Rig Veda

1 1 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.

May Sovran Indra come to the carousal, he who by Holy Law is strong and active, The overcomer of all conquering forces with his great steerlike power that hath no limit. 2 Firm-seated is thy car, thy Steeds are docile ; thy hand, 0 King, holds, firmly grasped, the thunder. On thy fair path, 0 Lord of men, come quickly : we will increase thy powers when thou hast drunken. 3 Let strong and mighty Steeds who bear this Mighty Indra, the Lord of men, whose arm wields thunder, Bring uuto us, as sharers of our banquet, the Steer of conquering might, of real vigour. 8 The dame» of worthy lords : that is, subjected them to the Aryans, whereas they had been the thralls of D&sas. See I. 32. 11. 9 The keen axe : Agni, who is frequently likened to an axe. See I. 127. 3, snd VI. 3. 4. The Red God: arushoK: according to SAyana, 'the radiant Indra* ; but Agni is probably intended, or perhaps * the red bolt' as M. Muller pralers. 10 The two concluding stanzas are identical in Hymiift 5^, ^^, ^V. Hi THE HYMNS OP l^OOKl 4 So like a Bull thou rushest to the Lord who loves the trouglii

the Sage, the prop of vigour, in the vat. Prepare thine energies, collect them in thyself : be for our profit as the Master of the wise. 5 May precious treasures come to us, — so will I pray. Come to the votary's gift offered with beauteous laud. Thou art the Lord, as such sit on this holy grass : thy vessels are inviolate as Law commands. 6 Far went our earliest invocations of the Gods, and won us glories that can never be surpassed. They who could not ascend the ship of sacrifice, sink down in desolation, trembling with alarm. 7 So be the others, evil-hearted, far away, whose horses, difficult to harness, have been yoked. Here in advance men stand anear to offer gifts, by whom full many a work that brings reward is done. 8 He firmly fixed the plains and mountains as they shooL Dyaus thundered forth and made the air's mid-region qoake. He stays apart the two confronting bowls ; he sings lands in the potent Soma's joy when he hath drunk. 9 I bear this deftly-fashioned go^i of thine, wherewith thou, Maghavan, shalt break the strikers with the hoof. At this libation mayst thou be well satisfied. Partake the juice, partake the worship, Maghavan.

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 possessionB by our own exertion. 1 1 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. 4 The Lord: pdtim: the Soma. CoUect them in thytdf: 'take us into thjsalf.'— Wilflon. Of the toise: kenipXndm is thus explained by the Commentators, but the meaning seems doubtful. Ludwig thinks that ' the master of the oars,' that is, the steersman, is intended. 6 In desolation : «rw4' = £jO?jjUO(.— Ludwig. Trembling in alarm : or, doen of ill deeds, according to T&ska's interpretation of kipayah, 7 Whos^e horseSf difficult to harness^ have been yoked: whose ill-managed attempts to perform acceptable sacrifice have failed. In advance : before death, according to S&yana. 8 He : ladra. As they shook : cp. II. 12. 2. Two confronting howU: heaves and earth. 9 Goad: the hymn of praise which vn^^alxidraitx) action. The itriher$ wiA the Aoo/.' a ciaas of YAtudhAuaa ox demon», ^^X. ^1 . \*I»

First Agai sprang to life from out of Heaven : the second time from us came JS.tavedas. Thirdly the Manly-souled was in the waters. The pious lauds aud kindles him the Eternal. 2 Agni, we know thy three powers in three stations, we know thy forms in many a place divided. We know what name supreme thou hast in secret : we know the source from which thou hast proceeded. 3 The Mauly-souled lit thee iu sea and waters, man's Viewer lit thee iu the breast of heaven. There as thou stoodest in the third high region the Steers increased thee in the waters' bosom. 4 Agni roared out, like Dyaus what time he thunders : he licked the ground, about the plants he flickered. At once, when born, he looked around enkindled, and lightened heaven and earth within with splendour. 5 The spring of glories and support of riches, rouser of thoughts and guardian of the Soma, Good Son of Strength, a King amid the waters, in forefront of the Dawns he shines enkindled. 6 Germ of the world, ensign of all creation, be sprang to life and filled the earth and heavens. Even the firm rock he cleft when passing over, when the Five Tribes brought sacrifice to Agni.

7 So among mortals was Immortal Agni stablished as holy wise and willing envoy. He waves the red smoke that he lifts above him, striving to reach the heavens with radiant lustre. 1 From out of Heaven : or, from Dyaus or Heaven his father; in the shape of the Sun. From tu : produced by men in the shape of sacrificial and domestic fire. In the waters : of the firmament, in the shape of lightning, the tliird form of Agni. ^ In secret : unknown to those who know not the Veda. — Siyana. €r 8 The HanlysouUd : or, the Friend of men; Varuna, according to SAyana, and PrajApati, according to' Mahldhara. Perhaps Dyaus (cp. stanza 8) may be intended. — Ludwig. Grassmann thinks that Indra, the kindler of the lightning, is meant. The Steers : or, the Mighty Ones; the Maruts. 6 The irm rock : * the solid cloud.* — Wilson. Some extraordinary conflagration of jungle may perhaps be referred to. The Five Tribes : pdflckajandh : literally, the five men, meaning, according to S&yana, men in general, and, according to Mahldhara, the institutor of the sacrifice aud the lQ>xt ^Vxvail priesta* 8 Like gold to look on, far he shone refulgent, beaming imper-

ishable life for glory, Agni by vital powers became immortal when his prolific Father Dyaus begat him. 9 Whoso this day, 0 God whose flames are lovely, prepares a cake, 0 Agni, mixt with butter, Lead thou aud further him to higher foiiune, to bliss bestowed by Gods, 0 thou Most Youthful. 10 Endow him, Agni, with a share of glory, at every song of praise sung forth enrich him. Dear let him be to Siirya, dear to Agni, preeminent with son and children's children. 11 While, Agni, day by day men pay thee worship they win themselves all treasures worth the wishing. Allied with thee, eager and craving riches, they have discloeed the stable filled with cattle. 12 Agni, the Friend of men, the Soma's keeper, VaifvllnaiA) hatli been lauded by the Kishis. We will invoke benignant Earth and Heaven : ye Deities, give us wealth with hero children.

Stablished for thee, to lend thee vital forces. Giver of wealth, Guard of his servant's body. The Great Priest, born, who knows the clouds, Abider with men, is seated in the lap of waters. 2 Worshipping, seeking him with adoration like some lost cr^- ture followed by its footprints. Wise Bhrigns, yearning in their hearts, pursued him, and found him lurking where the floods are gathered. 3 On the Cow's forehead, with laborious searching, Trita, the offspring of Vibhuvas, found him. Born in our houses. Youthful, joy-bestower, he now becomes the central point of brightness. 12 Soma's keeper: as identified with the Moon, the great receptacle of the celestial Soma, the nectar or ambrosia of the Qods. See Hillebrandt» F. M^ I. 330—336. 1 For thee : the Rishi addresses himself. Who Jenows the clmtdt : from which he (Agni) comes in the form of Lightning. Of watert: of the firmftment. 2 Wise Bkrigus : frequently mentioned as specially connected with tht worship of Agni. Cf. II. 4. 2. Pursued him ; see I. 65. 1. S On iAe Cow's forehead: * on the Yiead ol ih« cloud.' Triia: Agni inhii third form as lightning. The ab&titaAt -!^eT%Q!QA&fi^ ioittSL ^\ \^^ <^<y^\a«L Aqii

JffYMN ie.] THS RIQVEDA. 447 4 Yearning, with homage, they have set and made him blithe Priest among mankind, oblation-bearer, Leader of rites and Purifier, envoy of men, as sacrifice that still advances. 5 The foolish brought the ne'er-bewildered forward, great, Victor, Song-iuspirer, Fort-destroyer. Leading the Youth gold-bearded, like a courser gleaming with wealth, they turned their hymn to profit. 6 Holding his station firmly in the houses, Trita sat down within his home surrounded. Thence, as Law bids, departs the Tribes' Companion, having collected men with no compulsion. 7 His are the fires, eternal, purifying, that make the houses move, whose smoke is shining, White, waxing in their strength, for ever stin-ing, and sitting in the wood ; like winds are Somas. 8 The tongue of Agni bears away the praise-song, and, through his care for Earth, her operations. Him, bright and radiant, living men have stablished as their blithe Priest, the Chief of Sacrificers. 9 That Agni, him whom Heaven and Earth engendered, the Waters, Tvashtar, and, with might, the Bhrigus, Him Matarisvan and the Gods have fashioned holy for man and first to be entreated. is heie represented as endeavouring to find the lurking fire in the sky. — Macdonell. Offspring of VibhU/vaa : or, connected with Vibhfivasu, the very wealthy, Soma.

4 As sacrijice that still advances : * als das sich vorwarts bewegende opfer.' — Ludwig According to Slyana, *the object of sacrifice, him who goes forward [from one fire receptacle to another].' 5 The foolish : human priests, weak and foolish in comparison with the wise AgnL 0 learning with wealth: the meaning of dhdnarcham is uncertain. The St. Petersburg Lexicon offers dlianaijam, * striving to win the prize,' as probably the right readiitg. 6 On stanzas S and 6 see Macdonell (J. R. A. S., July. 1893, pp. 450—452), who translates the second half of 6 as follows : From hence the house-friend of settlera collecting (them) goes among men by distribution, not by (means of) bonds ; i e., carried from place, not freshly produced by cord and drill. 7 That make the houses move : this seems to be what the words dam^m aritrd should mean, though how flames can be thus qualified is not clear. • The rescuers from the humiliated (spirits of ill).* — Wilson. * Protectors of the houses.' — Mahidhara. Like winds are Somas : as winds fan flame, so Soma- libations increase the might of Agni. According to Sftyana, the flames are * like the fast-flowing juices of the Soma.* — Wilson. I follow Ludwig's explanation, but the meaning of the passage is doubtful.

8 Her operations : holy works performed by men. 9 Mdtarifvan: a divine or 8emi*divine being "wYio \>tOM\^\> ^\Sd^ Vxcicx heaven, ' See L 81. 3, and 60, 1. 10 Agni, whom Gods have made oblation-bearer, and much-desiring men regard as holy, Give life to him who lauds thee when he worships, and thea shall glorious men in troops adore thee.

Tht right hand have we grasped in ours, 0 ludi-a, longing for treasure, Treasure-Lord of treasures ! Because we know thee, Hero, Lord of cattle : vouchsafe us mighty and resplendent riches. 2 Wealth, fully armed, good guard and kind protector, sprang from four seas, the prop and stay of treasures, Fraught with great bounties, meet for praise and glory : vouchsafe us mighty and resplendent riches. 3 Wealth, with good Brahmans, Indra! God-attended, high, wide, and deep, and based on broad foundations. Strong, with famed Rishis, conquering our foemen : vouchsafe us mighty and resplendent riches. 4 Victorious, winning strength, with hero sages, confirmed in power, most useful, wealth-attracting. True, ludra ! crushing forts and slaying Dasyus : vouchsafe us mighty and resplendent riches. 5 Wealthy in heroes and in cars and horses, strength hundred- fold and thousandfold, 0 Indra, With manly sages, happy troops, light- winning: vouchsafe us mighty and resplendent riches. 6 To Saptagu the sage, the holy-minded, to him, Brihaspati, the song approaches, Angiras' Son who must be met with homage : vouchsafe us mighty and resplendent riches. 7 My lauds, like envoys, craving loving-kindness, go forth to Indra with their strong entreaty. Moving his heart and uttered by my spirit : vouchsafe us mighty and resplendent riches.

Vaikuptha is said to mean son of Vikunthft, an Asurl or female demon who was allowed by Indra to become his second mother. 2 Wealth : Sftyana gives another interpretation : — ' (We know thee to be) well armed,' etc. — Wilson. Sprung from four sects : regarded as the storehouses of jewels. ' (Reuowned throughout) the four oceans.' — [applied to Indra] Wilson. 6 Brihaspati : according to the Scholiast meaning Saptagu, ' the lord of much (praise).'— Wilson. According to others, the God Brihaspati oallod Saptagu AB being drawn by aeveti oxen : ' der fahrt mit /tieben Rindem *— Ora8MmAnn. Angims* San: meaning a^paLT«k\i\\^ l^riXi^Me.^^^ loved MDd boDoured by Angiras and Yua deftc«a^nX.«. ^a«^ V*l%A. 8 Grant us the boon for which I pray, 0 Indra, a spacious home unmatched among the people. To this may Heaven and Earth accord approval : vouchsafe us mighty and resplendent riches. HYMN XLVTII. Indra Vaikun^ha. I WAS the first possessor of all precious gear : the wealth of every man I win and gather up. On me as on a Father living creatures call : I deal enjoyment to the man who offers gifts. 2 I, Jndra, am Atharvan's stay and firm support : I brought forth

kine to Trita from the Dragon's grasp. I stripped the Dasyus of their manly might, and gave the cattle-stalls toMatarisvan and Dadbyach. 3 For me hath Tvashtar forged the iron thunderbolt : in me the Gods have centred intellectual power. My sheen is like the Sun's insufferably bright : men honour me as Lord for past and future deeds. '4 I won myself these herds of cattle, steeds and kine, and gold in ample store, with my destructive bolt. I give full many a thousand to the worshipper, what time the Somas and the lauds have made me glad. 5 Indra am I ; none ever wins my wealth from me : never at any time am I a thrall to death. Pressiug the Soma, ask riches from me alone : ye, Piirus, in my friendship shall not suffer harm. 6 These, breathing loud in fury, two and two, who caused Indr^i to bring his bolt of thunder to the fray. The challengers, I struck with deadly weapon dow> : firm stand what words the God speaks to his worshipj7<)ra* 8 Unmatched : cuamam : * not held ia common.* — Wilso** Indra Vaikuntha is the Ilislii of this hymn, which i» a self -laudatory reply to Saptagu in Hymn XLVII.

2 Atharvan is the name of the priest who fitist obtained fire and ofifered Soma and prayers to the Gods. See I. 80. 16, and 83, 5. The Dragon is apparently Ani or Vritra. ' I generated the waters above the cloud for the sake of Trita.'— Wilson. Mdtarifvan and Dadhyaeh : or, according to SAyaaa, ' HAtarisvan's son Dadhyaeh.' 5 Yei Piirus: * O men.'— Wilson. 6 These : who these were is uncertain. Two and two : probabj/ the warrior who fights on the chariot and the charioteer.— Lud wig. TJxs literal translation of the last half-line of the stanza appears to be : — * tH non- worshipper speaking firm words to worshippers ; dnamasyu^, he whc> has^ no other to reTerence, being Indra, whose promise of victory to h»* worshippers is never broken.' — Ludwig. 7 This One by stronger might I conquered singly ; yea, also two : shall three prevail against roe ? Like many sheaves upon the floor I thrash theui. How can my foes, the Indraless, revile roe ? 8 Against the Guugus I made Atithigva strong, and kept him mid the folk like Vritra-conquering strength, When I won glory in the great foe-slaying fight, in battle where Karanja fell, and Parnaya.

9 With food for mine enjoyment S^pya Nami came : he joined roe as a friend of old in search of kind. As I bestowed on him an arrow for the fight I made him worthy of the song and hymn of praise. 10 One of the two hath Soma, seen within it; the Herdsman with the bone shows forth the other. He, fain to fight the Bull whose horns were sharpened, stood fettered in the demon's ample region. 11 I, as a God, ne'er violate the statutes of Gods, of Vasus, Ru« driyas, Adityas. These Gods have formed me for auspicious vigour, unoonquered and invincible for ever.

I HAVE enriched the singer with surpassing wealth ; I have allowed the holy hymn to strengthen me. I, furtherer of him who offers sacrifice, have conquered in each fight the men who worship not. 7 2Vti« One : or, this one thing, that is, * the primordial substance or unit out of whkh the universe was developed.' — Wallis, Cosmology of the Rigveda, p. 58. 8 Against the QungxM : or, to aid the Gungns, as S4yapa explains. Who these people were i6 uncertain. A tithigva : Divoddsa, son of Atithigu, according to Sdyana. See Vol. I., Index. Karanja ..and Parnaya: apparently tree-demons : see I. 53. %. 9 Sdpya : a family name bf Indra's friend Nam!, who in VI. 20. 6 is called Sayya's son. 10 One of the tivo : the Moon. The Herdsman : Indra. With the hont: of Dadhyach. See I. 84. 13. The other : Vritra. He: Vritra. The BvU: Ind»%. The demon's ample region : mid-air, which was then dominated by th« Dinih Or malignant spirit of drought. 1 follow Prof. Ludwig's inter pretatiot of thin oujcure stanza which is evidently an interpolation motived by tfc» mention of Badhyach in stanza 2. For a somewhat different interpretatia^ see Hillebrandt, y, M., I. 337.

11 Rudriyas: tht. Maruts, sons of Rudra. Jndru Yaikuntha is the ^lEYii a\eo. ^ SYMK i^.] THE RIOVEDA. 451 2 The People of the hearens, the waters, and the earth have stablished me among the Gods with Indra's name. I took unto myself the two swift vigorous Bays that speed on divers paths, aud the fierce bolt for strength. 3 With deadly blows I smote Atka for Kavi's sake ; I guarded Katsa well with these my saving helps. As Sushna's slayer I brandished the dart of death : I gave not up the Aryan name to Dasyu foes. 4 Smadibha, Tugra, and the Vetasus I gave as prey to Kutsa, father-like, to succour him. I was a worthy King to rule the worshipper, when I gave Tuji dear inviolable gifts. 5 I gave up Mrigaya to Srutarvan as his prey because he ever followed me and kept my laws. For Ayn's sake I caused Ve9» to bend and bow, and into Savya's hand delivered Pfxjgribbi. 6 I, I crushed Navava«tva of the lofty car, the D&sa, as the Vritra-slayer ki2Is the fiends ; When straightway on the region's farthest edge I brought the God who makes the lights to broaden and increase.

7 I travel round about borne onward in my might by the fleet- footed dappled Horses of the Sun. When man's libation calls me to the robe of state I soon repel tb» powerful Dasyu with my blows. 3 Aika : mentioned again in Hymn 99 of this Book. Kavi : the father of Indra's friend Usanft. 4 Smadibha : or, as an adjective joined with Tugta, 'with all his followers.' See VI. 20. 8, where Vetava and Tugra are mentioned as having been conquered by Indra, and VI. 26. 4, where their names occur again together with that of TujL 5 Mrigaya: a demon of the air. See IV. 16. 13, and^VIII. 3. 19. Srutarvan : a prince whose liberality is lauded in VIII. 63. Ayu : sometimes spoken of as a King favoured by Indra and at other times as conquered by him. See Index. The name of Vesa does not occur again. Savya : the Ri»hi of Hymns 5I__57 of Book I. Padgribhi: some demon or savage enemy who is not mentioned agedn. 6 Navavdstva: see I. 86. 18, and VI. 20. 11. Of the lofty car: or Briluidratha as a name of Navav&stva. The lights : the stars, or perhaps light in general. In the former case the God would be Dyaus or Varuna, and in the latter case SQrya or the Sun.— Ludwig.

7 The robe of state: apparently the milk which is the royal mantle wherewith Soma is invested. 8 Stronger am I than Nahus, I who slew the seven : I glorified with might Yadu and Turvasa. I brought another low, with strength I bent his strength : I let the mighty nine-and-ninety wax in power. 9 Bull over all the streams that flow along the earth, I took the Seven Eivers as miue own domain. I, gifted with great wisdom, spread the floods abroad : by war I found for man the way to high success. 10 I set within these cows the white milk which no Gkxl, not even Tvash tar's self, had there deposited, — Much-longed-for, in the breasts, the udders of the kine, the savoury sweets of meath, the milk and Soma juice. 1 1 Even thus hath Indra Maghavan, truly bounteous, &ped Gods and men with uaighty operation. The pious glorify all these thine exploits, Lord of Bay Coursers, Strong, and Self-rc«pleudent. HYMIS L. Indra Vaikuniha. I LAUD your Mighty One who joyeth in the juice, him who is shared by all men, who created all ; Indra, whose conquering strength is powerful in war, whose

fame and manly vigour Heaven and Earth revere. 2 He with his friend is active, lauded, good to man, Indra who must be glorified by one like me. Hero, Lord of the brave, all cars are thy delight, warring with Vritra, or for waters, or for spoil. 3 Who are the men whom thou wilt further, Indra, who strive to win thy bliss allied with riches ? Who urged thee forward to exert thy power divine, to valour, in the war for waters on their fields ? 8 Stronger am I than Nahua : ndhusho ndhuahtarah ; literally, more Nahui v«an Nahus ; I out-Nahus Nahus, a King who contended with Indra ; * I am nearer than the neighbour/ accordiDg to Koth whom Grassmann followa. • I am the especial bond of bonds.* — Wilson. I follow Ludwig's interpretation. / w?io slew the seven : the seven, perhaps, are the chief of the demons dmtroyed by Indra. Ludwig takes taptahX to mean * seven times' : — * I a9 ■even times stronger than Nahus.' A nother : whom, is uncertain. Wax ti power : until they became worthy antagonists. * I have demolished ninety and-nine powerful (foes).' — Wilson.

10 Milk and Soma juice : sweet ambrosial rain ; the kine being the teeming clouds. 11 In this stanza Indra as Rishi addresses himself as the deity of thehjrma 2 His friend : his constant companion, the thunderbolt. S Allied with richet : the happiness which Indra sends being given ii , return for costly sacri&cial offet*mg%. BYMKf 51.] TBE RIOVEDA. 458 4 Thou, Indra, through the holy prayer art mighty, worthy of sacrifice at all libations. In every fight thou castest heroes on the ground : thou art the noblest song, 0 Lord of all the folk, 5 Help now, as Highest, those who toil at sacrifice : well do the pleople know thy great protecting might. Thou shalt be Everlasting, Giver of success : yea, on all these libations thou bestowest strength. 6 AU these libations thou makest effectual, of which thou art thyself supporter. Son of Power. TherefcMre thy vessel is to be esteemed the best, sacrifice, holy text, prayer, and exalted speech. 7 They who with flowing Soma pray to thee, 0 Sage, to pour on them thy gifts of opulence and wealth, May they come forward, through their spirit, on tlie path of bliss, in the wild joy of Soma juice effused.

Large was that covering, and firm of texture, folded wherein thou enteredst the waters. One Deity alone, 0 Jatavedas Agni, saw all thy forms in sundry places. 2 What God hath seen me ? Who of all their number clearly be- held my forms in many places ? Where lie, then, all the sacred logs of Agni that l«ad him Godward, Varuna and Mitra ? 3 In many places, Agni J&tavedas, we sought chee hidden in the plants and waters. Then Yama marked thee, God of wondr/»us splendour! effulgent from thy tenfold secret dwelling. 4 Song : mdntrah : subject of tby worsKPpers' songs of praise. 6 Vessel .• pdtram : * protection.' — WIIp'D. The legend says that Agni, fear^g to share the fate of his three elder brothers who had perished in tt<* service of the Gods, fled away and hid himself in the waters. The i^ods discovered him and persuaded him to return to his sacred duties* Stanzas 1, 3, 5, 7, 9 »fe spoken by the Gods, and 2, 4, 6, 8 by Agni. 1 He must have heen very well wrapped up, the Gods ironically say, or the water would have extinguished him. — Ludwig. Forms : literally, * bodies.'

2 Sacred logs : pieces of Samt and Asvattha wood, from which alone the sacrificial fire is produced. Others explain samidha}i by * flames.' 8 Thy tenfold secret dwelling : according to Bftyana, * the three worlds,-*- heaven, mid-air, earth ; three divinities, Agni, Vftyu, Aditya ; the waters, the shrubs, the trees, and the bodies of living beings.' — Wilson. The meaning appears to be, as Ludwig conjectures, that Tama knew tbKt k^igcA. ^^\W appear again from the Bre-sticka worked by the ^n^era ol \)q\)[i\a.u^. 4 I fled in fear from sacrificial worship, Varuna, lest the Gods should thus engage me. Thus were my forms laid down in many places. This, as my goal, I Agni saw before me. 5 Come ; man is pious and would fain do worship ; he waits pre- pared : in gloom thou, Agni, dwellest. Make pathways leading God- ward clear and easy, and bear oblations with a kindly spirit. 6 This goal mine elder brothers erst selected, as he who drives a car the way to travel. So, Varuna, I fled afar through terror, as flies the wild-bull from an archer's bowstring. 7 We give thee life unwasting, JS,tavedas, so that,^ employed,

thou never shalt be injured. So, nobly bom ! shalt thou with kindly spirit bear to the Gods their share of men's oblations. 8 Grant me the first oblations and the latter, entire, my force- ful share of holy presents. The soul of plants, the fatness of the waters, and let there be long life, ye Gods, to Agni. 9 Thine be the first oblations and the latter, entire, thy forceful shares of holy presents. Let all this sacrifice be thine, 0 Agni, and let the world's four regions \)ow before thee. / HYMN LII. GodB. Instruct me, all ^^ Gods, how I, elected your Priest, must seat me here, and Vow address you. Instruct me how to deal to each his portion, and by what path to bring you man's oblw^ion. 2 I sit as Priest most skilled iu sacrificing : the Maruts and all Deities impel me. Asvins, each day yours is the Adhva^yus' duty : Brahman and wood are here : 'tis yours to offer. 8 The first oblations cmd the latter: or the Prayftjas and tVe Anuy&jas, th« former being texts and oblations forming part of the introductory cet emooy at a Soma sacrifice, and the latter the secondary or final offerings. Forc^ share : the potent concentrated portion. The fatness : ghritdm : ghi, clarified butter.

1 Agni, having been elected 0\A«L\»\oii-\i^wet^ wks the Gods to instrud bim in hia duties. HYSiN 63.] THE filOVBDA. 465 3 Who is this Priest? Is he the Priest of Yama? On whom is thrust this God-appointed honour? He springs to life each month, each day that passes ; so Gods have made him their oblation-bearer. 4 The Gods have made me bearer of oblations, who slipped away and passed through many troubles. Wise Agni shall ordain for us the worship, whether five-wayed, threefold, or seven-threaded. 5 So will I win you strength and life for ever, O Gods, that I may give you room and freedom. To Indra's arms would I consign the thunder; in all these battles shall he then be victor. 6 The Deities, three thousand and three hundred and thirty- nine, have served and honoured Agni, Strewn sacred grass, anointed him with butter, and seated him as Priest, the Gods' Invoker.

Hb hath arrived, he whom we sought with longing, who skil- led in sacrifice well knows its courses. Let him discharge his sacrificial duties : let him sit down as Friend who was before «*&• 2 Best Priest, he ha^ been won by being seated, for he hath looked on tbts well-ordered viands. Come, let us worship Gods who must be worshipped, and pouring oil, laud those who should be lauded. 8 The first line is spoken by some God who doubts Agai's competence. li he the Priest of Yama ? : can he convey ofiferiiigs to the Blest in the realms of the God of the departed ? In the second half of tbe firdt line I follow Ludwig, but the meaning is uncertain. Tbe second line is the aaswer of another God. Each months each day : the Pitrlyaj^a^ or sacrifice to the Fathers, is offered monthly, and the Agnihotra, or oblation to Agni and the Gods, daily. These cumprehend aU other periodical rites. 4 The first line is spoken by Agni. Slipped away: see the preceding hymn. The second line i? what the Godd said. Five-ioayed : consisting of five courses or parts, seeX. 124. 1. Threefold: consisting of the three daily Soma-libatious, see X. 124. 1. Seven-threaded: performed by seven priests. See X. 124. 1.

Stanza 5 is spoken by Agni. Stanza 6 is the poet's conclusion. For an explanation of the number of the Gods (33 + 303 + 3003) see The jffymns of the Atharva-veda, X. 7. 13, note. On Hymns 51—53 see Macdonell, J. R. A. S., January, 1894, pp. 11-— 22. 1 The Gods speak. CouvBes : or portions. 2 By being seatel: 'by his seat (at the altar).' — WiVboxi, 3 Now hath h« made the feast of Gods efifective : now have we found the secret tongue of worship. Now hath he come, sweet, robed in Tital vigour, and made our calling on the Gods efifective. 4 This prelude of my speech I now will utter, whereby we Gods may quell our Asura foemen. Eaters of strengthening food who merit worslup, O ye Five Tribes, be pleased with mine oblation. 5 May the Five Tribes be pleased with mine oblation, and tkie Cow's Sons and all who merit worship. From earthly trouble may the earth protect «s, and lur's mid realm from woe that comes from heaven. 6 Spinning the thread, follow the region's splendid light : goaid ^ thou the pathways well which wisdom hath prepared. Weave ye the knotless labour of the bards who sing : be Mann thott, and bring the Hefkvenly People forth.

7 Lovers ef S^^toa, bind the chariot traces fast : set ye the reins in order and esibellish them. Bring hitherward the car with seats where eight may sit, whereon the Gods have brought the treasure that we love. 8 Here flows Asmauvat! : hold fast each other, keep yourselves y up, and pass, my friends, tVi« river. There let us leave the Powers thiwt brought no profit, and cross the flood to Powers that are auapicious. 9 Tvashtar, most deft of workmen, knew each magic art, bring- ing most blessed bowls that hold the drink of Gods. His axe, wrought of good metal, he is sharpening iu)w, wherewith the radiant Brahmauaspati will cut. 8 Tongue of worship : Agni, by whose fiery tongues the Gods drink libationa. 4 Agni speaks. Asura foemen : the Asuras in the later hymns of the Veda are evil spirits in perpetual hostility with the Gods, not to be confounded with the great celestial Asuras, the chiefs of the Gods, nor with the R&kshaaaa, demons or ogres, who disturb the sacrifices of men. 5 The Five THbes : according to some, says Tftska, * the Gandharvas, goda, Fathers, Asuras, and K&kshasas/ See Muir, 0. S. Texts, I. 177. But the five Aryan tribes may be intended. The Cow's Sons: the Maruts, children of Prisni. Von Roth explains g^'dtdh as * born in the starry heaven.' See VIL 35.14.

6 The Gods speak. The region* s splendid light : the Sun. Weave ye : flames of Agni. Assist the singer in his holy task and let there be no difficultia in his way. 7 This stanza appears to begin a new hymn, made up of fragments. According to Siyana it is spoken by the Gods to one another. 8 Asmanvatt: or, the stony stream. See The Hymns of the Atharva-veda, XII. 2*. 26. 9 Will cut : perhaps, will cut and destroy demons ; but the meaning if uncertaiu. 1€ Now, O ye Sapient Ones, make ye the axes sharp wherewith ye fashion bowls to hold the Amrita. Knowing the secret places make ye ready that whereby the Gods have gotten immortality. 11 Ye with a secret tongue and dark intention laid the maiden deep within, the calf within the mouth. They evermore are near us with their gracious help : successful is the song that strives for victory.

I SING thy fame that, Maghavan, through thy greatness the heavens and earth invoked thee in their terror, Thou, aiding Gods, didst quell the power of D4sas, what time thou holpest many a race, 0 Indra. 2 When thou wast roaming, waxen strong in body, telling thy might, Indra, among the people. All that men called thy battles was illusion : no foe hast thou to-day, nor erst hast found one. 3 Who are the Bishis, then, who comprehended before our time the bounds of all thy greatness ? For from thy body thou hast generated at the same time the Mother and the Father. 4 Thou, Mighty Steer, hast four supremest natures, Asura natures that may ne'er be injured. All these, O Maghavan, thou surely knowest, wherewith thou hast performed thy great achievements. 5 Thou hast all treasures in thy sole possession, treasures made manifest and treasures hidden. \Q 0 ye Sapient Ones : ye Ilibhus. That : perhaps Amrita or celestial Soma juice. Cf. I. 20. 6; 110. 3. 11 The first line is obscure. '(The Maruts) placed a female in the enreloping hide (of a dead cow), and a calf in the mouth (of a dead cow).' — Wilson. According to this interpretation the miracle ascribed to them would somewhat resemble that mentioned in I. 110. 8. See Bergaigoe, Za ^/i(^t<m V4diquef II. 27. The first half of the second line is hard to construe. Wilson paraphrases the line : — * daily the generous (fraternity of the Ribhus) offers suitable praises (to the gods), granting victory over our foes.* Prof. Geldner takes Icdra, against the Pada text, as a locative, and renders the last half-line to the following effect : — * *May he (the sacrificer), when he wishes to win, gain the victory in the race.*

3 The question is rhetorical. The great Rishis of the olden time could not comprehend thy greatness, much less can we comprehend it. The Mother and the Father : Earth and Heaven, parents of all. See M. Miiller, India, What can it Teach ust, p. 161. 4 Asura: diviue, with a vague sense of Bupreme g;ra,Vid«\XT . Defer not thou, 0 Maghavan, my longing : thou art Director, Indra, thou art Giver. 6 To him who set the light in things of splendour, and with all sweetness blent essential sweetness, To Indi*a hath this welcome hymn that strengthens been uttered by the votary Brihadnktha.

Far is that secret name by which, in tenor, the worlds invoked thee and thou gavest vigour. The earth and heaven thou settest near each other, and, Ma- ghavan, madest bright thy Brother's Children. 2 Great is that secret name and far-extending, whereby thou madest all that is and shall be. The Five Tribes whom he loveth well have entered the light he loveth that was made aforetime. 3 He filled the heavens and earth and all between them, Gods five times sevenfold in their proper seasons. With fou?-and-thirty lights he looks around him, lights of one colour though their ways are divot's. 4 As first among the lights, 0 Dawn, thou shonest, whereby thou brijughtest forth the Stay of Increase, Great art thou, matchless is thine Asura nature, who, high above, art kin to those beneath thee. 5 The old hath waked the young Moon from his slumber who runs his circling course with many round him. 6 Who set the light : the first essential light. 1 Far is that secret name : thou art not present with us now. In terror : terrified by Vritra. Thy Brother's Children: according to S&yana, Indra's brother is Parjanya, the God of the rain-cloud, and his children are the gathered waters. Varuna and his stars are probably intended. — Ludwig.

3 Gods Jive times sevenfold : * It cannot be doubted that the original Gods were the constellations.'— Ludwig. According to S&ya|ia, the five orders of beings atid the classes of seven ; that is, Gods, men, Fathers and RAkahasas, and the seven troops of Maruts, the seven rays of the Sun, the seven senses, etc. The four-and-thirty llf/hts : are probably the sun, moon, and five plnnets, and the twenty-seven lunar asterisms or mansions of the moon. According to SAyaia, the fourand thirty are eight Vasus, eleven Rudras, twelve Adityas, PrajApati, VashatkAra, and VirAj. 4 77t" Stay of Increiise: that which is the foundation and support of all subsisteucc; according to S:\yana, the Sun. Art kin to those beneath thee: art allied and cotmected with men as provider of their food. The second Hue is difficult, and is diflferently interpreted by others. 5 Sdyaiia explains this stanza differently, making Indra, identified with Time, the subject. I follow Lud wig's interpretation (Commentary, II. p. 203) which seems to be nearer to the sense of the words, and is simpler and more rational. WUk many round hiin : aUra o£ the asterisms through which he passes. Behold the Gods' high wisdom in its greatness : he who died yesterday to-day is living.

6 Strong is the Red Bird in his strength, great Hero, who from of old hath had no nest to dwell in. That which he knows is truth and never idle : he wins and gives the wealth desired of many. 7 Through these the Thunderer gained strong manly vigour, through whom he waxed in power to smite down Vritra, — Who through the might of Indra's operation came forth as Gois in course of Law and Order. 8 All-strong, performing works with his companion, All-marking, rapid Victor, Curse-averter, The Hero, waxing, after draughts of Soma, blew far from heaven the Dasyus with his weapon.

Here is one light for thee, another yonder : enter the third and be therewith united. Uniting with a body be thou welcome, dear to the Gods in their 2 Bearing thy body, V&jin, may thy body afford us blessing and thyself protection. Unswerving, stablish as it were in heaven thine own light as the mighty Gods* supporter. 3 Strong Steed art thou : go to the yearning Maidens with vigour, happily go to heaven and praises : 6 The Red Bird : the Sun, with whom ludra is identified. 7 Through thete: probably the stars are intended. '(Accompanied) by these Maruts.' — Wilson. 8 His companion : the thunderbolt. * The mystical union of the Fathers with the rays of light is the fundamental idea underlying the abstruse allusions ' of this funeral bymp. ' The poet bids the deceased man unite himself with the beams of the heavenly light ; he takes occasion to celebrate the power and greatness of the Fathers, to whom the spirit of the departed is journeying ; and ends with a statement of the success of the journey for which he has prayed.' See Wallis, Cosmology of the Rigveda, pp. 72, 73. 1 One light : the earthly fire of the funeral pile. Another : in the firmament. The third : the light in the highest region above the firmament. A body : a new body after cremation. Their sublimest birth-place : the Sun.

2 Vdjm : apparently the name of the deceased, the son of Brihaduktha the Ilishi of the hymn. The word means originally ' strong, strong steed* as in stanza 3. 8 The yearning Maidens : perhaps the Dawns ; hut the meaning of suventh is uncertain. To heaven and praises : * to the (land of) ^ma^^ ^u^ !<:» ^Xil^ Bky/— Wallis. 4«0 THE HYMNS OF [BOOK t Fly happily to the Gods with easy passage, according to the first aud faithful statutes. 4 Part of their grandeur have the Fathers also gained: the Gods have seated mental power in them as Gods. They have emhraced within themselves all energies, which, issuing forth, again into their bodies pass. 5 They strode through all the region with victorious might, es- tablishing the old immeasurable laws. They compassed in their bodies all existing things, and streamed forth ofifspriog in many successive forms. 6 In two ways have the sons established in his place the Asum who finds the light ; by the third act. As fathers, they have set their heritage on earth, their offspring, as a thread continuously spun out. 7 As in a ship through billows, so through regions of air, with

blessings, through all toils and troubles Hath Brihaduktha brought his seed wiUi glory, and placed it here and in the realms beyond us.

Let us not, Indra, leave the path, the Soma-preBser*s sacrifice : Let no malignity dwell with us. 2 May we obtain, completely wrought, the thread spun out to reach the Gods, That perfecteth the sacrifice. 4 Of their grandeur : of the greatness of the Gods. 5 Establishing the old imineasurahle laws : or, in accordance with the more generally received interpretation of dh^mdni here, * measuring ancient stations never measured out.' 6 In two ways : in heaven and on earth. The sons : explained by S&yami as the Angirases, sons of Aditya. The Fathers in general appear to be intended. The Asura : Agni. The third a>ct : or third sacred duty, that of continuing their family ; religious study and sacrifice being the first and second. — Sftyana. 7 Placed it here and in the realm beyond us : established his ofifbpring ia heavenly regions as well as here upon earth. Mr Wallis, from whose translation I have borrowed, remarks : — * The interpretation of one or two expressions is uncertain ; the general sense is clear. The rays of light are here the bodies of the fathers, which emanate from the sun, assume the forms of all things on the earth and of the later sacrificers, the descendants of the fathers, and again return to their birUiplace in the sky from which they had extended themselves.* — Cosmology tj the Rigveda, pp. 74, 76.

For Prof. MaxMUller's translation of Hymns 57 — 60, with the legend feunded upon them, and ample elucidebtVve m.%\>\AT, %^% 3q>3lt\>a.I B. A. S.^ VoL IL Pert //., 1866, pp. 426—466. 3 We call the spirit hither with the Soma of our parted sires, Yea, with the Fathers' holj hymns. 4 Tliy spirit come to thee again for wisdom, energy, and life, Ttiat thou mayst long behold tKe sun ! 5 0 Fathers, may the Heavenly Folk give us our spirit once again, That we may be with those who live. 6 O SoQia, with the spirit still within us, blest with progeny. May we be busied in thy law.

Thy spirit, that went far away to Yama, to Vivas van's Son, We cause to come to thee again that thou mayst live and sojourn here. 2 Thy spirit, that went far away, that passed away to earth and heaven. We cause to come to thee again that thou mayst live and sojourn here. 3 Thy spirit, that went far away, away to the four-cornered earth. We cause to come to thee again that thou mayst live and sojourn here. 4 Thy spirit, that went far away to the four quarters of the world, We cause to come to thee again that thou mayst live and sojourn here. 5 Thy spirit, that went far away, away unto the billowy sea. We cause to come to thee again that thou mayst live and sojourn here. 6 Thy spirit, that went far away to beams of light that flash and flow. We cause to come to thee again that thou mayst live and sojourn here. 7 Thy spirit, that went far away, went to the waters and the plants. We cause to come to thee again that thou mayst live and sojourn here. 8 Thy spirit, that went far away, that visited the Sun and Dawn, We cause to come to thee again that thou mayst live and sojourn here.

3 The spirit : of the deceased whose obsequies are performed. Of our sires : idrdsahsina : explained as meaning, suited to man ; that is to deified men, he Fathers or Spirits of the Blest. The hymn is an address to recall the fleeting spirit of a man at the point of leath. 7 Waters .plants: of. X, 16. 3. 9 Thy spirit, that went far away, away to lofty mountain heights, We cause to corae to thee again that thou mayst live and sojourn here. 10 Thy spirit, that went far away into this All that lives and moves, We cause to come to thee again that thou mayst live and sojourn here. 1 1 Thy Rpirit, that went far away to distant realms beyond our ken, We cause to come to thee again that thou mayst live and sojourn here. 12 Thy spirit, that went far away to all that is and is to be. We cause to come to thee again that thou mayst live and I'lX. Nirriti and Otieni His life hath been renewed and carried forward as two men, car-borne, by the skilful driver. One falls, then seeks the goal with quickened vigour. Let

Nirriti depart to distant places. 2 Here is the psalm for wealth, and food, in plenty : let us do many deeds to bring us glory.. All these our doings shall delight the singer. Let Nirriti depart to distant places. 3 May we o'ercome our foes with acts of valour, as heaven is over earth, hills over lowlands. All these our deeds the singer hath considered. Let Nirriti depart to distant places. 4 Give us not up as prey to death, 0 Soma : still let us look upon the Sun arising. Let our old age with passing days be kindly. Let Nirtiti depart to distant places. 5 0 Asuntti, keep the soul within us, and make the days we have to live yet longer. Grant that we still may look upon the sunlight : strengthen thy body with the oil we bring thee. 1 Hi8 life : the life of Subandhu one of the Rishis of the hymn. According to SAyana the first line is a prayer :— * May the life of Subandhu be augmented so as to be more lasting and newer. * — Wilson. Subandhu is sol mentioned in the text. Two men : the warrior and the charioteer. OntfaBM: SAyana explains differently : — * he who falls (from life) increases (his) desire to live.' — Wilson. Nirriti : the Goddess of death and destruction.

5 Asuntti: apparently the personification of a deity presiding over fanenlii It may he a name for Yama, or \t in«^ wi^wv * v;vx\d^ to life,' or ' way to lilii* See Muir, 0 S, Textt, Y. 297 , aud Bftt^w^xi*, La. Re\^\w Yi^.\^^^*^V<4^, ' 6 Give us our sight again, O Asuniti, give us again our breath and our enjoyment. Long may we look upon the Sun uprising ; 0 Anumati, favour thou and bless us. 7 May Earth restore to us our vital spirit, may Heaven the Goddess and mid-air restore it. May Soma give us once again our body, and Pushan show the Path of peace and comfort. 8 May both Worlds bless Subandhu, young Mothers of ever- lasting Law. May Heaven and Earth uproot and sweep iniquity and shame away : nor sin nor sorrow trouble thee. 9 Health-giving medicines descend sent dowu from heaven in twos and threes, Or wandering singly on the earth. May Heaven and Eai-th uproot and sweep iniquity and shame away : nor bin nor sorrow trouble thee. 10 Drive forward thou the wagon-ox, O Indra, which brought Usluaralni's wagon hither. May Heaven and Earth uproot and sweep iniquity and shame

away : nor sin nor sorrow trouble thee.

Bringing our homage we have come to one magnificent in look. Glorified of the mighty Gods ; 2 To Asamslti, spring of gifts, lord of the brave, a radiant car. The conqueror of Bhajeratha ; 6 AnumcUi : a personification of the favour with which the Gods regard the sacrifices and prayers of the pious. 'Gracious (goddess).' — Wilson. 8 Iniquity and shame : rdpaSj according to Williams's Dictionary means, defect, fault, sin ; hurt, injury. In bis Commentary on I. 69. 4, S4yana paraphrases rdpdnsi, the plural of the word, by hddhakdni rdkshasddtnif disturbing R&ksbasas, etc. 9 In ttoos and threes : according to SAyana, in the persons of the two Asvins and of the three Goddesses I1&, Sarasvati, an^ Bbftratt 10 Ustnardni must mean the wife of Uslnara, chief of the Ustuaras who are mentioned in later times as living in Madhyadesa or the Midland country. The meaning of the line is not obvious. Stanzas 8, 9, 10, which Prof. Grassmann places in his Appendix, are of a dififerent character from that of the preceding part of the hymn, and seem to be a separate song or fragment of a song. 2 Asamdti: according to S&yana, the name of a King. But the word is more probably an adjective, as in stanza 5, qualifying rdtAam, car, and signifying \meq nailed. Bhajeratha : it is uncertain whether this is the na.\si<& ^1 «^ prince or of a country.

3 Who, when the spear hath armed his hand, or even weaponless overthrows Men strong as bufifaloes in fight ; 4 Him in whose service flourishes Ikshvaku, rioh and dazzling- bright As the Five Tribes that are in heaven. 5 ludra, support the princely power of Rathaproshthas matched by none, Even as the Sun for all to see. 6 Thou for Agastya's sister's sons yokest thy pair of ruddy Thou troddest niggards under foot, all those, O King, who brought no gifts. 7 This is the mother, this the sire, this one hath oome to be What brings thee forth is even this. Now come, Subandha, get thee forth. 8 As with the leather thong they bind the chariot yoke to hold So have I held thy spirit fast, held it for life and not for death, held it for thy security. 9 Even as this earth, the mighty earth, holds fast the monarchs of the wood, So have I held thy spirit fast, held it for life and not for deatbi held it for thy security. 3 Who : Asamati, according to S&yana. 4 IkshvAha : a prince or a people ; the name does not occur again in tke Rigveda. The Five Tribes : the deities regarded as forming five tribes correspoiMt ing to the five tribes on earth, in the same manner as the seven rivers of tin land of the Aryans have their counterparts in heaven. See Muir, O. 8. Tex^ I. p. 177. Sftyana explains diflferently : — *(so that) the five oriders of nMB (are as happy) as if they were in heaven.' — Wilson.

5 Rathaproshthas : the family of the prince, Asam&ti or another, whoeepraiMi the poet celebrates. 6 Agastya's sister's sons : Bandhu and his brothers, the Rishis of the hymn. Stanzas 1 — 6 have no apparent connexion with the six stanzas that follow. 7 This: Agni, according to Sdyana. The speaker probably means hitt* Belf. — Ludwig. Subandhu seems to have been in a trance and appar«itly dead. ' It is supposed that the brothers of Subandhu have addressed thiir supplications to Agni, to restore him to life, and that he has come aooori* ingly, being, as it were, his parent and begetter. Another interpretaiioi explains the terms literally as, Subandhu, your father, mother, and — have come to mourn your decease.' — Wilson, 8 So have I held : * so haa A.gn\ ^Xauced; wiGox^vci^ to SAyana. iV ei.] THE RiaVSDI, 495 10 Subaudha's spirit I have brought from Yama, from VivaB- y&a's Son, Brought it for life and not for death, yea, brought it for security. 11 The wind blows downward from on high, downward the Sun- God seuds his heat, Downward the milch-oow pours her milk : so downward go thy pain and grie£ ^12 Felicitous is this mine hand, yet more felicitous is this.

This hand coutaius all healing balms, and this makes whole with gentle touch.

Thb welcome speaker in the storm of battle uttered with might this prayer to win the Asvins, When the most liberal God, for Paktha, rescued his parents, and assailed the seven Hotars. 2 Chyav&na, purposing deceptive presents, with all ingredients, made the altar ready. Most sweet-voiced TdrvayHna poured oblations like floods of widely fertilizing water. 11 Thy pain and grief: * thy ein.* — Sftyana. 12 Morefdicitou8 is this : my other hand, probably the right. With gentle touch : with light friction, laying-on of hands, or hypnotizing passes. This Hymn, as Ludwig observes, belongs to the most difficult, one might almost say most hopeless, portions of the Rigveda. It is made up of several parts which are in nu intelligible connexion with one another. ' 1 According to the view taken by Pischel who has most carefully studied and elaborately discussed the first three stanzas {Vediache Studien, I. pp. 71 — 77), they contain in brief the ancient story of Tdrvayina, the young King of the.Pakthas, and Cbyav4na. Chyav&na, a favourite of the Asvins who had restored him to youth (I. 116. 10, and 117. 13), intended' to sacrifice to them, hoping with their aid to conquer Tfirvayft la and his parents. But ludra stays the sacrifice, drives the priests away, and enables Tdrvayftna who bad poured rich libations to him to gain the victory over his opponent.

The toeleome speaker : Tiirvayjlna, whose words were welcome to the Gods. J^o win the Afvins : ra'&dram: not ' addressed to Rudra,' but to the Asvina who are called ra^Adrau in stanza 15, and, elsewhere, rudrd and rudrdvartanU The most liberal God: Indra. Paktha: King of the Pakthas (see Vll. 18. 7), that is, apparently, T<irvay4na, who has been mentioned in I. 53. 10, and VI. lis. 13, as especially aided by Indra. Seven Hotars : the usual number of Hotar priests employed at important sacrifices. 2 Deceptive presents : his intended sacrifice was displeasing to Indra, whom, possibly, Chyavftna falsely pretended that he was about to worship. With all ingredients : required for the preparation of the Som^ \\\v^«. Pouvtd. oblations ' to Jndra. 4fl6 THE HYMNS OP {BOOS X 3 To his oblations, swift as thought, ye hurried, and welcomed eagerly the prayers he offered. With arrows in his hand the Very Mighty forced from him all obedience of a servant. 4 I call on you the Sons of Dyaus, the Asvins, that a dark cow to my red kine be added. Enjoy my sacrifice, come to my viands, contented, not deceiving expectation. 10 Uttering praise to suit the rite Navagvas came speedily to

win the damsel's friendship. They who approached the twice-strong stable's keeper, meedless, would milk the rocks that naught had shaken. 1 1 Swift was new friendship with the maid : they quickly accept- ed it as genuine seed and bounty. Milk which the cow Sabardughal had yielded was the bright heritage which to thee they oflfered. 12 When afterwards they woke and missed the cattle, the speaker thus in joyful mood addressed them : Matchless are singers through the Vasu's nature ; he bringeth them all food and all possessions. 13 His followers then who dwelt in sundry places came and desired to slay the son of Nrishad. Resistless foe, he found the hidden treasure of Sushna multiplied in numerous offspring. 3 To his oblations : to the oflFerings of Chyav&na. Ye : Asvins. The Very Mighty: Indra, who threatened Chyav&na, and made him his obedient servant. 4 The Uishi now prays to the Asvins on his own account, and aftks for a dark-coloured cow as a reward. SAyapa, whom Professors Ludwig and Grassmnnn follow, explains the second half of the fi«*st line more poetically :— * When the dark night retires before the purple oxen (of the chariot of the dawn).' — Wilson. * When the black sits among the red cows ; that is, while it is still dark, but the grey of morning is beginning to appear.' — Ludwig.

5 I pass over stanzas 5 — 9, which contain an ancient legend, probably the germ of the later story of Brahmft or Pr.i jftpati and his daughter, conceming two deities or powers of nature, male and female. See Appendix. 10 Navayvas : ' the Angirasas.' — Wilson. The damneVs: Sftyana says that Prisni may be meant. Perhaps Saramft is intended. The twice-strong stahU^t keeper : the Pani or Panis who kept the stolen cows or vanished rays of light concealed. Meedless : as the Panis refused to give up the cows. Would nUk the rocks : would force from the rocky prison the meed or honorarium which they deserved in the shape of the cows. 11 Sabardughd: * nectar-yielding ; ' the general name of cows milked tt sacrifices. Which to thee they offered : which the Angirases offered to Indn. 12 The V(f8U is Indra. 13 The son of Nrishad: ISfitTshada, w^wvuW^ tw \^^\iXwv^\fi^R of Kanya, bot Maid to be in this place the name oi ai cwXami OL^mviTi. B,«V»\.\«%% ^^j^ : Xjs^^s^ SYiiN6t] TME RtQVEDA. 467 14 Thou, called Effulgence, in whose threefold dwelling, as in the light of heaven, the Gods are sitting, Thou who art called Agui or J&tavedas, Priest, hear us, guileless Priest of holy worship.

15 And, Indra, bring, that I may laud and serve them, those Two resplendent glorious N^satyas, Blithe, bounteous, man-like, to the sacrificer, honoured among our men with offered viands. 16 This King is praised and honoured as Ordainer: himself the bridge, the Sage speeds o*er the waters. He hath stirred up Kakshiv&n, stirred up Agui, as the steed's swift wheel drives the felly onward. 17 Vaitarana, doubly kinsman, sacrificer, shall milk the cow who ne'er hath calved, Sabardhu, When I encompass Varuna and Mitra with lauds, and Arja man in safest shelter. 18 Their kin, the Pnnce in heaven, thy nearest kinsman, turning his thought to thee thus speaks in kindness : This is our highest bond : I am his offspring. How many others came ere I succeeded ? 19 Here is my kinship, here the place I dwell in : these are my Gods ; I in full strength am present. Twice-born am I, the first-bom Son of Order : the Cow milked this when first she had her being. '14 Here begins another part of the hymn. Agni is addressed. Effvlgence : identified with the Sun. Threefold dwelling : earth, firmament, and heaven. 15 Man-like : as men reward one who institutes a sacrifice for their benefit.

16 This King: Sfirya, the Sun-God, 'This royal Soma.'— Wilson, ffimsdf t?ie bridge : the long beams of light form the bridge by which SArya passes over the waters of the firmament or sea of air. Kakshtvdn : the celebrated Rishi. See Vol. I., Index. 17 Vaitarana: * (Agni), the conveyer (of all).* — Wilson. Agni is so called, probably, as sacrificer for a prince Vitar&na. Doubly kintman : closely allied to heaven and earth. Sabardhu : the Cow whose milk is used in sacrifice ; also called Sabardughft, as in stanza 11. According to Ludwig, the New Tear which has not yet distributed its treasures is meant. 18 Their hin : akin to Mitra, Varuna, and Aryaman. The PHnee : sUrl : Siirya, the Sun-God. T%y nearest kinsman : Siirya. I adopt Ludwig's interpretation of nXbhdnidishihah, which appears unintelligible as the name of the son of Manu who was deprived of his inheritance by his father according to the Yajur-vedttf and by his brothers according to the Aitareya-Brdhmana. But see Weber, Episehes im V. EUual, pp. 40f . This : Dyaus. ffow many others : many Savitars (suns that introduce the new year) have been before me. — Ludwig.

19 These are my Oods: 'these are my resplendent (rayaV' — ^^^V%«ti. "^x^- bftbly the priests are intended. — Ludwig. The Goto: K<1\^\. M\]Ck«,d. WVax milked forth this univene, * — Wilson. Agm IB the &^e«^L«t oi ^Xs^ fNAsoi^. 46a THE HYMNS OF {BOOK X 20 So mid these tribes he rests, the friendlj envoy, borne on two paths, refulgent, Lord of fuel. When, like a line, the Babe springs up erectly, his Mother . straight hath borne him strong to bless us* 21 Then went the milch-kiue forth to please the damsel, and for the good of every man that liveth. Hear us, 0 wealthy Lord; bej^in our worship. Thou hast grown mighty through Asvaghna's virtues. 22 And take thou notice of us also, Indra, for ample riches, King whose arm wields thunder 1 Protect our wealthy nobles, guard our princes unmenaced near thee, Lord of Tawny Coursers. 23 When he goes forth,- ye Pair of Kings, for booty, speeding to war and praise to please the singer, — I was the dearest sage of those about him, — let him lead these away and bring them safely. 24 Now for this noble man's support and comfort, singing with

easy voice we thus implore thee : Impetuous be his son and fleet his courser : and may I be his priest to wiu him glory. 25 If, for our strength, the priest with adoration to win your friend- ship made the laud accepted. That laud shall be a branching road to virtue for every one to whom the songs are suited. 26 Glorified thus, with holy hymns and homage : — Of noble race, with Waters, God-attended — May he enrich us for our prayers and praises ; now can the cow be milked ; the path is open. 20 He : Agni. Tiao paths : from earth to heaven and from heaven to earth, 21 The reference in the first line is, apparently, to the imprisoned cows and Saram& (uee stanza 10); but all explanations of the allusions in this hymn are more or less c«»njectural. Ludwig thinks that the reference may be to the actual milking of the sacrificial cows at the ceremony which this hymn accompanied, Wilrton translates : — ' The words of a desirable praise, of^a certain tranquil person (N^bhAnedishtlia). attain the prototype (Indra)' Afvagkna: probably the patronymic of Vitarana. — Ludwig. See note on Yaitarana ia atann 17.

23 He: Asvaghna Vitarana. Ye Pair of Kvngs : Mitra and Varuna. 26 QloryfUd thui : that is, May Varuna gloi ified with song beginning, * Of noble race, etc.,' enrich us. Noiv can the cow be milked : it is now tinie for the morning Agnihotram. — Ludwig. Prof. Oraaam&nn has baniahed this a\moaV.\\TjixiV.€\\\^^\^ Vjxxisi t.o his Appendix. HTMN et] THE RIOVEDA, 469 27 Be to us, then, ye Gods who merit worship, be ye of one accord our strong protection, Who went on various ways and brought us vigour, ye who are undeceivable explorers.

Yb who, adorned with guerdon through the sacrifice, have won you Indra's friendship and eternal life, Even to you be hapfiincHS, Angirases. Welcome the son of Manu, ye who are mo»t wise. 2 The Fathers, who drave forth the wealth in cattle, have in the year's course cleft Vala by Eternal Law : A lengthened life be yours, 0 ye Angirases. Welcome the son of Manu, ye who are most wise. 3 Ye raised the Sivi to heaven by everlasting Law, and spread broad earth, the Mother, out on every side. Fair wealth of progeny be yours, Angirases. Welcome the son of Manu, ye who are most wise. 4 This kinsman in your dwelling-place speaks pleasant words : give ear to this, ye Rishis, children of the Gods. High Brahman dignity be yours, Angirases. Welcome the son of Manu, ye who are most wise. 5 Distinguished by their varied form, these Kishis have been deeply moved. These are the sons of Angiras : from Agni have they sprung to life. 6 Distinguished by their varied form, they sprang from Agni, from the sky. Navagva and Dasagva, noblest Angiras, he giveth bounty with the Gods. 7 With Indra for associate the priests have cleared the stable

full of steeds and kioe. Giving to me a thousand with their eight-marked ears, they gained renown among the Gods. 1 The ton of Manu: N&hh^nedishtha M&nava. See X. 61. 18 note. 2 The Fathers : the Angiraees. Vala : the demon who stole the cows of the Gods. 3 By everlasting Law: * by means of your sacrifice.* — "Wilson. 4 7%t« kinsman : or, this N&bh&, that is, N&bh&uedislitha. 5 Distinguished by their varied form : or, Virflpas. See III. 63. 7. 6 From the sky: or, from Dyaus. Noblest Angiras: Agni himself, according to SAyana. He is also called Navagva and Dasagva as these priestly names or titles belong to or are closely connected with the Angir«£e&. 7 With their eiffht-marlced ears : having marks brttnd^ oti \>a^vc ftww^ % ^x "^xMpa, with Blit ears. Cf. Hymns of the il«Aan-a-reda,yi. \4\.*I. 470 TffE HYMNS OP [BOOK X 8 May this man'd sons be multiplied ; like springing corn may Manu grow, Who gives at once in bounteous gift a thousand kiue, a hundred steeds. 9 No one attains to himi as though a min would grasp the heights of heaven. Sivarnya's saci'ifioial meed hath broadened like an ample flood.

10 Yadu and Turva, too, have given two Dasas, well-disposed, to serve. Together with great store of kine. 1 1 Blest be the hamlet's chief, most liberal Manu, and may his bounty rival that of SArya. May the Gods let Sslvarni's life be lengthened, with whom, unwearied, we have lived and prospered.

May they who would assume kinship from far away, Vivasv&n*s generations, dearly loved of men, Even the Gods who sit upon the sacred grass of Nahusha's son Yay^ti, bless and comfort us. 2 For worthy of obeisance, Gods, are all your names, worthy of adoration and of sacrifice. Ye who were born from waters, and from Aditi, and from the earth, do ye here listen to my call. 3 I will rejoice in these Adityas for my weal, for whom the Mo- ther pours forth water rich in balm. And Dyaus the Infinite, firm as a rock, sweet milk, — Gods active, strong through lauds, whose might the Bull upholds. 8 Manu : here apparently the name of S&varni the prince whose munificence is the subject of stanzas 8 — 11. A thoiMaiid kinCt a hundred steeds : ' kine' is conjecburally supplied. * A thousand and a hundred horses.' — Wilson. ' A thousand times a hundred horses.' — Ludwig. 9 Sdvarnya here means S&varni. 10 Turva: equivalent to Turvasa ; a prince of the clan called after the eponymus Turva. Ddsas : enslaved natives. 1 Kinship ; relationship with us, and the duties of protection and aid which relationship implies. Cf. I. 109. 7, note. VivasvdiCs generations : S&yana supplies a verb, and explains differently : — '(support) the generations of (MaDU the son of) Vivasvat.' — Wilson. Yaydti: see I. 31. 17, and 108. 8, note.

2 From vHiters : the aerial waters, or intermediate region of air. Aditi : von Roth understands Aditi here to mean * infinity,' the boundlessness of heaven as opposed to the limitation of earth. See Muir, 0. ^S^. Texts, V. 89. JS4jrapa*a ezpianation is similar. 3 Tke Mother: Earth. Dyaus: Hea-yeTi. T}\a BxOX: Ni;^^ ^mu. S&yana explains vrMMardn as * bringera oi xaiu: 4 Looking on men, ne'er slumbering, they by their deserts at- tained as Gods to lofty immortality. Borne ou refulgent cars, sinless, with serpents' powers, they robe them, for our welfare, in the height of heaven. 5 Great Kiugs who bless us, who have come to saciifice, who, ne'er assailed, have set their mansiou iu the sky, — These I invite with adoration and with hymus, mighty Adityas, Aditi, for happiness. 6 Who ofiTereth to you the laud that ye accept, 0 ye All-Gods of Manu, many ajs ye are ? Who, Mighty Ones, will prepare for you the sacrifice to bear us over trouble to felicity % 7 Ye to whom Manu, by seven priests, with kindled fire, offered the first oblation with his heart and soul. Vouchsafe us, ye Adityas, shelter free from fear, and make us good and easy paths to happiness.

8 Wise Deities, who have dominion o^er the world, ye thinkers over all that moves not and that moves, Save us from uncommitted and committed sin, preserve us from all sin to-day for happiness. 9 In battles we invoke Indra still swift to hear, and all the holy Host of Heaven who banish grief, Agni, Mitra, and Varuna that we may gain, Dyaus, Bhaga, Maruts, Prithivi for happiness : 10 Mightily-saving Earth, incomparable Heaven, the good guide Aditi who gives secure defence. The well-oared heavenly Ship that lets no waters in, free from defect, will we ascend for happiness. 1 1 Bless us, all Holy Ones, that we may have your help, guard and protect us from malignant injury. With fruitful invocation may we call on you, Gods, who give ear to us for grace, for happiness. 1 2 Keep all disease afar and sordid sacrifice, keep off the wicked man's malicious enmity. Keep far away from us all hatred, 0 ye Gods, and give us ample shelter for our happiness. 13 Untouched by any evil, every mortal thrives, and, following the Law, spreads in his progeny. Whom ye with your good guidance, 0 Adityas, lead safely through all his pain and grief to happiness.

4 With serpents* powers : ' of unsurpassable wisdom.' — Wilson. 10 The heavenly Ship : according to S^yana, a met«^Vion&8\ «vgx«e«^c)rQL\»^ 14 That which ye guard and grace in battle, O ye Gods, ye Ma- ruts, where the prize is wealth, where heroes win. That conquering Car, 0 Indra, that sets forth at dawn, that never breaks, may we asceud for happiDess. 15 Vouchsafe us blessing in our paths and desert tracts, blestiiiig in waters and in battle for the light ; Blessing upon the wombs that brin? male children forth, and blessing, 0 je Maruts, for the gain of wealth. 16 The noblest Syasti with abundant riches, who comes to what is good by distant pathway, — May she at home and far away preserve us, and dwell with us under the Gods* protection. 17 Thus hath the thoughtful sage, the son of Plati, praised you, 0 Aditi and all Adityas. Men are made rioh by those who are Immortal : the Heavenly Folk have been extolled by Gaya,

What God, of those who hear, is he whose well-praised name we may record in this our sacrifice ; and how f Who will be gracious? who of many give us bliss 1 Who out of all the Host will come to lend us aid ? 2 The will and thoughts within my breast exert their power : they yearn with love, and fly to all the regions round. None other Comforter is found save only these : mj longings and ray hopes are fixt upon the Gods. 3 To Narisansa and to Pfishan I sing forth, to unconcealable Agni kindled by the Gods ; To Sun and Moon, two Moons, to Yama in the heavensi to Trita, V&ta, Dawn, Night, and the Asvins Twain. 4 How is the Sage extolled whom the loud singers praise t What voice, what hymn is used to laud Brihaspati ? May Aja-Ekaplld with Kikvans swift to hear, and Ahi of the Deep listen unto our call. 14 For happiness: svastdye, for happiness or welfare, reeurs at the end ni nil the Btarjza» from 3 to 14 inclusive. 16 Svaai : Patby& Svasti, according to the Index; the Goddess of prosperity an«i happiness. 17 2'he son of Plati: Gaya, the Rishi of the hymn.

3 Unconcealable Agni : or, to the unconcealable (Savitar) and Agni Ti0» iioons : Mew Moon and Full Moon. 4 JJa-Ekapdd: see YI. 50. 14. Rikvans' singers; minor deitie* who attend and sing the praises of some aupenox Qtodi. Ala. of iK* D«ep ; the great Dii^gon of the depths of the aerial oceau \ K\ivW^>kq:^%i« ^^^^^\,\,^\u^88u STMN 64.] THE JtlO VEDA. 473 5 Aditi, to the birth of Daksha and the vow thou suramonest the Kings Mitra and Yaru^ia. With course unchecked, with many chariots Arjaman comes with the seven priests to tribes of varied sort. 6 May all those vigorous Coursers listen to our cry, hearers of invocation, speeding ou»their way ; Winners of thousands where- the priestly meed is won, who gather of themselves great wealth iu every race. 7 Bring ye Purandhi, bring V&yu who yokes his steeds, for friendship bring ye P^shan with your songs of praise : They with one mind, one thought attend the sacrifice, urged by the favouring aid of Savitar the God. 8 The thrice-seven wandering Rivers, yea, the mighty floods^ the forest trees, the mountains, Agui to our aid, Eris^nu, Tishya, archers to our gathering-place, and Rudra strong amid the Rudras, we invoke.

9 Let the great Streams come hither with their mighty help, Sindhu, Sarasvati, and Sarayu with waves. Ye Goddess Floods, ye Mothers, animating all, promise us water rich in fatness and in balm. 10 And let Brihaddivsl, the Mother, hear our call, and Tvashtar, Father, with the Goddesses and Dames. Ribhukshan, Vllja, Bhaga, and Ratbaspati, and the sweet speech of him who labours guard us well ! 1 1 Pleasant to look on as a dwelling rich in food is the blest favour of the Maruts, Rudra's Sons. May we be famed among the folk for wealth in kine, and ever come to you, ye Gods, with sacred food. 5 Dakxha : meaning here the Sun, according to S&jana. Ludwig thinks that the sacrificer, regarded as Daksha or Praj&pati, and said to be bom again through completion of his vow, is intended. In the second line also AryavMn is considered by Siyana to be the Sun : — ' Aryaman, whose course is not hurried, the giver of delight to many, having seven ministering (rays) proceeds in hiH multiform births.' — Wilson. 6 Counei'S : the horses which bring the Gods to men's sacrifices. 7 Purandhi: Plenty personified as a deity. Or pHrandhim may be an adjective * the spirited, or liberal, Piishan.'

8 Thrice-seven : the seven rivers of the land of the Aryans having their counterparts in heaven and in the firmament. Kritdnu : the archer who guards the heavenly Soma. Tishya : an asterism regarded as being in the form of an arrow, and so here identified with KrisAnu. 10 Brihaddivd: a Goddess associated with 114, Sarasvati, and otbiw^, Damea : the consorts of the Gods. Rathaspati : tV\e QwA yiVo v;ct&«A*% or^wt chsriot« of wax. Speech : or prayer. Who labours : «iV> \\iA «dAvv&^«» in TBE H7MNS OP [BOOKt 12 The thought which ye, 0 Maruts, Indra, and ye Gods have given to me, and ye Mitra and Varupa, — Cause this to grow and swell like a milcb>cow with milk. Will ye not bear away my songs upon your car ? 13 0 Maruts, do ye never, never recollect and call again to mind this our relationship ? Whea next we meet together at the central point, even there shall Aditi confirm our brotherhood. 14 The Mothers, Heaven and Earth, those mighty Goddesses, worthy of sacrifice, come with the race of Gods. These Two with their support uphold both Gods and men, and with the Fathers pour the copious genial stream.

15 This invocation wins all good that we detiire : Brihaspati, highly- praised Aramati, are here. Even where the stone that presses meath rings loudly out, and where the sages make their voices heard with hymns. 16 Thus hath the sage, skilled in loud singers' duties, desiring riches, yearning after treasure, Gaya, the priestly singer, with his praises and hymns contented the Celestial People. 17 Thus hath the thoughtful sage, the son of Plati, praised you, 0 Aditi and all Adityas. Men are made rich by tljose who are Immortal : the Heavenly Folk have been extolled by Cava.

May Agni, Indra, Mitra, Varuna consent, Aryaman, V&yu, Push- an, and Saras vati, Adityas, Maruts, Vishnu, Soma, lofty Sky, Kudra, and Aditi, 2 Indra and Agni, Hero-lords when Vyitra fell, dwelling together, speeding emulously on. And Soma blent with oil, putting his greatness forth, have with their power filled full the mighty firmament. 3 Skilled in the Law I lift the hymn of praise to these, Law- strengtheners, unassailed, and great in majesty. 13 At the central point: the place of sacrifice. 14 With the Fathers : * The fruitfulness of heaven and earth, which give birth to gods and men, is described as produced by the fathers.' See Wallis, Cosmology of the Rigvedaf p. 72. 15 Aramati: the Genius of Bevotion. J7 The concluding stanza oi Hymn ft^ U T^^^.\.^>aKc^« These in their wondrous bounty send the watery sea : may they as kindly Friends send gifts to make us great. 4 They with their might have stayed Heaven, Earth, and Prithi- VI, the Lord of Light, the firmament, the lustrous spheres. Even as fleet-foot steeds who make their masters glad, the princely Gods are praised, most bountiful to man. 5 Bring gifts to Mitra and to Varuna who, Lords of all, in spirit

never fail the worshipper, Whose statute shines on high through everlasting Law, whose places of sure refuge are the heavens and earth. 6 The cow who yielding milk goes her appointed way hither to us as leader of our holy rites. Speaking aloud to Varuna and the worshipper, shall with oblation serve Vivasvlln and the Gods. 7 The Gods whose tongue is Agni dwell in heaven, and sit, aid- ers of Law, reflecting, in the seat of Law. They propped up heaven and then brou<;ht waters with their might, got sacrifice and in a body made it fair. 8 Bom in the oldest time, the Parents dwelling round are shar- ers of one mansion in the home of Law. Bound by their common vow Dyaus, Prithivi stream forth the moisture rich in oil to Varuna the Steer. 9 Parjanya, Vata, mighty, senders of the rain, Indra and Vayu, Varuna, Mitra, Aryaman : We call on Aditi, Adityas, and the Gods, those who are on the earth, in waters, and in heaven. 10 Tvashtar and Vdyu, those who count as Kibhus, both celestial Hotar-priests, and Dawn for happiness. Winners of wealth, we call, and wise Brihaspati, destroyer of our foes, and Soma Indra's Friend.

11 They generated prayer, the cow, the horse, the plants, the forest trees, the earth, the waters, and the hills. 3 The watery 8ea : the clouds and rain. 4 Prithivi : meaning here the region of mid-air. 5 Places of sure refuge : S&yana explains nSdhast differently : — * upon whom the two solicitous worlds remain dependent.' 6 The cow : who is milked at sacrifice. According to S&yana, thunder may be meant, and by ' milk ' strength may be intended. 7 In a body : that is, personified. Of. X. 66. 9, note. 8 The Parents : Heaven and Earth. 10 Celestial Hotar-priests : see L 13. 8. 47« THE HYMNS OP {BOOKt These very bounteous Gods made the Sun mount to Leayen, and spread the righteous laws of Aryas o'er the land. 12 0 Asvins, ye delivered Bhujyu from distress, ye animated Syava, Vadhrimati's son. To Vimada ye bi ought his consort Eamadyii, and gave his lost Vishnapii back to Visvaka. 13 Thunder, the lightning's daughter, AjarEkap&d, heaven's bear- er, Sindhu, and the waters of the sea: Hear all the Gods my words, Sarasvati give ear together with Purandhi and with Holy Thoughts. 14 With Holy Thoughts and with Purandhi may all Gods, know-

ing the Law immortal, Manu's Holy Ones, Boon-givers, favourers, finders of light, and Heaven, with gracious love accept my songs, my prayer, my hymn. 15 Immortal Gods have I, Yasishtha, lauded, Gods set on high above all other beings. May they this day grant us wide space and freedom : ye Gods, preserve us evermore with blessings. I CALL the Gods of lofty glory for our weal, the makers of the light, well-skilled in sacrifice ; Those who have waxen mightily, Masters of all wealth, Immortal, strengthening Law, the Gods whom Indra leads. 2 For the strong band of Maruts will we frame a hymn: the chiefis shall bring forth sacrifice for Indra's troop. Who, sent by Indra and advised by Varuna, have gotten for themselves a share (»f Siirya's light. 3 May Indra with the Yasus keep our dwelling safe, and Aditi with Adityas lend us sure defence. May the God Rudra with the Rudras favour us, and Tvashtar with the Dames further us to success. 4 Aditi, Heaven and Earth, the great eternal Law, Indra, Vishnu, the Maruts, and the lofty Sky. We call upon Adityas, on the Gods, for help, on Yasus, Rudras, Savitar of wondrous deeds.

12 These deeds of the Asvins are told in I. 16 and 17. 13 Aja-Ehapdd : see VI. 60. 14. Holy Thoughts: Devotions personified. 14 Manilas Holy Ones: deities whom Manu worshipped. 15 Vasishtha : that is, a descendant of the great Rishi Yasishtha. 4 The names in the first line are m tYi^ uotdmmAan^ <i^«»^ "wA\rL\\!kR«vvfc «k verb ! 'are invoked/ may be uuderstood. 5 With Holy Thoughts Sarasv^n, firm-lawed Varuna, great V4yu, Pushan, Vishnu, and the Asvins Twain, Lords of all wealth, Immortal, furtherers of prayer, grant us a triply-guarding refuge from distress. 6 Strong be the sacrifice, strong be the Holy Oues^ strong the preparers of oblation, strong the Gods. Mighty be Heaven and Earth, true to eternal Law, strong be Parjanya, strong be they who laud the Strong. 7 To win us strength I glorify the Mighty Twain, Agni and Soma, Mighty Ones whom many laud. May these vouchsafe us shelter with a triple guard, these whom the strong have served in worship of the Goda. 8 Potent, with firm-fixt laws, arranging sacrifice, visiting solemn rites in splendour of the day, Obeying Order, these whose priest is Agni, free from falsehood, poured the waters out when Yritra died.

9 The Holy Ones engendered, for their several laws, the heavens and earth, the waters, and the plants and trees. They filled the firmament with heavenly light for help : the Gods embodied Wish and made it beautiful. 10 May they who bear up heaven, the Ribhus deft of hand, and Vata and Parjanya of the thundering Bull, The waters and the plants, promote the songs we sing : come Bhaga, Rati, and the Vdjins to my call. 1 1 Sindhu, the sea, the region, and the firmament, the thunder, and the ocean, Aja-Ekapkd, The Dragon of the Deep, shall listen to my words, and all the Deities and Princes shall give ear. 12 May we be yours, we men, to entertain the Gods : further our sacrifice and give it full success. Adityas, Rudras, Vasus, givers of good gifts, quicken the holy hymns which we are singing now. 6 Strong : vHshan repeated in the way loved by some of the Vedic poets ; • Bhowerer of benefits,' according to S4yana. Tke Oods : meaning, says SAyana, the priests. 9 Laws : courses of action. Embodied Wish : gave a body to the wishes and hopes of worshippers, and personified them in the same manner as sacrifice is aaid to have been embodied and beautified in X. 65. 7.

10 Vdta and Parjanya of the thundering Bull : meaning the wind and storm that attend the thunderous rain -cloud. Rdti: divine Favour or Bounty. V^in$ : a class of divinities according to S&yana. See VII. 88. 7. 11 AJaEkapdd: see VI. 50. 14. Dragon of tKt Deep: XXv^MjaJosi^^ ^kw^ YL 49. 14. 13 1 follow with success upon the path of Law the two celtetial Hotars, Priests of oldest time. We pray to him who dwelleth near, Guard of the Field, to all Immortal Gods who never are remiss. 14 VasisLtha's sons have raised their voices, like their sire, Rishi- like praying to the Gods for happiness. Like friendly-minded kinsmen, come at our desire, O Gods, and shake down treasures on us from above. 15 Immortal Gods have I, Vasishtha, lauded, Gods set on high above all other beings. May they this day grant us wide space and freedom : ye Gods, preserve us evermore with blessings.

This holy hymn, sublime and seven-headed, sprung from eternal Law, our sire discovered. Ayasya, friend of all men, hath engendered the fourth hymn as he sang his laud to Indra. 2 Thinking aright, praising eternal Order, the sons of Dyaus the Asura, those heroes, Angirases, holding the rank of sages, first honoured sacrifice's holy statute. 3 Girt by his friends who cried with swan-like voices, bursting the stony barriers of the prison, Brihaspati spake in thunder to the cattle, and uttered praise and song when he had found them. 4 Apart from one, away from two above him, he drave the kine that stood in bonds of falsehood. Brihaspati, seeking light amid the darkness, drave forth the bright cows : three he made apparent. 13 Two cdestud Jffotars : Agni and Aditya, according to S&yana. Guard of the Field: probably Indra. 15 Repeated from the preceding hymn. 1 Seven-headed: having seven divisions. Accompanied by seven bands of the Maruts, or having seven metres, according to Sftyara. Our sire : AngirM. Fourth : or, extending to all four sides, mighty. 3 The cattle : the lost cows of the Angirases, representing metaphoxdcally the rays of light which had been stolen by the fiends of darkness. See I. 62. 8.

4 Apart from oney away from two : the meaning is uncertain. Perhaps, at a distance from the earth, down from heaven and the firmament. Fafsekood: the wickedneaa of the treachfttoua YwAa. Tlwee ; >wskni^\l^ ^T\!QA.ment, and 5 When he had cleft the lairs and western castle, he cut off three from him who held the waters. Brihaspati discovered, while he thundered like Dyaus, the dawn, the Sun, the cow, the lightning. 6 As with a hand, so with his roaring Indra cleft Yala through, the gitardian of the cattle. Seeking the milk-draught with sweat-shining comrades he stole the Panics kine and left him weeping. 7 He with bright faithful Friends, winners of booty, hath rent the milker of the cows asunder. Brihaspati with wild boars strong and mighty, sweating with heat, hath gained a rich possession. 8 They, longing for the kine, with faithful spirit incited with their hymns the Lord of cattle. Brihaspati freed the radiant cows with comrades self-yoked, averting shame from one another. 9 In our assembly with auspicious praises exalting him who roareth like a lion. May we, in every fight where heroes conquer, rejoice in strong Brihaspati the Victor. 1 0 When he had won him every sort of booty and gone to heaven

and its most lofty mansions, Men praised Brihaspati the Mighty, bringing the light within their mouths from sundry places. 1 1 Fulfil the prayer that begs for vital vigour : aid in your wont- ed manner even the humble. Let all our foes be turned and driven backward. Hear this, 0 Heaven and Earth, ye All-producers. 12 Tndra with mighty strength hath cleft asunder the head of Arbuda the watery monster, Slain Ahi, and set free the Seven Rivers. 0 Heaven and Earth, with all the Gods, protect us. 5 Western castle : this is obscure. Ludwig suggests that dpdchim may mean * hostile' or 'detested.' Three: heaven, firmament, and earth, ffim who held the mooters : the demon Vala, who kept the rain, as well as the cows or rays of light, imprisoned. The e<no : the cattle ; the beams of light. 6 Comrades : his faithful friends the Maruts. Wild boars : the strong fierce Maruts ; according to Sftyana, * bearers of excellent water.' 8 The Lord of cattle : Brihaspati, so called because he had released them. 10 The light: that is, the hymns of praise which will bring them the light of help. The stanza is difficult.

12 The xoatery monster : the fiend who dominated t^Yi^ oc«a.TL^V vJxt. ^^^ or, the Dragon, Vritra or hia brother.

Like birds who keep their watch, plashing in water, like the loud voices of the thundering rain-cloud, Like meriy streamlets bursting from the mountain, thus to Brihaspati our hymns have sounded. 2 The Sou of Angiras, meeting the cattle, as Bhaga, brought in Arvaman among us. As Friend of meu he decks the wife and husband : as for the race, Brihaspati, nerve our coursers. 3 Brihaspati, having won them from the mountains, strewed down, like barley out of winnowing-baskets. The vigorous, wamiering oows who aid the pious, desired of all, of blameless form, well-coloured. 4 As the Sun dews with meath the seat of Order, and casts a flaming meteor down from heaven, So from the rock Brihaspati forced the cattle, and cleft the earth's skin as it were with water. 5 Forth from mid-air with light he drave the darkness, as the gale blows a lily from the river. Like the wind grasping at the cloud of Yala, Brihaspati gathered to himself the cattle. 6 Brihaspati, when he with fiery lightnings cleft through the weapon of reviling Vala, Consumed him as tongues eat what teeth have compassed : he threw the prisons of the red cows open. 7 That secret name borne by the lowing cattle within the cave

Brihaspati discovered, And drave, himself, the bright kine from the mountain, like a bird's young after the eggs' disclosure. 2 The Son of Angiras : Brihaspati, especially worshipped and cherished by Angiras. Aryaman : the institution of marriage, represented by Aryaman ; one meaning of the name being groomsman or matchmaker. 3 Oat of winnowing -baskets : sthivihhyah : the exact meaning of the word is somewhat nncertain. but it is evidently a measure, basket, or instrument connected with corn. Sthivlmdntah, * armed with sthivis,* occurs in X. 27. 15^ and is said by S4yana to mean * occupants of stations.' Wilson renden sthivibhyah in this place by * from the granaries.' The cows bestowed by ' Bi iliaspati' are countless as grains of barley on the threshing-floor or winnowing-place. 4 Cleft the earth's sJcin : or surface, with the hoofs of many cattle. 5 A lily : stpdla : according to S&yana the same as Saivala, the ValHsnerii Octandra, a common aquatic plant. 6 Weapon : I adopt S&yana's expVtJi&Vivoxi ol ^a^uxn^ ^.VtVvou^h in X. 89. 8 the same word means * exhauatiou.* 8 He looked around on rock-imprisoned sweetness as one who eyes a fish in scanty water. Brihaspati, cleaving through with varied clamour, brought it forth like a bowl from out the timber.

9 He found the light of heaven, and fire, and Morning : with lucid rays he forced apart the darkness. As from a joint, Brihaspati took the marrow of Vala as he gloried in his cattle. 0 As trees for foliage robbed by winter, Vala mourned for the cows Brihaspati had taken. He did a deed ne'er done, ne'er to be equalled, whereby the Sun and Moon ascend alternate. 1 Like a dark steed adorned with pearl, the Fathers have deco- rated heaven with constellations. They set the light in day, in night the darkness. Brihaspati cleft the rock and found the cattle. 2 This homage have we offered to the Cloud-God who thunders out to many in succession. May this Brihaspati vouchsafe us fulness of life with kine and horses, men, and heroes.

Auspicious is the aspect of Vadhryasva's fire ; good is its guidance, pleasant are its visitings. When first the people of Sumitra kindle it, with butter poured thereon it crackles and shines bright. 2 Batter is that which makes Vadhryasva's fire grow strong : the butter is its food, the butter makes i*" ^''^^» It spreads abroad when butter h ith been oflfered it, and balmed with streams of butter shines fo'^'^ ^^^® *^® Sun. 8 SweetneBt : the sweet milk ; that is, \}f^'^^ 7*^° produced it. Like a howl: wbich already exia^ p^.^-'itially m the wood from which it » >roduced by cutting. , ,, ... , , . ^ ,.,^ 9 Wilson, foUowing Siyana. p. '*Phrases the second hne :— ' he seized (the tattlefrom therock)of Val*p-^"'oundedby thekmeas (one extracts) mar- 11 The Fathers: '^'^^ connection of the fathers with the light, of which ibev are both tb«» ^^hodiments and the guardians, is alone sufficient to ex- >Udn their ac*'^^ ^^ placing the stars in the sky.' — Wallis, Cosmology of the ^igveda p ^^* ^^t "^ Ludwig remarks, the Fathers themselves may be the ttara. tM To many : 'cows ' is, apparently, understood. Silyana supplies richaa : —

who recites in order many (sacred staneas).* — Wilson. 1 Vadhryafva has been mentioned, in VI. 61. 1, aa oi "wots^v^^T cA. %*.t%aatf ; b«re he appears m a special worshipper of Agni. 48i THE BYMNS OF [BO(ft t 3 Still newest is this face of thine, 0 Agni, which Mann and Sq- mitra have enkindled. So richly shine, accept our songs with favour, so give us strengtb* ening food, so send us glory. 4 Accept, this offering, Agni, whom aforetime VadhrjasTa hath entreated and enkindled. Guard well our homes and people, guard our bodies, protect thy gift to us which thou hast granted. 5 !6e splendid, guard us, Kinsman of Yadhryasva : let not the enmity of men overcome thee. Like tljo bold hero Chyavana, I Samitra tell forth the title of Vadhryasva*8 Kinsman. 6 All treasures hast thou won, of plains and moontains, and quelled the Dasas' and the Aryas' hatred. Like the bold hero Chyavana, 0 Agni, mayst thou subdue the men who long for battle. 7 Deft Agni hath a lengthened thread, tall oxen, a thousand heifers, numberless devices. Decked by the men, splendid among the splendid, shine brightly forth amid devout Sumitras. 8 Thine is the teeming cow, 0 Jatavedas, who pours at once ber

ceaseless How, Sabardhuk. Thou art lit up by men enriched with guerdon, 0 Agni, by the pious-souled Sumitras. 9 Even Immortal Gods, 0 Jatatvedas, Vadhryasva's Kinsman, have dbolared thy grandeur. When humati tribes drew near with supplication thou conqueredst with men whom thou hadst strengthened. 10 Like as a father bea^ his son, 0 Agni, Vadhryasva bare thee in his lap and seryect<}jge^ Thou, Youngest God, havn^ enjoved his fuel, didst vanquish those of old though they Wv^ inighty. 11 Vadhryasva's Agni evermore hat^ vanquished his foes with heroes who had pressed the Soma. Lord of bright rays, thou burntest up ti*x battle, subduing, as our help, e^en mighty foemen. 3 Sumitra : sou of Vadhryasva and Rishi of the hymn. 5 Chyavana: a son of Bhrigu. Or the word may mean 'conquer„^» ^ Sftyana interprets it. Vadhryatva'i Kinunan : as having been especuiiy worsiiipped and cherished by that Ilishi. See stanza 10.| 7 A lengthened thread: continual sacrifices, from ancient to present iamM. Devicet : ways of attaining h\a oV^ec^. Ot tatd«itt&a may mean, * having ft hundred or many musical modes ot B^bCx^ %o\a%% V «^ ^ \sttc««A. \yj m«iy :' ' the leader of hundreds (of bvxml ott<intv\^9.Y^— ^\^aQ^cv,

1 2 This Agni of Yadhryasva, Yritra-slajer, lit from of old, must be invoked with homage. As such assail our enemies, Vadhryasya, whether the foes be strangers or be kinsmen.

Enjot, 0 Agni, this my Fuel, welcome the oil -filled ladle where we pour libation. Rise up for worship of the Gods, wise Agni, on the earth's height, while days are bright with beauty. 2 May he who goes before the Gods come hither with steeds whose shapes are varied, Narisansa. May he, most Godlike, speed our offered viands with homage God- ward on the patii of Order. 3 Men with oblations laud most constant Agni, and pray him to perform an envoy's duty. With lightly-rolling car and best draught-horses, bring the Gods hither and sit down as Hotar. 4 May the delight of Gods spread out transversely : may it be with us long in length and fragrant. O Holy Grass divine, with friendly spirit bring thou the willing Gods whose Chief is Indra. 5 Touch ye the far-extending height of heaven, or spring apart to suit the wide earth's measure. Yearning, ye Doors, with those sublime in greatness, seize eagerly the heavenly Car that cometh. 6 Here in this shrine may Dawn and Night, the Daughters of Heaven, the skilful Goddesses, be seated. In your wide lap, auspicious, willing Ladies^ may the Gods seat them with a willing spirit.

7 Up stands the stone, high burns the ^^e enkindled '; Aditi's lap contains the Friendly Natures. Ye Two Chief Priests who ser^e at this our worship, may ye, more skilled, win for us 7«ch possessions. Other Aprt hymns may be compared ; I. 13, 142, and 188 ; II. » ; III. 4 ; V. 6 ; VII. 2, and IX. 5. ^^ usual deities and deified objects, with th« trception of Taniinapftt, t**^ invoked. 3 As Hotar: * ap »J™ini8trant priest' — Wilson. 4 The delight '/ (^ods : the sacred grass. i The hea'^nly Car : which brings the Gods. 7 TJU stone : with which the Soma juice is expressed. Aditi*8 lap ; iha surface of the earth. The Friendly Natures: the Gods. According to BAyana, 'the acceptable sacrificial veorols.' Two Chief PritsU: ^t^K\\q.m.\ perhaps A^ni and Aditya. Ifoi^e skilled : thun hxxmwi '^^^iX*. 484 THE HYMNS OP [BOOK t 8 On our wide graj^s, Three Godilesses be seated : for you haye we prepared and made it pleasant. May I}&, she whose foot drops oil, the Goddess, taste, raan-liJse, sacrifice and well-set presents. 9 Since thou, God Tvashtar, hast made beauty perfect, since thou hast been the Angirases' Companion, Willing, most wealthy, Giver of possessions, grant us the Goda* assembly, thou who knowest.

10 Well knowing, binding with thy cord, bring hither. Lord of the Wood, the Deities' assembly. The God prepare and season our oblations : may Heaven and Earth be gracious to my calling. 11 Agni, bring hither Varupa to help us, Indra from heaven, from air's mid-realm the Maruts. On sacred grass all Holy Ones be seated, and let the Immortal Gods rejoice in SvslhC.

Whun men, Brihnspati, giving names to objects, sent out VILk's first and earliest utterances. All that was excellent and spotless, treasured within them, was disclosed through their affection. 2 Where, like men cleansing corn-flour in a cribble, the wise in spirit have created language, Friends see and recognize the marks of friendship : their speech retains tbe blessM sign imprinted. 8 Thru Goddesses : lift, Sarasvatl, and BhAratt. Taste : the verb is plural, meaning, may lid. aud the others taste. Man-like : as at the sacrifice of Manu, according to S^iyana. 9 Grant us the Gods* as&timMy : the Commentators explain pStthas sometimes as * place,' sometimes as ' food ' or * air ' or * water.' Here Wilson, following Sftyana, translates : — * oflfer ttie food of the gods (to them).' 10 Binding with thy cord : it is n^t clear what is to be bound, or ranged in order. According to Sftyaiia, the ^^thaSy which he explains as annam devdndm, food of the Gods, is to be fastenyi with a rope. Lord of the Wood: vdnaspati : the yUpa or Sacrificial Post. 11 Svdhd: that is, in the sacrificial oflFerings-jresented with the exclamation SvihA, Ave, or Hail.

jnftnam or Knowledge, the subject of this very difficuV; hymn, is said by SAyana to mean Paramabrahmaja^nam, knowledge of the V^ighcr truths of Religion, which teaches man his own nature and how he may x,^ reunited to the Supreme Spirit. 1 Vdk : Voice or Speech, the Sacred Word. H«'re specially the Voice of the hymn regarded as the means of communication between men and Gods. JSee Fedic India (Story of the "Nationa ^ftYYoa^ \>\j. I'oi^— ail. ntMN 71.] THE niQVEDA. 485 3 With sacrifice the trace of Vak they followed, and found h6r harbouring within the Kishis. They brought her, dealt her forth in many places: seven singers make her tones resound in concert* 4 One man hath ne'er seen Vak, and yet he seeth : one man hath hearing but hath never heard her. But to another hath she shown her beauty as a fond welldressed woman to her husband. 5 One man they call a laggard, dull in friendship : they never urge him on to deeds of valour. He wanders on in profitless illusion : the Voice he heard yields neither fruit nor blossom. 6 No part in Vak hath he who hath abandoned his own deat

friend who knows the truth of friendship. Even if he hears her still in vain he listens : naught knows he of the path of righteous action. 7 Unequal in the quickness of their spirit are friends endowed alike with eyes and hearing. Some look like tanks that reach the mouth or shoulder, others like pools of water fit to bathe in. 8 When friendly Br^hmans sacrifice together with mental im- pulse which the heart hath fashioned, They leave one far behind through their attainments, and some who count as Brahmans wander elsewhere. 9 Those men who step not back ai?^ move not forward, nor Brahmans nor preparers of lib^^ions, Having attained to VHk in sipAil fashion spin out their thread in ignorance like spinst^s. 10 AU friends are joyiyxl in the friend who cometh in triumph, having conc*iered in assembly. He is their i)lame-averter, food-provider : prepared is he and fit for -i'eed of vigour. 8 Mar^^ouring within tkt Ritkis : they discovered, in the course of sacrifice, that tlie inspired Rishis alone understood Speech as required for religioui purposes. In many places : among the Hotar-priests. Seven aingera : * the Mven noisy (birds) meet together.* — Wilson : referring, says SAyaya, to the aeven metres, the GAyatrt, etc.

8 So9ne who eotmt as Brahmans wander elsewhere: 'others walk about boasting to be brahm&ns,* — Muir. 9 Step not ba/ck and move not forward : take no active part in religious ceremonies. ' Those who do not walk (with the Brahmans) in this lower world, nor (with the gods) in the upper world,' is Wilson's paraphrase of the text which I have rendered literally. Lihe spinsters : * (like) female weavers. Such is the sense which Prof. Aufrecht thinks ma.^, V\\.\i "^T^XktX^'Xx^i ^\^ tJuAgned to tirft^ a word which occurs only here.' — M.\i\t. . 1 1 One plies his constant task reciting verses : one sings tiie holy psalm in Sakvart measures. One more, the Brahman, tells the lore of being, and one I&ji down the rules of sacrificing.

Let us with tuneful skill proclaim these generations of the Gods, Tliat one may see them when these hymns are chanted in a future age. 2 These Brahmanaspati produced with blast and smelting, like a smith. Existence, in an earlier age of Gods, from Non-existence sprang. 3 Existence, in the earliest age of Crods, from Non-existence sprang. Thereaftdr were the regions born. This sprang from the Pro* 4 Earth sprang from the Productive Power ; the regions from the earth were bom. Daksha was bom of Aditi, and Aditi was Daksha's Child* 5 For Aditi, 0 Daksha, she who is thy Daughter, was brought forth. After her were the blessid Gods bom sharers of immortal life. 6 When ye, 0 Gods, in yonder deep close-clasping one another 11 Reciting versa : repeating ricTias or verses of the Rigveda. Thii is the duty of l^e Hotar. Ttu holy pialm : the GAyatra or S&man. The Udg&tar or Chanter, one of the four chief pnests is intended. The lore of being .* the knowledge of all that exists. Lat/a down the rules : * prescribes the order.* — Muir. * Measures the materials.'— WHBon. This is the duty of the Adh- ▼aryu, another of the chief priests. Tho hymn has been transliterated and translated by Dr. J. Muir, 0. S. Texts, I. pp. 254 ,256. It has also been metrically rendered by the authors of the Siebemig Liea^ des JRigveda, who have endeavoured, by transposing some of the stanzas, to bring them into closer connexion. According to S4yana, the subject of the ^hole hymn is * the eulogy of the understanding of the Veda as essential to divin\ knowledge.'

2 These : all beings. Like a smith : as a blacksmith blows up his l*^ and 3 The regions : * the quarters (of the horizon).* — Wilson. 7%«r .• meanii^ •arth. Productive Power: the meaning of uttdnapadah is uncertain. WaHIa renders it by 'the begetter (the sky)*; Wilson by * the upward -growing (tree).' ^ And Aditi was Daksha's Child: 'Yaaka remarks ....How can this be possible ? They may have had the same origin ; or, according t<> the nature of the gods, they may have been born from each other, — have derived their substance from one another.' — 0. S. Texts. IV. 13. Aditi is Infinity or the Infinite^ and Daksha is Force or Power personified. See Vedic Hymns, I. p. 245. 6 ' The two verses 6 and 7 are interesting as containing an independent stoiy of the origin oi the world : tbe goda ax* i»\3i V> \ia.'^«i kicked up in dancing tb9 atonxB which formed the eartYi.'— N^aW^a, Co%mo\og>j of tU ^\gt>t^^. «. MTiiN 71] TMS RIQVEDA. 48T Thence, as of dancers, from your feet a thickening cloud of dust arose. 7 When, O y« Gods, like Yatis, ye caused all existing things to

grow, Then ye brought SArya forward who was lying hidden m the sea, 8 Eight are the Sons of Aditi who from her body spranpj to life. With seven she went to meet the Gods : she cast Mart&nda 9 So with her Seven Sons Aditi went forth to meet the earlier age. She brought Malrt&nda thitherward to spring to life and die again.

Thott wast bom mighty for victorious valour, exulting, strongest, full of pride and courage. There, even there, the Maruts strengthened Indra when his most rapid Mother stirred the Hero. 2 There with fiend's ways e'en Prisani was seated ; with much laudation they exalted Indra. As if encompassed by the Mighty-footed, ^ona darkness, near at hand, forth came the Children. 3 High are thy feet when on thy w»v *^^0" g^^st : the strength thou foundest here^hath leni- ot^ee vigour. Thousand hyenas in thy mo^*^^ ^^^^ boldest O Indra, mayat thou turn the Asvins Jtither. « Bight are the Sons t according to the^Gommentator, Mitr*, Varunjv, Dhitar, Aryaman. Ansa, Bbaga, Vivasvdn, and Aditya <the Sun). Mdrt^nda : Sfirya, the Sun. His exposure probably yefera to his sweeping through the «kj. — Ludwig. But see Bergaigue, La BcUyion Vidtqutf IIL 107. 1 Mother : AditL Stv^^'i the Hero : gave him free motion as soon as he bom, or incited him t* actioa by-telling him of his future opponent. See VIIL 45. 5, and 66. 2. 2 This stanza is unintelligible to me PrUant : meaning perhaps Piisni, as Ludwig couiiietures. The Mighty- footed : Indra. The Childreu : the new-born Haruts. Wilson translates, after Sftyana : — * The martial troop of (indra) the injurer «ncamped around Indra (accompanied) by the swift-moving (Maruns) : they animated him with abundant praise; like (cattle) penned up within a great fltaU, the embryonic (waters) issued frum the ( Vritra) who had arrived iu the form of darkness.'

S High are thy feet : as travelling through the heavens, fft/enai : 4dLdvrikdn: jaekals.* — Wilson. 488 THE HYMNS OF [BOOS t 4 Speeding at once to sacrifice thou comest : for fiiendship thou art bringing both N&satyas. Thou hadst a thousand tresu9Ures iu possession. The AfyinBi 0 thou Hero, gave thee riches. 5 Olad, for the race that rests on holy Order, with friends who hasten to their gonl, hath Indra With these his magic powers assailed the Dasyu : he cast away the gloomy mists, the darkness. 6 Two of like name for him didst thou demolish, as Indra strik- ing down the car of Ushas. With thy belovM lofty Friends thou earnest, and with the assurance of thine heart thou slewest. 7 War-loving Namuchi thou smotest, robbing the Dftsa of his magic for the Bishi. For man thou madest ready pleasant pathways, paths lead* ing as it were directly God-ward. 8 These pames of thine thou hast fulfilled oompletely : as Lord, thou Voidest in thine arm, 0 Indra. In thee, tVrough thy great might, the Gods are joyful : the roots of trtQg hast thou directed upward. 9 May the sweet fc^maa juices make him happy to cast his quoit