Rig Veda

16 Release me from the curse's plague and woe that comes firoiu Varuna; Free mefrom Yama's fetter, fromsinand offence against the Gods. 1 7 What time, descending from the sky, the Plants flew earth- ward, thus they spake : No evil shall befall the man whom while he liveth we pervade. 18 W all the many Plants whose King is Soma, Plants of hundred ^^^'qns. Thou h,^ the Plant most excellent, prompt to the wish, sweet to the \o^rt. 19 0 all ye variu^ jjerbs whose King is Soma, that o'erspread Urged onward by i^^aspati, combine your virtue in this Plant. 20 Unharmed be he wboH^^g ^^^ ^p^ unharmed the man for whom I dig : And let no malady attack b^^ ^^ quadruped of ours. 21 All Plants that hear this speecv ^nd those that have depart- ed far away, \^ Come all assembled and confer youi^ealing power upon this Herb. 12 Like some strong arhiter of strife: Mike a inighty<^j.jjj^j stationed in the midst of his hoat.* — Wilaon. 13 With the blue jay and kingfisher : with the speed of tu g^ftest birds. Together with the storm : according to SAyana, * perish along w\^ ^j^^ iguana.'

15 Urged onward : Brihaspati, says S&yana, is the deity who ^^gides over mantras or spells and charms. 19 This Plant : the medic(in«\ Vi«t\i 7?\s\<i\i\,VJQft ^iwaasi^ «xx vx^v^sij;, tA make use of. ffYMim.] THE RIOVSDA, 535 32 With Soma as their Sovran Lord the Plants hold colloquy and say : 0 King, we save from death the man whose cure a Brahman undertakes. 23 Most excellent of all art thou, 0 Plant : thy vassals are the trees. Let him be subject to our power, the man who seeks to injure us.

Comb, be thou Mitra, Varuna, or Pushan, come, 0 Brihaspati, to mine oblation : With Maruts, Vasus, or Adityas, make thou Parjanya pour for Santanu his rain-drops. 2 The Gk>d, intelligent, the speedy envoy whom thou hast sent hath come to me, Devalpi : Address thyself to me and tarn thee hither : within thy lips will I put brilliant language, 3 Within my mouth, Brihaspati, deposit speech lucid, vigorous, and free from weakness, Thereby to win for Santanu the rain-fall. The meath-rich drop from heaven hath passed within it. 4 Let the sweet drops descend on us, 0 Indra : give us enough to lade a thousand wagons. Sit to thy Hotar task ; pay worship duly, and serve the Gods, Devipi, with oblation. 5 Knowing the Gods' good-will, Devalpi, Rishi, the son of Rish- tisheua, sate as Hotar. He hath brought down from heaven's most lofty summit the ocean of the rain, celestial waters. * This Stikta is remarkable as representiog one of two brothers, both of the Kshatriya caete, becoming the Purohita^ or family priest, and Hotri or sacriticiug priest, of the other who is the R^j^.' — Wilson. 1 Devftpi addresses Brihaspati, who is identifiable with Mitra, Varuiia, POshan and others, in his special character of Purohita, or family Priest, of t<be Gods, and as the prototype of all human Purohitas. With Marutt : whether thou be attended by Maruts, Vasus, or, Adityas. For Santanu : the brother of Devipi.

2 Brihaspati replies. Brilliant language : a * brilliant hymn.' — Muir. 3 Dev4pi s|)eaks, praying Brihaspati, as Lord of Speech (cp. X. 71. 1.), to inspire him with eloquence that he may address the Gods effectually. Tht meath-rich drop: the 8w*»et eloquence for which he has prayed. 4 The nmet drops: ni r»'m. Thifi stanza ia Bp6keii\>^ ^%.\i\AX!L\)L. ^ J^tiouuiff: how 10 vfiu. % Gathered together in that highest ocean, the waters stood, by deities obstructed. They hurried down set free by Artihtishena, in gaping clefts, ] urged onward by Dev&pi. 7 When as ohief priest for Santanu, Devipi, chosen for Hotar's Graciously pleased Bf'ihaspati rouohsafed him a voice that reached the Gods and won the waters. 8 0 Agni whom Dev^pi Arshtishena, the mortal man, hath kindled in his glory. Joying in him with aU the Gods together, urge on the sender of the rain, Parjanya. 9 All ancient Rishis with their songs approached thee, even • thee, 0 Much-invoked, at sacrifices. We have provided wagon-loads in thousands : come to the solemn rite, Lord of Red Horses. 10 The wagon-loads, the nine-and-ninety thousand, these have been offered up to thee, 0 Agni. Hero, with these increase thy many bodies, and, stimulated, send us raiti from heaven.

11 Give thou these ninety thousand loads, 0 Agni, to Indra, to the Bull, to be his portion. Knowing the paths which Deities duly travel, set mid the Gods in heaven Aulana also. 12 0 Aiini, drive afar our foes, onr troubles; chase malady away From this air-ocean, from the loftj heavens, send down on us a mighty flood of waters. 6 Arshtishena: patronymic, bod of Rishtisheoa ; DevApi. 7 Chief priest : or family or household priest ; Purohita. 9 Wagon-loadi : an extraordinary quantity of fuel for the sacrifice, ai tb* occasion was one of the greatest importance. \l A uldna : Santanu, as a descendant of Ula, appears to He meant. Accord* inpr t'> some scholars, aMnam means oblation or sacrificial oflfering. • The fact of Devftpi being reputed as the author of this hymn, and as the purohita and hotri of his brother seems to have led the legendary writers to invent the story of his becoming a Br&hman, which (as mentioned by Professor Weber, Jndische Studien, i. p. 208) is recorded in the ^ilya-parvan of the Mah&bhSrati, verses 2281 ff, where he is said tp have attained this distinctioii at a certain place of pilgrimage called Prithadaka ; where Sindhiidvlpa and ViBvimitn also were received into tVi^ vA^Vvw GaAt«.' — Muir, 0. S Textt, I.

What Splendid On«, Loud-voiced, Far-striding, dost thou, well knowing, urge us to exalt with praises? What give we him ? When his might dawned, he fashioned the Vritra-slayingbolt, and sent us waters. 2 He goes to end his vork with lightning flashes : wide is the seat his Asura glory gives him. With his CompaniotB, not without his Brother, he quells this Saptntha's magic devices. 3 On most auspicious jath he goes to battle ; he toiled to win heaven's light, full fain to gain it; He seized the huudrd-gated castle^s treasure by craft, unchecked, aad slew tiie lustful demous. 4 Fighting for kine, the prize of war, and roaming among the herd he brings the joung streams hither, Where, footless, joinec, without a car to bear them, with jars for steeds, they pour their flood like butter. 5 Bold, unsolicited for wealth, with Rudras he came, the Blame- less, having left lis dwelling. Came, seized the fo)d of Vamra and his consort, and left the couple >veeping aid unsheltered. 6 Lord of the dwelling, he subdued the demon who roared aloud, six-eyed and tripb-headed. Trita, made stronger by the mi^ht he lent him, struck down the boar with shafc whose point was iron.

7 He raised himself on iiigh and shot his arrow against the guileful and oppressive foeman. Strong, gloriouB, manliest, for us he shattered the forts of Nahus when be slew the Dasyus. 1 The question in the first line is a rhetorical figure, the meaning being, How splendid is ha (Indn) whom thou (the Yajamaua ?) urgest us to exalt ! What (five we him f what (an we give him in return for what he has done for us ? 2 His Companions : the ilanits. ff is Brother : Vishnu. Who Saptatha wsiA is uncertain. The word m»?ins Septimus, the seventh, and probably some RAkshasa or demon is intended. 3 The lustfuf demons : the exact meaning of sisnadevdn is uncertain. See VII. 21. 6 and note. 6 I can make nothing intelligible of the second line. * I think of the two (parents) of Vamra, who are free from fever. Having: obtained (the enemy's) food, he called aloud whilst stealing it.' — Wilson. Vamra is mentioned in I. 51.9; 112. 16. 6 Lord of the dwelling: or, with Ludwlg, TVve \aOT^ wA CVv^«. tV* ^dem'm: or DisM VisvturUpa, son of Tvashtar. Sw X %. %. TKt Vwar ; ^-^Jmcw* C/, I. 61, 7.

8 He, like a cloud that rains upon the pasture, hath found for us the way to dwell in safety. When the Hawk comes in body to the Soma, armed with his iron claws he slays the Dasyus. 9 He with his potent Friends gave up tte mighty, gave Sushna up to Kutsa for affliction. He led the lauded Kavi, he delivered i.tka as prey to him and to his heroes. 10 He, with his Gods who love mankind the Wondrous, givbg like Varuna who works with magic. Was known, yet young, as guardian of the seasons ; and he quelled Araru, four-footed demon. 11 Through lauds of him hath Ausija Rijisvan burst, with the Mighty 's aid, the stall of Pipru. When the tsaint pressed the juice and shone as singer, he seized the forts and with his craft subdued them. 12 So, swiftly Asura, for exaltation, hatt the great Yamraka come nigh to Indra. He will, when supplicated, bring him blessing : he hath brought all, food, strength, a happy dwelling.

Be, like thyself, 0 Indra, strong for ou: delight : here lauded, aid us, Maghavun, drinker of the juiee. Savitar with the Gods protect us : hear ye Twain. We ask for freedom and complete felicity. 8 The Haiok : the fierce aud swift Indra. 9 Kavi: according to S&yana, Usani KAvya or son of Kavi is intended. Atka: see X. 49. 3. 10 His Gods: theMariite. Amru : I follow S4yam. Ct Satapatfia-Brdhnana, I. 2. 4. 17 (S. B. E. XII. 57) According to Piof Ludwig's conjectural explanation the traoBlation would be: — 'he meaaired out the year in four divisions.' 11 At'sija : son of Usij. But as this patronymic does not properly belong to Rijisvan, the word hero may perhaps mean, ' venement,' 'eagerly desirous.' Pipru : one of the demons of drought. 12 Asura: 0 divine and mighty Indra. Por exaltation: of Indra. Vamraka : a lengthened form of Varnra, the Rishi of the hymn. The last clause of the stanza is borrowed from X. 20. 10. This hymn, which is obscure and in some places unintelligible, is placed by Prof. Grassmann in his Appendix. Dr. Muir has translated stanzas 1—7 iu 0. 5. Texts, IV. pp. 408, 409 (2nd edition).

1 Ye Twain: Indra and Sav\Xa.T. PTeedftm : ad.\t\.m, ^^toJu >&.. ^^iisa. -uialatts differently : 'We Implore KdSJOviox \^\Ca^v.5.^^\C^. 2 Bring swift, for ofifering, the share that suits the time, to the pure-drinker V&yu, roaring as he goes, To him who hath approached the draught of shining milk. We ask for freedom and complete felicity. 3 May Savitar the God send us full life, to each who sacrifices, lives aright and pours the juice; That we with simple hearts may wait upon the Gods. We ask for freedom and complete felicity. 4 May Indra evermore be gracious unto us, and may King Soma meditate our happiness, Even as men secure the comfort of a friend. We ask for freedom and complete felicity. 5 Indra hath given the body with its song and strength : Brihas- pati, thou art the length ener of life. The sacrifice is Manu, Providence, our Sire. We ask for freedom and complete felicity. 6 Indra possesseth might celestial nobly formed : the singer in the house is Agni, prudent Sage. He is the sacrifice in synod, fair, most near. We ask for freedom and complete felicity. 7 Not often have we sinned against you secretly, nor, Vasus,

have we openly provoked the Gods. Not one of us, ye Gods, hath worn an alien shape. We ask for freedom and complete felicity. 8 May Savitar remove from us our malady, and may the Moun- tains keep it far away from where The press-stone as it sheds the meath rings loudly forth. We ask for freedom and complete felicity. 9 Ye Vasus, let the stone, the presser, stand erect : avert all enmities and keep them far remote. Our guard to be adored is Savitar this God. We ask for freedom and complete felicity. 10 Eat strength and fatness in the pasture, kine, who arebalmed at the reservoir and at the seat of La.w. So let your body be our body's medicine. We ask for freedom and complete felicity. 2 Pure-drinker : drinker of pure Soma juice. 5 The sacrifice is Manu : we owe our existence and preservation to sacrifice, which is to us another Manu, the father of Aryan men. 6 The s(ia*ifice in synod : * worthy of sacrifice at the altar.' — Wilson. 7 An alien shape : as sorcerers are accustomed to do. 10 Balmed at the reservoir : anointed before bein^ tdX&aA.. %^i^"^ «« - piaiDB hfse by goshlJie, 'in the cowatall.* Let ^ow hod-y : tqa^ ^^ \£S^>'<>is» produce ot your bodiea, offered in libation, koop out Xio^'^Ssi V«s^Na^^ ^^

1 1 The singer fills the spirit : all mens' love hath he. Indra takes kindly care of those who pour the juice. For his libation is the licaveuly udder full. We ask for freedom and complete felicity. 12 Wondrous thy spirit-filling light, triumphaDt; thy bests save from decay and are resistless. The pious votary by straightest pathway speeds to posseas the best of all the cattle.

Wake with one mind, my friends, and kindle Agni, ye who are many and who dwell together. Agni and Dadhikr&s and Dawn the Goddess, you, Gods with Indra, I call down to help us. 2 Make pleasant hymns, spin out your songs and praises : build ye a ship equipped with oars for transport. Prepare the implements, make all things ready, and let the sacrifice, my friends, go forward. 3 Lay on the yokes, and fasten well the traces : fonned is the furrow, sow the seed within it. Through song may we find hearing fraught with plenty : near to the ripened grain approach the sickle. 4 Wise, through desire of bliss from Gods, the skilful bind the traces fast, And lay the yokes on either side. 5 Arrange the buckets in their place : securely fasten on the straps. We will ponr forth the well that hath a copious stream, fairflowing well that never fails. • may the body of the cow offered in sacrifice be the expiation for the body of the sacrificer, enabling him to attain swarga. Or may the milk be the corrective of the Soma.' — Wilson. 11 The heavenly udder -' the clouds of the firmament.

12 Save from decay : this is Prof. Ludwiy's interpretation of ^he obscure word jaraniprSfJk, which means, according to Sdyana, replenishing the wealth of thy worshippers. The last line is exfJained differently by S&yana. — * (therefore) Duvasyu hastens in front of the victim cow, (leading it) with a straight cord.' — Wilson. According to the same authority-the meaning of the refrain of stanzas 1 — 11 is : — 'We long for the universal Aditi.' 1 Dadhikrds : probably a personification of the Morning Sun. See IIL 20 1 ; IV. 38. 2 ; 40. 6 note. 2 Ship : sacrifice, represented under this figure. 3 In this and the following stanzas sacrifice is figuratively spoken of as plougbing, sowing and reaping, ^ee Sata-poiKA-BTQLUtwMwji, Vll» %s 2, 4, (S. B E XLL 820). ^ The flowing Soma ia an iuex\nLViB^v\>\ft >w^» B7MN 101.] THE ItlGVEDA, 541 6 I pour the water from the well with pails prepared and goodly straps, Unfailing, full, with plenteous stream. 7 Refresh the horses, win the prize before you : equip a chariot fraught with happy fortune. Pour forth the well with stone wheel, wooden buckets, the drink of heroes, with the trough for armour.

8 Prepare the cow-stall, for tiiere drink your heroes : stitch ye the coats of armour, wide and many. Make iron forts, secure from all assailants : let not your pitcher leak : stay it securely. 9 Hither, for help, I turn the holy heavenly mind of you the Holy Gods, that longs for sacrifice. May it pour milk for us, even as a stately cow who, having sought the pasture, yields a thousand streams. 10 Pour golden juice within the wooden vessel : with stone-made axes fashion ye and form it. Embrace and compass it with tenfold girdle, and to both chariot-poles attach the car-horse. 11 Between both poles the car-horse goes pressed closely, as in his dwelling moves the doubly- wedded. Lay in the wood the Sovran of the Forest, and sink the well although ye do not dig ifr. 12 Indra is he, 0 men, who gives us happiness : sport, urge the giver of delight to win us strength. Bring quickly down, 0 priests, hither to give us aid, to drink the Soma, Indra Son of Nishtigri. 7 The sacrifice is a chariot ; and the ritual is a race. The well : the stream of Soma juice. Stone wheel : with allusion to the press-stones.

8 The cow-stall : figuratively, for the place where the Soma is pressed. CoaU of armour: the filters for straining the juice. Iron forts: the safeguards obtained by sacrificing. 9 Milk: abundant Messing. 10 Stone-made: with allusion to the'press-stones. Tenfold girdle: the fingers of both hands. Both eharlot-'polee : the arms. The earhoree: the upper presB-stoue ; or the pestle. 1 1 The doubly -wedded : the man who has two wives. The comparison is not clear. The Sovran of the Forest : the Soma plant. Sink the weU : * store up the juice.'— Wilson. 12 I follow Sslyana in his interpretation of the first line. Von Roth. liUdwig, and Qrassmann explain it differently. Nishtigri : meaning according to SAyapa, *flhe who swalJows up her rival wile 'K\fiS[i\A, v t.\>\XAi Sj^ wii'^XftNs^ Aditi, the mother of lodra.

For thee may Indra boldly speed the car that works on either side. Favour us, Much-invoked ! in this most glorious fight against the raiders of our wealth. 2 Loose in the wind the woman's robe was streaming what time she won a car-load worth a thousand. The charioteer in fight was Mudgal4ni : she, Indra's dart, heaped up the prize of battle. 3 0 Indra, cast thy bolt among assailants who would slaughter us : The weapon both of D4sa and of Arya foe keep far away, 0 Maghavan. 4 The bull in joy had drunk a lake of water. His shattering horn encountered an opponent. Swiftly, in vigorous strength, eager for glory, he stretched his forefeet, fain to win and triumph. 5 They came anear the bull ; they made him thunder, made him pour rain down ere the fight was ended. And Mudgala thereby won in the contest well-pastured kine in hundreds and in thousands. 6 In hope of victory that bull was harnessed : Kesi the driver urged him on with shouting. As he ran swiftly with the car behind him his lifted heels pressed close on Mudgalani. The deified subject of the hymn is said to be, alternatively, Drughana (Mace, Club or Hammer. See stanza 9). The Rishi is Mudgala.

According to the legend quoted by S&yana, all Mudgala's cattle had been stolen except an old ox which he harnessed to his wagon and went in pursuit of the robbers. He threw his club or mace before him, which showed him the way to the thieves, and thus recovered his property. 1 For thee : 0 Mudgala. ThaJt works on either aide : mithUhritam : according to Sftyana= afa^yom, 'that has no companion.' The meaning ia uncertain. 2 Mudgaldni : Mudgala's wife. lndra*8 dart : sped swiftly on her way by Indra. 3 This stanza, seems to be an interpolation. 4 The bull : apparently one of the buffaloes which drew the chariot of Mudgal&nt's chief opponent. Bad drunk : just before the fight began. Bneovntered an opponent : meaning, perhaps, that feeling un&isy he hung his head and struck the ground with his horns. * He cleft the mountain peak, he went a^gainat the enemy.' — Wilson. 6 In hope of victory : fcafcdrdavc : V^^ Ttt%«iivj^\&\«\RKiNs£«v\ v^satding to Siyana, ' for the destruction oi t\i^ ett^im^ .' \nA^\^'OwsJ»& xX».\.\ittfc Wi^ms. «nd of the chariot-pole ia intended. 7 Deftly for him he stretched the car-pole forward, guided the bull thereto and firmly yoked him. Indra vouchsafed the lord of cows his favour : with mighty steps the buffalo ran onward.

8 Touched by the goad the shaggy beast went nobly, bound to the pole by the yoke's thong of leather. Performing deeds of might for many people, he, looking on the cgws, gained strength and vigour. 9 Here look upon this mace, this bulFs companion, now lying midway on the field of battle. Therewith hath Mudgda in ordered contest won for cattle for himself, a hundred thousand. 10 Far is the evil : who hjith here beheld it? Hither they bring the bull whom they are yoking. To this they give not either food or water. Reaching beyond the pole it gives direction s. 1 1 Like one forsaken, she hath found a husband, and teemed as if her breast were fill and flowing. With swiftly-racing cbariot may we conquer, and rich and blessM be our gains'n battle. 12 Thon, Indra, art the msrk whereon the eyes of all life rest, when thou, A Bull who drivest with \hy bull, wilt win the race together with thy weakling irieid. 7 Mudgala's better fortune is noT\ related. For him : for his own buffalo. He : Mudgala. Car-pole : I follow ludwig's conjecDure ; but it is uncertain wbat part of the chariot the pradhi wis ; * the periphery of the wheel,* according to the St. Petersburg Lexicon; *the frame of the waggon.' — Wilson. SAyana's explanation is not very clear, '?ut he seems to think that the linchpin is intended. None of these'three explakatiens seems suitable here. The lord of cows .♦ the bull buffalo.

9 Mace: drughandm: according to Slynna, the club which Mudgala had carried with him on his expedition, and waich, together with the ox that drew his car had enabled him to recover his cattle. Lying midway : after the victory, the King had thrown down his mace upon the field of battle. — Ludwig. 10 I find tills stanza unintelligible. Perhaps the second line contains the germ of that part of the legend which mentions the club thrown in front of the chariot to point out the way that the robbers had taken. 1 1 JAke one forsaken : parivrikteva : * Apparently Mudgal&nt was a parivriktd [a wife lightly esteemed in comparison with the favourite wife] who made amendn for her sterility by driving her husband's chariot to battle and bringing him back victorious, with the booty which she had helped him to gain instead of the children that she had not borne him.' — Ludwig. 12 With thy bull : thy fierce and strong thunderbolt. With th^i vstakliv^ friend : with the mortal man whom thou protecY^at, ttaiQi "vVo \s» 'wwi*. "w^^ effemiBnte in comparison with thee. The hymn ia fragmentary, and it seema im^^oa&V!b\Q \ftSxi\.«tV^'^'^^^''^ HYMN cm. . Ind

Swift, rapidly Btritcing, like a bull who sharpens his hon terrific, stirring up the people, With eyes that close not, bellowing, Sole Hero, Indrasubdai at once a hundred armies. 2 With him lou<l -roaring, ever watchful, Victor, bold, hard 1 overthrow, Rouser of battle, Indra the Strong, whose hand bears arrows, conquer, 3 warriors, now, now vanquish in the combat. 3 He rules with those who carry shafts and quivers, Indra wh with his band brings hosts together, Foe conquering, strong of arm, the Soma-drinker, with mighty bow, shooting with well-laid arrows. 4 Brihaspati, fly with thy chariot hither, slayer of demoni driving off our foemen. Be thou protector of our cars, destioyer, victor in battle breaker-up of armies. 6 Conspicuous by thy strength, firm, foremost fighter, might] and fierce, victorious, all-subduiiij, The Son of Conquest, passing men and heroes, kine-winner, mount thy conquering car, 0 In4ra. 6 Cleaver of stalls, kiue winner, aroed with thunder, who quella an army and with might destr^a it, — Follow him, brothers ! quit yoirselves like heroes, and like this Indra show your zeal am courage. 7 Piercing the cow-stalls with lurpassing vigour, Indra, the pitiless Hero, wild with angar, Victor in fight, unshaken and resistless, — may he protect our armies in our battles.

8 Indra guide these : Briha^nti precede them, the guerdon, and the sacrifice, and Sonaa ; And let the banded Maruts march in forefront of heavenly hosts that conquer and demolish. Eatisfactorily. I have followed in some stanzas the interpretations of the authors of Vcdbche Studie^y, I. pp. 124 and 138. But see the later translation and exhaustive di.-^ciu^sion by Prof. Geldner in Part II. pp. 1 — 22, and Prof. Ludwig's remarks thereon in Ueber die neuesten Arbeiten aw/ dem Oebiete der The hjmu is a prayer for aid and victory in battle. 8 Guide these: be the leader oi out \,too^^. The gutrdou: dj6LVx.V.\<ivd •. ^<i feward of the priests who perlovm tViC a«kCv'\^<:% oS^v^^\>feiQ\^\i».\.\^^, n YMN 1 04.] THE RIQVEDA . 545 9 Ours be the potent host of mighty Indra, King Varuna, and Maruts, and Adityas. Uplifted is the shout of Gods who conquer high-minded Gods who cause the worlds to 'tremble. 10 Bristle thou up, 0 Maghavan, our weapons : excite the spirits of my warring heroes. Urge on the strong steeds' might, 0 Vritra-slayer, and let the din of conquering cars go upward. 1 1 May Indra aid us when our flags are gathered : victorious be

the arrows of our army. May our brave men of war prevail in battle. Ye Gods, protect us in the shout of onset. 1 2 Bewildering the senses of our foemen, seize thou their bodies and depart, 0 Apva. Attack tliem, set their hearfs on fire and burn them : so 1^ our foes abide in utter darkness. 1 3 Advance, 0 heroes, win the day. May Indra be your sure defence. Exceeding mighty be your arms, that none may wound or injure you.

Soma hath flowed for thee, Invoked of many ! Speed to our sacrifice with both thy Coursers. To thee have streamed the songs of mighty singers, imploring. Indra, drink of our libation. 2 Drink of the juice which men have washed in waters, and fill thee full, 0 Lord of Tawny Horses. ' 0 Indra, hearer of the laud, with Soma which stones have mixed for thee enhance thy rapture. 3 To make thee start, a stronj^ true draught I offer to thee, the Bull, 0 thou whom Bay Steeds carry. Here take delight, 0 Indra, in our voices while thou art hymned with power and all our spirit. 4 0 Mighty Indra, through thine aid, thy prowess, obtaining life, zealous, and skilled in Order, 11 When our fiagi are gathered: 'apparently comparable with the aigiiis collatis of the Romans.' — Ludwig, 12 Apvd : according to SAyana, a female deity "wlio presides over ain ; according to Mahtdhara, sickness, or fear. Apparently ApvA was a sort of colic, or dysentery, likely to attack soldiers in the field. And depart : or^ !2»i»% us by ; do not attack us. 3 True: which produces the results expoctod iii Wie «kYk»iV^ ^1 W'^ovvx. 55

54o TEE HYMNS OP [BOOS X Men in the house who share the sacred banquet stand sioging praise that briugs them store of children. 5 Through thy directions, Lord of Tawny Coursers, thine who art tirm, splendid, and blest, the people Obtain most liberal aid for their salvation, and praise thee, k Indra, through thine excellencies. ' t) L('rd of the Bays, come with thy two Bay Horses, eome to our prayers, to drink the juice of Soma. To thee comes sacrifice which thou acceptest ; thou, skilled in holy rites, art he who giveth. 7 Him of a thousand powers, subduing foemen, Maghavan praised with hymns and pleased with Sonia, — I>en him our songs approach, resistless Indra : the adorations of the singer laud him. " 8 The way to bliss for Gods and man thoa foundest, Indra, seven lovely floods, divine, untroubled, Wherewith thou, rendmg forts, didst move the ocean, and nine-and-ninety flowing streams of water. 9 Thou from the curse didst free the mighty Waters, and as their only God didst watch and guard them. 0 Indra, cherish evermore thy body with those which thou hast won in quelling Vritra. 10 Heroic power and noble praise is Indra :» yea, the song wor-

ships him invoked of m aiy. Vritra he quelled, and gave men room and freedom : Sakra, victorious, hath conquered armies. 11 Call we on Maghavan, auspicious Indra, best Hero in this fight where spoil is gathered, The Strong, who listens, who gives aid in battles, who slays the Vritras, wins and gathers riches.

Wi[ftN, Vasu, wilt thou love the laud 1 Now let the channel bring the stream. The juice is ready to ferment. S Didst move the ocean : didst bring the sea of rain from heaven. 9 These: waters. 1 1 This is the concluding verse of several hymns of the Visvftmitras in Book III. — - 1 Vasu: Indra. Let the channel bring the stream: to the Soma juice wliich has stood long enough for fermentation — Ludwig. The phraseology in very obscure, and S^yaua gives a. totally diflTereut explanation. — * When vriW he, (like) a dam, obstruct ai\(V \ft\. \o^%^ \iJafc \Q.\i%-^t^\.wiv»d. libation fori the sake of wind-driven (,va\nV V — ^h'A^o^. % 2 He whose two Bay Steeds harnessed well, swerving, pursue the Bird's tail-plumes, With flowing manes, like heaven and earth, he is the Lord with power to give. 3 Bereft of skill is Indra, if, like some out-wearied man he fears The sinner, when the Mighty hath prepared himself for ?ictory. 4 Indra with these drives round, until he meets with one to wor- ship him : Indra is Master of the pair who snort and swerve upon their way. 5 Borne onward by the long-maned Steeds who stretch them-

selves as 'twere for food, The God who wears the helm defends them with his jaws. 6 The Mighty sang with Lofty Ones : the Hero fashioned with his strength. Like skilful M^tarisvan with his power and might, 7 The bolt, which pierced at once the vitals of the Dasyu easy to be slain. With jaw uninjured like the wondrous firmament. 8 Grind ofl* our sins : with song will we conquer the men who sing no hymns : Not easily art thou pleased with prayerless sacrifice. 9 When threefold flame bums high for thee, to rest on poles of sacrifice. Thou with the living joyest in the self-bright Ship. 2 The Bird : the allusion seems to be to a race between the horses of Indra and those of Surya or the Sun who is the Bird of the heavens. — Liidwig. Like heaven and earth : the meaning of rajt is unknown. S^yana explains the word by * heaven and earth,' or ' sun and moon ; * but these are mere guesses. Prof. Ludwig thinks that two animals of some kind ('rajitiere,' * raji-beasts *) are meant. In VI. 26. 6, Raji is said by S&yana to be the name of a maiden.

3 The sinners : Vritra, the chief of sinners, according to Sftyana. Or pipaje may be a verb, and the stanza may be rendered : — * Without them Indrs holds him still, like a man weary and alarmed, When he hath made himself ready for noble deed.' — See Pischel, Vedische StudUrif I. p. 198. 4 Is Master : literally * hero.* The meaning apparently is th»t when Indra meets with a worshipper he stops his horses and attends the dacrifice. 6 Who wears the helm: siprintvdn ; * possessing mighty jaws.' — Wilson. With his jaws : with his roar, the thunder. 6 Lofty Ones : the Maruts. 7 The stanza is obscure. I follow Prof. Ludwig's interpretation of hirU mas6 hirtmdny which mean, according to SAyana, ' gold-bearded ' and * lord of bay horses.' 8 Grind off: remove them by whetting. 'Comminute.' — Wilson. 9 Threefold flame: of the three aacred &rea. Tkc Imtvg : ^^ %w^T\&.^^it« 7'4^ self-bright Ship : the sacrifice ; * the veaael oi \i\i^ ^w^ ^ — ^'^csu.^ 1 0 Thy glory was the speckled cup, thy glory was the flawless scoop Wherewith thou pourest into thy receptacle. 1 1 As hundreds, 0 Immortal God, have sung to thee, so hath

Sumitra, yea, Durmitra praised thee here, What time thou holpest Kutsa's son, ^i-hen Dasyus fell, yea, holpest Kutsa's darling when the Dasyus died.

This very thing ye Twain hold as your object : ye weave your songs as skilful men weave garments. That ye may come united have I waked you : ye spread out food like days of lovely weather. 2 Like two plough-bulls ye move along in traces, and seek like eager guests your bidder's banquet. Ye are like glorious envojs mid the people : like bulls, approach the place where ye are watered. 3 Like the two pinions of a bird, connected, like two choice ani- mals, ye have sought our worship. Bright as the fire the votary hath kindled, je sacrifice in many a spot as reamers. 4 Ye are our kinsmen, like two sons, two fathers, strong in your splendour and like kings for conquest ; Like rays for our enjoyment. Lords to feed us, ye, like quick hearers, have obeyed our calling. 9 Like giants, ye will find firm ground to stand on in depths, like feet for one who fords a shallow. Like ears ye will attend to him who orders : ye Two enjoy our wondrous work as sharers. Like toiling bees ye bring to us your honey, as bees into the hide that opens downward.

10 Cup: upas4chant: a ladle or cup used for sprinkling. Thy receptacle: drinki^ag-vesael, or perhaps Agni, that is, the fire, may be intended. 11 Siimitra and Durmitra are alternative names of the Rishi of the hymn. KutscCs «on ; Durmitra himself, according to SAyana. The metrts in some places are somewhat irregular, the meanings of somp words are uncertain, and the hymn generally is obscure. Prof. Grassmann has placed the h>mn in his Appendix. 4 Like rays for our enjoyment : * like brooms to sweep with/ according to Prof. Ludwig. I do not attempt the hopeless task of translating stanzas 5, 6 7 8 in which nearly every word is a difficult riddle. See Appendix. ' » » ' \^ The hide that opens doionward : the honey-comb is compared to a water- skin inverted. I cannot tTOns\a.tft mte\\\^V>Vs tlxe second line : * like two Jabourers you are dripping 'witYv Tper«^\Ta.\.\ow,\OB.fe ^ 'Cvt<i^ ^*:s'« ^^s^xsv^ 'sj^^t, herbage, you attend (the aacvi^ceV'— ^^^a^^ 1 1 May we increase the laud and gain us vigour : come to our song, ye whom one chariot carries. Filled be our kine with ripened meath like 'glory : Bhutansa hath fulfilled the Asvins' longing.

These men's great bounty hath been manifested, and the whole world of life set free from darkness. Great light hath come, vouchsafed us by the Fathers : apparent is the spacious path of Guerdon. 2 High up in heaven abide the Guerdon-givers : they who give steeds dwell with the Sun for ever. They who give gold are blest with life eternal ; they who give robes prolong their lives, 0 Soma. 3 Not from the niggards — for they give not freely — comes Meed at sacrifice, Gods' satisfaction : Yea, many men with hands stretched out with Guerdon present their gifts because they dread dishonour. 4 These who observe mankind regard oblation as streamy Vslyu and light-finding Arka. They satisfy and give their gifts in synod, and pour in streams the seveu-mothered Guerdon. 5 He who brings Guerdon comes as first invited : chief of the hamlet comes the Guerdou-bearer. Him I account the ruler of the people who was the first to introduce the Guerdon. 6 They call him Eishi, Brahman, Sama-chanter, reciter of the laud, leader of worship. The brightly-shining God's three forms he knoweth who first bestowed the sacrificial Guerdon. The hymn eulogizes Dakshipi, the largess, guerdon, or honorarium presented by the in sti tutors of the sacrifices to the priests who perform the ceremonies. The yajamdnas who give this guerdon liberally are alternatively the deified subjects of the hymn.

1 Tliese men : the wealthy institutors of the sacrifice. Fatkei'8 : who are the embodiments and guardians of the light. 4 Theie who observe mankind : the Maghavans or wealthy nobles, who do not consider the cost of sacrifice, but regard it as an occasion that enables them to show their liberality, and to gain the favour of V&yu, the "Wind-God who brings countless showers of rain, and Arka or the Sun who brings the light. Seven-mothered: originating in, and accomp«Si^m^, ^fe'q^XilQt.xB&^\>i»Rxv- £ce; or, regulated by the seven priests. ^ TArccformi rAgni as the Sun, Ughtmng, ati^L ^i^ 7 Guerdon bestows the horse, bestows the bullock, Guerdi bestows, moreover, gold that glisters. Guerdon gives food which is our life and spirit. He who wise takes Guerdon for his armour. 8 The liberal die not, never are they ruined : the liberal sufl neither harm nor trouble. The light of heaven, the universe about us, — all this do sacrificial Guerdon give them. 9 First have the liberal gained a fragrant dwelling, and g themselves a bride in fair apparel. The liberal have obtained their draught of liquor, and cc quered those who,unprovoked, assailed them. 10 They deck the fleet steed for the bounteous giver: the ma

adorns herself and waits to meet him. His home is like a lake with lotus-blossoms, like the Go( palaces adorned and splendid. 11 Steeds g9od at draught convey the liberal giver, and lighl rolling moves the car of Guerdon. Assist, ye Gods, the liberal man in battles : the liberal gii conquers foes in combat.

WiiAT wish of Sarama hath brought her hither ? The pa leads far away to distant places. What charge hast thou for us ? Where turns thy journey ? H< hast thou made thy way o'er Rasa's waters. 2 I come appointed messenger of Indra, seeking your am] stores of wealth, 0 Panis. This hath preserved me from the fear of crossing : thus ha I made my way o'er Ras&'s waters. 9 Draught of liquor: antahp^yam sHrdydh : * deep potations of wine.' — Wila 10 The maid adorns herself; * he obtains a brilliant damsel for his porti* — Muir. 11 Car of Guerdon: cf I. 123. 1. The hymn is a colloquy' between Sarama, the messenger of the Gods or Indra (see I. 62. 3, note ; 72. 8 ; III. 31. 6; V. 45. 8), and the Panis or envi( demons who have carried off the cows or rays of light which Indra wishes recover. Saram4 and the Panis are alternately subject and Rishi. 1 The Panis address Saram4 who has found her way to the rocky stroi hold in which the stolen cows are imprisoned. The Panis speak the unei stanzas, with the exception of stanza 11, and Saram& the even. JRasd is this place a mythical stream t\iat ^o^g^^ towtkd the atmosphere and the ear See V. 41, 15. In I. 112. 12, andN. ?>^. ^,^feaa^ %.^^^t^ \a\itotw T««t ^si Pan jab, probably an affluent oi ^\ie lu^M-a. "S>«>^ TAmxoKt^ AAx\u^wi\^»» \i^ PP' 25, 16.

HYMN 108.] THE RIQVEDl. 551 3 What is that Indra like, what is his aspect whose envoy, Sarama, from afar thou comest ] Let him approach, and we will show him friendship : he shall be made the herdsman of our cattle. 4 I know him safe from harm : but he can punish who sent roe hither from afar as envoy. Him rivers flowing with deep waters hide not. Low will ye lie, 0 Panis, slain by Indra. 5 These are the kine which, Sarama, thou seekest, flying, 0 Blest One, to the ends of heaven. Who will loose these for thee without a battle ? Yea, and sharppointed are our warlike ^capons. 6 Even if your wicked bodies, 0 ye Panis, were arrow-proof, your words are weak for wounding ; And were the path to you as yet unmastered, Brihaspati in neither case will spare you. 7 Paved with the rock is this our treasure-chamber ; filled full of precious things, of kine, and horses. These Panis who are watchful keepers guard it. In vain hast thou approached this lonely station. 8 Rishis will come inspirited with Soma, Angirases unwearied, and Navagvas. This stall of cattle will they part among them : then will the Panis wish these words unspoken.

9 Even thus, 0 Saramll, hast thou come hither, forced by celest- ial might to make the journey. Turn thee not back, for thou shalt be our sister : 0 Blest One, we will give thee of the cattle. 10 Brotherhood, sisterhood, I know not either: the dread Angi- rases and Indra know them. They seemed to long for kine when I departed. Hence, into distance, be ye gone, O Panis. 1 1 Hence, far away, ye Panis ! Let the cattle lowing come forth as holy Law commandeth, Kiue which Brihaspati, and Soma, Bishis, sages, and pressingstones have found when hidden. 6 Weak for wou»dmg : * not in the place of armies.' — Wilson. Brihaspati : as Indra's companion and ally in battle. 3 Navagvas : members of a mythological family, forming a division of the Angirases or closely connected with them. WUk thent words nnspoken : mure literally, reject them from their mouths ; retract their threats. 10 Know them: are allied by such ties of kinship. J 1 It ia uncertain to whom this stanza is to \>e ft»crVc»^. ^^^«v^ ^a»iviBS^^\^» to SaramA. Prof. Lndwig thinks that Briha^p&ti may \>^ tV^^ «^%^«t. l?v<*%- insfttonet : wbiet prepare the Soma juice that \iia^\n.\» \\i^t»..

TuKSE first, the boundless Sea, and Matarisvan, fierce-glowing Fire, the Strong, the Bliss-bestower, And heavenly Floods, first-born by holy Order, exclaimed against the outrage on a Brahman. 2 King Soma first of all, without reluctance, made restitution of the Brahman's consort. !Mitra and Varuna were the inviters : Agni as Hotar took her hand and led her. 3 The man, her pledge, must by her hand be taken when they have cried. She is a Brahman's consort She stayed not for a herald to conduct her : thus is the kingdom of a ruler guarded. 4 Thus spake of her those Gods of old, Seven Kishis who sate them down to their austere devotion : Dire is a Brahman's wife led home by others : in the supremest heaven she plants confusion. 5 The BrahmachS-ri goes engaged in duty: he is a member of the Gods' own body. Through him Brihaspati obtained his consort, as the Gods gained the ladle brought by Soma. C So then the Gods restored her, so men gave the woman back The Kings who kept their promises restored the Brahman's wedded wiife. 7 Having restored the Brahman's wife, and freed them, with Gods' aid, from sin, They shared the fulness of the earth, and won themselves extended swnv.

Tite hymn has l^een translated l>y tho authors of Siehevzig Lieder des Rigxi'da. See also Mme. Zenaide Ragozin, Vedic India, p. 256. 1 Outrage on a Brahman : ' Brahma's sin,' according to Sjlyana. ft Ih'ahnuichirt : a religious student. For his glorificrttion, see Flumns of the Atkarxa-veda. XI. 5. The ladle: jukvdm: Prof Ludwig takea it to be a j>rv^}>or name : — * Juhu, 0 Gods, conducted home by Soma.' The wife of a Brahman appears to have been taken to his home by a Ksha- triy^, a^d then restored. A lejrend quoted by S^yana says that Juhft or Vftk, the wifo of Brihaspati wlio is identified with Brahmft, had been deserted by }ier husb 'nd. The Gods then consulted together as to the means of expiating bin sin. and restored her to \u«i. ^ft^'^\V«.oxi'^TTa.\v^"fc.\A!Ott.. The hymn is an aliuoat uultiUYWgJXiVft it^.'scsifeu'v. *sA^\ wjrax^ya.'^Slv^^ >aj^fc. HYMN no.] THE RIG VEDA. 553 Thou in the house of man this day ■ enkindled worsiippest Gods as God, 0 Jatavedas. Observant, bright as Mitra, bring them hither : thoi art a sapient and foreknowing envoy. 2 Taniinapat, fair-tongued, with sweet meath balming the paths and ways of Order, make them pleasant. Convey our sacrifice to heaven, exalting with holy tloughts our hymns of praise and worship.

3 Invoked, deserving prayer and adoration, 0 Agni, <ome ac- cordant with the Vasus. Thou art, 0 Youthful Lord, the Gods' Invoker, so, best of Sacrificer^, bring them quickly. 4 By rule the Sacred Grass is scattered eastward, a robe to clothe this earth when dawns are breaking. Widely it spreads around and far-extended, fair for the Gods and bringing peace and freedom. 5 Let the expansive Doors be widely opened, like vives who deck their beauty for their husbands. Lofty, celestial, all-impelling Portals, admit the Gods and give them easy entrance. 6 Pouring sweet dews let holy Night and Morning, each close to each, be seated at their station, — Lofty, celestial Dames with gold to deck them, assuming all their fair and radiant beauty. 7 Come the two first celestial sweet-voiced Hotars, arranging sacrifice for man to worship. As singers who inspire us in assemblies, showing the eastward light with their direction. 8 Let Bh&rati come quickly to our worship, and I]^ showing like a human being. So let Sarasvati and both her fellows, deft Goddesses, on this fair grass be seated. 9 Hotar more skilled in sacrifice, bring hither with speed to-day God Tvashtar, thou who knowest, Even him who formed these two, the Earth and Heaven, the Parents, with their forms, and every creature.

See preceding hymns addressed to the same deities and deified objects : I. 13 ; 142, 188 ; IL 8 ; IIL 4 ; V. 5 ; VII. 2 ; and IX. 6. 1 jdtavedas and TanHnapdt are names oi Ag\»\. T!\ie Boovs o\ >tj£vft ^wa^<iN.^ chamber represent the portals of the eaaterti \ifi8b\«a. Yaua%i^tA. Sa "^^aa eacridcial poat to which the victim is tied. 10 Said to our offerings which thyself thou balmest the Com- panies of Gods in ordered season. Ajni, Vanaspati the Immolator sweeten our offered gift with meath and butter. 1 1 A^ni, as soon as he w^s born, made ready the sacrifice, and was the Gods' preceder. Miy the Gods eat our offering consecrated according to this }rue Priest's voice and guidance.

Brkq forth your sacred song ye prudent singers, even as are tie thoughts of human beings. Let us draw Indra with true deeds anear us : he loves our scngs, the Hero, and is potent. 2 The hymn shone brightly from the seat of worship : to the kkie came the Bull, the Heifer's Offspring. Witk mighty bellowing hath he arisen, and hath pervaded e^n the spacious regions. f3 Indri knows, verily, how to hear our singing, for he, victorious, made a path for Surya. He made the Cow, and he became the Sovran of Heaven, primeval, matchless, and unshaken. 4 Praised by Angirases, Indra demolished with might the works of the great watery monster. Full many regions, too, hath he pervaded, and by his truth supported earth's foundation. 5 The counterpart of heaven and earth is Indra : he knoweth all libations, slayeth Sushna. The vast sky with the Sun hath he extended, and, best of pillars, stayed it with a pillar. 6 The Vritra-slayer with his bolt felled Vritra : the magic of the godless, waxen mighty, Here hast thou, Bold Assailant, boldly conquered. Yea, then thine arms, 0 Maghvan, were potent. 2 The Jcine : who are milked for sacrificial purposes. The Bull : Indra. The Heifer's Offering : cp. IV. 18. 10 : ' The Heifer hath brought forth the strong, the mighty, the unconquerable Bull, the furious Indra ' The Heifer is Aditl

3 He mode the Cow : the n^ot^l^ m^udm g<SK, the cow, * the female of the bull.'— Muir; * Des ^Uexea \\e\\i;— <^^?>^'©»^a.^^^^~^^ ^MSwsvA^. Proi Ludwig suggests that the e%.Tt.\i ma.^ Xi^ VoX^^TAfe^^. 7 When the Dawns come attendant upon Surya their rays dis- cover wealth of divers colours. The Star of heaven is seen as 'twere approaching : none knoweth aught of it as it departeth. 8 Far have they gone, the first of all these waters, the waters that flowed forth when Indra sent them. Where is their spring, and where is their foundation 1 Where now, ye Waters, is your inmost centre 1 9 Thou didst free rivers swallowed by the Dragon ; and rapidly they set themselves in motion, Those that were loosed aud those that longed for freedom. Excited now to speed they run unresting. 10 Yearning together they have sped to Sindhu : the Fort-destroyer, praised, of old, hath loved them. Indra, may thy terrestrial treasures reach us, and our full songs of joy approach thy dwelling.

Drink of the juice, 0 Indra, at thy pleasure, for thy first draught is early morn's libation. Rejoice, that thou mayst slay our foes, 0 Hero, and we with lauds will tell thy mighty exploits. 2 Thou hast a car more swift than thought, 0 Indra ; thereon come hither, come to drink the Soma. Let thy Bay Steeds, thy Stallions, hasten hither, with whom thou comest nigh and art delighted. 3 Deck out thy body with the fairest colours, with golden splend- our of the Sun adorn it. 0 Indra, turn thee hither ward invited by us thy friends ; be seated and be joyful. 4 0 thou whose grandeur in thy festive transports not even these two great worlds have comprehended. Come, Indra, with thy dear Bay Horses harnessed, come to our dwelling and the food thou lovest. 5 Pressed for thy joyous banquet is the Soma, Soma whereof thou, Indra, ever drinking. Hast waged unequalled battles with thy foemen, which prompts the mighty flow of thine abundance. 7 The Star of heaven : the Sun. Departeth: on ita nightl'j Y^vrraK^ ^isvs^. west to east. 9 27te Dragon : Ahi ; Vritn or his brotlieT-&eTid. 6 Found from of old is this thy cup, 0 Indra ; 0 Satakratu,

drink therefrom the Soma. Filled is the beaker with the meath that gladdens, the beaker which all Deities delight in. 7 From many a side with proffered entertainment the folk are calling thee, 0 Mighty Indra. These our libations shall for thee be richest in sweet meath : drink thereof and find them pleasant. 8 I will declare thy deeds of old, 0 Indra, the mighty acts which thou hast first accomplished. In genuine wrath thou loosenedst the mountain so that the Brahman easily found the cattle. 9 Lord of the hosts, amid our bands be seated : they call thee greatest Sage among the sages. Nothing is done, even far away, without thee : great, wondrous, Maghavan, is the hymn I sing thee. 10 Aim of our eyes be thou, for we implore thee, 0 Maghavan, Friend of friends and Lord of treasures. Fight, Warrior strong in truth, fight thou the battle : give us our share of undivided riches.

The Heavens and the Earth accordant with all Gods encour- nged graciously that vigorous might of his. When he came showing forth his majesty and power, he drank of Soma juice and waxed exceeding strong. 2 This majesty of his Vishnu extols and lauds, making the stalk that gives the meath flow forth with might. Wiien Indra Maghavan with those who followed him had smitten Vritra he deserved the choice of Gods. 3 When, bearing warlike weapons, fain to win thee praise, thou mettest Vritra, yea, the Dragon, for the fight, Then all the Maruts who were gathered with thee there extolled, 0 Mighty One, thy powerful majesty. 4 Soon as he sprang to life he forced asunder hosts : forward the Hero looked to manly deed and war. He cleft the rock, he let concurrent streams flow forth, and with his skilful art stablished the heavens* wide vault. 5 Indra hath evermore possessed surpassing power : he forced, far from each other, heaven and earth apart. He hurled impetuous down his iron thunderbolt, a joy to Varuiia's and Mitra'a woTaYiV^^et. '~S~¥hiBrahman : according to S>e.^^x>TJ., ^x^Vm^^W\^«^^^^^ ha.^p^ti, the owner of the co^a vj\iic\it\t^^v:^^^^^^^'^^^^^^ JffTMN IIL] THE RIQVEDA. 557 6 Then to the mighty powers of Indra, to his wrath, his the fierce

Stormer, loud of voice, they came with speed ; What time the Potent One rent Vritra with his strength, who held the waters back, whom darkness compassed round. 7 Even in the first of those heroic acts which they who strove together came with might to execute. Deep darkness fell upon the slain, and Indra won by victory the right of being first invoked. 8 Then all the Gods extolled, with eloquence inspired by draughts of Soma juice, thy deeds of manly might. As Agni eats the dry food with his teeth, he ate Vritra, the Dragon, maimed by Indra's deadly dart. 9 Proclaim his many friendships, met with friendship, made with singers, with the skilful and the eloquent. Indra, when he subdues Dhuni and Chumuri, lists to Dabhiti for his faithful spirit's sake. 10 Give riches manifold with noble horses, to be remembered while my songs address thee. May we by easy paths pass all our troubles : find us this day a ford wide and extensive.

Two perfect springs of heat pervade the Threefold, and come for their delight is Matarisvan. Craving the milk of heaven the Gods are present : well do they know the praise-song and the Saman. 2 The priests heard far away, as they are ordered, serve the three Nirritis, for well they know them. Sages have traced the cause that first produced them, dwelling in distant and mysterious chambers. 6 They eame : it is uncertain whether the Gbds, or the Maruts, or thr waters are the understood subject. 7 Deep darkness fell upon the slam: ' Vritra being slain, the thick darkness was destroyed.* — Wilson. 8 He ate : Indra utterly destroyed him. S4yana explains in a more matterof-fact way : people devoured Vritra, that is, the food produced by the waters which were no longer obstructed by him. 9 Dhuni and Ohumuri were demons and enemies of Indra's friend Dabhiti. See Vol. I., Index. • 1 Springs of heat : gharmd : Agni and S(irya. The Threefold : the universe, sky, firmament, and earth. Mdtari§van : Vftyu, according to S&yana. * Thus we have here the well-known triad, Agni, Vftyu, Sdrya.'— Ludwig. 2 Three Nirfitis : according to Sftyana, heaven, mid-air, and earthy or th^ deities that control them. Prof. Ludwlg thiuka V.\i«A,\Jtvft'^-dNi\i5^ w^ \3aR«cw\.^ which by their regular appearance bring meu ixe«x«i Xa ^«»JOtv* ^\i» t^csw:^

appears in one other place, VIII. 24. 24. 3 The Youthful One, well-shaped, with four locks braided, bright- ened with oil, puts on the ordinances. Two Birds of mighty power are seated near her, there ^here the Deities receive their portion. 4 One of these Birds hath passed into the sea of air : thence he looks round and views this universal world. With simple heart I have beheld him from auear : his Mother kisses him and he returns her kiss. 5 Him with fair wings though only One in nature, wise singers shape, with songs, in many figures. While they at sacrifices fix the metres, they measure out twelve chalices of Soma. 6 While they arrange the four and six-and-thirty, and duly order, up to twelve, the measures, Having disposed the sacrifice thoughtful snges send the Car forward with the Rich and Saman. 7 The Chariot's majesties are fourteen others : seven sages lead it onward witli their voices. Who will declare to us the ford Apn^na, the path whereby they drink first draughts of Soma? 8 The fifteen lauds are in a thousand places : that is as vast as heaven and earth in measure. A thousand spots contain the mighty thousand. Vak spreadeth forth as far as Prayer extendeth.

3 The Youthful One: the altar, represented as a woman. With four loch braided : quadrangular, according to Sftyana. Pttts on the ordinaneex : i» dressed or arranged in the manner prescribed for sacrifice. Ttoo Birds : probably Asni and Soma. According to S&yana, the husband and his wife, or the Yajamdua and the Brahman. 4 One : Agni as the Sun. Bis mother : perhaps, as Prof. Ludwig says. 6 Thir^-six fjrahas, chalices, or saucers for Soma juice or other libations, are to be used at the Agnishtoma, and four in addition at the AtyagniBhtomt sacrifice, l^he measures : the proper metres for particular rites or parts of the service. The Car ; the sacrifice. Rich : the holy verse that is recited. Siman : the psalm that is sung or chanted. 7 Majesties : the abstract used for the concrete, the mighty ones, probably the priests. The ford Apndna : the passage leading to the place of sacrifice. TAe?/ ; the Gods. 8 That : meaning the fifteen lauds regarded as a whole. 7*he mightf thousand : the meaning is uncertain : * the thousand great (functions) are in - a thousand places.* — Wilson. This means, according to S&yana, that every I

function of the body baa \ta «t^T^To^x\si.\,^ ciVi\^<it. Dr. Muir translates :- ' ' There are a thousand times Mteew uktKoa k ^'s^xasccA'Cxtasia g^ thou«- J and are their glorious iiiaiiiieat».t\viii^: Vdlc: qx^^^^Ovi. '^^^^.•\\^^>K^\ HYMN 115.] THE RIQ7EDA. m 9 What sage hath learned the metres' application 1 Who hati gained Vak, the spirit's aim and object? Which ministering priest is called eighth Hero ? Who thei hath tracked the two Bay Steeds of Indra? 10 Yoked to his chariot-pole there stood the Coursers : they onl} travel round earth's farthest limits. . These, when their driver in his home is settled, receive the allotted meed of their exertion.

Verily wondrous is the tender Youngling's growth who never draweth nigh to drink his Mothers' milk. As soon as she who hath no udder bore him, he, faring on his great errand, suddenly grew strong. 2 Then Agni was his name, most active ta bestow, gathering up the trees with his consuming tooth ; Skilled in fair sacrifice, armed with destroying tongue, impetuous as a bull that snorteth in the mead. 3 Praise him, your God who, bird-like, rests upon a tree, scatter- ing drops of juice and pouring forth his flood. Speaking aloud with flame as with his lips a priest, and broadening his paths like ane of high command. 4 Thou Everlasting, whom, far-striding fain to bum, the winds, uninterrupted, never overcome, They have approached, as warriors eager for the fight, heroic Trita, guiiiing him to gain his wish. 5 This Agni is the best of Kanvas, Kanvas' Friend, Conqueror of the foe whether afar or near. May Agni guard the singers, guard the princes well : may Agni grant to ns our princes' gracious help^ 6 Do thou, Supitrya, swiftly following, make thyself the lord of Jaltavedas, mightiest of all. 9 Eighth Hero : Agni is meant, as presiding over the seven ritvijas or ministering priests.

1 If is Mothers are the two fire-sticks, the lower of which, in which the spark is produced, heing she who hath no udder, 4 Trita : accoi^ing to S&yana, him who is stationed in the three firereceptacles, that is, Agni. 5 Kanvas: a well-known family with which Upastuta was connected. According to S^yana, worshippers in general are meant :— *the most earnest of eulogists, the friend of those who praise him.' — Wilson, d Supitrya (' who hast fair ancestors.' — Wilson) seems to be an epithet of the Ilishi as addressed by himself. S&yana applies it to Agni. The conhtruction of the stanza is difficult, and the translation of the first half viVvvsifcL follows Prof. Ludwig, is somewhat conjectuial. TKirrtij lairvd : k-gcCv V^ V>sw interceasioD caudee raia to fall* Who surely gives a boon even in thirsty land, most powerful, prepared to aid us in the wilds. ' Thus noble Agni with princes and mortal men is lauded, excellent for conquering strength with chiefs, Men who are well-disposed as friends and true to Law, even as the heavens in majesty surpass mankind. 8 0 Son of Strength, Victorious, with this title Upastuta's most potent voice reveres thee. Blest with brave sons by thee we will extol thee, and lengthen out the days of our existence.

9 Thus, Agni, have the sons of Vrishtihavja, the Kishis, the Upastutas invoked thee. Protect them, guard the singers and the princes. With Vashat ! have they come, with hands uplifted, with their uplifted hands and cries of Glory !

Drink Soma juice for mighty power and vigour, drink. Strongest One, that thou mayst smite down Vritra. Drink thou, invoked, for strength, and riches : drink .thou thy fill of meath and pour it down, 0 Indra. 2 Drink of the foodful juice stirred into motion, drink what tliou chooses t of the flowing Soma. Giver of weal, be joyful in thy spirit, and turn thee hitherward to bless and prosper. 3 Let heavenly Soma gladden thee, 0 Indra, let that efFused among mankind delight thee. Rejoice in that whereby thou gavest freedom, and that whereby thou couquerest thy foemen. 4 Let Indra come, impetuous, doubly mighty, to the poured juice, the Bull, with two Bay Coursers. With juices pressed in milk, with meath presented, glut evermore thy bolt, 0 Foe-destroyer. 5 Dash down, outflaming their sharp flaming weapons, the strong- holds of the men urofed on by demons. I give thee, Mighty One, great strength and conquest : go, meet thy foes and rend them in the battle. Prof. Grassraann observes : *Das Lied enthalt, namentlich in Vers 3 — 6, manches Dunkle, sodasa hier die Auslegung zweifelhaft bleibt.' 1 Pour it down: * shower down (blessings).* — Wilson. 3 (I'tvest freedom, : by ala^iw^ VtltvA ; or, riches, accordinj? to Sftyana. 4 Foe-deatroyer : ixvu%(M : accov^\xi^^\K\^^\.'^^'^T>^>«^\Ax.\<son, ^striker of the red clouds ' ( aruVji = <*''i^*ku 1 ). 1 ^o^^ ^\^-^\v^^«.>^^n^^v:x^.

6 Extend afar the votary's fame and glory, as the firm archer's strength drives off t)>e foeman. Ranged on our side, grown strong in might that conquers, never defeated, still increase thy b<»dy. 7 To thee have we presented this oblatiun : accept it, Sovran Ruler, free from anger. Juice, Maghavan, for thee is pressed and ripened : eat, Indra, drink of that which stirs to meet thee. 8 Eat, Indi-a, these oblations which approach thee : be pleased with food made ready and with Soma. With entertainment we receive thee friendly : effectual be the sacrificer's wishes. 9 I send sweet speech to Indra and to Agni : with hymns I speed it like a boat through waters. Even thus, the Gods seem nioving round about me, the fountains and bestowers of our riches.

The Gods have not ordained huiiger to be onr death : even to the well-fed man comes death in varied shape. The riches of the liberal never waste away, while he who will not give tinds none to comfort him. 2 The man with food in store who, when the needy comes in miserable case begging for bread to eat, Hardens his heart against him — even when of old he did him service — finds not one to comfort him. 3 Bounteous is he who gives unto the beggar who comes to him in want of food and feeble. Success attends him in the shout of battle. He makes a friend of him in future troubles. 4 No friend is he who to his friend and comrade who comes im- ploring food, will offer nothing. Let him depart — no home is that to rest in — , and mther seek a stranger to support him. 5 Let the rich satisfy the poor implorer, and bend his eye upon 6 A i the firm archer* i strength: the construction is obscure: — '(stretch oat) thy strength like strong bows against our enemies/ — Wilson. The hymn eulogixes Liberality or Bounty in the shape of gifts of wealth and food.

1 To he our death : men must not attempt to juptify their refusal of fo- d to the hungry by Maying that the Gods send hunger an a punishment for aiiu "'* upon a ionger pathway : caTi"{v\\W ca^tvkvAct N\v^ \>aL\.>M^ *»n> - U niiiv need the aaixvfe «A%\%\««ic^>Ei«c«*XNA^ 562 THE HYMNS OF [BOOK i Riches come now to one, now to another, and like the wheels of cars are ever rolling. 6 Tlicj foolish mail wins food with fruitless labour: that food — [ speak the truth — shall be his ruin. He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker. 7 The ploughshare ploughing makes the food that feeds us^ and with its feet cuts through the path it follows. Better the speaking than the silent Brahman : the liberal fnend outvalues him who gives not. 8 He with one foot hath far outrun the biped, and the two-footed catches the three-footed. Four-footed creatures come when bipeds call them, and stand and look where five are met together. 9 The hands are both alike : their labour differs. The yield of sister niilch-kine is unequal. Twins even differ in their strength and vigour : twov even kinsmen, differ in their bounty.

AoNj, refulgent among men thou slayest the devouring fiend. Bright Ruler in thine own abode. 2 Tliou springest up when worshipped well : the drops of butter are thy joy When ladles are brought near to thee. :5 Honoured with p^ifts he shines afar, Agni adorable with song: Tlie dripping ladle balms his face. 6 Shall he his miv : with reference ta stanza I. 7 Active exertion is necessary for success. The speaJnng Brahman : the pi i<*pi who duly discharges the task of recitation for which he is eng-iged. * A Brahman expounding (the Veda).'— Wilson. 8 The victory is not always theirs who appear to be more richly endowed than (Others. Bt with one foot : iJcapM . the Sun appears to be meant, elsewhere called Aja-EkapAd. See VI. 50. 14. The biped is man. The threefooted is the old man who walks with a staflF and is overtaken by one who does not require such assistance. Four-footed creatures : dogs. Five : several men together ; the dogs being at first uncertain whether their masters are amons^ them or not. Pahktthj sets of five, is apparently used with refer<*nee to the one, two, three, and four in the preceding compound words. Others explain panktth by * steps * or ' traces.*

I have adopted the explanation given by the authora of the Si^enzig Licder. 9 All men should be liberal ; but we must not ezpeet all to be equally g^nen us Tue hymn haa been tratta\ated\>y 'Dx.'NLxxvc, 0, a.T«»u,^ .\^. «;v— >k^ 4 Agni with honey in his mouth, honoured with gifts, is balmed with oil, Refulgent in his wealth of light. 5 Praised by our hymns thou kindlest thee, Oblation-bearer, foir the Gods : As such do mortals call on thee. 6 To that Immortal Agni pay worship with oil, ye mortal men, — Lord of the house, whom none deceive. 7 0 Agni, bum the R^kshasas with thine unconquerable flame : Shine guardian of Eternal Law. 8 So, Agni, with thy glowing face bum fierce against the female fiends, Shining among Urukshayas. 9 Urukshayas have kindled thee. Oblation-bearer, thee, with hymns, Best Worshipper among mankind.

This, even this was my resolve, to win a cow, to win a steed : Have I not drunk of Soma juice? 2 Like violent gusts of wind the draughts that I have drunk have lifted me : Have I not drunk of Soma juice ? 3 The draughts I drank have borne me up, as fleet-foot horses draw a car : Have I not drunk of Soma juice ? 4 The hymn hath reached me, like a cow who lows to meet her darling calf : Have I not drunk of Soma jtfice ? 5 As a Wright bends a ch9,riot-seat so round my heart I bend the hymn : Have I not drunk of Soma juice 1 6 Not as a mote within the eye count the Five Tribes of men ^ with me : Have I not drunk of Soma juice ? 8 Ui-uhshayoi : members of the Rishi's family. I The Rishi is Indra himself in the form of Lava. He describes his sensations after drinking Soma juice. But see Bergaigne, 1. 151, who oonsiders it , to be the utterance of an exhilarated mortoJL i \ To win a cow : to strengthen and inapirit VumaeM lot \»iti<\'%) v&i^ ^^ V^ 1 win kJne &nd honea far Mb wonbippen,

J 6 SAyanA explains differently :— * The five cutea Yttiro iLot fSiwAw^ VSafe >^wm^ ofmyeyeZ—Wilaon, 7 The heavens and earth themselves have not grown equal to one half of me : Have I not drunk of Soma juice ? 8 I in my grandeur have surpassed the heavens and all this spacious earth : Have I not drunk of Soma juice 1 9 Aha ! this spacious earth will I deposit either here or there : Have I not drunk of Soma juice ? 10 In one short moment will I smite the earth in fury here or there : Have I not drunk of Soma juice 1 11 One of my flanks is in the sky ; I let the other trail below : Have I not drunk of Soma juice ? 12 1, greatest of the Mighty Ones, am lifted to the firmament : Have I not drunk of Soma juice ? 13 1 seek the worshipper's abode ; oblation-bearer to the Gods : Have I not drunk of Soma juice?

In all the worlds That was the Best and Highest whence sprang the Mighty Gods, of splendid valour. As soon as born he overcomes his foemen, he in whom all who lend him aid are joyful. 2 Grown mighty in his strength, with ample vigour, he as a foe strikes fear into the Dasa, Eager to win the breathing and the breathless^ All sang thy praise at banquet and oblation. 3 All concentrate on thee their mental vigour, what time these, twice or thrice, are thine assistants. 11 Cp. HI. 32. 11. 13 This stanza is difficult. The word grihd is unintelligible, and ^rt'Aaoi, as Prof. Ludwig suggests, should, perhaps, be read instead. Oblation-bearer : Indra, in his excitement, fancies that he is Agni. Prof. Qrassmaun, who with Dr. Muir, considers grikd to mean servant or minister, places the stanza in his Appendix as a fragment from a hymn to Agni. The hymn has been translated hy Dr. Muir, 0. S Textt, V. p. 91, by the authors of the Siebemig LiedeVy and by Prof. Peterson, Hymns from the Rigveda (Bombay Sanskrit Series). 1 That : meaning, according to S&yana, Brahma the original cause of the universe. 2 Eayer to win : Prof. Ludwig makes sasni an infinitive. Sdtnih may be the correct reading. See QraA^mtiiyQ) WGvterbuch zum Rigveda. The hreatk-

ing and the breathless : the animate wi^ \J«v«> vii^Tvva^^x.^^ ^ w\^ S Mental vigour: ikrotum : ' aAoxafcioii: — "^W^wi T\a»fc: ^^\a.x \!xv«<«^ I^ice or thrice : with reference, petW^a, Vi Ocv^ ^X«%fe ^<^i \&»s«w^xc^ ^Noa ffYMN 120.] THE RIG VEDA. 665 Blend what is sweeter than the sweet with sweetness : win quickly with our meath that meath in battle. 4 Therefore in thee too, thou who winnest riches, at every ban- quet are the sages joyful. With mightier power, Bold God, extend thy firmness : let not malignant Y^tudhslnas harm thee. 5 Proudly we put our trust in thee in battles, when we behold great wealth the prize of combat. I with my words impel thy weapons onward, and sharpen with my prayer thy vital vigour. 6 Worthy of praises, many-shaped, most skilful, most energetic, Aptya of the Aptyas : He with his might destroys the seven Danus, subduing many who were deemed his equals. 7 Thou in that house which thy protection guardeth bestowest wealth, the higher and the lower. Thou stablishest the two much-wandering Mothers, and bringest many deeds to their completion. 8 Brihaddiva, the foremost of light-winners, repeats these holy prayers, this strength to Indra. He rules the great self-luminous fold of cattle, and all the doors of light hath he thrown open.

9 Thus hath Brihaddiva, the great Atharvan, spoken to Indra as himself in person. The spotless Sisters, they who are his Mothers, with power exalt him and impel him onward. U sweeter than the sweet: thine own celestial Soma. Sftyana explains the stanza differently : — ' To thee all (worshippers) offer adoration, whether those propitiators be two or three. Combine that which is sweeter than the sweet with sweetness, unite that honey with honey.* — Wilson. The * two or three/ according to S&yana, are the sacrificer and his wife and child, and the second half of the stanza contains a reference to the propagation of children. 6 Aptya : the name of a class of deities, of which Trita Aptya is the chief. * Most accessible of the accessible.* — Wilson. The first line is without a verb : 1 praise him, may be understood. Ddnut : a class of demons. 7 Thehigherandthelower: heavenly and earthly. Mothers: Heaven and Earth. 8 Foremost of light-winners : according to S&yana, * chief of Rishis, and enjoyer of heaven, or servant of Aditya, the Sun, Indra.* Fold of cattle : the region of light. 9 The great Atharvan: 'the great priest' — Grassmann. As himself: he identifies himself with the Gk>d whom he worships. The spotless Sisters, they who are his Mothers : according to S&yana, the sister rivers which abide in the mother earth. Von Roth adopts the reading oi AA)h»rw^«dAi^ .*L.^« itv^a^ Hsvari, iiutead of the mdtaribkvatilji of the ^ext. IL«a.^«[i vckd^^^sc^Co. v^'^ft^ ^i» be intended.

In the beginning rose Hiranyagarbha, bom Only Lord of all created beings. He fixed and holdeth up this earth and heaven. What God shall we adore with our oblation ? 2 Giver of vital breath, of power and vigour, he whose command- ments all tl^e Gods acknowledge : The Lord of death, whose shade is life immortal. What God shall we adore with our oblation ) 3 Who by his grandeur hath become Sole Ruler of all the moving world that breathes and slumbers ; He who is Lord of men and Lord of cattle. What God shall we adore with our oblation ? 4 His, through his might, are these snow-covered mountains, and men call sea and Rassl his possession : His arms are these, his are these heavenly regions. What Grod shall we adore with our oblation 1 5 By him the heavens are strong and earth is stedfast, by him light's realm and sky-vault are supported : By him the regions in mid-air were measured. What God shall we adore with our oblation ? 6 To him, supported by his help, two armies embattled look while trembling in their spirit. When over them the risen Sun is shining. What God shall we adore with our oblation ?

7 What time the mighty waters came, containing the universal germ, producing Agni, Thence sprang the Gods' one spirit into being. What God shall we adore with our oblation 1 Ka, kah, (quis) meaning Who ? that is, the Unknown God, has been applied as a name to Praj&pati, and to other Gods, from a forced interpretation of the interrogative pronoun which occurs in the refrain of each verae of the hymn. 1 ffiranyagarbha : literally * the gold-germ ; ' * source of golden-light ; ' the Sun-god ' as the great power of the universe, from which all other powers and existences, divine and earthly, are derived, a conception which is the nearest approach to the later mystical conception of Brahmft, the creator of the world/ — Wallis. What God : kdsmai devSya: cui deo? According to others : * Worship we Ka the God with our oblation.* According to Lad wig, the meaning is ^ What other God than Praj&pati shall we worship ? ' 3 Breathes and tiumhers : that is of Gods and men. Of men cmd . ... cattle : JiterAlly, ' ot quadruped and \AipeA.* 4 Sea : air. Ra*A : the myt\i\ca\ ti'vw ol VJti^ ^TtaasoKc^. t^^*"^ Vi%. t, 7 Tkenee: from the coming oi t\ie 'waXat^. Oi^ «pi.T\fc: 0Bd\^, ^Xifc^ '\a. Sia». text given two superfluous syWaXAeajMia va «vis^v5tfi>aa.

% He in his might surveyed the floods containing productive force and generating Worship. He is the God of gods, and none beside him. What God shall we adore with our oblation ? 9 Ne'er may he harm us who is earth's Begetter, nor he wliose laws are sure, the heavens' Creator, He who brought forth the great and lucid waters. What God ,^- shall we adore with our oblation ? ^ 10 Prajapati! thou only comprehendest all these created things, { aiid 'hbne beside thee. \ Grant us our hearts* desire when we invoke thee : may we \^ i^ave store of riches in po^isession. '

I PRAiSB the God of wondrous might like Indra, the lovely pleasant Guest whom all must welcome. May Agni, Priest and Master of the household, give hero strength and all-sustaining riches. 2 0 Agni, graciously accept this song of mine, thou passing wise who knowest every ordinance. Enwrapped in holy oil further the course of prayer : the Oods bestow according to thy holy law. 3 Immortal, wandering round the seven stations, give, a liberal Giver, to the pious worshipper. Wealth, Agni, with brave sons and ready for his use : welcome the man who comes with fuel unto thee. 4 The seven who bring oblations worship thee, the Strong, the first, the Great Chief Priest, Ensign of sacrifice. The oil-anointed Bull, Agni who hears, who sends as God full hero strength to him who freely gives. 8 OmertUing Worship : * giving birth to sacrifice.* — Wilson. 10 Prajd-pati : Lord of life, creatures or creation. Savitar the SunGo<l is so called in IV. 53. 2, and Soma Pavam&ua in IX. 5. 9. Praj&pati was afterwards the uame of a separate God. the bestower of progeny and cat tie, and fiometimes invoked as the Creator. The hynm has been translated by Dr. Muir, 0. S. Textt, IV., pp. 16, 17 ; by Prof. Max Miiller, A. S. Lit., p. 569, and Vedie Hymns^ Part I. (Sacre<i Books of the East. XXXII) p. 1.; by Mr. Wallis, Cosmology of the Riyveda, p 60f; by Prof. Peterson, aymnafrom theRigveda ; and by Dr. L. ScheriUHi), Philosopkische Hymnen Aus der Rig-und Atharva-veda-Saiikitd, p. 24.

1 Like fndra : vdium na : like the Vasu, or chief VaaM. * \iJiA \X\^ ^^<«w' -^ Wilson. Jtitrhet: or Wnnds. 3 .*9even staticni: ragioos of the uuiverae, accotdm^ V> ^Vs^^"^- 4 TAe seven : the priifgta. 5f?8 THE HYMNS OF [BOOK 1. f) Fi'-st messenger art thou, meet for election : drink thou thy hi) iuvireti to the Amrit. The Mai ufca in the votary's house aiiorned thee > with lauds the Bhrigus gave thee light and glory. <> Milking the teeming Cow for a1l-su^staiuiug food, O Wise One, I'or the worship-loving worshipper, Tfioii, Agui> liropping oil, thrice lighting works of Law, showest thy wisdom circling home and sacrihce. 7 They who at flushing of this dawn appointed thee their mes- Kenger, these meti have paid thee reverence. Gods strengthened thee for work that must he glorified, Agni, while they made butter pure for sacrifice. 8 Arrangers in our synods, Agni, while they sang, Vasishtha's sons have called thee down, the Potent One. Maintain the growth of wealth with men who saciifice. Ye Gud^i, prcderve U4 with your blessings evermore.

;^EE, Vena, bom in light, hath driven hither, on chariot of the air, the Calves of Pri ni. Singers with hynmn caress him as an infant there where the waters and the sunlight mingle. "1 Vena draws up his wave from out the ocean : miat-born, the fair one's back is made apparent. Brightly he shone aloft on Order's summit: the hosts sang glory to their common birthplace. 3 Full many, lowing to their joint-posaeasion, dwelling together stood the Darling's Mothers. Ascending to the lofty height of Order, the bands of singers sip the sweets of Amrit. (rods: here meaning piieats. 'Verily there are two kinds of gods ; ioTj iudeed, the gods are the gada, and the Br&hmana who have studied and te^ch h'Ay lore are the human gods* {S Uapatha- fir'^kmanay II. 2. 2. (J ; S. B. K. Venn, ' the loving Sun ' of I. 83. 6, Kdvta or ' the beloved,* is said by the S holiast. in this place to be mudhyaxthdno d^vah 'the God of the middle K^iou.* He is, apparently, the Sun h.^ he rises in the luist and dew of the morning. 1 Pri^ni, the Speckled Cow, is the variegated cloud, and her Cahfet are the masses uf mist which the Sun dispels.

2 Ocean: the sea of air. On Order*8 tummit : 'on the summit of nature*s coune.' — Wallis. Order^ here and m tVi'^ loWo'vihi^ stanea, ia Kosmos, the ordered or law- regulated univera©. Commora bwtX-pUiw : ^Qa.*.^"^. 3 Joint potsettion : the child ^Vi\c\x tVi«>} Vwj«i \«vA>^^e^ \ti wassasa*.. TV* Darling' t Mothtrt : the Dawna, ox tVi^^tCcOT, ot \\ift w^^ 4 Knowing his form, the sa^es yearned to meet him ; they have come nigh to hear the wild BulFs bellow. Performing sacrifice they reached the river : for the Gandbarva found the immortal waters. 5 The Apsaras, the Lady, sweetly smiling, supports her Lover Ill his FrieiidV dwelling as a Friend he wanders : he, Vena, rests him on his golden pinion. 6 They gaze on thee with longing in their spirit, as on a strong- winged bird that mounteth sky-ward ; On thee with winjrs of gold, Varuna's envoy, the Bird that hasteneth to the home of Yama. 7 Erect, to heaven hath the Gandharva mounted, pointing at us his many-coloured weapons ; Clad in sweet raiment beautiful to look on, for he, as light, produceth forms that please us. 8 When as a spark he cometh near the ocean, still looking with

a vulture's eye to heaven. His lustre, joying in its own bright splendour, maketh dear glories in the lowest region. 4 The wild BulVs helhw: the sound ma<le by the dropping. Soma juice. ■The Gandharva : Vena, the rising Sun. 5 The Apsaras: the celestial nymph who symbolizes the waters of heaven. Her Lover : Vena, the Gandharva, Surya. ' Our hymn illuntrates the two senses in which the sun is brought, into connection with the waters ; first, us penetrHting with his beams the watery masses of the sky, and secondly in the assimilation of his light to the waters, as soma or ambrottia, whence the depths of light become the aerial ocean. This association is stereotyped in the union of the Gandharvas and the Apsarases.'—Wallis. Hit Friend's dwellihg : the mansion of his father Heaven. 6 Varuna*8 envoy : the setting sun. Cf. VII. 87. 6. Yama: Cf. X. 14. 7. 7 Clad in sweet raiment : surabhlf sweet, may, as Mr. Wallis coujecture6, be a play on the word gandha^ occurring in the name Gandharva. Stanzas 7 and 8 merely recapitulate, as Ludwig observes, the deeds of Surra, first as the light of living men and then as the illuminator of the regions below the earth.

The hymn is one of the obscurest in the whole Rigveda. Mahtdhara interprets Vena by Chandra^ the Moon. Wilson says : * The general purport of the SAl'ta makes it [Vena] equiTaleut to the thunder-cloud ' Von Both, whom GraJ«sniann follows, identifies Vena Gandharva with the Rainbow. According to Ludwig Vena is the Moon and the Gandharva is the Sun. Mr. Wallis hns translati'd and explained the hymn in his Cosmology of the Rigveda.^ V^. %4 «. For a different interpretation see Hillebraudt, V. M.,V \'iVNS.. KtAYkxA-m^^ critjciam/i therein {Ueber die neuesten ir6«tten, u. «. V)., 'd. \^^l^. ^^^ i2»»^^^-

Comb to this sacrifice of ours, 0 Agni, threefold^ with seven threads and five divisions. Be our oblation-bearer and preceder: thou hast lain long enough in during darkness. 2 I come a God foreseeing from the godless to immortality by secret pathways, While I, ungracious one, desert the gracious, leave mine own friends and seek the kin of strangers. 3 I, looking to the guest of other lineage, have founded many a rule of Law and Order. I bid farewell to the Great God, the Father, and, for neglect, obtain my share of worship. 4 I tarried many a year within this altar : I leave the Father, for my choice is Itidra. Away pass Agni, Yaruna, and Soma. Rule ever changes : this I come to favour. 5 These A suras have lost their powers of magic. But thou, 0 Yaruna, if thou dost love me, 0 King, discerning truth and right from falsehood, come and be Lord and Ruler of my kingdom. 6 Here is the light of heaven, here all is lovely ; here there is radiance, here is air's wide region. Let us two slaughter Yritra. Forth, 0 Soma ! Thou art oblation : we therewith will serve thee.

1 Indra speaks. Threefold : performed with three daily libations ; or comprising the pdkayajnaj the haviryajnaj and the somayajfla, the simple domestic oblation, the oblation of clarified butter, etc., and the offering of Soma juice. With seven threads : conducted by the seven chief priests. With five dlvmons : with five oblations, or regulated by the Yajamftna and four of the chief priests, according to S^yana. The exact meaning is uncertaiu 2 As:ui speaks. He has left Varuna, originally the Supreme Deity, whose power was waning, and associated himself with Indra who has superseded that God. From the godless : from Varuna who in the decline of his supremacy has neglected Agni and sacrifice. Siyana interprets the first line differently : — ' From being no divinity I issue a divinity from the cave at the solicitation (of the gods), and being manifest I attain immortality.' — Wilson. Seek the kin of strangers : come to be born and domesticated in a new place, with Indra. 3 Of other lineage : of the other branch ; terrestrial fire. Father : Varuna. 4 Withi)i this altar : or, close to this Varuna. This : the supremacy of Indra. 5 Indra speaks. These Asuras : Agni, Varuna, and Soma. Come and be Lord: Indra offers Varuna apirituiiiV ai\id uiv>t^ viON«t^\^o*.^ aa compensation for his loss of general supremacy.

Kg^rded aa in league with Varvin*. t\vft^«uA«Vev.*>m^ v<l^i!^x*>!cv»^^^VN«N.^ 7 The Sage hath fixed his form by wisdom in the heavens : Va- runa with no violence let the waters flow. Like women-folk, the floods that bring prosperity have caught his hue and colour as they gleamed and shone. 8 These wait upon his loftiest power and vigour : he dwells in these who triumph in their Godhead ; And they, like people who elect their ruler, have in abhorrence turned away from Vritra. 9 They call him Swan, the abhorrent floods' Companion, moving in friendship with celestial Waters. The poets in their thought have looked on Indra swiftly approaching when Anushtup calls him.

I TRAVBL with the Kudras and the Vasus, with the Adityas and All-Gods I wander. I hold aloft both Varuua and Mitra, Indra and Agni, and the 2 I cherish and sustain high-swelling Soma, and Tvashtar I sup- port, P^sban, and Bhaga. I load with wealth the zealous sacrificer who pours the juice and oflers his oblation. 3 I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship. Thus Crods have stablished me in many places with many homes to enter and abide in. 4 Through me ak>Qe all eat the food that feeds them, — each man who sees, breathes, hears the word outspoken. They know it not, but yet they dwell beside me. Hear, one and all, the truth as I declare it. 7 The Sage : perhaps Soma, in answer to Indra's appeal ; Mitra, according to Sftyana. 8 ffis loftiest power : the supreme might of Indra. 9 This stanza appears to have been added on account of the occurrence of the word btbhatgC^tiim (abhorrentium) which seems to connect it with the preceding stanza where btbhattHvah (abhorrentea) occurs. Swan: liansa: Sfirya the Sun-GU)d is sometimes so called. Cf. IV. 40. 5. Swiftly approaching when Anushtup caUs him : * or the ceaselessly moving Indra, who is worthy to be praised with an AnushiubV—V^Uaon. Or, * dancing the Anushtup,' according to Prof. Max Muller's interpretation.

M. Bergaigne has translated and explained this hymn. See La Religion VMqueyfll. pp. 145—149. See also Book IV. 42, for hints of the rivalry between Varu^ and Indra. VAk is Speech personified^ the Word, the first cte^\.\oTi wA x^^vc^MsoJwjiCv^'s^ of Spirit, and the means oi communicatioii between tasii ^vA QiQ^*. '^'^x^ she IB said to be the daughter of the Rmhl ilmV)hrviBK 5 I, verily, myKelf announce and utter the word that Goda and men alike shall welcome. I n)ake the man I love exceeding mighty, make him a sage, a Rishi, and a Brahman. 6 I bend the bow for Kudra that his arrow may strike and slay the hater of devotion. I rouse and order battle for the people, and I have penetrated Earth and Heaven. 7 On the world's summit I bring forth the Father : my home is in the waters, in the ocean. Thence I extend o'er ail existing creatures, and touch even yonder heaven with my forehead. 8 I bieathe a strong breath like the wind and tempest, the while I hold together all existence. Beyond this wide earth and beyond the heavens I have become 80 mighty in my grandeur.

No peril, no severe distress, ye Gods, aflfects the mortal man W horn Aryaman and Mitra lead, and Varuna, of one accord, beyond his foes. 2 This very thing do we desire, Varuna, Mitra, Aryaman, Whereby ye guard the mortal man from sore distress, and lead him safe beyond his foes. 3 These are, each one, our present helps, Varuna, Mitra, Arya- mun, Best leaders, best deliverers to lead us on and bear us safe beyond our foes. 7 The Father : Heaven or Sky, produced from V&k identified with Param&tmd, the Huprenie and universal Soul. The hymn has been translated by Colebrooke, Miscellaneous Essays, I. 32 ; by the authors of the SUhenzig Lieder ; by Prof. Peterson, Hymns from the lilgveda (Bombay Sanskrit Series) ; and by Prof. Whitney, Notes to Colebiooke's Essay on the VedaSy p. 113. Mr. Wallij* observes : * VSc, ' Speech ' is celebrated alone in two whole hymns, X. 71. and X. 125., of which the former shows that the primary application of the name was to the voice of the hymn, the means of communication between heaven and earth at the sacrifice. The other hymn iUuHtiaces thf, constant assimilation of the varied phenomena of nature to the sacrifice ; a11 that has a voice in nature, the thunder of the storm, the rcawaking of life at dawn, with songs of rejoicing over the new birth of the world. Hre embodied in this Vftc in the same way as it is said of Brihaspati, that he embraces all things that are. It is thus another expression for that idea oi the unity of the world, which we have seen crowning the mystical Bpeculntioaa ot all the more abaUwitVstmaQl VJaa wJ\ft5i\.v«3L; — Cosmology of t/te Rigveda, p. 85. See aAao We\>eT, N^c \3lxA \^oq, It^^u^^ ^\mA\ww^^S3w, 4/3-^480 ; and Max MuUw, TKc VedAnt* PXUo^apK.^A'^'^— '^'^^

4 Ye compass round and guard each man, Varuna, Mitra, Arya- man : In your dear keeping may we be, ye who* are excellent as guides beyond our foes. 5 Adityas are beyond all foes, — Varuna, Mitra, Aryaman : Strong Rudra with the Marut host, Indra, Agni let us call for weal beyond our foes. 6 These lead us safely over all, Varuna, Mitra, Aryaman, These who are Kings of liviug men, over all troubles far away 7 May they give bliss to aid us well, Varuna, Mitra, Aryaman : May the Adityas, when we pray, grant us wide shelter and defence beyond our foes. 8 As in this place, 0 Holy Ones, ye Vasus freed even the Gauri when her feet were fettered, So free us now from trouble and affliction : and let our life be lengthened still, 0 Agni.

With all her eyes the Goddess Night looks forth approaching many a spot : She hath put all her glories on. 2 Immortal, she hath filled the waste, the Goddess hath filled height and depth : She conquers darkness with_her light. 3 The Groddess as she eomes hath set the Dawn her Sister in her place : And then the darkness vanishes. 4 So favour us this night, 0 thou whose pathways we have visited As birds their uest upon the tree.' 5 The villagers have sought their homes, and all that walks and all that flies, Even the falcons fain for prey. 6 Keep off the she-wolf and the wolf ; 0 Ormyi, keep the thief away : Easy be thou for us to pass. 8 Oaurt; the wild-cow, the female of the Oaura or Bos Oaurui. The Tasua are said to have delivered her from Visv&vasu the Qandharva, 2 Thewoite: the expanded (firmament).*— V7V!L«0Ti. 6 t^rmyd: 'unduUtmg * ; Night. 7 Clearly bath bhe come nigh to me who decks the dark with richest hues : 0 Morning, cancel it like debts. 8 These have I brought to thee like kine. 0 Night, thou Child of Heaven, accept This laud as for a conqueror.

Let me win glory, Agni, in our battles : enkindling thee, may we support our bodies. May the four regions bend and bow before me : with thee for guardian may we win in combat. 2 May all the Gods be on my side in battle, the Maruts led by Mine be the middle air's extended region, and may the wind blow favouring these my wishes. 3 May the Gods grant me riches ; may the blessing and invoca- tion of the Gods assist me. Foremost in fight be the divine Invokers : may we, unwounded, have brave heroes round us. 4 Fur me let them present all mine oblations, and let my mind's May I be guiltless of the least transgression : and, all ye Gods, do ye combine to bless us. 5 Ye si« divine Expanses, grant us freedom : here, all ye Gods, acquit yourselves like heroes. Let us not lose our children or our bodies : let ue not benefit the foe, King Soma ! 6 Baffling the wrath of our opponents, Agni, guard us as our Let these thy foes turn back and seek their houses, and let their thought who watch at home be ruined.

1 The four regions: the King who is praying for aseiskance is about to undertake a Digvijaya, the subjugation of all neighbouring countries in all directions. 3 Divine Invohers : the Hotar-priests of the Gods. Sftyana explains differently :— ' may my invokers of the gods be the first to propitiate them '— Wilson, 5 Six divine Expanses : the fouTcaT3Jm^'^<i\ti>»«tv^\i^>5i« vci^^ or, according to Sdy ana, Hea>?en,"Eaxt\^,T>^l,'^\^'^.^^'^x^ iwA^\t>as^^ 7 Lord of tbe worU, Creator of creates : the savicmr (5od who overcomes the foenian. May Gods, Brihaspati, both Asvins shelter from ill this sacrifice and sacrificer. 8 Foodful, and mnch-invoked, at this onr calling may the great Bull vouchsafe us wide protection. Lord of Bay Coursers, Indra, bless our children : harm us not, give us not as prey to others. 9 Let those who are our foemen stay afar from us : with Indra and with Agni we will drive them off. Yasus, Adityas, Rudias have exalted me, made me far-reaching, mighty, thinker, sovran lord.

Then was not non-existent nor existent : there was no realm of air, no sky bejoud it. What covered in, and where ? and what gave shelter ? Was v/ater there, unfathomed depth of water ? 2 Death was not then, nor was there aught immortal : no sign was there, the day's and night's divider. That One Thing, breathless, breathed by its own nature : apart from it was nothing whatsoever. 3 Darkness there was : at first concealed in darkness this All was indiscriminated chaos. All that existed then was void and formless : by the great power of Warmth was bom that Unit. 4 Thereafter rose Desire in the beginning. Desire, the primal seed and germ of Spirit. Sages who searched with their heart's thought discovered the existent's kinship in the non-existent. 7 After Creator of ermtws Sftyana supplies tcun devam staumi, * that God I praise.' Indra or Savitar iu intended. 8 The great Bull : Indra. -: — 1 Tken : in the beginning. Non-esdstent : dsat : that doea not yet actually exist, but which has in itaelf the latent potentiality of existence. ' There was a certain unapparent condition/ says an Indian Commentator, ' which, from the abt»ence ot distinctness, was not an ' entity/ while from its being the instrument of the world's production, it was not a * non-entity.' '

2 ThcU One Thing : the single primordial substance, the unit out of which the universe was developed. Cp. I. 164. 6 and 46. 3 Warmth : Prof. Wilson, following S&yavA, translates tdpasah by * austerity.' meaning the contemplation of the things that were to be created. M. Burntmf, in La S<f^ence des ReligionSt pp. 207ff, has shown how warmth wa% regarded by the Aryas as the principle explainmytxiiO'^feTSi'WiXi^Yv^^i^'cA^^'^"^^' 4 Desire: Kdma, Eros, or Love. Sagt9 : anc\eTxV"B.\R\sSa, 5 Transversely was their severing line extended: what was above it then, and what below it ? There were begetters, there were mighty forces, free action here and energy up yonder. 6 Who verily knows and who can here declare it, whence it was born and whence comes this creation ? The Gods are later than this world's production. Who knows then whence it first came into being ? 7 He, the first origin of this creation, whether he formed it all or did not form it, Whose eye controls this world in highest heaven, he verily, knows it, or perhaps he knows not.

The sacrifice drawn out with threads on every side, stretched by a hundred sacred ministers and one, — This do these Fathers weave who hitherward are come : thev sit beside the warp and cry, Weave forth, weave back. 2 The Man extends it and the Man unbinds it : even to this vault of heaven hath he outsptin it. These pegs are fastened to the seat of worship : they made the Sama-hymns their weaving-shuttles. 3 What were the rule, the order and the model ? What were the wooden fender and tlie butter? What were the hymn, the chant, the recitation, when to the God all Deities paid worship ? 5 Ltiie : a line drawn by the ancient Rishis to make a division between the upper world and the lower, and to bring duality out of unity. Beffettert : the Fathers may be meant. Free action : the happiness of the Father ji. The stanza is obscure, and its connexion with stanza 4 is not obvious. An intervening stanza may, perhaps, have been lost. The hymn has been translated by Colebrooke, Afiscellaneous SgsavA, I. pj». 33, 34 ; by Dr. Muir, 0. S. Texts, V. 356, 357 ; by the authors of the Sieb^n iig Lieder, and by Mr. Wallis, Cosmology of the Rigveda, pp. 59 flF. ' The lat»-st of the many Commentators on this hymn are Professor Whitney in the Journal of the American Oriental Society, vol. xi. p. cix, and Dr. Scherman. PhiloHophiscbeHymnen aus der Kig-undAtharva-veda3»mh»ta.l887.' — Walli-*.

See Prof. Max Miiller, History of Ancient Sanskrit Literature^ pp. 559 — 563. Ab the subject of the hymn is creation typified and originated by the mysterious primeval sacrifice (cp. X. 90), Praj&pati the Creator is said by S4y«Da to be th*- deity. The Riahi is Yaj&a (Sacriftce) Praj&pati's son. 1 The saci'ifine : sarg/ttmako i/ajfinh ; the SHcrifice wliich constitutes creation. — S&yana. A hundred and one : meaning an iudennitely largo number. Fathers : Sftya^ia explains pitdrak here by p^lakdh. \)rote.ctors^ the Gods. 2 The Man : the fiitt Man or Hale •, V\iTu*ha, Adipunisha, Prajipati, accord - iDg to SAyAns^ S Wooden fender : the encloam^aticka v^\vc^TiiuxA>J^^wa^^>»i.'LT^. 4 Closely was G&yatr! conjoined with Agni, and closely Savitar combined with Ushnih. Brilliant with Ukthas, Soma joined Anushtup: Brihaspati's voice by Brihati was aided. 5 Viraj adhered to Varur^a and Mitra : here Trishtup day by day was Indra's portion. Jagati entered all the Gods together ; so by this knowledge men were raised to Rishis. € So by this knowledge men were raised to Rishis, when ancient sacrifice sprang up, our Fathers, With the mind's eye I tbink that I behold them who first performed this sacrificial worship.

7 .They who were versed in ritual and metre, in hymns and rules, were the Seven Godlike IBLishis. Viewing the path of those of old, the sages have taken up the reius like chariot-drivers.

DwYE all our enemies away, 0 Indra, the western, mighty Conqueror, and the eastern. Hero, drive otf our northern foes and southern, that we in thy wide shelter may be joyful. 2 What then ? As men whose fields are full of barley reap the ripe corn removing it in order, So bring the food of those men, bring it hither, who went not to prepare the grass for worship. 3 Men come not with one horse at sacred seasons ; thus they obtain no honour in assemblies. Sages desiring herds of kine and horses strengthen the mighty Indra for his friendship. 4 BriUiant with Ukthas: 'gladdening (us) tbroagh hymus (ukthas).' — Mutr. Brihaspati's voice : because his duty was to speak as Priest. According to the Aitureya- Brdhmana, III. 13, PraJILpatI 'allotted to the deities their (different) parts in the sacrifice and metres.' 5 Day by day : was lodra's portion of the mid -day (oblation).' — Wilson. 6 / behM them : or, according to Prof. Lud wig's interpretation : — * These with the eyes of mind, I think, beheld them.' 7 * The seven llishis here are not the Angirases, but Bharadv&ja, Kssyapa, Qotama, Atri, Vasishtha, Visv^mitra, and Jamadagni, The knowledge of the ritual is derived from ih*t divine priests ; the sages or Rishis have followed them in sacrificiugt and modem priests are only in^tators of those who preceded them.' — Ludwig.

The hymn has been translated by Dr. Muir, 0 S. Texts, III. pp. 278, 279. and by Prof. Whitney, Notes to Colebrooke's Essay on the Vedas, p. 114. 3 With one horse : it seems to have been considrtred \ind\^\^'eA. «sA ^x-^- reputable for a wealthy man to come to the fiacriiice m «k oxxft-\kw%fe ^ax \ ^v>N. the preciae moAuiug oi tiiQ drtt, iioe ia soxaewUat uvi^Mit^Vxv* 37 4 Ye, Asvins, Lirds of Splendoor. drank full draaghts of grate- ful Soma juice, And aided Itidra in bis work with Namuohi of Asura birth. 5 As parents aid a son, both Aavins, Indra, aided thee with their wondrous powers and wisdom. When thou, with mighty hadst drunk the draught that gladdens, Sarasvati, O Magfaavan, refreshed thee. 6 Indra is strong to save^ rich in assistance : may be^ possessing all, be kind and gracious. May be disperse our foes aAd give us safety, and may we be the lords of hero vigour. 7 May we enjoy bis favour, hia the Holy : may we enjoy his blesski loving-kindness. May this rich Indra, as our good Pi-oteotor; drive off and keep ufar all those who hate us.

Mat Dyaus the Lord of lauded wealth, and £artb stand by the man who offers sacrifice, And may the Asvins, both the Gods, strengthen the worshipper with bliss. 2 As such we honour you, Mitra and Varuna, with hasty zeal, most blest, you who sustain the folk. So may we, through ywir friensjhip for the worshipper, subdue the fiends. 3 And when we seek to win your love and friendship^ we who have precious wealth in our possession, Or when the worshipper augments his riches> let not bis treasures be shut up. 4 That other, Asura ! too was bom of Heaven : thoiik art, O Va- runa, the King of all men. The chariot's Lord was well content, forbearing to anger Death by sin so great. 4 Hillebrandt, V. M., I. 146, and Eggeling, Sacred Books of the Beat, XL I. 135, interpret differently. The niyth referred to in the following, stiuiea hat not been preserved. See Weber j U^eber den RdjasHya^ pp. 9^, 101. 4 That other: Mitra. The chariot's Lord : literally, * head of the chariot/ The meaning is uncertain. I find the rest of the- hymn unintelligible. Prof. Judw^ig conjectures that two brothers. Nrimedhas and Sumedhas, had con-

tended for sovereignty, and t\ia.t t\ve «k^\i«fev\\A oi wia had wished to put the other brother to death, but bad liofe c«mfe^ ouX. VJcl^vc \.\«v*-^^« %^*s^ \ ikbsolve s^d purifiea the iotmet* aiuA \.\v<i\>tv>'OaK» ^^ \%Rawais^. TiTi^ 1«.] THE RIGVSDA. 579 5 This sin hath Sakaputa here committed. Heroes who fled to their dear friend he slayeth, When the Steed bringeth down your grace and favour in bodies dear and worshipful. 6 Your Mother Aditi, ye wise, was purified with water even as earth is purified from heaven. Show love and kindness here below: wash her in rays of heavenly light. 7 Ye Twain have seated you as Lords of Wealth, as oue who mounts a car to him who sits upon the pole, upon the wood. These our disheartened tribes Nfimedhas saved from woe, Sumedhas saved from woe.

Sing strength to Indra that shall set his chariot in the foremost place. Giver of room in dlosest fight, slayer of foes in shock of war, be thou our great encourager. Let the weak bowatnngs break upon the bows of feeble enemies. 2 Thou didst destroy the Dragon : thou sentest the rivers down to earth. Foeless, 0 Indra, wast thou bom. Thou tendest well each choicest thing. Therefore we draw us close to thee. Let the weak bowstrings, etc. 3 Destroyed be all malignities and all our enemy's designs. Thy bolt thou castest at the foe, 0 Indra, who wotdd smite us dead : thy liberal bounty gives us wealth. 4 The robber people round about, Indra, who watch and aim at us, — Trample them down beneath thy foot ; a conquering scatterer art thou. 5 Whoso assails us, Indra, be the man a stranger or akin, Bring down, thyself, his strength although it be as vast as are 6 Close to thy friendship do we cling, 0 Indra, and depend on thee. • Lead us beyond all pain and grief along the path of holy Law. 5 The Steed : the Sun. — Ludwig. Tour grace : Mitra*8 and Yaruna's.

6 Your Mother Aditi : perhaps the mother of the two brothers is intended. — Ludwig. 2 Let the weak bowttringt^ etc: the refrMii is T«geB^AdL\n. ii!^.^SoA ifi(»»»» zcept the la»t. 7 Do thou bestow upon us her, 0 Indra, who yields aooording to the singer's longing, That the great Cow may, with exhaustless udder, pouring a thousand streams, give milk to feed us.

As, like the Morning, thou hast filled, 0 Indra, both the earth and heaven. So as the Mighty One, qreat King of all the mighty world of men, the Goddess Mother brought thee forth, the BlessM Mother gave thee life. 2 Relax that mortal's stubborn strength whose heart is bent on wickedness. Trample him down beneath thy feet who watches for and aims at us. The Goddess Mother brought thee forth, eta 3 Shake down, 0 Slayer of the foe, those great all-splendid enei^ies. With all thy powers, 0 Sakra, all thine helps, 0 Indra, shake 4 As thou, 0 Satakratu, thou, 0 Indra, shakest all things down As wealth for him who sheds the juice, with thine assistance 5 Around, on every side like drops of sweat let lightning-flashes fall. Let all malevolence pass away from us like threads of Durva grass. 6 Thou bearest in thine hand a lance like a long hook, great As with his foremost foot a goat, draw down the branch, 0 Maghavan. 7 Never, 0 Gods, do we offend, nor are we ever obstinate : we walk as holy texts command. Closely we clasp and cling to you, cling to your sides, beneath your arms.

7 The great Cow : probably the Earth. ^ 1 The Ooddeas Motlier : Aditu The refrain is repeated in all the stansu except the last. 3 Bnergies : influences in the shape of rain and sunlight. 4 Satahratu : or, Lord of Hundred Powers. 5 J)drvd grass: Pan\cumI>act3\oii\ t^a^^\««^l \)«at^ass whose filaQenti t $irQt4:h horizoutally away irom t^ie a\Am, i 6 l%e branch: that ia loaded mVii ItuVc iot >sa.

In the Tree clothed with goodly leaves where Yama drinketh with the Gods, The Father, Master of the house, tendeth with love our an-* 2 I looked reluctantly on him who cherishes those men of old, On him who treads that evil path, and then I yearned for 3 Thou mountest, though thou dost not see, 0 Child, the new / and wheel-less car Which thou hast fashioned mentally, one-poled but turning every way. 4 The car which thou ha^t made to roll hitherward from the Sages, Child ! This hath the Salman followed close, hence, laid together on a ship. 5 Who was the father of the child ? Who made the chariot roll away? Who will this day declare to us how the funereal gift was made 1 6 When the funereal gift was placed, straightway the point of flame appeared. A depth extended in the front : a passage out was made behind 7 Here is the seat where Yama dwells, that which is called the Home of Gods : Here minstrels blow the flute for him : here he is glorified with songs. 1 The Tree : where the spirits of the pious dead rest after their labours. The Foither : Tama.