Rig Veda

Globify naught besides, 0 friends; so shall no sorrow troubI« you. Praisd only mighty Indra when the juice is shed, and say your 2 Even him, eternal, like a bull who rushes down, men's Con- queror, bounteous like a cow ; Him who is cause of both, of enmity and peace, to both sidei most munificent. 3 Although these men in sundry ways invoke thee to obtain thine aid. Be this our prayer, addressed, 0 Indra, untc> thee, thine exaltation every day. 4 Those skilled in song, 0 Maghavan, ^mong these men o'er- come with might the foeman's scxigs. Come hither, bring us strength M many a varied form most near that it may succour u*^ 5 0 Caster of the Stone, I ^p<rfd not sell thee for a mighty price, Not for a thousand, ^underer ! nor ten thousand, nor a hundred. Lord or^untless wealth ! 6 0 Indra, thou arj^ore to me than sire or niggard brother is. Thou and my ptother, 0 Good Lord, appear alike, to give me 7 Where ar^^thou 1 Whither art thou gone 1 For many a placf attracts thy mind. Hast^f Warrior, Fort-destroyer, Lord of battle's din, haste, Xolj songs have sounded forth.

8 <5ing out the psalm to him who breaks down castles for his faithful friend. Verses to bring the Thunderer to destroy the forts and sit on Eanva's sacred grass. 2 Bounteous like a cow : the adjective is not in the text, but must be supplied in order to make the comparison intelligible. See Vedische Studien, I. 103. To both sides : to the singers and the institutors of sacrifice. 5 A hundred : meaning * infinite,' according to the Commentator . 8 Foi" his faithful friend : Ludwig takes Vftvfttar to be the name of a king who has been deserted by Indra and consequently defeated in battle. Kdnva's sacred grass : trimmed and prepared by Medb^tithi and Medby&lvtVd) «at$:,b^ «i whom w a mod of Kanva. 9 The Horses which are thine ia tens, in hundreds, yea, in thousands thine. Even those vigorous Steeds, fleet-footed in the course, with those come qnickly near to us. 10 This day I call Sabardughll who animates the holy song, Indra the richly-yielding Milch-cow who provides unfailing food in ample stream. 1 1 When Sura wounded Etasa, with Vita's rolling wingM car Indra bore Kutsa Arjuneya off, and mocked Gandharva the

12 He without ligature, before making incision in the neck, Closed up the wound again, most wealthy Maghavan, who maketh whole the injured part. 13 May w« be never cast aside, and strangers, as it were, to thee. We, Thunder-wielding Indra, count ourselves as trees rejected and unfit to burn. 14 0 Vritra-slayer, \?e were thought slow and unready for the fray. Yet once in thy gfreiit bounty may we have delight, 0 Hero, 16 If he will listen to my latui, then may our Soma-drops that flow Rapidly through the strainer gladden Indra, drops due to the Tugryas* Strength ener. 16 Come now unto the common laud of vJiee and of thy faithful friend. So may our wealthy nobles' praise give ^y to thee. Fain would I sing thine eulogy. 17 Press out the Soma with the stones, and in the -vaters wash it 10 Sdbardughd : the general name of cows which supply the milk required for sacrificial purposes. See YI. 48. 11, note. Here Indra himself is inteiiied, as is shown in the following line. 11 SHra: SOrya, the Sun-God. Wounded: 'harassed. ' - Wilson. Eta^a: a protigi of Indra. See Vol. I , Index. Vdta: the Wind-Ood. Kutsa : see Vol. I., Index. Oandhai'va: the Sun. The meaning of ^he stanza is somewhat obscure.

12 Closed up the wound again : healed Etasa who had been wounded by Surya. 13 Count ourselves as trees : or, * count us not as trees,' the meaning of no, * not ' and ' like ' being ambiguous. 15 Due to the Tugryas^ Strengthener : that belong to Indra the protector of the chiefs of the race of Tugra, who appear to have been the patrons of the Jiishis ofKapva'8 family. J^ -^aM/ul/rlend : see stanza 8. The men investing it with raiment made of milk shall milk it forth from out the stems. 18 Whether thou come from earth or from the lustre of the lofty heaven, Wax stronger in thy body through my song of praise : fill full all creatures, 0 Most Wise. 19 For Indra press the Soma out, most gladdening and most excellent. May Sakra make it swell sent forth with every prayer and asking] as it were, for strength. 20 Let me not, still beseeching thee with earnest song at Soma rites, Anger thee like some wild beast. Who would not beseech him who hath power to grant his prayer ? 21 The draught made swift with rapturous joy, effectual with its

mighty strength, All-conquering, distilling transport, let him drink : for he in ectstasy gives us gifts. 22 Where bliss is not, may he. All-praised, God whom the pious glorify, Bestow great wealth upon the mortal worshipper who sheds the juice' and praises him. 23 Come, Indra, and rejoice thyself, 0 God, in manifold affluence. Thou fiUest like a lake thy vast capacious bulk with Soma and with draughts besides. 24 A thousand and a hundred Steeds are harnessed to thy golden car. So may the long-maned Bays, yoked by devotion, bring Indra to drink the Soma juice. 2b Yoked to thy chariot wrought of gold, may thy two Bays with peacock tails. Convey thee hither, Steeds with their white backs, to quaff sweet juice that makes us eloquent. 17 Fism out the stems /.see Vedische Studim, I. 133, 178. Sftyana explains the second line diflferently : * (f<jrT)y so doing) the leaders (of the rain, the Maruta) clothing (the sky with clouds) as with a vesture of the hide of the cow, milk forth (the water) for the rivers.' — Wilson. 21 Let him drink: pibatu : supplied by the Scholiast ; there being no verb in the text. 22 Where bliss is not : that is, in defeat and trouble. But the meaning of ^ivdre is uncertain. ' At the sacrifice,' is Sftyana's explanation. Von Roth suggests * in the treasure- chamber.* I adopt Ludwig's interpreUtion.

23 With draughts besides: with thy fellow- topeiB (the 'ilLatuX.^Y' — "^'^^^"Q^^ 106 THE HYMNS OP [BOOK VlII, 26 So drink, thoa Lover of the Song, as the first drinker, of this juice. This the outpouring of the savoury sap prepared is good and meet to gladden thee. 27 He who alone by wondrous deed is Mighty, Strong by holy works, May he come, fair of cheek; may he not stay afar, but come and turn not from our call. 28 Sushna's quick moving castle thou hast crushed to pieces with thy bolts. Thou, ladra, from of old, hast followed after light, since we have had thee to invoke. 29 My praises when the Sun hath risen, my praises at the time of noon. My praises at the coming of the gloom of night, 0 Vasu, have gone forth to thee. 30 Praise, yea, praise him. Of princes these are the most liberal of their gifts, These, Paramajy^, Ninditllsva, Prapathi, most bounteous, O Medhyatithi. 31 When to the car, by faith, I yoked the horses longing for the way— For skilled is Yadu's son in dealing precious wealth, he who is rich in herds of kine. 32 May he who gave me two brown steeds together with their

cloths of gold. May he, Asanga's son Svanadratha, obtain all joy and high felicities. 2Q As the first dnnker : * According to the scholiast, pui'vapah means Vdyu, who, having arrived first in the race, drank the Soma before the other gods. The aUnsion is to the principal graha libation, called A indravdyava, which Indra and Vdyu share together.' —Wilson. 28 Castle : of cloud. Followed aftei* light : to find and bring it back. 30 Praise him : Indra. Paramajyft, Nindit&sva, and Prapathi appear to be the names of the chiefs who are praised for their liberality. Selyaaa makes Asanga the speaker : * Praise me, for we are the most liberal givers : (praise me as one) who bears the best arms (paramajyd), follows the right path (prapatht), and outstrips a horse in speed (ninditdsva).' 31 The horses : presented by the prince. The sentence is incomplete. The Scholiast supplies at the end of the line taddntm evammdm stuhi^ tben praise me thus. Yadu*s son: Asanga, descendant of the ancient eponymous hero Yadu. See Vol. I., Index. J^ich in herds of kine: pasuh which appears to be in apposition with yStdvah, is hardly intelligible here. Sdyana explains it as

paaumdn, having beasts or cattle, or as a derivative of pas, to see, and mean' fa^ one who aeea w)jB,t is subtile, sUkshmasya drashJtd. Neither of these explanatione has Anything but Sdyana*s name V> Tecommeud it^ but I adopt the former M a makeshift. 33 Playoga's son Asanga, by ten thousand, 0 Agni, hath surpass- ed the rest in giving. For me ten bright-hued oxen have come forward like lotusstalks from out a lake upstanding^ 34 What time her husband's perfect restoration to his lost streugth and manhood was apparent, His cousort Sasvati with joy addressed him, Now art thou well, my lord, and shalt be happy.

Here is the Soma juice expressed ; 0 Vasu, drink till thou art full: Undaunted God, we give it thee. 2 Washed by the men, pressed out with stones, strained through the filter made of wool, 'Tis like a courser bathed in streams. 3 This juice have we made sweet for thee like barley, blending it with milk. Indra, I call thee to our feast. 4 Beloved of all, Indra alone drinks up the flowing Soma juice Among the Gods and mortal men. 5 The Friend, whom not the brilliaut-hued, the badly-mixt or bitter draught Repels, the far extending God ; 6 While other men than we with milk chase him as hunters chase a deer, And with their kine inveigle him. 33 Ten bright-hued oxen : meaning ten thousand, according to Sftyana. 34 Asanga., the King whose liberality, with that of his son (32), and perhaps his grandsons (30), has been eulogized in the four preceding stanzas, had, the legend says, been changed to a woman by the imprecation of the Gods and afterwards restored to bis manhood in consequence of his repentance and the intercession of Medh&tithi and Medhv&tithi whom he richly rewarded. In this stanza Sasvatt congratulates him on his restoration. Professors Ludwig and Orassmanu have translated the stanza more literally.

1 0 Vasu : or, Good Lord. * Giver of dwellings,* according to Sftyana. 2 Strained through the JiUer made of wool : more literally, 'cleansed by the. tail-wool of the sheep,' the material of which the sieve, strainer, or filter used for clearing and purifying the Soma juice was made. 3 LiJce barley : or, like the sacrificial cake made of barley-meal. 4 Alone dHnks up : he alone is to receive the entire libation, which other Gods only share among them. 5 Brilliant-hued : without sufficient mixture with milk to thicken it and change its colour. The meaning of this and the following stanza is : Indrs. prefers our libations, imperfectly prepared as they maybe, V)V\ift mi^-o'iftTO.^ with which other men endeavour to attract him. 7 For hitn, for Indra, for the God, be pressed three draughts of Some juice In the Juice-drinker's own abode. 8 Three reservoirs exude their drops, filled are three beakers to the brini, All for one offeriug to the God. 9 Pure art thou, set in many a place, and blended in the midst with milk And curd, to cheer the Hero best. 10 Here, Indra, are thy Soma-draughts pressed out by us, the strong, the pure : They crave admixture of the milk.

110 Indra, pour in milk, prepare the cake, and mix the Somadraught : I hear them say that thou art rich. 12 Quaffed juices fight within the breast. The drunken praise not by their wine, The naked praise not v^hen it rains. 13 Rich be the praiser of one rich, munificent and famed like thee : High rank be his, 0 Lord of Bays. 14 Foe of the man who adds no milk, he heeds not any chanted hymn Or holy psalm that may be sung. 15 Give us not, Indra, as a prey unto the scornful or the proud : Help, Mighty One, with power and might. 16 This, even this, 0 Indra, we implore : as thy devoted friends, The Kanvas praise thee with their hymns. 8 Three reservoirs : or troughs used in the preparation of the Soma-libations. They are called severally, dronakalasay pHtabhrit, and ddhavantya, 9 In the midst : * in the middle (of the day ? ).' — Hillebrandb. 12 This stanza breaks the connexion between stanzas 11 and 13, and is in itself almost unintelligible. Wilson paraphrases, after S4yana : * The potations (of Soma) contend in thy interior (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).' Sftyana's explanation of nagn^hj naked men, as worshippers, utotdjvih, * who do not desert the verses of the Veda, ' is obviously impossible. Udhah, udder, frequently means the rainy sky, and it may have this meaning here ; so that the sense of the passage may possibly be, as Ludwig suggests, that neither great wealth nor abject poverty tends to make a man devout. The rich man when he drinks his wine at home and the illclad wretch exposed to the drenching rain are equally regardless of the Gods.

IB Jtieh he the praisei' of the rich : this appears to be the continuation o£ ' ^oa art rich ' of atanza 1 1 . J^ Indra will not aoeept wonihip wiihoui o\A«A.iou» STifN2.] THE RIQVEDA. 109 17 Naught else, 0 Thunderer, have I praised in the skilled singer's eulogy : On thy laud only have I thought. 18 The Gods seek him who presses out the Soma; they desire not sleep : They punish sloth unweariedly. 19 Come hither swift with gifts of wealth — be not thou angry with us — like A great man with a youthful bride. 20 Let him not, wrathful with us, spend the evening far from us to-day, Like some unpleasant son-in-law. 21 For well we know this Hero's love, most liberal of the boons he gives. His plans whom the three worlds display. 22 Pour forth the gift which Kanvas bring, for none more glorious do we know Thau the Strong Lord with countless aids. 23 O pressor, offer Soma first to Indra, Hero, Sakra, him The Friend of man, that he may drink ; 24 Who, in untroubled ways, is best provider, for his worshippers. Of strength in horses and in kine.

25 Pressors, for him blend Soma juice, each draught most excel- lent, for him The Brave, the Hero, for his joy, 26 The Vritra-slayer drinks the juice. May he who gives a hun- dred aids Approach, nor stay afar from us. 27 May the strong Bay Steeds, yoked by prayer, bring hither unto us our Friend, Lover of Song, renowned by songs. 28 Sweet are the Soma juices, come ! Blent are the Soma juices, come ! Rishi-like, mighty, fair of cheek, come hither quickly to the feast. 19-4 gi*eat man : the exact meaning of maMuy great, is not certain. SAyana explains it. by gunairadhika^, eminent on account of his good qualities. ' Be not bashful, like Ihe ardent husband of a new bride.' — Wilson. * Like a rich mail) newly married.* — Grassmann. 20 Lifre some unpleasant son-in-law : who sees that his company is unwelcome and consequently stays at home. 23 First to Jndra: see VIII i. 26. Sakra : Indra, the M^x^Vt^ On^, 29 And lauds which strengthen thee for great bounty and valour, and exalt Indra who doeth glorious deeds, 30 And sougs to thee who lovest song, and all those hymns addressed to thee — These evermore confirm thy might.

31 Thus he, sole doer of great deeds whose hand holds thunder, gives us strength. He who hath never been subdued. 32 Vritra he slays with his right hand, even Indra, great with mighty power, And much-invoked in many a place. 33 He upon whom all men depend, all regions, all achievements, he Takes pleasure in our wealthy chiefs. 3:1 All this hath he accomplished, yea, Indra, most gloriously renowned, Who gives our wealthy princes strength. 35 Who drives his chariot seeking spoil, even from afar, to him he loves : For swift is he to bring men wealth. 36 The Sage who, winning spoil with steeds, slays Vritra, Hero with the men. His servant's faithful succourer. 37 0 Priyamedhas, worship with collected mind this Indra whom The Soma hath full well inspired. 38 Ye Kanvas, sing the Mighty One, Lord of the Brave, who loves renown, All-present, glorified by song. 39 Strong Friend, who, with no trace of feet, restores the cattle to the men Who rest their wish and hope on him. 40 Shaped as a Ram, Stone-hurler ! once thou camest hither to the son Of Kanva, wise Medhyatithi. 34 All this hath he accomplished: the slaughter of Vritra and other great deeds ; or, he made all these creatures.

36 The Sage : Indra. With the men : accompanied by the Marut». 37 Priyamedhas : members of the family of one of the Rishis. 39 With no trace of feet : without tracking the lost cattle (the rays of light) bjr their footatepa. 40 Shaped as a Ram; see I. 51. 1. T\ie legend ia told in the ShadnnM ^rdAmana, LI, Mtmnz.] the RIQVEDA. Ill 41 Vibhindu, thou hast helped this man, giviug him thousands four times ten, And afterward eight thousand more. 42 And these twain pouring sti earns of milk, creative, daughters of delight, For wedlock sake I glorify.

Drink, Indra, of the savoury juice, and cheer thee with our milky draught. Be, for our weal, our Friend and sharer of the feast, and let thy wisdom guard us well. 2 In thy kind grace and favour may we still be strong : expose us not to foe's attack. With manifold assistance guard and succour us, and bring us to felicity. 3 May these my songs of praise exalt thee, Lord, who hast abundant wealth. Men skilled m holy hymns, pure, with the hues of fire, have sung them with their lauds to thee. 4 He, with his might enhanced by Kishis thousandfold, hath like an ocean spread himself. His majesty is praised as true at solemn rites, his power where holy singers rule. 5 Indra for worship of the Gods, Indra while sacrifice proceeds, Indra, as worshippers in battle-shock, we call, Indra that we may win the spoil. 6 With might hath Indra spread out heaven and earth, with power hath Indra lighted up the Sun. In ludra are all creatures closely held; in him meet the distilling Soma-drops. 7 Men with their lauds are urging thee, Indra, to drink the Soma first. The Ribhus in accord have lifted up their voice, and Rudraa sung thee as the first.

41 Vibhindu : the prince, the insti tutor of the sacrifice. 42 The stanza is obscure, the meaning of mikty a feminine dual which S&yana explains by nirmdtryau, makers or creators, i. e. heaven and earth, being uncertain. Slyana's paraphrase of the stanza is : * I glorify these two (heaven and iearth), the augmenters of water, the originators (of beings), the benefactors of t*ie worshipper, on account of their generation (of the wealth so given to me).' — Wilson. — 3 With the hties of fire : or, radiant as Agni. 7 The Ribhus : as deities connected with the seasons Yihic^L w* \%^go\*X«dLV5 the Sua whom Indra Um cauaed to ahine. 8 Indra increased his manly strength at sacrifice, in the wild rapture of this juice. And living men to-day, even as of old, sing forth their praises to his majesty. 9 I crave of thee that hero strength, that thou mayst first regard this prayer, Wherewith thou holpest Bhrigu and the Yatis and Praskanva when the prize was staked. 10 Wherewith thou sentest mighty waters to the sea, that, Indra, is thy manly strength. For ever unattainable is this power of him to whom the worlds have cried aloud.

1 1 Help us, 0 Indra, when we pray to thee for wealth and hero might. First help thou on to strength the man who strives to win, and aid our laud, 0 Ancient One. 12 Help for us, Indra, as thou holpest Paura once, this man's devotions bent on gain. Help, as thou gavest Rusama and Syavaka and Svarnara and Kripa aid. 13 What newest of imploring prayers shall, then, the zealous mortal sing 1 For have not they who laud his might, and Indra-power won for themselves the light of heaven ? 14 When shall they keep the Law and praise thee mid the Gods ? Who counts as Rishi and as sage ? When ever wilt thou, Indra Maghavan, come nigh to presser's or to praiser'd call ? 1 5 These songs of ours exceeding sweet, these hymns of praise ascend to thee. Like ever-conquering chariots that display their strength, gain wealth, and give unfailing aid. 16 The Bhrigus are like Suns, like Kanvas, and have gained all that their thoughts were bent upon. The living men of Priyamedha's race have sung exalting Indra with their lauds. 9 BhrigH : see Vol. I., Index. Yatis : an ancient race of ascetics copnected with the Bhrigus, and, according to one legend, said to have taken p*rt in the creation of the world. Praskanva : a Ilishi, son of Kanva, the seer of some hymna of Book I. ' ' *

10 The vxyrlds : all men, or all living creatures. J 2 Paura : the son of King Purn. Rvmma, S'/dvaht, Svarnara, and Kripa fppe.ir to bnve been yvinctia especially favoured by ladra. Cf.* stanza 2 of the toJIowiug hymn. 17 Best slayer of the Vritras, yoke thy Bay Steeds, Indra, from afar. Gome with the High Ones hither, Maghavau, to us, Mighty, to drink the Soma juice. IS For these, the bards aud singers, have cried out to thee with prayer, to gain the sacrifice. As such, O Miighavan, Indra, who lovest song, even as a lover hear my calL 19 Thou from the lofty plaius above, O Indra, hurledst Vf itra down. Thou dravest forth the kine of guileful Mfigaya and Arbuda from the mountain's hold. 20 Bright were the flaming fires, the Sun gave forth his shine, and Soma, ludra's juice, shone clear. Indra, thou blewest the great Dragon from the air : men must regard that valorous deed. 21 The fairest courser of them all, who runneth on as 'twere to heaven. Wliich Indra and the Maruts gave, and P&kastb&man Eaura- 22 To me hath Pakasth4man given, a ruddy horse, good at the pole. Filling his girth and rousing wealth ;

23 Compared with whom no other ten strong coursers, harnessed to the pole. Bear Tugrya to his dwelling place. 24 Raiment is body, food is life, and healing ointment giveth strength. As the freehanded giver of the ruddy steed, I have named

Though, Indra, thou art called by men eastward and westward^ north and south. Thou chiefly art with Anava and Tui*vasa, brave Champion I urged by men to come. 17 High Ones: the Maruts. 18 To gcUn the sacrifice : to ensure its proper performance and the blessings which flow from it. 19 Mrigaya: see IV. 16. 13. Arhuda: see Tol. I., Index. 20 Tlie great Jh'ogon : or Serpent, Ahi. 21 Kauraydn : Eauray&na, the son of Kuniydna. PAkasth&man, whose liberality is praised iu stanzas 21 — 2i, is not mentioned elsewhere. 23 Tugrya : Bhujyu, son of Tugra. See Vol. I., Index. 1 Anatfa: deeoendant of the eponymous Anu. Turvafa: inb'^<;\A<^\^^^»s.> THi HYMNS OP [BOOK VIIL Or, Indra, when with Rama, Rasama, Sy^vaka, and Kripa thou rejoicest thee, Still do the Kanvas, bringing praises, with their prayers, 0 Indra, draw thee hither : come. Even as the wild-bull, when he thirsts, goes to the desert's watery pool, Come hither quickly both at morning and at eve, and with the Kanvas driuk thy fill. May the drops gladden thee, rich Indra, and obtain bounty for him who pours the juice. Soma< pressed in the mortar didst thou take and drink, and

hence hast won surpassing might. With mightier strength he conquered strength, with energy he crushed their wrath. 0 Indra, Strong in youth, all those who sought the fray bent and bowed down to thee like trees. He who wins promise of thine aid goes girt as with a thousand mighty men of war. He makes his son preeminent in hero might : he serves with reverential prayer. With thee, the Mighty, for our Friend, we will not fear or feel fatigue. May we see Turvasa and Yadu : thy great deed, 0 Hero, must On his left hip the Hero hath reclined himself; the proffered feast offends him not. The milk is blended with the honey of the bee : quickly come hither, haste, and drink. India, thy friend is fair of form and rich in horses, cars, and kine. He evermore hath food accompanied by wealth, and radian joins the company. Come like a thirsty antelope to the drinking-place : drink Soma to thy heart's desire. Raining it down, 0 Maghavan, day after day, thou gainest thy \ Rusama, Sydvaka^ and Kripa have been mentioned in stanza 12 of the seeding hymn. Ruma was another of Indra's favourites. \ The wild-hull: or Gaura (Bos Gaums),. a kind of buffalo. ' May we see Turvasa and Yadu : enjoying happiness through thy favour. — yana.

) Thy fnend : the man whom thou f avourest. Joins the company : tha 3mbly of hia equals, ' /^atm'nff t£ down : poMTva^ down the trwxaioxm^ ^OTaa, m the shape of i>ee Vedische Studien, I. 88. . 11 Priest, let the Soma juice flow forth, for Indra longs to drink thereof. He even now hath yoked his vigorous Bay Steeds ; the Vritraslayer hath come near. 12 The man with whom tiiou fiUetst thee with Soma deems him- self a pious worshipper. This thine appropriate food is here poured out for thee ; come, hasten forward, drink of it. 13 Press out the Soma j uice, ye priests, for Indra borne upon his ear. The pressing-stones speak load of Indra, while they shed the juice which, offered, houours him. 14 To the brown juice may his dear vigorous Bay Steeds bring Indra, to our holy task. Hither let thy Car-steeds who seek the sacrifice bring thee to our drink-offerings. 15 Puahau, the Lord of ample wealth, for firm alliance we elect. May he with wisdom, Sakra ! Looser ! Much-invoked ! aid us to riches and to seed. 16 Sharpen us like a razor in the barber's hands; send riches

thou who settest free. Easy to find with thee are treasures of the Dawn for mortal man whom thou dost speed. 17 Pushan, I long to win thy love, I long to praise thee, Radiant God, Excellent Lord, *tis strange to roe, no wish have I to sing the psalm that Pajra sings. 18 My kine, 0 Radiaut God, seek pasture where they will, my during wealth. Immortal One. Be our protector, Piishan ! be, most liberal Lord, propitious to our gathering strength. 19 Rich was the gift Kurunga gave, a hundred steeds at morning rites. Among the gifts of Turvasas we thought of him, the opulent, the splendid King. 20 What by his morning songs Kdnva, the powerful, hath, with the Priyamedhas, gained — 15 PtUhan : may here be a name of Indra. Looser : of the chariot-horses when thou comest to sacrifices ; or, according to Sd>yana, liberator (from sin). 17 Pajra : one of the Pajras, a celebrated priestly family, with whom the Kanvas appear to have been on hostile terms. 29 J^urun^a; tbia prince's name does not occur ag«a\i« The herds of sixty thousand pure and spotless kine, have I, the Bishi, driven away. !il The very trees were joyful at my coming : kine they obtained in plenty, steeds in plenty.

When, even as she were present here, red Dawn hath shone from fur awav, She spreadeth light on every side. 2 Like Heroes on your will-yoked car far-shining, Wonder- Workers ! ye Attend, 0 Asvins, on the Dawn. 3 By you, 0 Lords of ample wealth, our songs of praise have been observed : As envoy have I brought the prayer. 4 Eanvas must praise the Asvins dear to many, making many glad. Most rich, that they may succour us. 5 Most liberal, best at winning strength, inciters, Lords of splendour who Visit the worshipper's abode. 6 So for devout Sudeva dew with fatness his unfailing mead, And make it rich for sacrifice. 7 Hitherward running speedily with horaes, as with rapid hawks, Come, Asvins, to our song of praise : 8 Wherewith the three wide distances, and all the lights that are in heaven Ye traverse, and three times of night. 9 0 Finders of the Day, that we may win us food of kine and wealth, Open the paths for us to tread. 10 0 Asvins, bring us wealth in kine, in noble heroes, and in cars: Bring us the strength that horses give. 11 Ye Lords of splendour, glorified, ye Wonder- Workers borae on

paths Of gold, drink sweets with Soma juice. 20 Pure and Bpotless : I follow SAyana's intei-pretation of ntrmajdmy but its •nrrectness is at least doubtful. Von Roth suggests * to the watering-place ' M the meaning of the word, and Ludwig ' so that none remained behmd.' S Lordi of ample wealth : * affluent in sacrifices.' — Wilson. See V. 74. 7. jis envo^: aa the messenger of the patron of the sacrifice. S Times of night : yimas^ night-watches oi tViree hovira each. 11 Sweets : or meAth, f/iddhu ; here, perba^pa, tVi* "dmMl.— \*u^\^. BTMN 6.] THE RtGVEDA. 117 12 To US) ye Lords of ample wealth, and to our wealthy chiefs extend Wide shelter, ne'er to be assailed. 13 Come quickly downward to the prayer of people whom ye favour most : Approach not unto other folk. 14 Ye Asvins whom our minds perceive, drink of this lovely gladdening draught, The mejith which we present to you. 15 Bring riches hither unto us iu huudreds and in thousands, source Of plenteous food, sustaining all. 16 Verily sages call on yon, ye Heroes, in full many a place. Moved by the priests, O Asvins, come. 17 Men who have trimmed the sacred grass, bringing oblations

and prepared, 0 Asvins, are invoking you. 18 May this our hymn of praise to-day, most powerful to bring you, be, O Asvins, nearest to your hearts. 19 The skin filled full of savoury meath, laid iu the pathway of your oar — O Asvins, drink ye both therefrom. 2D For this, ye Lords of ample wealth, bring blessing for our herd, our kiue. Our progeny, and plenteous food. 21 Ye too unclose to us like doors the strengthening waters of the sky, And rivers, ye who find the day. 22 When did the sou of Tugra serve you, Men ? Abandoned ia the sea, That with winged steeds your car might fly. 23 Ye, 0 N^satyas, ministered to Kanva with repeated aid, When cast into the heated pit. \Q By the priests: vdghddbhih: accordiDg to S&yana, *with horses.* 19 The Asvins appear to be invit«d to halt and driuk the libations prepared for them by their worshippers, and not, as S^yana explains, to drink from th« skin suspended in their own car. -— Ludwig. 22 The ion of Tugra : Bhujyu, whose rescue by the Aavins has frequently been related and referred to. The meaning is, I do not honour you only whea I am in distress, as others whom you have aided have dorv.^.

23 Mtniseered eo ICanva: see I, 112, 5, and 118. 7» 24 Come near with those most recent aids of yours which merit eulogy, When I invoke you, Wealthy Gods. 25 As ye protected Kanva erst, Priyamedha and Upastuta, Atri, Sinjara, Asvins Twain ! 26 And Ansu in decisive fight, Agastya in the fray for kine, And, in hiff battles, Sobhari. 27 For so much bliss, or even more, 0 Asvins, Wealthy Gods, than this, We pray while singing hymns to you. 28 Ascend your car with golden seat, 0 Asvins, and with reins of gold. That reaches even to the sky. 29 Golden is its supporting shaft, the axle also is of gold, And both the wheels are made of gold. 30 Thereon, ye Lords of ample wealth, come to us even from afar. Come ye to this mine eulogy. 31 From far away ye come to us, Asvins, enjoying plenteous food Of Dasas, 0 Immortal Ones. 32 With splendour, riches, and renown, 0 Asvins, hither come to us, N^satyas, shining brilliantly. 33 May dappled horses, steeds who fly with pinions, bring you hitherward To people skilled in sacrifice. 34 The wheel delayeth not that car of yours accompanied by

song, That Cometh with a store of food. 35 Borne on that chariot wrought of gold, with coursers very fleet of foot, Come, 0 N^satyas, swift as thought. 24 Wealthy Oods: the meaning of vrtshanvasH is uncertain : ' rich in showers* is S^yana's explanation, and * excellent as steers ' Prof. Ludwig's. I follow von Roth, but his interpretation is conjectural. 25 Kanva^ PHyamedha, Upastuta and Atri have been mentioned in Book I. Sftyana takes aifijStram to be an epithet of Atri, * repeating praises.' 26 Ansu: a worshipper so named. — S&yana. Agastya: appears in I. 117. 11, where he is said to have been the family-priest of Khela. * The great Ilishi Agastya is the seer of Hymns 166—191 of Book I. See also VII. 33.10. SobhaH: a Rishi, the seer of Hymns 19 — 22 of this Book. 31 Plenteous food of Ddsas : the meaning appears to be that even far away /a the ea^t the D&sas or non- Aryan inhabitants sacrifice to the Asvins. S^yana explains the stanza differently : * Immortal Asvins, d^atroyers of the citios ef ^Ae ^asas, ye bring to ua food from afar.' — V7i\aou» BTMl^ 6] THE RIOVEDA. \n

36 O Wealthy Gods, ye taste and find the brisk and watchful ^ild beast good. Associate wealth with food for us. 37 As such, 0 Asvins, fiud for me my share of new-presented As Kasa, Chedi's son, gave me a hundred head of buflfaloes, and ten thousand kine. 38 He who hath given me for mine own ten Kings like gold to look upon. At Chaidya's feet are all the people round about, all those who think upon the shield. 39 No man, not any, goes upon the path on which the Chedis walk. No other prince, no folk is held more liberal of gifts than they.

Indra, great in his power and might, and like Parjanya rich in rain, Is magnified by Vatsa's lauds. 2 When the priests, strengthening the Son of Holy Law, present their gifts. Singers with Order's hymn of praise. 3 Since Eanvas with their lauds have made Indra complete the sacrifice. Words are their own appropriate arms. 4 Before his hot displeasure all the peoples, all the men, bow down, As rivers bow them to the sea. 5 This power of his shone brightly forth when ludra brought together, like A skin, the worlds of heaven and earth. 36 According to S&yana the watchful wild beast is the the Soma which must be chased or sought after by the Gods. Ludwig would read svapatho, with a transitive and causal meaning, instead of svddatho, i. e , ye when ye appear in the morning send to sleep the wild beasts that have been awake all night. The stanza is obscure. 37 Bvffaloea : or camels. 38 This stanza appears to be spoken by Kasu who is called Chaidya or son of ChedL Who think upon tlie shield : who are practised in wearing armour of leather, according to S&yaua. 3 Words are theh* own appropriate arms: Hhey d^cAax^ iJ\ ^^sk^ta needJaaft ' — WUsod.

6 The fiercely-moving Vfitra's head he severed with his thunder- bolt, His mighty huudred-kuotted bolt. 7 Here are — we sing them loudly forth— our thoughts among the best of song.4, Even Irghtnings like the blaze of fire. 8 When hidden thoughts, spontaneously advancing, glow, and with tlie stream Of sacrifice the Ranvas shine. 9 Indra, may we obtain that wealth in horses and in herds of cows, And prayer that may be noticed first. 10 I from my Father have received deep knowledge of the Holj Law : I was born like unto the Sun. ^^ After the lore of ancient time I make, like Kanva, beauteous songs, And Indra's self gains strength thereby. 12 Whatever Rishis have not praised thee, Indra, or have lauded thee, By me exalted wax thou strong. 13 When his wraih thundered, when he rent Yritra to pieces^ limb by limb, He sent the waters to the sea. 14 Against the Dasyu Sushna thou, Indra, didst hurl thy during bolt: Thou, Dread One, hast a hero's fame. 15 Neither the heavens nor firmaments nor regions of the earth contain Indra, the Thunderer with his might. 16 0 Indra him who lay at length staying thy copious waters

thou. In his own footsteps, smoteut down. 17 Thou hiddest deep in darkness him, 0 Indra, who had set his grasp On spacious heaven and earth conjoined. 10 From my Father : * from Indra, the true protector,' according to SAyana. 12 Have not praited thee : have not praised thee yet, that is, will praia« thee hereafter. — Ludwig. 16 Jn his own footsteps : or, in the (waters) at his feet. ' Into the rushing tireama. ' — Wilson. 2Z Conjoined: like two bowls turned towarda e«hc\v ol\i«5» 18 Indra, whatever Yatla and Bhrigus have offered praise to thee. Listen, thou Mighty, to my call. 19 ludm, these spotted cows yield thee their butter and the milky draught, Aiders, thereby, of sacrifice ; 20 Which, teeming, have received thee as a life-germ, Indra, with their mouth, Like Surya who sustaineth all. 21 O Lord of Might, with hymns of praise the Kanvas havt increased thy power, The drops poured forth have strengthened thee. 22 Under thy guidance, Indra, mid thy praises. Lord of Thunder, shall The sacrifice be snoo performed. 23 Indra, disclose much food for us, like a stronghold with store of kine : Give progeny and heroic strength.

24 And, Indra, grant us all that wealth of fleet steeds which shone bright of old Among the tribes of Nahushas. 25 Hither thou seemest to attract heaven's fold which shines be- fore our eyes. When, Indra, thou art kind to us. 26 Yea, when thou puttest forth thy power, Indra, thou governest the folk, Mighty, unlimited in strength. 27 The tribes who bring oblations call to thee, to thee to give them help. With drops to thee who spreadest far. 28 There where the mountains downward slope, there by the meeting of the streams The Sage was manifest with song. 29 Thence, marking, from his lofty place downward he looks upon the sea, And thence with rapid stir he moves. .18 TatU: 'pious sages/ — Wilson. Angirases, according to S&yana. 20 The stanza is unintelligible to me. Sayana says that * thee' means Indra in the shape of the grass which his fertilizing energy causes to grow, and by feeding on which the cows multiply. This energy of Indra's is all-supporting like the sun. See Wilson's note. Ludwig proposes an alteration of the text. 24 THbes of Nahuahas : or, perhaps, the neighbouring tribes. 28 TA« Sctge : Indra. * Sftyana's conclusiou of the purport of the verse is, that men ought to sacrifice in those places where Indra is said to be mauit^^ •d.*— Wilson.

29 TAe sea.' the reservoir qf Soma Juice. 30 Then, verily, they see the light refulgent of primeval seed, Kiudled on yonder side of heaven. 31 Indra, the Kanvas all exalt thy wisdom and thy manly power, And, Mightiest ! thine heroic strength, 32 Accept this eulogy of mine, Indra, and guard me carefully : Strengthen my thought and prosper it. 33 For thee, 0 Mighty, Thunder-armed, we singers through devo- tion have Fashioned the hymn that we may live. 34 To Indra have the Kaiivas sung, like waters speeding down a slope : The song is fain to go to him. 35 As rivers swell the ocean, so our hymns of praise make Indra strong, Eternal, of resistless wrath. 36 Come with thy lovely Bay Steeds, come to us from regions far away : 0 Indra, drink this Soma juice. 37 Best slayer of the Vritras, men whose sacred grass is ready trimmed Invoke thee for the gain of spoil. 38 The heavens and earth come after thee as the wheel follows Etasa : To thee flow Soma-drops effused. 39 Rejoice, 0 Indra, in the light, rejoice in SaryanavHn, be Glad in the sacrificer's hymn. 40 Grown strong in heaven, the Thunder-armed hath bellowed,

Vritraslayer, Bull, Chief drinker of the Soma juice. 41 Thou art a Kishi born of old, sole Ruler over all by might : 'J'hou, Indra, guardest well our wealth. ^JJ^ 42 May thy Bay Steeds with beauteous backs, a hundj^^Tbring thee to the feast, .'■^^ Bring thee to these our Soma-draughts. 43 The Kaijivas with their hymns of praise have magnified this ancient thought That swells with streams of meath and oil. 30 The light : the Sun which is lighted up beyond the range of men's sight. 38-4* the wheel follows Etasa: as the chariot of the Sun follows the horse iAat draws it. ^^^ 39 Saryanivdn said to be a lake and diatnct in Kutukshetra. 'ftee I. 84» 14, note. 44 Mid mightiest Gods let mortal man choose Indra at the sacrifice, Indra, whoe'er would win, for help. 45 Thy steeds, by Priyamedhas praised, shall bring thee, God whom all invoke, Hither to drink the Soma juice. 46 A hundred thousand have I gained from Parsu, from Tirindira, And presents of the Y4davas. 47 Ten thousand head of kine, and steeds three times a hundred they bestowed Ou Pajra for the S&ma-song. 48 Kakuha hath reached up to heaven, bestowing buffaloes yoked

in fours. And matched in fame the Y&davas.

O Maruts, when the sage hath poured the Trishtup fortb as food for you, Ye shine amid the mountain-clouds. 2 When, Bright Ones, fain to show your might ye have deter- mined on your course,. The mountain-clouds have bent them down. 3 Loud roaring with the winds the Sous of Prisni have upraised themselves : They have poured out the streaming food. 4 The Maruts spread the mist abroad and make the mountains rock and reel. When with the winds they go their way ; 5 What time the rivers and the hills before your coming bowed them down, So to sustain your mighty force. 46 Prom Parsu, from Tirindira: *from Tirindira the eon of Parsu' — "Wilsou. Both names are Iranian (cf. Tiridates, Persa). See Weber's ^j[>wc/i6« im Vedischen RO/ualy pp. 36—38 (Sitzungsberichte der K. P. Akademie der Wisseuschaften, 1891, XXXVIII). Yddavas : or Tadus, descendants of the hero Yadu . 47 Pajra: see VIII. 4. 17. 48 Kahvha : or, the lofty one, meaning Tirindira. Buffaloes : or camels. 1 The Trishtup: according to one of SHyana's three interpretations, the Soma offeryig at the midday libation accompanied by hyuoiXH uv \\i<^ Txvi^\.>^ metre. ♦ 6 We call on you for aid by night, on you for succour in the day. On you while sacrifice proceeds.

7 These, verily, wondrous, red of hue, speed on their coursts with a roar Over the ridges of the sky. 8 With might they drop the loosened rein so that the Sun may run his course, And spread themselves with beams of light. 9 Accept, ye Maruts, this my song, accept ye thi^i mine hymn of praise, Accept, Kibhukshans, this my call. 10 The dappled Cows have poured three lakes, meath for the Thunder-wielding God, From the great cask, the watery cloud. 110 Maruts, quickly come to us when, longing for felicity. We call you hither from the sky. 1 % For, Rudras aud Ribhukshaus, ye, Most Bountiful, are in the house, Wise when the gladdening draught is drunk. 13 0 Maruts, send us down from heaven riches distilling raptur- ousjoy, With plenteous food, sustaining all. 14 When, Bright Ones, hither from the hills ye have resolved to take your way. Ye revel in the drops effused. 15 Man should solicit with his lauds happiness which belongs to them, So great a band invincible. 16 They who like fiery sparks with showers of rain blow through the heaven aud earth. Milking the spring that never fails. 17 With chariots and tumultuous roar, with tempests and with

hymns of praise The Sons of Prisni hurry forth. 18 For wealth, we think of that whereby ye aided Yadu, Turvaaa, And Kanva who obtained the spoil. 8 They drop the loosened rein : they speed forward to prepare the way for the Sun. 9 Ribhukshans : Mighty Ones, according to S&yana. JO TAe dappled Cows: the ^Maruts. Three lakes: three large Soma receptacles, the DrofjakcUaBa, the J(2^van%a, and tVi.^ P'Clta6^ri^ Tho meaning l|» the MaiuU have poured down abundant "water ixoxo. X\ia x^u-^avjA» 19 May these our viands Bounteous Ones ! that flow in streams like holy oil, With K^nva'a hymns, increase your might. 20 Where, Bounteous Lords for whom the grass is trimmed, art ye rejoicing now ? What Brahman is adoring you ? 31 Is it not there where ye of old, supplied with saored grass, for lauds Inspired the strong in sacrifice % 22 They brought together both the worlds, the mighty waters, and the Sun, And, joint by joint, the thunderbolt. 23 They sundered Vritra limb from limb and split the gloomj mountain-clouds. Performing an heroic deed. 24 They reinforced the4)ower and strength of Trita as he fought, and helped Indra in battle with the foe.

25 They deck themselves for glory, bright, celestial, lightning in their hands, And helms of .gold upon their heads. 26 When eagerly ye from far away came to the oavem of the Bull, He bellowed in his fear like Heaven. 27 Borne by your golden -footed steeds, 0 Gods, come hither to receive The sacrifice we oflFer you. 28 When the red leader draws along their spotted deer yoked to the car. The Bright Ones come, and shed the rain. 29 Sushoma, Saryan^vsln, and Arjlka full of homes, have they, These Heroes, sought with downward car. 19 With Kdnva's hymns: hymns of the Rishi Punarvatea, a descendant of Kanva. 21 The Bti^ong in sctcHJloe : the Maghavant^ wealthy worshippers. 24 Trita : a Yedic deity, perhaps Agni in his third form, generally associated with Indra, V&yti, and the Maruts. See. YoL I., Index. In battle loith the foe : or, to overcome Vritra. 26 The cavern of the Bull : perhaps, the hollow of the rain-cloud ; ' the opening of the rainy (firmament).' — Wilson. 28 Leader : or side-horse. 29 Sail/and vdn .'^has occurred before (soe I. 84. 14, and YIII 6. 39) as the name of a lake. Arjlka is said by Sftyaua to be the name of «b d\%tT\<^\«^ vql<\ be takes tush&ma (eontainiDg excellent Soma) to be an ad^eclvv^ q\iii^l>jvsv^>^, SeaZImmer, AUindiscAe* Lebenf p. IP.

30 When, Maruts, will ye come to him, the singer who invokes you thus, With favours to your suppliant ? 31 What now ? where have ye still a friend since ye left Indra all alone ? Who couateth on your friendship now ? 32 The Kanvas sing forth Agni*s praise together with, our Maruts' who Wield thunder and wear swords of gold. 33 Hither for new felicity may I attract the Impetuous Ones, The Heroes with their wondrous strength. 34 Before them sink the very hills deeming themselves abysses : yea, Even the mountains bend them down. 35 Steeds flying on their tortuous path through mid-air carry , them, and give . The man who lauds them strength and life. 36 A.gni was born the first of all, like Surya lovely with bis light: With lustre these have spread abroad.

With all the succours that are yours, 0 Asvins, hither come to us : Wonderful, borne on paths of gold, drink ye the meath with 2 Come now, ye Asvins, on your car decked with a sun-bright canopy. Bountiful, with your golden forms. Sages with depth of intellect. 3 Come hither from the Nahushas, come, drawn by pure hymns, from mid-air. 0 Asvins, drink the savoury juice shed in the Kanvas' sacrifice. 31 Left Indra all alone ? ; This is merely a rhetorical question meaning, ye never did desert him. The Maruts alone stood by him when he fought with 36 With lustre these have spread abroad : * then they (the Maruts) stood round in their radiance.^ * The Scholiast intimates that this verse refers to the ceremony called Agnimdruta, when Agni ia first worshipped, then the Maruts.*- -Wilson . S J^rom . the Nafi,Mha8 : or, according to ot\iei&, Irom the neighbouring MiMN 8.] THE RIG VEDA. 127 4 Come to us hither from the heavens, come from mid-air, well- loved by us : Here Kanva's son hath pressed for you the pleasant meath of Soma juice. 5 Come, Asvins, to give ear to us, to drink the Soma, Asyins,

come. Hail, Strengtheners of the praise-song ! speed onward, ye Heroes, with your thoughts. 6 As, Heroes, in the olden time the Rishis called you to their aid. So now, 0 Asvins, come to us, come near to this mine eulogy. ' 7 Even from the luminous sphere of heaven come to us, ye who find the light. Carers for Vatsa, through our prayers and lauds, 0 ye who hear our call. 8 Do others more than we adore the Asvins with their hymns of praise? The Kishi Vatsa, Kanva's son, hath magnified you with his songs. 9 The holy singer with his hymns hath called you, Asvins, hither- ward; : Best Vritra-slayers, free from stain, as such bring us felicity. 10 What time, ye Lords of ample wealth, the Lady mounted on your car. Then, O ye Asvins, ye attained all wishes that your hearts desired. 11 Come thence, 0 Asvins, on your car that hath a thousand ornaments : Vatsa the sage, the sage's son, hath sung a song of sweets to you. 12 Cheerers of many, rich in goods, discoverers of opulence, The Asvins, Riders through the sky, have welcomed this my 13 0 Asvins, grant us all rich gifts wherewith no man may

interfere. Make us observe the stated times : give us not over to reproach. 14 Whether, N^satyas, ye be nigh, or whether ye be far away, Come thence, 0 Asvins, on your car that hath a thousand 7 Carers for Vatsa : ye who favour and provide for Vatsa, the Rishi of Hymn VL of this Book. J 0 TA€ lady. SHryA, Daughter of the Sun. S«e. 1. W^. \T . 15 Vatsa the Bishi with his songs, N&satyas, hath exalted you : Grant him rich food distilling oil, graced with a thousand 16 Bestow on him, 0 Asvins, food that strengthens, and that drops with oil. On him who praises you for bliss, and, Lords of bounty, prays for wealth. 1 7 Come to us, ye who slay the foe. Lords of rich treasure, to this hymn. 0 Heroes, give us high renown and these good things of earth for help. 1 8 The Priyamedhaa have invoked you with all succours that are yours, Yoii, Asvins, Lords of solemn rites, with calls entreating you to come. 19 Come to us, Asvins, ye who bring felicity, auspicious Ones, To Vatsa who with prayer and hymn, lovers of song, hath 20 Aid us, 0 Heroes, for those hymns for which ye helped

Gosarya erst. Gave Vasa, Dasavraja aid, and Kanva and Medh&tithi ; 21 And favoured Trasadasyu, ye Heroes, in spoil-deciding fray : For these, 0 Asvins, graciously assist us in acquiring strength* 22 0 Asvins, may pure hymns of ours, and songs and praises, honour you : Best slayers everywhere of foes, as such we fondly yearn for you. 23 Three places of the Asvins, erst concealed, are made apparent now. Both Sages, with the flight of Law come hither unto those who live.

To help and favour Vatsa now, 0 Asvins, come ye hitherward. Bestow on him a dwelling spacious and secure, and keep malignities away. 20 Oosarya : said by Sdyana to be a name of S.\yu. See I. 116, 22. Fafa and Dasavraja are known only as prot6g^ of the Asvins. 21 TrasacUtayu : see Vol. I., Index. 23 Three places: according to S&yana, the three wheels of the Asvins' ehariot are intended. The three places can only be heaven, firmament, and earth, hidden during the darkness of night and made visible by the coming #/ the Aavina and Dawn. " 1 Fatsa: apparently another name oi Saad^kar^a, colled also KAnra at ^^oeadnat of Kanva, the Rishi of the hyum. 9 All manlineas that is iu heaveD, with the Five Tribes, or in mid-€tir, Bestow, ye Asvins, upon us. 3 Remember Elinva first of all among the singers, Afvins, who Have thought upon your wondrous deeds. 4 Asvins, for you with song of praise this hot oblation is effused. This your sweet Soma juice, ye Lords of ample wealth, through which ye think upon the foe. 5 Whatever ye have done in floods, in the tree. Wonder- Wor- kers, and in growing plants, Therewith, O Asvins, succour me.

6 What force, N&satyas, ye exert, whatever, Gods, ye tend and heal, This yQur own Yatsa gains not by his hymns alone : ye visit him who offers gifts. 7 Now hath the Bishi splendidly thought out the Asvins' hyjnn of praise. Let the Atharvan pour the warm oblation forth, and Soma very rich in sweets. 8 Ye Asvins, now ascend your car that lightly rolls upon its way. May these my praises make you speed hitherward like a cloud of heaven. 9 When, 0 N&jatyas, we this day make you speed hither with our hymns. Or, Asvins, with our songs of praise, remember E&nva specially. 10 As erst KakshivStU and the Bishi Vyasva, as erst Dtrghatamas invoked your presence. Or, in the sacrificial chambers, Vainya Pfithi, so be ye mindful of us here, 0 Asvins. 3 Thought upon : or touched upon, handled. 4 Think upon the foe: plan the destruction of the demon of darknesB. 5 Whatever ye have done : Professor Wilson paraphrases after SAyana : * pieeenre me with that (healing virtue) deposited by you in the waters/ in the trees, in the herbs.' 7 The A tharvan : the priest who has special charge of the fire and the Soma. I follow Ludwig in taking dtharvani as a nominative and not as a locative as SAyana does : ' he will sprinkle the sweet-flavoured Soma and the gharma (oblation) on the Atharvan fire/ — Wilson.

10 Kdkthtv^n: see I. 18. 1. Vyafva: see I. 112. 15. Dlrghatamae: see Vol. L, Index. Vaiaya: eon of Vena. Pnthi: the first auoiaUd \dii%, 1 1 Come aa home-guardians, saving iis from foemen, guarding our living creatures and our bodies, Come to the house to give us seed and oflspring, 12 Whether with Indra ye be faring, Asvins, or resting in one dwelling-place with Vayu, In concord with the Ribhus or Adityas, or standing still in Vishnu's striding-places. 13 When I, 0 Asvins, call on you to-day that I may gather strength. Or as all-conquering might in war, be that the Asvins' noblest grace. 14 Now come, ye Asvins, hitherward: here are oblations set for you ; These Soma-draughts to aid Yadu and Turvasa, these offered you mid Kanva's sons. Ip Whatever healing balm is yours, Nasatyas, near or far away, Therewith, great Sages, grant a home to Vatsa and to Vimada. 16 Together with the Goddess, with the Asvins' Speech have I awoke. Thou, Goddess, hast disclosed the hymn, and holy gift from mortal men. 17 Awake the Asvins, Goddess Dawn ! TJ]^ Mighty Lady of sweet strains ! Rise, straightway, priest of sacrifice ! fiigh glory to the gladdening draught !

18 Thou, Dawn, approaching with thy light shin^st together with the Sun, And to this man-protecting home the chariot of the Asvins comes. 19 When yellow stalks give forth the juice, as cows from udders pour their milk, And voices sound the song of praise, the Asvins* worshippers show first. 20 Forward for glory and for strength, protection that shall conquer men, And power and skill, most sapient Ones ! 11 Our living ci'eatures: our dependents and our cattle. 12 Vishnu's striding-places : from which he made his three great strides through earth, firmament, and heaven. 13 That : the granting of my request. 16 And to Viinada: as ye did to Vimada.-r-Sftyana. See Vol. I., Index. 16 The Goddess : Dawn. The Asvins' Speech: V&k or Speech who glorifies the Asvins ; i. e. the hymn that praises them. JP Teltow stalks : of Soma plants. 20 J^of-^tmrd for gloi-y : advance and come to gj.^^ ms ^lory^ etc. mrmif ii.] tns rigveda. isi 31 When,* Advins, worthy of our lauds, ye seat you in the father's house. With wisdom or the bliss ye bring.

WaBTHBR ye travel far away or dwell in yonder light of heaven, Or in a mansion that is built above the sea, come thence, ye Asvins, hitherward. % Or if for Manu ye prepared the sacrifice, remember also Kanva's son. I call Brihaspati, Indra, Vishnu, all the Gods, the Asvins borne by rapid steeds. 3 Those Asvins I invoke who work marvels, brought hither to receive, With whom our friendship is most famed, and kinship passing that of Gods. 4 On whom the solemn rites depend, whose worshippers rise without the Sun : These who foreknow the holy work of sacrifice, and by their Godhead drink the sweets of Soma juice. 5 Whether ye, Lords of ample wealth, now linger in the east or west. With Druhyu, or with Anu, Yadu, Turvsa, I call you hither ; come to me. 6 Lords of great riches, whether through the firmament ye fly or speed through heaven and earth. Or with your Godlike natures stand upon your cars, come thence, 0 Asvins, hitherward.

TnoUy Agni, God mid mortal men, art guard of sacred rites, thou art To be adored at sacrifice. ■ ■ ■ I.I , ' ■ ■ 1 21 In the father's house: in the sacrificial hall of the father of the family, the wealthy householder who institutes the sacrifice. This stanza is a continuation of 19, although the connexion is interrupted by the intervening stanza. 1 Above the sea: above the ocean of air. 3 To receive : our oblations. -4 Without the sun : S-^yana explains asUr^ diflterently, connecting in with siiri instead of sUtra : * o£ whom there are worshippers in a l)lace where there is no worship.'— Wilson. 5 Druhyu and the other names stand for the tribes called after these ancient chieftains. See Vol. I., Index. The hymn is translated in Max MiiUer'a iTutor]/ of AucietiV ^gc(v%V.YV.^ Litfraturg, 182 THE HYMNS OF [BOOK VUl. 2 0 Mighty Agni, thou must be glorified at our festivalBy Bearing our offerings to the Gods. 3 0 J&tavedas Agni, fight and drive our foes afar from us. Them and their godless enmities. 4 Thou, J^tavedas, seekest not the worship of a hostile man. However nigh it be to thee.

6 We sages, mortals as we are, "adore the mighty name of thee, Immortal JSitavedas* name. 6 Sages, we call the Sage to help, mortals, we call the Gk)d to aid : We call on Agni with our songs. 7 May Vatsa draw thy mind away even from thy loftiest dwel- ling-place, Agni, with song that yearns for thee. 8 Thou art the same in many a place : mid all the people thou In fray and fight we call on thee. ^ 9 When we are seeking strength we call Agni to help us in the strife. The giver of rich gifts in war. 10 Ancient, adorable at sacrifices, Priest from of old, meet for our praise, thou sittest. Fill full and satisfy thy body, Agni, and win ^s happiness by offering worship.

Jot, Mightiest Indra, known and marked, sprung most irom Soma^raughts, wherewith Thou smitest down the greedy fiend, for that we long. 2 Wherewith thou holpest Adhrigu, the great Dasagva, and the God Who stirs the sunlight, and the sea, for that we long. 3 Wherewith thou dravest forth like cars Sindhu and all the mighty floods To go the way ordained by Law, for that we long. 2 Bearing owr offerings to ike Goda: literally, ' the charioteer of solemn rites.' 1 Joy J mddah : the rapturous exhilaration produced in Indra by drinking the Soma juice. For that we long : the short refrain or burden which generally concludes each stanza of each triplet of this hymn is sometimes rather loosely attached and cannot always be clearly jbroughtout in the proper place in translation. 2 Adhrigu: according to S&ya^a a Rishi so named. Seel.ll2.20.Dafagva: one of the priestly family connected with, or identical with, the Angirases^ • the accomplisher of the ten (months* rite).* — Wilson. Ludwig thinks that Maf{fa^a hem may mean the iSun. The sea : of air. 4 Accept this laud for aid, made pure like oil, thou Caster of the Stone, Whereby even in a moment thou hast waxen great.

5 Be pleased, Song-lover, with this song : it flows abundant like the sea. Indra, with all thy succours thou hast waxen great. 6 The Qod who from afar hath sent gifts to maintain our friendship's bond, Thou, spreading them like rain from heaven, hast waxen great. 7 The beams that mark him have grown strong, the thunder rests between his arms, When, like the Sun, he hath increased both Heaven and Earth. 8 When, Mighty Lord of Heroes, thou didst eat a thousand buffaloes. Then grew and waxed exceeding great thine Indra-power. 9 Indra consumeth with the rays of Siirya the malicious man : Like Agni conquering the woods, he hath grown strong. 10 This newest thought of ours that suits the time approaches unto thee : Serving, beloved in many a place, it metes and marks. 11 The pious germ of sacrifice directly purifies the soul. By Indra's lauds it waxes great, it metes and marks. 12 Indra who wins the friend hath spread himself to drink the Soma-draught : Like worshipper's dilating praise ; it metes and marks. 13 He whom the sages, living men, have gladdened, offering up their hymns, Hath swelled like oil of sacrifice in Agni's mouth.

8 Didst eat a thousand buffaloes : the buffaloes probably represent the clouds which the Sun dissipates or consumes. — Ludwig. 'When thou hast slain thousands of mighty foes.' — ^Wilson. 10 It metes and ma/rhs: defines and discriminates Indra's good qualities. — SAya^a. 11 The germ of sacr\fiee is probably the wish that prompts the offering. Sftyana explains differently : ' The devout praiser of the adorable (Indra) purifies in due succession the offering (of the Soma) ; with sacred hymns he magniBte (the might of Indra; he verily proclaims the measure (of his merits).' 12 Worshipper*s dilating praise : I follow SAyana : but the stanza is unintelligible to me. ' Indra, the benefactor of his friend (the worshipper) » has enlarged himself to drink the Soma, in like manner as the pious praise dilates and proclaims the measure of his merits.' — Wilson. The meaning of vdffi (praise, according to S^yana) is uncertain. Yon Roth thinks that the two press-stones are meant^ and others e:(plain it as the aYrQ!td,\uiLl&iQ\ ^sj^^^sn^ in BBcriMoa, J 4 Aditi also hath brought forth a hymn for Indra, Sovran Lord: The work of sacrifice for help is glorified. 1 5 The ministering priests have sungtheir songs for aid and eulogy: iGrod, thy Bays turn not from thi rite which Law ordains.

16 If, Indra, thou drink Soma by Vishnu's or Trita Aptya's side* Or with the Maruts take delight in flowing drops ; 17 Or, Sakra, if thou gladden thee afar or in the sea of air, Rejoice thee in this juice of ours, in flowing drops. 18 Or, Lord of Heroes, if thou aid the worshipper who sheds the juice, Or him whose laud delights thee, and his flowing drops. 19 To magnify the God, the God, Indra, yea, Indra for your help, And promptly end the sacrifice — this have they gained. 20 With worship, him whom men adore, with Soma, him who drinks it most, Indra with lauds have they increased — this have they gained. 21 His leadings are with power and might and his instructions manifold : He gives the worshipper all wealth : this have they gained. 22 For slaying Vritra have the Gods set Indra in the foremost place. Indra the choral bands have sung, for vigorous strength. 28 We to the Mighty with our might, with lauds to him who hears our call, With holy hymns have sung aloud, for vigorous strength. 24 Not earth, nor heaven, nor firmaments contain the Thunder- wielding God : They shake before his violent rush and vigorous strength.

25 What time the Gods, 0 Indra, set thee foremost in the furious fight, Then thy two beautiful Bay Steeds carried thee on. 26 When Vritra, stayer of the floods, thou -slewest, Thunderer with might. Then thy two beautiful Bay Steeds carried thee cm. 27 When Vishnu, through thine energy, strode wide those three great steps of his. Then thy two beautiful Bay Steeds carried thee on. 28 When thy two beautiful Bay Steeds grew great and greater Even then all creatures that had life bowed down to thee. 3^ Trie^ 4piya: see VIII. 7. 24, note. Here h« ap^^eors as the preparer of celestial Soma for Indra* 29 When, Indra, all theMarut folk humbly submitted them to th^e, Even then all creatures that had life bowed down to thee. 30 When yonder Sun, that brilliant light, thou settest in the heaven above, Even then all creatures that had life bowed down to thee. 31 To thee, OIndra, with this thought the sage lifts up this eulogy, Akin and leading as on foot to sacrifice. 32 When in thine own dear dwelling all gathered have lifted up the voice Milk-streams at worship's central spot, for sacrifice, 33 As Priest, O Indra, give us wealth in brave men and good

steeds and kine That we may first remember thee for sacrifice.

Indra, when Soma juices flow, makes his mind pure and meet for lauds. He gains the power that brings success, for great is he. 2 In heaven's first region, in the seat of Gods, is he who brings success, Most glorious, prompt to save, who wins the water-floods. 3 Him, to win strength, have I invoked, even Indra mighty for the fray. Be thou most near to us for bliss, a Friend to aid. 4 Indra, Song-lover, here for thee the worshipper's libation flows Rejoicing in this sacred grass thou shinest forth. 5 Even now, 0 Indraj give us that which, pressing juice, we crave of thee. Bring us wealth manifold which finds the light of heaven. 6 What time the zealous worshipper hath boldly sung his songs to thee, Like branches of a tree up-grows what they desire. 7 Generate songs even as of old, give ear unto the singer's call : Thou for the pious hast grown great at each carouse. ^am^mt^m^^^^ **^ m ■ ■ ■— ^^— i ■■!■■■ ,i^ ■— ».imii <m iiiim^ iim ■■■■!■■■■»■■ ^.i^. mi ^ ^— ^m^^i^— ^^^ 31 The Becond line is difl&cult. Wilson, following SAyava, paraphrases the stanza: *The wise (worehipper), India, ofifers thee this gratifying sincere praise along with pious rites at the sacrifice, as (a man places) a kinsman in (a prominent) position.'

32 Milk-streams : the sweetly- flowing hymns. Wilson remarks : * This is probably an ancient hymn, both by its rcpetitioo* and oombiuatu>n of simplicity und obscurity.' 7 Generate aon^s; by grBrUting the prayers of the aVu^^ta, ia« 3} BE HYMNS OP IMOOR VIM. 8 Sweet strains that glorify him play like waters speeding down a slope, Yea, him who in this song is called the Lord of Heaven ; 9 Yea, who alone is called the Lord, the single Ruler of the folky By worshippers seeking aid ; may he joy in the draught. 10 Praise him, the Glorious, skilled in song. Lord of the two victorious Bays : They seek the worshipper's abode who bows in prayer. 11 Put forth thy strength: with dappled Steeds come, thou of mighty intellect, With swift Steeds to the sacrifice, for 'tis thy joy. 12 Grant wealth to those who praise thee, Lord of Heroes, Mightiest Indra : give Our princes everlasting fame and opulence. 13 1 call thee when the Sun is risen, I call thee at the noon of day : With thy car-horses, Indra, come well-pleased to us. 14 Speed forward hither, come to us, rejoice thee in the milky

draught : Spin out the thread of ancient time, as well is known. 15 If, Sakra, Viitra-slayer, thou be far away or near to us. Or in the sea, thou art the guard of Soma juice. 16 Let songs we sing and Soma-drops expressed by us make Indra strong : The tribes who bring oblations find deliglit in him. 17 Him sages longing for his aid, with offerings brought in eager haste. Him, even as branches, all mankind have made to grow. 18 At theTrikadrukas the Gods span sacrifice that stirred the mind: May our songs strengthen him who still hath strengthened us. 19 When, true to duty, at due times the worshipper offers lauds They call him Purifier, Pure, and Wonderful. 14 Spin out the thread of aneUnt times : * extend the ancient sacrifice.* — The dae performance of sacrifice is regarded as an unbroken thread reaching through a Buccesnion of Kishis from ancient to modem times. 15 /n the sea: in the firmament, or ocean of air. 17 All mankind: kshonfh. But see M. Miiller, Vedic Hymns, I. 810. 18 At the Tnhadrukas : according to SAyana these are the first three days of the Abhiplava ceremony. According to some modem scholars they are probably three peculiar Soma-vessels, or an oblation consisting of three ofiPerings of Soma. Span sacrHice : see above note on 14. That stilted the mind:

that utiged others to follow the example. JP j¥fm : a change of pereon, Indra being xaessxt. SO 'Hiat mind of Rudn, fresh and strong, moves conscious in the ancient ways, With reference whereto the wise have ordered this. 21 If thou elect to be my Friend drink of this sacrificial juiCe, By help whereof we may subdue all enemies. 22 O Indra, Lover of the song, when shall thy praiser be most blesti When wilt thou grant us wealth in herds of kine and steeds ? 23 And thy two highly-lauded Bays, strong stallions, draw thy car who art Untouched by age, most gladdening car for which we pray. 24 With ancient offerings we implore the Young and Strong whom many praise. He from of old hath sat upon dear sacred grass. 25 Wax mighty, thou whom many laud for aids which Bishis have extolled. Pour down for us abundant food and guard us well. 26 O Indra, Caster of the Stone, thou helpest him who praises thee: From sacrifice I send to thee a mind- yoked hymn. 27 Here, yoking for the Soma^raught these Horses, sharers of tliy feast. Thy Bay Steeds, Indra, fraught with wealth, consent to come.

28 Attendants on thy glory, let the Rudras roar assent to thee. And all the Marut companies come to the feast. 29 These his victorious followers hold in the heavens the place they love. Leagued in the heart of sacrifice, as well we know. 30 That we may long behold the light, what time the ordered rite proceeds. He duly measures, as he views, the sacrifice. 31 O Indra, strong is this thy car, and strong are these Bay Steeds of thine : O Satakratu, thou art strong, strong is our call. 20 Have ordered this : song of praise, or holy ceremony. — Ludwig. 26 Mind-yohed : made ready by the poet'8 mind, as a chariot — to which the hymn is frequently compared — is equipped for a journey. 28 The Rudras : the sons of Rudra, the Maruts. 29 The hearty literally navel, that is the central point, of sacrificef is the receptacle on which oblations are placed, or the uttaravedt or north altar. 31 Strong : vrishA .' as has been noticed before (see I. 177. 2. 3.) some of the Vedic poets delight in the repetition of this word and derivatives from the Bame root. S4yana explains vrte^ ; as 'showerer of benefits/ and Ludwig translates it by ' stierkraftig/ strong as a bulL The otl^m^ \Xied.\i\\i^ q'I "^^^^ word is male, maacvJiae, and, hence, strong.

I Strong is the press-stone, strong thy joy, strong is the flowing Soma juice: Strong is the rite thou furtherest, strong is our call. \ As strong I call on thee the Strong, 0 Thunderer with thy thousand aids : For thou hast won the hymn of praise. Strong is our call.

If I, 0 Indra, were, like thee, the single Sovran of all wealth, My worshipper should be rich in kine. I I e-hould be fain, 0 Lord of Power, to strengthen and enrich the sage, Were I the Lord of herds of kine. • To worshippers who press the juice thy goodness, Indra, is a cow Yielding in plenty kine and steeds. None is there, Indra, God or man, to hinder thy munificence, The wealth which, lauded, thou wilt give. ' The sacrifice made Indra strong when he unrolled the earth, and made Himself a diadem in heaven. Thine aid we claim, 0 Indra, thine who after thou hast waxen great Hast won all treasures for thine own. In Soma's ecstasy Indra spread the firmament and realms of light. When he cleft Vala limb from limb. Showing the hidden he drave forth the cows for the Angirases, And Vala he cast headlong down. By Indra were the luminous realms of heaven established and secured, Firm and immovable from their place. Indra, thy laud moves quickly like a joyous wave of waterfloods : Bright shine the drops that gladden thee. For thou, 0 Indra, art the God whom hymns and praises

magnify : Thou blessest those who worship thee. Let the two long-maned Bay Steeds bring Indra to drink the Soma juice, Vbe Bountiful to our sacrifice. MYMN lfi.l TBE RIO VEDA, 189 13 With waters' fo*m thou torest off, Indra, the head of Namuchi, Subduing all conteuding hosts. 14 The Dasyus, when they fain would climb by magic arts and mount to heaven, Thou, Indra, castest down to earth. 15 As Soma-drinker conquering all, thou scatteredst to every side Their settlement who poured no gifts.

Sing forth to him whom many men invoke, to him whom many laud : Invite the powerful Indra with your songs of praise. 2 Whose lofty might — for doubly strong is he — supports the heavens and earth, And hills and plains and floods and light with manly power. 3 Such, Praised by many ! thou art King : alone thou smitest Vritras dead. To gain, 0 Indra, spoils of war and high renown. 4 We sing this strong and wild delight of thine which conquers in the fray. Which, Caster of the Stone ! gives room and shines like gold. 5 Wherewith thou also foundest lights for Ayu and for Manu's sake : Now joying in this sacred grass thou beamest forth. 6 This day too singers of the hymn praise, as of old, this might of thine ; Win thou the waters day by day, thralls of the strong. 7 That lofty Indra-power of thine, thy strength and thine intelligence, Thy thunderbolt for which we long, the wish makes keen. 8 O Indra, Heaven and Earth augment thy manly power and thy renown : The waters and the mountains stir and urge thee on. ' 9 Vishnu the lofty ruling Power, Varuna, Mitra sing thy praise : In thee the Maruts' company have great delight.

13 With watei'8\ foam : with a tlmiiderbolt in the form of foam, according to a later legend. See Lanmau, Sanskrit Readei; p. 375, who takes Namuchi to be a waterspout in a lake, and * with foam ' to mean ' accompanied hy foam.' 4 Wild delight : Soma juice, the cause of tliy rapture. 5 For Ayu and for Manu's sake : that is for man. Ayu was the soa ol Pnrdi-avas and Urvasl. 6 7h»'all8 of tlie Hronp: controlled and imprisoned \>^ VrvfeWb. r r^ mtk .' oar wisbea expnased iu prayer and peaiae, ' ,10 0 Indra, thou wast bom the Lord of men, most liberal of thy gifts : Excellent deeds for evermore are all thine own. 11 Ever, alone, O highly-praised, thou sendest Vritras to their rest: None else than Indra executes the mighty deed. 12 Though here and there, in varied hymns, Indra, men call on thee for aid. Still with our heroes fight and win the light of heaven. 13 Already have all forms of him entered our spacious dwelling- place: For victory stir thou Indra, up, the Lord of Might.

Praisb Indra whom our songs must laud, sole Sovran of mankind, the Chief Most liberal who controUeth men. 2 In whom the hymns of praise delight, and all the glory-giving songs, Like the floods' longing for the tsea. 3 Him I invite with eulogy, best King, effective in the fight, Strong for the gain of mighty spoil. 4 Whose perfect ecstasies are wide, profoimd, victorious, and give Joy in the field where heroes win. 5 Him, when the spoils of war are staked, men call to be their advocate : They who have Indra win the day. 6 Men honour him with stirring songs, and magnify with solemn rites: Indra is he who giveth ease. 7 Indra is Priest and Kishi, he is much invoked by many men, And mighty by his mighty powers. 8 Meet to be lauded and invoked, true Hero with his deeds of might, Victorious even when alone. 13 All forma of him: the various qualities of Indra have been celebrated. Stir thou : the Rishi addresses himself. Lwd of Might : sacMpatim : in later literature, lord or husband of Sacht or his might personified and regarded •a his consort. 7 Priest: hrahmU, meaning, according to SAyana, greater than all. See VI. 4S. 7, 'The Bnbman who accepts the pTa^fer,' tht^t is, Indra regarded as a priemt, ^ishi: according to SAyana, ' the bcihoVdet oi «k)\VXi« krsv&^x^is^*

9 The men, the people magnify that Indra with their S&ma songSi With hymns and sacred eulogies : 10 Him who advances them to wealth, sends light to lead them in the war, And quells their fopmen in the fray. 11 May he, the saviour much-invoked, may Indra bear us in a ship Safely beyond all enemies. 12 As such, O Indra, honour us with gifts of booty, further us, * And lead us to felicity.

Comb, we have pressed the juice for thee ; 0 Indra, drink this Soma here : Sit thou on this my sacred grass. 2 O Indra, let thy long-maned Bays, yoked by prayer, bring thee hitherward : Give ear and listen to our prayers. 3 We Somarbearing Brahmans call thee Soma-drinker with thy friend. We, Indra, bringing Soma juice. 4 Come imto us who bring the juice, come unto this our eulogy, Fair-visored ! drink thou of the juice. 5 I pour it down within thee, so through all thy members let it spread : - Take with thy tongue the pleasant drink. 6 Sweet to thy body let it be, delicious be the savoury juice : Sweet be the Soma to thine heart. 7 Like women, let this Soma-draught, invested with its robe, approach, O active Indra, close to thee. 8 Indra, transported with the juice, vast in his bulk, strong in his neck And stout arms, smites the Vritras down. 9 O Indra, go thou forward, thou who rulest over all by might : Thou Vritra-slayer slay the fiends. 10 Long be thy grasping-hook wherewith thou givest ample wealth to him Who sheds the juice and worships thee.

8 With thy friend: ludra's companion, the thunderbolt. *With suitable praise.' — Wilson* 7 Like women: dressed in white garments and moving ^Ass^Vj* IUto^*. the milk that colourer it. \ 1 Here, India, is thy Soma-draught, made pure upon the sacred grass : Run hither, come and drink thereof. 12 Famed for thy radiance, worshipped well ! this juice is shed for thy delight : ^ Thou art invoked, Akhandala ! 13 To Kundapayya, grandson's son, grandson of Sringavrish ! to thee, To him have I addressed my thought. 14 Strong pillar thou, Lord of the home ! armour of Soma*ofFerers : The drop of Soma breaketh all the strongholds down, and Indra is the Kishis' Friend. 15 Holy Pridakus^nu, winner of the spoil, one eminent o'er many men, Lead on the wild horse Indra with his vigorous grasp forward to drink the Soma juice.

Now let the mortal offer prayer to win the unexampled grace Of these Adityas and their aid to cherish life. 12 Famed for thy radiance^ teorshipped well: ihe words thus rendered, 8(!tckigo and sStchipHjanay have not been satisfactorily explained by the Com- ?ientator, and their meaning is still uncertain. According to S&yana, the ormer may mean * thou whose cattle are strong,' or * thou whose radiance is renowned,* and the latter 'thou of renowned ad( (ration' or 'whose hymns are renowned ' See Wilson's note. Thou art invoked^ Akhandala I : or, *Thou, O Destroj^er, art invoked.' This appellation of Indra does not occur again in the iligveda. See Muir, 0. S. Texts, IV. 190. 13 Kvndapiyi/a and Sringavrish appear here to be names of men. Acoordmg to S&yk\itk, kit ndapiXyi/ce is the name of a particular Soma ceremony, and the offspring of Sringavrish is Indra himself. ' (InHra), who wast the offspring of Sringavrish, of whom the kur^dapdyya rite was the protector, (the sages) have fixed (of old) their minds upon this ceremony.* See Wilson's note who observes that * the construction is loose, and the explanation not very satisfactory.' 14 Lord of the home : apparently the householder who institutes the sacrifice is addressed, he vdstoshpate grihapate. — S&yana. The Risthis' Friend: mUnindm sakhd, the friend of the Munis, sages, saintly men or ascetics ; of us Kishis, according to S&yana.

15 Priddkusdnu : I follow Ludwig in taking this to be the name of the institutor of the sacrifice. According to S^yana who explains it as ' lifting up the head or back like a serpent,' or ' to be propitiated, as a serpent is, with gems, charms, medicaments, etc.,' it is an epithet of Indra ; and the leader forwafd of Indra in the second line is the wor-shipper, understood. Qrassttaann banishes the last three stanzas to his Appendix as not originally forming part oi the hymn. i Adieyas: aee I. 14. 3. 2 For not an enemy molests the paths which these Adityaa trea"d : Infallible guards, they strengthen us in happiness. 3 Now soon may Bhaga, Savitar, Varuna, Mitra, Aryaman Give ns the shelter widely spread which we implore. 4 With Gods come thou whose fostering care none chocks, O Goddess Aditi : Come, dear to many, with the Lords who guard lis well. 5 For well these Sons of Aditi know to keep enmities aloof : Unrivalled, giving ample room, they save from woe. 6 Aditi guard our herd by day, Aditi, free from guile, by night, Aditi, ever strengthening, save us from grief ! 7 And in the day our hymn is this : May Aditi come nigh to help, With loving-kindness bring us weal and chase our foes.

8 And may the Asvins, the divine Pair of Pbysieiaus, send us health : May they remove iniquity and chase our foes. 9 May Agni bless us with his fires, and Surya warm us pleasantly : May the pure Wind breathe sweet on us, and chase our foes. 10 Drive ye disease and strife away, drive ye away malignity : Adityas, keep us ever far from sore distress. 1 1 Remove from us the arrow, keep famine, Adityas ! far away : Keep enmities afar from us. Lords of all wealth ! 12 Now, 0 Adityas, grant to us the shelter that lets man go free. Yea, even the sinner from his sin, ye Bounteous Gods ! 13 Whatever mortal with the power of demons fain would injure us, May he, impetuous, suffer harm by his own deeds. 14 May sin overtake our human foe, the man who speaketh evil things. Him who would cause our misery, whose heart is false. 15 Gods, ye are with the simple ones, ye know eaeh mortal in your hearts : Ye, Vasus, well discriminate the false and true. 16 Fain would we have the sheltering aid of mountains and of water-floods : Keep far from us iniquity, 0 Heaven and Earth.

17 So with auspicious sheltering aid do ye, 0 Vasus, carry us Beyond all trouble and distress, borne in your ship. 4 With the Lords : sHribMh ; that is, the Gods. 13 With the power of demons : ' from his diabolical tnLt.\iT^' — N^>\^otk.» 18 'Adityas, ye Most Mighty Ones, grant to our children and their seed Extended term of life that they may live long days. 19 Sacrifice, O Adityas, is your inward monitor : be kind. For in the bond of kindred we are bound to you. 20 The Maruts' high protecting aid, the Asvins, and the God who saves, Mitra and Yaruna for weal we supplicate. 21 Grant us a home with triple guard, Aryaman, Mitra, Yaruna ! Unthreatened, Maruts ! meet for praise, and filled with men. 22 And as we human beings, 0 Adityas, are akin to death, Graciously lengthen ye our lives that we may live.

Sing praise to him, the Lord of Light. The Gods have m£uie the God to be their messenger, And sent oblation to the Gods. 2 Agni, the Bounteous Giver, bright with varied flames, laud thou, O singer Sobhari — Him who controls this sacred food with Soma blent, who hath first claim to sacrifice. 3 Thee have we chosen skilfullest in sacrifice. Immortal Priest among the Gods, Wise finisher of this holy rite : 4 The Son of Strength, the blessed, brightly-shining One, Agni whose light is excellent. May he by sacrifice win us in heaven the grace of Mitra, Yaruna, and the Floods. 5 The mortal who hath ministered to Agni with oblation, fuel, ritual lore, And reverence, skilled in sacrifice, 19 You,r inward monitor : or near remembraacer, not suffering you to rest until you have rewarded men for their devotions. Ludwig says that the htldh of the text is really hi Uah : For sacrifice, Adityas, is your nearest dwelling-place. 20 The God who saves : Indra, who is especially the tutelary Qod of Aryans. 21 With triple guard: or, triply defending or defended. According to SAyana, protecting from heat, cold, and wet ; or three-storeyed. 22 Akin to death : bom subject to death.

1 7*he Gods: in the first line are, according to S&ysna, the priests, t. e, those who praise : divyanti sUivantUi devd ritvijo ; but the word may be taken in its ordinary signification. 5 Ritual lore : v4dena here can hardly mean, as S&yana explains it, ' by studying the Veda.' It may perhaps mean * by knowledge of the proper use of the sacred formulaa,* or as M. MiUler says, ^by the bundle of grass * used in aacri&ce. See Ane. S, Literature, p. 28, note, wiA ^, ^Q5, 6 Verily swift to run are his fleet-footed steeds, and most re- splendent fame is his. No trouble caused by Gods or wrought by mortal man from any side o'ertaketh him. 7 May we by thine own fires be well supplied with fire, O Sou of Strength, 0 Lord of Might : Thou as our Friend hast worthy men. 8 Agni, who praises like a guest of friendly mind, is as a car that brings us gear. Also in thee is foimd perfect security : thou art the Sovran Lord of wealth. 9 That man, moreover, merits praise who brings, auspicious Agni, sacrificial gifts : May he win riches by his thoughts.

10 He for whose sacrifice thou standest up erect is prosperous and rules o'er men. He wins with coursers and with singers skilled in song : with heroes he obtains the prize. 1 1 He in whose dwelling Agni is chief ornament, and, all-desired, loves his laud well, And zealously tends his offerings — 12 His, or the lauding sage's word, his. Son of Strength ! who is most prompt with sacred gifts, Set thou beneath the Gk)ds, Vasu, above mankind, the speech of the intelligent. 13 He who with sacrificial gifts or homage bringeth very skilful Agni nigh. Or him who flashes fast with song, 14 The mortal who with blazing fuel, as his laws command, adores the Perfect God, Blest with his tlioughts in splendour shall exceed all men, as though he overpassed the floods. 15 Give us the splendour, Agni, which may overcome each greedy fiend in our abode. The wrath of evil-hearted folk. 7 Hti$t woi'thy men : in us thy worshipers. 1 0 With eourten and with singers : is successful in chariot-races and is rewarded by the Gods for his sacrifices. 12 Set thou beneath the Gods and above mankind^ is said to mean 'spread through all the sky.' The meaning of this and the preceding stanza is somewhat obscurely expressed.

^4 TAg Per/er:e Ood : dditim, explained by BSLyo^Q^ aa aTcKaiw^auV.^ja-i*^ indiviaible, complete. 16 That, wherewith Mitra, Varuna, and Aryaman, the Aevins, Bhaga give us light, That may we, by thy power finding best furtherance, worship, 0 Indra, helped by thee. 17 0 Agni, most devou-t are they, the sages who have set thee Sage exceeding wise, O God, for men to look upon : 18 Who have arranged thine altar. BlessM God, at mom, brought thine oblation, pressed the juice. They by their deeds of strength have won them mighty wealth, who have set all their hope in thee. 19 May Agni i worshipped bring us bliss, may the gift. Blessed One, and sacrifice bring bliss : Yea, may our praises bring us bliss. 20 Show forth the mind that brings success in war with fiends, wherewith thou conquerest in fight. Bring down the many firm hopes of our enemies, and let us vanquish with thine aid. 211 praise with song the Friend of man, whom Gods sent down to be herald aud messenger. Best worshipper, bearer of our gifts. 22 Thou unto sharp-toothed Agni, Young and Radiant God, proclaimest with thy song the feast — Agni, who for our sweet strains moulds heroic strength when sacred oil is offered him,

23 While, served with sacrificial oil, now upward and now dow]> ward Agni moves his sword. As doth the Asura his robe. 24 The God, the Friend of man, who bears our gifts to heaven, the God with his sweet-smelling mouth. Distributes, skilled in sacrifice, his precious things, Invoking Priest, Immortal God. 3& Son of Strength, Agni, if thou wert the mortal, bright as Mitra ! worshipped with our gifts ! And I were the Immortal God, 16 Thai : radiance or splendour. 20 Bring down the many firm hopes : there is no substantive in the tezt» and hopes, resolves, thoughts or something similar must be supplied. 21 The Friend of man : or mdnurhUam may mean ' him who was established jbjr Ifanus/ 23 ^ig stoord: the flashing flame. The A«w*a : \itL^ ^\«i^ wiWit^asi^ to »trap«. ^o3e,' outward form. ffTMNl^.} THE RTGVEDA. Ul 26 I would not give thee up, Vasu, to calumny or mi^ry, O Bounteous One. My worshipper should feel no hunger or distress, nor» Agni, should he live in sin. 27 Like a son cherished in his father's house, let our oblation rise unto the Gods. 28 With thine immediate aid may I, excellent Agni, ever gain

my wish, A mortal with a Grod to help. 29 O Agni. by thy wisdom, by thy bounties, by thy leading m«iy I gather wealth. Excellent Agni, thou art called my Providence : delight thou to be liberal. 30 Agni, he conquers by thine aid that brings him store of noble heroes and great strength. Whose bond of friendship is thy choice. 31 Thy spark is black and crackling, kindled in due time, 0 Bounteous, it is taken up. Thou art the dear Friend of the mighty Mornings : thou shinest in glimmerings of the night. 32 We Sobharis have come to him, for succour, who is good to help with thousand powers. The Sovran, Trasadasyu's Friend. 33 O Agni, thou on whom all other fires depend, as branches on the parent stem, I make the treasures of the folk, like songs, mine own, while 1 exalt thy sovran might 34 The mortal whom, Adityas, ye, Guileless, lead to the farther bank Of all the princes, Bounteous Ones ! — 35 Whoe'er he be, Man-ruling Kings ! the Kegent of the race of men-;- May we, 0 Mitra, Varuna, and Aryaman, like him be furtherers of your law. 36 A gift of fifty female slaves hath Trasadasyu given me, Puru-

kutsa's son, Most liberal, kind, lord of the brave. 26 In 3i» ; such as neglect of the Gods in consequence of poverty. 33 The meaning of the second line appears to be : 'I praise Agni better than other men. I overpower their hymns and secure for myself the rewards which they were intended to obtain.' 86 Fetnale ilaveB : vadMtndm : vadhU means usually a bride, a wife, & woman in general, and here handmaids or female slaves, the wi^M ox ^^^Mk2^\/^x^ qV conguerod! l^Aaae^ appear to be meant. Accordine W "f on ^"Q^iilft.^ xn&SVS^ ^x oiAer /emaJe dnught-aninuds are intended. 37 And Syslva too for me led forth a strong steed at Suv^stu's ford : A herd of three times seventy kiue, good lord of gifts, he gave to me.

Let none, Swift Travellers ! check you : come hither, likespirited, stay not far away, Ye benders even of what is firm. 2 Maruts, Ribhukshans, Rudras, come ye with your cars strong- fellied and exceeding bright. Come, ye for whom we long, with food, to sacrifice, come ye with love to Sobhari. 3 For well w^e know the vigorous might of Rudra's Sons, the Maruts, who are passing strong, Swift Vishnu's band, who send the rain. 4 Islands are bursting forth and misery is stayed : the heaven and earth are joined in one. Decked with bright rings, ye spread the broad expanses out, when ye. Self-luminous, stirred yourselves. 5 Even things immovable shake and reel, the mountains and the forest trees at your approach, And the earth trembles as ye come. 6 To lend free course, 0 Maruts, to youir furious rush, heaven high and higher still gives way. Where they, the Heroes mighty with their arms, display their gleaming ornaments on their forms. 7 After their Godlike nature they, the bull-like Heroes, dazzling and impetuous, wear Great splendour as they show erect. 37 SuvStstu is in all probability the Soastos of Arrian (Suwad or Swat) near the K6ph§n or K4bul river. Kine : there is no substantive in the text. The stanza, which has no comment in the printed edition, is very obscure and can be only conjecturaily translated. See Ludwig's Translation and Commentary, I. 427) and IV. 380.

4 Sftyana seems to explain this verse, * The islands fall asunder, the firmest (trees) experience distress ; they (the winds) distress heaven and earth ; the waters hurry onward, 0 bright weaponed, self-shining ones, when you agitate them.*— E. B. C.'s note in Wilson's Translation. The stanza is difficult. I- have followed, generally, Ludwig's version. Islands: the higher unsubmerged grounds. Misery : caused by the preceding hot and dry weather. Are joined in one: as the heavy rain obscures the horizon. Bright rings : worn on the arms or the ankles or carried by the Maruts on their shoulders. Ssrt I. 166. 9. 7 Mul/-like: tlie exact meaning of rrUJiapsa'oaK \& uii^iwWva.* Skow erect: -^^rutapsavah ia conjecturaily translated. 8 The pivot of the Sohharis' chariot within the golden box is balmed with milk. May they the Well-born, Mighty, kindred of the Cow, aid us to food and to delight. 9 Bring, ye who sprinkle balmy drops, oblations to your vigorous Marut company, To those whose leader is the Bull. 10 Come hither, 0 ye Maruts, ou your strong-horsed car, solid in look, with solid naves. Lightly like wingM falcons, 0 ye Heroes, come, come to enjoy our offerings. 11 Their decoration is the same: their ornaments of gold are

bright upon their arms ; Their lances glitter splendidly. 12 They toil not to defend their bodies from attack, strong He- roes with their mighty arms. Strong are your bows and strong the weapons in your cars, and glory sits on every face. 13 Whose name extendeth like a sea, alone, resplendent, so that all have joy in it, And life-power like ancestral might. 14 Pay honour to these Maruts and fcing praise to them, for of the wheel-spokes of the car Of these loud roarers none is last : this is their power, this moves them to give mighty gifts. 15 Blest by your favouring help was he, 0 Maruts, at the earlier flushings of the morn, And even now shall he be blest. 16 The strong man to whose sacrifice, 0 Heroes, ye approach that ye may taste thereof, With glories and with war that winneth spoil shall gain great bliss, ye Shakers of the world. 17 Even as Rudra's Sous, the brood of the Creator Dyaus, the Asura, desire, 0 Youthful Ones, so shall it be : 8 Box: the interior of the chariot. With milk: with fertilizing rain seut by the Marute. The Cow : Prisni.

9 Ye who ipHnhU balmy drops : priests who offer libations. Whose leader is the Bull : whom Indra leads. Or, it may be, whose chariot is drawn by bulls, as in the following stanza. 10 Solid in look: or with bull-like, or strong look. 14 None is last: no part of their chariot wheel is behind the rest in speed. This moves them to give mighty gifts ; or, this (characterifitic b^lou^ \si XXikSai^ through grefttnesB of their gifts, J^ ITe: your worshipper. 150 TUB BYMN8 OP [BOGS' Vllh 18 And these the bounteous, worthy of the Maruts who move onward pouring down the rain — Even for their sake, 0 Youthful Ones, with kindest heart take us to you to be your own. 19 O Sobhari, with newest song sing out unto the youthful puri- fying Bulls, Even as a plougher to his steers. 20 Who/ like a celebrated boxer, overcome the challengers in every fight : They who, like shining bulls, are most illustrious — honour those Maruts with thy song. 21 Allied by common aneestiy, ye Maruts, even the Cows, alike in energy. Lick, all by turns, each other's head. 22 Even mortal man, ye Dancers breast-adorned with gold, attains

to brotherhood with you. Mark ye and notice us, 0 Maruts ; evermore your friendship is secured to us. 23 0 Maruts, rich in noble gifts, bring us a portion of the Maruts' medicine, Ye Coursers who are Friends to us. 24 Haters of those who serve you not, bliss-bringers, bring us bliss with those auspicious aids Wherewith ye are victorious and guard Sindhu well, and succour Krivi in his need. 25 Maruts, who rest on fair trimmed grass, what balm soever Sindhu or Asikni hath. Or mountains or the seas contain, 26 ye carry on your bodies, ye who see it all : so bless us graciously therewith. Cast, Maruts, to the ground our sick man's malady : replace the dislocated limb. 18 The bounteous: the liberal institutors of sacrifice. 19 Punfying bulU : the strong Maruts who send the sweet rain. 21 Allied by common aneestiy : as the offspring of PrisnL The Cows : the Maruts. Lick.... each othei'*s head: as they crowd together in their course. According to Sdyana, *the cows severally lick up the quarters of the sky.' 22 Ye Dancei'S : ye who dance through the air. 24 Krivi : the eponymus of a warrior tribe in the Panjftb, in later times

combined with, or identical with the PanchAlas. SAyana takes Mvim here to mean a well : ' with which you provided a well (for Gotama). '-^Wilson. ^^ Js^/hnt,' the Aoesines of Quintus Ourtius, the Vedic name of the Chandra* bbAgd, the modern Chenfih. 26 Jieplace ihe dislocated limb : ' re-estabUaii \i\a «ute>ft>ttVA tcwsi^: T-T^K'-^aKatv*

Wb call on thee, 0 Matchless One ! We seeking help, possessing nothing firm ourselves, Call on thee wonderful in fight : 2 On thee for aid in sacrifice. This youth of ours, the bold, the mighty, hath gone forth. We therefore, we thy friends, Indra, have chosen thee, freegiver, as our Guardian God. 3 Come hither, for the drops are here, O Lord of corn-lands. Lord of horses. Lord of kine : Drink thou the Soma, Soma's Lord ! 4 For we the kinless singers have drawn hither thee, 0 Indra, who hast numerous kin. With all the forms thou hast, come thou of bull-like strength, come near to drink the Soma juice. 5 Sitting like birds beside thy meath, mingled with milk, that gladdeneth and exalteth thee, Indra, to thee we sing aloud. 6 We speak to thee with this our reverential prayer. Why art thou pondering yet awhile f Here are our wishes ; thou art liberal, Lord of Bays : we and our hymns are present here. 7 For not in recent times alone, 0 Indra, Thunder-armed, have we obtained thine aid. Of old we knew thy plenteous wealth. 8 Hero, we knew thy friendship and thy rich rewards: these,

Thunderer, now we crave of thee. O Vasu, for all wealth that cometh of the kine, sharpen our powers, fair-visored God. 9 Him who of old hath brought to us this and that blessing, him I magnify for you, Even Indra, 0 my friends, for help : 10 Borne by Bay Steeds, the Lord of heroes, ruling men, for it is he who takes delight. May Maghavan bestow on us his worshippers hundreds of cattle and of steeds. 1 1 Hero, may we, with thee for Friend, withstand the man who pants against us in his wrath, In fight with people rich in kine. 1 2 May we be victors in the singer's battle-song, and meet the S TAityouiA of ours: the noble who has instituted t\x& aaw\Si<c». With heroes smite the foeman and show forth our strength. 0 Indra, further thou our thoughts. 13 0 Indra, from all ancient time rivalless ever and compani- onless art thou : Thou seekest comradeship in war. 14 Thou findest not the wealthy man to be thy friend : those scorn thee who are flown with wine. What time thou thunderest and gatherest, then thou, even as a Father, art invoked. 15 0 Indra, let us not, like fools who waste their lives at home,

with friendship such as thine Sit idly by the poured-out juice. 16 Giver of kine, may we not miss thy gracious gifts ^ let us not rob thee of thine own. Strip even the strong places of the foe, and bring : thy gifts can never be made vain. 17 Indra or blest Sarasvati alone bostows such wealth, treasure so great, or thou, O Chitra, on the worshipper. 18 Chitra is King, and only kinglings are the rest who dwell beside Sarasvati. He, like Parjanya with his rain, hath spread himself with thousand, yea, with myriad gifts.

HiTHBRWARD havc I Called to-day, for succour, that most wondrous car Which ye ascended, Asvins, ye whose paths are red, swift to give ear, for SuryS,'s sake. 2 Gar ever young, much longed-for, easily invoked, soon guided, first in deeds of might, Which waits and serves, 0 Sobhari, with benevolence, without a rival or a foe. 1 3 Them seekest comradeship in war : bef riendest thy worshippers when they need thine assistance in battle. 14 Oatherest : the clouds. — M. Miiller. 17 Chitra : the name of this king does not occur elsewhere in the Rigveda. 18 King: rStji. Kinglings: rdjaMh. Parjanya: God of the rain-cloud, regarded as the type of liberal betieficence. 1 Ye whose paths are red : rudrctvartani : thin epithet of the Asvins Is variously explained ; * having a path which causes weeping iu battle,' or * whose paths are praised/ — S?lyana ; * advancing on the path to battle' — Wilson; * proceeding on terrible roads/ — Muir ; 'going on Jiudra's path.* — Z^udwig ; 'on your lifiht path.* — Grassmann ; ' going on a reddish path.' — Pfaobel. See redische Studien, I., pp. 15 and 55—^0. For S4t*)|d: % vik^ ; Yfhd

56a^© tho Aavma aa her Imabands. See 1. 11^. 17 . 3 These Asvins with our homage, these Two Oninipreseut Deities Hitherward will we bring for kind help, these who seek the dwelling of the worshipper. 4 One of your chariot wheels is moving swiftly round, oae speeds for you its onward course. Like a milch-cow, 0 Lords of splendour, and with haste let your benevolence come to us. 5 That chariot of yours which hath a triple seat and reins of gold, The famous car that traverseth the heaven and earth, thereon Nasatyas, Asvins, come. 6 Ye with your plough, when favouring Manu with your help, ploughed the first harvest in the sky. As such will we exalt you, Lords of splendour, now, 0 Asvins, with our prayer and praise. 7 Come to us, Lords of ample wealth, by paths of everlasting Law, Whereby to high dominion ye with mighty sti^ength raised 8 This Soma pressed with stones is yours, ye Heroes, Lords of plenteous wealth. Approach to drink the Soma, come, drink in the worshipper's abode. 9 O Asvins, mount the chariot, mount the golden seat, ye who are Lords of plenteous wealth. And bring to us abundant food.

10 The aids wherewith ye helped Paktha and Adhrigu, and Babhru severed from his friends, — With those, 0 Asvins, come hither with speed and soon, and heal whatever is diseased. 11 When we continually invoke the Asvins, the resistless, at this time of day, W^e lovers of the song, with songs. 4 The movements of the two wheels are not veiy intelligibly described. See I. ?0. 19, and V. 73. 3 Like a milch-cow : a common type of liberality. 6 Ploughed the first harvest: first plouu;hed the ground and sowe<l and reaped: that is, taught, by example, men to do so. Cp. I. 117. 21 : ' Ploughing and sowing barley, O ye Asvins. milking out food for men, ye wonder-workers, Blasting away the Dasyu with your trumpet, ye have bestowed wide light upon the Arya.' 7 Trikshi : see VI 46. 8. 20 /'iU^Aa, AOAriyu, md Babhru are said to have \)^ix^iia^%t 12 Through these, ye Mighty Ones, come hither to my call which brings all blessings, wears all forms, — Through wiiich, All-present Heroes, lavishest of food ye strengthened Krivi, come through these. 13 I speak to both of these as such, these Asvins whom I rever-

ence at this time of day : With homage we entreat them both. 14 Ye who are Lords of splendour, ye whose paths are red, at eve, at mom, at sacrifice. Give us not utterly as prey to mortal foe, ye Rudras, Lords of ample wealth. 15 For bliss I call the blissful car, at morn the inseparable AsviQS with their car I call, like Sobhari our sire. 16 Rapid as thought, and strong, and speeding to the joy, bring- ing your swiftly-coming help. Be to us a protection even from far away, Lords of great wealth, with many aids. 17 Come, Wonder-Workers, to our home, our home* 0 Asvins, rich in cattle, steeds, and gold, Chief drinkers of the Soma's juice ! 18 Choice-worthy strength, heroic, firm and excellent, uninjured by the Rakshas foe, At this your coming nigh, ye Lords of ample wealth and all good things, may we obtain.

Worship thou Jiltavedas, pray to him who willingly accepts. Whose smoke wanders at will, and none may grasp his flame. 2 Thou, all men's friend, Visvamanas, exaltest Agni with thy song, The Giver, and his flames with which no cars contend. 3 Whose resolute assault, to win vigour and food, deserves our 12 Krivi: see VIII. 20. 24. 14 ye Rvdras : ye red-hued or bright Gods. 17 Rich in cattle: proleptic ; which your coming will make rich. The Rishi is Visvamanas the son of Vyasva. 1 Who willingly accepts : prattvydm : according to S&yana, * disposed to encounter enemies ' £ The second line is difficult, as the adjective vishpardhasah stands without a substantive and may b« either the accuftaUve •'plural or the genitive uiugular : 'nrho fa the giver of chariots to the unenviovia (^oraVv^^et^' — ^'^^ora., S Assault : od the ablations which the^ ^le conftuvjMa. arru^ 23.] the riqveda. 155 Through whose discovering power the priest obtaineth wealth. 4 Up springs the imperishable flame, the flame of the Reful- gent C^e Most bright, with glowing jaws and glory in his train. 5 Skilled in fair sacrifice, extolled; arise in Godlike loveliness, Shining with loftj splendour, with eflulgent light.

6 Galled straight to our oblations, come, O Agni, through our eulogies, As thou hast been our envoy bearing up our gifts. 7 I call your Agni, from of old Invoking Priest of living men : Him with this song I laud and magnify for you. 8 Whom, wondrous wise, they animate with solemn rites and his fair form, Kind as a friend to men who keep the holy Law. 9 Him, true to Law, who perfecteth the sacrifice. Law-loving ones ! Ye with your song have gratified in the place of prayer. 10 May all our sacrifices go to him the truest Angiras, Who is among mankind the most illustrious Priest. 11 Imperishable Agni, thine are all these high enkindled lights, Like horses and like stallions showing forth their strength. 12 So give us. Lord of Power and Might, riches combined with hero strength, And guard us with our sons and grandsons in our frays. 1 3 Soon as the eager Lord of men is friendly unto Manu's race, Agni averteth from us all the demon host. 14 0 Hero Agni, Lord of men, on hearing this new laud of mine. Bum down the Rtlkshasas, enchanters, with thy flame.

15 No mortal foe can e'er prevail by arts of magic over him Who serveth Agni well with sacrificial gifts. 16 Yyasva the sage, who sought the Bull, hath won thee, finder of good things : As such may we enkindle thee for ample wealth. 17 Usan^ K&vya stablished thee, 0 Agni, as Invoking Priest : Thee, Jatavedas, Sacrificing Priest for man. 9 Law-loving onei : * pious worshippers,* — Wilson. Have gi'atified : or must gratify. 16 Who sought the Bull: tho strong Agui. Aooordm^ to ^^^Ti-^^ ^'Cqa showerasr (ol rain). ' JZ l^fand JTdvifa : see Vol L, Index. 18 All Deities of one accord appointed thee their messenger: Thou, God, through hearing, hadst first claim to sacrifice. 19 Him may the mortal hero make his own immortal messenger, Far-spreading, Purifier, him whose path is black. 20 With lifted ladles let us call him splendid with his brilliant flame, Men*s ancient Agni, wasting not, adorable. 21 The man who pays the worship due to him with sacrificial gifts Obtains both plenteous nourishment and hero fame. 22 To Jatavedas Agni, chief in sacrifices, first of all With homage goes the ladle rich with sacred gifts. 23 Even as Vyasva did, may we with these most high and liberal