Rig Veda

Urged on, the Father of the Earth and Heaven hath gone forth like a car to gather booty, Going to ludta, sharpening his weapous, and in his hand 2 The father dr aim it : ' The scholiast finds it difficult to make sense of this : pita (palako lokah) he supposes to mean the Adhvaryu, who extracts the juice of the Sorrm which is born from the heaven as from a father ; or the first milker may be the yujamdna and the second the Adkvai'yu ; or duhe may be repeated out of respect.* — Wilson. 4 Sisters children of one dame: the priest's fingers. 6 Four : the quarters of the sky. Container : the firmament. 6 The team's Lord: Soma as resembling V4yu. Cp. IX. 88. 3. Sftyana explains differently : * may (Soma) the fountain (of desires) be possessed of horses for thee (his) adorer.' — Wilson. 1 Fathej*: janitd: generator, of earth. \)y aeti^Vwi^ x^vck.^ wA ^V\a;^n«ql V( obttdniug oblationa lor the gods.— S&yau«b. mrfm »i.] tbe rioveda. 351 #2 To him the tones of sacred song have sounded, Steer of the triple height, the Life-bestower. Dwelling in wood as Yaruna in riyers, lavishing treasure he distributes blessings.

3 Great Conqueror, warrior-girt, Lord of all heroes, flow on thy way as he who wiuneth riches ; With sharpened arms, with swift bow, never vanquished in battle, vanquishing in fight the foemen. 4 Giving security, Lord of wide dominion, send us both earth and heaven with all their fulness. Striving to win the Dawns, the light, the waters, and cattle, call to us abundant vigour. 5 0 Soma, gladden Yaruna and Mitra ; cheer, ludu Pavamana ! ludra, Yishnu. Cheer thou the Gods, the Company of Maruts : Indu, cheer mighty Indra to rejoicing. 6 Thus like a wise and potent King flow onward, destroying with thy vigour all misfortunes. For our well-spoken hymn give life, 0 ludu. Do ye preserve us evermore with blessings.

As for a chariot-race, the skilful Speaker, Chief, Sage, Inventor, hath, with song, been started. The sisters ten upon the fleecy summit drive on the Car-horse to the resting-places. 2 The drop of Soma, pressed by wise Nahushyas, becomes the banquet of the Heavenly People — ludu, by hands of mortal men made beauteous, immortal, with the sheep aud cows aud waters. 3 Steer roaring unto Steer, this Pavamslna, this juice runs to the white milk of the milch-cow. Thrtmgh thousand fine hairs goes the tuneful Singer, like Sura by his fair and open pathways. 2 Of the tHple height: see IX. 71. 7. 4 Call to us : send us with thy shout or roar. 6 The hymu euds with the usual concluding half -line of the hymns ascribed to the Yasishthas. 1 The skilful Speaker : Soma who makes us eloquent. The resting-places : gddandni : th« seats, the reservoirs in which he settles. 2 Nahushyas: probably a neighbouring people. See VI. 46. 7, and note on ^ahushas which hHS the same meaning. 8 Sdra : Si^ijA, the Sua, Fair and open : adJivaimdblvl)^ : * \sa.'^x>^^i>X^^. — Wilaoa. 852 TffJE ETMyS OP [MOOK /X- 4 Break down the strong seats even of the demons : oleawog

thee, Indu, robe thyself in vigour. Rend with thy swift bolt, coming from above them, those who are near and those who yet are distant. 5 Prepare the forward paths in ancient manner for the new hynm, thou Giver of all bounties. Those which are high and hard for foes to conquer may we gain from thee, Active ! Food-bestower ! 6 So purifying thee vouchsafe us waters, heaven's light, and cows, offspring and many children. Give us health, ample land, and lights, 0 Soma, and grant us long to look upon the sunshine.

The gold-hued juice, poured out upon the filter, is started like a car sent forth to conquer. He hath gained song and vigour while they cleansed him, and hath rejoiced the Gods with entertainments. 2 He who beholdeth man hath reached the filter : bearing his name, the Sage hath sought his dwelling. The Rishis came to him, seven holy singers, when in the bowls he settled as Invoker. 3 Shared by all Gods, most wise, propitious. Soma goes, while they cleanse him, to his constant station. Let him rejoice in all his lofty wisdom : to the Five Tribes the Sage attains with labour. 4 In thy mysterious place, 0 Pavamana Soma, are all the Gods, the Thrice-Eleven. Ten on the fleecy height, themselves, self-prompted, and seven fresh rivers, brighten and adorn thee. 5 Now let this be the truth of Pavamslna, there where all singers gather them together. That he hath given ns room and made the daylight, hath holpen Manu aud repelled the Dasyu. 5 Those : portions of thee, according to Sdyana 6 In the second half of the stanza, instead of taking ur?^, wide, ample, with kshitramy field, land, S4yana joins it, as=w>tiwt, with jydtinahi, lights :— * make our land prosper, diflfuse the luminaries widely (in the firmament).'— Wilson.

2 The Rishis: according to S&yana, Bharadvaja, Kasyapa, Gotama, Atri, Visvftmitra, Jamadagni, Vasishtha. 3 The Five Tribes : the five Aryan tribes. According to Sftyana, * the five claseea of beings,' i. e., four castes and the Nish&das. 4 The Thrice-Eleoen : see 1. 1S9. 11. Teu : \i\i« ^m^^t*. ^ Jfanu : aa the representative ot tlie kr^^n x^^e. .jErnrir94.] the riqveda. 353 6 As the priest seeks the station rich in cattle, like a true Kiug who goes to great assemblies, Soma hath sought the beakers while they cleansed him, and, like a wild bull, iu the wood hath settled.

Ten sisters, pouring out the rain together, swift>moving thiuk- ers of the sage, adorn him. Hither hath run the gold-hued Child of Sdrya and reached the vat like a fleet vigorous courser. 2 Even as a youngling crying to his mothers, the bounteous Steer hath flowed along to waters. As youth to damsel, so with milk he hastens ou to the chosen meeting-place, the beaker. S Yea, swollen is the udder of the milch-cow : thither in streams goes very sapient Indu. The kiue make ready, as with new-washed treasures, the Head and Chief with milk within the vessels. 4 With all the Gods, O Indu Pavant^na, while thou art roaring send us wealth in horses. Hither upon her car come willing Plenty, inclined to us, to give us of her treasures. 5 Now unto us mete riches, while they cleanse thee, all-glorious, swelling wealth, with store of heroes. Long be his life who worships thee, 0 ludu. May he, enriched with prayer, come soon and early.

When beauties strive for him as for a charger, then strive the songs like soldiers for the sunlight. Acting the Sage, he flows enrobed in waters and song as 'twere a stall that kine may prosper. «- — ■ « ' 6 The ttation rich in cattle : * the hall where the victim is stationed * — Wilson. To great assemblies : or, to war and battle. The wood : the wooden 1 Ten sisters: the fingers which press out the juice of the Soma -plant. ninhers: or thoughts, devotions. According to S&ya:;a, fingers. ChUd of SHrya : Sftyapa explains ^'dfji, ofifspring, by jdydh wives, i. «., the quarters of the heaven, called Siirya's wives because they are made manifest by his rays. 3 The Head and Chief: *the elevated Soma.* — Wilson. 4 Send us ; more literally, open or disclose to us. 5 The hymn ends with the half-liiie which w the special conclusion of the hymns ascribed to Nodhas. See Book I. 58, 60 — 64. 1 The meaning in apparently : when the beautifying 'waters hasten emulonsly to cleanse Soma as though he were a Vior&e, \i\i<d NCA!&«i^ c\\ ^vcv^^% worahlppera vie with each other like the shouta oi mew yi\iO «Aft ^^Myo%V«.

2 The worlds expand to him ^ho from aforetime fouud light to spread the law of life eternal. The swelling songn, like kiue within the stable, in deep devotion call aloud on Indu. 3 When the Sage bears his holy wisdom round him, like a car visiting all worlds, the Hero, Becoming fame, mid Gods, unto the mortal, wealth to the skilled, worth praise mid the Ever-present, 4 For glory horn he hath come forth to glory : he giyeth life and glory to the singers. They, clothed in glory, have become immortal. He, measured ill his course, makes frays successful. 5 Stream to us food and vigour, kine and horses : give us broad lights and fill the Gods with rapture. All these are easy things for thee to master : thou, Pavam^na Soma, quellest foemen.

Loud neighs the Tawny Steed when started, settling deep in the wooden vessel while they cleanse him. Led by the men he takes the mi4k for raiment : then shall he, through his powers, engender praise-songs. 2 As one who rows drives on his boat, he, Gold-hued, sends forth his voice, loosed on the path of Order. As God, the secret names of Gods he utters, to be declared on sacred grass more widely. 3 Hastening onward like the waves of waters, our holy hymns are pressing nigh to Soma. To him they come with lowly adoration, and, longing, enter him who longs to meet them. 4 They drain the stalk, the Steer who dwells on mountains, even as a Bull who decks him on the upland. light and life. Soma flows on in his wi>dom, blent with the waters, and aurroutided with hymns into the midst of wliich he enters as into a stable full of kine in order to make them increase nnd multiply. 3 The stanza is somewhat obscure. Worth praise : or. adorable. 7%e Everpresent : the Gods who come to help men. Wilson, following SAya* a, translates the second line : ' then desirous of bestowing upon mortals the wealth that abides with the gods, he (is) to be glorified in the many places of sacrifioe for the preservation of the riches he has given.'

5 All these : all the R&kshasas, according to S&yana. J Deep in the wooden, vessel : litetaWy * m V.\ift Vj^W^ ot ihe wood. ' 2 JSTe utters : reveals to the prieat wVio \a to decW^ \>cifcta %x. ^^^tv^<;:a. STMN ae.] TBB RIQTBDA. 855 Hymns follow and attend him as he bellows: Trita bears Varuna aloft in ocean. 6 Sending thy voice out as Director, loosen the Invoker's thought, 0 Indu, as they cleanse tliee. While thou and Indra rule for our advantage, may we be masters of heroic vigour.

In forefront of the cars forth goes the Hero, the Leader, winning spoil : his host rejoices. Soma endues his robes of lasting colours, and blesses, for his fiiends, their calls on Indra. 2 Men decked with gold adorn his golden tendril, incessantly with steed-impelling homage. The Friend of Indra mounts his car : well-knowing, he comes thereon to meet the prayer we offer. 3 O God, for service of the Gods flow onward, for food sublime, as Indra's diink, 0 Soma. Making the floods, bedewing earth and heaven, come from the vast, comfort us while we cleanse thee. 4 Flow for prosperity and constant vigour, flow on for happi- ness and high perfection. This is the wish of all these friends assembled : this is my wish, 0 Soma Pavamslna. 5 Father of holy hymns. Soma flows onward, the Father of the earth, Father of heaven ; Father of Agui, Sdrja's generator, the Father who begat Indra and Vishnu. 6 Brnhman of Gods, the Leader of the poets, Rishi of sages. Bull of savage creatures. Falcon amid the vultures, Axe of forests, over the cleansing sieve goes Soma singing. 4 Trita : the preparer of the celestial Soma. Varuna : here meaning Soma ; * the defeater of enemies.' — Wilson. In ocean : in the firmament.

B As Director: upavaJcUva: upavakt^ here appears to mean Adhvaryu : yaiMdJtvaryuh. — Sftyana. Loosen the Invoker's thought: aid the Hotar or invoking priest to give free utterance to his thought or hynm. 1 Of latting colours : rdbhaa^ni : * hastily made.' — Wilson. * Brilliant.' — Grassmann. 2 Steed- impelling : urging him on, as a whip urges on a horse. 8 From the vatt : from the wide firmament. There is no substantive in the text. 6 brahman of Gods : thou art Brihaspati, the Lord oi Px^^et, %.\sift\^% Mk\^ QodB, or, chief among the priests. Axe : the YiandVe oi >^^ ^'sa \^^\!Ck'^ 7 He, Soma Pavam&na, like a river, hath stirred the wave of voice, our songs and praises Beholding these inferior powers in cattle, he rests among them as a Steer well- knowing. 8 As Gladdener, Warrior never harmed in battle, with thoasand genial streams, pour strength and vigour. As thoughtful Pavam&na, urge 0 Indu, speeding the kine, the plant's wave on to Indra. 9 Dear, grateful to the Gods, on to the beaker moves Soma, sweet to Indra, to delight him. With hundred powers, with thousand currents, Indu, like a strong car-horse, goes to the assembly.

10 Born in old time as finder-out of treasures, drained with the stone, decking himself in waters. Warding off curses, Ring of all existence, he shall find way for prayer the while they cleanse him. 11 For our sage fathers, Soma Pavamslna, of old performed, by thee, their sacred duties. Fighting unvanquished, open the enclosures : enrich us with large gifts of steeds and heroes. 12 As thou didst flow for Manu Life-bestowing, Foe-queller, Comforter, rich in oblations, Even thus flow onward now conferring riches : combine with Indra, and bring forth thy weapons. 13 Flow onward, Soma, rich in sweets and holy, enrobed in waters on the fleecy summit. Settle in vessels that are full of fatness, as cheering and most gladdening drink for ludra. 14 Pour, hundred-streamed, winner of thousands, mighty at the Gods* banquet, pour the rain of heaven, While thou with rivers roarest in the beaker, and blent with milk prolongest our existence. 15 Purified with our holy hymns, this Soma overtakes maligni- ties like some strong charger, naturally made of the strongest wood. — M. Mtiller. Lndwig thinks that lightning may be intended. According to the St. PetergUjrg Lexicon, svadhiti^ here means a tree with very hard wood. See V. 32 10.

7 The second line is obscure. Wilson translates : ' the showerer (of benefits) beholding the hidden (treasure) presid^JS over these irresistible powers, knowing about the cattle.' 9 Ooet to the cusemUy : * proceeds like a strong horse to battle ' — Wilson. 11 The encloMures : the obstructlona viV\\cY\ V^eiip XXv^ tvC\w Vtowv i&lling. 13 I^ull of fatnet$: ghrUdvAnXii accoxdin^ ^o ^^^«.\v^/ ^^\.'«t-\k$S^i^^%. STMJ^ ^\ TffE ktOVEDA. 857 Like fresh milk poured by Aditi, like passage in ample room, or like a docile car-horse. 16 Cleansed by the pressors, armed with noble weapons, stream to us the fair secret name thou bearest. Pour booty, like a horse, for love of gloiy : God, Soma, send us kine, and send us Vayu. 17 They deck him at his birth, the lovely Infant, the Maruta with their troop adorn the Car-horse. By songs a Poet and a Sage by wisdom, Soma goes singing through the cleansing filter. 18 Light>Winner, ^l^ishi^minded, ]^ishi-maker, hymned in a thou- sand hynms, Leader of sages, A Steer who strives to gain his third form. Soma is, like Viraj, resplendent as a Singer. 19 Hawk seated in the bowls, Bird wide-extended, the Banner seeking kine and wielding weapons, Following close the sea, the wave of waters, the great Bull tells his fourth form and declares it.

20 Like a fair youth who decorates his body, a courser rushing to the gain of riches, A steer to herds, so, flowing to the pitcher, he with a roar hath passed into the beakers. 21 Flow on with might as Pavamdna, Indu : flow loudly roaring through the fleecy Alter. Enter the beakers sporting, as they cleanse thee, and let thy gladdening juice make Indra joyful. 22 His streams have been effused in all their fulness, and he hath eutered, balmed with milk, the goblets. Siuging his psalm, well-skilled in song, a Chanter, he comes as 'twere to his friend's sister roaring. 23 Chasing our foes thou comest, Pavamana ! Indu, besung, as lover to his darling. As a bird flies and settles in the forest, thus Soma settles, purified, in goblets. \^ By Aditi : regarded as the Cosmic Cow. 16 Vdyu: the breath of life, life.— Sdyana. 18 His third form : the form that he wears in heaven ; * the third region (heaven).' — Wilson. Vir^j .- splendid or most illustrious Indra. — SSyapa. 19 The banner : drapsah : usually meaning, a drop, or a spark. See IV. 13. 2. His fourth form : the Moon. According to SAyana, the region of the Moon which is said to be above that of the Sun.

22 As 'ttoere to his friend's sister: Sftyana explains jefmim, sister^ by jdtf^lm^ wife : * like (b hbertine) to the wife of a friend.'— W\\ftOTi. 1\i^ y£v«w»»% vk probably no more than 'as lover to his darling* m Wi« lo\\om\i%«\»X)3ak. 24 With full stream and abundant milk, 0 Soma, thy beams come, like a woman, as they cleanse thee. He, gold-hued, rich in boons, brought to the waters, hath roared within the goblet of the pious. HYMN XCVTI. Soma Pavam&na. Made pure by this man's urgent zeal and impulse, the God hath to the Gods his juice imparted. He goes, effused and singing, to the filter, like priest to measured seats supplied with cattle. 2 Robed in fair raiment meet to wear in battle, a mighty Sage pronouncing invocations. Roll onward to the beakers as they cleanse thee, far-seeing at the feast of Gods, and watchful. 3 Dear, he is brightened on the fleecy summit, a Prince among us, nobler than the noble. Roar out as thou art purified, run forward. Do ye preserve us evermore with blessings. 4 Let us sing praises to the Gods : sing loudly, send ye the Soma forth for mighty riches. Let him flow, sweetly-flavourei, through the filter, and let our pious one rest in the pitcher.

5 Winning the friendship of the Deities, Indu flows in a thou- sand streams to make them joyful. Praised by the men after the ancient statute, he hath come nigh, for our great bliss, to Indi a. 6 Flow, Gold-hued, cleansing thee, to enrich the singer : let thy juice go to Indra to support him. Come nigh, together with the Gods, for bounty. Do ye preserve us evermore with blessings. 7 The God declares the Deities' generations, like Usau4, pro- claiming lofty wisdom. With brilliant kin, far-ruling, sanctifying, the Boar advances, siuging, to the places. 1 Urgent zeal and impulse : hemand. by impulse (from the root hi) is said by Sftyana to mean * by gold,' that is, by the gold-adorned hand of the priest. Measured seats supplied vrith cattle : 'the halls prepared (for sacrifice) containing victims.' — Wilson. Singing : the sound of the flowing juice is compared to the priest's recitation of sacred texts. 7 The Qod : Soma, who has been called the Father of the Gods. Liht Ufand : the sound of the flowing and dropping Soma juice is likened to the sung of the famous sage and sacred poet. The Boar : strong, swift Soma.

Sinffinff: waking a souud with the descending drops of jnice. S&yana explains differently: — 'making a noise (as) a \«iid\)Odx ^m'B^"ea^\iQ\^^'^m\Ja.vtatoot.*-^ Wilson. The places: the filters. HYMif »7.] THE RI6VEDA, 859 8 The Swans, the Vrishaganas from anear us have bronght their rebtless spirit to our dwelliug. Friends come to Pavamdna meet for praises, and sound in concert their resistless music. 9 He follows the Wide-strider's rapid movement : cows low, as 'twere, to him who sports at pleasure. He with the sharpened horns brings forth abundance : the Silvery shines by night, by day the Golden. 10 Strong Iiidu, bathed in milk, iSows on for India, Soma ex- citing strength, to make him joyful. He quells malignities and slays the demons, the King of mighty power who brings us comfort. 11 Then in a stream lie flows, milked out with press-stones, mingled with sweetness, through the fleecy filter — Indu rejoicing in the love of Indra, the God who gladdens, for the God's enjoyment. 12 As he is puriiied he pours out treasures, a God bedewing Gods with his own juices. Indu hath, wearing qualities by seasons, on the raised fleece engaged the ten swift fingers. 13 The Red Bull bellowing to the kine advances, causing the

heavens and earth to roar and thunder. Well is he heard like ludra's shout iu battle : letting this voice be known he hastens hither. 14 Swelling with milk, abounding. iu sweet flavours, urging the meath-rich plant thou goest onward. Raising a shout thou flowest as they cleanse thee, when thoti, O Soma, art effused for Indra. 15 So flow thou on inspiriting, for rapture, aiming death-shafts at hiu) who stays the waters. Flow to us wearing thy resplendent colour, efliised and eager for the kine, 0 Soma. 8 7%« Swans ' the singers, descendanU of the Rishi Vrishagana. 9 The Wide-strider'8 rapid movement : the swift course of the Sun. Cowt low as 'twcfe : Sayana explains gctvak. cows, by avye gantdroh. other goers, takes nrt AS negative, and derives mimaU from md, to measure, instead of from md, to bleat or low : — * other goers cannot overtake him (though he is) moving easily.* — Wilson. He with the sharpened hoi'ns : Soma as the Moon : the silvery light by night and the golden-cotoured juice by day. 1 2 Wearing qualities by seasons : * clothed iu pleasaut radiauce according to the season.' — Wilsou. J^ J^im who stays tke toaters : Vritra.

360 THE HYMNS OF [BOOK It 16 Pleased with us, Indu, send us as thou flowest good eBSj patis ill ample space and comforts. Dispelling, as 'twere with a club, misfortunes, run o'er the height, run o'er the fleecy summit. 17 Pour on us rain celestial, quickly streaming, refreshing, fraught with health and ready bounty. Flow, ludu, send these Winds thy lower kinsmen, setting them free like locks of hair unbraided. 18 Part, like a knotted tangle, while they cleanse thee, O Soma, righteous and unrighteous conduct. Neigh like a tawny courser who is loosened, come likeayouthy 0 God, a hou^e-pos8e8Sor. 19 For the Gods' service, for delight, O ludu, run o'er the height, run o'er the fleecy summit. With thousand streams, inviolate, sweet-scented, flow on for gain of strength tiiat conquers heroes. 20 Without a car, without a rein to guide them, unyoked, like coursers started in the contest. These brilliant drops of Soma juice run forward. Do ye, 0 Deities, come nigh to drink them. 21 So for our banquet of the Gods, O Indu, pour down the rain of heaven into the vessels. May Soma grant us riches songht with longing, mighty, exceeding strong, with store of heroes.

22 What time the loving spirit's word had formed him Chief of all food, by statute of the Higliest, Then louvily lowing came the cows to Indu, the chosen, wellloved Master in the beaker. 23 The Sage, Celestial, liberal, raining bounties, pours as he flows the Genuine for the Trutliful. The King shall be effectual strength's upholder : he by the ten bright reins is mostly guided. 24 He who beholds mankind, made pure with filters, the King supreme of Deities and mortals, From days of old is Treasure-Lord of riches : he, Indu, cherishes fair well-kept Order. 17 Winds : cf. * Vftyu is Soma's guardian Qad' (X. 85. 5). 22 S^yana's explanation of the first line is extremely laboured :— 'When the praioe of the zealous worshipper sanctifies liiiii as that of a noisy (crowd) In front (praises) a distinKuished^^priuce) for the support (he affords).* — Wilson. 23 TAe Genuine for the Truthful : rltim ritltya : \\\Ck^o\xi^ VxvsRiVvt Isodcft. 5%f /tf/j df'i^Ae reim : or raya, i. e., tUe ^uft««A, 'tXi^XwMXvaftHa ^\^<iN^. 85 Haste, like a steed, to victory for glory, to Indra's and to Vayu's entertaiument. Give ua food ample, thousandfold : be, Soma, the finder-out of riches when they cleanse thee.

26 Effused by us let Grod-delightiug Somas bring as they flow a home with noble heroes — Rich in all boons like priests acquiring favour, the worshippers of heaven, the best of Cheerers. 27 So, God, for service of the Gods flow onward, flow, drink of Gods, for ample food, 0 Soma. For we go forth to war against the mighty : make heaven and earth well stablished by thy cleansing. 28 Thou, yoked by strong men, neighest like a courser, swifter than thought is, like an awful lion. By paths directed hitherward, the straightest, send thou us happiness, Indu, while they cleanse thee. 29 Sprung from the Gods, a hundred streams, a thousand, have been efl'used : sages prepare and purge them. Bring us from heaven the means of winning, Indu ; thou art forerunner of abundant riches. 30 The streams of days were poured as'twere from heaven : the wise King doth not treat his friend unkindly. Like a son following his father's wishes, grant to this family success and safety. 31 Now are thy streams poured forth with all their sweetness, wlien, purified, thou goest throu.;h the filter. The race of kine is thy gift, Pavamana : when bom thou madest SArya rich with brightness.

32 Bright, bellowing along the path of Order, thou shinest as the form of life eternal. Thou flowest on as gladdening drink for Indra, sending thy voice out with the hymns of sages. 33 Pouring out streams at the Goda* feast with service, thou, Soma, lookest down, a heavenly Eagle. Enter the Soma-holding beaker, Indu, and with a roar approach the ray of Surya. 34r Three are the voices that the Courser utters : he speaks the thought of prayer, the law of Order. 30 The streams of daps : the libations of Soma juice which we offered every day. Like a son : the Soma juice is regarded as the son of the yajamdna oc sacrtficer who causes it to be prepared. 34 Tha Courser ia Soma, and the three voices (r-tch.d'K) ot "nnot^^ vaWOck. V^ utten are »o<n*rding to SAyana praised or saured texxa m 0[i« ioxxa vA \>ftft >5>six^» To the Cow's Master come the Cows inquiring : the hymn with eager longing come to Soma. 35 To Soma come the Cows, the Milch-kine longing, to Soma sages with their hymns inquiring. Soma« effused, is purified and blended : our hymns and Trishtup songs unite in Soma.

36 Thus, Soma, as we pour thee into vessels, while thou art puri- fied flow for our welfare. Pass into Indra with a mighty roaring : make the voice swell, and generate abundance. 37 Singer of true songs, ever- watchful, Soma hath settled in the ladles when they cleanse him. Him the Adhvaryus, paired and eager, follow, leaders of sacrifice and skilful-handed. 38 Cleansed near the Sun as 'twere, he as Creator hath filled full heaven anl earth, and hath disclosed them. He by whose dear help men gain all tlieir wishes shall yield the precious meed as to a victor. 39 He, being cleansed, the Strength ener and Increaser, Soma the Bounteous, helped us with his lustre. Wherewith our sires of old who knew the footsteps found light and stole the cattle from the mountain. 40 In the first vault of heaven loud roared the Ocean, King of all being, generating creatures. Steer, in the filter, on the fleecy summit, Soma, the Drop eff'used, hath waxen mighty. 4rl Soma the Steer, in that as Child of Waters he chose the Gods, performed that great achievement. He, Pavamana, granted strength to ludra; he, ludu, generated light, in Surya. 42 Make Ykyxx glad, for furtherance and bounty : cheer Varuna

and Mitra, as they cleanse thee. Gladden the Gods, gladden the host of Maruts : make Heaven and Earth rejoice, 0 God, 0 Soma. 43 Flow onward righteous slayer of the wickeJ, driving away our enemies and sickness. Blending thv milk with milk which cows aff*ord us. We are thy friendsi, thou nrt the Friend of Indra. Vedas. The three tones, low, middle, and high, are probably intended. Or vdAN'h (the courser) may mean the bearer of the oblation, yajam^noj as S&y&na exphiina, 40 In the Jirtt vavlt : that is iu the \i\^\ie«yi ?lttq!wiiw^\.. TV.«. Occnnv ; ^\sak» jBTMN 97.] THE RIQVEDA. 863 44 Pour us a fount of meath, a spring of treasure j send us a hero son and happy fortune. Be sweet to Indra when they cleanse thee, Indu, and pour down riches on us from the ocean. 45 Strong Soma, pressed, like an impettious courser, hath flowed in stream as a flood speeding downward. Cleansed, he hath settled in his wooden dwelling : ludu hath flowed with milk and with the waters. 46 Strong, wise, for thee who longest for his coming, this Soma here flows to the bowls, 0 Indra. He, chariot-borne, sun-bright, and truly potent, was poured forth like the longing of the pious.

47 He, purified with ancient vital vigour, pervading all his Daughter's forms and figures. Finding his threefold refuge in the waters, goes singing, as a priest, to the assemblies. . 48 Now, chariot-borne, flow unto us, God Soma, as thou art purified flow to the saucers, Sweetest in waters, rich in meath, and holy, as Savitar the God is, truthful-minded. 49 To feast him, flow mid song and hymn, to V&yu, flow purified to Varuna and Mitra. Flow to the song-inspiring car-borne Hero, to mighty Indra, him who wields the thunder. 50 Pour on us garments that shall clothe us meetly, send, purified, milch-kine, abundant yielders. God Soma, send us chariot -drawing horses that they may bring us treasures bright and golden. 51 Send to us in a stream celestial riches, send us, when thou art cleansed, what earth containeth. So that thereby we may acquire possessions and Kishihood in Jamadagni's manner. 52 Pour forth this wealt h with this purification : flow onward to the yellow lake, 0 Indu. Here, too, the Ruddy, wind-swift, full of wisdom, shall give a son to him who cometh quickly. ; 47 HU Vaxighter*8 forms and figures : Soma pervades, and imparts a share \^ €i his nutritions power to, the grass, herbs, and shrubs which are the varied forms assumed by Earth his daughter.

61 RUhihood in Jamadagni*8 manner : ' make our a&oted ^t«.'<j«c V^-^^^'C^ «s^ Jamadagni. ' — WDbob. 49 rellow: the meaniDg of mdnschatvi is uncerioAU. ^ea N\V. \^»^^ ^^'^ 864 TffE EYMN8 OP [BOOK if, 53 Flow on for us with this purification to the famed ford of thee whose due is gloiy. May the Foe-queller shake us down, for triumph, like a tree's ripe fruit, sixty thousand treasures. 54 Eagerly do we pray for those two exploits, at the blue lake aChd Prisana, wrought in battle. He sent our enemies to sleep and slew them, and turned aw»j the foolish and unfriendly. 55 Thou comest unto three extended filters, and hasteneet through each one as they cleanse thee. Thou art the giver of the gift, a Bhaga, a Maghavan for liberal lords, 0 Indu. 56 This Soma here, the Wise, the All-obtainer, flows on his way as King of all existence. Driving the drops at our assemblies, Indu completely traverses the fleecy filter. 57 The Great Inviolate are kissing Indu, and singing in bis place like eager sages. The wise men send him forth with ten swift fingers, and balm his form with essence of the waters. 58 Soma, may we, with thee as Pavamana, pile up together all

our spoil in battle. This boon vouchsafe us Yaruna and Mitra, and Aditi and Sindhu, Earth and Heaven !

Stream on us riches that are sought by many, best at winuiug strength, Biches, O Indu, thousandfold, glorious, conquering the great .53 To the famed ford : possibly, as Ludwig suggests, the aid of Soma it craved at some ford of a neighbouring river, famous on account of a battle that has been fought there, and destined to be the scene of an approaohing conflict. 54 The first line is conjecturally translated after Ludwig, who takes Prisana to be the name of a place. Sftyana's elaborate explanation is different : — ' These two great acts, the raining (of arrows) and the humiliation (of foes), are the givers of happiness ; they are deadly either in a fight on horseback or in a hand-to-hand fight.' — Wilson. Here S4yana explains mAnschatvi (at the blue or yellow lake ?} by * in battle with horaeA/ and primne (at Prisana ?) by ' in close, or hand-to-hand encounter.* Two victories appear to be referred to, and that is about all that can be said. 55 The three extended filters are said to be fire, wind, and sun, in additioB to the one artificial filter of wool. 5/ 7%a OrecU InvioiaJU : the Qoda. Kiiuing : or sipping. 55 J// our spoil in battle : yet to V)^ Yfou m \Xvft ^^a^xq^Omsv^ CL^Ut whireil we look to Sotxia for help and victory.

lYMN 98.] THE RIOVEDA. 865 2 Effused, he hath, as on a car, invested him in fleecy mail : Onward hath Indu flowed in streams, impelled, surrounded by 3 Effused, this Indu hath flowed on, distilling rapture, to the fleece : He goes erect, as seeking kine, in stream, with light, to sacrifice. 4 For thou thyself, 0 Indu, God, to every mortal worshipper Attractest riches thoustindfold, made manifest in hundred 5 Good Vritra-slayer, may we be still nearest to this wqftlth of thine Which many crave, nearest to food and happiness. Resistless One! 6 Whom, bright with native splendour, crushed between the pair of pressingHstones — The wavy Friend whom Indra loves — the twice-five sisters dip and bathe, 7 Him with the fleece they purify, brown, golden-hued, beloved of all, Who with exhilarating juice goes forth to all the Deities. 8 Through longing for this sap of yours ye drink what brings ability, Even him who, dear as heaven's own light, gives to our princes high renown. 9 Indu at holy rites produced you, Heaven and Earth, the Friends of men, Hill-haunting God the Goddesses. They bruised him where the roar was loud. 0 For Vritranslaying Indra, thou, Soma, art poured that be may

drink. Poured for the guerdon-giving man, poured for the God who sitteth there. 1 These ancient Somas, at the break of day, have flowed into the sieve. Snorting away at early mora these foolish evil-hearted ones. 2 By the wood ; the woodeij vat or trough. 8 Seeking kine : desirous of the milk which is to be mixed with his iuice, 9 This stanza is difficult. Sft3'ana explains it differently : — * Divine heaven nd earth the progeny of Manu, the Soma juice is generated at your sacrifices, adiant, abiding in the griuding stones ; (the priests) bruise him at the loudounding ceremony.' — Wilson. Hill-haunting: cf. IX. 85. 10. 10 For the guerdon-giving man: for the good of the luatltvitAX q1 \}qa ftcriftce. 11 Snorfin^ awai/ : driviog aw&y with the bubbling %o\i\i^ VYi«^ tav^«« 12 Friends, may the princes, ye and we, obtain this Most B» splendent One, Gain him who hath the smell of strength, win him whole home is very strength.

They for the Bold and Lovely One ply manly vigour like a bow ; Joyous, in front of songs they weave bright raiment for the Lord Divine. 2 And he, made beautiful by night, dips forward into strength- ening food. What time the sacrificer's thoughts speed on his way the Golden-hued. 3 We cleanse this gladdening drink of his, the juice which India chiefly drinks, — That which kine took into their mouths, of old, and princes take it now. 4 To him, while purifying, they have raised the ancient psalm of praise : i And sacred songs which bear the names of Gods have supplicated him. 5 They purify him as he drops, courageous, in the fleecy sieve. Hi III they instruct as messenger to bear the sage's morning 6 Soma, best Cheerer, takes his seat, the while they cleanse him in the bowls. He as it were impregns the cow, and babbles on, the Lord of Song. 12 Who Jiath the smeU of strength : vHjagandhyam : 'fragrant and invigorating.'— Wilson. * Forming or having a wag'»n-load of goods or spoil.' — S. P. Lexicon. Him whose home is strength: vdjapastyam : 'food and dwellings. '" Wilson. ' Him who has a house full of goods.' — S. P. Lexicon.

1 They: the priests. Ply manly vigour like a how: 'stretch the bow of manhood.' — WiUon. They exert all their uianly strength, or as Benfey, suggests, attack and storm the Ood with prayer and sacrifice, ' beseeching and besieging ' as Milton says. The Lord Divine : the Asura (Zend, Ahura), here meaning Soma. 2 By night : hshapd : * at the end of the night.' — Wilson. Ludwig tran* slates Icshapd by * der fiirst,' ' the prince.' 3 Which kine took into their mouths : in the form of the juices of grass from which the milky portion of the libation is evolved. 4 Sftyaua's explanation of the second line of this stanza, is different : — ' and the fingers exercising their pressure are able (to prepare the oblation) for the gods.' — Wilson. 6 He as it were impregns the cow : meaning, perhaps, as Ludwig suggests, that the milk becomes effieaciouB aa & Wbwivow oiA:^ v^Wi It is mixed with Sowa juice. 7 He is effused and beautified, a God for Gods, by skilful men. He penetrates the mi^rtty floods collecting all he knows therein. 8 Pressed, Indu, guided by the men, thou art led to the clean-

ing sieve. Thou, yielding ludra highest joy, takest thy seat within the bowls.

The Guileless Ones are singing praise to Indra's well belovM Friend, As, in the morning of its life, the motheVs lick the new bom 2 O Indu, while they cleanse thee, bring, 0 Soma, doubly-waxing wealth : Thou in the worshipper's abode causest all treasures to inincrease. 3 Set free the song which mind hath yoked, even as thunder frees the rain : All treasures of the earth and heaven, 0 Soma, thou dost multiply. 4 Thy stream when thou art pressed runs on like some victorious warrior's steed, Hastening onward through the fleece like a swift horse who ' wins the prize. 5 Flow on, Sage Soma, with thy stream to give us mental power and strength. Effused for Indra, for his drink, for Mitra and for Varuna. 6 Flow to the filter with thy stream, effused, best winner, thou, of spoil, O Soma, as most rich in sweets for Indra, Vishnu, and the Gods. 7 The mothers, void of guiles, caress thee. Golden-coloured, in the sieve. As cows, 0 Pavamslna, lick the new-born calf, as Law commands. 7 CoUeeting all he knows therein : the meaning of this half-line is not clear : -' when he is recognized amongst these (people) as the giver (of riches).' - Wilson.

1 The OuUeleii Onei : the vasctttvart waters. 7 As Law commands : vldhannani : see Bergaigne, La Religion V^dlt^ty II. 218. note 2. *At the sacrifice.' — Wilson. *liit\ie xeaVm. <A Yi^v^viu' — \tKBBmaBn. 8 Thou, Pavam&na, movest on with woudrous rays to great re- nown. Striving within the votary's house thou drivest all the glooms away. 9 Lor»? of great sway, thou liftest thee above the heavens, above the earth. Thou, Pavamslna, hast assumed thy coat of mail in majesty.

For first possession of your juice, for the exhilarating drink. Drive ye away the dog, my friends, drive ye the long-tongued dog away. 2 He who with purifying stream, effused, oomes flowing hither- ward, Indu, is like an able steed. 3 The men with all-pervading song send unassailable Soma forth. By pressing-stones, to sacrifice. 4 The Somas, very rich in sweets, for which the sieve is des- tined, flow. Effused, the source of Indra's joy: may your strong juices reach the Grods. 5 Indu flows on for Indra's sake : thus have the Deities declared. The Lord of Speech exerts himself. Ruler of all, because of 6 Inciter of the voice of song, with thousand streams the ocean flows. Even Soma, Lord of opulence, the Friend of Indra, day by day. 7 As Pushan, Fortune, Bhaga, comes this Soma while they make him pure. He, Lord of all the multitude, hath looked upon the earth and heaven. 8 The dear cows lowed in joyful mood together to the gladden- ing drink. The drojte as they were purified, the Soma juices, made them paths. 9 0 Pavamltna, bring the juice, the mightiest, worthy to be famed, Which the Five Tribes have over them, whereby we may win opulence.

9 The coat of mail: drdpim : see IX. 86. 14. 1 Drive ye away: prevent dogs or K&k«Ai8Aaa tcoixi ^tvc2i^\^^«^\&a,\!JSsi]^ 10 For us the Soma juices flow, tbe drops best furtherers of our weal, Effused as friends, without a spot, benevolent, finders of tbe light. 1 1 Effused by means of pressing-stones, upon the ox-hide visible, Th^, treasure-finders, have announced food unto us from 12 These Soma juices, skilled in song, purified, blent with milk and curd, When moving and when firmly laid in oil, resemble lovely Suns. 13 Let not the power of men restrain the voice of the outpour- ing juice : As Bhrigu's sons chased Makha, so drive ye the greedy hound away. 14 The Friend hath wrapped him in his robe, as in his parents' arms, a son. He went, as lover to a dame, to take his station suitor-like. 15 That Hero who produces strength, he who hath propped both worlds apart, Gold-hued, hath wrapped him in the sieve, to settle, priestlike, in his place. 16 Soma upon the ox's skin through the sheep's wool flows purified. Bellowing out, the Tawny Steer goes on to Indra's special Thb Child, when blended with the streams, speeding the plan

of sacrifice, Surpasses all things that are dear, yea, from of old. 2 The place, near the two pressing-stones of Trita, hatJi he occupied. Secret and dear through seven lights of sacrifice. 13 Makha : appareutly, a demon whose name does not occur again in the Rigveda. ' 16 Special place : ' prepared station.*— Wilson. The vessel containing the libation appropriated to ludra. 1 The streams : literally 'the great/ 'waters' being understood. a I am indebted to Prof. Macdonell (Journal of the R. A. S., July, 1893, pp. 457-8) for the translation and explanation of this and the following very difficult stanzas. The place : far away iu heaven where Trita presses and prepares the celestial Soma for Indra. Ife : Soma. Dear : to Soma. Seven lifffUe of saci'i^ : probably the seven rays or tongues of the aacri^<s.\A.V ^x^ with which Soma Is chsely connected. * Throu^^ V^[i^ «tt')^u ^t^cvsASi^ftsik <A MS4fn£ii6g. ' — MaodtmeU, 370 THE HYMNS OF [BOOK It. 3 Urge to three courses, on the heights of Trita, riches in a stream : He who is passing wise measures his courses out. 4 Even at his birth the Mothers Seven taught him, for glory,

like a sage, So that he, firm and sure, hath set his mind on wealth. 5 Under his sway, of one accord, are all the guileless Deities : Warriors to be envied, they, when they are pleased. 6 The Babe whom they who strengthen Law have generated, fair to see. Much longed for at the sacrifice, most liberal Sage, — 7 To him, united, of themselves, come the young Parents of the rite, When they adorn him, duly weaving sacrifice. 8 With wisdom and with radiant eyes unbar to us the stall of heaven, Speeding at solemn rite the plan of Holy Law,

To Soma who is purified as ordering Priest the song is raised : Bring meed, as 'twere, to one who makes thee glad with hymns. 2 Blended with milk and curds he flows on through the long wool of the sheep. The Gold-hued, purified, makes him three seats for rest. 3 On through the long wool of the sheep to the meath-dropping vat he flows : The Rishis' sevenfold quire hath sung aloud to him. 4 Shared by all Gods, Infallfble, the Leader of our holy hymns, Golden-hued Soma, being cleansed, hath reached the bowls. 3 'The main justification of my interpretation,' says Prof. Macdonell, 'is that I supply no extraneous word with ' tifrai/ but explain it by the third line. The meaning of my translation is : ' Do thou, Soma, on the heights of Trita, direct the fertilizing streams which produce wealth into the channels of Trita, for thou knowest these channels, having measured them out with thy streams.' Three courses : or channels, of Trita. He who U passing wise : Soma. His : Trita's. 4 The Mothers Seven : the Seven -Rivers. 5 Wari'iors to he envied : the meaning of the line is uncertain.

6 They who strengthen Laio : according to SAyana, the vasattvari waters. 7 The young Parents of the rite : ever-young, fresh and strong Heaven and Earth. 2 TAree seats for rest : three reservoirs in which he may settle. The dronakalasaj the ddhavantya, and the pUtobTirit. ' 3 The JRiishW sevenfold qyXvt : ' the wveu iiift\.T^ oi \Xift "R>a>\.\%: — ^'^wirri. 6 After thy Godlike qualities, associate with Indi*a, go, As a Priest purified by priests, Immortal One. 6 Like a carthorse who shows his strength, a God effused for Deities, The penetrating Payam&na flows along.

Sit down, 0 friends, and sing aloud to him who purifies himself : Deck him for glory, like a child, with holy rites. 2 Unite him bringing household wealth, even as a calf, with mother kine, Hint who hath double strength, the God-delighting juice. 3 Purify him who gives us power, that he, most BlessM One, maybe A banquet for the Troop, Mitra, and Varuna. 4 Voices have sung aloud to thee as finder-out of wealth for us : We clothe the hue thou wearest with a robe of milk. 5 Thou, Inda, art the food of Gods, 0 Sovran of all gladdening drinks : As Friend for friend, be thou best finder of success. 6 Drive utterly away from us each demon, each voracious fiend, The godless and the false : keep soripw far away.

SiNO ye aloud, 0 friends, to him who makes him pure for gladdening drink : They shall make sweet the Child with sacrifice and laud. 2 Like as a calf with mother cows, so Indu is urged forth and sent, Glorified by our hymns, the God-delighting juice. 3 Effectual means of power is he, he is a banquet for the Troop, He who hath been effused, mosb rich in meath, for Gods. 4 Flow to us, Indu, passing strong, effused, with wealth of kine and steeds : I will spread forth above the milk thy radiant hue. 5 Lord of the tawny, Indu, thou who art the Gods' most special food, As Friend to friend, for splendour be thou good to men. 5 Aftei' thy Oodlike qualities : according to Sftyatia, ' to the hosts of the gods.' 6 Penetrating : vydnaHh : * spreading widely into the vessels.' — Wilson. 2 Unite him : * Associate him the support of the mansion with the materDal (waters) as the calf (with the mother).* — Wilson 3 The Troop : the banded Maruts. ^ Zordof the tawny : hartndm : S4y&na «uppUt« -pa^lluflLm, ^^XiC^'^« 6 Drive utterly, far away from ua each godless, each Yoracious foe : 0 Indu, overcome and drive the false i^far.

To Indra, to the Mighty Steer, may these gold-coloured juices go, Drops rapidly produced, that find the light of heaven. 2 Effused, this juice victorious flows for Indra, for bis mainte- nance. Soma bethinks him of the Conqueror, as he knows. 3 May Indra in his raptures gain from him the grasp that gath- ers spoil, And, winning waters, wield the steer-strong thunderbolt. 4 Flow vigilant for Indra, thou Soma, yea, Indu, run thou on : Bring hither splendid strength that finds the light of heaven. 5 Do thou, all-beautiful, purify for Indra's sake the mighty juice. Path-maker thou, far seeing, with a thousand ways. 6 Best finder of prosperity for us, most rich in sweets for Gods, Proceed thou loudly roaring on a thousand paths. 7 0 Indu, with thy streams, in might, flow for the banquet of the Gods : Rich in raeath. Soma, in our beaker take thy place. 8 Thy drops that swim in water have exalted Indra to delight : The Grods have drunk thee up for immortality, 9 Stream opulence to us, ye drops of Soma, pressed and purified. Pouring down rain from heaven in floods, and finding light. 10 Soma, while filtered, with his wave flows through the long wool

of the sheep, Shouting while purified before the voice of song. 11 With songs they send the Mighty forth, sporting in wood, above the fleece : Our psalms have glorified him of the triple height. 12 Into the jars hath he been loosed, like an impetuous steed for war, And lifting up his voice, while filtered, glided on. 13 Gold-hued and lovely in his course, through tangles of the wool he flows, . A.nd pours heroic fame upon the worshippers. Tbe hymn is a sort of rifaccimento of Hymn 1 04. 2 For his maintenance : bhdrdya : or, for battle. TJie Conqueror : Indra. 11 /Tim of the tHple height : triprifhtJidm : t\i^ tVvt^ heights are probably tbe BrmameDt, the mountain, and the «\lax. * K>o\^vvi% \\i\i2ta«^ ^«^<^\jmSw^ 14 Flow thus, a faithful votary: the streams of meath have been effused. Thou comest to the filter, singing, from each side.

Hbnob sprinkle forth the juice effused, Soma, the best of sacred gifts. Who, frieud of man, hath run amid the water-streams. He hath pressed Soma out with stones. 2 Now, being purified, flow hither through the fleece inviolate We gladden thee in waters when thou art effused, blending thee still with juice and milk. 3 Pressed out for all to see, delighting Gods, Indu, Far-sighted One, is mental power. 4 Cleansing thee. Soma, in thy stream, thou flowest in a eatery robe : Giver of wealth, thou sittest in the place of Law, 0 God, a fountain made of gold. 5 Milking the heavenly udder for dear meath, he hath sat in Washed by the men, the Strong, Far-seeing One streams forth nutritious food that all desire. 6 0 Soma, while they cleanse thee, dear atid watchful in the Thou hast become a Sinorer most like Angiras : thou madest Surya mount to heaven. 7 Bountiful, best of furtherers, Soma floweth on, Rishi and Singer, k^en of sight. Thou hast become a Sage most welcome to the Gods : thou madest Sdrja mount to heaven. 8 Pressed out by pressers. Soma goes over the fleecy backs of Goes, even as with a mare, in tawny-coloured stream, goes in exhilarating stream.

9 Down to the water Soma, rich in Kine, hath flowed with cows, with cows that have been milked. 1 He : the priest. 4 In the place of Law : in the place of Law-ordained B&crlfLcA. 5 MiUcin^ the heavenly udder for dear «veatK : ex\>TTiQ.\\Tk% V^^^ vr^rX. «&^ predoas juice from the atAlk and tendrils oi tho ^oma^ ^\wi\i. 874 THE ffTMNS OF [BOOK IT. They have approached the mixing-vesseU as a sea : the cheerer streams for the carouse. 10 Effused by stones, 0 Soma, and urged through the long wool of the sheep, Thou, entering the saucers as a man the fort, gold-hued hast settled in the wood. 11 He beautifies himself through the sheep's long fine wool, like an impetuous stped in war, Even Soma Pavamana who shall be the joy of sages and of holy bards. 12 0 Soma, — for the feast of Gods, river-like he hath swelled with surge. With the stalk's juice, exhilarating, resting not, into the vat that drops with meath. 13 Like a dear son who must be decked, the Lovely One hath clad him in a shining robe. Men skilful at their work drive him forth, like a car, into the rivers from their hands.

14 The living drops of Soma juice pour, as they flow, the glad- dening drink. Intelligent drops above the basin of the sea, exhilarating, finding light. 15 May Pavamana, King and God, speed with his wave over the sea the lofty rite : May he by Mitra's and by Varuna's decree flow furthering the lofty rite. 16 Far-seeing, lovely, guided by the men, the God whose home is in the sea — 17 Soma, the gladdening juice, flows pressed for. Indra with his Marut host : He hastens o'er the fleece with all his thousand streams : men make him bright and beautiful. 18 Purified in the bowl and gendering the hymn, wise Soma joys among the Gods. Robed in the flood, the Mighty One hath clad himself with milk and settled in the vats. 9 They have approached the mixing-vessels like a sea : samvdrandni, from samvrif to cover, enclose, surround, must, apparently, mean the vessels that contain the juices and not the juices themselves as S&yana explains: — 'his enjoyable juices go (to the pitcher as 'watftva'^ to th« ocean.' — Wilson.' J 2 O Soma Ke^ is a sort of periphxaaia Iot ^oxm» \\i VJtv^ xw^mvcAiCY^^ ^ma,

1^ Of the sea : of the firmament, ox a^a ol wx. 19 0 Soma, Indu, every day thy friendship hath been my delight. Many fiends follow me ; help me, thou Tawny-hued ; pass on 20 Close to thy bosom am I, Soma, day and night, 0 Tawny-hued, for friendship sake. Sdrya himself refulgent with his glow have we overtaken in his course like birds. 2 1 Deft-handed ! thou when purified liftest thy voice amid the sea. Thou, Pavam^ua, makest riches flow to us, yellow, abundant, 22 Making thee pure and briglit in the sheep's long wool, thou hast bellowed, steer-like, in the wood. Thou flowest. Soma Pavamana, balmed with milk unto the special place of Gods. 23 Flow on to win us strength, flow on to lofty lore of every kind. Thou, Soma, as Exhilarator wast the first to spread the sea 24 Flow to the realm of earth, flow to the realm of heaven, O Soma, in thy righteous ways. Fair art thou whom the sages, 0 Far-seeing One, urge onward with their songs and hymns. 25 Over the cleansing sieve have flowed the Pavam&nas in a stream, Girt by the Maruts, gladdening, Steeds with Inra's strength,

for wisdom and for dainty food. 26 Urged onward by the pressers, clad in watery robes, Indu is speeding to the vat. He gendering light, hath made the glad Cows low, the while he takes them as his garb of state. HYMN CVIir. Soma Pavamftna. For Indra, flow thou Soma on, as gladdening juice most sweet, intelligent. Great, cheering, dwelling most in heaven. 2 Thou, of whom having drunk the Steer acts like a steer : drinking of this that finds the light, 19 Many fiends: the text has ouly pui-Hni, many, in the neuter plural. SAyana supplies rakskdhsi Hdkshasas or fiends. Pass on beyond these barriers : 'overcome those who surround me.* — Wilson. 20 Close to thy bosom am I: 'I (delight) in thy presence.' — Wilson. 21 Amid the sea : antarikshe kalase vd, in the firmament or in the beaker, sayH SAyana. 25 The Pavamdnas : 'thy purified juices.* — Wilson. 2 The Steer acts like a steer : vrishabhd vrtshdydte : * th^ «>\\o^«t«t IxsAx^v^ invigorated.' — WUson. Etusa : one of the horaea oi tVi^ ^M\i\ ot ^Vat^^ va. general;— *aa a horse comes to the battle.* — S&ya)^«b. He, £xcellently Wise, is come to strengthening food, to spoil and wealth like Etasa.

3 For, verily, Pavartiatia, thou hast, splendidest, called all the generations of The Gods to immortality. 4 By whom Dadhyach Navagva opens fastened doors, by whom the sages gained their wish. By whom they won the fame of lovely Amrita in the felicity of Gods. 5 Effused, he floweth in a stream, best rapture-giver, in the long wool of the sheep. Sporting, as 'twere the waters* wave. 6 He who from out the rocky cavern took with might the red- refulgent watery Cows, — Thou masterest the stable full of kine and steeds : burst it, brave Lord, like one in mail. 7 Press ye and pour him, like a steed, laud-worthy, speeding through the region and the flood. Who swims in water, roars in wood ; 8 Increaser of the water. Steer with thousand streams, dear, to the race of Deities ; Who born in Law hath waxen mighty by the Law, King, God, and lofty Ordinance. 9 Make splendid glory shine on iis, thou Lord of strengthening food, God, as the Friend of Gods : Unclose the fount of middle air. 10 Roll onward to the bowls, 0 Mighty One, effused, as Prince supporter of the tribes. Pour on us rain from heaven, send us the waters' flow : incite our thoughts to win the spoil.

1 1 They have drained him the Steer of heaven, him with a thousand streams, distilling rapturous joy, Him who brings all thing excellent. 12 The Mighty One was born Immortal, giving life, lightening darkness with his shine. Well-praised by sages he hath by his wondrous power assumed the Threefold as his robe. 4 Dadhj^ach Navagva : Dadbyach w«8 the eon of Atharvan tlie priest who first obtained fire and offered Soma and prayer to the Gods. Here he i« called A NavHgya &n(\ consequently one of the Angiraees. See both names in Vol. /., Index. Won the fame of lorely Amvita : * oV>\a\\i^ t.\\ft sustenance of tbe delicious ("Ambrosial) water.' — ^Wilsoii. 12 The Threefold: the moruing, uoou, wxd wfe\x«i\^\\>oaJw«x. 13 Effused is he who brings good things, who brings us bounteous gifts and sweet refreshing food, Soma who brings us quiet homes : 14 He whom our Tndra and the Marut host shall drink, Bhaga shall drink with Aryamau, By whom we bring to us Mitra and Varuna and Indra for our great defence. 15 Soma, for Indra*8 drink do thou, led by the men, well-weapon- ed and most gladdening. Flow on with greatest store of sweets.

1 6 Enter the Soma-holder, even Indra's heart, as rivers pass into the sea, Acceptable to Mitra, Vayu, Varuna, the noblest Pillar of the heavens.

Pleasant to Indra's, Mitra's, Piishan's Bhaga's taste, speed onward. Soma, with thy flowing stream. 2 Let Indra drink, O Soma, of thy juice for wisdom, and all 3 So flow thou on as bright celestial juice, flow to the vast, im- 4 Flow onward, Soma, as a mighty sea, as Father of the Gods, 5 Flow on, 0 Soma, radiant for the Gods and Heaven and Earth, and bless our progeny. 6 Thou, bright Juice, art Sustainer of the sky : flow, mighty, in accordance with true Law. 7 Soma, flow splendid with thy copious stream through the great fleece as in the olden time. 8 Born, led by men, joyous, and purified, let the Light-finder make all blessings flow. 13 The metre of this stanza is Gftyatrl YavamadhyA, that is G&yatrl haviog the middle like a barley-corn, thick in the middle and tapering at both ends : first a P&da of eight syllables, then one of twelve, and lastly another of eight. The Rishis are the Agnayo DhishnyAb, sacrifical Agnis or Fires, said to be sons of tsvara the Supreme Deity of post-Vedic times. 3 Flow to the vast immortal dwelling-place : * flow for immortality and spacious abode.' — Wilson.

4 To every form : to all the forms or essencea ol t\ift Qtoda SxiV.^ \iVv^ V^ enterg. Or to every power, to aid us iu every way^ 378 THE HYMNS OF [BOOK /J&l, 9 Indu, while cleansed, keeping the people safe, shall give ut all possessions for our own. 10 Flow on for wisdom, Soma, and for power, as a strong courser bathed, to win the prize. 11 The pressers purify this juice of thine, the Soma, for delight, 12 They deck the Gold-hued Infant, newly-born, even Soma, Indu, in the sieve for Gods. 13 Fair Indu hath flowed on for rapturous joy. Sage for good fortune in the waters' lap. 14 He bears the beauteous name of Indra, that wherewith he overcame all demon foes. 15 All Deities are wont to drink of him, pressed by the men and blent with milk and curds. 16 He hath flowed forth with thousand streams effused, flowed thiough the filter and the sheep's long wool. 17 With endless genial flow the Strong hath run, purified by the waters, blent with milk. 18 Pressed out with stones, directed by the men, go forth, 0 Soma, into India's throat. • 19 The mighty Soma with a thousand streams is poured to Indra

through the cleansing sieve. 20 Indu they balm with pleasant milky juice for Indra, for the Steer, for his delight. 21 Lightly, for sheen, they cleanse thee for the Gods, gold-colour- ed, wearing water as thy robe. 22 Indu to Indra streams, yea, downward streams. Strong, flow- ing to the floods, and mingling there. HYMN ex. Soma PavaraAna. O'erpowbring Vritras, forward run to win great strength : Thou speedest to subdue like one exacting debts. 2 In thee, effused, 0 Soma, we rejoice ourselves for great su- premacy in fight: Thou, Pavamana, enterest into mighty deeds. 3 0 Pavamana, thou didst generate the Sun, and spread the mois- ture out with power. Hasting to us with plenty vivified with milk. 14 He bears : according to S&yana, the translation of the first half -line would be : Indra' s fair body he supports, wherewith, etc. 3 With plenty vivified with milk: *mt\i «.\i>Mi^Wi^. m^^v^m >(}<aa.\. ^^cvsqxm cattle (for thy worshippers).* ^-WUaou. MYMN m.] TBE RIQVEDA. 379 4 Thou didst produce him, Deathless God ! mid mortal men for maintenance of Law and lovely Amrita : Thou evermore hast moved making strength flow to us. 5 All round about hast thou with glory pierced for us as 'twere

a never-failing well for men to drink, Borne on thy way in fragments from the presser's arms. 6 Then, beautifully radiant, certain Heavenly Ones, have sung to him their kinship as they looked thereon, And Savitar the Ood opens as 'twere a stall. 7 Soma, the men of old whose grass was trimmed addressed the hymn to thee for mighty strength and for renown : So, Hero, urge us onward to heroic power. 8 They have drained forth from out the great depth of the sky the old primeval milk of heaven that claims the laud : They lifted up their voice to Indra at his birth. 9 As long as thou, 0 Pavamana, art above this earth and heaven and all existence in thy might. Thou standest like a Bull the chief amid the herd. 10 In the sheep's wool hath Soma Pavamana flowed, while they . cleanse him, like a playful infant, Indu with hundred powers and hundred currents. 11 Holy and sweet, while purified, this Indu flows on, a wave of pleasant taste, to Indra, — Strength- winner, Treasure-finder, Life-bes tower. 12 So flow thou on, subduing our assailants, chasing the demons hard to be encountered. Well-armed and conquering our foes, 0 Soma.

With this his golden splendour purifying him, he with his own allies subdues all enemies, as Sura with his own allies. Cleansing himself with stream of j nice he shines forth yellowhued and red, when with the praisers he encompasses all forms, with praisers having seven mouths. 6 In fragments : in pieces of the crushed stalk and shoots of the Soma- plant. 6 Beautifully radiant : vasui^i&ehaK : according to SAyana, a proper name, Vasuruchas, plural of Vasuruch. Opens as 'twere a stall : 'drives away the obstructing (darkness).* — Wilson. 1 ffe : Soma. All enemies : the fiends of darkness. As SHra with his own allies: as Sdrya or the Sun with his attendant beams of light. All forms. - visvd i^pdt : all the lunar mansions, according to Sftyana. Accotdiv^^ \io ^-^'Sibrandt, (assumest) all beauty. With the prawcrs ; Vxkvu^ln'^ : ^etV-K^^^Cw^ Augiraaea are iDtended, Having seven mouiki : that*\a, OTie xaoxxJOa. ^^Os^^'Ottsi mouth beiag mentioned in reference to their love ol ^om«. \>xVi^- 2 That treasure of the PaQis thou discoveredst ; thou with thy mothers deckest thee iu thine abode, with songs of worship in thine home. As 'twere from far, the hymn is heard, where holy songs resound in joy. He with the ruddy-hued, threefold hath won life-power, he, glittering, hath won life-power.

3 He moves intelligent, directed to the East. The very beau- teous car rivals the beams of light/> the beautiful celestial car. Hymns, lauding manly valour, came, inciting Tndra to success, that ye may be unconquered, both thy bolt and thou, both be unconquered in the war.

Ws all have various thoughts and plans, and diverse are the ways of men. The Brahman seeks the worshipper, wright seeks the cracked, and leech the maimed. Flow, Indu, flow for Indra's sake. 2 The smith with ripe aud seasoned plants, with feathers of the birds of air, With stones, and with enkindled flames,, seeks him who hath a store of gold. Flow, Indu, flow for Indra*s sake. 3 A bard am I, my dad's a leech, mammy lays corn upon the stones. Striving for wealth, with varied plans, we follow our desires like Kiiie. Flow, Indu, flow for Indra's sake. 2 Treasuve of the Panis : the rays of light carried ofif and concealed by the demons of <larkness. Thy Mothers: apparently the Dawns. According to Sftyaua the vasativtirt waters. Threefold : there is no substantive in the text, and it is uncertain what tHdhttubhih refers to. S&yana refers it to the vasctHvart waters, and explains it by ' the supporters of the three worlds.' GrasBmann thinks that the beverages, consisting of three ingredients, mixed with the Soma juice are intended. Probably the Dawns, sometimes spoken of as three (cf. VIII. 41. 3), are meant. 3 The very beauteous car : of Soma. Beams of light : sunbeams.

The hymn app-ars to be an old popular Rong transformed into an address to Soma by attaching to each stanza a refrain which has no connexion with the subject of the song. But see Vedische Studien^ I. p. 107. The hymn is translated in Muir's 0 S. Texts, V. 424. 1 The Brahman : * Tliis verse distinctly proves that the priesthood already formed a profe^^sion.' — Muir, 0. S. Texts, I. 252. 2 plants : meaning here reeds which were made into arrows. With stonest and with enkindled fiames : according to S4yana, with glistening atones to - r/i2 the heads o( the arrows Who Ka.ih a store of gold: and will be able - /)/»K Well for tlie arrows which U\e «bTt\B«i.v\ Tcv«JzLft» lot \s\ta.. S Jfy dad: tatah : a familiar exv^reasvon, QOTt^aA^o^^va.^ \ja mxvS.,\j»as«ss|. HYMN 118.] TBB RIOVSDA. Ml 4 The horse would draw an easy car, gay hosts attract the laugh and jest. The male desires his mate's approach, the frog is eager for the flood. Flow, ludu, flow for Indra's sake.

Let Vritra-slaying ludra drink Soma by Saryan&v&n's aide, Storing up vigour in bis heart, prepared to do heroic deeds. Flow, Indu, flow for Indra's sake. 2 Lord of the Quarters, flow thou on, boon Soma, from Arjika land, Etfused with ardour and with faith, and the true hymn of sacrifice. Flow, Indu, flow for Indra's sake. 3 Hither hath SArya's Daughter brought the wild Steer whom Parjanya nursed. Gandharvas have seized hold of him, and in the Soma laid the juice. Flow, Indu, flow for Indra's sake. 4 Splendid by Law ! declaring Law, truth-speaking, truthful in thy works, Enounciug faith. King Soma ! thou, 0 Soma, whom thy maker decks. Flow, Indu, flow for Indra's sake. 5 Together flow the meeting streams of him the Great and truly Strong. The juices of the juicy meet. Made pure by prayer, 0 Goldenhued, flow, Indu, flow for Indra's sake. 6 0 Pavamana, where the priest, as he recites the rhythmic prayer. Lords it o'er Soma with the stone, with Soma bringing forth delight, flow, Indu, flow for Indra's sake. 7 0 PavamS,na, place me in that deathless, undecaying world Wherein the light of heaven is set, and everlasting lustre shines. Flow, Indu, flow for Indra's sake,

8 Make me immortal in that realm where dwells the King, Yivas- vILn's Son, Where is the secret shrine of heaven, where are those waters young and fresh. Flow, Indu, flow for Indra's sake. 1 Saryandvdn : a lake in the Kurukshetra district. 2 Of the QuoHera : of the f on r regions of the sky. Arjtka land: according to SAyana, the country of the Rijlkas. Cf. VIII. 7. 29. 3 The vfiid Steer whom Parjanya nursed : the mighty Soma-plant whose growth has been fostered by the God of the rainy cloud. SHryas Daughter : St'oddhA or Faith. Cf. IX. 1. 6. Oandharvas: guardians of the heavenly Soma. See Vol. I., Index. 4 Thy maker : the Soma-presser, or the institutor of thd sacrifice :-^' t^b^^^k upholder (of the rite).* —Wilson. d ThiKing: Yama, the ruler of departed Bpixila, ^oti ^i "S vi^ANVok. ^sr» Vol L, Index. 9 Makemeimmovtuliu that realm where they move even as they listj In the third sphere of inmost heaven where lucid worlds are full of light. Flow, Indu, flow for Indra's sake. 1 0 Make me immortal in that realm of eag^ wish and strong desire, The region of the radiant Moon, where food and full delight

are found. Flow, Indu, flow for Indra's sake. 1 1 Make me immortal in that realm where happiness and tran- sports, where Joys and felicities combine, and longing wishes are fulfilled. Flow, Indu, flow for Indra's sake.

The man who walketh as the Laws of Indu Pavam&na bid, — Men call him rich in children, him, 0 Soma, who hath met thy thought. Flow, Indu, flow for Indra's sake. 2 Kasyapa, Rishi, lifting up thy voice with hymn-composers' lauds, Pay reverence to King Soma born the Sovran Ruler of the plants. Flow, Indu, flow for Indra's sake. 3 Seven regions have their several Suns ; the ministering priests are seven; Seven are the Aditya Deities,— with these, 0 Soma, guard thou us. Flow, Indu, flow for Indra's sake. 4 Guard us with this oblation wl)ich, King Soma, hath been dressed for thee. Let not malignity conquer us, let nothing evil do us harm. Flow, Indu, flow for Indra's sake. 9 Where they move even as they litt : * where action is unrestrained.* — Muir. * Where the sun wanders at will.* — Wilson. 10 0/ the radiant Moon : the adjective bradhndaya, of the ruddy or brilliant, stands without a substantive. 'Sun' is supplied by Sftyana. ' Dea rotatralenden.* — L'ldwig. See Hillebrandt, Vedische Mythologie, I., 396, As regards the joys of the departed, referred to in stanzas 7 — 12, Professor von Roth observes (Journ. Amer. Orient. Soc. iii. 343, quoted by Dr. Muir, O. S. Texts, V. 307) * The place where these glorified ones are to live is heaven. In order to show that not merely an outer court of the divine dwellings is set apai t for them, the highest heaven, the midst or innermost part of heaven, is expressly spoken of as their seat. This is their place of rest ; and its divine splendour is not disfigured by any specification of particular beauties or enjoyments, such as those with which other religions have been wont to

adorn tlie mansions of the blest There they are happy : the language used to describe their condition is the same with which is denoted the moat exalted felicity.' 2 Kasyapa : the seer of the hymn addresses himself. 3 Seven regions : the regions of the sky, the four quarters with intermediate points. They are sometimes said to be five, six, or seven in number, but wore frequently eight. Aditya Deities: Varuna, Mitra, Aryaman, Bbaga, Ddksba, Ansa, and perhaps Dh&.tar. Ot\ieT «itt\i\xiera.tion8 also are given, and tbeir number is eometimea said tobft e\^\\t. ^«ft'tt..'\Ax3^«.x,^«d.ui H^ftiuif, I. p. 2521 (Sacred Books of the East, XXILUV

High hath the Mighty risen before the dawning, and come to us with light from put the darkness. Fair-shapen Agni with white-shining splendour hath filled at birtli all human Jbabitations. 2 Thou, being born, art Child of Earth and Heaven, parted among the plants in beauty, Agni ! The glooms of night thou, Brilliant Babe, subduest, and art come forth, loud roaring, from thy Mothers. 3 Here, being manifested, lofty Vishnu, full wise, protects his own supremest station. When they have offered in his mouth their sweet milk, to him with one accord they sing forth praises. 4 Thence bearing food the Mothers come to meet thee, with food for thee who givest food its increase. These in their altered form again thou meetest. Thou art Invoking Priest in homes of mortals. 5 Priest of the holy rite, with car that glitters, refulgent Ban- ner of each act of worship. Sharing in every God through might and glory, even Agni Guest of men I summon hither. ^ 6 So Agni stands on earth's most central station, invested in well-decorated garments. Born, red of hue, where men pour out libations, 0 King, as great High Priest bring the Gods hither. 7 Over the earth and over heaven, 0 Agni, thou, Son, hast ever

spread above thy Parents. Come, Youthfullest! to those who long to meet thee, and hither bring the Gods, 0 Mighty Victor. 1 2'Jie Mighty : Agni. 2 Among the plant$: according to S&yana, in the fire-sticks. 3 Vithnu : in the form of Agni who is his manifestation on earth. They : worshippers. 4 The Mothers: the plants which -oourish life. In their altered form: as dry wood which Agni, as fire, consumes. 5 Sharing in: because Agni as the bearer oi iii^u'fi o\^ftXivau^ %\xy^^t\a >J^ other Oodt, Gladdbn the yeaiiiing Gods, O thou Most Youthful : bring them, 0 Lord of Seasons, knowing seasons, With all tbe Priests Celestial, 0 Agni. Best worshipper art thou of all luvokers. 2 Thine is the Herald's, thine the Cleanser's office, thinker art thou, wealtb-giver, true to Order. Let us with Svaha offer up oblations, and Agni, worthy Qod, pay the Gods worship. 3 To the 'Gods' pathway have we travelled, ready to execute what work we niay accomplish. Let Agni, for he knows* complete the worship. He is the Priest : let him fix rites and seasons. 4 When we most ignorant neglect the statutes of you, 0 Deities with whom is knowledge, Wise Agni shall correct our faults and failings, skilled to assign each God his fitting season.

5 When, weak in mind, of feeble understanding, mortals bethink them not of saorifioiug, Then shall the prudent and discerning Agni worship the Gods, best worshipper, in season. 6 Because the Father hath produced thee. Leader of all our solemn rites, their brilliant Banner : So win by worship pleasant homes abounding in heroes, and rich food to nourish all men. 7 Thou whom the Heaven and Earth, thou whom the Waters, and Tvashtar, maker of fair things, created. Well knowing, all along the Fathers' pathway, shine with resplendent light, enkindled, Agni.

0 King, the potent and terrific envoy, kindled for strength, is manifest in beauty. He shines, all-knowing, with his lofty splendour : chasing black Night he comes with white-rayed Morning. 1 Seasons: the proper times of worship. Priests Celestial: Agni being the Hotar, the Asvins the Adhvaryus, Tvashtar the Agntdh, and Mitra the Upavaktar. AsvaUyana, as cited by Sftyana, gives a different enumeration. See Wilson, note. 2 The Herald i» the Hotar or invoking priest : the Cleanser is the Potar ot Purifier, the assistant of the Brahman. SvAkd : an exclamation = Ave ! or Hail ! 3 The Gods* pathway : * the path that leads to the gods * — Wilson. (J The father : PrajApati ; or the iiistibutor of the sacrifice. — Sftyana. 7 The Fathers^ pathway : the way that leads to the home of the Manee or Ancestral Spirits. -^ — 1 O King : Ludwig takes rdjan here as the nominative cane. WiJtJi itAtterayed dioi'niiuj : £ follow Ludwig in XA^Lvn^ rii^aXlwv %a VBAtcuoiontal for rusatydm. 2 Having overcome the glimmering Black with beauty, and bringing forth the Dame, the Great Sire's Daughter, Holding aloft the radiant light of Surya, as messenger of heav en he shines with treasures.

3 Attendant on the BlessM Dame the BlessM hath come : the Lover foUoweth his Sister. Agni, far-spreading with conspicuous lustre, hath compassed Night with whitely-shining garments. 4 His goinga-forth kindle as 'twere high voices, thegoings of the auspicious Friend of Agni. The rays, the bright beams of the strong-jawed, mighty, adorable Steer are visible as he cometh. 5 Whose radiant splendours flow, like sounds, about us, his who is lofty, brilliant, and effulgent, Who reaches heaven with best and brightest lustres, sportive and piercing even to the summit. 6 His powers whose chariot fellies gleam and glitter have loudly roared while, as with teams, he hasted. He, the most Godlike, far-extending envoy, shines with flames ancient, resonant, whitely-shining. 7 So bring us ample wealth : seat thee as envoy of the two youthful Matrons* Earth and Heaven. Let Agni rapid with his rapid horses, impetuous with impetuous Steeds, come hither.

To thee will I send praise and bring oblation, as thou hast merited lauds when we invoked thee. A fountain in the desert art thou, Agni, O Ancient King, to man who fain would worship. 2 Thou unto whom resort the gathered people, as the kine seek the warm stall, O Most Youthful, Thou art the messenger of Gods and mortals, and goest glorious with thy light between them. 3 Making thee grow as 'twere some noble infant, thy Mother nurtures tiiee with sweet affection. Over the desert slopes thou passest longing, and seekest, like same beast set free, thy fodder. 2 OlimmerUg Black : dark night, faintly lighted by stars. The Or eat Sire's Daughter : (Jshas or Dawn, daughter of Dyaus or Heaven. 3 The lover : Agni who appears together with Dawn. 4 The first line is almost unintelligible. ' The blazing flames of thftt mighty Agni do not (deter) his adorers.' — Wilson. 1 To man ■: or, to Piiru. 3 Thy Mother : Earth. 886 TJIS HYMNS OP IBOOX Jt 4r Foolish are we, 0 Wise and free from error : verily, Agni, ttioi dost know thy grandeur. There lies the form : he moves, and licks, and swallourt, and as House-Lord, kisses the Youthful Maiden.

5 He rises ever fresh in ancient fuel : smoke-bannered, gray, hi makes the wood his dwelling. No swimmer. Steer, he presses through the waters, and to hii place accordant mortals bear him, 6 Like thieves who risk their lives and haunt the forest, th< twain with their ten girdles have secured him. This is a new hymn meant for thee, 0 Agni : yoke aa it wer< thy car with parts that glitter. 7 Homage and prayer are thine, O JILtavedas, and this my aonj shall evermore exalt thee. Agni, protect our children and descendants, and guard wit! ever-watchful care our bodies.

Hb only is the Sea, holder of trecusures : bom many a tim he views the hearts within ns. Hd hides him in the secret couple's bosom. The Bird dwell in the middle of the fountain. 2 Inhabiting one dwelling-place in common, strong Stallions an the Mares have come together. The sages guard the seat of Holy Order, and keep the highec names concealed within them. 3 The Holy Pair, of wondrt)us power, have coupled : they forme the Infant, they who bred produced him. The central point of all that moves and moves not, the whil they wove the Sage's thread with insight. 4 The form: the Ahavaniya fire. The Youthful Maiden:, aocording Sftyana, either the mixed oblation, or the young earth as campared with h withered plants. 6 The twain : the two arms, with their grasping fingers which produce fi by agitation of the fire-stick. 1 He : Agni as the Sun. The secret couplers hotom : the meaning 'is uno tain. The fire-sticks in which Agni is latent may be intended. * He wa on the cloud in the neighbourhood of the hidden (firmament).* — ^Wilson, fl Bird : the Sun. The fountain : the source of light in the east.

2 Strong StaUiona : perhaps the flames of the Sun. Mares : waters of 1 firmament. The highest names : of Agni, such as J&tavedas and YaiavAna Concealed within them : in their secret hearts, for worship. 3 The Holy Pair : Heaven and Earth. The Infant : Agni. The ukiU li wove : viyantah in the text is unintelligible, and I follow Wallis in read vayantt in its stead. The Sage's thread : the series of sacrifices to which A BYMffr «.i TBS morsDA. Mf 4 For tracks of Order aud refr<»^ing viands attend from ancient times the goodly Inft»iit. Wearing him as » aiantle, Earth and Heaven grow strong by food of pheasant drink and fatness. 5 He, calling loudly to the Seven red Sisters, hath, skilled in sweet drink, brought them to be looked on. He, bom of old, in middle air hath halted, and sought and found the covering robe of Pushan. 6 Seyea .are the pathways which the wise have fashioned; to one of these may oome the troubled mortal. He standeth in the dweUiug of the Highest, a Pillar, on sure grouud where paths are parted. 7 Not Being, Being in the highest heaven, in Aditi's bosom and

in Daksha's birthplace. Is Agni, our first-bom of Holy Order, the Milch-cow and the Bull in life's beginning.

This is that Agni, be by whose protection, favour, and help the singer is successful ; Who with the noblest flames of glowing fuel comes forth encompassed with far-spreading lustre. 6 The Seven red Sittert : the seven tonguen ^r flames of Agni, called hdlt^ kardlt, etc.— S4yana. And found the (^<>ering robe of PiUkan: and hath reappeared in the form of PQshan or *^^ Sun. 6 Pathways: long lines of lij?i«c. The WUe: the Fathers. The troubled mortal : the man who is loufn^ ^^^ daybreak may approach the pathway of light. Wallis translates fc^<» second line diflTerently :— *The support of life in the home of the.highe^i at the divergence of the ways, standeth on sure grouod.* He : app^-^ntly Agni as the Sun, to whom the troubled or sinful man comes for l^ht or forgiveness. Pillar : support and stay of the universe, like th* ^kambha of Atharva-veda, X. 7. Whei^e paths are parted: where end^ the dark road which the Sun travels by night, and the bright jMkth of ^^ daily course begins. 7 Not Being, Being: non-existent, existent, ^aaaehcha sachcha, *both ptfevolved and evolved,' identifying Agni with the first cause and first effect, with a reference to such texts as Aaad evam idam agra dsit 'the non existent existent (ot unevolved) was verily before this (creation).'— Wilson, from Sayana. AdUi=OVvafiig, Dakiha=evipyeia. Here Agni is represented as Prajftpati who as a yet undeveloped embryo is at the same time both male and female.— Ludwig. Or Daksha may be the Sun and Aditi the Earth. ' In fact Agni is identified with all things. These latter hymns to Agni are very obscure : the notious are mystical; many of the terms are unusual, or are unusually applied ; and the construction is singularly elliptical and loose.'— Wilson.

This Hymn has been wholly translated, with comments, by WaUU, ^<fe% Ivw Cosmology of the Rigveda, pp. 48—50. ^®® TBE HTMIfa OP (bo6K X 2 Agni, the Holy One, the everlasting, who shines far beaming with celestial splendours ; He who hath come imto his friends \Kth friendship, like a fleet steed who never trips or stumbles. 3 He who is Lord of all divine oblation, shared by all living men at break of morning, Agni to whom our offerings are devoted, in whom rests h« whose car, through might, is scatheless. 4 Increasing by his strength, while lauds content him, with easy flight unto the Gods he travels. Agni the cheerful Priest, best.Sacrificer, balms with his tongue the Gods with whom he mingles. 5 With songs and adorations bring ye hither Agni who stin himself at dawn like Indra, Whom sages laud with hymns as Jatavedas of those who wield the sacrificial ladle. 6 In whom all goodly treasures meet together, even as steeds and riders for the booty. Inclining hither bring us help, 0 Agni, even assistance moat desired by Indra. 7 Yea, at thy birth, when thou hadst sat in glory, thou, Agni, WHSt the aim of invocations. The Gods came neat, obedient to thy summons, and thus attained their rank as cV^^f Protectors.

0 Agni, shared by all men liviu^ bring us good luck for sacrifice from earth and heaven. With us be thine intelligence, Wonder-'Vf <^ker ! Protect us, God, with thy far-reaching blessings. 2 These hymns brought forth for thee, O Agni, >Hid thee for bounteous gifts, with cattle and with horses. 3 The exact meaning of the second line is uncertain : — 'and in whon^^the sacrificer), whose sacrifice is undisturbed by his foes, throws his choice oW^- 5 At dawn : with Grassmann I take M«r^i» here to be a locatiye. SAyana explains it as bhogdndm uttrdvinam, the bestower of enjoyments. According to Ludwig's interpretation, the translation of the first line would be : * With aongi and adorations bring ye hither the Lord of morning's kine, the quivering Agni' 6 Riders i sdptivantah: the word properly means * possessed of horsee,' and is applicable to drivers as well as riders. For the booty : to win the spoil, or to guard it from others. J Thine intdligenee : the meaning of jprahetaih here is not clear. WiUnD trRnalHtem it by 'indication* Coi UnouiV •, \.\3A>«\\l^1 * wishes' ; and Gn» mann by 'Jighfc,' AyM 8.i THE RiQ Veda . sso

Good Lord, when man from thee hath gained enjoyment, by hymns, 0 nobly-born, hath he obtained it. 3 Agni I deem my Kinsman and my Father, count him my Brother and my Friend for ever. I honour as the face of lofty Agni in heaven the bright and holy light of Surya. 4 Effectual, Agni, are our prayers for profit. He whom, at home, thou, Priest for ever, guardest Is rich in food, drawn by red steeds, and holy : by day and night to him shall all be pleasant. 5 Men with their arms have generated Agni, helpful as some kind friend, adorned with splendours. And stablished as Invoker mid the people the ancient Priest^ the sacrifice's lover. 6 Worship, thyself, 0 God, the Gods in heaven : what, void of knowledge, shall the fool avail thee % As thou, O God, hast worshipped Gods by seasons, so, noblyborn ! to thine own self pay worship. 7 Agni, be thou our Guardian and Protector : bestow upon us life and vital vigour. Accept, O Mighty One, the gifts we offer, and with unceasing care protect our bodies.

Agni advances with his lofty banner : ihe Bull is bellowing to the earth and heavens. He hath attained the sky's supppmest limits : the Steer hath waxen in the lap of waters. 2 The Bull, the youngling wiKi the hump, hath frolicked, the strong and never-ceasing Calf hath bellowed. Bringing our offerings to the Gods' assembly, he moves as Chief in his own dwelling-places. 8 The second line is remarkable as a direct declaration of the relationship of Agni and Sdiya. — Ludwig. 7 Be thou (mr Guardian and Protector : avitd, says S&yana, is a protector from obvious dangers and gopd a preserver from perils that are unseen. 1 Advances: through the firmament. Hit lofty banner: the lightning. Waiert ; of the firmament. 2 Never-eeatinp :*asremSl: according to S&yana, * uiide<i«j\Ti^^ * Qi\'at\a>aA* ^- WilMon, 3 Him who hath grasped his Parents' head, they stabliahej aft sacrifice as a wave of heavenly lustre. In his swift flight the red Dawns borne by horses refresh their bodies in the home of Order. 4 For, Yasu, thou procedest every Morning, and still bast been the Twins' illuminator. For sacrifice, seven places thou retainest while for thine own self thou engenderest Mitra.

5 Thou art the Eye and Guard of mighty Order, and Yarsna when to sacrifice thou oomest Thou art the Waters' Child, O JStavedas, envoy of him whose offering thou aoceptest. 6 Thou art the Lieader of the rite and region, to which with thine auspicious teams thou tendest. Thy light-bestowing head to heaven thon liftest, makmg thy tongne the oblation-bearer, Agni. 7 Through his wise insight Trita in the cavern, seeking «» ever' the Chief Sire's intention, Carefully tended in his Parents' bosom, calling the weapons l^in, goes forth to combat. 8 Well-skilled to use the weapons of his Father, Aptya, urged on by Indra, fought the battle. Then Trita slew the foe seven-rayed, three-headed, and freed the cattle of the Son of Tvashtar. 3 His Parents' head : thehead or forehead of Heaven and Earth, or of the two fire-sticks. The red Dawn* .'■ or the flames, according to S&yana. There ie no substantive in the text. The \ome of Order : probably the Sun, if the Dawna are spoken of ; and the place of Viw-ordained sacrifice according to S&yana's explanation. 4 The Twins* Uluminator : lighter-^p of day and night, that ib, of the end of night, or very early morning. But ^ee Hillebrandt, Varuna wnd MUra, p. 116. Seoen places : seven altars for th% sacrificial fire. Mi^ra : the Snik

5 Varuna : King and Gkivemor. 6 And region: thou knowest, and canst show^^he way through, the firmanuBnt. 7 In the cavern: in the secret depth of the &|tnament. Seeking ^.ihe Chief Sir^s intention : wishing to carry out the de«jga of Indra or perhaps of Dyaus or Dyu. JSis Parents: *the parental heaven and earth.' — Wilson. Calling the weapons kin : c^ing the weapons, i. e, the bolts which are produced from the sky, akin, simply means claiming them as belonging to hit father Dyu as they are in the next stanza spoken of as paternal (pltrytol).— Macdonell, J. R. A. S., July, 1893, p. 428. ^ ^ ^ ^^ 8 Of his Father: belonging to the Chief Sire of stanza 7. The foe: tht special enemy of Trita is Trisiras the son of Tvashtar, called Visvarapa or the Multiform. The cattle of the Son of Tvashtar ; the cows imprisoned l^ him, the showers obstructed by the fiend. ^ ' For the legends founded on the last three stanzas of this hymn, see Mufr, a S. Text$, y. pp. 229 -2W. »Qft «^ao ^t^\\gaft, Ia ISe^igiofi Y^diq^ U. 329, S30. BrUN 10.] TBB RtGVBDA. 891 9 Lord of the bifave, Indfa oleft him iu pieces vho sought to gain much strength and deemed him mighty. He smote his three beads from his body, seizing the cattle of the omniform Son of Tvashtar.

Yb, Waters, are beneficent : so help ye us to energy That we may look od great delight. 2 Give us a portion of the sap, the most auspicious that ye have, Like mothers in their longing love. X To you we gladly come for him to whose abode ye send us on ; ^ And, Waters, give us procreant strength. 4 The Waters be to us for drink, Goddesses for our aid and bliss : Let them stream to us health and Btrength. 5 I beg the Floods to give us balm, these Queens who rule o'er precious things. And have supreme control of men. 6 Within the Waters — Soma thus hath told me — dwell all balms that heal, And Agui, he who blesseth all. 7 0 Waters, teem with medicine to keep my body safe from harm, So that I long may see the Sun. 8 Whatever sin is found in me, whatever evil I have wrought. If I have lied or falsely sworn. Waters, remove it far from me. 9 The Waters I this day have sought, and to their moisture have we come : OAgni,rich in milk, come thou, and with thy splendour cover me.

Fain would I win my friend to kindly friendship. So may the Sage, come through the air's wide ocean. Remembering the earth and days to follow, obtain a son, the issue of his father. 1 Qrt(U delight : according to the scholiast, meaning perfect knowledge of Bri^ma. See Wilson's note. 3 The meaning of the stanza is obscure. It appears to have been recited by the priest at the consecration of a new house. The first three stanzas are to be repeated by Br&hmans at their morning Ablutions. See Colebrooke's Essays, Essay I. On the ReligiouB Ceremonies of ihe HindviB. See also Lanraan, Sanskrit Reader ^ p, 376. 6 Stanzas 6—9 are repeated from Book I. 23. 20—23. Yama and Taml, son and daughter of yivasv&a, are the Ijtishis as well as ib« deities of the hymn which is a dialogue between them. Tama and Yarn! are, says voa Roth, * as their names den<)te, twin broth.«Y tod sister^ and are the &rst human pair, the origlna^iotn ol \))da t%^« Ks^ViOA 8W THE HYMNS OP iBOOK X 2 Thy friend loves not the friendship which oonsiders her who is near in kindred as a stranger. Sons of the mighty Asura, the Heroes, supporters of the heavens, see far around them.

3 Yea, this the Immortals seek of thee with longing, progeny of the sole existing mortal. Then let thy soul and mine he knit together, and as a loving huishand take thy consort. 4 Shall we do now what we ne'er did aforetime 1 we who spake righteously now talk impurely % Gandharva in the foods, the Dame of Waters —such is our hond, such our most lofty kinship. 5 Even in the womh God Tv ash tar, Vivifier, shaping all forms^ Creator, made us consorts. None violates his holy ordinances : that we are his the heavens and earth acknowledge. 6 Who knows that earliest day whereof thou speakest % Who hath heheld it ? Who can here declare it 1 Hebrew conception closely connected the parents of mankind by making the woman formed from a portion of the body of the man, so by the Indian tradition they are placed in the relationship of twins. This thought is laid by the hymn in question in the mouth of Yam! herself, when she is made to say : * Even in the womb the Creator made us for husband and wife.* * Professor Miiller, on the other hand, says (Lectures ou the Science of Language, second series, p. 510) : * There is a curions dialogue between her (Yami) and her brother, where she (the night) implores her brother (the day) to make her his wife, and where he declines lier offer, * because,' as he wvya, * they have called it a sin that a brother should marry his sister." Again, p. 521, 'There is not a single word in the Veda pointing to Yama and Yami as the first couple

of mortals, the Indian Adam and Eve If Yama bad been the first created of men, surely the Vedic poets, in speaking of him, could not have passed this over in silence.' See, however, the passage from the Atharva-veda, XVIII. 8, 13, to be quoted further on. [Reverence ye with an oblation Yama, the son of Vivasvat, the assembler of men, who was the first of men that died, and the first that departed to this (celeatial) world].' Muir, 0. S. Tenets, V. p. 288. Yama as the first man may perhaps be, as Prof. Max Miiller holds, *a later phase of religions thought.' 1 Yami speaks The Sage : vedhdh : Yama, whom she wishes to give hera son. Come : S^yana explains the masculine participle jaganvSn by the feminine gatavatt, that is, I, Yami. who have come. The earth : which, otherwise, will remain without human inhabitants. 2 Yama replies. A stranger : of a different family, and so a lawful wife. Sont of the mighty Atura : the spies or sentinels spoken of in stanza 8. 4 Yama replies. Oandharva : Vivasvftn or the Stm. In the floods : in the waters of the firmament. The Dame of Waters : SaranyQ. * His aqueous wife/ — Muir. Such in our bond : these are our parent:). But see Ludwig, Ueher dk neuesten ArheUen, u. s, w, p. 107.

BYUn 101. ^^i? niGVEDA. 898 Qreat is the Law of Varuna and Mitra. What, wanton ! wilt thou say to men to tempt them ? 7 I, Yamt, am possessed by love of Yama, that I may rest on the same couch beside him. I as a wife would yield me to my husband. Like car-wheels let us speed to meet each other. 8 They stand not still, they never close their eyelids, those sentinels of Gods who wander round us. Not me — go quickly, wanton, with another, and hasten like a chariot wheel to meet him. 9 May Surya's eye with days and nights endow him, and ever may his light spread out before him. In heaven and earth the kindred Pair commingle. On Yarn! be the unbrotherly act of Yama. 10 Sure there will come succeeding times when brothers and sisters will do acts unmeet for kinsfolk. Not me, 0 fair one, — seek another husband, and make thine arm a pillow for thy consort. 11 Is he a brother when no lord is left her % Is she a sister when Forced by my love these many words I utter. Come near, and hold me in thy close embraces.

12 I will not fold mine arms about thy body : they call it sin when one comes near his sister. Not me, — prepare thy pleasures with another : thy brother seeks not this from thee, 0 fair one. 6 Tama replies. To tempt them : the meaning of tlichyd is uncertain. The S. P. Lexicon explains it by * deceitfully.* * Falsely.'— Qrassmann. * What Bayest thou, who punishest men with hell ? * — Wilson. 7 Same e(mch : see Benfey, Vedica und VerwandteSf pp. 89 — 42, for a difterent explanation of $amdnd ydnau. 8 Yama replies. Sentinels of Oods: recording angels who watch men's actions. 9 Tamt speaks. The meaning seems to be : if there be any guilt let me take it upon myself, and let not Yama's life be shortened by way of punishment. The kindred Pair : Day and Night. 10 Yama replies.* ' Make thine arm a pillow.' — Wilson. 11 Yaml speaks. Deitrttction : Nirriti ; the utter extinction of the human race. ' The meaning is, a true brother will not let his pinter lack a huRband, and a true sister will not let her brother lack a wife.' — Wilson's Translation, Editor's note.

13 Alas ! thou art indeed a weakling, Yama ; we find in thee no trace of heart or spirit. As round the tree the woodbine clings, another will cling about thee girt as with a girdle. 14 Embrace another, Yami ; let another, eyen aa *the woodbine rings the tree, enfold thee. Win thou his beart and let him win thy fancy, and he shall form with thee a blest alliance.

The Bull hath yielded for the Bull the milk of heaven : the Son of Aditi can never be deceived. According to his wisdom Varuna knoweth all : may he, the Holy, hallow times for sacrifice. I 2 Gandharvi spake : may she, the Lady of the flood, amid the river's roaring leave my heart untouched. May Aditi accomplish all that we desire, and may our eldest Brother tell us this as Chief. 3 Yea, even this blessM Morning, rich in store of food, splendid, with heavenly lustre, hath shone out for man. Since they, as was the wish of yearning Gods, brought forth that yearning Agni for the assembly as the Priest. S&yana's iuterpretation of this difficult hymn differs ia many places from that which I have adopted, and Wilson's Translation should be consulted for the views of the great Indian Commentator and the Pandits of his time. The hymn has been tranuliterated, translated, and annotated by Dr. Muir, 0. S, Texts, V. 288 — 291. It has also been translated by the authoi*8 of the Siebenzig Lieder, and fully discussed by Dr. J. Ehni in Der VedUche Mythut da Yama. See also Hillebrandt, Vedisohe Mythologies I. p. 495.

The subject of the hymn ia the origin and institution of sacrifice, first established by Agni under the authority of Varuna, who must be regarded as the deity of the first stanza. 1 The Bull : the mighty Soma. For the Bull : for mighty Varuna. The milk of heaven : the divine Soma juice, to be used at sacrifice. The Son of Aditi : Varu^. Aceoi'ding to hU wUdom : ydthd dhiySl : the two words taken together as an adverbial phrase. According to Sslyana, it is Agni who milka the streams of prosperity from heaven for the worshipper. I have generally followed Pischel*s interpretation of the first five stanzas ( VedUohe Studien, I. pp. 188, 189). 2 Oandharvt : said to be the daughter of Surabhi (one of the daughters of Daksha), and the mother of the race of horses. Here she* appears to be an Apsaras or water-nymph, haunting the banks of rivers and practising the ■CKlnctive arts of a siren. The meaning seems to be, let no disturbing influence unsettle my devout thoughts. Oar eldest Brother : Varuna, regarded as the founder ot society united by common religious observances. 3 The poet regards the coming oi Ui^ dskVin. aa %i ^xwA Wi^a.^. tVxa sacrifice ii euccesaiuL Since they : the prie«ila.

BTMtr 12,] TBM RI07SDA. 895 4 And thd^ fleet Falcon brought for sacrifice from afar this flow- ing Drop most excellent and keen of sight, Then when the Aryan tribes chose as Invoking Priest Agni the Wonder- Worker, and the hymn rose up. 5 Still art thou kind to him who feeds thee as with grass, and, skilled in sacrifice, offers thee holy gifts. When thou, having received the sage's strengthening food with lauds, after long toil, comest with many more. 6 Urge thou thy Parents, as a lover, to delight: the Lovely One desires and craves it from his heart. The priest calls out, the sacrificer shows his skill, the Asura tries his strength, and with the hymn is stirred. 7 Far-famed is he, the mortal man, O Agni, thou Son of Strength, who hath obtained thy favour. He^ gathering power, borne onward by his horses, makes his days lovely in his might and splendour. 8 When, Ho!y Agni, the divine assembly, the sacred synod mid the Grods, is gathered, And when thou, €rodlike One, dealest forth treasures, vouchsafe us, too, our portion of the riches. 9 Hear us, O Agni, in your common dwelling : harness thy rapid

car, the car of Amrit. Bring Heaven and Earth, the Deities' Parents, hither : stay with us here, nor from the Gods be distant.

Hbavbn and Earth, first by everlasting Order, speakers of truth, are near enough to hear us. When the €rod, urging men to worship, sitteth as Priest, assuming all his vital vigour. 4 ThU Jlovting Drop ; the Soma, brought from heaveo by the Falcon. See IV. 26 and 27. 5 Thou : Agni. As with grass : ' as pasture satisfies (the herds).'— Wilson. With many more : bringing many other Gods to the sacrifice. 6 As a lover : woos his mistress. Agni is called upon to entreat his parents, Heaven and Earth, to reproduce him perpetually. The Lovely One : Agni. Saciificer : makhah ; see Vedic Hymns, I. p. 47. The original hymn appears to end with this difficult stanza. 9 Hapid : dravUnum : taken by S4yana with amritasya and explained by 'distilling the driuk of Gods.* Nor fr<ym the Qods be distant : *let none of the godft be absent.' — Wikon. 1 First : most exAlted aa well as most ancient. Tlie God ; XrcCv. A% PvVitxX. \ «# Hottur, invoker, or herald. 306 Tff£ BTMNS OP [BOOK X, 2 As God comprising Gods by Law Eternal, bear, as the Chief who knoweth, our oblation, Smoke-bannered with the fuel, radiant, joyous, better to praise . and worship, Priest for ever.

3 When the cow's nectar wins the God completely, men here below are heaven's and earth's sustainers. All the Gods came to this thy heavenly Yajus, which from the motley Pair milked oil and water. 4 I praise your work that ye may make me prosper : hear, Heaven and Earth, Twain Worlds that drop with fatness. While days and nights go to the world of spirits, here let the Parents with sweet meath refresh us. 5 Hath the King seized us 1 How have we offended against his holy ordinance ? Who kuoweth ? For eveu Mitra mid the Gods is angry : there are both song and strength for those who come not. 6 'Tis hard to understand the Immortal's nature, where she who is akin becomes a stranger. Guard ceaselessly, great Agui, him who ponders Yama's name, easy to be comprehended. 7 They in the synod where the Gods rejoice them, where they are seated in Vivasv&n's dwelling, Have given the Moon his beams, the Sun his splendour - the Two unweariedly maintain their brightness. .^— ^— — ^■^— — — ^— ^■^— — — — — — ^^— ^^— , ^_^^^^__^.— _— — ^__^i.^^..i^^.^^^__^_ 2 Better to praise: more skilled than men in praising the Qods.

3 This stanza is very obscure. The meaning seems to be that, by poesessing the amrit, ambrosia, or nectar contained in the milk of the sacrificial cow and in the Soma juice which wins and captivates Agni, men are enabled to offer acceptable sacrifices to the Qods, and thus to support the heavens and earth. Heavenly Yajus : divine sacrificial prayer or formula. But divydm by its position in the verse seems rather to belong to ghritdmt butter or sacrificial oiL The motley Pair : 6ni : many-coloured heaven and earth. ' When the self-aggregated ambrosia of the divine Agni is generated from his radiance, then the products from it sustain both heaven and earth, all the worshippers glorify this thy oblation, the celestial nutritious water which thy white radiance milks forth.*— Wilson. According to S&yana, the products from it are the plants and trees which spring from the amrit or rain which rewards the oblations of men, and the uisve devSlh of the text are sarve stotdrahy all the worshippers. Some meaning is apparent in this paraphrase, but it cannot be extracted from the words of the text. 5 The King : Varuna. Fo^' even Mitra : we must have committed some sin, for even Mitra, the Friend, the gracious God, is wroth with us. Strength : strengthening sacrificial viands. For those who come not : for the Qods who will not yet come to receive our worship and oblations.

6 This stanza is apparently a later addition. The latter half of the first line is taken from X. 10. 2, but its application here is not obvious. / /n Fivawdn'i dwelling : * on the a\lax ol t\i« «a«sclfiGQT.' — Wilson. Heaven or the realm of the Sun is intended. 8 The counsel which the Gods meet to consider, their secret plan,— of that we have no knowledge. There let Grod Savitar, Aditi, and Mitra proclaim to Varuna that we are sinless. 9 Hear us, O Agni, in your common dwelling : harness thy rapid car, the car of Amrit. Bring Heaven and Earth, the Deities' Parents, hither : stay with us here, nor from the Gods be distant.