Rig Veda

I TOKB with prayer your ancient inspiration : may the laud rise as on the prince's pathway. All Sons of Immortality shall hear it, all the possessors of celestial natures. 2 When speeding ye came nigh us like twin sisters, religious- hearted votaries brought you forward. Take your place, ye who know your proper station : be near, be very near uuto our Soma. 3 Five paces have I risen from Earth : I follow her who hath four feet with devout observance. This by the Sacred Syllable have i »\easured : I purify in the central place of Order. 4 He, for Gods' sake, chose death to be his portion. He chose not, for men's good, a life eternal. They sacrificed Brihaspati the Rishi. Yama delivered up his own dear body. ' The deities are the two Sahatas, small carts or barrows used at sacrifices to carry the materials, especially the iSoma-pIant, hence called HavirdhAnat q)t)lation-bearer8.' — Wilson. 1 The prince is the noble who institutes the sacrifice. * Like the path of the worshipper.* — Wilson. 8 This stanza is most obscure. Wilson, following S&yana, translates : * I make ^he five stages of the sacrifice ascend ; I take four steps by pious observances ; with the sacred syllable I perfect this (adoration) ; I purify (the Soma) on the navel of the sacrifice.' The jive stage* are, according to S&yana, the five elements of the sacrifice, grain, Soma, the kine, the Purod&sa cake, and the clarified butter. The fom* steps are the metres most commonly used

The words as they stand in the text do not appear to be susceptible of any satisfactory explanation. 4 He: Yama. See X. 14. 1. For Oods' sake: his death being the type of the sacrifices which support and delight the (Jods. For tnen^s good : See X. 90. 8 — 14 for the results of the sacrifice of Purusha, with whom Yama may be identified. Tkey : the Gods. This P4da is unintelligible as it stands. Instead of brUmspdtim yajfiim akrlnvato rishim, Prof. Ludwig would read Vaivasvatam yajfiam atanuta rwA?7^, the* Uishi performed the Vaivasvata, or funeral, sacrifice (Ueber die neuesten, u.' s, w., p. 110). I have mainly followed Ehni, Der Vedisehe Mythus des Yama, pp, ItJO — 162,bvxt tAia ^^swcX. meaning of the stanza ia still doubtful to me. «a8 ItBM MyM^S op [BOOK t 5 The Seven flow to the Youth on whom the Marats wait : Ae Sons unto the Father brought the sacrifice. Both these are his, as his they are the Lords of both : both toil ; belonging unto both they prosper well.

Honour the King with thine oblations, Yama« Viyasy&n's Son, who gathers men together. Who travelled to the lofty heights above us, who searches out and shows the path to many. 2 Yama first foilud for us a place to dwell in : this pasture never ^ can be taken from us. Men bom on earth tread their own paths that lead l&em whither our ancient Fathers have departed. 3 MUtalt prospera there with Kavyas, Yama with Angiracf* sona^ Brihaspati with Rikvans : Exalters of the Gods, by Gods exalted, ^osa^e joy in praise and some iu our oblation. 4 Come, seat thee on this b*^ of grass, 0 Yama, in company with Angi rases and Puthers. Let texts recited by the sages bring thee : 0 King, let this oblation m»ke thee joyful. 5 Come, Yama, with the Angirases the Holy, rejoice thee here irith child len of Viriipa. To sit on sacred grass at this our worship, I call Vivasv&n, too, thy Father hither. 5 The Seven : rivers. According to S&yana, metres. The TatUh : Indnt. TAe Sons : the Maruts. The Father : Indra. Both these : havirdhdntu. Of both : Qods and men. Unto both : to Gk>ds and men, or to Heaven and EarUL

The hymn is a funeral address, partly to Yama the Gk)d of the Dead and partly to the soul of the departed whose body is being consumed on the pile. 1 Yam't : the deified Lord of the Dead : originally the first who died and 8o showed the souls of his successors the way to the home of the departed. See X. 12. Lofty heights: of heaven, the abode of the Blest. 3 Mdtali : a divine being, identified by the Commentators with Indra whose charioteer was M&tali. Kavyas : a class of Manes, the spirits of a pious race of ancient time. Angira^' sons : the Angirases, the typical first sacrificers. See Yol. I., Index. Rikvans : or singers, a class of spirits or deities who attend and sing the praises of Brihaspati. See YII. 10. 4. Some joy in praise : the Gods delight in Sv&h4, the sacrificial exclamation, worship ot praise. Some in our oblation: the Manes delight in Svadh&, the sweet food or oblation which is presented to them. 4 Angirases and Fathers : or, perhaps, Angirases our Fathers. 5 C/iUdren of Viriipa : Yair^pas, «i auV^^naVoxk oi >iXx<i K.\y^\*s#au nrUif 14.1 ^^B RtGVSDA. t»9

6 Our Fathers are Angirases, Navagraa, Atharvaus, Bhfigus who deserve the Soma. May these, the Holy, look on us with favour, may we eujoy their gracious loviug-kindiiess. 7 Go forth, go forth upon the ancieut pathways whereon our ^ sires of old have goue before us. There shalt thou look on both the Kings enjoying their sacred food, God Yaruna and Yama. 8 Meet Yama, meet the Fathers, meet the merit of free or or- dered acts, in highest lieaven. ^ Leave sin and evil, seek anew thy dwelling, and bright with glory wear another body. 9 Go hence, depart ye, fly in all directions : this place for him the Fathers have provided. ^ Yama bestows ou him a place to rest in -adorned with days and beams of light and waters. 10 Run and outspeed the two dogs, Saram&'s offspring, brindled,. • four-eyed, upon thy happy pathway. *^ Draw nigh then to the gracious-minded Fathers where they rejoice in company with Yama. 1 1 And those two dogs of thine, Yama, the watchers, four-eyed, who look on men and guard the pathway, — •^ £utrust this man, 0 King, to their protection, and with prosperity and health endow him.

12 Dark-hued, insatiate, with distended nostrils, Yama's two en- voys roam among the people ; May they restore to us a fair existence here and to-day, that we may see the sunlight. 13 To Yama pour the Soma, bring to Yama consecrated gifts : To Yama sacrifice prepared and heralded by Agni goes. 14 OflFer to Yama holy gifts enriched with butter, and draw near: So ma)r he grant that we may live long days of life among 6 NavagvoBj Atharvans^ Bhrigus : priestly families of ancient times. 7 This and the following stnnza are addressed to the spirit of the dead man whose funeral rites are being celebrated. 8 Free or ordered acta : voluntary good works and prescribed sacrifices, whose merit is stored up in heaven to be enjoyed on arrival by the spirits of the pious who have performed them. 9 According to S^yana, this stanza is addressed to the Pis&chas and other evil spirits that haunt the place of cremation. 10 The spirit of the departed is addressed. The two dogs : offspring of Saramft, the hound of ludra. See Vol. I., Index. 13 The three following stanzas are addreaaed io t\ie ii^x\ft«\A. 15 Offer to Yama, to the King, oblation very rich in meatb : Bow down before tbe Kisbiu of the ancient tiuies^ who made

this path iu days of old. 16 Into the six Exjianses flies the Great One in Trikadrukas. Tbe Glly atri, the Trisbtup, ail metres in Yama are pontaiued.

Mat tbey ascend, the lowest, highest, midmost, the Fathers who deserve a share of Soma. May tbey who have attained the life of spiritSi gentle and righteous, aid us wben we call them. 2 Now let us pay tbis homage to the Fathers, to those who passed of old and those who followed, Those who have rested in the earthly region, and those who dwell among the Mighty Baces. 3 I bave attained the gracious-minded Fathers, I have gained son and progeny from Vishnu. They who enjoy pressed juices with oblation, seated on .sacred grass, come oftenest hither. 4 Fathers who sit on sacred grass, come, help us : these offer- ings have we made for you ; accept them. So come to us with most auspicious favour, and give us health and strength without a trouble. 5 May they, the Fathers, worthy of the Soma, invited to their Laid on tbe sacred grass, come nigh and listen : may they be gracious unto us and bless us. 16 The meaning appears to be that the Great Unit, Yama as All-Gk)d, broad* ens and fills the universe after plentiful libations of Soma juice in the Three Kadruka days, or first three days of the AbhipUva festival. See Ebni, Yama^ pp. 154 — 157. For different explanations, see Bergaigue, L 178; II. 122, 127.

This hymn, with the exception of the last stanza, has been translated, and annotated by Muir, 0. S. Texts, V. pp. 291—295, by the authors of Uie SUbemig Lieder, and by Prof. Peterson, Hymns from the Rigveda, 1 Ascend : rise to higher rank ; obtain the best oblation, according to Sftyapt. Lowest, highest, midmost : the Fathers are classified according to their degreei of merit acquired on earth. 2 The earthly region : the firmament nearest to the earth. See VIII. 77. S* The Mighty Maces: of the Gods. 3 Son and progeny : ndpdtam cha vikrdmanam cha : tbe meaning appears to be, as suggesited by Ludwig, that the speaker has discharged his obligation to the Fathers by begetting a son through the favour of Vishnu. Still vHcrdmO' Nam, is an unintelligible expresalou vn t\vMk Goxwi^xioii. See Tlie Hymn$ of tkt Atharvaveda^ XVIII. 1. 45, note. HTMir 16.] THE RIGVEDA. 401 6 Bowing your bended knees and seated southward, accept this sacrifice of ours with favour. Punish us not for any sin, 0 Fathers, which we through human frailty have committed. 7 Lapped in the bosom of the purple Mornings, give riches to the man who brings oblations.

Grant to your sons a portion of that treasure, and, present, give them energy, ye Fathers. 8 Our ancient Fathers who deserve the Soma, who came, most noble, to our Soma-banquet, — With these let Yama, yearning with the yearning, rejoicing eat our offerings at his pleasure. 9 Come to us, Agni, with the gracious Fathers who dwell in glowing light, the very Kavyaa, Who thirsted mid the Gods, who hasten hither, oblationwinners, theme of singers' praises. 10 Come, Agni, come with countless ancient Fathers, dwellers in Eaters and drinkers of oblations, truthful, who travel with . the Deities and Indra. 11 Fathers whom Agni's flames have tasted, come ye nigh : ye kindly leaders, take ye each your proper place. Eat sacrificial food presented on the grass : grant riches with a multitude of hero sons. 12 Thou, Agni Jsltavedas, when entreated, didst bear the offer- ings which thou madest fragrant. And give them to the Fathers who did eat them with Svadhd. Eat, thou God, the gifts we bring thee. 13 Thou, Jsltavedas, knowest well the number of Fathers who are here and who are absent. Of Fathers whom we know and whom we know not : accept the sacrifice well-prepared with portions.

7 Lapped in the hoaom of the purple Mornings : * Seated in the proximity c^ the ndiant flames (of the altar).' — Wilson. 9 Kavyas: see X. 14. 3. 11 Whom Agnize Jlamee have tasted : whose bodies have been burnt. A class of ICanea called Aguishv&ttas, according to Sftyana. 12 WUhSvadhd: with the sacrificial exclamation Svadhft, or, with their allotted portion. JS WitA portione : or, with SvadhAs. 14 They who, consumed by fire or not cremated^ joy in their offering in the midst of heaven, — Grant them, 0 Sovran Lord, the world of spirits and their own body, as thy pleasure wills it. ^ HYMN XVI. AgiiL Burn him not up, nor quite consume him, Agni : 'let not his body or his skin be scattered. 0 Jatavedas, when thou hast matured him, then send him on his way unto the Fathers. 2 When thou hast made him ready, Jlltavedas, then do thoa give him over to the Fathers. When he attains unto the life that waits him, he shall hecome the Deities' controller. 3 The Sun receive thine eye, the Wind thy spirit ; go, as thy merit is, to earth or heaven. Go, if it be thy lot, unto the waters ; go, make thine home in plants with all thy membcfrs.

4 Thy portion is the goat : with heat consume him ; let thy fierce flame, thy glowing splendour, burn him. With thine auspicious forms, 0 Jitavedas, bear this mah to the region of the pious. 5 Again, 0 Agni, to the Fathers send him who, offered in thee, goes with our oblations. Wearing new life let him increase his offspring : let him rejoin a body, J&tavedas. 14 Tht world of spirits : asunUim : a difficult word whose meaning is sonte what uncertain. S&yana joins it with tanvd^m, and Explains the two Words by ' the body that leads to life»' ' that body that is endowed with breath.'^ Wilson. See X. 12. 4. This hymn has been partially transliterated, translated, and annotated by Muir, O. 8. Texts, V. pp. 295—297. Stanzas 1 — 6 are to be repeated while the body of the departed is being partially consumed on the funeral pile. 2 T?ie life that waits him: dsunttim: see X. 15. 14. Oonttdler: by 'winning their favour. 8 The Sun receive thine eye, the Wind thy spirit : let like return to likt. See Muir's note, O. S. Texts, V. 298. 4 Agni is addressed. The goat : that was slaughtered and laid limb by Bmb on the corpse.

5 Let him increase his offspring : when he becomes one of the T^then'tb whom is ascribed the fruitfulness of heaven and earth, the pareurts of Qodf 0nd men. See X, 64. 14. Let Kvm, rQoin : ox, \«\i ^aki^ te\om 'hia boAy : ttl nomin&tive is not ezpreased. B7MN 16.] TRB RieVSDA. 4<4 6 What wound soe'er the dark bird tath inflicted, the emmet, or the serpent, or the jackal, May Agni who devoureth all thii^s heal it, and Soma who hath ,pa8sed into the Br&hmans. 7 Shield thee with flesh against the flames of Agni, encompass thee about with fat and marrow. So will the Bold One, eager to attack t^ee with fierce glow fail to girdle and consume thee. 8 Forbear, 0 Agni, to upset this ladle : the Gods and they who merit Soma love it. This ladle, this which serves the (rods to drink from, in this the Immortal Deities rejoice them. 9 I send afar flesh-eating Agni, bearing ofl'stains may he depart to Yama's subjects. But let this other JUtavedas carry oblation to the Gk>ds, for he is skilful. 10 I choose as God for Father-worship Agni, flesh-eater, who hath past within your dwelling. While looking on this other Jfitavedas. Let him light flames in the supreme assembly.

11 With offerings meet let Agni bring the Fathers who support the Law. Let him announce oblations paid to Fathers and to Deities. 12 Bight gladly would we set thee down, right gladly make thee bum and glow. Gladly bring yearning Fathers nigh to «at the food of sacrifice. 13 Cool, Agni, and again refresh the spot which thou bast scorched and burnt. Here let the water-lily grow, and tender grass and leafy herb. 14 0 full of coolness, thou cool Plant, full of fresh moisture, . freshening Herb, Gome hither with the female frog: fill with delight this Agni here. 7 The corpse is addressed. Fltth : the oaul and other parte of a slaughtered animal which covered the corpse to prevent too ^ick and complete cremation. '^'BtOMM: df sin or impurity which «jnay have attached to the departed, pp. irtianca 6. 10 Light Jtamea : typically offer saoHfice in the assembly of the Qods. 11 With offeringt meet : literally, bearing BLavyas or Kavya- worship, that is, oSbHiigs to the kcwU, sages, or Fathers. 18 Thee : Agni ; the fire. 18 WaUr-lily: kiydmbu : Bome kind of aoquatic plant. Tender gran f pSJuMrvd : a variety of dUrvd grass (Panicum Daotylon).

TvASHTAR prepares the bridal of his Daughter : all the world hears the tidings and assembles. But Yanaa's Mother, Spouse of great Vivasv4n, vanished as she was carried to her dwelling. 2 From mortal men they hid the Immortal L^y, made one like her and gave her to Vivasv&n. Saranyd brought to him the Asvin brothers, and then deserted both twinned pairs of children. 3 Guard of the world, whose cattle ne'er are injured, may Pu- shan bear thee hence, for he hath knowledge. May he consign thee to these Fathers' keeping, and to the gracious Gods let Agni give thee. 4 May Ayu, giver of all life, protect thee, and bear thee forwaid on the distant pathway. Thither let Savitar the God transport thee, where dwell the pious who have passed before thee. 5 P&shan knows all these realms : may he conduct us by ways that are most free from fear and danger. Giver of blessings, glowing, all-heroic, may he, the wise and watchful, go before us. furthermore certain water-plants are pub there. In addition to these a frog— here a female, elsewhere a male — is put upon the place where the fire has burned. These, as representatives of life in the waters, are symbolically supposed both to prevent and extinguish fire.' (M. Bloomfield, Contribuiioia to the Interpi'etation of the Veda, Second Series, Baltimore : 1890).

Dr. Muir's Original Sanskrit TeoUa, V. pp. 297 — 299, should be consulted with regard to this funeral hymn addressed to Agni, and much additional information on the subject may be obtained from the essays, there referred tO; by yon Koth and Max Miiller. 1 The first two stanzas are difficult, and appear to have no connexion with the rest of the hymn. Tvashtar : a Qod often regarded, as here, as an agent in natural phenomena. Hit Daughter' : Saranyfi, the stormy cloud ; or, perhaps, the dawn. Vivasvdn : representing the bright heavens, or the Sun. Tama's Mother : Saranyd, who afterwards gave birth to Yama and Yaoil. See X. 10, note. Vanished: or was stolen away. Carried .* as a bride, in procession. 2 They : the Gods. The Immortal Lady : Sarany{i. Brought to him : under another form bore to Vivasv&n. Both twinned pairs : Yama and Yamt and the Asvins. For the legend which has been formed out of these obscure hints, see Wilson's Translation, and Muir, 0. 8. TexU, V. 228. 3 Here the funeral hymn begins, with an address to the spirit of the departed. PUshan / as a Sun- God and the heavenly Herdsman who knows the path through the heavens and is therefore a good conductor of the spirit of ihe dep&rted.

4 Ayu: according to S4yana, "Vft-yw \a Vu\ATv^^^^V>aft\«\Xi«* ^^ N»sv\v^^4«<L Or the meaning may be, life oi iuW vi^Vit^ . 6 Pdshan was born to move on distant pathways, on the road far from earth and far from heaven. To both most wonted places of assembly he travels and returns. ^ with perfect knowledge. 7 The pious call Sarasvati, they worship Sarasvati while sacri- The pious called Sarasvati aforetime. Sarasvati send bliss to him who giveth. . 8 Sarasvati, who camest with the Fathers, with them rejoicing thee in our oblations, Seated upon this sacred grass be joyful, and give us strengthening food that brings no sickness. 9 Thou, called on as Sarasvati by Fathers who come right for- ward to our solemn service, Give food and wealth to present sacrificers, a portion, worth a thousand, of refreshment. 10 The Mother Floods shall make us bright and shining, cleans- ers of holy oil, with oil shall cleanse us : For, Goddesses, they bear off all defilement : I rise up from them purified and brightened. 11 Through days of earliest date the Drop descended on this place and on that which was before it. I offer up, throughout the seven oblations, the Drop which still to one same place is moving.

1 2 The Drop that falls, thy stalk which arms have shaken, which from the bosom of the press hath fallen. Or from the Adhvaryu's purifying filter, I offer thee with heart and cry of Vashat ! 13 That fallen Drop of thine, the stalk which from the ladle fell away. This present God Brihaspati shall pour it forth to make us rich. 14 The plants of earth are rich in milk, and rich in milk is this And rich in milk the essence of the Waters : make me pure, therewith. 7 Sarasvatt : see I. 3. 10. 11 This stanza is not very intelligible. The Drop is apparently the Soma ; but Sftyana explains it, alternatively, by Aditya or the Sun. See Satayaihti^ Brdhmana, VII. 4. 1. 20 (Sacred Books of the Eant, XIA, ^^^^, Id JiicA in mUk: fall of sap, vigour, vital and viv\iym% ^7t«t% / HYMN XVIII. Varibus im^ Go hence, 0 Death, pursue thy special pathwa;)^ apart feom that which Gods are wont to travel. To thee I say it who hast eyes and hearest : Touch not our offspring, injure not pur heroes. 2 As ye have come effacing Mrityu's footstep, to further times

prolonging your existence, May ye be rich in children and possessions, clieansed, purified, and meet for sacrificing. 3 Divided from the dead are these, the living : now' be our calling on the Gods successful. We have gone forth for dancing and for laughter, to further times prolonging our existence. 4 Here I erect this rampart for the living ; let none of these, none other, reach this limit. May they survive a hundred lengthened autmmna, and may they bury Death beneath this mountain. 5 As the days follpw days in close siaeodssioi^ asb with tha sea- sons duly come th& seasons^. As each successor fails not his foregoes,, so fomx the. lives of these, 0 great Ordainer 5 Live your full lives and find old age delightful, all of you striving one behind the other. May Tvashtar, maker of fair things,, be gracious and lengthen out the days of your existence. 1 Dtfa^; Mrityu,. the God of Death ; distlnot from Yama the judge and ruler of the departed. Our offspring : praj^m : meaning here, says SAyana, female offspring, duhitridauhUrdtmikdm, in the form of daughters and their dsAightera. Our hgroer: sons Mid their sons. — SAyaxut. 2 Addressed to the kinsmen of the deceased. Effacing Mrityu^a fitotUep : a wisp or clog was fastened to the foot of the corpse which represented Miptyn or Death, in order to prevent the premature return of Death to carry off the li^g. See A. 7., V. 19^ 12. Clecmaed: fjaoiA sins of a former life. Pwi^: from sins of the present life.

8 Dancing and laughter : the enjoyments of ordinary life after the fulfilment of our dutiies to the d«ad. 4 Thii rampoArt : of stone, or earth, raised by the AdhTaryu as- a line of demarcation l>stween the dead and the living, and limiting* as it were, the jurisdiction of Death until the natural time for his approach. Th%» mountain: the mound or bank. 5 So form the Uves : let them pass away in diie order of seniority. OrdavMr : I^kdtar: the name of & divine being who is the creator, arranger, mainteiner, uid moDAger of all things. 6 One behind th^ oihct : the oldest tWb0^han^\ifeftwA^^2a««\^^^ 7 Let these unwidowed dames, with noble husbands adorn them- selves with fragrant balm and unguent. Decked with fair jewels, tearless, free from sorrow, first let the dames go upi to where he lleth. 8 Bise, come unto th^ world of life, 0 woman : come, he is lifj9- less by whose side thou liest. Wifehood, with this thy husband was thy portion, who took thy hand and wooed thee as a lover. 9 Fi^om his dead hand I take the bow he carried, that it may be our power and might and glory. There art thou, there ; and here with noble heroes may we o'ercome all hosts that fight against us.

10 Betake thee to the lap of l^arth the Mother, of Earth far-spread- ing, very kind and gracious. Youpg Dame, wool-soft unto the guerdon-giver, may she preserve thee from Destruction's bosom. 1 1 Heave thyself, Earth, nor press thee downward heavily ; afford him easy access, gently tending him. Cover him, as a mother wraps her skirt about her child, 0 Earth. 1 2 Now let the heaving earth be free from motion : yea, let a thou- sand clods remain above him. Be they to him a home distilling fatness, here let them ever be his place of refuge. 13 1 stay the earth from thee, while over thee I place this piece oi earth. May I be free from injury. Here let the Fathers keep this pillar firm for thee, and there let Yami^ make thee an abiding-place. 14 Even as an arrow's feathers, they have set me on a fitting day. The fit word have I caught and held as 'twere a oouraer with 7 Pint : ogre ; to begin with ; i. e. before the ceremonies begin. See M. Ifiiller, Chips, IV. 85—39 (edition of 1896). On the whole stanza, see Dr. R Hall, Journal of R. A. S., Vol. III. Part I., p. 185f.

8. * Tbis yerse ^ to be. spoken by the husband's brother, etc.» to the wife of the dead man, and he is to make her leave her husband's body. See the AsvMlayana Orihya SiUreu, IV. 2.' — Editor's note, in Wilson's Translation. 9 "Hiis stanza is applicable only when the deceased was a Kshatriya or man of the princely and military order. 10 Addressed to the body. Ouerdon giver : the liberal rewarder of the priests. Destruction's bosom : or the lap of Nirriti. 13 / stay the earth : * I keep oflf the earth above thee with thy lid.| * Thi^ &i addressed to the urn containing the bones and ashes, which is burie4 after tl^e corpse has been burnt.'— Wibon. PUlar : perhaps a beam laid over th^ FftmaJHa. If This atanza, which seems to be a later addition, ia -no^TvcAtKoi^m^Vsvi^^ CommeaUwy, uud the meaning of the second line \a no^ '^ec^ ^<^«x« ^'W^^

Turn, go not farther ou your way ; visit ub, O ye Wealthy Ones. Agni and Soma, ye who bring riches again, secure us wealth. 2 ^lake these return to us again, bring them beside as once again. May Iiidra give them back to us, and Agni drive them hitherward. 3 Let them return to us again : under this herdsman let them feed. Do thou, 0 Agni, keep them here, and let the wealth we have remain. 4 I call upon their herdsman, him who knoweth well their coming nigh. Their parting and their home -return, and watcheth their approach and rest. 5 Yea, let the herdsman, too, return, who marketh well their driving-forth; Marketh their wandering away, their turning back and eoming home. 6 Home-leader, lead them home to us ; Indra, restore to us our kine : We will rejoice in them alive. followed Prof. Whitney's rendering (Lanman, p. 886). The verse, says Laninan, * seems to express the poet's satisfaction at having made a good hymn at the right time and place, and with as good skill as a skilful horseman has.* The hymn has been translated by the authors of the Siebenzig Lieder. See Ziramer's Altindisches Leben, pp. 400 — 407, Mr. Romesh Chuuder Dutt's Civilization in Ancient India^ pp. 108, and 278, 279, Lanman's SanikrilL Reader, pp. 382 — 386, and Z^naide Ragozin's Vedie India, pp. 851—859. The essays of von Roth and Max MuUer have already been referred to.

The hymn is a prayer for the return of strayed cows, to whom the first 1 Ye who bring riches again : punai'vasH : * ye who clothe (your worshippers) again.' — Wilson. See Hillebrandt, V, Af., I. 460. 2 These : cows, or waters. — Siyana. Make return is the imperative singular, and Sdyana says that the seer of the hymn addresses himself. The addieas is to Indra. 4 Sflyana explains this stanza somewhat differently : — * I invoke the knowledge of the place, of their going, of their coming, of their departure of their wandering, of their returning : (I invoke) him who is their keeper.' — Wilson. This is a more strictly literal rendering of the abstract nouns in 7 I offer you on every side butter and milk and strengthening food. May all the Holy Deities pour down on us a flood of wealth. 8 O thou Home-leader, lead them home, restore them thou who bringest home. Four are the quarters of the earth ; from these bring back to

Send unto us a good and happy mind. 2 I worship Agni, Youthf ullest of Gods, resistless, Friend of laws; Under whose guard and heavenly light the Spotted seek the 3 Whom with their mouth they magnify, bannered with flame and homed in light. He glitters with his row of teeth. 4 Kind, Furtherer of men, he comes, when he hath reached the ends of heaven. Sage, giving splendour to the clouds. 5 To teuste man's offerings, he, the Strong, hath risen erect at sacrifice : Fixing his dwelling he proceeds. 6 Here are oblation, worship, rest : rapidly comes his furtherance. To sword-armed Agni come the Gods. 7 With service for chief bliss I seek the Lord of Sacrifice, Agni> whom They call the Living, Son of Cloud. 8 Blest evermore be all the men who come from us, who magnify Agni with sacrificial gifts. 9 The path he treads is black and white and red, and striped, and brown, crimson, and glorious. His sire begat him bright with hues of gold. 10 Thus with his thoughts, 0 Son of Strength, 0 Agni, hath Yimada, accordant with the Immortals, Offered thee hymns, soliciting thy favour. Thou hast brought all, food, strength, a prosperous dwelling.

2 The Spotted : there ia no noun. The variegated oblations, as S&yana says, appear to be intended ; and the Mother's breast may be the clouds of the firmament. The stanza is difficult, and translation must be tentative. 8 Homed in light: the meaning of kripantlam is uncei-tain. 'Pitying prayer,* according to Ludwig. * Sustainer of pious works.* — Wilson. 5 He proceeds : is carried from one fire receptacle or altar to another. 6 Sword-armed : armed with his sword or knife of piercing flame. 8 The men who come from us : sons and grandsons of the ^orabv^^^T^* 9 The path he treads: according to S&yana, hia chs^ot. JO Fimada: the Biabi of the hymn. 410 TUB HYMNS OP . [BOOK Jk

With offerings of our own we choose thee, Agni, as Invoking Priest, For sacrifice with trimmed grass, — at your glad carouse — piercing and brightly shining. Thou art waxing great. 2 The wealthy ones adorn thee, they who bring us horses as their gift : The sprinkling ladle, Agni, — at your glad carouse — and glowing offering taste thee. Thou art waxing great. 3 The holy statutes rest by thee, as 'twere with ladles that o'er- flow. Black and white-gleaming colours, — ^at your glad oarouse — all glories thou assumest. Thou art waxing great. 4 0 Agni, what thou deemest wealth, Victorious and Immortal One! Bring thou to give us vigour, — at your glad oarouse— splendid at sacrifices. Thou art waxing great.' 5 Skilled in all lore is Agni, he whom erst Atharvan brought to life. He was Vivasv&n's envoy, at your glad carouse — the well-loved friend of Yama. Thou art waxing great. 6 At sacrifices they adore thee, Agni, when the rite proceeds. All fair and lovely treasures — ^at your glad oarouse — thou givest him who offers. Thou art waxiug great. 7 Men, Agni, have established thee as welcome Priest at holy

rites. Thee whose face shines with butter, — at your glad carouse — bright, with eyes most observant. Thou art w/a^ng g^eat 8 Wide and aloft thou spreadest thee, 0 Agni, with thy brilliant flame. A Bull art thou when bellowing,— r-at your glad oarouse — thou dost impregn the Sisters. Thou art waxing great. 1 At your glad carouse: apparently a Soma-drinking refrain, addressed to the Visvedevas or All- Gods. Thou art waxing great : a similar refrain or burden addressed to Agni. See Wilson's Translation, note. Grassmann omits both refrains, which he oousiders to be later interpolations. 2 Taste thee : feel the power of the fire. 3 The first line is difficult :— * The establishera (of the rite) wwship thee with their ladles (filled with the oblation), like (earth—) sprinkling (showers).' — Wilson. I follow Ludwig's interpretation. Those who worship Agni according to his Law are regarded as his own statutes incarnate. 5 A thai'van : the priest who is said to have been the first to obtain ftre »nd offer Soma and prayers. Viva^vdn : the Soma- priest, or the sacrifioer. ^ Tyt^ SUters: the plants, which Agni, deafteiidgkniVaTWisv,«iako9 fru^tfal. PTMSr 22] TBB RJOVE^DA. ill

Where is famed Indra heard of? With what folk is be reoowu- ed to-day as Mitra is, — Who ia the honie of Kishis and in secret is extolled with song ? 2 Even here is Indra famed^ and among us this day the glorious Thunderer is praised. He who like Mitra mid the folk hath won complete and full renown. 3 He. who is Sovran Lord of great and perfect strength, exerter of heroic might, Who bears the fearless thunder as a father bears his darling son. A Harnessing to thy car, as God, two blustering Steeds of the Wind-God, 0 Thunderer, That speed along the shining path, thou making ways art glorified. 5 Even to th^se deak Steeds of Wind thou of thyself hast come to ride. Of which no driver may be found, none, be he God or mortal matt. 6 When ye approach, men ask you, thee and UsanH : Why come ye to our dwelling-place ? Why are ye come to mprtal man f^om distant realms of earth and heaven ? 7 O Indra, thou shalt speak us feir : oof holy prayer is offered up. We pray to thee for help as thou didst strike the monster

8 Arottnd u» is- the Dasyu, viteless, void of sense, inhuman, keeping aliea laws. Baffle,, thou Slayer of the foe, the weapon which this Dslsa wields. 9 Hero with Heroes, thou art ours : yea, strong are they whom thou dost help. In many a place are thy full gifts, and men, like vassals, sing thy praise. 1 In. 8eere6: in the forest, aooording ta Sftyaaa. 4 Making ways .* as a Qod of light, making paths through the pathless larkness. 6 Ufand : Usanft or Usanas KAvya, who has been Irequently mentionsd aa fihvoored friend and oompanioa o{ Indra. 10 Urgo thou these heroes on to slay the enemy, brave Thunder- * er ! ill the fight with swords, Even when hid among the tribes of Sages numerous as stars. 1 1 Swift come those gifts of thine whose hand is prompt to rend and bum, 0 Hero Thunder-armed : As thou with thy Companions didst destroy the whole of Sushna's brood. 12 Let not thine excellent assistance come to us, 0 Hero Indra, profitless. May we, may we enjoy the bliss of these thy favours, Thunderer ! 13 May those soft impulses of thine, 0 Indra, be fruitful and

innocent to us. May we know these whose treasures are like those of milchkine, Thunderer ! 14 That Earth, through power of knowing things that may be known, handless and footless yet might thrive, Thou slewest, turniug to the right, Sushna for every living man. 15 Drink, drink the Soma, Hero Indra; be not withheld as thou art good, 0 Treasure-giver. Preserve the singers and our liberal princes, and make us wealthy with abundant riches.

Indra, whose right hand wields the bolt, we worship, driver of Bay Steeds seeking sundered courses. Shaking his beard with might he hath arisen, casting his weapons forth and dealing bounties. 2 The treasure which his Bay Steeds found at sacrifice, — ^this wealth made opulent Indra slayer of the foe. 10 The enemy : or Vritra. Hid among the tHbes of Sages : dwelling among the wise Guds and invisible to men. Numerous as stars : the meaning of ndkshatrasavasdm is uncertain. 1 1 Whose hand is prompt to rend and bum : 1 follow Ludwig*s interpretation, but the meaning which he gives to dk8hdn4 is doubtful. 13 Soft impulses of thine : * our (praises) reaching thee.* — Wilson. 14 For every living man : visvStyave: according to S&yana, for the sake of VisvAyn, a king, the son of Urvasl, the Apsaras or nymph of heaven who became the wife of Purilravas. Turning to the right : circumambulating Sushna with the right hand towards him for good luck ; performing the Gaelic deasoL 1 Seeking sundered courses : vivratdndm : unruly, and pulling away from each other, or wandering. According to SfiL^^^na, having many functions. 2 At sacrifice: S&yana explains ininc \>^ ' a.t «Mst\^cfe, w/wi \\a forest.' The exact meaning of the word here \b not. c^t^Va. Of l\* Jo%; w^^\^^t%^

nrMN 24.] THE RIQVBDA. 413 Kibhu, Bibhukshan, V4ja, — he is Lord of Might. The Dasa's very name I utterly destroy. 3 When, with the Princes, Maghavan, famed of old, comes nigh the thunderbolt of gold, and the Controller's car Which his two Tawny Coursera draw, then . Indra is the Sovran Lord of power whose glory spreads afar. 4 With him too is this rain of his that comes like berds : Indra throws drops of moisture on his yellow beard. When the sweet juice is shed he seeks the pleasantrplace, and stirs the worshipper as wind disturbs the wood. 5 We laud and praise his several deeds of valour who, fatherlike, with power hath made ns stronger ; Who with his voice slew many thousand wicked ones who spake in varied manners with contemptuous cries. 6 Indra, the Vimadas have formed for thee a laud, copious, unparalleled, for thee Most Bountiful. We know the good we gain from him the Mighty One when we attract him as a herdsman calls the kine. 7 Ne'er may this bond of friendship be dissevered, the Kishi Vimada's and thine, 0 Indra. We know thou carest for us as a brother : with us, 0 God, be thine auspicious friendship.

O Indra, drink this Soma, pressed out in the mortar, full of sweets. Send down to us great riches, — at your glad carouse — in thousands, 0 Most Wealthy. Thou art waxing great. 2 To thee with sacrifices, with oblations, and with lauds we come. Lord of all strength and power, grant — at your glad carouse — the best choice-worthy treasure. Thou art waxing great. 3 Thou who art Lord of precious boons, inciter even of the churl. Guardian of singers, Indra, — at your glad carouse — save us from woe and hatred. Thou art waxing great. RibhUf RibhuhsJian, Vdja : Indra, combining the three Ribhus in his own person. 3 With the PHncet : with the Maruts. 4 Drops of moisture : perhaps the rain which he pours upon the lightning which may be r^arded as his beard. — Ludwig. The pleasant place : the chamber of sacrifice. The worshipper : or, according to S&yana, his own body. The text has no word to exprebs the object here. The double burden or refrain of Hymn XXI. is employed m t^^ ^'oj^ ihree stanjssaer. ^ Of singers : worsbippera ; * eulogists.* — ^il&ou. 414 TffJB HYMNS OP lBOM%

4 Strong, Lords of Magic .power, ye Twain diumed the uttited worlds apart, When ye, implored by Yiinada, Ndsatyas, foreed apart ihe pak. 5 When the united pair were rent asunder all the Gods com- plained. The Gods to the NAsatyas cried, Bring these together once again. * 6 Sweet be my going forth, and rich in sweets be my approach So, through your Deity, both Qods, enrich us with all pleasantness.

Send us a good and happy mind, send energy and mental power. Then — at your glrtd catouse — let men joy in -thy love, Sweet Juice ! as kine in pasture. Thou art waxidg great. 2 In all thy forms, 0 Soma, rest thy powers that influence the heart. So also these my longings^ at your glad earouse — iftpread themselves seeking riches. Thou art waxing great. 3 Even if, 0 Soma, I neglect thy laws through my simplicity, Be gracious — at your glad carouse — 'as sire to son. Pre^rvd us even from slaughter. Thou art waging great. 4 Our songs in concert go to thee as streams of water to the wells. Soma, that we may live, grant— at your glad carouse — full powers of mind, like beakers. Thou art waxing great. 5 0 Soma, through thy might who art skilful and strong, these longing men, These sages, have thrown dpen — at your glad carouse^- the stall of kine and horses. Th6u art waxing great. 6 Our herds thou guardest, Soma, and the moving world spreafd far and wide. Thou fittest them for living,— at your glad carouse — looking upon all beings. Thou art waxing great.

4 Churned . ...ajxir^; or perhaps, produced by churning or violent |igit»tion. S.lyana explains dififerently : — 'you have churned forth (the fire).' — Wilson. 1 The first half line of this stanza has occurred before as the first line ci X. 20. The double burden or refrain is again employed, with little or no connexion with the rest of the stanza. 4 Like beakers : filled full, like ^hdicea ot €iom«i y^loe. 6 The longing men: the priesta. Have tkrowa op«w, tte. ; \)au«'^^\i^ ^EkS&t McMcea, opened the way to Wealth. JBLYUN 26.] THE RICtVEPA. 116 7 On all sides, Soma, be to us a Ouardian ne^er to he deceived. King, drive away our foemen — at your glad carouse : — let not the wicked rule us. Thou art waxing great. 8 Be watchful, Som8^ pasciing wise, to give us store of vital strength. More skilled than man to guide us, — at your glad carouse — save us from harm and sorrow. Thou art waxing great. 9 Chief slayer of our foemen, thou, Indu, art Indra's gracious Friend, "When warriors invoke him — at your glad carouse — in fight, to win them offspring. Thou art waxing great.

10 Victorious is this gladdening drink : to Indra dear it grows in strength> This — at your glad carouse — enhanced the mighty hymn of the great sage Rakshtvan. Thou art waxing great. ^ 1 1 This to the sa^e who offers gifts brings power that comes from wealth in kine. I'his, better than the seven, hath — at your glad carouse — furthered the blind, the cripple. Thou art waxing great.

Forward upon their way proceed the ready teams, the lovely songs. •Further them glorious P^ishan with yoked chariot, and the 2 With sacred hymns let this man here, this singer, win the God to whom Belong this maj esty and might. He hath observed our eulogies. 3 Pdshan the Strong hath knowledge of sweet praises even as Indu hath. He dews our corn with moisture, he bedews the pasture of our kine. 4 We will bethink Ourselves of thee, 0 Pdshan, 0 thou God, 10 Kctkihtydn : a famous Bishi, the seer of some hymns of Book I. See Index, VoL I. 11 Better them the seven: more effectually tha;n the sevtin prieetd. S&yana explains differently : — * it gives wealth to the seven (priests). — Wilson. ITu blind : the Rishi Dlrghatamas, according to S&yana. The cripple : Par&vrij. See both names in VoL I., Index. 1 JKecMiy^fiM; ordered series of our words. 7ft,e MigKty Tuoin : V?[i^ kv\s!ak. Aeoording to S&jrapa, daif€=idarfan/tyah, of goodly suapect, KV^e^V.o'^^afiGAas^N or, the two performen of the rite,' the Yc^mdna ind^^^ 'wi<ft* Who brings fulfilment of our hymns, and stirs the smger and the sage. 5 Joint-shaier of each sacrifice, the driver of the chariot steeds ;

The Rishi who is good to man, the singer's Friend and faithful Guard. 6 One who is Lord of Sucha, Lord of Such& caring for herself : Weaving the raiment of the sheep and making raiment beautiful. 7 The mighty Lord of spoil and wealth, Strong Friend of all prosperity ; He with light movement shakes his beard, lovely and ne'er to be deceived. 8 0 Pushan, may those goats of thine turn hitherward thy chariot-pole. Friend of all suppliants art thou, bom in old time, and firm and sure. 9 May the majestic Pushan speed our chariot with his power and might. May he increase our store of wealth and listen to this call of ours.

This, singer, is my firm determination, to aid the worshipper who pours the Soma. I slay the man who brings no milk-oblation, unrighteous, powerful, the truth's perverter. 2 Then will I, when I lead my friends to battle against the radiant persons of the godless. Prepare for thee at home a vigorous bullock, and pour for thee the fifteen fold strong juices. 6 Sucha and SucM : names of a man and woman. — Ludwig. According to Sdyana and Wilson, * the pure (he-goat) and the pure (she- goat).* Weaving the raiment : * making woollen cloths such as the woollen filter, etc/ — 'Wilson. And making rainunt beautiful : or, he hath made vesture pure and bright; that is, says Sdyapa, he hath purified all around with his heat and light. 7 Friend : the augmenter. Shakes his beard : when he drinks the Soma juice. 8 Those goats : Pdshan's chariot is said to be drawn by a team of goats. Cf . I. 88. 4. 1 Indra addrenses the Rishi. Powerful : dbhtim: perhaps, poeaessed of the meaoB that would enable him to offer sacrifices. 2 The Riahi replies. FiftetnfQld strotig juices : according to Sftyana, the Jaicea of the Soma-plant who«e leases ^to^i ^\x1a\i^^i^aft\^^\»>wb^i<5^1tha*month and die away during the dark UaVi.

HYMN 27.] TffP RIQV^DA. 417 3 I know not him who sayeth and declareth th^t \it hath slain the godless in the battle. Soon as they see the furious combat raging, men speak forth praises of my vigorous horses. 4 While yet my deeds of might were unrecorded, all passed for Maghavans though I existed. The potent one who dwelt in peace I conquered, grasped by the foot and slew him on the mountain. 5 None hinder me in mine heroic exploits, no, not the moun- tains when I will and purpose. Even the deaf will tremble at my roaring, and every day will dust be agitated. 6 To see the Indraless oblation-drinkers, mean offerers, o'ertijiken by destruction ! Then shall the fellies of my car pass over those who have blamed my joyous Friend and scorned him. 7 Thou wast, thou grewest to full vital vigour : an e^.rlier saw, a later one shall see thee. Two canopies, as 'twere, are round about him who reacheth to the limit (A this region. 8 The freed kiue eat the barley of the pious. I saw them as they wandered with the herdsman. The calling of the pious rang around them. What portion, will these kine afford their owner ?

9 When we who eat the grass of men are gathered I am with, barley-eaters in the corn-land. There shall the captor yoke the yokeless bullock, an^ he who hath been yoked seek one to loose him. 9 Indra speaks, rebuking the Kishi and ascribing all vipiories to himself. 4 The potent one : tbe powerful fiend Sambara, for m9^^ce. 5 Dust : of battle, stirred up by Indra. • To tee : ddrsan : according to S&yana, I, Indnw 8«e. Obhition-dnnkei'Z : who themselves consume the offerings that should be presented to Indra. Mean offerers, hdhuksMdah : literally, ftrm-cutters. According to von Roth, parsimonious worshippers who offer the fore)«gs/ cr ijiferior parts of the ■acrificial animal. * Who cut (the worshipper; to pieces with theii* hands.* — Wilson. Joyous Friend: Vishnu.—Ludwig. Or the meaning may be, your joyous friend ; Indra himself, the friend of his worshippers. 7 The Rishi speaks. An earlier saw : the meaning of the half -line is npt clear. Perhaps, foes have already felt thy power, and others y6t i^all feel ft. * The ancient Indra verily destroys (his foe), the other does not destroy • Indra.' — Wilson. ^i/>o cancjpiw ; heaven and earth. JKm; Indra. '^ - y .-

8 Indra spcnJu, fearing, apparently, that the worshipper will have no milkto offer him; ■ '• ■ . ' . • 9 'Therein no comment on this obsaure vene, Meo^ V7\\^i;k'^!(SQ!^ in his MB.' - Editor of Wilson's TranslaUon; Vol/ Yl. %>»Amt^ ^K^^-'tiaS^ • 10 There wilt thou hold as true my spoken purpose, to bring together quadrupeds and bipeds. I "will divide, without a fight, his riches who warreth here, agaiust the Bull, with women. 11 When a man's daughter hath been ever eyeless, who, knowing, will be wroth with her for blindness ? Which of the two will loose on him his anger — the man who leads her home or he who woos iier ? 1 2 How many a maid is pleasing to the suitor who fain would marry for her splendid riches ? If the girl be both good and fair of feature, she fiuds, herself, a friend among the people. 13 His feet have grasped : he eats the man who meets him. Arouud his head he sets the head for shelter. Sitting auear and right above he smites us, and follows earth that lies spread out beneath him. 14 High, leafless, shadowless, and swift is Heaven: the Mother

stands, the Youngling, loosed, is feediug. Loud hath she lowed, licking Another's offspring. In what world hath the Cow laid down her udder ? Indra declares that he has brought men and cattle together and made the latter subject to the former, to be yoked and to remain yoked when and aa long as their masters please. According to this interpretation, the first half of the stanza might be rendered : * Grass-eating beasts with men have I connected, and those who eat grain in the wide- spread corn-land.' 10 Against the Bull : against me, the mighty Indra. With women : with weak alUes. 11 'Hitherto,' says Prof. Lud wig, * it is possible to establish a connexion and interdepenOence of the separate strophes ; with strophe 11 the difficulty begins.' On him : on the father. Who woos her : seeks her in marriage ftir his friend or employer. 12 Herself: svaydm thit : by her own worth, independently of her dowry. 13 His feet have grcuped : Indra, as the Sun, has seized and drawn up the water of the rivers with tho rays which are his feet. £ats the man who meets him : perhaps, merely, scorches the man who exposes himself to his burning rays. According to Sftyana, * feeds upon, i. e. takes into his orb, the water that approaches him.* Anothe* explanation is, that the pious after death go to the Sun and become sunbeams.— Lud wig. He sets the head for shelter : he takes the height of heaven as a covering. Anear and right above : in his meridian height. Follows earth : descends to the horizon and sets beyond it.

14 Leafless f shadoioless : heaven being compared to a tree that overshadow! the earth. According to S&yana, droA here is the ever-moving Sun. Tks Mother : Ushas or Dawn. According to Sftyana, mdtd here means * the build« (of the world).' The Youngling : or Calf ; Agni who feeds on the oblatioia. She : Heaven, or the atmospheric Prithivi, roaring as the rain cornea down. Another's offspring : Indra aa Adit^a. ox tVi^ Bu.n, the offspring of Aditi. h vfhat world, etc, : that is, who knowa Yi\ieTe \^«^t^\xl oorcckfisik \.\Kscck.\ TKe Q^m; the Sky. Tii« secoiid haU-aUuzaVna occurv^^>tt^iw%. ^%fc\XV.^^,\^, 15 Seven heroes from the nether part ascended, and from the upper part came eight together. Nine from behind came armed with winnowing-baskets : ten from the front pressed o'er the rock's high ridges. 16 One of the ten, the tawny, shared in common, they send to execute their final purpose. The Mother carries on her breast the Infant of noble form and soothes it while it knows not. 1 7 The Heroes dressed with fire the fatted wetter : the dice were thrown by way of sport and gaming. Two reach the plain amid the heaven ly^aters, hallowing and with means of purifying.

18 Crying aloud they ran in all dire^ons : One half of them will cook, and not the other. To me hath Savitar, this Gp^^ declared it : He will perform, whose food is wood and, Gutter. 19 I saw a troop advancip^ from the distance, moved, not by wheels but their o^n Godlike nature. The Friendly One >5eeks human generations, destroying, still new, bands of evil beings. 20 These my two Bulls, even Pramara's, are harnessed : drive them not far ; here let them often linger. The waters even shall aid him to his object, and the all-cleansing Sun who is above us. 15 Seven heroes: according to Sftyana, VisT&mitra and other Riahis, tons of Praj&pati. Eight : the V&lakhilyas, a numerous race of divine pygmies. Nine : the Bhrigus. Ten : Angirases. Or, alternatively, seven Maruts, on Indra's right, eight on hi? left, nine behind him, and ten in front. These explanations by SAyana cannot be accepted ; but it is hard to say what is meait. Ludwig thinks that *&e various classes of letters of the alphabet are in^nded. His ingenious explanation will be found in the Preface to his fourth volume of the Rigve^^a, pp. xxxni.— xxxv.

m The tawny : kapildm : according to S&yana, the Amous Ilishi Kapila. 'The Sun ? *— Qrassmann. The Mother : Night ?— <»a8smann. The Infant : tiie young Sun, if the Mother is Night. 17 The fatted wether: perhaps, the swollen Min -cloud. The dice: the stars. Two : the Sun and Moon. These are LudHg's suggestions. IS They : according to Sdyana, the Angirases. Perhaps the contentious priests with whom Agni the veritab'^ priest is contrasted. - Ludwig, ffe : Agni. 19 il troop: the stars. The ^Priendiy One: Indra as the Sun. EvU beingi: fifnJX : RAkshasas and spirii^i of darkness that vanish at the coming of the Skin. 20 Built : steeds According to S&yana. Pramara's : belonging to me, the Destroyer or DMith. But the whole stanza is obscure. AU-cUaintxiv^ *. «i:^ S4y»na expUln» marhd, which von Roth interprets by * o\MC\iT^\*V>Ti.^ \^^Nft\s^ ^MiJt'a tb»t the Moon, ' the obscurer ol the Sun* ia measxt. 420 THE HYMNS OF l^OOJf X 21 This is the thunderbolt which often vhirleth down from tbo^ lofty misty realm of Sftrya. Beyond this realm there is another glory : so through old age they pass and feel no sorrow. 22 Bound fast to every tree the cow is lowing, and thence the n^-

consuming birds are flying, Then aU this world, though pressing juice for Indr^^ find strengthening the Kisbi, is affrighted. 23 In the Qods* mansion stood the flrst-created, and from their separation ca^ie the later. Three warm the tarth while holding stores of water, and Two of these convey the murmuring moisture. 24 This is thy life : and do thou mark and know it. As such, hide not thyself in time of battle. He manifests the light and Vides the vapour : his foot is never free from robes that veil it. HYMN XXTIIL Indra. Vawki*, Now all my other friends are here assembled : my Sire-in-law alone hath not come hither. So might he eat the grain and drink the Soma, and, satisfied, return unto his dwelling. 21 This is the thunderbolt : the me^niqg, probably b, * thi^ dak^ind or honorarium given to the priests U a veritable thunderbolt.* — Ludwig. Bi|t, as Wilson observes, the stanza may be ' intended to express the usual theory of rain ; the moisture of the earth being drawn up into the solar region aa vapour, and thence descending as rain by the action of the thunderbolt and the wind.* 22 Acc<>rding to S&yana, tree here means ^ bow,* cow means ' bowstring,* and man-eonsiiming birds Meadly arrows/ The general meaning is that Bacrificea to Indra and libeml gifts to priests wiU not fres men from thA iesr of death.

23 The JtHt^reated : the clouds. The later : the watexq of the nin. Three : Parjan>a, V&yu, and Aditya or the Sun. Holding start*, of water : tmUpXh : * Sowing in suoce««ion.*— Wilson. * Following the water.*^Ludwig. • Rich in water.* — O^ssmann. Two : V&yu and Aditya. 24 According to SA^^na, Indra is addressed. The following is Wilswt's translation of Sftyana's ^«raphrase of the stanza :— ' That thy (divine nature identified with the sun) is t*^ cause of life : and know such (solar form) ol his (to be worthy of adoration/ ^t the sacrifice ; conceal nothing : that motion of him the all-cleansing (sun) mtfkQs manifest the universe ; it absorbs tbf moisture ; it is never discontinued.' fhe robes that veil the loot} or r»ys, of the Sun are the waters into which they v>e supposed to vanish. The hymn is enigmatical and difficult in the highest degree, and notito 8&yana nor later scholars have succeeded in DCh^ng it intelUgible throughout The Bishi is Vasukra son of Indra, and the hyt&n is mainly a dialsgof between the Father and the son. Vasukra's wife is the ^eer as well aa tfis speaker of stanza 1.

1 . ThJB stanza is spoken by VasukxW^ "sXU Vdl \\E,\iQt«si^, ^^x \^ \aiffmi% that her Father-in-law ladsa la i^t«aett\» Va das^^Mft^ HTMHf «8.] THE RIOVSDA. 421 2 Load belloweth the Bull whose horns are sharpened : upon the height above earth's breadth he standeth. ' l*hat man I guard and save in all his troubles who fills my flanks when he hath shed the Soma. d Meti with the stone press out for thee, 0 tndra, strong, gladdening Soma, and thereof thou drinkest. Bulls they dress for thee, and of these thou eatest when, Maghavan, with food thou art invited. 4 Resolve for me, 0 singef, this my riddle : The rivers send their swelling water backward : The fot steals up to the approaching lion : the jackal drives the wild-boar from the brushwood. 0 How shall I solve this riddle, I, the simple, declare the thought of thee the Wise and Mighty 1 Tell us, well knowing, as befits the season : Whitherward is thy prosperous ear advancing? 6 Thus do they magnify me, me the tnighty : higher than even high heaven is my oar-pole. I all at once demolish many thousands : my Sire begot me with ho foe to matdh me.

7 Yea, and the Gods have known ine also, tndra, a^ eighty, fierce and strong in every exploit. Exulting with the bolt I slaughtered V^^'^* ^^^ ^or the ojOferer tped with might the cow-stall. 8 The Deities approached, they f^'^^ axes ; splitting the wood they came with their att'*^^*"**- They laid good timber ir "^^^ fire-receivers, and burnt the grass up where they foun* i* growing. 9 The hare hath swp-^owed up the opposing razor : I sundered with a clod the distant mountain. The great will I mfl^ subject to the little : the calf shall wax in strength an^ ea* the bullock. i Indra speaks^ ^^ ^«W; the mighty Indra. 8 Vasukra s^'^aks, 4 Indra ip^^^ ^o the speaker, although Sftja^a gives the stanza to Vasukra. idra deoUres his power to alter the course of nature. See Wilson's Transtion. Aote by the Editor. ^ Jadra speaks. My Sire : or, the general Father Praj4pnti.— SAyapa. t Vasukra speaks, and tells what he has done with Indra's help. 8 This obscure stanza is probably an account of the Oods' first sacrifice. See ichel, Veditche Studieut I. pp. 178—180. According to SAyana, it refers to e eleaTing of the clouds, and the filling of the rivers. Ludwi^ sma ia vt v lerence to the be^mnin^ of agriculture, rfceir aUendantt : \}lcAU»xvk\A«

9 Of, with gtanzB 4, 10 There hath the strong- winged eagle left his talon, as a snared lion leaves the trap that caught him. Even the wild steer in his thirst is captured : the leather strap still holds his foot entangled. 11 So may the leather strap their foot entangle who &tten on the viands of the Brahman. They all devour the bulls set free to wander, while they themselves destroy their bodies' vigour. 12 They were well occupied with holy duties who sped in person with their lauds to Soma. Speaking like man, mete to us wealth and booty : in heaven thou hast the name and fame of Hero.

As sits the young bird on the tree rejoicing, ye, swift Pair, have been roused by clear laudation, Whose Herald-Priest through many days is Indra, earth's Guardian, Friend of men, the best of Heroes. 2 May we, when this Dawn and the next dance hither, be thy best servants, most heroic Hero ! Let the victorious car with triple spkndour bring hitherward the hmvdred chiefs with Kutsa. 3 What was tlie^^dclening draught that pleased thee, Indra t Speed through <>^^ doors to songs, for thou art mighty. Why comest thou to i^ ^t^t gift attracts thee ? Fain would I bring thee food most ^^q^ to offer. 4 Indra, what fame hath one ilk:^ thee mid heroes? With what plan wilt thou act ? Why ha&v thou sought us? As a true Friend, Wide-Striderl\) sustain us, since food absorbs the thought of each among ug. 10 The application of this stanza is not apparent. SAyana's explanation of this and the following verse is entirely different from that of most recent scholars. 1 The meaning of the stanza is obscure, and the text ia the first half-line is unintelligible. I follow the reading which S&yana gi^,^ j^ ^ig Commentary, vdyo instead vd yd, * As (the bird) who deposits its ^oung (in its nest) in the tree (is) eagerly looking around.*— Wilson. Swift >»i^ ; Asvins.

2 Dance hither : or, come dancing. Cp. Milton's * Now the bright TQOfningstar, day's harbinger, Comes dancing from the east.' THpU splendour: perhaps with reference to Agni, VAyu, and SArya. - Ludwig. Hundred ^Aie/a ; the Maruts may be intended, * hundred' being used indefinitely. KtOta: Indra's favourite companion. 4 Indra is reminded that the protection of his worshippers is his special glory. Wide-Sti^ider ! : as identified with the Sun ; * widely renowned,' accordingtoSAyana. Food: the hymn a^p^wti Vi Viv?* b^n * seen * or revealed in a time of dearth or famine.* — ^Ludwig. 5 Speed happily tho^e, as Surya eads hia journey, who meet his wish as bridegrooms meet their spouses ; Men who present, 0 Indra strong by nature, with food the many songs that tell thy praises. 6 Thine are two measures, Indra, wide, w«Il-meted, heaven for thy majesty, earth for thy wisdom. Here for thy choice are Somas mixed with butter : may the sweet meath be pl«Asaut for thy drinking. 7 They have poured out a bowl to him, to Indra, full of sweet juice, for fiiithful is his bounty. O'er eartb'd expanse hath he grown great by wisdom, the Frieod of man, and by heroic exploits.

8 Indivt hath conquered in his wars, the Mighty : men strive in multitudes to win his friendship. Ascend thy chariot as it were in battle, which thou shalt drive to us with gracious favour.

As 'twere with swift exertion of the spirit, let the priest speed to the celestial Waters, The glorious food of Varuna and Mitra. To him who spreadeth far this laud I offer. 2 Adhvai7us, be ye ready with oblations, and come with long- ing to the longing Waters, Down on which looks the pnrple-tinted Eagle. Pour ye that flowing wave this day, def t-hauded. 3 Go to the reservoir, 0 ye Ad h vary us : worship the Waters' Child with your oblations. A consecrated wave he now will give you, so press for him the Soma rich in sweetness. 5 Meet hie wish : satisfy his, Indra*s, longing /or Soma-libations. 6 Tkine are two meaeuree : Thy majesty or greatness is vast and lofty as heaven, and tby wisdom is wide as earth ; oi\ ' with confusion of the measure and the thing measured,' thou hast mea^red out the heaven by thy greatnesf and the earth by thy wisdom. See W*lli8, Cosmology of the Rigveda, p. 18. The subject is the ceremony of fetching the sacred waters required for the preparation of the Soma juice. 1 To him who spreadeth far : Indra, according to SAyana. 2 The purple-tinted Eap^ : Soma, the Moon.

3 To the reservoir : to fetch the holy Waters. The Waters* Child usually Agni, as the lightning that springs from the clouds or waters of the firmament, but here the Deity who produces the rain, the Koon^ B^^ G\\!k!^\^^^\i^. V. M., I 374. 424 fSE HTMrfS OP IBOOKl, 4 He who stiines bright in floods, unfed with fuel, whom Sk^ worship at their sacrifices : Give waters rich in sweets, Child of the Waters, even those which gavo heroic might to Iiidra : 5 Those in which Sonna joya and is delighted, as a young min with fair and pleasant damsels. Go thou unto those Waters, O Adhir^rjru, and purify with herbs what thou infusest. 6 So maidens bow befolre the youthful gallant who conies with love to them who yearn to meet him. In heart accordant and in wisK one-minded are tb« Adhvalyus and the heavenly Waters. 7 He who made room for you when fast imprisoned, wb« freed you from the mighty imprecation, — Even to that Indra send the meath-rioh current, the wave th** gratifies the Gods, 0 Waters. 8 Send forth to him the meath-rich wave, 0 Rivers, which is your oflTspring and a well of sweetness, Oil-balmed, to be implored at sacrifices. Ye wealthy Waters, hear mine invocation.

9 Send forth the rapture-giving wave, 0 Rivers, which Indra drinks, which sets the Twain in motion ; The well that spriugeth fiom the clouds, desirous, that wandereth triple-formed, distilling transport. 10 These winding Streams which with their double current, like cattle-raiders, seek the lower pastures, — Waters which dwell together, thrive together, Queens, Mothers of the v?orld, these, Rishi, honour. 11 Sejid forth our sacrifice with holy worship, send forth the hymn and prayer for gain of riches. For need of sacrifice disclose the udder. Give gracious hearing to our call, 0 'Waters. 4 In floods: of the aerial ocean. Cp II. 35. 4. 5 With kerbs : probably Darbha or Kuea grass. 6 The Waters bow to Soma as maideh^' to their lorers. 9 The Twain : uhhi: probably, Heave* and Earth. SHyana explains differently : — * which sends us both (kinds of ftuit)*; that is, 'the fruit, whether reward or punishment, of the present life, and of a former life* — ^ Wilson, and Editor's note. Desirous : eager to mix with the Soma, according to Sftyana ; but the meaning of ausinam is uncertain. Ludw^ and Hillebrandt translate it by * des Usanas,' belonging to Usanas or iTsan^, Triple-formed : Soma with two admixtures. ^Qrassmann.

10 Double current: meaning, probably, the two kinds of waters called regpeotivelj Eiadhan^ And VaaatWad. 11 Diiciase the udder : let your atreaxsA ^o^r. 12 For, wealthy Waters, ye control all treasures: ye bring auspicious intellect and Amrit. Te are the Queens of independeut riches. Sarasvati gire full life to the singer ! 13 When I behold the Waters coming hither, carrying with them milk and meath and butter, BearinsT the Well-pressed Soma juice to Indra, they harmoniee in spirit with Adhvaryns. 14 Eich, they are come with wealth for living beings. 0 friends, Adhvaryus, seat them in their places. Seat them on holy grass, ye Soma-bringers, in harmony with the Offspring of the Waters. 15 Now to this grass are come the longing Waters : the Pious Ones are seated at our worship. Adhvaryus, press the Soma juice for Indra : so will the service of the Gods be easy.

May benediction of the Gods approach us, holy, to aid us with all rapid succours. Therewith may we be happily befriended, and pass triumphant over all our troubles* ^ A man should think on wealth and strive to win it by adoration on the path of Order, Couiiqel himself with his own mental insight, and grasp still nobles vigour With his spirit. 3 The hymn is formed, poured are the allotted portions : as to a ford friends come unto the Wondrous. We have obtained the power of ease and comfort, we have become acquainted with Immortals. 4 Pleased be the Eternal Lord who loves the household with this man whom God Savitar created. May Bhaga Aryaman grace him with cattle ; may he appear to him, and be, delightful. 5 Like the Dawns' dwelling-place be this assembly, where in their might men ricfi in food have gathered. 12 SarcuvuM : as chief and wisest of the Water-Goddessefl. 1 Benediction : or, the laudation; that is, Ludwig suggests, * May the power of praising the Gods, and at the same time the Gods themselves come to ua.* 8 The Wondrous .• meaning, perhaps. Soma. - 4 7%« Eternal Lord : Agni. According to SAyana, Ptfii^Tp%\.\, TV.^a miwv : the institntor of the aacriBce. Savitar has giveii *Vk\m Wi© w\^ w«^ \^\. K.^E^^- b}M0 bim. Bhoffa Aryaman : Aryaman as Bhaga wYio OL\a\.tVS>M\j^ '?^^^J^^5^sx*

Striving to share the praises of this singer. To us come strengthening and effectual riches ! 6 This Ball's most gracious far-extended favour existed first of all in full abundance. By his support they are mRintained in common who in the Asura*s mansion dwell together. 7 What was the tree, what wood, in sooth, produced it, from which they fasbioued forth the Earth and Heaven ? These Twain stand fast and wax not old for ever : these have sung praise to many a day and morning. 8 Not only here is this : more is beyond us. He is the Bull, the Heaven's and Earth's supporter. With power divine he makes his skin a filter, when the Bay Coursers bear him on as Surya. 9 He passes o'er the broad earth like a Stega : he penetrates the world as Wind the mist-cloud. He, balmed with oil, near Yaruna and Mitra, like Agni in the wood, hath shot forth splendour. 10 When suddenly calved the cow that erst was barren, she, self-protected, ended all her troubles. £ai*th, when the first sou sprang from sire and mother, oast up the Sami, that which men were seeking. 11 To Nrishad's son they gave the name of Ranva, and he *^^

brown- hued courser won the treasure. For him dark-coloured streamed the shining udde^ ' iM>ne made it swell for him. Thus Order willed it. 6 This Ball : Agni as the Sun. The Asura is Dyaus. 8 Not only here : the first half -line is obscure. ' Not swch (is their power); there is another greater than they.'— Wilson. 'There is no other thing besides like unto him.'— Wallis. A filter : pavitram : which purifies the rays of light which stream through it. 9 A Stega : said to be a certain biting or stinging insect. According to S&yana, * the aggregation of rays, the Sun.' Ludwig conjectures that * ploughshare ' may be the meaning. . l o • 10 This stanza is very obscure. 'The cow which was barren is the 9j«m tree, which brings forth the Aiioattha, and from the wood of these two trees are made the arant, the two pieces of wood which are rubbed together to produce the sacred fire — the upper and harder ^iece is the Sami (the Acacia Suma), and the lower and soft is the Aswatlha (the Ficus religiosa).*— Wilson. *The verses [7—10] deal with the formation of the three main components of the universe, heaven, earth, and the sun. Of the first two the poet hss little to tell us. aud passes on at once to the third. The sun is identified with the bull, Agni of the sacrifice, and the earth with the lower rubbingstick anointed with ghee, which is licked up ['devours* instead of 'oasi up ' ] a% soou as fire is struck.' — Wallis, Cosmology of the Rigveda^ pp *7, 48,

11 Thin stanza appears to have no connexion with the hymn, and is inexplicahle ae it stands here. See 1. WT . ^, ^\^w^ ^Xia ^^^ ^^ «ciahad is mentioned as a favourite of the Afiviua.

Forth speed the Pair to bring the meditating God, benevolent vith boons sent in return for boons. May ludra graciously accept both gifts from us, 'when he hath knowledge of the flowing Soma juice. 2 Thou wauderest far, 0 Indra, through the spheres of light and realms of earth, the region, thou whom many praise ! Let those who often bring thee to their solemn rites conquer the noisy babblers who present no gifts. 3 More beautiful than beauty must this seem to me, when the son duly careth for his parents' line. The wife attracts the husband : with a shout of joy the man's auspicious marriage is performed aright. 4 This beauteous place of meeting have I looked upon, where, like milch-cows, the kine order the marriage train ; Where the Herd's Mother counts as first and best of all, and round her are the seven-toued people of the choir. 5 The Pious One hath reached your place before the rest : One only moves victorious with the Eudras' band. To these your helpers pour out meath. Immortal Grods, with whom your song of praise hath power to win their gifts. 6 He who maintains the Laws of Gods informed me that thou

wast lying hidden in the waters. Indra, who knoweth well, beheld and showed thee. By him instructed am I come, 0 Agni. 7 The stranger asks the way of him who knows it : taught by the skilful guide he travels onward. 1 The meditating God : Indra. My version of the first line follows the explanation given by Ludwig in his Commentary. S&yapa's interpretation is different : — * Indra sends his quick-going horses to the service of the (worshipper) expectant (of his arrival).' — Wilson. Both gifti : oblation and praise. 8 Careth for his parents* line : by marrying and becoming a father ; or as SAyana explains, by having his birth proclaimed according to custom in sacrifices instituted by him. 4 Order the marriage train: the meaning of this half-line is uncertain. According to Sdyana, the herd is the company of sacrificers and priests, its m&Uier is Stuti or Praise, the seven-toned, or sevenfold, are the metres, or the seasons, or the Ho tar priests. The Herd^s Mother is more probably Prisni, the mother of the Maruts. The whole stanza is translated by Wilson : — ' Shine, Indra, upon this elegant chamber of sacrifice, when our praises desire (thy approach) as milch-kine (desire) their stalls ; since the praise of me the worshipper precedes (the adoration) of the company, and this person accompanied by the seven officiating priests is the offerer of praise.*

5 The Pious One : Agni, the special worshipper ot (^odft. One oyi\'\) : 'Vck^x^ 6 He: perhaps Soma. Thou: Agni. Cp. 1, 23. 20. 42d itSiS AtMKS OP [SOOk X This is, in truth, the blessing of instrtiction : he finds the path that leads directlj forward. 8 Even now he breathed : these days hath he remembered. Con- cealed, he sucked the bosom of his Mother. Yet in his youth old age hath come upon him : he hath grown gracious, good, and free from anger. 9 0 Kalasa, all these blessings will we bring them, 0 Kuinisra- vana, who give rich presents. May he, 0 wealthy princes, and this Soma which I am bearing in my heart, reward you.

The urgings of the people have impelled me, and by the nearest way I bring you Pdshan. The Universal Gods have brought me safely < Tke ery- waa heard. Behold, Duhs&su cometh ! 2 The ribs that compass me give pain and trouble taJe likd rival wives. Indigence, nakedness, exhaustion press me sore : my mind is fluttering like a bird's. 3 Ad rats eat weavers' threads), cares &te consuming me, thy singer, Satakratu, me. Have mercy on us once, 0 Indra, Bounteous Lord : be thou a ^^^ Father unto us. 4 1 the priests' Kisbi chose as prince most liberal Eiirusrava^a, y The son of Trasadasyu's son, 8 Even now he hreathed : began to show Bigns of life. The eonnexion between stanzas 1 — 4 and 5—8 is not apparent. Siicked the ho9(om ofkieMothtr: enjoyed oblations, in the shape of Soma juice, etc., produced bj the earth. 9 The meaning of Ealasay literally ' pitcher * or ' beaker/ here is uncertain. ' (Indra)) the possessor of the pitchers.' — Wilson. Ludwig suggests htdd^ft as the right reading : — * We will perform these holy ceremonies in thefif minutest details.' Kurvaixivana : according to Sftyana, ' hearer of the praise of priests ; ' but probably the name of a princoi as in the following hyifm.

1 Dulksdau: literally, 'the malevolent.* Perhaps, as Ludwig snggetts, a hostile prince whose victory over Kuru^ravapa has caused the distrew 1MB* iioned in the following stanza. 2 The first line is taken from I. 105. 8. 8 This first line is taken from I. 105. 5. Weavers* threadt : threads steeped in water, according to S&yana. Onee: 'after having so often given us up U misery.' — Ludwig. 4 The PrieiU* RUhi : higher m rank. VXiWi Iha other priests. Ckot: is. *I cboae to keep him* as my master in oxdet \.o ^o Q\x\iV«>a^\KX»H«>S.V\3Lini.*-**LtBniAa, Sansh-it Reader, p. 38Q. MYiflf 8f 1 TBM RIO VEDA. 429 5 Whoso three bays harne89ed to the car bear me straight on- ward : I will laud The giver of a thousand meeds, 6 The sire of Upamasravas, even him whose words were passing sweet, As a fair field is to its lor4* 7 Mark, Upamafravas, his son, mark, grandson of Mitr&tithi : I am thy father's eulogist. S If I controUed Immortal Gods, yea, even were I Lord of men, My liberal prince were living still. 9 None lives, even had he hundred lives* beyond the statute of the Gods : So am I parted from my friend.

Sprukg from tall trees on windy heights, these rollers transport me as they turn upon the table. Dearer to me the die that never slumbers than the deep draught of Mdjavan's own Soma. 2 She never vexed me nor was angry with me, but to my friends and me was ever gracious. For the die's sake, whose single point is final, mine own devoted wife I alienated. S My wife holds me aloof, her mother hates me : the wretched man finds none to give him comfort. As of a costly horse grown old and feeble, I find not any pro6t of the gamester. 4 Others caress the wife of him whose riehee the die hath coveted, that rapid courser : 6 This and the three following stanzas are said to be consolatory verses addressed by the Rishi BLavasha to Upamasravas on the death of his father MltrAtithi. 6 Were I Lord of men : as one of the Qods. My liberal prinee : Mitrfttithi. e Benjomd the etotuU of the Oode : beyond the time fixed for the duration )b| his life. This hymo has been placed by Grassmann in his Appendix as a composite production consisting of incoherent fragments. See ItaAxnan, Sanskrit Iteoder, pfft..88d,8S0.

I Sprung froni tall treee : the nuts uf the Vibhidaka, or, later, Yibhltaka* tree (Terminalia Bellerioa) were used as dice in early times. RolUre : •wifUy rolling dice. Mi^avdn: said to be a mountain on which the ^est Aomaj^ants grew. . ^% Wkot^ tingle point itjnal: the speaker has %pigja>T«»t\j Vm^N* iiSV>il *Cw«^- 430 THE BYMN8 OP IBOOK: t | Of him speak father, mother, brothers saying, We know htm ' not : bind him and take him with you. 5 When I resolve to play with these no longer, my friends depart from me and leave me lonely. When the brown dice, thrown on the board, have rattled, like a fond girl I seek the place of meeting. 6 The gamester seeks the gambling-house, and wonders, his body all afire. Shall I be lucky ? Still do the dice extend his eager longiog, staking his gains against his adversary. 7 Dice, verily, are armed with goads and driving-hooks, deceiv- ing and tormenting, causing grievous woe. They give frail gifts and then destroy the man who wins, thickly anointed with the player's fairest good. 8 Merrily sports their troop, the three-and-fifty, like Savitar the God whose ways are faithful. They bend not even to the mightys anger : the King himself pays homage and reveres them.

9 Downward they roll, and then spring quickly upward, and, handless, force the man with hands to serve them. Cast on the board, like lumps of magic charcoal, though cold themselves they burn the heart to ashes. 10 The gambler's wife is left forlorn nnd wretched : the mother mourns the son who wanders homeless. In constant fear, in debt, and seeking riches, he goes by night unto the home of others. 1 1 Sad is the gambler when he sees a matron, another's wife, and his well-ordered dwelling. He yokes the brown steeds in the early morning, and when the fire is cold sinks down an outcast. 4 Bind him : he has staked his personal freedom, and lost ; and his peopk renounce him. 7 Di'iving-hooha : used by mahouts or elephant-drivers. The last half-line of the stanza is difficult : — * they appear to the gambler covered with honey.* — Muir. 8 Three-aind-Jifty: or, perhaps, thrice five in number. It would appear from S&yana's Commentary that fifty- three was the usual number of dice eoh ployed ; and yet this seems hardly probable. Ludwig suggests ' three ttiMi five* as the meaning here of tripanchdadh, and Prof. Weber would resit tripafichasah instead of tripafLchdaah{Ueber'den R^<M^ya, p. 72). Lik€Sami»: * [disposing men's destinies] like the god S.' — Muir.

10 Riches : wealth gained by robbery, according to S&yana. 1 1 Yokes the hrovm steeds : begma \£to^\u% the nut-dice. When the fin k cold : * by the time when the ?Lt^ ^oft% «i>4X. \«i \a* »m^ \xiVa ^ doignM wretch/ — Muir. HYMN Sfi.] THE RIQVEDA. 481 12 To the great captain of your mighty array, who hath become the host's imperial leader. To him I show my ten extended fingers : I speak the truth. No wealth am I withholding. 13 Play not with dice : no, cultivate thy corn-land. Enjoy the gain, and deem that wealth sufficieut. There are thy cattle, there thy wife, 0 gambler. So this good Savitar himself hath told me. 14 Make me your friend : show us some little mercy. Assail us not with your terrific fierceness. Appeased be your malignity and anger, and let the brown dice snare some other captive.

These fires associate with Indra are awake, bringing their light when first the Dawn begins to shine. May Heaven and Earth, great Pair, observe our holy work. We claim for us this day the favour of the Gods. 2 Yea, for ourselves we claim the grace of Heaven and Earth, of Saryan&vllu, of the Hills and Mother Streams. For innocence we pray to Sdrya and to Dawn. So may the flowing Soma bring us bliss to-day. 3 May the great Twain, the Mothers, Heaven and Earth, this day preserve us free from sin for peace and happiness. May Morning sending forth her light drive sin afar. We pray to kindled Agni for felicity. 4 May this.first Dawn bring us the host of gracious Gods : rich, may it richly shine for us who strive for wealth. The wrath of the malignant may we keep afar. We pray to kindled Agni for felicity. 5 Dawns, who come forward with the bright beams of the Sun, and at your earliest flushing bring to us the light, 12 The great captain: the highest-numbered of all the dice. Ten finger$: to show that I have nothing left. 14 This stanza is a farewell address to the Dice. Some other : our enemy. — SAyana.

The hymn or lay has been transliterated, translated in prose, and freely rctprodueed in rhymed octosyllabic verse, by Dr. J. Muir, 0. S. Texts, V. 425 — 429. It has also been translated by the authors of the Siebenzig Lieder. 1 With Indra : an a God of the morning light. 2 Of Saryandvdn, of the HiUe : according to S&yasia, * of the mountains of l^aryanftvAn,' a lake in the district of Kurukshetra. I follow Ludwi^ \sl taking both parvatdn and faryanHlvatah as genitives. • 5 Your.' according to the text 'their,* the verb m t\iA toi.^ \vQft \i«v3a.^ Va. ^e third person. Sbiae ye oq us to-day auspicious, for renowD. We pray to kiudled Agni for felicity. 6 Free from all Bickness may the Mornings come to ua, and let our fires mount upward witli a lofty blase. The Asvin Pair have harnessed their swift-moving ca|r. We pray to kindled Agni for felicity. 7 Send us to-day a portion choice and excellent, O Savitar, for thou art he who dealeth wealth. I cry to Dhishan&, Mother of opulence. We pray to kindled. Agni for felicity. 8 Further me this declaring of Eternal Law, the Law of Qods, as we mortals acknowledge it !

The Sun goes up beholding all the rays of mom. We pray to kindled Agni for felicity. 9 This day we pray with innocence in strewing grass, adjusting pressing-stones, and perfecting the hymn. Thou in the Adityas' keeping movest restlessly. We pray to kindled Agni for felicity. 10 To our great holy grass I bid the Grods at morn to banquet, and will seat them as the seven priests, — Varuna, Indra, Mitra, Bhaga for our gain. We pray to kindled Agni for felicity. 1 1 Come hither, 0 Adityas, for onr perfect weal : accordant help our sacrifice that we may thrive. Piishan, Brihaspati, Bhaga, both Asvins, and enkindled Agni we implore for happiness. 12 Adityas, Grods, vouchsafe that this our home may be praise- worthy, prosperous, our heroes' sure defence, For cattle, for our sons, for progeny, for life. We pray to kindled Agni for felicity. 13 This day may all the Maruts, all be near us with aid : may all our fires be well enkindled. May all Gods come to us with gracious favour. May spoil and wealth be ours, and all possessions. 7 Dhishand : a GKxidess who presides over prosperity ; according to Hillebrandt, the Earth.

8 Further me : * May that glorification of the gods which men repeat in connexion with the rite preserve me.* — Wilson. 9 Moveit restlessly : perform^st thy duties, aocprding to SAya^a. Agni m-, pidly buruiog the fuel appears to "be m\«>xv^Qdi. 14 He whom ye aid, 0 Deities, ia battle, whom ye protect and Who fears no danger at your milk-libation, — such may we be to feast the Grods, ye Mighty.

There are the Dawn and Night, the grand and beauteous Pair, Earth, Heaven, and Varuna, Mitra, and Aryaman. Indra I call, the Maruts, Mountains, and the Floods, Adityas, Heaven and Earth, the Waters, and the Sky. 2 May Dyaus and Prithivi, wise, true to Holy Law, keep us in safety from distress and injury. Let not malignant Nirriti rule over us. We crave to-day this gracious favour of the Gods. 3 Mother of Mitra and of opulent Varuna, may Aditi preserve us safe from all distress. May we obtain the light of heaven without a foe. We crave this gracious favour of the Gods to-day. 4 May ringing press-stones keep the Mkshasas afar, ill dream, and Nirriti, and each voracious fieud. May the Adityas and the Maruts shelter us. We crave this gracious favour of the Gods to-day. 5 Full flow libations ; on our grass let Indra sit; Brihaspati the singer laud with Sama hymns ! Wise be our hearts' imaginings that we may live. We crave this gracious favour of the Gods to-day. 6 Te Asvius, make our sacrifice ascend to heaven, and animate the rite that it may send us bliss, Offered with holy oil, with forward-speeding rein. We crave the gracious favour of the Gods to-day.

7 Hither I call the band of Maruts, swift to hear, great, purify- ing, bringing bliss, to be our Friends. May we increase our wealth to glorify our name. We crave t^is gracious favour of the Gods to-day. 8 We bring the Stay of Life, who makes the waters swell, swift- hearing, Friend of Gods, who waits on sacrifice. ^- I III I II ^m„^,^m^^^^^^^^^„^ 14 Who feart no danger : who feela assured that his worship of the Gods will protect him. 1 The WaterB : of the firmament. 2 Dyau$ and Prithivi : Heaven and Earth. Nirriti : Death or DestructvQT^. 8 Who maket the waiert 9weU : apdm p6rum : * pT0t«i\<0T o\ ^^ ^%Ni«%^ — SAj^Apa. 'Drinker of the watera.' — Ludwig. Som^la m«asi\u ^^ YS«*\^. ^» ^8 May we control that Power, Soma whose rays are bright. We crave this gracious favour uf the Gods to^ay. 9 Alive ourselves, with living sons, devoid of guilt, may we win this with winners by fair means to win. Let the prayer-haters bear our sin to every side. We crave this gracious favour of the Gods to-day. 10 Hear us, O ye who claim the worship of mankind, and give

us, 0 ye Gods, the gift for which we pray, Victorious wisdom, fame with heroes and with wealth. We crave to-day this gracious favour of the Gods. 1 1 We crave the gracious favour of the €k)ds to-day, great favour of great Gods, sublime and free from foes, That we may gain rich treasure sprung from hero sons. We crave this gracious favour of the Gods to-day. 12 In p;reat enkindled Agni's keeping, and, for bliss, free from all sin before Mitra and Varuna, May we share Savitar's best animating help. We crave this gracious favour of the Gods to-day. 13 All ye, the Gods whom Savitar the Father of truth, and Va- runa and Mitra govern. Give us prosperity with hero children, and opulence in kine and various treasure. 14 Savitar, Savitar from east and westward, Savitar, Savitar from north and southward, Savitar send us perfect health and comfort, Savitar let our days of life be lengthened !

Do homage unto Varuna's and Mitra's Eye : oflfer this solemn worship to the Mighty God, Who seeth far away, the £nsign, bom of Gods. Sing praises unto Surya, to the Son of Dyaus. 2 May this my truthful speech guard me on every side, wher- ever heaven and earth and days are spread abroad. All else that is in motion finds a place of rest : the waters ever flow and ever mounts the Sun. 3 No godless man from time remotest draws thee down when thou art driving forth with winged dappled Steeds. One lustre waits upon thee moving to the east, and, Sdrya, thou arisest with a different light. 1 Varuna' 8 and Mitra' 8 Eye: Surya or the Sun. *The eye of Mitrft, Varuna and Agni.'— I. 115. 1. 3 Dappled Steed% : * with Etaftaa.' — li>xdmg, Ontlustrt: by night. Cf . I. 115. 5 ; and Aitareya- Brdhmana^ 111, 4. 44. * Oiifc %.\i<sv«tv\. T^\%si<&i^ {aUoWs 4 0 Sdrya, with the light whereby thou scatterest gloom, and with thy ray impellest every znoying thing, Keep far from us all feeble, worthless sacrifice, and drive away disease and every evil dream. 5 Sent forth thou guardest well the Uuiverse's law, and in thy

wonted way arisest free from wrath. When SArya, we address our prayers to thee to-day, may the Gods favour this our purpose and desire. 6 This invocation, these our words may Heaven and Earth, and Indra and the Waters and the Maruts hear. Ne'er may we suffer want in presence of the Sun, and, living happy lives, may we attain old age. 7 Cheerful in spirit, evermore, and keen of sight, with store of children, free from sickness and from sin, Long-living, may we look, 0 Surya, upon thee uprising day by day, thou great as Mitra is ! 8 Sftrya, may we live long and look upon thee still, thee, 0 Far- seeing One, bringing the glorious light, The radiant God, the spinng of joy to every eye, as thou art mounting up o'er the high shining flood. 9 Thou by whose lustre all the world of life comes forth, and by thy beams again returns unto its rest, O Silrya with the golden hair, ascend for us day after day, still bringing purer innocence. 10 Bless us with shine, bless us with perfect daylight, bless us with cold, with fervent heat and lustre. Bestow on us, 0 Surya, varied riches, to bless us in our home and when we travel.

1 1 Gods, to our living creatures of both kinds vouchsafe protection, both to bipeds and to quadrupeds, That they may drink and eat invigorating food. So grant us health and strength and perfect innocence. 12 If by some grievous sin we have provoked the Gods, O Deities, with the tongue or thoughtlessness of heart, That guilt, 0 Vasus, lay upon the Evil One, on hun who ever leads us into deep distress. (thee) whilst thou risest with another.*— Wiiaon. See Wallis, Comology of iAe Rigveda, p. 117. 5 In thy wonted way : tvadh/X dnu : * after the iwodhd oflTeriDgs.' — ^Wilson. 8 Flood : or floor of heaven. 12 The Evil One; drdvd: here probably a kind of DvaboVoA « "VWx^tLudwig.

0 Indra, in this battle great and gloriouSi in this loud din of war help us to victory, "Where in the strife for kine among bold ring-decked men arrows fly all around and heroes are subdued. 2 At home disclose to us opulence rich in food, streaming with milk, 0 Indra, meet tolje renowned. Sakra, may we be thine, the friendly Conqueror's : even as we desire, 0 Vasu, so do thou. 3 The godless man, much-lauded Indra, whether he be Dasa or be Arya, who would war with us, — Easy to conquer be for thee, with us, these foes : with thee may we subdue them in the clash of fight. 4 Him who must be invoked by many and by few, who standeth nigh with comfort in the war of men, Indra, famed Hero, winner in the deadly strife, let us bring hitherward to-day to favour us. 5 For, ludra, I have heard thee called Self-capturer, One, Steer I who never yields, who urges even the churl. Release thyself from Eutsa and come hither. How shall one like thee sit still bound that he may not move?

As 'twere the name of father, easy to invoke, we all assembled here invoke this Car of yours, Asvius, your swiftly-rolling circumambient Car which he who worships must invoke at eve and dawn. 2 Awake all pleasant strains and let the hymns flow forth : raise up abundant fulness : this is our desire. Afvins, bestow on us a glorious heritage, and give our princes treasure fair as Soma is. 1 Ring-decked : adorned with armlets, or quoits as weapons. 5 Self'Cwpturer : it is difficult to assign a reasonable and appropriate meaning to ivavrijam, S&yana explains it by avayam eva cfihettdraffi, * one who cuts himself ;' 'self mutilator.* — Wilson. According to the St. Petersburg Lexicon, the meaning is ' one who appropriates or takes to himself ; ' according to Ludwig ' the self- rescuer/ and according to Geldner * one who suffers himself to be captured.* The poet (>alls on Indra to tear himself away from his favourite Eutsa in order to aid his ^rorshippers in the coming fight. ' A legend is here somewhat obscurely related, that Kutsa and Lu^a having summoned Indra at the same time to their respective sacrifices, he went first to Kutaa who

then detained him, having fastened him with a hundred leather thongs. Tbia vene ia addressed to Jndra by Luiia, exhorting him to free himoelf.'— The nUhi is GhoshA, daughter oi IS^aV^VA^^u. H7MN 89.] fHE ttlGVEDA. 437 3 Ye are the bliss of her who groweth old at home, and helpers of the slow although he linger last. Men call yon too, N^satyas, healers of the blind, the thin and feeble, and the man with broken bones. 4 Ye made Chyav&na, weak and worn with length of days, young again, like a car, that he had power to move. Ye lifted up the sou of Tugra from the floods. At our libations must all these your acts be praised. 5 We will declare among the folk your ancient deeds heroic; yea, ye were Physicians bringing health. You, you who must be lauded, will we bring for aid, so that this foe of ours, 0 Asvins, may believe, 6 Listen to me, 0 Asvins ; I have cried to you. Give me your aid as sire and mother aid their son« Poor, without kin or friend or ties of blood am I. Save me, before it be too late, from this my curse.

7 Ye, mounted on your chariot brought to Yimada the comely maid of Purumitra as a bride. Ye came unto the calling of the weakling's dame, and granted noble offspring to the happy wife. 8 Ye gave again the vigour of his youthful life to the sage Kali when old age was coming nigh. Ye rescued Yandana and raised him from the pit, and in a moment gave Yifpala power to move. 9 Ye, Asvins Twain, endowed with manly strength, brought forth Rebha when hidden in the cave and well-nigh dead, Freed Saptavadhri, and for Atri caused the pit heated with fire to be a pleasant resting-place. 10 On Pedu ye bestowed, Asvins, a courser white, mighty with nine-and-niuety varied gifts of strength, A horse to be renowned, who bore his friend at speed, joy-giving, Bhaga-like to be invoked of men. 8 Of her who groweth old at home : referring to Ghoshft herself. See I. 17. 7. Healers of the blind : see I. 112. 8. 4 Chyavdna: see I. 116. 10, and 117. 18. Son qf Tugra: Bhujyu. See Vol. I., Index. 6 My eurte : leprosy, which prevented her marriage. 7 Vimada: see I. 117. 20. The weakling* i dame: see I. 117. 24.

8 For Kali, Vandana, and Vifpald in this stanza, vn^ RebKa, MtV.^ vg^^ Pedu iu 9 »ad 10, see Voh L, Index. For Saptava^ri {f\»xa3^%\ «ftfc"N .1^. ^' 1 1 From no side, ye Two Kings whom none may check or stay, doth grief, distress, or danger come upon the man Whom, Asyius swift to hear, borne on your glowing path, ye with your Consort make the foremost in the race. 12 Come on that Chariot which the Kibhus wrought for you, the Chariot, Asvins, that is speedier than thought, At harnessing whereof Heayen's Daughter springs to birth, and from Vivasv^n come auspicious Night and Day. 13 Come, Conquerors of the sundered mountain, to our home, Asvins who made the cow stream milk for Sayu's sake, Ye who delivered even from the wolfs deep throat and set again at liberty the swallowed quail. 14 We have prepared this laud for you, 0 Asvins, and, like the Bhrigus, as a car have framed it, Have decked it as a maid to meet the bridegroom, and brought it as a son, our stay for ever.

Your radiant Chariot — whither goes it on its way % — who decks it for you. Heroes, for its happy course. Starting at daybreak, visiting each morning every house, borne hitherward through prayer unto the sacrifice f 2 Where are ye, Asvins, in the evening, where at mom ? Where is your halting-place, where rest ye for the night t Who brings you homeward, as the widow bedward draws her husband's brother, as the bride attracts the groom ? 3 Early ye sing forth praise as with a herald's voice, and, meet for worship, go each morning to the house. Whom do ye ever bring to ruin ? Unto whose libations come ye. Heroes, like two Sons of Kings ? 11 Whom, none may check or stay: adite = adtnau. — S&yana. Tour Contort : Siiry&. The foremost in the race : that is, generally, preeminent. 12 Heaven's Daughter : Ushas or Dawn. Vivasvdn: the morning Sun. 13 Conquerors of the sundered mountain: probably with referen<» to the deliverance of JShusha.— Ludwig. See I. 116. 20. The swallowed qMl : see I. 112. 8. The quail is probably Dawn delivered from the jaws of t^ wolf Night by the twin Light-Gods. \

14 Our stay for ever : who will perpetuate our family ; * the eternal performer o£ ritea.' — Wilson. 11 As the widcm: in certain circumstances a widow was bound to marry her deceased husband's brother. See Manu ( Mdnavadharma^dstraj, IX. 69. 70. The law of the Jews was the same. See Deuteronomy, xxv. 5. 3 As with a herMi voice : lcO(pai/d \a \!ti>x& eiX^^^m^^Vs ^l^vxa^ The hovu : of the iiaciifioer. 4 Even as hunters follow two wild elephants, we with oblations call you dowu at mom and eve. To folk who pay you offerings at appointed times, Chiefs, Lords of splendour, ye bring food to strengthen them. 5 To you, 0 Asvins, came the daughter of a King, Ghosiha, and said, 0 Heroes, this I beg of yon : Be near me in the day, be near me in the night : help me to gain a car-borne chieftain rich in steeds. 6 0 Asvins, ye are wise : as Kutsa comes to men, bring your car nigh the folk of him who sings yonr praise. The bee, 0 Asvins, bears your honey in her mouth, as the maid carries it purified in her hand. 7 To Bhujyu and to Vasa ye came near with help, 0 Asvins, to

Sinjira and to Usan^. / Your worshipper secures yonr friendship for himself. Through your protection I desire felicity. 8 Krisa and Sayu ye protect, ye Asvins Twain : ye Two assist the widow and the worshipper ; And ye throw open, Asvins, unto those who win the cattle-stall that thunders with its sevenfold mouth. 9 The Woman hath brought forth, the Infant hath appeared, the plants of wondrous beauty straightway have sprung up. To him the rivers run as down a deep descent, and he this day becomes their master and their lord. 10 They mourn the living, cry aloud, at sacrifice : the men have set their thoughts upon a distant cast. ^' A lovely thing for fathers who have gathered here, — a joy to husbands, — are the wives their arms shall clasp. 5 The second half of the second line is difficult : ' be able (to grant favour) to the son of mj brother, who has horses and a chariot.' — Wilson. 6 An Kutsa eome» to nun : borne on Indra*s chariot. Beart your honey: sips honey when the Asvins have ushered in the day. Aa the maid : Dr. Muir and Prof. Grassmaun explain this half-line differently, ' as a maid, or a woman, resorts to her rendezvous (with her lover).'

7 Vam : see I. 112. 10. Sinjdra : see VIII. 6. 25. U§(i7id : see Vol. I., Index. 8 KrUa : a Rishi favoured by Indra ; or, as S&yana explains the word here, the feeble man in generaL Siyu: has been mentioned frequently. The eattle-stall : the rain-cloud whose waters are the cows. 9 The Woman : perhaps the water of the cloud. The Infant : the lightning. To him : the sacrificer may perhaps be intended. 10 T/iey mx>urn the living : perhaps, show their sorrow for the widower at the funeral of his wife. See Lanman {Sanskrit Reader, p. 387) from whom I have borrowed. Set their thoughts upon a distant cast : of the noose or snaring-net i apparently a periphrasis for, have taken thought for the distant future and children to Hve after them. H Of this we have no knowledge. Tell it forth to us, how the youth rests within the chambers of the bride. Fain would we reach the dwelling of the vigorous Steer who loves the kine, 0 Afvins : this is our desire. 1 2 Your favouring grace hath come, ye Lords of ample wealth : Asvins, our longings are stored up within your hearts.

Ye, Lords of splendour, have become our twofold guard : may we as welcome friends reach Aryaman's abode. 13 £ven so, rejoicing in the dwelling-place of man, give herosoni and riches to the eloquent. Make a ford, Lords of splendour, where men well may drink: remove the spiteful tree-stump standing in the path. 14 0 Asvins, Wonder- Workers, Lords of lustre, where and with what folk do ye delight yourselves to-day t Who hath detained them with him? Whither are they gonef Unto what sage's or what worshipper's abode f

That general Car of yours, invoked by many a man, that comes to our libations, three- wheeled, meet for lauds, That circumambient Car, worthy of sacri6ce, we call with our pure hymns at earliest flush of dawn. 2 Ye, 0 N&satyas, mount that early-harnessed Car, that travels early, laden with its freight of balm. Wherewith ye, Heroes, visit clans who sacrifice, even the poor man's worship where the priest attends. 3 If to the deft Adhvaryu with the meath in hand, or to the Kindler firm in strength, the household friend. Or to the sage's poured libations ye approach, come thence, O Asvins, now to drink the offered meath. 11 Ghoshd appears to speak of herself in the plural number. She plainly expresses her wishes for marriage. 12 Aryaman's abode : Aryaman is here used in the original sense of the word, bosom-friend and companion, especially the friend who asks a womaii in marriage for another. Prof. Grassmann places stanzas 10 — 14 in his Appendix as being obscure and in his opiuion forming no part of the original hymn. J Three-wheeled : see I. 34. 9. S The Kindler : the Aguldh, t\^e ]^T\eaV.^\iQ\Sai<3\«^>Xi%«Mx\^\AJLClr«.

£vBN as an archer shoots afar his arrow, offer the laud to him with meet adornment. Quell with your voice the wicked's voice, 0 sages. Singer, make Indra rest beside the Soma. 2 Draw thy Friend to theo like a cow at milking : 0 Singer, wake np Indra as a lover. Make thou the Hero hast-e to give us riches even as a vessel filled brimful with treasure. 3 Why, Maghavan, do they call thee Bounteous Giver 1 Quicken me : thou, I hear, art he who quickens. Sakia, let my intelligence be active, and bring us luck that finds great wealth, 0 Indra. 4 Standing, in battle for their rights, together, the people, Indra, in the fray invoke thee. Him who brings gifts the Hero makes his comrade : with him who pours no juice he seeks not friendship. 5 Whoso with plenteous food for him expresses strong Somas as much quickly-coming treasure, For him he overthrows in early morning his swift well-weaponed foes, and slays the tyrant. 6 He unto whom we offer praises, Indra, Maghavan, who hath joined to ours his wishes, — Before him even afar the foe must tremble : low before him must bow all human glories.

7 With thy fierce bolt, 0 God invoked of many, drive to a distance from afar the foeman. O Indra, give us wealth in com and cattle, and make thy singer's prayer gain strength and riches. 8 Indra, the swallower of strong libations rich in the boons they bring, the potent Somas, He, Maghavan, will not restrict his bounty : he brings much wealth unto the Soma-presser. 9 Yea, by superior play he wins advantage, when he, a gambler, piles his gains in season. Celestial-natured, he overwhelms with riches the devotee who keeps not back his treasure. 1 The wicked* 8 voice : * the praises of your adversaries.' — Wilson. 4 The Hero : ludra. 5 As much quickly -coming treasure : representing the wealth which the ofifering of the libations is expected to produce. 6 Unto whom we offer praises : or, in whom we have placed o>xt \ic>^^« 9 Wfun he, a ffumbler : cp. X. iZ. 5. 442 TffJS HYMNS OP {BOOK Z 10 0 Much-invoked, may we subdue all famine and evil waut with store of grain and cattle. May we allied, as first in rank, with princes obtain possessions by our own exertion. 11 Brihaspati protect us from the rearward, and from above, and

from below, from sinners ! May Indra from the front, and from the centre, as Friend to friends, vouchsafe us room and freedom.

In perfect unison all yearning hymns of mine that find the light of heaven have sung forth Indra's praise. As wives embrace their lord, the comely bridegroom, bo they compass Maghavan about that he may help. 2 Directed unto thee my spirit never strays, for I have set my hopes on thee, 0 Much-invoked ! Sit, Wonderful ! as King upon the sacred grass, and let thy drinking-place be by the Soma juice. 3 From indigence and hunger Indra turns away : Maghavan hath dominion over precious wealth. These the Seven Rivers flowing on their downward path increase the vital vigour of the potent Steer. 4 As on the fair-leafed tree rest birds, to Indra flow the gladden- ing Soma juices that the bowls contain. Their face that glows with splendour through their mighty power hath found the shine of heaven for mau, the Aryas' light. 5 As in the game a gambler piles his winnings, so Maghavan, sweeping all together, gained the Sun. This mighty deed of thine none other could achieve, none, Maghavan, before thee, none in recent time. 6 Maghavan came by turns to all the tribes of men : the Steer took notice of the people's songs of praise. The man in whose libations Sakra hath delight by means of potent Somas vanquisheth his foes.

10 With princes : with men eminent for their wealth : rdjaMiV'dktUiAnA' mUvaraih, — S&yana. 8 Turns away : S&yana makes vUihuvrit tranaitive : — ' May Indra 1m tiia remover ot thirst and hunger.' — Wilson. 5 Gained the Sun : conquers \i\m \>^ ^aSsMi^ wi«^ Vi» moisture, that is, tiM water that he has absorbed. — ^^^ausi. BTMN 44.] TBB RlOVSDA. 448 7 When Soma streams togBther unto Indra flow like waters to the river, rivulets to the lake, la place of sacrifice sages exalt his might, as the rain swells the corn by moisture sent from heaven. 8 He rushes through the region like a furious Bull, he who hath made these floods the dames of worthy lords. This Maghavan hath found light for the mau who biings oblation, sheds the juice, and promptly pours his gifts. 9 Let the keen axe come forth together with the light : here be, as erst, the teeming cow of sacrifice. Let the Bed God shine bright with his refulgent ray, and let the Lord of heroes glow like heaven's clear sheen. 10 0 Much-invoked, may we subdue all famine and evil want with store of grain and cattle. May we allied, as first in rank, with princes obtain possessions by our own exertion.