Rig Veda

that lies in deptt. of watei-s. Thou from the udder >^bich o'er earth is fastened hast poured the milk into the kine ^^ herbage. 10 When others call him offspring of the Courser, my meaning is that Mighty Power produced hv^. He came from Manyu and remaineCk in houses : whence he hath sprung is known to Indra only. 6 Two of like name : or, of similar nature; gloomy mists and darkness. The car of Ushas: see IV. 30. 8 — 11. 2'he ansuranee of thy heart: thy trusted thuuderbolt. 8 Thou hast f-ulfilled : hast acted in full acc«>rdance with the names thoa bearest, such as Vritra-slayer, Sakra, etc. Thou holdett: the thuuderbolt. The roots of trees : the clouds are often compared to i«ees. The rain is their fruit, and when they pour it down their roots are suppoty^d to be turned upward. 9 Quoit : chah'dm : meaning the thunderbolt. The udder : the firmament. 10 The Courser : meaning Heaven. Manyu : wrath, passion or ardour, personified. My meaning is : the speaker declares that he is raised above tl»e common mythological explanations. He considers the God to have spruug from a transcendental Power. — Ludwig.

Grassmanu banishes this hymn to his Appendix as being generally obseure and iu parts absolutely unintelligible. I have, for the moat part, followed Ludwig'a iiiterpretation. MTMN 74.] tHE JtlOVEDA. 489 1 1 Like birds of beauteous wing the Priyamedhas, Eishis, imploring, have come nigh to Indra : Dispel the darkness and fill full our vision : deliver us as men whom snares entangle.

I AM prepared to laud with song or worship the Noble Ones who are win earth and heaven, Or Coursers who have triumphed in the contest, or those who, famed, have won the prize with glory. 2 Their call, the call of Gods, went up to heaven : they kissed the ground with glory-seeking spirit. There where the Gods look on for happy fortune, and like the kindly heavens bestow their bounties. 3 This is the song of those Immortal Beings who long for trea^ sures in their full perfection* May these, completing prayers and sacrifices, bestow upon us wealth where naught is wanting. 4 Those living men extolled thy deed, 0 Indra, those who wpuld fain burst through the stall of cattle, Fain to milk her who bare but once, great, lofty, whose Sons are many and her streams past number. 5 Sachivan, win to your assistance Indra who never bends, who overcomes his foemen, Ribhukshan, Maghavan, the hymn's upholder, who, rich in food, bears man's kind friend, the thunder. 6 Since he who won of old anew hath triumphed; Indra hath earned his name of Vritra-slayer. He hath appeared, the mighty Lord of Conquest. What we would have him do let him accomplish*

The subject of the hymn is a coming horse-race, and the Rishi invokes in favour of the Yajam&na, the Vasus, racers who have won the prize in former times, and the men who owned them. Indra also is appealed to for help. See Vediiche Studien, I. p. 129. 2 The call of Gods : the Gods are imagined as present and interested in the race. They kUaed the ground : the horses Ughtly touched the earth as they ran. 4 Tho$e living men : the Angirases. ffer who hare hut once : Heaven, according to S&yaua ; Earth, according to Gi assmann. Prisni, the mother of the Ifaruts, must be meant. — Ludwig. See YI. 48. 22. 5 Sachivan: apparently a man's name. ' Celebrator of holy rites.* — Wilson. 0 He who won of old : the YajamAna. ffe hath appeared : iViA -^^cy^X. \\sAir £^ne8 Indra himself to be present. 490 THB HYMNS OP . iBOOR X

Tab singer, 0 ye Waters, in Vivasv^n's place, sliall tell year grandeur forth that is beyond compare. The Riverti have come forward triply, seven and seven. Siodhu in might surpasses all the streams that flow. 2 Varuna cut the channels for thy forward course, O Sindhu, when thou rannest on to win the race. Thou speedest o'er precipitous ridges of the earth, when thou art Lord and Leader of these moving floods. 3 His roar is lifted up to heaven above the earth : he puts forth endless vigour with a flash of light. Like floods of rain that fall in thunder from the cloud, so Sindhu rushes on bellowing like a bull. 4 Like mothers to their calves, like milch-kine with their milk, so, Sindhu, unto thee the roaring rivers run. Thou leadest as a warrior king thine army's wings what time thou comest in the van of these swift streams. b Favour ye this my land, 0 GangA, Yamun^, 0 Sutudrt, Parashni, and Sarasvati : With Asikni, Vitastal, 0 Marudvridha, 0 Arj!kiy& with Sashoma hear my call. 6 First with Trishtima thou art eager to flow forth, with Rasa, and Susartu, and with Svetyll here, With Kubhsl ; and with these, Sindhu ! and Mehatnu, thou seekest in thy course Krumu and Gomatl.

I 0 ye WaUn : apparently the Rivers are adilresaed as representing all the diviue Waters. VivatvdrCs place : where the singers stand when they sing hymns. Triply, ieven and seven : twenty-one rivers ; two other sets of seven each being added to the seven chief rivers of the Panj&b. S&yana explaini diflferently : — * they flowed by sevens through the three (worlds),' — Wilson. * Each set of seven [streams] has followed a threefold course.* — Muir. * By ■even and seven in three courses.' — M. Miiller. 5 The poet addresses first the most distant rivers. Oangd : the Ganges ii mentioned, indirectly, in only one other verse of the Rlgveda, and even there^ the word is said by some to be the name of a woman. See YI 45. 31. Yamund: the Jumna. Situdri : the Sutlej or Satlaj. Paruthni : theRftvl: Saranatt: see VI. 61. 2.* Afiknt: the ancient Acesines : the Vedic name of the Chandrabh&gft, the present Chen&b. Vitastd : probably the Jhelum, the Hydasi)es of the ^Greeks. MarudvridM : meaning, increased by the Manits: not identified. Arjtktyd and Suskomd are said by Tilska to be the VipftB and the Sindhu ; but this is not possible, and it is uncertain what rivers aie meant.

6 Kubhdf KrumUf and Oomati have been mentioned in previous Books. The other streams whose names occur in this stanza are probably unimportant a^aenta of the Indus. All th«kt \a kTiO'WTi T^i^wcdlng the rivers mentioned in ^tanzAM 5 and 6 may be fo^nd In Zvm.nivjT'* AUwduoKw Lthtu^Y^. 4.flt. MYMN 7e.] THE RIQVEDA. 4^1 7 Flashing aud whitely-gleamiug in her mightiness, she moves along her ample volumes through the realms, Most active of the active, Sindhu unrestraiued, like to a dappled mare, beautiful, fair to see. 8 Rich in good steeds is Sindhu, rich in cars and robes, rich in gold, nobly-fashioned, rich in ample wealth. Blest Silamavati and joung tyrndvati invest themselves with raiment rich in store of sweets. 9 Sindhu hath yoked her car, light-rolling, drawn by steeds, and with that car shall she win booty in this fight. So have I praised its power, mighty aud unrestrained, of independent glory, roaring as it ruus.

I GRASP at you when power and strength begin to dawn : bedew ye, Indra and the Maruts, Heaven and Earth, That Day and Night, in every hall of sacrifice, may wait on us and bless us when they first spring forth. 2 Press the libation out, m )st excellent of all : the Pressing- stone is grasped like a hand-guided steed. So let it win the valour that subdues the foe, and the fleet courser's might that speeds to ample wealth. 3 Juice that this Stone pours out removes defect of ours, as in old time it brought prosperity to man. 7 In her mightiness : in the preceding stanza* Sindhu appears to be a RiverGod, but in this and following verses the epithets are feminine. 8 SilamdvcUi and UrniuoUt appear to be names of rivers. According to SAyana, the words are epithets of Sindhu and mean respectively ' abounding in Stlamd plants/ ^said to be used for cord^tge, and *rich in wool.' The meaning of the second half of the second line is uncertain : — ' wears [as only one river is supposed to be the subject] honey-growing (flowers).' — Wilson. 9 In this fight: the hymn may, as Prof. Ludwig suggests, be a prayer for aid in a battle that is to be fought on the banks of the Sindhu or Indus. The hymn has been trausliterated aud translated by Dr. J. Mutr, 0. S. Texts, V. 343 — 345, aud a version of stanzas 1 — 8 is given by Prof. Zimmer, Altindisekes Leben, p. 4. A complete translation, with full explanatory notes, is given in Max Miiller's India, What can it Teach us ?, pp. 164—168.

I 7 grasp at you : * I propitiate you.' — Wilson. Power and strength : the morning beams which bring new vigour. Day and Night : or, * both day-halves.* 3 Toman: or, to Manu. Tvashtar*s milk-blent juice: the Soma juice brewed by Tvashtar for the year, which represents the life-sustaining power of Nature. — Ludwig. Bright with the hue of steeds : tawny -coloured. S&yana interprets differently : — 'when the son of Twashiri, hidden by the (stolen) cows, and assuming the form of a horse, (was to be slaiu).' — Wilson. Trisiras the son of Tvashtar was regarded as an enemy of th« God«. lu^ra ^^'^79 \ivvsi «>w^ \f^«:^ ponBesBioD of the 8om^ 492 TffJS HYMNS OP [BOOK t At sacrifices they established holy rites on Tvashtar^B milkblent juice bright with the hue of steeds. 4 Drive ye the treacherous demons far away frotn us: keep Nirriti afar aud banish penury. Pour riches forth for us with troops of hero sonSy and bear ye up. 0 Stones, the song that visits Gods. 6 To you who are more mighty than the heavens themselveSf who, finishing your task with more than Vibhvan's speed, More rapidly than V&yu seize the Soma juice, better tbaii Agni give us food, to you I sing.

6 Stirred be the glorious Stones : let it press out the Juice, the Stone with heavenly song that reaches up to heaven. There where the meu draw forth the meath for which they long, sending their voice around in rivalry of speed. 7 The Stones press out the Soma, swift as car-borne men, and, eager for tite spoil, drain forth the sap thereof. To fill the beaker, they exhaust the udder's store, as the men purify oblations with their lips. 8 Ye, present men, have been most skilful in your work, even ye, 0 Stones who pressed Soma for Indra's drink. May all ye have of fair go to the Heavenly Race, and all your treasure to the earthly worabipper.

As with their voice from cloud they sprinkle treasure so are the wise mail's liberal sacrifices. I praise their Company that merits worship as the good Manits' priest to pay them honour. 4 Nirfiti : the Goddess of Death and Destruction. 6 Vibkvan : one of the three Uibbus. Vdyu : or, the wind. 6 The men : meaning the press-stones. Gf. stanza 8. 7 The udder's store: the juice contained in the milky Soma-plant. Wiik tkeir lips : with the praises that they utter. 8 Wwshippcr : SAyana explains sunvati by yajamdndyaf to the YajamAna or sacrificer. The more literal translation would be * to the presser,* the man who presses out or e£fuses the Soma juice. 1 This stantsa is obscure. According to Sdyana. vijdniishaji (the wise man's) ii formed from jan, to generate, and not from jfidy to know : — * they are the generators (of the world) like sacrifices abounding in libation8.'~Wilson. The good MaruW priest : either the band of the Maruts themselves regarded at a Bmbman, or a Iiuman priest speciaW*^ ftkVWei^ va vv^"^^^^^^^^ them. Prof. M. MuJler tmnsliitea differently. See Vedic Uymu*, \, ^. ^VL, 2 The youths have wrought their ornaments for glory through many nights, — this noble band of Maruts.

Like stags the Sons of Dyaus have striven onward, the Sons of Aditi grown strong like pillars. .3 They wlio extend beyond the earth and heaven, by their own mass, as from the cloud spreads Sdrya ; Like mighty Heroes covetous of glory, like heavenly gallants who destroy the wicked. 4 When ye come nigh, as in the depth of waters, the earth is loosened, as it were, and shaken. This your all-feeding sacrifice approaches : come all united, fraught, as 'twere, with viands. 5 Ye are like horses fastened to the chariot poles, luminous with your beams, with splendour as at dawn ; Like self-bright falcons, punishers of wicked men, like hovering birds urged forward, scattering rain around. 6 When ye come forth, 0 Maruts, from the distance, from the great treasury of rich possessions. Knowing, 0 Vasus, boons that should be granted, even from afar drive back the men who hate us. 7 He who, engaged in the rite's final duty, brings, as a man, oblation to the Maruts, Wins him life's wealthy fulness, blest with heroes : he shall be present, too, where Gods drink Soma. 8 For these are helps adored at sacrifices, bringing good fortune

by their name Adityas. Speeding on cars let them protect our praises, delighting in our sacrifice and worship. 2 ThU nolle hand of MartUs : Prof. Ludwig Buggeets that sum^rutam means here a festival held in honour of the Maruts at the end of the periodical rains, and that, after many nights, the Maruts adorn themselves for this. PUlars : I follow Ludwig ; but the meaning of aJerSth is uncertain. Geldner fakes it to mean ' horses/ a parallelism to stags, or antelopes. S&yana makes fid, like, negative, and explains akrSth by dkramanaatl^h :—-* the a wiit-goin^ Bons of Aditi do not increase in glory,* — Wilson. 4 ThJs your all-feeding sacHfice approaches : * this manifold sacrifice comes towards you.* — Wilson. 7 In the rite's final duty : S4yana explains tidrichi yajfii by yajfie samdptagtutUce tampHrne sati, when the sacrifice has its praise perfected, when the sacrifice is complete. As a man: according to Ludwig, 'no longer a man/ that is, not in his human character but having become divine by worship. Where the Oods drink Soma : he, a God himself, shall be admitted to the Gods' society. 49i THE HYMNS OP {BOOK 1

Yb by your hymns are like high-tboughted Bingers, akilfo], inviting Gods witb saciifices; Fair to bebold, like Kings, with brigbt adorDment, like spotless gallants, leaders of the people : 2 Like fire with flashing flame, breast-bound witb chains of gold, like tempest-blasts, self-moving, swift to lend your aid; As best of all f oreknowers, excellent to guide, like Somas, good to guard the man who follows Law. 3 Shakeis of all, like gales of wind they travel, like tongaeB ol burning fires in their efiiilgence. Mighty are they as Warriors clad in armonri and, like th« Fathers' prayers, Most Bounteous Givers. 4 Like spokes of car-wheels in one nave united, ever Yicioriooi like heavenly Heroes, Shedding their precious balm like youthful suitors, they vaiM their voice and chant their psalm- as singers. 5 They who are fleet to travel like the noblest Steeds, long tfl obtain the prize like bounteous charioteers. Like waters speeding on with their precipitous floods, lib omniform Angirases with S^nria-bymns. 6 Bom from the stream, like press-stones are the Princes, fa ever like the stones that crush in pieces ; Sons of a beauteous Dame, like playful children, like a grea hobt upon the march with splendour.

7 Like ra} s of Dawn, the visitors of sacrifice, they shine witl ornaments as eager to be bright. Like rivers hasting on, glittering with their spears, from h away they measure out the distances. 8 Gods, send us happiness and make us wealthy, letting us sing ers prosper, 0 ye Maruts. Bethink you of our praise and of our friendship : ye from of oil have riches to vouchsafe us.

I HAVE beheld the might of this Great Being, Immortal in* midst of tribes of mortals. His jaws now open and now bhut together : much they devoil 4 Shedding their precious balm : pouring out the fertilizing rain aa 111 aa young wooers give presents. 6 BoiTi from the itream : from the sea of air, or from Sindhu, the 7 They measure out the dUtarice*: *Viv«^ traversed leagues.' — ^ 'They measure many milea* — "M..llLvvi\ftT. d His eyes are turned awaj, his head is hidden : unsated with his tongue he eats the fuel. With hands upraised, with reverence in the houses, for him they quickly bring his food together. 3 Seeking, as 'twere, his Mother's secret bosom, he, like a child, creeps on through wide-spread bushes. One he finds glowing like hot food made ready, and kissing deep within the earth's recesses. 4 This holy Law I tell you, Earth and Heaven : the Infant at his birth devours his Parents. No knowledge of the God have I, a mortal. Yea, Agni knoweth best, for he hath wisdom. 5 This man who quickly gives him food, who offers his gifts of oil and butter and supports him, — Him with his thousand eyes he closely looks on : thou showest him thy face from all sides, Agni.

6 Agni, hast thou committed sin or treason among the Gods ? In ignorance I ask thee. Playing, not playing, he gold-hued and toothless, hath cut his food up as the knife a victim. 7 He, born in wood hath yoked his horses rushing in all direc- tions, held with reins that glitter. The well-born friend hath carved his food with Vasus : in all his limbs he hath increased and prospered.

Aoxi bestows the fleet prize-winning courser ; Agni, the hero famed and firm in duty. Agni pervades and decks the earth and heaTen, and fills the fruitful dame who teems with heroes. 2 HU eyes : according to Sftyana^ the eyes of Agni are the distant Sun and Hoon, and hia head is hidden in mens' stomachs, in the shape of the heat which enables them to digest their food. Bis food : the sticks for fuel, which are bound up into fagots. 8 This stanza is very obscure. Agni, born from the wood of the fire-sticks, f* leems, as he creeps through the brushwood that he is burning, to seek entrance again into his mother's pide. He then finds an old dry tree or log, ,. which had been deeply rooted in the earth, and feeds on it as on food that ! has been specially prepared for him. 4 His Parents : the two fire-sticks from which he has been produced. I 6 Mast thou committed sin ? : Art thou as voracious and destructive In f heaven as thou art on earth ? Playing^ not playing : playing about the fuel, E snd yet earnestly intent on devouring his food. ' Sporting (here), not sporting ' (Hiere).* — Wilson. A victim : gSm : ox or cow.

7 The vfell-bom Friend : Agni. In aU his limbi : pdrvabKiK : * '^'\\3ci\qi^ ^"i wood/ — Wileon. 2 Bldst be the wood that feeds the active Agni : within the two great worlds hath Agni entered. Agni impels a single man to battle, and with him rends in pieces many a foeman. 3 Agni rejoiced the ear of him who praised him, and from the waters burnt away Jardtha. Agni saved Atri in the fiery cavern, and made Nrimedha rich with troops of children. 4 Agni hath granted wealth that decks the hero, and sent the sage who wins a thousand cattle. Agni hath made oblations rise to heaven : to every place are Agni's laws extended. 5 With son^s of praise the Kishis call on Agni ; on Agni, heroes worsted in the foray. Birds flying in the region call on Agni : around a thousand cattle Agni wanders. 6 Races of human birth pay Agni worship, men who have sprung from Nahus' line adore him. Stablished in holy oil is Agni's pasture, on the Gandharva path of Law and Order. 7 The Ribhus fabricated prayer for Agni, and we with mighty hymns have called on Agni. Agni, Most Youthful God, protect the aingor : win us by worship, Agni, great possessions.

Hs who sate down as Hofcar-priest, the Rishi, our Father, offering up all things existing. — He, seeking through his wish a great possession, came among men on earth as archetypal. 3 JariUha: see VII. 1. 7, and 9. 6. Atri: his deliverance is ascribed to the Asvins in I. 112. 7, 116. 8, 117, 3, and 118. 7. 5 Aroand a thousand cattle : in the fires lig)ited to keep off wild beasts and demon:^ of darkness. 6 Oandharva path : sublime ; that which the Gandharvas in heaven use to travel. 7 The Ribhus : or ^jlisbis skilful as the Ribhus. Visvakarman, the Otuntfic, is reprejieuted in this hymn as the universal Father and Generator, the Creator of all things and Architect of the worlds. 1 All things existing : regarded as being contained in the offerings presented by Visvakarman. Through his wish: through his desire to create. Archetypal : the meaning of prathamachhad is uncertain. In Wilson's Translation 'inventor* is a misprint for 'investor,' that is, 'first investing Agni with the worlds/ Aocording to Siyana's exy>\3kU\x\>\ou» * \i\t^t a\»i?«3ariug.' — Ludwig, ' The Grst worshipper.'— Walli^i. 2 What was the place whereon he took his station 1 What was

it that supported him 1 How was it ? Whence Visvakarman, seeing all, producing the earth, with tnighty power disclosed the heavens. 3 He who hath eyes on all sides round about him, a mouth on all sides, arms and feet on all sides. He, the Sole Gkxl, producing earth and heaven, weldeth them, with his arms as wings, together. 4 What waathe tree, what wood in sooth produced it, from which they fashioned out the earth and heaven ? Ye thoughtful men inquire within your spirit whereon he stood when he established all things. 5 Thine highest, lowest, sacrificial natures, and these thy mid- most here, 0 Visvakarman, Teach thou thy friends at sacrifice, 0 BlessM, and come thyself, exalted, to our worship. 6 Bring thou thyself, exalted with oblation, 0 Visvakarman, £arth and Heaven to worship. Let other men around us live in folly : here let us have a rich and liberal patron. 7 Let us invoke to-day, to aid our labour, the Lord of Speech, the thought-swift Visvakarman. May he hear kindly all our invocations who gives all bliss for aid, whose works are righteous. 3 Weldeth them: cp. IV. 2. 17, and X. 72. 2. With hii arms cu vnngt : fanning the flame in which the matter is smelted. Ludwig thinks that whirlwinds, produced by the action of hands, feet, and wings, are intended.

4 The first half -line occurs also in X. 81. 7. They : the makers of the world directed by Paramesyara. — Sftyana. 5 Or the first half -line may be rendered : — ' Thy sacrificial formi, the highest, lowest.* Come thyself, exalted, to our worship : * exhilarated, thyself offer up thyself.' — Muir. * Do thou sacrifice to thyself delighting thyself.' — Wallis. ' According to Mahldhara the meaning is that man is incompetent to worship the creator, that is^ in his forms, and it must be done by himself.'— Wilson. I have adopted Prof. Ludwig's explanation of the last clause. 6 Bring to worship : or, sacrifice to Heaven and Earth. 7 Our labour : the arduous work of sacrificing. * In our conflict.' — Miuir. The hymn has been translated by Dr. J. Muir, 0. S. Texts, IV. pp. 6, 7, by Mr. Wallis, Cosmology of the Rlgveda, pp. 81—83, and, partly, by Prof. F. Max Miiller in his Hihhert Lectures, p. 293f. See sleo Mme. Z^aaide Kagozin, Vedic /ndia, p^. ^^\ 4V^. 32

Thb Father of the eye, the Wise in spirit, created both these worlds submerged in fatness. Then when the eastern ends were firmly fastened, the heavens and the eartli were far extended. 2 Mighty in mind and power is Visvakarman, Maker, Disposer, and most lofty Presence. Their offerings joy in rich juice where they value One, only One, beyond the Seven Kishis. 3 Father who made ns, he who, as Disposer, knoweth all raceift and all things existing, Even he alone, the Deities' name-giver, — him other beings seek for information. 4 To him in sacrifice they offered treasures, — Kishis of old, in numerous troops, as singers, Who, in the distant, near, and lower region, made ready all these things that have existence. 5 That which is earlier than this earth and heaven, hefore the Asuras and Gois had being, — What was the germ primeval which the waters received where all the Gods were seen together ? 6 The waters, they received that germ primeval wherein the Gods were gathered all together. It rested set upon the Unbarn's navel, that One wherein abide all things existing. 7 Ye will not find him who produced these creatures : another

thing hath risen up among j'ou. Enwrapt in misty cloud, with lips that stammer, hymnchanters wander and are discontented. 1 The PcUher of the eye : Visvakarman, who made the light which enaUes the eye to see. Submerged in fatness : S&yana ezplaing ghritdm here hy * water : ' — * engendered the water, (and then) tliese two (heayen and earth) floating (on the waters).* — Wilson. 2 Most lofty Presence : literally, the highest apparition ; the highest image or object of spiritual contemplation. Their offerings : the offerings, or p«rhaps the wishes, of the Fathers, semi-personified. I%e Seven Rishis: the constellation Ui^sa Major, the seven stars of which are the great Kishis Martchi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishtha. The meaning is thnt the spirits of the blest enjoy the fulfilment of all their desires beyond the starry heavens where the One Being, the great Creator, dwells. - 3 For information : to learn who is the Supreme God ; or what their several functions are. 4 Distant, near, and loioer region : meaning, apparently, the heavenly, the earthly, and the intermediate atmosphere. 6 The Unborn, Aja, seems here to be identified with Visyakarman. See Fedic India., pp. 423, 424. / Another thing : meaning, accordini^ to XXv* CiQtMOKoX».V«, ^X\v«iiurQw&

Hb who hath reverenced thee, Manyu, destructive bolt, breeda ^ for himself forthwith all conquering energy. Arya aud D&sa will we conquer with thine aid, with thee the Conqueror, with conquest conquest-sped. 2 Manyu was Indra, yea, the God was Manyu, Manju was Hotar, Varuna, J^tavedas. The tribes of human lineage worship Manyu. Accordant with thy fervour, Manyu, guard us. 3 Come hither, Manyu, mightier than the mighty ; chase, with thy fervour for ally, our foemen. Slayer of foes, of Vritra, and of Dasyu, bring thou to us all kinds of wealth and treasure. 4 For thou art, Manyu, of surpassing vigour, fierce, queller of the foe, and self-existent. Shared by all men, victorious, subduer : vouchsafe to us superior strength in battles. 5 I have departed, still without a portion, wise God ! according to thy will, the Mighty. I, feeble man, was wroth with thee, 0 Manyu : I am myself ; come thou to give me vigour. 6 Come hither, I am all thine own ; advancing turn thou to me. Victorious, All-supporter ! is a different entity from you who are sentient beings, who have individual consciousness, and so forth.'^-See Editor's note in Wilson's translation. Sftyaua ' gives the general sense of the last clause [of the stanza] as '^ You are merely anxious for enjoyment in this world and in the next, therefore you know nothing of Vi^vakarman" taking uhihasdsah as implying singing hymns with a view to gaining felicity in a future state. Mahtdhara has a similar explanation : *^ you who are engaged in the enjoyments of this world or the next, being subject to false knowledge or ignorance, have no knowledge of the Truth." '—Wilson.

With regard to this and the preceding hymn Mr. Wallis observes that they make uo attempt to explain in what way the process of sacrifice OQuld be regarded as an act of creation. We are told little more than that Visva* karman was a primeval sacrificer and also a creator ; we hive no hint how to combine the two ideas into a harmonious unity. See Cosmology of the Rigveda, pp. 83, 84, and Muir, 0. S. Texts, IV. 7, 8, where the hymn is translated and some of its difficulties are discussed. Pruf. Ludwig's Commentary is especially full and valuable, and should be consulted by all students of the Veda. 1 Manyu : Anger, Passion, personified. 3 With thy fervour : tdpctsd: tdpas means 'heat,' 'burning,' and, Mcondly, penance, rigorous abstraction. 5 Withcrat a poHion : without a share in thy favours. / am iiw^tclf *. \ ^.xgl just what I am ; a weak mortal, for whose infiLrmlty «k\\ow%XLQ«i^v>^^\)« \sAi^.^< « Beins^ (iacorporAted with) my body, approftcli me,'— WV\s««k, Come to me, Manyu, Wielder of the Thunder : bethink thee of thy friend, and slay the Dasyius. 7 Approach, and on my right hand hold thy station : bo shall we slay a multitude of foemen. The best of meath I offer to support thee : may we be first to drink thereof in quiet.

BoBNK on with thee, 0 Manyu girt by Maruts, let our brave men, impetuous, bursting forward, March on, like flames of fire in form, exulting, with pointed arrows, sharpening their weapons. 2 Flashing like fire, be thou, 0 conquering Manyii, invoked, 0 Victor, as our army's leader. Slay thou our foes, distribute their possessions : show forth thy vigour, scatter those who hate us. 3 0 Manyu, overcome thou our assailant : on ! breaking, slay- ing, crushing down the foemen. They have not hindered thine impetuous vigour : Mightiy, Sole bom ! thou makest them thy subjects. 4 Alone of many thou art worshipped, Manyu : sharpen the spirit of each clan for battle. With thee to aid, 0 thou of perfect splendour, we will uplift the glorious shout for conquest. 5 Unyielding, bringing victory like Indra, 0 Manyu, be thou here our Sovran Ruler. To thy dear name, 0 Victor, we sing praises : we know the spring. from which thou art come hither. 6 Twin-born with power, destructive bolt of thunder, the highest conquering might is thiue, Subduer ! Be friendly to us in thy spirit, Manyu, 0 Much-invoked, in shock of mighty battle. 7 For spoil let Varuna and Manyu give us the wealth of both

sides gathered and collected ; And let our enemies with stricken spirits, overwhelmed with terror, slink away defeated. 1 Likejlames offirt inform: otgnirUpdh: Homer's oi/iag wvpbg atOoiilyoca 3 Sole horn : * O thou who art without companion- — Wilson. 5 The spring : the source. 7 For spoil : the preservation of their own property and the seissure of their enemies' goods being regarded as a double oonquest. Or dhdnam udJidyam may mean wealth oi both kmd&, horses and cows. ThiB by am and the preceding; are \ioV)«> tei^%aX^^,^Nt»r\'^%»^%^^l^uMsrific«Bto ensure ^he destruction ot euemiea. M ItMN 8^.] TSE AtQ VSDA . 501

TaUTd is the base that bears the earth ; by Sdiya are the heavens sustained. By Law the Aditjas stand secure, and Soma holds fails plaoe in heaven. 2 By Soma are the Adityas strong, by Soma mighty is the earth. Thus Soma in the midst of all these constellations hath his place. 3 One thinks, when they have brayed the plant, that he hath drunk the Soma's juice ; Of him whom Brahmans truly know as Soma no one ever tastes. 4 Soma, secured by sheltering rules, guarded by hymns in 6^ ihatf, Tbou standest listeuing to the stones : none taste;s of thee who 5 When they begin to drink thee, then, 0 God, thou swellest out again. Vayu is Soma's guardian God. The Moon is that which shapes the years. 6 Raibhi was her dear bridal friend, and Ndr&sanst led her home. Lovely was Sdry^'s robe : she came to that which G&thll had 7 Thought was the pillow of her couch, sight was the unguent for her eyes : Her treasury was earth and heaven when Shryi went unto her Lord. Tbe main subject of this composite hymn, which is one of the latest in the Rigyeda, is the ceremony of marriage in general and more especially the wedding of Sdryft, the Daughter of the Sun, another form of Dawn, who is regarded as the typical bride.

1 Tru^ : or reality ; sdtyarHf used interchangeably with f (torn, the Law and Ordkr of the universe. 2 B]f Soma : by the power of the deified Soma whose influence perrades, quickens, and supports all existence. In the second line Soma is the Moon, but perhaps there is an allusion to the other sense also of the word. Thett eomtellations : the nakahatrat or lunar mansions. ' In the centre of these 0tars.* — Muir, S Know as Soma : know to be the Moon, regarded as the food of Gods only. 4 By hymvs in Brikatt : that is by hymns in that metre. But the meaning of Mrhataih is uncertain. According to SAya^a, the BArhatas are the seven guardians of the Soma, Svftna, Bhr&ja, Anghft ri, and others. 5 They : the Qods. Thee : the ambrosia contained in thee, which the Gods drink during the waning of the Moon. 0 Ood : Soma, the Moon. tf Soma is the deity of the preceding five stanzas. Sury&*s Bridal is th« subject of 6—17. Raibhi, Ndt'd$an»1, and Odthd are ritual verse, eulogistic bymn, and non-Vedic song personified. 7 Treoiury : h5tah : meaning, probably, trouMeauoT \>tv\^o>i\&\u k.^eft»t^- Jn^ to somf tkf l>9S ^l JlHKfy of the chariot ia mteixded.

8 Hjmns were the cross-bars of the pole, Kurira-metre decked the car : The bridesmen were the Asvin Pair : Agni was leader of the train. d Soma was he who wooed the maid : the groomsmen were both Asvins, when The Sun-God Savitar bestowed his willing Sdry& on her Lord. 10 Her spirit was the bridal car; the covering thereof was heaven : Bright were both Steers that drew it, when Siirjfil approached her husband's home. 11 T&j Steers were steady, kept in place by holy verse and Sama-hymn : All ear were thy two chariot wheels : thy path was tremulous in the sky. 12 Clean, as thou weatest, were thy wheels ; wind was the axle fastened there. Siiry4, proceediog to her Lord, mounted a spirit-fashioned car. 13 The bridal pomp of Siiry4, which Savitar started, moved aloilg. In Magha days are oxen slain, in Arjuuis they wed the bride. 14 When on your three- wheeled chariot, 0 Asvins, ye came as wooers unto Siirya's bridal. Then all the Gods agreed to your proposal : F&shan as Son elected you as Fathers. 15 0 ye Two Lords of lustre, then when ye to Sury^^s wooing came, Where was one chariot- wheel of yours ? Where stood ye for

the Sire's command % 8 Decked her ear : formed its canopy. But the meaning of opafd^ here is uncertain. * Kurira metre was the thong of the whip.* — Wilson. The hridesmen : in I. 119. 7 and elsewhere the Asvins are said to be the husbands of Stiryft. Here they are represented as the friends who had asked her in marriage for Soma. 1 1 All ear : the text has grdtram, an ear, which S&yana says, means Mrotre, two ears. *The two wheels were thy ears.' — Wilson. 13 /n Magkd days : or in stricter accordance with the text, ' In Agha days,' when the Moon is iu the lunar mansion Magh^. See Jacobi, Festgruss an B, von Roth, p. 69, and Weber, Vedische Beitrdge, p. 32f. Slain : only on especially festive occasions, weddings for instance. ' Are whipped along.*— Wilson. In Arjunis : two asterisms or lunar miuisions, more commonly called Phalgunis. They wed the bride ; she ia escorted to her husband's home. 14 Asieooers: on behalf of Soma. Pdshan: here meaning Savitar. S(m and Fathers : intended to express close relationship and Savitar 's obligation to the Asvios who had arranged the marriage.

15 For the Sire's command : to receive ^3bN\\.wt'^vftrj\ts.tion to take part in the bridal procession. According to ^li^wi?^, * ^o o^«t ^ovw \g>iV. 16 The Brahmans, by their seasons, know, 0 Suryll, those two wheels of thiue : One, kept coucealed, those only who are skilled in highest truths have learned. 17 To SuryU and the Deities, to Mitra and to Yarnna, Who ku )W aright the thiug that is, this adoration have I paid. 18 By their own power these Twain iu close succession move ; They go as playing children round the sacrifice. One of the Pair beholdeth all existing things ; the other I ordereth seasons and i:^ bom again. 19 He, bom afresh, is new and new for ever : ensign of days he goes before the Mornings. Coming, he orders for the Gods their portion. The Moon prolongs the days of oar existence. 20 Mount this, all-shaped, gold-hued, with strong wheels, fash- ioned of Kinsnka and Salmali, light-rolling. Bound for the world of life immortal, Siirya : make for thy lord a happy bridal journey. 21 Bise up from hence : this m liden hath a husband. I laud Visvavasu with hymns and homage. Seek in her father's home another fair one, and find the portion from of old assigned thee.

22 Rise up from hence, Visvavasu : with reverence we worehip thee. Seek thou another willing maid, and with her husband leave 23 Straight in direction be the paths, and thornless, whereon our fellows travel to the wooing. Let Aryaman and Bhaga lead us : perfect, O Goda^ the union of the wife and husband. 16 The two wheelt are probably heaven <ind earth, and the third, one kepi eoHceaUd, is the mysterious invisible world beyond them. 18 In this stanza and the following one, which are but loosely connected with the rest of the hymn, Sdrya represents the Sun, and Soma is the Moon. 20 Stanzas 20 — 33 contain a collection of formulas repeated when the bride ii|Ounts her chariot, while she is travelling to her husband's house, when she arrives there, and on the following miming. This : chariot. Kintuka : the wood of the Butea frondosa. SUmali : the silk-cotton tree ; Salmalia malab>4rica. SHryd: the girl is addressed by the name of Saryft, the typical bride. 21 Vifvivatu : one of the Gandharvas, the protector of virgins. He is told to leave the bride who no longer needs his care, and to transfer his guardianship to some marriageable maiden who has not yet found a husband. Fair 0ne: vydMdm: * decorated with ornaments.' — Wilson

23 To the wooing : to the father, to whom the intevc^'dex^ w«i \«k ^^^"^ Vjx Lis dAugbter'B hand on behalf of their friend, accordm^ Iv) ^^^^x^^. 604 Tff£ HYMNS OP [BOOK X ^4 Now from the noose of Varuna I free thee, wherewith Moit BlessM Savitar l)ath bound thee. In Law's seat, to the world of virtuous action, I give thee up uninjured with thy consort. 25 Hence, and not thence, I send thee free. I make thee softly v^ fettered there, That, Bounteous ludra, she may live blest in her fortune and 26 Let Piirjhan take thy hand and hence conduct thee ; may the two Asvins on their car transport thee. ^^ Go to the house to be the household's mistress and apeak as lady to thy gathered people. 27 Happy be thou and prosper with thy children here : be vigi* ^ y lant to rule thy household in this home. Closely unite thy body with this man, thy lord. So shall ye, full of years, address your company. 28 Her hue is blue and red : the fiend who clingeth close is driven off. Well thrive the kinsmen of this bride : the husband is bound fast in bonds.

29 Give thou the woollen robe away : deal treasure to the Brah- This female fiend bath got her feet, and as a wife attends her lord. 30 Unlovely is his body when it glistens with this wicked fiend, What time the husband wraps about his limbs the garment 24 The noose of Vai'una : the girdle with which the bride is girded affer she has been bathed, combed, and dressed for the marriage ceremony. See Prof. Max Miiller's Rigveda-SanhUd, Vol. VI., Preface, p 14. Or, as Lanman suggests, the noose may mean the tie by which a girl is bound to her lather till marriage. Law*» seat : the place of sacrifice, the altar. Stanzas 24 — 26 and 32, 33 are spoken just before the bride's departure from her father's house. 25 Hence and not thence : from thy father's house and not from thy husband's. 27 Be vigilant to rule thy household : this is S&yana's explanation. * Be watchful over the domestic fire.' — Wilson. The yerse is addressed to the bride, and to the newly- wedded pair on arrival at the bridegroom's house. 28 Her hue : the colour of Krityd, Magic personified, a female deity or fiend.

29 TAe woollen robe : * the garment waVcA \>^ \.\v«i WL^,' — Wilson. AUendt Aer lord: the m«gic, or evil speW, retiUTii& to Vtfi qx'\^\\v^V«.— Yiax^-vvst- MYM^ 85.] !tHE RIOfEbA. 505 31 Consumptions, from her people, which follow the bride's re- splendent train, — These let the Holy Gfods again bear to the place from which they came. 32 Let not the highway thieves who lie in ambush find the wed-^ ded pair. By pleasant ways let them escape the danger, and let foes "^ depart* 33 Signs of good foftune mark the bride '. come all of you and look at her. ^^^ Wish her prosperity, and then return unto your hotnes again. 34 Pungent is this, and bitter this, filled^ as it were, with arrow- barbs, Empoisoned and not fit for use« The Brahman who knows "Sdrysl well deserves the garment of the bride. 35 The fringe, the cloth that decks her head, and then the triply parted robe, — Behold the hues which S&ry& wears : these doth the Brahman purify. 36 I take thy hand in mine for happy fortune that thou mayst J . reach old age with me thy husband* Gods, Arjaman, Bhaga, Savitar, Purandhi, have given thee to be my household's mistress.

37 0 Pushan, send her on as most auapicious, her who shall be the sharer of my pleasures ; Her who shall twine her loving arms about me, and welcome all my love and mine embraces. 38 For thee, with bridal train, they, first, escorted Sdiy^ to her home. Give to the husband in return, Agni, the wife with progeny. 31 Prom her people : 'a most remarkable and direct assumption of ''heredity" as a lurking danger.' — Mme. Z^naide Ragozin, Vedic India, p. 371. 33 Perhaps spoken, on the way, to the speoratora of the procession. 34 Tkit: the bride's garment. SHryd: meaning here the song of Siiry&'s Bridal. 35 The meaning of /fsdsanam, vifatanam, and adhivikartanam is uncertain. Prof. Wilson renders tliese words by * border-cloth,' * head-cloth,' and * divided skirt.' Prof. Weber and the St. Petersburg Lexicon explain the passage as referring to the preparation of the carcass of the animal that has been slaughtered for the festivity. According to this riew the first line might be rendered : — ' The butchering, the cutting up, the severing of limb and joint ' ; and fur ' hues ' ' forms ' might be substituted. 36 The bridegroom add leases the bride.

38 Ti^e,- Agai. They: (he QandharvM, accov^n^ \.o ^^«.uii« 39 Agni hath given the bride again with splendour and with ample life. Long-lived be he who is her lord ; a hundred autumns let him live. 40 Soma obtained her first of all ; next the Gandharva was her lord. Agni was thy third husband : now one born of woman is thy fourth. 41 Soma to the Gandharva, and to Agni the Gandharva gave : And Agni hath bestowed on me riches and sons and this my 42 Be je not parted ; dwell ye here ; reach the full time of human life. With sons and grandsons sport and play, rejoicing in your own abode. 43 So may PrajsLpati bring children forth to us ; may Aryaman adorn us till old age come nigh. Not inauspicious enter thou thy husband's house : bring blessing to our bipeds and our quadrupeds. 44 Not evil -eyed, no slayer of thy husband, bring weal to cattle, radiant, gentle-hearted ; Loving the Gods, delightful, bearing heroes, bring blessing to our quadrupeds and bipeds. ^ 45 0 Bounteous Indra, make this bride blest in her sons and for- tunate. Vouchsafe to her ten sons, and make her husband the eleventh man.

46 Over thy husband's father and thy husband's mother bear full sway. Over the sister of thy lord, over his brothers rule supreme. 47 So may the Universal Gods, so may the Waters join our hearts. V May M^tarisvan, Dhatar, and Deshtrt together bind us close. 40 As the typical bride SCiryft was first married to Soma, so the youug maid originally belongs to him, then to the Gandharva, as the guardian of virginity, then to Agni as the sacred fire round which she walks in the marriage ceremony, and fourthly to her human husband — Grassmann. 42 The formulae contained in stanzas 42 — 47 are repeated when the bride* groom has returned with his bride to his home, and offers sacrifice with firti The wedded pair are addressed first, and then the bride is exhorted and blessed. Stanza 47 is spoken by the bridegroom for his wife and himsell A7 Beshtri : Instructress, a female deity, not mentioned elsewhere in tha Rigveda. According to SfLyana, ddtrt ^halAadm sarasvati it* meant: 'tha bountiful (Saraswatl).*— W\\Bv)n. For a full account of the marriage cei^mom^a oi \\vfc '^vsA^^A^scw&.5aN«L HYMN 86.] TffE RIOVEDA. 507 Men have abstained from pouring juice : they count not Indra

as a God Where at the votary's store my friend Vrishakapi hath druuk his fill. Supreme is Indra over all. 2 Thou, Indra, heedless passest by the ill Vrish&kapi hath wrought; Yet nowhere else thou findest place wherein to driuk the Soma juice. Supreme is ludra over all. 3 What hath he done to injure thee, this tawny beast Vrishakapi, With whom thou art so angry now 1 What is the votary's food- ful store ? Supreme is Indra over all. i Soon may the hound who hunts the boar seize him and bite him in the ear, O ludra, that YrishUkapi whom thou protectest as a friend. Supreme is Indra over all. 5 Eapi hath marred the beauteous things, all deftly wrought, that were my joy. In pieces will I rend his head ; the sinner's portion shall be woe. Supreme is Indra over all. 6 No Dame hath ampler charms than I, or greater wealth of love's delights. None with more ardour offers all her beauty to her lord's embrace. Supreme is Indra over all. the ritual of Br&hmans who use the S&ma-veda, see Colebrooke's Miscellaneous Essays, No. III., and Weber aud Haas, Indisohe Studien, V. pp, 177 ff. See also Hymns of the Atha/rva-veda, Book XIV., and Dr. J. Ehni's paper, Zeitsehrtft der Deutschen Morgenldndischen Gesellsckaft, XXXIII. pp. 166 ff. I have relied mainly on Ludwig's Commeutary. Prof. Qrassmann has banished the hymn to his Appendix.

1 S&yana ascribes this stanza to Indra ; others make Indrftnl the speaker. Vrisb&kapi is said to have monopolized the offerings that should have been presented to Indjra. Vi'ishdkapi — literally ' the strong ape,' or ' the male ape' — appears to be a sort of intermediate being between a demigod and a demon ; but it is not easy to determine his nature. Sftyana calls him the sou of Indra. He is also said to be the setting sun, and t<he sun who draws up vapour aud irrigates with mist. According to M. Bergaigue, La Religion Vidique^ II. 270, he was a mythical sacrificer. 2 Indrinf blames Indra for his apathy. 3 Indra speaks. Whxit is the votai'y' a foodful store J : why should his appropriation of the worshipper's offerings make thee so angry ? i IndrAnt is the speaker of this stanza and of the two, or three, tbat follow. 5 Kapi: the ape; an abbreviation of Vrish&kapi. Haih marred the beauteous things : according to S4ya. a, hath spoiled the oblations prepared for me by my worshippers. But it seems more probable that Vrisb&kapi has assaulted Indi& il and inflicted injuries on her person. 6 IndrAnl speaks with pride of her voluptuouB chaTmi^^\i\^^\Wi\'^«ftJ^vksSsxV kapi to his amoroue asBnult.

508 tas BXMi^S OP iMOOk t 7 Mother whose love is quickly won, I say what vefily will bo. My breast, 0 Mother, and my head and both my hips seem quivering. Supreme is Indra over all. 8 Dame with the lovely hands atid arms, Vrith broad hatr-jJaits add ample hipS) Why) O thou Hero's wife, art thou angry with our Vpsh&kapif Supreme is Indra over all. 9 This noxious creature looks on me as one bereft of heroes love. Yet Heroes for my sons have I, the Maruts' Friend and Indra's Queen. Supreme is Indra over all. 10 From olden time the matron goes to feast and general sacrifice* Mother of Heroes, ludra's Queen^ the rite's ordainer is extolled* Supreme is Indra over alL 1 1 So have I heard Indrant called most fortunate among these Damefl, For never shall her Consort die in future time through length of days. Supreme is Indra ovet all. 12 Never, IudrS.ni, have I joyed without my friend Vrishlkapi, Whose welcome offering here, made pure with water, goeth to the Gods. Supreme is Indra over al!. 13 Wealthy Vrishakap4ji, blest with sons and consorts of thy sons, Indra will eat thy bulls, thy dear oblation that effecteth much.

Supreme is ludra overall. 14 Fifteen in number, then, for me a score of bullocks they prepare, And I devour the fat thereof: they fill my belly full with foods Supreme is Indra over all. 15 Like as a bull with pointed horn, loud bellowing amid the herds, Sweet to thine heart, 0 Indra, is the brew which she who tends thee pours. Supreme is Indra over all. 7 This staoza is ascribed by S&yana to Yrish&kapi. It is hardly intelligible; btit, as Ladwig says, it seems to be spoken by IndiAni, ezpreftsiog ber indignation at Vrish&kapi's audacity which makes all her body quiver with rage. 9 Indr&nt speaks this and the following stanza. Bwtft of h£rG*» love: who has no brave husband to protect her. 1 0 The matron goes to feast : Indr&nt nieans that Vrish&kapi assaulted her when she was on her way to a festival, which women were accustomed to at* tend ; and that her rank as Indra's consort did not preserve her from insult. 11 Indra speaks this and the following stanza. 13 Spoken by Vrishftkapi to his wife Vrish&kap&yt who is said to represent the dawn, or, by others, the gloaming which follows the setting sun VriBbftkapi.

1 4 Indra speaks. Fifteen : sacrificers ; probably Yrishftkapi and his wif^ and their sons and daughters-in-law. Sftyana explains differently : — * Tb« worshippers dress for me fifteen (and) twenty bulls. — Wilson. 15 IndiUnt speaks, endeavouring to attract him to her own libation instetd of the offerings of Vrish&kapi. I pass over stanzas IQ %u4 ^7» Y{)ftW^^l^WlU^^^xw-^vV^sk\'^ 18 0 Indra this Vrish&kapi bath found a slain wild animal, Dresser, and new-made pan, and knife, and wagon with a load of wood. Supreme is Indra over alL 19 Distinguishing the Ddaa and the Arya, viewing all, I go. I look upon the wise, and drink the simple votary's Soma juice. Supreme is ludra over all. 20 The desert plains and steep descents, how many leagues iu length they spread ! Go to the nearest houses, go unto thine home, Vrishakapi. Supreme is ludra over all. 21 Turn thee again Vrish&kapi ; we twain will bring thee happiness. Thou goest homeward on thy way along this path wnich leads to sleep. Supreme is ludra over all. 22 When, Indra and Vrish&kapi, ye travelled upward to your home, Where was that noisome beast, to whom went it, the beast that troubles man ? Supreme is Indra over all.

23 Daughter of Manu, Parsu bare a score of children at a birth. Her portion verily was bliss although her burthen caused her 18 Indr& il speaUs, but her speech is difficult to understand. WUd animal : Ton Roth conjectures * wild ass * as the meaning of parasvantam here. Dresser: or slaughter- hench. *A fire-place (to cook it).' - Wilson. Indr&nl seems to speak depreciatingly of a sacrifice offered by V tishftkapi as consisting of an unsuitable victim, prepared with instruments and means which chance bas thrown in his way. Ludwig thinks that Vrish&kapi may represent the Moon whose spots are fancifully ccmsidered to be the objects mentioned by Iiidr&nt. 19 / look : with favour. The simple votary is the worshipper who offers his libation in a sincere spirit of devotion. The stanza and the two following are spoken by Indra. 20 Vrish&kapi appears to meditate flight into distant deserts to escape from the wrathful Indr&nt. Indra dissuades him,, and promises to reconcile Indriot to him. 22 The two concluding stanzas seem to be spoken by Indrftni. Stanza 22 is obscure, and stanza 23 has no discoverable connexion with the rest of the hymn. 28 Daughter of Manu : that is, of the progenitor of men. Nothing more i« known of Par§Uy which means a rib. Much of this hymn appears to be inexplicable. M. Bergaigue thinks that Yrishftkapi, Indra' s friend, represents Soma, and IndrAnt the wife of Indra represents Prayer. 'This bizarre myth would symbolize the frequently expressed idea that ludra loves neither the sacred beverage without prayer nor prayer without the sacred beverage. He wishes therefore his union with Prayer to be accompanied by the union of prayer with Soma, and he neglects sacrifice as long as this union of the two essential elements of worship remains unaccomplished.' — See La Religion Vidique, II. 270, 271.

I BALM with oil the mighty Rakshaa-slayer j to the most famous Friend I come for shelter. Enkindled, sharpened by our rites, may Agni protect us in the day and night from evil. 2 0 Jatavedas with the teeth of iron, enkindled with thy flame attack the demons. Seize with thy tongue the foolish gods' adorers : rend, put within thy mouth the raw-fle»h eaters. 3 Apply thy teeth, the upper and the lower, thou who hast both, enkindled and destroying. Roam also in the air, 0 Ring, around us, and with thy jaws assail the wicked spirits. 4 Bending thy shafts through sacrifices, Agni, whetting their points with song as if with whetstones, Pierce to the heart therewith the Yatudhinas, and break their arms uplifted to attack thee. 5 Pierce through the Yatudhana's skin, 0 Agni ; let the destroy- ing dart with fire consume him. Rend his joints, Jatavedas, let the eater of flesh, flesh-seeking, track his mangled body. 6 Where now thou seest, Agni Jatavedas, one of these demons standing still or roaming, Or flying on those paths in air's mid-region, sharpen the shaft and as an archer pierce him. 7 Tear from the evil spirit, JS.tavedas, what he hath seized and

with his spears hath captured. Blazing before him strike him down, 0 Agni ; let spotted carrion-eating kites devour him. 8 Here tell this forth, 0 Agni : whesoever is, he himself, or acteth as, a demon, Him grasp, 0 thou Most Youthful, with thy fuel : to the Manseer's eye give him as booty. 9 With keen glance guard the sacrifice, 0 Agni : thou Sage, conduct it onward to the Vasus. Let not the fiends, 0 Man-beholder, harm thee burning against the Rakshasas to slay them. 2 The demons : Ydtudh&nas, explained by S&yana as = R&kshaaas. See VI^ 304. 15. Foolish gods' adorei's : mUradevdn: according to SAyana, a apedal class of evil spirits called MOrndevas because they make destruotion their sportt 5 The eater of flesh : the wolf or other carnivorous animal. 8 The Man-seer here is either Agm\\\t&&^ ot ^^x'lj^tVva Sun, P To the Voiut: to the Goda to Yj\iom VXn^ o\>\%.\:\Q\»«t^\a»d.^ ^Viv^^* 10 Look on the fiend mid men, as Man-beliolder : rend thou his three extremities in pieces. Demolish with thy flame his ribs, 0 Agni ; the Yl^tudh^na's root destroy thou triply. 1 1 Thrice, Agni, let thy noose surround the demon who with his

falsehood injures Holy Order. Loud roaring >yith thy flame, 0 J^tavedas, crush him and cast him down before the singer. 12 Lend thou the worshipper that eye, 0 Agni, wherewith thou lookest on the hoof-armed demon. With light celestial in Atharvan^s manner burn up the fool who ruins truth with falsehood. 13 Agni, what curse the pair this day have uttered, what heated word the worshippers have spoken. Each arrowy taunt sped from the angry spirit, — pierce to the heart therewith the Y^tudhUnas. 1*1 With fervent heat exterminate the demons ; destroy the fiends with burning flame, 0 Agni. Destroy with fire the foolish gods* adorers ; blaze and destroy the insatiable monsters. 15 May Gods destroy this day the evil-doer: may each hot curse of his return and blast him. Let arrows pierce the liar in his vitals, and Visva's net enclose the Y^tudhUna. 16 The fiend who smears himself with flesh of cattle, with flesh of horses and of human bodies, Who steals the milch-cow's milk away, 0 Agni, — ^tear off the heads of such with fiery fury. 17 The cow gives milk each year, 0 Man-regarder : let not the Y&tudhllua ever taste it. If one would ^lut him with the biestings, Agni, pierce with thy flame his vitals as he meets thee.

plains va$ubhyah here by v<uilndvM.rtKAya : — * to (the acquisition of) richei.' — Wilaon. 10 Hli three extremities: bis three heads, according to Sftyana. 'Kopf und Schultem/ head and shoulders. — Grassmann. Root : meaning his feet. Triply: used vaguely, to correspond with the three upper extremities. * Cut off the triple foot of the Ydtudhdna.* — Wilson. 12 If oof -armed: striking with the hoof. According to Sftyapa, 'having nails like hoofs.' In A thar van* § manner : like Atharvan, the ancient priest who is said to have been the first who obtained fire. 13 T?ie pair: the married pair ; perhaps the sacrifioer and his wife. The Bishi prays that every hasty word that may have been uttered by ^loua ^^'^V^ in their anger nray be used as a weapon to wound t\ie X^W^\i^\i«i, 13 Visra's net : the nooae of the all-pervading A.^ni. 18 Let the fiends driuk the poison of the cattle; may Aditi cast X off the evil-doers. May the God Savitar give them np to ruin, and be their share of plants and herbs denied theui. 19 Agni, from days of old thou slayest demons: never shall Rakshasas in fight overcome thee. Burn np the foolish one^, the flesh-devoarers : let none of them escape thine heavenly arrow.

20 Guard us, 0 Agni, from above and under, pfotect us from behind us and before us ; And may thy flames, most fierce and never wasting, glowing with fervent heat, consume the sinner. 21 From rear, from front, from under, from aboYe us, O King, protect us as a Sage with wisdom. Guard to old age thy friend, 0 Friend, Eternal : O Agni, as Immortal, guard us mortals. 22 We set thee round us as a fort, victorious Aorni, thee a Sage, Of hero lineage, day by day, destroyer of our treacherous foes. 23 Burn with thy poison turned against the treacherous brood of 0 Agni, with thy sharpened glow, with lances armed with points of flame. 24 Burn thou the paired Kimtdins, burn, Agni, the Y^tudhana pairs. 1 sharpen thee, Infallible, with hymns. 0 Sage, be vigilant. 25 Shoot forth, 0 Agni, with thy flame : demolish them on evei*y side. Bi'eak thou the Yatudhana's strength, the vigour of the BAk- Dear, ageless sacrificial drink is offered in light-discovering, heaven-pervading Agni. The Gods spread forth through his Celestial Nature, that he might bear the world up and sustain it. 2 The world was swallowed and concealed in darkness : Agni was born, and light became apparent. The Deities, the broad earth, atid the heavens, and plants, and waters gloried in his friendship,

18 The poison of the cattU: if they drink milk, let it poisoD them. Accordiufif to 84yana, let them drink the poison of the cattle (which is kept in the house), meauing perhaps sitme poidouous ointment used for external application only. :^4 Kimidim : treacherous and malevolent spirits. See VII. 104, 2, note, 1 Sacrt/icial drink : * sweUitig oUj^Woti: ^ctoT^m^Vft^x^^.^NwSMX. 3 laspired by Gods who claim our adoration, I now will laud Eternal Lofty Agui, Him who hath spread abroad the earth with lustre, this heaven, and both the worlds, and air's mid-region. 4 Earliest Priest whom all the Gods accepted, and chose him, and anointed him with butter, He swifty made all things that fly, stand, trarel, all that bath motion, Agui J&tavedas. 6 Beoauso thou, Agni, J^tavedas, stoodest at the world's head with thy refulgent splendour, W(B sent thee forth with hymns and songs and praises : thou fiUedst heaven and earth, God meet for worship. 6 Head of the world is Agni in the night-time ; then, as the Sun, at mom springs up and rises. Then to his task goes the prompt Priest foreknowing the wondrous power of Gods who must be honoured. 7 Lovely is he who, kindled in his greatness, hath shone forth,

seated in the heavens, refulgent. With resonant hymns all Godd who guard our bodies have offered up oblation in this Agni. 8 First the Gods brought the hymnal into being ; then they engendered Agni, then oblation. He was their sacrifice that guards our bodies : him the heavens know, the earth, the waters know him. 9 He, Agni, whom the Gods have generated, in whom they offered up all worlds and creatures. He with his bright glow heated earth and heaven, urging himself right onward in his grandeur. 10 Then by the laud the Gods engendered Agni in heaven, who fills both worlds through strength and vigour. They made him to appear in threefold essence : he ripens plants of every form and nature. 5 We sent thee forth : the Rishi glorifies the power of the priests who ' made Agni their messenger to the Gods. ^ 6 Agni, who is the Moon by oight, at dawn becomes Sdrya or the Sun-God \ who when he sets again becomes Agni. !' 9 All worlds and creatures: prolepticallj : meaning that the oblation offered by the gods was destined to produce the universe.— Ludwig. According to S&yana : — ' in whom all beings have offered oblations ; ' but it is clear that the oblations of th^ Gods are intended.

10 Thnmgh strengih and vigour: ^akthhih: 'by his functions :'— Wilson. - in threefold essence : or in three conditions, or places, as the Sulo.^ Vv^^.^uca:^^ L » and terrestrial fire. 614 THE HYMNS OP [BOOK t 11 What time the Gods, whose due is worship, set him as SorjA, ^ Son of Aditi, in heaven, When the Pair, ever wandering, sprang to being, all creatures that existed looked upon them. 12 For all the world of life the Gods made Agui Vaisvinarato be the days' bright Banner, — Him who hath spread abroad the radiant Mornings, and, coming with his light, unveils the darkness. 13 The wise and holy Deities engendered Agni Vaisvanara whom age ne'er touches, Tiie Ancient Star that wanders on for ever, lofty and strong, Lord of the Living Being, 14 We call upon the Sage with holy verses, Agni VaisvlUuira the ever-beaming. Who hath surpassed both heaven and earth in greatness : he is a God below, a God above us. 15 1 have heard mention of two several pathways, ways of the Fathers and of Gods and mortals. On these two paths each moving creature travels, each thing between the Father and the Mother.

16 These two united paths bear him who journeys bom from the head and pondered with the spirit. He stands directed to all things existing, hasting, unresting in his fiery splendour. 17 Which of us twain knows where they speak together, upper and lower of the two rite-leaders ? Our friends have helped to gather our assembly. They came to sacrifice; who will announce it? 18 How many are the Fires and Suns in number? What is the number of the Dawns and Waters ? Not jestingly I speak to you, 0 Fathers. Sages, I ask yoa this for information. 11 The Pair : the Sun and Moon. Accrding to S&yana, Ushas and Siiryii 13 X(»*(2 of the Living Being: the meaning of yaJahdtffa is unoertaia. Siyana explains it by piljyaaya devasyaf of the adorable God. ' The obsnrfir | of what is firm.* — Ludwig. *The lord of meteors.' — Grassmann. 'Sorval-: lant du Yaksha.'— Bergaigne. ' 1 4 Below : on earth. 15 Tioo several pathways : the way to the other world and the way baokte the earth. The Father and the Mother : heaven and earth. 16 Him who journeys : Agui. From the head: of the world. FromAidi^| the. head or chief of all existence, according to Sftyana. 1

\i Us twain : Agni and the Ilishi. Upper and lower : according to Sijifib! the upper fire is Vftyu and theWw \% tAxtoRtrial Agni. Who will anmwm it ? : Agni alone will make the aaciV^^i^ Vu^i^u 'Wi "Caft ^^:^ I 19 As great as is the fair-winged Morning's presence to him who dwells beside us, Matarisvan 1 Is what the Br&hman does when he approaches to sacrifice and sits below the Hotar.

I WILL extol the most heroic Indra who with his might forced earth and sky asunder ; Who hath filled all with width as man's Upholder, surpassing floods and rivers in his greatness. 2 Stiryais he: throughout the wide expanses shall Indra turn him, swift as car-wheels, hither, Like a stream resting not but ever active : he hath destroyed, with light, the black-hued darkness. 3 To him I sing a holy prayer, incessant, new, matchless, common to the earth and heaven, Who marks, as they were backs, all living creatures : ne'er doth he fail a friend, the noble Indra. 4 I will send forth my songs in flow unceasing, like water from the ocean's depth, to Indra Who to his car on both its sides securely hath fixed the earth and heaven as with an axle. 5 Rousing with draughts, the Shaker, rushing onward, im- petuous, very strong, armed as with arrows Is Soma ; forest trees and all the bushes deceive not Indra with their offered likeness. 19 Morning** pre*enee: the light of Dawn which spreads over heaven and «iarth. ffim wAo divells betide U8: the Tajam&na, or institutor of the .^«acrifioe. — Ludwig. Below the Hotar: below the regular Hotar-priest. S4yana explains this stanza differently : — ' As long, Matarisvan, as the swiftly^ moving (nights) cover the face of the dawn, (so long) ' the Jirdhman, the inferior sitting down (to perform the work) of the Motfri, approaching the sacrifice supports (the ceremony).'— Wilson.

• 1 With width: with his own extended magnitude. 'With radiance.' 2 Sdrya is he : Indra is identified with the Sun whose course he directs. According to S&yana, sttryafk here ^ suvtryafi, heroic. 3 Incessant : or unerring, that is, in strict accordance with the rules of the ritual. A s they were hacks : as if they were horses or oxen, the length i^d shape of whose backs must be carefully considered in forming a judgment *<rf their worth. 5 Prof. Wilson observes : — ' This verse is obscure, partly because the words [«re unusual, partly because there is a confusion between Indra and-^xMh! Deceive not Indra: he will not accept any BubaUtulM \ Yva ^VSl^k^^ '^<c^'Cb2a% but the genuine Soma-pUmt and ita jttiot. 51B THE HYMNS OF [nOOK 1 * 6 Soma hath flowed to him whom naught can equal, the eartb, < the heavens, the firmament, the mountains, — When heightened in his ire his indignation shatters the firm and breaks the strong iu pieces. 7 As an axe fells the tree so he slew Vfitra, brake down the stroDgholda and dug out the rivers. He cleft the mountain like a new made pitcher. ludra brought forth the kine with his Companions.

8 Wise art thou, Punisher of guilt, O Indra. The sword lops limbs, thou smitest down the sinner. The men who injure, as it were a comrade, the lofty Law of Va« ruiria and Mitra. 9 Men who lead evil lives, who break agreements, and injure Varui^, Aryaman, and Mitra,— ^ Against these foes, 0 Mighty Indra, sharpen, as furious death thy Bull of fiery colour. 10 Indra is Sovran Lord of Earth and Hearen, Indra is Lord of waters apd of mountains. Indra is Lord of prosperers and sages : Indra must be invoked in rest and effort. 11 Vaster than days and nights, Giver of increase, raster than firmament and flood of ocean, Vaster than bounds of earth and wind's extension, raster than rivers and our lands is Indra. 12 Forward, as herald of refulgent Morning, let thine insatiate arrow fly, O Indra, And pierce, as 'twere a stone launched forth from heaven, with hottest blaze the men who love deception. 1 3 Him, verily, the moons, the mountains followed, the tall trees followed and the plants and herbage. Yearning with love both Worlds approached, the Waters waited on Indra when he first bad being. 7 HU Companions : the Maruta, who assisted him in performing his exploit

8 Punisher of guili : here Indra is said to discharge the duties wkich il more ancient hymns are ascribed to Agni and to Mitra and VarunA. . 9 Thy Bidl: thy thunderbolt. *The heavy strong red weapon.'— X. 10 Invest and effort: ' for the acquirement and preMrvation of weslthw— Wilson. IS Th$ moons : or, the mouth«. Waited on Indra : as the repx^sentaliil o# the Sun, the originator ol aWWie.— \aw^^\V 14 Where was the vengeful dart wheu thou, 0 Indra, clavest the demon ever bent oa outrage ? When fiends lay there upon the ground extended like cattle in the place of immolation ? 16 Those who are set in enmity against us, the Ogai^as, 0 Indra, waxen mighty, — Let blinding darkness follow those our foeraen, while these shall have bright shining nights to light them. 16 May plentiful libations of the people, and singing Rishis' holy prayers rejoice thee. Hearing with love this common invocation, come unto us, pass by all those who praise thee. 17 0 Indra, thus may we be made partakers of thy new favours that shall bring us profit. Singing with love, may we the VisYsLmitras win daylight even now through thee, 0 Indra.

18 Call we on Maghavan, auspicious Indra, best Hero in the fight where spoil is gathered, The Strong who listens, who gives aid in battles, who slays the Yritras, wins and gathers riches.

A THOUSAND heads hath Purusha, a thousand eyes, a thousand feet. On every side pervading earth he fills a space ten fingers wide. 2 This Purusha is all that yet hath been and all that is to be ; The Lord of Immortality which waxes greater still by food. ■iiBii.»»i« I ■ . ■ ..■■■iiai ■■■■■»■ ■■■■■■I ■■■^■■« ■■■■■ ■i^.»^. — ■ m Mw^— — 14 Fiends i mitrakr&vah : the exact meaning of the word is uncertain. Prof. Lud wig takes it as a genitive case : ' What time they lay there on the earth extended like oxen in a demon's place of slaughter.' 15 OganoB : probably the name of some hostile clan. According to Sftyana, enemies assembled in numbers. These : us and our friends here. 16 AU those who praise thee: all other worshippers. 18 This is the concluding stanza of several hymns of the Visv&mitras. See IIL 30. 22 ; 81. 22 ; 82. 17 ; 84. 11 ; 35. 11 ; 36. 11. 1 Purusha, embodied spirit, or Man personified and regarded as the soul and original source of the universe, the personal and life-giving principle in •11 animated beings, is said to have a thousand, that is, innumerable, head*^ eyeSy and feetysa being one with all created life. A space ten fingers wide : the region of the heart of man, wherein the soul was supposed to reside. Although as the Universal Soul he pervades the universe, a^^ the Individual Soul he is enclosed in a space of narrow dimensions. See. Hymns of the Atharva-veda, XIX. 6. 1, note.

2 The second line is explained in various ways. The meaning of the words leenuht^ be : he is lord of immortality or the immortal world oi ^Vsa C^<^^« which gTQWB groHter by food, that is, by the MbCx'\&Qvs\ oSstvc^^ ^1 \&»&% 3 So mighty is his greatness ; yea, greater than this is Purushft. All creatures are one-fourth of him, three-fourths eternal life 4 With three-fourths Purusha went up : one-fourth of him again was here. Thence he strode out to every side over what eats not and what eats. 5 From him Yirij was bom ; again Purusha from Vir&j was horn. As soon as he was bom he spread eastward and westward o'er 6 When Grods prepared the sacrifice with Purusha as their offering, Its oil was spring, the holy gift was autumn ; summer was the wood. 7 They balmed as victimon the grass Purushabom in earliest time. With him the Deities and all S&dhyas and Bisbis sacrificed. According to S&yana : he is the lord or distribufcer of immortaliij because he becomes the visible world in order that living beings may obtain the fraits of their actions and gain moksha or final liberation from their bonds, ' he k also the lord of immortality ; for he mounts beyond (his own oonditioa) for the food (of living beings).*— Wilson. Colebrooke traoalates the line:— ' he is that which gprows by nourishmeat, and he is the distributer of immortality.' Dr. Muir renders it by : — ' He ia also the lord of immortality, cunoe by food he expands.' According to the paraphrase in the BkdgavtUa'Purdna, the meaning of the last clause is : ' since he hath transcended mortal nutriment.' Prof. Lud wig's version is : ^ auch fiber die unsterblichkeit gebietend, [da er,] was durch speise [ist,] weit iiberragty' ruling also over immortality, [since he] far transcends what [exists] through food ; but in his Commentary a somewhat different explanation is g^iven. ' Ruling over immortality, he was all that grows by food.' — Peterson.

3 Eternal life : 4imritam : immortality, or the immortal Qods. 4 Over what eats not and what eatg : over animate and inanimate ereation. According to S&jana and Mahtdhara, over both classes of created things, . those capable of enjoyment, that is, who can taste the reward and puniwment of good and evil actions, such as Gk>ds, men, and lower animals, and those who are incapable thereof, such as mountains and rivers — ehetanamf or conscious, achetananif or unconscious, creation. 5 Fi'om him : or, from that, the * one-fourth ' mentioned in stansaa 8 and 4. Virdj, or, in the nominative form, Vir&t, is said to have come, in the form of the mundane egg, from Adi-Purusha, the primeval Purusha, or presiding Male or Spirit, ' who then entered into this egg, which he animates as its vital soul or divine principle.' Or Y ir&j may * be the female counterpart of Purusha as Aditi of Daksha in X. 72. 4, 5.' See Dr. Muir*s exhaustive Note on this passage, 0. S. TeaAs, Y. pp. 869, 370; and Wallis, Chtmology of tki Rigveda, p. 87. Eastward and westward : or, before and behind. 6 The sacrifice : mdruisam yajfianiy a mental or imaginary sacrifice, aecording to Siyana. Summer : gi^hmd does not occur in any other R. Y. hyma. Spring : vasantd occurs in only one other R. Y. hymn.

/ On the groM: on the sacred is;raaa \k%^d \\i «wst\^Qfta« S4c?Ayat ; s div ot oeleatdal beings, probably ancieixV. dv^Va^ «aft.x>fiL^««» 37 MN dC] THS niOVEDA. 510 8 From that great general sacrifice the dripping fat was gather- ed up. He formed the creatures of the air, and animals both wild and tame. 9 From that great general sacrifice Kichas and Sama-hjmns were bom : Therefrom were spells and charms produced ; the Yajus bad its birth from it. 10 From it were horses born, from it all cattle with two rows of teeth : From it were generated kine, from it the goats and sheep were bom. 1 1 When they divided Purusha how many portions did they make t What do they call his mouth, his arms } What do they call his thighs and feet } 12 The Brilbman was his mouth, of both his arms was the Raljanya made. His thighs became the Vaisya, from his feet the Sikdra was produced. 13 The Moon was gendered from his mind, and from his eye the Sun had birth ; Indra and Agui from his mouth were born, and Vslyu from his breath. 14 Forth from his navel came mid-air; the sky was fashioned

from his head ; Earth from his feet, and from his ear the regions. Thus they formed the worlds. S The dnppiTtff^^^fiU : ' the mixture of curds and butter,' — Wikon. Re .- or, it ; the sacrifio^ihvictiin Purusha, or the sacred clarified butter. The ereatures of the air: * those^inials over whom V&yu presides.* — Wilson. 9 Spellt €md charms: probably those of the later collection of the Atharvaveda. The Yajui: the Tajur-veda. 12 R^anya: the second or Kshatriya caste, the regal and military class. Vaisya : the husbandman ; he whose business is agriculture and trade, ^^ra : the labourer. The Brfthman is called the mouth of Purusha, as having the special privilege, as a priest, of addresnug the Gods in prayer. The arms of Purusha became the R&janya, the prince and soldier who wields the sword and spear. His thighs* the strongst parts of his body, became the agriculturist and tradesman, tiiie chief support of society ; and his feet, the emblems of vigour and activity, became the ijlidra or labouring man on whose toil and industry all ultimately rests. This is the only passage in the Rigveda which enumerates the four castes. 14 Cf. the creation myth of the world-giant Tmir or Hymir in old Northern poetry. The hills are his bones, the vault of the sky h.\« «k\)J\^ >i)(i<^ «ra. \£s»k bloody and the eloudg his br<ii9i. — Corpus Poetiftun^ Boredle,"^^- W^. ^R»^'

16 Seven fencing-gticks had he, thiioe seven layers of fuel were prepared, - When the Gods, offering sacrifice, bound, as their victim, Purusha. 16 Gods, sacrificing, sacrificed the victim : these were the eariiett holy ordinances. The Mighty Ones attained the height of heaven, there where the SAdhyas, Gods of old, are dwelling.

Brisk, at the place of IM, hymned by men who wake, our own familiar Friend is kindled in the house ; Hotar of all oblation, worthy of our choice. Lord, beaming, trusty friend to cme who loveth him. 2 He, excellent in glory, guest in every house, finds like a swift- winged bird a home in every tree. Benevolent to men, he scorns no living man : Friend to the tribes of men he dwells with every tribe. 3 Most sage with insight, passing skilful with thy powers art thou, 0 Agni, wise with wisdom, knowing alL As Vasu, thou alone art Lord of all good things, oi all the treasures that the heavens and earth produce. 4 Foreknowing well, 0 Agni, thou in I}4's place hast occupied thy regular station balmed with oil. Marked are thy comings like the comings of the Dawns, the rays of him who sbineth spotless as the Sun. 16 Fencing-siick$ : guards, or pieces of wood laid round the sacrificial fire to enclose it. Sfty ana explains paridhdyah as the seven metres, or as six shallow trenches dug round the fire, and an imaginary one round the Sun. Mahldhara says that the seven oceans may be intended.

This pantheistic hymn, which is generally called the Purushastkkta, is of comparatively recent origin, and appears to be an attempt to harmonize the two ideas of sacrifice and cr^itinn. For further information regarding it, see Muir, O S. Texts, I. pp. 6—11, and V. 368— S77, Prof. Max Muller, Ancient Sanskrit Literature, pp. 570f, and Dr. Scherman, Philosophiseke Hjfwtnen atit der Rig-und Atkarva-veda-Sanhitd, pp. 11 — 23. The hymn has also been translated by Colebrooke, Miscellaneous Essays, pp, 167, 158; by Wallis, Cosmology of the Rigveda, pp. 87, 88; and by Peterson, Hymns from the Rigveda, pp. 289, 290; also by Burnouf, BMgavata Purdna, Preface to Vol. I., and by Weber, Indisehe Stvdien, IX. p. 5. Grassmann's Translation in his Appendix to Vol. II., and Ludwig*s Translation and Commentary should be consulted. See also Hymns of the Atfiarva-veda, XIX. 6, which is a reproduction of this hymn with transpositions and variations. 1 The place of ltd : thft shrine where clarified butter is poured upon tiM fire. Our oivn familiar Friend: Agni, the Friend of the house. 2 Swift-willed bird : or, bir<\ oi pv^y . ' auutwr/ according to Ludwig. 3 Fatu • the word meaning aiso good mv^ IveoiuTe^

JiYMN 91.] ^HB RIQVSDA. 521 5 Thy glories are, as lightnings from the rainy cloud, marked, many-hued, like heralds of the Dawns' approach, When, loosed to wander over plants and forest trees, thou crammest by thyself thy food into thy mouth. 6 Him, duly coming as their germ, have plants received : this Agni have maternal Waters brought to life. So in like manner do the forest trees and plants bear him within them and produce him evermore. 7 When, sped and urged by wind, thou spreadest thee abroad, ' swift piercing through thy food according to thy will. Thy never-ceasing blazes, longing to consume, like men on chariots, Agni, strive on every side. 8 Agni, the Hotar-priest who fills the assembly full, Waker of knowledge, chief Controller of the thought, — Him, yea, none other than thyself, doth man elect at sacrificial offerings great and small alike. 9 Here, Agni, the arrangers, those attached to thee, elect thee as their Priest in sacred gatherings, When men with strewn dipt grass and sacrificial gifts offer thee entertainment, piously inclined. 10 Thine is the Herald's task and Cleanser's duly timed; Leader art thou, and Kindler for the pious man. Thou art Director, thou the ministering Priest : thou art the Brahman, Lord and Master in our home.

11 When mortal man presents to thee Immortal God, Agni, his fuel or his sacrificial gift. Then thou art his Adhvaryu, Hotar, messsenger, callest th« Gods and orderest the sacrifice. 12 From us these hymns in concert have gone forth to him, these holy words, these Kichas, songs and eulogies. Eager for wealth, to J&tavedas fain for wealth : when they have waxen strong they please their Strengthener. 6 Agni is produced in the form of lightning by the waters of the firma> ment, or the clouds, and descends with the rain into plants and trees, from the wood of which he is brought forth by attrition. 8 Qreat and snail : with Soma or withoi:^ it. 9 The ai^angerg : priests who order and conduct the sacrificial ceremonies. • 10 Agni discharges the duties of the seven chief priests, officiating as Hotar, Potar, Nesh^, Agnldh, Pras&star, Adhvaryu, and Brahmao. See II. I. 2, where this stanza originally occurs. 11 CalUtt the Qodt: 'sayest the formulae.' — Ludwig. 1 2 Richas : yeraes of praise. 13 This newest eulogy will I speak forth to him, the Ancient Que who loves it. May he hear oar voice. May it come near his heart and make it stir with love, as a fond well-dressed matron clings about her lord.

14 He in whom horses, bulls, oxen, and barren cows, and rams, when duly set apart, are offered up, — To Agui, Soma-sprinkled, drinker of sweet juice, Disposer, with my heart I briug a fair hymn forth. 15 Into thy mouth is poured the offering, Agni, as Soma into cup, oil into ladle. Vouchsafe us wealth, strength-winning, blest with heroes, wealth lofty, praised by men, and full of splendour.

I PRAISE your Charioteer of sacri6ce, the Lord of men. Priest of the tribes, refulgent, Guest of night. Blazing amid dry plauts, snatching amid the green, the Strong, the Holy Herald hath attained to heaven. 2 Him, Agui, Gods aud men have made their chief support, who drinks the fatness and completes the sacrifice. With kisses they caress the Grandson of the Red, like the swift ray of light, the Household Priest of Dawn. 3 Yea, we discriminate his and the niggard's ways : his branches evermore are sent forth to consume. When his terrific flames have reached the Immortals' world, then men remember and extol the Heavenly Folk. 4 For then the net of Law, Dyaus, and the wide expanse, Earth, Worship, aud Devotion meet for highest praise, Varuna, Indra, Mitra were of one accord, and Savitar and Bhaga, Lords of holy might. 5 Onward, with ever-roaming Rudra, speed the floods : over Ara- mati the Mighty have they run. With them Parijman, moving round his vast domain, loud bellowing, bedews all things that are within. 2 Computes the sacrifice : or, fills the assembly full. Grandson of the Red : * son of the brilliant Vayu.*— Wilson. Sprung from his own red glow, cue fire being kindled f lom another.

3 Men remember : because then their prayers are granted. 5 ArariMii: the earth. — Siyana. Armaiti, of the Avesta, also means Earth personified as well as Devotion or Piety. Parijman: 'the circumambient (ludra),' — Wilson. € Tke Asura : Dyaus himaelt. ffYMir92.] THE RIQVBDA, 523 6 Straightway the Rudras, Maruts visiting all men, Falcons of DyauSy home-dwellerd with the Asura, — Varuna, Mitra, Aryaman look on with these, and the swiftmoving Indra with swift-moving Gods. 7 With Indra have they found enjoyment, they who toil, in the light*s beauty, in the very Strong One's strength ; The singers who iq men's assemblies forged for him, according to his due, his friend the thunderbolt. 8 Even the Sun's Bay Coursers hath he held in check : each one fears Indra as the mightiest of all. Unhindered, from the air's vault thunders day by day the loud triumphant breathing of the fearful Bull. 9 With humble adoration show this day your song of praise to mighty Rudra, Ruler of the brave : With whom, the Eager Ones, going their ordered course, he comes from heaven Self-bright, auspicious, strong to guard. 10 For these have spread abroad the fame of human kind, the

Bull Brihaspati and Soma's brotherhood. Atharvan first by sacrifices made men sure : through skill the Bbrigus were esteemed of all as Gods. 1 1 For these, the Earth and Heaven with their abundant seed, four-bodied Nar&sansa, Yama, Aditi, God Tvashtar Wealth-bestower, the Ribhukshanas, Rodasi Maruts, Vishnu, claim and merit praise. 12 And may he too give ear, the Sage, from far away, the Dragon of the Deep, to this our yearning call. Ye Sun and Moon who dwell in heaven and move in turn, and with your thought, 0 Earth and Sky, observe this well. 13 Dear to all Gods, may Pdshan guard the ways we go, the Waters' Child and V&yu help us to success. Sing lauds for your great bliss to Wind, the breath of all : ye Asvins prompt to hear, hear this upon your way. 7 Worshippers are rewarded in heaven for the hymns and prayers with which they have strengthened and armed Indra for his great deeds. 9 WUk whom : the Maruts. 10 Soma* 8 brotherhood: all Gods who are entitled to drink Soma juice. Mcuie men ture : gave them assurance of obtaining what tbey asked. 11 Four-bodied Nardfama: Agni provided with four fires, or complete in all his parts. RU>huk8han(U : Ribhus. JRodatt : consort of the Maruts.

12 The Dragon of the Deep: Ahibudhnya, regent of the «A«k ^1^yc« 13 T^g Waten* ChUd : Agni, bom aa lightuva^ Itom >i3aft ^<Ji\sA»« 524 THE BTMNS OP [BOOK Jt 14 With hymns of praise we sing him who is throned as Lord over these fearless tribes, the Self-resplendent One. We praise Night's youthful Lord benevolent to men, the foeless One, the free, with all celestial Dames. 15 By reason o£ his birth here Augiras first sang : the pressing- stones upraised beheld the &) orifice — The stones through which the Sage became exceeding vast, and the sharp axe obtains in fight the beauteous place.

Mighty are ye, and far-extended, Heaven and Earth r both Worlds are evermore to us like two young Dames. Guard us thereby from stronger foe ; guard us hereby to give us strength. 2 In each succeeding sacrifice that mortal honoureth the Gods, He who, most widely known and famed for happiness, inviteth 3 Ye who are Rulers over all, great is your sovran power as Gods. Ye all possess all majesty : all must be served in sacrifice. 4 These are the joyous Kings of Immortality, Parijman, Mitra, Aryaman, and Yaruna. What else is Rudra, praised of men 1 the Maruts, Bhaga, PAsha^ja? 5 Come also to our dwelling, Lords of ample wealth, common partakers of our waters, Sun and Moon, When the great Dragon of the Deep hath settled down upon their floors. 6 And let the Asvins, Lords of splendour, set us free, — both Gods, and, with their Laws, Mitra and Yaruna. Through woes, as over desert lands, he speeds to ample opulence. #■ -I ■' ■ ■■■■■■. -■■■! - ■ ■ — ■ ■ —— - ■■■ ■ ■ ■■ ^'t 14 The Self- resplendent One: Agni, Night* » youthful Lord: the Moon. Celestial Dames : the lunar asterisms.

15 The Sage: Indra, according to S&yana. Sharp axe: the thunderbolt. The meaning of thia stauza is obscure. 1 The-rehy hereby: literally 'by those'... . 'by these.* Sftyana suppjies pdlanaih, protections, in Xyoth cases. The former may refer to the Maghavans, and tbe* latter to the people in general. 4 Immortality : or, the immortal world. Parijman: Koamer round ; V&yu. What else : that is, Rudra is also one of these Kings. PUshana : a lengthened form of the usual POshan. 5 Waters : libations of Soma juice. Sdyana explains ndktam by rdtrau * by night.' It is, as Prof. Ludwig has pointed out, a shortened form of nakshtamy * come ye.' Upon their floors : * in their company in the firms- men tal ("ciouds). '— Wilson. The meaiiYQ|^ v& obwinvev ^ JS^e/ the Mcrificer whom thea« Ooda ^xoiXAct., 7 Yea, let the ;Vsvins Twain be gracious unto us, even Rudras, and all Gods, Bhaga, Rathaspati ; Parijman, Ribha, V&ja, 0 Lords of all wealth Ribhukshanas. 8 Prompt is Ribhukshan, prompt the worshipper's strong drink : may thy fleet Bay Steeds, thine who speedest on, approach. Not man's but God's is sacrifice whose psalm is unassailable. 9 0 God Savitar, harmed by none, lauded, give us a place among

wealthy princes. With his Car-steeds at once hath our Indra guided the reins and the car of these men. 10 To these men present here, 0 Heaven and Earth, to us grant lofty fame extending over all mankind. Give us a steed to win us strength, a steed with wealth for victory. 11 This speaker, Indra — for thou art our Friend— wherever he may be, guard thou, Victor ! for help, ever for help : Thy wisdom, Vasu I prosper him. 12 So have they strengthened this mine hymn which seems to take its bright path to the Sun, and reconciles the men : Thus forms a c irpenter the yoke of horses, not to be displaced. 13 Whose chariot-seat hath come again laden with wealth and bright with gold, Lightly, with piercing ends, as 'twere two ranks of heroes ranged for fight. 14 This Vj Duhsima Prithav^na have I sung, to Vena, R^ma, to the noV>les, and the King. They yoked five hundred, and their love of us was famed upon their waiy, 15 Besides, they showed us seven-and-seventy horses here. T^nva at once displayed his gift, P&rthya at once displayed his gift, and straightway Mayava showed his.

7 JRatkaapati : the guardian of wav-ohariots. Of. X. 64. 10. RiblMktkai^ciM : ]BLibhu8. 8 ^ibhuktkan : * the mighty ( Indra).* — ^Wilson. 9 With his Oar-ateede : with us prieats, who draw the chariot of saonfioe. 12 So have they strengthened: 'May (the priests) strengthen.' — Wilson. The yoke : as the yoke keeps a pair of horses together so the hymn addressed to the Gods reconciles worshippers and fills them with like, feelings of devotion. 13 Piereing ends : of the axle, which pass through the naves. 14 Duhsima Prithavdna, Vena^ and JRdma were Maghavans or wealthy institiitors of sacrifices. To the King : dsure : to the Asura, lord or chief. Five hundred : horses or chariots. • ' 15 Horses; there is no substantive in the t%xt. ^Vjw\«^ %">r^^^OK'^ ^'Ax^

Let these speak loudly forth ; let us speak out aloud : to the loud speaking Pressing-stones address the speech ; When, rich with Soma juice, Stones of the mountain, je, united, swift to Indra bring the sound of praise. 2 They speak out like a hundred, like a thousand men : they cry aloud to us with their green-tinted months, While, pious Stones, they ply their task with piety, and, even before the Hotar, taste the offered food. 3 Loudly they speak, for they have found the savoury meath : they make a humming sound over the meat prepar^. As they devour the branch of the Red-coloured Tree, these, the well-pastured Bulls, have uttered bellowings. 4 They cry aloud, with strong exhilarating drink, calling on Indra now, for they have found the meath. Bold, with the sisters they hnve danced, embraced by them, making the earth re(Scho with their ringing sound. 5 The Eagles have sent forth their cry aloft in heaven ; in the sky's vault the dark impetuous ones have danced. Then downward to the nether stone's fixt place they sink, and, splendid as the Sun, effuse their copious stream. 6 Like strong ones drawing, they have put forth all their

strength : the Bulls, harnessed together, bear the chariot-pWes. When they have bellowed, panting, swallowing their food, the sound of their loud snorting is like that of steeds. 7 To these who have ten workers and a tenfold g^'rth, to these who have ten yoke-straps and ten binding >2kongs, To these who bear ten reins, the eternal sing ye praise, to these who bear ten car-poles, ten when they are yoked. cowB. These horses, or cows, were presented \o the priests. Tdnva, PdrthyUf and Mdyava are patronymics which do not occur again in the Rigveda. Ludwig thinks that a quarrel had arisen between the Maghavans or nobles (stanza 14) and the Visas or people (stansa 9), and that the priests, who had reconciled the two parties, were presented with the chariots which had been prepared for battle. See stanza 1?, in which, according to this explanation, nd should be rendered by 'and not ' instead of 'as 'twere.' The hymn, which is difficult and in parts almost unintelligible, is placed by Grassmann in bis Appendix. Hotar : * (Agni) the invoker (of the gods).' — Wilson. Or the human Hotar* priest may be intended. 3 Red-coloured Tree: the Soma- plant. Well-p<ntur€d : the meaning of sUbkarvd is obncure. See Hillebrandt, V. M., I. 18.

4 The sUUrt : the fingers. 5 The Faglen : the rapidly moving ce\e«.\.\&\ ^T«««-%tQn«a« 7 Ten Vforkera: the fingers ot botVi YiwaAa. 8 These Stones with ten conductors, rapid in their course, with lovely revolution travel round ftwd round. The J have been iirst to drink the flowing Soma juice, first to enjoy the milky fluid of the stalk. 9 These Soma-eaters kiss Indra's Bay-coloured Steeds : draining the stalk they sit upon the ox's hide. Indra, when he hath drunk Soma-meath drawn by them, waxes in strength, is famed, is mighty as a Bull. 10 Strong is your stalk ; ye, verily, never shall be harmed : ye have refreshment, ye are ever satisfied. Fair are ye, as it were, through splendour of his wealth, his in whose sacrifice, 0 Stones, ye find delight. 11 Bored deep, but not pierced through with holes, are ye, O Stones, not looseued, never weary, and exempt from death, Eternal, undiseased, moving in sundry ways, uuthirsting, full of fatness, void of all desire. 12 Your fathers, verily, stand firm from sge to age : they, loving rest, are not dissevered from their seat. Untouched by time, ne'er lacking green plants and green tre^s, they with their voice have caused the heavens and earth to hear.

13 This, this the Stones proclaim, what time they are disjoined, and when w^ith ringing sounds they move and diink the balm. Like tillers of the grouud when they are sowing seed, they mix the Soma, nor, devouring, minish it. 14 They have raised high their voice for juice, for sacrifice, strik- ing the Mother Earth as though they danced thereon. So loose thou too his thought who hath effused the sap, and let the Stones which we are honouring be disjoined.

Ho there, my consort ! Stay, thou fierce-souled lady, and let us reason for a while together. Such thoughts as these of ours, while yet unspoken in days gone by have never brought us comfort. 9 The ox's hide : spre^td underneath to catch and hold the droppings. 12 Your fathers : the mountains from which you came. 14 Striking the Mother Earth: * Earth ' is not in the text :— 'they made a noise like (children) at play, stiiking their mother.* — Wilson. I have followed Prof. Ludwig's explanation. The hymn is a dialogue between Purftravas and Urrasl, and they are severally the Uishis of the stanzas which they speak. The dialogue, which 15 sometimes almost uninteliigible, contains the germs of a leeend -sxVa^V:^ \^ related in the Satapathch£rdhmana, reappoata Vn \^<b llw<^V^va\a ^s^ 528 TffE HYMNS OF [BOOK 1.^ 2 What am I now to do with this thy saying I I have gone from thee like the first of Mornings. Puriiravas, return thou to thy dwelling : I, like the wind, am diflScult to capture. 3 Like a shaft sent for glory from the quiver, or swift steed winning cattle, wimiing hundreds, The light;»sring seemed to flash, as cowards planned it. The minstrcfls l^leated like a lamb in trouble.

4 Giving her husband's father life and riches, from the near dwelling, when her lover craved her, She sought the home w^herein she found her pleasure, accepting day and night her lord's embraces. 5 Thrice in the day didst thou embrace thy consort, though coldly she received thy fond caresses. To thy desires, Puriiravas, I yielded: so wast thou king, 0 hero, of my body. 6 The maids Sujiirni, Sreni, Sumne-^pi, Charanyu, Granthint, and Hradechakshus, — These like red kine have hastened forth, the bright ones, and like milch-cows Lave lowed in emulation. Purdnca, and forms the plot of the well-known drama, Vihramorvagt, or The Hero and the Nymph, According to this legend, Urvast, an Apsaraa or Kymph of heaven, has been banished to earth where she consents to live with King Puriiravas on condition that he takes care of her two pet rams, and that she never sees him unclothed. She lives with Puriiravas for four years, when the Qandharvas or heaveuly minstrels resolve to bring her back. They steal one of the rams by night. Purflravas springs from his bed ; the Gandharvas send on him a flash of magic lightning, and Urvast sees her husband naked. One of the conditions of the continuance of their union is broken, and the nymph instantly vanishes. Puriiravas meets her afterwards and in vain implores her to return. At last she relents, and in due time a son is born to them. These are the main outlines of a sonaewhat variously told story.

1 Pur^ravas speaks, when he has met Urvasi again after her sudden departure. 3 Pururavas speaks, reminding her of the circumstances in which she vanished. * Yea,* he says, * thou wen test from me with the speed of an arrow or a racer. The cowardly Qandharvas deluded us. They bleated like a lamb to make us think that one of thy pets was in pain or danger, and then, by a flash of factitious lightning, made me visible to thee in my nakedness.* 4 Life and riches: meaning, perhaps, as Prof. Ludwig suggests, the future grandson. The near dwelling : her father-in-law's house, where she spent much of her time. Her lover : her husband Puriiravas. This stanza and the next are spoken by Urvst 6 This stanza is ascribed by Slyana to Pururavas, who mentions the names of the Apsarases who were the companions of Urvasi after her flight. They • are compared to red kine, meaning, perhaps, bright flashes of lightning followed by the Jowing or bellowing oi tVie l>a,Mud«c, BTMN a5.J THE RIGVEDA. 5» 7 While he was born the Dames sate down together, the Rivers with free kindness gave him nurture ; And then, Purdravas, the Gods iucreased thee for mighty battle, to destroy the Dasyus.

8 When I, a mortal, wooed to mine embraces these heavenly nymphs who laid aside their raiment, Like a soared snake they fled from me in terror, like chariot horses wheu the car has touched them. 9 When, loving these Immortal Ones, the mortal hath converse with the nymphs as they allow him. Like swans they show the beauty of their bodies, liie horses in their play they bite and nibble. 10 She who flashed brilliant as tlie falling lightiung brought me delicious presents from the waters. Now from tiie flood be born a strong yowpg hero I May Urvasl prolong her life for ever 1 11 Thy birth hath made me drink froi* earthly milch-kine: this power, Pururavas, hast thou vruchsafed me. I knew, and, warned thee, on chat day. Thou wouldst not hear me. What sayest thm, when naught avails thee ? 12 When will the son be born<^iid seek his father? Mourner-like, will he weep when firp' he knows him ? Who shall divide the •ccordant wife and husband, while fire is shining with th^ consort's parents ? 7 Urvast speaks, rem^'li^JJ Puriiravas of the favour shown him at his birth, by the celestial D'am<«* who were present, the Rivers who nursed him, and the Gods who gave ^i^ strength. Another explanation is that in the first half of the stanza Urvast speaks, by anticipation, of the son whom she will bear to Puriirav*»i«

8 Pururavas -^iitplftiiis o^ the shyness of the nymphs mentioned in stanza 6, L with whose s^iety he had sought to console himself. A mortal : meaning that ' if he had he^^ ^ God their behaviour would have been different. Raitnewt : ^ Mam : e^pl^in^ by S&yana as svaHyam r^pam, their own proper form. 9 UrMiBl replies. The Apsarases, she says, as a rule only coquet with mortal men- As they allow him : krdtuhhir n&; see Gkldner, F. /S., I. 276. lAke •aoan/.' S4yana explains na here differently :— 'they (becoming) ducks do not shoiv their bodies.' — Wilson. 10 Piirdravas speaks. Urvast. he says, did not treat him so coldly. Prom the waters: of the firmament. Prom the fiood : from UrvHSl who comes from I the watery regions above. S&yaoa explains apdk differently : — 'a son ahU in tut aud friendly to man has been born.' — Wilson. 11 Urvast speaks. Auconliug to Sdyana, whom Wilson, Qrasftmann, and 1 Qeldner follow, the translation of the first half-line would be : — *Tho«i hnst I l>een born to give the eaith protection.' Warned thee on that day : told thoQ..^ . ' ^hen I agreed to live with thee what would hap^u \i tYk^ Quii<^\ivQ!Q& ^V ^^\ *^ mgreement were not strictly observed. J a Pururavas epe&kn, JSCnom him : *on reoogumu^ ;^w\«Y' — ^ '^^^^^ ^'^'» 34

13 I will console him when his tears are falling: he shall not weep and cry for care that blesses. That which is thine, between us, will I send thee, (xo home again, thou fool ; thou hast not won me. i 14 Thy lover shall flee forth this day for ever, to seek, vithoHt return, the farthest distance. Then let his bed be in Destruction's bosom, and there let fierce rapacious wolves devour him. 15 Nay, do not die, Pururavas, nor vanish : let not the evil-omened wolves devour thee. WitVi women there can be no lasting friendship : hearts of hyenas are the hearts of women. 16 When ami(L men in altered shape I sojourned, and through four antunria spent the nights among them, I tasted once a l^y a drop of butter ; and even now with that am I contented. 17 I, her best love, call \rrvasi to meet me, her who fills air and measures out the reg*^ Let the gift brought by p^ty approach thee. Turn thou to me again : my heart is tr(>ibled. 18 Thus speak these Gods to thet Q son of Ila: As death hath verily got thee for his subject, Thy sons shall serve the Gods witK their oblation, and thou, moreover, shalt rejoice in Svarga.

wbeu he knows my story, knows how his father has U^n deserted. While fat is shining : so lonj; as the father-in-law and mother-in-Kw who sanctioned th« u ion live and maintain their household fire. 13 UrvQsi answers. That which is thine, between U9 : oui child our common treasure. 14 Pururavas threatens to destroy himself. 15 Urvas! speaks this and the next stanza. la A drop of butter : one of the conditions on which the conC^u&oce of their union depended was that she should eat nothing but a small quanti^ of ghrita or clarified butter daily. See stanza 11. 17 Pururavas speaks. If er beat Jove : vi^sUhthah here is evidently, «« th» Scholiast says, an epithet and not a name, meaning ' most excellent/ ' i^oit precious.' Fills air : representing the morning mist, or the first flush ol light, that spreads over the heavens before the rising of the sun. 18 There is an hiatus between this stanza and 17, an entire break of coi* tinuity. The fragment is ascribed t*) UrvRSl, who consoles Purdravat Ijy telling him of the promise of the deities that after his death his sons shall offer sacrifice to the Gods, and he himself shall be blest in heaven. Soi^ €f Ud : Purftravas, called Aila or son of lift who was the daughter of Manu.

In the great synod will I laud thy two Bay Steeds : I prize the sweet strong drink of thee the Warrior-God, His who pours lovely oil as 'twere with yellow drops. Let my songs enter thee whose form hath golden tints. 2 Ye who in concert sing unto the gold-hued place, like Bay Steeds driving onward to the heavenly seat, For Indra laud ye strength allied with Tawny Steeds, laud him whom cows content as 'twere with yellow drops. 3 His is that thunderbolt, of iron, golden-hued, gold-coloured, very dear, and yellow in his arms ; Bright with strong teeth, destroying with its tawny rage. In Indra are set fast all forms of golden hue. 4 As if a lovely ray were laid upon the sky, the golden thunder- bolt spread out as in a race. That iron bolt with yellow jaw smote Ahi down. A thousand flames had he who bore the tawny-hued. 5 Thou, thou, when praised by men who sacrificed of old, hadst pleasure in their lauds, 0 Indra golden-haired. All that befits thy song of praise thou welcomest, the perfect pleasant gift, 0 Golden-hued from birth. 6 These two dear Bays bring hither Indra on his car, Thunder-

armed, joyous, meet for laud, to drink his fill. Many libations flow for him who loveth them : to Indra have the gold-hued Soma juices run. lor much assistance), by Prof. Geldner, VedH^che Studien, I. pp. 243—295. The myth has been discussed by von Rotfi, JllustratioiM of the Niruhta, and JndUeke Studien, I. 196 ; by Prof Max Muller, Oxford Etaays {Chipt, IV. 109f.) ; by Prof. Adalbert Kuhn, Die Herahhmft des Feuers, pp. 86 ff; and by Professors Holtzmann and OMenberg in more recent days. Professor Max Muller considers the story to be * one of the myths of the Vedas which expresses the correlation of th« dawn and the snn.' According to Dr. Goldatticker, Urvast is the morning mi£iV which vanishes away as soon as Purdravas the Sun displays himself. See Chambers's Encyelopcedia, Ut edition, under Throughout the hymn the poet rings the chaiiges on words said to b« derivatives of the rbot An, to take, as haryatdj delightsome, harydn, k)ving, kuri, bay or tawny, hdrit, green, yellow, or gold-coloured. Cp. III. 44. These words are conjecturaUy explained by the Commentator, and are «ru8ceptible of various renderings. 1 Oil : or fatness, fertilizing rain. 2 Cows : milked for sacrificial purpones.

3 Tawny rage: perhaps with reference to the effect oi ^tl:|^^^'!^^^% W^r— Jjudwig. . 4 TAe tawny-hued: the thunderbolt wielded by liidx«» 7 The gold-hued drops have flowed to gratify his wish: the yellow drops have urged the swift Bays to the Strong. He who speeds on with Bay Steeds even as he lists hath satisfied his longing for the golden drops. 8 At the swift draught the Somadrinker waxed in mighty the Iron One with yellow beard and yellow hair. He, Lord of Tawny Coursers, Lord of fleet-foot Mares, will bear his Bay Steeds safely over all distress. 9 His yellow-coloured jaws, like ladles, move apart, what time, for strength, he makes the yellow-tinted stir, When, while the bowl stands there, he grooms bis Tawny Steeds, when he hath drunk strong drink, the sweet jaioe that he loves. 10 Yea, to the Dear One's seat in homes of heaven and earth the Bay Steeds' Lord hath whinnied like a horse for food. Then the great wish hath seized upon him mightily, and the BelovM One hath gained high power of life. 11 Thou, comprehending with thy might the earth and heaven, acceptest the dear hymn for ever new and new.

0 Asura, disclose thou and make visible the Cow's belovM home to the bright golden Sun. 12 0 Indra, let the eager wishes of the folk bring thee, delightful, golden-visored, on thy car, That, pleased witli sacrifice wherein ten fingers toil, thou mayest, at the feast, drink of our offered meath. 13 Juices aforetime, Lprd of Bays, thou drankest; and thine especially is this libation. Gladden thee, Indra, with the meath-rich Soma : pour it dovn ever, Mighty One ! within thee. 7 To ike Strong : to Indra ; that they may be harnessed and come to the Bftcrifioe. 8 The Iron One : * iron-hearted Indra.* — ^Wilson. 9 For strength : for strengthening food. The yeUow-tinted : his yellow jawi. 10 The Dear One must be the Soma, found both in heaven and earth, tbt homes of Qods and men. According to S&yana, Indra himself is meant. The Belov^ One : Indra, whose vital vigour is increased by Soma-draughts. 11 T'e Cow*8 beloved home: the Cow may be the Sun whose home istht ODJvtrsa which Indra will allow Surya to illumine. 12 Saerifice : according to Sfik^^^n^^ VJci© ^^wV^cvv^ ^^TMb.*'^^'^ '^Vuch is prtited and prepared by the fingers ol t\i^ ^T\^?k\..

HYMlf 97.] THE RIGVEDA. 581

Herbs that sprang up in time of old, three ages earlier than the Gods, — Of these, whose hue is brown, will I declare the hundred 2 Ye, Mothers, have a hundred homes, yea, and a thousand are your growths. Do ye who have a thousand powers free this my patient from disease. Z Be glad and jojf ul in the Plants, both blossoming and bearing fruit. Plants that will lead us to success like mares who conquer ipi the race. 4 Plants, by this name I speak to you. Mothers, to you the Goddesses : Steed, cow, and garment may I win, win back thy very self, 0 man. 5 The Holy Fig tree is your home, your mansion is the Parna tree : Wiuners of cattle shall ye be if ye regain for me this man. 6 He who hath store of Herbs at hand like Kings amid a crrwd of men, — Physician is that sage's name, fiend-slayer, chaser of ^^^sease, 7 Herbs rich in Soma, rich in steeds, in nourishment* *^ strength- ening power, — All these have I provided here, that this man r^l ^® ^bo^e again. S The healing virtues of the Plants str^"^ ^^^"^ ^^^^ cattle from the stall, — Plants that shall win me store o^^®**^^» *^^ 8*ve thy vital breath, 0 man. 9 Reliever is your mother's •^"^®' ^^^ \^QncQ Restorers are ye called. Rivera are ye with wi**^^ *^*^ ^^ • ^®®P ^**^ whatever brings disease. 10 Over all feuces ha "* ^^^^ passed, as steals a thief into the fold. The Plants hav^^^®"^ ^^'^^ *^® frame whatever malady was there.

1 Three age.^^"^*^ ^^^^^ *** Ood$: * for the goda before the three ages.*— Wilson. s^SatapathaBrdhfoana, VII. 2. 4. 26 (5. B. E,, XLI. p. 839). 4 Steed ^^* *"^ garment : as my fee for curing you. 5 Jlf^y Fig-tree : the Asvattha, or Ficua Relig>M&. Ponva tree ; VS^j^^^VMb.^ Sut^ FrondoBA. Sacriiioia] vessels are made oi iVke ^oo^ ^1 >^«ia \sc«^ witicb are therefore nid to he the home of p\auta \i««dL VattVi^Sks^'^A Qec^i&snAM 1 1 When, bringing back the vanished strength, I hold these herbs within my band, The spirit of disease departs ere he can seize upon the life. 13 He through whose frame, 0 Plants, ye creep member by member, joint by joint, — From him ye drive away disease like some strong arbiter of strife. 1 3 Fly, Spirit of Disease, begone, with the blue jay and kingfisher. Fly with the wind's impetuous speed, vanish together with 14 Help every one the other, lend assistance each of you to each, All of you be accordant, give furtherance to this speech of mine. 15 Let fruitful Plants, and fruitless, those that blossom^ ajod the blossomless, Urged onward by Brihaspati, release us from our pain and grief ;