avho art earnestly invoked, and of pleasant 
 
 aspect : consume not the begotten son with whom 
 thou art associated : let not our male offspring, bene- 
 ficial to man, perish. 
 
 22. Command not the fires kindled by the priests 
 with which thou art united to Avork us evil : let not 
 
 ' Yuyam pdta sicasiihheh sadd na, the burthen of numerous 
 Si'iJifas, both prior and tJubsequent : yuyam is considered equi- 
 valent to ticam, the plural being put honorifically for the sin- 
 <i^ular ; but in a subsequent rccuri'enee of ihe passage, verse 2o, 
 the scholiast interprets it, ihou and thy attendants, yuyam ttrcit 
 parivdids cha sarve. 
 
32 RIG-VEDA SANniTA. 
 
 the displeasure, even in error, of thee, the son of 
 strength, who art divine, fall upon us. 
 
 23. Radiant Agni, the mortal who offers oblations 
 to the immortal becomes affluent: that deity (Agni) 
 favours the presenter of (sacrificial) wealth, to whom 
 the devout solicitant inquiring applies.^ 
 
 24. Agni, who art cognisant of our solemn and 
 auspicious (worship), bring to the worshippers abun- 
 dant riches, whereby, mighty Agni, we, blessed with 
 imcontracted life, and excellent male descendants, 
 may be happy. 
 
 25. Bestow upon me, Agni, quickly, abundant 
 wholesome fo.od :^ send sustenance, divine Agni, to 
 those who are opulent in oblations : may we, both 
 (priests and employer,) be comprehended in thy 
 munificence : do you ever cherish us with blessings. 
 
 ADHYAYA II. 
 
 MANDALA VII. Continued. 
 
 ANUVAKA I. Continued. 
 
 St^KTA II. (II.) 
 
 The deities are the A^prh; the metre is Trishtuhh. 
 1. Be gratified, Agni, by the (sacred fire) kindled^ 
 
 ' Yam siirir arfki pnchc.hlutmdna, ^'c, the inquirer is sup- 
 posed to ask, either where is the hberal giver of the weaUh for 
 which he prays, or who is that A^ni to whom the petition is to 
 be addressed. 
 
 2 This is a repetition of verse 20. 
 
 ^ Sayniddliavi : here, as usual, it implies one of the Aj)rh, or 
 forms of fire, although used as an epithet. 
 
FIFTH ASIITAKA — SECOND ADIIYAYA. 33 
 
 by us to-day, emitting abundant adoral>le smoke : 
 toucli with thy scorcliing flames tlic celestial summit : 
 combine with the rays of the sun. 
 
 2. Wc celebrate with sacrifices the greatness of the 
 adorable Naiiasansa amongst those who are divinities, 
 the performers of good works, the bright-shining, 
 the upholders of rites, Avho partake of both kinds of 
 oblations.' 
 
 3.- Let us ever worship the Agni who is to be 
 adored by us f the mighty, the dextrous, the mes- 
 senger passing between heaven and earth, the speaker 
 of truth, kindled (of old) by Manu, as now by men, 
 that (he may come) to the solemnity. 
 
 4. The worshippers bearing the sacred grass offer 
 it with reverence, upon their knees, to Agni : worsliip 
 him, priests, with oblations, invoking him to (sit 
 down) on the spotted (grass), smeared with clarified 
 butter. 
 
 5. The devout performers of holy rites, desirous of 
 chariots, have had recourse to the doors* (of the sacri- 
 
 ' Oblations of ghi and Vihations of Soma , or other offerings. 
 
 Nir. VIII. G. 
 
 2 Tanunapdt, who usually comes next, is omitted, because, 
 according to Sdi/aJia, the Snhfa is called an Apri Suhta, Apra 
 sahiUihtatwdn-hhnn. TanKndpad rahitam. 
 
 ' ilenyam Atjnim is the Ilita of tlie other Apri Sii/ifas: the 
 verb is mahema in the first person plural, the scholiast says, 
 substituted for the second, do yon (priests) worship. ^ 
 
 * The doors are always named amongst the Apris : the 
 second half of the stanza is obscurely constructed, although the 
 sense may be made out, Purci sisum na mdtard rilidnc scima- 
 VOL. IV. D 
 
34 RIG-VEDA SANHITA. 
 
 ficial chamber) : (the ladles), placed to the east, are 
 plying the fire with gM at sacrifices, as the mother 
 cows lick the calf, or as rivers (water the fields). 
 
 6. May the two youthful females, the divine and 
 mighty day and night, the invoked of many, the 
 possessed of wealth, seated on the sacred grass, en- 
 titled to adoration, be with us like an easily-milked 
 cow for our welfare. 
 
 7. I am minded to adore you two sages, the 
 ministrants at sacrifices of men, from whom wealth is 
 derived : when the worship is being celebrated, con- 
 vey our offspring aloft, and acquire (for our use) the 
 precious (treasures preserved) amongst the gods. 
 
 8. May BhArati, associated with the Bharatis; 
 IlA with gods and men ; and Agni ' and Saraswati 
 with the Sm'asivatas ; may the three goddesses sit 
 down before us upon this sacred grass. 
 
 gruvo na samaneshu-anjan: literally, the prior (or eastern) calf 
 like two mothers licking rivers, like in sacrifices they anoint : 
 the scholiast explains jyiirvi-prdfjagi^e juMpahhrifau, the two 
 ladles — the jnhu and vpahhrit — placed at sacrifices with their 
 ends to the east. 
 
 * lid clevehhir-7nanuskyehhir ofjnih : the scholiast here 
 changes the order, and associates lid with men, and Agni with 
 the gods ; but, as before remarked, it is not clear what Agni 
 has to do here amongst the goddesses, unless the name were in 
 apposition with lid, the Agni lid. This, and three following 
 verses, are repeated fi-om the second As//taha, see vol. ii. 
 p. 330 : in such cases Sdyana does not usually repeat his com- 
 ments, but here he says, as some interval has occurred he does 
 so summarily : he does so, also, with one or two variations of 
 explanation of no great importance. 
 
FIFTH ASIITAKA — SECOND ADHYXyA. 35 
 
 9. Divine Twasiitri, being well pleased, give issue 
 to our ])rocreative vigour, Avhence (a son) manly, 
 devout, vigorous, Avielder of the ;S'owm-bruising stone, 
 and reverencing the gods, may be born. 
 
 10. Vanaspati, bring the gods nigh: may Agni, 
 the immolatei", prepare the victim: let him who is 
 truth officiate as the ministering priest, for verily he 
 knows the birth of the gods. 
 
 11. Agni, kindled (into flame), come to our pre- 
 sence in the same chariot with Indra, and with the 
 swift-moving gods: may Aditi, the mother of excel- 
 lent sons, sit down on the sacred grass, and may the 
 immortal gods be satisfied with the reverentially- 
 offered oblation. 
 
 S6kta III. (III.) 
 The deity is Agni ; the metre as before. 
 
 1. Appoint (gods) the most adorable, divine, Varga in 
 Agni, consentient with (all other) fires, youi- mes- 
 senger at the sacrifice: him Avho is permanently 
 present amongst men, the observer of truth, who is 
 croAvned Avith flame, the purifier, whose food is 
 butter.^ 
 
 2. When, like a neighing steed about to feed upon 
 the forage, (Agni) springs up from the vast-enclosing 
 (forest), then the wind fins his flame: and black, 
 (Agni), is thy course.'^ 
 
 3. The kindled uiulecaving flames of thee, the 
 
 ^ Sdma-Veda, ii. 509. 
 
 ^ Sdma-Veda, ii. 570; Yajur-Veda, 15. G2. 
 
 1. 2 
 
36 RIG- VEDA SAN HIT A. 
 
 newly-born, the showerer, rise up: the luminous 
 smoke spreads along the sky : and thou, Agni, pro- 
 ceedest as their messenger-to the gods.' 
 
 4. The light of whom quickly spreads over the 
 earth, when Avith his teeth (of flame) he devours his 
 food : thy blaze rushes along like a charging host, 
 ■when Agni, of goodly aspect, thou spreadest with thy 
 flame (amongst the trees) as if (they were) barley.''^ 
 
 5. Men cherish that youthful Agni at evening and 
 at dawn, as (they tend) a horse: lighting him as a 
 guest in his proper station: the radiance of the 
 showerer (of benefits), to whom the oblation is 
 offered, shines brightly. 
 
 6. Resplendent Agni, when thou shinest nigh at 
 hand like gold, thy appearance is beautiful: thy 
 might issues like the thunderbolt from the firmament, 
 and like the wonderful sun, thou displayest thy 
 lustre. 
 
 7. When we present to you, Agni, the sacred 
 offering along with oblations mixed with milk and 
 butter, then protect us, Agni, with those vast un- 
 bounded, innumerable golden cities,^ 
 
 8. Son of strength, Jatavedas, with those unob- 
 
 ' Sdma-Veda, ii. 571. 
 
 ^ Yavam na dasma juhvd vivekshi is explained, Darsdni- 
 ydgner twam yavam iva jwdlayd hdsktadini hhahshayasi, when 
 thou eatest wood and other things like barley, with flame. 
 
 ' Tehhir amitair mahohhih sataynpurbhir-dyadbhir 7iipdhi is 
 literally rendered in the text according to I he interpretation of 
 Sdyana : he gives no explanation of what is meant. 
 
FIFTH ASIITAKA — SECOND ADIIYAYA. 37 
 
 structed (splendours) wliich belong to thee, a muni- 
 ticent donor, and witli those praises wherewith thou 
 protectcst people with their posterity, do thou protect 
 us thy worshippers and praisers. 
 
 9. When the bright Agni, radiant with his own 
 diftusive lustre, issues (from the touchwood) like a 
 sharpened axe; and he who is desirable, the doer of 
 great deeds, the purifier, is born of his two parents : 
 (he appears) for the worship of the gods. 
 
 10. Illume for us, Agni, these auspicious (riches) : 
 may we possess (a son) intelligent, the celebrator of 
 sacred rites : may all (good things) be to thy 
 praisers, and to him who eulogises (thee) : and do 
 you ever cherish us with blessings.^ 
 
 S^KTA IV. (IV.) 
 Deity and metre as before. 
 
 1. Offer your sacred oblation, and praise the bright VargaV. 
 and radiant Agni, who passes with wisdom between 
 
 all divine and human beings. 
 
 2. i\ray the sagacious Agni be our conductor from 
 the time that he is born, most youthful, of his mother : 
 he who, briglit-tcothcd, attacks the forest, and cpiickly 
 devours his abundant food. 
 
 3. Whom mortals apprehend as white" (shining) 
 
 ' See page 32. 
 
 2 Asya ilfvasya sansadi auike yam maridmh syetam jngri- 
 bhre, is rendered literally accordiii<; to the obvious purport of 
 the words, confirmed by the scholiast : what it means is not so 
 clear. 
 
38 RIG-VEDA SANHITA. 
 
 ill the principal station of that divinity ; he who 
 assents to manly adoration, and blazes for the good of 
 man, and the discomfiture (of his foes). 
 
 4. This far-seeing, sagacious, immortal Agni, has 
 been stationed among short-sighted mortals : harm us 
 not, vigorous Agni, in this world, that we may ever be 
 devoted to thee. 
 
 5. The herbs, and the trees, and the earth, contain 
 as a germ that all-supporting Agni, who occupies a 
 place provided by the gods, that by his functions lie 
 may convey (the offerings) to the immortals. 
 
 6. Agni has power to grant abundant food: he 
 has power to grant riches with male posterity : vigo- 
 rous Agni, let us not sit down before thee devoid of 
 sons, of beauty, of devotion.^ 
 
 7. Wealth is competent to the acquittance of debt -? 
 may we be masters of permanent riches : that is not 
 offspring which is begotten by another : alter not the 
 paths (of the generation) of a blockhead.^ 
 
 8. One not acquitting debts,"* although worthy of 
 
 ^ Mdpsavah, riipa rahitah : ajisas is a synonym of riipa in 
 the Nirghnntu. 
 
 ■" Parhhadyam hi aranaxya reknas, may also mean, an- 
 rlnasya dhanum pariharttavyam,, the wealth of one not in- 
 debted is to be accepted. 
 
 3 Achetdnasya ma patho viduksha, is, literally, consume not 
 the paths of the universe ; but Sdyana, following Ydska, Nir. 
 III. 2, explains it, avidtishah pufro/pddana pramuhhdn mdrgdn 
 md vidiuhishah, change not (dush, vaikritye) the principal 
 paths of begetting a son of the unwise. 
 
 * Arana is explained in this place aramamdna, one not 
 
FIFTH ASIITAKA— SECOND AOriYAYA. 39 
 
 ro!xard, yet begotten of another, is not to bo contem- 
 plated even in the mind (as fit) for acceptance: for 
 verily he returns to his own house ; therefore let there 
 come to us (a son) new-born, possessed of food, victo- 
 rious over foes.^ 
 
 9. Do thou, Agni, defend us against the malignant; 
 do thou, who art endowed Avith strength, (preserve us) 
 from sin: may the (sacrificial) food come to thee 
 free from defect : may the riches that we desire come 
 to us by thousands. 
 
 10. Illume for us, Agni, these auspicious (riches) : 
 may we possess (a son) intelligent, the celehrator of 
 sacred rites: may all (good things) be to thypraisers 
 and to him who eulogises (thee) : and do you ever 
 cherish us with blessings.^ 
 
 S^KTA V. (V.) 
 The deity is Agni as Vaiswanara; the metre as before. 
 
 1. Offer praise to the strong Agni, traversing vargavii. 
 without hindrance heaven and earth : he who (as) 
 Vaiswanara prospers at the sacrifices of all the im- 
 
 pleasin*; or dolighting: in the procccling verso it is rciulercd 
 Anrina, one free from dcht, iiiiplyin^; not only literal debt, but 
 the obligations due to men, progenitors and gods. 
 
 ^ This looks like a prohibition of adoption, conHninpf inhe- 
 ritance either to direct descent through a son, or to collateral 
 descent through the son of a daughter : JV/V. in. 3 : this verse 
 is considered as an explanation of the ])roceding, the drift of the 
 two being the preference of lineal male descent. 
 
 ^ See last verse of preceding SulUa. 
 
40 EIG-VEDA SANHITX. 
 
 mortals, being associated with the awaking divini- 
 ties. 
 
 2. Agni, the leader of the rivers, the showerer of 
 the waters, the radiant, has been stationed in the 
 firmament and upon earth : Vaiswanara augmenting 
 with the most excellent (oblation) shines upon human 
 beings. 
 
 3. Through fear of thee, Vaiswanara, the dark- 
 complexioned races, although of many minds, arrived, 
 abandoning their ^ possessions, when, Agni, shining 
 upon PuRU, thou hast blazed, consuming the cities of 
 his foe. 
 
 4. Vaiswanara Agni, the firmament, the earth, 
 the heaven, combine in thy worship: shining with 
 undecaying splendour, thou overspreadest heaven and 
 earth with light. 
 
 5. The horses (of Indra), full of ardour, worship 
 thee, Agni ; the praises (of men), dispersers (of ini- 
 quity), accompanied by oblations, (honour thee), the 
 lord of men, the conveyer of riches, the Vaiswanara 
 of dawns, tlie manifester of days. 
 
 Vargaviii. 6. Revcrenccr of friends, Agni, the Vasus have 
 concentrated vigour in thee: they have been propi- 
 tiated by thy acts : generating vast splendour for the 
 Arya^ do thou, Agni, expel the Dasi/us from the 
 dwelling. 
 
 ^ In a former passage, vol. l. p. 172, v. 7, Piirave occurs as 
 an epithet of Sudds, one who fills oi- satisfies with offeiings : 
 Tridhdtv, is here interpreted Antartksham. _ 
 
FIFTH ASniAKA — SECOND ADnYAYA. 41 
 
 7. Born in tlie highest heaven, tliou ever drinkest 
 the {Soma) beverage like VAyu:^ generating the 
 waters, thou thunderest, granting This wishes) to tliy 
 offspring, the worsliipper. 
 
 8. Send to us, Agni, (wlio art) Vaiswanara 
 JAtavedas, that brilliant sustenance whereby thou 
 conferrest wealth, and (grantest), all-desired Agni, 
 abundant food to the mortal, the donor (of the 
 oblation). 
 
 9. Bestow upon us who are affluent (in offerings), 
 Agni, ample riches and renowned strength ; associated 
 Avith the Rudras^ with the Vasus, grant us, Agni 
 Vaiswanara, infinite happiness. 
 
 SUKTA VI. (VI.) 
 Deity and metre as before. 
 
 1. I salute the demolisher (of cities),'^ glorifying Vargaix. 
 the excellence of the powerful male, the universal 
 sovereign, who is the reverenced of all men : I pro- 
 claim his exploits (which are) like those of the 
 mighty Indra.^ 
 
 2. They propitiate the wise, the manifesting, the 
 sustaining, the enlightener of the pious, the giver of 
 
 ' Accordinf:^ to Sd'/ann, in the cups dedicated to two deities 
 the bbation is offered tirst to Vdyu- or to Vaisnannro : or it 
 may be explained, thou drinkest or driest up water Hke the 
 
 wind. 
 
 2 Ddnumvcinde: the fii-st is interpreted hy Sdi/ana, purdin 
 
 bliettdram. 
 
 * Sdina-Veda, i. 72 : the reading rather diffei-s. 
 
42 RIG-VEDA SANHITA. 
 
 happiness, the sovereign of heaven and earth : I glo- 
 rify with hymns the ancient and mighty works of 
 Agni, the demolisher of cities. 
 
 3. May Agni utterly confound those Dasyns who 
 perform no (sacred) rites, who are babblers defective in 
 speech, niggards, unbelievers, not honouring (Agni), 
 offering no sacrifices : Agni preceding, has degraded 
 those who institute no sacred ceremonies. 
 
 4. The chief of leaders has, by the benefits (be- 
 stowed upon them), guided those praising (him) 
 through the accumulated gloom (of night) •} I glorify 
 that Agni, the unbending lord of wealth, the tamer 
 of adversaries. 
 
 5. The mighty Agni, who by his fatal (weapons) 
 has baflied the devices (of the Asuras),^ who has 
 created the dawns the brides of the sun, having 
 coerced the people by his strength, has made them 
 the tributaries of Nahusha. 
 
 6. Agni VaiswInara, whom all men approach 
 with pious offerings, soliciting his favour for the sake 
 of (obtaining felicity), has come to the excellent 
 station (intermediate) between his parents, heaven 
 and earth. 
 
 ' Ptirvas-chahcira apardm ayayijun is explained, Agnir 
 muhhya san ayajamdndn apardn jaghanydn chakdra ; or it 
 may be rendered, he wlio enlightens by the manifestation of dawn 
 those praising him in the night. 
 
 ^ Deliyo anamayat, has bowed or humbled, is the sense of 
 the verb : that of Dehyah dehainipachita, connected with, or 
 collected bodies, is not so obvious : the scholiast interprets it, 
 Asurir vidyd, the leaniing or sciences of the Asiiras. 
 
FIFTH ASIITAKA — SECOND ADIIYAYA. 48 
 
 7. The divine Agni Vaiswanara has removed 
 I'roiii tlie tirinaiuent tlio investing (glooms) at the 
 rising of the sun -} lie has removed them from the 
 lower tirniamcnt of the earth, from the uppei" firma- 
 ment of heaven. 
 
 Si:rKTA VI r. (VII.) 
 
 The deity is Agni ; metre as before. 
 
 1. I propitiate with oblations the divine, vigorous varga x. 
 Agxi, rapid as a horse : do thou, knowing (our de- 
 sires), be our messenger of the sacrifice : he, the con- 
 sumer of forests, is known spontaneously among the 
 
 gods. 
 
 2. Come, Agxi, rejoicing by thine own paths, 
 gratified by the friendship of the gods : roaring with 
 ■withering flames above the high places of the earth : 
 threatening to consume all the forests, 
 
 3. The sacrifice is present; the sacred grass is 
 strewn; Agni lauded is satisfied, and is the ministrant 
 priest invoking the all-desired parents of Avliom thou, 
 honoured Agxi, the youngest (of the gods), art 
 born. 
 
 4. Judicious men promptly generate at the sacred 
 rite the directing (Agni), who (may convey) their 
 (oblations) r Agxi, the lord of men, the giver of de- 
 
 ^ A namudrdd, avnrdd, a parasmdd, diva d pr>th>vijdh, or 
 it might he from the lower firmament, from the higher, from 
 Ilea veil, from earth. 
 
 ■^ The text hiis only i/a eshdm, who, their : the sclioliast sup- 
 plies tlie rest. 
 
44 RIG-VEDA SANHITA. 
 
 light, the sweet-spoken, the celebrater of sacrifices, 
 has been established in the dAvelling of the people. 
 
 5. Invested (with the priestly office), the bearer 
 (of the oblation), Agni, the directing priest, the 
 siistainer (of all), is seated in the house of man, he 
 whom heaven and earth extol, and whom tlie desired 
 of all the ministrant priests worship. 
 
 6. These men nourish the universe with viands who 
 offer (to Agni) fitting commendation ; those people 
 also who eagerly listen (to his laudation) augment 
 (the plenty of the world), as do these my (associates), 
 who are glorifiers of this truthful (deity). 
 
 7. We Vasishthas implore thee, Agni, son of 
 strength, the lord of treasures, that thou wilt quickly 
 bestow food upon thine adorers who are affluent (in 
 oblations), and do you ever cherish us with blessings. 
 
 S(;kta VIII. (VIII.) 
 
 Deity and metre as before. 
 
 1. The royal (Agni), the master (of the sacrifice), 
 is kindled Avith praises, he Avhose person is invoked 
 with (offerings of) butter, whom men associated 
 worship with oblations, Agni, who is lighted before 
 the dawn.^ 
 
 2. This great Agni has been known amongst men as 
 the invoker (of the gods), the giver of delight, the 
 mighty: he has spread light (in the firmament), he, 
 
 ' See page 32. 
 
 ^ Sama-Feda, i. 70. 
 
FIFTH ASHTAKA — SECOND ADIIYAYA. 45 
 
 the dtirk-patlicd at large upon the earth, is nourished 
 by the phxnts. 
 
 3. By what ohhition, Agni, dost thou clotlie our 
 praise? wliat oiFcring dost tliou, when glorified, 
 accept? when, giver of good, may we be the posses- 
 sors and enjoyers of perfect and uinuolested riches? 
 
 4. Tliis Agni is greatly celebrated by the institutor 
 of the rite^ when he shines resplendent as the sun : he 
 who overcame Puru in battle, and shone glorious as 
 the guest of the gods. 
 
 5. In thee, Agni, are many offerings : do thou with 
 all thy flames be propitious: favourably hear (the 
 praises) of the worshipper ; and do thou of auspicious 
 manifestation being glorified, spontaneously magnify 
 (thy) person. 
 
 6. Vasishtiia, illustrious in both heaven and earth,' 
 rich with a hundred and a thousand (head of cattle), 
 has addressed this hymn to Agni, that such fame- 
 conferring, disease-removing, fiend-destroying (lau- 
 dation) may be (the means of) happiness to the eulogist 
 and their kindred. 
 
 7. We Vasisiituas implore thee, Agni, son of 
 strength, the lord of treasures, that thou wilt quickly 
 
 ' Bharatnsya sr'nive, yajamdnasya jiratkitu hhavdti, is 
 Sdyana's explanation : Mahidliara, Yajunh, xii. 34, interprets 
 it, yajaiiianasya dhvdnavi srinoti, he hears tlie invocation 
 of the ■worsliipper. 
 
 2 Diviharhdliy dirayolt sthdnnyor, viahdn, is Ydska'x inter- 
 pretation, cited hy Sdytina, wlio himself proposes vidyd karmd- 
 hhydm brihan, eminent in botli wisdom and devotion. 
 
46 RIG-VEDA SANIIITA. 
 
 bestow food upon thine adorers, who are affluent (in 
 oblations), and do you ever cherish us with bless- 
 ings.^ 
 
 S6kta IX. (IX.) 
 
 Deity and metre as before. 
 
 VargaXii. 1. The waster away (of living creatures), the in- 
 
 voker (of the gods), the giver of delight, the wisest of 
 the wise, the purifier, (Agni), has been manifested 
 from the lap of the dawn : he gives consciousness to 
 both classes of beings (men and animals), oblations to 
 the gods, and wealth to the pious. 
 
 2. He, the doer of great deeds, who forced open the 
 doors of the Panis, recovering for us the sacred food- 
 bestowing (herd of kine), he who is the invoker of 
 the gods, the giver of delight, the lowly-minded, is 
 seen of all people dissipating the gloom of the niglits. 
 
 3. Unperplexed, far-seeing, elevated, resplendent, 
 right-directing, a friend, a guest, the bestoAver of 
 prosperity upon us, the wonderfully radiant, he shines 
 before the dawns the eml3ryo of the waters, he has 
 entered into the nascent ^ plants. 
 
 4. Thou, Agni, art to be glorified in (all) the ages 
 of men : thou, Jatavedas, who art illustrious when en- 
 gaged in battle : our praises wake up the kindling 
 (Agni), him who sliincs with conspicuous splendour. 
 
 5. Repair, Agni, to the presence of the gods in thy 
 
 ' Same as last verse of the preceding Si'ihta. 
 ^ Prasica a vivesa : the first is explained, jayamdnd 
 oshadliih. 
 
FIFTH ASIITAKA— SECOND ADllYAVA. 47 
 
 office of messenger, (sent) by the asseml)ly engaged in 
 prayer: neglect us not: oiler worship to Saraswatj, 
 the Maruts^ the Aswins^ the waters, the universal 
 gods, that they may bestow treasures (upon us). 
 
 G. Vasisutha is kindling thee, Agni : destroy the 
 malignant: worship the object of many rites, (the 
 company of the gods), on behalf of the wealthy (in- 
 stitutor of the sacrifice), praise (the gods), JAtavedas, 
 with manifold praises, and do you ever cherish us 
 with blessings. 
 
 S6kta X. (X.) 
 Deity and metre as before. 
 
 1. Agni, like the lover of the daAvn (the sun), varga xttt. 
 radiant, bright, resplendent, displays extensive lustre, 
 
 the showerer (of benefits), the receiver (of oblations), 
 he shines with splendour, encouraging holy rites : he 
 arouses (mankind), desiring (his presence). 
 
 2. Agni, preceding the dawn, is radiant by day as 
 the sun, and the priests celebrating the sacrifice re- 
 peat his praise : the divine, munificent Agni, the 
 messenger (of the gods), cognisant of their birth, re- 
 pairing to the deities, hastens in various directions. 
 
 3. Devout praises and hymns, soliciting riches, pro- 
 ceed to Agni, who is of pleasing aspect, agreeable 
 form, of graceful movement, the bearer of oblations, 
 the ruler of men . 
 
 4. Consentient with the Vasus^ Agni, bring liither 
 Indra, with the Rudras, the benevolent Aditi, with 
 
48 RIG-VEDA SANHITA. 
 
 the Aditi/as and Brihaspati, the desired of all, with 
 the adorable (Atifjirasas). 
 
 5. ]\len desiring him celebrate at sacrifices the 
 youthful Agni, the giver of delight, the invoker of the 
 gods : he, the ruler of the night, has been the diligent 
 envoy of the opulent (insti tutors of sacrifices) for the 
 worship of the gods. 
 
 Sl^KTA XL (XI.) 
 Deity and metre as before. 
 
 VargaXiv. 1. Great art thou, Agni, the manifester of the 
 
 solemnity; without thee the immortals do not re- 
 joice : come in the same chariot with all the gods : 
 sit down here the chief, the ministrant priest. 
 
 2. Men offering oblations ever solicit thee the 
 quick-going (to undertake) the office of their mes- 
 senger, for to him, on whose sacred grass thou sittest 
 with the gods, the days are prosperous. 
 
 3. In thee, Agni, thrice in the day, (the priests) 
 make manifest the treasures (of the oblation) for the 
 (benefit of the) mortal donor : worship the gods on 
 this occasion, Agni, as (thou didst) for Manu : be 
 our messenger, our protector against malignity. 
 
 4. Agni presides over the solemn rite, over every 
 consecrated oblation : the Vasus approve of his acts : 
 the gods have made him the bearer of the offering. 
 
 5. Agni, bring the gods to eat of the oblation : may 
 they, of whom Indra is the chief, be delighted on this 
 occasion : convey this sacrifice to the deities in 
 heaven, and do you ever cherish us with blessings. 
 
FIFTH ASIITAKA — SECOND ADIIYAYA. 10 
 
 Si:^KTA XTT. (XII.) 
 Deity and metre as before. 
 
 1. Let US approach Avi til profound reverence the vargaxv. 
 youngest (of tlie gods), Avho shines when kindled in 
 
 his own abode; who is blazing Avonderfully betAveen 
 heaven and earth, and, piously invoked, is coming from 
 every quarter.^ 
 
 2. May that Agni avIio by his greatness is the 
 overcomer of all evils, Avho is praised as Jatavedas in 
 the (sacrificial) chamber, protect us, glorifying him, 
 and affluent (in oblations), from all sin and re- 
 proach. 
 
 3. Thou art Varuna, thou art ^Iitra, Agni : the 
 Vasisiithas augment thee with praises : may liberally 
 distributed riches be (extant) in thee, and do you 
 ever cherish us Avith blessings. 
 
 S{JKTA XIII. (XIII.) 
 Deity and metre as before. 
 
 1. Offer praise and AA'-orship to Agni, the enlightener Varga xvi. 
 of all, the accepter of pious rites, the destroyer of the 
 Asuras : propitiating him, I now present the oblation 
 
 on the sacred grass to Vaiswanara, the grantor of 
 desires. 
 
 2. Thou, Agni, radiant Avith lustre, fillest the hea- 
 ven and earth (Avith light) as soon as born: thou, 
 Vaisavanara, from Avhom wealth proceeds, hast by thy 
 might liberated the cods from malevolent (foes). 
 
 ' Sdma-Veda, ii. ()i>4 — 0/)(). 
 K 
 
50 RIG- VEDA SAN II IT A. 
 
 3. When thou art born, Agni, the lord, the cir- 
 cumambient, thou watchest over all creatures as a 
 herdsman over his cattle ■} be willing, VaiswAnara, 
 to requite our praise, and do you cherish us ever with 
 blessings. 
 
 Si5kta XIV. (XIV.) 
 
 Deity as before ; the metre of the first verse is Brihati, of the 
 
 two others, Trishtuhh, 
 
 VargaXViT. 1. Let US, ladcu with oblations, offer worship with 
 fuel and invocations of the gods to the divine Jata- 
 VEDAS, to the purely lustrous Agni. 
 
 2. May we perform thy rites, Agni, Avith fuel: 
 may we offer thee, adorable Agni, pious praises : may 
 we (gratify thee), ministrant of the sacrifice, witli 
 clarified butter; divine Agni, of auspicious lustre, 
 may we (worship thee) with oblations. 
 
 3. Come to our sacrifice, Agni, Avith the gods, pro- 
 pitiated by the sanctified oblation : may we be the 
 offerers (of worship) to thee who art divine, and do 
 you ever cherish us with blessings. 
 
 S<JKTA XV. (XV.) 
 The deity as before; the metre is GayntrL 
 
 Vargaxviii. 1. Offer the oblation to the present Agni, the 
 showerer (of ])encfits) ; pour it into the mouth of liiin 
 who (bears) to us the nearest relationship. 
 
 ' Vai-vrcinnra hvahmane viiidn gdtum, know, or find, to go 
 according' to the j)rayor oi- pi'aise: tlie sense is not very 
 obvious. 
 
FIFTH ASIITAKA — SECOND ADIIYAYA. 51 
 
 2. "Who, juvenile, wise, the lord of the (hvelling-, 
 abides Avitli tlie live classes of men in every dwelling. 
 
 :?. ]\Iay he defend for us the wealth tliat has been 
 acquired, and preserve us from iniquity.^ 
 
 4. May Agni, to wliom as to a (swift) liawk in 
 lieaven, I address this new liymn, bestow upon us 
 ample wealth. 
 
 5. Of whom, blazing in the front of the sacrifice, 
 the enviable honours are to be seen, like the riches of 
 a man having male offspring. 
 
 6. May that most adorable Agni, the bearer of Vargaxix. 
 oblations, accept our offering, gratified by our 
 praises. 
 
 7. Divine Agni, the approachable -."^ the lord of men, 
 the invoked of all, we set thee down (upon the altar), 
 tlie resplendent, the righteously glorified.^ 
 
 8. Blaze, Agni, night and day, that by thee we 
 may be possessed of sacred fires : mayst thou, friendly 
 to us, be righteously praised. 
 
 9. Wise men approach thee Avitli sacred rites for 
 the acquirement of riches :* perpetual, infinite (praise 
 is addressed to thee). 
 
 ' Sdma-Veda, ii. 731. 
 
 2 Nnhshya upagnntnvya ; nalishati, ri/dpti harma, from 
 nahsh, to ]>ervafle. 
 
 ^ Suviram is here interpreted kah/dnasfotrikam, the object 
 of auspicious or pious ])raise. 
 
 * The text has only xtpdhshnrd sahasrini, imperishabh^ 
 thousand-fokl, near : the scholiast supplies the subst<antive fa A, 
 speech or praise, and the prefix itj)a implies the compound verb 
 iipaydtl, approaches. 
 
52 • RIG- VEDA SANHITA. 
 
 10. May the bright, radiant, immortal, pure, puri- 
 fying, adorable Agni, keep off the Rdkshasas. 
 Vargaxx. 11. Son of strength, who art the lord (of all), be- 
 
 stow riches upon us : and may Biiaga give us 
 wealth. 
 
 12. Do thou, Agni, give us food along with male 
 issue, and may the divine Savitri, Biiaga and Dm, 
 give us wealth. 
 
 13. Preserve us, Agni, from sin: divine (Agni), 
 who art exempt from decay, consume (our) foes with 
 (thy) hottest flames.^ 
 
 14. Do thou, who art irresistible, be to us, for the 
 protection of our posterity, like the vast spacious, 
 iron-walled cities (of the Rdkshasas). 
 
 15. Uninjurable Agni, dispeller of darkness, pre- 
 serve us night and day from sin, and from the 
 malevolent. 
 
 S<JKTA XVI. (XVI.) 
 
 Deity as before ; the metre of the odd verses is Brihati, of the 
 
 even, Sutohrlhati. 
 
 VargaXXi. 1- I invoke for you with this hymn, Agni, the son 
 of strength, the kind, the most knowing, the unob- 
 structed '? the fit object of sacred rites, the messenger 
 of all the immortals. 
 
 ^ SdmaVeda, i. 24. 
 
 ^ Aratim ganldram, the goer, or Swdmhiain, lord ; 3Iahi- 
 dhara, Yajur-Veda, xv. 32, explains it, either having sufficient 
 understandin<2:, parydptamatim, or one never desisting from 
 activity, nparmnarahitam sadodyamayutam : the verse recurs, 
 also, Sdma-Veda, i. 4.5. 2. 99. 
 
FIFTH ASIITAKA — SECOND ADHYAYA. 53 
 
 2. May he liarness his brilliant protecting (steeds 
 to his car), when earnestly invoked : may he hasten 
 (to bring the gods) : may the sacrificial wealth of the 
 worshippers (proceed to) that deity who is the giver 
 of abundant food, the adorable, the doer of great 
 deeds.' 
 
 3. The radiance of that showerer (of benefits), re- 
 peatedly invoked, rises up, as does the fiery sky- 
 lambent smoke when men kindle Agni. 
 
 4. We constitute thee our most renowned mes- 
 senger: bring the gods to partake (of the oblation) : 
 bestow upon us, son of strength, all human blessings : 
 whatsoever we solicit of thee. 
 
 5. All-desired Agni, thou art the lord of the 
 mansion : thou art the invoker of the gods : thou art 
 the assistant priest :^ do thou, who art wise, present 
 
 ' This and the preceding are curiously blended in point of 
 arrangement in the Yajur-Veda, 15. 32 — 34: also Sdma-Veda, 
 II. 100. Mah'tdharas interpretation differs in some respects 
 from Sdyanas, especially as regards the last phrase, ramndm 
 devamrddho jandndm : Sdijanti explains it, tarn devom vdaa- 
 hdndm jandnam vasishthdndm radhn havir-ahhigachr/i/iatu, 
 as in the text : he proposes, also, agnir vasundm dJiandndni 
 madhye devam atyantoprahdsamdnam dltanavi T/ojartidndnayn, 
 may Agni, who harnesses, &c., be re<rardful of the brilliant 
 wealth of the worshippers amongst riches. Maliidhara, con- 
 nectino; it with what has preceded, renders the whole, Agni ^oos 
 cpiickly where the worship of the Vasus, Itiidras, and Adityns 
 is celebrated, and the sacrificial wealth of the worshippers is 
 offered. 
 
 '^ The Potri : he had just been called the Hotri. 
 
54 RIG-YEDA SANHITA. 
 
 (the oblation to the gods), and partake (of it thy- 
 self).^ 
 
 6. Doer of good deeds, bestow treasure upon the 
 institutor of the solemnity, for thou art the bestower 
 of treasure : inspire all the priests at our sacrifice : 
 (prosper him) who, offering worthy praise, is 
 prosperous.^ 
 Varga XXII. 7. Agni, piously iiivokcd, may those devout wor- 
 shippers be dear to thee, who are liberal, opulent, and 
 the bestowers upon man of herds of cattle.^ 
 
 8. Strength-bestowing Agni, protect from the 
 oppressor and the revilers those in whose dwelling 
 Ila, butter-handed, sits down satisfied,^ and grant to 
 us felicity long renowned. 
 
 9. The most wise Agni is the bearer (of oblations), 
 as the mouth of the gods with his graceful tongue (of 
 Hame) : bring riches, Agni, to the affluent (in sacri- 
 fices) : encourage the donor of the oblation. 
 
 ' Sdma-Veda, i. Gl, 
 
 ^ Siisatiso yascha dahshate, offering good praise, may indi- 
 cate either a son or the Hotri, according to Sdyana, who com- 
 pletes the phrase thus, yo vardhate tarn vardhaya, increase him 
 who increases. 
 
 ■* Yantdro ye maghavdno jandndm urvdn dayanta gondm, 
 is rendered by 3Iuliidhara, may those who, amongst men, are 
 self-restrained, 0})ulent, and donors of butter and offerings ; 
 translating zirvan annaviseshani jmroddsddin, and understand- 
 ing by gondm the products of the cow. Yajur-Veda, 33. 14 : 
 also Sama-Veda, i. 38. 
 
 ^ lid gkritahastd : the name is explained, anuurupd hav'u-lah- 
 shand devi, a goddess, the impersonation of" Ibod, that is, of 
 sacrificial food, or the oblation personified. 
 
FIFTH ASHTAKA — SECOND ADIIYAYA. 55 
 
 10. Youngest (of the gods), protect with tliy pro- 
 tections from iniquity, (and reward) witli numerous 
 cities those Avho, tlirougli tlie desire of extended fame, 
 bestow riclies, comprehending horses and treasure. 
 
 1 1 . Tlie divine Agni, the giver of wealth, desires 
 the ladle filled full. Pour out (the contents), and re- 
 plenish (the vessel),^ and then the deity bears (your 
 oblations to the gods). 
 
 12. The gods have made the wise (Agni) the 
 ministrant priest, and bearer of the sacrifice. Agni 
 gives to the man who performs the prescribed rite and 
 presents (the offering), wealth, with virtuous male 
 posterity.'^ 
 
 S(jKrA XVir. (XVII.) 
 
 Tlie tleity as before ; the metre is Trishtuhh, in half stanzas. 
 
 1. Be kindled, Agni, with suitable fuel: let the yargaxxiii. 
 (priest) strew the plentiful sacred grass. 
 
 2. Let the willing doois (of the chamber of sacri- 
 fice) be thrown open ; bring hither the willing gods. 
 
 3. Agni Jatavedas, repair to the gods, w^orship 
 them with the o])lation, render them pleased by the 
 sacrifice. 
 
 * Udvd sinchad/ncam tipn vd prinadltwom, and sprinkle and 
 fill up, is the whole of the text: the sclioliast woidd seem to 
 apply tlie first to tlie vessel, and tlie second to Afjni, Dhruva 
 (/rahena hotri, tve iicoyi chamamm parai/ata, cha Arjnaye 
 Somamynchchhatd, ilyarthah : the meaning is, both fill the 
 vessel with the dhriivagraha and present the Soma to A(jni. 
 Sdma-Veda, i. 55. 2. 803. 
 
 2 Sdma-Veda,2. 864. 
 
56 KIG-VEDA SANHITA. 
 
 4. May Jatavedas render the immortal gods pleased 
 by the sacrifice: let him sacrifice (to them), and 
 gratify them (with praise). 
 
 5. Bestow upon us, sage Agni, all desirable 
 (riches) : may the blessings (vouchsafed) to us this 
 day be sacrificed. 
 
 6. The gods have made thee, Agni, who art the 
 son of strengtli, the bearer of the oblation. 
 
 7. May we be the presenters (of offerings) to thee 
 who art divine : and thou, the mighty one, being 
 solicited, bestow upon us treasures. 
 
 ANUVAKA IT. 
 
 Sl^KTA I. (XVIII.) 
 
 The deity is Indra ; the metre, Trtshtuhh. 
 
 Vargaxxiv. 1. Our forefathers, Indra, glorifying thee, have 
 obtained all desirable (riches); in thy gift^ are cows 
 easy to be milked, and horses, and thou art the liberal 
 donor of wealth to the devout. 
 
 2. Thou dwellest with thy glories like a Raja with 
 his wives ; Maghavan, who art wise and experienced, 
 (reward our) praises with the precious metals,^ with 
 cows, with horses : conduct us who are dependent on 
 thee for riches. 
 
 ' Literally, in thee, tve, twai/t. 
 
 ^ Pisa, silver or gold, and the like: rupem liiraiiyddhid 
 vd, or riipa may mean beauty. 
 
FIFTH ASIITAKA — SECOND ADIIYAYA. 57 
 
 3. These gratifying and pious hymns, emulous (in 
 earnestness), are addressed on this occasion to thee : 
 may the patli of thy riches lead downwards : may we, 
 Indra, (diligent) in tliy praise, enjoy felicity. 
 
 4. Desirous of milking thee like a milcli cow at 
 pasture, Vasisiitiia lias let loose his prayers to thee : 
 every one of my peoi)le proclaims thee the lord of 
 cattle : may Indra be present at our praises. 
 
 5. The adorable Indra made the well-known deep 
 waters (of the Parushm) fordable for Sudas, and 
 converted the vehement awakening imprecation of 
 the sacrificer into the calumniation of the rivers.^ 
 
 6. TuRVASA, who was preceding (at solemn rites), vargaxxv. 
 diligent in sacrifice, (went to Sudas) for wealth; but 
 
 like fishes^ restricted (to the element of Avater), the 
 
 ^ Sardhantam simyum nchathasya sdpam sindhundm akrinod 
 asastih, is explained, utsdhamdnam hodhkamdndm stotuh mpam 
 ahhisastih sindhundm akarot, he made the exerting awakening 
 curse of tlie praiser the imprecations of tlie rivers: some legend 
 is perhajjs alluded to, but it is not detailed : the only other ex- 
 planation furnished by Sdyana is viswarupodhhavam dlmatio 
 ahhisdpanij the imprecation on him (^Indra) had its birth in 
 Visican'ipa: see vol. in. p. 505, note. 
 
 ' The legend, such as it is, is very obscurely told : as Indra 
 saved one of the two. Sudds, Sdyana infers he slew the other, 
 Turvasam nvadhit, but why does not appear : nor does it fol- 
 low from another proposed rendcrin*;, undei-standinij by 
 Motsydso nis'itah, not fishes limited to water, but the people of 
 the country Matsya attacked by Turvasa, tena maisyajanapadd 
 bddhitdh: again, the expression, Srushtim chakruh,aii applied 
 to the Bhrigus, is rendered either Asuprdptim chahruk or 
 sukham Turvasasya chakruh, making the Bhrigus and Druhyua 
 the allies of 2\<ri'asa. 
 
58 RIG-VEDA SANHITA. 
 
 Bhrigus and Druhi/us quickly assailed them : of these 
 two everywhere going, the friend (of Sudas, Indra) 
 rescued his friend. 
 
 7. Those who dress the oblation, those who pro- 
 nounce auspicious words, those who abstain from 
 penance, those Avho 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 enemies in 
 battle. 
 
 8. The evil-disposed and stupid (enemies of Sudas), 
 crossing the humble Parushm river, have broken 
 down its banks ; but he by his greatness pervades the 
 earth, and Kavi, the son of ChayamIna, like a falling 
 victim, sleeps (in death ).^ 
 
 9. The waters followed their regular course to the 
 Pai'ushm^ nor (wandered) beyond it: the quick 
 courser (of the king) came to the accessible places, 
 
 * The terms so rendered are severally, according to the scho- 
 liast, denominations of" persons assisting at religious rites, viz, 
 Pakthdxah, the havhhdm pdchahdh, cooks of the butter offered 
 in oblation ; 2. Bhaldnasah, hhadra vdchinah, speakers of that 
 which is lucky ; 3. Aliudsah, tapobhir apravriddhdh, not emi- 
 nent by austerities ; 4. Vishdnhiah, having black horns in their 
 hands for the purpose of scratching kanduyavdrtham, the same 
 as dihshitdh, having undergone the preliminary purification 
 called Dikshd; and 5. Sivdsah, ydtjddind sarvasya lohasya 
 sivakardh, the makers happy of all people by sacrifice and the 
 like. 
 
 ^ Killed by Sudds:, the application of these incidents to whom 
 is entirely the work of the s^choliast. 
 
FIFTH ASIITAKA — SECOND ADIIYAYA. 59 
 
 and Indra nuide the idly-tidking enemies, with 
 tlieir numerous progeny, suhject among men (to 
 
 SUDAS).^ 
 
 10. They wlio ride on parti-coloured cattle, (the 
 Maruts)^ despatched by PjilSNl, and recalling the 
 engagement made by them with their friend (Indua), 
 came like cattle from the pasturage, when left with- 
 out a herdsman : the exulting Niyiit steeds brought 
 them quickly (against the foe). 
 
 11. The hero Indra created the il/«r?<f.s (for the Vargaxxvi 
 assistance of the Raja), who, ambitious of fame, slew 
 one-and-twenty of the men on the two banks (of the 
 Parushnt), as a well-looking priest lops the sacred 
 
 grass in tlie chamber of sacrifice. 
 
 12. Thou, the bearer of the thunderbolt, didst drown 
 Sruta, Kawasha, Vriddiia, and afterwards Druiiyu, 
 in the Avaters : for they, Indra, who are devoted to 
 thee, and glorify thee, preferring thy friendship, 
 enjoy it. 
 
 13. Indra, in his might, quickly demolished all 
 their strongholds, and their seven (kinds of) cities '."^ 
 he has given the dwelling of the son of Anu to 
 
 ' Indra is said to have roj)aired the banks of the river so 
 that the waters — lyur artluim na nyarthum — wont to their 
 object, that is, their former bed, not below or beyond it : the 
 enemies Amitrdn are called vadkricdchah, which Sdyana QTi- 
 lAains jnlpalidn. 
 
 ^ Parah sapta would be rather seven cities ; but Sdyana 
 renders it nagarih sapta prakdrdh : perhaps the last should be 
 prdkdrah, seven-walled. 
 
60 RIG-VEDA SANHITA. 
 
 Tritsu : may we, (by propitiating Indra), conquer in 
 battle the ill-speaking man.^ 
 
 14. The warriors of the Anus and Druiiyus, in- 
 tending (to carry off the) cattle, (hostile) to the pious 
 (Sudas), perished to the number of sixty-six thousand 
 six hundred and sixty '? such are all the glorious acts 
 of Indra. 
 
 15. These hostile Trjfsus, ignorantly contending 
 with Indra, fled, routed as rapidly as rivers on a 
 downward course, and being discomfited, abandoned 
 all their possessions to Sudas. 
 
 16. Indra has scattered over the earth the hostile 
 rival of the hero (Sudas), the senior of Indra, the 
 appropriator of the oblation : Indra has baffled the 
 wrath of the wrathful enemy, and the (foe) advancing 
 on the way (against Sudas) has taken the path of 
 flight. 
 
 17. Indra has effected a valuable (donation) by a 
 pauper : he has slain an old lion by a goat : he has 
 cut the angles of the sacrificial post with a needle :^ 
 he has given all the spoils (of the enemy) to Sudas. 
 
 ' Jeshma purum manushyam mridhravacham, which we 
 have had before in the same sense of speakintr imperfectly or 
 barbarously : Sat/ana here renders it hddhavacham, which is 
 rather equivocal, but may mean threatening, whose speech is 
 obstructive or adverse. 
 
 ^ The enumeration is very obscurely expressed, shashtlh satd 
 shat sahasrd shashtir adhi shat, literally, sixty hundreds, six 
 thousands, sixty, with six more : Say ana undei'stands by 
 Sfitdni, thousands, aakaardniiyartham. 
 
 ■' Sdyana says, these three impossible acts ni-e specified as 
 
FTFTII ASIITAKA — SECOND ADIIyAyA. 61 
 
 18. Thy numerous enemies, Indra, have been re- 
 duced to subjection : effect at some time or other the 
 subjugation of the turbulent Biieda/ wlio liokls men 
 praising thee as guilty of wickedness : luirl, Indka, 
 thy sharp thunderbolt against him. 
 
 19. Tlie dwellers on the Yamuna and the 
 Tritsus glorified Indra when he killed Biieda in 
 battle : the Ajas^ the Sighrus^ the Yakslias^ offered 
 to him as a sacrifice the heads of the horses (killed in 
 the combat).^ 
 
 20. Thy favours, Indra, and thy bounties, whether 
 old or new, cannot be counted like the (recurring) 
 dawns : thou hast slain Devaka, the son of Manya- 
 mIna, and of thine own will hast cast down Sa]\ibara 
 from the vast (mountain). 
 
 21. Parasara, the destroyer of hundreds^ (of Varga 
 
 ' XXVIII. 
 
 Rdkshasas)^ and Vasishtha, they who, devoted to 
 thee, have glorified thee in every dwelling, neglect 
 not the friendship of thee (their) benefactor : there- 
 fore prosperous days dawn upon the pious. 
 
 22. Praising the liberality of Sudas, the grandson 
 
 illu-strations of the wonderful power of 7?if/ra, to whom they 
 are possible. 
 
 ' Bheda, who breaks or separates, may mean, Sfh/n?ia savs, 
 an unbeliever, ndstiha; or it may be the name of an enemy of 
 Sudds. 
 
 ■ Balim nrshdnijahhrur'asirydni may mean also, according 
 to the scholiast, they presented the best horses taken ; but hall 
 more usually imports a sacrifice. 
 
 ^ S(it(i)/(itii; that is, Sahfi, the son o( Vasishthn, the father 
 of Pardstii'd. Vishnu Puvcuin, p. 4, and note. 
 
62 RIG-VEDA SANHITA. 
 
 of Devavat, the son of Paijavana, the donor of two 
 hundred cows, and of two chariots witli two wives, I, 
 worthy (of the gift), circumambulate thee, Agni, like 
 the ministrant priest in the chamber (of sacrifice). 
 
 23. Four (horses), having golden trappings, going 
 steadily on a difficult road, celebrated on the earth, 
 the excellent and acceptable gifts (made) to me by 
 SudXs,^ the son of Pijavana, bear me as a son (to 
 obtain) food and progeny. 
 
 24. The seven worlds praise (Sudas) as if he were 
 Indra : him whose fame (spreads) through the spa- 
 cious heaven and earth : who, munificent, has distri- 
 buted (wealth) on every eminent person, and (for 
 whom) the flowing (rivers) have destroyed Yudiiya- 
 madhi in "svar. 
 
 25. Mariits, leaders (of rites), attend upon this 
 (prince) as you did upon Divodasa, the father of 
 SudIs : favour the prayers of the devout son of 
 Pijavana, and may his strength be unimpaired, 
 undecaying. 
 
 StJkta II. (XIX.) 
 Deity and metre as before. 
 
 Vargaxxix. 1. Indra, wlio is formidable as a sharp-horned 
 bull, singly expels all men (from their stations) : thou 
 wlio art the (despoiler) of the ample wealth of him 
 
 * SmadiJishtayah, an epitliet of Asnvih, understood, is ex- 
 plained, jirosastdtisarjanasraddhncltddndrigaytihtd, being or 
 having ])art of a donation made in the belief of presenting what 
 is excellent. 
 
riFTII ASITTAKA — SFX'OND ADIIYAYA. G3 
 
 who makes no oirerings art the giver of riches to the 
 pi'esenter of frequent oblations. 
 
 2. Aiding liim with thy person, Tndka, tliou hast 
 defended Kutsa in conihat wlien tliou liadst subju- 
 gated D.CsA, SusHNA and KuYAVA, giving (their spoil) 
 to that son of Aujuni, ^ 
 
 3. Undaunted (Ixdra), tliou hast protected with 
 all thy protections Sudas, the offerer of oblations : 
 thou hast protected in battles Avith enemies for the 
 possession of the earth Thasadasyu, the son of PuRU- 
 KUTSA, and PuRU. 
 
 4. Thou, the lord of horses, who art honoured by 
 men, hast destroj'ed, along with the Maruts^ nume- 
 rous enemies at the sacrifice to the gods : thou hast 
 put to sleep with the thunderbolt the Dasyus, Ciiu- 
 MURi, and DiiUNi, on behalf of Dabiii'ti. 
 
 5. Such, wielder of the thunderbolt, are thy mighty 
 powers, that when thou hadst quickly destroyed ninety 
 and nine cities, thou hast occupied the hundredth as a 
 place of abode : thou hast slain Vritra : thou hast 
 also slain Namuciii. 
 
 6. Thy favours, Indra, to Sudas, the donor (of Vargaxxx. 
 oiferings), the presenter of oblations, are infinite : 
 showerer (of benefits), I yoke for thee (thy vigorous) 
 
 steeds: may our prayers reach thee who art mighty, 
 to Avhom many rites are addressed. 
 
 7. Powerful Ixdra, lord of horses, let us not be ex- 
 posed at this ceremony, addressed to thee, to the mur- 
 derous despoiler : protect us with impregnable de- 
 
64 RIG-VEDA SANIIITA. 
 
 fences : may we be held dear among tliy worship- 
 pers. 
 
 8. May we, Maghavan, leaders in thy adoration, 
 regarded as dear friends, be happy in our homes: 
 about to bestow felicity upon Atithigwan, humiliate 
 Turvasa; (humiliate) the son ofYADU. 
 
 9. The leaders (of rites), reciters of prayers, offer, 
 Maghavan, prayers devoutly for thy adoration : they 
 by their praises have appropriated the wealth of the 
 niggards : select us (as the objects) of thy friend- 
 ship.'^ 
 
 10. Chief leader (of rites), these praises of men 
 addressed to thee revert to us, who are the offerers of 
 (sacrificial) riches : do thou be propitious to such 
 men, (Indra), in conflicts with enemies : be their 
 friend, their hero, and protector. 
 
 11. Hero, Indra, glorified on the present occasion, 
 and propitiated by praise, be amplified in thy person 
 for our protection : bestow upon us food and habi- 
 tations : and do you ever cherish us with blessings. 
 
 ' Ye te havehhir, vi panin addsan : the connexion of have- 
 bhir, stotraih with what follows is not very obvious : the rest 
 is explained, apraddnusiUm vanijo apt dhandni viseshenddd- 
 papan, they have made to give, or have mulcted, especially in 
 their riches, those traders who are not donors of offerings. 
 
FIFTH ASIITAKA — THIRD ADHYAYA. 65 
 
 ADIIYAYA III. 
 
 MANDALA VII. Continued. 
 
 ANUVAKA II. CoNTiNUKD. 
 
 S<JKTA III. (XX.) 
 
 The deity is Indra ; the metre, Trkhtuhh. 
 
 1. Tlie fierce and powerful (Indra) has been born Varga i. 
 for heroic (deeds) : friendly to man, he is the ac- 
 complisher of whatever act he undertakes to perform ; 
 
 ever vouthful, he invests the (sacrificial) hall with 
 defences (against interruption): be our preserver, 
 Indra, from heinous sin. 
 
 2. Indra, dilating in bulk, is the slayer ofVRiTRA: 
 the hero defends his worshipper promptly with his 
 protection, whether he be the giver of dominion to 
 Sudas, or the donor repeatedly of wealth to the offerer 
 (of oblations). 
 
 3. A warrior who turns not back in battle, a com- 
 batant, one engaged in tumults, a hero, victorious 
 over (his) foes from birth, invincible, of great vigour, 
 this Indra scatters (hostile) hosts and slays all (his) 
 adversaries. 
 
 4. Opvdent Indra, thou hast filled both heaven and 
 earth Avith thy magnitude, thy energies : Indra, the 
 lord of horses, brandishing the thunderbolt, is gratified 
 at sacrifices by the (sacrificial) food. 
 
 5. (His) progenitor liegot Indra, the showcrer (of 
 benefits) for (the purposes of) war : his mother brought 
 him forth the benefactor of man: the leader of 
 armies who is chief over men, he is the lord, the con- 
 
 VOL. IV. F 
 
66 RIG-VEDA SANHItA. 
 
 queror, the recoverer of the kine, the subdiier of 
 foes. 
 Vargaii. 6. He who devotes his mind to the terrible Indra 
 
 never falls (from his condition), nor will he perish : 
 the protector of sacred rites, the progeny of sacrifice, 
 bestows riches on him who offers to Indra praises and 
 prayers with sacrifices. 
 
 7. That (wealth), Indra, which the prior has given 
 to the posterior : which the elder may accept from 
 the younger:^ Avith which (the son) yet living dwells 
 far away (separated from his father), confer, won- 
 derful Indra, such precious riches upon us. 
 
 8. May the man who is dear to thee, Indra, pre- 
 sent (oblations) : may he be thy friend, Avielder of the 
 thunderbolt, he (assiduous) in donations: may we be 
 abounding in food through this favour of thee who art 
 devoid of cruelty, (may we be in the enjoyment of) a 
 dwelling giving shelter to men. 
 
 9. For thee, Maghavan, this showering Soma 
 (libation) cries aloud: to thee the worshipper has 
 recited praises : the desire of riches has fallen upon 
 thine adorer, do thou therefore, Sakra, bestow quickly 
 upon us wealth. 
 
 10. Enable us, Indra, (to partake of) food granted 
 by thee, as well as those Avho, opulent (in sacrificial 
 
 ' Yad Indra pu7'vo apardya sihshan, what the father has 
 given to the son, or the elder to the younger brother: and so in the 
 next case, that which the father receives from the son, or the 
 elder brother from the younger. 
 
FIFTH ASIITAKA — THIRD ADIIYAYA. dj 
 
 m 
 
 presentations), spontaneously ofTer (tliec oblations) : 
 may there he power in thine adorer (to repeat) many 
 laudations :^ and do you ever cherish us with bless- 
 ings. 
 
 SUKTA IV. (XXI.) 
 
 The deity and metre as before. 
 
 1. The bright sacrificial food mixed with curds and Vargaiii. 
 milk has been poured out : Indra delights in it from 
 
 his birth : lord of bay horses, we wake thee up with 
 sacrifices, acknowledge our praises in the exhilaration 
 of the Soma beverage. 
 
 2. They repair to the sacrifice, they strew the sacred 
 grass : the (grinding) stones at the ceremony are 
 of difficultly suppressed noise : famous priests, whose 
 voices are heard far off, bring the stones from the 
 interior of the dwelling. 
 
 3. Thou, hero, hast enabled the many w^aters 
 arrested by Am to flow : by thee the rivers rushed 
 forth like charioteers : all created worlds trembled 
 through fear of thee. 
 
 4. The Formidable (Indra), knowing all actions 
 beneficial to man, intimidated those {Asuras) by his 
 weapons : Indra, exulting, shook their cities : armed 
 w^ith his thunderbolt he slew them in his might. 
 
 5. Let not the Rdksliasas, Indra, do us harm :^ let 
 
 ' Vasvi shu te jaritre astu saktih is explained atymita pra- 
 saatdsu sftituihu tava stutre sdmarthyam astu, as in the text. 
 
 ^ Na vandand vedydblnh are rendered by Sdyana vandandni , 
 rahshdmi, and yrnjdblnjah. 
 
 V 1> 
 
68 RIG-VEDA SANHITA. 
 
 not the evil spirits do harm to our progeny, most 
 powerful (Indra): let the sovereign lord, (Indra), 
 exert himself (in the restraint) of disorderly 
 beings, so that the unchaste ^ may not disturb our 
 rite. 
 
 6. Thou, Indra, by thy function, presidest over the 
 beings (of earth) : all the regions (of the world) do 
 not surpass thy magnitude : by thine own strength 
 thou hast slain Vritra : no enemy has effected thy 
 destruction in battle. 
 
 7. The older deities have confessed thy vigour 
 superior to their destructive strength.''^ Indra having 
 subdued his foes, gives the rich spoils (to his worship- 
 pers) : they invoke Indra to obtain food. 
 
 8. The worshipper has invoked thee the sovereign 
 Indra, for protection : protector of many, thou hast 
 been to us the guardian of great good fortune : be our 
 defender against every overpowering (assailant) like 
 to thee. 
 
 9. May we, daily increasing in reverence, be (re- 
 
 ' Sisnadevdh, ahrahmacharyd ityarthah, following YcUha, 
 IV. 19, but it moT/ have the sense of those who hold the Linr/a 
 for a deity. 
 
 ^ Devds chit purve, the Aswan, who, in the received mytho- 
 logy, are considered as older than the gods. The construction 
 is somewhat obscure, asurydya hshatrdya anumamire sahdrisi; 
 anu, Sdyana says, implies inferiority or privation, according to 
 the StUra. of Panini : Hine, i. 4. 8G, they have confessed in- 
 ferioi'ity to thy strength : tava halebhyo hmd inaviire; amrdyu, 
 he renders, haldya, to strength, and hshatrdya he derives from 
 hshadi, to injure, hinsdydm. 
 
FIFTH ASllTAKA TIllllD ADJIYAYA. 69 
 
 garded), Indra, (us) thy friends: through the pro- 
 tection of thee, surpasser in greatness, may (thy wor- 
 shippers) repulse the attack of tlie foe in battle, the 
 strength of the malevolent. 
 
 10. Enable us, Indra, (to partake of ) food granted 
 by thee, as well as those who, opulent (in sacrificial 
 presentations), spontaneously offer the (oblations): 
 may there be abiHty in thine adorer (to repeat) 
 many laudations: and do you ever cherish us with 
 blessings. 
 
 Sl^KTA V. (XXII.) 
 
 The deity as before ; the metre of the first eight stanzas isVirdj, 
 
 of the last, Trishtubh. 
 
 1. Drink, Indra, the >So?w<i .' may it exhilarate thee, VargaV. 
 that which the stone tightly held like a horse (by the 
 reins), by the arms of the grinder, has expressed, 
 
 lord of bay horses, for thee.^ 
 
 2. ^lay the exhilarating beverage which is fit for 
 and suitable to thee, by which, lord of bay horses, 
 thou slayest Vritras, exhilarate thee, Indra, abound- 
 ing in riches.^ 
 
 3. Understand thoroughly, Magiiavan, this my 
 speech, this praise of thee, which Vasishtha recites ; 
 be pleased by these prayers at the sacrifice. 
 
 4. Hear the invocation of the (grinding) stone, (of 
 me)^ repeatedly drinking (the Soma), comi)reliend 
 
 1 Sdma-Veda, i. 398, ii. 277. 
 
 2 Sdma-Veda, n. 278, 21<d. 
 
 •' Srudhi havam vipipdnasya adreh, the scholiast inserts, 
 
70 RIG-VEDA SANHITA. 
 
 the hymn of the adoring sage, and, friendly (with us), 
 take to thy near consideration these adorations.^ 
 
 5. Knowing of thy strength, I refrain not from the 
 praise nor from the glorification of thee, the de- 
 stroyer (of foes), but ever proclaim thy especial care. 
 
 6. Many are the sacrifices offered, Maghavan, to 
 thee amongst mankind; constantly does the wor- 
 shipper indeed invoke thee ; therefore he not far nor 
 be a long time from us.^ 
 
 7. To thee, hero, I indeed offer these sacrifices, to 
 thee I address these elevating praises : thou art to be 
 in all ways invoked by the leaders (of rites). 
 
 8. Indra, of goodly aspect, none attain the great- 
 ness of thee who art to be honoured, nor, fierce Indra, 
 thy heroism nor thy wealth. 
 
 9. May thy auspicious regards, Indra, be directed 
 towards us, as they have been to those pious sages, 
 ancient or recent, who have originated (thy) praises, 
 and do you ever cherish us with blessings. 
 
 SiJkta VI. (XXIII.) 
 
 The deity as before; the metre is Trishtubh. 
 1. (The sages) have offered prayers to (Indra) for 
 
 mama as vipipdna, the frequentative of pa, to di-ink, explained 
 vipitavat or vipivat, would be not a very appropriate epithet 
 of adri. 
 
 ^ Krishwa duvdnsi antamd sachema, is explained imdni pari- 
 chai-anani antikatamdni buddkhthdni sahdyabhuta san kuru, 
 the explanation is not very intelligible. 
 
 ^ This and the two preceding occur Sdma-Feda, ii. 1148 — 
 1150. 
 
FIFTH ASIITAKA — THIRD ADHYAYA. 71 
 
 food, worship Indra, Vasisiitiia, at tlie sacrifice : may 
 that Indra -vvlio lias spread out all (the regions) by 
 his might, be the hearer of my words when approach- 
 ing him. 
 
 2. "When, Indra, the plants grow up, the sound (of 
 praise) ' acceptable to the gods, (uttered) by the wor- 
 shipper, has been raised: by no one among men, is his 
 own life understood ; convey us beyond all those sins 
 (by which life is shortened). 
 
 3. I harness (by praises) the kine-bestowing cha- 
 riot (of Indra) with his horses : (my) prayers have 
 reached him who is pleased (by devotion) : he has sur- 
 passed in magnitude heaven and earth, slaying the 
 unresisting enemies.'^ 
 
 4. JMay the waters increase like young : may thy 
 worshippers, Indra, possess water (in abundance) : 
 come like the wind with the Niyut steeds, for thou, 
 (propitiated) by holy rites, verily bestowest upon us 
 food.3 
 
 5. May these inebriating draughts exhilarate thee, 
 Indra : bestow upon the praiser (a son vigorous and 
 
 ' Yachchhurudlio irajyanta is explained oshadhyo vard- 
 dhante : in a former passage surudh was interpreted, a cow. 
 
 ^ Vritrfinynprati jafjhanvdn : the meaninij oi' aprnti \s not 
 vorv obvious : Sdyana explains it, dwandwdni, twofold, 
 doubled. 
 
 ' Yajur-Veda,^'d.\^: Mahidhara gives a totally different 
 meaning to the first phrase, dpaschit pipyuh staryo na gdvak, 
 the waters augment the Soma juice as those Vaidik texts by 
 which the Soma is eH'used. 
 
72 RIG-VEDA SANHITA. 
 
 wealthy) : for thou alone amongst the gods art com- 
 passionate to mortals : be exhilarated here at this 
 sacrifice. 
 
 6. In this manner the Vdsishthas glorify with 
 hymns Indra, the showerer, the bearer of the thun- 
 derbolt : may he so glorified grant us wealth, com- 
 prising male posterity and cattle : and do you ever 
 cherish us with blessings.^ 
 
 St^KTA VII. (XXIV.) 
 Deity and metre as before. 
 
 Varga VIII. 1. A placc has been prepared for thee in the sacri- 
 ficial chamber : proceed to it, invoked of many, along 
 with the leaders (of rites, the Maruts), inasmuch as 
 thou art our protector, (promote our) prosperity : grant 
 us riches : be exhilarated by the Soma. 
 
 2. Thy purpose, Indra, is apprehended, thou who 
 art mighty in the two (worlds) :^ the Soma is effused : 
 the sweet juices are poured (into the vessels) : this 
 perfect praise uttered with loosened tongue propitiates 
 Indra with repeated invocations. 
 
 3. Come, RuisiiiN, from the sky, or from the fir- 
 
 ' Vajur-Vecla, 20. 54 : the concluding phrase, which has fo 
 often occurred, llahidkara considers addressed to the priests, 
 yhjam Biticijah. 
 
 - Dwihhardf according to the scholiast, sliould be dwibar- 
 hasah, agreeing with te-dwayoh sthdnayoh pari vridhasya 
 tava vKino grihltam, the mind of the<e who art enlarged in both 
 places is apprehended : what places is not explained j perhaps 
 heaven and earth mav be intended. 
 
FIFTU ASUTAKA — TllillD AUllYAYA. 73 
 
 manient, to this sacred grass, to drink the Soma : let 
 thy horses bear thee who art vigorous to my presence 
 to (receive my) praise and for (thine) exliihiration. 
 
 4. Lord of bay steeds, propitiated l)y our praise, 
 come to us -with all thy protections, sharing in satis- 
 faction, handsome-chinned, with the ancient [Maruts)^ 
 overthrowing repeatedly (thy) foes, and granting us a 
 strong and vigorous (son). 
 
 5. Tliis invigorating praise, like a horse attached 
 to a car, has been addressed to thee who art miglity 
 and fierce, the up-bearer (of the world) : this tliine 
 adorer desires of thee, Indra, riches ; do thou grant 
 us sustenance notorious as the sky in heaven.^ 
 
 G. In this manner, Indra, satisfy us (with the gift) 
 of desirable (wealth) : may w'c repeatedly experience 
 thy great favour : bestow upon us who are opulent 
 (in offerings) food with male descendants: do you 
 ever cherish us with blessings. 
 
 St^KTAVlII. (XXV.) 
 Deity and metre as before. 
 
 1. Fierce Indra, when animated by like fierce Vargaix. 
 armies, encounter them : let the bright (weapon) 
 Avieldcd by the arms of thee who art miglity and the 
 friend of man descend for our protection ; let not thy 
 all-])ervading mind wander (away from us). 
 
 ' Diviva dydni adhi na sromatam dhdh: I he scholiast pves 
 no explanation of the comparison : sromatam he interprets 
 xracaniydm, uppiicublc either to food or tiinie. 
 
74 RIG-VEDA SANHITA. 
 
 2. Destroy, Indra, our adversaries in battle, those 
 men who overpower us: remove far from us the 
 calumny of the reviler: bring to us abundance of 
 treasures. 
 
 3. May hundreds of thy protections, handsome- 
 chinned, be (secured) to the liberal donor (of obla- 
 tions) : may thousands of blessings be bestowed (upon 
 me) as well as wealth : cast the fatal weapon on the 
 mischievous mortal : grant us food and wealth.^ 
 
 4. I am (in dependence), Indra, upon the acts of 
 such as thou art, upon the liberality of a protector, 
 hero, such as thou : vigorous and fierce Indra, give us 
 a dwelling for all our days : lord of bay steeds, do us 
 no harm. 
 
 5. These (Fasishthas) are offering grateful (ado- 
 ration) to the lord of bay steeds, soliciting the strength 
 assigned by the gods to Indra : make our enemies, 
 Indra, easy to be overcome, and may we, safe from 
 peril, enjoy abundance. 
 
 6. In this manner, Indra, satisfy us with the gift 
 of desirable (wealth) : may we repeatedly experience 
 thy great favour : bestow upon us who are opulent in 
 offerings food with male descendants : do you ever 
 cherish us with blessings. 
 
 Sl^^KTA IX. (XXVI.) 
 Deity and metre as before. 
 1. The Soma uneffused delights not Indra : the 
 
 Dyumnam may mean either food or fame. Nir. v. 5. 
 
FIFTH ASIITAKA — THIRD ADIIYIyA. 75 
 
 cfFusecl juices please not Magiiavan, iiiiuccompanied 
 by prayer: therefore I offer to liim tlie praise that he 
 may be pleased with ; tliat, like u prince, he may 
 listen to a novel (strain). 
 
 2. The Soma effused with reiterated prayer de- 
 lights Indra: the effused juices, (offered) with re- 
 peated praise, (exhilarate) Maghavan: therefore (the 
 priests), combining together and making like exertion, 
 invoke Indra for protection, as sons (apply) to a 
 father. 
 
 3. Such exploits as his worshippers, when the Soma 
 is effused, proclaim that he has achieved, let him now 
 perform : may Indra, equal (to the task) and un- 
 aided, possess all the cities (of the Asuras) as a 
 husband his wives. 
 
 4. Such have they proclaimed him : Indra is still 
 celebrated as the distributor of riches, the transporter 
 (l)eyond calamity), of whom many and emulous are 
 tlie protections : may acceptable benefits attend us. 
 
 5. Thus does Vasishtiia glorify Indra, the showerer 
 (of benefits) upon the worshippers for the preservation 
 of mankind: bestow upon us, (Indra), thousands of 
 viands : do you ever cherish us with blessings. 
 
 S6kta X. (XXVII.) 
 Deity and metre as before. 
 
 1. Men invoke Indra in battle when those actions varguXi. 
 which lead to victory are performed : do thou who art 
 a hero, the benefactor ot" man, the desirer of prowess. 
 
76 ■ RIG-VEDA SANHITA. 
 
 place us in possession of pastures abounding with 
 cattle.^ 
 
 2. Indra, who art the invoked of many, give to 
 those men who are thy friends that strength which, 
 JVTaghavan, is thine: thou, Maghavan, (hast forced 
 open) the firm (shut, gates of cities) :^ discover, discri- 
 minator (of truth), the treasure now concealed. 
 
 3. Indra is lord of the earth and of men: (his is) 
 the various wealth that exists upon the earth : thence 
 he gives riches to the donor (of oblations) : may he, 
 glorified by us, bestow upon us wealth. 
 
 4. May the afiluent and liberal Indra, upon being 
 invoked together (with the Mariits), quickly bestow 
 food for our preservation, he whose unlimited, expe- 
 rienced liberality yields desirable (wealth) to those 
 men (who are his) friends. 
 
 5. Indra, grant quickly wealth for our enrichment : 
 may we attract thy favour by our adoration : gi-anting 
 us (riches), comprising cattle, and horses, and cha- 
 riots : do you ever cherish us with blessings. 
 
 S6kta XI. (XXVIII.) 
 Deity and metre as before. 
 VargaXii. 1. Indra, who art Avise, come to our adoration: 
 
 let thy horses harnessed be before us : gratified of all 
 (men), all mortals severally invoke thee : hear there- 
 fore our (invocation). 
 
 ' Sdma-Veduj i. 318. 
 
 ^ The text has only ticam hi dridha maghavan, thou, Ma/jh- 
 avarif verily the firm (phir. ace. fem.). 
 
FIFTH ASIITAKA— THIRD ADIIYAYA. 77 
 
 2. Endowed with strength, since thou grantest tlic 
 prayers of the RIshis, let thy greatness, Indra, extend 
 to thine invoker : and as, fierce deity, thou liohlest 
 the thunderbolt in thy hand, then formidable by thy 
 exploits thou hast become invincible. 
 
 3. Since, Indra, by thy guidance, thou hast con- 
 ducted men, tliy zealous worshippers, over heaven 
 and earth,' thou art born to (bestow) great wealth 
 and strength, whence the presenter of offerings over- 
 comes him who offers them not. 
 
 4. Grant us, Indra, with these days, (wealth), for 
 unfriendly men approach : may the untruth which 
 the wise and sinless Varuna observes in us, (through 
 thy favour, Indra),'^ doubly disappear. 
 
 5. Let us glorify that opulent Indra, that he may 
 give us great and valuable riches, he who is the chief 
 protector of the pious rites of the worshipper : do you 
 ever cherish us witli blessings. 
 
 Sl^KTA XII. (XXIX.) 
 Deity and metre as before. 
 
 1 . This So?na is poured out, Indra, for thee : come, varga xiii. 
 
 ' Klin na rodaai nan ninetha : the verb is explained sanfja- 
 vinyasi , \\\o\i bringest together; divi prithivi/dm cha stotrin 
 pratislitJidpayasiy llioii establishest tlie worshippers in heaven 
 and in earth : no notice is taken of tlie particle na; but it can- 
 not well be the negative. 
 
 ■ Diritd avasdt : the verb is explained by vimoc/iana, loosing, 
 setting free; but there is no e\\)\unnt\on of dicitd or die idlid, 
 twofold: perhaps it may mean now and hereafter, or body and 
 mind, or word and deed. 
 
78 RIG-VEDA SANHItA. 
 
 lord of bay steeds, to that dwelling (where it is pre- 
 pared: drink of the plentifully- effused and grateful 
 libation) : give us, Magiiavan, when solicited for 
 them, riches. 
 
 2. Magnified hero, Indra, approving of the sacred 
 rite, come to us speedily with thy steeds : be exhila- 
 rated at this sacrifice : hear these our prayers. 
 
 3. What satisfaction is there to thee from our 
 hymns? when, Magiiavan, may we indeed present to 
 thee (oblations) ? I expatiate in all praises addressed 
 to thee : hear, Indra, these my invocations. 
 
 4. Friendly to man were those of the ancient Rishls 
 whose praises thou hast listened to ; therefore I re- 
 peatedly invoke thee, Maghavan : thou, Indra, art 
 well affected towards us as a parent. 
 
 5. Let us glorify that opulent Indra, that he may 
 give us vast and valuable riches, he who is the chief 
 protector of the religious rites of the Avorshippers : do 
 you ever cherish us with blessings. 
 
 ^<JKTA XIII. (XXX.) 
 Deity and metre as before. 
 
 varga XIV. 1 . Divine and powerful (Indra), come to us with thy 
 
 strength : be the augmenter of our riches : be to us, 
 king of men, wielder of the thunderbolt, for (a source 
 of) vigour, of great prowess, hero, of manhood. 
 
 2, Warriors invoke thee, worthy to be invoked, in 
 the variously clamorous (strife),^ for (the safety of 
 
 ' Vivdchi is explained vivid/ia vdcho yaamin prddhvrhhu- 
 
FIFTH ASIITAKA— THIRD ADHYXyA. 79 
 
 their) persons, and for the (long) enjoyment of the 
 sun :' thou art a fit leader over all men : humble our 
 enemies by the fatal (bolt). 
 
 3. When, Indiia, fortunate days arise, when tliou 
 advancest thine emblem in battles, the strong Agni, 
 the invoker of the gods, summoning the gods hither 
 for our benefit, sits down on the sacred grass. 
 
 4. We, divine Indra, who are thine, are they, hero, 
 who are praising thee and offering rich libations : grant 
 to (thy) pious (worshippers) an excellent abode : and 
 may they, prosperous, attain old age. 
 
 5. Let us glorify the opulent Indra, that he may 
 give us vast and valuable riches : he who is the chief 
 protector of the religious rites of the worshippers : do 
 you ever cherish us with blessings. 
 
 SdKTA XIV. (XXXI.) 
 
 The deity as before; the metre is Gdyatri, except in the tcntli, 
 eleventh, and twelfth stanzas, in which it is Virdj. 
 
 1. Sing, friends, an exhilarating hymn to Indra, VargaXV. 
 the lord of bay steeds, the drinker of the Soma.'^ 
 
 2. Repeat to the liberal Indra such brilliant praise 
 as other (men repeat) : let us offer it to him who is 
 afiluent in truth. 
 
 vnnti taxmin yuddhe, in that war or conil)nt in wliicli many 
 words are manifested: tlio non)inative Surd, heroes, gives 
 phiusihility to the interpretation. 
 
 ' Suryasya sdtun, chirahdhi, prdptyart/iam, for the sake of 
 liaving long life : Ayur atra surya vivahshitah^ tiiirya Iiere ex- 
 presses life. 
 
 - Sdma-Veda, i. 150. ii. 08. 
 
80 RIG-VEDA SANHITA. 
 
 3. Do thou, Tndra, be willing to give us food: be 
 willing, Satakratu, to give us cattle: be willing, 
 donor of dwellings, to give us gold.^ 
 
 4. Devoted to thee, showerer (of benefits), we 
 glorify thee : be cognisant, giver of dwellings, of this 
 our praise.^ 
 
 5. Indra, who art lord, subject us not to the re- 
 viler, to the abuser, to the withholder of offerings : 
 may my worship verily (find favour) wdtli thee.^ 
 
 6. Slayer of enemies, thou, Indra, art our armour, 
 vast and our preceder in battle : with thee for my 
 ally I defy (the foe). 
 
 Vargaxvi. 7. Thou verily art great; and heaven and earth 
 
 abounding with food, respect, Indra, thy strength. 
 
 8. May the praises of thine adorers, accompanying 
 thee (wherever thou goest), such as thou art, and 
 spreading around with radiance, reach thee. 
 
 9. The ascending libations proceed, Indra, to thee, 
 abiding in heaven, of goodly aspect : men bow in re- 
 verence before thee. 
 
 10. Bring (libations) to the great (Indra), the 
 giver of great ( wealth ) : offer praise to the wise 
 Indra : fulfiller (of the desires) of men, come to the 
 people offering many (oblations).^ 
 
 ' Sama-Veda, ii. 67. 
 
 ^ Sdma-Veda, i. 132. 
 
 ' Twe api kratur mama, in thee even my act, means, says 
 Sdyana, a.wiadiyam stotram bhavachcJiitte pravisatu, may 
 my i)raise enter into thy heart. 
 
 * Sdma-Veda, i. 328; ri. 1143. 
 
FIFTU ASniAKA — TIIIKD ADIIyIya. 81 
 
 1 1 . Tlie sages engender sacred praise and (sacri- 
 ficial) food for the wide-pervading, miglity Indra : 
 the prudent impede not his functions.^ 
 
 12. Praises ti'uly enable the universal monarch, 
 Indra, whose wrath is irresistiljle, to overcome (his 
 foes) : urge thy kinsmen, (worshipper, to glorify) the 
 lord of bay steeds.^ 
 
 S6kta XV. (XXXII.) 
 
 The deity is as before, Indra ; the Ilishi is Sakti, the son of 
 Vasishtha, until his death, when Vasishtha takes up the 
 hymn and finishes it ; the metre of the odd verses is Brihati, 
 that of the even, Satobrihati, except in the third, in wliich it 
 is Vh-dj of two pddas: several of the stanzas of this hymn, 
 recitetl at the mid-day sacrifice on the twenty-fourrii day of 
 the Agnishfoma ceremony, are called Pragdthas. 
 
 1. Let not, Indra, (other) worshippers detain thee Vargaxvii. 
 far from us : come from whatever distance to our 
 assembly : present at this ceremony, hear our (pray- 
 ers).^ 
 
 2. When the libation is effused for thee, these 
 offerers of sacrifice swarm like flies round honey : the 
 pious praisers, desiring riches, fix their hope upon 
 Indra, like a foot upon a chariot.* 
 
 3. Desirous of riches, I call upon the benevolent 
 wielder of the thunderbolt, as a son upon a father. 
 
 4. These Soma juices, mixed with curds, are 
 
 > Sdma-Vcdn, ii. 1144. 
 ■•' Ibid. II. 1145. 
 3 Ibid. I. :J84 ; II. 102o. 
 * Ibid. II. 1026. 
 
 VOL. IV. G 
 
82 RIG-VEDA SANHItA. 
 
 poured out to Indra : come, wielder of the thunder- 
 bolt, with thy horses to our dwelling, to drink there 
 for (thine) exhilaration.^ 
 
 5. May Indra, whose ear is ready to hear, listen to 
 the suppliant for riches, and never disappoint our 
 prayers : he who is the giver of hundreds and thou- 
 sands : may no one ever hinder him when willing to 
 give. 
 Varga XVIII. 6. Slayer of Vritra, the hero who offers saciifices 
 to thee, who eagerly approaches thee (Avith praises), 
 he, (protected) by Indra, is unresisted (by any one), 
 and is honoured by men. 
 
 7. Be a defence, Maghavan, to the wealthy (offer- 
 ers of oblations), for thou art the discomfiter of (our) 
 adversaries : may we divide the spoil of the enemy 
 slain by thee : do thou, who art indestructible, bring 
 it to our dwelling. 
 
 8. Pour out the libation to Indra, the thunderer, 
 the drinker of the So?na : prepare the baked (cakes) 
 to satisfy him: do (what is agreeable to him), for he 
 bestows happiness on (the worshipper) who pleases 
 him.'^ 
 
 9. Offerers of the libation, do not hesitate: be ac- 
 tive : sacrifice to the mighty benefactor for the sake 
 of riches : the assiduous worshipper conquers (his 
 enemies), dwells in a habitation, and prospers: the 
 gods favour not the imperfect rite.^ 
 
 ' Sdma-Veda, i. 293. 
 
 ^ Ihid. I. 285. 
 
 ^ Na devdsah haratnavc: karatnuh is explained hulsUa 
 
FIFTU ASllTAKA — TUIKD ADIIYAYA. 83 
 
 10. No one overturns, no one arrests, the chariot 
 of the liberal sacriticer : he, of whom Indra is the pro- 
 tector, of whom the Maruts (are the defenders), will 
 walk in pastures filled with cattle. 
 
 11. Let the man of whom thou, Indra, art the pro- Vargaxix. 
 tector, invigorating (thee with praise), enjoy (abun- 
 dant) food : be ^ the preserver, hero, of our chariots, 
 
 (the preserver) of our people. 
 
 12. Verily (Indra's) share (of the Soma) exceeds 
 (that of other deities) like the wealth of the victo- 
 rious : enemies overcome not liim, who is tlie lord of 
 bay steeds, who gives strength to the offerer of the 
 libation. 
 
 13. Address (to Indra), amongst the gods, the 
 ample, well-uttered, and graceful prayer : many bonds 
 entangle not him who, by his devotion, abides in 
 Indra. 
 
 14. What mortal, Indra, injures him who has thee 
 for his support? he who offers thee (sacrificial) food, 
 Maghavan, with faith, he obtains food on the day of 
 the libation.^ 
 
 15. Animate (those men) for the destruction of 
 their foes, who offer treasures which are dear to thee. 
 
 A;vyrt, bad or defective act of religion : the scholiast seems to 
 render it, men do not become gods by such means, devd na 
 hhavanti. 
 
 ' Bodhi aintd : the scholiast makes hodhi the second person 
 singular imperative of bhii, for bhava, b being substituted for 
 
 bh. 
 
 * Pdryc divi vdji vdjam sis/tdsaii, sautjje ahani sa havish- 
 mdn annam aerate is the explanation of Sdi/ana. 
 
 G 2 
 
84 RIG-VEDA SANHITi.. 
 
 the abounder in wealth : may we, lord of bay steeds, 
 along with (thy) Avorshippers, pass over all difficul- 
 ties by thy guidance. 
 
 16. Thine, Indra, is the vast valuable wealth: 
 thou cherishest the middling: thou rulest over all 
 that which is the most precious : no one opposes thee 
 in (the recovering of the) cattle.^ 
 
 17. Thou art celebrated as the giver of wealth to 
 all, even where battles occur :^ all the people of the 
 earth, desirous of protection, solicit of thee, the in- 
 voked of many. 
 
 18. If I were lord of as much (affluence) as thou 
 art, Indra, then might I support (thy) worshippers, 
 dispenser of wealth, and not squander it upon wicked- 
 ness.^ 
 
 19. May I daily distribute wealth to the venerable 
 wherever abiding : no other, Maghavan, than thou is 
 to be sought by us : (no other is to us) a most excellent 
 protector.^ 
 
 20. The prompt offerer (of praise), with solemn 
 rites combined, acquires food : I bend down with ado- 
 ration to you, Indra, the invoked of many, as a car- 
 
 ' Na Jiish tied goshu vrinvate: the scholiast explains it, 
 goshu nirmitteshu he api twum na vdrayanti, none resist or 
 oppose thee on account of the cows. 
 
 ^ Dhanadd asl sruto ye im hhuvantyajayah : the scholiast 
 explains the last, ye ete djayo yuddkdni hhavanti teshu api 
 dhanaddh srutosL 
 
 3 Sdma-Veda, i. 310; ii. 1146. 
 
 * Ibid. II. 1147. 
 
FIFTH ASUTAKA — THIRD ADIIYAYA. 85 
 
 penter bends the wooden circumference of tlie 
 wheel.* 
 
 21. A man acquires not wealth hy unbecoming Varjra xxi. 
 praise : aflluence devolves not upon one obstructing 
 (sacrifice) : in thee, jMagiiavan, is the power whereby 
 bounty (may be shown) to such as I am on the day of 
 
 the libation.^ 
 
 22. We glorify thee, hero, (Indra), the lord of all 
 moveable and stationary things, the beholder of the 
 universe, (with ladles filled with Soma),^ like (the 
 udders of) unmilked kine.'* 
 
 23. No other such as thou art, celestial or ter- 
 restrial, has been or Avill be born : desirous of horses, 
 of food, of cattle, affluent Indra, we invoke thee. 
 
 24. Elder Indra, bring that (wealth to me), being 
 the junior, for, Maghavan, thou hast from the begin- 
 ning been possessed of infinite treasure, and art to be 
 adored at repeated sacrifices.* 
 
 25. Drive away, Maghavan, our enemies: render 
 
 ' Sdma-Veda, 1.238; ii. 217. 
 
 2 Ibid. II. 218. 
 
 3 Ibid. I. 233; II. 30. Yajur-Veda, 27. 35. 
 
 * Adiigdhd iva dhenava occurs in the first line, and il/fl//»- 
 dhara, Yajush 27. 36, (■xi)luins it, we praise thee as unmilked 
 kine praise tlieir calves, which is not very intelligible ; in order 
 to make sense of it, Sdi/ana inserts, the fullness of the ladles, 
 yathd dhcnavah hsliirapiirnndfiastirenn rartnnte tad rat soma- 
 pnrnachnmnstweua vnrfamdnd nn/am b/irlsam abJiisliturymh, as 
 the cows remain with the state of the udders being: full of milk, 
 so we, abiding with the state of the ladle full of Sotyia, glorify 
 
 thee. 
 
 « Sdma-Veda, ii. 31 ; raju, -Veda, 27. 36. 
 
86 RIG-VEDA SANHItA. 
 
 riches easy of acquisition : l3e our preserver in war : 
 be the augmenter of (the prosperity) of (thy) 
 friends.* 
 
 26. Bring to us, Indra, wisdom, as a father (gives 
 knowledge) to his sons : bestow wealth upon us on 
 this occasion, thou the invoked of many, so that we, 
 living at the solemnity,^ may (long) enjoy the light 
 (of existence). 
 
 27. Let no unknown, wicked, malevolent, malignant 
 (enemies) overpower us : may we, protected by thee, 
 cross over many waters.^ 
 
 St^^KTA XVI. (XXXIII.) 
 
 The divinities of the first nine verses are the sons of Vasishtha, 
 and he is, as usual, the Mishi: in the last six he is considered 
 to be the deity, and his sons the Rishis; the metre is 
 Trishtuhh. 
 
 VargaXXii. 1. The white-complexioned accomplishers of holy 
 ceremonies,^ wearing the lock of hair on the right 
 side,^ have afforded me delight, when, rising up, I call 
 
 > Sdma-Veda, i. 309. 
 
 2 Ibid. 1-259; 11.806. 
 
 ' Ibid. II. 807. This, although in some places rather ob- 
 scure, is upon the whole intelligible enough, and seems to be a 
 popular Siihia ; thirteen of the stanzas have been adopted into 
 the Sdma-Veda^ some of them twice over. 
 
 * The text has Sivifi/anchah, which Sdyana explains 
 ^wetavarndh, white-coloured : it is a curious epithet as applied 
 to the Vasisht/ias. 
 
 ^ Dakshinatas kaparddh : haparda is the chudd or single 
 lock of hair left on the top of the head at tonsure, which, ac- 
 
FIFTH ASIITAKA — THIRD ADHYAYA. 87 
 
 the leaders (of rites) to the sacred grass : the Fa- 
 sishthas, (my sons), slioiild never be far from me. 
 
 2. Disgracing (PXsadyumna), they l)roug]it from 
 afiir the fierce Indra, when drinking the ladle of 
 Soma at his sacrifice, to (receive) the libation (of 
 SudAs):^ Indra hastened from the effused So?na of 
 Pasadyumna, the son of Vayata, to the Vasishthas. 
 
 3. In the same manner was he, (Sudas), enabled by 
 them easily to cross the Slndhu river : in the same 
 manner, through them he easily slew his foe •? so in 
 like manner, Vasishthas^ through your prayers, did 
 Indra defend SudIs in the war with the ten kings.^ 
 
 4. By your jirayers, leaders (of rites), is effected 
 the gratification of your progenitors :* I have set in 
 motion the axle (of the chariot) :^ be not you inert, 
 
 cording to the scholiast, it is cliaracteristic of the Vasishthas to 
 wear on the right of the crown of the hem] , dakshine siraso 
 bhdge. 
 
 ' This is explained by a legend which relates, that when the 
 sons of Vasishtha had undertaken a Soma sacrifice to Indra on 
 behalf of Sudds, they found that he was present at a similar so- 
 lemnity instituted by the Raja Pasadyumna, the son of 
 Vayata, on which they abused the Raja, broke oft' his sacri- 
 fice, and, by their mantras, compelled Indra to come to that 
 of their patrons. 
 
 ^ Shedam jagluina : Bheda may be a proper name. 
 
 ' Ddsardjne is e\\i\vLinc(\. Dasabhi rujahhih saha yuddhe: 
 the same war is subsequently alluded to: see Suhta 83 of this 
 Mandala. 
 
 ■* Pitrhidm, in the gen. plur., may be used only honorifically, 
 implying father, i.e. Vasishtha. 
 
 * Aksham avyayam, the scholiast interprets rathasya 
 ohsliam avyaydmi, chalaydmi, I cause to move the axle of the 
 
88 RIG-VEDA SANHITA. 
 
 for by your sacred metres, Vasishtjias^ (chaunted) 
 with a loud voice, you sustain vigour in Indra. 
 
 5. Suffering from thirst, sohciting (rain), sup- 
 ported (by tlie Tritsits) in the war with the ten 
 Rajas, (the Vasishthas) made Indra radiant as the 
 sun : Indra heard (the praises) of Vasishtha glori- 
 fying him, and bestowed a spacious region on the 
 Tritsus. 
 Varga XXIII. 6. The BJiaratas, inferior (to their foes), were 
 shorn (of their possessions), like the staves for driving 
 cattle, (stripped of their leaves and branches) : but 
 Vasishtha became their family priest, and the people 
 of the Tritsus prospered.^ 
 
 7. Three shed moisture^ upon the regions, three 
 are their glorious progeny, of which the chief is night: 
 three communicators of warmth accompany the dawn : 
 verily the Vasishthas understand all these. 
 
 8. The glory of these Vasishthas is like the splen- 
 
 ear, ascribing the words to Vasishtha, as announcing his inten- 
 tion to return to his hermitage. 
 
 ' The Tritsus ^YQ the same ^?, ihe Bhdratas: accordinfr to 
 tlie Mahahhdrata, Samvarana, the son of R'lhsha, the fourth 
 in descent from Hharata, tlie son of Dushyanta^ was driven 
 from his kingdom by the Pdnchdlas, and obHged to take refuge 
 with his tribe amongst the thickets on the SindJiu until Va- 
 sishtha came to them, and consented to be the Raja's Piirohit, 
 when they recovered their territory. 
 
 '^ Say ana quotes 8dtydyana for the explanation of this verse : 
 the three who send rain on the three recjions of earth, mid-air, 
 and heaven, are A(jni, Vdyu, and Adityn, and they also diffuse 
 warmth : their offspring are the Vasus, the Mudras, the Adi- 
 tyaSf the latter of whom are the same \\\{\i jyotish, light. 
 
FIFTH ASHTAKA — THIRD ADDyAyA. 89 
 
 dour of the sun : tlieir greatness as profound as (the 
 depth of) the ocean : your praise, Vasishthas, has the 
 velocity of the Avind : by no other can it be sur- 
 passed. 
 
 9. Bv the wisdom seated in tlie heart the Vaslshthas 
 traverse the hidden thousand-branched world,^ and 
 tlie Apsarasas sit down, wearing the vesture spread 
 out by Yama.- 
 
 ' Niiiyam mhasravalsrim ahhisancharanti , they completely 
 go over the hidden, tirohitam, or dinjitd/tam, ignorant, 
 sahoi^ra valsa7n, thousand-l)rancliC'(l, that is, t^ansth^am , the re- 
 volvinfj world of various livinp; beings, or the succession of 
 many births ; an allusion is intended, the scholiast appears to 
 intimate, to the repeated births of Fa sisht/i a; the plural here 
 l)eing put for the singular, he having been first one of the Pra- 
 jdpatis, or mind-born sons of Brnhmd, and, secondly, one of 
 the sons of Urvasi ; or it may perhaps intend, by the expression 
 hridnyasya praketalh prajndnai/i, internal convictions or know- 
 led'j;e, to imply the detachment of I'a/isht ha or his sons from 
 the world. 
 
 2 Ymnena tatarn paridhim vayanto apsaram vpasedur va- 
 ."j/.s7«(/<rt/i is somewhat dark: vrtsi.shthdk has no business in this 
 j)art of the construction, and must be connected with the first 
 word in the vei-se, ie, te vaxixhtjtdh, thoxe Vasishthas, or that 
 ras'tshtha : yamena is explained sarraniyantrd, by the rcstrainer 
 or regulator of all : hdrandtmand, identical with cause, that is, 
 by acts, as the causes of vital condition : the garb paridhim, 
 rastram, spread, tatam, by him, is the revolution of life and 
 death : janmddipravdhnh, wcavinj;, vayantaJi, as the masc. 
 plural, should agree with vaaiidithdh, but Sdyana connects it 
 with aparasdsah, the nymphs, or, more properly, the nymph 
 Urvasii, who sat down or a])proached in the capacity of a 
 moxhcr,} ananitirenn, wcarin>i that vesture which he was destined 
 by former acts to wear : the general purport is not doubtful, but 
 it is obscurely expressed. 
 
90 RIG-VEDA SANHITA. 
 
 10. When JNIitija and Varuna beheld thee, Ya- 
 SISHTHA, quitting tlie lustre of the lightning (for a 
 different form), then one of thy births (took place), in- 
 asmuch as Agastya bore thee from thy (former) 
 abode, ^ 
 Vargaxxiv. H. Verily, Vasishtha, thou art the son of Mitra 
 and Varuna, born, Brahman^ of the will of Urvasi,''^ 
 after the seminal effusion : all the gods have sustained 
 thee, (endowed) with celestial and vaidik vigour in 
 the lake.' 
 
 ^ Agastyo yat twd visa djahhdra is interpreted yadd purvd- 
 vasthdndt twdm djahdra, when Agastya took thee from the 
 former condition, the only interpretation of which is mitrdva- 
 rimdv-dvdm janayishydva, we two, Mitra and Varuna, will 
 beget ; or dvdhhydm ayam jayeta iti samakalpatdm, the two 
 divinities determined this Fas?Wi(/ta shall be begotten bvus; 
 but what Agastya has to do with this is left unexplained. 
 
 ^ The Pauranik version, which here appears to be of Vaidik 
 origin, is well known : according to the scholiast, (Jrvasl, on 
 seeing the birth of the Rishi, said to herself, let this be my 
 son. 
 
 ^ Brahmund daivyena, according to the scholiast, requires 
 the addition of yuhtam, joined with, as the epithet of twdm, 
 devasamhandhind vedardsindhamhhuvd yuktam : Pvshkara 
 may mean the himhha, or pitcher, used at sacrifice, or the 
 vasativara, the pool of water prepared for the same ; but 
 Sdyana proceeds with a legend which seems intended to attach 
 its usual sense to pnshkara, the vessel running over, some of its 
 contents fell upon the earth, and from them Vasishtha was 
 born : Agastya was born of those in the vessel : the overflowing 
 fluid being collected together, Vasishtha remained in the lake, 
 tato ajxvi grihyamdndsu vasishthah pushhare sthitah : Piishhara 
 is also the name of the lake in Ajmer ; but, according to the 
 Padtna Purana, it was the site of the hermitage of Agastyo., 
 not of Vasishtha : Srishti Khanda, c. 22. 
 
FIFTH ASIITAKA — THIRD ADIIYAYA 91 
 
 12. He, the sage, cognisant of botli worlds, was 
 the donor of thousands : lie was verily donation : 
 wearing the vesture spread by Yama, Vasishtha was 
 born of the Apsaras. 
 
 13. Consecrated for the saci'ifice,^ propitiated by 
 praises, they, Mitra and Varuna, poured a common 
 effusioii into the water-jar, from the midst of which 
 Mana^ uprose, and from which also, they say, Va- 
 sishtha was born. 
 
 14. Pratrits,^ Agastya comes to you ; welcome him 
 with devoted minds, and he in the foremost station'* 
 directs the reciter of the prayer, the chaunter of the 
 hymn, the grinder of the stone, and repeats (what is 
 to be repeated). 
 
 ' Sat7'e jdtau is explained ydge dikshitau, prepared by pre 
 liminary purifications for the ceremony. 
 
 "^ Mdna is said to be a name of Ar/nsh/o, with reference to 
 liis being of the ???ea.'!?/re of a span at his birth: as by the text 
 ndiydya tato Agastyah samydmdtro mahltapuh, inanena sam- 
 milo yasmdd many a Ihochyate, thence arose the great ascetic 
 AgaMya of the measure of a span, as measured by a measure, 
 {mdna) ; he is thence called upon earth Mdnya : Agastya is 
 not reckoned amongst the Prajdpatis: according to one 
 legend he was, in a preceding birth, the son of Piihisfya ; but 
 he is evidently the creation of a later date than Vasisht/ia '.tud 
 the other primary Illxhiji, although of great and early celebrity, 
 as recorded in both the Tidmdyuna and Malidbhdrata. 
 
 ' The same as the Trifsux. 
 
 ■• Agre, in front, i. e. as their Purohit. 
 
92 RIG-VEDA SANHITi. 
 
 ANUVAKA III. 
 
 Sl^KTA T. (XXXIV.) 
 
 The divinities are the Viswadevas ; the Riski, as usual, Va- 
 siSHTHA ; the metre of the first twenty-one stanzas is Virdj 
 of one hemistich only ; that of the last four stanzas is 
 Trishtuhh. 
 
 varga XXV. 1. May pure and divine praise proceed from us 
 (to the gods) like a swift, well-constructed chariot. 
 
 2. The floAving waters liave known the origin of 
 earth and heaven:^ may they now hear (our praises). 
 
 3. The vast waters offer nourishment to Indra: 
 fierce warriors, (combating) with foes, glorify him. 
 
 4. Yoke for him the horses of his chariot, for 
 Indra is the wielder of the thunderbolt, the golden- 
 armed. 
 
 5. Proceed to the sacrifice like one who goes along 
 the road ; proceed of your OAvn accord. 
 
 6. Go of your own accord to battle: celebrate the 
 signiticant and expiatory sacrifice for (the good of) 
 mankind. 
 
 7. From the force of this (sacrifice) the sun rises : 
 it sustains the burthen (of the w^orld) as (earth) sup- 
 ports many (beings). 
 
 8. I invoke the gods, Agni, propitiating them by 
 an inoffensive rite, I celebrate a pious act.^ 
 
 ' An allusion perhaps to the subsequently received cosmogony, 
 as in Blanu, that watei- was the first of created things. 
 
 '^ Aydtuh sddhan-ritena, the scholiast puts aydtiih into the 
 
FIFTH ASniAKA — THIRD ADUyAyA. 03 
 
 9. OfTer, (worshippers), your lieavcnly worship : 
 earnestly address your praises to the gods. 
 
 10. Tlie fierce Varuna, the thousand-eyed, con- 
 teniphites the Avater of these rivers. 
 
 11. He is the king of kings: the beauty of the Vargaxxvi. 
 rivers : his all-pervading strength is irresistible. 
 
 12. Protect us, gods, among all people: render 
 extinct the caluniny of the malevolent. 
 
 13. ]\ray the blazing (weapons) of foes pass by in- 
 nocuous: separate, (gods), universally (from us) the 
 sin of our bodies. 
 
 14. May Agni, the feeder on oblations, propitiated 
 by our homage, protect us : to him has our praise 
 been addressed. 
 
 15. Glorify along with the gods our friend, the 
 grandson of the waters : may he be propitious to us. 
 
 16. I glorify with hymns the disperser of the clouds 
 in the firmament •} the water-born, sitting amongst 
 the waters of the rivers. 
 
 17. Let not Ahirbudhnya be disposed to work us 
 
 instrumental case, aydtund, and makes it tlie epithet of rlfena, 
 ahinsahcna, yujnenu, intending perhaps one without animal 
 victims: if taken as it stands, as the gen. oi Aydtri, the mean- 
 ing would be much the same, by the rite of one not sacrificing 
 victims. 
 
 ' Aliim grhihhe hudhne, dividing two words usually put to- 
 gether, Ahirhudhna : Sdijaija exphiins the former, mcghdndiii 
 dhnntdram, the latter, upon the authority of Yd.'iha, the firma- 
 ment, or the reoion in which the waters or rains are bound or 
 detained, haddhd asmin dhr'itd dpa ite vyHtjnitteh: Nir.x.4:-i: 
 in the next stanza the words are reunited as a name of Agni . 
 
94 RIG-VEDA SANHITA. 
 
 harm : let not the sacrifice of the worshipper be dis- 
 regarded. 
 
 18. May (the gods) bestow food upon our people: 
 let foes contending for our riches perish. 
 
 19. Leaders of great armies, by the power of these^ 
 (divinities), consume their foes, as the sun (scorches) 
 the regions. 
 
 20. When the wives (of the gods)^ come before us, 
 may the dextrous Twashtri grant us male pro- 
 geny. 
 
 Vargaxxvii. 21. May Twashtri be propitiated by this our 
 praise : may he who is of comprehensive understand- 
 ing be inclined to give us wealth. 
 
 22. May they who are the givers of gifts bestow 
 upon us the treasures (we desire) : may Rodasi and 
 
 Varundm hear (our supplications) : may the generous 
 Twashtri, together with these (our) protectresses, be 
 our sure refuge : may he give us riches. 
 
 23. May the mountains, the waters, the liberal^ 
 (wives of the gods), the plants, also the heaven and 
 the earth, consentient with the forest lords and both 
 the heaven and earth, preserve for us those (coveted) 
 riches. 
 
 24. Let the vast heaven and earth consent : let the 
 
 ^ Eshdm, of these : the scholiast supplies either devdndm or 
 3Iarutdm, of these Muruts. 
 
 ^ The addition of tlie comment, devandm, seems somewhat 
 superfluous : human wives would have been more in keeping 
 with the prayer. 
 
 ^ The wives of the gods, according to Sdyana. 
 
FIFTH ASUTAKA — THIRD ADHYAYA. 95 
 
 brilliant Varuna, of whom Indra is the friend, con- 
 sent : let all the victorious Mariits consent that we 
 may be a receptacle for the retention of riches. 
 
 25. May Indra, Varuna, Mitra, Agni, the waters, 
 the herbs, the trees, be pleased by our (praise) : may 
 we, (reclining) on the lap of the Maruts^ enjoy feli- 
 city: and do you ever cherish us with blessings.* 
 
 S6kta II. (XXXV.) 
 The deities as before ; the metre is Trhhtubh. 
 
 1. :May Indra and Agni be (with us) with their ^^"^f^^ 
 protections for our happiness -? may Indra and Va- 
 runa, to whom oblations are offered, (be with us) for 
 
 our happiness : may Indra and Soma be (with us) 
 for our happiness, our prosperity, our good : may 
 Indra and Pusuan be (with us) in battle for our 
 triumph.^ 
 
 2. May Bhaga (promote) our happiness : may 
 Sansa* be our happiness: may Purandui ^ be (with 
 us for) our happiness : may riches be (a source of) 
 happiness : may the benediction of the true and vir- 
 
 ' The burthen of many previous Siihtas. 
 
 ^ The construction of the leading phrase tlirough thirteen 
 stanzas is the same, sam na hhnvatam, sometimes sliglitly 
 varied, hterally, may they two be our liaj)pinoss : the com- 
 mentator explains xnm by sdntyni, for our peace or hap})iness ; 
 but the bolder expression is jjiohabiy tlie more correct. 
 
 3 Yanir-Veda,m. 11. 
 
 * For Nardsanm. 
 
 ^ The possessor of much intelligence: see vol. iii. -JO'i. 
 
96 RIG-VEDA SANIIITA. 
 
 tuous yield us happiness : may the variously-mani- 
 fested Aryaman be (with us) for our felicity. 
 
 3. May the creator be to us for happiness : may the 
 discriminator (between virtue and vice, Varuna), be 
 (with us) for our happiness : may the wide earth (con- 
 tribute) with sustenance to our happiness : may the 
 vast heaven and earth be (to us for) happiness : may 
 the mountains (yield) us happiness: may our pious 
 invocations of the gods secure us happiness. 
 
 4. May Agni, whose countenance is light, be (with 
 us) for our happiness : may Mitra and Varuna, may 
 the AswiNS be (present) for our felicity : may the 
 virtuous be (promotive of) our happiness: may the 
 restless wind blow for our happiness. 
 
 5. May heaven and earth, the first invoked, (pro- 
 mote) our happiness : may the firmament be happi- 
 ness to our view : may the herbs, the trees, (yield) us 
 happiness : may the victorious lord of the world, 
 (Indra), be (favourable to) our felicity. 
 
 Vargaxxix. 6. May the divine (Indra), with the Vasus, gYant 
 us happiness : may the justly-praised Varuna, with 
 the Adityas^ be (friendly to) our happiness : may the 
 grief- assuaging Rudra, with the Rudras^ be (for) our 
 happiness : may Twashtri, with the wives of the gods, 
 be (with us) for our happiness, and hear us at this 
 solemnity. 
 
 7. May the Soma be (offered for) our happiness : 
 may the prayer be (uttered for) our happiness : may 
 the stones (grind the Soma), the sacrifice be (so- 
 lemnized for) our happiness: may the measured 
 
FIFTH ASIITAKA— THIRD ADHYAYA. 97 
 
 leiigtlis of the sacrificiul posts be (conducive to) our 
 felicity : may the sacred grass be (strewn) for our 
 liappiness: may the altar be (raised ibr) our happi- 
 ness. 
 
 8. May the wide-seeing sun rise (for) our happiness : 
 may the four quarters of the horizon (exist for) our 
 felicity : may the fii'm-set mountains be (for) our 
 happiness : may the rivers, may the waters, be (dif- 
 fused) for our happiness. 
 
 9. ^lay Aditi, Avitli holy observances, be (for) our 
 happiness: may the glorified Maruts be (friendly to) 
 our felicity; may Vishnu, may Pushan, be (pro- 
 moters of) our happiness : may the firmament be pro- 
 })itious to us : may Vayu (blow for) our happiness. 
 
 10. ^lay the divine preserving Savitri be (radiant 
 for) our happiness : may the opening dawns (break 
 for) our happiness : may Parjanya be (the granter of 
 happiness) to our posterity : may Sambhu,^ the lord of 
 strength, be (the conferrer of) happiness upon us. 
 
 1 1 . May the divine universal gods be (fiivourable) 
 to our felicity ; may Saraswati, with holy rites, be 
 hajipiness : may those who assist at sacrifices, those 
 who are liberal of gifts, be (conducive to) our happi- 
 ness : may celestial, terrestrial, and aquatic things be 
 (subservient to) our happiness. 
 
 12. ]\ray the lords of truth be (propitious to) our 
 
 ' Samhhu is lierc said to imply suh/iasi/a hhdvnyiiri, the 
 causer of the condition of pleasure: it is ordinarily a name of 
 Siva. 
 
98 RIG-VEDA SANIIITA. 
 
 happiness : may horses, may cattle, (contribute to) 
 our happiness : may the virtuous, the dexterous 
 RiBHUS, be to us (for) felicity : may the Progenitors 
 be (promoters of) our happiness at the seasons of 
 worship. 
 
 13. May the divine Aja-ekapad be (favourable to) 
 our happiness: may Ahirbudhnya, may the firma- 
 ment be (promotive of) our happiness : may the 
 grandson of the waters, the protector, be (the securer 
 of) our felicity : may Prisni, of whom the gods are 
 the guardians, be to us (a granter of) happiness. 
 
 14. May the Adityas, the Rudras, the Vasus, be 
 gratified by this new and now repeated praise : may 
 celestial and terrestrial (beings), the progeny of the 
 cow, (Prisni), and those who were entitled to wor- 
 ship, hear our (invocations). 
 
 15. May those who are the most adorable of the 
 adorable divinities, those who were the adored of 
 Manu, those who are immortal, the observers of truth, 
 bestow upon us this day (a son) of widely-spread re- 
 nown : and do you ever cherish us with blessings.^ 
 
 ADHYAYA IV. 
 ANUVAKA III. Continued. 
 
 St^JKTA III. (XXXVI.) 
 
 The deities are the Viswadev^^s; the metre is Trislituhh. 
 Varga I. 1. Let the prayer proceed from the hall of tlie 
 
 ' It is said that this Suhta is to be inaudibly recited at a 
 solemnity called the Mahdndmni. 
 
FIFTH ASIITAKA — FOIUTII ADHYAYA U!) 
 
 Siicrifice, for Surya with liis ruys lets loose the waters : 
 the spacious earth spreads (studded) wath mountains, 
 and Agni blazes on tlie extensive plains.^ 
 
 2. Powerful Mitra and Varuna, to you I offer this 
 new praise as if it were (sacrificial) food : one of you, 
 (Varuna), tlie invincible lord, is the guide to the 
 path (of virtue) ; ]\riTRA, when praised, animates men 
 to exertion.'^ 
 
 3. The, movements of the restless wind sport 
 around : the milk-yielding kii^e are in good condition : 
 the showerer generated in the dwelling of the mighty 
 sun has cried aloud in that his place of abiding, (the 
 firmament).^ 
 
 4. Hero, Indra, (come to the sacrifice of the man) 
 who, l)y his adoration, has harnessed (to thy car) 
 these thy favourite, graceful, and vigorous horses : 
 may I bring hither Aryaman, the doer of good deeds, 
 who baffles the wrath of the malevolent. 
 
 5. Let the offerers of adoration, engaging (in pious 
 acts), worship (Eudra) in their own hall of sacrifice, 
 (solicitous) of his friendship: praised by the leaders 
 (of rites), he lavishes food (upon them): this most 
 acceptable adoration is addressed to liuoRA. 
 
 ' Prithu pratiham adliycdhe aynih ; piatihani is said to be 
 prithivi/d avayaram, a portion or member of the earth. 
 
 ^ Janam cha mitro yatati hruvdnah: the phrase has oc- 
 curred before : see vol. iii. p. 104. 
 
 ^ Arhikradad vrishahhah sasniln udhan, rendered, as in tlie 
 text, Par'}anya has cried in fb;it firmament, tasmin nntarihxhe 
 (irhihrndnt. 
 
 w 2 
 
100 RIG- VEDA SANHITA. 
 
 Vargaii. 6. May llie seventh (stream), Saraswatf^ tlie 
 
 mother of the SincUm^ and those rivers that How 
 copious and fertilizing, bestowing abundance of food, 
 and nourishing (the people) by their Avaters, come at 
 once together. 
 
 7. May these joyous and swift-going Maruts pro- 
 tect our sacrifice and our offspring : let not the im- 
 perishable goddess of speech, deserting us, speak 
 (kindly) to our (adversaries) :^ and may both (she 
 and the Maruts) associated augment our riches. 
 
 8. Invoke, (worshippers), the unresisting earth, and 
 the adorable hero, Pushan : (invoke) Bitaga, the pro- 
 tector of this our sacrifice, and Vaja, the sustainer of 
 old, the liberal of gifts to our solemnity. 
 
 9. J\Iay this praise come, Maruts, before you: 
 (may it come) before Vishnu, the guardian of the 
 embryo, with his protecting faculties: may they both 
 bestow upon (me), their adorer, progeny and food; 
 and do you ever clierish us with blessings. 
 
 Sl^KTA IV. (XXXVII.) 
 
 Deities and metre as before. 
 Varga III. • 1. Vajas, posscssors of energy, let your capacions. 
 
 ' SindliU mdtri may mean, according lo the scholiast, apdm 
 mdtrihhutd, being the mother of the waters. 
 
 '■' Md nah ]>arihhi/ad ahnhard tharanii is explained by 
 Sdynna, aki<hard vydptd, charanti vdgdevatd, asmdn pari- 
 tyuhtvd asmad vyatiriktd md drdhshit, let not the diffusive 
 deity of speech, liaving abandoned us, look upon our oppo- 
 nents. 
 
FIFTH ASHTAKA — FOURTU ADIIYAYA. lUl 
 
 commenda])le, and unobstructed chariot bi-iiig you 
 (hither) : be satiated, luuRlsonie-chiiuied, witli tlic 
 copious triply-combined libations ^ (poured out) for 
 your exhilaration at our sacrifices. 
 
 2. For you, Kibhuksiiins, beholders of heaven, pre- 
 serve unmolested the precious (treasure) for us who 
 are affluent (in sacrificial offerings) : do you, wlio are 
 possessed of strength, driidc fully at (our) solemnities, 
 and Avith (favourable) minds bestow upon us riches. 
 
 3. Thou, Magiiavan, hast determined Avhat is to be 
 given in the apportionment of much or of littlewealth, 
 for both thy hands are full of treasure, and thy sin- 
 cere (promises) of riches do not restrain them. 
 
 4. Do thou, Indra, avIio art Ribiiukshin, and of 
 especial renown, who, like food, art the fulfiller (of 
 wants), come to the dwelling of the worshipper : lord 
 of bay horses, may we, Vasishthas, be to-day the 
 donors (of the offerings) to thee, the celebrators of thy 
 
 praise. 
 
 5. Lord of bay horses, thou art the giver of 
 descending (wealth) to the donor (of the oblation), by 
 whose sacred rites thou art magnified : when may est 
 thou bestow upon us riches : when may we be secure 
 by thy appropriate protections. 
 
 6. AVlien, Lndua, wdt thou appreciate our praise : Vargaiv 
 at present thou establishest us (thine) adorers in our 
 dwelling:- let thy swift horse, (intlucnccd) by our 
 
 ' Triprishthaih somaih, with Soma juices mixed -with milk, 
 ourcl-j, and meal. 
 
 ' ]'ds(ii/tis/ra I'cdliOf'ds tnam nah i< explained asmdn 
 
102 RIG-VEDA SANIIITX. 
 
 protracted soleiiiiiity, convey to our abode riches, 
 male offspring, and food. 
 
 7. Indra, the upholder of the three regions,^ whom 
 the divine NiRRlTl^ acknowledges as ruler, whom 
 abundant years pass over, whom mortals detain from 
 his own abode, approaches to (recruit) his decaying 
 strength. 
 
 8. May riches worthy of laudation come, Savitrt, 
 to us ; riches that are in the bestowal of Parvata : 
 may the heavenly protector (of all) ever preserve us ; 
 and do you, (universal gods), ever cherish us with 
 blessings. 
 
 8{jkta\. (XXXVIII.) 
 
 The deity is Savitri; the metre, Trishtiihh. 
 
 1. The divine Savitri has diffused the golden 
 radiance on high, of which he is the asylum : verily 
 BnAGA is to be adored by men who, abounding in 
 wealth, distributes treasures (amongst them). 
 
 2. nise up, 8AV1TRI: hear (our solicitations) upon 
 the celebration of tliis ceremony, (thou who art) dif- 
 
 fitofrm iddnim swaMye sthdne avastluipayad, as translated : 
 perliaps swakii/e, own, may refer to Indra in his own dwelling, 
 tliat is, in Sicarga. 
 
 ^ Upa trihandhur jaradashtim eti : traydndm lokdndm 
 handhnka is Sdyana's rendering of the epitliet irihandhu : 
 jaradashtim he explains, jirnamrasanam, yasya balasya hetii- 
 hJn'itam tad halam npagachchliatiy he approaches that strength of 
 which, or of whose strength it is the cause : the exj)]anation is 
 )iot very clear. 
 
 ^ Nirriti is said here to mean the earth, hhumi. 
 
111X11 ASIITAKA — FOURTH ADHYAyA. 103 
 
 fusing liglit over tlie spacious earth, and bestowing 
 Imman enjoyments upon men. 
 
 3. Glorified be tlie divine Savithi, whom all tlie 
 gods praise ■} may that adorable (divinity) requite 
 our praises (with) food: may he always protect the 
 devout witli all his protections. 
 
 4. Whom the divine Aditi, delighting at the birth 
 of the divine Savitri, glorifies, whom the supreme 
 sovereigns, Varuna, Mitra, Aryaman,- (and other 
 gods), consentaneously adore. 
 
 5. Whom those solicitous for wealth, those enjoying 
 (it), mutually worship, the benefactor of heaven and 
 earth: may Ahirbudiinya^ hear us: may the pro- 
 tectress, (the goddess of speech),'* cherish us with ex- 
 cellent cattle. 
 
 (). ]\ray the protector of progeny, when solicited, 
 consent to bestow upon us the precious (wealth) of 
 the divine Savitri : the ardent (adorer) invokes re- 
 peatedly Bhaga for protection ; the less ardent soli- 
 cits Bhaga for wealth. 
 
 7. May the V^ajins/ with slackened speed, bring- 
 
 ' The text lias i/ntn risve rasavo [/rinauti, whom all the V^asus 
 praise : Sdijand makes it (lev ah. 
 
 - Mitra occurs in the plural Mitrdsuli, meaning, according 
 to the commentator, Mitra and others. 
 
 ^ According to Sdyana diis is a name o1^ A(jm, of the middle 
 ro<rion or firmament. 
 
 ^ The text has only rarutid, which Sdyana renders vag- 
 (kvatd. 
 
 '" iSdya/ia inUrprets the term etadabhidhdyiikadcvatdh, divi- 
 
104 niG-VEDA sanhitA. 
 
 ing excellent food, be (disposed) for our happiness, 
 upon our invocations at the worship of the gods: 
 destroying the murderer, the robber, the Rdkshasas,^ 
 and keeping from us ancient maladies. 
 
 8. Wise, immortal Vajins, observers of truth, de- 
 fend us in every conllict, and for the sake of wealth : 
 drink of this sweet (Soma hey erage), be exhilarated 
 (thereby) and satisfied; proceed by the paths tra- 
 versed by the gods. 
 
 SuKTA Vr. (XXXIX.) 
 The deities are the Viswadevas; the meire is as before. 
 
 1. Let Agni, risen on high, accept the praise of the 
 worshipper : she who makes (all creatures) old,^ look- 
 ing to the west, goes to the sacrifice : the pious pair," 
 like two riders in a chariot, follow the path (of the 
 ceremony) : let the Ilotri^ as enjoined, cele1)rate the 
 rite. 
 
 nitles so denominated; 3Ialudhara renders it r/stv///, horses. 
 Yajur-Veda, 9. 10. 
 
 ' JamhJiaijanto ahhn vriham 3Tahidha7-a I'oriders literally, 
 destroying tlie snake, the wolf ; Hdyana renders them hantdram, 
 ciioram : vdje-vdje saveshu yuddhestra : Sdyana, sarvasmia 
 anne iipasthite, when all food is nigh. 3Ia/i(dhara, Yajush, 
 IX. 18. 
 
 ^ Pratichi jiirnir, devatdtim et'i, sarvdmm jyrajdndm ja- 
 rayttri, the causer of the decay or age of all progeny, that i-, 
 Usiiodevatd, the dawn, whose succes^rive revolutions constitute 
 old age. 
 
 ^ Bhejdte adri: the latter is explained, ddriyantau, sraddhd- 
 vantau, the two reverencing or believing, that is, ihe Yajamdna 
 and his wife. 
 
FIFTH ASIITAKA— FOUllTH ADIIYAYA. lO.J 
 
 2. The food-l)estowing sacred grass of these (tlie 
 worshippers) is strewn: may the two lords of people, 
 VIyu/ with the ?\iijut steeds, and PrsiiAN, invoked 
 before the dawn upon the close of the night,'^ appear 
 now in tlie firmament for the Avelfare of mankind. 
 
 3. May tlie divine Vasus sport on this occasion 
 upon the earth : the ]»rilliant (Maruts) in the ex- 
 pansive firmament are being worshipped: swift- 
 moving deities, direct your paths towards us: hear 
 (the Avords) of this our messenger, (Agni), approach- 
 ing to you. 
 
 4. These universal adorable guardian deities occupy 
 a common station at sacrifices: worship, Agni, those 
 divinites, deservers (of oblations) at the ceremony, 
 the swift BiiAGA, the NAsatyas and Purandiii.^ 
 
 5. Bring, Agni, whether from heaven or earth, the 
 adorable deities, MiTRA, Varuna, Indra, and Agm, 
 
 ' Vispativa Virife ii/dfe, aiitiriJishe (h/arJic/i/iaidm: Sdyuna 
 says ica here moans idd/ilm, now; but he slates it may also 
 intimate, as usual, a comparison, comparing Vdyu and Pd.sha?i 
 to two Rajas iij)pearinp; amongst a crowd of attendants, yatlid 
 manusliydndvi yane rdjdnau: so Maliidhara, Yajur-Veda, 
 3:3. 44 and Yd'sht Nlruhta, v. 28. 
 
 - Alitor vslidsa/i pi'irvaliitfnu is explained l)y Sdyana, rdtreh 
 aamhandhiuyd, iisliasah salidsdf piirvasmin dlivdne .sv///, tliere 
 heint; tlic invocation preceiling llie proximity olthc duwii in con- 
 nexion wiih the night : Maliidluira seems to undei-stand it somc- 
 wliat differently : PusJian,iis the sun, ap])ears after the prior in- 
 vocation of the dawn ni)on the lighting of the sacrificial fire; 
 whilst by r«i/« is to he understood vl^y-/, of wliom lie is the 
 friend, and "ho is the divinity of the nocturnnl saerilicc 
 
 •^ Indra. 
 
106 KIG-VEDA SANHITA. 
 
 AuYAMAN, Aditi and Vishnu, (for the good) of tliese 
 (worshippers) : and may Saraswati and the Maruts 
 be delighted (by our oiferings). 
 
 6. The obhition is offered together with praises to 
 the adorable deities : may (Agni), imaverse to the de- 
 sire of mortals, be present : bestow (upon us, gods), 
 unwasting, all-benefiting riches ; and may Ave to-day 
 be associated with the assembled deities. 
 
 7. Heaven and earth are now glorified by the Va- 
 sisiiTHAS, as are Varuna, the object of worship, and 
 MiTRA and Agni : may they, the conferrers of joy, 
 bestow upon us excellent food : and do you (all) ever 
 cherish us with blessings. 
 
 Sl^KTA VII. (XL.) 
 
 Deities and metre as before. 
 
 Varga VII, 1. May the satisfaction derived from pious rites 
 
 come to us as we contemplate the glorification of the 
 swift-moving (divinities) : may we be included in the 
 apportionment by that wealth-bestoAving deity (of the 
 riches) Avhicli the divine Savitri to-day distributes. 
 
 2. May Mitra and Varuna, heaven and earth, 
 Indra and Aryaman, give us that (Avealth) which is 
 merited by brilliant (laudations) : may the divine 
 Aditi be disposed to give us riches, which Vayu and 
 liiiAGA may preserve ever in our keeping. 
 
 3. Maruts, Avhose steeds are the spotted deer, may 
 the mortal whom you protect be resolute, be strong, 
 for him Agni and Saraswati also defend, and there 
 is no despoiler of his riches. 
 
riFTII ASFITAKA — FOURTH ADHYAYA. 107 
 
 4. This Varuna, the leader of the rite, and the 
 I'oyal iAFiTRA and Aryaman, iipliohl my acts, and the 
 divine unopposed Aditi, earnestly invoked: may they 
 convey us safe beyond evil. 
 
 5. I propitiate with ohhxtions the ramifications ^ 
 of tliat divine attainable Vishnu, tlie sliowerer of 
 l)enefits : Rudra, bestow upon us tlie magnificence of 
 his nature : the AswiNS have come to our dAvcllini? 
 al)Ounding Avith (sacrificial) food. 
 
 G. Resplendent Pushan, oppose not (hindrance) on 
 this occasion: may the protectress, (Saraswati), and 
 the liberal (wives of the gods), grant us wealth : may 
 the ever-moving deities, the sources of happiness, pro- 
 tect us : may the circumambient VAta send us rain. 
 
 7. Heaven and earth are now glorified by the 
 Vasishthas, as are Varuna, the ol)ject of worship, 
 and ISIitra and Agni : may they, the conferrers of 
 joy, bestow upon us excellent food : and do you (all) 
 ever cherish us with blessings. 
 
 S6kta VIII. (XLI.) 
 
 The deity is Ushas ; or, according to some authorities, tlie 
 deities of the first stanza are Indua and Agni, of the next 
 five, Bhaoa, and of the seventh, Ushas; tlie metre of tlie 
 first verse is Jagati, of the rest, Truhtuhh. 
 
 1. We invoke at dawn Agni: at dawn Indr.v: at Vargaviii. 
 
 ' Vnydh, branches : all other deities are, as it were, branchr s 
 of Vixhtut, anye dexdh Ruhltd ira hhavanii : as by a text cited 
 by the scholiast, Vishnu is all divinities, Vishnuk sarvd devatd 
 ill sriiteh. 
 
108 RIG-VEDA SANHITA. 
 
 dawn Mite A and Varuna : at dawn the As wins : at 
 dawn Biiaga, Pushan, Brahmanaspati : at dawn 
 Soma and Eudra.^ 
 
 2. We invoke at dawn the victorions fierce Bhaga, 
 the son of Aditi, who is the sustainer (of the Avorld), 
 to whom the poor man praising him ajoplies, saying, 
 give (me w^ealth),'^ to wliom the opulent prince (ad- 
 dresses the same prayer). 
 
 3. Biiaga, chief leader of rites, Bhaga, faithful 
 promiser of wealth, Bhaga, granting (our wishes), 
 fructify this ceremony, enrich us with cattle and 
 horses : may we, Bhaga, be eminent with male de- 
 scendants and folloAvers. 
 
 4. May Ave now have Bhaga (for our lord),^ 
 whether in the forenoon or at mid-day, or at sun- 
 rise:'* may Ave, Maghavan, enjoy the favour of the 
 gods. 
 
 5. May Biiaga,^ gods, be the possessor of opulence, 
 
 ^ The whole of this Sukta occurs in the TV;//s/<, xxxiv. 34 — 
 40. 
 
 '^ Ad/irascfiid yam manynnianas, turasc.liid rdjd chid yam 
 b/iagam hhakshity-dlia : jMahidhara explains tlie terms some- 
 what differently : the Aditra he renders unsatisfied, hungry, or 
 poor: titra he makes the same as dlura, sick, or it may mean 
 yama : rd,id is the same. 
 
 ^ Uteddniin hhogavantah sydma, may we be now possessors 
 oflJ/iafja; or it may mean, may we be possessors of wealth ; 
 in which sense 3IahidJia7'a understands hhayavuntah, or, he 
 says also, possessors of knowledge : jndnnvantalt. 
 
 ■* J^rapitive Sdyana cx])]n\n» pnrvdhne : J\Iuhidltara,suryasya 
 prapatane, astomaye, sun-down, simset. 
 
 '" Bhaga eva hJiagavdn astu, dhanavdn, having wealth. 
 
FIFTH ASIITAKA — 1 OURTII ADHYAYA. 109 
 
 and, tlirough liiin, may wc l)c possessed of wealth, 
 everyone verily I'cpeatedly invokes thee. I^iiaga: do 
 thou, BilAGA, be our i)receder at this solemnity.^ 
 
 6. ^lay the Dawns conic to our sacrilice as a liorse 
 to a suitaltlc stjition :'^ as rapid steeds convey a chariot, 
 so may the Dawns bring to us BllAGA, down-descend- 
 ing, charged with riches. 
 
 7. May the auspicious Dawns ever break, bestow- 
 ing horses and cattle and male descendants, shedding 
 
 , water, and endowed with all good things : and do you 
 ever cherish us with blessings. 
 
 SUKTA IX. (XLII.) 
 Deities and metre as before. 
 
 1. May the Bkailmanas, the Axgirasas, be every- Vargaix. 
 where present : may Krandanu ^ be conscious of (our) 
 adoration: may tlie rivers'* glide along, distriliuting 
 water: may the pious couple, (tiie Yajamana and 
 
 his wife), conjointly appreciate the beauty of the 
 sacrifice. 
 
 2. Pleasant, Agni, be thy long-familiar path : 
 
 ' Piira eta, 'pirro-gantd, one M'ho goes before : it may mean 
 purohita, or family priest. 
 
 - Sudiaye paddt/a, Sdynna interprets gamannyoijiidija athd- 
 ndya: Maliidluira suj)])lies agni/ddhdnditJiam suchi padam, 
 a pure place for the receptacle of the fire, as if ho understood by 
 dadhihrd of the text, not any horse, although lie renders it 
 simply am'p, hut the one intended for sacrifice. 
 
 ' KramUmti is said to he a synonime of Parjam/a. 
 
 * Dhenavnh is here explained NadyaJi, consistently with 
 what is said of udapruto yuivantah. 
 
110 RIG-VEDA SANUITA. 
 
 yoke for the libation the bay, the ruddy horses, who, 
 brilliant-shining, are the conveyers of (thee), the 
 hero, to the hall of sacrifice, where, seated, I invoke 
 the companies of the gods. 
 
 3. The (worshippers) offer you, (gods), this sacri- 
 fice, with prostrations : the ministrant priest, who is 
 near us repeating pious praise, excels (all others) : 
 Avorship well the gods: resplendent (Agni), make the 
 venerable earth revolve. 
 
 4. "When AoNi, reposing at his ease in the dwelling. 
 . of the liberal worshipper, is welcomed as a guest, thus 
 
 suitably placed in the hall of sacrifice, he gives well- 
 j)leased, desirable (wealth) to the people who ap- 
 proach him. 
 
 5. Be gratified, Agni, by this our sacrifice : render 
 our (worship) renowned among Indra and the Ma- 
 RUTS : let the days and nights sit doAvn on the sacred 
 grass: worship (Agni), at this rite, Mitra and Va- 
 RUNA, desiring (the oblation). 
 
 6. Thus has Vasishtha, wishing for riches, glori- 
 fied the vigorous Agni for the sake of every sort of 
 wealth : may he bestow upon us food, riches, strength : 
 and do you, (gods), ever cherish us with blessings. 
 
 Sl^fKTA X. (XLIII.) 
 Deities and metre as before. 
 
 1. Devout worshippers seek to attain you, gods, by 
 praises at sacrifices : they (worship) the heaven and 
 earth, they of whom the diversified adorations spread 
 everyAvhcre like the branches of trees. 
 
FIFTH ASIITAKA— FOURTH ADIIYAYA. Hi 
 
 "2. Let tlie sacrifice proceed like a swift courser (to 
 the gods) : elevate, (priests), witli one accord, your 
 ladles, charged with Lutter : spread for the solemnity 
 the sacred grass: let the ilanies (of the burnt-olier- 
 ing) to the gods ascend on liigli. 
 
 3. Let the gods sit down on the summit of the 
 sacred grass, like cliiklren nursed on the (lap of the) 
 mother: let the full ladle, Agni, jiour (the oblation) 
 on the sacrificial flame : give us not up to our adver- 
 saries in battle. 
 
 4. May the adorable deities, who are the bestowers 
 of water, the shedders of showers, be fully propitiated 
 (by our praises) : may the most precious and com- 
 luendable of your treasures (be ours) to-day: and do 
 you with one accord come hither.^ 
 
 5. Be glorified, Agni : grant us (wealth) among 
 the people : may Ave, vigorous Agni, ever be undc- 
 serted by thee, but always be rejoicing and unmolested 
 in the possession of riches : and do you, (gods), ever 
 cherish us with Idessings. 
 
 S6kta XI. (XLIV.) • 
 
 The deity is Dadhikua ; the metre of the first stanza is Jaynii, 
 
 of the rest, Trislitnh/i. 
 
 1. For your preservation, (worshippers), I invoke, varga xi. 
 
 ' A(j(Hifa?in sawannsah arc followed by yatlsfha, which are 
 unpx|)hiiiied, appar(!iitly thi'ouf^li a liiatus in the inamiseripfs : 
 sflin may be the second j)crs. phir. prcs. of as, to he; l»ut it is 
 difficult to assign a meaning to yati, uiilc-s it be intended, or 
 an error, for i/adi, if, when the sentence may be rendered, if 
 you are of one mind. 
 
112 RIG-VEDA SANIIITA. 
 
 first, DAcniKRX, then the A savins, the Dawn, the 
 kindhxl Agni, Bhaga, Indra, Yisiinu, Pushan, 
 Braiimanaspati, the Adityas, heaven and earth, the 
 waters, the sun. 
 
 2. Arousing and animating Dadiiikra, proceeding 
 diligently with the sacrifice : seating the divine IlA 
 on the sacred grass, let us invoke the intelligent and 
 worthily-invoked As wins. 
 
 3. Propitiating Dadiiikravan, I glorify Agni, 
 UsHAS, the sun, the earth, the great brown horse of 
 Varuna, who is mindful of his adorers: may they 
 put far aAvay from us all iniquities. 
 
 4. Dadhikravan, the swift steed, the first (of 
 horses), knowing (his office), is in the front of tlie 
 chariots (of the gods), consentient with Ushas, Avith 
 SuRYA, with the Adityas, Avitli the Yasus, Avith the 
 Angirasas. 
 
 5. May Dadhikra sprinkle our path (with Avater), 
 that Ave may follow the road of sacrifice : may Agni, 
 the strength of the gods, hear our (invocation) : may 
 the mighty, unperplexed, universal deities hear it. 
 
 Sl^KTA XII. (XLV.) 
 
 The deity is Savitri ; the metre Trishtuhh. 
 Vargaxii. 1, Borne by his steeds, may the divine Saa^itri, 
 
 who is possessed of precious treasure, and filling the 
 firmament (Avith radiance), come hither, holding in 
 his hands many things good for man, and (both) 
 tranquillizing and animating living beings.^ 
 
 ' Nivesnyan cha prastuvan cha bhxhna is explained hhutdni 
 
FIFTH ASIITAKA — FOURTH ADHYAyA. 113 
 
 2. May the outspread, vast, and golden arms of 
 Savitri extend to the ends of tlie sky : verily his 
 greatness is glorified (byns): may the snn impart 
 energy unto liim.^ 
 
 3. May the divine Savitri, who is endowed with 
 energy, the lord of treasure, bestow treasures upon us 
 concentrating infinite lustre : may he bestow upon us 
 wealth, the source of the enjoyment of mortals. 
 
 4. These praises glorify the eloquent-tongued, 
 dextrous-handed, whose hands are full (of wealth): 
 may he bestow upon us manifold and abundant food : 
 and do you, (gods), ever cherish us with blessings. 
 
 S6kta XIIT. (XLVI.) 
 
 The deity is Rudra ; tlie metre of the first verse is Trishpihhf 
 
 of the rest, Jagati. 
 
 1. Offer these praises to the divine Rudra, armed VargaXiii. 
 with the strong bow and fast-flying arrows, the 
 bestower of food, the invincible, the conqueror, the 
 creator, the wielder of sharp weapons : may he hear 
 
 our (praises). 
 
 2. He is known by his rule over those of terrestrial 
 birth, by his sovereignty over those of celestial (origin) : 
 protecting our progeny, Rudra, propitiating thee (by 
 
 rdtrisim sve stlidne sthdpayanscha a/ia/tsu prerayam^chay placing 
 beings at niglit in their own stations, jiikI urging them on hy 
 day. 
 
 ' Siiraschid asmd anuddd apaayavi is explained, Si'iryo 
 asmia Savitre karmcchclihdm anvdaddtu, may Surya subse- 
 quently give to that Savitri the desire for acts. 
 
 VOL. IV. I 
 
114 RIG- VEDA SANIIITA. 
 
 praise), come to our dwellings, and be to tliem a 
 guardian against disease. 
 
 3. May thy blazing (weapon), which, discharged 
 from heaven, traverses the earth, avoid us : thine, 
 appeaser of the wind,^ are a thousand medicaments : 
 inflict not evil upon our sons and grandsons. 
 
 4. Harm us not, Rudra: abandon us not: let us 
 not fall under the bondage of thee when displeased : 
 make us partakers of the life-promoting sacrifice : and 
 do you, (gods), ever cherish us with blessings, 
 
 S{JKTA XIV. (XLVII.) 
 
 The deities are the Waters ; the metre is Trishtuhh. 
 VargaXiv. 1. We solicit from you. Waters^ to-day, that pure, 
 
 faultless, rain-shedding, sweet essence of the earth,^ 
 which the devout have first consecrated as the beve- 
 rage of Indra. 
 
 2, May the swift-moving grandson of the waters 
 protect. Waters^ your most sweet essence, wherewith 
 may Indra and the Vasus be delighted : and may we, 
 devoted to the gods, partake (of it). 
 
 ' Swapivdta, which is left untranslated by the schohast : it 
 is somewhat difficult to assign it a meaning : swapi may be de- 
 rived from swap, to sleep, and vdta is usually the wind ; or it 
 may mean disorders arising from the windy humour which 
 Rudra, as the deity of medicines, may be supposed to allay : 
 this, however, would be an early indication of the humoral 
 pathology. 
 
 2 Praihama7n urmim akrinvata ilah : urml is said here to 
 imply the Soma juice, hhumydh sainb/mfani, produced from 
 the earth. 
 
FIFTH ASUTAKA — FOURTH ADHYAYA. 115 
 
 3. The divine IVatcrs^ the piirilicrs of many, grati- 
 fying men Avith food, pursue tlie paths of the gods : 
 tliey impede not the sacred rites of Indiia : offer, 
 (priests), the butter-charged ol)hition to tlie rivers. 
 
 4. Waters^ wliom tlie sun has evaporized by his 
 rays, for whom Indra has opened a path l)y whicli to 
 issue,^ bestow upon us wealth : and do you (also) ever 
 cherish us with blessings. 
 
 Sl^KTA XV. (XLVIII.) 
 The RiBHUS are the deities; the metre is as before. 
 
 1. RiBHU, (ViBHu), and VAja,^ leaders of rites, Vargaxv. 
 possessors of opulence, be exhilarated by our effused 
 (lil)ation): may your active and powerful (horses) 
 
 bring to our presence your chariot, beneficial to man- 
 kind. 
 
 2. ]\[ighty with the Ribhus, opulent with the 
 ViBHUS,^ may we overcome by strength the strength 
 (of our foes); may Va J a defend us in battle: with 
 Indra, our ally, may we destroy the enemy. 
 
 • The sun having converted the waters of the earth into 
 cloiuls, Indra, by his thunderbolt, cleaves the latter, and the 
 water condensed falls as rain. 
 
 2 The text has Rihuhshdno Vdjdh, the use of the plurals im- 
 plying, according to the scholiast, that the three brothers are 
 intended. 
 
 3 RihJnir rihlmhhih vihhvo vlhhnhhik are rather unintelligible 
 phrases : the commentator explains ribku by nru, great, and 
 vibfui, vibhnvah, rich or powerful ; but he leaves unexplained 
 why the first should be in the sinrrular and the second in ihe 
 plural : it is an evident play upon words, as is the following, 
 vdjo vdj'isdtuu. 
 
 1 2 
 
116 RIG-VEDA SANHItA. 
 
 3. They verily, (Indra and the Ribiius), overcome 
 multitudes by their prowess : they overcome all ene- 
 mies in the missile conflict:^ may Indra, Vibhwan, 
 IviBHUKsniN, and A^aja, the subduers of foes, annihi- 
 late by their wrath the strength of the enemy. 
 
 4. Grant us, deities, this day opulence : may you 
 all, well pleased alike, be (ready) for our protection : 
 may the exalted (Ribhus)^ bestow upon us food : and 
 do you (all) ever cherish us with blessings. 
 
 S^KTA XVI. (XLIX.) 
 The Waters are the deities; the metre is Trnhtuhh. 
 
 Vargaxvi. 1. The wators, with their ocean-chief, proceed from 
 
 the midst of the firmament,^ purifying (all things), 
 flowing unceasingly: may the divine waters, whom 
 the thunder-bearing Indra, the showerer, sent forth, 
 protect me here (on earth). 
 
 2. jVIay the waters that are in the sky, or those that 
 flow (on the earth), those (whose channels) have 
 been dug,'' or those that have sprung up sponta- 
 
 ' Uparatdti : npara is explained vpala, a stone : upalaik 
 pashdnasadrisair dyudhah tdyate yuddham^ war that is waged 
 with weapons like stones, is uparatdti. 
 
 2 The text has vamvah, which might be Vasus -, but Sdyana 
 explains it prasasyd/i, an epithet of Itihhavak understood. 
 
 ^ Smnudrajyeshtlia, salllaxya madhydt: salila is said here to 
 mean antarilcsha. 
 
 * Khanitrimd, hhananena nivrittdh, formed, or perhaps 
 stopped by digging canals or reservoirs ; in either case a proof 
 of the practice of irrigation. 
 
FIFTH ASllTAlvA — FUIM.MII ADllYAYA, 117 
 
 neously, and those that seek the ocean, all pnre and 
 purifying, nniy those divine waters protect me here 
 (on earth). 
 
 3. Those whose sovereign, Varuna, passes in the 
 middle sphere, discriminating tlie truth and falscliood 
 of mankind ; those shedding sweet showers, pure and 
 purifying ; may those divine waters protect me here 
 (on earth). 
 
 4. May they in which their king, Varuna, in wliich 
 
 Soma, abides, in which the gods deliglit (to receive) 
 
 the sacrificial food, into which Agni Vaiswanara 
 
 entered, may those divine waters protect me here (on 
 
 earth). 
 
 S6KTA XVII. (L.) 
 
 The deities are Mitra and Varuna, Agni, Vaiswanara, and 
 Ganga, and other rivers, severally for each verse; the metre 
 of the first three stanzas is Jafjatt, of the last, Atijagati or 
 Sahvai'i. 
 
 1. MiTRA and Varuna, protect me here (in this Vargaxvii. 
 world) : let not the insidious and spreading (poison) 
 reach me:' may the equally malignant and undis- 
 cernihle ^ (venom) disappear : let not the tortuous 
 
 ' Kuldi/nynt v'mcnynt md na a gun : the first term is ex- 
 olained sthdnam kurvni, makiiifj^ a ]ilace or a nest; the second, 
 vl.^ci^hona iY/7Y/r///r/mrt«rt/??, especially increasing: the scholiast 
 supplies the substantive vishavi. 
 
 2 Here again we have only epithets, ajnJidvam, durdrisihnm : 
 the first is explained, ajaJtd ndma rorjaviso^haa, tad vat : 
 ajnkd is the name of a disease like that, a malignant poison, 
 accordino- to Sdi/a»ci ; the second is rendered durdarxnnam, 
 difficult or disagreeable to be seen: each verse of this Snhta is 
 to be repeated as an antidote. 
 
118 RIG-VEDA SANHITA. 
 
 (snake)^ recognise me by the sound of my foot- 
 steps. 
 
 2. May the brilliant Agni counteract that poison 
 which is generated in the manifold knots (of trees) 
 and the like,^ or which is smeared upon the knees or 
 ancles :^ let not the tortuous snake recognise me by 
 the sound of my footsteps. 
 
 3. The poison that is in the Salmali tree, in rivers, 
 or which is generated from plants, may the universal 
 gods remove from hence : let not the tortuous (snake) 
 recognise me by the sound of my footsteps. 
 
 4. May the divine rivers, whether flowing down 
 declivities, in hollow places, or upwards, whether 
 filled with water or dry, nourishing all with their 
 water, be auspicious to us, communicating not disease :* 
 may all the rivers be unproductive of harm.^ 
 
 ' Tsaruit, chhadmagdmi jihmngnh sarpa ityarthah : tsant 
 means what goes steahhily or crookedly, that is to say, a 
 snake. 
 
 ^ Yad vijdman parvshi vandanam is thus explained, vanda- 
 nam etat sajnaham vuham : vandana is a poison so named : 
 yad vividha janmoni vri'f.shddindm parvani vdbhavet, which 
 may originate in the variously-born joints of trees and others. 
 
 ^ Asht/uvantau parikulphau clia dcJiat: the substantives 
 are in common use for the knee and ancle : paridehut is ex- 
 plained, f'pachitarn kurydt, let him smear j but there does not 
 seem to be any nominative. 
 
 * Asipadd b/iavantu: sipada is said to be the name of a 
 malady, may they be unproductive of the sipada com}daint : 
 perhaps it is the Vaidik fbfm oi' slipada, the Cochin leg. 
 
 ^ Asimidd hhavantu : simi, it is said, means hadha, killing, 
 with the negative prefix, and (/«, which gives: ahiitsd pradd, 
 not doing harm or injury. 
 
FIFTH ASIITAKA — FOUllTII ADIIYAYA 119 
 
 ^(iKTA XVIII. (LI.) 
 
 The deities are tlie Adityas; tlic metre is Trishtithh. 
 
 1. May we, througli the protection of the Adityas, Vargaxviii. 
 l>e in tlie cnjoyiueiit of a new and comfortable dwell- 
 ing : may the swift-moving Adityas, listening to our 
 
 praises, preserve this their worshipper in sinlessness 
 and independence. 
 
 2. May the Adityas and Aditi, and the upright 
 MiTHA, Aryaman, and Varuna, he exhilarated (by 
 the libation) : may the guardians of the world be ours 
 also : may they drink the Soma to-day for our pre- 
 servation. 
 
 3. All the Adityas, all the ]\rARUTS, all the gods, 
 all the RiBiius, Indra, Agni, and the AswiNS, (have 
 been) glorified (by us) : do you all ever cherish us 
 with blessings. 
 
 St^TKTA XIX. (LII.) 
 
 Deities and metre as before. 
 
 1. Adityas, may we be independent: Vasus, VargaXix. 
 (dwelling) among the gods, may your protection (ex- 
 tend) to mortals: offering (oblations to you), i\riTRA 
 
 and Varuna, may we partake (of your bounty) : may 
 we, heaven and earth, exist (through your favour). 
 
 2. ;May Mitra and Varuna bestow upon us feli- 
 city : (may they), the guardians (of all men, bestow 
 felicity) upon our sons and grandsons: let us not 
 suffer (gods), for offences committed by another : let 
 us not, Vasus, do any act by which you may be 
 otlended. 
 
120 RIG-VEDA SANHITA. 
 
 3. The Angirasas, prompt (in worship), soliciting 
 him, obtain precious (wealth) from Savitri : may the 
 mighty adorable parent,^ and the universal god, alike 
 favourably minded, approve (of the donation). 
 
 S^KTA XX. (LIII.) 
 The deities are Heaven and Earth ; the metre as before. 
 
 VargaXX. 1. Attended by a concourse (of priests), I worship 
 
 the adorable and mighty Heaven and Earth with 
 sacrifices and praises, those two great ones of whom 
 the gods are the sons, whom ancient sages glorifying 
 have formerly detained. 
 
 2. Place before (us) in the hall of sacrifice, with 
 new songs, the ancient parents (of all beings) : come 
 to us. Heaven and Earth, with the celestial people, 
 for vast is your protecting (wealth). 
 
 3. Many, Heaven and Earth, are the treasures fit 
 to be given to the pious donor (of the oblation) : give 
 to us that wealth which is unlimited : and do you 
 ever cherish us with blessings. 
 
 S6kta XXI. (LIV.) 
 The. deity is Vashtospati ; the metre as before. 
 
 Vargaxxi. 1. Protcctor of the dwelling,''^ recoguise us: be to 
 
 ' Pita may be Varuna, the father of Vasishtha, or Prajd- 
 pati, the father of all. 
 
 ^ Vustoskpati: pati, lord or protector of the Vdstu, the 
 foundation of a house, put for tlie house ifsclf: this Suhta is 
 translated by Mr. Colebrooke, Asiatic Researches, vol. viii. 
 p. 390. 
 
FIFTH ASUTAKA — FOURTH ADIIYAYA. 121 
 
 US an excellent abode, the non-iiiflicter of diseuse : 
 whatever we ask of thee, be pleased to grant : be the 
 bestower of happiness on our bipeds and quadrupeds. 
 
 2. Protector of the dwelling, be our preserver and 
 the augnienter of our wealth : possessed of cattle and 
 horses, Indra, may we, through thy friendship, be 
 exempt from decay : be ftivourable to us, like a father 
 to his sons. 
 
 3. Protector of the dwelling, may we be possessed 
 of a comfortable, delightful, opulent ^ abode, bestowed 
 by thee : protect our wealth, whether in possession or 
 expectation : and do you,^ (gods), ever cherish us 
 with blessings. 
 
 S6KTA XXII. (LV.) 
 The deity of the first verse is Vasiitoshpati, of the rest Indra ; 
 the metre of the first stanza is Gdyalri, of the three next, 
 Brihati, of the last four, Am/shtuhh. 
 
 1. Protector of the dwelling,^ remover of disease, vargaxxii. 
 
 ' Gdtumati/d is rendered by Mr. Colebrooke melodious, 
 fi-om gd, to sing : Sdyana interprets it here by dhanavati, having 
 wealth. 
 
 2 Or yuynm may be put for twam, do thou, Vdstoshpaii, &c. 
 
 ^ The occasion of this Suhta is narrated from the Jirihad- 
 devatd : rasishtha coming by night to the house oi Varum, in- 
 tended to sleep there : the watch-dog barking, was about to lay 
 hold of him, when he appeased the animal by this hymn : ac- 
 cordintT to another story briefly told by Sdyana, and found in 
 the Niti manjari, Vasishtha had passed three days without 
 bein'T able to get any food ; on the night of the fourth he entered 
 the house of Varuna to steal something to eat, and had made 
 his way to the larder, the hoshtdydra, when the dog set upon 
 bin), but was put to sleep i)y these verses, wherefore they are to 
 be recited on similar occasions by thieves and burglars. 
 
122 RIG-VEDA SANIIITA. 
 
 assuming all (kinds of) forms, be to us a friend, the 
 grantor of happiness. 
 
 2. White offspring of Sarama,^ with tawny limbs, 
 although barking thou displayest thy teeth against 
 me, bristling like lances in thy gums, nevertheless, go 
 quietly to sleep. 
 
 3. Offspring of Sarama, returning (to the charge), 
 attack the pilferer or the thief :^ why dost thou assail 
 the worshippers of Indra? why dost thou intimidate 
 us ? go quietly to sleep. 
 
 4. Do thou rend the hog : let the hog rend thee : 
 why dost thou assail the worshippers of Indra ? why 
 dost thou intimidate us? go quietly to sleep. 
 
 5. Let the mother sleep, let the father sleep, let the 
 dog sleep, let the son-in-law ^ sleep, let all the kindred 
 sleep, let the people (who are stationed) around sleep. 
 
 6. The man who sits, or he who walks, or he who 
 sees us, of these we shut up the eyes, so that they 
 may be as unconscious as the mansion. 
 
 7. We put men to sleep through the irresistible 
 might of the bull with a thousand horns,'* who rises 
 out of the ocean. 
 
 ' Sarameya, progeny of Sarama, bitch of Indra : he is 
 called arjuna, white, aa well as pinfjala, tawny : the latter, ac- 
 cording to Sdyana, in some members, keshuchidangeshu. 
 
 - Stenam tasharam cha : tiie first is he who steals privily or 
 liidden property, the latter carries it off openly. 
 
 ^ Sastu vispati : the latter is explained Jdmdtri, or, litei'ally, 
 the master of all: grihi, the householder. 
 
 ' Suhasrasrhifjo vrishabho yak samudrdd uddcharat, the sun 
 
FIFTH ASHTAKA — FOLUTII ADllYAYA, 123 
 
 8. AVe put to sleep all those women who are lying 
 in the court-yanl in litter on the bed, the women who 
 lire (lecoriited with holiday perfumes.^ 
 
 ANUVAKA IV. 
 
 Sl^KTA I. (LVI.) 
 
 The deities are the Maiiuts ; the metre of the first eleven verses 
 is ViraJ in two pados, of the remaining fourteen, Trishfubh. 
 
 1. "^lio are these resplendent chiefs, the dwellers VargaXXiii. 
 in one abode, the sons of Rudra, friends of mun, at 
 
 present well mounted?'^ 
 
 2. No one indeed knows their origin, they alone 
 respectively know their birth. 
 
 3. They go together by their own pure paths : 
 roaring .like the wind, and fleet as falcons, they mutu- 
 ally rival each other. 
 
 4. The sage may know those white-complexioned 
 beings, (the ^Iaruts),^ whom the vast Pkisni bore at • 
 her udder.'* 
 
 with a thousand rays: through the worship of the sun, at a 
 later date, Kinndra was the patron of househreakei's. 
 
 ' Strit/o yah piini/arjcuKilidli, vuinfjdli/a tinndhdh, wearing 
 ^ai hinds of fragrant flowers on lestiva I occasions, as at mar- 
 riages and the like. 
 
 ^ Sdrna-Veda, i. 433. 
 
 ^ JEidni ninyd, whicli Sdi/nna exjjlains, siceta varndni hhu- 
 tdn marutdtmahdni, white-coloured beings, identical wiih llic 
 J/ai'iits. 
 
 * IJdho hiihhdra: udhus may mean the firmament or the 
 womb, according to ^^dlJa>la. 
 
124 RIG-VEDA SANIIIxi. 
 
 5. May the people, through (the favours of) the 
 Maruts, always be victorious, possessed of male 
 posterity, and in the enjoyment of wealth. 
 
 6. The Maruts rapidly repair to the place (of 
 their destination), richly decorated with ornaments, 
 invested with beauty, terrible by their strength. 
 
 7. Terrible be your strength, stedfast your ener- 
 gies, prosperous be the company of the Maruts. 
 
 8. Glorious is your vigour, unrelenting are your 
 minds; (the exertion) of your irresistible force, the 
 agitator (of the trees), is like (the manifold tone of 
 the prayers of) a miini} 
 
 9. Withhold from us your ancient blazing (weapon) : 
 let not your displeasure light upon us at this sacri- 
 fice. 
 
 10. I invoke your beloved names, Maruts, de- 
 stroyers (of foes), that they who are desirous of the 
 offering may be satisfied. 
 
 Vargaxxiv. H. Bearers are (the Maruts) of bright Aveapons, 
 rapid are they in motion, wearers of brilliant orna- 
 ments, and self-irradiators of their persons. 
 
 12. Pure oblations be off'ered, Maruts, to you who 
 are pure : the shedders of water proceed by truth to 
 truth, pure, purifying, of pure birth. 
 
 13. Bright ornaments,'"^ Maruts, are on your 
 
 ' The text Xvas dkunl muniriva, ihe agitation like a muni', 
 tlie sounds produced by the shaking of the trees are like the 
 varied intonations of a reciter of praises, is Sdyanas expla- 
 nation. 
 
 ^ Khadayo alanhdra irseslidk : hhadi occurs before for u 
 
 • 
 
FIFTH ASniAKA — FOURTH ADIIYAYA. 125 
 
 shoulders, shining ^ (necklaces) are pendant on your 
 breasts, glittering Avith rain, like lightnings, you arc 
 distributing the waters Avith your weapons. 
 
 14. Your celestial splendours, ]\1aruts, spread 
 wide: objects of worship, you send down (the waters) 
 that beat down (the dust) i'^ accept, Maruts, this 
 your portion of tlie domestic worship of the household 
 multiplied a thousand-fold.^ 
 
 15. If, Maruts, you justly appreciate the praise of 
 the devout offerer of (sacrificial) food, conjoined witli 
 oblations, then promptly bestow (upon us) riches, 
 comprehending excellent male posterity, such as no 
 unfriendly man can take away. 
 
 16. The swift-moving Maruts are like rapid Vargaxxv. 
 horses, shining like men gazing at a festival : innocent 
 
 as children in the (paternal) mansion, frolicksome as 
 calves, they are the dispensers of water. 
 
 17. May the nmnificent Maruts, filling the beautiful 
 
 guard for the hand, i. 168. 3 : it is more usual to describe the 
 Maruls as bearing lances on their shoulders. 
 
 * The text has only ruhnd, rorhamdnd, shining : the scho- 
 liast supplies hard : elsewhere the Maruts are said to have 
 golden cuirasses on their breasts, and possibly ruhnd here im- 
 plies the same. 
 
 2 Ndmdnitiradhwam, pdnsun namayanti \ ndmdny udahdni : 
 ndvidiii means wateis, for they bend down the dust. 
 
 ^ How can one portion become a thousand ? asks the scho- 
 liast j and he answers by quoting a rather obscurely expressed 
 text, which implies that the amount of an offering is computed, 
 not by its actual number, but by that assigned to it by the divi- 
 nity to whom it is oficred, ydvdd e/ia devatd hdmayate, ydvad^ 
 ekd tavad ahutih pratliate. 
 
126 RIG-VEDA SANHItA. 
 
 heaven and eartli with their glory, make ns happy : 
 your fatal weapon, the render of clouds, the destroyer 
 of men, be far from us : bend down to us, Vasus, with 
 blessings. 
 
 18. Praising your universal liberality, Maruts, the 
 ministrant priest repeatedly worships you, seated (in 
 the sacrificial chamber) : he, showerers (of benefits), 
 who is the guardian of the zealous (worshipper), he, 
 (the priest), who is void of insincerity, glorifies you 
 with hymns. 
 
 19. These, Maruts, give pleasure to the zealous 
 (worshipper) : these humble the strength of the strong 
 man: these protect their adorers from the malignant: 
 they entertain severe displeasure towards the with- 
 holder of offerings. 
 
 20. These, Maruts, encourage the prosperous man: 
 they encourage the (poor) wanderer : they, as Vasus, 
 are pleased (with you) : showerers (of benefits), dissi- 
 pate the darkness : grant us many sons and grandsons. 
 
 Yarga XXYI. 21. Ncvcr, Maruts, may we be excluded from your 
 bounty : let us not, lords of chariots, be last in its 
 apportionment : make us sharers in that desirable 
 opulence which, showerers (of benefits), is born of 
 you. 
 
 22. When heroic men, filled with wrath, assemble 
 for (the sake of conquering) many plants^ and people, 
 then, Maruts, sons of Rudra, be our defenders in 
 battles against our enemies. 
 
 ' YahrAshu, oshadhishu vikskii is explained, mahaiishu 
 
FIFTH ASnXAK.V — FOUUTII ADIIYAyA. 127 
 
 23. You have l)Cstowcd, Maruts, many (l)enerits) 
 on our forefathers, wliich praiseworthy (beuetits) liave 
 been celelirated in former times : by the (favour of the) 
 Maruts the tierce (warrior) is victorious in combats : 
 by the (favour of the) ^Faruts the worshipper ever 
 obtains food.^ 
 
 24. May our male progeny, Maruts, be vigorous, 
 one who is intelligent, the scatterer of (hostile) men, 
 by whom we may cross the water (of enmity) to a 
 secure dwelling: may we, your (servants), dwell in 
 our own abode. 
 
 25. May Indra, Varuna, Mitra, Agni, the waters, 
 the plants, the trees, be pleased with us : may we 
 recline in happiness upon the lap of the Maruts : and 
 do you ever cherish us with blessings. 
 
 S6kta ir. (LVII.) 
 Deities as before ; the metre is Trishtuhh. 
 
 1. Adorable (Maruts), the worshippers vigorously Vargaxxvii. 
 celebrate at sacrifices your appellation of company of 
 
 the ]\1aruts, they who cause the spacious heaven and 
 earth to tremble, the clouds to rain, and move every- 
 where terrible. 
 
 2. The Maruts verily are the benefactors of him 
 
 oshadliis/m prajdsu jctavrjdsu, in great plants and i)e()plo to be 
 subdued ; by plants or vegetables, oshadhi, we may perliai)S 
 understand cultivated lands. 
 
 ' Marudbhir, it, srniitd vdjam arvd : the lust word is ex- 
 plained, stutrair aldi'ujnntd, one wlio overcomes by praises; or 
 it may have its usual sense of a liorsc, when the sentence may 
 be rendered, through the Maruts a horse is the obtaiiicr (of 
 success) in war. 
 
128 RIG- VEDA SANHITA. 
 
 who praises them, the gratificrs of the wishes of tlie 
 institutor of the solemnity : do you, being pleased, 
 sit down to-day u])on the grass at our ceremony, to 
 partake (of the sacrificial food). 
 
 3. No other (deities give) such (good things) as 
 the Maruts, as they shine with brilliant (ornaments), 
 weapons, and persons: illumining heaven and earth, 
 wide-radiating, they heighten their common lustre I'or 
 (our) good. 
 
 4. May that blazing (weapon) of yours, Maruts, 
 be far from us, although, through human infirmities, 
 we ofier you offence : let us not, adorable Maruts, be 
 exposed to your (shaft) : may your favour, the source 
 of abundance, ever be shewn unto us. 
 
 5. May the Maruts, who are irreproachable, pure, 
 and purifying, delight in this our ceremony : protect 
 us, adorable Maruts, with favourable thoughts : be 
 ever anxious to sustain us with food. 
 
 6. May the glorified Maruts partake of the obla- 
 tions, they who, accompanied by the bending waters, 
 are the leaders of rites : bestow water, Maruts, upon 
 our progeny, return suitable opulence for (the dona- 
 tion of sacrificial) riches. 
 
 7. Glorified Maruts, do you all come at the time 
 of sacrifice to the presence of the worshippers along 
 with your protections, for you are they who, of your 
 own will, multiply our hundreds :^ do you ever cherish 
 us with blessings. 
 
 ^ Ye nas tmand satino varddhayanti, who increase us, that 
 with sons, grandsons, and the like, we may become hundreds. 
 
FIFTH ASHTAKA— FOURTH ADHYAYA. 129 
 
 S6kta III. (LVIII.) 
 The deities and metre as before. 
 
 1. Oiler worship to the company (of the Maruts), >,^xvni 
 the associated dispensers of moistui-e, which is powerful 
 
 over the celestial region : the Maruts, by their great- 
 ness, oppress both heaven and earth ; tliey spread from 
 the earth and the firmament to heaven.' 
 
 2. Formidable, high-spirited, quick-moving Maruts, 
 your birth is from the illustrious Rudra : every gazer 
 on the sun ^ is alarmed with the course of you who are 
 pre-eminent in lustre and strength. 
 
 3. Grant, Maruts, to us who are aflluent (in sacri- 
 ficial offering) abundant food; accept complacently 
 our earnest praise : the path you follow is not hurtful 
 to living beings : may it increase our (prosperity) by 
 (your) desirable protections. 
 
 4. The pious man protected, Maruts, by you, is 
 the po.ssessor of hundreds ; the assailant, overcome!' 
 (of his foes), protected by you, is the possessor of 
 thousands : protected by you, the Emperor slays his 
 enemy : may the wealth that is given, agitators, by 
 you ever be abundant. 
 
 5. I adore those sons of the showerer, Rudra : may 
 the ]\rARUTS, repeatedly invoked, again come to us : 
 
 * NaJcshaute ndham nirriter avausdt : nirriti is here eaid to 
 be a synoriyine oi' bhi'imi, and ovausa of the antarihsha. 
 
 2 Visuah swardrht, that is, all liviii"; creatures; or it may 
 mean also, according: to Sdj/onn, what looks up to the sky, that 
 is, a tree, trees being naturally alarmed at the approaeh of the 
 wind. 
 
 VOL. IV. K 
 
130 RIG-VEDA SANHITA. 
 
 may avc expiate (by praise) whatever we have com- 
 mitted secretly or openly against the swift-moving 
 ^Maruts, by which they are displeased. 
 
 6. The pious praise of the opulent Maruts has 
 been recited : may the Maruts be gratified by this 
 hymn: remove far from us, showerers (of benefits), 
 those who hate us : and do you ever cherish us Avith 
 blessin2;s. 
 
 Sr^KTA IV. (LIX.) 
 
 The deities are the Maruts, except in the last verse, which is 
 dedicated to Rubra; the metre of the first, third, and fifth 
 stanzas is Briliati, of the second, fourth, and sixth, Sntohri- 
 hati, of the seventh and eighth, Trishtuhh, of the next three, 
 Gdyatiij and of the twelfth, Anvshtubh. 
 
 Varga XXIX. 1- Agni, Varuna, Mitra, Maruts, grant happi- 
 ness, gods, to him Avhom you preserve from (the 
 perils of) this (world), whom you guide here (to the 
 paths of virtue).^ 
 
 2. Through your protection, gods, the man who 
 worships on an auspicious day overcomes his adver- 
 saries : he who offers abundant (sacrificial) food to 
 you to detain you (at his rite) enlarges his habi- 
 tation. 
 
 3. Vasishtha overlooks not the very lowest amongst 
 you ; Maruts, who are desirous (of the libation), do 
 
 ' Yam trayadhwam iclavi idam^ yam cha nayntha : idam 
 is explained, in the first place, by itas, fiom this, hhaya hetoh, 
 cause of peril; in the second, «V/a//i implies san-mdrgam, road 
 of virtue. 
 
" FIFTH ASIITAKA— FOURTH ADHYAYA. 131 
 
 you all drink togetlicr to-day of our efTused Soma 
 juices.' 
 
 4. Your protection, leaders (of rites), yields no 
 detriment to him whom you defend in battles : may 
 your latest favour return to us : come quickly, eager 
 to drink the Soma. 
 
 5. ])o you whose riches are connected together 
 come to partake of the (sacrificial) viands, for, Maruts, 
 I offer to you these oblations, therefore go not away 
 to any other (sacrifice). 
 
 G. Sit down on our sacred grass : come to bestow 
 upon us desirable riches : doing no harm, Maruts 
 delight in the sweet Soma libation presented at this 
 season. 
 
 7. ]\ray the Maruts yet unrevealed, decorating Varjra xxx. 
 their persons, descend like black-backed swans: let 
 
 the entire company gather round me like happy men 
 rejoicing together at a solemn rite. 
 
 8. The man, i\rARUTS, who wounds our feelings, 
 he who, rebuked by all, yet seeks, Vasus, to kill us, 
 he would bind us in the bonds of(VARUNA), the 
 avenger (of iniquity), such a man do you destroy 
 with a consuming fatal weapon. 
 
 9. Maruts, destroyers of foes, this oblation is de- 
 signed for you : do you, who are the devourers of 
 enemies, (coming) with your protections, graciously 
 accept it. 
 
 10. Objects of domestic worship, munificent Ma- 
 ruts, come with your protections : go not away. 
 
 ■ Sdmci Veda, i. 241. 
 
 K 2 
 
132 RIG-VEDA SANIIITA, 
 
 11. Maruts, of independent strength, who are far- 
 seeing, glorious as the sun,^ come hither, come hither, 
 I invoke you to the sacrifice. 
 
 12. We worship Tryambaka,''^ whose fame is fra- 
 grant,^ tlie augmenter of increase ;■* may I be liberated 
 from death,^ and, like the Urvanika^ from its stalk, 
 but not to immortality •? let us worship Tryambaka, 
 
 ^ The text has Surya ticcichas, literally, sun-skinned. 
 
 ^ According to the scholiast the term means the father, 
 avihvha, of the three deities, Bruhmci, Vishnu, and Rudra : the 
 Rig-vidhim \tlenl\9\.Q'g, \i\m. \\'\i\\ 31ahddeva) but the authority 
 is of no great weiu'ht. 
 
 ^ Sugand/ihn is explained, prosdritajmnya hutim, whose 
 fame of virtue is spread ; or as illustrated by another text quoted 
 in the comment, in like manner as the fragrance of a tree full 
 in flower sheds sweetness, so spreads the fragrance of holy 
 actions ; the memory of the just, smells sweet and blossoms in 
 the dust. 
 
 * Pushti ijarddhananiy the augmenter of nutrition, is inter- 
 preted, jay/nd-vijan), the seed of the world; but the sim])le 
 meanin;!; of the multiplier of good things subservient to objects 
 of bodily enjoyment, as wealth, sariradhanddivishaydn vard- 
 dhayiiti yah, is j)referable. 
 
 ^ Mrifyor moJishiya may also mean, may I be liberated from 
 the world, or the revolutions of life and death : may I attain 
 rnoh.sha. 
 
 ^ The nrcdruhii is called also the harhaii, a species of 
 cucumber. 
 
 ' Mdmritat md a amrita, not to or until the immortsil or im- 
 mortaliiy, understanding thereby either the long life of the gods 
 or swarga, paradise, the wish expressed being for final emanci- 
 pation : this notion, and the denomination Tryambaka, are, in 
 my <)])inion, decisive of the s})uriousness of this stanza : there- 
 petition of the half stanza to makeup a whoh; is something un- 
 usual ; the verse occurs in the Yajiir-Vedu, 3. GO, and is, in 
 
FIFTH ASllTAKA — lirill ADIIYAYA. 13 
 
 o 
 
 wliosc fame is fragriiiit, the augnienter of increase : 
 may I be liberated from death like the Urvdruka from 
 its stalk, but not unto immortality. 
 
 ADIIYAYA V. 
 
 MANDALA VII. Continued. 
 
 ANUVAKA IV. CONTINUKD. 
 S6KTA V. (LX.) 
 
 Tlie deities are Mitra and Vauuna, except in the first verse, 
 in which Si^rya is the divinity; the Ilishi is, as throughout, 
 Vasishtha ; the metre Trhhtxihh. 
 
 1. SuRYA, when rising to-day, declare the truth to Varga r. 
 Mitra and Varuxa, that we are void of sin : may avc, 
 Aditi, be (approved of) among the gods: praising 
 
 thee, Aryaman, may we be dear to thee. 
 
 2. This Surya, the beholder of man, rises, Mitra 
 and Varuna, upon both (heaven and earth), moving 
 (in the sky) : he who is the preserver of all that is 
 stationary or moveable, witnessing the upright acts 
 or the sina of mortals. 
 
 3. He has harnessed his seven bay steeds, ISIitra 
 and Varuna, (to come) from your common dwelling- 
 
 some instances, differently interpreted ; Tn/nnthnka is termrd 
 7icfrafrai/opctani Iludrain, tlie triocular liiulra: siifjandhim, 
 diryn fjandhnprtnm, of celostial thi<;rance : the nrvaruha is 
 s;iid to moan the karhandlm, which, when ripe, liilis of itself 
 from its stalk. 
 
134: lUG-VEDA SANHITA. 
 
 place, (the firmament) : the horses that, shedding 
 Avater, convey that Surya who, friendly to yon l)oth, 
 (contemplates all) regions, and looks carefully upon 
 living creatures as (a herdsman) upon the herd. 
 
 4. For you, (Mitra and Varuna), the sweet- 
 llavoured viands have been prepared : the sun has 
 ascended the shining firmament, for whom the Adi- 
 TYAS and the consentient ]\Iitra, Varuna, Aryaman, 
 make ready the paths. 
 
 5. These (deities), Mitra, Aryaman, Varuna, 
 are the detecters of much untruth : these uncon- 
 quered sons of Aditi, dispensers of happiness, are 
 magnified in the hall of sacrifice. 
 
 6. These, the unsubdued Mitra, Varuna, and 
 Aryaman, animate with energies the unconscious 
 (sleepers) : repairing to the intelligent performer (of 
 pious acts), they lead (him) by safe paths (to heaven), 
 removing all iniquity. 
 
 Vargaii. 7. (Beholding) with unclosing eyes, and cognisant 
 
 (of the things) of heaven and earth, they conduct the 
 ignorant man (to duty): in the lowest depth of the 
 river, (through them), there is a bottom : may they 
 lead us to the opposite shore of the vast expanse.^ 
 
 8. Including our sons and grandsons in that pre- 
 serving and auspicious felicity wdiich Aditi, Mitra, 
 and Varuna confer upon the liberal donor (of the 
 
 ' Vhhpitasya pdravi : the former is explained only by 
 vydptitasya, expanded : Say ana supplies the subsUintive 
 karmanah, act, duty. 
 
FIFTH ASIITAKA — FIFTH ADUYAYA. 135 
 
 oblation), may we never, acting precipitately, incur 
 the displeasure of the deities. 
 
 9. Let my adversary desecrate the altar by (ill- 
 expressed) praises: repelled by Varuna, may he 
 (undergo) various sufferings: may Aryaman defend 
 us from those who hate ns : confer, showerers (of 
 benefits), a vast region upon the liberal donor (of 
 oblations). 
 
 10. The association of these (three deities) is of 
 mysterious lustre : by their secret strength they over- 
 come (all enemies) : showerers (of benefits), through 
 fear (of you our opponents) are trembling: have 
 mercy upon us in the mightiness of your strength. 
 
 11. These munificent (deities) conjointly accept 
 the praise of the worshipper, and bestow a spacious 
 mansion for a dwelling npon him who, for the sake of 
 food and excellent riches, devotes his mind to your 
 glorification.^ 
 
 12. Excellent Mitra and Varuna, to you this 
 adoration at sacrifices is addressed : remove from us 
 all difliculties, and ever cherish us with blessings. 
 
 S6KTA VI. (LXT.) 
 Deities and metre as l)efoiv. 
 1. Spreading around tlic beautiful light, MiTRA Varga ill. 
 and Varina, of you two divinities, Surya rises : he 
 
 ' Yo brahma?ie siimatim aynjiitc is explained, yo yajamdno 
 dnfhiii siihlinnam. bvddhim yuslimat stoharupayn, tlio iiisfitutor 
 of the lito, wlio ^ives pure or pious understanding to the nature 
 or form of your praise. 
 
13G KIG-VEDA SANHITA. 
 
 who beholds all existing beings apprehends the acts 
 of mortals. 
 
 2. The sage, the solemnizer of sacrifice, the an- 
 cient hearer (of holy prayer)/ earnestly repeats, 
 MiTRA and Varuna, your praises : he whose prayers, 
 doers of good deeds, you favour, whose acts (of wor- 
 ship) you recompense not for years.^ 
 
 3. You are vaster,^ Mitra and Varuna, than the 
 ample earth, vaster, bounteous donors, than the glo- 
 rious and expansive heaven : you maintain beauty in 
 plants and in people, diligent observers of truth, and 
 vigilantly protecting (us). 
 
 4. Praise the splendour of MiTRA and Varuna, 
 whose strength, by its mightiness, keeps heaven and 
 earth asunder : may the days of those who offer not 
 worship pass without male descendants : may he who 
 delights in sacrifice increase in prosperity. 
 
 5. Unperplexed, all-pervading showerers (of bene- 
 
 * The text has dirghosrut, which is explained only by chira 
 hdlam srotd, a hearer for a long time, an epithet of Vasishtha, 
 but in -what sense is somewhat uncertain. 
 
 ^ A yatkratwa na saradah prmaithe is explained, 9/at harma 
 hahun samvatsardn dpurayethe, whose act you fill or fulfil 
 many years : the scholiast passes by na, which may be the con- 
 junction onrZ as well as the negative not: in either case tlie 
 sense is obscure : it may mean that the merit of the worship is 
 so Efreat that it cannot be adequately rewarded except after a 
 long ])Ciiod. 
 
 ^ This is said to be implied by the preposition pra in the text, 
 put for prarii'ichdthe, us in Suhfalx'i. 3Ia?ji</alai. vol. i. ]). 1G4, 
 where we have the compound verb praririchc. 
 
FIFTH ASHTAlvA — FIFTH ADHYAVA. 137 
 
 fits), these (praises) are for you, in wliicli nothing 
 surprising, no adoration (worthy of you), is heheld : 
 the insincere commendations of men serve as oifenccs : 
 eulogies of you, although ofTored in secret, are not 
 unappreciated. 
 
 G. I offer sacrifice to you two with praises, I in- 
 voke you, j\riTRA and Varuna, Avhen in trouble : may 
 the present hymns be capable of gratifying you : may 
 tliese (my) prayers be acceptable to you both. 
 
 7. To you, divine Mitra and Varuna, to you this 
 adoration at sacrifice is addressed : remove from us 
 all difficulties, and ever cherish us with blessings. 
 
 S6KTA VII. (LXIT.) 
 
 The deity of the first three verses is Si^rya, of the other three 
 the divinities are Mitra nnd Varuna ; the metre is Trixk- 
 tubh. 
 
 1. SuRYA spreads his vast and numerous rays over Vargaiv. 
 all the crowds of men : shining bright by day, he is 
 beheld (l)y all) the same, the creator, the created,^ he 
 
 is glorified by his worshippers. 
 
 2. Kise up before us, Sijrya, with thy glorious 
 white horses : declare us free from sin to .AIitra, 
 Varuna, Aryaman, and Agni. 
 
 .3. ^lay Varuna, Mitra, and Agni, tlie alleviators 
 of pain, the observers of truth, bestow upon us 
 thousands (of riches) : may they, the givers of 
 
 ' Krafird hritdli ;irc exphiiiied, Sunyisi/a luirttd j)nij(ijn- 
 tind sampdditah, the mak< r of till produced by Prnjdjmli. 
 
138 RIG-VEDA SANHITA. 
 
 delight, grant us excellent (food) : glorified by us, 
 may they fulfil our desires. 
 
 4. Indivisible and mighty heaven and earth pro- 
 tect us Avho, of fortunate birth, have knowledge of 
 you both : let us not incur the displeasure of Varuna, 
 or of Vayu, or of Mitra, the best beloved of men. 
 
 5. Stretch forth your arms for the prolongation of 
 our existence, bedew with water the pastures of our 
 cattle, render us honoured amongst men : ever 
 youthful Mitra and Varuna, hear these my in- 
 vocations.^ 
 
 G. May Mitka, Varuna, Aryaman, grant affluence 
 to us and to our posterity : may all paths be easy of 
 access unto us : and do you ever cherish us with 
 blessings. 
 
 Sr^KTA VIII. (LXIII.) 
 
 The deity of the first four stanzas and of one half of the fifth is 
 Si^RYA, and the deities of the rest are Mitra and Varuna; 
 the metre as before. 
 
 1. The auspicious Surya rises, the eye of all, the 
 common (parent) of men: the divine eye of Mitra 
 and of Varuna, who breaks through the glooms as 
 through (investing) skin. 
 
 2. The animater of men arises, the great rain- 
 shedding banner of Surya ^ rolling on the universal 
 
 ' Yaj ur- Veda, 21. d : 3Ia/iulliara' s mterpretation is to ihe 
 same fjurport as Sdyana's, with slight variations. 
 
 ^ Mahdn hetnr, arnavah mryasya, the banner or emblem of 
 Surya is Surya, which is probably all that Sdydna means 
 
FIFTH ASIITAKA — FIFTH ADHYAYA. 139 
 
 wheel, wliicli the white steeds yoked to liis car drags 
 along. 
 
 3. Delighted by the praises (of his worshippers), 
 the radiant sun rises from the lap of the dawns : that 
 divine sun gratifies my desires, who limits not the 
 lustre that is common (to all). 
 
 4. The bright and glorious sun rises from the fir- 
 mament far-going, traversing (the heavens), diffusing 
 light: verily all beings animated by Surya proceed 
 and execute their assigned labours. 
 
 5. lie travels the path which the immortals have 
 prepared for his course, darting along like a hawk : 
 we Avorship you, Mitra and Varuna, when the sun 
 has risen, with praises and oblations. 
 
 6. May Mitra, Varuna, Aryaman, grant affluence 
 to us and to our posterity : may all paths be easy of 
 access to us, and do you ever cherish us with 
 blessings. 
 
 St^TKTA IX. (LXIV.) 
 Mitra and Varuna are the deities; the metre is TrishUihh. 
 
 1. Ruling over the waters that are in heaven and varga \ i. 
 earth, impelled by you, (the clouds) assume the form of 
 rain •} may the auspiciously manifested ]\1itra, the 
 
 when he maintains that wc have here an arbitrary change of 
 case, and tliat for Suryasya we sliould liavc Suri/nli in the 
 nominative. 
 
 ■ Pra vain cjhriiasya mrn'tjo dadiran is explained, ytivd- 
 hhydm prcritd mrfjJid vdakasya rupdni prayarhrhliatitl, im- 
 pelled by you the clouds give the forms of water; or, according 
 
140 RIG-VEDA SANIIItA. 
 
 royal Aryaman, the powerful Varuna, accept our 
 oblation. 
 
 2. Sovereigns, mighty preservers of water, powerful 
 lords of rivers, come to our presence : send down to 
 us, munificent Mitra and Varuna, from the firma- 
 ment, sustenance and rain. 
 
 3. May Mitra, Varuna, the divine Aryaman, con- 
 duct us by the most practicable paths, then, (when we 
 desire their guidance), accordingly as Aryaman pro- 
 mises to the liberal donor (of oblations), may we, en- 
 joying the protection of the gods, rejoice in abundance, 
 together with posterity.^ 
 
 4. Mitra and Varuna, bedew with water him who 
 fabricates your cliariot in his mind, offering high 
 praise, and confirming it (by sacrifice) : render, sove- 
 reign (deities), the people well affected towards him. 
 
 5. Varuna and Mitra, this praise, pure as the 
 Soma libation, has been offered to you, and also, 
 Aryaman, (to thee):^ protect our rites: be awake to 
 our praises : and do you ever cherish us with bless- 
 
 ings. 
 
 Sl^KTA X. (LXV.) 
 Deities and metre as before. 
 
 varga VII. 1. Whcu the suu has risen, I invoke Mitra and 
 
 to another ex[)]anation, ghrita keeps its ordinary sense, the forms 
 of butter, that is, oblations, are given to you, 
 
 ' Ishci madema saha, witli food rejoice, together with poste- 
 rity, putrddihhih, understood. 
 
 ^ The text has vdyave : Vdyu is said to be a synonyme of 
 Aryairian. 
 
FIFTH ASIITAKA — FIFTH ADHY.(yA. 141 
 
 you, Varuna, of pure vigour, wliose imperishable and 
 superior might is triuuipluiut in the crowded coullict 
 over ull euemies. 
 
 2. They verily are uiighty among the gods: they 
 are rulers : they bestow upon us a numerous posterity : 
 may we obtain you, ]\riTRA and Varuna, whether on 
 earth or in heaven, and wherever the (passing) days 
 may preserve us. 
 
 3. Holders are you of many fetters, barriers against 
 the irreligious, invincible by hostile mortals: may we 
 cross over all the danger, IMitra and Varuna, by the 
 path of sacrifice, to you, as (we cross over) water by 
 a boat. 
 
 4. Come, Mitra and Varuna, to our offered obla- 
 tiou: sprinkle our })lace of sacrifice with water ;ind 
 with viands: (who) in this world (may) present to 
 you such) excellent (donations) that you may (thereby 
 be induced to) gratify mankind with celestial and 
 beautiful water. ^ 
 
 5. Varuna and Mitra, this praise, pure as the 
 Soma libation, has been offered to you, and also, 
 Aryaman, (to thee): protect our rites: be awake to 
 our praises : and do you ever cherish us with bless- 
 ings. 
 
 ' This passage is very ohscuroly expressed, altlioiigh tlic 
 purport may l)e guessed, with the aid of the scholiast; it is 
 literally, towards you iwo here an excellent to man bestow of 
 water celestial, heautif'ul, (or flowin<r), praii ram. atra i^arnmd 
 jandjjd }>riiiif<i7ii uditali iltvi/(i.\i/a cltdidli. 
 
142 RIG-VEDA SANIIITA. 
 
 Sl^KTA XI. (LXVI.) 
 
 Tlie deities of the tliree first stanzas are Mitra and Varuna, 
 of tlie fourth and foUowintj, to the thirteenth inchisive, the 
 Adityas, Si^rya is the deity of the three next, Mitra and 
 Varuna are again the deities of the last three verses; the 
 metre of the first nine stanzas is Gdyatrl, of the tenth, 
 twelfth and fourteenth J3rihati, of the eleventh, thirteenth 
 and fifteenth Sato-hrihati, of the sixteenth Puro-ushnih, and 
 of the rest Gdyatri. 
 
 VargaViii. 1. May tliis our propitiatory praise, accompanied 
 by oblations, proceed to you, Mitra and Varuna, of 
 reiterated manifestations.^ 
 
 2. You whom the gods upliold for their invigo- 
 ration, both mighty, masters of strength and of dif- 
 fusive radiance. 
 
 3. Protectors of our dwellings, protectors of our 
 persons, Mitra and Varuna, perfect the rites of 
 your adorers. 
 
 4. May Mitra, the destroyer of sin, Aryaman, 
 Savitri, Biiaga, bestow (upon us) to-day at sun-rise^ 
 what (we pray for). 
 
 5. ]\Iay this our dwelling be well protected, liberal 
 deities, on your departure, you who purify us from 
 sin ; 
 
 Vargaix. 6. And Avho are sovereign over all, and, Avitli 
 
 Aditi, preside over this unobstructed and great 
 ceremony.^ 
 
 ' Tavijiitayoh, repeatedly born, as presiding over day and 
 night they may be said to be manifest repeatedly in daily suc- 
 cession. 
 
 '' Sdwa-Vedn, ii. 701 ; Yaiiir-Veda, 33. 20. 
 
 ^ Uta sirardjo aditiradahdluisya vrataxya ye, viaho rdjdiia 
 
FIFTH ASIITAKA— FIFTH ADIIYAYA. 143 
 
 7. I glorify yon, AIitra and Varuna, and Akya- 
 MAN, the consnnier of enemies wlien the sun has 
 risen. 
 
 8. May this praise (be effective) for uninipeachcd 
 strength, along with golden treasure: may it (he 
 effective), sages, for tlie fullihneut of (the objects of) 
 the sacriiice. 
 
 9. May we be thine, divine Varuna : may we, 
 along with pious worshippers, be, Mitra, thine : 
 may we obtain food and water.^ 
 
 10. Manifold, radiant as the sun, AcNl-tongued 
 angmenters of sacrifice, you who have limited the 
 three universal sacrifices with comprehensive rites.'"^ 
 
 11. AVho have established tlie year, and tlien the Varg.iX, 
 month and the day, the sacrifice, the night, and the 
 
 holy text, they, the royal deities, Varuna, Mitra, 
 Aryaman, enjoy unrivalled miglit. 
 
 12. Therefore to-day at sunrise we solicit you with 
 hymns for (wealth), which Varuna, Mitra, Ar- 
 yaman, bearers of water, you convey. 
 
 13. Accepters of rites, generated for rites, aug- 
 
 isnte, the place of Aditi, is rather doubtful, as the text has no 
 copulative : the scholiast proposes as one readiii*;, Adiiis 
 texfidtn ivdid, of them Aditi is the mother, or that vhich 
 follows, Mitrddoyo aditisr/ia, Mitra and the rest and Aditi. 
 
 • Islitnn xiraK c/ki dhiinahi is explained, annain iidfilKH}! rJin 
 d/idr'cn/dtnahe, may we retain food and water : this and the two 
 preceding verses form a Tricha, to be repeated at the morninf>; 
 sacrifice : they occur also Si'nna-Veda, ii. 417 — ilO. 
 
 " Trini ye yenmh cidtitlidni dhitibhih visvdni pnrihhutifihih 
 is explained, ye trini rydptdRi hshityddisthdndni pdribhdnn- 
 
144 RIG-VEDA SANIIITA. 
 
 menters of rites, fierce enemies of the neglecter of rites, 
 may we, as well as those men who are your adorers, 
 be in (the enjoyment of) the highest felicity, all con- 
 firmed by you.^ 
 
 14. That beantiful orb (of the sun) rises on the 
 near margin of the sky as the swift, divine, white- 
 coloured (steed) bears it along for the beholding of 
 all men. 
 
 15. The seven gliding steeds convey the sun, the 
 lord of every individual moving or stationary thing, '^ 
 traversino; the wdiole world in his chariot for the 2;ood 
 (of all). 
 
 16. That pure eye (of the universe), beneficial to 
 
 hath liharmabhih prayachchhanti, wlio give the three pj)re.i(l 
 places, earth and the rest, with overcoming acts ; it is not veiy 
 clear what is intended : perhaps merely to say that Mitra and 
 the rest are worshi])ped as the objects of three rites, with defi- 
 nite ceremonies or at definite seasons. 
 
 ' Teshdm vah axmne suchchhai'dithtame, of those of yon in 
 the most blissful opulence, or in happiness, united with a most 
 delightful dwelling, snkhatavte dhatie, atyantaraman'njagrilia- 
 yulite sukhe va. 
 
 ^ Sirshnah sirgJino jayatas taxthiisfiaspatim, the lord of 
 stationary and moveable head by head : the scholiast would 
 a])parently connect Siras with the horses of the sun, the ablative 
 or genitive being put for the instiumenlal, sirasd, swaswasira 
 sd vahanii Kuiyuin, they bear the sun by his own head; or the 
 head, he says, may be put for the being with a head, ^iruli. 
 sabdena tud-vdn 2)addrth(ili, that is to say, the whole of such 
 objects, tasya-hdrtsiiyavi, or the best of all, sarvasya sreslitham : 
 he seems ratlu r })uzzled : it probably implies only each or iiuli- 
 vidual. 
 
FIFTH ASIITAKA — FIFTH ADHYAYA. 145 
 
 the gods, rises : may we l)eliol(l it for a Iiundrcd 
 years : may we live a hundred years. ^ 
 
 17. Unconquerable, resplendent Varuna and 
 MiTRA, (induced) by our praises, come to drink the 
 Soma juice. 
 
 18. Gentle Mitra and Varuna, destroyers of foes, 
 come from heaven with your glories, and drink the 
 Soma juice. 
 
 19. Come, Mitra and Varuna, leaders of rites, 
 propitiated by the oblation, and drink the Soma^ 
 augmenters of the sacred rite. 
 
 SUKTA XII. (LXVII.) 
 
 The deities are the Aswins; the metre is Trislitiihh. 
 
 1. Lords of men, (I approach) to adore your vargaxii. 
 chariot Avith devout praise and oblation, I address it 
 
 as if it were a messenger to awaken you, adorable 
 deities, as a son (addresses) his parents. 
 
 2. Kindled by us, Agni blazes, the extremities of 
 the darkness are seen nigh at hand, the banner (of 
 the sun) is perceived rising with the glory on the 
 east of the dawn, the daughter of heaven. 
 
 3. Verily, Aswins, the pious priest repeating 
 (your praises) glorifies you, Nasatyas, with hymns: 
 come therefore by formerly-trodden paths to our pre- 
 
 ' Ynjur-Vcda, 36. 2-J, wliicli add?, srinuyuma saradali 
 safam, prahravidma sarailah satam, adindh xydma saradak 
 sntam, hItih/axcJin saradah satam, mny wc hear, may we 
 speak, may wc be independent, for a linndred years or more. 
 
 VOL. IV. L 
 
146 RlG-VEDA SANHITA. 
 
 sence with your chariot, familiar with heaven, hiden 
 with treasure. 
 
 4. Eelying on you, AswiNS, as protectors, desirous 
 of wealth, Madhwis, I invoke you when the Soma is 
 effused : may your stout horses bring you (hither) : 
 drink the sweet juices poured out by us. 
 
 5. Divine AswiNS, render my sincere and un- 
 disturbed adoration, offered for the sake of riches, 
 (efficacious) for their acquisition : preserve all my 
 faculties in (the time of) battle: protectors of pious 
 acts, (influenced) by our acts, bestow upon us 
 (wealth). 
 
 Vargaxiii. 6. Protcct US, AswiNS, in these pious acts, may 
 our procreative power fail not ; but (through your 
 favour) possessing sons and grandsons, distributing 
 desired riches and enjoying ample wealth, may we 
 accomplish the worship of the gods. 
 
 7. This treasure given by us has been placed, 
 MXdhavis, before you, like (an envoy) who has come 
 to the presence (of a prince) for (acquiring his) 
 friendship : come to our presence with benevolent 
 thoughts, accepting the oblations offered amongst 
 human beings. 
 
 8. Nourishers of all, the chariot of you two, who 
 are associated in a common purpose, traverses the 
 seven flowing (streams) : the excellent horses har- 
 nessed by the gods, who bear you rapidly, careering 
 in the car, are never wearied. 
 
 9. Be propitious to those Avho are aflfluent^ (in 
 
 Asafichafo hhutam, Sayana says, here means anurnhtau 
 
FIFTH ASIITAKA — FIFTH ADRYAYA. 147 
 
 oblations), who oiler the wealth that is to be oflered 
 for tlie sake of riches : they who encourage a kins- 
 man ^ with kind commendations, distrilmting wealth 
 of cattle Jind of horses. 
 
 U). Ever youthful AswiNS, hear to-day my invo- 
 cation : come, AswiNS, to the dwelling where the 
 oblation is prepared : grant wealth (to the offerer) : 
 elevate the worshipper : and do you ever cherish us 
 with blessings. 
 
 S6kta Xlll. (LXVIII.) 
 
 The deities as before: the metre of the first seven stanzas is 
 VirdJ, and of the two last Trishtubh. 
 
 1. Illustrious AswiNS, lords of handsome horses, VargaXiv 
 come hither, propitiated, Dasras, by tlie praises of 
 
 your adorer, and partake of our consecrated oblations. 
 
 2. The exhilarating viands have been prepared for 
 you : come quickly to partake of my oblation : disre- 
 garding the invocations of an adversary, listen to 
 ours. 
 
 3. Your chariot, AswiNS, in which you ride with 
 SuRYA, hastens towards us at our solicitation, tra- 
 versing the regions as swift as thought, and laden 
 with a hundred blessings. 
 
 hhuvatnm ; \n\i lie explains it hutidpi asdji/arndtiau, being 
 anywhere unoccupied, unattached, — meaning, be unattached to, 
 or uninterested in, any except the present worshippers. 
 
 ' JBandhu may also, it is said, mean the Adlnrart/ii, or 
 miidstrant priest, pJialoHi hnfl/nidfi, wliom one Iiiiids b_\ ii 
 reward. 
 
 I. 2 
 
148 ' RIG-VEDA SANIIItA. 
 
 4. When the stone, seeking to propitiate you two 
 divinities, is raised aloft, and loudly sounds, ex- 
 pressing for you the So?na juice, then the pious wor- 
 shipper brings you back, beautiful divinities, by his 
 oblations. 
 
 5. Wonderful, verily, is the wealth that is yours: 
 you have liberated from the cave Ami,^ who is dear 
 to you, and enjoys your protection. 
 
 6. Such Avas your benevolence, AswiNS, to Chya- 
 VAKA, praising and offering oblations, that you in 
 requital rescued his bodj" from departure. 
 
 7. When faithless friends had abandoned BnuJYU^ 
 in the midst of the ocean, you brought him to shore, 
 devoted to and relying upon you. 
 
 ' Nyatraye mahuhicantam yuyotam, yoii separated the 
 mahishicat from Atii: the scholiast considers mahishwat as a 
 synonym of ribisa, which has occurred before ; it is amongst 
 the 134 words at the end of the Nujhantu of the Niruhta, of 
 which there is no explanation; but in 3Iand. i. S. cxvi. v. 8, 
 vol. i. 290, rihUe is ex|)lained, apagataprahdse pkldyantra- 
 </r'<7(e, in a dark house of implements of torture. Sdyajm ehc- 
 where considers it equivalent to ayni, or rather tiishdf/ni, or 
 fire of chaif, as he explains, in tlie following Sukta Ixxi. v. 5, 
 anhasas by ribisdd a(jneh sahdsdt. Although the word does not 
 occur, the incident is alluded to more than once in tlie first 
 Mandala, Sukta cxii. 7, where the commentary says Atri was 
 thrown into a machine-room with a hundred doors, wheie he 
 was roasted; and again, cxviii. 7, the same explanation occurs, 
 
 satadicdre piddyaritragrihe tuslidrjnim sitenodahcna 
 
 avdrayethdm, you extinguished with cold water the chaff" fire 
 by Avhich Atii was burnt when thrown into the house of 
 machines of torture with a hundred doors. A reference is 
 made to Mnndala x. 39. 9. 
 ■' See vol. i. 289. 294. 306. 
 
FIFTH ASUTxVKA — FIFTH ADHYAYA. 149 
 
 8 You have graiitcd (his desires) to Vrika,' ex- 
 hausted by his devotions : when called upon you have 
 listened to Sayu : you are they who have filled the 
 barren cow (with milk) as (a river) with water: you 
 have (endowed her) Avith strength, AswiNS, by your 
 deeds. 
 
 9. This your devoted worshipper, waking before 
 the dawn, praises you with hymns : nourish him with 
 food, and let the cow (nourish him) with her milk: 
 and do you ever cherish us with blessings. 
 
 S6kta XIV. (LXIX.) 
 The deities as before; the metre is Trishtubk. 
 
 1. May your golden chariot, drawn by your vigorous Varga xvi. 
 horses, blocking up heaven and earth, come to us, 
 following the track of the waters, radiant with (glow- 
 ing) wheels, laden with viands, the protector of men, 
 
 the receptacle of food. 
 
 2. Renowned among the five orders of beings, fur- 
 nished with three benches,^ harnessed at will, may it 
 come hither: that (vehicle) wherewith you repair to 
 devout mortals, Avhithersoevcr, AswiNS, directing your 
 course. 
 
 3. Well horsed and celebrated, come, AswiNS, to our 
 presence: drink, Dasras, the sweet pledge: your 
 
 * The commentator seems rather uncertain as to Vriha, 
 which usually means malignant or impious : it may mean, he 
 says, a person. 
 
 2 Trivandliurah ; compare also i. 47. 2, ami i. 183. 1. 
 
150 IflG-VEDA SANHItA. 
 
 chariot, conveying you, witli your spouse, furrows 
 with its two wheels ^ the extremities of the sky. 
 
 4. The daughter of Surya made choice of your 
 chariot at the approach of night: you defend the 
 devout worshipper by your deeds, when the resplendent 
 (sacrificial) food proceeds to you to secure your pro- 
 tection. 
 
 5. Eiders in the chariot. As wins, come for our 
 purification and Avelfare to this our sacrifice, at the 
 daAvn of day, witli that chariot which is clothed in 
 radiance, and which, when harnessed, traverses its 
 (appointed) road. 
 
 6. Leaders of rites, like (thirsty) cattle, thirsting 
 for the radiant (Soma)^ hasten to-day to our sacri- 
 fice : in many ceremonies do the pious propitiate you 
 with praises : let not other devout worshippers detain 
 you. 
 
 7. You bore up Bhujya, Aswins, from the Avaters, 
 when cast into the sea, bearing him to shore by your 
 exertions Avith your undecaying, unwearied, unha- 
 rassed horses. 
 
 8. Ever youthful Aswins, hear to-day this my in- 
 vocation : come, AswiNS, to the dwelling Avhere the 
 oblation is prepared, grant wealth (to the offerer), 
 elevate the worshipper, and do you ever cherish us 
 with blessings. 
 
 ' Vnrtanihliydni : — vartani is usually rciulered a road : it is 
 here explained by chahrdhhijdm. 
 
I'li'TII ASIITAKA — FIFTH ADIIYAYA. 151 
 
 S6KTA XV. (LXX.) 
 The deity and metre as before. 
 
 1. All-adored AswiNS, come to our (sacrifice), to Varga xvii. 
 tliat place on earth which has been designated yours, 
 
 wliicli, like a swift, broad-backed horse,^ awaits you, 
 and on whicli you are seated as firmly as in a dwell- 
 ing.2 
 
 2. This excellent praise, redolent of food, propi- 
 tiates you : the ewer has been heated in the dwelling 
 of the worshipper,^ which, reaching you, fills the 
 ocean and the rivers (through the rain it obtains), 
 associating you (in the rite), like two well-matched 
 horses in a chariot. 
 
 3. To whatever places you may descend, AswiNS, 
 from heaven, whether amidst the spreading plants, 
 or amongst men, or sitting on the summit of the 
 clouds, be the bearers of food to the man, the donor 
 (of the oblation). 
 
 4. Inasmuch, divine AswiNS, as you accept that 
 Avhich is most acceptable in the plants and in the 
 water.s,' and those (things) which arc most suitable to 
 
 ' Suna-prishthah is, the scholiast says, sukhakani, pleasant, 
 d( lightful, vipiilatudt, from its breadth. 
 
 * A yat sedathur dhruvase na yonim is not very clear. The 
 comparison is explained, dliruvdya nivdsdya sthdnan iva, like 
 a place for a durable soil. 
 
 3 Gharma : see vol. iii. p. 281. The scholiast connects it with 
 prava rga,— gharm ah pra va rrja xcli a . 
 
 * Meaning, according to the scholiast, the cakes of meal and 
 the Soma juice offered in sacrifices. 
 
152 RIG VEDA SANHITA 
 
 you, (the offerings) of the Rishis, therefore, bestowing 
 upon us ample riches, (favour us) as you have favoured 
 former couples.^ 
 
 5. As WINS, hearing the many prayers of the Rishis^ 
 you look (favourably) upon (us) : come to the sacri- 
 fice of this man, and may your desired favour be 
 (shcAvn) him. 
 
 6. Come, Nasatyas, to the excellent Vasisiitha, 
 the w^orshipper who, accompanied by the priests, is 
 
 present, offering oblations and repeating pi-aises : 
 these prayers are recited to (bring) you (hither). 
 
 7. This adoration, AswiNS, this praise (is for you) : 
 be gratified, showerers (of benefits), by this lau- 
 dation : may these eulogies, addressed to you, reach 
 you : and do you ever cherish us with blessings. 
 
 ' Sacrificers, or institutors of sacrifices, yajamdnas, and their 
 wives. 
 
FIFTH ASIITAKA — FIFTH ADUYAYA. 153 
 
 ANUVAKA V. 
 
 ADHYAYA V. Continued. 
 
 S6kta I. (LXXI.) 
 The deities and metre as before. 
 
 1. Night retires before the dawn, the sister (of the vargaxvui. 
 As wins) : the dark night leaves the path clear for 
 
 the radiant (snn) : upon yon, Avho arc affluent in 
 horses, affluent in cattle, we call day and night : keep 
 away from us the malevolent. 
 
 2. Come to the mortal, the donor (of oblations), 
 bringing desired wealth in your chariot : keep afar 
 from us famine and sickness: day and night, jMIduwis, 
 protect us. 
 
 3. May your docile and vigorous (horses) bring 
 hither your chariot at the approaching dawn : con- 
 duct hither, AswiNS, your radiating, wealth-laden 
 cliariot, with your rain-bestowing steeds. 
 
 4. With that chariot, lords of men, which is your 
 vehicle, which has three benches,' is laden with wealth, 
 and is the precursor of day, come, Nasatyas, to us ; 
 with that chariot which traverses (the sky) as your 
 all-pervading form.^ 
 
 5. You exempted Chyavana from decay :^ you 
 
 ' See p. 150. n. 1. 
 
 ■^ Ahhi yad ram visuapsnyo jhjdti is explained, ?/o ro^Z/o vdm 
 vi/dptarupo ahhi'jnc/ukhati ; or it rnay mean, since Vasishtha 
 praises you, — visicapsnyah being a name of Vasishtha. 
 
 3 See vol. i. p. 308. 
 
G1 
 3 
 
 154 RIG-VEDA SANIIITA. 
 
 mounted Pedu upon a swift charger :^ you extricated 
 Atri from torture and darkness: you replaced 
 JIhusha in his rebellious kingdom.- 
 
 G. This adoration, AswiNS, this praise (is for you) : 
 be gratified, showerer (of benefits), by this laudation : 
 may these eulogies, addressed to you, reach you : and 
 do you ever cherish us with blessings. 
 
 8{jKTA II. (LXXir.) 
 
 The deities and metre as before. 
 
 Vargaxix, 1. Come, NAsATYAS, with your cattle-giving, 
 horse-bestowing, wealth-yielding chariot : all praises 
 gather round you, who are resplendent with admirable 
 beauty of person. 
 
 2. Sharing in satisfaction with the gods, come to 
 our presence, NXsatyas, with your chariot, for the 
 friendship (that prevails) between you and us is 
 from our forefathers : a common ancestor ^ (is ours) : 
 acknowledge his afiinity. 
 
 3. Praises Avaken up the AswiNS, kindred ado- 
 rations (arouse them) and the celestial dawns : the 
 sage, addressing these laudations to the adorable 
 
 ^ Nira7ihasas tarnasah spartam Afrim ; Sayana : anhasah, 
 rihisdt tushdgneh sakdsdt, tamasascha guhdntalisthitdckcha : 
 see vol. i. p. 307. 
 
 2 See vol. i. p. 312. 
 
 ^ Visird niyutah : niyut is here said to mean shtti, praise. 
 
 * Vivaswat and Vari/na were both sons of Kasyapa and 
 Aditi: the Adit y as are the sons of the former, Vasishtha of the 
 latter, consequently they are first cousins. 
 
FIFTH ASIITAKA— FIFTH ADUYAYA. 155 
 
 heaven and earth, glorifies the Nasatyas in their 
 presence. 
 
 4. When the dawns arise, yonr worsliippers, 
 AswiNS, pruiier you praises : the divine Savitri casts 
 his splendours on high : the fires, with tlieir (kindled) 
 fuel, greatly glorify you. 
 
 5. Come Nasatyas, from the west, from the east : 
 (come), AswiNS, from the south, from the north, come 
 from every quarter with riches beneficial for the five 
 classes of men : and do you ever cherish us with 
 blessings. 
 
 S<JKTA III. (LXXIII.) 
 The deities and metre as before. 
 
 1. Devoted to the gods, and hymning their praise, vargaxx. 
 Ave have crossed to the opposite shore of this (state of) 
 darkness: the worshipper invokes the AswiNS, the 
 
 doers of many deeds, the most mighty, the first-born, 
 the immortal. 
 
 2. The man who is dear to you, Nasatyas, the in- 
 voker of the gods, has taken his seat, he who offers 
 Avorship and repeats praise : be nigh, AswiNS, and 
 partake of the libation : supplied with food, I address 
 you at sacrifices. 
 
 3. Praising (the gods), we prepare the sacrifice for 
 their coming : showerers (of benefits), be propitiated by 
 this pious laudation : despatched like a swift messenger, 
 Vasisutha arouses you, glorifying you with hymns. 
 
 4. May those two, the bearers (of oblations), ap- 
 proach our peo})le, destroyers of Rakshams, well- 
 
156 RIG-VEDA SANIIITA. 
 
 nourished, strong-handed: accept our exhihirating 
 (sacrificial) viands : injure us not, but come with good 
 fortune. 
 
 5. Come, Nasatyas, from the west, from tlic east: 
 come, AsAViNS, from the south, from the north, come 
 from every quarter with riches beneficial for the five 
 chxsses of men; and do you ever cherish us with 
 blessings. 
 
 S^KTA IV. (LXXIV.) 
 
 The deities as before ; the metie of the first three stanzas and of 
 the fifth is Brihali : of the fourth and sixth, Sato-hrihati. 
 
 Varjra XXI, 1- Thesc pious praises glorify you, radiant Asavins : 
 I call upon you, who are rich, in acts for preservation, 
 for you repair to every individual.^ 
 
 2. You are possessed, leaders (of rites), of mar- 
 vellous wealth; bestow it upon him who sincerely 
 praises you : alike favourably-minded, direct your 
 chariot to our presence: drink the sweet Soma 
 beverage. 
 
 3. Come, AswiNS, tarry near us,^ drink of the sweet 
 libation: showerers (of benefits), by whom riches are 
 won, milk the rain (from the firmament) : harm us 
 not: come hither. 
 
 4. Yours are the horses that, conveying 3^ou, bring- 
 yon to the dwelling of the donor (of the oblation) : 
 divine leader (of rites), favourably inclined towards 
 us, come Avith your rapid steeds. 
 
 ' Sdma-Veda, i. 304 ; ii. 103 : the whole of this Siikta is 
 termed a Pragdtha. 
 2 Yajur-Veda, 33. 88. 
 
FIFTH ASIITAKA — FIFTH ADHYAYA. 157 
 
 5. The pious worsliippers now iipproacliing you 
 unite to oHer (you sacrilicial) food : do you two, 
 Nasatyas, grant to us who are allluent (in olFerings) 
 enduring I'anie and dwelling. 
 
 6. Those worsliippers, the benefactors of men, 
 doing injury to none wlio repair to you, like waggons' 
 (to the farm), either prosper by their own strength, 
 or iidiabit an excellent abode. 
 
 SijKTA y. (LXXV.) 
 
 The deity is the Dawn ; the Ilishi, as before, Vasishtita ; the 
 metre is Trishtuhh. This is one of the Suhtaa which the 
 lihj-vidhdnn directs the worshipper to repeat on risinrj at the 
 eml of tlie night, ciihn and pure, and awaiting the appearance 
 of the Dawn witli liis liands raised to his forehead, as by so 
 doing he will obtain various kinds of wealth, gold, cattle, 
 horses, grain, clothes, goats, sheep, male offspring and wives. 
 
 1. The Dawn, the daughter of heaven, has risen: vargaxxii. 
 she comes, manifesting her magnificence in light : 
 
 she scatters our foes as well as the odious darkness, 
 and relumes the paths that are to be trodden (by 
 living beings).^ 
 
 2. Be unto us to-day the cause of great felicity : 
 l)estow, UsHAS, (what is promotive) of great prospe- 
 
 ' The text has only rathii ivn, like chariots : the scholiast 
 adds, vHhyadipurnfi yatlui prdpnuvnnti swdmif/ri/iam, loaded 
 with rice and the like, arrive at the house of the owner. 
 
 - Anfjiroxtomd pathydh oj'ifjah is explained, fjnutritnmd 
 padni'ir i/di/irnti, she throws up the j)atlis that are to be most 
 traversed, that is, prdnindm vyavalidrdtjn pra/idsnynfi, sli<' 
 gives light for the transactions of living beings. 
 
158 RIG-VEDA SANHIxi. 
 
 rity : give us wonderful riches and reputation : grant, 
 divine benefactress of men, to mortals flourishing 
 male posterity.^ 
 
 3. These wonderful, immortal rays of the beautiful 
 Dawn appear, giving birth to the pious rites of 
 divine worship, and filling tlie firmament, they spread 
 around. 
 
 4. Exerting herself, she approaches rapidly from 
 afar (to give light) to the five classes of men, wit- 
 nessing the thoughts of men, the daughter of heaven, 
 the benef^ictress of living beings. 
 
 5. The bride of Surya, the distributress (of food), 
 the possessor of wonderful wealth, she rules over 
 treasures (of every kind) of riches: hymned by the 
 Eishis, the waster aw^ay of life, the mistress of opu- 
 lence, she rises, glorified by the offerers (of obla- 
 tions). 
 
 G. The bright and wondrous steeds, conveying the 
 resplendent Ushas, are visible : she advances, radiant 
 in lier every-w^ay-moving chariot : she bestows wealth 
 upon the man who practices sacred rites. 
 
 7. True with the truthful, great with the great, 
 divine with the deities, adorable with the adorable,'"* 
 
 ' The text has sravasyiim, wishing for food : the comment 
 explains it annavantam jnitram, a son having food. 
 
 '^ Satyd satyehhir, mahad mahadhhir, devi devehhir, yajatd 
 yajatraih, may also be understood, according to the sclioliast, 
 either as applying to hiranaih, rays, — the rays of the morning, — 
 or to anyair devuih, with other deities, associated with whom 
 tlie Dawn is true, miglity, and adorable. 
 
Finn ASIITAKA— FIFTH ADIIYAYA. 159 
 
 she disperses the solid (glooms), she displays (the 
 pastures) of the cattle : all creatures, the cattle espe- 
 cially, are longing for the Dawn. 
 
 8. Bestow upon us, UsilAS, \vealth, comprising 
 cattle and horses, abundant food, and male ollspring : 
 let not our sacrifice incur reproach among men : and 
 do you, (gods), ever clierish us with blessings. 
 
 S6kta VI. (LXXVI.) 
 
 1. The divine Savitui, the leader of all, sends up- vargaxxiii. 
 wards the immortal, all-benefiting light: the eye of 
 
 the gods has been manifested for (the celebration of) 
 religious rites : the Dawn has made all creatures 
 visible. 
 
 2. The paths that lead to the gods are beheld by 
 me, innocuous and glorious with light : the banner of 
 UsHAS is displayed in the east, she comes to the west, 
 rising above high places.^ 
 
 3. Many are the days that have dawned before the 
 rising of the sun, on which thou, UsHAS, hast been 
 beheld like a wife repairing to an inconstant husband, 
 and not like one deserting him.' 
 
 4. Those ancient sages, our ancestors, observant of 
 truth, rejoicing together with the gods, discovered 
 the hidden light, and, reciters of sincere prayers, they 
 generated the Dawn. 
 
 ' Unnatapi'udemh : — we might else have rendered it above 
 the houses. 
 
 * Yatah pari jdra ivdcharanii . . . . tia putiar yantiva is ex- 
 plained, as in the world a virtuous woman is not seen abandon- 
 ing a bad and vaf^rant husband, nor herself fjoinjj astray. 
 
160 RIG- VEDA SANHITA. 
 
 5. When the common herd (of cattle had been 
 stolen), then, associating, they concurred, nor mutu- 
 ally contended : they obstructed not the sacrifices of 
 the gods, but, unoffending, proceeded with the light 
 (they had recovered)." 
 
 6. Auspicious Ushas, the Vasishthas, waking at 
 dawn, and praising thee, glorify thee with hymns : 
 Ushas, who art the conductress of the cattle (to 
 pasture), the bestower of food, dawn upon us: shine, 
 well-born Usiias, the first (of the gods). 
 
 7. Ushas, the object of the sincere praises of the 
 Avorshipper, is glorified when dawning, by the Va- 
 sishthas bestowing upon us far-famed riches : do you 
 (gods), ever cherish us with blessings. 
 
 Sl^KTA VII. (LXXVII.) 
 
 The clt'ity, lii.shi, and metre as before. 
 
 Vargaxxiv. 1. UsiiAS shiucs radiant in the proximity (of the 
 sun), like a youthful wife (in the presence of her hus- 
 band), animating all existence to activity : Agni is to 
 be kindled for the good of men : the light disperses 
 the obstructing darkness. 
 
 2. Advancing towards all, and spreading Avidely, 
 the Dawn has risen: clothed in pure and brilliant 
 vesture, she expands : of golden colour and of lovely 
 
 ' What this means is not very obvious : it is literally, in the 
 common vast assembled they agree, nor do they strive mutu- 
 ally: they injure not the observances of the gods, not harming-^ 
 going with treasures, or with the Vaxus ^ vasuhhih means 
 uahnsam tejohhih, according to Sdyava. 
 
FIFTH ASDTAKA — FIFTH ADIIYAVA. ICl 
 
 radiance, slic sliines the parent of sounds,' the leader 
 of days. 
 
 3. Tlie auspicious UsilAS, bearing the eye ol" the 
 gods (the light), leading her white and beautiful 
 courser (the sun),* is beheld, manifested by her rays, 
 distributress of wonderful wealth, mighty over all.f 
 
 4. Dawn, UsiiAS, who art the bearer to ns of de- 
 sirable (wealth), and keepest our adversary from us:| 
 render the wide earth free from peril : drive away 
 those who hate us : bring to us treasures : bestow, 
 opulent goddess, wealth upon him who praises thee. 
 
 5. Divine UsnAS, illume us with tliy brightest 
 rays, prolonging our existence, bestowing upon us 
 food, (and granting us), thou who art adored by all, 
 uffluence, comprising cattle, horses, and chariots. 
 
 6. AVell-manifested Ushas, daughter of heaven, do 
 thou, w^hom the Yasisiitiias magnify with praises, 
 bestow upon us brilliant and infinite wealth ; and do 
 you, (gods), ever cherish us with blessings. 
 
 ' Gavdm mdtd: go may here mean speech or arficulaie 
 sound, which at dawn is uttered by men and birds ; or, in its 
 usual sense ef " cow," it may refer to the fjoing forth at dawn 
 of cattle to pasture. [Sayana adds that gavdm mdtd may also 
 mean " the productiess of sunbeams :" rasmindn nirmdtri. 
 Compare the note at the end of this volume to p. IGO, v. 6.] 
 
 * That is, " making the sun manifest." 
 
 t " Mighty over all," or, perhaps, " risen on account of the 
 whole (world; viz., for the good of tiie transactions of iho 
 world);" Sayana: visriam auu, sarvam jognd autdahshya, 
 prabhutd, pravriddJid ; sarvojagndvynvahdrdyety artJtnh. 
 
 X So as to keep our adversary from us ; Sayana : yatJidmitro 
 dure hhavati tathd vynchchhety arthah. 
 
 VOL. IV. M 
 
162 RIG-VEDA SANHITA. 
 
 S^KTA VIII. (LXXVIII.) 
 Deity, Rishi, and metre as before. 
 
 Vargaxxv. 1. The first signs of the Dawn are visible, her rays 
 are spreading on high : thou bringest us, Ushas, 
 desirable (riches) in thy vast, descending and re- 
 splendent chariot. 
 
 2. The kindled fire increases everywhere, (and) the 
 priests, glorifying (the dawn) with hymns : the 
 divine Ushas comes, driving away all the evil glooms 
 by her lustre. 
 
 3. These luminous (beams of the) dawn are beheld 
 in the east diffusing light : (the dawn) engendering 
 the sun, sacrifice, fire ; the odious glooms, descending, 
 disappear. 
 
 4. The affluent daughter of heaven is perceived : 
 all creatures behold the luminous dawn : she ascends 
 her chariot laden with sustenance, which her easily- 
 yoked horses draw. 
 
 5. Affluent (in sacrificial offerings), actuated by 
 one mind,* we and ours awaken thee, (Ushas), to- 
 day : luminous dawns, soften (the earth) with unc- 
 tuous (dews) :^ and do you, (gods), ever cherish us 
 with blessings. 
 
 ' The text has only tilvildyadhvam, a nominal verb from a 
 compound substantive, tihi, from tila sesamnm, or its oil, and 
 ild, earth: — anoint or make the world possessed of bland or 
 unctuous soW, jagat snigdhahhihnikam kuruta. 
 
 * " Actuated by one mind.'' The text has sumanasah, i. e. 
 according to Sayana, snhhanaxtutikdh , "having (i. e. offering,) 
 excellent praises (or hymns)." 
 
FIFTH ASIITAKA — FIFTH ADHYAYA. 163 
 
 SiJkta IX. (LXXIX.) 
 Deity, liialii, and metre as before. 
 
 1. UsiiAS has dawned upon the paths of men,* 
 awaking the five classes of luiman beings: slie has 
 slied lightf with her lustrous oxen : the sun makes 
 heaven and earth manifest with radiance. 
 
 2. The dawns send their rays to the ends of the 
 sky : they advance like people arrayed (in martial 
 order): thy rays, UsHAS, annihilate the darkness; 
 they diffuse light as Savitri (spreads out) his arms. 
 
 3. The supreme sovereign, the opulent Ushas, has 
 risen : she has engendered food for our welfare : the 
 divine daughter of heaven, most prompt in move- 
 ment,^ bestows treasures upon the pious worshipper. 
 
 ' Angirastama is explained, r/antrjlfand, most going, as in 
 SuJita Ixxv. verse 1 ; or, according to tlie scholiast, it may refer 
 to the Angiraaas, of wliose race the Dhdradwdjaa, a branch, are 
 said to be cognate with the night, ayigirogotrair bhdradicdjaih 
 saha rdtrerutpattih, hence night is elsewhere termed Bhdra- 
 dvdji, rdtrir vd hhdraxhcdp, Mondnla x. 127. The epithet 
 angirastamci, most a7igiras, is said to be applicable to the dawn, 
 because it is the same thing as the end of the night, rdtnjnva- 
 sdnasyoshdriqmhcdt: here, however, as well as in the 
 
 Varga XXVI. 
 
 *«' Upon the paths of men." The translation has rendered 
 pathyd jandndm, as if the first word represented an ace. pi, 
 probably on account of the apparently similar expression in 
 verse 1 of hymn Ixxv. (p. 157) ; but Sayana, following the Pada 
 text, takes here fathyd for a nom. sing., agreeing with V.<hdh ; 
 viz., jnndndm mrvaprdyihidm jiathyd patfii fiitd, vshdh, or 
 jayidndm hltdya, i. e. " Ushas has dawned, beneficial on the 
 path of men, or for the welfare of men." 
 
 t Bhdnum asret : she has resorted to the sun. 
 
 M 2 
 
164 RIG-VEDA SANHItI. 
 
 4. Grant to us, Ushas, as much wealth as thou 
 bast bestoAved upon thine adorers when (formerly) 
 praised by them : thou whom (thy worshippers) 
 welcomed with clamour, (loud as the bellowing) of a 
 bull, when thou hadst set open the doors of the moun- 
 tains (where the stolen cattle were confined). 
 
 5. Inspiring every individual devout (worshipper) 
 with a desire for wealth, addressing to us the words 
 of truth,* diffusing the light of morning, bestow upon 
 us understandings (fit) for the acquirement of riches : 
 and do you, (gods), ever cherish us with blessings. 
 
 S6KTA X. (LXXX.) 
 
 Deity, Rishi, and metre as before. 
 
 Vargaxxvii 1. The pious Vasishthas, first (of all worshippers), 
 awaken with prayers and praises (each succeeding) 
 daAvn, spreading over the like-bounded earth and 
 heaven, making all the regions manifest. 
 
 2. Bestowing new existence, dispersing the thick 
 
 former instance, it is probable that the dawn is said to be pre- 
 eminently belonging to, or possessed of, angiras, because it is 
 the especial season of fire-worship, of which the A77(/irasas were 
 the institutors. 
 
 * Asmady'yak sunritd irayanti, which words Sayana explains, 
 asmadryah, asmadahhlmuhham, sunritd vachdmsi, irayanti pre- 
 raynnti, i.e., "urging speech, (i. e., praises) towards us," i.e. 
 awakening our praises. In other passages sxinritd is ex- 
 plained by the scholiast, priyasatyavdk, or priyasatydtmihd 
 vdh, kind and truthful speech ; and sunritdvat, one who holds 
 kind and trutliful speech, or stxitivat, or stotri, one who hymns 
 the gods. Compare p. 166, note *. 
 
FIFTH ASHTAKA — SIXTH ADHYAyA. 165 
 
 darkness by her radiance, tlie Dawn is awakened, 
 and, like an immodest damsel, conies before (the sun), 
 and makes manifest Surya, sacrifice, and Agni. 
 
 3. May the auspicious dawns ever break upon us 
 redolent of horses, of cattle, of male posterity, shed- 
 ding- moisture, yielding everywhere abundance : and 
 do you, (gods), ever cherish us with blessings. 
 
 ADHYAYA VI. 
 
 MANBALA VII. Continued. 
 
 ANUVAKA V. Continued. 
 
 S6kta XI. (LXXXI.) 
 
 The deitv is the Dawn; the Rhhi is Vaslshtha; the metre of 
 the odd verses is BrUiati, of the even verses, Sato-hrihati. 
 
 1. The daughter of lieaven is everywhere beheld Vargai. 
 advancing and shedding light : she drives away the 
 
 deep darkness that objects may meet the eye : the kind 
 guide of man, she diffuses light. 
 
 2. At the same time the sun sends forth his rays, 
 and, rising, renders the planets luminous •} so, Ushas, 
 upon thy manifestation, and that of Si^'RYA, may we 
 become possessed of sustenance. 
 
 3. May we, prompt adorers, awaken thee, UsiiAS, 
 daughter of heaven, bountiful divinity, who bringest 
 
 ' For, it is said, tlie moon and planets shine at night with 
 liLiht derived from the sohir ray, miirena tejasci hi naktam 
 chandrapruhhritini nahshatrdni hhdsante. 
 
166 KIG-VEDA SANIIITA. 
 
 ample and desirable (wealth) and happiness, like 
 riches, to the donor (of tlie oblation). 
 
 4. ]\Iighty goddess, who, scattering darkness, art 
 endowed with power to arouse the world and make it 
 visible, Ave pray that we may be dear to thee, the 
 distributress of wealth, as sons are to a mother. 
 
 5. Bring, Ushas, such wondrous wealth as may be 
 long renowned : bestow, daughter of heaven, that sus- 
 tenance which is fit for mortals, such as we may enjoy, 
 
 6. Grant to the pious immortal fame, conjoined 
 with affluence : grant to us food and cattle : and may 
 Ushas, the encourager of the wealthy (sacrificer), the 
 speaker of truth,* drive away our foes. 
 
 Sl^TKTA XII. (LXXXII.) 
 
 The deities are Indra and Varuna; the Rishi is Vasishfha; 
 
 the metre is Jagaii. 
 
 1. Indra and Varuna, bestow upon this man, our 
 employer, a spacious chamber f for (the celebration of) 
 the sacrifice; and may we subdue in conflicts such 
 evil-minded persons as may seek to injure him who 
 has been long engaged (in your adoration). 
 
 2. One of you is titled supreme monarch, so is 
 the other: J mighty and most opulent are you, Indra 
 
 * " The speaker of truth ;" sunritdvati, which Sayana ex- 
 plains, 2)i'ii/asatydtjnikd vdk sunritd, tadcdti ; sunritdvati may, 
 therefore, also mean, " possessed of kind and truthful speech," 
 i. e. possessed of hymns, or hymned, scil., by the pious. Com- 
 pare p. 164, note *. 
 
 t " A spacious chamber." Or it may also mean great hap- 
 piness : mahi, mahat, sarma, griham s^ihltam vd. 
 
 I The text says that Indra and Varuna are called Samrdj 
 
FIFTH ASIITAKA — SIXTH ADHyAyA. 167 
 
 and Varuna : all the gods in the higliest heaven, 
 showerers (of benefits), have combined your united 
 strength, (your) united vigour. 
 
 3. Indra and Varuna, you have forced open by 
 your strength the barriers of the waters : you have 
 established Surya as the lord in heaven : in the exhi- 
 laration of the inspiring (So)?ia) you have replenished 
 the dry (beds of the rivers) : do you also fulfil the 
 objects of our sacred rites. 
 
 4. The bearers (of offerings) invoke you, Indra 
 and Varuna, in wars, in battles : * on bended knees 
 (the Angirasas invoke you) for the begetting of 
 prosperity; and we, your worshippers, invoke you, 
 who are entitled to respectful homage,f the lords of 
 both celestial and terrestrial treasures. 
 
 5. Indra and Varuna, inasmuch as you have 
 created by your might all these beings of the world, 
 therefore Mitra worships Varuna for prosperity, 
 whilst the other, the fierce Indra, associated with 
 the Maruts, acquires glory. ^ 
 
 * The sense of the passage is obscure, hsheniena 3Iif.ro 
 
 and SuarCijf the former title belonging to Varuna, as Sayana 
 infers from ii. 41, G (vol. ii. p. 314, verse 0), and the latter to 
 Indra, as he infers from i. 61, 9 (vol. i. p. 164, verse 9). 
 Sainrdj is explained by him, samyag rdjamdnah, i.e. thoroughly 
 splendent, and swardj, swayam cvdnyaim'apehshaymva rdja- 
 mdnah, i.e. self-splendent, or not dependent for his lustre on 
 any one else. 
 
 * *' In battles." The corresponding wordof the text, pritandsu, 
 is rendered by Sayana satrusoidgu, amongst hostile armies. 
 
 t " Entitled to respectful homage ;" suhavd ; Sayana, sukhena 
 livdtavyau, easily accessible to invocation, easily invoked. 
 
168 KIG-VEDA SANHITA. 
 
 Vargaiii. G. Ill lioiiour of (Indra and Varuna) the sacri- 
 
 ticer and his wife, for (the obtaining of) great wealth, 
 confer (by their praises) that strength Avhicli is pecu- 
 liar to each of them, and ever-enduring : one of 
 them, (Varuna), destroys the unfriendly man neg- 
 lecting (his worship) : the other, (Indra), with scanty 
 (means), discomfits numerous (enemies).^ 
 
 7. Sin contaminates not, difficulties assail not, nor 
 distress at any time afflicts the mortal, Indra and 
 Varuna, to whose sacrifices you, deities, repair, and 
 of which you approve : such a man ruin never de- 
 stroys.* 
 
 8. Leaders of rites, come to our presence with 
 divine protection : if you have any regard for me, 
 hear my invocation : verily your friendship, your 
 affinity, is the source of happiness: grant them, Indra 
 and Varuna, (unto us). 
 
 9. Indra and Varuna, of irresistible strength, be 
 our preceders in every encounter, for both (past and 
 
 Varunam duvasi/ati marudhhir vgrali suhham anya iyate: there 
 is nothing very embarrassing in the words, which are rendered 
 literally in the text. The last clause may also be rendered, ac- 
 cording to Sdyuna, " along with the Maruts the powerful 
 Indra sends down rain." 
 
 ^ Pravrinoti hhuyasah : the expression is equivocal, and 
 may mean, according to the scholiast, " lie exalts many wor- 
 sliippers," hahun ynjamdndn utkrishtdn karotl. 
 
 *" Contaminates," "assail," "afflicts," and "destroys" are 
 amplifications — required in the English translation — of the word 
 iiasate, which, according to Suyana, means, vydpnoti, encom- 
 passes, takes hold of. 
 
FIFTH ASHTAKA— SIXTH ADHyXyA. 169 
 
 present) worshippers invoke you to defend them in 
 war, or for tlie acquirement of sons and grandsons. 
 
 10. May Indra, Varuna, Mitra, and Aryaman, 
 grant us wealth and a large and spacious habitation; 
 may the lustre of Aditi, the augmcntress of sacrifice, 
 be innoxious to us : we recite the praise of the divine 
 Savitri. 
 
 Sl^KTA XIII. (LXXXIII.) 
 
 Deities, Rishi, and metre as before. 
 
 1. Indra and Varuna, leaders (of rites), contem- Varga iv. 
 plating your affinity, and desirous of cattle, the wor- 
 shippers, armed Avith large sickles,^ have proceeded to 
 
 the east (to cut the sacred grass) : destroy, Indra 
 and Varuna, your enemies, whether Dasas or Atyas 
 and defend Sudas with your protection. 
 
 2. Where men assemble with uplifted banners, in 
 whatever conflict, there is something unfavourable ; * 
 
 ' PrHhuparsavah is explained, vistirndswaparsuhastd hold- 
 ing large rib-bones of horses : the osicaparsu is an imple- 
 ment for cutting the kusa grass, either the rib of a horse, 
 or an instrument like it: it is frequently alluded to in the 
 Brdhmanaa and Sat rax : on the Taittiriyn Sanhitd, Kdnda 1, 
 Praputhaliu 1, Anuvdha 2; tlie mantra (jlioshad asi is said, by 
 Baudhdyana, to be addressed to the Aswaparsxi, " thou art the 
 implement," the priest having taken it in his hand. Sdi/ana, 
 commenting on the term, understands it literally : a.vrnpai'.w, 
 asu-aparsu'dsthi, the rib-bone of a horse, the edge of which is as 
 sharp as a sword, and fit for cutting: tach cha h/iadyavat 
 tikahnddhdratwdt lavane samarthah. (Printed edition, p. 50.) 
 
 • << ' 
 
 There is something unfavourable" moans, as Sayana adds, 
 "every thing is evil." The last part of this verse is somewhat 
 
170 EIG-VEDA SANUItI. 
 
 where living beings, looking to heaven, are in fear, 
 there, Indiu and Varuna, speak to us (encourage- 
 ment). 
 
 3. The ends of the earth are beheld laid waste ; 
 the clamour has ascended, Indra and Varuna, to 
 heaven : the adversaries of my people approach me : 
 having heard my invocation, come for my defence. 
 
 4. Indra and Varuna, you protected Sudas, over- 
 whelming the yet unassailed Bheda with your fatal 
 weapons : hear the prayers of these Tritsus in time 
 of battle, so that my ministration may have borne 
 them fruit. 
 
 5. Indra and Varuna, the murderous (weapons) of 
 my enemy distress me: foes amongst the malig- 
 nant (assail me) : you two are sovereigns over both 
 (celestial and terrestrial) wealth : protect us therefore 
 on the day of battle. 
 
 6. Both (Sudas and the Tritsus) call upon you 
 two, (Indra and Varuna,) in combats for the acquire- 
 ment of wealth, when you defend Sudas, together 
 with the Tritsus, when attacked by the ten Rajas. 
 
 7. The ten confederated irreligious Rajas did not 
 
 differently rendered by him : yatra, cka, yuddhe, bhuvand 
 hhuvandni, hhutajdtdni, swardrisah, sarlrapdtdd urdhwam 
 swar(ja!iya drashtaro, vitas cha, hhayante, hibhyati, tatra, 
 tddrise samgrdtne, he indrdvarunau, no 's7ndn, adhioochatam, 
 asmatpahshapdtavachanau bhavatam, i. e. '' in whatever 
 (battle) living beings and those seeing heaven (i. e., gone to 
 heaven, departed) are in tear, there, Indra and Varuna, plead 
 our cause." 
 
FIFTH ASIITAKA — SIXTH ADHYIyA. 171 
 
 prevail, Indra and Varuna, againt SudAs: the praise 
 of the leaders (of rites), the offerers of saerilicial food, 
 was fruitful : the gods were present at their sacrifices. 
 
 8. You gave vigour, Indra and Varuna, to Sudas 
 when surrounded on all sides by the ten Rajas (in 
 the country) ^vhere the pious Tritsus, walking in 
 Avhiteness,^ and Avearing braided hair, worshipped 
 with oblations and praise. 
 
 9. One of you destroys enemies in battle, the other 
 ever protects religious observances : Ave invoke you, 
 shoAverers (of benefits), Avith praises : bestOAv upon us, 
 Indra and Varuna, felicity. 
 
 10. May Indra, VaruiVa, Mitra, Aryaman, grant 
 us Avealth and a large and spacious mansion: may 
 the lustre of Aditi, the augmentress (of sacrifice), be 
 innoxious to us : Ave recite the praise of the divine 
 Savitri. 
 
 S6kta XIV. (LXXXIV.) 
 
 Deities and liishi as before ; the metre is Trishtuth. 
 
 1. Royal Indra and Varuna, I invite you to the Vargavi. 
 sacrifice Avith oblations and Avith praise : the butter- 
 dropping (ladle), held in our hands, offers spon- 
 taneously (the oblation) to you avIio are of many 
 forms. 
 
 ' Snityanchuh hupardiiius trltsavah : the epithets are cx- 
 phiinod, swaitijam. nairvinltjnm fjac/nh/iaiitafi, goiiifj in, or to, 
 wliitcness, or freedom Ironi goil ; and jotild/i, ha\nng braided 
 liair. The Tritsus are styled by Sd/jana prie?f.<, the pupils ot" 
 Vasishtha, Vaslshthaslshydh, etatsaiijndk ritwijah. 
 
172 RIG-VEDA SANHITA. 
 
 2. Your vast kingdom of heaven gratifies (the 
 ■world with rain), you who bind (the sinner) witli 
 bonds not made of rope : may the wrath of Varuna 
 pass away from us: may Indra prepare for us a 
 spacious region. 
 
 3. Eender the sacrifice offered in our dwelling 
 fruitful, the prayers uttered by the worshippers suc- 
 cessful : may riches come to us sent by the gods : do 
 you two give us increase by your desirable protec- 
 tions. 
 
 4. Bestow upon us, Indra and Varuna, riches de- 
 sirable to all, together with a dwelling and abundant 
 food, for the hero, Aditya,' who punishes beings de- 
 void of truth, gives (to the devout) unbounded trea- 
 sures. 
 
 5. May this my praise reach Indra and Varuna, 
 and, earnestly offered (by me), preserve sons and 
 grandsons : let us, possessed of afHuence, present (their) 
 food to the gods: and do you, (deities), ever cherish 
 us with blessings. 
 
 Si^KTA XV. (LXXXV.) 
 Deities, JRishi, and metre as before. 
 
 VargaVil. 1. I offer to you both adoration, uninterrupted by 
 
 Rakshasas^ presenting the Soina to Indra and to 
 Varuna, — (adoration), of which the members are ra- 
 diant as the celestial dawn : may they two protect us 
 at the time of going to battle. 
 
 Adiiya, or the son of Aditi, here means Varuna. 
 
FIFTH ASIITAKA- SIXTH ADUYAYA. . 173 
 
 2. In the coiillict where (comhatants) strive against 
 us, in those (contests) in which bright (weapons) fall 
 upon the banners, do you two, Indra and Varuna, 
 slay with your shaft those enemies wlio liave been 
 routed, and are scattered in various directions. 
 
 3. The divine Soma (juices), liowing like water, 
 self-renowned, (ofiered) at religious assemblies, sup- 
 port Indra and Varuna ■} of whom one regulates 
 mankind, distinguished (as good or bad), and the 
 other slays unresisted foes. 
 
 4. Miij the devout worshipper derive benefit from 
 sacrifice when offering adoration to you both, sons of 
 Aditi, (endowed) with strength : he who, liberal of 
 oblations, invites you for your satisfaction, may he, 
 possessing abundance, be in the enjoyment of happi- 
 ness. 
 
 5. ]\ray this my praise reach Indra and Varuna : 
 and, earnestly offered (by me), preserve sons and 
 grandsons : let us, possessed of affluence, present 
 (their) food to the gods: and do you, (deities), ever 
 cherish us with blessings. 
 
 S6kta XVI. (LXXXVI.) 
 The deify is Varuna ; and the Risfii and metre as before. 
 
 1. Permanent in greatness are the liirths of that VargaViir. 
 Varuna who propped up the vast heaven and earth, 
 
 ' As by the commentary, somendpyayitd hi devatdh swe sire 
 sfhdne avatishthante, " nourished by the Soma, the gods abide 
 in their own several stations." 
 
174 RIG-VEDA SANIIItX. 
 
 who appointed to (their) two-fold (task)^ the glorious 
 sun and beautiful constellations, who spread out the 
 earth. 
 
 2. When may I in my person converse with that 
 deity? when may I (be admitted) to the heart of 
 Varuna? by what means may he, without displeasure, 
 accept my oblation ? when may I, rejoicing in mind, 
 behold that giver of felicity? 
 
 3. Desirous of beholding thee, Varuna, I inquire 
 what is mine offence : I have gone to make inquiry 
 of the wise : the sages verily have said the same 
 thing to me : — this Varuna is displeased with thee. 
 
 4. What has that great Avickedncss been, Varuna, 
 that thou shouldst seek to destroy the worshipper, thy 
 friend? Insuperable, resplendent Varuna, declare it to 
 me, so that, freed from sin, I may quick approach 
 thee with veneration. 
 
 5. Relax (the bonds) imposed by the ill deeds of 
 our forefathers, and those incurred (by the sins) which 
 we have committed in our persons : liberate, royal 
 Varuna, like a calf from its tether, Vasishtiia, like 
 a thief nourishing the animal (he has stolen).* 
 
 ■ Dwitd, of giving light by day and by night. 
 
 * Sayana supjilies " and " to the two comparisons : " liberate 
 Vasishtiia (^.e., me) like as a thief" (is liberated), who (having 
 performed his penance for the theft he has committed, at its 
 termination) feeds the animals (with food), and (i.e., or) like a 
 calf from its tether:" pasulripam na tdyum, ^tainya'prdyns- 
 chittam hrihcdvasdne ghdsdclihhih pa^uvdm tarpayitdravi ste- 
 nam iva ; ddynno rajjoh, vaisam na, vatsavi iva, cha, vasish- 
 tham., mdni, handhahdt pdpdf, avai^rija vimnncha. 
 
FIFTH ASIITAKA — SIXTH ADIIYAYA. 175 
 
 6. It is not our own choice, Varuna, but our con- 
 dition, (that is the cause of our sinning) ;* it is that 
 which is intoxication,^ wrath, gambling,^ ignorance : 
 there is a senior in the proximity of the junior :* even 
 a dream is a provocative to sin.^ 
 
 7. Liberated from sin, I may perform diligent ser- 
 vice, like a slave, to the divine showerer (of benefits), 
 the sustainer of the world : may he, the divine lord, 
 give intelligence to us who are devoid of understand- 
 ing : may he who is most wise, guide the worshipper 
 to wealth. 
 
 8. May this laudation, food-conferring Varuna, be 
 
 ' The text has only na sa siro dahaho dh'utih : the latter is 
 explained, the condition appointed by destiny at the time 
 of birth is the cause of the committal of sin, not our own 
 power or -will, dhrutih stliirotpnttisamaye nirviita daivagatih 
 pdpapravrittau hdranam na swahhutam halam : this would 
 make the Veda authority for the popular notion of fate and 
 consequent transmigration. 
 
 ^ Surd, literally, wine. 
 
 ^ Vihhidaha, dice, a material of gaming. 
 
 * Asti jydydfi Itatiiyasa irpdre: by the junior, according to 
 the commentator, is to be understood, man, little and helpless ; by 
 the senior, his superior, God, exercising nigh at hand the restrain- 
 ing fiiculty, samipe niydntritwima sthito jydydn ndhiUa Tpcaro 
 \sti i hut who, according to iSa?ya»a, somewhat inconsistently, 
 impels man to wickedness, sa eva tarn pdpe pravn/'tayati : to 
 this effect a text is quoted, esha hyevdsddhu harmn hdrayati tarn 
 yam adho vi/iishnte, him whom he wishes to lead downwards 
 he causes to do evil acts. 
 
 ^ Anritaxya prayotd, promoter of the imtrue : if so, says 
 Sdyana, how much more likely are we to commit sin when 
 awake. 
 
176 RIG-VEDA SANIIItX. 
 
 taken to thy heart : may success be ours in retaining 
 what we have, and in acquiring more : and do you, 
 (deities), ever cherish us with blessings. 
 
 SiS-KTA XVII. (LXXXVIL) 
 Deity, Rishi, and metre as before. 
 
 1. Varuna prepared a path for the sun: he set 
 free the waters of the rivers generated in tlie firma- 
 ment: hastening (to his task), as a horse let loose 
 rushes to (a flock of) mares, he divided the great 
 nights from the days.^ 
 
 2. Thy spirit is the wind:^ he sends abroad the 
 waters: he, the cherisher of the world, is the feeder 
 on (sacrificial) food, like an animal upon fodder : all 
 thy glories, Varuna, manifested between the vast and 
 spacious heaven and earth, give delight (to all). 
 
 3. The excellent spies of Varuna^ behold the 
 beautiful heaven and earth, as well as those (men) 
 who, the celebrators of rites, constant in sacrifice, Avise 
 and intelligent, address (to him their) praise. 
 
 4. Varuna thus spake to me, possessed of under- 
 
 ' Varuna is here said to imply the setting sun, by whose de- 
 parture day ends and night begins. 
 
 ^ At7nd te vdtah, — the scholiast explains, — the wind being 
 sent abroad by thee is the support of all living beings, in the 
 form of breath. 
 
 ^ Spasdh sniddislitdJi ; the first is rendered cliardh, spies: 
 the epithet is differently explained cither prasostagatayah, of 
 excellent movement, or saho'preshitdh, despatched together: in 
 a former passage, p. 12, spasah is explained, rasmayah, rays, or 
 reins. 
 
FIFTH ASIITAKA SIXTU ADIIYAyA. 177 
 
 staiuling : the cow ^ (si)eoch) has thrice seven appel- 
 lations : tlie wise and intelligent Varuna, giving in- 
 strnction to me, liis worthy disciple, has declared 
 the mysteries of the place (of J3rahuia). 
 
 5. In him arc deposited the three heavens, the 
 three earths^ with their six seasons are sown in him : 
 the most adorable, royal Varuna has made this golden 
 snn undulating in the sky, he has made it to dilluse 
 light.^ 
 
 6. (Eadiant) as the sun, Varuna placed the ocean 
 (in its bed), white as a drop** (of water), vigorous as 
 an antelope, object of profound praise, distributor* of 
 water, the powerful transporter beyond sin, the ruler 
 of this existing (w^orld). 
 
 ' Afjhmjd is here undei-stood to mean vdch, speech ; a ratlier 
 iimisual application, although ^rt^/Ai, the synonymc o{ (ujlinyd, 
 has that meaning : the twenty-one appellations are said to he 
 the seven metres of the Vtda, as corresponding with the breast, 
 throat, or head ; or speech may mean the Vedoy and as such 
 imply the names of the twenty-one Vaidik sacrifices. Some 
 explain liere (jauh by prithivi, earth, having also twenty-one 
 synonyms. 
 
 ' Best, middlemost, worst: see former passage, vol. ii 
 p. 275, V. 8. 
 
 '^ Sabhe ham, diptyurtham: see vol. lii. p. 375, Sukta xiii., 
 V. 2. [A'«Mi is explained by the Schol. in his note on v. 3 of 
 the next Sukta as suhhain, or as an expletive.] 
 
 ^ Drapso na sivetu mriyas tuvuhmdn : the commentator seems 
 to adopt a different construction, and to attach sucla to mriya : 
 drapso na dravanasila iidavindur iva; ^irctuliy sub/iracanio 
 mricjah, gauramriya iva; tuvishmdn balavdn. 
 
 * According to Sayana " creator," nirmdtd. 
 VOL. IV. N 
 
178 RlG-VEDA SANBITA. 
 
 7. May we be free from sin against that Varuna, 
 who has compassion upon him who commits offence, 
 we who are duly observing the rites of the son of 
 Aditi:* and do you, (gods), ever cherish us with 
 blessings. 
 
 S6KTA XVIII. (LXXXVIII.) 
 Deitv, Bishi, and metre as before. 
 
 1. Offer pure and acceptable praise, Vasishtha, 
 to the showerer, Varuna, he who makes the adorable 
 (sun), the donor of thousands, the showerer (of bene- 
 fits), the vast, manifest before (us). 
 
 2. Hastening into his sight, may I (worthily) 
 glorify the aggregated radiance of Varuna,^ when he 
 is the imbiber of the exhilarating beverage (expressed) 
 by the stones : may he render my person of goodly 
 aspect. 
 
 3. When (I, Vasishtha) and Varuna, ascend the 
 ship together, when we send it forth into the midst of 
 the ocean, when we proceed over the waters with 
 swift (sailing vessels),"^ then may we both undulate 
 happily in the prosperous swing.^ 
 
 4. So Varuna placed Vasishtha in the ship, and 
 
 ' Agner anikam Varunasya is rendered, Varunasya jwd- 
 Idsanghain. 
 
 2 Snubhis chardva, gantrihldr natibhih, with going, viz. ships. 
 ^ Pra prenkha inkhaydvahai suhhe kam, is literally rendered 
 
 * Sayana takes Aditer as meaning here adinasya " of the 
 mighty (Variinay^ He usually explains it by akhandaniya. 
 
FIFTH ASHTAKA — SIXTU ADIIYAYA. 179 
 
 by his mighty protection nuule the Rishi a doer of 
 good works : the wise Varuna phiced liis Avorshipper 
 in a fortunate day of days/ he extended the passing 
 days, the passing niglits." 
 
 5. Wiiat has become of those our ancient friend- 
 ships? let us preserve them unimpaired as of old: 
 food-bestowing Varuna, may I repair to thy vast 
 comprehensive thousand-doored dwelling. 
 
 6. May he thy unvarying kin,^ who was ever dear, 
 though committing offences against thee, still be 
 thy friend ; adorable Varuna, oflending thee, let us 
 not enjoy (happiness);* but do thou, who art wise, 
 bestow on thy worshipper a secure abode. 
 
 7. Whilst dwelling in these durable worlds, may 
 Varuna loose our bonds: may we be enjoy ers of the 
 protection (which has been given by him) from the 
 
 in the text after the scholiast ^vho explains it prenkhe, nauru- 
 pdydm doldydm eva prenhhaydvaliai, nimnonnatais taravgair 
 Has chetasckn 'pravichalnntau sanhriddvahai, let us botli sport, 
 being tossed here and there by the up and down waves, as it 
 were in a swing, in the form of a ship. 
 
 ' Sudinatve is rather the state or property of a hicky day by 
 its being fruitful, phalatwena. 
 
 * Ydn nil di/dvas tatanan yddushdsah. Varuna is here 
 identified with the sun ; ushdsah, the scholiast asserts, here 
 intends rdtrih, nights, ydt is for ydtah, gachchhatah. 
 
 * According to one legend, Vasisiitha is the son o^ Varuna. 
 
 * 3Id ta enasvanta hhujema, let not us, offondiDg thee, enjoy 
 — it is not said what : the scholiast attaches the prohibitive to 
 the verb, but giv( s a difrcront turn to the sentence : " being freed 
 from sin through thy favour, let us enjoy enjoyments," tivat- 
 prasdddt pdparahitd eva santo bhogdn hhunajdmahai. 
 
 n2 
 
180 RIG-VEDA SANUITA. 
 
 lap of Aditi,^ and do yon (gods) ever cherish us with 
 blessings. 
 
 S6kta XIX. (LXXXIX.) 
 
 Deity and Rishi as before: the metre of the last stanza is 
 Jayati, of the rest Gdyatri. 
 
 1. May I never go, royal Varuna, to a house made 
 of clay:'-* grant me happiness, possessor of wealth, 
 grant me happiness. f 
 
 2. When, Varuna,J I am throbbing as if (Avith 
 awe) like an inflated skin, grant me happiness, 
 possessor of wealth, grant me happiness. 
 
 3. Opulent and pure (Varuna), if through in- 
 firmity I have done what is contrary (to the law), 
 yet grant me happiness, possessor of Avealth, grant 
 me happiness. 
 
 ^ Aditi is here explained Prithivi, earth. 
 
 ^ Mo shu (jriham mrinmayam gamam, the scholiast adds 
 twadiyam, thine, as if a temple of Varuna were intended : su 
 he interprets siisohhanavi, suvarnamayatn, very handsonie, 
 made of gold ; but its connexion in the sentence is not very 
 clear. 
 
 * Sayana seems to take su as meaning, " but to thy beautiful 
 house, i.e. one made of gold." 
 
 t Sayana explains mrilaya as " shew mercy." 
 I The text adds an epithet, adrivas, armed with stones for 
 slinging. After throbbing, Sayana adds " with cold ;" and in- 
 stead of" I am," he has " I go bound by thee." The text seems 
 to allude to the Varuna-pdsa , a kind of dropsy, (see vol. iii. 
 p. 114); cf. Ait. Brahm. vii. 15, and Taittir. Sanh. ii. 3. 11. 
 
FIFTH ASIITAKA— SIXTH AOIIYAYA. 181 
 
 4. Thirst distresses (me) tliy worshipper in the 
 midst of the waters } grant me happiness, possessor 
 of wealth, grant me happiness. 
 
 5. Whatever the oHencc which we men commit, 
 Varuna, against divine beings, wliatever law of thine 
 we may througli ignorance violate, do not tlioii, 
 divine Varuna, punish us on account of that iniquity. 
 
 ANUVAKA VI. 
 
 S6KTA I. (XC.) 
 
 The deity of the first four stanzas is VXyu, the deities of the 
 three last are Indra and Vayi^. The Rishi is Vasishtha, 
 the metre Trishtubh. 
 
 1. The sweet and pure Soma }\uces are offered to Vargaxii. 
 thee, the hero Vayu,^ by the priests ; therefore harness 
 
 thy Nii/itt steeds, come hither and drink of the 
 effused Soma for thy exhilaration. 
 
 2. Drinker of the Soma juice, Vayu, thou elevatest 
 him who anions: mortals offers to thee who art the 
 
 ' Continuing, according to the schohast, the allusion to 
 Vasishtha's sea voyage : he is thirsty amid the waters because 
 the water of the ocean is saline and unfit for drink. Lavanot- 
 kataxya mmufirnjaldst/n pdudnarhaticdt . 
 
 ^ Yajush, 33. 70. Mah'tdhnra explains the fii-st line dif- 
 ferently ; lyra virayd dadrirc vdm adlucaryuhhih : Sdyana 
 considers virayd a licence lor virdya, and vdm for te. Mahi- 
 dhara makes virayd equivalent to vird, and vdm, of you two, 
 to the sacrificcr and his wife, he jnitniyajamdnaii yuvayoh 
 somd dadrire, your Soma libations, wife and sacrificcr, are 
 being effused — by the priests. 
 
182 RIG- VEDA SANIIITi. 
 
 lord an excellent oblation, the pure Soma : repeatedly 
 born, he is born for the acquirement of wealth.^ 
 
 3. His OAvn Niyut steeds bear to the place of 
 poverty the white-complexioned dispenser of wealth, 
 VXyu, whom heaven and earth bore for the sake of 
 riches, Avliom the divine language of praise sustains 
 as a deity for the sake of riches.^ 
 
 4. The blameless dawns (ushering) bright days 
 have broken, and, shining radiantly, (the Angirasas)^ 
 have obtained the vast light (the sun) : desirous (to 
 recover it) they have obtained their wealth of cattle, 
 and the ancient waters have subsequently issued for 
 their good. 
 
 5. Those (worshippers) illustrious by sincere ado- 
 ration, assiduous in the discharge of their own duties, 
 bring to you, Indra and Vayu, a hero-bearing chariot,* 
 and present to you, two sovereigns, (sacrificial) food. 
 
 6. May those munificent princes who confer upon 
 
 ' Jdynte vdjyasya, the latter is explained dhanasya prdp- 
 taye. 
 
 ^ Yajush 27. 24, the explanation is much the same, except 
 in the word nireke, which Sdyana renders ddridryam fr-om 
 nitardjH rthtatd. Mahidhara makes it, a place crowded with 
 people, hahiijandkirne sthdne, deriving it from nir, nirgata, 
 and reka, mnyatd, emptiness. 
 
 3 They are not named in the text, but Sdyana refers the 
 whole to them ; by their praise of Vdyu the dawn broke, the 
 stolen cattle were rescued, and the obstiucted rain set at liberty. 
 
 * Viravdham ratJiam, the first is explained either aswair 
 va/ianiyam, to be borne by your steeds, or stotrihhih prdpani- 
 yatn, to be obtained by the worshippers ; ratham he renders 
 ynjnam, the sacrifice. 
 
FIFTH ASHTAKA — SIXTH ADHyXyA. 183 
 
 US prosperity by gifts of cattle, horses, treasure,* 
 gold, overcome, Indra and Vayu, the entire existence 
 (of their enemies) in contests with horses and with 
 heroes. 
 
 7. We, Vasishthas, (bearing oblations) like horses 
 (bearing burthens), soliciting food, desiring strength, 
 invoke with praises Indra and Vayu for (our) sure 
 defence : do you ever cherish us with blessings. 
 
 SUKTA II. (XCI.) 
 Deities, Bishi, and metre as before. 
 
 1 . Those venerable worshippers, who by promptly Varga xiii. 
 and frequently (adoring Vayu) with reverence were 
 formerly free from reproach, have now illumined 
 
 Ushas and the sun for sacriticing to Vayu and (the 
 preservation of) embarrassed mankind.^ 
 
 2. Desiring (adoration), proceeding (in the sky), 
 preservers of mankind, he not disposed, Indra and 
 ViYU, to do us harm : protect us through many 
 months and years : our sincere praise, addressed to 
 you I)oth, solicits happiness and excellent wealth. 
 
 3. The white-complexioned Vayu, intelligent, glo- 
 
 ' Mavavc hddhitdija is explained as sons,&c., mnnushydndm 
 bddhitdyidm putrddiiidiii rahshaiidrtliam ; or it may be con- 
 nected with the preceding word vdyave, to give oblations to 
 Vayu at the sacrifice of the hindered inanu^ hddliitasya manoh 
 prajdpater yd(je vdyave havinshi ddtian. 
 
 * Say.ina gives a second explanation of vasuhhih, as an epi- 
 thet oi hiranyaih, " gold causing i'<« to be settled," nivdmknih. 
 
184 RIG-VEDA SANIIITA. 
 
 rious with the Niynt steeds,* favours those men who 
 are well fed/ abounding in riches, for they with 
 one mind stand every wliere, ready to (worsliip) him, 
 and leaders of rites, they perform all the ceremonies, 
 that are productive of excellent offspring. 
 
 4. As much as is your rapidity of body, as much 
 as is your vigour, as much as the leaders (of rites) are 
 illuminated by wisdom, (to such extent), drinkers of 
 the pure (beverage), Indra and VAyu, drink this our 
 pure Soma, and sit down upon this sacred grass. 
 
 5. Plarnessing the Niyuts, whom the devout (wor- 
 shippers) desire,f to your common car, come, Indra 
 and VIyu, hither: this the first (cup) of the sweet 
 beverage is pi-epared for you ; and then, delighted (])y 
 the draught), liberate us (from sin). 
 
 6. Come to our presence, Indra and Vayu, with 
 tliose munificent Niyut steeds, who, the desired of all, 
 wait upon you both by hundreds and thousands: 
 drink, leaders (of rites), of the sweet beverage placed 
 near (the altar). 
 
 7. We, Vasishthas, (bearing oblations) like horses 
 (bearing burthens), soliciting food, desiring strength, 
 invoke with praises Indra and VAyu for our sure 
 defence : do you ever cherish us with blessings. 
 
 ' Yajiish 27. 23. Mahidhnra applies the epithets to the 
 NhjuU, Sdyana to ddhyajanan, wenlthy men. 
 
 * Sayana seems to explain n'lyuiavi ahhisrih as the resort or 
 lord of tlie N'iyvt steeds, niyutdni ahhisrayaniyah. 
 
 \ Rather, " whose worshippers are objects of desire," spri- 
 hauiytistotrikdn. 
 
FIFTH ASIITAKA— SIXTH ADIIYAYA. 185 
 
 S6kta III. (XCII.) 
 
 Doitios, Rhlii, and metre as before. 
 
 1. Drinker of tlic pure {Soma)^ VAyu, come tu us Varga \iv 
 as thy Nij/uts are thousands : oil, thou who art desired 
 
 of all, T offer thee,' the exhilarating (sacrificial) food, 
 of which thou, deity, hast the prior drinking.'^ 
 
 2. The prompt effuser of the libation offers the 
 So?}ia to Indra and to Vayu to drink at the sacrifices, 
 at which devout priests, according to their functions, 
 hring to you two the first (poi'tion) of the Soma. 
 
 3. With those Niynt steeds, with which thou re- 
 ])aircst, Vayu, to the donor (of the libation), waiting 
 in his hall to offer sacrifice, (come to us), and bestow 
 upon us enjoyable riches, bestow male progeny, and 
 wealth, comprehending cattle, and horses. 
 
 4. Overcoming our enemies in war by our warriors, 
 may we be the slayers of foes, through the pious 
 (worshippers) who are the exhilarators of L\dra and 
 Vayu, the reciters of divine hymns, the destroyers of 
 the adversary. 
 
 5. Come, Vayu, to our imperishable sacrifice, with 
 luindreds and thousands oiNiyut steeds, and be exhi- 
 larated at this ceremony: do you (gods)^ever cherish 
 us with blessings. 
 
 ' Updijdmi lias a tccliiiical power as Ci^pccially a|i|»lical)lc Id 
 llio Soma, which is hrou<;lit in a vessel called iipaydma, 
 itpayatam pdtre (jriliitam. 
 
 '■ Yajiii--vedfi , 7. 7. 
 
 * Vnjiish, 27. 28. Mahidhurn here sii|)|>lics the eHij)sc 
 witii IlHwijah, priests. 
 
186 RIG- VEDA SANHITA. 
 
 St^kta IV. (XCIII.) 
 
 Indra and Agni are the deities : the Mishi and metre as 
 
 before. 
 
 Vargaxv. 1. Slayers of enemies, Indra and Agni, be pleased 
 
 to-day by this pious and newly recited praise : re- 
 peatedly do we invoke you both, who are Avorthy 
 of invocation ; you are the chief bestowers of food 
 promptly upon him who solicits (it of you). 
 
 2. You two are desired of all, the demolishers of 
 (hostile) strength,* augmenting together, increasing in 
 vigour, lords of the wealth of corn : do you grant us 
 substantial invigorating food.^ 
 
 3. Those sage offerers of oblations, Avho, desiring 
 your favour, celebrate the sacrifice with holy rites, 
 hasten to worship you, like horses to battle, repeatedly 
 invokina; Indra and Agni. 
 
 4. The pious sage, desiring your favour, glorifies 
 you with praises for the sake of formerly enjoyed f 
 riches, accompanied by celebrity : Indra and Agni, 
 slayers of Vritra, bearers of the thunderbolt, exalt 
 us Avith precious donations. 
 
 ^ Prinktam vujasjja slhaviras^ya ghrishweh is explained an- 
 nasya stMdasya satrundm, (jharshahaaya, idrisam annam pra- 
 yachhatam, give us snch food as is coarse, the destroyer of 
 enemies. 
 
 * Sayana seems to explain savnsdnd hi hhutam as, " ye acted 
 like an army breaking enemies," (cf. Pan. iii. 1, 11, vart.) 
 
 t Rather," riches desirable even in olden time," purvam eva 
 sanbhfjjaniyam. 
 
FIFTH ASHTAKA — SIXTH ADHYAYA. 187 
 
 5. As two large, mutimlly dctiant (iirinies), emulous 
 in corporal vigour," may contend in war, so do you 
 destroy, by the devout, those who are not devoted to 
 tlie gods in sacrifice, and, by the man who presents 
 libations, (him who does not offer). 
 
 6. Come with gracious minds, Indra and Agni, to ^'argaxvi. 
 this our Soma libation : ye are never regardless of us, 
 therefore I propitiate you with constant (sacrificial) 
 
 viands. 
 
 7. Kindled, Agxi, by this adoration, do thou recom- 
 mend us to Mitra, Varuna, and Indra : whatever 
 sin we may have committed, do thou expiate, and 
 may Aryaman, Aditi (and Mitra) remove it (from 
 
 us) . 
 
 8. Diligently celebrating these rites, may we, Agni 
 (and Indra), at once arrive at your food : let not 
 Indra, Vishnu, the Maruts, abandon us; and do 
 you (gods) ever cherish us with blessings. 
 
 Si5kta V. (XCIV.) 
 
 The deities and Ttishi as before ; the metre of the twelfth verse 
 is Anushtuhh, of the rest Gdyatri. 
 
 1. This chief praise, Indra and Agni, proceeds Vargaxvii 
 
 ' o. 
 
 Sam yan vmhi mithati spard/inmdiie tanunichd surasdfd 
 yataite, we have here a set of fominine duals without a sub- 
 stantive, literally two large rcvilinfj rivalling may strive to- 
 gether : in the best copies there is a blank, which is also left in 
 the printed edition, but in some copies we have sene, two armies. 
 
188 RIG-YEDA SANHITA. 
 
 (copiously) from me your worshipper, like i;iin fi-nm 
 a cloiid.^ 
 
 2. Hear, Indra and Agni, the invocation of the 
 worshipper; accept his adoration; recompense, lords, 
 his pious acts. 
 
 3. Leaders of (rites), Indra and Agni, subject us 
 not to wickedness, nor to calumny, nor to the reviler. 
 
 4. Desiring protection, we offer copious oblations 
 and praise to Indra and Agni, and prayers with 
 holy rites.^ 
 
 5. Many are the sages who propitiate (Indra and 
 Agni) in this manner for (their) protection, mutually 
 striving for the acquirement of food. 
 
 6. Eager to oifer praise, bearing (sacrificial) food, 
 desirous of wealth, we invoke you, Indra and Agni, 
 with praises, in the celebration of holy acts. 
 
 Varga XVIII. 7. Ovcrcomcrs of (hostile) men, Indra and Agni, 
 come with food (to be bestowed) upon us: let not 
 the malevolent have power over us. 
 
 8. Let not the malice of any hostile mortal reach 
 us; grant us, Indra and Agni, felicity. 
 
 9. \)'e solicit you both for wealth, comprising 
 cattle, gold* and horses: may we obtain it of you, 
 Indra and Agni. 
 
 ' This and the two next stanzas occur in tlie Sdma-Veda, ii. 
 206—268. 
 
 ■' Ibid. II. 150—152. 
 
 * Suyana explains hiranyavat as suvarnair yuhdam, cf. 
 vol. iii. p. 272. 
 
FIFTH ASIITAKA — SIXTH ADllYAYA. 189 
 
 U). When adoring leaders (of rites), invoke you 
 two, lords of horses, on the So?na being offered, (come 
 hither). 
 
 11. Utter destroyers of Vritra,* exhilarated (by 
 the Soma)^ you who are worshipped with prayers and 
 hymns and songs, (come hither).' 
 
 12. Destroy with your fatal (weapons) the mortal 
 who is malignant, ignorant, strong, rapacious •? destroy 
 him like a water jar, with your weapons. 
 
 S6KTA VI. (XCV.) 
 
 Tlie (liviiiily is Saraswati, and in the third stanza Saraswat : 
 the Itishi is Vasisiitiia ; tlie metre Trishtuhh. 
 
 1. This Saraswati, firm as a city made of iron,^ VargaXix, 
 Hows rapidly with (all) sustaining water, sweeping 
 
 away in its might all other waters, as a charioteer 
 (clears the road). 
 
 2. Saraswati, chief and purest of rivers, flowing 
 
 ' Angus/mil', dghoshair anyais stotraili, with clamours, with 
 other praises : Mah'ulharay Yajiiah, 33. 7G, explains it Inuhiha- 
 vdhstomaih, with praises in worldly or vernacular speech, not 
 that of the Veda. 
 
 '^ Ahhngrim, the scholiast says, is lie who enjoys good things 
 taken from the worshippers. 
 
 3 Dharunam dyasi puh, aya.sd nirmitd puriva : diutruuam 
 for dharund, dhdrayitri, supporter: wliat is meant l»y the 
 comparison is not very obvious. 
 
 * Sayana and IMaliidhara take vritra-hantamd as dcarakd- 
 ndm hanlritamau, the latter adds pdpniandin. 
 
190 RIG-VEDA SANHITA. 
 
 from the mountains to the ocean/ understood the 
 request of Nahusha, and distributing riches among 
 the many existing beings, milked for him butter and 
 water.^ 
 
 3. The showerer Saraswat,^ the friend of man, a 
 showerer (of benefits), even whilst yet a child, (con- 
 tinually) increases among his adorable wives (the 
 rains) : he bestows upon the affluent (worshippers) a 
 vigorous son ; he purifies their persons (to fit them) 
 for the reception (of his bounties). 
 
 4. May the auspicious and gracious Saraswati 
 hear (our praises) at this sacrifice, approached as she 
 is with reverence and with bended knees, and most 
 liberal to her friends with the riches she possesses. 
 
 5. Presenting to thee, Saraswati, these oblations 
 with reverence (may we receive from thee affluence) :* 
 be gratified by our praise ; and may we, being retained 
 in thy dearest felicity, ever recline upon thee, as on 
 a sheltering tree. 
 
 ^ Yaii ghibhya d samudrdt is the text. 
 
 ^ According to the legend, king Nahusha, being about to 
 perform a sacrifice for a thousand years, prayed to Saraswati, 
 who thereupon gave him butter and water, or milk, sufficient 
 for that peiiod. 
 
 ^ Sdyana says Saraswat is the wind Vdyu in the firmament, 
 madltyasthdno Vdyuh Saraswat. 
 
 * The text has only yushniad d, but an inseparable prefix, 
 standing alone implies, in the Veda, the verb also : therefore 
 says the scholiast, d is for ddadiinahi, ma}^ we I'eceive : the rule 
 is vpasaryasruter yoyyakriyddhyuhdrah, an vpasarga in the 
 Veda is the indication of the conjunct verb. 
 
FIFTH ASHTAKA SIXTH ADllYAYA. 191 
 
 6. Auspicious Saraswati, for thee Vasishtiia has 
 set open the two doors (the east and west) of sacri- 
 fice: white-complexioned (goddess), be magnified; 
 bestow food on him who glorifies thee : and do you 
 (gods) ever cherisli us with blessings. 
 
 S^KTA VII. (XCVI.) 
 
 The deity of three first verses is Saraswati, of the rest Sara- 
 swat : the Rishi as before. The metre of the first verse is 
 Brihati; of the second, Satobrihati ; of the third, Prashtdra- 
 pan/di ; of the rest Gdyatri. 
 
 1. Thou chauntest, Vasisiitha, a powerful hymn ^^arga xx. 
 to her who is the most mighty of rivers: worship, 
 Vasisutha, with well-selected praises, Saraswati, 
 
 who is both in heaven and earth.^ 
 
 2. Beautiful Saraswati, inasmuch as by thy might 
 men obtain both kinds of food,^ do thou, our protec- 
 tress, regard us ; do thou, the friend of the Maruts, 
 bestow riches upon those wdio are affluent (in obla- 
 tions). 
 
 3. May the auspicious Saraswati bestow auspicious 
 fortune upon us : may the faultless-moving food-con- 
 ferring (goddess) think of us; glorified (as thou hast 
 been) by Jamadagni, (be now) glorified by Vasisiitha. 
 
 4. Desiring wives, desiring sons, liberal of dona- 
 tions, we, approaching him, now worship Saraswat. 
 
 1 As a goddess, or as eloquence, or as a river. 
 
 2 Ubhe andhasi is said to mean fires celestial and terrestrial, 
 or if food be intended, domestic and wiUl, grdmyani dran- 
 yam vd. 
 
192 RIG-VEDA SANIIITA. 
 
 5. With those thy waves, Saraswat, which are 
 sweet-tasted, tlie distributors of water, be our pro- 
 tector. 
 
 6. May we recline upon the protuberant breast of 
 Saraswat, which is visible to all, that we may possess 
 progeny and food.^ * 
 
 Sl^KTA VIII. (XCVII.) 
 
 Tlie deity of the first verse is Indra, of the third and ninth 
 Indra and Brahmanaspati, of the tenth Indra and 
 Briiiaspati, of the rest Brihaspati. The Mlshi as before: 
 the metre is Trishtubh. 
 
 Vargaxxi. 1. At the Sacrifice in the dwellings of men upon 
 earth,! where the devout leaders of (rites) rejoice, 
 where the libations to Indra are poured out, there 
 may he descend before (other gods) from heaven for 
 his exhilaration: (may his) swift (horses appi'oach). 
 
 2. Let us solicit, friends, divine protections, for 
 Brihaspati accepts our (oblations) : so may we be 
 without offence towards that showerer (of benefits) 
 who is our benefactor from afar, as a father (of a 
 son). 
 
 * Pipivdnsam Saraswatas stanam bhaksJiimah?, and sterna 
 here, according to the schoHast, means a cloud, megka. 
 
 * Sayatia renders this verse " may we obtain the distended 
 and loud-thundering [or breast-like] cloud o^ Saraswat, which 
 is visible to all; (may we obtain) progeny and food." 
 
 t Sayana has "at the sacrifice which is the home of the 
 priests upon earth." 
 
FIFTH ASHTAKA — SIXTH AOnYAYA. 193 
 
 3. I glorify witli homage and with oblations that 
 most excellent and l)eneficent Braiimanaspati : may 
 my praise, worthy of the deit}', attain to the mighty 
 Indra, who is the lord of the prayers offered by the 
 devout. 
 
 4. May that best beloved 1'riiiaspati, who is tlie 
 desired of all, sit down in our hall of sacrifice : may 
 he gratify our desire of riches and of male posterity, 
 transporting us, (at present) embarrassed, uninjured 
 beyond (the assaults of enemies). 
 
 5. May the first-born* immortals (by his command) 
 bestow upon us the food that is necessary for ex- 
 istence : let us invoke the unresisted Briiiaspati, to 
 uhom pure praises are addressed, the adored of 
 householders.' 
 
 G. ]\ray his powerful brilliant horses, wearing a Varga xxn 
 lustrous form like (that of) the sun, acting together, 
 bring (hither) that Brihaspati, in whom strength 
 abides like that of a substantial mansion. f 
 
 7, He verily is pure, borne by numerous convey - 
 
 ' Pastydndm yojotavx i?, Htcrally, the adorable of houses, 
 i.e. by metonymy househohler?. 
 
 * Rather, " l)orn of yore," ptird jdtdh. 
 
 t Hatlier, "to whom behMi<rs strcn<;th, and whose friend-hip 
 bestows a dwellint;." It is intcrestin<^ to notice, that althouLrh 
 S^yana identifies nil i witli nUayn, and apparently derives it 
 from /// + /«, he yit preserves the correct sense a* = nida. 
 Snob facts seem to prove tliat he followed r traditional inter- 
 pretation, thfiugh he tiiay have soufjht his own etymologies. 
 
 VOL. IV. () 
 
194 RIG-VEDA SANIIITA. 
 
 ances, he is the purifier, armed with golden weapons/ 
 the object of desire, the enjoyer of heaven : he, 
 Brihaspati, is well domiciled, of goodly aspect, a 
 most bonntifnl giver of ample food to his friends. 
 
 8. The divine heaven and earth, the generatrices 
 of the deity, have, by their might, given growth to 
 Brihaspati : magnify, friends, the magnifiable, and 
 may he render (the waters) easy to be crossed and 
 forded for (the attainment of) food. 
 
 9. This praise has been offered as prayer^ to you 
 both, Brahman aspati and Indra, the Avielder of the 
 thunderbolt : protect our ceremonies : hear our mani- 
 fold praise ; annihilate the assailing adversaries of 
 your w^orshippers. 
 
 10. You tAvo, Brihasfati and Indra, are lords of 
 both celestial and terrestrial treasure ; grant riches to 
 the worshipper who praises you : and do you (gods) 
 ever cherish us with blessings. 
 
 S.5KTA IX. (XCVIIT.) 
 
 Deity, Indra, Avitli Brihaspati in the last stanza; Rishi and 
 
 metre as before. 
 
 Vargaxxiii. 1. Offer, priests, the shining effused /So??m to him 
 who is eminent (among) men : knowing better than 
 the Gaiira wdiere his distant drinking-place (is to be 
 
 ' Iliranyavdsih TCidcy ?iho -he rendered, lie whose speech is 
 benevolent, hitaramanryavdk. 
 
 2 lyam suvriktir hrahma is explained iyam mantrari'ipd 
 stutih, ihxs praise in the form of a mow ^ra, a sacred text or 
 prayer. 
 
FIFTH ASIITAKA — SIXTH ADIIYAYA. 105 
 
 found),' IxDRA comes daily seeking foi* the offerer of 
 the libation. 
 
 2. The pleasant beverage that thou, Indra, hast 
 quailed in lormer days, thou still desirest to drink of 
 daily : gratified in heart and mind, and wishing (our 
 good), drink, Indra, the Soma, that is placed before 
 (thee). 
 
 3. As soon as born, Indra, thou hast drunk the 
 Soma for thine invigoration : thy mother (Aditi) 
 proclaimed thy greatness ;* hence thou hast fdled the 
 vast firmament, Indra, thou hast gained in battle 
 treasure for the gods. 
 
 4. When thou enablest us to encounter mighty and 
 arrogant (enemies), ^ve are competent to overcome 
 the malignants by our (unarmed) hands alone; and 
 when thou, Indra, surrounded by thy attendant 
 (Maruts), fightest against them, we shall triumph, 
 aided by thee, (in) that glorious war. 
 
 5. I proclaim the ancient exploits of Indra, the 
 recent deeds that Magitavan has sichieved : when 
 indeed he had overcome the undivinc illusion, thence- 
 forth the Soma became his exclusive (beverage).'" 
 
 ' Gaurdd vediydn avapdnam, means avnkramt/n stfit/am 
 di'tvastham pdtavi/om somani. (jdiiravir'Kjad npi ntisiii/rno 
 vidirdn, i.e. knowing the (Sowct that is to he drunk, though 
 placed afar off, better than an ox or a deer knows tlie driuk- 
 ing-place or pond which it is accustomed to fjo to. 
 
 ' The explanation of the scholiast is rather equivocal, the 
 
 * This refers to Aditi's speech, vol. iii. p. l.')4. 
 
 02 
 
19G RIG-VEDA SANHITA. 
 
 C. Thine is all this animal world around thee, 
 which thou illumest with tlie light of the sun : thou, 
 Indra, art the one lord of cattle, thence may we 
 possess wealth bestowed by thee. 
 
 7. You two, Brihaspati and Indra, are lords of 
 both celestial and terrestrial treasure : grant riches 
 to the worshipper who praises you: and do you 
 (gods) ever cherish us with blessings. 
 
 St^KTA X. (XCIX.) 
 
 The deities of the fourth, fiftli, and sixth verses are Indra and 
 Vishnu, the latter alone is the deity of the rest: JRishi and 
 metre as before. 
 
 Vargaxxiv. i^ Expanding with a body beyond all measure, 
 
 Vishnu, men comprehend not thy magnitude: we 
 
 know these thy two worlds (computing) from the 
 
 earth,' but thou, divine ViSHNU, art cognisant of the 
 
 highest. 
 
 2. No being that is or that has been born, divine 
 Vishnu, has attained the utmost limit of thy magni- 
 tude, by which thou hast upheld the vast and beau- 
 tiful heaven, and sustained the eastern horizon of the 
 earth.^ 
 
 3. Heaven and earth, abounding with food, abound- 
 
 relation between the Soma and Indra thenceforth became non- 
 common or special, peculiar: todd prabhrifyeva Somasya 
 Indrasya cha asddJidranaa sumhandho jdlah; but though in 
 an especial degree the drink of I?idra, it is often presented 
 to Agni and other deities. 
 
 1 That is, the earth and the firmament, which are visible. 
 
 2 Part put for the whole, the entire earth. Vishnu's up- 
 
 I 
 
FIFTH ASIITAKA - SIXTH ADHYAYA. 107 
 
 ing with cattle, yicMing ubiuidant fodder, you lire 
 disposed to be liberal to the man (who praises you) •} 
 thou, Vishnu, hast upheld these two, heaven and 
 earth, and hast secured the earth around with moun- 
 tains.^ 
 
 4. You two, Indua and Vishnu, have made the 
 spacious world for the sake of sacrifice, generating 
 the sun, the dawn, Agxi : you leaders (of rites) have 
 baffled the devices of the slave Vrishasipra in the 
 conllicts of hosts. 
 
 5. Indra and Vishnu, you have demolished the 
 ninety-nine strong cities of Sambara : you have slain at 
 once, without resistance, the hundred thousand heroes 
 of the Asiira Varchin.^ 
 
 G. This ample laudation is magnifying you two, 
 who are mighty, wide-striding, endowed with strength : 
 to you two, Vishnu and Indra, I offer praise at sacri- 
 fices ; grant us food (won) in battles. 
 
 7. 1 offer, Vishnu, the oblation placed before thee with 
 the exclamation Fashat: be pleased, Sipivishta, with 
 my offering: may my laudatory hymns magnify thee; 
 and do you (gods) ever cherish us with blessings. 
 
 lioldiiif: the three worlds has been ineiilioned more than once. 
 See vol. ii. p. 93. 
 
 ' Manushe stuvate, the Yujusli, v. IG, reads lunnave, with a 
 similar purport )/oja)vdiidi/a, to the iiistitutor of the rite. 
 
 ^ Dudhurllui prithiiini mai/i'ilt/iaHi ; ilie last is e.vpliiincd 
 parvataih, by mountains: Mahiiiliara says by his incarnations 
 displaying his glory, tejoru/iair avatdrailt. 
 
 ^ See vol. ii. p. 2-14. 
 
198 RIG-VEDA SANHITA. 
 
 SUKTA XI. (C.) 
 
 The deity is Vishnu : the Bishi and metre as before. 
 Vargaxxv. \ j]jg mortal desirous of wealth quickly obtains 
 it who presents (offerings) to the Avidely-renowned 
 VisiiNU, who worships him with entirely devoted 
 mind,* who adores so great a benefactor of mankind. 
 
 2. Vishnu, granter of desires,^ shew to us that 
 favourable disposition Avhich is benevolent to all, un- 
 mixed (with exception), so that there may be to us 
 the attainment of easily-acquired, ample, steed-com- 
 prising, all-delighting riches. 
 
 3. This deity, by his great power, traversed with 
 three (steps) the many -lustrous earth ;^ may Vishnu, 
 the most powerful of the powerful, rule over us, for 
 illustrious is the name of the mighty one. 
 
 4. This Vishnu traversed the earth for a dwelling 
 Avhich he was desirous of giving to his eulogist f firm 
 are the people who are his praisers ; he who is the 
 engenderer of good*}" has made a spacious dwelling 
 (for his worshippers). 
 
 ' Etmjdvan, from era, obtainable, desires ; ydoan, who 
 enables to obtain. 
 
 ^ Earth prithivi, according to the comment, is put for pri- 
 thivyddin, or the three worlds. 
 
 ' Mannshe dasusi/an, according to the scholiast, we are to 
 understand by the first stuvate devarjandya, to the company 
 of gods praising him — Vishnu having taken the three worlds 
 from the Asuras to give to them. 
 
 * Siiyana says, with united praise, suhduchnid stutrena. 
 t Rather, to whom belong fortunate births. 
 
FIFTH ASHTAKA— SIXTH ADHYAyA. 199 
 
 5. Resplendent Vishnu, 1, the master of the oller- 
 ing, knowing the objects that arc to be known, 
 glorify to-day thy name:^ I, who am feel >le, praise 
 thee who art powerful, dwelling in a remote region 
 of this world. 
 
 G. What is to be proclaimed, YisiiNU, of thee, 
 when thou say est, I am Si])ivis!{t<i ? Conceal not 
 from us thy real form, although thou hast engaged 
 under a different form in battle.^ 
 
 7. I offer, Vishnu, the oblation placed before 
 thee with the exclamation Vasliat ; l)e pleased, Slpi- 
 vishta^ with my offering: may my laudatory hymns 
 magnify thee; and do you (gods) ever cherish us witli 
 blessings. 
 
 ' The Sdma Veda II., 97G [ii. 8. 1. 4. 2.], has a slightly 
 different reading, pra tat te adya havyam aryah sansdmi, I, 
 the lord, orter thee to-day an oblation, instead of ndmaryah 
 s(inf>dm}, I, the lord, j)raise thy name. The application of 
 rtf/v/fl is ratlier equivocal; Sdyraia explains it sica ml stiit/iidm 
 luivislidm vu, the master of the praises or of the ohiatioiis, 
 which may mean Viahnu, or more prohahly the yajamnna. 
 
 ^ Vishnu is said to have aided Vasishtha in battle, under an 
 assumed form, and, when qu( sti(med, to have said, I am Sipi- 
 r'!s/ita,a. word to which two sens< s maybe attached, one un- 
 objectii)nal)l<>, the othrr ohjectiorrable. In the preceding verse, 
 and in verse 7 of the former Sithta, the word is explained, 
 penetrated, or clothed with nxys oiW<^\\t, rnsviihhirdcisltta, the 
 radiant, the splendid: in common use it means a man naturally 
 without prepuce, in which sense it may be here interpreted as 
 implying comparison ; in like maimer as a man is so denuded, so 
 is F/.</'W//,accordirigtohis own declaration, uncovered by radiance 
 — tejasd aiidr/icli/idditah ; but this is a refinement, and it is 
 probably to be understood as u^iial : the expression is curious. 
 
200 KIG-VEDA SANHITA. 
 
 SEVENTH ADHYAYA. 
 
 MANDALA VII. Continued. 
 ANUVAKA VI. Continued. 
 
 S{JKTA XII. (CI.) 
 
 The Deity is Parjanya, the Rishi Vasishtha or KumXra, 
 the son of Agni : the metre is Trishtuhh. 
 
 1. Recite the three sacred texts, preceded by- 
 light/ which milk the water-yielding udder ;^ for he, 
 the showerer,^ (thereby) becoming quickly manifest, 
 loudly roars, engendering the (lightning) infant, the 
 embryo of the plants. 
 
 2. May he who is the augmenter of plants, the 
 increaser of the waters, who rules divine over the 
 whole earth, bestow upon us a three-storied dwelling^ 
 and felicity : may he grant us the desired light (of 
 the sun) at the three (bright) seasons.^ 
 
 3. One form of Parjanya is like a barren cow, the 
 other produces offspring, he takes whichevei* form he 
 
 ' The texts, it is said, of the three Vedas, preceded by Om. 
 
 2 The cloud. 
 
 ^ Parjanya, pleased with the hymns, and in consequence 
 sending rain. [For the " lightning embryo," see vol. i. p. 254, 
 vol. ii. pp. 298—302]. 
 
 ■* Tridlidtu saranam is explained trihhihnikam (/riham, a 
 house with three earths, eitlier chambers or floors. 
 
 •^ The rays of the sun are said to be most powerful at dawn 
 in the spring, at noon in the hot season, and in the afternoon in 
 autumn. 
 
FIFTH ASHTAKA — SEVENTH ADHYaYA. 20 1 
 
 pleases :^ the niotlier receives the inilk from the 
 father, thence the father, thence the son is nourished.'^ 
 
 4. In whom all beings exist; the three worlds 
 abide : from wliom the waters flow in tlirec directions 
 (east, west, and sonth): the three water-shedding 
 masses of clouds (cast, west, and north,) })our the 
 waters round the mighty (Parjanya). 
 
 5. This praise is addressed to the self-irradiating 
 Parjanya : may it be placed in his heart ; may he be 
 gratified by it ; may the joy-diftusing rains be ours; 
 may the plants cherished by the deity be fruitful. 
 
 6. May * he, the bull, be the impregnator of the 
 perpetual plants, for in him is the vitality^ of both the 
 fixed and moveable (world) : may the rain sent by him 
 preserve me for a hundred years : and do you (gods) 
 ever cherish us with blessings. 
 
 ' The firmamf'iif withholds or sends down rain at will. 
 
 "^ The father is tlie sky, cartli the mother, who receives 
 the rain from the former, which, producing the means of 
 offering lihations and obhitions, returns again to the parent 
 heaven, as well as supports his offspring — all living crea- 
 tures. [Cf. vol. i. p. 248, niite.^ 
 
 * Tasmitm-utmd: the scholiast interprets the latter de/ia, 
 body ; probably for bodily existence, the life of the vegetable 
 world depending upon the I'ain, and that of animals upon corn 
 and the rest. 
 
 * Sdyana makes the sentence indicative, " he is," &c. ; and 
 instead of" for" he has "hence," atas. 
 
Varga II. 
 
 V arga III. 
 
 202 RIG-VEDA SANUITA. 
 
 S^KTA XIII. (CII.) 
 
 Deify and Ttishi as before; the metre is Gdyatri : tlie hymn 
 constitutes a Tricha. 
 
 1. Sing aloud to the son of heaven, Parjanya, the 
 sender of rain : may he be pleased (to grant) us food. 
 
 2. He who is the cause of the impregnation of 
 plants, of cows, of mares, of women. 
 
 3. Offer verily to him by the mouth (of the gods, 
 Agni,) the most savoury oblation, so that he may 
 yield us unfailingly food. 
 
 Sl^KTA XIV. (CIII.) 
 
 The deities are frogs ;* the Rishi is Vasishtha ; the metre 
 Tr'islitubh, except in the first verse, in which it is Anushtubh. 
 
 1. The frogs,^ like Bralimans, observant of theii' 
 vows, practising penance f throughout the year, utter 
 aloud praises agreeable to Parjanya. 
 
 2. When the waters of the sky fall uj)on (the troop 
 of frogs) sleeping in the (exhausted) lake like a dry 
 water-skin ; then rises together the croaking of the 
 
 ' Vasishtha, it is said, having praised Parja?tjt/a in order 
 to procure rain, observing the irogs to be delighted by his 
 praises, addressed tliem in this liymn. 
 
 * This hymn has been translated by Professor Midler, in liis 
 Ancient Sanskrit Lit. p. 494. 
 
 t Literally, ** lying still," which Sdyana exjdains as " j)er- 
 forming penance for rain." 
 
FIFTH ASIITAKA — SEVENTH ADHYAYA. 203 
 
 frogs, like the bellowing of cows when joined by their 
 calves. 
 
 3. When the rainy season has arrived, and (Pau- 
 janya) has sent the rain npon them, thirsty and 
 longing (for its coming), then one frog meets another 
 croaking (his congratnlations) as a child (calls to) 
 its father with inarticulate ejaculations.^ 
 
 4. One of these two congratulates the other as 
 they are both deligliting in the forthcoming of rain ; 
 the speckled frog, leaping up repeatedly -when moist- 
 ened (by the shower), joins greetings "with the green 
 one. 
 
 5. When one of you imitates the croaking of ano- 
 ther as a learner (imitates) his teacher, when, loud 
 crying, you converse (leaping) upon the Avaters, then 
 the entire body is as it w^ere developed.'^ 
 
 6. One frog has the bellowing of a cow, another ^^■"g-'^ ^^• 
 the bleating of a goat ; one of them is speckled, one is 
 
 green : designated by a common appellation, they are 
 of various colours, and, croaking, shew themselves in 
 numerous places. 
 
 7. Like lirahmans at the Soma libation, at the 
 Atirdtra sacrifice, you are now croaking around the 
 replenished lake (throughout tlie niglit),^ for on that 
 
 ' AJilihlmlihriti/a, makiiiix tliL' imitative souiul nhlikhala. 
 
 '^ During the dry weather, says tlie schoHast, the frogs slirink 
 like a luini) of ehjy ; in the rains tliey expand to their full size. 
 
 ^ Rdfrau sabdarn kurvdniih, is added by the commentator, 
 apparently to make the comparison more appropriate, tlie Atird- 
 tra rite being, according to him, a nocturnal ceremony, when tlic 
 
204 RIG-VEDA SANIIITA. 
 
 day of the year you frogs are everywhere about, when 
 it is the day of the setting in of the rains. 
 
 8. They utter a loud cry, like Brahraans when 
 bearing the Soma libation, and reciting the perennial 
 prayer : * like ministrant priests with the gharma 
 offering, they hid (in the hot weather) perspiring^ 
 (in their holes), but now some of them appear. 
 
 9. These leaders of rites observe the institutes of 
 the gods, and disregard not the (appropriate) season 
 of the twelvemonth ; as the year revolves, and the 
 rains return, then, scorched and heated, they obtain 
 freedom (from their hiding-places). 
 
 10. May the cow-toned, the goat-toned, the spec- 
 kled, the green (frog, severally) grant us riches ! May 
 the frogs in the fertilizing^ (season of the rain), be- 
 stowing upon us hundreds of cows, prolong (our) 
 lives ! 
 
 priests recite the hymns at night: rdtrim aiitya vartate ityati- 
 rdtrah, yathdtlrdt idhhye fomaydye I3rdfnniivd rdtrau Uuta- 
 snstrdni j}arydyena mnsanti. [For the sastms used at the 
 Atirdtra, see Hang's translation of Aitareya Brahm. p. 264 ] 
 
 ' Adhivaryavo (jharviinah sis/nviddnd/i : the last may apply to 
 the adhwaryus as well as the frogs : there is a quibble upon the 
 word gharminah, having or bearing the vessel, or performinir 
 the rite so termed (see vol. iii. p. 281) ; or suffering from 
 yharjna, heat, or the hot season. [For the piacaryya ceie- 
 mony and the fjhanna, see Haugs Ait. Brahm. trans, p. 42.] 
 
 •^ Sahasrasdve is explained as the generator of thousands of 
 plants, grains, and the like. 
 
 * Rather, *' the year- long piayer." Sayana makes it refer to 
 
FIFTH ASIITAKA — SEVENTH ADHYAYA. 2U") 
 
 S^KTA XV. (CIV.) 
 
 The deities of most of the verses are Indiia and Soma, somo- 
 tinies sintjly, sometimes togellier ; the deities of the 11th verse 
 are the Devas; those of the 17th and 18tii respectively the 
 Soma stones and the winds; and that of the 10th and 14th is 
 Agni : of the first half of tlie 23rd verse the deity is the per- 
 sonified prayer; of the second half, the earth and firmament. 
 Vasishtha is the JRislii. The metre varies between Jagati 
 and Tris/iti/bh ; that of the last stanza is Anushtuhh. 
 
 1. Indra and !Soma, afflict, destroy the Rakshasas ; "^''arRa v 
 sliowerers (of benefits) cast down those who deliglit 
 
 in darkness ; put to lliglit the stupid (spirits) ; con- 
 sume, slay, drive away, utterly exterminate the can- 
 nibals. 
 
 2. Indra and Soma, f\ill upon the destructive (/?aA'- 
 shasd) and the performer of unprofitable acts,* so 
 that, consumed (by your wrath), he may perish like 
 tlie ofiering cast into the fire : retain implacable 
 hatred to the hater of Brahmans,t the cannibal, the 
 hideous, I tli-e vile^ (Rakshasa.) 
 
 ' Kimid'me is an unnsnal and ratlier anintelli<i;ible term : the 
 comment explains it Kimiddniin iti charate, to one who goes 
 saying, What now ? that is, Plsundya, a spy, an informer ; or 
 cruel, vile. 
 
 Oavdm oyanmn, a sacrificial session, which commences anil 
 ends wiih the atirdtrn, and lasts a whole year. 
 
 » Or, as the same word, ayliasamsiif is rendered in v. 4, " the 
 malignant." 
 
 t Dramadwishe is explained by Sat/ana, hrdhmanehhijo 
 'smahhyam dwcshtre. 
 
 I Ghorachakshase may also mean " rude in speech." 
 
206 RIG-VEDA SANIIITA. 
 
 3. Indra and Soma, chastise the malignant [Rak- 
 shasas), having phmged them in surrounding and 
 inextricable* darkness, so that not one of them may 
 again issue from it: so may your wrathful might be 
 triumphant over them. 
 
 4. Indra and Soma, display from heaven your fatal 
 (weapon), the extirpator from earth of the malignant 
 (Rdkshasas) : put forth from .the clouds the con- 
 suming (thunderbolt), Avherewith you slay the in- 
 creasing Rakshas race. 
 
 5. Indra and Soma, scatter around (your weapons) 
 from the sky, pierce their sides with fiery scorching f 
 adamantine (weapons), so that they may depart with- 
 out a sound. 
 
 VargaVi. 6. May this praise invest you, Indra and Soma, 
 
 who are mighty, on every side, as a girth (encom- 
 passes) a horse, — that praise which I offer to you both 
 with pure devotion : do you, like two kings, accept 
 this my homage. 
 
 7. Come with rapid steeds, slay the oppressive mis- 
 chievous Rdkshasas : let there be no happiness, 
 Indra and Soma, to the malignant, who harasses us 
 with his oppression. 
 
 8. ]\lay he who with false calumnies maligns me 
 behaving with a pure heart, may such a speaker of 
 
 * Perhaps rather bottomless, dlamhana-rahita. Compare 
 Milton's description of Satan falling in chaos. 
 
 t The text, after " scorching," adds another epithet, ajare- 
 hhih, ageless, undecaying. 
 
FIFTH ASIITAKA — SEVEXTII ADHYAYA. 207 
 
 falsehood, Indra, cease to be, like water held in tlie 
 liaiul. 
 
 9. May Soma give to the serpent, or toss upon tlie 
 lap of NiRRiTi, those who with designing (accusations) 
 persecute me, a speaker of sincerity, and those who by 
 spiteful (calumnies) vilify all that is good in me.* 
 
 10. Mwy ho, Agni, who strives to destroy the 
 essence of our food, of our horses, of our cattle, of our 
 bodies — the adversary, the thief, the robber — go to 
 destruction, and be deprived both of person and of 
 progeny. 
 
 11. May he be deprived of bodily (existence) and VargaVJi. 
 of posterity ;f may he be cast down below all the 
 
 three worlds ; may his reputation, Gods, be blighted 
 who seeks our destruction by day or by night. 
 
 12. To the understanding man^ there is perfect 
 discrimination, the words of truth and falsehood are 
 
 ' The preceding verses are consitlerod to bea raalediction upon 
 tlie lid/ishasas by tlie Itis/ii. To account for the chaiif!;e of tone, 
 Sdyana gives an unusual version of the legend told in the Ma- 
 hdhhdrata of king KalnuUliapdda being transformed to a Rdh- 
 shasa, and devouring the 100 sons of Vashhiha: here it is said 
 that a lidhshasa, having devoured the Rishis sons, assumed 
 his shape, and said to him, " I am Vasishtha, thou art the RdU- 
 shasa ;" to wliicli Vas'ti^htha replied hy repeating this verse, 
 declaratorv of liis discriminating between trutli and falsehood. 
 
 * Rather, " those who with violence vilify me, acting up- 
 rightlv." 
 
 t Literally, " may he exist after his body and progeny," i.e. 
 continue severed from them. 
 
208 RIG-VEDA SANHITX. 
 
 mutually at variance ;* of these two, Soma veril}'' che- 
 rishes that which is true and right : he desti'oys the 
 false. 
 
 13. Soma instigates not the wicked; he instigates 
 not the strong man dealing in falsehood : he destroys 
 the Rakshasa, he destroys the speaker of untruth ; and 
 both remain in the bondage of Indra. 
 
 14. If I am one following false gods, if I approach 
 the gods in vain, then Agni (punish me). If (we be 
 not such, then) why, Jatavedas, art thou angry with 
 us? let the utterers of falsehood incur thy chastise- 
 ment. . 
 
 15. May I this day die if I am a spirit of ill, or if 
 I have ever injured the life of any man : mayest thou 
 be deprived (Rdkshasa) of thy ten sons, who hast 
 falsely called me by such an appellation. 
 
 Varga VIII. 16. May Indra slay with his mighty weapon him 
 who calls me the Yatudhdna, which I am not, — the 
 Rdkshasa, who says (of himself,) I am pure : may he, 
 the vilest of all beings, perish. 
 
 17. May the cruel female fiend who, throwing oif 
 the concealment of her person, wanders about at 
 night like an owl, fall headlong down into the un- 
 bounded caverns: may the stones that grind the 
 Soma destroy the Rdkshasas by their noise. 
 
 * Literally, " to the under^tandins: man truth and false- 
 hood are easily discriminated, their words are mutually at 
 variance." 
 
FIFTH ASIITAKA -SEVENTH ADUYAVA. 209 
 
 18. Stay, Maruts, amongst tlie people, desirous* 
 (of j)rotccting them) ; seize the liak\shasas^ grind 
 tliem to pieces : whether tliey fly about like birds by ' 
 night, or whether they have offered obstruction to the 
 sacred sacrifice. 
 
 19. Tlurl, Indua, thy thunderbolt from heaven ; 
 sanctify, Magiiavan, (the worshipper) sharpened by 
 the Soma beverage : slay with the thunderbolt the 
 Rdkshasas, on the east, on tlie west, on the south, 
 on the north. 
 
 20. They advance, accompanied by dogs : desirous 
 to destroy him, they assail the indomitable Indra: 
 Hakra Avhets his thunderbolt lor the miscreants; 
 quickly let him hurl the bolt upon the fiends. 
 
 21. Indra has ever been the discomfiter of tlie ^'iirsaix. 
 evil spirits coming to obstruct (the rites of) the 
 offerers of ol)lations : Sakra advances, crushing the 
 present RakshasaSy as a hatchet cuts down (the trees 
 
 of) a forest, as (a mallet smashes) the earthen vessels. 
 
 22. Destroy the evil spirit, whether in the form of 
 an owl, or of an owlet, of a dog, or of a duck,f of a 
 hawk, or of a vulture ; slay the Riyi6hasas^ Indra, 
 (with the thunderbolt) as with a stone. 
 
 23. Let not the Rdkshasas do us harm : let the 
 dawn drive away the pairs of evil spirits, exclaiming, 
 " What now is this?"^ May the earth protect us from 
 
 ' Kimidinci. See note, p. 205. 
 
 * Rather, *' bo pleased (to destroy tl>c Rdkshasas)." 
 + Literally, " a ruddy goose," chahrnxmka. 
 VOL. IV. P 
 
210 RIG-VEDA SANIIItX. 
 
 terrestrial, the firmament protect us from celestial 
 ■wickedness. 
 
 24. Slay, Indra, the Ydtudhdna* whether in the 
 form of a man, or of a woman doing mischief by her 
 deceptions: may those who sport in murder perish 
 decapitated ; let them not behold the rising sun. 
 
 25. Soma, do thou and Indra severally watch (the 
 Rdkshasas)^ be wary, be vigilant; hurl the thunder- 
 bolt at the malignant Rdkshasas. 
 
 MANDALA VIII. 
 
 ANUVAKA I. 
 
 ASHTAKA V. Continued. 
 
 ADHYAYA VII. Continued. 
 
 S6kta I. (I.) 
 
 The deity is Indra, except in the thirtieth and tlirec followinor 
 verses, in which t])e donation of Asanga lidjn is the devatd, 
 and tlie last, where it is the Itdja. 
 
 The Jlishh are two, Mediiatititi and Medhyatithi, of the 
 race of Kanwa, with some exceptions; thus, of the two first 
 verses the Rishi is Ghaura, the son of Ghora, who became 
 the son of his own brotlier Kanwa, and was called Ka'nwa 
 Pragatiia. The Rishi of the tliirtieth and three following 
 stanzas h Asanga, the son of Playoga, who, liaving been 
 clinncjod to a woman by the imi)recation of the l^ods, recovered 
 his manhood by repentance and the favour of Mediiatitiii 
 
 * I.e. JRuksliasa. 
 
IIFTII ASIITAKA — SKVENTIJ ADIIYAVA. 211 
 
 to wliom ho pavo, oi» tliat account, almn<lant woaltli, and 
 vvhoin lie addresses in praise of his donutioii. In \hc thirty- 
 fourth stanza Sa-vni/l coiif^ratuhilcs hor luisbaud, and is 
 therefore the lils/il. The metre of th(! two last stanzas is 
 Tris/ttitl)//, of the second and fourtli tSatobri/iati, of the rest 
 I3rihafi. 
 
 1. licpcat/ friends, no other praise, be not luirtfiil ^-I'-ji^i >^- 
 (to yourselves): praise together Indra, tlie sliowerer 
 
 (of 1)cnerits) when the Soma is cfTused; repeatedly 
 utter praise (to him). 
 
 2. A bull rushing (upon his foes), undecaying, like 
 an ox, the overcomer of (hostile) men, the hater (of 
 adversaries), the venerable, the displayer of botli 
 (eiunity and favour^), the munificent, the distributor 
 of both (celestial and terrestrial riches^). 
 
 3. Although these people worship thee, Indra, in 
 many ways to (secure) thy protection, (yet) may this 
 our prayer be throughout all days thy magnification. 
 
 4. The sages (thy worshippers), Magiiavan, the 
 overcomers (of foes), the tcrrificrs of (hostile) peo})lc, 
 pass over various (calamities by thy aid) : come nigli 
 and bring many sorts of food, and available for our 
 preservation. 
 
 5. Wielder of the thunderbolt, 1 would not sell 
 
 ' Sama Veda I. 242 [I. 3. 1. 5. 10; 11. (5 1. o. \ |. 
 
 ^ The text has only uhhaynmharam, which the commentator 
 explains vigrahdnufirahayoh hartdram. 
 
 ^ Ubhoydvhiam. The scholiast is rather puzzled how to 
 interpret the duality here intimated — whether it means as in the 
 text, or having the faculty of protcctin<jj hoth fixed and move- 
 able things, oi- being honoured by both those who recite his 
 praises and thosc wlio olfcr oblations. The epithets are in the 
 
 r 2 
 
212 KIG-VEDA SANIIITA. 
 
 thee for a large price, not for a thousand, nor for ten 
 thousand, nor, opulent bearer of the thunderbolt, for 
 a hundred.^ 
 Varga X I. Q Tliou art more precious, Indra, than my father, or 
 
 than my brother, who is not affectionate :'thou, giver of 
 dwellings, art equal to my mother, for you both render 
 me distinguished on account of celebrity and riches. 
 
 7. Whither hast thou gone?^ Avhere, indeed, art 
 thou now? Verily thy mind (wanders) amongst 
 many (worshippers) : martial, valorous Purandara, 
 come hither; the chaunters are singing (thy praise). 
 
 8. Raise the sacred chaunt to him who is the de- 
 stroyer of the cities (of the foes) of his worshipper, 
 (induced) by which may the thunderer come to sit 
 down at the sacrifice of the sons of Kanwa, and 
 destroy the cities (of their enemies). 
 
 9. Come quickly Avith those thy horses which are 
 vigorous and fleet, and which are traversers of tens, 
 or hundreds, or thousands (of leagues).* 
 
 accusative, being governed by the verb stota, " praise," in the 
 first verse. Cf. Sama Veda II. 711 [II. 0. 1. 5. 2.] Benfey 
 renders it, " Den sclilcudernden, wie einen BiifFel stiirmenden, 
 wie einen stier mens^ch-siegenden, den zornigcn, siegcndcn, 
 zwiefacli handclnden, den hehrsten, zvviebogabeten" — it seems to 
 nio, vei-y barbarously, and not very intelligibly. 
 
 ' Satdyn here signifies infinite, according to the comment. 
 In the Sama Veda I. 291. [T. 3. 2. 5. 9], we have na parcidi- 
 yase instead oina parddeydm . 
 
 2 Sama Veda I. 271 [I. 3. 2. 3. 9]. 
 
 * Or rather, " wliich are traversers of ten leagues, and are 
 numbered by hundieds and by tliousands." 
 
FIFTH ASIITAKA— SEVENTH ADIIyXya. 213 
 
 10. I invoke to-day the all-sufficient Indra, as the 
 milch cow yielding abundant milk, of excellent mo- 
 tion/ and easy to be milked ; or, as anotlicr (form), 
 the vast-dropping, desirable (rain).'^ 
 
 11. Wlien SuiiYA harassed Etasa,* Satarratu con- Varg.i xii. 
 veyed (to liis aid) Kutsa, the son of ArjunI, Avith 
 
 his two prancing horses (swift) as the Avind, and 
 stealthily approached the irresistible Gandiiarva.^ 
 
 12. He who without healing materials before the 
 flow of blood from the necks'* was the effecter of the 
 re-union, the opulent Maghavan, again makes whole 
 the dissevered (parts). 
 
 13. ^lay we never be like the abject, Indra, through 
 thy favour, nor sutler affliction : may we never be 
 
 * Gdyatra-vepasavi is explained prnsasya-vegdm, " of excel- 
 lent speed;" or it might have been thought to be a metaphor, 
 having the form or beauty of the Gdyatri, being the Gayatri 
 perscnified. 
 
 2 Anydin hham vrtidhdrdm is rather doul)tful ; the comment 
 explains it, nhtovilahshandm haliudahudhdrdm eshaijiydni 
 vrishtim ; tliis is followed by Alunkrltam, which, being masc, 
 can refer oidy to Indram, the doer of enough, all-sufficient. 
 Cf Sama Veda I. 295 [I. 4. 1. 1. 3]. [Anydm. may mean " un- 
 paralleled," adrislitapurvum, as in hymn 27 of this manclala.] 
 
 * A name of the sun. See vol. i. p. 61. 
 
 '' To wliat tliis alludes is not explained, but possibly it intends 
 to describe the restoration of I^insa, wounded in his conflict 
 with the sun. The verse occurs in Sama Veda 1.244 [1.3.2.1.2]. 
 The translations of Langlois, Benfey, and Stevenson are very 
 curious. 
 
 * See translation, vol. i. p. 1G6. 
 
214 RIG- VEDA SANHItA. 
 
 like branchless trees; for, thunderer, unconsumeable 
 (by foes) we glorify thee. 
 
 14. Neither rash nor irate, we verily glorify thee, 
 slayer of Vritra ; may we propitiate thee, hero, for 
 once (at least) by our praise with great (sacrificial) 
 wealth. 
 
 15. If he hear our praise, then may our libations, 
 flowing through the filter,* dropping quickly, and 
 diluted with consecrated water,^ exhilarate Indra. 
 
 Varga XIII. 16. Come quickly to-day to the collected laudationf 
 of thy devoted friend : may the subsidiary J praise of 
 wealthy (worshippers) reach thee, but now I wish (to 
 offer) thy complete eulogium. 
 
 17. Extract the Soma juice with the bruising 
 stones, wash it with the consecrated waters ; (for by 
 so doing) the leaders (of the rain, the Maruts) 
 clothing (the sky with clouds) as with a vesture of 
 the hide of the cow, milk forth (the water) for the 
 rivers. 
 
 * Tugrydvridhah is explained vasativaryehadhandkhyabhii' 
 adbhir vardhamdndh, increasing with the waters termed vasa- 
 tivari and ehadhand, water collected and kept apart for the 
 ceremonials [Cf Ait. Brahm. ii. 20]. 
 
 * The text adds an epithet of the filtering-cloth tiras, 
 i.e. placed slantingly. Asavah may mean quickly intoxicating. 
 
 t /. e. The laudation made by him together with many other 
 priests. 
 
 I Sayana does not recognise this contrast between the two 
 praises, as he explains vpa^tutih by stotram. 
 
FIFTH ASIITAKA— SEVENTH ADnYlYA. 215 
 
 18. "\^'llet]ler come from the earth or the firmament, 
 or the vast luminous (licaven), be magnified by 
 this my diifusive praise; satisfy, Satakratu,* (my) 
 people. 
 
 19. Pour out to Indra the most exhilarating, the 
 most excellent Soma, for ^^akka cherishes him who is 
 desirous of food, propitiatirig him by every pious act. 
 
 20. May I never,^ when importuning thee in sacri- 
 fices with the effusion of the Soma and with praise, 
 excite theef like a ferocious lion to Avrath: who (is 
 there in the world) that does not solicit his lord? 
 
 21. It (may Indra drink) with invigorated strength, 
 
 the strong exhilarating {Soma) offered with animating vargaXiv. 
 (laudation) : for in his delight ho gives us (a son) the 
 overcomer of all (foes), the humbler of their pride. 
 
 22. The divine (Indra), the accomplisher of all 
 aims, the glorified by his foes,J gives vast treasures 
 to the mortal who presents offerings at the sacrifice, 
 to him who pours out the libation, who hymns his 
 praise. 
 
 ' Sdma Veda I. 307 [I. 4. 1. 2. o]: but the reading of the 
 first half in Benfey varies, and is apparently faulty ; instead 
 of md twd somah/a (jaldayd sadd ydchann aham gird, it is d 
 tied somasya (jttUhiyd sadd ydchann aham jyd. It is not easy 
 to make sense of this passage, especially in connection with what 
 follows. 
 
 * The text has Suhratu as a similar name of Indra. 
 t JBhtirnim is explained by hhartdram, " my lord." 
 X Ari probably means jn-ei'oyatri, one who utters a hymn. 
 
216 EIG-VEDA SANHITA. 
 
 23. Come hither, Indra, be exhilarated by the 
 wonderful (libatory) affluence, and with thy fellow- 
 topers (the Maruts) fill with the So7na juices thy 
 vast belly, capacious as a lake. 
 
 24. May^ thy thousand, thy hundred steeds, Ixdra, 
 yoked to thy golden chariot, harnessed by prayer, 
 with flowing manes, bring thee to drink the So?na 
 libation. 
 
 25. May thy two peacock-tailed, Avhite-backed 
 horses, yoked to thy golden chariot, bring thee to 
 drink of the sweet praiseworthy libation. 
 
 Varga XV. 26. Drink thou, who art worthy to be glorified, of 
 
 this consecrated and juicy libation, like the first 
 drinker ^ (Vayu) : this excellent efiusion issues for 
 thine exhilaration. 
 
 27. May he who alone overcomes (enemies) through 
 (the power of) religious observances, who by pious 
 acts is rendered mighty and fierce, who is hand- 
 some-chinned, approach : may he never be remote ; 
 may he come to our invocation ; may he never 
 abandon us. 
 
 28. Thou hast broken to pieces the moveable city 
 of SuSHNA with thy weapons ; thou who art light hast 
 
 ' Sama Veda, with the tAvo following verses, II. 741 — 4-3. 
 [11. 6. 2. 5. 1—3]. 
 
 ^ According to the scholiast, purvapdk means Vdyu, who, 
 having ai-rived first in the race, drank the Soma before the other 
 gods. Tiie alhision is to the principal gi-aha libation, called 
 Aindravdijava, which Inclra and Vdiju share together. [For 
 the legend, sec Aitareya Brahm. ii. 25]. 
 
FIFTH ASTITAKA — SEVENTH ADIIYAYA. 217 
 
 followed liim ; wlierefore, Indra, thou art in two ways 
 to be worshipped.^ 
 
 29. May my prayers when the sun has risen, those 
 also at noon, those also when evening arrives,* bring 
 thee back, giver of riches (to my sacrifice). 
 
 30. Praise (me), praise (me), Mediiyatitiii, for 
 amongst the wealthy we are the most liberal donors 
 of wealth to thee : (praise me as one) who outstrips a 
 horse in speed, follows the right path, and bears the 
 best arms. 
 
 31. When with faith I harness the docile horses in Vargaxvi. 
 the car, (praise me^), for the descendant of Yadu, 
 possessed of cattle,^ know how to distribute desirable 
 
 riches. 
 
 32. (Praise me, saying,) " He who has presented 
 riches to me with a golden purse : may this rattling 
 
 ' Divitd havyah, by praiscrs and by sacrificers, stotribhiv 
 yashtrihltis cha. 
 
 2 Tlie scholiast supplies taddnim mdnievain stuki, then verily 
 praise me. 
 
 3 The text has Yddvah jiaxuh, literally the Yadava animal, 
 hut jmsit, the commentator says, is to be understood as pasumdu, 
 having animals; or it may be considered as a derivative ofpnx 
 for dris, to see, a beholder of suhtile objects, siikskmasi/a 
 draxhtd. 
 
 * The text, according to Sayana, adds a fourth time, "also 
 in the night," sdrvare hale 'pi. For prapitwa, sec Dr. Gold- 
 stiicker's Sanskrit Diet, under abhipiiua and apapitua. 
 
218 RIG-VEDA SANIIITA. 
 
 chariot* of Asanga carry off all the treasures (of the 
 
 enemy)." 
 
 33. (So praise me, saying,) " Asanga, the son of 
 Playoga, has given more than others, Agni, by tens 
 of thousands: tenf times the (number of) vigorous 
 and brilliant oxen (given by him) to me, issue forth 
 like the reeds of a lake." 
 
 34. Sasayati, perceiving that the signs of man- 
 hood were restored, exclaims, " Joy, husband, thou 
 art capable of enjoyment." 
 
 St^kta II. (II.) 
 
 The deity is Indra (except in the last two veises, where the 
 deity is the personified gift) ; the Rishis are Medhatithi 
 of the race of Kanwa and Priyamedha of the family of 
 Angiras ; the metre of the 28th verse is Anushtuhh, of the 
 rest Gdyatri. 
 
 Vargaxvii. 1- Giver of dwellings (Indra), drink this effused 
 libation till thy belly is full, we offer it, undaunted 
 (Indra), to thee. 
 
 2. Washed by the priests, effused by the stones, 
 purified by the woollen filter, like a horse cleansed in 
 a stream. 
 
 3. We have made it sweet for thee as the barley- 
 cake, mixing it with milk, and therefore, Indra, (I 
 invoke) thee to this social rite. 
 
 * Sayana, to save the accent o^ swanadrathah, which would 
 make it Bahuvrilii, has to resort to a violent ellipsis of dtmd,; 
 to avoid this, Wilson has preferred to take it as a harmadhd- 
 raya, with an exceptional accent. 
 
 t Sayana explains dasa as dasa-gunUa-sahasra-scnihydlidh. 
 
FIFTH ASIITAKA — SEVENTH ADUYAYA. 210 
 
 4. Indra verily is the chief drinker ^ of the Soma 
 among gods and men, the drinker of the effiised 
 libation, the acceptor of all kinds of offerings. 
 
 5. (Wc praise him) a universal kind-hearted 
 (friend), Avlioni the pure Sotna, the mixture (of it) 
 made with difficulty, or other satisfying (offerings) 
 do not displease. 
 
 G. Whom others pursue with offerings of milk and Nargaxvu. 
 curds as hunters chase a deer (with nets and snares), 
 and harass with (inappropriate) praises. 
 
 7. May the three liljations be effused for the 
 divine Indra in his own dwelling, (for he is) the 
 drinker of the effused juice. 
 
 8. Three purifying vessels drop (the Soma)^ three 
 ladles are well tilled (for the libation), the whole is 
 furnished for the common sacrifice.'^ 
 
 9. Thou (Soma) art pure, distributed in many 
 vessels, mixed at the mid-day sacrifice with milk, 
 and (at the third sacrifice) with curds, the most 
 exhilarating (beverage) of the hero (Indra). 
 
 10. These sharp and pure Soma libations effused 
 by us for thee solicit thee for admixture. 
 
 ' Ehah somapdh, he alone is to be presented, it is said, with 
 tlie entire libation; the other gods are only sharers of a part, 
 ehadesa-hhdjah. 
 
 - The verse alludes to the three daily sacrifices. [The three 
 vessels are the three trouj^^'hs used in the preparation of the 
 Soma libations, the dronakalasa, the putahhrit, and the Adha- 
 vaniya. The three ladles are the three sets of cups, chamasah, 
 used in the three libations.] 
 
220 RIG-VEDA SANHItI. 
 
 VargaXix. 11. Mix, Indra, tlie milk and Sotna^ (add) the 
 cakes to this libation : I hear that thou art possessed 
 of riches. 
 
 12. The potations (of Soma) contend in thy inte- 
 rior (for thine exhilaration) like the ebriety caused 
 by wine } thy worshippers praise thee (filled full of 
 Soma) like the udder (of a cow with milk).^ 
 
 13. May the eulogist of thee, who art opulent, be 
 opulent ; may he even, lord of steeds, surpass one who 
 is wealthy and renowned, like thee.* ^ 
 
 14. (Indra), the enemy of the unbeliever, appre- 
 hends whatever prayer is being repeated, whatever 
 chaunt is being chaunted.'* 
 
 ^ Durmxiddso na mrdydm, like bad intoxications, wine being 
 drunk. The preparation of fermented liquors was therefore 
 familiar to the Hindus, and probably amongst them was wine, 
 the north-west of the Punjab, no doubt their earliest site, being 
 the country of the grape ; but according to comment on Manv, 
 an inferior sort of spirit. 
 
 2 Udhar 7ia na(jnd jar ante. " The praisers praise like an 
 udder," is the literal rendering according to the scholiast, but 
 nagna usually means naked ; here it is said to import stotri, a 
 praiser, one who docs not neglect or abandon the verses of the 
 Veda, chhanddnsi najahdti. 
 
 ^ Sama Veda II. 1154. [II. 9. 1. 15. 1]. 
 
 * Sama Veda II. 1155, but the reading of the printed text of 
 Benfey varies. Our text has agor arir a chihcta, the enemy of 
 him who does not praise, astutus satrur Indrah — the Saman has 
 
 * Sayana renders this last clause " the praiser of any one 
 wealthy and renowned bke thee would assuredly prosper, 
 (much more, then, of thee)." 
 
FIFTH ASIITAKA — SEVENTH ADHYAYA. 221 
 
 15. Consign us not, Indka, to the slayer, not to an 
 overpowering foe ; doer of great deeds, enable us by 
 thy acts (to conquer).^ 
 
 16. Friends devoted, Indha, to tlicc wc, the Vargaxx. 
 descendants of Kanwa, having thy praise fur our 
 
 object, glorify thee with prayers.^ 
 
 17. (Engaged), thundcrer, in thy most recent 
 (worship) I utter no other praise than that of thee, 
 the doer of great deeds, I repeat only thy glori- 
 fication.^ 
 
 18. The gods love the man who offers libations, 
 they desire not to (let him) sleep, thence they, un- 
 slothful, obtain the inebriating Soma. 
 
 1.9. Come to us quickly with excellent viands, be 
 not bashful, like the ardent husband of a new bride. 
 
 20. Let not Indiia, the insuperable, delay (coming 
 to us) to-day until the evening, like an unlucky son- 
 in-law.'* 
 
 21. Wc know the munificent generosity of the hero ^'argaxxi. 
 (Indra) : of the purposes of him Avho is manifest in 
 
 the three worlds (wo are aware). 
 
 22. Pour out the libation to him who is associated 
 
 vilf/n rai/ir u rhlfictOy translated, welch Licil den Bos audi 
 inimcr spricht, dor Bchatz beaclitet's nininicrmchr. 
 
 ' Sama Veda II. 1156. [II. 9. 1. 15. 3.] 
 
 - Siima Veda I. 157. II. 69. [I. 2. 2. 2. 3. II. 1. 2. .3. 1]. 
 
 ^ This and the next occur in the Siima Veda II. 70, 71 [11. 1 
 2. 3. 2, 3.] 
 
 ' Who, beinfjf re|»eatedly summoned, delays his appearance 
 till evening, is the scholiast's explanation. 
 
222 RIG-VEDA SAMIItX. 
 
 witli tlie K ANWA (race) : we know not any one more 
 celebrated than tlie very powerful bestower of nume- 
 rous protections. 
 
 23. Offer, worshipper, the lil)ation in the first 
 place* to the hero, the powerful Indra, the benefactor 
 of man : may he drink (of it), — 
 
 24. He who most recognisant of (the mei'it) of those 
 who give him no annoyance, bestows npon his adorers 
 and praisers food with horses and cattle. 
 
 25. Hasten, offerers of the libation, (to present) the 
 glorious Soma to the valiant, the hero (Indra), for 
 (his) exhilaration. 
 
 varga XXII. 26. May the drinker of the Soina libation, the 
 slayer of Vritra, approach, let him not be far from 
 us ; let the grantor of many protections keep in 
 check (our enemies). 
 
 27. May the delightful steeds who arc harnessed 
 by prayer bring hither (our) friend (Indra), magni- 
 fied by praises, deserving of laudation. f 
 
 28. Handsome-chinned (Indra), the honoured of 
 sages, the doer of great deeds, come, for well-fla- 
 voured are the Soma juices; come, for the libations are 
 ready mixed: this (thy worshipper) now (invites 
 thee) to be present at this social exhilarating rite.^ 
 
 ' Na ayam achcha sadhamddain, " now this (worshipjjer) in 
 presence (invites) thee to be exhilarated with (us)," is the 
 explanation of tlie scholiast. 
 
 * Alluding to the Aindraxidyava graha, see supra p. 21G. 
 tCf. Sama Vcdair. 8.2. 1.2. 
 
FIFTH \S1IT\K \ — SKVKNTII VDIIVAYA. 223 
 
 20. Tlioy who praising tlice iiiiigiiiry llicc, Indka, 
 tlic iiistitutor of rites, and those (hymns which glo- 
 rify) tliee have (for their ol)ject) great riches and 
 strength. 
 
 30. Upborne by hymns, tliose thy praises and 
 those prayers wliicli arc addressed to thee, all com- 
 bined, sustain tliinc energies. 
 
 31. Verily tliis acconipli.slier of many acts, the VargaXXiii 
 chief (among the gods), the wielder of the thunder- 
 bolt, he who has ever been unconquered, gives food 
 
 (to his votaries). 
 
 32. Indra, the slayer of Vritra Avith his right 
 hand, the invoked of many in many (places), the 
 mighty by mighty deeds, — 
 
 33. He upon whom all men depend, (in whom) 
 overwhelming energies (abide), he verily is the de- 
 lighter of the opulent (worshipper). 
 
 34. This Indra has made all these (beings),' who 
 is thence exceedingly renowned ; he is the donor of 
 food to opulent Avorshippers. 
 
 35. He whom, adoring, and desirous of cattle,'^ the 
 protector (Indra) defends against an ignorant (foe), 
 becomes a prince, the possessor of wealth. 
 
 ' J^ltdni viswdni chahdra, he has made all these, acconlincj 
 to comment, either hhutnjdtanif all beiiifri!, or he lias j)er- 
 formed all these exploits — the death of Vritra, and the like. 
 
 " Tlatham (javynntatu, ratlimn is explained 7'amh(inaiii, from 
 Tfifii, to go. It cannot have it.s usual sense, a car, as it is the 
 Cjiitlict of him who becomes the lord, the bearer of riches, ino 
 vasu sa Id colhd. 
 
224 RIG-VEDA SANHITA. 
 
 Vargaxxiv. 36. Liberal, wise, (borne by liis own) steeds,* a hero, 
 the shiycr of Vritra, (aided) by the Maruts, truthful, 
 he is the protector of the performer of holy rites. 
 
 37. Worship, Priyamedha, with mind intent upon 
 him, that Indra, who is truthful when exhilarated by 
 the Soma potations. ^ 
 
 38. Sing, Kanwas, the mighty (Indra), of widely- 
 sung renown, the protector of the good, the desirous 
 of (sacrificial) food, present in many places. 
 
 39. He who, a friend (to his worshippers), the doer 
 of great deeds, tracing the cattle by their foot-marks, 
 being without (other means of detectionf), restored 
 them to those leaders (of rites) who willingly put their 
 trust in him. 
 
 40. Thou, thunderer, approaching in the form of a 
 ram,^ hast come to| Mediiyatitiii, of tlie race of 
 Kanwa, thus propitiating thee. 
 
 1 Somaih satyamadvd, in vino Veritas conveys a similar 
 notion, but truth, or trutlifiil, as applied to a deity in the Veda, 
 means one who keeps faith with his worshippers, who grants 
 their prayers ; so Indra, in his cups, is especially bountiful to 
 those who praise him. 
 
 ^ Cf. vol. i. p. 135, and Shadvinsa Brdhmana ]. 1. [The 
 legend is also found in the Bdshkala Upanishad, as given in 
 Anquetil du PeiTon's translation. Dr. Weber compares the 
 Greek legend of Ganymede]. 
 
 * Or rather, " wise, attaining his object by his steeds." 
 + Or rather, *' tracing them, though without their footsteps 
 (to guide him)". 
 
 I Or rather, " didst carry off," ayah, i.e. agamayah. 
 
FIFTH ASIITAKA — SEVENTH ADHYAYA. 225 
 
 41. Liberal ViBHiNDU, thou hast given to me four 
 times ten thousand, and afterwards eiglit tliousand. 
 
 42. I glorify those two (heaven and cartli), the 
 augmenters of water, the originators (of beings), the 
 benefactors of the worsliipper, on account of their 
 generation (of tlie wealth so given to nie).^ 
 
 SiJkta III. (III.) 
 
 The deity is Indra, except in the last four verses, in which the 
 donation of Pakasthaman Raja, the son of Ki'Uayana? 
 beinff commemorated is considered the Deoatd. The Rishi 
 is Medhyatithi ; the metre of the odd verses is Drihati, of 
 the even Sato hrihati, except in the twenty-first, in whicli it 
 is Ani'shtnbh, and the twenty-second and twenty-tliird, in 
 wliich it is (Jdyatri. The twenty-fourth is Drihati. 
 
 1. Drink,^ Txdra, of our sapid libation mixed ^argaxxv 
 with milk, and be satisfied: regard thyself as our 
 kinsman, to be exhilarated along with us for our wel- 
 fare :* may thy (good) intentions protect us.f 
 
 ' The text has tye payovridlul mdid ranaxya na-ptyd jani- 
 twandya indmahe. There is no substantive ; the schoUast sup- 
 plies dydvdprithivyau, because, he says, they being pleased 
 such a gift is obtained, tayoh prasannnyor evcdam ddnnm. 
 lahhynte. The attributives are also in the feni. dual : two of 
 them are unusual ; vidhi is explained by nirindtryaii, " makers, 
 creators," and napfyd by anufjrakasile, " inclined to be favour- 
 ble;" ranasya, of or to the stotri. 
 2 Siima Veda I. 2:39. II. 771. [I. 3. 1. 5. 7. II. 0. 2. 16. 1.] 
 
 * Or rather, "As our kinsman, to be exhilarated along witli 
 us, think for our welfare." 
 
 t This verse is used as a Prafjiithn, as also are 2 — 20 of this 
 hymn. From the number of Prmjathas which this mmidala 
 supplies, it is sometimes called the mandala of the Prorjdthaa. 
 
 VOL. IV. Q 
 
22G RIG-VEDA SANHITA. 
 
 2. Maj^ we be offerers of oblations (to enjoy) tliy 
 favour ; harm us not for the sake of the enemy ; pro- 
 tect us with thy wondrous solicited (protections), 
 maintain us ever in felicity. 
 
 3. (Indra,) abounding in wealth, may these my 
 praises magnify thee ; the brilliant pure sages glorify 
 thee with hymns. ^ 
 
 4. Invigorated^ by (the praises of) a thousand 
 Rishis, this (Indra) is as vast as the ocean : the true 
 mightiness and strength of him are glorified at sacri- 
 fices, and in the realm of the devout, 
 
 5. We invoke Indra for the worship of the gods, 
 and when the sacrifice is proceeding ; adoring him, 
 we call upon Indra at the close of the rite ;* we 
 invoke him for the acquirement of wealth. 
 
 varga XXVI. 6. Indra, by the might of his strength, has spread 
 out the heaven and earth : Indra has lighted up the 
 sun :^ in Indra are all beings aggregated ; the dis- 
 tilling drops of the So77ia flow to Indra. 
 
 7. Men glorify thee, Indra, with hymns that thou 
 
 1 Sama Veda II. 772 [II. 6. 2. 16. 2]. 
 
 2 Ibid. I. 250. II. 957 [I. 3. 2. 1. 8. II. 7. 3. 18. 1]. Yajur 
 Veda 33. 81. 3Iahidhara considers the Suhta to be addressed 
 to Aditya : the epithet pdvahavarna he renders, with Sayana, 
 agnisamdnatejaska, radiant as Agni. 
 
 * 3 srima Veda II. 958 [II. 7. 3. 18. 2]. Yajur Veda 33. 83. 
 
 4 Saniihe sampume ydrje, or it may mean SMigrdme, in war. 
 Sama Veda I. 249. II. 937 [I. 3. 2. 1. 7. II. 7. 3. 8. 1]. 
 
 ^ According to the scholiast, Lidra rescues the sun from the 
 grasp of Sicarhhdnu, extricates him from eclipse. Sama Veda 
 II. 938 [II. 7. 3. 8. 2]. 
 
FIFTH ASIITAKA — SEVENTH ADHYAYA. 227 
 
 may est drink the first (of the gods) : the associated 
 RiBHUS unite in tliy praise, the Rudras glorify the 
 ancient (Indra). 
 
 8. Indra ^ augments tlie energy and the strengtli 
 of this (his worshipper), Avlien the exhihiration of the 
 Soma juice is diffused througli his body ; men cele- 
 brate in due order his might to-day as they did of old. 
 
 9. I solicit thee, Indra, for such vigour and for 
 such food as may be hoped for in priority (to others), 
 wherewith thou hast granted to Bhrigu the wealth 
 taken from those who had desisted from sacrifices,'^ 
 wherewith thou hast protected Praskanwa; 
 
 10. Wherewith thou hast sent the great waters to 
 the ocean: such as is thy wish-fulfilling strength:* 
 that might of Indra is not easily to be resisted which 
 the earth obeys. 
 
 11. Grant us, Indra, the wealth accompanied by vargaxxvii. 
 
 > Sama Veda 11. 924. [11. 7. 3. 1. 2]. Yajur Veda 33. 97. 
 Mah'idliara agrees with Sdyana in referring the increase of 
 vio-our to the Yajamdna, asyaiva yajamdnasya viryam var- 
 dhayati. He is more explicit in applying the incitement to 
 Indra, Somopdnena matta Indro yajamdnasya balam vardha- 
 yntityarthah. The term vishnavl he agrees in considering an 
 epithet of made, sarira-vydpahe, diffused through tlie body, 
 or, he says, it may be an equivalent of yajna, at sacrifice. 
 
 2 Yena yatibhyo dhane kite, yatihhyah is here explained as 
 karmasu nparatebfiyo 'yaxhtrlbhyo janebhyo sakdsdd dhanam 
 dhritya, having taken the wealth from men not oflcring sacri- 
 fices, or ceasing to perform holy acts [Cf vol. iii. p. 2SX)] ; or 
 yati may have its usual sense, and the passage may imply wealth 
 given to Blirigu, for tlie benefit of the sages, the Angirases. 
 
 * Or, "That thy strength wherewith, &c., is wish-fulfilling." 
 
 Q2 
 
228 RIG-VEDA SANHITA. 
 
 vigour, which I solicit from thee ; give (wealth) first 
 of all to him desirous of gratifying thee, presenting 
 (sacrificial) food ; give (wealth), thou who art of old, 
 to him who glorifies thee. 
 
 12. Give to this our (worshipper) engaged in cele- 
 brating thy sacred rites, Indra, (the wealth) Avhereby 
 thou hast protected the son of PuRU : grant to the 
 man (aspiring) to heaven (the wealth wherewith) 
 thou hast preserved, Indra, EusA3IA, Syavaka, 
 and Kripa. 
 
 13. What living mortal, the prompter of ever- 
 rising (praises), may now glorify Indra ? None of 
 those heretofore praising him have attained the great- 
 ness of the properties of Indra. 
 
 14. Who, praising thee as the deity, (ever) hoped 
 to sacrifice to thee? What saint, Avhat sage conveys 
 (his praises to thee?) when, opulent Indra, hast thou 
 come to the invocation of one pouring out libations, 
 of one repeating (thy) praise? 
 
 15. These most sweet songs, these hymns of praise 
 
 ascend (to thee), like triumphant chariots laden with 
 
 wealth, charged with unfailing protections, intended 
 
 to procure food.^ 
 
 varga ig. The BiiRiGUS, like the Kan was, have verily 
 
 XXVIII. • ' /T ■ V 1 1 
 
 attained to the all-pervading (Indra), on whom they 
 
 ' Vajayantah annam ichchhanto ruthd iva, the epithets are 
 somewhat inapplicable to a car, but they arc all plur. masc, and 
 can only agree with rathdh. Sama Veda I. 2-51. 11. 712 [I. 3. 
 2. 1. 9. II. 6. 1. 6. 1]. 
 
FIFTH ASHTAKA — SEVENTH ADHYXyA. 22'J 
 
 have meditated, as the sun (pervades the universe by 
 his rays) : men of the Puiyamedha race, worshipping 
 Indra Avitli praises, glorify liim.^ 
 
 17. Utter destroyer of VuiTliA, Inirness tliy horses ; 
 come down to us, tierce ^Iaghavan, Avith thine atten- 
 dants* from afar to drink the Soma."^ 
 
 18. These wise celebrators (of holy rites) repeat- 
 edly propitiate thee with pious praise for the accept- 
 ance of the sacrifice: do thou, opulent Im)RA. Avho 
 art entitled to praise, hear our invocation like one 
 who listens to what he desires.^ 
 
 19. Thou hast extirpated Vuitra with thy mighty 
 weapons ; thou hast been the destroyer of the de- 
 ceptive Arbuda and j\Irigaya; thou hast extricated 
 the cattle from the mountain. 
 
 20. When thou hadst expelled the mighty Am 
 from the firmament, then the fires blazed, the sun 
 shone forth, the ambrosial So7na destined for Indra 
 ilowed out, and thou, Indra, didst manifest thy man- 
 hood. 
 
 21. Such wealth as Indra and the Maruts have varpa 
 bestowed upon me, such has P.^kasthAman, the son 
 
 ' Sama Veda TI. 713 [II. G. 1. C. 2]. 
 
 ^Ihid. 1.301 [I. 4. 1. 1.9]. 
 
 ^ Veno na (from I'ctia, hdnti-harmd), yathd jutdhhihishah 
 jnirnsfiah hdmayifnryam <uh(hjryena frinoti, as a man full 
 of desire listens attentively to that which is agreeable. 
 
 * Literally, " beautiful ones " {rishyaih) i.e. the Mo nits. 
 
230 RIG-VEDA SANHITA. 
 
 of KurayXna bestowed, of itself the most magnificent 
 of all, like the quick-moving (sun) in the sky. 
 
 22. PIkasthaman has given me a tawny robust 
 beast of burthen, the means of acquiring riches. 
 
 23. Whose burthen ten other bearers (of loads) 
 (would be required to) convey, such as were the steeds 
 that bore Bhujyu home.* 
 
 24. His father's own son, the giver of dwellings, 
 the sustainer of strength like (invigorating) un- 
 guents, I celebrate PIkasthaman, the destroyer (of 
 foes), the despoiler (of enemies), the donor of the 
 tawny (horse). 
 
 St^KTA IV. (IV.) 
 
 Indra is the deity of the first fourteen verses, Pi!jshan of the 
 fifteenth and three following, and the gift of the Roja Ku- 
 RUNGA of the three last; \\\e Rishi is DEvixiTHi, of the 
 Kan WA family: the metre of verse twenty-one is Pura-nshnih, 
 of the rest Brihati of the odd, Satobrihati of the even 
 stanzas. 
 
 Vargaxxx. 1. Inasmuch,f Indra, as thou art invoked by the 
 people in the east, in the west, in the north, in the 
 south, so, excellent Indra, hast thou been incited by 
 men on behalf of the son of Anu ; so, overcomer of 
 foes, (hast thou been called upon) on behalf of 
 
 TURVASA.^ 
 
 ' Saraa Veda I. 279 [I. 3. 2. 4. 7]. 
 
 * See translation, vol. i. p. 307. 
 
 t Sayana, instead of "inasmuch as" and "so," has "al- 
 though " and " still." 
 
FIFTH ASIITAKA — SEVENTH ADllYAYA. 2'M 
 
 2. Inasmiicli, L\dra, as thou hast been cxhihirated 
 ill the society of KuMA, Kusama, SyAvaka, and Kiupa, 
 so the Kanwas, bearers of obhitions, attract thee with 
 their praises/ (therefore) come hither, 
 
 3. As the thirsty Gaura hastens to the pool filled 
 with water in the desert, so, (Indra,) our affinity 
 being acknowledged, come quickly, and drink freely 
 with the Kanwas.^ 
 
 4. Opulent Indra, may the Soma drops exhilarate 
 thee, that thou mayest bestow wealth on the donor of 
 the libation ; for taking it by stealth (when ungiven), 
 thou hast drunk the Soma poured out into the ladle, 
 and hast thence sustained pre-eminent strength. 
 
 5. By his strength he has overpowered the strength 
 (of his foes), he has crushed their Avrath by his 
 prowess: all hostile armies* have been arrested like 
 trees (immoveable through fear), mighty Indra, by 
 thee. 
 
 6. He who has made his praise attain to thee Varga 
 
 XX\ I 
 
 associates himself with a thousand gallant combat- 
 ants ; he who offers oblations Avith reverence begets 
 a valiant son, the scatterer (of enemies). 
 
 7. (Secure) in tlie friendship of thee who art ter- 
 rible, let us not fear, let us not be harassed : great 
 and glorious, showerer (of benefits), arc thy deeds, as 
 we may behold them in the case ofTuRVASA, of Yadu. 
 
 ' Siima Vedci II. 582 [II. 5. 1. 13. 2]. 
 2 Jbid. I. 252 [I. :}. 2. 1. 10]. 
 
 * Rather, "those wishinf^ to fij;ht," pr'itnnchfnvah , 
 
232 RIG-VEDA SANIIITA. 
 
 8. The showerer (of benefits) with his left hip 
 covers (the world),* no tearer (of it) angers him -J the 
 delightful^ {Soma juices) are mixed with the sweet 
 honey of the bee ; come quickly hither, hasten, drink. 
 
 9. He who is thy friend, Indra, is verily possessed 
 of horses, of cars, of cattle, and is of goodly form : he 
 is ever supplied with food-comprising riches,t and de- 
 lighting all, he enters an assembly.^ 
 
 10. Come like a thirsty deer to the watering place, 
 drink at will of the Soma^ whence, daily driving 
 down the clouds, thou sustainest, Maghavan, most 
 vigorous strength. 
 
 1 1 . Quickly, priest, pour forth the Soma^ for Indra 
 xxxn ^^ thirsty ; verily he has harnessed his vigorous steeds, 
 
 the slayer of Vritra has arrived.* 
 
 12. The man who is the donor (of the oblation), 
 he with (the gift of whose) libation thou art satisfied, 
 possesses of himself understanding; this thy appro- 
 priate food is ready; come, hasten, drink of it. 
 
 ' Na ddno a^ya roiiJwtij ddno avahhandayitd, or it- may 
 mean ddtd, donor of the oblation. 
 
 ^ Dhenavak, literally, milch cows. Soma equally agreeable is 
 the explanation of the commentator, dhenuvat pritijanahdli 
 Somdh. This and the pi-eceding occur Sama Veda IT. 955-6, 
 [IT.7. 3. 17. 1,2]. [Sayana says/ mixed with milk sweet as honey.'] 
 
 3 Sama Veda I. 277 [T. 3. 2. 4. 5]. 
 
 4 Ibid, I. 308 [I. 4. 1. 2. 6]. 
 
 * Cf. translation, vol. iii. p. 49, where, for "flames," we should 
 rather read ** hips," as the scholiast explains sphhji in both 
 places by hati. 
 
 t Rather, " weallh-associated food," sudlrahhdjd vayasd. 
 
FIFTH ASHTAKA —SEVENTH ADnyAYA. 233 
 
 13. Pour out, priests, the Sown lil)ation to Indra 
 ill his cluiriot : the stones, phiced upon their bases,^ 
 are beheld elTusins; the Soma for the sacrifice of the 
 oflerer. 
 
 14. Ma}^ his vigorous horses, repeatedly traversing 
 tlic firmament, bring Indha to our rites; may tliy 
 steeds, glorious through sacrifice,* bring thee down 
 indeed to the (daily) ceremonials. 
 
 1 5. We have recourse to the opulent Pusiian f for 
 his alliance: do thou, Sakra, the adored of many, the 
 liberator (from iniquity), enal)le us to acquire by our 
 intelligence wealth and victory. 
 
 16. tSharpen us like a razor in the hands (of a ^l^^^^^ 
 barber):''^ grant us riches, liberator (from iniquity), 
 
 the wealth of cattle easily obtained by us from thee, 
 such wealth as tliou bcstowest upon the (pious) 
 mortal. 
 
 1 7. I desire, Pushan, to propitiate thcc ; I desire, 
 illustrious deity, to glorify thee: I desire not (to 
 oifer) ungracious praise to any other ; (grant riches), 
 
 ' Adhi hradhvasya adraynh mulasya iiparl, upon the root or 
 base ; this is said to be a broad stone slab placed upon a skin, 
 and called upara. 
 
 2 Sam nah sislhi hhurijor iva hshuravi, that is, ndpUaaya 
 hdhvor iva sthitavi hshnram iva, like a razor placed as it 
 were in the two arms of a barber. 
 
 * According to Sayana, adivarasriijah means sacrifice- 
 haunting, ad/iiraratn sevamdndh. 
 
 t Pushan niav be here a name oi' Jndra. 
 
234 RIG-VEDA SANUITA. 
 
 bestower of Avealth, to him who praises, eulogises, and 
 glorifies thee.^ 
 
 18. Illustrious (Pushan), my cattle go forth occa- 
 sionally to pasture, may that wealth (of herds), im- 
 mortal deity, be permanent ; being my protector, 
 PusiiAN, be the granter of felicity, be most bountiful 
 in bestowing food. 
 
 19. We acknowledge the substantial wealth (of 
 the gift) of a hundred horses, the donation made to 
 us amongst men at the holy solemnities of the illus- 
 trious and auspicious Raja Kurunga. 
 
 20. I, the Rish'i^ (DevXtithi,) have received sub- 
 sequently the complete* donation : the sixty thousand 
 herds of pure cattle merited by the devotions of the pious 
 son of Kanwa, and by the illustrious Priyamedhas. 
 
 21. Upon the acceptance of this donation to me, 
 the very trees have exclaimed, (See these Rishis) have 
 acquired excellent cows, excellent horses.^ 
 
 ' Stushe pajrdya sdmne, the second is explained prdrjakdya 
 stotrdndin, to the deliverer [collector?] of praises, or it may 
 be a proper name, that of KaksJdvat, see vol. i. pp. 308, 315. 
 Sdman is rendered stotram, the possessive vat being under- 
 stood, stvtravate, to a praiser : dhaiiani dehi is required to fill 
 up the ellipse. 
 
 ^ Gam hhajanta mehand aswam hhnjanta mehand, the attri- 
 butive is explained manhaniydm, 'prasat^ydm, commendable or 
 excellent ; or another sense is given, deiivcd from a fanciful 
 etymology, vie iha na, of me here not, that is, says the scholiast, 
 all the people, with the trees at their head, say, a gift such as 
 this that has now been given was never given to me ; i/idsmin 
 rdjani tad ddnam mama iidsin mania ndsld iti vrihsha-'prajnu- 
 khdh sarve 'pi jandh prochur ityarthah. 
 
FIFTH ASIITAlvA — EIGHTH ADHYAYA. 235 
 
 ADHYAYA VIII. 
 
 MANDALA VIII. Continued. 
 
 ANUVAKA I. Continued. 
 
 S6kta V. (V.) 
 
 The deities are the Aswins, except in the latter half of the thirty- 
 seventh and the two last verses, which celebrate the donation 
 of Kasu, the son of Chedi, and of which the gift is the 
 devatd. The Rishi is Brahmatithi of the race of Kanwa ; 
 the metre of the first thirty-six verses is Gdijatri, of the two 
 next Drihati, and of the last Amishtuhh. 
 
 1. When the shining dawn, advancing hither from Vargai. 
 afar, whitens (all things,) she spreads the light on all 
 sides. 
 
 2. And yon, Aswins, of goodly aspect, accompany 
 the dawn like leaders with your mighty chariot har- 
 nessed at a thoncrht. 
 
 3. By you, affluent in sacrifices, may our praises 
 be severally accepted : I bear the words (of the wor- 
 shipper) like a messenger (to you). 
 
 4. We, Kanwas, praise for our protection the 
 many-loved, the many-delighting Aswixs, abounding 
 in wealth, — 
 
 5. Most adorable bcstowers of strength, distri- 
 butors of food, lords of opulence, repairers to the 
 dwelling of the donor (of tlie oblation). 
 
 6. Sprinkle well with water the pure unfailing Varga ii. 
 
236 RIG-VEDA SANIIITX. 
 
 pasturage (of his cattle) for the devout donor (of the 
 oblation). 
 
 7. Come, AswiNS, to our adoration, hastening 
 quickly with your rapid falcon-like horses, 
 
 8. With which in three days and three niglits 
 you traverse from afar all the brilliant (constel- 
 lations). 
 
 9. Bringers of the day, (bestow) upon us food Avith 
 cattle, or donations of wealth ; and close the path 
 (against aggression) upon our gains. ^ 
 
 10. Bring to us, AswiNS, riches comprising cattle, 
 male offspring, chariots, horses, food. 
 
 Vargaiii. 11. Magnificent lords of good fortune,* handsome 
 
 Aswixs, riding in a golden chariot, drink the SAveet 
 Soma beverage. 
 
 12. Affluent in sacrifices, grant to us who are 
 opulent (in oblations) a spacious unassailable dwelling. 
 
 13. Do you who ever carefully protect the Brah- 
 man amongst men,^ come rpiickly: tarry not with 
 other (worshippers). 
 
 ' Vi pathah sdtoye sitam is explained aumdham gavddindm 
 Idbhdija tadiipdjjariipdn mdrgdn vhe^hena hadhnUam yatlidnye 
 na pravisanti, or the vi may reverse the sense of sitam and 
 imply open, viynunrhatnm pradarsayatam mdrgdn, open, or 
 show to us the paths of profit. 
 
 ^ Brahma jatidndm yd avishtam: one explanation of the first 
 is Drdhmana-jdtivi, the Biahmana caste ; another is given, 
 parivridham stotram havirlahshanam annum vd, the great 
 praise or sacrificial food. 
 
 Or '* lords of bright ornaments," or " of water." 
 
FIFTH ASIITAKA — EIGHTH ADHYAYA. 237 
 
 14. Adorable AswiNS, drink of this exliila- 
 rating, deliglitrul, sweet (Soma l)everage) presented 
 by us. 
 
 15. Bring unto us rielies by hundreds and by 
 thousands, desired by many,* sustaining all. 
 
 16. Leaders (of rites), wise men worship you in VarRa iv 
 many places: come to us with your steeds. 
 
 17. Men bearing the clipped sacred grass, pre- 
 senting oblations, and completely fulfilling (their 
 functions), worship you, AswiNS. 
 
 18. May this our praise to-day be conveyed 
 successfully to you, AswiNS, and be most nigh to 
 you. 
 
 19. Drink, Aswixs, from the skin (filled) with the 
 sweet {Soma juice) which is suspended in view of 
 your car. 
 
 20. Affluent in oblations, bring to us with that 
 (chariot) abundant food, so that there may be pros- 
 perity in horses, progeny, and cattle. 
 
 21. Bringers of the day, ye rain upon us by the VargaV. 
 (open) door (of the clouds) the waters of heaven, or 
 
 (with them fill) the rivers. 
 
 22. When did the son of Tugra, thrown into the 
 ocean, glorify you, leaders (of rites)? then when your 
 chariot and horses descended. 
 
 23. To Kanwa when blinded (by the Asuras) 
 
 * Literally, " lo be praised by many," huhahhih stutyam ; 
 or it may mean " giving a home to many," bahunivdsam. Bt-nfcy 
 explains it " vielc speisend." 
 
238 RIG-VEDA SANHITA. 
 
 in his dwelling/ you rendered, Nasatyas,^ effectual 
 aid. 
 
 24. Rich in showers, come with your newest 
 and most excellent protections when I call upon 
 you. 
 
 25. In like manner as you protected Kanwa, 
 Priyamedha, Upastuta, and the praise-repeating 
 Atei, — 
 
 varga"M. 26. And in like manner as (you protected) Ansu 
 
 when wealth was to be bestowed, and Agastya when 
 his cattle (were to be recovered), and Sobiiari when 
 food (was to be supplied to him), — 
 
 27. So praising you, AswiNS, rich in showers, we 
 solicit of you happiness as great or greater than that 
 (which they obtained). 
 
 28. Ascend, AswiNS, your sky-touching chariot 
 with a golden seat and golden reins. 
 
 29. Golden is its supporting shaft, golden the axle, 
 both golden the Avheels. 
 
 30. Come to us, affluent in sacrifices, from afar, 
 come to this mine adoration. 
 
 VargaVii. 31. Immortal AswiNS, destroyers of the cities of 
 
 the Dasas^^ ye bring to us food from afar. 
 
 1 See vol. i. p. 320, v. 7. 
 
 2 The scholiast cites Ydska for an unusual etymology of this 
 title of the Aswins, which is generally explained, those in whom 
 there is no untruth ; here one meaning is said to be, born of the 
 nose, Ndsihd-prahhavau. 
 
 ^ Purvir amayitau ddsih, the first word is rendered imrih, 
 or hahvih, many. [In the latter sense, the clause is explained 
 
FIFTH ASIITAKA — EIGHTH ADHYAYA. 239 
 
 32. Come to us, Aswins, with food, Avith i\ime, 
 witli riches, Nasatyas, delighters of many. 
 
 33. Let your sleek, winged, rapid (horses) bring 
 you to the presence of the man offering lioly sa- 
 crifice. 
 
 34. No hostile force arrests that car of your's 
 which is hymned (by the devout), and which is laden 
 with food. 
 
 35. liapid as thought, Nasatyas, (come) with 
 your golden chariot drawn by quick-footed steeds. 
 
 36. Aflluent in showers, taste the wakeful de- Vargavni. 
 sirable Soma : combine for us riches with food. 
 
 37. Become apprised, Aswins, of my recent gifts, 
 how tliat Kasu, the son of Chedi, has presented me 
 with a hundred camels and ten thousand cows, 
 
 38. The son of Chedi, who has given me for ser- 
 vants ' ten Rajas^ bright as gold, for all men are 
 beneath his feet ; all those around him wear cuirasses 
 of leather.'^ 
 
 39. No one proceeds by that path which the 
 Chedis follow, no other pious man as a more 
 liberal benefactor confers (favour on those who 
 praise him). 
 
 as " taking away much food from the enemy, ye bring it 
 
 to UP."] 
 
 ' Having taken these Eojas prisoners in battle, lie gives them 
 to me in servitude ; yuddhe pardjitdii (jrihilvcd tdn ddsatice- 
 ndstnai dattavdn. 
 
 2 Cluirmam7idh is cxplaijied Charmamayaxya knvacMdcr 
 dhdrane hritdhliTjasdh, practised in wearing armour of leather ; 
 
240 RIG- VEDA SANHITA. 
 
 ANUVAKA II. 
 
 ADHYIyA VIII. Continued. 
 
 St:fKTA I. (VI.) 
 
 The deity is Indra, except in the last triplet, in which it is the 
 donation of Tirindira, the son of Parasu ; the Ilishi is 
 Vatsa, the son of Kanwa; the metre Gdi/atri. 
 
 Vargaix. 1. Indra, who is great in might like Parjanya 
 
 tlie distributor of rain, is magnified by the praises of 
 Vatsa.^ 
 
 2. When his steeds^ filling (the heavens) bear on- 
 wards, the progeny of the sacrifice,^ then the pious 
 (magnify him) with the hymns of the rite."* 
 
 3. When the Kanwas by their praises have made 
 Indra the accomplisher of the sacrifice, they declare 
 all weapons needless.^ 
 
 or charma may mean charanasddhandni asicdiUni vdhandni, 
 means of going, vehicles, horses, and the like, i. e, exercised in 
 their management in war. 
 
 1 Sama Veda II. (557 [II. 5. 2. 10. 1]. Yajur Veda 7. 40. 
 
 ^ The text has vahmnjah interpreted idhukdh asivdk. 
 
 3 I.e. l7idra[Cf. infra, v. 28]. 
 
 * Sama Veda II. 659 [II. 5. 2. 10. 3]. 
 
 ^ Jdmi bruvata dyudham. The first is explained prayojana- 
 rahitam; or dyudham may imply Indra, dyodhanasUam 
 Indratn, vf\\QXi jdmi, put for jdmim, will have its usual sense, 
 " kinsman," — they call Indra bearing weapons, brother, 
 bhrdtdram bruvate. Sama Veda II. 058 [II. 5. 2. 10. 2]. 
 
FIFTH ASIITAKA — EIGHTH ADHYAYA. 241 
 
 4. All people, (all) men bow down before his anger, 
 as rivers (decline) towards the sea.' 
 
 5. His niiglit is manifest, for Indra folds and 
 unfolds both heaven and earth, as (one spreads or rolls 
 up) a skin." 
 
 6. He has cloven with the powerful hundred-edged VargaX. 
 thunderbolt the head of the turbulent Vritra.'"' 
 
 7. In front of the worshippers we repeatedly utter 
 our praises, radiant as the flame of fire. 
 
 8. The praises that are offered in secret shine 
 brightly when approaching (Indra) of their own 
 will: the Kanwas (combine them) with the stream 
 of the Soma. 
 
 9. May we obtain, Ixdra, that wealth which com- 
 prises cattle, horses, and food, before it be known to 
 others.* 
 
 10. I have verily acquired the favour of the true 
 protector (Indra) : I have become (bright) as the 
 sun.* 
 
 11. I grace my words with ancient praise, like Varga xi. 
 Kanwa ; whereby Indra assuredly enjoys vigour.'^ 
 
 12. Amid those who do not praise thee, Indra, 
 
 > Scima Veda I. 137 [I. 2. 1. 5. 3]. 
 
 2 Ihhl. I. 182 [1. 2. 2. 4. 8]. 
 
 3 Ibid. II. 1002 [II. 8. 1. 13.2]. 
 
 * Ibid. I. lo2; II. 8o0 [I. 2 2. 1. 8; II. 7. 1. 5. 1]. 
 
 ^ /^jW. II.t'50[II.7.1.''3.2 ; rvViiWw^ jnivnnnd for vianmaru'i]. 
 
 * Radicr, " 80 as to know it, i.e. gpiii it, before others," nnyc- 
 hhah purvameva jndytdya. Cf. viii. 1. 3. 9. 
 
 VOL. IV. R 
 
242 RIG-VEDA SANniTA. 
 
 amid the Risiiis Avho do praise thee, by my praise 
 being glorified, do thou increase.^ 
 
 13. When his wrath thundered, dividing Vritra 
 joint by joint, then he drove the waters to the ocean. 
 
 14. Thou hast hurled thy wielded thunder-bolt 
 upon the impious Sushna ; thou art renowned, fierce 
 Indra, as the showerer (of benefits). 
 
 15. Neitlier the heavens, nor the realms of the 
 firmament, nor the regions of the earth,^ equal the 
 thunderer Indra in strength. 
 
 Varga XII. 16. Thou, Indra, hast cast into the rushing streams 
 
 him who lay obstructing thy copious Avaters. 
 
 17. Thou hast enveloped with darkness, Indra, 
 him who had seized upon these spacious aggregated 
 (realms of) heaven and earth. 
 
 18. Amidst those pious sages,* amidst these 
 BiiRiGUS, who have glorified thee, hear also, fierce 
 Indra, my invocation. 
 
 19. These,^ thy spotted cows, the nourishers of the 
 sacrifice, yield, Indra, their butter, and this mixture 
 (of milk and curds). f 
 
 20. These prolific cattle became pregnant, having 
 
 I Sama Veda 11. 852 [II. 7. 1. 5. 3]. 
 
 ^ The t(^xt has only the actual names, but in the plural — tlie 
 heavens, the firmaments, the earths, na dydvo ndniarikshdni 
 na hhum.ayah : see vol. ii. p. 275, note d. 
 
 3 Sama Veda I. 187 [I. 2. 2. 5. 3]. 
 
 * Sat/ana adds, " the Angii-asas." 
 
 t Or rather, *' milk to mix (with the Soma.)" 
 
FIFTH ASHTAK A — EIGHTH ADHYAYA. 243 
 
 taken into their mouths, Ixdra, (tlie products of thy 
 vigour) * like tlie all-sustaiuiiig sun. 
 
 21. Lord of strength, the Kanwas verily invi- VargaXiii. 
 gorate thee by praise : the effused Soma juices (invi- 
 gorate) thee. 
 
 22. Indra, wieldcr of the thunderbolt, excellent 
 praise (is addressed to thee) on account of thy good 
 guidance, as is most extended sacrifice. 
 
 23. Be willin2: to G;rant us abundant food with 
 cattle: (to grant us) protection, progeny, and vigour. 
 
 24. May that herd of swift horses, which formerly 
 shone among the people of Nahusha, (be granted), 
 Indra, to us. 
 
 2.5. Sage Indra, thou spreadest (the cattle) over 
 
 ' The text is tied (Ud garhham arhaln-iran, " tliee with tlie 
 moutli tlie embryo they made." According to the scholiast, 
 the plants that sprang up after the destruction of Vritra and 
 the consequent fall of rain, were the vigour (vin/a) of Indra, 
 and by feeding upon them the cattle multiply. [Sayana quotes 
 a legend from the Kdthaha, ch. xxxvi., to the effect that after 
 Indra killed Vritra, his virility {virya) passed into the waters, 
 plants, and ti-ecs. Indrasi/a vai vritram jagJimtsJui indriyain 
 viryam apdhrdmat, tad idam sarrani anuprdvimd apa osha- 
 dJiir vanaspatin, kc] The application of the simile is not very 
 obvious, pari dharmeva stiryam, as the rays of the sun generate 
 the sustaining water above tlie solar orb, as if it was the germ 
 or embryo of all things, ditarma dhdrahani posliafiam ndakam 
 rnsmayo garhharupetia hihiirati tadvat ; or the comparison may 
 be, yathd surynh paritah sarvam juyad dliattc tadvat hrits- 
 nasya Jayato dhdraham Indrasya viryam^ as the sun supports 
 the whole world, so is the vigour of Indra the sustainer of the 
 universe. 
 
 R 2 
 
244 RIG-VEDA SANHITA. 
 
 the adjacent pastures when thou art favourably in- 
 clined toward us. 
 A'argaXiv. 26. Wlicu tliou puttcst fortli thy might, thou 
 
 reignest, Indra, over mankind : surpassing art thou, 
 and unlimited in strength. 
 
 27. The people offering oblations call upon thee, 
 the pervader of space, with libations for protection. 
 
 28. The wise^ (Indra) has been engendered by holy 
 rites on the skirts of the mountains, at the confluence 
 of rivers. 
 
 29. From the lofty region in which pervading he 
 abides, Indra the intelligent looks down upon the 
 offered libation.^ 
 
 30. Then (men) behold the daily light of the 
 ancient shedder of water,^ when he shines above the 
 heaven. 
 
 1 The text has only Vipra, the sage. Sdyana supplies 
 Indra. 3Iahidlutra (Yajur Veda 26. 15) understands medhdvi 
 Somrih. He also interprets d/ni/d understanding: the Soma 
 is produced by the thought that wise men will perform sacrifice 
 by me. Sdyana' s conclusion of the purport of tlie verse is, that 
 men ought to sacrifice in those places where Indra is said to be 
 manifested. See also Sama Veda I. 14. 3 [I. 2. 1. 5. 9]. 
 
 2 Saimtdram, the sea : the comment explains it here mmmi- 
 dana-dlam, the exuding or affluent, ihe Soma. [Another ex- 
 planation is, that J/ic^m, identified with the sun, looks down 
 from the firmament on the ocean (or world), enlightening it by 
 his rays.] 
 
 3 Indra is identified with the sun. Vdmram, as an epithet of 
 jijotish, is variou>^ly explained as nivdmham , clothing, enve- 
 loping ; or nirdsahetubhutam, the cause of abiding ; or [as an 
 adverbial accusative of time, " during the day," alyanlasanyoge 
 dwitiyd,] kritsnamahar vAayaprabhrity dstamayanam ydvat, 
 
riFTII ASHTAIvA- EIGHTH ADllYAVA. 215 
 
 31. All the Kanwas, Indra, mngnify thy wisdom, Varg.axv. 
 thy iiiaiiliuud, and, most mighty one, thy strength. 
 
 32. Be propitiated, Indua, by this my praise; 
 carefully protect me, and give increase to my under- 
 standing. 
 
 33. Wieldcr of the thunderbolt, magnified (by our 
 praises), we thy worshippers have offered to thee these 
 prayers for our existence. 
 
 34. The Kanavas glorify Indra; like watei-s rush- 
 ing down a declivity, praise spontaneously seeks 
 Indra. 
 
 35. Holy praises magnify Lndra, the imperishable, 
 the implacable,* as rivers (swell) the ocean. 
 
 36. Come to us from afar with thy beloved horses : Varga xvi. 
 drink, Indra, this libation. 
 
 37. Destroyer of Vritra, men strewing the clipped 
 sacred grass invoke thee for the obtaining of food. 
 
 38. Both heaven and earth follow thee as the 
 wheels (of a car follow) the horse ; the streams of the 
 Sotna poured forth (by the priests) follow (thee). 
 
 39. Rejoice, Indra, at the heaven-guidingf sacri- 
 
 the light that lasts throusrlioiit the day, from sunrise to sunset : 
 retnsah is abo differently ex|)lain<^d as gantuh, the {;oer, or uda- 
 havatuli, water-having. [Sama Vetia I. 1. 1. *2. lOJ. 
 
 • Literally, " whose wrath is unsubdued by others," paralr 
 anah/iih/iuto krodlio t/ast/a. 
 
 t Or, " to be ottered by all the priests," swarnare, mrvair 
 ritwifjbhir iiclaci/e. 
 
246 RIG-VEDA SANHItX. 
 
 fice at Snryandvat;^ be exhilarated by the praise of 
 the worshipper. 
 
 40. The vast wielder of the thunderbolt, the slayer 
 of Vritra, the deep quaiFer of the Soma^ the showerer, 
 roars near at hand in the sky. 
 
 41. Thou art a Rishi^ the first-born (of the gods), 
 the chief, the ruler (over all) by thy strength: thou 
 givest repeatedly, Indra, wealth. 
 
 42. May thy hundred sleek-backed horses bring 
 thee to our libations, to our (sacrificial) food. 
 
 43. The Kan WAS augment by praise this ancient 
 rite intended (to obtain) an abundance of sweet 
 water. 
 
 44. The mortal (adorer) selects at the sacrifice 
 Indra from among the mighty (gods) : he who 
 is desirous of wealth (worships) Indra for pro- 
 tection. 
 
 45. May thy horses, praised by the pious priests, 
 bring thee, who art the praised of many, down to 
 drink the Soma. 
 
 Vargaxvii. 46. 1 have accepted from Tirindira the son of 
 Parsu, hundreds and thousands of the treasures of 
 men.^ 
 
 ' According to the scholiast, ^nryand is tlie country of 
 Kuruhshetra, and SaryanCtvat a lake in the neighbourhood. 
 
 ^ Yddvdndm, from yadn, a synonym of manushya, yadava 
 eva yddvdh, or it may be rendered yadidtulajdndni, of those 
 born of the race of Yadu, who have been despoiled by Tirin- 
 dira. [Or it might mean, "I among men have accepted," &c.] 
 
FIFTH ASIITAKA — EIGHTH ADHYAYA. 247 
 
 47. (These princes) liave given to the cluiunter 
 Pajra^ three hundred horses, ten thousand cattle. 
 
 48. The exalted (prince) has been raised by 
 fame to licavcn, for he has given camels laden 
 with four (loads of gold), an^l Yddva people (as 
 slaves.) 
 
 S6kta II. (VII.) 
 
 The deities are the Maruts ; the JRishi is Punarvatsa, of the 
 family of Kanwa ; and metre Gdtjatri, as before. 
 
 1. When the pious worshipper offers you, Maruts, Vargaxv: 
 food at the three diurnal rites,'^ then you have sove- 
 reignty (Jver the mountains. 
 
 2. When, glorious and powerful (Maruts), you fit 
 out your chariot, the mountains depart^ (from their 
 places). 
 
 3. The loud-soundiufir sons of Prisxi drive Avith 
 their breezes'* (the clouds), they milk forth nutri- 
 tious sustenance. 
 
 ' Pojrdya Sdmne, to Sdman, the reciter of praises ; or to one 
 of the race of Pajra, as the Rislii Kahshivat, the repeater of 
 hymns. [Cf supra, p. 2.34.] 
 
 ^ Tr is/it lib Iiam ishum: the epithet is variously explained — 
 chief at the three daily libations, trisim saraneshu pruxdsydm ; 
 praised by the three deitit s, trihhlr devai/t sdttdni ; or accompa- 
 nied by hymns in the trlshtuhk metre, i.e. the i<oina offering at 
 tiie mid-day libation. 
 
 * Nydluhata, from hd f/a/ati, they move out of your w.iy 
 thi'ouj^h fear. 
 
 ' I'di/ubhih, with tlie winds or the sj)otted deer, the horses of 
 the Marut.f. 
 
248 RIG-VEDA SANHItI. 
 
 4. The Maruts scatter the rain, they shake the 
 mountains, when they mount their chariot, Avith the 
 winds. 
 
 5. The mountains are curbed, the rivers are 
 restrained at your coming, for the upholding ^ of your 
 great strength.* 
 
 VargaXix. 6. We invoke you for protection by night, (we 
 invoke) you by day, (we invoke) you when the sacri- 
 fice is in progress. 
 
 7. Truly these purple-hued, wonderful, clamorous 
 Maruts proceed with their chariots in the height 
 above the sky. 
 
 8. They, who by their might open a radiant path 
 for the sun to travel, they pervade (the world) with 
 lustre. 
 
 9. Accept, Maruts, this my praise, (accept,) 
 mighty ones, this my adoration, (accept) this my 
 invocation. 
 
 10. The milch kine'^ have filled for the thunderer 
 
 ' Vidharmane mahe sushmdya niyemire, vldJiarandfja mahate 
 yushmadiydya baldya swaynm, eva viyamyante. The moun- 
 tains and rivers are of their own accord restrained for sustaining 
 your great strength ; they abide together in one place through 
 fear of your coming and strength, yushmad-ydmdd haldchclia 
 hhityaikatraihasthdne niyatd vartante. 
 
 ^ Prisnayah, the cows, the mothers of the Maruts — marun- 
 
 * Ratlier, " when the mountains are curbed at your coming, 
 (and) the rivers are stayed for the sustaining of your great 
 strength,"— tiie sense running on from v. 4. 
 
FIFTH ASIITAKA — EIUHTII ADIIYAYA. 249 
 
 three hikes^ of the sweet (beverage) from tlic drip- 
 ping water-bearing cloud.'^ 
 
 11. Wlien, ^Iaruts, desirous of felicity, we invoke Vargaxx. 
 you from heaven, come unto us quickly. 
 
 12. Munificent, mighty Kudras,* you in the sacri- 
 ficial hall are wise (even) in the exhilaration (of the 
 Soma). 
 
 13. Send us, Maruts, from heaven exhilarating, 
 many-lauded, all-sustaining riches. 
 
 14. When, bright (Maruts), you harness your car 
 over the mountains, then you exhilarate (yourselves) 
 Avitli the effusing So77ia juices. 
 
 15. A man should solicit happiness of them with 
 praises of such an unconquerable (company). f 
 
 16. They who, like dropping showers, inflate Vargaxxi. 
 heaven and earth with rain, milking the inexhaustible 
 
 cloud. 
 
 mdtri-hhutd fjdvah, or it may be put for the sons of Primi, 
 the 3Iaruts. [Anotlier explanation is mddhyamikd vdchah, the 
 hymns at the mid-day libation being recited in a middle tone.] 
 
 ' The libations of milk, &c., mixed with the Soma at the 
 three diurnal rites; or the libations of <So/?m, fillintj the three 
 vessels, the Dronahalasa, the Ad/iavanh/a, and the Putahhrit. 
 
 2 Utsnm hahandkam udrinam is explained, utsravanas'davi, 
 exuding, dropping; udahatn, water; ndr'nmm udakavantam 
 megkam, having water, a cloud. [It probably means, "(they 
 have milked) the dripping water from the cloud."] 
 
 * Explained in the commentary as the sons ofEudra, rudra- 
 jmtrdh. 
 
 t Rather, " a man should solicit by his praises the happiness 
 which belongs to them, to such an unconquerable (company)." 
 
250 RIG-VEDA SANHITA. 
 
 17. The sons of Prisni rise up with shouts, with 
 chariots, with winds, with praises. 
 
 18. We meditate on that (generosity) whereby for 
 (the sake of granting them) riches you have protected 
 TuRVASA and Yadu and the Avealth-desirins; Kanwa. 
 
 19. Munificent (Maruts), may these (sacrificial) 
 viands, nutritious as butter, together witli the praises 
 of the descendant of Kanwa, aiford you augmentation. 
 
 20. Munificent (Maruts), for whom the sacred 
 grass has been trimmed, where now are you being 
 exhilarated? What pious worshipper (detains you 
 as he) adores you? 
 
 VargaXXii. 21. (Maruts), for whom the sacred grass is 
 trimmed,^ it cannot be (that you submit to be 
 detained), for you have derived strength from the 
 sacrifice, formerly (accompanied) by our praises.* 
 
 22. They have concentrated the abundant waters, 
 they have held together the heaven and earth, they 
 have sustained the sun, they have divided (Vritra) 
 joint by joint with the thunderbolt.f 
 
 ^ Vrihta-varhishah may also mean " those by whom tlie grass 
 has been trimmed " — the priests ; when tlie sense will be, " It 
 cannot be, for, priests, by your praises preceding (those of 
 others) you have propitiated the energies of the 3Iaruts, the 
 objects of the sacrifice." 
 
 * Or, '^ For by the former prais^es (of others) you have 
 nourished strength connected with the sacrifice." 
 
 t Sdyana renders it " they have planted the thunderbolt in 
 {Vritra s) every limb." 
 
FIFTH ASIITAKA — EIGHTH ADHYAYA. 251 
 
 23. Independent of a ruler, they have divided 
 Vritra joint by joint: they have shattered tlie 
 mountains, manifesting manly vigour. 
 
 24. They have come to the aid of the warring 
 Trita, invigorating his strength, and (anijnating) his 
 acts; they have come to the aid of Indra, for the 
 destruction of Vritra. 
 
 25. The brilliant (Maruts), bearing the lightning 
 in their hands, radiant above all, gloriously display 
 their golden helmets on their heads. 
 
 26. Glorified, (Maruts), by Usanas,^ when you Vargaxxiii, 
 approach from afar to the opening of the rainy 
 (firmament), then (the dwellers on earth), like those 
 
 in heaven, are clamorous through fear.^ 
 
 27. Come, gods, to' (shew your) liberality at our 
 sacrifice, with your golden-footed steeds. 
 
 28. When the spotted antelope or the swift tawny 
 deer conveys them in their chariot, then the brilliant 
 (Maruts) depart, and the rains have gone.* 
 
 29. The leaders of rites have proceeded with down- , 
 ward chariot-wheels to the Rijikci country, where lies 
 the Saryanavat^ abounding in dwellings, and where 
 Soma is plentiful. 
 
 ' Usand, IJsanasd Mvycna riskind siuyamdndh, or it may be 
 for usanasahy i.e. desiring worshippers, stotrin hdmayamdndh. 
 
 2 The text lias only dyaur na chahradad bhiydj like licavcn, 
 calls out witli fear. 
 
 * Sdyana explains rinan as " they flow in every direction," 
 sarvatra pravahanti. 
 
» 
 
 252 RIG-VEDA SANIIITA 
 
 30. When, Maruts, will you repair with joy- 
 bestowing riches to the sage thus adoring you, and 
 soliciting (you for wealth?) 
 Vargaxxiv. 31. When was it, Maruts, Avho are gratified by 
 praise, that you really deserted Indra?^ who is there 
 that enjoys your friendship? 
 
 32. Do you of our race of Kanaya praise Agni 
 together with the Maruts, bearing the thunderbolt in 
 their hands, and armed with golden lances. 
 
 33. I bring to my presence, for the sake of most 
 excellent prosperity, the showerers (of desires), the ado- 
 rable (Maruts), the possessors of wonderful strength. 
 
 34. The hills, oppressed and agitated by them, 
 move (from their places) ; the mountains are re- 
 strained.^ 
 
 35. (Their horses), quickly traversing (space), 
 
 ' That is, they never deserted him, but alone of the gods stood 
 by him in his conflict with Vritra — an obvious allegory. Indra 
 dii^persed the clouds with his allies, the winds. In tlie Aitarcya 
 Urdhmana 3. 20, or Adhydija 12, Kkanda 8, Indra dcsin d 
 the gods to follow him, which they did ; but when Vritra 
 breathed upon them, they all ran away except the Maruts. 
 They remained, encouraging Indra, saying, pi'ahara bhagavo 
 jahi virayaxwa, Strike, lord, kill, show thyself a hero ; as em- 
 bodied in Sukta 96 of Mandala 8. 
 
 - Girtiyo niialuite parvaldscJdn niyemire : the nijaJiate is 
 explained nitardm gachchltanli martidvegrna aihandt prachyn- 
 vante, by the violence of the winds ^hey i'all from their place; 
 for niyemire, we have only niyamyante. Parvatdit may be 
 interpreted 7neghdh, the clouds, or large hills mahdntdh. silor- 
 chaydh, in contrast to giraya/i, which are kshudrdh sihxhcha- 
 ydh, small heaps of rock. 
 
FIFTH ASIITAKA- EIGHTH ADHYAYA. 258 
 
 Lear them travelling through the firmament, giving 
 food to the worshipper. 
 
 36. Agni was born the first among the gods, like 
 the brilliant* sun in splendour: then they (the 
 Maruts) stood round in their radiance' 
 
 SUKTA III. (VIII.) 
 
 The deities are the Aswins ; the Rishi is Sadhwansa," of the 
 
 flimily of Kanwa ; the metre is Anmhtiibh. 
 
 1. Come to us, Aswins. with all your protections: Vargaxxv 
 DasRAS, riders in a golden chariot, drink the sweet 
 
 Soma beverage. 
 
 2. Aswins, partakers of sacrificial food, decorated 
 with golden ornaments, wise, and endowed with 
 profound intellects, come verily in your chariot, 
 invested with solar radiance. 
 
 3. Come from (the world of) man, come from the 
 firmament, (attracted) by our pious praises; drink, 
 Aswins, the sweet Soma ofiered at the sacrifice of the 
 Kanwas. 
 
 4. Come to us from above the heaven, you who 
 love the (world) bclow,t (come) from the.iirmament ; 
 
 > The scholiast intimates that this verse refers to the ceremony 
 called Agniindnita, wlien Agni is first worshipped, then the 
 
 Mariifs. 
 
 2 By V. 8, and perhaps v. 11, he appears to be named also 
 Vatsa, the son of Kanira. [See v. 1, next hymn.] 
 
 • Chhandax is explained as xipachchhandnnhja, the adorable, 
 t Adha-priyd is explained as " pleased by the Soma in the 
 world below, or pleased by praise." 
 
254 RIG-VEDA SANHITX. 
 
 the son of Kanwa has here poured forth for you the 
 sweet Soma libation. 
 
 5. Come, AswiNS, to drink the Soma at our sacri- 
 fice, you who are praised (by him) (and honoured) 
 by his pious acts, benefactors of the worshipper, sages 
 and leaders of rites. ^ 
 Vargaxxvi. 6. Leaders of rites, when the Rlsliis formerly in- 
 voked you for protection, you came ; so now, A savins, 
 come at my devout praises. 
 
 7. Familiar with heaven,* come to us from the 
 sky, or from above the bright (firmament) : favour- 
 ably inclined to the worshipper, (come), induced by 
 his pious actsjf hearers of invocations (come, induced) 
 by our praises. 
 
 8. What others than ourselves adore the AswiNS 
 
 ' The second part of the stanza is rendered intelligible by the 
 scholiast only by taking great liberty with some of the terms ; 
 and, after all, the meaning is questionable, svdhd stomasya 
 vardhand pra kavi dhitibhir nard. Swdhd he renders as the 
 voc. dual, swdhdkrifau swdhdkdrena ishtau, worshipped with 
 the form swdhd; or swdhd may mean vdch or stuti, vdclid stittau. 
 Stomasya he renders by stotuh. Or the whole may be in the 
 vocative, and connected with the first part. [Sayaria prefers to 
 connect dhitibhih with a supplied imperative, or with nard, i.e. 
 karmabhir yashtuh pravardhahau hhavatain, or buddhibhir 
 dtmiyaih harmabhir vd sarveshdm netdrau.] 
 
 * Swar-vidd, explained as dyulokasya lambhayitdrau, causing 
 to obtain heaven. 
 
 •t Sdyana connects dhibhih with the Aswins, " come with 
 your minds (favourable to us)." 
 
FIFTH ASniAKA — EIGnTH ADHYAYA. 255 
 
 ■with praises? the 7?/.vA/ Vatsa, the son of Kanwa, has 
 magnified you with liymns. 
 
 9. The wise adorer invokes you hither with praises, 
 AswiNS, for protection : sinless, utter destroyers of 
 enemies, be to us the sources of felicity. 
 
 10. Aflluent in sacrifices, when the maiden (SuryX) 
 mounted your chariot, then, AswiNS, you obtained all 
 your desires. 
 
 1 1 . From wheresoever (you may be) come, AswiNS, xxvii 
 with your thousandfold diversified chariot: the sage 
 Vatsa, the son of Kavi,^ has addressed you with 
 
 sweet words. 
 
 12. Delighters of many, abounding in wealth, be- 
 stowers of riches, AswiNS, sustainers of all, approve 
 of this mine adoration. 
 
 13. Grant us, AswiNS, all riches that may not 
 bring us shame, make us the begetters of progeny in 
 due season, subject us not to reproach. 
 
 14. Whether, NXsatyas, you be far off, or whether 
 you be nigh, come from thence with your thousand- 
 fold diversified chariot. 
 
 15. Give, NAsatyas, food of many kinds dripping 
 with butter to him, the Rishi Vatsa, who has mag- 
 nified you both with hymns. 
 
 IG. Give, AswiNS, invigorating food, dripping with xxvifi. 
 
 1 
 
 Vatsah hdvyah havih : hdvijah is cxphiined haveh putrah, 
 which may mean the sou of tlie sage, that is, of Kanua. 
 See V. 8. 
 
256 RIG-VEDA SANHITA. 
 
 butter, to him who praises you, the lords of liberality, 
 to obtain happiness ; who desires affluence. 
 
 17. Confounders of the malignant, partakers of 
 many (oblations), come to this our adoration ; render 
 us prosperous leaders (of rites); give these (good 
 things of earth) to our desires. 
 
 18. The Prii/amedhas at the sacrifices to the gods 
 invoke you, AswiNS, who rule over religious rites,^ 
 together with your protections. 
 
 19. Come to us, AswiNS, sources of happiness, 
 sources of health; (come), adorable (Asw^iNs), to that 
 Vatsa, who has magnified you with sacrifices and 
 ■with praises, 
 
 20. Leaders (of rites), protect us with those pro- 
 tections with Avhich you have protected Kanwa and 
 Medhatithi, Vasa and Dasavraja ; wdth wdiich you 
 have protected Gosarya f 
 
 Vargaxxix. 21. (And) with which, leaders (of rites), you pro- 
 tected Trasadasyu when wealth was to be acquired : 
 do you with the same graciously protect us, AswiNS, 
 for the acquirement of food. 
 
 22. May (perfect) hymns and holy praises mag- 
 nify you, AswiNS : protectors of many, exterminators 
 of foes, greatly are you desired of us. 
 
 ' A Brdhmnna is quoted for the Asirina being the minis- 
 trant priests, the Adhwaryus, of the gods, aswinau hi devdndm 
 adhwaryu. 
 
 ^ Or Sayu, whose barren cow the Aswins enabled to give 
 milk. See vol. i. p. 313. 
 
FIFTH ASllTAlvA — KlGIlTll ADHYAYA. 257 
 
 23. The three wheels (of the cliariot) of the 
 Aravins, whicli were invisible, have become manifest: 
 do vou two, who are cognisant of the past, (come) 
 by the paths of trnth* to the presence of living 
 beinirs. 
 
 'o^ 
 
 St^KTA IV. (IX.) 
 
 Tlie deities as before ; the Ilis/ii is Sa^sakauna; the metre 
 of the second, tJjird, and last two verses is Gdyatri ; of the 
 first, fourth, sixth, fourteenth, and fiftcenlli, /^;-/Aa/i ; of the 
 titlh, Kahiihk; of tlie tenth, Trishtiihh; of the eleventh, 
 Virci) ; of the twelfth, Jarjati; and of the rest, Anuslituhh. 
 
 1. Come, AswiNS, Avithout fail, for the protection Vargaxxx. 
 of the worshipper^ ; confer upon him a secure and 
 spacious dwelling; drive away those who make no 
 offerings. 
 
 2. Whatever wealth may be in the iirmament, in 
 heaven, or among the five (classes) of men, bestow, 
 AswiNS, (upon us). 
 
 3. Recognise, AswiNS, (the devotions) of the son 
 of Kanwa, as (you have recognised) those former 
 
 * Vatsasya avase, as if it were the name of the R'lshi. Sec 
 note, p. 253. [Or perhaps Sdijaym may mean that vatsn is 
 here used for stotri. Cf. Mn/iidhara's note, quoted in S. vi.] 
 
 * Putmabhir is explained by padair, which meant wheels 
 in the former line; ritaxyn is variously explained as truth, 
 water, or the sacrifice, which the paths or wheels arc said to 
 canse, sofi/asya iidalwsya yojnasyo id hctuhliutuih paduili. 
 
 Vol. IV. s 
 
258 RIG-VEDA SANHITA. 
 
 sages Avlio liave repeatedly addressed pious works to 
 you. 
 
 4. This oblation^ is poured out, AswiNS, to you 
 with praise; this sweet-savoured Soma is offered 
 to you, who are affluent with food, (animated) by 
 which you meditate (the destruction of) the foe. 
 
 5. Doers of many deeds, AswiNS, preserve me with 
 that (healing virtue) deposited^ (by you) in the 
 waters, in the trees, in the herbs. 
 
 Vargaxxxi. 6. Although, NlsATYAS, you cherish (all beings), 
 although, divinities, you heal (all disease), yet this 
 your adorer does not obtain you by praises (only), 
 you repair to him who oifers you oblations.^ 
 
 7. When verily you arrive, Asavins, the Rislii 
 understands with excellent (comprehension) the 
 praise (to be addressed to you) ; he will sprinkle the 
 sweet-flavoured Soma and the gharma (oblation) on 
 the Atharvan fire.* 
 
 ' Gharma has for one explanation ])i'ava7r/i/am, a ceremony 
 so called. It is also the name of a sacrificial vessel, as well as 
 of the oblation it contains, gharmasya havisha ddhdrahhuto 
 mahdviro gharmah. See vol. iii. p. 281, note. 
 
 ' The text has only hritam, made or done, the scholiast sup- 
 plies bheshajam, a medicament. [Saj^ana, howevei", takes kritam 
 as a vaidic form for the second person dual of the third 
 pret. akdrshtam.] 
 
 ^ The scholiast explains this to mean that praise, to be effi- 
 cacious, must be accompanied by offerings. 
 
 * Gharmam sinchdd atharvanij in the innoxious fire akin- 
 sake afjnau; or in the fire kindled by the Rishi Atharvan, as by 
 a previous text, twdm atharvo niramantliata. Vol. iii. p. 409. 
 
FIFTH ASIITAKA — EIGUTII ADIIYaYA. 259 
 
 8. Ascend at once, Aswins, your liglit-moving 
 chariot ; may these my praises bring you down 
 radiant as the sun. 
 
 9. Acknowledge, Nasatyas, that we may bring 
 you down to-day by the prayers and the praises of 
 the son of Kanwa.* 
 
 10. Consider (my praises) in the same manner as 
 (you have considered) when Kaksiiivat praised you, 
 when the RiSHi Vyaswa, when Di'rghatamas, or 
 Pritiiin, the son of Vena, glorified you in the 
 chambers of sacrifice. 
 
 11. Come (to us as) guardians of our dwelling, be- xSxu. 
 come our defenders, be protectors of our dependants,^ 
 cherishers of our persons : come to tlie dwelling for 
 
 (the good of) our sons and grandsons.f 
 
 12. Altliough, Aswins, you should be riding in the 
 same chariot Avith Indka, although you should be 
 domiciled with Vayu, although you should be en- 
 joying gratification along with the Adittas and 
 EiBHUS, although you be proceeding on the tracks of 
 Vishnu, (nevertheless come hither). 
 
 * Jagntpd jangamasjja pranijdfast/a asmadli/nsi/a pdlakau, 
 protectors of our moveable living beings — either our depend- 
 ants, or, as M. Langlois renders it, our animal:;. 
 
 * Siiyana exjilains it, " Retranl (the j)raycrs) of me the 
 son of Kaiucn, that we may bring you down by these prayers 
 and praises." 
 
 t Or, " Conic to the dwellings of our sons and grandsons." 
 
 s 2 
 
2G0 RIG-VEDA SANHITA. 
 
 13. Inasmuch as I invoke you, As wins, to-day 
 for success in war (therefore grant it), for the 
 triumphant protection of the AswiNS is most excellent 
 for the destruction (of enemies) in battle. 
 
 14. Come, Aswms, these libations are prepared 
 for you : those libations which were presented you by 
 TuRVASA and Yadu, they are now offered to you by 
 the Kan WAS. 
 
 15. The healing drug, Nasatyas, that is afar off 
 or nigh, wherewith (you repaired) to (his) dwelling 
 for the sake of Vimada, do you who are of surpassing 
 wisdom now grant to Vats A.* 
 
 xxxiii 16. I awake with the pious praise of the AswiNS ; 
 
 scatter, goddess, (the darkness) at my eulogy : bestow 
 wealth upon (us) mortals. 
 
 17. UsiiAS, truth-speaking mighty goddess, awake 
 the AswiNS : invoker of the adorable (deities, arouse 
 them) successively; the copious sacrificial food (is 
 prepared) for their exhilaration. 
 
 18. When, Ushas, thou movest with thy radiance, 
 thou shinest equally with the sun ; and this chariot 
 of the AswiNS proceeds to the hall of sacrifice 
 frequented by the leaders (of the rite). 
 
 19. When the yellow Soma plants milk forth 
 (their juice) as cows from their udders, when the 
 devout (priests) repeat the words of praise, then, 
 AswiNS, preserve us. 
 
 * Sdyana explains it, " together with that (drug) do you, who 
 are of surpassing wisdom, now grant a dwelling to Vatsa, as 
 (ye did) to Viynada." 
 
FIFTH ASIITAKA — KKJIITH ADIIYAYA. 2G1 
 
 20. Endowed with greiit wisdom, preserve us for 
 fame, for strengtli, for victory,* for happiness, for 
 prosperity. 
 
 21. Althougli, AswiNS, you he seated in the region 
 of the paternal f (lieaven engaged in) holy rites, or, 
 glorified by us, (abide there) with pleasures, (yet 
 come hither). 
 
 S6kta V. (X.) 
 
 The deities are as before: the JRixhi is Pragatha, son of 
 Kanwa : the metre varies — that of the first verse is Drihati ; 
 of the second, 3I<idliyejyotish IVishtuhh ; of the third, Anuali- 
 tuhh; of the fourth, A.stetrapankti ; of the fifth, Brihati; 
 and of the sixth, Satohrihati. 
 
 1. "Whether, AswiNS, you are at present where xx\fv 
 the spacious lialls of sacrifice (abound), whether you 
 
 are in yonder bright sphere of heaven, or Avhether 
 vou are in a dwelling constructed above the firma- 
 ment, come hither. 
 
 2. In like manner, as you have prepared, AswiNS, 
 the sacrifice for Manu, consent (to prepare it) for the 
 son of Kanwa ; for I invoke Briiiaspati, the universal 
 gods, Indra and Vishnu, and the Aswins with rapid 
 steeds. 
 
 3. I invoke those AswiNS, who are famed for great 
 
 * Sdijana takes nrixhahtjaija as an epithet oi sarmane, " for 
 happiness to be borne by men," nribhih sudhavydija suhhdija. 
 
 t In the ori<;inal, pitith, which is explained as dijulokasyu, 
 or yqjnmdnasyn. In the lattt-r sense we must render the clause 
 "If vou abide with your praises in the sacrificial hall of the 
 worshipper, or with the plensure-conferrinp (obJHiioiis), then 
 come hilhor." 
 
262 RIG-VEDA SANHITA. 
 
 deeds, induced (to come hither) for acceptance (of 
 our oblations), of whom among the gods the friend- 
 ship is especially to be obtained. 
 
 4. Upon whom (all) sacrifices are dependent/ of 
 whom there are worshippers in a place where there is 
 no worship,^ those two familiar with undecaying 
 sacrifices (I invoke) with praises, that you may 
 drink the sweet juice of the Soma. 
 
 5. Whether, AswiNS, you abide to-day in the 
 west ; whether, opulent in food, you abide in the 
 east; whether you sojourn with Druiiyu, Anu, 
 TuRVASA, or Yadu, I invoke you ; therefore come 
 to me. 
 
 6. Protectors of many, whether you traverse the 
 firmament, or pass along earth and heaven ; whether 
 you ascend your chariot with (all) your splendours ; 
 come from thence, AswiNS, hither. 
 
 St^KTA VI. (XT.) 
 
 The deity is Agni ; the Rishi Vatsa, of the race of Kanwa ; 
 the metre of the first verse is the Gdyairi termed Pratishthd ; 
 of the second, that termed Vardhamdnd; of the next seven, 
 the ordinary Gdyatri ; and of the tenth, Triahtuhh. 
 
 ' Yayor adhi pra ynjndh, asivinor upari sarve yd(jdh prahha- 
 vanti, alluding, tlie commentator says, to a legend in which it 
 is said that the Aswins replaced the head of the decapitated 
 yajna. Taift. Sanhitd vi. 4. 9. 5. 
 
 '^ Asurc sanfi mrayah , stotraraliite dcse. yayoli stotdrah santi 
 is the explanation of the scholiast. 
 
FIFTH ASIITAKA — EIGHTH ADHYAYA. '2 
 
 _u.> 
 
 1. Agm, who art a god among mortals,' (and Vargaxxxv. 
 among gods), thou art the guardian of religious 
 obligations : thou art to be liymned at sacrifices. 
 
 2. Victor (over enemies), thou art to be hymned 
 at solemn rites: thou, Agni, art the charioteer of 
 sacrifices. 
 
 3. Do thou, JXtavedas, drive away from us those 
 ■who hate us ; (drive away), Agni, the impious hostile 
 hosts. 
 
 4. Thou desirest not, Jatavedas, the sacrifice of the 
 man who is our adversary, although placed before thee. 
 
 5. Prudent mortals, we offer abundant homage to 
 thee, who art immortal and all-knowing. 
 
 6. Prudent mortals, we invoke the sage deity Agni xx^xv^i 
 with hymns to propitiate him for our i)rotection. 
 
 7. Vatsa,'^ by the praise that seeks to propitiate 
 thee, Agni, would draw thy thought^ from the su- 
 preme assembly (of the gods). 
 
 8. Thou lookest upon many places, thou art 
 
 ' The text has only mortals, and the scliolias.t asserts that 
 among gods is thereby implied. [Sutjana rather says, ^^ Agni, 
 thou, the divine, art among mortals (and among gods) tlie 
 guardian of rehgious rites."] 
 
 ^ 3Tah'idkara interprets Vaim by yajamdna, the sacrificer 
 dearto Afjni, as a calf, or cliild ; t'afxa-samah frij/ah, Yajur 
 Veda 12. llo. 
 
 ^ Mann ynmat, mann dyamayati, or, as Jifnliif/hai'a more 
 explicitly interprets if, viana dhritya grlhnati, mannnigraham 
 karoti. For tadm-hdwayd giro, Benley's text, Sania Veda I. 
 8. II. 516 [1. 1. 1. 8 ; II. 4. 2. 12. 1], reads tuam kdmayc gird, 
 I desire thee wiih mv hvmn. 
 
264 RIG-VEDA SANHITA. 
 
 lord over all people : we call upon thee in 
 battles.' 
 
 9. Desiring strength, we call upon Agm for pro- 
 tection in battles; upon him who is the grantor of 
 wonderful riches (won) in conflicts.* 
 
 10. Thou, the ancient, art to be hymned at sacri- 
 fices: from eternity the invoker of the gods, thou 
 sittest (at the solemnity) entitled to laudation : 
 cherish, Agni, thine own person, and grant us pros- 
 perity. 
 
 ' This, and the next line, are found in Sama Veda II. 517. 
 518 [II. 4. 2. 12. 2. 3]. In the first stanza the printed Saman 
 reads disah for vimh — countries for people. 
 
 Benfey renders it " den schatzereichen in dem Kampf." 
 
 END OF THE FIFTH ASllTAKA. 
 
 V^ 
 
SIXTH ASIITAKA. 
 
 FIRST ADIIYAyA. 
 
 MANDALA VIII. Continued. 
 
 ANUVAKA II. Continued. 
 
 St^KTA VII. (XII.) 
 
 The deity is Indra ; tlie IJi.ohi, Parvata, of the race of 
 Kanwa ; tlie metre is Usimih. 
 
 1. "We solicit,' most powerful Indra, ^\\\o art the Vargai. 
 deep quafFer of the So?)ia^ that exliilaration^ whicli 
 contemplates (heroic deeds), whereby thou slayest the 
 devourer (of men). 
 
 2. We solicit that (exliilaration) whereby thou 
 hast defended Adhrigv^ the accomplisher of the ten 
 
 ' Tavi imahe : the verb is the burthen of this and tlie two 
 next verses, and so throughout the Sukta each tricha termi- 
 nates with the same word. [Or it may mean, ** We solicit 
 thee as possessing that exhilaration," tddrih-tnadopetam twdm 
 ydchthnahe.] 
 
 • Somnpdtamah madah : the first, by its collocation, should 
 bean epitliet, though rather an incompatible one, of the second ; 
 but the scholiast refers to tiram, thou, understood. Siima 
 Veda 1.394 [1.5. 1. I. 4]. 
 
 * See vol. i. 294 ; and 107, note d. 
 
266 RIG-VEDA SANUITA. 
 
 (months' rite), and the trembling leader of heaven,* 
 (the sun), and the ocean. 
 
 3. We solicit that (exhilaration) whereby thou 
 urgest on the mighty waters to the sea, in like 
 manner as (charioteers drive) their cars (to the 
 goal), and (whereby) to travel the paths of sacrifice. 
 
 4. Accept, thunderer, this praise (offered) for the 
 attainment of our desires, like consecrated butter ; 
 (induced) by which, thou promptly bearest us by thy 
 might (to our objects). 
 
 5. Be pleased, thou who art gratified by praise, 
 with this our eulogy swelling like the ocean ; (in- 
 duced by which), Indra, thou bearest us with all 
 thy protections (to our objects). 
 
 6. (I glorify Indra) the deity, who, coming from 
 afar, has given us, through friendsliip, (riches) ; 
 heaping (them upon us) like rain from heaven, thou 
 hast borne us (to our objects). 
 
 7. The banners of Indra, the thunderbolt (he 
 bears) in his hands, have ])rought (us benefits), when, 
 like the sun, he has expanded heaven and earth. ^ 
 
 8. Great Indra, protector of the good, when thou 
 hast slain thousands of mighty (foes), then thy vast 
 and special energy has been augmented. 
 
 ^ When he has refreshed them both with rain, according to 
 the comment. 
 
 * Siiyana explains it "darkness-dispelling, all-leading," ta- 
 mdnsi varjay(o\tam sarvaaya netdram suryavi. 
 
SIXTH ASIITAKA — FIRST ADIIYAVA. 207 
 
 0. Indra, with the rays of the sun, utterly con- 
 sumes liis adversary: like tire (burning) the forests, 
 he spreads victorious. 
 
 10. Tliis new praise, suited to tlie season,* ap- 
 proaches, (Indra), to thee; offering adoration and 
 greatly delighting (thee), it verily proclaims the 
 measure^ (of thy merits). 
 
 11. The devout praiscr of the adorable (Indra) varga hi. 
 purities in due succession the offering (of the Soma) ; 
 
 with sacred hymns he magnifies (the might) of 
 Indra ; he verily proclaims the measure (of his 
 merits). 
 
 12. Indra, the benefactor of his friend (the wor- 
 shipper), has enlarged himself to drink the Soma., in 
 like manner as the pious praise dilates and proclaims 
 the measure (of his merits). f 
 
 13. I pour the oblation of the sacrifice, like cla- 
 rified butter, into the mouth (of that Indra), whom 
 wise men, addressing with prayers, delight. 
 
 14. The excellent praise which Aditi brought 
 
 ' 3Iimiia if, is the burthen of tliis and the two following 
 verses. It is literally, " verily measures " — it is not said what. 
 Sat/ana ex\)\-dws it, Indra-yatdn gundn parichch/tinatti, It, the 
 praise, discriminates the good properties attached to Indra ; 
 vmhdtmyam prahlnjdpayati, it makes known his greatness. 
 
 * Or, " connected with sacriHco," ritivii/dvati. 
 
 f Literally, like the dilating j)raise of the worsliipper; it 
 l)roclaims, &;c. PrdcJii is explained prakars/icna stntyam 
 gimngnnmu prdpiruvati. 
 
268 RIG-VEDA SANHItA. 
 
 forth for tlie imperial Indra, for our protection, is tliat 
 ■vvlncli Avas (the product) of the sacrifice.* 
 
 15. The bearers of the oblation glorify (Indra) 
 for his excellent protection f : now, divinity, let thy 
 many-actioned horses (bear thee to the offering) of 
 the sacrifice. 
 Vargaiv. 16. Inasmuch as thou art exhilarated by the 
 
 Soma shared with ViSliNU, or wdien (offered) by 
 Trita, the son of the waters, or along with the 
 Maruts, so now (be gratified) by (our) libations.^ 
 
 17. Inasmuch, Sakra, as thou art exhilarated (by 
 the Soma) on the far-distant ocean, J so be thou gra- 
 tified now, when the So7na is effused by our libations. 
 
 18. Inasmuch, protector of the virtuous, as thou 
 art the benefactor of the worshipper offering thee 
 libations, or by whose prayers thou art propitiated, 
 so now (be gratified) by our libations. 
 
 19. I glorify the divine Indra wherever wor- 
 shipped^ for your protection: (my praises) have 
 reached him for the prompt (fulfilment) of the 
 (objects of the) sacrifice. 
 
 ' Sama Veda I. 384 [I. 4. 2. 5. 4]. 
 
 2 Devam devam Indram Indratn. This, it is said, implies 
 Jndra as being present at the same time at different ceremonies, 
 or in various forms, as in a former passage, vol.iii. p. 473, w. 18. 
 [The verse is addressed to the priests and the yajamdna.'] 
 
 * Or rather, " belongs to the sacrifice," yojnasya samhandhi 
 hliavati. Aditi's praise may be that in vol. iii. p. 154. 
 t Or, "for the sake of his protection and praise." 
 I Sayana takes mnmdra as meaning the Soma, i.e. " If thou 
 art exhilarated by some distant (offering of) Soma." | 
 
SIXTH ASHTAliA — FIRST ADHYAYA. 2G9 
 
 20. (His worsliippers) have magnified with inuiiy 
 sacrifices liini to whom the sacrifice is offered, and 
 with many libations the eager quaffer of the Soma : 
 (they have magnified) Indka with hymns, (their 
 praises) have attained him. 
 
 21. Infinite are his bounties, many are his glories: VargaV. 
 ample treasures have reached the donor (of ob- 
 lations). 
 
 22. The gods have placed Indua (foremost) for 
 the destruction of Vkitra ; their praise has been 
 addressed to him to enhance his vigour. 
 
 23. We repeatedly glorify witli praises and adora- 
 tions him who is great with greatness, who hears our 
 invocations, (to enhance) his vigour. 
 
 24. The thunderer, from whom neither the heaven 
 and earth nor the firmament are separated : from the 
 strength of wdiom, the mighty one, (the world) 
 derives lustre. 
 
 25. When, Indra, the gods placed thee foremost 
 in the battle, then thy beloved horses bore thee. 
 
 26. When, thunderer, by thy strength thou didst Var^a vi. 
 slay Vritra, the obstructer of the waters, then thy 
 beloved horses bore thee. 
 
 27. When thy (younger brother) VisiLNU by (his) 
 strength^ stepped his three paces, then verily tliy 
 beloved horses bore thee.'^ 
 
 ' Yadite Vklinur ujasd might be rendered, *' when Vislinii hy 
 thy strength ;" but the sclioliust rendei-s te, tavdnitjah. 
 
 '" The only reason, ajiiiarcntly, Ibr this phrase — Ad it tc 
 
270 RIG-VEDA SAxNIIItA. 
 
 28. When thy beloved horses had augmented day 
 by day, then all existent beings were subject unto 
 thee. 
 
 29. When, Indra, thy people, the Maruts, were 
 regulated by thee,* then all existent beings were 
 subject unto thee. 
 
 30. When thou hadst placed yonder pure light, 
 the sun, in the sky, then all existing beings were 
 subject unto thee. 
 
 31. 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 pro- 
 minent) position. 
 
 32. When the congregated (worshippers) praise 
 him aloud in a place that pleases (him) on the navel 
 (of the earth), in the spot where the libation is 
 effused at the sacrifice, (then)^ 
 
 33. Bestow upon us, Indra, (wealth), comprising 
 
 haryaid (lidntau) hari vavakshatuh — is its having served as 
 the burthen of the two preceding stanzas. 
 
 ' 7\iddnim dhanam pradehi, connecting the verse with what 
 follows — uttaratra samhajidliali. The second half of the stanza 
 is very elliptical, ndhlid yajna^ya dokand frddhware ; the 
 navel is, as usual, the altar, yajna is said to mean here 
 the Som.a, and dohaud for dohane, ahhishavasthdne. This is 
 j)robably an ancient hymn, both by its repetitions and combi- 
 nation of simplicity and obscurity. 
 
 * Or, according to Sdyana, subdued the world for thee, 
 t wada rth a ni n lyac/i chha nti hhutojdtd n i. 
 
SIXTU ASHTAKA— FIRST ADIIYAYA. 271 
 
 worthy niiilo offspring, excellent horses, and good 
 cuttle: like the niinistrant priest (I worship thee) 
 at the sacrilice, (to secure) thy prior consideration. 
 
 AN U VARA III. 
 
 ADHYAYA I. Continued. 
 
 Sl^TKTA I. (XIII.) 
 
 The deity is Indra ; tlic JRishi is Narada, of the Kanwa 
 family ; the metre is Usknih. 
 
 1. Indra, when the Soma ^mcQs arc effused, sanc- 
 tifies the offerer and the praiser^ for the attainment vargavii. 
 of increase-giving strength, for he is mighty. 
 
 2. Abiding in the highest heaven, in the dwelling 
 of the gods, he is the giver of increase, the accom- 
 plisher (of works), the possessor of great renown, the 
 conqueror of (the obstructer of) the rains. 
 
 3. I invoke the powerful Indra for (aid in) the 
 food-bestowing combat: be nigh unto us for our 
 happiness*; be a friend for our increase.'^ 
 
 ' Kratum punita vhthyavi, which Sai/ana explains karma- 
 ndm hartdram stoturam cha ; but he admits, as an alternative, 
 the sacrifice called uhthya, uhtln/dhhyain yagain. Sama Veda, 
 J. 381 [I. 4.2.5.1], puts Indra in the vocaiwe — Indra pianshc. 
 [So, too, in Suma Veda II. 1. 2. 12. 1.] 
 
 ■ This and the preceding occur in Siima Veda II. 1)7. 98. 
 
 * Sdyana says, " wlien wealtli or hapj)iness is sou"ht," 
 suhhe d/iane vd lipsite sati. 
 
272 RIG- VEDA SAN II IT A. 
 
 4. This gift of the offerer of the libation flows to 
 thee, Indra, who art gratified by praise, exhilarated 
 by which thou reignest over the sacrifice.^ 
 
 5. Bestow upon us, Indra, that which, when 
 pouring out the libation, Ave solicit of thee ; grant us 
 the wondrous wealth that is the means of obtaining 
 heaven.^ 
 
 VargaViii. 6. When thy discriminating eulogist has addressed 
 to thee overpowering* praises, then, if they are 
 acceptable to thee, they expand like the branches 
 (of a tree). 
 
 7. Generate thy eulogies as of old ;t hear the invo- 
 cation of the adorer : thou bearest in thy reiterated 
 exultation (blessings) to the liberal donor (of the 
 oblation). 
 
 8. The kind and true words of him who in this 
 hymn is called the lord of heaven sport like waters 
 flowing by a downward (channel). 
 
 [II. 1. 2. 12. 2, 3]. [Sdyaiia remarks that hhara may here 
 mean "sacrifice," most of the words signifying "combat" 
 having this second meaning also.] 
 
 ^ The text has harhishuh, " over the sacred grass," put for 
 the rite at which it is strewn. 
 
 2 Swarvidam., suarfjasya lamhhakam, [the printed text has 
 sarvoaya] ; or it may mean one who possesses or communicates 
 knowledge of heaven, swarrjasya veditdram, i.e. a son. 
 
 * I.e. Able to overpower enemies, .^atiundm prasakuna- 
 smiiarthdh. 
 
 t I.e. By granting the expected fruit. 
 
SIXTH ASUTAKA — FIRST ADIIYAyA. 273 
 
 9. Or lie, who is called the one ahsohitc lord of 
 men,* — praise him, when the libation is effused, with 
 magnitying songs, imploring his protection. 
 
 10. Praise the renowned, the sapient (Indra), 
 whose victorious horses proceed to the dwelling of 
 the devout donor (of the libation). 
 
 11. Munificently minded, do thou, Avho art quick Varga ix. 
 of movement, come with shining and swift steeds to 
 
 the sacrifice, for verily there is gratification to tliee 
 thereby. 
 
 12. Most powerful Indra, protector of the vir- 
 tuous, secure us who praise thee in the possession 
 of riches, (grant) to the pious imperishable all-per- 
 vading sustenance. 
 
 13. I invoke thee when the sun is risen ; I invoke 
 (thee) at mid-day: being propitiated, come to us, 
 Indra, with thy gliding steeds. 
 
 14. Come quickly; hasten; be exhilarated by the 
 libation mixed with milk: extend the ancient sacri- 
 fice,f so that I may obtain (its reward). 
 
 15. "Wbether, Sakra, thou be afar off, or, slayer of 
 Vritra, nigh at hand, or whether thou be in the firma- 
 ment, thou art the guardian of the (sacrificial) food. J 
 
 16. j\laj our praises magnify Indra! May our VargaX. 
 
 * Sdynna takes it, " who is calUd tlic one absolute lord of 
 men by those who magnify him (with songs) and implore his 
 protection." 
 
 t Cf. Hang's Aitarcya Bn'ihni., vol. i., Introduction, p. 74. 
 
 + Or, " thou art the guardian (l)y drinking) of the ^o;/^«," 
 aiwaxya somalahahanaaya pdncva rnhahitd h/iavasi. 
 
 VOL. IV. T 
 
274 EIG-VEDA SANniTA. 
 
 effused libations gr:itify Indra! May the people 
 bearing oblations excite pleasure in IndraI* 
 
 17. The pious, desiring his protection, magnify 
 him by ample and pleasure-yielding (libations) : the 
 earth, (and other worlds, spread out) like the 
 branches of a tree, magnify Indra. 
 
 18. The gods propitiate the superintending! ado- 
 rable (Indra) at the Trikadruka rites. May our 
 praises magnify him who is ever the magnifier (of his 
 worshippers). 
 
 19. Thy worshipper is observant of his duty, inas- 
 much as he offers prayers in due season ; for thou 
 art he who is called pure, purifying, wonderful. 
 
 '20. The progeny of Rudra (the Maruts) is known 
 in ancient places, and to them the intelligent wor- 
 shippers offer adoration. 
 VargaXi. 21. If, (Indra), thou choosest my friendship, par- 
 
 take of this (sacrificial) food, by which we may pass 
 beyond (the reach of) all adversaries. 
 
 22. When, Indra, who delightest in praise, may 
 thy worshipper be entirely happy? When wilt thou 
 establish us in (the affluence of) cattle, of horses, of 
 dwellings ? 
 
 23. Or, when will thy renowned and vigorous 
 horses bring the chariot of thee, who art exempt 
 
 * Or, " have rejoiced in Indra" aramsishuh. 
 
 t Chetana, explained chetayitri, "causing to be wise."j 
 For the Trikadruhan, see vol. ii. p. 233 ; for the ahh'ii)lava,\ 
 cf. Haug't} Aitareya Bnihrn. vol. ii. p. 285. 
 
SIXTH ASnTAKA — FIRST ADUyXyA. 275 
 
 from decay, that cxliilarating (wealth) wliicli we 
 solicit?' 
 
 24. We solicit with ancient and gratifying (offer- 
 ings) hi Ml who is mighty and the invoked of many : 
 may he sit down on the pleasant sacred grass, and 
 accept the two-f)ld (offering of cakes and So?na 
 juice). 
 
 25. Praised of many, prosper (us) with the pro- 
 tections hymned by the Rishls, send down upon us 
 nutritious food. 
 
 26. Thundcrholt-bearing Indra, thou art the pro- VargaXii. 
 tcctor of him who thus eulogises thee : I seek througli 
 sacrifice for thy favour, which is to be gained by 
 
 praise. 
 
 27. Harnessing thy horses, Indra, laden with trea- 
 sure and sharing thine exhilaration, come hither to 
 drink of the Soma. 
 
 28. 3ray the sons of Rudra, who are thy followers, 
 approach and partake of the glory* (of the sacrifice) ; 
 
 ' We have only madintamom yam imnhe, it is not very clear 
 to what the epithet applies; the only substantive i-> ratham, 
 but tbc scholiast has madacdntam ticdm dlianmn, " Thee exhi- 
 larated, wealth," as \i Indra was understood, and was the wealth 
 that was solicited. [^Sdyana seems to take the verse, ** More- 
 over thy renowned and vif^orous (or desire-showering) horses 
 I)ring the chariot of thee who art exempt from decay, thee, the 
 greatly exhilarated, whom we ask (for wealth)," ntixnycna mn- 
 davantam yam twdvi dhanavi ydchdma/ie tasya ta ityanvayah.^ 
 
 * Sdyana cxj>lains sriyam by srayaivyani,&c. yajnam. 
 
 T 2 
 
276 KIG-VEDA SANHITA. 
 
 and may (other celestial) people associated with the 
 Maruts (partake of the sacriBcial) food. 
 
 29. May those who (are his attendants), victorious 
 (over enemies), he satisfied with the station (wliich 
 they occupy) in heaven, and may they be assembled 
 at the navel of the sacrifice, that I may thence 
 acquire (wealth). 
 
 30. When the ceremony is being prepared in the 
 hall of sacrifice, this (Indra), having inspected the 
 rite, regulates (the performance) in due succession 
 for a distant object.^ 
 
 Varga XIII ^i r^\^y chariot, Indra, is a showerer (of benefits),^ 
 
 showerers (of benefits) are thy horses : thou also, 
 Satakratu, art the showerer (of benefits), the invo- 
 cation (addressed to thee) is the sliowerer (of 
 (benefits), 
 
 32. The stone (that bruises the Soma) is the 
 showerer (of benefits), so is thine exhilaration and 
 this Soma juice that is effused: the sacrifice that 
 thou acceptest is the showerer (of benefiits), such also 
 is thine invocation. 
 
 33. The showerer (of the oblation) I invoke with 
 
 * For a future reward, but the phraseology is somewhat 
 obscure ; it runs literally, " this {Indra) for a long prospect, in 
 the east proceedino; sacrifice, measures, havinf^ considered in 
 succession the sacrifice," ayam dirghdtja chakshase prdchi 
 •prayati adhivare mimite yajnam dnushag vichakshya. 
 
 ^ In this and the two following stanzas we have the usual 
 reiteration of vrishd, — Vrishd yam Indra ie ratha uto te vrl- 
 shand hari, and so forth, explained, as usual, hdmdndm varshitd. 
 
SIXTH ASIITAKA-FIUST ADIIYAYA. 277 
 
 manifold and gratifying (praises) tliee, tlumdcrer, 
 tlie showerci* (of benefits) : inusnuicli as thou acknow- 
 ledgest the eulogy addressed to thee, thy invocation 
 is the showerer (of benefits). 
 
 S(!;kta II. (XIV.) 
 
 The deity is Indua ; the Ilishis are Gosii^ktin and Aswa- 
 8i!;ktin, of the family of Kanwa ; the metre is Gdyatri. 
 
 1. If, Indra, I were, as thou art, sole lord over VargaXiv. 
 wealth, then should ray eulogist be possessed of 
 cattle.* 
 
 2. Lord of might, I would give to that intelligent 
 worshipper that which I should wish to give,* if I 
 Avere the possessor of cattle.'^ 
 
 3. Thy praise, Indra, is a milch cow to the wor- 
 shipper offering the libations; it milks him in abun- 
 dance cattle and horses.^ 
 
 4. Neither god nor man, Indra, is the obstructor 
 of thy affluence, (of) the wealth which thou, when 
 praised, designest to bestow. 
 
 5. Sacrifice has magnified Indra, so that he has 
 supported the earth (with rain), making (the cloud) 
 quiescent in the firmament.* 
 
 > Sama Veda, I. 122 [I. 2. 1. 3. 8, and II. 9. 2. 9. 1]. 
 
 ^ Ibid. II. 1185 [II. 9. 2.9. 2]. 
 
 ' Ibid. II. 118G [II. 9. 2. 9. 3]. 
 
 * Chain ana opasain diciy— antarihahemeghamopammupctya 
 
 * Rather, " I would wish to give, I would present to that 
 intelligent worshipper," sihslieyavi asmai ditsryain munishuie. 
 
278 RlG-VEDA SANIIITA. 
 
 Vargaxv. 6. We solicit, Indra, the protection of thee, who 
 
 art ever being magnified, the conqueror of all the 
 riches (of the enemy). 
 
 7. In the exhilaration of the Soma, Indra has 
 traversed the radiant firmament that he might pierce 
 (the Asura) Vala.^ 
 
 8. He liberated the cows for the Angirasas, making 
 manifest those that had been hidden in the cave, 
 liurling Vala headlong down. 
 
 9. By Indra the constellations were made stable 
 and firm and stationary, so that they could not be 
 moved by any. 
 
 10. Thy praise, Indra, mounts aloft like the 
 exulting wave of the waters, thy exhilarations have 
 been manifested. 
 
 \argaxvi. ^i^ Thou, Indra, art to be magnified by praise, 
 thou art to be magnified by prayer; thou art the 
 benefactor of those who praise thee. 
 
 12. Let the long-maned liorses bring the wealth- 
 bestowing Indra to the sacrifice to drink the Soma 
 juice. 
 
 13. Thou hast struck otf, Indra, the head of Na- 
 Mucni with the foam of the waters,'^ when thou hadst 
 subdued all thine enemies. 
 
 saydnam hurvan, is Sdyana's explanation. Sama Vedal.121 
 [I. 2. 1.3. 7, and II. 8. 1.9. 1]. 
 
 • Sama Veda II. 990 [II. 8. 1. 9. 2]. [Sdi/mut explains the 
 latter clause, " from which (exhilaration) he pierced Vala."] 
 
 * This legend, as related in the Gadd section of the Sulya 
 
FIFTH ASUTAKA — FIRST ADIIYAYA. 279 
 
 14. Tliou liiist Imrlcd down, Lndra, the 7)a.s^//.v, 
 gliding upwards by tlicir devices and ascending to 
 heaven. 
 
 15. Thou, liNDiiA, the most excellent drinker of 
 the So7na* destroyest the adverse assembly that 
 offers no libations. 
 
 Sl^KTA III. (XV.) 
 
 Indra is the deity; the Ills/iis are the same as bet'ore j 
 the ineti-e is U.shnih. 
 
 1. Glorify him the invoked of many, the i)raiscd VargaXVii. 
 of many ; adore the powerful Indra with hymns ;^ 
 
 2. The vast strength of whom, powerful in both 
 (regions), has sustained the heaven and earth, and 
 by its vigour (upheld) the swift clouds^ and llowing 
 waters. 
 
 Parvan of the Mahdbhdrata (printed edition, vol. iii. p. 264,line3) 
 lias been previously referred to (vol. iii. p. 279, note). iSdi/anas 
 version of it slightly varies in the beginning, stating that 
 Indra, after defeating the Asuras, was unable to capture 
 Namuchi; on the contrary, he was taken by him. Namiichi, 
 however, liberated him ou the conditions which are enumerated 
 in the Bhdrata — that he would not kill him with any weapon, 
 ilry or wet, nor by day or night. In evasion of his oath, Indra 
 at twilight, or in a fog, deca])itatod Naimichi with the foam of 
 water. [It is also told in the Taittiri'ya Sanhit;i, I. 8. 7]. Sama 
 Veda I. 211 [I. 3. 1. 2. 8]. Yajur Veda 19. 71. 
 
 > Sama Veda I. 382 [I. 4. 2. 5. 2]. 
 
 ^ Girin ajrdn may mean also the quick mountains, i.e. before 
 their wings were clipped. 
 
 * Or it may mean " thou who on drinking the Soma be- 
 comest pre-eminent." VUliuchitn may mean " discordant," 
 parasparavirudhcna ndnd ijantrim. 
 
280 RIG-YEDA SANHITA. 
 
 3. Thou, the praised of many, reignest: thou, 
 single, hast shiin many enemies, in order to acquire 
 the spoils of victory and abundant food. 
 
 4. We celebrate, thunderer, thine exhilaration, 
 the showerer (of benefits), the overcomcr (of foes) in 
 battle, the maker of the Avorld, the glorious with thy 
 steeds •/ 
 
 5. Whereby thou hast made the planets manifest 
 to Ayu and to Manu, and rulest rejoicing over this 
 sacred rite.^ 
 
 Vargaxvin. g. The reciters of prayer celebrate that thine (ex- 
 hilaration) now as of old: do thou daily hold in sub- 
 jection the waters, the wives of the showerer. 
 
 7. Praise sharpens thy great energy, thy strength, 
 thy acts, and thy majestic thunderbolt.^ 
 
 8. The heaven invigorates thy manhood, Indra, 
 the earth (spreads) thy renown; the Avaters, the 
 mountains propitiate thee."^ 
 
 9. Vishnu, the mighty giver of dwellings, praises 
 thee, and Mitra and Varuna ; the company of the 
 Maruts imitates thee in exhilaration.^ 
 
 ' Sama Veda I. 383 [I. 4. 2. 5. 3 ; II. 2, 2. 18. 1]. [Loka- 
 hritnu would seem to mean, according to Sdyana, '' the ])ro- 
 vider of a place (for his worshipper "), sthdncn^ya kartdram ; 
 and harisriyam, '* him who is to be served by his steeds," 
 aswdbhydm, sevyam.^ 
 ' 2 Sama Veda II. 231 [II. 2. 2. 18. 2.] 
 
 ^ Ibid. II. 995 [II. 8. 1. 11. 1]. 
 
 ^ Jhid. II. 990 [II. 8.1.11. 2]. 
 
 'Ibid. 11.997 [II. 8. 1. 11.3]. 
 
SIXTH ASIITAKA — FIRST ADIIYAYA. 281 
 
 10. Thou, Indra, who art the showcrer, hast been 
 born the most bountiful of beings; thou associatcst 
 with thee all good oilspring.^ 
 
 11. (Indka), the praised of many, thou alone de- VargaXix. 
 stroyest many mighty foes: no other than Inura 
 achieves such great exploits. 
 
 12. When (in the combat), Indra, they invoke 
 thee in many ways witli praise for protection, tlien 
 do thou (so invoked) by our leaders overcome all 
 (our enemies). 
 
 13. All the forms (of Indra)* have sufficiently 
 entered into our own spacious abode: gratify Indra 
 the lord of vSaciii, (that he may give us) the spoil of 
 victory. 
 
 S6KTA IV. (XVI.) 
 
 The deity is Indra ; the Rishi is Arimhithi, of the Kanwa 
 family ; the metre is Gdyatri. 
 
 1. Glorify with hymns the adorable Indra, the sii- Vargaxx. 
 preme king of men, the leader (of rites), the over- 
 comer of enemies, the most munificent.'^ 
 
 2. In whom all praises, all kinds of sustenance 
 concentrate,! like the aggregation of tlie waters in 
 the ocean. 
 
 ' That is, thou givest oflspring, and all good things. 
 2 Sama Veda I. 141 [I. 2. 1. 5. 10]. 
 
 * That is, the various attrihutes celebrated in our praises. 
 t Literally, " in whom (as their object) all praises, and all 
 kinds of ollbrings cxuliingiy meet." 
 
282 RIG-VEDA saniiitX. 
 
 3. I worship Indra with pious praise, glorious 
 amongst the best (of beings), the achiever of great 
 deeds in war, mighty for the acquirement (of wealth), 
 
 4. Whose unbounded and profound exhihirations 
 are many, protective, and animating* in war. 
 
 5. (His worshippers) invoke him to take part (in 
 spoiling) the treasures deposited (with the foe) : they 
 conquer, of whom Indra is (the partisan). 
 
 6. They honour him with animating (hymns), men 
 (honour) him with sacred rites, for Indra is the 
 giver of wealth. 
 
 Varga XXI. 7. Indra is Brahma,^ Indra is the Rishi : Indra is 
 the much-invoked of many, mighty with mighty 
 deeds. 
 
 8. He is to be praised, he is to be invoked, he is 
 true, powerful, the doer of many deeds ; he, being 
 single, is the overcomer (of his foes). 
 
 9. Men who are cognisant (of sacred texts) magnify 
 Indra with pious precepts, with sacred songs, and 
 with prayers. "^ 
 
 ■" Indro hrahmd, parivridhah sarvebhyo 'dhikah, " the aug- 
 mented or vast, more or greater than all," is tlic explanation of 
 the commentator. [He explains rixhi as the beholder of all the 
 Ar'yaK, sarvasya Aryajutasya dra.shtd.] 
 
 2 2''a7n arhehhh tarn, sdmahhis tarn gdyatrais charshanayah 
 kskitayak. The two last equally imply men, but the scholias^t 
 
 * Sdyffim explains harshumantnh as " exulting in, i.e. eagtr 
 for, v/a.r"iharshayuhtdh saufjrdmotsuhdh. 
 
SIXTH ASIITAKA— FIKST^ADIIYAYA. 283 
 
 10. II im (they inagniiy) wlio l)riiigs before thuiu 
 tlie spoil, who gives lustre in combats, who overcomes 
 enemies in battle.* 
 
 11. May Indua, the fiilfillcr (of desires), the 
 invoked of many, bear us beyond (the reach of) all 
 our enemies, to wclfare,f as if by a ship (across the 
 sea). 
 
 12. Do thou, Indra, (endow) us with vigour, be- 
 stow upon us (wealth, enable us) to go (by the right 
 way), lead us to felicity. 
 
 S6kta V. (XVII.) 
 
 The deity and Rishi as before ; the metre of the fourteenth 
 verse is Brihati, of the fifteenth Satobrihati, of the rest 
 Gdi/airi. 
 
 1. Come: we express, Indra, for thee, the Soma Vargaxxii. 
 drink : drink it : sit down upon this my sacred 
 
 grass. ^ ^ 
 
 2. Let thy long-maned horses, Indra, that are 
 yoked by prayers, bring thee hither, and do thou 
 hear our prayers.'^ 
 
 understands the first to be an epithet of the second — the seers or 
 undcrstanders of Mantras, or texts, s-ucli as those lA' l\ie i/ajiish 
 (ar/(a), of the Suiiian (sdiiian),^^! metrical prayers notchaunled 
 (^G(iyatra). 
 
 • Sama Veda I. 191 [I. 2. 2. 5. 7; II. I. 1. 0. 1]. 
 
 ''Ibid. II. 17 [II. 1. 1.0.2]. 
 
 * Or, " by his weapon," liyndltcna. 
 
 t Sdi/u)ta explains sicasli as " happily," hhcntc/ni. 
 
284 RIG-VEDA SANniTA. 
 
 3. We Brahmans* offerers of Soma^ bearing the 
 effused juices, invoke with suitable (prayers) thee the 
 drinker of the Soma} 
 
 4. Come to us offering the libation, accept our 
 earnest praises ; drink, handsome-jawed, of the (sacri- 
 ficial) beverage. 
 
 5. I fill thy belly ^ (with the libation) : let it spread 
 throughout the limbs: take the honied Soma with 
 thy tongue. 
 
 Varga XXIII. 6. May the sweet-flavoured Soma be grateful 
 to thee, who art munificent; (may it be grateful) 
 to thy body, may it be exhilarating to thy heart. 
 
 7. May this Sojna, invested (with milk), approach 
 thee, observant Indra, like a bride^ (clad in white 
 apparel) . 
 
 1 Sama Veda II. 18 [II. 1. 1. 6. 3]. 
 
 ^ Kiikshynli., in the dual, for it is said that Indra has two 
 bellies, Indrasya hi dwe udare, according to another text, 
 fill both the bellies of the slayer of Vritra: or it may refer only 
 to the right and left sides, or the upper and lower portions of 
 the same belly, ijadvd eha:<ijaiva iidurasya savijadah>-]dnabhe- 
 detia urddku-ddhohluujena vd divitwam. [Cf. vol. ii. p. 232, v. 1 1 ; 
 vol. iii. p. 81, V. 12.] 
 
 ^ Janir iva, jdyd iva, literally, " like brides." Su/dair 
 vastraih samvritdh is the explanation of the comment. The 
 text has only samvritah, covered, or invested by, as an 
 epithet of Soma, payahprabhritibhih, by milk and other ingre- 
 dients. 
 
 * I.e. brahmdnahy explained in the commentaiy by bidk- 
 niandh. 
 
SIXTH ASIITAKA — FIRST ADIIYAYA. 285 
 
 8. TiOng-ncckod, large-Lcllicd, strong-armed Lndua, 
 in tlie exhilaration of the (sacrificial) food, destroys 
 his enemies. 
 
 9. IxDRA, who by thy strength art the lord over 
 all, come to us: slayer of Vrit^ra, subdue our foes. 
 
 10. Long be thy goad,* AvhercAvith thou bcstowest 
 uoalth upon the sacrificer offering libations. 
 
 11. This >S(^wm juice, purified (by filtering) through VargaXXiv. 
 the sacred grass,f is for thee, Lndra ; come to it ; 
 
 hasten; drink. ^ 
 
 12. Eenowned for radiance,^ renowned for ado- 
 ration, this libation is for thy gratification ; destroyer 
 of foes, thou art earnestly invoked. 
 
 13. (Indra), Avho wast the offspring of Rring- 
 AViiiSH,^ of whom the kundajmi/t/a rite was the pro- 
 
 ' Sama Yeda I. 159 [I. 2. 2. 2. 5 ; II. 1. 2. 5. 1]. 
 
 ^ Sdchigo is not very satisfactorily explained : salttd (jdco 
 yasya, " he whose cattle are strong." Sdchayah may also mean, 
 according to Sdyanti, vyahtdh, " manifest," or prahhydtdh, 
 " fiimons;" and gdvah may mean rasmnyah rays, i.e. " of re- 
 nowned or manifest brilliance." So the next epitliet, sdcliipa- 
 jana, is explained prahhydta-pi'/jana, " of renowned adoration," 
 or "whose hymns are renowned." Sama Veda II. 7G [II. 
 1. 2. 5. 2]. 
 
 ^ Yas te Sringavrisho napdt pranapdt liundapdyyak would 
 
 * Or rather " crook ;" anhusa is explained by Sdyatia as an 
 instrument for drawing towards us things out of reach. 
 
 t Or rather " purified (by being filtered through the cloth 
 called dampavitra) over the sacred grass (strewed on ilie 
 vediy 
 
286 RIG-VEDA SANIIITA. 
 
 tector, (the sages) have fixed (of old) their minds 
 upon this ceremony. 
 
 14. Lord of dwellings, may the (roof) pillar be 
 strong ; may there be vigour of body for the offerers 
 of the libation ; may Indra, the drinker (of the 
 Soma), the destroyer of the numerous cities (of the 
 Asnras), ever be the friend of the Munis} 
 
 15. With head uplifted like a serpent,^ adorable, 
 the recoverer of the cattle, Indra single is superior to 
 
 be more naturally rendered, he who was, Sringavrisha, thy 
 grandson, thy great-grandson, A'MHr/a/jt^?/?/^; but Sdyana quotes 
 a legend which describes Indra as taking upon himself the 
 character of the son of a Ttiahi named Sringavrish (or Sringo- 
 vrishan), which is therefore here in the genitive case ; napdt, he 
 says, means apaipa, offspring generally, and is therefore not in- 
 compatible with pufra, " son." SriMgavrish may also mean the 
 sun, i.e. sringair varshati, "he rains with rays;" and na-pdt 
 may have its etymological sense, not causing to fall, na pdtayitd, 
 i.e. he who was the establisher of the sun in heaven, Indra. 
 Again, Kundapdyya, upon the authority of Pdnini, 3. 1. 130, 
 means a particular ceremony, in which the Soma is drunk from 
 a vessel called K/inda, and tliis is said to be te praijapdt, tava 
 rakshitd, " the pi-otector of thee, Indra.'^ The construction is 
 loose, and the explanation not very satisfactory. Sama Veda 
 IT. 77 [II. 1. 2. 5. 3]. 
 
 1 Saraa Veda I. 275 [I. 3. 2. 4. 3]. 
 
 ^ Priddkusdnu, is explained priddkuk sarpah, a serpent ; 
 xa iva adnuh samuchchhritah tadvad nnnatn sh-a>ihah, having 
 the head lifted up in like manner. [Sdyana gives a second 
 meaning of sd mi., as samhhojaniya, to be served or propitiated 
 as a snake is, with many gems, mantras, medicaments, &c. ; .^a 
 yathd bahuhhir manimantraiisfiadhddibhis samsevyo ndlpair 
 evam Indro 'pi hahubhts stotrddibhir yatnais sevyah.] 
 
SIXTH ASIITAKA — FIRST ADIIYXyA. 287 
 
 multituiles: (tlie worshipper) brings Indua to drink 
 the Soma hy a rapid seizure,* like a loaded horse (l>y 
 a halter). 
 
 SiJkta VI. (XVIII.) 
 
 The deities of the eirjhtli stanza nre tlie Aswins, of tlio ninth 
 Agni, Si^nvA, and Vayu, of the rest the Adityas; the 
 Rhhi is as before: the metre is Ushnih. 
 
 1. Let a mortal now earnestly solicit at the wor- Vargaxxv. 
 ship of these Adityas unprecedented riches. 
 
 2. The paths of these Adityas are unobstructed 
 and unopposed; may they yield us security and aug- 
 ment our happiness. 
 
 3. May Savitri, Biiaga, Varuna, ]\riTRA, and 
 Aryaman bestow upon us that ample felicity which 
 we solicit. 
 
 4. Divine Aditi, bringer of safety,f beloved of 
 many, come propitiously with the wise and happy 
 divinities. 
 
 5. These sons of Aditi know how to drive away 
 (our) enemies ; and, doers of great deeds and donors - 
 of security, (they know how to extricate us) from sin. 
 
 6. jNIay Aditi protect our cattle by day, and, free ^"e* xxvi. 
 from duplicity,^ (guard them) by night ; may Aditi, 
 
 by her constant favour, preserve us from sin. 
 
 ' Adwaydh is explained as Kapatarahiid. [Cf. v. 14.] 
 
 * Sdynna explains grihlid as "means of seizing," i.e. a 
 praise. 
 
 t Rather, " whose fostering care is imimpeded." 
 
288 RIG-VEDA SANHITA. 
 
 7. May the monitress Aditi come to us for our 
 protection Ly day : may she grant us tranquil felicity, 
 and drive away (our) enemies.^ 
 
 8. May the two divine physicians, the AswiNS, 
 grant us health : may they drive away from hence 
 iniquity : (may they drive) aAvay our foes. 
 
 9. May Agni with his fires grant us happiness : 
 may the sun beam upon us felicity : may the unof- 
 fending wind blow us happiness : (may they all drive) 
 away our foes. 
 
 10. Adityas, remove (from us) disease, enemies, 
 malignity ; keep us afar from sin.^ 
 
 ^"^^i 11- Keep afar from us, Adityas, malignity, ill-Avill ; 
 
 do you who are all-wise keep afar those who hate 
 us. 
 
 12. Grant freely to us, generous Adityas, that 
 happiness which liberates even the offending (wor- 
 shipper) from sin. 
 
 13. May that man who, from his diabolical nature, 
 seeks to do us evil — may he, injuring himself by his 
 own devices, incur that evil. 
 
 14. May iniquity pervade that calumniating and 
 hostile mortal who wishes to do us harm, and is 
 treacherous towards us.^ 
 
 1 Sama Veda I. 102 [I. 2. 1. 1. 6]. 
 
 ^ Ibid. I. 397 [1.5. 1.1. 7]. 
 
 ^ Dicayu, double — he who professes kindness to our face and 
 maligns us behind our back j pratyahshakrito hitam vadati 
 parokshakritas tu ah it am. 
 
SIXTH AS1ITAKA-— FIRST ADIIYAYA. 289 
 
 15. Deities, you are (propitious) to sincere (wor- 
 shippers), you know, Vasus, the hearts of men, and 
 distinguish between tlie single and double minded. 
 
 16. We solicit the happiness of the mountains and .y^'■C'■^ 
 
 XXVlll. 
 
 of the waters ; Heaven and Eai-th, remove sin far 
 from us. 
 
 17. Convey us, Vasus, in your vessel, with auspi- 
 cious felicity, beyond all calamities. 
 
 18. Radiant Adityas, grant to our sons and grand- 
 sons to enjoy long life.' 
 
 19. The duly-presented sacrifice is ready for you, 
 Adity'AS ; grant us, therefore, happiness : may we 
 ever abide in near relationship with you. 
 
 20. We solicit of the divine protector of the 
 Maruts, of the Asavins, of Mitka, and of Varuna, a 
 spacious dwelling for our welfare. 
 
 21. MiTRA, Aryaman, Varuna, and Maruts, grant 
 us a secure, excellent, and well-peopled dwelling, a 
 threefold shelter.^ 
 
 22. Since, Adityas, we mortals are of kin to death, 
 ilo you benevolently (exert yourselves to) prolong 
 our lives. 
 
 ' Sama Veda I. 395 [I. 5. 1. 1. 5]. 
 
 "^ Trivaruthavi, ii guard ajjainst lieat, cold, and wet ; or it 
 may mean, accordin<^ to tlie sclioliast, tribhuviihnm, " tlircc- 
 jtoried." Sdi/nna, therefore, did not helieve that tlie Hindus 
 tl' the Voidih period lived in hovels. 
 
 VC.L. I\. U 
 
290 lUG-VEDA SANHITA. 
 
 Sli-KTA VII. (XIX.) 
 
 The deity is Agnt, except in the thirty-fourth and thirty-fiftli 
 verses, in which it is the Adityas, and the thirty-sixth and 
 thirty-seventh, in which it is the liberaHty of Itaja Thasa- 
 DASYU ; the Rishi is Sohharl. The metre varies : that of 
 the twenty- seventh vei'se is Virdj of two lines, of the 
 thirty-fourth Ushnih, of the thirty-fifih Satohrihati, of the 
 thirty-sixth Kahuhh, of the thirty-seventh Panhfi; of the 
 rest the metre of the odd verses is Kakuhh, of the even 
 Satobrihati. 
 
 Vargaxxix. 1. GloHfy (Agni), the leader of all (sacred rites) : 
 the priests approach the divine lord, (and through 
 him) convey the oblation to the gods.^ 
 
 2. Praise, pious Sobiiari, at the sacrifice this 
 ancient Agni, who is the giver of opulence, the won- 
 derfully luminous, the regulator of this rite, at Avhich 
 the Soma is presented.* 
 
 3. We adore thee, the most adorable deity, the 
 invoker of the gods, the immortal, the perfecter of this 
 sacrifice f 
 
 4. Agni, the great grandson of (sacrificial) food, 
 the possessor of opulence, the illumer, the shedder of 
 excellent light : may he obtain for us by sacrifice the 
 
 1 Sama Veda I. 109 [I. 2. 1. 2. 3; II. 8. 2. 11. 1]. 
 
 2 Ibid. I. 312. II. 763 [I. 2. 1. 2. G; II. 6. 2. 13. 1]. [Smjana 
 ex])lains it " we adore thee, the most adorable, the deity among 
 deities, the invoker," &c.] 
 
 * Sama Veda II. 8. 2. 11.2. 
 
SIXTH ASIITAKA— FIRST ADIIYAYA. 291 
 
 liappincss iu heaven (that is the gift) of Mitra, of 
 Varuna, of the waters.' 
 
 5. The man who has presented (worsliip) to Agni 
 with fuel, with ])urnt oflerings, with the Fet?a,^ witli 
 ( sacrificial) food, and is diligent in pious rites ; 
 
 6. Of him assuredly the rapid horses rush (on the Vargaxxx. 
 foe) : his is most brilliant glory: him no evil, whether 
 
 the work of gods or of men, ever assails. 
 
 7. Son of strength, lord of (sacrificial) food, may 
 we he favoured with thy various fires; do thou, 
 (Agni), endowed with energy,* be well disposed to- 
 wards us ! 
 
 8. Agni, when honoured like a guest, is gracious 
 to his praisers ; he is to be recognised as a chariot 
 (bringing the fruit of the worship) : in thee verily 
 the virtuous are confiding ;f thou art the Raja of 
 riches. 
 
 9. Agni, may he who is the offerer of sacrifice 
 
 ' Sama Veda II. 764 [II. G. 2. 13. 2]. But it reads a])um 
 napdtam, instead of urjo napdtam, as in our text — from burnt- 
 offerings the rains are generated ; from them, timber j ft-om 
 timber, lire. 
 
 2 Soyana explains vedena by vedddhyayayiena, " by stu- 
 dying the Veda" Professor Miiller, liowever, says that it 
 means " a bundle of fjrass." See Ancient Sanskrit Literature, 
 p. 28, note, and p. 205. 
 
 * S'lyana explains sumra by " thou who art worshipped by 
 noble heroes." 
 
 t Or, perhaps, " in thee also are excellent protections," twe 
 kj<hemdso apt sa?iti sddliavah. 
 
 u 2 
 
292 RIG-YEDA SANIIItA. 
 
 obtain his reward:^ he, auspicious Agni, is, worthy of 
 commendation : may he by his pious rites become 
 the giver of Avealth.* 
 
 10. He over whose sacrifice thou presidest prospers, 
 having his dwelling filled with male offspring : he is 
 the eiTecter of his purposes through his horses, tlirough 
 his wise (counsellors), his valiant adherents. 
 Vargaxxxi, n ^go is lie) iu whosc dwelling the all-desired 
 and embodied Agni receives praise and food, and 
 conveys oblations to the all-pervading deities. 
 
 12. Son of strength, giver of dwellings, place the 
 prayer of the devout intelligent worshipper, who is 
 most prompt in offerings, below the gods and above 
 mortals.^ 
 
 13. He who propitiates the powerful and quicl^- 
 radiating Agni with offerings of oblations, with 
 reverential adorations, and with praise, (is pros- 
 perous). 
 
 14. The mortal who propitiates Aditi f with his 
 
 ^ This \9 Say ana's explanation of die indeclinable word addhd: 
 so addhd, satyaphalah sa hhavatu. [Sdijana takes the second 
 clause also as optative, "■ may he indeed be worthy of praise."] 
 
 2 " Spread it throughout the sky " is the scholiast's explana- 
 tion of avo-devam ufari-martyam, sarvam nahhah-prademm 
 vyd'paya. 
 
 * This is in the original the same word (saniid) as that ren- 
 dered " effecter of his purposes," in the next verse. 
 
 t Sdyana takes Aditim. as an epithet of Agni, i.e. ahhanda- 
 niyavi, "the insuperable." His many forms are the ydrlia- 
 potya, &c. 
 
 • 
 
SIXTH ASHTAKA — FIRST ADIIYaVA. 2i)3 
 
 (AgnTs) many forms by Itlaziiig 1"ui'i, prospering 
 througli liis pious rites, shall surpass all mcu in 
 renown as (if ho had crossed over) the waters. 
 
 15. Bestow upon us, Agni, that power which may 
 overcome any cannibal (entering) into our abode, the 
 wrath of any malignant (being). 
 
 IG. Protected by Indra, well knowing the path var-a 
 that through thy power, (AcNi,) we sliould follow, 
 we adore that (radiance) of thine, by which Va- 
 
 RUNA, MlTRA, ArYAMAN, the NASATYAS, and BlIAGA 
 
 shine. 
 
 1 7. Those verily, Agni, are of approved piety who 
 as thy worshippers, sagacious deity, have established 
 thee as the contemplator of men, the performer of 
 good works. 
 
 18. Auspicious (Agni), they have set up the altar, 
 have presented oblations, have expressed the libation 
 on a (fortunate) day; they have won by their efforts 
 infinite Avealth who have placed their affection upon 
 thee. 
 
 19. May Agni, to whom burnt-offerings have been 
 nuide, be i)ropitious to us: auspicious (Agni), may 
 thy gifts be blessings, may the sacrifice (we offer) be 
 beneficial, may our praises yield us happiness.^ 
 
 20. Give us that resolute mind in conllict by 
 which thou conquerest in combats; humble the many 
 
 ' Saiiuv Vcdii 1. HI. 11. 'Mi) [1.-2. 1. "J. o, 11.7. •.>. Id. 1 |. 
 Yajur Vcila 10. 38. 
 
294 RIG-VEDA SANUITA. 
 
 firm (resolves) of our foes : may we propitiate thee 
 by our sacrifices.^ 
 xxxiii ^^" ^ worship Agni, who has been established by 
 
 J\Ianu with praise, whom the gods have appointed 
 their royal messenger, who is the most adorable, the 
 bearer of oblations. 
 
 22. Offer (sacrificial) food to that bright-shining, 
 ever-youthful, royal Agni, who, (when gratified) by 
 sincere praises, and worshipped with oblations, 
 bestows excellent male offspring. 
 
 23. "When Agni, worshipped with oblations, sends 
 his voice upwards and downwards, as the sun dis- 
 perses his rays, (we praise him). 
 
 24. The divine (Agni), established by Manu, the 
 offerer of the sacrifice, the invoker (of the gods), the 
 divine, the immortal, who conveys the oblations in 
 his fragrant mouth, bestows (upon his adorers) de- 
 sirable (riches). 
 
 25. Agni, son of strength, shining with friendly 
 radiance, and worshipped with oblations, may I, who, 
 although mortal, am as thou art, become immortal.^ 
 
 ^ Vritraturye, " in conflict ;" Sdyana says, mngrdme. Ma- 
 Mdhara, Yajur Veda 15. 39, explains h pdpandmi/a, "for the 
 extirpation of sin." As for ava sthird tanuhi, Makidhara takes 
 greater license, and renders the phrase, " make the strong bows 
 without bowstrings," sthirdni dhanunshi jydrahitdni kuru. 
 
 ^ Agreeably to the text, ye yathd yathopdmte te tad eva 
 hhavanti, "as men worship, such they become." [Or, perhaps, 
 the latter part should be, " May I, although a mortal, become 
 as thou, immortal."] 
 
SIXTH ASHTAKA— FIUST ADllYAYA. 205 
 
 26. ^liiy I not bo accused, Vasu, of calumniating xxxiv. 
 thee, nor, gracious (AoNi), of sinfulness (against 
 thee);* let not (the priest) tlic reciter of my 
 praises be dull of intellect or ill disposed ; (may he 
 
 not err), Agni, tlirough wickedness. 
 
 27. Cherished by us as a son by a father, let him 
 (Agni) in our dwelling convey promptly our oblation 
 to the gods. 
 
 28. Agni, granter of dwellings, may I, who am 
 mortal, ever enjoy pleasure through thy proximate 
 protections. 
 
 29. May I propitiate thee, Agni, by worshipping 
 thee, by the gifts presented to thee, by thy praises : 
 verily, Vasu, they have called thee the benevolent- 
 minded :f delight, Agni, to give me wealth. 
 
 30. lie, Agni, whose friendship thou acceptest, 
 prospers through thy favours, granting male progeny 
 and ample food.^ 
 
 31. Sprinkled, (Agxi, with the libation), the Varpaxxxv. 
 dripping (juices), car-borne, agreeable, offered in due 
 
 season, resplendent, have been presented to thee: 
 thou art the beloved of the mighty dawns ; thou 
 reignest over the things of night.'^ 
 
 » Sama Veda I. 108. II. 1172 [I. 2. 1. 2. 2; II. I). 2. 2. 1]. 
 2 Ibid. II. 1173 [II. 9. 2. 2. 2]. [Sdi/ana explains r^>t.v/, 
 " thou shinest amidst," or " tliou illuminest."] 
 
 • Rather, " Let me not abuse thee by caltimnv or wicked- 
 ness," 7ia tied rdsiydbhisnstayc na pdpatwdi/a. 
 
 t Sdyana explains it, " ihcy (the pious sages) call thee my 
 
296 RlG-VEDA SANHITA. 
 
 32. We, the Sobuaris, have come to the thousand- 
 rayed, the sincerely worshipped, the universal sove- 
 reign, the ally of Trasadasyu, for his protection. 
 
 33. Agni, on whom thy other fires are dependent, 
 like branches (on the stem of the tree), may I among 
 men, magnifying thy powers, become possessed, like 
 (other) votaries, of (abundant) food. 
 
 34. Benevolent and (generous Adityas, amidst all 
 the offerers of oblations, the man whom you conduct 
 to the limit (of his undertakings obtains his re- 
 ward).^ 
 
 35. Royal (Adityas), overcomers of (hostile) men, 
 (ye subdue) any one harassing those (who are engaged 
 in sacred rites) : and may we, Varuna, Mitra, and 
 Aryaman, be the conveyers of the sacrifice (addressed) * 
 to you. 
 
 36. The magnificent lord, the protector of the vir- 
 tuous, Trasadasyu, the son of Purukutsa, has given 
 me five hundred brides. 
 
 37. The afiluent Syava, the lord of kine, has given 
 to me upon the banks of the Suvastu a present of 
 seventy-three (cows).'^ 
 
 ' The text has only yam nayatha pdram, " whom you lead to 
 the opposite bank." The scholiast su])plies the rest. 
 
 '^ The printed edition has no comment upon this stanza. The 
 MSS. are imperfect, especially as regards the first half line, uta 
 me prayiyor vayiyoh. [Durtja, in his comment on the Nirukta, 
 
 protector," mama stotur rakshaham tudni cva brahmacddinak 
 kathayavti. 
 
SIXTH ASIITAKA — FIRST ADIIYAYA. 297 
 
 Si:^KTA viiT. (XX.) 
 
 The deities are the Maruts; the Ilijiki \a Sobmahi ; the odd 
 verses are in the Kahubh metre, the even in the Satobrikali. 
 
 1. Far-travelling (winds), alike wrathful, come ,V:iri:,i 
 hither, harm us not: benders of the solid (mountains), 
 withdraw not from us. 
 
 2. Mighty sons of Kudra, Maruts, come with 
 brilliant, strong-Avheeled (chariots) : desired of many, 
 well disposed to Sobhari, come to-day to our sacrifice 
 with (abundant) food. 
 
 3. We know tlie great strength of the active sons 
 of RuDRA, the Maruts, the shedders of the diffusive 
 rain.^ 
 
 4. They fall upon the islands : the firm-set (trees) 
 are with difficulty sustained ; they agitate both 
 heaven and earth ; they urge on the waters : bright- 
 wcaponed, far-shining, whatever (you approach) you 
 cause to tremble.* 
 
 explains the verse as follows, "Moreover, on the banks of tlie 
 Suvdstu (he has given) to me (|)lciity) of beasts of burden and 
 garments ; he, the affluent leader and lord of thrice seventy 
 noble dark-coloured (cows has given them to mc)." Heexphdns 
 prayiyu by dhauam astcddi ; vayiyu by vastrddi ; bhuvadoa.siih 
 by bhdvayitd vcisiindm praxastah ; and sydvah by xydmavarnd- 
 ndniy soil, gavdm.] 
 
 ' Vishnor eshimja miUuislidm is explained vydptasya csltaiii- 
 yasya vrisktyudahasya sehtrindm. 
 
 * Sdyana seems to explain this verse, " The islands fall 
 
298 
 
 RIG-VEDA SANOITA. 
 
 Varga 
 XXXVII. 
 
 Vargja 
 XXXV III. 
 
 5. At your coming the unprecipitated moun- 
 tains and trees resound ; the earth shakes at your 
 passage. 
 
 6. (Alarmed) at your violence, Maeuts, the heaven 
 seeks to rise higher, abandoning the firmament, where 
 (you) the strong-armed leaders (of rites) display the 
 ornaments of (your) persons. 
 
 7. The radiant, strong, rain-shedding, undisguised 
 leaders of rites display their great glory when ac- 
 cepting the (sacrificial) food. 
 
 8. The voice* (of the Maruts) blends with the 
 songs of the Sobharis in the receptacle of their 
 golden chariot: may the mighty well-born Maruts, 
 the offspring of the (brindled) cow, (be gracious) to 
 us in regard of food, enjoyment, and kindness. 
 
 9. Sprinklers of the libation, present the offerings 
 to the rain-bestowing swift-passing company of the 
 Maruts. 
 
 10. Maruts, leaders (of rites), come like swift- 
 Hying birds in your rain-shedding, strong-horsed 
 chariot, whose wheels bestow showers, to partake of 
 our oblations. 
 
 11. Their decoration is the same; gold (necklaces) 
 shine (on their breasts), lances gleam upon their 
 shoulders. 
 
 asunder, the firmest (trees) experience distress ; they (the winds) 
 distress heaven and earth ; the waters hurry onward, O bright- 
 weaponed, self-shining ones, when you agitate them." 
 * Sdyuna exphiins vdna as " the lute," cind. 
 
. SIXTH ASIITAKA — FIRST ADIIYAyA. 299 
 
 12. Fierce, vigorous, strong-armed, tliey need not 
 exert (the energy of their) persons :* hows and arrows 
 are ready in your chariots; the glory (of conquest) 
 over (hostile) armies is yours. 
 
 13. One illustrious name is given to them all, as 
 widely diffused as water for the gratification (of their 
 worshippers), like invigorating paternal food.^ 
 
 14. Praise them, praise the Maruts, for we arc 
 (dependent) upon those agitators (of all things) as a 
 menial is upon his lords ; therefore are their dona- 
 tions (characterised) by munificence ; such are their 
 (gifts). 
 
 15. Fortunate was he, Maruts, who, in former 
 days, was secure in your protections, as is he who 
 now enjoys them. 
 
 16. The sacrificer, to partake of whose oblations varpa 
 you approach, leaders of rites, enjoys, agitators of all 
 things, the felicity you bestow, together with abun- 
 dant viands and the gift of strength. 
 
 17. May this (our praise) take effect, so that the 
 ever-youthful sons of Rudra, creators of the cloud, 
 (coming) from heaven, may be pleased with us. 
 
 ' Vayo na pitryavi sahnh. The latter is explained prasa/uina- 
 silcnn, but the exact jjiirport is not very obvious ; a|)i)arently, it 
 is intended to say that the woi-sliipper may rely upon it. 
 
 * Or rather, " they need not exert iheuiseivcs to delend their 
 persons," nakishtanushu i/etin: 
 
300 RIG-VEDA SANHITA. 
 
 18. Youthful (Maruts), approfiching us with bene- 
 volent hearts, grant prosperity to those liberal men 
 who worship you, who zealously propitiate you, the 
 showerers of rain, with oblations. 
 
 19. Praise, Sobhari, (and attract hither) by a new 
 song the youthful purifying showerers, as (a plough- 
 man) repeatedly drags his oxen.* 
 
 20. Propitiate with praise the Maruts, the senders 
 of rain, the givers of pleasure, the liberal bestowers 
 of food; f who are ever victorious in combats, and 
 like a boxer who has been challenged over his chal- 
 leno;ers. 
 
 VargaXL. 21. Maruts, who are of like wrath, offspring of the 
 
 maternal cow (Pristii), related by a common origin, 
 they severally spread through the quarters of the 
 horizon.^ 
 
 22. Maruts, dancing (through the air), decorated 
 with golden breast-plates, the mortal (who worships 
 you) attains your brotherhood ; speak favourably to 
 us, for your affinity is ever (made known) at the 
 regulated (sacrifice). 
 
 ' Sama Veda I. 404 [1. 5. 1. 2. 6]. [Or rather, " O Maruts, 
 alike in energy, your kindred, the cows, severally lick up the 
 quarters of the horizon." Benley understands hy ydvah the 
 sun's rays.] 
 
 * Sdyana says, " as a ploughman repeatedly drawing the 
 furrows (praises or addresses) of his oxen." 
 
 t Or, " the moi^t illustrious," sinravastamdn. — Sdi/aim 
 explains the latter clause, " who are ever victorious in combats 
 and over challengers, like a challcntic-worthy boxer." 
 
SIXTH ASHTAKA — FIRST ADIIYAyA. 301 
 
 28. Generous friends, Maruts, swilt gliding 
 (throiigli tlio jiir), bring to us (the boon) of tlie 
 nicdicanients that belong to your conipuny. 
 
 24. With those auspicious protections with which 
 you have guarded the ocean, with which you have 
 destroyed (your enemies), with Avhich you provided 
 the well (for Gotama), do you, who are the sources of 
 happiness, the unconquerable by your adversaries,* 
 bestow happiness upon us. 
 
 2.5. Whatever medicament there may be in the 
 SIndhu, in the Asiknt, in the oceans, in the moun- 
 tains, Maruts, who are gratified by sacrifice, — 
 
 26. Do you, beholding every sort, collect them 
 lor (the good of) our bodies, and instruct us in their 
 (uses): let the cHre of sickness (be tlie portion), 
 Waruts, of him amongst us who for his wickedness 
 is sick; re-establish his enfeebled (frame).* 
 
 ' The Suktas of this Adltydya are, for the most part, simple. 
 This last has exceptions. 
 
 * Sai/nnncyi\>]a\nfi nsnchadtvisha/i us satrurahUdh, "destitute 
 of enemies." — For (Joiaiuu, sec vol. i. j). 2*21. 
 
APPENDIX. 
 
 [When Dr. Ballantyne Avas printing the sheet con- 
 taining pp. 145 — 160, Dr. Goklstlicker, at his re- 
 quest, prepared some notes which were to have been 
 printed with it. Dr. Ballantyne, however, ultimately 
 determined to reserve all editorial comments until 
 the close of the volume, and these notes were accord- 
 ingly left for the Appendix; but in the subsequent 
 sheets, printed under the present Editor's superin- 
 tendence, a different plan has been pursued. The 
 following notes are therefore to be considered as 
 omitted in their proper places, where they should 
 have been printed at the foot of the page.] 
 
 Page 145, line 19. " The banner of the sun." The text has 
 ketu, which Say ana renders '' the sun," lit. " he who manifests 
 all :" hetuh, sarvasya prajndpakah suryah. 
 
 /i'ic?. line 20. Sriye ; perhaps, "for the sake of glory." 
 Sdyana: sriye sobhdyai. 
 
 Page 146, line 18. Sdyana explains v. 7, " This (Soma) 
 here, given by us, has been placed, Mddhivis., before you, in the 
 room oi {i.e., as it were) a treasure, like (an envoy) who pre- 
 cedes (his master), for the sake of acquiring the friendship (of 
 his host)." 
 
 Ibid, line 27. Sdyana understands " harnessed by the gods " 
 as implying " harnessed by you, the divine beings ;" and ye vdin 
 dhurshu taranajjo vahanti, rendered by Professor Wilson 
 
APPENDIX. 303 
 
 " who bear you lajtidly, carooriiit:: in the oar," lie renders lite- 
 rally " who bear you (juiekly on tlio jtolos of the car," ye 'sivu 
 vdmdhurshu rathasya taranayas idrahdh sujlirafjantdro vahanti 
 yuvdm. 
 
 Page 148, line 11. Snyuna seems to unilerstand this ol)scurc 
 verse somewhat differently: " C/iyavdim, praisinjr you, Asivhis, 
 and offering oblations (to you), came back (to recover his body, 
 i.e. his youth), which you bestowed on him, that it might 
 escape from hence {i.e. from death) :" fyai tat, pratitynm prn- 
 t'njamannm tasya rupasya pratyopti/ni, hhnt, ahltut; hint, tad 
 iti; yad varpo rx'ipani, ita-uti, itogamandhhyam mrityoh 
 sakd.jdd italiprdpti mipani adhi dhatthnh, adhyadhattam. 
 
 Page 141), line 19. Manasd yuhtah ; according to Sdyana^ 
 "joined with our praise :" aninatxtutjid yuJdah. 
 
 Pai^G 153, last line. Add to note,^ "and see above, p. 148, 
 line 9." 
 
 Page 153, note ^. The reading in the commentary, yns 
 cha ratho vdm, &c., seems doubtful ; it should probably be 
 yach cha ratho vdm, " for your chariot approaches (tlie world) 
 in every shape." Compare note infra on p. 158, 1. 20. 
 
 Page 156, line 12. " These pious praises," literally, according 
 to Sdyana, "these heaven-seeking people, i.e. these priests:" 
 inid divishtayah, divam ichcJihantyah prajdh, riticijo 'jn. 
 
 Page 157, note ^. Compare p. 1G3, note ' and note *. 
 
 Page 158, line 15. " The waster away of life," Jarayanii. 
 Sdyana understands jjrdiiijdtdni, " because the Dawn, by her 
 daily recurrence, makes people older :" ushdh hhalu punah 
 piuiar dvartamdnd prdnindm dyuh kshapayati. 
 
 Ihid. line 20. Viswapisd rathcun. Sdyana explains vi.vcapisd 
 as bahurt'ipcna, i.e. "with her chariot, which assumes all (i.e. 
 many) shapes." Compare note above, on j). 153. 
 
 Page 159, line 16. " She comes to the west," pratlchi ; but 
 Sdyana seems to take this word in its etymological sense : pra- 
 tlchi, pratyaganchand, asmadahhimiihh/, i.e. "she comes to- 
 wards, .soil., us." 
 
 Page 100, line 5. As the three last words are not supplied 
 by Sdyana, the latter may have meant " . . . . but, unoHending, 
 proceeded by means of the light of the Dawns," i.e. they 
 
304 APPENDIX. 
 
 proceeded on their way in consequence of the assistance M'hicli 
 successive Dawns had afforded them in the recovery of their 
 stolen cattle. 
 
 Ibid, line 8. " The conductress of the cattle," fjnvdni netri. 
 These words may also mean " the conductress of sunbeams/' or 
 "the conductress of articulate sounds." Compare p. 161. 
 note '. 
 
 Ibid, line 11. " The object." The text has netri, which, as 
 in the preceding verse, may here also mean "the conductress/' 
 i. e. " who calls forth the praises." 
 
INDEX OF TITR SUKTAS. 
 
 FIFTH ASllTAKA. 
 
 MAXUALA VI. (CoNTiNUKD.; 
 
 ADHYAYA 1. 
 
 ANUVAKA VT. 
 
 PAGE SUKTA. 
 
 DEITY. 
 
 Risiir. 
 
 1 
 
 I. (LXir.) 
 
 ASWINS, 
 
 BlIARAnWAJA 
 
 3 
 
 IT. (LXIII.) 
 
 The same, 
 
 The same. 
 
 f) 
 
 III. (LXIV.) 
 
 USH.VS, 
 
 The sjime. 
 
 7 
 
 IV. (LXV.) 
 
 The same, 
 
 The same. 
 
 8 
 
 V. (LXVI.) 
 
 M.\RUTR, 
 
 The same. 
 
 11 
 
 VI. (LXVI I.) 
 
 MiTRA, Varuna, 
 
 The same. 
 
 U 
 
 VII. (LXVIII.) 
 
 IXDRA, VaRUNA, 
 
 The same. 
 
 IG 
 
 VIII. (LXIX.) 
 
 Indra, Vishku, 
 
 The same. 
 
 18 
 
 IX. (LXX.) 
 
 Heaven, Earth, 
 
 The same. 
 
 19 
 
 X. (LXXT.) 
 
 Savitri, 
 
 Tlie same. 
 
 20 
 
 XI. (LXXII.) 
 
 Indra, Soma, 
 
 The same. 
 
 21 
 
 XII. (LXXIII.) 
 
 P.RIHASPATI, 
 
 The same. 
 
 <»9 
 
 xm. (Lxxiv.) 
 
 Soma, Rudra, 
 
 The same. 
 
 23 
 
 XIV. (LXXV.) 
 
 Wkapons, itc. 
 
 Payu. 
 
 MAXDAL.V VII. 
 
 
 AXrVAKA I. 
 
 
 28 I. (1.) 
 
 AcNI, 
 
 ADilYAVA 11. 
 
 Vasi.«5Htha 
 
 32 II. (II.) 
 
 Apri.s, 
 
 Vasishtiiv. 
 
 35 TIT. (TIT.) 
 
 Agni, 
 
 The same. 
 
 37 IV. (TV.) 
 
 The same, 
 
 Tlie same. 
 
 VOL. IV. 
 
 X 
 
 
306 
 
 INDEX OF THE SUKTAS. 
 
 PAGE SUKTA. 
 
 39 V. (Y.) 
 
 41 YI. (YI.) 
 
 43 YII. (YII.) 
 
 44 YIII. (YIII.) 
 
 46 IX. (IX.) 
 
 47 X. (X.) 
 
 48 XL (XI.) 
 
 49 XII. (XII.) 
 
 49 XIII. (XIII.) 
 
 50 XIY. (XIY.) 
 50 XY. (XY.) 
 52 XYI. (XYI.) 
 55 XYII. (XYII.) 
 
 DEITY. 
 
 Agni Yaiswanara, 
 
 The same, 
 
 Agni, 
 
 The same. 
 
 The same, 
 
 Tlie same, 
 
 The same. 
 
 The same. 
 
 The same. 
 
 The same. 
 
 The same, 
 
 The same, 
 
 The same. 
 
 RISHI. 
 
 Yasisiitha. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 
 ANUYAKA II. 
 
 56 I. ^XYIII.) 
 62 II. (XIX.) 
 
 Indra, 
 The same, 
 
 Yasishtha. 
 The same. 
 
 65 III. (XX.) 
 
 67 lY. (XXI.) 
 
 69 Y. (XXII.) 
 
 70 YI. (XXIII.) 
 
 72 YII. (XXIY.) 
 
 73 YIII. (XXY.) 
 
 74 IX. (XXYI.) 
 
 75 X. (XXYII.) 
 
 76 XL (XXYIIL) 
 
 77 XII. (XXIX.) 
 
 78 XIII. (XXX.) 
 
 79 XIY. (XXXL) 
 81 XY. (XXXII.) 
 86 XYI. (XXXIIL) 
 
 ADHYAYA III. 
 
 Indra, 
 The same, 
 The same, 
 The same. 
 The same, 
 The same. 
 The same, 
 The same, 
 The same. 
 The same. 
 The same, 
 The same. 
 The same, 
 Sons of Yasishtha, 
 Yasishtha, 
 
 Yasishtha. 
 The same. 
 The same. 
 
 The same. 
 
 The same. 
 
 The same. 
 
 The same. 
 
 The same. 
 
 The same. 
 
 The same. 
 
 The same. 
 
 The same. 
 
 Sakti, Yasishtha, 
 
 Yasishtha, Sons of 
 
 Yasishtha. 
 
INDEX OF THE SUKTAS. 
 
 307 
 
 
 
 ANUVAK.V 111. 
 
 
 PAGE 
 
 si'kta. 
 
 UKITV. 
 
 RISIII. 
 
 92 
 
 I. (XXXI V.) 
 
 VlSW.VDKV.VS, 
 
 Vasisiitiia. 
 
 95 
 
 11. (\XXV.) 
 
 Tho siiine. 
 AMIIVAVA IV. 
 
 The sauie. 
 
 98 
 
 III. (XXXVI.) 
 
 Visw.vuKVAa. 
 
 Vasishtha. 
 
 100 
 
 IV. (XXX VH.) 
 
 The .same, 
 
 The same. 
 
 102 
 
 V. (XXXV 111.) 
 
 Savitri, 
 
 The same. 
 
 104 
 
 VI. (XXXIX.) 
 
 VlS\V.\l)KVA8, 
 
 Tlic same. 
 
 106 
 
 VII. (XL.) 
 
 'I'hc same, 
 
 The same. 
 
 107 
 
 VIII. (XLI.) 
 
 UsHAS, «kc. 
 
 The same. 
 
 109 
 
 IX. (XLII.) 
 
 The same, 
 
 The same. 
 
 110 
 
 X. (XLIII.) 
 
 Tlie same, 
 
 The same. 
 
 111 
 
 XL (XLIV.) 
 
 Dadhikra, 
 
 Tlic'same. 
 
 112 
 
 XII. (XLV.) 
 
 Savitri, 
 
 Tlie siime. 
 
 113 
 
 XIIL (XLVL) 
 
 RUDRA, 
 
 The same. 
 
 lU 
 
 XIV. (XLVIl.) 
 
 Waters, 
 
 The same. 
 
 11.5 
 
 XV. (XLVIII.) 
 
 RiBIIUS, 
 
 The same. 
 
 116 
 
 XVL (XLIX.) 
 
 AVaters, 
 
 The same. 
 
 117 
 
 XVII. (L.) 
 
 MiTRA, VaRUNA, 
 
 Gang A, itc. 
 
 Tlie same. 
 
 119 
 
 XVIIL (LI.) 
 
 Adityas, 
 
 Tlie same. 
 
 119 
 
 XIX. (LII.) 
 
 The sa^ue, 
 
 The same. 
 
 120 
 
 XX. (LI 1 1.) 
 
 Heaven, Earth, 
 
 The same. 
 
 120 
 
 XXL (LIV.) 
 
 Vashtoshpati, 
 
 The same. 
 
 121 
 
 XXII. (LV.) 
 
 The same, Indra, 
 ANUVAKA IV. 
 
 The same. 
 
 123 
 
 I. (LVI.) 
 
 Maruts, 
 
 Vasisiitiia. 
 
 127 
 
 II. (LVII.) 
 
 The same, 
 
 The same. 
 
 129 
 
 IIL (LVIIL) 
 
 The same. 
 
 The same. 
 
 130 
 
 IV. (LIX.) 
 
 Makuts, Kldua, 
 ADHYAYA V. 
 
 The same. 
 
 133 
 
 V. (LX.) 
 
 SUKYA, MiTRA, Va 
 RUNA, 
 
 \ A.Sl.-,nTlIA. 
 
 135 
 
 VI. (LXI.) 
 
 The same. 
 
 Tlic siimc. 
 
308 
 
 INDEX OF THE SUKTAS. 
 
 PAGE 
 
 SUKTA. 
 
 DEITY. 
 
 Risur, 
 
 137 
 
 VII. (LXII.) 
 
 SURYA, MiTH.A, Va- 
 RUXA, 
 
 Vasishtiia. 
 
 138 
 
 VIII. (LXIII.) 
 
 The same, 
 
 Tlie same. 
 
 139 
 
 IX. (LXIV.) 
 
 MiTRA, VaRUNA, 
 
 The same. 
 
 140 
 
 X. (LXV.) 
 
 The same, 
 
 The same. 
 
 U2 
 
 XI. (LXVI.) 
 
 MiTRA, VaRUNA, 
 
 Adityas, &c. 
 
 The same. 
 
 U5 
 
 XII. (LXVIl.) 
 
 ASWINS, 
 
 The same. 
 
 147 
 
 XIII. (LXVIII.) 
 
 The same, 
 
 The same. 
 
 149 
 
 XIV. (LXIX.) 
 
 The same, 
 
 The same. 
 
 151 
 
 XV. (LXX.) 
 
 The same, 
 
 The same. 
 
 
 • 
 
 ANUVAKA V. 
 
 
 153 
 
 I. (LXXI.) 
 
 AswiNs, 
 
 Vasishtha, 
 
 154 
 
 II. (LXXII.) 
 
 The same, 
 
 The same. 
 
 155 
 
 III. (LXXIII.) 
 
 The same, 
 
 The same. 
 
 156 
 
 IV. (LXXIV.) 
 
 The same, 
 
 The same. 
 
 157 
 
 V. (LXXV.) 
 
 Ushas, 
 
 The same. 
 
 159 
 
 VI. (LXXVI.) 
 
 The same. 
 
 The same. 
 
 160 
 
 VII. (LXXVIl.) 
 
 Tlie same. 
 
 The same. 
 
 162 
 
 VIII.(LXXVIII.) 
 
 The same. 
 
 The same. 
 
 163 
 
 IX. (LXXIX.) 
 
 The same. 
 
 The same. 
 
 164 
 
 X. (LXXX.) 
 
 The same, 
 
 The same. 
 
 AUHYAYA VI. 
 
 165 XI. (LXXXI.) 
 
 166 XII. (LXXXII.) 
 169 XIII. (LXXXIII.) 
 
 171 XIV. (LXXXIV.) 
 
 172 XV. (LXXXV.) 
 
 1 73 XVI. (LXXXVI.) 
 176 XVIT. (LXXXVII.) 
 178 XVIII. (LXXXVIII.) The same, 
 180 XIX. (LXXXIX.) The same, 
 
 USHAS, 
 
 Indra, Varuna, 
 The same. 
 The same, 
 The same, 
 Varuna, 
 The same, 
 
 Vasishtha. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 
INDEX OF TUE SUKTAS. 
 
 >.r\<i 
 
 301 
 
 PAGE stKTA. 
 
 181 I. (XC.) 
 
 183 11. (XCI.) 
 
 185 111. (XCII.) 
 
 186 IV. (XCIII.) 
 
 187 V. (XCIV.) 
 189 VI. (XCV.) 
 
 191 VII. (XCV 1.) 
 
 192 Vlll. (XCVII.) 
 194 IX. (XCVIII.) 
 19G X. (XCIX.) 
 198 XI. (C.) 
 
 ANUVAKA VI. 
 
 DKITY. 
 
 Vayu, Indka, 
 
 The same, 
 
 The Slime, 
 
 IxDRA, Agni, 
 
 The same, 
 
 Sauaswati, Sauasw at, 
 
 The same, 
 
 Indra, Bhihaspati, 
 
 The same, 
 
 Indua, Vishnu, 
 
 Vishnu, 
 
 RISIII. 
 
 Vasishtua. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 The same. 
 
 200 XI I. (CI.) 
 
 202 XIII. (CII.) 
 
 202 XIV. (CI II.) 
 
 205 XV. (CIV.) 
 
 ADHYAYA VII 
 Parjaxya, 
 
 The same. 
 The Frogs, 
 Indra, Soma, &m. 
 
 Vasishtha or Ku- 
 
 mara. 
 The same. 
 The same. 
 The same. 
 
 210 I. (1.) 
 
 218 11.(11.) 
 
 225 111.(111.) 
 
 230 IV. (IV.) 
 
 235 V. (V.) 
 
 MAN][)ALA VIII. 
 
 ANUVAK.\ 1. 
 Indra, <kc. 
 
 The same, 
 
 The same, 
 
 Indra, Pushan, itr 
 
 ADHYAYA VIII. 
 
 ASWINS, itc. 
 
 MkdhXtitiii, Mkuhy- 
 
 atitiii, &c. 
 Mkdhatitui and Pri- 
 
 yamkdiia. 
 Mkdhyathiii. 
 
 DHVATITill. 
 
 Brahmatitui. 
 
310 
 
 INDEX OF THE SUKTAS. 
 
 
 
 ANUVAKA 11. 
 
 
 PAGE 
 
 SUKTA. 
 
 DEITY. 
 
 KISUI. 
 
 240 
 
 I. (VI.) 
 
 Indra, &c. 
 
 Vats A. 
 
 2-47 
 
 II. (VII.) 
 
 Mauuts, 
 
 PUNARVATSA 
 
 253 
 
 III. (VIII.) 
 
 ASWINS, 
 
 Sadhvansa. 
 
 257 
 
 IV. (IX.) 
 
 The same, 
 
 Sasakarna. 
 
 261 
 
 V. (X.) 
 
 The same, 
 
 Pragatha. 
 
 262 
 
 VI. (XI.) 
 
 Agni, 
 
 Vatsa. 
 
 SIXTH ASIITAKA. 
 
 
 
 ADHYAYA 
 
 I. 
 
 
 265 
 
 VII. (XII.) 
 
 Indra, 
 ANUVAKA 
 
 III. 
 
 Parvata. 
 
 271 
 
 I. (XIII.) 
 
 Indra, 
 
 
 Narada. 
 
 277 
 
 II. (XIV.) 
 
 The same, 
 
 
 Go.sHUKTiN and 
 
 ASWASUKTIN. 
 
 279 
 
 III. (XV.) 
 
 The same, 
 
 
 The same. 
 
 281 
 
 IV. (XVI.) 
 
 The same. 
 
 
 Arimbithi. 
 
 283 
 
 V. (XVII.) 
 
 The same, 
 
 
 The same. 
 
 287 
 
 VI. (XVIII.) 
 
 ADITYAS,AsWINS,(fec. 
 
 The same. 
 
 290 
 
 VII. (XIX.) 
 
 Agni, &c. 
 
 
 SOBIIARI. 
 
 297 
 
 VIII. (XX.) 
 
 Maruts, 
 
 
 The same. 
 
INDEX OF NAl\rES. 
 
 Adhrifju, SGo. 
 ^c^»7/, 12,2(),*27,.3o,47, 
 07,103, 10(5, 108, 119, 
 133, 142, 173, 180, 
 187, 195, 207, 287, 
 292. 
 
 Adit 1/ a, 172. 
 
 Adiff/as, 2, 48, 9G, 98, 
 112, 119, 134, 259, 
 287, 21KJ. 
 
 Agash/rt, 90, 238. 
 
 Arjni^2, 4, 11, 13,28, 
 32,34,35,37,39,41, 
 43, 44, 40, 47, 48, 49, 
 50, 52, 55, 79, 93, 95, 
 99,104,107,109,111, 
 118, 127, 130, 137, 
 145, 100, 104, 180, 
 197, 207, 208, 218, 
 252, 202, 288, 290. 
 
 Ahr, 21, 67, 229. 
 
 Ahirhudluiija, 92, 98, 
 103. 
 
 Aja ehapdd, 98. 
 
 Ajii!^, 01. 
 
 Avf/iras, 21. 
 
 Anyirauix, 8, 48, 100, 
 112, 120, 107, 182, 
 242, 278. 
 
 A71SU, 238. 
 
 Ann, 230. 
 
 Ami, 59, 202. 
 
 Anus, GO. 
 
 Aprh, 32. 
 
 Apsaras, 91. 
 
 Apsa rasas, 89. 
 
 Arimhithi, 281. 
 
 Arhnda, 229. 
 
 Arjuni, 03, 213. 
 
 Arya, 40, 58, 109. 
 
 An/ama)u 90, 00, 103, 
 100, 110, 133, 137, 
 130, 141, 142, 100, 
 171, 187, 287, 280, 
 293, 290. 
 
 AsaiKja, 218. 
 
 Asihn't, 301. 
 
 A suras, 22, 49, 08, 75, 
 280. 
 
 Aswasuktin, 217. 
 
 ^l.?W«s, 1,4,47, 90,107, 
 108, 112, 119, 145, 
 147, 140, 151, 153, 
 155, 150, 235, 2.53, 
 257, 201, 288. 
 
 Atharrnn, 258. 
 
 Afirdtra, 203. 
 
 Atiili'Kjwitn, 04. 
 
 AfrS, 148, 1.54, 238. 
 
 Ayu, 280. 
 
 B. 
 
 i?Ar7/7fl,52,95,100,102, 
 105, 10(5, 108, 112, 
 142,287,293. 
 
 Bharadhu'dja, 1, 6, 8. 
 
 Uharatas, 88. 
 
 lihdraii, 34. 
 lihdratis, 34. 
 Bheda,G\, 100. 
 BhrUja, 227. 
 BIrrhjus, 5S, 228, 242. 
 
 ^/' "./.'/", 2, 148, 150, 
 230. 
 
 Brahma, 282. 
 Brahman, 00, 230. 
 Brahmans, 20, 100,203, 
 204, 205, 284. 
 
 Brahmartaspati, 27,108, 
 
 112,103, 194. 
 Brahmdtithi,2^5. 
 Bnhaspati, 21,48,192, 
 
 103,101,^190,201. 
 
 C. 
 
 Chayamdna, 58. 
 C/te^//, 230. 
 rV/rr//^, 230. 
 Ckumuri, 03. 
 Chyavdna, 148, 153. 
 
 D. 
 
 DahhUi, m. 
 Dadhihrd, 111. 
 /)ar//< ihrdvan, 112. 
 Ddsa, 03. 
 DflAYj..:, 100,238. 
 Diisavrnja, 250. 
 
312 
 
 INDEX or NAMES. 
 
 Basran ,147, 149,2.53. 
 Basym, 40, G3, 279. 
 Devaka, 61. 
 Devavat, 62. 
 Devdtithl, 230, 234. 
 Dhiini, 63. 
 Dirgliatamas, 259. 
 J);!-?, 52. 
 Divoddsa, 62. 
 Dnihyu, 59, 262. 
 Druhym, 58, 60. 
 
 E. 
 
 ^ari/j, 2, 18, 120, 196. 
 Eta?a, 213. 
 
 F. 
 
 iJ'ro^.?, 202. 
 
 G. 
 Gandharca, 213. 
 Gharma, 258. 
 Ghaura, 210. 
 GAora, 210. 
 Goxarya, 256. 
 Goshuktin, 277. 
 Gotama, 300. 
 
 H. 
 
 ifea?;ew,2,18,120,196. 
 
 //orr?:, 53, 104. 
 
 I. 
 
 7/a, 34, 54, 112. 
 
 /»Y/m, 14, 16, 20, 35, 
 41,47,48,56,62,65, 
 67,69,70,72,74,76, 
 78,79,81,92,95,101, 
 105, 106, 107, 110, 
 112, 114, 116, 119, 
 121, 127, 166, 169, 
 171, 182, 185, 186, 
 
 192, 194, 196, 205, 
 211, 218, 225, 230, 
 240, 251, 259, 261, 
 265, 271, 277, 279, 
 281,283,293. 
 
 Jdhusha, 154. 
 Jamadafjni, 191. 
 Jarutha, 29. 
 Jdtavedas, 36, 41 , 46, 49, 
 50, 55, 208, 263. 
 
 K. 
 
 ^«;«/<'a'a^,234,247,259 . 
 Kanwa, 212, 221, 222, 
 
 224, 234, 237, 238, 
 
 241, 250, 252, 256, 
 
 259, 261. 
 A'am««s, 224, 228, 231, 
 
 235, 240, 241, 243, 
 
 245, 253, 260. 
 Kasii, 235, 239. 
 Kavi, 58, 255. 
 Kawasha, 59. 
 Krandanu, 109. 
 Kriiya, 228, 230. 
 Kumdra, 200. 
 Kuncja'pdyya, 285. 
 Kuraydna, 230. 
 Kurunfja, 234. 
 Kntsa,i\'d,2\^. 
 Knyaiia, 63. 
 
 M. 
 
 MddlmU, 146, 153. 
 
 MfifjJiavan, 56, 64, 69, 
 75, 76, 78, 82, 101, 
 108, 195, 209, 211, 
 213, 229, 232. 
 
 3/dna, 91. 
 
 3Iami, 14, 33, 48, 98, 
 261,280,294. 
 
 Mariyamdnn, 61. 
 
 il/a7-M^5, 2,8,47,59,62, 
 63, 72, 83, 95, 97, 
 100, 106, 110, 119, 
 123, 127, 129, 130, 
 167, 187, 191, 209, 
 216, 224, 229, 247, 
 268, 270, 276, 280, 
 289, 297. 
 
 MedhdtithI, 210, 218, 
 256. 
 
 MedJrydtitlii, 217, 224, 
 225. 
 
 i»//7ra,3,ll,14,49,90, 
 95,99,103,105, 106, 
 108, 110, 117, 119, 
 127, 130, 133, 135, 
 137, 139, 142, 167, 
 171, 187, 280, 287, 
 291,293. 
 
 Mrigaya, 229. 
 
 Mvni, 124. 
 
 31unis, 286. 
 
 N. 
 
 Nahnsha, 42, 243. 
 
 Ndkv.sha, 190. 
 
 Namnchi, 63, 278. 
 
 Ndrada, 271. 
 
 Naramnsa, 33. 
 
 iV«.sa/ya.s4, 6, 105,145, 
 152^ 153, 155, 238, 
 255,258,260,293. 
 
 Nirriti, 22, 102, 207. 
 
 Nivid, 13. 
 
 Niyuts, 3, 59, 71, 105, 
 181, 184. 
 
 I 
 
INDEX OF NAMES. 
 
 ''i 1 '^1 
 
 Paijavaii't, 02. 
 Pajra, 247. 
 Pcihist human, 2'2'.),2'iO. 
 Pant's, 4G. 
 Pdvdsaru, Gl. 
 Para.vi, 240. 
 Pdi-janya, '27, 07, 200, 
 
 202, 240. 
 Parxii, 24G. 
 Parns/i/ii, 5S. 
 Parvata, 102, 265. 
 Pdmdijumna, 87. 
 Prtyw, 23. 
 Pedu, 154. 
 Periiha, 5. 
 Pijttvana, 02. 
 P/7/-;.v, 98. 
 PUujoga, 218. 
 Po^r?, 53. 
 Praydtha, 261. 
 Prarjdthas, 81. 
 Prajdputi, 21. 
 Prashamca, '221. 
 Prat r its, 01. 
 P/-?.5».?, 9, 59, 08, 123, 
 
 247, 250, 300. 
 Prithin, 250. 
 Priyainedha, 218, 224, 
 
 220, 238. 
 Pr!>/umcd/,as, 234, 250. 
 Pitnarvatsn, 247. 
 Purandara, 212. 
 Purandki, 95, 105. 
 Puraya, 5. 
 P«/-tf, 228. 
 P«r», 40, 45, 03. 
 Ptimhutsa, 63, 20G. 
 
 PtD'iijxintlid, 0. 
 P».sAm«,20,O5,O7,100, 
 
 105, 108, 112, 233, 
 
 234. 
 
 R. 
 
 lidJ/shasas, 3, 0, 30, 52, 
 07, 104, 155,172,205, 
 200, 208, 209. 
 
 luhliu, 115. 
 
 Uibhuh^hnn, 101, 11(5. 
 
 Rihhuhshans, 101, 115. 
 
 /??7>//w.s 08, 115, 110, 
 ' 227, 250. 
 
 /?;/;/.•«, 251. 
 
 Rijhlihi, 72. 
 7^/.sA;-v,78, 152, 158,220, 
 
 234, 242, 254, 275. 
 Rodasi, 04. 
 7?»f/ra, 0, 11, 22, 41, 
 
 47, 00, 00, 107, 108, 
 
 113, 123, 120, 120, 
 
 274, 207, 200. 
 P«rfra.s00,08,227,249. 
 Ruvia, 231. 
 i?w.9am«,228, 231. 
 
 S. 
 
 Sachi, 281. 
 
 .So <//< ?tv/ nm , 253 . 
 
 Mti, 81. 
 
 iu/n-fl, 0(), 209, 215, 
 
 233, 208, 273. 
 Sambara, 01, 107. 
 Sumbhu, 07. 
 Sand a, 5. 
 Sansa, 95. 
 Saramd, 122. 
 Sdramei/o, 122. 
 
 <Som.^•«v/^ 190, 101,102. 
 
 Saraswoti, 34, 47, 07, 
 100, 100, 180, 101. 
 
 Suraswotns, 34. 
 
 Sari/andcat, 240, 251. 
 
 Sasaliai'fia, 257. 
 
 Samati, 218. 
 
 .5«/a/^m//^ 80,213,215, 
 270. 
 
 .S-flr/Vr/, 10,52,07,102, 
 lOG, 112, 120, 142, 
 155, 150, 103, * 171, 
 287. 
 
 ^ayw, 2, 140, 250. 
 
 SIghrns, 01. 
 
 Slnd/,n,87, 100,301. 
 
 SIphis/ita, 107, 109. 
 
 ,So/>//fl/7-, 238, 290, 297, 
 300. 
 
 Sob/taris, 296, 298. 
 
 iSoma, 4, 14, 10, 20, 22, 
 20, 27, GO, 07, ()0, 72, 
 74, 77, 81, 05, 104, 
 108, 117, 131, 140, 
 145, 148, 150, 172, 
 181, 187, 180, 105, 
 205, 214, 210, 220, 
 231, 230, 241, 240, 
 249, 253, 258, 202, 
 268, 275, 284. 
 
 Srinr/rirrisli, 285. 
 
 Srutd, 59. 
 
 Sudds, 57, GO, {')'■], (J5, 
 87, 109. 
 
 Sum it ha, 5. 
 
 Sun/a, 4, 20, 99, 112, 
 133, 135, 137, 138, 
 150, 158, 104, 107, 
 213. 
 
 VOL. IV. 
 
314 
 
 LNDEX OF NAMES. 
 
 Sm'yd, 5, 147, 255. 
 Sushna, 63, 216, 242. 
 Sydva (?), 296. 
 Sydvahn, 228, 231. 
 
 T. 
 
 Tirindlra, 240, 246. 
 Trasadast/ii, 63, 256, 
 
 296. 
 Trikadrukas, 274. 
 Trita, 251, 268. 
 Tntsu, 60. 
 Tritsus, 60, 88, 170. 
 Tryamhaka, 132. 
 rw^r«, 2, 237. 
 Turvam, 57, 64, 230, 
 
 250, 260, 262. 
 Ticashtri, 35, 94, 96. 
 
 U. 
 
 UpasUta, 238. 
 
 Urvasi, 90. 
 
 Usanas, 251. 
 
 f/5Afl5, 6, 107, 112, 157, 
 
 159, 160, 162, 165, 
 
 183, 260. 
 
 V. 
 
 Vadhrimati, 2. 
 Vaiswdnara, 39, 42, 49, 
 
 117. 
 ra;fl, 100, 115. 
 ra>/.s 100. 
 FayVrw, 103, 104 
 F/:v/a, 278. 
 Vanasjyati, 35. 
 
 V urchin, 197. 
 
 Fan^wrt, 3, 11, 14, 18, 
 23,27,49,77,90,93, 
 95, 99, 103, 105, 106, 
 108, 110, 117, 119, 
 127, 130, 133, 135, 
 
 137, 139, 142, 166, 
 169, 171, 173, 176, 
 178, 180, 187, 280, 
 287, 291, 293. 
 
 Varundni, 94. 
 
 Vaxa, 256. 
 
 Vasishtha, 28, 45, 47, 
 57,61,69,71,75,88, 
 90.92,110,130,152, 
 155,174,178, 191. 
 
 Vas/shthas, 4, 45, 49, 
 87,88,101,106,107, 
 160, 161, 164, 183, 
 184. 
 
 Vdstoshpati, 120, 121. 
 
 Vasu, 295. 
 
 Vasus, 2, 40, 41, 47, 48, 
 96,98,105,112,114, 
 119, 126, 131, 289. 
 
 Vdta, 107. 
 
 Vatsu, 240, 255, 256, 
 260, 263. 
 
 Vayata, 87. 
 
 Vdyu, 41, 97, 105, 100, 
 
 138, 181, 183, 185, 
 216, 259. 
 
 Vedn, 291. 
 Vena, 259. 
 Vibkindu, 225. 
 Vibhu, 115. 
 
 Vihhus, 115. 
 Vibhwajiy 116. 
 Vimada, 260. 
 F/6-^«», 16,97,100,106, 
 
 107, 112, 187, 196, 
 
 198, 259, 261, 268, 
 
 269, 280. 
 Viswadevas, 92, 95, 98, 
 
 100, 104, 109, 110, 
 
 261. 
 Vriddlia, 59. 
 
 Vriha, 149. 
 
 Vrishasipra, 197. 
 
 Vritra, 15, 21, 63, 65, 
 68,82,186,189,214, 
 222, 223, 224, 229, 
 232, 241, 242, 245, 
 250, 269, 273, 285. 
 
 Vriiras, 69. 
 
 Vyasn-a, 259. 
 
 W. 
 
 Waters, 114, 116. 
 Wives of the fjods, 94, 
 96. 
 
 ra^«,64,217,230,247, 
 
 260, 262. 
 Yddm, 247. 
 Yajamdna, 109. 
 Yahshas, 61. 
 Yama, 89. 
 Yamuna, 61. 
 Ydtiidhdna, 208, 210. 
 Yudhydnuulhi, 62. 
 
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 BL1115.A3W74V.4 
 
 RIg-veda Sanhita : a collection of 
 
 Princeton Theological Seminary-Speer Library 
 
 1 1012 00163 1003 
 
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