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RIG-VEDA
A
SANHITA^S^
COLLECTION OF
RIG-VEDA;
THE OLDEST AUTHORITY FOR THE RELIGIOUS AND SOCIAL
By H. H. WILSON, M.A.,
F.R.S..
Member of tJte Royal Asiatic SociHy, of the, Asiatic Societies of Calcutta and Paris, and of the Oriental Society of Germany; Foreign Member of the Xational Institute of France; Member of the Imperial Amdemivt of Petersburgh and Vienna, and of the Royal Academies of Munich and Berlin; Ph. D. Brestau; M.D. Marburg, ttc; and Boden Professor of Sanskrit in the University of Oxford.
PutlisfltH unotr
tfte
tjje
East-Inofa (ffompanp.
LONDON:
Wm. H. ALLEN and CO., 7, LEADENHALL STRERT.
1857.
the
RIG VEDA.
INTRODUCTION.
volume of the printed text finishes the third and fourth Jshtakas, and commences the fifth,
As the
third
have thought
it
The
of the
commencement
five
fifth,
and
of the six
in the
fourth Ashtaka.
Tt
was remarked
his sons,
first
fifth
Mandala was
ascribed to
Atri
and
and
who were
fined,
as
the
names exceed
groups, as Pragasivats,
we have
son,
is
also,
in
ArchaNanas and Syavaswa, father and not both have been sons of Atri there
:
who could
likewise the
Vi
INTRODUCTION.
persons,
Atreya, does not, however, necessarily imply a son or daughter of Atri, and may be interpreted descendant
or disciple
:
the latter
is
the
list
among
the
Rishis, or
Tryaruna, Trasadasyu, and Aswamedha, who are to one of them, the joint authors of a Sukta (p. 272)
:
is
ascribed. In all
or no authority for
the authorship of the Suktas of this Mandala, and their ascription to individuals is as arbitary and unreal as
that of any other portion, whether termed Aahtaka or
Mandala.
the hundred and twenty-one Suktas of the third Ashtaka, those addressed to Agni, either alone, or
Of
associated with
some other
those
making
to
together ninety-two
the
Viswadevas,
five
the
As wins,
five
the
Ribhus, three to Dadhikra, three to Ushas, two to Savitri, and one each to the Yupa, or sacrificial
post, to the Apris, to
Mitra,
to
to the
Syena or Hawk,
to
to
or,
VIyu, and
Kshetrapati,
ture.
The fourth Ashtaka comprehends one hundred and forty Suktas, of which Agni and Indra have a large
proportion, although rather less considerable than in the former is the deity of thirty six the third
:
Suktas, the
latter,
singly
or
in
association
:
with
of the reothers, of forty-six, together eighty-two mainder, the Viswadevas have twelve Suktas dedicated
INTRODUCTION.
to them, rather
vii
which,
five
other
hymns
for
tire
addressed to various
:
divinities,
much
and Varuna
the
conjointly,
which
something unusual:
four; the
AswiNShave
six Suktas;
Pushan
Dawn
and Savitri two each; and Parjanya, Prithivi, Varun a, Saraswati, and the Cows, have one each. With very few exceptions, there is little of novel
interest
in
the
divisions,
as
Agni,
4.); and
is
Atharvan,
Indra are obviously assigned to Agni, (p. 410, v. 14.) the observation made in the Introduction to the translation of the second Ashtaka may be here repeated,
:
in these
two
divisions,
deal
more
in general solicitation
In the hymns addressed to Agni the same attributes and allusions occur that are found in preceding
Suktas, and enumerated in the Introduction to the
first
volume.
Vlll
INTRODUCTION.
and in
his
universality,
as
intimated
in
one
(pp.
hymn
28,
nary
mysticism
29, v.
and
note),
we have
Rcdra,
is
237, v.
1.).
cattle,
cities,
and of their
all
and
bis
been
more
fully
Soma-juice
stanzas,
is
many
uninteresting
is
the hero
suggest
teenth
that
is
of additional value.
first
In the six-
Ashtaka some novel circumstances are narrated of the AsuraJSxMUCHI mention has been made of him in the first and
section of the fourth
:
hymn
of the
first
time,
it is
said of
as
however,
(p.
279,
v. 9.).
fifth section
of the third
Ashtaka there
is
also
may
exaggerated,
when
it is
lowed by a large
the
attack upon
that,
on another occasion, he
destroyed
INTRODUCTION.
rence from these numbers
is,
1X
of the Veda were not unfamiliar with the levy of numerous bodies of combatants ; and another, which is
more important, is the probability that by Asuras and Rakshasas, nothing more is meant than hostile tribes or nations: the mortal Rajas, Kutsa, Kijiswan, Sudas, and
whose
benefit
others, in
whose
defence or for
are
these
adversaries
demolished,
could scarcely have waged war with superhuman beings, could scarcely have incurred their enmity, except
in their character of disturbers of sacrifices offered to
converted races of India opposed to Brahmanical rites that we are to look upon them as principally if not exclusively
ing
human beings is most consistent with their beengaged in contests with human princes and the
;
ofDasyu
v. 4. n.)
Sambaba,
it is
(p.
444,
is
hvmn
intimated that
else it
may be
(p.
orR-UDBA
the same
473,
v.
18.):
lie is
hymn
lecting those
who
who
somewhat
INTRODUCTION.
:
and second one of the two dedicated in the third Book to Savitri (& IX. 3rd Adhy. 3rd Asht. p. 110.) contaios the verse that constitutes an essential part of the daily prayers of the Brahmans, and
is
especially
known
its
commenit
tators
probably meant, in
tion of the sun
employed by the unphilosophical Hindus with merely that signification later notions, and especially those
:
an import
verted
origin
it
it
did not at
first
possess,
into
and essence of
Brahm.
Dadhikra, or Dadhikravan,
199) occurs a stanza known as the Hansavati Rich, in which, under various appellations, the sun is considered to be identified with the supreme
Spirit, or
Parabrahma, although
it
may
be questionable
hawk
or kite,
is
the other:
the
hymns
is
Brahmana,
as
mentioned in a
hawk
INTRODUCTION.
the use of
xi
hymns
with the
at
Soma
libation
the
in the third
Ashtaka has
spirit
for
field,
of
Vaidik era
of the land.
to the operations
fitness of the
the cultivation
it is
Of the hymn
not
chiefly in the
(p.
it
439) may be
re-
but
contains nothing
peculiarly characteristic
the short
hymn
to Prithivi,
but
it is
In the two Ashtakas the Viswadevas are the divinities of seventeen Suktas, or, if
we add the
however,
:
five
adthe
who
are,
much
same
as
elsewhere,
little to
what
said
62
Xli
INTRODUCTION.
whose attributes and exploits are mere repetitions of what has gone before the Suktas dedicated to Pushan more explicitly describe him as the guardian of roads
:
and protector of travellers, indicating an interchange of domicile and intercourse of traffic that could prevail only amongst a people advanced some way in
civilization
:
Pushan appears
also in a
solitary passage,
number of the
deities
an extent which
:
is
wholly
said
it is
deities,
SX-
yana refers for the confirmation of this statement to the Brihad Arani/aka^vfhere something of the kind isfound,
but which cannot be regarded as authority for the
text of the
Veda
thirty-three,
for this
is
enumeration
p.
as repeated
the Puranas:
Vishnu Pur.,
Although the texts of the Rig- Veda, more or less detached, are extensively employed in the ritual of
the Brahmans, yet the allusions to ceremonial offices
are very rare, and not always very explicit
:
of course
commendations
Soma
upon those
INTRODUCTION.
xiii
who drink
it,
is
out of identity of name (p. 453) Clarified butter, or Ghi is also not unfrequently named or alluded to and in
.
hymn
to the
Yupa, or post to
has been
The
is
tensive scale
(p.
276)
it is said,
may
be so offered
dressing
another Siikta
to
22) is considered by the scholiast as appropriate an animal sacrifice, as it repeatedly specifies the
presentation of the
marrow
There
is
scarcely
philosophical
speculation,
the
later
notions of the several schools, except those expressions above noticed suggestive of the identity
of
all
gods and of
all
beings
nor
is
intimately
:
of the repeated
s
which denies
It
is
to
Xiv
say, the rain;
INTRODUCTION.
sively produced,
Hindus of the Yaidik period they confirm the conclusions previously drawn of the advanced state of civilization cities are repeatedly mentioned, and although, as the objects of
social
:
of the
may be
considered as cities in
the
residences
of the Asuras,
yet
the
cities
in
familiarity with
assemis
pro-
to understand, at least
and that
to
are
the
cities
destroyed.
It
is
also
be
who
beleaguered
celestial
towns,
173)
it is
said
hundred
left
the
hundredth habitable
restrial
Divodasa, a terfir-
monarch, to
whom
a metropolis in the
of questionable
advan-
That the
extent, of
cities of those
days consisted,
is
to a great
:
hovels
very possible
they
do so
sent
class
:
still
INTRODUCTION.
(p.
XV
180),
the
same
cities
indicated
by the
appellative
intimating the
use
of lime,
stucco: in another,
we have
specified
plication
cities
with buildings of
rarities
hymns
of the Rig-Veda.
upon which, even allowing for exaggeration, wars must have been carried on a similar passage occurs (p. 180), in which it is said that Indra, for the sake
:
the
scholiast
mortal.
Dasas and
and
the
Dasyus that we
*Aryas seem
themselves.
to
find
hostilities
prevail,
Indra
said, in
Saryu river
(p.
179),
and
in another to
(p.
and Dasas
people,
446)
solicited to
own neighbours
government
and
relations.
That the
religion or the
may
be inferred from a
is
Xvi
INTRODUCTION.
Of
we
have, as before,
occasional exemplifications,
The
:
practice of agriculis
386), although in
connexion with some mystical reference to creation or the sharpening of the edge of iron weapons sacrifice
:
makes
it
is
intended
and there
is
nothing surprising in
this, as
Indian
steel
:
was known
the melting of
metallic substances was practised (p. 386), very possibly of gold, for golden ornaments, golden cuirasses,
it
even coins were current, for amongst the presents made to the Rishi of a Sukta ten jmrses are specified
474) the term kosayih may be interpreted, however, bags or chests, and they may have contained
(p.
:
The same familiarity with the sea that has been previously commented on occasionally occurs, with
sufficient explicitness
to leave
mix with
it (p.
59);
engaged in traversing the ocean, clearly indicating maritime traffic: the Maruts, or personified winds,
are
said
to toss
the clouds
like
ships,
or
as
the
may
is
be equivocal, yet
it is
INTRODUCTION.
crossing of the ocean
XVU
buying and
selling
they
may
shew that
that,
legislative
essentially the
is
laid
down
in the
son,
by virtue of holy
is,
it
may be
inferred,
manes, although not so specified, is the heir, to the exclusion of a daughter, as she,
she
is,
however, to be enit
riched with
gifts,
may be supposed
and conseall the
;
by way of dower
son of a daughter
to
perform the
rites,
to a son
and
comprehends
Sdsadvahni
is
this
or
appointment: the
daughter
tr>
the
transferrer
of his
I will
give you
body
" The son of an appointed daughter is equal to the son of the he shall inherit as a son the estate of his father and of :
who
Devala
XV1U
INTRODUCTION.
my
daughter,
the spn
also:
who has no brothers, on condition that who may be begotten on her may be my son now this, although ancient law, is a refinement
is
an unquestionable
commodity and repents of having done so, he cannot reclaim the commodity sold, from the buyer,
apparently the law of the present day, though there
:
The
is
sold, it
a low price by an
idiot, or
one inebriate or
insane,
may
;
be resumed compulsorily,
need
be,
from
the buyer
it
but
it is
man sound
may be
of mind, the
sale is valid
this
is
cancelled
and
of
general, rescission
is
of the sale or
purchase
this is considered
by
in-
p.
232) as altogether
compatible with an age in which the divisions and refinements of industry have multiplied the
number of
exchanges
the law, as it
laid
down
making a
able,
and purchase, once concluded, unalteras a proof of an advanced era in the interchange
sale
far, therefore,
of marketable commodities.
So
harmony with those that have been previously noticed and the same may be said of the references made to the tracts occupied by them,
;
which were
in the north-west
INTRODUCTION.
the ocean:
XIX
once,
in
we have
:
the
Yamuna mentioned
is
the Sarasivati
often
named
and
Manu,
elsewhere, the
Apayd:
Beyah and
him
the
them with
his attendants
and waggons,
Soma
plant.
and the
On
the eastern
called
bank
Hariyvpiyd
dwelt
people
Frichivats, or Varosikhas,
who were
subjugated, with
inhabiting,
said,
country so
must
is
eulogised (p.
288)
it
seems to be
According
the
Brihad
Chayamdna, and
to procure his
Bharadwdja,
:
Indra
for
his aid
and praised Indra with the Sukta which is given, propitiated by which the deity came to the assistance of the
XX
INTRODUCTION.
thee
ordinary appellation of (p. 86), Kikata being the that province; and it is not incompatible with the apparent limitation of the Hindus in the time of the Yedas to the western countries, that their religion had
not extended so far into the interior, especially into a country which is still partly covered by forest, and inhabited by barbarous tribes.
for the
most part peculiar to the races thus named, and Veda, we have a number of names of Rajas which are not
met with elsewhere (pp. 272, 288, 439) the intermarriage of royal and saintly races, of which the Pur anas afford examples, is of Vaidik authority, and is curi:
Syavaswa
(p. 344).
A
(p.
occur
in the
Ashtakas now translated thus, in the third 83), we have a hymn of some length by Viswamiis
tra, which
the Rishi Vasishtha, and their respective descendants, and to be the vehicle of such an imprecation upon the
latter,
that Brahmans,
who
Vasishtha,
repeated-
the cause of
it is
quarrel
is
ly detailed,
in the
The oldest form of the legend is, no doubt, Purdnas. that of the Ramayana, repeated in the Mahabharata, AdiParva, where Viswamitra, whilst yet in his original or Kshatriya character, attempts to carry off by
violence the all-bestowing
INTRODUCTION.
the
xxi
races
for
Brahmanical
and
Kshatriya
the
summoned
all
to
take
part
of the
Brahman
are
foreigners,
verted tribes,
wamitra
dramas thence derived, on very friendly terms with Vasishtha, as the Purohita or family priest of
Dasaratha, but
p.
in the
1.
is
Some of these
to.
is
that of
Vama-
insists
on coming into
by
may
that of
for
his food
in
peated
of
Manu.
Several
allu-
articles of their
appears,
for
instance,
(p.
is
wild
cattle
was allowable,
1G3); and,
in
one
cow
The
Tryaruna,
whom
XXli
ties
INTRODUCTION.
of
Hindu
legislation
See
Law
1.
Questions, Balp.
lantyne's Synopsis
of
Science, vol.
x: the confire, is
rather
obscurely narit is
We
may
Manu
Veda merely
in
Manu and
in the Niti
Manjari he
is
said to have
been a carpenter or woodcutter; and in both these authorities the moral of the story is the legality of
the acceptance of presents from persons of inferior
caste,
by Brahmans in time of distress: the latter qualification was probably unknown in the days of the
Veda, when questions of impurity, whether of food or
of caste, had not
come
to be entertained.
same time it may be doubted whether there are not in these two portions of the Rig- Veda, some
At
the
classes,
which sometimes
alone whether
;
signify
human beings
asserted
Nishada
the
for
the
fifth
not
explicitly
in
text,
although
although
it is
so understood
designation of
its
Rrahmana
specific
unfrequently
occurs,
application
may
be question-
able: in one passage (p. 203) we have the term Kshatriya, as the immediate dependant upon a Raja
Vis,
meaning people
we
INTRODUCTION.
xxiii
met anywhere with the term Sudra, although the thing may be intended by the words Dasa and Dasih, slave and serviles the absence of the approhave
not, however,
:
priate appellation
is,
be-
must be admitted that the indications of the four recognised castes are imperfect and inconit
and
clusive.
specification
the ob-
now
translated;
attributes,
creator, preserver,
the
to
Mahadeva, continue
H. H.
WILSON.
RIG-VEDA SANHITA.
THIRD ASHTAKA.
FIRST ADHYXYA.
MANDALA
III. (continued).
ANUVAKA
I.
(continued).
Sukta VII.
The
deity
is
(VII.)
Agni
the Rishi
is
Vjswamitra;
the metre
is
Trishtubh.
1.
The (rays) of
1
(Agni)
Va rg ai.
have
arisen,
and heaven) and the flowing rivers; 2 the surrounding parents co-operate with him, and bestow long life for
the sake of assiduous worship.
2 The sky-traversing steeds of the showerer (of benefits) are the milch kine 3 (of Agni) as be attains
;
Bl Sitiprishthasya dkdseh
rays,
dhdrayitri.
nadth
Sapta vdnih the commentator explains by sarpanasicaUdvd ; otherwise sapta might be thought to mean seven, its more usual acceptation.
Dhenavah
VOL.
it
as an adjective equiva-
RIG-VEDA SANHITA.
the divine (rivers), bearers of sweet (water.)
One
who
art desirous
Their lord
;
has
mounted on
his
well-trained
mares
The flowing
(rivers)
invigorating
him,
bear
undecaying
Agni
is
associated
Men comprehend
:
Agni by
glorifying
earth),
parents
(heaven and
own radiance
vest the night
7.
to the worshipper,
(wherewith) to
3
in-
attend
Atasasya dhdseh
is
have in the text nothing more than Ekdm iva, like one, The commentator adds, yathd the pronoun being feminine. pumdn ekdm pravisati, as a man cohabits with one woman.
2
We
this
excludes,
according
Udgdtri and
his class.
THIRD ASHTAKA
the station that
is
FIRST ADIIYAYA.
3
:
propitiate
;
the
two
first
divine
offerers of
sacrifice
every
rite.
and wide-
rise
and
sume
all sin
11. Grant,
such that
it
maybe
perpetual:
may
1
be productive of benefits to
1
us.
This verse
is
his interpretation in
some
respects
upon
of the
:
verse:
gorupam
see
abandhyd,
ii.
may
it
Introduction, vol.
p. xxvi.
RIG-VEDA SANHITA.
StfKTA VIII. (VIII.)
The
deity
is
sified as single or as
manv
the Rishi
Viswamitra
is
the metre of
rest,
verses
Amishtubh; of the
Trishtubh.
Vargain.
1.
(fire), dis-
off
our enemy at a
up
earth, being
youthful (pillar)
most excellent
it is
as soon as ge-
nerated:
stedfast
up.
sacri-
Born
celebrated
by men,
it
stedit
active,
and
intelligent
(priests)
consecrate
Vanasjjati,
to
lit.
mean
is
the post of
wood
tied
is
the verse
similarly
quoted in the
in the
Aitareya Urdkmana, n.
Nirulita, S, 18.
and
expounded
THIRD ASHTAKA
6.
FIRST ADHYAYA.
5
VargalV,
May
May
upon the
May
protect
our sacrifice:
let
them
9.
Arrayed
have
come
fire)
;
to us erected
(of the
rings, they
may they
pro-
mount up with a hundred branches, that we may mount with a thousand, thou whom the
11. Vanaspati
The deity
is
Agni
the Tlishi
Viswamitra
which
except in the
1.
last verse, in
it is
Trishtubh.
Vara v.
We
grandson of the
the sinless.
6
2.
RIG-VEDA SANHITA.
Desirous as thou art of the forests since thou
to
hast repaired
the
maternal waters,
is
Agni, thy
(in a
tarrying so far
away
not to be endured;
1
moment) thou
3.
(to
to
convey satisfaction
sit
around.
Matariswan
afar,
tion, as
Varga vi.
6.
Bearer of oblations,
men apprehend
thee (thus
prospers the
That
is,
according
to
the
scholiast,
although
not
yet
Agni
appeal's.
to
According
Sdyana
allusion
is
made to
of whom the
Adhwaryu and
The
the
to
and son
or
it
might be thought
THIRD ASHTAKA
FIKST ADHYAYA.
Aon I,
brilliant purifier,
who
is
dormant (in
fuel)
worship
who
is
entitled
divinities
him
it
him upon
as
SuktaX.
The
1.
deity
(X).
the metre
is
and Rlshi
as before
Ushnih.
Vargavn.
Pasavah
quadrupeds.
Brihad Aranyaha for this enumeration, p. 642, but that work gives apparently 3333, or according to the gloss of Ananda giri 3336, but in the following verses the number is as usual specified as thirty-three;
Sdyana quotes
v.
the
Adhydya
Brdhmana,
the eight
Mahidhara
thirty-three
by ten
;
correctly
333
and repeating
number
multiplication by
their
Saklis;
te
air-ganaih,
sahtindm varna-
8
2.
They
own
abode.
He
:
verily
all
who
knower of
progeny
4.
things, he acquires
(Agni) excellent
he prospers.
(Agni), the banner of sacrifices, offering
May
Agni
as if to the Creator
(of the world), the great praise recited of old, for the
]y[
ay our
hymns
may
be
may become
manifest
riches.
7.
sacrifice:
(worshipper)
8.
Do
:
up
for us a brilliant
progeny
The
wise, intelligent,
iti te
is
Sama-Veda, Sama-Veda,
98.
100.
TniRD ASHTAKA
bearer
of
1
FIRST ADHYAYA.
oblations,
the
immortal,
generated
by
strength.
Sukta XI.
The
1.
tlie
(XT.)
;
deity
and
JRvtJii
as before
the metre
is
Gdyatri.
Vargaix.
due course.
is
is
sacrifice,
knows
(all
is
the son of
all
strength,
knower of
4
that
5.
is
human
tlie
beings,
(ever)
Sahovridham,
by
strength
required
for
attrition
2
Dhiyd
samrinvati, that
is,
is
fully
implied
that he
may communicate
differently in
similar
knowledge
:
to its performers,
it
Mahidhara understands
somewhat
as,
them.
Yajmh, xxu.
is
is
16.
Artham hyasya
tarani, his
;
meaning or object
crossing,
descendants of
the
10
alert,
EIG-VEDA SANHITA.
the vehicle of their offerings,
is
ever new,
is
un-
susceptible of harm.
VargaX.
6.
is
the gods.
7.
From Agni
to the gods)
them
8.
May
whom
all
is
known.
9.
May we
obtain,
Agni,
all
Sukta XII.
The
Varga xi.
1
(XII.)
deities are
by (our) devotion
1
to drink of
Sama Veda,
ii.
906908.
Girbhir nabho varenyam; sambhajaniyam
:
somam
prati
nabho, nabhasak
called
by our
praises,
to this enjoyable
Soma,
Sdyana's
Mahidhara tries to give a different Nabha, which he identifies with Aditya, and cona comparison understood, as, come to the Soma which
:
it
may mean, he
the gods
:
ing in
that
is
heaven
Nabhah
stlu'tk
Come
Soma
;:
THIRD ASHTAKA
2.
FIRST ADHYAYA.
sacrifice
11
asso-
moned) by
3.
Urged by the energy of the sacrifice, I have recourse to Indra and Agni, the protectors of the pious
may they
4.
foes,
Soma
here presented.
The
who
6.
effort
foes.
4
you
VargaXii.
overthrew ninety
7.
over by (your)
ways of worship. 6
deposited the
is
rather
obscure
Soma,
diphalaprdptau sahdyo
in the
Sdma,
II.
20, 21
differently.
2
4
Sdma-Veda, n. 1052.
Ibid., ii. 926, 1054.
:
Ddsa-painih purah,
of which
infidels,
Ddsas were
s
same as Datyw,
Sdma-Veda,
II.
927, 1044.
12
9.
RIG-VEDA SANHITA,
ANUVAKA
The
deity
is
;
IT.
StfKTAl. (XIII.)
son of Viswa-
VargaXTii.
1.
(Priests) utter
devout,
(praises)
to this
your
may come
to us with
down on
The observer of
earth,
truth, of
whom
(are) heaven
(deities)
and
and those
for
desirous of riches
tection.
3.
(have recourse)
to
him
pro-
He,
the
sage,
is
sacrifice),
he
is
worship
him your
of wealth.
4.
who
is
the bestower
May
that
whether
it
may be
in
heaven or from
(may come
to us).
obtaining
Varga xiv.
Sdma-Veda,
ii.
1043
all
in the
Sdma-Veda
in different places.
THIRD ASHTAKA
as our
FIRST ADHYAYA.
13
counted)
and
comprising
offspring,
and inexhaustible.
StfKTA II. (XIV.)
The
1.
deity
and Rtehi
is
Trishtubh.
The invoker
is
rites.
the light-
on the
who
down
in the midst
May
:
the wind
ceding
(them)'"'
Pushtimai, dyumat
the
first,
derived
Pitrvyom
in the
the
is,
scholiast explains
is
ptirvyam, that
Agni
worshipped
dawn
and
14
like the pole
RIG-VEDA SANHITA\
on mankind.
With uplifted hands, 2 approaching thee with 3 do reverence, we present to thee to-day our oblation
5.
:
thou,
who
From
thee,
verily,
son of strength,
many and
us,
do thou grant
truth,
Divine (Agni),
we
on
this occasion.
Tishtdh surya
the latter
is
variously explained
;
by the
scholiast as,
Yajar-Veda,
xvm. 75:
Makidhara
explains
Uttdna-
Kdmam
both commentators
consider this
synonymous
is
desirable
hamaniyam.
:
the scholiast
explains
the
verb,
know
that I
am
is
yaswa : Suratka
is
literally
one
who
so rendered in the
commentary sobhanoydnopetasya.
THIRD ASHTAKA
FIRST ADHYAYA.
is
15
The
deity
is
Agni
the Bishi
Utkila
is
of the
Kata
gotra, or
Trishtubh.
glory,
I
repel
the
hostile
Vargaxv.
may
be in (the enjoyment)
and
in
who
is)
easily-
invoked.
2.
of the
dawn to-day and when the sun has risen: 2 Agni, who art engendered with (embodied) form, 3 be
with
pleased
my
constant
praise,
as
a father
(is
Showerer (of
benefits), beholder of
men, radiant
all
the gods),
Duoislio rahshaso
Sdyana
free
explains
amiva
either
as
strong; or
maybe
it
Mahidhara, Yajur-
Veda,
ii.
49., gives
diseases,
2
vyddhdnscha bddhuswa.
Scholiast, perform the worship of fire before
sun-rise,
3
some
after the
or
Tamed sujdtah, well-born with a body, that is, it may mean self-born, swayambhu, according
Janmeva tanayam, yatha
pita
com-
ment.
4
putram
16
benefits),
RIG-VEDA SANH1TA.
consume victorious
all
and
(all their)
that
is
5.
dowed with
them
like
waggon our
6 Be
(sacrificial) food
showerer
(of benefits)
grant
many
sacred
rites,
such that
it
may
long endure
may
there be to us
may
2
The
deity
Vargaxvi.
l.
This Agni,
the lord of heroism and of great the lord of wealth comprising pro-
good fortune ; he
Of the
is
the
first
2
THIRD ASHTAKA
FIRST ADHYXYA.
rites),
17
geny and
Vritra. 1
2.
cattle;
he
is
augmenter
whom
(abide) riches
contributing to felicity, ye
(your) enemies in battle,
3.
Do
He who
is
is
the
maker pervades
all
worlds; he
the enduring
maker
gods: he
(doom) us
drive
want of
cattle,
nor to reproach
away
rite,
animosities.
6.
The
deity
is
Agni
the Itishi
is
Kata
the
Son of Vjswa-
mitra;
1.
kindled on the
Vargaxvn.
by
all,
whose
hair
1
flame,
and who
is
Vritrahathdndm he, but Vritra may here imply an enemy, by another text, tivayi samarpitakarmandm asmdkam trvat prasdddt pdpakshayo bltavati, through thy favour is the destruction of the sins of us whose good works have been delivered to ihee also Sdma-Veda, I. 60.
or iniquity, as
:
Pratkamdnudharmd : dharmd may be considered as a synonyme of Agni; or the construction may be anudharma, accord2
vol. in.
18
purifier, the
RIG-VEDA SANIIITA.
worthily-worshipped,
is
sprinkled with
As thou
as thou, JXtavedas,
who
art cogni-
on behalf) of
1
heaven; so with this oblation worship the gods, and perfect this rite to-day (as thou didst) that of Manu.
3.
2 Three are thy existences JXtavedas-,
three,
3
:
with them
bril-
liant, beautiful,
made
thee their messenger, the disinterested bearer of oblations, the centre of ambrosia.
5.
He
is
worshippers)
votion),
do thou, cognizant (of the objects of dein accordance with his piety,
officiate
and
See
Neve
on the Deluge.
plant.
:
Tisra djdnirushasah
sisters,
or mothers
the
dawns
Agni,
as prior
fire in
early
mornfires
ing
are alluded to
as sisters, a text
them separate offices ; Prajdm ehd rahshaty-urjam ekd, rdshtram ekd rakshati, on,e preserves the people, one vigour, one the kingdom.
4
This stanza
is
rather obscure.
19
The
1.
deity,
Miski
and metre as
before.
Be favourably
;
Vargaxvin.
be the
since
men
2.
sume the
who come
against us.
Vex
thoroughly,
who
offers
not
(of pious
all-pervading (rays),
may
3.
ever abide.
Desirous (of wealth) I offer to thee, Agni, an
and
much
mayst
am
when hymned, and bestow abundant food and wealth, Agm, upon the descendants of ViswAmitra 1 celebrating thy praise and grant them exemption from
;
and danger Encourager of pious works (Agni), we repeatedly sprinkle thy substance (with milk and
sickness
:
butter).
5.
Agni,
"plural
may
be
D2
20
RIG-VEDA SANHITA.
StfKTA VII. (XIX.)
The
VargaXix.
deity
and metre
as before
the Rishi
is
Gathin, a son of
Viswamitra.
1.
have recourse in
this sacrifice to
Agni, the
in-
intelligent, the
may
and
he, the
adorable,
(offerings)
2.
we make
for food
riches.
Agni,
by your
becomes
circumambulation.
3.
He who
is
protected, Agni,
by
thee,
him excellent progeny: may we ever be under the power of thee, who art the willing dispenser of riches glorifying thee (may we be) the receptacles of wealth. 4. The ministring priests have concentered in thee,
Agni, who art divine,
many
do
Inasmuch
as
the
attendant
divine
(priests)
our descendants.
StfKTA VIII. (XX.)
The Vuwadevas
Vargaxx.
first
and
last stanzas
Agni
with
oblation)
invokes
THIRD ASHTAKA
aswins, and Dadhlhra:
ties,
x
FIRST ADIIYAYA.
may
21
vocation).
2.
Agni, born of
4
sacrifice,
3
;
all
butor of food,
many
who
art
immortal, satisfier of
the gods have deposited in thee whatever are the delusions of the deluding (Rakshasas). 7
4.
is
the sun
may
he, the
invoke to this
rite,
Sdyana,
2
3
Soma.
daily sacrifices,
Three
altars,
or
the three
or the
three
worlds.
Gdrhapatya, Ahavaniya, and Dahshina. Pdvaka, Pavamdna, and Suchi. 6 Bhurini ndma, for ndmdni : the commentator explains the substantive hy tejdnsi, splendours.
4
The The
three fires,
Therefore Ajrni
is
turning sacrifices.
22
RIG-VEDA SANHITA.
StfKTA (IX.)
XXI.
;
The
deity
is
Agni
the Rishi,
Gathin
and fourth versts is Trishiubh; of the second and third Anushtubh; and of the fifth Sato-brihati.
fargaxxi.
\%
Convey our
sacrifice,
Jatavedas, to
tlie
immor-
tals, and do thou accept these oblations: Agni, invoker (of the gods), seated (on the altar) first partake
marrow and of the butter. 2. The drops of the marrow charged with butter fall, purifier, to thee, at thine own rite, for the food of
of the drops of the
the gods
3.
The drops (of marrow) dripping with butter are offered, Agni, to thee who art wise: thou the most
excellent Bishi art kindled
sacrifice.
:
and powerful Agni, the drops of marrow and of butter distil for thee; therefore do thou, who art praised by sages, come with great splen4.
Irrepressible
dour,
and be
oblations.
We
2
:
been extracted for thee from the interior (of the victim)
granter of dwellings, the drops
:
for thee
distribute
is
the
Ojishtham te madhyato meda udbhritam; the medas or vapd is described as the fatty matter that lubricates the abdomen it is evidently the same that is described like coagulated butter in the Old Testament as " the fat that covereth the inwards, and Levit. iv. 9, &c. all the fat that is upon the inwards."
:
THIRD ASHTAKA
FIRST ADHYAYA.
rest
23
StiKTA X. (XXII.)
Five
fires
1
the
Anvshtubh; of the
in
This
2
:
is
that
Agni
whom
us,
Vargaxxu.
Soma
for (his
own)
sacrificial food of
many
joying
2.
many
pleasures in battle).
is
in
the
is
Panchachitirupd agnayo
devatd,
each
verse
it
is
said
Adhwaryu
constructs a pit or an
chayana or
chiti,
a sacrificial
fire
hymn occurs in the same order in the Yajush, XII. 47, 51. 2 Dadhe jathare, swodure dadhdra; but the verb is also applied to yasmhi, the fire in which the Soma was placed.
the
3
is
Sdyaya's explanation,
sahasram ndndrupatdm ynddhe yo bhajati sa sahasri, tam astcamiva ; which does not much illustrate the comparison Mahidhara gives the words an entirely different sense Sahasrinam, he attaches to somam, worthy or fit for a thousand libations, somam sahasrdrham ; atyam and saptim to vdjam,
:
food, exhilirating,
illuminated by attrition from wood, as submarine fire and as wind. 5 Twesha sa bhdnur arnavo nrichakshdh, is explained by
Say ana, diptimdn eva bhdsamano nrindm drashtd samudravan mahdn, shining verily and resplendent the beholder of men Mahidhara does not differ materially but great like the ocean explains arnavah by arndnsi, udakdni yatra santi, the place
:
24
3.
RIG-VEDA SANHITA.
to the
vapour in heaven;
firmament beneath.
4.
May
the benignant
fires
5
rites,
such that
it
may
long endure
after
this
may
there be to us sons
in the
That
is,
in the
form of smoke.
Devdn
Mahidhara
:
yana
in explaining
airs,
prdndbhimdnino devdh
samavetdn karoshi. 3 Rochane parastdt suryasya Rochana is said to be the loka or region where the fiery radiance burns, Rochano ndmdyam
:
loko yatra
rishtdd.
dgneyam
4 Purishydso agnayah : Sdyana explains the term, sikatd Mahidhara, pasubhyo hitdh, sammisrdh, mixed with sand good for animals Puruham occurs in the Nirukta amongst
: :
the
synonymes of water, and is elsewhere explained as that which pleases or which fills Nir. ii. 22.
5
nanasddhanabhutair abhryddibhih
Sdyana explains, mritkhaabhrya and others, which are the implements for digging the earth Mahidhara explains it by mandnsi, minds, being pleased in mind, manasd pritiPrdvanebhih sajoshasah, the
first,
;
:
yuktdh
seems
to rest
on a fancied
vishaydn,
etymology,
pra-praharshena vananti-sambhajanti
THIRD ASHTAKA
FIRST ADHYAYA.
25
and grandsons, and may thy favour, Agni, be produc1 tive of good unto us.
StiXTAXI. (XXIII.)
The
deity
is
Agni
Trishtubh, except in
Sato-brihati.
friction
Vargaxxm.
Devasravas and Devavata, have churned the very powerful and wealthbestowing Agni look upon us, Agni, with vast riches, and be the bringer of food (to us) every day.
2.
:
of Bharata,
3.
The ten
praise,
fingers
have generated
this
ancient
Devasravas, this well-born, beloved (son) of his parents, 2 generated by Devavata, Agni,
(Agni):
who
4.
is
an excellent spot of earth 3 on an auspicious day of days do thou, Agni, shine on the
I place thee in
:
Saraswati, rivers.
by
Devavata.
3 Prithivyd Udydspade, in the foot-mark of the earth in the form of a cow, according to Sdyana, that is, on the northern
altar.
4
Mdnushi,
relating to
man
or to
Manu,
is
said to imply
ma-
nushyasancharavishaye
on a bank, a place frequented bv the Drhhadvati and Sarasicati rivers are well known :
tire,
26
5.
rites,
such that
it may
long endure
may there
be to us sons
good unto
us.
Agni
verse
the Rishi
Viswamitra
;
is
Anushtubh
of the
rest,
Gdyatri.
1.
away
(all)
food to
Agni (who
art) immortal
gratified
by
oblations,
of)
my
(sacrifice).
fires,
Agni, with
all
the divine
of those
who
worshippers.
5.
make us
prosperous, possessed
The
deity
is
Agni,
as hefore, but
is
fourth, verse:
the Rishi
Tndra is Viswamitra;
Vargaxxv.
1.
Yajur-Veda,
ix. 37,
is
Dyumnena
jdgrive,
own
lustre or
THIRD ASHTAKA
earth
:
FIRST AD1IYAYA.
27
Agni, (to
whom) many
the radiant, associated with vigour and food, illumines the divine immortal parents of
earth.
4.
all
things,
heaven and
(our
come
drink the
Soma
juice.
XIV. (XXVI.)
;
The deity of the first triplet is Vaiswanara of the second, Agni, with the Maruts; of the two next stanzas, Agni or Parabrahnia ; of the ninth, Viswa'mitra himself, who is the
Rishi of all the stanzas except the seventh, which
to
is
supposed
be uttered by
Trishtubh.
Brahma,
spirit;
rest
triplets
is
Jagati, of the
.1.
We
of the race of
Kusika
Varga xxvi.
sirous of wealth,
That
is
this and similar com: in pounds which are of frequent recurrence, the notion, at least
28
RIG-VEDA SANHITA.
the frequenter (of sacri-
2.
We
Vaiswanara
is
Kusikas as a neighing
mother
:
nourished) by
its
may
and
good horses.
.
4.
May
the swift
fires
Maruts
irresistible,
The
fire-beautified,
all-agitating
Maruts: we
:
they, the
is
We
solicit the
irradia-
tion of
in every assembly
Maruts who
steeds,
who
7.
I,
Agni,
am by
birth
abstract, but of
keeping
by giving him
justly entitled.
lord
Brihaspati, explained here Brihato yajnasya patim, the of the great sacrifice; tatpalahataya sivdmmam, lord
it.
through protecting
THIRD ASHTAKA
of
all
FIRST ADHYAYA.
29
eye: am-
that exists
is
clarified butter is
:
my
brosia
fold
my mouth
I
am
nature,
:
warmth
8.
is to
am
Agni asmi janmand jdtavedd or it may mean, I, Agni, by birth Jdtavedas. 2 This is a somewhat mystical description of the universality of Agni in the double capacity of the enjoyer and enjoyed, the food and the feeder, and in the three forms of fire, air, and
1
urn
of
Agni
:
is
the light of
is
all,
which light
butter
ambrosia
like,
which
his
;
is
as if through
mouth
arka
is
amritam me
is
dsan: arkastridhdtuh
world-creating vital
air,
Vdyu,
in
the firmament, Agni, on earth, and Aditya as the source of Sdyana furnishes another and more eternal warmth and life.
of the phraseology,
or,
fire
as
the
it
causes
and dispense more light: amrita he explains tridhdtu he also by prabhd, light, light is in my countenance refers to the three vital airs termed prdna, apdna, and vydna :
:
is
similarly explained
the
Yajush
xviii. 66,
where Mahidhara
it
inter-
is
the
yajamdna who
is
identifies
am by
birth, Agni, or of
born, the
eternal 6un
ghee
is
the eye
that
ghee on the fire ; I convert the oblation that is put into my mouth into ambrosia thus there is no duality between Agni and
:
30
tions,
RIG-VEDA SANHITA.
and
1
has
thence
contemplated
heaven
and
earth.
9.
as it
Heaven and earth he kind to that sage 2 who is were a many-channelled and inexhaustible stream
;
(of knowledge)
XV. (XXVII.)
;
The
deity
;
is
season
Agni, or of the first verse, Ritu, or the personified Viswamitra, is the JRishi the metre is Gdydtri.
xxviii.
1-
Having by
Vdyu, and Aditya, he comes to by the text, dtmani vigndte sarvam A dam vigndtam bhavati, the self being known, all this (universe) is known. 2 That is, Viswamitra himself: in consequence of his discovery that Vaiswdnara is Para-brahma the supreme spirit as it would be scarcely -decorous to say so much in his own comthe three manifestations, Agni,
know
mendation
3
this stanza
may
be ascribed to Brahma.
Pra
vo vdjd abhidyavo
havishmanto ghritdchyd
the
by mdsdh, months, and abhidyavah by arddhamdsdky half months havuhmanta, literally, having the
scholiast explains vdjd
:
havis or oblation of butter, he considers an epithet of devdh, gods, upon the authority of the Taittiriya; but they also explain
it
is
which the Vdjasaneyis concur Ghritdchi he renders Gau, but the Vdjasaneya is quoted for its meaning, Sruk, a there is no verb, but pra is regarded as implying prabhaladle made,
:
of Sdyana
is
Brdhmana, but
the line
is
obscure, the words in the senses given are unusual, and the
whole
is elliptical.
THIRD ASHTAKA
FIRST ADHYAYA.
31
pository of wealth.
3.
May we
who
thee
animosities.
We
solicit
that Agni,
who
being kindled at
is
Agni,
the
bright-shining,
the
immortal,
the
sacrifice.
The
exorcisers
v arg a xxix
ladles,
and
offering sacrifice,
have called
upon Agni
by
this
7
ceremony
The
by
Agni, comes
nities
8.
his experience.
is
placed
(foremost by the
gods) in battle; he
holy rites
9.
for
he
is
the sage
of the sacrifice.
He who
the
has been
himself)
4
germ of
all
and
whom
the
daughter of Daksha
world).
1
Dweshdnsi, hatreds
sins.
Sabddhah,
ing" the
mantra or charm
Sayana's ex-
Mdyayd,
it
is
here explained
karmavhhayajndnam, knowledge of the objects p( acred rites. 4 Dakshasya pitaram tuna explained by Sdyana as is
32
10. Agni,
ter) of
RIG-VEDA SANHITA.
strength-engendered,
hi
(the daugh-
Daksha has
The wise
xxx.
11.
ceremony)
all),
rain.
Agni, who
is
to be
is
kindled.
14.
is
The
Agni who
home).
15. Showerer
(of benefits)
we
profusely offering
Daksha;
vedirupd
:
that
is,
identified
protector or father
dhdrayati:
this
of the world, sarvasya jagatah pdlakam and the two preceding stanzas occur in the
Sdman
1
n. 827, 829.
before, earth or the altar.
As
napdiam, or the son of* the oblation, as blazing when by butter and the like or the descent may be differently accounted for, from the oblation proceeds Aditya, and from
fed
;
2 tfr jj
Aditya, Agni.
3
that
is
the
THIRD ASHTAKA
FIRST ADI1YAYA.
1
33
who
SOktaXVI. (XXVIII.)
The
is
deity
as before
Jagati; of
Agni, by
whom
all
is
VargaXxxi.
dressed, Agni,
and
the gods).
3.
day disappears
prudent
portion of thee
5.
who
art mighty.
Be
and do
thou (propitiated) by praise convey the precious im2 perishable and awakening (oblation) to the immortal
gods.
6.
Agni who
art
The
scholiast cites
is is
Manu
thence mankind."
2
Jdgrivirn
is
SomaJuice
offered
at
termed Jdgrivi, the sleep-dispelling, sivapnanivdrahah, but here we are at the third or evening worship.
dawn
VOL.
III.
34
oblations,
EIG-VEDA SANHITA.
accept
the cakes and butter as the day
disappears.
SuktaXVII. (XXIX).
The
deity
is
Agn i,
is
except in the
fifth verse,
where the
is
offici-
ating priest
Vis-
wdmitra:
stanzas,
is
fourth, tenth,
and twelfth
and
fifteenth, Jagati,
Vargaxxxn.
1.
ready; 1 the
done of
old.
sticks
:
as the.
is to
embryo
is
deposited in pregnant
oblations.
3.
may
darkness
4.
is
Agni who
we
its
it
Sdma-Veda,
I.
79.
The
fire
of the Altar.
thatis, in the middle in the
Ildyaspaden&bhdprithivydh adhi;
:
ofthe
northern altar
this
Yajush, xxxiv.
Aitareya
in the
Brdhmana
Panch.
i.
Adhy.
5,
commentary.
35
Conductors of the
rite,
far-seeing,
single-minded,
intelligent,
ra-
diant-limbed Agni:
solemnity), in the
sacrifice,
6.
generate
him,
the
first
who
is
When
and
xxxm.
unresisted in
course,
Agni
trees.
As soon
as born
Agni, shines
intelligent, swift-
moving,
skilled
in rites,
praised by
the wise,
and
liberal in gifts;
(and
it
is
he)
whom
and
8.
all
knowing.
down
in thine
own
sphere,
for
acts),
institutor of the
ceremony
sacred rite
2
:
Produce, friends, smoke, 3 the showerer (of beneindefatigable persist in the contest with (Agni)
:
says,
yajna, according to
Sdyana,
to
who
is
sukritajanyopabhogasya sthdne:
Mahidhara
3
says,
suhrita yonih
black antelope-hide.
fire,
9,
3G
the heroic
RIG-VEDA SAXniTA.
Agni
is
and by him
thy place,
1
This in
every
season,
Agni,
is
knowing that
by our
* 1#
to be so,
praises,
xxxiv
is
When
is
(existing) as an
embryo
(in the
wobd),
Agni
called
in his
who
art pronounced
by reverential
care,
at-
and who
of the devout
him born
as if
it
was a
male
(infant).
Say ana
it
Mahidhara, Yajur-Veda,
or household fire
:
ill.
14,
the
G drhapatya,
he renders the
He who
yashirindm tanuh, sarirdni na pdtayati, na dahati, or it may have the meaning previously given, the grandson of the waters.
3
4
Who
When
the priests
and
assistants
make sounds of
THIRD ASHTAKA
14. Agni, eternally:
lap of his
FIRST ADHYAYA.
37
who has seven ministering priests, shines when he has blazed upon the bosom and
is
mother (earth), he
light) : day by day he never slumbers after he is born from the interior of the (spark) emitting wood.
15.
first-born of
Brahma, armed
Agni
as
in this dwelling.
asmuch
we have
acts),
adhyaya
II.
ANUVAKA
SuKTA
The
detiy
is
III.
I.
(XXX.)
Viswamitra;
the metre
Indra
the Riahi
Tmhtubh
1.
The
thee;
thy
Vargai.
Soma
oblations
who
is
so
renowned as thou
Master of tawny
thee
:
to
thee,
38
the
Soma)
is
being kindled.
3.
(of
men beyond
evil),
numerous
great
troop
of
many
of thy foes, where are those heroic deeds (which thou hast performed) against the
Thou
alone
casting
down
the
firmly-footed
command
if
mountains stood as
5.
immoveable.
the
(to
Thou alone, when invoked by many, and slayer of Vritra by thy prowess, didst say firmly
vast
is
unbounded
6. Let (thy car), Indra, drawn by thy horses (rush) downwards (upon the Asuras): let thy destroying thunder-bolt fall upon thine enemies slay those that
;
combat)
(let
make
7.
the
such
The man
to
whom
plained, having a
handsome nose or
chin, for
which Sdyana
new mean-
whom the
gods surpass
THIRD ASHTAKA
sperity)
:
FIRST ADHYAYA.
39
Indra,
who
art invoked by
is
obtained by oblations, 1
the
Vritra opposing
thee,
dwell-
foot,
Thou hast
fixed
tranquil
position
the
the showerer
10.
The heavy
its
cloud,
dreading (thee)
hadst
then Indra
made
tlie
easily -tra-
Sumatiryhritachi
the
application
of
epithet
is
not
is
this is
the
ceeding from
Danu,
p.
87
or
it
may
hahiyantam, according
being near to
to Sdyana, is bddhamdnam, Mahidhara explains it nihatavarttamdnam, Kundru may be a proper name, that of an Asura,
Sdyana
abiding in the
kundrum,
the
Aldtrino balah,
the first
is
40
RIG-VEDA SANH1TA.
earth)
invoked of many.
mutually
:
11. Indra alone has filled the two, both earth and
heaven
wealth
combined,
and
abounding with
horizon),
YASWA
office.
is
to
his
13. All
men
dawn
and when
great
many
and glorious
14.
acts of Indra.
the
(milk), for
cow yet immature grazes, charged with the Indra has placed in the cow all this
Indra be
:
15.
firm,
for
(thy) path
is able to do by Ydsha, Nir, vi. 2, but the construction and phraseology both make it somewhat
its
abundance of water
similarly explained
obscure.
1 JPrdvan puruhutam, vanirdhamantih is explained vananiydh sdbdayamdnas-td dpah puruhutam bahubhirdhutam par-
as in the text.
injure.
Disah suryo na mindti na hinsati, he does not Indra, or he with the tawny horses.
THIRD ASHTAKA
(the
FIRST ADHYAYA.
41
1
means of completing) the sacrifice: mortal enemies bearing bows, armed with mischievous weapons,
evil intent,
must be destroyed
Vargaiv.
(by thee).
16.
The sound
:
approaching foes
thunderbolt, cut
Mag-
17.
to
what-
weapon.
18.
may we become mighty, enjoying abundant food, and ample riches, and may there be to us wealth accompanied by progeny.
19. Bring to us, Indra, splendid affluence:
we rely
:
our
appease
Martydmh
Sdyana, explains
it
here,
Mdrayitdrah,
killers,
murderers.
or
Brahma dwishe: Sdyana renders itbrdfonanadiveshakdrine, him who entertains hatred against the brahman ; hut brahma may mean the prayer of the Veda*, or the Vedas, which is here the more likely meaning, or at least the religion or ritual of the
2
42
RIG-VEDA SANHITA.
the wise Kusikas, desirous of heaven, offer
nowned
and
:
may come
to us
MaghavXn consider
the
We
invoke
for
our protection
opulent
the
wealth:.
SuKTA
The
II.
(XXXI.)
may
be another
j
Trishtubh.
1
Vargav.
The
sonless father,
and
rite,
(A
he has
made
(her) the
Sdsadvahnih
the latter
is
away
(vahati, prdpayati)
:
affiliation recog-
who
if
rites,
he
;
satisfied.
Tdnwah, same
as tanujah
bhaginyai.
THIRD ASHTAKA
receptacle of the
FIRST ADHYAYA.
x
:
43
if
is
the the
one
is
to
be enriched
(Indra),
The
Haryaswa. Indra
when contending with Yritra) perceived a great The dawns recoglight issuing from the darkness. nising him (as the sun) arose, and Indra was the
sole sovereign of the rays (of light).
5.
The seven
intelligent
(
sages
(the
Angirasas)
devotion
crifice;
all
by the path of
sa-
for Indra,
knowing
(their
offering
6.
When Saramd
And
he
secures for
here vahni
is
explained
offspring, or rather,
male offspring, a son, whilst avahni is said to mean a daughter; but it may imply both, as having been borne by the wife, and the context requires this meaning; for
the one, the son, as the performer of obsequial
is
rites,
is
creased or
3
if rightly interpreted,
come
without any
apparent object
made
44
RIG-VEDA SANHITA.
first
recognising their
came
to the
presence of the
imperishable kine.
7.
The most sage (Indra), desirous of the friendship of the (Angirasas), went to the cave, and the mountain yielded its contents to the valiant (deity), aided
(to conciliate
(the cattle),
his
worshipper.
8.
May
who
he who
is
all
that
is
excellent,
all
2
who knows
that
is
destroys Sushna,
the far-seeing,
the re-
coming from heaven, storer of cattle, 3 honouring us as his friends, be free from all reproach. 9. The Angirasas, with minds intent on their
he, a friend
cattle, sat
may
fol-
somewhat intelligible by
interpretations
not.
which seem
to
be arbi-
Nir., in. 4
6.
See vol,
i.
p.
16
plaining
and more mystical interpretation, exsaramd by vdch, speech, that in which the gods
:
Padavih, kavitama, most wise or far-seeing as to the past, from pada, an object, and vih, who knows. 3 Munchanniravadydt, always, nitaram, be free, munchatu
from such a
fault as that of the nature of the death of
;
Vritra
Vriirabadha rupdd-doshdt but this is a Pauranik notion, Vritra, according to the Purdnas, being a Brahman, and bykilling
THIRD ASHTAKA
FIRST ADHYAYA.
:
45
months
to
own
their former
;
lighted
the
slayer of Vritra,
let
loose
the
and entitled
to praises
and
oblations,
libation,
acts
made
with
all
Indra on high
as our
(in heaven).
Inasmuch
and
whom
faultless
spontaneously exerted.
14. I
many
horses
come
to
the
slayer of
Vritra
1
we
thyself,
Maghavan
as
our
15.
Wide
fields,
Sama-Veda,
i.
v. 21.
46
RIG-VEDA SANHITA.
has the much-knowing (Indra) bestowed upon his the radiant Indra with the leaders (of rites, friends
:
and
Vargavni.
fire.
16.
spread, commingled,
and being benevolent (to all), proceed with (the 2 revolutions) of days and nights. 17. The two adorable (alternations of) day and
1
night,
sun,
4
upholding
(all
things)
:
successively revolve
and maintain thy greatness. 18. Slayer of Vritra, do thou, who art long
lord of our true praises, repairing (to
lived,
come
19.
and auspicious
like
protections.
an An-
aims, I
make
sa^es,
Kavibhih pavitraih: according to the commentator, the were the filters or purifiers of the Soma who are as libation are the divinities, Agni, Vayu, and Surya. 2 Dyubhir-hinvantyakttibhih, they go with days and nights according to the scholiast, they regulate by day and night the
1
it.
:
swa
rdtridivam sarvam jagat vydparapravaiiam kurvanti, they make the whole world diligent in its respective functions by night and day. 3 The text has Ubhe hrishne, both the blacks, meaning, the scholiast affirms, akor&tre, day and night.
:
su-a
identifies
Surya with
47
oppressors
destroy the
many impious
and bestow upon us, Maghavan, own (wealth) for our acceptance. thine 20. Thy purifying waters have been spread abroad
(of thy worshippers),
till
make us quickly
with veracity
(to the
their
own
cattle.
We
the
opulent
the
destroyer of foes,
the conqueror of
wealth.
The
1.
deify, Rishi,
Varga IX
Soma
;
juice
which
Magthy
Soma* unyoke
them
2.
at this ceremony.
Soma
juice
that
is,
according \o
cattle in the
cow-pens, he covered
vtaje
dchchhdditavdn.
2
Many
of the verses
in
this
hymn
are of
obscurity.
3
Rijishin,
possessing rij'tsham,
having
48
RIG-VEDA SANHITA.
!
:
we
offer it for
2
thy exhi-
company of the
it
till
drink
thou art
3.
Those were the Maruts who were the strength of Indra, and gently encouraged him animated by
4.
;
whom
5.
himself invulnerable.
sacrifice,
as if
juice,
it
was that of
steeds,
Manu,
Soma
tawny
VargaX.
(hlend
6.
w ith)
Inasmuch
slumbering,
strife
the
darkling,
water-investing
Vritra,
thou hast
Gavdsiram, manthinam, sukram: the first has occurred the second is explained, manthasanyuktam, mixed with ; butter-milk ; and the last, abhinavam, new or fresh ; or they may mean sukrdmanthigrahe varttamdnam, being in the "vessel
1
before
of acid butter-milk.
2
Brahmakritd,
Indrastolram
hurvdnena,
making the
praise of Indra,
Apo arnd sisarshi ; antarihshasthildnyudahdni pdrthivdnyudahdni prdpaya, cause the waters staying in mid-air to the notion has occured bereach, or become those of, earth
fore.
THIKD ASIJTAKA
7.
FIRST ADHyAyA.
49
Therefore
we
sacrifice
who
adorable, imdecaying,
All the
the
many
glorious exploits,
and pious works of Indra : he who and heaven, and the firmament, and
who
art mighty.
As soon
thou
Soma juice
the
becamest
primary
artificer
(of
creation).
11
Indra, from
art vigorous
Varsa XI
is
thy augmentation,
able
and may
Am.
is
Anyayd
explained, ckatarayd
is
not very
VOL.
III.
50
1
RIG-VEDA SANHITA.
3
The worshipper, by his conservatory sacrifice, made Indra present: may I bring him to my presence to obtain new wealth, him who has been exalted by praises, whether ancient, mediaeval, or
has
recent.
14.
When
him
my
mind, then
may
laud
before encountering
distant (evil)
days,
for those
on
welas a
may
the
for
Soma juice
Indra
his exhilaration.
16. Invoked of
not, nor do the
arrests thee
and
therefore,
summoned by thy
friends,
thou hast
17.
We
invoke for
our protection
the
opulent
the destroyer of
the conqueror of
wealth.
hymn
Viswdmitra and
1 Dridham chid awijo gavyam urvam, is interpreted by Sdyana,prabalam apt avatevarttamdnam urvdnalam samyaga-
fire
abid-
According
to the
THIRD ASIITAKA
FIRST ADHYAYA.
is
51
Indra
the metre
which
it i9
Anushtvbk.
VargaXii.
(to
Rushing from the flanks of the mountains, eager reach the sea) like two mares with loosened reins
to caress (their calves),
the
Fipds and Sutudri* Aoav rapidly with (united) waters. 2. Impelled by Indra, soliciting (his commands),
you go
flowing
to the
together,
went
a
common
4.
The
rivers speak]
we
are flowing to
the receptacle
appointed by
the deity
(Indra):
is
the rivers
5.
ViswAmitra
speaks]
Rivers
charged
with
water, rest a
course at
my
request,
priest
of Sudds, the
much
was returning with it home, when his road brought him to the confluence of the Vipds and Sutudri: in order to make them fordable, he addressed to them the first stanzas of this hymn, to which they replied, and allowed him and his followers to cross, falls i The modern Beyah and Satlaj, the former of which
into the latter
:
the
names
f2
: ;
52
RIG-VEDA SANHITA.
to gather
who go
the
Soma
(plant)
2
:*
I,
the son of
vargaxm.
(5.
The
rivers speak]
dug our channels when he slew Am the 3 blocker up of rivers: the divine and well-handed 4 Savitri has led us (on our path), and obedient to
thunderbolt,
his
commands we
7.
ViswX.mitra speaks]
Ever
is
when he cut
Am
to
and with
his thunderbolt
The
rivers speak]
this speech,
celebrator (of
fashion) of
men
salutation be to thee
ViswAmitra speaks] Listen, sister (streams), kindly to him who praises you who has come from 5 bow down lowlily afar with a waggon and chariot
9.
; :
become
rivers,
lower than
Me
vachase somydya, to
my
i.e.
my
address
plant
this
:
is,
that
may go to
in
gather the
Soma
of
Ydska
stanza,
with
25.
is,
Sdyana
the interpretation
Nir.
2
3
ii.
That
the Sutudri.
The cloud imprisoning the water of the rains. Sdyana considers Savitri as an epithet of Indra,
the im-
rakak : the Nirukta has a similar explanation, n. 26. 5 Anasdrathena: the commentator, and Ydska also, separate
THIRD ASHTAKA
10.
FIRST ADHYAYA.
Hymner,
53
The
rivers speak]
we hear thy
and a chariot: we bow down before thee: like a woman nursing (her child), like a maiden bending
to
will
we
Viswamitra speaks]
(you have
1
allowed
me
to cross), so
(your united
stream):
VargaXiv
let
:
you who are worthy of adoration. 12. The Bharatas seeking cattle passed over: the
sage enjoyed the favour of the rivers
:
streams dis-
veyance of the
1
Soma
plant.
Te
is
is
repeated out of
punaruktir-ddardrtham.
are said to be of the
The Bharatas
mitra; Bharatakulajd madiydh sarve; but possibly nothing more is meant than those who were the bearers of Viswd-
is
and chattels for his connexion with the Bharatas somewhat remote: besideswhich their family priest was Vas-ishtka. Mahdbhdrata Adi Parva, v. 3734: itis also to be observed that the word in the text is Bharatu, whilst the name of the race is most correctly Bhdrata, with the first vowel long, although the short vowel is also allowable by the rules of derivation. 3 Samyd, yugahild the commentator explains it also as the
mitra's, goods
;
:
ropes that are fastened to the ends of the yoke, the traces,
54
of the yoke
traces full,
RIG-VEDA SANHITA.
may be above (their) waters: leave the and may (the two streams), exempt from
or
defect,
1
misfortune
no
(present) increase.
S6kta V. (XXXIV.)
Indra
Vargaxv.
1.
is
the deity
the Rishi
is
Viswamitra
',
the metre
Trishtubh.
Indra,
the
destroyer of
cities,
possessed
of
and armed
with
many
earth.
weapons,
and
2.
Decorating thee,
who art adorable and mighty, for the sake of (obtaining) food
:
men 3
the descendants of
the gods.
3.
Manu, and
of the descendants of
Indra, of glorious
deeds,
destroyed Vritra
resistless in
resolved
to
consume him:
in
he slew the
mutilated
(demon lurking)
the woods,
in the
Sdyana
by
sam-
might be thought to convey a wish that the rivers might never suffer any diminution, taking sunam in Professor Roth has translated the sense of sunyam, emptiness. there are of this Sukta, in his Litteratur des Veda, p. 101
his passage
otherwise
it
when
in v. 5.
Bhuriddtra datra, from do, to cut, is explained a weapon. Purvaydvd, agrato gantd, the goer before: there is no
other explanation.
THIRD ASHTAKA
the
(stolen)
FIRST ADHYAYA.
been hidden)
in
55
the
night.
Indra, the giver of Sivarga, generating the days, has subdued victorious with the eager (Angirasas) the hostile hosts, and illumining for man the banner
4.
of the days,
5.
conflict.
(hosts)
like a
man
distributing
tl
many
he has animated
^se
dawns
and
xv
They
celebrate
many
great
:
ploits of this
mighty Indra
by
his
Lord of the
wishes of
men, he gave to the gods the Avealth (that had been won) in fierce battle, and therefore far-seeing sages
glorify
vic-
torious,
who
this
was the
heaven and
(firmament to their inhabitants). 9. He gave horses, he gave also the sun, and Indra gave also the many-nourishing cow he gave golden
:
the
2
Prdrochayan ketum ahndm, lighting up, according to comment, mrya, or the sun. Devebhyah: Sdyana explains it stotrebhytth, to the praisers
VivaswataJi sadane: vivaswatah is here explained, of whom vasatah, where various (vi) religious rites are
or worshippers.
3
dwelling,
performed.
56
treasure,
RIG-VEDA SANHITA.
tected the
10.
Arya
tribe.
trees
We
the
opulent
wealth.
StfKTA VI.
(XXXV.)
as before.
The
1.
deity, Rishi,
and metre
car, as
VXtu
to
stops
to his
steeds,
and come
our presence
solicited
by us
to drink of
we
offer
who
art
invoked by many,
they
may
is
pre-
pared with
3.
(that
is
required).
Showerer (of
benefits),
giver
of food, guide
against
here unharness
harness with
and
swift-
this as
uttamam varnam, or
the three
is,
according
TIIIRD
ASHTAKA
FIRST ADHYAYA.
57
paced in battle
arise, and,
sacrifices
:
attract thy
vigorous
This
Soma
libation
it
for thee:
VargaXVin.
unceasingly
seated on the
sacred grass at this sacrifice, take, Indra, this (libation) into your belly.
7.
1
is
Soma
juice,
by the Maruts.
8.
The
prepared
the
stones,
the
water:
beautiful
Indra,
who
art
who
art wise,
knowing well
this libation.
Associated,
Indra,
with
in
those
whom
the
Soma
that
is,
liast,
apprehending
the
praises
which
rites
are
due or
peculiar,
enjoined by the
Vedas.
58
either
RIG-VEDA SANHHA.
by thine own
it,
effort,
Agni; drink
We
the
opulent
the destroyer
wealth.
StfKTA VII.
(XXXVI.)
Indra,
who
with your
ing,
allies
(the
Ma ruts)
accept
this,
our
offer;
(made)
for
To Indra have
old,
days of
the
regulator
of time,
accept,
(libations)
he
Ribhu,
it,
diptak, enlightened
also vrishaparvd, or
he on
whom
;
depend
makah
who ask
Ribhii u and
may
also
predilection for,
would be of rain-shaken
rainer, but
the second
is
explained,
THIliD
ASHTAKA
FIRST ADIIYAYA.
are
59
these
3.
Drink,
Indra,
the
defier of foes
when
Soma
libations
tawny
steeds.
The
mighty,
fierce,
auspicious
(in
Indra,
the
is
augments
power) as he
1
many
Vargaxx.
As
the waters
libation propitiates
him,
7.
As the
(to
the
Soma,
and the
or
first
the
same idea of
according to
Sdyana
these are
many
cows, givers (of milk and the like) are born; but
present to
Brahmans
is
to this effect,
and scanty waters contribute to the vast ocean, so the Soma juice, however insignificant, contributes to tho
as small rivers
gratification of the great
Indra.
60
to
RIG-VEDA SANHITA.
Indra
Soma
in
plant,
(is)
as
capacious
(a
at
many
sacrifices
and inasmuch
as
he has eaten
the
first (sacrificial)
Quickly,
thee,
all
Indra, bring
for
(wealth);
to
let
no one
impede
ness
we know thee
:
be the lord of
wealth, of
is
treasures
and
since,
grant us (riches).
10.
spiritless
Soma
us,
bestow upon
chin,
numerous
posterity.
We
protection
;
the
opulent
Gdyatri, except
in
which
it is
Anushtubh.
Vargaxxi.
l.
We
excite thee,
May
us.
in a
hundred
direct thy
towards
bellies,
udardni,
is
used
may
be used as an epithet,
THIRD ASHTAKA
3.
FIRST ADHYAYA.
61
We
recite,
rites,
Indra,
hundred
4.
(thy
We
I
many
Be
we
solicit thee,
object of
7.
many
rites, to
destroy Vritra.
Vargaxxn.
many
rites,
for our
Indra, object of
May
reach thee,
easily
Indra
may
not
be surpassed
offerings).
11.
Come
to us
(XXXVIII.)
last
The
deity is
j
Indra,
the Rlshi
associated in the
is
six
verses
with
Varuna
(i.e.
many)
by
are performed.
is
According
sleep, pitah
preventive of
62
the son of
RIG-VEDA SANHITA\
or
it
Vach of the race of Vtswamitra, either or both may be Viswamitra alone the metre is Trishtubh,
:
VargaXin.
1.
praise, as a carpenter
l
:
endowed with
and
reflecting
upon the
Ask
in sacred rites,
heavens: and
may
reach
Comprehending
hidden
(mysteries)
here
on
(the things of) heaven and earth; they have set limits
to
them by
1
their elements
of the
The
insti tutor
rite
is
officiating priests,
urging them
to
Abhipriydni marmrisat parani kavin ichchhdmi sandrise the meaning is not very obvious, and the coherence still
2
:
less so,
although
we have
to
Brdhmana,
to
yi.
20: priydni
is
by Sdyana
Indra, karmdni,
which
is
acts;
may mean
nitareshwahasm hriyamdndni:
a holy person who,
deification,
for
kavi,
is
usually
ex-
said to
mean here
so the
yahpurvam anushtithayajndd devabhuyam ayamat j Brdkmana, ye ral tena Rishayah puree pretd$-ie vat
mdtrdbhir mamire,
is
kavayah.
3
Sam
THIRD ASHTAKA
FIRST ADHYAYA.
63
They
;
all
(in his
car)
who omniform,
presides
The showerer
(of benefits),
Vargaxxiv.
sovereign Indra
to be acquired)
by the
rites of the
splendid sacrifice.
6.
make them)
:
have beheld in
my
Those who,
benefits),
cow, (who
yau iyattayd parichchhinne chahruh, with the elements they made determinate divisions of heaven and earth by so much, that
is,
The text has only asurasya: the comment explains it by prerahasya antarydmitayd, impeller, from being in the inner
spirit.
2
Oandharbhdn vdyukesdn ;
Soma, Somarakshakdn
he quotes the Taittiriyahas for the specification of similar beings, although the particular name is not given: Swdnabhrdjdn, bambhdre, hasta, suhasta, krisdnah, ete vuh somakrayands, tan rakshadhivam via vo dabhan.
64
RIG-VEDA SANHITA.
own
nature in him.
8.
No
one (distinguishes)
2
my
he cherishes the
her offspring.
9.
You two
happiness in heaven
all
do
those
who
We' invoke
for
opulent
the
wealth.
This stanza
is
singularly obscure,
and
is
very imperfectly
Asya
savitur nakir
me
Visice
mdyinah, the
sometimes
gods:
it
mdyd
it
wisdom,
:
intelligence, so that
in the
ordinary sense of
i
mdyd
this
may mean
is
all
the
whole of
Sukta
very obscure.
THIRD ASHTAKA
SECOND ADHY^YA.
IV.
65
ANUVAKA
Sukta
The
1
I,
(XXXIX.)
and metre the same.
Vars a
deity, Rishi, is
is
to
prompted by the heart, and uttered by the reciters of sacred hymns, proceeds the presence of the lord, and is his awakener when
The
praise that
xxv
for thee.
is
of day
when repeated
at
the
(morning)
1
sacrifice: auspicious
is
and clothed in
white raiment
this
our ancient
and paternal
hymn.
3.
the
whom)
my
men
of those
who
were our progenitors and combatants for (the recovery of) the cattle for the mighty Indra, the achiever of
;
friend,
who had
1
rite,
and track -
Bhadrd
speech auspicious,
wearing
2
tejdnsi,
according to
the
stuti,
praise
come
in
the
succession of progenitors.
3
The Aswins
arc especially
worshipped
at
the morning
ceremony.
4
The Anyirasas.
66
RIG-VEDA SANHITA.
(light
xxv.
6.
in the
having hoofs
right
munificent (in
gifts),
he held in his
in the cavern,
hand that which had been hidden which was concealed in the waters. 2
7.
may
be ever in security
Soma
juice,
who
art nourished
the dis-
May
heaven and
ill
Fasus,
man who
is
We
invoke
for
our protection
the
opulent
wealth.
see vol.
i.
p. 167,
and
note.
in
THIRD ASHTAKA
THIRD ADHYAYA.
III.
67
adhyaya
ANUVAKA
Sckta
The
1.
deity
IV. Continued.
II.
(XL.)
is
Gdyatri. 1
Vargai.
We
ting beverage.
2.
devout)
sacrifice
and aided by the gods, perfect in which the oblation is offered (to
brilliant,
this
our
thee).
Soma
thy
juices,
exhilarating and
3
proceed
to
abode.
1 The commentary here gives various etymologies of the name Indra, taken from Ydska and the Taittiriya aranyaka, viz. he who sports (ramate) in the Soma juice (indu)', or he who shows this (idam) universe ; or he who divides (drindti),
or gives (daddti), or takes (do.dhdti), or causes to worship (ddrayati), or possesses (dkdrayati) spirituous liquor (irdm), or who runs or passes (dravati) the Soma juice (indau); or
kindles or animates (inddhe) living beings
;
or he
who
beholds
:
the pure
spirit,
or
Brahma, which
is
this
(idam) universe
the
Grammarians derive it from idi to rule with the affix ran. 2 Vrkhaswa, sprinkle, 6hower, that is, into the stomach, so that it may not, according to the scholiast, descend below the
stomach.
3
Kshayam
tava:
belly, jathara.
G 2
68
RIG-VEDA SANHITA.
in heaven.
Varga
II.
6.
verily purified
7.
by
thee.
The brilliant and imperishable (Soma juice), offered by the worshipper, encompasses Indra having
:
come to us, accept these our praises. Whether thou art called from nigh or from afar, or from mid space, come hither, Indra, from thence.
afar,
9.
Sukta
The
Varga in.
1.
III.
(XLI).
as before.
deity, Ilishi,
and metre
to
me
2.
The invoking
sacred
priest
is
seated
at
the proper
season; the
grass
spread;
placed
contact for
the
morning
3.
us)
grass
partake, hero, of
the oblation.
4. Slayer of
praise, be pleased
praises
Brahmavdhdh, stotrdni vahati, who bears or receives or it may mean brahmand stotrena prdpyate, who is
;
attained
by
praise or prayer.
THIRD ASIITAKA
5.
THIRD ADHYAYA.
69
Our praises caress the mighty Indra, the drinker of the Soma juice, as cows lick their calves. 6. Be exhilarated bodily (by drinking) of the libation which we offer for the sake of ample wealth
expose not thine adorer to reproach.
7.
Vargaiv.
we
do thou be favour-
Lover of
your steeds
to our pre-
sence
sacrifice.
9.
May
upon the
and metre as
before.
Come, Indra, to this our effused Soma juice mixed with milk and curds, with thy horses (yoked
to thy car),
2.
VargaV.
which is favourably disposed to us. Come, Indra, to the exhilarating {Soma) expressed by the stones, and poured upon the sacred
grass
3.
:
drink of
it
May my
praises, addressed
drink the
4.
Soma
juice.
We
aff.,
converting
it
to
Twdyw,
so, presently,
these are
not
to us:
occur
elsewhere.
70
drink the
Soma
juice
may
come
5.
hither.
Indra, these
Soma
take
Far-seeing Indra,
we know
battles
;
thee to be victorious
therefore
we ask
of
Having come
(to
our
rite)
I offer to thee,
Indra, this
its
Soma juice
for
:
thy
proper receptacle
may
we
drink of the
SteAV.
The
Varga vii.
is
(XLIII.)
is
deity
Trishtubh.
1.
2.
thy friendship.
to our food-augmenting sacrifice
and well
offering
(sacred)
food
verily
sweet
libations.
THIRD A8HTAKA
4.
THIRD ADHYAYA.
71
burthen-
May
these
two
vigorous friendly
parched grain,
may
hear as a friend
juice ; make,
wealth.
6.
May
car),
thy
and
alike exhilarated
bring thee to our presence, for they are the destroyers (of the foes) of the showerer (of benefits), and kindly
rubbed by his hand they traverse, going quickly, the 2 regions of the sky, making them as it were twofold.
Drink, Indra, of the bountiful (libation) expressed by the beneficent (stones); that which the
7.
borne to thee desiring it, in whose thou castest down (opposing) men, in exhilaration whose exhilaration thou hast set open the clouds.
falcon
3
has
8.
We
invoke
for
our
protection
the
opulent
Kuvid
mam gopdm
kuvid
is
2 Pra ye dwitd diva rinjanti; sarvd diso dwitd, dwidham, yathd bhavati tathd prakarshena sddhayanti, they especially
make
all
it
(the sky)
it
becomes two-fold
exactly
3
such is
Sdyana's explanation
what
means
it is difficult to comprehend. This alludes to a legend briefly told in the Aitareya Brah-
mana, Panchika in. Adhyaya 13, and which is amplified by the the Soma plant grew formerly, it is scholiast on that work
:
72
RIG-VEDA SANHUX.
the
wealth.
and Rishi
is
Brihati.
Vargavm.
1.
May
this
desirable
pressed
by the
1
come
2.
to us.
dawn
desiring the
knowing and discriminating (all our wishes), lord of the tawny steeds, thou augmentest upon us all (sorts
of) prosperity. 3.
there
is
abundant pasture
(for
heaven
how
might be brought down to earth, and desired the Ckhandasas, the metres of the Vedas, to bring it : changing themselves
to birds
who
was the Gdyatri, in the shape of a hawk (syeni), and she was wounded by an arrow shot by one of the Somapdlas, or Gandharbas, the guardians of the Soma, thence termed Somabhrdj as, which cut off a nail of her left foot : the ichor from the wound became the vasd or adeps of the burntoffering : other metamorphoses are detailed. 1 The main purport of this hymn seems to be to ring the changes on the derivatives of the root hri, to take, as in a former one it was upon those of the root vrisk, to shower thus
succeeded, however,
:
we have haryatak, taking, captivating, desirable harit, the stone that bruises the Soma plant also, Indra's horses in the dual or plural, hari,harayah again, harit, green, haryaswah, he who has
j ;
:
in
THIRD ASHTAKA
his steeds) in the
THIRD ADHYAYA.
travels.
73
earth, between
4.
which Hari
lumes as soon as born, the whole luminous region the lord of the tawny steeds holds in his hands the
yellow weapon, the destroying thunderbolt.
5.
Indra
has
uncovered
the
desirable
white-
by
the expressing
and overlaid with the shining (milk and other liquids), in like manner as when, borne by his tawny
steeds,
he rescued the
cattle.
The
1.
deity, Rishi,
and metre
Vargaix.
steeds; let
no persons detain
:
as
fracturer of the
Thou
or as a
careful
Sayana
cites
Pushan, see vol. i. Mayura-romabkih, with hair like the feathers of the peacock. The verse occurs twice in the Sdma-Veda, I. 246; v. 1068
p. 57, v, 14.
:
Mahidhara
74
bibest the
RIG-VEDA SANHITA.
Soma)
as
Grant us
riches, securing
maturity
(to
from a
5.
Thou
mayest
Trisktubh.
who
art (both)
the overcomer
and who art mighty and renowned. Adorable and powerful Indra, thou art great
magnificent,
:
and
overcoming adversaries
all
by thy
:
prowess
the world
do thou
to
safe dwellings
Soma
gods in power
he
is
more
The
verse
is
unintelligible without
some such
:
filling
we may
say,
up of howthe
as of
many
Sama-Veda, n. 1070
u. 1069.
same has
THIRD ASHTAKA
vast than
THIRD
earth,
ADHYAYA.
or
75
heaven
and
the
wide-spread
spacious firmament.
4.
into the
all
the
it
thy drinking.
StfKTA IX. (XLVII.)
The
1.
deity, Rishi,
thecoma
(full)
take
belly
the
the host of Maruts, drink the Soma, for thou art the
slayer
the
sage;
2
drive
on every
Yajur-Veda, vn. 38
there
is
Mahidhara
:
Y&ska
Rich. Nir.
2
rv. 8.
Apanudaswa mridhah may also mean, drive away all those who are engaged in battle, i.e. enemies or keep off from us
;
battles
has this
mridh, meaning war, battle, sangrdma ; the Tajush verse also, vn. 37, and Mahidhara explains it to the
same purport.
76
3.
divine friends the Maruts the Soma that is presented by us; those Maruts whose aid you have enjoyed (in battle), and who, following thee, have given thee the
strength whereby thou hast slain Vritra.
4.
thee,
Maghavan,
to slay
conflict
with Sambara,
and
augmenting (in
glory),
overcoming many
ill),
the subduer
VargaXii.
]yf
as
born,
is
will,
Soma
juice
On
Soma
it to
plant,
for
gave
3.
Approaching
the acrid
mother he asked
for food,
and
beheld
Soma upon
.
THIRD ASHTAKA
4.
THIRD ADHYXYA.
77
come Twashtri by
the
Soma
juice, he drank
5.
We
invoke
for
our
protection
opulent
Indra,
wealth.
1.
I glorify the
mighty Indra, in
whom
all
;
men,
VargaXin.
drinking the
Soma
whom
who
was fashioned by Vibhu (the creator). 2. Whom, when borne by his steeds, foremost and
eminent in
battles,
Dasyu.
he has pervaded heaven
rain:
war-horse,
and
earth,
sending
down
he
is
to be
worshipped with
Bhaga: he
is
as
So according
to another text,
Sukta in.
8,
rupam nipam,
Maghavan
bobhaviti,
Maghavan is
he can take what form the will. 2 Fibhrvatashtam : the scholiast explains
it,
appointed by
78
RIG-VEDA SANHITA.
he
is
beautiful,
worthy of invocation, the bestower of food. 4. The upholder of heaven and of the firmament,
1 the wind, like a chariot traversing the upper (region)
all)
the food.
We
invoke
for
our
protection
the
opulent
wealth.
The
VargaXiv.
1.
deity, jRishi,
and metre as
before.
May Indra
whom
is
is
the Soma, having come to the sacrifice ; he the lord of the Maruts
who
the
may
(sacrificial)
viands
may
the
to
two docile
ployed
hither,
:
may
able libation.
The
construction here
makes
prish-
tah urddhwo ratho na vdyur vambhir niyulican : it would seem as if Indka was also designated here as vdyu ; the V<mis
are said to be the
Maruts
for bis
moves
like
TIIIRD
ASBTAKA
THIRD ADHYIyA.
cattle,
79
is
3.
Indra, who
willing to bestow
to
upon them
their desires,
and ready
acceptor of
come
to the
sacrifice, for
who
Soma
nowned
5.
We
invoke
for
our
protection
the
opulent
the
wealth.
VargaXV
first
The
deity
verses
Trishtubk.
1.
invoked
of many,
the
immortal,
who
is
hymns. 1
2.
My
praises
constantly
propitiate
Indra, the
object of
many
rites,
the Maruts, the leader (of all), the giver of food, the
destroyer of
cities,
the
subduer of
foes,
Sama-Veda,
i.
374.
: :
80
3.
RIG-VEDA SANHITA.
Indra, the enfeebler (of adversaries),
is
praised
as a
mine of wealth j he
;
is
propitiated
by righteous
commendations
he
:
offerer of oblations
The
many
of)
acquirement
lord
strength
he from of old
is
the
of this
(oblation),
5.
Many
to
are
his
prohibitions
joined)
men: many are the treasures that the earth enshrines: for Indra the heavens, the plants, the waters, men and priests, preserve their riches. 6. To thee, Indra, (the pious) address prayers, and praises, and sacrifices accept them, lord of horses giver of dwellings, friend (of man), who art the per:
vader (of
all things),
to the worshippers.
is
praised to pro-
wealth or booty ;
karo yuddham, he
is
the
yitri
may
be put
together,
weakener of the
vasu here
meaning enemy.
2
is
explained ndndpra-
i.
many
foes
latter
being a compound
epithet,
in
shidh to succeed, to go, with the preposition nir, out, ex, to exclude, to prohibit.
THIRD ASHTAKA
7.
THIRD ADHYAYA.
l
:
81
Soma
drunk of the
2
through their
8.
offerings.
Do
rage,
who
mony
the
whom
all
Maruts, this
is
may
the devourer
own
abode.
Lord of
it
do thou
drink of
quickly.
Soma
draught. 4
12.
May
;
flanks
may
i.
See
vol.
p.
Tava sarman a
by
thee, tava-
sambandhini sarmaninirbddhasthdne sthitdh: 3fahidhara, Yajur-Veda, vn. 35, explains sarman either by sukha nimitte
for
the sake
sacrifice.
3
<
87.
82
may
it
may
distribute) wealth.
The
deivy
first
four
verses
is
seventh,
Vargaxvu.
x.
Accept,
Indra, at
our morning
sacrifice, this
libation,
2.
eat
them eagerly
Eat,
3.
Indra,
our
(offered)
Indra, renowned of
old,
butter, offered at
dawn
thy deeds.
sacrifice,
when thy
and
butter,
laden with
we approach with praises to thee, sage Indra, who art accompanied by the Ribhus and by Vaja.
7.
We
i.
210.
Vadhnyur iva-yoshandm,
THIRD ASHTAKA
thee, lord of the
THIRD ADHYAYA.
associated
83
with thy
tawny
horses,
steeds: attended
cakes
hero,
who
by the troop of Maruts, eat the art wise, and the slayer of Vritra,
(priests)
Offer to
to
him quickly
offer
the
butter:
may
to
sented
thee daily,
for
the
drinking of the
Soma
juice.
S6kta XV. (LIII.) Indra and Parvata are the deities, the Rishi is, as before, Viswamitra the metre of the tenth and sixteenth verses is
:
hither, in a spacious
vargaxix.
car, delightful
(our)
and,
gratified
1
by the
(sacrificial) food,
be
rite)
Tarry awhile contentedly, Maghavan, (at our go not away; fori offer to thee (the libation) of
the
copiously-effused
I lay
garment) of a
do
thou
Adhwaryu,
2
let let
us
two
offer
praise:
is
supposed to speak
to the
Adhwaryu
ceremony
(i
84
Indra
:
RIG-VEDA SANHITA.
sit
may
our
to Indra.
A man's wife,
is
Maghavan,
1
is
she
we prepare
the
Soma
5.
juice at the
fit
season
as our
protector,
there
it
be
When
go home: an auspicious
thy dwelling
:
(abides)
pleasantly in
id astam sed u yonih, the apropos of this is not very astam the commentator explains by griham, and he quotes the Smriti for the identity of house and housewife, grihini griham uchyate iti smriteh: the notion that a man is
1
Jdyd
:
evident
born of
etymology
found in the
Brahmana.
Tasydm punar navo bhutwd damme mdsi jdyate, Tad jdyd jdyd bhavati, yad asydm jdyate punak.
Again, in her being renewed (as a son) he month,
is
born
in the tenth
And
from
is
again born
we have
the
Ubhayatrd
Bhrdtar,
Jdydyds-taddhi jdydyatwam yad asydm jdyate punah. te artham, according to the scholiast, Indra's
Soma
85
These
whom
the
heaven,
sacrifice of a
8.
life.
Maghavan becomes
peculiar person
;
(manifest)
in
own
and invoked by
prayers, he comes in a
the
The great Rishi the generator of the gods, 4 the attracted by the deities, the overlooker of the leaders (at holy rites), Viswamitra arrested the watery stream 5 when he sacrificed for Sudas Indra, 6 with the Kusikas was pleased.
9.
;
10. Sages
and
when
the
Soma
is
expressed
The
text
is
merely
Ime Bhojd
liast
explains the
at
Sauddsdh kshatriya, ydgam kurvdnah, instituting the sacrifice which the latter, Medhdtithi, and the rest of the race of
priests.
2
3 4
Maruts. Suhasrasdve, according to the comment, the amamedha. Devajdh is explained by Sdyana, the generator of radiances
:
Rudra
the
compound
is
:
not devajd
Dcva-jiita,
which
5
follows,
is
explained
taistejobhir-dkrishta,
drawn or
attracted
he
is
Apriydyata
husikebkir
Indra
Sdyana
explains
Kmihagotrotpannair-rtehibhih saha, with the Rishis of the race of Kusika, or it might be rendered, pleased by the Kusihas.
86
BIG-VEDA SANIIITA.
sacrifice,
gods) with praises, sing the holy strain (aloud) like (screaming) swans, and, together with the gods, drink
the sweet juice of the Soma.
11. Approach, Kusikas, the steed of
Sudas
ani-
raja); for the king (of the gods) has slain Vritra
in the East, in the West, in the North, therefore let
glorified
by these two,
to
may he
there-
What do
4
;
Indram atushtavam:
have caused
die verb
is
;
causal, I
to be praised licence,
it
or
if
present tense
by Vaidik
may
be,
commentator, I praise Indra, abiding between heaven and earth, i.e. in the firmament.
by und Gesch. der Veda. 105. 3 The Bhdrafas, or descendants of Bharata, are in one sense the descendants of Viswdmitra, Bharata being the son of Sakuntald, the daughter of the sage. Mahd. Adi P. the same authority, however, makes Vasishtha the family priest of the BJidratas, and their restorer to dominion from which they had been expelled by the Panchdlas. Ibid; 3735. 4 The Kikatas are said by Sdyana, following Ydska, Nir. vi. 32, to be countries inhabited by Andryas, people who do not perform worship, who are infidels, ndstikas: Kihata is usually
Professor Roth
:
The
identified with
Hinduism had not reached the province when this was said: or as Kikata was the fountain-head of Buddhism, it might be
THIRD ASHTAKA
they yield no milk to
THIRD ADHYAYA.
1
-,
87
mix with
bring them to us
Maghavan,
(the
possessions)
3
of the
low
gliding
May
VargaXxn.
men
7
:
may
she, the
it
were not
all
Na
;
tapanti gkarmdni:
Yadta
harmyam, a
Mahdvira, used at the rite called Pragrihya, prayri/tydhhyakarmopayuktam mahdvirapdtram, which the cattle do not warm by yielding
calls
it
house
but
Sdyana
a vessel termed
their
2
milk to
it.
is
explained by
who
money
3
me
will
prefixed,
equivalent to a patronymic.
that
;
Naichasdkhdm,
which belongs
low
(nicftd)
a>id the
Sudras
4 Jamadagni-dattd, according to Sdyana, may mean, given by the Ilishis, those who maintain a blazing janiat-jivalaf, fire, Agni; a sense confirmed by the use of the plural in the next
is
said to be speech, or
personification, vdk-devatd,
5 6
The sound of thunder or the like in the sky. As the prayer or exclamation which accompanies
Pdnchajanydsn krishtishu:
here, therefore, the
the burnt
offering.
7
five dis-
88
TUG-VEDA SANHITA.
whom
3
new
life.
17.
May
the horses
may
give
and grandsons
19.
that they
may
live (long)
for thou
(axle),
give
strong
May
never desert us
nor do us harm
may we
travel prosperously
home
suryasya, of
the sun.
2
Navyam dyur
adds,
life
liast
3
mama
implies, those
who
4
to depart
from the
for
his
conveyance.
5 Khadirasya sdram is the text, the essence of the kkadira, mimosa catechu, of which the scholiast says the bolt of the
axle
is
Dalbergia-sisu, furnishes
wood
6
timber-trees in
common
use.
Vanaspati, that
; : :
THIRD ASHTAKA
THIRD ADHYAYA.
89
day against our foes with many and excellent defences may the vile wretch who hates us fall (before us)
may
the breath of
life
whom we
hate.
22.
As (the
is
Simal flower
23.
perish.
Men, (the might) of the destroyer is not known regarding him as a mere animal, they lead to you him away desirous (silently to complete his devotions)
:
the wise condescend not to 'turn the foolish into ridicule, they
2 do not lead the ass before the horse.
The
construction
is
elliptical
the ellipse
is
supplied by the
down by
the axe, so
may
the
enemy
be cut down
the Simbala, so
may
when
scatters foam or breath from its mouth, so (dweshtd madiya, mantrasdmarthyena prahata san, phenam mukhdd udgiratu) may that hater, struck by the power of my prayer, vomit foam from his mouth. 2 According to Sdyana the passage alludes to a legend of Viswdmitra having been seized and bound by the followers of Vasishtha, when observing a vow of silence these were his
reflections
on the occasion
if
;
with himself, as
some of the
is
ex-
plained agreeably to
etymology from
so, to destroy,
is,
avasdna-
of Viswdmitra:
Lodham
dham, desirous that his penance might not be frustrated, tapasah kshayo md bhud iti, lobhena tushnim sthitam Rishim pasuv*
manyamdna, thinking
90
24. These
RIG-VEDA SANJIITA.
sons of BhabAta, 1 Ikdra,
understand
them)
they
urge
their
;
steeds
(against them)
as
bow
(for their
an animal, manner,
take
i.e.
stupid.
Ydsha
same
Lubdham
the
away
desiring
na avdvdch,
Say aria
sarvajna, all-knowing;
by murhlia, a fool. The sons of Dharata are the descendants of ViswdmUra whose enmity to the race of Vasishtha is here decidedly expressed: this and the preceding stanzas are regarded as imprecations denounced by ViswdmUra against Vasishtha, with
whom
Sudds.
2
Raja
The Anuhramanikd
hymn
to
they
are inimical
the
thastd vdsishthadweshinyoh na vasishth dhsrinwanti: the comcites this verse of the Brihad-devatd in
head
is split
a hundred times
by
reciting or
listening to them,
and
man
repeat them
when he comes
it
to the passage,
by without animadversion,
and he
is
branch,
Sd Vasishthadweshirik-ahameha
na nirbravhni :
it
kapishthalo Vdsish-
thah, atas id
to
is
Roth, and by Professor Miiller see the various readings of the latter, Rig-Veda, vol. n. Introduction, p. 56.
THIRD ASHTAKA
FIRST ADIIYAYA.
V.
I.
91
ANUVAKA
SCKTA
The
deities are the
(LIV.)
VLvvadevas; the Rishi is Prajapati, the son of either Viswamitra or Vach; the metre is Trishtuhh.
1.
They
Vargaxxix.
may
the
hear us.
2.
Knowing
felicity)
the
my
desire,
wishing
proceeds
(to them), in
whose praise
Heaven and
:
earth,
may your
violable
offered to
heaven
food;
and earth:
I solicit of
4.
(sacrificial)
truth,
truth,
they
who
are
have
obtained from you (what they desired); and so, earth, men cognizant (of the greatness of you both) have
the
sake
of triumphing
over
is
the truth, or
declare
what
is
gods
? their
inferior abiding
Kama
:
lit.
my
exists
enjoy-
make
more
definite.
As
the constellations.
92
KIG-VEDA SANHITA.
Vargaxxx.
6.
The
far-seeing beholder of
womb
Common
:
(in function),
disjoined,
of distant
termination,
station
8.
all
rest
upon one
9.
(basis),
progenitrix,
made known,
it
is
said,
by the
Veda.
2 3 4
In the interchange of moisture. Heaven and earth are the personifications here alluded to. Adu bruvdte mithundnl ndma: heaven and earth are desig-
dwandtvandmabhir, dydvdprithivydvuchyete. 5 Heaven and earth keep all that is born distinct or separate,
by furnishing
9
interval or space,
avakdsapraddnena.
tan nah
is
explained
mahatydh
pdlayiiry&h janayiii "ydstava, of thee, that is, of the heaven ; jdmi is putforjdmitivam, orbhaginitwam^isterhood, the condition of a
THIRD ASHTAKA
10. I repeat this
THIRD ADHYAYA.
earth, to
93
you
soft-bellied, fire-tongued
Mitra, royal
1
Varuna, the youthful Adityas, all cognizant of the past, and proclaiming (their own acts), hear it. 11. The golden-handed, soft-tongued Savitri is
descending from heaven (to he present) thrice (daily)
at the sacrifice: accept, Savitri, the praise (recited
VargaXXVl.
to us all
our
12.
May
the
dextrous-handed,
make us
stones,
joyful,
as
they (the
with
uplifted
13.
May
from
who
foes,
whom
the
waters
proceed,
(who are)
hear
may SaraswatF
(my
libe-
prayer); and
rality,
speedy in your
14.
May
many rites
all
whose commands
the generators
which
vol.
1
is
ii. p.
138, v. 33.
as in the text,
: :
94
RIG-VEDA SANIIITA.
15. Indra, invested with all
energies, has filled
:
do thou,
who
and
my
your cognate
Aswins be to us the liberal donors of do you, who are irresistible, protect the offerer
is
17.
become gods
in
(the
sphere of)
Indra: do thou,
18.
May Aryaman,
Aditi, the
of
adorable (gods),
(protect) us
Varuna
in pro-
geny and
19.
cattle.
May
many places, everywhere proclaim us void of offence may earth and heaven, the waters, the sun, and the
vast firmament, with the constellations, hear us.
Chdru ndma may be explained agreeable or acceptable act or ndma harma namanam vd chdru, manoharam ; by which the Aswins attained deification, yerta devatwam prdpnutha; but in the preceding verse we have the similar phrase, mjdfyam chdru ndma, explained mjdte bhavam kdmaniyam,
1
devotion,
Yuyoia no anapatydni gantohi anapatydni is explained putrdndm ahitdni karmdni fan mdrgdt prithah huruta.
2
THIRD ASHTAKA
20.
THIRD ADI1YAYA.
05
May
1
deities of the
habitations,
mountains, and those abiding in fixed propitiated b^ the sacrificial food, hear
:
us
may
may
the
21. May our path ever be easy of going, and provided with food sprinkle, gods, the plants with sweet
:
water
Agni,
I
may my
for-
may
occupy a dwelling
(abounding) with riches and ample food. 22. Taste (Agni) the oblations; make manifest
(for us)
abundant food
all
conflict: favourably
all
up
(LV.)
the Riski
is
The
Prajapati;
the
metre Trhhtubh.
1.
XXVHI.
When
the
imperishable (light)
perform
the
is
rites
(due
to)
Let not the gods, Agni, now do us harm, nor the ancient progenitors, who have come to know the
Dhruvahshemdsah, nuchalasthdndh, those of fixed places
it
may be, perhaps, an epithet of the preceding parvatdsah. 2 Mahad-decdndm amraticam eh am is the burthen of this
and the following stanzas: asuratrvam is the abstract from asura, explained strong, powerful, prabala, from asyati, who or what throws or impels all things or beings, asyali, Itshipali sarvdn:
the abstract
is pi- aba hj
am
or aisicaryam,
chief.
might or sovereignty:
ekaw, one,
is
explained
muhhyam,
96
degree
RIG-VEDA SANHITi.
(of divinity)
Variously do
my
pre-
when
the
fire
is
kindled
we speak indeed
is
conveyed to many
:
directions
he
is
connected
one mother
(heaven)
him a
young (herbs)
as soon as
fruit: great
and unequalled
is
the
The
(in the
but
the
The
gods at
sacrifices,
thence forward
all),
he
the reciters of
(praises)
:
pleasant (words)
offer
him agreeable
great
Samdno
raja,
may imply
either
Agni or
the
Soma.
a 3
Said either of Agni or the sun. Mitra presiding over the day, Varuna over the night, but
: : :
THIRD ASUTAKA
TI1IRD ADIIYAYA.
97
and unequalled
8.
is
fines are
enemy)
all),
he
unequalled
9.
is
great
and unequalled
ful
is
10. Pervading
and protecting
possessing grate-
and immortal radiance, he preserves the supreme path (of the rains), for Agni knows all these worlds great and unequalled is the might of the gods.
11.
forms
The twin pair (day and night) adopt various one of them shines brightly, the other is black
one black and the other white
is
Vargaxxx.
twin
is
the might of
them lows
is
aloud
is
the milch cow offers her udder for the one that
refreshed
by the milk of the rain: 2 great and unequalled is the might of the gods.
is
is
is
said
to
be
Agni
the
the cloud,
VOL.
III.
98
14.
RIG-VEDA SANIIITA.
The
3
earth.
2
wears bodies of
many
forms: she
abides on high
(calf):
I offer
knowing the abode of the truth 4 (the sun), worship great and unequalled is the might of
:
the gods.
15. Like two
(distinguishing)
impressions,
they
is
universal
is
great and
unequalled
the
May
the
milch kine
qualled
17.
is
When
for
he
is
in
want descends;
The
it
text has
explains
Bhmni,
de-
riving
from pad, or
10th Mandala, having been created from the feet of the Creator:
the 10th
2 3
Mandala, however,
is
of questionable authority.
On
the altar.
Tryavim, sdrddhasamvatsaravayasho vatsah, a calf a year and a half old; i. e. the sun of that period, or it may apply to
the sun, as the protector (avih) of the three (tri) worlds.
4
of the sun,
5
6
who
is
Anyasmin
THIRD ASHTAKA
THIRD AD1IYAYA.
99
great and
is
unequalled
18.
We
know
his
(affluence);
1
or five and
five,
progeny, for
unequalled
20.
is
him
great and
He
has
(heaven
and earth)
is
renowned
the
21.
Our
all,
the
valiant
(Maruts)
precede him
(when
equalled
is
22.
The
come
;
to perfection
by thee;
thee
may
Ave,
blessings:
great and
the
might
of
the gods.
Sholhd yuktdh panchapanchd vahanti, that is, either the seasons of the year, or, by combinining the cold and dewy
:
six
seasons, live
2
Indra
s horses.
this
would imply
or ladles, but the scholiast also proposes, the two that are eaten or
100
ADHYAYA
IV.
ANUVAKA
Sukta
The
Vargai.
deities are the
V. Continued. (LVI.)
is
III.
Prajdpati
the
i.
Neither
tlie
bowed down. 1
One
vigorous impregnator
(The year)
is
The
work of the gods, and no one can make them otherwise. 2 Heaven and the firmament are not wholly discernible,
is.
earth
3
That
is,
number
apply to the
six to
number of
THIRD ASIITAKA
those (plants): I call
FOURTH
ADHYAYA.
101
Adityas;
the
it
upon the beautiful name of the divine waters wandering severally and (now) depart from
it.
2
(now) give
5.
delight,
intelligent
(worlds)
is
5
three female
(divinities)
Dhishana 1
May
Savitri
Mitra
Three
8
9
the
scions
excellent
uninjurable
bright
are
regions,
three
of the
powerful
(year)
shining;
1 That is, according to the scholiast, upon the months over which the twelve Adityas preside. 2 During the four months of the year when the rains fall the rivers are filled ; during the other eight they are more or less
dried up.
3
Each of the
three
divisions
this is
a piece
BhdratL
cattle, gold,
and gems.
7 8
Heaven, earth, firmament. Agni, Vdyu, and Sui-ya, according to Sdyana: the text asurah is explained hdldtmd samvat calls them asurasya vird
9
:
its
sons.
102
passing radiance
RIG-VEDA SANIIITA.
may
and metre as
before.
VargaiT.
1.
May
my
is
which
is (free)
as a milch
who
of
menders.
2. Indra and Pi'siun, the showerers (of benefits), and the happy-handed A.SWINS, well affected towards us,
where(altar),
on this
may
3.
when manicalf,
in
desirous of reward
come
to the
1
presence of the
invested with
4.
many
in
forms.
I glorify
earth,
taking
(to
express
the
for the
good of man.
5.
and
tion,
which
to
is
bring hither
the adorable
our protec-
as characterized
wild
rice,
ianayam, vatsam
THIRD ASHTAKA
6.
FOURTH ADIIYAYA.
103
all
beneficent for
all
mankind.
Skta V. (LVIII.)
The
1.
deities are the
The milch-cow (the dawn) yields the desired milk to the ancient (Agni); the son of the south 1
passes
within (the
brings
the
firmament)
illuminative
the
(sun)
:
bright-houred
the
praiser
(day)
awakes
2.
Aswins preceding
the dawn,
in
The well-yoked
as (children to
(horses) bear
:
you both
your
you
for
their parents)
:
discard from us
you our
offering
come
to our presence.
3.
have not the ancient sages declared you, Asavins, to be most ready to come to the aid of the destitute.
4.
If
quick steeds
they
offer
you regard (my prayer), come with your all men, Aswins, invoke you to you
: :
the sun
is
in advance,
(therefore
5.
come
to the rite).
many
regions,
by the
Dalishinayah putrah
that
is,
104
UIG-VEDA SANHITA.
:
ample
q
of
Your ancient
friendship
is
desirable
is
and auspi-
in the family
Jahnu: 2 renewing that auspicious friendship, may we, your associates, delight you with the sweet (So?na
juice).
7.
in
whom
steeds,
at the
Aswins, abundant
(sacrificial)
car, attracted
by and heaven.
mixed; drink
Soma
is
it:
come
your
car,
repeatedly be3
stowing wealth,
coming
of
The deity
the
is
Mitra
the Riski,
is
Viswa'mitra
the metre of
first five
verses
Trishtubh, of the
last four
Gdyatri.
Varga v.
1
1.
S&yana, nidhi
is
is
here
a kind of
2
pdtravheskak.
:
the latter
derived from
JaknUy and
if
it might imply the Ganges, Jdhnavi, we had reason to suppose the legend of her origin from Jahnu was known to the Vedas: of course it was familiar to Sdyana.
Nishkritam, according to
nir
ityeskah
7,
is
:
the place of
it
agreement,
4
samityetasya sthdne
may
be
Mitra
is
he who
is
measured
THIRD
tion:
105
Mitra Mitra
2.
offer
to
May
Mitra, who
not
protected by thee he
is
not harmed ; he
is
not, either
from
May
disease,
rejoicing
in
endowed with
ever be
may we
(Aditya).
to exis
ertion, is to be
he
the
giver of happiness to
fire
him who
praises
him
offer
with
the acceptable libation to that most glorifiable Desirable food and most renowned wealth 2 are
Mitra.
6.
Vargavi.
or appreciated (miyate) by
all,
much
text
literally
kdmam
sarvatragachchhantah,
Yajush
ii.
62
which the
latter
renders avak by its more usual Sdyana, annam, food and dyumnam, renders by dhanam, wcalih, the former makes
:
Makidhara
. :
106
7.
The renowned Mitra, who by his might preis he who presides over the earth
gift of) food.
live
by (the
8.
The
classes of
men have
repaired to the
Mitra
is
last
Indra
the Rishi
is
Viswamitra;
(with
the
1.
Your connexion 1
Ribhus
is
consequences
of
acts)
all
:
the sons of
vet:
upon the authority of Ydska, who includes it, he says, among the synonymes of purdna, old it is not, however, found there, Nigh. in. 27. 1 Vo bandhutd might mean, your affinity or friendship, but
the scholiast explains
it,
they
who connect
as if
were
in the
yuyam vyapldh
stha,
usual
we have samdnasuh
instead of
samdnaI. p.
49,
somewhat incorrectly translated: in Sukta 161, v. 6, we have yajniyam bhdgam aitana explained also prdpnuta, obtain seethe hymns to the Ribhus in the first volume p. 45, and second volume, p. 107: also Grammar, 2nd Ed. p. 241
note,
and
is
there
THIRD ASHTAKA
2.
FOURTH ADHYAYA.
107
With
which you
with those (means), RlBHUS, you have attained divinity. 3. The Ribhus, the performers of (good) works,
the grandsons of a man, have attained the friendship 1 of Indra: they have perpetuated (existence): the
sons of
Sudhanwan have
attained immortality
per-
through
works.'
4.
Go with Indra
when the
libation
the is poured out, and be (welcomed) with honour by (worshipper) desiring (your favour) RiBnus, sons of
:
acts)
faculties,
are not to
Soma
excited
the
human
sons of
Maghavan, Sudhanwan
Indra,
the
RiBflU,
our
sacrifice
these self-revolving (days) are devoted to thee, as well as the ceremonies (addressed) to the
gods,
1
acts of
man.
ad/i drat a nta, vol.
i.
p.
49,
has no accusative
vitality,
2
3
meaning immortal
i.
as follows.
p.
284.
act, rite.
108
7.
RIG-VEDA SANHITA.
Indra,
with
the
food-bestowing
Ribiius re-
come
to the
sacrifice, yielding
sacrificer.
The
deity
is
the metre
Trishtubh.
Vargavm.
1.
him
who
who (though)
rite.
ancient art
may
who
all
back ever new, (revolving) like a wheel. 4. The opulent Ushas, the bride of the far-darting
word vdja
2
Ribkubhir vdjibkir vdjayan, implies a quibble upon the which is the name of one of the Ribhus, put for all, ;
its
but means, in
more usual
sense, food.
p.
Sunritd irayanti: the phrase has occurred before, vol i. 299, v. 12., where it is rendered, awakener of pleasant voices,
the sense
in
explained
note p. 297,
the
dawn
and
exciting or
birds.
awakening the
THIRD ASHTAKA
TIIIRD
ADHYAYA.
109
ceeds:
diffusing her
own
(lustre),
auspicious,
to the
pro-
moting sacred
acts, she is
renowned
ends of the
Offer,
sweetness
6.
The
possessor of truth
:
is
by her rays
and heaven
3
.
Agni,
soliciting
The showerer
on the
dawn, at the root of the truthful (day) hast pervaded the vast heaven and earth the mighty Ushas, the
:
golden light, as
it
were, of
dif-
hymn
is
which are
severally, Indra and Varuna, Brjhaspati, Pushan, Savitri, Soma, and Mitra and Varuna: Vis-
wamitra
is
is
ascribed to
Jamadaqni
first
sianzas
is
1.
vargaix.
Madhudhd
says,
he
or,
without referring to
is
etymology,
or holds.
2
3
it
may
that
which has
As
in S. 49, v. 4.
is,
first
is
Ashtaka.
kindled at dawn.
identified with truth as the
rites.
That
Mitasya, satyabhiltasya:
it is
110
RIG-VEDA SANH1TA.
for
where
is
Most
worin-
shipper),
cessantly invokes
associated with
my invocation.
Varuna, such
May
wealth (as we
may
may
shelter
us with
dwellings
gifts.
(enrich) us with
4.
Brihaspati, friend of
:
the gods,
accept our
offerer.
oblations
5.
Varga x.
Adore the pure Brihaspati at sacrifices with hymns I solicit of him unsurpassable strength. g The showerer (of benefits) on men, the omniform,
:
#
Divine,
resplendent,
is
Pushan,
this,
thy most
recent laudation,
8.
uttered by us to thee.
this
Be pleased by
my
praise,
and incline
to
an uxorious (hus-
May
that
all
the worlds,
who
10.
We
divine Savitri,
1
who
The
it
sarvaih
the wives of
the gods; which agrees with the specification of the two goddesses that follows.
2
This
is
THIRD ASIITAKA
11. Desirous of food,
FOURTH ADIIYAYA.
we
solicit
(rift
of affluence.
intelligence,
first
made
known
to
W.
Jones' translation of a
paraphrastic interpretation he renders it, Let us adore the supremacy of that divine sun, the godhead, who illuminates all,
who
whom
all
proceed, to
whom
xiii.
all
must
367):
return,
whom we
invoke to
direct"
the verse
Sdman, n.
8,
12
both
which
is
Brahma, but various meanings Say ana has, we meditate on the light one with Brahma, his own light, which, from its con-
suming influence on ignorance and its consequences, is termed Bhargas, and is that which is desirable, from its being to be
known
or worshipped by all (carcnyam) the property of the supreme being, (parameswara), the creator of the world, and the
noun bhargas,
sya savituh
genitor of
that
light
all
which animates
all
(dhiyah)
acts,
(karmdni),OY illumes
understandings (buddhih): again, devaof the bright or radiant sun, as the pro-
may mean,
all,
may
be under-
no.m
maybe
inter-
and the prayer may only implore the sun to provide sustenance, tasya prasdddd annddilahshanam phalam dhimahi,
preted, food,
we
anticipate
from
reward that
text in the
is
may we
same
be supported by him
Mahidkara,
in his
comment on
the
112
RIG-VEDA SANIIITA.
hymns.
13. Soma,
it)
:
place of sacrifice.
14.
May Soma
our adversaries,
16.
butter;
performers of good
1
works,
(sprinkle)
the
by many,
by Jamadagni,
altar)
;
sit
down
2
in the place
of sacrifice (the
drink,
reward) of
sacrifice,
the
Soma
libation.
gavyuli
is
explained either
gavdm mdrgam,
according
to
prayer
implies,
in
give us
cows
abounding
Mr.
it,
These two
Sama-Veda n.
14,
hymn
is
Viswdmitra, he hy
note,
whom
Sukfa
liii.
v. 15.
1 1
ANUVAKA
SlJKTA
I.
I.
The
deity
is
Agni,
or, it
may
and fourth stanzas: the the first verse is Ashti; of the second, Atijagati
third,
of the
rest.
1
1.
Agni,
Vargaxxn.
who
do (thy worshippers) urge thee by their devotions (to adorable Agni, bring the deities to their sacrifices)
:
they (the
deities),
have generated
thee,
immortal,
among men
all-
Bring
Agni,
with a willing mind, the elder participator of the sacrifice; the ruler of the water, the Aditya, the supporter
of men, the sovereign venerated by mankind. 3. Friendly and beautiful (Agni), bring thy friend
(Varuna)
1
to
our
presence,
as
by the
2
and the next stanza the same device that have has occurred in the 127th and following Siiktas of the first Mandala, vol. n. p. 19, which are written in the same long and
in this
We
repetition at the
end of the
line of the
we have
here,
ddevam
VOL.
III.
: ;
114
RIG-VEDA SANH1TA.
its
goal
May est
thou, Agni,
who
Varuna do
thou,
who
art the
most frequent
oblations), the
sacrificer, the
animosities.
5.
Do
most nigh to
dawn
to
deprecate
Varuna
for us,
and, propitiated
(by our
praise), feed
us of auspicious invocation.
Yargaxni.
6.
The glance of
is
auspicious deity,
directed
towards men,
warm
(is
as the
milch-cow
(is to
a man).
true,
unbounded (firmament): pure, bright, radiant lord (of all), may he come (to our) sacrifice.
8.
gods), riding
been done by Varuna, as disease inflicted by him, such as may imply pdpam, sin: this and the preStlrya, or
it
may
248,
THIRD ASHTAKA
FOURTH ADHYAYA.
tongue of name, he
;
115
fre-
quents
all
drawn by red
Associated with
sacrifice,
men (who
Agni,
this mortal,
10.
May
is
which
desired
Agni conduct us to that wealth by the devout; he whom all the im-
whom heaven is the parent and progenitor, and whom (the priests) verily sprinkle (with oblations). 11. He is first engendered in the habitations (of
;
of
Vargaxiv.
the sacrifices
without head,
who
by
praise, in the
womb
have engendered
who
is
and resplendent.
1
departed
sacred
rite,
the
dawn,
The Anyirasas
his followers.
is
Angiras
and
116
14.
RIG-VEDA SANHITA.
and other
everywhere their
(acts)
un-
cattle,
holy ceremonies.
15.
rites),
Devoted
(to
forced open, by (the power) of divine prayer, the obstructing, compact, solid
a cow-pen
Vargaxv.
16.
kine,
1
full of kine.
They first have comprehended the name of the knowing the thrice seven excellent (forms) of
2
;
The
scattered darkness
mament glowed with radiance; divine dawn arose then the sun
:
lustre
of the
all
wrong among mankind. 18. Thereupon awaking, the (Angirasas) beheld (the cattle set free), and seized upon the precious treasures: the universal gods then came to all (their) dwellings: Mitra and Varuna may your truth be (kept) to him who worships (you).
Temanwataprathamamnama dhenoh: according to Say ana, may mean vetch, speech, and with ndma, stutisddhakam sabdamdtram, mere sound as the means of praise: it may also
1
dhenoh
have its ordinary sense, the passage refering to the ancient nomenclature of cattle, as uttered by the Angirasas, as EM,
surabhi, guggulu, gandhini, &c.
2
THIRD ASHTAKA
19.
FOURTH ADHYAYA.
117
May
Agni, the
Soma
offered in libation.
20.
May Agni
be the Aditi
;
of
all
those to
all
3
whom
sacrifice is offered
may
he be the guest of
whom
The
1.
all is
felicity.
(II.)
deity
and Rishi
as before
the metre
is
Trishtubh.
He who
4
among
the
the
Varga xvi.
mortals,
a deity triumphant
gods,
among
gods,
the
invoker
of the
most
diligent sacrificer,
the altar) to
Agni: he has been placed (upon lighten (the ceremony) by his (lustre),
through ob-
and
2.
to
day at
this
our
rite,
man)
According
to
no offering
is
made
2
Agni on
the occasion
praise alone
is
addressed to him.
if
May
he were Aditi
is,
may mean
this
;
their stay
or support: Mahidhara, on
16, explains
it
etymologically
danam ndsti, adina, not mean or base. 3 Devdnam ava dvrindnah, according to Sdyana,
ting in the sacrificial food of the
participa-
worshippers:
Mahidhara
t.
explains
it,
e.
through
4
fire.
mukham
prdvisat.
118
ing, graceful
dent steeds.
3. I
celebrate
shedding, and
swifter-than-thought-going, steeds of
him who
is
whom
4.
thou
art,
Possessed,
car,
oblations,
May
may
it,
Thou
of that
man
protect him,
evil.
May
a son, firm in
offerings),
food to thee
when needing
food,
who
Antariyase ynshmdnschadevdn visa d cha martdn, thou goest between, you the gods, and men ; you, is specified from
1
to
men
and
2
to the gods, of
whom
he
is
one, to bear
to them.
Sabhdvdn,
Sicatavdn
in
bhdrupayuktah.
3
pdyuh
is
explained,
dhanavdn
pdlayitri,
wealthy preserver.
THIRD ASHTAKA
stantly the exhilarating
as a guest,
8.
FOURTH ADHYAYA.
119
does what
is
own
abode, like
thee, Agni,
who
let
who with
want
riches,
and
vent him.
10.
May
who
uttered) by the
man
whose
(rites)
when
vargaxvin.
worshipping thee
11.
may we
be the promoters.
May the
and
vice,
Aswo na
sice
dame hemydvdn,
that
is,
according to the
scholiast,
awe dame,
2
in his
own
is
house.
elliptically
This passage
chittim,
achittim,
that
which is to be known, chittim J ndtavyam puand achittim achetaniyam,, not to be thought of, or pdpam, sin ; or chittim and achittim may be explained by martdn, jndnam and ajndnam, knowledge and ignorance mortals or men, has no epithets; the scholiast supplies them:
distinguish
nyam, or
virtue,
and ill-bearing (durvahdni) ; for the horses and the groom, (aswapdla), we are indebted to Sdyana.
bright, (kdntdni)
120
RIG-VEDA SANHITA.
offspring
:
by virtuous
12.
in the dwellings
;
of
man have
(Agni)
therefore, lord
deities.
conducted
(to
the
altar),
and
abundant wealth
shipper
who
praises
libations.
when we labour
hands and
formers of
in the
car.
feet,
and
all
rites,
arms
work
15.
May we
seven priests
first
in order engender
by the commentator, which, however, is not very explicit, the Angirasas are the sons of Aditya, angirasdm ddityaputratwam dmndyate the text is tasya yad retah prathamam udadipyata tad asdu ddityo ab/iavat, ityupakramya ye angdra dsans-te angiraso abkavan, that which was his seed was first manifested as Aditya j thence, in succession, those which were the cinders became the Angirasas see vol. i. p. 4. 2 Adrim rujema dhaninam, may allude to the rock in which the cows were hidden, or adri may be rendered cloud (megha), by the disruption of which rain is made to fall.
: :
THIRD ASHTAKA
16. Thus,
FOURTH ADHYAYA.
and
121
VargaXix.
dis-
made
17. Performers of
good works,
exciting Agni,
have gone to the vast (hidden) herd of cattle. 18. Fierce (Agni), when (Indra) proclaimed the
near presence of the herd of the kine of the divine
(Angirasas) as a herd of cattle in a well stored
stall,
2
the progeny of mortals were thereby enabled (to per1 Suchid ayan didhitim; diptam stkdnam tejas chdgachchhan: Mahidhara, Yajur, xix. 69, explains this by ram mandalam, the orb of the sun, and gives a different interpretation
may
piercing the earth (with sacrificial posts and the like), also proceed
by the path of the gods, or to heaven it is rather a bold interpretation, however, to convert vpavran, the third plur. of the third preterite, into apavrimimah, first plur. of the this and the three folpresent with the sense of the potential
: :
xvni. 3, 21, 24. Ayutheva kshumati paswoh, akhyat devdndm yaj-janiin the' Atharva-Veda,
is, literally,
mdnti,
like a
nigh
rest
:
martdndm
chid
urvasirakripran vridhe chid arya uparasya dyoh : vrvasih is rendered by Sdyana, prajd, progeny, as if it was the nominaand if so, there is no tive, instead of being the accus. plural akripran, were made able the word is remarkable, and nom. to
;
:
is
made more so by Sdyana' s reference to Ydska, Nir. v. where the word means, as usual, Apsaras, and the etymology
1,
is
urvabhya asnuta, or urubhydm asnuta, who pervades or proceeds from the thigh, conformably to the Pauranik legend of
122
form pious
acts),
RIG-VEDA SANHITi.
We
when
light.
the brilliant
dawns
Agni, we have repeated these thy praises to thee who art all- wise ; do thou accept them
blaze aloft;
make us
opulent: do thou
who
art wor-
shipped by
many
Sukta
The
Vargaxx.
l.
deity, Ttishi,
III. (III).
and metre
as before.
of sacrifice,
the afflicter
2.
This
is
we have decorated
for
down
3.
in
man, the
him
whom
Narayana
lit.
Vihramor-
Purd
tanayitnor achittdt,
of the thunderbolt; implying, according to the scholiast, a state of unconsciousness, or death, as sudden as if the work of the
thunderbolt.
THIRD ASHTAKA
4.
FOURTH ADHYAYA.
123
do
thou,
who
adoration, whenever
Why, Agni,
repeat
it
to
Varuna, why
or to
to the
heaven? what
is
our offence?
why
6.
to the
Aryaman,
Why
why
tell it to
truthful
manVargaxxi.
destroying
7.
Rudra?
to
Why
the
great
and nutriment-conveying
?
Pushan? why
why to
the
many-hymned
of the
Vishnu? why
8.
1
tell
Why
tell
it to
company
Mudrdya
savs, of
2
wicked men.
may
mean
into a
of
evil,
who, by some
unaccountable inadvertence,
have turned,
107, verse 6
in
:
a former passage,
male deity
see vol.
i.
as in the scholia
on the Taittiriya
of Dharataaena on
I.
the
1, 56,
he gives nirriti
iti
and in the comment Cal. Ed. p. 405 word nairrita in the Aviara kosha, as synonymous with nairrita nirritir
: ;
eva nairrita
nairritas tu
the son of
khamputro rdhshaso n/rritis-cha sah, Nairrita, Khasd, a Rdkshasa, he is also Nirriti in the passage of the first Ashtaha adverted to, the epithets are feminine, and the change of sex is unwarranted.
:
]24
RIG-VEDA SANHITA.
to the
mighty sun?
fulfil,
why
repeat
it to
sacrifice
ripe (fluid)
mankind in existence. The male Agni, the showerer (of benefits), has been sprinkled by the genuine sustaining milk the
:
rain, has
11.
By
the
Vargaxxii.
have arrived
By
sacrifice,
Go not
any one
who
injures us
let
us not
enemy of a
friend.
our
sin;
Duduhe
is
prisnir-udhas
ment,
2
a synonyme of Surya.
with
fire,
probably
instituted
by the Angirasas.
: :
THIRD ASHTAKA
1
FOURTH ADHYAYA.
by these hymns
;
125
accept,
5.
Be
propitiated, Agni,
may
the adora-
who
address,
The
deity is
Agni,
forth
the
Raksha s-slayer
as before.
1.
Put
as
fowler
at-
Vargaxxiu.
spreads
king
host
2.
side)
consume the Rdhshasas with thy fiercest flames. Thy swift and errant flames descend (on every fierce-shining with vigour consume (the foe)
Nivachand (ni) kdvydni ; nitaram vaktavydni, kavibhih hritdni, those which are made by poets ever to be recited. 2 Rdjevdmavdn ibhena : the latter (ibha) may mean fearless,
1
ama
has
also different interpretations, a minister, for amdtya, or ama, an the verse occurs associate ; or sickness, inflicting it on the foe
:
in the Nirukta, vi. 13, and is explained as in the text ; and again in the Yajush, xni. 9, with, upon the whole, a similar
explanation.
Triskwim anu prasitim drundnah is explained by Sdyana, manim prakriihtdm sendm anugachckhan: Ydska puts the two first into the third case, trishvyd anu prasityd, but
3
kshiprajd
Sdyaiia also gives the reading, and explains the noun by Mahisantatayd gatyd, with extended or continuous march
quick
it
had
of the verse,
in the
this
126
scatter,
flames,
3.
Do
who
art
who
4.
is
remote or who
is
nigh
let
no malevolent (foe)
spread wide
;
prevail against us
(who
Sharp-weaponed Agni,
up;
entirely conacts
who overpower
(bow
Vargaxxiv.
6.
(who are
He
the
gods),
who
offers
praise
to
thee,
4
:
Brahman,
felicity)
to
him
are all
(of cattle)
and treasures
sacrifice,
shine
upon
his
Prati spaso visrija : spasah is explained by Sdyana, parabddhakdn rasmir, or he says it may mean chat an, spies, sent to determine between true and false, satydnritavivekdrtham so
1
;
Mahidhara
2
interprets
it,
it
Ardthn chakre may also mean who annuls or prevents our who makes a gift no gift. 3 Jdmim-ajdmim, bandhum abandhum; or it may mean whether formerly overcome or not: Mahidhara explains it punaruhtam apunaruhtcim, repeated or not repeated; or pnnah
donation, one
punastdditam atdditam, repeatedly chastised or not chastised. 4 Ivate brahmane ; we have no explanation*of the latter except parivridhdya, to the greatly augmented.
5
Aryo
vi
dura abhidyaut,
is
also, as
Sdyana
observes, dif-
THIRD ASHTAKA
7.
FOURTH ADHYATA.
ever be prosperous
127
May
all
the liberal
man
who
may
8.
arduous
life
be prosperous,
and may
I reverence
may
this
reiterated
thy presence
and resounding hymn Convey due praise to may we be possessed of good horses and
:
good
cars,
that
May
diligently
worship
ing, every
day:
thus,
sporting
our
dwellings,
may we with
thee.
him who
gratifies thee
xxv.
me from my
(demons)
12.
:
father
Gotama,
be
may thy
ferently rendered
is.
may
we, being with sons, grandsons, and the like, wof'ship thee.
128
RIG-VEDA SANHITX.
he,
knowing
2
all
things,
(rays),
and
his enemies,
who
;
by thee we
;
are
made opulent by
thee
we
are protected
:
may
we,
cherisher
who
fulfil
who
are far
off,
(our desires).
15.
May we
propitiate
is
;
thee,
recited
by us
consume the
unadoring Rakshasas
ADHYAYA
V.
SuKTA V. (V.)
The
Vargai.
deity
is
Agni
as
Vaiswanara;
the Mishi
Va'madeva;
How may we
present rejoicing
(fit
offerings) to
to
Vaiswanara,
heaven,
made, according
to the
commentator,
to the wellit
known
is
here said by Sdyana, recovered his sight by worshipping Agni. 2 RaraJssha tan sukrito viswavedas: it is not very clear
whether viswavedas applies to Agni or to Dirgha tamos: Sdyana, by inserting bhavdn, your honour, adopts the former, but it
seems questionable.
THIRD ASHTAKA
FIFTH ADHY^YA.
129
(who
VaiswXnara,
May
Agni,
filling
1
excellent
condition),
of manifold
the possessor of
(who comprehends) by (his) wisdom the mysterious sacred hymn, as (they track) the footsteps
of a (missing) cow, reveal (the sense) to me.
4.
2
May
cellent wealth,
consume with
who injure the firm and valued glories Varuna and Mitra. 5. Like women who have no brethren, going (about from their own to their father's house), women adverse
(adversaries)
of the sapient
to their lords
1 Dwibarhd, 19 explained by the scholiast, divayor madkyamottamayoh sihdnuyoh parivridhah. 2 Sdma-mahi-padam nagoh apagulham vividwdn agnirmah-
yam
rnanishdm,
Sdma, and explains it jndtavyam, what is to be known apagulham atyantarahasyam he would seem to attach to padam, but both renderings are perhaps
questionable.
3 4
station, that
VOL.
III.
130
VargalT.
RIG-VEDA SANHITA.
Purifier,
worship, this
heavy load on a
vigorating food
;
(bearer),
May
glory,
8.
What
objection
(can
to
my
like water, is
earth.
(deities),
affects,
sorts of animals,
Vaiswanara is here said to be understood in the sense of the upon the authority of Ydsha, or, according to different opinions, the word expresses ayni as lightning, or dditya. 3 Sasasya charman adhi prisneh the scholiast explains swapata iva nischalasya dyulokasya upnri charandya, for going above the immoveable heaven like the sun.
2
sun,
Mahdmdnikam,
identified with
THIRD ASnTAKA
FIFTH ADHYAyA.
1
131
the resplendent
showerer (of benefits), approaching the excellent station of the maternal (cow), seeks to drink the milk.
11
that this
(wealth
is
(over)
all
that (it
may
is
be), the
wealth that
is
is
in
heaven or on earth.
1
12.
its
What
:
what
thou
advantage
(tell
knowest
us)
what
is
we may
What
is
we rush
like
swift
(chargers)
the battle?
when
4.
Men
by unproductive,
;
frivo-
lous,
inconclusive,
scanty speech
?
clothed in radiance,
The
plifies
into
and the
2 That is, if they pretend to worship Agni without the oblation, and other materials of a burnt offering, they cannot expect his
favour.
L 2
132
beautiful
by many, he
shines like a
man
is
with opulence. 1
StiKTA VI. (VI.)
The
Vargaiv.
1.
deity
as before.
do thou who
all
that
is
desirable f
sagacious,
exhilarating
men
like the
sun,
he spreads light above, and props the smoke above the sky like a
3. pillar.
filled
The ladle
(with butter)
is
prepared
prompt
ciris
cumambulates (the
set
up,
the
upon the
fire
is
victims.
4.
When the
is
kindled, the
Adhwaryu
and mul-
circumambulates (the
3
cattle
2
and
treasure,
Viswam abhyasi manma the last is interpreted by Say ana, mananiyam satrundm dhanam abhibhavasi, thou conquerest
the
3
The expression is not very clear, Paryagnistrivishtyeti, Agni goes round, having thrice returned, trir-dvritya paryeti, or trirhi paryagnih kriyate, Agni is thrice made around, which
would imply
that the fire
was
thrice
circumambulated
the next
THIRD ASHTAKA
5.
FIFTH ADHYi.YA.
133
Agni, the
sacrificer,
of
him
(fed)
with
(sacrificial)
food,
spread around
blazes.
6.
is
all
when he
who
art terrible
and wideinflict
spreading,
Of whom,
is
lence
him to exertion 2 so that the well-satisfied, purifying Agni shines like a friend amongst men, the descendants 3 of Manu.
8.
Agni,
whom
the
twice five
sisters
dwelling
5
amongst men, the descendants of Manu, have engendered, like females, (awaking)
him
it is
at dawn,
feeding
shews that
victim
:
Sdyana
parito
gachchhati pasum.
1
Asya
vdjino na sokd
may
also be rendered
Na
ishtau, nor
mother and
in
is
urging him
Sdyana's
Mdnushishu vikshu, may mean only human beings. The lingers employed in producing fire by attrition. Usharbudham atharyo na dantam, striya iva ushasi budhfirst
meaning of
danta
may
be also questionable.
134
on oblations, an axe.
9.
RIG-VEDA SANHITA.
brilliant, of
Thy
straight-going,
well-paced, bright-shining,
vigorous,
10. Those,
thy
rays,
Agni,
triumphant,
wide-
spreading,
radiant,
adorable,
go
like
hawk-faced
company
of the Maruts.
11. Well-kindled Agni, for thee the
composed:
may
(the priest)
(sacrificer)
:
propitiate
offers
by
sit
worship: bestow
desiring (riches),
men
the
of mankind.
The
deity
first
stanza
is
Trhhtubh.
varga vi
This invoker of the gods and minister of frequent worship, who is to be glorified at sacrifices, has been
1
placed
rite:
2
first
(of the
the Agni
other Bhrigus
Akdri Brahma,
According
to
is
made
rather
here intended
the
Mahtdhara, Yajur-Veda, in. 15, the Agni Ahavaniya which is kindled before the
:
Dakshina.
3
the
Apnavdno bhrigavah according to Sdyana, Ajmavdnak is name of a Rishi of the family of JBhrigw. Mahidhara
THIRD ASHTAKA
FIFTH ADHYAYA.
all).
135
lighted in the avoous for the sake of all men, marvellous (in his acts),
2.
When, Agni,
intelligent, (brilliant
Men have
(rules)
2
all people,
the
1
swift
who
5.
the
resplendent.
in his
intelligent,
Him, abiding
in the
Vargavn.
(oblations)
Whom, when
whom
makes
gus
1
:
it
he says
may
also
Dutam
vivaswatah
like
Bhrigu,
Vitam-kdntam ;
Kuchid arthinam
;
first is
anywhere, any
how
136
RTO-VEDA SANHITA.
accepts
the
8.
Thou who
art
and
earth,
and the
intermediate
ancient,
(firmament),
and a most
intelligent,
ascents of heaven.
9.
Dark
is
is
who
light
before thee
the chief
of
(all
luminous) bodies
take up the germ
when
pers)
sacrifice).
is visible,
( Agni) spreads
amongst the
trees,
and with
his
When
himself with
the force
of the
The
Varga viii.
\
m
deity
and Rishi as
is
Gdyatri.
2.
to bestow the
(de-
Sama-Veda,
1.
12.
THIRD ASHTAKA
sired)
FIFTH ADHYAYA.
worshipper)
;
137
he knows the
ascents of heaven
3.
may
to be reverenced
desired.
He
is
May we
be they
who
propitiate
6.
They
and
him
oblations.
May
riches, envied
May
the wise
(ills)
Agni
of
entirely obviate
by
his
the removable
men
the descendants of
power Manu. 1
The
1
deity, Rishi,
and metre as
before.
Agni,
make us happy,
to this
for thou
art mighty, 2
Varga xi.
(thou)
who comest
devout
man
to sit
down on
May
is
that Agni,
who
gods.
immortal,
descendants of
who is difficult to overcome, who is pre-eminent among men the Manu, become the messenger of all the
Atikshiprena vidhyati,
is
explained kshepydnyevavindsa-
yitum arhdni duritdni atisayena ndsayatu, may he entirely destroy the evils which are capable of being destroyed. 2 Sdma-Veda, i. 23 Professor Benfey's text reads, Mahdn asyaya ddevayum: Professor Miiller has mahdnasi ya im-d-devayum.
:
138
3.
He
is
sacrificial
hall as the
Hotri to be adored at
sits
sacrifices, or as
1 the Potri he
4.
fice,
priest at the
sacri-
sacrificial
chamber, or he
5.
down
as the
Brahman.
man
the descendants of
6.
Manu.
the oflice of mes-
Thou
Be pleased by our
offering
:
sacrifice
by our
8.
May
The
varga x.
1.
deity
and Pishi as
is
Padapanhti.
art like a
We
who
Two
the
Hotri
is
meaning of gnd
is,
usually,
suggested by Sdyajia
or, as
an
alter-
may
designate
Vpavaktd, the
or
fice,
is
who moves about at the ceremonial. priest who pronounces the formulae of sacrihe may be the Brahma, or the Sadasya, directing what
verse occurs in the Yajush, in. 36.
to be done.
4
The
THIRD ASHTAKA
FIFTH ADHYAYA.
and
affectionate.
1
139
Be now
light, propitiated
all
by
thy
come
2
to
may we
offer thee
(oblations)
thy (flames),
Thy
Uke an ornament
Giver of sustenance, (Agni), thy favour is free from fault, like clarified butter thy pure and golden
:
old.
1 Yajush, xv. 44. as the text is very elliptical, Mahidhara has a somewhat different explanation: thus, of amam va, like
:
a horse, he says
priests
it
alludes to the
celebrate
him
at the sacrifice
the the
simile,
Agni is the bearer of oblations as a horse is of burthens, bodhdram asnamiva tathd havhho vdhaham of the epithet of
stomaihf or ohaih, both agree in deriving
it
from vaha,
to bear,
it
reward; the other, causing to attain to Indra and the rest, Indrddi prdpahaih kratum na, Sdyana renders vpahartd:
ramiva,
like
it
sacrifice,
may we
2
celebrate or
:
augment
praises, &c.
Sama-Veda,
I.
434,
ir.
1127.
140
8.
RIG-VEDA SANHITA.
May
prove fortunate; for such (attentions shewn) in every sacrifice (form) our security in the sphere
deities
ANUVAKA
StiKTA
I.
II.
(XL)
is
The
VargaXi.
i.
deity
and Rishi as
Trishtubh.
Powerful Agni, thy auspicious radiance shines upon the proximity of the sun (by day) thy bright 1 and visible (lustre) is conspicuous by night, as the
;
sacrifice,
comes manifest in thy form. 2. Agni, who art engendered repeatedly, and
fied
glorioffers
by
sacrifice, set
thee adoration: resplendent (Agni), bestow upon us that ample and acceptable (wealth), which, radiant
(deity), thou, with all the gods, hast given (to other
worshippers).
3.
The
offerings
(to
the
Agni, of thee; from thee (proceed) praises; from thee effective prayers ; from thee come a .vigorous frame
and wealth
to the
man who
and
1
offers oblations.
So Sdyana
ndbhi, bandhanam,
binding or fastening: devdnain sthdne, in the place of the gods, and sasminnudkan, sarvasmin yajne, in every sacrifice.
2
That
is,
morning
and evening.
3
Kdvyd
and the
it
for
kdvydni
is
nection with
tions
fire,
conveying obla;
like, or
otherwise
offerings to
the kavya, or
THIRD ASHTAKA
4.
FIFTH
ADHYAYA.
141
From
thee,
who
what
is
desired, is
born (a son) of real strength; from thee comes wealth approved of by the gods, the source of happiness ; from
thee,
5.
Agni,
(is
deity
1
whose
thou
all
protectest
iniquity;
all
evil
May
knowing thy
act,
by the
2.
surpass
He
fuel,
who
kindles
dawn
he, prosperous
3
and
By
various meanings rakshasdm damanakarana manasupetam, being intent on destroying the Rdkshasas, having a mind for taming, or a tamed or humble mind, a liberal
Damunasam. has
or a domestic mind.
3 Dosha sivah sahasoh suno yam deva d chit sachase swasti: Sdyana refers sivah to Agni, as sivakara, making happy, but then there is no antecedent to yam, whom.
142
3.
RIG-VEDA SANHITA.
Agni
is
the possessor of great strength, 1 of exof riches, the youngest (of the gods)
to the
cellent food,
mortal
to
who
(his
(wealth)
according
youngest
(of
to
the
gods),
with
the incon-
siderateness
common
any
5.
make
of earth;
Let not
suffer
men
from sin;
foot, so set
us free
prolonged.
Sukta
The
deity, Rishi,
III. (XIII.)
;
or the deities
may
be
VargaXin.
1.
might) in regard
proceed, Aswins,
to the
Brihatah kshatriyasya
is
balasya.
2
Adder
andfjdn
in
is
pdparahitda:
what sense the sins of earth, or against the earth, is to be understood, must be a matter of conjecture. 3 Yachchha tohdya, tanaydya, sdm yoh sam the scholiast explains by pdparupodravandm sdntim, expiation or pacification of violences of the nature of sin, and yoh, sakritotpdditam
:
sukkam, happiness produced by what is done well. 4 This is apparently a mefe paraphrastic announcement that
the
the
morning
fire is to
be lighted.
THIRD
143
with splendour.
The divine Savitri diffuses his light on high, dispersing the dew, and like a vigorous (bull) ardent for the cow: then Varuna, and Mitra, and other
(divinities ;
,
hasten to
(fulfil)
their offices
when they
whom
the
(deities),
away
4.
of darkness, (and
who
is)
whole world.
Divine (sun), thou proceedest with most powerful
web
(of rays),
:
and cutting
spread like
down
harmed by no one
travels?
what
is
who has
(truly) beheld
him who,
sky?
as the col-
The
1.
and metre
as before.
is
all
known,
VargaXiv.
Yat suryam diry-drohanti the scholiast explains, yadd rasmayah saryasya drohanam Jtdrayanti, when the rays of
3
nominative of
rest,
the verb
might be thought
to
Mitra being
the night.
Varuna over
144
far-going Nasatyas,
come with
your car
2.
contemplating
(all
intelligent
bringing opulence,
May
unobstructed,
is
harmed by no one
travels?
what
is
who has
(truly) beheld
him who,
1
as the col-
StfKTA V. (XV.)
The
is
;
AaNl; of
the Riski
the
is
two next
Somaka
-VargaXv.
1.
of the two
last the
Aswins
Vdmadeva,
brought to our
sacrifice
2
;
deities.
hold
fire
j
sacrificial
a horse
whom
to
oblation, havir
THIRD ASHTAKA
2.
FIFTH ADHYAYA.
145
The
sage,
the
Radiant
is
this
foes,
who
May
the mortal
who
is
They
diligently worship
him who
daily
who
is
like
re-
VargaXiv.
is liberal
and
When
(to present)
me
called before
8.
and
9.
Sahadeva.
Divine Aswins,
may
this prince,
Somaka, the
life.
Yajur-Veda,
latter
II.
35,
on the
2
interprets
certain
in the
patronymic
the
west of India
Vishnu P. 193.
3 Achchd na huta udaram is explained, abhimukhena humdrena huta san tavasvavalabdhwd na nirgatavdn asmi, being
VOL.
III.
146
RIG-VEDA SANHITA.
StfKTA VI. (XVI.)
the metre
is
Trishtubh.
xvn.
1.
May
the truthful
Maghavan,
;
spiritless
us
to hirn
:
to us
may
this sacrifice,
beverage
may he
horse)
may
the
knower (of
3.
filling
hidden, and
ful-.
so
the
showerer
(of benefits),
(rays)
is
resplendent according to
chief of leaders, (Indra),
men may
see.
infinite
and has
:
filled
both heaven
and
all
Soma
gone.
rather obscure
3
it is
The
scholiast says
to
Surya, but
the
this
with Indra,,
whom
hymn
is
addressed.
THIRD ASHTAKA
6.
FIFTH ADHyAyA.
147
Knowing
all
Sakra
Varga xvil.
and,
set
open
Thy
earth
the
Saramd appeared
food,
and when
de-
With
mind
thou earnest
of the past
here a syno-
nyme
2
A Rdjarshi,
I.
saint: frequent
vols.
and
II.,
p. 26.),
we have
Kutsa son of
Arjuna.
148
woman
11.
Thou
goest with
Kutsa
in the
same
chariot,
(to the
For Kutsa,
2
the
unhappy
the thun-
Sushna,
Kuyava 3 with
battle,
thou hast
SAviftly
with the
13. Thou hast subjugated Pipru and the mighty MRiGAYA 5 for thesakeof RuiswANthesonof Vidathin 6
y ;
thou
thousand Krishnas;
and, as
cities
Sambara).
14.
After the destruction of the enemies of Kutsa, Indra conto his palace, where Sachi, the wife of Indra, could which was her husband as they were both exactly alike.
i.
veyed him
not
2 3
< 5
tell
Vol.
Vol.
137,
ii.
169.
i.
267, 268.
p.p. 35, 169.
is
Vol.
ii.
Mrigaya
said to be the
also said to be
Rdkshasas of a
149
consuming
a terrible
and art
like
15. Belying (upon Indra) for protection, and desirous of riches, (pious
him
soliciting
;
asking
is
Let us invoke that gracious Indra who has made so many things good for man; who, bestowing
16.
when
in any conflict of
men
the
sharp thunderbolt
falls
and
when,
of our persons
19.
made known.
Be thou the protector of the pious acts of Vamadeva be thou in battle an unfailing friend: we come to thee, eminent in wisdom; mayst thou be
;
Maghavan, may we, along with men who trust in thee and oner rich gifts, like those who are resplendent with riches, triumphing over their foes, glorify thee many nights and years. 20. Therefore we offer to the vigorous Indra, the showerer (of benefits), holy adoration, that he may
19. In every battle,
those
us,
and
Mriga na
this
mriga
iva, a sort
Sukta.
150
that he
RIG-VEDA SANHITl.
may be our
with water)
Lord of
2
:
horses, a
may
The
deity
and Rishi
as before
the metre
is
which
Virdt.
Vargaxxi.
1.
Thou, Indra, art mighty; the vast earth con(thy) strength, as doth the heaven:
fesses to thee
by
Am.
who
art resplendent, trem-
At
The subduer
:
exulting,
JBhrigavo na ratham
explains the
:
is all
we have
in the text
the scho-
liast
first
carpenters
but apparently
makes a
chariot
A'kdri
Brahma
Sukta
6, verse 2.
THIRD ASHTAKA
4.
FIFTH ADUYAYA.
:
151
maker of Indra was the accomplisher of a most excellent work he who begot the adorable (Indra), armed with the thunderbolt, irremovable from his station, and endowed with greatness.
tained) a worthy son;
the
5.
Maghavan,
6.
casts
down
VargaXXii.
libations
the inebriating
Indra
of) treasures
all
people
by
the
(We
praise)
the
slayer
of
many
foes,
courageous,
the great,
him who
is
the destroyer of
Maghavan
9.
is
he who
renowned
as chief in battles
he brings
may we
whether conquering
when Indra
that
is
stationary or moveable
in fear of him.
many
(enemies),
has completely
Vargaxxm.
1 Suviras-tejanitd manyata dyauh the commentator renders dyau by dyotamdna, and considers janitd to imply Prajapati.
:
152
gies,
RIG-VEDA SANHITX.
praised
by these
his worshippers,
he
is
the
Some
he who,
driven
by thundering clouds. 2
13.
Thou
art the
one
man
from his
worshipper) the accumulated dust (of sin), the destroyer (of foes), like the heaven with the thunderbolt,
Maghavan conducts his worshipper to wealth. 14. He has hurled the wheel (of the chariot)
sun,
of the
3
:
to (battle)
waters
4
;
As the
fire.
5
sacrifice!'
upon the
Varga XXIV.
1 6.
wishing for
to the scholiast. to
The
simile
is,
however, applied
is
Indra by the
scholiast in
impelled by thunder-clouds, so
Indra
3 4
is
influenced by the
i.
See vol.
n. pp. 35, 169. In the antariksha, or firmament. Asiknydm yajamano na hotd the commentator considers
p. 106, vol
:
hotd as put for holdram, the nom. for the accus., and explains it the invoker, Agni, dhvdtdram agnim : he supplies also the copupulative, sinchati
consists but of
the stanza
ceding one.
THIRD ASHTAKA
FIFTH ADHYATA.
who
153
wearied granter of protection, to come down, as a bucket (is lowered) into a well.
17.
Be our
preserver, thou
kinsman
worthy (to
offer)
(be thou,
who
desires
ing
difficulties,
supplications to thee,
rites.
is
When
is
glori-
worshipper
tion,
20.
men, the
bestows
:
upon
when
thou,
men grant
:
to us
abundantly
(is
with water)
lord of horses, a
:
may
consists of a dialogue
amongst them
the
metre
1.
1
is
Trishtubh.
Indra speaks.]
The same
This
is
Varga
154
path by which
grown,
let
RIG-VEDA SANHITA.
all,
him be born
2.
Vamadeva
speaks.]
difficult
let
me come me
con-
many
acts unperformed
by others are
one opponent.
3.
to
be accomplished by
me
let
tend (in war) with one (enemy), in controversy with He, (Indra), has asserted (that
will) cause
it
the death of
my
mother
let
me
my
in the dwelling of
costly
4.
Soma from
Aditi speaks.]
What
irregular
act
has
he
committed
whom
(I,
months and for many years? there is no analogy 3 between him and those who have been or will be born.
1 According to the legend recited by Sdyana, the Rishi, Vamadeva, whilst yet in the womb, was reluctant to be born in the usual manner, and resolved to come into the world through aware of his purpose, the mother prayed to his mother's side
:
Aditi,
the interesting
its
Sdkya, according
2
to
the Buddhists,
who may
possibly have
other gods.
3
gestation
Aditi defends her son upon the plea that, as his period of was marvellous, his actions are not to be compared
THIRD ASHTAKA
5.
FIFTH ADHYAYA.
(that
155
Deeming
it
disreputable
secret,
1
he should be
brought forth) in
with
his
(extraordinary)
filled
being
filled
Varga
XXVI
them what
7.
is
what
is
the encompass?
What
me? 3
my
:
Vritra with
free.
he
Vamadeva
:
speaks.]
:
Exulting, the
exulting,
youthful
swal-
Kushava 5
up by
his strength.
a divinity.
2
That
is,
own
efforts,
Kimu
some
sacrifices to
Indra and
Maruts
imputed to ittdz-a, and here anticipated byAditi of brahmanicide^ Vritra beinjr a brahman ; the crime was transferred to the
waters in the shape of foam
perhaps,
:
Paurdnik developements of
handed down.
the
The rest of the Sukta is by the Rishi in praise of Indra. The commentator says a Rdhshasi, whom Indra, although
swallowed by her, drove out of the lying-in chamber.
at first
156
9.
RIG-VEDA SANHITA.
smote thee, Maghav an, upon the jaw; whereupon, being and didst crush
the head of the slave with the thunderbolt.
10.
As a
strong, irresistible,
to follow
(destined)
own
His mother inquired of the mighty Indra, have these deities deserted thee, my son? then Indra said, Vishnu, my friend, (if thou) purpose slaying Vritra,
11.
Who
has
more gracious than thou, since thou 2 hast slain the father, having seized him by the foot? 13. In extreme destitution I have cooked the endeity has been
trails of
3 a dog:
:
the gods
I have beheld
4
my
wife disrespected
then
the falcon,
me
sweet water.
infant
2
Yat prdkshindh pitaram pddagrikya: the particulars of this incident are not related by Sdyana, who contents himself
with saying the allusions are variously explained by Taittiri-
yakas Taittiriya Sanhitd, vi. I. in. 6. 3 So Manu has, Vdmadeva, who well knew right and wrong, was by no means rendered impure, though desirous, when
oppressed with hunger, of eating the flesh of dogs for the preservation of his
ichchhan attum, wishing to eat, life, x. 106 might be considered equivocal, but the text here states suna dntrdni peche, I cooked the entrails of a dog. 4 That is, swift as a hawk, syena vat-sighra gdmindrah.
:
157
ADHYAYA
VI.
MANDALA ANUVAKA
The deity
1.
is
IV. Continued.
II.
Continued.
tlie
Rishi
Vamadeva
the pro-
tecting deities
who
who
art verily
As
who
channels
3.
delighting rivers.
On
with the
ignorant, un-
apprehending, slumbering
Am,
downward-flowing (streams).
4.
Indra,
by
hausted firmament,
as
wind, by
its
to thee like
mothers
to
their
have rushed in
thou
along (with
Aparvan
is
158
v arga
T
RIG-VEDA SANHITA\
II.
0.
ya
l :
7.
Indra has
filled
of plenty, the corroders (of their banks), like armies destructive (of their foes)
lands,
:
and
(satisfied)
he has
whom
Having
slain
Indra has
re-
the
imprisoned
rivers,
cloud), to flow
9.
upon the
earth.
Lord of horses, thou hast brought the son of Agru 3 from his dwelling, where he was being devoured by the 4 ants when extricated, although blind, he distinguished 5 the serpent; and when he came forth the joints that
:
had been sundered in the ant-hill were restrung. 10. The sage, (VXmadeva), knowing, royal Indra,
1
See
v. i., p.
149, 165.
is,
Adhok
by the Pani.
certain female,
Agru ndma
kdchit.
Vamribhir-adanam, upajihvikdbhir-adyamdnam : Sdyana by updjihvikd, the white ant, as he exnivesandt, valmihdkhydt sthdndt: valmiha is the famiplains, liar term for a hillock thrown up by the insect.
4
evidently understands
hill is still
6
The phraseology
partly doubtful
uhhachhii samarqnta
THIRD ASHTAKA
SIXTH ADHYAYA.
who
159
with water)
lord of horses, a
:
may
SuktaX. (XX).
The
1. deity, Rishi,
and metre as
before.
May
come
:
IH
sires,
protection
he who
May
:
us,
richment
2
may
re-
ceive this
huntsman
(kills his
game),
may
pawn, Sdyana
interprets
it
by Indra.
i
See
p. 153.
Yajur-Veda, xx. 48, 49: in the first, Mahidhara supplies balaih instead of marudbhih as the subst. to ojishthebhih; and in the second renders vdjasdtau for the sake of bestowing food.
160
holder of the
thunderbolt,
for
the acquirement of
prepared,
exhilarating
Soma,
and be
noon-day hymn. 1
5. Like a man boasting of his wife, I glorify that Indra who is invoked of many, who is hymned by
is)
like a tree
with ripe
fruit, like
a victorious (warrior),
Varga IV.
6.
skilful in arms.
He who
the
is
for
wielder
charged
with
Of whom
(pious
there
is
birth, nor
plishes
who
art the
Thou rulest over the riches and the dwellings of men; thou art the rescuer of the herd of cattle;
8.
riches.
is
By what wisdom
is
he who
most wise
re-
re-
prishthyamis termed
the
THIRD ASHTAKA
10.
SIXTH ADHYAYA.
it is
:
161
Harm
praising thee,
is
we
new and
and
is
proper to be
presented.
11. Glorified (in the past), glorified, Indra, at present, satisfy
filled
with water)
lord of horses, a
may
S6kta
The
1.
'
XL
(XXI.)
before.
\
deity, Rishi, J
and metre as
arga V
and
may
at this rite
he whose energies
2
many
may
recruit his
own overpowering
vigour.
3
of that renowned
and opulent (Indra), whose victorious and protecting energy rules over men, like a universal sovereign entitled to veneration.
3.
May
from
Mahidhara, Yajur-Veda, xx. 47, says, with the gods, Sdyana has asmdbhih saha. 2 Dyaur nahshatram abhibhiili pushy at; Mahidhara connects the simile with what precedes, whose many exploits (are celebrated) like the heaven : he refers, also, kshatram to the 6acrii
devaik saha:
ficer,
3
may
Vrishnydni
III.
is,
the Maruts.
VOL.
162
RIG-VEDA SANHITA.
the sphere of the sun, from (any) distant region, from the abode of the rains.
4.
We
glorify, in
solemn
rites, this
;
to
our dwellings
l
:
he who
is
to be propitiated
by
who
is
adored by many.
of (his)
When
3
the repeaters
commendations,
2
approach
Indra with
praise,
may
he who
is
is difficult
become the ministering priest of the master of the house. 7. True it is that this might of the son of the
protector of the world,
affects for his
4
the
advantage the
it (pre-
the speech of
Indra
is
the
to induce the
parens deorum
Roman
dare.
2 3
Ausijasya, from
usij,
priest,
priests.
Adri
is
the
name
in the text, a
name,
it
is
said, of
Indra,
PrajdpatL 5 The text has only guhd pra, which Sdyana expands
guhdrupa-hridaye prabhavati
secresy or mystery.
:
into
it,
that
is,
of
THIRD ASHTAKA
SIXTH
ADHYAYA.
163
Inasmuch
as he has
cloud,
of the
9.
what, Indra,
is this
delay?
why
Thus
not delighted to
10.
make us
gifts?
(glorified),
Indra,
who
is
man
3
;
many, give us
may
This verse
somewhat obscurely expressed the purport, is, that the might of Indra always worshipper, Indrasya balam sarvadd yajamdnam
is
:
pdlayatl.
2
Vidat gaurasya gavayasya gohe: vidat here has no governis a strange term as appli-
says, are
cattle,
Bos-gavaus, or Gavceus-frontalh,
and Bibos gaunts, or B. cavifrons, confounding the latter also with the Bibos asil of Silhet : the purport of the expression, according to the scholiast, is, that Indra obtains those two animals tau divau pasu labhate, either for himself as
flesh, or for his
sacrificial
least,
even now,
would not object to eat the flesh of the wild oxen. 3 Varivah purave kak, manushydya dhanam karoti: it might be thought to refer to a descendant of Puru, but the first vowel
of
Puru
is
short.
N 2
164
RIG-VEDA SANII1TA.
with
lord of horses, a
may
ANUVAKA
StfKTA
Varga VII.
1.
I.
III.
(XXII.)
is
propitiated
by our
may
fierce,
is
2
Parushm
whose (bordering)
3
districts
he has frequented
through regard.
3.
Who
divine,
Alluding
to the four-fold
Brahma,
paid to
be the cakes
;
the second,
repeated
JJrnd.m
pnrmhnim
the
comment
somewhat obscure, and the scholiast : the text is, yasydh parvdni sahhydya vivye ; lit., whose joints through friendship he has approached Sdyana explains it, yasydh nadydh bhinndn desdnsakhikarmane samvritavdn, the separate districts of which river
is
acts,
covered or concealed.
THIRD ASIITAKA
SIXTH ADHYAYA.
165
endowed) with abundant viands, and great energies, holding his arms the willing thunderbolt, and
many low
places,
Of
thee, Indra,
make a noise in their peregrination. who art mighty, great are the
inasmuch
deeds,
as,
and
A HI
all
with the
resistless
these,
thy exploits,
Vargavui.
with rapidity.
sister
(rivers)
them free to flow, after having been impeded (by Vritra) through a long confinement.
didst set
8.
now may
may
the ex-
Mdtard
Say ana
explains gantuh-
suryasya.
2 The phraseology is very obscure in some parts sami sasamdnasya saktih is explained by Sdyaiia, samanam stuvatak stuti karma, but what this means, especially in connection with
:
166
9.
RIG-VEDA SANHITA.
cellent, superior,
Hear our
praises, Indra,
:
many kinds
thyself,
of food
fulfil all
know
Maghavan,
to be to us the
donor of
cattle.
satisfy
hymn
has
may
II.
(XXIII.)
;
Varga ix.
In what manner
may
Indra? at the
sacrifice of
he,
Soma
is
2.
What
who has been a sharer in his benevolent thoughts? when does any one appreciate his wonderful bounty? when is he (present) for the promotion of the prosperity of the man who glorifies and worships him?
3.
How
is
it
who invokes
necessities?
him.''
what are
fulfilJer (of
the
what
Bay.
yamya,
it is
difficult to
THIRD A8HTAKA
4.
SIXTH ADHYAYA.
Indra, and
is
167
diligent
How
does he
who
glorifies
tain from
appreciates of
ficial
him wealth? may the divine Indra he the my praises, when accepting the sacriis
food he
what manner, at the dawning of this morning, has the divine Indra accepted the friendship of a mortal? when, and in what manner, (is) his friendship (manifested) to the friends who have spread out the desirable and suitable (offering) before him?
5.
When,
in
6.
for
VargaX.
moving (Indra)
7.
1
is,
Resolving to
the
oppressing,
malevolent
weapons
and the
fierce
(Indra),
the canceller
unknown dawns
8.
Many
the adoration of
last
of the
other clue
is
nowhere intimated
may
be thought
to
mean
comment
2
is
of no avail.
may
Rita ordinarily means sacrifice, or truth, or water: here apply, according to Sdyana, to Indra, or to Aditya, or
to
168
RIG-VEDA SANHITA.
man.
Many
pectant of food
the sacrifice. 10.
1
into
The (worshipper)
t
(developed)
2
is
to
to Rita.
with water)
lord of horses, a
:
may
Vargaxn.
1-
What
suitable
praise
may
bring the
son
of
strength,
him.
He, Indra,
:
is to
of
VritrA
he, the
deservedly praised,
to be
wor-
he,
Maghavan, who
libations.
or the phrase
g&va ritam dvivesuk, rasmaya udakam dvivesuk. 2 Mitasya sushmas-turayd-ii-gavyuh: is rather enigmatic: the
scholiast explains
it
169
Men
him
verily call
their preserver
when both
(the worshipper
and the
priest)
men
4.
grandsons.
Powerful Indra,
men
:
for
the
are combatants
who
rely
upon Indra.
5.
man
may offer it to (Indra); thereupon the Soma he distinguishes from him who
;
presents no libation
offers
is
devoted
him
7.
praises of his
devoted (worshipper),
tion to him,
the liba-
who
When
;
a mortal foe
1
when
the lord
is
own bodies by penance if correctly interpreted, therefore, we have the ascetic penances of the Hindus, recognised by the
:
text of the
Veda.
170
RIG-VEDA SANHITA.
summons to
the dwell-
man
of great value,
says) this has not been sold; I require the full price;
but he does not recover a small price by a large (equivalent): whether helpless or cleve^
their bargain..
they adhere to
10.
Who
buys
this,
my Indra,
when he
1
shall
then
let
(the
explains
arya by swdmi,
sistent
Indra
;
and Patni,
it
in the following
passage, he says,
Indra's wife
but
name
of the orthodox
Hindu,
in
whose behalf
his
wife propitiates
Indra.
2
The
text
is
lit.
by much
man
acquires a
wealth or value:
kaschid panyena
dravyena alpataram mulyam prupnotl: the kasckit must be understood, therefore, of the vendor, which is consistent with what
follows in this
following verse
and the next verse: the meaning of this and the is thus explained, according to Sdyana, by ancient
:
one (a vendor)
who
takes
and
re-
recover the
full price,
according
:
them
it
may
is
not be otherwise
the sale
it
if the
has
the conclusion
;
an agreement
to
be
made by me
Indra
so reflecting,
praise got
make
a bargain
when about
THIRD ASHTAKA
SIXTH ADHYAYA.
171
with water)
lord of horses, a
:
may
The
1.
deity, Rishi,
and metre
as before.
What
Vargaxm.
what offerer of the libation on the kindled fire praises him (sufficiently) for his great and unbounded protection?
(it)? or
2.
Who
who
is
devoted (to
cattle (given
by him)? who
his
Indra? who
friendship?
who
3.
his fraternity?
for protection ?
solicits
who (has
.
Indra
Who
who
glorifies
of whose
at
by
his praise?
4.
May
felicity,
ing of him)
who
amongst
5.
leaders.
Ilirn
neither
molest:
may
Jyotir
it
water;
udalcam.
a
That
is,
may
of the
sacrifice!- at
172
Aditi grant him
pious acts
is
PIG-VEDA SANHITA.
infinite
happiness
:
the performer of
dear to
;
Indra
is
he
whose mind
intent
is
he who apis
the offerer
approached with homage, grants special maturity to the presenter of the libation he is not the
who
to be
offers
is difficult
tracts
offers
him when destitute; but he is a special (friend) to him who presents the libation and oblation. 8. The most exalted, the most humble (invoke)
Indra; the middle (classes) invoke Indra; those going, those stopping, (invoke) Indra those dwelling at
;
battle,
(invoke) Indra;
men
The
is
said to be either
Pakamatma
the second
Indra Vamadeva,
is
is
or
in
Indra
the
Syena
or
Hawk: Vamadeva
have been
I
Trishtubh.
Varga xv.
am the
;
wise Rishi,
Kakshivat:
Arjuni :
1
am
Usanas
so behold me.
This and the two following verses are attributed either to Indra
or to
Vamadeva:
it is
them
ex-
generated in
THIRD ASHTAKA
2.
I
SIXTII
ADHYAYA.
(
173
have
let forth
my
will.
Soma
beverage)
have de2
;
Sambara
the
hundredth
gave
to
4.
May
this bird,
Manu. 3
When
the bird,
Soma)
it
was
at large
firmament),
it
plant,
The
straight-flying
plant from
afar;
by the gods,
Having taken, it, the hawk brought the Soma with him to a thousand and ten thousand sacrifices,
through the eye of supreme truth I am every thing, istence paramarthyadrishtyd kiifsnam aham asm'rfyarthah we have
: ;
The
See
2
3
137.
is
:
Achakrayd voadhayd
savs this
is
metonymy
form of a hawk: according to Sdyana we are to understand hereby the hawk the Supreme Spirit, Parabrahma, but this seems to be the notion of a later day.
in the
174
and
RIG-VEDA SANHITA.
this being provided, the
performer of
many
foes.
(great)
hilaration of the
Soma,
(his)
bewildered
StfKTAVI. (XXVII.)
The
deity
5
is
tion
the
Hawk, or Parabrahma under that personificaRishi is Vamadeva; the metre is Trishtubh, exthe
which
it is
Sahvari.
vargaxvi.
Being
still
known
:
all
the
a hundred
I
hawk
came
satisfaction, I
tri-
umphed over
the impeller of
all,
the sustainer
exultation) on
and (the guardians of the Soma) perceived that the Soma was (carried away) by it, then, the archer Krisdmi, pursuing with the
his descent from heaven,
fly
an
arrow against
1
it.
That
is,
and learned
;
to repeated births
but
in this stage
his
hawk from
its
nest
.
as the
Nitimanjari says, Vamadeva syenariipam dsthdya garbhdd-yogena nihsritah, Vamadeva, having assumed the form of
a hawk, came forth from the
2 3
is
womb by
the
power of Yoga.
existence,
The Paramdtma, or Supreme Spirit. The vital airs, or life, the cause of worldly
The AUareya-Brdhmana,
same manner.
which
pain.
4
incident in the
THIRD ASHTAKA
4.
SIXTH ADHYAYA.
nawk
carried off the
175
The
straight-flying
Soma
from above the vast heaven, as (the Aswins carried off) Bhujyu from the region of Indra, and a falling
feather from
him wounded
5.
(sacrificial) food in a
and
by the
(it)
upper part of
may
The
1.
deities are
metre as before.
Varga XVII.
Through
Soma, which
has
the
made
waters flow for man; he has slain Alii; he has sent forth the seven rivers, and has opened the shut-up
sources (of the streams).
2.
With
off
thee,
ally,
taken
by
abiding above with the vast and stationary (firmament) : the everywhere-going wheel (of the car) of the
great oppressor has been taken away.
3.
2
Dasyus, Soma, in battle 3 he (Indra) Agni has consumed them before the noon
Indra has
slain the
Antah-parnam, tan-madhye sthitam: the Brahmana says, as we have seen, one nail of the left-foot, but the shaft was broken by the collision, the fragments of the nail became the
\
flying foxes,
2
and worms.
druho, prabhittasya drogdhuh, of the very mighty oppressor or tyrant, alluding probably to his heat.
Maho
Pura madhyandindt
in the forenoon,
when
the
Soma
is
176
RIG-VEDA SANHITA.
many
thousands, as (robhers
own)
of
2
made
these
Dasyus devoid
(good qualities)
thou hast
made
(Soma and Indra), repel (and) destroy (your) enemies accept (our) homage for their
abject:
may
you,
destruction.
5.
and Soma,
by your strength.
StfKTA VIII.
Varga XVIII.
1.
(XXIX.)
as before.
The
deity
is
(sacrificial)
viands,
many
truth.
2.
May
;
come
to the sacrifice
offerers of
libations
fearless,
he who
is
honoured by the
Maruts).
Let
The
where
Sdyana
supplies,
:
from robbers.
Viso ddsir-akrinoraprasastdh
is
explained,
the literal
aprasastdh
is
the expression
is
THIRD ASHTAKA
as to invigorate
SIXTH ADHYaYA.
praise),
177
give
him (by
the
and
to
him
moistened with
Soma
juice,
may
the
vigorous
(conducive) to our
manner invoking
and thousands
own
accord, hundreds
thee,
who
and
offerers of praise,
and abundant
commendation. 2
StiKTA IX.
(XXX.)
in
The
deity
and Rishi as before; the metre is Gdyatri, except the last stanza, in which it is Anushtubh.
is
1.
There
varga
xix
slayer of
art.
Vritra there
Verily
men
the phrase
The phraseology
is
rdya
explained, mahaddvpter
dhanasya
ddne nimitte
commendable and very brilliant. ? Sama-Veda, I. 203 Benfey's text reads uttaram and jydyas in the neuter; instead of iittaro and jydydn in the mas:
culine, as in the
Mich.
VOL.
III.
178
RIG-VEDA 8ANHITA.
:
in truth thou
and renowned.
all
Verily
In which (contests), thou singly indeed hast warred with all those opposing the gods thou, Indra,
5.
:
Etasa by
(thine) exploits.
opulent
Indra,
Danu (Vritra)
in
when meditating mischief. Thou, Indra, who art mighty, hast enriched the
Varga xxi.
The terrified Ushas descended from the broken waggon when the (showerer of benefits) had smashed it. j_l. Then her shattered waggon reposed (on the
10.
(river),
mushaya suryam, thou hast stolen the sun, but this is explained by Sdyana by the more usual legend. 2 The dawn, extinguished by the ascendancy of Indra
1
The
text has
THIRD ASHTAKA
12.
SIXTH ADHYAYA.
179
Thou
course).
13.
By
Thou hast
Thou hast
off the
huge mountain.
fellies
16. Thou,
The
denied inauguration.
18.
Thou hast
slain
two Arj/as, 4
1 Sindhum vibdlyam vitasthdndm: vigatabdly avast ham, whose youth was passed, i.e. who was full of water, sampurnajaldm; and vitishthamdndm, stopping or being stopped. 2 See above, Sukta xix. verse 9. 3 Apdrayat, he enabled to cross according to the scholiast, he made them worthy to be inaugurated, or crowned, which
:
first,
by asndtarau, not
the succession in
to
their
exclusion from
Puru by
their father
Yaydti
see
Vishnu
4
Pur ana,
p. 414.
The
scholiast
renders dryd-dri/dbhimanau;
as
aryatudbhi-
o 2
180
RIG-VEDA SANHITA.
who was)
blind,
the
(other
]
:
who was)
lame, both
(it is
20.
cities
2
stone-built
for
21.
He
by delusion, with
his destruc-
22.
all
thy
all
who
castest
down
23.
When,
it.
manhood, there
resist
may
it)
3
;
the divine
Art am an
may
We
state-
ment from
242,
we have
clivd,
jahitd for
better
dwd
I,
for
with the
still
earlier
individuals; Vol.
2
two
different
Asmanmaymdm purdm
in-
mud
dcvuh
hovels.
3
The
text has
;
vdmam. pushd
vdmam
bhago
vdmam
vdma, vananiyam, dhanam, would seem to separate not only Bhaga, but Karulati from Pushan, but if the last be rightly rendered by krittadanta or
karidati
the triple repetition of
THIRD ASHTAKA
SIXTH ADHYA.YA.
;
181
SlJKTA X. (XXXI.)
The
deity, Jtuhi,
live are in
and metre
as before
and
By what means may he who is ever augmenting, who is wonderful, who is our friend, be present with
1
Varga
xxiv.
us,
by what most
effective rite?
2.
What
may
in
the foe).
3.
Do
praisers, be present
4.
Thou comest
rites, as if to
in
a downward
(direction)
to
sacred
thine
own
When
rites,
Indra,
Varga
xxv.
belong
to
thee,
and
next to Surya.
adantaka, the broken-toothed, or toothless, it applies to Puskan: the attribute has not occurred before, though the scholiast quotes
the
Veda
;
for
it,
tishu
according
Pasha prapishtabh&go adantaka hityddi sruto the Purdnas, Pushan had his teeth knocked
6.
;
it
169,232; once in the Yajusli, 27, 29, and once in the Atharvan, xx. 124, 1. 2 The same may be said of this and the preceding stanza they both occur in the other three Vedas, Sdma-Veda. U. 33,
Sdma-Veda,
34
Atharva-Veda, 122,
2, 3.
182
7.
RIG-VEDA SANHITA.
Lord of holy
acts,
And
to
verily
thou
givest promptly
abundant
offers
wealth
him
who
praises
thee
and
thee
libations.
9.
lence,
10.
May
Select
preserve us;
Varga xxvi.
may
us,
all
\\
friendship, for
riches.
and splendid
12.
Favour
us,
infinite riches
13.
With
with
cattle.
May
brilliant,
unfailing,
cattle
possessing
us
of
and of horses.
15.
gods,
most
other regions).
StfKTA XI.
(XXXII.)
before.
1
The
Vargaxxvn.
1.
deity, Rishi,
and metre as
Ma-
is
properly, a half,
inferential,
I.
whence
like the
Benfey renders
interpretations
it seite,
but this
is
merely
of Mahidhara.
Samti'Veda,
181, Yqjur-
THIRD
183
is
who are engaged) in wondrous works. Thou destroyest by thy might the fierce assailing foe, associated with the humble friends who are
along with thee.
4.
We, Indra,
we
zealously
to us
irresistible protections.
May
xJyf*,
abundant food.
7.
Tor thou
com-
bestow
The Gotamas
abundant food.
10.
We
The
object of laudation,
when
Soma)
are eifused.
12.
The Gotamas,
offerers
common
pro-
we invoke
thee (such) as
thou art
(for ourselves).
184
RIG-VEDA SANHITA.
drinker
15.
May
us.
who
:
are devoted
(to
to-
us
wards
16.
by our praises
a woman.
a libertine
(by
the caresses) of
vargaxxx.
17.
We We
solicit,
Indra
for a
Soma
juice.
seek to bring
;
19.
May we
20.
bountiful
thou,
Indra:
give
for
much;
much.
bountiful
giver;
hero,
slayer of
sharers in wealth.
be-
cattle.
Khdri, a
certain
measure
is
the
name
2
bushels.
He
tar, ityartha
napdt napdtayitah, stotrin avindsayitah,ki?itu pdlayioh thou, not casting down, not injuring or de;
stroying, those
who
praise, that
is,
cherishing them.
THIRD ASHTAKA
SEVENTH ADHYAYA.
185
24.
(steeds) are
suffi-
them) in
(a waggon drawn
a conveyance.
ADHYAYA
VII.
ANUVAKA
S6kta
The
deities are the
I.
2
;
IV.
(XXXIII.)
the Rishi
is
Ribhus
metre
Vamadeva
the
is
Trishtubh.
Varga
I.
1.
send
my
I solicit (of
Soma
libation)
for they, as swift as the wind, the doers of good works, were borne quickly across the firmament by rapid
steeds.
2.
When
1 Kaninaheva vidradhe nave drupade arbhake: nave andarbhahe havetheir usual meanings, new, small; kaninahe is explained by sahib an} ike, dolls or puppets ; vidradhe by ryudhe, arrayed,
It
and drupade by drumdkhyasthdne sthite, standing on a place fixed, termed either a tree, or from a tree, a plank or platform, probably, answering to a stage on which puppets were
or arranged
;
exhibited.
2
3
See
vol.
i.
p. 45. #
it
As
gods
if
be understood,
it
pky.
186
with renovated
RIG-VEDA SANHITA.
(youth),
achieved enough, they thereupon proceeded to the society of the gods, and, considerate, they bring nourish-
ment
3.
to the
devout (worshipper).
May
they
two dry
Soma
juice, protect
our
Inasmuch as for a year the Ribhus preserved the (dead) cow, inasmuch as for a year they invested it
4.
with
flesh,
inasmuch as
eldest said,
The
let
us
make two
:
ladles;
the
youngest
said, let us
make three
Twashtri, Ribhus,
The men,
When
mained
rivers,
and waters
firmall-
May
those
impelling
the
are the
bestowers of food, the doers of great deeds, aitd dexterous of hand, fabricate for us riches.
9.
See vol,
ii.
p.
110.
THIRD ASHTAKA
trious in act
SEVENTH ADHYAYA.
:
187
artificer
and
in thought
VA* j a
was the
of the
gods,
Varuna.
10.
May
those Ribhus
praise,
Indra) by pious
his
who gratified the horses (of who constructed for Indra who
devise prosperity
two docile
steeds,
11.
The gods
and
exhilaration,
(XXXIV.)
varga in.
The
1.
deities,
now
you.
2.
says,
again he says,
fore gave.
2
e.te
Drishand devi
Aitareya Brdhmanait
is
said,
;
Pra-
do thou
of deification.
188
with the Ritus
for
:
you
3.
This
sacrifice,
who
have accepted after the manner of men before you have the propitiatory (libations) been placed, for VaJAS,
you are
4.
all entitled to
precedence.
Now,
Ribhus
present
it
to
you at
rites),
come
to
Soma) proceed
Vargaiv.
G.
to
you
at the
decline of day,
like
stalls.
sacrifice,
invoked
with veneration
participate
Soma
7.
juice.
Sympathizing
1
in
satisfaction
;
with
it,
Varuna,
drink,
ndra. the
to
Soma juice
drink
thou
who
art
entitled
praise,
sense
obvious enough
literally,
sajoshd lndra
pdhi,
lndra,
who
satisfaction
drink the libation; implying; that they both derive the like from the beverage which they imbibe together.
189
sympathizing
with the protectresses >of the wives (of the gods), 2 the
giver of wealth.
8.
Adityas, sympathizing with the Parvatas? sympathizing with the divine Savitri, sympathizing with the
who
good
results.
10.
RiBi-ius,
who
you,
who
us,
are the
first
and upon
is
explained,
is is
rituydjadevaih,
the
deities
to
sacrifice
dedicated.
Ondspainibhik; grid
:
usually
gods
the
compound
is
female protectors of
there
3
women:
for such
may imply
is
no authority
tebhih,
Pawn
:
parvavadbhih, parva?iyarchyamdnair-devato
viseshaih
a sort of deities
full moon, &c. Swapatydni chakruh: according to the scholiast, swapatana sddhandni harmdni, acts, the means of accomplishing their good according to Sdyana also the relaoffspring or consequences
:
in the
next verse,
first
te
agrepdf,
they the
first
drinkers, the
Soma
being
190
11.
let
(thirsting)
fice
;
be exhilarated,
StfKTA III.
Deities, Rishi,
(XXXV.)
and metre as
before.
VargaV.
1. Come hither, sons of strength, wanj Ribhus, keep not away; may
sons of
Sudhanmuni-
the exhilarating
juices proceed to
ficent Indra.
2.
you
May
me
on
(to Agni), assent (to the division) therefore have you gone, VXjas, the path of the immortals: dexterous-handed Ribhus (you have joined) the company
of the gods.
4.
What
sort of ladle
skill
you
for their
drink,
Ribhus,
sweet
Soma
made your parents young; by your deeds you have made the
5.
By your
Indram anu, Indram anusritya or amigamantu: having folmay they come after, Indra or it would be more consistent to render it, may they come after (you) to Indra, &c,
1
lowed, or
THIRD ASHTAKA
ladle
(fit)
SEVENTH ADHY^YA.
:
191
by your deeds
who
are
Var8a VIj
exhilarated
(by the
all
Soma
draught), fabricate
wealth, comprising
posterity for
at
dawn
is
Do
upon us
riches
Sudhanwan,
instituted,
Dexterous-handed,
since
you have
which
is
Soma with
;
exhilarated senses.
StfKTA IV.
(XXXVI.)
the metre
is
The
deities
verse Trishtubh.
1.
The
Aswins
VargaVii.
made, Ribhus, by you), traverses the firmament without horses, without reins: great was that proclamation of your divine (power),
We
192
Vaja, Ribhu, Vibhwan, was your greatness proclaimed amongst the gods, that you made your aged and infirm parents again young (and able)
3. Therefore,
by
to be eagerly glorified.
5.
From
the Ribhus
may
productive of food,
(come
me)
Vibhwan, and
Varga vni.
6.
is
to
be celebrated at
is
sacrifices;
that
to be beheld.
is
He
is
a Rishi
worthy of homage, he
invincible
in battles,
he
and
(is
whom VXja
An
excellent
:
and agreeable
assumed by you
(this is
Vajas and
wise, ex-
Ribhus be
(to be)
8.
you are
by
Do you who
upon
riches
us, in
re-
for
us, Ribhus,
and
(foes),
food,
invigorating,
overpowering
and
most excellent.
THIRD ASHTAKA
9.
SEVENTH ADHYAYA.
l
:
193
Ribhus, abun-
(XXX VI I.)
the metre of the first four verses
1.
our sacrifice
vargaix.
by the path travelled by the gods, inasmuch as you, gracious (Ribhus), have maintained sacrifice amongst
the people, (the progeny) of
Manu,
May
may may
to-day the
sufficient (juices)
flow to
you
they,
As the
Vajas, Ribhukshans
juice, along
as
Manu,
I offer
by bhrityddibhirupetam, en-
dowed with dependants. 2 The text has Ribhuhsfidh which is properly the nom. sing, of Eibhukshin, a name of Indra: here Sdyana identifies it with Ribhavak, the plur. nom. of Ribhu: in some of the following verses of this hymn the word appears as Ribhtkshanah,
the
nom. or
edit. p.
460.
VOL.
III.
194
radiant (deities)
solemnity.
4.
1
RIG-VEDA SANHITA.
among
on a brilliant
of treasures
8
:
have jaws of
for
iron,
is
your exhilaration.
mutually co-operating, most invigorating in war, affecting the senses, ever munificent, and comprehending
horses.
5
vargax.
6.
May
the
man whom
6
Vajas,
to
Juhve manushvat upardsu vikshu yushme sachet brihadthe meaning is not very clear: upard is exdiveshu somam
1
:
plained, those
who
tdsu vikshu-prajdsu, in or
considers an epithet
among such
2
people
brihaddiveshu,
Sdyana
of deveshu understood.
used somewhat irregularly for Vdjd
the
iron, ayovat,
sdrabhutasiprdh:
certain
weight of gold,
if
3 The text has here the nouns in the singular, son of Indra, son or grandson of strength, and inconsistently follows with
Ityagriyam, ogre bhavam, would mean the first, the preceding, but Sdyana explains it, tritiyam savanam, which is
4
epithets given to
rdyim,
tamam, aswinam, explained as in the text. y Medhasdtd so arvatd: perhaps a horse fit
is
for the
asuamedha
implied.
THIRD A8HTAK A.
sacrifice; for you,
SEVENTH ADHYAYA.
a}l
195
who
VaJas,
mand
men
StfKTA VI.
(XXXVIII.)
:
The deities of die first verse are Heaven and Earth, of the rest Dudklhrd: the Riski is Vamadeva the metre Trisktubh.
1
Varga xi.
which were obtained by the liberal (prince) through your (favour, Heaven and Earth) you two
(gifts)
son,
the
the swift
Dadhikra?
all
defender of
men,
the straight-going, the graceful-moving, the resplendent, the rapid, the destroyer of enemies like a heroic
prince.
3.
Whom
if
all
men,
where, as
down
drawing a
car,
and going as
They
are not
named
in the text,
you two, is 2 So Sdyana explains the kshetrdsdm and urvardsdm of the text, deriving them from kshetra, land, award, fertile soil, and saw, to give: why these should signify aswa and putra is not
'
very obvious.
Dadhikrd, or as also read, Dadhihrdvan, is given in. the NUjhnntu of Yasha amongst thesynonymes ofasuv7,ahorse: the form is noted in Tanini, in. 2. 67 according to Mahidhara on
:*
Sukta vn. Yajush, 23, 32, die etymology is dadhi, who bears, who carries his rider, and hrama, to go: according to the Aitareya Brdlimana, in. 15. 5, Agni, in the form of a horse,
Rich
6, of
p2
196
4.
RIG-VEDA SANHITA.
Who, opposing
what
is
to be
known,
1
Whom men
a thief
hawk
And
first
in
those en-
counters,
man,
in battle, bestow-
upon the quick-moving (host of the enemy), going straight onward, and tossing up the dust, throws
swiftly
it
And
for
side, then,
sistible.
fearful
and
irre-
aratini paryydpa dyoh, is exaramanam, arim rd, tiraskaroti 8totur-m.anvshya.sya, knowing things cognisable, who disgraces the opponent, or the foe of the man, the praise?'.
1
Vidathd nichihyat
tiro
Sravaschdchchhdpasumaehchayutham, is explained annam vd pasumad yutliam cha achchd abkilakshya gachchhanfam enamanukrosatUi, they call alter \nm,l\idX\s,Dadhikrd,
2
hirltim
of cattle
Sdyana
rests
his interpretation
on that of Ydsha,
Nir.
iv.
as applicable to the
pasumad- yutham.
THIRD ASHTAKA
9.
SEVENTH ADHYAYA.
197
of that
Men
fleet (steed),
who
is
Dadhikra with
live classes of
(diffuses) the
waters
by his radiance
thousands, (rewards).
may
he,
associate
these
with
agreeable
Anushtubh.
Varga
Dadhikra and scatter (provender before him) from heaven and earth may the gloom-dispelling dawns preserve for me (all good things), and bear me beyond all evils.
Verily
we
xm.
2.
May
Aditi,
consentient with
free
Whilst we glorify the name of the great Dadhikra, the means of sustenance and of strength, the 2 prosperity of those who praise (him), let us invoke
4.
1
Aditi
is
considered by
The
text
Sdyana
marutam bv
198
(also) for our
RIG-VEDA SANHITA.
welfare
and
who
was) Indra
to us the horse
6.
may he
prolong our
and Rishi
first
verse
is
Trishtubh, of the
1,
Jagati,
May we
;
Dad-
hikrdvan
may
rising
dawns excite me
(to the
May
Dadhikrdvan, the
giver of cattle,
going,
who
dawn
may
he
who
is
true,
And
after
him who
is
quick-going, hastening,
swift (bird)
striving
The mouth having been defiled by the use of inelegant Mahidhara : the verse occurs in the Sdma-Veda, 1.358; Yajush, 23, 32; and Atharvan, xx.
language, according to
127. 3: according to the commentator on the Yajush,
it is
to
when
:
away from
2
the horse.
This
is
a very
elliptical
passage
asya dravatas-turanyatahr
lit.
singular, he supplies
THIRD ASHTAKA
SEVENTH
ADHYAYA.
199
And
his
mouth,
paces:
Dadhikrd
rite),
in-
creasing in
following
He is Hansa,
(the sun),
(the wind), dwelling in the firmament; the invoker of the gods (Agni), dwelling on the altar; the guest
(of the worshipper), dwelling in the house (as the culinary fire); the dweller amongst men, (as consciousness), the dweller in the
most excellent
(orb, the
light, in the
the (eastern )
mountain,
faritratah, literally, as of a
Syenasyeva dhrujato anJtasam pari Dadhihrdvnah sahorjd hawk quick-going with respect to
ankasam-pddddhdram
easy to
liast,
sake of strength together, enabling to cross : it is not make any sense of this even with the help of the schois
although there
nothing very
difficult
in
the words
&c, vastrachdmarddikam,
over all his body, which Hy open as the horse gallops, like the wings ofa bird, whilst the horse himself lias the speed of the hawk.
2
This stanza
is
known
as the
Hansavati
Jiich,
and occurs
twice in the Yajush, 10. 24, and 12. 14, as well as in the Aitarej/a Brdhwana, iv. 20; 1. and although the commentators vary a
little in
they agree
of Adtlya, or
or the unithe other
and consequently
200
RIG-VEDA SANHITA.
is
Vamadeva
what
I.
Indra (and Varuna), Varuna (and Indra), praise of you accompanied by oblations may
to go,
he
who
who
sa,
destroys individually, or
I
it is
resolvable into
;
aham,
I,
and
am
all
that,
all
the supreme
2.
creatures, or all
abides (yasati) at
times, sarvadd; 3.
4. Atithi, or guest,
meaning
is
in both cases
Agni, or
fire, first
as
Nrishad
the
dweller
among men,
vitality, or,
Prdna,
according
Sdyana
in the scholia
Brdhmana,
man)
:
becoming the eye (of the world), entered into the two eyes (of 6. Varasad is uniformly rendered the dweller in the most excellent station, that is, the solar orb 7. Ritasad is he who is
:
the
comment on
Brdhmana interprets truth, the text of the Veda, vedavdhya : Vyomamd, the dweller in the sky, has its literal meaning
it
9.
Abjah,
who
text,
is
according to another
says, in the
the
Brdhmana
the apparent rising of the sun from the ocean and setting in the
same: 10. Gojah, born am idtt, goshu, rays Mahidhara says, gavi,prithivydm,m the earth, being identical with the elements
;
Indra and
the rest,
place; in his scholia on the Brdhmana he interprets it, born from the mantras of the Vedas : 11. Adrija, mountain-born, that
is,
in the eastern
mountain, where he
rises
in stone in the
form of Agni, as
if
may
be generated
truth,
;
form of rain
finally
he
is
Ritam,
that
is,
or Parabrahma, as by another
THIRD ASHTAKA
obtain for us felicity,
of the gods, (Agni,
1
SEVENTH ADHYAyA.
bestow):
201
may
may
(the praise)
which
is
Varuna,
tion,
2.
Divine Indra and Varuna, the mortal diligent in offering (you) sacrificial food, who has through
friendship
sins,
made you
own)
and
his enemies
Indra and Varuna (you are) most liberal givers of wealth to men praising you in various ways, when as friends well plied with (sacrificial) food, you are
3.
exhilarated by the
ship.
4.
Soma
the bright-
shining
against this
;
(our foe),
is)
who
is difficult
:
be resisted by us
(who
rapacious, malevolent
come him.
Indra and Varuna, be the exciters of this our may that praise, as the bull is of the milch cows a large cow cow (of praise) yield us (reward), like
5.
:
Brahma
and
as
he ex-
in this text,
abddhyam sarvddhishthdnam
wam,
Brahma tatBrahma so in
:
his glo3s
on the Brdhmana, truth, he says, is of two kinds, rydvahdrikam, truth in speech and worldly dealings, and pd-
ramdrthiham, or Parabrahm a, the supreme universal spirit: he notices, also, the reading of another Sdkhd or Pit am brih at,
which
is
is
explained by Mahidhara,
aparyantam, tbat
is,
Parabrahmarupa.
1
Aditya
in the
form of Parabrahma.
deities
202
RTG-VEDA SANHITA.
that has gone forth to pasture, whose thousand channels (are filled) with milk.
Vargaxvi.
May
i N dra
(of
foes),
thereby
fertile lands,
7.
and
virility.
we have recourse to you, Indba and Varuna, for full protection, you who are powerful and kind as (kinsmen) we have recourse
Desirous of (possessing) cattle,
;
and
affec-
you who
Liberal
givers,
those
(our) praises
to
soliciting
you
for (your)
as
(soldiers
long)
for
and as
4
cattle
approach the
vantage,
so
my
heartfelt
and Varuna.
9.
These
my
Varuna, desirous
obtain
wealth, as
dependants
man) 5
Paritakmydydm: it is rendered paritakane, which is not more intelligible: paritakmd occurs also in the sense of night, in which case it may mean, may Indra and Varuna protect us
in the night against evil spirits.
2
Siiro drisike
is
is
interpreted
suryasya
life.
yuvdm hdwayamdnah. 4 Sriye na ydva upa somam asthuh, alluding to the mixture of milk and curds with the Soma libation, dadhyddlsrayandya.
3
Yurayuh
is
explained,
ser-
THIRD ASHTAKA
10.
SEVENTH ADHYAYA.
203
of
May we
:
of our
1
,
own
permanent
direct their
riches,
nourishment
may
(them)
Mighty Indra and Varuna come to us in battle with (your) powerful protections, and where the bright
11.
(weapons) play amidst the (hostile) hosts, may we be triumphant in that conflict (through) your (favour.)
SUKTA X.(XLIL)
The Rishi
is
Trasadasyu
is
are in his
own
is
praise,
he
Trishtubh.
is
Twofold
my
all
empire,
Vargaxvn.
triya race,
and
the gods
associate
me
Varuna
4
:
I rule
over
(those) of the proximate form of man. on me (the gods) be2. I am the king Varuna
;
there
is
is
feminine.
that
is,
without any
2
aprayatnena.
Mama
fore,
we have
dwitd rdshtram hshatriyasya mswdyoh: here, therea positive indication of the military and regal
is
order.
3
S wary a.
4
Kratum sachanle
sya vaoreh: except the last word, which the scholiast renders rana, form, there is nothing unusual in the terms; but even with the explanations attempted by Sdyana, the purport of the sentence
tity
is
quile unintelligible,
beyond
its
of
204
RIG-VEDA SANHITA.
me with
the worship of
Varuna
of man.
3. I
am
:
Indra,
(I
am Varuna,
am
those two in
greatness
am) the
I
heaven
and earth
Twashtri animation
to all beings
4. I have distributed the moisture-shedding waters l have upheld the sky as the abode of the water by
;
the water
2
in:
me
in battle
I,
up the dust
(in
the
argaxvm.
6.
have done
all
these
my
juices,
and when the Soma when sacred songs, exhilarate me, then the unbounded heaven and earth are both alarmed.
divine, unsurpassed vigour
7.
Varuna
renowned
as slaying
Vritra; thou
of this our
in
The seven Rishis were the protectors (kingdom) when the son of Durgaha was
8.
1
bonds:
Sadane ritasya may also imply, for the place or sphere of word rita being used here and in the following either for udaka or dditya. passages 2 That is, according to Sat/ana, for me the creator has made the three worlds, madartham eva hsldtyddUohatrayam ah drshit
pai-ameswarah.
THIRD ASHTAKA
SEVENTH ADHYAYA.
205
performing worship they obtained for (his queen) 1 from the favour of Indra and Varuna, Trasadasyu,
like
9.
Indra the
The wife of Purukutsa propitiated you two, Indra and Varuna with oblations and prostrations, and therefore you gave her the king Trasadasyu, the
slayer of foes, dwelling near the gods.
10.
2
May we, glorifying you both, be delighted by riches; may the gods be pleased by oblations, the
cows by pasture: and do you, Indra and Varuna, daily grant us that same milch cow, (riches), free from
any imperfection.
The
Aswins,
Purumilha and
is
Trishtubh.
Which
of those
who
VargaXlX.
listen (to
our praise? which will be propitiated (by it)? upon the heart of whom among the immortals may we im-
on what occasion,
obtain a son
Purukutsa, son of Durgaha, being a prisoner, it is not said his queen propitiated the seven Rishis to
who might
they advised
or
Arddhadevam is explained devdndm samipe varttamdnam; we might render it, demi-god, though such an appellation
would not apply to Indra, to whom Trasadasyu is compared: on the contrary, Indra is declared to be one half of all the gods, and therefore entitled to the largest share of offerings, yat sarveslidm arddham lndrah prati tasmdd Indro devutdndm
bhuyishthabhdktamah.
3 Anapa sphur ant im ahinsitdm, unharmed, according to Suyana: Mahidhara, Yajur-Veda, 7. 10, explains it, not going to another, ananyagdminam.
206
RIG-VEDA SANH1TA.
by sacred oblations?
2.
Who
will
of the gods
?
is
the most
prompt
to
come
to
our sacrifice
which the
most willing
they say
is
grant us felicity?
what chariot do
scended
from heaven,
1
divine,
of graceful
motion,
What may
be the
fit
wrath? Dasras,
dis-
Your
until it places
milk,
Soma may be
steeds
known
is
May
the
earnest praise,
distributers
of food,
Kayd sachindm
Sindku: but
it
may
here
m ,an either
water
in general, or a
clouri.
THIRD ASHTAKA
wherewith
sacrifice,
I associate
SEVENTH ADHYAYA.
at
:
207
this
shipper:
my
desire,
is gratified.
and metre
as before.
We
invoke,
As wins,
1
i
VargaXX.
divinities,
you
(sacrificial)
horses
3.
draw you
in
your chariot.
What
you
to
day
Soma, or
ment
4.
of the sacrifice ?
what
offerer of adoration
may
rite).
Soma
who
5.
man
Come
to
earth,
let
with your
golden
chariot:
you
(here).
Sartgatim goh,
is
Go: what
the latter
is
in-
not explained, and the translation is purely contended for jectural, founded upon the connection of the Asivins with light,
or the sun.
2
Kakuhawh,
is
it.
may
be
praises, stutayah.
208
6.
RIG-VEDA SANHITA.
Dasras, mete out for us both great opulence, com1
prising
many
(the Purumi(has),
their praise,
have addressed
to
you,
As wins,
it
their laudation.
7.
May
I
of food,
fice,
at this sacri-
shipper:
is
my
desire
gratified.
the Eishi
is
Vamadeva;
rest
last verse is
Tnshtvbh, of the
Jagati.
l.
The sun
rises:
your chariot,
is
(Aswins),
tra-
divine
:
in
it
Soma juice
Your food-bearing,
(fit
for)
ficer
Soma
bring, Aswins,
with the
Sottia juice.
The two
it
properly twins, or a
for
pair, but
may
be used, according to
Sayana,
a greater
objects, as
what the
last differs
from the
first is
THIRD ASHTAKA
4.
SEVENTH ADHYAYA.
as
flies
209
(with
Come
to
sacrifices
to honey,
those horses) that are swift of speed, gentle, unrefractory, golden-winged, bearers (of burthens),
wakers at
Soma juice.
5.
The sacred
conveyers
at
fires,
the
of
libations,
the
the
associated
Aswins
when
observant
washed hands
voured Soma
6.
juice.
ness)
The near- advancing (rays), dispersing (the darkby the (light of day), are overspreading the
firmament with lustre like the sun: the sun, harnessing his horses, (proceeds on his way): do you make known
all his
food.
7.
Celebrating (sacred)
rites, I glorify
is
Aswins
you quickly traverse the regions (of space), and come to (our sacrifice) abounding in oblations, promptly
passing away, and the yielder of enjoyment.
ANUVAKA
SuKTA
The
deities are
I.
V.
(XLVI.)
except;
;
in
the
is
first
verse,
which is
addressed to
Vayu
alone
the
Ruhi
Va'madeva;
Vargaxxn.
Drink
first,
Vayu, the
Soma
2.
Vayu, who art drawn by the Niyuts, and hast Indra for charioteer, come (for the fulfilment) of our
VOL.
III.
210
RIG-VEDA SANHITA.
for
Indra and Vayu, may a thousand food, bring you to drink the Soma.
steeds, eager
4.
riot,
Mount, Indra and Vayu, the golden-seated chapropitious to sacrifice, soaring to heaven.
Indra and Vayu, come with your very strong chariot to the sacrifice come hither. 6. Indra and Vayu, this (libation) is poured out
5.
:
it
in the dwelling
here,
loose, for
Auusktubh.
Varga xxiii.
1.
the Soma,
to gain
thee at sacrifices)
that seek
heaven
deity,
who
come
Soma
juice.
fit
these
Soma
you
Sukrah-vratdchdryddind
d'tpto
aham,
illustrious
by observ-
Ay ami
ing to
ace.
;
madhwo agram: this is consistent with the pashymn also Sdfna-Veda, ii. 975 accordSdyana, madhwoh here is for madhum, the gen. for the
te
;
:
but this is not necessary, as, I bring to you of the Soma would be no unusual construction Aydmi is explained prdpay ami, and an? am, itarebhyah purvam : Mahidhara, Yajurmay the cup Veda, 27, 30, has a partly different version {suhra-graha) come to thee, aydni, dgachchhatu, which is the essence of the Soma, agram, sdrabhutah madhunah rasasya.
:
:
THIRD ASHTAKA
3 Indra
vigorous,
SEVENTH ADHYAYA.
:
211
and
and VAyu who are lords of strength drawn by the Niyut steeds, come
same car drink the Soma
rites),
Leaders (of
conveyers of
sacrifices,
Indra
The
deity
is
Vayu
same
as in
the
1.
last.
Varga xxiv.
(a prince) the
of foes
-}
drawn by the Nii/nts, and hast Indra for thy charioteer, come with thy brilliant car to drink the
art
Soma juice.
The dark nurses of wealth, 3 the universal forms (heaven and earth.), attend upon thee: come Vi.YU
3.
to
drink the
Soma
:
juice.
May
come, Vayu,
juice.
car, to
drink the
Soma
ta.truij.am
vepayitd rdjeva.
are considered by
Sdyana
equivalent
is
very doubtful
a blank.
3
is
Krishne
vamdhiti, krishnavarne
vasundm
dhdtryau
is
Sdyanas
explanation.
Q2
212
is
Vama-
xxv.
1.
(I present) the
Indra and Brihaspati, and the hymn and the exhilarating beverage are offered.
2.
This delicious
Soma
is
effused,
our dwelling,
Soma
juice.
Grant
to us,
praises,
when
the libation
is effused,
to drink of this
Soma
6.
juice.
The
is
Brihaspati
alone,
is
and of
the last
as before;
the metre
Trishtubh.
Varga xxvi.
1.
The ancient
have
the
who propped up by (his) strength earth, and who abides with noise
1
the
three
regions.
2.
Brihaspati,
protect
the
fruit-yielding,
pro-
gressive, uninjured,
ample
sacrifice
THIRD ASHTAKA
shipper, at which) they
SEVENTH ADHYAYA.
who are the terrifiers who art possessed
213
(of foes),
of great
Those
(steeds),
from that distant (region), the best (of all), have sat down in connexion with the ceremony, and to thee the
Soma
juices expressed
(accompanied) by
that supply water.
4.
Brihaspati, when
first
heaven of supreme
the darkness.
5.
light,
seven-mouthed,
multiform,
Thus may we
offer
worship with
sacrifices,
with
2
Vargaxxvn
may
we, Brihaspati,
become possessed of
cellent
7.
riches,
progeny and valiant descendants. That prince overcomes by his strength and
all
prowess
hostile
people,
who
cherishes liberally
Brihaspati,
first
and
glorifies
8.
for
are said to be his mouths. V/xwadevdya, an appellation of Brihaspati, because, as the deity presiding over mantras, he is the same with every deitv
1
or dera
may
here,
it is
said,
mean
praise,
he
who
of
all.
214
(his)
RIG-VEDA SANHITA.
subjects willingly pay
whom
9.
the
Brahman
first, is
Unopposed he
people,
riches
and of his own subjects the Raja who bestows upon the Brahman seeking his protection, him
1
and showering
fice
:
riches,
drink the
Soma
at this sacri:
may
bestow
male descendants.
:
may
the favour:
pro-
awake
to
who
(LT.)
is
the
Dawn
the Rishi
Vamadeva
the metre
Trhhtnbh.
1.
This
widely-spread
the Aitareya
Brdhmana,
vm
employment by a prince of a Brahman as Purohit, or priest, to conduct solemn rites on his behalf; "the gods eat not the food of a Raja who has no Purohita therefore, when about to sacrifice, let him appoint (lit. place before) a Brahman, na havd a/purohitasya Hdjno (leva annam adanti, tasmdd Raja yakshyamdna JJrdhtnanam puro dadhita: Say aim, in commenting upon the verses cited, adopts some explanations differing from those here followed, but the variations are not of any great
;
moment
all
seasons
and sajanyd,
allies
Brdhmana.
: ;
THIRD ASHTAKA
EIGHTH ADHYAYA.
1
215
are giving to
2.
man
up
in the east,
The
gloom-dispelling, affluent
Dawns animate
on unawakened,
whether old or
may
4.
sleep
Divine Dawns,
may your
chariot,
Dawns, possessing
riches,
the seven-mouthed (troop of the) Angirasas* the observers of the nine or ten days rite.
5.
fices,
you quickly travel round the regions (of space) awake the sleeping being, whether biped or quadruped,
to pursue (his functions).
6.
Where
is
(Dawns),
v *rga
II.
through
plished?
5
whom
for as
Dawns happily
alike
proceed,
Gdtum
of
Paimya
in the text,
latter,
ac-
cording to the
3
4
addldruh, non-givers.
p.
167, note.
ii. p.
8, verse 8.
216
RIG-VEDA SANHITA.
at
which the
sacrificer,
adoring
(with
hymns),
has
from the
renowned
the waters.
9.
all alike,
of similar
bright,
illumining, con-
stow upon us wealth, comprehending progeny awaking you for our benefit, may we be the lords of excellent
:
descendants.
11. Daughters of heaven,
resplendent
Dawns,
may
1
we be
deity
the metre
is
GdyatrL
the friend
of the Aswins.
3.
Thou
This verse,
See Vol.
it is
said,
ng
2
3
i
at day-break.
ii.
p. 12, verse 8.
mdtd.
Dawn.
THIRD ASHTAKA
EIGHTH ADHYAYA.
:
217
thee,
thee,
visible like
showers of
rain
the
ample
light.
6.
thereafter
Thou
overspreadest,
pure lustre.
StfKTA VIII. (LIII.)
The
deity
is
Savitri
the Rishi
Vamadeva
1.
We
Varga iv.
own accord
may
Sdma-Veda, verse 1075 7. Ydvayad-dweshasam : according to the scholiast, the dawn puts to Might those enemies who had been endeavouring to
1
Gavdm
first is
:
ac-
chhardih
:
is
may mean
light
aktubhih
by nights, by metonymy for days. Pisangam drdpim prati munchate, is explained by Sdyana, hiranmayam kavacham dchchhddayati pratyudayam, every
5
cuirass.
218
discriminator
light),
felicity.
RIG-VEDA SANH1TA.
(of objects),
filling
(the
world with
3.
nils
celestial
terrestrial regions,
and boasts of
1
own
work
it
functions
for (the
and animating
with
4.
light.
The divine
Savitri
unrestrained,
illumining
wide world.
5.
5
:
may
who
he,
by
his three
own
May
the source of
comprehender
and (be)
of
sin.
7.
May
Baku
According
hetween
275,
Vdyu, Vidyut, and Varuna, in three portions. 3 The regions of Agni, Vdyu, and Surya: see Vol.
verse 8, and notes.
4
ir.
p.
The
5 c
Those of distributing
heat, rain,
to
Say ana.
THIRD ASHTAKA
EIGHTH ADHYAYA.
219
upon us good
prehending offspring.
The
deity
StfKTA IX. (LIV.) and Rishi are the same the metre is also Jagati, except in the last verse, in which it is Trishtubh.
;
The divine Savitri has been manifested: he is at once to be glorified by us he is to be praised by the priests at the present (rite), and at the close (of the
1.
:
VargaV.
who
Manu may
1
bestow upon
us,
on
3.
If,
feeble or
infirmity,
human
we have committed
(offence)
against thy
(the acts)
of the
it
becomes here a
the three verses
that
is,
in the
54, and
is
somewhat
differently explained
by Mahtdhara: dd-
mdnam, which Sdyana renders ddtdram: he explains rasmisamukam, collection of rays the latter part of the hemistich he
:
and
is,
excitest
amongst men the consequent offices of vitality, that duties following on the return of morning.
the daily
;: :
220
RIG-VEDA SANHITA-.
heaven
5.
such
is
Thou
elevatest those, of
:
whom Indra
filled
is
chief,
with habitations
so
as when advancing they detained thee, manner at thy command they stayed. 1
6.
in like
May
us,
upon
The
as
before
the
metre of the
seven verses
is
Trhhtubh, of the
last three
Gdyatri.
Vargavi.
'\
m
Which
us',
of you, Vasus,
is
a defender? which
is
a
2
defend
who
2.
is it,
sacrifice?
The
joyment on their worshippers), and (with minds) unperplexed, are the separators of light (from darkness)
Yatha-yatha-patayantah, gackckantas,
twdm
viyemire
it it
evaiva taslhnh, savdya te; tavanujnaya evam eva tiskthanti: does not appear very clearly who are alluded to, but possibly
applies to the worshippers.
2
Dydvdbhumi adite trdsithdm nah adite, undivided, indivisible, may be an epithet here, according to the comment, of
:
Ko vo adhware varivo dhdti devdh may you gods bestows wealth at the sacrifice ? of
3
also
mean, which
THIRD ASHTAKA
tliey,
EIGHTH ADHYATA.
aspect,
1
221
the
is
eternal
distributors
(what
desired),
the
I adore the
2
divine Swasti
both,
for
Day and
;
may
protect us un-
impeded
4.
we
desire).
worship)
to happiness
glorified, be-
comprehending
of
PARVATA,'of
Bhaga may
:
the lord (Varuna) preserve us from human wretchedness, and may Mitra defend us with a friendly regard.
6.
I praise
you together
Varga
vn.
it (in
There
its
is
no peculiar
is
difficulty in the
words of
this stanza,
but
2
purport
is
Swastim
ndmihdm devim,
well-being
is its
named.
Samudram na sancharane sa.nishyavah is explained, dha~ ndndm sambhaktum ichchantah samudramadhyagamandya samudram yathd stavanti, as those wishing to possess riches for
3
the sake of going through the midst of the ocean praise the
ocean
that
which follows
is
is
less
obvious
gliarmasicaraso
nadyo apavran,
titi
parohsha
may
222
7.
RIG-VEDA SANHITA.
May
:
us:
may
protect us
we
is
(sacrificial)
8.
Agni
Agni
(is lord)
over
us.
bestow upon us
10.
many good
May
m an,
bestows).
the
Gdyatri, of the
rest T?-ish-
argaVlii.
1.
hymns
May
1
truthful, unoppresive
sacrifice,
leaders of
regions,
who generated
and, firm
unharming, sprinkling
(rain,
and therefore
fertilizing),
THIRD ASHTAKA
the
EIGHTH ADHYAYA.
beautiful,
223
two
vast,
immoveable,
unsupported
worlds.
4.
ble,
united in satisfaction,
and disposed
for
to give
us
may we
We
of your
own
the de-
sires
food and
giving
down
at the sacrifice.
as will appear
in
fact, personi-
accordingly
is
said in the
Grihya Sutras
an oblation
that
each verse
to fire, at the
com-
ferently explained:
Pundne tamed mithah, according to the scholiast, may be difit may apply to the worship or the worshipper,
sodhayantau
murttyd
apply
to the regions,
yajnam yajamdnam vd or it may heaven and earth, the former purifying or by rain, the latter supporting the former by
;
cultivation:
kdrsyena, the
that
dyauh sicahiyendsdrena bhuvam, sd cha sivakiycna comment adds, chandramasi sthitena divam, by
the sky or the
is
which
:
is in
is
not
obvious
the phrase
224
verses
fifth
is
RIG-VEDA SANHITA.
termed Kshetrapati
as before,
;
of the fourth,
Suna; of
the
and
the Rishi
Vamadeva
is
fourth, sixth,
Trishtubh.
Vargaix.
1.
of the
field,
triumph
may
he bestow upon us
cattle, horses,
Lord of the
field,
cow
dropping
bland as butter:
may
May
;
may
to us
us,
may
let
undeterred (by
4.
May
;
the
;
happily
bind happily
5.
in
its
literal
accep-
tion, or as intending
2 is
Rudra
or Aqni.
the
literally,
having
sweetness.
6
sunam
or
may
be: as a personification
it is
whose
either
who may be
Vdyu
4
or Indra.
is
Sundsirau
of
name of two
is
divi-
nities,
whom
Suna, according
Saunaka,
the dyudevah,
according to Sdyana
is, Indra, when Sira will be Vdyu, Ydsha Nirukta, 9, 40, makes Suna,
:
in
is
name
of Indra,
THIRD ASHTAKA
EIGHTH ADHYAYA.
this (earth) with the
225
water
abundant
fruit.
guide her;
Sitd;
may Pushan
it
pily
May may
the
choice of deities
is
Cow,
the Rishi
is
as before
the
verse Jagati.
:
The sweet water swells up from the firmament 3 by the (solar) ray (man) obtains immortality: that
1
vargax.
Sitd
is
it
occurs as a per-
12.
69
72,
four
at the
ceremony
at
be recited
Sdyana
less
explains
it
the
wood supporting
is to
take hold
its
of,
Indra grihndtu
un-
of the horizon,
scholiast,
The two
last verses
Snmudrdd-urmir-madhumdn udarat
as,
given to samudra
in
or,
samiulrdd-drafire,
lightning:
urmi
or consequence, in the
VOL.
, :
226
which
is
the secret
name
of clarified butter
1
is
the
We
celebrate the
name
we offer it with adorations may the four-horned Brahma listen to its being glorified r the fair-comrite.
3
latter, rain
and
it is
urmi, samudra
may lmve
made to apply to other objects of the hymn as, for instance, sa mudra may imply, etymologically
may be
also
hymn
occurs
in
the
two,
limits the
objects to
stuyate prd-
rises as its
Agni : accordingly the phrase is samudra is the ocean of ghi, from which wave, samudrdd ghrita-maydd madhumdn rasa-
vdn urmir-udagachcKkat, and, having so arisen, it pervades immortality by Agni, as the life of the world with whom it is combined: udgatya cha sd urmir-anmnd jagatprdnabhutenag
nind, sam-aihibhuya amritaticam vyapnoti
if this is
:
it
may be
it
doubted
is
clear that
both the commentators intend Agni, with whom ghi, as the material of the oblation, is meant to be identified;
Ohritasyandma guhyam yad astijihvd devdndm amritasya ndbhih ; that is, the material of sacrifice commonly called ghi
i
is,
mantras of the Veda, designated the tongue of the gods, being used metonymically for Agni also the navel or binding, that is, the means of securing immortality for him who offers it
in the
;
in oblations.
2
is
explained by
Sdyana
as usual, parivridho devah, the augmented, developed, or great his four horns are the four Vedas: MaMdhara separates deitv
Brahmd
;
Sdyana's explanation
TFI1RD
ASHTAKA
;
EIGHTH ADHYAYA.
three are his feet
:
227
his heads
3.
Four are
his horns
Mahidhara
explains gaura
to
it
the
it is
solemnized
Sdyana, applies
apparently refers
applicable to
all
especially to
it
Agni
as the
sun
Madhidhara
it
to ghi
hymn
of the Nirukta.
1
Sayana,
in
four Vedas; of the latter, the four cardinal points of the horizon
Yajna
of Aditya,
par-
termed
;.
of
metres; of Aditya the seven rays, or the six seasons and theiraggregate, or the year, as the seventh
:
phatdndm
varshiid, the rainer of rewards, applies to either; roravite, he roars, implying the noise
and so does
Vedas
kalpa, and
Brdhmana,
Ma-
hidhara
explains
difference
limits
vrishabha,
hdmdnam
the
:
attributes
accordingly,
Adhcaryu, and Brahma; the three feet are the three Vedas; Havirdhdna and Pravargya rites the hands
;
daily
sacrifices:
and
particles
;
the the
three
feet,
either
the
three
R 2
228
4.
RIG-VEDA SANH1TA.
the
one (portion), Surya another, the (other gods) fabricated one from the resplendent (Agni), for the sake
of the oblation.
5.
1
fall
from the
I look
VargaXi.
g.
They
purified
these
but
this is
nuity
Ydska
in his
lowed
13.7.
1
The Panis
was deposited
in the
cow were
milk,
curds, and butter, of which Indra engendered jajdna, milk, Surya butter, and the gods (devdsah) fabricated (tatakshuh)
is,
differ materially
According
first
may
be either of water or ghi : vetasa is said to be a name of Agni, either as lightning or the sun, or the fire of sacrifice Mahidhara very superfluously, and incompatibly with his explanation of the objects of the
Sukta chooses,
to understand, as
one meaning, etd arshanti, vdcha udgachchhanti, these words originate from the ocean of the water of faith, purified by the metres and other supplementary portions of the Vedas, amidst
is the deity presiding over speech, or holy texts, agnir hi vdchdm adhishthdtri devatd : he gives as an alternative, how-
Sdyana.
THIRD ASIITAKA
EIGHTH ADHYAYA.
229
The streams of Ghi fall copious, swift as the wind, and rapid as the waters of a river down a
2
declivity, breaking
incline to
Agni
as
devoted
wives,
where the
sacrifice (is
go to the bridegroom.
poured
Sdyana
is
alluded to
Mahidhara
interprets
separating
cha, whilst
manam
the
Sdyana makes
manam, hridayamadhyagatena
within the heart.
2
mind
gone
hdshthd, accord-
ing to Sdyana, means limitating circles, marydddbhutdn paridlun, limits within which the flowing butter increases with
juices
;
its
M ahidhara makes
may
here also
it
according to Sdyana,
will
mean
water,
when sindhu
imply the
antarihfha.
230
10. (Priests)
'
RIG-VEDA SANHIXL
address the pious praise, (the source)
2
of herds of cattle:
sacrifice
Ghi with sweetness descend. The whole world, (Agni), finds an asylum
3
in
thine effulgence,
assemblage
.of
the waters, or in
warfare:
may we
wave
which
is
established
priests
no nominative Sdyana supplies Ritwijah, Mahidhara, devdh, gods, which agrees better with part of what follows. 2 Sushtulim gavyam djim: the latter Sdyana renders gosam1
The
;
text has
bandhinam sanghdtam, the number or collection relating to cattle ; or, he says, it may mean abundance of water ; Mahidhara divides the terms, and explains Agni bjyajna, (sacrifice),
and gavya by ghi gods, approach the pious sacrifice at which ghi is offered.
:
praise,
and, the
Dhdmam
;
te
the first
is
ex-
heat
port
the pur-
is
ocean as submarine
may mean
food, anna,
when
is
in
fire
of valour.
4
jntah,
the
wave which
is
so deposited, sthd-
to extract
an
intelligible
meaning
THIRD ASHTAKA
EIGHTH ADHYAYA.
I.
231
(I.)
The
deity
is
Agni;
Budha
is
and Gavishthika,
Varga XII.
Trishtubh.
Agni
is
awakened by the
priests at the
dawn, approaching
cow
(to pas-
ture)
up
to the
1
throwing
2.
The
is
awakened
for the
up
witli
is
the
dawn
(fire)
When Agni
all
then, bright-shining,
he makes
aloft,
drinks
4
as
it
is
by
the ladles.
i Sdma-Veda, i. Maki73, n. 1096, Yajur-Veda, 15. 24 dhara explains prati dhenum dyatim ushdsam} as the cow is awakened in the morning by the calf, and men by day-break:
:
he
differs
also in the
hemistich,
yahvd
iva pra
vaydm
ujjihdndk,
rendering
it,
as
from their
r
,
nests.
ajigah,
when he has
seized the
Vttdndm
is
II.
10978.
232
4.
RIG-VEDA SANHITA.
to
Agni, as the
multi-
when the
form
the dawn, he
is
of the days
radiant, he
is
every house.
The adorable Agni, the offerer of the oblation, has sat down in a fragrant place 2 on the top of his
6.
mother (earth)
kindled
vargaxm.
7.
They
hymns
that Agni,
who is
whom
bestower of food.
is
Entitled to worship, he
from him to
1
whom
virupe, various-formed
dual
2
Surabhd
surabhau
loke,
Tad
(yah,
is
lit.
lad, that,
implying
that
which
notorious, yat
prasiddham balam.
THIRD ASHTAKA
beautiful,
EIGHTH ADHTAYA.
men
233
To
thee,
present
oblations,
of
Ascend
to day, radiant
well-conducted
(gods):
hither,
chariot, together
to
partake of the
oblation.
12.
We
:
this
encomiastic praise
Gavishthira
Agni,
like
offers
praise
to
the
wide-sojourning
Sukta
The
deity
is
II. (II.)
Agni
the Rishi
is
Kuma'ra,
;
the son of
is
Atri, or
Vrisa, the son of Jara, or both except in the last verse, in which it
1
.
the metre
is
Trishtubh,
Sakvari.
varga xiv.
The young mother cherishes her mutilated boy in secret, and gives him not up to the father men behold not his mutilated form, but (see him) when
:
Vidvdn pathindm
last,
the
first
is
rendered yasfitavyadevapa-
who
are to be wor-
shipped; the
devayajanamdrgdn prati. 2 According to what is no doubt the most accurate interpretation of this verse, and of those which follow, they contain only a
metaphorically obscure allusion to the lighting of the sacrificial
fire
:
the mother
the child,
is
the
two
pieces of
fire,
and
will
up
to
the
father, the
yajamdna,
until
till
then, also,
234
2.
RIG-VEDA SANHITA.
is
this
whom
thou,
(become) a malevolent
spirit, fosterest?
the mighty
it,
it
this,
satisfied the
way
it is
the verses
Bay ana
the story
this
as the authority:
Trivr'ishna, of the
Purohit Vrisa, the son of Java : it was the custom, it is said, when a Raja and his Purohit went out in the same chariot, that the latter should drive, and, on an
race of Ikshwdkus,
Brahman boy
who was
Purohit
responsible person
the Ikshw&hus,
stored the
who
Vrisa
re-
boy
to life
what he considered
perform
its
ceased to
fire
would be
restored to them,
is
energy or activity
which accordingly took place: this designated by the unusual term of Haras,
is
Agner haras
is
intelligible,
:
rather
obscure
Sdyana proceeds
the
so singing,
having seen
taken the
distinctly
in
king Trasadasyu,
Brahmanieide become the wife of the garb of a Pisdchi, and that she, having
the fire -chain her,
he,
it
was concealing
it
Haras by
Vdrsa Sdma,
re-united
and the
were discharged as
THIRD ASHTAKA
through many years:
I
EIGHTH ADHYAYA.
1
235
forth.
have seen him from a near place, golden-toothed, bright-coloured, wielding (flames like) weapons, (when)
I
offering to
him
the ambrosial,
all- diffusing
(oblation):
Sdyana adds to his version a quotation from the Tandy a the which stops with the restoration of the boy to life Niti manjari cites the legend from the Rrihad-devatd, the first part of which is the same as that given above, but after the there is some slight variation /in the conclusion
:
:
decision
against
the
Purohit,
this
authority
continues, the
Atharvan having seen (or composed) the Angirasa mantras, restored the boy to lifejjbut being in wrath, he deserted the king, and went to another country : upon his departure, the Haras or function of Agni ceased, and there were no more
burnt-offerings
:
much
distressed,
went
to the
prevailed
upon him
held
in
its
to
become
his
still
reality
a Pisdchi, with
whom
the
Haras had
in
associated,
her robe
on
Sukta, "
Young
:
mother,
&c,"
to
which Haras,
in the
form of a
boy, replied
shines
"Agni
&c," on which
this legend,
it
if there
beany mean-
ing in
may
possibly intimate
some
quarrel' between
the princes
and
priests,
fire.
:
to pasture.
236
RIG-VEDA SANHHA.
those (flames of
had become grey-haired are (once more) young. 1 2 5. Who have disunited my people from the cattle ?
was there not for them an invincible protector? may they who have seized upon that (people) perish, for
he who knows (our wishes) approaches to (protect)
the cattle.
Vargaxv.
g.
the the
may
may
those
who
revile
be reviled.
7.
Thou hast
Sunahsepa from
When
me:
the
protector
of the
worship of the
spoken to
me
to thee.
Agni shines with great and varied radiance; he makes all things manifest by his might he over;
he sharpens his
had been
so often produced
literally,
may
;
grey-headed
of the functions of
2
fire,
as in the legend.
Kc me maryaham
viyavanta yobhih
is
despoiled
3
4
my
is,
kingdom,
That
Agni.
i.
See vol.
a general particle,
237
May
weapons wherewith
to
slay the
(rays)
Rakshasas:
inflict
in his
arrest
him
not.
I,
posed for
thee,
(Agni),
who
art born
with
many
a car
if,
it,
then
may
(of benefits),
en-
man who
he
will
bestow happi-
ness on the
man who
;
offers oblations. 1
III. (III.)
S6kta
The
deity
is
Agni
the Rishi,
the metre
Vasusruta, of the
is
race of Agni
Trishtubh.
1.
Vargaxvi.
MitrA when
the gods
:
Thou
Aryaman
name
3
:
is
repeated with
in the repetition.
havuhmate,
haninam :
as regulator of the
ceremony
is
be regarded as
Aryaman
the stanza
to
be recited
3
238
and
butter,
1
RIG-VEDA SANHITA.
wife of
one mind.
For thy glory the Mariits sweep (the firmament), 2 when thy birth, Rudra, is beautiful and wonderful
3.
:
glory,
and bearing
:
the
ambrosia
men adore
There
is
no more venerable
any one subsequent (to be more globy hymns) the man of whom thou art the guest
is
:
destroys hostile
6.
men by
sacrifice.
May
:
thee by oblations,
(riches)
may we (be
in sacrifices every
day
Vareaxvu.
7.
May Agni
inflict (evil)
upon the
4
evil doer
who
in
who
injures us
the last,
lit.
with cows,
is
put by
2
3
metonymy
Pdsi guhyam nam a gondm Sdyana renders it iidahdndm gnhyam ndmdni rakshasi, but gives no explanation.
4 Abhisastini etdm, is, properly, this calumny, but as the antecedent of yah, he who, in the masculine, the relative requires
or papa.
239
thee, divine
dawn
of day
when thou
wealth (of
mortals
9.
sacrifice),
who have given thee an abode. 2 Convey him (to safety) in war, son
3
of strength,
to
who
father:
good ways)
10. Glorifying thee, he offers the copious oblation, 4
if,
befriend),
by
devout (worshipper,
11. .Agni,
thou
bearest
thine
beyond
all
calamities:
lit.
to the
heap of riches,
but the riches, according to the scholiast, are here those of the
oblation, havirlakshandndm.
2
Sdyana,
axing
the
in
an epithet of the
first,
chamber of sacrifice. 3 So in v. 2 of the next Sukta, may the bearer of the oblation, the undecaying Agni, be a father to us or the relationship
:
may
be reversed
who,
thee as a son,
sacrificcr
;
as,
Agni being generated and maintained by the by another text, thou art the son of him who main-
tains thee.
4 Bhnri ndma vavdamdno dadhdti: ndma, the scholiast says, may mean oblation, havis or it may be rendered, praising thy many names he offers oblations.
;
240
thieves
RIG-VEDA SANHItA.
hostile
men with
2.
The
Varga xviii.
1.
deity, Riski,
and metre as
before.
Royal Agni,
I glorify at sacrifices
;
thee
who
art
may we who
are in
want of
may we overcome
2.
May
tions,
be a father to us,
to
(may he be)
household
3.
fire:
us
You
2
possess
wise lord of
human
beings,
the all-knowing
(riches).
4.
he
among
Be
be gratified,
Vasave vd tad
id
ago avachi,
is
is
an
offensive expression
may have
may
or
it
be rendered,
this
which has
been offered to us by our enemies, has been reported to Agni. 2 In the first verse we had vasupatim vasundm, the lord of
riches, of riches; so here
struction,
THIRD ASHTAKA
JXtavedas, by our
of the oblation.
5.
fuel,
EIGHTH ADHYAYA.
to
241
partake
who
our sacrifice
off
who bear
VargaXix.
appropriating
own
person;
We
:
bestow upon us
all sorts
all
desired riches
bestow
upon us
8.
of wealth.
son of strength,
may we
good
9.
:
Thou conveyest
us,
Jatavedas, across
all
in-
by
a boat
know
10.
Inasmuch
as I Avho
am
may
be under-
yajamdna
in that relation.
is,
pre-
by house, griha,
grihena,
i.e.
it
three-rooied, or three-storied
ir'tchchhadiahkejia
a spacious Tivansion.
S
VOL.
III.
; :
242
RIG-VEDA SANHITA.
and may
11.
my
posterity.
Upon whatsoever performer of good works thou, Agni, who art Jatavedas, castest a favourable regard,
he enjoys welfare, and riches, comprehending horses,
cattle, sons,
The
is
Vasusruta,
the metre
VargaXX.
1.
Offer
4
abundant butter
to the resplendent
Susa-
middha,
2.
to
Agni, to Jatavedas.
NarXsansa animates this sacrifice, he who is uninsurable, who verily is wise and sweet-handed. 3. Agni, who art Ilita, bring hither the wonderful
and friendly Indra, with
our protection.
4.
(Grass),
soft as wool,
be spread
the worshippers
praise thee: be
liberality.
to us radiant
5.
fill
Open divine
(with
its
rewards).
The immortality that is defined as the unbroken succession amritatwam santatyavichcJihedalahshanam another text to the same effect is cited, prajdm ami prajdyate tad u te martydmritam, when progeny is born after progeny,
1
of descendants,
that verily
2
is
These
last
to
first hymn, vol. I. p. 31, Susamiddha a name, not merely an epithet of Agni. 5 The Barkis or Poa cynosuroides.
in
making
THIliO
ASHTAKA
EIGHTH ADHYAYA.
and the morning,
243
lovely,
6.
vargaxxi.
to this
sacri-
of our patron.
8.
May
Ila, Saraswati,
who
upon the sacred grass. 9. Twashtri being propitious, thou who art diffusive in kindness, come of thine own accord, protect us
in repeated sacrifices.
10.
secret
The oblation is offered with reverence 4 to Agni, Varuna; with reverence to Indra, to the Maruts;
The
deity
I
is
Agxt
the metre
is
Pankti.
;
1.
glorify that
Agni who
is
ra rS a
xxn.
to
whom,
as to their
light-
'
Manusho no yajnam,
lit.
to the sacrifice
of our
man
is
that
of the yajomdna.
3
the last
explained
:
hymn
re-
presents
Aynios
yupdblii-
is
Stcdkd,
who
here, as heretofore,
is
an Apri, or
personification of Ayni.
s
244
RIG-VEDA SANHITA.
:'
ings,
He is Agni, who is praised as the giver of dwellto whom the milch kine, the light-faced steeds,
2
Agni,
the all-beholding,
gives,
verily, to
the
man
possessing abundant
food: Agni,
when
of
its
own nature
3
precious
do
We
heaven
do thou
To
thee, radiant
Agni, lord of
light,
giver of
the
pleasure,
bearer of oblations, to thee the oblation is offered with the sacred verse
Vargaxxni.
6.
:
These
fires
is
precious in the
fires
(of sacrifice);
Yam
astam, which
is
repeated in
dsrayabhutam, he who
the verse occurs
15.
2
3
*
is become the house-like asylum of all Sdma-Veda, i. 425. II. 1087. and Yajur-Veda, 41 : Mahidhara also renders astam by griham. Sdma-Veda, n. 1089. Yajur-Veda, 15. 42. Sdma-Veda, II. 1088. Sdma-Veda, I. 419, n. 372. Sdma-Veda; n. 373. Pro tye agnayo agnishu visioam pushyanti vdryyam pra:
,
pushyanti dhishnyd gdrhapatyddishv they nourish exceedingly, by their intensity, wealth dhanam, understood, in the household
and other
fires
that
is,
THIRD ASHTAKA
abroad;
they
EIGHTH ADHYAYA.
(sacrificial)
245
food:
crave perpetually
increase, as,
by
Grant, Agni, to us
who
praise thee,
new
dwell-
ings,
thine
so
mayest thou
fulfil
to
Agni with
praises
and with
(the
manner
of his worship)
horses: bring,
The
is
deity as before
is
the
Sushi
is
the metre
Anushtubh, except
verse, in
which
it
Pankti.
1.
Vargaxxi
Ye patwabhik saphdndm
fallings, ichchhanti
ex-
by
for or
it
oiled butter
3
fire.
Sdma-Veda,
374.
Yajur-Veda,
15.
43: Mahhlhara
ladles.
246
UIG-VEDA SANHITA.
Where
is
(the deity)
rejoicing conductors
homage in the
3.
whom
they kindle,
When we
when
radiance of
who
is
far
off,
when
undecaying, consumes
At whose worship
fire
mount
off3
upon the
Varga
as if they
were
its
own numerous
(of a father).
xxv.
Rim whom
is
liast,
swikritavdn
or,
endowed with ihe energy phalajanaham tejah again, he accepts the praise which is, as it were,
or he becomes
desdn iva
as boys
mount upon
THIRD ASHTAKA
EIG11TI1
ADHYAYA.
all,
247
man
7.
the flavourer of
men.
strewn (with grass
;
He
and wood), 1
beard, with
strength.
8.
an animal grazing
vast,
he with a golden
irresistible
shining teeth,
and of
Bright as an axe
is
he to
whom
the (worshipper),
like
Ami,
proceeds
(to offer
worship): he
whom
his
prolific
forth,
bestowing (a bene(sacrificial)
To
thee,
oblation,
the upholder
praise)
:
there
is
pleasure
(from
our
May
the sage
who
is
in this
manner the
offerer
the cattle
which are
to be given to thee;
irreligious
Suchi
stria
it
is
not
Agni
grass
:
atri,
it
meaning an
eater, or devourer, or
an animal
to
eating
seems,
apply
isliah
may
be, according to
i.sh,
or derived from
may
posing men.
: :
248
RIG-VEDA SANHITA.
the metre
is
Jagati.
xxvi.
j^
thee,
the delighter of many, the adorable, the all-sustaining 7 the lowly-minded, the lord of the house, the excellent.
2.
Men have
blazing-
vast bannered,
the multiform,
the dis-
Human
one,
times)
upon
4.
clarified butter.
We
thee in
may
thou reignest
when blazing
brightly
is
not
Jarad-visham
is, literally,
that
which
is
or
it
may mean
jirno-
dakam,
that
by which water
is
dried up.
THIRD ASHTAKA
6.
EIGHTH ADHYAYA.
art
249
made
of
when
;
of oblations
thee,
is
who
whom
butter
when
by the understanding.
7.
thee,
The ancient seekers after happiness have kindled Agni, when invoked, (and fed thee) with abun:
dant fuel
viands.
vi
tishthase:
Sdyana
explains
to
FOURTH ASHTAKA.
FOURTH ASHTAKA.
FIRST ADHYAYA.
MANDALA
ANUVAKA
The
deity
is
V- (continued).
I.
(continued).
Gaya, of the
race of Atri,
is
is
the Rishi;
Pankti, of the
Anushtubh.
1.
Vargai.
divine
I praise thee,
Agni
is
him, the donor (of the oblation), the abode (of the
fruit of
good works), by
He
(it is)
whom
In addition
he
name
is
here said
;
to imply,
or, vedas
all
whom
know
may mean
is
wealth,
when
it
will signify,
he from
whom
wealth
2
generated.
portion of
The grammatical
of the third
:
is
very
MSS.
but
is
Sdyanas commentary, which and second Asktakas, is suspended in the is resumed in the beginning of the fourth,
254
like a
RIG-VEDA SANHITA.
new-born babe
the supporter of
fit
men
the de-
object of sacrifice.
like the
Thou
young of tortuously-twining (snakes) / thou who art the consumer of many forests, as an animal is of
fodder.
Of whom smoke-emitting, the flames intensely 2 collect; then, when diffused in the three regions Agni
5.
bellows,
By
may we
from
pass safe
from the
(enemies).
7.
acts
of men, as
if
malignant
insti tutors
(which we desire):
cherish us:
:
may he
may may he
and do thou, 4
Putro na hvarydncun, like the son of the crooked-going; young snake, bdlasarpah or it may mean the colt of rearing and plunging horses, of those not
1
hroken
2
in,
asikshitabalaswah.
trito
Yadim aha
divi
in
upadhamati
is
explained, trishu
;
or, trinistha-
atmanam
a blower
himself.
in
;
The
dhmdtari, he sharpens as
which the
the prox-
Agni sharpens
is
adds
to their intensity.
The confusion of
the second
that of the
original.
FOURTH ASHTAKA
FIRST ADHYAYA.
255
Sukta X. (X.)
The
1.
deity, Rishi,
and metre
as before.
Agni, of
irresistible prowess,
bring to us most
varga n.
powerful wealth
2.
;
treasure;
(invest
us)
with
surrounding
mark out
in thee
abides the
2
for
the devout
propitiated thee) by
men who
and
glorify
thee
with
(foe -destroying)
energies;
own
accord.
3
m
fierce flames,
Agni, spread
like
around
Be prompt, Agni,
81
and
for the
Sdma-Vedu,
I.
there
is
The
krdnd for kurvdna the acts alluded to away the Rdkshasas or other disturbers of
:
the tmand somewhat doubtful Sdyana disconnects them from the preceding, and supplies the name of
3
Divaschid yeshdm
the Rishi of the Sukta, Gaya, as the nominative of bodkati; evamvidham tvdm Gayastmand sicdyam eva bodhayati, Gaya of his own accord, or of himself, as it were, arouses thee, Agni,
so described.
256
RIG-VEDA SANHITA.
their desires.
and be (at
battles.
SuktaXI.
The
deity
is
(XI.)
Agni
the Rishi
;
is
Sutambhara, of the
is
race of
Atri
Vargain.
1.
the metre
Jagati.
The
The
priests
have
first
kindled,
in three places,
priest, (riding)
:
he, the
performer of pious
sat
down on
rite.
the sacred
the)
3.
Thou
art born
up from (the
Sam a -Veda,
agrees with
priests:
stanza,
Yajur-Veda 15. 27: Mahidhara Bharatas by Rilwiks, or he differs slightly in some other respects, rendering the Agni has been engendered by the priests for the preit.
257.
Sdyana
in
interpreting
sent sacrifice
he shines so
brilliatitly, that
Truhadhasthe samidhire, that is, as the three Garhapatya, Aharaniya, and DaJtshwa. 3 The two sticks of attrition.
fires,
the
FOURTH AS11TAKA
FIRST ADHYAYA.
1
r
257
Agni,
is
to
whom
May
Agni, the
:
come
to
our sacriiice
men
cherish
Agni
in every dwelling:
those adoring
sacriiice.
as the
accomplisher of the
5.
To
thee,
(is
ad-
dressed);
may
praise
fill
be gratification
to
thy
heart: pious
hymns
thee,
The Angirasas discovered thee, Agni, hidden in thou art secret, and taking refuge from wood to wood
6.
:
S6ktaXII. (XII.)
The
1.
deity, JRishi,
and metre as
before.
varga iv.
present
acceptable
praise,
like
well-purified butter
(poured) at
2.
fice,
mouth.
Agni, who knowest (the purpose of) the sacriassent to this rite
:
Vdatishtho vicasvatah
is
Yajamdna, from his especially, vi, abiding, vasata, in chamber where the agnihotra, and other rites with fire,
celebrated.
1
the are
Sdma-Veda,
II.
258. Yajur-Veda,
15.
28: Mahidhara
p. 4,
I.
note.
VOL. IH
258
showers of water
l
:
RIG-VEDA SANHITA.
(I
under-
may est
who
of our
adoration
may
seasons, recognise
me
am
the possessor.
Who, Agni, among thy (followers) are the imprisoners of foes? who among them are the protectors
(of men), the
splendid
distributors
of gifts?
who
rita,
When
word
probably,
one of
its
ritus, it is difficult to
water
The
text
is
va dwayena ritam sap a mi arushasya vrishnah: it is, literally, not. I to go by strength, not by the two I swear, the sacrifice of the Sdyana supplies yukta, joined or endowed shining showerer
:
mean
to injure, or injury
it
by the two, he explains satydnritdbhydm, by and untruth, that is, avaidikam krityam na sapdmi, na ritam karorni, I perform not any act not enjoined by the Veda
: :
here he interprets praise, and again attaches to it sapdmi, without the negative, I vow or repeat the praise of Agni.
patim sanituh asya rdyah the verb is underit bhajamdnasya asya mama rdyah stood swdminam tarn agnim aham na jdndmi, I do not know that Agni, the master of the riches of this one, or me, the enjoyer
3
;
:
Na aham
what
it
means
is
FOURTH ASUTAKA
FIRST ADHYXyA.
259
who
are
may
they
me who
upon themselves.
6.
May
who
celebrates
(offered)
to
the resplendent
;
showerer
(of
sucin
benefits), be well
stored
cessor of the
his place.
man who
come
The
1.
the metre
is
Gdyatri
VargaV.
Adoring
thee,
thee
2.
we
the sky.
3.
May
is
the invoker of
offer sacrifice to
may he
sacrifice.
The two
last
verse
may
who
their foes ?
who
truth?
are,
2
calumny? they
II.
755
757.
T 2
260
5.
RIG-VEDA SANIIITA.
do thou bestow
bestow
deity, Rishi,
and metre
as before.
Waken
the
being kindled, he
2.
may
their sacrifices,
3.
race.
Numerous
out
butter
from the
(sacrificial)
Agni, that he
4.
may convey
sun.
5.
sage,
whose
summit
prehend
6.
may
my
invocation.
all,
ANUVAKA
StfKTA
I.
II.
(XV.)
The
Vargavn.
j.
deity
is
Agni
the
;
Rishi
Dharuna,
is
of the family of
Angiras
j
the metre
Trishtubh.
^ev
the gods)
he
who
is
FOURTH ASHTAKA
FIRST ADHYAYA.
261
in the most eminent place of the ceremony, who brings together the leaders (of the rite), the unborn with the born, (or gods and men), as (of offerings)
is
They who
great food
the
(of sacrifice),
unattainable
(by the
may
:
Agni
scatter
assembled (hosts)
as (deer avoid)
let
an angry
When, everywhere predominating, thou cherishest like a mother, and (art implored by all) to behold and to support them and when, being detained,
all
men
(all
beings) in thyself.
food,
Divine
Agni,
may
the (sacrificial)
to
the
vast yielder
(of benefits
1 Ritena ritam dharunam dhdrayantah : they, the Yajamdneu, hold or detain, ritam dhanmam, yajnasya dhdrakaru
is,
the altar.
2
of their
sense
3 is
own
persons, disjoined
by or separated from
sin: the
Vayo vayo jarase yad dadhdnah: the scholiast interprets yadd dhdtyamdno bliavasi tadd mrvam an nam jarayasi, when
thou art being detained, then thou causest
to digest.
all
food to decay,
i.e.
2G2
TUG-VEDA SANHITA.
and do thou,
(he has
considering
like a
stolen),
article
be propitious to Atri.
Sukta
The
the metre
is
II.
is
(XVI.)
Puru,
it is
Panhfi.
vargaix.
1.
Offer
abundant
divine Agni,
whom
by praises as a
2.
friend.
lustre of the
who
cession,
3.
and
Bhaga 3
be
(May we
in
assiduous)
friendship,
the
praise,
(and
cherished)
the
possessor of wealth, on
ruling,
have conferred
vigour.
4.
Now
verily,
heaven
the Rishi
booty of a
2
but the
whole Sukia
obscurely worded.
Sdma-Veda,
88
instead of pramstibhih,
3
1
by
praises.
Bhaga, according to Say ana, here means Sui'ya. The text has only yahvam na, like the great the has mahdntam suryam iva, like the great sun.
;
scholiast
FOURTH ASHTAKA
5.
FIRST ADHYATA.
263
Glorified
by
us,
:
us desirable wealth
we who
we (who
with
oblations
be
thou favourable to us
be (our)
success in battles.
StfKTA III. (XVII.)
The
1
deity, Rishi,
Var sa
solemnized.
2.
who
art de-
Agni, who
is
is
who
who
is
understanding.
He who
is
is
(glorified)
by
praise,
like that
:
of the
lustre,
by
his
By
the worship of
him who
is
is
pleasing of aspect
:
Agni, to
people.
whom
5.
then glorified by
us)
desirable
all
Quickly,
(Agni, give
(wealth),
such as the
(obtain)
:
devout, combining
Vidharman : it applies either to the Rishi or the yajamdna. The text has only asya vdsd u archishd, vd asd being put
vd asau
phrase
;
for
literally,
by the
by the
;
light of
him, that
i9,
becomes radiant
264
IUG-VEDA SANHITl.
prosperity
1
j
come
is
Dwita, of
the race
^
Be
of ATRi.
Agnj
^
to
(willing
immortal
Soma j nice.
may
proceed unimpeded.
Amongst whom the ceremonial of many kinds is observed who perpetuate the sacred hymns by their recital; by them the sacrificial viands are placed upon
;
worshipper) to heaven.
5.
Immortal Agni, bestow upon those opulent men, who, upon (my) praise (of thee), gave to me fifty
Sar/dhi swastaye
first
may
it
here
person,
I ask for, or
may
Sdma-Veda,
i.
85
:
our text
is
visvdni yo
amariyo havyd
is
mariyeshn ranyati
vyam martdsa
3
indkati, in or
upon
all that
which
immortal,
swargam yajamdnam
nayati,
leads the
yajamdna
to heaven.
::
FOURTH ASHTAKA
horses,
FIRST ADHYAYA.
265
and
brilliant,
The
deity as before
the Mishi
is
is
named Vavri
the metre of
and of the
1.
fifth
Virdtrupd.
affect
Unprosperous circumstances
Vavri
may
Vargaxi.
things.
2.
thee in-
cessantly,
Living men,
augment by
May (Agni)
:
relatives,
(heaven
with
filled
wind, and art sporting amidst the ashes (of the forest),
be present with us
Gharmo va
:
is
food like
the ijharmak
besides
it
ordinary sense of
warm,
hot,
and
that
of day, assigned to
Sdyana apparently
identifies
Pra-
rargya, pravargya iva gharmo yathd havyendjyenapayasdsikta, like the Pravargya the gharma, sprinkled with the
oblation butter
the
and milk perhaps we should read pravargye, at Pravargya, for, by a subsequent passage, gharma means a
;
vessel, a pitcher.
266
RTG-VEDA SANHITA.
StJKTA/VI. (XX.)
The
deity as before
stanza
is
Pankti, of the
rest
Anushtubh.
Vargaxn.
1.
That
(sacrificial)
commended by our
1
praises,
do thou convey to
ob-
the gods.
2.
offer
may
3.
We, Prayasvats? have recourse to thee, the invoker (of the gods), the means of strength we glorify
:
thee
4.
first
we may enjoy thy protection; doer of good deeds, may we (be deserving) of wealth through sacrifice, and may we be happy with cattle, happy
that
deity as before
the Rishi is
Sasa
Agni,
upon thee;
the gods
like
Manu, we
kindle
thee: worship
on
Manu.
upon
clarified
When
human
the
feeder
made
thee
Yajur-Veda, 19. 64: instead of vdjasdtama, the printed Yajush reads havyavdhana, conveyer of offerings to the manes. 2 Prayasvantah is, literally, those having food, annavantah.
1
FOURTH ASHTAKA
their messenger
;
FIRST ADHYAYA.
267
who
Man
praises thee,
:
when kindled
deify
is
Viswasaman.
Vargaxiv
Sing,
Viswasaman,
of purifying
sacrifices,
like Atri, (a
dispenser
light:
(to
be praised at
known, the
most suitable
them.
3.
Men have
who
art
we
praise
thee
who
4.
this
Atri exalt
:
by
their praises
hymns.
and metre
as before
the Tfishi
is
1
Dyumna.
overcoming
foes
all
by
his prowess
one
a son,
v arg axv.
men
2.
in battle.
The
it
stands
what
follows.
268
hosts
;
RIG-VEDA SANHITA.
for thou art true
All
men concurring
kind invoker of
infinite
wealth.
4.
May
the (sage) on
:
whom
all
men
rely
possess
foe-subduing strength
habitations that they
may abound
in riches:
shine,
(XXIV.)
The
deity
is
Agni;
each of
whom
1, 2.
1
consists
attributed
the metre
is
Virdj.
us,
first
pada of
the
i,
pada of the second stanza we have both of them twice in the Yajush, 3. 25, 15. 48: Mahidhara' s explanation is much the. same as Sayana's, except in one or two words as varuthyah in the first line of the first stanza Sdyana explains it varaniyah, satnbhajaniyak, that which is to be chosen, to be enjoyed,
second once,
458
the second
to be
worshipped
Mahidhara
interprets
it
favourable or auspi-
Sdyana
to the
putra samuha, an assemblage of sons, or griha, a house; also gives as an alternative, endowed or inclosed with
common
verse,
is
which
Sdyana interprets vydptdnnah, he by whom food Mahidhara explains renowned for wealth.
dispensed,
FOURTH ASHTAKA
FIRST ADHYAYA.
:
269
with us
3, 4.
Understand
all
us,
defend us from
malevolent (people)
most bright
we
The
AtrI,
named Vas^yus
1.
the metre
is
Anushtubh.
for his protection:
Agni
Vargaxvn
may
sires)
may
truth, save us
2.
us.
That Agni
true
whom
the ancients,
whom
Agni
Agni
is
present
amongst mortals
glorify
5.
Agni is the bearer of our oblations Agni with praises. May Agni bestow upon the donor (of the oblaunharmed, conferring honour upon his pro-
Agni
is
their
meant,
it is
said,
re-
270
Vargaxx.
6.
RIG-VEDA SANHITA.
May Agni
:
may
be victorious in
may
unconquered,
7.
That (praise) which best conveys (our veneraaffluent in splendour, grant us, tion is due) to Agni (Agni), great (wealth), for from thee vast riches and
:
Agni
sacrifice
2
This and the preceding verse are directed to be recited at a performed to obtain male offspring, putrakdmeshti.
differs
86.
Yajur-Veda, 26.
first line,
12
Mahidhara
respects
considering the
vrihad arcka vibhdvaso, to be addressed to the Udgdbi, he renders it, sing to Agni, that Vrihad-sdma (a hymn of the SdmaVeda), which is the most effectual means of obtaining our desires
in
and he refers the vocative, Vibhdvaso, to the second line ; which a more important variation occurs : it runs, mahishi
:
the
is
pleonasm,
puranah Mahidhara understands it as denoting a comparison, and explains the passage, as the firstiveti
:
home
to her
husband, pra-
thamaparinitd stH grihdt patim prati udgachchhati, so riches and food proceed to the worshipper, Agni, from thee the
:
is is
an adjective
of not unfrequent
occurence.
3
The Vasuyvs
de-
sire wealth.
FOURTH ASHTAKA
FIRST ADHYiTA.
271
may
over
deity
and
Risk-is as before
the metre
is
Gdyatri.
Divine
purifier,
VargaXix.
Feeder
upon
butter,
bright and
variegated
radiance,
we
We
kindle
is
thee
at
the sacrifice,
wise Agni,
whose food
4.
the oblation,
who
art brilliant
and
vast.
the
oblation)
Come, Agni, with all the gods, to the donor (of we have recourse to thee as their
:
invoker.
5.
To
out the
the
down with
favourest,
Victor over
thousands, thou
when
VargaXX.
Reverence Agni, by
whom
all
that
is,
is
known,
May
by the
day
(to the
gods)
spread the
May
attendants, sit
down upon
this
17. 8.
272
RIG-VEDA SANIJITA.
Indra
is
associated
with
Agni
Tryaruna
the son
of Trivrishna,
Trasadasyu
the son of
l
;
Aswamebha
the Rishi:
2
the son of
Bharata
or
Trishtubh,
of the
r
last
three Anushtubh.
arga xxi.
1.
wise,
Tryaruna
the son of
Trivrishna has become renowned, VaiswAnara, in that he has bestowed upon me a pair of cattle with a
waggon, and with ten thousands of treasure.
2.
who
3.
gives
me hundreds
As Tryaruna,
pleased by
the eulogies of
me
Of these
I.
princes
:
we have
yet
the second,
vol.
p.
20?
in the
is
he
the son of
Tridhanwan, and
the seventh
in
whom,
therefore, he could
not
is
Ne contemporary
Veda or
the
Parana
wrong; the
p.
latter
273
warned ha.
2 For in fact the Rajas are rather the Devatd*, they do not commemorate their own donations it is Atri, or some member
:
of his family,
3
who
speaks.
:
The text has only satdni, the hundreds the scholiast adds suvarndndm of suvarnas: it is not impossible, however, thai pieces of money are intended; for if we may trust Arrian, the Hindus had coined money before A lexander the people of Sambas, Raja of Sindomana, present him with told money,
:
^pr/para avapidfxyaav.
FOURTH ASHTAKA
gifts
FIRST ADHYAYA.
him who
273
upon me),
so does
When Aswamedha
(to
gives to
solicits
of
him
thou,
as a benefactor, saying
and comes
yield
the offering of
me delight, Aswamedha
Aswamedha
the Rishi
is
Viswavara, a lady of
the
is
family of
Atrt
last
Gdyatri.
Varga
xxn.
dawn ViswavarI,
:
Mixed with curds, milk, and parched grain. Havishd gkritdchi is explained hy the scholist puroddsddiconnected with the cakes and other articles of the oblation is remarkable, whether this explanation be
:
admitted or not, as
it
is
described
oblations
besides
Hand
explained therepeller of
VOL.
III.
274
2.
RIG-VEDA SANHITA.
When
he to
whom
ing prosperity:
may
thy riches
ever be excellent:
man and
wife,
and
hostile.
when kindled
and blazing
Agni, who
invoked, worship
Offer worship
and adoration
:
to
sacrifice is
solemnized
2
Sukta XV. (XXIX.) The deity is Indha, but one hemistich may be assigned to Usanas; the JRisJii is Gauriviti, of the race of Sakti the
;
metre
is
Trishtuhh.
Vargaxxm.
sin,
i.
Manu
:
there are
we have no
of Atri.
1
kurushva,
make
sacri-
ficial fire
and the Saharakshas, that intended for the Amraa the worshipper is therefore directed on this occasion to select the
first.
FOURTH ASHTAKA
three
effulgences,
1
FIRST ADHYAYA.
:
275
and they, (the Maruts), uphold three luminaries in heaven the Maruts of pure
energy worship thee, for thou, Indra, art their
telligent Rishi.
2.
in-
When
the
drinking
of
the
he
grasps
sets
the
Am, and
the
abundant waters
3.
free to flow.
of this
my
copiously-effused libation
cattle for the
libation
obtains
it,
offerer,
and Indra,
drinking of
4.
kills
Ahi.
Thereupon he fixed firmly heaven and earth, and, resolutely advancing, filled (Vritra), like a deer,
with terror
:
Danava, endeavouring
affright.
5.
hide,
Then, for
this
exploit,
all
Maghavan,
in succession, the
Soma beverage
whence
thou hast retarded, for the sake of Etas a, the advancing horses of the sun.
Whereupon Maghavan has destroyed with his thunderbolt at once his (SambarA's) ninety and nine 3 cities: the Maruts glorifying Indra in a common
6.
1 The sun, the wind, and fire the same are probably intended by the similar phrase preceding tryaryamd-trini aryamdni:
v a rga xxiv.
ddttah puravachanah.
u 2
276
To
aid (the
undertaking
of) his
friend,
*
Agni,
three
hundred
offered
8.
buffaloes
and Indra,
for the
destruction of
by Manu.
thou hadst eaten the flesh of the three
buffaloes,
When
hundred
slain
art
Maghavan
full of
Am,
then
all
summoned Indra,
to the battle.
food, as if he
9.
destroying his
foes,
you went
with Kutsa and the gods, and verily thou hast slain
Sushna.
10.
(of the
Kutsa
wherewith
wealth
hast confounded the voiceless Dasyits* thou hast destroyed in battle the speech-bereft (foes).
1
we have here a
sort of
hecatomb.
2
Or
perhaps
kill
should
3
Aid.
avdsa,
Say ana
says,
means dsya-
being put by
the
metonymy
mouth,
which
is
derived from
FOURTH ASHTAKA
11.
FIRST ADHYAYA.
:
277
Yargaxxv.
May
Ruisthy
has,
through
and thou
celebration,
those of the ten months, pouring out libations, worship INDRA with
hymns
13. Although,
acts which,
I
Mag-
adequately
we ever
these
many
wielderof
thy prowess.
15.
to accept the
prayers which
praises
we are about to offer, and the present which we repeat firm, doing pious acts, and
:
and
History of
rate
Man,
i.
text,
proposes to sepa-
andsa
into a, non,
nam,
more prominent
it
is
seems
pre-
more
likely that
Say ana
is
right, as
we have
Dasyus
to
garments, as being
to
27b
RIG-VEDA SANHITA.
The
is
deity as before, or
occasionally
Sukta XVJ. (XXX.) it may be the JRcijd Rinanchaya, who praised; the Rishi is Babhru; the metre
T-rishtubh.
Vargaxxvi.
i.
Where
easy
is
that hero?
seated
in his
chariot,
the
have inquired
(of
recourse to Indra.
3.
When
the libation
is
offered,
Indra, we cele-
him who is him who is acquainted (with them) make them known: this
achieve)
for
us: let
;
let
hast
made
When
supreme, bearing a
the
gods have been in dread of Indra, and he has subsanhdravadgrahydni: if correct, this shews the custom of presenting honorary dresses to be of Indian origin and conthe same are compared to a chariot, as the siderable antiquity conveying Indra and the gods to sacrifices. means of
:
FOURTH ASHTAKA
FIRST ADHYAYA.
(
.
:
279
Vkitra).
.
Varga
XXVII
praise,
Indra
Am,
us,
harassing
Maghavan, who
art glorified
by
assailing
with the thunderbolt the antagonist (of the gods), thou hast slain those who were ever hostile (to thee)
desiring to do good to
when grinding
sounding
made me, Indra, thy associate head of the slave Namuchi like a
cloud:
3
and
rolling
Maruts
(to revolve
The
slave
his
weapons
what
best
me?
beloved, (Indra)
confined
Dasyn?
1
Or Maruts may here signify praisers, worshippers, stotdrah. Manave gdtum ichchhan gdtum is explained suhham, but
:
Manu
Sukta,
namuchind apahritagodhandya mahyam, to me whose wealth of cattle has been carried oft' by Namuchi, an Asura who has been before named. 3 Asmdnam chit suaryam vartlamdnam r Sdyana renders the two first megham ioa, like a cloud. 4 India is supposed to say this.
5
tion of
of the Salya
that
Namuchi by Indra, which is related in the Gadd Parva of the Mahdbhdraia, where it is
section related
Namuchi, through fear of India, took refuge in the solar rays Indra promised that he would not harm him if he came
:
280
10.
RIG-VEDA SANKITA.
When
the
calves, they
when
then
them (with
xxvffi
11,
When
Babhru had
ex-
hilarated him,
the
showerer
:
(of
benefits)
shouted
cities,
him
his milk-yielding
The Rusamas giving me four thousand cows, Agni, have done well: we have accepted the wealth,
12.
1
1
to
me
the sharp
Hbations have exhilarated Indra upon the breaking up of the (gloom-) investing night.
The (gloom-)investing night has dispersed with the dawn (upon the appearance of) Rinanchaya, the Raja of the Rusamas Babhru being summoned,
14.
:
going like a
fleet courser,
sand
(cattle).
15.
cattle
We
forth, but
by this he incurred the guilt of Brahmanicide, for Namuchi, it is said, was a Brahman, hut Indra was taught expiation of his sin by Brahma. 1 The Musamas, according to Sdyana, are the people of a country of the same name, the principality of Rinanchaya. 2 In this, the next, and the last stanza, Agni appears as the
cut off his head
FOURTH ASHTAKA
FIRST ADHYAYA.
281
Indra;
the Rishi
the metre
is
is
Trishtubh.
1.
the
as a
first
2.
be not indifferent
;
to us
for
there
is
better, Indra,
than thon
to
those
women. 2
3.
When
the light
(of the
wealth
worshipper)
he
accord-
here,
made
gharmas-
he explains mahdvira iva, that is, like the ewer, or vessel so termed, containing a mixture of Soma, melted butter and milk, perhaps put upon the fire, as by a text cited in the note of
chit
Sdyana on v. 7. of Sukta xliii. yad ghra ityatapat tad gharmaxya gharmatwam iti sruti see also Sukta xix. 1 pravrije
; ;
for the
2
pravargya ceremony.
Amendn-schij-janivatas-chahartha:
mend
is
here used in
woman
in general,
and jani,
as usual, in that
of wife: the commentator explains it apagatastrihdnschh jdydvata haroshi, thou makest sundry persons, from whom women
are separated, possessed of wives.
282
3.
RIG-VEDA SANHITA.
fabricated
its
horses
Twashtri
him vigour
5.
Am.
When
glorify thee,
praises,
celebrate,
Maghavan,
wielder of
man.
7.
Handsome and
sagacious Indra,
this
is
thy
3
Am,
:
hast
waters
agreeable
to
The
which the
is
scholiast explains
manu-
shydh, and
2
applies to Ribhavah.
:
Brahmdnah
Brahmans
i.
439, 440.
:
Sushnasya
chit
pari
mdydh
afjribhndh
Sdyana
explains
mdydh by
: :
FOURTH ASHTAKA
BlRST ADHYAYA.
therefore honoured
283
you
May
you
have expelled him (Sushna) from the waters, from his proper abode: you have driven the glooms (of
ignorance) from the heart of the affluent (adorer).
10. The sage Avasyu has obtained docile horses, endowed (with the speed) of the wind: all thine adorers, Indra, in this world, thy friends, augment
xxxi.
and (with
it
may
rite.
propitiated by our
12.
of the libation
let
the
Immortal
(Indra),
let
mortals
fall
who
into sin
sacrificers,
and grant
(espe-
The
deity
is
the
same
the Rishi
is
Gatu
1.
a
r
I.
is
karoti, or
2
yajamdna, the institutor or maker of the rite. Bharachchahram Etasah : according to the comment,
is
Etasah Etasa
:
put for Etasaya, he, India, has taken the wheel for
i.
see vol.
p.
329.
284
rtlG-VEDA SANHITA.
hast set open the flood-gates, 1 thou hast liberated the obstructed streams, thou hast opened the vast cloud,
to the showers,
haviug
slain
the
Ddnava?
2.
clouds in
mighty
Am
when slumbering
by
his
(in
Indra,
prowess,
has
annihilated
the
weapon of that mighty beast, from whom another more powerful, conceiving himself one and unmatched, was generated. 3
4.
The wi elder
mighty
(living creatures).
5.
Thou hast
acts,
the
invul-
Soma, thou hast detected him preparing combat in his dark abode.
the
1
for
2
3
Sdma-Veda,
i.
315.
it is
From
the
body of Vritra,
is,
said,
ful asura,
Sushna, that
clouds was followed by a drought, which Indra, or the atmosphere, had then to remedy.
4
Brdhmana cited by
:
vital air
FOURTH ASHTAKA
6.
FIRST ADHYAYA.
285
the effused
slain
uplifting
(his
thunderbolt),
has
him enjoying
When Indra
raised
his
powerful
irresisitble
xYxni.
creatures.
The fierce Indra seized upon him, that vast moving (Vritra), when slumbering, (after) having drunk the Soma, subduing (his foes), and enveloping (the world), and then slew him with his great weapon
in battle, footless, measureless, speechless.
9.
1
Who may
:
resist
Indra
(of the
he, single
and
enemy)
and
The
comes to
(wife), rehis vigour
a loving
shares
all
Indra
when he
men
amongst men,
may my
(pro-
glorified
Indra.
12.
to signify
bulk.
286
to
RIG-VEDA SANHITA.
who have
en-
SECOND ADHYAYA.
MANDALA
V. (continued).
AN U VARA
StfKTA
I.
III.
(XXXIII.)
is
The
Vargai.
deity
is
Indra
I
the Bishi
Samvaraxa,
is
the son of
Pra-
Trishtubh.
Feeble as
am,
offer praise to
may
grant)
to this person
when
praised for
by those praises in which thou takest suitable delight, and do thou therefore overcome (for us) hostile men. 3. Since, mighty Indra, those who, differing from
us,
the thunderbolt,
who
1 Samarya, as an epithet of Indra, is of somewhat doubtful meaning: Sdyana gives three explanations, martyaih, stotri-
is,
with worshippers,
other
yuddhamdnair-marudddibhih, with the Maruts and combatants, or samara-arhah, fit for or suited to war.
FOURTH ASHTAKA
SECOND ADHYAYA.
many
287
our
sacrifice).
4.
Inasmuch, Indra, as
therefore,
on
of
fertile (lands),
its
obstructors)
thou,
who
benefits), hast,
own dwelling
battle.
5.
name
thine,
(to thee)
may
come
6.
Bhaga,
in battles.
Glorious, Indra,
is
vargaii.
do thou
This verse occurs in the Yajush 10. 22, with some variety
first
hemistich, as
ma
ta
Indra
te
vayam Turashad ayvktdso abrahmatd vidasdma, which Mahidhara interprets, Indra Tardshdt, may we who are thine, may
we, unattached (to thy car), never perish, like that which
of the nature of spiritual existence
:
is
not
in the
second
line
we have
of rasmi/i
reins with
good
horses,
instead
Indra
the scholiast
sarvato vydptabala, of
pervading strength.
ex-
Satird
may
a faithful follower orally, satv:d-bhrUyddih, come, like Bhaga, as an associate, char a sang ant a, to be commended, havya, in
sacrifices, or defied,
divine
Bhaga comes
come.
4
Nritamdna
is, literally
288
RIG-VEDA SANHITA.
1
and
I will
greatly
with thy protection defend us, worshipping (thee), and be propitiated praising and
7.
Hero,
Indra,
(by drinking) of the well-effused and agreeable Somajuice that yields (a defensive) covering in combat.
8.
May
to
me
of
the pious gold-possessing Trasadasyu, the son of Purukutsa, of the race of Girikshita, convey me (to the
sacrifice),
9.
and may
rites.
Or may
;
those
horses,
the
Marutaswa, 2 (convey
3
me)
was bestowing upon and giving to me, entitled to respect, and the ornaments which ho presented (to
decorate) the person, (contribute to the ceremony).
Or may the bright and active steeds bestowed 4 upon me by Dhwanya, the son of Lakshmana (bear
10.
me)
cows
II.
;
to their stalls.
Stjkta
(XXXIV.)
the metre
it is
The
deity
and
Rishi as before
is
Jagati, except in
which
Trishtnbh.
Varga
III.
i
Enim rayim
literally,
white riches
quere, if silver
monev
2
be intended.
We
ther of Rijiswan
have had Vidathin before, Siikfa xxix. verse 11, the fathese names are not found in the principal
:
Parana*.
3
to alight
in
upon, giving.
an unusual name
shmana must be a
different person
Rama.
FOURTH ASHTAKA
(sacrificial) food,
SECOND ADHYA.YA.
and
289
him who
the accepter of
who is glorified by many. Maghavan, who fills his belly with the Soma,
thousand-edged
MltlGA.
3.
weapon, desiring
to slay (the
Asura)
He who
Sakra disregards the man who is proud of his descendants and vain of his person, 2 and who, though
wealthy,
4.
is
father,
has
slain,
but
interprets
aparimita
tejas,
of unbounded
2
who
desires,
and he whose person (tanu) is decorated (subhra) with ornaments, and in both implying swaposhakam ayajvdnani, a 6elf-cherisher not offering
sacriBce.
3
Na
:
hence
4
na bibketi na gachckhati vd
is
scholiast.
Avadhit has no other nominative than Sakra, but in the we have na kilvishdd ishate, he, Indra, does not go from sin, sin being put for sinner, that is, from one who is a
second line
parricide or the like, pitrddi
badha yuktdt,
that
is,
he does not
:
turn
also
these crimes
the reason
ings,
VOL.
III.
290
is
RIG-VEDA SANIIITA\
:
acts), the bes tower of riches, does not turn away from
iniquity.
5.
He
five or
with ten ; he associates not with the man who does not present libations and cherishes not (his de;
:
pendants)
slays him,
him
or
man
in a pasturage
in battle,
and
accelera-
who
ble, 7.
offers
Ddsa
at his pleasure.
He
ricious),
man upon
every
man
is
who provokes
the might of
Indra to wrath.
8.
When
clouds),
and the agitator (of the together with the Maruts, bestows upon him
herds of cattle.
9.
I,
by the passage quoted by Sdyana from the Vedas, that sanctity does not compensate for want of Indra being represented as saying, I gave to the devotion
the converse
also implied
;
in
because,
Sdyana
Indra
is
FOURTH ASHTAKA
SECOND ADHYAYA.
291
may
may
StiKTA III.
(XXXV.)
Prabhuvasu, of the
race of
in the last verse,
The
in
is
Anqiras
which
the metre
is
Anushtubh, except
it is
Panhti.
VargaV.
1.
which
holy,
2.
most
effective;
which
is
and
difficult to
be encountered in battles.
Whatever
protections,
Indra,
may
be thine,
whether four,
accorded to the
us.
five (classes) of
We
invoke
protection
;
of thee,
(protec-
tjiat
rain, the
quick
destroyer (of foes), gran test, (associated) with the present (Maruts).
4.
Thou
art the
thou art
mind
is
saries);
thy manhood,
Indra,
the
destroyer
of
multitudes.
5.
many
rites,
and lord of
with Agni
Purdnas
1
as a Rishi, a son of
must be a Raja. Whatever favours may be granted to the four castes, the three lokas, or the five orders of men, pancha kshitindm.
x2
292
RIG-VEDA SANHITA.
who
entertains
Vargavi.
(j
Slayer
of Vritra,
men with
clipped
sacred
who
art fierce
many,
7.
Defend,
Indra,
our chariot, 1
(to be
Come, Indra,
:
our car
we contemplate
offer praise.
most mighty
(to thee),
who
art
divine,
we
deity
and Rishi
as before
the metre
is
Trishtubh.
May
that Indra
who
is
to distribute
marching boldly
like a
warrior; and
may
may
the
Soma ascend
to
may we
all,
the
to
Ava ratham
the latter
may
gests, a son,
he whose nature
it is
ranhanastvabhdvam, putram.
2
Hand
sipre druhat
as the
same
sense, as
Sdyana
means
FOURTH ASHTAKA
SECOND ADHYAYA.
ever
prosperous,
praise thee promptly
293
my mind
whirling
wheel: Maghavan,
may
and
the
great
thou bestowest,
Maghavan,
5.
be not reluctant.
thee,
May
the
effective
:
eulogium melt
the
by vigorous steeds
sender of rain,
thou of the handsome chin, wielder of the thunderbolt, showerer, whose car showers down (blessings), do thou
2 defend us in battle.
Maruts, may all men bow in obedience to that youthful Srutaratha, the possessor of abundance, who has bestowed (upon us) two bay steeds accom6.
S6kta V. (XXXVII.)
The
1.
deity
is
Atri.
VargaVin.
of the sun
may
him who
is
Indra.
2.
He
whose
fire is
uplifted,
whose Soma-}u\ce
1
is
the priest,
Amater-id
amati
is
or astotri, one
2
who
to rain or shower.
294
of
RIG-VEDA SANH1TA.
the stones utter the sounds of bruising, de-
whom
The bride (of Indra), devoted to her lord, attends him (to the rite), who thus brings (with him) his accompanying queen may his car convey to us ample
3.
:
food;
may
it
sound loudly;
may
it
scatter
around
many
4.
That prince
suffers
no
evil in
at-
all direc-
name
of (Indra).
He
cherishes
;
(his
is
kin)
he (reigns) in welfare
con-
and prosperity
tinuous (time)
he
dear
Indra.
is
Anushtubh.
Indra of many
therefore, all-beholder,
upon us opulence. 1
yet golden-hued
difficult (to
be procured).
3.
renowned: both
(Maruts), who are adorable, and whose exploits are divinities, (thou and they), rule at
Sdma-Veda,
I.
366.
FOURTH ASHTAKA
4.
SECOND ADHYAYA.
(man) whatsoever,
of)
us.
295
thy
felicity
may we
be well
may we
be carefully pro-
by
thee.
StfKTA VII.
(XXXIX.)
is
which
it is
Pankti.
VargaX.
Wonderful Indra, wielder of the thunderbolt, 1 since precious treasure is to be distributed by thee, bestow it, possessor of riches, with both hands, upon us.
1.
2.
desirable, Indra,
bestow
let
and praiseworthy
will is
therefore,
a distant or great opposite boundary, whence it is also an appelit also means a tortoise, one lative of the sun and of the ocean
:
who
Sdma-
Veda,
523.
desiderative of da, desiring to give, an epithet of
will
:
3 Ditsiiy
manas, mind or
ii.
Sdma
reads dihshu,
524.
296
4.
RIG-VEDA SANHITA.
With ancient (hymns) the pious approach Indra, to laud him who is most worthy of the beverage (the offering) of you who are opulent; (him) who is the
king of men.
5.
To
that Indra
:
is
prayer to be recited
praise, the sons
of pious
:
the sons
of
Atri illume
their
hymns.
first
four verses,
is
SuRYA of
the
Atri of the
last four,
but he
first
stanzas
Ushnih, of the
rest
Trishtubh.
VargaXi.
Come, Indra,
(to
the
showerer
destroyer of Vritra,
The
stone
is
is
the
showerer,
this
Soma
is
the
showerer;
of
showerer
(of benefits),
Indra,
utter
destroyer
showerer
May
the
offering
but here
:
is
2 Itijishin
here explained gatasara somarasa ,or that which has been offered
at the
resi-
due
is
now
::
297
of*
the
his horses,
come down
(to us)
may Indra
5.
sacrifice.
When, Surya,
theAsura SwarbhXnu, 1
sions
knowing not his place. When, Indka, thou wast dissipating those of SwarbhXnu which were spread below the
illu-
VargaXH.
sun,
Surya speaks]
me
who am thine
8.
is
truth
Varuna both
protect me.
the stones
and ador-
The
whom
the Asura,
Swarbhanu
is
name of Rahu,
:
by Danu, the mother of the Ddnavas, or Asuras Vishnu Pur. another genealogy makes him the son of Viprachitti, p. 147 by Sinhikd, the sister of Hiranyahasipu, ibid. p. 148. 2 That is, by the four stanzas of this hymn, from the fifth to
:
the eighth.
298
RIG-VEDA SANHITi..
The
the
metre
verses, in
it is
which
vargaxm.
1.
desiring to sacrifice
the firmament, protect us, and give to the donor (of the oblation), and to the sacrificer, cattle and food.
2.
May
those divinities,
man, Ayu, Indra, Ribhukshin, the Maruts who accept pious praise,
*
life,
to the accomplisher of
the
sacrifice.
4.
the
May the divine accepter of sacrifice, of whom Kanwas are the priests, Trita VXyu, and Agni,
4
,
According
to the
commentator,
the
divinities are
those
who
oblations, kavirbhdjah
2
first is
here alluded
This
last clause
may
to
Maruts as the sons of Rudra. 3 Divo asurdya is explained dyotamdndya prdndpahartre, that is, to Rudra: and yajyave, ydga sddhakdya: or Asura may be rendered prdnaddtri, the giver of life, when it will imply Surya or Vdyu. 4 Or Trita may be an epithet of Vdyu, the threefold, perthe
FOURTH ASHTAKA
SECOND ADHYAYA.
299
and Bhaga, and they who are the protectors of the universe, (come quickly) to the
sacrifice, as the fleetest coursers
rush to battle.
5.
to acquire
Maruts, do you bring wealth comprising horses and preserve riches the wise man offers you
praise:
may
going
(horses)
Varga xiv.
may
the lovely and excellent wives (of the gods), come hither to our rite. 7. Mighty Day and Night to you, along with the
two
is
required), do
you bring
(it) to
oblations,
you) Twashtri
may
1
obtain riches.
May
the Parvatas
be (bountiful) to us in liberal
donations; 2
may
who
are
The
comment.
son,
Tuje nas-tane
tane
is
tuje
by dane,
gift,
or tvje
may mean
; :
300
RIG-VEDA SANH1TA.
may
the
2
is
who
is
embryo of
not,
Agni, who
is
threefold,
who
rages (upon
rays,
me)
5
when
travelling, with
(his)
withering
but,
bright-
Vargaxv.
11.
How
can we
the mighty
posterity of
Budra, or
to the all-knowing
:
Bhaga,
for
may
the waters,
may
the plants, protect us, and the heaven, the woods, and the mountains, whose tresses are trees.
1 2.
our prayers
may
Ye
is
the ex-
Aptyo yajatah
first
means dpta-
vyahsarvaih, to be obtainedby
worshipped, that
3
is,
second, yajaniya, to be
Aditya.
sansam abhishtau, our praise in seeking or approaching; the want of a verb renders this somewhat doubtful.
4
Nah
sham:
5
mean Agni
me when
going
Puro na
cities.
301
Mighty Maruts, of goodly aspect, quickly hear (the praises) that we who repair to you repeat, offering acceptable (oblations): (the Maruts) coming hither, well disposed, come down to us, (destroying)
with their weapons
the mortals
opposed to them,
(overcome) by agitation.
14. I
offer
adoration
to
the
company
of
the
Maruts
praises
deserving of sacred
sacrifice, to
obtain the
:
may my
heavens
prosper:
:
may
the
joy-bestowing
(flourish)
may
be
filled
1 5.
with water.
praise has been continually proffered
1
My
may
as a
protectress,
of) preserva-
tion
our (praises), and, (pleased) with her pious (worshippers) be (to us) straight-handed, and the giver
of good.
16.
How may we
praise,
(duly)
worship
the
liberal
Vargaxvi.
(Maruts) with
present
praise
how
adore the
Maruts with
the
glorious
in
fitting
manner,
Maruts with present praise? may Ahirbudhnya contrive not for our harm may he be the destroyer (of our
;
enemies).
17.
all
The mortal
may
Nirriti,
on this occa-
my
food,
and keep
off
decay.
Varutr't,
off oppression
2
302
18.
RIG-VEDA SANHITA.
Divine Vasus,
may we
able
come
19.
May
and Urvasi,
with the
shining
rivers,
be favourable to us:
may
the bright-
Urvasi (come), commending our devotion, and investing the worshipper with light. 2
20.
May
she cherish us
(as
patron Urjavya. 3
Su'kta X. (XLII.)
The
Varga xvii.
i
.
deities
and Mishi
as before
the metre
is
Trishtubh.
May
our offerings,
attain
Varuna,
Mitra,
may
1 lid may here be the earth, or the daughter of Manu, in the form of a cow, the mother of the herd, yuthasya mdtd', or the
latter
may
who measures
or yutha
may
said,
be applied to the
company of the Maruts, when lid, it is may be mddhyamihd vdch, middle, articulate or human
;
speech
2
may
be applied to Urvasi.
:
man, or the Yajamdna : prabhrita, upon the authority of Ydska, Nirukta, 11. 49, may mean either light, tejas, or water, udakam, and, being in the genitive, requires some such term as ddnena, by the gift of, to be sup plied or the ellipse may be filled up by yajnam, when the sentence will be, covering or protecting the sacrifice of the man making the offering. 3 Sishaktu na nrjavyasya pushteh : urjavya is the name of a Rdjd; pushteh is for poshakarya, one who cherishes or paaccusative,
;
commen-
tronises
may
be either Urvasi or
lid, or the
Marudganah,
the
FOURTH ASHTAKA
ment), he whose path
of
life,
SECOND ADHyAyA.
unimpeded, who
is
303
the giver
is
2.
May
Aditi accept
my
affectionate
and devoted
:
praise, as a
of) a son
the
approved of by the
gods I address to
3.
may
4.
ficial,
and delightful
riches.
With a
the
2
gods,
deities.
5.
May
the
conquerors of riches,
We
Marutwat,
:
the un-
Varga
xvm.
undecaying
successors,
neither the
ancients,
have attained
it.
Kavitaman kavindm
is
usually
may
"
2
doth
attain,
To something
Yajur-Veda,
Ribhukshin
it
of prophetic strain."
2.
15
two
varieties
of read-
any importance.
be a
usually considered to
name of Indra,
is
but here
Purandhi
equivalent to
Vibhu, making, w
Vdja, the
triad.
304
7.
RIG-VEDA SANHITA.
Glorify
the
first
Brihaspati, the distributer of riches, the bes tower of great happiness upon him who recites or chants (his
praise),
to
his
invoker.
8.
Associated,
foes),
:
wealth devolve on and blessed with descendants those who are generous, and givers of horses, of cows,
of clothes.
9.
may
take
those
who
from the sun who, though prospering in their posterity, are the
adversaries of prayer.
10.
2
hymns: put apart those who perform not sacred rites, and
man who
:
invites
the Rdkshasas
who
reviles
me
toils
when
Vargaxix.
offering praise to
11. Praise
Rudra
12.
tisans
for a
May
(of the
may
the wives of
may
separate,
condemn them
haters of
to darkness.
2
may mean
Brah-
Vedas.
FOURTH ASHTAKA
;
SECOND ADHYATA.
(Indra),
I
305
Vibhu may Saraswati and the brilliant R ak A, the illustrious granters of desires, be willing to grant us riches:
13.
To
offer
de-
new and
our (use).
14.
May
reach the thundering, roaring lord of Ila, who, impelling the clouds
rain, proceeds,
May
this
hymn
might of the
those
16.
me
to
holiness: glorify
who go
to sacrifice
this
on spotted steeds.
attain
(the
divinities)
May
hymn
of
earth and heaven, the trees, the herbs, for (the sake of)
wealth:
may each
let
invoked by me:
unfavourable thought.
17.
May we
felicity.
rupted
18.
May we
ever be participant
of the
riches,
Aswins: bring
to
us,
immortal
(Aswins),
all
good things.
The Rishi
Trishtubh.
1
is
Atri
the metre
is
1.
May
quick-moving, doing no
rivers,
Vargaxx.
Dhenavah, according
and
VOL.
III.
306
harm, come to
RIG-VEDA SANHITA.
us, (laden)
wise worshipper invokes the seven vast and joy -diffusing (rivers) for the sake of ample riches.
2. (I
uninjured heaven
and earth: may the paternal (heaven), and the sweetspoken, free-handed, maternal (earth), both enjoying
who
offer to
Vayu
and
1
drink of
we
The ten expressers of the juice, (the fingers), and the two arms of the priest, which are the dextrous
immolators of the Soma, take hold of the stone
:
the
Soma
(yields
pure juice.
effused,
and
therefore,
Indra, when
invoked by
bring to us, by
Gna,
1
whom
oblations are
The
The
Vayis
drinking
first
of the
Soma
is
suhram
a?isuh,
which
is
thus explained,
Soma
Adh-
or Ansu
priest,
may
Gnd
is
a synonyme of
stri,
woman, a
it
commonly
FOURTH ASHTAKA
offered with reverence,
rites,
SECOND ADHYAYA.
is
307
who
to
partake
1
of the
exhilaration
Soma.
7.
The
vessel
which the
if
priests, celebrating
(it),
roasting a marrow-yielding
desirous of the
his
animal with
sacrifice,
fire,
upon the
like a son
father.
8.
May
go like a messenger
summon
Aswins hither
come down
I
offer
to the
(is essential) to
9.
adoration
the powerful
and rapid
and of
Pushan, and
are both
food,
to (the powerful
who
all
art invoked
by
us
all,
:
forms
come,
all
ye Maruts, with
your protecting
of the worshipper.
11.
fice
May
may
and
it
a proper
verse 15.
if
is
is
not
Soma
-with-
Y2
308
12.
(Priests)
RIG-VEDA SANHITA.
place
is
the mighty
Brihaspati, the
creator,
whose back
dark blue,
in the
chamber
(of
him who
is seated in the
hued, resplendent.
13.
May
the sustainer of
all,
come, with
his protecting,
(faculties), when invoked; he who is clothed with flames and with plants who is irresistible who has
; ;
The holders
man (who
3
have repaired
to the bright
the tender
infant,
worn by devout
rites, jointly
abundant
:
sacrificial food,
5 Agni, to thee
who art
mighty
That
may
is,
who
is
enveloped
in
smoke
from
this
and other
chamber,
attributes specified,
and
Agni, ityddi
lingair-apy-agnir-eva JBrihaspatik.
2 Tridhdtu sringah, his flames of ihree colours, red, white, and black (or smoke). 3 That is, to the fire altar. 4 Sisum mrijanti ayavo na rase, yathd manwhyd siswm
vdsdya mrijanti: they rub the infant has double application, to the first kindling of Agni by attrition, and to the new-born babe. 5 Conformably to the text, Jdydpaii agnim ddadhiydtdm,
let
laid
down
in the sixth
chap-
of the
Mimansa.
FOURTH ASHTAKA
invoked by ine
thought.
16.
1 :
SECOND ADHYAYA.
309
let
into unfavourable
May we
felicity.
2
ever, gods,
rupted
17.
May we
the
Aswins: bring
to us,
all
good things.
same
the Rishi
is
AvatsXra
of the race of
Kj\syapa; the metre of the fourteenth and Trhhtubh, of the rest Jagati.
1.
fifteenth verses is
Vargaxxm.
our predecessors, as
desires)
who
seated on
who
is
Do
thou, (Indka),
who
name
3.
He, (Agni),
is
associated
See verse 16 of the preceding Svkta. See verse 17 of the preceding Svkta.
2
3
Or anu ydsu
which
varddha.se
may
prosperest,
this
is
planation,
in
some other
respects
7. 12.
310
oblation that
tainer of
all,
RIG-VEDA SANHITA.
is
the sus-
he
an
infant, a youth,
whose place
4.
is
among
plants.
amplifiers
of the
ceremony
for this
(its
all-
institutor):
amongst the
received at
when
the
Soma
is
effusion
by the wooden
giver of
life,
(cups),
and
by the
increase in the
Vargaxxiv.
6.
Such
:
he said
(to
be)
the waters
ample
The
may
he on
whom
riches
are
verse
is
singularly obscure
it is
literally
seizing with
mind well-moving,
life
(or)
among
the
shinest;
augment
little
exhibits no
to
any thing
like intelligibility.
FOURTH ASHTAKA
SECOND ADHYAYA.
felicity,
311
(and grant) a
The (pious man) proceeds to thee, most excellent who art indicated) by the sign of this moving (revolution); who art hymned by the Rishis in whose praises thy name (is glorified) he obtains
(of the gods,
1
:
also,
who of
his
own
accord
9.
offers
The
chiefest of these
:
which
prolonged
where the
with the
mind
10.
is
known
to be attached to the
pure (sun).
He
Avada, Ya-
up the invigorating
wise.
by the
11. Swift
ebriation
4
is
Vargaxxv.
Matin: (by
is
the text
the explanation
is liar-
manodayddilakshanena, characterized
rising and. the
2
by fund ions
such
as
Ya u sivayam vahate
so aram karat, he who, not urged by own mind the hope of reward, he does
is,
much, or enough: atyariham karoti is one explanation; another atynrtham hirydt, let him do much, or enough neither is
:
very explicit.
3
Rishis.
sigkra, quick,
Syena dsdm aditih kakskyo madah: syena is interpreted and aditt, ntisamriddhah dsdm, of these, implies the Soma-yauees mada, intoxication, is the devatd of be verse.
4
:
312
drink
:
of intoxication.
12.
May
tavit, Tarya,
(of heaven).
14.
Sutambhara
all
the
2
upward
this in
ascent of
(milk)
order,
repose.
the milk
distributed
announcing
14.
to
Him who
is is
is
him who
him who
Soma
thus addresses,
am
always abiding
thy fellowship.
Agni is ever vigilant, and him holy verses desire: Agni is ever vigilant, and to him sacred songs proceed: Agni is ever vigilant, and him the Soma
15.
thus addresses,
am
Names
,
of Mishis again.
:
Sutambharo yajam&nasya satpatih the last, according Say ana is put for hotri ; the first is the name of a Riskii
2
to
its
etymological purport, the bearer or offerer of the libation, is possibly only a metaphorical personation, and, with the context,
Soma.
FOURTH ASHTAKA
SECOND
IV.
ADHYAYA.
313
ANUVAKA
S6kta
The
deities are the
I.
(XLV.)
;
Viswadevas
the metre
is
the
llishi
is
Sadaprina;
Trishtubh.
cattle),
1.
hurling
varga
xxvi
his thunderbolt
gloom, has risen and set open the doors of (the habitations of) men.
2.
The sun
:
it
was a
substance
knowing
his
:
(fir-
their banks
the heaven
constructed pillar.
To me, when
offering
1
praise, as
to an
ancient
the
burthen
its
of the cloud
burthen); the
sky performs
(its office)
Angirasas are exhausted by much (adoration). 4. Indra and Agni, I invoke you for my salvation
with well-uttered words, agreeable to the gods; for
verily,
sages
excelling
in
sacrifice,
and
diligently
prompt
as
the
5.
let
us be engaged in pious
the hostile
:
acts: let
us entirely
annihilate
let
us
januske purvydye, stutinam utpddayitre pratan ancient begetter or producer of praises. ndya, to
1
Mahinam
314
keep
off all secret
RIG-VEDA SANHITA\
enemies
:
let
Come,
solemn
rite
which was
of the
effectual in setting
stalls
(stolen)
1
cattle;
by
2
which
Manu
overcame
Visisipra;
to the
wood
At
by the
whereby the
ten-months
the
covered the
effective.
the rites
8.
When
all
May Surya,
as a
moving
amidst rays of
1
Manur-vuhipram jigaya
:
Manu
Sayana
also says
intended.
2
p.
priests of
offered worship
4
see vol.
i.
167, note.
either
Saramd, according
to
of Indra.
FOURTH ASHTAKA
10.
SECOND ADHYXYA.
above
the
315
glistening
water,
as soon
as he has
steeds: sage
(worshippers) have
:
the waters,
rite:
may
may
sin.
StfKTA
II.
(XLVI.)
Viswadevas, of
is is
The
the
;
last
the Rvihi
Pratikshatra
Trishtubh, of
The
sage,
xxvTn.
I
:
from
going
2.
it,
nor yet
its
first,
Varuna, Mitra, gods, confer (upon us) strength or, company of the Maruts, or Vishnu, (bestow it) and may both the Nasatyas, Rudra, the wives of the gods, Pusiian, Bhaga, SarasAgni,
Indra,
:
:
Mitra
Suryo druhat sukram arnas Surya has mounted the is, the commentator says, he has become everywhere visible but it looks very like an allusion to the sun's
1
:
316
and Varuna,
RIG-VEDA SANHITA.
Aditi,
Swar,
Earth,
Heaven,
the
Or may Vishnu grant us felicity, or the innoxious wind, or Soma the bestower of riches or may the Eibhus, the, Aswins, Twashtri, or Vibhwan be
4.
;
Or may
company
on the
of the
Maruts, come
sacred grass; or
may
Or may
the glorious
rivers,
may Bhaga,
Aditi hear
the
apportioner of wealth,
tection
:
may
this
wide-pervading
my
invocation.
7.
May the
defend us:
may
may
:
ob-
whether
firmament),
do
you,
goddesses,
invoked,
bestow upon us
8.
felicity.
Or may
Aswini, Eodasi,
prayer)
:
may
3
:
Swar
this
is a name of Adity a according to both commentators, and the preceding stanza occurring also in the Yajusk, 33,
"
48, 49.
According' to Ydska, she is the wife of Rudra: we have had her before as the bride of the Maruts, vol. u. p. 135, v. 5. 3 Vyanlu devih, may the goddesses eat, Nirukta, xii. 46.
2
FOURTH ASHTAKA
THIRD ADHYAYA.
317
1
may
accept
THIRD ADHYAYA.
MANDAIA
V, (continued.)
ANUVAKA
IV. (continved).
SuktaIII. (XLVII.)
The
deities
are the
Viswadevas:
the Rishiis
Pratiratha;
Arousing (men to
their
Vargai. r>~
the heaven, a
comes),
when invoked,
round,
the
chamber of
2.
sacrifice
light) extending
their
spread
everywhere
through
heaven
and
earth.
Yd
is
yo devajd-
ydnam hdlas-tadabhimdnd
2
devyah.
bhumyd bodham hurvand, making the awaking of the daughter, the comment says, of the earth in a subsequent passage quoted by Sdyana we have Utkas
Diihitur
bodhayanti,
of heaven
318
3.
RIG-VEDA SANHITA.
The four
and
(chief priests)
sustain
lations
ob-
the
3
his three
elementary rays
(Behold),
men,
this
indescribable
form from
which the rivers (spring), and where the waters dwell which (form, the firmament), the two, (day and night),
associated and equally allied, as well as other (seasons),
born (of
6.
it,
as of a parent), here
and there
sustain.
To
praises
and
acts of adoration
for
(him as
(of light)
rejoicing in the
1 Prisnir amid vichakrame rajaspdtyantau, also YajurVeda, 17, 10, where, besides the explanation given by Sdyana, as in the translation, Mahidhara takes the word asmd, rendered
by him
also in
a?
its
or stone, which in
fire,
some ceremonies
is
placed in the
Ahawniya
he applies the epithets that are, in the other interSdyana probably refers to this pretation, ascribed to Surya when he intimates that asmd may also imply a simile, the term
and
to
it
of comparison being dropped, luptopama vd asmd sadrimh. 2 The text has only chairdrah. four the comment supplies
:
Ritvijah.
3
and
4
may
is
be rendered,
:
also,
men, look
at the
form which
is
to be seen
5
It
what
is
FOURTH ASHTAKA
THIRD ADHYAYA.
319
come
to our presence
by the path of
May
:
this
(by you)
may
means
to us of happiness
reverence be to thee,
The
1.
deities as before
the Rishi
is
Pratibha'nu
the metre
Jagaii.
When may we
benevolent
Varga n.
splendour, strong in
own
(strength), self-sustaining
ment. 1
2.
is
and (overspread)
:
the
the de-
man
back, and
(his
and improves
scholiast understands
it
to
mean
is
supported
or maintained
seasons which
1
in its
it
may
be considered to generate.
Agni as the lightning. Apo, apdchir-apard apejati: the scholiast renders apdchih by pratiniv_rittarnukJti.lt, apard by dgdminir-ushamh, and the verb by apachdlayaii, he causes to go away, he sends away
This
is
addressed to
future
apa
is
considered a
pleonasm.
3
is
explained vardhayati
sua manishdm, or
yam
vardkate.
320
&.
RIG-VEDA SANHITA.
(Animated) by the
libations offered
by day and
at-
hundred (rays)
deputy:
I celebrate
of that (re(of
splendent form,
(designed)
the
enjoyment
mankind)
if
such
tongue
in
the
four
wearing beautiful
:
dark-
(as
endowed)
desirable (wealth).
The
Vargain.
\m
the
Tdm
comment
will
by pratiuidhi,
the
a deputy, a substitute
of his
in like
manner
master, so
the functions of
deputy or representative of the yajamdna ; an axe, as usual, which accomplishes the object of the woodcutter, as
2
Na
is
Lasya
Agni does that of the sacrificer. the scholiast says tasya vidma purvshatvaid vayum not know him, joined with or possessed for tarn, we do
: ,
FOURTH ASHTAKA
(wealth)
1
THIRD ADHTAYA.
Aswins, (leaders of
321
rites),
amongst men
enjoyers of
many (good
things), desiring
ship, I solicit
2.
Knowing
foes
him
amongst men.
3.
cellent viands
radiance)
the good-looking
Indra, Vishnu,
to
happy days.
May
it
desirable (wealth)
may
(convey)
to us
for
which purpose
the ministering
:
affluent
in food,
5.
may we be the lords of (manifold) riches. May ample wealth devolve upon those who have
3
This function has been before assigned to Bhaga, Sukta xlvi. verse 6 he was there named Bhago vibhaktd explained
1
:
dhandndm
jantam
:
vibhdgaharttd
first
here he
is
the scholiast
applies
ratnam
but he also says yajamdndrtham dhanam vibhajantam : see also Mandala iv. 17. 11, where he is called ray o vibhaktd. 2 Adatrayd dayate vdrydni: the first is explained adaniydni, eatables: the verb also, itissaid,
understood,
lent
when
consumable timbers, varaniydni kdshthdni dahate : in that case the other terms, usually proper names, will become epithels, meaning the nourishing, the desirable, the uninjurable Agni. ye vasubhya ivadd namah : ivad namah are interpreted gamanavad annam, food having motion, that is, pa$wdt3
Pra
makam,
the
VOL. IIL
322
RIG-VEDA SANUITA.
upon them,
(gods),
The
deities as before
the Rishi
fifth
is
is
Anush-
stanza, in
which
it is
Panltti.
Vargaiv.
1.
Let every
man
solicit
the
friendship
:
of the
let
every
man
him) riches:
let
him request
affluence
(wherewith)
2.
who
praise
these (other
gods): these
we
rites),
3
:
our guests, (the gods), and the wives (of the deities)
may
4.
our) enemies.
fit
Whence
4
:
the victim
to
mind
Yajnr-Veda,
4. 8.
Te rdyd
te
hi
a priche sachemahi
sacliathyai,
is
not very
Sayana,
it,
followed in the
improve
te
uhhaye dhunena
sachemahi,
te
hi
te
chhemahi.
3
may
and the
upon
where the
fire
is
Sdyana
interprets vahni,
for
FOURTH ASHTAKA
THIRD ADHYAYA.
1
323
dants
5.
is
may
(come
this
thy protecting
we
glorify
him
for
through well-being
we
glorify (them).
Sukta VII.
The
deities
is
(LI.)
the metre of the
first
and
Itishi as before
four
stanzas
all
to
VargaV.
in truth,
come
to the sacrifice,
Soma
the
libation.
ladles,
is
This
>So?fla-juice,
effused
into
to
partake of the
sacrificial
and drink
Varga vi.
to
drink of these
is,
for the
to
is
Arnd
woman
skilful
in
going or in pleasing
2
class of deities,
n.
335, note. Z 2
324
libations
:
RIG-VEDA SANHITA.
be gratified by them, benevolent (divinities),
sacrificial food.
Vayu
all
Accompanied by
ac-
vargavn.
Aswins contribute to our prosperity 2 may Bhaga, and the divine Aditi (contribute) to
11.
May
the
(our)
prosperity
may
the irresistible
Vishnu, the
upon us prosperity: may the conscious Heaven and Earth (bestow upon us)
12.
prosperity.
We
glorify
is
Vayu
for prosperity,
Soma
all
for pro-
sperity,
he who
praise)
Brihaspati
(attended
by)
the
com-
be ours.
Atri
may
as at the
2
yajna of Atri. The term in this and the following similar passages is always
swasti-swasti no
mimitam aswind,
interpreted
avinasam
kshe-
mam,
imperishable prosperity,
FOURTH ASHTAKA
prosperity
:
THIRD ADHYAYA.
all
325
men, and
may Agni,
the benefactor of
14.
prosperity: Path
1
(grant us)
pro-
prosperity: may Indra and Agni (grant us) Aditi, bestow prosperity upon us. sperity
:
15.
May we
the sun
and the moon may we be associated with a 2 requiting, grateful, and recognisant (kinsman).
StfKTA VIII. (III.)
The
Maruts;
the Rishi
is
is
Syavaswa
the
rest
Pankti, of the
Syavasw a,
to
VargaVir
the praise-deserving
Maruts
they
who
are adorable
Pathye,
Revati,
are
considered as
two proper
names,
Pathyd
if
and
it
may
be doubted
any
mology.
2
Punardadatd, aghnatd, Janata, with one who gives again, kill or harm, usually, one who does not make
one
an
who is
grateful,
although Sdyana
here explains it, one who does not anger jdnata, by one knowing, he says, is meant one who does not cut an old acquaintance, madtyas-chirakdlam gatah ko ay am
inflict
injury
by long-suspended
iti
sandeham akurvatu, by one who does not feel any doubt, saying, who is this of mine that has been long since gone away: to these designations; bandhujana a kinsman, is to be applied,
,
bandhvjanena
sanga merridh i.
326
and delight
ficial food.
and inoffensive
sacri-
2.
therefore
we now
celebrate the
in both
heaven and
We
and
sacrifice to the
all
human
from harm.
come) from heaven, who are worthy of worship, munificent leaders (of rites),
strength.
Varga ix.
G.
with brilliant ornaments and weapons, and hurl javelins (at their
foes,
the clouds)
daily
roaring
(torrents),
follow
the
Maruts:
the
radiance
spontaneously
breaks forth.
7.
are aug-
mented,
increase in the force of the rivers, and in the aggregate of the spacious heaven.
8.
labouring
voluntarily
for
(our)
good.
9.
(river),
FOURTH ASHTAKA
or,
THIRD ADHYAYA.
327
1
or
whether
they
smoothly,
fice for
my
Now,
:
appella-
tions).
11.
leaders
VargaX
world)
tion:
now,
3
:
remote,
(they
uphold distant
objects)
12.
t>o
may
The reciters of sacred metres, desirous of water, and celebrating (the Maruts), have drawn 4 some of them to (provide) a well (for Gotama)
:
my
defenders:
to
p. 11. note.
2
The words
so rendered are
Vipathayah, Anta.s-
pathdh, Anupathdh, which may also be considered as the proper names of these four orders of the Maruts. 3 The text has only adhd pdrdvatdh, the latter being formed from pardvat, duradesah, a distant place or country, tat samban-
dhinah being
in
relation to
it
that
is,
according to Sdyana,
and
planets.
i.
See vol.
p.
328
lightning lances,
all
RIG-VEDA SANHITi..
who
things).
14. Approach, Rishi, with offerings
and with
x
:
praise,
the
like a friend
come, sus-
taining (Maruts), with your strength, from heaven or (any other region), glorified by our hymns.
15. Glorifying
to
bring (other) deities to (his) presence, let (the worshipper) associate his gifts with those wise (divinities)
renowned
rewards).
16.
for
their
velocity,
and
distributors
(of
To me, inquiring of
;
sage
(Maruts) have uttered a reply: they have declared Prisni (to be their) mother the mighty ones have
declared
father.
the
food-bestowing
Rudra
(to
be
their)
17.
May
bestow upon
me hunI
may
of)
the
Yamuna: 3 may
and Rishi as before the metre varies that of the of fifth, tenth, eleventh, and fifteenth verses is Kakubh
; ;
;
is
Sato-
Mitram na may
also be rendered
text, there
ddityam
According to another
Yamundydm
adlri srulam,
rddho gavyam
is
rather a re-
markable
passage, as if an allusion
FOURTH ASUTAKA
brihati
THIRD ADHYAyA.
329
Brihati
ushnih.
1.
Who knows
(Maruts)? who
of har-
Vargaxi.
Who
cars, (declare)
they
who came
to
me
me
who
4.
praise.
all self-irradiating,
in chariots, in bows.
VargaXii.
fall
(everywhere) with
(abundant)
water.
Khddishu :
in a former passage
150, verse 3:
330
7.
The
and
upon the
off.
9. Let not the Rasa, the Anitabhd, the Kubhd,* 2 let not the delay you or the wide-roving ocean the happiness of watery Sarayu oppose you may
:
company of the Maruts, who have your strength of recent chariots, you whom
10. I praise that brilliant
Trgaxui.
upon your several strength, and separate troop, and individual company. 12. To what well-born and oblation- giving (worshipper) will the
Maruts proceed
car?
13.
With
it
imperishable
grain-seed
us, for
upon a
of
or
grandson
bestow
upon
we ask
you
life-sustaining
secret
deeds
may we
Names of rivers, according to the comment. Kramuh sindhuh is explained sarvatra kramanah samudra,
Dhanyam
vijam akshitam
:
unperishing grain-seed
is
is
the
literal interpretation
perhaps a copulative
is
the seed.
FOURTH ASHTAKA
(sent
THIRD ADHYAYA.
cattle,
331 and
herbs.
15.
Renowned (host
is
of)
Maruts, leaders
(of rites),
that mortal
progeny,
whom you
may we
be such as he
is.
Maruts),
(pious
praise), like
cattle
in fodder: wherefore
upon them
as if
StfKTA X. (LIV.)
The
deities
and Bishi as
is
Jagati, in the
company
of
the Maruts,
Vargaxiv.
the sky, to
whom
solemn
food.
rites
are familiar,
2.
to the givers of
abundant
is
Your
(cohort),
Maruts,
conspicuous, mighty,
fall
upon the
3.
earth.
The Maruts (appear) radiant with lightning, armed with weapons of adamant,
distributors of water, wieklers of the
repeated
P r uh
tji
ayaj tane
by whom the
sacrifices called
Prishtha
are
made: cified by
the scholiast,
332
thunderbolt,
rain),
R1C-VEDA SANHITiL
roaring in concert, combining (to send
4.
all
you
the sea),
but,
5.
bounded
waters.
6.
lustre,
Maruts, dispensers of
shower
rain,
is
conjointly
propitiated, conduct
The
whom
:
you, Maruts,
direct, is
he perishes not,
steeds,
when sovereign
they
the earth
is
for
the
Maruts; 1
;
for the
spreading winds
the
Pravadvati prithivi a set of changes is here rung upon compound, pra-vat, having extent, extension, and vat, again, having or possessing, pravadvat, extensive, or it may imply, having pre-eminence, as indicated by pra, prce: another
1
:
the double
;;
FOURTH ASUTAKA
THIRD ADHYAYA.
333
(their
gifts).
Maruts
1
universe,
guides of heaven,
risen
know no
Vargsxvi.
and pure (waters shine) in your chariots: lightnings blazing with fire glow in your hands, and golden tiaras
are towering on your heads.
12.
2
Maruts, when moving, you agitate the heaven 3 of unchecked radiance, and (stir) the bright water when you combine your energies and are shining brilliantly, and when purposing to send down rain, you
:
May
is
we,
who
meaning
earth
is
also given to
it,
it,
as the
Maruts, or they pervade the whole earth, kritmdm bhuntim vydpnuvanti: so the heaven is pravadvati, spacious, or subject to the pravats, pravadbhyah, the pre-emisubject to the
Suarnarak
is
sipra
is
explained
of turbans or head-dresses.
it
may
be
ndkam, The text changes the person of the verb, yat suaranti gkosham, when they sound a noise and this suggests to the scholiast to propose other explanation*, as when they, the Asuras, make a fearful noise, or when the worshippers utter loud praises.
;
334
RIG-VEDA SANHITA.
by you
Tishya
(declines not)
therefore,
infinite (riches).
You
;
bestow,
posterity
Sdma
2
:
who
are
prompt
to grant protection,
my
praise,
by the
whereof
may we
The
deities
last verse
is
Vargaxvir.
1.
lances
may
(Maruts)
Maruts, you have of yourselves maintained your vigour according as you judge (fit) you shine most
2.
:
mighty and
your
vast,
power:
may
of the
quick-moving
(Maruts) arrive
Tishyn
is
said by
Say ana
it is
to be a
synonyme of Aditya:
in
its
ordinary acceptation
is
the eighth
propriation
Saniavipram,
mm nam
vividham
prerayitdram,
the
prompter or
instigator, in various
ways, of the
Sdma hymns.
FOURTH ASHTAKA
3.
THIRD ADHYAYA.
in glory
:
335
grown exceedingly
leaders
(of
rites),
and radiant
sun:
may
(Maruts)
to
is to
be glorified:
:
it is
sustain us
immortality:
may
the
cars
of the quick-
You send
:
(the
rain),
ment
dry:
may
quick-moving (Maruts)
Varga xvtk.
When you
to the poles
(of
plates, for
you dissipate
all hostility
may
the cars of
the quick-moving
7.
(Maruts)
you
for
our good.
Whatever
;
(rite
has
is
Maruts, of old
is recited,
whatever
whatever (hymn)
repeated, do you
is
be cognizant of
may
(Maruts) arrive for our good. 9. Send us felicity, Maruts; harm us not: bestow upon us exceeding happiness reward our adoration
:
by your friendship: may the cars of the quick-moving (Maruts) arrive for our good.
10.
Do
accept,
336
RIG-VEDA SANHITA.
may we
The
deities
and Rishi
as before
VargaXix.
1.
ornaments: (I
to-
may
they come to
me
as bene-
thy invocations.
As
him when oppressed (by others), 1 comes (the host of the Maruts) exulting to us:
fire, is
as difficult to
be restrained, they
my
praises I in-
Milhushmativa prithivi pardhatd is explained prabalciswamihd prithivi parair-anyair abhibhutd, the earth having a powerful master when oppressed by others earth, says
1
:
Sdyana,
is
put for
its
inhabitants, prajd,
to
people or subjects,
their
own
ruler, sd
The
text has
horses.
337
(Maruts) like a heap of waters. 1 Yoke the bright steeds to the car; yoke the red
the strong bearing to bear the burthen.
the burthen
7.
And
let
loud(in
him on
8.
in the car.
We
in
delicious (waters).
9.
invoke
that,,
and adorable, amidst which the rain-bestowing (goddess), 3 of goodly origin, and auspicious, is worshipped together with the Maruts.
brilliant
ANUVAKA
StfKTA
I.
V.
(LVII.)
;
The
deities
and Rishi
is
as before
first
six
verses
1.
Eudras,
servants
of
Indra,
mutually
kind,
:
VargaXXi.
you
(come
4
to us
as
Rudra, and mother of the Maruts. The 3 Milhuski is considered to be another name of Rodasi, the Avife of Midhvat, an appellation of Rudra. 4 The comparison is very elliptically intimated, and requires is, literally, this our to be largely assisted by the comment
2
:
i't
VOL.
III.
2 A
338
2.
RIG-VEDA SANHITA..
Intelligent
von are well mounted and have handsome chariots sons of Prisni, you are well armed: come for our good.
3.
You
in
wealth to the donor (of oblations): through fear of your approach the forests bow down sons of Prisni,
:
you incense the earth when, for the purpose of (sending) water, you, fierce (Maruts), yoke your spotted
steeds.
4.
rain, like
ments, munificent, of brilliant aspect, of inexhaustible wealth, well descended by birth, wearing golden
breast-plates,
entitled to
adoration,
(coming) from
your
shoulders;
Vargaxxn.
6.
Lances
rest,
Maruts,
upon
is
seated in your
arms: golden
your limbs.
7.
(tiaras) are
glory
is
assembled in
affluence,
comprehending
I ever enjoy
cattle, horses,
treasure,
distinction
may
praise
is
addressed to you as to the thirsty, from heaven, rushing Sayana explains it as alluding to
by the Maruts
I.
to
Gotama when
p.
221.
FOURTH ASHTAKA
8.
us,
THIRD ADHYAYA.
rites),
336
be propitious to
The
\\
deities
the metre
is
Trishtubh.
ra Varfe
I praise to-day that brilliant company of the adorable Maruts, lords of swift horses, who pass
xxm
Adore,
priest,
the
resplendent
and powerful
company, whose arms (are decorated) with bracelets, whose function is the agitation (of the trees), who are
wise,
and by
whom
wealth
is
conferred
they
who
are
bestowers of
felicity,
whose greatness
is
unbounded:
the
May
come
is
who urge on
by
this
rain,
who
4.
which
to
the
man
(avIio
comer of foes, and modelled by Vibhwan r from you, Maruts, comes a valiant descendant, strong-fisted,
mighty-armed: from you (he acquires) an excellent
steed.
also
mean
sprinkling
much
water,
udakam
2
Vibhwatashtam : vibwan is the second of the Jtibhus, a fabricated by him, implies, according to the comment, very perfect or handsome, tena nirmittam atyartharupavantam.
skilful artist
:
2 a 2
340
5.
RIG-VEDA SANIIITA.
Like the spokes of a wheel, none (of you) are but equal as days (of like durathe sons of Prisni are born all alike, none tion) rapid in speed, the Maruts, of inferior in splendour
inferior (to the rest),
:
their
6.
own free favour, send down (the rains). When, Maruts, you come with stout-axled
steeds,
cars
drawn by spotted
forests are
rain), influenced
by the
solar rays,
may
emit a down-
ward sound.
7.
On
becomes capable of
fertility,
and they deposit in her water as their germ, as the husband generates the embryo of the child they have harnessed their horses fleet as the wind the sons 2 of Rudra have emitted their perspiration, (the rain). 8. Ho, Maruts, leaders (of rites), be propitious to
:
:
us,
oblations.
(LIX.)
is
Deities
and
Itlshi as before
last verse, in
the metre
it is
which
Trishtubk.
Vargaxxiv.
1.
The
priest
glorifies you,
Maruts,
for the
good
1 Avosriyo vrnhabhah krandatu dyauh dyaur vrisliabhah, mean, it is said, the shining showerer, that is, Parjanya, or
:
Indra, in that capacity, usriyah, in connection with the usrd or rays of the sun, ava krandatu, avdnmukham subdayatu, may
sound with
2
downwards, vrishtyartham,
rain
in place
for the
sake of rain.
of per-
spiratfon.
Repeated from the last verse of the preceding Sukta. Spas, nom. spat, for sprashtd, one who touches the ohlation, or the fire, an unusual term for the Ifutri.
4
FOURTH ASHTAKA
THIRD ADHl'AYA.
:
341
shining (heaven)
they,
traverse
From
:
fear, as
water)
from
afar,
movements:
3.
the
pass
sacrifice.
You
bear,
like the
(diadem)
Who may
you who
are adorable?
(glorify your)
who may
you
fitting) praises ?
who
tremble like a ray (of light) when you confer the gift
(of rain) for (the diffusion of) fertility.
.
5.
gage in combat like valiant heroes: like (prosperous) men, they, the leaders (of rites), have increased (in
power), and cover the eye of the sun with showers.
6.
None
:
of
them are
older,
others)
(rank), but all excel in glory: honourable by birth, having Prisni for your mother, do you, Maruts, favourable to man, come from heaven to our presence.
7.
ily) in
summit
their horses
have caused
342
(gods
May
our sustenance
may
may
these sons of
Rudra, lauded,
tial rain.
down
the celes-
Maruts,
;
Agni
the Rishi
as before
;
and eighth
verses is Jagati
Vargaxxv.
1.
may
he, propitiated
on
this occasion,
bulating (the
lire)
may
of the
Maruts.
2.
who
ride in easy
(drawn by) celebrated steeds, (at your coming) the woods bow down with fear, the earth trembles, and the mountains (shake). 3. The mountain, vast and lofty (though it be), is alarmed at your noise, and the summit of the firmament trembles when, lance-armed Maruts, you are sporting
chariots
you rush along together like waters. 4. Like wealthy bridegrooms who have decorated their persons with golden (ornaments) and purifying waters, so the noble and powerful Maruts, associated
together in their chariots,
explains
it,
men
gods know
it
FOURTH ASHTAKA
THIRD ADHYAYA.
whom
may
no one
is
343
ment.
5.
They are
brothers, of
the elder,
mutual prosperity:
their father,
Rudra,
upper, the
lower heaven,
(come),
Rudras, to us from thence; and do thou, Agni, accept the oblation which this day we offer. 7. Maruts, who are omniscient, since you and
who
do you,
offers
troops, purifying
all,
drink,
Vaiswanara, who
blem (of flame).
em-
Sukta V. (LXI.)
The
deities are various
:
those of the
first four,
Maruts;
Syavaswa
-whose
names occur
;
their divinities
fifth
stanza
:
is
the Rishi
Gdyatri
is
the occasion of the hymn, according to the scholiast, a wonderful old story, 1 related by those learned in sacred
calls
it,
Sdyana
agdh, those
344
lore
:
RIG-VEDA SANHITA.
a priest of the family of Atri, named
b(j en
Archananas,
having
by the Raja, Rathaviti, the son of Darbhya, saw at the ceremonial the daughter of the Raja, and, being pleased by her appearance, asked her as
employed
as Jlotri
disposed to
proper
that
first
to consult his
queen,
who
match
Syavaswa was
:
not a Rishi, no
in
marriage
less
saintly
personage
as a Rishi,
terity,
Syavaswa engaged
and wandered about soliciting alms among others, he begged alms of Sasiyasi, the queen of TaRanta Raja, who, conducting him to her husband, said, a Rishi has arrived the Raja replied, treat him wiih reverence ; and Sasiyasi, with her husband's permission, gave him a herd of cattle and costly ornaments : the Raja also bestowed upon him whatever he asked for, and then sent him onwards to his younger
:
brother,
Purumilha: on his way Syavaswa met the Maruts, whom he hymned, and was by them acknowledged he was also made the Seer (drashta) or to be a Rishi author of Suktas of the Veda RATHAvfTi then, with the
;
:
concurrence of his wife, gave him his daughter to wife this hymn was composed in honour of the benefactors of the Rishi.
:
yarga
1.
Who
region
exceedingly
Where
is
what
where your reins? your capability? where are you going? the
are. your
horses?
saddle
is
their nostrils.
The goad is (applied) to their flanks: the drivers force them to spread their thighs apart, like
3.
women
4.
you are
with
fire.
FOURTH ASHTAKA
5.
THIRD ADIIYAYA.
345
She, Sasiyasi),
who has thrown her arms round who was eulogized by Syavaswa,
comprising horses, and cows, and
has given
me
cattle
hundreds of sheep.
6.
is
more excellent
Varga
than a
wealth.
7.
is
man who
XXVJI
suffers
pain, one
who
directs
(as
it
he
is
9. Young and affable, she has explained to me, Syavaswa, the road, and two ruddy horses have borne me to the valiant and renowned Purumilha.
10.
me
hundred (head) of
precious
11.
cattle, and,
Taranta, many
V ar ga
xxviii.
here glorification.
They by whose glory heaven and earth are surpassed; who shine splendid in their chariots like
12.
1 Uta tvd stri Sasiyasi : tvd is said here which is equivalent to the indefinite article.
to
mean
ekd, one,
2
it is
Nemah
is
said in the
Smriti,
wife
is
346
unobstructed.
14.
Who
knows of a certainty
their (abode),
where
exempt from defects. 15. Desirous of praise, you are the guides (to happiness) of the man who propitiates (you) by this pious rite: you are bearers of invocations to the
sacrifice.
Vargaxxix.
16.
Do
you,
who
bestow
me
Maruts)
convey
18.
my
And
say on
my
behalf to
RATHAviu, when
the
my
does not depart. 19. This opulent KATHAvfTl dwells upon the (banks
of the) Gomati (river),
skirts of) the
3
and has
his
home on
(the
{Himalaya) mountains.
The patronymic
is
also read in
some
places
Ddlbhya.
the night,
Upon
Syavaswa, summons
here called tfrmyd, to convey the intelligence to Rathaviti, -who gives him his daughter, with many valuable presents, but
at the
to
resume
end of the ceremony the Rishi departed for the woods his austerities : it is not said if he took his wife with
him, but it is to be so inferred. 3 Gomatih, according to the comment, means, having water, rivers, being in the phrral as the name of a river it would be
:
FOURTH ASHTAKA
THIRD ADHYATA.
the Rishi
i9
347
The
deities are
Srutavid;
Vargaxxx.
hymns
where a
Exceeding
is
Mitra and
through
has,
you augment all the (world-illumining) rays of the selfrevolving (sun) the one chariot of you two (per:
energies, earth
and heaven
May
the
Oude, which rises in the skirts of the first range of the Himalaya or it may be a river of the same appellation more to the north-west, rising in Kulu, a feeder of the Bey ah or Vyasa.
Gomati
See vol.
i.
p.
304. verse 1.
Which
by a
class
of
is
apply to the sun only, the mandala, the orb, the visible form, as it were, of the sun, mandalam hi mryasya vapu-
may
sthdniyam.
4 Vdm ekak pavir d vavartta : pavi is the circumference of a wheel, put by metonymy for the chariot ; as Sdyana explains the phrase, yuvayor eko rat/io anuhramanena paribhramute.
348
(hither),
RIG-VEDA SANHITA.
:
and with well-guided reins come down the embodied form of water follows you, the rivers flow as
of old.
Augmenting the well-known and ample form (of man), in like manner as the sacred grass is preserved by prayer, do you, Mitra and Varuna, Avho
5.
1
your car
in
xxxi.
6.
to the
performer
of pious acts,
whom you
who
are sovereigns,.
The substance
is
of gold
its
and
lightning:
may we
terprets, visrutdm sariradipthn anuvar.ddhayantau, augmenting the renowned bodily lustre, and separates urr/im, tad vad urvim
pdlayantau, but gives no equivalent for the word, which usually means great the passage is obscure.
:
Garte mitra dsdtheujarta, it is said here means ratha, a car Nirukta, 3. 5, and as it recurs in verse 8, droliatho Varuna, Mitra, gartam. 3 Kshatram sahasrasthunam, anehdvashtambhahastambhopeta?n saudliddirupam griham, a house, such as a palace and
2
the like, possessing many supporting pillars the expression is noticeable as indicating the existence of stately edifices: Sdyana
:
purposes also to render kshatram by dhaaam, wealth, or balam, strength, applying the last to the ratha, the strong chariot of
the deities supported by innumerable columns.
FOURTH ASHTAKA
8.
FOURTH ADHYAYA.
349
sun,
ironits
At the break of dawn, at the rising of the ascend, Mitra and Varuna, your golden-bodied,
pillared
car,
1
inhabitants.
9. Munificent
protectors of the
universe,
felicity,
(it is
such as
bless
us
with that
(felicity),
of the riches
we
desire,
FOURTH ADHYAYA.
M AND ALA
V. (continued.)
ANUVAKA
V. (continued).
Mitha
and
Varuna
is
the Jlishi
is
Archananas;
1
.
the metre
Jagaii.
Varga
I.
to
is
explained,
aditim,
akhandaniydm bhumim, the indivisible earth, and ditim, hhandaniydm prajddikdm, the divisible people and the rest the stanza
:
halt";
but
Mahidhara
who
folloAvs
what is prescribed,
that
is,
or ndstihdvrittam, an infidel
Mitra
riyh-
and Varuna observe that this man teou-*, ayam pdpi, ay am puny av an.
a sinner, that
man
350
RIG-VEDA SANH1TA.
protect, the rain sends
down
the
Mitra
and Varuna, at this sacrifice, the beholders of heaven: we ask of you the wealth (that is) rain, and immorta1 lity, for your forms traverse earth and heaven. 3. Imperial and mighty showerers, lords of heaven
and
earth,
Your
device,
is
manifested
sun,
:
in heaven,
when the
the
your
wonderful weapon, moves (in the firmament) him you invest in the sky with the cloud (and) with rain
and (thy) sweet drops, Parjanya, fall (at their desire). 5. The Maruts harness their easy-going chariot, Mitra and Varuna, for (the emission of) water, as a
hero (harnesses his war-car)
:
do you, there-
supreme
rulers,
The cloud, (through your will), Mitra and Varuna, utters a wonderful sound, indicative of rathe Maruts diance, and announcing (abundant) food
:
with (their)
devices,
Vdm
Asurasya mdyaya is explained udalta nirasituh parjanyosya sdmarthyena, by the power of Parjanya, the caster-forth of water, influenced by Mitra and Varuna as the deities presiding over day and night.
2
::
FOURTH ASHTAKA
FOURTH ADHYi.YA.
351
and, (along with them), you two cause the purple. and
faultless
7.
you
of showers
and
is
Anushtubh,
Pankti.
Vargain.
We
;
hymn
the conductor to
Do you
the
(that
is
through
3.
lands.
I
That
I
may
(good
May
my
who
are)
abundant (food)
which (we
offer)
See vol
1.
p.
230, verse
1.
352
RIG-VEDA SANHITA.
Deities
who
dawn, behold
with
my Soma
1
rapid steeds,
leaders
Archananas.
The
deities are the
the metre
Anushtubh.
varga IV.
1.
the gods,
him
the communicate (that knowledge) graceful Varuna or Mitra accepts the laudation.
he of
whom
They two, verily excelling in radiance, royal (deities), who hear (invocations) from the greatest
2.
are in
movement
(for the
good
man.
3.
(divinities), I
invoke
you together
4.
to his spacious
dwelling: the
is
(granted) to
ever be in the comprehensive guardianship of Mitra, and, free from sin, enjoy, (Mitra), thy protection, being at the same time the children of
5.
May we
Varuna. 2
1
Hastibhih padbhih,
literally,
feet,
that
is,
feet, that, is
with horses.
2
Varunaseshasak
sesha
is
said to
mean apatya,
offspring.
FOURTH ASHTAKA
6.
FOURTH AD11YAYA.
to
353
man,
Ave
You
come,
this
offerings)
Si'kta X. (LXVI.)
The
1.
deities
the metre
is
Anushtubh.
two
Vargaiv.
deities, the
foes; offer
the
adorable
accepter of
is
(sacrificial) food, to
2.
water.
Inasmuch
as
irresistible
crifice
and Asura-suibdumg strength, therefore has holy sabeen established amongst men, as the sun (has
3.
We
glorify
deities,
(propi-
tiated)
shipper,
by the former (praises) of (me, your) wordo you, who are of pure vigour, consider
Earth, in thee
is
abundant water
by their movements
6.
and the devout (invoke) you, Mitra and Varuna, who arc far-seeing may we proceed to your
:
We
spacious and
Varundya
is
ritapesase,
of
whom
the form
verily water.
VOL.
III.
354
RIG-VEDA SANHITA.
SuktaXI. (LXVII.)
The
Vargav.
1.
deities
the Miski
is
Yajata.
When you
come,
to the de-
lightful
place of sacrifice,
omniscience, are
They
men
guides
of the sinner
5.
(who worships them). 1 Which of you, Mitra and Varuna, has not
the thoughts of the race
The
VargaVi. to
1.
deities
is
Gayatri.
Mitra and
to
the
great
sacrifice.
the gods.
Sdyana adds
if this
swastotuh, of your
qualification
is
own p raiser,
but
it
may
be doubted
necessary.
FOURTH ASHTAKA
3.
FOURTH ADHYAYA.
(to
355
trial
great
the gods.
4.
rite,
benevolent
deities,
may you
donors (of
The
same
the Bishi
is
Chakri
the metre
Trishtubh.
1.
three realms
v ar gaVii.
and protecting the imperishable rite. 2. Mitra and Varuna, the cows are
your
(will)
full
of milk
water
through
Ritam ritena sapantd ishiram dahsham dsdte is explained udakena nimittena yajnam sprisanlau eshanavantam pravriddham yajamdnam havir vd vydpnutah, they two, for the sake
1
sacrifice,
rite,
may
2
the
adequate
oblation.
in
the
Sdma- Veda,
is
II.
amati
usually ren-
dered form, rupa; kshihiyasya the scholiast explains possessed of strength, kshatram, balam, an attribute, and here an appellative of Indra; or it may mean, he says, the kshatriya, or
military caste.
2b
356
RIG-VEDA SANHITA.
radiant receptacles and showerers of rain stand severally in their three spheres.
3.
I
1
and at mid-day, when the sun is high: I worship you, Mitra and Varuna, at all seasons, for the sake of
riches,
for
2
sons
and grandsons,
for prosperity
and
happiness.
4.
the
and Mishi as
is
Gdyatri.
May
favour,
assuredly protection.
Benignant
(deities),
may we
our sustenance:
may
3. Protect us
our descendants,
Workers of wondrous
upon the bounty of any other (than you), either in our persons, or with our sons and grandsons.
S6kta XV. (LXXI.)
The
Varga ix.
1.
deities
and metre
as before
the Rishi
is
BXhuvrikta.
destroyers
foes,
sacrifice.
in the mid-air,
2
Agni, Vdyu, and Aditya, present, severally, upon the earth, and in heaven.
text
is
The
is
Sdma-Veda, n. 335337.
FOURTH ASHTAKA
2.
all
:
FOURTH ADHYAYA.
Varuna you
rites.
357
reign over
3.
liba-
tion, to
Soma
of the offerer.
the metre
is
Ushnih.
Varuna with hymns, like (our progenitor) At ri: do you sit down upon the sacred grass to drink the Soma libation. 2. Steady are you in your functions, whom men animate by (their) devotion: come and sit down upon the sacred grass to drink the Soma libation. 3. May Mitra and Varuna accept with satisfaction our sacrifice: come and sit down upon the sacred grass to drink the Soma libation.
invoke Mitra and
We
Vargax.
ANUVAKA
StfKTA
I.
VI.
(LXXIII.)
the Rishi
is
The
Aswins;
Paura;
the metre
Anvshtubh.
1.
off,
Va rgaXi
whether you are nigh, whether you are (straying) in many places, or whether you are in mid-air, do you,
who partake
2. I
of
many
offerings,
(to invite
come
hither.
approach you
many
of
many
:
(great) exploits,
I
sistible
invoke you, who are most mighty, for proarrested one luminous wheel of (your)
tection.
3.
You have
358
RIG-VEDA SANHITA.
1 car for illumining the form (of the sun), whilst with
(to regulate)
by
the praise, universal (deities), wherewith I laud you, be agreeable to you, as offered by this (your
May
and do you, who are severally born, and free from blame bestow upon us food. 5. When Si iya has ascended your ever easyworshipper)
;
moving
Vargaxn.
6.
car,
Leaders (of
rites),
volence) with (a grateful) mind on account of the relief (you afforded him), when, Nasatyas, through
his praise of you, he found the (fiery) heat innocuous.
7.
4
Your
has
strong,
lofty,
moving,
at
ever-progressing
(car)
been renowned
rites),
,rathasya yemathuh
:
the passage
irmd
luminous, as an epithet of
chakram
a
see vol.
i.
Ndhushd
;
yitgd
is
man yugd
by metonymy
for
also
be rendered, according to Sdyana, the radiant horses, vayah, asudh, ghrind, bright, scorchers, dtapah, of enemies, accompany
you.
4
See vol.
i.
p.
p.
308, verse 8.
FOURTH ASHTARA
8.
FOURTH ADHYAYA.
359
Mixers of the Soma-}uice. 1 Rudras, (our) nutribedews you well with the
libation,
tious (adoration)
when you
9.
Truly have they called you, Aswins, the bestowers of felicity such may you be when earnestly invoked
:
to our sacrifice
sacrifice.
10.
May
(LXXIV.)
and metre as before.
The
1.
deities, Ilishi,
Divine
Vargaxm.
this
you come? who may be the associate of your praises? 3. To whom do you proceed? to whom do you repair ? to (go to) whose presence do you harness your car? by whose prayers are you gratified? we are
anxious for your arrival.
4.
Pauras,
send
to
Paura 3
the
rain-shedding
causers of
the mixing of
2
Soma and
other things.
tau, being
or
ku may be equivalent
to
kwa,
the
Pauram
360
cloud; drive
it to
him who
oft"
is
engaged in
1
sacrifice, as
You
stripped
cuirass
glorifier
of you both
is
here:
may we
be
hear to day
protections,
7.
(my
invocation)
affluent in food.
propitiated
you) who
you? what wise man (has best propitiated by the wise? what (worshipper has best propitiated you) by sacrifice, you
are reverenced are affluent in food?
8.
who
May
your
car,
As wins,
(of the gods), come hither well-disposed towards us, the discomfiter of numerous (foes), glorified amongst
men. 3
applied,
first
to
Paura Paura
Paura,
as
Sukta
it is
:.
therefore, being
its
eloud, from
Aswins next it implies, as Pauram, a being solicited by the Rishi for the fall of rain,
Paurdya,
is
to
me
the Rishi so
called.
1
Sinham
iva druhaspade
the latter
rendered a place of
difficult access,
a thicket
the
comment
ment of
2
heroes hurl
down
See vol. i. p. 300. verse 10. 3 Angusho martyeshu, yajamaneshu, madhye stufyah, to be praised amongst worshippers, or angusha may be a substantive
praise,
may
: :
FOURTH ASHTAKA
9.
FOURTH ADHYAYA.
be productive of
361
May
desirous of the
you may
1
be,
Sukta
The
deities as before; the
is
Pankti.
1.
The
Rishi,
your worshipper,
Aswins, graces
benefits), the
VargaXV.
hear
2.
my
invocation.
hither, so that I
may
ever overcome
all
(adversaries)
hear
3.
my
invocation.
for us precious treasures
Aswins amongst men, or by the priests, be beneficial to us, asmayuh. 1 Vasvir u sku vdm bhujah princhanti su vdm pricha, is explained as in the text, vasvir bhujah being rendered by praxatyani dhandni havirluhshandni, excellent riches, characterized by the oblation, that is, sacrificial offerings, and princhanti by prdpnuvanti, obtain or reach being prickah, yuvdm prdptum
hdmayamdndhy
desiring to reach
you
Sdyana
s?<
suggests also
^.WcAa/<,
who
enjoy
due contact with you, vdm sushtu samparchayanti. 2 Mddhvi mama srutam havam : the first is explained, madhuvidyd vediidrau: see vol.
twice in the
i.
p.
310, note:
II.
Sdma-Veda,
i.
418,
1093.
362
RIG-VEDA SANIIITA\
lore,
hear
my
invocation.
shipper
is
as well
(adorer)
offer sacrificial
food
masters of mystic
lore,
hear
5.
my
invocation.
With mind
lore,
hear
my
invocation.
horses, har-
wins, leaders
of
nessed at will,
course, bring
drink (of
lore,
masters of mystic
hear
my
invocation.
Aswins, come hither: Nasatyas, be not unpropitious: invincible lords, come from hidden (regions')
7.
my
invocation.
8.
glorifying
you at
this sacrifice
hear
9.
my
invocation.
:
the
Agni of the
season,
This and the preceding occur in the Sdma-Veda, II. 1094-95 The epithets are unusual, kakuha, mriga, vdpusha, explain ed severally by the commentator, mahdn, great, mrigayitd t searcher, vapushmdn, having body, yajamdna is understood. 3 Rusat pasu might mean blazing with the victim ; but the
i
scholiast interprets
pasu here
either
by rasmi, a
ray, or havish,
oblation.
FOURTH ASHTAKA
altar)
:
FOURTH ADHYAYA.
foes,
:
363
your im-
masters of mystic
hear
my
invocation.
StfKTA IV. (LXXVI.)
The
is
Bhaumya
the metre
1.
Agni
lights
vout praisers
As wins,
parts).
2.
2
lords
up the face of the dawns: 1 the deof the pious have risen up therefore, of the chariot, descending, come hither
:
Vargaxvn.
all
its
Harm
not,
(rite),
but
this
occa-
present
day, with
protection
against
and be prompt to
cattle, at the
dawn
of day, at noon,
when
the sun
is
high, or by day or
felicitous
the
latter
is
interpreted
mukham,
2
may
Pipivdmam gharmom
achchha, that
is,
according to the
scholiast,
members
also
or
pipivdnsam
may
mean
it is
Pravargya ceremony,
which
curds
3
it
contains.
:
vartti, it is said, means jivanam, living or livelihood; avartti, the contrary, the want of it. 4 The day is divisible into two, three, five, or fifteen parts:
364
RIG-VEDA SANHITA.
Soma
has not
now
is
come
firmament,
(overspread)
by clouds
5.
May we
special protection,
which
:
is
bestow upon
all
wealth
good things.
Sukta V. (LXXVII.)
Deities, Rishi,
Vargaxvm.
Worship the two who come first (of the gods) at dawn: let them drink before the greedy with1.
for the
Aswins
verily claim
offer
them
is
alluded to
uditd suryasya
is
Neddnim
phi?'
to
gods refused
aswina tat ana : it is related that the other admit the participation of the Aswins in the
these
Soma
libation
at
hours, but on
the
present occasion
pdnam
na tanotyaswinau vihdya, but now the drinking of the other gods does not extend, having omitted the two Aswins,
2
Karayah purvabhdjah
kavi
is
said to
mean one
learned
in the
and anuchdna
six
is
IOURTII ASHTAKA
oblations: the evening
FOURTH ADHYAYA.
not for the gods;
it
1
365
it is
is
un-
acceptable to them
ourselves
and whether
the
Your
car,
honey-tinted,
water-shedding,
all obstacles.
He
presents to the
(the
NAsatyas the most ample (share) of sacrificial) food, who gives (them) the largest
who
May we
special protection,
which
:
is
bestow upon
wealth
and
all
good things.
S6kta VI. (LXXVIII.)
The
deities as
before
first
the Rishi
is
is
Saptavadhri
the metre
of the three
stanzas
ill-dis-
Varga xix.
upon the
effused liba-
2.
cattle
on
Conformably
is
to another text,
for the gods.
forenoon verily
2
The hansa,
the
swan or goose,
supposed to be a connoisseur
in pure water.
3
366
(fresh)
RIG-VEDA SANHITA.
pasture;
like
two
effused libation.
3.
Aswins,
affluent in food,
:
alight like
Inasmuch
1
as Atri, escaping
the
fire
(the
affection
womb
of a parturient
set Sapta-
female:
Aswins,
my
invocation:
vadhri
6.
Saptavadhri.
7.
As
thy
may
8.
womb
As the wind,
as
See
vol.
I.
p.
the fire
is
tmhdgnim, a
2
fire
tell this
(it is
not stated why) to prevent his having intercourse with his wife, shut him up every night in a large basket, which they locked
and sealed, letting him out in the morning Rishi prayed to the Aswins, who came
in this
to his succour,
enabled him to get out of his cage during the night, he returning to it at day-break in this stanza he first addresses the
:
and then
FOURTH ASHTAKA
FOURTH ADHYAYA.
for
367
May
the boy
ten
months
in the
living,
alive,
unharmed,
(LXXIX.)
Satyasravas;
the metre
The
1.
deity
is
the
Dawn;
the Rishi
is
Panhti.
Vwgaxxi.
quisition of) ample riches, in like manner as thou hast awakened us (of old) bright-born, and praised sin:
Daughter of heaven,
the.
avIio
Sunitha,
dawn upon
lence,
Daughter of heaven, who art the bringer of opudawn upon us to-day, as, bright-born, and praised
thou hast dawned upon the
The
offerers of oblations
who
with
1
affluence,
(through
of
This verse, somewhat modified, occurs in the Yajush, 8. 28. This and the two stanzas preceding are termed by Sdyana
Sdma-Veda i. 421, n. 1090; the concluding phrase is the burden of the following verses, sujdte, aswasunrite : sujdtd, well-born, is explained sobhanaprddur bhutd, becoming manifest
affectionate
and
true,
aswdrfhd jjriyasatydt-
368
K1G-VEDA SANH1TA.
(who
who stand
1
bright-
Vargaxxn.
g.
may, without
of) horses.
7.
stint,
brightgift
food to
Ushas, bring wealth and abundant those who, liberal givers, bestow upon us riches
to us food
and
cattle,
together with the pure rays of the sun, and the radiant
bright-born goddess,
(who
1
JTach chid hi
te
Sdyana seems
rather
explained,
desirous of or
being kind to us, they support us every way, and dadato rddho
that
is
not to be wasted or
to
no need
be ashamed: the
me, that
is,
havir-dadatah
dhdrdyanti.
stuvanti
te
is, all they who, dawn, receive the reward for the of the author of the hymn, ye Uvdm sarve apy-asmadartham phalam
to the scholiast,
FOURTH ASHTAKA
9.
FOURTH ADHYATA.
Dawn!
delay
369
not our
Daughter
of heaven,
(subdues) an
sincerely
enemy:
bright-born
goddess,
(who art)
to
Ushas,
art aide
give
(us)
what-
for,
radiant (divinity),
who
art
dawning upon thine adorers, thou art never cruel (to them) bright-born goddess (who art) sincerely praised
:
StfKTA VIII.
(LXXX.)
;
The
1.
deity
the metre
is
Trishtubh.
The wise
hymns
the divine,
v arg a
xxm.
bright-charioted,
The
lovely
a spacious
at the
3.
commencement
she
of the days.
her a
car,
un-
wearied
praised
perpetual:
all,
goddess,
she shines,
Lucidly white
is she,
sun as
if
knowing
(his course),
2 c
370
(a
RIG-VEDA SANHITA.
has been) bathing:
dispersing the
woman who
hostile glooms,
with radiance.
6.
west,
her
ever
youthful,
brings back
the
Sjjkta IX.
(LXXXI.)
The
Varga xxiv.
deity
is
for
the
adorable Savitri
1
divine Satitri.
2.
The wise Savitri comprehends all forms (in 2 he has engendered what is good for biped himself)
:
illumed
The
and
is
there some-
viprasya brihato vipaschitah, what differently explained which Say ana regards as epithets of Savitri, are connected by Mahidhara, with viprd, and are rendered the priests of the
rite):
not clear
whom
by
Brahma.
Viswd rupdni pratimunchate, he liberates, severally, all that is, according to Sdyana, dtmani badhndti or dhdrayati, he binds or holds in himself: Mahidhara, YajurVeda, 13. 3., explains it, he makes all forms manifest in their own substance, by removing darkness.
2
forms
FOURTH /SHTAKA
the heaven,
1
FOURTH ADHYAYA.
371
the
Dawn.
After the passage of which divine (being) the
3.
he who by his greatness has measured out the terrestrial regions, the
divine Savitri,
(is)
resplendent.
4.
Surya
3
;
or thou passest
Thou alone
SyXvXswa
offers praise,
Savitri, to thee,
The
deity
first
verse
is
Anushtubh, of the
1.
rest
Gdyatri.
We
4
:
solicit
of
the
divine
Savitri
enjoyable
is
v^ga xxv.
(wealth)
may we
receive from
Bhaga
that which
Naham
fest
2
Yajush, 11. 6. sa etasah savitri: Sdyana explains etasah by etavarnah, svbhrah, sobhamdna, white-coloured, bright, shining Mahidhara resolves it into etad, this?, this world, and
:
sete,
who
reposes in,
who
means a
3
may
is
be intended to designate
According
;
to
is
Sdyana, Savitri
rising
4
Surya
The
text has
it
is
here
dhanam
wealth.
2c2
372
2.
RIG-VEDA SANH1TA.
Nothing impairs the sovereignty of this Savitri, which is most especially renowned and beloved.
3.
is
we
solicit
(of
5.
Remove from
us, divine
is
Savitri,
good.
3
all
misfortunes
6. Let us be void of offence towards Aditi, accord4 ing to the will of the divine Savitri: may we be
We
all
hymns Savitri,
the pro-
with)
8.
the gods;
The divine
Savitri,
object,
who proclaims
and gives them
his glory
life.
to
all
these
living beings,
Sa Savitd Bhaga
or the latter
may
be an attributive,
Para duhshioapnyam
I.
suva
Sdyana
:
the
occurs in the
Sdma-Veda,
3
141.
Bhadram, progeny,
vai,
4
cattle, dwelling, as by the text, prajd, bhadram, pasavu bhadram, griham bhadram iti. Devasya savituh save the last is explained by the scholiast
:
anvjndydm mtydm, his will or assent existing: Aditi is said to mean here bkttmi, the earth. 5 Vhwadeoam, as by the text, Tamhi mrvdtmatwdd Indram, Mirram, V <tru nam, A ynim d huh, they have verily called him Indra, &c, horn Ids identify with all.
FOURTH ASHTAKA
FOURTH AOHYAYA.
;
37o
The
deity
is
first six
verses
is
Anmhtubh, of the
rest Jugati.
1.
who
is
pre-
vargaxxvn.
sent: praise
reverence,
him with these hymns; worship Mm with him who is the thunderer, the showerer,
the bountiful,
2.
lie
strikes
who impregnates the plants with rain. down the trees, he destroys the
terrifies
Rakshasas, he
weapon
of rain,
3.
man
when Parjanya, thundering, slays the wicked. As a charioteer, urging his horses with his whip,
janya, (driving the clouds before him), makes manifest the messengers of the rain the roaring of the
:
strong,
becomes
o.
creatures
when Parjanya
ferti-
with showers.
J)o thou,
Parjanya is India in his character of the sender of rain: Sayana cites Yahat Niruhta, 10. 10., ibr various fanciful ety1
mologies, hb par, derived From trip, to satisfy, by reversing the final consonant of the hitler, .md rejecting its initial, janya may
janayUd, or impeller, rasdndmt the usual Unddi derivation is quite as probable, which refers it to vrhh, to rain, p being substituted fur v, rl becoming the yuna, ar, and e/t beinchanged toj, anya is the affix.
either victor, jetd, or generator,
fluids,
imply
prdrjayitd, of
The
text has
only dufdn,
bhatdn, warriors.
: :
374
earth
is
RIG-VEDA SANHITa\
bowed down
;
cattle thrive
all
us,
Maruts
xxvm.
thou who art the sender of rain, our protector. 7. Cry aloud over (the earth); thunder; impregnate the plants; traverse (the sky) with thy water-
may
level.
Raise on
(its
pour down
peded
earth,
9.
let the
rivers flow
unim-
to the east
and
let there
and all that is upon the earth. Thou hast rained: now check well the rain: thou hast made the deserts capable of being crossed
rejoices,
10.
thou hast given birth to plans for (man's) enjoyment: verily thou hast obtained laudation from the people.
Prithivi
the Rishi
Bhauma
the metre
Anushtubh.
xxix.
1.
the frac-
latter
to the
According
to
FOURTH ASHTAKA
FOURTH ADHYAYA.
375
Wanderer
thee with
in
various
hymn
3.
(sacred)
solid
earth, sustainest
by thy
when
cloud
(LXXXV.)
Atri; the metre Trishiubh.
Varga
The
1
deity
is
Varuna;
the Rishi
xxx.
to the imperial
He
fire
in the
mountain. 3
3.
Varuna has
he monarch
to the
parvatdndm hhidram
fracture, or
See vol.
p. G2, note 8.
fire
o"
human
3
beings, digestive
:
fire.
creeper, Mahid/iara observes, grows in the clefts of the stones of mountains, jwrvatdnd/n pdshdnasandhisku somavullyd utpddyamdnativdt.
Somam adrau
the
Soma
376
RIG-VEDA SANHIlA.
the barley.
earth,
forth
)
mid-air,
and heaven,
Varuna, the destroyer of the Asuras, who, abiding in the mid-heaven, has meted the firmament by the sun,
as if
6.
by a measure.
No
offence
a companion, a brother,
it
us.
Yavom na
soil,
vruhtir, vyunat.fi
bhuma
Sdyana
is
disposed
jo
pnmdn, who
it is
waters the
not so
explained in the Niruhta, 10. 4. * But these wonderful acts, according to Sdyana, are not the
acts of
Varuna, but of Parameswara, the Supreme Being, from his existing in the forms of Varuna and others, karma Parumeswarasyaica ttchitam na Varunasya, tasya Varunddirupdvasthdndt.
3
as
same
first
ya being pleonastic ;
the
he explains by ddtfi, a giver, or by guru, a spiritual preceptor. 4 Varundranam vd: the Pada separates the word into
uncertain
Varuna and Aranam: the meaning of the latter is somewhat Sdyana explains it as asabdam, not having sound
:
is
FOURTH ASHTAKA
8.
If,
FOURTH ADHYAYA.
who
377
like gamesters,
mit offences) knowingly, or (those) of which we know not, do thou, divine Varuna, extricate us from them
all,
as if
dear,
Varuna,
the
last
Ruhi
is
A TBI
which
the
it is
metre
Anushtuhh, except
verse, in
Virdt-purvd.
1.
whom you
treasures
both
^* *
protect
the
substantial
(of his
enemies),
Trita (confutes)
the
opponents).
2.
We
who
are
irresistible in conflicts,
who
are renowned
2
in battles,
who
3.
Overpowering
is
is
bright (lightning)
Magha-
van,
as
they go
together
We
who
by day
1 Vd/rir-ica Tritah: the comment explains this, Trita rishi prativddavdkydni prabkinotti, as the Rhhi Trita breaks or refutes controversial arguments : or Trita may mean Agni, who,
Paneha charshanih:
this
precludes
all
allusion to
mytho-
logical beings.
378
like mortals,
RIG-VEDA SANHITA.
who
Adityas}
6.
The invigorating
the Soma-juice
do you bestow food upon the pious great riches upon those who praise you bestow food also upon those
;
who
praise you.
are the
Maruts
Atri
;
the Rishi
is
is
Evayamarut, of
the race of
the metre
Atijagati.
xxIil
1.
May
the
voice-born
praises
of
Evayamarut
Maruts: 3 (may
they reach) the strong, the adorable, the brilliantlyadorned, the vigorous, praise-loving, cloud-scattering,
EvatXmarut
glorifies those
who
are manifested
and speedily with the knowledge (that the sacrifice prepared) your strength in action, Maruts, is not
:
is
to
be resisted,
liberality
3.
:
(though
qualified)
by (your)
infinite
as mountains.
Evayamarut
(coming) brilliant and happy from the vast heaven, hear (his invocation)
1
;
in
is
no
Anseva: ansa
is
the
name of one of
:
stones restricts
Soma
effusion.
is
Vishnave Marutvate
vishnave
liast as
Indra,
of
as
i.
whom Marutvat
an
alterna'ivc,
a usual designation
he admits, however,
462.
FOURTH ASHT\KA
FOURTH ADHYAYA.
(of
379
4.
Maruts) has
(where)
common dwelling-place,
when
its
EvayXmarut
which
Let not the sound (of your approach, Maruts), is mighty, the announcer of rain, the shedder
loud,
of light, diffusive,
your functions.
6.
xxxiil
for overseeing
:
(what
for)
who
who
May
resplendent
protect
Evayamarut:
they,
whose
made
to our proffered
praise,
1 Nayeshdmlrisadhastheishteis explained by Sdyana,Marutdm swakiye nivdse tishtatdm preritd na ishte na itate chalayitum, there is no impeller who has power to cause the movement of the Maruts when abiding in their own abode.
That
is,
may
be con-
380
MAttUT
:
do you,
1
who
foes.
sacrifice, so
that
may be
the invocation
EvayaMARUT
MANDALA
VI.
ANUVAKA
ADHYAYA
1.
IV, (continued).
SUKTi
The
deity
is
I.
is
(1.)
Agm;
who
is
the the
llixiii
Bhakauwaja,
son of Bkj-
haspati,
metre
is
RUhioi
Mandnla; the
Trtshtubh.
first
xxx iv
1
Indra,
it.
is
meant.
more than ordinarily obscure, abounding in unusual words, and unconnected and ungrammatieal constructions thus the name of the Rishi, Evay&marut, remains unThis Stikta
:
altered in
its
may
be
its
syntactical
connection with the rest of the sentence: this possibly has led
Professor Benfey to regard
it
as
in
the
this
sturmvoll
Marut, hut
would not get quit of the grammatical incompatibility, as the Maruts are always designated in the plural, except when spoken
of as a gana, a troop or company
for giving to
;
Ecayd
Sdyana
is
sufficiently
FOURTH ASHTAKA
to Avhora their
FOURTH ADHYAYA.
1
j
381
pleasing of aspect,
at
this
rite:
celebrator of
sacrifice,
now
the
sit
down on
cepting
(sacrificial)
and being
glorified:
for
many Vasus by
the path (of the firmament); thee, the radiant Agni, of goodly
aspect,
Men
when
oblations;
and when
delighting, Agni, in
thy auspi-
names which
ydmarnddkhyasya dtreyatya muner-drsham, its Risfii the muni of the race of Atri, who
marut.
1
Sukta
lias for
named Evayd-
hi Agne prathamo manotd: the last word is interdevdndm mano yatrotam, sambaddham, where, or on whom, the mind of the gods is attached or, as more fully ex-
Twam
preted
plained
in the scholia
and other
divinity on
texts
on the Aitareya .Brdhmana, on this which occur, II. 10. 1. devdndm mandnsi
;
whom
is,
firmly concentrated, he
2
called
Manotd.
is,
Ndmdni
such appellations
as JdtavedaSf
may
Vaiswdnara, and the like; or ndmdnif it is said, mean hymns, the materials or means of adoration, stotrdni
namanasddh andni.
: :
382
5.
RIG-VEDA SANHITA.
Men
exalt thee
upon earth
men: 1 thou who extricatest (us from be known as our preserver, as the unfailis
xxxv.
6*
Agni, who
adorable,
the
Intelligent,
we
Agni
men
to heaven.
(We
;
of ever-existing
men
benefits)
food, the
who
is
wor-
thee,
The man, Agni, who worships thee, who praises who offers oblations to thee with kindled fuel,
all
desired wealth.
To
thee,
mighty
on the
:
Agni,
we
fuel,
offer
exceeding
with oblations
(we
glorify thee)
altar,
may we
be successful in our
men,
is
that
is,
of male
posterity.
2
the epithet
explained nitydcharacterizing
ndm
priests
ritwigyajamdnalakshandndm,
constant,
and
and
FOURTH ASUTAKA
11.
FIFTH ADHYAYA.
383
earth
with light, who art the preserver (of man), and (who art) to be glorified with praises, shine brightly upon
us with abundant food, and with substantial riches.
bestow upon us at all times opulence conjoined with dependants, and (grant)
12.
Possessor of wealth,
abundance of
and grandsons
may
our wishes,
and
from blame; and may there be auspicious and reputable (means of subsistence).
free
may
I obtain
be enriched;
for,
worshipper.
FIFTH ADHYAYA.
ANUVAKA
S6kta
The
deity
is
I.
(continued),
II.
is
(II.)
;
Agni;
the JRishi
Bharadwaja
which
the metre
is
Anushtubh, except
1.
it is
Sakvari.
Vargai.
Thou
lation offered
therefore, beholder
of
all,
and nourishment.
2.
Men
and with
The
sun,
it is
said, at the
is
fire,
:
whence
it
is
visible
the term
384
3.
RIG-VEDA SANIIITi.
The
offerers of praise,
sympathizing in satisfacsacrifice,
banner of the
when man,
the descendant of
thee to the rite.
4.
Manu,
May
the mortal
prosper
who
propitiates
thee,
who
those
sins.
enjoys. Agni, a
a.
dwelling peopled
life
of a hundred years.
6.
when
Thou
art
now
to be praised
is
vdjhi, he
who goes
as
swiftly,
and
text,
it
is
an
and wind,
fire,
by another
agnir-
suryas
te
vai vdjinah,
vdjins.
1
Sdma-Veda,
I.
first
line is
little different.
by
if
praise; kripd
oceurs subsebistre, as
word was properly in the nominative krijt Sdyana here explains it by stutyd, by praise, metaphorically, or literally, by
is able to compel the presence of a deity, abhimukhi* karana samarthyd: it occurs in a passage quoted in the Nirnhia, 6. 8., where it has apparently the sense of praise; but there is no explanation beyond its derivation from krip* lo be able or capable: Mahidhara, Yajush, 17. 10., explains hripds sdmarthyena, diptyd vd t by ability, power, or by lustre.
that which
FOURTH ASHTAKA
for thou
FIFTH ADHYAYA.
385
an elder in a
8.
and
Thou
by the
act of attrition
thou art food and dwelling f thou art like a (new-born) babe, and variable (in movement) as
ambient wind
a horse.
9.
unfallen (trees)
as
who
the forests.
10.
Thou
habitations of
to
perform
sacrifice:
who
art
and may we overcome our adversaries, our 3 iniquities, our difficulties may we overcome those (sins
:
Ranvah puriva jury ah sunttr va trayaydyyah: the first is interpreted nagan/dm vriddho hitopadeshtd raja iva. ramaniyah, to be had recourse to as to an old Raja giving good
1
,
part
council in a city
cherished
like a son
or trayaydyya
may
be explained, enj
dowed
or one
having had three births, the natural, investiture with the sacred string, and initiation or preparation for sacred rites, dikshd. 2 Sicadhd gay ah are rendered annam griham cha there is no
:
The Sdyana
VOL.
text has td
tarema,
may we
2 D
386
RIG-VEDA SANHITX.
;
of a prior existence)
protection.
thy
The
Vargain.
\m
deity
the metre
is
Trishtubh.
rites,
The
lives
offerer of sacrifice,
who
light,
and
1
man whom
faction with
shield
2.
protectest
by thy
from iniquity.
has presented (oblations) to Agni, the
(wealth), sacrifices
He who
possessor
sacrifices,
of desired
with
(all)
the
acts: him,
afflict,
nor
When
is
ance
all,
generated
in the woods,
4.
everywhere beautiful.
Sharp
a horse
forth his
is his path, and his vast body shines like champing fodder with his mouth, darting tongue like a hatchet, and burning timber
who
fuses (metal).
is is
abandonment
is
or escape.
2
Heshasivatah surudho
na,
ayam
gdh
them
their
this,
understood
ranvah
is
an epithet of ayam,
literally,
beautiful.
is,
as a
FOURTH ASHTAKA
5.
FIFTH ADHYAYA.
flames)
as
387
He
casts
(afar his
an archer (his
when about
he who, variously moving, passes through the night, like the light-falling foot of a bird perched upon a
tree.
6.
Like the adorable sun, he clothes himself with friendly light, he crackles
:
Vargaiv.
(he
it is)
who
is
luminous by night,
is
and who lights men (to their work) by day; who immortal and radiant who lights men by day,
;
7.
Of whom a sound
is
among
the (burning)
plants: he
humbling (our
8.
who, moving not with a shifting, variable motion, but, foes), fills the well- wedded earth and
He who
(rays), as if with
who
shines like
own scorching
(flames),
who imex-
Sdyana
yathd swarnahdi'ah swarnddikam drdvayati tathdgnir vanam bhasmasdt karoli, as a goldsmith fuses gold and the rest, so Agni reduces the wood to ashes perhaps something more
:
is
implied
reduction to ashes.
:
2 A rodasi vasund swpatni, sobhanapatike dydvd yrithivyau dkanena piirayati is the amplification of the comment, he fills with wealth heaven and earth, both having a brilliant husband or lord who that is, is not specified, unless it be Agni or Indra.
:
2d
388
RIG-VEDA SANHItX.
Son of strength, invoker (of the gods), in like manner as at the worship of the gods by Manu thou
didst offer worship with sacrifices, so now, Agni, with
willing mind,
deities,
May
is
day,
grant us
immortal,
commendable food he who is the life of all, who knows all that exists, who is our guest, waking amongst men at dawn.
Whose great deeds his worshippers now brate, who is clothed with light, radiant as the
3.
cele-
sun,
exempt from decay, the purifier, he illumes (all things), and destroys the ancient cities of the dispersed (evil
beings)/
4.
2
to
be praised : Agni,
sitting
upon the
(sacrificial) viands,
and food giver of strength, bestow strength upon us triumph like a prince, so that thou mayest abide in our un:
assailed (dwelling).
5.
He who whets
who
1
Vayu,
Ribhur-na is explained uru bhdsamana surya iva. Asnasya chid: from as to pervade, vydponasila^ya, of the pervader, that is, according to Sdyana, Rdkskasddeh, of the
2
like
it
may
FOURTH ASHTAKA
*
FIFTH ADHYAYA.
prevail
389
him)
may we
(over
who
is
not
Thou
y arga
VI.
the won-
Agni disperses the glooms like the adored (sun) moving on his path, imbued with light. 7. We celebrate thee, who art most adorable, with
sacred
praises:
1
hear,
Agni,
our
laudation:
the
thee
who
VXyu
in
strength.
8.
Quickly conduct
us,
to riches
tend) to him
living for a
who (now) glorifies thee, and may we, hundred winters, and blessed with excel-
SUKTA V.
1.
(V.)
as before.
VargaVii.
youthful,
the irreproachable,
thee
Arhasokaih, prasasyair diptikaranaih stotraih, with excellent illustrating praises, or it may be an epithet of Agni with
l
yukta
understood,
;
of,
excellent
radiance
3fahidha.ru,
Y ajur-Veda, 33.
like the sun
;
13., explains it arkavat suc.hante, which shine and hence arhasokaih means, he says, mantraih,
with prayers.
390
2.
RIG-VEDA SANHIlA.
Bright-blazing Agni, invoker of the gods, to
and day, the riches (of the oblation) they have deposited in the purifier (Agni) all good things, as they have placed all beings upon earth. 3. Thou abidest from of old in these people, and by thy deeds hast been (to them) the conveyer of
:
Do
who
art
own
imperishable flames
him who
injures us
He who
with
sacrifice,
art
and (abundant) food. Accomplish quickly, Agni, that for which thou solicited: endowed with strength, oppose by
who
art
thy worshipper, by
7.
whom
May we
we
:
that which
desiring food,
obtain food
may we
sacrifices,
an appellative
would
render
tible
2
it
sacrificers, a sense
obviously incompa-
FOURTH ASUTAKA
FIFTH ADHYAYA.
as before.
391
The
1.
deity,
is
He who
sacrifice,
vargaviii.
new
to thee, the
consumer of
the divine;
dark-pathed, the
2.
resounding
youngest
(of
the
gods),
(forests).
3. Pure Agni, thy bright flames, fanned by the wind, spread wide in every direction, consuming abundant
thy (band of
many-
blazes fiercely.
a hero
is
the destroying
(energy) of Agni
the forests.
6.
irresistible
and
fearful,
he consumes
Thou overspreadest
Kshdmvapa?ui,mundayanti,
lit.
p. 178, verse 4.
Ydtayamdno adhi sdnu prisneh, bhumer-upari parvatdgrddikam prati swakiyam agram vydpdrayan, displaying its own point or Hame upon the summit, and the like, of the mountains
to.
volcanic eruptions
may be
possibly alluded
392
RIG-VEDA SANHITA.
do thou disperse all perils, and, (our) adversaries by thy mighty (powers),
and
to
him who
praises thee
comprehending
1
and
infinite.
Agni
as
Vaiswanara
is
the deity
the
Ruhr
is
as before; the
last stanza*, is
Vargaix.
1.
as
The gods have generated Vaiswanara,2 Agni, the brow of heaven, the unceasing pervader of
guest of men, in whose mouth
(is)
3
earth, born for (the celebration of) sacrifice, wise, imperial, the
the
(The worshippers)
sacrifices,
4
bond of
great
In the
first
word
chitra, wonderful,
in the second,
chandra
by
also be applied to the priests who generate Agni Vaiswanara is variously explained, but it most usually implies, what or who belongs to, or is beneficial to, all
2
Devd may
:
attrition
(visicd)
men
(narah).
I.
zSdma-Veda,
full.
4
Mahi-
dhara's explanation
to the
same
effect as
Ndbhim yajndnam
ndbhi
is
handhakam,
rites.
FOURTH ASHTAKA
FIFTH ADHYAYA.
:
393
receptacle of burnt-offerings
oblations,
emblem of
3.
The
becomes wise,
Vaiswanara,
(sacred) rites.
5.
the
The summits of the firmament are measured by light of VaiswXnara, the manifester of ambrosial
:
(rain)
all
acts, is
he
who made
made) the
all
all),
the protector
scholiast, in
the *antariksha, or
firmament.
3
sacrificial fires
falls
becomes clouds
in the atmosphere,
and
394
RIG-VEDA SANHlTiC.
S6kta VIII.
The
deity
(VIII.)
is
and Rbhi
as before
VargaX.
1.
commemorate promptly
all -pervading
at the holy
ceremony
the
might of the
:
the radiant
Agni
VaiswAnara.
2.
the pious
Vaiswanara, the performer of good deeds, has attained heaven by his greatness. 3. The friend (of all), the wonderful (Agni). has upheld heaven and earth: he has hidden darkness within light: he has spread out the two sustaining (worlds, heaven and earth), like two skins VaiswA:
nara comprehends all (creative) energy. 4. The mighty Maruts have seized upon him on the lap of the waters (in the firmament), and men have acknowledged him as their adorable sovereign MXtariswan, the messenger of the gods, has brought Agni
:
Vaiswanara
sun.
5.
To
those,
thee,
who
exempt
may we
obtain,
::
FOURTH ASHTAKA
FIFTH ADHYATA.
395
who
offer
(oblations)
(beyond
SUKTAlX.
Deity, Rishi,
1
(IX.)
as before.
and metre
The dark day and the light day revolve alternate, affecting (the world) by their recognisable (proAgni Vaiswanara, manifested like a prince, perties) dispels darkness by his lustre.
:
Var g a XI
2.
who are assiduous in united exertion weave what (man) may the son declare the words that are to be spoken in the next world, (instructed) by a
father abiding below.
1
The
first
ndham tantum na
vijdnd-
my-otum, na
yam
cording to those
who know
tradition,
sampraddyavidah, sayg
:
Sdyana, a figurative
the
threads of the warp, tantu, are the metres of the Vedas, those of
the woof, oUi, the liturgic prayers and ceremonial, the combination of
which two
is
Veddntis, understand
the threads of the
woof the
gross,
is
warp being the subtile elements, those of the and their combination the universe either in:
terpretation
sufficiently intelligible,
Veda
less
easy to give
intel-
paro vaddti avarena pitrd, and. the scholiast does not materially help us of whom (may) the son (say) in this world the words
:
(may
say) by the
396
3.
1UG-VEDA SANHITA.
knows the threads of the warp and of the woof, he speaks in due season what is to be said,
verily
He
who comprehends
all
this
(universe);
who
is
the
This
:
ings
VaiswANara is the first offerer of burnt-offerbehold him this is the light immortal amongst
:
mortals
he has been born in a bodily shape, immovesteady light, swifter than thought, stationed beings to shew (the way) to happiness
is,
among moving
7
.
with a
little
by manushya, a man, vahtwdni by vaktavydni, para by parastdt, or amushmin loke varttamdno yah suryah, the sun who is abiding in the other or future world, he being instructed, anusishtah san, by the father abiding below, or in this world, pitrd avastdt asmin loke varttamdnena, that is, by Agni Vaisicdnara, vaiswdnardgnina, as it
explains putra
is
Sdyana
ya
sthitak, he
in
who
is,
is
stationed above, or
heaven
all that
may
be intended
that no
may
be
his
them by Agni,
more than the Agni of Sdyana explains the passage, no man, however taught by a father born after
parent or source, the sun being no
:
heaven
know any
Or
is
manifest as
2
According
to
the
the light
is
means of true knowledge, to which all the senses, together with the mind and consciousness, refer, as to the one cause of creation, or Paramdtmd, supreme spirit.
seated spontaneously in the heart as the
Brahma,
FOURTH ASHTAKA
all
FIFTH ADHYA.YA.
and of
like
397
wisdom,
mine eyes
(to
behold
this
light
that
is
placed in the
the receptacle
:
heart (seeks to
of distant (objects),
shall I declare
7.
(towards him)
(him)? how
gods,
All
the
alarmed,
abiding in darkness:
SUKTA X. (X.)
The deity
is
Agni
the metre
it is
is
Trishtubh,
Virdj.
Vargaxn.
rupted
with prayers;
for
the
resplendent Jatavedas,
makes us prosperous in sacred rites. 2. Brilliant, many-rayed Agni, invoker of the gods, kindled with many fires, (hear) this (praise) of men;
which delightful
as
praise,
pure as the
clarified
butter
him
pious, presents to
Agni (oblations) with prayers: the wonderfully radiant Agni places him with marvellous
The dark-pathed,
as
soon as generated,
filled
; :
398
he,
RIG-VEDA SANHITA.
the purifier,
is
now beheld
(in
Bestow quickly, Agni, upon us who are afiluent wealth, with abundant oblations), wondrous
men with
Agni,
desirous
(of the
offering),
accept this
sacrifice, this
tion),
sitting
down
accept
(race),
of the
they may
sorts of food.
7.
and may we, blessed with virtuous male descendants, enjoy happiness for a hundred winters.
Sukta
XL
(XI.)
Vargaxin.
Agni, invoker of the gods, do thou who art adorable, being instigated by us, worship at our pre1.
sent
sacrifice),
as if with their
mouth
3.
ever addressed,
Agni, to
sage, the
inasmuch
when
the pious
FOURTH ASHTAKA
FIFTH ADHYAYA.
399
the reciter (of the hymn), repeats at the ceremony the gratifying measure.
4.
The
brilliant Agni,
:
resplendently
offer
and
earth, thou
whom,
men,
When
when the
well-
trimmed
ladle, filled
had
recourse
6.
to, as light
with brilliant
may
with oblations,
Agni, the invoker of the gods, the lord of sacriabides in the dwelling of the insti tutor of the
1
vargaXiv.
rite,
to offer sacrifice to
ture in wisdom,
every sacred
rite,
three (worlds),
move with
Tit or distress, he who is disTodusy a, from tud, to by ascetic devotion, tapasd pidyate, that is, the yajamana.
1
t
tressed
400
RIG-VEDA SANHITA.
of
men
3.
sun 1 on his
ious
(celestial)
2
(wind)
amongst the
all
immortal, unim-
own
is
(lustre).
that exists,
propitiated
in our dwelling
by our
praises, like
those gratifying
soliciting
he
is
glorified
by the celebration of
5.
They
glorify his
when,
who
6.
ment
(thy)
fires,
(guard)
from reproach
:
thou
bestowest
riches,
may
a hun-
dred winters.
1 Todo adhvan na: here todo, is said to signify the sun as the sarvasya preraka, the urger, impeller, or animator of all. 2 Adrogho na may also mean, according to Snyana, as of one
not liable to be oppressed oi- harmed, adrogdhavya, or it may imply the vital air, the non-injurer, the sustainer of all, prdna rupena sarveshdm adrogdhd, that is, the wind, vdyuh.
3 Etari na etari is explained gantari, a goer ydchamane pvrushe vidyamdndni stotrdni yathd atyantam auhhaltardni like praises which being present in a man soliciting, going, or
: ;
FOURTH ASHTAKA
FIFTH ADHYAYA.
and metre as before.
401
The
1.
deity, Iliski,
Auspicious Agni,
all
vargaxv.
re-
nowned
rain of heaven
the waters.
2.
Do
thou,
:
who
the
art adorable,
precious wealth
(around)
like
circumambient
That man, the protector of the virtuous, destroys, Agni, his enemy by his strength, and baffles, intelligent, the might of (the Asiira) Pani, whom
3.
of riches.
4.
fices,
praise,
by prayers, by
sacri-
men (who
praise thee),
those
descendants,
:
(that
may
grant also
thy
Twam
JBhago
?ia
the scholiast
makes
the
an adjective, bhajaniya,
be wor-
is
said here
to
2 E
402
RIG-VEDA SANHITA.
away from a
nant adversary.
6.
be our councillor
with food:
filment of
may
I,
by
:
all
my
my
desires
may
male
descendants,
enjoy
winters.
Vwga xvi.
]\f
tion
and
with praises,
quickly
become distinguished as first (amongst men), and acquire ample food for the support (of his children). 2. Agni verily is most wise; he is the chief performer of religious
rites,
a holy sage
the progeny of
men
fices.
glorify
Agni
3.
The manifold
treasures of the
enemy (detached
thee,
triumphing
his worshippers)
a male
sub--
duer of
are unobstructed
(by evil
spirits),
(offerers) at sacrifices.
FOURTH ASHTAKA
6.
FIFTH ADHYAYA.
403
in
gods,
felicity,
iniquities,
and may we overcome our adversaries, our our difficulties may we overcome them by
:
thy protection.
The
StfKTA
deity
is
XV. (XV.)
VItahavya, of the family
;
Agni
of Angiras, or
Bharadwaja,
Jagati
;
as before
fifth,
second, fourth,
ninth stanzas
is
of
the tenth and following four, and of the sixteenth and nine-
who wakes
at
Vargaxvii.
who on every
attrition),
occa-
consumes
flaming, the
the
Do
thou,
factor of
art unresisted,
is
skilled
defender
strength,
who
and a
This
is
the
same passage
to
as occurs in
Sukta
III. v.
11, see
p. 385. 2 If applied
Bharadwaja
this will
be an appellative, he
by
whom
may
be taken
name
or the epithet
to
2 E 2
404
RIG-VEDA SANHITA.
4. Propitiate with pious praises the radiant Agni, your guest, the guide to heaven, the invoker of the
gods (at the sacrifice) of Manu, the celebrator of holy rites, the speaker of brilliant words like a learned
sage, the bearer of oblations (to the gods), the lord,
the divine.
5.
(Propitiate him)
who
shines
who
like
(a warrior)
is
satiated
(with
food),
exempt
(him) who
Agni with
god
among
7.
purifying,
sacrifice
:
permanent,
let
(us)
at the
far-seeing,
that exists.
8.
men
to both (gods
and men),
offered, vita y
Bharadwdja, by
:
whom
is
See vol.
I.
p.
165, verse 15
its
is
explains etasa by
FOURTH ASHTAKA
and at each sacred
traversest earth
FIFTH ADHYAYA.
as
405
rite the
We
of
little
sacrifice
may he announce
the immortals.
Thou cherishest, thou protectest, Agni, that man who offers worship, hero, to thee, the far-seeing thou rewardest with strength and with riches him
11.
institution,
sacrifice.
2
(who
effects)
the
mighty one, from wickedness may the offering come to thee free from defects may desirable riches, by thousands, (reach us). 13. Agni is the invoker of the gods, the lord of the house, the ruler, who knows all that is, knows all
:
existing beings
he
is
let
him who
is
observant of
minister
of the sacrifice,
bright with
is
ii.
917919.
Yajnasya vd nisitim vd vditim vd
sanskdra,
perfection,
:
the
first is
explained by
Sdyana,
udyamanam, going up
of either to yajna
is
from
it
40G
this
RIG-VEDA SANHITA.
thou
upon the
:
(sacrificial)
viands duly
us in battle, whereby
we may
may we
Vargaxx.
may we
all
pass over
them by thy
protection.
down
first
with
the
upon the
fumes) and
suffused
17.
The
priests
churn
thee, Agni, as
was done by
See the
last verse
Urndvantam, hvtdyinam ghritavantam: the stanza is quoted in the Aitareya Brdhmana, with a partial explanation, which is amplified by Sdyana: the altar is built up like the nest of a bird, ktilaya, with circles, paridhayali of the wood of the hhayar or devaddru, in which, avisambondah romaviseshah, sheep's wool and fragrant resins, the materials of incense (cjutjgulu dhupaxddkanam), are placed, ete uttaravedydm sthdpitdh .>v>
,
altar.
com-
ment on the Urdlmiana he explains the terms anushthdtre yyamdndya tadu pahdrdrtham, for the sake of the benefit of
the sacrificing institutor of the ceremony.
*
Ankuyantam amuram:
the
first
refers,
according
to
the
FOURTH ASHTAKA
1
FIFTH ADHYAYA.
to
407
8.
Be bom, AGNI,
Lord of the house, Agni, we, amongst men, promote thine increase by fuel: may our domestic
19.
fires
be supplied with
all
that
is
essential
enliven us
ANUVAKA
ADHYAYA
Sukta
The
deity
is
II.
V. (continued).
I.
(XVI.)
the metre
is
Gdyatri, modified
verses as
Varddhamdvd
is
and forty-eighth
forty-sixth, in
verses, in
which
is
it
which
it
part of
the Veda.
1.
Vargaxxr
Manu,
at
Agni'* attempting at
first to
run away
properly
from the gods, devcb/iyak paldyamdnam. 1 Asthuri for asthvrini gdr/iapatydni santuisthuri
a one-horse car
fuel
:
is
or waggon which
implies a non-one-horse
its
cart, that
tents, or
a cart with a
full
con-
cattle,
dhanddibhih sampurndni.
*
Sdma-Veda,
i.
2.,
n. 824.
408
2. Therefore
RIG-VEDA SANHITA.
do thou at our
to the great
deities
bring
them worship.
(how
4.
(little)
paths
at sacrifices.
oblation,
4
(twofold capacity),
with
sacrifices.
As
many
blessings
Varga
xxn.
upon Divodasa when presenting libations, (so now grant them) to the (actual) offerer, Bharadwaja. 6. Hearing the adoration of the sage, do thou, who
art the immortal messenger, bring hither the celestial
people.
7.
crifices,
convey their
(sacrificial)
food
to
the
gods.
8.
glorify
all
Ibid.
ii.
825.
are explained severally
little
Adhvanah pathascha
mahamdrgdn,
;
roads or paths
that
according to Say ana, put the sacrificer into the right when he is going wrong in the ceremonial or sacrifice.
3
way
Sdyana
considers
Uharata
Dushyanta.
4
is
;
wished
for,
and
re-
moving what
undesired,
is
twofold
ishta prdptyanishta-
parihdrartlpendgnir duidhd.
FOURTH ASHTAKA
FIFTH ADHYAYA.
409
by thy mouth
10.
Come, Agnj,
being
:
sit
1
down
11.
grass.
We
augment
thee,
Vargaxxm.
great,
upon us (wealth), excellent, and (comprehending) worthy male descendants. 3 13. The sage, Atharvan, extracted thee from upon
1.,
n. 10.
his
the Brahinans.
p. 272.
364;
vol. VII
Sdma-Veda, n. 11., Yajur-Veda, 3. 3. Sdma-Veda, II. 12. suvira or suviryya always implies having male descendants, bonos vivos habens, or bonorum virorum
3
:
possemo.
4
Tadm
viswasya vdrjhatah
pushkardd adhi athavvo niramanthata, murddhno the verse occurs in the Sdma-Veda, I. 9
:
according to Say ana, pushkardd: adhi means pushkarapariie, or the lotus-leaf, as by the text pushhara-parne Prajdpatir b/nimim aprathayat, upon the
Tajtish, 11. 32.
lotus-leaf
and the
Manu
:
1.: hence,
it
may
murddhan,
things
Mahidhara
a text to shew that atharvan means prdna, vital air or life, and pushhara, water, and explains' the passage, the vital air extracted fire or animal heat from the water, prdna udahnsu-
hdmd-agnim
niseskena, mat.hitavdn to vdtjhata he assigns the usual import of ritvij, ministrant priest, and explains the last
:
?entence, all the priests churned thee out of the head or top of
the
wood of attrition
410
14.
RIG-VEDA SANHITA.
The
Rishi,
Dadhyanch,
Asuras.
Varga XXIV.
15.
spoil
in battle.
16.
may
praises in this
17. Wheresoever,
is
directed,
manner augment with these libations. and upon whatsoever thy mind thou bestow^st uncommon vigour, and there
our praises).
Var*a
XXV.
20. Surpassing
all
earthly things,
may he
bestrw
upon us
21.
unresisted, unassailed.
this
lustre,
anena prakdrena, thus, in this Hard, other, may mean also, according to Sdyana, in his comoffered by others, or by the Asuras, asuraih kritd mentary on the Aitareya Brdhmana, where the verse is cited,
1
manner
3. 49.,
to the
he understands it differently, or, other than those offered gods, or adverse to the gods, propitiatory of the Asuras, asurebhyah hitdh devavdkydditard devavirodhinya ityarthah.
2
The text has nahi purttam akshipadbhuvat : ahshi-pat, akskno pdiaham vindmkam, the offender or destroyer of the
eye: the verse occurs Sdma-Veda,
I.
7.,
it. .57.,
and Yajur-
FOURTH ASHTAKA
22.
FIFTH ADHYAYA.
my
down
411
friends, to
offer sacrifice,
May
who
in every age of
man
24. Giver of dwellings, worship on this occasion the two regal divinities,
acts
are-
holy,
the
Adityas,
who
worshipper.
26.
May
very opulent:
praise.
may
who
(obtain
it),
over-
coming
28.
May
us riches.
shasas.
in the
former
11.58.
1
Brahmanaskave
is
oh
is
said, generates
;
is
cited as authority
vianah
412
Varga
KIG-VEDA SANHITA.
The malevolent mortal who threatens us with murderous weapon, from him defend us, and also
31.
from
sin.
man who
33.
Subduer of
grant to Bharadwaja
infinite
May
(sacrificial)
on the imperishable
paternal (heaven),
2
(altar);
the
cherisher
of the
sitting
on the seat of
sacrifice.
progeny
such (food) as
is
brilliant in heaven.
37. Strength-begotten
4
(sacrifi-
who
art of pleasing
aspect.
38.
We
kdydgnim dhanti, sa prerayati mdnvtam, marutas-tu urasi charan, mandram janayati snearum, mind excites the fire of the
body, that excites the collective vital
airs,
Sdma-Veda,
i.
4.,
n. 746.
Yajitr-Veda, 33.
9.
dhara
2
somewhat
differently,
MahiAgni en:
by manifold worship.
:
Garbhe mdtuh, pituskpitd here, Agni is the earth, tbe father is heaven
father or fosterer of his parent heaven,
as before, the
:
mother of
to
II.
it
Agni
is
said to be the
by transmitting
the
of burnt-offerings
also
Sdma-Veda,
747.
Sdma-Veda, n. 748.
Ibid.
II.
1055.
FOURTH ASHTAKA
FIFTH ADHYAYA.
413
a tree).
who
art like
a fierce archer, or
the
A suras)?
Agni whom (the
priests) bear
of men.
41. Conduct
infinite
the
varga
xxix.
gods
him sit down on his appropriate seat. 42. (Welcome him) as soon as born, like a beloved
:
let
and place the lord of the mansion upon the sacred (altar) whence wisdom is derived. 3
guest,
43.
who bear
as the de-
the identification
is
authorised by
is
said,
when
applied to
1. 16., and with Sdyana's some of the terms are differently explained and applied; thus, Agni is to be considered as the guest, not of the sacrificer, but of the dhavaniya fire, and jdtavedasi is also applied to the latter, as knowing the birth of the churned fire, to whom it is a giver of delight, syona, sukhakara, by giving him a welcome reception. 4 Manyave, synonymous with yajndya, as manyur, ydgah Mahidhara , Yajush, 13. 36., gives the same interpretation it
B rdltmanu
occurs also
Sdma-Veda,
i.
25.
414
Soma-jmce.
45 Blaze up, Agni, bearer of oblations shine, undecaying Agni, radiant with undecaying lustre.
:
Varga
xxx.
him
at
the ceremony
47.
We
offer to thee,
by the
heart,
and
1
(identified)
may
oblation) to thee.
48.
as the
Te
te
may
these
offered
to
Agni
as victims,
rishabhavasdrupena
parinatam san ticadbhakshandya (Jtavir) bhavatu, let the oblation, matured in the form of bulls or cows, be for thy food.
FOURTH ASHTAKA
SIXTH ADHYAYA.
VI.
415
ADHYAYA
MANDALA
VI. (continued).
ANUVAKA
SUKTA
The
deity
is
II. (continued).
II.
(XVII.)
Indra;
the Kishi
'
Biiaradwaja;
the metre
is
Trhhtubh
Vargai.
1.
by thy strength all opposing foes. 2. Drink it, Indra, thou who enjoyest the flavourless Soma) thou who art the preserver, the handsomechinned,
the
showerer
who
praise thee;
who
art
Drink
sun
it
as of old,
and may
it
exhilarate thee
;
make
Abounding
who
art mighty,
in no
(excellence), powerful,
manifold, the
overcomer of
5.
foes.
By
which
(juices)
their offices),
away the solid (glooms) thou hast penetrated, Indra, the mountain, unmoved from its own seat,
416
vargaii.
6.
deeds,
through thy
immature (udders), thou hast opened the strong doors associated with the for the cattle (to come forth)
:
Thou hast
filled
thou, the
:
mighty
one, hast
who
8.
battle
Indra
9.
in the conflict.
when
Am,
Twashtri constructed
for thee,
Fierce Indra,
mighty one, the thousand-edged, the hundredangled thunderbolt, wherewith thou hast crushed the
the
Am.
11.
pleased, exalt,
Indra, whom all the Maruts, alike may Pushan and Vishnu dress for thee 3 and to him may the three hundred buffaloes,
F r
thee,
Pratne mdtard yakvir ritasya, which may be also rendered, according to Sdyana, the ancient parents, the offspring of Brahma: ritasya, brahmano, yahvi putryau, yahu being a
1
2. 2.
According to the legend the gods ran away, the Maruts alone stood by Indra. 3 Pacha t sat am malmkdn tvbhyam, may he cook for thee a
FOURTH ASHTAKA
SIXTH ADHYlYA.
417
9
Thou hast
rapidly
down
to
the
May
:
thee, Indra,
that exist)
who who
art the
maker of
all
these (things
Do
who
of nourishment, of wealth
2
:
15.
May
by the deity
may
S6kta
The
1.
III.
(XVIII.)
deity, Rishi,
is
Praise
him who
pum-pasun puchet is the explanation there is no nominative except Puslian, which is in the following hemistich, and which is followed by Vishnu without a copuhundred male animals
:
:
lative.
4
Trini sardnsi mean, according to the scholiast, three cups Soma which has been
meaning
VOL.
2 F
418
foes),
RIG-VEDA SANHITA.
unharmed by them
upon mankind.
is
benefits)
2.
He
gaged in
battle, the
men
the descendants of
Manu, the endowed with strength. 3. Thou art he who has quickly humbled the Dasyus thou art the chief one who has given posterity to the Arya but, Indra, is not verily thy power
:
:
such ?
4.
if it
'is
who
art manifest at
:
many
rites,
and art the enemy of (our) enemies (the power) that is fierce in the fierce one, most mighty in the mighty
one,
5.
most unassailable
May
;
endure
down
immoveable
(rocks),
and
VargaV.
g.
Fierce Indra,
art he
who
art he
(who
is
and grandsons,
is
who
to be espe-
and power
in the
succeeding verse he
419
With immortal,
he, the
He who
is is
is
no engenderer
of that which
whose name
is
renowned, who
foes)
Chumuri, Dhuni,
and
baffle,
10. In like
sO,*
forest,
:
as
Rdkthe
thou
who
things.
Varga vi.
many, whose union (with energy) the impious is unable to disjoin, come down to us with thousands of
riches
2 by very powerful conveyances.
12.
The
there
is
no antagonist, no counterpart,
1.
and
II,
first
by V&haih,
vehicles, or
the epithet he
2 F 2
; :
420
13.
RIG-VEDA SANniTi.
That exploit
to
is
Atithigvan
yana
Am
and
to his posterity.
The heaven and earth, and the immortal gods, acknowledge thy might doer of many deeds, do that which is yet undone by thee, give birth to a new hymn
:
at (thy) sacrifices.
Sukta
Vargavir.
1'
IV. (XIX.)
before.
May
is
who
is
as a monarch, the
:
fulfiller (of
come hither
may
he
who
space), unin-
jurable by (hostile)
may he who
is
great (in
eminent
(in qualities),
be honoured by the
Our
praise
encourages
Indra
to
munificence,
The same as Divodds, to whom Indra gave the spoils of Sambara. 2 Yatra varivo bddhitdya dive jandya tanve grindnah karah is explained y asm in kale piditaya stotre jandya tat-tanay ydya cha dhanam stuyamdno adaddh, as translated in the text but Sdyana admits another rendering, which he makes, when
1
celestial
people through
relief,
Yajur-Veda, 7. 39.: Mahidhara's explanation is to the same purport, although he renders some of the epithets rather
differently.
FOURTH ASHTAKA
the
vast,
SIXTH ADHYAYA.
undecaying,
strength,
421
quickvnioving,
ever-youthful
Indra,
mighty
with
unsurpassable
who
long, active,
:
and boun-
minded Indra,
herds of cattle.
4. Desiring sustenance, we
In him who
is
observant of pious
is
rites,
who
is
giver of wealth,
who
exalted by the
Soma
beverage,
distributer of food,
treasures
fit
(for
Bestow
:
upon
fierce
us,
hero
VargaVin.
vigour
energetic
and
energy
for
men,
make us happy.
7.
Impart
to us,
may
glorify
Bestow upon
us,
we may
whether they be kinsmen or strangers. May thine invigorating strength come from the
west, from the north, from the south, from the east;
422
RIG-VEDA SANHlTi..
it
:
may
grant us riches
We enjoy,
tion, desirable
and
over
reputation:
(earthly
grant
sovereign,
who
rulest
and heavenly)
and in-
finite treasure.
11.
We
protection, that
Indra who
is
who
is
the showerer
;
prowess)
subduing,
who men
looks
upon himself
I
as the greatest
of
whom
am
upon the earth at the time of battle, and of obtaining) sons and grandsons.
13. Invoked of
thee, be
happy
in
Virdj.
vargaix.
1.
The text has no substantive, but the epithets evidently allude some one individual, or, as Sdyana understands them, to a son, putram, who is metaphorically the riches of a family, and. its defence against enemies, putrarupam dhanam, rayir yo
1
to
FOURTH ASHTAKA
SIXTH ADHY/AY4.
423
may overcome
men
2.
in battles
by strength,
To
thee,
all
strength has
of
by the gods
2
x
;
so that, drinker
Am
When
the strongest of the strong, the giver of food, the possessor of vast
the shatterer of
be-
came the lord of the sweet Soma beverage. 4. The Panis, Indra, fled, with hundreds (of Asuras),
from the sage, thy worshipper 3 (and ally)
in
battle
When Sushna
common, car
being
Vritra.
3
is
put for the ablative, and that the terms are equivalent to bahu
man
offcriiiof
manv
:
obla-
ally
in verse
8.
name of an
Asura.
is
the explanation
424
6.
RIG-VEDA SANHITA.
And
the
hawk bore
to
Soma, when,
chi,
"bruising the
Thou hast
:'
Pipru
8.
Tri-
come submissively
a
to
mother.
9.
Bearing in his hand the foe-destroying thunderIndra, unresisted, demolishing these his adver-
bolt,
saries;
so-
new
the
by
this adoration
men
glorify thee
seven
cities
of Sarat,
killing
the oppo-
PURUKUTSA.
of Sdyana, and samdnuratham vistirnam akarot
pretation of the uru ska
is
his inter-
saratham kar of the text: Kutsa is the hymns to Surya and Ushas see vol. i.
:
See vol.
i.
p.
137, verse 5.
Puravah
Sarat
is
is
manushyah
in ihe
comment.
3
said to be the
name
of an Asitra.
425
Kavi having
:
grandson,
father.
Navav^stwa, thou hast given back his own who was (fit) to be restored to the grandIndra,
12. Thou,
who makest
:
(thine
enemies)
so,
hero,
when, having
(in
death),
the slumbering
Soma
offerings.
Varga XI.
mounted on thy
car,
whom
2.
opulence, proceeds.
I glorify
that Indra
exalted by sacrifices,
of various
wisdom,
Samudram
atipraparshi,
art
bhavasi,
when thou
426
3.
RIG-VEDA SANHITA.
He who made
the
indistinct,
:
wide- spreading
whenever, possessor
who
1
living
Indra who has done these deeds? what region does he frequent? among what people (does he abide) ? what worship, Indra, gives satisfac-
What
is
he, the
tion to thy
mind? what
praise
is
most acceptable to thee) ?: 5. Doer of many deeds, these elders, born in former times, engaged in sacred rites, have been, as they are
(is
have those of mediaeval and therefore, invoked of many, those of recent (date) take notice of thy (present) humble (adorer).
so
:
VargaXir.
6.
Humble
Indra,
:
commemoglorious
rate,
thy excellent,
ancient,
and
(deeds)
so, hero,
who
art attracted
by prayer, 2 we
praise thee
who art mighty, for those great actions with which we are acquainted. 7. The strength of the Rakshasas is concentrated
against thee
:
thy
old associate,
Supporter of (thy) worshippers, hero, Indra, listen (to the praises) of thy present adorer, for thou
8.
The
na minanti, na hinsanti :
the scholiast
Mm api prdnijdtam.
is
Brahmavdhah
Pitrindm
or conveyed by prayers.
3
dpih,
bandhuh : according
to
Sdyana
the Awji-
FOURTH ASHTAKA
9.
SIXTH ADHYAYA.
427
vation,
Varuna, Mitra, Indra, and the Maruts, Push an, Vishnu, Agni of many rites, Savitri, the
10. Indra, of great power, and to be devoutly worshipped, these thine adorers glorify thee with
hymns:
do thou, who
Come
who knowest
all
(all things),
upon
my
:
the
adorable (divinities)
who rendered
1
Manu
12.
Constructor of paths,
who
(ways): bring to
(steeds),
us
food,
Indra, with
those thy
who
and bearers 6f
great burthens.
and metre
as before.
who
alone
is
Vargaxni.
to be invoked by
man
who comes
(to his
worshipthe
pers)
vigorous,
were
offerers of (sacri-
Ye Manum chakrur uparam dasdya satrunarn, or dasytinam ttparibkavam, who made Manu the Rajarshi, manum
1
428
foes,
commands
We
solicit
numerous descendants,
and much
cattle,
and which
is
undisturbed,
:
imperishable,
and
the
source of felicity
upon us
4.
If,
to
make us happy.
confer that also upon us
foes,
is
:
tained
felicity,
Indra, subduer of
in
wealth,
what
the portion,
(due) to thee
5.
who
He whose
ceremonial
and eulogistic
hymn
is
commemorating Indra, the holder of the thunderbolt, seated in his car, the accepter of many, the doer of
many
growing in strength by
this
and mighty (Indra), thou hast demolished by (thine) irresistible (shaft) the unyielding, compact, and strong
(cities of the
7.
Asuras).
new hymn,
Indra, who
was done of
old, (the
the ancient
may
that
illimitable,
and
is
a sure conveyance,
bear us over
all difficulties.
Aya mdyayd
vdvridhdnam, by
is
this
guile
or deception,
not specified.
FOURTH ASHTAKA
8.
SIXTH ADHYATA.
429
Make
air, for
mid
Indra,
who
art
beyond
all praise,
thou
Bring to
us,
human
enemies, whether
Ddsas or Aryas,
easy to be overcome.
11. Invoked of many, creator, object of sacrifice, come to us with thy all-admired steeds, whom neither Asura nor deity arrests come with them quickly to
:
our presence.
and metre a3
before.
the
When the Soma-juke, Indra, is being effused, sacred hymn chaunted, the prayer recited, be thou
Vargaxv.
prepared (to harness thy horses), or, Maghavan, with thy horses ready harnessed, come (hither), bearing the thunderbolt in thy hand.
although engaged in heaven in the heroanimating conflict with foes, thou protectest the of2.
as,
Or
Brahmadwishe
brdhmana dweshtre,
import the enemy or
may
also
430
RTO-VEDA sanhitA.
worshipper, (so do
effused).
3.
1
May Indra
is
:
he who
security
may he
man who adores him. 4. May Indra, with (daily) rites (as may
thunderbolt,
his steeds,
come
to as
many
cattle,
(our) praises.
5.
To
that Indra,
who
offices,
we
pleased by:
we
celebrate
is effused,
repeating
to
(sacrificial)
food
(offered)
Indra may
Vargaxvi.
6.
Since,
thou
hast
made
:
the
(sacred)
prayers (the means of) thy augmentation, we address such to thee, along with our praises may we, drinker
of
the effused libation, offer gratifying
and acceptable
our
Accept, Indra,
:
who
art
condescending,
drink the
down upon
:
shipper
upon
1
thee.
is
There
'
no verb
is
that
come'
the
in the text, but the commentator considers brought on from the preceding stanza, and adds,
is
when
Soma
poured
forth.
FOURTH ASHTAKA
8.
SIXTH ADHY^YA.
:
431
reach thee
invoked of many,
:
may
may
this praise
when
let
may
who
Thus has Indra, the lord of the opulent, been glorified by the Bharadwajas, upon the libation being
10.
effused, that
he
may
virtue), that
riches.
desirable
ANUVAKA
III.
S6ktaI. (XXIV.)
The
1.
deity, Right,
At
Soma
is
(is offered)
the
Vargaxvii.
exhilaration
(produced)
;
in
is
Indra
a shower (of
so
the chaunted
hymn
with
the (recited)
prayer: therefore
Soma, the partaker of the stale Soma, Maghavan, is to be propitiated by men with praises: dweller in heaven, he is the lord of sacred songs, unwearied in
the protection (of his votaries).
2.
The
432
RIG-VEDA SANHITA.
us,
when
(abundant) sustenance.
Mighty hero, by thy magnitude, (the extent) of heaven and earth is exceeded, as the axle by the (circumference of the) wheels: invoked of many, thy
3.
numerous
of a tree.
4.
Accomplisher of
many
who
from
1
all
directions),
tracks of cattle:
bonds
(of foes),
themselves
unfettered,
evil
Indra achieves one act to-day, another to-morrow* and good repeatedly may he, and Mitra, Varuna,
:
p ra ses anci by sacrifices, Indra, (men) bring down (what they desire) from thee, as the waters
q
jjy
j
desirous of
coursers
May
Sdkdhsaktaya,
:
abilities,
verb
come together
and he explains the simile gavdm iva srutdyah sancharanih by dhenundm mdrgdh yathd sarvatra sanchdrino bkavanti, as the paths of milch kine are everywhere going
from
all sides,
together.
2
Vatsdndm na tantayah,
is
number
some
of calves together,
3
Sdyana's
The
FOURTH ASUTAKA
SIXTH ADUYATA.
433
by praises ana prayers, ever increase; Indra, whom neither years nor months make old, nor days enfeeble.
8.
Glorified by us, he
to the robust,
who
lofty
is
instigated
by the
Dasyus: the
there
9.
in (his) house
or in a forest,
hundred winters.
SuktaII. (XXV.)
Deity, It! ski, and metre as before.
1.
VargaXix.
great, or middling,
:
supply
us,
are needed).
2.
protecting
our
(induced)
Arya,
1
all
The
these,
viso
ava tdrir-ddsih
2 G
434
RIG-VEDA 8ANHITA\
who,
whether kinsmen
or
unrelated,
present themselves
:
enfeeble
The
hero,
the
(hostile)
prowess,
when,
both excelling in personal strength, they strive together in conflict, or when, clamorous, they dispute
for (the sake of) sons, of grandsons, of cattle, of water,
of land.
5.
resists,
all
these persons.
Of both
these
dependants.
7.
Therefore, Indra,
fear), protect
them
be to them a defender
may those
who
(power) has
been
successively
who
by
the gods.
9.
So
(glorified
by
us),
Sayana explains viskuchih sarvatra vartamdndh, as if the antiHindu population occupied most parts of the country.
FOURTH ASHTAKA
SIXTH ADHYAYA.
:
435
praising
thee,
assuredly
(abundant) food.
StfKTA III. (XXVI.)
The
1.
deity, liishi,
and metre as
before.
Hear
us,
call
Vargaxxi.
upon thee
cided
for obtaining
abundant food
future
grant us de-
protection
when on a
of VijiNf,
The
son
(Bharadwaja),
(sacrificial) viands,
(he invokes)
he
lifting
up
his
fist,
he
is fight-
Thou
Sushna
for
off
1
Vrishabka a great warchariot thou hast protected him warring for ten days 2 thou hast slain Tugra along with Vetasu: thou hast
4.
to
The text has on / amannanak, which the commentator explains marmahinam dtmdnam manyamdnasya, of him thinking
1
1
he applies
it
also
is
in other
fifth
places the
name of an
Asura, and
may
be so here, the
2 G 2
436
5.
RIG-VEDA SANHITA.
foes),
thou hast
Sambara (when
protections.
xxn.
6.
hast consigned
Chumuri
on
hast,
May
I,
with
my
felicity
by
thee,
who
May
may
through
the
suggests that
it
may
be
whom
i
sake of Vetasu
Vrnhabha
is also
said to be the
name
of a prince,
See
vol. ii. p.
Rajim Pithinase dasasyan : Maji is explained by the" scholiast etaddkhydm kanydm a maiden so called; or it may be
2
a synonyme of rdjyam, kingdom, dominion. 3 Sachyd, which the scholiast renders prajnayd; but
also import
slain,
it
may
karmand, by
number of
although probably Asuras are intended, yet the specificanumerous armies and sanguinary
FOURTH ASHTAKA
SIXTH ADHYAYA.
437
The
deity, Rishi,
gift or
generosity
1.
What
Vargaxxm.
(Soma) ? what has he done on quaffing this (libation)? what has he done in friendship for this (Soma)1 what
have former, what have recent adorers obtained from
thee in the chamber of this (libation)? 1
2.
(Soma) Indra
Soma: former
as well as recent
We
Such
as thy
power
2
(is)
it
when
the
was
thy) force.
the
According
to
Sdyana
in the
next
the
3
The name of an Asura, but name of a tribe or people. The names of Rajas.
the context
438
the
RIG-VEDA SANHITA.
hundred
mailed warriors
(were collected)
together on the
Yavyavati? to acquire glory, but the Vrichivats advancing hostilely, and breaking the
sacrificial vessels,
went
7.
to (their
own) annihilation.
He
and earth),
gave up Turvasa
chivats to
to
Srinjaya,
the
descendinu of Devavata,
(AbhyI-
vartin).
8.
the son of
this do-
Vrichivat
is
named
Ilariyupiyd
is
the
name
either
oi'
a river or
comment. 2 Trinsach-chhatam varminah Sayana makes the number one hundred and thirty, irimadadhihasatam, of havachaa
city according to the
:
The same
what
is
to
Srinjoya
may
be conjectured
Dwaydm
women
is
together with
the passage
gift consisted
:
nothing unusual
: : :
FOURTH A8HTAKA
nation of the
stroyed.
1
SIXTH ADHYATA.
(XXVIII.)
;
439
Sukta
The Rishi
first
is
V.
as before,
is
Bharadwa'ja
stanzas
j
Anushtubh
to
last,
which
may
be applied
Indra.
1.
May
lie
the cows
them
down
in (our) stalls
Vargaxxv.
may
2.
and yield
many dawns.
to
Indra grants the desires of the man who oners him sacrifice and praise; ho ever bestows upon him wealth, and deprives him not of that which is his own
again and again increasing his riches, he places the
devout
3.
man
:
in an inaccessible fortress.
lost
3
:
let
no thief carry
them away
no
hostile
weapon
fall
upon them
ndsayitum asakyd
is
the
the race of
Abhinua
khilye
the
first is
explained satrubhirabhetavye,
is
considered the
same as
which
3
is
hhila,
commonly, waste
mean
sthale.
we have the third person plural of the present tense indicative mood, but Sdyana assigns it the force of the imperative, na nasyaniu: in the following, na dahhdti tn.sho.rah, na vyathir ddadharshati,
imperative, Let.
Na
we have
the Vaidik
440
RIG-VEDA SANHITA.
the master of the cattle be long possessed of those
sacrifices,
may
gods.
4.
with which he
to the
them
fice
nor
l
:
let
let
them
fall in
the
way
of sacrificial conoffers
secration
man who
sacri-
wander about at large and without fear. 5. May the Cows be (for our) affluence: may Indra grant me cattle may the Cows yield the food
:
of the
first
libation: these
Indra, 2
the Indra
whom
desire
mind.
6.
Do
whose lowing
sperous
:
is
is
auspicious,
make my dwelling
is
pro-
great
attributed to
you
1
in religious assemblies.
Na sanskritatram abhyupayanti : Sdyana interprets visasanddisanxkdram ndbhyupagachchhantu, let them not go nigh to the consecration of immolation and the rest, as if he understood the
Veda
of cattle as victims
so
common,
we
are to
butter,
2
ens by understanding
sidered as Indra, as
scholiast weakcows may be conthey nourish him by their milk and butter
mean
first
phrase, gdvobhagah,
which he renders
mahyam dhanam
the
bhavantu,
may
they be to
me
cows are Bhaga, the impersonations of the deity of good fortune and riches. 3 JBrihad vo vaya uchyate sabhdsu: great of you the food is
affluence,
may mean
said in assemblies
Sdya-na understands
it
rather differently,
it
great
is
you
in assemblies,
is
given by
all,
FOURTH ASHTAKA
7.
SEVENTH ADHlllA.
many calves
441
May
grazing upon
may no thief be your master; no beast of prey (assail you), and may the (fatal) weapon of
1
Kudra
8.
let the
avoid you.
solicited,
thy invigoration. 2
ADHYAYA
VII.
MANDALA
VI. (continued).
ANUVAKA
The
deity
III. (continued).
Indra;
the Mishi
Bhahadwaja;
the metre
is
Trishtubh
1.
Your
priests,
Vargai.
and desirous
is
of his favour
3
;
thunderbolt
who
mighty and benevolent, (to obtain) his protection. 4 2. In whose hand (riches) good for man are acRudra
here said to be the
is
Supreme Being,
identical with
paramesuaraxya. 3 That is, the milk and butter which are required for Itidra's nutriment are dependent upon the cows bearing calves.
time, kdldtmakasya
3 Mahu yantah sumataye chakdndh, may also, according to Sdyana, be rendered mahat karmma anutishthantah, performing great worship, and siutim sabdaya?itah, sounding or utter-
ing praise.
4
Yasmin
haste
may
442
RIG-VEDA sanhita.
whose arms the rays of light (are collected) whose vigorous horses, yoked (to his car, convey him) on the
;
They
offer
sperity, for
(thy) strength, the wielder of the thunderbolt, the bestower of donations: leader (of rites), thou art like
the rolling
sun,
(of all)
1 graceful and ever moving form. 4. That libation is most perfectly mixed when, upon its being effused, the cakes are baked, and the
barley
is fried,
and the
priests, glorifying
Indra,
offer-
food,
No
limit
heaven and
earth
intimidated
by
its
great-
gratifies thee
with
as
with water.
6.
successfully in-
voked;
azure-chinned,
cited from Ydska, Nirukta, 1 7, in whom, the slayer of foes, yasmin kantari. 1 Vasdno atham surabhim: the commentator explains satatagamanadlam prasastam rupam, sarveshdm darsnnartham
.
an
satisfying oblation.
3
nose
Jlarinpra, karitovarnah sipro yasya: he whose chin or is of a green colour, alluding possibly to the tint of the
; :
FOURTH A8HTAKA
SEVENTH ADHYATA.
(evil spirits)
443
sacrifice)
is
soon as manifested,
many opposing
and
Dasyus.
(in strength)
all),
:
for
vargaii.
the
Indra
a mere portion of
him
now
:
glorify
his vast
and Amra-destroying
(to
(vigour)
made
3.
daily visible; 2
and
of great deeds,
At
effective
directed
them on
command)
that there
is
is
no
(thy) superior
Am
them
Uti anuti are explained dgamanena, andjamanena, by coming or not coming: sway am dgato andgato api stotribhyo dhanamprayachchhuti, whether he have conio himself or not, he
That
is,
the clouds.
444
5.
RIG-VEDA SANIIUX.
Thou hast
directions
in
all
"the
solid (bar-
world,
and
the dawn.
Indra;
the Rishi,
Suhotra;
the metre
it is
is
Trish-
Sakwari.
Vargain.
1.
Thou, lord of
:
over riches
thou holdest
men
and
men
3.
Through
of
the heavens, the earth, the mountains, the forests, all the solid (universe)
is
3. Thou, Indra, with Kutsa, hast warred against the inexhaustible Sushna: thou hast overthrown
Kuyava
in battle
(spirits).
Thou hast destroyed the hundred impregnable cities of the Dasyu? Sambara, when, sagacious Indra, thou, who art brought by the libation, thou hast bestowed in thy liberality riches upon Divodasa presenting to thee libations, and upon BharadwIja
hymning thy
i
praise.
329.
See vol.
i.
p.
is
more usually styled an Asura, and hence it would appear that Dasyu and Asura are synonymous, so that
2
Sambara
is
the latter
FOURTH ASnTAKA
5.
SEVENTH ADHyAyA.
445
infinite wealth,
mount thy formidable car for the arduous conflict: come to me, pursuer of a forward path, for my protection: do thou, who art renowned, proclaim (our
renown) amongst men.
StfKTA IX. (XXXII.)
Deity, Bishi, and metre as before.
1
my mouth unprecedented,
and ancient wielder
Var s a IV
of the thunderbolt.
2.
He
earth), with the sun, for the sake of the sages, (the
3.
upon bended
destroyer of cities
Asuras).
Showerer (of
to
benefits),
propitiated
by
praise,
come
him who
glorifies thee, to
strength,
colts.'
2
amongst men with abundant food, with exceeding and with young (mares) with numerous
Sama-Veda
i.
last portion
somewhat
instead of
virdya takshuh, they have fabricated praises to that ancient, &c. 2 Nivydbhih puruvirdbhih are translated by Sdyana, navata-
446
5.
RIG-YEDA SANHITA\
Endowed with
"horses,
the waters at the southern (declination) goal rated the waters expand daily to the insatiable
thus libe-
whence there
is
no returning.
Sukta X. (XXXIII.)
The
vargav.
1.
deity
and metre
Sunahotra.
be most vigorous, a delighter (of thee bypraise), a pious sacrifice!, a liberal giver, who, mounted on a good steed, shall overthrow numerous good steeds,
who
in combats.
Men
of various speech
their defence in
war: thou, with the sages, (the Angieasas), hast slain the Panis protected by thee, the
:
Thou, hero, Indra, destroyed both (classes of) enemies, (both) Dasa and Arya, adversaries: chief
3.
(woodcutters
fell)
the forests.
rdbhih bahzvndm vi/rayitrilhir-radavdbkih, with very new or young mares bearing male progeny of many.
1
The
text has
:
the south
there
is
no verb
Sdyana
to be intended the sun's course south from the northern limit of the tropics, which, in India, is in fact the commencement of the
rainy season.
2
vividha&lutiri'i^pd
vacho
yeskdm, they of whom the speech has the form of many kinds of praise, which meaning he assigned to the same word in the he is probably right, although the first Terse of Sukta xxxi.
:
FOURTH ASHTAKA
4.
SEVENTH ADHYAYA.
art all-pervading,
447
be a
Do
thou, Indra,
who
friend,
wealth. 2
5.
Do
thou, Indra,
:
now and
this
be verily ours
and in
manner, worshipping
dawn,
brilliant
and glorifying thee, may we abide in the and unbounded felicity of thee who art mighty.
Sukta XI. (XXXIV.)
Deity, Rishi, and metre as before.
1.
Many
VargaVi.
and at present, the praises of the prayers and hymns, vie (in glorifying)
Indra.
arddha, a
in those
killed;
Swarshatd is explained sushtu araniyam dhanam tasya sambhajandrthani, very precious wealth for the sake of enjoying
it,
that
3
is,
by the
spoils of the
enemy.
Goshatamd
is left
to explain
this
it by varttamd nd bhavema, may vre be present, but may merely express the sydma of the text, may we be, or may we abide the word is unusual, and the rendering is con:
dawn.
Vi cha tvead yanti manishdk, twattah stotrinam matayo vividham nirgachchhanti from thee the praises, or approbations of the praisers variously go forth, is the explanation of Sdyana,
:
448
2.
is
RIG-VEDA SANHITA.
May
who
honoured by
ance,
and
to
whom,
as to a convey-
we
great
strength.
3.
to Indra,
whom no
acts,
gratification.
for
when
praises, together
with
him
increase, as
when water
(revives)
man in 5. To
desert a waste.
this
Indra has
in the great
with (our)
foes.
is
Naiia.
When may
1 Divyarcheva mdsd is explained divase sautye ahani archanasddhanena stotreneva mdnena, with respect, like praise, the instrument of worship on the day for the libation the scholiast
:
cites in illustration a
slayer of
divi
chandramah sa
tyudakdndm sektd, the sprinkler of rain-waters, is applied to Indra, ya Indro vartiate, that Indra who is the shedder of rain, like
the sun and the
moon
in
heaven
first
this is scarcely
more
is
satisfac-
not very
FOURTH ASHTAKA
chariot?
SEVENTH ADHYXYA.
when
449
when
adorer the
(means
of) maintaining
recompense
my
When, Indra,
when
the
enemy
(when
wilt thou
nowned for vigour multiply nourishment, and (cherish) the kine easily milked, and render them so that they
:
may
5.
be resplendent.
Direct
him
who
is
2
:
actually
our
adversary
hero, the
glorified
:
never
may
I desist
3
satisfy,
as milk, curds,
2
Tridhdtu gdli: cows having three elements of nutriment, and butter. That is, consign him to death, a course different from that of
living beings.
3
Ma niraram sukradughasya
dkenoh
is, literally,
may
not
cease from the cow the yielder of pure milk j but dhenoh is interpreted by the scholiast in this place vdchas, stotrdt, from praise ; or he admits as an alternative, may I never depart from
the milch
cow
given, Indra,
by
tiioe.
VOL.
III.
2 H
450
RIG-VEDA SANHITL
deity. Rishi,
and metre
as before.
Truly are thy exhilarations beneficial to all men truly are the riches which exist on earth (beneficial
to all
men):
wherefore thou maintainest vigour amongst the gods. 2. The worshipper praises especially the strength
of that Indra ; verily they rely upon
him
for heroic
deeds
they
offer sacrifices to
him
3
as the seizer of an
their
uninterrupted series
of
foes,
their assailant,
The
strength,
attend
upon Indra,
Glorified
by
us,
the world.
5.
may
be heard
(by
thou,
who
2
ample riches
enemy
in every age,
food, be to us no other
Syumagribhe, syutdn avichchhedena varttamdndn satrun grihnate, to him who seizes enemies being lines or threads
1
without interruption.
2
the
for the
is,
literally, not he as to us: Sdyana, to make yena prahdrena asmdkam mddhdranu asi
FOURTH ASHTAKA
S(!;kta
SEVENTH ADHYAYA.
is
451
XIV. (XXXVII.)
Bharadwaja.
down
v arg a
x.
thy
chariot:
thy devoted
adorer verily
invokes thee
may we
may
the an-
ting
3.
May
let
Soma
4.
of the
amongst the
opulent,
whereby,
Indea
is
may
the
may Indra,
may
we
Si)kta
XV. (XXXV1IL)
Varga x.
May
sively ours, 60
1
mayest thou be
The Soma-jmce,
said, if
it,
may
it
be dried up by the
it
air
Indra
before
evaporates.
2h
452
(our
RIG-VEDA SANHITA.
cup)
brilliant
may he acknowledge our earnest and invocation: may the munificent (Indra)
:
accept the offering and the praiseworthy adoration at the sacrifice of the devout worshipper.
Reciting (his praise, the worshipper) calls aloud, that by the sound lie may reach the ears of Indra, although abiding afar off: may this invocation of the
2.
deity,
my
presence.
with hymns and with pious worundecaying Indra, for in him are ship, the ancient
3.
I glorify thee
tion
4.
is
Indra,
whom
the sacrifice,
whom
exalts,
whom whom
praises,
the prayers,
whom
;
So, wise
who
art manifested, to
who
(the
mighty and
for
sake of) wealth, fame, and protection, and for the de"
struction of (our) enemies.
YargaXi.
1.
inspiring,
fruit-yielding
to praise
to
European notions, very inapplicable to a beverage they are, severally, mandra, exhilarating; kavi, explained vikrdnta,
vodka, bearing fruit;
vipramanman of which sages are (he pra\8ers,stofdrah; vachana laudable, stiffya sachana to be served or honoured, serya.
;
FOURTH ASHTAKA
bestow upon him who
food, the chiefest of
2.
SEVENTH ADHY^YA.
is
453
(Indra),
which
cattle.
Determined
(the Angirasas),
(praise), this (Indra) fractured the infrangible rock of Bala, and overwhelmed the Panis with reproaches.
3.
This
Soma?
Indra,
(quaffed
by
thee),
has
and years:
in light.
4.
have established
the
it
as the
has
made
dawns generated
illumed
the
This
radiant (Indra)
:
has
non-
radiant (worlds)
true lustre
:
he has pervaded
the benefactor of
horses,
drawn by
riches.
5.
harnessed by praise,
with
Sovereign of
old,
do thou, when
glorified,
bestow
upon him who praises thee, and to whom affluence is due, abundant food grant to the worshipper water,
:
and men.
Isho yuvaswa grinate go agrdh is explained annum sanyojaya, combine or supply food to the praiser ydsdm ishdm gdvo
:
which viands, cows are in the first place: is this to be understood literally ? and were cows, in the time of the Vedas, a
agre, of
principal article of food
it
of course a
Brahman would
interpret
in the
Say ana is silent, but there does not seem to be any thing Veda that militates against the literal interpretation. 2 The text has ayarn Induh, which, as a synonyme of Soma, implies both the moon and the >Soma-juice it is the former
butter
:
that
is
accord-
ing to Sdyana,
the
same
as
Soma is here chandrdimo nabkasi varttamdnah, the moon present in the sky, and as, chundragaiy-
: : :
454
RlG-VEDA SANHITA.
is
:
exhilaration
them
loose
}
our hymns
thee.
give
food to
2.
Drink, Indra,
of this (libation), of
which thou,
for excite-
The
fire is
is
effused
invoke
thee:
thee,
come
4.
Thou hast ever gone (to now with a great mind disposed
hear these our praises
:
similar rites)
to drink
come
the
Soma
may
Whether,
Indra,
thou
abide
in
the
distant
own
abode, or
adhinatwdt titkivibhdgdh, the divisions of lunar days are dependent upon the motions of the moon, it may be said to be the
cause of days, weeks, months, and years, the
is
first
term, akticn,
said
by the scholiast
to
is
is
is justified
by the pronoun
as something present to
is
explained asmd-
made by
FOURTH ASHTAKA
SEVENTH ADHYAYA.
455
who
art propitiated
by
praise,
our preservation.
the
VargaXin.
first
of those
who
are to be wor-
2. Drink, Indra, with that well-formed and expanded tongue wherewith thou ever quaffest the juice
of the sweet
priest
cattle,
:
(Soma)
bolt,
let
thy
Indra, designed
foes).
3.
all,
mighty
which
is
thy food.
The
effused
is
Soma, Indra,
:
is
that which
not effused
it
is
who
and
the
:
thy powers.
We
may
Soma
exult
Satakratu with the libations, defend us combats, and against the people. 1
Pra asman
in
pra
is
456
RIG-VEDA SANHI'fX.
first
three stanzas
Anushtubh, of the
last
Brihati.
Varga xiv.
1.
who
is
de-
sirous to drink;
ments are
who knows all things; whose moveall-sufficient; who goes readily (to sacrifices)
1
with vessels
3.
(filled)
When, with the effused and flowing Soma-)mces, you come into his presence, the sagacious (Indra) knows your wish, and the suppresser (of enemies)
assuredly grants
4.
it,
whatever
it
may
be.
may lie
deity
is
Ushnih.
it is
known 4
of)
Sambara
Divodasa,
drink.
all
people
'
people in general.
1
Sdma-Veda,
i.
2
ii.
This and the two following verses also occur in the Sdma,
791793.
3
Tarn
with re-
kdmam may
perhaps be so rendered.
as equivalent to tat
that
5
notorious.
i.
Sama-Veda,
392.
FOURTH ASHTAKA
2.
SEVENTH ADHYAYA.
is
457
when
last (or
drink.
drink.
This Soma, exhilarated (by drinking) of which thou possessest the might of
(sacrificial) food
Magha-
van,
is
ANUVAKA
S6kta
The
deity
;
IV.
I.
(XLIV.)
is
is
Indra
the Rishi
Samyu,
stanzas
the son of
is
Brihas-
tati
first six
Anushtubk, of the
v^gaxv 1
riches,
and
is
glories, is
poured
out:
2.
it is
The Soma,
delight,
and which
votaries, is
poured out:
art
augmented
defenders,
in
strength,
together
with
thy
(the
Mdghonam
is
engendered
Suadhdpati may also mean the cherisher or protector of libation, swadhdyd annasya somulakshanasyapdlahat also Sdma-Veda, I. 351.
3
the
Soma
458
RIG-VEDA SANHITl.
foes),
is
poured
thy exhilaration, Indra, lord of the offering. (Worshippers), for you I glorify that Indra who 4.
it is
;
The divine heaven and earth adore that vigour of his, which our hymns augment, the appropriator of
5.
foe.
is to
Vargaxvu.
6.
is
a heaps excellent (wealth) upon the devout: partaking of (the sacrificial) food, (and brought) by his robust
rites):
agitators
benevolence,
8.
fice,
The Soma,
it
to gratify the
may
miliator
pitiated
by our
praises,
become manifest
to our view.
that
is,
tiie
protective measures
man
is
or the
may be applied to
the
Maruts.
459
:
brilliant vigour
:
oppose
grant us,
abundant food
secure us in the
enjoyment of wealth.
10. Indea, possessor of affluence,
to thee, the bountiful
:
we have
beheld
recourse
able to
us: no
:
other kinsman
else
(by us)
amongst men
why
stower of wealth ?
11. Give us not up, showerer (of benefits), to the
upon the friendship of thee, the lord of riches, may we be unharmed many are the hindrances (opposed) to thee amongst men:
obstructor (of our rites)
:
relying
slay those
who make no
Indea,
who
present no offerings.
12.
As
when thundering,
so he (heaps
upon
and
cattle
wrong
thee, not
presenting (oblations).
13. Ministrant priests offer libations to the mighty
Indea, for he
is
their king, he
by the ancient and recent hymns of adoring sages. 14. In the exhilaration of this Soma, the wise
Indea,
irresistible,
:
enemies
offer
15.
May Indea
may he
come, although
is) the
our
sacrifice,
(he who
giver of
460
vargaxix.
i$
May
may
appropriate beverage
us
by
it,
valiant
slay our
unfriendly adversaries, whether kinsmen or unrelated (to us) put to flight, Indra, hostile armies menacing
:
ment
our battles
(enable us)
rain,
own
20. Showerer
(of
benefits),
thy vigorous
water-
by the
stones.
Vargaxx.
(waters)
for
thee,
showerer (of
who
1
ready to
be quaffed.
In
this
Indra
arc guided
FOURTH ASHTAKA
22. This
SEVENTH ADHYAYA.
Indra
for
its
461
ally,
Soma
baffled
the
the sun
Soma made the dawns happily wedded to this Soma placed the light within the solar
(Soma) has found the
(Soma) has
threefold
orb: this
ambrosia
24. This
fixed heaven
and earth: 2
will the
3
this
of
its
own
mature
S6kta Indra
is
II.
(XLV.)
Brihaspati of three; the
is
Rishi
is
Samyu
Ati-
May
varga xxi.
our friend.
probably implied.
Ay am
:
amritam
nigulham
the
may
Soma becomes
is
am-
to
the
is
Soma
as being the
who
verse, this
&c.
a
Dasayantram
is
utsam.
is literally
here visa
explained by
462
2.
RIG-VEDA SANHITA.
Indra gives sustenance, even to the undevout: he is the conqueror of wealth accumulated (by enemies), through (going against) them with a slowpaced steed.
3.
Vast are
his praises,
Offer worship
and
praises, friends, to
;
him who
is
to be attracted by prayers
for
he verily
our
great intelligence.
5.
(adorer), or of two,
Varga xxii.
6.
Thou removest
and of such as we are, (far from us) those who hate us:
:
bestower
men.
7.
is
tram
is
of a
it
less precise
purport, and.
is
somewhat mystified
in
one sense
and
result
or supplementary
-verse
prdndpdnau, deha,
idam
dasayantram utsam, I consider the eye, the ear, the mind, the speech, the two vital airs, the form, the body, the two creations inverted and direct, as the tenfold utsa, or state of being: another explanation makes the phrase imply the Somas being offered with nine texts to Indra and other deities at the morning sacrifice: Aitareya JBrdkmana, Panchaha 3, Adhydya 1.
1
Suvira
is
ddtavyair-iipetah,
and
the like to
be given.
FOURTH ASHTAKA
SEVENTH ADHYATA.
463
BrahmA, 1
8.
w ^o
is
hostile
and
earth).
men
(baMe), unbending
11.
(We
art,
thee
who
be
Vargaxxm.
who
art
foe)
now
:
to
hear our
tiated)
by thee. Indra, (who art propiby our hymns, (we overcome) with our steeds the steeds (of the enemy), and we conquer abundant
food,
foe).
13. Heroic
mighty in
and adorable Indra, verilv thou art and victor of the wealth held (by
the enemy).
14. Destroyer of enemies with that thy velocity,
which
is
who
JBrahmanam,
mighty.
2
art) that, or
such
The
stanza
is literally,
excellent
Zndra by
thee,
we conquer
464
-vargaxxiv.
RIG-VEDA SANHITA.
17. Indra,
who
praise thee,
by
who
defy thee.
who
is
to
be propitiated by prayer.
20. lie alone rules over
all
terrestrial riches,
he
who
ible.
is
who
is
irresist-
Vargaxxv.
21. Lord
satisfy our
of cattle,
(coming)
when your
libation
is
poured out,
him who
2
is
foes),
cattle.
when he hears
our praises.
Then the destroyer of the Dasym, proceeds to the cattle-crowded folds of Kvvitsa, and by his acts 2 opens them for us.
24. 25. Indra, performer of
many
Sdma-Vcda,
Ibid.
ii.
i.
115.
is
1017-18: kuvitsa
son
FOURTH ASHTAKA
26.
SEVENTH ADHYAya.
him who
desires horses.
465
v'arga
Thy
xxvi.
hero, art
him who
ject not thy worshipper to his reviler. 28. These our praises tend,
as the
libations
are
who
by
praise, as
calves.
29.
May
the praises of
1
many
worshippers offered
(sacrificial) viands,
at the sacrifice,
(accompanied) by
elevating praise
to (the
be near, Indra,
to thee,
riches.
and urge us
Panis,
32.
Of whom, prompt
soliciting a gift.
do-
(me)
various
praises
2
most bearing,
uplifting,
elevating.
3
Bribu panindm
varskishthe
murddhan
if it
adhyast.hdt,
he
be
mu rddhav at
may
for
Bribu
Uruh kaksho na gdngyah is explained by the scholiast gangdydh kule vistirne iva, as on the broad bank of the Ganges, that is, as the bank is high above the bed of the river.
VOL.
Ill
466
33.
ferers
RIG-VEDA SANHITA.
Whom,
therefore,
we
all,
who
The
deity
odd verses
is
Vargaxxvu.
1.
We
men
ment of food
(do)
in praise
ofthe
of the Pants: the legend is preserved by Mann, 10. 107., Bharadwdjak kshudhdrttas-tu saputro nirjane vane, bahvir-gdh pratijagrdha Bribos-takshnomahdyamh, the illustrious Bharadwaja, with his son, distressed by hunger in a lonely forest, accepted many cows from the carpenter Bribu: the Niti Manjari tells the same story, and attributes the Tricha to Sdyu, the son of Bharadwaja: the moral of the illustration in Manu and the Niti Manjari is, that Brahmans, in times of distress, may accept assistance from persons of low castes: the object of the Sukta, although it might be so understood, is rather that persons of inferior condition become eminent by liberality ; in which sense
Sdyana
interprets
it
tinguished
2
by generosity. Kdshthdsu arvatah, in the qaarters or regions of the horse, where horses are engaged, or, according to Sdyana, the field of Mahidhara, Yajur-Veda, 27. 37., separates the two battle
:
men
FOURTH ASHTAKA
SEVENTH ADHYAYA.
467
and horses fit for chariots, as (thou grantest) abundant food to him who is vicfied
by
us,
grant us
cattle,
We
is
the destroyer of
:
mighty
foes,
things)
do thou,
the many-organed, the protector of the good, the distributor of wealth, be unto us (the insurer of) success
in combats.
4.
3
texts,
assail
(our)
adversaries
:
and the (sight of the) sun. 5 5. Indra, bring to us most excellent, most invigorating and nutritious food, wherewith, wonderful
wielder of the thunderbolt, the handsome-chinned, thou sustainest both heaven and earth.
Adrivas
is,
Satrd vdjam najigyushe the scholiast has satrd, prabhutam, abundant: Makidhara, Yajush, 27. 38., makes it an epithet of vdjam sa-trdnam, together with protection it pleases him also
:
man
purushdya, but
to
horse or elephant,
:
astray a hastine vd
which
3
is
quite gratuitous
i.
see also
Sdma-Veda, n. 160.
be the
first
Sdma-Veda,
280:
this is said to
verse of a
Pragdtha.
4
a-
tipddayati tddrig-rupendruh: such form as the Rich exhibits, such in form is Indra.
5
The
may
2
asmdham
know
thyself to be our
i2
468
varga
g.
We
mighty amongst the gods, the subduer of men; granter of dwellings, repel all evil spirits, and render
art
our enemies easy of discomfiture. 7. Whatever strength and opulence (exist) amongst
human
classes
of men, bring
2
Indra
to
us, as
Whatever vigour, Maghavan, (existed) in T r ikshu, in Druhyu, in Ptjru, bestow fully upon us in conflicts with foes, so that we may destroy our
enemies in war.
9.
me
also,
and defending
in three
foes).
by
praise, be
nigh
who
carrying
gance.
(our) cattle, or
who
&c,
that
is,
in securing to us
life.
sound, Pip.
2 3
Sdma-Veda,
I.
262,
Tridhatu saranam trivarutham, according to Sdyana, of three kinds, triprakdram tribhumiham, as if the houses were constructed of more than one material, or wood, brick, and stone: in his scholia on the Sdman, I. 266, he explains it
variously, as containing three kinds of beings, gods, men, and spirits; or three precious things, gold, silver, diamonds; or
three states
of
trivarutham
is
protectsimilarly explained in both his scholia as sheltering or conditions of the atmosphere, cold, heat, rain. ing from three
FOURTH ASHTAKA
1 1.
SEVENTH ADHYaYA.
469
:
va rg a xxix.
When
doning)
the pleasant
an un-
(made) in an
food through
arduous
upon
their
Rushing rapidly
downward
terror,
they yet, tight-girthed, return repeatedly (to the conflict) for cattle, like
The
deities of this
is
;
stanzas
very various
;
that of the
first
five
of the
first
;
the gods
is
kdndm sambandhini,
genitors, but the
scholiast extends to
want of a verb makes the sense doubtful the it the government of vitanvate, tanvo vitan;
sites
abandon them, parityajanti ydvut : perhaps it should enemy, desist from the attack. 2 Chhardirachittam the commentator renders kavacham satrubhir ajndtam, armour unknown by the enemies ; the conbe, until they, the
'
nexion of the sense runs through the two following verses: the
unknown armour
place
:
is
solicited
takes
it
may
arms of
to
the
DasyuSj or barbarians,
470
RIG-VEDA SAN1IITA.
;
is
Prastoka,
Skinjaya, whose liberality they celebrate; of the twentysixth and two succeeding verses, forming a Tricha, the Hatha.
or chariot
is
the deity
Dundubhi
is
or
drum
is
Indra
of the next three, another Tricha, the is the deity of the rest ; the Riski
nine-
Garga,
the son of
teenth stanza
Gay at A,
is
:
Vargaxxx.
1.
Savoury indeed
in
this
(Soma); sweet
is
is
it,
no one
lias
Indra
2.
battles
after
he
been
(beverage).
Indra has
been elevated to the slaying of Vritra, and it has destroyed the numerous hosts of Sambara and the
ninety-nine
3.
1
cities.
my speech
2
this developes
(Soma) has
distinct.
it is
This
Soma has
4
its
Dekyak
the
purih
ninety-nine
of
Sambara have
frequently occurred
see vol.
n. p. 256, &c.
2
They
plants.
3
4
{>.
235:
is
an ob-
FOURTH ASHTAKA
SEVENTH ADHYAYA.
is
471
5. This makes known the wonderfully beautiful and inspiring (solar radiance) at the appearance of
the dawns,
whose dwelling
the
firmament: this
6.
upon
us.
7-
us,
to desirable (affluence).
8.
Do
thou, Indra,
who
:
and safety
may we
protecting, and
one.
9.
riot,
among all viands the most excellent food: let not, Maghavan, any opulent man surpass us in wealth. 10. Make me happy, Indra; be pleased to prolong
my life:
sharpen
my
edge of an iron
I
Soma
who
plant,
and So?na f
the moon.
1
Pra
:
like
after
one
is
preceding us,
look
may
be intended.
::
472
RIG-VEDA SANH1TA.
utter,
may
xSffi
ll
be pleased by
it
render
me
the object of
divine protection.
-
i 11
^?
at repeated
sacrifices,
Indra, the
easily pro-
who
is
many
may
sperity.
12.
May
the
protecting,
opulent
:
Indra
be the
bestower of
felicity
foil
by
his protections
:
may
he,
who
is
all-knowing,
our adversaries
may he keep
us out
of danger, and
posterity.
may we
13.
(deity)
May we
even in his auspicious good-will: may that protecting and opulent Indra drive far from us, into
extinction, all those
14.
who hate
us.
To
of the wor;
and
immense
Avealth (of
the
uices of the
Soma?
(adequately) praise him?
who may satisfy him? who offer worthy adoration? since Maghavan is daily conscious of his own terrible (power) by his acts he makes first one and then the other
15.
Who may
Sdma-Veda, I. 333. Yajur-Veda, 20. 50. Yajur-Veda, 20. 51. 52. 3 Apo gdh yuvase samindun : the first is explained vasativari, which is said by Kdtyayana, Sutra, 8, 9, 710, to be portions
i
of water taken from a running stream on the evening previous to the ceremony, and kept in jars in different parts of the sacriciai
chamber,
Soma:
see
Yajur-Veda,
6.
m. Anuvdha xn.
FOURTH ASHTAKA
precede and follow, as
SEVENTH ADHYAYA.
man) throws out
is
473
bis feet
(a
(alternately in walking). 1
16.
The
hero
Tndra
renowned;
humiliating
xxxni.
Indra,
the
enemy of the arrogant, the sovereign of both calls again and again (to encourage) the men who are his worshippers. 17. Indr a rejects the friendship of those who are
(heaven and earth),
foremost (in pious acts), and, despoiling them, associates
off those
who
many
years
with those
who
18. Indra,
prototype,
his
2
:
has
assumed various
illu-
proceeds
(to his
many
worshippers), for
3
the
Yoking
Twashtri 4
:
shines
(else),
is
many
who
That
is,
first
of his -wor-
shippers the
2
and the
Indra
Rudra,
is
or
any
other deity
who
is
really the
His
chariots
to the
Vakldntih
Indra
is
Para-
first
Sayana regards
this
name
this place,
an appellative
of Indra.
474
20.
RIG- VEDA
SANHITA
We
is
there
21. Indba, becoming manifest from his abode (in the firmament), dissipates, day by day, the resembling
may
two wealth-seeking
22.
Prastoka has given to thy worshipper, Indra, 4 ten purses of gold, and ten horses, and we have
accepted this treasure from DiyodIsa, the spoil
won
and ample
food,
Payu
ten chariots
priests.
of'
it is
said, lost
his
way in a desert, repeated this stanza to Brihaspati and India, who thereupon enabled him to regain his road.
So Sat/ana explains Udavraja, desa viseskah, a sort of country, one into which the waters flow, udahdni vrajanty3
aaj/iin.
4
Dam
of the
6
Prastoka, Divodasa, and Atithigwan. are different names same person, a Raja, the son of Srinjaya. Atharvabhyah is the term in the text which Siiyana explains,
to the
Miskis
;
of the Atharvayotra
is
Pdyu
is
the brother of
Garya
Aswattka
475
25. The son of Srinjaya has reverenced the BharadwIjas -who have accepted such great wealth for
the good of all men.
26.
fabric
;
xxxv.
be our friend
!
:
ned by warriors
us steady
;
keep
over conquered
27.
(of Indra).
28.
Do
who
Varum, 3
speaking,
descendants.
2
Goblrih savnadhosi
literally,
cows: but both Sdyana and Mahidhara, Yajur-Veda, 29. 52., explain this govihdraih, by what are formed from cattle: so, in
the next verse, gobhir-dvriiarn
is
interpreted
charmabhih parita
if the exterior
:
of
Mahidhara
anikam
stripping in speed;
explains
it
mukhgam,
principal
it
ra,
Sdya?ia endeavours to
make
476
RIG-VEDA SANHITA.
fill
29. War-drum,
and earth
aware of
and
:
let all
or moveable, be
it
to the
remotest
30.
our prowess:
aloud,
terrifying
the
it
evilis
to-
minded harm us
of Indra
inspire us with
fierceness.
them
:
back
the
drum sounds
repeatedly as a signal
steeds, assemble:
our
our
1
leaders,
mounted on their
may
sense of,
by saying, the car is to be considered as contained by Mitra, the ruler of the day, as moving by day, whilst by the
ndbhi of Varuna
it is
when
the car of
Indra or Siirya
stands
still
Mahidhara
:
and considers mitrasya yarbha equivalent to suryena stuyamdna, to be praised by the sun ndbhi he derives from nabh, to injure,
and
translates
it,
superfluously to
weapon of Varuna both scholiasts labour attach meaning to what was never intended to
the
:
have any.
1
This and the two preceding verses occur in die Yajush, 29.
55-57.
FOURTH ASHTAKA
EIGHTH ADHYAYA.
VIII.
4/7
ADHYAYA
MANDALA
A N U VA K A
VI. (continued).
IV. (continued).
SttKTA V. (XLVIII.)
This
hymn
and metres
ten stanzas
is
is
Agni;
third, fifth,
and ninth
and
tenth,
Satobrihaii;
of the
Mahdbrihati
deities
tenth,
Mahdsatobrihati : the
Ma ruts;
thirteenth,
Kakubh; of the twelfth, Satobrihati; of the Puru-ushnih; of the fourteenth, Brihati', and of
the fifteenth,
A tijagati; Pushan
:
is
Kakubh, Sato-
Puru-ushnih and Brihati Prisni is ihe divinity of the twentieth and twenty-first verses, as well as of the twentysecond,
which, however,
may
Earth
vargai.
2.
The son
;
of strength, for he
let
verily is propitious
to us
to
whom
:
may he
be our defender
may he
our offspring.
Agni, who art the showerer (of benefits), mighty, and exempt from decay, thou shinest with (great)
1
Sdma-Veda,
i.
35, n. 53.
478
splendour;
RIG-VEDA
SANHUL
Thou
sacrificest
by thy
acts
(Thou
1
art he)
whom
the woods,
6.
He who
fills
radiant
this
7.
Divine,
resplendent
Agni,
youngest
(of the
gods),
shines with
many
8.
pure
lustre,
(conferring) riches
upon us
of
all
men
the
descendants of
Manu:
protect me,
thee,
when kindling
with a
hundred
upon thy worshippers. 9. Wonderful (Agni), giver of dwellings, encourage us by (thy) protection, and (the gift of) riches, for
1 Yam dpo, adrayo vand pipratif may bear the more humble meanings of the water prepared to mix with ihe Soma, the vasativari, the stones for ginding the Soma, and the wood for
attrition.
2
FOURTH
ABHTJkffA
EIGHTn ADHYAYA.
this
479
wealth: quickly
Thou
remove
2
far
from
Vargaiu.
human
malevolence.
cow with
new
song,
and
let
12. She
who
yields
self-irradiating
anxious)
Maruts, who
Milk for Bharadwaja the two-fold (blessing), the cow that gives milk to the universe, food that
13.
is sufficient
for all.
the distribution
for
like
Indra,
is
sagacious like
as
Varuna; adorable
Vishnu.
Sdma-Veda, I. 41, n. 973. Sdma-Veda, II. 974. 3 The milch cow, dhenu, is here introduced because this is the first of a series of stanzas of which the Maruts are the deities, either with reference to the milk which is their approi
priate offering
at
sacrifices,
or
to
in the
form of a cow.
first is
The
sumnair-evaydmr'i: the
explained
by the
compound
attri-
who
or what goes, as
who
is,
who
gachchhantL
480
15. I
RIG-VEDA SANH1TA.
now
com-
pany of the Maruts, loud-sounding, irresistible, cherishing, whereby hundreds and thousands (of treasures) are bestowed collectively upon men; may that (company) make hidden wealth manifest; may
the wealth easily accessible to us.
16. Hasten, PtfSHAN, to
it
render
me:
thy side
repeat
thy praise.
Vargaiv.
Push AN,
its
progeny of crows
revilers
:
2
:
who
are
my
let
18.
May
Supreme
art
equal in
old.
Maruts,
agitators,
especially
to
be
adored,
may your
Sansisha?n nu
te
harne,
literally, I
celebrate
thy praise
to
Kdkambiram vanaspatim the first is said by the scholiast imply metaphorically the author of the Sukta, with his
:
Eva
chana griva ddadhate veh, even as sometimes they griva is said to have here the unusual
:
ddmam,jdlarupam,
curds,
Such a skin of
chariot.
Sdyana
says,
is
always carried
in
Pushan's
FOURTH ASHTAKA
21.
SEVENTH ADHYAYA.
spread
quickly
481'
the
Whose
functions
round
heavens, like (the light of) the divine sun, since the
Maruts
and adora-
ing strength.
22. Once, indeed, was the heaven generated once was the earth born ;' once was the milk of Prisni drawn: other than that was not similarly generated. 2
;
Viswaevas; Rijiswan,
JRisfii
is
;
the son of
Bha-
radwaja
1.
the
the metre
is
last verse, in
which
Sahvari.
the
man
observant
:
vargav.
of his duty, and the beneficent Mitra and Varuna may they, the mighty ones, Varuna, Mitra, Agni, come to our rite, and listen (to our praises).
2.
to
oiFer
worship to
every
Agni, who
to
be adored at the
free
sacrifices of
;
man
from arrogance
the lord of
two youthful
This
is
sahrld
it
is
permanent,
born, na pvnas-tasydm
nashtdydm anyd
tat-
is
another object
not produced.
3 Stuslie janu?n suvratam the scholiast interprets daivyam janam, the divine people, deoasangham, the company of the
gods, which
is
hymn.
2 K
482
3.
RIG-VKDA SAKHITX..
May
of
various form, of
whom
stars,
the
(from us).
4.
May
of Vivu, the
all,
the
filler
:
shippers) most adorable (Vayu), who art riding in a radiant car, and driving your Niyut (steeds), do
thou,
who
art far-seeing,
sage,
(thine adorer).
5.
is
May
:
my form
(with ra-
diance)
rites),
you go
and
himself.
Vargavi.
6.
of rain, send
sage Maruts,
are propitiated).
7.
May
the
purifying,
graceful Sara-
Day and
Kavim
night,
who may
as, directly
2
Adkivaryu ; worship,
Jagad dkrinudhuam
comprehends fixed
to
FOURTH ASHTAKA
EIGHTH ADHYAYA.
483
rite
may
she, together
pleased, bestow
tion free
rain),
upon him who praises her a habitafrom defects, and impenetrable (to wind and
felicity.
8.
May
(Pu-
shan), protector of
all
paths
:
May
Twashtri, the
holders,
10. Exalt
these
hymns by day
Rudra, the parent of the world, with (exalt) Rudra (with them) by
;
we invoke him,
11.
Ever youthful,
to the praise of
VargaVii.
come
your adorer
thus augmenting,
leaders (of rites), and spreading (through the firmabe desired or loved
the usual sense were incompatible with the
Brahma
is
or
it
might
mean
1
Patha^pathahparipatim
Pushan
arum, see vol. i. p. 115. 2 Yajur-Veda, 34. 42. Mahidhara's explanation differs in some respects from Sdyana's. 3 Yajatam pastydndm pastyam is a house, here used by metonymy for householder, according to Sdyana, grihasthair
:
:
yajaniyam.
2 k 2
484
RIG-VEDA SANH1TA.
1
woods
moving (company of
appropriate to
its
the
Maruts),
as
the herdsman
may
that
(company)
own body
May we
three
be happy in a home, in
riches,
in
upon us by
thee,
Vishnu,
who with
for
(steps)
made
14.
(our)
may
all-wise
scholiast renders
:
angiramh, ga-
munasilarasmayah, rays endowed with motions te yathd sighram nabhastalam vyapnuvanti tad vat, as they spread quickly
through the sky, so (do the winds)
perty of rapid
2
:
or if angiras retain
its
more
movement
is
assigned to them,
yadvd Rishayasmean a
it
tnd vach-chhighrayaminah.
chitram
is
said to
place
implies
little
Maruts
are solicited
Rudhna
is,
what or who
4
there born
ahi
is
interpreted he
is
who
goes,
that
etymology
not satisfactory.
The commentator
Parvata:
it
may mean, he
it is
obviously Indra.
Tad
oshadhayas
tilamdshddayah i
FOURTH ASHTAKA
EIGHTH ADHyAyA.
485
Bhaga be
riches.
many male
off-
solemn
may
(spirits),
and
who
are devoted to
the gods.
ANUVAKA
St/KTA
I.
V.
(L.)
is
The
Rijiswan
the metre
Trishtubk.
felicity,
1.
VargaVin.
foes,
deities,
who
have Daksha
towards us;
sacrifice,
their
progenitor,
void of offence
2
they who
desirous of
Agni.
Or
bestow,
Dahshapitrin,
is
Dtihsha
the grandfather
the grandchildren of
and
pitri, therefore,
to
Duxijanmdnah, they who have two births, means, agreeably Sdyana, they who are manilest or present in two spheres,
486
RIG-VEDA SANHITX.
may be
ours;
remove, beneficent
4.
deities, iniquity
May
unsubdued, invoked on
us,
inasmuch as we
they
5.
may
be our helpers in
great or small.
associated;
whom
all
beings tremble.
new hymn,
:
that hero,
Indra,
fied,
who
is
deserving of praise
:
may
he. so glori-
may
he, so
lauded, bestow
upon us abundant
7.
Waters, friendly
to
mankind,
grant uninter-
and
sta-
all evil),
for
ternal physicians;
May
preserver,
come
who, like
And do
day
may
be ever in
Sam, yah
the
first is
second, ydva; and the nam, prithah-haranam prilhakkarfavydndm, the making sepa-
which are
to
be kept
off.
FOURTH ASHIAKA
EIGHTH ADHYAYA.
may
I,
487
through thy
male deinvocation
scendants.
10.
to
my
(united)
Be unto
VargaX.
gorating riches,
celebrated
by many:
iLDiTYAS,
terrestrial
1
make
us happy,
and Vishnu and Vayu, make us happy, sending rain and Ribhukshin, and Vaja. and the divine Vidhatri: and may Parjanya and VXta grant us abundant food.
13.
And may
Bhaga, and
the gods,
and Earth with the seas, (preserve us). 14. May Ahirbudhnya, Aja-ekapad, and Earth
and Ocean, hear us
(by and who have been
us), to
;
may
who
are
who
whom
serve us.
15.
Thus do
text
my
Bharadwaja,
The
:
clature
has epithets only, the scholiast supplies the nomenthus divyd, the celestials, that is, the Adityas j parthi-
vasah,
of Prisni, the
2
Mcruts ;
the Vasus; go-jdtah, cow-born,,born dpydh, the aquatic, born in the firma-
488
RIG-YEM SANHITi.
rites
and
so,
adorable (deities),
may
you,
who
are wor-
shipped
and
glorified,
SUKTA
The
II. (LI.)
deities and Rishi as before ; the metre of the thirteenth and two following verses is Ushnih, of the sixteenth Anushtubh,
and of the
Varga
rest
Trishtubh.
XL
The expansive, illuminating, unobstructive, pure, and beautiful radiance of the sun, grateful to Mitra and Yabuna, having risen, shines like the ornament
1.
of the sky.
2.
He who knows
in
them);
he
who
is
beholding
the good and evil acts of mortals, he, the sun, the
lord,
3.
makes manifest
their intentions.
solemn
sacrifice,
I celebrate the
The
who
is
gratified
by mine
Of the Vasus on
in
earth, the
Rudras
in the
firmament, the
Adityas
heaven.
FOURTH ASHTAKA
EIGHTH ADHYAYA.
all
489 you
Aditi, alike
well-pleased,
felicity.
(deities), to the
robber
Vargaxn.
or his wife;
Let us not
suffer for
the sin
committed by
you
rule,
inflict
injury on
own
8.
person.
versal
(them) reverence:
2
:
reverence
reverence be to the
:
gods
reverence
is
I expiate
by
committed.
Adorable
3
who
your
sacrifice,
May
that
all iniquities
may
Ma
woman,
or wife
or vrika
may
female.
2 The scholiast says namas or nmnask&ra,
thai,
by receiving the
homage of
490
ful
R!G-VEDA SANHITA.
Vargaxm.
Varuna, Mitra, Agni, practisers of truth, and faithful to those who are prominent in (their) praise. Indra, Earth, Pushan, Bhaga, 1 1. May they,
Aditi, and the five orders of beings, give increase to
our habitations:
may
our gracious
May
the presenter
of the oblation,
celestial
Bhara-
abode, as he
felicity,
pro-
verilv he is a wolf.
15.
You
for
are munificent
and
illustrious, gods,
us, protectors,
with
Indra
road,
16.
on the
have travelled along the road prosperously traversed and free from evil, and by which (a man) avoids adversaries and acquires wealth.
We
Sukta
The
deities
III. (LII.)
and Iliski as before ; the metre of the first six, the thirteenth, and three last verses, is Trishtubh, of the second
six
VargaXiv.
1.
do not regard
it
as
be compared)
Sdma-Veda,
i.
105.
hi shah:
FOURTH ASHTAKA
with the sacrifice (I
rites:
let,
EIGHTH ADHYAYA.
491
offer),
overwhelm
him
let the
Maruts, may the energies of that man be enfeebled may heaven consume that impious adversary 2
2.
:
to us,
worship that we
thee,
3.
Why
of pious prayer?
fender
against
why (have they called thee) our decalumny? why dost thou behold us
weapon
subjected
May
the opening
me
may
the firm-set
moun-
me
may
May we at all seasons be possessed minds: may we ever behold the rising sun:
5.
of sound
such
may
most ready
to
a trader, a greedy
dddne.
1
According
cation
2
Urahmadwisham, and
first is
dwishc: the
that
explained by
to the
Sayana simply tarn satrum, word brahma, which has gone th enemy or obstructer of prayer
it
or praise
iri, the
brdhmana
dioesh-
hater or
492
Vargaxv.
6.
RIG-VEDA SANHITA\
May Indra
giver of happiness
may Parjanya, with the plants, be a and may Agni, worthily praised
;
to
my
invocation:
sit
down upon
8.
Come, gods,
butter-dripping oblation.
9.
May
and be
company of the Maruts, Mitra, with Twasht'i and Aryaman, accept our
11. Indra,
with
the
Universal
gods,
hear
this
my
invocation,
:
you
who
to be (otherwise) worshipped
grass, be exhilarated (by the
seated on
this sacred
Soma).
deities,
14.
May
and both
Praja-
Amritasya sunavak
:
so
Sdma-Veda,
ii.
945, Yujur-Vcda,
Yujyam
vaumadeoydis,
the
dmihshd, proper
for the
Vnwadevas.
FOURTH ASHTAKA
EIGHTH ADHYAYA.
493
my
praise
let
me
(you bestow).
deities,
15.
May
1
those
mighty
destroy,
bestow upon us and our posterity 2 abundant sustenance, both by night and day.
Agni and Pakjanya, prosper my pious acts: (accept), you who are reverently invoked, our praise
16. at this sacrifice
:
posterity:
grant
therefore,
food
productive
of
descendants.
17.
fire
is
When
is
kindled,
and when
S6ktaIV. (LIU.)
The
deity
is
P6shan;
the Itizhi
is
Biiaradwaja;
rest
the metre of
Anushtubh, of the
Gdyatri.
to us like
varga
xvn.
Ahimdydh
is
or knowledge that
2
Asrnabhyam ishaye
is
the latter,
ishi, is
derived from
rest,
ish, to
wish, and
usmabhyam
tastnai cha, to us
desire.
3
and
to
it,
that
is,
growth of corn, and Agni, as the main agent in produces the vigour necessary for procreation. digestion,
rain, causes the
4
Pathospati, see
p.
483, note
1.
494
a chariot,
for
RIG-VEDA SANHHA.
(the sake of) bringing food, and of
Conduct
liberal
to
men,
in (bestowing) wealth,
the giver of
pious donations.
3.
of provisions
drive
away
all
obstructors, (thieves, or
may be
accomplished.
cious, wise
Pushan, and
so render
them complacent
towards
varga xviii.
6.
us.
and
so
cious;
and
so render
them
complacent towards
8.
and render
relaxed.
Make
Vosuviram,
literally,
is,
according to
who is especially the instigator of poverty to acquire wealth, dhanam abhiprdptum viram ddridrasya viseshethe scholiast, one
nerayitdram.
2
Paritrindhi drayd
drd
is
common
vernacular
a saw.
FOURTH ASHTARA
EIGHTH ADHYAYA.
495
StfKTA V. (LIV.)
Deity, Right, and metre as before.
1
Bring
us,
Pushan,
into
communication with a
Varga xix.
wise
say, this
2.
May we, by
may
direct us to the
may
say,
The
is
discus
of
Pushan
its
its
sheath
4.
not discarded,
inflicts
Pushan
man
who
who
5.
propitiates
him by
he
is
the first
acquires wealth.
to (guard)
our
cattle,
may
in-
Pushan
6.
may Pushan
give us food.
Vargaxx.
Come, Pushan,
and
also of us
Let
not,
Pushan, our
cattle perish
let
them
We
;
solicit
riches
of
eulogies)
who
is
not
lost,
Ya evedam
and
iti
bravat
Sayana's explanation of
this
is
curious,
is justified
man, he understands a cunning man, a conjurer the last phrase he therefore interprets to mean, one who says, this, your property, has been lost, and the passage that precedes he explains as directing the
this
is
way
to the
new
attribute of
Puthan
496
9.
RIG-VEDA SANHITX.
May we
1
Pushan,
adorers.
10.
in thy worship
we
May Pushan
may he
bring
Vargaxxi.
l.
Come
illustrious
3
:
2 grandson of Peajapati
to
(me
thy) worshipper
let
us two be associated
become
We
solicit riches
Illustrious
thou,
who
We
5
glorify
giver of food,
sister.
Pushan, the rider of the goat, the him who is called the gallant of his
first is
rendered by Prajdpati as he
who,
all
3
Eld vdm
vd, according to
to
praiser,
more
ckudd, or lock
5
left on the crown of the head at tonsure. Swasur yojdra uchyate, the sister of Pushan is the dawn,
with
whom
may
FOURTH ASHTAKA
5.
I glorify
EIGHTH ADHYAYA.
his
;
497
mother
l
:
may
6.
may
the brother
of Indra
be our friend.
the harnessed goats, drawing the deity in
May
the metre
it is
is
which
is
Amishtubh.
1.
No
(other) deity
indicated by
him who
3
de-
Vars a
xxn
to be
virtuous,
Pushan
3.
shan), ever urges on that golden wheel (of his car) for
the radiant sun.
4.
Since, intelligent
PusnAN, of goodly
aspect, the
praised of many,
we
Pushan,
art
renowned
afar.
We
deserve
of thee
well-being,
remote from
Matur
night.
2 A.8
one of the
Ad
Karavtbhdt
iti:
y as, or sons of Aditi, he may be called who is also one of the number. karamhha is said to be a mixture of parched
it
Parushe gavi
the first
is
rendered
Aditya, he
who moves
VOL.
III.
2 L
498
evil,
RIG-VEDA SANIIITA.
approximate
to-morrow. 1
to
sake
of
the Rishi
and metre as
1.
We
2
and
for
the obtaining
of food.
2.
One
3
Soma
the buttered
4.
When
him. 4
5.
We
We
draw
to us,
Pushan
his reins.
is
One
of thy forms,
(Pushan),
is
luminous, one
is
Adyd
is
stantive
conducted by
all tin
priests, sarvair-ritwigbhis-tdyate
or
it
may mean
semination of
2
3
4
all
Sdma-Veda,
Sdma-Veda,
202.
see the preceding Siikta, note 1.
Karambham:
i.
148.
FOURTH ASHTAKA
venerable; so that the day
for
EIGHTH ADHYAYA.
is
499
variously coinplexioned
thou protectest
intelligences
may
thine auspicious
2
liberality be manifested
2.
on
this occasion.
The
by sacred
(world),
3
rites,
beings.
With
the
within
office
ocean-firmament,
5
thou
dischargest
the
ficial food,
ingly offered.
4.
Pushan
;
is
the kind
goodly form
6
whom
Pushan
is
is
Sdma-Veda,
i.
75., also
Nirukta, 12.
17.,
Sdyana
follows
Yaxka. 3 Placed so by Prajdpati, according to the scholiast, capacity of nourishing all things, poshakatwena.
4
in
his
As
when Surya, with the gods, had set out to Pushan to his abode to console his
is
who was
office
greatly afflicted
which
6
Pushan
here
to the
wars; for
Kdmena kritak
is
the scholiast
fills
it
up
with paswddivishayena stotribhir vasikritah asi} thou art subjected or propitiated by worshippers
by means of the
Pam and
other offerings,
500
RIG-VEDA SAKHITA.
SuKTA X. (LIX.)
Indra and Agni
the
first six
is
Bharadwaja
the Anushtubh.
Varga
xxv.
When
iii
mt i on
js
e ffuse d
:
celebrate,
Indra
Your
greatness,
is
is
after this
is
fashion, and
the same
You approach
two
fleet
together,
when the
libation is
:
effused, like
we
in-
voke
to
tion
is
acceptable eulogies
5.
effused, praises *
What
a judge
By
Pitrh,
Asuras are
in-
karmme. 2 Ihehamotaron, of
Aditi
is
whom
the mother
is
their mother, in
common
with
all
here identified with the wide extended earth, vislirnd bhumih, ac-
cording to Sdyana.
3 Yo vdm stavat is may praise you badly,
4
who
kutsitam stuydt.
:
Joshavdkam vadatah the first is explained, pritihetutwena karttavyam sicayam apr'Uikaram vdkam, speech to be uttered
FOURTH ASHTAKA
of that (your act),
EIGHTU ADHYAYA.
of you,
501
when one
harnessing his
common
car.
Varga xxvi.
before the footed sleepers, animating the head 2 (of living beings with consciousness), causing them to utter loud sounds with their tongues, and passing
onwards she traverses thirty steps. 3 7. Indra and Agni, men verily stretch their bows
itself producing disNiruhta, 5. 22., as quoted by Sdyana, ya Indrdgni suteshu vdm someshu stauti teshu na tasya amithah, of him who praises you two, Agni and Indra, when the &ma-juiees are effused you do not eat (the offering) the
printed
Nirukta
it
has,
you
eat,
avijndtandmadkeyam joshayUavyam name is to be propitiated and again, yo ayamjoshavdkavi vadati vijanjapah na tasya asniis
vdkam,
first
said,
thah, this person who utters, josltacdhnm, repeating incessantly, or silently, propitiatory prayer of various object, of that man, you two do not eat the offering.
1 Vwkucho aswdn yuyujdna iyate ekah samdne vathe the one Indra, who, as identical with the sun, goes over the world in a car which is common to him and Agni, as being also identi:
is
fied with the sun : the same identity being kept in view, Indra yokes the multiform horses, months, weeks, days, to amonoform
car, or the year.
2
Ifitwi siras,
text, is
literally,
is
the whole
of the
or animating the head of living beings or it may apply to the dawn, as being headless, firm tyaktwd swayam asiraskd sati, she
:
explained
prdnindm
having abandoned the head, being of herself headless, though what they may mean is doubtful: so Sdma-Veda, i. 281, and Yajush, 33. 93. Mahidhara, after proposing the same interpretation as Sdyana, suggests another, in which he refers the
:
this is
obviously fanciful.
The
thirly
502
RIG-VEDA SANHITA.
us: drive away mine adversaries: separate them from (sight of) the sun. 9. Indra and Agni, yours are' both celestial and harass
terrestrial treasures
:
bestow upon
us,
on this occasion,
life-sustaining riches.
Indra and Agni, who are to be attracted by hymns; you, who hear our invocation (accompanied)
10.
by
praises,
and by
all
adorations,
come hither
to drink
of this Sowm-libation.
first
stanzas
thir-
Anushtvbh.
vargaxxvn.
1.
He
of (sacrificial) food.
2.
dawns, the
cattle,
and
who hast
down
(to be invigorated) by
to us,
be manifest
FOURTH ASHTAKA
4.
EIGHTH ADHYAYA.
:
503
old
not.
5.
We
2
invoke the
:
fierce
of enemies
fare.
6.
may
Counteract
3
:
all
all
xxvTfi
pious: counteract
impious
who hate
7.
glorify
you both
Indra and Agni, leaders (of rites), whose Nigut by many, come with them to the
Come with
libation, to drink,
10.
Glorify that
all
the forests
with flame,
11.
who
Vargaxxix.
tion) to
the kindled
to
him (Indra
May
those two
to
2 3
'-id.
01.
them dryaih and ddsaih hridone by them severally, that \b, upudra>;ajdtdni, things generated by violence or oppression and the like: also
therefore the scholiast interprets
Sdma-Veda, U. 205. 4 This and the two preceding occur $d>na-Veda,M. 341 5 Sdma-Veda, n. 400501.
343.
504
BIG-VEDA SANHITA.
to
be pre-
and both together to be exhilarated by the (sacrificial) food; for you are both donors of food and riches, and therefore I invoke you
sent at the sacrifice
;
Come
:
troops
Indra
as such
and Agni
for
givers of happiness,
we invoke you
your friendship.
15. Hear,
partake
of the offering
Soma
beverage.
SuktaXII. (LXI.)
The
deity
is
SabasWati
three
first
Jayati, of
t'
Varga
xxx.
1.
She gave
to the
1 ryaswa, a son. DivodasA endowed with speed, and acquitting the debt (due to gods and progenitors);
she
who
only of himself:'
down
1
Bah-
a various or error ous reading: it is another a MSS. of the Vdyn representation of the name Bandhydswa Purana is ciled in the note for the reading of our text, Badhtoasrva,
:
ryasiva.
2
3
Vishnu Purdra,
as usual.
first
p.
Pani
In the
:
dess
nere she
is
stanza Saraswati has been addressed as a godthe confusion pervades the praised as a river
:
entire Sukta.
FOURTH ASHTAKA
for the lotus fibres:
1
EIGHTH ADHYAYA.
rites,
505
we adore
praises
giver
men
the lands
them. 3
fibres of the
Bisa-khd iva, bisam khanati, who digs the bisa, the long stem of the lotus, in delving for which he breaks
the banks of the pond.
is
down
2
Vrisaya
in
Sayana's
curious legend
Veda
Indra,
it
is
had
killed a son of
of a
Sow a-sacrifice,
lndra
omitted to include
gods: India,
who
now
let
man
uttering the
be born and prosper, the killer of Indra in Mantra, however, the officiating priest made a
:
Mantra placed the accent on whereby the compound became a Bahuvrihi the conseepithet, signifying one of whom Indra is the slayer quently, when, by virtue of the rite, Vritra was produced, he was foredoomed by the wrong accentuation to be put to death by Indra, instead of becoming his destroyer: Taittiriya Yajush,
instead of which the reciter of the
first
syllable,
:'
p. 43.
3
may
also
506
4.
RIG-VEDA SANHITA.
May
her worshippers,
in con-
flict for
who
glorifies
thee like
Ijjdra.
xxxi.
6.
May
golden
by our
earnest laudation.
3.
May
she
whose might,
infinite,
undeviating,
sounding.
9.
Overcome
all
10.
has seven
sisters,
is
who
is
fully propi-
H- May
reviler.
Saraswati,
filling
(with
radiance) the
12.
elements,
is
admit of a
1
Sdyana,
or,
thou
ati
is
put,
it is
may
2
who
hate us.
or the
Saptaswasd
seven rivers.
3
rivers.
FOURTH ASHTAKA
13. She
EIGHTH ADHYAYA.
;
507
who
is
she
she
to be glorified
and access
to
Asu.,
amongst them,
divinities, or rivers,
ndm madkye.
2
Ratha
made
like
vibkwane,
Md
it
is
it
said,
means
increase, great-
ness, prosperity
vriddhdn
md
kdrskik, do not
make
us unimportant or abject.
INDEX. OF
THE SUKTAS.
510
Page.
Sukta.
30.
33.
XV. (XXVII.)
XVI. (XXVIII.)
34.XVII. (XXIX.)
5J1
Anuvaka
Pnqe.
Stiltta.
V.
Rishi
Deity.
91.
I.
95.
II.
(LIV.) (LV.)
ADHYAYA
100.
IV.
108. 109.
(LVI.) (LVII.) (LVIII.) VI. (LIX.) VII. (LX.) VII. (LXL) IX. (LXII.)
III.
IV. V.
The same.
Viswatwitra.
Ribhus, Indra,
USIIAS,
Indra and
others,
113.
512
Page.
513
514
515
516
ADHYAYA
Page.
IV.
517
518
Page.
INDEX OF NAMES.
Abjah, 200
Abhyavarttin, 437
Adhwaryu,
Asivattha, 474
Aswins,
316,331,372,485,488 A/>;,42,150,275,416,423 Aditya, 199, 324 Ahibudhnya, 221 Adityas, 93, 101, 324, Ahirbudhnya, 484, 487
487
Adri, 102
Ahwashma, 287
Ajaekapdd, 487
Ajamilha, 205, 207 Jjamilhas, 208
8,
Adrijah, 200
Agnayyi, 316
420,
^m,
13,
1,
5,
435, 474
15,
16,
17,
19,
409
Atiydja, 491
20, 22, 23, 25, 26, Angirams, 45, 85, 257, Atri, 293, 294, 295, 27, 30, 33, 34, 91, 313, 314, 416 296, 297, 305, 324,
95,97,113,117,122, ATiitabhd,330 358, 366, 375, 487 125, 132, 134, 136, Ansa, 303 Avada, 311 137, 138, 140, 141, Apayd, 25 Avasyu, 281, 361 142, 143, 144, 228, Apnavdna, 134 Avatsdra, 309 2431, 233, 236, 237, Apris, 242 Ayu, 298, 420 240, 243, 245, 248, Archandnas, 344, 349, 253, 255, 256, 257, 351 Babhru, 278 259, 260, 2(32, 263, Arjuni, 172 Bdhuvrihta, 312, 356, 264, 265, 26(3, 267, Ar/ia, 179 357 268, 269, 271, 272, Arunmvhhas, '290 Bala, 213, 418, 453 273, 308, 309, 319, Arya, 290, 418, 432 Band/in, 268 323, 3(33, 377, 380, Arya, 433, 446 Barkis, 242 383, 386, 388, 389, Aryas, 429 Bhaga, 101, 286, 300,
391, 392, 394, 395, 397, 398, 399, 401,
Ary avian,
371,
520
INDEX OF NAMES.
Eoaydmarut, 378
Gandharbas, Ganges, 465 Garga, 470
Ga*/w', 20, 22,
Bharadwdja, 380, 383, Z)<^m,195,197,198 386, 388, 389, 391, Badhikrdvan 193 410 392, 394, 395, 397, Badhyanch, 402, Baksha, 31, 485 398, 399, 401, 403, 407, 415, 417, Bdlbhya, 346 420, 123, 425, 427, /)ajm, 178 429, 431, 433, 435, Bdrbhya, 344, 346 437, 439, 441, 443, Z>a.sa, 290, 446 451, 452, 454, 455, Dasas, 429 45G, 493, 495, 496 Dasoni, 424 Dasras, 208 Bharadwdjas, 431 Bharata, 86, 272, 407 Das(/, 147, 279, 444
,
23 283 Gaupdyanas, 268 Gaitra, 163, 365 Gauriviti, 274 Gavaya, 163 Gavishthira, 231 6?ya, 253, 255 Basyus, 55, 175, 195, Bkaratas, 53, 256 Gay at A, 71 276, 418, 433, 443 Bhdratas, 86 Gayatri, (The), 110 Bawn, 214, 216, 317 Bhdrvara, 162 Gharma, 281 Bhauvia, 298,302,373, Dawns, 215 0Artte, 225 and JVfyA*, 299 374 Girikshita, 288 Bevasravas, 25 Bhojas, 85 6r7lft, 306 Bhrigus, 134, 150, 403 Z>eravato, 25, 145, 438 Ooja/*, 200 Bharuna, 260 Brahma, 463 Gomati, 346 Bhvihand, 101 Br-ahman, 138 Gotama, 327, 337 Bhuni, 419, 425 Brahmanaspati, 316 Gotamas, 183 Bhicanya, 288 Brahmaudana, 227 Bivodds, 180 Hunsa, J 99 Bribu, 465 Bfihaspati, 109, 212, Z>u-oda'*a,173,408,436, .ffaras, 234 444,456 Hariyupiyd, 438 304, 308, 324, 401, 7)0ors, 242 Haryaswa, 40 469 Drishadvati, 25 Havirdhdna, 227 Budha, 231 Bruhyu, 468 Havyavdhana, 274 Dundhubi, 470, 476 JZawA, 173, 174, 424 Chakri, 355, 356 Durgaha, 204 Heaven, 316, 488 Chayamdna, 437 Bushyanta, 408 Heaven and Earth, 91, Chitraratha , 179 Dmta, 264 195,222 Chumuri, 419, 425, 436 Byotana, 424 i/b/W, 306, 485 Chyavana, 360, 362 Byumna, 267 Cow, 225 //>/<, 424 Cows, 439 Ikshwdkus, 234 2for/&, 316, 488, 490
6?ata,
Z%
Sa,
Da&Aitf, 180, 425, 436
152,
178, 283,
/M,
404, 424
l/,7,
242
INDEX OF NAMES.
Indra, 10, 37, 42, 47, Kata, 17, 19 50,54,56,58,60/61, Kavi, 425
65, 67, 68, 69, 70, 72,
521
483, 486 Marutwat, 303 3fdtarisrvan, 36 Mdyin, 311 Milhmhi, 337
Alitra, 93,96, 101,104,
73,74,75,76,77,78,
79, 82, 83,
9i,
99,
106, 107,
150,
109,
146,
159,
153,
164,
156,
492
181,
278, 281,
Kumar a, 238
354, 355
Mrigaya, 148
Nami, 424
445,
450, 455,
Lakshmana, 288 Navavastwa, 425 Laupdyanas, 268 316 Indrdnt, Nirriti, 123, 3Q.1 Indra and Varuna, 200, Nivids, 155 Maghavan, 42, 83, 147, 203 iWy<, 209, 332 275, 303, 429 Ma, 245, 248 Nrishad, 200 Mddkiois, 361 Ishiratha, 42 iTfA, 243 Oczan, 487 Mamatd, 128, 397 Jahnu, 104 Manasa, 311 P/im, 401, 490 Jamadagni, 87, 109 MflMw, 172, 274, 314, Poms, 228, 423, 446, Jara, 233 404, 408, 484 453 Jdtavedas, 18, 33, 34, Parabrahma, 174, 190, Marutdsu-a, 288 397, 411 241, 390, aramdtmd, \12 MaruU, 27, 81,93,157, 275, 279, 296, 298, Parameswara, 376 Kakshivat, 172, 299 301, 305, 307, 325, Paravrij, 179 Kdnwas, 298
490, 492
178, 276, Namuchi, 279, 424 441, 443, 444, 282, 420, 423, 435 Nara, 448, 450 446, 447, 448, Kuvitsa, 464 Nardsansa, 36, 242 451, 452, 454, Kuyava, 148, 444 Ndsatyas, 94, 207, 358, 456, 457, 461, 365, 487
147,
Jto,
328, 331, 334, 336, Paijavya, 225, 482, 487, 492 337, 339, 340, 342, 343, 378, 410, 481, Parushni. 164, 326
373,
2N
522
Parvata, 83, 480 Parvatas, 189, 299 Pdthya, 410 Paulomas, 290 Paura, 357, 359 Pauras, 359
INDEX OF NAMES.
.Rafia,
305
Pdyu, 474
Pipru, 148, 277, 419
Pithinas, 436
500 Piyavana, 51
Pitris, 426,
456 Samvarana, 286, 288 Samya, 461 Saptavadhri, 365 J2#At, 107, 186, 187, Saramd, 43, 147, 314 192 SaraswatL 25, 93, 243, Ribhukshans, 193 305, 307, 487, 492 Ribhuliskin, 187, 298, -Sara/, 123, 424 Sarayu, 279 303, 487
330 Rdtahavya, 352, 353 i?a^a, 470 Rathaviti, 344
JZasa,
'
82,
93, 188,
103, 286,
'l85, 187,
Rijishin,
'
496
Prastoka, 470, 474
Sadyasi, 344
Satakratu, 179, 295
Pratardana, 436 Pratibhdnu, 319 Pratihshatra, 315 Pratiprabha, 220 Pratiratha, 317 Pravargya, 227 Prayaswats, 266
64,
93,
101,
BwAw, 204
itaft,
109,
Rltajah, 200
484, 487
SfowZAw, 179,
Pram,
Ritasad, 200
.Rita,
221
Prithivi, 374
30
w-a,
Sfa,
Pra/iM, 439
224 224
47,
109,
146,
175,
208, 210, 306, 324, 487 Purukutsa, 204.272,424 Rudras, 332, 343, 359, 431, 453, 457, 469 Somalia, 144 Purumilha, 205, 307, 378
314
Purumilkas, 208
Rusamas, 280
109, SacAt, 107
475
Srutabandhu, 268
Sruiavid, 312, 347
Subandhu, 268
Suchadratha, 367
Sudds, 85
496
Z2q;'i,
436
Sudhanwan, 106
INDEX OF NAMES.
Suhotra, 205, 444, 445
523
210, 211, 212, 214, 216, 217, 219, 220, 224,
ZWwa, 425,
Turvasas f 179
Turvasu, 282
438, 461,
225
Sunaksepa, 23G
Sunitha, 367
492
Udavraja, 47 4
r
Susamiddha, 242
'
Urjavya, 302
Z7?ana5, 172, 274,
481
419,423,435,445
425
Varundni, 316
Sutambhara, 256, 257, ZMas, 107, 178, 217, Vasishiha, 89 324, 367, 369 Fdsisthas, 90 259, 260, 312 Utkila, 15, 16 Sutudri, 50 Fasv, 199 Swar, 316 Vasus, 142, 220, 302, Vadhryaswa, 504 Swarbhdnu, 297 321, 324, 335, 381, Vaiswdnara, 27, 128, /Suterft, 221, 322 487, 489
Sydvdswa,
'
325,
328,
237,
240,
395
242,243
339, 340, 342, 343, Vdja, 82,107,186,187, Fasuyns, 269, 271 370, 371 192, 303, 487 Fata, 482, 487
Syena, 172
Vdjas, 188,
190,
192,
Favri, 265
i93
Fdyu,
Vdjin, 384
Vdjini,
435
Vdjins, 194
y&Ayo, 334 Vdmadeva, 113, Tramdasyv, 203, 272, 122, 125, 128, 132,
288 Trayyaruna, 272 Tridhamcan, 272 Trikshu, 408 TVito, 298, 377
Trivrishnay 234, 272
134, 136,
137,
142,
435 305
140, 141,
144,
146,
150,
156, 159,
166,
161, 171,
176,
143, Fibhwan, 180, 187, 192, 316, 339 164, Fidadasica, 345 172, Fidatha, 288
177, Fidathin, 148, 277 187, Fidhdtri, 487
168,
185, 195,
193,
524
ipasa, ol Fiprabandhu, 268
I
INDEX OF NAMES.
69,70,72,73,74,75, Vyomasad, 200 76, 77, 78, 79, 82, Vyama, 156 83, 104, 106, 109 Viswamitrasy 86 Water, 225 Viswarupa, 505 Wives of the God$,Sl5 Viswavdra, 273, 311 Vitihavya, 403 Yadu, 179, 425, 461 Vrichivat, 437 Tajata, 311, 312, 354 VrichivaH, 438 Yamimd, 32 Vrisa, 233 Fa^>, 290 Vrisaya, 505 raw/ouaf?', 438 Vrishabha, 435 Yupa, 4.
41,
324,
314
4,
Viswadevas,
100,
91, 95,
Viswdmitra,
10,
1, 4,
5, 8,
33,
150, 157,
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Rig-veda Sanhita
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