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Rigveda
Jan 25, 2023 21:32:42 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:32:42 GMT 5.5
HYMN 89 .] THE RIG VEDA* 2*1
4 Here am I, look upon me here, 0 singer. All that existeth I
surpass in greatness.
The Holy Law's commandments make me mighty. Bending with strength I rend the worlds asunder.
5 When the Law's lovers mounted and approached me as I sate
lone upon the dear sky's summit,
Then spake my spirit to the heart within me, My friends have cried unto me with their children.
6 All these thy deeds must be declared at Soma-feasts, wrought,
Indra, Bounteous Lord, for him who sheds the juice,
When thou didst open wealth heaped up by ^iany, brought from far away to Sarabba, the Rishi’s kin.
7 Now run ye forth your several ways : he is not here who kept
you back.
For hath not Indra sunk his bolt deep down in Yritra's vital part ?
8 On-rushing with the speed of thought within the iron fort he
pressed:
The I^alcon went to heaven and brought the Soma to the Thunderer.
9 Deep in the ocean lies tb£ bolt with waters compassed round
about,
And in continuous onward flow the floods their tribute bring to it.
10 When, uttering words which no one comprehended, V&k, Queen of Gods, the Gladdener, was seated,
The heaven's four regions drew forth drink and vigour : now whither hatBher noblest portion vanished?
4 Indra speaks this and the following stanza.
5 The Raw's lovers; the priests who in sacrifice ascend to Indra. According to Hiilobrandt (F. Mythologies I. 354), the Maruts ; sUumantah meaning not < with tlieir children,’ but 4 5 6 7 8 9 10 with the Infant (Soma).’
6 The priest addresses Indra. Snrabha: a Eislii of that name.—Sdyapa. Tho original hymn appeal's to end with this stanza.
7 Addressed to the waters of heaven after Indra’s battle with Yritra.
8 lie: the Falcon. The iron fort; the stronghold or cloud in which the Soma or ambrosial rain was imprisoned. Cf. IY. 27, 2.
9 In the ocean : as produced naturally in the sea of air.
10 This and the following stanza have no apparent connexion with what precedes. Vdh: or Vfich, vox, voice, or Speech personified. Her unintel¬ ligible words are the thunder. Her noblest portion: according to S&yana, the rain which follows thunder. Or the thunder itself may be intended. See Cowell’s note in Wilson’s Translation. Was seated .* at the sacrifice offered to fier-
m TUB BYMJSfS OF [BOOK VIII,
11 The Deities generated V&k the Goddess, and animals of every
figure speak her.
May she, the Gladdener, yielding food and vigour, the Milch- cow Yak, approach us meetly lauded.
12 Step forth with wider stride, my comrade Vishnu; make room,
Dyaus, for the leaping of the lightning.
Let us slay Yritra, let us free the rivers : let them flow loosed at the command of Indra.
HYMN XC. Various.
Yea, specially that mortal man hath toiled for service of the Gods,
Who quickly hath brought near Mitra and Varan a to share his sacrificial gifts.
2 Supreme in sovran power, far-sighted, Chiefs and Kings, most
swift to hear from far away,
Both, wondrously, set them in motion as with arms, in com¬ pany with Surya’s beams.
3 The rapid messenger who runs before you, Mitra-Varuria, with
iron head, swift to the draught,
4 He whom no man may question, none may summon back, who
stands not still for colloquy,— °
From hostile clash with him keep ye us safe this day; keep ns in safety with your arms.
5 To Aryaman and Mitra sing a reverent song, O pious one,
A pleasant hymn that shall protect to Varuna : sing forth a laud unto the Kings.
6 The true, Bed Treasure they have sent, one only Son bom of
the Three,
They, the Immortal Ones, never deceived, survey the families of mortal men.
7 My songs are lifted up, and acts most splendid are to be per¬
formed.
Come hither, ye Nasatyas, with accordant mind, to meet and to enjoy my gifts.
11 Speak her; articulately-speaking men and lower animals all derive their voices from her.
12 This stanza, which is out of place here, is spoken by Indra when he is about to attack Vritra. See IV. 18. 11.
• 3 The rapid messenger : the lightning, as one of the forms of Agni.
6 The true, Fed Treasure; the Sun. The Three: heaven, mid-air, and earth,
HYMN 90 .]
THE RIO VEDA.
253
8 Lords of great wealth, when we invoke your bounty which no
demon checks,
Both of you, furthering our eastward-offered praise, come, Chiefs whom Jamadagni lauds !
9 Come, V&yu, drawn by fair hymns, to our sacrifice that reaches
heaven.
Poured on the middle of the straining-cloth, and cooked, this bright drink hath been offered thee.
10 He comes by straightest paths, as ministering Priest, to taste
the sacrificial gifts.
Then, Lord of harnessed teams ! drink of the twofold draught, bright Soma mingled with the milk.
11 Verily, Surya, thou art great; truly, Aditya, thou art great. As thou art great indeed, thy greatness is admired ; yea, verhy,
thou, God, art great.
12 Yea, Surya, thou art great in fame: thou evermore, O God,
. art great.
Thou by thy greatness art the Gods’ High Priest, divine, far- spread unconquerable light.
13 She yonder, bending lowly down, clothed in red hues and rich
in rays, n
Is seen, advancing as it were with various tints, amid the ten surrounding arms.
14 Past and gone are three mortal generations: the fourth and
last into the Sun hath entered.
He mid the worlds his lofty place hath taken. Into green plants is gone the Purifying.
15 The Rudras’ Mother, Daughter of the Vasus, centre of nectar,
the Adityas’ Sister—
To folk who understand will I proclaim it—injure not Adit*, the Cow, the sinless.
13 She yonder: Tishas or Dawn. The ten surrounding arms: the ton regions of the world.
14 Three mortal generations: according to the legend, Prajftpati produced
in succession three kinds of creatures who all died. The fourth generation lived and enjoyed the light and warmth of the Sun. See Cowell's note in Wilson’s Translation, or f *: ” .■ r ‘ \ ■ II. 5. 1. 1— 4. Into green plants:
S&yana explains harttah ■ ■■ . e sky, and p&vcimdmh (the Puri-
fyiug) as Vdyu or the ' . • ■ ■■ akes pavamdnah to he the Soma,
and JiarUah to be the horses of the Sun. I have followed Ludwig’s inter¬ pretation ; but I find the stanza almost unintelligible.
15 Centre of nectar: or, of anmt, or immortality, or the world of the immortal Gods. The Coxo ; the earthly cow, as the type of Adifci or universal Nature, must not be offended. The stanza is spoken by the priest who has received the cow as his reward.
254 THE HYMNS OH [BOOK VllL
16 * Weak-minded men have as a cow adopted me who came hither from the Gods, a Goddess,
Who, skilled in eloquence, her voice uplifteth, who standeth near at hand with all devotions.
HYMN XCI. Agni.
Lord of the house, Sage, ever young, high power of life, O • Agni, God,
Thou givest to thy worshipper*.
2 So with our song that prays and serves, attentive, Lord of
spreading light,
Agni, bring hitherward the Gods.
3 For, Ever-Youthful One, with thee, best Furtherer, as our ally,
• We overcome, to win the spoil.
4 As Aurva Bhrigu used, as Apnav.ina used, I call the pure Agni who clothes him with the sea.
5 I call the Sage who sounds like wind, the Might that like
Parjanya roars,
Agni who clothes him with the sea,
6 As Savitar’s productive Power, as him who sends down bliss, I call Agni who clothes him with the sqa.
7 Hither, for powerful kinship, I call Agni, him who prospers you, Most frequent at our solemn rites;
8 That through this famed One’s power, he may stand hy us
even as Tvashtar comes Unto the forms that must be shaped.
9 This Agni is the Lord supreme above all glories mid the Gods ; May he come nigh to ns with strength.
10 Here praise ye him the most renowned of all the ministering
Priests,
Agni, the Chief at sacrifice ;
11 Piercing, with purifying flame, enkindled in our homes, most
high,
Swiftest to hear from far away.
16 Weak-minded men: ‘Men are too feeble in their intellect to comprehend me in my true form and my real nature : they can only understand iny worth in the shape of a cow.’—See Ludwig, Jl, V IV. 245, 246,
The concluding stanza is spoken by Adifci as a cow.
4 Aurva Bhrigu: or, perhaps, Aurva and Bhrigu. The ancient Rishi Aurva is said to have been the grandson of Bhrigu. Apnavclna: another ancient Rishi, mentioned iu connexion with the Bhrigus and the earliest worship of Agni, in ‘Book IV, 7. 1.
HYMN 91 .]
THE UIGVEDA.
m
12 Sage, laud the Mighty One who wins the spoil of victory like
a steed,
And, Mitra-like, unites the folk.
13 Still turning to their aim in thee, the oblation-bearer's sister
hymns
Have come to thee before the wind.
14 The waters find their place in him, for whom the threefold
sacred grass
Is spread unbound, unlimited.
15 The station of the Bounteous God hath, through his aid which
none impair, °
A pleasant aspect like the Sun.
16 Blazing with splendour, Agni, God, through pious gift&jpf
sacred oil, ~ *
Bring thou the Gods and worship them.
17 The Gods as mothers brought thee forth, the Immortal Sage,
0 Angiras,
The bearer of our gifts to heaven.
1S Wise Agni, Gods established thee, the Seer, noblest messenger, As bearer of our sacred gifts.
19 No cow have I to call rttine own, no axe at hand wherewith
to work,
Yet what is here I bring to thee.
20 0 Agni, whatsoever be the fuel that we lay for thee.
Be pleased therewith. Most Youthful God.
21 That which the wliite-ant eats away, that over which the
emmet crawls—
May all of this be oil to thee.
22 When he enkindles Agni, man should with his heart attend
the song:
I with the priests have kindled him.
12 Sage: the priest is addressed.
13 Before the wind: or, in front of the wind, with which the fame is fanned.
14 * The waters rest in Agni, who abides as lightning in the firmament/— Note in Wilson’s Translation which I have followed closely in this stanza.
15 Or, a comma being substituted for the full stop at the end of the preced¬ ing stanza, and paddm (station) taken as in apposition to patlam (place) in 14 ; * The station of the bounteous : he hath, through his aid which none impair, A pleasant aspect like the Sun.’
19 AsPrayoga, the Kislii of the hymn, has no cow and no' axe to eut wood, Agni is asked in this and the two following stanzas to dispense with the custom¬ ary offerings of milk, and to accept such wood as the worshipper can pick up.
22 With his heart: a derout spirit will compensate the want of milk and properly prepared fuel.
256 THE HYMNS OF [BOOK VJIl.
HYMN XCIL Agni.
That noblest Furtherer hath appeared; to whom men bring their holy works.
Our songs of praise have risen aloft to Agni who was born to give the Arya strength.
2 Agni of Divod&sa turned, as ’twere in majesty, to the Gods. Onward he sped along the mother earth, and took his station
in the height of heaven.
3 Him before whom the people -shrink when ho performs his
glorious Aeeds,
Him who wins thousands at the worship of the Gods, himself, that Agni, serve with songs.
# The mortal man whom thou wouldst lead to opulenco, 0 Vasu, he who brings thee gifts.
He, Agni, wins himself a hero singing lauds, yea, one who feeds a thousand men.
5 He with the steed wins spoil even in the fenced fort, and gains
imperishable fame.
In thee, 0 Lord of wealth, continually we lay all precious offerings to the Gods.
6 To him who dealeih out all wealth, who is the cheerful Priest
of men,
To him, like the first vessels filled with savoury juice, to Agni go the songs of praise.
7 Yotaries, richly-gifted, deck him with their songs, even as the
steed who draws the car.
On both, Strong Lord of men! on child and grandson pour the bounties which our nobles give.
S Sing forth to him, the Holy, most munificent, sublime with his refulgent glow,
To Agni, ye Upastutas.
9 Worshipped with gifts, enkindled, splendid, Maghavan shall win himself heroic fame.
And will not his most newly shown benevolence come to us with abundant strength %
2 Of Hhoddsa: whom Divod&sa especially worshipped and claimed as his tutelary God. The stanza is obscure, and my translation founded on von lioth’s interpretation of prdvi vdvrite , which lias been accepted by Cowell, must be regarded as conjectural See Wilson’s Translation and note.
4 A hero: a brave son. • -
7 The second line is obscure. 1 Graceful lord of men, grant wealth to us r/ck
n children and grandchildren.’—Wilson. I
8 Upastutas; singers so named after the Kishi Upastuta. See I. 36.
HYMN 92 .]
THE RIG VEDA,
257
10 Priest, pvesser of the juice! praise now the dearest Guest of
all our friends,
Agni, the driver of the cars.
11 Who, finder-out of treasures open and concealed, bringeth them
hither, Holy One;
Whose waves, as in a catai*act, are hard to pass, when he, through song, would win him strength.
12 Let not the noble Guest, Agni, be wroth with us: by many a
man his praise is sung,
Good Herald, skilled in sacrifice.
13 0 Vasu, Agni, let not them be harmed who come in any way
with lauds to thee.
Even the lowly, skilled in rites, with offered gifts, seeketh thee for the envoy’s task.
14 Friend of the Maruts, Agni, come with Rudras to the Sonia-
draught,
To Sobhari’s fair song of praise, and be thou joyful in the light.
10 Priest, presser of the juice: dsdva: stotcih. —Sftyana. • ‘Singer of hymns.’ —Wilson.
11 Whose loaves: billowy floods of flame rushing on like waters falling down
a precipice. * Whose (flames), as he hastens tu wage the battle by 'means of our sacred rite, are hard to be passe? 'V ' ■ ,ves rushing down a decli¬ vity.’—-Wilson. See also Pischel, > - ' . X. p. 134. Through sony;
inspirited and strengthened by pur hymns.
13 For the envoy's task; to bear his oblations to the Gods.
ViLAKHILYA.
(Book VIII. Hymns 49—59. M. Muller.)
HYMN I. Indra.
To you will I sing ludra’s praise who gives good gifts as well we know;
The praise of Maghavan who, rich in treasure, aids his singers with wealth thousandfold. *
2 As with a hundred hosts, he rushes boldly on, and for the
offerer slays his foes.
As from a mountain how the water-brooks, thus flow his gifts who feedeth many a one.
3 The drops effused, the gladdening draughts, 0 Indra, Lover of
the Song,
As waters seek the lake where they are wout to rest, fill thee, for bounty, Thunderer.
4 The matchless draught that strengthens and gives eloquence,
the sweetest of the meath drink thou,
Tnat in thy joy thou mayst scatter thy gifts o’er us, plente- ously, even as the dust.
5 Come quickly to our laud, urged on by Sotna-pressers like a
horse—
Laud, Godlike Indra, which rnilch-kiue make sweet for thee : with Kanva’s sons are gifts for thee.
6 With homage have we sought thee as a Hero, strong, pre¬
eminent, with unfailing wealth.
0 Thunderer, as a plenteous spring pours forth its stream, so, Indra, flow our songs to thee.
7 Ff now thou art at sacrifice, or if thou art upon the enrth, Come thence, high-thoughted ! to our sacrifice with the Swift,
come, Mighty with the Mighty Ones.
See Book VIII., Hymn XLIX., note. Professor Cowell's version of these eleven hymns will be found in Appendix I. of Wilson’s Translation, Vo2, V. I am indebted to him for some improvements on the version which I hftd previously prepared.
2 As with a hundred hosts: ‘like a weapon with a hundred edges.*—Cowell, 4 That.. .gives eloquence: vivdhshanam: from rack ; 1 swelling*! froth vahsh =* ulcsh. —von Roth, and Cowell. Plevteously, even as the dust: the meaning of the text is obscure The St. Petersburg Lexicon takes dhrishdd—dnshddt the nether millstone: ‘just as the mill-stone pours out meal,”—Cowell.
7 The Swift and the Mighty Ones, are India’s horses.
260 TEE HYMNS OP [ VALAKHTLYA .
8 The active, fleet-foot, tawny Coursers that are thine are swift
to victory, like the Wind,
Wherewith thou goest round to visit Mauus* seed, wherewith all heaven is visible.
9 Indra, from thee so great we crave prosperity in wealth of kine, As, Maghavan, thou favouredst Medbyatithi, and, in the fight,
Nipatithi.
10 As, Maghavan, to Ivanva, Trasadasyu, and to Paktha and Dasavraja;
As, Indra, to Gosarya and Rijisvau thou vouchsafedst wealth in kine an$ gold.
HYMN II. Indra.
Sakra I praise, to win his aid, far-famed, exceeding bountiful, Who gives, as ’twere in thousands, precious wealth to him who sheds the juice and worships him.
2 Arrows with hundred points, unconquerable, arc this Indra’s
mighty arms in war.
He streams on liberal worshippers like a hill with springs, when juices poured have gladdened him.
3 What time the flowing Soma-drops have gladdened with their
taste the Friend, °
Like water, gracious Lord ! were my libations made, like milch- kine to the worshipper.
4 To him the peerless, who is calling you to give you aid, forth
flow the drops of pleasant meath.
The Soma-drops which call on thee, 0 gracious Lord, have brought thee to our hymns of praise.
5 He rushes hurrying like a steed to Soma thatt adorns our rite, Which hymns make sweet to thee, lover of pleasant food. The
call to Paura thou dost love.
6 Praise the strong, grasping Hero, winner of the spoil, ruling
supreme o’er mighty wealth.
Like a full spring, 0 Thunderer, from thy store hast thou poured on the worshipper evermore.
° V' 77 a Kishi whose name has frequently occurred. Ntjpdtithi :
■ 1 - ■ . . ^ ere and V&lakhilya Hymn III.
10 Trasadasyu: see. Yol. I., Index. Paktha: a favourito of the Asvins, See VIII. 22. 10, Easavraja; see VIII. 8. 20, iromrya; see VIII. S. 30. Rijisvan: see Vol. I., Index.
5 The call to Paura: the invitation to Paura 1 s house. According to von Koth pauvd means the filler, the satisfier: * thou appro vest the summons to the satisfying beverage. 1 —CowelL See V. 74. 4.
B YMN 3.] TIIE HIG VEDA . 261
7 Now whether thou be far away, or in the heavens, or on the
earth,
0 Inclra, mighty-thoughted, harnessing thy Bays, come Lofty with the Lofty Ones.
8 The Bays who draw thy chariot, Steeds who injure none, sur¬
pass the wind’s impetuous strength—
With whom thou sileneest the enemy of man, with whom thou goest round the sky.
9 0 gracious Hero, may we learn anew to know thee as thou art: As in decisive fight thou holjjest Etasa, or Vasa ’gainst
Dasavraja, ^
10 As, Maghavan, to Banva at the sacred feast, to' Dirghanitha thine home-friend,
As to Gosarya thou, Stone-darter, gavest wealth, give me a gold- bright stall of kine,
HYMN in. Indra.
As with Manu Samvarani, Indra, thou drankest Soma juice, And, Maghavan, with Nipatithi, Medhyatithi, with Pushtigu and Srushtigu,—
3 The son of Prishadvana was Praskanva’s host, who lay decre¬ pit and forlorn. *
Aided by thee the Bishi Dasyave-vrika strove to obtain thou¬ sands of kino.
3 Call hither with thy newest song Indra who lacks not hymns
of praise,
Him who observes and knows, inspirer of the sage, him who seems eager to enjoy.
i He unto when* they sang the seven-headed hymn, three- parted, in the loftiest place,
He sent his thunder down on all these living things, and so displayed heroic might.
7 This stanza is almost a repetition of stanza 7 of Hyinn I.
9 Eta m: seel. 61. 15. Vasa,: mentioned as a favourite of the Asvms in X. 40. l\ Dasavraja ; said in stanza 10 of Hymn I. to have been helped by
Indra. , ....
10 Dirghanitha: Ludwig takes this word to be an adjective qualifying widhe adhvare, ‘ at the sacrificial feast of long duration.’ A gold-bright stall of kinc: according to Ludwig, a stall graced with bay steeds, would be a better translation.
1 Sdmvarani: son of the Vedic Bishi Samvarana. See V. 33, 10. At the end of the stanza, c so drink with us,’ is to be understood.
2 Eorlorn : rejected and cast out by his kindred. Dasyave-vrika ; literally, the Wolf-to-the-Dasyu, that is, Destroyer of fiends or barbarians.
4 The seven-headed; sung by seven heavenly singers.
THE HYMNS OF
262
[YALAKHILYA.
5 We invoeate that Tndra who bestoweth precious things on us. Now do we know his newest favour; may we gain a stable that
is full of kine.
6 He whom thou aidest, gracious Lord, to give again, obtains
great wealth to nourish him.
We with our Soma ready, Lover of the Song! call, Indra Maghavan, on thee.
7 Ne’er art thou fruitless, Indra; ne’er dost thou desert the
worshipper:
But now, 0 Maghavan, thy bounty as a God is poured forth ever mor$ and more.
8 He who hath overtaken Krivi with his might, and silenced
Sushna with death-bolts,—
When he supported yonder heaven and spread it out, then first the son of enrth was born.
9 Good Lord of wealth is he to whom all Aryas, Dasas here be-
long.
Directly unto thee, the pious Rnsama Paviru, is that wealth brought nigh.
10 In zealous haste the singers have sung forth a song distilling oil and rich in sweets. ^
Riches have spread among us and heroic strength, with us are flowing Soma-drops.
HYMN IV. Indra.
As, Sakra, thou withManu called Vivasv&n drankest Soma juice, As, Indra, thou didst love the hymn by Trita’s side, so dost thou joy with Ayu now.
2 As thou with M&farisvan, Medliya, Prishftdhra, hast cheered
thee, Indra, with pressed juice,
Drunk Soma with Bij unas, Sy&marasmi, by Dasonya’s, Dasa- sipra’s side.
3 ’Tis he who made the lauds his own and boldly drank the
Soma juice,
8 The son of earth ; man.
9 Eusama Pavtru: the Rusamas are mentioned in V. 30. 13—15. The name of Pavtru does not occur again.
1 Yivasvda: or Yivasvat, was the father of Manu who is generally called Vaivasvata. Ayu: the Rishi of the hymn, or the sacrificer.
2 Mdtarisvan : the Rishi of Hymn VI. of the V41akhilya, Meclhya: the Rishi of Hymns V. IX. and X. Prishadhm: the Rishi of Hymn VIII. Syfi- marasmi; mentioned, as a favourite of the Asvins, in I. 112. 16. The names of Rijunas, Dasonya, and Dasasipra do not ocour again in the Rigveda.
THE RIG VEX)A.
263
HYMN 5 .]
He to whom Vishnu came striding Tiis three wide steps, as Mitra’s statutes ordered it.
4 In whose laud thou didst joy, Indra, at the great deed, O
Satakratu, Mighty One 1
Seeking renown we call thee as the milkers call the cow who yields abundant milk.
5 He is our Sire who gives to us, Great, Mighty, ruling as he wills. Unsought, may he the Strong, Rich, Lord of ample wealth,
give us of horses and of kine.
6 He to whom thou, Good Lord, givest that he may give increas¬
es wealth that nourishes. „
Eager for wealth we call on Indra, Lord of wealth, on Sata¬ kratu with our lauds.
7 Never art thou neglectful: thou guardest both races with thy
care.
The eall on Indrn, fourth Aditya ! is thine own. Amrit is stablished in the heavens.
8 The offerer whom thou, Indra, Lover of the Song, liberal
Maghavan, favourest,—
As at the call of Kanva so, 0 gracious Lord, hear thou our songs and eulogy.
9 Sung is the song of ancient time : to Indra have ye said the
prayer.
They have sung many a Brihafci of sacrifice, poured forth the worshipper’s many thoughts.
10 Indra hath tossed together mighty stores of wealth, and both the worlds, yea, atid the Sun.
Pure, brightly-shining, mingled with the milk, the draughts of Soma havb made Indra glad.
HYMN V. Indra.
As highest of the Maghavans, preeminent among the Bulls, Best breaker-down of forts, kine-winner, Lord of wealth, we seek thee, Indra Maghavan.
2 Thou who subduedst Ayu, Kutsa, Atithigva, waxing daily in thy might,
5 Ruling as he wills ; f lie who acts as the sovereign/—Cowell.
7 Both races : Gods and men. Fourth Aditya; Varuna, Mitra, and Arya- man being the other three. Amrit: ‘ ambrosia/—Cowell.
8 As thou hearest, must be supplied at the beginning of the stanza.
9 Brihati ; verse iu the Brihalt metre.
. 1 Highest: or, nearest. The Bulls; strong heroes.
2 Ayu, Eutm, Atithigva; see I. 53. 10.
2 64
THE HYMNS OF
[. VALAKHILYA -
As such, rousing thy power, we invocate thee now, thee Satakratu, Lord of Bays.
3 The pressing-stones shall pour for us the essence of the meath
of all,
Drop* that have been pressed out afar among the folk, and those that have been pressed near us.
4 liepel all enmities and keep them far away: let all win
treasure for their own.
Even among Sishtas are the stalks that make thee glad, where thou with Soma satest thee.
5 Come, Indr^ very near to us with aids of firmly-based resolve ; Come, most auspicious, with thy most auspicious help, good
Kinsman, with good kinsmen, come !
6 Bless thou with progeny the chief of men, the lord of heroes,
victor in the fray.
Aid with thy powers the men who sing thee lauds and keep their spirits ever pure and bright.
7 May we be such in battle as are surest to obtain thy grace : With holy offerings and invocations of the Gods, we mean,
that we may win the spoil.
8 Thine, Lord of Bays, am I. Prayer longeth for the spoil.
Still with thy help I seek the fight.
So, at the raiders 7 head, I, craving steeds and kino, unite myself with thee clone.
HYMN YL Indm.
Indra, the poets with their hymns extol this hero might of thine :
They strengthened, loud in song, thy power*that droppeth oiL With hymns the Pauras came to thee.
2 Through piety they came to Indra for his aid, they whoso libations give thee joy.
As thou with Krisa and Samvarta hast rejoiced, so, Indra, be thou glad with us.
4 Sishtas: apparently a tribe of no great importance. Stalks: of the Soma-plant.
8 At the raiders r head: at the head of the band who are going forth to seize the cattle of their enemies. Ton Both thinks that mattndm should be read in stead of matlundm, and Grass in ami translates accordingly, ‘in Aufang meiuer Bitten/ * at the beginning of my prayers.’
1 Pauras: ‘ the offerers.’—Cowell. See Y&lakhilya, II. 5.
2 Krisa: the Bishi of Hymn VII. of the Y&Uikhilya. Samvarta; not mentioned elsewhere.
HYMN 7.] THE RIG VEDA. 245
3 Agreeiug in your spirit, all ye Deities, come nigh to us.
Vasus and Itudras shall come near to give us aid, and Mamts listen to our call.
1 May Pushan, Vishnu, and Saras vati befriend, and the Seven
Streams, this call of mine :
May Waters, Wind, the Mountains, and the Forest-Lord, and Earth give ear unto my cry.
5 Indra, with thine own bounteous gift, most liberal of' the
Mighty Ones,
Be our boon benefactor, Vriti a-slayer, be our feast-companion for our weal. *
6 Leader of heroes, Lord of battle, lead thou us to combat, thou
Most Sapient One.
High fame is theirs who win by invocations, feasts and enter¬ tainment of the Gods.
7 Our hopes rest on the Faithful One : in Indra is the people’s life. 0 Maghavan, come nigh that thou mayst give us aid : make
plenteous food stream forth for us.
8 Thee would we worship, Indra, with our songs of praise: 0
Satakratu, be thou ours.
Pour down upon Praslumva' bounty vast and firm, exuberant, m that shall never fail.
HYMN VIL Fraskanva’s Gift,
Great, verily, is Indra’s might. I have beheld, and hither comes
Thy bounty, Dasyave-vrika !
2 A hundred oxen white of hue are shining like the stars in
heaven, r
So tall, they scorn to prop the sky.
3 Bamboos a hundred, hundred dogs, a hundred skins of boasts
wcll-tannod,
A hundred tufts of Balbaja, four hundred red-hued mares are mine.
4 The Forest Lord: vanasjniti * the tall timber tree, frequently meaning the Sacrificial Post.
5 Benefactor: or Bhaga, the God who distributes wealth.
1 f Great is Indra’s power, and the gifts which I have received from thee, 0 destroyer of the Dasyus, can be compared only to his bounty/ Dasyave- vrika, here, is the name, not of the Bishi, bnt of a hero who in alliance with the Kanvas has been victorious in his attack on the hostile barbarians. See Ludwig. Yol. IH. p. 164.
3 Balbaja : a kind of coarse grass (Eleusine Indica), used in religious cere¬ monies, and for other pui poses when plaited,
ns ihe Emm of [vIlakrilya.
4 Blest by the Gods, Kanvayanas ! be ye who spread through
life on life:
Like horses have ye stridden forth.
5 Then men extolled the team of seven: not yet full-grown, its
fame is great.
The dark mares rushed along the paths, so that no eye could follow them.
HYMN VIII. Praskauva’s Gift.
Thy bounty, Dasyave-vrika, exhaustless hath displayed itself : Its fulness is as broad as heaven.
2 Ten thousand Dasyave-vrika, the son of P&fcakrat&, hath From his own wealth bestowed on me.
3 A hundred asses hath he given, a hundred head of fleecy sheep, A hundred slaves, and wreaths besides.
4 There also was a mare led forth, picked out for Putakrat&’s sake, Not of the horses of the herd.
5 Observant Agni batb appeared, oblation-bearer with his car. Agni with his resplendent flame hath shone on high as shines
the Sun, hath shone like Siirya in the heavens.
HYMN IX, Aavins.
Endowjsb, 0 Gods, with your primeval wisdom, come quickly with your chariot, 0 ye Holy. *
• Come with your mighty powers, 0 ye Nasatyas; come hither, drink ye this the third libation.
2 The truthful Deities, the Three-and-Thirty, saw you approach before the Ever-Truthful.
4 Ednvdyavns: descendants of Knnva. *
5 The team of seven: 1 eiebeugespannef*/ — Grass maun ; ‘seven-yoked team/—Cowell. But the exact meaning here of sdptdsya is uncertain. Von Roth thinks that it is probably a proper name. Ludwig takes it in the sense of a bond of friendship or alliance. The dark mares: there is no substautive, and 4 mares’ is conjecturally supplied. According to Ludwig, the dark hosts of the Dasyus conquered by Dasyave-vrika are intended, and the whole stanza would be more correctly translated:
'Then no more thought they of the great renown of the collective bond.
The dark tribes rushed along the paths so that no eye could reach to them/ See Ludwig’s Commentary, Vol. V, p. 552.
2 The son of P&takratd: or, more probably, called Pautakrata after his father Putakratu.—Ludwig.
3 Slaves: discCn: conquered barbarians.
4 Pieked out: or, adorned. Pdtakrald : the wife of Putakratu.
I Ndsatyas: * truthful ones.’—Cowell. See Vol I,, Index.
‘' 2 The Taree-and-Tflirty: or, Turice-Eleven. See I. 34. 11. The Ever- Truthful: the Sun, whose approach is heralded by the Asvius.
the rigveda.
267
HtMN 11 ,]
Accepting this our worship and libation, 0 Asvins bright with fire, drink ye the Soma,
3 Asvins, that work of yours deserves our wonder,—the Bull of
heaven and earth and air’s mid region;
Yea, and your thousand promises in battle,—to all of these come near and drink beside us.
4 Here is your portion laid for you, ye Holy: come to these
songs of ours, 0 ye Nasatyas.
Drink among us the Soma full of sweetness, and with your powers assist the man who worships.
HYMN' X. ^ Visvedevas.
He whom the priests in sundry ways arranging the sacrifice, of one accord, bring hither,
Who was appointed as a learned Brkhman,—what is the sacri¬ fice's knowledge of him?
2 Kindled in many a spot, still One is Agni; Surya is One
though high o’er all he shineth.
Illumining this All, still One is Ushas, That which is One hath into All developed.
3 The chariot bright and radiant, treasure-laden, three-wheeled,
with easy seat, and lightly rolling,
Which She of Wondrous Wealth was born to harness,—this car of yours I call. Drink what remaineth.
HYMN Xr. Indra-Varuna.
In offerings poured to you, 0 Indra-Varuna, these shares of yours stream forth t o glorify your state.
Ye haste to the libations at each sacrifice when ye assist the worshipper who sheds the juice.
2 The waters anl the plants, 0* Indra-Varuna, had efficacious
vigour, and attained to might:
3 The Bull: the Sun, whom, as his heralds and revealers, they may be said to have created. Thousand promises: * a characteristic periphrasis for the Maghavans, or wealthy nobles/—Ludwig.
1 The hymn appears to consist of unconnected fragments, and the purport of this stanza is not obvious.
3 She of Wondrous Weatlh : Ushas or Dawn. Was horn io harness; or, as Prof. Cowell translates : ‘At whose yoking the Dawn was bom.’ The chariot of the Asvins precedes that of the Dawn.
2 The waters and the plants: used in sacrifice ; the Soma-plan ta and the water employed in preparing the juice for libation. The meauing of the stanza seems t<> be : although you are far away in the most distant firmament, our libations have had power to attract you. Regard us only : the godless man is unworthy of your consideration even as an enemy.
268 THE RIGVEDA. [ VALAKHJL7A .
Ye who have gone beyond the path of middle air,—no godless man is worthy to be called your foe.
3 True is your Krisa’s word, Indra and Varuna: The seven holy voices pour a wave of meath.
For their sake, Lords of splendour I aid the pious man who, unbewildered, keeps you ever in his thoughts.
A Dropping oil, sweet with Soma, pouring forth their stream, are the Seven Sisters in the seat of sacrifice.
These, dropping oil, are yours, 0 Indra-Vanma: with these enrich with gifts and help the worshipper.
5 To our greftt happiness have we ascribed to these Two Bright
Ones truthfulness, great strength, ai$ majesty.
0 Lords of splendour, aid us through "the Three-times-Seven, as we pour holy oil, 0 Indra-Varuna.
6 What ye in time of old, Indra and Varuna, gave Ttishis—re¬
velation, thought, and power of song,
And places which the wise made, weaving sacrifice,—these through my spirit’s fervid glow have I beheld.
7 0 Indra-Yaruna, grant to the wondiippers cheerfulness vpid
of pride, and wealth to nourish them.
Vouchsafe us food, prosperity, an<J progeny, and lengthen out our days that we may see long life.
3 The seven holy voices: the voices of the seveii priests or sacred bards. ^ e c IX. 103. 3. A wave of meath; ‘astream of honey.’—Cowell.
4 The Seven Sisters: ‘sister-streams of the Soma.’—Cowell.
5 The Three-times-Seven: perhaps the Maruts, thrice-scven being used in¬ definitely for a larger number consisting of troops of seven. Bee I. 133. 6.
6 Revelation: srutam: that which wns heard (from Ahe beginning); sacred knowledge. ‘Fame.’—Cowell. Places: perhaps, as Ludwig suggests, homes in the world to come, which the wise Kishis have prepared for themselves by’ performing sacrifice here below. Through my spirit's fervid glow: t&pasd: according to Grassmann and Cowell, this tdpas means ‘the holy austerities 1 of the Itisliis, and not the sacred fervour of the seer of the hymn. I have followed Ludwig.
BOOK THE NINTH.
HYMN X, Soma Pavam&na.
In' sweetest and most gladdening stream flow pure, 0 Soma,
on thy way,
Pressed out for Indra, for his drink.
2 Fiend-queller, Friend of all men, he hath with the wood at¬
tained unto
His place, his iron-fashioned home.
3 Bo thou best Vritra-slayer, best grantor of bliss, most liberal :
Promote our wealthy princes’ gifts.
4 Flow onward with thy juice unto the banquet of the Mighty
Gods :
Flow hither for our strength and fame.
5 0 Inclu, we draw nigh to thee, with this one object day by day :
To thee alone our prayers are said.
6 By means of this eternal fleece may Surya’s Daughter purify
Thy Soma that is foaming forth.
7 Ten sister maids of slender form seize him within the press
and hold
Him firmly on the final day.
8 The virgins send him forth ; they blow the skin musician¬
like, and fuse
The triple foe-repelling meath,
i Nearly all the hymns of this Book are addressedjto the deified Soma juice,
! or to Soma, or Indu, thejMoon, who as containing the celestial nectar, the drink of the Gods, is identified with the Soma-plant and its exhilarating juice. As
i the Moon-God pours down his ambrosial:' r - d. 1 - J-1 - ■ sieve of heaven, he is
addressed and worshipped as Pavamilua " 1 1 . ' represented by the
Soma juice as it undergoes purification by flowing through the wool which is used as a filter or strainer. See Muir, 0 . S, Texts, V. 258 sqq., Hillebrandfc, Veclische Mt/ihologie, I, 385 sqq., and Max Muller, Chips, IV. 353—367. But cf« Oldonberg, Religion des Veda , 5P9—612.
•1 Flow pure : pdvasva: i purify thyself.’--Ludwig.
2 With the loood: some wooden vessel or implement, perhaps the sruva or dipping-spoon. Iron-fashioned home; receptacle that has been hammered or formed with a tool of di/as, iron or other metal. It is nob clear what vessel is intended.
6 S&rytt's Daughter : Sradd lift or Faith. See 8 ttapatha-Brdhmana, XII, 7.
3. n.
7 Ten sister maids: the priest’s fingers. The final day: on which the Soma is effused.
8 Virgins: the unwedded ones: the fingers. Musician-like: or, as men blow a bagpipe ; but the meaning of bdhurdm and the second half-line is nob clear. * They seize it glittering like a water-skin,’—Wilson.
270 THE HYMNS OF [BOOK IX,
9 Inviolable milch-kin© round about him blend, for Indra’s drink,
The fresh young Soma with their milk,
10 In the wild raptures of this draught, Indra slays all the
Vritras : he,
’The Hero, pours his wealth on us.
HYMN II. Soma PavamAna,
Soma, flow on, inviting Gods, speed to the purifying cloth : Pass into Indra, as a Bull.
2 As mighty food speed hitherward, Indu, as a most splendid
Steer:
Sit in thy place as one with strength.
3 The well-loved meath was made to flow, the stream of the
creative juice:
The Sage drew waters to himself.
4 The mighty waters, yea, the floods accompany thee Mighty One, When thou wilt clothe thee with the milk.
5 The lake is brightened in the floods. Soma, our Friend,
heaven’s prop and stay,
Falls on the purifying cloth.
6 The tawny Bull hath bellowed, fai.v as mighty Mitra to behold: He shines together with the Sun.
7 Songs, Indu, active iii their might are beautified for thee,
wherewith
Thou deckest thee for our delight.
8 To thee who givest ample room we pray, to win the joyous
draught:
Great are the praises due to thee.
9 Indu, as Indra’s Friend, on us pour with a stream of sweet¬
ness, like
Parjanya sender of the rain.
10 Winner of kine, Indu, art thou, winner of heroes, steeds, and strength :
Primeval Soul of sacrifice.
3 The Sage: the Soma. Waters: with which the stalks of the plant are sprinkled.
5 The lake: the Soma juice.
6 The tawny Bull: ‘ the golden-hued showerer of blessings. *—Wilson. The strong greenish-yellow Soma juice. Hath bellowed; an exaggerated expression for the sound made by the juice as it drops, but in keeping with its represent** ation as a bull.
9 Like Parjanya: enriching and blessing us as the rain-cloud fertilizes the giound.
HYMN 4 .]
TEE R1GVEDA.
m
HYMN II T. Soma Pavam&ng.
Here present this Immortal God hies, like a bird upon her wings.
To settle in the vats of wood.
2 This God, made ready with the hymn, runs swiftly through
the winding ways,
Inviolable as he flows.
3 This God while flowing is adorned, like a bay steed for war,
by men
Devout and skilled in holy songs.
4 He, like a warrior going forth with heroes, as he flows along Is fain to win all precious boons.
5 This God, as he is flowing on, speeds like a car and gives his gifts : He lets his voice be heard of all.
6 Praised by the sacred bards, this God dives into waters, and
bestows
Rich gifts upon the worshipper.
7 Away he rushes with his stream, across the regions, into
heaven,
And roars as he is flowing on.
8 While flowing, meet for ^sacrifice, he hath gone up to heaven
across.
The regions, irresistible.
9 After the way of ancient time, this God, pressed out for
Deities,
Flows tawny to the straining-cloth.
10 This Lord of many Holy Laws, even at his birth engendering strength, *
Effused, flows onward in a stream.
HYMN IV. Soma Pavam&na.
0 Soma flowing on thy way, win thou and conquer high re¬ nown y
And make us better than we are.
1 The vats of wood: dr&tidni : large wooden vessels, tubs or troughs, which receive the Soma juice.
2 The winding ways: of the wool which forms the strainer.—Ludwig. ‘ Rushes against the enemies/—Wilson.
6 Dives into waters ; called vasativaryabt, with which the stalks of the Soma- plant are sprinkled.
9 Pressed out for Deities: the Soma juice being identified with the Amrit or nectar, the drink of the Gods, contained in the Moon.
1 Better than we are: or, happier than we are*
272 TEE HYMNS OF [BOOK IX.
2 Win thou tlie light, win heavenly light,' and, Soma, all feli¬
cities ;
And make us better than we are.
3 Win skilful strength and mental power. 0 Soma, drive away
our foes;
And make us better than we are.
4 Ye purifiers, purify Soma for Indra, for his drink :
Make thou us better than we are.
5 Give us our portion in the Sun through thine own mental
power and aids;
And make u-s better than we are.
6 Through thine own mental power and aid long may we look
upon the Sun;
Make thou us better than we are.
7 Well-weaponed Soma, pour to us a stream of riches doubly
great;
And make us better than we are.
8 As one victorious, unsubdued in battle pour forth wealth to us; And make us better than we are.
9 By worship, Pavamkna! men have strengthened thee to prop
the Law:
Make thou us better than we are.
10 0 Indu, bring us wealth in steeds, manifold, quickening all life;
And make us better than we are.
HYMN Y. Aprts.
Enkindled, Pavamana, Lord, sends forth his light on every side In friendly show, the bellowing Bull.
2 He, Pavamana, Self-produced, speeds onward sharpening his
horns:
He glitters through the firmament.
3 Brilliant like wealth, adorable, with splendour PavamS.ua
shines,
Mightily with the streams of meath.
4 Purifiers: priests whose business is to purify the juice. Make thm • 0 Soma
9 ^ P]'°P tye Ira W : vidharmmi: ‘ for their own upholding.’—Wilson.
‘ aU^rwching 1 ^VVilscm '* V( ^ yam ** ex P liiined SSyana as a sarvagdmhum :
In this Apr! hymn attributes of Agni are transferred to Soma Pavam&na.
8ambd f^ : . properly applicable to Agni. Thebellowinq * he showerer ot blessings, uttering a loud sound. 1 ’—Wilson. 9
% Self -produced; Tmiln&p&t; properly a name of Agni ; here, the Moon.
HYMN 6 .]
THE HIG VEDA.
m
4 The tawny Pavam&na, who strews from of old the r grass with
might,
Is worshipped, God amid the Gods.
5 The golden, the Celestial Poors are lifted with their frames
on high,
By Pavamana glorified.
6 With passion Pavamana longs for the great lofty Pair, well-
formed,
Like beauteous maidens, Night and Dawn.
7 Both Gods who look on men I call, Celestial* Heralds : Jndra’s
Self
Is Pavamina, yea, the Bull.
S' This, Pavamana’S sacrifice, shall the three beauteous Goddes¬ ses,
Sarasvati and Bharati and Ila, Mighty One, attend.
9 I summon Tvashtar hither, our protector, champion, earliest- born,
Indu is Indra, tawny Steer; Pavamana is Prajapati.
10 0 PavamAna, with the meath in streams* anoint Yanaspati,
. The ever-green, the golden-hued, refulgent, with a thousand boughs. ^
11 Come to the consecrating rite of Pavamana, all ye Gods,— Yayu, Surya, Brihaspati, Indra, and Agni, in accord.
HYMN YL Soma Pavamana.
Soma, flow on with pleasant stream, a Bull devoted to the Gods, Our Friend, unto the woollen sieve.
2 Pour hitherward, as Indra’s Self, Indu, that gladdening
stream of thine,
And send us coursers full of strength.
3 Flow to the filter hitherward, pouring, that ancient gladden¬
ing juice,
.* Streaming forth power and high renown.
4 Hither the sparkling drops have flowed, like waters down a
steep descent:
■ They have reached Indra purified.
5 The Celestial Doors: the doors of the hall of sacrifice are here identified with the portals of the east through which light comes into the world. See II; 3. 5.
7 Celestial Heralds: seel. 13.8. Indra’s Self: indrah here is- explained by S&yana as = dtptah ; ‘radiant.’—Wilson.
10 Vanasjpati : the sacrificial state.
11 The consecrating rite: svsth&kriiim: oblation accompanied with the utterance of the sacred formula Sv&M.
18
[BOOK IX.
m TMM BY Mm OK
■5 Whom, having passed the filter, ten dapxeg cleanse, as J twer@ a vigorous steed,
While he disports him in the wood,-—* fi The steer-strong juice with milk pour forth, for feast and service of the Gods,
f ^-To him who bears away the draught.
7 Effused, the God flows onward with his stream to Indra, to
the God,
So that his milk may strengthen him*
8 Soul of the sacrifice, the juice effused flows quickly on : he
keeps
His ancient wisdom of a Sage.
$ So pouring forth, as Indra’s Friend, strong drink, best Glad-* dener ! for the feast,
Thou, even in secret, storest hymns.
HYMN VII, Soma Pavara&na.
Forth on their way the glorious drops have flowed for main¬ tenance of Law,
Knowing this sacrifice’s course.
2 Down in the mighty waters sinks the stream of meath, most
excellent, ' »
Oblation best of all in worth.
3 About the holy place, the Steer true, guileless, noblest, hath
sent forth
Continuous voices in the wood.
4 When, clothed in manly strength, the Sage flows in celestial
wisdom round,
The Strong would win the light of heaven. '
5 When purified, he sits as King above the hosts, among his folk, What time the sages bring him nigh.
5 Whom: relative to juico in the following stanza. Ten dames: the fingers. The wood: the vat or trough.
0 To him who bears away the draught ; to Indra, Others take hhardya to mean { for .strength or prowess in battle/
9 Even in secret: wisdom lies hidden in the Soma, and cannot be recog¬ nized until one drinks the juice.—Ludwig.
2 The mighty waters : the holy waters called vasatiraryah,
3 In the wood; according to Sayaua, vane here udake, in the water. The stanza'is very difficult, and I am unable to offer a satisfactory translation.
4 The Strong ; Indra, ‘ Then the mighty (Indra) in heaven is eager to
repair to the oblation/—Wilson. /
5 Above the hosts, among his folic ; or, as preferred by Prof, Ludwig in his Commentary, above the contending tribes or people (vteah).
HYMN 8.] THE RIGVELA. 275
6 Dear, golden-coloured, in the fleece he sinks, and settles in
the wood :
The Singer shows his zeal in hymns.
7 He goes to Indra, Vayu, to the Asvins, as his custom is,
With gladdening juice which gives them joy.
8 The streams of pleasant Soma flow to Bhaga, Mitra-Varuna,— Well-knowing through his mighty powers.
9 Gain for us, 0 ye Heaven and Earth, riches of meath to win us wealth :
Gain for us treasures and renown.
HYMN VIII. # Soma Pavam&n’a.
Obeying Indra’s dear desire these Soma juices have flowed forth,
Increasing his heroic might.
2 Laid in the bowl, pure-flowing on to Vayu and the Asvins,
may
■ These- give’ ns great heroic strength.
3 Soma, as thou art purified, incite to bounty Indra/s heart,
To sit in place of sacrifice.
4 The ten swift fingers deck thee forth, seven ministers impel
thee on *.
The sages have rejoiced in thee.
5 When through the filter thou art poured, we clothe thee with
a robe of milk
To be a gladdening draught for Gods.
6 When purified within the jars, Soma, bright red and golden-
hued,
Hath clothed him with a robe of milk.
7 Flow on to us and make us rich. Drive all our enemies away. 0 Indu, flow into thy Friend.
8 Send down the rain from heaven, a stream of opulence from
earth. Give us,
0 Soma, victory in w r ar.
9 May we obtain thee, Indra’s drink, who viewest men and
findest light,
Gain thee, and progeny and food.
8 Well-knowing, through his mighty powers: that is, the streams that, through the power of Soma, know the way they should go. ‘ The worshippers knowing its (virtues are rewarded) with happiness.’—Wilson.
7 Flow on to us and make us rich : or, * Flow to us wealthy,worshippers/ Thy Friend ; Indra. Cf. IX. 2. L
[BOOK IX.
27 TEE IIYM‘NS OP
HYMN IX. Soma Pavarafttfa,
The Sage of Heaven whose heart is wise, when laid between both hands and pressed,
Sends us delightful powers of life.
2 On, onward to a glorious home; dear to the people void of
guile,
With excellent enjoyment, flow:
3 He, the bright Son, when born illumed his Parents who had
sprung to life,
Great Son great Strengthened of Law.
4* Urged by the seven devotions he liatli stirred the guileless rivers which
Have magnified the Single Eye.
5 These helped to might the Youthful One, high over all, invin¬
cible,
Even Indu, Indra! in thy law.
6 The Immortal Courser,, good to draw, looks down upon the
Seven: the fount Hath satisfied the Goddesses.
.7 Aid us in holy rites, 0 Man : 0 Pavarmna, drive away Hark shades that must be met in fight.
8 Make the paths ready for a hymn newer and newer evermore: Make the lights shine as erst they shone.
9 Give, Pavamana, high renown, give kine and steeds and hero
sons :
Win for us wisdom, win the light.
HYMN X. Soma Pavam&na.
•
Like cars that thunder on their way, like coursers eager for renown,
Have Soma-drops flowed forth for wealth.
% Forth have they rushed from holding hands, like chariotsf that are urged to speed,
Like joyful songs of singing-men.
I The Sage of Heaven : the Soma. Both hands: naptybh': literally, two granddaughters. According to S&yana, two boards used in pressing the Soma are intended. See Cowell’s note in Wilson’s Translation.
3 J3is Parents : mdtard; literally, his two mothers ; Heaven and Earth.
£ Seven devotions; practised in the preparation of the Soma. S&yana Calces sapta with nadi/ah; 'gladdens the seven guileless rivers.’—Wilson.’ Single Bye: Soma, the Moon.
- 6 Courser: the flowing Soma. The Seven; rivers. The fount: 'Full, as a wfell, lie has'satisfied the divine'stream’s.’—Wilson.
7 0 Man: manly Soma, ' ■ “
MYMN 11 .] TBE RIGYEBA. 277
3 The Somas deck themselves with milk, as Kings are graced
with eulogies,
And, with seven priests, the sacrifice.
4 Pressed for the gladdening draught, the drops flow forth abund¬
antly with song,
The Soma juices in a stream,
5 Winning Vivasv&n’s glory and .pi’oducing Morning’s light, the
Suns
Pass through the openings of the cloth.
6 The singing-men of ancient time open the doors of sacred
songs— #
Men, for the mighty .to accept.
7 Combined in close society sit the seven priests, the brother¬
hood,
Filling the station of the One.
8 He gives us kiuship with the Gods, and with the Sun rnnitea
our eye:
The Sag.e’s offspring hath appeared.
9 The Sun with his dear eye beholds that quarter of the heav¬
ens which priests ;
Have placed within the sacred cell.
HYMN XI. Soma Pavam&na,
Sing forth .to Indu, 0 ye men, to him who now is purified, Fain to pay worship to the Gods.
:5 The‘Suns -: so called as being creators of the light': ‘ the eun-bright juices.’—Wilson. Vivasvdn: the morning Sun.
6 Men, for the mighty to accept: c ;men, offerers of Soma;’ according to S&yana.
7 The seven priests: the adhvaryus who bring the water with which the stalks of the Soma-plants are sprinkled. The One ; .Soma.—S&yana.
8 He ■ ' ■ •. ■ 7 ’’ *- *’ Gods: I follow Prof. Pischel’s interpretation
of this \ ..; unites our navel with the navel of the Gods,
our eye wnn one aim, wias is, he brings us into union with the Gods in heaven.’— Vedische Stitdien , I, 3 p. 69. 4 1 take into my navel the navel of the
sacrifice [the Soma], * —Wilson. ‘He [Sonia] as kinsman has brought us a kinsman [Surya].’—Ludwig. The Sage's offspring: a periphrasis for the Sage himself, that is, Soma.—Ludwig.
9 This stanza is very obscure. I have adopted Benfey’s explanation w&o ' here follows an occasional interpretation of div or dyulolca , given by the Scholiast, which identifies it with >the dronalcalam or large Soma- trough. He takes it as .meaning that the Sun looks towards the place where the-Soma .lies
while it is pressed.S&yana seems to interpret this verse as meaning that
Indra views the Soma with afteotion even after it has been drunk by the priests [fixed in the heart].’—Cowell, in Wilson’s Translation,
278 TUB HYMNS OF [BOON /X
2 Together with thy pleasant juice the Atharvana have com*
mingled milk,
Divine, devoted to the God.
3 Bring, by thy flowing, weal to kine, weal to the people, weal
to steeds,
Weal, 0 thou King, to growing plants.
4 Sing a praise-song to Soma brown of lme, of independent might, The Red, who reaches up to heaven.
5 Purify Soma when effused with stones which hands move
rapidly,
And pour the sweet milk in the meath.
6 With humble homage draw ye nigh; blend the libation with
the curds*.
To Indra offer Indu up.
7 Soma, foe-queller, chief o’er men, doing the will of Gods,
pour forth
Prosperity upon our kine.
8 Heart-knower, Sovran of the heart, thou art effused, 0 Soma, that Indra may drink thee and rejoice,
0 0 Soma Pavamana, give us riches and heroic strength,—
Indu ! with Indra for ally.
HYMN Xlt. Soma Pavamftna,
To Indra have the Soma-drops, exceeding rich in sweets, been poured,
Shed in the seat of sacrifice.
2 As mother kine low to their calves, to Indra have the sages
called,
Called him to drink the Soma juice.
3 In the stream’s wave wise Soma dwells, distilling rapture, in
his seat,
Resting upon a wild-cow’s hide.
4 Far-sighted Soma, Sage and Seer, is worshipped in the central
point
Of heaven, the straining-cloth of wool.
2 The Atharvans : tlie priests, who perform the duties of the Adbvaryus.
3 Bing: the usual designation of Soma in the Br&hmana.
4 The Bed: kad&chidarunavarndya; ‘ sometimes red-coloured/—S&yana.
3 In the stream's wave: in the water with which the stalks are sprinkled. Upon a wild-cow's hide: this, which is Benfey’s explanation of gaurt, seems to he borne out by g6r adhi tvachi , upon the ox-hide, of IX. 101. 11. S&yana’s interpretation is different; * to a chant in the middle tune.’ — Wilson. i Of heaven ; divah : see IX. 10. 9, and note.
FtYM.V 13 .]
TMF }UQVFDA.
27 $
5 In close embraces Indu holds Soma when poured withiu the
jars,
Aud on the purifying sieve.
6 Intlu sends forth a vo'ce on high to regions of the sea of air,
Shaking the vase that drops with me&th,
7 The Tree whose praises never fail yields heavenly milk among
■ our hymns,
Urging men’s generations on.
8 The Wise One, with the Sage’s stream, the Soma urged to
speed, flows on
To the dear places of the sky. ^
9 G Pavam&ua, bring us wealth bright with a thousand splen¬
dours, yea,
0 Indu, give us ready help.
HYMN XIII, Soma Pavainin*.
Passed through the fleece in thousand streams the Soma, purified, flows on
To Indra’s, Vayu’s special place.
2 Sing forth, ye men who long for help, to PavamAna,to the Snge,
Effused to entertain the Gods.
8 The Si>ma-dt*Gps with thousand powers are purified for victory,
Hymned to become the feast of Gods.
4 Yea, as thou flowest bring great store of food that we may win the spoil:
Indu, bring splendid manly might.
*5 May they in flowing give us wealth in thousands, and heroic . power,—
These Godlike Soma-drops effused.
5 Indu holds Soma: ‘the deity seems to be thus opposed to the mei'e plant.’—Cowell’s note Ludwig suggests that Indu here m\y be the Moon, as the time of important liturgical ceremonies depends upon the Moon’s phases. So also Hillebrandt, Y. M. } I., p. 316.
6 To regions of the sea of air: or samtdrdsya hrre may mean, of the sea or water into which the Soma juice falls. Shaking: or, perhaps, stirring (with joy). I Vic vase: kdsam: the drona/calam, the large wooden vessel for holding the juice. According to SAyana, who-»e interpretation I have followed in the first line. Jcdsam here means the cloud.
7 The Tree: Soma. Men's generations: sacrificial seasons, according to
S&yana -
1 fndra’s , Vdyu’s special place: the vessels especially prepared to hold libations intended for Indra and V&yu.
3 For victory: vftjas&taye: 1 for the attainment of food.’—Wilson. So S&yaua in stanzas 3 and 4 ; but in 6 the word is explained by mngrdmdya, to battle, in the first clause where lie inserts it after kigdnflh t urged, and by annaldbhdya t for the attainment of food, in the second clause.
THE HYMNS OF ' [BOOK IN,
A Like coursers by their drivers urged, they -were poured forth, for victory,
Swift through the woollen straining-cloth.
7 Noisily flow the Soma-drops, like miloh-kine lowing to their
calves:
They have ran forth from both the hands.
8 As Gladdener whom Indra loves, 0 Pavam&na, with a roar Drive all our enemies away.
9 0 Pavamanas, driving off the godless, looking on the light,
Sit in the place of sacrifice.
- HYMN XIY. Soma Pavam&na.
HbposinGt on the river’s wave the Sage hath widely flowed around,
Bearing the hymn which many love.
2 When the Five kindred Companies, active in duty, with the
song
Establish him, the Powerful,
3 Then in his j nice whose strength is great, have all the Cods
rejoiced themselves,
When he hath clothed him in the milk.
4 Freeing himself he flows away, leaving his body’s severed limbs. And meets his own Companion here.
5 Be by the daughters of the priest, like a fair youth, hath been
adorned,
Making the milk, as ’twere, his robe.
A O’er the fine fingers, through desire of milk, in winding course he goes,
And utters voice which he hath found. r
7 The nimble fingers have approached, adorning him the Lord
of Strength :
They grasp the vigorous Courser’s back.
8 With a roar: making a loucl noise in dropping.
1 On the river's wave: in the vasativart waters, which are used to sprinkle the stalks Bearing the hymn ; Prof. Gfelduer explains this as meaning, { Bear¬ ing away th« much coveted prize,’ Soma being regarded as a courser or race¬ horse. ^ See Veclische Studien , L, p. 120.
2 Five kindred Companies : referring, probably, to some sacrifice instituted in common by representatives of the five Aryan tribes.
4 His own Companion: Indra. He meets : this (sangato hhavati) is Sdyana’s explanation of s hnjighnate ; but it is not easy to see how the word can bear this signification.
5 Daughters : or granddaughters ; the fingers.
6 Which he hath found : 1 which the worshipper recognizes.’——Wilson.
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Rigveda
Jan 25, 2023 21:33:42 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:33:42 GMT 5.5
HYMN 16;] THE MOV EVA. 281
§ Comprising all the treasures that are in the heavens and on the earth,
Come, Soma, as our faithful Friend,
HYMN XY. Soma Favam&na#
Through the fine fingers, with the song, this Hero comes with rapid cars.
Going to Indra’s special place,
2 In holy thought he ponders much for the great worship of
the Gods,
Where the Immortals have their seat.
3 Like a good horse is he led put, when on the path that shines
with light
The mettled steeds exert their strength.
4 He brandishes his horns on high, and whets them, Bull who
leads the herd,
Doing with might heroic deeds.
5 He moves, a vigorous Steed, adorned with beauteous rays of
shining gold,
Becoming Sovran of the streams.
6 He, over places rough to pass, bringing rich treasures closely
packed,
Descends into the reservoirs.
7 Men beautify him in the vats, him worthy to be beautified, Him who brings forth abundant food.
8 Him, even him, the fingers ten and the seven songs make
beautiful,
Well-weaponed, best of gladdeners.
* HYMN XYI. Soma Pavam&na.
The pressers from the Soma-press send forth thy juice for rapturous joy:
The speckled sap runs like a flood.
1 ImdrtCs special place: f Indra’s abode.’—Wilson. In Hymn XIII. 3,
nishh'itam is explained by S&yana as the vessel prepared and set apart.
.3 Like a good horse: .the text has only Mtdh which may mean either good .or placed. ‘ Placed (in the cart) he is brought.'—Wilson.
4 Horns: cf. IX. 5. 2.
5 Rays of shining gold : as the Moon.
6 Places rough to pass: the wool of the strainer. S&yana gives a totally different explanation of this stanza. .See Wilson’s Translation. I have follow¬ ed Prof. Ludwig.
8 Seven songs: the songs of the seven priests.
1 From the Soma-press : onydh, ablative dual of onl, signifying apparently an implement or a vessel, consisting of two pieces, used in the preparation
282 THE HYMNS OF [BOOK IX,
2 With strength we follow through the sieve him who brings
might and wins the kine,
Enrobed in water with his juice.
3 Pour on the sieve the Soma, ne'er subdued in waters, waterless, And make it pure for Indra's drink.
4 Moved by the purifier’s thought, the Soma flows into the sieve : By wisdom it hath gained its home.
5 With humble homage, Indra, have the Soma-drops flowed forth
to thee,
Contending for the glorious prize.
6 Purified in <his fleecy garb, attaining every beauty, he Stands, hero-like, amid the kine.
7 Swelling, as ’twere, to heights of heaven, the stream of the
creative juice
Falls lightly on the cleansing sieve.
8 Thus, Soma, purifying him who knoweth song mid living men, Thou wanderest through the cloth of wool.
HYMN- XVII. Soma Pavam&ua,
Like rivers down a steep descent, slaying the Vritras, full of zeal, #
The rapid Soma-streams have flowed.
2 The drops of Soma juice effused fall like the rain upon the
earth :
To Tndra flow the Soma-streams.
3 With swelling wave the gladdening drink, the Sonia, flows
into the sieve,
Loving the Gods and slaying fiends.
4 It hastens to the pitches, poured upon the sieve it waxes
strong
At sacrifices through the lauds.
5 Soma, thou shinest mounting heaven as ’twere above Fght's
triple realm,
And moving seenTst to speed the Sun.
of the Soma-juice. The word is said to be employed to denote, metapliori* cally, heaven and earth. 1 They who express thee, the juice of heaven and earth.’—Wilson.
3 Waterless: clnaptam, which S4yana explains by an&plam, not reached, or overtaken, by enemies. The meaning is not clear,
4 Its home: in the large wooden vessel called dronakalam.
5 Contending for the glorious prize: like race-horses. ‘ Giving thee vigour for the great confliot.’—Wilson,
’’ 5 Addressed to Soma as the Moon.
HYMN 19.] THE RIO VEDA ' 283
6 To him, the head of sacrifice, singers and bards have sung.
their songs,
Offering what he loves to see.
7 The men, the sages with their hymns, eager for help, deck thee
strong steed,
Deck thee for service of the Gods.
8 Flow onward to the stream of meath: rest efficacious in
thy home,
Fair, to be drunk at sacrifice.
HYMN XVIII. Soma Pavam/ina.
Thou, Soma, dweller on the hills, effused, hast flowed into the sieve :
All-bounteous art thou in carouse.
2 Thou art a sacred Bard, a Sage ; the meath is offspring of
thy sap :
All-bounteous art thou in carouse.
3 All Deities of one accord have come that they may drink
of thee:
All-bounteous art thou in carouse.
£ He who containeth in his hands all treasures much to be desired :
All-bounteous art thou in carouse.
5 Who milketh out this mighty Pair, the Earth and Heaven,
like mother kine :
All-bounteous art thou in carouse.
6 Who in a moment mightily floweth around these two world-
halves : *
All-bounteous art thou in carouse.
7 The Strong One, being purified, hath in the pitchers cried
aloud :
All-bounteous art thou in carouse.
HYMN XIX. Soma PavamAna.
0 Soma, being purified bring us the wondrous treasure, meet For lauds, that is in earth and heaven.
6 The head of sacrifice: the most important element of the ceremony. According to S&yana, at the head, that is, on the last and most important day of the effusion of the Soma juice. Offer inf/ what he loves to see: s entertaining affection for him the all-beholding/—Wilson.
8 Meath : or honey. In thy home: in the dronahalasa ,
1 Dweller on the hills : * pressed between the stones/—Wilson.
.2&4 THE HYMMS OF IBOOK 7X
2 For ye Twain, Indra, .Soma, are Lords of the light, Lords of
the kine:
Great Rulers, prosper ye our .songs.
3 The tawny Steer, while cleansed among the living, bellowing
on the grass,
Hath sunk and settled in his home.
4 Over the Steer’s productive flow the sae.red -songs were
resonant,
The mothers of the darling Son.
5 Hath he not, purified, impregned the kine who long to meet
their Lol'd,
The kine who yield the shining milk ?
6 Bring near us those who stand .aloof; strike fear into our
enemies:
0 Payam&na, find us wealth.
7 Soma, bring down the foeman’s might, his vigorous strength
and vital power,
Whether he be afar or near.
HYMD7 XX. Soma PavamAna,
Fobt# through the >straining-olOth the Sage flows to the banquet of the Gods,
Subduing all our enemies.
’2 For he, as Pavamana, sends thousandfold treasure in the shape
Of cattle to the singing-men.
3 Thou -graspest -aid things with thy mind, -and purifiest thee
with thoughts :
As such, 0 Soma, find us fame.
4 Pour lofty glory on us, send sure riches to our liberal lords, Bring food to those who sing thy praise.
5 As thou art cleansed, 0 Wondrous Steed, 0 Soma, thou hast
entered, like
A pious King, into the songs.
6 He, Soma, like a courser in the floods invincible, made clean With hands, is resting .in the jars.
4 .Hymns are sang over the Soma-stream, and are called -mothers of the precious juice because it is prepared while they are sung.
5 The kine: the vasativarl waters which long to mingle with the Soma,
5 Steed: vahne: ‘ bearer (of our offerings).’—Wilson.
6 Like a courser: 1 the bearer (of oblations)’.'*—Wilson.
iFtMN 22 .] !THE RIG VEDA .
285 *
7 Disporting, like a liberal chief, thon goest, Soma, to thesiev^,.. Lending the laud a Hero’s strength.
HYMN XXI. SomftPftvamAna.
To Indra flow these running drops, these Sonias frolicsome in mood.
Exhilarating, finding light;
2 Driving off foes, bestowing room upon the presser, willingly Bringing their praiser vital force.
3 Lightly disporting them, the di'ops flow to one common reservoir,
And fall into the river’s wave. r
A These Pavam&nas have obtained all blessings much to be desired, Like coursers harnessed to a car.
5 With view to us, 0 Soma-drops, bestow his manifold desire On him who yet hath given us naught.
6 Bring us our wish with this design, as a wright brings his new-
wrought wheel:
Flow pure and shining with the stream.
7 These drops have cried with resonant voice : like swift Bteeds
they have run the course,
And roused the good map’s hymn to life.
HYMN XXII. Soma Pavamfam.
These rapid Soma-streams have stirred themselves to motion like'string steeds,
Like cars, like armies hurried forth.
2 Swift as wide winds they lightly move, like rain-storms of.
Par j any a, like
The flickering flames of burning fire.
3 These Soma juices, blent with curds, purified, skilled in sa¬
cred hymns,
Have gained by song their hearts’ desire.
A Immortal, cleansed, these drops, since first they flowed, have never wearied, fain
. To reach the region and the ir paths. __
7 Chief : S&yana explains makhah by ddntim, gift.
5 This stanza is obscure, and S&yana’s commentary is imperfect. It seems thdt the Soma-drops are prayed to enrich the institutor of the sacrifice who has not as yet rewarded the priests.
7 Run tKt c outsb : reached the dvonhlccilcisct.
3 By song: vvptt: by knowledge, according to S&yana. The Bt. Petersb. Diet, explains vip as-the twigs (cf. vepres) which form the bottom of funnel and support the filtering-cloth/—Cowell, m WilsdH s Translation.
TNM HYMNS OF
S86
[BOOH IX*
* 5 Advnncing they have travelled o'er the ridges of the earth and heaven,
And this the highest realm of all.
6 Over the heights have they attained the highest thread that
is spun oat,
And this which must he deemed most high.
7 Thou, Soma, holdest wealth in kine which thou hast seized
from niggard churls:
Thou calledst forth the outspun thread.
HYMN XXIII. Soma Pavamftna,
Swift Soma®drops have been effused in stream of meath, the gladdening drink,
For sacred lore of every kind.
2 Hither to newer resting-place the ancient Living Ones are
come.
They made the Sun that he might shine.
3 0 Pavamana, bring to us the imsaorifioing foemail's wealth, And give us food with progeny.
4 The living Somas being cleansed diffuse exhilarating drink, Turned to the vat which drips with meath.,
5. Soma flows on intelligent, possessing sap and mighty strength, Brave Hero who repels the curse.
6 For Indra, Soma ! thou art cleansed, a feast-companion for
the Gods :
Indu, thou fain wilt win us strength.
7 When he had drunken draughts of this, Indra smote down
resistless foes :
Yea, smote them, and shall smite them still!
HYMN X\[V. Soma Pavam&na.
Hitherward have the Somas streamed, the drops while they are purified :
^ When blent, in waters they are rinsed.
6 Or, 'Streams rushing down have filled the threads, most excellent, spread
out beneath'; that is, the threads of J1 ' ■. . See note in Wilson.
According to S&yana * the .thread ’ it : : . ■ this which must be
pe.ep.ied most high ’ may be, as Ludwig suggests, the place of sacrifice which w also to be held holy. Wilson translates the second line*.—‘this rite ia glorified thereby.’
7 From niggard churls: or from, the Papis, Thou calledst out the outspun thread: thou hast called aloud at the outspread sacrifice.’—Wilson,
2 i\W resting-place: a newly-prepared place of sacrifice. The ancient Living Ones ; the Soma-drops.
11YMN 25]
TEE RIG VEDA.
2S7
2 The milk hath run to meet them like floods rushing down a
precipice :
They'come to Indra, being cleansed.
3 0 Soma Pavamana, thou art flowing to be Indra’s drink :
The men have seized and lead thee forth.
4: Victorious, to be hailed with joy, 0 Soma, flow, delighting men,
To him who ruleth o’er mankind.
5 Thou, Indu, when, effused by stones, thou runnest to the
filter, art
Ready for Indra’s high decree. *
6 Flow on, best Vyitra-slayer ; flow meet to be hailed with joyful
lauds.
Pure, purifying, wonderful.
7 Pure, purifying is he called the Soma of the meath effused. Slayer of sinners, dear to Gods.
HYMN XXV. Soma Pavamana.
Green-hited ! as oue who giveth strength flow on for Gods to drink, a draught For Vayu and the Marut^host.
2 0 Pavamana, sent by song, roaring about thy dwelling-place. Pass into Vayu as Law bids.
3 The Steer shines with the Deities, dear Sage in his appointed
home,
Foe-slayer, most beloved by Gods.
4 Taking each beauteous form, he goes, desirable, while purified,. Thither where the Immortals sit.
5 To Indra Soma flows, the Red, engendering song, exceeding
wise,
The visitor of living men.
4 To him who ruleth o’er mankind: to Indra.
5 Ready for Indra’% high decree: Wilson, following S&yana, translates ; f an ample portion for Indra’s belly/ See Bergaigne, La Religion V&diquc, III. 210 ff., for the meaning of dMnian in the Rigveda.
2 Into Ydyu: into the vessel appropriated to V&yu. —Qftyana.
5 The Red: arvshdh ; here explained by Sftyana as = drochamdnah , shining or radiant The visitor of living men: dyushdk; the meaning of this word is uncerUm. The St. Petersburg Lexicon explains it as, conjointly with men ; with human co-operation. Ludwig in his translation renders it by ‘dor den lebenden besucht/ who visits the living man ; but in his Comment¬ ary suggests that it may mean, during the whole of life. ‘Constantly/—. Wilson,
TEE HYMNS OH
[BOOK IX.
6 Flow, best exhilarate, Sage, flow to the filter in a stream To seat thee in the place of song.
HYMN XXVI. Soma Pavamdna.
The sages with the fingers’ art have dressed and decked* that vigorous Steed Upon the lap of Aditi.
2 The kine have called aloud 1 to him exhaustless with a thou¬
sand streams,
To Indu who supporteth heaven.
3 Him, nourisher of many, Sage, creative Pavamana, they Have sent, by wisdom, to the sky.
4 Him, dweller with Vivasvan, they with use of both arms have
sent forth,
The Lord of Speech infallible.
5 Him, green, beloved, many-eyed, the Sisters with the pressing-
stones
Send down to ridges of the sieve.
6 0 Pavaihatia, Indu, priests hurry thee on to Indra, thee Who aidest song and cheerest him.
HYMN XXVII. Soma PavamAna.
This Sage, exalted by our lauds, flows to the purifying cloth,
. Scattering foes as he is cleansed.
2 As giving power and winning light, for Indra and for V&yu he Is poured upon the filtering-cloth.
3 The men conduct him, Soma, Steer, Omniscient, and the Head
of Heaven,
* Effused into the vats of wood.
6 Of song: arkdsya; archaniyasyendrasya, of the adorable Indra, accord¬ ing to Sftyana. Arka has two meanings in the Bigveda (1) song or hymn of praise and (2) light or splendour. See Pischel, Vedische iStudien , X. pp. 23—26.
1 Aditi: the earth.
2 The bine: who supply the milk that is mixed with the Soma juice.
4 P' * ' ere the sacrifices Of both arms; bhiuijoh; accord¬ ing to " . ■ arms of the body. The St. Petersburg Lexicon
explains the word as meaning a sort of vice or implement for holding wood wliile it is being cut. Lord of speech: making men eloquent.
5 Many-eyed: ( far-beholding.’—Wilson. The Sisters: the fingers of the
officiating priest. _
3 Omniscient: or,* all-possessing. Phis of wood: vdneshu: according to Benfey, into the streams of water.
HYMN 29.] THE RIGYE&A. m-
4 Longing for kine, longing for gold hath Indu Pavamana lowed, Still Conqueror, never overcome.
5 This Pavam&na, gladdening draught, drops on the filtering -
cloth, and then
Mounts up with Surya to the sky.
6 To Indra in the firmament this mighty tawny Steer hath flowed, This Indu, being purified.
HYMN XXYIII. Soma PavamAna.
Urged by the men, this vigorous Steed, Lord of the mind, Omniscient,
Runs to the woollen straining-cloth.
2 Within the filter hath he flowed, this Soma for the Gods
effused,
Entering all their essences.
3 He shines in beauty there, this God Immortal in his dwelling-
place,
Foe-slayer, dearest to the Gods.
4 Directed by the Sisters ten, bellowing on his way this Steer Runs onward to the wooden vats.
5 This Pavam&na, swift and strong, Omniscient, gave splendour
to
The Sun and all his forms of light.
6 This Soma, being purified, flows mighty and infallible,
Slayer of sinners, dear to Gods.
HYMN XXIX. Soma Pavam4na.
Forward with mighty force have flowed the currents of this Steer effused,„
Of him who sets him by the Gods.
2 The singers praise him with their song, and learned priests
adorn the Steed,
Brought forth as light that merits laud.
3 These things thou winnest lightly while purified, Soma, Lord
of wealth :
Fill full the sea that claims our praise.
4 Longing for Jane: who supply milk to mix with the Soma juice. Gold ; worn on the finger of the priest who presses out the juice. Lowed: made a noise in dropping.
5 Mounts up: as the Moon.
1 Who sets him ly the Gods: or, who decorates the Gods. ‘Who seeks to surpass the gods.’—Wilson.
3 These things; for which we pray. The sea,: the Soma-vat or reservoir. 19
290 THE HYMNS OF [BOOK IX.
4 Winning all precious things at once, flow on, 0 Soma, with
thy stream:
Drive to one place our enemies.
5 Preserve us from the godless, from ill-omened voice of one
and all,
That so we may be freed from blame.
6 0 Indu, as thou flowest on bring us the wealth of earth and
heaven,
And splendid vigour, in thy stream.
HYMN XXX. Soma PavamAna,
Streams of this Potent One have flowed easily to the strain¬ ing-cloth :
While he is cleansed he lifts his voice.
2 Indu, by pressevs urged to speed, bellowing out while beautified Sends forth a very mighty sound.
3 Pour on us, Soma, with thy stream man-conquering might
which many crave,
Accompanied with hero sons.
4 Plitlier hath Pavamana flowed, Soma flowed hither in a stream, To settle in the vats of wood. f ,,
5 To waters with the stones they drive thee tawny-hued, most
rich in sweets,
0 Indu, to be Indra’s drink.
6 For Indra,for the Thunderer press the Soma very rich in sweets, Lovely, inspiriting, for strength.
HYMN XXXI. Soma. Pavamana.
The Soma-drops, benevolent, come forth'as they are purified. Bestowing wealth which all may see.
2 0 Indu, high o'er heaven and earth be thou, incrcaser of our
might:
The Master of all strength be thou.
3 The winds are gracious in their love to thee, the rivers flow
to thee:
Soma, they multiply thy power.
5 IU-opiened voice: svccndt, explained by S&yaria as - §abdft"ri~rf'iriipd‘. sovnrl or word in the form of blame; the raging fury of the deniv.-:: ;,r Use i/odiova man, according to Grassmann. _
2 A very mighty sound: or, a sound which Indra loves.
1 Wealth which all may see: f intellectual wealth.'—Wilson.
S The winds; cf. ' Vftyu is Soma’s guardian God’ (X. 85. 5 ).
the mar eda.
HYMN 32 .]
291
4 Soma, wax great. From every side may vigorous powers unite
in thee:
Be in the gathering-place of strength.
5 For thee, brown-hued ! the kine have poured imperishable oil
and milk
Aloft on the sublimest height.
6 Friendship, 0 Indu, we desire with thee who bearest noble
arms,
With thee, 0 Lord of all that is.
HYMN XXXII. Soma Pavamdna.
The rapture-shedding Soma-drops, effused in* our assembly, have
Flowed forth to glorify our prince.
2 Then Trita’s Maidens onward urge the Tawny-coloured with
• the stones,
Indu for Indra, for his drink, .
3 Now like a swan he maketh all the company sing each his
hymn:
He, like a steed, is bathed in milk.
4 0 Soma, viewing heaven and earth, thou runnest like a dart¬
ing deer: *
Set in the place of sacrifice.
5 The cows have sung with joy to him, even as a woman to her
love:
He came as to a settled race,
6 Bestow illustrious fame on us, both on our liberal lords and me, Glory, intelligence, and wealth.
4 This stanza has occurred*before. Seel. 91.16. .Be in the gathering place of strength: be the central point and source of all power,
5 The kine : of the clouds, the waters. Oil and milk ; sweet and fertilizing rain. Or the cows who supply milk for the libation may be intended, in which case * the sublimest ’ would be the place of sacrifice.
1 Our prince: the noble who institutes the sacrifice.
2 Trita’s Maidens: the fingers of the priest. See IX. 38. 2,
3 Like a swan: as a sentinel hansa (swan, wild-goose, or flamingo) at the approach of danger sounds a note of alarm which is answered by all the rest.—-Ludwig.
\ t'q -*-- 1 — taktah with ( thou/ Soma, and explains it by
■' i sq,n> being mixed with milk, curds, etc. Else- v. \ * swift/
5 Cows ; praises, according to Sftyapa. As to a settled race; as a horse is brought to run a race that has been arranged. * As a hero hastens to the welcome contest.’—Wilson.
292 TMB HYMNS OF [BOOK IX.
HYMN XXXIII. Soma Pavam&na.
Like waves of waters, skilled in song tlie juices of the Soma speed
Onward, as buffaloes to woods.
2 With stream of sacrifice the brown bright drops have flowed
with strength in store Of ki-ne into the wooden vats.
3 To Indra, Vayu, Yaruna, to Vishnu, and the Maruts, flow The drops of Soma juice effused.
4 Three several words are uttered: kine are lowing, cows who
give thei£ milk:
The Tawny-hued goes bellowing on.
5 The young and sacred mothers of the holy rite have uttered
praise:
They decorate the Child of Heaven.
6 From every side, 0 Soma, for our profit, pour thou forth
four seas
Filled full of riches thousandfold.
JBYMN XXXIY. Soma Pavam&na.
The drop of Soma juice effused flojvs onward with this stream impelled,
Bending strong places, with its might.
2 Poured forth, to Indra, Yaruna, to V&yu and the Marut host, To Vishnu, flows the Soma juice.
3 With stones they press the Soma forth, the Strong conducted
by the strong:
They milk the liquor out with skill.
4 J Tis he whom Trita must refine, ’tis he who shall make Indra
glad:
The Tawny One is decked with tints.
4 Three several words: according to S&yana, trividhd stutih , praise of three kinds, from the three Vedas. ‘ The priests utter the three sacred texts.’— Wilson. Probably three triplets chanted during the ceremony. See Bergaigne, I. 288.
5 Mothers of the holy rite: apparently, the cows who supply milk for libations. The Child of Heaven: the Soma, which, according to a text quoted by S Ay ana, ‘ was in the third heaven from hence.’
6 Four seas; imaginary seas, to correspond with the four quarters of heaven.
1 Strong places: the strongholds of enemies, the fiends who withhold the rain.
4 Trita: the preparer of the Celestial Soma.
HYMN 36.]
THE R1GVEDA.
293
5 Him do the Sons of Prism milk, the dwelling-place of sacrifice, Oblation lovely and most dear.
6 To him in one united stream these songs flow on straight
forward: he,
Loud-voiced, hath made the milch-kine low.
HYMN XXXV. Soma Pavam&na.
Pour forth on us abundant wealth, 0 Pavamana, with thy stream,
Wherewith thou mayest And us light.
2 0 Indu, swayer of the sea, shaker of all things, flow thou on,
Bearer of wealth to us with might. %
3 With thee for Hero, Valiant One ! may we subdue our ene¬
mies :
Let what is precious flow to us.
4 Indu arouses strength, the Sage who strives for victory,
winning power,
Discovering holy works and means.
5 Mover of speech, we robe him with our songs as he is purified, Soma, the Guardian of the folk ;
6 On whose way, Lord of Holy Law, most rich, as he is purified, The people all have set*their hearts.
HYMN XXXVI. Soma Pavam&na.
Forth from the mortar is the juice sent, like a car-horse, to the sieve:
The Steed steps forward to the goal.
2 Thus, Soma, watchful, bearing well, cheering the Gods, flow past the sieve,
Turned to the vat that drops with meath.
5 2T* ' r1 ' ,71 '' sacrifice: the Soma-plant contains within itself the
chief ■. ■ . . and the preparation of the juice ia only the devel¬
opment of its nature.—Ludwig.
2 The sea : the reservoir of Soma juice.
4 Discovering holy works and means: ( acquainted with sacred rites arid arms/—Wilson.
6 On whose way : on whose statutes or decrees.
1 To the goal: k&rshman: apparently, a line or furrow drawn across the end of the race-course. In I. 116. 17, S&yana explains Tcttrshman as a piece of wood serving as a goal, but in this place he takes it to mean, * the God- attracting battle-field called a sacrifice,’ devdndtfidkarshanavati yajndfchye sang- rdme. See Cowell’s note in Wilson’s Translation*
2 The vat ; the dronahalasa.
294 THE HYMNS OH [BOOK. IX
3 Excellent Pavam&na, make the lights shine brightly out
for us: 1 ^
Speed us to mental power and skill.
4 He, beautified by pious men, and coming from their hands
adorned,
Flows through the fleecy straining-cloth.
5 May Soma pour all treasures of the heavens, the earth, the
firmament
Upon the liberal worshipper.
6 Thou mountest to the- height of heaven, 0 Soma, seeking
steeds and kine,
And seeking heroes, Lord of Strength!
HYMN XXXVIL Soma PavamAna.
Soma, the Steer, effused for draught, flows to the purifying sieve, Slaying the fiends, loving the Gods.
2 Far-sighted, tawny-coloured, he flows to the sieve, intelligent, Bellowing, to his place of rest.
3 This vigorous Pavamana runs forth to the luminous realm of
heaven,
Fiend-slayer, through the fleecy sieve.
4 This Pavam&na up above Trita’s high ridge hath made the Sun, Together with the Sisters, shine.
5 This Vritra-slaying Steer, effused, Soma, room-giver, ne’er
deceived,
Hath gone, as ’twere, to win the spoil.
6 Urged onward by the sage, the God speeds forward to the
casks of wood, ^ *
Indu to Indra willingly.
HYMN XXXVIII. Soma Pavam&na.
This Steer, this Chariot, rushes through the woollen filter, as he goes
To war that wins a thousand spoils.
1 For draught: pUdye ; f for the drinking (of the gods)/—Wilson.
2 Intelligent : or, endowed with strength.
4 TrittCs high ridge : according to Sityapa, { the high place (of the sacrifice) of Trita’ the Itishi. Bat the heavenly home of Trifca, the celestial preparer of the Soma for Indra, is intended. The Sisters: the Dawns.
6 Willingly; mahhdnd: ‘plenteously.’—Ludwig. 4 In his might.’—Cowell.
1 To war that wins a thousand spoils : more literally, to thousandfold booty, or deed of might,
THE RIO VEDA.
295
HYMN 39 .]
2 The Dames of Trita with the stones onward impel this Tawny One,
Indu to Indra for his drink.
S Ten active fingers carefully adorn him here; they make him bright
And beauteous for the gladdening draught.
4 He like a falcon settles down amid tho families of men, Speeding like lover to his love.
5 This young exhilarating juice looks downward from its place
in heaveu,
This Soma-drop that-pierced the sieve.
6 Poured for the draught, this tawny juice flows forth, intel¬
ligent, crying out,*
Unto the well-belov&d place.
HYMN XXXIX. Soma Pavamftna.
Flow on, 0 thou of lofty thought, How swift in thy beloved form,
Saying, I go whore dwell the Gods.
2 Preparing what is unprepared, and bringing store of food
to man,
Make thou- the raiu despond from heaven.
3 With might, bestowing power, the juice enters the purifying
sieve,
Far-seeing, sending forth its light.
4 This is it which in rapid course hath with the river’s wave
flowed down
From heaven upon fhe straining-cloth.
5 Inviting him from far away, and even from near at hand, the
j uice
' For Indra is poured forth as meath.
6 In union they have sung the hymn: with stones they urge the
Tawny One.
Sit in the place of sacrifice.
2 The Dames of Trita; as Trita is the celestial purifier of tlie Soma, the fingers of the earthly purifiers are called his dames, or his maidens as in IX. 32. *2.
5 From its place in heaven: or divdh may be the genitive case, taken with sfsnh, the Child of Heaven, as in IX. 33. 5.
6 The well-beloved 'place: the dronakalasa or vat in which it rests.
2 Preparing what is unprepared: 4 consecrating the uuconsecrated worship¬ per or place, 1 is S^,yana’s explanation.
6 -Sit; 0 Gods.—S&yana.
TME HYMNS OP
m
[JBfiOP IX.
HYMN XL. ' •
The Very Active hath assailed, while purified, all enemies.: They deck the Sage with holy songs.
2 The Red hath mounted to his place; to Indra goes the mighty
juice:
He settles in his firm abode.
3 0 Indu, Soma, send us now great opulence from every side, Pour on us treasures thousandfold.
4 0 Soma Pavam&na, bring, Indu, all splendours hitherward: Find for us food in boundless store.
5 As thou arte cleansed, bring hero strength and riches to thy
worshipper,
And prosper thou the singer’s hymns.'
6 0 Indu, Soma, being cleansed, bring hither riches doubly-
piled,
Wealth, mighty Indu, meet for lauds.
HYMN XLI. Soma Pavamdna.
Active and bright have they come forth, impetuous in speed like bulls,
Driving the black skin far away.
3 Quelling the riteless Dasyu, may we think upon the bridge of bliss,
Leaving the bridge of woe behind,
3 The mighty Pavamana’s roar is heard as ’twere the rush of rain : Lightnings are flashing to the sky.
4 Pour out on us abundant food, when thou art pressed, 0 Indu,
wealth
In kine and gold and steeds and spoil.
5 Flow on thy way, Most Active, thou ; fill full the mighty heav¬
ens and earth,
As Dawn, as S&rya with his beams.
2 The Red; Soma. His place; th q dronahalasd, or reservoir. His firm, abode; heaven.
■ ,T - 7 . dvibdrhasam.; according to S4yaua, 'from both worlds,
1 . =
I They; the Soma juices. The blade shin; meaning, apparently, both the black pall or covering of night and the R&kshasas or dark-skinned Dasyus or hostile aborigines.
3 The cleansing of the terrestrial Soma is identified with the puri6 cation of the celestial nectar accompanied by rain and lightning. See HillebrandL V. M. 343, 362.
HYMN 43.] FBE MIQVEDA. 297
6 On every side, 0 Soma, flow ’round us with thy protecting stream,
As Rasa flows around the world.
HYMN XLIL Soma Pavam4na.
Engendering the Sun in floods, engendering heaven's lights,
green-hued,
Robed in the waters and the milk,
2 According to primeval plan this Soma, with his stream, effused Flows purely on, a God for Gods.
3 For him victorious, waxen great, the juices with a thousand
powers "
Are purified for winning spoil.
4 Shedding the ancient fluid he is poured into the cleansing sieve: He, thundering, hath produced the Gods.
5 Soma, while purifying, sends hither all things to be desired, He sends the G 9 ds who strengthen Law.
6 Soma, effused, pour on us wealth in kine, in heroes, steeds,
and spoil,
Send us abundant store of food.
.H^MN XLIII. Soma Pavamdna.
We will enrobe with sacred song the Lovely One who, as a Steed,
Is decked with milk for rapturous joy.
2 All songs of ours desiring grace adorn him in the ancient way, Indu for Indra, for his drink.
3 Soma flows ou when purified, beloved and adorned with songs, Songs of the sage Medhy&tithi.
4 0 Soma Pavam&na, find exceeding glorious wealth for ns, Wealth, Indu, fraught with boundless might.
5 Like courser racing to the prize Indu, the lover of the Gods, Roars, as he passes, in the sieve.
6 Rasd: a mythical stream that flows round the atmosphere and the earth. See V. 41. 15, and X. 108. 1.
1 In -floods; in the waters on high ; in the firmament.
4 Hath produced the Gods: yatra somo ’bhisMyate tatra devd myatamprddur - lhavanti; where Soma is effused, there the gods constantly appear.—S&yana.
I a steed: is bathed in water. For rapturous joy: ( for the exhilaration (of the gods)/—Wilson.
8 MedhydtitJU: the Rishi of the hymn.
5 Racing to the prize: vdjasrit ; 4 rushing into battle. — Wilson.
298 THE HYMNS OF [BOOH IX
6 Flow on thy way to win' ns strength, to speed the sage who praises thee:
Soma, bestow heroic power.
HYMN XLIV. Soma Pavamdna.
Indtj, to us for this, great rite, bearing as Twere thy wave to Gods,
Unwearied, thou art flowing forth.
2 Pleased with the hymn, impelled by prayer, Soma is hurried far away,
The Wise One in the Singer’s stream.
Z Watchful among the Gods, this juice advances to the cleans¬ ing sieve ;
Soma, most active, travels on.
4 Flow onward, seeking strength for us, embellishing the sacri¬ fice :
The priest with trimmed grass calleth thee.
£> May Soma, ever bringing power to Bhaga and to Vayu, Sage And Hero, lead us to the Gods.
6 So, to increase our wealth to-day, Inspirer, best of Furtherers, Win for us strength and high renown.
HYMN XLY. SomaPavamd.ua.
Flow, thou who viewest men, to give delight, to entertain the Gods,
Indu, to Indra for hk drink.
2 Stream to thine embassy for us : thou hastenest, for Indra, to Tho Gods, 0 better than our friends.
3 We balm thee, red of hue, with milk to fit thee for the rap¬
turous joy :
Unbar for us the doors of wealth.
6 Heroic power: ‘excelleut male offspring/—Wilson.
1 For this great rite: 1 to give us abundant wealth/—Wilson. Umoearied : ayasyah: according to S&yana, this is the name of the Bishi: ( Ay&sya (goeth) towards the gods (in sacrifice)/—Wilson.
2 Thou hastenest: Sftyana gives a different explanation of this part of the stanza: * thou (who) arfc drunk for Indra, (pour) on the gods wealth for (us their) friends/—Wilson. I have adopted Ludwig’s interpretation.
3 We balm thee, red of hue: or, ( Yea, we adorn thee, red/ For the rap¬ turous jog : muddy a: ‘for the purpose of exhilaration/—Wilson.
4 % *
'v/fS mm ■
W-'MYMN 40.] THE U1QYEDA. 299
;
if 4 He through the sieve hath passed, as comes a courser to the pole, to run : ’
Indu belongs unto the Gods.
5 All friends have lauded him as he sports in the wood, beyond
the fleece :
Singers have chanted Indu’s praise.
6 Flow, Indu, with that stream wherein steeped thou announc-
est to the man
Who worships thee heroic strength.
HYMN XLYI. Soma PavamAna.
Like able coursers they have been sent forth be the feast of Gods,
Joying in mountains, flowing on.
2 To Yayu flow the Soma-streams, the drops of juice made
beautiful
Like a bride dowered by her sire.
3 Pressed in the mortar, these, the drops of juice, the Somas
rich in food,
Give strength to Indra with their work.
4 Deft-handed men, run hither, seize the brilliant juices blent
with meal,
And cook with milk the gladdening draught.
5 Thus, Soma, Conqueror of wealth ! flow, finding furtherance
for us,
Giver of ample opulence.
6 This Pavamana, meet to be adorned, the fingers ten adorn, The draught that shall make Indra glad.
4 To the pole; the meaning of dhuram here is not clear, and the compari¬ son is not obvious. ‘ As a horse in going passes the shaft (of the chariot).’—
.Wilson. ‘As a horse (presses) through the yoke,’—Grassmann. Ludwig suggests ‘ hedge ’ or * barrier ’ as the probable meaning of the word in this place.
5 In the wood } beyond the fleece; when he has passed through the woollen strainer and fallen into the wooden trough or vat. Singers : ndvfth : shouts of joy, according to the St. Petersburg Lexicon.
1 They have been sent forth : dsrigran (effusi sunt) is applicable both to the effused Soma-drops and to horses loosed or started for a race. Joying in mountains : coming from plants grown on hills,
2 Dowered by her sire ; meaning, perhaps, possessed of property inherited from her father.
4 Deft-handed: suhastyak cannot be satisfactorily accounted for. Stikastyd , a dual, may have been the original reading. See Ludwig’s Comment-ary, Yol. V., pp, 347, 348.
m THE HYMNS OF [BOQK /X
, HYMN XLYII. Soma PavamAna.
Great as he was, Soma hath gained strength hy this. high*** solemnity :
Joyous he riseth like a bull*
2 His task is done: his crushings of the Dasyus are made
manifest:
He sternly reekoneth their debts.
3 ‘Soon as his song of praise is born, the Soma, Indra’s juice,
becomes
A thousand-winning thunderbolt.
‘ 4 Seer and S^astainer, he himself desireth riches for the sage When he embellisheth his songs.
5 Fain would they both win riches as in races of the steeds. In war Thou art upon the conquerors’ side.
HYMN XLYIII. Soma PavamAna.
With sacrifice we seek to thee kind Cherisher of manly might In mansions of the lofty heavens;
2 Gladdening, crusher of the bold, ruling with very mighty sway, Destroyer of a hundred forts.
3 Hence, Sapient One! the Falcon, strong of wing, unwearied,
brought thee down,
Lord over riches, from the sky.
4 That each may see the light, the Bird brought us the guard
of Law, the Friend Of all, the speeder through the air.
5 And now, sent forth, it hath attained to mighty power and
majesty,
Most active, ready to assist.
1 Riseth : or, roareth. Sctbdam learoti, —SAyapa. v
2 lie sternly reekoneth their debts: ‘ resolute he acquits the debts (of the worshipper).*—Wilson.
3 A thousand-winning thunderbolt ; all-powerful to slay the wicked and to reward worshippers,
4 Sustuiner: I follow Ludwig in taking mdhartdri as a nominative singular. But see Cowell’s note in Wilson’s Translation.
5 They both: Soma and the sage or singer.—Ludwig. SAyana interprets the stanza differently ;—* Thou desirest to give wealth to those who conquer in combat as (men offer fodder) to horses in battle.’—Wilson.
1 Kind Cherisher of manly might : ‘ auspicious bearing wealth.’—Wilson,
2 Hundred forts: cf. IV. 26. 3.
3 The Falcon : see IV. 26 and 27.
4 The Friend of all: or, the common possession. The speeder through the air; rajasHram: { the showerer of water.’—Wilson.
HYMN 50.]
SOI
THE RIGVEDA.
HYMN XLIX. Soma Pavam&na.
Pour down the rain upon us, pour a wave of waters from the sky,
And plenteous store of wholesome food.
2 Flow onward with that stream of thine, whereby the cows
have come to us,
The kino of strangers to our home,
3 Chief Friend of Gods in sacred rites, pour on us fatness with
thy stream,
Pour down on us a flood of rain.
4 To give us vigour, with thy stream run thiYugh the fleecy
straining-cloth :
For verily the Gods will hear,
5 Onward hath Pavam&na flowed and beaten off the Eakshasas,
Flashing out splendour as of old. *
HYMN L. Soma Pavam&na.
Loud as a river’s roaring wave thy powers have lifted up themselves:
Urge on thine arrow’s sharpened point.
2 At thine effusion upward rise three voices full of joy, when thou Flowest upon the fleecy ridge.
3 On to the fleece they urge with stones the tawny well-beloved
One,
Even Pavam&na, dropping meath.
4 Flow with thy current to the sieve, 0 Sage most powerful to
cheer,
To seat thee in the place of song.
5 Flow, Most Exhilarating ! flow anointed with the milk for
balm,
• Indu, for Tndra, for bis drink.
4 The Gods will hear: the sound that thou makest in flowing.—S&yana.
5 Flashing out splendour as of old : or, 4 5 Making lights shine as erst they
shone.’ -
1 Urge on thine arrow's sharpened point: vdn&sya ehodayd pavim: apparent¬ ly a hold metaphorical expression for 4 make a noise like that of a discharged arrow.’ 4 Emit thy sound like that of a (rushing), arrow.’—Wilson. Or vdndsya may mean of (thy) reed, pipe, flute, or other musical instrument, and S&yana explains pavtm by subdam. Benfey accordingly (S&maveda, II. 5. 1, 5. 1.)*renders the passage : ‘Erhebe deiner Flobe Schall,’ ‘ Lift up the music* ;of thy flute.’ According to Hillebrandt, V. M., I. p. 43, the reed or arrow -means the sharp-pointed stalk of the Soma-plant.
2 Three voices full of joy: or, three several joyful words. See IX. 33, 4. The fleecy ridge: 4 the summit of the fleece.’—Wilson.
4 In the place of song: see IX. 25. 6. 4 On Indra's lap.’—Wilson.
302 THU HYMNS OP [BOOK IX.
HYMN LI. Soma Pavam&na.
Adhvarytj, on the filter pour the Soma juice expressed with stones,
And make it pure for Indra’s drink.
2 Pour out for Indra, Thunder-armed, the milk of heaven, the
Soma’s juice,
Most excellent, most rich in sweets.
3 These Gods and all the Marut host, Indu! enjoy this juice of
thine,
This Pavamlna’s flowing meath,
4 For, Soma, thou hast been effused, strengthening for the wild
carouse, * ' v
0 Steer, the singer, for our help. # **
J5 Flow with thy stream, Far-sighted One, effused, into the cleans¬ ing sieve:
Flow on to give us strength and fame. - ,
HYMN LII. Soma PavamAna.
Wealth-winner, dwelling in the sky, bringing us vigour with the juice,
Flow to the filter when effused. "
2 So, in thiue ancient ways, may he, beloved, with a thousand streams
Bun o’er the fleecy straining-cloth.
‘ 3 Him who is like a caldron shake ; 0 Indu, shake thy gift to us Shake it, armed Warrior ! with thine arms.
4 Indu, invoked with many a prayer, bring down the vigour of
these men,
Of him who threatens us with war.
5 Indu, Wealth-giver, with thine help pour out for us a hundred,
yea,
A thousand of thy pure bright streams.
4 For the wild carouse : ‘ for speedy exhilaration.’—Wilson.
2 May he : the juice, regarded as distinct from Soma who is addressed.
3 Him who is Wee a caldron : beat or bruise the Soma that is full of juice as a caldron is of water. With thine arms : or, with the blows (of the pressing- stones). The meaning of the second and third ‘shake’ seems to be ‘send rapidly.’ ‘(Soma), send (us) him who is like a pot; Indu, send us now wealth ; swift-flowing (Soma), send it with blows (of the stones).’—Wilson. Professor Grassmann says that by ‘ him who is like a caldron’ the wealthy enemy is intended, whose possessions are to be poured out upon the pious worshippers.
HYMN 55.]
TEE RIGVEDA.
803
HYMN LIII. ' Soma Pavam&na.
0 thou with stones for arms, thy powers, crushing the fiends, have raised themselves :
Chase thou the foes who compass us.
2 Thou conquerest thus with might when car meets car, and
when the prize is staked :
With fearless heart .will I sing praise.
3 No one with evil thought assails this Pavam&na’s holy laws:
. Crush him who fain would fight with thee.
4 For Indra to the streams they drive the tawny rapture-drop¬
ping Steed, *
Indu the bringer of delight.
HYMN LIY. Soma Pavam&na.
After hi* ancient splendour, they, the bold, have drawn the brigbt*milk from
The' Sage who wins a thousand gifts.
2 In aspect he is like the Sun; he runneth forward to the lakes, Seven currents flowing through the sky.
3 He, shining in his splendour, stands high over all things that
exist— ^
Soma, a God as Surya is.
4 Thou, Indu, in thy brilliancy, ponrest on us, as Indra’s Friend, Wealth from the kine to feast the Gods.
HYMN LV. Soma Pavamftna.
Pour on us with thy juice all kinds of corn, each sort of nourish¬ ment,
And, Soma, all felicities.
2 As thine, 0 Indu, is the praise, and thine what springeth from the juice,
Seat thee on the dear sacred grass.
1 With stones for arms: adrwah: generally an appellative of Indra, the slinger or caster of the stone or thunderbolt; here, according to Sftyana,= grfivavan soma f 0 Soma, possessor of, that is, expressed by, the stones.
2 When oar meets car ; in battle. When the prize is staked: in the chariot- race ; or the reference may be also to battle.
4 To the streams: tbe vasattvart waters.
1 They , the hold : tbe Soma-pressers. The Sage: or Hishi; Soma.
2 The lakes: of air. Seven currents: corresponding to the seven earthly rivers. ‘ He unites with the seven down-descending rivers of heaven/— Wilson.
4 From the kine: consisting of milk, curds, etc.
TEM HYMNS OF
m
[BOON JX
3 And, finding for ns kine and steeds, 0 Soma, with thy juici
flow on
Through days that fly most rapidly.
4 As one who conquers, ne'er subdued, attacks and slays the
enemy,
Thus, Vanquisher of thousands ! flow.
HYMN LVI. . Soma Pavam4na.
Swift to the purifying sieve flows Soma as exalted Law, Slaying the fiends, loving the Gods.
2 When Soma pours the strengthening food a hundred ever-
active streams
To Indra’s friendship win their way.
3 Ten Dames have sung to welcome thee, even as a maiden
greets her love:
0 Soma, thou art decked to win.
4 Flow hitherward, 0 Indu, sweet to Indra and to Vishnu ; guard The men, the singers, from distress.
HYMN LVIL Soma Pavam&na.
Thy streams that never fail or waste flow forth like showers of rain from heaven,
To bring a thousand stores of strength.
2 He flows beholding on his way all well-beloved sacred lore, Green-tinted, brandishing his arms.
3 He, when the people deck him like a docile king of elephants. Sits as a falcon in the wood.
4 So bring thou hitherward to us, Indu, while thou art purified, All treasures both of heaven and earth. *
HYMN LVIIL Soma Pavam&na.
Swift runs this giver of delight, even the stream of flowing juice:
Swift runs this giver of delight.
4 Vanquisher of thousands ; or, thou who winnest thousands, i, e. countless
spoils or treasures. --
3 Ten Fames; the fingers, whose sound is heard in the operation of pressing
the Soma juice. -
3 Like a docile king of elephants: von Roth, in the St. Petersburg Lexicon, suggests ibhe for ibliah , * like a pious king among his retinue ; ’ but no alteration is necessary, ibhuh and r&jd being taken together in the sense of elephant-king or stately and noble elephant. See Vedhehe Studien , I. p. XV. Sits as a falcon in the wood: in the wood, as referring to the Soma, meaning the wooden trough or vat. ‘ Sits on the waters like a hawk.’—Wilson.
1 Swift: tdrat: ‘rescuing (his worshippers from sin).’—Wilson.
TME RJGVEDA.
HYMN 60.]
SOS
2 The Morning knows all precious things, the Goddess knows her
grace to man:
Swift runs this giver of delight. ~
3 We have accepted thousands from Dhvasra’s and PurushantFs
hands :
Swift runs this giver of delight.
4 From whom we have accepted thus thousands and three times
ten besides :
Swift runs this giver of delight.
HYMN LIX. Soma Pavam&na.
Flow onward, Soma, winning kine, and steeds; and all that gives delight:
Bring hither wealth with pi'Ogeny.
2 Flow onward from the waters, flow, inviolable, from the plants : Flow onward from the pressing-boards.
3 Soma, as Pavamana, pass over all trouble and distress :
Sit on the sacred grass, a Sage.
4 Thou, Pavamana, foundest light; thou at thy birth becamest
great:
0 Indu, thou art over all.
*
HYMN LX. Soma Pavam&na.
Sing forth and laud with sacred song most active Pavamana, laud
Indu who sees with thousand eyes.
2 Thee who hast thousand eyes to see, bearer of thousand bur¬ thens, they
Have filtered through the fleecy cloth.
3 Dhvasra and Purmhanti were ‘ two kings who conferred great wealth on Taranta and Parumilha, two risliis of the family of Vidadasva . See p. XXXIII. of Max-Miiller’s Rig-veda, Yol. V.’—Cowell’s note in Wilson’s Translation.
4 Thus thousands and three times ten ; S&yana, taking tdnd (thus, in this manner) to mean i 2 garments/ mistaking trihsdtum, thirty, for trisatam } three hundred, and neglecting the cha (and), interprets 1 three hundred thousand garments.’ * Thirty robes and thousands.’—E. B. Cowell. Crassmann places this hymn in his Appendix as a composition of fragments and out of place where it stands in the text.
2 The waters ; the vasatlvart waters. The pressing-hoards ; dhuhdndhhyah : according to S&yana, grdvdbhyah, the pressing-stones.
1 With sacred song : gdyatHna: * with a Gdyatri hymn/—Wilson.
2 Bem'er of thousand burthen 's: or, bringer of thousand bounties,
20
m THE HYMNS OF f BOOK IX.
. 3 He, Pakamana, hath streamed through the fleece: he runs, into the jars,
Finding his way to Indra’s heart.
4 That Iadra may be bounteous, flow, most active Soma, for our weal:
Bring genial seed with progeny.
‘ HYMN LXI. Soma Pavam&na.
Flow onward, Indu, with this food for him who in thy wild delight
. Battered the nine-and-ninety down,
2 Smote swiftly forts, and Sambara, then Yadu and that Turvasa, For pious Divodasa’s sake.
3 Finder of horses, pour on us horses and wealth in kine and
gold,
And, Indn, food in boundless store.
4 We seek to win thy friendly love, even Pavamana’s flowing
o’er
The limit of the cleansing sieve.
5 With those same waves which in their stream o’erflow the
purifying sieve,
Soma, be gracious unto us. r
6 0 Soma, being purified, bring us from all sides,—for thou
canst,—
Biches and food with hero sons.
7 Him here, the Child whom streams have borne, the ten swift
fingers beautify:
With the Adityas is he seen.
8 With Indra and with V&yu he, effused, flows onward v T ith the
beams
Of Surya to the cleansing sieve.
9 Flow rich in sweets and lovely for our Bhaga, V&yu, Pftshan,
flow
For Mitra and for Yaruna.
10 High is thy juice’s birth: though set in heaven, on .earth it hath obtained
Strong sheltering power and great renown.
1 The nine-and-ninety: ‘ninety-nine (cities of the foe).’—'Wilson,
3 In'boundless store: literally, in thousands.
7 Whom streams have borne: smdhumdtaram: ‘whose parents are the livers,’—Wilson. B<»rn as the Moon in the ocean of air. With the Adityas is he seen: that is, he is counted as one of the Adityas.
HYMN Cl.]
TUB RIG VEDA.
W
11 Stiiving to win, with him we gain all wealth from the ungodly
man,
Yea, all the glories of mankind.
12 Finder of room and freedom, flow for Indra whom w r e must
adore,
For Varuna and the Marut host.
13 The Gods have come to Indu well-descended, beautified with
milk,
The active crusher of the foe.
14 Even as mother cows their calf, so let our praise-songs strength¬
en him,
Yea, him who winneth Indra’s heart.
15 Soma, pour blessings on our kihe, pour forth the food that
streams with milk:
Increase the sea that merits laud.
16 From heaven hath Pavamana made, as Twere, the marvellous
thunder, and
The lofty light of all mankind.
17 The gladdening and auspicious juice of thee, of Pavam&na,
Kin s ! »
Flows o’er the woollen straining-cloth.
18 Thy juice, 0 Pavamana, sends its rays abroad like splendid
skill,
Like lustre, all heaven’s light, to see.
19 Flow onward with that juice of thine most excellent, that
brings delight,
Slaying the wicked, dear to Gods.
20 Killing the foeman and his hate, and winning booty every
day,
Gainer art thou of steeds and kine.
21 Red-hued, be blended with the milk that ■ seems to * yield its*
lovely breast,
Falcon-like resting in thine home.
13 Well-descended: literally, well-born or well-produced j 4 (who is) com¬ pletely generated.’—Wilson.
15 The sea : samudrdm: according to Sdyana, water generally.
'16* The purified [Soma] has generated the great light which is common to all mankind, like the wonderful thundering of the skv.’—Muir, 0. S. Texts,. IV. 112. The great light common to all men, or vaisvdnardm or the lofty light of all mankind , is Agni Vaisv&nara.
20 The foeman and his hate: f the hostile Vritra. 1 —Wilson.
m TME HYMNS OF [BOOK IX.
22 Flow onward thou who strengthenedst Indra to slaughter
Yritra w r ho
Compassed and stayed the mighty floods.
23 Soma who raiuest gifts, may we' win riches with our hero
sons:
Strengthen, as thou art cleansed, our hymns.
24 Aided by thee, and through thy grace, may we be slayers
when we war:
Watch, Soma, at our solemn rites.
25 Chasing our foemen, driving off the godless, Soma floweth on* Going to Inara’s special place,
26 0 Pavam&na, hither bring great riches, and destroy our foes : O Indu, grant heroic fame.
27 A hundred obstacles have ne’er checked thee when fain to
give thy boons,
When, being cleansed, thou combatest.
28 Indu, flow on, a mighty juice; glorify us among the folk : Drive all our enemies away.
29 Indu, in this thy friendship most lofty and glorious may we Subdue all those who war with us.
30 Those awful weapons that thou hast, sharpened at point to
strike men down—
Guard us therewith from every foe.
HYMN LXII. Soma Pavamdna.
These rapid Soma-drops have been poured through the puri¬ fying sieve
To bring us all felicities.
2 Dispelling manifold mishap, giving the courser’s progeny,
Yea, and the warrior steed, success.
25 The godless: drdvnah: those who present no sacrificial offerings ; ‘ the withholders (of wealth).’—Wilson. Special place: that is, the vessel set apart for his libations.
-26 Heroic fame: or, fame with brave sons.
• 27 Obstacles: or enemies, according to S&yana, Thva combatest: malcha- syase: according to S&yana, f when thou wish est to give us wealth.’ 'The meanings "fight,” “strive,” etc., are foreign to S&ya*; a, being derived from a, comparison of fia^io/uaif macto, etc.’—Editor’s note in Wilson’s Trans¬ lation.
30 Weapons : the Moon being the warrior who overcomes the darkness of
night. See Hillebrandt, V. M., I. 340. Cf. ‘The moon.advances like an
indignant warrior through a fleeing army.’—S. T. Coleridge.
tbe mar eda.
BTttN 62.]
BO0
3 Bringing prosperity to kine, they make perpetual lift flow To us for noble eulogy.
4 Strong, mountain-born, the stalk hath been pressed in the
streams for rapturous joy :
Ilawk-like he settles in his home.
5 Fair is the God-loved juice; the plant is washed in waters,
pressed by men :
The mileh-kine sweeten it with milk.
6 As drivers deck a courser, so have they adorned the meath*s
juice for
Ambrosia, for the festival. ^
7 Thou, Indu, with thy streams that drop sweet juices, which
were poured for help,
Hast settled in the cleansing sieve.
8 So flow thou onward through the fleece, for Indra flow, to be
his drink,
Finding thine home in vats of wood.
9 As giving room and freedom, as most sweet, pour butter forth
and milk,
O Iudu, for the Angirases.
10 Most active and benevolent, this Pavamlna, sent to us For lofty friendship, meditates.
11 Quellerof curses, mighty, with strong sway, this Pa vara ana
shall
Bring treasures to the worshipper.
12 Pour thou upon us thousandfold possessions, both of kine and
steeds, ^
Exceeding glorious, much-desired.
13 Wandering far, with wise designs, the juice here present is
effused,
Made beautiful by living men.
$ ltd : here, according to S&yana, meaning * food.’ 1 Labetrank,’ refreshing draught.—Grassmann.
4 The stalk : the Soma-plant, which is said to have grown on the mountain#.
6 la waters * the vasativarl waters.
6 For ambrosia; amritdya; ‘for the sake of immortality.*—Wilson.
9 For the Angirases: or, from the Angirases. The Jamadagnis were not members of that family.—Ludwig.
10 Meditates: ‘is known (to all).*—Wilson.
13 Wandering far; urugdydh: according to Sftyana, much-lauded, or praised by many.
[BOOK IX.
?lff TEJS HYMNS OF
14 for Indra flows the gladdening drink, the measurer of the
region, Sage,
With countless wealth and endless help.
15 Born on the mountain, lauded here, Indu for Indra is set down, As in her sheltering nest a bird.
16 Pressed by the men, as ’twere to war hath Soma Pavam&oa
sped,
To rest with might within the vats.
17 That he may move, they yoke him to the three-backed triple-
seated car
By the Seven Bishis’ holy songs,
J8 Drive ye that Tawny Courser, 0 ye pressers, on his way to war, Swift Steed who carries oil the spoil.
19 Pouring all glories hither, he, effused and entering the jar, Stands like a hero mid the kine.
20 Indu, the living men milk out thy juice to make the rapturous
draught:
Gods for the Gods milk out the meath.
21 Pour for the Gods into the sieve our Soma very rich in sweets, Him whom the Gods most gladly *hear.
22 Into his stream who gladdens best these Soma juices have
been poured,
Lauded with songs for lofty fame.
23 Thou flowest to enjoy the milk, and bringest valour, being
cleansed:
Winning the spoil flow hitherward.
24 And, hymned by Jamadagnis, let all nourishment that kine
supply,
And general praises, flow to us.
25 Soma, as leader of the song flow onward with thy wondrous
aids,
For holy lore of every kind.
14 The measurer of the region; who measured out and made the firmament.
15 Born 6n the mountain: or, perhaps, as S&vana takes it, ‘made manifest by song.’
17 Sy ihe Seven RUhis' holy songs; or ‘Of Rishis, with seven holy songs'; the car being the saorifiee, the three backs or ridges being the three daily libations, the three seats being the three Vedas.
19 Mid the Jcine: among the enemy’s cattle, for whose possession he is fighting. So, says S&yana, Soma stands among the sacrifices.
20 The living men: the worshippers, according to Sdyana ; but perhaps, as
Ludwig suggests, his stotdrah should be sotdrah 7 pressers. ’ Gods ; devfth; the priests. * • '
t£tE JRIGtEDA.
MYMX 63.]
m
26 Do thou as leader of the song, stirring the waters of £he sea, Flow onward, thou who niovest all.
27 0 Soma, 0 thou Sage, these worlds stand ready to attest thy
might x
For thy behoof the rivers flow.
28* Like showers of rain that fall from heaven thy streams per¬ petually flow
To the bright fleece spread under them,
29 For potent Indra purify Indu effectual and strong,
Enjoyment-giver, Mighty Lord.
30 Soma, true, Pavamana, Sage, is seated in the cleansing sieve. Giving his praiser hero strength.
HYMN LXITI. Soma Pavamana.
Pour hitherward, 0 Soma, wealth in thousands and heroic strength,
And keep renown secure for us.
2 Thou makest food and vigour swell for Indra, best of glad-
deners 1
Within the cups thou seatest thee.
3 For Indra and for ViShnu poured, Soma hath flowed into
the jar:
May Vayu find it rich in sweets.
4 These Sonias swift and brown of hue, in stream of solemn
sacrifice
Have flowed through twisted obstacles,
<5 Performing every noble work, active, augmenting Indra’s strength, *
Driving away the godless ones.
6 Brown Soma-drops, effused, that seek Indra, to their appro -
priate place
Flow through the region hitherward.
7 Flow onward with that stream of thine wherewith thou gavesfc
S irya light,
Urging on waters good to men.
8 Pie, Pavamana, high o’er man yoked the Sun’s courser Etasa To travel through the realm of air.
26 Waters of the sea; of the sea of air, tlie firmament.
4 Twisted obstacles: either the twigs of which the frame of the filter was made, or the rough surf ice of the wool of the strainer. ‘Are let loose upon the IMkshasasi —Wilson.
5 In this and the following stanza Soma is identified with the Sun.
m THE HYMNS OE [BOOK IX.
9 And those ten Coursers, tawny-hued, he harnessed that the Sun might come :
Indu, he said, is Indra’s self.
10 Hence, singers, pour the gladdening juice to V&yu-and to Indr a, pour
The drops upon the fleecy cloth.
110 Soma Pavamana, find wealth for us not to be assailed, Wealth which the foeman may not win.
12 Send riches hither with thy stream in thousands, both of
steeds and kine,
Send spoil £1 war and high renown.
13 Soma the God, expressed with stones, likeSurya, floweth on
his way,
Pouring the juice within the jar.
14 These brilliant drops have poured for us, in stream of solemn
sacrifice,
Worshipful laws and strength in kine.
15 Over the cleansing sieve have flowed the Somas, blent with
curdled milk,
Effused for Indra Thunder-armed.
r.
16 Soma, do thou most rich in sweets, a gladdening drink most
dear to Gods,
Flow to the sieve to bring us wealth.
17 For Indra, living men adorn the Tawny Courser in the streams, Indu, the giver of delight.
18 Pour for us, Soma, wealth in gold, in horses and heroic sons, Bring hither strength in herds of kine.
19 For Indra pour ye on the fleece him very sweet to taste, who
longs
For battle as it were in war.
20 The singers, seeking help, adorn the Sage who must be decked
with songs:
Loud bellowing the Steer comes on.
21 The singers with their thoughts and hymns have, in the stream
of sacrifice,
Caused Soma, active Steer, to roar.
9 Cotirsers; or Hants. C£. IV. 6. 9 and 13. 3.
10 Hence; from this vessel.
14 Worshipful laws: the meaning of dhamdnyttryd is not clear. * (Plowing) towards the dwellings of respectable (worshippers).’— Wilson. * Venerable might.’—Ludwig.
JTTMN 64.]
THE RIGVEDA.
313
22 God, working with mankind, flow on; to Indra go thy gladden¬
ing juice:
To Vayu mount as Law commands.
23 0 Soma Pavamana, thou pourest out wealth that brings re¬
nown :
Enter the ]ake, as one we love.
24 Soma, thou ho west chasing foes and bringing wisdom and de¬
light :
Drive off the folk who love not Gods.
25 The Pavamanas have been poured, the brilliant drops of Soma
juice, ^
For holy lore of every kind.
26 The Pavam&nas have been shed, the beautiful swift Soma-
drops,
Driving all enemies afar.
27 From heaven, from out the firmament, hath Pavamana been
effused
Upon the summit of the earth.
28 0 Soma, Indu, very wise, drive, being purified, with thy stream All foes, all Kakshasas away.
29 Driving the Pakshasas afar, 0 Soma, bellowing, pour for us Most excellent and splendid strength.
30 Soma, do thou secure for us the treasures of the earth and
heaven,
Indu ! all boons to be desired.
HYMN LXIY. Soma Pavamdna.
Soma, thou art*a splendid Steer, a Steer, 0 God, with steerlike sway:
Thou as a Steer ordainest laws.
2 Steer-strong thy might is as a steer’s, steer-strong thy wood,
steer-like thy drink :
A Steer indeed, 0 Steer, art thou,
3 Thou, Indu, as a vigorous horse, hast neighed together steeds
and kine:
Unbar for us the doors to wealth.
23 The lake: the dronakalasa , vat or reservoir,
27 The summit of the earth: the raised altar.
1 Steer; S&yana, as usual, explains vrishd by varshakah c Sprinkler.’—"Wilson, 3 Neighed together: collected, through the efficacy of the sound thou makebt in dropping through the filter, and enriched ub with, steeds and kine.
‘M£ THE HYMNS OF [BOOK it.
■4 Out of desire of cows and steeds and heroes potent Soma-drops, Brilliant and swift, have been effused.
5 They purified in both the hands, made beautiful by holy men, Flow onward to the fleecy cloth.
6 These Soma juices shall pour forth all treasures for the wor¬
shipper
From heaven and earth and Armament.
7 The streams of Pavamana, thine, Finder of all, have been
effused,
Even as Surya’s rays of light.
8 Making thdelight that shines from heaven thou floweston to
every form :
Soma, thou swellest like a sea.
9 Urged on thou sendest out thy.voice, 0 Pavamana; thou hast
moved,
Like the God Surya, to the sieve.
10 Indu, Enlightener, Friend, hath been purified by the sages’
hymns:
So starts the charioteer his steed—
11 Thy God-delighting wave which hath flowed to the purifying
sieve,
Alighting in the home of Law.
12 Flow to our sieve, a gladdening -draught that hath most inter¬
course with Gods,
Indu, to Indra for his drink.
13 Flow onward with a stream for food, made beautiful by sapient
men:
Indu with sheen approach the milk. *
14 While thou art cleansed, Song-Lover, bring comfort and
vigour to the folk,
Poured, Tawny One ! on milk and curds.
15 Purified for the feast of Go Is, go thou to Indra’s special place, Resplendent, guided by the strong.
16 Accelerated by the hymn, the rapid drops of Soma juice Have flowed, urged onward, to the lake.
17 Easily have the living drops, made beautiful, approached
the lake,
Yea, to the place of sacrifice.
8 To every form: to bring us blessings in every shape.
9 To the sieve: vkllmrmani: { iu observance of the law/ according to M. jBergaigno. See La Religion VecUque, III. 218, note.
16 The lake; samudrdm: according to S&yana, the sea of air, the firmament. The dronakalct§:i, vat or reservoir, is probably intended.
HYMN 61 ] TEE MGfEEA % 31 $
18 Compass about, our faithful Friend, all our possessions with
thy might:
Guard, hero like, our sheltering home.
19 Loud neighs the Courser Etasa, with singers, harnessed for
the place,
Guided for travel to the lake.
20 What time the Swift One resteth in the golden place of sacrifice, He leaves the foolish far away.
21 The friends have sung in unison, the prudent wish to sacrifice : Down sink the unintelligent.
22 For Indra girt by Maruts, flow, thou Indu, vefy rich in sweets, To sit in place of sacrifice.
23 Controlling priests and sages skilled in holy song adorn thee
well;
The living make thee beautiful.
24 Aryaman, Mitra, Varuna drink Pavamana’s juice, yea, thine ; 0 Sage, the Maruts drink thereof.
25 0 Soma, Indu, thou while thou art purified urgest onward
speech
Thousandfold, with the^lore of hymns.
26 Yea, Soma, Indu, while thou art purified do thou bring to us Speech thousandfold that longs for war.
27 0 Indu, Much-invoked, while thou art purifying, as the Friend Of these men enter thou the lake.
28 Bright are these Somas blent with milk, with light that flashes
brilliantly
And form that utters loud acclaim.
.29 Led by his drivers, and sent forth, the Strong Steed hath come nigh for spoil,
Like warriors when they stand arrayed.
30 Specially, Soma, coming as a Sage from heaven to prosper us, Flow like the Sun for us to see.
19 The Courser Etasa : here meaning Soma. Vdluiih (from vah, Lat. veh-o) is properly a horse of burden, or draught-horse.
21 The friends: the priests ; or perhaps the Maruts. Down sink: naraJce, into hell, says fifty ana.
. 26 That longs for war: mabhasyilvarii: ‘desiring wealth.’—Wilson. See IX 61. 27, note.
23 Form: Icriptt: stream, according to Sftyana.
30 Specially: ridhdh: said by Yftska to be the Vedic form of pr Whale, and to be used in the* sense of prospering. See Wilson’s Translation, Editor’s note. Or rldhdk may mean, lightly, easily, without effort.
316
TBB MYMNS OF
[BOOK 7X.
HYMN LXV. Soma Pavam&na.
The glittering maids send Sara forth, the glorious sisters, close- allied,
Send Indu forth, their mighty Lord.
2 Pervade, 0 Pavam&na, all our treasures with repeated light, God, coming hither from the Gods.
3 Pour on us, Pavam&na, rain, as service and fair praise for
Gods:
Pour all to be our nourishment.
4 Thou art a Steer by lustre: we, 0 Pavam&na, faithfully Call upon tfiee the Splendid One.
5 Do thou, rejoicing, nobly-armed ! pour upon us heroic strength : 0 Indu, come thou hitherward.
6 When thou art cleansed with both the hands and dipped in
waters, with the wood Thou comest to the gathering-place.
7 Sing forth your songs, as Yyasva sang, to Soma Pavamana, to The Mighty One with thousand eyes ;
8 Whose coloured sap they drive with stones, the yellow meath-
distilling juice,
Indu for Indra, for his drink.
9 We seek to gain the friendly love of thee that Strong and
Mighty One,
Of thee the winner of all wealth.
10 Flow onward with thy stream, a Steer, inspiriting the Maruts’
Lord,
Winning all riches by thy might.
11 I send thee forth to battle from the press, 0 Pavam&na,
Strong,
Sustaiuer, looker on the light. .
12 Acknowledged by this song of mine, flow, tawny-coloured,
with thy stream :
Incite to battle thine ally.
13 0 Indu, visible to all pour out for us abundant food :
Soma, be thou our prospered
# 1 The glittering maids: the fingers, perhaps with reference to the gold rings worn by the priests when they press the Soma. SHra: here said to mean Soma; ‘the invigorating. 1 —Wilson. The glorious sisters; the fingers.
3 As service: as the cause of worship.
6 With the icood: f (taken'up) with the wooden vessel.’—Wilson, Cf. IX.
1 . 2 .
7 Yyasva: a Riehi frequently mentioned in Book YIII,
12 Thine ally: India.
THE RIG VEDA .
317
HYMN 65,]
14 The pitchers, Indn, with thy streams have sung aloud in
vigorous might :
Enter them, and let Iudra drink.
15 0 thou whose potent gladdening juice they milk out with the
stones, flow on,
Destroyer of our enemies.
16 King Pavamana is implored with holy songs, on man’s behalf, To travel through the firmament,
17 Bring us, 0 Indu, hundredfold increase of kine, and noble
steeds,
The gift of fortune for our help. - ^
18 Pressed for the banquet of the Gods, 0 Soma, bring us might,
and speed,
Like beauty for a brilliant show.
19 Soma, flow on exceeding bright with loud roar to the wooden
vats,
Falcon-like resting in thine home.
20 Soma the Water-winner flows to Indra, Vayu, Varuna,
To Vishnu and the Marut host.
21 Soma, bestowing food upon our progeny, from every side Pour on us riches thousandfold !
22 The Soma juices which have been expressed afar or near at
hand,
Or there on Saryanavan ? s bank,
23 Those pressed among JLrjikas, pressed among the active, in
men’s homes,
Or pressed among the Races Five—
24 May these celestial drops, expressed, pour forth upon us, as
they flow,
Bain from the heavens and hero strength.
25 Urged forward o’er the ox-hide flows the Lovely One of
tawny hue,
Lauded by Jamadagni’s song.
26 Like horses urged to speed, the drops, bright, stirring vital
power, when blent
With milk, are beautified in streams.
* 22 Saryandvdn'8 hauls: this lake is said to be on the borders of the Kura- leshetra country.
23 Arjihas: apparently a non-Aryan people in the North-West, See VIII. 53.11.
25 O'er the ox-hide : the leather sheet that received the droppings of the Soma.
81 j THE HYMNS OF {HOOK IX,
27 So they who toil with juices send thee forward for the Gods-*
repast:
So with this splendour flow thou on,
28 We choose to-day that,chariot-steed of thine, the Strong, that
brings us bliss,
The Guardian, the desire of all,
29 The Excellent, the Gladdener, the Sage with heart that un¬
derstands,
The Guardian, the desire of all;
30 Who for ourselves, 0 thou Most Wise, is wealth and fair
intelligence,
The Guardian, the desire of all.
HYMN LXYI. Soma PavamAna,
For holy lore of every sort, flow onward thou whom all men love,. A Friend to be besought by friends.
2 O’er all thou rulest with these Two which, Soma Pavam&na,
stand,
Turned, as thy stations, hitherward.
3 Wise Soma Pavamana, thou encompassest on every side Thy-stations as the seasons come.
4 Flow onward, generating food, for precious boons of every kind,. A Friend for friends, to be our help.
5 Upon the lofty ridge of heaven thy bright rays with their
essences,
Soma, spread purifying power.
6 0 Soma, these Seven Rivers flow, as being thine, to give
command :
The streams of milk run forth to thee. *
7 Flow onward. Soma in a stream, effused to gladden Indra’s heart. Bringing imperishable fame,
8 Driving thee in Vivasvan’s course, the Seven Sisters with
their hymns
Made melody round thee the Sage.
28 The guardian : pHntam: according to Pisehel, ‘ den sch well widen/
* the swelling one.’ See his exhaustive excursus on the word in Vedisohe Studien , X. pp. 191—194.
The Rishis are the hundred VaikMnasaa, said to have been a race of saintly hermits sprung from the nails of Prajftpati.
2 With these Turn : probably a double asterism. See Rillebrandt, V, M, p, 446 ; and Gaidicke, Her Adcusativ im Veda, p 199,
8 The stream of S>una is likened to the course of Vivasvdn or the Sun,
The Seven Sisters are probably the Seven Rivers of stanza 6. According to S&yana 1 the seven kindred (priests)’ are intended.
JFTYMX 66.] ‘ THE RIG VEDA. S19
9 The virgins deck thee o’er fresh streams' to drive thee to the sieve when thou,
A singer, bathest in the wood.
10 The streams of Pavam&na, thine, Sage, Mighty One, have
poured them forth Like coursers eager for renown.
11 They have been poured upon the fleece towards the meath-
distilling vat:
The holy songs have sounded forth.
12 Like milch-kine coming home, the drops of Soma juice have
reached the lake,
Have reached the place of sacrifice.
13 0 Indu, to our great delight the running waters flow to us, When thou wilt robe thyself in milk,
14 In this thy friendship, and with thee to help us, fain to
sacrifice,
Indu, we crave thy friendly love.
15 Flow on, 0 Soma, for the great Viewer of men, for gain of kine Enter thou into Indra’s throat.
16 Best art thou, Soma, of the great, Strongest, of strong ones,
Indu : thou >
As Warrior ever hast prevailed.
17 Mightier even than the strong, more valiant even than the
brave,
More liberal than the bountiful,
18 Soma, as Sura, bring us food, win offspring of our bodies : we Elect thee for our friendship, we elect thee for companionship.
19 Agni, thou por^est life; send down upon us food and vigorous
strength:
Drive thou misfortune far away.
20 Agni is Pavamana, Sage, Chief Priest of all the Paces Five: To him whose wealth is great we pray.
21 Skilled in thy task, 0 Agni, pour splendour with hero strength
on us, l
Granting me wealth that nourishes.
9 The virgins: the fingers.
12 The lake : tlie dromikalasd or reservoir.
] 5 For gain of Idne ; gdvishiaye: according to S&yana, 1 for the seeker of the kine of the Angirasea/
18 AsSHra: see IX. 65. 1, ‘Who art a hero/—Wilson. * From the Sun/—- Ludwig.
19 Misfortune: duchchhtin 4m; frequently personified as an evil power; 4 the Rdkshasas.' —Wilson,
$20 THE HYMNS OF [BOOK IX f
22 Deyond his enemies away fco sweet praise Pavam&na flows, Like Surya visible to all.
23 Adorned by living men, set forth for entertainment, rich in
food,
Far-sighted Indu is a Steed.
21 He, Pavamana, hath produced the lofty Law, the brilliant light,
Destroying darkness black of hue.
25 From tawny Pavam&na, the Destroyer, radiant streams have
sprung,
Quick streams from him whose gleams are swift.
26 Best rider of the chariot, praised with fairest praise_mid
beauteous ones,
Gold-gleaming with the Marut host,
27 May Pavam&na, best to win the booty, penetrate with rays, Giving the singer hero strength.
28 Over the fleecy sieve hath flowed the drop effused : to Indra
comes
Indu while he is purified.
29 This Soma, through the pressing-stones, is sporting on the ox¬
hide, and
Summoning Indra to the draught.
30 0 Pavamana, bless us, so that we may live, with that bright
milk
Of thine which hath been brought from heaven.
* HYMN LXVIL Soma and Others.
Thou, Soma, hast a running stream, joyoCis, most strong at sacrifice:
Flow bounteously bestowing wealth.
2 Effused as cheerer of the men, flowing best gladdener, thou art A Prince to Indra with thy juice.
3 Poured forth by pressing-stones, do thou with loud roar send
us in a stream
Most excellent illustrious might.
23 Is a Steed: c one wlio continually goes to the Gods/ is Sdyana’s explana¬ tion of fityah, horse or courser.
25 The Hestroyer: of darkness. Of. IS. 61. 30.
27 Penetrate: the whole world.—S&yana.
29 On the ox-hide : see IS. 65. 25.
2 A Prince : sdrih: a rich and liberal patron.
THE RIG VEDA.
321
HYMN 67 .]
4 India, aarged forward, flowetli through the fleecy cloth : the
Tawny One
With his loud roar hath brought us strength.
5 Indu, thou flowest through the fleece, bringing felicities and
fame,
And, Soma, spoil and wealth in kine.
6 Hither, 0 Indu, bring us wealth in steeds and cattle hundred¬
fold :
Bring wealth, 0 Soma, thousandfold.
7 In purifying, through the sieve the rapid drops of Soma juice Gome nigh to Indra in their course.
8 For Indra floweth excellent Indu, the noblest Soma j uiee, The Living for the Living One.
9 The glittering maids send Sura forth: they with their song
have sung aloud To Pavamana dropping meath,
10 May Pushan, drawn by goats, be our protector, and on all his
paths
Bestow on us our share of maids.
11 This Soma flows like gladdening oil for him who wears the
braided looks:
He shall give us our share of maids.
12 This Soma juice, 0 glowing God, flows like pure oil, effused
for thee:
He shall give us our share of maids.
13 Flow onward, Soma, in thy stream, begetter of the sages 7
speech:
Wealth-giver anfcmg Gods art thou.
14 The Falcon dips within the jars; he wraps him in his robe
and goes
Loud roaring to the vats of wood.
15 Soma, thy juice hath been effused and poured into the
pitcher: like
A rapid hawk it rushes on.
16 For Indra flow most rich in sweets, 0 Soma, bringing him
delight.
9 The glittering maids send SAra forth: repeated from IX. 65.1.
10 Our share of maids: desirable and approved wives.—S&yana.
11 For him who wears the braided lochs: hapardlne ; see I. 114.1, and VII. 83. 8. Here Pftshan is intended.
12 0 glowinq God : Pushan.
14 The Falcon: the falcon-like Soma.
21
THE HYMNS OF
n%
lBOOK 2X.
17 They were sent forth to feast the Gods, like chariots that
display their strength.
18 Brilliant, best givers of delight, these juices have sent Vayu
forth.
19 Bruise;! by the press-stones and extolled. Soma, thou goest
to the sieve.
Giving the worshipper hero strength.
20 This juice bruised by the pressing-stones and lauded passes
through the sieve.
Slayer of demons, through the fleece.
21 0 Pavamaha, drive away the danger, whether near at hand Or far remote, that finds me here.
22 This day may Pavam&na cleanse us with his purifying power. Most active purifying Priest.
23 0 Agni, with the cleansing light diffused through all thy fiery
glow,
Purify thou this prayer of ours.
24 Cleanse us with thine own cleansing power, 0 Agni, that is
bright with flame,
And by libations poured to thee.^
25 Savitar, God, by both of these, libation, purifying power, / Purify me on every side.
26 Cleanse us, God Savitar, with Three, 0 Soma, with snblimest
forms,
Agni, with forms of power and might.
27 May the Gods’ company make me clean, and Vasus make me
pure by song. c
Purify me, ye General Gods ) 0 Jatavedas, make me pure.
28 Fill thyself full of juice, flow forth, 0 Soma, thou with all thy
stalks,
The best oblation to the Gods.
29 We with our homage have approached the Friend who seeks
our wondering praise,
Young, strengthener of the solemn rite.
18 Have sent Vdyn forth: have drawn him down from heaven. ‘Are let forth for Vayu.’—Wilson.
26 The Three snblimest forms are said to be Agni, V&yu, and Surya. or Fire, Wind, and Sun.
27 The Gods' company; the yajamdnas or sacrifices, or the troop of Gods, Indra and others.—SAyaua. General Gods ; vlsve devdh ; or, all ye Gods.
THE MOVED A.
323
HYMN 68 .]
30 Lost is Al&yya’s axe, 0 Soma, God : do thou send it back hither
in thy flow
Even, Soma, God, if ’twere a mole.
31 The man who reads the essence stored by saints, the P&vamfini
hymns,
Tastes food completely purified, made sweet by Matarisvaffs touch.
32 Whoever reads the essence stored by saints, the P&vamani
hymns,
Sarasvati draws forth for him water and butter, milk and meath. ^
HYMN LXVIII. Soma Pavamflna.
The drops of Soma juice like cows who yield their milk have flowed forth, rich in meath, unto the Shining One,
And, seated on the grass, raising their voice, assumed the milk, the covering robe wherewith the udders stream.
2 He bellows with a roar around the highest twigs : the Tawny
One is sweetened as he breaks them up.
Then, passing through the sieve into the ample room, the God throws off the dregs according to his wish.
3 The gladdening drink that measured out the meeting Twins
fills full with milk the Eternal Ever-waxing Pair.
Bringing to light the Two great Regions limitless, moving above them he gained sheen that never fades.
30 This stanza is well-nigh unintelligible. Al&yya may, as is suggested in the St. Petersburg Lexicon, be a name of Indra, and the lost axe may be the thunderbolt which the poet thinks has long lain idle, and which Soma is prayed to replace in the hands of the Thunderer, even though it were ■worthless and mischievous like a mole. S&yana’s interpretation is different:— ‘May the battle-axe of the foe destroy the foe alone : flow to us, bright Soma ; (slay) the villain only, bright Soma.’—Wilson.
31 By mints: by the Rishis to whom they were revealed. Pdvamint
hymns: the hymns in this Book dedicated to the purification of the Soma juice. By Mdtarisvan's touch: ‘ . .v. means Vdyu because
it breathes in the atmosphere • ,! od is sweetened and
purified by the purifying wind and the man eats it.*—Wilson. Mfitarisvan 'probably represents Agni. -
1 The Shining One ; devdm; the radiant Indra. The second line is obscure. According to S&yana, usriydh here means ‘ cows’ and not milk :—‘the lowing kine sitting on the barhis grass hold in their udders the pure (juice) welling up/—Wilson.
2 The highest twigs: of the Soma-plant, which as being the tenderest and juiciest are crushed first.—Ludwig. ‘He with a noise reechbes the principal (praises): separating the growing herbs, the green-tinted (Soma) sweetens them/—Wilson.
. 3 The meeting Twins: Soma is called the Creator and Preserver of heaven
a nd earth.
»
324
THE HYMNS OF
[BOOK ix.
4 Wandering through the Parents, strengthening the floods,
the Sage makes his place swell with his own native might.
The stalk is mixed with grain: he comes led by the men together with Ijhe sisters, and preserves the Head.
5 With energetic intellect the Sage is born, deposited as germ
of Law, far from the Twins.
They being young at first showed visibly distinct the Creature that is half-concealed and half-exposed.
6 The sages knew the form of him the Gladdener, what time
the Falcon brought the plant from far away.
Him who assures success they beautified in streams, the stalk who yearned therefor, mighty and meet for praise.
7 Together with the Eishis, with their prayers and hymns ten
women deck thee, Soma, friendly when effused.
Led by the men, with invocations of the Gods, through the fleece, thou hast given us strength to win the spoil.
8 Songs resonant with praise have celebrated him, Soma, Friend,
springing forth, with his fair company.
Even him who, rich in rneath, with undulating stream, Winnner of Wealth, Immortal, sends his voice from heaven.
9 He sends it into all the region /orth from heaven. Soma,
while he is filtered, settles in the jars.
With milk and 'waters is he decked when pressed with stones: Indu, when purified, shall find sw T eet rest and room.
10 Even thus poured forth flow on thy w T ay, 0 Soma, vouchsafing us most manifold lively vigour.
We will invoke benevolent Earth and Heaven. Give us, ye Gods, riches with noble heroes.
HYMN LXIX. ^ Soma Pavamdna.
Laid like an arrow on the bow the hymn hath been loosed like a young calf to the udder of its dam.
4 The Parents : heaven and earth. The floods : the waters of the firma¬ ment. Grain: especially barley. Makes his place swell ; enriches his own station, the uttaravedi or northward altar. The sisters: the fingers. The Head: apparently Sfirya. * Slyana’s explanation of sirah, viz., sirnam bhutajdtam (the withered world?)/needs explaining more than the original itself.’—Wilson.
5 The Sage: the Sun. Far from the Twins: rising in a distant region beyond heaven and earth. The Creature that is half-concealed and half- exposed: the meaning appears to be, as Ludwig says, that heaven and earth while they were yet unseparated, produced the Moon : the Sun came into being only when*they had been separated through Soma’s energetic agency.
7 Ten women: the fingers.
1 Hath been loosed , <kc.: 'is let loose to (Indra) the fosterer as a calf to the udder of its mother.’ e Sdyana takes ddhani [to the udder] twice over : he
HYMN 69.] THE RIG VEDA, 325
As one who cometli first with full stream she is milked : thus Soma is impelled to this man’s holy rites.
2 The thought is deeply fixed; the savoury juice is shed; the
tongue with joyous sound is stirring in the mouth;
And Pavamana, like the shout of combatants* the drop rich in sweet juice, is flowing through the fleece.
3 He flows about the sheep-skin, longing for a bride ; he loosens
Aditi’s Daughters for the worshipper.
The sacred drink hath come, gold-tinted, well-restrained : like a strong Bull he shines, whetting his manly might.
4 The Bull is bellowing; the Cows are coming tfSgh ; the God¬
desses approach the God’s own resting-place.
Onward hath Soma passed through the sheep’s fair bright fleece, and hath, as ’twere, endued a garment newly washed.
5 The golden-hued, Immortal, newly bathed, puts on a brightly-
shining vesture that is never harmed.
He made the ridge of heaven to be his radiant i*obe, the sprinkling of the bowls from moisture of the sky.
6 Even as the beams of Surya, urging men to speed, that cheer and
send to sleep, together rush they forth,
These swift outpourings in long course of holy rites ; no form save only Indra shows itself so pure.
7 As down the steep slope of a river to the vale, drawn from
the Steer the swift strong draughts have found a way.
says it is used of Indra because he is the nourisher of everything/—Wilson. .4s one uko cometli first: according to S&yana, as a cow coining before her calf yields her milk, (^p Indra, coming before his worshippers pours various blessings upon them). First: agre: at the head; at the • beginning of the religious ceremony.
2 The tongue with joyous sound is stirring in the mouth: probably the priest’s tongue influenced by the exhilarating Soma juice. * The Soma stream, emitting pleasant juice is driven into (Indra’s) mouth/—Wilson.
3 Longing for a bride: seeking the waters with winch he is to be united. Aditi’s Daughters: probably, the plants, whose buds Soma as the Moon opens and fertilizes with his nectareous beams. e The daughters of Infinity [Aditi] are probably the quarters of the sky/—Ludwig.
4 The Ball: Soma. According to S&yana, the Ooios are the propitiatory hymns of praise, which are called also Goddesses or divine.
5 Brightly-shining vesture: the milk with which the Soma juice is mixed. Sftyana explains the second half of the stanza differently, taking chamvbh, bowls or beakers into which the Soma juice is poured, as meaning metaphori¬ cally the two great receptacles of all living beings, or lieaveu and earth, and introducing Aditya who is not mentioned in the text *.—‘ he has created (Aditya) who stands on the back of the sky for the destruction (of sin) and purification, (and has created) Aditya’s brilliance, the cover of the two worlds/—Wilson.
826 THE HYMNS OF [BOOK IX .
Well be it with the men and cattle in our home. May powers, 0 Soma, may the people stay with us.
8 Pour out upon us wealth in goods, in gold, in steeds, in cattle
and in corn, and great heroic strength.
Ye, Soma, are my Fathers, lifted up on high as heads of heaven and makers of the strength of life.
9 These Pavamanas here, these drops of Soma, to Indra have
sped forth like cars to booty.
Effused, they pass the cleansing fleece, while, gold-hued, they cast their covering off to pour the rain down.
10 0 Indu, flowrthou on for lofty Indra, flow blameless, very gracious, foe-destroyer.
Bring splendid treasures to the man who lauds thee. 0 Heaven and Earth, with all the Gods protect us.
HYMN LXX. Soma Pavam&na.
The three times seven Milch-kine in the eastern heaven have for this Soma poured the genuine milky draught.
Four other beauteous Creatures hath he made for his adorn¬ ment, when he waxed in strength through holy rites.
2 Longing for lovely Amrit, by his wisdom he divided, each
apart from other, earth and heaven.
He gladly wrapped himself in the most lucid floods, when through their glory they found the God J s resting-place.
3 May those his brilliant rays be ever free from death, inviolate,
for both classes of created things,—
Rays wherewith powers of men aud Gods are purified. Yea, even for this have sages welcomed him as King.
4 He, while he is adorned by the ten skilful qnes, that he too in
the Midmost Mothers may create,
7 Vdjrth and krishtdyah, powers and people, are explained by S&yana as ‘ food * and * offspring.’
8 Ye, Soma : ‘ Soma is treated as plural by attraction ; or, as S&yana puts it, the plurality of the pitris is applied to Soma.’— Wilson. Probably' Moon and Stars are intended. See Hillebrandt, V. M. f I. p. 398.
10 With all the Gods: devaih: ‘ subhagairdhanaih with auspicious riches.’—
S&yana. “ --
1 The three times seven Milch-Une are, according to S&yana, the twelve months, the five seasons, the three worlds, and Aditya or the Sun. Probably, as Ludwig says, the seven celestial rivers, multiplied by three to correspond with the threefold division of the heavens, are intended. These supply the
genuine r 1 -'. *. to the four other beauteous creatures , the Yasati-
vari and ,1 waters, which are terrestrial and factitious, made
to adorn or purify Soma.
5 Both classes: animate and inanimate. Or Gods and men.
4 The ten skilful ories ; the fingers. The Midmost Mothers ; the clouds
HYMN 70 .]
THE MIG VEDA.
m
While he is watching o’er the lovely Amrit’s ways, looks on both races as Beholder of mankind.
5 He, while he is adorned to stream forth mighty strength,
rejoiees in his place between the earth and heaven.
The Steer dispels the evil-hearted with his might, aiming at offerings as an archer at the game.
6 Beholding, as it were, Two Mother Cows, the Steer goes roar¬
ing on his way even as the Maruts roar.
Knowing Eternal Law, the earliest light of heaven, he, pas¬ sing wise, was chosen out to tell it forth.
7 The fearful Bull is bellowing with violent might, far-sighted,
sharpening his yellow-coloured horns.
Soma assumes his seatiti the well-fashioned place: the cowhide and the sheepskiu are his ornament.
8 Bright, making pure his body free from spot and stain, on
the sheep’s back the Golden-coloured hath flowed down. Acceptable to Mitra, VAyu, Vanina, he is prepared as three¬ fold meath by skilful men.
9 Flow on for the Gods’ banquet, Soma, as a Steer, and enter
Indra's heart, the Soma’s reservoir.
Bear us beyond misfortune ere we be oppressed: the man who knows the land directs the man who asks.
10 Urged like a car-steed, flow to strength, 0 Soma: Indu, flow onward to the throat of IriHra.
Skilled, bear us past, as in a boat o’er water: as battling -Hero save us from the foemau.
that hang between heaven and earth, in which, perhaps, Soma aids in produc¬ ing the rain. But the meaning is uncertain, S&yana explains prame by lohdn pramdtum, ‘ to measure out, or create, the worlds.’ Both races : God* and men.
6 As it were , Two Mother Oows: Heaven and Earth. S&yana explains the second PMa of the second line differently;—‘ the intelligent (Pavamlna) chose man to be the offerer of his praise.’—Wilson.
8 Threefold: according to Sftyana, mixed with the Vasattvarf water, curds, and milk. Probably, poured into three separate vessels, one for each of the three deities mentioned.
9 The man who knows the land : who is acquainted with the roads or ways. 4 S&yana completes the simile : {£ as by telling him he protects (helps) him, so dp thou who knowest the roads of the sacrifice protect us by telling us the sacrificial paths.” ’—Wilson. But, of course, the application is intended to be general.
X0 Bear m past: carry us over all difficulties and dangers. From the foe man: niddh ; * from the reviling (of the foe).’—Wilson,
328 . THE HYMNS OF [BOOK 7X
HYMN LXXI. Soma PavamAna.
The guerdon is bestowed : tbe Mighty takes his seat, and, ever- watchful, guards from fiend and evil sprite.
Gold-hued, he makes the cloud his diadem, the milk his carpet iu both worlds, and prayer his robe of state.
2 Strong, bellowiug, he goes, like one who slays the folk; he lets
tins lme of Asuras flow off from him,
Throws off his covering, seeks his father’s meeting-place, and thus makes for himself the bright robe he assumes.
3 Onward he flows, from both the hands, pressed out with
stones : excited by the prayer, the water makes him wild. He frolics affd draws near, completes bis work with song, and bathes in streams to satisfy the worshipper.
4 They pour out meath around the Master of the house, Celestial
Strengthener of the mountain that gives might;
In whom, through his great powers, oblation-eating cows in their uplifted udder mix their choicest milk.
5 They, the ten sisters, on the la.p of Aditi, have sent him for¬
ward like a car from both the arms.
He wanders and comes near the Cow’s mysterious place, even the place which his inventions have produced.
6 Like as a falcon to his home, so speeds the God to his own
golden wisely-fashioned place to rest.
1 The guerdon : the honorarium givej%,to the priests, consisting originally of a cow. The Mighty ; Soma. His carpet: upastire: that which is spread, scattered, or sprinkied. Cp. IX. 69. 5, where upastaranam is translated by ‘ sprinkling.’
2 flue of Asuras : or, celestial brightness; ( V : . 1 2 3 4 5 ' * -Grassmann.
‘ He pnts forth that Jawm-slaying tint of his’. ■' his father’s
meeting-place : goes to meet the yajamdna or saerificer. According to S Ay an a : ‘the food (pitiih), that is, the Soma, goes to the prepared reservoir.’
3 The water makes him wild: vrishdyate ndbhasd: ncibhas in the Soma- liymns is used to signify either the rain-water in which, or the cloud from which, the Boma flows to the earth. Here it means the water with which the Soma-plant is sprinkled. See Yeduche Studien } I. p 135. According to Ludwig: ‘he acts like a bull in the sea of cloud.’ To satisfy the worshipper * I adopt Ludwig’s suggestion and take ydjate as a dative of the participle. Wilson translates, after S&yana:—‘he is honoured at the (god)—protected (sacrifice).’
4 The Master of the house : according to Sftyana, the conqueror of the fort of the enemy. See IX. 78. 3. The mountain that gives might: the cloud. In the second half of this stanza I adopt SAyana’s interpretation as a make¬ shift, although it seems impossible that mUrdhim, * head,’ should here mean ‘uplifted.’ Ludwig takes fulhani , ‘udder,’ in the sense of ‘ b eh alter,’ or re¬ ceptacle into which the Soma flow's.
5 On the lap of Aditi: on the earth, ‘near to the ground.’—Wilson The Cow’s mysterious place ; or, distant place, is the udder of heaven, the cloud.
TIIE BIG VEDA.
329
HYMN 72.]
With song they urge the darling to the sacred grass : the Holy One goes like a courser to the Gods.
7 From far away, from heaven, the red-hued noted Sage, Steer
of the triple height, hath sung unto the kine.
With thousand guidings he, leading this way and that, shines, as a singer, splendidly through many a morn.
8 His covering assumes a radiant hue; where’er he comes into
the fight he drives the foe afar.
The Winner of the Floods, with food he seeks the host of heaven, he comes to praises glorified with milk.
9 Like a bull roaming round the herds he bellows: he hath
assumed the brilliancy of_ Surya.
Down to the earth hath looked the heavenly Falcon : Soma with wisdom views all living creatures.
HYMN LXXII, Soma Pavam&na.
They cleanse the Gold-hued : like a red Steed is he yoked, and Soma in the jar is mingled with the milk.
He sendoth out his voice, and many loving friends of him the highly-lauded hasten with their songs.
2 The many sages utter words in unison, while into Indra’s
throat they pour the &oma juice,
When, with the ten that dwell together closely joined, the men whose hands are skilful cleanse the lovely meath-.
3 He goes upon his way, unresting, to the cows, over the roaring
sound which Surya’s Daughter loves.
The Falcon brought it to him for his own delight: now with the twofold kindred sisters is his home.
4 Washed by the men, stone-pressed, dear on the holy grass,
faithful to seasons, Lord of cattle from of old,
Most liberal, completing sacrifice for men, 0 Indra, pure bright Soma, Indu, flow’s for thee.
7 Of the triple height: working in heaven, firmament, and earth.—Ludwig. See IX. 75. 3.
9 The hear enhj Falcon: divydh suparnah: ‘celestial, flying gracefully/— Wilson. Soma, "says Sftyana, is said to go gracefully, * because it is carried off by Gdyatri in the shape of a hawk.’
2 Indra's: throat: literally, belly ; the dronahalasa. or reservoir. The ten: the fingers.
3 The cows: the milk and curds. The roaring sound of the effused Spma is said to be dear to Surya’s Daughter, Uslias or Dawn, because it is chiefly heard in the early morning. The Falcon: I adopt Ludwig’s interpretation of the strange word vinamgrisdh as no other meaning seems suitable here. According to S&yana, the word means praiser, or worshipper. The twofold hindred sisters: the fingers of both hands.
330 THE HYMNS OF [BOOK /X
5 0 Indra, urged by arms of men and poured in streams, Soma
flows on for thee after his Godlike kind.
Plans thou fulfillest, gatherest thoughts for sacrifice: in the bowls sits the Gold-lined like a roosting bird.
6 Sages well-skilled in work, intelligent, drain out the stalk that
roars, the Sage, the Everlasting One.
The milk, the hymns unite them with him in the place of sacrifice, his seat who is produced anew.
7 Earth's central point, sustainer of the mighty heavens, distil¬
led into the streams, into the waters' wave,
As Indra’s thunderbolt, Steer with far-spreading wealth, Soma is flowing'on to make the heart rejoice.
8 Over the earthly region flow thou on thy way, helping the
praiser and the pourer, thou Most Wise.
Let us not lack rich treasure reaching to our home, and may we clothe ourselves in manifold bright wealth.
9 Hither, 0 Indu, unto us a hundred gifts of steeds, a thousand
gifts of cattle and of gold,
Measure thou forth, yea, splendid ample strengthening food : do thou, 0 Pavam&na, heed this laud of ours.
HYMN LXXyi. Soma Pavamftna.
They from the spouting drop have sounded at the rim : naves speed together to the place of sacrifice.
That Asura hath formed, to seize, three lofty heights. The ships of truth have borne the pious man across.
2 The strong Steers, gathering, have duly stirred themselves,
and over the stream's wave the friends sent forth the song. Engendering.the hymn, with flowing streams of naeath, Indra's dear body have they caused to wax in strength.
3 With sanctifying gear they sit around the song : their ancient
Eather guards their holy work from barm.
7 The heart; of Indra. As Indra’& thunderbolt: cp. IX. 77. 1.
1 They: the ■ from whose run or edge the Soma-drops fall
noisily. Naves t ■ , wheels, again by the same figure, chariots,
mid then by metaphor the swiftly-running Soma-drops. That Asura : the divine Soma. To seize: to be held and used. Three lofty heights : the three elevated worlds. The ships of truth: or, of the truthful (Soma). According to S&yaua, the four vessels which hold the Aditya, Agrayana, Ukthya, and Dhruva libations.
2 The strong Steers: the priests.
3 Their ancient Father: Soma ; or, perhaps, Agnt. Vanina: ( Soma the ftll-envelopper.'—Wilson. Him: Soma. In sustaining Hoods: in the Vasatt- varf waters,—Sdyana,
HYMN 74.]
THE RIG VEDA.
331
Vanina hath o'erspread the mighty sea of air. Sages had power to hold him. in sustaining floods.
4 Sweet-tongued, exhaustless, they have sent their voices down together, in heaven's vault that pours a thousand streams.
His wildly-restless warders never close an eye : in every place are found the bonds that bind man fast.
5 O'er Sire and Mother they have roared in unison, bright with
the verse of praise, burning up riteless men,
Blowing away with supernatural might from earth and from the heavens the swarthy skin which Indra hates.
6 Those which, as guides of song and counsellor^ of speed, were
manifested from their ancient dwelling place,—
From these the eyeless and the deaf have turned aside: the wicked travel not the pathway of the Law.
7 What time the filter with a thousand streams is stretched,
the thoughtful sages purify their song therein. Bright-coloured are their spies, vigorous, void of guile/ excel¬ lent, fair to see, beholders of mankind.
8 Guardian of Law, most wise, he may not be deceived : three
Purifiers hath he set within his heart.
With wisdom he beholds all creatures that exist: he drives into the pit the hated riteless ones.
9 The thread of sacrifice spun in the cleansing sieve, on Vanina's
tongue-tip, by supernatural might,—
This, by their striving, have the prudent ones attained: he who hath not this power shall sink into the pit.
HYMN LXXIV. Soma Pavamftna*
Born like a youngling he hath clamoured in the wood, when he, the Bed, the Strong, would win the light of heaven.
4 They: the beams that radiate from Soma; somavamayah: Soma-rays.— S&yana.
5 Sire and Mother: the general parents, Heaven and Earth. The swarthy shin; ( the black-skinned (Rakshasas)* —Wilson.
6 Those: rays. I follow S&yana’s interpretation. The first line is very
obscure. . „ A ~
7 The filter: the tip of their tongue. Cf. stanza 9, and hymn 75. 2. See ±ser- gaigne, La Religion Vedigue, I. 283. Bright coloured: rudrtfsah: sons of Rudra, according to S&yana. But see Yedische Studien, I. pp, 55, 56.
8 Of Law: of law-ordained sacrifice. The three Purifiers whom Soma sets within his heart and combines in his own being are Agni, V4yu, Surya, the
purifying powers of fire, wind, and sun.
9 On Varuna's J -Vasativari waters in which Soma dwells
(va^ati) stand on ti , ' i . Q V~r-;. He who hath not this
power: f he who is incompetent for th ■ ■■ ■'
1 In the wood: in the wooden vat. According to Sayana, ‘ in the water, *
332
THE HYMNS OF
IBOOK IX.
He comes with heavenly seed that makes the water swell: him for wide-spreading shelter we implore with prayer.
2 A far-extended pillar that supports the sky, the Soma-stalk,
filled full, moves itself every way.
He shall bring both these great worlds while the rite proceeds: the Sage holds these who move together and all food.
3 Wide space hath he who follows Aditi’s right path, and mighty,
well-made food, meath blent with Soma juice ;
He who from hence commands the rain, Steer of the kine, Leader of floods, who helps us hence, who claims our laud.
4 Butter andfmilk are drawn from animated cloud; thence
Amrit is produced, centre of sacrifice.
Him the Most Bounteous Ones, ever-united, love; him as our Friend the Men who make all swell rain down.
5 The Soma-stalk hath roared, following with the wave : he
swells with sap for man the skin which Gods enjoy.
Upon the lap of Aditi he lays the germ, by means wherof we gain children and progeny.
6 In the third region which distils a thousand streams, may the
Exhaustless Ones descend with procreaut power.
The kindred Four have been sent downward from the heav¬ ens : dropping with oil they bring Amrit and sacred gifts.
7 Soma assumes white colour when he strives to gain: the
bounteous Asura knows full many a precious boon.
Down the steep slope, through song, he comes to sacrifice, and he will burst the water-holding cask of heaven,
2 lie shall bring both these great worlds: shall bring Heaven and Earth to
the sacrifice. r
3 He who follows Aditi's right path: the regularly moving moou. Sayana takes dditih with gavyiitih : * the way to earth is broad.’—Wilson. Somewhat similarly Hiilebraudt, V. M ., I. 360.
4 The Most Bounteous Ones, the Men who make all swell, are, probably, the Maruts who fertilize the earth, and send Soma down in the rain. S&yana’s explanation is different:—‘the assembled liberal givers [the yajamdnai or sacrificers] delight him : (the Soma juices) the leaders, the protectors shower down the accumulated (water) ’—Wilson. For the meaning of pdravah those who swell, or cause to swell, ‘ protectors’ according to StVyana, see VedUche Studien, I, p. 85.
5 For man; for the sacrificer. The skin: his own body.—S&yana. Upon the lap of Aditi: of the earth, according to Stiyaua. The meaning is that Soraa is the source of all Nature’s productive power.
6 In the third region: dwelling in heaven. The Exhaustlcss Ones: these
are the kindred Four of the following line, *. ,r '. ■ ■ ■ ■ V" - to S&yana, four
rays or digits of Soma. It is most probab ■ ■■ -ddesses SinivAli,
Kuhu or Gungii, Bftktt/and Anumati are meant. Cp. II. 32. 6, 7.’—Ludwig.
7 Strives to gain: seeks to enjoy heaven.—Silyana. The water-holding cask: the water-laden cloud.
TEE BIO VEDA.
HYMN 75.]
33 a
8 Yea, to the shining milk-anointed beaker, as to his goal, hath
stepped the conquering Courser.
Pious-souled men have sent their gifts of cattle unto Kak- shivan of the hundred winters.
9 Soma, thy juice when thou art blended with the streams,
flows, Pavamana, through the long wool of the sheep.
So, cleansed by sages, 0 best giver of delight, grow sweet for Indra, Pavamana 1 for his drink.
HYMN LXXY. Soma Pavamana.
Graciously-minded he is flowing on his way to win dear names o’er which the Youthful One grows £reat.
The Mighty and Far-seing One hath mounted now the mighty Surya’s car which moves to every side.
2 The Speaker, unassailable Master of this hymn, the Tongue of
sacrifice pours forth the pleasant meath.
Within the lustrous region of the heavens the Son makes the third secret name of Mother and of Sire.
3 Sending forth flashes he hath bellowed to the jars, led by the
men into the golden reservoir.
The milky streams of sacrifice have sung to him: he of the triple height shines brightly through the morns.
4 Pressed by the stones, with hymns, and graciously inclined,
illuminating both the Parents, Heaven and Earth,
He flows in ordered season onward through the fleece, a cur¬ rent of sweet juice still swelling day by day.
5 Flow onward, Soma, flow to bring prosperity: cleansed by the
men, invest thee with the milky di’aught.
What gladdening drinks thou hast, foaming, exceeding strong, even with these incite Indra to give us wealth.
8 The conquering Courser: the swiftly-flowing Soma. Eakshtvdn: the Rishi of the bymn.
1 O’er which: that is the Youthful One, the fresh and strong Soma, exceeds iu greatness even the high titles which he wins by his gracious deeds.
2 Speaker; Master; Tongue of sacrifice: Soma, the giver of eloquence. The Son: Soma. Of Mother and of Sire: of his parents. Heaven and Earth. What the third secret name , that is, probably, a name in addition to those of Heaven and Earth, and comprising both deities, may be, docs not appear. S&yana’s explanation is different *.—* the son (the sacrifice!-) assumes a third name unknown to his parents ; ’ that is, Wilson adds, ‘a name not given at birth...He [S&yana] cites BaudMyana, who gives Somaydjin [Somay&ga sacri- ficerj as an instance of a third name/
3 The milky stream^: cf. I. 144. 2. Of the triple height: dwelling in three high places, heaven, the firmament or the mountain-top, and the place of sac¬ rifice. Cf. IX, 71. 7.
[BOOK IX.
234 THE HYMNS OF
HYMN LXXYI. Soma Pavamftna.
On flows the potent juice, sustainer of the heavens, the strength of Gods, whom men must hail with shouts of joy.
The Gold-lined, started like a courser by brave men, impe¬ tuously winneth splendour in the streams.
2 He takes his weapons, like a hero, in his hands, fain to win
light, car-borne, in forays for the kine.
Indu, while stimulating Indra’s might, is urged forward and balmed by sages skilful in their task.
3 Soma, as thou art purified with flowing wave, exhibiting thy
strength e$ter thou Indra’s throat.
Make both Worlds stream for us, as lightning doth the clouds : mete out exhaustless powers for us, as ’twere through song.
4 Onward he flows, the King of all that sees the light: the
K-ishis’ Lord hath raised the song of sacrifice;
Even he who is adorned with Surya’s arrowy beam, Father of hymns, whose wisdom is beyond our reach.
5 Like as a bull to herds, thou flowest to the pail, bellowing as
a steer upon the waters’ lap.
So, best of Cheerers, thou for Inara flowest on that we, with thy protection, may overcome iu^fight.
HYMN LXXVIL Soma Pavam&na.
More beauteous than the beautiful, as Indra’s bolt, this Soma, rich in sweets, hath clamoured in the vat.
Dropping with oil, abundant, streams of sacrifice flow unfco him like milch-kine, lowing, with their milk.
2 On flows that Ancient One whom, hitherward, from heaven,
sped through the region of the air, the Ijklcon snatched.
He, quivering with alarm and terrified in heart before bow¬ armed Krisauu, holdeth fast the sweet.
3 May those first freshest drops of Soma juice effused flow r on
- their way to bring us mighty strength in kine.
Beauteous a s serpents ^ worthy to be looked upon, they whom t. \ VS each sacred gift and all our prayers have pleased.
3 As ’twere through song; * now with, the rice, i. e. at the very time the rite is being performed.’ —Wilson.
2 The Falcon : see I. 93. 5. He: Soma, according to S&yana, but more probably the falcon, Krisdnu: the archer who guards the celestial Soma. See 1.112. 21.
3 Serpents: the meaning of ahyhli is uncertain here. S&yana explains it * by JtjSu&h- yvom<}XU-- ( pleasing to ’look upon like beautiful well-adorned ' (women).’—Wilson.
HYMN 78.1 THE RIG VET)A. 835
4 May that much-lauded ludu, with a heart inclined to us, well-
knowing, fight against our enemies.
He who hath brought the germ beside the Strong One's seat moves onward to the widely-opened stall of kine.
5 The active potent juice of heaven is flowing on, great Yaruna
whom the fro ward man can ne’er deceive.
Mitra, the Holy, hath been pressed for troubled times, neigh¬ ing like an impatient horse amid the herd.
HYMN LXXVIII. Soma PavamSna.
Kaising his voice the King bath flowed upon his way; invest¬ ed with the waters he would win the kine. *
The fleece retains his solid parts as though impure, and bright and cleansed he seeks the special place of Gods.
2 Thou, Soma, art effused for Xndra by the men, balmed in the ■ wood as wave, Sage, Viewer of mankind.
Full many are the paths whereon thou mayest go ; a thousand bay steeds hast thou resting in the bowls.
3 Apsarases who dwell in waters of the sea, sitting within, have
flowed to Soma wise of heart.
They urge the Master of the house upon his way, and to the Eternal Pavamana pr<ay for bliss.
4 Soma flows on for us as winner of the kine, winner of thousands,
cars, water, and light, and gold;
He whom the Gods have made a gladdening draught to drink, the drop most sweet to taste, weal-bringing, red of hue.
4 He who hath brought the germ: here the sacrificer and not Soma meant.—Ludwig. The Strong One : Agni.
5 In this stanza Soma is compared to, or mystically identified with, Varuna and Mitra. S&yana leaves Yanina unexplained, hut interprets Mitra by sarveshdm mltrabhutah , * (Soma) the friend of all.*
1 The fleece: literally, the sheep ; the filter made of wool. Solid parts: tctnrd: the fragments of stalk which will not pass through the strainer. According to S&ynna, ‘with its own covering,’— f tlie sheep with its fleece.’— Wilson. The special place of Gods: the vessels which hold the libations assigned to various ©ods.
2 Balmed in the wood : according to Sftyana, ‘art driven into the water/ Bay steeds: swiftly-running tawny drops,
3 Apsarases who dwell in waters of the sea: * nymphs of the firmament.’— Wilson. The mymphs are identified with their element, and represent the water with which the Soma juice is mixed. The Master of the house: har~ mymya sahshanim; Soma. In IX. 71. 4, Sftyana explains these words as * overpowerer, or stormer of the fort of the enemy/ and in this place as ‘ the sprinkler of the hall of sacrifice/ Sahshani , from the root sa/i, means over¬ powerer, and from the root such, connected with, especially as master and possessor.
336 THE HYMNS OF [ROOK IX,
5 Soma, as PavamAna thou, our faithful Friend, making for us these real treasures, flowest on.
Slay thou the enemy both near and far away : grant us secur¬ ity and ample pasturage.
HYMN LXXIX. Soma PavamAna.
Spontaneous let our drops of Soma juice flow on, pressed, gol- den-hued, among the Gods of lofty heaven.
Perish among us they who give no gifts of food ! perish the godless 1 May our prayers obtain success.
2 Forward to us the drops, distilling meath, shall flow, like riches
for whose sake we urge the horses on.
Beyond the<Sraf iy hindering of all mortal men may we conti¬ nually bear precious wealth away.
3 Yea, verily, foe of hate shown to himself is he, yea, verily, des¬
troyer too of other hate.
As thirst subdueth in the desert, conquer thou, 0 Soma Pava- mana, men of evil thoughts.
4 Near kin to thee is he, raised loftiest in the heavens : upon the
earth’s high ridge thy scions have grown forth.
The press-stones chew and crunch thee on the ox’s hide: sages have milked thee with their hands into the streams.
5 So do they hurry on thy strong and beauteous juice, 0 Indu,
as the first ingredient of the draught.
Bring low, thou Pavamana, .every single foe, and be thy might shown forth as sweet and gladdening drink.
HYMN LXXX. Soma PavamAna.
On flows the stream of Soma who beholds mankind: hy ever¬ lasting Law he calls the Gods from heaven.
He lightens with the roaring of Brihaspatx: the lakes have not contained the pourings of the juice.
1 They who give no gifts of food; I can find no satisfactory explanation of ishoh dratiyah, so I give Sftyana’s interpretation as a makeshift. ‘May they be destroyed who are the withholders of food from us/—Wilson.
2 Urge the horses on: SAyana explains arvatcih, horses, by ‘ strong enemy.’ ‘By whose aid we encounter the powerful (enemy).’—Wilson.
3 ‘ Soma knows how to defend not only himself, but us also.’—Ludwig. Destroyer: literally, the wolf.
4 He: ‘the Moon.’—Ludwig. ‘Thy best juice dwells in the navel of
heaven, that which receives (the oblation).’—Wilson. On the ox's hide: * Although men of the present time pour out the Soma upon the skin of a bh.ck antelope and not on a cowhide or oxhide, still it is measured out for sale on an oxhide.’—SAyana. -
I The roaring of Brihaspati: that is, says SAyana, the voice or praise of the worshipper. Agni may be intended, as Ludwig suggests. The lakes: or seas (samii' 1 2 3 4 -'*-!-* 1 T - 11 y the Soma-reservoirs. SAyana takes na as a
particle of , : ■ i' „ libations cover (the earth)like rivers.’—Wilson,
THE MG VEDA,
337
HYMN 81.1
2 Tliou, powerful Soma, thou to whom the cows have lowed, as-
cendest, bright with sheen, thine iron-fashioned home.
Thou, leugtheuiug our princes' life and high renown, flowest for Indra as his mighty gladdening drink.
3 Best giver of delight, he flows to Indra's throat, robing him¬
self in might, Auspicious One, for fame.
He spreads himself abroad, to meet all things that be: the vigorous Tawny Steed flows sporting on his way.
4 The men, the ten swift fingers, milk thee out for Gods, even
thee most rich in meath, with thousand flowing streams. Soma who winnest thousands, driven by the^ien, expressed with stones, bring, as thou flowest, all. the Gods.
5 Deft-handed men with stones, the ten swift fingers, drain thee
into waters, thee, the Steer enriched with sweets.
Thou, Soma, gladdening Indra and the Heavenly Host, flowest as Pavamana like a river's wave.
HYMN LXXXI. Soma Pavam&na.
Onwabd to Indra's throat move, beauteously adorned, the waves of Soma as lie purifies himself,
When they, brought forward with the lovely curd of kine, effused, have cheered 6he Hero to bestow his gifts.
2 Hither hath Soma flowed unto the beakers, like a chariot-
horse, a stallion swift upon his way.
Thus, knowing both the generations, he obtains the rights and dues of Gods from yonder and from hence.
3 While thou art cleansed, 0 Soma, scatter wealth on us;
Indu, bestow great bounty as a liberal Prince.
Giver of life, with wisdom help to opulence; strew not our home possessions far away from us.
4 Hither let Pushan Pavamana come to us, Yaruna, Mitra,
bountiful, of one accord,
The Maruts, Asvins, Vayu, and Brihaspati, Savitar, Tvashtar 1 , tractable Sarasvati.
2 Iron-fashioned home: Bee IX. 1. %
2 Both the generations: of Gods and men. S&yana takes ubkdyasya jan- manah with devfitndm: — { aud knowing bath races of gods—those who come to (the sacrifice) from the other world and those who (come) from this world.* —Wilson.
3 Help to opulence: according to S&yana, i help Yasu (the Bishi of the hymn) to prosperity.*
4 Tractable; snyamd: easily led (by prayer). According to S4yana=sim- grahd, beautiful in foim
22
338. THE HYMNS OF [BOOK /X
5 Both Heaven and Earth, the all-invigorating Pair, Vidhatar, Aditi, and Aryaman the God,
Bhaga who blesses men, the spacious Firmament,—let all the Gods in Pavamkna take delight.
HYMN LXXXTI. Soma Pavam&na,
Even as a King hath Soma, red and tawny Bull, been pressed :
the Wondrous One hath bellowed to the kine.
While purified he passes through the filtering fleece to seat him hawk-like on the place that drops with oil.
2 To glory goest thou, Sage with disposing skill, like a groomed
steed thm rushest forward to the prize.
0 Soma, be thou gracious, driving off distress : thou goest, clothed in butter, to a robe of state.
3 Parjanya is the Father of the Mighty Bird : on mountains-,
in earth’s centre hath he made his home,
The waters too have flowed, the Sisters, to the kine : he meets the pressing-stones at the beloved rite.
4 Thou givest pleasure as a wife delights her lord. Listen, G
Child of Pajri, for to thee I speak.
Amid the holy songs go on that we may live: in time of trouble, Soma, watch thou free from blame.
5 As to the men of old thou earnest, Indu, unharmed, to
strengthen, winning hundreds, thousands,
So now for new felicity flow onward : the waters follow as thy law ordaineth.
HYMN LXXXIIL Soma PavamAna.
Spread is thy cleansing filter, Brahmanaspati: as Prince, thou entered its limbs from every side.
5 All-invigorating: msvaminvS: ‘all-pervading. 5 —SAyana, Vidhdtar: the Disposer, regarded as a separate deity, as Dh&tar is the Maker, Ordainer, or Establishes -
1 As a King: ‘magnificent as a king.’—Wilson. That drops with oil: SAyana here explains ghyitavantam by udaJcavantam, watery.
2 To a robe of state: nirnijam: ‘ to the cleansing (vessel). 5 —Wilson,
3 Parjanya ; the God of the rain-cloud and waters of the air in which the mighty Bird, the Moon, is born. In earth's centre; at the altar, in the oblation.
4 Pajrd: according to S Ay ana, the earth. The St. Petersburg Lexicon
explains the word as meaning the moist fresh Soma-plant of which Soma, the juice, is the child. Perhaps, as Ludwig suggests, PajrA may be the name of the sacrificer’s wife. -
1 Bralimauaspati’s filter appears to be the heavenly filter through which the rain descends to earth. See Bergaigne, La Religion VMiqtie, I. 79, 2Q1. The raw : uncooked oblation. Which bear: * bearing (the sacrifice). 7 —Wilson. This: according to S Ay ana, to this filter. Ludwig thinks that Agni or Sfirya is meant by ‘ tut.’
THE R1G7EDA.
3-39
HYMN 84]
The raw, whose mass hath not been heated, gains not this : they only which are dressed, which bear, attain to it.
2 High in the seat of heaven is spread the Scorcher’s sieve : its
threads are standing separate, glittering with light.
The Swift Ones favour him who purifieth this : with cons¬ ciousness they stand upon the height of heaven.
3 The foremost spotted Steer hath made the Mornings shine,
and yearning after strength sustains all things that be.
By his high wisdom have the Mighty Sages wrought: the Fathers who behold mankind laid down the germ.
4 Gandharva verily protects his dwelling-place^ Wondrous, he
guards the generations of the Gods. •
Lord of the snare, he takes the foeman with the snare : those who are most devout have gained a share of meath.
5 Bich in oblations ! robed in cloud, thou compassest oblation,
sacrifice, the mighty seat of Gods.
King, on thy chariot-sieve thou goest up to war, and with a thousand weapons winnest lofty fame.
HYMN LXXXIY. Soma Pavam&na.
Flow, cheering Gods, most active, winner of the flood, for Indra, and for Vayu, and for Varuna.
Bestow on us to-day wicfe room with happiness, and in thine ample dwelling laud the Host of Heaven.
2 He who hath come anear to creatures that have life, Immortal Soma flows onward to all of them.
Effecting, for our aid, both union and release, Indu, like Surya, follows closely after Dawn.
2 The Scorches sieve : e The filter of the foe-scorching (Soma)/—Wilson. The Swift Ones: e his swift-flowing (juices) protect the purifier (the worship¬ per).’—Wilson.
3 The Mighty Sages: those who possess supernatural wisdom ; the Gods. The Fathers; * The fruitfulness of heaven and earth, which give birth to gods and men, is described as produced by the fathers.’—Wallis, Cosmology of the R. F, p. 72. See X. 64. 14.
4 Oandhai'va: here, the Sun. His: Soma’s.
5 Robed in cloud : ndbhah: meaning, water from the clouds. With a thou¬ sand weapons: more literally, having a thousand, that is, countless, sharp points. ‘Thousand-rayed.’—Ludwig.
1 In thine ample dwelling: ‘ on the spacious sacrificial ground.’—S&yana.
2 The second line is obscure. Wilson translates, after S&yana :— 1 2 * * * 6 Indu,
“binding and loosing, accompanies the sacrifice (for its protection) as the sun
the dawn ; ’ that is, binding or connecting the sacrifice with the gods and loos¬
ing or separating it from the Asuras or evil spirits. But this explanation is unsatisfactory, Ludwig suggests that * union’ refers to Soma’s binding to¬
gether heaven and earth, Gods and men, and for the meaning of ‘ release ’ he refers to IX, 68. 6,
340 THE HYMNS OH . [BOOK JX
3 He who is poured with milk, he who within the plants hastes
bringing treasure for the happiness of Gods,
, He, poured forth in a stream flows with the lightning’s flash, Soma who gladdens Indra and the Host of Heaven.
4 Winner of thousands, he, this Soma, flows along, raising a
vigorous voice that wakens with the dawn.
Indu with winds drives on the ocean of the air, he sinks within the jars, he rests in Iudra’s heart.
5 The kine with milk dress him who makes the milk increase,
Soma, amid the songs, who finds the light of heaven. Winner of wealth, the effectual juice is flowing on, Singer and Sage by wisdom, dear as heaven itself.
HYMN LXXX Y. Soma Pavam&na.
Flow on to Indra, Soma, carefully effused : let sickness stay afar together with the fiends.
Let not the double-tongued delight them with thy juice : here be thy flowing drops laden with opulence,
2 0 Pavamana, urge us forward in the fight: thou art the
vigour of the Gods, the well-loved drink.
Smite thou our enemies who raise r the shout of joy : Indra, drink Soma juice, and drive away our foes.
3 Unharmed, best Cheerer, thou, 0 Indu, flowest on: thou,
even thou thyself, art Indra’s noblest food.
Full many a wise man lifts to thee the sonsr of praise, and hails thee with a kiss as Sovran of this world.
4 Woudrous, with hundred streams, hymned in a thousand songs,
ludu pours out for Indra his delightful meath.
Winning us land and waters, flow thou hitherward: Rainer of bounties, Soma, make broad way for us.
5 Ro.iriug within the beaker thou art balmed with milk: thou
passest through the fleecy filter all at once.
Carefully cleansed and decked like a prize-winning steed, 0 Soma, thou hast flowed down within Iudra’s throat.
6 Flow onward sweet of flavour for the Heavenly Race, for
Indra sweet, whose name is easily invoked :
Flow sweet for Mitra, Yanina, and V&yu, rich in meath, in¬ violable for Brihaspati.
7 Ten rapid fingers deck the Courser in the jar: with hymns
the holy singers send their voices forth.
The filtering juices hasten to their eulogy, the drops that gladden find their way to Indra’s heart.
HYMN 86 .] THE MGVEHA. 341
8 While thou art purified pour on us hero strength, great, far-
extended shelter, spacious pasturage.
Let no oppression master this our holy work: may we, 0 Indu, gain all opulence through thee.
9 The Steer who sees afar hath risen above the sky: the Sage
hath caused the lights of heaven to give their shine.
The King is passing through the filter with a roar : they drain the milk of heaven from him who looks on men.
10 High in the vault of heaven, unceasing, honey-tongued, the
Loving Ones drain out the mountain-haunting Steer,—
The drop that hath grown great in waters, in *Jie lake, meath- rich, in the stream’s wave and in the cleansing sieve.
11 The Loving Ones besought with many voices the Eagle who
had down away to heaven.
Hymns kiss the Youngling worthy of laudation, resting on earth, the Bird of golden colour.
12 High to heaven’s vault hath the Gandharva risen, beholding
all his varied forms and figures.
His ray hath shone abroad with gleaming splendour : pure, he hath lighted both the worlds, the Parents.
HYX1N LXXXVI. Soma Pavam&na,
Thy gladdening draughts, 0 Pavamana, urged by song flow swiftly of themselves like sons of fleet-foot mares.
The drops of Soma juice, those eagles of the heavens, most cheering, rich in rneath, rest in the reservoir.
2 As rapid chariot-steeds, so turned in several ways have thine
exhilarating juices darted forth,
Soma-drops vicfa in meath, waves, to the Thunder-armed, to Indra, like milch-kine who seek their calf with milk.
3 Like a steed urged to battle, finder of the light, speed on¬
ward to the cloud-born reservoir of heaven,,
A Steer that o’er the woolly surface seeks the sieve, Soma while purified for Indra’s nourishment.
9 The Steei ■ who sees afar: wise Soma, the Moon.
10 The Loving Ones : ventlh : the Gods or, specially, the Maruts. Accord¬ ing to S&yana, great Rishis, called Venas. The mountain-haunting Steer: Soma, first seen over the mountain heights. See Hillebrandt, V. M., I. 389,
11 Soma in this stanza is the Eagle, the Youngling or infant, and the Bird of golden colour.
12 The Gandharva: here Soma, tlie Moon. See Hillebrandt, V. M., I. 429.
3 Speed onward ; hasten to pour down the rain from the cloud,
THE HYMNS OF
[BOOK IX .
4 Fleet as swift steeds, thy drops, divine, thought-swift, have
been, 0 Pavamaua, poured with milk into the vat.
The Kishis have poured in continuous Soma-drops, ordainers who adorn thee, Friend whom Bishis love.
5 0 thou who seest all things, Sovran as thou art and passing
strong, thy rays encompass all abodes.
Pervading with thy natural powers thou flowest on, and as the whole world’s Lord, 0 Soma, thou art King.
6 The beams of Pavam&na, sent from earth and heaven, his
ensigns who is ever stedfast, travel round.
When on fche sieve the Golden-hued is cleansed, he rests within the vats as one who seats him in his place.
7 Served with fair rites he flows, ensign of sacrifice: Soma
advances to the special place of Gods.
He speeds with thousand currents to the reservoir, and passes through the filter bellowing as a bull.
3 The Sovran dips him in the sea and in the streams, and set in rivers with the waters’ wave moves on.
High heaven’s Sustaiuer at the central point of earth, raised on the fleecy surface Pavamana stands.
9 He on whose high decree the heavens and earth depend hath roared and thundered like the summit of the sky.
Soma flows on obtaining Indra’s friendly love, and, as they purify him, settles in the jars.
10 He, light of sacrifice, distils delicious meath, most wealthy,
Father and begetter of the Gods.
He, gladdening, best of Cheerers, juice that Indra loves, enrich¬ es with mysterious treasure earth and fyeaven.
11 The vigorous and far-seeing one, the Lord of heaven, flows,
shouting to the beaker, with his thousand streams.
Coloured like gold he rests in seats where Mitra dwells, tho Steer made beautiful by rivers and by sheep.
.12 In forefront of the rivers Puvam&na speeds, in forefront of the hymn, foremost among the kine.
4 Friend whom Rishis love ; Hshishdna: tlie word does not occur elsewhere, and its precise meaning is uncertain. *0 mAi-enjoyed/—Wilson. ‘ Thou who playesi the part of a Rishi,’—hudwig.
8 The sea and the streams are the firmament and its waters. Soma,, who is at the same time the God in heaven and the earthly beverage, is said to combine with the solar rays in the clouds, and thus to cause the rain to descend. See Hillebrandt, F. M.. I. 215. Central point of earth; the place of sacrifice.
H rivers and by sheep; by the purifying waters and the woollen strainer,
HYMN 86 ,]
THE RIGYEDA,
343
He shares the mighty booty in the’van of war: the well-armed Steer is purified by worshippers,
13 This heedful Pavamana, like a bird sent forth, hath with his
wave flowed onward to the fleecy sieve,
0 Indra, through thy wisdom, by thy thought, 0 Sage, Soma flows bright and pure between the earth and heaven.
14 He, clad in mail that reaches heaven, the Holy One, filling
the firmament, stationed amid the worlds,
Knowing the realm of light, hath come to us in rain: he sum¬ mons to himself his own primeval Sire.
15 He who was first of all to penetrate his forrj bestowed upon
bis race wide shelter and defence.
From that high station which he hath in loftiest heaven he comes victorious to all encounters here.
16 Iudu hath started forth for Indra’s special place, and slights
not as a Friend the promise of his Friend.
Soma speeds onward like a youth to youthful maids, and gains the beaker by a course of hundred paths.
17 Your songs, exhilarating, tuneful, uttering praise, are come into
the places where the people meet.
Worshippers have exalted Soma with their hymns, and milch- kine have come near to meet him with their milk.
18 0 Soma, Indu, while they cleanse thee, pour on 11 s accumu¬
lated, plentiful, nutritious food,
Which, ceaseless, thrice a day shall yield us hero power en¬ riched with store of nourishment, and strength, and meath.
19 Far-seeing Soma flows, the Steer, the Lord of hymns, the
Furtherer o£ day, of morning, and of heaven.
Mixt with the streams he c msed the beakers to resound, and with the singers' aid they entered Indra's heart.
20 On, with the prudent singers, flows the ancient Sage and gnided
by the men hath roared about the vats.
Producing Trita's name, may he pour forth the meath, that V&yu and that Indra may become his Friends.
14 His own primeval Sire: or, the ancient Father of this (All). Indra is meant.
15 He: Soma. His form: Indra'8. His race : Indra and the Gods.
16 Slights not as a Friend the promise of his Friend; 'the friend leaves not the stomach of his friend.’ —Wilson. S&yana derives samgiram from samgrt, to swallow, instead of from samyrt, to assent. Hundred paths: through the interstices of the wool.
18 Thrice a day: at the three appointed sacrifices.
20 Producing Trita's name : literally, begetting, that is, making (jandyan) the name of Trita ; meaning probably, as Prof. Ludwig suggests, reminding
344 THE HYMHS OF [BOOK /X
21 He, being purified, bath made the Mornings shine : this, even
this is he who gave the rivers room.
He made the Three Times Seven pour out the milky flow: Soma, the Cheerer, yields whate’er the heart finds sweet.
22 Flow onward, Soma, in thine own celestial forms, flow, Indu,
poured within the beaker and the sieve.
Sinking into the throat of Indra with a roar, led by the men thou madest Surya mount to heaven.
23 Pressed out with stones thou flowest onward to the sieve, 0
Indu, entering the depths of Indra*s throat.
Far-sighted Soma, now thou lookest on mankind : thou didst unbar th$?eow-stall for the Angirases.
24 In thee, 0 Soma, while thou pnrifiedst thee, high-thoughted
sages, seeking favour, have rejoiced.
Down from the heavens the Falcon brought thee hitherward, even thee, 0 Indu, thee whom all our hymns adorn.
25 Seven Milch-kine glorify the Towny-coloured One while with
his wave in wool he purifies himself.
The living men, the mighty, have impelled the Sage into the waters’ lap, the place of sacrifice.
26 Indu, attaining purity, plunges through the foe, making his
ways all easy for the pious man?
Making the kine his mantle, he, the lovely Sage, runs like a sporting courser onward through the fleece.
27 The ceaseless watery fountains with their hundred streams
sing, as they hasten near, to him the Golden-hued.
Him, clad in robes of milk, swift fingers beautify on the third height and in the luminous realm of heaven.
28 These are thy generations of celestial seed : thou art the
Sovran Lord of all the world of life.
This universe, 0 Pavam&na, owns thy sway; thou, Indu, art the first establisher of Law.
us of Trita, with whom he is closely connected. * Generating the water of the threefold (Indra).’—Wilson.
_ 21 The Three Times Seven; the Beven celestial rivers, corresponding to the rivers of earth, multiplied by three to accord with the threefold division of the heavens. According to S&yana, cows are meant.
23 Thou didst unbar the cow-stall: didst recover the cattle stolen by the Panis, that is the rays of light that the fiends of darkness had carried off; the great deed of Indra being ascribed to Soma his inspirer.
25 Seven Milch-kine: the celestial rivers.
26 Making the hine his mantle; he who is afterwards covered or mingled with milk.
srurrse.] the mgveda. 345
29 Thou art the sea, 0 Sage who bringest all to light: tinder
thy Law are these five regions of the world.
Thou reachest out beyond the earth, beyond the heavens: thine are the lights, 0 Pavam&na, thine the Sun.
30 Thou in the filter, Soma Pavamana, art purified to support
the region for the Gods.
The chief, the longing ones have sought to hold thee fast, and all these living creatures have been turned to thee,
31 Onward the Singer travels o’er the fleecy sieve: the Tawny
Steer hath bellowed in the wooden vats.
Hymns have been sung aloud in resonant hai^?ony, and holy songs kiss him, the Child who claims our praise.
32 He hath assumed the rays of Sfirva for his robe, spinning, as
be knows how, the triply-twisted thread.
He, guiding to the newest rules of Holy Law, comes as the Women’s Consort to the special place.
33 On flows the King of rivers and the Lord of heaven: he
follows with a shout the paths of Holy Law.
The Golden-hned is poured forth with his hundred streams, Wealth-bringer, lifting up his voice while purified.
34 Fain to be cleansed, thou, Pavam&na, pourest out, like wond¬
rous Sura, through the fleece, an ample sea.
Purified with the hands, pressed by the men with stones, thou speedesfc on to mighty booty-bringing war.
35 Thou, PavamA.ua, sendest food and power in streams: thou
sit test.in the beakers as a hawk on trees,
For Indra poured as cheering juice to make him glad, as near¬ est and far-seeing bearer-up of heaven.
36 The Sisters Seven, the Mothers, stand around the Babe, the
noble, new-born Infant, skilled in holy song,
Gandharva of the floods, divine, beholding men, Soma, that he may reign as King of all the world.
29 Thou art the sea: Soma and the sea being alike producers of rain. Lights: stars.
SO The region: mid-air ; the firmament. The chief , the longing ones : the Venas, the Maruts.
32 >S pinning.. Ah? '■■V-v thread: bearing his part in morning, noon¬ day and evening <*. /' • Women's Consort: Lord and husband of the
Waters of heaven. The special place: 1 the consecrated (vessel).’—Wilson.
34 Like wondrous Sdra : adorable like the Sun.
36 The Sisters Seven : the great rivers which may provide water for Soma- sacrifices. Gandharva: frequently identified with the Sun, here means Soma, the Moon,
[BOOK IX,
346 THE KYMNS OF
37 As Sovran Lord thereof thou passest through these worlds, 0
Indu, harnessing thy tawny well-winged Mares.
May they pour forth for thee milk and oil rich in sweets .* 0 Soma, let the folk abide in thy decree.
38 0 Soma, thou beholdest men from every side: 0 Pavamana,
Steer, thou wanderest through these.
Pour out upon us wealth in treasure and in gold : may we have strength to live among the things that be.
39 Winner of gold and goods and cattle flow thou on, set as im~
pregner, Indu, mid the worlds of life.
Rich in bray© men art thou, Soma, who winuest all: these holy singers wait upon thee with the song.
40 The wave of flowing meath hath wakened up desires : the
Steer enrobed in milk plunges into the streams.
Borne on his chariot-sieve the King hath risen to war, and with a thousand rays hath won him high renown.
41 Dear to all life, he sends triumphant praises forth, abundant,
bringing offspring, each succeeding day.
From Indra crave for us, Indu, when thou art quaffed, the bles¬ sing that gives children, wealth that harbours steeds.
42 When days begin, the strong juice, lovely, golden-hued, is recognized by wisdom more aud more each day,
He, stirring both the Races, goes between the two, the bearer of the word of men and word of Gods.
43 They halm him, balm him over, balm him thoroughly, caress the mighty streugth and balm it with the meath.
37 Tawny ...Mares; haritah ; Harits, Of. IV. 6.9; 13.3; VII. 66.15; IX. 63. 9.
38 Through these: there is no substantive. S&yana supplies ajpah t waters.
40 Desires; the meaning of mndndh; is not certain; ‘voices (of praise). 7 — Wilson. With a thousand rays: sahnsrabhrishtih: literally, having a thousand edges or sharp points. Op. IX. 83. 5
41 The blessing: this seems to be very nearly the meaning of brdhma here. But the word may as usual be rendered by prayer, or devotion. * Solicit Indra (to give) us food productive of progeny. 7 —Wilson,
42 When days begin; according to S&yana, early in the morning. The commencement of the year is more probably intended. The second half of the stanza is obscurely expressed. It appears to mean that Soma acts as a mediator between heaven and earth, urging men to offer, and the Gods to receive, worship, bearing up to heaven the hymns and praises of human worshippers and bringing back to them the assurance that their petitions will be granted. S&yana’s explanation is different: ‘ approaching the two men (the praiser ajid the worshipper or secular and sacred people) he passes in the midst (of heaven and earth, bestowing), upon the upholder (of the rite) both human and divine (riches). 7 —Wilson. I follow Ludwig who takes dhartdri as nominative singular.
ETMN 87.]
TEE RIG VEDA.
347
They seize the flying Steer at the stream’s breathing-place: cleansing with gold they grasp the Animal herein.
44 Sing forth to Pavam&na skilled in holy song: the juice is
flowing onward like a mighty stream.
He glideth like a serpent from his aucient skin, and like a playful horse the Tawny Steer hath run.
45 Dweller iu floods. King, foremost, he displays his might, set
among living things as measurer of days.
Distilling oil he flows, fair, billowy, golden-hued, borne on a car of light, sharing one home with wealth.
46 Loosed is the heavens’ support, the uplifted ^cheering juice :
the triply-mingled draught flows round into the worlds.
The holy hymns caress the stalk that claims our praise, when singers have approached his beauteous robe with song.
47 Thy streams that flow forth rapidly collected run over the
fine fleece of the sheep as thou art cleansed.
When, Indu, thou art balmed with milk within the bowl, thou sinkest in the jars, 0 Soma, wheu expressed.
48 Winner of power, flow, Soma, worthy of our laud : run on¬
ward to the fleece as well-belov&d meath.
Destroy, 0 Indu, all voracious Bakshasas. With brave sons in the assembly let our speech be bold.
HYMN LXXXYIL Soma Pavam&na.
Hot onward to the reservoir and seat thee : cleansed by the men speed forward to the battle.
Making thee beauteous like an able courser, forth to the sacred grass with reins they lead thee.
2 Indu, the weif-armed God, is flowing onward, who quells the
curse and guards from treacherous-onslaught,
Father, begetter of the Gods, most skilful, the buttress of the heavens and earth’s supporter.
3 Bishi and Sage, the Champion of the people, deft and sagaci¬
ous, Usanfi in wisdom,
43 At the stream's breathing-place: where the stream seems to stay^ still for a moment to recover breath. Cleansing with gold: with gold-ringed Angers. The Animal: Soma.
45 As measurer of days: Soma being identified with the Moon.
46 Triply-mingled: or, poured into three vessels, the dronahalasa, ddhava- ntya, and pHtabhrit. Robe: the integuments which cover the juice ; that is the exterior of the stalk and shoots.
3 Vsand in wisdom: as wise as the celebrated Usanfi. Sfiyana explains differently, regarding Usan& as the discoverer ; ‘ Esanas —he verily by his
348 . THE HYMNS OF [BOOK /X
He hath discovered even their-hidden nature, the Cows’ con¬ cealed and most mysterious title.
i This thine own Soma rich in meath, 0 Indra, Steer for the Steer, hath flowed into the filter.
The strong Free-giver, winning hundreds, thousands, hath reached the holy grass that never fails him.
5 These Somas are for wealth of countless cattle, renown there¬
for, and mighty strength immortal.
These have been sent forth, purified by strainers, like steeds who rush to battle fain for glory.
6 He, while Ke cleanses him, invoked of many, hath flowed to
give the people all enjoyment.
Thou whom the Falcon brought, bring dainty viands, bestir thyself and send us wealth and booty.
7 This Soma, pressed into the cleansing filter, hath run as
’twere a host let loose, the Courser;
Like a strong bull who wdiets his horns keen-pointed, like a brave warrior in the fray for cattle.
8 He issued forth from out the loftiest mountain, and found
kitie hidden somewhere in a stable.
Soma’s stream clears itself for thee, 0 Indra, like lightning thundering through the clouds of heaven,
9 Cleansing thyself, and borne along with Indra,Soma, thou goest.
ronnd the herd of cattle.
May thy praise help us, Mighty One, prompt Giver, to the full ample food which thou bestowest.
HYMN LXXXVIII, Soma Pavam^a.
For thee this Soma is effused, 0 Iudra: drink of this juice;
for thee the stream is flowing—
Soma, which thou thyself hast made and chosen, even Indu, for thy special drink to cheer thee.
poetic gift discovered the secret milk of those cows which was hidden and concealed.’—Wilson. By title or name of the Cows, water appears to be intended.
4 Steer for the Steer; or, Strong for the Strong.
5 Mighty strength immortal; 1 ample food and ambrosia/—Wilson,
8 From out the loftiest mountain: S&yana makes antdrddreh depend upon Tcuchit } somewhere : ‘ This Soma stream has come from on high and has detected the cattle which were in a stall (hidden) somewhere within the mountain/—Wilson. Grassmann translates: ‘Er ist entsprungen aus dem hoehsten Pressstein.’ ‘ He hath sprung forth from the most lofty press-stone/
9 The herd of cattle: Soma accompanies Indra in his expedition to recover the stolen cattle,*—S&yana. Or the cattle or cows may be the milk with which Soma is mixed,
HYMN 89.]
THE MOVED A.
349
2 Like a capacious car hath it been harnessed, the Mighty, to
acquire abundant treasures.
Then in the sacrifice they celebrated all triumphs won by Nahus in the battle.
3 Like V&yu with his team, moving at pleasure, most gracious
when invoked like both N&satyas,
Thou art thyself like the Wealth-Giver, Soma! who grants all boons, like song-inspiring Pushan.
4 Like Indra who hath done great deeds, thou, Soma, art slayer
of the Vritras, Port-destroyer.
Like Pedu’s horse who killed the brood of serpents, thus thou, 0 Soma, slayest every Dasyu. n
5 Like Agni loosed amid the forest, fiercely he winneth splen¬
dour in the running waters.
Like one who fights, the roaring of the mighty, thus Soma Pavamana sends his current.
6 These Sotnas passing through the fleecy filter, like rain de¬
scending from the .clouds of heaven,
Have been effused and poured into the beakers, swiftly like rivers running lowly seaward.
7 Plow onward like the ^potent band of Maruts, like that
Celestial Host whom none revileth.
Quickly be gracious unto us like waters, like sacrifice victo¬ rious, thousand-fashioned.
8 Thine are King Vanma’s eternal statutes, lofty and deep, 0
Soma, is thy glory.
All-pure art thou like Mitra the beloved, adorable, like Arya- man, O Soma.
- HYMN LXXXIX. Soma Pavamdna.
This Chariot-horse hath moved along the pathways, and Pava¬ mana flowed like rain from heaven.
2 I can make nothing out of the second line of this stanza. The version which. I give a3 a temporary makeshift is founded on Ludwig’s remarks in his. Commentary on the passage, Vol. V. p. 308, of his Mgveda. Wilson, following S&yana, translates :—* After this (i. e. after the harnessing of the waggon.—Note.) may all the races of men expecting our (attack) go to the desirable battle.’ * Now let the races of all men, rising up like trees, come near to him in order to obtain success,’ would, according to Grassmann, be nearer the meaning.
4 PedvCs horse: given to him by the Asvxns. See I. 116. 6; 117. 9 ; 118. 9 ; 119.10.
7 Dike sacrifice : according to S&yana, yajfiah, sacrifice, means here, worthy of sacrifice:—* (thou art) of a thousand shapes, adorable like (Indra) the victor in battle.’—-Wilson.
8 This stanza is found also in Book I. 91. 3,
350 TMB HYMNS OF [BOOK IX.
With ns hath Soma with a thousand currents sunk in the wood, upon his Mother’s bosom.
2 King, he hath clothed him in the robe of rivers, mounted the
straightest-going ship of Order.
Sped by the Hawk the drop hath waxed iu waters : the father drains it, drains the Father’s offspring.
3 They come to him, red, tawny, Lord of Heaven, the watchful
Guardian of the meath, the Lion.
, First, Hero in the fight, he seeks the cattle, and with his eye the Steer is oar protector.
4 They harness to the broad-wheeled car the mighty Courser
whose back bears meath, unwearied, awful.
The twins, the sisters brighten him, and strengthen—these children of one dame—the vigorous Kaeer.
5 Four pouring out the holy oil attend him, sitting together
in the same container.
To him they flow, when purified, with homage, and still, from every side, are first about him.
6 He is the buttress of the heavens, supporter of earth, aud in
his hand are all the people,
* Be the team’s Lord a well to thee^the singer : cleansed is the sweet plant’s stalk for deed of glory.
7 Fighting, uninjured come where Gods ai’e feasted; Soma, as
Vrifra-slayer flow for Indra.
Vouchsafe us ample riches very splendid: may we be masters of heroic vigour.
HYMN XC. Pavamftna.
Urged on, the Father of the Earth and Heaven hath gone forth like a car to gather booty,
Going to Indra, sharpening his weapons, and in his harid containing every treasure.
2 The father drains it: 1 The scholiast finds it * difficult to make sense of this: pitd (palako lohah) lie supposes to mean the Adhvaryu, who extracts the juice of the Soma which is born from the heaven as from a father ; or the first milker may be the yajamdna and the second the A dhvaryu ; or dithe may be repeated out of respect.’—Wilson.
4 Sisters,,... children of one dame; the priest’s finger's.
5 Four: the quarters of the sky. Container: the firmament.
6 The team's Lord; Soma as resembling V&yvt, Cp. IX. 88. 3, S Ay an a explains differently : ‘ may fSoma) the fountain (of desires) be possessed "of horses for thee (his) adorer,’—Wilson.
1 Father: janitd; generator, of earth by sending rain, and of heaven by obtaining oblations for the gods.—S&yana,
HYMN 91J THE IIIGVEH A. 351;
2 To him the tones of sacred song have sounded, Steer of the
triple height, the Life-bestower.
Dwelling in wood as Yaruna in rivers, lavishing treasure he distributes blessings.
3 Great Conqueror, warrior-girt, Lord of all heroes, How on
thy way as he who winneth riches ;
With sharpened arms, with swift bow, never vanquished in battle, vanquishing in fight the foemen.
4 Giving security, Lord of wide dominion, send us both earth
and heaven with all their fulness.
Striving to win the Dawns, the light, the waters, and cattle, call to us abundant vigour,
5 0 Soma, gladden Yaruna and Mitra; cheer, Indu Pavamana !
Indra, Yishnu.
Cheer thou the Gods, the Company of Maruts: Indu, cheer mighty Indra to rejoicing.
6 Thus like a wise and potent King flow onward, destroying
with thy vigour all misfortunes.
For our well-spoken hymn give life, 0 Indu. Do ye preserve us evermore with blessings.
HYMN XCI. ' Soma Pavam&na.
As for a cbariot-race, the skilful Speaker, Chief, Sage, In¬ ventor, hath, with song, been started.
The sisters ten upon the fleecy summit drive on the Car-horse to the resting-places.
2 The drop of Soma, pressed by wise Nahushyas, becomes the banquet of the Heavenly People—
Indu, by hands of mortal men made beauteous, immortal, with the sheep and cows and waters, v 3 Steer roaring unto Steer, this Pavamana, this juice runs to the white milk of the milch-cow.
Through thousaud fine hairs goes the tuneful Singer, like Sura by his fair and open pathways. •
2 Of the triple height: see IX. 71. 7.
4 Call to us: send us with thy shout or roar.
6 The hymn ends with the usual concluding half-line of the hymns ascribed to the Yasishthas.
1 The skilful Speaker: Soma who makes us eloquent. The resting-places: sddandni: the seats, the reservoirs in which he settles.
o y, i-. T i. probably a neighbouring people, See YI. 46. 7, and note on .V ■ ‘ has the same meaning.
3 Silva: Sftrya, the Sun. Fair and open : adhvqsmdbhih: ‘ imperishable/— Wilson.
352 THE HYMNS OF [BOOK IX
4 Break down the strong seats even of the demons: cleansing
thee, Indu, robe thyself in vigour.
Bend with thy swift bolt, coming from above them, those who are near and those who yet are distant.
5 Prepare the forward paths in ancient manner for the new hymn,
thou Giver of all bounties.
Those which are high and hard for foes to conquer may we gain from thee, Active ! Food-bestower!
6 So purifying thee vouchsafe us waters, heaven's light, and cows,
offspring and many children.
Give us health, ample land, and lights, 0 Soma, and grant us long to ldbk upon the sunshine.
HYMN XCIL Soma Pavam&na.
The gold-hued juice, poured.out upon the filter, is started like a car sent forth to conquer.
He hath gained song and vigour while they cleansed him, and hath rejoiced the Gods with entertainments.
2 He who beholdeth man hath reached the filter: bearing his
name, the Sage hath sought his dwelling.
The Rishis came to him, seven holy singers, when in the bowls he settled as Invoker. *
3 Shared by all Gods, most wise, propitious, Soma goes, while
they cleanse him, to his constant station.
..Let him rejoice in all his lofty wisdom : to the Five Tribes the Sage attains with labour.
4 In thy mysterious place, 0 Pavamana Soma, are all the Gods,
the Thrice-Eleven.
Ten on the fleecy height, themselves, self-prompted, and seven fresh risers, brighten and adorn thee.
5 Now let this be the truth of Pava’m&na, there where all singers
„ gather them together,
That he hath given us room and made the daylight, hathholpen Manu and repelled the Hasyu.
5 Those: portions of thee, according to Sftyana
6 In the second half of the stanza, instead of taking wide, ample, with fahetram, field, land, S&yana joins it, as ^uiUni, with jydtinshi, lights :—
' make our land prosper, diffuse the luminaries widely (in the firmament)/— Wilson. -
2 The Rishis: according to S&yana, Bharadv4ja, Kasyapa, Gotama, Atri, Visvftmitra, Jamadagni, Vasishtha.
3 The Five Tribes: the five Aryan tribes. According to S&yana, ' the five classes of beings/ l e. } four castes and the Nishadas.
4 The Thrice-Eleven: see 1.139. 11, Ten: the fingers.
5 Manu: as the representative of the Aryan race.
THE maVEDA.
353
HYMN 94.]
6 As the priest seelcs the station rich in cattle, like a true King who goes to great assemblies,
Soma hath sought the beakers while they cleansed him, and, like a wild bull, in the wood hath settled.
HYMN XCIII. Soma Pavamfina.
Ten sisters, pouring out the rain together, swift-moving think¬ ers of the sage, adorn him.
Hither hath run the gold-hued Child of Sfirya and reached the vat like a fleet vigorous courser.
2 Even as a youngling crying to his mothers, the bounteous
Steer hath flowed along to waters. ^
As youth to damsel, so with milk he hastens ori>to the chosen meetiug-place, the beaker.
3 Yea, swollen is the udder of the milch-cow : thither in streams
goes very sapient Indu.
The kine make ready, as with new-washed treasures, the Head and Chief with milk within the vessels.
4 With all the Gods, 0 Indu Pavam&na, while thou art roaring
send us wealth in horses.
Hither upon her car come willing Plenty, inclined to us, to give us of her treasures.
5 Now unto us mete riches, while they cleanse thee, all-glorious,
swelling wealth, with store of heroes.
Long be his life who worships thee, 0 Indu. May be, enriched with prayer, come soon and early.
HYMN XCIV. Soma Pavam&na.
When beauties strive for him as for a charger, then strive the songs like soldiers for the sunlight.
Acting the Sag's, he flows enrobed in waters and song as ’twere a stall that kine may prosper.
6 The station rich in cattle: * the hall where the victim is stationed ’— Wilson. To great assemblies: or, to war and battle. The wood: the wooden vat or reservoir. -
1 Ten sisters: the fingers which press out the juice of the Soma-plant. Thinkers: or thoughts, devotions. According to S&yaua, fingers. Child of Sdrya: S&yana explains j&h, offspring, by jdydh wives, i. e., the quarters of the heaven, called Sfirya’s wives because they are made manifest by his rays.
3 The Head and Chief: 'the elevated Soma* —Wilson.
4 Send us ; more literally, open or disclose to us.
5 The hymn ends with the half-line which is the special conclusion of the hymns ascribed to Nodhas. See Book I. 58, 60—64.
1 The meaning is apparently : when the beautifying "waters hasten emu- lously to cleanse Soma as though he were a horse, the voices of singing worshippers vie with each other* like the shouts of men who are fighting for 23
[BOOK IX ,
354 TEE MYMA 7 8 OF
2 The worlds expand to hirg who from aforetime found light to spread the law of life eternal.
The swelling sqngs, like kiue within the stable, in deep devotion call aloud on Ipdu.
5 When the Sage bears his holy wisdom round him, like a car visiting all worlds, the Hero,
Becoming fame, mid Gods, unto the mortal, wealth to the skilled, worth praise mid the Ever-present,
4 For glory horn he hath come forth to glory: he giveth life
and glory to the singers.
They, clothed in glory, have become immortal. He, measured ip bis course, makes frays successful.
5 Stream to us food and vigour, kine and borses : give us broad
lights and fill the Gods with rapture.
All these are easy things for thee to master : thou, Favamana Soma, quellest foemen.
HYMN XGY. Soma Pavaiudna.
Loud neighs the Tawny Steed when started, settling deep in the wooden vessel while they cleanse him.
L 4 ed by the men he takes the milk for raiment: then shall he, through his powers, engender praise-songs.
2 As one who rows drives on his boat, he, Gold-hued, sends
forth his voice, loosed on the path of Order.
As God, the secret names of Gods he utters, to be declared on sacred grass more widely.
3 Hastening onward like the waves of waters, our holy hymns
are pressing nigh to Soma.
To him they come with lowly adoration, and, longing, enter him who longs to meet them. «
4 They drain the stalk, the Steer who dwells on mountains,
even as a Bull who decks him on the upland.
light and life. Soma flows on in his wisdom, blent with the waters, and surrounded with hymns into the midst of which he enters as into a stable full of kine in order to make them increase and multiply.
3 The stanza is somewhat obscure. Worth praise: or. adorable. The Ever- j present: the Gods who come to help men. Wilson, following S&ya* a, trans¬ lates the second line : * then desirous of bestowing upon mortals the wealth that abides with the gods, he (is) to be glorified in the many places of sacrifice for the preservation of the riches he has given.’
5 All these; all the H4ksbasas, according to S&yana.
1 Deep in the wooden vessel; literally f in the belly of the wood.’
2 Me utters ; reveals to the priest who is to declare them at sacrifice.
EYMN 96.] TEE XIGfVEDA, 855
Hymns follow and attend him as he bellows; Trita be,ars Varuna aloft in ocean.
5 Sending thy voice out as Director, loosen the Invoker's thought, 0 Indu, as they cleanse thee.
While thou and Indra rule for our advantage, may we b§ masters of heroic vigour.
HYMN XCVI. Soma Pavam&na.
In forefront of the cars forth goes the Hero, the Leader, win¬ ning spoil: his host rejoices.
Soma endues his robes of lasting colours, and blesses, for his friends, their calls on Indra.
2 Men decked with gold adorn his golden tendril, incessantly
with steed-impelling homage.
The Friend of Indra mounts his car: well-knowing, he comes thereon to meet the prayer we offer.
3 0 God, for service of the Gods flow onward, for food sublime,
as Iudra’s diink., 0 Soma.
Making the floods, bedewing earth and heaven, come from the vast, comfort us while we cleanse thee.
4 Flow for prosperity and constant vigour, flow pn^for happi¬
ness and high perfection.
This is the wish of alf these friends as^tfkled: this i$ my wish, 0 Soma Pavamana.
5 Father of holy hymns, Soma flo^nward, the Father of the
S ''
tor, t]xe Father who begat Indra
of the poets, JEtishi of sages,
\ of forests, over the cleansing
^ ^ —-——— . .. - .. ..
^"4 Trita: the preparer of the celestial Soma. Varuna: here meaning Soma ; * fche defeater of enemies.’—Wilson. In ocean: in tfre firmament.
5 As Director: u-pavakUva: ujpavaktft here appears to mean Adhvaryu ; yatMdhvaryuK. —S&yaua. Loosen the Invoker's thought: aid the Hotar or invoking priest to give free utterance to his thought or hymn.
1 Of lasting colours: rabhas&ni: ( hastily made/—Wilson. * Brilliant/— Grassmann.
2 Steed-impelling: urging him on, as a whip urges on a horse.
3 From the vast: from the wide firmament. There is no substantive in the text.
6 Brahman of Gods: thou art Brihaspati, the Lord of Prayer, among the Gods, or, chief among the priests. Axe: the handle of the axe b,eing
356 THE HYMNS OF [.BOOK /X
7 He, Soma Pavam&na, like a river, hath stiiTed the wave of
voice, our songs and praises
Beholding these inferior powers in cattle, he rests among them as a Steer well-knowing.
8 As Gladdener, Warrior never harmed in battle, with thousand
genial streams, pour strength and vigour.
As thoughtful PavamSna, urge 0 Indu, speeding the kine, the plant's wave on to Indra.
9 Dear, grateful to the Gods, on to the beaker moves Soma,
sweet to Indra, to delight him.
With hundred powers, with • thousand currents, Indu, like a strong casvhorse, goes to the assembly.
10 Born in old time as finder-out of treasures, drained with the
stone, decking himself in waters,
Warding off curses, King of all existence, he shall find way for prayer the while they cleanse him. -
11 For our sage fathers, Soma Pavamana, of old performed, by
thee, their sacred duties.
Fighting an vanquished, open the enclosures : enrich us with large gifts of steeds, aud heroes.
12 As thou didst flow for Mann Life-bestowing, Foe-queller,
Comforter, rich oblations,
Even thus flow onward now conferring riches : combine with Indra, and bring forth thy weapons.
13 Flow onward. Soma, rioh in sweets and holy, enrobed in
waters on the fleecy summit
Settle in vessels that are full of fatness, as cheering and most gladdening drink for Indra.
14 Pour, hundred-streamed, winner of thousands, nighty at the ■ Gods' banquet, pour the rain of heaven,
While thou with rivers roarest in the beaker, and blent with milk prolongest our existence.
15 Purified with our holy hymns, this Soma o’ertakes maligni¬
ties like some strong charger,
naturally made of the strongest wood.—M, Muller. Ludwig thinks that lightning may he intended. According to the St. Petersburg Lexicon, svadhitih here means ft tree with very hard wood. See V. 32. 10.
7 The second line is obscure. Wilson translates : * the showerer (of bene¬ fits) beholding the hidden (treasure) presides over these irresistible powers, knowing about the cattle.’
9 Goes to the assembly: ‘ proceeds like a strong horse to battle.’-—Wilson.
11 The enclosures: the obstructions which keep the rain from falling.
13 Full of fatness; ghritdvdnti; according to S&yana, ‘water-holding.
■ JffTMN 96.] ■ THE XtGVEDA. 357
Like fresh milk poured by Aditi, like passage in ample room, or like a docile car-horse.
16 Cleansed by the pressers, armed with noble weapons, stream
to us the fair secret name thou bearest.
Pour booty, like a horse, for love of glory : God, Soma, send us kine, and send us Vayu,
17 They deck him at his birth, the lovely Infant, the Maruts
with their troop adorn the Car-horse.
By songs a Poet and a Sage by wisdom, Soma goes singing through the cleansing filter.
18 Light-winner, Bishi-minded, Bishi-maker, hymned in a thou¬
sand hymns, Leader of sages, *
A Steer who strives to gain his third form, Soma is, like Viraj, resplendent as a Singer.
19 Hawk seated in the bowls, Bird wide-extended, the Banner
seeking kine and wielding weapons,
Following close the sea, the wave of waters, the great Bull tells his fourth form and declares it.
20 Like a fair youth who decorates his body, a courser rushing
to the gain of riches,
A steer to herds, so, flowing to the pitcher, he with a roar hath passed into the beakers.
21 Flow on with might as Pavam&na, Indu : flow loudly roaring
through the fleecy filter.
Enter the beakers sporting, as they cleanse thee, and let thy gladdening juice make Indra joyful.
22 His streams have been effused in all their fulness, and he
hath entered, balmed with milk, the goblets.
Singing his p^alm, well-skilled in song, a Chanter, he comes as 'twere to his friend's sister roaring.
23 Chasing our foes thou comest, Pavam&na! Indu, besung, as
lover to his darling.
As a bird flies and settles in the forest, thus Soma settles, purified, in goblets.
15 By Aditi; regarded as the Cosmic Cow.
16 Vdyu: the breath of life, life.—S&yana.
18 Bis third form : the form that he wears in heaven ; 1 the third region (heaven)/—Wilson. Virdj: splendid or most illustrious Indra.—Sftyana.
19 The banner: drapsdh; usually meaning, a drop, or a spark. See IV. 13. 2. His fourth form: the Moon. According to S&yana, the region of the Moon which is said to be above that of the Sun.
22 As ’twere to his friend 1 s sister: S&yana explains jdmim, sister, by jdydni, wife : * like (a libertine) to the wife of a friend.’—Wilson. The meaning i& probably no more than * as lover to his darling ’ in the following stanza.
m the Hymns oP [hook ix.
24 With full stream and abundant milk, 0 Soma, thy b&ams come, like a woman, as they cleanse thee.
He, gold-hued, rich in boons, brought to the waters, hath roared within the goblet of the pious.
HYMN XCVTI. Soma Pavamdna.
Made pure by this man’s urgent zeal and impulse, the God hath to the Gods his juice imparted.
He goes, effused and singing, to the filter, like priest to mea¬ sured seats supplied with cattle.
2 Bobed in fair raiment meet to wear in battle, a mighty Sage
pronounc i vg invocatio n s,
Boll onward to the beakers as they cleanse thee, far-seeing at the feast of Gods, and watchful.
3 Dear, he is brightened on the fleecy summit, a Prince among
us, nobler than the noble.
Boar out as thou art purified, run forward. Do ye preserve us evermore with blessings.
4 Let us sing praises to the Gods: sing loudly, send ye the
Soma forth for mighty riches.
Let him flow, sweetly-flavoured, through the Alter, and let our pious one rest in the pitcher. °
5 Winning the friendship of the Deities, Indu flows in a thou¬
sand streams to make them joyful.
Praised by the men after the ancient statute, he hath come nigh, for our great bliss, to Indra.
6 Plow, Gold-hued, cleansing thee, to enrich the singer: let thy
juice go to Indra to support him.
Come nigh, together with the Gods, for bounty. Do ye pre¬ serve us evermore with blessings.
7 The God declares the Deities’ generations, like Usana, pro¬
claiming lofty wisdom.
With brilliant kin, far-ruling, sanctifying, the Boar advances, singing, to the places.
. 1 Urgent zeal and impulse; hemdnd, by impulse (from the root hi) is said by S&y an a to mean ‘ by gold,’ that is, by the gold-adorned hand of the priest. Measured seats supplied with cattle: ‘the halls prepared (for sacrifice) con¬ taining victims/—Wilson. Singing; the sound of the flowing juice is com¬ pared to the priest’s recitation of sacred texts.
7 The God; Soma, who has been called the Father of the Gods. Lihc Us and: the sound of the flowing and dropping Soma juice is likened to the song of the famous sage and sacred poet. The Boar; strong, swift Sonia. Sjwging; making a souud with the descending drops of juice. S&yana explains differently :—* making a noise (as) a wild boar (makes a noise) with its foot.’— Wilson. The places; the filters.
HYMN 97.] TBS ill GY EDA, 359
8 The Swans, the Vrishaganas from anear us have biotight their
restless spirit to onr dwelling.
Friends come to Pavam&na meet for praises, and sound in con* cert their resistless music.
9 He follows the Wide-strider’s rapid movement: cows low, &s
’fcwere, to him who sports at pleasure.
He with the sharpened horns brings forth abundance: the Silvery shines by night, by day the Golden.
10 Strong Indu, bathed in milk, hows on for Indra, Soma ex¬
citing strength, to make him joyful.
He quells malignities and slays the demons, the King of mighty power who brings us comfort.
11 Then in a stream lie flows, milked out with press-stones,
mingled with sweetness, through the fleecy filter—
Indu rejoicing in the love of Indra, the God who gladdens, for the God’s enjoyment.
12 As he is purified he pours out treasures, a God bedewing Gods
with his own juices.
Indu hath, wearing qualities by seasons, on the raised fleece engaged the ten swift fingers.
13 The Red Bull bellowing to the kine advances, causing the
heavens and earth to roar and thunder.
WelTis he heard like Xudra’s shout in battle : letting this voice be known he hastens hither.
14 Swelling with milk, abounding in sweet flavours, urging the .
xneath-rich plant thou goest onward.
Raising a shout thou flowest as they cleanse thee, when thou,
O Soma, arjf effused for Iiidra.
15 So flow thou on inspiriting, for rapture, aiming death-shafts
at him who stays the waters.
Flow to us wearing thy resplendent colour, effused and eager for the kine, 0 Soma.
8 The Swans * the singers, descendants of the Rishi Vrishagana.
9 The Wide-strider's rapid movement: the swift course of the Sun. Cam low as 'twere: Say ana explains gftvah. cows, by anye gantdrdh. other goers, takes na as negative, and derives animate from md, to measure, instead of from md } to bleat or low/.—‘ other goers cannot overtake him (though he is) moving easily.’—Wilson.’ Be with the sharpened horns ; Soma as the Moon: the silvery light by night and the golden-coloured juice by day.
12 Wearing qualities by seasons: ' clothed iu pleasaut radiance according to the season.’—Wilson.
15 Him who stays the waters: Yritra,
360 THE HYMNS OF [BOOK IX.
16 Pleased with us, Indu, send us as thou flowest good easy paths
iu ample space and comforts.
Dispelling, as ’twere with a club, misfortunes, run o’er the height, run o’er the fleecy summit.
17 Pour on us rain celestial, quickly streaming, refreshing, fraught
with health and ready bounty.
Flow, Indu, send these Winds thy lower kinsmen, setting them free like locks of hair unbraided.
18 Part, like a knotted tangle, while they cleanse thee, 0 Soma,
righteous and unrighteous conduct.
Neigh like a 0 tawny courser who is loosened, come like a youth, 0 God, c house-possessor.
19 For the Gods’ service, for delight, 0 Indu, run o’er the height,
run o’er the fleecy summit.
With thousand streams, inviolate, sweet-scented, flow on for gain of strength that conquers heroes.
20 Without a car, without a rein to guide them, unyoked, like
coursers started in the contest,
These brilliant drops of Soma juice run forward. Do ye, O Deities, come nigh to drink them.
21 So for our banquet of the Gods, 0 Indu, pour down the rain
of heaven into the vessels.
May Soma grant us riches sought with longing, mighty, ex¬ ceeding strong, with store of heroes.
22 What time the loving spirit’s word had formed him Chief of
all food, by statute of the Highest,
Then loudly lowing came the cows to Indu, the chosen, well¬ loved Master in the beaker,
23 TbeSnge, Celestial, liberal, raining bounties, pours as he flows
the Genuine for the Truthful.
The King shall be effectual strength’s upholder : he by the ten bright reins is mostly guided.
24 He who beholds mankind, made pure with filters, the King
supreme of Deities and mortals,
From days of old is Treasure-Lord of riches: he, Indu, cheri¬ shes fair well-kept Order. ^
17 Winds: cf. £ V&yu is Soma’s guardian God’ (X. 85. 5).
22 Sayana’s explanation of the first line is extremely laboured : —‘When
the prais- i-u ~ 7 - 1 --t — - 1 \ notifies him as that of a noisy (crowd)
iu front ■'■■■.: ■ for the support (he affords).*—Wilson,
23 The Genuine for the Truthful: rititm ritftya; the Soma j nice for Indra. The ten bright reim: or rays, i. e,, the fingers. The half-line is difficult.
HYMH 97.] THE R1GYEDA. 361
25 Haste, like a steed, to victory for glory, to Indra’s and to
Vayu’s entertainment.
Give us food ample, thousandfold: be, Soma, the finder-out of riches when they cleanse thee.
26 Effused by us let God-delighting Somas bring as they flow a
home with nohle heroes—
Bich in all boons like priests acquiring favour, the worship¬ pers of heaven, the best of Cheerers,
27 So, God, for service of the Gods flow onward, flow, drink of
Gods, for ample food, 0 Soma.
Eor we go forth to war against the mighty: t^ake heaven and earth well stablished by thy cleansing. *
28 Thou, yoked by strong men, neighest like a courser, swifter
than thought is, like an awful lion*
By paths directed hitherward, the straightest, send thou us happiness, Indu, while they cleanse thee.
29 Sprung from the Gods, a hundred streams, a thousand, have
been effused: sages prepare and purge them.
Bring us from heaven the means of winning, Indu; thou art forerunner of abundant inches.
30 The streams of days were poured as’twere from heaven: the
wise King doth not treat his friend unkindly.
Like a son following his father’s wishes, grant to this family success and safety.
31 Now are thy streams poured forth with all their sweetness,
when, purified, thou goest through the filter.
The race of kine is thy gift, Pavam&ua: when born thou madest Surya rich with brightness.
32 Bright, bellowing along the path of Order, thou shinest as the
form of life eternal.
Thou flowest on as gladdening drink for Indra, sending thy voice out with the hymns of sages.
33 Pouring out streams at the Gods’ feast with service, thou,
Soma, lookest down, a heavenly Eagle.
Enter the Soma-holding beaker, Indu, and with a roar ap¬ proach the ray of Surya.
34 Three are the voices that the Courser utters: he speaks the
thought of prayer, the law of Order.
30 The streams of days the libations of Soma juice which we offered every day. Like a son: the Soma juice is regarded as the son of the yajamdna or sacrificer who causes it to be prexiared.
34 The Courser is Soma, and the three voices (vftchah) or words which he utters are according to S&yaua praises or sacred texts in the form of the three
362 THE HYMNS OF [BOOK 7X
To the Cow’s Master come the Cows inquiring: the hymns with eager longing come to Soma;
35 To Soma come the Cows, the Mileh-kine longing, to Soma
sages with their hymns inquiring.
Soma, effused, is purified and blended: our hymns and Trish- tup songs unite in Soma.
36 Thus, Soma, as we pour thee into vessels, while thou art puri¬
fied flow for our welfare.
Pass into Indra with a mighty roariiig : make the voice swell, and generate abundance.
37 Singer of tfue songs, ever-watchful, Soma hath settled in the
ladles when they cleanse him.
Him the Adhvaryus, paired and eager, follow, leaders of sacri¬ fice and skilful-handed.
38 Cleansed near the Sun as 5 twere, he as Creator hath filled full
heaven anil earth, and hath disclosed them.
He by whose dear help men gain all their wishes shall yield the precious meed as to a victor.
39 He, being cleansed, the Strengthener and Increaser, Soma the
Bounteous, helped us with his lustre,
Wherewith our sires of old who-'knew the footsteps found light and stole the cattle from the mountain.
40 In the first vault of heaven loud roared the Ocean, King of
all being, generating creatures.
Steer, in the filter, on the fleecy summit, Soma, the Drop effused, hath waxen mighty.
41 Soma the Steer, in that as Child of Waters he chose the Gods,
performed that great achievement.
He, Pavamana, granted strength to Indra; he, Iudu, gene* rated light, in Surya,
42 Make Ykyu glad, for furtherance and bounty: cheer Varuna
and Mitra, as they cleause thee.
Gladden the Gods, gladden the host of Maruts : make Heaven and Earth rejoice, 0 God, 0 Soma.
43 Flow onward righteous slayer of the wicked, driving away
our enemies and sickness,
Blending fchv milk with milk which cows afford us. We are thy friends, thou art the Friend of Indra.
Vedas. The three tones, low, middle, and high, are probably intended. Or v&huh (the courser) may mean the bearer of the oblation, yajamdna , as Sftyaua explains.
40 In the first vault: that is in the highest firmament. The Ocean: Soma.
M YMX 97 .] fSB &IGVBDA. 363
44 Pour ns a fount of meafch, a spring of treasure; send us a
hero son and happy fortune.
Be sweet to Indra when they cleanse thee, Indu., and pour down riches on us from the ocean.
45 Strong Soma, pressed, like an impetuous courser, hath flowed
in stream as a flood speeding downward.
Cleansed, he hath settled in his wooden dwelling: Indu hath flowed with milk and with the water's.
46 Strong, wise, for thee who longest for his coming, this Soma
here flows to the bowls, 0 Indra.
He, chariot-borne, sun-bright, and truly potent, was poured forth like the longing of the pious.
47 He, purified with ancient vital vigour, pervading all hi3
Daughter’s forms and figures,
Finding his threefold refuge in the waters, goes singing, as a priest, to the assemblies.
48 How, ehaiiot-borne, flow unto us, God Soma, as thou art
purified flow to the saucers,
Sweetest in waters, rich in meath, and holy, as Savitar the God is, truthful-minded.
49 To feast him, flow mid song and hymn, to V&yu, flow purified
to Yaruna and Mitra.
Flow to the song-inspiring car-borne Hero, to mighty Indra, him who wields the thunder.
50 Pour on us garments that shall clothe us meetly, send,
purified, milch-kine, abundant yielders.
God Soma, send us chariot-drawing horses that they may bring us treasures bright and golden.
51 Send to us in a stimm celestial riches, send us, when thou
art cleansed, what earth containeth,
So that thereby we may acquire possessions and Riahihood in Jamadagni’s manner.
52 Pour forth this wealth with this purification: flow onward to
the yellow lake, 0 Indu.
Here, too, the Ruddy, wind-swift, full of wisdom, shall give a son to him who cometh quickly.
47 HU Daughter's forms and figures : Soma pervades, and imparts a share of his nutritious power to, the grass, herbs, and shrubs which are the varied forms assumed by Earth his daughter.
51 Rishihood in Jamadagni's manner: ‘make our sacred prayer (sweet) as Jamadagni.’—Wilson.
52 Yellow ; the meaning of mdnschatvd is uncertain. See YII. 44, 3, note
364 TEE HYMNS OF [BOOK IX.
53 Flow on for ns with this purification to the famed ford of, thee
whose due is glory.
May the Foe-queller shake us down, for triumph, like a tree’s ripe fruit, sixty thousand treasures.
54 Eagerly do we pray for those two exploits, at the blue lake
and Prisana, wrought in battle.
He sent our enemies to sleep and slew them, and turned away the foolish and unfriendly.
55 Thou comest unto three extended filters, and hastenest
through each one as they cleanse thee.
Thou art the giver of the gift, a Bhaga, a Maghavan for liberal §brds, 0 Indu.
56 This Soma here, the Wise, the All-obtainer, flows on his way
as King of all existence.
Driving the drops at our assemblies, Indu completely traverses the fleecy filter.
57 The Great Inviolate are kissing Indu, and singing in his place
like eager sages.
The wise men send him forth with ten swift fingers, and balm his form with essence of the waters.
58 Soma, may we, with thee as Pavam^na, pile up together all
our spoil in battle.
This boon vouchsafe us Varuna and Mitra, and Aditi and Sindhu, Earth and Heaven !
HYMN* XCVIII. Soma Pavamftna.
Stream on us riches that are sought by many, best at winning strength,
Riches, 0 Indu, thousandfold, glorious, conquering the great.
53 To the famed ford: possibly, as Ludwig suggests, the aid of Soma ia craved at some ford of a neighbouring river, famous on account of a battle that has been fought there, and destined to be the scene of an approaching conflict.
54 The first line is conjecturally translated after Ludwig, who takes Prisana to be the name of a place. S&yana’s elaborate explanation is dif¬ ferent ‘ These two great acts, the raining (of arrows) and the humiliation (of foes), are the givers of happiness ; they are deadly either in a fight on horseback or in a hand-to-hand fight/-—Wilson. Here Siiyana explains mrfnschatvg (at the blue or yellow lake ?) by ‘ in battle with horses/ and pristine (at Prisana ?) by c in close, or hand-to-hand encounter/ Two victories appear to be referred to, and that is about all that can be said.
55 The three extended filters are said to be fire, wind, and sun, in addition to the one artificial filter of wool.
57 The Great Inviolate: the Gods. Kissing; or sipping.
58 All our spoil in battle; yet to be won in the approaoiling fight wherein we look to Soma for help and victory.
MYMN 98.]
THE RIGVEDA.
305
2 Effused, lie bath, as on a car, invested him in fleecy mail : Onward hathlndu flowed'in streams, impelled, surrounded by
the wood.
3 Effused, this Indu hath flowed on, distilling rapture, to the
fleece:
He goes ereot, as seeking kine, in stream, with light, to sacrifice. 4c For thou thyself, 0 Indu, God, to every mortal worshipper Attractest riches thousandfold, made manifest in hundred forms.
5 Good Yritra-slayer, may we he still nearest to this wealth of
thine
Which many crave, nearest to food and happiness, Eesistless One 1
6 Whom, bright with native splendour, crushed between the
pair of pressing-stones—
The wavy Friend whom Indra loves—the twiee-five sisters dip and bathe,
7 Him with the fleece they purify, broAvn, golden-hued, beloved
of all,
Who with exhilarating juice goes forth to all the Deities.
8 Through longing for this sap of yours ye drink what brings
ability,
Even him who, dear as heaven's own light, gives to our princes high renown.
9 Indu at holy rites produced you, Heaven and Earth, the
Friends of men,
Hill-haunting God the Goddesses, They bruised him where the roar was loud.
10 For Vritra-slaying Indra, thou, Soma, art poured that he may
drink,
Poured for the guerdon-giving man, poured for the God who sitteth there.
11 These ancient Somas, at the break of day, have flowed into
the sieve,
Snorting away at early morn these foolish evil-hearted ones.
2 By the wood : the wooden vat or trough.
3 Seeking kine: desirous of the milk which is to be mixed with his juice.
9 This stanza is difficult. S&yana explains it differently :— ( Divine heaven and earth, the progeny of Mann, the Soma juice is generated at your sacrifices, radiant, abiding in the griuding stones ; (the priests) bruise him at the loud- sounding ceremony.*—Wilson. Mill-haunting: cf. IX. 85. 10.
10 For the guerdon-giving man: for the good of the institute of the sacrifice,
11 Snorting away ,* driving away with the bubbling sound they make, •
• 3$6 THE HYMNS OF [BOOK /X
12 Friends, may the princes, ye and we, obtain this Most B&- splendent One,
Gain him who hath the smell of strength, win him whoa#* home is very strength.
HYMN XC1X. Soma Pavam&na,
They for the Bold and Lovely One ply manly vigour like a bow : Joyous, in front of songs they weave bright raiment for the Lord Divine.
2 And he, made beautiful by night, dips forward into strength¬
ening food,
What time the sacrifice's thoughts speed on his way the Qolden-bued.
3 We cleanse this gladdening drink of his, the juice -which Indra
chiefly drinks,—
That which kine took into their mouths, of old, and princes take it now.
4 To him, while purifying, they have raised the ancient psalm
of praise :
And sacred songs which bear the names of Gods have suppli¬ cated him,
5 They purify him as he drops, courageous, in the fleecy sieve.
Him they instruct as messenger Vo hear the sage’s morning
prayer.
6 Soma, best Cheerer, takes his seat, the while they cleanse him
in the bowls.
He as it were impregns the cow, and babbles on, the Lord of Song.
12 Who hath the smell of strength : vltjagnndhyam : * fragrant and invigo¬ rating.’—Wilson. ‘ Forming or having a wagon-load of goods or spoil.*—S. P, Lexicon. Efim whose home is strength: vtfjapastyam: ‘food and dwellings.*— Wilson. ‘Him who has a house full of goods.’—S. P. Lexicon.
1 They : the priests. Ply manly vigour Wee a bow: ‘stretch the bow of manhood.’—Wilson. They exert all their manly strength, or as Benfey, suggests, attack and storm the God with prayer and sacrifice, ‘ beseeching and besieging ’ as Milton says. The Lord Divine ; the Asura (Zend, Ahura), here meaning Soma.
2 By night: kshapfi ; ‘ at the end of the night.’—Wilson. Ludwig trau- ^ slates kshapfi, by ‘ der fiirst,’ ‘ the prince.’
3 Which kine took into their mouths : in the form of the juices of grass from which the milky portion of the libation is evolved.
4 Sftyaua’s explanation of the second line of this stanza, is different:—‘ and the fingers exercising their pressure are able (to prepare the oblation) for the [ gods.’—Wilson.
6 He as it io$re impregns the cow; meaning, perhaps, as Ludwig suggests, that the milk becomes efficacious as a libation only when it is mixed with ,f Soma juice, \
THE MOVED A.
367
HYMN 100.]
7 He is effused and beautified, a God for Gods, by skilful men. He penetrates the mighty floods collecting all he knows therein.
8 Pressed, Indu, guided by the men, thou art led to the clean¬
ing sieve.
Thou, yielding Indra highest joy, takest thy seat within the bowls.
HYMH C. Soma Pavatn&na,
Tris Guileless Ones are singing praise to Indra’s well beloved Friend,
As, in the morning of its life, the mothers lick the new born calf. ^
2 0 Indu, while they cleanse thee, bring, 0 Soma, doubly-waxing
wealth :
Thou in the worshipper’s abode causest all treasures to in¬ increase.
3 Set free the song which mind hath yoked, even as thunder
frees the rain :
All treasures of the earth and heaven, 0 Soma, thou dost multiply.
4 Thy stream when thou art pressed runs on like some victorious
warrior’s steed,
Hastening onward through the fleece like a swift horse who wins the prize.
5 Flow on, Sage Soma, with tby stream to give us mental power
and strength,
Effused for Indra, for his drink, for Mitra and for Yanina.
6 Flow to the Alter with thy stream, effused, best winner, thou,
of spoil,
0 Soma, as mosf? rich in sweets for Indra, Yishnu, and the Gods.
7 The mothers, void of guiles, caress thee, Golden-coloured, in
the sieve,
As cows, 0 Pavam&na, lick the new-born calf, as Law com¬ mands.
7 Collecting all he knows therein : the meaning of this half-line is not clear : —‘ wheu he is recognized amongst these (people) as the giver (of riches).* — Wilson.
1 The Guileless Ones : the vamttvari waters.
7 As Law commands : vldhctnnarii: see Bergaigne, La Religion " V4digue t III. 218. note 2. *At the sacrifice. 1 —Wilson, 1 In the realm of heaven.’— Graaauianu,
868 TMK HYMNS OF ’ [BOOK B&f]
8 Thou, Pavam&tia, mo vest on with wondrous rays to grea|;!ii^
nown. • ' , i 'Wf
Striving within the votary’s house thou dvivest all the glooms away.
9 Lord of great sway, thou liftest thee above the heavens, above
the earth.
Thou, Pavamana, hast assumed thy coat of mail in majesty.
HYMN OL Soma Pavam&na.
Fob first possession of your juice, for the exhilarating drink, Drive ye away the dog, my friends, drive ye the long-tongued dog awa^ #
2 He who with purifying stream, effused, comes flowing hither¬
ward, .
Indu, is like an able steed.
3 The men with all-pervading song send unassailable Soma forth,
By pressing-stones, to sacrifice.
i The Somas, very rich in sweets, for which the sieve is des¬ tined, flow,
Effused, the source of Indra’s joy: may your strong juices reach the Gods.
5 Indu flows on for Indra’s sake : thus have the Deities declared. The Lord of Speech exerts himself, Euler of all, because of
might.
6 Inciter of the voice of song, with thousand streams the ocean
flows,
Even Soma, Lord of opulence, the Friend of Indra, day by day.
7 As Pushan, Fortune, Bhaga,*comes this Soma while they make
him pure.
He, Lord of all the multitude, hath looked upon the earth and heaven.
8 The dear cows lowed in joyful mood together to the gladden¬
ing drink.
The drops as they were purified, the Soma juices, made them paths.
9 0 Pavam&na, bring the juice, the mightiest, worthy to be
famed,
Which the Five Tribes have over them, whereby we may win opulence.
9 The coat of mail: clrdp'm; see IX. 86,14.
1 Drive ye away: prevent clogs or R&kshasas from drinking the Soma juice.
HYMN 102.J TEE R1QYEDA. 369
10 For us the Soma juices flow, the drops best furtherers of our
weal,
Effused as friends, without a spot, benevolent, finders of the light.
11 Effused by means of pressing-stones, upon the ox-hide visible, They, treasure-finders, have announced food unto us from
every side.
12 These Soma juices, skilled in song, purified, blent with milk
and curd,
When movingand when firmly laid in oil, resemble lovely Sims.
13 Let not the power of men restrain the voice of the outpour¬
ing juice:
As Bhrigu’s sons chased Maklia, so drive ye the greedy hound away.
14 The Friend hath wrapped him in his robe, as in his parents’
arms, a son.
He went, as lover to a dame, to take his station suitor-like,
15 That Hero who produces strength, he who hath propped both
worlds apart,
Gold-liued, hath wrapped him iii the sieve, to settle, priest¬ like, in his place.
16 Soma upon the ox’s skin through the sheep’s wool Hows purified. Bellowing out, the Tawny Steer goes on to Indra’s special
place.
HYMN Cir, Soma Pavam&na.
The Child, when blended with the streams, speeding the plan of sacrifice,
Surpasses all things that are dear, yea, from of old.
2 The place, near the two pressing-stones of Trita, hath he occupied,
Secret and dear through seven lights of sacrifice.
13 Makha; apparently, a demon whose name does not occur again in the Bigveda.
16 Special place : 1 2 * prepared station.’—Wilson. The vessel containing the libation appropriated to Iudra.
1 The streams : literally 4 the great,’ * waters’ being understood. .
2 I am indebted to Prof. Macdonell (Journal of the B. A, July, 1893, pp. 457-8) for the translation and explanation of this and the following very difficult stanzas. The place: far away in heaven where Trita presses and
prepares the celestial Soma for Indra. Me ; Soma. Dear: to Soma. Seven lights of sacrifice: probably the seven rays or tongues of the sacrificial fire with which Soma is closely connected. * Through the seven ordinances of
sacrifices.’—Macdonell.
24
870 TEE HYMNS OF [BOOK IX,
3 Urge to three courses, on the heights of Trita, riches in a
stream ;
He who.is passing wise measures his courses out.
4 Even at his birth the Mothers Seven taught" him, for glory,
like a sage,
So that he, firm and sure, hath set his mind on wealths ^
5 Under his sway, of one accord, are all the guileless Deities Warriors to be envied, they, when they are pleased.
6 The Babe whom they who strengthen Law have generated,
fair to see,
Much longed-for at the sacrifice, most liberal Sage,—
7 To him, united, of themselves, come the young Parents of the
. rite,
When they adorn him, duly weaving sacrifice.
8 With wisdom and with radiant eyes unbar to us the stall of
heaven,
Speeding at solemn rite the plan of Holy Law.
HYMJNT CIII. Soma Pavam&ua.
To Soma who is purified as ordering Priest the song is raised : Bring meed, as'twere, to one who makes thee glad with hymns.
2 Blended with milk and curds he flows on through the long
wool of the sheep.
The Gold-hued, purified, makes him three seats for rest.
3 On through the long wool of the sheep to the mea tli-dropping
vat he flows:
The Rishis’ sevenfold quire hath sung aloud to him.
4 Shared by all Gods, Infallible, the Leader of our holy hymns, Golden-hued Soma, being cleansed, hath reached the bowls.
8 ‘Ths main justification of my interpretation/ says Prof. Macdonell, ‘is that I supply no extraneous word with * trfni/ but explain it by the third line. The meaning of my translation is : ‘Do thou, Soma, on the heights of Trifca, direct the fertilizing streams which produce wealth into the channels of Trita, for thou knowest these channels, haying measured them out with thy streams/ Three courses: or channels, of Trita. He who is passing wise + Soma. Mis: Trita’s.
4 The Mothers Seven: the Seven Rivers.
5 Warriors to be envied: the meaning of the line is uncertain.
6 They who strengthen law ; according to S&yana, the vasattvari waters.
7 The young Parents of .the rite: ever-young, fre&h and strong Heaven and
Earth. _
2 Three seats for rest ; three reservoirs in which he may settle. The dvo- nalcalasa, the ddhavaniya , and the pHtabhrit*
8 The Rishis sevenfold quire; ‘ the seven metres of the JRishis /—Wilson.
HYMN 105.] •' TEE RIGVEDA. 871
5 After thy Godlike qualities, associate with Indra, go,
As a Priest-purified hy priests, Immortal One.
6 Lik^'^ es-r-horse who shows his strength, a God effused for
"Deities,
The penetrating Pavam&na flows along.
HYMN CIY. Soma Pavam&na.
Sit down, 0 friends, and sing aloud to him who purifies himself : Deck him for glory, like a child, with holy rites.
2 Unite him bringing household wealth, even as a calf, with mother kine,
Him who hath double strength, the God-delighting juice.
S Purify him who gives us power, that he, mdfet Blessed One, maybe
A banquet for the Troop, Mitra, and Varuna.
4 Yoices have sung aloud to thee as finder-out of wealth for us : We clothe the hue thou wearest with a robe of milk.
5 Thou, Indu, art the food of Gods, 0 Sovran of all gladdening
drinks:
As Friend for friend, he thou best finder of success.
6 Drive utterly away from us each demon, each voracious fiend, The godless and the fal^e : keep sorrow far away.
HYMN CY. Soma Pavam&na.
Sing ye aloud, 0 friends, to him who makes him pure for glad¬ dening drink:
They shall make sweet the Child with sacrifice and laud.
2 Like as a calf with mother cows, so Indu is urged forth and sent, Glorified by our hymns, the God-delighting juice.
3 Effectual means of power is he, he is a banquet for the Troop, He who hath b&en effused, most rich in meath, for Gods.
4 Flow to us, Indu, passing strong, effused, with wealth of kine
and steeds :
I will spread forth above the milk thy radiant hue.
5 Lord of the tawny, Indu, thou who art the Gods’most special
food,
As Friend to friend, for splendour he thou good to men.
5 After thy Godlike qualities: according to S&yana, { to the hosts of the gods/
6 Penetrating: vydnasih; ‘ spreading widely into the vessels/—Wilson.
2 Unite him: ‘ Associate him the support of the mansion with the mater¬ nal (waters) as the calf (with the mother)/—Wilson
3 The Troop; the handed Maruts.
5 Lord of the tawny ; harlndm * Skyana supplies paidn&m, cattle.
372
THE HYMNS OF [BOOH IX.
6 Drive utterly, far away from us each godless, each voracious foe:
0 Indu, overcome and drive the false afar.
HYMN CVI. SomaPaWna.
To Indra, to theMighty Steer, may these gold-coloured juices go, Drops rapidly produced, that find the light of heaven,
2 Effused, this juice victorious flows for Indra, for his mainte¬
nance.
Soma bethinks him of the Conqueror, as he knows.
3 May Indra in his raptures gain from him the grasp that gath¬
ers spoil, *
And, winning waters, wield the steer-strong thunderbolt.
4 Flow vigilant for Indra, thou Soma, yea, Indu, run thou on :
’ Bring hither splendid strength that finds the light of heaven.
5 Do thou, all-beautiful, purify for Indra’s sake the mighty juice, Path-maker thou, far seeing, with a thousand ways.
6 Best finder of prosperity for us, most rich in sweets for Gods, Proceed thou loudly roaring on a thousand paths.
7 0 Indu, with thy streams, in might, flow for the banquet of
the Gods :
Rich in meath, Soma, in our beaker take thy place.
8 Thy drops that swim in water have exalted Indra to delight: The Gods have drunk thee up for immortality,
9 Stream opulence to us, ye drops of Soma, pressed and purified, Pouring down rain from heaven in floods, and finding light.
10 Soma, while filtered, with his wave flows through the long wool
of the sheep,
Shouting while purified before the voice of spng.
11 With songs they send the Mighty forth, sporting in wood,
above the fleece:
Our psalms have glorified him of the triple height.
12 Into the jars hath he been loosed, like an impetuous steed
for war,
And lifting up his voice, while filtered, glided on.
13 Gold-hued and lovely in his course, through tangles of the
wool he flows,
And pours heroic fame upon the worshippers.
The hymn is a Bort of rifaccimento of Hymn 104.
2 For his maintenance .* bh&rdya: or, for bottle. The Conqueror: Indra 11 Him of the triple height: triprhhthdm: the three heights are probably the firmament, the mountain, and the altar. ‘ Abiding in three receptacles’ * —"Wilson.
HYMN 107 .] THE MOVED A. 373
14 Flow thus, a faithful votary: the streams of meath have been effused.
Thou comest to the filter, singing, from each side.
HYMN CVIT. Soma. Pavam&na.
Henge sprinkle forth the juice effused, Soma, the best of sacred gifts,
Who, friend of man, hath run amid the water-streams.
He hath pressed Soma out with stones.
2 Now, being purified, flow hither through the fleece inviolate
and most odorous. *
We gladden thee in waters when thou art effused, blending thee still with juice aud milk.
3 Pressed out for all to see, delighting Gods, Tndu, Far-sighted
One, is mental power.
4 Cleansing thee, Soma, in thy stream, thou flowest in a watery
robe ;
Giver of wealth, thou sittesfc in the place of Law, 0 God, a fountaiu made of gold.
5 Milking the heavenly udder for dear meath, he hath sat in
the ancient gathering-place.
Washed by the men, the Strong, Far-seeing One streams forth nutritious food that all desire.
6 0 Soma, while they cleanse thee, dear and watchful in the
sheep's long wool,
Thou hast become a Singer most like Angiras: thou madest Suiya mount to heaven.
7 Bountiful, besY of furtherers, Soma floweth on, Hishi and.
Singer, keen of sight.
Thou hast become a Sage most welcome to the Gods: thou madest Surya mount to heaven.
8 Pressed out by pressers, Soma goes over the fleecy backs of
sheep,
Goes, even as with a mare, in tawny-coloured stream, goes in exhilarating stream.
9 Down to the water Soma, rich in kiue, hath flowed with cows,
with cows that have been milked.
1 He; the priest.
4 In the place of Law: in the place of Law-ordained sacrifice.
5 Milking the heavenly udder for dear meath: extracting the sweet and precious juice from the stalk and tendrils of the Soma plant.
THE HYMNS OF
374
[BOOK IZ
They have approached the mixing-vessels as a sea : the cheerer streams for the carouse.
10 Effused by stones, 0 Soma, and urged through the long wool
of the sheep,
Thou, entering the saucers as a man the fort, gold-hued hast settled in the wood.
11 He beautifies himself through the sheep’s long fine wool, like
an impetuous steed in war,
Even Soma Pavamana who shall be the joy of sages and of holy bards,
12 0 Soma,—for the feast of Gods, river-like he hath swelled
with surge,
With the stalk’s juice, exhilarating, resting not, into the vat that drops with meath.
13 Like a clear son who must be decked, the Lovely One hath
clad him in a shining robe.
Men skilful at their work drive him forth, like a car, into the rivers from their hands.
14 The living drops of Soma juice pour, as they flow, the glad¬
dening drink, r
Intelligent drops above the basin of the sea, exhilarating, finding light.
15 May Pavam&na, King and God, speed with his wave over the
sea the lofty rite :
May he by Mitra’s and by Varuna’s decree flow furthering the lofty rite.
16 Ear-seeing, lovely, guided by the men, the God whose home is
in the sea— *
17 Soma, the gladdening juice, flows pressed for Indra with his
Marut host:
He hastens o’er the fleece with all his thousand streams: men make him bright and beautiful.
18 Purified in the bowl and gendering the hymn, wise Soma joys
among the Gods.
Eobed in the flood, the Mighty One hath clad himself with milk and settled in the vats.
9 They have approached the mixing-vessels like a sea ; samvdrandni t from sctmvri, to cover, enclose, surround, must, apparently, mean the vessels that contain the juices and not the juices themselves as S&yapa explains ;—‘his enjoyable juices go (to the pitcher as waters) to the ocean.Wilson.
12 0 Soma . he t is a sort of periphrasis for Soma in the nominative case.
14 Of the sea: of the firmament, or sea of air.
275
HYMN 108.] THE RIGYEEA.
19 0 Soma, Indu, every day thy friendship hath been my delight. Many fiends follow me ; help me, thou Tawny-hned; pass on
beyond these barriers.
20 Close to thy bosom am I, Soma, day and night, 0 Tawny-hued,
for friendship sake.
Surya himself refulgent with his glow have we o’ertaken in his course like birds.
21 Deft-handed ! thou when purified liftest thy voice amid the sea. Thou, Pavam&na, makest riches flow to us, yellow, abundant,
much-desired.
22 Making thee pure and bright in the sheep’s* Jong wool, thou
hast bellowed, steer-like, in the wood.
Thou flowest, Soma Pavamfina, balmed with milk unto the special place of Gods.
23 Flow on to win us strength, flow on to lofty lore of every kind. Thou, Soma, as Exhilarator wast the first to spread the sea
abroad for Gods.
24 Flow to the realm of earth, flow to the realm of heaven, 0
Soma, in thy righteous ways.
Fair art thou whom the sages, 0 Far-seeing One, urge onward with their songs andjhymns.
25 Over the cleansing sieve have flowed the Pavam&nas in a stream, Girt by the Maruts, gladdening, Steeds with Inra’s strength,
for wisdom and for dainty food.
• 26 Urged onward by the pressers, clad in watery robes, Indu is speeding to the vat.
He gendering light, hath made the glad Cows low, the while he takes them as his garb of state.
* HYMN CVIir. Soma Pavam&na,
For Indra, flow thou Soma on, as gladdening juice most sweet, intelligent,
Great, cheering, dwelling most in heaven.
2 Thou, of whom having drunk the Steer acts like a steer: drinking of this that finds the light,
19 Many fiends: the text has only pur&ni, many, in the neuter plural. S&yaua supplies rakshdhsi Bilks has as or fiends. Pass on beyond these barriers :
* overcome those who surround me.*—Wilson.
20 Close to thy bosom am I: * I (delight) in thy presence.’—Wilson.
21 Amid the sea: antarikshe kala&e vd, in the firmament or in the beaker, says S&yana.
25 The Pavamdnas: * thy purified juices/—Wilson.
2 The Steer acts Wee a steer : vrishabhd vrishdydte: 1 the ehowerer Indra is invigorated.'—Wilson. Etasa: one of the horses of the Sun ; or a horse in general;—‘ as a horse comes to the battle.'—S&yana.
376
THE HYMNS OF
[BOOK 7X
He, Excellently Wise, is come to strengthening food, to and wealth like Etasa.
3 For, verily, Pavamaua, thou hast, splendidest, called all the
generations of The Gods to immortality.
4 By whom Dadhyach Navagva opens fastened doors, by whom
the sages gained their wish,
By whom they won the fame of lovely Amrita in the felicity of Gods.
5 Effused, he floweth in a stream, best rapture-giver, in the long
wool of tlie> sheep,
Sporting, as r ’twere the waters’ wave.
6 He who from out the n>cky cavern took with might the red-
refulgent watery Cows,—
Thou masterest the stable full of kine and steeds : burst it, brave Lord, like one in mail.
7 Pi*ess ye and pour him, like a steed, laud-worthy, speeding
through the region and the flood,
Who swims in water, roars in wood;
8 Increaser of the water, Steer with thousand streams, dear to
the race of Deities; r
Who bom in Law hath waxen mighty by the Law, King, God, and lofty Ordinance.
0 Make splendid glory shine on us, thou Lord of strengthening food, God, as the Friend of Gods :
Unclose the fount of middle air.
10 Roll onward to the bowls, 0 Mighty One, effused, as Prince
supporter of the tribes. ^
Pour on us rain from heaven, send us the waters’ flow : incite our thoughts to win the spoil.
11 They have drained him the Steer of heaven, him with a
thousand streams, distilling rapturous joy,
Him who brings all thing excellent.
12 The Mighty One was bom Immortal, giving life, lightening
darkness with his shine.
Well-praised by sages he hath by his wondrous power assumed the Threefold as his robe.
4 Dadhyach Navagva: Dadhyach was the son of Atharvan the priest who first obtained fire and offered Soma and prayer to the Gods. Here he is called a Navagva and consequently one of the Angirases. See both names in Yol. I., Index, Won the fame of lovely Amvita; * obtained the sustenance of the delicious (ambrosial) water/—Wilson.
12 The Threefold ; the morning, noon, and evening libation.
EYMN 109.] THE RIG VEDA. 377
13 Effused is he who brings good things, who brings us bounteous
gifts and sweet refreshing food,
Sonia who brings us quiet homes :
14 He whom our Indra and the Marufc host shall drink, Bhaga
shall drink with Aryaman,
By whom we bring to us Mitra and Varuna and Indra for our great defence.
15 Soma, for Indra’s drink do thou, led by the men, well-weapon-
ed and most gladdening,
Flow on with greatest store of sweets.
16 Enter the Soma-holder, even Indra’s heart, as^mvers pass into
the sea,
Acceptable to Mitra, V&yu, Varuna, the noblest Pillar of the heavens.
HYMN CIX. Soma Pavam&na.
Pleasant to Indra’s, Mifcra’s, Pfishan’s Bhaga’s taste, speed onward, Soma, with thy flowing stream.
2 Let Indra drink, 0 Soma, of thy juice for wisdom, and all
Deities for strength.
3 So flow thou on as bright celestial juice, flow to the vast, im¬
mortal dwelling-place.
4 Flow onward, Soma, as a mighty sea, as Father of the Gods,
to every form.
5 Flow on, 0 Soma, radiant for the Gods and Heaven and Earth,
and bless our progeny.
6 Thou, bright Juice, art Sustainer of the sky : flow, mighty, in
accordance w*th true Law.
7 Soma, flow splendid with thy copious stream through the
great fleece as in the olden time.
8 Born, led by men, joyous, and purified, let the Light-finder
make all blessings flow.
13 The metre of this stanza is G&yatrl YavamadhyA, that is GAyatrf having the middle like a barley-corn, thick in the middle and tapering at both ends : first a PAda of eight syllables, then one of twelve, and lastly another of eight.
The Rtshis are the Agnavo DhishnyAh, sacrifical Agnis or Fires, said to be sons of isvara the Supreme Deity of post-Vedic times.
3 Flow to the vast immortal dwelling-place: ‘ flow for immortality and spacious abode.’—Wilson.
4 To every form: to all the forms or essences of the Gods into which he enters. Or to every power, to aid us in every way.
THE HYMNS OF
m
' [BOOK JX
9 Indu, while cleansed, keeping the people safe, shall all possessions for our own.
10 Flow on for wisdom, Soma, and for power, as a strong courser
bathed, to win the prize.
11 The pressers purify this juice of thine, the Soma, for delight,
and lofty fame.
12 They deck the Gold-hued Infant, newly-born, even Soma,
Indu, in the sieve for Gods.
13 Fair Indu hath flowed on for rapturous joy, Sage for good
fortune irvthe waters* lap.
14 He bears tfle beauteous name of Indra, that wherewith he
overcame all demon foes.
15 All Deities are wont to drink of him, pressed by the men and
blent with milk and curds.
16 He hath flowed forth with thousand streams effused, flowed
through the filter and the sheep's long wool.
17 With endless genial flow the Strong hath run, purified by the
waters, blent with milk. .
18 Pressed out with stones, directed by the men, go forth, 0
Soma, into Indra’s throat. +
19 The mighty Soma with a thousand streams is poured to Indra
through the cleansing sieve.
20 Indu they balm with pleasant milky juice for Indra, for the
Steer, for his delight.
21 Lightly, for sheen, they cleanse thee for the Gods, gold-colour¬
ed, wearing water as thy robe.
22 Indu to Indra streams, yea, downward streams, Strong, flow¬
ing to the floods, and mingling there.
HYMN CX. Soma Pavara&na.
Q’ekpowering Yritras, forward run to win great strength :
Thou speedest to subdue like one exacting debts.
2 In thee, effused, 0 Soma, we rejoice ourselves for great su¬
premacy in fight:
Thou, Pavam&na, enterest into mighty deeds.
3 0 Pavam&na, thou didst generate the Sun, and spread the mois¬
ture out with power,
Hasting to us with plenty vivified with milk.
14 He "bears; according to S&yana, the translation of the first half-line would be ; Indra’s fair body he supports, wherewith, etc. V
3 With plenty vivified with mills; ( with abundant wisdom that procures f. cattle (for thy worshippers)/—Wilson. "/
T£E BtGVfiDA.
379
EYtitf 111 J
4 Thou didst produce him, Deathless God! mid mortal men
foe mamtenan.ee of Law and lovely Amrita:
Thou evermore hast moved making strength flow to us.
5 All round about hast thou with glory pierced for us as 'twere
a never-failing well for men to drink,
Borne on thy way in fragments from the pressed arms,
6 Then, beautifully radiant, certain Heavenly Ones, have sung
to him their kinship as they looked thereon,
And Savitar the God opens as ; twere a stall.
7 Soma, the men of old whose grass was trimmed addressed the
hymn to thee for mighty strength and for renown :
So, Hero, urge us onward to heroic power.
8 They have drained forth from out the great depth of the sky
the old primeval milk of heaven that claims the laud:
They lifted up their voice to Indra at his birth.
9 As long as thou,* 0 Pavam&na, art above this earth and heaven
and all existence in thy might,
Thou standest like a Bull the chief amid the herd.
10 In the sheep's wool hath Soma Pavam&na flowed, while they
cleanse him, like a playful infant,
Indu with hundred powers and hundred currents.
11 Holy and sweet, while purified, this Indu flows on, a wave of
pleasant taste, to Indra,—
Strength-winner, Treasure-finder, Life-bestower.
12 So flow thou on, subduing our assailants, chasing the demans
hard to be encountered,
Well-armed and conquering our foes, 0 Soma.
HYMN CXI. Soma Pavamana.
With this his golden splendour purifying him, he with his own allies subdues all enemies, as Sura with his own allies. Cleansing himself with stream of juice he shines forth yellow- hued and red, when with the praisers he encompasses all forms, with praisers having seven mouths.
5 In fragments: in pieces of the crushed stalk and shoots of the Soma* plant.
6 Beautifully radiant; vasuniohah; according to S&yana, a proper name, Vasuruohas, plural of Vasurueh, Opens as ’twere a stall: ‘drives away the obstructing (darkness).’—Wilson.
1 He: Soma. All enemies ; the fiends of darkness. As Silva with Ms own allies : as Sfirya or the Sun with his attendant beams of light. A ll forms: vlsvd I'Upft : all the lunar mansions, according to S&yana. According to Hille- brandt, (assumest) all beauty. With the praisers ,* rikvabhih .* perhaps the Angirases are intended. Raving seven mouths: that is, one mouth each, the mouth being mentioned in reference to their love of Soma juice.
MS HYMNS OF
aso
[BOOS /X
2 That tfe&siite of the Panis thou discoveredst; thou with
mothers deckest thee in thine abode, with songs of wc^Siip in thine home.
As ’twere from far, the hymn is heard, where holy songs resound in joy. He with the ruddy-hued, threefold hath won life-power, he, glittering, hath won life-power.
3 He moves intelligent, directed to the East. The very beau¬
teous car rivals the beams of light, the beautiful celestial car.
Hymns, lauding manly valour, came, inciting Tndra to success, that ye rr^iy be unconquered, both thy bolt and thou, both be uncoifquered in the war.
HYMN CXII. Soma Pavam&na.
We all have various thoughts and plans, and diverse are the ways of men.
The Brahman seeks the worshipper, wright seeks the cracked, and leech the maimed, Flow, Indu, flow for Indra’s sake.
2 The smith with ripe and seasoned plants, with feathers of the
birds of air,
With stones, and with enkindled flames, seeks him who hath a store of gold. Flow, Iadu, flow for Indra’s sake.
3 A bard am I, my dad’s a leech, mammy lays corn upon the
stones.
Striving for wealth, with varied plans, we follow our desires like luue. Flow, Indu, flow for Indra’s sake.
2 Treasure of the Pants; the rays of light carried off and concealed by the demons of darkness. Thy Mothers: apparently the Dawns. According to S&yana the vasativuri waters. Threefold: there is no substantive in the text, and it is uncertain whab tndMtuhhih refers to. S&yana refers it to the vasativart waters, and explains it by ‘ the supporters of the three worlds.* Grassmann thinks that the beverages, consisting of three ingredients, mixed with the Soma juice are intended. Probably the Dawns, sometimes spoken of as three (cf. VIII. 41. 3), are meant.
3 The very beauteous car: of Soma. Beam of light: sunbeams.
The hymn appears to be an old popular song transformed into an address to Soma by attaching to each stanza a refrain which has no connexion with the subject of the song. But see Vedische Studies I. p, 107. The hymn is translated in Muir’s 0. S. Texts, V. 424.
1 The Brahman * ‘ This verse distinctly proves that the priesthood already formed a profession.’—Muir, 0. S. Texts, 1. 252.
2 Plants : meaning here reeds which were made into arrows. With stones, and with enkindled fames: according to Sftyana, with glistening stones, to form the heads of the arrows Who hath a store of gold: and will be able to pay well for the arrows which the artisan makes for him.
3 My dad: tatah ; a familiar expression, corresponding to nan$ ? mammy.
TRE RIGVEDA.
381
HYMN 113 .]
4 The horse would draw an easy car, gay hosts attract the laugh and jest.
The male desires his mate's approach, the frog is eager for the flood. Flow, Indu, flow for Indra’s sake.
HYMN CXIII. Soma Pavamta.
Let Vyitra-slayiug Indra drink Soma by Saryan&v&n’s side,
U p vigour in his heart, prepared" to do heroic deeis. Flow, f_ ow f or Indra’s sake.
2 Lord of theQuaru,*^ flow thou on, boon Soma, from Arj ika land,
E (fused with ardour au^ w ith faith, and the true hymn of
sacrifice. Flow, Indu, flow w Indra’s sake*
3 Hither hath Sfirya's Daughter brought the wiki Steer whom
Parjanya nursed.
Gandkurvas have seized hold of him, and in the Soma laid the juice. Flow, Indu, flow for Indra’s sake.
4 Splendid by Law ! declaring Law, truth-speaking, truthful in
thy works,.
Enouncing faith, King Soma ! thou, 0 Soma, whom thy maker decks. Flow, Indu, flow for Indra’s sake.
5 Together flow the meeting streams of him the Great and truly
Strong.
* ^ ^
The juices of the juicy meet. Made pure by prayer, 0 Golden- hued, flow, Indu, flow for Indra's sake.
6 0 Pavam&na, where the priest, as he recites the rhythmic
prayer,
Lords it o'er Soma with the stone, with Soma bringing forth delight, flow, Indu, flow for Indra’s sake.
7 0 Pavam&na, place me in that deathless, undecaying world Wherein the light of heaven is set, and everlasting lustre shines.
Flow, Indu, flow for Indra's sake.
8 Make me immortal in that realm where dwells the King, Yivas-
v&n's Son,
Where is the secret shrine of heaven, where are those waters young and fresh. Flow, Indu, flow for Indra's sake.
1 Sctryandvdn: a lake in the Kurukshetra district.
2 Of the Quarters: of the four regions of the sky. Arjilca land: accord¬ ing to S&yana, the country of the Rijikas. Gf. VIII. 7. 29.
3 The wild Steer whom Parjanya nursed : the mighty Soma-plant whoBe growth has been fostered by the God of the rainy cloud. Stirya's Daughter: Tjvaddhd or Faith. Cf. DC. I. 6. Gandharvas; guardians of the heavenly Soma. See Vol. I., Index.
4 Thy maker; the Soma-presser, or the institutor of the sacrifice:—'the upholder (of the rite).’—Wilson.
8 The King: Yama, the ruler of departed spirits, son of Vivasvfin. See Yol. I., Index.
382
TEE RIG VEDA.
IEOOE IX.
9 Makeme immortal in that realm where they move even as they list,'
In the third sphere of inmost heaven where lucid worlds are full of light. Flow, Indu, flow for Tndra’s sake.
10' Make me immortal in that realm of eager wish and strong desir%*-^ : The region of the radiant Moon, where food and full delight are found. Flow, Indu, flow for Indra’s sake.
11 Make me immortal in that realm where happiness , sports, where
Toys and felicities combine, and longing^w^ ff ^ are fulfilled. Flow, Indu, flow for Indra’s sake^-'""^
- Soma Pavam&na,
The man v%o walketh^^ 6 Laws of Indu Pavam&na bid,—
Men call him ripMtf children, him, 0 Soma, who hath met thy thought, Flow, Indu, flow for Indra’s sake.
2 Kasyapa, Rishi, lifting up thy voice with hymn-composers’ lauds,
Pay reverence to King Soma born the Sovran Ruler of the
1 plants. Flow, Indu, flow for Indra’s sake.
3 Seven regions have their several Suns; the ministering priests
are seven;
Seven are the Aditya Deities,—with these, 0 Soma, guard thou us. Flow, Indu, flow for Indra’s sake,
4 Guard us with this oblation whi*h, King Soma, hath been dressed for thee.
Let not malignity conquer us, let nothing evil do us harm. Flow, Indu, flow for Indra’s sake.
9 When they move even as they list: { where action is unrestrained. 1 —Muir. * Where the sun wanders at will. 1 —Wilson.
10 Of the radiant Moon :~the adjective bradhndsya i of the ruddy or brilliant, stands without a substantive. ‘Sun’ is supplied by S&yana, ‘Des rots* tralenden.’—Ludwig, See Hillebrandt, Vedische Mythologies I.,*396.
As regards the joys of the departed, referred to in sCanzas 7—12, Professor von Both observes (Journ, Amer. Orient, Soc. iii, 343, quoted by Dr. Muir, <?, S. Testis, Y. 307) 1 The place where these glorified ones are to live is heaven. In order to show that not merely an outer court of the divine dwellings is set apart for them, the highest heaven, the midst or innermost part of heaven, is expressly spoken of as their seat. This is their place of rest ; and itB divine splendour is not disfigured by any specification of particular beauties or enjoyments, such as those with which other religions have been wont to
adorn the mansions of the blest.There thr- 1 —”y ■ the language used
to describe their condition is the same with ■/.| *■!■■■ the most exalted felicity.’ -
2 Kasyapa : the seer of the hymn addresses himself.
3 Seven regions: the regions of the sky, the four quarters with intermediate points. They are sometimes said to be five, six, or seven in number, but more frequently eight, Aditya Deities: Varuna, Mitra, Aryaman, Bhaga, Daksha, Ansa, and perhaps Dh&tar, Other enumerations also are given, and their number is sometimes said to be eight. See M. Muller, Vedic Hymns, I. p, 252f (Sacred Books of the East, XXXII).
BOOK THE TENTH.
HYMN I. Agni.
High hath the Mighty risen before- the dawning, and come to us with light from out the darkness.
Fair-shapen Agni with white-shining splendour hath filled at birth all human habitations.
2 Thou, being born, art Child of Earth and Heaven, parted
among the plants in beauty, Agni!
The glooms of night thou, Brilliant Babe, subduest, and art coni# forth, loud roaring, from thy Mothers.
3 Here, bemg manifested, lofty Vishnu, full wise, protects his
own supreb^st station.
When they have-offered in his mouth their sweet milk, to him with one accord^ they sing forth praises.
4 Thence bearing food the Mothers come to meet thee, with
food for thee who givest ibodjLts increase.
These in their altered form agail>^bhou meetest. Thou art ’ Invoking Priest in homes of mortals.
5 Priest of the holy rite, with car that glitters, refulgent Ban¬
ner of each act of worship,
Sharing in every God through might aud glory, even Agni Guest of men I summon hither.
6 So Agni stands on eartlda most central station, invested in
^veil-decorated garments.
Born, red of hue, where men pour out libations, O King, a$ great High Priest bring the Gods hither.
7 Over the earth and over heaven, 0 Agni, thou. Son, hast ever
spread above thy Parents.
Come, Youthfullest! to those who long to meet thee, and hither bring the Gods, O Mighty Victor.
1 The Mighty : Agni.
2 Among the plants: according to S&yana, in the fire-sticks.
3 Vishnu: in the form of Agni who is his manifestation on earth. They r worshippers.
4 The Mothers: the plants which nourish life. In their altered form: a* dry wood which Agni, as fire, consumes.
5 Sharing in: because Agni as the bearer of men’s oblations supports ail other Gods.
384
THE HYMNS OF
[BOOK X
HYMN H. Agni.
Gladden the yearning Gods, 0 thou Most Youthful: bring them, 0 Lord of Seasons, knowing seasons,
With all the Priests Celestial, 0 Agni. Best worshipper art thou of all Invokers.
2 Thine is the Herald’s, thine the Cleanser’s office, thinker art
thou, wealth-giver, true to Order.
Let us with Svaha offer up oblations, and Agni, worthy God, pay the Gods worship.
3 To the Gods’ pathway have we travelled, ready to execute
what work we may accomplish.
Let Agni, to? he knows, complete the worship. He is the Priest; let him fix rites and seasons.
4 When we most ignorant neglect the statutes of you, 0 Deities
with whom is knowledge,
Wise Agni shall correct our faults and failings, skilled ,to assign each God his fitting season.
5 When, weak in mind, of feeble understanding, mortals bethink
them not of sacrificing,
Then shall the prudent and discerning Agni worship the Gods, best worshipper, in season.
6 Because the Father hath produced thee, Leader of all our
solemn rites, their brilliant Banner:
So win by worship pleasant homes abounding in heroes, and * rich food to nourish all men.
7 Thou whom the Heaven and Earth, thou whom the Waters,
and Tvashtar, maker of fair things, created,
Well knowing, all along the Fathers’ pathway, shine with resplendent light, enkindled, Agni.
HYMN III. , Agni.
0 King, the potent and terrific envoy, kindled for strength, is manifest in beauty.
He shines, all-knowing, with his lofty splendour : chasing black Night he comes with white-rayed Morning.
1 Seasons: the proper times of worship. Priests Celestial: Agui heing the Hotar, the Asvins the Adbvaryus, Tvashtar the Agnidh, and Mitra the Upavaktar. Asval&yana, as cited by Sfiyana,* gives a different enumeration. See Wilson, note.
2 The Herald is the Hotar or invoking priest: the Cleanser is the Tatar or Purifier, the assistant of the Brahman. Svihd: an exclamation=Ave ! or Hail l
3 The Cods’ pathway: 4 the path that leads to the gods ’—Wilson.
6 The father: PrajApatx ; or the iustifcutor of the sacrifice.—S&yana.
7 The Fathers' pathway : the way that leads to the home of the Manes or
Ancestral Spirits. -
1 0 King; Ludwig takes rdjan here as the nominative case. With white- rayed Morning: I follow Ludwig in taking ruiattm as instrumental for rusatydm*
THE RIG VEDA.
385
HYkN 4.]
2 Having o’ercome the glimmering Black with beatity, and
bringing forth the Dame, the Great Sire’s Daughter, Holding aloft the radiant light of Surya, as messenger of heav * en he shines with treasures, _ *
3 Attendant on the Blessed jD^rn'e'the Blessed hath come : the
Lover followeth
Agni, far-spreadj*^with conspicuous lustre, hath compassed Night A^J^vhitely-shining garments,
4 His gQh*|s-forth kindle as ’twere high voices, the goings of the
ptfspieious Friend of Agni.
-5che rays, the bright beams of the strong-jawed, mighty, adorable Steer are visible as he cometh. • b Whose radiant splendours flow, like sounds, about us, his who . is lofty, brilliant, and effulgent,
Who reaches heaven with best and brightest lustres, sportive and piercing even to the summit.
6 His powers whose chariot fellies gleam and glitter have loudly
roared while, as with teams, he hasted.
He, the most Godlike, far-extending envoy, shines with flames ancient, resonant, whitely-shining.
7 So bring us ample wealth: seat thee envoy of the two
youthful Matrons, Earth and F^vem Let Agni rapid with his # rapid worses, impetuous with impe¬ tuous Steeds, come id f ‘ ,jer *
HYMN IY, Agni.
To thee will T *end praise and bring oblation, as thou hast merited tauds when we invoked thee.
A fo.-cain in the desert art thou, Agni, 0 Ancient King to man who fain would worship.
* Thou unto whom resort the gathered people, as the kine seek the warm stall, 0 Most Youthful,
Thou art the messenger of Gods and mortals, and gqest glori¬ ous with thy light between them.
3 Making thee grow as ’twere some noble infant, thy Mother nurtures thee with sweet affection,
Over the desert slopes thou passest longing, and seekest, like some beast set free, thy fodder.
2 Glimmering Blaok: dark niglxt, faintly lijrY.n l ! y vtnra. The Great Sire’s
Daughter: Ushas or Dawn, daughter of . r ir<».ivii.
3 The lover / Agni who appears together with Dawn.
4 The first line is almost unintelligible. ‘The blazing flames of that mighty
Agm 4o not (deter) his adorers.—Wilson. . - ® ■ * -
l To man: or, to Pfiru. 3 Thy Mother: Eartb* 2$
386 THE HYMNS OF [BOOH X
4 Foolish are we, 0 Wise and free from error; verily, Agni, thou
dost know thy grandeur.
There lies the form : he moves, and licks, and swallows, and, , as House-Lord, kisses the Youthful Maiden.
5 He rises ever fresh in ancient fuel: smoke-bannered, gray, he
makes the wood his dwelling.
Ho swimmer, Steer, he presses through the waters, and to his place accordant mortals bear him.
6 Like thieves who risk their lives and haunt W forest the
twain with their ten girdles have secured him.
This is a new hymn meant for thee, 0 Agni: yoke as it ^ ere thy car with parts that glitter.
7 Homage and prayer are thine, 0 J&fcavedas, and this my song '
shall evermore *exalfc thee.
Agni, protect our children and descendants, and guard with ever-watchful care our bodies.
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Rigveda
Jan 25, 2023 21:35:01 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:35:01 GMT 5.5
HYMN Y. Agni.
Hje only is the Sea, holder of treasures : born many a time . he view§the hearts within us.
He hides hntKi^the secret couple's bosom. The Bird dwells in the middlebt<^he fountain.- 1 2 3
2 Inhabiting one dwellmg^face in common, strong Stallions and* ,
the Mares have come
The sages guard the seat of HSiy^Wer, and keep the highest names concealed within them.
3 The Holy Pair, of wondrous power, have . they formed
the Infant, they who bred produced him,
The central point of all that moves and moves w hile‘
they wove the Sage's thread with insight.
4 The form: the Ahavaniya fire. The Youthful Maiden: ^according to\ S&yana, either the mixed oblation, or the young earth as compared with her withered plants.
6 The twain: the two arms, with their grasping fingers which produce fire by agitation of the fire-stick.
1 He: Agni as the Sun, The secret couple’s bosom: the meaning is uncer¬ tain. The fire-sticks in which Agni is latent may be intended. 4 He waits on the cloud in the neighbourhood of the hidden (firmament)/—Wilson. The Bird: the Sun. The fountain: the source of light in the east.
2 Strong Stallions : perhaps the flames of the Sun. Mares: waters of the firmament. The highest names: of Agni, such as J&tavedas and Vaisv&nara. Concealed within them: in their secret hearts, for worship.
3 The Holy Pair: Heaven and Earth, . The Infant: Agni. The while they
wove: viyantah in the text is unintelligible, and I follow Wallis in reading vayuntt in its stead, The Sage’s thread: the series of sacrifices to which Agni is entitled.
HYMN 6 .] THE RIGVEDA. 387
4 For tracks of Order and refreshing viands attend from ancient
times the goodly Infant.
Wearing him as a mantle, jEarth and Heaven grow strong by food of pleasant drink and fatness.
5 He, calling loudly to the Seven red Sisters, hath, skilled in
sweet dr/nk, brought them to be looked on,
He. horn of old, in middle air hath halted, and sought and found the covering robe of Pdahan.
6 Seven are the pathways which the wise have fashioned ; to
one of these may come the troubled mortal.
He standeth in the dwelling of the Highest, a Pillar, on sure ground where paths are parted. *
7 Not Being, Being in the highest heaven, in Aditi's bosom and
in Daksha's birthplace,
Is Agni, our first-born of Holy Order, the Milch-cow and the Bull in life's beginning.
HYMN VX Agni.
This is that Agni, he by whose protection, favour, and help the singer is successful;
Who with the noblest flames of glowing fuel comes forth en¬ compassed with far-spi^ading lustre.
5 The Seven red Sisters: the seven tongues or flames of Agni, called Mli f Icardlt, etc.—SAyana. And found the covering robe of P'dskan: and hath reappeared in the form of Pdshan or the Sun.
■ 6 Pathways: long lines of light. The Wise ; the Fathers. The troubled mortal: the man who is longing for daybreak may approach the pathway of- light. Wallis translates the second line differently :—‘The support of life in the home of the highest, at the divergence of the ways, standeth on sure ground.' He: apparently Agni as the Sun, to whom the troubled or sinful man comes for light or* forgiven ess. Pillar: support and stay of the uni¬ verse, like the Skamb ha of Atharva-veda, X. 7. Where paths are parted: where' ends the dark road which the Sun travels by night, and the bright path of his daily course begins. 1
7 Not Being , Being . non-existent, existent. ‘ asachcha sachcha, ‘both unevolved and evolved/ identifying Agni with the first cause and first effect with a reference to such texts as Asad evam idam agra dsit ‘the non existent
existent (or unevolved) was verily before this (creation).'_Wilson, from
Adki=t>vva[ue, Dahsha^ivipyua. Here Agni is represented as Prajapafci who as a yet undeveloped embryo is at the same time both male and xemale.-—Ludwig. Or Daksha may be the Sun and Aditi the Earth. ‘ In fact Agm is identified with all things. These latter hymns to Agni are very obscure: the notions are mystical; many of the terms are unusual, or are
un usually applied; and the construction is singularly elliptical and loose _
Wilson.
Tins Hymn has been wholly translated, with comments, by Wallis. See The Cosmology of the Rigveda, pp. 48—50. ■
388
THE HYMNS OF
[BOOK X
2 Agni, the Holy Ola the everlasting, who shines far beaming
with celestial splendoura* &
He who hath come unto hi^'L^ends with friendship, like a fleet steed who never trips or stunvh]es.
3 He who is Lord of all divine oblation, shared "by all living
men at break of morning, x
Agni to whom our offerings are devoted, in whbm.yests he whose car, through might, is scatheless.
4 Increasing by his strength, while lauds content him, with"
easy flight unto the Gods he travels.
Agni the cheerful Priest, best Sacrifices balms with his tongue the Godb with whom he mingles.
5 With songs and adorations bring ye hither Agni who stirs
himself at dawn like Indra,
Whom sages laud with hymns as Jltavedaa of those who wield the sacrificial ladle.
6 In whom all goodly treasures meet together, even as steeds and riders for the booty.
Incliuing hither bring us help, 0 Agni, even assistance most desired by Indra.
• 7 Yea, at thy birth, when thou badst sat in glory, thou, Agni, wast the aim of invocations. ?
The Gods came near, obedient to thy summons, and thus at¬ tained their rank as chief Protectors.
HYMN VII. -Agni.
0 Agni, shared by all men liviug bring us good luck for sacrifice from earth and heaven.
With us be thine intelligence, Wonder-Worker! Protect us, God, with thy far-reaching blessings. ^
2 These hymns brought forth for thee, 0 Agni, laud thee for ‘
bounteous gifts, with cattle arid with horses.
3 The exact meaning of the second line is unce^in ;—'and in whom (the sacrificer), whose sacrifice is undisturbed by his foes,"throws his choice obla¬ tion.’—Wilson.
5 At dawn: with Grassmann I take usrttni here to be a loe&tiye. S&yana
explains it as Ihogdndm utsrdvincim, the bestower of enjoyments. At^ording to T . %•*- *■ 1 —station, the translation of the first line would, be : ‘WrBh^ngs in - 1 . -“iug ye hither the Lord of morning’s bine, the quivering Agni.*
6 Riders : sdptlmntah: the word properly means 4 possessed of horses/ and is applicable to drivers as well as riders. For the booty ; to win the spoil, or to guard it from others.
1 Thine intelligence: the meaning of prahetaih here is not clear. Wilson translates it by ‘indications (of favour)’; Ludwig by ‘wishes’; and Grass Uiann by ‘light/
THE MG VEDA.
389
HYMN 8.]
Good Lord, when man from thee hath gained enjoyment, by hymns, 0 nobly-born, hath he obtained it.
3 Agni I deem my Kinsman and my Father, count him my
Brother and my Friend for ever.
I honour as the face of lofty Agni in heaven the bright and holy light of Surya.
4 Effectual, Agni, are our prayers for profit. He whom, at home,
thou, Priest for ever, guardest
Is rich in food, drawn by red steeds, and holy: by day and night to him shall all be pleasant.
5 Men with their arms have generated Agni, helpful'hs some kind
friend, adorned with splendours,
And stablished as Invoker mid the people the ancient Priest, the sacrifice’s lover.
6 Worship, thyself, 0 God, the Gods in heave'n: what, void of
knowledge, shall the fool avail thee ?
As thou, 0 God, hast worshipped Gods by seasons, so, nobly- born ! to thine own self pay worship.
7 Agni, be thou our Guardian and Protector; bestow upon us
life and vital vigour. *
Accept, 0 Mighty One, the gifts we offer* and with unceasing care protect our bodies.
HYMNJpfL Agni.
Agni advances with his loffeplbanner: the Bull is bellowing to, the earth and heavens*"'
He hath attained^th^sky’s supremest limits : the Steer hath waxen in the lap of waters.
2 The Bull, the.ybungling with the hump, hath frolicked, the strong and never-ceasing Calf hath bellowed.
Bringing our offerings to the Gods’ assembly, he moves as Chief in his own dwelling-places.
3 The second line is remarkable as a direct declaration of the relationship of Agni and SCirya.—Ludwig.
7 Be thou otir Guardian and Protector: avitd , says Sdyana, is a protector from obvious dangers and gopd a preserver from perils that are unseen.
1 Advances: through the firmament. His lofty banner ; the lightning. Waters : of the firmament.
2 Never-ceasing ;[ct$rem $; according to Skyana, f undecaying.* f Glorious.*— Wilson.
390 THE HYMNS OF [BOOK X
3 Him who hath grasped his Parents’ head, they stablished at
sacrifice as a wave of heavenly lustre.
In his swift flight the red Dawns borne by horses refresh their bodies in the home of Order.
4 For, Vasu, thou precedest every Morning, and still hast been
the Twins’ illuminator.
For sacrifice, seven places thou retainest while for thine own self thou engenderest Mitra.
5 Thou art the Eye and Guard of mighty Order, and Yaruna
when to sacrifice thou comest.
Thou art the Waters’ Child, 0 Jdtavedas, envoy of him whose offering thou acceptest.
6 Thou art the Leader of the rite and region, to which with thine
auspicious teams thou tendest.
Thy light-bestowing head to heaven thou liftest, making thy tongue the oblation-bearer, Agni.
7 Through his wise insight Trita in the cavern, seeking as ever
the Chief Sire’s intention,
Carefully tended in his Parents’ bosom, calling the weapons kin, goes forth to combat.
8 Well-skilled to use the weapons, of his Father, Aptya, urged
on by Indra, fought the battle.
Then Trita slew the foe seven-rayed, three-headed, and freed the cattle of the Son of Tvashtar.
3 His Parents' head: the head or forehead of Heaven and Earth, or of the two fire-sticks. The red Hawns: or the flames, according to S&yana. There is no substantive in the text. The home of Ordw; probably the Sun, if the Dawns are spoken of; ancl the place of law-ordained sacrifice according to S&y ana’s explanation.
4 The Twins' illuminator: lighter-up of day and night, that is, of the end of night, or very early morning. But Bee Hillebrandt, Yaruna und Mitra, p. 116. Seven places: seven altars for the sacrificial fire. Mitr'd: the Sun.
6 Vamna: King and Governor.
6 And region: thou knowest, and canst show the way through, the firmament.
7 In the cavern: in the secret depth of the firmament. Seeking . Me
Chief Sire's intention: wishing to carry out the design of Indra or perhaps of Dyaus or Dyu. His Parents: ‘the parental heaven and earth.*—Wilson. Calling the weapons kin: calling the weapons, i. c. the bolts which are pro¬ duced from the sky, akin, simply means claiming them as belonging to his father Dyu as they are in the next stanza spoken of as paternal (pitryani).— Macdonell, J. R. A. S., July, 1893, p. 428,
8 Of his Father: belonging to the Chief Sire of stanza 7. The foe: the special enemy of Trita is Trisiras the son of Tvashtar, called Yisvardpa or the Multiform. The cattle of the Son of Tvashtar ; the cows imprisoned by him, the showers obstructed by the fiend.
For the legends founded on the last three stanzas of this hymn, see Muir, 0. S, Texts, Y. pp, 229 —233, See also Bergaigne, La Religion Y4digue, U« 329, 330.
HYMN 10.] THE RIG VEDA. 391
9 Lord of the brave, Indra cleft him in pieces who sought to gain much strength and deemed him mighty.
He smote his three heads from his body, seizing the cattle of the omniform Son of Tvashtar.
HYMN IX. Waters.
Ye, Waters, are beneficent: so help ye us to energy That we may look on great delight.
2 Give us a portion of the sap, the most auspicious that ye have, Like mothers in their longing love.
3 To you we gladly come for’him to whose abode ye send us on ; And, Waters, give us procreant strength. * ^
4 The Waters be to us for drink, Goddesses for our aid and bliss: Let them stream to us health and strength.
f> I beg the Floods to give us balm, these Queens who rule o’er precious things,
And have supreme control of men.,
6 Within the Waters—Soma thus hath told me—dwell all balms
that heal,
And Agui, he who blesseth all.
7 0 Waters, teem with medicine to keep my body safe from harm, So that I long see the Sun.
8 Whatever sm 1S found in me, whatever evil I have wrought, If I have ae & or falsely sworn, Waters, remove it far from me.
9 The craters I this day have sought, and to their moisture
Aave we come:
O Agni, rich in milk, come thou, and with thy splendour cover me, HYMN X. '* Yama. Yam!.
Fain would I w*r) my friend to kindly friendship. So may the Sage, come through the air’s wide ocean,
Bemembering the earth and days to follow, obtain a son, the issue of his father.
1 Great delight * according to the scholiast, meaning perfect knowledge of Brahma. See Wilson’s note.
3 The meaning of the stanza is obscure. It appears to have been recited by the priest at the consecration of a new house.
The first three stanzas are to be repeated by Br&hmans at their morning ablutions. See Colebrooke’s Essays, Essay I. On the Religious Ceremonies of the Hindus. See also Lanman, Sanskrit Reader , p. 3/6,
6 Stanzas 6—9 are repeated from Book I. 23. 20—23.
Yama and Yarn!, son aud daughter of Yivasv£n, are the Rishis as well as the deities of the hymn which is a dialogue between them.
Yama and Yami are, says von Roth, * as their names denote, twin brother aud sister, and are the first human pair, the originators of the race. As the
392
$be hymns op
{BOOH X
2 Thy friend loves not the friendship which considers her who is
near in kindred as a stranger.
Sons of the mighty Asnra, ^ the Heroes, supporters of the heavens, see far around them.
3 Yea, this the Immortals seek of thee with longing, progeny of
the sole existing mortal.
Then let thy soul and mine be knit together, and as a loving husband take thy consort.
4 Shall we do now what we ne'er did aforetime ? we who spake
righteously now talk impurely?
Gandharva in the floods, the Dame of Waters— such is our bond, sffoh our most lofty kinship.
5 Even in the womb God Tvashtar, Yivifier, shaping all forms, . /
Creator, made us consorts.
None violates his holy ordinances : that we are his the heavens and earth acknowledge.
G Who knows that earliest day whereof thou speakest? Who hath beheld it % Who can here declare it ?
Hebrew conception closely connected the parents of mankind by making the woman formed from* a portion of the body bs, the man, so by the Indian tradition they are placed in the relationship of This thought is laid
by the hymn in question in the mouth of Yami hers&f^ when she is made to say : * Even in the womb the Creator made us for husbav^ and wife.’ ’ Profes¬ sor Muller, on the other hand, says (Lectures on the Sch*^ G 0 f Language second series, p. 510): * There Is a curious dialogue between (Yami) and her brother, where she (the night) implores her brother (the dayJVmake her his wife, and where he declines her offer, ‘because/ as he says, ‘blL ] )are called it a sin that a brother should marry his sister/' Again, p. 521, ‘'^ ere is not a single word in the Yeda pointing to Yuma and Yami as the first coiipu
of mortals, the Indian Adam and Eve.If Yamahad been the first createaX
of men, surely the Vedic poets, in speaking of him, co^ld not have passed this N \ over in silence.’ See, however, the passage from the Atharva-veda, XYIII.
3, 13, to be quoted further on. [Reverence ye with an oblation Yama, the son of Yivaavat, the assembler of men, who was the first of men that died, and the first that departed to this (celestial) world].’ Muir, 0, S, Texts, Y. p.
[ -.$S8. Yama as the first man may perhaps be, as Prof. Max Muller holds, ‘ a later phase of religious’thought.’
1 Yarn! speaks The Sage; vedhdh : Yama, whom she wishes to give her a son. Gome: Sftyana explains the masculine participle jaganvftn by the femi¬ nine gatavatl, that is, I, Yami. who have come. The earth: which, otherwise, will remain without human inhabitants.
2 Yama replies. A stranger: of a different family, and so a lawful wife. Sons of the mighty A sura; the spies or sentinels spoken of in stanza 8.
3 Yarn! speaks.
4 Yama replies. Gandharva: Yivasv&n or the Sun. In the floods * in the waters of the firmament. The Dame of Waters: Sarnnyu. ‘ His aqueous wife/
—Muir. Such in our bond: these are our parents. But see Ludwig, Ueber die nenesten Arbeiten, u, s,w } p. 107.
5 Yami speaks.
MtMN io], ' He ntavEDA. 393
Great is the Law of Varuna and Mitra. What, wanton ! wilt thou say to men to tempt them ?
7 I, Yam?, am possessed by love of Tama, that I may rest on the
same couch beside him.
I as a wife would yield me to my husband. Like car-wheels let us speed to meet each other.
8 They stand not still, they never cVose their eyelids, those
sentinels of Gods who wander round us.
Not me—go quickly, wanton, with another, and hasten like a chariot wheel to meet him.
9 May Surya’s eye with days and nights endow -him, and ever
may his light spread out before him.
In heaven and earth the kindred Pair commingle. On Yarn? be the unbrotherly act of Yama.
10 Sure there will come succeeding times when brothers and
sisters will do acts unmeet for kinsfolk.
Not me, 0 fair one,—seek another husband, and make thine arm a pillow for thy consort.
11 Is he a brother when no lord is left her % Is she a sister when
Destruction comethj
Forced by my love these many words I utter. Come near, and hold me in thy close embraces.
12 1 will not fold mine arms about thy body : they call it sin
when one comes near his sister.
Not me,—prepare thy pleasures with another: thy brother seeks not this from thee, 0 fair one.
6 Yama replies. To tempt them: the meaning of vichyd is uncertain. The S. P. Lexicon explains it by * deceitfully,* ‘ Falsely/—Grassm&nn, ‘ What sayest thou, who punishesb men with hell ? ’—Wilson.
I Same couch : see Benfey, Vedica und Verwandtes, pp. 39—42, for a, differ¬ ent explanation of samdnd ydnau. 'Wm-
8 Yama replies. Sentinels of Gods: recording angels who watch men’s actions.
9 Yami speaks. The meaning seems to he: if there be any guilt let me take it upon myself, and let not Tama’s life be shortened by way of punish¬ ment. The kindred Pair : Day and Night.
10 Yama replies. ‘ Make thine arm a pillow/—Wilson. '
II Yamt speaks. Destruction : Nirriti ; the utter extinction of the human race. * The meaning is, a true brother will not let his sister lack a husband, and a true sister will not let her brother lack a wife/—Wilson’s Translation, Editor’s note.
12 Yama replies.
394 fHB HYMNS OT [BOOK X
13 Alas I thou art indeed a weakling, Yama; we find in thee no
trace of heart or spirit.
As round the tree the woodbine clings, another will cling about thee girt as with a girdle.
14 Embrace another, Yami/ let another, even as the woodbine
rings the tree, enfold thee.
Win thou his heart awl let him win thy fancy, and he shall form with thee a bjest alliance.
HYMN XI. Agni.
The Bull hath yielded for the Bull the milk of heaven : the Son of Aditi can never be deceived.
According tcAiis wisdom Yaruna knoweth all; may he, the Holy, hallow times for sacrifice.
2 Gandharvi spake: may she, the Lady of the Hood, amid the
river’s roaring leave my heart untouched.
May Aditi accomplish all that We desire, and may our eldest Brother tell us this as Chief.
3 Yea, even this blessed Morning, rich in store of food, splendid,
with heavenly lustre, hath shone out for man,
Since they, as was the wish of yearning Gods, brought forth that yearning Agni for the assembly as the Priest.
13 Yami speaks.
Sdyana’s in terpretation of this difficult hymn differs in many places from that which X have adopted, and Wilson’s Ti'anslation should be consulted for the views of the great Indian Commentator and the Pandits of his time. The hymn has been transliterated, translated, and annotated by Dr. Muir, 0. S, Texts, V. 288—291. It has also been translated by the authors of the Sie- lenzig Liedev, and fully discussed by Dr. J. Ehni in Her Vedische Mythus des Yama. See also Hillebraiidt, Vedische Mythologie, I, p. 490.
- +
The subject of the hymn is the origin and institution of sacrifice, first established by Agni under the authority of Yaruna, who must be regarded as the deity of the first stanza.
1 The Bull: the mighty Soma. For the Bull: for mighty Yaruna. The milk of heaven: the divine Soma juice, to be used at sacrifice. The Son of Aditi: Yaruna. A ccording to his wisdom: yathd dhiyct: the two words taken together as an adverbial phrase. According to Sayan a, it is Agni who milks the streams of prosperity from heaven for the worshipper. I have generally followed Piscbel’s interpretation of the first five stanzas (Vedische Stitdien, I, pp. 188, 189).
2 Gandharvi: said to be tbe daughter of Surabhi (one of the daughters of Baksha), and the mother of the race of horses. Here she appears to be an Apsaras or water-nymph, haunting the banks of rivers and practising the seductive arts of a siren. The meaning seems to be, let no disturbing influ¬ ence unsettle my devout thoughts. Oar eldest Brother: Yaruna, regarded as the founder of society united by common religious observances.
3 The poet regards the coming of the dawn as a proof that the sacrifice is successful. Since they: the priests
HYMN 12.]
TtiE HlGtEDA.
395
4 And the fleet Falcon brought for sacrifice from afar this flow¬
ing Drop most excellent and keen of sight,
Then when the Aryan tribes chose as Invoking Priest Agni the Wonder-Worker, and the hymn rose up.
5 Still art thou kind to him who feeds thee as with grass, and,
skilled in sacrifice, offers thee holy gifts.
When thou, having received the sage’s strengthening food with lauds, after long toil, comest with many more.
6 Urge thou thy Parents, as a lover, to delight: the Lovely
One desires and craves it from his heart.
The priest calls out, the saerificer shows his skill, the Asura tries his strength, and with the hymn is stirred.
7 Far-famed is he, the mortal man, 0 Agni, thou Son of Strength,
who hath obtained thy favour.
He, gathering power, borne onward by his horses, makes his days lovely in his might and splendour.
8 When, Holy Agni, the divine assembly, the sacred synod mid
the Gods, is gathered,
And when thou, Godlike One, dealest forth treasures, vouch¬ safe us, too, our portion of the riches.
9 Hear us, O Agni, in your common dwelling : harness thy rapid
car, the car of Amrit.
Bring Heaven and Earth, the Deities’ Parents, hither: stay with us here, nor from the Gods be distant.
HYMH XII. - Agni.
Heaven and Earth, first by everlasting Order, speakers of truth, are near enough to hear us,
When the God, urging men to worship, sitteth as Priest, as¬ suming all his vital vigour.
4 This flowing Drop : the Soma, brought from heaven by the Falcon. See IV. 26 and 27.
5 Thou: Agni. As with grass: ‘ as pasture satisfies (the herds).’—Wilson. With many more: bringing many other Gods to the sacrifice.
6 ha lover; woos his mistress. Agni is called upon to entreat his parents, Heaven and Earth, to reproduce him perpetually. The Lovely One: Agni. Saerificer; mahhah ; see Vedic Hymns } I. p. 47. The original hymn appears to end with this difficult stanza.
9 Rapid: dravitnum ; taken by S&yana with amritasya and explained by * distilling the drink of Gods.’ Nor from the Gods be distant: ‘ let none of the gods be absent.’—Wilson,
1 First: most exalted as well as most ancient. The God ; Agni. As Priest ; as Ho tar, invoker, or herald.
396 ThB HYMNS OF [BOOK t.
2 As God comprising Gods by Law Eternal, bear, as the Chief
who knoweth, our oblation,
Smoke-bannered with the fuel, radiant, joyous, better to praise and worship, Priest for ever.
3 When the cow’s nectar wins the God completely, men here
below are heaven’s and earth’s sustainers.
All the Gods came to this thy heavenly Yajus, which from the motley Pair milked oil and water.
4 I praise your work that ye may make me prosper : hear, Heaven
and Earth, Twain Worlds that drop with fatness.
While days and nights go to the world of spirits, here let the Parents wifch sweet meath refresh us.
5 Hath the King seized us 1 How have we offended against his
holy ordinance ? Who knoweth ?
Por even Mitra mid the Gods is angry: there are both song and strength for those who come not.
6 ’Tis hard to understand the Immortal’s nature, where she who
is akin becomes a stranger.
Guard ceaselessly, great Agni, him who ponders Yama’s name, easy to be comprehended.
7 They in the synod where the Gods rejoice them, where they
are seated in Vivasv&n’s dwelling,
Have given the Moon his beams, the Sun his splendour * the Two unweariedly maintain their brightness.
2 Better to praise: more skilled than men in praising the Gods.
3 This stanza is very obscure. The meaning seems to be that, by possess¬ ing the amrifc, ambrosia, or nectar contained in the milk of the sacrificial cow and in the Soma juice which wins and captivates Agni, men are enabled to offer acceptable sacrifices to the Gods, and thus to support the heavens and earth. Heavenly Yajvs: divine sacrificial prayer or forrnuk,. But divydm by its position in the verse seems rather to belong to ghritem , butter or sacri¬ ficial oil. The motley Pair: dni; many-coloured heaven and earth.
* When the self-aggregated ambrosia of the divine Agni is generated from his radiance, then the products from it sustain both heaven and earth, all the worshippers glorify this thy oblation, the celestial nutritious water which thy white radiance milks forth,*—Wilson. According to S&yana, the products from it are the plants and trees which spring from the cmrit or rain which rewards the oblations of men, and the vl&ve devffh of the text are savve stotdrah, all the worshippers. Some meaning is apparent in this paraphrase, but it cannot be extracted from the words of the text.
5 The King: Yaruna. For even Mitra: we must have committed some sin, for even Mitra, the Friend, the gracious God, is wroth with us. Strength; strengthening sacrificial viands. For those who come not: for the Gods who will not yet come to receive our worship and oblations.
6 This stanza is apparently a later addition. The latter half of the first line is taken from X. 10. 2, but its application here is not obvious.
7 In Vivasvdn's dwelling; ‘ on the altar of the sacrificer,’—Wilson, Heaven or the realm of the Sun is intended.
TRE RIQVEDA.
397
RYMN 13.]
8 The counsel which the Gods meet to consider, their secret
plan,— of that we have no knowledge.
There let God Savitar, Aditi, and Mitra proclaim to Yarupa that we are sinless.
9 Hear us, 0 Agni, in your common dwelling ; harness thy rapid
car, the car of Arnrit.
Bring Heaven and Earth, the Deities* Parents, hither: stay with us here, nor from the Gods be distant.
HYMN XIII. HavirdMnas.
I yoke with prayer your ancient inspiration: may the laud rise as on the prince’s pathway. ^
All Sons of Immortality shall hear it, all the* possessors of ce¬ lestial natures.
2 .'When speeding ye came nigh us like twin sisters, religious- hearted votaries brought you forward.
Take your place, ye who know your proper station : be near, be very near unto our Soma.
Z Five paces have I risen from Earth : I follow her who hath four feet with devout observance.
This by the Sacred Syllable have I measured; I purify in the central place of Order.
4 He, for Gods* sake, chose death to be his portion. He chose not, for men’s good, a life eternal.
They sacrificed Brihaspati the Bishi. Yama delivered up his own dear body.
4 The deities are the two Sakatas, small carts or barrows used at sacrifices to carry the materials, especially the Som-plant, hence called Ravirdhdnas , oblation-bearers.*—Wilson.
1 The prince is the noble who institutes the sacrifice. • Like the path of the worshipper.’—Wilson.
3 This stanza is most obscure. Wilson, following S&yana, translates: * I make th-Q five stages of the sacrifice ascend ; I take four steps’ 9 by pious observances ; with the sacred syllable I perfect this (adoration) j I purify (the Soma ) on the navel of the sacrifice/ The Jive stages are, according to S&yana, the five elements of the sacrifice, grain, Soma, the kine, the Puroddsa cake, and the clarified butter. The four steps are the metres most commonly used
The words as they stand in the text do not appear to be susceptible of any satisfactory explanation.
4 Re: Yama. See X, 14. 1. For Gods 1 sake; his death being the type of the sacrifices which support and delight the Gods. For men's good ; See X. 90. 8—14 for the results of the sacrifice of Purusha, with whom Yama may be identified. They: the Gods. This P&da is unintelligible as it stands. Instead of brihaspdtini yajUdm akrinvato ruhim i Prof. Ludwig would read Vaivasvatam yajnatn atanuta rishih , the Bislii performed the Vaivasvata, or funeral, sacrifice (Ueber die neuestm^ u. s. w. } p. 110). I have mainly followed Ehni, Der Yedische Mythm des Yama^ pp. IdQ—162, but the exact meaning of the stanza is still doubtful to me.
898 THE HYMNS OF [BOOK X
5 The Seven flow to the Youth on whom the Maruts wait: the Sons unto the Father brought the sacrifice.
Both these are his, as his they are the Lords of both : both toil; belonging unto both they prosper well.
HYMN XIV. Yama,
Honour the King with thine oblations, Yama, Vivasv&n’s Son, who gathers men together,
Who travelled to the lofty heights above us, who searches out * and shows the path to many.
2 Yama first fouud for us a place to dwell in: this pasture never
can be taken from us.
Men born on earth tread their own paths that lead them whither our ancient Fathers have departed.
3 Matali prospers there with Kavyas, Yama with Angiras’ sons,,
Brihaspati with Eikvans:
Esaiters of the Gods, by Gods exalted, some joy in praise and some in our oblation.
4 Come, seat thee on this bed of grass, 0 Yama, in company
with Angirases and Fathers.
Let texts recited by the sages bring thee: 0 King, let this oblation make thee joyful.
5 Come, Yama, with the Angirases the Holy, rejoice thee here
with children of Virftpa.
To sit on sacred grass at this our worship, I call Vivasvan, too, thy Father hither.
5 The Seven: rivers. According to S&yana, metres. The Youth: Indra. The Sons: the Maruts. The Father: Indra. Both these; havivdhdnas. Of loth : Gods and men. Unto hope': to Gods and men, or t# Heaven and Earth.
_
The hymn is a funeral address, partly to Yama the God of the Dead and partly to the soul of the departed whose body is being consumed on the pile.
1 Yama: the deified Lord of the Dead : originally the first who died and ao showed the souls of his successors the way to the home of th# departed. See X. 12. Lofty heights; of heaven, the abode of the Blest.
3 MdtaU: a divine being, identified by the Commentators with Indra whose charioteer was M&fcali. Kavyas; a class of Manes, the spirits of a pious race of ancient time. Angiras’sons: the Angirases, the typical first sacri- ficers. See Vol. I., Index. Bikvans: or singers, a clasB of spirits or deities who. attend and sing the praises of Brihaspati. See YII. 10. 4. Some joy in praise: the Gods delight in Svfthl, the sacrificial exclamation, worship or praise. . Some in our oblation: the Manes delight in Svadhd, the sweet food or oblation which is presented to them.
4 Angirases and Fathers ; or, perhaps, Angirases our Fathers.
5 Children of VirUpa: Vairftpas, a sub-division of the Angirases.
THE niGVEDA.
MYMN 14. j
309
6 Our Fathers are Augirases, Navagvas, Atharvans, Bhrigus who
deserve the Soma.
May these, the Holy, look on us with favour, may we eujoy their gracious loving-kindness.
7 Go forth, go forth upon the ancient pathways whereon our
sires of old have gone before us.
There slnilt thou look on both the Kings enjoying their sacred food, God Varuna and Yarn a.
8 Meet Yama, meet the Fathers, meet the merit of free or or¬
dered acts, in highest heaven.
Leave sin and evil, seek anew thy dwelling, and bright with glory wear another body. *
9 Go hence, depart ye, fly in all directions : this place for him
the Fathers have provided.
%V Yama bestows on him a place to rest in adorned with days and beams of light and waters.
^ 10 Bun and outspeed the two dogs, Sarama’s offspring, brindled,
' four-eyed, upon thy happy pathway.
l>r,w nigh then to the gracious-minded Fathers where they rejnice - company with Yama.
11 And those two "dago ^ thine, Yama, the watchers, four-eyed,
who look on men and gnat a the pathway,—
Entrust this man, 0 King, to their protection, and with pros¬ perity and health endow him.
12 Dark-hued, insatiate, with distended nostrils, Yama’s two en¬
voys roam among the people;
May they restore to us a fair existence here and to-day, that we may see the sunlight.
13 To Yama pour the Soma, bring to Yama consecrated gifts:
To Yama sacrifice prepared and heralded by Agni goes.
1A Offer to Yama holy gifts enriched with butter, and draw near: So may he grant that we may live long days of life among the Gods.
o 'Naatagvas, Atharvans, Bhrigus. priestly families of ancient times.
7 Tliis s '&ncl the following stanza are addressed to the spirit of the dead man whose funeral rites are being celebrated.
8 JFree or ordered acts: voluntary good works and prescribed sacrifices, whose merit is stored up in heaven to be enjoyed on arrival by the spirits of the pious who have performed them.
9 According to Siiyana, this stanza is addressed to the Pis&chas and other evil spirits that haunt the place of cremation.
10 The spirit of the departed is addressed. The two dogs: offspring of
Saram&, the hound of Iudra. See Yol. I., Index. '
13 The three following stanzas are addressed to the priests.
400
THE HYMNS OF
[BOOK X
15 Offer to Yama, to the King, oblation very rich in meath :
Bow down before the Bishis of the ancient times, who made
this path in days of old.
16 Into the six Expanses flies the Great One in Trikadrukas. The G&yatri, the Trishtup, all metres in Yuma are contained.
HYMN XV. Fathers.
May they ascend, the lowest, highest, midmost, the Fathers who deserve a share of Soma.
May they who have attained the life of spirits, gentle and righteous, aid us when we call them.
Now let net pay this homage to the Fathers, to those who passed of old and those who followed,
Those who have rested in the earthly region, and those who dwell among the Mighty Baces.
I have attained the gracious-minded Fathers, I have gained son and progeny from Vishnu.
They who enjoy pressed juices with oblation, seated on sacre^"' grass, come oftenest hither.
Fathers who sit on sacred grass, come, help offer¬
ings have we made for you ; accept^^
So come to us with mostjW^ 11 ^ and give us health and strength withoUFlTtrouble. ~
5 May they, the Fathers, worthy of the Soma, invited to their favourite oblations
Laid on the sacred grass, come nigh and listen : may they be gracious unto us and bless us.
16 The meaning appears to be that the Great Unit, Yama as All-God, broad¬ ens and fills the universe after plentiful libations of Soma juice in the Three Kadruka days, or first three days of the Abhiplava festival. See Elmi, Yama, pp. 154—157. For different explanations, see Bergaigne, I. 178; II. 122, 127.
This hymn, with the exception of the last stanza, has been translated, and annotated by Muir, 0. & Texts, V. pp. 291—295, by the authors of the Skbenzig Lieder, and by Prof. Peterson, Hymns from the Figveda.
1 Ascend; rise to higher rank; obtain the ^ *' * ■ ■■ "** ' > Sftyana.
Lowest , highest, midmost; the Fathers are c‘ \ . ,/ ■ , . degrees
of merit acquired on earth.
2 The earthly region : the firmament nearest to the Barth. See VIII. 77. 5. The Mighty Faces: of the Gods.
8 Son and progeny: napdtam cha vihrdmanam cha: the meaning appears to be, as suggested by.Ludwig, that the speaker has discharged his obligation to the Fathers by begetting a son through the favour of Vishnu. Still vikrchna - ham is an unintelligible expression in this connexion. See The Hymns of the Athawa-vcda, XVIII. 1. 45, note.
HYMN 15.]
THE RIGVEEA.
401
6 Bowing your bended knees and seated southward, accept this
sacrifice of ours with favour.
Punish us not for any sin, 0 Fathers, which we through human frailty have committed.
7 Lapped in the bosom of the purple Mornings, give riches to
the man who brings oblations.
I Grant to your sons a portion of that treasure, and, present,
give them energy, ye Fathers.
8 Our ancient Fathers who deserve the Soma, who came, most
noble, to our Soma-banquet,—
With these let Yama, yearning with the' yearning, rejoicing eat our offerings at his pleasure.
9 Come to us, Agni, with the gracious Fathers who dwell in
glowing light, the very Kavyas,
Who thirsted mid the Gods, who hasten hither, oblation- winners, theme of singers’ praises.
< 10 Come, Agni, come with countless ancient Fathers, dwellers in light, primeval, God-adorers,
Eaters and drinkers of oblations, truthful, who travel with the Deities and Indra.
II Fathers whom Agni’s flames have tasted, come ye nigh : ye
kindly leaders, take ye each your proper place.
Eat sacrificial food presented on the grass : grant riches with a multitude of hero sons.
12 Thou, Agni Jatavedas, when entreated, didst bear the offer¬
ings which thou madest fragrant,
And give them fco the Fathers who did eat them with Svadhd. Eat, thou God, the gifts we bring thee.
13 Thou, J&tavedas, knowest well the number of Fathers who are
here and who are absent,
Of Fathers whom we know and whom we know not: accept the sacrifice well-prepared with portions.
7 Lapped in the bosom of the purple Mornings : ‘ Seated in the proximity of the radiant flames (of the altar).’—Wilson.
9 Kavyas; see X. 14. 3.
11 Whom Agni’s flames have tasted : whose bodies have been burnt. A class of Manes called Agnishvdttas, according to S&yana.
12 With Svadhd : with the sacrificial exclamation Svadhd, or, with fheiy allotted portion.
13 With portions ; or, with SvadMs.
26
402
THE HYMNS OH [BOOK X
14 They who, oonsumod by fire or not cremated, joy in their offering in the midst of heaven,—
Grant them, 0 Sovran Lord, the world of spirits and their own body, as thy pleasure wills it.
HYMN XYI. Agni.
Burn him not up, nor quite consume him, Agni ; let not his body or his skin be scattered.
0 J&tavedas, when thou hast matured him, then send him on his way unto the Fathers.
2 When thou hast made him ready, JUtavedas, then do thou
give him over to the Fathers.
' When he attains unto the life that waits him, he shall become the Deities’ controller.
3 The Sun receive thine eye, the Wiud thy spirit; go, as thy
merit is, to earth or heaven.
•Go, if it be thy lot, unto the waters ; go, make thine home in plants with all thy members.
4 • Thy portion is the goat : with heat consume him ; let thy
fierce flame, thy glowing splendour, burn him,
. With thine auspicious forms, 0 Jltavedas, bear this man to the region of the pious.
5 Again, 0 Agni, to the Fathers send him who, offered in thee,
goes with our oblations.
Wearing new life let him increase his offspring: let him rejoin a body, JAtavedas.
» 14 The world of spirits .• asunttim; a difficult word whose meaning is some what uncertain. S&yaoa joins it with tanv&m, and explains the two words by * the body that leads to life,’ ‘ that body that is endowed with breath.’— 'Wilson. See X. 12. 4. c
This hymn has been partially transliterated, translated, and annotated bv Muir, 0. S, Texts, V, pp. 295—297, * y
Stanzas 1—6 are to be repeated while the body of the departed is being partially consumed qi* the funeral pile. ‘ 6
2 The life that waits him .* asunitim: see X, 15.14. Controller by winning their favour. 6
spirit: let like return to like.
8 The Sun receive thine eye, the Wind thy See Muir’s note, 0. S. Texts, V, 298.
* s a( ^dressed. The goat : that was slaughtered and laid limb by limb on the corpse. J
5 Let him m crease his offspring: when he becomes one of the Fathers to Tnd men a Se^ b X d 64 e i4 U of . h . ea,erl aud ear ?>> tha parents of Gods
nominative is mifc^p^reseeil ^'' ° r > lefc Me re i oin his bod J * «»
TEE nWVEDAi
403
ETMN 16 .]
6 What wovmd soe’er the dark bird bath inflicted, the emmet,
or the serpent, or the jackal,
May Agni who *devoureth all things heal it, and Soma who hath passed into the Brahmans.
7 Shield thee with flesh against the flames of Agni, encompass
thee about with fat and marrow,
So will the Bold One, eager to attack thee with fierce glow fail to girdle and consume thee,
8 Forbear, 0 Agni, to upset this ladle : the Gods and they who
merit Soma love it.
This ladle, this which serves the Gods to drink from, in this the Immortal Deities rejoice them. «
9 I send afar fiesh-eating Agni, bearing off stains may he depart
to Yama’s subjects.
But let this other JAtavedas carry oblation to the Gods, for he is skilful.
10 I choose as God for Father-worship Agni, flesh-eater, who
hath past within your dwelling,
• While looking on this other Jatavedas. Let him light’ flames in the supreme assembly.
11 With offerings meet let Agni bring the Fathers who support
the Law.
Let him announce oblations paid to Fathers and to. Deities.
12 Bight gladly would we set thee down, right gladly make thee
bum and glow.
Gladly bring yearning Fathers nigh to eat the food of sacrifice.;
13 Cool, Agni, and again refresh the spot which thou hast
scorched and burnt.
Here let the water-lily grow, and tender grass and. leafy herb,. 14,0 full of coolness, thou cool Plant, full of fresh moisture, freshening Herb,
Come hither with the female frog: fill with delight this Agni 1 here.
7 The corpse is addressed. 'Mesh: the caul and other parts of a slaughtered animal which covered the corpse to prevent too quick and complete cremation.
9 Stains: of sin n* impurity which may have attached to the departed. Cp. stanza 6.
10 Light flanks: typically offer sacrifice in the assembly of the Gods. .
11 With oflings meet: literally, bearing Kavyas or Kavya*worship, that is, offerings to'the kavis, sages, or Fathers.
12 Thee: Agni; the fire.
18 Water-lily: kiydmbu: some kir.i 'f r. 1 vit. Tender grass: '
pdkadUrvd; a variety of difo'vd grass i’ r I ■\ ’ s
14 Fill with delight : .meaning, euphemistically, .extinguish. ‘After the fire has consumed the corpse, water is poured upon it to extinguish it. Then
[BOOK X
404 THE HYMNS OF
HYMN XVII. Yarious Deities.
Tvashtah prepares the bridal of his Daughter: all the world hears the tidings and assembles,
Bat Yama’s Mother, Spouse of great Vivasvan, vanished as she was carried to her dwelling.
2 From mortal men they hid the Immortal Lady, made one like
her and gave her to Vivasvan,
Saranyu brought to him the Asvin brothers, and then deserted both twinned pairs of children.
3 Guard of the world, whose cattle ne’er are injured, may PiY
shan bear, thee hence, for he hath knowledge.
May he consign thee to these Fathers’ keeping, and to the gracious Gods let Agni give thee.
4 May Ayu, giver of all life, protect thee, and bear thee forward
on the distant pathway.
Thither let Savitar the God transport thee, where dwell the pious who have passed befoi’e thee.
5 Pushan knows all these realms : may he conduct us by ways
that are most free from fear and danger.
Giver of blessings, glowing, all-heroic, may he, the wise and watohful, go before us.
furthermore certain water-plants are pub there. In addition to these a fx’og— here a female, elsewhere a male—is put upon the place where the fire has burned. These, ^ representatives of life in the waters, are symbolically supposed both to^prevent and extinguish fire. 1 * 3 4 (M. Bloomfield, Contributions to the Interpretation of'the Veda , Second Series, Baltimore : 1890).
Dr. Muir’s Original Safrufyrit Texts, Y. pp. 297—299, should be consulted with regard to this funeral hyrpn addressed to Agni, and much additional information on the subject maybe obtained from the essays, there referred to, by von Both and Max Muller.
1 The first two stanzas are difficult, aXd appear to have no connexion with the rest of the hymn. Tvashtar: a God often regarded, as here, as an agent in natural phenomena. His Daughter: Saraqyu, the stormy cloud ; or, per¬ haps, the dawn. Vivasvdn: representing the, bright heavens, or the Sun. Tama's Mother; Saranytt, who afterwards gavehirth to Yama and Yami. See X. 10, note. Vanished: or was stolen away. Carried : as a bride, in pro¬ cession. •
■2 They: the Gods. The Immortal Lady : Saranyu. Blight to him: under another form bore to Vivasv&n. Both twinned pairs: Yama\pd Yami and the Asvins.- For the legend which has been formed out of these objure hints, see Wilson’s Translation, and Muir, 0. & Texts, Y. 228.
3 Here the funeral hymn begins, with an address to the spirit the de¬ parted. Ptishan: as a Sun-God and the heavenly Herdsman who kiib^s the path through the heavens and is therefore a good conductor of the spirit of the departed.
4 Ayu: according to S4yana, V4yu is intended, the letter ‘ v ’ being elided. Or the meaning may be, life of full vitality.
405
HYMN 17.] THE R1GYEDA.
6 P&shan was bom to move on distant pathways, on the road far
from earth and far from heaven.
To both most wonted places of assembly he travels and returns with perfect knowledge;
7 The pious call Sai'asvati, they worship Sarasvati while sacri¬
fice proceedeth.
The pious called Sarasvatl aforetime. Sarasvati send bliss to him who giveth.
8 Sarasvati, who earnest with the Fathers, with them rejoicing
thee in our oblations,
Seated upon this sacred grass be joyful, and giye us strength¬ ening food that brings no sickness.
9 Thou, called on as Sarasvati by Fathers who come right for¬
ward to our solemn service,
Give food and wealth to present sacri fibers, a portion, worth a thousand, of refreshment.
10 The Mother Floods shall make ** bright and shining, cleans¬
ers of holy oil, with oil sb*d cleanse us:
For, Goddesses, they he^ off all defilement: I rise up from them purified and heightened.
11 Through days o* earliest date the Drop descended on this
place and o* which, was before it.
I offer urv throughout the seven oblations, the Drop which stjii go one same place is moving.
1 2 tme Drop that falls, thy stalk which arms have shaken, which
from the bosom of the press hath fallen,
Or from the Adhvaryu’s purifying filter, I offer thee with heart and cry of Vashat!
13 That fallen Drop of thine, the stalk which from the ladle fell
away,
This present God Brihaspati shall pour it forth to make us rich.
14 The plants of earth are rich in milk, and rich in milk is this
my speech;
And rich in milk the essence of the Waters: make me pure therewith.
7 Sarasvati: see I. 3. 10.
11 This stanza is not very intelligible. The Drop is apparently the Soma ; but S&yana explains it, alternatively, by Aditya or the Sun. See Satapatha « Erdhmana, VII. 4. 1. 20 (Sacred Books of the East, XLI. 368).
14 Rich in nvilh: full of sap, vigour, vital and vivifying power. ,
m . THE HYMNS OP [BOOK Z
HYMN XVIII. Various Pei ties.
i Go hence, 0 Death, pursue thy special pathway apart from that which Gods are wont to travel.
To thee I say it who hast eyes and hearest; Touch not our offspring, injure not our heroes.
2 As ye have come effacing Mrityu’s footstep, to further times
prolonging your existence,
May ye be rich in children and possessions, cleansed, purified, and meet for sacrificing. *
3 Divided from the dead are these, the living : now be our
calling o*i the Gods successful.
We.have^Qne forth for dancing and for laughter, to further times pronging our existence.
i Here I erect thih^ampart for the living; let none of these, none other, reach.^his limit.
May they survive a Kt^dred lengthened autumns, and may they bury Death beneHh this mountain.
5 As the days follow days in succession, as with the sea¬ sons duly come the seasons, x
As each successor fails not his foi^er, so form the lives of these, 0 great Ordainer
5 Live your full lives and find old age deb^ful, all of you striving one behind the other. \ *
May Tvashtar, maker of fair things, be graciouslengthen out the days of your existence.
1 Death; Mrityu, the God of Death ; distinct from Yama the judge and\ ruler of the departed. Our offspring ; prajctm: meaning here, sayB S&yana, female offspring, duhitridauJiitrdtmiMm, in the form of daughters and their daughters. Our heroes: sons and their sons.—S&yana.
2 Addressed to the kinsmen of the deceased. Effacing Mrityu*s footstep : a wisp or clog was fastened to the foot of the corpse which represented Mrityu dr Death, in order to prevent the premature return of Death to carry off the living. See A. F., V, 19. 12. Gleamed : from sins of a former life. Purified: from sins of the present life.
3 Dancing and laughter : the enjoyments of ordinary life after the fulfil¬ ment of our duties to the dead.
4 This rampart: of stone, or earth, raised by the Adhvaryu as a line of demarcation between the dead and the living, and limiting, as it were, the jurisdiction of Death until the natural time for his approach. This mountain: the mound or bank.
5 So form the lives: let them pass away in due order of seniority, Ordainer: Dhdtar: the name of a divine being who is the creator, arranger, maiutainer, and manager of all things.
6 One behind the other ; the oldest reaching the end of their journey first.
EYMN 18.] TEE RIGVEDA. 407
? Let these unwidowed dames with, noble husbands adorn them¬ selves with fragrant balm and unguent.
Decked with fair jewels, tearless, free from sorrow, first let the dames go up to where he lieth.
8 Ehe, come unto the world of life, 0 woman: come, he is life¬
less by whose side thou liest.
Wifehood with this thy husband was thy portion, who took thy hand and wooed thee as a lover.
9 From Ms dead hand I take the bow he carried, that it may be
our power and might and glory.
There art thou, there; and here with nohle heroes may we o’ercome all hosts that fight against us. ^
10 Betake thee to the lap of Earth the Mother, of Earth far-spread¬
ing, very kind and gracious.
Young Dame, wool-soft unto the guerdon-giver, may she pre¬ serve thee from Destruction’s bosom.
11 Heave thyself, Earth, nor press thee downward heavily; afford
him easy access, gently tending him.
Cover him, as a mother wraps her skirt about her child, 0 Earth.
12 Now let the heaving earth be free from motion: yea, let a thou¬
sand clods remain above him.
Be they to him a home distilling fatness, here let them ever he his place of refuge.
13 1 stay the earth from thee, while over thee I place this piece
of earth. May I be free from injury.
Here let the Fathers keep this pillar firm for thee, and there let Yama make thee an abiding-place.
14 Even as an arrow’s feathers, they have set me on a fitting day. The fit word have I caught and held as 'twere a courser with
the rein.
7 First: ogre; to begin with ; i. e. before the ceremonies begin. See M. Muller, Chips , IY. 35—39 (edition of 1895), On the whole stanza, see Dr. F. Hall, Journal of K. A. S., Yol. III. Part I., p. 185f.
8 ‘ This verse is to be spoken by the husband’s brother, ete , to the wife of the dead man, and he is to make her leave her husband’s body. See the Aswaldyana Grihya Siitraa, IY. 2,’—Editor’s note, in Wilson’s Translation.
9 This stanza is applicable only when the deceased was a Kshatriya or man of the princely and military order.
10 Addressed to the body. Guerdon-giver: the liberal rewarder of the priests. Destruction's bosom : or the lap of Nirriti.
13 I stay the earth : ‘ I keep off the earth above thee with thy lid.’ * This is addressed to the urn containing the bones and ashes, which is buried after the corpse has been burnt.*—Wilson. Pillar : perhaps a beam laid over the remains.
14 This stanza, which seems to be a later addition, is not noticed in S&yana’s Commentary, and the meaning of the second line is not very clear. I have
408
THE HYMNS OF
[BOOK Xj
!
3
HYMN XIX. Waters or Cow#.
Turn, go not farther on your way; visit us, 0 ye Wealthy Ones.
Agni and Soma, ye who bring riches again, secure us wealth.
Make these return to us again, bring them beside us once again.
May Indra give them back to us, and Agni drive them hither¬ ward.
3 Let them return to us again : under this herdsman let them feed.
Do thou, 0 Agni, keep them here, and let the wealth we have remain.
4 I call upon their herdsman, him who knoweth well their coming
nigh,
Their parting and their home-return, and watcheth their approach and rest.
5 Yea, let the herdsman, too, return, who marketh well their
driving-forth;
Marketh their wandering away, their turning back and com¬ ing home.
6. Home-leader, lead them home to us; Indra, restore to us-our kine :
We will rejoice in them alive.
followed Prof. Whitney’s rendering (Lanman* p. 386). The verse, says Lanrnan, ' seoms to express the poet’s satisfaction at having made a good hymn at the right time and place, and with as good skill as a skilful horse¬ man has.’
The hymn has been translated by the authors of the Siebenzig Zieder. See Zimmer’s Altindisches Lehen , pp. 400—407, Mr. Roma^h Chunder Dutt’s Civilization in Ancient India } pp. 108, and 278, 279, Lanman’s Sanskrit Header , pp. 382—386, and Z4naide Ragozin’s Vedio India , pp. 351—353,
The essays of von Roth and Max Muller have already been referred to.
The hymn is a prayer for the return of strayed cows, to whom the first line is addressed.
1 Ye who bring riches again : punarvasd: * ye who clothe (your worship¬ pers) again.’—Wilson. See Hillebrandt, V. M., I. 460.
2 These: cows, or waters.—S'iyana. Make return is th - . .\ v .
and Set y an a says that the seer of the hymn addresses ' ■ ■. V. »
is to Indra.
4 S&yana explains this stanza somewhat differently :—* I invoke the knowledge of the place, of their going, of their coming, of their departure, of their wandering, of their returning: (I invoke) him who is their keeper.’ —Wilson. This is a more strictly literal rendering of the abstract nouns in the text,
HYMN 20,]
THE RIGVEDA*
409
7 I offer you on every side butter and milk and strengthening food. May all the Holy Deities pour down on us a flood of wealth.
8 0 thou Home-leader, lead them home, restore them thou who
bringest home.
Four are the quarters of the earth; from these bring back to us our kine.
HYMN XX. Agni.
Send unto us a good and happy mind.
2 I worship Agni, Youthf ullest of Gods, resistless, Friend of laws; Under whose guard and heavenly light the Spotted seek the
Mother’s breast:
3 Whom with their mouth they magnify, bannered with flame
and homed in light.
He glitters with his row of teeth.
4 Kind, Furtherer of men, he comes, when he hath reached the
ends of heaven,
Sage, giving splendo.ur to the clouds.
5 To taste man’s offerings, he, the Strong, hath risen erect at
sacrifice:
Fixing his dwelling he proceeds.
6 Here are oblation, w r orship, rest: rapidly comes bis furtherance. To sword-armed Agni come the Gods.
7 With service for chief bliss I seek the Lord of Sacrifice, Agnh
whom
They call the Living, Son of Cloud.
8 Blest evermore be all the men who come from us, who magnify Agni with sacx-ificial gifts.
9 The path he treads is black and white and red, and striped,
and brown, crimson, and glorious.
His sire begat him bright with hues of gold.
10 Thus with his thoughts, 0 Son of Strength, 0 Agni, hath Yimada, accordant with the Immortals,
. Offered thee hymns, soliciting thy favour. Thou hast brought all, food, strength, a prosperous dwelling.
2 The Spotted: there is no noun. The variegated oblations, as Sayana says, appear to be intended; and the Mother’s breast may be the clouds of the firmament. The stanza is difficult, and translation must be tentative.
8 Homed in light: the meaning of kripdnUam is uncertain. ‘Pitying prayer,’ according to Ludwig. f Sustmner of pious works.’—Wilson.
5 He proceeds: is carried from one fire receptacle or altar to another.
6 Sword-armed: armed With his sword or knife of pxerciug flame.
8 The men who come from us: sons and grandsons of the worshippers.
9 The path he treads: according to S&yaua, his chariot.
10 Yimadcu the Bishi of the hymn.
THE HYMNS OF
[BOOK X.
410
HYMN XXI. Agni.
With offerings of our own we choose thee, Agni, as Invoking Priest,
For sacrifice with trimmed grass,—at your glad carouse — piercing and brightly shining. Thou art waxing great.
2 The wealthy ones adorn thee, they who bring us horses as
their gift;
The sprinkling ladle, Agni,—at your glad carouse—and glow¬ ing offeriug taste thee. Thou art waxing great.
3 The holy statutes rest by thee, as ; twere with ladles that over¬
flow. r,
Black and white-gleaming colours,—at your glad carouse—all glories thou assumest. Thou art waxing great.
4 0 Agni, what thou deemest wealth, Victorious and Immortal
One!
Bring thou to give us vigour,—at your glad carouse—splendid at sacrifices. Thou art waxing great.
5 Skilled in all lore is Agni, he whom, erst Atharvan brought to
life.
He was Yivasv&n’s envoy, at your glad carouse—the well-loved friend of Yama. Thou art waxing great.
6 At sacrifices they adore thee, Agni, when the rite proceeds.
All fair and lovely treasures—at your glad carouse—thou
givest him who offers. Thou art waxing great.
7 Men, Agni, have established thee as welcome Priest at holy
rites,
Thee whose face shines with butter,—at your glad carouse— bright, with eyes most observant. Thou art waxing great
8 Wide and aloft thou spreadest thee, 0 Agni, with thy brilliant
flame.
A Bull art thou when bellowing,—at your glad carouse—thou dost impregn the Sisters. Thou art waxing great.
1 At your glad carouse: apparently a Soma-drinking refrain, addressed to the Visvedevas or All-Gods. Thou art waxing great; a similar refrain or burden addressed to Agni. See Wilson’s Translation, note. Grassmann omits both refrains, which he considers to be later interpolations.
2 Taste thee: feel the power of the fire,
3 The first line is difficult:— £ The establishes (of the rite) worship thee with their ladles (filled with the oblation), like (earth—) sprinkling (showers).’
Wilson. I follow Ludwig’s interpretation. Those who worship Agni accord¬ ing to his Law are regarded as his owu statutes incarnate.
5 Atharvan: the priest who is said to have been the first to obtain fire and offer Soma and prayers. Vivasvdn: the Soma-priest, or the sacrifices 8 T>i& Sisters; the plants, which Agni, descending in rain, makes fruitful.
Bit MR 22,1 TRE RIGtVEDA. 411
HYMN XXII. Indra,
Where is famed Indra heard of? With what folk is he renown¬ ed to-day as Mitra is,—
Who in the home of Rishis and in secret is extolled with song?
2 Even here is Indra famed, and among us this day the glorious
Thunderer is praised,
He who like Mitra mid the folk hath won complete and full renown.
3 He who is Sovran Lord of great and perfect strength, exerter
of heroic might,
Who hears the fearless thunder as a father hears his darling son.
4 Harnessing to thy car, as God, two blustering Steeds of the
Wind-God, 0 Thunderer,
That speed along the shining path, thou making ways art glorified.
5 Even to these dark Steeds of Wind thou of thyself hast come
to ride,
Of which no driver may be found, none, be he God or mortal man.
6 When ye approach, men ask you, thee and Usan& : Why come
ye to our dwelling-place ?
Why are ye come to mortal man from distant realms of earth and heaven ?
7 0 Indra, thou shalt speak us fair: our holy prayer is offered
up.
We pray to thee for help as thou didst strike the monster Sushna dead-
8 Around us is the Dasyu, riteless, void of sense, inhuman,
keeping alien laws.
Raffle, thou Slayer of the foe, the weapon which this Rasa wields.
& JEIero with Heroes, thou art ours: yea, strong are they whom '' thou dost help.
In many a plaee are thy full gifts, and men, like vassals, sing thy praise.
1 In secret: in the forest, according to S&yana.
4 Making wags ; as a God of light, making paths through the pathless darkness.
6 U$an&: Usan& or TJsanas K&vya, who has been frequently mentioned as a favoured friend and companion of Indra.
9 With Reroes: the attendant Maruts.
412 THE HYMNS OF [BOOK X .
10 Urge thou these heroes on to slay the enemy, brave Thunder¬
er ! in the fight with swords,
Even when hid among the tribes of Sages numerous as stars.
11 Swift come those gifts of thine whose hand is prompt to rend
and burn, 0 Hero Thunder-armed :
As thou with thy Companions didst destroy the whole of Sushna’s brood.
12 Let not thine excellent assistance come to us, 0 Hero Indra,
profitless.
May we, may we enjoy the bliss of these thy favours, Thun¬ derer !
13 May those soft impulses of thine, 0 Indra, be fruitful and
innocent to us.
May we know these whose treasures are like those of milch- kine, Thunderer!
14 That Earth, through power of knowing things that may be
known, handless and footless yet might thrive,
Thou slewest, turning to the right, Sushna for every living man.
15 Drink, drink the Soma, Hero Indra; be not withheld as thou
art good, 0 Treasure-giver.
Preserve the singers and our liberal princes, and make us wealthy with abundant riches.
HYMN XXIII. Indra.
Indra, whose right hand wields the bolt, we worship, driver of Bay Steeds seeking sundered courses.
Shaking his beard with might he hath arisen, casting his weapons forth and dealing bounties.
2 The treasure which his Bay Steeds found at sacrifice,—this wealth made opulent Indra slayer of the foe.
10 The enemy ; or Vritra. Hid among the tribes of Sages: dwelling among the wise Gods and invisible to men. Numerous as stars: the meauing of ndJcshatrasavasdm is uncertain,
_ 11 Whose hand is prompt to rend and burn: I follow Ludwig’s interpreta¬ tion, but the meaning which he gives to dkshdne is doubtful.
13 Soft impulses of thine; * our (praises) reaching thee.'—Wilson.
14 For every living man: vixvttyave: according to S&yana, for the sake of Visv&yn, a king, the son of Urvasi, the Apsaras or nymph of heaven who be¬ came the wife of Pur&ravas. Turning to the right: circumambulating Sushna with the right hand towards him for good luck ; performing the Gaelic deasil.
1 Seeking sundered courses: vhratdndm: unruly, and pulling away from each other, or wandering. According to S&yana, having many functions.
2 At sacrifice: S&yana explains vane by * at sacrifice, or, in the forest.* The exact meaning of the word here is not certain. Of the foe; or, of Yritra.
TUB RIO VEDA.
HYMN 24 .]
413
Ribhu, Ribhukshan, Yaja,—he is Lord of Might. The Dasa’s very name I utterly destroy.
3 When, with the Princes, Maghavan, famed of old, comes nigh
the thunderbolt of gold, and the Controller’s car Which his two Tawny Coursers draw, then Indra is the Sovran Lord of power whose glory spreads afar.
4 With him too is this rain of his that comes like herds : Indra
throws drops of moisture on his yellow beard.
When the sweet juice is shed he seeks the pleasant place, and stirs the worshipper as wind disturbs the wood.
5 We laud and praise his several deeds of valour \xho, fatherlike,
with power hath made us stronger;
Who with his voice slew many thousand wicked ones who spake in varied manners with contemptuoxis cries.
6 Indra, the Yimadas have formed for thee a laud, copious,
unparalleled, for thee Most Bountiful.
We know the good we gain from him the Mighty One when we attract him as a herdsman calls the kine.
7 Ne’er may this bond of friendship be dissevered, the Rishi
Vimada’s and thine, 0 Indra.
We know thou carest for us as a brother: with us, 0 God, be thine auspicious friendship.
HYMN XXIY. Indra. Asvins.
0 Indra, drink this Soma, pressed out in the mortar, full of sweets.
Send down to us great riches,—at your glad carouse—in thou¬ sands, 0 Most Wealthy. Thou art waxing great. .
2 To thee with sacrifices, with oblations, and with lauds we come. Lord of all strength and power, grant—at your glad carouse—
the best choice-worthy treasure. Thou art waxing great,
3 Thou who art Lord of precious boons, inciter even of the churl, Guardian of singers, Indra,—at your glad carouse—save us
from woe and hatred. Thou art waxing great.
jRibhuj RibhuJcshan, Vdja: Indra, combining the three Ribhus in his own person.
S With the Primes: with the Maruts.
4 Drops of moisture; perhaps the rain which he pours upon the lightning which may be regarded as his beard.—Ludwig. The •pleasant place: the chamber of sacrifice. The worshipper: or, according to S&yana, his own body. The text has no word to express the object here.
The double burden or refrain of Hymn XXI. is employed in the first three stanzas,
3 Of singers : worshippers ; ' eulogists. V-Wikon,
414
THE HYMNS OF • IBOOK X
4 Strong, Lords of Magic power, ye Twain churned the united
worlds apart,
When ye, implored by Yimada, Nasatyas, forced apart the pair.
5 When the united pair were rent asunder all the Gods com¬
plained.
The Gods to the N&satyas cried, Bring these together once again.
6 Sweet be my going forth, and rich in sweets be my approach
to home.
So, through your Deity, both Gods, enrich us with all plea¬ santness.
HYMN XXY. So ma.
Send us a good and happy mind, send energy and mental power. Then—at your glad carouse—let men joy in thy love, Sweet • Juice ! as kine in pasture. Thou art waxing great.
2 In all thy forms, 0 Soma, rest thy powers that influence the
heart.
So also these my longings—at your glad carouse—spread themselves seeking riches. Thou art waxing great.
3 Even if, 0 Soma, I neglect thy laws through my simplicity, Be gracious—at your glad carouse—as sire to son. Preserve
us even from slaughter. Thou art waxing great.
4 Our songs in concert go to thee as streams of water to the
wells.
Soma, that we may live, grant—at your glad carouse—full powers of mind, like beakers. Thau art waxing great.
5 0 Soma, through thy might who art skilful and strong, these
longing men,
These sages, have thrown open—at your glad carouse—the stall of kine and horses. Thou art waxing great.
6 Our herds thou guardest, Soma, and the moving world spread
far and wide.
Thou fittest them for living,—at your glad carouse— looking upon all beings. Thou art waxing great.
4 Churned. or perhaps, produced % churning or violent agitation,
teayana explains differently ‘you have churned forth (the fire).’—Wilson.
V \ JHmT 8tiu * s s * anza has occurred before as the first line of A., ZQ, 1 he double burden or refrain is again employed, with little or no
connexion with the rest of the stanza.
4 Like leakers: filled fulb like chalices of Soma juice.
5 The longmg men: the priests. Have thraivn open, etc,: have, bv their
sacrifices, opened the way to wealth. ' y
HYMN 26,] TUB RIGVBDA, 415
7 On all sides, Soma, be to ns a Guardian ne’er to be deceived. King, drive away our foemen—at your glad carouse let not
the wicked rule us. Thou art waxing great.
8 Be watchful, Soma, passing wise, to give us store of vital
strength.
More skilled than man to guide us,—at your glad carouse—* save us from harm and sorrow. Thou art waxing great.
9 Chief slayer of our foemen, thou, Indu, art Indra’s gracious
Friend,
When warriors invoke him—at your glad carouse—in fight, to win them offspring. Thou art waxing great.
10 Victorious is this gladdening drink : to Indra dear it grows in
strength.
This—at your glad carouse—enhanced the mighty hymn of the great sage Kakshivan. Thou art waxing great.
11 This to the sage who offers gifts brings power that comes from
wealth in kine.
This, better than the seven, hath—at your glad carouse— fur¬ thered the blind, the cripple. Thou art waxing great.
HYMN XXVI. PCishan,
Forward upon their way proceed the ready teams, the lovely songs.
Further them glorious P&shan with yoked chariot, and the Mighty Twain !
2 With sacred hymns let this man here, this singer, win the
God to whom
Belong this maj esty and might. He hath observed our eulogies.
3 Pushan the Strong hath knowledge of sweet praises even as
Indu hath.
He dews our corn with moisture, he bedews the pasture of our kine.
4 We will bethink ourselves of thee, 0 Pushan, 0 thou God,
as One.
10 KahsHvdn: a famous Risbi, the seer of some hymns of Book I. See Index, Vol. I.
11 Better than the seven; more effectually than the seven priests. S&yana explains differently :— £ it gives wealth to the seven (priests).-—Wilson. The blind: the Ilishi Dtrghatamas, according to S&yana. The cripple; Par&vrij. See both names in Vol. I., Index.
1 Ready teams: ordered series of our words. The Mighty Twain; the Asvins. According to S&yana, dasrct = darsaniyah , of goodly aspect, applied to POshan; or, the two performers of the rite, the Yajamdna and his wife.
416 THE HYMNS OF [BOOK X
Who brings fulfilment of our hymns, and stirs the singer and the sage.
5 Joint-sharer of each sacrifice, the driver of the chariot steeds;
The Eishi who is good to man, the singer’s Friend and faith¬ ful Guard.
6 One who is Lord of Sucha, Lord of Sacha caring for herself : Weaving the raiment of the sheep and making raiment beau¬ tiful.
7 The mighty Lord of spoil and wealth, Strong Friend of all
prosperity;
He wit^i light movement shakes his beard, lovely and ne’er to be deceived.
8 0 Pushan, may those goats of thine turn hitherward thy
chariot-pole.
Friend of all suppliants art thou, born in old time, and firm and sure.
. 9 May the majestic Pushan speed our chariot with his power and might.
May he increase our store of wealth and listen to this call of - • ours.
HYMN XXVII. Xndm.
This, singer, is my firm determination, to aid the worshipper who pours the Soma.
I slay the man who brings no milk-oblation, unrighteous, powerful, the truth’s perverter.
2 Then will I, when I lead my friends to battle against the radiant persons of the godless,
Prepare for thee at home a vigorous bullock, and pour for thee the fifteenfold strong juices.
6 Sacha and SucM: names of a man and woman.—Ludwig. According to S&yana and Wilson, * the pure (he-goat) and the pure (she-goat).’ Weaving the raiment: ‘ making woollen cloths such as the woollen filter, etc.’—Wilson. And making raiment beautiful: or, he hath made vesture pure and bright; that is, says S&yana, he hath purified all around with his heat and light.
7 Friend: the augmenter. Shakes his beard: when he drinks the Soma juice.
8 Those goats: Pfishan’s chariot is said to be drawn by a team of goats.
Cf. I. 38. 4. *
1 Indra addresses the Eishi. Powerful: dbhfm: perhaps, possessed of the means that would enable him to offer sacrifices.
2 The Eishi replies. Fifteenfold strong jukes; according to Sfiyana, the juices^of the Soma-plant whose leaves grow during the light half of the’month and die away during the dark half.
THE RIGYEDA.
417
HYMN 27.]
3 I know not him who sayeth and declareth that he hath slam
the godless in the battle.
Boon as they see the furious combat raging, men speak forth praises of my vigorous horses.
4 While yet my deeds of might were unrecorded, all passed for
Maghavans though I existed.
The potent one who dwelt in peace I conquered, grasped by the foot and slew him on the mountain.
5 None hinder me in mine heroic exploits, no, not the moun¬
tains when I will and purpose.
Even the deaf will tremble at my roaring, and every day will dust be agitated. *
6 To see the Indraless oblation-drinkers, mean offerers, o’ertaken
by destruction 1
Then shall the fellies of my car pass over those who have blamed my joyous Friend and scorned him.
7 Thou wast, thou grewesfc to full vital vigour: an earlier saw,
a later one shall see thee.
Two canopies, as ? twere, are round about him who reacheth to the limit of this region.
8 The freed kine eat the barley of the pious. I saw them as
they waudered with the herdsman.
The calling of the pious rang around them. What portion will these kine afford their owner 1
9 When we who eat the grass of men are gathered I am with
barley-eaters in the corn-land.
There shall the captor yoke the yokeless bullock, and he who hath been yoked seek one to loose him.
$ Indra speaks, rebuking the Rishi and ascribing all victories to himself.
4 The potent one: the powerful fiend Sambara, for instance.
5 Dust: of battle, stirred up by India.
6 To see: dtirsan: according to S&yana, I, Indra, see. Oblation-drinkers ; who themselves consume the offerings that should be presented to Indra, Mean offerers, bdhukshddah: literally, arm-cutters. According to von Roth, parsimonious worshippers who offer the forelegs, or inferior parts of the sacrificial animal. ‘ Who cut (the worshippers) to pieces with their hands/— Wilson. Joyous Friend; Vishnu.—Ludwig. Or the meaning may be, your joyous friend; Indra himself, the friend of his worshippers.
7 The Rishi speaks. An earlier saw: the meaning of the half-line is not clear. Perhaps, foes have already felt thy power, and others yet shall feel it.
* The ancient Indra verily destroys (his foe), the other does not destroy Indra/—Wilson. Two canopies: heaven and earth. Him: Indra,
8 Indra speaks, fearing, apparently, that the worshipper Will have no milk to offer him.
9 * There is no comment on this obscure verse, and Wilson leaves a blank in his MS/—Editor of Wilson*s Translation, VoL VI. Ludwig says that**
27
418 THE HYMNS OF [BOOK X.
10 There wilfc thou hold as true my spoken purpose, to bring
together quadrupeds and bipeds.
I will divide, without a fight, his riches who warreth here, agaiust the Bull, with women.
11 When a man’s daughter hath been ever eyeless, who, knowing,
will be wroth with her for blindness ?
Which of the two will loose on him his anger—the man,who leads her home or he who woos her?
12 How many a maid is pleasing to the suitor who fain would
marry for her splendid riches ?
If the girl be both good and fair of feature, she finds, herself, a friend among the people.
13 His feet have grasped: he eats the man who meets him.
Around his head he sets the head for shelter.
Sitting auear and right above he smites us, and follows earth that lies spread out beneath him.
14 High, leafless, shadowless, and swift is Heaven: the Mother
stands, the Youngling, loosed, is feeding.
Loud hath she lowed, licking Another’s offspring. In what world hath the Cow laid down her udder?
Indr a declares that lie has brought men and cattle together and made the latter subject to the former, to be yoked and to remain yoked when and as long as their masters please. According to this interpretation, the first half of the stanza might be rendered : * Grass-eating beasts with men have I con¬ nected, and those who eat grain in the wide-spread corn-land/
10 Against the Bull: against me, the mighty Indra. With toomen; with weak allies.
11 ‘Hitherto/ says Prof. Ludwig, ‘ it is possible to establish a connexion and interdependence of the separate strophes ; with strophe 11 the difficulty begins/ On him : on the father. Who woos her: seefcs her in marriage for his friend or employer.
12 Herself: svaydrn chit: by her own worth, independently of her dowry.
13 His feet have grasped: Indra, as the Sun, has seized and drawn up the water of the rivers with the rays which are his feet. Eats the man who meets him ; perhaps, merely, scorches the man who exposes himself to his burning rays. According to Sftyana, ‘ feeds upon, i. e. takes into his orb, the water that approaches him/ Another explanation is, that the pious after death go to the Sun and become sunbeams.—Ludwig. He sets the head for shelter: he takes the height of heaven as a covering. Anear and right above: in his meri¬ dian height. Follows earth: descends to the horizon and sets beyond it.
14 Leafless, shadowless: heaven being compared to a tree that overshadows the earth. According to S&yana, drvd here is the ever-moving Sun. The Mother: Ushas or Dawn. According to Sdyana, ondia here means ‘ the builder (of the world)/ The Youngling ; or Calf ; Agni who feeds on the oblations. She: Heaven, or the atmospheric Prithivi, roaring as the rain comes down. Another's offspring: Indra as Aditya or the Sun, the offspring of Aditi. In what world, etc. : that is, who knows where the rain comes from ? The Cow * the Sky. The second half-stanza has occurred before. See III, 55. 13,
HYMN 27 .]
THE RIG VEDA.
419
15 Seven heroes from the nether part ascended, and from the
upper part came eight together.
Nine from behind came armed with winnowing-baskets : ten from the front pressed o’er the rock’s high ridges.
16 One of the ten, the tawny, shared in common, they send to
execute their final purpose.
The Mother carries on her breast the Infant of noble form and soothes it while it knows not.
IT The Heroes dressed with fire the fatted wether: the dice were thrown by way of sport and gaming.
Two reach the plain amid the heavenly waters, hallowing and with means of purifying. *
18 Crying aloud they ran in all directions : One half of them will
cook, and not the other.
To me hath Savitar, this Cod, declared it: He will perform, whose food is wood and butter.
19 1 saw a troop advancing from the distance, moved, not by
wheels but their own Godlike nature.
The Friendly One seeks human generations, destroying, still new, bands of evil beings.
20 These my two Bulls, even Pramara’s, are harnessed: drive
them not far; here let them often linger.
The waters even shall aid him to his object, and the all-cleans¬ ing Sun who is above us,
15 Seven heroes: according to S&yana, Visv&mitra and other Rishis, sons of
Praj&pati, Eight; the V&lakhilyas, a numerous race of divine pygmies. Nines the Bhrigus. Ten: Angirases. Or, alternatively, seven Maruts, on Indra's right, eight on his left, nine behind him, and ten in front. These explanations, by S&yana cannot bg accepted ; but it is hard to say what is meant. Ludwig thinks that the various classes of letters of the alphabet are intended. His in¬ genious explanation will be found in the Preface to his fourth yolume o^the Bigveda, pp. rxxiii.— xxxv. ^ J .
16 The tawny: hapildm: according to S&yapa, the famous Rishi A^pila.
* The Sun ? *—Grassmann. The Mother : Night ?—Grassmann. The/Znfant: the young Sun, if ike Mother is Night. /
17 The fatted wether: perhaps, the swollen rain-cloud. The dic& me stars. Two : the Sun and Moon. These are Ludwig’s suggestions.
18 They: according to S&yana, the Angirases. Perhaps contentious priests with whom Agni the veritable priest is contrasted ^"Ludwig. He:
19 A troop : the stars. The Friendly One: Indra as tj>-* Sun. Evil beings: sisntt: R&ksliasas and spirits of darkness that vanish af' the coming of the
20 Bulls : steeds according to Sayana. Pramarqtf * belonging to me, the Destroyer or Death. But the whole stanza ^obscure. A U-cleammg: so S&yana explains marled } which von Roth interjx^s by obscuration. Ludwig thinks that the Moou, c the obscurer of th^ 8 ' un ’ meant.
J TEE HYMNS OF
420
[BOOK X.
21 This is the thunderbolt which often whirleth down from the
lofty misty realm of Surya.
Beyond this realm there is another glory : so through old age they pass and feel no sorrow.
22 Bound fast to every tree the cow is lowing, and thence the man¬
consuming birds are flying,
Then all this world, though pressing juice for Indra and strengthening the Rishi, is affrighted.
23 In the Gods’mansion'stood the first-created, and from their
separation came the later.
Three warm the Earth while holding stores of water, and Two of these ccnvey the murmuring moisture.
24 This is thy life : and do thou mark and know it. As such, hide
not thyself in time of battle.
He manifests the light and hides the vapour: his foot is never free from robes that veil it.
HYMN XXVIII. Indra. Vasukra.
Now all my other friends are here assembled: my Sire-in-law alone hath not come hither.
So might he eat the grain and drink the Soma, and, satisfied, return unto his dwelling.
21 This is the thunderbolt: the meaning, probably is, * this dahshind or hfcporarium given to tie priests is a veritable thunderbolt/—Ludwig. But, as Wiison observes, the stanza may be 4 intended to express the usual theory of rain \ the moisture of the earth being drawn up into the solar region as vapour, and t^ende descending as rain by the action of the thunderbolt and the wind/
22 According to S&yana, tree here means ‘ bow/ cow means ‘ bowstring/ and mow^onsuming birds * deadly arrows/ The general meaning is that sacrifices to Indra and liberal gifts to priests will not free men from the fear of death.
23 The first-created: the ^clouds. The later: the Waters of the rain. Thne; Parjanya, Vftyu, aud Aditya or the Sun. Molding stores of water; andptijy; <Sowing in succession/—Wilson. ‘Following the water/—Ludwig.
4 Rich in. water/—Q-rassmann. Two ; V&yu and Aditya.
24 Anjbrding to S&yana, Indra is addressed. The following is Wilson's translation 0 f s&yana’s paraphrase of the stanza:—‘ That thy (divine nature identified v^ith the sun) is the cause of life : and know such (solar form) of his (to be worthy of adoration) at the sacrifice; conceal nothing : that motion of him the allf»] eaia gi n g (gun) makes manifest the universe ; it absorbs the moisture ; it is i^ver discontinued/ The robes that veil the foot, or rays, of
U ? are k? 16 ^yters mto which they are supposed to vanish.
The hymn is enigmatical and difficult in the highest degree, and neither S&yana nor later Bcho Ars have succeeded in making it intelligible throughout.
The Rishi is .Vasukra 0 f Indra, and the hymn is mainly a dialogue
between the Father aud the gon. Vasukra’s wife is the seer as well as the speaker of stanza 1.
xAT his ^ ta ? za ™ spoken b y Yura’s wife in ignorance, says the legend, that her Father-in-law Indra is present in disguise.
HYMX 28 .] TEE EIGVEEA. 421
2 Load belloweth the Bull whose horns are sharpened: upon
the height above earth’s breadth he stand eth.
That man I guard and save in all his troubles who fills my flanks when he hath shed the Soma.
3 Men with the stone press out for thee, 0 Indra, strong, glad¬
dening Soma, and thereof thou drinkest.
Bulls they dress for thee, and of these thou eatest when, Maghavan,' with food thou art invited.
4 Resolve for me, 0 singer, this my riddle : The rivers send their
swelling water backward:
The fox steals up to the approaching lion: the jackal drives the wild-boar from the brushwood. ^
5 How shall I solve this riddle, I, the simple, declare the
thought of thee the Wise and Mighty ?
Tell us, well knowing, as befits the season: Whitherward is thy prosperous car advancing?
6 Thus do they magnify me, me the mighty : higher than even
high heaven is my car-pole.
I all at once demolish many thousands : my Sire begot me with no foe to match me.
7 Yea, and the Gods have known me also, Indra, as mighty, fierce
and strong in every exploit.
Exulting with the holt I slaughtered Vritra, and for the offerer oped with might the cow-stall.
8 The Deities approached, they carried axes; splitting the wood
they came with their attendants.
They laid good timber in the fire-receivers, and burnt the grass up where they found it growing.
9 The hare hatli swallowed up the opposing razor: I sundered
with a clod the distant mountain.
The great will I make subject to the little: the calf shall wax in strength and eat the bullock.
2 Indra speaks. The Bull: the mighty Indra.
3 Vasukra speaks.
4 Indra must be the speaker, although S&yana gives the stanza to Vasukra, Indra declares his power to alter the course of nature. See Wilson's Trans¬ lation, note by the Editor.
5 Vasukra speaks.
6 Indra speaks. My Sire: or, the general Father Praj&pati.—S4y*? a *
7 Vasukra speaks, and tells what he has done with Indra’s help
8 This obscure stanza is probably an account of the Gods’ fir** 2 3 4 5 6 7 8 9 sacrifice. See
Pischel, Vedische Studien, I, pp. 178—180. According to r .
the cleaving of the clouds, and the filling of the rivers, nudwig seeB m it a reference to the beginning of agriculture. Their : "khe Maruts,
9 CL with stanza 4.
422 THE HYMNS OF [BOOK X
10 There hath the strong-winged eagle left his talon, as a snared
lion leaves the trap that caught him.
Even the wild steer in his thirst is captured : the leather strap still holds his foot entangled.
11 So may the leather strap their foot entangle who fatten on the
viands of the Brahman.
They all devour .the bulls set free to wander, while they them¬ selves destroy their bodies’ vigour.
12 They were well occupied with holy duties who sped in person
with their lauds to Soma.
Speaking like man, mete to us wealth and booty: in heaven thou hastr*the name and fame of Hero.
HYMN XXIX. Indra.
As sits the young bird on the tree rejoicing, ye, swift Fair, have been roused by clear laudation,
Whose Herald-Priest through many days is Indra, earth’s Guar¬ dian, Friend of men, the best of Heroes.
2 May we, when this Dawu and the next dance hither, be thy
best servants, most heroic Hero!
Let the victorious car with triple splendour bring hitherward the hundred chiefs with Kutsa.
3 What was the gladdening draught that pleased thee, Indra ?
Speed through our doors to songs, for thou art mighty.
Why comest thou to me, what gift attracts thee ? Fain would I bring thee food most meet to offer.
4 Indra, what fame hath one like thee mid heroes ? With what
plan wilt thou act ? Why hast thou sought us ?
As a true Friend, Wide-Strider! to sustain us, since food absorbs the thought of each among us. *
s 10 The application of this stanza is not apparent. S&yana’s explanation of this and the following verse is entirely different from that of most recent
Molars.
\ .
1 meaning of the stanza is obscure, and the text of the first half-line is unintelligible. I follow the reading which S&yana gives in his Com¬ mentary, vdyo instead vd yd* 1 As (the bird) who deposits its young (in its Heat) in the tree (is) eagerly looking around.’—Wilson. Swift Pair: Asvins.
'\ ® ance hither: or, come dancing. Cp. Milton’s * Now the bright morning- sta^day’s harbinger, Comes dancing from the east.’ Triple splendour;
with reference to Agni, VAyu, and Shrya.—Ludwig. Hundred chiefs : the MaK&j may be intended, ‘hundred’ being used indefinitely. Kutsa; Indra s favwjte companion.
* * n .j£f\ 18 poinded that the protection of his worshippers is his special glory. Wide-Slrit^;. as identified with the Sun ; ‘widely renowned,’ accord¬ ing to Sayana. hymn appears to have been * seen ’ or revealed in a
time of dearth or famnu^Ludwig,
EYMM 30 .]
THE RIG VEDA.
423
5 Speed happily those, as Surya euds his journey, who meet his
wish as bridegrooms meet their spouses;
Men who present, 0 Indra strong by nature, with food the many songs that tell thy praises.
6 Thine are two measures, Indra, wide, well-meted, heaven for
thy majesty, earth for thy wisdom.
Here for thy choice are Somas mixed with butter: may the sweet rneath be pleasant for thy drinking.
7 They have poured out a bowl to him, to Indra, full of sweet
juice, for faithful is his bounty.
O’er earth’s expanse hath he grown great by wisdom, the Friend of man, and by heroic exploits.
8 Indra hath conquered in his wars, the Mighty: men strive in
multitudes to win his friendship.
Ascend thy chariot as it were in battle, which thou sludfc drive to us with gracious favour*.
HYMN XXX. Waters.
As ’twere with swift exertion of the spirit, let the priest speed to the celestial Waters,
The glorious food of Varuna and Mitra. To him who spreadeth far this laud I offer.
2 Adhvaryus, be ye ready with oblations, and come with long¬
ing to the longing Waters,
Down on which looks the purple-tinted Eagle. Pour ye that flowing wave this day, deft-hauded.
3 Go to the reservoir, 0 ye Adhvaryus: worship the Waters*
Child with your oblations.
A consecrated wave he now will give you, so press for him the Soma rich"in sweetness.
5 Meet his wish: satisfy his, Indra’s, longing for Soma-libations.
6 Thine are two measures; Thy majesty or greatness is vast and lofty as heaven, and thy wisdom is wide as earth ; or. * with confusion of the measure and the thing measured/ thou hast measured out the heaven by thy greatness and the earth by thy wisdom. See Wallis, Cosmology of the Rigveda , p. 18. •
The subject is the ceremony of fetching the sacred waters required for the preparation of the Soma juice.
1 To him who spreadeth far: Indra, according to Sftyana.
2 The purple-tinted Eagle: Soma, the Moon,
3 To the reservoir; to fetch the holy Waters. The Waters* Child • usually Agni, as the lightning that springs from the clouds or waters of the firma¬ ment, but here the Deity who produces the rain, the Moon. See Hxllebrandfc, V. M. f I 374.
424 THE HYMNS OF [BOOK X
4 He who shines bright in floods, unfed with fuel, whom sages
worship at their sacrifices:
Give waters rich in sweets, Child of the Waters, even those which gave heroic might to Indra:
5 Those in which Soma joys and is delighted, as a young man
with fair and pleasant damsels.
Go thou unto those Waters, 0 Adhvaryu, and purify with herbs what thou infusest.
6 So maidens bow before the youthful gallant who comes with
love to them who yearn to meet him.
In heart accordant and in wish one-minded are the Adhvaryus and the heavenly Waters.
7 He who made room for you when fast imprisoned, who freed
you from the mighty imprecation,—
Even to that Indra send the meath-rich current, the wave that gratifies the Gods, 0 Waters.
8 Send forth to him the meath-rich wave, 0 Eivers, which is
your offspring and a well of sweetness,
Oil-balmed, to be implored at sacrifices. Ye wealthy Waters, hear mine invocation.
9 Send forth the rapture-giving wave, 0 Eivers, which Indra
drinks, which sets the Twain in motion;
The well that epringeth from the clouds, desirous, that wandereth triple-formed, distilling transport.
10 These winding Streams which with their double current, like
cattle-raiders, seek the lower pastures,—
Waters which dwell together, thrive together, Queens, Mothers of the world, these, Eishi, honour.
11 Send forth our sacrifice with holy worship,, send forth the
hymn and prayer for gain of riches.
For need of sacrifice disclose the udder. Give gracious hear¬ ing to our call, 0 Waters.
4 In floods: of the aerial ocean. Cp. II. 35. 4.
5 With herbs: probably Darbha or Kusa grass.
6 The Waters bow to Soma as maidens to their lovers.
9 The Twain : uWU: probably, Heaven and Earth. Sftyana explains dif¬ ferently :—‘which sends us both (kindsof fruit)’; that is, ‘the fruifc, whether reward or punishment, of the present life, and of a former life.’—Wilson, and Editor’s note. Desirous .- eager to mix with the Soma, according to S&yana ; but the meaniug of ansinam is uncertain. Ludwig and Hillebrandt translate it by‘des Usanas,’ belonging to Usanas or Usan&, Triple-formed: Soma with two admixtures.—Grassmann.
10 Double current: meaning, probably, the two kinds of waters called respectively Ekadhan& and Vasativari.
11 Disclose the udder: let your streams flow.
TEE RIGYEDA.
425
MYMN 31 .]
12 For, wealthy Waters, ye control all treasures: ye bring
auspicious intellect and Amrit.
Ye are the Queens of independent riches. Sarasvati give full life to the singer l
13 When I behold the Waters coming hither, carrying with them
milk and meath and butter,
Bearing the well-pressed Soma juice to Indra, they harmonize in spirit with Adhvaryus.
14 Bicb, they are come with wealth for living beings. 0 friends,
Adhvaryus, seat them in their places.
Seat them on holy grass, ye Soma-bringers, in harmony with the Offspring of the Waters.
15 Now to this grass are come the longing Waters : the Pious
Ones are seated at our worship;
Adhvaryus, press the Soma juice for Indra: so will the service of the Gods be easy.
HYMN XXXI. Visvedevag.
May benediction of the Gods approach us, holy, to aid U3 with all rapid succours.
Therewith may we be happily befriended, and pass triumphant over all our troubles.
2 A man should think on wealth and strive to win it by adora¬
tion on the path of Order,
Counsel himself with his own mental insight, and grasp still nobler vigour with his spirit.
3 The hymn is formed, poured are the allotted portions : as to
a ford friends come unto the Wondrous.
We have obtained the power of ease .and comfort, we have become acquainted with Immortals.
4 Pleased be the Eternal Lord who loves the household with this
man w r hom God Savitar created.
May Bhaga Aryaman grace him with cattle ; may he appear to him, and be, delightful.
5 Like the Dawns’ dwelling-place be this assembly, where in
their might men rich in food have gathered,
12 Sarasvati: as chief and wisest of the Water-Goddesses.
1 Benediction : or, the laudation; that is, Ludwig suggests, f May the power of praising the Gods, and at the same time the Gods themselves come to us.*
3 The Wondrous: meaning, perhaps. Soma.
4 The Eternal Lord ; Agni. According to S&yana, Pra j&pati, This man ; the institutor of the sacrifice. Savitar has given him life and now let Agni bless him. Bhaga Aryaman : Aryaman as.Bhaga who distributes wealth.
m the hymns of [book x
Striving to share the praises of this singer. To us come strengthening and effectual riches! ^< mm i
6 This Ball’s most gracious far-extended favour existed first of , ; 4
all in full abundance.
By his support they are maintained in common who in the Asura’s mansion dwell together.
7 What was the tree, what wood, in sooth, produced it, from
which they fashioned forth the Earth and Heaven ?
These Twain stand fast and wax not old for ever: these have sung praise to many a day and morning.
8 Hot only here is this : more is beyond us. He is the Bull,
the Hesven’s and Earth’s supporter.
With power divine he makes his skin a filter, when the Bay Coursers bear him on as Surya.
9 He passes o’er the broad earth like a Stega: he penetrates the
world as Wind the mist-cloud.
He, balmed with oil, near Varuna and Mitra, like Agni in the wood, hath shot forth splendour.
10 When suddenly calved the cow that erst was barren, she,
self-protected, ended all her troubles.
Earth, when the first son sprang from sire and mother, cast up the Sami, that which men wei'e seeking.
11 To Hrishad’s son they gave the name of Kanva, and he the
brown-hued courser won the treasure.
For him dark-coloured streamed the shining udder: none made it swell for him. Thus Order willed it.
6 This Bull: Agni as the Sun. The Asura is Dyaus.
8 Not only here: the first half-line is obsuure. ‘Hot such (is their power); there is another greater than they.’—Wilson. ‘There is no other thing besides like unto him.’—Wallis. A filter : j pavltram: <which purifies the rays of light which stream through it.
9 A Stega: said to be a certain biting or stinging insect. According to S&yana, ‘the aggregation of rays, the Sun. 1 Ludwig conjectures that ‘ plough¬ share ’ may be the meaning.
10 This stanza is very obscure, ‘ The cow which was barren is the Sami tree, which brings forth the Asioattha, and from the wood of these two trees are made the arant } the two pieces of wood which are rubbed together to produce the sacred fire—the upper and harder piece is the Sami (the Acacia Suma), and the lower and soft is the Amattha (the Ficus religiosa).’—Wilson.
1 The verses [7—10] deal with the formation of the three main components of the universe, heaven, earth, and the sun. Of the first two the poet has little to tell us. and passes on at once to the third. The sun is identified with the bull, Agni of the sacrifice, and the earth with the lower rubbing- stick anointed with ghee, which is licked up [‘ devours * instead of ‘cast up’ ] as soon as fire is struck.’—Wallis, Cosmology of the Rigveda , pp 47, 48. })■
11 This stanza appears to have no connexion with the hymn, and is inex¬ plicable as it stands here. See I. 117. 8, where the son of Hrish&d is men* 1
tinned as a favourite of the Asvias,
HYMN 32.] THE RIO VEDA. 427
HYMN XXXII. Indra.
Foeth speed the Pair to bring the meditating God, benevolent with boons sent in return for boons.
May Iudra graciously accept both gifts from us, when he hath knowledge of the flowing Soma juice.
2 Thou wanderest far, 0 Indra, through the spheres of light and
realms of earth, the region, thou whom many praise !
Let those who often bring thee to their solemn rites conquer the noisy babblers who present no gifts.
3 More beautiful than beauty must this seem to me, when the
son duly careth for his parents’ line. ^
The wife attracts the husband: with a shout of joy the man’s auspicious marriage is performed aright.
A This beauteous place of meeting have I looked upon, where, like milch-cows, the kine order the marriage train;
- Where the Herd’s Mother counts as first and best of all, and round her are the seven-toned people of the choir.
5 The Pious One hath reached your place before the rest: One
only moves victorious with the Rudras’ band.
To these your helpers pour out meath, Immortal Gods, with whom your song of praise hath power to win their gifts.
6 He who maintains the Laws of Gods informed me that thou
wast lying hidden in the waters.
Indra, who knoweth well, beheld and showed thee. By him instructed am I come, 0 Agni,
7 The stranger asks the way of him who knows it: taught by
the skilful guide he travels onward.
1 The meditating Hod ; Incha. My version of the first line follows the explanation given by Ludwig in his Commentary. S&yana’s interpretation is different:—‘Indra sends hi~ rrr.'* hr.rses to the service of the
(worshipper) expectant -(of his i.:. . .,. ■ -' V . Both gifts: oblation and praise.
3 Gareth for hi 3 parents' line ; by marrying and becoming a father ; or as
S&yana explains, by having his birth proclaimed according to custom in sacrifices instituted by him. *
4 Order the marriage train: the meaning of this half-line is uncertain. According to S&yana, the herd Is the company of sacrifices and priests, its mother is Stuti or Praise, the seven-toned , or sevenfold, are the metres, or the seasons, or the Hotar priests. The Herd's Mother is more probably Prism, the mother of the Maruts. The whole stanza is translated by Wilson Shine, Indra, upon this elegant chamber of sacrifice, when our praises desire (thy approach) as milch-kine (desire) their stalls ; since the praise of me the wor¬ shipper precedes (the adoration) of the company, and this person accompanied by the seven officiating priests is the offerer of praise.*
5 The Pious One: Agni, the special worshipper of Gods. One only: Indra. <5 J3e; perhaps Soma. Thou: Agni. Cp. I. 23. 20,
42$ THE HYMNS OF {BOOK X.
This is, in truth, the blessing of instruction: he finds the patj^ 8 that leads directly forward.
8 Even now he breathed: these days hath he remembered. Cor^*
cealed, he sucked the bosom of his Mother.
Yet in his youth old age hath come upon him: he hath grown gracious, good, and free from anger.
9 0 Kalasa, all these blessings will we bring them, 0 Kurusra¬
vana, who give rich presents.
May he, 0 wealthy princes, and this Soma which I am bearing in my heart, reward you.
* HYMN XXXIII. Various Deities.
The urgings of the people have impelled me, and by the near¬ est way I bring you Pushan.
The Universal Gods have brought me safely. The cry was heard, Behold, Duhsasu cometh!
2 The ribs that compass me give pain and trouble me like rival
wives.
Indigence, nakedness, exhaustion press me sore : my mind is fluttering like a bird’s.
3 As rats eat weavers’ threads, cares are consuming me, thy
singer, Satakratu, me.
Have mercy on us once, 0 Indra, Bounteous Lord : be thou a Father unto us.
i I the priests’ Hishi chose as prince most liberal Kurusravana,
The son of Trasadasyu’s son,
8 Even now he "breathed: began to show signs of life. The connexion bet¬ ween stanzas 1—4 and 5—8 is not apparent. Sucked tb# bosom, of his Mother: enjoyed oblations, in the shape of Soma juice, etc,, produced by the earth. f 9 The meaning of Kalasa, literally ' pitcher' or ' beaker/ here is uncertain. (Indra), the possessor of the pitchers.’—Wilson. Ludwig suggests kaldsoh as . n ght reading:—* We will perform these holy ceremonies in their minutest details/ Kurusravana; according to S&yana, ' hearer of the praise of priests ; but probably the name of a prince, as in the following hymn.
1 JDuhsdsu: literally, 'the malevolent/ Perhaps, as Ludwig suggests a hostile prince whose victory over Kurusravana has caused the distress men¬ tioned m the following stanza.
2 The first line is taken from I, 105. 8.
3 This first line is taken from 1.105. 5. Weavers' threads: threads steeped m; a w/-Ludwlg S t0 S4ya?a ' ° nCe: <a£ter hav “S 80 often given us up P to
4 The Priests' Rishi; higher in rank than the other priests. Chose: i. e. ‘ I
iu order t0 so out t0 battle with
i,
JET YMN 34.]
THE EIG VEDA.
420
5 Whose three bays harnessed to the car bear me straight on¬
ward : I will laud The giver of a thousand meeds,
6 The sire of Upamasravas, even him whose words were passing
sweet,
As a fair field is to its lord.
7 Mark, Upamasravas, his son, mark, grandson of Mitratithi :
I am thy father's eulogist.
8 If I controlled Immortal Gods, yea, even were I Lord of men, My liberal prince were living still.
9 None lives, even had he hundred lives, beyond the statute of
the Gods :
So am I parted from my friend.
HYMN XXXIV. Bice, Etc.
Sprung from tall trees on windy heights, these rollers trans¬ port me as they turn upon the table.
Bearer to me the die that never slumbers than the deep draught of Mujavan's own Soma.
2 She never vexed me nor was angry with me, but to my friends
and me was ever gracious.
For the die's sake, whose single point is final, mine own devot¬ ed wife I alienated.
3 My wife holds me aloof, her mother hates me : the wretched
man finds none to give him comfort.
As of a costly horse grown old and feeble, I find not any profit of the gamester.
4 Others caress the wife of him whose riches the die hath covet¬
ed, that rapid* courser:
6 This and the three following stanzas are said to be consolatory verses addressed by the Rishi Kavasha to Upamasravas on the death of his father Mitr&tithi,
8 Were I Lord of men: as one of the Gods. My liberal prince : Mitr&tifchi.
9 Beyond the statute of the Gods .* beyond the time fixed for the duration of his life.
This hymn has been placed by Grassmann in bis Appendix as a composite production consisting of incoherent fragments. See Lanman, Sanskrit Reader, pp. 386, 389.
1 Sprung from tall trees: the nuts of the Vibhtdaka, or, later, Vibhitaka, tree (Terminalia Bellerica) were used as dice in early times. Rollers ; swiftly rolling dice. Mitjavdn: said to be a mountain on which the finest Somaplants grew.
2 Whose single point is final: the speaker has apparently lost all by throw¬ ing aces.
430 THE HYMNS OF [BOOK X
Of him apeak father, mother, brothers saying, We know him . not: bind him and take him with you.
5 When I resolve to play with these no longer, my friends
depart from me and leave me lonely.
When the brown dice, thrown on the board, have rattled, like a fond girl I seek the place of meeting.
6 The gamester seeks the gambling-house, and wonders, his
body all afire, Shall I be lucky %
Still do the dice extend his eager longing, staking his gains against his adversary,
7 Dice, verily, are armed with goads and driving-hooks, deceiv¬
ing and tormenting, causing grievous woe.
They give frail gifts and then destroy the man who wins, thickly anointed with the player’s fairest good.
8 Merrily sports their troop, the three-and-fifty, like Savitar
the Ood whose ways are faithful.
They bend not even to the mighty’s anger: the King himself pays homage and reveres them.
9 Downward they roll, and then spring quickly \ipward, and,
handless, force the man with hands to serve them.
Cast on the board, like lumps of magic charcoal, though cold themselves they bum the heart to ashes.
10 The gambler’s wife is left forlorn end wretched : the mother
mourns the son who wanders homeless.
In constant fear, in debt, and seeking riches, he goes by night unto the home of others.
11 Sad is the gambler when he sees a matron, another’s wife, and
his well-ordered dwelling.
He yokes the brown steeds in the early morning, and when the fire is cold sinks down an outcast.
4 Bind Mm: he has staked his personal freedom, and lost ; and his people
renounce him,
7 Driving-hooks ; used by mahouts or elephant-drivers, The last half-line of
the stanza is difficult :— 4 * * * 8 * 10 11 they appear to the gambler covered with honey,'—Muir.
8 Three-and-fifty: or, ■ Ive in number. It would appear
from S&yana’s Commentax. ■’ . V ■ was the usual number of dice em¬
ployed ; and yet this seems hardly probable. Ludwig suggests * three times five * as the^ meaning here of tripanchfisdh, and Prof. Weber would read tripanchamh instead of tripctfichdsah (Weber den Rdjasdya, p. 72). Like Savitar: i [disposing men’s destinies] like the god S.’—Muir.
10 Riches : wealth gained by robbery, according to S&yana.
11 Yokes the brown steeds; begins throwing the nut-dice.’ When the fire is cold: * by the time when the fire goes out he has sunk into a degraded wretch.’—Muir.
THE MOVED A.
HYMN 35.]
431
12 To the great captain of your mighty army, who hath become
the host’s imperial leader,
To him I show my ten extended fingers : I speak the truth. No wealth am I withholding.
13 Play not with dice: no, cultivate thy corn-land. Enjoy the
gain, and deem that wealth sufficient.
There are thy .cattle, there thy wife, 0 gambler. So this good Savitar himself hath told me.
14 Make me your friend : show us some little mercy. Assail us
not with your teriific fierceness.
Appeased be your malignity and anger, and let the brown dice snare some other captive.
HYMN XXXV. Visvedevas.
These fires associate with Indra are awake, biinging their light when first the Dawn begins to shine.
May Heaven and Earth, great Pair, observe our holy work. We claim for us this day the favour of the Gods.
2 Yea, for ourselves we claim the grace of Heaven and Earth,
of Saryan&v&u, of the Hills and Mother Streams.
For innocence we pray to Surya and to Dawn. So may the flowing Soma bring us bliss to-day.
3 May the great Twain, the Mothers, Heaven and Earth, this
day preserve us free from sin for peace and happiness.
May Morning sending forth her light drive sin afar. We pray . to kindled Agni for felicity.
4 May this first Dawn bring us the host of gracious Gods :
rich, may it richly shine for us who strive for wealth.
The wrath of the malignant may we keep afar. We pray to kindled Agni for felicity.
5 Dawns, who come forward with the bright beams of the Sun,
and at your earliest flushing bring to us the light,
12 The great captain: the highest-numbered of all the dice. Ten fingers: to show that I have nothing left.
14 This stanza is a farewell address to the Dice. Some other: our enemy.— Sdyana. -
The hymn or lay has been transliterated, translated m prose, and freely reproduced in rhymed octosyllabic verse, by Dr. J. Muir, 0 . S. Texts . V, 425—429. It lias also been translated by the authors of the Siebenzig Lieder,
1 With Indra: as a God of the morning light.
2 Of Saryandvdn, of the Hills: according to S&yana, c of the mountains of Saryan&v&n/ a lake in the district of Kurukshetra. I follow Ludwig in taking both pdrvatdn and saryan&vutah as genitives.
5 Your : according to the text ‘ their/ the verb in the first line being in the third person.
432 THE HYMNS OF [BOOK X.i
Shine ye on us to-day auspicious, for renown. We pray to kindled Agni for felicity.
6 Free from all sickness may the Mornings come to us, and let
our fires mount upward with a lofty blaze.
The Asvin Pair have harnessed their swift-moving car. We pray to kindled Agni for felicity.
7 Send us to-day a portion choice and excellent, 0 Savitar, for
thou art he who dealeth wealth.
I cry to DhishanH, Mother of opulence. We pray to kindled Agni for felicity.
8 Further me this declaring of Eternal Law, the Law of Gods,
as we mortals acknowledge it!
The Sun goes up beholding all the rays of morn. We pray to kindled Agni for felicity.
9 This day we pray with innocence in strewing grass, adjusting
pressing-stones, and perfecting the hymn.
Thou in the Adityas’ keeping movest restlessly. We pray to kindled Agni for felicity.
10 To our great holy grass I bid the Gods at morn to banquet,
and will seat them as the seven priests,—
Varuna, Indra, Mitra, Bhaga for our gain. We pray to kindl¬ ed Agni for felicity.
11 Come hither, 0 Adityas, for onr perfect weal: accordant help
our sacrifice that we may thrive.
Pushan, Brihaspati, Bhaga, both Asvins, and enkindled Agni we implore for happiness.
12 Adityas, Gods, vouchsafe that this our hom# may be praise¬
worthy, prosperous, our heroes' sure defence,
For cattle, for our sons, for progeny, for life. We pray to kindled Agni for felicity.
13 This day may all the Maruts, all be near us with aid : may
all our fires be well enkindled.
May all Gods come to us with gracious favour. May spoil and wealth be ours, and all possessions.
7 Dhiskand: a Goddess who presides over prosperity : according to Hille- braudt, the Earth.
8 Further me: 1 May that glorification of the gods which men repeat In connexion with the rite preserve me.’—Wilson.
9 Movest restlessly: performest thy duties, according to Sftyana. Agni ra¬ pidly burning the fuel appears to be intended. ^ ^ "
THE RIO VEDA,
433
HYMN 36.]
14 He whom ye aid, 0 Deities, in battle, whom ye protect and rescue from affliction,
Who fears no danger at your milk-libation,—such may we be to feast the Gods, ye Mighty.
HYMN XXXVI. Visvedeva#.
There are the Dawn and Night, the grand and beauteous Pair, Earth, Heaven, and Varuna, Mitra, and Aryaman. Indra I call, the Maruts, Mountains, and the Floods, Adityas, Heaven and Earth, the Waters, and the Sky.
2 May Dyaus and Pyithivi, wise, true to Holy Law, keep us in
safety from distress and injury.
Let not malignant Nirriti rule over us. We crave to-day this gracious favour of the Gods.
3 Mother of Mitra and of opulent Varuna, may Aditi preserve
us safe from all distress.
May we obtain the light of heaven without a foe7~~~We <iraveL. this gracious favour of the Gods to-day.
4 May ringing press-stones keep the Bakshasas afar, ill dream,
and Nirriti, and each voracious bend.
May the Adityas and the Maruts shelter us. We crave this gracious favour of the Gods to-day.
5 Full flow libations ; on our grass let Indra sit; Brihaspati the
singer laud with Sama hymns !
Wise be our hearts* imaginings that we may live. We crave this gracious favour of the Gods to-day.
6 Ye Asvins, make our sacrifice ascend to heaven, and animate
the rite that it may send us bliss,
Offered with holy oil, with forward-speeding rein. We crave the gracious favour of the Gods to-day.
7 Hither I call the band of Maruts, swift to hear, great, purify¬
ing, bringing bliss, to be our Frieuds.
May we increase our wealth to glorify our name. We crave this gracious favour of the Gods to-day.
8 We bring the Stay of Life, who makes the waters swell, swift¬
hearing, Friend of Gods, who waits on sacrifice...
14 Who fears no danger : who feels assured that hi^^orship of the Gods will protect him. .x*
1 The Waters • of the firmament. .
2 Dyaus and Prithivi; Heaven and^rfch. Nirriti: Death or Destruction.
8 Who makes the waters swell p6rum: ‘protector of the waters/—
S&yana. ‘Drinker of the waters/—Ludwig. Soma is meant. See IX, 76. 4,
28
434 THE HYMNS OF [BOOK Xi
May we control that Power, Soma whose rays are bright. We crave this gracious favour of the Gods to-day.
9 Alive ourselves, with living sons, devoid of guilt, may we win this with winners by fair means to win.
Let the prayer-haters bear our sin to every side. We crave this gracious favour of the Gods to-day.
10 Hear us, 0 ye who claim the worship of mankind, and give""**
us, 0 ye Gods, the gift for which we pray,
Victorious wisdom, fame with heroes and with wealth. We crave to-day this gracious favour of the Gods.
11 We crave the gracious favour of the Gods to-day, great favour
of great r Gods, sublime and free from foes,
That we may gain rich treasure sprung from hero sons. We crave this gracious favour of the Gods to-day.
12 In great enkindled Agni’s keeping, and, for bliss, free from all
sin before Mitra and Varuna,
May we share Savitar’s best animating help. We crave this gracious favour of the Gods to-day.
13 All ye, the Gods whom Savitar the Father of truth, and Va¬
runa and Mitra govern,
Give us prosperity with hero children, and opulence in kine and various treasure.
14 Savitar, Savitar from east and westward, Savitar, Savitar
from north and southward,
Savitar ^end us perfect health and comfort, Savitar let our days of life be lengthened l
HYMN XXXVII. Sfirya.
Do homage unto Varuna’s and Mitra’s Eye : offer this solemn worship to the Mighty God,
Who seeth far away, the Ensign, born of (Sods. Sing praises unto Surya, to the Son of Dyaus.
2 May this my truthful speech guard me on every side, wher¬
ever heaven and earth and days are spread abroad.
Aft else that is in motion finds a place of rest: the waters ever flow and ever mounts the Sun.
3 No godl'esa man from time remotest draws thee down when
thou art driving forth with winghd dappled Steeds.
One lustre waita Upon thee moving to the east, and, Surya, thou arisest with a different light. *
1 Varuna’s and Mitra's Eye: Surya or the Sun. ‘The eyeof Mitra* ~~ Varuna and Agm. —I. 115. 1. > J
3 Dappled Steeds : ‘with Etasaa.’—Ludwig, One lustre: by night. Cf. I. V 115. 5; and Attareyct' BrtfJi?nanct t III, 4, 44, ‘One ancient radiance follows
HYMN 37.] THE MG VEDA. 435
4 0 Siirya, with the light whereby thou scatterest gloom, and
with thy ray impellest every moving thing,
Keep far from us all feeble, worthless sacrifice, and drive away disease and every evil dream.
5 Sent'forth thou guardest well the Universe's law, and in thy
wonted way arisest free from wrath.
When Surya, we address our prayers to thee to-day, may the Gods favour this our purpose and desire.
6 This invocation, these our words may Heaven and Earth, and
Indra and the Waters and the Maruts hear.
Ne'er may we suffer want in presence of the Sun, and, living happy lives, may we attain old age. *
7 Cheerful in spirit, evermore, and keen of sight, with store
of children, free from sickness and from sin, , Long-living, may we look, 0 Surya, upon thee uppsfng day by day, thou great as Mitra is ! ^
8 Sftrya, may wc live long and look upon tbee still, thee, 0 Far-
seeing One, bringing the glorious light,
The radiant God, the spring of joy to every eye, as thou art mounting up o'er the high shining flood.
9 Thou by whose lustre all the world of life come?* forth, and by
thy beams again returns unto its rest,
0 Surya with the golden hair, ascend for us day after day, still bringing purer innocence.
10 Bless us with shine, bless us w- ; ch perfect daylight, bless us
with cold, with fervent he*>^ au d lustre.
Bestow on us, 0 Surya, varied riches, to bless us in our home and when we travel.
31 Gods, to our living creatures of both kinds vouchsafe protection, both to bipeds and to quadrupeds,
That they may drink and eat invigorating food. So grant us health and strength and perfect innocence.
12 If by some grievous sin we have provoked the Gods, O Deities, with the tongue or thoughtlessness of heart.
That guilt, 0 Yasus, lay upon the Evil One, on him who ever leads us into deep distress.
(thee) whilst thou risest with another.'—'Wilson. See Wallis, Cosmology of the Rlgreda, p, 117.
5 In thy wonted way: svadhd dnu: * after the stuadhd offerings. 1 —Wilson.
8 Flood: or floor of heaven.
12 The Evil One: drdvd: here probably a kind of Diabolus or Devil.— Ludwig.
[BOOK X,
436 TBtE MYUNS OK
HYMN XXXVIII. Indra.
O Indra, in this battle great and glorious, in this loud din of war help us to victory,
■Where in the strife for kine among bold ring-decked men arrows fly all around and heroes are subdued.
2 At home disclose to us opulence rich in food, streaming with
milk, 0 Indra, meet to be renowned.
Sakra, may we be thine, the friendly Conqueror's : even as we desire, 0 Yasu, so do thou.
3 The godless man, much-lauded Indra, whether he be D&sa or
be Arya, who would war with us,—
Easy to conquer be for thee, with us, these foes; with thee may we subdue them in the dash of fight.
4 Him who must be invoked by many and by few, who standeth
nigh with comfort in the war of men,
Indra, famed Hero, winner in the deadly strife, let us bring hitherward to-day to favour us.
5 For, Indra, I have heard thee called Self-capturer, One, Steer 1
- who never yields, who urges even the churl.
Belea&n, thy self from Kutsa and come hither. How shall one like th^dt still bound that he may not move3
. HYMN XXXIX. Asvins.
As 'twere the name ot-father, easy to invoke, we all assembled here invoke this Car bf yours,
Asvins, your swiftly-rolling- circumambient Car which he who worships must invoke at evb.^nd dawn,
2 Awake all pleasant strains and letf ^e hymns flow forth : raise up abundant fulness : this is our dfe^lre.^
Asvins, bestow on us a glorious heritage,'aud give our princes treasure fair as Soma is. x *
1 Ring-decked: adorned with armlets, or quoits as weapons.
5 Self-aapturer: it is difficult to assign a reasonable and appropriate mean¬ ing to svavrijam. S&yana explains it by svayam eva chhettdram , * one who cuts himself 'self mutilator.*—Wilson. According to the St. Petersburg Lexi¬ con, the meaning is ‘one who appropriates or takes to himself;’ according to Ludwig ‘ the self-rescuer,’ and according to Geldner ‘ one who suffers himself to be captured.’ The poet calls on Indra to tear himself away from his favour¬ ite KuMa in order to aid hie worshippers in the coming fight. ‘A legend'is here somewhat obscurely related, that Kutsa and Bum having summoned In¬ dra at the same time to their respective sacrifices, he went first to Kutsa who
then detained him, having fastened him.with a hundred leather thongs.
This verse is addressed to Indra by Lusa> exhorting him to free himself.’—
Wilson. -
The Rishi is Ghoshd, daughter of Kakshtv&n,
BYMN $9.] TBS Mat EM. 437
3 Ye are the bliss of her who groweth old at home, and helpers
of the slow although he linger last.
Men call you too, N&satyas, healers of the blind, the thin and feeble, and the man with broken bones.
4 Ye made Chyav&na, weak and worn with length of days,
young again, like a car, that he had power to move.
Ye lifted up the son of Tugra from the floods. At our liba¬ tions must all these your acts be praised.
5 We will declare among the folk your ancient deeds heroic j
yea, ye were Physicians bringing health.
You, you who must be lauded, will we bring for aid, so that this foe of ours, 0 Asvins, may believe. %
6 Listen to me, 0 Asvins; I have cried to you. Give me your
aid as sire and mother aid their son.
Poor, without kin or friend or ties of blood am I. Save me, before it be too late, from this my curse.
7 Ye, mounted on your chariot brought to Yimada the comely
maid of Purumitra as a bride.
Ye came unto the calling of the weakling’s dame, and granted noble offspring to the happy wife.
8 Ye gave again the vigour of his youthful life to the sage Kali
when old age was coming nigh.
Ye rescued Yandana and raised him from the pit, and in a moment gave Vispala power to move.
9 Ye, Asvins Twain, endowed with manly strength, brought
forth Eebha when hidden in the cave and well-nigh dead,
438 THE HYMNS OF [BOOK X
11 From no side, ye Two Kings whom none may check or stay,
doth grief, distress, or danger come upon the man Whom, Asvins swift to hear, borne on your glowing path, ye with your Consort make - the foremost in the race,
12 Come on that Chariot which the Bibhus wrought for you,
the Chariot, Asvins, that is speedier than thought,
At harnessing whereof Heaven's Daughter springs to birth, and from Vivasv&n come auspicious Nigh fc and Day.
13 Come, Conquerors of the sundered mountain, to our home,
Asvins who made the cow stream milk for Sayu's sake,
, Ye who delivered even from the wolfs deep throat and set again at liberty the swallowed quail.
14 We have prepared this laud for you, 0 Asvins, and, like the
Bhrigus, as a car have framed it,
Have decked it as a maid to meet the bridegroom, and brought it as a son, our stay for ever.
HYMN XL. Asvins.
Your radiant Chariot—whither goes it on its way ?—who decks it for you, Heroes, for its happy course,
Starting at daybreak, visiting each morning every house, borne hitherward through prayer unto the sacrifice ?
2 Where are ye, Asvins, in the evening, where at morn ? Where
is your halting-place, where rest ye for the night ?
Who brings you homeward, as the widow bedward draws her husband's brother, as the bride attracts the groom 1
3 Early ye sing forth praise as with a herald's voice, and, meet
for worship, go each morning to the house.
Whom do ye ever bring to ruin ? Unto whose libations come ye, Heroes, like two Sons of Kings? r
11 Whom none may. c heck or stay: adite^adinau. —S&yana. Your Consort ; Sftryd. The foremost in the race: that is, generally, preeminent.
12 Heaven*s Daughter : Ushaa or Dawn. Vivasvdn: the morning Sun.
18 Conquerors of the sundered mountain: probably with reference to the deliverance of Jfihusha.—Ludwig. See I. 116. 20. The swallowed quail: see I. 112. 8. The quail is probably Lawn delivered from the jaws of the wolf Night by the twin Light-Gods. .
14 Our stay for ever: who will perpetuate our family; ‘the eternal per¬ former of rites.’—Wilson.
2 As the widow: in certain circumstances a widow” was bound to marry her deceased husband’s brother. See Harm fMdnavadharmasdstraJ, IX. 69. 70. The law of the Jews was the same. See Leuteronomy, x’xv, 5.
3 As with a herald's voice; Mjpayd is thus explained by Sftyapa. The home: of the sacrjficer.
TUB MGVBDA.
HYMN 40.]
439
4 Even as hunters follow two wild elephants, we with oblations
call you down at morn and eve.
To folk who pay you offerings at appointed times, Chiefs, Lords of splendour, ye bring food to strengthen them.
5 To you, 0 Asvins, came the daughter of a King, Gbosha, and
said, 0 Heroes, this I beg of you :
Be near me in the day, be near me in the night: help me to gain a car-borne chieftain rich in steeds.
6 0 Asvins, ye are wise : as Kutsa comes to men, bring your car
nigh the folk of him who sings your praise.
The bee, O Asvins, bears your honey in her mouth, as the maid carries it purified in her hand. »
7 To Bhujyu and to Vasa ye came near with help, 0 Asvins, to
Sinjara and to Usana. .
Your worshipper secures your Through
your protection I desire felicity.
8 Krisa »nd Snyu ye protect, ye Asvins Twain: ye Two assist
the widow and the worshipper;
And ye throw open, Asvins, unto those who win the cattle-stall that thunders with its sevenfold mouth.
9 The Woman hath brought forth, the Infant hath appeared,
the plants of wondrous beauty straightway have sprung up. To him the rivers run as down a deep descent, and he this day becomes their master and their lord.
10 They mourn the living, cry aloud, at sacrifice : the men have set their thoughts upon,a distant cast.
A lovely thing for fathers who have gathered here,—a joy to husbands,—are the wives their arms shall clasp.
5 The second half* of the second line is difficult: * be able (to grant favour) to the son of my brother, who has horses and a chariot.’—Wilson.
6 As Kutsa comes to men: borne on Indra’s chariot. Bears your honey : sips honey when the Asvins have ushered in the day. As the maid: Dr. jluir and Prof. &rassmaun explain this half-line differently, * as a maid, or a woman, resorts to her rendezvous (with her lover)/
7 Vasa: see I. 112. 10. Sinjdra: see VIII. 5. 25. Utmd: see Vol. I., Index.
8 Krisa: a Ilishi favoured by Indra ; or, as S&yana explains the word here, the feeble man in general. Sayu: has been mentioned frequently. 1 fie cattle-stall: the rain-cloud whose waters are the cows.
9 The Woman: perhaps the water of the cloud. The Infant: the lightning. To him : the sacrificer may perhaps he intended.
10 They mourn the living : perhaps, show their Borrow for the widower at the funeral of his wife. See Lanmau {Sanskrit Reader, p. 3 5 6 7 8 9 10 7)ficmwhom I have borrowed. Set their thoughts upon a distant cast: of: the ^oose or Bnaring-net: apparently a periphrasis for, have taken thought for the distant future and children to live after them.
THE HYMNS OF
440
[BOOK X
11 Of this we have no knowledge. Tell it forth to us, how the
youth rests within the chambers of the bride.
Fain would we reach the dwelling of the vigorous Steer who loves the kine, 0 Asvins: this is our desire.
12 Your favouring grace hath come, ye Lords of ample wealth:
Asvins, our longings are stored up within your hearts.
Ye, Lords of splendour, have become our twofold guard : may we as welcome friends reach Aiyaman’s abode.
13 Even so, rejoicing in the dwelling-place of man, give hero sons
and riches to the eloquent.
Make a ford, Lords of splendour, where men well may drink: remove the spiteful tree-stump standing in the path.
14 0 Asvins, Wonder-Workers, Lords of lustre, where and with
what foils, do yo delight yourselves to-day?
Who hath detained themjwith him? Whither are they gone? Unto what sage’s or wbaTworshl^^
HYMN XLI. ^ ' Asvms.
That general Car of yours, invoked by many a man, that comes to our libations, three-wheeled, meet for lauds,
That circumambient Car, worthy of sacrifice, we call with our pure hymns at earliest flush of dawn.
2 Ye, 0 Nasatyas, mount that early-harnessed Car, that travels
early, laden with its freight of balm,
Wherewith ye, Heroes, visit clans who sacrifice, even the poor man’s worship where the priest attends.
3 If to the deft Adhvaryu with the meath in hand, or to the
handler firm in strength, the household friend,
Or to the sage’s poured libations ye approach, come thence 0 Asvins, now to drink the offered meath.
She plainly
11 GFhoshfi appears to speak of herself in the plural number, expresses her wishes for marriage,
12 Aryamctn's abode: Aryaman is here used in the original sense of
in'marriage'fOTa^Hier. 00111 ^' 1 ' 011 ’ tbe friend who asks a woman
Prof Grassmaun places stanzas 10—14 in his Appendix ana m his opinion forming no part of the original hymn.
as being obscure
1 Three-wheeled: see I. 34, 9.
3 The Sindh-; the Agutdh, the priest who kindles the sacrificial fire.
HYMN 42 ] THE RWVEDA . 441
HYMN XLII. Indra.
Even as an archer shoots afar his arrow, offer the laud to him with meet adornment.
Quell with your voice the wicked's voice, O sages. Singer, make Indra rest beside the Soma.
2 Draw thy Friend to thee like a cow at milking: 0 Singer,
wake up Indra as a lover.
Make thou the Hero haste to give us riches even as a vessel filled brimful with treasure.
3 Why, Maghavan, do they call thee Bounteous Giver ? Quicken
me : thou, I hear, art he who quickens.
Sakra, let my intelligence be active, and bring us luck that finds great wealth, 0 Indra.
4 Standing, in battle for their rights, together, the people,
Indra, in the fray invoke thee.
Him who brings gifts the Hero makes his comrade: with him who pours no juice he seeks not friendship.
5 Whoso with plenteous food for him expresses strong Somas as
much quickly-coming treasure.
For him he overthrows in early morning his swift well-weapon- ed foes, and slays the tyrant.
6 He utito whom we offer praises, Indra, Maghavan, who hath
joined to ours his wishes,—
Before him even afar the foe must tremble : low before him must bow all human glories.
7 With thy fierce bolt, 0 God invoked of many, drive to a
distance from afar the foeman.
0 Indra, give us wealth in com and cattle, and make thy singer's prayer gain strength and riches.
8 Indra, the swallow*er of strong libations rich in the boons J
they bring, the potent Somas,
He, Maghavan, will not restrict his bounty : he brings much wealth unto the Soma-presser.
9 Yea, by superior play be wins advantage, when he, a gambler,
piles bis gains in season.
Celestial-natured, he o'erwhelms with riches the devotee who keeps not back his treasure.
3 The notched*s voice: ‘the praises of yonr adversaries.’—Wilson.
4 The Hero: Indra.
5 As much quickly-coming treasure: representing the wealth which the offer¬ ing of the libations is expected to produce.
6 Unto whom we offer praises : or, in whom we have placed our hope.
9 When he, a gambler ; cp. X. 43. 5,
THE HYMNS OF
m
[BOOK X.
10 0 Much-invoked, may we subdue all famine and evil want
with store of grain and cattle.
May we allied, as first in rank, with princes obtain possessions by our own exertion.
11 Brihaspati protect us from the rearward, and from above, and
from below, from sinners !
May Indra from the front, and from the centre, as Friend to friends, vouchsafe us room and freedom.
HYMN XLiri. Indra.
In perfect unison all yearning hymns of mine that find the light of^heaven have sung forth Indra’s praise.
As wives embrace their lord, the comely bridegroom, so they compass Maghavan about that he may help.
2 Directed unto thee my spirit never strays, for I have set my
hopes on thee, 0 Much-invoked !
Sit, Wonderful 1 as King upon the sacred grass, and let thy drinking-place be by the Soma juice.
3 From indigence and hunger Indra turns away: Maghavan
hath dominion over precious wealth.
These the Seven Rivers flowing on their downward path in¬ crease the vital vigour of the potent Steer.
4 As on the fair-leafed tree rest birds, to Indra flow the gladden¬
ing Soma juices that the bowls contain.
Their face that glows with splendour through their mighty power hath fouud the shine of heaven for man, the Aryas* light.
5 As in the game a gambler piles his winnings, so Maghavan,
sweeping all together, gained the Sun.
This mighty deed of thine none other could achieve, none, Maghavan, before thee, none in recent time.
6 Maghavan came by turns to all the tribes of men : the Steer
took notice of the people’s songs of praise.
The man in whose libations Sakra hath delight by means of potent Somas vanquisheth his foes.
10 With princes ; with mea eminent for their wealth : rdjabhir-dhandnd- mUvaraih. —S&yana.
3 Turns away: S&yana makes vishuvrit transitive :—* May Indra be the remover of thirst and hunger.’—Wilson.
5 Gained the Sun: conquers him by taking away his moisture, that is, the water that he has absorbed.— S&yaua.
MTMN 44.]
tele may EDA.
443
7 When Soma streams together unto Indra flow like waters to the river, rivulets to the lake,
In place of sacrifice sages exalt his might, as the rain swells the corn by moisture sent from heaven.
■ 8 He rushes through the region like a furious Bull, he who hath made these floods the dames of worthy lords.
This Maghavan hath found light for the mau who brings ob¬ lation, sheds the juice, and promptly pours his gifts.
9 Let the keen axe come forth together with the light: here be, as erst, the teeming cow of sacrifice.
Let the Red God shine bright with his refulgent ray, and let the Lord of heroes glow like heaven’s clear sAeen.
10 0 Much-invoked, may we subdue all famine and evil want with
store of grain and cattle.
May we allied, as first in rank, with princes obtain possessions by our own exertion.
11 Brihaspati protect us from the rearward, and from above, and
from below, from sinners.
May Indra from the front, and from the centre, as Friend to friends, vouchsafe us room and freedom.
HYMN XLIV. Indra.
May Sovran Indra come to the carousal, he who by Holy Law is strong and active,
The overcomer of all conquering forces with his great steer¬ like power that hath no limit.
2 Firm-seated is thy car, thy Steeds are docile; thy hand, O
King, holds,^firmly grasped, the thunder.
On thy fair path, 0 Lord of men, come quickly; we will in¬ crease thy powers when thou hast drunken.
3 Let strong and mighty Steeds who hear this Mighty Indra, the
Lord of men, whose arm wields thunder,
Bring unto us, as sharers of our banquet, the Steer of conquer¬ ing might, of real vigour.
8 The dames of worthy lords: that is, subjected them to the Aryans, whereas they had been the thralls of D&aas. See I. 32. 11.
9 The been axe: Agni, who is frequently likened to an axe. See I. 127. 3, and VI. 3. 4. The Red God: arushah: according to S&yana, f the radiant Indra'; but Agni is probably intended, or perhaps * the red bolt’ as M. Muller prefers.
10 The two concluding stanzas are identical in Hymns 52, 53, 54.
444 THE HYMNS OF [BOOK X .
4 So like a Bull thou rushest to the Lord who loves the trough}
the Sage, the prop of vigour, in the vat.
Prepare thine energies, collect them in thyself: be for our profit as the Master of the wise.
5 May precious treasures come to us,—so will I pray. Come to
the votary’s gift offered with beauteous laud.
Thou art the Lord, as such sit on this holy grass : thy vessels are inviolate as Law comm anas*
6 Far went our earliest invocations of the Gods, and won us
glories that can never be surpassed.
They who could not ascend the ship of sacrifice, sink down in desolation, trembling with alarm.
7 So be the others, evil-hearted, far away, whose horses, difficult
to harness, have been yoked.
Here in advance men stand anear to offer gifts, by whom full many a work that brings reward is done.
8 He firmly fixed the plains and mountains as they shook.
Dyaus thundered forth and made the air’s mid-region quake. He stays apart the two confronting bowls; he sings lauds in the potent Soma’s joy when he hath drunk.
9 I bear this deftly-fashioned goad of thine, wherewith thou,
Maghavan, shalt break the strikers with the hoof.
At this libation mayst thou be well satisfied. Partake the juice, partake the worship, Maghavan.
10 0 Much-invoked, may we subdue all famine and evil want
with store of grain and cattle.
May we allied, as first in rank, with princes obtain possessions by our own exertion.
11 Brihaspati protect us from the rearward, and from above, and
from below, from sinners. *
May Indra from the front and from the centre, as Friend to friends, vouchsafe us room and freedom.
4 The Lord: pdtim: the Soraa. Collect them in thyself: ‘take us into thyself.’—Wilson. Of the wise: Jcetiipftnam is thus explained by the Commen¬ tators, but the meaning seems doubtful. Ludwig thinks that ‘ the master of the oars' that is, the steersman, is intended.
6 In desolation: ir?nd’ ^epiyuOL —Ludwig. Trembling in alarm: or, doers of ill deeds, according to Yaska's interpretation of k4payah t
7 Whose horses^ difficult to harness , have been yoked: whose ill*managed attempts to perform acceptable sacrifice have failed. In advance: before death, according to S&yana,
8 He: Indra. As they shook: cp. II. 12. 2. Two confronting bowls: heaven and earth.
9 Goad : the hymn of praise which urges Indra to action. The strikers with the hoof: a class of YAtudh&nas or demons. See X. 87, 12,
HYMN 45,]
TEE RIGVEDA. 445
HYMN XLV. Agni.
Fikst Agni sprang to life from oat of Heaven: the second time from us came Jdt&vedas.
Thirdly the Manly-souled was in the waters. The pious lauds aud kindles him the Eternal.
2 Agni, we know thy three powers in three stations, we know
thy forms in many a plhce divided.
We know what name supreme thou hast in secret: we know the source from which thou hast proceeded.
3 The Manly-souled lit thee in sea and waters, man’s Viewer
lit thee in the breast of heaven.
There as thou stoodest in the third high region the Steers increased thee in the waters’ bosom.
4 Agni roared out, like Dyaus what time he thunders : he licked
the ground, about the plants he flickered.
At once, when born, he looked around enkindled, and lightened heaven and earth within with splendour.
5 The spring of glories and support of riches, rouser of thoughts
and guardian of the Soma,
Good Son of Strength, a King amid the waters, in forefront of the Dawns he shines enkindled.
6 Germ of the world, ensign of all creation, be sprang to life
and filled the earth and heavens.
Even the firm rock he cleft when passing over, when the Five Tribes brought sacrifice to Agui.
7 So among mortals was Immortal Agni stablished as holy
wise and willing envoy.
He waves th.Q red smoke that he lifts above him, striving to reach the heavens with radiant lustre.
1 From out of Eeaven: or, from Dyaus or Heaven his father; in the shape of the Sun. From us; produced by men in the shape of sacrificial and do¬ mestic fire. In the waters: of the firmament, in the shape of lightning, the third form of Agni,
2 In secret: unknown to those who know not the Veda.—S&yana.
8 The Manly-souled: or, the Friend of men; Vanina, according to SAyana, and Praj&pati, according to Mahidhara. Perhaps Dyaus (cp. stanza 8) may be intended.—Ludwig. Grassmann thinks that Indra, the kindler of the lightning, is meant. The Steers : or, the Mighty Ones; the Maruts.
6 The -firm roch: ‘the solid cloud.’—Wilson. Some extraordinary conflagra¬ tion of jungle may perhaps be referred to. The Five Tribes: pdffaha jdndh : literally, the five men, meaning, according to Sfiyana, men in general, and, according to Mahidhara, the institutor of the sacrifice and the four chief priests.
446 THE HYMNS OF [BOOK X.
8 Like gold to look on, far he shone refulgent, beaming imper¬
ishable life for glory,
Agni by vital powers became immortal when his prolific Father Dyaus begat him.
9 Whoso this day, 0 God whose fiames are lovely, prepares a
cake, 0 Agni, mixt with butter,
Lead thou and further him to higher fortune, to bliss bestowed by Gods, 0 thou Most Youthful.
10 Endow him, Agni, with a share of glory, at every song of
praise sung forth enrich him.
Dear let him be to Surya, dear to Agni, preeminent with son and children's children.
11 While, Agni, day by daymen pay thee. worship they win
themselves all treasures worth the wishing.
Allied with thee, eager and craving riches, they have disclos¬ ed the stable filled with cattle.
12 Agni, the Friend of men, the Soma's keeper, Vaisv&nara,
hath been lauded by the Kish is.
We will invoke benignant Earth and Heaven: ye Deities, give ns wealth with hero children.
HYMN XLYI. Agni.
Stablished for thee, to lend thee vital forces, Giver of wealth, Guard of his servant’s body.
The Great Priest, born, who knows the clouds, Abider with men, is seated in the lap of waters.
2 Worshipping, seeking him with adoration like some lost crea¬
ture followed by its footprints,
Wise Bhrigus, yearning in their hearts, pursued him, and found him lurking where the floods are gathered.
3 On the Cow’s forehead, with laborious searching, Trita, the
offspring of Vibhuvas, found him.
Born in our houses, Youthful, joy-bestower, be now becomes the central point of brightness.
12 Soma's keeper: as identified with the Moon, the great receptacle of the celestial Soma, the nectar or ambrosia of the Gods. See Hillebrandt, V. ifaf.. I, 330— 336. _
1 For thee; the Bishi addresses himself. Who knows the clouds; from which he (Agni) comes in the form of Lightning. Of waters: of the firma¬ ment,
2 Wise Bhrigus; frequently mentioned as specially connected with the worship of Agni. Cl II. 4. 2. Pursued him; see I. 65. 1.
3 On the Cow’s forehead: 1 on the head of the cloud.’ Trita; Agni in his third form as lightning. The abstract personified form of the celestial Agni
THE ElQ VEDA,
447
HYMN 46 .]
4 Yearning, with homage, they have set and made him blithe
Priest among mankind, oblation-bearer,
Leader of rites and Purifier, envoy of men, as sacrifice that still advances.
5 The foolish brought the ne’er-bewildered forward, great, Victor,
Song-iuspirer, Fort-destroyer.
Leading the Youth gold-bearded, like a courser gleaming with wealth, they turned their hymn to profit.
6 Holding his station firmly in the houses, Trita sat down within
his home surrounded.
Thence, as Law bids, departs the Tribes’ Companion, having collected men with no compulsion. *
7 His are the fires, eternal, purifying, that make the houses
move, whose smoke is shining,
White, waxing in their strength, for ever stirring, and sitting in the wood; like winds are Somas.
8 The tongue of Agni bears away the praise-song, and, through
his cave for Earth, her operations.
Him, bright and radiant, living men have stablished as their blithe Priest, the Chief of Sacrifieers.
9 That Agni, him whom Heaven and Earth engendered, the
Waters, Tvashtar, and, with might, the Bhrigus,
Him M&tarisvan and the Gods have fashioned holy for man and first to be entreated.
is here represented as endeavouring to find the lurking fire in the sky.— Macdonell. Offspring of Vibhhvas; or, connected with Vibhuvasu, the very wealthy, Soma.
4: As sacrifice that still advances : * als das sich vorwarts bewegende opfer/ —Ludwig According to S’tyana, ‘the object of sacrifice, him who goes forward [from one fire receptacle to another].’
5 The foolish ; bumhn priests, weak and foolish in comparison with the wise Agni. Gleaming with wealth; the meaning of dhanarcham is uncertain. The Sb. Petersburg Lexicon offers dhanarjam , * striving to win the prize/ as pro¬ bably the right reading,
6 On stanzas 3 and 6 see Macdonell (J. R. A. S., July, 1893, pp. 450—452), who translates the second half of 6 as follows : From hence the house-friend of settlers collecting (them) goeB among men by distribution, not by (means of) bonds } i e. } carried from place, nob freshly produced by cord and drill.
7 That make the houses move: this seems to be what the words damtitm aritrd should mean, though how flames can he thus qualified is not clear. * The rescuers from the humiliated (spirits of ill).’—Wilson. ‘ Protectors of the houses.*—Mahidhara. Like winds are Somas: as winds fan flame, so Soma-libations increase the might of Agni. According to S&yana, the flames are * like the fast-flowing j uices of the Soma' —Wilson. I follow Ludwig’s explanation, but the meaning of the passage is doubtful.
8 Her operations ; holy works performed by men.
9 Mdtariavan : a divine or semi-divine being who brought Agni from heaven. See I, 31. 8, and 60. 1,
448 THE HYMNS OF [BOOH X
10 Agni, whom Gods have made oblation-bearer, and much-desir¬ ing men regard as holy,
Give life to him who lauds thee when he worships, and then shall glorious men in troops adore thee.
HYMN XLVII. Indra Vaikuntha.
Thy right hand have we grasped in ours, 0 Indra, longing for treasure, Treasure-Lord of treasures !
Because we know thee, Hero, Lord of cattle .* vouchsafe us mighty and resplendent riches.
2 Wealth, fully armed, good guard and kind protector, sprung
from four seas, the prop and stay of treasures,
Fraught with great bounties, meet for praise and glory : vouchsafe us mighty and resplendent riches.
3 Wealth, with good Brahmans, Indra! God-attended, high,
wide, and deep, and based on broad foundations,
Strong, with famed Rwhis, conquering our foemen : vouch¬ safe us mighty and resplendent riches.
4 Victorious, winning strength, with hero sages, confirmed in
power, most useful, wealth-attracting,
True, Indra! crushing forts and slaying Dasyus: vouchsafe us mighty and resplendent riches.
5 Wealthy in heroes and in cars and horses, strength hundred¬
fold and thousandfold, 0 Indra,
With manly sages, happy troops, light-winning: vouchsafe us mighty and resplendent riches.
6 To Saptagu the sage, the holy-minded, to him, Brihaspati, the
song approaches,
Angiras* Son who must be met with homage: vouchsafe us mighty and resplendent riches, „
7 My lauds, like envoys, craving loviug-kindness, go forth to
Indra with their strong entreaty,
Moving his heart and uttered by my spirit: vouchsafe ns mighty and resplendent riches.
Vaikuntha is said to mean son of VikunfcM, an Asurl or female demon who was allowed by Indra to become his second mother.
2 Wealth; S&yana gives another interpretation :—* (We know thee to be) well armed,’etc,—-WiV\ . /: /*, ■■ /■■•if seas: regarded as the store¬ houses of jewels. ‘ il-i the four oceans,’ — [applied to
Indra] Wilson. "
8 Brihaspati: according to the Scholiast meaning Saptagu, * the lord of
much (praise)/—Wilson. According to others, the God Brihaspati called Saptagu as being drawn by seven oxen : ‘ der fahrt mit sieben Rindern *— Grassmann. Angiras ’ Son : meaning apparently Brihaspati as especially loved and honoured by Angiras and his descendants. See VI. 73. 1. i
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Rigveda
Jan 25, 2023 21:35:48 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:35:48 GMT 5.5
THE RIQVEDA .
HYMN 48 .]
449
8 Grant us the boon for which I pray, 0 Indra, a spacious home unmatched among the people.
To this may Heaven and Earth accord approval: vouchsafe us mighty and resplendent riches.
HYMN XLVIII. Indra Vaikuntha.
I was the first possessor of all precious gear: the wealth of every man I win and gather up.
On me as on a Father living creatures call: I deal enjoyment to the man who offers gifts.
2 I, Indra, am Athar van’s stay and firm support: I brought forth
kine to Trita from the Dragon’s grasp.
I stripped the Dasyus of their manly might,’'and gave the cattle-stalls toMa*»**?vu,n an ^ Dadhyach.
3 natn Tvashtar forged the iron thunderbolt: in me the Gods have centred intellectual power.
My sheen is like the Sun’s insufferably bright: men honour me as Lord for past and future deeds.
4 I won myself these herds of cattle, steeds and kine, and gold
in ample store, with my destructive bolt.
I give full many a thousand to the worshipper, what time the Somas and the lauds have made me glad.
5 Indra am I; none ever wins my wealth from me: never at
any time am I a thrall to death.
Pressing the Soma, ask riches from me alone; ye, Pfirus, in my friendship shall not suffer harm.
6 These, breathing loud in fury, two and two, who caused Indra
to bring his bolt of thunder to the fray,
The challengers, I struck with deadly weapon down: firm stand what words the God speaks to his woi'shippers.
8 Unmatched : azam am: * not held in common.*—Wilson.
In^ra Vaikuntha is the Riski of this hymn, which is a self-laudatory reply to Saptagu in Hymn XLVII.
2 Atharvan is the name of the priest who first obtained fire and offered Soma and prayers to the Gods. See I. 80. 16, and 83, 5. The Dragon is ap¬ parently Ahi or Vritra. * I generated the waters above the cloud for the sake of Trita.*—Wilson. Mdtarisvan and Dadhyach: or, according to S&yana, f M&tarisvan’s son Dadhyach.*
5 Ye, Ptirus: 1 0 men.*—Wilson.
6 These: who these were is uncertain. Two and tiuo: probably the war¬ rior who fights on the chariot and the charioteer.—-Ludwig. The literal trans¬ lation of the last half-line of the stanza appears to be :— 4 the non-worshipper speaking firm words to worshippers ; dnamasyuh , he who has no other to re¬ verence, being Indra, whose promise of victory to his worshippers is never broken.*—Ludwig.
29
m TBB HYMNS OH [BOOK X
7 This One by stronger might I conquered singly; yea, also two : shall three prevail against me?
Like many sheaves upon the floor I thrash them. Plow can my foes, the Indraless, revile me ?
B Against the Gungus I made Atithigva strong, and kept him mid the folk like Vritra-conquering strength,
When I won glory in the great • foe-slaying fight, in battle where Karanja fell, and Parnaya.
9 With food for mine enjoyment S&pya Nami came: he joined me as a friend of old in search of kine.
As I bestowed^ on him an arrow for the fight I made him worthy ,-pf the^bn^^id hymn of praise.
10 One of the two hath SoinaTs®^^^ the Herdsman with
the hone <sbows forth the other.
He, fain to fight the Bull whose horns were sharpeneetTT^^ fettered in the demon’s ample region.
11 I, as a God, ne’er violate the statutes of Gods, of Yasus, Em
* driyas, Adityas.
These Gods have formed me for auspicious vigour, unconquer¬ ed ian<d invincible for ever.
HYMN XLIX. Indra Vaikuntha.
I have enriched the singer with surpassing wealth; I have al¬ lowed the holy hymn to strengthen me.
T, furtherer of him who offers sacrifice, have conquered in each fight the men who worship not.
7 This One: or, this one thing, that is, * the primordial substance or unit out of which the universe was developed/—Wallis, Cosmology of the Myvecla, p. 58.
8 Against the Gungus: or, to aid the Gungus, as S&yaua explains. Who these people were is uncertain. Atithigva: Divoddsa, son of Atithigu, accord¬ ing to Sftyana. See Yol. I., Index. Karanja ..and Parnaya,: apparently tree-demons ; see I. 58. 8.
9 Sdpya: a family name of Indra’s friend Nam!, who in VI. 20. 6 is called -Sayya’s son.
10 One of the two: the Moon. The Herdsman: Indra. With the hone: of Dadhyacli. See I. 84. 13. The other ,* Vritra, He: Yritra. The Bull: Indra, The demon's ample region: mid-air, which was then dominated by the Druh or malignant spirit of drought. I follow Prof, Ludwig’s interpretation of this obscure stanza which is evidently an interpolation motived by the mention of Dadhyach in stanza 2. For a somewhat different interpretation, see Hillebr&ndt, V. M., I. 337.
11 Budriyas: the Maruts, sons of Rudra.
Indra Yaikuntha is the Rishi also.
HYMN 49.] THE MOVED A. 451
2 The People of the heavens, the waters, and the earth haye
stablished me among the Gods with Indra’s name. .
I took unto myself the two swift vigorous Bays that speed on divers paths, and the fierce bolt for strength,
3 With deadly blows I smote Atka for Kavi’s sake ; I guarded
Kutsa well with these my saving helps.
As Sushpa’s slayer I brandished the dart of death: I gave not up the Aryan name to Dasyn foes.
4 Smadibha, Tugra, and the Yetasus I gave as prey to Kutsa,
father-like, to succour him.
I was a worthy King to rule the worshipper, when I gave Tuji dear inviolable gifts.
5 I gave hp Mrigaya to Srutarvan as his prey because he ever
followed me and kept my laws.
For Ayn’s sake I caused Yesa to bend and bow, and into Sa- vya’s hand delivered Padgribhi.
6 I, I crushed Navavastva of the lofty car, the Dasa, as the
Yritra-slayer kills the fiends;
When straightway on the region’s farthest edge I brought the God who makes the lights to broaden and increase.
7 I travel round about borne onward in my might by the fleet-
footed dappled Horses of the Sun.
When man’s libation calls me to the robe of state I soon repel the powerful Dasyu with my blows.
3 Atha; mentioned again in Hymn 99 of this Book. Kavi; the father of India’s friend Usa^d.
4 Smadibha * or, as an adjective joined with Tugra, f with all his'followers/ See VI, 20. 5, where Vetasu and Tugra are mentioned as having been con¬ quered hy indra, and YI. 26. 4, where their names occur again together with that of Tuji.
5 Mrigaya: a demon of the air. See IY. 16. 13, and^VIII. 3. 1,9. Srutarvan : a prince whose liberality is lauded in VIII. 63. Ayu: sometimes spoken of as a King favoured by Indra and at other times as conquered by him. See Index. The name of Vesa does not occur again. Savya: the B-inhi of Hymns
51 _ 57 of Book I. Padgribhi: some demon or savage .enemy who is not
mentioned again.
.6 Navavdstm: see I. 36. 18, and VI. 20 . 11. Of the lofty car: or Bri- hadratha, as a name of Navav&stva. The lights: the stars, or perhaps light in general. In the former case the God would be Dyaus or Varuna, and in the latter case Sdrya or the Sun. Ludwig.
7 The robe of state: apparently the milk which is the royal mantle where¬ with Soma is invested.
452 THK HYMNS OF [BOOK X
8 Stronger am I than Nahus, I who slew the seven : I glorified - with might Yadu and Turva^n^_
' I brought another low, with strengtFT hent his strength : I let the mighty nine-and-ninety wax in power.
■ 9 Bull over all the streams that flow along the earth, I took the Seven Rivers as mine own domain.
I, gifted with great wisdom, spread the floods abroad : by war I found for man the way to high success.
10 I set within these cows the white milk which no God, not even
Tvashtar’s self, had there deposited,—
Much-longed-for,’in the breasts, the udders of the kine, the savoury sweets of meath, the milk and Soma juice. |
11 Even thus hath Indra Maghavan, truly bounteous, sped Gods
and men with mighty operation.
' The pious glorify all these thine exploits, Lord of Bay Cours¬ ers, Strong, and Self-resplendent.
HYMN L. Indra Vaikuntha.
I laud your Mighty One who joyeth in the juice, him who is shared by all men, who created all ;
Indra, whose conquering strength is powerful in war, whose fame and manly vigour Heaven and Earth revere.
2 He with his friend is active, lauded, good to man, Indra who
must be glorified by one like me.
Hero, Lord of the brave, all cars are thy delight, warring with J Vritra, or for waters, or for spoil. -
3 Who are the men whom thou wilt further, Indra, who strive
to win thy bliss allied with riches ? :
Who urged thee forward to exert thy pow,er divine, to valour, in the war for waters on their fields 1 ,
8 Stronger am I than Nahus: ndhusho ndhushtarah ; literally, more Nahus than Nahus ; I out-Nahus Nahus, a King who contended with Indra ; ‘lam nearer than the neighbour/ according to Roth whom Graasmann follows.
' I am the especial bond of bonds/—Wilson. I follow Ludwig’s interpretation.
I who slew the seven : the seven, perhaps, are the chief of the demons des¬ troyed by Indra. Ludwig takes saptaM to mean f seven times’:—‘ I am seven times stronger than Nahus.* Another: whom, is uncertain. Wax in power: until they became worthy antagonists. * I have demolished ninety and-nine powerful (foes).’—Wilson. ,'
10 Milk and Soma juice: sweet ambrosial rain; the Jcine being the teeming -
clouds. ;;
11 In this stanza Indra as Rishi addresses himself as the deity of the hymn. /
2 His friend: his constant companion, the thunderbolt. /|
3 Allied with riches: the happiness which Indra sends being given in •'%
return for costly sacrificial offerings. §
HYMN 51.] THE RIGVEEA, 453
4 Thou, Indra, through the holy prayer art mighty, worthy of
sacrifice at all libations.
In every fight thou castest heroes on the ground : thou art the noblest song, O Lord of all the folk.
5 Help now, as Highest, those who toil at sacrifice: well do the
people know thy great protecting might.
Thou shalt be Everlasting, Giver of success : yea, on all these libations thou bestowest strength.
6 All these libations thou makest effectual, of which thou art
thyself supporter, Son of Power.
Therefore thy vessel is to be esteemed the best, sacrifice, holy text, prayer, and exalted speech. •
7 They who with flowing Soma pray to thee, CTSage, to pour on
them thy gifts of opulence and wealth,
May they come forw^*»<3, through their spirit, on the path of bliss, in the wild joy of Soma juice effused.
HYMN LI. Agni. Gods.
Larue was that covering, and firm of texture, folded wherein thou enteredst the waters.
One Deity alone, O Jatavedas Agni, saw all thy forms in sun¬ dry places.
2 What God hath seen me % Who of all their number clearly be¬
held my forms in many places *1 Where lie, then, all the sacred logs of Agni that lead him God- ward, Yaruna and Mitra 1
3 In many places, Agni J&tavedas, we sought thee hidden in the
plants and waters.
Then Yama marked thee, God of wondrous splendour! effulgent from thy ten/old secret dwelling.
4 Song : mdntrah : subject of thy worshippers* songs of praise.
6 Vessel: pdtram: f protection/—Wilson,
The legend says that Agni, fearing to share the fate of his three elder brothers who had perished in the service of the Gods, fled away and hid himself in the waters. The Gods discovered him and persuaded him to return to his sacred duties.
Stanzas 1, 3, 5, 7, 9 are spoken by the Gods, and 2, 4, 6, 8 by Agni.
1 He must have been very well wrapped up, the Gods ironically say, or the water would have extinguished him.—Ludwig. Forms: literally, * bodies.*
2 Sacred logs : pieces of Sami and Asvattha wood, from which alone the sacrificial fire is produced. Others explain samidhah by e flames.*
3 Thy tenfold secret dwelling : according to S&yana, * the three worlds,— heaven, mid-air, earth ; three divinities, Agni, V&yu, Aditya; the waters, the shrubs, the trees, and the bodies of living beings.*—Wilson. The mean¬ ing appears to be, as Ludwig conjectures, that Yama knew that Agni would appear again from the fire-sticks worked by the fingers of both hands.
m TEE E7MNS OF [BOOK X
4 I fled id fear from sacrificial worship, Yanina* lest the Gods
should thus engage me.
Thus were rriy fork's laid down in many places. This, as my goal, I Agni saw before me.
5 Come; man; is pious and would fain d!o worship; he waits pre¬
pared : in gloom thou, Agni, dwellest.
Make pathways 1 leading God-ward clear and easy, and bear ob- lations with a kindly spirit.
6 This goal mine elder brothers erst selected, as he who drives a
car the way to travel.
So, Yanina, I fled afar through terror, as flies the wild-bull from an archer’s bowstring.
*t yife give thee life.junwasting, J&tavedas, so that, employed, thou never shalt be injured'* ___
So, nobly born 1 shalt thou with kindly-c^xrit bear to the Gods their share of men’s oblations. -
8 Grant me the first oblations and the latter, entire, my force¬
ful share i>f holy presents,
The soul of plants, the fatness of the waters, and let there be long life, ye Gods, to Agni.
9 Thine be the first ablations and the latter, entire, thy forceful
shares of holy presents.
Let all this sacrifice be thine* 0 Agni, and let the world’s four regions bow before thee.
HYMN LII. Gods.
. iNSTBtroT me, all ye Gods, how I, elected your Priest, must seat me here, and how address you# *
Instruct me how to deal to each his portion, and by what path to bring you man’s oblation.
2 I sit as Priest most skilled in sacrificing: the Maruts and all Deities impel me.
Asvinsj each day yours is the Adbvaryus’ duty: Brahman and wood are here : ’tis yours to offer.
8 The first oUatims and the latter: or the Pray&jas and the Anuy&jas, the former being texts and oblations forming part of the introductory ceremony at a Soma sacrifice, and the latter the secondary or final offerings. Foreqful share: the potent concentrated portion. The fatness: ghritam: ghi, clarified butter,
1 Agni, having been elected Oblation-bearer, asks the Gods to instruct him in his duties.
HYMN 53.] THE RIG VEDA. 455
3 Who is this Priest ? Is he the Priest of Y&ma ? On whom is
thrust this God-appointed honour?
He springs to life each month, each day that passes; so Gods have made him their oblation-bearer.
4 The Gods have made me bearer of oblations, who slipped away
and passed through many troubles.
Wise Agni shall ordain for us the worship, whether five-wayed, threefold, or seven-threaded.
5 So will I win you strength and life for ever, 0 Gods, that I
may give you room and freedom.
To Indies arms would I consign the thunder; in all these - battles shall he then be victor. *
6 The Deities, three thousand and three hundred and thirty-
nine, have served and honoured Agni,
Strewn sacred grass, anointed him with butter, and seated him as Priest, the Gods 5 Invoker.
HYMN LIII. Agni Sauchika. Gods.
He hath arrived, he whom we sought with longing, who skil¬ led in sacrifice well knows its courses.
Let him discharge his sacrificial duties : let him sit down as Friend who was before us.
2 Best Priest, he hath been won by being seated, for he hath looked on the well-ordered viands.
Come, let us worship Gods who must be worshipped, and pouring oil, laud those who should be lauded.
3 The first line is spoken by some God who doubts Agni’s competence. Is he the Priest of YamaJ: can he convey offerings to the Blest in the realms of the God of the departed ? In the second half of the first line I follow Lud¬ wig, but the meaning is uncertain. The second line is the answer of another God. Each month , each day: the Pitriyajfta, or sacrifice to the Fathers, is offered monthly, and the Agnihotra f or oblation to Agni and the Gods, daily# These comprehend all other periodical rites.
4 The first line is spoken by Agni. Slipped away; see the preceding hymn. The second line is what the Gods said. Phe-wayed; consisting of five courses or parts, see X. 124. 1. Threefold: consisting of the three daily Soma-libations, see X. 124. 1. Seven-threaded: performed by seven priests. See X. 124. 1.
Stanza 5 is spoken by Agni. Stanza 6 is the poet’s conclusion.
For an explanation of the number of the Gods (33 + 303 + 3003) see The Hymns of the Atharva-veda^ X. 7. 13, note.
On Hymns 51—53 see Macdonell, J. B. A. S., January, 1894, pp, 11—22.
1 The Gods speak. Courses: or portions#
2 By being sealed ; c by his seat (at the altar),’—Wilson.
[BOOK X.
456 TEE HYMNS OF
3 Now hath he made the feast of Gods effective : now have we
found the secret tongue of worship.
Now hath he come, sweet, robed in vital vigour, and made our calling on the Gods effective.
4 This prelude of my speech I now will utter, whereby we Gods
may quell our Asura foemen.
Eaters of strengthening food who merit worship, 0 ye Five Tribes, be pleased with mine oblation.
5 May the Five Tribes be pleased with mine oblation, and the
Cow's Sons and all who merit worship.
From earthly trouble may the earth protect us, and air’s mid realm frpm woe that comes from heaven.
6 Spinning the thread, follow the region’s splendid light: guard
thou the pathways well which wisdom hath prepared. Weave ye the knotless labour of the bards who sing : be Manu thou, and bring the Heavenly People forth.
7 Lovers ef Soma, bind the chariot traces fast: set ye the reins
in order and embellish them.
Bring hitherward the car with seats where eight may sit, whereon the Gods have brought the treasure that we love.
8 Here flows Asmanvat!: hold fast each other, keep yourselves
up, and pass, my friends, the river.
There let us leave the Powers that brought no profit, and cross the flood to Powers that are auspicious.
9 Tvashtar, most deft of workmen, knew each magic art, bring¬
ing most blessed bowls that hold the drink of Gods.
His axe, wrought of good metal, he is sharpening now, where¬ with the radiant Brahmanaspati will cut.
3 Tongue of worship: Agni, by whose fiery tongues the Gods drink libations.
4 Agni speaks, Asura foemen: the Asuras in the later hymns of the Veda are evil spirits in perpetual hostility with the Gods, not to be confounded with the great celestial Asuras, the chiefs of the Gods, nor with the B&kshasas, de¬ mons or ogres, who disturb the sacrifices of men.
5 The Five Tribes : according to some, says Y&ska, * the Gandharvas, gods, Fathers, Asuras, and B&kshasas.’ See Muir, 0. S. Texts , I. 177. But the five Aryan tribes may be intended. The Cow’s Sons: the Maruts, children of Prisni. Von Both explains gdjdtdh as ‘horn in the starry heaven.’ See VII. 35. 14.
6 The Gods apeak. The region’s splendid light: the Sun. Weave ye: flames of Agni. Assist the singer in his holy task and let there be no difficulties in his way.
7 This stanza appears to begin a new hymn, made up of fragments. Accord¬ ing to S&yana it is spoken by the Gods to one another.
8 A smanvati: or, the stony stream. See The Hymns of the Atharva-veda, XII. 2. 26,
9 Will cut: perhaps, will cut and destroy demons j but the meaning is uncertain.
HYMN 54.] THE RIQVEHA. 45?
10 Now, 0 ye Sapient Ones, make ye the axes sharp wherewith
ye fashion bowls to hold the Amrita.
Knowing the secret places make ye ready that whereby the Gods have gotten immortality.
11 Ye with a secret tongue and dark intention laid the maiden
deep within, the calf within the mouth.
They evermore are near us with their gracious help : successful is the song that strives for victory.
HYMN LIY. Indra.
I sing thy fame that, Maghavan, through thy greatness the heaveus and earth invoked thee in their terror,
Thou, aiding Gods, didst quell the power of D&sas, what time thou holpest many a race, 0 Indra.
2 When thou wast roaming, waxen strong in body, telling thy
might, Indra, among the people,
All that men called thy battles was illusion : no foe hast thou to-day, nor erst hast found one.
3 Who are the Bishis, then, who comprehended before our time
the bounds of all thy greatness 1 For from thy body thou hast generated at the same time the Mother and the Father.
4 Thou, Mighty Steer, hast four supremest natures, Asura
natures that may ne'er be injured.
All these, 0 Maghavan, thou surely knowest, wherewith thou hast performed thy great achievements.
5 Thou hast all treasures in thy sole possession, treasures made
manifest and treasures hidden.
' r ♦ ”' 11 . .. ..'
10 0 ye Sapient Ones: ye Ribhus. That; perhaps Amrita or celestial Soma juice. Cl I. 20. 6; 110. 3.
11 The first line is obscure. ' (The Maruts) placed a female in the envelop¬ ing hide {of a dead cow), and a calf in the mouth (of a dead cow).’—Wilson. According to this interpretation the miracle ascribed to them would somewhat resemble that mentioned in X. 110. 8. See Bergaigne, La Religion Vddiquc, II. 27. The first half of the second line is hard to construe. Wilson para¬ phrases the line :— f daily the generous (fraternity of the Ribhus) offers suita¬ ble praises (to the gods), granting victory over our foes.’ Prof, G-eldner takes k&ra, against the Pada text, as a locative, and renders the last half-line to the following effect:— 3 4 ‘May he (the sacrificer), when he wishes to win, gain the victory in the race.*
3 The question is rhetorical. The great Rishis of the olden time could not comprehend thy greatness, much less can we comprehend it.
The Mother and the Father : Earth and Heaven, parents of all. See M. Muller, India , What can it Teach us ?, p. 161.
4 A sura : divine, with a vague sense of supreme grandeur.
4S$ THE HYMNS OF [BOOH X
Defer net thou, 0 Maghavan, my longing: thou art Director, Indra, thou art Giver.
6 To him who set the light in things of splendour, and with all sweetness blent essential sweetuess,
To Indra hath this welcome hymn that strengthens been uttered by the votary Brihaduktlia.
HYMN LV. Indra.
Far is that secret name by which, in terror, the worlds invoked thee and thou gavest vigour.
The earth and heaven thou settest near each other, and, Ma¬ ghavan, ^nadest bright thy Brother’s Children.
2 Great is that secret name and far-extending, whereby thou
madest all that is and shall' be.
The Five Tribes whom he loveth well have entered the light he loveth that was made aforetime.
3 He filled the .heavens and earth and all between them, Gods
five times sevenfold in their proper seasons.
With four-and-thirty lights he looks around him, lights of one colour though their ways are divers.
.4 As first among the lights, 0 Dawn, thou shonest, whereby thou broughtest forth the Stay of Increase,
Great art thou, matchless is thine Asura nature, who, high above, art kin to those beneath thee.
5 The old hath waked the young Moon from his slumber who runs his circling course with many round him.
6 Who set the light: the first essential light.
X Far is that secret name: thou art not present with us now. In terror * terrified by Yritra. Thy Brothers Children: according to S&yana, Indra’s brother is Parj any a, the God of the rain-cloud, and his children are the gath¬ ered waters. Varuna and his star.'- - _1 - ’ 11 ■■ided.—Ludwig.
3 Gods Jive times sevenfold: ‘ It ■ ■ ■ ■ . ■ that the original Gods
were the constellations/—Ludwig. According to Sclyana, the five orders of beings and the classes of seven; that is, Gods, men, Fathers and R&kshasas, and the seven troops of Maruts, the seven rays of the Sun, the seven senses, etc. The four-and-thirty lights: are probably the suu, moon, and five planets, and the twenty-seven lunar asterisms or mansions of the moon. According to Sdyana, the four-and-thirty are eight Vasus, eleven Itudras, twelve Adifcyas, Praj&patr, Vashatk&ra, and Virftj,
# 4 The Stay of increase: that which is the p ■ r 1 lf .1 1 ■ ..' • ** ’*1 sub¬ sistence; according to S.tyana, the Sun. A: 1 ' ‘ ■ : art
allied and connected with men as provider of their food. The second line is difficult, a"d ‘iterpreted by others.
5 S4yar - ■ - ■ -tanza differently, making Indra, identified with.
Time, the ■ . ■ I .' . Ludwig’s interpretation (Commentary, IX, p. 203)
which seems to be nearer to the sense of the words, and is simpler and more rational. With many round him: stars of the asterisms through which he passes.
BYMB 56 .] TBE RIQVEDA. m
Behold the Gods’ high wisdom in its greatness : he who died yesterday to-day is living,
6 Strong is the Red Bird in his strength, great Hero, who from
of old hath had no nest to dwell in.
That which he knows is truth and never idle: he wins and gives the wealth desired of many.
7 Through these the Thunderer gained strong manly vigour,
through whom he waxed in power to smite down Vritra,—
Who through the might of Indra’s operation came forth as Gods in course of Law and Order.
8 All-strong, performing works with bis companion All-marking,
rapid Victor, Curse-averter,
The Hero, waxing, after draughts of Soma, blew far from heav¬ en the Dasyus with his weapon.
HYMN LYI. Visvedevas,
Here is one light for thee, another yonder: enter the third and be therewith united.
Uniting with a body be thou welcome, dear to the Gods in their sublimest birth-place.
2 Bearing thy body, V&jin, may thy body afford us blessing and
thyself protection. .
Unswerving, stablish as it were in heaven thine own light as the mighty Gods’ supporter.
3 Strong Steed art thou: go to the yearning Maidens with vigour,
happily go to heaven and praises:
6 The Red Bird: the Sun, with whom Indra is identified,
7 Through these: probably the stars are intended.- ‘(Accompanied) by these Marufcs/—Wilson.
8 Bis companion: the thunderbolt.
* The ruy'itic-a'i union of the Fathers with the rays of light is the funda¬ mental i-M.ii underlying the abstruse allusions’ of this funeral hymn. ‘The poet bids the deceased" man unite himself with the beams of the heavenly light he takes occasion to celebrate the power and greatness of the Fathers, to whom the spirit of the departed is journeying; and ends with a statement of the success of the journey for which he has prayed.’ See Wallis, Cos¬ mology of the Rigveda i pp. 72, 73.
1 One light: the earthly fire of the funeral pile. Another: in the firma¬ ment. The third: the light in the highest region above the firmament. A body : a new body after cremation. Their sublimest birth-place: the Sun.
2 Vdjm: apparently the name of the deceased, the son of Brihaduktha the Bishi of the hymn. The word means originally < strong, strong steed’ as in stanza 3.
3 The yearning Maidens; perhaps the Dawns ; but the meaning of suvenfh is uncertain. To heaven and praises ; ‘ to the (land of) praise, and to the sky.’—Wallis.
460
THE HYMNS OF [BOOK X ,
Ply happily to the Gods with easy passage, according to the first and faithful statutes.
4 Part of their grandeur have the Fathers also gained: the
Gods have seated mental power in them as Gods.
They have embraced within themselves all energies, which, issuing forth, again into their bodies pass.
5 They strode through all the region with victorious might, es*
tablishing the old immeasurable laws.
They compassed in their bodies all existing things, and stream¬ ed forth offspring in many successive forms.
6 In two ways have the sons established in his place the Asura
who finds the light ; by the third act,
As fathers, they have set their heritage on earth, their off¬ spring, as a thread continuously spun out.
7 As in a ship through billows, so through regions of air, with
blessings, through all toils and troubles Hath Brihaduktha brought his seed with glory, and placed it here and in the realms beyond us.
HYMN LYII. . Vkvedevas.
Let us not, Indra, leave the path, the Soma-presser’s sacrifice : Let no malignity dwell with us.
2 May we obtain, completely wrought, the thread spun out to reach the Gods,
That perfecteth the sacrifice.
4 Of their grandeur: of the greatness of the Gods.
5 Establishing the old immeasurable laios : or, in accordance with the more generally received interpretation of dhdmdni here, ‘ measuring ancient stations never measured out.’
wa y s •* i n heaven and on earth. The sons: explained by S&yana as the Angirases, sons of Aditya. The Fathers in general appear to be in¬ tended. ^ The Asura: Agni. The third act: or third sacred duty, that of continuing their family; religious study and sacrifice being the first and second.—S&yana.
7 Placed it here and in the realm beyond us: established his offspring in heavenly regions as well as here upon earth.
Mr Wallis, from, whose translation I have borrowed, remarks:—‘ The in¬ terpretation of one or two expressions is uncertain ; the general sense is clear, i he rays of light are here the bodies of the fathers, which emanate ±10D vi 6 assume the forms of all things on the earth and of the later sacrincera, the descendants of the fathers, and again return to their birth- place^m the sky from which they had extended themselves.’— Cosmology of
For Prof. Max Muller’s translation of Hymns 57-60, with the legend found- IX., l P 8°e\ pp m 42 ™^. 465 Ple elucidative matter > Be ® Journal R. A, S„ Vol. II. Part
HYMN 58 .]
THE RWVEDA.
461
3 We call the spirit hither with the Soma of our parted sires, Yea, with the Fathers’ holy hymns.
4 Thy spirit come to thee again for wisdom, energy, and life, That thou mayst long behold the sun !
5 0 Fathers, may. the Heavenly Folk give us our spirit once again, That we may be with those who live.
6 0 Soma, with the spirit still within us, blest with progeny,
May we be busied in thy law.
HYMH LYIII. Manas or Spirit.
Tiiy spirit, that went far away to Yama, to Vivas van’s Son, We cause to come to thee again that thou mayst live and so¬ journ here.
2 Thy spirit, that went far away, that passed away to earth and
heaven,
We cause to come to thee again that thou mayst live and so¬ journ here.
3 Thy spirit, that went far away, away to the four-cornered earth, We cause to come to thee again that thou mayst live and so¬ journ here.
4 Thy spirit, that went far away to the four quarters of the world, We cause to come to thee again that thou mayst live and so¬ journ here.
5 Thy spirit, that went far away, away unto the billowy sea,
We cause to come to thee again that thou mayst live an cl so¬ journ here.
6 Thy spirit, that went far away to beams of light that flash and
flow,
We cause to pome to thee again that thou mayst live and so¬ journ here.
7 Thy spirit, that went far away, went to the waters and the
plants,
We cause to come to thee agaiu that thou mayst live and so¬ journ here.
8 Thy spirit, that went far away, that visited the Sun and Dawn, We cause to come to thee again that thou mayst live and so¬ journ here.
3 The spirit: of the deceased whose obsequies are performed. Of our sires : ndrdsanstna: explained as meaning, suited to man; that is to deified men, the Fathers or Spirits of the Blest.
The hymn is an address to recall the fleeting spirit of a man at the point of death.
7 Watci's . .plants; cf, X. 16. 3.
.402
TSB BYMNB OB
[BOOK
9 Tby spirit, that went far away, away to lofty mountain heights, We cause to come to thee again that thou mayst live and so¬ journ here.
10 Thy spirit, that went far away into this All that lives and
moves,
We cause to come to thee again that thou mayst live and so¬ journ here.
11 Thy spirit, that went far away to distant realms beyond our ken, We cause to come to thee again that thou mayst live and so¬ journ here.
12 Thy spirit, that went far away to all that is and is to be,
We cause £o eome to thee again that thou mayst live and sojourn here.
LIX. Nirriti and Others.
His life hath been renewed and carried forward as two men, car-borne, by the skilful driver.
Oue falls, then seeks the goal with quickened vigour. Let Nirriti depart to distant places.
2 Here is the psalm for wealth, and food, in plenty : let us do
many deeds to bring us glory.
All these our doings shall delight the singer. Let Nirriti depart to distant places.
3 May we o’erco.me our foes with acts of valour, as heaven is
over earth, hills over lowlands.
All these our deeds the singer hath considered. Let Nirriti depart to distant places.
4 Give us not up as prey to death, 0 Soma: still let us look
upon the Sun arising.
Let our old age with passing days be kindly. Let Nirriti depart to distant places.
5 0 Asunlti, keep the soul within us, and make the days we
have to live yet longer.
Grant that we still may look upon the sunlight : strengthen thy body with the oil we bring thee.
1 Bis life: the life of Subandhu one of the Rishis of the hymn. Accord¬ ing to S&yana the first line is a prayer :—‘ May the life of Subanclhu be augmented so as to be more lasting and newer/—Wilson. Subaudhu is not mentioned in the text. Two men: the warrior and the charioteer. One falls: S&yana explains differently ;—* he who falls (from life) increases (his) desire to live.’—Wilson. Nirriti: the Goddess of death and destruction.
5 JswiUi: apparently the personification of a deity presiding over funerals. It may be a name for Yama, or it may mean f guide to life,’ or f way to life,* See Muir, 0 8, Texts, Y, 297, and Bergaigne, La Religion V4di(p<e } I. 96. ^
THE RIGVEHA.
HYMN 60 ,]
6 Give ns our sight again, 0 Asuniti, give us again our breath and our enjoyment.,
Loug may we look upon the Sun uprising: 0 Anumati, favour thou and bless us,
^ 7 May Earth restore to us our vital spirit, may Heaven the Goddess and pud-air restore it.
May Soma give us once again our body, and Pusbau show the Path of peace and comfort.
8 May both Worlds bless Subandhu, young Mothers of ever¬
lasting Law.
May Heaven and Earth uproot and sweep iniquity and shame away : nor sin nor sorrow trouble thee.
9 Health-giving medicines descend sent down fft>m heaven m
, twos and threes, , _ ,,
Or wandering singly on the earth. May Heaven and Earth uproot and sweep iniquity and shame away : nor sin nor sorrow trouble thee. ,
-—10 Drive forward thou the wagon-ox, 0 Indra, which brought wagon hither.
May Heavej^udJEar-th uproot and sweep iniquity and shame away : nor sin nor sorrow trouble thee.
HYMN LX. 'Asam&ti and Others.
Bringing our homage we have come to one magnificent in look.
Glorified of the mighty Gods ;
2 To Asamati, spring of gifts, lord of the brave, a radiant car,
The conqueror of Bhajeratha;
6 Ammati: a personification of the favour with which the Gods regard the sacrifices and prayers of the pious. * Gracious (goddess)/—Wilson,
8 Iniquity and shame : rdpas^ according to Williams’s Dictionary means, defect, fault, sin ; hurt, injury. In his Commentary on I. 69. 4, S&yapa paraphrases rdpdnsi, the plural of the word, by bddhakdni rdJcshasdcttni, dis¬ turbing R&ksbasas, etc.
9 In twos and threes: according to Sftyana, in the persons of the two Asvius and of the three Goddesses 114, Sarasvatt, and Bh&rati.
10 Ustnardnt must mean the wife of Usinara, chief of the. Usinaras who are mentioned*in later times as living in Madhyadesa or the Midland country. The meaning of the line is not obvious.
Stanzas 8, 9, 10, which Prof. Grassmann places in his Appendix, are of a different character from that of the preceding part of the hymn, and seem to be a separate song or fragment of a song,
2 Asamdti: according to S&yana, the name of a King. But the word is more probably an adjective, as in star ' 5 'dtham, car, and signi¬ fying unequalled. Bhajeratha; it is : • this is the name of a
prince or of a country.
464 THE HYMNS OF f BOOK X
3 Who, when the spear hath armed his hand, or even weaponless
o’erthrows
Men strong as buffaloes in fight ;
4 Him in whose service flourishes Ikshv&ku, rich and dazzling-
bright
As the Five Tribes that are in heaven.
5 Indra, support the princely power of Bathaproshthas matched
by none,
Even as the Sun for all to see.
6 Thou for Agasfcya’s sister’s sons yokest thy pair of ruddy
steeds.
Thou trocfclest niggards under foot, all those, 0 King, who brought no gifts.
7 This is the mother, this the sire, this one hath come to be
thy life.
What brings thee forth is even this. Now come, Subandhn, .. get thee forth.
8 As with the leather thong they bind the chariot yoke to hold
it fast,
So have I held thy spirit fast, held it for life and not for death, held it for thy security.
9 Even as this earth, the mighty earth, holds fast the monarchs
of the wood,
So have I held thy spirit fast, held it for life and not for death, held it for thy security.
3 Who: AsamSti, according to S&yaua.
4 Ikskvdku: a prince or a people ; the name does not occur again in the
Rigveda. The Five Tribes: the deities regarded as f ■■ r .t r vr -I -
ling to the five tribes on earth, in the same man 1 : : ■- ■? ■
land of the Aryans have their counterparts in heaven. See Muir, 0. S. Texts, I. p. 177. S&yana explains differently :—‘(so that) the five orders of men (are as happy) as if they were in heaven.’—Wilson.
5 Rathaproshthas: the family of the prince, Asam&ti or another, whose praises the poet celebrates.
6 Agastya's sister's sons: Bandhu and his brothers, the Rishis of the hymn. Stanzas 1—6 have no apparent connexion with the six stanzas that follow.
7 This: Agni, according to S&yana. The speaker probably means him¬ self.—Ludwig. Subandliu seems to have been in a trance and apparently dead. ‘ It is supposed that the brothers of Subandhu have a:l\r<v->o:l their supplications to Agni, to restore him to life, and that he has come accord¬ ingly, being, as it were, his parent and begetter. Another interpretation explains the terms literally as, Subandliu, your father, mother, and son, have come to mourn your decease.’—Wilson.
8 So have I held: ‘so has Agni placed,’ according to S&yana,
HYMN 61.]
THE RIGVEDA.
465
10 Subandhu’s spirit I have brought from Yama, from Vivas-
veil’s Son,
Brought it for life and not for death, yea, brought it for security.
11 The wind blows downward from on high, downward the Sun-
God sends his heat,
Downward the milch-cow pours her milk : so downward go thy pain and grief.
12 Felicitous is this mine hand, yet more felicitous is this.
This hand contains all healing balms, and this makes whole
with gentle touch.
HYMN LXI. " Visvedevas.
The welcome speaker in the storm of battle uttered with might this prayer to win the Asvins,
When the most liberal God, for Paktha, rescued his parents, and assailed the seven Rotars.
2 Chyav&na, purposing deceptive presents, with all ingredients, made the altar ready.
Most sweet-voiced Tftrvayana poured oblations like floods of widely fertilizing water.
11 Thy pain and grief ; 1 fcliy ain,’—Sayana.
12 More felicitous is this : my other hand, probably the right. With gentle touch: with light friction, laying-on of hands, or hypnotizing passes.
This Hymn, as Ludwig observes, belongs to the most difficult, one might almost say most hopeless, portions of the Rigveda. It is made up of several parts which are in no intelligible connexion with one another.
1 According to the view taken by Pischel who has most carefully studied and elaborately discuSsed the first three stanzas ( Vedische Studien, I. pp. 71— 77 ), they contain in brief the ancient story of Turvay&na, tbe young King of the Pakthas, and Cbyavshia. Chyav&na, a favourite of the Asvins who had restored him to youth (I. 116. 10, and 117. 13), intended to sacrifice to them, hoping with their aid to conquer Tftrvay&na and his parents. But Indra stays the sacrifice, drives the priests away, and enables Turvay&na who had poured rich libations to him to gain the victory over his opponent.
The welcome speaker: Turvay&ua, whose words were welcome to the Gods. To win the Asvins: ratidmm: not * addressed to Rudra,* but to the Asvins who are called rw&drau in stanza 15, and, elsewhere, rudrtt and rudravartani. The most liberal God: Indra. Paktha: King of the Pakthas (see VII. 18. 7), that is, apparently, Tftrvay&na, who lias been mentioned in I. 53. 10, and VI. 18. 13, as especially aided by Indra. Seven Hotars ; the usual number of Hotar priests employed at important sacrifices.
2 Deceptive presents : his intended sacrifice was displeasing to Indra, whom, possibly, Chyav&na falsely pretended that he was about to worship. With all ingredients: required for the preparation of the Soma juice. Poured oblations: to Indra.
30
4615
THE HYMNS OF IBOOK X.
3 To bis oblations, swift as thought, ye burned, and welcomed
eagerly the prayers he offered.
With arrows in his hand the Very Mighty forced from him all obedience of a servant.
4 I call on yon the Sons of Dyaus, the Asvins, that a dark cow
to my red kine he added.
Enjoy my sacrifice, come to my : viands, contented, not deceiv¬ ing expectation.
10 Uttering praise to suit the rite Navagvas came speedily to
win the damsel’s friendship.
They who approached the twice-strong stable's keeper, meed¬ less, wotfild milk the rocks that naught had shaken.
11 Swift was new friendship with the'maid : they quickly accept¬
ed it as genuine seed and bounty.
Milk which the cow Sabarduglia had yielded was the bright heritage which to thee they offered.
12 When afterwards they woke and missed the cattle, the speaker
thus in joyful mood addressed them :
Matchless are singers through the Vasu’s nature; he bringeth them all food and all possessions.
13 His followers then who dwelt in sundry places came and desired
to slay the son of Nrishad.
Resistless foe, he found the hidden treasure of Sushria multi¬ plied in numerous offspring.
3 To his oblations: to the offerings of ChyavAna. Ye: Asvins. The Very Mighty: Indra, who threatened ChyavAna, and made him his obedient servant.
4 The ltishi now prays to the Asvins on his own account, and asks for a dark-coloured cow ns a reward. SAyana, whom Professors Ludwig and
Grassmami follow,.explains the second half of the first line more poetically :_
* When the dark night retires before the purple oxen (of the chariot of the dawn).*—Wilson. * When the black sits among the red cows ; that is, while it- is still dark, but the grey of morning is beginning to appear.’—Ludwig
5 I pass over stanzas 5—9, which contain an ancient legend, probably 0 the
germ of the later story of BrahmA or PmjApati'aml his daughter, concerning
two deities or powers of nature, male and female. See Appendix. 3 4 5 * * * * * 11 12 13
10 Navagvas: ‘ the Angirasas.'—' Wilson. The damsel's: RAyana says that
Prism may be meant. Perhaps SnramA is intended. The twice-strong stable’&
keeper: the P»ni or Panis who kept the stolen cows or vanished rays of light concealed. Meedless: as the Panis refused to give up the cows. Would milk the rocks: would force from the rocky prison the meed or honorarium which they deserved in the shape of the cows.
11 SabardvyM: ‘neotar-yielding;’ the general name of cows milked at sacrifices. It Imh to thee they offered: which the Angirases offered to Indra
12 The Vasu is Indra.
13 The ton of Nrishad: Ndrehada, usually a patronymic of Kanva but said to be m this place the name of a certain demon. Tlesistless foe ** Indra
THE RIQYEDA,
HYMN 61J
4sr
14 Thou, called Effulgence, in whose threefold dwelling, as in the
light of heaven, the Gods are sitting,
Thou who art called Agui or JfUavedas, Priest, hear us, guile¬ less Priest of holy worship.
15 And, Indra, bring, that I may laud and serve them, those
Two resplendent glorious N&satyas,
Blithe, bounteous, man-like, to the sacrihcer, honoured among our men with offered viands.
16 This King is praised and honoured as Ordainer: himself the
bridge, the Sage speeds o’er the waters.
He hath stirred up Kakshivan, stirred up Agui, as the steed’s swift wheel di'ives the felly onward. *
17 Yaitarana, doubly kinsman, sacrificer, shall milk the cow who
ne’er hath calved, Sabardhu,
When I encompass Varuna and Mifcra with lauds, and Arya man in safest shelter.
18 Their kin, the Prince in heaven, thy nearest kinsman, turning
his thought to thee thus speaks in kindness :
This is our highest bond: I am his offspring. How many others came ere I succeeded ?
19 Here is my kinship, here the place I dwell in ; these are my
Gods; I in full strength am present.
Twice-born am I, the first-born Son of Order: the Cow milked this when first she bad her being.
34 Here begins another part of the hymn. Agui is addressed. Effulgence; identified with the Sun. Threefold dwelling: earth, firmament, and heaven.
15 Man-Wee: as men reward one who institutes a sacrifice for their benefit.
36 This King: Sfirya, the Sun-God. ‘This royal Soma/—Wilson. Him¬ self the bridge; the "long beams of light form the bridge by which Sfirya passes over the waters of the firmament or sea of air. KaksMvdn : the cele¬ brated Rishi. See Vol. I., Index.
17 Vaitarana: { (Agui), the conveyer (of all)/—Wilson. Agni is so called, probably, as sacrificer for a priuce Vitar&na. Doubly kinsman: closely allied to heaven and earth. Sabardhu: the Cow whose milk is used in sacrifice; also called SabardughA as in stanza 11. According to Ludwig, the New Year which has not yet distributed its treasures is meant.
18 Their kin : akin to Mitra, Varuna, aud Aryaman. The Prince; s&ri ; Sfirya, the Sun-God. Thy nearest kinsman; Sfirya. I adopt Ludwig’s inter¬ pretation of nflhhdnHlishthah, which appears unintelligible as the name of the son of Manu who was deprived of his inheritance by his father according to the Yafur-veda, and by his brothers according to the Aitareya-Prdhmana. But see Weber, Episches im V. Ritual t pp. 40f. This: Dyaus, How many others; many Savltars (suns that introduce the new year) have been before me.—Ludwig,
19 These are my Gods: ‘these are my resplendent (rays)/—-Wilson. Pro¬ bably the priests are intended.—Ludwig. The Cow; Aditi. Milked this; milked forth this universe/—Wilson. Agni is the speaker uf this stauza.
468 THE HYMNS OF [BOOK X .
20 So mid these tribes he rests, the friendly envoy, borne on two
paths, refulgent, Lord of fuel.
When, like a line, the Babe springs up erectly, his Mother * straight hath borne him strong to bless us.
21 Then went the milch-kiue forth to please the damsel, and for
the good o'f every man that liveth.
Hear us, 0 wealthy Lord; begin our worship. Thou hast grown mighty through Asvaghna's virtues.
22 And take thou notice of us also, Indra, for ample riches, King
whose arm wields thunder \
Protect our wealthy nobles, guard our princes unmenaced near thee, Lo?d of Tawny Coursers.
23. When he goes forth, ye Pair of Kings, for booty, speeding to war and praise to please the singer,—
I was the dearest sage of those about him,—let him lead these away and bring them safely.
24 Now for this noble man’s support and comfort, singing with
easy voice we thus implore thee:
Impetuous be his son and fleet his courser: and may I he his priest to win him glory.
25 If, for our strength, the priest with adoration to win your friend*
ship made the laud accepted,
That laud shall be a branching road to virtue for every one to whom the songs are suited.
26 Glorified thus, with holy hymns and homage :—Of noble race,
with Waters, God-attended—
May he enrich us for our prayers and praises : now can the cow ‘ be milked ; the path is open.
20 He: Agni. Two paths: from earfcli to heaven and from heaven to earth,
21 The reference in the first 1-’*" to the imprisoned cows and
Saranj£ (see stanza 10); but all allusions in this hymn are
more or less conjectural. Ludwig thinks that the reference may be to the act¬ ual milking of the sacrificial cows at the ceremony which this hymn accompa¬ nied. Wilson translates :—* The words of a desirable praise. of,a certain tran¬ quil person (X&bli&nedislitba), attain the prototype (Indra)' Asvaghna: pro¬ bably the patronymic of Vitarana.—Ludwig. See note on Vaifcarana in stanza 17. *
23 He: Asvaghna Vitarana. Ye Pair of Kings: Mitra and Varuna.
26 Glorified thus: that is, May Varuna glorified with song beginning, * Of noble race, etc., ’ enrich us. Now can the cow he milked: it is now time for the morning Agnihotram.—Ludwig.
Prof. Grassmann has banished this almost unintelligible hymn to his Appen¬ dix.
THE RTGYEDA.
469
HYMN 62.]
27 Be to ns, then, ye Gods who merit worship, be ye of one accord our strong protection,
Who went on various ways and brought us vigour, ye who are undeceivable explorers.
HYMN LXJI. Visvedevas, Etc.
Ye who, adorned with guerdon through the sacrifice, have won you Indra’s friendship and eternal life,
Even to you be happiness, Angirases., Welcome the son of Manu, ye who are most wise.
2 The Fathers, who drave forth the wealth in cattle, have in the
year’s course cleft Yala by Eternal Law : ^
A lengthened life be yours, 0 ye Angirases. Welcome the son of Mann, ye who are most wise.
3 Ye raised the Sun to heaven by everlasting Law, and spread
broad earth, the Mother, out on every side.
Fair wealth of progeny be yours, Angirases. Welcome the son of Manu, ye who are most wise.
4 This kinsman in your dwelling-place speaks pleasant words :
give ear to this, ye Bishis, children of the Gods.
High Brahman dignity be yours, Angirases. Welcome the son of Manu, ye who are most wise.
5 Distinguished by their varied form, these Bishis have been
deeply moved.
These are the sons of Angiras: from Agni have they sprung to life.
6 Distinguished by their varied form, they sprang from Agni,
from the sky.
Navagva and JDasagva, noblest Angiras, he giveth bounty with the Gods.
7 With Indra for associate the priests have cleared the stable
full of steeds and kioe,
Giving to me a thousand with their eight-marked ears, they gained renown among the Gods,
X The ton of Manu: N&bhftnedishtha M&nava. See X. 61. IS note.
2 The Fathers: the Angirases. Yala: the demon who stole the cows of the Gods.
3 By everlasting Law: ‘ by means of your sacrifice/—Wilson.
4 This kinsman : or, this N&bhft, that is, N&bh&uedishtha.
5 Distinguished by their varied form ; or, Virfipas. See III. 53. 7.
6 From the $ky: or, from Dyaus. Noblest Angiras: Agni himself, accord¬ ing to S4yana. He is also called Navagva and Daaagva as these priestly names or titles belong to or are closely connected with the Angirases.
7 With their rigid--marked ws: 1 . \ nded on their ears ; or per¬
haps, with slit c.m t , :‘. /ly/mf ‘f . ■' * 1 : , .. VI, 141.2.
470 THE HYMNS OF [BOOK^Xr
8 May this man’s sous be multiplied; like springing corn may
Manu grow,
Who gives at once in bounteous gift a thousand kiue, a hundred steeds.
9 ISTo one attains to him, as though a man would grasp the
heights of heaven.
' S&varnya’s sacrificial meed hath broadened like an ample flood.
10 Yadu and Turva, too, have given two D&sas, well-disposed, to
serve,
Together with great store of kine.
11 Blest be the hamlet’s chief, most liberal Manu, and may his
bounty fival that of Surya.
May the Gods let Savavni’s life be lengthened, with whom, unwearied, we have lived and prospered.
HYMN LX HI, Visvedevas.
May they who would assume kinship from far away, Vivasvan’s generations, dearly loved of men,
Even the Gods who sit upon the sacred grass of Nahusha’s son Yayati, bless and comfort us.
2 Eor worthy of obeisance, Gods, are all your names, worthy of
adoration and of sacrifice.
Ye who were born from waters, and from Aditi, and from the earth, do ye here listen to my call.
3 I will rejoice in these Adityas for my weal, for whom the Mo¬
ther pours forth water rich in balm,
And Dyaus the Infinite, firm as a rock, sweet milk,—Gods act¬ ive, strong through lauds, whose might the Bull upholds.
8 Manu: here apparently the name of Savarni the prince whose munificence is the subject of stanzas 8—XI. A thousand kine, a hundred steeds: ‘ kine 5 is conjecburally supplied. ‘A thousand and a hundred horses.’—Wilson. ‘A thousand times a hundred horses. 5 —Ludwig.
9 Sdvarnya here means S&varni.
10 Turva: equivalent to Turvasa ; a prince of the clan called after the eponymu3 Turva. Ddsas: enslaved natives.
1 F' ' ' ■ *■. 5 .".onahip with us, and the duties of protection and aid which
Of. I. 109. 7, note. Vivasvdu's generations; S&yaua sup¬ plies a verb, and explains differently :—‘(support) the generations of (Manu the son of) Vivasvat.’—Wilson. Yaydli: see I, 31. 17, and 108. 8, note,
2 From waters: the aerial waters, or intermediate region of air. Aditi; von Roth understands Aditi here to mean ‘infinity,’ the boundlessness of heaven as opposed to the limitation of earth. See Muir, 0. S. Texts, V. 39. SAyana’s explanation is similar.
3 The Mother: Earth. Dyaus: Heaven. The Bull: the Sun, S4y«na explains vyishubhardn as ‘ bringers of rain. 5
HYMN 63.]
THE RIG VEDA,
471
4 Looking on men, ne’er slumbering, they by their deserts at¬
tained as Gods to lofty immortality.
Borne on refulgent cars, sinless, with serpents’ powers, they robe them, for our welfare, in the height of heaven.
5 Great Kings who bless us, who have come to sacrifice, who,
ne’er assailed, have set their mansion in the sky,— ^
These I invite with adoration and with hymns, mighty A.dityas, Aditi, for happiness.
6 Who offereth. to you the laud that ye accept, 0 ye All-Gods of
Manu, many as ye are ?
Who, Mighty Ones, will prepare for you the sacrifice to bear us over trouble to felicity ?
7 Ye to whom Manu, by seven priests, with kindled fire, offered
the first oblation with his heart and soul,
Vouchsafe us, ye Adityas, shelter free from fear, and make us good and easy paths to happiness.
8 Wise Deities, who have dominion o’er the world, ye thinkers
over all that moves not and that moves,
Save us from uncommitted and committed sin, preserve us from all sin to-day for happiness.
9 In battles we invoke Indra still swift to hear, and all the holy
Host of Heaven who bauish grief,
Agni, Mitra, and Varuna that we may gain, Dyaus, Bhaga, Marnts, Prithivi for happiness :
10 Mightily-saving Earth, incomparable Heaven, the good guide
Aditi who gives secure defence.
The well-oared heavenly Ship that lets no waters in, free from defect, will we ascend for happiness.
11 Bless us, all Holy Ones, that we may have your help, guard
and protect us from malignant injury,
With fruitful invocation may we call on you, Gods, who give ear to us for grace, for happiness.
12 Keep all disease afar and sordid sacrifice, keep off the wicked
man’s malicious enmity.
Keep far away from us all hatred, 0 ye Gods, and give us ample shelter for our happiness.
13 Untouched by any evil, every mortal thrives, and, following.
the Law, spreads in Ids progeny,
Whom ye with your good guidance, O Adityas, lead safely through all his pain and grief to happiness.
4 With serpents' 1 powers: ‘of unsurpassable wisdom.’—Wilson.
10 The heavenly Ship; according to Sly ana, a metaphorical expression for sacrifice.
472 TEE EYMNS OF [BOOK'X.
14 That which ye guard and grace in battle, 0 ye Gods, ye Ma-
ruts, where the prize is wealth, where heroes win,
That conquering Car, 0 Indra, that sets forth at dawn, that never breaks, may we ascend for happiness.
15 Vouchsafe us blessing in our paths and desert tracts, blessing
in waters and in battle for the light;
Blessing upon the wombs that bring male children forth, and blessing, 0 ye Maruts, for the gain of wealth.
16 The noblest Svasti with abundant riches, who comes to what
is good by distant pathway,—
May she at home and far away preserve us, and dwell with us under the Gods' 1 protection.
17 Thus hath the thoughtful sage, the son of Plati, praised you,
0 Aditi and all Adityas.
Men are made rich by those who are Immortal: the Heavenly Folk have been extolled by Gaya.
HYMN LXIV. Visvedevas.
What God, of those who hear, is he whose well-praised name we may record in this our sacrifice ; and how ?
Who will be gracious? who of many give us bliss ? Who out of all the Host will come to lend us aid ?
2 The will and thoughts within my breast exert their power :
they yearn with love, and fly to all the regions round.
None other Comforter is found save only these : iny longings and my hopes are fixt upon the Gods.
3 To Narasaim and to Pushan I sing forth, to unconcealable
Agni kindled by the Gods;
To Sun and Moon, two Moons, to Yama in the heavens, to Trita, Vata, Dawn, Night, and the Asvins Twain,*
4 How is the Sage extolled whom the loud singers praise ?
What voice, what hymn is used to laud Brihaspati?
May Aja-Ekapad with Rikvans swift to hear, and Ahi of the Deep listen in to our call.
14 For happiness: svastrfyc, for happiness or welfare, recurs at the end of all the stanzas from 3 to 14 inclusive.
16 Svasti: Patbyd Svasti, according to the Index; the Goddess of prosperity and happiness.
17 The son of Plati: Gaya, the Jtishi of the hynm.
3 Unconcealable Agm .* ,©r, to the unconcealable (Savitar) and Agni. Two Moons: New Moon and Null Moon.
4 Aja-Ekapdd: see VI. 60. 14. Rihvans * singers; minor deities who attend and sing the praises of some superior God. Ahi of the Eeep : the great Diagon of the depths of the aerial ocean ; Ahibudhnya. See VoJ. I,, Index.
HYMN 64.] THE RIG VEDA . 473
5 Aditi, to the birth of Daksha and the vow thou summonest the
Kings Mitra and Varuna.
With course unchecked, with many chariots Aryaman comes with the seven priests to tribes of varied sort.
6 May all those vigorous Coursers listen to our cry, hearers of
invocation, speeding on their way ;
Winners of thousands where the priestly meed is won, who gather of themselves great wealth in every race.
7 Bring ye Purandhi, bring V&yu who yokes his steeds, for
friendship bring ye Pusban with your songs of praise :
They with one mind, one thought attend the sacrifice, ui'ged by the favouring aid of Savitar the God.
8 The thrice-seven wandering Rivers, yea, the mighty floods,
the forest trees, the mountains, Agui to our aid,
Krisiinu, Tisbya, archers to our gathering-place, and Rudra strong amid the Rudras, we invoke.
9 Let the great Streams come hither with their mighty help,
Sindhu, Sarasvati, and Sarayu with waves.
Ye Goddess Floods, ye Mothers, animating all, promise us water rich in fatness and in balm.
10 And let Brihaddiva, the Mother, hear our call, and Tvashtar,
Father, with the Goddesses and Fames.
Ribhukshan, Vaja, Bhaga, and Rathaspati, and the sweet speech of him who labours guard us well 1
11 Pleasant to look on as a dwelling rich in food is the blest
favour of the Maruts, Rudra’s Sons.
May we be famed among the folk for wealth in kine, and ever come to you, ye Gods, with sacred food.
5 Dakslm: meaning here the Sun, according to S&yana. Ludwig thinks that the sacrificer, regarded as Daksha or Praj&pati, and said to be born again through completion of his vow, is intended. In the second line alBo Aryaman is considered by Skyana to be the Sun :—‘ Aryaman, whose course is not hurried, the giver of delight to many, having seven ministering (rays) proceeds in his multiform births/—Wilson.
6 Coursers ; the horses which bring the Gods to men’s sacrifices.
7 Purandhi: Plenty personified as a deity. Or ptlrandhim may be an ad¬ jective * the spirited, or liberal, Pushan/
8 Thrice-seven : tlie seven rivers of the land of the Aryans having their coun¬ terparts in heaven and in the firmament. Krisinu: the archer who guards the heavenly Soma. Tishya: an asterism regarded as being in the form of an arrow, and so here identified with Kris&uti.
10 Brihaddivd: a Goddess associated with IM, Sarasvati, and others. Dames; the consorts of the Gods. Rathaspati: the God who presides over chariots of war. Speech: or prayer. Who labours: at the sacrifice.
THE IIYMUS OF
in
[BOOK X,
12 The thought which ye, 0 Maruts, Indra, and ye Gods have
given to me, and ye Mitra and Varuna,—
Cause this to grow and swell like a milch-cow with milk. Will ye not bear away my songs upon your car?
13 0 Maruts, do ye never, never recollect and call again to mind
this our relationship ?
When next we meet together at the central point, even there shall Aditi confirm our brotherhood.
14 The Mothers, Heaven and Earth, those mighty Goddesses,
worthy of sacrifice, come with the race of Gods.
These Two^with their support uphold both Gods and men, and with the Fathers pour the copious genial stream.
15 This invocation wins all good that we desire; Brihaspati, highly-
praised Aramati, are here,
Even where the stone that presses meath rings loudly out, and where the sages make their voices heard with hymns.
16 Thus hath the sage, skilled in loud singers 5 duties, desiring
riches, yearning after treasure,
Gaya, the priestly singer, with his praises and hymns content¬ ed the Celestial People.
17 Thus hath the thoughtful sage, the son of Plati, praised you,
0 Aditi and all Adityas.
Men are made rich by those who are Immortal : the Heavenly Folk have been extolled by Gaya.
HYMN LXY, Visvedevas.
May Agni, Indra, Mitra, Varuna consent, Aryaman, V&yu, Push- A an, and Sarasvati,
Adityas, Maruts, Vishnu, Soma, lofty Sky, Ttudra, and Aditi, and Brahmanaspati.
2 Indra and Agni, Hero-lords when Vritrafell, dwelling together,
speeding emulously on,
And Soma blent with oil, putting his greatness forth, have with their power filled full the mighty firmament.
3 Skilled in the Law I lift the hymn of praise to these, Law-
strengtheners, unassailed, and great in majesty.
13 At the central point: the place of sacrifice.
14 With the Fathers: ‘ The fruitfulness of heaven and earth, which give
birth to gods and men, is described as produced by the fathers.’ See Wallis Cosmology of the Rigveda , p. 72. '
15 Aramati: the Genius of Devotion,
17 The concluding stanza of Hymn 63 is repeated here,
•Hxao^srj ”
-xmrKTQTnvA.
475
These in their wondrcms bounty send the watery sea: may they as kindly Friends send gifts to make us great.
4 They with their might have stayed Heaven, Earth, and Prithi-
vi, the Lord of Light, the firmament, the lustrous spheres. Even as fleet-foot steeds who make their masters glad, the princely Gods are praised, most bountiful to man.
5 Bring gifts to Mitra and to Varuna who, Lords of all, in spirit
never fail the worshipper*,
Whose statute shines on high through everlasting Law, whose places of sure refuge are the heavens and earth.
6 The cow who yielding milk goes her appointed way hither to
us as leader of our holy rites,
Speaking aloud to Varuna and the worshipper, shall with oblation serve Vivasv&n and the Gods.
7 The Gods whose tongue is Agni dwell in heaven, and sit, aid¬
ers of Law, reflecting, in the seat of Law.
They propped up heaven and then brought waters with their might, got sacrifice and in a body made it fair.
8 Bom in the oldest time, the Parents dwelling round are shar¬
ers of one mansion in the home of Law.
Bound by their common vow Dyaus, IMthiv! stream forth the moisture rich in oil to Varuna the Steer.
9 Parjanya, Vata, mighty, senders of the rain, Indra and Vayu,
Varuna, Mitra, Aryaman:
Wo call on Aditi, Adityas, and the Gods, those who are on the earth, in waters, and in heaven.
10 Tvashtar and V&yu, those who count as Bibhus, both celestial
Hotar-priesJtys, and Dawn for happiness,
Winners of wealth, we call, and wise Brihaspati, destroyer of our foes, and Soma Indra’s Friend.
11 They generated prayer, the cow, the horse, the plants, the
forest trees, the earth, the waters, and the hills.
3 The watery sea : the clouds and rain-
4 Prithivi: meaning here the region of mid-air.
5 Places of sure refuge: S4yana explains nddhast differently :— 3 4 5 6 7 8 upon whom the two solicitous worlds remain dependent.’
6 The cow: who is milked at sacrifice. According to S4yana, thunder may be meant, and by * milk * strength may be inteuded.
7 In a body: that is, personified, C£. X, 60. 9, note.
8 The Parents: Heaven and Earth.
10 Celestial Hutar-priests: see 1. 13. 8,
475
THE HYMJS8 VJf
IISVOK Jt,
These very bounteous Gods made the Sun mount to heaven, and spread the righteous laws of Aryas o'er the land.
12 0 Asvins, ye delivered Bhujyu from distress, ye animated
Syava, Vadhrimati’s son.
To* Yimada ye brought his consort Kamadyfi, and gave his lost Vishnftpu back to Visvaka.
13 Thunder, the lightning's daughter, Aja-Ekapad, heaven's bear¬
er, Sindhu, and the waters of the sea:
Hear all the .Gods my words, Sarasvati give ear together with Purandhi and with Holy Thoughts.
14 With Holy Thoughts and with Purandhi may all Gods, know¬
ing the Law immortal, Manu's Holy Ones,
Boon-givers, favourers, finders of light, and Heaven, with gra¬ cious love accept my songs, my prayer, my hymn.
15 Immortal Gods have I, Yasishtha, lauded, Gods set on high
above all other beings.
May they this day grant us wide space and freedom : ye Gods, preserve us evermore with blessings.
HYMN LXVI. Yisvedevaa.
I call the Gods of lofty glory for our w T eal, the makers of the light, well-skilled in sacrifice;
Those who have waxen mightily, Masters of all wealth, Im¬ mortal, strengthening Law, the Gods whom Indra leads.
2 For the strong band of Maruts will we frame a hymn: the chiefs
shall bring forth sacrifice for Indra's troop,
Who, sent by Indra and advised by Varuna, have gotten for themselves a share of Sfirya's light.
3 May Indra with the Yasus keep our dwelling safe, and Aditi
with Adityas lend us sure defence.
May the God Eudra with I he Eudras favour us, and Tvashtar with the Dames further us to success.
4 Aditi, Heaven and Earth, the great eternal Law, Indra, Vishnu,
the Maruts,^and the lofty Sky.
We call upon Adityas, on the Gods, for help, on Vasus, Eudras, Savitar of wondrous deeds.
12 These deeds of the Asvins are told in I. 16 and 17.
13 Aja-Ekapdd: see VI. 50. 14. Holy Thoughts: Devotions personified.
14 Manu's Holy Ones ; deities whom Manu worshipped,
15 Vasishtha: that is, a descendant of the great Rishi Vasishtha,
4 The names in the first line are in the nominative case and without a verb s ‘are invoked/ may he understood.
HYMN 66.3
THE RIG VEDA.
All
6 With Holy Thoughts Sarasv&n, firm-lawed Vanina, great V&yu, Pushan, Vishnu, and the Asvins Twain,
Lords of all wealth, Immortal, furtberers of prayer, grant us a triply-guarding refuge from distress.
6 Strong be the sacrifice, strong be the Holy Ones, strong the
preparers of oblation, strong the Gods.
Mighty be Heaven and Earth, true to eternal Law, strong be Parjanya, strong be they who laud the Strong.
7 To win us strength I glorify the Mighty Twain, Agni and
Soma, Mighty Ones whom many laud.
May these vouchsafe ’ us shelter with a triple guard, these whom the strong have served in worship of the Gods.
8 Potent, with firm-fixt laws, arranging sacrifice, visiting solemn
rites in splendour of the day,
Obeying Order, these whose priest is Agni, free from falsehood, poured the waters out when Vritra died.
9 The Holy Ones engendered, for their several laws, the heavens
and earth, the waters, and the plants and trees.
They filled the firmament with heavenly light for help : the Gods embodied Wish and made it beautiful.
10 May they who bear up heaven, zha Eibhus deft of hand, and
Vata and Parjanya of the thundering Bull,
The waters and the plants, promote the songs we sing: come Bhaga, Rati, and the Vajins to my call.
11 Sindhu, the sea, the region, and the firmament, the thunder,
and the ocean, Aja-Ekapad,
The Dragon of the Deep, shall listen to my words, and all the Deities and Princes shall give ear.
12 May we be yours, we men, to entertain the Gods : further
our sacrifice and give it full success,
Adityas, Rudras, Vasus, givers of good gifts, quicken the holy hymns which we are singing now.
6 Strong: vrishan repeated in the way loved by some of the Vedic poets ; e showerer of benefits/ according to Sdyana. The Gods ; meaning, says S&yana, the priests.
9 Laws ; courses of action. Embodied Wish: gave a body to the wishes and hopes of worshippers, and personified them in the same manner as sacrifice is said to have been embodied and beautified in X. 65. 7.
10 Vdta and Parjanya of the thundering Bull: meaning the wind and storm that attend the thunderous rain-cloud. Rati: divine Favour or Bounty. Ydjirn : a class of divinities according to Sayana, See VII. 38. 7.
11 Aja~Ehapdd: see VI. 50. 14. Dragon of the Deep: Ahibudlxnya, See VI. 40, 14.
THE HYMNS OF
473
[BOOK X,
13 1 follow with 3uccess upon the path of Law the two celestial
Hotars, Priests of oldest time.
We pray to him who dwelleth near, Guard of the Field, to all Immortal Gods who never are remiss.
14 Vasia!>tha 5 s sons have raised their voices, like their sire, EishL
like praying to the Gods for happiness.
Like friendly-minded kinsmen, come at our desire, 0 Gods, and shake down treasures on us from above.
15 Immortal Gods have I, Vasislitha, lauded, Gods set on high
above all other beings.
May they this day grant us wide space and freedom : ye Gods, preserver us evermore with blessings.
HYMN LXVII. Biihaspati.
This holy hymn, sublime and seven-headed, sprung from eter¬ nal Law, our sire discovered.
Ayasya, friend of all men, hath engendered the fourth hymn as he sang his laud to Indra.
2 Thinking aright, praising eternal Order, the sons of Dyaus the
Asura, those heroes,
Angirases, holding the rank of sages, first honoured sacrifice's holy statute.
3 Girt by his friends who cried with swan-like voices, bursting
the stony barriers of the prison,
Brihaspati spake in thunder to the cattle, and uttered praise and song when he had found them.
4 Apart from one, away from two above him, he drave the kine
that stood in bonds of falsehood.
Brihaspati, seeking light amid the darkness* drave forth the bright cows : three he made apparent.
lUPiell “l Ag “ a ” d a ° COrdittg t0 SdWa - ^ ° f
15 Repeated from the preceding hymn.
T ^veri-headed: ha. V mg seven divisions. Accompanied by seven bands of the Maruts, or having seven metres, according to Sdy an a. Our sire .- Anriras Fourth : or, extending to all four sides, mighty. -anguas.
°?Y S o£ the ■'Wwases, representing metaphorically the rays of light which had been stolen by the fiends of darkness. See I. 62. 1,
A Apart from one, away from two : the meaning is uncertain Perha™ „t a distance from the earth, down from heaven and the firmment. Falsehood the wickedness of the treacherous ranis. Three: heaven, firmament ati
HYMN 67.] THE RIGVEDA. 479
5 When he had cleft the lairs* and western castle, he cut off three
from him who held the waters.
Brihaspati discovered, while he thundered like Dyans, the dawn, the Sun, the cow, the lightning.
6 As with a hand, so with his roaring Indra cleft Vala through,
the guardian of the cattle.
Seeking the milk-draught with sweat-shining comrades ho stole the Pani’s kine and left him weeping.
7 He with bright faithful Friends, winners of booty, hath rent
the milker of the cows asunder.
Brihaspati with wild boars strong and mighty, sweating with heat, hath gained a rich possession. v
8 They, longing for the kine, with faithful spirit incited with
their hymns the Lord of cattle.
Brihaspati freed the radiant cows with comrades self-yoked, averting shame from one another.
9 In our assembly with auspicious praises exalting him who
roareth like a lion,
May we, in every fight where heroes conquer*, rejoice in strong Brihaspati the Victor.
10 When he had won him every sort of booty and gone to heaven
and its most lofty mansions,
Men praised Brihaspati the Mighty, bringing the light within their mouths from sundry places.
11 Fulfil the prayer that begs for vital vigour : aid in your wont¬
ed manner even the humble.
Let all our foes be turned and driven backward. Hear this, 0 Heaven and Earth, ye All-producers.
12 Indra with mighty strength hath cleft asunder the head of
Arbuda the watery monster,
Slain Ahi, and set free the Seven Rivers. 0 Heaven and Earth, with all the Gods, protect us.
5 Western castle: this is obscure. Ludwig suggests that dpdchlm may mean ‘hostile’ or ‘detested.’ Three: heaven, firmnment, and earth. Him, who held the waters: the demon Vala, who kept the rain, as well as the cows or rays of light, imprisoned. The cow : the cattle ; the beams of light.
6 Comrades: his faithful friends the Maruts. Wild hoars: the strong fierce Maruts ; according to S&yana, ‘bearers of excellent water.’
8 The Lord of cattle : Brihaspati, so called because he had released them.
10 The light: that is, the hymns of praise which will bring them the light of help. The stanza is difficult.
12 The watery monster: the fiend who dominated the ocean of air. Ahi: or, the Dragon, Vritra or his brother.
m THE HYMNS’ OF [BOOK X,
HYMN LXVIII. Brihaspati
Like birds who keep their watch, plashing in water, like the loud voices of the thundering rain-cloud,
Like merry streamlets bursting from the mountain, thus to Brihaspati our hymns have sounded.
2 The Son of Angiras, meeting the cattle, as Bhaga, brought in
Arvaman among us.
As Friend of men he decks the wife and husband : as for the race, Brihaspati, nerve our coursers.
3 Brihaspati, having won them from the mountains, strewed
down, like barley out of winnowing-baskets,
The vigorous, wandering cows who aid the pious, desired of all, of blameless form, well-coloured.
4 As the Sun dews with meath the seat of Order, and casts a
flaming meteor down from heaven,
So from the rock Brihaspati forced the cattle, and cleft the earth's skin as it were with water.
5 Forth from mid-air with light he drave the darkness, as the
gale blows a lily from the river.
Like the wind grasping at the cloud of Vala, Brihaspati ga¬ thered to himself the cattle.
6 Brihaspati, when he with fiery lightnings cleft through the
weapon of reviling Vala,
Consumed him as tongues eat what teeth have compassed: he threw the prisons of the red cows open.
7 That secret name borne by the lowing cattle within the cave
Brihaspati discovered,
And drave, himself, the bright kine from the mountain, like a bird's young after the eggs' disclosure.
2 The Son of Angiras; Brihaspati, especially worshipped and cherished by Angiras. Aryaman: the Institution ot marriage, represented by Aryaman ; one meaning of the name being groomsman or matchmaker.
3 Out of mnnowing-baskets: sthivibhyah; the exact meaning of the word is somewhat uncertain, but it is evidently a measure, basket, or instrument connected with corn. Sthivmdntah, * armed with sthivis occurs in X. 27. 15, and is said by Srtyana to mean ‘occupants of stations.’ Wilson renders sthivibhyah in this place by ‘ from the granaries.’ The cows bestowed by Brihaspati are countless as grains of barley on the threshing-floor or winnow- ing-plaoe.
4 Qleft the earth's skim,: or surface, with the hoofs of many cattle,
5 A lily; stpdla : according to S&yana the same as Saivala, the Vallisneria Octandra, a common aquatic plant.
. 6 Weapon: 1 adopt ti&yana’s explanation of jdsum } although, in X. 33,2 the same word means * exhaustion,’
HYtfxr € 0.3
THE RIG VEDA..
481
8 He looked around on rock-imprisoned sweetness as one who
eyes a iish in scanty water.
Brihaspati, cleaving through with varied clamour, brought it forth like a bowl from out the timber.
9 He found the light of heaven, and fire, and Morning : with
l.ucid rays he forced apart the darkness.
As from a joint, Brihaspati took the marrow of Yala as he gloried in his cattle.
10 As trees for foliage robbed by winter, Yala mourned for the
cows Brihaspati bad taken.
He did a deed ne’er done, ne’er to be equalled, whereby the Sun and Moon ascend alternate. . ^
11 Like a dark steed adorned with pearl, the Fathers have deco¬
rated heaven with constellations.
They set the light in day, in night the darkness. Brihaspati cleft the rock and found the cattle.
12 This homage have we offered to the Cloud-God who thunders
out to many in succession.
May this Brihaspati vouchsafe us fulness of life with kine and horses, men, and heroes:
fiYMH LXIX. Agni.
Auspicious is the,Aspect of Yadbryasva’s fire; good is its guidance, pleasant are its visitings.
When first the people of Sumitra kindle it, with butter pour¬ ed therein it crackles and shines bright.
2 Butte v.Js that which makes Yadhryasva’s fire grow strong : tb^ butter is its food, the butter makes it fat.
It spreads abroad when butter hath been offered it, and balra- ' ed with streams of butter shines forth like the Sun.
8 Sweetness : the sweet milk ; that is, the cows who produced it.
Like a bowl: which already exists potentially in the wood from which it ia produced by cutting.
9 ‘Wilson, following SAyana, paraphrases the second line :—* he seized (the cattle from the rock) of Vala surrounded by the kine as (one extracts) mar¬ row from a bone.’
11 The Fathers : * The connection of the fathers with the light, of which they are both the embodiments and the guardians, is alone sufficient to ex¬ plain their action in placing the stars in the sky/—Wallis, Cosmology of the Mgveda i p. <58. Or, as Ludwig remarks, the Fathers themselves may be the stars.
12 To many: 'cowb * is, apparently, understood. S&yana supplies richat /— * who .recites in order many (sacred stanzas)/—Wilson.
1 Vadhryasva has been mentioned, in VI. 61.1, as a worshipper of Saras- vatt : here he appears as a special worshipper of Agni.
31
m ~^HE^YMWs~<rr - lima auSL.
3 Still newest is this face of thine, 0 Agni, which Manu and Su-
mitra have enkindled. p .
So richly shine, accept our songs with favour, so give us strength¬ ening food, so send us glory.
4 Accept this offering, Agni, whom aforetime Vadhryasva hath
entreated and enkindled.
Guard well our homes and people, guard our bodies, protect thy gift to us which thou hast granted.
J& Be splendid, guard us, Kinsman of Vadhryasva : let not the enmity of men overcome thee.
Like the bold hero Chyavana, I Sumitra tell forth the title of Vadhryqava/s Kinsman.
6 All treasures hast thou won, of plains and mountains, and
quelled the D&sas* and the Ary as 3 * 5 * 7 hatred.
Like the bold hero Chyavana, 0 Agni, mayst thou subdue the men who long for battle.
7 Deft Agni hath a lengthened thread, tall oxen, a thousand
heifers, numberless devices.
Decked by the men, splendid among the splendid, shine brightly forth amid devout Sutnitras.
8 Thine is the teeming cow, 0 Jatave&as, who pours at once her
ceaseless flow, Sabardhuk.
Thou art lit up by men enriched with guerdon, 0 Agni, by the pious-souled Sumitras.
9 Even Immortal Gods, 0 JStatvedas, Vadhryasva’s Kinsman,
have declared thy grandeur.
When human tribes drew near with supplication thouconquer- edst with men whom thou hadst strengthened.
10 Like as a father bears his son, 0 Agni, Vadhryasva bare thee
in his lap and served thee.
Thou, Youngest God, having enjoyed his fuel, didst vanquish those of old though they were mighty.
11 Vadhryasva’s Agni evermore hath vanquished his foes with
heroes who had pressed the Soma.
Lord of bright rays, thou burntest up the battle, subduing, as our help, e’en mighty foemen.
3 Sumitra: son of Vadhryasva and Rishi of the hymn.
5 Chyavana ; a son of Bhrigu. Or the word may mean * conquering, 1 as
S&yana interprets it. Vadhryatva's Kinsman: as having been especially
worshipped and cherished by that Rishi, See stanza 10.
7 A lengthened thread: continual sacrifices, from ancient to present times. Devices: ways of attaining hie object. Or satdnitha may mean, 1 having a hundred or many musical inodes or Bacred songs ; 1 or * praised by many : 1 * k the leader of hundreds (of burnt offerings ). 1 —Wilson.
THE EIGVEHA.
HYMN 70,]
433
12 This Agni of Vadhryasva, Vritra-slayer, lit from of old, must be invoked with homage.
As such assail our enemies, Vadhryasva, whether the foes be strangers or be kinsmen.
HYMN LXX. Apris,
Enjoy, 0 Agni, this my Fuel, welcome the oil-filled ladle wlieie we pour libation.
Bise up for worship of the Gods, wise Agni, on the earth's height, while days are blight with beauty.
2 May he who goes before the Gods come hither with steeds
whose shapes are varied, Nar^sansa.
May he, most Godlike, speed our offered viancTs with homage God-ward on the path of Order.
3 Men with oblations laud most constant Agni, and pray him to
perform an envoy's duty.
With lightly-rolling car and best draught-horses, bring the Gods hither and sit down as Hotar.
4 May the delight of Gods spread out transversely: may it be
with us long in length and fragrant.
0 Holy Grass divine, with friendly spirit bring thou the wil¬ ling Gods whose Chief is Indra,
5 Touch ye the far-extending height of heaven/-o* spring apart
to suit the wide earth's measure.
Yearning, ye Doors, with those subliip' m greatness, seize eagerly the heavenly Car that comet**
6 Here in this shrine may Dawn the Daughters of
Heaven, the skilful Goddesses/*^ seated.
In your wide lap, auspicious,/^ n & Ladies, may the Gods seat them with a willing spir^
7 Up stands the stone, hi^urns the fire enkindled: Aditi’s lap
contains the Frijp^Y Natures.
Ye Two Chief w ^ 10 serve at this our worship, may ye,
more skilL^ w * u * or us r * c k possessions.
Other may be compared ; I. 13, 142, and 188 ; II. 3 ; III. 4 ;
y 5 . yxS, 2 , and IX. 5. The usual deities and deified objects, with the ex- of Tanunap&t, are invoked.
■3 As Hotar : *as ministrant priest.'—Wilson.
4 The delight of Gods ; the sacred grass.
5 The heavenly Car : which brings the Gods.
7 The stone: with which the Soma juice is expressed. Aditi’s lap: the surface of the earth. The Friendly Natures: the Gods, According to $&yana, * the acceptable sacrificial vessels.' Two Chief Priests : purdhitau ; perhaps Agni and Aditya. More shilled; than human priests.
THE HYMNS OF
484
[BOOK X
8 On our wide grass, Three Goddesses be seated: for you have we prepared and made it pleasant.
May IB, she whose foot drops oil, the Goddess, taste, man-like, sacrifice and well-set presents.
. 9 Since thou, God Tvashfcar, hast made beauty perfect, since thou hast been the Angirases’ Companion,
Willing, most wealthy, Giver of possessions, grant us the Gods* assembly, thou who knowest.
10 Well knowing, binding with thy cord, bring hither, Lord of
the Wood, the Deities’ assembly.
The God prepare and season our oblations: may Heaven and Earth be gracious to my calling.
11 Agni, bring hither Varuna to help us, Indra from heaven,
from air’s mid-realm the Maruts.
On sacred grass all Holy Ones be seated, and let the Immortal Gods rejoice in SvaM.
HYMH LXXL JMnam.
When men, Brihaspati, giving names to objects, sent out V&k’a first and earliest utterances,
All that vas excellent and spotless, treasured within them, was disclosed through their affection.
2 Where, like cleansing corn-flour in a cribble, the wise in spirit have crt^ed language,
Friends see and recM^ n j Z e the marks of friendship: their speech retains the blessed imprinted.
8 Three Goddesses: IU, Sarasvat!,^ BbAratt. Taste: the verb is plural, meaning, may Ila and the others taste. Mandike: as at the sacrifice of Manu, according to S&yana.
10 Binding with thy cord: it is not dear wlmth? hnnnd A r rnnoWl
in order. According to Siyana, the pilte,,,
devdndm , food of the Gods, is to be fastened with a rope. Wnnd .
vdnaspati: the yttpa or Sacrificial Post. ^
11 Svdhd: that is, in the sacrificial offerings presented with the
S?4h4, Ave, or Hail. ciamauon
JMnam or Knowledge, the subject of this very difficult hymn, is said by SAyapa to mean Paramabrahmajh&mim, knowledge of the higher truths of Religion, which teaches man his own nature and how he may be reunited to the Supreme Spirit.
iydk; Voice or Speech, the Sacred Word. Here specially tbe voice of the hymn regarded as the means of communication between men and Goda. Vidic Jndia (Story of the Hations Series), pp. 269_271.
HfMtf n.] THE El a VELA. '* 48$
3 With sacrifice the trace of V&k they followed, and found her
harbouring within the Rishis.
They brought her, dealt her forth in many places: seven singers make her tones resound in concert*
4 One man hath ne’er seen Yak, and yet he seeth; one man
hath hearing but hath never heard her.
But to another hath she shown her beauty as a fond well- dressed woman to her husband.
5 One man they call a laggard, dull in friendship: they never
urge him on to deeds of valour.
He wanders on in profitless illusion : the Voice he heard yields neither fruit nor blossom.
p»,
6 No part in Yak hath he who hath abandoned his own dear
friend who knows the truth of friendship.
Even if be hears her still in vain he listens: naught knows he of the path of righteous action.
7 Unequal in the quickness of their spirit are friends endowed
alike with eyes and hearing.
Some look like tanks that reach the mouth or shoulder, others like pools of water fit to bathe in.
8 When friendly Brahmans sacrifice together with mental im¬
pulse which the heart hath fashioned,
They leave one far behind through their attainments, and some who count as Brahmans wander elsewhere.
9 Those men who step not back and move not forward, nor
Brahmans nor preparers of libations,
Having attained to Yak in sinful fashion spin out their thread in ignorance like spinsters.
10 All friends are joyful in the friend who cometh in triumph,
having conquered in assembly.
He is their blame-averter, food-provider; prepared is he and fit for deed of vigour.
3 Harbouring within the ftishis; they discovered, in the course of sacrifice, that the inspired Rishis alone understood Speech as required for religious purposes. In many places: among the Hotar-priests. Seven singers: e the seven noisy (birds) meet together.*—Wilson : referring, says S&yana, to the seven metres, the Gftyatri, etc.
. S Some who count as Brahmans wander elsewhere: 'others walk about boasting to be brahmans —Muir.
9 Step not bach and move not forward: take no active part in religious ceremonies. ' Those who do not walk (with the Brahmans) in this lower world, nor (with the gods) in the upper world,’ is Wilson’s paraphrase of the text which I have rendered literally. Like spinsters: 1 (like) female weavers. Buch is the sense which Prof. Aufrecht thinks may, with probability, be assigned to iirU t a word which occurs only here.’—Muir.
THE HYMNS OF
486
[BOOH X,
11 One plies his constant task reciting verses: one sings the holy psalm in Sakvar! measures,
One more, the Brahman, tells the lore of being, and one lays down the rules of sacrificing.
HYMN LXXII. The Gods.
Let us with tuneful skill proclaim these generations of the Gods,
That one may see them when these hymns are chanted in a future age.
2 These Brahmanaspati produced with blast and smelting, like
a smith.
Existence, in an earlier age of Gods, from Non-existence sprang.
3 Existence, m the earliest age of Gods, fromNon-existence sprang.
Thereafter were the regions born. This sprang from the Pro¬ ductive Power.
4 Earth sprang from the Productive Power; the regions from
. the earth were born.
Dakaha was born of Adifci, and Aditi was Daksha’s Child.
5 Eor Aditi, 0 Daksha, she who is thy Daughter, was brought
forth.
After her were the blessed Gods bom sharers of immortal life.
6 When ye, 0 Gods, in yonder deep close-clasping one another
stood,
11 Reciting verses: repeating richcts or verses of the Rigveda. This is the duty of the Hotar. The holy psalm: the GAyatra or S&man. The Udg&tar or Chanter, one of the four chief priests is intended. The lore of being: the knowledge of all that exists. Lays down the rules: * prescribes the order.' —Muir. ‘ Measures the materials. 1 —Wilson. This is the duty of the A dh- varyu, another of the chief priests. The hymn has been transliterated and translated by Dr. J. Muir, 0. S. Texts, I. pp. 264 -~256. It has also been metrically rendered by the authors of the Siebenzig Zieder des Rigvcda, who have endeavoured, V;." J ; t/* ; ■" -rir ? of the stanzas, to bring them into closer connexion. A- * ■■■"■ _* 1 r* i. the subject of the whole hymn ia 1 the eulogy of the understanding of the Veda as essential to divine knowledge.'
2 These: all beings. Like a smith: as a blacksmith blows up his fire and melts metal.
3 The regions: * the quarters (of the, horizon).'—Wilson. This: meaning earth. Productive Power: the meaning of uttdnapadah is uncertain. Wallis renders it by 'the begetter (the sky)’; Wilson by * the upward-growing (tree).'
4 And Aditi was JDaksha's Child: ‘ Yaska remarks...How can this be
possible ? They may have had the same origin ; or, according to the nature of the gods, they may have been born from each other,—have derived their subs¬ tance from one another.’— 0. S, Texts, IV. 13. Aditi is Infinity or the Infinite, and Daksha is Force or Power personified. See Vedic Hymns , I, p. 245.
6 ' The two verses 6 and 7 are interesting as containing an independent story of the origin of the world : the gods are said to have kicked up in dancing the atoms which formed the earth.'—Wallis, Cosmology of the Rigveda , p. 4S.
TEB BIG VEDA.
487
ETMN 73 .]
Thence, as of dancers, from your feet a thickening cloud of dust arose.
7 When, O ye Gods, like Yatis, ye caused all existing things to
grow,
Then ye brought Surya forward who was lying hidden in the sea.
8 Eight are the Sons of Aditi who from her body sprang to life. With seven she went to meet the Gods: she cast Martin da
far away.
9 So with her Seven Sons Aditi went forth to meet the earlier
age.
She brought Martin da thitherward to spring £o life and die again.
HYMN LXXIII. Indra.
Thou wast born mighty for victorious valour, exulting, strong¬ est, full of pride and courage.
There, even there, the Maruts strengthened Indra when his most rapid Mother stirred the Hero.
2 There with fiend’s ways e’en Prisani was seated : with much
laudation they exalted Indra.
As if encompassed by the Mighty-footed, from darkness, near at hand, forth came the Children.
3 High are thy feet when on thy way thou goest; the strength
thou foundest here hath lent thee vigour.
Thousand hyenas in thy mouth thou holdest. 0 Indra, maysfc thou turn the Asvius hither.
7 Tati** devotees.
8 Sight are the Sotte: according to the A Coramentator, Mxtra, Vanina, Dh&tar, Aryaman, Ansa, Bhaga, Yivasv&n, and Aditya (the Sun). Mdrtdnda: SGrya, the Sun. His exposure probably refers to his sweeping through ’the sky.— Ludwig. But see Bergaigne, La Religion Vddique, III. 107.
1 Mother: Aditi. Stirred the Eero: gave him free motion as soon as he was born, or incited him to action by telling him of his future opponent. See VIII. 45. 5, and 66. 2.
2 This stanza is unintelligible to me. Prisani: meaning perhaps Prism, a *
Ludwig conjectures. The Mighty-footed; Indra. The Children : the new-born Maruts. Wilson translates, after S&yana :—* The martial troop of (Indra) the injurer encamped around ft \^ —v’ %, "v n d' by the swift-moving (Maruts);
they animated him with /:■ ■ \ .■■. ; ■ a ■*, Rattle) penned up within a great stall, the embryonic (waters) issued from the ( VritraJ who had arrived iu the form of darkness.’
3 Eigh are thy feet: as travelling through the heavens. Eyenas ; edluvriktfn : jackals/—Wilson.
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Rigveda
Jan 25, 2023 21:36:49 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:36:49 GMT 5.5
m THE HYMNS OF [BOOK X, 4 Speeding at once to saciifice thou comest ; for friendship thou art bringing both Hlsatyas. Thou hadst a thousand treasures in possession. The Asvins, 0 thou Hero, gave thee riches. 5 Glad, for the race that rests on holy Order, with friends who hasten to their goal, hath Indra With these his mngic powers assailed the Dasyu: he cast away the gloomy mists, the darkness. 6 Two of like name for him didst thou demolish, as Indra strik¬ ing down the car of Ushas. With thy beloved lofty Friends thou earnest, and with the assurance of thine heart thou slewest. 7 War-loving Namuchi thou smotest, robbing the D&sa of his magic for the Rishi. For man thou madest ready pleasant pathways, paths lead¬ ing as it were directly God-ward. 8 These names of thine thou hast fulfilled completely : as Lord, thou holdest in thine arm, 0 Indra. In thee, through thy great might, the Gods are joyful: the roots of trees hast thou directed upward. 9 May the sweet Soma juices make him happy to cast his quoit that lies in depth of waters*. Thou from the udder which o’er earth is fastened hast poured the milk into the kine and herbage. 10 When others call him offspring of the Courser, my meaning is that Mighty Power produced him. He came from Manyu and remained in housea : whence he hath sprung is known to Indra only. 6 Two of lilce name: or, of similar nature; gloomy mists and darkness. The car of Ushas: see IV* 30. 8—11. The assurance of thy heart: thy trusted thunderbolt. 8 Thou hast fulfilled: hast acted in full accordance with the names thou bearest, such as Yntra-slayer, Sakra, etc. Thou holdest: the thunderbolt. The roots of trees: the clouds are often compared to trees. The rain is tlieir fruit, and when they pour it down their roots aro supposed to be turned up¬ ward. 9 Quoit: chakrdm; meaning the thunderbolt. The udder: the firmament. 10 The Courser: meaning Heaven. Manyu ; wrath, passion or ardour, personified, My meaning is: the speaker declares that he is raised above the common mythological explanations. He considers the God to have sprung from a transcendental Power.—Ludwig. Grassmann banishes this hymn to his Appendix as being generally obscure and in parts absolutely unintelligible. I have, for the most part, fallowed Ludwig’s interpretation. THE M1GVEDA. m HYMN 74 .] 11 Like birds of beauteous wing the Priyamedhas, Rishis, im* ploring, have come nigh to Indra: Dispel the darkness and fill full our vision ; deliver us as men whom snares entangle. HYMN LXXIV. Indra. I am prepared to laud with song or worship the Noble Ones who are in earth and heaven, Or Coursers who have triumphed in the contest, or those who, famed, have won the prize with glory. 2 Their call, the call of Gods, went up to heaven : they kissed the ground with glory-seeking spirit, * There where the Gods look on for happy fortune, and like the kindly heavens bestow their bounties. 3 This is the song of those Immortal Beings who long for trea¬ sures in their full perfection. May these, completing prayers and sacrifices, bestow upon us wealth where naught is wanting. 4 Those living men extolled thy deed, 0 Indra, those who would fain burst through the stall of cattle, Fain to milk her who bare but once, gi'eat, lofty, whose Sons are many and her streams past number. 5 Sachivan, win to your assistance Indra who never bends, who overcomes his foemen, Ribhukshan, Maghavan, the hymn’s upholder, who, rich in food, bears man’s kind friend, the thunder. 6 Since he who won of old anew hath triumphed, Indra hath earned his name of Vritra-slayer. He hath appeared, the mighty Lord of Conquest. What we would have him do let him accomplish. The subject of the hymn is a coming horse-race, and the Eishi invokes in favour of the Yajam&na, the Vasus, racero who have won the prize in former times, and the men who owned them. Indra also is appealed to for help. See Vediscke Studien, I. p. 129. 2 The call of Gods ; the Gods are imagined as present and interested in the race. They kissed the ground: the horses lightly touched the earth as they ran. 4 Those living men: the Angirases. Her viho hare hut once: Heaven, accord¬ ing to S&yana ; Earth, according to Grassmann. Prisni, the mother of the Maruts, must be meant.—Ludwig. See YI. 48. 22, 5 Sachivan: apparently a man’s name. * Colcbrator of holy rites.’—Wilson. 6 He who won of old: the Ya jam Ana. He hath appeared; the poet ima¬ gines Indra himself to be present. 490 TBE BYMNS OF {BOOK X . HYMN LXXV. The Elvers, The singer, 0 ye Waters, in Vivas v&n’s place, shall tell your grandeur forth that is beyond compare. The Rivers have come forward triply, seven and seven. Sindhu in might surpasses all the streams that flow. 2 Varuna cut the channels for thy forward course, 0 Sindhu, when thou rannest on to win the race. Thou speedesfc o’er precipitous ridges of the earth, when thou art Lord and Leader of these moving floods. 3 His roar is lifted up to heaven above the earth : he puts forth endless vigour with a flash of light. Like floods of rain that fall in thunder from the cloud, so Sin¬ dhu rushes on bellowing like a bull. 4c Like mothers to their calves, like milch-kine with their milk, so, Sindhu, unto thee the roaring rivers run. Thou leadest as a warrior king thine army’s wings what time thou comest in the van of these swift streams. 5 Favour ye this my laud, 0 Gang&, Yamun&, 0 Sutudri, Paru- shni, and Sarasvatx: With Asikni, Vitasta, 0 Marudvridh&, 0 A.rjiktyaL with Su- shoma hear my call. 6 First with Trisht{tm& thou art eager to flow forth, with Rasa, and Susartu, and with Svetysl here, With Kubh&; and with these, Sindhu ! and Mehatnu, thou seekest in thy course ELrumu and Gomati. 1 0 ye Waters: apparently the Rivers are addressed as representing all the divine Waters. Vivas vein's place; where the singers stand when they sing hymns. ^ Triply t seven and seven: twenty-one rivers; twp other sets of seven each being added to the seven chief rivers of the Panj&b. S&yana explains differently ;— t they flowed by sevens through the three (worlds)/—-Wilson. * Each set of seven [streams] has followed a threefold course/-—-Muir. 1 By seven and seven.in three courses.’—M. Miiller. 5 The poet addresses first the most distant rivers, Gangd: the Ganges is mentioned, indirectly, in only one other verse of the Figueda, and even there, the word is said by some to be the name of a woman, See VI. 45 31 Vamund: the Jumna. Satudri: the Sutlej or Satlaj. Paruslmi: the R4vt Sarasvatt: see VI. 61. 2. Asikni; the ancient Acesines ; the Vedic name of the ChandrabMgA ^., V- Vitastd: probably the Jhelum, the ?Af * : { « ’ „ *' ; meanin £> increased by the Maruts : not identified. ArjiUyd and Sushomd are said by Yiiska to be the Vipfts and the feiudhu ; .but this is not possible, and it is uncertain what riverB are meant. rp, 6 Krumv , and Gomati have been mentioned in previous Books. 1 he other streams whose names occur in this stauza are probably unimportant affluents of the Indus. All that is known regarding the rivers mentioned in stanzas 5 and 6 may be found in Zimmer’s Altindisches Lehen , pp. 4fif, THE RIGVEDA, HYMN 76 .] 491 7 Flashing and whitely-gleaming in her mightiness, she moves along her ample volumes through the realms, Most active of the active, Sindhu unrestrained, like to a dap¬ pled mare, beautiful, fair to see. 8 Rich in good steeds is Sindhu, rich in cars and robes, rich in gold, nobly-fashioned, richjn ample wealth. Blest Silamavati and young XJrn&vati invest themselves with raiment rich in store of sweets. 9 Sindhu hath yoked her car, light-rolling, drawn by steeds, and with that car shall she win booty in this fight. So have I praised its power, mighty and unrestrained, of independent glory, roaring as it runs. • HYMN LXXVT Press-stones. I grasp at you when power and strength begin to dawn: bedew ye, Indra and the Maruts, Heaven and Earth, That Day and Night, in every hall of sacrifice, may wait on us and bless us when they first spring forth. 2 Press the libation out, m >st excellent of all: the Pressing- stone is grasped like a hand-guided steed. So let it win the valour that subdues the foe, and the fleet courser’s might that speeds to ample wealth. 3 Juice that this Stone pours out removes defect of ours, as in old time it brought prosperity to man. 7 In her mightiness: in the preceding stanzas Sindhu appears to be a River- God, but in this and following verses the epithets are feminine. 8 Silamdvatt and Urnivati appear to be names of rivers. According to S&yana, the words are epithets of Sindhu and mean respectively ‘ abounding in Stlamd plants/ saul to be used for cordage, and ‘rich in wool.’ The meaning of the second half of the second line is uncertain: —* wears [as only one river is supposed to be the subject] honey-growing (flowers).’—Wilson. 9 In this fight: the hymn may, as Prof. Ludwig suggests, be a prayer for aid in a battle that is to be fought on the banks of the Sindhu or Indus. The hymn has been transliterated and translated by Dr. J. Muir, 0. S. Texts, V, 343 — 345 } and a version of stanzas 1 —8 is given by Prof. Zimmer, Altindit- ohes Leben , p. 4. A complete translation, with full explanatory notes, is given in Max Muller’s India , What can it Teach us ?, pp. 164—168. 1 i grasp at you: *1 propitiate you.’—Wilson. Power and strength: the morning beams which bring new vigour. Pay and Night: or, f both day-halves.’ 3 To man: or, to Manu. Tvashtar'$ milk-blent juice; the Soma juice brewed by Tvashtar for the year, which represents the life-sustaining power of Nature. —Ludwig. Bright with the hue of steeds : tawny-coloured. Sdyana interprets differently :—‘when the son of Twashtri, hidden by the (stolen) cows, and assuming the form of a horse, (was to be slain).’—Wilson. Trishas the son of Tvashtar was regarded as an enemy of the Gods. Indra slew him and took possession of the Soma, m fttJS HYMNS OP [BOOK At sacrifices they established holy rites on Tvashfcar’s milk- blent juice bright with the hue of steeds* 4 Drive ye the treacherous demons far away from us: keep JSTirriti afar aud banish penury. Pour riches forth for us with troops of hero sons, and bear ye up, 0 Stones, the song that visits Gods. 5 To yon who are more mighty than the heavens themselves, who, finishing your task with more than Yibhvan’s speed, More rapidly than Vayu seize the Soma juice, better than Agni give us food, to you I sing. 6 Stirred be the glorious Stones: let it press out the juice* the Stone with heavenly song that reaches up to heaven, There where the men draw forth the meath for which they long, seuding their voice around in livalry of speed. 7 The Stones press out the Soma, swift as car-borne men, and, eager for the spoil, drain forth the sap thereof. To fill the beaker, they exhaust the udder’s store, as the men purify oblations with their lips. 8 Ye, present men, have been most skilful in your work, even ye, 0 Stones who pressed Soma for Indra’s drink. May all ye have of fair go to the Heavenly Race, and all your treasure to the earthly worshipper. HYM1ST LXXVII. Maruts. As with their voice from cloud they sprinkle treasure so are the wise man’s liberal sacrifices. I praise their Company that merits worship as the good Maruts* priest to pay them honour. 4 Nirriti: the Goddess of Death and Destruction. 5 Vibhvan: one of the three Ribhus. Ydyu; or, the wind, 6 The men : meaning the press-stones. Cf. stanza 8, 7 The udder's store?' the juice contained in the milky Soma-plant. With their hps: with the praises that they utter. 8 Worshipper: Sdyana. explains lunvati by yajamdnaya, to the Yaiamtaa. or sacrifice!-. Ihe more literal translation would be ‘to the presser,’ the man who presses out or effuses the Soma juice. TEE RIG VEDA, HYMN 77 .] 493 2 The youths have wrought their ornaments for glory through many nights,—this noble band of Maruts. Like stags the Sons of Dyaus have striven onward, the Sons of Aditi grown strong like pillars. 3 They who extend beyond the earth and heaven, by their own mass, as from the cloud spreads Surya; Like mighty Heroes covetous of glory, like heavenly gallants who destroy the wicked. 4 When ye come nigh, as in the depth of waters, the earth is loosened, as it were, and shaken. This your all-feeding sacrifice approaches: come all united, fraught, as ’fcwere, with viands. 5 Ye are like horses fastened to the chariot poles, luminous with your beams, with splendour as at dawn; Like self-bright falcons, punishers of wicked men, like hover¬ ing birds urged forward, scattering rain around. 6 When ye come forth, 0 Maruts, from the distance, from the great treasury of rich possesions, Knowing, 0 Vasus, boons that should be granted, even from afar drive back the men who hate us. 7 He who, engaged in the rite’s final duty, brings, as a man, oblation to the Maruts, Wins him life’s wealthy fulness, blest with heroes : he shall be present, too, where Gods drink Soma. 8 For these are helps ^ adored at sacrifices, bringing good fortune by their name Adityas. Speeding on cars let them protect our praises, delighting in our sacrifice*and worship. 2 This noble band of Maruts : Prof. Ludwig suggests that sumttrutam means here a festival held in honour of the Maruts at the end of the periodi¬ cal rains, and that, after many nights, the Maruts adorn themselves for this. Pillars : I follow Ludwig ; but the meaning of akrdh is uncertain. Geldner taken it to mean 2 * 4 horses,’ a parallelism to stags, or antelopes. S&yana makes tad, like, negative, and explains akr&h by dkramanasildh * the swift-going sons of Aditi do not increase in glory,’—Wilson. 4 This your all-feeding sacrifice approaches : * this manifold sacrifice comes towards you.’—Wilson. 7 In the rite's final duty: Sftyana explains udrichi yajM by yajfie samdpta - stutike sampdrne sati, when the sacrifice has its praise perfected, when the sacrifice is complete. As a man: according to Ludwig, 'no longer a man/ that is, not in his human character but having become divine by worship. Where the Gods drink Soma: he, a God himself, shall be admitted to the Gods’ society. 494 TEE EYMNS OP [BOOK X HYMN LXXVIII. Manila. Yb by your hymns are like high-thoughted singers, skilful, inviting Gods with sacrifices \ Fair to behold, like Kings, with bright adornment, like spot¬ less gallants, leaders of the people: % Like fire with flashing flame, breast-bound with chains of gold, like tempest-blasts, self-moving, swift to lend your aid ; As best of all foreknowers, excellent to guide, like Somas, good to guard the man who follows Law. 3 Shakers of all, like gales of wind they travel, like tongues of burning fires in their effulgence. Mighty ap they as Warriors clad in armour, and, like the Fathers' prayers, Most Bounteous Givers. 4 Like spokes of car-wheels in one nave united, ever victorious like heavenly Heroes, Shedding their precious balm like youthful suitors, they raise their voice and chant their psalm as singers. 5 They who are fleet to travel like the noblest steeds, long to obtain the prize like bounteous charioteers, Like waters speeding on with their precipitous floods, like omniform Angirases with Sama-hymns. 6 Born from the stream, like press-stones are the Princes, for ever like the stones that crush in pieces ; Sons of a beauteous Dame, like playful children, like a great host upon the march with splendour. 7 Like rays of Dawn, the visitors of sacrifice, they shine with ornaments as eager to be bright. Like rivers hasting on, glittering with their spears, from far away they measure out the distances. 0 8 Gods, send us happiness and make us wealthy, letting us sing¬ ers prosper, 0 ye Maruts. Bethink you of our praise and of our friendship: ye fro m of old have riches to vouchsafe us. HYMN LXXIX. Agni. I have beheld the might of this Great Being, Immortal in the midst of tribes of mortals. His jaws now open and now shut together: much they devour, insatiately chewing. 4 Shedding their precious halm: pouring out the fertilizing rain as liberally a* young wooers give presents. 6 Born from the stream: from the sea of air, or from Sin&hu, the Indus. 7 They measure out the distances: ‘have traversed leagueB.’—Wilson. * They measure many miles,’—M. Muller, HYMN 80.] THE RIQVEJDA. 495 2 His eyes are turned away, his head is hidden: unsated with his tongue he eats the fuel. With hands upraised, with reverence in the houses, for him they quickly bring his food together. 3 Seeking, as ’twere, his Mother’s secret bosom, he, like a child, creeps on through wide-spread bushes. One he finds glowing like hot food made ready, and kissing deep within the earth’s recesses. 4 This holy Law I tell you, Earth and Heaven : the Infant at his birth devours his Parents. Ho knowledge of the God have I, a mortal. Yea, Agni know- etb best, for he hath wisdom. 5 This man who quickly gives him food, who offers his gifts of oil and butter and supports him,— Him with his thousand eyes he closely looks on: thou showest him thy face from all sides, Agni. 6 Agni, hast thou committed sin or treason among the Gods ? In ignorance 1 ask thee. Playing, not playing, hegold-hued and toothless, hath cut his food up as the knife a victim. 7 He, born in wood hath yoked his horses rushing in all direc¬ tions, held with reins that glitter. The well-born friend hath carved his food with Yasus: in all his limbs he hath increased and prospered. HYMN LXXX. Agni. Agni bestows the fleet prize-winning courser; Agni, the hero famed and firm in duty. Agni pervades and decks the earth and heaven, and fills the fruitful dam's who teems with heroes. 2 His eyes : according to S&yana, the eyes of Agni are the distant Sun and Moon, and his head is hidden in mens’ stomachs, in the shape of the heat which enables them to digest their food. His food ; the sticks for fuel, which are bound up into fagots. 3 This stanza is very obscure. Agni, bom from the wood of the fire-sticks* seems, as he creeps through the brushwood that he is burning, to seek entrance again into his mother’s side. He then finds an old dry tree or log, which had been deeply rooted in the earth, and feeds od it as on food that haB been specially prepared for him. 4 His Parents: the two fire-sticks from which he has been produced. 6 Hast thou committed sin t: Art thou as voracious and destructive in heaven as thou art on earth ? Playing , not •playing ; playing about the fuel, and yet earnestly intent on devouring his food. * Sporting (here), not sporting (there).’—Wilson. A victim: gftm; ox or cow. 7 The well-born Friend : Agni. Zn all hit limbs; parvdbhih ; * with logs of wood.’—-Wilson. 496 THE HYMNS OF [BOOK X. 2 Blest be the wood that feeds the active Agni: within the two great worlds hath Agni entered, Agni impels a single man to battle, and with him rends in pieces many a foeman. 3 Agni rejoiced the ear of him who praised him, and from the waters burnt away Jarfttha. Agni saved Atri in the fiery cavern, and made Nrimedha rich with troops of children. 4 Agni hath granted wealth that decks the hero, and sent the sage who wins a thousand cattle. Agni hath made oblations rise to heaven: to every place are Agni’s laws extended. 5 With songs of praise the Rishis call on Agni; on Agni, heroes worsted in the foray. Birds %ing in the region call on Agni: around a thousand * cattle Agni wanders. 6 Races of human birth pay Agni worship, men who have sprung from Nab us’ line adore him. Stablished in holy oil is Agni’s pasture, on the Gandharva path of Law and Order. 7 The Ribhus fabricated prayer for Agui, and we with mighty hymns have called on Agni. Agni, Most Youthful God, protect the singer: win us by wor¬ ship, Agni, great possessions. HYMN LXXXI. Visvakarman. Hs who sate down as Ho tar-priest, the Rishi, our Father, offering up all things existing,— He, seeking through his wish a great possession, came among men on earth as archetypal. 3 JarUtha: see VII. 1. 7, and 9, 6. Atri: his deliverance is ascribed to the Asvins in I. 112. 7, 116. 8, 117, 3, and 118. 7. 5 Around a thousand cattle: in the fires lighted to keep off wild beasts and demons of darkness. 6 Gandharvapath: sublime; that which the Gandharvas in heaven use to travel. 7 The Mbhus: or Eishis skilful as the Eibhus. Yisvakarman, the Omnifie, is represented in this hymn as the universal Father and Generator, the Creator of all things and Architect of the worlds. 1 * n r , • -■*- - - . —vvarded as being contained in the offerings presented by ’• A .“ .; hU wish: through his desire to create. Archety¬ pal: the meann^ •■*’**■. T * * ■ 7 id uncertain. In Wilson’s Translation 1 inventor * is a y k -. • */ that is, ' first investing Agni with the worlds,' according to Sdyana’s explanation. ‘First appearing,*—Ludwig, 4 The first worshipper.*—Wallis. HYMN 81.] THE BIG VELA. 497 2 What was the place whereon he took his station 1 What was it that supported him ? How was it? Whence Visvakarman, seeing all, producing the earth, with mighty power disclosed the heavens. 3 He who hath eyes on all sides round about him, a mouth on all sides, arms and feet on all sides, He, the Sole God, producing earth and heaven, weldeth them, with his arms as wings, together. 4 What was the tree, w'hat wood in sooth produced it, from which they fashioned out the earth and heaven 1 Ye thoughtful men inquire within your spirit whjereon he stood when he established all things. 5 Thine highest, lowest, sacrificial natures, and these thy mid¬ most here, 0 Visvakarman, Teach thou thy friends at sacrifice, 0 Blessed, and come thy¬ self, exalted, to our worship. 6 Bring thou thyself, exalted with oblation, - 0 Visvakarman, Earth and Heaven to worship. Let other men around us live in foHy : here let us have a rich and liberal patron. 7 Let us invoke to-day, tp'U'ici our labour, the Lord of Speech, the thought-swiftWisvakarman. May he hear ki*Kffy all our invocations who gives all bliss for aid, whos^works are righteous. 3 WefcMth them: cp. IV. 2. 17, and X. 72. 2. With his arms as wings : fanning the flame in which the matter is smelted, Ludwig thinks that . whirlwinds, produeed^by the action of hands, feet, and wings, are intended. 4 The first half-line occurs also in X. .31. 7. They: the makers of the world directed by Paramesvara.—S&yana. 5 Or the first, half-line may be rendered :—‘ Thy sacrificial forms, the highest, lowest . 1 Come thyself, exalted, to our worship: * exhilarated, thyself offer up thyself.'—Muir. ‘ Do thou sacrifice to thyself delighting thyself/ — Wallis. r According to Mahldhara the meaning is that man is incompetent to worship the creator, that is, in his forms, and it must be done by himRelf.'—Wilson. I have adopted Prof. Ludwig’s explanation of the last clause. 6 j Bring . to worship : or, sacrifice to Heaven and Earth. 7 Our labour: the arduous work of sacrificing. f In our conflict/—Muir. The hymn has been translated by Dr. J. Muir, 0. S . Texts , IV. pp. 6, 7, by Mr. Wallis, Cosmology of the Bigveda , pp. 81—83, and, partly, by Prof. F. Max Muller in his Hibbert Lectures, p. 293f. See also Mme. Z4naide Ragozin, Yedic India , pp, 263, 416. 32 THE HYMNS OF m [BOOH X HYMN LXXXII. Visvakarman. The Father of the eye, the Wise in spirit, created both these worlds submerged in fatness. Then when the eastern ends were firmly fastened, the heavens and the earth were far extended. 2 Mighty in mind and power is Visvakarman, Maker, Disposer, and most lofty Presence. Their offerings joy in rich juice where they value One, only One, beyond the Seven Rishis. 3 Father who made us, he who, as Disposer, knoweth all races and all things existing, Even he 'alone, the Dei ties’ name-giver,—him other beings seek for information. 4 To him in sacrifice they offered treasures,—Rishia of old, in numerous troops, as singers, Who, in the distant, near, and lower region, made ready all these things that have existence. 5 That which is earlier-than this earth and heaven, before the Asuras and Gods had being,— What was the germ primeval which the waters received where all the Gods were seen together ? 6 The waters, they received that germ primeval wherein the Gods were gathered all together. It rested set upon the Unborn’s navel, that One wherein abide all things existing. 7 Ye will not find him who produced these creatures : another thing hath risen up among you. Enwrapt in misty cloud, with lips that stammer, hymn- chanters wander and are discontented. 1 The Father of the eye: Visvakarman, who made the light which enables the eye to see. Submerged in fatness: S&yana explains ghritam here by * water * engendered the water, (and then) these two (heaven and earth) floating (on the waters).’—Wilson. 2 Most lofty Presence: literally, the highest apparition ; the highest image or object of spiritual contemplation. Their offerings: the offerings, or per¬ haps the wishes, of the Fathers, semi-peraonified. The Seven Mshis: the constellation Ursa Major, the seven stars of which are the great RishiB Mariehi, Atri, Angiras, Pulasfcya, Pulaha, Kratu, and Vasishtha. The meaning is that the spirits of the blest enjoy the fulfilment of all their desires beyond the starry heavens where the One Being, the great Creator, dwells. 3 For information: to learn who is the Supreme God ; or what their seve¬ ral functions are. 4 Distant , near, and lower region; meaning, apparently, the heavenly, the earthly, and the intermediate atmosphere. 6 The Unborn , Aja, seems here to he identified with Visvakarman. See Vedic India, pp. 423, 424. 7 Another thing: meaning, according to the Commentator, 'Visvakarman hymn 83.] ms niGVBBA. m HYMN LXXXIII. Manyu. He who hath reverenced thee, Manyu, destructive bolt, breeds a for himself forthwith all conquering energy. Arya aud Dasa will we conquer with thine aid, with thee the Conqueror, with conquest conquest-sped. 2 Manyu was Indra, yea, the God was Manyu, Manyu was Hotar, Varuna, J&tavedas. The tribes of human lineage worship Manyu. Accordant with thy fervour, Manyu, guard us. 3 Come hither, Manyu, mightier than the mighty; chase, with thy fervour for ally, our foemen. # Slayer of foes, of Vritra, and of Dasyu, bring thou to us all kinds of wealth and treasure. 4 For thou art, Manyu, of surpassing vigour, fierce, queller of the foe, and self-existent, Shared by all men, victorious, subduer: vouchsafe to us superior strength in battles. 5 I have departed, still without a portion, wise God ! according to thy will, the Mighty. I, feeble man, was wroth with thee, 0 Manyu : I am myself ; come thou to give me vigour. 6 Come hither, I am all thine own; advancing turn thou to me, Victorious, All-supporter ! is a different entity from you who are sentient beings, who have individual consciousness, and so forth.*—See Editor’s note in Wilson’s translation. S&yana ‘gives the general sense of the last clause [of the stanza] as “ You are merely anxious for enjoyment in this world and iu the next, therefore you know nothing of Visoakarman” taking ukthasdsah as implying singing hymns with a view t*o gaining felicity in a future »tate, Mahldhara has a similar explanation : “you who are engaged in the enjoyments of this world or the next, being subject to false knowledge or ignorance, have no knowledge of the Truth.” *—Wilson. With regard to this and the preceding hymn Mr. Wallis observes that they make no attempt to explain in what way the process of sacrifice could be regarded as an act of creation. We are told little more than that Visva- karman was a primeval sacrifieer and also a creator ; we have no hint how to combine the two ideas ?i“ A ? 1 ".-unity. See Cosmology of the Rigveda, pp. 83, 84, and Muir, 0. S i V • I 7 j 8, where the hymn is translated and some of its difficulties are discussed. Prof. Ludwig's Commentary iB especi¬ ally full and valuable, and should be consulted by all students of the Veda. 1 Manyu: Anger, Passion, personified, 3 With thy fervour : tdpasd : tdpas means * heat,’ * burning/ and, secondly, penance, rigorous abstraction. 5 Without a portion: without a share in thy favours. lam myself: I am just what I am ; a weak mortal, for whose infirmity allowance Bhould be made, ' Being (incorporated with) my body, approach me.’—Wilson. m THE HYMNS OF [BOOK X, Come to me, Manyu, Wielder of the Thunder ; bethink thee of thy friend, and slay the Dasyus, 7 Approach, and on my right hand hold thy station : so shall we slay a multitude of foemen. The best of meath I offer to support thee : may we be first to drink thereof in quiet. HYMN LXXXIV. Manyu. Bobne on with thee, 0 Manyu girt by Maruts, let our brave men, impetuous, bursting forward, March on, like flames of fire in form, exulting, with pointed arrows, sharpening their weapons. 2 Flashing "like fire, be thou, 0 conquering Manyu, invoked, 0 Victor, as our army’s leader. Slay thou our foes, distribute their possessions : show forth thy vigour, scatter those who hate us. 3 0 Manyu, overcome thou our assailant: on ! breaking, slay¬ ing, crushing down the foemen. They have not hindered thine impetuous vigour : Mighty, Sole bom ! thou makest them thy subjects. 4 Alone of many thou art worshipped, Manyu ; sharpen the spirit of each clan for battle. With thee to aid, 0 thou of perfect splendour, we will uplift the glorious shout for conquest. 5 Unyielding, bringing victory like Indra, 0 Manyu, be thou bere our Sovran Ruler. To tby dear name, 0 Victor, we sing praises ; we know the spring from which thou art come hither. 6 Twin-born with power, destructive bolt of thunder, the highest conquering -might is thine, Subduer I Be friendly to us in thy spirit, Manyu, 0 Much-invoked, in shock of mighty battle. 7 For spoil let Vanina and Manyu give us the wealth of both sides gathered aud collected ; And let our enemies with stricken spirits, o'erwhelmed with terror, slink away defeated. 1 Like flames of fire inform; agnivUpdh: Homer’s Ssfiag 7 rvpog aWofiivoio* 3 Sole born: e 0 thou who art without companion.—Wilson, 5 The spring; the source. 7 For spoil; the preservation of their own property and the seizure of their enemies’ goods being regarded as a double conquest. Or dhdnam ubhdyam may mean wealth of both kinds, horses and cows. This hymn and the preceding are to be repeated, Saya.ia says, at sacrifices to ensure the destruction of enemies. HYMN 85.] THE RIOTED A. 501 HYMN LXXXV. Sflryft'a Bridal. Truth is the base that bears the earth ; by Surya are the heav¬ ens sustained. By Law the Adityas stand secure, and Soma holds his place in heaven. 2 By Soma are the Adityas strong, by Soma mighty is the earth. ThusSoma in the midst of all these constellations hath bis.place. 3 One thinks, when they have brayed the plant, that he hath drunk the Soma’s juice ; Of him whom Brahmans truly know as Soma no one ever tastes. 4 Soma, secured by sheltering rules, guarded by hymns inBrihati, Tbou standest listening to the stones : none tastes of thee who dwells on earth. 5 When they begin to drink thee, then, 0 God, thou swellest out again. Yayu is Soma’s guardian God. The Moon is that which shapes the years. 6 Raibhi was her dear bridal friend, and N&r&sanst led her home. Lovely was Sury&’s robe: she came to that which G&thfi had adorned. 7 Thought was the pillow of her couch, sight was the unguent for her eyes: Her treasury was earth and heaven when Sury& went unto her Loi'd. The main subject of this composite hymn, which is one of the latest m the Rigveda, ie the ceremony of marriage in general and more especially the wed¬ ding of Sfiry&, the Daughter of the Sun, another form of Dawn, who is re¬ garded as the typical bride. 1 Truth: or reality ; sdtyam, used interchangeably with ritan, the Law and Order of the universe. 2 By Soma: by the power of the deified Soma whose influence pervades, quickens, and supports all existence. In the second line Soma is the Moon, but perhaps there is an allusion to the other Bense also of the word. These constellations: the ncckshativzs or lunar mansions. * In the centre of these stars.’—Muir, 3 Know as Soma: know-to be the Moon, regarded as the food of Gods only. 4 By hymns in Brihait: that is by hymns in that metre. But the meaning of Mrhataih is uncertain. According to S&yana, the B&rhatas are the seven guardians of the Soma, Sv&na, Bhr&ja, Angh& ri, and others. 5 They: the Gods. Thee: the ambrosia contained in thee, which the Gods drink during the waning of the Moon. 0 Qod; Soma, the Moon. 6 Soma is the deity of the preceding five stanzas. Sury&’s Bridal is the subject of 6—17. Raibhi, Ndrdsansf, and Gdtlid are ritual verse, eulogistic hymn, and non-Vedic song personified. 7 Treasury: Jcdsah : meaning, probably, trousseau or bridal outfit. Accord¬ ing to some the box or body of the chariot is intended. 502 THE HYMNS OF [BOOK X 8 Hymns were the cross-bara of the pole, Kurira-metre decked the car: - The bridesmen were the Asvin Pair : Agni was leader of the train. 9 Soma was he who wooed the maid : the groomsmen were both Asvins, when The Sun-God Savitar bestowed his willing Sury^ on her Lord. 10 Her Spirit was the bridal car; the covering thereof was heaven: Bright were both Steers that drew it, when SurysL approached her husband’s home. 11 Thy Steero were steady, kept in place by holy verse and Sama*hymn ; All ear were thy two chariot wheels : thy path was tremulous in the sky. 12 Clean, as thou wentest, were thy wheels; wind was the axle fastened there. Sdrya, proceeding to her Lord, mounted a spirit-fashioned car. 13 The bridal pomp of Surya, which Savitar started, moved along. In Magha days are oxen slain, in Arjunls they wed the bride. 14 When on your three-wheeled chariot, O isvins, ye came as wooers unto Surya’s bridal, Then all the Gods agreed to your proposal: Pfishan as Son elected you as Fathers. 15 0 ye Two Lords of lustre, then when ye to SuryA/s wooing came, Where was one chariot-wheel of yours 1 Where stood ye for the Sire’s command? B Decked her car; formed its canopy. But the meaning of opasdh here is uncertain. ‘Kurtra metre was the thong of the whip/—Wilson. The bridesmen: in I. 119. 7 and elsewhere the Asvins are said to be the husbands of SdryA Here they are represented as the* friends who had asked her in marriage for Soma, 11 All ear: the text has srdtram, an ear, which S&yana says, means arotre > two ears. * The two wheels were thy ears.’—Wilson. 13 In MagM days: or in stricter accordance with the text, * In AgM days/ when the Moon is in the lunar mansion MagM. See Jacobi, Festgruss an JR, von Both, p. 69, and Weber, Vedische Beitrage, p. 32f. Slain: only on especially festive occasions, weddings for instance. ‘Are whipped along/— Wilson. In Arjunts : two asteriams or lunar mansions, more commonly called Phalgunls. They md the bHde ,* she is esc *rted 'to her husband's home. 14 As wooers: on behalf of Soma. PUshan: here meaning Savitar. Son and Fathers: intended to express close relationship and Savitar’s obligation to the Asvins who had arranged the marriage. 15 For the Sire's command: to receive Savitar'a invitation to take part in the bridal procession. According to S&yana, ‘ to offer your gift/ HYMN 85.] TEE MOVED!. 5C3 16 The Brahmans, by their seasons, know, 0 Surya, those two wheels of thine: One, kept concealed, those only who are skilled in highest truths have learned. 17 To Sury& and the Deities, to Mitra and to Vartma, Who know aright the thing that is, this adoration have I paid. 18 By their own power these Twain in close succession move; They go as pi cVl-lr'i round the sacrifice. Oue of the b .. i «■ !i all existing things* the other ordereth seasons and is born again. 19 He, born afresh, is new and new for ever: ensign of days he goes before the Mornings. Coming, he orders for the Gods their portion. The Moon pro¬ longs the days of our existence. 20 Mount this, all-shaped, gold-hued, with strong wheels, fash¬ ioned of Kinsuka and Salmali, light-rolling, Bound for the world of life immortal, Surya ; make for thy lord a happy bridal journey. 21 Bise up from hence: this midden hath a husband. I laud Vlsvavasu with hymns and homage. Seek in her father’s home another fair one, and find the portion from of old assigned thee. 22 Rise up from hence, Visvavasu: with reverence we worship thee. Seek thou another willing maid, and with her husband leave the bride, 23 Straight in direction be the paths, aud thornless, whereon our fellows travel to the wooing. Let Aryamau and Bhaga lead us; perfect, G Gods, the onion of the wife*and husband. 16 The two wheels are probably heaven and earth, and the third, one kept concealed, is the mysterious invisible world beyond them. 18 In this stanza and the following one, which are but loosely connected with the rest of the hymn, Sthya represents the Suu, and Soma is the Moon. 20 Stanzas 20—33 eontain a collection of formulae repeated when the bride mounts her chariot, while she is travelling to her husband’s house, when she arrives there, and on the following morning. This: chariot. Kinsuka: the wood of the Butea frondosa, Salmali: the silk-cotton tree ; Salmalia mala- foarica. Stir yd: the girl is addressed by the name of Saryd, the typical bride. 21 VUvdvasu: one of the Gandharvas, the protector of virgins. He is told to leave the bride who no longer needs his care, and to transfer his guardian¬ ship to some marriageable maiden who has not yet found a husband. Fair one: vy&ht&m: ‘decorated with ornaments/—Wilson £3 To the wooing : to the father, to whom the mfcerc< j ders are to apply for his daughter’s hand on behalf of their friend, according to S&yana, [BOOK X, 504 THE HYMNS OF 24 How from the noose of Varuna I free thee, wherewith Most Blessed Suvitar hath bound thee. In Law's seat, to the world of virtuous action, I give thee up uuinjured with thy consort. 25 Hence, and not thence, I send thee free. I make thee softly fettered there, That, Bounteous Indra, she may live blest in her fortune and her sons. 26 Let PuMhan take thy hand and hence conduct thee; may the two Asvins on their car transport thee. Go to the house to be the household's mistress and speak as lady to thy gathered people. 27 Happy be thou and prosper with thy children here : be vigi¬ lant to rule thy household in this home. Closely unite thy body with this man, thy lord. So shall ye, full of years, address your company. 28 Her hue is blue and red: the fiend who clingeth close is driven off. Well thrive the kinsmen of this bride : the husband is bound fast in bonds. 29 Give thou the woollen robe away: deal treasure to the Brah¬ man priests. This female fiend hath got her feet, and as a wife attends her lord. 30 Unlovely is his body when it glistens with this wicked fiend. What time the husband wraps about his limbs the garment of his wife. r- 24 The noose of Varuna; the girdle with which the bride is girded after she has been bathed, combed, and dreBtsed for the marriage ceremony. Bee Prof. Max Muller’s JUgveda-SanhUd, Yol, YI., Preface, p 14. Or, as Lanman suggests, the noose may mean the tie by which a girl is bound to her father till marriage. Law’s seat; the place of sacrifice, the altar. Stanzas 24—26 and 32, 33 are spoken just before the bride's departure from her father’s house. 25 Hence and not thence: from thy father’s house and not from thy husband’s. 27 Be vigilant to rule thy household; this is SAyana’s explanation. * Be watchful over the domestic fire.’—Wilson. The verse is addressed to the bride, and to the newly-wedded pair on arrival at the bridegroom’s house. 26 Her hue; the colour of Krity&, Magic personified, a female deity or fiend. 29 The woollen robe ; ‘the garment soiled by the body.’—Wilson. Attends her lord; the magic, or evil spell, returns to its originator.—Ludwig, HYMN 85.] THE HIG VEDA. BOB 31 Consumptions, from her people, which follow the bride's re¬ splendent train,— These let the Holy Gods again bear to the place from which they came. 32 Let not the highway thieves who lie in ambush fiud the wed¬ ded pair. By pleasant ways let them escape the danger, and let foes depart. 33 Signs of good fortune mark the bride : come all of you and % look at her. Wish her prosperity, and then return unto your homes again. 34 Pungent is this, and bitter this, filled, as it wens, with arrow- barbs, Empoisoned and not fit for use. The Brahman who knows S&rya well deserves the garment of the bride. 35 The fringe, the cloth that decks her head, and then the triply parted robe, — Behold the hues which Sftrya wears : these doth the Brahman purify. 36 I take thy hand in mine for happy fortune that thou mayst reach old age with me thy husband. Gods, Aryaman, Bhaga, Savitar, Purandhij have given thee to be my household's mistress. 37 0 Pushan, send her on as most auspicious, her who shall be the sharer of my pleasures ; Her who shall twine her loving arms about me, and welcome all my love and mine embraces. 38 For thee, with bridal train, they, first, escorted Sftry& to her home. * Give to the husband in return* Agni, the wife with progeny. SI From her people: * a most remarkable and direct assumption of “ here¬ dity ” as a lurking danger/—Mme. Zd liable Ragozin, Vedic India } p. 371. 33 Perhaps spoken, on the way, to the spectators of the procession. 34 This: the bride’s garment. Mryd: meaning here the song of Sdry&'s Bridal. 35 The meaning of dsdsanam, visnsanam, and adhiviJcartanam is uncertain. Prof. Wilson renders these words by ' border-cloth/ ‘ head-cloth,* and ‘ divided skirt.’ Prof. Weber and the St. Petersburg Lexicon explain the passage as refer¬ ring to the preparation of the carcass of the animal that has been slaughtered for the festivity. According to this view the first line might be rendered :— 4 The butchering, the cutting up, the severing of limb and joint* ; and for ‘hues* ‘forma* might be substituted. 36 The bridegroom addresses the bride. • .38 Thee ; Agni. They * the Qaudharvas, according to S&yana, m TEE HYMNS OF [BOON X 39 Agni hath given the bride again with splendour and with ample life. Long-lived be he who is her lord; a hundred autumns let him live. 40 Soma obtained her first of all; next the Gandharva -was her lord. Agni was thy third husband: now one born of woman is thy fourth. 41 Soma to the Gandharva, and to Agni the Gandharva gave : And Agni hath bestowed on me riches and sons and this my spouse. ** 42 Be ye not parted; dwell ye here; reach the full time of human life. With sons and grandsons sport and play, rejoicing in your own abode. 43 So may Prajapati bring children forth to us; may Aryaman adorn us till old age come nigh. Not inauspicious enter thou thy husband's house : bring bless¬ ing to our bipeds and our quadrupeds. 44 Not evil-eyed, no slayer of thy husband, bring weal to cattle, radiant, gentle-hearted ; Loving the Gods,* delightful, bearing heroes, bring blessing to our quadrupeds and bipeds. 45 0 Bounteous Indra, make this bride blest in her sons and for¬ tunate. Vouchsafe to her ten sons, and make her husband the eleventh man. 46 Over thy husband's father and thy husband's mother bear full sway. " Over the sister of thy lord, over his brothers rule supreme. 47 So may the Universal Gods, so may the Waters join our hearts. May Mfltarisvan, Dh&tar, and Deshtri together bind us close. 40 As the typical bride Suryfi, was first married to Soma, so the young maid originally belongs to him, then to the Gandharva, as the guardian of virginity, then to Agni as the sacred fire round which she walks in the marriage cere¬ mony, and fourthly to her human husbaud —Grassmann. 42 The formulae contained in stanzas 42—47 are repeated when the bride¬ groom has returned with his bride to his home, and offers sacrifice with fire. The wedded pair are addressed first, and then the bride is exhorted and blessed. Stanza 47 ’is spoken by the bridegroom for his wife and himself. 47 JDeshtri: Instructress, a female deity, not mentioned elsewhere in the Jltgveda. According to S&yana, ddtvt phuldiidm sarasvati is meant: * the bountiful (Saraswati).*—Wilson. For a full account of the marriage ceremonies of the Hindfis, derived from E7MN 86.] TEE RIGVEDA. 507 HYMN LXXXVI. ‘ Indra. Mbit have abstained from pouring juice : they count not Indra as a God Where at the votary's store my friend Yrishakapi hath drunk his fill. Supreme is Indra over all. 2 Thou, Indra, heedless passest by the ill VrisMkapi hath wrought; Yet nowhere else thou findest place wherein to drink the Soma juice. Supreme is Indra over all. 3 What hath he done to injure thee, this tawny beast YrisMkapi, With whom thou art so angry now 1 What is the votary's food¬ ful store? Supreme is Indra over all. 4 Soon may the hound who hunts the boar seize*him and bite him in the ear, 0 Indra, that Yrishakapi whom thou protectest as a friend. Supreme is Indra over all. 5 Kapi hath marred the beauteous things, all deftly wrought, that were my joy. In pieces will I rend his head; the sinner's portion shall be woe. Supreme is Indra over all. 6 No Dame hath ampler charms than I, or greater wealth of love's delights. None with more ardour offers all her beauty to her lord's em¬ brace. Supreme is Indra over all. the ritual of Br&hmans who use the S&ma-veda, see Colebrooke's Miscellaneous Essays, No. III., and Weber and Haas, Indische Studien , Y, pp, 177 ff. See also Eymns of the A tharva-veda, Book XIY., and Dr. J. Ehni’s paper, Zeits- chrift der JDeutschen Morgenldndischen Gesellschaft, XXXIII, pp. 166 ff. I have relied mainly on Ludwig’s Commentary. Prof. Grassmann has bauished the hymn to his Appendix. - 1 S&yana ascribes this stanza to Indra ; others make Indr4nS the speaker. Vrish&kapi is said to have monopolized the offerings that should have been presented to Indra. Vfhhdkapi —literally ‘ the strong ape*’ or * the male ape’ —appears to be a sort of intermediate being between a demigod and a demon ; but ib is not easy to determine his nature. S&yana calls him the son of Indra. He is also Baid to be the setting bub, and the sun who draws up vapour and irrigates with mist. According to M. Bergaigue, La Religion Vidique, II, 270, he was a mythical sacrificer. 2 Indr&nt blames Indra for his apathy. 3 Indra speaks. What is the votary's foodful store f: why should his appro¬ priation of the worshipper’s offerings make thee so angry ? 4 Indr&nt is the speaker of this stanza and of the two, or three, that follow. 5 Kapi: the ape; an abbreviation of Yrishakapi. Keith marred the beau¬ teous things : according to Sftya* a, hath spoiled the oblations prepared for me by my worshippers. But it seems more probable that Yrishakapi has assault¬ ed IndiAd and inflicted injuries on her person. 6 Iudr&nt speaks with pride of her voluptuous charms which incited YrisbA- kapi to his amorouB assault. 503 THE HYMNS OF [BOOH X. . 7 Mother whose love is quickly won, I say what verily will be. My breast, 0 Mother, and my head and both my hips seem quivering. Supreme is, Indra over all. g Dame with the lovely hands and arms, with broad hair-plaits add ample hips, Why, 0 thou Hero's wife, art thou angry with our Vrish&kapi ? Supreme is Indra over all, 9 This noxious creature looks on me as one bereft of hero's love. Yet Heroes for my sons have I, the Maruts' Friend and Iudra's Queen. Supreme is Indra over all, 10 From olden time the matron goes to feast and general sacrifice. Mother of Heroes, Iudra's Queen, the rite's ordainer is extolled. Supreme is Indra over all. 11 So have I heard Indent called most fortunate among these Dames, For never shall her Consort die in future time through length of days. Supreme is Indra over all. 12 Never, Indrstni, have I joyed without my friend Vrishftkapi, Whose welcome offering here, made pure with water, goeth to the Gods. Supreme is Indra over all, 13 Wealthy Vrishakap&yi, blest with sons and consorts of thy sons, Indra will eat thy bulls, thy dear oblation that effecteth much. Supreme is Indra overall. 14 Fifteen in number, then, for me a score of bullocks they prepare, And I devour the fat thereof: they fill my belly full with food. Supreme is Indra over all. 15 Like as a bull with pointed horn, loud bellowing amid the herds, Sweet to thine heart, 0 Indra, is the brew which she who tends thee pours. Supreme is Indra over ajl, 7 This stanza is ascribed by S&yana to Vrish&kapi. It is hardly intelligible; but, as Ludwig says, it seems to be spoken by Indi&nl, expressing her indigna- tion at Vrishftknpi’s audacity which makes all her body quiver with rage. 8 Indra speaks. 9 Indr&ni speaks this and the following stanza. Bereft of hero's love: who has no brave husband to protect her. 10 The matron goes to feast: Indr&nl means that Vrish&kapi assaulted her when she was on her way to a festival, which women were accustomed to at¬ tend ; and that her rank as Indra’s consort did not preserve her from insult. 11 Indra speaks this and the following stanza, 13 Spoken by Vrishdkapi to his wife Vrish&kap&yi who is said to represent the dawn, or, by others, the gloaming which follows the setting sun Vrisb&kapi. 14 Indra speaks. Fifteen: sacrificers ; probably TrialAkapi and his wife, and their sons and daughters-in-law. Sftyana explains differently;—‘The worshippers dress for me fifteen (and) twenty bulls.’—Wilson. 15 Indr&pl speaks, endeavouring to attract him to her own libation instead of the offerings of Vrish&kapi. I pass over stanzas 16 and 17, which I cannot translate into decent English. THE RIGVBDA. m HYMN 86.] 18 0 Indra this Vrishakapi bath found a slain wild animal, Dresser, and new-made pan, and knife, and wagon with a load of wood. Supreme is Indra over all, 19 Distinguishing the D4sa and the Arya, viewing all, I go. I look upon the wise, and drink the simple votary’s Soma juice. Supreme is Indra over all. 20 The desert plains and steep descents, how many leagues in length they spread ! Go to the nearest houses, go unto thine home, Vrishakapi. Supreme is Iudra over all. 21 Turn thee again Vrishakapi; we twain will bring thee happiness. Thou guest homeward on thy way along this psth wnich leads to sleep. Supreme is Indra over all. 22 When, Indra and Vrishakapi, ye travelled upward to your home, Where was that noisome beast, to whom went it, the beast that troubles man ? Supreme is Indra over all, 23 Daughter of Manu, Parsu bare a score of children at a birth. Her portion verily was bliss although her burthen caused her grief. 18 Indr&.ii speaks, bub her speech is difficult to understand. Wild ani¬ mal: von Roth conjectures ‘wild ass* as the meaning of parasvantam here. Dresser: or slaughter-bench. ‘ A fire-place (to cook it).'—Wilson. Indrdni seems to speak depreciatingly of a sacrifice offered by V rish&kapi as consisting of an unsuitable victim, prepared with instruments and means which chance has thrown in his way. Ludwig thinks that Vrish&kapi may represent the Moon whose spots are fancifully considered to be the objects mentioned by Indr&ui. 19 / look: with favour. The simple votary is the worshipper who offers his libation in a sincere spirit of devotion. The stanza and the two following are spoken by Indr*. 20 VriaMkapi appears to meditate flight into distant deserts to escape from the wrathful Indr&ni. Indra dissuades him, and promises to reconcile Indrdnl to him. 22 The two concluding stanzas seem to be spoken by Indr&ni. Stanza 22 is obscure, and stanza 23 has no discoverable connexion with the rest of the hymn. 23 Daughter of Manu .* that is, of the progenitor of men. Nothing more is known of Parsu, which means a rib. Much of this hymn^ appears to be inexplicable. M. Bergaigue thinks that Vrishakapi, Indra’s friend, represents Soma, and Indr&ai the wife of Indra represents Prayer. ‘This bizarre myth would symbolize the frequently expressed idea that Indra loves neither the sacred beverage without prayer nor prayer without the sacred beverage. He wishes therefore his union with Prayer to be accompanied by the union of Prayer with Soma, and he neglects sacrifice, as long as this union of the two essential elements of worship remains unaccomplished.’—See la Meligion Vtdique, 11.270,271. * . Prof. Geldner gives a different interpretation of the hymn, which he has translated and exhaustively discussed in Vediseke Studien, II. pp. 22 —42. See also Oldenberg, Meligion des Veda, 172—174, 510 TEE EYMNS OF IBOOK X HYMN LXXXVII. Agni. I balm with oil the mighty Bakshas-slayer ; to the most famous Friend I come for shelter* Enkindled, sharpened by our rites, may Agni protect us in the day and night from evil. 2 0 Jatavedas with the teeth of iron, enkindled with thy flame attack the demons. Seize with thy tongue the foolish gods’ adorers : rend, put within thy mouth the raw-flesh eaters. 3 Apply thy teeth, the upper and the lower, thou who hast both, enkindled and destroying. Eoam also in the air, 0 King, around us, and with thy jaws assail the wicked spirits. 4 Bending thy shafts through sacrifices, Agni, whetting their points with song as if with whetstoues, Pierce to the heart therewith the Yatudh&nas, and break their arms uplifted to attack thee. 5 Pierce through the Y&tudhana's skin, 0 Agni; let the destroy¬ ing dart with fire consume him. Bend his joints, Jatavedas, let the eater of flesh, flesh-seeking, track his mangled body. 6 Where now thou seest, Agni Jatavedas, one of these demons standing still or roaming, Or flying oh those paths in air's mid-region, sharpen the shaft and as an archer pierce him. 7 Tear from the evil spirit, Jatavedas, what he hath seized and with his spears hath captured. Blazing before him strike him down, 0 Agni; let spotted carrion-eating kites devour him. 8 Here tell this forth, 0 Agni: whesoever is, he himself, or acteth as, a demon, Him grasp, 0 thou Most Youthful, with thy fuel: to the Man- seer's eye give him as booty. 9 With keen glance guard the sacrifice, 0 Agni: thou Sage, conduct it onward to the Vasus. Let not the fiends, 0 Man-beholder, harm thee burning against the Bakshaeas to slay them. 2 The demons: Yfttudh&nas, explained by S4yana as=R4kgiha8as. See VII. 104. 15. Foolish gods* adorers: mitradev&n: according to S&yana, a special class of evil spirits called Mfiradevas because they make destruction their sport, 5 The eater of flesh: the wolf or other carnivorous animal. 8 The Man-seer here is either Agni himself or $4rya the Sun. 9 To the Vasus . to the Gods to whom the oblations are made. S&yana ex- HYMN $7.] THE JUG VEDA. fill 10 Look on the fiend mid men, as Man-beholder; rend thou his three extremities in pieces. Demolish with thy flame his ribs, 0 Agni) the Y&tudh&na’s root destroy thou triply. 11 Thrice, Agni, let thy noose surround the demon who with his falsehood injures Holy Order. Loud roaring with thy flame, 0 J&tavedas, crush him and cast him down before the singer. 12 Lend thou the worshipper that eye, 0 Agni, wherewith thou lookest on the hoof-armed demon. With light celestial in Atharvan’s manner burn up the fool who ruins truth with falsehood. * 13 Agni, what curse the pair this day have uttered, what heated word the worshippers have spoken, Each arrowy taunt sped from the angry spirit,—pierce to the heart therewith the Y&tudb&nas. 14 With fervent heat exterminate the demons; destroy the fiends with burning flame, 0 Agni. Destroy with fire the foolish gods’ adorers; blaze and destroy the insatiable monsters. 15 May Gods destroy this day the evil-doer: may each hot curse of his return and blast him. Let arrows pierce the liar in his vitals, and Visva’s net enclose the Yatudh&na. 16 The fiend who smears himself with flesh of cattle, with flesh of horses and of human bodies, Who steals the milch-cow’s milk away, O Agni,—tear off the heads of such with fiery fury. 17 The cow gives milk each year, 0 Man-regarder : let not the Y&tudhana ever taste it. If one would glut him with the biestings, Agui, pierce with thy flame his vitals as he meets thee. plains vdsubhyah here by vastin & mar thdya :—* to (the acquisition of) riches.’— Wilson. 10 His three extremities: his three heads, according to S&yana. t Kopf und Schultern,’ head and shoulders.—Grassmann. Moot: meaning his feet. Triply: used vaguely, to correspond with the three upper extremities. * Cut off the triple foot of the Ydtudhana* —Wilson. 12 Hoof-armed: striking with the hoof. According to S&yana, ‘having nails like hoofs.* In Atharvan’s manner : like Atharvan, the ancient priest who is said to have been the first who obtained fire. 13 The pair: the married pair ; perhaps the sacrificer and his wife. The Rishi prays that every hasty word that may have been uttered by pious people in their anger may he used as a weapon to wound the Y&tudh&na. 15 VUva’s net: the noose of the all-pervading Agni. 512 THE HYMNS OF [BOOK X. 18 Let the fiends drink the poison of the cattle; may Aditi cast off the evil-doers. May the God Savitar give them up to ruin, and be their share of plants and herbs denied them. 19 Agni, from days of old thou slayest demons: never shall Rakshasas in fight o’ercome thee. Burn up the foolish ones, the flesh-devourers : let none of them escape thine heavenly arrow. 20 Guard us, 0 Agni, from above and under, protect us from behind us and before us ; And may thy flames, most fierce and never wasting, glowing with fervent heat, consume the sinner. 21 From rear, from front, from tinder, from above us, 0 King, protect us as a Sage with wisdom. Guard to old age thy friend, 0 Friend, Eternal: 0 Agni, as Immortal, guard us mortals. 22 We set thee round us as a fort, victorious Agni, thee a Sage, Of hero lineage, day by day, destroyer of our treacherous foes. 23 Burn with thy poison turned against the treacherous brood of Rkkshasas, 0 Agni, with thy sharpened glow, with lances armed with points of flame, 21 Burn thou the paired Kimidins, burn, Agni, the Y&tudhana pairs. I sharpen thee, Infallible, with hymns. 0 Sage, be vigilant. 25 Shoot forth, 0 Agni, with thy flame: demolish them on every side. Break thou the Yatudhana’s strength, the vigour of the Rak- shasa. HYMN LXXXVIII. Agni. Dear, ageless sacrificial drink is offered in light-discovering, heaven-pervading Agni. The Gods spread forth through his Celestial Nature, that he might bear the world up and sustain it. 2 The world was swallowed and concealed in darkness: Agni was born, and light became apparent. The Deities, the broad earth, and the heavens, and plants, and waters gloried in his friendship. 18 The poison, of the cattle: if they drink milk, let it poison them. According to R&yana, let them drink the poison of the cattle (which is kept in the house), meaning perhaps some poisonous ointment used for external application only. 24 Kimidins: treacherous and malevolent spirits. See VII. 104. 2, note. 1 Sacrificial drink: ' swelling oblation/ according to Prof. Pischel. HYMN 88.] THE RIG VEDA. 5X3 3 Inspired by Gods who claim our adoration, I now will laud Eternal Lofty Agni, Him who hath spread abroad the earth with lustre, this heaven, and both the worlds, and air’s mid-region. 4 Earliest Priest whom all the Gods accepted, and chose him, and anointed him with butter, He swifty made all things that fly, stand, travel, all that hath motion, Agni Jatavedas. 5 Because thou, Agni, Jatavedas, stoodest at the world’s head with thy refulgent splendour, We sent thee forth with hymus and songs and praises ; thou filledst heaven and earth, God meet for worship. 6 Head of the world is Agni in the night-time; then, as the Sun, at morn springs up and rises. Then to his task goes the prompt Priest foreknowing the woudrous power of Gods who must be honoured. 7 Lovely is he who, kindled in his greatness, hath shone forth, seated in the heavens, refulgent. With resonant hymns all Gods who guard our bodies .have offered up oblation in this Agni, 8 First the Gods brought the hymnal into being; then they engendered Agni, then oblation. He was their sacrifice that guards our bodies : him the heav¬ ens know, the earth, the waters know him. 0 He, Agni, whom the Gods have generated, in whom they offered up all worlds and creatures, He with his bright glow heated earth and heaven, ui'ging him¬ self right onward in his grandeur. 10 Then by the 2aud the Gods engendered Agni in heaven, who fills both worlds through strength and vigour. They made him to appear in threefold essence: he ripens plants of every form and nature. 5 We sent thee forth: the Rishi glorifies the power of the priests who made Agni their messenger to the Gods. 6 Agni, who is the Moon by night, at dawn becomes Sfirya or the Sun-God ■who when he sets again becomes Agni. 9 AU worlds and creatures; proleptically : meaning that the oblation offered by the gods was destined to produce the universe, — Ludwig, Accord¬ ing to S&yana :— 1 in whom all beings have offered oblations ; * but it is clear that the oblations of the Gods are intended. 10 Through strength and vigour: saktbhih: *by his functions:’—Wilson. In threefold essence: or in three conditions, or places,' as the Sun, lightning, and terrestrial fire. 33 m the hymns of [book x 11 What time the Gods, whose due is worship, set him as Surya, Son of Acliti, in heaven, When the Pair, ever wandering, sprang to being, all creatures that existed looked upon them. 12 For all the world of life the Gods made Agni Vaisv&nara to be the days’ bright Banner,— Him who hath spread abroad the radiant Mornings, and, com¬ ing with his light, unveils the darkness. 13 The wise and holy Deities engendered Agni Vaisvanara whom age ne’er touches, The Ancient Star that wanders on for ever, lofty and strong, Lord oftthe Living Being. 14 We call upon the Sage with holy verses, Agni Vaisvanara the ever-beaming, Who hath surpassed both heaven and earth in greatness : he is a God below, a God above its. 15 1 have heard mention of two several pathways, ways of the Fathers and of Gods and mortals. On these two paths each moving creature travels, each thing between the Father and the Mother. 16 These two united paths bear him who journeys born from the head and pondered with the spirit. He stands directed to all things existing, hasting, unresting in his fiery ’Splendour. 17 Which of us twain knows where they speak together, upper and lower of the two rite-leaders ? Our friends have helped to gather our assembly. They came to sacrifice; who will announce it? 18 How many are the Fires and Suns in number 1 What is the number of the Dawns and Waters ? Not jestingly I speak to you, 0 Fathers. Sages, I ask you tliis for information. 11 The Pair: the Sun and Moon. Accrding to S&yana, Ushas and SUrya, 13 Lord of the Living Being: the meaning of yahshdsya is uncertain. Sftyana explains it by ptijyasya devasya, of the adorable God. ‘ The observer of what is firm.’—Ludwig. ‘The lord of meteors,’—Grassmann. ‘Surveil- lant du Yaksha,'—Bergaigne. 14 Beloio: on earth. 15 Two several pathways; the way to the other world and the way back to the earth. The Bather and the Mother: heaven and earth. 16 Him who journeys: Agni. Brom the head: of the world. FromAditya, the head or chief of all existence, according to S&yana, 17 U$ twain: Agni and the Rishi. Upper a/nd lower: according to SSyana, the upper fire is V&yu and the lower is terrestrial Agni. Who will announce it ? ; Agni alone will make the sacrifice known to the Gods. HYMN 89.] TIIE RIO VEDA. 515 19 As great as is the fair-winged Morning’s presence to him who dwells beside us, Matarisvan ! Is what the Br&hman does when he approaches to sacrifice and sits below the Hotar. HYMN LXXXIX. Indra. I will extol the most heroic Indra who with his might forced earth and sky asunder; Who hath filled all with width as man’s Upholder, surpassing floods and rivers in liis greatness. 2 Surya is he : throughout the wide expanses shall Indra turn him, swift as car-wheels, hither, Like a stream resting not hut ever active : he hath destroyed, with light, the black-lined darkness. 3 To him I sing a holy prayer, incessant, new, matchless, common to the earth and heaven, Who marks, as they were backs, all living creatures: ne’er doth he fail a friend, the noble Indra. 4 I will send forth my songs in flow unceasing, like water from the ocean's depth, to Indra Who to his car on both its sides securely hath fixed the earth and heaven as with an axle. 5 Rousing with draughts, the Shaker, rushing onward, im¬ petuous, very strong, armed as with arrows Is Soma; forest trees and all the bushes deceive not Indra with their offered likeness. 19 Morning's presence: the light of Dawn which spreads over heaven and earth. Him who cgiucfls beside us: the Yajam&na, or institutor of the sacrifice.—Ludwig. Below the Hotar: below the regular Hotar-priest. S&yana explains this stanza differently :—‘ As long, Matarisvan, as the swiftly- moving (nights) cover the face of the dawn, (so long) the Brahman , the inferior sitting down (to perform the work) of the Hohd, approaching the sacrifice supports (the ceremony).’—Wilson. X With width: with his own extended magnitude. ‘With radiance,*— Wilson. 2 Siirya is he: Indra is identified with the Sun whose course he directs. According to S&ystna, stir yah here = suviryah, heroic. 3 Incessant: or unerring, that is, in strict accordance with the rules of the ritual. A s they were backs: as if they were horses or oxen, the length and Bhape of whose backs must be carefully considered in forming a judgment of their worth. 5 Prof. Wilson observes :—' This verse is obscure, partly because the words are unusual, partly because there is a confusion between Indra and Soma.' Deceive not Indra: he will not accept any substitutes : he will have nothing but the genuine Soma-plant and its juice. [BOOK X 516 THE HYMNS OF 6 Soma hath flowed to him whom naught can equal, the earth, the heavens, the firmament, the mountains,— When heightened in his ire his indignation shatters the firm and breaks the strong in pieces. 7 As an axe fells the tree so he slew Vritra, brake down the strongholds and dug out the rivers. He cleft the mountain like a new-made pitcher. Indra brought forth the kine with his Companions. • 8 Wise art thou, Punisher of guilt, 0 Indra. The sword lops limbs, thou smitest down the sinner, The men who injure, as it were a comrade, the lofty Law of Va» runa and Mitra. 9 Men who lead evil lives, .who break agreements, and injure Varuna, Aryaman, and Mitra,— Against these foes, 0 Mighty Indra, sharpen, as furious death, thy Bull of fiery colour. 10 Indra is Sovran Lord of Earth and Heaven, Indra is Lord of waters and of mountains. Indra is Lord of prosperers and sages : Indra must be invoked in rest and effort. 11 Vaster than days and nights, Giver of increase, vaster than firmament and flood of ocean, Vaster than bounds of earth and wind’s extension, vaster than rivers and our lands is Indra. 12 Forward, as herald of refulgent Morning, let thine insatiate arrow fly, 0 Indra, And pierce, as ’twere a stone launched forth from Jieaven, with hottest blaze the men who love deception.^ 13 Him, verily, the moons, the mountains followed, the tall trees followed and the plants and herbage. Yearning with love both Worlds approached, the Waters wait¬ ed on Indra when he first bad being. 7 His Companions; the Mam ts, who assisted him in performing hia exploit. 8 Punisher of guilt; here Indra is said to discharge the duties which in more ancient hymns' am ascribed to Agni and to Mitra and Varuna. 9 Thy JBvdl; thy thunderbolt. ‘The heavy strong red weapon. 1 —M. Mhller. 10 Invest and effort: ‘ for the acquirement and preservation of wealth._ Wilson. 13 The moons: oi% the months. Waited on Indra; as the representative of the Sun, the originator of all life.—Ludwig. HYMN 90.] TEE MOVE DA. 517 14 Where was the vengeful dart when thou, 0 Indra, clavesfc the demon ever bent on outrage % When fiends lay there upon the ground extended like cattle in the place of immolation t 15 Those who are set in enmity against us, the Oganas, 0 Indra, waxen mighty,— Let blinding- darkness follow those our foemen, while these shall have bright shining nights to light them. 16 May plentiful libations of the people, and singing Bishis’ holy prayers rejoice thee. Hearing with love this common invocation, come unto us, pass by all those who praise thee. 17 O Indra, thus may we be made partakers of thy new favours that shall bring us profit. Singing with love, may we the Visv&mitras win daylight even now through thee, 0 Indra. 18 Call we on Maghavan, auspicious Indra, best Hero in the fight* where spoil is gathered, The Stroug who listens, who gives aid in battles, who slays the- Vritras, wins and gathers riches. HYMN XC. Punish*. A thousand heads hath Purusha, a thousand eyes, a thousand feet. On every side pervading earth he fills a space ten fingers wide. 2 This Purusha is all that yet hath been and all that is to be ; The Lord of Immortality which waxes greater still by food. 14 Fiends: mitrakr&vah: the exact meaning of the word is uncertain. Prof. Ludwig takes it as a genitive case : * What time they lay there on the earth extended like t>xen in a demon’s place of slaughter.’ 15 Oganas; probably the name of some hostile clan. According to S&yana* enemies assembled in numbers. These: us and our friends here. 16 All those iohopraise thee; all other worshippers. 18 This is the concluding stauza of several hymns of the Visv&mitras. See IIL 30. 22 ; 31. 22 ; 32. 17 ; 34. U ; 35. 11 ,* 36. 11. 1 Purusha , embodied spirit, or Man personified and regarded as the soul and original source of the universe, the personal and life- rri^nrr in all animated beings, is said to have a thousand , that is, i■ i . .s eyes, and feet, as being one with all created life. A space ten fingers wide; the region of the heart of man, wherein the soul was supposed to reside,. Although as the Universal Soul he pervadeB the universe, as the Individual Soul he is enclosed in a space of narrow dimensions. See Hymns of the Atharm-veda , XIX. 6. I, note. 2 The second line Is explained in various ways. The meaning of the words seems to be: he is lord of immortality or the immortal world of the Gods, which grows greater by food, that is, by the sacrificial offerings of men. 518 THE HYMNS OF [HOOK X 3 So mighty is his greatness; yea, greater than this is Purusha. All creatures are one*fourth of him, three-fourths eternal life in heaven. 4 With three-fourths Purusha wenfr up ; one-fourth of him again was here. Thence he strode out to every side over what eats not and what eats, 5 From him Yiraj was born; again Purusha from Yiraj was born. As soon as he was born he spread eastward and westward o'er the earth. 6 When Gods prepared the sacrifice with Purusha as their offering, Its oil was spring, the holy gift was autumn; summer was the wood. 7 They balrned as victim on the grass Purusha born in earliest time. With him the Deities and all S&dhyas and Risbis sacrificed. According to Sftyana : he is the lord or distributer of immortality because he becomes the visible world in order that living beings may obtain the fruits of their actions and gain moJcsha or final liberation from their bonds, ‘ he is also the lord of immortality; for he mounts beyond (his own condition) for the food (of living beings),’—Wilson. Colebrooke translates the line * he is that which grows by nourishment, and he is the distributer of immor¬ tality.’ Dr. Muir renders it by ‘ He is also the lord of immortality, since by food he expands.’ According to the paraphrase in the Bh&gavata-Pur&na, the meaning of the last clause is: ‘since he hath transcended mortal nutriment.’ Prof. Ludwig’s version is ; * auch fiber die unsterblichkeit gebietend, [da erj was durch speise [ist,] weit uberragt/ ruling also over immortality, [since he] far transcends what [exists] through food ; but in his Commentary a somewhat different explanation is given. 4 Ruling over im¬ mortality, he was all that grows by food.’—Peterson. 3 Eternal life : umritam: immortality, or the immortal Gods. 4 Over what eats not atui what eats: over animate and ^animate creation. According to Sdyana and Mahidharn, over both classes of created things", those capable of enjoyment^ that is, who can taste the reward and punish¬ ment of good'^ and evil actions, such as Gods, men, and lower animals, and those who are incapable thereof, such as mountains and rivers— chetanam } or conscious, achetanam, or unconscious, creation, 5 From him : or, from tliafc, the ‘ one-fourth ’ mentioned in stanzas 3 and 4* Yirdj, or, in the nominative form, VirtLfe, is said to have come, in the form of the mundane egg, from Adi-Purusha, the primeval Purusha, or presiding Male or Spirit, ‘who then entered into this egg, which he animates as its vital soul or divine principle.’ Or YirAj may 1 be tbe female counterpart of Purusha as Aditi of Dakshain X. 72, 4, 5,’ See Dr. Muir’s exhaustive Noii* on this passage, 0 . & Texts „ Y. pp. 369, 370; and Wallis, Cosmology of the Figveda, p. 87. Eastward and westward: or, before and behind. . sacrifice: mdnasam yajfiam , a mental or imaginary sacrifice, accord¬ ing to Siyana. Summer: grtshmd does not occur in any other R. Y. hymn. Spring : msantd occurs in only one other R. V. hymn. 7 On the grass: on the sacred grass used in sacrifices. Sddhyas ; a class gi celestial beiugs, probably ancient divine sacrifices, - MYMN 90.] TBE RWVEDA . 519 8 From that great general sacrifice the dripping fat was gather¬ ed up. He formed the creatures of the air, and animals both wild and tame, 9 From that great geueral sacrifice Bichas and Sama-hymns were born: Therefrom were spells and charms produced; the Yajus had its birth from it. 10 From it were horses born, from it all cattle with two rows of teeth: From it were generated kine, from it the goats and sheep were born. 11 When thejr divided Purusha how many portions»did they make 1 What do they call his mouth, his arms 2 What do they cafl his thighs and feet 2 12 The Brahman was his mouth, of both his arms was the B&janya made. His thighs became the Vaisya, from his feet the Sudra was produced. 13 The Moon was gendered from his mind, and from his eye the Sun had birth ; Indra and Agui from his mouth were born,' and Vayu from his breath. 14 Forth from his navel came mid-air; the sky was fashioned from his head; Earth from his feet, and from his ear the regions. Thus they foi’med the worlds. -- : f --£_-- i 8 The drip-ping fat; c tile mixture of curds and butter.*—Wilson. Be: or, it; the sacrificed victim Puruslia, or the sacred clarified butter. The crea¬ tures of the air: 1 those animals over whom Vd,yu presides,’—Wilson. 9 Spells and charms: pwbably those of the later collection of the Afcharva- veda. The Yajus: the Yajur-veda. . 12 JMjanya; the second or Kshatriya caste, the regal and military class. Vaisya: the husbandman ; he whose business is agriculture and trade. Sildra : the labourer. The Br&hmau is called the mouth of Purusha, as having the special privilege, as a priest, of addressiug the Gods in prayer. The arms of Purusha became the ll&janya, the prince and soldier who wields the sword and spear. His thighs, the strongst parts of his body, became the agricul¬ turist and tradesman, the chief support of society; and his feet, the emblems of vigour and activity, became the S idra or labouring man on whose toil and industry all ultimately rests. This is the only passage in the Kigveda which, enumerates the four castes. 14 Cf. the creation myth of the world-giant Ymir or Hyrnir in old Northern poetry. The hills are his bones, the vault of the sky his skull, the sea his blood, and th0 clouds his brains.— Corpus Poeticum Boreal Yol. II. p. 468. 520 THE HYMNS OF [ROOK X 15 Sev6n fencing-sticks had he, thrice seven layers of fuel were prepared, When the Gods, offering sacrifice, bound, as their victim, Purush a. 16 Gods, sacrificing, sacrificed the victim ; these were the earliest holy ordinances. The Mighty Ones attained the height of heaven, there where the Sftdhyas, Gods of old, are dwelling. HYMN XCL Agni. Brisk, at the place of lift, hymned by men who wake, our own familiar Friend is kindled in the house ; Hotar of all oblation, worthy of our choice, Lord, beaming, „ trusty fri6nd to one who loveth him. 2 He, excellent in glory, guest in every house, finds like a swift¬ winged bird a home in every tree. Benevolent to men, he scorns rio living man: Friend to the tribes of men he dwells with every tribe. 3 Most sage with insight, passing skilful with thy powers art thou, 0 Agni, wise with wisdom, knowing all. As Vasu, thou alone art Lord of all good things, of all the treasures that the heavens and earth produce. 4 Foreknowing well, 0 Agni, thou in lift’s place hast occupied thy regular station balmed with oil. Marked are thy comings like the comings of the Dawns, the rays of him who shinefch spotless as the Sun. 15 Fencing-sticks: guards, or pieces of wood laid round the sacrificial fire to enclose it. S&yaua explains paridhdyah as the seven metres, or as six shallow trenches dug round the fire, and an imaginary one round the Sun. Mahtdhara says that the seven oceans may be intended. This pantheistic hymn, which is generally called the Pwrusbasdkta, is of comparatively recent origin, and appears to be an attempt to harmonize the two ideas of sacvifi.ee and creation. For further information regarding it, see Muir, 0 8. Texts , I. pp. 6—11, and V. 368—377, Prof, Max Muller, Ancient Sanskrit Literature , pp. 570f, and Dr. Scherman, Philosophische Hymnen aus derFig-r, ? 7 ‘'f ■ 11—23. The hymn has also been trans¬ lated bj • - * -. ‘ • .• Essays, pp, 167, 168; by Wallis, Cos* mology of the Migveda , pp. 87, 88; and by Peterson, Hymns from the Rigveda, pp. 289, 290; also by Burnouf, Bhdgavata Puvdna , Preface to Yol. I., and by Weber, IndUsche Studien, IX. p. 5. Grassmann’s Translation in his Appendix to Yol. II., and Ludwig's Translation and Commentary should be consulted. See also Hymns of the Atharva-veda, XIX. 6, which is a reproduction of this hymn with transpositions and variations. 1 The place of lid ; the shrine where clarified butter is poured upon the fire. Our own familiar Friend: Agni, the Friend of the house. 2 Swift-winged bird: or, bird of prey. 1 2 3 Hunter,’ according to Ludwig, 3 Vatu •* the word meaning also good and treasure, EtMN 91.3 TEE RIGVEbA.. 5521 5 Thy glories are, as lightnings from the rainy cloud, marked, many-hued, like heralds of the Dawns' approach, When, loosed to wander over plants and forest trees, thou crammest by thyself thy food into thy month. 6 Him, duly coming as their germ, have plants received: this Agni have maternal Waters brought to life. So in like manner do the forest trees and plants bear him within them and produce him evermore. 7 When, sped and urged by wind, thou spreadest thee abroad, swift piercing through thy food according to thy will, Thy never-ceasing blazes, longing to consume, like men on chariots, Agni, strive on every -side. ^ 8 Agni, the Hotar-priest who fills the assembly full, Waker of knowledge, chief Controller of the thought,— Him, yea, none other than thyself, doth man elect at sacri¬ ficial offerings great and small alike. 9 Here, Agni, the arrangers, those attached to thee, elect thee as their Priest in sacred gatherings, When men with strewn dipt grass and sacrificial gifts offer thee entertainment, piously inclined. 10 Thine is the Herald's task and Cleanser’s duly timed; Leader art thou, and Kindler for the pious man. Thou art Director, thou the ministering Priest: thou art the Brahman, Lord and Master in our home. 11 When mortal man presents to thee Immortal God, Agni, his fuel or his sacrificial gift, Then thou art his Adhvaryu, Hotar, messsenger, callest the Gods and orderest the sacrifice. 12 From us these Hymns in concert have gone forth to him, these holy words, these Biehas, songs and eulogies, Eager for wealth, to Jltavedas fain for wealth : when they have waxen strong they please their Strength ener. 0 Agni is produced in the form of lightning by the waters of the firma¬ ment, or the clouds, and descends with the rain into plants and trees, from the wood of which he is brought forth by attrition. 8 Great and small: with Soma or without it. 9 The arrangers: priests who order and conduct the sacrificial ceremonies. 10 Agni discharges the duties of the seven chief priests, officiating as Hotar, Potar, Heshfear, Agnidh, Pras&star, Adhvaryu, and Brahman. See XI. I. 2, where this stanza originally occurs. 11 Qallest the Gods: 'sayest the formula.’—Ludwig. 12 Richas: verses of praise. 522 THE HYMNS OF [BOOK X. 13 This newest eulogy will I speak forth to him, the Ancient One who loves it. May he hear our voice. May it come near his heart and make it stir with love, as a fond well-dressed matron clings about her lord. 14 He in whom horses, bulls, oxen, and barren cows, and rams, wheu duly set apart, are offered up,— : To Agui, Soma-sprinlded, drinker of sweet juice, Disposer, with my heart I bring a fair hymn forth. 15 Into thy mouth is poured the offering, Agni, as Soma into cup, oil into ladle. Vouchsafe us wealth, strength-winning, blest . with heroes, wealth lofty, praised by men, and full of splendour. HYMN XCir. Visvedevas. I pbaise your Charioteer of sacrifice, the Lord of men, Priest of the tribes, refulgent, Guest of night. Blazing amid dry plants, snatching amid the green, the Strong, the Holy Herald hath attained to heaven. 2 Him, Agui, Gods aud men have made their chief support, who drinks the fatness and completes the sacrifice. With kisses they caress the Grandson of the Bed, like the swift ray of light, the Household Priest of Dawn. 3 Yea, we discriminate his and the niggard’s ways: his branches evermore are sent forth to consume. When his terrific flames have reached the Immortals’ world, then men remember and extol the Heavenly Folk. 4 For then the net of Law, Dyaus, and the wide expanse, Earth, Worship, and Devotion meet for highest praise, Varuna, Indra, Mitra were of one accord,* and Savitar and Bhaga, Lords of holy might. 5 Onward, with ever-roaming Rudra, speed the floods : over Ara- mati the Mighty have they run. With them Parijman, moving round his vast domain, loud bellowing, bedews all thiugs that are within. 2 Completes the sacrifice: or, fills the assembly full. Grandson of the Red : son of the brilliant; YAyu.’—’VYllson. Sprung from his own red glow, one fire bemg kindled fiom another. 3 Men remember: because then their prayers are granted. 5 Armm.ti: the earth.-^-S Ay an a. Armaiti, of the Avesta, also means Earth —Wilson aS We * aS ^ evo ^ on 0r f** e fcy, Parijman: 'the circumambient (Indra).’ 0 The Asura ; Dyaus himself. THE RIG VEDA. 523 HYMN 92.] 6 Straightway the Rudras, Maruts visiting all men, Falcons of Dyaus, horn e-dwellers with the Asura,— Varuna, Mitra, Aryaman look on with these, and the swift- moving Indra with swift-moving Gods. 7 With Indra have they found enjoyment, they who toil, in the light’s beauty, in the very Strong One’s strength ; The singers who in men’s assemblies forged for him, according to his due, his friend the thunderbolt. 8 Even the Sun’s Bay Coursers hath he held in check : each one fears Indra as the mightiest of all. Unhindered, from the air’s vault thunders day by day the loud triumphant breathing of the fearful Bull. * 9 With humble adoration show this day your song of praise to mighty Rudra, Ruler of the brave : With whom, the Eager Ones, going their ordered course, he comes from heaven Self-bright, auspicious, strong to guard, 10 For these have spread abroad the fame of human kind, the Bull Brihaspati and Soma’s brotherhood. Atharvan first by sacrifices made men sure : through skill the Bhrigus were esteemed of all as Gods. 11 For these, the Earth and Heaven with their abundant seed, four-bodied Harasansa, Yama, Aditi, God Tvashtar Wealth-bestower, the Ribhukshanas, Rodasi Maruts, Yishnu, clnim and merit praise. 12 And may he too give ear, the Sage, from far away, the Dragon of the Deep, to this our yearning call. Ye Sun and Moon who dwell in heaven and move in turn, and with your thought, 0 Earth and Sky, observe this well. 13 Dear to all Gods, may Pushan guard the ways we go, the Waters’ Child and Vayu help us to success. Sing lauds for your great bliss to Wind, the breath of all: ye Asvins prompt to hear, hear this upon your way. 7 Worshippers are rewarded in heaven for the hymns and prayers with which they have strengthened and armed Indra for his great deeds. 9 With whom : the Maruts. 10 Soma's brotherhood; ail Gods who are entitled to drink Soma juice. Made men sure: gave them assurance of obtaining what they asked. 11 Four-bodied Nar&sansa; Agni provided with four fires, or complete in all his parts. Ribhukshanas; Eibhus. Rodasi : consort of the Maruts. 12 The Dragon of the Deep: Ahibudhnya, regent of the sea of air. 13 The Waters' Child; Agni, born as lightning from the clouds. THE HYMNS OP IBOOK X m 14 With hymns of praise we sing him who is throned as Lord over these feaiiess tribes, the Self-resplendent One. We praise Night’s youthful Lord benevolent to men, the foeless One, the free, with all celestial Dames. 15 By reason of his birth here Angiras first sang : the pressing- stones upraised beheld the sacrifice— The stones through which the Sage became exceeding vast, and the sharp axe obtains in fight the beauteous place. HYMN XCIII. Visvedevaa. Mighty are ye, and far-extended, Heaven and Earth; both Worlds are evermore to us like two young Dames. Guard us hereby from stronger foe; guard us hereby to give us strength. 2 In each succeeding sacrifice that mortal honoureth the Gods, He who, most widely known and famed for happiness, inviteth them. 3 Ye who are Rulers overall, great is your sovran power as Gods. Ye all possess all majesty : all mnst be served in sacrifice. 4 These are the joyous Kings of Immortality, Parijman, Mitra, Aryaman, and Yaruna. What else is Rudra, praised of men 1 the Maruts, Bhaga, Push ana? 5 Come also to our dwelling, Lords of ample wealth, common partakers of our waters, Sun and Moon, When the great Dragon of the Deep hath settled down upon their floors, 6 And let the Asvins, Lords of splendour, set us free,—both Gods, and, with their Laws, Mitra and Yaruna. Through woes, as over desert lands, he speeds Ifo ample opulence. 14 The Self-resplendent One; Agni, Night's youthful Lord: the Moon. Celestial Dames : the lunar aster isms. 15 The Sage: Indra, according to S&yana. Sharp axe: the thunderbolt. The meaning of this stauza is obscure. 1 Thereby . hereby : literally ‘ by those ’.‘by these.' S&yana supplies pdlanaih , protections, in both cases. The former may refer to the Maghavans, and the latter to the people in general. 4 Immortality; or, the immortal world. Parijman: Roamer round ; V&yu. What else ; that is, Rudra is also one of these Kings, Pdshana ,; a lengthened form of the usual Pfishan. 5 Waters: libations of Soma juice. S&yana explains ndktam by rdtrau * by night.' It is, as Prof, Ludwig has pointed out, a shortened form of nakshtam , 1 * * 4 5 come ye.* Upon their floors : * in their company in the firma- mental (clouds),'--Wilson. The meaning is obscure. d He ; the sacrificer whom these Gods protect. HYMN 93.] THE RIG VELA. m 7 Yea, let the Asvins Twain be gracious unto ns, even Rudras, and all Gods, Rhaga, Rathaspati ; Parijman, Ribhu, V&ja, 0 Lords of all wealth Ribhukshanas. 8 Prompt is Ribhukshan, prompt the worshipper’s strong drink : may thy fleet Bay Steeds, thine who speedest on, approach. Not man’s but God’s is sacrifice whose psalm is unassailable. 9 0 God Savitar, harmed by none, lauded, give us a place among wealthy princes. With his Car-steeds at once hath our Indra guided the reins and the car . of these men. 10 To these men present here, 0 Heaven and Earth, to us grant lofty fame extending over all mankind. s Give us a steed to win us strength, a steed with wealth for victory. 11 This speaker, Indra—for thou art our Friend—wherever he may be, guard thou, Victor ! for help, ever for help : Thy wisdom, Vasu! prosper him. 12 So have they strengthened this mine hymn which seems to take its bright path to the Suu, and reconciles the men : Thus forms a carpenter the yoke of horses, not -to be displaced. 13 Whose chariot-seat hath come again laden with wealth and bright with gold, Lightly, with piercing ends, as ’twere two ranks of heroes ranged for fight. 14 This to Duhstma Prithavana have I sung, to Vena, R&ma, to the nobles, and the King. They yoked five hundred, and their love of us was famed upon their way. 15 Besides, they showed us seven-and-seventy horses here. T&nva at once displayed his gift, Parthya at once displayed hi^ gift, and straightway Mayava showed his. 7 Rathaspati: the guardian of war-chariots. Cf. X. 64. 10. Ribhukshanas: Ribhus. * 8 Ribhukshan; 1 the mighty (Indra)/—Wilson. 9 With his Gar-steeds: with us priests, who draw the chariot of sacrifice. 12 So have they strengthened: 1 May (the priests) strengthen/—Wilson. The yoke : as the yoke keeps a pair of horses together so the hymn addressed to the Gods reconciles worshippers and fills them with like feelings of devotion. 13 Piercing ends: of the axle, which pass through the naves. 14 Duhstma Prithavdna , Vena, and Rdma were Maghavans or wealthy institutors* of sacrifices. To the King: dsuve: to the Asura, lord or chief. Rive hundred: horses or chariots. 15 Horses: there is no substantive in the text. Sayana supplies gavdm t 526 {BOOK X. THE HYMNS OB HYMN XCIV\ Press-stones. Let these speak loudly forth ; let us speak out aloud : to the loud speaking Pressing-stones address the speech ; When, rich with Soma juice, Stones of the mountain, ye, united, swift to Indra bring the sound of praise. 2 They speak out like a hundred, like a thousand men : they cry aloud to us with their green-tinted mouths, While, pious Stones, they ply their task with piety, and, even before the Hotar, taste the offered food. 3 Loudly they speuk, for they have found the savoury meath : they make a humming sound over the meat prepared. As they 'devour the branch of the Red-coloured Tree, these, the well-pastured Bulls, have uttered bellowings. 4 They cry aloud, with strong exhilarating drink, calling on Indra now, for they have found the meath. Bold, with the sisters they have danced, embraced by them, making the earth reSclio with their ringing sound. 5 The Eagles have sent forth their cry aloft in heaven; in the sky's vault the dark impetuous ones have danced. Then downward to the nether stone's fixt place they sink, and, splendid as the Sun, effuse their copious stream. 6 Like strong ones drawing, they have put forth all their strength: the Bulls, harnessed together, bear the chariot-poles. When they have bellowed, panting, swallowing their food, the sound of their loud snorting is like that of steeds. 7 To these who have ten workers and a tenfold girth, to these who have ten yoke-straps and ten binding thongs, To these who bear ten reins, the eternal, ging ye praise, to these who bear ten car-poles, ten when they are yoked. cows. These horseB, or cows, were presented to the priests. Tdnva, Pdrthya, and Mdyava are patronymics which do not occur again in the Rigveda. Ludwig thinks that a quarrel had arisen between the MaghaVans or nobles (stanza 14) and the Visas or people (stanza 9), and that the priests, who had reconciled the two parties, were presented with the chariots which had been prepared for battle. See stanza 13, in which, according to this explanation, rid should be rendered by ‘ and not ’ instead of 4 as ’twere.’ The hymn, which is difficult and in parts almost unintelligible, is placed by Grassmann in his Appendix. - Hotar: * (Agni) the invoker (of the gods)/—Wilson. Or the human Hotar* priest may be intended. 3 Bed-coloured Tree: the Soma-plant. Well-pastured: the meaning of s’&bharvd is obReure. See Hillebrandt, V. M. t I. 18. 4 The sisters: the fingers. 5 The Eagles: the rapidly moving celestial preas-stones. 7 Ten workers; the fingers of both hands. HYMN 95.] THE RIG VEDA, 527 8 These Stones with ten conductors, rapid in their course, with lovely revolution travel round and round. They have been first to drink the flowing Soma juice, first to enjoy the milky fluid of the stalk. 9 These Soma-eaters kiss Indra’s Bay-coloured Steeds : draining the stalk they sit upon the ox's hide. Indra, when he hath drunk Soma-meath drawn by them, waxes in strength, is famed, is mighty as a Bull. 10 Strong is your stalk ; ye, verily, never shall be harmed : ye have refreshment, ye are ever satisfied. Fair are ye, as it were, through splendour of his wealth, his in whose sacrifice, 0 Stones, ye find delight. 11 Bored deep, but not pierced through with holes, are ye, 0 Stones, not loosened, never weary, and exempt from death, Eternal, undiseased, moving in sundry ways, unthirsting, full of fatness, void of all desire. 12 Your fathers, verily, stand firm from age to age : they, loving rest, are not dissevered from their seat. Untouched by time, ne'er lacking green plants and green trees, they with their voice have caused the heavens and earth to hear. 13 This, this the Stones proclaim, what time they are disjoined, and when with ringing sounds they move and drink the balm. Like tillers of the ground when they are sowing seed, they mix the Soma, nor, devouring, minish it. 14 They have raised high their voice for juice, for sacrifice, strik¬ ing the Mother Earth as though they danced thereon. So loose thou too his thought who hath efifnsed the sap, and let the Stones which we are honouring be disjoined. HYMN XCV. Urvurt. Pur&ravas. Ho there, my consort! Stay, thou fierce-souled lady, and let us reason for a while together. Such thoughts as these of ours, while yet unspoken in days gone by have never brought us comfort. 9 The ox's hide: spread underneath to catch and hold the droppings. 12 Your fathers; the mountains from which you came. 14 Striking the Mother Earth: 4 Earth * is not in the text‘they made a noise like (children) at play, striking their mother.’—Wilson, I have followed Prof. Ludwig’s explanation. The hymn is a dialogue between Pururavas and TJrvas!, and they are severally the Ilishis of the stanzas which they speak. The dialogue, which is sometimes almost unintelligible, contains the germs of a legend-which is related in the Satapatha~Bvdhmana } reappears in the Mahdbh&rata and 528 THE HYMNS OF [BOOK X. 2 What am I now to do with this thy saying % I have gone from thee like the first of Mornings. Purdravas, return thou to thy dwelling: I, like the wind, am difficult to capture. 3 Like a shaft sent for glory from the quiver, or swift steed winning cattle, winning hundreds, The lightning seemed to flash, as cowards planned it, Tho minstrels bleated like a lamb in trouble. - 4 Giving her husband’s father life and riches, from the near dwelling, when her lover craved her, She sought the home wherein she found her pleasure, accept¬ ing day and night her lord’s embraces. — 5 Thrice iif the day didst thou embrace thy consort, though coldly she received thy fond caresses. To thy desires, Pururavas, I yielded: so wast thou king, 0 hero, of my body. 6 The maids Sujmmi, Sreni, Sumne4pi, Charanyu, Granthint, and Hradechakshus,— These like red kine have hastened forth, the bright ones, and like milch-cows have lowed in emulation. Purdnas, and forms the plot of the well-known drama, ViLr amor vast, or The Hero and the Nymph. According to this legend, Urvasi, an Apsaras or Nymph of heaven, has been banished to earth where she consents to live with King PurCiravas on condition that he takes care of her two pet rams, and that she never sees him unclothed. She lives with PurCiravas for four years, when the Gandharvas or heavenly minstrels resolve to bring her back. They steal one of the rams by night. PurCiravas springs from his bed ; the Gandharvas send on him a flash of magic lightning, and Ur vast sees her husband naked. One of the conditions of the continuance of their union is broken, and the nymph instantly vanishes. PurCiravas meets her afterwards and in vain implores her to return. At last she relents^ and in due time a son is bora to them. These are the main outlines of a somewhat variously told story. X PurCiravas speaks, when he has met Urvasi again after her sudden departure. 2 Urvasi replies. 3 PurCiravas speaks, reminding her of the circumstances in which she vanished. * Yea/ he says, ( thou wentest from me with the speed of an arrow or a racer. The cowardly Gandharvas deluded us. They bleated like a lamb to make us think that one of thy pets was in pain or danger, and then, by a flash of factitious lightning, made me visible to thee in my nakedness/ 4 Life and riches: meaning, perhaps, as Prof. Ludwig suggests, the future grandson. The near dwelling: her father-in-law’s house, where she spent much of her time. Her lover; her husband PurCiravas, This stanza and the next are spoken by Urvsi. 6 This stanza is ascribed by S&yana to Pururavas, who mentions the names of the Apsarases who were the companions of Urvasi after her flight. They are compared to red kine, meaning, perhaps, bright flashes of lightning fob lowed by the lowing or bellowing of the thunder. TEE R1GYEDA. 529 BYMN 95.] 7 Wbile he "was bom the Daraes sate down together, the Rivers with free kindness gave him nurture; And then, Pururavas, the Gods increased thee for mighty battle, to destroy the Dasyus. 8 When I, a mortal, wooed to mine embraces these heavenly nymphs who laid aside their raiment, Like a scared snake they fled from me in terror, like chariot horses when the car has touched them. 9 When, loving these Immortal Ones, the mortal hath converse with the nymphs as they allow him. Like swans they show the beauty of their bodies, like horses in their play they bite and nibble. * 10 She who flashed brilliant as the falling lightning brought me delicious presents from the waters. Now from the flood be bom a strong young hero! May Urvasi prolong her life for ever ! 11 Thy birth hath made me drink from earthly miloh-kine: this power, Pururavas, hast thou vouchsafed me. I knew, and, warned thee, on that day. Thou wouldst not hear me. What sayest thou, when naught avails thee % 12 When will the son be bom and seek his father? Mourner-like, will he weep when first he knows him ? Who shall divide the accordant wife and husband, while fire is shining with thy consort’s parents % 7 Urvaai speaks, reminding PurCiravas of the favour shown him at his birth, by the celestial Dames who were present, the Rivers who nursed him, and the Gods who gave him strength. Another explanation is that in thp first half of the stanza Ik vast speaks, by anticipation, of the son whom she will bear to Pururavas. 8 PurCiravas complains of the shyness of the nymphs mentioned in stanza 6, with whose society he had sought to console himself. A mortal; meaning that if he had been a God theii? behaviour would have been different. Raiment : dtkam : explained by Sayana as svaktyum rdpam, their own proper form. 9 Urvast replies. The Apsarases, she says, as a rule only coquet with mor¬ tal men. As they allow him : krdtubhir nd ; see Geldner, V. S I. 276. Like swans: Sayana explains nd here differently;—-they (becoming) ducks do not show their bodies.’—Wilson. 10 Pururavas speaks. Urvasi, he says, did not treat him so coldly, from the waters; of the firmament. From the flood: from Urvasi who comes from the watery regions above. S&yana explains apdfy differently :—‘a son able in act and friendly to man has been born.’—'Wilson. 11 Urvasi speaks. According to Sftyana, whom Wilson, Grassmann, and Geldner follow, the translation of the first half-line would be :—‘Thou hast been bom to give the earth protection.’ Warned thee on that day ; tol|j thee, when I agreed to live with thee what would happen if the conditions of the agreement were not strictly observed. 12 PurCiravas speaks. Knows him; ‘on recognizing (me).’—Wilson, Or, 34 m THM HYMNS OF [BOOK X., 13 I will console him. when his tears are falling: he shall not weep and cry for care that blesses. That which is thine, between us, will I send thee. Go home again, thou fool; thou hast not won me. 14 Thy lover shall flee forth this day for ever, to seek, without return, the farthest distance. Then let his bed be in Destruction's bosom, and there let fierce rapacious wolves devour him. 15 Nay, do not die, Pururavas, nor vanish ; let not the evil-omened wolves devour thee. With women there can be no lasting friendship : hearts of hyenaS'-are the hearts of women. 16. When amid men in altered shape I sojourned, and through four autumns spent the nights among them, I tasted once a day a drop of butter; and even now with that am I contented. 17 1, her best love, call Urvasi to meet me, her who fills air and measures out the region. Let the gift, brought by piety approach thee. Turn thou to me again: my heart is troubled. IB Thus speak these Gods to thee, 0 son of I]a: As death hath verily got thee for his subject, , Thy sons shall serve the Gods with their oblation, and thou, moreover, shalt rejoice in S varga. when, he knows my story, knows how his father has been deserted, WhUe fire h shining ; so long as the father-in-law and mother-in-law who sanctioned the union live and maintain their household fire. 13 Urvasi answers, That which is thiiw, between m: our child, our com¬ mon treasure. 14 Puniravas threatens to destroy himself. 15 Urvasi speaks this and the next stanza'. Id A drip of butter; one of the conditions on which the continuance of their union depended was that she should eat nothing but a small quantity of yhritd or clarified butter daily. See stanza 11, 17 Puriiravas speaks. Her best love; vfmshihah here is evidently, as the Scholiast says, an epithet and not a name, meaning 4 moat excellent,* f most precious/ Fills air; representing the morning mist, or the first flush of ■ light, that spreads over the heavens before the rising of the sun. b 18 There is an hiatus between this stanza and 17, an entire break of con¬ tinuity. The fragment is ascribed to Urvasi, who consoles Purfiravae by telling him of the promise of the deities that after his death his sons shall offer sacrifice to the Gods, and he himself shall be blest in heaven. Son of Jld : Purfiravas, called Aila or son of 114 who was the daughter of Manu. Son^e of the stanzas should be transposed, and their order should be, 1, 2, 3, 4, 15, 6, 7, 8, 9,11, 12, 13, 14 15, Id-Ludwig. Of this very difficult hymn there is a complete translation, with a very, full and generally convincing commentary (to both, of which I am indebted MTMiV 96.] 531 TEE RIOTED A. HYMN XCVI. Indra. In the great synod will I laud thy two Bay Steeds : I prize the sweet strong drink of thee the Warrior-God, His who pours lovely oil as 'twere with yellpw drops. Let my songs enter thee whose form hath golden tints. 2 Ye who in concert sing unto the gold-hued place, like Bay Steeds driving onward to the heavenly seat, For Indra laud ye strength allied with Tawny Steeds, laud him whom cows content as ’twere with yello\^drops. 3 His is that thunderbolt, of iron, golden-hued, gold-coloured, very dear, and yellow in his arms; • Bright with strong teeth, destroying with its tawny rage. In Indra are set fast all forms of golden hue. 4 As if a lovely ray were laid upon the sky, the golden thunder- ’ bolt spread out as in a race. That iron bolt with yellow jaw smote Ahi down. A thousand flames had he who bore the tawny-hued. 5 Thou, thou, when praised by men who sacrificed of old/ hadst pleasure in their lands, 0 Indra golden-haired. All that befits thy song of praise thou welcomest,/the perfect pleasant gift, 0 Golden-hued from birth. 6 These two dear Bays bring hither Indra on Ms car, Thunder¬ armed, joyous, meet for laud, to drink hid fill. Many libations flow for him who loveth ,hfem: to Indra have the gold-hued Soma juices run. y for much assistance), "by Prof. Geldner, Vedisokc Stucfom* I. pp. ^ 243—295. The myth has been discussed by von Both, Illustrations of the Eirufcta, and Induehe Studies I, 196 ; by Prof. Max Milder, Oxford Essays (Chips, IV. 109i\); by Prof, Adalbert Kuhn, Die EeraUunft des Eeuers, pp. 85 ff; and by Professors Boltzmann and Oldenberg in more recent days. Professor Max Muller considers the story to be * one of the myths of the Vedas which -expresses the correlation of the dawn and the son/ According to Hr. Gold 1 - s tucker, Ur vast is the morning mist which vanishes away as,soon as Puniravas the Sun displays himself. See Chambers's Encyclopaedia, 1st edition , under PURUEAV&S, 7 - Throughout the hymn the poet rings the changes on words said to be derivatives of the root hri, to take, as karyatd, delightsome, harydn, loving, hdrij bay or tawny, hdrit, green, yellow, or gold-coloured. Cp. Ill, 44. These words are eonjecturally explained by the Commentator, and are susceptible of various renderings. 1, Oil; or fatness, fertilizing rain. i ' 2 Com : milked for sacrificial purposes. , 3 Tawny rage: perhaps with reference to the effect of, anger on the face.— • budwig. \ 4 The tawny hued ; the thunderbolt wielded by Indra* THE HYMNS OF 532 [BOOH X. 7 The gold-hued drops have flowed to gratify his wish: the yellow drops have urged the swift Bays to the Strong. He who speeds on with Bay Steeds even as he lists hath satis¬ fied his longing for the golden drops. • 8 At the swift draught the Soma-drinker waxed in might, the Iron One with yellow beard and yellovr hair. He, Lord of Tawny Coursers, Lord of fleet-foot .Mares, will bear his Bay Steeds safely over all distress. 9 His yellov^coloured jaws, like ladles, move apart, what time,. for strength, he makes the yellow-tinted stir, When, "/hile the bowl stands there, he grooms his Tawny Steeds, when he hath drunk strong drink, the sweet juice that he loves. 10 Yea, to the Dear One’s seat in homes of heaven and earth the Bay Steeds’ Lord hath whinnied like a horse for food. Then the great wish hath seized upon him mightily, and the Beloved One hath gained high power of life. 11 Thou, comprehending with thy might the earth and heaven, acceptest the dear hymn for ever new and new. 0 Asura, disclose thou and make visible tbe Cow’s beloved home to the bright golden Sun. 12 0 Indra, let th<$ eager wishes of tbe folk bring thee, delightful, golden-visored, on thy car, That, pleased with sacrifice wherein ten fingers toil, thou mayest, at the feast, drink of our offered meath. 13 Juices aforetime, Lord of Bays, thou drankest; and thine especially is this libation. Gladden thee, Indra, with the meath-rich Soma; pour it down ever, Mighty One! within thee. 7 To the Strong: to Indra; that they may harnessed and come to the sacrifice. 8 The Iron One: 'iron-hearted Indra.’—'Wilson. . 9 For strength: for strengthening food. The yellow-tinted: his yellow jaw.. 10 The Dear One must be the Soma, found both in heaven and earth, the fi? e L n Q0i V*, dme, u According to SSyana, Indra himself is meant. The FelovU One: Indra, whose vital vigour is increased by Soma-draughts. u n )lSl e J-X S r b t M -n°u e: * he 0ow be the Sun whose home is the uQtvtrsd which India will&Ilow Surya to illumine. U Sacrifice according to S4yana, the sacrificial Soma juice which is pres- wd ana prepared by she fingers of the priest. ■ -■ BTMN 97.] TEE RIG VEDA. 533 HYMN XCVII. -Praise of Herbs. Herbs that sprang up in time of old, three ages earlier than the Gods,— Of these, whose hue is brown, will I declare the hundred powers and seven. 2 Ye, Mothers, have a hundred homes, yea, and a thousand are your growths. Do ye who have a thousand powers free this my patient from disease. S Be glad and joyful in the Plants, both blossoming and bearing fruit, Plants that will lead us to success like mares who conquer in the race. 4 Plants, by this name I speak to you, Mothers, to you the Goddesses: Steed, cow, and garment may I win, win back thy very self, 0 man. 5 The Holy Fig tree is your home, your mansion is the Parria tree: Winners of cattle shall ye be if ye regain for me this man. fi He who hath store of Herbs at hand like Kings amid a crowd of men,— Physician is that sage’s name, fiend-slayer, chaser of disease. 7 Herbs rich in Soma, rich in steeds, in nourishment, in strength¬ ening power,— All these have I provided here, that this man may be whole again. S The healing virtues of the Plants stream forth like cattle from the stall,— Plants that sh&ll win me store of wealth, and save thy vital breath, 0 man. 9 Reliever is your mother’s name, and hence Restorers are ye called. Rivers are ye with wings that fly : keep far whatever brings disease. 10 Over all fences have they passed, as steals a thief into the fold. The Plants have driven from the frame whatever malady was there. 1 Three ages earlier than the Gads: * for the gods before the three agea.’— Wilson. See Satapatha-Erdhmana, VII. 2. 4. 26 (S. B . E., XLL p. ’339). 4 Steed, car, and garment: as my fee for curing you. 5 Holy Fig-tree: the Asvattha, or Ficus Jteligiosa. Parna tree: the Pal&sa, Butea Frondosa. Sacrificial vessels are made of the wood of these trees which are therefore said to be the home of plants used in religious ceremonies. m THE HYMNS OF [BOOK X 11 When, bringing back the vanished strength, I hold these herbs within my hand, The spirit of disease departs ere he can seize upon the life. 12 He through whose frame, 0 Plants, ye creep member by ' member, joint by joint,— From him ye drive away disease like some strong arbiter of strife. 13 Fly, Spirit of Disease, begone, with the blue jay and kingfisher. Fly with the wind’s impetuous speed, vanish together with the storm. 14 Help every one the other, lend assistance each of you to each, All of you be accordant, givef urtheraace to this speech of mine. 15 Let fruitful Plants, and fruitless, those that blossom, and the blossomless, Urged onward by Brihaspati, release us from our pain and grief; 16 Release me from the curse’s plague and woe that comes from Yaruna ; Free me'from Yama’s fetter, fromsinand offeneeagainstthe Gods. 17 What time, descending from the sky, the Plants flew earth* ward, thus they spake: No evil shall befall the man whom while he liveth we pervade. IS Of all the many Plauts whose King is Soma, Plants of hundred forms, Thou art the Plant most excellent, prompt to the wish, sweet to the heart. 19 0 all ye various Herbs whose King is Soma, that overspread the earth, Urged onward by Brihaspati, combine your vii’tue in this Plant. 20 Unharmed be he who digs you up, unharmed the man for whom I dig: And let no malady attack biped or quadruped of ours. 21 All Plants that hear this speech, and those that have depart¬ ed far away, Come all assembled and confer your healing power upon this Herb. 12 Like some strong arbiter of strife: ‘like a mighty (prince; stationed in the midst of his host.’—Wilson. 13 With the blue jay and kingfisher; with the speed of the swiftest birds. Together with the storm : according to S&yana, ‘perish along with the iguana. 9 15 Urged onward: Brihaspati, says S&yana, is the deity who presides over mantras or spells and charts. 19 This Plant: the medicinal herb' which I, the physician, am about to make use of. MYMJSf 98.] THE RIOVE BA. m 22 With Soma as tlieir Sovran Lord the Plants hold colloquy and say: 0 King, we save from death the man whose cure a Br&hman undertakes. 23 Most excellent of all art thou, 0 Plant; thy vassals are the trees. Let him be subject to our power, the man who seeks to in¬ jure us. HYMN XCVIII. The Comb, be thou Mitra, Yaruna, or Pushan, come, 0 Brihaspati, to mine oblation: With Maruts, Vasus, or JLdityas, make thou Parjauya pour for Santanu his rain-drops. 2 The God, intelligent, the speedy envoy whom thou hast sent hath come to me, Bev&pi : Address thyself to me and turn thee hither: within thy lips will I put brilliant language. 3 Within my mouth, Brihaspati, deposit speech lucid, vigorous, and free from weakness, Thereby to win for Santanu the rain-fall. The meath-rich drop from heaven hath passed within it. i Let the sweet drops descend on us, 0 Indra: give ns enough to lade a thousand wagons. Sit to thy Hotar task; pay worship duly, and serve the Gods, Devapi, with oblation. 5 Knowing the Gods' good-will, Devalpi, Bishi, the son of Kish- tisheua, sate as Hotar. He hath brought down from heaven's most lofty summit the ocean of the rain, celestial waters. ' This Stikta is remarkable as representing one of two brothers, both of the Kshatriya caste, becoming the Purohita, or family priest, and tfotri or sacrific¬ ing priest, of the other who is the Rdjd.'—Wilson. 1 Dev&pi addresses Brihaspati, who is identifiable with Mitra, Varapa, Pushan and others, m his special character of Purohita, or family Priest, of the Gods, and as the prototype of all human ^ Purohitas. With Maruts : whether thou be attended by Maruts, Vasus, or, Adityaa. For §antanu; the brother of Dev&pi. 2 Brihaspati replies. Brilliant language: a‘brilliant hymn/—Muir. 2 Dev&pi speaks, praying Brihaspati, as Lord of Speech (cp. X. 71. 1*)? to inspire him with eloquence that he may address the Gods effectually. The meath-rich drop; the sweet eloquence for which he has prayed. . A The sweet drops: of rain. , This stanza is spoken by Santanu. !< 5 Knowing: how to win, . . 536 THE HYMNS OF [BOOK X 6 Gathered together in that highest ocean, the waters stood, by deities obstructed. They hurried down set free by Irshtishena, in gaping clefts, urged onward by Devapi. 7 When as chief priest for Sautanu, Devapi, chosen for Iiota/a duty, prayed beseeching, Graciously pleased Brihaspati vouchsafed him a voice that reached the Gods and won the waters. 8 0 Agin whom Dev&pi Arshtishena, the mortal man, hath kindled in his glory, Joying in him with all the Gods together, urge on the sender of the f&tn, Parjunya. $ All ancient Rishis with their songs approached thee, even thee, 0 Much-invoked, at sacrifices. We have provided wagon-loads in thousands: come to the solemn rite, Lord of Red Horses. 10 The wagon-loads, the nine-and-ninety thousand, these have been offered up to thee, 0 Agni. Hero, with these increase thy many bodies, and, stimulated, send us rain from heaven. 11 Give thou these ninety’ thousand loads, 0 Agni, to Indra, to the Bull, to be his portion. Knowing the paths which Deities duly travel, set mid the Gods in heaven Aul&na also. 12 0 Aunii, drive afar our foes, our troubles; chase malady away and wicked demons. From this air-ocean, from the lofty heavens,^end down on us a mighty flood of waters. ' 1> Avshtishena: patronymic*, sou of Rishfishena ; Dev&pi. 7 Chief priest: or family or household priest; Purohita. 9 Wagon-loads: an extraordinary quantity of fuel for the- sacrifice, as the occasion was one of the greatest importance. 1 l Auldna: S:\nfanu, as a descendant of Ula, appears to be meant. Accord¬ ing t‘> some scholars, auldnam means oblation or sacrificial offering. ' The tact of Dev&pi being reputed as the author of this hymn, and as the pnrohita and hotri of his brother seems to Lave led the legendary writers to inveufc the story of his becoming a Brahman, which (as mentioned by Professor Weber, Indiscke Studien, i. p. 203} is recorded in the Salya-parvan of the MahSbharata, verses 2281 ff, where he is said to have attained this distinction at a certain place of pilgrimage called Prithiidaka ; where Sindhudvxpa and, Visvamitra also were received into the higher caste/—Muir, 0. S. Texts , I. 270 ff. For the legend on which the hymn is said to be baBed, quoted by SAyana from the Nirukta, see Wilson's Translation. HYMN 99 .] 537 THE 1IIGVEDA. HYMN XCIX. Indra, What Splendid One, Load-voiced, Far-stviding, dost thou, well knowing, urge us to exalt with praises? What give we him ? When his might dawned, he fashioned the Vritra-slaying bolt, and sent us waters. 2 He goes to end his work with lightning flashes : wide is the seat his Asura glory gives him. With his Companions, not without his Brother, he quells this Saptatha’s magic devices. 3 On most auspicious path he goes to battle ; he toiled to win heaven’s light, full fain to gain it; He seized the hundred-gated castle’s treasure py craft, un¬ checked, and slew the lustful demons. 4 Fighting for kine, the prize of war, and roaming among the herd he brings the young streams hither, Where, footless, joined, without a car to bear them, with jars for steeds, they pour their flood like butter. 5 Bold, unsolicited for wealth, with itudras he came, the Blame¬ less, having left his dwelling, Came, seized the food of Vamra and his consort, and left the couple weeping and unsheltered. 6 Lord of the dwelling, he subdued the demon who roared aloud, six-eved and triple-headed. Trita, made stronger by the might he lent him, struck down the boar with shaft whose point was iron. 7 He raised himself on high and shot his arrow against the guileful and oppressive foeraan. Strong, glorieus, manliest, for ns he shattered the forts of Nahus when he slew the Dasyus. 1 The question m the first line is a rhetorical figure, the meaning beii%, H«>w splendid is he (Indra) whom thou (the Yajam&ua ?) urgest to exalt! What give we him l what can we give him in return for what he has done for us ? 2 His Companions: the Maruts. His Brother: Vishnu. Who Saptatha was is uncertain. The word means Septimus, the seventh, and probably some R&kshasa or demon is intended. 3 The lustful demo ns: the exact meaning of simadevdn is uncertain. See VII. 21. 5 and note, 5 I can make nothing intelligible of the second line. ‘ I think of the two (parents) of Vamra, who are free from fever. Having obtained (the enemy’s) food, he called aloud whilst stealing it/—Wilson. Vamra is mentioned in X. 51. 9; 112.15. 6 Lord of the dwelling: or, with Ludwig, The Lord and Giver. The. demon: or D&sa Visvarfipa, son of Tvashfcar. See X. 8. 8. The boar: Vritiv Cf. I. .51.7. “ ‘ . 538 THE HYMNS OF [BOOK X 8 He, like a cloud that rains upon the pasture, hath found for us the way tp dwell in safety. When the Hawk comes in body to the Soma, armed with his iron claws he slays the Dasyus. 9 He with his potent Friends gave up the mighty, gave Sushna up to Kutsa for affliction. ‘He led the lauded Kavi, he delivered Atka as prey to him and to his heroes. 10 He, with his Gods who love mankind, the Wondrous, giving like Vartma who works with magic, Was known, yet young, as guardian of the seasons; and he quelled Araru, four-footed demon. 11 Through lauds of him hath Ausija Eijijvan burst, with the Mighty’s aid, the stall of Pipru. When the saint pressed the juice and shone as singer, he seized the forts and with his craft subdued them. 12 So, swiftly Asura, for exaltation, hath the great Vamraka come nigh to Indra. He will, when supplicated, bring him blessing: he hath brought all, food, strength, a happy dwelling. HYMN C. Visvedevas. Be, like thyself, 0 Indra, strong for our delight: here lauded, aid us, Maghavfin, drinker of the juice. Savitar with the Gods protect us : hear ye Twain. We ask for freedom and complete felicity. S The Hawk: the fierce and swift Indra. ■9 Kavi: according to Say ana, Usan4 K&vya or son o? Kavi is intended. Atka: see X. 49. 3, 10 His Gods: the Martits, Araru: I follow S4yana. * Cf. Satapatha-Brdh- mana, 1.2 4.17 (S. B. E. XII. 57) According to Prof. Ludwig’s conjectural explanation the translation would be:— { he measured out the year iu four divisions.’ 11 Ausija: son of Usij. But as this patronymic does not properly belong to Bijisvan, the word here may perhaps mean, Vehement,* ‘eagerly desirous.' Pipru; one of the demons of drought. 12 Asura: 0 divine and mighty Indra. For exaltation; of Indra. Yamraka: a lengthened form of Vamra, the Bishi of the hymn. The last clause of the stanza is borrowed from X. 20. 10*. This hymn, which is obscure and in some places unintelligible, is placed by Prof. Grassmann in his Appendix. Dr. Muir has translated stanzas 1—7 iu 0. S. Texts, IV. pp. 408, 409 (2nd edition). „ 1, Ye Tvxtin: Indra And Savitar, Freedom: adiPm. Prof, M. Muller translates differently : ‘ We implore Aditi for health aud wealth.’ . , THE R1GVEDA. 53$ HYMN 100 .] 2 Bring swift, for offering, the share that suits the time, to the pure-drinker Y&yu, roaring as he goes, To him who hath approached the draught of shining milk. We ask for freedom and complete felicity. 3 May Savitar the God send us fall life, to each who sacrifices, lives aright and pours the juice; That we with simple hearts may wait .upon the Gods. We ask for freedom and complete felicity. 4 May Indra evermore he gracious unto us, and may King Soma . meditate our happiness, Even as men secure the comfort of a friend. We ask for free¬ dom and complete felicity. . 5 Indra hath given the body with its song and strength : Brihas- pati, thou art the lengthener of life. The sacrifice is Manu, Providence, our Sire. We ask for freedom and complete felicity. 6 Indra possessefch might celestial nobly formed : the singer in the house is Agni, prudent Sage. He is the sacrifice in synod, fair, most near. We ask for free¬ dom and complete felicity. 7 Not often have we sinned against you secretly, nor, Yasus, have we openly provoked the Gods. Not one of us, ye Gods, hath worn an alien shape. We ask for freedom and complete felicity. 8 May Savitar remove from us our malady, and may the Moun¬ tains keep it far away from where The press-stone as it sheds the meath rings loudly forth. We ask for freedom and complete felicity. 9 Ye Yasus, c let the stone, the presser, stand erect: avert all enmities and keep them far remote. Our guard to be adored is Savitar this God. We ask for free¬ dom and complete felicity. 10 Eat strength and fatness in the pasture, kine, who arebalmed at the reservoir and at the seat of Law. So let your body be our body’s medicine. We ask for freedom and complete felicity. 2 Pure-drinker: drinker of pure Soma juice. 5 The sacrifice is Manu : we owe our existence and’ preservation to sacrifice, which is to us another Manu, the father of Aryan men. * 6 The sacrifice in synod: c worthy of sacrifice at the altar.’—Wilson. , 7 An alien shape: as sorcerers are accustomed to do. 10 Palmed at the reservoir : anointed before being milked. Sfiyapa ex- , plains k6se by goshthe, ‘in the cowstall.’ Let your body: may the milk,the produce of your bodies, offered in libation, keep our bodies in health. Or sio .THE HYMNS OF [BOOK X. 11 The singer fills the spirit: all mens’ iove hath he- Indra takes kindly care of those who pour the juice. For his libation is the heavenly udder full. We ask for free¬ dom and complete felicity. 12 Wondrous thy spirit-filling light, triumphant; thy hosts save from decay and are resistless. The pious votary by straightest pathway speeds to possess the best of all the cattle, HYMN CI. Visvedevas. Wake with one mind, my friends, and kindle Agni, ye who are many and who dwell together. Agni and Dadhikr&s and Dawn the Goddess, you, Gods with Indra, I call down to help us. 2 Make pleasant hymns, spin out your songs and praises : build ye a ship equipped with oars lor transport. Prepare the implements, make all things ready, and let the sacrifice, my friends, go forward. 3 Lay on the yokes, and fasten well the traces: formed is the farrow, sow the seed within it. Through song may we find hearing fraught with plenty ; near to the ripened grain approach the sickle. 4 Wise, through desire of bliss from Gods, the skilful bind the traces fast, . And lay the yokes on either Vide. 5 Arrange the buckets in their place: securely fasten on the straps. We will pour forth the well that hath a copious stream, fair- flowing well that never fails. * may the body of the cow offered in sacrifice be the eipiation for the body of the aacrificer, enabling him to attain swarga. Or may the milk be the cor¬ rective of the Soma.’—Wilson. 11 The heavenly udder- the clouds of the firmament. 12 Save from decay: this is Prof, Ludwig’s interpretation of the obscure word jaraniprfth, which means, according to S&yana, replenishing the wealth of thy worshippers. The last line is explained differently by S&yana.—* (there¬ fore) Duvasyu hastens in front of the victim cow, (leading it) with a straight cord.’—Wilson. According to the same authority the meaning of the refrain of stanzas 1—11 is:—* We long for the universal Aditi.’ 1 Dadhikrds: probably a personification of the Morning Sun. See III. 20. 1 ; IV. 38. 2 ; 40. 5 note. 2 Ship: sacrifice, represented under this figure. 3 In this and the following stanzas sacrifice is figuratively Bpoken of as ploughing, sowing and reaping. See Sittavatka-Brdhmaw. VII. 2. 2. 4. (S. B. E. XLI. 320). ' v 5 The flowing Soma is an inexhaustible well. HYMN 101.] THE RIGVEEA. 541 6 I pour the water from the well with pails prepared and goodly straps, Unfailing, full, with plenteous stream. 7 Refresh the horses, win the prize before you: equip a chariot fraught with happy fortune. Pour forth the well with stone wheel, wooden buckets, the drink of heroes, with the trough for armour. 8 Prepare the cow-stall, for there drink your heroes : stitch ye the coats of armour, wide and many. Make iron forts, secure from all assailants : let not your pit¬ cher leak : stay it securely. 9 Hither, for help, I torn the holy heavenly n^md of you the Holy Gods, that longs for sacrifice. May it pour milk for us, even as a stately cow who, having sought the pasture, yields a thousand streams. 10 Pour golden juice within the wooden vessel: with stone-made axes fashion ye and form it. Embrace and compass it with tenfold girdle, and to both chariot-poles attach the car-horse. 11 Between both poles the car-horse goes pressed closely, as in. his dwelling moves the do ably-wedded. Lay in the wood the Sovran of the Forest, and sink the well although ye do not dig it. 12 Indra is he, 0 men, who gives us happiness: sport, urge the giver of delight to win us strength. Bring quickly down, 0 priests, hither to give us aid, to drink the Soma, Indra Son of Nishtigrt © 7 The sacrifice is a chariot; and the ritual is a race. The well: the stream of Soma juice. Stone wheel: with allusion to the press-stones. 8 The cow-stall: figuratively, for the place where the Soma is pressed. Coats of armour * the filters for straining the juice. Iron forts: the safeguards obtained by sacrificing. 9 Milk: abundant blessing. * ,10 Stone-made: with allusion to the press-stones. Tenfold girdle: the fingers of both hands. Both chariot-poles: the armB. The car-korse: the upper press-stone ; or the pestle. 11 The doubly-wedded: the man who has two wives. The comparison is not clear. The Sovran of the Forest i the Soma plant. Sink the well: ( store up the juice/—Wilson. 12 X follow S&yana in his interpretation of the first line. Yon Both, Ludwig, and Grassmann explain in differently Ni&kUgH : meaning according to S&yana, ‘she who swallows up her rival wife Nishti, i. e. Difci,’ is said to be Aditi, the mother of Indra, Ml the HYMNS OF [BOOH X HYMN OIL Indr*. For thee may Indra boldly speed the- car that works on either side. Favour us, Much-invoked! in this most glorious fight against the raiders of our wealth. 2 Loose in the wind the woman’s robe was streaming what time she won a ear-load worth a thousand. The charioteer in fight was Mudgalam : she, Indra’s dart, heap¬ ed up the prize of battle. 3 0 Indra, cast thy bolt among assailants who would slaughter us: The weapon 'both of D&sa and of Arya foe keep far away, 0 Maghavan. 4 The bull in joy had drunk a lake of water. His shattering horn encountered an opponent. Swiftly, in vigorous strength, eager for glory, he stretched his forefeet, fain to win and triumph. 5 They came anear the hull; they made him thunder, made him pour rain down ere the fight was ended. And Mudgala thereby won in the contest well-pastured kine in hundreds and in thousands. 6 In hope of victory that hull was harnessed: Kesi the driver urged him on with shouting. As he ran swiftly with the car behind him his lifted heels press¬ ed close on Mudgalani. The deified subject of the hymn is said to be, alternatively, Drughana (Mace, Club or Hammer. See stanza 9). The Rishi is Mudgala. * According to the legend quoted by S&yana, all Mudgala’s cattle had been- stolen except an old ox which he harnessed to his wagon and went in pursuit of the robbers. He threw his club or mace before him, which showed him the way to the thieves, and thus recovered his property. 1 For thee: 0 Mudgala. That works on either side: mithtikrUam; accord¬ ing to S Ay ana= asahdyam, ‘that has no companion/ The meaning is uncer¬ tain. , 2 Miidgaldnt: Mudgala’s wife. Indra 1 s dart; sped swiftly on her way by Indra. 3 This stanza seems to be an interpolation, 4 The JmU: apparently one of the buffaloes which drew the chariot of Mud- galAufs chief opponent. Had drunk: jufet before the fight began. Mncown - tered an opponent: meaning, perhaps, that feeling uneasy he hung his head and struck the ground with his, horns. ‘ He cleft the mountain peak, he went against the enemy/—Wilson. 6 7n hope of victory: kakdrdave; the meaning is uncertain ; according to , SAyana, ‘ for the destruction of the enemy/ Ludwig thinks that the farther end of the chariot-pole is intended. HYMN 102.] THE FIGVEDA* 7 Deftly for him he stretched the cax^pole forward, guided the bull thereto aud firmly yoked him. Iudra vouchsafed the lord of cows his favour: with mighty steps the buffalo ran onward. 8 Touched by the goad the shaggy beast went nobly, bound to the pole by the yoke’s thong of leather. Performing deeds of might for many people, he, looking on the cows, gained strength and vigour. 9 Here look upon this mace, this bulks companion, now lying midway on the field of battle. Therewith hath Mndgala in ordered contest won for cattle for himself, a hundred thousand. 10 Far is the evil: who hath fiere beheld it? Hither they bring the bull whom' they are yoking. To this they give not either food or water. Reaching beyond the pole it gives directions. 11 Like one forsaken, she hath found a husband, and teemed as if her breast were full and flowing. With swiftly-racing chariot may we conquer, and rich and blessed be our gains in battle. 12 Thou, Iudra, art the mark whereon the eyes of all life rest, when thou, A Bull who drivest with thy bull, wilt win the race together with thy weakling friend. 7 Mudgala’s better fortune is now related. For him: for his own buffalo. He ; Mudgala. Gar-pole : I follow Ludwig’s conjecture - but it is uncertain wh&t part of the chariot the pradhi was ; * the periphery of the wheel/ accord¬ ing to the St. Petersburg Lexicon ; ‘ the frame of the waggon.’—Wilson. S&yana’s explanation is not very clear, but he seems to think that the linchpin is intended. None of these three explanations seems suitable here. The lord of cows .* the bull buffalo. 9 Mace: drughanam: according to Silyana, the club which Mudgala had carried with him on his expedition, and which, together with the ox thftt*drew his car had enabled him to recover his cattle. Lying midway: after the vic¬ tory, the King had thrown down his mace-upon the field of battle.—Ludwig. 10 1 find this stanza unintelligible. Perhaps the second line contains the germ of that part of the legend which mentious the club thrown in front of the chariot to point out the way that the robbers had taken. 11 Like one forsaken: parivriktdv :. f . \Mudgal&tfi was a pari - vriktd who made amends for her sterility by driving her husband’s chariot to battle and briuging bim back victorious, with the booty which she had helped him to gain instead of the children that she had not borne him.’—Ludwig.
12 With thy hull; thy fierce and strong thunderbolt. With thy weakling
friend: with the mortal man whom thou protectest, and who is weak and effeminate in comparison with thee. ^ _
The hymn is fragmentary, and it seems impossible to interpret it fully and
[BOOK X Indra,
64 i ' THE HYMNS OF
HYMN CIII.
Swift, rapidly striking, like a bull who sharpens his horns, terrific, stirring up the people,
With eyes that close not, bellowing, Sole Hero, Indra subdued at once a hundred armies.
2 With him loud-muring. ever watchful, Victor, bold, hard to
overthrow, Rouser of battle,
Indra the Strong, whose hand bears arrows, conquer, ye warriors, now, now vanquish in the combat.
3 He roles with those who carry shafts and quivers, Indra who
with his band brings hosts together.
Foe-conquering, strong of arm, the Soma-drinker, with mighty bow, shooting with well-laid arrows.
4 Brihaspati, fly with thy chariot hither, slayer of demons,
driving off our foemen.
Be thou protector of our cars, destroyer, victor in battle, breaker-up of armies.
5 Conspicuous by thy strength, firm, foremost fighter, mighty
and fierce, victorious, all-subduing,
The Son of Conquest, passing men and heroes, kino-winner, mount thy conquering car, 0 Indra.
, 6 Cleaver of stalls, kine* winner, armed with thunder, who quells an army and with might destroys it,—
Follow him, brothers 1 quit yourselves like heroes, and like this Indra show your zeal and courage.
7 Piercing the cow-stalls with surpassing vigour, Indra, the
pitiless Hero, wild with anger,
Victor in fight, unshaken and resistless,—may he protect our armies in our battles.
8 Ipdra guide these: Brihaspati precede them, the guerdon,
and the sacrifice, and Soma;
And let the banded Maruts march in forefront of heavenly hosts that conquer and demolish.
satisfactorily. I have followed in some stanzas the interpretations of the authors of VedUcke Studien , I. pp. 124 and 138. But see the later translation and exhaustive discussion by Prof. Geldner in Part II. pp. 1—22, and Prof. Ludwig's remarks thereon in Ueber die neuesten ArbeUen auf deni Gebiete der Rgveda-fonckmg , -
The hymn is a prayer for aid and victory in battle.
8 Guide these: be the leader of our troops. The guerdon: ddhshind: the reward of the priests who perform the sacrifice offered before battle.
HYMN 104.]
THE ItIGVEDA,
545
9 Ours be the potent host of mighty Indra, King Varuna, and Marufcs, and Adityas.
Uplifted is the shout of Gods who conquer high-minded Gods who cause the worlds to tremble.
10 Bristle thou up, 0 Maghavan, our weapons : excite the spirits
of my warring heroes.
Urge on the strong steeds’ might, 0 Vritra-slayer, and let the din of conquering cars go upward.
11 May Indra aid us when our flags are gathered : victorious be
the arrows of our army.
May our brave men of war prevail in battle. Ye Gods, protect us in the shout of onset.
12 Bewildering the senses of our foemen, seize thou their bodies
and depart, 0 Apva,
Attack them, set their hearts on fire and burn them : so let our foes abide in utter darkness.
13 Advance, 0 heroes, win the day. May Indra be your sure
defence.
Exceeding mighty be your arms, that none may wound or in- j are you.
HYMN CIV. Indra.
Soma hath flowed for thee, Invoked of many ! Speed to our sacrifice with both thy Coursers. *
To thee have streamed the songs of mighty singers, imploring. Indra, drink of our libation.
2 Drink of the juice which men have -washed in waters, and fill
thee full, 0 Lord of Tawny Horses.
0 Indra, hearer of the laud, with Soma which stones have mixed for thee enhance thy rapture.
3 To make thee start, a strong true draught I offer to thee, the
Bull, 0 thou whom Bay Steeds carry.
Here take delight, 0 Indra, in our voices while thou ait hymned with power and all our spirit.
4 0 Mighty Indra, through thine aid, thy prowess, obtaining
life, zealous, and skilled in Order,
11 When our flags are gathered; < apparently comparable with the signis collatis of the Romans/—Ludwig.
12 Apvd; according to S&yana, a female deity who presides over sin ;
according to Mahidhara, sickness, or fear. Apparently Apvft was a sort of colic, or dysentery, likely to attack soldiers in the field. And depart * or, pass us by ; do not attack us. -
3 True: which produces the results expected in the shape of favour.
35
50 THE HYMNS OF {HOOK X
Men in the house who share the sacred banquet stand singing praise that brings them store of children.
5 Through thy directions, Lord of Tawny Coursers, thine who
art firm, splendid, and blest, the people Obtain most liberal aid for their salvation, and praise thee, ludra, through thine excellencies..
6 Lord of the Bays, come with thy two Bay Horses, come to
our prayers, to drink the juice of Soma.
To thee comes sacrifice which thou acceptest: thou, skilled in holy rites, art he who giveth.
7 Him of a thousand powers, subduing foemen, Maghavan prais¬
ed with hymns and pleased with Soma,—
Even him our songs approach, resistless Jndra : the adorations of the singer laud him.
8 The way to bliss for Gods and man thou fomidest, Indra,
seven lovely floods, divine, untroubled,
Wherewith thou, rending forts, didst move the ocean, and nine-and-ninety flowing streams of water.
$ Thou from the curse didst free the mighty Waters* and as their only God didst watch and guard them.
G Indra, cherish evermore thy body with those which thou hast won in quelling Vritra.
10 Heroic power and noble praise is Indra: yea, the song wor¬
ships him invoked of m-tny.
Vritra he quelled, and g ive men room and freedom: Sakra, victorious, hath conquered armies.
11 Call we on Maghavan, auspicious Indra, best Hero in this
fight where spoil is gathered,
The Strong, who listens, who gives aid in battles* who slays the Vritras, wins and gathers riches.
HYMN CV. indra.
Wnm, Vasu, wilt thou love the laud ? Now let the channel bring the stream.
The juice is ready to ferment.
8 Didst move the ocean: didst bring the sea of ram from heaven.
9 TUse: waters.
11 This i3 the concluding verse of several hymns of the Visv&mlfcras in
Book HI. -
1 Vasu: Indra. Let the channel brine/ the stream: to the Soma juice which has stood long enough for fermentation —Ludwig. The phraseology is very obscure, and Sayana gives a totally different explanation.— ‘When will he, (like) a dam. obstruct and Jet loose the long-protracted libation for the sake of wind-driven (rain). Wilson.
HYMN 105.]
THE RIGYEDA.
m
2 He whose two Bay Steeds harnessed well, swerving, pursue
the Bird’s tail-plumes,
With flowing manes, like heaven and earth, he is the Lord with power to give.
3 Bereft of skill is Indra, if, like some out-wearied man he' fears ,The sinner, when the Mighty hath prepared himself for victory.
4 Indra with these drives round, until he meets with one to wor¬
ship him :
Indra is Master of the pair who snort and swerve upon their way.
5 Borne onward by the long-maned Steeds who stretch them¬
selves as ’fcwere for food,
The God who wears the helm defends them witl^ his jaws.
6 The Mighty sang with Lofty Ones; the Hero fashioned with
his strength,
Like skilful Matarisvan with his power and might,
7 The bolt, which pierced at once the vitals of the Dasyu easy
to be slain,
With jaw uninjured like the wondrous firmament.
8 Grind off our sins: with song will we conquer the men who
sing no hymns:
Not easily art thou pleased with prayerless sacrifice.
9 When threefold flame burns high for thee, to rest on poles of
sacrifice,
Thou with the living joyest in the self-bright Ship.
2 The Bird ; the allusion seems to be to a race between the horses of Indra and those of S&rya or the Bun who is the Bird of the heavens.—Ludwig. hike heaven and earth: the meaning of raj% is unknown. S&yana explains the word by 2 3 4 5 6 7 8 9 heaven and eavtji/ or * aun and moon ; ’ but these are mere guesses. Prof, Ludwig thinks that two animals of some kind (‘rajitiere,’ 4 raji-beasta’) are meant. In VI. 26. 6, Raji is said by S&yana to be the name of a maiden.
3 The rimers : Vritra, the chief of sinners, according to Sayana. Orp tifeaje may be a verb, and the stanza may be rendered :— 4 Without them Indra holds him still, like a man weary and alarmed, When he hath made himself ready for noble deed.’—See Fischel, Yedische Studien , I, p. 198,
4 Js Master : literally 4 hero/ The meaning apparently is that when Indra meets with a worshipper he stops his horses and attend^ she sacrifice.
5 Who wears the, helm: siprtntvdn ; 4 possessing mighfcy jaws/—Wilson. With his jaws: with his roar, the thunder,
6 Lofty Ones : the Maruts,
7 The stanza is obscure. I follow Prof. Ludwig’s interpretation of Kiri* mas6 hirtmdn, which mean, according to S&yana, 4 gold-bearded * and 4 lord of bay horses/
8 Grind of: remove them by whetting, 4 Comminute/—Wilson.
9 Threefold flame: of the three sacred fires. The living: the sacrx&cer. The self-bright Ship: the sacrifice ; 4 the vessel of thy ’glory/—W.ilapn. '
548 ME HYMNS OF [BOOK X
10 Thy glory was the speckled cup, thy glory was the flawless scoop Wherewith thou po.urest into thy receptacle.
11 As hundreds, 0 Immortal God, have sung to thee, so hath
Sumitra, yea, Durmitra praised thee here,
What time thou holpest Kutsa’s son, when Dasyus fell, yea, holpest Kutsa’s darling when the Dasyus died.
HYMN CYI. Asvins,
This very thing ye Twain hold as your object: ye weave your songs as skilful men weave garments.
That ye may come united have I waked you : ye spread out food like days of lovely weather.
2 Like two plough-bulls ye move along in traces, and seek like
eager guests your bidder’s banquet.
Ye are like glorious envoys mid the people : like bulls, ap¬ proach the place where ye are watered.
3 Like the two pinions of a bird, connected, like two choice ani¬
mals, ye have sought our worship.
Bright as the fire the votary hath kindled, ye sacrifice in many a spot as roamers.
4 Ye are our kinsmen, like two sons, two fathers, strong in
your splendour and like kings for conquest;
Like rays for our enjoyment, Lords to feed us, ye, like quick hearers, have obeyed our calling.
9 Like giants, ye will find firm ground to stand on in depths, like feet for one who fords a shallow.
Like ears ye will attend to him who orders : ye Two enjoy our wondrous work as sharers.
Like toiling bees ye bring to us your honey, as bees into tho hide that opens downward.
10 Cup; upasiehanl: a ladle or cup used for sprinkling. Thy receptacle * drinking-vessel, or perhaps Agni, that is, the fire, may be intended.
11 Sumitra and Durmitra are alternative names of the llishi of the hymn.
Kutsa's son: Durmitra himself, according to S4yana. * J
The metres in some places are somewhat irregular, the meanings of feomo words are uncertain, and the hymn generally is obscure. Prof. Grassmann has placed the hymn in his Appendix.
4 Like rays for our enjoyment: f like brooms to sweep with * according: to Prof. Ludwig. , * 6
Ido not attempt the hopeless task of translating stanzas 5 6 7 8 in which nearly every word is a difficult riddle. See Appendix ’ ’ ’ ’
10 The hide that opens downward: the honey-comb is compared to a water- skin inverted. I cannot translate intelligibly the second line :—‘like two labourers yon are dripping with perspiration, like a tired cow eating swedt herbage, you attend (the sacrifice).’—Wilson. . fe '
BYMN 107.] THE R1QVEDA . 540
11 May we increase the laud and gain us vigour: come to our song, ye whom one chariot carries.
Filled be our kine with ripened meath like "glory : Bhutansa hath fulfilled the Asvina’ longing.
HYMN OVIL DakahinA.
These men’s great bounty hath been manifested, and the whole world of life set free from darkness.
Great light hath come, vouchsafed us by the Fathers: ap¬ parent is the spacious path of Guerdon.
2 High up in heaven abide the Guerdon-givers : they who give steeds dwell with the Sun for ever.
They who give gold are blest with life eternal: they who give robes prolong their lives, 0 Soma.
"3 Not from the niggards—for they give not freely—comes Meed at sacrifice, Gods’ satisfaction :
Yea, many men with hands stretched out with Guerdon present their gifts because they dread dishonour.
4 These who observe mankind regard oblation as streamy Vayu
and light-finding Arka.
They satisfy and give their gifts in synod, and pour in streams the seven-mothered Guerdon.
5 He who brings Guerdon comes as first invited : chief of the
hamlet comes the Guerdon-bearer.
Him I account the ruler of the people who was the first to introduce the Guerdon.
6 They call him Rishi, Brahman, Sama-chanter, reciter of the
laud, leader of worship.
The brightly-shining God’s three forms he knoweth who first bestowed the sacrificial Guerdon.
The hymn eulogizes Dakabinft, the largess, guerdon, or honorarium present¬ ed by the institutes of the sacrifices to the priests who perform the cere¬ monies. The yajamdnas who give this guerdon liberally are alternatively the deified subjects of the hymn.
1 These men: the wealthy institutes of the sacrifice, Fathers: who are the embodiments and guardians of the light.
4 These who observe mankind: the Maghavans or wealthy nobles, who do not consider the cost of sacrifice, but regard it as an occasion that enables them to show their liberality, and to gain the favour of Vfiyu, the Wind*God who brings countless showers of rain, and Arka or the Sun who brings the light. Seven-motkered: originating in, and accompanying, seven forms of sacri¬ fice; or, regulated by the seven priests.
6 Three forms : Agni as the Sun, lightning, and fire.
550 TUB UYMXS OF [BOOK X
7 Guerdon bestows the horse, bestows the bullock, Guerdon
bestows, moreover, gold that glisters.
*. Guerdon gives food which is our life and spirit. He who is wise takes Guerdon for his armour.
8 The liberal die not, never are they ruined: the liberal suffer
neither harm nor trouble.
The light of heaven, the universe about us,—all this doth sacrificial Guerdon give them.
9 First have the liberal gained a fragrant dwelling, and got
themselves a bride in fair apparel. '
. The liberal have obtained their draught of liquor, and con¬ quered fhose who,unprovoked, assailed them.
10 They deck the fleet steed for the bounteous giver: the maid
adorns herself and waits to meet him.
His home is like a lake with lotus-blossoms, like the Gods' palaces adorned and splendid.
11 Steeds good at draught convey the liberal giver, and lightly
rolling moves the car of Guerdon.
1 Assist, ye Gods, the liberal man in battles : the liberal giver
conquers foes in combat.
HYMN CVIII. SaramA Panis.
What wish of Saramfc hath brought her hither ? The path leads far away to distant places.
What charge hast thou for us ? Where turns thy journey 2 How hast thou made thy way o’er Ras&’s waters.
2 I come appointed messenger of Indra, seeking your ample
stores of wealth, 0 Panis. 0
This hath preserved me from the fear of crossing: thus have I made my way o’er RasA’s waters.
9 Draught of liquor: antakpiyam. silrdydh: ‘ deep potations of wine/—Wilson.
10 The maid adorns herself; ‘he obtains a brilliant damsel for his portion. —Muir.
11 Car of Guerdon: cf I. 123. 1.
The hymn is a colloquy between Saram&, the messenger of the Gods or of Indra (see I. 62. 3, note ; 72. 8 ; III. 31. 6; V, 45. 8), and the Panis or envious demons who have carried off the cows or rays of light which Indra wishes to recover. Saram& and the Panis are alternately subject and Riahi.
} T he a( ffi ress Sararn& who has found her way to the rocky strong¬ hold in which the stolen cows are imprisoned. The Panis speak the uneven stanzas, with the exception of stanza 11, and SaramS the even. Rasd is in this place a mythical stream that flows round the atmosphere and the earth. See V. 41, 15. In I. 112. 12, and V. 53. 9, Kasjt appears to be a river of the, Panjab, probably an affluent of the Indus. See Zimmer, Altindisches Lehen, pp, 15, 16,
MY3LV 108.]
THE RWVEDA.
551
3 What is that Indra like, what is his aspect whose envoy, Sarama,
from afar thou comest ?
Let him approach, and we will show him friendship: he shall be made the herdsman of our cattle.
4 I know him safe from harm; but he can punish who sent me
hither from afar as envoy.
Him rivers flowing with deep waters hide not. Low will ye lie, 0 Panis, slain by Indra.
5 These are the kine which, Sarama, thou seckest, flying, 0 Blest
One, to the ends of heaven.
Who will loose these for thee without a battle ? Yen, and sharp- pointed are our warlike weapons. **
>6 Even if your wicked bodies, 0 ye Panis, were arrow-proof, your words are weak for wounding;
And were the path to you as yet unmastered, Brihaspati in neither case will spare you.
V Paved with the rock is this our treasure-chamber; filled full of precious things, of kine, and horses.
These Panis who are watchful keepers guard it. In vain hast thou approached this lonely station.
<8 Rishis will come inspirited with Soma, Angirases unwearied, and Navagvas.
This stall of cattle will they part among them : then will the Panis wish these words unspoken.
S Even thus, Q Sarama, hast thou come hither, forced by celest¬ ial might to make the journey.
Turn thee not back, for thou shalt be our sister: O Blest One, we will give thee of the cattle.
It) Brotherhood, sisterhood, T know not either: the dread Angi- rases and Indra know them.
They seemed to long for kine when I departed. Hence, into distance, be ye gone, 0 Papls.
II Hence, far away, ye Panis! Let the cattle lowing come forth as holy Law commandeth,
Kiue which Brihaspati, and Soma, Rishis, sages, and pressing- stones have found when hidden.
f> Weak for wounding: 1 not in the place of armies.’—Wilson. Brihaspati: as Indra's companion and ally in battle.
8 Navagvas: members of a mythological family, forming a division of the Angirases or closely connected with them. Wish the.*e words unspoken : more literally, reject them from their moufchB ; retract their threats.
' 10 Know them: are allied by such ties of kinship.
11 It is uncertain to whom this stanza is to be ascribed. Scbyana assigns it to Saram&, Prof. Ludwig thinks that Brihaspati may he the speaker. Press¬ ing-stones ; which prepare the Soma juice that inspirits Indra.
' 552 T 11 E HYMNS OH [BOOK X
7 ^ HYMN CIX. Visvedevas.
These first, the boundless Sea, and Matarisvan, fierce-glowing Fire, the Strong, the Bliss-bestower,
And heavenly Floods, first-born by holy Order, exclaimed against the outrage on a Brahman.
2 King Soma first of all, without reluctance, made restitution of
the Brahman's consort.
Mitra and Yaruna were the inviters: Agni as Hotar took her hand and led her.
3 The man, her pledge, must by her hand be taken when they
have cried, She is a Brhhman's consort.
She stayed not for a herald to conduct her: thus is the king¬ dom of a ruler guarded.
4 Thus spake of her those Gods of old, Seven Rishis who sate
them down to “their austere devotion :
Hire is a Brahman's wife led home by others: in the suprem- est heaven she plants confusion.
5 The Brahmach&n goes engaged in duty: he is a member of
the Gods' own body.
Through him Brihaspati obtained his consort, as the Gods gained the ladle brought by Soma.
6 So then the Gods restored her, so men gave the woman back
again.
The Kings who kept their promises restored the Brahman's wedded wife.
7 Having restored the Brahmau's wife, and freed them, with Gods’
aid, from sin,
They shared the fulness of the earth, and won themselves extended sway.
The hymn has been translated by the authors of Siebenzig Lleder <tk& Mg* veda. See also Mme. J&Snaide Ragozin, Vedic India , p„ 256u
1 Outrage on a Brahman : ‘ Rrahm&’a sin/ according to S&yana.
5 BrahmacMrt : a religious student. For his glorification, see Hymns of the Atharvct'Veda. XL 5. The, ladle: juhvehu: Prof Ludwig takes it to be a proper nameJuhfi, 0 Gods, conducted home by Soma/
^ The wife of a Brahman appears to have been taken to his home by a Ksha- | triya, and then restored. A legend quoted by S&yana says that Juhfi or V&k,
| the wife of Brihaspati who is identified with Brahm&, had been deserted by | her husb md. The Gods then consulted «« means of expiating
J his sin. and restored her to him. See .V ■ >■ s’- ,■ V‘
| The hymn is an almost unintelligible fragment and of comparatively late | origin.
HYMN 110.]
THE RIG VEDA, 553
HYMN CX. Aprl».
Thou in the house of man this day enkindled worskippest » Gods as God, 0 Jatavedas.
Observant, bright as Mitra, bring them hither : thou art a sapient and foreknowing envoy.
2 Tanunap&t, fair-tongued, with sweet meath balming the paths
and ways of Order, make them pleasant.
Convey our sacrifice to heaven, exalting with holy thoughts our hymns of praise and worship.
3 Invoked, deserving prayer and adoration, O Agui, come ac¬
cordant with the Yasus.
Thou art, 0 Youthful Lord, the Gods’ Invoker, so, best of Sacrifices, bring.them quickly.
4 By rule the Sacred Grass is scattered eastward, a robe to
clothe this earth when dawns are breaking.
Widely it spreads around and far-extended, fair for the Gods and bringing peace and freedom.
5 Let the expansive Doors be widely opened, like .wives who
deck their beauty for their husbands.
Lofty, celestial, all-impelling Portals, admit the Gods and give them easy entrance.
6 Pouring sweet dews let holy Night and Morning, each close
to each, be seated at their station,—
Lofty, celestial Dames with gold to deck them, assuming all their fair and radiabt beauty.
7 Come the two first celestial sweet-voiced Hotars, arranging
sacrifice for man to worship,
As singers who inspire us in assemblies, showing the eastward light with their direction.
8 Let Bharati come quickly to our worship, and I]a. showing like
a human being.
So let Sarasvatt and both her fellows, deft Goddesses, on this fair grass be seated.
9 Hotar more skilled in sacrifice, bring hither with speed to-day
God Tvashtar, thou who knowest,
Even him who formed these two, the Earth and Heaven, the Parents, with their forms, and evfery creature.
See preceding hymns addressed to the same deities and deified objects ; I. 13 ; 142,188 ; II. 3 ; III. 4 ; Y. 5 ; VII. 2 ; and IX. 5;
1 Jdtavedas and Tanilnapdt are names of Agni. The Doors of the sacrificial chamber represent the portals of the eastern heaven, Vanasputi is the sacrificial post to which the victim is tied.
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Rigveda
Jan 25, 2023 21:37:40 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:37:40 GMT 5.5
554 THE HYMNS OF {BOOK X.
10 Send to our offerings which thyself thou balmest the Com¬
panies of Gods in ordered season.
Agni, Yanaspati the Immolator sweeten our offered gift with meath and butter.
11 Agni, as soon as he was born, made ready the sacrifice, and
was the Gods’ preceder.
May the Gods eat our offering consecrated according to this true Priest’s voice and guidance.
HYMN CXI, Indra.
Bring for^vyour sacred song ye prudent singers, even as are the thoughts of human beings.
Let us draw Indra with true deeds anear us: he loves our songs, the Hero, and is potent.
2 The hymn shone brightly from the seat of worship : to the
kine came the Bull, the Heifer’s Offspring.
With mighty bellowing hath he arisen, and hath pervaded even the spacious regions.
3 Indra knows, verily, how to hear our singing, for he, victori¬
ous, made a path for Surya.
He made the Cow, and he became the Sovran of Heaven, primeval, matchless, and unshaken.
4 Praised by Angirases, Indra demolished with might the works
of the great watery monster.
Full many regions, too, hath he pervaded, and by his truth supported earth’s foundation.
5 The counterpart of heaven and earth is Infra : he knoweth
all libations, slayeth Sushna,
The vast sky with the Sun hath he extended, and, best of pillars, stayed it with a pillar.
6 The Yritra-slayer with his bolt felled Vrifcra: the magic of
the godless, waxen mighty,
Here hast thou, Bold Assailant, boldly conquered.* Yea, then thine arms, 0 Maghvan, were potent.
2 The hzne: who are milked for sacrificial purposes. The Bull: Indra. The Heifw's Offering: cp. IV. 18. 10 : * The Heifer hath brought forth the strong, the mighty, the unconquerable Bull, the furious Indra ’ The Heifer is Aditi,
3 He made the Com: the words in Mm . g6h> the cow, ‘ the female of
the bull.’—Muir; ‘ Des Stieres Weib/—Grassmann,—are difficult. Prof. Ludwig suggests that the earth may be intended.
4 Waterg monster: Arbuda, a demon of the clouds. See X. 37, 12.
HYMN 112.] TEE RIG VEDA. ' 555
7 When the Dawns come attendant upon Surya their rays dis¬
cover wealth of divers colours.
The Star of heaven is seen as ’twere approaching : none ' knoweth aught of it as it departeth.
8 Far have they gone, the first of all these waters, the waters
that flowed forth when Indra sent them.
Where is their spring, and where is their foundation 1 Where now, ye Waters, is your inmost centre ?
9 Thou didst free rivers swallowed by the Dragon ; and rapidly
they set themselves in motion,
Those that were loosed and those that longed for freedom. Excited now to speed they run unresting. •
10 Yearning together they have sped to Sindhu : the Fort-des¬ troyer, praised, of old, hath loved them.
Indra, may thy terrestrial treasures reach us, and our full songs of joy approach thy dwelling.
HYMN CXII Indra.
Dbinic of the juice, 0 Indra, at thy pleasure, for thy first draught is early morn’s libation.
Rejoice, that thou mayst slay our foes, 0 Hero, and we with lauds will tell thy mighty exploits.
2 Thou hast a car more swift than thought, 0 Indra; thereon
come hither, come to drink the Soma.
Let thy Bay Steeds, thy Stallions, hasten hither, with whom thou eomest nigh and art delighted.
3 Deck out thy body with the fairest colours, with golden splend¬
our of the* Sun adorn it.
0 Indra, turn thee hitherward invited by us thy friends ; be seated and be joyful.
4 0 thou whose grandeur in thy festive transports not even these
two great worlds have comprehended.
Come, Indra, with thy dear Bay Horses harnessed, come to our dwelling and the food thou lovest.
5 Pressed for thy joyous banquet is the Soma, Soma whereof
thou, Indra, ever drinking,
Hast waged unequalled battles with thy foemen, which prompts the mighty flow of thine abundance.
7 The Star of heaven: the Sun. Departeth: on its nightly journey from west to east.
9 The Dragon : Ahi ; Vritra or his brother-fiend.
10 The Fort-destroyer ; Indra,
m the hymns of [book x
6. Found from of old is this thy cup, 0 Indra: 0 Satakratu, drink therefrom the Soma.
’Filled is the beaker with the meath that gladdens, the beaker which all Deities delight in.
7 From many a side with proffered entertainment the folk are
calling thee, 0 Mighty Indra.
These our libations shall for thee be richest in sweet meath ; drink thereof and find them pleasant.
8 I will declare thy deeds of old, 0 Indra, the mighty acts which
thou hast first accomplished.
In genuine wrath thou loosenedst the mountain so that the Brahman^easily found the cattle.
9 Lord of the hosts, amid our bands be seated: they call thee
greatest Sage among the sages.
Nothing is done, even far away, without thee; great, wondrous, Maghavan, is the hymn I sing thee.
10 Aim of our eyes be thou, for we implore thee, 0 Maghavan, Friend of friends and Lord of treasures.
Fight, Warrior strong in truth, fight thou the battle: give us our share of undivided riches.
HYMN CXIII. Indra.
Tiie Heavens and the Earth accordant with all Gods encour¬ aged graciously that vigorous might of his.
When he came showing forth his majesty and power, he drank of Soma juice and waxed exceeding strong.
2 This majesty of his Vishnu extols and lauds, making the stalk
that gives the meath flow forth with might.
When Indra Maghavan with those who followed him had smit¬ ten Vritra he deserved the choice of Gods. r
3 When, bearing warlike weapons, fain to win thee praise, thou
wettest Vritra, yea, the Dragon, for the fight,
Then all the Maruts who were gathered with thee there ex¬ tolled, 0 Mighty One, thy powerful majesty.
4 Soon as he sprang to life he forced asunder hosts : forward the
Hero looked to manly deed and war.
He cleft the rock, he let concurrent streams flow forth, and with his skilful art stablished the heavens’ wide vault.
5 Indra hath evermore possessed surpassing power: he forced,
far from each other, heaven and earth apart.
He hurled impetuous down his iron thunderbolt, a joy to Varu- pa’s and Mitra’s worshipper.
S The Brahman: according to S&yana, Brahmd who is identified with Bfi- happati,tlie owner of the cows which the Pams had stolen,
HYMN 114.] THE RIGVEDA, 557
6 Then to the mighty powers of Indra, to his wrath, his the fierce
Stormer, loud of voice, they came with speed;
What time the Potent One rent Vritra with his strength, who held the waters back, whom darkness compassed round.
7 Even in the first of those heroic acts which they who strove
together came with might to execute,
Deep darkness fell upon the slain, and Indra won by victory the right of being first invoked.
8 Then all the Gods extolled, with eloquence inspired by draughts
of Soma juice, thy deeds of manly might.
As Agni eats the dry food with his teeth, he ate Vritra, the Dragon, maimed by Indra’s deadly dart. ^
9 Proclaim his many friendships, met with friendship, made
with singers, with the skilful and the eloquent.
Indra, when he subdues Dhuni and Chunmri, lists to Dabhiti for his faithful spirit’s sake.
10 Give riches manifold with noble horses, to be remembered while my songs address thee.
May we by easy paths pass all our troubles : find us this day a ford wide and extensive.
HYMN CXIV. Visvedevas.
Two perfect springs of heat pervade the Threefold, and come for their delight is M&tarisvan.
Craving the milk of heaven the Gods are present: well do they know the praise-song and the S&man.
2 The priests heard far away, as they are ordered, serve the three Nirritis, for well they know them.
Sages have traced the cause that first produced them, dwelling in distant and mysterious chambers.
6 They came: it is uncertain whether the 0-ods, or the Maruts, or thr waters are the understood subject.
7 Deep darkness fell upon the slain: ‘ Vritra being slain, the thick darkness was destroyed.’—Wilson.
8 He ate: Indra utterly destroyed him. ^ ^ m ore matter-
of-fact way: people devoured Vritra, that is, ■ ! ; ■: . by the waters
which were no longer obstructed by him.
9 Dhuni and Ohumuri were demons and enemies of Indra’s friend Dabhiti.
See Vol. I., Index. -
1 Springs of heat: gharmd : Agni and Sftrva. The Threefold ; the universe, sky. firmament, and earth. Mdtarl&van : V&yu, according to S&yana. * Thus we have here the well-known triad, Agni, V&yu, SOrya.’—Ludw'ig.
2 Three Nirritis: according to S&yana, heaven, mid-air, and earth, or the deities that control them. Prof. Ludwig thinks that the Dawns are meant, which by their regular appearance bring men nearer to death. The plural appears in one other place, VIII. 24. 24.
THE HYMNS OP
{POOR X
m
3 The Youthful One, well-shaped, with four locks braided, bright¬
ened with oil, puts on the ordinances.
Two Birds of mighty power are seated near her, there where the Deities receive their portion.
4 One of these Birds hath passed into the sea of air : thence he
looks round and views this universal world.
With simple heart I have beheld him from an ear : his Mother kisses him and he returns her kiss.
5 Him with fair wings though only One in nature, wise singers
shape, with songs, in many figures.
While they at sacrifices fix the metres, they measure out twelve chalices of Soma.
0
■ 6 While they arrange the four and six-and-thirty, and duly order, up to twelve, the measures,
Having disposed the sacrifice thoughtful sages send the Car forward with the Rich and S&man.
7 The Chariot's majesties are fourteen others : seven sages lead
it onward with tlieir voices.
Who will declare to us the ford Apnana, the path whereby they drink first draughts of Soma?
8 The fifteen lauds are in a thousand places: that is as vast as
heaven and earth in measure.
A thousand spots contain the mighty thousand. Vak spread- eth forth as far as Prayer extendeth.
3 The Youthful One: the altar, represented as a woman. With four lochs braided: quadrangular, according to S&yana. Puts on the ordinances: is dressed or arranged in the manner prescribed for sacrifice. Two Birds • probably Arnn and Soma. According to S&yana, the htfsband and bis wife, or the Yajamftua and the Brahman.
4 One: Agni as the Sun, Ilis mother: perhaps, as Prof. Ludwig says, Dawn.
t> Thirty-six grab as, chalices, or saucers for Soma juice or other libations, are to be used at the Agnishtoma, and four in addition at the Atyagnishtoma sacrifice. The, measures: the proper metres for particular rites or parts of the service. The (Jar: the sacrifice. Rich: the holy verse that is recited. Shnan: the psalm that is sung or chanted.
7 Majesties: the abstract used for the concrete, the mighty ones, probably the priests. The ford Apn&m: the passage leading to the place of sacrifice. They : the Gods.
8 That: meaning the fifteen lauds regarded as a whole. The mighty thotcsand: the meaning is uncertain ; ‘the thousand great (functions) are in a thousand places.’—*Wilson. This means, according to SaLyana, that every
function of the body has i A ~ ' r.■**/■-■ Dr. Muir translates:—
* There are a thousand times ‘ ■ . \ thousand times a thous¬
and are their glorious manifestations. 1 Vftb: or Speech, See X. 71 and 125.
HYMN 115.]
THE IUGVJEDA
55P
9 What sage hath learned the metres’ application-? gained Yak, the spirit’s aim and object?
Which ministering priest is called eighth Hero ? Who then hath tracked the two Bay Steeds of Indra?
10 Yoked to his chariot-pole there stood the Coursers: they only travel round earth’s farthest limits.
These, when their driver in his home is settled, receive the allotted meed of their exertion.
• HYMN CXY. AgnL
Verily wondrous is the tender Youngling’s growth who never draweth nigh to drink his Mothers’ milk.
As soon as she who hath no udder bore him }; he,^faring on his. great errand, suddenly grew strong.
2 Then Agni was-his name, most active to bestow* gathering up
the trees with his consuming tooth;
Skilled in fair sactifice,. armed with destroying tongue, im¬ petuous as a bull that snorteth in the*mead.
3 Praise him, your God who, bird-like, rests upon a tree, scatter¬
ing drops of juice and pouring forth his flood,
Speaking aloud with flame as with his lips a priest, and broad¬ ening his paths like one of high command.
4 Thou Everlasting, whom, far-striding fain to burn, the winds,.
uninterrupted, never overcome,
They have approached, as warriors eager for the fight, heroic Trita, guiding him to gain his wish.
5 This Agni is the best of Kanvas, Kauvas’ Friend, Conqueror
of the foe whether afar or near.
May Agni guard the singers, guard the princes well: may Agni grant To us our princes* gracious help.
6 Bo thou, Supilrya, swiftly following, make thyself the lord of
Jatavedas, mightiest of all,
9 Eighth Hero: Agni is meant, as presiding over the seven ritvijas or
ministering priests. -
1 Mis Mothers are the two fire-sticks, the lower o-f which, in which the spark is produced, being she who hath no udder, ;
4 Trita: according to S&yana, him who is stationed in the three fire- receptacles, that is, Agni.
5 /Canvas: a well-known family with which XJpastuta was connected. According to Sfiyana, worshippers in general are meant :•—‘the most earnest of eulogists, the friend of those who praise him.’—Wilson,
ti Supitrya (‘ who hast fair ancestors.’—Wilson) seems to be an epithet of the Itishi as addressed by himself. S&yana applies it to Agni. The con¬ struction of the stanza is difficult, and the translation of the first half, which follows Prof. Ludwig, is somewhat conjectural. Thirsty land; Agni by his intercession causes rain to fall. °
THE HYMNS OF [BOOK X.
560 /
wfho surely gives a boon even in thirsty land, most powerful, prepared to aid us in the wilds.
7 Thus noble Agni with princes and mortal men is lauded, ex¬
cellent for conquering strength with chiefs,
Men who are well-disposed as friends and true to Law, even as the heavens in majesty surpass mankind.
8 0 Son of Strength, Victorious, with this title Upastuta’s most
potent voice reveres thee.
Blest with brave sons by thee we will extol thee, and lengthen out the days of our existence.
9 Thus, Agni, have the sons of Vrishtihavya, the Eishis, the
Upastrrtas invoked thee.
Protect them, guard the singers and the princes. With Vashat! have they come, with hands uplifted, with their uplifted hands and cries of Glory !
HYMN OXVI. Indra.
Drink Soma juice for mighty power and vigour, drink, Strong¬ est One, that thou mayst smite down Vritra.
Drink thou, iuvoked, for strength, and riches : drink thou thy fill of meath and pour it down, 0 Indra.
2 Drink of the foodful juice stirred into motion, drink what thou
choosest of the flowing Soma.
Giver of weal, be joyful in thy spirit, and turn thee hither¬ ward to bless and prosper.
3 Let heavenly Soma gladden thee, 0 Indra, let that effused
among mankind delight thee.
Rejoice in that whereby thougavest freedom, and that whereby thou conquerest thy foemen. 0
4 Let Indra come, impetuous, doubly mighty, to the poured
juice, the Bull, with two Bay Coursers.
With juices pressed in milk, with meath presented, glut ever¬ more thy bolt, 0 Foe-destroyer.
5 Dash down, outflaming their sharp flaming weapons, the strong¬
holds of the men urged on by demons.
I give thee, Mighty One, great strength and conquest: go, meet tby foes and rend them in the battle.
Prof. Grassmann observes: 4 Das Lied enthalt. namentlich in Vers 3—6, manehes Dunkle, sodass hier die Auslegung zweifelhaft bleibt.’
1 Pour it dotm: ‘shower down (blessings).’—Wilson.
3 (Invest freedom : by slaying Vritra: or, riches, according to Sftyana.
4 Foe-destroyer: uruwhtt: according to the St Petersburg Lexicon, ‘ striker of the red clouds * (nrusa^ arusku ?). I adopt S&yana’a explanation.
HYMN 117 .]
THE RIO VEDA .
501
6 Extend afar the votary’s fame and glory, as the firm archer’s
strength drives off the foeman.
Ranged on our side, grown strong in might that conquers, never defeated, still increase thy body.
7 To thee have we presented this oblation: accept it, Sovran
Ruler, free from anger.
Juice, Maghavan, for thee is pressed and ripened : eat, Indra, drink of that which stirs to meet thee.
8 Eat, Indra, these oblations which approach thee: be pleased
with food made ready and with Soma.
With entertainment we receive thee friendly: effectual be the sacrificed wishes. ^
9 I send sweet speech to Indra and to .Agni; with hymns I
speed it like a boat through waters.
Even thus, the Gods seem moving round about'me, the foun¬ tains and bestowers of our riches.
HYMN CXVII. ‘ Liberality.
The Gods have not ordained hunger to be our death : even to the well-fed man comes death in varied shape.
The riches of the liberal never waste away, while he who will not give finds none to comfort him.
2 The man with food in store who, when the needy, comes in
miserable case begging for bread to eat,
Hardens his heart against him—even when of old he did him service—finds not one to comfort him.
3 Bounteous is he who gives unto the beggar who comes to him
in want of food and feeble.
Success attends him in the shout of battle. He makes a friend of him in future troubles.
4 No friend is he who to his friend and comrade who comes im¬
ploring food, will offer nothing.
Let him depart—no home is that to rest in—, and rather seek a stranger to support him.
5 Let the rich satisfy the poor implorer, and bend his eye upon
a longer pathway.
6 A $ the firm archer's strength :■ the construction is obscure :*—* (stretch out), thy strength like strong bows against* our enemies.*—Wilson.
The hymn eulogizes Liberality or Bounty in the shape of gifts of wealth and food.
1 To be our death: men must not attempt to justify their refusal of food to the hungry by saying that the Gods send hunger-as a punishment for sin.
5 Bend his eye upon a longer pathway: carefully consider the future and, not the present only. He himself may need the same assistance hereafter.
36
THE HYMNS OP [HOOK X.
Iliches come new to one, now to another, and like the wheels of cars are ever rolling.
6 The foolish man wins food with fruitless labour: that food— I speak the truth—shall be his ruin.
He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker.
-7 The ploughshare ploughing makes the food that feeds us, and
, with its feet cuts through the path it follows.
Better the speaking than the silent Brahman : the liberal friend outvalues him who gives not.
'8 He with o»e foot hath far outrun the biped, and the two-footed
catches the three-footed. ... „ , ,
Four-footed creatures come when bipeds eall them, and stand and look where five are met togecher.
9 The hands are both alike: their labour differs. The yield of sister milch-kirie is unequal.
Twins even differ in their strength and vigour: two, even kins¬ men, differ in their bounty.
HYMN CXViri. Ag»L
Arnvi, refulgent among men thou slayest the devouring fiend,
Bright Ruler iu thine own abode,
jj Thou springest up when worshipped well: the drops of butter are thy joy
When ladles arc brought near to thee.
;; Honoured with gifts he shines afar, Agni adorable with song:
The dripping ladle halms his face.
6 Shall be his min : with reference to staim T,
7 Active exertion is necessary for success. ^ The speaking Brahman : the priest who duly discharges the task of refutation for which he is engaged.
* A Brahman expounding (the Veda)/- Wilson.
8 The victory is not always theirs who appear to be more richly endowed than others. He with ove foot: tlcaptid. the Sun appears to be meant, elsewhere called Aja-Ekap&d. See VI. 50. 14. The biped is man. The three- footrd if, the old man who walks with a staff and is overtaken by one who does not, require such assistance Tour-footed creatures: dogs. Five: several men together; the dogs being at first uncertain whether their masters are among them or not. PartJctfk, sets of five, ia apparently used with reference to the one, two, three, and four in the preceding compound words. Others explain pahhtfh by ‘steps’ or'traces.'
I have adopted the explanation given by the authors of the Siebemtg Lieder
9 Ah men should be liberal; but we must not expect all to be equally geuercua
'3W hymn has been translated by I>r. Muir, 0. 8, Texts, V. pp. 431—433,
HYMN 119.] THE .MOVEDA. 563
4 Agni with honey in his mouth, honoured with gifts, is balmed
with oil,
Refulgent in his wealth of light. . ,
5 Praised by our hymns thou kindlest thee, Oblation-bearer, for
the Gods :
As such do mortals call on thee.
6 To that Immortal Agni pay worship with oil, ye mortal men,— Lord of the house, whom none deceive.
7 0 Agni, burn the R&kshasas with thine unconquerable flame : Shine guardian of Eternal Law.
8 So, Agni, with thy glowing face burn fierce against the female
fiends,
Shining among Urukshayag.
9 Urukshayas have kindled thee, ^ Oblation-bearer, thee, with
hymns,
Best Worshipper among mankind.
HYMN CXIX. Indra.
This, even this was my resolve, to win a cow, to win a steed : Have I not drunk of Soma juice!
2 Like violent gusts of wind the draughts that I have drunk
have lifted me :
Have I not druuk of Soma juice ?
3 The draughts I drank have borne me up, as fleet-foot horses
draw a car:
Have I not drunk of Soma juice?
4 The hymn hath reached me, like a cow who lows to meet her*
darling calf:
Have I not drunk of Soma juice ? .
5 As a wright bends a chariot-seat so round my heart I bend the
hymn:
Have I not drunk of Soma juice ?
6 Not as a mote within the eye count the Five Tribes of men
with me:
Have I not drunk of Soma juice ?
$ Ufukshayas; members of the Rishfs family.
The Rishi is Indra himself in the form of Lava. He describes his sensa* tiona after drinking Soma juice. But see Bergaigne, 1.151, who considers it to he the utterance of an exhilarated mortal.
1 To win a cow: to strengthen and inspirit himself for battle, and so to win kine and horses for his worshippers.
6 S&yana explains differently* The five castes have not eluded the glance of my eye.*—Wilson.
TEE E7MNS OF
564
[BOOK X
7 The heavens and earth themselves have not grown equal to one
half of me:
Have I not drunk of Soma juice ?
8 I in my grandeur have surpassed the heavens and all this
spacious earth :
Have I not drunk of Soma juice ?
9 Aha! this spacious earth will I deposit either here or there : Have I not drunk of Soma juice ?
10 In one short moment will I smite the earth in fury here or
there:
Have I not drunk of Soma juice?
11 One of my fianks is in the sky; I let the other trail below : Have I not drunk of Soma juice ?
12 I, greatest of the Mighty Ones, am lifted to the firmament: Have I not drunk of Soma juice 1
13 1 seek the worshipper’s abode ; oblation-bearer to the Gods : Have I not drunk of Soma juice?
2
HYMN GXX.
Indra.
In all the worlds That was the Best and Highest whence sprang the Mighty Gods, of splendid valour.
As soon as born he overcomes his foemen, he in whom all who lend him aid are joyful.
Grown mighty in his strength, with ample vigour, he as a foe strikes fear into the D&sa,
Eager to win the breathing and the breathless. All sano thy praise at banquet and oblation.
3 All concentrate on thee their mental vigour, what time these, twice or thrice, are thine assistants.
11 Cp. III. 32.11. ~ ~ ~
£ he 7 rd STih6 is unintelligible, and griham, aa Prof. Ludwig suggests, should, perhaps, be read instead. Oblation-bearer- Indra, m his excitement, fancies that he is Agni. Prof. Grassmann, who with Dr. Muir, considers gnhd to mean servant or minister, places the stanza in his Appendix as a fragment from a hymn to Agni.
The hymn has been translated by Dr. Muir, 0. S. Texts, V. p. 91, by the
( Bo“
meaa!o & according to Sfiyana,' Brahma the original cause of the
universe*
2 Eager to viij'i Prof. Ludwig makes sasni an infinitive. Sdtnih may be the correct reading. See Grassmann, WSrterbuek zum Shveda, The breath-
ond the breathless the animate and the inanimate world
3 Mental vigour: hratnm: ‘ adoration.’-Wilaon. These: Soma in ices Twueor thrice : .With reference, perhaps, to the three daily libations. 3 What
HYMN- 120 .]
tee rig Veda.
565
Blend what is sweeter than the sweet with sweetness: win quickly with our meath that meath in battle.
4 Therefore in thee too, thou who winnest riches, at every ban¬
quet are the sages joyful.
With mightier power, Bold God, extend thy firmness : let not malignant Yatudhanas harm thee.
5 Proudly we put our trust in thee in battles, when we behold
great wealth the prize of combat.
I with my words impel thy weapons onward, and sharpen with my prayer thy vital vigour.
6 Worthy of praises, many-shaped, most skilful, paost energetic,
Aptya of the Aptyas :
He with his might destroys the seven Danus, subduing many . who were deemed his equals.
7 Thou in that house which thy protection guardeth bestowest
wealth, the higher and the lower.
Thou stablishest the two much-wandering Mothers, and bring- est many deeds to their completion.
8 Brihaddiva, the foremost of light-winners, repeats these holy
prayers, this strength to Indva.
He rules the great self-luminous fold of cattle, and all the doors of light hath he thrown open.
9 Thus hath Brihaddiva, the great Athaiwan, spoken to Indra
as himself in person.
The spotless Sisters, they who are his Mothers, with power exalt him and impel him onward.
is sweeter than the+sweet; thine own celestial Soma. S&yana explains the stanza differently ;—‘ To thee all (worshippers) offer adoration, whether those propitiators he two or three. Combine that which is sweeter than the sweet with sweetness, unite that honey with honey.*—Wilson, The ‘two or three/ according to S&yana, are the sacrificer and his wife and child, and the second half of the stanza contains a reference to the propagation of children,
6 Aptya: the name of a class of deitieB, of which Trita Aptya is the chief. ‘ Most accessible of the accessible.*—Wilson. The first line is without a verb : I praise him, may be understood, D&nus: a class of demons.
7 The higher and thelower: heavenly and earthly. Mothers: Heaven anJ Earth,
8 Foremost of light-winners • according to S&yana, ‘ chief of Rishia, and enjoyer of heaven, or servant of Aditya, the Sun, Indra/ Fold of cattle: the region of light.
9 The great Atharvan: ‘the great priest/—Grassmann. As himself: he identifies himself with the God whom he worships* The spotless Sisters , they toho are his Mothers ; according to S4yana, the sister rivers which abide in the mother earth; Yon Roth adopts the reading of Atharva-veda V. 2. 9, m&ta* rtsvari, instead of the mfltaribhvarih of the' text. Heaven and Earth appear to be intended/
566 THE HYMNS OF
. HYMN CXXI.
In the beginning rose Hiranyagarbha, bom Only created beings.
He fixed and holdeth up this earth and heaven, shall we adore with our oblation ?
2 Giver of vital breath, of power and vigour, he whose command¬
ments all the Gods acknowledge :
The Lord of death, whose shade is life immortal. What God, shall we adore with our oblation f
3 Who by his grandeur hath become Sole Euler of all the
moving world that breathes and slumbers ;
He who is Lord of men and Lord of cattle. What God shall we adore with our oblation ?
4 His, through his might, are these snow-covered mountains,
and men call sea and RasH his possession :
His arms are these, his are these heavenly regions. What God shall we adore with our oblation ?
5 By him the heavens are strong and earth is stedfast, by him
light's realm and sky-vault are supported :
By him the regions in mid-atr were measured. What God shall we adore with our oblatiou 1
6 To him, supported by his help, two armies embattled look
while trembling ,in their spirit,
When over them the risen Sun is shining. What God shall we adore with our oblation ?
7 What time the mighty waters came, containing the universal
germ, producing Agni, *
Thence sprang the Gods’ one spirit into being. What God shall we adore with our oblation ?
r BOOH X Ka.
Lord of all What God
Ai, O ^ ; llTO,aj v wie goid-germ;' ’source or goiden-JUgnt;
the Suu’god ‘ as the great power of the universe* from which all other powers and existences, divine aud earthly, are derived, a conception which is the nearest approach t#the later mystical conception of Brahma, the creator of ™tr wot> kb Wallis. VY,Ka$ God; kdsmai &$t>$yet; cui deo? According to others: ‘Worship we Ka the Gad with our oblation.' According to Ludwig, the mean¬ ing is * What other God than Praj&pafci shall we worship ? *
t? a7l{ ^ s ^ U7n ^ ers •* that is of Gods and men. Of men and . ...cattle;
literally^ of Quadruped and biped.’
' * : air * Ra *4: the mythical river of the firmament, - Gf. X, 108. 1.
\ * whence: from the coming of the waters. One spirit ; ikak. om in the text gives two superfluous syllables, and is suspicious.
TEE RI&VEDA.
mi
' inxv 122 .]
•8 He in his might surveyed the floods containing productive force and generating Worship.
He is the God of gods, and none beside him. What God shall we adore with our oblation ? »
9 Ne'er may he harm us who is earth’s Begetter, nor he whose
laws are sure, the heavens’ Creator,
He who brought forth the great and lucid waters. What God shall we adore with our oblation %
10 Praj&pati! thou only comprehendest all these created things, and none beside thee.
Grant us our hearts’ desire when we invoke thee: may we have store of riches in possession. «
HYMN GXXIL Agm.
I praise the God of wondrous might like Indra, the lovely pleasant Guest whom all must welcome.
May Agni, Priest and Master of the household, give hero strength and all-sustaining riches.
10 Agni, graciously accept this song of mine, thou passing wise who knowest every ordinance.
Enwrapped in holy oil further the course of prayer: the Cods bestow according to thy holy law.
3 Immortal, wandering round the seven stations, give, a liberal
Giver, to the pious worshipper,
Wealth, Agni, with brave sons and ready for his use : welcome the man who comes with fuel unto thee.
4 The seven who bring oblations worship thee, the Strong, the
first, the Great Chief Priest, Ensign of sacrifice.
The oil-an<Jinted Bull, Agni who hears, who sends as God full hero strength to him who freely gives.
8 Gen&'ating Warship: 1 giving birth to sacrifice.*—Wilson.
10 Prajdpati: Lord of fife, creatures or creation. Savitar the Sun God is so called in IV. 53. 2. and Soma Pavamdua in IX. 5. 9. Prajdpati Whb after¬ wards the name of a separate God. the bcatower of progeny and ca» tle, and some times invoked as the Creator.
The hvmn has been translated by Dr. Muir, 0 8. Texts, IV., pp. 16, 17 ; by Prof. Max Muller, A. S, Lit. y p. 509. and Vedio ffymKs, Part I. (Saered \ Books of the East. XXXII) p. 1.; by Mr. Wallis, Comolor/y of the Riyved< f> ^ p 50f; by Prof. Peterson, Efymnn from theRigreda / and \>v Dr. t». Bchenm.n, S PJUtosophische Eymnen Aus der Rig~wul Atharva'VedaSwikitd, p. 2-fc.
\ 1 Like Indra: vdsvmna: like the Vaau, or chief V&su. ‘ Like the *un.’—
| Wilson. Riches: or viands.
! 3 Rexen stations; regions of the universe, according to S&yapa,
I 4 The seven ; the priests.
m THE HYMNS OF [BOOH X
f> First messenger art thou, meet for election': drink thou thy till invited to the Amrit.
The Mai ucs in the votary’s house adorned thee; with lauds the Bhrigus gave thee light and glory.
6 Milking the teeming Cow for all-sustaining food, 0 Wise One,
for the worship-loving worshipper,
Thou, Agui, dropping oil, thrice lighting works of Law, show- est thy wisdom circling home and sacrifice.
7 They who at flashing of this dawn appointed thee their mes¬
senger, these men have paid thee reverence.
Cods strengthened thee for work that must be glorified, Agni, while they made batter pure for sacrifice.
8 Arrangers in our synods, Agni, while they sang, Vasishtha’s
sons have called thee down, the Potent One.
Maintain the growth of wealth wirh men who sacrifice. Ye Gods, preserve us with your blessings evermore.
HYMN CXXIII. Vena.
See, Vena, born in light, hath driven hither, on chariot of the air, the Calves of Pri ni.
Singers with hymns caress him as an infant there where the waters and the sunlight mingle.
2 Vena draws up his wave from out the ocean: mist-horn, the fair one’s back is made apparent, brightly he shone aloft on Order’s summit: the hosts san<* glory to their common birthplace.
d Full many, lowing to their joint-possession, dwelling together stood the Darling’s Mothers.
Ascending to the lofty height of Order, the bands of singers sip the sweets of Amrit.
7 (rods ; here meaning priests. * Verily there are two kinds of gods*; for indeed, the gods are the gods, and the Br&htnans who have studied and teach ■My lore are the human gods’ {Sttapatka* BrdJmana, II. 2. 2. ti ; S. £.
-X. £ f. _ * *
Venn, ‘theloving Sun’ of I. 83. 5, K&nta or ‘ the beloved,’ is said by the nrliohas}-. m this plac« to be madhyasthdno devah ‘the God of the middle* region. He is, apparently, the Sun as he rises in the mist and dew of the nmrmng.
1 Prtsni, the Speckled Cow, is the variegated cloud, and her Calves are the masses of mist which the Sun dispels.
2 Ocean: the sea of air. On Order's summit: * on the summit of nature’s course, Wallis, Order , here and in the following stanza, is Kosmos, the orde^d - Wre ; r:Wtod universe. ^ Common birthplace: the sky.
r * »'! ' * : *■' °hild which they have produced in common, Tht
jJarhng $ Mothers ; the Dawns, or the Waters, or the songs.
HYMN- 123 .]
THE RIGYEDA.
569
4- Knowing his form, the sages yearned to'meet him : they have , come nigh to hear'the wild Bull's bellow.
Performing sacrifice they reached the river: for the Gandharva found the immortal waters.
5 The Apsaras, the Lady, sweetly smiling, supports her Lover
in sublimest heaven.
In his Friend's dwelling as a Friend he wanders: he, Vena, rests him on his golden pinion.
6 They gaze on thee with longing in their spirit, as on a strong¬
winged bird that rhounteth sky-ward ;
On thee with wings. of gold,. Varana's envoy, t^e Bird that hasteneth to the home of Yama.
7 Erect, to heaven hath the Gandharva mounted, pointing at
us his many-coloured weapons;
Clad in sweet raiment beautiful to look on, for he, as light, produceth forms that'please us.
8 When as a spark he cometh near the ocean, still looking with
a vulture’s eye to heaven,
His lustre, joying in its own bright splendour, maketb dear glories in the lowest region.
4 The wild Bull's bellow: the sound made by the dropping Soma juice. The Gandharva,: Vena, the rising Sun.
5 The Apsaras: the celestial nymph who symbolizes the waters of heave n. Her Lover: Vena, the Gandharva, Silrya. * Our hymn illustrates the two-, senses in which the sun is brought into connection with the waters ; first, as penetrating with his beams the watery masses of the sky, and secondly iu the. assimilation of his ligh^i to the waters, as soma or ambrosia, whence the depths of light become the aerial ocean. This association is stereotyped in the union of the Gandharvaa and the Apsarases.’—Wallis. His Friend's dwelling : the mansion of his father Heaven.
6 Varuna's envoy * the setting sun. Cf. VII. 87. 6. Yama: Cf. X. 14. 7. ■
7 Clad in sweet raiment: surabhi , sweet, may, as Mr. Wallis conjectures, be a play on the word gandha , occurring in the name Gandharva. Stanzas 7. and 8 merely recapitulate, as Ludwig observes, the deeds of Silrya,. first as the light of living men and then as the illuminator of the regions below the earth.
The hymn is one of the obscurest in the whole Kigveda. MahSdhara inter¬ prets Vena by chandra y the Moon. Wilson says : ‘ The general purport of the EuHa makes it [Vena] equivalent to the thunder-cloud ’ Von Both, whom Grassmann follows, identifies Vena Gandharva with theBainbow. According to Ludwig Vena is the Moon and the Gandharva is the Sun. Mr. Wallis has translated and explained the hymn in his Cpsmologg of the Rigveda , pp. 34 ff. For a different interpretation see Hillebrandt, V. I. 43uff. and Ludwig’s criticisms thereon {Ueber die neuesten-Arbeiten, u: w., p. 109f). See also Ber- gaigne, II. 38— 40. .. . . .
570 THE HYMNS OF [BOOK X>
HYMN CXX1V. Agni, Etc,
Come to this sacrifice of ours, 0 Agni, threefold, with seven threads and five divisions.
Be our oblation-bearer and preceder; thou hast lain long enough in during darkness.
2 I come a God foreseeing from the godless to immortality by
secret pathways,
While I, ungracious one, desert the gracious, leave mine own friends and seek the kin of strangers.
3 I, looking to the guest of other lineage, have founded many a
rule of Law and Order.
I bid farewell to the Great God, the Father, and, for neglect, obtain my share of worship.
4 I tarried many a year within this altar: I leave tbe Father,
for my choice is Indra,
Away pass Agni, Varuna, and Soma. Kule ever changes : this 1 come to favour.
5 These Asuras have lost their powers of magic. But thou, 0
Varuna, if thou dost love me,
0 King, discerning truth and right from falsehood, come and be Lord and Euler of my kingdom.
6 Here is the light of heaven, here all is lovely; here there is
radiance, here is air’s wide region.
Let us two slaughter Vrifcra. Forth, 0 Soma! Thou art obla¬ tion : we therewith will serve thee.
I
1 Indra speaks. Threefold: performed with, three daily libations ; or com*, prising the p&kayajila, tbe haviryajfia, and the somapajha } the simple domes¬ tic oblation, the oblation of clarified butter, etc,, and* the offering of Soma juice. With seven threads; conducted by the seven chief priests. With five divisions : with five oblations, or regulated by the Yajarntaa and four of the chief priests, according to Sfiyana. The ..t..’.errata
2 A<ni speaks. He has Mfc Varuna, .r.'iY..: ■ a Deity, whose
power was waning, and associated bimseu wuii iudra wno nas superseded that God. From, the godless: from Varum who in the decline of his supre¬ macy has neglected Agni aud sacrifice. S&yana interprets the first line dif¬ ferently :—‘From being no divinity I issue a divinity from the cave at the solicitation (of the gods), and being manifest I attain immortality/—Wilson. Seek the kin of strangers: come to he born and domesticated in.a new place, with Indra.
3 Of other lineage t of the other branch ; terrestrial fire. Father: Varuna
4 Within this altar: or, close to this Varuna. This: the supremacy of Indra.
5 Indra speaks, These Asuras: Agni, Varuna, and Soma. Corns and be Lord: Indra offers Varuna spiritual and moral sovereignty as compensation for Ids loss of general supremacy.
Let ut two: the exhortation is addressed by Indra. to Soma,. Vritra: regarded as in league with Varuna, the fiendish enemy in the shape of Varuna.
' 0 ' •
TEE RIGVEDA.
571
BYMN 125.]
7 The Sage hath fixed his form by wisdom in the heavens: Va-
runa with no violence let the waters flow.
Like women-folk, the floods that bring prosperity have caught his hue and colour as they gleamed and shone.
8 These wait upon his loftiest power and vigour: he dwells in
these who triumph in their Godhead ;
And they, like people who elect their ruler, have in abhor¬ rence turned away from Vritra.
9 They call him Swan, the abhorrent floods’ Companion, moving
in friendship with celestial Waters.
The poets in their thought have looked on Indra swiftly ap¬ proaching when Anushtup calls him. *
HYMN CXXV. V&k.
I travel with the Rudras and the Yasus, with the Adityaa and All-Gods I wander.
I hold aloft both Yaruna and Mitra, Indra and Agni, and the Pair of Asvins.
2 I cherish and sustain high-swelling Soma, and Tvashtar I sup¬
port, Pushan, and Bhaga.
I load with wealth the zealous sacrifioer who pours the juice and offers his oblation.
3 |l am the Queen, the gatherer-up of treasures, most thoughtful,
first of those who merit worship.
Thus Gods have stablished me in many places with many homes to enter and abide in.
4 Through me alone all eat the food that feeds them,—each
man who sees, breathes, hears the word outspoken.
They know iir not, but yet they dwell beside me. Hear, one and all, the truth as I declare it A _ ^
7 The Sage: perhaps Soma, in answer to Indra’s appeal; Mitra, according
to S&yana. ^
8 j His loftiest power: the supreme might of Indra.
9 This stanza appears to have been added on account of the occurrence of the word Mbhatsitndvn (abhorreniium) which seems to connect it with, the preceding stanza where bibhatstivah (abhorrentea) occurs. Swan .* hahsa: S&rya the Sun-God is sometimes so called. Cf. IV. 40. 5. Swiftly approach¬ ing when Anushtup calls him; c or the ceaselessly moving Indra, who is worthy to be. praised with an Anushtubh * —Wilson. Or, ‘dancing the Anushtup, according to Prof. Max Muller's* interpretation. .
M. Bergaigne haa translated and explained this hymn. See La Religion Vidique, III. pp. 145—149. See also Book IV. 42, for hints of the rivalry between Varuna and Indra.
V&k is Speech personified, the Word, the first creation and representative of Spirit, and the means of communication between meu aud Goda, Here she is said to be the daughter of the Kishi Ambhrino,
m 'THE HYMNS OF [BOOH X
5 I, verily, myself announce and utter the word that Gods and
men alike shall welcome,
I make the man I love exceeding mighty, make him a sage, a Eishi, and a Brahman.
6 I bend the bow for Rudra that his arrow may strike and slay
the hater of devotion.
I rouse and order battle for the people, and I have penetrated Earth and Heaven.
7 (On the world’s summit I bring forth the Father: my home is
in the waters, in the ocean.
Thence I extend o’er all existing creatures, and touch even yonder heaven with my forehead.
8 I breathe a strong breath like the wind and tempest, the while
I hold together all existence.
Beyond this wide earth and beyond the heavens I have become ■ so mighty in my grandeur.J
HYMN CXXYI. ' Visvedevas,
'No peril, no severe distress, *ye Gods, affects the mortal man
Whom Aryaman and Mitra lead, and Varuna, of one accord, beyond his foes.
2 This very thing do we desire, Varuna, Mitra, Aryaman,
• Whereby ye guhrd the mortal man from sore distress, and lead him safe beyond his foes.
3* These are, each one, onr present helps, Varuna, Mitra, Arya¬ man,
Best leaders, best’ deliverers to lead us on and bear us safe beyond our foes.
7 The Father : Heaven or Sky, produced from V&k identified with Para- the supreme and universal Soul.
The hymn has been translated by Colebrooke, Miscellaneous Essays, I. 32 ; by the authors of the Siebenzig IAeder; by Prof. Peterson, Hymns from the lligvtda (Bombay Sanskrit Series); and by Prof. Whitney, Notes to Cole- biooke’s Essay on the Vedas, p. 113.
Mr. Wallis observes: 'Vac, 'Speech* is celebrated alone in two whole hymns, X 71. and X. 125., of which the former shows that the primary application of the name was to the voice of the hymn, ‘ the means of com¬ munication between heaven and earth at the sacrifice. The other hymn illustrates the constant assimilation of the varied phenomena of nature to the sacrifice; all that has a voice in nature, the thunder of the storm, the reawaking of life at dawn, with songs of rejoicing over the new birth of the world, are embodied in this V&c in the same way as it is # said of Brihaspati, that he embraces all things that are. It is thus another expression for that idea of the unity of the world, which we have seen crowning the mystical speculations of all the more abstract hymns of the collection/— Cosmology of the Rigveda, p. 85. See also Weber, Vfie und Aoyog, Indische Studies IX, 473—480 ; and Max Muller, The Veddnta Philosophy, 144-147.
HYMN 127.]
THE RIGYEDA.
573
4 Ye compass round and guard each man, Varuna, Mitra, Arya-
man:
In your dear keeping may we be, ye who are excellent as guides beyond our foes.
5 & dityas are beyond all foes,—Varuna, Mitra, Aryaman : Strong Rudra with the Marut host, Indra, Agni let us call for
. weal beyond our foes.
6 These lead us safely over all, Varuna, Mitra, Aryaman,
These who are Kings of living men, over all troubles far away
beyond our foes.
7 May they^give bliss to aid us well, Varuna, Mitra, Aryaman : May the Adityas, when we pray, grant us wide shelter and
defence beyond our foes.
8 As in this place, 0 Holy Ones, ye Vasus freed even the-Gauri
when her feet were fettered,
So free us now from trouble and affliction : and let our life be lengthened still, 0 Agni.
HYMN CXXVII. Night.
With all her eyes the Goddess Night looks forth approaching many a spot:
She hath put all her glories on.
2 Immortal, she hath filled the waste, the Goddess hath filled
' height and depth :
She conquers darkness with her light.
3 The Goddess as she comes hath set the Dawn her Sister in her
place:
And then the darkness vanishes.
4 So favour us this night, 0 thou whose pathways we have visited As birds their nest upon the tree.
5 The villagers have sought their homes, and all that walks
and all that flies,
Even the falcons fain for prey.
<> Keep off the she-wolf and the wolf; 0 frrmya, keep the thief away:
Easy be thou for us to pass.
8 Gauri: the wild-cow, the female of the Gaura or Bos Gaurus. The Vasus are said to have- delivered her from Viav&vasu the Gandharva,
2 The waste: the expanded (firmament). 1 *• —Wilson.
<5 fffmyd: * undulating *; JSTight.
574
TUB HYMNS OF [BOOK X,
7 Clearly hath she come nigh to me who decks the dark with
richest hues:
0 Morning, cancel it like debts.
8 These have I brought to thee like kine. 0 Night, thou Child
of Heaven, accept This laud as fur a conqueror.
• HYMN CXXVIIL Yisvedevas.
Lkt me win glory, Agni, in our battles : enkindling thee, may we support our bodies.
May the four regions bend and bow before me : with thee for guardiam may we win in combat.
% xMay all the Gods be on my side in battle, the Maruts led by ludra, Vishnu, Agni.
Mine be the middle aii^s extended region, and may the wind blow favouring these my wishes.
3 May the Gods grant me riches; may the blessing and invoca¬ tion of the Gods assist me.
Foremost in fight be the divine Invokers : may we, nn wounded have brave heroes round us. *
4 For me let them present all mine oblations, and let my mind's intention be accomplished.
May I be guiltless of the least transgression: and, all ye Gods do ye combine to bless us. '
5 Ye six divine Expanses, grant us freedom : here, all ve Gods
acquit yourselves like heroes. J 7
Let us not lose our children or our bodies; let us not benefit the foe, King Soma I
6 **»'. ™r
Let these thy foes turnback and seek their houses and let their thought who watch at home be ruined.
8 : verses.
IIYMN 129.] TUB RIGVEDA. 4 * 575
7 Lord of the world, Creator of creators : the saviour God who
overcomes the foeman.
May Gods, Brihaspati, both Asvins shelter from ill this sacri¬ fice and sacrificer.
' dr
8 Foodful, and much-invoked, at this our calling may the great
Bull vouchsafe us wide protection.
Lord of Bay Coursers, Indra, bless our children : harm us not, give us not as prey to others.
9 Let those who are our foemen stay afar from ns ; with Indra
and with Agni we will drive them off.
Vasus, Adityas, Rudras have exalted me, made me far-reach¬ ing, mighty, thinker, sovran lord. ^
HYMN CXXIX. Creation.
Then was not non-existent nor existent: there was no realm of air, no sky beyond it.
What covered in, and where? and what gave shelter? Was water there, unfathomed depth of water ?
2 Death was not then, nor was there aught immortal: no sign
was there, the day’s and night's divider.
That One Thing, breathless, breathed by its own nature : apart from 3t was nothing whatsoever.
3 Darkness there was : at first concealed in darkness this All
was in discriminated chaos.
All that existed then was void and formless: by the great power of Warmth was born that Unit.
4 Thereafter rose Desire in the beginning, Desire, the primal
seed and gprm of Spirit.
Sages who searched with their heart’s thought discovered the existent’s kinship in the non-existent.
7 After Creator of creators $&yana supplies tam devairt s£aumi f ‘that God I praise/ Indra or Suvitar ia intended
8 The great Ball: Indra. -
1 Then: in the beginning, lion-existent; dsat: that does not yet actually exiBt, but which has in itself the latent potentiality of existence, * There was a certain unapparent condition/ says an Indian Commentator, 4 which, from the absence of distinctness, was not an * entity/ while from its being the instrument of the world’s production, it was not a * non-entity.’ *
“ 2 That One Thing: the single primordial substance, the unit out of which tfie universe was developed. Cp. I. 164. 6 and 46.
.3 Warmth: Prof. Wilson, following S&yana, translates tdpasah by * austeri¬ ty.’ meaning the contemplation of the things that were to be created. M. Burnout, in La Science des Religions , pp. 207ff, has shown how warmth was regarded by the Ary as as the principle explaining movement, life, and thought. 4 Dmrs ; SAma, Eros, or Love. Sages ; ancient Biahia.
m TEE EYMNS OF [BOOK X.
5 Transversely was their severing line extended: what was
above it then, and what below it ?
There were begetters, there were mighty forces, free action here and energy up yonder.
6 Who verily knows and who can here declare it, whence it was
born and whence comes this creation ?
The Gods are later than this world’s production. Who knows then whence it first came into being ?
7 He, the first origin of this creation, whether he formed it all or
did not form it,
Whose eye controls this world in highest heaven, he verily knows ifc, or perhaps he knows not.
HYMN CXXX. Creation.
The sacrifice drawn out with threads on every side, stretched by a hundred sacred ministers and one,—
This do these Fathers weave who hitherward are come : they sit beside the warp and cry, Weave forth, weave back.
2 The Man extends it and the Man unbinds it: even to this
vault of heaven hath he outspun it.
These pegs are fastened to the seat of worship : they made the Sama-hymns their weaving-shuttles.
3 What were the rule, the order and the model ? What were
the wooden fender &nd the butter?
What were the hymn, the chant, the recitation, when to the God' all Deities paid worship ?
5 Line ,* a line drawn by the ancient Rishis to make a division between the upper world and the lower, and to bring duality out of unity. ‘ Begetters : the Fathers may be meant. Free action: the happiness of the'Fathers. The stanza is obscure, aud its connexion with stanza 4 is not obvious. An in¬ tervening stanza may, perhaps, have been lost.
The hymn has been translated by Colebrooke, Miscellaneous Essays, I. pp, 33, 34 ; by Dr. Muir, 0 . S. Texts , V. 356, 357 ; by the authors of the Sieben- zig Lieder, and by Mr. Wallis, Cosmology of the Rigveda , pp. 59 if. * The latest of the many Commentators on this hyifm are Professor Whitney in the Journal of the American Oriental Society, vol. xi. p. cix, and Dr. Scherman, Philosophische Hymnen aus der Rig-und Atharva-vedaSumhita, 1887.’—Wallis. See Prof. Max Muller, Eistory of Ancient Sanskrit Literature, , pp. 559-—563.
As the subject of the hymn is creation typified and originated by the mys¬ terious : .vi". r 'ip. X. 90),«• Praj&pati the Creator is said by S£yana to be th ^. !: U is Yajfia (Sacrifice) Praj&pati’s son.
1 The sacnfice: sarydtmako yajnah; the sacrifice which constitutes creation.
—S&yana, A hundred cpnd one: meaning an indefinitely large number. Fathers: S&yanaexplains pitdrah here by
2 The Man: the first Man or : hr-./:.a. A iV,.: a. Ppaj&pati, accord¬ ing to S4yana. * - ‘
3 Wooden fender: the .enclosing sticks placed round the sacrificial fire, .
KTMN 131.] THE RIG VEDA. 577
4 Closely was G&yatrl conjoined with Agni, and closely Savitar
combined with Ushnih.
Brilliant with Ukthas, Soma joined Anushtup: Brihaspati’s voice by Brihati was aided.
5 Viraj adhered to Varuna and Mitra : here Trishtup day by day
was Indra’s portion*
Jagati entered all the Gods together: so by this knowledge men were raised to Rishis.
6 So by this knowledge men were raised to Rishis, when ancient
sacrifice sprang up, our Fathers.
With the mind’s eye I think that l behold them who first per¬ formed this sacrificial worship.
7 They who were versed in ritual and metre, in hymns and rules,
were the Seyen Godlike Rishis.
Viewing the path of those of old, the sages have taken up the reins like chariot-drivers.
HYMN CXXXL
Daiys all our enemies away, 0 Indra, the western, mighty Conqueror, and the eastern.
Hero, drive off our northern foes and southern, that we in thy wide shelter may be joyful.
:2 What then 1 As men whose fields are full of barley reap the ripe corn removing it in order,
So bring the food of those men, bring it hither, who went not to prepare the grass for worship.
j 3 Men come not with one horse at sacred seasons; thus they obtain no honour in assemblies.
/ Sages desiring herds of kine and horses strengthen the mighty Indra for hjs friendship.
i Brilliant with Ukthas: ‘gladdening (us) through hymns (ukthas ).'— Muir. Brihaspati's voice: because his duty was to speak as Priest. Accord¬ ing to the Aitareya-Brdhmana„ III. 13, Prajstpati ‘allotted to the deities their (different) parts in the sacrifice and metres.’
5 Day by day: was Indra’s portion of the mid-day (oblation).’—Wilson.
6 I behold them.: or, according to Prof. Ludwig’s interpretation ;—‘ These with the eyes of mind, I think, beheld them.*
7 ‘ The seven Rishis here are not the 4ngirases, but BharadvAja, I^asyapa, Gotama, Atri, Vasxshtha, Visv&mitra, and Jamadagni. The knowledge of the ritual is derived from the divine priests ; the sages or Rishis have followed them in sacrificing, and modem priests are only imitators of those whp preceded them.’—Ludwig.
The hymn has been translated by Dr. Muir, 0 S. Texts , III. pp. 278, 2/9, and by Prof. Whitney, Notes to Oolebrooke’s Essay on the Fedas, p. 114.
3 With one horse : it seems to have been considered undignified and dirt- reputable for a wealthy man to come to the sacrifice in a one-horse car \ but the precise meaning of the first line is Bomewhat uncertain.
37
578 TEE HYMNS'OF [BOOK X.
‘ 4 Ye, Asvins, Lords of Splendour, drank full draughts of grate¬ ful Soma juice,
Aud aided Indra in bis work with Nattmchi of Asura birth.
5 As parents aid a son, both Asvins, Indra, aided thee with their
wondrous powers and wisdom.
When thou, with might, hadst drunk the draught that glad¬ dens, Sarasvafei, 0 Maghavan, refreshed thee.
6 Indra is strong to save,, rich in assistance : may he, possessing
all, be kind and gracious. t
May he disperse our foes- and give* us safety,, and may we be the lords* of hero vigour,
% May we enjoy his favour, his- the- Holy: may we enjoy his blessed loving-kindness.
May this rich Indra, as our good Protector, drive off and keep afar all those who hate us.
HYMN CXXXII. Mitra. Vanina.
May Dyaus the Lord of lauded wealth, and Earth stand by the man who offers sacrifice,
And may the Asvins, both the Gods, strengthen, the worship¬ per with bliss.
% As such we honour you, Mifcra and Varuna, with hasty 2 *eal,
■ most blest, you who sustain the folk.
So- may we, through your frienship* forthe worshipper,, subdue the fiends.
3- And when we seek to win your love and friendship; we who have precious wealth in our possession,
Or when the worshipper augments his riches* let not his trea¬ sures be shut up*
4 That other, Asura! too was horn of Heaven : thou art, 0 1 Va¬ nina, the King of all men.
The chariot’s Lord was well content, forbearing, to anger Heath* by sin so great.
4 Hillebrandt, V. AT., I. 146, and Eggelimg, Sacred Books of the Eas%. XXI. 135, interpret differently. The myth referred to in the following stanza haa not been preserved. See Weber, Ueber dbn Mjasdya, pp> 95, 101.
4 That other: Mitra. The chariot's Lord: literally, *'head'of the chariot.’ The meaning is uncertain'. I find the rest of* the hymn unintelligible. Prof. Ludwig conjectures that two brothers. Nrimedhas and Sumedhas, had con¬ tended for sovereignty, and that the adherents of one had wished to put the* other brother to death, but had not carried out their purpose. Safeapiifc*, absolve* and purifies the former,, and the;bruthers are reconciled. *
JSTMN 133.] THE JRIQVEDA. m
5 This sin hath Sakaputa here committed. Heroes who fled to
their dear friend he sl&yeth,
When the Steed bringeth down your grace and favour in bodies dear and worshipful.
6 Your Mother Aditi, ye wise, was purified with water even as
earth is purified from heaven.
Show love and kindness here below: wash her in rays of heavenly light.
7 Ye Twain have seated you as Lords of Wealth, as one who
mounts a car to him who sits upon the pole, upon the wood. These our disheartened tribes Nrimedbas saved from woe, Sumedhas saved from woe.
HYMN CXXXIII. Indr a-.
Sing strength to Indra that shall set his chariot in the fore¬ most place.
Giver of room in closest fight, slayer of foes in shock of war, be thou our great encourager. Let the weak bowstrings break upon the bows of feeble enemies.
. 2 Thou didst destroy the Dragon; thou sentest the rivers down to earth.
Foeless, 0 Indra, wast thou born. Thou tendest well each choicest thing. Therefore we draw us close to thee. Let the weak bowstrings, etc.
3 Destroyed be all malignities and all our enemy’s designs.
Thy holt thou castest at the foe, 0 Indra, who would smite us
dead : thy liberal bounty gives us wealth.
4 The robber people round about, Indra, who watch and aim at
us,—■
Trample them down beneath thy foot; a conquering scatterer art thou.’
5 Whoso assails us, Indra, be the man a stranger or akin.
Bring down, thyself, his strength although it be as vast as are
the heavens.
6 Glose to thy friendship do we cling, 0 Indra, and depend on
thee.
f Lead us beyond all pain and grief along the path of holy Law.
6 The Steed: the Sun.—Ludwig. Tour grace: Mitra's and Yanina’s.
6 Your Mother Aditi: perhaps the mother of the two brothers is intended.—
Ludwig. -
2 Let the weak homtringSj etc ; the refrain is repeated in all the stanza* except the last.
580 THE HYMNS OF [BOOK X.
7 Do thou bestow upon us her, 0 Indra, who yields according to the singer’s longing,
That the great Cow may, with exhaustless udder, pouring a thousand streams, give milk to feed us,
HYMNCXXXIY. Indr*.
As, like the Morning, thou hast filled, 0 Indra, both the earth and heaven,
So as the Mighty One, great King of all the mighty world of men, the Goddess Mother brought thee forth, the Blessed Mother gave thee life.
2 Relax thSt mortal’s stubborn strength whose heart is bent on
wickedness.
Trample him down beneath tby feet who watches for and aims at us. The Goddess Mother brought thee forth, etc.
3 Shake down, 0 Slayer of the foe, those great all-splendid energies.
• With all thy /powers, 0 Sakra, all thine helps, 0 Indra, shako
, them down;
4 As thou, 0 Satakratu, thou, 0 Indra, sbakeat all things down As wealth for him who sheds the juice, with thine assistance
thousandfold.
5 Around, on every side like drops of sweat let lightning-flashes
fall.
' Let all malevolence pass away from us like threads of Dfirva grass.
6 Thou bearest in thine hand a lance like a long hook, great
Counsellor !
As with his foremost foot a goat, draw down the branch, 0 Maghavan.
7 Never, 0 Gods, do we offend, nor are we ever obstinate: we
walk as holy texts command.
Closely we clasp and cling to you, cling to your sides, beneath your arms.
' 7 The great Cow: probably the Earth.
1 The Goddess Mother; Aditi, The refrain is repeated in all the stanit** except the last.
3 Energies: influences in the shape of rain and sunlight
4 ISatakratu: or, Lord of Hundred Powers.
5 JMrvd grass: Panicura Daotylon ; a species of bent grass whose filaments aketch.horizoutally away from the stem.
;C She branch: that is loaded with fruit for us. \
EYMN 13$.] TEE RIG VELA. 581
HYMN CXXXV. Yam*.
In the Tree clothed with goodly leaves where Yaraa drinketh with the Gods,
The Father, Master of the house, tendeth with love our an¬ cient Sires.
2 I looked reluctantly on him who cherishes those men of old, On him who treads that evil path, and then I yearned for
this again.
3 Thou mountest, though thou dost not see, 0 Child, the new
and wheel-less car
Which thou hast fashioned mentally, one-poled but turning every way. ^
i The car which thou hast made to roll hitherward from the Sages, Child I
This hath theSaman followed close, hence, laid together on a ship.
5 Who was the fa.th.er of the child ? Who made the chariot roll
away?
Who will this day declare to us how the funereal gift was made ?
6 When the funereal gift was placed, straightway the. point of
flame appeared.
A depth extended in the front: a passage out was made behind
7 Here is the seat where Yama dwells, that which is called the
Home of Gods:
Here minstrels blow the flute for him: here he is glorified with songs.
1 The Tree: where the spirits of the pious dead reBt after their labours. The.Father: Yama.
2 The spirit of the dead child speaks. I yearned for this: to return to' the world of life.
3 Yama speaks. Fashioned mentally ; figuratively prepared by being burnt on the funeral pile.
5 Ship: meaning, apparently, the funeral pile. The funereal gift: the meaning of anudiyt is uncertain. * Restitution/—Wilson. ‘Surrender* or 'delivery/ according to Prof. Zimmer, Stanzas 5—7 are spoken by the poet.
6 A depth: the meaning is obscure. Passage out: probably for the removal of the ashes.
The subject of the hymn appears to be the funeral ceremony of a boy (kumdra, said by some to be the name of a man). According to the legend cited by Sly ana a youth named Nachiketas was sent by bis father to the' kingdom of Yama who treated him kindly and allowed ,bim to return to this world. ‘ The hymn is made throughout applicable to Aditya as well as to Yama, with, if possible, a still greater degree of obscurity. It seems to have been the basis of the discussion in the Taittiriya Brlhmana (III. 11. 8) and in the Kathi Upanishad, respecting what becomes of the soul after death, in dialogues between Nachiketas and Yama/—Wilson,
THE HYMNS OF
{BOOK X,
582
HYMN CXXXYI. Kemns.
He with the long loose looks supports Agni, and moisture, heaven, and earth:
He is all sky to look upon : he with long hair is called this light.
2 The Munis, girdled with the wind, wear garments soiled of
yellow hue.
They, following the wind’s swift course go where the Gods have gone before.
3 Transported with our Munihood we have pressed on into the
winds:
You therefore, mortal men, behold our natural bodies and : no more.
4 The Muni, made associate in the holy work of every God,
; Looking upon all varied forms flies through the region of the air. b The Steed of Y&ta, Y&yu’s friend, the Muni, by the Gods impelled,
In both the oceans hath his home, in eastern and in western sea.
6 Treading the path of sylvan beasts, Gandharvas, and Ap*
sarases,
He with long locks, who knows the wish, is a sweet most delightful friend.
7 V&yu hath churned for him: for him he poundeth things
most hard to bend,
When he with long loose locks hath drunk, with Rudra, water from the cup.
The Kesins, Tcestml t, wearers of long loose hair, are Agpi, Y&yu, and Shrya. Bach stanza has for its Rishi one of the seven sons of YAtarasaua. See Index of Hymns.
1 He with the long loose lo'ch: probably the ascetic, the Muni or Yogt. According to SAyapa, the radiant Sun, Moisture: vishdm, usually meaning 4 poison * is so explained in this place.
2 Munis: ascetics inspired or in a state of ecstasy. Girdled with the wind : exposed without girdles to the wind. According to S Ay ana, sons of Y&ta- rasana, or Wind-Girdled.
5 In loth the oceans: everywhere in the firmament from its eastern to its western extremity.
4 The hymn shows the conception that by a life of sanctity the Muni can, attain to the f- -V > / 1 1 iifcies of the air, the YAyus, the Rudraa, the
Apsarasas, ai. I ■ ' and, furnished like them with wonderful
powers, can travel along with them on their course.The beautiful-haired,
the long-haired, that is to say, the Muni, who during the time of his austeri¬ ties does not shave his hair, upholds fire, moisture, heaven, and earth, and resembles the world of light, ideas which the later literature so largely con¬ tains/—You Roth, quoted by Dr. Muir, 0. S. Texts } IY. 319, the hymn being transliterated and translated on page 318. *
HYMN 138.]
THE R1GVEDA,' 583
HYMN CXXXVII. Visvedevas.
Ye Gods, raise up ouce more the man whom ye have humbled and brought low.
O Gods, restore to life again the man who hath committed sin.
2 Two several winds are blowing here, from Sindh u, from a
distaut land.
May one breathe energy to thee, the other blow disease away.
3 Hither, 0 Wind, blow healing balm, blow all disease away,
thou Wind;
For thou who hast all medicine comest as envoy of the Gods.
4 I am come nigh to thee with balms to give thee rest and keep
thee safe.
I bring thee blessed strength, I drive thy weakening malady away. 45 Here let the Gods deliver him, the Maruts’ baud deliver him: AU things that be deliver him that he be freed from his disease.
4) The Waters have their healing power, the Waters drive disease away.
The Waters have a balm for all: let them make medicine for tht*e.
' $ The tongue that leads the voice precedes. Then with our ten¬ fold-branching hands,
With these two ehasers of disease we stroke thee with a gentle touch.
HYMN CXXXVIXI. indra.
Allied with thee in friendship, Indra, these thy priests, re¬ membering Holy Law, rent Vritra limb from limb,
When they bestowed the Dawns and let the waters flow, and when thou didst chastise dragons at Kutsa’s call.
3 Thou sen test,forth productive powers, clavest the hills, thou dravest forth the kine, thou drankest pleasant meath.
Thou gavest iucrease through this Tree’s surpassing might. The Sun shone by the hymn that sprang from Holy Law,
Each stanza is ascribed to one of the seven great Rishis. See Index of Hymns. The hymn is a charm to restore a sick man to health. Of. Hymns of the Atharva-veda, IV. 13.
1 Who hath committed sin: sickness and death being regarded as the conse¬ quence of sin. *
2 Sindku: or, ocean.
4 The Wind speaks. Weakening malady; yakshma may be sickness in gene- , ral, or the name of a large class of diseases, probably of a consumptive nature.
7 The stanza is important as showing that the Indians employed touches or laying-on of hands to relieve suffering or to restore health. Op. X. CO. 12.
1 Thy priests: the Augirases. But see Vedic Hymns , I. p. 44. Didst shastne: this clause is very difficult. I adopt Prof. Grassmann’s interpretation.
% This Tree's surpassing might: the power of the juice of the Soma plant.
'584 THE HYMNS OF . [BOOK X
3 In tbc raid-way of heaven the Sau unyoked his oar: the Arya
fo\m& a match to meet his Dasa foe.
Associate with Rijisvan Indra overthrew the solid forts of Pipru, conjuriug Asura.
4 He boldly cast down forts which none had e’er assailed : un¬
wearied he destroyed the godless treasure-stores.
Like Sun and Moon he took the stronghold’s wealth away, and, praised in song, demolished foes with flashing dart.
5 Armed with resistless weopons, with vast power to cleave, the
Vritra-slayer whets his darts and deals forth wounds. Bright Ushas was afraid of Indra’s slaughtering bolt : she went upon her way and left her chariot there.
6 These are*thy famous exploits, only thine, when thou alone
hast left the other reft of sacrifice.
Thou in the heavens bast set the ordering of the Moons : the Father bears the felly portioned out by thee.
HYMN CXXXIX, Savitar.
Savitar, golden-haired, hath lifted eastward, bright with the sunbeams, his eternal lustre;
He in whose energy wise Pusban marches, surveying all exist¬ ence like a herdsman.
2 Beholding men he sits amid the heavens, filling the two world-
halves and air’s wide region.
He looks upon the rich fat-spreading pastures between the eastern and the western limit.
3 He, root of wealth, the gatherer-up of treasures, looks with
his might on every form and figure.
Savitar, like a God whose Law is constant, stands in the battle for the spoil like Indra. 1
4 Waters from sacrifice came to the Gandhafva Visv&vasu, 0
Soma, when they saw him.
Indra, approaching quickly, marked their going, and looked around upon the Sun’s enclosures.
$ Unyoked his car: the alien* m is. perhaps, to an eclipse, or a detention of th« Sun to enable the Aryan" to complete the overthrow of their enemies. FijUvan: a pious worshipper befriended by Indra. Pipru: a demon of drought. Sne Vol. I., Index.
5 Bright Ushas was afraid: see IL 15. 6 , IV. 30. 8—11, and X 73. 6.
8 The other: thy foe, the demon or E&kshttsa. The Father: Dyaus or Heaven.^ The felly portioned oat by thee: the course of the Moon through the asfcerisms, which thou hast arranged.
2 Pastures: there is no substantive in the text. S&yana supplies * quarter# of apace Ludwig * ladles and Grassmann * pastures/
4 Waters: used in the preparation of the Soma juice. The Oandharva * regarded as the custodian of the celestial Soma. The Sun's endomcs: ‘the rimfi of the sun/—Wilson. ' ,
HYMN 140,]
THE MG VEDA.
585
5 This song Visvavasu shall sing us, meter of air’s mid-realm,
celestial (landbarva,
That we may know aright both truth and falsehood: may he inspire our thoughts and help our praises.
6 In the floods’ track he found the booty-seeker: the rocky
cow-pen’s doors he threw wide open. *
These, the Gandharva told him, flowed with Amrit. Indra knew well the puissance of the dragons.
HYMN CXL. - Agni.
Agni, life-power and fame are thine: thy fires blaze mightily, thou rich in wealth of beams 1
Sage, passing bright, thou givest to the wcfrshipper, with strength, the food that merits laud.
2 With brilliant, purifying sheen, with perfect sheen thou liftest
up thyself in light.
Thou, visiting both thy Mothers, aidest them as Son: thou joinest close the earth and heaven.
3 0 J&tavedas, Son of Strength, rejoice thyself, gracious, in our
fair hymns and songs.
In thee are treasured various forms of strengthening food, born nobly and of wondrous help.
4 Agni, spread forth, as Ruler, over living things: give wealth
to us, Immortal God.
Thou shinest out from beauty fair to look upon : thou leadest us to conquering power.
5 To him, the wise, who orders sacrifice, who bath great riches
under his control,
Thou givest^blest award of good, and plenteous food, givest him wealth that conquers all.
6 The men have set before them for their welfare Agni, strong,
visible to all, the Holy.
Thee, Godlike One, with ears to hear, most famous, men's generations magnify with praise-songs.
5 Visvdvasu .* the celestial Gandharva, here the Sun*God. He: Visv&vasu. The booty-seeker: Indra who sought to win the waters. Of the dragons ' the serpent-demons who obstructed the floods of heaven. The last three stanzas are very difficult and obscure. See Hill e bran dt, V. M, f I. pp, 436, 437, and Ludwig, Ueber die neuesten A. u. s. p. 101.
2 Thy Mothers: Heaven and Earth. Joinest close: or, fillest full.
5 To him : to the inetitutor of the sacrifice.
See the exposition of the hymn in Satapatha Brahmana, VII. 3.1, 29—34 (Sacred Books of the East, XLI. 349—351).
m
IBOOK X.
THE HYMNS OF
HYMN CXLI. Visvedev&s.
Turn hither, Agni, speak to us: eome to us with a gracious mind.
Enrich us, Master of the house : thou art the Giver of our wealth.
$ Let Aryaman vouchsafe us wealth, and Bhaga, and Brihaspati.
Let the Gods ^ive their gifts, and let Sunrita, Goddess, grant us wealth.
3 We call King Soma to our aid, and Agni with our songs and
hymns,
Adityas, Vishnu, Surya, and the Brahman Priest Brihaspati.
4 Indra, Vayfl, Brihaspati, Gods swift to listen, we invoke,
That in the synod all the folk may be benevolent to us.
5 Urge Aryaman to send us gifts, and Indra, and Brihaspati,
V&ta, Vishnu, Saras vati and the Strong Courser Savitar.
<6 Bo thou, 0 Agni, with thy fires strengthen our prayer and sacrifice:
Urge givers to bestow their wealth to aid our service of the Gods.
HYMN CXLIL Agni.
With thee, 0 Agni, was this singer of the laud: he hath no other kinship, 0 thou Son of Strength.
Thou givest blessed shelter with a triple guard. Keep the destructive lightning far away from us.
2 Thy birth who seekest food is in the falling flood, Agni; as Comrade thou winuest all liyiug things.
Our coursers and our songs shall be victorious : they of them¬ selves advance like one who guards the herd.
•3 And thou, 0 Agni, thou of Godlike nature, sparest the stones, while eating up the brushwood.
Then are thy tracks like deserts in the corn-lands. Let us not stir to wrath thy mighty arrow.
4 O’er Mils, through vales devouring as thou goest, thou partest like an army fain for booty.
As when a barber shaves a beard, thou shavest earth when the wind blows on thy flame and fans it.
-5 Apparent are his lines as he approaches: the course is single, but the cars are many,
2 SUnritd : Pleasantness ; Gladness, personified. Cf. I. 40. 3.
3 Sparest the stones : see Pischel, Vedische Studien, I. p. 180. Cp. IIL 29, 6.
HYMN 143.)
THE RIG VEDA.
5B7
When, Agni, thou, making thine arms resplendent, advancest o'er the land spread out beneath thee.
6 Now let thy strength, thy burning flames fly upward, thine
energies, 0 Agni, as thou toilest.
Gape widely, bend thee, waxing in thy vigour: let all the Vasus sit this day beside thee.
7 This is the waters’ reservoir, the great abode of gathered streams. Take thou another path than this, and as thou listest walk
thereon.
& On thy way hitherward and hence let flowery DfirviH grass spring up.
Let there be lakes with lotus blooms. These are the mansions of the flood.
HYMN CXLIII. Asvins.
Yfl made that Atri, worn with eld, free as a horse to win the goal. When ye restored to youth and strength Kakshivan like a car renewed,
2 Ye freed that Atri like a horse, and brought him newly-born
to earth.
Ye loosed him like a firm-tied knot which Gods unsoiled by dust had bound.
3 Heroes who showed most wondrous power to Atri, strive to
win fair songs;
For then, 0 Heroes of the sky, your hymn of praise shall cease no more.
4 This claims your notice, Bounteous Gods!—oblation, Asvins !
and onr love.
That ye, 0 Heroes, in the fight may bring us safe to ample room.
5 Ye Twain to Bhujyu tossed about in ocean at the region's end, . Nasatyas, with your winged steeds came nigh, and gave him
strength to win.
6 Come with your joys, most liberal Gods, Lords of all treasures,
bringing weal.
Like fresh full waters to a well, so, Heroes, come and be with ns.
6 Stanzas 7 and 8 seem to belong to some other hymn, being a prayer to Agni that he may spare the speaker’s house where, he says, there is nothing to invite the devouring God. See Hymns of the AtharvoL-veda, VI. 106.
1 Atri: seel. 112. 7. KaTcsMvdn: the Scholiast says that this Rishi was originally dull of understanding and that the Asvins endowed him with know¬ ledge Frol Ludwig takes kaksMvantom to be an adjective agreeing with ratham; * Again ye made him youthful like a chariot that is braced with bands.’
5 Bhujyu: see Vol. I., Index* .
THE HYMNS OF [BOOK &
HYMN CXLIV. Indra.
. This deathless Iadu, like a steed, strong and of full vitality, Belongs to thee, the Orderer/
2 Here, by us, for tbe worshipper, is the wise bolt that works
with skill.
It brings the bubbling beverage as a dexterous man brings the effectual strong drink.
3 Impetuous Ahisuva, a bull among these cows of his,
Looked down upon the restless Hawk.
, 4 That the strong-pinioned Bird hath brought, Child of tbe Falcon, from afar,
What, moves upon a hundred wheels along the female Dragon’s path.
5 Which, fair, unrobbed, the Falcon brought thee in his foot,
the red-hued dwelling of the juice ;
Through this came vital power which lengthens out our days, and kinship through its help awoke.
6 So Indra is by Indu’s power: e’en among Gods will it repel , great treachery.
Wisdom, Most Sapient One, brings force that lengthens life. May wisdom bring the juice to us.
HYMN CXLY. SapatntUdhanam.
From out the earth I dig this plant, an herb of most effectual power,
Wherewith one quells the rival wife and gains the husband for oneself.
1 Tndu: Soma. The Orderer; disposer and arranger of the universe.
2 Bolt: the Vashatk&ra, or sacrificial exclamation, is to'the priests what the thunderbolt is to Indra,
3 I find this and the following stanza unintelligible. Ahisuva in other places is the name of a demon ; but the meaning here is uncertain. Clows ; there is no substantive to dsd sv$su } 1 these his own/ in the feminine gender.
4 Wktt moves upon a hundred wheels: satdchahram: * the bestower of many boons/—Wilson.
5 Dwelling of the juice: the Soma-plant, which the Falcon brought from heaven. See IV. 26 and 27.
6 It: or he j Indu or the Soma juice.
Prof. Qrassmann places this hymn in his Appendix as being in his opinion made up of fragments. He considers Ahisuva (stanza 3) to be ‘the archer KnB&nu, of IV. 27. 3 and other places, who guards the celestial Soma, and in¬ stead of cows * he understands * wives/
hymn * s a B P e h rid. a jealous wife of a more favoured rival. The Hiahi is Indr&ni, the Consort of Indra.
1 THU plant; said to be the Pata, probably identical with P4thA (Clypea nernandiioiia), a climbing plant possessing various medicinal properties*
THE MOVED A,
58 $
HYMN 146 .]
2 Auspicious, with expanded leaves, sent by the Gods, victorious
plant,
Blow thou the rival wife away, and make my husband only mine.
3 Stronger am I, 0 Stronger One, yea, mightier than the mightier; And she who is my rival wife is lower than the lowest dames.
4 Her very name I utter not: she takes no pleasure in this man. Far into distance most remote drive we the rival wife away,
5 I am the conqueror, and thou, thou also art victorious:
As victory attends us both we will subdue my fellow-wife.
6 I have gained thee for vanquisher, have grasped thee with a
stronger spell.
As a cow hastens to her calf, so let thy spirit speed to me, hasten like water on its way.
HYMN CXLVI. Aranyftnl.
Goddess of wild and forest who seemest to vanish from the sight, How is it that thou seekesb not the village? Art thou.not afraid t
2 What time the grasshopper replies and swells the shrill cicala's
voice,
Seeming to sound with tinkling bells, the Lady of the Wood exults.
3 Aud, yonder, cattle seem to graze, what seems a dwelling-place
appears:
Or else at eve the Lady of the Forest seems to free the wains.
4 Here one is calling to his cow, another there hath felled a tree : At eve the dweller in the wood fancies that somebody hath
screamed. *
5 The Goddess never slays, unless some murderous enemy ap¬
proach. r
Man eats of savoury fruit and then takes, even as he wilIs, his rest.
6, Thy spirit; the husband's.
The deity, Arany&nl, is the tutelary Goddess of the forest and wilderness.
% Grasshopper . cicala: the ckichchiha is said to be a little creature that
cries chichi: and the vrishdvavd is said to be a sort of cricket. Others take them to be birds of some unascertained kind.
Z Cattle seem to graze : deer feeding in the glades. What seems a dwelling- place : a natural bower of branches and creepers.
, 4 Bounds are heard as of a cowman calling his cattle, or of a woodman at work. ‘We must imagine the thousund strange sounds and delusions which seem to encompass the solitary listener of an evening in the darkening forest/— Mmo. Zdnaide ftagozin, Vedic India (Story of the Nations), p. 272.
5 Murderous enemy: the text has only anytih, * another/ by which, accord- • iug to S&yana, a tiger or robber is meant. Prof. Ludwig suggests that th* reading should be kanyah, ‘ one who is destined to be killed/ The hymn has been translated by Dr. Muir, 0. ,& Texts, V. p. 423 ; and by the authors >f the Sitbenziy XAedsr des 8igvtda.
m TEE BfMm OF [BOOK X
• 6*Now have I praised the Forest Queen, sweet-scented, redolent
of balm,
The Mother of all sylvan things, who tills not but hath stores of food,
HYMN GXLYIL In**.
I trust in thy first wrathful deed, 0 Jndra, when thou slewest Vritra and didst work to profit man ;
What time the two world-halves fell short of thee in might, and the earth trembled at thy force, 0 Thunder*armed,
2 Thou with thy magic powers didst rend the conjurer Vritra,
0 Blameless One, with heart that longed for fame.
Heroes elect thee when they battle for the prey, thee in all saorifiees r worthy of renown.
3 God Much-invoked, take pleasure in these princes here, who,
thine exalters, Maghavan, have come to wealth.
In synods, when the rite succeeds, they hymn the Strong for sons and progeny and riches undisturbed.
4 That man shall find delight in well-protected wealth whose
care provides for V~. tKr- .-•joyous draught.
, Bringing oblations, -: m ■ \ "-1 - by thee, he swift¬
ly wins the spoil with heroes in the fight.
5 Now for our band, 0 Maghavan, when lauded, make ample
room with might, and grant us riches.
Magician thou, our Varuna and Mitra, deal food to us, 0 Wondrous, as Dispenser.
# HYMN CXLVIII, India..
When we have pressed the juice we laud thee, Indra, and
when, Most Valorous ! we have won the booty.
Bring us prosperity, as each desires it: under thine own pro¬ tection may we conquer.
2 Sublime from birth, mayst thou 0 Indra, Hero, with Sfirya overcome the Dilsa races.
As by a fountain's side, we bring the Soma that lay concealed, close-hidden in the waters.
, 3 Answer the votary's hymns, for these thou knowest, craving the Bishis' prayer, thyself a Singer.
May we be they who take delight in Somas : these with sweet food for thee, 0 Chariot-rider.
3 Princes: the SMs, the wealthy institutes of the sacrifice. The Strong : thee, the mighty Indra.
Z These with sweet food: ‘ these (praises are offered) with sacrificial mnd», —Wilson.
EYMN 149.]
TEE EIGVEEA.
§93
• 4 These holy prayers, 0 Tndra, have I sung thee : grant to the 4 men* the strength of men, thou Hero.
Be of one mind with those in whom thou joyest: keep thou* the singers safe and their companions.
5 Listen to Prithi’s call, heroic Indra, and be thou landed by the hymns of V enya,
Him who hath sung thee to thine oil-rich dwelling, whose rob ling, songs have sped thee like a torrent..
HYMIST CXLIX. Savitar;
Savitar fixed the earth with bands to bind it,, and made heaven stedfast where no prop supported.
Savitar milked,, as ’twere a restless courser, air/ sea bound fast to what no foot had trodden..
2 1 * 3 * 5 Well knoweth Savitar,. O Child of Waters, where ocean, firmly fixt,. o’erflowed its limit.
Thence sprang the world, from that uprose the region : thence* heaven spread out and the wide earth expanded.
3 Then, with a full crowd of Immortal Beings, this other realm
came later,, high and holy.
First, verily, Savi bar's strong-pinioned Eagle was born :■ and he obeys his law for ever.
4 As warriors bo their steeds-, kine to their village, as fond milk-
giving: cows approach their youngling,
As man to wife, let Savitar come downward to us, heaven’s § bearer, Lord of every blessing.
5 Like the Angirasa Hiranyastupa, I call thee, Savitar, to this
achievement :
So worshipping and lauding thee for favour I watch for thee as for the stalk of Soma.
4 Companions ; or, dependents.
$ PritM’s call: the invocation of Prithu, the Rishi of the hymn, according to S&yana. Prof. Ludwig suggests that Prithu’s wife is intended. Venya; ' Prithi, son of Vena.
1 To what no foot had trodden: attirte : 1 to the indestructible (ether)/—
Wilson.
3 Eagle: identified by S4yana with T&rkehya, brother of Garuda, who brought
the Soma from the Moon at Savitar’s command.
5 Angirasa: a descendant of the Angirases. Achievement; vftje: food, according to S&yana, i. c. oblation. Lauding: drchan : or, I, Arehan, honour¬ ing thee to win thy favour.
m
THE HYMNS OF
[HOOK X,
HYMN CL. Agm.
Thou, bearer of oblations, though kindled, art kindled for the Gods.
With the Adityas, Rudras, Yasus, come to us: to show us fa¬ vour come to us.
2 Come hither and accept with joy this sacrifice and hymn of ours, 0 kindled God, we mortals are invoking thee, calling on thee
to show us grace.
3 I laud thee J&tavedas, thee Lord of all blessings, with my song, Agni, bring hitherward the Gods whose Laws we love, whose
Laws we love, to show us grace.
1 Agni the God was made the great High-Priest of Gods, Rishis
have kindled Agni, men of mortal mould.
Agni I invocate for wiuuiug ample wealth, kindly disposed for winning wealth. 4
5 Afcri and Bharadvaja and Gavisbthira, Kanva and Trasadasyu, in our fight he helped.
On Agni calls Yasisbfcha, even the household priest, the house¬ hold priest to win his grace.
-f HYMN CLI. Faith,
By'F aith is Agni kindled, through Faith is oblation offered up. We celebrate with praises Faith upon the height of happiness.
2 Bless thou the man who gives, 0 Faith ; Faith, bless the man
who fain would give.
Bless thou the liberal worshippers : bless thou the word that I have said.
3 Even as the Deities maintained Faith in the mighty Asuras, So make this uttered wish of mine true for the liberal wor¬ shippers.
i Guarded by Y&yu, Gods and men who sacrifice draw near to Faith.
Man winneth Faith by yearnings of the heart, and opulence by Faith.
1 Though kindled: although thou art already burning fresh fire is added to thee. To show us favour: mrilMya: this play upon the Rishi's name Mrihka js repeated in each stanza.
The Riahi is SraddhA (Faith) of the family of R&ma (Love),
1 Upon the height of happiness : * (who is seated) on Bhaga's head,-** Wilson, . ~ '
3 A.*uras: the primeval Aryan Hods, Dyaus, Vanina, and some others, who were venerated by Indra and other In do-Aryan deities of a later creation, i (fmrcUd by Vdyu ; the meaning is not clear.
HYMN 154.] v
THE RIG VEDA.
593
5 Faith in the early morning, Faith at noonday will we invocate, Faith at the setting of the Sun. 0 Faith, endow us with belief.
HYMN CLII. India.
A mighty Governor art thou, Wondrous, Destroyer of the foe, Whose friend is never done to death, and never, never overcome.
2 Lord of the clan, who brings us bliss, Strong, Warrior, Slayer
of the fiend,
May Indra, Soma-drinker, go before us, Bull who gives uspeace.
3 Drive Rakshasas and foes away, break thou in pieces Vritra’s jaws: 0 Vritra-slaying Indra, quell the foeman’s wrath who threat¬ ens us.
4 0 Indra, beat our foes away, humble the men who^challenge us: Send down to nether darkness him who seeks to do us injury.
5 Baffle the foeman’s plan, ward off his weapon who would con¬
quer us.
Give shelter from his furious wrath, and keep his murdering dart afar.
HYMN CLIII. Indra -
Swaying about, the Active Ones came nigh to Indra at his birth, And shared his great heroic might.
2 Based upon strength and victory and power, 0 Indra is thy birth : Thou, Mighty One, art strong indeed.
3 Thou art the Vritra-slayer, thou, Indra, hast spread the firma¬
ment :
Thou hast with might upheld the heavens.
4 Thou, Indra, bearest in thine arms the lightning that accords
with thee,
Whetting thf thunderbolt with might.
5 Thou, Indra, art preeminent over all creatures in thy might : Thou hast pervaded every place.
HYMN CLIY. New Life.
For some is Soma purified, some sit by sacrificial oil :
To those for whom the meath flows forth, even to those let him depart.
1 The Active Ones: the Water-Goddesses may be meant. The Consorts of the Gods, according to S&yana.
2 Thou, Mighty One: or, 4 0 Bull, thou art a Bull indeed/ ‘Thou, 0 hero,
art indeed a hero’.—Max Muller, >
4 Lightning: or, praise-song, hymn. S&yana explains arhcm here by $tu« tyam, ‘ thy laudable or adorable thunderbolt..
The Itishi of this funeral hymn is Yarn!, sister of Yama.
X To those let him depart: let the spirit-of the dead go to the realm of the
38
m THE HYMNS OF [j BOOK X
2 Invincible through Fervour, those whom Fervour hath ad'
vanoed to heaven,
Who showed great Fervour in their lives,—-even to those let him depart *
3 The heroes who contend in war and boldly cast their lives away,
Or who give guerdon thousandfold,—even to those let him
depart.
4 Yea, the first followers of Law, Law’s pureand holy strength eners,
The Fathers, Yama! Fervour-moved,—even to those let him
depart.
5 Skilled in a thousand ways and means, the sages who protect
the SiiDj
The Eishis, Yamal Fervour-moved,—even to those let him depart.
HYMN CLV. Various.
Auayi, one-eyed limping hag, fly, ever-screeching, to the hill.
We frighten thee away with these, the heroes of Sirimbifcba.
2 Scared from this place and that is she, destroyer of each germ
unborn.
Go, sharp-horned Brahmanaspati and drive Arayi far away.
3 Yon log that floats without a man to guide it on the river’s
edge,—
Seize it, thou thing with hideous jaws, and go thou far away thereon.
4 When, foul with secret stain and spot, ye hastened onward to
the breast,
All Indra’s enemies were slain and passed away like froth and foam,
blessed, to the Fathers who receive offerings of Soma juice and clarified but¬ ter. Meath: according to S&yana, honey, which ia offered to the spirits of their ancestors by students of the Atharva-veda, Soma juice and ghritdm or clarified butter (sacrificial oil) being offered, respectively, by students of the Sfimaveda- and Yajurveda, .
2 Fervour: tdpas: literally, warmth, heat; religious fervour, asceticism, austerity, self-denial and abstracted meditation.
4 Favour-moved : or, Penance-rich ; filled full of religious austerity.
5 Who protect the Sun: see Muir 0. S. T. ? V. 319. j
The hymn has been translated by Dr, J.'Muir, 0. S. Texts, Y, p. 310, and j
by Prof, Zimmer, Altindisches Leben, p. 416, ■ ■
The subject or object of the hymn Is the averting or removal of misfortune,
1 Ardyt: 1 the stingy;' one of a class of malevolent she-fiends. Evirs&ecchr ing: according to S&yana’s explanation of saddnve ; according to others * alli¬ ed with Ddnus, D&navas, or demons/ Sirimbitha: the Kishi of the hymn.
2 Sharp-horned-: armed with piercing rays of light.
4 The meaning of this stanza is eot clear. ManddradMnihih and budbu- dayflsavah are difficult words that do not occur again.
HYMN 157.] THE RMVEDA. ' 595
5 These men have led about the cow, have duly carried Agni round,
And raised their glory to the Gods. Who will attack them with success ?
HYMN CLVL Agni.
Let songs of ours speed Agni forth like a fleet courser in the race, And we will win each prize through him.
2 Agni, the dart whereby we gain kine for ourselves with help
from thee,—
That send us for the gain of wealth.
3 0 Agui, bring us wealth secure, vast wealth in horses and in kine:
Oil thou the socket, turn the wheel. *
4 0 Agni, thou hast made the Sun, Eternal Star, to mount the
sky,
Bestowing light on living men. >
5 Thou, Agni, art the people’s light, best, dearest, seated in * thy shrine :
Watch for the singer, give him life.
HYMN CLYII. Visvedevas.
We will, with Indra and. all Gods to aid us, bring these exist¬ ing worlds into subjection.
2 Our sacrifice, our bodies, and our offspring, let Indra form to- - gether with Adityas.
3 With the Adityas, with the band of Maruts, may Indra be
Protector of our bodies.
4 As when the* Gods came, after they had slaughtered the
Asuras, keeping safe their Godlike nature,
5 Brought the Sun hitherward with mighty powers, and looked
about them on their vigorous Godhead.
5 These men: the text has only xW, ‘these.’ According to Sftyana, the ViavedevaB are meant, who have brought back the stolen cattle. But the reference is probably to the sacrifice which the priests are performing.
2 The dart: ‘ that army.*—Wilson.
3 Turn the wheel: I adopt the reading of the S&maveda, pavim, instead of
panim. According to the text, the rendering would be: ‘Balm heaven and drive the Pani hence. -
■ The first three verses of this hymn were recital at the Asvamedha or Horse- Sacrifice.
5 S&yana explains the second half of the stanza differently :—‘then (men) beheld around them the swift descending rain/—Wilson.
m EYMNS OF {BOOK X
HYMN CLYIII. ’ Sdrya,
May S ary a guard us out of heaven, andVata from the firmament, And Agni from terrestrial spots.
2 Thou Savitar whose flame deserves hundred libations, be thou
pleased:
From falling lightning keep us safe.
3 May Savitar the God, and may Parvata also give us sight: May the Creator give us sight.
4 Give sight unto our eye, give thou our bodies sight that they
may see:
May we survey, discern this world.
5 Thus, Sftrya, may we look on thee, on thee most lovely to behold* See clearly w,ith the eyes of men.
HYMN CLIX. Sachl Pauloml.
Yon Sun hath mounted up, and this my happy fate hath mounted high.
I knowingthis, as conqueror have won my husband for mine oyn.
2 I am the banner and the head, a mighty arbitress am I:
I am victorious, and my Lord shall be submissive to my will.
3 My Sons are slayers of the foe, my Daughter is a ruling Queen : I am victorious: o’er my Lord my song of triumph is supreme.
4 Oblation, that which Indra gave and thus grew glorious and
most high,—
This have I offered, 0 ye Gods, and rid me of each rival wife.
5 Destroyer of the rival wife, Sole Spouse, victorious, conqueror, The others’ glory have I seized as ’twere the wealth of weaker
Dames.
6 I have subdued as conqueror these rivals, these my fellow-wives, That I may hold imperial sway over this Hero and the folk.
HYMN CLX. Indra.
Taste this strong draught enriched with offered viands ,* with all thy chariot here unyoke thy Coursers.
Let not those other sacrifices stay thee, Indra ; these juices shed for thee are ready.
1 Out of heaven: * from (foes dwelling in) heaven.’—Wilson.
3 The Creator: Dh&tar.
,§achl Paulomt, ealled also Indrint, the Consort of Indra, is also the Rishi of the hymn. ‘ Literally, this is a song of exultation by Sachi over her "rival wives ; but saeht means also an (t act,” “ exploit,” and this hymn is metaphor! cally the praise of Indra's glorious acts.’—Wilson.
&YMN 161.] TEE RIGVEDA . 597
2 Thine is the j uice effused, thine are the juices yet to be pressed :
our resonant songs invite thee.
0 Indra, pleased to-day with this libation, come, thou who knowest all and drink the Soma.
3 Whoso, devoted to the God, effuses Soma for him with yearn¬
ing heart and spirit,—
Never doth Indra give away his cattle: for him he makes the lovely Soma famous.
4 He looks with loving favour on the mortal who, like a rich
man, pours for him the Soma.
Maghavan in his bended arm supports him: he slays, unasked, the men who hate devotion.
5 We call on thee to come to us, desirous of goo<Ts and spoil, of
cattle, and of horses.
For thy new love and favour are we present: let us invoke thee, Indra, as our welfare.
HYMN CLXI. Indra.
For life I set thee free by this oblation from the unknown decline and from Consumption ;
Or, if the grasping demon have possessed him, free him from her, 0 Indra, thou and Agni.
2 Be his days ended, he he now departed, be he brought very
near to death already,
Out of Destruction’s lap again I bring him, save him for life to last a hundred autumns.
3 With hundred-eyed oblation, bundred-autumned, bringing a
hundred lives, have I restored him.
That Indra*for a hundred years may lead him safe to the farther shore of all misfortune.
4 Live, waxing in thy strength, a hundred autumns, live through
a hundred springs, a hundred winters.
Through hundred-lived oblation Indra, Agni, Brihaspati, Savi- tar yield him for a hundred !
4 Dr. Qaedicke ( Accusativ im Veda , p. 127) translates P&das 1—3 of the stanza differently : der wird von ihm erspaht, der, obvohl reach, ihm keinen Soma preset, den holt der machtige heraus aus dem Winkel (Versfceck).
According to the Index the subject of the hymn is the cure of the disease called R&jayakshma (Consumption or Atrophy).
1 Unknown decline : some insidious disease, differing from R&jayakshma. Perhaps, as Prof. Zimmer suggests, hypertrophy and atrophy are the two diseases intended. See AItindisches Zeben , p. 377. The grasping demon ; grdhi: from grah f to seize ; a female spirit who seizes men and kills them.
4 For a hundred: years, understood.
[BOOK X.
598 THE HYMNS OF
5 So have I found and rescued thee: thou hast returned with, youth renewed.
Whole in thy members! I have found thy sight and all thy life for thee.
HYMN CLXIV. Bream-charm.
^ ' Avaunt, thou Master of the mind! Depart, and vanish far away. Look on Destruction far from hence. The live man’s mind is manifold.
2 A happy boon do men elect, a mighty blessing they obtain. Bliss with Yaivasvata they see. The live man’s mind seeks
many a place.
3 If by address, by blame, by imprecation we have committed
sin, awa&e or sleeping,
All hateful acts of ours, all evil doings may Agni bear away to distant places.
4 When, Indra, Brahmanaspati, our deeds are wrongful and
unjust,
May provident Angirasa prevent our foes from troubling us.
5 We have prevailed this day and won : we are made free from
simand guilt.
Ill thoughts, that visit us awake or sleeping, seize the man we hate, yea, seize the man who hateth us.
HYMN CLXV. Visvedevas.
Gods, whatsoe’er the Dove came hither seeking, sent to us as the envoy of Destruction,
For that let us sing hymns and make atonement. Well be it with our quadrupeds and bipeds.
2 Auspicious be the Dove that hath been sent us, a harmless bird, ye Gods, within our dwelling. *
May Agni, Sage, be pleased with our oblation, and may the Missile borne on wings avoid us.
For Hymns CLXIL, CLXIII., and CLXXXIV. see Appendix,
4 1 Master of the mind: the spirit of evil dreams is addressed. Destrue- tion: the Goddess Nirriti. Manifold: ‘attentive to various objects, and soon diverted from any regard to evil dreams/—-Wilson.
2 Vaivasvata: Yama, the son of Vivasv&n, who presides over evil dreams.^- , S4yapa.
4 Angirasa: according to Sftyana, Varuna, the wise God who is especially connected with his worshippers the Angirasea, may be intended. Of. Hymns of the Atharva-veda, VI. 45. 3. -
1 A dove, regarded as an ill-omened bird and the messenger of Death, has , flown into the house. Similarly, in NTorth-Lincolnshire, ‘If a pigeon is seen sitting on a tree, or comes into the house, or from being wild suddenly be¬ comes tame, it is a sign of death/— Notes and Qaeries } viii. p. 382,
2 Missile home on wings / the ill-omened bird.
HYMN 166.]
THE RJGVEBA.
m
3 Let not the Arrow that hath wings distract us: beside the
fire-place, on the hearth it settles.
May it bring welfare to nur men and cattle: here let the Dove, ye Gods, forbear to harm us.
4 The screeching of the owl is ineffective; and when beside the
fire the Dove hath settled,
To him who sent it hither as an envoy, to him be reverence paid, to Death, to Yama,
5 Drive forth the Dove, chase it with holy verses: rejoicing,
bring ye hither food and cattle,
Barring the way against all grief and trouble. Let the swift bird fiy forth and leave us vigour.
HYMN CLXVI. *Sapatna!i4sanam.
Make me a bull among my peers, make me my rivals’ con¬ queror :
Make me the slayer of my foes, a sovran ruler, lord of kine.
2 I am my rivals’ slayer, like Indra unwounded and unhurt, And ail these enemies of mine are vanquished and beneath
my feet.
3 Here, verily, I bind you fast, as the two bow-ends with the string. Press down these men, 0 Lord of Speech, that they may
humbly speak to me.
4 Hither I came as conqueror with mighty all-effecting power, And I have mastered all your thought, your synod, and your
holy work*
6 May I be highest, having gained your strength in war, your
skill in peace: my feet have trodden on your heads.
Speak to nip from beneath my feet, as frogs from out the water-croak, as frogs from out the water croak,
HYMN CLXVIL Indra.
This pleasant meath, O Indra, is effused for thee: thou art the ruling Lord of beaker and of juice.
Bestow upon us wealth with many hero sons: thou, having glowed with Fervour, wonnest heavenly light.
$ With holy verses • S&yana takes rickft with itHyamdndh, understood ^Praised) by our hymn (0 Gods).
The subject is the Destruction of Eivala.
, The Bisbis are Visv&mitra and Jamadagni. Stanzas 1—3 are spoken by the Bishis, and 4 by Indra.
1 Having glowed with Fervour: * performing arduous penance.’—Wilson.
3 Anuinati: Divine Favour personified,
4 The prize: the wealth won for you.
000 THE HYMNS OF [HOOK X
2 Let us call Sakra to libations here effused, winder of light who
joyeth in the potent juice.
Mark well this sacrifice of ours and come to us: we pray to Maghavan the Vanquisher of hosts.
3 By royal Soma’s and by Var una’s decree, under Brihaspati’s
and Anumati’s guard,
This day by thine authority, 0 Maghavan, Maker, Disposer thou I have I eujoyed the jars.
4 I, too, urged on, have had my portion, in the bowl, and as first
Prince I drew forth this my hymn of praise,
When with the prize I came unto the flowing juice, 0 Visva- mitra, Jamadagni, to your home.
HYMN CLXVIIL Vdyu.
0 the Wind’s chariot, 0 its power and glory ! Crashing it goes and hath a voice of thunder.
It makes the regions red and touches heaven, and as it moves the dust of earth is scattered.
2 Along the traces of the Wind they hurry, they come to him as
dames to an assembly.
Borne on his car with these for his attendants, the God speeds forth, the universe’s Monarch.
3 Travelling on the paths of air’s mid-region, no single day doth
he take rest or slumber.
Holy and earliest-born, Friend of the waters, where did he spring and from what region came he?
4 Germ of the world, the Deities’vital spirit, this God moves ever
as his will inclines him.
His voice is heard, his shape is ever viewless. Let us adore this Wind with our oblation.
HYMN CLXIX. Cows.
Mat the wind blow upon our Cows with healing: may thuy eat herbage full of vigorous juices.
May they drink waters rich in life and fatness : to food that moves on feet be gracious, Rudra.
2 Like-coloured, various-hued, or sinjrle-coloured, whose nanies through sacrifice are known to Agni,
2 They: the Waters. Prof. Max Muller interprets differently. See hi* translation, Vedic Hymns, I. 449. •
1 Food that moves on feet: the wandering milch-cows. But see Bergaigne*
601
HYMN 171.] THE RlGVEHAl
Whom the Augirases produced by Fervour,—vouchsafe to these, Parjanya, great protection.
3 Those who have offered to the Gods their bodies, whose varied
forms are all well known to Soma,—
Those grant us in our cattle-pen, 0 Indra, with their full streams of milk and plenteous offspring.
4 Prajapati, bestowing these upon me, one-minded with all Gods
and with the Fathers,
Hath to our cow-pen brought auspicious cattle : so may we own the offspring they will bear us.
HYMN CLXX. , Surya.
Mat the Bright God drink glorions Soma-mingled meath, giving the sacrifice's lord uninjured life;
He who, wind-urged, in person guards our offspring well, hath nourished them with food and shines o’er many a land.
2 Radiant, as high Truth, cherished, best at winning strength,
Truth based upon the statute that supports the heavens, He rose, a light, that kills Vritras and enemies, best slayer of the Dasyus, Asuras, and foes.
3 This light, the best of lights, supreme, all-conquering, winner
of riches, is exalted with high laud.
All-lighting, radiant, mighty as the Sun to see, he spreadeth wide unfailing victory and strength.
4 Beaming forth splendour with thy light, thou hast attained
heaven’s lustrous realm.
By thee w£re brought together all existing things, possessor of all Godhead, All-effecting God.
HYMN CLXXI. Indra.
Fob Ita’s sake who pressed the juice, thou, Indra, didst protect his car,
And hear the Soma-giver’s call.
2 Thou from his skin hast borne the head of the swift-moving combatant,
And sought the Soma-pourer’s home.
4 Prajd'pati . hath brought: ' may Prajapati bring/ according to S&yana
2 Shin: here meaning 'body.' Combatant: makhdsya: according to tbe legend cited by S&yana, Sacrifice personified, whose bead, as be attempted to escape in human form from the Gods, was cut off by Indra. See Wilson.
, 402 THE HYMNS OF [BOOK X.
5 Venya, that mortal man, hast thou, for Astrabudhna the devout,
0 Indra, many a time set free.
A Bring, Indra, to the east again that Sun who now is in the west,
Even against the will of Gods.
HYMN CLXXII. Dawn.
With all thy beauty come: the kine approaching with full udders follow on thy path.
5 Gome with kind thoughts, most liberal, rousing the warrior's hymn of praise, with bounteous ones# *
3 As nourishes we tie the thread, and, liberal with our bounty,
offer sacrifice.
4 Dawn drives away her Sister’s gloom, and, through her ex¬
cellence, makes her retrace her path.
HYMN CLXXIII. She King.
Be with us; I have chosen thee: stand stedfast and im¬ movable. ' . ,,; Vi
Let all the people wish for thee : let not thy kingship fall away.
2 Be even here; fall not away; be like a mpuntaiu unremoved. Stand stedfast here like Indra’s self, and hold the kingship in
thy grasp.
% This man hath Indra stablished, made secure by strong obla¬ tion's power.
May Soma speak a benison, and Brahmanaspati, on him.
4 Firm is the sky and firm the earth, and stedfast also are these hills. *
Stedfast is all this living world, and stedfast is this King of men.
& Stedfast, may Varuna the King, stedfast, the God Brihaspati, Stedfast, may Indra, stedfast, too, may Agni keep thy sted fast reign. - , , .1 >•
3 Venya : said to be Prithu, the son of Vena. See X143.5, Astrabudiha: the name of a man not mentioned elsewhere, the boh of Astr&budbna. - Set free: Op. I. 24.15.
——, ’ ■ V
2 Moil liberal: Surya appears to be meant. Mousing the warrior* shytiui’j
of praise: jdraydnoiahhak ; the meaning is uncertain :—* Winging the., sacrifice to completion/ according to S&yana. * , .
3 As noartskers: because sacrifice brings the food that nourishes life; thread: of sacrifice.
4 Her Sister's gloom ; the darkness of Night.
The subject is the benediction of a newly-elected king.
THE maVEDA.
603
HYMN 176,]
6 On constant Soma let us think with constant sacrificial gift. And then may Indra make the clans bring tribute unto thee . alone.
HYMN CLXXIV. The King.
With offering for success in fight whence Indra was victorious. With this, 0 Brahmanaspati, let us attain to royal sway.
2 Subduing those who rival us, subduing all malignities, Withstand the man who menaces, withstand the man who
angers us.
3 Soma and Savitar the God have made thee a victorious King : All elements have aided thee, to make thee general conqueror.
4 Oblation, that which Indra gave and thus gre$ glorious and
most high,—
This have I offered, Gods ! and hence now, verily, am rivalless,
fi Slaj’er of rivals, rivalless, victorious, with royal sway,
*■ r Over these beings may I rule, may I be Sovran of the folk.
■ HYMN CLXXV. Press-stones.
Savitar the God, 0 Stones, stir you according to the 'V .Law: ■
t Be harnessed to the shafts, and press.
2 Stones, drive calamity away, drive ye away malevolence : Make ye the Cows our medicine.
* 3 Of one accord the upper Stones, giving the Bull his bull-like
• ■ strength,
Look down with pride on those below.
4 May Savitar the God, 0 Stones, stir you as Law commands for him
Who sacrifices, pouring juice.
HYMN CLXXYI. Agni,
.With hymns of praise their sons have told aloud the Ribhus’ mighty deeds
;;Wbo, all-supporting, have enjoyed the earth as ’twere a mo- /'' ther cow.
1 With offering for success: ‘By the abhivarta oblation/—Wilson.
4 Cp. X. 159. 4.
The shafts: or chariot-poles; here meaning the guiding arms of the Soma-press.
2 The^Oows: or, the rays of morning, at whose approach robbers and de¬ mons fiy.
3 The Bull: Soma.
604 THB HYMNS OF * [BOOK X
2 Bring forth the God with song divine, Bring Jltavedas hither¬
ward,
To bear our gifts at once to heaven.
3 He here, a God-devoted Priest, led forward comes to sacrifice. Like a car covered for the road, he, glowing, knows, himself,
the way.
4 This Agni rescues from distress, as ’twere from the Immortal Bace, A God yet mightier than strength, a God who hath been made
for life.
HYMN CLXXVIL Mfiyfibheda.
The sapient with their spirit and their mind behold the Bird adornedcwith all an Asura’s magic might.
Sages observe him in the ocean’s inmost depth: the wise dis* posers seek the station of his rays.
2 The flying Bird bears Speech within his spirit; erst the Gan-
dharva in the womb pronounced it:
And at the seat of sacrifice the sages cherish this radiant, heavenly-bright invention.
3 I saw the Herdsman, him who never resteth, approaching and
departing on his pathways.
He, clothed in gathered and diffusive splendour, within the worlds continually travels.
HYMN CLXXVIII. Tfirkshya.
This very mighty one whom Gods commission, the Conqueror of cars, ever triumphant,
Swift, fleet to battle, with uninjured fellies, even T&rkshya for our weal will we call hither.
3 Like a car I perhaps, as Prof. Ludwig suggests, like a chariot which, as the driver is concealed from sight by the canopy, seems to find its way with¬ out a guide.
4 As 'Uoere from the Immortal Race: 1 as (well as) from peril caused by the immortals.’—Wilson. Stanzas 2—4 are recited at the Agni-pranayana, the ceremony of carrying the sacrificial fire to the altar used for animal and Soma sacrifices. See Haug’s Aitareya £rdhmanam f II. 60, 61.
The subject is M&y&bheda, f the discernment of Mdyd } or illusion (the cause of material creation).’—Wilson.
1 The Bird: the Sun. In the ocean’s inmost depth: in the solar orb, according to S&yana. Wise disposers: t ordainers (of solar worship).’—Wilson.
2 Speech: or song; the morning song of the Sun-Bird. The Gandharva: the breath of life, according to Sfiyana. The ray of the Sun is probably meant.
3 This stanza has occurred before. Seel. 164. 31. The Herdsman: the Sun. Resteth: or, stumbleth; literally, sinks or falls down.
1 TdrTcshya: a personification of the Sun, usually described as a divine horse. Cp. I. 89. 6.
MYMJSf 180*] THE RIG7EDA. 605
2 As though we offered up our gifts to Indra, may we ascend
him as a ship for safety.
Like the two wide worlds, broad,, deep, far-extended, may we be safe both when he comes and leaves you.
3 He who with might the Five Lands hath pervaded, like Surya
with his lustre, and the waters,—
His strength wins hundreds, thousands: none avert it, as the young maid repelleth not her lover.
HYMN CLXXIX. Indra.
Now lift ye up yourselves and look on Indra’s seasonable share. If it be ready, offer it; unready, ye have been remiss.
2 Oblation is prepared: come to us, Indra; the Sun hath travel¬
led over half his journey.
-t Friends with their stores are sitting round thee waiting like lords of clans for the tribe’s wandering chieftain.
3 Dressed in the udder and on fire, I fancy; well-dressed, I
fancy, is this recent present.
Drink, Indra, of the curd of noon’s libation with favour, Thunderer, thou whose deeds are mighty.
HYMN CLXXX. Indra.
O much-invoked, thou hast subdued thy foemen: thy might is loftiest; here display thy bounty. v In thy right hand, 0 Indra, bring us treasures : thou art the Lord of rivers filled with riches.
2 Like a dread wild beast roaming on the mountain thou hast
approached us from the farthest distance.
Whetting thy bolt and thy sharp blade, 0 Indra, crush thou the foe and scatter those who hate us.
3 Thou, mighty Indra, sprangest into being as strength for
lovely lordship o’er the people.
Thou drovest off the folk who were unfriendly, and to the Grods thou gavest room and freedom.'
‘ 3 Her lover; I adopt, with a modification, Professor Pischel’s interpretation of the difficult words yuvatim nd sdrydm. See Vedische Stvdien, I. p. 106.
3 The milk is twice cooked; first matured in the cow’s udder and then heated on the fire. Curd; the hymn was employed in the Dadhigharma ceremony when Soma juice was offered mixt with curd or sour inspissated milk. Cf. VIII. 2. 9, and IX. 11. 6. See Hillebrandt, V. if., I. 221.
;06 TBS HYMNS OF [BOOK X
HYMN CLXXXI. Visvedevas.
Vasishtha mastered the Rathantara, took it from radiant Dh&tar, Savitar, and Vishnu,
' Oblation, portion of fourfold oblation, known by the names of Saprathas and Prathas.
2 These sages found what lay remote and hidden, the sacrifice's
loftiest secret essence.
From radiant Dhatar, Savitar, and Vishnu, from Agni, Bharad- vaja brought the Brihat.
3 They found with mental eyes the earliest Yajus, a pathway to
the Godsj that had descended.
From radiant Db&tar, Savitar, and. Yishnu, from Sfirya did ; these sages bring the Gharma.
HYMN CLXXXIL Brihaspati.
Brihaspati lead us safely over troubles, and turn his evil thought against the sinner;
Repel the curse, and drive, away ill-feeling, and give the sacri- ficer peace and comfort!
2 May Nar&sansa aid us at Pray&ja : blest be our Anuyaja at
invokings.
May he repel the curse, and chase ill-feeling, and give the sacrificer peace and comfort.
3 May he whose head is flaming burn the demons,’ haters of
prayer, so that the arrow slay them.
May he repel the curse and chase ill-feeling, and^give the sacri¬ ficer peace and comfort.
1 Rathantara: one of the moat important Sftma-hymns, consisting of verses 22 and 23 of Bigveda VII. 32=rSfcmaveda II. i. i. 13. The meaning here is uncertain, and the whole stanza is obscure. Saprathas and Prathas; mean¬ ing, apparently, * far-extending , and 1 extending/ the former referring to the Brtthantara and the latter to the Brihat, which is also one of the most important Sfimans (Eigveda VI. 46, 3, 2=S4maveda II. ii. 1.12).
3 Tajus: sacrificial prayers and formulas of the Yajurveda. Gkarma: warm libation of milk or other beverage,
* The Stikta refers evidently to technical ritual to which no, key is given by the commentary/—Wilson. See Mme. Z6aaide Rogozin's Vedic India, p. 393/
2 Nardxansa; Agni. Praydja: part of the introductory ceremony at V Soma sacrifice. Anuydja ; a secondary or final sacrifice.
3 He whose head is flaming: tapurmtirdhan ; Brihaspati or Agni as
Lightning, ’
M YMN 187.) THE MQVEDA* GO7
HYMN CLXXXIII. The Sacrifice, Etc. I saw thee meditating in thy spirit what sprang from Fervour and hath thence developed.
Bestowing offspring here, bestowing riches, spread in thine off¬ spring, thou who cravest children.
2 I saw thee pondering in thine heart, and praying that in due
time thy body might be fruitful.
Come as a youthful woman, rise to meet me; spread in thine offspring, thou who cravest children.
3 In plants and herbs, in all existent beings I have deposited the
germ of increase.
All progeny on earth have I engendered, and spns in women who will be hereafter.
HYMN CLXXXY. Adit*
Great, unassailable must be the heavenly favour of Three Gods, Varuna, Mitra, Aryaman.
2 O'er these, neither at home nor yet abroad on pathways that
are strange,
The evil-minded foe hath power:
3 Nor over him, the man on whom the Sons of Aditi bestow Eternal light that he may live.
HYMN CLXXXVI. V&yu.
Filling our hearts with health and joy, may Vafca breathe his balm on us ;
May he prolong our days of life.
2 Thou art our Father, V&ta, yea, thou art a Brother and a friends So give us strength that we may live,
3 The store of Amrit laid away yonder, 0 V&ta, in thine home,— Give us thereof that we may live.
HYMN CLXXXYII. Agni.
To Agni send I forth my song, to him the Bull of all the folk; So may he bear us past our foes.
The deities arc the Saerifieer, his Wife, and the Hotar-priest,
1 According to S&yana, the wife is the speaker of the first stanza, the YajamAua or sacriftcer of the second, and the Hotar-priest of the third, Ludwig considers Agni to be the speaker of the whole hymn. What yprcmg from Fervour : the results of ardent devotion or tdpas.
3 The Hotar-priest regards himself as^ the procreator of all living beings through the efficacy of the sacrifices which he performs ; matsddhyena ydgena Mrvasyatpatteraham sarvajanaheturbhavdmi. —S&yana. *
1 Bull; chief and lord, as the indispensable household fire.
608 THE HYMNS OF [ BOOK X
2 Who from the distance far away shines brilliantly across the
wastes:
So may he bear us past our foes.
3 The Bull with brightly-gleaming flame who utterly consumes
the fiends:
So may he bear us past our foes.
4 Who looks on all existing things and comprehends them with
his view:
So may he bear us past our foes.
5 Resplendent Agni, who was born in farthest region of the air : So may he bear us past our foes.
HTWLN CLXXXVIII. Agni.
Now send ye J&tavedas forth, send hitherward the vigorous Steed
To seat him on our sacred grass.
2 I raise the lofty eulogy of JAtavedas, raining boons,
With sages for his hero band.
3 With flames of J&tavedas which carry oblation to the Gods, May he promote our sacrifice.
HYMN CLXXXIX. Surya.
This spotted Bull hath come, and sat before the Mother in the east,
Advancing to his Father heaven.
2 Expiring when he draws his breath, she moves along the lucid
spheres:
The Bull shines out through all the sky.
3 Song is bestowed upon the Bird: it rules supreme through-
thirty realms
Throughout the days at break of morn.
2 Across the wastes: as the fire that burns the jungle and prepares the ground for cultivation,
5 In farthest region of the air: or beyond the firmament, as the Sun.
The deity is alternatively S4rpar£jiii, the Serpent-Queen, Kadru, who is also the Rishi of the hymn.
I This 'spotted Bull: the Sun. The Mother: Dawn.
3 The Bird: the Sun. His morning song, representing prayer, is supreme through all the divisions of the world, the number thirty being used indefi¬ nitely. Cf. 1.128.8.
1 From Fervour ; from the tc.pas, devotional ardour or asceticism of RrahrnS,, according to S&yana. But the meaning here may be c from warmth. See X. 129. 3 aud note. Thence; from that fervour, or warmth.
HJMN 191.3
TEE RIGVEDA.
609
HYMN CXC. Creation.
From Fervour kindled to its height Eternal Law and Truth were born:
Thence was the Night produced, aud thence the billowy flood of sea arose.
2 From that same billowy flood of sea the Year was afterwards
produced,
Ordaiuer of the days and nights, Lord over all who close the eye.
3 Dbatar, the great Creator, then formed in due order Sim and
Moon.
He formed in order Heaven and Earth, the regions of the air, and light. *
HYMN CXCI. Agni.
Thou, mighty Agni, gatherest up all that is precious for thy friend.
Bring us all treasures as thou art enkindled in libation’s place. 2 Assemble, speak together: let your minds be all of one accord, As ancient Gods unanimous sit down to their appointed share.
The place is common the assembly, common the
1 mind, so be their thought united.
A common purpose do I lay before you, and worship with your general oblation.
4 One and the same be your resolve, and be your minds of one
accord*
United be the thoughts of all that all may happily agree.
/ ___ _ _ * _
The deity or subject of stanzas % — 4 is Samjftftnam. Agreement or Unani¬ mity in assembly/
$ Common the assembly ; this sdmiti appears to have been a general assem¬ bly of the people on some important occasion, such as the election of a King. Cf, Hymns of the Mkarva-veda, YI. 64.
APPENDIX.
Page 466, Hymn 1X1
I subjoin a Latin version of stansas 5—8, and borrow Wilson’s transition of stanza 9.
/
5 Membrum suum virile, quad protentum fuerafc, mas ille re¬
traxit. Rursus illud qu^'d in juvenem filiam sublatum fuerafc, non aggressuras, ad & retrabit.
6 Quum jam in medio cpfcgressu, semiperfecto opere, amorem in
puellam pater impJdverat, ambo discedentes seminis paulum in terrae superficte in saororum sede effusum emiserunt.
7 Quum pater suam filiam adiverat, cum ek congressus suum
semen supra ferram effudit. Turn Dii benigni precem,
• (brabma) progenuerunt, et Vastoshpatim, legum sacrarum custodem, formaverunt.
8 Ille tauro similis spumam in certamine jactavit; tunc discedens
pusillanimis hue profectus est. Quasi dextro pede claudus processit, “ inutiles fuerunt illi mei complexus,” ita locutus.
9 * The fire, burning the people, does not approach quickly (by
day): the naked ( Rdkshasas approach) not Agni by night; the giver of fuel, and the giver of food, he, the upholder (of the rite), is born, overcoming enemies by his might.’
The whole passage is difficult and obscure, and stanza 9 is unintelligible. With regard to the myth of Praj&pati and. his daughter, Prof. Max Mullol' gays:—‘When Kum&rila is hard pressed by his opponents about the immoral¬ ities of his gods, he answers with all the freedom of a comparative my- thologist: “ It is fabled that Praj£pati, the Lord of Creation, did violence to his daughter. But what does it mean ? Praj&pati, the Lord of Creation, is a name of the sun, and he is called so, because he protects all creatures. His daughter Ushas is the dawn. And when it is said that he was in love with her, this only means that, at sunrise, the sun runs after the dawn, the dawn being at the same tame called the daughter of the sun, because she rises when he approaches *’/—History of Anc. Sans. Literature , pp. 529, 530. See Muir, 0. S. Texts , IV. pp. 46, 47, where stanzas 4—7 are translated.
7 Vastoshpatim: V&stoshpati, the guardian of the house ; t the lord of the hearth (of sacrifice)/—Wilson. The word may be in apposition with br&lma, prayer.
9 The fire; according to S&yana, Rdkshasas who consume like fire.
APPENDIX.
612
Page 548, Hymn CVT.
I borrow Wilsons translation of the omitted stanzas.
5 * You are like two pleasantly moving well-fed (hills) like Mitra
and Varuna, the two bestowers of felicity, veracious, pos¬ sessors of infinite wealth, happy, like two horses plump with fodder, abiding in the firmament, like two rams (are you) to be nourished with sacrificial food, to be cherished (with oblations).
6 4 You are like two mad elephants bending their forequarters
and smiting the foe, like the two sous of Nitosa destroying (foes), and cherishing (friend^); you are bright as two water- born (jewels), do you, who areviotorious, (reader) my decay-* ing mortal body free from decay. f ,
7 'Fierce (Aawins), like two powerful (heroes), you enable this
moving, perishable mortal (frame) to cross over to the ob¬ jects (of its destination) as ,over winter; extremely strong, like the Ribhus, your chariot attained its destination swift, : as the wind, it pervaded (everywhere), it dispensed riches. *.■;
8 *- With your bellies fqll of the Soma , like two saucepans, preserv- r i
ers of wealth, destroyers of enemies, (you are) armed with ; hatchets, moving like two flying (birds) with*forms like the moon, attaining success through the mind, like two laudable ,H .j beings, (you are) approaching (the sacrifice)/
Page 598, Hymn CLXIL
May Agni, yielding to our prayer, the Rakshas-slayer, drive away
The malady of evil name that hath beset thy labouring womb.
2 Agui, concurring in the prayer, drive off the eater of thy flesh,
The malady of evil name that hath attacked thy babe and
wombj
3 That which destroys the* sinking germ, the settled, moving : >
embryo,
That which will kill the babe at birth,—even this will we drive far away.
4 That which divides thy legs that it may lie between the mar¬
ried pair, .
That penetrates and licks thy side,—even this will we extern ^ ' ruinate. ’
* The subject is the Prevention of Abortion. The ftishi is KaksbohA (Slay er : of Rakehasas), sou of Br&hm&. , ^ » . V
Stanzas 1, 2 are directed against diseases, and. 3—6 against evil-Bpirite which ! attack women who are about to become mothers. , J/
APPENDIX.
613
5 What rests by thee in borrowed form of brother, lover, or of lord, And would destroy thy progeny,—even this will we exterminate.
6 That which through sleep or darkness hath deceived thee and
lies down by thee,
And will destroy thy progeny,—even this will we exterminate. Page 598, Hymn CLXIII.
Prom both thy nostrils, from thine eyes, from both thine ears and from thy chin,
Forth from thy head and brain and tongue I drive thy malady away.
2 From the neck-tendons and the neck, from the breast-bones
and from the spine, *
From shoulders, upper, lower arms, I drive thy malady away.
3 From viscera and all within, forth from the rectum, from the
heart,
* From kidneys, liver, and from spleen, I drive thy malady away.
4 From thighs, from knee-caps, and from heels, and from the
forepart of the feet,
From hips, from stomach, and from groin, I drive thy malady away.
5 From what is voided from within, and from thy hair, and from
thy nails,
From all thyself from top to toe, I drive thy malady away.
6 From every member, every hair, disease that comes in everyjoint, From* all thyself, from top to toe, I drive thy malady away.
Page 607, Hymn CLXXXIY.
May Yishfm form and mould the womb, may Tvashtar duly shape the forms,
Prajapati infuse the stream, and Dhatar lay the germ for thee. '
2 0 Sinivali, set the germ, set thou the germ, Sarasvati:
May the Twain Gods bestow the germ, the Asvins crowned with lotuses.
3 That which the Asvins Twain rub forth with the attrition- r sticks of gold,—
! That germ of thine we invocate, that in the tenth month thou k . mayst bear.
The deity or subject is the cure of Yakshma or phthisis or consumption.
' 2 Sinlvftli: a lunar Goddess, who aids the birth of children. Cp. II, 32, 6.
Yerses 1 and 2 are incorporated in Atharva-veda, Y. 25, which is a charm to accompany the Garbh&dh&na ceremony to ensure or facilitate and bless conception.
PAfrCIKA I The Soma Sacrifice ADHYAYA I
, The Consecration Sacrifice.
i. 1. Agni 1 is the lowest * of the gods, Visnu the highest; between them are all the other deities. A cake to Agni and Visnu on eleven potsherds they offer in connexion with the consecration ; verily thus they offer it without omission to all the deities. All the deities are Agni; all the deities are Visnu; Agni and Visnu are the two terminal forms of the sacrifice. In that they offer the cake to Agni and Visnu, verily thus at the ends they prosper as regards the gods. 3 They say ‘ In that the cake is on eleven potsherds, and Agni and Visnu are two, what is the arrangement here for the two, what the division ? 1 That for Agni is on eight potsherds; the Gayatrl has eight syllables; the metre of Agni is the GayatrL That for Visnu is on three potsherds, for thrice did Visnu stride across this. This is the arrangement here for the two, this the division. A pap in ghee should he offer, who considers himself unsupported; in this (earth) does he not find support who does not find support. Ghee is the milk of the woman, the rice grains that of the man; that is a pairing; with a pairing verily thus does he propagate him with offspring and cattle, for generation; he is propagated with offspring and with cattle who knows thus. He has grasped the sacrifice, he has grasped the deities, who offers the new and full moon sacrifices. Having sacrificed with the new moon or full moon oblation he should consecrate
1 AB. i. 1-6, corresponding to KB. vii. 1-4, secondarily correspond with the position
deals with the consecration sacrifice which of the gods at the sacrifice. Both sides
according to different authorities pre- of the relation are dearly present to the
cedes or follows the consecration proper. Br&hmana. Cf. RV. iv. 1. 5; fB. iii. 1.
For the ritual see A£S. iv. 2. 1-8 ; 99 S. 8.1; v. 2. 8. 6; KB. vii. 2; TS. v. 6. 1.4
v.8.1-9; Caland and Henry, L'Agnittama, cited by Aufrecht, who, for Agni as all
pp. 15, 16. other gods, cites TS. vi. 2. 2. 6; TB. iii.
2 S&yana refers these terms to the place of 2.8. 10.
the deities in the litanies of the Agni- * In Haug , s view the sense of rdh with acc. is stoma, the Ajya £astra being addressed ‘make to prosper’, rather than ‘satisfy ’
to Agni, and the last £astra, the Agni- as taken in BR., or ‘worship’, as in
maruta, containing a verse to Visnu, Sftyana’s paricaranH. Rather the aocusa-
while Haug insists that the terms are of tive is one of reference; see Keith,
looality in the universe, and hence only Tatitiriya Samkitd, p. 100, n. 8.
i. 1-]
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Rigveda
Jan 25, 2023 21:38:32 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:38:32 GMT 5.5
The Soma Sacrifice
[108
himself in the same oblation, the same strew; this is one consecration. 4 Seventeen 5 kindling verses should he recite ; Prajapati is seventeenfold; the months are twelve, the seasons five through the union of winter and the cool season 9 ; so great is the year; Prajapati is the year. With these (verses) which abide in Prajapati does he prosper who knows thus.
i. 2. The sacrifice went away from the gods; it they sought to start up with offerings ; in that they sought to start it up with offerings that is why offerings have their name. They found it; he prospers having found the sacrifice who knows thus. The libations (ahuti) are callings by name, for by them the sacrificer calls to the gods; that is why libations have their name. Ways 1 (uti) rather are they called by which the gods come to the call of the sacrificer; paths and passages are ways; verily thus are they the roads to heaven of the sacrificer. They say, ‘ Since another pours the libation, then why do they style Hotr him who recites (the invitatory verses) and says the offering verses 1 * In that he here according to their portion invites the deities, (saying 2 ) * Bring hither N. N., bring hither N. N7, that is why the Hotr has the name. A Hotr becomes he, a Hotr they call him who knows thus.
i. 8. Him whom they consecrate the priests make into an embryo again. With waters they sprinkle; the waters are seed; verily having made him possessed of seed they consecrate him. With fresh butter they anoint; to the gods appertains melted butter, to men fragrant ghee, slightly melted butter to the fathers, fresh butter to embryos. 1 In that they anoint with fresh butter, verily thus they make him successful with his own portion. They anoint him completely; ointment is the brilliance in the eyes; verily thus having made him possessed of brilliance they consecrate him. With twenty-one handfuls of Darbha they purify him; verily thus purified and pure they consecrate him. They conduct hi m to the hut of the consecrated; the hut of the consecrated is the womb of the consecrated; verily thus they conduct him to his own womb; therefore (in and) from a firm womb he stands and moves; therefore (in and) from a firm womb embryos are placed and grow forth. Therefore the sun should not rise or set on the consecrated
4 The rule is laid down by A$S. iv. 1.1 that the new and full moon sacrifices should precede the Agrayana, the Nirfighapafu, the C&turm&syas, and the Soma sacrifice, but he admits (iv. 1.2) that the reverse order was possible and the other Siitras leave the order undecided. The sacrifice here laid down for the oonseoration is in fact a mere variant of the full moon rite. * i. e. the usual fifteen, A£S. i. 2. 7, and two Dh&yy&s, iv. 2. 1. On the other hand,
fifteen only are prescribed in ▼. 8* 8
and in KB.
6 Cf. Macdonell and Keith, Vedic Index , i. 110, 111 .
1 As Aufreoht points out, this derivation is not intended as grammatically correct.
1 See A$S. i. 2. 6 ; 9fS. i. 4. 22 eeq.
i.8. 1 Cf.TS.vi. 1.1.4; 9B.iii 1.8.8; andfor *§ 9 and 10,11, 15 and 16,19, of. TS. vi. 1. 2. 1; 2.6.6; 1. 8. 2; 4.8; L6vi, La doctrine du sacrifice, pp. 108-105.
109 ] The Consecration Sacrifice [— i. 4
elsewhere than in the hut of the consecrated, nor should they call out to him. With a garment they cover him; the garment is the caul of the consecrated; verily thus they cover him with a caul. Above that is the black antelope skin; the placenta is above the caul; verily thus they cover him with the placenta. He closes his hands 2 ; verily closing its hands the embryo lies within; with closed hands the child is born. In that he closes his hands, verily thus he clasps in his hands the sacrifice and all the deities. They say, * There is no competing pressing 3 for him who is first consecrated; the sacrifice is grasped by him, the deities are grasped; no misfortune is his as there is of him who is not consecrated first.’ Having loosened the black antelope skin, he descends to the final bath; therefore embryos are born freed from the placenta; with the garment he descends; therefore a child is bom with a caul.
i. 4. ‘ Thou, O Agni, art extending ’ and * O Soma, thy wondrous ’ should he recite as invitatory verses 1 for the butter portions for him who previously has not sacrificed; 4 with thee they extend the sacrifice ’ (he says 2 ); verily thus for him he extends the sacrifice. 4 Agni with ancient thought ’ and ‘ O Soma, with verses thee ’ (he should use 8 ) for him who has sacrificed before; in the word ‘ ancient ’ he refers to the former offering. This is not to be regarded. 4 May Agni slay the foe ’ and 4 Thou, O Soma, art very lord ’ (these should he recite and) make (the butter portions) contain a reference to the slaying of Vrtra. 4 Vrtra he slays to whom the sacrifice condescends; therefore should they be made to contain a reference to the slaying of Vrtra. c Agni the head, the first of the deities’ and 4 With Agni, O Visnu, the highest great penance ’ are the invitatory and offering verses of the oblation for Agni and Visnu 6 ; they are perfect in form as being addressed to Agni and Visnu; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. Agni and Visnu are the guardians of consecration of the gods ; they are lords of the consecration; in that the oblation is for Agni and Visnu, (it is because they desire 6 ) 4 May those who are the lords of the consecration, being delighted, confer con¬ secration, may those who consecrate consecrate.’ They are Tristubh verses, to secure power.
* See Ap?S. xi. 18. 7.
9 i. e. a sacrifice instituted at the same time and place by another sacrificer; a mountain or stream constitutes a suffi¬ cient local differentiation; see AfS. vi. 6 . 11 .
1 RV. y. 18. 4 and i. 91. 9. These are the mdwmtau which are used in the ordinary Isti; see KB. i. 1; ggs. ii. 2. 18.
9 RV. v. 18. 4 e.
9 RV. viii. 44. 12 and i. 91. 11
4 RV. vi. 16. 84 and i. 91. 5.
9 Not in RV. and therefore given in full in AgS. iv. 2. 8.
6 The correct sense of the use of iti is realized by S&yana; it is very common in the AB. and KB., especially the latter, but is normally disregarded by Haug.
[110
i. 5 —] The Soma Sacrifice
i. 5. Gayatri verses 1 should he use as the invitatory and offering verses of the Svistakrt, who desires brilliance or splendour; the G&yatri is brilliance and splendour; brilliant and resplendent does he become who knowing thus uses Gayatri verses. Usnih verses 8 should he use who desires life; the Usnih is life; he lives all his days who knowing thus uses Usnih verses. Anustubh verses 8 should he use who desires the heaven; of two Anustubhs there are sixty-four syllables; three worlds each twenty-onefold are there stretching upwards; with twenty-one (verses) each he mounts these worlds; with the sixty-fourth he finds support in the world of heaven; support he finds who knowing thus uses Anustubh verses. Brhatl verses 4 should he use who desires prosperity and glory; the Brhatl is prosperity and glory among the metres; verily prosperity and glory he places in himself who knowing thus uses Brhatl verses. Pankti verses 6 should he use who desires the sacrifice; the sacrifice is fivefold; verily the sacrifice condescends to him who knowing thus uses Pankti verses. Tristubh verses® should he use who desires strength; the Tristubh is force, power, and strength; possessed of force, power, and strength does he become who knowing thus uses Tristubh verses. Jagati verses 7 should he use who desires cattle; cattle are connected with the Jagati; he becomes possessed of cattle who knowing thus uses Jagati verses. Viraj verses 8 should he use who desires proper food; the Viraj is food; therefore he who here has most food is most glorious in the world; that is why the Viraj has its name (the glorious). Glorious among his own is he, best of his own does he become who knows thus.
i. 6. Now the Viraj is a metre of five strengths; in that it has three Padas, it is the Usnih and Gayatri; in that its Padas have eleven syllables, it is the Tristubh; in that it has thirty-three syllables, it is the Anustubh, for metres are not different by reason of one syllable, nor yet by two; in that it is the Viraj, that is its fifth (strength). The strength of all the metres he wins, the strength of all the metres he attains, unity with and identity of form and world with all the metres he attains, an eater of food, a lord of food he becomes, with his offspring he attains proper food, who knowing thus uses Viraj verses. Therefore should Viraj verses 8 be used, namely 4 Kindled, O Agni * and ‘ These, O Agni \ The consecration is holy order, the consecra¬ tion is truth; therefore by one who is consecrated should truth alone be spoken. Bather they say, 4 What man ought to speak all truth; the gods are
1 RV. iii. 11. 2 and 1. For samyQjpe see A£S. B BY. v. 6. 1 and 2.
ii. 1. 21. The term ia not uaed in 99 s - 6 BY. L 95. 1 and 2.
* RV. i. 79. 4 and 5. 7 RV. v. 11. 1 and 2.
* RV. i. 45.1 and 2. • RV. vii. 1. 8 and 18.
« RV. vii. 16. 1 and 8.
Ill] The Introductory Sacrifice [—i. 7
of troth compact, 1 but men of untruth compact.’ He should speak with (the word *) 4 discerning *; 4 the discerning is the eye, for by it he sees dis¬ tinctly ’ (they say). Now the eye is truth deposited among men; therefore to him who narrates they say, * Hast thou seen ? * If he replies 4 1 have seen *, then him they believe. But if a man himself sees, he believes not even many others. Therefore should he speak with (the word) * dis¬ cerning ’; his speech is uttered as essentially true. 8
ADHYAYA II
The Introductory Sacrifice .
i. 7 (ii. 1). In 1 that there is the introductory (sacrifice), thereby they advance to the world of heaven; that is why the introductory (sacrifice: Prayanlya) has its name (advancing). The introductory (sacrifice) is expiration, the concluding (sacrifice) is out-breathing, the Hotr is common, for expiration and out-breathing are common, for the arrangement of the breaths, for the discrimination of the breaths. The sacrifice went away from the gods; the gods could do nothing, they could not discern it. They said to Aditi, 4 Through thee let us discern the sacrifice.’ She said, ( So be it, but let me choose a boon from you.’ 4 Choose ’ (they replied). This boon she choose, 4 Let the sacrifices begin from me and end with me.’ 4 So be it’ (they replied). Therefore there is a pap to Aditi as introductory (offering), (a pap) to Aditi as concluding (offering), for as a boon by her was this chosen. Moreover she chose this boon, 4 Through me shall ye know the eastern quarter, through Agni the southern, through Soma the western, through Savitr the northern.’ He says the offering verse for Pathya 2 ; in that he says the offering verse for Pathya, therefore does yonder '(sun) arise in the east and set in the west, for it follows Pathya. He says the offering verse for Agni 3 ; in that he says the offering verse for Agni, there¬ fore from the south the plants come first ripe, for the plants are connected with Agni. He says the offering verse for Soma 4 ; in that he says the
1 Cf. 9B. i 1. 1. 4: satyam eva deed anrtam manufydh.
9 The point is that he is to add in his addresses the word vicaksana to the proper name or (aocording to Ap$S. x. 12. 7,8) oomasita in the case of a Brahman. The passage is borrowed in GB. vii. 28.
1 So S&yana; the compound o&n be reduced into satyd uttard, the rest of his speech is made true by using vicakfana. For the superiority of sight to hearing cf. TB. i.
1. 4. 2 ; 9B. i. 8.1.27; below AB. ii. 40. i.7. 1 AB. i. 7-11 contains the introductory
sacrifice as in KB. vii. 5-9; for the ritual see A9S.iv. 8.1-8; 99 s * Y - &• 1-7; Caland and Henry, L'Agniitoma, pp. 28, 29. For §$ 2 and 8 cf. KB. vii. 5, 6, 8 ; for f 8 TS. vi. 1. 5.1; MS. iii. 7. 1; 9 B. iii. 2.8. 1 *09. ; L4vi, La doctrine du sacrifice, pp. 49, 50.
* BV. x. 68.15 and 16 are the verses used at the sacrifice.
9 BV. i. 189.1; x. 2. 8. The use of dyanti sug¬ gests rice brought north from S. India.
4 BV. i. 91. 1 and 4.
i. 7—] The Soma Sacmjice [112
offering verse for Soma therefore westward flow many rivers, for the waters are connected with Soma. He says the offering verse for Savitr 5 ; in that he says the offering verse for Savitr, therefore on the north-west he that blows blows most, for he blows instigated by Savitr. For Aditi 6 last he says the offering verse; in that he says the offering verse for Aditi last, therefore yonder (sky) wets this (earth) with rain and snuffs it up. For five deities does he say the offering verses; the sacrifice is fivefold; all the regions are in order, the sacrifice also is in order, for that people is (all) in order, where there is a Hotr knowing thus.
i. 8 (ii. 2). He who desires brilliance and splendour should turn towards the east with the libations of the fore-offerings; the eastern quarter is brilliance and splendour; brilliant and resplendent does he become who knowing thus goes to the east. He who desires proper food should turn towards the south with the libations of the fore-offerings; Agni is eater of food and lord of food; he becomes an eater of food, a lord of food, with his offspring he attains proper food who knowing thus turns to the south. He who desires cattle should turn west with the libations of the fore-offerings; the waters are cattle; he becomes possessed of cattle who knowing thus turns west. He who desires the drinking of Soma should turn north with the libations of the fore-offerings; Soma the king is in the north; he obtains the drinking of Soma who knowing thus turns north; the upward region is heavenly; in all the quarters he prospers. These worlds are turned towards one another 1 ; turned towards him these worlds shine for prosperity for him who knows thus. For Pathya he says the offering verse; in that he says the offering verse for Pathya, verily thus ab the beginning of the sacrifice he gathers speech together. Agni and Soma are expiration and inspiration, Savitr (serves) for instiga¬ tion, Aditi for support. Verily for Pathya he says the offering verse ; in that he says the offering verse for Pathya, verily thus with speech he leads the sacrifice to the path. Agni and Soma are the eyes; Savitr (serves) for instigation, Aditi for support. By the eye the gods discerned the sacri¬ fice; by the eye that is discerned which cannot be discerned; therefore even after wandering in confusion, when a man perceives with the eye immediately, 2 then he discerns indeed. In that the gods discerned the sacrifice, in this (earth) they discerned, in it they gathered together; from 3 it is the sacrifice extended, from it is it performed, from it is it gathered
* RV. x. 82. 7 and 9. which agrees generally with kmdpi ycUna -
0 RV. x. 63. 10 and the verse mahim u tu, AV. vifetena.
vii. 6. 2. • S&yana has the loc. as the explanation ; so
1 The sense is uncertain; S&yana has svocita- Haug, but abl. or dat. alone can be
bhogaprada, Haug * linked together ’. meant.
2 Anufthya is rendered 4 successively * by Haug,
113] The Introductory Sacrifice f—i. 10
together, for Aditi is this (earth). Thus he says the offering verse for Aditi last; in that he says the offering verse for Aditi last, it is for the discern¬ ment of the sacrifice, for the revealing of the world of heaven.
i. 9 (ii. 8). 4 The subjects of the gods should be brought into order, 1 they say; 4 as they are brought into order, the subjects of men come into order/ All the subjects come into order, the sacrifice comes into order also, (all) is in order for that people where there is a Hotr knowing thus. He recites, 1
4 Prosperity to us in the ways, in the deserts,
Prosperity in the waters, in the abode which hath the light, Prosperity to us in the wombs that bear children,
Prosperity for wealth do ye, 0 Maruts, bestow/
The Maruts are the subjects of the gods; verily thus at the beginning of the sacrifice he brings them into order. 4 With all the metres should he say the offering verse/ they say; having sacrificed with all the metres, the gods conquered the world of heaven; verily thus the sacrificer having sacrificed with all the metres conquers the world of heaven. 4 Prosperity to us in the ways, in the deserts' and 4 The highest safety in the way * are the Tristubh verses for Pathya Svasti. 2 4 O Agni, lead us by a fair path to wealth * and 4 We have come to the path of the gods * are the Tristubh verses for Agni. 3 4 Thou, O Soma, skilled in thought ’ and 4 Thine abodes in the sky, on the earth 9 are the Tristubh verses for Soma. 4 4 The god of all, the lord of the good * and 4 Who all these beings * are the Gayatri verses for Savitr. 5 4 The good protector, the earth, sky unequalled * and 4 The great one, the mother of those of good vows * are the Jagatl verses for Aditi. 6 These are all the metres, Gayatri, Tristubh, and Jagatl, the others are dependent (on them), for these are used most prominently in the sacrifice. By means of these metres the sacrificer has sacrificed with all metres, who knows thus.
i. 10 (ii. 4). The invitatory and offering verses of this oblation contain the words 14 forward *, 4 lead 4 path *, and 4 prosperity'; having sacrificed with them the gods won the world of heaven; verily thus also the sacrificer having sacrificed with them wins the world of heaven. In them there is the line, 4 Prosperity for wealth do ye, O Maruts, bestow *; the Maruts, as subjects of the gods, 2 occupy the atmosphere; whoever without notifica¬ tion to them goes to the world of heaven they are likely to obstruct him or to crush him. In that he says, ‘Prosperity for wealth do ye, O Maruts, bestow/ he announces the sacrificer to the Maruts the subjects of the gods;
* RV. x. 68.16.
* RV. x. 68. 16 and 16.
> RV. i. 189. 1 and x. 2. 8. « RV. i. 91. 1 and 4.
* RV. ▼. 82. 7 and 9.
15 [h.o.s. se]
• RV. x. 68. 10 and AV. vii. 6. 2.
i. 10. 1 The word nttr occurs only in the form noya, but the way of denoting roots Yariea greatly in AB. and KB.; cf. p. 80.
* Cf. KB. vii. 8; TS. vi. 1. 6. 8.
i. lo—]
[114
The Soma Sacrifice
the Maruts, the subjects of the gods, do not obstruct him as he goes to the world of heaven, nor do they crush him. Prosperously they speed him to the world of heaven who knows thus. The invitatory and offering verses of the oblation for Svistakrt should be the two Yir&j 8 verses of thirty-three syllables, ' May Agni here be above the other Agnis ’ and ‘ The Agni who guardeth from the foe’. Having sacrificed with the two Viraj verses, the gods won the world of heaven; verily thus also the sacrificer having sacrificed with two Viraj verses wins the world of heaven. They are of thirty-three syllables; the gods are thirty-three, eight Vasus, eleven Rudras, twelve Adityas, Praj&pati, and the vasat call. Thus at the very beginning of the sacrifice he makes the deities sharers in the syllables; verily thus syllable by syllable he delights a deity; verily thus by a vessel for the gods he gladdens the deities.
i. 11 (ii. 5). ‘The introductory (sacrifice) should be performed with the fore-offerings but without the after-offerings ’ they say; 1 ' in that there are after-offerings in the introductory (sacrifice), there is deficiency as it were, and delay as it were.’ That is not to be regarded. It should be performed with the fore-offerings and also with the after-offerings; 8 the fore-offerings are the breaths, the after-offerings offepring; if he were to omit the fore¬ offerings he would omit the breaths of the sacrificer; if he were to omit the after-offerings, he would omit the ofispring of the sacrificer; therefore should it be performed with the fore-offerings and also with the after-offerings. He should not perform the joint sacrifices for the wives (with the gods), nor should he offer with the concluding Vajus. By so much is the sacrifice incomplete. He should preserve the scrapings of the introductory (sacrifice) and mingle them with the concluding (sacrifice), for the continuity of the sacrifice, to prevent a breach in the sacrifice. Or rather in the pot in which he throws the introductory (sacrifice) into that he should throw the con¬ cluding (sacrifice). By so much the sacrifice becomes continuous and without a breach. ‘ Thereby they prosper in yonder world, not in this,’ they say, ‘ in that it is introductory (advancing); as introductory they offer, as intro¬ ductory they proceed; verily the sacrificers advance away from this world.’ In ignorance verily they say thus. He should intertwine the invitatory and the offering verses; the invitatory verses of the introductory (sacrifice) he should make the offering verses of the concluding (sacrifice); the invita¬ tory verses of the concluding (sacrifice) he should make the offering verses of the introductory (sacrifice). Thus he intertwines for success in both worlds, for support in both worlds; in both worlds is he successful, in
• RV. vii. 1.14 and 15.
1 For this discussion see TS. vi. 1. 5. 8 .
* For the former see A£S. j, 6 . 5 sag.; ffS* i-
6.16 # 09 .; for the latter A£S. i. 8 .7; i. 12 . 18 teq.
115 ]
The Buying of the Soma [—i. 13
both worlds he finds support. He finds support who knows thus. There is a pap for Aditi at the introductory, and one for Aditi at the concluding (sacrifice), for the support of the sacrifice, for the tying of the knots of the sacrifice, to prevent the slipping of the sacrifice. Just as then, he used to say, one ties the knots at both ends of a rope to prevent slipping, so at both ends of the sacrifice he ties knots to prevent slipping, in that there is a pap for Aditi at the introductory and also one for Aditi at the concluding sacrifice. With Pathya Svasti hence they advance, in Pathya Svasti they end; prosperously hence they advance, prosperously they end.
ADHYAYA III
The Buying of the Soma
i. 12 (iii. 1). In 1 the eastern quarter the gods bought Soma the king; therefore in the eastern quarter is he bought. Him from the thirteenth month they bought; therefore the thirteenth month is not known; the Soma seller is not known, for the Soma seller is evil. The strengths and powers of him when bought and going towards men went away to the quarters; them they sought to win with one verse; they could not win them; them with two, with three, with four, with five, with six, with seven they could not win; with eight they won, with eight they obtained; that is why eight has its name. Whatever he desires he attains who knows thus. Therefore in these rites eight (verses) each are repeated, to win powers and strengths.
i. 13 (iii. 2). * For Soma when bought and being brought forward, do thou say the invitatory verse * the Adhvaryu says. * From good to better do thou come forward * he says; 1 this world is good; than it yonder world is better; verily thus he causes the sacrifice? to go to the world of heaven. ‘Let Brhaspati be thy harbinger’ (he says); Brhaspati is the holy power; verily thus he makes the holy power precede him; what has the holy power come to no harm. ‘ Do thou stay on the chosen spot of earth ’ (he says). The chosen spot of earth is the place of sacrifice to the gods; verily thus he settles him on the chosen spot of earth. ‘ Do thou drive afar the foes, with all powers ’ (he says); verily thus he drives away the evil rival who hates him, and brings him low. ‘ O Soma, thy wondrous ’ this triplet to Soma* in Gayatri
1 AB. i. 12-14, like KB. yii. 10, treats briefly form as here in the Yajus recension is also
of the ceremony of carrying forward the found at AY. vii. 8. 1 with the bad
Soma when bought. For the ritual see variants aihemdm asyd fdtrum and sdrva-
AfS. iv. 4. 1-8 ; 9£S. v. 6 . 1-8 ; Caland vfram. For $ 1 cf. KB. vii. 10.
and Henry, L'Agnutonuij pp. 50, 51. 1 BV. i. 91. 9-11.
i. 18. 1 This verse which is found in the same
[116
L is—] The Soma Sacrifice
he reeites when Soma the king is being brought forward; verily thus with his own deity, his own metre he makes him successful. * All rejoice in the glory that hath come ’ he recites; 3 Soma the king is glory; every one rejoices in his being bought, both he who is to gain something in the sacrifice and he who is not. ‘The comrades in the comrade strong in the assembly, (he says); Soma the king is the comrade, strong in the assembly, of the Brahmans. ‘Saving from sin 9 (he says); he indeed is a saviour from sin. He who is successful, he who attains pre-eminence, becomes sinful; therefore they say, 4 ‘ Do not recite, do not proceed; let them not have sin to requite/ ‘ Winner of nourishment 9 (he says); nourish¬ ment is food; nourishment is the sacrificial fee; thereby he wins it; verily thus he makes him a winner of food. ‘Ready is he for manly force 9 (he says); manly force is power and strength; manly force is not lost by him up to old age who knows thus. ‘ The god hath come 9 (he says 5 ), for he has come now; ‘ With the seasons may he prosper the dwelling 9 (he says). The seasons are the royal brothers of Soma the king, as of a man; verily thus with that he causes him to come. ‘ May Savitr bestow upon us fair progeny and sap 9 this benediction he invokes. ‘ May he quicken us with nights and days 9 (he says); the days are days, the nights are nights; verily then for him with the days and the nights he invokes this benediction.
‘ Wealth with offspring may he accord to us 9 this benediction he invokes.
‘ Thine abodes which they worship with oblation 9 he recites; 6 ‘ All these of thine be encompassing the sacrifice; conferring wealth, accomplishing with good heroes 9 (he says); verily thus he says ‘ Be thou a conferrer of cattle on us and an accomplisher. 9 ‘ Slayer of heroes, O Soma, go forward to the doors 9 (he says); the doors are the house; the house of the sacrificer is afraid of Soma the king as he advances; in that he recites this (verse), verily thus he calms him; he calmed injures not his offspring or cattle. •This prayer of thy suppliant, O god 9 , with (this verse) to Varuna he concludes; so long as he is tied up, Varuna is his deity, so long as he proceeds to the closed places; verily thus with his own deity, his own metre, he makes him successful ‘ Of thy suppliant, O god 9 (he says 7 ); he who sacrifices is a suppliant. ‘Insight and skill, O Varuna, do thou quicken 9 (he says); verily thus he says, ‘Do thou, O Varuna, quicken strength and knowledge. 9 ‘Let us mount that ship fair crossing by
* BV. x. 71. 10. great prosperity danger of sin is near at
4 Hie version of S&yana takes md pracdrth as hand.
addressed to the Adhvaryu and yMayan 5 Agon is taken as past by the Br&hmaiia, as pr&pnuvaniahi but this seems unduly to though S&yana renders it as imperative,
minimize ydiayan. The idea is that in too The verse is BY. iv. 58. 7.
• BV. i. 91. 19. t BV. viii. 42. 8.
117] The Buying of the Soma [ —i. 14
which we may pass over all evils ’ (he says); the ship fair crossing is the sacrifice; the ship fair crossing is the black antelope skin; the ship fair crossing is speech; verily thus having mounted upon speech with it he crosses over to the world of heaven. These he recites eight in number, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. Of them he recites the first thrice, the last thrice; they make up twelve; the year has twelve months; Prajapati is the year; verily with those whose abode is Prajapati he prospers who knows thus. Thrice he recites the first, thrice the last; verily thus he ties the ends of the sacrifice, for firmness, for might, to prevent slipping. 8
i. 14 (iii. 3). One of the two oxen should be yoked, 1 the other unloosened; then they should take down the king; if they were to take down when both were unloosed, they would make the king have the fathers as his deity; if when yoked, lack of peace and rest would come on offspring ; offspring would scatter. The ox which is unyoked is the symbol of offspring who sit in the house; the yoked one is that of those on a journey. Those who take down when one is yoked and one unyoked, produce both peace and rest. The gods and the Asuras strove for these worlds; they contended for this eastern quarter; the Asuras conquered them thence; they contended for the southern quarter; the Asuras conquered them thence; they contended for the western quarter; the Asuras conquered them thence; they con¬ tended for the northern quarter; the Asuras conquered them thence. They contended for the north-eastern quarter; they were not conquered thence. This is the unconquered quarter; therefore in this quarter one should strive or cause striving; 2 for he has power to dispose of debts. The gods said, 1 Through our lack of a king they conquer us; let us make a king.’ * Be it so ’ (they said). They made Soma king; with Soma as king they conquered all the quarters. He who sacrifices has Soma as king. While (the cart) stands facing east, they place on (the Soma); thereby he conquers the eastern quarter; him they carry round to the south; thereby he conquers the southern quarter; him they turn round to the west; thereby he conquers the western quarter; him they take down from (the cart) facing north; thereby he conquers the northern quarter. By Soma the king he conquers all the quarters who knows thus.
• Cf. TS. ii. 6. 7.1. See Caland and Henry, L'Agniftoma,
1 Cf. TS. vi. 2.1.1; MS. iii. 7. 9 ; £B. iii 4. p. 64.
1. 4 disagrees with TS., MS., and AB. * The sense of yat is probably no more definite
than this.
i . 16 —]
[118
The Soma Sacrifice
The Gvcst Reception of Soma
i. 15 (iii. 4). The 1 oblation of the guest reception is offered, when Soma the king has come; Soma the king comes to the house of the sacrificer; to him this oblation of the guest reception is offered; that is why the guest reception has its name. It is offered on nine potsherds; the breaths are nine; (it serves) to arrange the breaths, to recognize the breaths. It is for Visnu; the sacrifice is Visnu; verily thus with his own deity, his own metre, he makes him successful. All the metres and the Prsthas follow Soma the king when bought. As many as follow Soma the king, to all these is the guest reception performed. They kindle the fire, when Soma the king has come. Just as in the world when a human king has come, or another deserving person, they slay an ox or a cow that miscarries; so for him they slay in that they kindle the fire, for Agni is the victim of the gods.
i. 16 (iii. 5). ‘ Recite for Agni being kindled * the Adhvaryu says; * To thee, O god Savitr,* (this verse) to Savitr he recites. They say ‘ Since it is for Agni being kindled that he recites by order, then why does he recite (a verse 1 ) to Savitr?* Savitr is lord of instigations; verily thus on the instigation of Savitr they kindle him; therefore he recites (a verse) to Savitr. ‘ May the two great ones, sky and earth, for us,* (this verse) to sky and earth * he recites; they say,‘ Since it is for Agni being kindled that he recites by order, then why does he recite (this verse) to sky and earth ? * By means of sky and earth him when bom the gods grasped; by these two even to-day is he grasped; therefore he recites (this verse) to sky and earth. ‘ Thee, O Agni, from the lotus * this triad in Gayatrl to Agni 3 he recites when the fire is being kindled; verily thus with his own deity, his own metre he makes him successful. * Atharvan kindled forth ’ is perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. If he is not bom, if he is long in being bom, then should be repeated Gayatrl verses, 4 Raksas slaying, namely, ‘ O Agni strike down the foe * for the smiting away of the Raksases. The Raksases seize them when he is not bom and is long in being bom. If he is bom when one only has been recited, or when two, then he should recite an appropriate (verse 6 ) containing (the word) ‘ bom ’, * Let men say * for him when bom. That which in the sacrifice is appropriate is perfect. * Whom with the hand like a quoit ’ (he says 8 ), for with the hands they kindle him.
1 AB. i. 16-18 describe the guest reception vi. 8. 6 . 8 ; for $ 2 KB. viii. 1.
of Soma; ot KB. yiiL 1 and 2. For the * BY. hr. 66. 1. ritual see A£S. iv. 6; <}<&. v. 7. For » BY. vi. 16.18-16.
$ 2 of. TS. vi. 2.1. 2. See also Caland 4 BY. x. 168. and Henry, L’Agnittoma, pp. 68, 67-60. • BY. i. 74. 8.
i. 16. » BY. i. 24. 8. For f( 1 and 20 cf. TS. • BY. vi. 16. 40.
119]
The Guest Reception of Soma [ —i. 16
‘ The child bom' (he says); Agni is a first-bom child as it were; ‘ Like (it)
I they bear, Agni of the folk, good sacrificer * (he says); om is for them what na
is for the gods. ‘ Forward bear the god to the feast for the gods, best winner of wealth’ is the appropriate (verse 7 ) for him when being taken forward; that which in the sacrifice is appropriate is perfect. * Let him seat himself in his own place of birth ’ (he says); he is his own place of birth in that Agni is Agni’s. ‘ Bom in the all-knower ’ (he says 8 ); one is bom, one is the all-knower. ‘ Quicken the dear guest' (he says); he is his dear guest in that Agni is Agni’s. ‘ On a smooth (place) the lord of the house ’ (he says); verily thus he places him in health. * By Agni is Agni kindled, the sage, the lord of the house, the youthful, bearer of the oblation, with the ladle in his mouth ’ is the appropriate (verse 9 ); that which in the sacrifice is appro¬ priate is perfect. 1 For thou, O Agni, by Agni, sage by the sage, good by the good ’ (he says 10 ); one is a sage, the other a sage; one is good, the other good. 1 Friend with friend thou art enkindled ’ (he says); he is his own friend in that Agni is Agni’s. 'Him they make bright, the skilled, the victor in contests, the mighty one in his own dwellings ’ (he says n ); he is his own house in that Agni is Agni’s. ‘ With the sacrifice the sacrifice the gods sacrificed ’, with the last 12 he concludes; with the sacrifice the gods sacrificed the sacrifice in that with Agni they sacrificed to Agni; they went to the world of heaven. ‘ These laws were first; these greatnesses resort to the sky, where are the ancient Sadhya gods ’ (he says 12 ); the Sadhya gods are the metres; they first sacrificed to Agni with Agni; they went to the world of heaven. The Adityas and the Angirases were here; they first sacrificed with Agni to Agni; they went to the world of heaven; the libation to Agni is a heavenly libation. Even if he who sacrifices is not a Brahmana 13 or is wrongly spoken of, nevertheless his libation goes to the gods and is not united with evil; his libation goes to the gods, and is not united with evil, who knows thus. These thirteen he recites perfect in form; that in the sacrifice is perfect which is perfect in form, that rite j which as it is performed the verse describes. Of these he recites the first
thrice, the last thrice. They make up seventeen; Prajapati is seventeenfold,
Smrti. On the whole the use is probably in each case the same, * one who is said to be not a Brahman a non-Brahman (opposed to subr&hmana, Wackeraagel, Altind. Oram. n. i. 261) or dwrukta. The alternative is to take ukta as ( instigated ’, 1 directed by ’ one who is not a Brahman or is ill-spoken of. See AB. ii. 17. L4vi {La doctrine du sacrifice, p. 128) has 4 on sacrifice sans l'avis d'un brahmane ou si on est diffiam^,’ which is difficult.
* EV. vi. 16. 41.
» RV. vi. 16. 42.
* RV. i. 12. 6.
RV. viii. 48. 14.
u RV. viii. 84. 8.
18 RV. i. 164. 60; see A$S. ii. 16. 7, 8; cf.
99& v. 16. 6.
19 S&yana gives two views of abrdhmana, either
as one who is not instigated by a Brah¬ mana or one who is declared to be a non- Brahman as explained by 9&&tapa in his
[120
i. 16—]
The Soma Sacrifice
the months are twelve, the seasons five; so great is the year; Praj&pati is the year; verily thus with these which have their abode in Prajapati he prospers who knows thua He recites the first thrice, the last thrice; verily thus he ties the ends of the sacrifice, for steadiness, for might, to prevent slipping.
i. 17 (iii. 6). ‘With the kindling-stick honour Agni 9 and ‘Swell up; be there gathered for thee’ are the invitatory verses 1 of the two butter portions, referring to the guest reception and perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. (The verse) to Agni contains (the word) ‘ guest ’, not that to Soma; if (the verse) to Soma contained (the word) ‘ guest ’, it would clearly * be (the verse to be used); but it does contain (the word) 'guest* as it contains (the word) ‘made fat*; when they serve him with food, then does he become fat. For them he says as offering verses 8 ‘Delighting*. ‘Over this Visnu strode’ and ‘To his beloved place may I win' are (two verses) to Visnu. 4 Having used (a verse) of three Padas as invitatory verse, he says one of four as offering verse, there are seven Padas; the guest reception is the head of the sacrifice; there are seven breaths in the head; verily thus he places breaths in the head. 1 The Hotr of the sacrifice with brilliant car ’ and ‘ Famed far is the Agni of Bharata 9 are the invitatory and offering verses of the Svistakrt, 5 referring to the guest reception and perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. They are Trisfcubh verses, to secure power. (The sacrifice) ends with the sacrificial food; the gods prospered by means of the guest reception ending with the sacrificial food; therefore should it be performed ending with the sacrificial food. In this case they offer the fore-offerings, not the after-offerings. The fore-offerings and the after¬ offerings are the breaths; the fore-offerings are those breaths in the head, the after-offerings those below. If in the case one were to offer the after¬ offerings, that would be as if one were to break off those breaths and seek to place them in the head. That would be superfluous; these breaths, both those and those, are united together; 6 verily thus in that they offer the fore-offerings, not the after-offerings, they obtain their desires in the fore-offerings and in the after-offerings.
i RV. vui. 44.1 and i. 91. 16.
1 This seems here the sense of the ambiguous word fa fvat, which is common in AB. in this form. Cf. Eggeling SBE. xxrc. xxx. He. the usual verses jufdna agnir djyasya rstu and jufdnah soma djyasya havifo vetUy A£S. i. 5, 29; 55S. i. 8. 8 with havifo in the first also.
« RV. i. 22. 17 and i.164. 6.
* RV. x. 1. 6 and vii. 8. 4.
6 S&yana takes this as a potential and as explaining atiriktam, but it seems neces¬ sary to use it as explaining the next sentence, the breaths are united and so are in a sense one, ims ... tms because gestures are used.
121 ]
The Pravargya
[—L10
ADHYAYA IV
The Pravargya .
i. 18 (iv. 1). The 1 sacrifice went away from the gods (saying), * I shall not be your food/ * No \ replied the gods, 4 Yerily thou shalt be our food/ The gods crushed it; it being taken apart was not sufficient for them. The gods said 4 It will not be sufficient for us, being taken apart; come, let us gather together the sacrifice/ (They replied) 'Be it so*. They gathered it together; having gathered it together they said to the A9vins, 4 Do ye two heal it the A<jvins are the physicians of the gods, the A 9 vins the Adhvaryus; therefore the two Adhvaryus gather together the cauldron. Having gathered it together they say, 4 O Brahman, we shall proceed with the Pravargya offering; O Hotr, do thou recite/
i. 19 (iv. 2). With 4 The holy power bom first in the east* he begins; 1 Brhaspati is the holy power; verily thus with the holy power he heals him. 4 This royal one goeth in front to the father 9 (he says a ); the royal one is speech; verily thus he places speech in him. 4 The great one hath established the two great ones, when bom 9 is addressed to Brahmanaspati; 3 Brhaspati is the holy power ; verily thus with the holy power he heals him. ' Towards the god Savitr in the bowls 9 is addressed to Savitr; 4 Savitr is breath; verily thus he places breath in him. With 5 4 Sit thou down; thou art great 9 they make him sit down. 4 Whom they anoint, the sages, as it were extending 9 is (the verse 6 ) appropriate for the anointing; that which is appropriate in the sacrifice is perfect. 4 The bird anointed by the skill of the Asura 9 , 4 The foe who secretly may attack us, O Agni 9 , and 4 Be thou well disposed to us, O Agni, at our approach 9 are sets of two appropriate (verses 7 ); that which in the sacrifice is ap¬ propriate is perfect. 4 Make thou thy brilliance like a broad net \ (these) are
1 AB. i. 18-22 and KB. viii. 8-7 describe the Pravargya as a necessary preliminary to the Soma sacrifice. For the ritual see A^S. iv. 6 and 7 ; 9£S. v. 9 and 10; BgS. ix. 1-16 ; M£S. iv; Ap?S. xv. <?£S. does not require it for a first sacrifice. GB. vii. 6 borrows this. KB. viii. 3 allows it for a first sacrifice in certain oases. £B. xiv. 2.2.44, 45; K£S. viii. 2.16; xxvi. 7. 58 forbid it in any case; TA. v. G. 8, however, allows it generally, and M^S. iv. 1. 8, 4; Ap. in certain cases. For it cf. Hillebrandt, ZDMG. xxxiv. 819 »eq .; Keith, Taittirtya Samhitd , i. cxxiii-cxxv.
16 [n.as. is]
For the death of the sacrifice, c t L4vi, La doctrine du sacrifice , p. 80.
i. 19. 1 Given in A9V. and £&nkh. as not in the Samhitft; see RVKh. iii. 22 (Schefte- lowitz, pp. 107-109); AY. iv. 1.1; KB. viii. 4. Cf. Oldenberg, Prolegomena pp. 868 aeq.
* Also in A$v. and £&nkh.
3 Also in A9V. and 9&nkh.
4 Also in A9V. and 9 &fikh«
3 RV. i. 86. 9.
• RV. v. 48. 7.
7 RY. x. 177. 1; v. 6. 4; iii. 18. 1 with the next verse in each case.
[122
u 19—] The Soma Sacrifice
five (verses 8 ) referring to the slaying of Raksases, for the smiting away of the Raksases. ‘Round thee, 0 singer, the songs’, * In the two hast thou placed the word of praise ’, ‘ Pure is one of them, worthy of sacrifice one ’ and ( I saw the guardian never resting ' are four isolated (verses 9 ). They make up twenty-one ; man here is twenty-onefold, ten fingers, ten toes, and the body as the twenty-first; this twenty-onefold self he prepares.
i. 20 (iv. 3). ‘ They of the sounding deep have sounded at the rim ’ are nine (verses*) for Soma the purifying; the breaths are nine; verily thus he places the breaths in him. ‘ May Vena impel those bom of Pr$ni* (he says 8 ); Vena is (this breath) here; above this here some breaths circulate (venanti), below others; therefore is it Vena; ‘the breath being here hath not feared (nahheh) ’ (they say); therefore is it the navel; that is why the navel has its name; verily thus he places breath in him. 4 ‘ Thy strainer is outspread, O lord of holy power ’, ‘ The strainer of the scorcher is outspread in the expanse of sky ’ and ‘ What time the Dhisan&s spread out the strainer’ (he says 8 ); these breaths are connected 4 with (the word) * strained ’; those breaths below are connected with seed, urine, and excrement; them verily thus he places in him.
i. 21 (iv. 4). ‘ Thee lord of hosts we invoke ’ is addressed to Brahmanas- pati; 1 Brhaspati is the holy power; verily thus with the holy power he heals him. 1 Of which extending and far extending are the names ’ are the bodies of the cauldron; 2 verily thus he makes him possessed of body and form. 1 The Rathantara Vasistha hath brought ’; 1 Bharadvaja hath fetched the Brhat of Agni ’ (he says 3 ); verily thus he makes him possessed of the Brnat and the Rathantara. ( 1 saw thee deep in thought ’ (he says 4 ); it contains (the word) ‘ offspring ’ and is addressed to Prajapati; verily thus he confers offspring upon him. c What offering will win your favour, O Alvins ’ are nine (verses 5 ) in different metres; that is the entrails of the sacrifice; the entrails are mixed as it were, some smaller some thicker; therefore are they in different metres. With these Kaksivant went to
8 RY. iv. 4. 1-5.
* RV. i. 10.12 ; 88. 8; vi. 68. 1; x. 177. 8.
1 RV. ix. 78. 1. Cf. KB. viii. 6.
* RV. x. 128. 1. The explanation is purely
artificial, like n&bhih below, which is probably best taken as a third, not second person. It is not to be pressed as a piece of grammar, being an etymology; cf. Liebich, Pdnini, p. 27, who, with Sftyana (Aufrecht has na), treats nd as md.
* RY. ix. Qp. 1, 2, and given in full in Agv.
and (&nkh.
4 The sense is that those breaths below being in need of purification obtain it via these three verses.
i. 21. 1 RV. ii. 28. Cl KB. viii. 5.
* RV. x. 181. 1-8.
1 RY. x. 181. Id; 2 c and d.
4 RY. x. 188. 1-8; the hymn is attributed to Praj&vant Prftj&patya, and the words here are therefore taken even by Aufrecht as the name of the author, but the trans. adopted seems less unlikely,
• RV. i. 120. 1-9.
123]
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Rigveda
Jan 25, 2023 21:39:50 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:39:50 GMT 5.5
The Pravcvrgya [—i. 23
the dear home of the Apvins; he won the highest world; he goes to the dear home of the A$vins, he wins the highest world who knows thus.
• Agni shineth as the forefront of the dawns * is a hymn. 0 4 O Alvins, to the swelling cauldron 1 is appropriate; that which in the sacrifice is appropriate is perfect It is in Tristubh verses; the Tristubh is strength; verily then he places strength in him. * Like the two pressing-stones for the one purpose ye sing 9 is a hymn 7 ; by enumerating the members in 4 like the two eyes, like the two ears, like the two nostrils verily thus he places the senses in him. It is in Tristubh verses; the Tristubh is strength; verily thus he places strength in him. ‘ I praise sky and earth for first inspiration 9 is a hymn 8 and ‘Agni, the cauldron, the shining, for hastening on the way 9 is appropriate; that which in the sacrifice is appropriate is perfect* It is in Jagat! verses; cattle are connected with the Jagati; verily thus he confers cattle upon him. * By which ye did help N. N., by which ye did help N. N.’ (he says); so many desires do the Alvins see in it; them verily thus does he place in him; verily thus with them he makes him successful. ‘The tawny one, the chief, hath made the dawns to glow 9 is (a verse 9 ) containing (the word) ‘ glow 9 ; verily thus he confers glowing upon him. ‘ With days and with nights guard us around 9 , with the last (verse 10 ) he concludes, ‘With those unharmed and bringing good fortune, O A$vins; may this Mitra and Varuna accord us; Aditi, Sindhu, earth and sky 9 ; verily thus with these desires he makes him successful. Such is the first section.
i. 22 (iv. 5). Then comes the second (section). ‘ I hail this fair milking cow’, ‘Making kin , the lady of riches 9 , ‘Towards thee, O god Savitr 9 , ‘ Like a calf with the mothers 9 , ‘ With the mothers like a calf \ ‘ Thy teat, exhaustless spring of pleasure 9 , ‘ The cow hath lowed after the blinking young one 9 , ‘ With homage approach 9 , ‘ In unison have they sat down kneeling 9 , ‘ By the ten of Vivasvant 9 , ‘ Seven milk one 9 , ‘Enkindled Agni, O Alvins 9 , ‘Enkindled Agni by the strong, the harbinger of heaven 9 , ‘ This is his most evident deed *, ‘ The living cloud is milked of ghee and milk 9 , ‘ Rise up, O Brahmanaspati 9 , ‘ He hath milked the swelling drink \ ‘Come up with the milk, milker of cows, swiftly 9 , ‘In the passed pour the admixture 9 , ‘ Assuredly of the Alvins the seer 9 , and ‘ Together these mighty waters 9 are twenty-one 1 appropriate (verses), that which in the
• RV. Y. 76. 1 RV. i. 164. 26, 27; i. 24. 8; ix. 104. 2;
• RV. ii. 89 ; the expressions cited are from 106. 2 ; i. 164. 49, 28; ix. 11.1; i. 72. 6;
tt. 6 and 6. viii. 72. 8; 7; two verses only in A9S.
• RV. i. 112. Cf. for cattle and the Jagati iv. 7. 4 ; RV. i. 62. 6; ix. 74. 4; i. 40. 1;
TS. vi. 1. 6. 2. viii. 72. 16 ; in A£S. iv. 7. 4; RV. viii.
• RV. ix. 88.8. Cf. KB. viii. 6. 72. 18; 9. 7; 7. 22. Cf. KB. viii 7 {
« RV. i. 112. 26. 95S. v. 10.
[124
i . 22 —]
The Soma Sacrifice
sacrifice is appropriate is perfect. With 1 ‘Up this god Savitr with the golden ’ he rises up after (the others); with * ‘ Let Brahmanaspati move forward’ he follows after; with 4 ‘The Gandharva here guardeth his abode ’ he looks at the Khara; with 5 ‘ The eagle flying in the vault ’ he takes his place ; in the forenoon he uses as offering verses* ‘ The heated cauldron reacheth you, self-offerer’ and ‘Both drink, O Alvins’. At ‘ O Agni, enjoy ’ he says the second vasat, taking the place of the Svistalcrt. ‘The ghee the milk offered in the cows’ and ‘Drink of this, O Ayvins' he uses as offering verses 7 in the afternoon; at ‘O Agni, enjoy’ he says the second vasat, taking the place of Sviftakrt. Of these three oblations they do not take portions for the Svistakpt, Soma, the cauldron, and the strengthening drink. In that he says the second vasat, (it is) to avoid omitting Agni Svistakrt. ‘ Through all the regions, seated in the south ’ the Brahman 8 mutters; ‘ The pure cauldron among the gods over which the call of Hail! is uttered’, ‘From the ocean the wave Vena sendeth forth ’, ‘ The drop that goeth over thejocean ’, ‘ O friend, do thou turn towards the friend’, ‘Upright to our aid’, ‘Upright do thou protect us from tribulation’, and ‘Him indeed his worshippers’ are appropriate* (verses); that which in the sacrifice is appropriate is perfect. With ‘ O thou of pure brilliance, around thy dwelling’ he desires food. 10 With ‘The oblation offered, the sweet oblation, on the fire that is most full of Indra, may we eat of thee, O divine cauldron, full of sweetness, full of nourishment, full of strength, full of the Angirases; homage to thee; harm me not' he partakes of the cauldron. ‘ Like an eagle its nest, the seat wrought with prayer ’ and ‘In which the seven V&savas’ he recites 11 for him when being deposited. ‘The oblation, O thou rich in oblation, the great divine seat ’ (he says ls ) on the day on which they are going to remove (the cauldron). ‘From the good pasture mayst thou be of good fortune’, with the last (verse 18 ) he concludes. The cauldron is a divine pairing; the cauldron is the member, the two handles the testicles, the spoon the thigh bones, the milk the seed; this seed is poured in Agni as the birthplace of the gods, as generation; the birthplace of the gods is Agni; he comes into existence from Agni as the birthplace of the gods, from the libations; having come into existence as composed of the Be,
* BV. yi. 71.1.
* BV. i. 40. 8.
‘ BV. ix. 88. 4.
• BV. ix. 86.11.
• Only in iyS. iv. 7. 4 (of. AV. vii. 78.6) and
BV. i. 4& 16.
i Only in A98. ix. 7. 4 (ef.AV. Yii. 78. 4) and BV. viii. 6.14.
* In AgS. iv. 7. 4.
• In A9S. iv. 7. 4; BV. x. 128. 2, 8; iv.1.8;
i. 86.18, 14; yiii. 69.17.
>» BV. iii. 2. 6.
« BV. ix. 71. 6 and AyS. iv. 7.4.
“ BV. ix. 88. 6.
“ BV. i. 164. 40.
125] The Upasads [—i. 23
the Yajus, and the Saman, and of the Veda, and of the holy power, and as immortal, he attains to the deities who knows thus and who knowing thus sacrifices with this sacrificial rite.
The Upasads .
i. 23 (iv. 6). The 1 gods and the Asuras strove for these worlds; the Asuraa made these worlds as citadels, just as those who are more mighty and forceful. They made this (earth) an iron (citadel), the atmosphere one of silver, and the sky one of gold; thus they made these worlds as citadels. The gods said, * The Asuras have made these worlds as citadels, let us make these worlds as citadels in opposition/ ‘ Be it so * (they replied). They made out of this (earth) as a counterpoise the Sadas, the Agnldh's altar from the atmosphere, the two oblation holders from the sky. Thus they made these worlds as citadels in opposition. The gods said, ‘ Let us have recourse to the Upasads; by siege (Upasad) they conquer a great citadel/ ‘ Be it so * (they replied). With the first Upasad which they performed they repelled them from this world; with the second from the atmosphere, with the third from the sky. Thus from these worlds they repelled them. 4 The Asuras, repelled from these worlds, had recourse to the seasons. The gods said, ‘ Let us have recourse to the Upasads/ * Be it so * (they replied). These three Upasads they performed one by one twice each; they made up six ; the seasons are six; them they repelled from the seasons ; they, repelled from the seasons, the Asuras, had recourse to the months. The gods said, ‘ Let us have recourse to the Upasads/ ‘ Be it so ’ (they replied). These Upasads being six they performed one by one twice each; they made up twelve; the months are twelve; them they repelled from the months. The Asuras, repelled from the months, had recourse to the half-months. The gods said, ‘Let us have recourse to the half-months/ ‘Be it so' (they replied). These Upasads being twelve they performed one by one twice each; they made up twenty-four; the half-months are twenty-four them they repelled from the half-months. The Asuras, repelled from the half-months, had recourse to day and night. The gods said, ‘ Let us have recourse to the two Upasads/ ‘ Be it so ’ (they replied). With the Upasad which they performed on the forenoon they repelled them from the day, by that on the afternoon, from the night; thus from both they excluded them. Therefore one should proceed with the first Upasad early
1 AB. i. 28-26 and KB. viii. 8 and 9 deal with v. 11; Caland and Henry, L'Agnistoma ,
the Upasads ; cf. TS. yi. 2.8.1 ; £B. iii. 4. pp. 67-70. For the varying number of
4.8. For the ritual see A£S. iv. 8; 99$. Upasads cf. A^S. iv. 8.18 ; TS. vi. 2.5. 1.
i. 23 —] The Soma Sacrifice [120
in the forenoon, with the second early in the afternoon. So much only of space does he leave to his enemy.
i. 24 (iv. 7). The Upasads are called victories; by them the gods won an unrivalled victory; an unrivalled victory does he win who thus knows. The victory which the gods won over these worlds, the seasons, the months, the half-months, the day and night, that victory he wins who knows thus.
The 1 gods were afraid, 4 Through our disagreement the Asuras will wax great here.’ Having gone apart they took council; Agni went out with the Varus, Indra with the Rudras, Varuna with the Adityas, Brhaspati with the All-gods. Having thus gone apart they took council; they said, 4 Come, our dearest bodies let us- deposit in the house of king Varuna; with them may he not be united who shall transgress this, who shall seek to cause trouble.* ‘Be it so’ (they replied). They deposited their bodies in the house of king Varuna; that became their bodily covenant; that is why the bodily covenant (Tanun&ptra) has its name. Therefore they say, ‘One should not show treachery to one united by the bodily covenant.’ Therefore the Asuras do not wax great here.
i. 25 (iv. 8). The guest reception is the head of the sacrifice, the Upasads the neck; they are performed on the same strew, for the head and the neck are the same. In the Upasads the gods fashioned an arrow; of it the point was Agni, the socket Soma; the shaft Visnu, the feathers Varuna. 1 It they discharged, using the butter as a bow; with it they kept piercing the citadels; therefore these have butter as the oblation. At the Upasads he has first recourse to four teats for the fast milk, for the arrow is com¬ posed of four elements, point, socket, shaft, and feathers; three teats he has recourse to for the fast milk in the Upasads, for the arrow is composed of. three elements, point, socket, and shaft; two teats he has recourse to for the fast milk in the Upasads, for the arrow is composed of two elements, the socket and the shaft only; one teat he has recourse to for the fast milk in the Upasads, for it is called the one thing ‘ arrow ’, by one is strength exercised. These worlds are broader above and narrower below; he performs the Upasads from the top downwards, for the conquering of these worlds. ‘ To the generous to be adored ’, ‘ This kindling stick of mine, O Agni, this waiting upon thee do thou accept 1 are sets of three kindling
1 For this rite see A$S. iy. 6. 8; 9$S. v. 7.1, La doctrine du sacrifice, p. 78.
2; L£S. v. 8. 6 ; K$S. viii. 1. 28-26. Cf. i. 26. 1 Ct TS. vi. 2. 8.1; ?B. iii. 4.4.14; and TS. i. 2. 10. 2 ; vi. 2. 2. 1; MS. iii. 7.10; for { 4 KB. viii. 9 ; TS. vi. 2. 6. 2. For
GB. vii. 2 ; £B. iii. 4. 2.9 ; Cal&nd and the parts of the arrow of. Vedic Index i. 8;
Henry, L'Agniftoma, pp. 61, 62. The £13. Eggeling, SBB. xxvi. 108, n. 2, who takes
assigns the Radras to Soma. Cf L6vi, foi ya as ‘ barb ’; Muir, OST. v. 881, 888.
127] The Upasads [—i. 26
verses,* perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. He should use (verses 3 ) containing (the word) ‘ slay’, as invitatory and offering verses,‘Let Agni slay the foes,' c Who is dread, as it were, a slayer with darts,* ‘Thou, O Soma, art very lord,’ ‘Bestowing prosperity, slayer of disease,’ ‘ Over this Visnu strode,* ‘ Three steps he strode apart,’ these are they. He sacrifices in the afternoon with (the verses) inverted. With these in the Upasads the gods kept slaying and destroying the citadels. They should be of the same metre, not of different metres; if he were to make them of different metres, he would cause swelling on the neck; he would produce boils; therefore should they be made of the same metre, not of different metres. Now as to this Upavi J&nafruteya used to say, that is in his explanation of the Upasads, ‘ In that 4 the face of even an ugly Qrotriya is seen as joyous as it were and as singing, (it is) because the Upasads have butter as the oblation, and (it is) a face placed on the neck *; therefore was he wont to say this.
i. 26 (iv. 9). The 1 fore-offerings and the after-offerings are divine armour; (this rite) is without fore-offerings and after-offerings, to sharpen the arrow and to prevent rending. Having once stepped over he makes (him) proclaim, to master the sacrifice and to prevent its departure. They say, ‘ A cruel thing do they in the neighbourhood of Soma the king,* in that they offer the ghee in his neighbourhood, for by ghee as a thunderbolt Indra slew Vrtra,’ in that they make the king to swell, (saying) ‘ May every shoot of thine, O god Soma, swell for Indra who obtaineth the chief share; may Indra swell for thee; do thou swell for Indra; make us as comrades to swell; with gain, with insight, prosperously may I attain the conclusion in the pressing of thee, O God Soma *; verily thus they make whole whatever cruel as it were they do in his neighbourhood; moreover they cause him to grow. Soma the king is the embryo of sky and earth; in that, (saying) ‘ Sought by sacrifice is wealth, sought are good things, for strength, for prosperity; holy order to the speakers of holy order; homage to sky,
■ RV. vii. 15.1-7 and ii. 6. 1-7.
* RV. vi. 16. 84, 89 ; i. 91. 6, 12 ; i. 22. 17, 8.
4 The sense is uncertain, as, if tft in rebhadvety is taken as ending the quotation, then the sentence is hard to construe, unless it is made to mean 1 Prom whatever (side) the face is seen ’, which is harsh. On the other hand yasmdt ... hi contrast well and the omission of iti as in AB. iii. 8. 4 is not difficult. Yet tamm&t points to a reason given bj the text, not by Upftvi. Weber takes it as * In the Brfthmana is
to be found the reason that, &c. \ For Br&hmana in this sense of. £B. iv. 1. 5. 14; iii. 2.4.1. The sage is eaUed Aupftvi in £B. v. 1.1.5, 7. janitoh must be active, not pass., as Delbruok, AUind. Synt. p. 480.
1 The chief point of this chapter is the Nihnavana, for which see A£S. iv. 5. 7; 9^3. v. 8. 5; Caland and Henry, L'Agni- sfoma, pp. 68, 64. The Mantras occur in TS. i. 2.11 and its parallels. For deva- varmd cf. TS. ii. 6.1. 5.
* Cf. TS. vi. 2. 2.4.
[128
i. 26—] The Soma Sacrifice
homage to earth!’ they make (their amends) on the strew, 3 verily thus they pay homage to sky and earth; moreover they cause them to grow.
ADHYAYA V
The Bringing forward of the Soma and the Fire .
i. 27 (v. 1). Soma 1 the king was among the Gandharvas ; the gods and the seers meditated on him, 4 How shall Soma the king come hither to us ? 9 Speech said, 1 The Gandharvas love women; with me as a woman do ye barter it. 9 * No/ replied the gods, 4 how could we be without you ? 9 She replied, 4 Still do ye buy; when ye will have need of me, 1 then shall I return to you/ 4 Be it so 9 (they replied). With her as a great naked one they bought Soma the king. In imitation of her they bring up a young immaculate cow to buy Soma; with her they buy Soma the king. Her he may repurchase again, for (speech) went back to them. Therefore one should speak inaudibly when Soma the king had been bought, for then speech is among the Gandharvas; when the fire is again brought forward, she returns again.
i. 28 (v. 2). 4 Recite for Agni as he is being brought forward/ the Adhvaryu says.
4 Forth the god with the thought divine,
Do ye bear the all-knower,
May he bear our libations daily, 9
this Gayatri verse 1 should he recite for a Brahman; the Brahmin is connected with the Gayatri; the Gayatri is brilliance and splendour; verily thus with brilliance and with splendour he makes him prosper. 4 To him the mighty, meet for assembly, the strengthening hymn/ this Tristubh he should recite for a Raj any a; the Rajanya is connected with the Tristubh; the Tristubh is force, power, and strength; verily thus with force, power, and strength he makes him prosper. ‘Ever uttering they have brought forward to the one worthy of praise’ (he says); verily, thus he makes him attain pre-eminence over his own people. 4 Let him bear
s nihnavate is dearly wrong: nihnuvate must be read as pointed out by Aufreeht (AB. p. 429); but ntonat* in 'AB. vii. 17 is supported by nihnavante in A(S. iv. 5. 7 ; ▼iii. 18. 27 y where, however, there is difference of reading, nihnunante occurring in some MSS. (see Weber, lad. Stud, iz. 221). Cf. ?B. iii. 4. 8. 19-21.
1 AB. i. 27 and 28 and KB. iz. 1 and 2 deal with the carrying forward of the fire to the high altar from the old Ahavanlya
which now takes the place of the G&rha- patya; see AfS. iii. 7. 8 ; ii. 17.8 ; 9£S. iii. 14. 8-14; Schwab, Dot alUndische Thieropfer, pp. 80-88. For this legend cf. TS. vi. i. 6. 6; 10. 4 ; £B. iii. 2. 4. 8.
1 Or possibly ‘when your object shall be (accomplished) through me ’, but this is less likely.
i.28. 1 RV. z. 176. 2. Cf. KB. iz. 2; £B. iii.
5 . 2 . 2 .
* RV. iii 64. 1.
129]
The Bringing forward of the Fire [—i. 28
us with the splendours of his home; let Agni hear us immortal with his divine (splendour); until old age on him he shines immortal, who thus knows.' * He here first hath been set down by the ordainers this Jagati verse 3 should he recite for a Vaigya; the Vaigya is connected with the Jagati; cattle are connected with the Jagati; verily thus with cattle he makes him prosper. Variegated in the woods, manifested for every people' is an appropriate (verse 4 ); that which in the sacrifice is appro¬ priate is perfect. 1 Here the godly in this Anus^ubh 6 he utters speech; the Anusfcubh is speech; verily thus in speech he utters speech. In that he says 4 Hereverily thus speech declares 4 Here am I come who afore¬ time have dwelt with the Gandharvas.’ 4 Agni protecteth here' (he says 6 ), Agni here protects; 4 As from the immortal race 1 ; verily thus he confers immortality upon him. 4 Stronger than the strong the god made for life ’ (he says), for Agni is a god made) for life. 4 Thee in the footstep of the sacrificial food, on the navel of the earth' (he says 7 ); the navel of the high altar is the footstep of the sacrificial food. 4 O All-knower, we deposit thee’ (he says), for they about to deposit him. ‘O Agni, to carry the oblation ’ (he says), for he is about to carry the oblation. 4 O Agni of fair face, with all the gods, sit first on the birthplace rich in wool' (he says 8 ) ; verily thus he makes him sit with all the gods. 4 Making a nest, rich in ghee, for Savitr ’ (he says); a nest as it were is made in the sacrifice by the enclosing sticks of Pitudaru wood, bdellium, the wool tufts, and the fragrant grasses. 4 Lead the sacrifice well for the sacrificer ’ (he says); verily thus he establishes straight the sacrifice. 4 Sit, O Hotr, in thine own place, discerning' (he says 9 ) ; the Hotr of the gods is Agni ; the navel of the high altar is his own place. 4 Do thou place the sacrifice in the birthplace of good deeds ’ (he says); the sacrifice is the sacrificer; verily thus for the sacrificer he invokes this benediction. 4 Seeking the gods, ,do thou sacrifice to the gods with oblation, O Agni, do thou accord great power to the sacrificer' (he says); power is breath ; verily thus he places breath in the sacrificer. ‘The Hotr in the Hotr's seat, well knowing* (he says 10 ); the Hotr of the gods is Agni; the navel of the high altar is his Hotr's seat. 4 Shining, resplendent, he hath sat, the well skilled ’ (he says), for he is seated here. 4 With vows and foresight undeceived, most bright ’ (he says); Agni is the most bright of the gods. ‘Bearing a thousand, Agni, of pure tongue ’ (he says); for this is his character of bearing
8 RV. iv. 7. 1.
4 RV hr. 7 Id,
8 RV. x. 176. 8. avdksam is merely a play on vdCj not a genuine form; see Liebioh, Pdnini t p. 27. CL AB. viii. 9; above, p. 72.
17 [h.o.s. ib]
• RV. x. 176. 4.
7 RV. iii. 29. 4.
8 RV. vi. 16. 16. 8 RV. iii 29.8. 10 RV. ii. 9.1.
i. 28— ] The Soma Sacrifice [130
a thousand, that him being but one they carry apart in many directions; prosperity a thousandfold he obtains who knows thus. ‘ Thou art a herald, thou also our protector from afar,’ with this last (verse u ) he concludes. ‘Thou, O strong one, art the leader to greater wealth; O Agni, for ourselves, our children and of&pring, be thou the guardian, resplendent and never failing’ (he says); Agni is the guardian of the gods; verily thus does he place Agni as a guardian on all sides for himself and for the sacrificer, when one knowing thus concludes with this (verse); moreover, thus he produces prosperity for a year. Eight he recites, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. Of these he recites the first thrice, the last thrice; they make up twelve; the year has twelve months; Prajapati is the year; verily thus with those that have their abode in Praj&pati he prospers who knows thus. He repeats the first thrice, the last thrice; verily thus he ties the two ends of the sacrifice, for firmness, for might, to avoid slipping.
i. 29 (v. 8). ‘Recite 1 for the two oblation holders being brought forward' the Adhvaryu says. ‘I yoke your ancient holy power with praises’ he recites;* with the holy power the gods yoked the two oblation holders; verily thus with the holy power he yokes the two; what has the holy power come to no harm. ‘ Let the two come forward with weal for the sacrifice,’ this triplet 8 to sky and earth he recites. They say, ‘ Seeing that he recites by order for the two oblation holders being brought forward, then why does he recite a triplet to sky and earth? ’ Sky and earth were the oblation holders of the gods; even to-day also are they the oblation holders, for within these is here all oblation and whatever there is; therefore he recites a triplet to sky and earth. ‘ What time ye came like twins striving’ (he says 4 ), for moving like twins they come in an even line. ‘ Pious men bore you forward' (he says), for pious men bear them forward. ‘ Sit down in your own place, well knowing; be of secure abode for our Soma drop ’ (he says); the drop is Soma the king; verily thus he makes the two for Soma the king to sit on. ‘In the two thou hast placed the word of praise’ (he says 5 ), for on the two the third, the covering, is deposited. In that he says ‘ The word of praise ’, and the word of praise is the sacrificial rite, verily with it he makes the sacrifice prosper. ‘ Who in union with
11 RV. ii. 9.2. The sense of tohuya not tone Caland and Henry, L'Agnittoma, pp. 82-98.
tanundm and its construction is an* Cf. $B. iii. 6. 3.16.
certain. * RV. x. 18. 1.
1 AB. i. 29 and KB. ix. 8 and 4 deal with the 9 RV. ii. 14.19-21 ; cf. AB. ix. 3.
bringing forward of the two Soma carts to 4 RV. x. 18. 2.
the high altar; see AfS. iv. 9; 9fS. y. 18; 6 RV. i. 88. 8 : 1 restrain 1 is used in yataamcd.
131] The Bringing forward oj Agni and Soma [— i. 30
uplifted ladle pay honour; unrestrained he dwelleth in thine ordinance, he doth flourish 9 (he says); the line containing the word 4 restrain* which he yonder first said, that with this he appeases, for appeasement. * May thy strength be favouring to the sacrificer who poureth (oblation) *, he invokes this benediction. ‘All forms the sage doth assume/ this ‘All form* (verse 6 ) he recites; he should recite looking at the fronton, for the fronton has as it were all forms, white as it were, and black as it were. Every form he wins for himself and for the sacrificer when one knowing thus recites the verse while looking at the fronton. ‘Around thee, O singer, the songs *, with this last (verse 7 ) he concludes. When he thinks that the oblation holders are covered, he should conclude then. The wives of the Hotr and the sacrificer are not likely to become naked, when one knowing thus concludes with this (verse) when the oblation holders have been covered. By a Yajus 8 are the oblation holders covered; verily thus with a Yajus they cover the two. When the Adhvaryu and the Pratipra- sthatr strike in the posts on both sides, then should he conclude; for then are the two covered. Eight he recites, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. Of them he recites the first thrice, the last thrice; they make up twelve; the year has twelve months; Prajapati is the year; verily thus with those whose abode is Prajapati he prospers who knows thus. He recites the first thrice, the last thrice; verily, thus he ties the two ends of the sacrifice for firmness, for might, to prevent slipping.
The Bringing forward of Agni and Soma .
i. 30 (v. 4). ‘ Recite for Agni and Soma being brought forward * the Adhvaryu says. 1 ‘ Do thou pour forth, O god, for the first the father *, (this verse *) to Savitr he recites. They say, ‘ Since he recites by order for Agni and Soma being brought forward, then why does he recite a verse to Savitr ? * Savitr is lord of instigation; verily thus instigated by Savitr they bring them forward; therefore he recites (a verse) to Savitr. 1 Let Brahmanaspati move forward ’, (this verse) to Brahmanaspati he recites 3 they say, 1 Since he recites by order for Agni and Soma being brought forward, then why does he recite (a verse) to Brahmanaspati?* Brhaspati is the holy
6 RV. v. 81. 2. rardtya is a variant form of holder; see A£S. iv. 10; <JQS. y. 14 ■
rardt i, not loc. as S&yana. Caland and Henry, VAgnistoma , pp. 110-
7 RV. i. 10. 12. 116. Cf. <?B. iii. 6 . 8 . 9.
8 See TS. i. 2.18 k. ■ Not in RV.: given in A£S. iv. 10. 1; <?Q8.
1 AB. i. 80 and KB. ix. 5 and 6 deal with the v. 14. 9 ; cf. AV. vii. 14.8; KS. xxxvii. 9;
bringing forward of Agni and Soma and TB. ii. 7.15. 1; KB. ix. 5
the placing of Soma in the right oblation 8 RV. i. 40. 8 .
[132
i. 80—] The Soma Sacrifice
power; verily thus he makes the holy power their harbinger; that which contains the holy power comes not to harm. * Let the goddess move forward, the bounteous (he says); verily thus he makes the sacrifice possessed of boun¬ teousness ; therefore does he recite (a verse) to Brahmanaspati. ‘TheHotr, the god, the immortal this triplet 4 to Agni he recites, when Soma, the king, is being brought forward. Soma the king the A suras and the Rakgases sought to slay as he was being brought forward between the Sadas and the oblation holders; Agni by his cunning led him past. ‘ He goeth before by cunning ’ he says, for he led him past by cunning; therefore in front of him they carry Agni. ‘ To thee, O Agni, day by day 9 and c To the dear the adorable ’ these three 6 and one 6 he recites; these two, coming together, are liable to injure the sacrificer, he that was formerly taken out and he whom after they bring forth. In that he recites three and one, verily thus he unites them in unison; verily thus he establishes them in security, to prevent injury to himself or the sacrificer. ‘O Agni, rejoice; be glad in this prayer' he recites 7 when the libation is being offered; verily thus he causes the libation to gladden Agni. * Soma goeth, who knoweth the way', this triplet 8 in Gayatri to Soma he recites, when Soma the king is being brought for¬ ward; verily thus with his own deity, his own metre, he makes him prosper. ‘ Soma hath sat him on his place ’ he says; for he is going to take his seat here; having gone beyond and placing the Agnldh’s altar at his back as it were should he recite. 1 This of him King Varuna, this the A$vins ’, (this verse 9 ) to Visnu he recites; 1 Attend the insight of him with the Maruts, the ordainer; he doth support the strength, the highest, that knoweth the day; the stall doth Visnu with his comrades reveal * (he says); Visnu is the door guardian of the gods; verily thus he opens the door to him. ‘ When within thou hast come forward, thou shalt be Aditi ’ he recites 10 when he is being put in place. ‘ Like an eagle his nest, the seat wrought with devotion' (he says u ) when he has been put in place. * To the golden to sit on the god hasteneth * (he says); golden as it were he spreads thus for the gods as a cover the black antelope skin. Therefore does he recite this (verse). ‘ He hath established the sky, the Asura, all-knower ’ 12 , with (this verse) to Varuna he concludes; so long as he is tied up he has Varuna as his deity, so long as he is approaching the covered (places); verily thus with his own deity, his own metre, he makes him prosper. If they should run up to him or seek safety, he should conclude with the following (verse 1S ), ‘ Do thou welcome Varuna the great.' For so many as
4 RV. iii. 87. 7-9. 9 RV. i. 166. 4.
• RV. i. 1. 7-9. 19 RV. viii. 48. 2.
• RV. ix. 67. 29. » RV. ix. 71. 6.
i RV. L 144. 7. “ RV. viii. 42. 1.
1 RV. iii. 62. 13-15. Cf. KB. iv. 4. >» RV. viii. 42. 2.
133] The Bringing forward of Agni and Soma [ —i. 30
he desires freedom from fear, for so many as he contemplates freedom from fear, to so many is freedom from fear accorded, when one knowing thus concludes with this (verse). Seventeen (verses) he recites, perfect in form; that in the sacrifice is perfect, which is perfect in form, that rite which as it is being performed the verse describes. Of them he recites the first thrice, the last thrice ; they make up twenty-one; Prajapati is twenty-onefold ; twelve months, five seasons, these three worlds, yonder Aditya as twenty- first, the highest support. This is the divine field, this prosperity, this is overlordship, this the expanse of the tawny one, this the abode of Praja¬ pati, this self-rule. Verily thus he prospers as regards him 14 with these twenty-one (verses).
14 For the construction see above i. 1, n. 3. For akar na vat above, which Btthtlingk condemns, may be cited MS. i. 6. 10; 10 . 10, 18; 11. 10; iii. 6. 10; iv. 2. 1; perhaps i. 8. 7 (Caland, VOJ. xxiii. 58); JUB. i. 5. 1; TB. i. 208. 6; Oertel, Trans.
Connecticut Acad . xv. 68; Bloomfield, JAOS. xxvii. 77 ; Wackemagel, AUnuL Gramm, i. 191. maMnagnyd is apparently the MS. tradition in i. 27, but may be a later Prakritism.
PAtfCIKA II
The Soma. Sacrifice (continued).
ADHYAYA I
The Animal Sacrifice.
ii. 1 (vi. 1). By 1 means of the sacrifice the gods went upwards to the world of heaven; they were afraid,‘Seeing this of us men and seers will track us.’ Them they obstructed by means of the sacrificial post; in that they obstructed them by means of the post, that is why the post has its name. Having fixed it point down, they went upwards. Then men and seers came to the place of sacrifice of the gods, ‘ Let us seek something to track the sacrifice.’ They found the post only, established with point downwards. They perceived, 1 By this the gods have blocked the sacrifice.’ Having dug it out they fixed it upwards; then did they discern the world of heaven. In that the post is fixed upright, (it is) to track the sacrifice, to reveal the world of heaven. The post is a thunderbolt; it should be made of eight corners ; the bolt is eight-cornered. This he hurls as a weapon at the rival who hates him, to lay him low who is to be laid low by him. The post is a bolt; it stands erect as a weapon against the foe. Therefore also to him who hates there is displeasure in seeing, ‘ This is N. N.’s post, this is N.N.'s post.’ Of Khadira wood should he make the post who desires heaven; by means of a post of Khadira the gods won the world of heaven; thus verily also the sacrificer by a post of Khadira wins the world of heaven. Of Bilva should he make the post, who desires proper food and desires prosperity. Year by year is Bilva taken; this is the symbol of proper food. It should be covered with branches up to the root, this is (the symbol) of prosperity. He prospers in offspring and cattle who knowing thus makes the post of Bilva. Now as to (his using) Bilva, 2 they say ‘ Bilva is light ’; a light he becomes among his own people, he becomes the chief of his own people, who knows thus. Of Palana should he make the post, who desires brilliance and desires splendour. The Pal& 9 a is the brilliance and splendour of the trees 3 ; brilliant and resplendent he becomes
1 AB. ii. 1-14 and KB. x deal with the animal * The Plnti here accentuates the word. For sacrifice. The Sfitras (A 9 S.iii.lte 9 .; QQS. Bilva cf. TS. ii. 1. 8. 1.
v. 15) are cited in full in Sohwab, Das * For the Parna cf. TS. iii. 5. 7. 2, whence its allindische Thisropfer. For § 1 cf. TS. vi. name of brahmavrksa like fritrfcfo for the
8 . 4. 7; Schwab, p. 2. Bilva.
185] The Animal Sacrifice [—ii.2
who knowing thus makes the post of Pala$a. As to (his using) Pal&$a, the P&lafa is the birthplace of all trees; therefore they speak with the word ‘ Palana ’ of foliage generally, as ‘ the foliage of N. N.; the foliage of N. N.* The desire in all trees is obtained by him who knows thus.
ii. 2 (vi. 2). 1 We are anointing the post; do thou recite ’ the Adhvaryu says. ‘ They anoint thus at the sacrifice, pious men ’ he recites, 1 for at the sacrifice pious men anoint him. ‘ O tree, with divine sweetness 9 ; the butter is the divine sweetness. 1 What time thou dost stand aloft, then give us riches, or what time thou dost dwell in the lap of the mother 9 (he says);
* if thou shalt stand or thou shalt lie,bestow wealth upon us 9 he says in effect.
( Rise erect,O lord of the forest * is the appropriate (verse 2 ) for it being raised; that which in the sacrifice is appropriate is perfect. ‘On the surface of the earth * (he says); that is the surface of the earth where they set up the post. 9 Being set up with careful setting, do thou bestow radiance on the bearer of the sacrifice,* this benediction he invokes. ‘ Rising before the kindled 9 (he says 3 ), for it is erected before the kindled (fire). ‘ Winning the holy power unaging, with good heroes *, this benediction he invokes. ‘ Driving misfortune far from us * (he says); misfortune is hunger, the evil; verily thus he drives it away from the sacrifice and from the sacrificer. ‘ Rise erect for great good fortune,’ this benediction he invokes. 4 1 Aloft to our aid do thou arise like the god Savitr 5 *; ‘the na of the gods is their am 9 (they say); verily thus he says * stand like the god Savitr * Aloft as the gainer of booty * (he says); verily thus he gains it as a gainer of booty and winner of riches. 1 What time with skilled singers we vie in calling ’ (he says); the skilled singers are the metres; by means of them the sacri- ficers vie in calling the gods; ‘ To my sacrifice come ye, to my sacrifice.*
Even if many as it were sacrifice, the gods come to the sacrifice of him
where one knowing thus recites this (verse). * Aloft protect us from tribu¬ lation, with thy beams do thou consume every devourer ’ (he says 8 ); the devourers are the Raksases, the evil; verily thus he says, ‘Bum the Raksases, the evil.* ‘ Make us erect for motion, for life,’ in that he says thus, verily he says ‘Make us erect for moving, for life.’ Even if the sacrificer is seized as it were, verily thus he gives him to the year. ‘ Find our worship among the gods ’, this benediction he invokes. ‘ Bom he is
bom in the fairness of the days * (he says 7 ), for bom he is thus bom.
‘ Waxing great in the mortal ordinance ’ (he says); verily thus they make
1 BY. iii. 8 . 1. Cf. KB. x. 2 ; <}B. iii. 7. 1 . 4 RV. ill. 8 . 2 d.
9 mq .; Schwab, Das altindiache Thieropfer , 6 RV. i. 86 . 18; see Schwab, p. 71.
pp. 70, 71, 78. « RV. i. 86 . 14.
* RV. iii. 8 . 8 . 7 RV. iii. 8 . 6 .
9 RV. iii. 8. 2.
ii. 2 —] The Soma Sacrifice [136
it grow. ‘ They purify him, the clever, the busy, with skill ’ (he says); verily thus they purify it. ‘ The sage uttereth his speech desirous of the gods ’ (he says); verily thus he announces it to the gods. ‘ The youth, well dad, covered round, hath come ’, with this last (verse •) he concludes; the youth well clad is the breath; it is enclosed with the bodily parts. ‘ Better he becometh being born ’ (he says), for ever better he becomes being born. ‘Him the wise sages raise up, the prudent, the pious with their minds ’ (he says); the sages are the learned ones; verily thus they raise it up. Seven (verses) he repeats, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being performed the verse describes. Of them he says the first thrice, the last thrice; they make up eleven; the Tris^ubh has eleven Syllables; the thunderbolt of Indra is the Tri^ubh; verily thus with those whose abode is Indra he prospers who knows thus. He recites the first thrice, the last thrice; verily thus he ties the ends of the sacrifice, for firmness, for might, to prevent slipping.
ii. 8 (vi. 8). ‘ Should the post stand ? Or should he throw it (into the fire)?’ they say. It should stand for one desiring cattle. Cattle would not serve the gods for slaying as food. They having departed kept disputing; ‘ Ye shall not slay us, not us.’ Then the gods saw this post as a thunderbolt; they raised it up against them; fearing it they came back; verily even to-day they come up to it. Thereafter the cattle served the gods for slaying as food. Cattle serve for slaying as food him who knows thus and for whom knowing thus the post continues standing. He should throw (it) after for one who desires heaven; the ancients used to throw it after, (thinking) ‘ the post is the sacrificer, the strew the sacrificer; Agni is the birthplace of the gods ; he, having come into existence from Agni as the birthplace of the gods from the oblation, with a body of gold will go aloft to the world of heaven.’ Then those who were later than they saw this chip as a frag¬ ment of the post 1 ; it should be thrown after at this time ; thence is obtained the desire in the throwing after, thence the desire is obtained which is in the standing. Himself to all the deities he offers who consecrates himself; all the deities are Agni; all the deities are Soma; in that he offers a victim to Agni and Soma, verily thus the sacrificer redeems himself from all the deities. 3 They say, ‘ As victim for Agni and Soma should be offered one of two colours, 3 for it is for two deities.’ That is not to be regarded. It should be offered as fat; cattle are characterized by fat; the sacrificer becomes emaciated as it were; in that the victim is fat, verily thus he makes the sacrificer prosper with his own fat. They say, ‘ He should not eat of the
* BY. Hi. 8. 4. * Cf. TS. vi. 1. 11. 6; KB. x. 8.
* C£ TS.vi. 8.4.9; KS.xxvi.6j MS.iii.9.4; s Cf. £B. Hi. 8. 4. 28; KB. x. 8; Livi, La
£B. iii. 7.1.82. doctrine da sacrifice, p. 182.
137]
The Animal Sacrifice
[—iU
victim for Agni and Soma; of a man he eats who eats of the victim for Agni and Soma, for thereby the sacrifioer redeems himself/ That is not to be regarded. 4 (The victim) for Agni and Soma is an oblation connected with the slaying of Vrtra ; by means of Agni and Soma Indra slew Vrtra; they said to him, ‘ Through us two thou hast slain Yrtra; let us choose a boon from thee/ 1 Choose ’ (he said). They chose this boon, the victim on the pressing day of to-morrow. This is regularly performed for those two; for it is chosen as a boon for them. Therefore should the victim be partaken of, and one should be fain to take it.
ii. 4 (vi. 4). With the Apr! verses he delights; 1 the Apr! verses are bril¬ liance and splendour; verily thus with brilliance and splendour he causes him to prosper. He says the offering verses for the kindling-sticks; the kindling- sticks are the breaths, for the breaths enkindle all that there is here; verily thus he delights the breaths, he places the breaths in the sacrificer. He says the offering verse for Tanunapat; Tanunapat is the breath, for he pro¬ tects bodies; verily thus he delights the breath, he places the breath in the sacrificer. He says the offering verse for Nara^ansa 2 ; men are offspring; praise is speech; verily thus he delights offspring and speech; offspring and speech he confers upon the sacrificer. He says the offering verse for the sacrificial food; the sacrificial food is food; verily thus he delights food; food he confers upon the sacrificer. He says the offering verse for the strew; the strew is cattle; verily thus he delights cattle; cattle he confers upon the sacrificer. He says the offering verses for the doors; the doors are rain; verily thus he delights rain; rain and proper food he bestows upon the sacrificer. He says the offering verse for dawn and night; dawn and night are day and night; verily thus he delights day and night; in day and night he places the sacrificer. He says the offering verse for the divine Hotrs; the divine Hotrs are expiration and inspiration; verily thus he delights expira¬ tion and inspiration; expiration and inspiration he confers upon the sacrificer. He says the offering verse for the three goddesses; the three goddesses are expiration, inspiration, and cross-breathing; verily thus he delights them; them he confers upon the sacrificer. He says the offering verse for Tvastr; Tvastr is speech, for speech creates 3 all this as it were; verily thus he delights speech; he confers speech on the sacrificer. He says the offering verse
4 Cf. ts. vi i. ii. a
1 The literal sense is of course intended as well as the derivate 1 say the AprlsFor the verses see AfS. iii. 2.6 seq. ; 9 £S. v.16. 6-7. Cf. KB. x. 8 , and for $$ 1 and 4 £B. iii. 8 . 1 .2; ix. 2. 8 . 44. Cf. also Schwab, Das dUindimhe Thierop/tr , pp. 90-92; Max MUller, Anc. Sansk . Lit pp. 468 aeq.
3 According to Ap£S. xxiv. 12.16 Nar&^ahsa
18 [■•<>.». «•]
is invoked by the Yasisthas and 9 ^nakas only, the other families keep to the offering to Tantknap&t as the second of the eleven fore-offerings ; see A£S. i. 5. 21; Weber, Ind. Stud* x. 88 aeq.
9 Cf. RV. x. 180. 1; Waokernagel, Altind. Gramm . i. 176, 274; Oldenbezg, Rgveda- Noten , ii. 866 .
[138
II. 4—]
The Soma Sacrifice
for the lord of the forest; the lord of the forest is the breath ; verily thus he delights the breath; the breath he places in the sacrificer. He says the offering verse for the calls of Hail!; the calls of Hail! are a support; verily thus on a support at the end he establishes the sacrificer. For these should he use (verses) by the ancestral seer; in that he uses (verses) by the seer, verily thus he does not set loose the sacrificer from his connexion.
ii. 5 (vi. 5). * Recite for the carrying round of fire * the Adhvaryu says. ‘ Agni, the Hotr, at our sacrifice *, this triplet 1 to Agni in Gayatri he recites when the carrying round of fire is being performed; verily thus with his own deity, his own metre, he makes him prosper. ‘ Being a steed he is carried round* (he says), for him being as it were a steed they carry round. ‘ Thrice round the sacrifice Agni goeth like a charioteer ’ (he says), for he like a charioteer goes round the sacrifice. ( The lord of strength, the sage * (he says), for he is the lord of strength. * Do thou give the supplementary direction, O Hotr, for the oblations for the gods * the Adhvaryu says. ‘ Agni hath conquered, 8 he hath won strength thus the Maitravaruna begins the supplementary direction. They say, ‘ Since the Adhvaryu gives the order for supplementary directions to the Hotr, 3 then why does the Maitravaruna begin the supplementary direction?* The Maitravaruna is the mind of the sacrifice; the Hotr is the voice of the sacrifice; instigated by mind voice speaks, for the speech which one speaks with his mind elsewhere, that speech is demoniacal and not acceptable to the gods. In that the Maitravaruna begins the supplementary direction, verily thus with mind he sets speech in motion; with speech set in motion by mind he provides the oblation for the gods.
ii. 6 (vi. 6). ‘ O divine slayers and O human (slayers) make ready * he says; the slayers of the gods and those of man, them thus he instructs. 1 Bring ye (it) to the doors of sacrifice, 1 ordaining the sacrifice for the lords of the sacrifice’ (he says). The sacrifice is the victim; the lord of the sacrifice the sacrificer; verily thus he makes the sacrificer prosper with his own sacrifice. Or rather they say, ‘To whatever deity the victim is slaughtered, that is the lord of the sacrifice. 1 If the victim be for one deity, ‘for the lord of the sacrifice’ he should say; if for two deities, ‘for the two lords of the sacrifice’; if for many deities ‘for the lords of the sacrifice’. That is the rule. ‘Forward for him bear Agni’ (he
1 BV. iv. 15.1-8; see A£S. iii. 2.9. Cf. KB. z. 3; £B. iii. 8. 1. 6; v. 16. 8; Schwab, Das altindische Thieropfer , p. 93.
8 A9S. iii. 2. 20; 99S. v. 16. 9.
8 In this case Hotr is addressed to the Maitrfivaruna, the generic term being used for the specific.
ii. 6. 1 The phrase S&yana takes as havirmdrgdn or vifasanahetik. Cf! A£S. iii. 3. 1; KB. x. 4; ?£S. v. 11; TB. iii. 6. 6. 1; KS. xvi. 21; MS. iv. IS. 4 ; BQS. v. 2.9; Schefte- lowitz, Die Apokryphm dee Rgveda , p. 154; Schwab, Dae altindische Thieropfer, pp. 102 eeq. ; Roth, Nirukta , pp. xxxviii. sq.
139]
The Animal Sacrifice [—ii. 7
says); the victim as it was borne along saw death before it, and was not willing to go to the gods; the gods said to it, 'Come; we shall make you go to the world of heaven/ It replied ‘Be it so; bnt let one of yon go before me/ ‘Be it so’ (they replied). Before it went Agni; it followed after’ Agni. Therefore they say, ‘ Every animal is connected with Agni, for after Agni it followed.’ Therefore also they bear Agni before it. ‘Spread the strew’ (he says); the victim has plants as its body; verily thus he makes the victim have its full body. ‘ May its mother approve it, its father, its brother from the same womb, its comrade from the same flock ’ (he says); verily thus they slay it with the approval of its generators. 8 ' Place its feet north; make its eye go to the sun; let loose its breath to the wind, its life to the atmosphere, its ear to the quarters, its body to earth’ (he says); verily it he thus places in these worlds. ‘Flay off its skin in one piece; before cutting the navel force out the omentum; keep its breath within* (he says); verily thus he places the breaths in cattle. ‘ Make 3 its breast an eagle, its two front legs hatchets, its two fore feet spikes, its shoulders two tortoises as it were, its loins uncut, its thighs two door leaves, its knees oleander leaves; its ribs are twenty-six; them in order remove; make each limb of it perfect’ (he says); verily thus its members and its limbs he delights. ‘ Make a hole in the earth to cover the offal ’ he says; the offal is connected with plants; this (earth) is the support of plants ; verily thus at the end he establishes it in its own support.
ii. 7 (vi. 7). ‘ Unite the Raksases with the blood ’ he says. 1 With the husks and the polishings the gods deprived the Raksases of the offerings of oblations (of cereals, Ac.), with blood of the great sacrifice. In that he says ‘Unite the Raksases with the blood’, with their own share he excludes the Raksases from the sacrifice. They say ‘He should not at the sacrifice make mention of Raksases; what Raksases are there ? The sacrifice is without Raksases.’ They say, however, ‘He should make mention ; if a man deprive one with a portion of his portion, he revenges himself on him, or if he does not revenge himself on him, then on his son, or on his grandson, but he does revenge himself on him/ If he make mention he should do so inaudibly; the inaudible part of speech is hidden as it were, the Raksases are hidden as it were. If he were to make mention audibly he would make his speech the speech of the Raksases.
* An interesting example of the common kavafdk&rau and for this cl kava§ of doors
practice of deprecating the anger of the in MS. iii. 16. 2; VS. xxix. 6.
relatives of the dead victim. 1 Cf. ?B. xi. 7. 4. 2. See AfS. iii. 8. 1-4 ,
* The details of the cutting up are obscure; 998. v. 17. 8 mq. rakfobh&tah is taken as
. S&yana has for prapud prakrttachedanau , acc. by Sftyana, as gen. by BR., cf. i. 25.
for fold pitdk&k&rau. karatoru is rendered For dtp cf. Oertel, Conned . Acad. xv. 159.
ii. 7—]
[140
The Soma Sacrifice
He who speaks the speech of the Raksases (speaks) that speech which a proud person or a man distraught speaks; that is the speech of the Raksases. He does not himself become proud, nor in his offspring is a proud son born who knows thus. ‘Its entrails 2 do not cut deeming them an owl (in that shape), lest in your family and offspring a howler may howl, O slayer’ (he says); to the divine and the human slayers verily thus he hands it over. ( 0 Adhrigu, toil, carefully toil; toil, O Adhrigu 9 thrice should he say and ‘ O free from sin*; 3 the slayer of the gods is the Adhrigu, the Nigrabhitr the one free from sin; verily thus he hands it over to the slayers and the Nigrabhitrs. *0 slayers, whatever here shall be well done, to us that; whatever ill done, elsewhere that* (he says); Agni was the Hotr of the gods; with speech he dissected it; by speech the Hotr dissects it. Whatever they cut below or above, 4 whatever is done to excess or defectively, verily thus he indicates it to the Nigrabhitrs and the slayers; prosperously verily is the Hotr set free with full life for fullness of life ; all his life he lives who thus knows* ii. 8 (vi. 8). The gods slew man as the victim. When he had been slain his sap went out; it entered the horse; therefore the horse became fit for the sacrifice, and him whose sap had departed they dismissed; he became a monkey. 1 They slew the horse; it went away from the horse when slain; it entered the ox; therefore the ox became fit for sacrifice, and it whose sap had departed they dismissed; it became a Gauramrga. 2 They slew the ox; it departed from the ox when slain; it entered the sheep; therefore the sheep became fit for sacrifice, and it whose sap had departed they dismissed; it became the Gayal. They slew the sheep; it departed from the sheep when slain; it entered the goat; therefore the goat became fit for sacrifice, and it whose sap had departed they dismissed; it became the camel. It dwelt for the longest time in the goat; therefore the goat is of these animals the most often employed. They slew the goat; it departed from the goat when slain; it entered this (earth); therefore this (earth) became fit for sacrifice, and it whose sap had departed they dismissed; it became a Qarabha. 3 These animals whose
9 Sftyana takes rdvifta as ‘cut* but ravat as 4 make a noise', i. e. weep for a cause of grief, and this must be right. Schwab (Ztas altindische Thierop/er , p. 105) thinks urUka m gudda and renders nsd * 4 and not *. ru— 4 cut *; BR. take ru*= ‘cry* both times.
8 Cf. TB. iii. 6. 6. 4 ; Schwab, p. 106, n.
4 L e. too low or too far up; there must be an error, not merely a description here as in Sftyana; Haug has 4 too soon' and 4 too late \
1 kimpurufafy is of very doubtful sense, but 4 monkey ’ seems much more likely than 4 dwarf’ suggested by Haug. Cf. £B. i. 2.8. 6-9; iii. 8.8.1; Weber, Ind. Stud. ix. 246. 9 Of uncertain nature ; 4 white deer ’, Haug. Sftyana says 4 whose horns even are hairy’; Bos gaums is the accepted version.
* Of uncertain nature; mentioned in AV. ix. 5. 9 (gcUabha in Ppp.); VS. xiii. 51, &©.; an eight-footed lion-killer is Sftyana's version.
141 ]
The Animal Sacrifice [— ii. 10
sap is departed are unfit for sacrifice; therefore one should not eat of them. It they followed in this (earth); it, followed, became rice; in that they offer also a cake in the animal sacrifice (it is because they think) 'Let our sacrifice be with a victim with sap, let our sacrifice be with a victim whole.’ 4 His sacrifice is performed with a victim with sap, his sacrifice is performed with a victim whole who knows thus.
ii. 9 (vi. 9). The cake (which is offered) is the victim which is killed; the chaff 1 of it is the hairs, the husks the skin, the polishings the blood, the pounded grains and fragments the flesh, whatever is substantial the bone. With the sap of all animals he sacrifices who sacrifices with the cake. Therefore they say, 'The cake offering is the people’s sacrificial session.’
4 Te two, Agni and Soma, of joint power, have placed These constellations in the sky;
Te too the rivers from unspeakable misfortune,
O Agni and Soma, set free when fast held; 9
this offering verse 2 he says for the omentum. By all these deities is he seized who becomes consecrated. Therefore they say ' He should not eat (the food) of one consecrated/ In that he says as offering verse for the omentum ' O Agni and Soma ye set free when fast held ’, verily thus from all the deities he sets the sacrificer free. Therefore they say * One should eat when the omentum has been offered, for he then becomes the sacrificer.’ ‘ Another from the sky Matar^van bore * he says as offering verse 8 for the cake. ‘ Another from the mountain the eagle pressed out ’, (he says) for hence as it were is he, hence is the sap gathered. ‘ Make ready the oblations, shape food forth ’ he uses as offering verse 4 for the Svisfckrt of the cake (offering). Verily thus he makes ready the oblation for him and places sap and strength in himself. He invokes the sacrificial food; 6 the sacrificial food is cattle; 6 verily thus he invokes cattle; he confers cattle on the sacrificer.
ii. 10 (vi. 10). ‘ Recite for the oblation being cut off for Manota * the Adhvaryu says. He recites the hymn 1 ‘ For thou, O Agni, are the first thinker.’ They say ' Since the victim is for other deities also, then why
4 For this idea see the next sentence, ii. 9; 9 BV. i. 98. 6; see A£S. i. 6.1 ad fin.
4 whole sacrificial essence *, Haug. 4 BV. iii. 64. 22; see AfS. iii. 6. 9. Gf.
1 The tenses of the words are not all clear, Schwab, Das aUindische ThieroRfer, p. 188.
bat Sftyana’s views seem reasonable. 6 A9S. i. 7. 7 ; ffS. i. 12. 1 ; though Sayana Anfrecht maintains yat kimcitkam against gives TB. iii. 6. 8. 1 as an alternative.
PW. and Weber, Ind. Stud. ii. 9; lokyam " Sftyana cites for this TS. i. 7. 2. 1. most have some such sense as rendered, ii. 10. 1 BV.vi. 1. Gf. KB.x.6; fB. iii. 8.8.14; not merely«prefcfomyom. A$S. iii. 6.1; ffS. v. 19.18. The Maitrft-
* BV. i. 98. 6 ; AfS. iii. 8. 1; 99 s - v * 18 * H. varnna says it; Schwab, Das altindische
For the gen. dQcfitasya of. K^S. xxv. 8.16; Thieropfer, p. 187.
TB. i. 8. 2. 7; KS. xiv. 6; JUB. i. 67.1.
[142
ii. 10—] The Soma Sacrifice
does he recite (verses) to Agni alone for the oblation being cnt off for Manota ?’ Three are the Manotas of the gods, for in them are their minds woven. Speech is the Manota of the gods; for in it are their minds woven. The cow is the Manota of the gods, for in it are their minds woven. Agni is the Manota of the gods, for in him are their minds woven. Agni is all the Manotas; in Agni the Manotas unite. Therefore he recites (verses) to Agni only for the oblation being cut off for Manota. ‘0 Agni and Soma, of the oblation set forward ’ he uses as offering verse * for the oblation. In ‘of the oblation’ it is (appropriate and) perfect in form, as ‘ set forward ’ it is perfect in form. Made perfect with all perfections his oblation goes to the gods who knows thus. He says the offering verse for the lord of the forest; 3 the lord of the forest is the breaths; with life his oblation goes to the gods when one knowing thus says the offering verse for the lord of the forest. He says the offering verse of the Svistakrt; 4 the Svistakrt is a support; verily thus on a support at the end he establishes the sacrifice. He invokes the sacrificial food; 6 the sacrificial food is cattle; verily thus he invokes cattle; he confers cattle upon the sacrificer.
ADHYAYA II
The Animal Sacrifice ( continued ).
ii. 11 (vii. 1). The gods performed the sacrifice; towards them as they performed it came the Asuras, (saying) ‘ We shall make a disturbance of their sacrifice.’ When over the victim had been said the Apris, before as it were the circumambulation with fire they attacked the post from the east. The gods, perceiving, placed around three forts consisting of citadels made of Agni, to protect themselves and the sacrifice. These Agni- made citadels kept shining and blazing. The Asuras, in terror, ran away; verily with Agni before and Agni behind they smote away the Asuras and the Raksases. Verily then also the sacrifices in that they perform the circumambulation with fire place around three forts, consisting of citadels made of Agni, to protect the sacrifice and themselves. Therefore they carry fire round ; therefore for the carrying round of fire he recites. The victim over which the Apris have been said and round which fire has been carried they lead northwards. 1 They carry a torch before it, (thinking) ‘The victim is in essence the sacrificer; by this light the sacrificer with light before him will go to the world of heaven.’ By
* BY. i. 93. 7 ; ggS. y. 19. 16. 4 See ggS. y. 19. 21-28. There is no Nigada.
» See 99S. y. 19. 18-20. The verse is RV. x. " See ggS. v. 19. 24. Gf. AB. ii. 9. 11.
70. 10. 1 Cf. TS. iii. 1. 8. 2.
143 ]
The Animal Sacrifice [ —ii. 12
this light the sacrificer with light before him goes to the world of heaven. When they are about to kill it, then the Adhvaryu throws the strew below. In that they lead it outside the altar when over it has been said the Apris and round it fire lias been carried, verily thus they make it sit on the strew. They dig a hole for the offal; the offal is connected with plants; this (earth) is the support of plants; verily thus in its support it at the end they establish. They say, ( This animal is the oblation; now much of it goes away, hair, skin, blood, dewclaws, hooves, the two horns, the raw flesh falls away; by what is this made up?’ In that they offer a cake also at the animal sacrifice, thereby is this made up for it. The saps went away from animals; becoming rice and barley were they bora; in that in the animal sacrifice they offer also a cake, (it is because they think) ‘ Let our sacrifice be with a victim with sap; let our sacrifice be with a victim whole/ His sacrifice is performed with a victim with sap; his sacrifice is performed with a victim whole who knows thus.
ii. 12 (vii. 2). Having forced out its omentum they bring it up; the Adh¬ varyu covering it with butter from the dipping ladle says, * Recite for the drops/ In that the drops are dropped, (it is because he thinks) ‘ The drops are connected with all the deities; let these not, undelighted by me, go to the gods/ ‘ Rejoice in the most extending * he recites. 1 ‘ This speech most pleasing to the gods, offering the oblations in thy mouth * (he says); verily thus he offers them in the mouth of Agni. ‘This our sacrifice place among the immortals’, this hymn 2 he recites. In ‘Rejoice in these oblations, O all-knower* he invokes rejoicing in the oblations. ‘Of the drops, O Agni, of fat, of ghee ’ (he says), for they are of fat and of ghee. ‘ O Hotr, eat first seated * (he says); Agni is the Hotr of the gods; verily thus he says ‘ O Agni, eat, first seated/ ‘ Rich in ghee, O purifying one, for thee the drops of fat are dropped ’ (he says), 3 for they are of fat and of ghee. In ‘ Bestow upon us in thy wont that most worthy thing meet for the enjoyment of the gods ’ he invokes a benediction. ‘ To thee, the sage, the drops drop ghee, O Agni, who art to be appeased ’ (he says), 4 for they drop ghee. In 1 As best seer art thou kindled; do thou become the helper of the sacrifice ’ he invokes the perfecting of the sacrifice. ‘ For thee they drop, 6 0 Adhrigu, O mighty one, the drops, O Agni, of fat and of ghee’ (he says), for they are of fat and of ghee. ‘ Praised by the poet with great blaze hast thou come; rejoice in the oblations, O wise one ’, with this he invokes rejoicing in the oblations.
1 RV. i. 75. 1; see Schwab, Das aUindische 8 RV. iii. 21. 2.
Thisrapfsr, pp. 114, 115. 4 RV. iii. 21. 8.
2 RV. iii. 21. * RV. iii. 21. 4.
ii. 12 —]
[144
The Soma Sacrifice
‘ For thee from the middle the best fat is taken out,
We give it forth unto thee;
For thee, O bright one, the drops drop on the skin,
Taste of them among the gods ’
(he says); 6 verily thus he says the vasat call over them, just as in ‘ O Agni, taste the Soma.’ In that the drops are dropped, and the drops are connected with all the deities, therefore the rain comes divided into drops.
ii. 13 (vii. 3). They say, 1 ‘ What are the invitatory verses of the calls of Hail! What the direction? What the offering verse?’ These which he recites are the invitatory verses, the direction is the direction; the offering verse the offering verse. They say, ‘ What is the deity of the calls of Hail!?’ ‘The All-gods’ he should reply. Therefore they use as offering verse ‘ May the gods eat the oblation over which has been said the call of Hail! ’ The gods by the sacrifice, by zeal, by fervour, by the libations went to the world of heaven; when the omentum had been offered the world of heaven was discerned by them; having offered the omentum, disregarding the other rites they went aloft to the world of heaven. Then the men and the seers came to the place of sacrifice of the gods, ‘ We shall seek something of the sacrifice for discernment.’ They went round, and lo the victim lying without entrails! 2 They perceived ‘ The victim is just so much as the omentum.’ The victim is just so much as the omentum. In that having cooked it they offer it at the third pressing, (it is because they think) ( Let our sacrifice be performed with many libations; let our sacrifice be with the victim whole.' His sacrifice is performed with many libations; his sacrifice is with the victim whole who knows thus.
ii. 14 (vii. 4). The libation of the omentum is a libation of ambrosia; the Agni libation is a libation of ambrosia; the libation of butter is a libation of ambrosia; the libation of Soma is a libation of ambrosia. These are the incorporeal libations; with those libations which are incorporeal the sacrificer conquers immortality. The omentum is seed; seed disappears as it were, the omentum disappears as it were; seed is white, the omentum is white; seed is incorporeal, the omentum is incorporeal. The blood and the flesh are the body. Therefore should he say ‘ As much as is bloodless,
4 RV. iii. 21. 5. fire; the last fore-offering after the drops
1 The Puronuv&ky&s are those given above in are offered and before the omentum is
AB. ii. 12 ; the Praisa is that of the fore- offered. See Schwab, Dos dUinduche
offering hota yaktad agnim sv&h&jyasya ; Thieropfer, pp. 115,116.
and the Yfijyfi, is that of the last Apr! 2 ait is changed by Weber to «d~ d + id, as often verse. The first ten fore-offerings take in £B. i. 6. 2. 3; ii. 2. 3. 8; iii. 4. 2. 2,
place before the circumambulation with Ac.; KS. viii. 10; Caland, VOJ. xxiii. 61.
145] The Morning Litany [—ii. 15
so much do thou cut off.' (The offering) is made in five portions; 1 even of the sacrifice is a four-portioner, still the omentum is made into five portions. He makes a basis of butter, a fragment of gold (comes next), the omentum, a fragment of gold; above he makes a layer of butter. They say ‘ If there is no gold, how shall it be ? ’ Having made two bases of butter, having made a portion of the omentum, then he makes two layers of butter on the top; butter is ambrosia; gold is ambrosia; therein he obtains the desire which is in the butter, therein he obtains the desire which is in gold. They make up five; man is fivefold and disposed in five parts, hair, skin, flesh, bone, marrow. Having made ready the sacri¬ fice in the same extent as is man, he offers in Agni as the birthplace of the gods; Agni is the birthplace of the gods; he having come into being from Agni as the birthplace of the gods, from the libation, with a body of gold, he goes aloft to the world of heaven.
The Morning Litany .
ii. 15 (vii. 5). ‘For 1 the gods that move at mom recite, O Hot?' the Adhvaryu says. Agni, Usas, and the A 9 VUI 8 are the gods that move at mom; they come with seven metres each; the gods that move at mom come to the call of him who knows thus. When Prajapati himself as Hotr was about to recite the morning litany, both the gods and the Asuras resorted to the sacrifice, (thinking) ( For us will he recite, for us.’ He recited for the gods alone; then did the gods prosper, the Asuras were defeated. He prospers himself, the evil rival who hates him who knows thus is defeated. In the morning he recited it for the gods; in that he recited in the morning, that is why the morning litany has its name. It should be recited in the deep of the night, to secure the whole of speech, the whole of the holy power. If a man prospers or attains pre-eminence, his speech as uttered others repeat; therefore should it be recited in the deep of the night; before the utterance of speech must it be recited. If he should recite, when speech has been uttered, verily he would make him a repeater of what has been said by another; there¬ fore in the deep of night should it be recited. Before the speaking of the fowls 2 should he recite; the birds, the fowls, are the mouth of Nirrti;
1 For this see Schwab, Das aiiindische Thieropfsr, pp. 119, 120. Bhftr. vi. 16. 4 and 6 are an obylous quotation from this passage. The omentum is not divided, but the offering is made of five portions. For the Avad&nas see also Hillebrandt, Neu- und VoUmondsopfer, pp. 108 seq.
19 [»«••■ «•]
ii. 16. 1 For the morning litany see KB. xi. For the ritual see A£S. iv. 18 ; (JfS. vi. 2; Caland and Henry, L’Agnistoma, pp. ISO- 182.
* Cf. TS. vi. 4. 8. 1 as further explained by Ap£S. xii. 8. 14, 16, purfl vd vayobhyah prmmditofa
ii. 15 —] The Soma Sacrifice [146
now as to his reciting before the speaking of the fowls (it is because they think), ‘ Let us not speak after speech has been uttered unconnected with the sacrifice.’ Therefore it should be recited in the deep of the night. Or rather when the Adhvaryu begins, then he should recite; when the Adhvaryu begins, verily with speech he begins, at speech the Hot? recites, for speech is the holy power. Herein is the desire obtained which is in speech and in the holy power.
ii. 16 (vii. 6). When Praj&pati himself as Hot): was about to recite the morning litany, all the deities expected * With me will he begin; with me.’ Praj&pati pondered, ‘ If I shall begin with one specified deity, then by what means shall I obtain the other deities 1’ He saw this verse, 1 ‘ O waters, the rich ones’; the waters are all the deities; the rich ones are all the deities. With this verse he began the morning litany. All these deities were delighted, ‘ With me has he begun; with me! ’ All the deities delight in him beginning the morning litany. By him who knows thus the morning litany is provided with all the deities. The gods were afraid, ‘ The Asuras will take from us this morning sacrifice, just as those that have more force and might.’ To them said Indra * Fear not; against them in the morning shall I hurl my thunderbolt thrice made perfect.’ This verse did he speak; it is a thunderbolt, in that it is addressed to the son of the waters; it is a thunderbolt, in that it is a Tristubh; it is a thunderbolt in that it is speech. It he hurled against them; with it he slew them; thus indeed the gods prospered, the Asuras were defeated. He prospers himself, the evil rival who hates him is defeated, who knows this. They say ‘ He indeed would be a Hot? who in this verse could produce all the metres ’; this thrice repeated supports all the metres; this is the generating of the metres.
ii. 17 (vii. 7). A hundred (verses) should be recited for one desiring life; man has a hundred (years of life), a hundred strengths, a hundred powers; verily thus he confers upon him life, strength, and power. Three hundred and sixty should be recited for one desiring the sacrifice; three hundred and sixty are the days of the year; so great is the year; Praj&pati is the year; the sacrifice is Praj&pati. To him the sacrifice condescends, for whom one who knows thus recites three hundred and sixty. Seven hundred and twenty should be recited for one desiring offspring and cattle. Seven hundred and twenty are the days and nights of the year; so great is the year; Praj&pati is the year; he through whose propagation all this is propagated; verily thus through Praj&pati being propagated he is propa¬ gated with offspring and cattle for propagation; he is propagated with offspring and cattle who knows thus. Eight hundred should be recited for
1 RV. x. 80. 12. Cf. KB. xi. 4 ; A9S.hr. 18.6.
147]
The Morning Litcmy [—ii. 18
one who is called not a Brahman 1 or who being ill-spoken of and seized with defilement sacrifices; the G&yatri has eight syllables; by means of the Gayatri the gods smote away the evil, the defilement; verily thus by the Gayatri he smites away the evil, the defilement. A thousand should be recited for one desiring heaven; the world of heaven is at a distance of a thousand journeys * of a horse hence; (they serve) for the attainment of the world of heaven, the securing, the going to (the world of heaven). An unlimited number should be recited; Prajapati is unlimited; the morning litany is the litany of Prajapati; in it are all desires obtained. In that he recites an unlimited number, (it serves) to win all desires; all desires he wins who knows thus. Therefore should an unlimited number be recited. In seven metres he recites for Agni; seven are the worlds of the gods; in all the worlds of the gods he prospers who knows thus. In seven metres he recites for Usas; seven are the tame animals; he wins the tame animals who knows thus. In seven metres he recites for the Alvins; in seven ways spoke speech; so much spoke speech; (they serve) to secure the whole of speech, the whole of the holy power. To three deities he recites; three are these threefold worlds; verily (they serve) to conquer these worlds.
ii. 18 (vii. 8). They say ‘ How is the morning litany to be recited ? ’ The morning litany is to be recited according to the metres; the metres are the limbs of Prajapati; the sacrificer is Prajapati; that is meet for the sacrificer. The morning litany should be recited by feet; cattle have four feet, for the winning of cattle. By half-verses should it be recited, just as one usually recites it, for support; man has two supports, cattle four feet; verily thus the sacrificer with two supports he establishes among four-footed cattle; therefore should it be recited by half-verses. They say ‘ Since the morning litany is transposed, 1 how does it become not transposed?’ 'Since the Brhatl does not depart from the middle of it,’ he should reply, 1 For this reason.’ Some deities have the libations as their portion, others the Stomas and the metres. The libations which are offered in the fire, by them he delights those whose portion is the libations; in that they sing and recite, thereby those whose portion is the Stomas and the metres. Both sets of deities are delighted and sacrificed to by him who knows thus. Thirty- three are the gods that drink Soma, thirty-three that do not drink Soma; eight Vasus, eleven Rudras, twelve Adityas, Prajapati and the va§at call are
1 Cf. also AB. i. 16, n. 18.
* For other estimates see Weber, Ind. Stud . ix.
860; o t Vedic Index, i. 70. ii. 18. 1 This refers to the order of the metres on the morning litany, viz. G&yatrl,
Anustubh, Tristubh, and Bfhatl; Usnih, Jagati, and Pahkti, not the normal (avffUdha) order by fours upwards, which is given in the enumerations in the Anukramani, 59®* Y * ® 7 » &°*
ii. 18—] The Soma Sacrifice [148
the deities that drink Soma; the eleven fore-offerings, the eleven after¬ offerings, the eleven subordinate 2 offerings, are those that do not drink the Soma and have the victim as their portion; by Soma he delights the Soma drinkers, by the victim those that do not drink Soma. Both sets of deities are delighted and sacrificed to by him who knows thus. ‘ Usas with her ruddy kine hath appeared ’, with this last (verse 2 ) he concludes. They say ' In that he recites for three rites, to Agni, to Usas, and to the Agvins, how are all these rites concluded by him when he concludes with one verse only?' ‘Usas with her ruddy kine hath appeared’ is the characteristic of Usas; ‘ Agni in due season hath been placed ’ of Agni; ‘ Tour chariot hath been yoked, O ye of great wealth, wonder-workers, the immortal, lovers of sweetness, hear ye my call ’ of the A 9 VUI 8 . So all three rites are concluded by him when he concludes with one verse only.
ADHYAYA III
The Aponaptrlya .
ii. 19 (viii. 1). The 1 seers performed a sacrificial season on the Sarasvatl; they drove away Kavasa Ailusa from the Soma, ‘The child of a slave woman, a cheat, no Brahman; how has he been consecrated in our midst ? ’ They sent him out to the desert, (saying) ‘There let thirst slay him; let him drink not the water of the Sarasvatl/ He sent away to the wilderness, afflicted by thirst, saw the ‘ child of the waters ’ hymn, 2 ‘ Forth among the gods let there be speeding for the Brahman/ Thereby he went to the dear abode of the waters; him the waters welled out after; all around him Sarasvatl hastened. Therefore they call it here Parisaraka, in that Sarasvatl went all around him. The seers said ‘ The gods know him; let us summon him/ ‘Be it so’ (they replied). They summoned him; having summoned him they performed this ‘child of the waters’ (hymn), ‘ Forth among the gods let there be speeding for the Brahman ’; therewith they went to the dear home of the waters, of the gods. He goes to the dear home of the waters, of the gods; he conquers the highest world who knows thus, and he who knowing thus performs the ‘ child of the waters ’ (hymn). It he should recite continuously; Paijanya comes to rain continuously 3 for
* For these see TS. i. 8. 11. Kavasa of. KB. xii. 8; L4vi, La doctrine du
8 RV. v. 75. 9. sacrifice, p. 160.
1 AB. ii. 19 and 20 and KB. xii. 1 and 2 deal 8 RV. x. 80. The sense of the verse is doubt- wifch the recitation for the drawing of ful: Caland and Henry render 1 Quo,
the water for the Soma; see A^S. v. 1; pour le servicedivin, la marehe(du sacri-
Eggeling, SBE. xxvi. 282, n. 2 ; Caland floe) aille aux dieux \
and Henry, VAgniqtoma, pp. 189 scq. For 8 Not /Imfctawxrji, i.e. 4 from passing clouds’
(S&yana absurdly ‘on the mountains*).
149]
The Apmcuptriya [—ii. 20
offspring when one knowing thus recites this continuously. If he were to recite with divisions, then Paijanya would rain with clouds for offspring; therefore should it be recited continuously only. Of it he recites the first (verse) thrice continuously; verily thereby the whole is continuously recited.
ii. 20 (viii. 2). These nine (verses) he recites without omission. 1 Send forth our sacrifice with divine offering’ (he says) as tenth. 1 * Winding hither¬ ward those of two streams ’ (he says 2 * ), when the Ekadhanft (waters) are turned hitherward; * What time the waters are seen coming forward ’ (he says 8 ) when they are being seen; 4 May the cows with milk, eager for the end* (he says 4 ), when they are coming up; 4 Some come together, others come up’ (he says 6 ) when they come together. The waters were in conflict, 4 we shall first bear the sacrifice; we ’; both these Vasativari waters, which are drawn on the previous day and the Ekadhana (waters which are drawn) in the morning.
These Bhrgu saw, 4 These waters are in conflict.’ Them with this verse he brought into harmony, 4 Some come together, others come up.’ They came into harmony; in harmony they support his sacrifice who knows thus. * Like the waters divine they come up to the vessel of the offering * he recites® when they are being poured together into the Hofcr’s goblet, both the Vasativari and the Ekadhana (waters). ‘ Hast thou seen the waters, O Adhvaryu ? ’ the Hotr asks the Adhvaryu; the sacrifice is the waters; verily thus he says ‘Hast thou seen the sacrifice?’ ‘Yea, they have indeed condescended ’ the Adhvaryu replies; verily thus he says 4 Look upon them.’ 4 In these, O Adhvaryu, shalt thou press for Indra the Soma rich in honey, full of rain, bitter at the end, thick meanwhile, 7 for him with the Vasus, the Rudras, the Adityas, the Rbhus, the Vibhus, with Vaja, with Brhaspati, with the All-gods, of which having drunk, Indra shall slay the foes; he shall overcome their tribes’; (so saying) he rises to meet (them); the waters are to be met; men rise to meet a superior when he comes; therefore is he to rise to meet them. He must turn round behind them 8 ; they turn round behind a superior; therefore must he turn round behind them. As he recites he should move after them; for even if another be the sacrifioer
1 RV. x. 80.11. Cf. KB. xu. 1.
2 RV. z. 80. 10. avrtt&su must b© read.
* RV. x. 80.18.
4 RV. v. 48. 1.
8 RV. ii. 86. 8.
4 RV. i. 88.2. The na is very curious and appa¬
rently an translatable; Caland and Henry
suggest* Les dresses inearales en eaux *, but of. Oldenberg, $gveda-Notm t i. 88.
7 So BR. v. 55 against S&yana. Oldenberg
(on RV. x. 42. 8) takes the contrast to be not of the plant but the Savanas, the last being of flora Soma. VQjavate may mean ‘ full of strength. For the passage above cf. TS. vi. 4. 8. 4.
8 S&yana tries to make anu- and pary-dvftydh
into two categories, which is impossible.
ii.20—] The Soma Sacrifice [150
still fame will fall to the Hotr; therefore should he move after them as he recites. Reciting this (verse °), ‘ The mothers go with the paths/ should he move after. ‘The sisters of those that sacrifice, mixing the milk with honey ’ (he says) who being without taste of the honey drink desires to win fame. ‘ Those that are in the sun or with which is the sun ' (he says 10 ) who desires brilliance and splendour. ‘ I invite the waters, the goddesses, where our kine drink ’ (he says u ) who desires cattle. Reciting all these should he move after, to win these desires. These desires he wins who knows thus. ‘ They have come rich with living gifts ’ he recites 12 as the Vasativari and the EkadhanS waters are being set down; ‘They have come, the waters, eager to this strew/ when 13 they have been set down. With this he concludes.
The Upahgu and Antarydma Cups.
ii. 21 (viii. 8). The 1 morning litany is the head of the sacrifice; the Upan 9 u and Antaryama (cups) are expiration and inspiration; speech verily is a thunderbolt. Before the Upancju and Antaryama (cups) have been offered the Hotr should not utter speech; if, before the Upaf^u and the Antaryama (cups) have been offered, the Hotr should utter speech, with speech as a thunderbolt he would interrupt the breaths of the sacrificer. If one were to say then of him, ‘ With speech as a thunderbolt he has interrupted the breaths of the sacrificer, breath will forsake him/ it would assuredly be so. Therefore the Hotr should not utter speech before the Uparuju and Antaryama (cups) have been offered. With ‘ Support expiration; hail! thee, O easy to invoke, to the sun l * *• he should accompany the Upanju (cup) 2 ; towards it he should breath forth with ‘ O expiration, support my expira¬ tion/ With ‘ Support inspiration; hail! thee, O easy to invoke, to the sun! ’ he should accompany the Antaryama (cup); towards it he should breath in with ‘ O inspiration, support my inspiration ’; ‘ To cross-breathing thee 1 * with this he utters speech, having touched the stone for pressing (the Soma for) the Upan$u. Verily thus the Hotr, having placed the breaths in the body, utters speech, with the whole of life, for the whole of life; a full life he lives who knows thus.
* RV. i. 28, 16.
*• RV. i. 28.17.
11 RV. i. 28. 18.
12 RV. x. 80. 14.
» RV. x. 80. 15.
* AB. ii. 21 and KB. xii. 4 deal with the
first two eups offered, the Up&Afu and
Antary&ma ; see A£S. v. 2; 9£S. vi. 8 ; Caland and Henry, L'Agniftoma , pp. 155- 157,160-168.
2 1 Restrain * is also possible as a rendering; ‘ O well-calling one' is Eggeling's version (SBE. xxvi. 254, n. 4).
151 ]
The Sarpama and the Cakes
[—ii. 23
The Sarpana.
ii. 22 (viii. 4). They 1 say ‘ Should he creep 1 Should he not creep ? ’ ‘ He should creep ' hold some, saying ‘ The Bahispavam&na is the food of both gods and men; therefore they go together towards it.’ That is not to be regarded. If he were to creep, he would make the Be a follower of the Sfiman. If one here were to say of him, ‘ This Hotf has become a follower of the S&man singer; he has conferred glory on the Udg&ti*; he has fallen from his place; she will fall from her place,’ it would certainly be so. Therefore seated here he should recite,
* The Soma drink of the gods here,
At the sacrifice, on the strew, on the altar,
Of this, we are eating.’
So his self is not excluded from the Soma drinking. Moreover he should say, ‘ Thou art the mouth; may I become the mouth ’; the Bahispavam&na is the mouth of the sacrifice; the head among his own he becomes, the chief of his own he becomes, who knows thus. An Asura woman,* named Long Tongue, licked the morning pressing of the gods; it became drunk. The gods sought to remedy it; they said to Mitra and Varuna, ‘Do ye remove this (intoxication).’ They replied, ‘ Be it so; let us choose a boon from you.’ * Choose ’ (they said). They chose this boon, the milk mess of the morning pressing. This is their fixed portion, for it is chosen as a boon by the two. Thus what by her was made intoxicated, as it were, is made perfect by this (milk mess), for by it the two removed what was intoxicated as it were.
The Cakes.
ii. 23 (viii. 5). The 1 pressings of the gods were not firm. They saw these cakes; they offered them at each pressing, to support the pressings; then indeed were their pressings made firm. In that the cakes are offered at each pressing, (they serve) to support the pressings, for so are those of them made firm. The cakes the gods made citadels,* that is why the Puro^&fas
1 AB. ii. 82 and KB. xii. 5 deal with the sarpana of the priests for the Bahispava¬ m&na Stotra; see A$S. v. 2. 4. 5; Galand and Henry, L'Agnistoma , pp. 171, 172. The Mantra is spoiled in metre by the insertion of too. Cf. also $B. jv. 2. 4.7; Eggeling, 8BE. xxvi. 249, n. 2. As the S&man tnne is based on the He (CU. iii. 6.1), it is seoondary.
* The legend explains the nse of a milk mess at the Bahispavam&na. The tale of the
Asorl is found in the Talavak&ra tradi¬ tion referred to here by S&ya^a, and published by Oertel, JAOS. xix. 120; of. L6vi, La doctrine du sacrifice, p. 166.
ii. 28 1 AB. ii. 28 and KB. xiii. 8 deal with the cakes for the three pressings of Soma. For the rule of eleven potsherds see TB. ii. 5. 11. 4; Galand and Henry, L'Agni • f toma, p. 184.
9 purah is presumably the noun rather than the prefix, cf. AB. i. 28. 1.
[162
ii. 23 —] The Soma Sacrifice
have their name. They say ‘ He should offer the cakes at each pressing, one on eight potsherds at the morning pressing, one on eleven potsherds at the midday pressing, one on twelve potsherds at the third pressing, for such is the characteristic of the pressings, such of the metres.’ That is not to be regarded. The cakes at each pressing are all offered to Indra; therefore he should offer them on eleven potsherds. They say ‘ From that part of the cake should he eat where it is not anointed with ghee, to protect the Soma drink; for by ghee as a thunderbolt Indra slew Vrtra.’ That is not to be regarded. That which is purified is the oblation; what is purified is the Soma drink; therefore should he eat from any part whatever of it. From all sides these oblations, butter, fried grains, mush, the pap, the cake, and the milk mess flow up to the sacrificer as delights; on all sides delights flow up to him who knows thus.
The Sacrifice of Five Oblations.
ii. 24 (viii. 6). He 1 who knows the sacrifice with five oblations prospers with the sacrifice of five oblations; the sacrifice of five oblations is made up of fried grains, mush, the pap, the cake, and the milk mess; this is the sacri¬ fice of five oblations; he who knows thus prospers with the sacrifice of five oblations. He who knows the sacrifice of five syllables prospers with the Sacrifice of five syllables; the sacrifice of five syllables is 8u mat pad vag de ; he prospers with the sacrifice of five syllables who knows thus. He who knows the sacrifice of five Naragansas 2 prospers with the sacrifice of the five Nara$afisas; the morning pressing has two Nara$ansa (cups); the mid¬ day pressing two Nara^ansas; the third pressing one Nara^ansas; this is the sacrifice of five Nara^ansas; he prospers with the sacrifice of five Nara- 9 &nsas who knows thus. He who knows the sacrifice of five pressings prospers with the sacrifice of five pressings ; the sacrifice of five pressings is the victim on the fast day, three pressings, the concluding victim ; he prospers with the sacrifice of five pressings who knows thus. * With the bay steeds let Indra eat the fried grains; with Pusan the mush; with Saras- vati, with Bharati, the pap (is for Indra); for Indra the cake ’ is the offer-
1 AB. ii. 24 and KB. xiiL 2 deal with the
sacrifice of five oblations, and AB. adds speculations on other fivefold elements in the sacrifice ; see Caland and Henry, L'Agntitoma, pp. 184, 185. See also TS. vi. 5. 11. 4 which very closely agrees.
2 This refers to the fillings of the goblets, two
for the first two pressings and once at
the third. For the sens^ see AB. vii. 84.
3 The Mantra is defective as regards the milk mess (payaeyd) and the construction is broken, the parivdpa being meant for Indra with Sarasvatl and Bhftratl. It is apparently older than the ritual to which it is accommodated. Cf. PB. i. 5. 11; 9?S. ▼. 4. 8.
153] The Chips for two Deities [—ii.26
ing verse for the five oblation (sacrifice); the two bays are the Rc and the Saman; Pusan is cattle; mush is food; ‘ With Sarasvati, with Bharati 9 (he says); Sarasvati is speech, Bh&rata is the breath; ‘ the pap, for Indra the cake 9 (he says); the pap is food, the cake is power; verily thus he makes the sacrificer attain union and identity of form and world with these deities he is united with a stronger, he obtains pre-eminence who knows thus. * Enjoy, O Agni, the oblation 9 he says as offering verse for the Svis^akrt of the cake at each pressing. Thereby did Avatsara go to the dear home of Agni; he conquered the highest world. He goes to the dear home of Agni; he conquers the highest world, who knows thus and who knowing thus sacrifices with this (sacrifice of) five oblations and who says the offering verse. 4
ADHYAYA IV
The Cups Jor two Deities.
ii. 25 (ix. 1). The 1 gods could not agree in the drinking first of Soma 9 the king; ( Let me drink first; let me drink first 9 they desired. They said seeking agreement, ‘ Come, let us run a race; he who of us wins shall drink first of the Soma. 9 ‘ Be it so 9 (they replied). They ran a race; of them running the race when they had started Vayu first took the lead, then Indra, then Mitra and Varuna, then the Ajvins. Indra perceived of Vfiyu ‘He is winning. 9 He ran up after him (saying) ‘Let us share together; then let us win. 9 He answered, ‘No; I alone shall win. 9 ‘ A third for me; then let us win 9 (he said). c No, 9 he answered, ‘ I alone shall win. 9 ‘ A fourth for me; then let us win 9 (he said). ‘ Be it so 9 (he replied); he admitted him to a fourth share; therefore Indra has a quarter as his portion, Vayu three-quarters. Indra and Vayu won together, then Mitra and Varuna, then the Agvins. Their feeding is in accord with their winning; first for Indra and Vayu, then for Mitra and Varuna, then for the A^ins. The Indra-Vayu cup is drawn with a quarter for Indra. Seeing this the seer declares 2 ‘ With the teams, with Indra as charioteer. 9 Therefore now also (when) the Bharatas attack the property of the Satvants,
4 Ycyata yajafUi ca is very curious, though the sense is clear. Presumably iti here is used to point the contrast of yajate and yajati. For the use of no cf. perhaps the K&nva text of $B. iv. 2. 1. 7: ncty u too cak&ra . Cf. AB. ii. 80.6 : samavanayati and °naycU*.
1 AB. ii. 26-28 and 80 and KB. xiii. 6-8 (cf.
20 *•]
£B. iy. 1.3.11) deal with the cups for two deities, those for Indra and Vftyu, Mitra and Varuna, and the Afvins; see A£S. v. 6; 993. vii. 2. 1-3. 6; Caland and Henry, L'Agnifloma, pp. 199-208 ; for the race motive cf. Oertel, Tirana. Conn. Acad. xv. 174 ; AB. iv. 7.
* RV.iv. 46. 26 or 48. 2 6.
ii. 25—] The Soma Sacrifice [154
the charioteers claim a fourth (of the booty) by force of the example since then Indra becoming a charioteer as it were conquered. 8
ii. 26 (ix. 2). The cups for two deities are the breaths ; that for Indra and Vayu is speech and breath; that for Mitra and Varuna eye and mind; that for the A 9 vins ear and self. Now some make the invitatory verses for that for Indra and Vayu Anusfcubhs, and the offering verses Gayatris (saying), 1 The cup for Indra and Vayu is speech and breath; thus will the two be in accord with metres also.’ This is not to be regarded. Imperfection is pro¬ duced in the sacrifice when the invitatory verse is longer than the offering verse; when the offering verse is the longer, that is perfect, and so also when they are equal. For whatever desire in speech or breath he thus acts, that is herein obtained. The first invitatory verse is addressed to Vayu, the second to Indra and Vayu 1 and so with the offering verses. 8 With the one addressed to Vayu, he puts breath in order, for breath is V&yu; then with the Indra line of (the verse) to Indra and Vayu he puts speech in order, for speech is connected with Indra. He obtains the desire in breath and speech; he makes no unevenness in the sacrifice.
ii. 27 (ix. 3). (The cups) for two deities are the breaths; they are drawn in one vessel; therefore the breaths have one name. They are offered in two vessels 1 ; therefore the breaths are in pairs. With the Yajus with which the Adhvaryu offers, the Hotr accepts. With ‘This the wealthy one, of much wealth; here the wealthy, of much wealth; in me the wealthy, of much wealth; protector of speech, protect my speech ’ he partakes of (the cup) for Indra and Vayu. ‘ Invoked is speech together with breath ; may speech together with breath invoke me; invoked are the seers, divine, guardians of the body, bom of fervour; may the seers, the divine, invoke me, guardians of the body, bom of fervour* (he says); the seers, divine, guardians of the body, bom of fervour are the breaths; verily thus he invokes them. With ( This the wealthy, finding wealth ; here the wealthy, finding wealth; in me the wealthy, finding wealth; guardian of the eye, guard mine eye * he partakes of (the cup) for Mitra and Varuna. * Invoked is the eye together with mind; may the eye together with mind invoke me; invoked are the seers, divine, guardians of the body; bom of fervour * (he says); the seers, divine, guardians of the body, bom of fervour are the
9 That Satvant and Bharata are proper 1 RV. iv. 46.1 and 2. Haug has misinterpreted names is only to be believed, though this chapter as allowing, and not as for-
S&yana does not recognize either. This bidding inequality, not observing that
involves the change of Satoandm to the verses used are in G&yatrl.
Satoatdm as in <?B. xiii. 5. 4. 21. Cf. ii. 27. 1 I.e. by the Adhvaryu and Prati- below AB. viii. 14; Weber, Ind. Stud. iz. prasth&tf; see Caland and Henry, VAgni-
258, 264 ; Vedic Index , ii. 421. ftoma, p. 199. Cf. for the chapter TS. vi.
1 RV. i. 2.1 and 4. Of. KB. xiii. 15. 6. 9. 8, 4; QB. iv. 8. 1.
155]
The Chips for two Deities [—ii. 28
breaths; verily thus he invokes them. With 4 This the wealthy, collecting wealth ; here the wealthy, collecting wealth ; in me the wealthy, collecting wealth; guardian of the earth, guard mine ear 1 he partakes of (the cup) for the A<jvins. 4 Invoked is the ear together with the self; may the ear together with the self invoke me; invoked are the seers, divine, guardians of the body, bom of fervour; may the seers, divine, guardians of the body, bom of fervour, invoke me* (he says); the seers divine, guardians of the body, bom of fervour, are the breaths; verily thus he invokes them. He partakes of (the cup) for Indra and V&yu front to front 2 ; therefore expiration and inspiration are in front; he partakes of (the cup) for Mitra and Varuna front to front; therefore the eyes are in front; he partakes of (the cup) for the Apvins carrying it all round; therefore both men and beasts hear speech speaking on all sides.
ii. 28 (ix. 4). (The 1 cups) for two deities are the breaths; without taking in breath he should say the offering verses for (the cups) for the deities, for the continuity of the breath and to avoid splitting the breaths. (The cups) for two deities are the breaths; he should not say the second vasat for (the cups) for two deities. If he were to say the second vasat for those for two deities, he would bring to rest the unresting breaths; the second vasat call is the ending. If one were then to say of him ‘ He has brought to rest the unresting breaths; breath will forsake him,’ it would certainly be so. Therefore he should not say the second vasat for (the cups) for two deities. They say 4 Having twice expressed approval the Maitravaruna twice gives directions; having once expressed approval the Hotr twice says vasat ; what is the expression of approval of the Hotr ? ’ (The cups) for two deities are the breaths; the expression of approval is the thunderbolt; if the Hotr were to express approval between, with the expression as a thunderbolt he would pierce the breaths of the sacrificer. If one were then to say of him, 4 With the expression of approval as a thunderbolt he has pierced the breaths of the sacrificer/ it would certainly be so. Therefore the Hotr should not express approval between (the two offering verses). Moreover the Maitravaruna is the mind of the sacrifice, the Hotr is the voice of the sacrifice. Impelled by mind speech speaks, for the speech which he speaks with mind elsewhere is demoniacal and not welcome to the gods; verily thus in that the Maitravaruna twice utters the expression of approval, this is the expression of approval of the Hotr.
* I. e. the month of the cup is placed opposite his mouth, and he does not drink pro¬ miscuously from any part.
1 This chapter explains the omission of the anuvafaOcdra in the offering and the fact that there is only one Ogwr as there is no
space to intervene between the two offer¬ ing verses; see A$S. v.:5. 4, and 21, where a memorial verse is cited on the anuwuatk&ra. The latter peculiarity is again referred to in AB. iii. 0.
ii. 29—]
The Soma Sacrifice
[156
The Seasonal Gups .
ii. 29 (ix. 5). The offerings to the seasons 1 are the breaths; in that they proceed with the offerings to the seasons, verily thus they place the breaths in the sacrificer. Six (priests) offer (saying) 4 With the season *; verily thus they place expiration in the sacrifice; four with 4 With the seasons ’ offer; verily thus they place inspiration in the sacrifice; twice with 1 With the season' later; verily thus they place cross-breathing in the sacrificer. This breath is divided in three ways, expiration, inspiration, and cross-breathing. In that they offer (saying) 4 With the season/ 4 with the seasons/ 4 with the season/ (it is) for the continuity of the breaths, to avoid splitting the breaths. The offerings to the seasons are the breaths; he should not say the second vasat for the offerings to the seasons ; the seasons are unresting; each (follows) each. If he were to say the second vasat for the offerings to the seasons he would bring to rest the unresting seasons; the second vasat is an ending. If one were then to say of him 4 He has brought to rest the unresting seasons; it will be an ill season ’, it would certainly be so. There¬ fore he should not say the second vasat for the offerings to the seasons.
The Cups for two Deities (continued).
ii. 80 (ix. 6). (The cups*) for two deities are the breaths; the sacrificial food is cattle. Having partaken of (the cups) for two deities he invokes the sacrificial food; the sacrificial food is cattle ; verily thus he invokes cattle; he confers cattle upon the sacrificer. They say 4 Should he eat first the sub¬ divided sacrificial food ? (Or) should he partake of the Hotr’s goblet ? * First should he eat the subdivided 2 sacrificial food, and then should he partake of the Hotr’s goblet. In that he partakes first of (the cups) for two deities, thereby is the Soma drink first partaken of by him; therefore should he first eat the subdivided sacrificial food, and then partake of the Hotr’s goblet; then on both sides he envelopes food with Soma drinkings, to envelope food. (The cups) for two deities are the breaths; the Hotr’s
1 AB. ii. 29 and KB. xiii. 9 deal with the invited to partake ‘with the seasons
offerings of cups to the Rtus; see £B. iv. (season) *; Eggeling, SBE. xxvi. 819.
K 1; A£S. v. 8; 9£S. vii. 8; Caland and ii. 80. 1 Cf. T& vi. 4. 9. 8.
Henry, L'Agnirtma, pp. 224-229. Cf. TS. • The avdntartdd is a portion of the ida which vi. 5. 8. 2; OB. viii. 7 borrows from AB. is itself subdivided, and held by the Hotr
as usual. The cups are drawn by the from before his recitation to before he
Adhvaryu and Pratiprasth&tr for the partakes of the ida proper; see A£S. i. 7
seasons and offered to the various deities 9$S. i. 1C-12; Weber, Ind. Stud. ix. 226,
by the different priests, the gods being 226.
157]
The Silent Praise
ML 31
goblet is the body ; the remains of (the cups) for two deities he pours down into the Hotr's goblet; verily thus the Hotr places the breaths in the body, with full life for fullness of life; a full life lives he who knows thus.
The Silent Praise .
ii. 31 (ix. 7). What 1 the gods did at the sacrifice, that the Asuras did; they were of even strength and were not discriminated. Then indeed the gods saw this silent praise; that of them the Asuras could not follow. The silent praise is a silent essence. Whatever weapon the gods raised against the Asuras that the Asuras perceived and countered; then the gods saw this silent praise as a thunderbolt; they raised it against them; it the Asuras did not counter; it they hurled at them; with it not countered they smote them; then indeed the gods prospered, the Asuras were defeated. He prospers himself, the wicked rival who hates him is defeated, who knows thus. The gods, regarding themselves as victors, were performing the sacri¬ fice; to it the Asuras came (thinking) ‘We will make a confusion of the sacrifice.’ They saw them ranged round on all sides, daring; they said, ‘Let us conclude this sacrifice; let not the Asuras injure our sacrifice.’ ‘Be it so’ (they replied). They concluded it in the silent praise. With ‘ Bhuh, Agni, light, light, Agni’ they concluded the Ajya and Praliga (Qastras). With ‘Indra, light, bhuvah, light, Indra’ they concluded the Niskevalya and Marutvatiya (Qastras). With * Surya, light, light, smr, Surya ’ they concluded the Vaicjvadeva and Agnimaruta (Qastras). So they concluded it in the silent praise; having thus concluded it in the silent praise they attained the end with it uninjured. Then indeed does the sacrifice come to a conclusion, when the Hotr recites the silent praise. If any person should after the recitation of the silent praise reproach him or curse him, he should say of him, ‘He will fall into this misfortune (he invokes 2 ). Early to-day we complete this when the silent praise is recited. Just as one may attend upon one come to his house with due performance, even so now do we attend upon this.’ He falls into this misfortune who knowing thus, after the silent praise is recited, either reproaches or curses. Therefore one who knows thus should not reproach or curse when the silent praise has been recited.
ii 82 (ix. 8). The silent praise is the eyes of the pressings. ‘ Bhuh, Agni, light, light, Agni ’ is the eyes of the morning pressing. ‘ Indra, light,
1 AB. ii. 81 and 88 eontain the treatment of L’Agniftoma, p. 282. Cf. KB. xiv. 1 ;
the silent praise, which is part of the AfS. v. 9. 1; 99& ?ii. 9. 1.
Ajya $astra; see Caland and Henry, 8 This seems to be the foroe of etdm.
ii. 32 —] The Soma Sacrifice [168
bhuvah , light, Indra' is the eyes of the midday pressing. ‘ Surya, light, light, st >ar, Surya’ is the eyes of the third pressing. He prospers with pressings possessed of eyes; with pressings possessed of eyes he goes to the world of heaven who knows thus. The silent praise is the eye of the sacri¬ fice. The exclamation being one is said twice; therefore the eye being one is (manifested) twice. The silent praise is the root of the sacrifice : if he desire of a man ‘ May he be homeless he should not recite the silent praise at his sacrifice; verily thus he comes to ruin along with the sacrifice which being without a root falls to ruin. They say 4 He should certainly recite; it is not good for the priest, if the Hotr does not recite the silent praise, for on the priest rests the whole sacrifice, on the sacrifice the sacrificer; there¬ fore must it be recited.'
ADHYAYA V
The Ajya Qastra.
ii. 33 (x. 1). The 1 call is the holy power, the Nivid the lordly power, the hymn the people; he calls, then he inserts the Nivid; verily thus he makes the lordly power dependent on the holy power. Having inserted the Nivid he recites the hymn; the Nivid is the lordly power, the hymn the people; verily, thus he makes the people dependent on the lordly power. If he desire of a man, 4 Let me deprive him of the lordly power,' he should recite the hymn in the middle of the Nivid; the Nivid is the lordly power, the hymn the people ; verily thus he deprives him of the lordly power. If he desire of a man, 4 Let me deprive him of the people,' he should recite a Nivid in the middle of the hymn; the Nivid is the lordly power, the hymn the people; verily thus he deprives him of the people. But if he desire of a man 4 May all be in due and proper order and correct for him/ he should call, then insert the Nivid, and then recite the hymn. Thus is the ordering of all. Prajapati was here being one only in the beginning. He desired 4 May I be propagated and become greater’; he practised fervour; he restrained speech; at the end of the year he uttered twelve times. The Nivid has twelve clauses; it was just the Nivid that he uttered; after it were all beings created. Beholding this the seer declares 2 —
4 He at the call aforetime of Ayu with his wisdom Brought into being these sons of man.'
1 AB. ii. 88-41 and KB. ziy. 1-8 deal with vii. 9; Caland and Henry, L’Agniftoma,
the Ajya 9aatia; see A£S. y. 2; ffS. pp. 280-284.
* RV. i. 96. 2.
159] The Ajya Qastra [—ii. 35
In that he inserts the Nivid before 8 the hymn (it serves) for propagation; he is propagated with offspring, with cattle who knows thus.
ii. 34 (x. 2). ‘ Agni god-kindled 1 he recites ; Agni yonder is god-kindled, for the gods kindle him; verily thus he establishes him in that world. < Agni man-kindled 9 he recites; Agni here is man-kindled, for men kindle him; verily thus he establishes him in this world. ‘ Agni the good kindler * he recites; Agni the good kindler is V&yu, for Vayu himself kindles himself, himself all this whatever there is here; Vayu verily thus he establishes in the world of the atmosphere. ‘The Hotr god-chosen 9 he recites; the Hotr god-chosen is yonder (sun), for he is chosen on all sides by the gods; verily thus he establishes him in that world. ‘The Hotr chosen by man 9 he recites; the Hotr chosen by man is Agni here, for he is chosen on all sides by men; verily thus he establishes him in this world. ‘ Leader of the sacrifices 9 he recites; the leader of the sacrifices is Vayu, for, when he breathes forth, then there is the sacrifice, then the Agnihotra; verily thus he establishes Vayu in the world of the atmo¬ sphere. 4 The charioteer of the offerings 9 he recites; the charioteer of the offerings 1 is yonder (sun), for he as he wanders yonder is as it were a charioteer; verily thus in yonder world he establishes him. 4 The Hotr uncrossed 9 he recites; the Hotr uncrossed is Agni here; no one whatever crosses him; verily thus he establishes Agni in this world. ‘The crosser, the bearer of the oblation 9 he recites; the crosser, the bearer of the oblation is Vayu, for Vayu at once crosses all that whatever there is here, Vayu carries the oblation to the gods; verily thus he establishes Vayu in the world of the atmosphere. ‘May the god bring hither the gods 9 he recites; yonder god brings the gods; verily thus he establishes him in that world. ‘May Agni, the god, offer to the gods* he recites. Agni here as a god sacrifices to the gods; verily thus he establishes Agni in this world. ‘ Let him perform the sacrifices, All- knower 9 he recites; the All-knower is Vayu, for Vayu makes all that whatever there is here; verily thus he establishes Vayu in the world of the atmosphere.
ii. 35 (x. 3). ‘ Forward to your god Agni 9 are Anustubh (verses 1 ). He sepa¬ rates the two first Fadas; 8 therefore a woman separates her thighs. He creates the last two Padas; therefore a man unites his thighs. That is a pairing; verily thus he makes a pairing at the beginning of the litany, for generation; he is propagated with offspring, with cattle, who knows thus.
8 Hence it is called a Paroruc, Weber, Ind . ii. 86. 1 RV. iii. 18; anustubhah may be geni-
8tud. x. 854, n. 8. So AB. ii. 41. tive or nom. pi.
1 CL TS. ii. 5. 9. 2; Eggeling, SBE. xxvi. * C L KB. xiv. 2 ; L£ri, La doctrine du sacrifice,
826, n. 1. p. 107.
[160
ii. as —] The Soma Sacrifice
‘ Forward to your god Agni ’ are Anu^ubh (verses). He separates the first two Padas, verily thus he makes a thunderbolt broader below; he unites the last two Padas; at the beginning a thunderbolt is narrow, and so of a club and of an axe; verily thus he hurls a thunderbolt at the foe who hates him, as a weapon to lay low whom he has to lay low.
ii. 36 (x. 4). The gods and the Asuras fought over these worlds; 1 the gods made the Sadas their refuge; they conquered them from the Sadas; they went to the Agnidh’s altar; they were not conquered thence. Therefore they spend the fast day at the Agnidh’s altar, not in the Sadas, for they were supported at the Agnidh’s altar; in that they were supported at the Agnidh’s altar that is why the Agnidh’s altar has its name. The Asuras made a scattering of the fires of those gods in the Sadas ; the gods drew off the fires in the Sadas from the Agnidh’s altar; with them they repelled the Asuras and the Baksases; verily thus also the sacrificera draw off the fires in the Sadas from the Agnidh’s altar; verily thus they repel the Asuras and the Baksases. In the morning they kept conquering by the Ajyas; in that they kept conquering (dyayanta dyan) by the Ajyas that is why the Ajyas have their name. Of the Hotr offices which continued conquering, that of the Achavaka was left out; in it Indra and Agni took their place; Indra and Agni are the most forcible, mighty, strong, rich, and effective of the gods; therefore (a hymn) to Indra and Agni the Achavaka * recites at the morning pressing, for Indra and Agni took their place in it. Therefore the other Hotrakas creep to the Sadas in front, the Achavaka behind, for being left behind as it were he is anxious to follow after. Therefore a Brahman, skilled in the Be verses and strong, should perform the Ach&vaka’s part; thereby it does not become neglected.
ii. 37 (x. 5). The sacrifice is a chariot of the gods; the Ajya and the Praiiga Qastras are its inner reins; 1 in that with the Ajya he follows in recitation the Pavam&na, with the Praiiga the Ajya (Stotra), verily thus he separates the inner reins of the chariot to prevent confusion; in imitation thereof they separate the inner reins of the chariot of men to prevent confusion. His chariot, whether of the gods or men does not become confused who knows thus. They say ‘ As is the Stotra, so the Qastra;
* Cf. TS. vi. 8. 1. 1; $B. iii. 6.1. 27-29.
9 For the £astra of the Ach&v&ka see A£S. v. 10. 28; 99^. vii. 18. 1-4; C aland and Henry, L'Agnistoma , pp. 262, 268. ii. 87 1 The sense seems clearly to be that there are four reins, two for each hone, the outer being the Pavam&na and Ajya Stotras, the inner the Ajya and Praiiga fastras; the two Ajyas if joined would mean thus
that the two reins (outer and inner) of the horse would be held together, whereas by having Pavam&na and Ajya, Ajya and Praiiga, the result is that one hand holds outer and inner, another inner and outer, so that the two inner do not fall together. S&yana misses the point by not seeing that four reins are referred to.
161]
The Ajya Qastra [ —ii. 38
the Saman singers sing to verses for Soma, the purifying; the Hotr recites the Ajya to Agni; how then does he follow in recitation the verses to Soma, the purifying? 9 Soma, the purifying, is Agni; that is declared by a seer. 2 ‘ Agni, the seer, the purifying 9 ; therefore although he proceeds with verses to Agni, still he follows in recitation the verses to Soma, the purifying. They say ‘As is the Stotra so the Qastra; the Saman singers sing to verses in Gayatri; the Hotr recites the Ajya in Anus^ubhs; how then by him are Gayatris followed in recitation.' ‘ By conversion 9 he should reply. There are seven Anustubhs; they become eleven through the first being repeated thrice and the last thrice; the twelfth is theViraj offering verse; not by one syllable do metres change, nor yet by two. These make up sixteen Gayatri verses. Thus by him although he proceeds with Anustubhs are Gayatris followed in recitation. ‘ O Agni with Indra, in the home of the generous one 9 , (this verse 8 ) to Agni and Indra he uses as offering verse. These two as Indra and Agni did not conquer; being Agni and Indra they did conquer; in that he uses (a verse) for Agni and Indra as offering verse (it serves) for conquest. The Viraj is of thirty-three syllables; the gods are thirty-three, eight Yasus, eleven Rudras, twelve Adityas, Prajapati, and the vasat call. Thus in the very beginning of the litany he makes the deities sharers in the syllables; syllable by syllable the gods drink in order; verily thus the gods delight in the vessel for the gods. They say, ‘ As is the Qastra so the offering verse; the Hotr recites the Ajya to Agni, then how does he use (a verse) to Agni and Indra as offering verse. 9 Be it to Agni and Indra or to Indra and Agni, the litany is connected with both Indra and Agni through the cup and the silent praise; with 4
‘ O Indra and Agni come hither to the pressed (drink)
The delightful cloud, for our prayers;
Of it do ye drink, impelled by our desire 9
the Adhvaryu draws the cup for Indra and Agni. ‘ Bhuh, Agni, light, light, Agni; Indra, light, bhuvah, light, Indra; Surya, light, light, svar, Surya; 9 the Hotr recites as silent praise ; therefore as is the Qastra, so is the offering verse.
ii. 38 (x. 6). He mutters the muttering of the Hotr; 1 thus he pours seed; inaudibly he mutters; inaudible as it were is the pouring of seed. Before the call he mutters; whatever there is after the call, that belongs to the Qastra. To him he calls as he lies on all fours with averted face; there¬ fore turning their backs quadrupeds pour seed; when he faces him who
* RV. ix. 66. 20. 59 s. vii. 2. 1; TS. v. 6. 8.1, which differ
* RV. iii. 25. 4. considerably in text; see Scheftelowitz,
4 RV. iii. 12.1. Die Apokryphm des fgveda, p. 154.
1 The Japapraisa is laid down in A£S.v. 9.1;
21 [■.<>* it]
[162
ii. 38 —] The Soma Sacrijice
faces him he becomes two-footed; therefore bipeds facing (each other) emit seed. 8 ( Father Mataripvan,’ he says; the father is the breath; Matarifvan is the breath; seed is the breath; thus he pours seed. ‘ Make the lines unbroken’ (he says); what is unbroken is seed, for hence he arises unbroken. ( May the poets sing unbroken litanies ’; the poets are the learned; ‘ May they propagate this unbroken seed,’ he says, in effect. ‘ May Soma, All-knower, guide the songs, Brhaspati recite the litanies and the exclamations !* (he says); Brhaspati is the holy power, Soma the lordly power, the songs and the litanies with the exclamations are the Stotras and the Qastras. Verily thus instigated by the holy power divine and the lordly power divine he recites the litanies. These two are the lords of in¬ stigation of all this whatever there is here. What he does without instigation by these two that is not done; 1 He has done what is not done,* they say, in blame. What is done is done, what is done is not undone by him who knows thus. ‘Speech, life, of all life, all life’ he says; life is the breath; seed is the breath; the womb is speech; thus having created a womb he pours seed. * Who (ka) will recite this ? He will recite this,’ he says; Prajapati is who; verily thus he says * Prajapati will propagate this.’
ii. 39 (x. 7). After the call, he recites the silent praise ; thus he develops the seed poured; first is then pouring, then development. Inaudibly he recites the silent praise; inaudible as it were is the pouring of seed. Secretly as it were he recites the silent praise; 1 secretly as it were are seeds developed. Of six sentences he recites the silent praise; sixfold is man, with six members; 2 verily thus he develops the self as sixfold and of six members. Having recited the silent praise he recites the Puroruc; thus he propagates the seed when developed; first there is development, then birth. Aloud he recites the Puroruc, verily openly he propagates him. He recites the Puroruc in twelve sentences; the year has twelve months; Prajapati is the year; he is the propagator of all this. He who is the propagator of all this propagates him with offspring and cattle, for generation. He is propagated with offspring, with cattle, who knows thus. He recites the Puroruc to Jatavedas, with an allusion to Jatavedas. They say, * Since the morning pressing is the abode of Jatavedas, then why at the morning pressing does he recite a Puroruc to Jatavedas?’ Jatavedas is the breath, for he knows of bom creatures. Of so many creatures as he knows, they become; for how could they exist of whom he knows not ? If one knows the making of the self in the Ajya, that is well known.
3 Cf. Levi, La doctrine du sacrifice, p. 107. well M at the end, when six are to be
1 See AfS. v. 9. 11: there is a pause after used.
eAch jyotih in the middle of the three as * Cf. TS. v. 6. 9. 1.
163] The Ajya Qastra [—ii. 41
ii. 40 (x *8). < Forward to your god, Agni,’ he recites. 1 ‘ Forward 9 is the breath, for all these creatures advance following after the breath; verily thus he creates the breath, he makes breath perfect. ‘ Radiant, unparalleled/ he recites; 8 mind is radiant, for there is nothing prior to mind; verily thus he creates mind, he makes mind perfect. * He for us protection for our enjoyment/ he recites; 8 protection is speech; therefore of one follow¬ ing him in speech he says, ‘ I have accorded him what has a protection 9 ; verily thus he creates speech, he makes speech perfect. ‘ Do thou aid us, O Brahman 9 he recites 4 ; the holy power is the ear, for by the ear the holy power hears, in the ear does the holy power find support; verily thus he creates the ear, he makes the ear perfect. * He is the holder, the sage, of them 9 he recites; 5 the holder is inspiration, for expiration here is restrained by inspiration and departs not; verily thus he creates inspira¬ tion, he makes inspiration perfect. 'The righteous, of whom the two worlds 9 he recites; 6 the right is the eye; therefore when two contend, whichever says ‘ I actually have seen it with my eye/ him men believe; verily thus he creates the eye, he makes the eye perfect. ‘ Do thou accord us wealth with a thousand, with offspring, with prosperity 9 , he recites 7 the last (verse) as concluding verse; the self when put together is possessed of a thousand, offspring, and prosperity; verily thus he creates the self as a complex, he makes the self as a complex perfect. He sacrifices with an offering verse; the offering verse is acquisition, prospering destiny; verily thus he creates a prospering destiny, 1 he makes a prospering destiny perfect. He knowing thus, having come into being as composed of the metres, the deities, the holy power, immortality, goes to the gods, he who knows thus. If one knows how having come into being as composed of the metres, the deities the holy power, immortality, he goes to the gods, that is well known. So with regard to the self; now with regard to the deities.
ii. 41 (x. 9). He recites the silent praise as of six clauses; the seasons are six; verily thus he places the seasons in order; he goes to the seasons. He recites the Puroruc as of twelve clauses; the months are twelve; verily thus he places the months in order; he goes to the months. ‘ Forward to your god, Agni 9 he recites 1 ; ‘ forward 9 is the atmosphere, for all these creatures advance following the atmosphere; verily thus he places the atmosphere in order; he goes to the atmosphere. ‘ Radiant, unparalleled 9 he recites; 8 he who yonder gives heat is radiant, for there is nothing that is
i RV. iii. 18. 1. 4 RV. iii 13. 6.
* RV. iii. 18. 6. 8 RV. iii. 18. 8.
8 RV. iii. 18. 4. &sm& aydmi read by Aufrecht 6 RV. iii. 18. 2.
is clearly right though Sftyana had 7 RV. iii. 18.7.
dy&fai. So also Weber (Znd. Stud . ix. ii. 41. 1 RV. iii. 18.1.
266). 1 RV. iii 18. 6.
[164
ii. 41 ] The Soma Sacrifice
before him; verily thus he places him in order; he goes to him. ‘ He for us protection for our enjoyment * he recites; 3 Agni accords protection as proper foods; verily thus he places Agni in order; he goes to Agni. 1 Do thou aid us, 0 Brahman’ he recites; 4 the holy power is the moon; verily thus he places the moon in order ; he goes to the moon. ( He is the holder, the sage, of them’ he recites; 5 the holder is Vayu, for this atmosphere held by Vayu does not fall in; verily thus he places Vayu in order; he goes to Vayu. ‘ The righteous of whom the two worlds * he recites; 6 the two worlds are sky and earth; verily thus he places sky and earth in order; he goes to sky and earth. 1 Do thou accord us wealth with a thou¬ sand, with offspring, with prosperity \ with the last (verse 7 ) he concludes; the year as a complex possesses a thousand, offspring, and prosperity; verily thus he places the year as a complex in order; he goes to the year as a complex. He sacrifices with an offering verse ; the offering verse is rain and lightning, for lightning here gives rain and proper food; verily thus he places lightning in order; he goes to the lightning. He who knows this becomes thus composed, composed of the deities.
» RV. in. 18. 4.
* RV. iii. 18. 6.
• RV. iii. 18. 8.
• RV. iii. 18. 2. 7 RV. iii. 18. 7.
PAftCIKA in
The Soma Sacrifice (continued). ADHYAYA I
The Prailga (Rostra.
iii. 1 (xi. 1). The 1 Prauga is a litany of the cups; nine cups are drawn in the morning; with nine (verses) do they sing in the Bahispavamana (Stotra); when the Stoma has been performed, he draws the tenth; the sound kin of the other (verses) is the tenth; thus is there equality. (A triplet*) to. Vayu he recites; thereby has the Vayu (cup) its litany. (A triplet 8 ) to Indra and Vayu he recites; thereby has (the cup) for Indra and Vayu its litany. (A triplet 4 ) for Mitra and Varuna he recites; thereby has (the cup) for Mitra and Varuna its litany. (A triplet 6 ) for the Afvins he recites; thereby has (the cup) for the A 9 vins its litany. (A triplet 6 ) for Indra he recites; thereby have (the cups) Qukra and Manthin litanies. (A triplet 7 ) for the All-gods he recites; thereby has Agrayana cup its litany. (A triplet 8 ) for Sarasvatl he recites; there is no cup for Sarasvatl, but Sarasvatl is speech; whatever cups are drawn with speech, they have all litanies recited for him, they become possessed of litanies for him, who knows thus.
iii. 2 (xi. 2). By the Praiiga he wins proper food; now various deities are celebrated in the Prauga, different litanies are performed in the Praiiga, different kinds of food are placed in the cups of him who knows thus. Now the Prauga is the most related to the self of the litanies for the sacrificer as it were; * therefore it is most to be perfected as it were by him, they say, * for by it the Hotr makes him perfect.’ (A triplet*) to Vayu he recites; therefore they say ‘The breath is Vayu, seed is the
1 AB. iii. 1-4 and RB. xiv. 4 and 5 deal with the Praiiga or second ^astra 0 f the Hotr at the morning pressing; see A£S. v. 10; 99^. Tii 10; Caland and Henry, L'Agni- ftoma , pp. 289-241.
* BV. i.2.1-8.
• BV. i. 2. 4-8.
4 BV. i. 2. 7-9.
• BV. i. 8.1-8.
• BV. i. 8. 4-6.
7 BV. i. 8. 7-9.
• BV. i. 8. 10-12.
iii. 2. » BV. i. 2. 1-8.
[166
iii. 2—] The Soma Sacrifice
breath; seed comes into existence first when man comes into existence.’ In that he recites (a triplet) to Visnu, verily thus he makes his breath perfect. (A triplet 2 ) to Indra and Vayu he recites; where there is expira¬ tion, there is inspiration; in that he recites (a triplet) to Indra and Vayu, verily thus his expiration and inspiration he makes perfect. (A triplet 3 ) to Mitra and Varuna he recites; therefore they say ‘The eye comes into existence first when man comes into existence.’ In that he recites (a triplet) to Mitra and Varuna, verily thus he makes his eye perfect. (A triplet 4 ) to the Alvins he recites; therefore they talk of a child bora ‘ He is trying to listen ; he is taking notice.’ In that he recites (a triplet) to the Afvins, verily thus he makes his ear perfect. (A triplet 0 ) to Indra he recites; therefore they talk of a child born, ‘ He is holding erect his neck, and also his head ’; in that he recites (a triplet) to Indra, verily thus he makes his strength perfect. (A triplet 6 ) to the All-gods he recites; therefore a child bora crawls on all fours, for the limbs are connected with the All-gods; in that he recites (a triplet) to the All-gods, verily thus he makes his limbs perfect. He recites (a triplet 7 ) to Sarasvati; therefore to a child born speech comes last, for Sarasvati is speech; in that he recites (a triplet) to Sarasvati, verily thus he makes his speech perfect. He being bora is bom from all these deities, from all the litanies, from all metres, from all Praiigas, from all pressings, who knows thus and for whom knowing thus they recite thus.
iii. 3 (xi. 3). The Praiiga is a litany of the breaths; seven deities he celebrates; seven are the breaths in the head; verily thus he places the breaths in the head. ‘ Should he consider the good or evil of the sacrificer ’ he used to say, 1 ‘ whose Hotr he is ? ’ He should do to him at this point as he may desire. If he desire of a man 1 Let me deprive him of expira¬ tion *, he should recite (the triplet) to Vayu for him in confusion; a verse or a line he should pass over; thereby is it confused; verily thus does he deprive him of expiration. If he desire of a man ‘Let me deprive him of expiration and inspiration, he should recite for him (the triplet) to Indra and Vayu in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of expiration and inspiration. If he desire of a man ‘Let me deprive him of the eye’, he should recite for him (the triplet) to Mitra and Varuna in confusion; he should pass over a verse or a line; thereby is it confused; verily thus
* RV. i. 2. 4-6. 8 RV. i. 2. 7-9. 4 RV. i. 8.1-8. 8 RV. i. 8. 4-6.
• RV. i. 8. 7-9.
7 RV. i. 8.10-12.
1 For the references see above AB. iii. 1 and 2. For the sentiment of. L6vi, La doctrine du sacrifice , p. 128. The teacher is meant.
167]
The Prailga Qastra [—iii. 4
he deprives him of the eye. If he desire of a man 4 Let me deprive him of the ear he should recite for him (the triplet) to the Afvins in confu¬ sion ; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of the ear. If he desire of a man * Let me deprive him of strength ’, he should recite for him (the triplet) to Indra in confu¬ sion ; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of strength. If he desire of a man ‘ Let me deprive him of limbs’, he should recite for him (the triplet) to the All-gods in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of limbs. If he desire of a man ‘ Let me deprive him of speech ’, he should recite for him (the triplet) to Sarasvati in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of speech. But if he desire of a man ‘ With all his members, with all the self, let me make him to prosper’, verily let him recite for him thus in due and proper order; verily thus he makes him prosper with all his members, with all his self. With all his members, with all his self, he prospers who knows thus.
iii. 4 (xi. 4). They say ‘ As is the Stotra, so the Qastra; the Saman singers sing to (verses to) Agni; 1 the Hotr starts with one to Vayu; how does he follow in recitation (verses) to Agni ? ’ These deities are all forms of Agni; in that Agni bums forward as it were that is his form as Yayu; thereby he follows in recitation that (form) of his. 2 Again in that making two as it were he bums and Indra and Vayu are two, that is his form as Indra and Vayu; thereby he follows in recitation that of his. Again in that he leaps up and down, that is his form as Mitra and Varuna; thereby he follows in recitation that of his. Again in that Agni is dread of contact, that is his form as Varuna; in that him being dread of contact they serve with friendliness, that is his form as Mitra; thereby he follows in recitation that of his. Again in that they kindle him with both arms from the two fire sticks and the A 9 vins are two, that is his form as the Afvins; thereby he follows in recitation that of his. Again in that with loud noise, thundering, and making the sound ba ba bd he bums, whence creatures shudder away, that is his form as Indra; thereby he follows in recitation that of him. Again in that him being one they carry apart in many places, that is his form as the All-gods; thereby he follows in recitation that of him. Again in that he burns, roaring and uttering speech as it were, that is his form as Sarasvati; thereby he follows in recitation that of his. So though he begins with (a verse) to Vayu, in
1 I. e. the Ajya Stotra on EV. vi. 16. 10-12. * This version is possibly correct, or tad —
For the rule of consonance see TB. ii. 2. 1 thus f ; * thus with this (form) of liis he
6 . 3. imitates in recitation \
[168
iii. 4—] The Soma Sacrifice
each triplet through these deities he follows in recitation (the triplet) of the Stotra. Having recited the Vaifvadeva litany 3 he uses (a verse) to the All-gods as 4 offering verse.
‘ With all the sweet Soma drink,
0 Agni, with Indra, with V&yu,
Do thou drink according to Mitr&’s laws.’
According to their portion he thus delights the deities.
The Va§at Call.
iii. 5 (xi. 5). The 1 vasat call is a vessel of the gods; he says the vasat call; verily thus with a vessel of the gods he delights the deities. He says a second vasat. 2 Just as in this world men delight horses or cows by renewed attention, verily so they delight the deities by renewed atten¬ tion in that he says the second vasat. ‘ These fires they worship * they say, ‘the Dhisnyas; then why do they offer in the former (fire), and say vasat in the former ? * In that with c O Agni, enjoy the Soma ’ he says the second vasat call, thereby he delights the Dhisnyas. ‘ They partake of the Soma draughts when incomplete,' they say ‘ for whom he does not say the second va§at call; 3 what now is the portion for Svistakrt of the Soma?’ In that with ‘0 Agni, enjoy the Soma’ he says the second vasat call, thereby they partake of the Soma draughts when complete; this is the Svistakrt portion of the Soma. He says the call vasat.
iii. 6 (xi. 6). The vasat call is a thunderbolt; he should think of him whom he hates when about to say the vasat call; verily in him he places the thunderbolt. In the vasat call he says (the word) 4 six ’; the seasons are six; verily thus he puts in order the seasons; the seasons he establishes; all this whatever there is here finds support through the seasons finding support. He finds support who knows thus. As to this Hiranyadant Baida 1 used to say 4 These six thereby he establishes; sky is established on the atmosphere; the atmosphere on the earth; the earth on the waters; the waters on truth; truth on the holy power; the holy
* Probably uktham here merely refers to the fact that the Praiiga 9&*tra includes all the gods; so the Ajya Stotra is called kfuUaka-vaigvadeva, the full term Vai- 9?adeva belonging to the 9 aa * ira Stotra of the evening pressing.
« RV. L 14.10.
‘ GB. viii. 1-6 follow AB. iii. 6-8.
1 The term means that there is said a second vau8tai with the words aomaayOgne Ml 8
(see Hillebrandt, Rituattitteratur, p. 102; Caland and Henry, L’Agnlftomoj p. 284). Cf. A$S. v. 6. 19; 9$S. vii*. 8. 6; VaU. xviii. 10 ; Ap£S. xix. 8.1. The repetition of the vaufat follows from AfS. i. 6. 6 ; 999. i. 1. 89, and the words above are not the anuv<uatk&ra. It is correotly ex¬ plained by BR. vi. 824.
8 See above AB. ii. 28. iii. 6.1 Cf.AA.iL 1.6 with Keith's note.
169]
The Va§at Call [—in. 8
power on fervour.’ All this whatever there is here finds support in these supports finding support. He finds support who knows thus. He says vausat as the vafat call; van is yonder (sun), §at (six) the seasons; verily thus he places him in the seasons, he establishes him in the seasons; whatever as it were he does to the gods, that as it were the gods do to him.
iii. 7 (xi. 7). There are three vasat calls, the thunderbolt, the hider of his abode, the empty. The vasat call which he makes aloud and forcibly is the thunderbolt; it he hurls as a missile at the rival who hates him to lay him low whom he should lay low. Therefore is it the vasat to be said by one with rivals. That which is even, continuous, and without loss of (part of) the verse, 1 is the hider of his abode; on it depend ofispring and cattle; therefore it is the vasat to be said by one desiring ofispring and cattle. That one wherein the §at fails 1 is the empty; he empties himself, he empties the sacrificer; the sayer of vasat becomes worse, he becomes worse for whom he says va§at. Therefore he should not desire it. 'Should he consider the good and evil of the sacrificer’, he used to say, ‘whose Hotr he is ? ’ He should do to him herein as he may desire. If he desire of a man ' As he has been before sacrificing, so let him be after sacrificing ’, he should say the va§a( call for him as he recites the Rc for him; verily thus he makes him the same. If he desire of a man ‘ Let him be worse having recited the Be for him in a more raised tone he should say the vasat call in a more depressed tone; verily thus he makes him worse. If he desire of a man ‘ May he be better ’, having recited the Be for him in a more depressed tone, he should say the va§at call in a more raised tone; from 8 prosperity he places him in prosperity. The vasat is said continuously with the Be, 4 for continuity; he is united with ofispring and cattle who knows thus.
iii. 8 (xi. 8). He should meditate on the deity for whom the oblation is taken when about to say the vasat; verily thus openly he delights the deities; before all eyes he sacrifices to the deity. The vasat call is a thunderbolt; it shines when hurled if not appeased. Of it not every man as it were knows the appeasing nor the support. From it even now there is often as it were death. The appeasing of it, the support is ‘Speech 1 ’.
1 Le. without the lose of the last syllable of the Re merged in the om. See n. 4.
* S&yana says that fai^vofot and the loss is
in a low pronunciation. The sense seems to be that the fat is lost through imperfect utterance.
* friye S&yana, hut friyah seems at least as
probable. For the mode of pronunciation
22 »]
see IfS. i. 6.«; QQS. i. 1. 84,86 (which allows samo vd).
4 Whether with Pluti or not, 99&L i. 1. 42, 48.
iii. 8. 1 A£S. i. 5. 17 • vdg Qjah mha qjo mayi pr&n&p&nau ; 95 s - 1. 89 has a slightly
different form.
iii. 8—] The Soma Sacrifice [170
Therefore after each vasat call he should recite as accompaniment ‘ Speech '; appeased it injures him not. With ‘ O vasat call, do not injure me; let me not injure thee; with the great I invoke mind, with cross* breathing body; thou art a support; win support; make me attain support ’ he should accompany the vasat call. As to that he* used to say ‘ That is long, yet it is impotent. With “ Force, strength, force ” he should accompany the vasat call; force and strength are the two dearest forms of the vasat call; verily thus he unites it with its abode; with a dear abode does he prosper who knows thus.’ The vasat call is speech and expiration and inspiration; they depart when each vasat call has been said. Them he should accompany with ‘Speech, force, strength, force, in me expiration and inspiration’; verily doth the Hotr establish speech and expiration and inspiration in the self, with a full life, for fullness of life; a full life he lives who knows thus. 8
iii. 9 (xi. 9). The sacrifice went away from the gods; they sought to start it up with the directions; in that they sought to start it up with the directions, that is why the directions have their name (j/raisa). It they made radiant with the Puroruces; that is why the Puroruces have their name. It they found on the altar; in that they found it on the altar, that is why the altar has its name ( vedi ). It, when found, they drew off with drawing (cups); in that they drew it off with drawing (cups), that is why the cups have their name ( graha ). Having found it they made it known by Nivids; in that having found it they made it known (nyavedayan) by Nivids, that is why Nivids have their name. He who seeks what is lost desires something great or small; of the two he who desires the greater has the better desire; he who knows the directions as ever greater, knows them better, for the directions are a seeking for what is lost; there¬ fore standing bent forward 1 he gives directions.
The Nivids.
iii. 10 (xi. 10). The Nivids are the embryos of the litanies; in that they are inserted before the litanies at the morning pressing, therefore embryos are deposited at the back and come into being at the back. In that they are inserted in the middle at the midday, therefore embryos are held in the middle. In that they are placed at the end at the third pressing,
1 I. e. as Kausltaki is often oited in the KB., so Aitareya is thus meant in the AB. There is no iti to end the quotation.
* The beginning of the chapter is found also in Y&ska, Nirukta, yiii. 22.
1 The reason given by S&yana is (1) in respect as to a father or teacher or (2) as a mode of concealment in finding a lost article : obviously (8) stooping to seek what is lost is possible.
The Nivids
171]
[—iii. 11
therefore offspring are bom downward thence, for generation. He is propagated with offspring and cattle who knows thus. The Nivids are the ornaments 1 of the litanies; in that they are inserted at the morning pressing before the litanies, that is as if one were to make a decoration in the upper part of the warp; in that they are inserted in the middle at the midday, that is as if one were to make a decoration in the middle; in that they are inserted at the end at the third pressing, that is as if one were to make a decoration in the lower part of the warp. On all sides he shines with the decoration of the sacrifice who knows thus.
iii. 11 (xi. 11). The Nivids are deities connected with the sun; in that they are inserted before the litanies at the morning pressing, in the middle at the midday pressing, at the end at the third pressing, verily thus they follow the course of the sun. By quarters the gods gathered together the sacrifice; thereby by sentences are the Nivids recited. In that the gods gathered together the sacrifice, therefore the horse came into being; there¬ fore they say ‘ A horse should he give to the reciter of Nivids ’; that boon indeed do they give. He should not pass over a sentence of the Nivid; if he were to pass over a sentence of the Nivid, he would make a break in the sacrifice; as the break in the sacrifice grows the sacrificer becomes worse. Therefore should he not pass over a line of the Nivid. He should not invert two sentences of the Nivid; if he were to invert two sentences of the Nivid, he would confuse the sacrifice; the sacrificer would be confused. Therefore he should not invert two sentences of the Nivid. He should not unite two sentences of the Nivid; if he were to unite two sentences of the Nivid, he would contract the life of the sacrifice, the sacrificer would be likely to die. Therefore he should not unite two sentences of the Nivid. ‘Forward this holy power; forward this lordly power,’ these two only should he unite, to unite the lordly power with the holy power; therefore are the lordly and the holy powers united. He should not go beyond (a hymn) of three or four verses for inserting a Nivid; each single sentence of a Nivid is a counterpart 1 to a verse, (even) to a hymn; therefore one must not go beyond (a hymn) of three or four verses for inserting a Nivid, for by the Nivid in itself the Stotra is exceeded in recitation. Having left one (verse) over should he insert a Nivid at the third pressing; if he were to insert having left two over, he would injure the propagative power; thus he would deprive people of embryos; therefore having left one only over, he should insert a Nivid at the third pressing. He should not go past the Nivid with the
1 ptf&h and pefaf in one passage are curious, but no doubt the desire to represent nividah more accurately is the cause, iii. 11. 1 Haug against S&yana takes that the
sense must be that he is to use no hymn of 3 or 4 verses for a Nivid. This cannot be correct. S&yana holds that no shorter hymn is to be used.
[172
iii. 11 —] The Soma Sacrifice
hymn; if with a hymn he goes past the Nivid, he should not return there; verily that stays in its place; having taken another hymn of the same deity and metre he should insert in it the Nivid. ‘ Let us depart not from the way ’ he recites 8 before the hymn; he goes from the way who is confused at the sacrifice. ‘ Not from the sacrifice with Soma, O Indra * (he says); verily thus he falls not away from the sacrifice. ‘ May not evil spirits stand within us ’ (he says); verily thus he smites away those who plot evil.
‘ That which accomplished the sacrifice The web spread out among the gods,
May we accomplish, when offered 9
(he says 8 ). The web is offspring; verily thus he secures offspring for him (he says 8 ). ‘Mind we invoke with Soma for Narafansa 1 (he says 4 ); by mind the sacrifice is carried on, by mind it is performed. This here is the expiation.
ADHYAYA II
The Marutvatlya Qastra.
iii. 12 (xii. 1). ‘The 1 subjects of the gods must be brought into order’ they say, ‘ The metre must be made to rest on the metre.’ ‘ Let us two praise ’ is his call of three syllables at the morning pressing; ‘ Let us recite, O divine one’ is the Adhvaryu’s response in five syllables; that makes up eight syllables; the Qayatri has eight syllables; verily they place the Q&yatri in front at the morning’ pressing. ‘ The hymn hath been recited ’ he says, having recited, in four syllables; ‘Yes, reciter of hymns’ replies the Adhvaryu in four syllables; that makes up eight syllables; the Qayatri has eight syllables; verily thus they place the Qayatri on both sides at the morning pressing. ‘ O Adhvaryu, let us two recite * is his call of six syllables at mid¬ day ; ‘Let us recite, O divine one ’ the Adhvaryu replies in five syllables; that makes up eleven syllables; the Tristubh has eleven syllables; verily thus they place the Tristubh in front at the midday (pressing). ‘ The hymn hath been uttered to Indra’ he says, having recited, in seven syllables; ‘Yes, reciter of hymns’ replies the Adhvaryu in four syllables; that makes up eleven syllables; the Tristubh has eleven syllables; verily thus they place
* BV. x. 57.
* BV. x. 57. 2.
* BV. x. 57. 8.
1 For the cells and replies see KB. xiv. 8; Caland and Henry, VAgnUtoma , p. 282; Weber, ItuL Stud. x. 88. They are to be 8, 11, and 12 syllables at the three
pressings in order. The calls are aU dearly mutilated forms from pans with om. Cl also TS. iii. 2. 9; GB. viii. 10 imitates as usual. HiUebrandt (Ritual- titteratur, p. 104) sees in dawa a corruption otmodmu
173] The Marutvatlya Rostra [—iiL 14
the Tristubh on both sides at the midday (pressing). ‘ O Adhvaryu, so let us two recite ’ is his call of seven syllables at the third pressing; ‘ Let us recite, O divine one ’ the Adhvaryu replies in five syllables; that makes up twelve syllables; the Jagati has twelve syllables; verily thus they place the Jagati in front at the third pressing. ‘The hymn hath been uttered to Indra, to the gods ’ he says, having recited, in eleven 2 syllables; ‘ Tes ’ replies the Adhvaryu in one syllable; that makes up twelve syllables; the Jagati has twelve syllables; verily thus they place the Jagati on both sides at the third pressing. Seeing this the seer declares it a verse, 3
‘ That the G&yatrf is deposited on the G&yatn,
Or that they fashioned the Tristubh from the Tristubh,
Or that the Jagati Pada is placed on the Jagati,
They who know this obtain immortality/
Verily thus metre on metre he establishes. The subjects of the gods he sets in order who knows thus.
iii. 13 (xii. 2). Prajapati assigned to the gods the sacrifice and the metres in portions. He allotted the Gayatri at the morning pressing to Agni and the Vasus, the Tristubh to Indra and the Rudras at the midday (pressing), the Jagati to the All-gods, and the Adityas at the third pressing. Now, the metre that was his own, the Anustubh, he pushed out to the end to the office of the Achavaka; she, the Anustubh, said to him ‘ Assuredly thou art the worst of the gods whose own metre I am and who yet hast pushed me to the end to the office of the Achavaka." This he recognized; he took his own Soma offering; he brought the Anustubh round to the very beginning in his own Soma offering; therefore the Anustubh is employed at the very beginning of all the pressings. The very first does he become, pre-eminence doth he attain, who knows thus. He arranged this in his own Soma offering; therefore whenever it falls under the power of the sacrificer the sacrifice is in order; (all) is in order for that people when a sacrificer knowing thus has power.
iii. 14 (xii. 3). Agni was the Hotr of the gods 1 ; for him death waited in the Bahispavamana (Stotra); he began the Ajya (Qastra) with an Anustubh; verily thus he evaded death. For him it waited in the Ajya (Stotra); he began with the Prauga; verily thus he evaded death. For him it waited in the Madhyamdina Pavamana; he began the Marutvatlya with an Anustubh; verily thus he evaded death. For him it could not wait in the Brhati verses in the midday (pressing); the Brhati verses are the breaths; verily thus it
91 Bat there are only ten, even with the berg, Prolegomena, p. 876) devebki(y)ah, *
necessary break of Sandhi, arid may be * RV. i. 164. 28. read, bat far more probably (see Olden- 1 Ct KB. zv. 6.
[174
iii. 14 —] The Soma Sacrifice
could not penetrate the breaths. Therefore at the midday pressing Hotr begins with a strophe in Brhati; the Brhati verses are the breaths; verily thus he begins with reference to the breaths. For him it waited in the third Pavamana; he began the Vai^vadeva (Qastra) with an Anus^ubh; verily thus he evaded death. For him it waited in the Yajftayajfiiya; he began the Agnimaruta (Qastra) with (a triplet) for Va^vanara; verily thus he evaded death. That for Vaipvanara is a thunderbolt, the Yajnayajniya is a support; verily thus by the thunderbolt he drives away death from the support. He having unloosened all the nets, all the posts, of death, was released in safety; in safety verily is the Hotr released with full life, for fullness of life; a full life he lives who knows thus.
iii. 15 (xii. 4). Indra 1 having slain Vrtra, thinking * I have not laid (him) low ’, went to the further distances; to the very furthest distance he went; the very furthest distance is the Anus^ubh; the Anustubh is speech. He, having entered speech, lay there; him all creatures severally searched for. Him on the previous day the fathers found, on the second day the gods. Therefore on the previous day is offering made to the fathers, on the second day they sacrifice to the gods. They said, ‘ Let us press; so assuredly most quickly will he come to us/ They pressed; with 2 ‘ Thee like a car for aid * they turned him towards (them); at (the verse 8 ) praising the pressed (drink) > ‘ This drink, O bright one, is pressed * he became revealed to them. With 4 *0 Indra, come nearer’ they brought him into the midst; with a sacrifice to which Indra has come he sacrifices, with a sacrifice possessing Indra he prospers, who knows thus.
iii. 16 (xii. 5). When Indra had slain Vrtra all the deities left him, thinking 1 He has not laid (him) low ’; the Maruts only, his true comrades, did not leave; the Maruts, true comrades, are the breaths; the breaths did not then leave him. Therefore this unchanging Pragatha 1 containing (the word) ‘ true friend ’ is recited, ‘ Hither, O true friend, with true friends.’ Even if here onwards a recitation to Indra is recited, the whole is the Marutvatiya, if this unchanging Pragatha is recited, containing (the word) * true friend’, * Hither, O true friend, with true friends.’
iii. 17 (xii. 6). He recites a Pragatha 1 to Brahmanaspati; with Brhaspati as Purohita the gods conquered the world of heaven, and conquered in the
1 AB. iii. 12-14 contains introductory matter; 8 RV. viii 2. 1.
16-21 and KB. xv. 2 and 8 deal with the 4 RV. viii. 68. 6.
Marutvatiya ^astra, the first of the mid- iii. 16. 1 RV. viii. 68. 6 and 6. day pressing; see A 9 S. v. 14 ; 999* vii iii.17. 1 The Pavam&na is composed of 8 G&yatri 6-26 ; viii. 16; Caland and Henry, verses, SV. iL 22-24 ; 2 Brhati, ii 26,
L'Agniftoma, pp. 299-804. For this 26; and 8 Tristubh, ii. 27-29. The Brhati
chapter cf. TS. ii 6. 8. 6 ; £B. i 6. 4. 1. and Q&yatrl verses are made up to 6 each,
8 RV. viii. 68. 1. 2 Brhatls as usual being made to give 8.
175] The Marutvatiya Qastra [—iii. is
world. Verily so also the sacrificer with Brhaspati as Porohita conquers the world of heaven and conquers in the world. These two Pragathas, though not being chanted, are recited with repetitions. They say * Seeing that nothing which is not chanted is recited with a repetition, then how are these two Pragathas, which are not chanted, recited with repetitions ? ’ The Marutvatiya is the litany of the Pavamana (Stotra); there they chant to six Gayatri verses, six Brhati verses, and three Tristubh verses; this is the midday Pavamana, in the Pancadaga (Stoma), with three metres. They say ‘How is this midday Pavamana, in the Paficada^a, with three metres followed in recitation ? * The two last verses of the strophe are in Gayatri, the antistrophe is in Gayatri 2 ; by these the Gayatri verses are followed in recitation; by the two Pragathas the Brhati verses are followed in recita¬ tion. In these Brhati verses the Saman singers chant with repetitions with the Raurava and Yaudhajaya (Samans); 8 therefore these two Pragathas, though not chanted, are recited with repetitions; thus with the Qastra he follows the Stotra. By the inserted verses in Tristubh 4 and the Tristubh Nivid insertion® the Tristubh verses by him are followed in recitation. Thus indeed is the midday Pavamana in the Pancadaga with three metres followed in recitation by him who knows thus.
iii. 18 (xii. 7). He recites the inserted verses; by the inserted verses Praja- pati milked from these worlds whatever desire he desired; by means of the inserted verses he milks from these worlds whatever he desires, who knows thus. Now as to these inserted verses, whenever the gods observed a breach in the sacrifice that they closed up by the inserted verses; that is why the inserted verses have their name. With a sacrifice without breach does he sacrifice who knows thus. Now as to these inserted verses, the inserted verses are the sewing of the sacrifice; just as one continues putting together a garment with a needle, so does he continue with these putting together the breach in the sacrifice who knows thus. Further as to the inserted verses, the inserted verses are the recitations for the Upasads; * Agni is the leader 1 (he says 1 ); the first Upasad is connected with Agni; of that this is the recitation. ‘ Thou with insight, 0 Soma ’ (he says 2 ); the second Upasad is connected with Soma; of that this is the recitation. ‘ They swell the waters' (he says 8 ); the third Upasad is connected with Visnu; of that this is the recitation. So much space as by sacrifice with the Soma sacrifice he
9 RV. vUi. 68.1-8, and 2.1-8 for antistrophe. 5 See AB. iii. 19.
The two Pragathas are RV. viii. 68. 6, 6 ; 1 RV. iii. 20. 4. In $§ 8, 6, 6 ad fin. new
i. 40. 5, 6. clauses should begin with yad and not as
8 These are those to which SV. ii. 25 and 26 in Aufrecht.
are sung; cf. Simon, Putpa StUra , p. 769. 8 RV. i. 91. 2.
4 See AB. iii. 18. 8 RV. i. 64. 6.
iii. 18—] The Soma Sacrifice [176
conquers, that he conquers with each Upasad who knows thus and who knowing thus recites the inserted verses. As to this some hold ‘ You the great* should he recite; 4 saying ‘We know that this (verse) is recited among the Bharatas.’ That is not to be regarded. If he were to recite it, Parjanya would be liable not to rain. 6 * They swell the waters ’ only he should recite; that line has rain in it; it mentions the Maruts in ‘ Maruts *, and contains (the word) ‘ lead * in ( Like a steed to make rain they lead about *; that which has (the word) * lead * has the word 1 stride *; that which has * stride * is connected with Visnu; ‘ The strong one * (he says); the strong one is Indra. In this (verse) there are four clauses, referring respectively to rain, the Maruts, Visnu, and Indra. This verse which has its place in the third pressing is recited at the midday (pressing); therefore the cattle of the Bharatas now spend the evening in the cattle-ground, and at the midday come up to the cattle-shed. 6 It is in Jagatl, for cattle are connected with the Jagatl; the midday is the self of the sacrificer; thus he confers cattle on the sacrificer.
iii. 19 (xii. 8). He recites a Pragatha 1 to the Maruts; the Maruts are cattle; the Pragatha is cattle; (it serves) to win cattle. ‘Thou hast been bom dread, for impetuous strength*, this hymn 2 he recites. This hymn is a propagation of the sacrificer; the sacrificer by it he propagates from the sacrifice as the birthplace of the gods. It is a bringer of victory; he gains victory and is victorious. It is by Gaurivlti. Gaurivlti Qaktya went nearest to the world of heaven; he saw this hymn; with it he conquered the world of heaven. Verily so also the sacrificer with this hymn conquers the world of heaven. Having recited half its (verses), leaving half over, he places a Nivid in the middle; the Nivid is a mounting to the world of heaven; the Nivid is a ladder to the world of heaven. It he should recite climbing up as it were; and he should take hold 3 of the sacrificer who is dear to him. So for one desiring the heaven. Now for one practising witchcraft. If he desire ‘ May I smite the people by the lordly power * thrice should he here separate with the Nivid the recitation of the hymn; the Nivid is the lordly power, the hymn the people; verily thus by the lordly power he smites the people. If he desire ‘May I smite the lordly power by the people ’, thrice should he here divide the Nivid in recitation by the hymn; the Nivid is the lordly power, the hymn the people; verily thus he smites the lordly power by the people. But if he desire ‘ On both sides let me
« BY. ii. 84.11. Head abhivytf ; of. p. 86.
8 The oonstr. is as in AB. iii. 48; PB. zvi. 15.9. 8 Against the time of heat, as S&yana ex¬ plains ; see Vedic Index, i. 282.
1 BY. viii. 89. 8 and 4.
* BY. x. 78. The word is really inserted after v. 6 of the 11 verses; A£S, v. 14. 20.
9 I. e. he should hold him while imitating the climbing of a ladder, by puffing vigorously as S&yana says.
177] The Marvtvatlya Qastra [ —iii. 20
sever him from the people he should here on both sides of the Nivid utter the call; on both sides thus he cuts him off from the people. So for one practising witchcraft, but the other way for one desiring heaven. ‘The birds, fair winged, have approached Indra’, with this last (verse 4 ) he concludes; ‘ the Priyamedhas, the seers, seeking aid; do thou unroll the darkness ’ (he says). The darkness by which he deems himself surrounded that should he approach in mind; that from him is removed. 1 Fill the eye with this he should rub his eyes; possessed of sight until old age becomes he who knows thus. ‘ Release us that are bound as it were with a net ’ (he says); a net is snares; verily thus he says ‘Release us being bound from a snare as it were
iii. 20 (xii. 9). Indra 1 , being about to slay Vrtra, said to all the deities 'Do ye support me; do ye call to me/ ‘Be it so’ (they replied). They ran forward to slay. He perceived ‘ They are running hither to slay me; well, let me terrify them/ Against them he breathed forth; before his snorting in haste all the gods ran away, but the Maruts did not abandon him; saying ‘Smite, 0 blessed one; strike, show thy strength’ they supported him. Seeing this the seer declares 1
‘ Before the snorting of Vrtra in haste,
All the gods, thy comrades, abandoned thee:
With the Maruts, O Indra, be there friendship for thee ;
Then shalt thou conquer every foe.’
He perceived ‘ These indeed are my friends; they showed me love; well, let me give them a share in this litany/ He gave them a share in this litany; to that time both litanies were his only. He draws the cup for the Maruts, he recites the Pragatha to the Maruts, he recites the hymn to the Maruts, he inserts the Nivid to the Maruts; this is the portion of the Maruts. Having recited the litany to the Maruts, he uses (a verse) to the Maruts as offering verse; thus in due portion he delights the deities.
‘ Those who magnified thee, 0 bounteous one, at the slaying of the serpent, Those who, O lord of the bays, at the affair with Qambara, the cattle foray, Those who now, the sages, rejoice with thee,
In union with the Maruts, drink, O Indra, the Soma ’
(he says 8 ). Wherever with them he conquered, wherever he showed his strength, thus by mentioning that also he makes them share the Soma drink with Indra.
4 RV. x. 78. ll.
1 Cf. KB. XV. 2.
23 [i.oj. ib]
• RV. viii. 96. 7. 8 RV. iii. 47. 4.
[178
iii.2l] The Soma Sacrifice
iii. 21 (xii. 10) Indra, 1 having slain Vrtra, having won all victories, said to Prajapati<Let me be what thou art; let me be great/ Praj&pati replied,
‘ Then who ami?’ * Even that which thou hast said ’ he answered; then indeed did Prajapati become Who by name; Prajapati is Who by name. 1 In that Indra became great, that is why Mahendra has his name. 2 He having become great said to the deities ‘ Assign me a choice portion just as one desires here, who prospers, who attains pre-eminence, who becomes great. 3 The gods said to him * Claim thyself what is to be for thee/ He claimed this cup for Mahendra, the midday of pressings, the Niskevalya of litanies, the Tristubh of metres, the Prstha of Samans; this choice portion they assigned to him. They assign a choice portion to him who knows thus. To him the gods said ( All hast thou asked ; let us have a share here also/ * No ’, he replied, ‘ how can you have a share also ? * They answered ‘ Let us have a share also, O bounteous one/ He merely looked at them.
The Niskevalya Qastra .
iii. 22 (xii. 11). The 1 gods said * Here is the dear wife, the favourite of Indra, Prasaha by name; from her let us seek (our desire)/ ‘Be it so* (he said). From her they sought; she said to them ‘ In the morning shall I tell you/ Therefore wives seek from a husband, therefore a wife seeks from her husband in the night To her they went in the morning; she replied with (the verse 2 ):
‘ Since many a time he hath conquered, enduring,
Indra hath made good his name as slayer of Vrtra;
The mighty lord of strength hath been perceived
the mighty lord of strength is Indra.
‘ What we desire of him to do, let him perform that,’
verily thus she said to them ‘ What we have said, that he has done/ The gods said ‘ Let her have a share also, since she has not yet obtained one 3 in
1 S&yana quotes TB. ii. 2. 5. 2.
* Cf. TS. vi. 6. 6. 8.
3 These words as Aufreoht points out destroy the sentence in form ; yo would save this.
iii. 22. 1 AB. ii. 22-24 and KB. xv. 4 and 5 deal with the Niskevalya £astra of the Hotrat the midday pressing; see A$S. v. 15; vii. 20; viii. 17; Cal and and Henry, L’Agniftoma , pp. 810-818.
2 BV. x. 74.6. The interesting episode of the
shame of the daughter-in-law is dealt with by Liebioh, VOJ. xxvii. 474-477. For magic in the Br&hmanas of. L4vi, La doc¬ trine duoacrtflce, p. 189. For vdvdtd ot Vedic Index, i. 478; ii. 290. For Indra as son of Praj&pati S&yana cites TB. ii. 2.10.1; for send, ii. 2. 8.1.
8 Liebioh (ittrnnt, p. 72, n. 2) suggests yd ns ’sminn acaOcam avidat, easier syntax but different if possible sense.
179]
The Nifkevalya Qastra [—iii. 2S
this of ours.* ‘Be it so’ (they said). They gave her a share then; there* fore herein is recited (the verse) ‘ Since many a time he hath conquered, enduring.* The dear wife, the favourite, Prasaha by name, of Indra, is his host; her father-in-law is Prajapati named Who. Therefore he who desires the victory of a host standing away from it at half distance, should cut a grass blade at both ends, and throw it towards the other host, saying ‘ Prasaha, Ka seeth thee.’ Then, just as in this world, a daughter-in-law keeps hiding in modesty before her father-in-law, so also the host keeps shrinking away in confusion, where one knowing thus, having cut a grass blade at both ends, hurls it against the other host (saying) ‘ Prasaha, Ka seeth thee.* To them said Indra ‘ Tou may have a share here also.’ The gods replied 4 ' Let the Viraj of thirty-three syllables be the offering verse of the Niskevalya.* The gods are thirty-three, eight Vasus, eleven Rudras, twelve Adityas, Prajapati and the vasaf call; he makes the gods share the syllables; syllable by syllable the gods drink in turn; verily thus with a vessel of the gods the gods are satisfied. If he desire of a man ‘ Let him be without an abode ’, let him use for him as offering verse a Gayatri, a Tristubh or some other metre, not a Viraj, and say the vasat call; verily thus he makes him without an abode. If he desire of a man ‘ Let him have an abode ’, he should use for him as offering verse 6 a Viraj ‘ Drink the Soma, O Indra; let it delight thee ’; verily thus with it he makes him have an abode.
iii. 28 (xii. 12). The Rc and the Saman were here in the beginning. The Rc was called ‘ she *, the Saman ‘ he’. 1 The Rc said to the Saman ‘ Let us be united for generation.* ‘ No *, replied the Saman, ‘ my greatness is above thine.* She becoming two spoke (to him); he did not at all consent. Having become three she spoke; with three he united. In that with three he united, therefore with three they chant, with three sing, for with three is the Saman commensurate. Therefore one (husband) has many wives, but not one (woman) at once many husbands. In that thus he and she were united, thus came into being the Sama (m-ama ); that is why the Saman has its name. He becomes 2 fair who knows thus; he who prospers, who attains pre-eminence, he becomes fair, for as ‘ unfair * men reproach (a man).
4 No iU to make the end of the quotation dear, so above iii. 8.
* RV. vii. 22. 1.
1 The same derivation in CU. iii. & 1-6. SB. viii. 20 and 21 foUows AB.
* adman bhavati can only be construed as a loo.
but apparently the sense is as taken by S&yana on its second occurrence. Weber (Ind. Stud. is. 268) offers no translation,
and on its first S&yana renders aarvair abhyarhitaih sadtyo bhavati . BR. (vii. 929) has *er sitzt in der FtUle ’ (from j 4), and Deussen (Scchzig Upanishadi , p. 85) sees in GU. ii. 1. 1-8 a play on these senses of S&man, those of richness, friendliness, and the S&man. Probably all are in essence one, resting on the root idea ‘conciliate’, ‘please*.
iii. 23—] The Soma Sacrifice [180
They came into order becoming one five, the other five; (namely) the call and the hin call, the prelude and the first Be, the principal part and the middle Be, the response and the last Be, the finale and the va§at call. In that the two came into order becoming one five, the other five, therefore they say 'The sacrifice is fivefold; cattle are fivefold/ In that, further, they made up, as a set of ten, the Viraj, therefore they say ‘ In the Viraj, as a set of ten, the sacrifice finds support/ The strophe is the self, the anti¬ strophe offspring, the inserted verses the wife, the Pragatha cattle, the hymn the house. He in this and in yonder world abides with offspring and cattle in his home who knows thus.
iii. 24 (xii. 18). He recites the strophe 1 ; the strophe is the self; it he recites with a middle tone; verily thus he makes the self perfect. He recites the antistrophe 8 ; the antistrophe is offspring; the antistrophe is to be recited in a louder tone; verily thus he makes his offspring better than himself. He recites the inserted verse 8 ; the inserted verse is the wife; the inserted verse must be recited in a lower tone as it were; in his house his wife is not likely to answer back, when one knowing thus recites the inserted verse in a lower tone. He recites the Pragatha 4 ; it is to be recited with sonorous voice; sound is cattle, the Pragatha is cattle; (it serves) to win cattle. He recites the hymn 6 1 1 shall declare the mighty deeds of Indra/ Thus is the hymn devoted only to and dear to Indra, by Hiranyastupa. By the hymn Hiranyastupa Angirasa went to the dear abode of Indra, he won the highest world. He goes to the dear abode of Indra, he wins the highest world who knows thus. The hymn is a house, a support. Therefore it should be recited in the most firm tone. Therefore even if a man gets cattle at a dis¬ tance as it were, he desires to bring to his house; for a house is the support of cattle.
ADHYAYA HI
The Vaifvadeva and the Agnimaruta.
iii 25 (xiii. 1). Soma 1 the king was in yonder world, on him the gods and the seers reflected ‘ How shall Soma the king come to us ? 9 They said to the metres ‘ Do ye fetch for us this Soma the king/ ' Be it so ’ (they replied). Having become birds they flew up. In that having become birds they flew up, that (tale) those who know stories call the Sauparna; thus
* EV. Yii. 82. 22, 28.
* RV. viii. 8. 7, 8.
9 Above AB. iii. 22.
9 BV. viii. 8. 12,18.
9 BV. i 82.
iii. 26. 1 AB. iii. 25-82 and KB. zvi. 4 and 5
deal with the Vafyvadeva 9&stra of the Hotr at the evening pressing; see A9& v. 18; 95®* viii. 8; Caland and Henry, L'Agnittoma, pp. 864-861. For the legend of. TS. vL 1. 6. 2 ; PB. viii. 4. 1; $B. iv. 8. 2. 7; Bloomfield, JAOS. zvi. 1 seq.
181]
The Vaigvadeva Qastra [—iii. 27
the metres went towards Soma, the king. The metres then were of four syllables each only. The Jagati being of four syllables first flew up ; she having flown up and having gone half of the way felt weary; having laid aside three syllables, and becoming of one syllable, she flew back down again, bearing consecration and fervour. Therefore by him is consecra¬ tion obtained, is fervour obtained, who has cattle, for cattle are connected with the Jagati, for the Jagati brought them back. Then the Tristubh flew up. She having flown up and having gone more than half the way felt weary; she having laid aside one syllable, having become of three syllables, came back again, bearing the sacrificial fees. Therefore at the midday the sacrificial fees are taken, in the place of the Tristubh, for the Tristubh brought them back.
iii. 26 (xiii. 2). The gods said to the Gayatri ‘ Do thou fetch the Soma, the king, for us/ ‘ Be it so,’ she replied, ‘ do ye accompany me with the recita¬ tion of the whole (formula for a) safe passage.’ * Be it so ’ (they said). She flew up; her the gods accompanied with the recitation of the whole (formula for a) safe passage, containing the words ‘ forward ’ and ‘ hither ’. (The words) f forward’ and * hither* are the whole (formula for a) safe passage ; therefore him who is dear to him he should accompany with this (recitation) containing * forward ’ and * hither *; verily safely he goes, safely he returns. She, having flown and having terrified the guardians of the Soma, grasped with foot and mouth Soma the king, and also grasped the syllables which the other two metres had dropped. Having shot at her, Krpanu, a Soma guardian, 1 cut off the nail of her left foot; that became a porcupine; therefore is it like a nail. The fat that flowed became the barren cow 2 ; therefore is it the oblation as it were. The socket and the point became a serpent, not biting; from its swiftness (came) the viper; the feathers became flying foxes, the sinews earthworms, the shaft the blind snake. Thus became the arrow.
iii. 2 7 (xiii. 8). What she grasped with her right foot became the morning pressing; the Gayatri made it her own abode; therefore they regard it as the most perfect of all the pressings. The very first he becomes, he attains pre-eminence who knows thus. What she grasped with her left foot became the midday pressing; it slipped; having slipped it did not match the former pressing. The gods sought to remedy this; in it they placed the Tris¬ tubh of metres, Indra of deities; thereby it became of equal strength with the former pressing; with the two pressings of equal strength and of similar quality he prospers who knows thus. That which she grasped with her mouth became the third pressing. Flying she sucked its sap; having
1 See TS. i. 2. 7; vi.1.10.4; i. 7.1.1 ; iii. 8. 4. 10.
9 See TS. ii. 1 . 2. 8.
[182
iii. 27—] The Soma Sacrifice
its sap sucked, 1 it did not equal the two former pressings. The gods sought to remedy this; they saw it in cattle. In that they pour in an admixture (of milk), and proceed with the (offering of) butter 2 and the animal (offer¬ ing), thereby it became of equal strength with the previous pressings. With all the pressings of equal strength and of similar quality he prospers who knows thus.
iii. 28 (xiii. 4). The other two metres said to the Gayatri ‘ Our property, the syllables have come round with (you).’ ‘No/ replied the G&yatri; 4 ours are they as they were found (by us)/ They disputed before the gods; the gods said ‘ They are yours as they were found (by you)/ There¬ fore even now in a question of property they say 4 It is ours by right of finding/ Then the Gayatri was of eight syllables, the Tristubh of three, the Jagati of one. The eight-syllable Gayatri supported the morning pressing; the Tristubh with three syllables could not support the midday pressing; to her the G&yatri said ‘ Let me come; let there be a portion for me here also/ 4 Be it so/ replied the Tristubh, * Do thou unite me with these eight syllables/ 4 Be it so ’ (she said); her she united; thus to the Gayatri at the midday belong the last two (verses) of the strophe of the Marutvatiya and the antistrophe. 1 She, having become of eleven syllables, supported the midday pressing. The Jagati having one syllable could not support the third pressing; to her the Gayatri said ‘ Let me come ; let there be a portion for me here also. 4 Be it so/ replied the Jagati, 4 Do thou unite me with these eleven syllables/ 4 Be it so ’ (she said); her she united; thus to the Gayatri at the third pressing belong the last two verses of the strophe of the Vaifvadeva and the antistrophe. Having become of twelve syllables she supported the third pressing. Then indeed the Gayatri became of eight syllables, the Tristubh of eleven syllables, and the Jagati of twelve syllables. With all the metres of equal strength and of similar quality he prospers who knows thus. That which was one became three; therefore they say 4 It should be given to one who knows thus 9 ; for being one it became three.
iii. 29 (xiii. 5). The gods said to the Adityas 4 With you let us support this pressing/ ‘Be it so’ (they replied). Therefore the third pressing begins with the Adityas ; the cup for the Adityas 1 is before it. He uses (a verse 2 ) containing (the word) 4 be drunk ’ and so perfect in form, as offering verse, 4 Let the Adityas and Aditi be drunk ’; that which contains (the word) 4 be drunk ’ is a characteristic of the third pressing. He does not say the second
1 SeeTS. vi. 1. 6. 8. v. 17. 1-8; 99&viii. 1. 8-7; Caland and
* All things connected with oattle. Henry, L’Agnidama , pp. 882, 888.
iii 28. 1 See AB. iii. 17. 6. _ * RV. viii. 51. 2.
iii. 29. 1 For this cup see KB. xvi. 1; A$S.
183] The Vaigvadeva Qastra [—iii. 30
va§at, nor eat (thinking) ( The second vaaat call is a conclusion ; eating is a conclusion; the Adityas are the breaths; let me not bring the breaths to a conclusion.’ The Adityas said to Savitr * With thee let us support this pressing.’ 4 Be it so ’ (he replied). Therefore the strophe 8 of the Vaipvadeva is addressed to Savitr, the cup for Savitr is before it. He uses (a verse 4 ) con¬ taining (the word) ‘ be drunk *, and so perfect in form, as offering verse, 4 God of the home Savitr the delectable ’; that which contains (the word) 4 be drunk ’ is a symbol of the third pressing. He does not say the second va§at nor eat, (thinking) 4 The second vasaf call is a conclusion; eating is a conclusion; Savitr is the breath; let me not bring the breath to a conclusion.’ Savitr drinks of both these pressings, the morning pressing and the third pressing. In that there is in the beginning of the Nivid 6 to Savitr a sentence containing (the word) 4 drink ’ and at the end one containing (the word) 4 be drunk ’, verily thus he gives him a share in both pressings, the morning pressing and the third pressing. Many verses to V&yu are recited in the morning, but one 6 only at the third pressing; therefore the upward breaths of a man are more numerous than the lower. He recites (a hymn 7 ) to sky and earth; sky and earth are supports; this (earth) is a support here, yonder (sun) yonder. In that he recites (a hymn) to sky and earth, verily thus he establishes him on a pair of supports.
iii. 30 (xiii. 6) He recites (a hymn) to the Rbhus 1 ; the Rbhus by fervour among the gods won the drinking of Soma. For them they desired to arrange it at the morning pressing; them Agni with the Vasus repelled from the morning pressing. For them they sought to arrange it at the midday pressing; them Indra with the Rudras repelled from the midday pressing. For them they desired to arrange it at the third pressing; them the All-gods ener¬ getically repelled, (saying) 4 They shall not drink here, not here.’ Prajapati said to Savitr 4 These are thy pupils; do thou drink together with them.’ 4 Be it so,’ replied Savitr, 4 Do thou drink round them on both sides.’ Praja¬ pati drank round them on both sides; these two inserted verses 2 without mention (of the deity), intended for Prajapati, are recited round (the hymn) for the Rbhus, 4 The maker of fair forms for aid’ and 4 Let Vena here impel those bom of Pilin’; verily thus does Prajapati drink on both sides of them. Therefore does one of high rank honour at his table him whom he desires. The gods had loathing of those because of the human
» RV. V. 82.1-8.
4 For the cup nee KB. xvi. 2 and 8 ; A£S. y. 18. 1 , 2; 99& via. 8. 1-4; C&l&nd and Henry, pp. 862-864.
4 Jn somaaya pibatu and aomasya matmt respec¬ tively.
6 Not in the Samhitft.
7 RV. i. 169.
1 RV. i. 111. The reading ’v&dkalpayifan is given by Caland, VOJ. xxiii. 64; Weber, Jnd. Stud. ix. 264.
* RV. i. 4.1; x. 128. 1.
The Soma Sacrifice
iii. 30—]
[184
scent; they interposed these inserted verses’ ‘ In whom the mother’ and ‘ To the father
iii. 81 (xiii. 7). He recites (a hymn x ) to the All-gods; as are peoples, so is the Vai^vadeva. As are the peoples within, so are the hymns; as the wastes so the inserted verses. On both sides of the inserted verse he utters the call; ‘ therefore these being wastes seem not to be such by reason of the beasts and birds ’ he used to say. As is a man, so is the Vai$vadeva; as are his members within, so are the hymns; as his joints, so the inserted verses. On both sides of the inserted verse he utters the calls; therefore the joints of a man being slack are made firm, for they are made firm by the holy power. The inserted verses and the offering verses are the root of the sacrifice; if they were to use different inserted verses and offering verses, they would uproot the sacrifice; therefore they should be the same. The Vai^vadeva litany is connected with the five folks; it is the litany of all the five folks, gods and men, Gandharvas and Apsarases, serpents and fathers; of these five folks is it the litany; all the five folks know him; to him from the fivefold folk sacrificers go who knows thus. He who recites the Vai$vadeva is the Hotr connected with all the gods. Of all the quarters should he t.hinlr when about to recite; verily thus in all the quarters he places sap. He should not think of that quarter in which there is one whom he should hate; by omitting it he appropriates his strength. He concludes with the last (verse’) ‘ Aditi is the sky, Aditi the atmosphere’; Aditi is this (earth); the sky this (earth), the atmosphere this (earth). ‘ Aditi is mother, is father, is son ’ (he says); the mother is this (earth), the father this (earth), the son this (earth). ' Aditi is the All-gods, the five folks' (he says); in this are the All-gods, in this the five folks. ‘ Aditi is what is bom, Aditi is what is to be bom ’ (he says); what is bom is this (earth); what is to be bom is this (earth). He recites twice by lines the concluding (verse); cattle are four-footed; (verily it serves) to win cattle; once by half verses, for support. Man has a double support, cattle have four feet; verily thus he causes men with his double support to find support in four-footed cattle. He should always conclude with (a verse) connected with the five folks; touching the earth should he conclude. Thus in the very place where he bringB together the sacrifice in that at the end he establishes it. Having recited the Vai?vadeva litany he uses (a verse) to the All-gods as offering verse, 3 ‘ O All-gods, harken to this my call'; thus according to their portions he delights the deities.
iii. 32 (xiii. 8). The 1 first offering verse for the ghee is addressed to Agni,
iii. 82. 1 This chapter deals with the offering of a pap to Soma between libations of ghee to Agni and Visnu; see A 9 S. t. 19.14;
* RV. x. 88. 8; iv. 50. 6.
1 RV. i. 89. * RV. i. 89. 10.
* RV. vi. 52. 18.
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Rigveda
Jan 25, 2023 21:41:05 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:41:05 GMT 5.5
185]
The AgnimdnUa Gastra [—iii. 83
the offering verse for (the pap for) Soma is addressed to Soma, the offering verse for the ghee is addressed to Visnu. For (the pap for) Soma he uses as offering verse * ‘ Thou, O Soma, in unison with the fathers,’ which contains (the word) * fathers They slay the Soma in that they press it; for it they perform (the offering of) a barren cow in the form of (the pap) for Soma; the barren cow is for the fathers; therefore (a verse) containing (the word) ' fathers ’ he uses as offering verse for (the pap for) Soma. They have killed Soma in that they pressed it; thos do they again bring it into being; they swell it up again with the symbol of the Upasads, these deities, Agni, Soma, and Vi$nu are the symbol of the Upasads. Having taken (the pap) for Soma before the Saman singers the Hotr should look into it; some indeed give it first to the Sftman singers, but that he should not do. * The sayer of vasat eats first all foods ’, he used to say; in this way therefore the sayer of vasat should first look into it, then they give it to the Saman singers.
The Agnimaruta Qastra.
iii. 38 (xiii. 9). Prajapati 1 felt love towards his own daughter, the sky some say, Usas others. Having become a stag he approached her in the form of a deer. The gods saw him, ‘ A deed unknown Prajapati now does.’ They sought one to punish him; they found him not among one another. These most dread forms they brought together in one place. Brought together they became this deity here; therefore is his name containing (the word) Bhuta; he prospers who knows thus his name. To him the gods said ‘ Prajapati here hath done a deed unknown; pierce him.’ ' Be itso,’ he replied, ‘ Let me choose a boon from you.’ ‘ Choose ’ (they said). He chose this boon, the overlordship of cattle; therefore does his name contain the word ‘cattle’. 1 Rich in cattle he becomes who knows thus this name of his. Having aimed at him he pierced him; being pierced he flew upwards; 8 him they call ‘ the deer ’. The piercer of the deer is he of that name. The female deer is Rohini; the three-pointed arrow is the
99S. Tiii. 4. 1-6; Cal and and Henry, L'Agniftoma, pp. 862-864.
* RV. viii. 48. 18.
1 AB. iii. 88-88 and KB. xvi. 7 deal with the Agnim&ruta gastra of the Hotr at the evening pressing; see A? 8 * v * 20 i 95 s * viii. 6; Caland and Henry, V AgnifUma, pp. 872-880. The astronomical data here given afford Tilak the source of his work Orion ; cf. Whitney, JAOS. xvi. xcii, xciii. For the legend cf. fB. i. 7. 4.1; RV. x. 61. 6-9.
24 [■•o.a. id]
The two names are BhOtapati and Pfcfupati according to Sftyana, and this is more plausible than Weber’s vaguer reference to Bhava (M Stud. ix. 269,270). udaprapata of the MSS. of Haug and Weber, whence the latter conjectured udapravata is to be read with Aufrecht as udaprapaiat before tarn. The form is so irregular that Aufrecht suggests udapatat, Bohtlingk (BKSGW. 16 Dee. 1900, p. 417) prefers udapravata.
[186
iiL 33—] The Soma Sacrifice
three-pointed arrow. The seed of Prajapati outpoured ran; it became a pond. The gods said ‘ Let not this seed of Prajapati be spoiled.’ It became ‘ not to be spoilt; ’ that is why ‘ not to be spoilt ’ (madum) has its name; connected with man is called * not to be spoilt ’; that being ‘ not to be spoilt’ they call mystically ‘connected with man (m&wum)’, for the gods are lovers of mystery as it were.
iii. 34 (xiii. 10). It they surrounded with Agni; it the Maruts blew upon; Agni could not make it move; they surrounded it with Agni Vai$va- nara; the Maruts blew upon it; then Agni Vaipvanara caused it to move. The first part of the seed that was kindled up became yonder Aditya; the second became Bhrgu; him Varuna took; therefore is Bhrgu descended from Varuna. 1 The third (part), that was brilliant (adldet) as it were, became the Adityas. The coals became the Angirases; in that the coals after being quenched blazed forth again, Brhaspati came into being. The extinguished coals became black cattle; the reddened earth ruddy (cattle). The ash which there was crept about in diverse forms, the buffalo, the Gayal, the antelope, the camel, the ass, and these ruddy animals. To them this god said ‘ Mine is this, mine is what remains.’ * Him they deprived of a claim by this verse which is recited as addressed to Rudra, 8
‘ O father of the Maruts, let thy goodwill approach us ;
Do thou not sever us from the sight of the sun;
Do thou, hero, be merciful to our steeds ’;
so should he say, not ‘ Towards us ’ (in the last line); this god is not likely to attack offspring then;
‘ May we be multiplied with children, O thou of Rudra,’
so he should say, not ( O Rudra ’, to avoid the use of the actual name. Or rather he should recite 4 ‘Weal for us let him make’; with ‘weal’ he begins, for weal for all. ‘ For men, for women, for cows ’ (he says); men are males, women are females; (verily it serves) for weal for all. This verse, being without mention (of the name of the deity ) 6 though addressed to Rudra, is appeased; with full life, for fullness of life, a full life he lives who knows thus. It is a Gayatri; the Gayatri is holy power; verily thus with the holy power he honours him.
iii. 35 (xiii. 11). He begins the Agnimaruta with (a hymn l ) to Vaifva- nara; Vaifvanara caused to move the seed when poured; therefore with a
1 The sense 4 adopted' is supported by Slyana * RV. ii. 88. 1, with tvdm for abhi in o and and the declaration of relation of father rudriya for rudra in d.
and son in TU. iii. 1. The preceding 4 RV. i. 48.6.
passage may be referred to in (B. i. 7.4.4; 6 So Aufreoht for so niruktd of the MSS. which
ir. 6.1.8; Eggeling, SBE. xxvi. 887, n. 4. Weber (2nd. Stud. ix. 271) reads,
t So TS. iii 1. 9. 5. iii. 86. 1 RV. iiL 8. Cf. KB. xvi. 7.
187]
The Agni/maruta Qastra
r • • •
[—ill. 37
hymn to Vaifvanara he begins the Agnimaruta. Without taking in breath the first verse is to be recited. He who recites the Agnimaruta keeps quench* ing the fires which have not been appeased, the blazing flames; verily thus with the breaths he crosses the fires. In reciting he may err; he should seek another to point out; verily thus making him a bridge he crosses. Therefore at the Agnimaruta he should not himself correct, a corrector (of errors) should be found. He recites (a hymn 2 ) to the Maruts; the Maruts by blowing caused to move the seed when poured; therefore he recites (a hymn) to the Maruts. ‘ At each sacrifice to Agni* and ‘ The god wealth gives to you the basis 3 (of the Stotra) and the antistrophe 4 he recites in the middle; in that in the middle he recites the basis (yoni) and the antistrophe, therefore is the womb placed in the middle. In that he recites after reciting two hymns, verily thus he places the organ of propagation above the two supports for generation. He is propagated with offspring and cattle who knows thus.
iii. 36 (xiii. 12). He recites (a hymn *) to Jatavedas; Prajapati created offspring; they created went away and returned not. Them he sur¬ rounded with Agni; they came up to Agni; to him to-day even they come up. He said 4 Offspring bora by him I have found/ In that he said * Offspring born by him I have found that became (the hymn) to Jatavedas; that is why Jatavedas has his name. They, surrounded by Agni, and controlled, kept scorching and blazing; them he sprinkled with water* Therefore after (the hymn) to Jatavedas he recites the Apohisthiya; 2 therefore should it be recited by one who is appeasing. Having sprinkled them with water he thought that he had destroyed them; in them by means of the dragon of the deep 3 he mysteriously placed brilliance. Agni Garhapatya is the dragon of the deep; verily thus by Agni Garhapatya mysteriously he places brilliance in them. Therefore they say ‘ He who offers is more brilliant than he who does not offer/
iii. 37 (xiii. 18). He celebrates the wives of the gods 1 after Agni, the lord of the house; therefore the wife sits behind the Garhapatya. They say 4 Let him celebrate Raka first; a sister has the first drink/ That is not to
* AV. i. 87.
8 EV. i. 168. 1 and 2; the translation is doubtful.
4 EV. vii. 16. 11 and 12. These are the con¬ necting links with the S&man, the yoni being the Stotriyapragfttha correspond¬ ing to the Yajn&yajfilya S&man, SV. ii. 58 and 64.
* EV. i. 148.
8 EV. a. 9.
8 EV. vi. 60. 14 is the verse referred to.
nijdayaiva cannot be taken as svaJciy&k as by Sftyana; the sense must be something like 4 destroy * or ‘ injure' and the Dh&tu~ pdtha root (zzvL 102) jot in its causative form is dearly meant. CL Weber, 2nd. Stud. ii. 272.
iii. 87. 1 EV. v. 46.7 and 8. Probably pans may here simply have its normal sense of 4 praise*, or the terms may be used as brief descriptions of the verses recited.
[188
iii. 87 —] The Soma Sacrifice
be regarded; the wives of the gods he should celebrate first. Agni Garhapatya places seed in the wives; verily thus in these wives with Agni Garhapatya openly he places seed, for propagation. He is propagated with offspring and cattle, who knows] thus. Therefore a sister, thongh of the same womb, lives as inferior to a wife, thongh of a different womb. He celebrates R&ka;* Kaka is it that sews this sntnre in man which is in the organ. Male sons are bora for him who knows thus. He celebrates Paviravi; 8 P&viravi is speech, Sarasvati; verily thus he places speech in speech. They say ‘ Should he recite (the veree) to Yama first 1 Or that for the fathers ? ’ That to Yama should he recite first. * This strew, O Yama, do thou sit upon ’; the first drink is the king’s; therefore should he recite (the verse 4 ) to Yama first. * Matali with the sages, Yama with the Angirases ’, he recites 8 after (it) for the sages. The sages are inferior to the gods, but above the fathers; therefore he recites it after (the verse to Yama). * Let them arise, the lower, the higher ', (these verses 8 ) to the fathers he recites. ‘ The midmost fathers, loving the Soma ’ (he says); the lowest, the highest and the midmost, all these without omission he delights. ‘ I have found the kindly fathers' he recites as the second (verse). * Who sitting on the strew (the drink) pressed with the call ’ (he says); * sitting on the strew' is a reference to their dear abode (the strew); verily thus with their dear home he makes them prosper. With a dear home he prospers who knows thus. ‘May there be this homage to the fathers to-day' he recites, containing the making of homage, at the end; there¬ fore at the end is homage paid to the fathers. They say ‘ Should he recite (the verses) to the fathers separating (them) with the call ? Or without separating (them) with the call.' He should recite separating (them) with the call; the good of the sacrifice to the fathers is incomplete 7 ; he who recites separating (them) with the call completes the incomplete sacrifice to the fathers; therefore it is to be recited separating (them) with the call.
iii. 88 (xiii. 14). ‘Sweet indeed is he, full of honey is he’, he recites (verses 1 to) Indra for the drinking after of Indra; by these Indra drank after (the other gods) the third pressing; that is why (the verses) for the drinking after have their name. The deities become drunk as it were in that the Hotf recites these verses; therefore in their case the response (of the
* bv. a. 82. 4.
* BV. Ti. 48. 7.
‘ BV. x. 15. 4.
* BV. x. 14. S.
* RV. x. 15.1-3, but 2 is recited before 8.
7 This is carious: Sgyana and Haag take aMkuas ‘ is to be made complete V Weber {Ini. Stud • ix. 278) renders ‘ The incom¬
plete is suitable for the sacrifice to the fathers; he who recites without the call ('vy&havam); But this is doubtftil, and the rendering above given is prefer¬ able in any case as giving more accurately the sense of vyi—hve.
1 RV. vi. 47. 1-4. Cf. KB. xvi. 8.
189] The Agnimaruta Qastra [ —iii. 39
Adhvaryu) should contain* (the word) ‘ be drunk * By whose might the regions are established this verse * to Mitra and Varuna he recites; Visnu guards what is ill offered in the sacrifice, Varuna what is well offered; verily (it serves) to appease them both. ‘ I will proclaim the mighty deeds of Visnu (this verse 4 ) to Visnu he recites. As is a roller, so is Visnu to the sacrifice. Just as one may keep making well ploughed and well rolled what has been ill ploughed and ill rolled, so, in that the Hofcr recites this verse, he keeps making well sung and well recited what has been ill sung and ill recited in the sacrifice. ‘ Weaving the web from the darkness follow to the light ’, (this verse s ) to Praj&pati he recites; the web is offspring; verily thus he weaves the web of offspring for him. ‘ Guard the paths, full of light, wrought by prayer’ (he says); the paths full of light are those that go to the gods; verily thus he extends them for him. With * Weave without a flaw the works of the singers; be Manu, bring to birth the divine folk ’ verily he extends him with the offspring of Manu, for generation. He is propagated with offspring and cattle who knows thus. ‘ Do thou to us, the generous one, Indra, the resplendent ’, with this last (verse*) he concludes; the generous one, Indra, the resplendent, is this (earth); ‘ May he make true (blessings), supporter of the folk, the unequalled ’ (he says); the true, supporter of the folk, the unequalled is this (earth); ‘Do thou, king of beings, confer upon us' (he says); the king of beings is this (earth). ‘The great fame that is a singer’s ’ (he says); great is this (earth); fame is the sacrifice; the singer is the sacrificer; verily thus he invokes this benediction for the sacrificer. Touching the earth should he say the conclusion; verily thus in the very same place in which he gathers together the sacrifice, in that he establishes it at the end. Having recited the Agnimaruta litany he recites (a verse 7 ) to Agni and the Maruts as offering verse ‘ O Agni with the Maruts brilliant and resounding ’; thus according to their portions he delights the gods.
ADHYAYA IV
The Characteristics of the Agnigtoma.
iii. 89 (xiv. I). The 1 gods undertook battle with the Asuras, for con¬ quest ; them Agni was not willing to accompany. To him the gods said
* Le. maddmo damam in place of fcahtdmo
daivom ; see AfS. v. 20.
9 Not in the SomAUd, but also in AY. Tii. 25. 1.
4 BY. i. 154. 1.
• BY. x. 58. 6.
9 BY. iv. 17. 20. The AB. takes aofyA as fern, which is quite impossible.
7 BY. y. 00. 8.
1 AB. iii. 80-44 contains miscellaneous re¬ marks on the Agnistoma and its relation to other rites. The passage seems a later addition; el Weber, 2nd. Stud. ix. 275.
iii. 89—] The Soma Saci'ijice [190
• Do thoa come too; thou art one of us.’ He replied 1 1 shall not follow yon if I am not sung to; sing now to me.’ They, having risen, and having re¬ turned, praised him; them praised he followed* Becoming in three rows, he went to battle for conquest with the Asuras in three columns; 'in three rows’ (he says); verily he made the metres rows; 'in three columns’ (he says); the pressings (he made) the columns. Them he defeated invincibly; then indeed the gods prospered, the Asuras were defeated. He prospers himself* the evil rival who hates him is defeated, who knows thus. The Agnistoma is the Gayatri; the Gayatri has twenty-four syllables; there are twenty- four Stotrasand Qastrasin the Agnistoma. This is why they say * A horse well loaded gives (its rider) comfort. 2 This is the Gayatri; the Gayatri is not content with the earth; taking with it the sacrificer it goes aloft to the sky.’ This is the Agnistoma; the Agnistoma is not content with the earth; taking with it the sacrificer it goes aloft to the sky* The Agnistoma is the year ; the year has twenty-four half-months; there are twenty-four Stotras and Qastras in the Agnistoma. As in the ocean all streams, so in it all the sacrificial rites are resolved.
iii. 40 (xiv. 2). The consecration offering 1 is performed; all those offer¬ ings after it verily are resolved in the Agnistoma. He invokes the sacri¬ ficial food; the sacrifices of cooked (food) have the form of the sacrificial food; all the sacrifices of cooked (food) are resolved in the Agnistoma. At evening and morning they offer the Agnihotra; evening and morning they gave the fast (milk); with the call of Hail! they offer the Agnihotra; with the call of Hail! they gave the fast (milk). Through the call of Hail! the Agnihotra is resolved in the Agnistoma. Fifteen kindling verses he recites at the introductory (offering), fifteen in the new and full moon sacrifices; through the introductory (offering) the new and full moon sacrifices are resolved in the Agnistoma. They buy Soma, the king; Soma, the king, is connected with plants; with plants they heal whom they heal; therefore through the purchase of Soma, the king, whatever medicines there are, all these are resolved in the Agnistoma. They kindle Agni by friction at the guest reception, Agni at the four-monthly sacrifices; through the guest reception the four-monthly sacrifices are resolved in the Agni- ftoma. With milk they proceed at the Pravargya, with milk at the Dakfayana sacrifice 2 ; verily through the Pravargya the Daksayana sacri¬ fice is resolved in the Agnistoma. There is a victim on the fast day; verily
2 So also TS. v. 6. 10.7, and below, AB. iii. their connexion with the sacrificial food,
47; ef. Keith, TaiUitfya Samhitd , x. xcviii. TS. i. 7. 1. 1. Cf. Weber, Ind, Stud. ix.
The omission of any express object is 227, 228.
natnral enough in a proverb. 2 For this see A£S. ii. 14. 7 ; KB. iv. 4 ; TS.
1 For the P&kayqjnas see A£8. i 1.1, and for ii. 5.5. 4.
191] The Characteristics of the Agnistoma [—iii. 42
through it all animal sacrifices are resolved in the Agnistoma. There is a sacrificial rite called the Idadadha; 3 it they perform with curds; with curds they perform the pot of curds; verily through the pot of curds the Id&dadha is resolved in the Agnistoma.
iii. 41 (xiv. 8). So now as to previous (rites) and next as to subsequent (rites). There are fifteen Stotras in the Ukthya, fifteen Qastras; that makes up a month ; by months is the year arranged; Agni Yaigv&nara is the year; the Agnistoma is Agni ; verily through the year the Ukthya is resolved into the Agnistoma. Through the resolution of the Ukthya the Yajapeya is resolved, for it is an Ukthya. There are twelve night rounds, 1 all in the Faficada^a Stoma; taking these by two they make up thirty. The Soda$in Saman is the Ekavin$a, the Sandhi (Saman) is the Trivrt; these are thirty, the month; the nights of the month are thirty; the year is arranged by months; Agni Yai^vanara is the year; the Agnistoma is Agni; verily through the year the Atiratra is resolved in the Agnistoma; through the resolution of the Atiratra the Aptoryama is resolved, for it is Atiratra. Thus all the sacrificial rites previous to and subsequent to (the Agnistoma) are resolved into the Agnistoma. Of it, taking the Stotras together, in all there are a hundred and ninety 3 Stotriya verses. The ninety corresponds to ten Trivrt (Stomas); then the (next) ninety to ten more; of the ten (that remain) one Stotriya verse is in excess, a Trivrt is left over; it yonder gives heat as the twenty-first placed over (the rest). It is the midmost 8 of the Stomas; before it are ten Trivrts, after it ten; in the middle this twenty-first gives heat placed over on both sides. The Stotriya verse over is incorporated in this; it is the sacrificer; it is the divine lordly power, might and strength; he attains the divine lordly power, might and strength, he attains union and identity of form and world with it, who knows thus.
iii. 42 (xiv. 4). The gods having defeated the Asuras went aloft to the world of heaven. Agni arose aloft touching the sky: he opened the door of
s For this see AfS. ii. 14.11; KB. v. 5. For the pot of milk offering of the Agnistoma see IfS. ▼. 18; ffS. Yii. 18; Caland and Henry, VAgnutoma, p. 288,
1 The Atirfttra after the §o4a$in Graha adds four rounds, headed by the goblets of the Hotr, Maitr&varuna, Br&hman&cohaAsin, and Ach&v&ka respectively These are, of course, accompanied by recitations and Stotras and the later are Pancada^a in Stomas, each of which doubled = 80 verses. The EkaviAfa and Trivrt Sftmans similarly have 21 + 9 verses.
2 Thus made up : the morning pressing has a Trivrt; and four Pahcada^as = 89 ; the midday pressing has a Pancada$a and four Saptadafas-SS; the evening pressing has'a Saptada$a and Ekavin 9 &= 88 ; viz. 190 = 10x9 + 10x9+10 '(- 9 + 1).
9 As EkaviAfa Stoma. For the sun as ekavitya see AB. i. 80. The forms of these Stomas are given in PB. ii. 1.1 (Trivrt); 4.1 (Paftcadaga); 7. 1 (Saptada?a); 14.1 (EkaviAfa).
iii. 42—] The Soma Sacrifice [192
the world of heaven; Agni is the overlord of the world of heaven. To him first came the Vastus; they said to him ‘ Let us through 1 ; make room for us.’ He replied ( Unless I am praised, I shall not let you through; praise me now/ 4 Be it so ’ (they said); they praised him with the Trivrt Stoma; being praised he let them through; they went to their due place. To him came the Budras; they said to him * Let us through; make room for us.’ He replied 4 Unless I am praised, I shall not let you through; praise me now/ * Be it so 9 (they said); they praised him with the Pancadafa Stoma; being praised, he let them through; they went to their due place. To him came the Adityas; they said to him ( Let us through; make room for us/ He replied 4 Unless I am praised, I shall not let you through; praise me now/ 4 Be it so * (they said); they praised him with the Saptada$a Stoma; being praised, he let them through; they went to their due place. To him came the All-gods; they said to him 4 Let us through ; make room for us/ He replied 4 Unless I am praised, I shall not let you through; praise me now/ 4 Be it so ’ (they said); they praised him with the Ekavinga Stoma; being praised, he let them through; they went to their due place. With each Stoma the gods praised him; them praised he let through; they went to their due places. So he who sacrifices praises him with all these Stomas, and he who knows thus him will he let pass; him he lets pass to the world of heaven who knows thus.
iii. 43 (xiv. 5). The Agnistoma is Agni; in that they praised him, there¬ fore is it the praise of Agni (agnistoma) ; it, being the praise of Agni, they call Agnistoma mystically, for the gods love mystery as it were. In that four sets of gods praised him with four Stomas, therefore is it of four Stomas (catu-stoma) ; it being of four Stomas they call it Catusfcoma mystically, for the gods love mystery as it were. Again in that they praised him when aloft and having become light ( jyotis ), therefore is it the Jyotistoma; it being the Stoma of light, they call it the Jyotistoma mysti¬ cally, for the gods love mystery as it were. This is the sacfificial rite without beginning or end; the Agnistoma is like a chariot wheel endless; as is its beginning so is its end; as to this a sacrificial verse is sung:
4 That which is its beginning is also its end,
That again which is its end is also its beginning,
• Like the creeping of a snake is the movement of the (J&kala 1 (ritual), They discern not which of the two is the subsequent’;
1 Aufreqht (p, 480) conjectures aijtoi or . arjasva, the latter of which Bfthtlingk (BKSGW. 15 Dec.' 1900, p. 416) ap¬ proves.
iii. 48. 1 A kind of snake (S&yana) is absurd.
The reference to the 9&kala is seen by Weber (IruL StwL ix. 277), and though not apparently accepted by Aufrecht or others appear to me correct.
193]
The Characteristics of the Agni$toma [—iii. 45
for (they say) ‘ As the beginning, so should be the end.' As to this they say' Seeing that the beginning has the Trivyt, the end the Ekavin$a, how are the two alike ? ’ ' For the reason ’, he should reply, ‘ that the Ekavihfa is threefold and moreover that both consist of repeated triplets.
iii. 44. (xiv. 6). The 1 Agnis^oma is he who gives heat here; it is one to be finished in the day; with the day should they complete it; its name is what is finished with the day. They should proceed with it without haste; as at the morning pressing, so at the midday, so at the third pressing. So the sacrificer is not likely to perish. In that they proceed without hastening at the two former pressings, therefore here the villages of the east are densely populated; in that they proceed hastening at the third pressing, therefore here to the west there are long forests. Thus the sacrificer is likely to perish. Therefore without hastening they should proceed; as at the morning pressing, so at the midday, so at the third pressing. So the sacrificer is not likely to perish. He should follow in recitation the move¬ ment of this (sun); when he rises in the morning, then he gives a gentle heat; therefore he should recite in a gentle tone at the morning pressing. Then when he comes forward, he gives stronger heat; therefore at the midday should he recite with a stronger tone. Then when he comes still further forward, he gives his strongest heat; therefore he should recite at the third pressing with the strongest tone. So should he recite if he be lord of speech, for the Qastra is speech. He should begin in the tone in which he can complete, increasing in height; that is the best way of reciting. The (sun) never really sets or rises. In that they think of him ‘ He is setting ’, verily having reached the end of the day, he inverts himself; thus he makes evening below, day above. Again in that they think of him ‘ He is rising in the morningverily having.reached the end of night he inverts *himself; thus he makes day below, night above. He never sets; indeed he never sets, union with him and identity of form and world he attains who knows thus. 8
ADHYAYA V
Miscellaneous Points regarding the Sacrifice.
iii. 45 (xv. 1). The sacrifice as food departed from the gods ; the gods said ‘The sacrifice as food hath left us; this sacrifice, food, let us search for.’ They said ' How shall we search ? ’ ‘By the Brahman and the metres, they said.’ They consecrated the Brahman with the metres; for him they performed the sacrifice up to the end; they also performed the joint offerings to the
1 Copied in GB. ix. 10. For the forests of the ii. 466; MS. iv. 6.8; KS. xxvii. 8; TS. vi.
west cf. £B. ix. 8.1. 18. 4. 10. 2, 8; 9 s * iv - 2. 1* 18; Caland,
2 For this theory of the sun’s motion see VOJ. xxvi. 119.
Speyer, JRAS. 1906, p. 728; Vedic Index,
25 [■•<>*»»]
[194
iii. 45—] The Soma Sacrifice
wives (of the gods). Therefore now also in the consecration offering they perform the sacrifice right np to the end, they also perform the joint offer¬ ings to the wives. According to this rale did they proceed. They per¬ formed the introductory (offering); to him with the introductory (offering) they came nearer; they hastened with the performance. They made it end in the Qamyu. Therefore now also the introductory (offering) ends in the Qamyu. According to this rule did they proceed. They performed the guest reception; to him with the guest reception they came nearer; they hastened with the performance. They made it end in the sacrificial food. Therefore now also the guest reception ends in the sacrificial food. Accord¬ ing to this rule did they proceed. They performed the Upasads; to him with the Upasads they came nearer; they hastened with the performance; having repeated three kindling verses, they offered to three deities. There¬ fore now also in the Upasads having repeated three kindling verses, 1 they offer to three deities. According to this rule did they proceed. They per¬ formed the fast day; him on the fast day they obtained; having obtained him they performed the sacrifice; they also performed the joint offerings to the wives. Therefore now also on the fast day they perform the sacrifice to the end; they also perform the joint offerings to the wives. Therefore in these previous rites he should recite more and more gently; for they followed him creeping after.* ‘Therefore with whatever voice he desires, he should recite on the fast day, for he is then obtained ’ (they say). Having obtained him they said ‘ Serve us for food ’; * No,’ he replied, ‘how can 1 serve youl* Them he only looked at. To him they said ‘ With the Brahman and the metres becoming united do thou serve us as food.’ * Be it so ’ (he replied). Therefore now also the sacrifice becoming united with the Brahman and the metres bears the sacrifice to the gods.
Errors in the choice of Priests.
iii 46 (xv. 2). Three things are performed at the sacrifice, eating, * swallowing, and vomiting. What is eaten is when he makes as priest one that expects * May he give to me, or may he choose me.’ That is remote like something eaten; that does not profit the sacrificer. Again what is swallowed is when fearing he chooses a priest, ‘ Let him not either oppress me, nor let him make confusion in the sacrifice for me.’ That is remote like something swallowed; that does not profit the sacrificer. Again what is vomited is when he chooses as priest one who is spoken ill of. Just as here men are disgusted by what is vomited, so therefore the gods. That is
' A$S. iv. 8. 6.
1 anutsOram conjectured by Aufrecht is clearly right.
195] The Offerings to the Minor Deities [—iii. 47
remote like something vomited; that does not profit the sacrificer. He should not desire these three. If against his desire he should have one of these three, there is in the Stotra of the Vamadevya 1 an expiation for it. The Vamadevya (Soman) is this, the world of the sacrificer, the world of ambrosia, the world of heaven. It is three syllables short; having crept up for the chanting'of the (Saman), he should divide the self into three, pu, ru, and aa. He places the self in these worlds, in this world of the sacrificer, in this world of ambrosia, in the world of heaven; he overcomes all errors in sacrifice. ' Even if the priests are perfect,’ he used to say, ‘ he should mutter this.’
The Offerings to the Minor Deities.
iii. 47 (xv. 8). The 1 metres having carried the oblation to the gods being wearied stand at the back part of the sacrifice; just as if a horse or a mule stands having carried (its load). He should offer to them the oblations to the minor deities after the cake of the animal (offering) to Mitra and Varuna, To Dhatr (he should offer) a cake on twelve potsherds; Dhatr is the va8ut call. To Anumati (he should offer) a pap; Anumati is the Qayatri. To Raka (he should offer) a pap; Raka is the Tris^ubh. To Simvali (he should offer) a pap; Simvali is the Jagati. To Kuhu (he should offer) a pap; Kuhu is the Anustubh. These are all the metres; Qayatri, Tristubh, Jagati, Anustubh; on (them) the others (depend), for these are performed most prominently at the sacrifice. By means of these metres the sacrificer sacrifices with all the metres, who knows thus. This is why they say ‘ A horse, well loaded, gives (its rider) comfort 2 ’; this is the metres; the metres place him in comfort. A world which misses nothing he wins who knows thus. Now some say ‘ To Dhatr in front of each of these (deities) should he offer with butter; thus in all of them he makes pairing.’ As to this they say * There is tediousness in the sacrifice when on the same day he uses the same verses as offering verses.’ Even if there are many wives as it were, one husband is a pair with them. In that before them all he offers to Dhatr, 8 he makes pairing in all of them. So now for the minor deities.
1 SV. ii. 82-84; RV. iv. 81. 1-8; the last verse has three P&das of seven syllables, acc. to S&yana, but Oldenberg (Prole¬ gomena, p. 878) more correctly takes the shortage to lie in the words maddndm, sakkin&m, and jariGntim, leaving bhavdsi ittibhih in the last verse uneontracted; henee the insertion of jwrwfa. The practice is not given in AQS., though the
verses are often rubricated (v. 16.1; vii. 4.2; viii. 12.18 ; 14. 18). iii. 47. 1 For the rites on the conclusion of the sacrifice, viz. the barren oow to Mitra and Varuna and the oblations to the Devik&s see I 9 S. vi. 14; 99 S. viii. 12; Caland and Henry, L’Agniftoma, pp. 407-469.
1 Above AB. iii. 89.6.
9 For the Mantra see £ 98 . vi. 14.16.
[196
it 48—] The Soma Sacrifice
iii. 48 (xv. 4). Now as regards the goddesses. 1 To Surya (he should offer) a cake on eleven potsherds; Surya is Dhatr, and he is fclso the va§a( call. To sky (he should offer) a pap; the sky is Anumati; she is also the GayatrL To Usas (he should offer) a pap; Usas is Baka; she is also the Tris^ubh. To the cow (he should offer) a pap; the cow is Sinivali; she is also the Jagati. To earth (he should offer) a pap. Earth is Kuhu; she is also the Anustubh. These are all the metres; Gayatri, Tristubh, Jagati, Anustubh; on (them) the others (depend), for these are performed most prominently at the sacrifice. By means of these metres the sacrificer sacrifices with all the metres, who knows thus. This is why they say ‘A horse, well loaded, gives (its rider) comfort ’; this is the metres; the metres place him in comfort. A world which misses nothing he wins who knows thus. Now some say ‘ To Surya before each of these he should offer with butter; thus in all of them he makes pairing *. As to this they say * There is tediousness in the sacrifice when on the same day he used the same verses as offering verses.’ Even if there are many wives as it were, one husband is a pair; with them. In that before all of them he offers to Surya, he makes pairing in all of them. Those here are those yonder; those yonder are those here; by either set he obtains the desire which is in both. Both sets he should offer for one desiring propagation who has attained pros¬ perity, but not for one who is seeking it. If he were to offer them together for one who is seeking only, the gods would be liable 2 to be ill pleased in his gains since ( he has thought he has enough ’. Qucivrksa Gaupalayana offered both together at the sacrifice of Vrddhadyumna 3 Abhipratarina. He (Qucivrksa Gaupalayana) having seen his skilled charioteer plunging (in the •water) said ‘ Here for this king I have delighted together at the sacrifice both the minor deities and the goddesses in that his skilled charioteer plunges.’ Sixty-four armed warriors assuredly were his sons and grandsons.
The Ukthya
iii. 49 (xv. 5). In 1 the Agnis^oma the gods took refuge, in the Ukthas the Asuras; they were of equal strength; they could not be discriminated. These Bharadvaja among the seers saw ' These Asuras are resting in the Ukthas; them no one of these (gods) sees.’ He called to Agni 9 ‘ Come, I shall proclaim to thee, O Agni, other words.’ Other words are those of the Asuras. Agni, rising up, said ‘ What does this lean, tall, grey-haired
* See A£S. vi. 14. 17 ; ££8. ix. 28. 4 iii. 49. 1 For the Ukthya and the throe addi-
* The construction is not rare, e. g. £B. t 1. tional Uktha Stotras and 9astras see KB.
2.22; ▼. 1.1.9; xiii. & 4.11. xvi. 11 ; A?a vi. 1; 9£S.ix. 1-4; MfS.
8 For him cf. 9fS. xv. 16.10; Weber, Raja- ii. 6. 8; Ap$S. xiv. 1-4. Cf. also PB.
suya, p. 27, n. 2. The reference is perhaps viii. 8.
to the final bath of the Agvamedha. * RV. vi. 6 16.
197] The Ukthya [ —iii. 50
one desire to say to me?’ Bharadvaja was lean, tall, and grey haired. He replied ‘ These Asnras are resting in the Ukthas; them no one of you sees.’ Agni, becoming a horse, rushed to and beyond them; in that Agni, having become a horse, rushed to and beyond them, that was the origin of the Sakama^va Saman; 3 that is why the Sakama§va has its name. They say ‘ He should begin the Ukthas with the Sakamayva; the Ukthas have no proper beginning other than the Sakama^va.’ ‘ With the Pramanhisthlya 4 he should begin,’ they say. By means of the Pramanhisthiya the gods repelled the Asuras from the Ukthas. Thus he may begin with the Pramanhisthlya, or with the Sakama$va.
iii. 50 (xv. 6). The Asuras took refuge in the litany of the Maitravaruna; Indra said ‘ Who with me will repel hence these Asuras ? ’ ‘ I too ’ replied Varuna. Therefore the Maitravaruna recites (a litany) to Indra and Varuna 1 at the third pressing, for Indra and Varuna drove them thence. Being driven thence, the Asuras took refuge in the litany of the Brahma- nacchaftsin; Indra said ‘Who with me will repel these Asuras hence ? ’ ‘I too * replied Brhaspati. Therefore the Brahmanacchafisin recites to Indra and Brhaspati 8 at the third pressing, for Indra and Brhaspati drove them thence. Being driven thence, the Asuras took refuge in the litany of the Achavaka; Indra said ‘Who with me will repel them hence?’ *1 too’ replied Vi§nu. Therefore the Achavaka recites to Indra and Visnu 8 at the third pressing, for Indra and Visnu drove them thence. Jointly with Indra the deities are celebrated; a couple is a pairing; therefore from a couple a pairing is produced, for propagation; he is propagated with offspring and cattle who knows thus. There are four offerings to the seasons of the Potr and the Nestr, and six verses; 4 they make up the tenfold Vir&j ; thus in the tenfold Viraj they establish the sacrifice. 6
9 SV. ii. 66-57 ; the other two are Saubhara (it 68, 69) and Nftrmedhaaa (ii. 60-62) ; A 98 . vi. 1. 2; 9?S. ix. 2. 1, 2; 8. 1, 2; 4. 1, 2.
4 SV. ii. 228, 229. Uktha here probably means Uktha Stotra as taken by Sftyana, or perhaps rather includes both 8totra and 9astra (see AB. iii. 60), since the latter adopts the former as usual. The option here is not in the Sutras.
* BY. vii. 82. Cf. KB. xyi. 11. It follows BY. iii. 51. 1-8; viii. 42. 1-8; A. 9 & vi. 1. 2 ; 99 S. ix. 2. 8, 4.
9 BY. x. 68 and x. 48, following BY. i. 67;
A9a vi. 1. 2 ; 99 S. ix. 8. 8, 4 differs.
3 BY. vi. 69. It follows ii. 18; vii. 100;
i. 166; A 9 S. vi. 1. 2; 99 S. ix. 4. 8-6 differs.
4 I. e. the 2nd and 8th and 8rd and 9th of the
$tuyfijas (AB. ii. 29) and the six offering verses of the two priests at the prasihita offerings.
5 The 9astras of the Hotrakas at the evening
pressing of the Ukthya are thus:—
(1) Maitrftvaruna: BY. vi. 16.16-18,19-21; iii. 61. 1-8; viii. 42. 1-8; vii. 82, 84; vi. 68 . 11 .
(2) Br&hman&cehahsin : BY. viii. 21.1, 2, 9, 10; i. 67; x. 68, 48; vii. 97. 10.
(8) Achfiv&ka: BY. viii. 98. 7; viii. 18.4; ii.
18 ; vii. 100 ; i. 166 ; vi. 69; vi. 69. 8.
So A 9 S. vi. 1. 2. 99^. differs in detail (ix. 2-4).
PAftCIKA IV
The Soma Sacrifice (continued)
ADHYAYA I
The Sodapin.
iv. 1 (xvi. 1). The 1 gods by the first day collected the thunderbolt for Indra; by the second day they dipped it; by the third day they presented it; it he hurled on the fourth day. Therefore on the fourth day he recites the Sodapin. The Sodapin is a thunderbolt; in that on the fourth day he recites the Sodapin, verily thus he hurls at the rival who hates him the thunderbolt as a weapon to lay him low who is to be laid low by him. The Sodapin is a thunderbolt, the litanies cattle ; putting it round after the litanies he recites. In that putting it round after the litanies he recites, verily thus with the Sodapin as a thunderbolt he surrounds cattle. Therefore cattle, being surrounded by the Sodapin as a thunder¬ bolt, come up to man. Therefore a horse or a man or a cow or an elephant being surrounded, led by itself, comes up when bidden by the voice; by merely seeing the Sodapin as a thunderbolt, he is surrounded by the Sodapin as a thunderbolt, for the thunderbolt is speech, the Soda?in speech. They say ‘Why has the Sodapin this name?’ Of the Stotras it is the sixteenth; the sixteenth of the Qastras; with sixteen syllables he commences; with the (next) sixteen he says om; he inserts a Nivid of sixteen sentences; that is why the Sodapin has its name. Two syllables are left over 2 when the Soda 9 in is made into an Anustubh; these are the two breasts of speech; these are truth and falsehood; truth aids him, falsehood harms him not, who knows thus.
iv. 2 (xvi. 2). He who desires brilliance and splendour should use as the Sodapin Saman the Gaurivita; 1 the Gaurivita is brilliance and splendour; brilliant and resplendent he becomes who knowing thus uses the Gaurivita as Sodapin Saman. ‘The Nanada 2 should be used as the Sodapin Saman'
’ AB. iv. 1-4 and KB. xviL 1-4 deal with the independent rite of that name is denied.
§oda 9 in rite; see A§S. vi. 2 and 8; 998 . For § 5 of. GB. ix. 19.
ix. 2 mg.; Ap9S. xiv. 2 ; K 9 S. xiL 5. • See SV. ii. 802.
20 seq. The Sodapin is treated here as iv. 2. 1 SV. ii. 802-804; AQS. vi. 8.1. This is
performed on the fourth day of a $&4aha; the vihrta form of the ^odapin.
of. TS. vi. 6. 11. 1 where a distinct and * SV. i. 852-854 according to S&yana. Cf.
KB. xxiii. 2; N&r&yana on A 9 S. vi. 8. 2.
199] The Sodagin [—iv. 3
they say; Indra lifted up his thunderbolt against Vrtra; he hurled it at him ; he smote him. He, being smitten, cried aloud; in that he cried aloud, the N&nada Sam an came into existence; that is why the N&nada has its name. That is a Ssman without rivals, one that destroys rivals, the Nanada; without rivals, a destroyer of rivals, he becomes who, knowing thus, uses the N&nada as the Scxja^n Saman. If they use the N&nada, the §oda$in must be recited without intermingling; 8 for they chant to Hie (verses) without intermingling. If it is the Gaurivlta, the Sodagin must be recited with intermingling, for they chant to them with intermingling.
iv. 8 (xvi. 8). Then he intertwines the metres. In ‘ Let the bay steed carry thee hither’ and ‘Do thou hearken to our words’ he intertwines G&yatri 1 and Pankti 8 verses; man is connected with the Gayatri; cattle are connected with the Pankti; verily thus he intertwines man with cattle, in cattle he makes him find support. The G&yatri and the Pankti are two Anustubhs; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘ What time, O Indra, in the conflict ’ and ‘ Let this delightful one be to you ’ he intertwines Usnih 8 and Brhati 4 verses; man is connected with the Usnih, cattle with the Brhati; verily thus he intertwines man with cattle, in cattle he makes him find support. The Usnih and the Brhati are two Anustubhs; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘On the yokes for him’ and ‘ O Brahman, O hero, rejoicing in the making of holy power ’ he intertwines (a verse s ) of two Padas and a Tristubh; 8 man has two feet, the Tristubh is strength; verily thus he intertwines man with cattle; in strength he makes him find support; therefore man, being established in strength, is the strongest of all cattle. In that (the verse) of two Padas has twenty syllables and there is a Tristubh, there are two Anustubhs; thereby he does not depart from the symbol of speech, the symbol of the Anustubh, and the symbol of the thunderbolt. In ‘ This Brahman ’ and ‘ I shall declare to thee the bay steeds in the great assembly ’ he intertwines (verses) of two Padas 7 and Jagatis; 8 man has two feet; cattle are connected with the
The viharana is described in A£8. vi. 8; it consists of mixing up the verses by reciting their P&das interlaced, that is, of 8 G&yatri P&das and 6 Pankti P&das (BY. L16.2 and 82.8) Is made up a verse form of G&yatri + Pankti thrice and then two Pankti P&da verses. According to A£S. vi. 2. 2 the avihfta form has BY. i. 84.1-6 (SY. i. 847 seq.) as its strophe and anti¬
strophe, and this may really be meant as the N&nada.
1 BV. i. 16.1-8; A9S. vi. 2. 8.
* BV. i 82.1 (and vv. 8 and 4) ; I$& vi. 2.4. 8 BV. viii. 12. 25-27 ; A$S. vi. 2. 5.
4 BV. iii. 44.1-8 ; AfS. vi. 2. 5.
8 BV. vii. 84. 4; A?S. vi. 2. 5.
8 BV. vii. 29. 2; A£S. vi 2. 6.
7 Only in A$S. vi. 2. 6 ; SV. i. 488, etc.
8 BV. x. 96.1-8.
iv. 3 —] The Soma Sacrifice [200
Jagati; verily thus he intertwines man with cattle; in cattle he makes him find support. Therefore man, being established in cattle, both eats them and masters them; and these are in his power. In that (the verse) of two Padas has sixteen syllables, and there is a Jagati, there are two Anustubhs; thereby he does not depart from the symbol of speech, the symbol of the Anus$ubh, and the symbol of the thunderbolt. In * In the bowls the buffalo the barley-mixed ’ and ‘ Forward for him, with his chariot forward ’ he recites Atichandas verses; 9 the sap of the metres that flowed over, that flowed over to the Atichandas verse; that is why the Atichandas has its name. The Soda^in is fashioned out of all the metres. In that he recites Atichandas verses, verily thus he fashions it out of all the metres. With the $oda$in fashioned out of all the metres he prospers who knows thus.
iv. 4 (xvi. 4). He adds the additions of the Mahanamnis. 1 The first Mahanamni is this world, the second the world of the atmosphere, the third yonder world. The Soda$in is fashioned out of all the worlds; in that he adds the additions of the Mahanamnis, verily thus he fashions it from all the worlds. With the Sodapin fashioned out of all the worlds he prospers who knows thus. In ‘ Forward for you the Tristubh sap ’,'Praise, praise forth’, and ' He who hath made to bound the steeds ’ he recites as normal Anustubhs. 9 As one who has wandered here and there out of his path comes back to the path, so it is in that he recites normal Anustubhs. He who considers him¬ self complete and at the height of prosperity should make him recite the Soda$in without intermingling, (thinking) ' Let me not fall, through the misery of the metres.’ But he, who is desirous of removing evil, should make him recite the Skx^in with intermingling; man is, as it were, intertwined with evil; verily thus he smites away the evil stain which is intertwined for him; evil he smites away who knows thus. ‘When up to the place of the bright one ’, with this last 8 he concludes; the place of the bright one is the world of heaven; verily thus he causes the sacrificer to go to the world of heaven. ‘ Thou hast drunk of the ancient draughts, O lord of the bays ’ he uses as offering verse 4 ; the Soda<jin is fashioned out of all the pressings; in that he uses as offering verse ' Thou hast drunk of the ancient draughts, 0 lord of the bays ’, and the morning pressing contains (the word) ‘ drink ’, verily thus he fashions it out of the morning pressing.
' Now let this pressing be thine only ’ (he says); the midday pressing (is Indra’s) only; verily thus he fashions it|from the midday pressing. ' Be drink with the Soma, rich in honey, O Indra’ (he says); the third pressing contains (the words)‘ be drunk ’; verily thus he fashions it out of the third pressing.
» RV. ii. 22.1-8; x. 188.1-8 ‘ L A$S. vi. 2. 6. » RV. viii. 69. 7 ; A$& vi. 2. 12.
' I. e. the verses In AA. iv; AQS. vi. 2. 6 seq. 4 RV. x. 96.18; A$S. vi. 2. 12.
* RV. viii. 69.1-8; 8-10 ; 18-16 j A$S.vi. 2.9.
The Atirabra
201]
[—iv. 6
‘ Do thou ever, O courser, press into thy belly ’ (he says); that which contains (the word) ‘ courser ’ is a symbol of the Soda$in; the Soda$in is fashioned out of all the pressings; in that he uses as offering verse ‘ Thou hast drunk of the ancient draughts, O lord of the bays ’, verily thus he fashions it out of all the pressings. With the Sodagin fashioned out of all the pressings he prospers who knows thus. He adds five-syllable additions* of the Mah&- n&mnls to Padas of eleven syllables; the ^o^afin is fashioned out of all the metres; in that he adds four-syllable additions of the Mah&namnis to Padas of eleven syllables, verily thus he fashions it out of all the metres. With the !jk>da$in fashioned out of all the metres he prospers who knows thus.
The Atirdtra.
iv. 5 (xvi 5). In 1 the day the gods took refuge, in the night the Asuras ; they were of equal strength; they could not be discriminated. Indra said ‘ Who with me will attack (to drive) hence these Asuras through the night ? ’ He found no one among the gods, they were afraid of night, the darkness, death. Therefore now also in the night if one has gone away any distance whatever, he is afraid, for the night is darkness as it were, death as it were. The metres alone followed him; in that the metres alone followed him, there¬ fore Indra and the metres bear the night. No Nivid is recited, nor Puroruc nor inserted verse, nor is any other deity celebrated; for Indra and the metres alone bear the night. They repelled them by going round in rounds; in that they repelled by going round in rounds, that is why the rounds have their name. Them they repelled from the first part of the night by the first round, from the middle of the night by the second, from the last part of night by the last ‘Up from the night do we follow’ they Baid.
‘ Bordering on night are these metres ’ he used to say; for these rescued Indra when afraid from night, the darkness, death; that is why the Apifarvaras have their name.
iv. 6 (xvi. 6). ‘ Drink of the Soma juice ’ with this Anus^ubh 1 containing (the word)' Soma juice ’ he begins the night; the night is connected with the Anustubh; this is the symbol of night. The offering verses contain (the words) ‘ Soma juice ’, * drink ’ and ‘ be drunk', and are appropriate; what in the sacrifice is appropriate is perfect. They chant the first round; they repeat the first Padas; their horses and cows, thereby they take from them.
6 I. e. evd hy eva ; evd htndra (as 5 hi indra ); rite is the addition of four Pary&yas of
evdMfakro; vafi hi fakrafi; A£S. vi. 2.12 three 9astras each. GB. x. 1-3 follow
and 8. 16. AB. iv. 6 and 6. Gf. JB. i. 208; Oertel,
1 AB. iv. 6 and 6 and KB. xvii. 6-9 deal with Trans . Conn. Acad. xv. 170.
the Atirfitra form of the Jyotistoma; see iv. 6. 1 RV. viii. 92.18; A£S. vi. 4.10; 9£S. A£S. vi. 4. The characteristic of this ix. 7. 1.
26 [b.o.s. •»]
iv. 6 —] The Soma Sacrifice [202
They chant the second round; they repeat the middle Padas; their carts 1 and chariots, 1 thereby they take from them. They chant the last round; they repeat the last Padas; their clothes, their gold, the jewels on their bodies, thereby they take from them. He takes the property of his foe, he repels him from all these worlds, who knows thus. ‘The day has Pavamana (Stotras) ’, they say, ‘ the night has no Pavamanas; how have both Pavamanas, and through what have they equal portions ? ’ In that ‘ To Indra, the drunken, the pressed (drink) ’, ‘ This Soma juice hath been pressed, O bright one ’, and ‘ This hath been pressed with might ’ they chant 3 and recite, thereby the night has Pavamanas; thereby the two become possessed of the Pavamanas; thereby they become of equal portions. ‘ The day has fifteen Stotras ’, they say, ‘ the night has not fifteen Stotras; how have both fifteen Stotras and through what have both equal portions ? ’ The Ap^rvaras are twelve Stotras; they sing the Sandhi (S&man) 4 to the Rathantara with three deities; thereby the night has fifteen Stotras; thereby both have fifteen Stotras; thereby they become of equal portions. They chant a limited amount, they recite an unlimited amount, (thinking) ‘ What has been is limited, what is to be is unlimited, (it serves) to win what is unlimited.’ He recites more than the Stotra ; offspring is beyond the self, cattle are beyond. In that he recites beyond the Stotra, verily thereby he wins whatever in him there is beyond the self.
ADHYAYA II
The Agvina Qastra.
iv. 7 (xvii. 1). Prajapati 1 gave his daughter to Soma, the King, even Surya Savitri; for her all the gods came as groomsmen ; for her wedding ceremony he made this thousand (of verses) which they call the Alvina (Qastra). What is less than a thousand is not the Afvina; therefore he should recite a thousand or more. Having eaten of ghee, he should recite. Just as in this world a cart or a chariot, when oiled, goes (well), so he when oiled goes. He should call (making a posture) as of an eagle about to fly up. The gods did not agree as to this, ‘ Let this be mine; let this be mine.’ They said coming to agreement ' Let us run a race for it; his who
3 manorathdh in Aufrecht is clearly a slip.
3 RV. Tin. 92. 19-21; 2. 1-8 ; iii. 61. 10-12;
A$S. vi. 4.10; $£S. ix. 10.1; 14.1; 16. 1.
4 See SV. ii. 99-104; to Agni, Usas, and
Afvins, two verses being turned into three. 1 AB. iv. 7-11 and KB. xviii. 1-6 deal with Alvina (astra which follows up the
Sandhi Stotra of the Atir&tra and is characterized by litanies for Agni, Usas, and the, A§vins. See A^S. vi. 6 and 6 ; 59S. ix. 20. For the race cf. PB. ix. 1. 86, 86; JB. i. 218; L6vi, La doctrine du sacrifice , p. 72; Oertel, Trans. Oonn. Acad. xv. 174.
The Apvina Qastra
203]
[—iv. 9
wins shall it be They made the course from Agni, the lord of the house, to the sun ; therefore the beginning 2 (verse) is addressed to Agni in the Alvina, c Agni is the Hotr, the lord of the house, he the King.’ As to this some say ‘ “ Agni, O dear father, Agni friend ” with this 8 should he begin; 44 In the sky the pure, the sacrificial, of the sun ” with this as first verse he reaches the goal.’ This is not to be regarded. If one were now to say of him ‘ He has had recourse to “ Agni ” and “ Agni ”, he will fall into the fire it would certainly be so. Therefore should he begin with * Agni is the Hotr, the lord of the house, he the King/ It contains (the words) ‘lord of the house’ and ‘generation’, and is propitious; with full life for fullness of life, a full life he lives who knows thus.
iv. 8 (xvii. 2 .) As these deities were running the race, and had started, Agni took the lead first; the A 9 vins followed him; to him they said 1 Give way; we two will win this.’ 4 Be it so \ he replied, 4 Let me have a share here.’ 4 Be it so ’ (they said). For him they made a share herein; therefore at the Agvina (Qastra) (a litany) to Agni is recited. They followed after Usas ; to her they said 4 Give way; we two will win this.’ 4 Be it so *, she replied, 4 Let me have a share here.’ 4 Be it so ’ (they said). For her they made a share herein; therefore at the Alvina (a litany) to Usas is recited. They followed after Indra; to him they said 4 We will win this, O generous one *; they did not dare to say to him 4 Give way ’. 4 Be it so ’, he replied, 4 Let me have a share herein.’ 4 Be it so * (they said). For him they made a share herein ; therefore at the Ayvina (a litany) to Indra is recited . 1 The A 9 vins won the race; the A 9 VUI 8 attained it. In that the A 9 VUIS won the race the A 9 VUI 8 attained it, therefore they call it the A 9 vina. He attains whatever he desires who knows thus. They say 4 In that there are here recitations to Agni, to Usas, to Indra, then why do they call it the A 9 vina ? * (It is) because the Ayvins won the race, the A 9 vins attained it. In that the A 9 vins won the race, the A 9 VUI 8 attained it, therefore they call it the A 9 vina. He attains whatever he desires, who knows thus.
iv. 9 (xvii. 3). By means of a mule chariot Agni ran the race; as he drove on he burned their wombs; therefore they conceive not. With ruddy cows Usas ran the race; therefore, when dawn has come, there is a ruddy glow ; the form of Usas. With a horse chariot Indra ran the race; therefore it as neighing aloud and resounding is the symbol of lordly power; for it is connected with Indra. With an ass chariot the A 9 vins won, the A 9 vins attained; in that the A 9 vins won, the A 9 vins attained, therefore is his speed outworn, his energy spent; he is here the least swift of all beasts of burden; but they did not take the strength of his seed; therefore has he virility and
* BY. vi. 15. 18; A$S. vi. 6.6; 99 S. ix.20.7. 1 See A£S. vi. 5. 18 for his share; it foUows
8 BY. x. 18. 8. the verses to SQrya. So 9£S. ix. 20.24.
[204
iv.9—]
The Soma Sacrifice
possesses a doable seed. ‘ Seven metres should he use in reciting to Surya’, they say, ‘as in (the recitations) to Agni, Usas, and the Alvins; the worlds of the gods are seven; he prospers in all the worlds of the gods.’ That is not to be regarded. Three only should he use in recitation; three are these threefold worlds; (they serve) to win these worlds. They say * He 1 should begin those for Surya with “ Up this all-knower ”.’ That is not to be regarded. That would be as if one having gone should miss the goal. He should begin 2 with ‘ Let Surya protect us from the sky ’; that is as if one having gone should reach the goal. He recites second ‘ Up this all- knower ’. ‘The radiant countenance of the gods hath come forth’ is a Tristubh 3 . Yonder (sun) rises as the radiant one of the gods; therefore he recites this. ‘ Homage to the eye of Mitra and Varuna ’ is in Jagati 4 ; this has a Fada containing a benediction; verily thus he invokes a benediction for himself and the sacrificer.
iv. 10 (xvii. 4.) They say ‘ Surya should not be passed over in recitation; the Brhati should not be passed over; if he were to pass over Surya, he would pass over splendour; if he were to pass over the Brhati, he would pass over the breaths.’ ‘ O Indra bear to us inspiration ’ he recites as a Pragatha to Indra. 1 ‘ Guide us, O much invoked, in this way; alive may we .attain the light’ (he says); the light is yonder (sun); thereby he does not pass over Surya. Moreover in that it is a Pragatha in Brhati, thereby he does not pass over the Brhati. In 2 ‘ Towards thee, O hero, we utter praise’ he recites the basis of the Rathantara (S&man); they chant to the Rathantara the Sandhi for the Alvina; in that he recites the basis of the Rathantara, it is to provide the Rathantara with its basis. ‘Lord of this world, beholding the light ’ (he says); yonder (sun) is he who beholds the light; thereby he does not pass over Surya. Moreover, in that it is a Pragatha in Brhati, thereby he does not pass over the Brhati In 8 ‘ Many, sun-eyed ’ he recites a Pragatha to Mitra and Varuna; Mitra is the day, Varuna the night; both day and night does he lay hold on, who undertakes the Atiratra. In that he recites a Pragatha to Mitra and Varuna, verily thus he establishes him in day and night. ‘Sun-eyed ’ (he says); thereby he does not pass over Surya. Moreover, in that it is a Prag&tha in Bjhati, thereby he does not pass over the Brhati. In ‘ May the two great ones, sky and earth, for us ’ and ‘ For they, sky and earth, all weal-producing’ he recites (two verses 4 ) to sky and earth; sky and earth
» BV. i. 60; Ags. vi. 6. 18; 998. ix. 20. 21, which omits RV. x. 158. a BY. x. 158; A$S. vi. 5.18.
8 RV. i. 115; AQS. vi. 5.18; 9$S. ix. 20. 22. * BY. x. 87 ; A 98 . vi. 5. 18; 99 S. ix. 20. 28.
iv. 10. » BY. vii. 82. 26, 27; A 93 . vi. 6 . 18; 998 . ix. 20 . 24.
» BV. vii. 82. 22 and 27; A 9 S. vi. 6. 18.
* BY. vii. 66 . 10 and 11; A 98 . vi. 6 . 18.
4 BY. i. 22. 18 and 160. 1 ; A 98 . vi. 6 . 18; 998 . ix. 20 . 26 has i. 22 . 18-16.
205]
The Agvina Qastra [— iv. n
are supports; this (earth) is a support here, yonder (sun) yonder. In that he recites (two verses) to sky and earth, verily thus he establishes him in sky and earth. ( The god, the goddess, according to the law, Surya, the pure ’ (he says); thereby he praises Surya. Moreover, in that (the two verses) Gayatri and Jagati make up two Brhatls, thereby he does not pass over the Bjrhati. In
4 Goddess of all the perishable kind Who shall not be wrath, nor seize (us), 9
he recites (a verse) of two Padas *. The Agvina they used to call a litany in which (the funeral) pyre is piled. Nirrti with her noose used to await (thinking) * When the Hotr concludes, then shall I let loose my nooses against him.’ Then indeed Brhaspati saw (this verse) of two Padas. ‘ Who shall not be wrath, nor seize (us) *; therewith he cast below the nooses of Nirrti with the nooses; in that the Hotr recites (this verse) of two Padas, verily thus he casts below the noosesof Nirrti with the nooses; verily thus in safety the Hot? is released, with full life, for fullness of life; a full life he lives who knows thus. 4 Of all the perishable kind 9 (he says); yonder (sun) causes to perish as it were; thereby he does not pass over Surya. Moreover in (the verse) of two Padas is man's metre; it includes all the metres; thereby he does not pass over the BrhatL
iv. 11 (xvii. 5). He concludes with a verse to Brahmanaspati; Brhaspati is the holy power; verily thus at the end he establishes him in the holy power. With 1 * To the father, with all the gods, the strong ’ should he conclude who desires offspring and cattle. 4 O Brhaspati, with good offspring, with heroes' (he says); by offspring he has good offspring and heroes. 4 Let us be lords of wealth' (he says); he become^ possessed of offspring, of cattle, of wealth, of heroes, when one knowing thus concludes with this (verse). With * 4 O Brhaspati, that which may surpass the foe' he should conclude, who desires brilliance and splendour; beyond all others he deserves splendour. 4 Brilliant' (he says); 4 Brilliantly splendour shines' (they say); splendour shines as it were. 4 That shall shine with radiance, 0 thou bom of holy order' (he says); splendour is brilliant. 4 Upon us do thou confer varied wealth’ (he says); splendour is radiant as it were. Resplendent and glorious becomes he, when one knowing thus concludes with this (verse). Therefore he who knows thus should conclude with this (verse). (It is ad¬ dressed) to Brahmanaspati; thereby he does not pass over Surya. In that he recites thrice (this) Tristubh and it includes all the metres, thereby he does
» Not In RV.; A£S. vi. 5 18; ix. 20. 26, * RV. ii. 28.15 ; A£S. ▼!. 5. 19 ; ppS. ix 20.
which has tarfayarya and grabha^, 27.
i BV. ir. 60. 6.
iv. 11 —] The Soma Sacrifice [206
not pass over the Brhati. With a G&yatri and a Tristubh he should say the vasat call; the G&yatri is the holy power, the Tristubh is strength ; verily thus he unites the holy power with strength. Resplendent and glorious and full of strength does he become, when one knowing thus with a Gayatri 3 and a Tristubh 4 says the vasat call, *0 Agvins, skilled ones, with VSyu ’ and ‘ Do ye both drink, O Agvins’. With a G&yatri and a Vir&j he should say the vasat call; the Gayatri is the holy power; the Viraj is food; verily thus he unites proper food with the holy power. Resplendent and glorious he becomes, he eats food made edible by the holy power, when one knowing thus says the vasat call with the Gayatri and the Vir&j. Therefore he who knows thus should say the vasat call with the G&yatri and the Vir&j, 6 with these (verses), ‘ For you the Soma juice is ready to be drunk ’ and ‘ Do ye both drink, O Alvins ’.
The Caturvihga and Mahdvrata Days.
iv. 12 (xvii. 6). Now 1 they proceed to the Caturvinga day as the begin¬ ning, by it they grasp the year, by it the Stomas and the metres, by it all the deities. Not grasped in that metre, not grasped that deity, which is not grasped on this day. That is why the Arambhaniya has its name. The Stoma is the Caturvinga; that is why the Gaturvinga has its name; the half-months are twenty-four; verily thus by half-months they grasp the year. It is an Ukthya; the Ukthas are cattle; (it serves) for the winning of cattle. It has fifteen Stotras, fifteen Qastras; it is the month; verily thus by months they grasp the year. These are in the three hundred and sixty Stotriya verses; so many are the days of the year; verily thus by days they grasp the year. ‘ The day should be an Agnistoma,’ they say, ' the year is the Agnistoma; no other than an Agnistoma supports the day or discriminates it.’ If it is an Agnistoma, the three Pavam&nas should be Ast&catv&ringas, the other Stotras Caturvihgas. Here also there are three hundred and sixty Stotriya verses; so many are the days of the year; verily thus by days they grasp the year. It should be an Ukthya; the sacrifice is made perfect by the animal (offering), the Sattra is made perfect by the animal (offering); all the Stotras are Caturvihgas, for this is openly the Caturvihga day; therefore let it be an Ukthya.
> EV. i. 46. 15 ; 998. ix. 20.84 (optional).
* RV. iii. 58. 7; 99S. ix. 2a 82.
* RV. vii. 68. 2; A9& vi. 6. 24 ; 99S.ix.20.
82.
1 AB. iv. 12-14 and KB. xix deal with the
Caturvi&9a as the opening day of the Gav&m Ayana Sattra, corresponding to the Mah&vrata at the end; see A$S. vii. 1-4 ; 99S. xi. 2 sag.
207] The Caturvihga Day [—iv. 14
iv. 13 (xvii. 7). The Sam&ns are the Brhat and the Rathantara. 1 * These are the two ships which carry across the sacrifice; verily thus by them they cross over the year. The Brhat and the Rathantara are the two feet, this day the head; verily thus by the two feet they approach the head which is prosperity. The Brhat and Rathantara are the two wings, this day the head; verily thus with the two wings they unite the head, which is prosperity. The two are not both to be laid aside; if they were to lay them both aside, just as a vessel which has parted from its fastening floats moving to either bank, so the performers of Sattras would float, moving to either bank, if they were to lay aside both together. If they were to lay aside the Rathantara, then by the Brhat both are not laid aside; if they were to lay aside this Brhat, then by the Rathantara both are not laid aside. The Vairupa is the Rathantara; the Vairaja is the Brhat; the Qakvara is the Rathantara; the Raivata is the Brhat. So these two become not laid aside both together. Those who knowing thus perform this day (rite), having obtained by the days the year, having obtained it by the half months, having obtained it by the months, having obtained the Stomas and the metres, having obtained all the deities, practising fervour, partaking of the Soma drink, continue pressing (Soma) all the year. Those who straight on * from the day perform the year (rite) they lay upon themselves a heavy burden, the heavy burden crushes them. He, who having obtained it with the rites straight forward approaches it (with the rites) reversed, attains in safety the other side of the year. 3
iv. 14 (xvii. 8). The Mahavrata is the Caturvinga; by means of the Brhaddiva (hymn x ) the Hotr pours seed on this day; it on that day with the Mahavrata day he propagates; in a year seed poured is bom. There¬ fore the Brhaddiva is the common Niskevalya (Qastra). He having obtained it with the rites straight forward approaches it (with the rites) reversed, who knowing thus approaches this day. In safety he attains the other side of the year who knows thus. He, who knows this side and the other side of the year, in safety attains the other side of the year. The introductory Atiratra is this side, the concluding (Atiratra) is the other side. In safety he attains the other side of the year who knows thus.
1 This chapter is intended to show that in to S&yana; Haug treats it as merely
every ease one or other of those S&mans meaning 1 * * * proceed with ’, and takes oft hi
Is used whether in Abhiplava or Prathya nidadhate as * lay down’. The point is
Sad&has. The six S&mans are based on the as in n. 8.
following verses:Rathantara, SV. ii. 80,81; 8 9 The second six months are intended to be
Brhat, SV. ii. 159, 160; Vairfipa, ii. 212, a reverse of the first six. For the ship
218; Vairfija, ii. 277-279 ; y&kvara, ii* metaphor cf. AB. vi. 6. 6; £B. iv. 2.5.
1151-8; Raivata, ii. 484-486. Cf. AB. iv. 10; Levi, La doctrine du sacrifice, p. 88.
15, n. 1. iv. 14. 1 RV. x. 120. For the year cf. Keith,
9 I. e. without change of order according JRAS. 1917, p. 187.
iv. 14—] The Soma Sacrifice [208
He, who knows the descent and ascent 2 of the year, obtains in safety the other side of the year. The introductory Atiratra is the descent, the concluding (Atiratra) the ascent. In safety he attains the other side of the year who knows thus. He, who knows the expiration and the ending 3 breath of the year, attains in safety the other side of the year. The introductory Atiratra is the expiration, the concluding (Atiratra) the ending breath. In safety he reaches the other side of the year, who knows thus.
ADHYAYA III
The Sadahas and the Vuuvant.
iv. 15 (xviii. 1). They proceed with the Stomas, Jyotis, Go, and Ayus; the Jyotis is this world, the Go the atmosphere, the Ayus yonder world. There is the same second set of three days; there are three days, Jyotis, Go, and Ayus; there are three, Go, Ayus, and Jyotis. The Jyotis is thisVorld, the Jyotis is yonder world. These two Jyotis (days) look together on both sides; thereby they proceed with this set of six days with a Jyotis on either side. In that they proceed with this set of six days with a Jyotis on either side, verily thus they continue to find support on both sides in these two worlds; in this world and in that world, both. The Abhiplava Sadaha is a circling wheel of the gods. The Agnis$omas on the two sides of it are the felloes; the four Ukthyas in the middle are the nave. He goes with it turning wherever he desires; thus in safety he attains the other side of the year who knows thus. He, who knows the first set of six days, in safety attains the other side of the year; (so) he who knows the second, he who knows the third, he who knows the fourth, he who knows the fifth. 1
iv. 16 (xviii. 2). They perform the first set of six days, 1 there are six days; the seasons are six; verily thus by the seasons they obtain the year; by the seasons they continue finding support in the year. They perform the second set of six days; these are twelve days; the months are twelve; verily thus by months they obtain the year; by months they continue finding support in the year. They perform the third set of six days; they are eighteen days; these are twofold, one set of nine, one set of nine. There are nine
a Ava° and udrodhanam clearly have this 1 The Abhiplava ^a^aha is dealt with in AQS* sense, from ruh , not rudfe, as S&yana and vii. 5-7 and the Prsthya in vii. 10-12;
Hang. The contrast is as in parastdt and viii. 1-4; in the order is reversed,
avaitOL viz. xi. 4-9 and x. 1-8. See also B^S. xvi.
4, 6; Ap£S. xxi. 1-8. iv. 16. 1 See A 9 S. xi. 7 ; 99 S. xiii. 19.
9 The t tddna here must be the apana, but used for udarilya as suggested by S&yana.
209]
The Gavdm Ayana
[—iv. 17
breaths, nine worlds of heaven; verily thus they obtain the breaths and the worlds of heaven; verily thus they continue finding support in the breaths and the worlds of heaven. They perform the fourth set of six days; these are twenty-four days; the half-months are twenty-four; verily thus by half-months they obtain the year; by half-months they continue finding support in the year. They perform the fifth set of six days; they are thirty days; the Viraj has thirty syllables; proper food is the Viraj ; verily thus they continue producing the Viraj month by month. Desiring proper food they performed the sacrificial session. 2 In that they continue producing the Viraj month by month, verily thus they continue winning proper food month by month, for the world and for that, for both, iv. 17 (xviii. 3). They proceed with the way of the cows; 1 the Adityas are the cows; verily thus they proceed with the way of the Adityas. The cows performed a sacrificial session seeking to win hoofs and horns; in the tenth month their hoofs and horns came into being. They said * That desire for which we have consecrated ourselves we have obtained; let us cease.* Those that ceased are those possessed of horns. Those who performed, (thinking) ‘ We will complete the year *, they had only mock horns, these are the hornless; but they produced 2 strength. Therefore they having made up all the seasons, then cease, for they produced strength. Dear to all are cows, beloved by all. Dear to all, beloved by all, does he become who knows thus. The Adityas and the Angirases contended for the world of heaven, 8 * We will go first, we *; the Adityas went first to the world of heaven, behind the Angirases by sixty years. The way of the Adityas is thus, 4 an introductory Atiratra, the Caturvinja Ukthya, all the Abhiplava Sadahas, other Aksyant* days; the way of the Angirases is thus, an
* Aeate would seem more natural, but the
imperfect may convey the view in the minds of those performing the Sattra when they undertook it.
1 For this see TS. vii. 5. 1. 2; PB. iv. 1. Aufrecht considers that no must be read as apparently by Sftyana; the alternative is to read apaddhayd frng&qi as one term as suggested by BR. or to take prdvariania m — 1 fell off’. Cf. Keith, Taittiriya Sam- hiU I, i. xoviii, xcix. L6vi {La doctrine du sacrifice, p. Ill) renders the TS. passage without commenting on the sense, asanvon is obvious (as in TS.) but needless as aeunvan makes sense.
* Cf. 9B. xii. 2. 2. 9.
4 yathd vd is odd; m2«vat has just before occurred, but yathd seems needless and in
27 [h.o.s. ts]
clause 7 is not inserted, but it can easily be taken in its usual sense. S&yana’s attempt to make it allude to the mode of the Gavim Ayana is absurd. The Sattras are quite different in A(S. xii. 1. 1 ; <}<}8. xiii. 21, 22.
8 This word is doubtful. Aufrecht takes it as ‘stftttige umwandelbare Tage’ (— dkti- yanti). Sftyana cites Baudhftyana as restricting it to the Abhijit, Visuvant, Vigvajit, the tenth day (oftheDvftda 9 &ha), the Mah&vrata and the concluding Ati- rfttra; £&lika as including in it all save the §adahas, and Aupamanyava as in¬ cluding in it all save the $adahas and the tenth day. Cf. Ap^S. xxiii. 9. 16; 9B. xii. 2. 3. 1; Egging, SBE. hit. 155, 156 ; Weber, Ind. Stud, ix. 282.
iv. 17 —] The Soma Sacrifice [210
introductory Atiratra, the Caturvin$a Ukthya, all the Prs^hya Sadahas, other Aksyant days. The Abhiplava Sadaha is the path that leads straight to the world of heaven; again the Prsthya Sadaha is a great circuitous route to the world of heaven. In that they proceed with both, and going by both he comes to no ill, (it serves) to obtain both desires, that in the Abhiplava Sadaha and that in‘the Prsthya. 4 * 6 * 8
iv. 18 (xviii. 4). They perform the Ekavihpa day, the Visuvant, 1 in the middle of the year; by the Ekavin$a the gods raised up the sun to the world of heaven; it is here the Ekavin$a; below this Divakirtya are ten days, ten above; in the middle is the Ekavihfa resting on both sides in the Viraj, for on both sides does he find support in the Viraj. Therefore he going between these worlds does not shake. The gods were afraid of this Aditya falling down from the world of heaven; him with three worlds of heaven from below they propped up; the three worlds of heaven are the Stomas. They were afraid of his falling away up; him with three worlds of heaven from above they propped up; the three worlds of heaven are the Stomas. Thus below there are three Saptada$a (Stomas), three above; in the middle is the Ekavinfa on both sides supported by the Svara Samans, for he is supported on both sides by the Svara Samans. 2 Therefore he going between these worlds does not shake. The gods were afraid of this Aditya falling from the world of heaven ; 3 him with the highest worlds of heaven they propped up from below; the highest worlds of heaven are the Stomas. They were afraid of his falling away up; him with the highest worlds of heaven they propped up from above; the highest worlds of heaven are the Stomas. Thus there are three Saptada^a (Stomas) below, three above. Making them up by twos they are three Catustrin 9 as; the Catustrifiga is the highest of the Stomas. Placed over these it gives heat, for he placed over these gives heat. He is higher than all this that has been and will be; he shines over all this whatever there is here; he is higher; thus he becomes who knows thus higher than he than whom he desires to be higher.
iv. 19 (xviii. 5). They perform the Svara Samans; the Svara Samans are these worlds. They saved these worlds with the Svara Samans; that is why
4 The Gav&m Ayana has a mixture of four
Abhiplavas and a Prsthya in the month ; see A9S. xi. 7.1 seq. It is Pr&yanlya;
Caturvih9&; 6 months of 4 Abhiplavas
and 1 Prsthya §adaha; 8 Abhiplavas, 1 Prsthya, Abhijit, 8 Svara S&mans; Visu¬ vant ; 8Svara S&mans, Vtyvajit, 1 Prsthya,
8 Abhiplavas; 4 months of 1 Prsthya and4 Abhiplavas; 8 Abhiplavas, Go, Ayus,
a Da^ar&tra; the Mah&vrata and Udaya- nlya, with variants.
1 AB. iv. 18-22 and KB. xxv. 1-10 deal with the Visuvant and connected rites; see A£S. viii. 6-7; ££S xi. 18.
* For these as Saptada^as see TB. i. 2. 2.1. Gf. A£S. viii. 6 . IQmq- ; 9?S. xi. 11, 12.
8 Cf. PB. iv. 6. 8 which has wnpOdAL
211]
The Ekavihga and the Svara Sdmans [—iv. 20
the Svara Samana have their name. In that they perform the Svara S&mans, they give him a share in these worlds. The gods were afraid of the sinking down of these Saptadagas, ‘ The Stomas are alike and unprotected; let them not sink down.' They secured them with all the Stomas from below, with all the Prs$has from above; in that the Abhijit with all the Stomas is below, the Vi$vajit with all the Prsthas above, thus they secure the Saptadagas on both sides for security and to prevent sinking down. 1 The gods were afraid of this Aditya falling from the world of heaven, they fastened him up with five ropes; the Div&kirtya (S&mans) are the ropes; the Prasha is the Maha-Divaklrtya, 2 the Saman of the Brahmana- cchansin is the Vikarna, 3 the Agnistoma Saman is the Bhasa, 4 the Brhat and Rathantara are those of the Pavamanas; thus they fasten up Aditya with five ropes, for support, to avoid falling down. When the sun has arisen, he should recite the morning litany, for all the day (rite) is to be performed during the day time. They should offer as the victim to Surya (an animal) without blemish and white, in addition to (the victim) for the pressing, for this day has Surya as its deity. He should recite twenty-one kindling verses, 5 * * for this day is openly the Ekavin 9 a. Having recited fifty- one or fifty-two 8 he places a Nivid in the middle; so many after he recites. Man has a hundred (years of) life, a hundred powers, and a hun¬ dred strengths; verily thus he confers upon him life, strength, and power.
iv. 20 (xviii. 6). He mounts the difficult mounting; the difficult mounting is the world of heaven; verily thus he mounts the world of heaven who knows thus. As to its being the difficult mounting, he that gives heat yonder is hard to mount, and whoever goes there, in that he mounts the difficult mounting, verily thus he mounts him. He mounts (with a verse l ) containing (the word) ‘ gander ’, ‘ The gander seated in purity *; he is the gander seated in purity. ‘The Vasu seated in the atmosphere' (he says); he is the Vasu seated in the atmosphere. ‘The Hotr seated at the altar’ (he says); he is the Hotr seated at the altar. 1 The guest seated in the house' (he says); he is the guest seated in the house. ‘ Seated among men'
1 The Visuvant day is preceded by (1) the Abhi¬ jit, (2) the Svara S&mans, and followed by (1) Svara S&mans, (2) the V^vajit.
* On BV. x. 170. 1. 8; 8V. ii. 802-804; A$S.
viii. 6. 7, 8; contrast 18. 24.
* On RV. vi. 8. 1-8; ArS. iii. 8-10.
4 The same verses as in n.8 are used according
to S&yana and A9&. viii. 6. 22; ({IS. xi.
18. 2A *
4 See A$S. viii. A 8 ; BY. iii. 27. 5-10.
4 I. e. BV. i. 81 is to be divided either after
the 8th or 9th verse; see A£S. viii. 6.18 with oomm.
iv. 20. i RV. iv. 40. 6. Of. KB. xxv. 7; L&vi, La doctrine du sacrifice, pp. 88,89. For the mode of recitation see £$8. viii. 2.18-15; A 14, 15; it is first by P&das, then by half-verses, then by three P&das, then by the whole verse, and then in descending order. Cf. 99S. xi. 14. 18; xii. 11. 12. The reoitation of the T&rksya takes place at the end of the Niskevalya.
iv. 20—] The Soma Sacrifice [212
(he says); he is seated among men. ‘ Seated in the best (abode) ’ (he says); he is seated in the best (abode); the best of abodes is that in which seated he gives heat. 'Seated in holy order' (he says); he is seated in truth. ( Seated is the sky ’ (he says); he is seated in the sky; the sky is that seat in which seated he gives heat. ‘ Bom of the waters ’ (he says); he is bom of the waters; from the waters he rises in the morning, into the waters he enters at evening. 'Bom of the cow’ (he says); he is bom of the cow.' Bom of holy order ’ (he says); he is bom of troth. ' Bom of the mountain ’ (he says); he is bom of the mountain. ' Holy order ’ (he says) ; he is truth. He is all these things. In the metres this (verse) is most manifestly as it were a symbol of him. Therefore, whenever he performs the difficult mounting, should he mount with (the verse) containing (the word) ' gander ’• With the T&rksya 2 (hymn) should he mount for one desiring the heaven. Tarksya aforetime made the journey when yonder the Gayatri in the form of an eagle brought the Soma. Thus, just as one makes one knowing the place a guide on a journey, so is it in that (he mounts) with the Tarksya: he who blows is Tarksya; he is the bearer to the world of heaven. ‘ This steed, god-strengthened ’ (he says); he is the steed, god-strengthened. ‘ Enduring, the bearer of the cars ’ (he says); he bears across enduring, for he at once crosses these worlds. ' With chariot rim unharmed, the warrior, swift ’ (he says); he is the one with chariot rim unharmed, the warrior, swift. ‘For safety’ (he says); he invokes safety. 'Tarksya let us summon hither’ (he says); verily thus he summons him. With ‘Invoking by sacrifice the favour as of Indra for safety ’ he invokes safety. ‘ Like a ship let us mount ’ (he says); verily thus he mounts it for the attainment, the winning, the arrival at the world of heaven. f Like the two broad ones, wide, large, deep, may we not be harmed at your going and coming ’ (he says); verily thus he recites for these two, when going to and returning. 3
' He who at once with his glory over the five peoples
Like SUrya with his light over the waters eztendeth ’
(he says); openly he mentions the sun.
' A thousandfold, a hundredfold bestowing, is his onset;
They cannot stay him like a young dart ’
(he says); verily thus he invokes a benediction for himself and the sacrificers.
* BY. z. 178: it has 3 verses; here cited in s The root here inmafyanexplains Dh&tupOtha, foil. xxxiv. 18, ml 1 or 10.
213]
The Durohana and the Tdrkpya [— iv. 22
iv. 21 (xviii. 7). Having uttered the call, he mounts the difficult mount¬ ing; the difficult mounting is the world of heaven; the call is speech; speech is the holy power; in that he calls, thus with the call as the holy power he mounts the world of heaven. He mounts by Fadas first; thus he obtains this world; then by half-verses; thus he obtains the atmosphere; then by three Padas; thus he obtains yonder world; then with the whole (verse); thus he who gives heat here finds support in this (world). By three Padas he descends as one holding a branch; 1 thus he finds support in yonder world; by half-verses (he descends; thus he finds support) in the atmosphere; by Padas (he descends; thus he finds support) in this world. Thus, having obtained the world of heaven, the sacrifices find support in this world. For those who desire one only, (the world of) heaven, he should mount in the forward direction only; they will conquer the world of heaven, but they will not have long to live in the world. Pairing hymns are recited, Tristubh and Jagati; cattle are pairing; the metres are cattle; (verily they serve) to win cattle.
iv. 22 (xviii. 8). The Visuvant is like a man; the first half of the Visuvant is like the right half of a man; the second half of the Visuvant is like 1 the left half; therefore they call it the latter. The Visuvant is the head of a man standing on the level; man is composed of (two) sections; thus there is seen in the middle of his head a suture as it were. They say 4 On the Visuvant alone should he perform (the recitations of) the day; the Visuvant is the Uktha of Ukthas; (holding that) “ The Visuvant is that which has the Visuvant (Qastra) ” they become the head, they attain pre¬ eminence.’ That is not to be regarded. He should recite it only in the year; verily thus they keep holding the seed for a year. Whatever seeds are bom before the year, of five months or six months, these wither; they do not profit by them; those that are bom in ten months or a year, by these they profit. Therefore should he recite it in^the year, for the year contains this day; as the year they obtain this day. He smites away evil by the year, by the Visuvant; from the limbs he drives away evil by the months, from the head by the Visuvant. He smites away evil by the year, by the Visuvant, who knows thus. As additional to (the victim) 8 for the pressing, they should offer to Vifvakarman a bull of two colours, variegated on both
1 Cf. PB. xviii. 10. 10 : yatkd f&kh&y&h f&khdm diambham vpdmnhtd evam etenemam lokam up&varokati pratifth&yai.
iv. 22. 1 The firot view, here rejected,musthave held that the Visuvant rite might be per¬ formed always as a special rite on that day and not merely as part of a Sattra. The second view of the text appears to allow
its use at a Sattra only («»), the Visuvant having its full meaning only as the middle day of such a rite. So S&yana who, however, takes visuodn vifuvdn Hi merely as saying that the tiddmefcuamkrdnH is thus called.
2 N&r&yana on AfS. viii. 6. 4 makes this an additional, S&yana has a substituted victim.
iv. 22 —] The Soma Sacrifice [214
sides, on the Mahavrata day. Indra having slain Vrtra became Vi$vakarman; Prajapati having created offspring became Vi$vakarman; Vifvakarman is the year; verily thus Indra whose self it is, Praj&pati, the year, Vifvakarman, they obtain; verily thus in Indra whose self it is, Prajapati, the year, Vifvakarman, they find support at the end. He finds support who knows thus.
ADHYAYAIY
The Dvadafdha.
iv. 23 (xix. 1). Praj&pati felt desire ‘ May I be propagated, may I become greater/ He practised fervour; he, having practised fervour, saw the twelve-day (rite) in the limbs and the breaths of his self; he meted it out from the limbs and the breaths of his self twelvefold; he grasped it, and sacrificed with it. Then indeed he prospered himself, he was propagated with offspring and cattle. He prospers himself, he is propagated with off- spring and cattle who knows thus. He felt desire, 4 How can I now, having encircled the twelve-day (rite) with the Gayatri on all sides, prosper with all prosperity?’ It he encircled in front with brilliance, in the middle with the metres, at the last with the syllables; having encircled the twelve-day (rite) with the Gayatri on all sides he prospers with all prosperity. With all prosperity he prospers, who knows thus. He who knows the Gayatri as possessed of wings, of eyes, of light, and 1 of brilliance, goes to the world of heaven with the Gayatri as possessed of wings, of eyes, of light, and of brilliance; the twelve-day (rite) is the Gayatri as possessed of wings, of eyes, of light, and of brilliance. The two Atir&tras on either side are the wings; 2 the two Agnis^omas within are the two eyes; the eight Ukthyas in the middle are the body. With the Gayatri as possessed of wings, of eyes, of light, and of brilliance, he goes to the world of heaven, who knows thus.
iv. 24 (xix. 2). The twelve-day (rite) consists of three sets of three days, the tenth day and two Atiratras. 1 For twelve days is he conse¬ crated ; 2 verily through them he becomes fit for sacrifice. He performs Upasads for twelve nights; verily with them he shakes clear his body. Having pressed for twelve days continuously, having become bom anew, having shaken clear his body, pure and purified, he goes to the gods who
1 For the Dv&da 9 &ha see A$S. x. 5; Q$S. x. either in the sense of exolusion or limit
For the beginning of. TS. vii. 2. 9. 1. (mary&dA) ; it is acoepted as exclusive
1 See A£S. x. 5.10: atir&tram agre ’th&gniftomam by Delbriick, AUind. Synt. p. 452, n. 1.
ath&fta uktky&n aihOgmstomam atMUirtUram. * C t Eggeling, SBE. xxvi. 442, n. 1.
iv. 24. 1 A according to Sftyana is used here
215] The Dvadafdha [ —iv. 25
knows thus. The twelve-day (rite) is one of thirty-six days; the Brhati has thirty-six syllables; the twelve-day (rite) is the way of the Brhati; by means of the Bjrhatl the gods attained these worlds. They attained this world with ten syllables, the atmosphere with ten, the sky with ten, the four quarters with four; with two they found support in this world. He finds support who knows thus. They say ‘ Seeing that other metres are greater and have more syllables, then why do they call it the Brhati 1 ’ Since by it the gods attained these worlds. They attained this world with ten syllables, the atmosphere with ten, the sky with ten, the four quarters with four; verily with two they found support in this world; therefore do they call it the Brhati. He attains whatever he desires who knows thus.
iv. 25 (xix. 3). The twelve-day (rite) is a sacrifice of Prajapati; Prajapati at first sacrificed with this twelve-day (rite). He said to the seasons and to the months ‘ Make sacrifice for me with the twelve-day (rite).’ Having caused him to consecrate himself, having made him move where he could not depart, they said to him ‘Give to us; then shall we sacrifice for thee.’ To them he gave sap and strength; sap is deposited in the seasons and in the months; they made sacrifice for him when giving; therefore should sacrifice be made for one when giving; they made sacrifice for him when receiving; therefore should sacrifice be made by one receiving. Both prosper, those who knowing thus sacrifice and make sacrifice. These seasons and months thought themselves heavy having received (gifts) at the twelve-day (rite); they stud to Prajapati ‘ Make sacrifice for us with the twelve-day rite.’ ‘Be it so’, he replied, ‘Do you consecrate your¬ selves.’ Those of the first half consecrated themselves first; they smote away evil; therefore they are the daylight as it were, for the daylight as it were are those who have smitten away evil. Those of the second half consecrated themselves next; they did not at all smite away evil; therefore they are darkness as it were, for darkness as it were are those who have not smitten away evil. Therefore one who knows thus should ever seek to be first consecrated when men consecrate themselves. He smites away evil who knows thus. Praj&pati as the year found support in the seasons and the months; these seasons and months found support in Praj&pati as the year; these find support in one another. So he who sacrifices with the twelve-day (rite) finds support in the priest. There¬ fore they say ‘ No evil man should be sacrificed for with the twelve-day (rite), (t hinkin g) “ Let not this one find support in me.” ’ The twelve-day (rite) is the oldest sacrifice, for the oldest of the gods it was who in the be ginning sacrificed with it. The twelve-day (rite) is the best sacrifice, for it was the best of the gods who in the beginning sacrificed
iv. 25—]
The Soma Sacrifice
[216
with it. The oldest and the best should sacrifice; here there becomes a good season. No evil man should be sacrificed for with the twelve- day (rite), (thinking) ‘Let not this one find support in me/ The gods did not admit the seniority and superiority of Indra; he said to Brhaspati ‘Make sacrifice for me with the twelve-day (rite)/ For him he made sacrifice; then indeed did the gods admit his seniority and superiority. His superiority and seniority they admit, and his pre-eminence his own (people) accord, who knows thus. The first set of three days is in ascending order, the middle transverse, the last in descending order. 1 In that Che first set of three days is in ascending order, therefore Agni here is kindled upwards, for his quarter is upwards; in that the middle is transverse, therefore Vayu here blows transversely, the waters flow transversely, for his quarter is the transverse; in that the last is in descending order, therefore yonder sun gives heat downward, it rains downward, and the constellations (shine) downward, for his region is downward. These worlds are in unison; these sets of three days are in unison; in unison for him these worlds shine with prosperity, who knows thus.
iv. 26 (xix. 4). Consecration departed from the gods; it they sought to grasp with the two months of spring; it they could not obtain with the two months of spring. It they sought to grasp with the two months of summer, of the rainy season, of autumn, of winter; it they could not obtain with the months of winter. It they sought to grasp with the two months of the cool season; it they obtained with the two months of the cool season. He obtains whom he seeks to obtain, his enemy obtains him not, who knows thus. Therefore he to whom the consecration for the sacrificial season may condescend 1 should consecrate himself when these two months of the cool season have arrived. Obviously thus does he consecrate himself, when consecration has arrived; manifestly he encircles consecration. Therefore in these months of the cool season the cattle of the village and of the wild become thin and shaggy; verily thus they acquire the form of consecration. Before the consecration he offers a victim to Prajapati; first he should recite seventeen kindling verses; Prajapati is seventeenfold; (they serve) to obtain Prajapati. The Apris verses for it are by Jamadagni. 2 They say ‘Seeing that in the case of the other victims the Apris are according to the (ancestral) seer, then why
1 The metres for the three pressings vary from (1) Qftyatrl, Tristubli, and Jagati to (2) Jagati, G&yatrl, and Tristubh and (3) Tristubh, Jagati, and Gayatri.
iv. 26. 1 The Dv&daf&ha is here treated as a Sattra.
* RV. x. 110. Gf. Max Muller, Ane. Sansk . Lit. p. 466; Weber, Ind. Stud. x. 88 Mg.; A9S. vii. 2. 6-8 ; 90S. v. 16.5,6.
217]
The Dvadafdha [—iv. 27
in this case are the verses by Jamadagni used by alii’ The verses by Jamadagni are of all forms, all perfect; the victim is of all forms, all perfect; in that they are verses by Jamadagni (they serve) to secure the possession of all forms, all perfections. The cake offering for the victim is for Vayu. They say ‘ Seeing that the victim is for other deities also, then why is the cake offering for the victim performed for Vayu.’ * The sacrifice is Prajapati, to prevent the exhaustion of the sacrifice * he should reply. In that it is for Vayu, thereby he does not depart from Prajapati, for Praj&pati is Vayu. It is declared by the seer 3 4 Prajapati, the blowing.’ If it is a sacrificial session, they should offer after depositing the fires together, all should be consecrated, all should press. With spring he ends; spring is strength; verily thus he ends with sap and strength.
iv. 27 (xix. 5). The metres desired one another’s abode; the Gayatri desired the abode of the Tristubh and the Jagati, the Tristubh that of the Gayatri and the Jagati, and the Jagati that of the Gayatri and the Tristubh. Then indeed did Prajapati see this twelve-day (rite) with the metres transposed; he grasped it and sacrificed with it. Thereby he made the metres attain all their desires. He attains all desires who knows thus. He transposes the metres to avoid exhaustion. Verily he transposes the metres. Just as in the world men go with relays of fresh horses or oxen, so with relays of fresh metres they go to the world of heaven, in that he transposes the metres. These two worlds were together; they went apart; no rain fell, there was no heat; the five folks were not in harmony. 1 The gods brought them together; they uniting performed the divine marriage. By means of the Rathantara this (earth) quickens yonder (sky); by the Brhati yonder (sky) this (earth); by the Naudhasa 2 this quickens that; by the Qyaita that this. With smoke this quickens that; with rain that this. This placed in that the place of sacrifice to the gods; cattle that in this. In that this placed the place of sacrifice to the gods, in that there is dark as it were in the moon. Therefore on the waxing fortnights they sacrifice as they desire to win that. 3 Yonder (sky) placed salt in the (earth); as to this Tura Kavaseya said 1 Salt is nutriment, O my dear Janamejaya.’ 4 Therefore here also men considering a place for cattle ask ‘Are there salts there?’ for salt is nutriment. Yonder
» RV. ix. 5. 9.
1 Cf. PB. vii 10. 1, and for the vyUha of the metres KB. xxvii. 1.
* These are, according to S&yana, SV. ii. 299- 801; ii. 168,164.
28 [«•<>•••»»]
3 Le. to see more distinctly as the moon
waxes the black spot.
4 Ka S&yana takes as an interrogation, and is
followed by Haug,
\
iv. 27 —] The Soma Sacrifice [218
world turned to this world; then were sky and earth bom; neither from the atmosphere (comes) the sky,® nor from the atmosphere earth.
iv. 28 (xix. 6). In the beginning there were here the Brhat and the Rathantara; they were speech and mind; the Rathantara speech, the Brhat mind; the Brhat as first bom despised the Rathantara; the Rathantara conceived and produced the Vairupa; having become two, the Rathantara and the Vairupa, they despised the Brhat. Then the Brhat conceived and produced the Vairaja; having become two, the Brhat and the Vairaja, they despised the Rathantara and the Vairupa. Then the Rathantara conceived and produced the Qakvara; these having become three, the Rathantara and the Vairupa and the Qakvara, despised the Brhat and the Vairaja. The Brhat conceived and produced the Raivata. These three and those three were the Prsthas. The three metres were not enough for six Prsthas. The Gayatri conceived and produced the Anustubh; the Tristubh conceived and produced the Pankti; the Jagati conceived and produced the Atichandas. These three and those three others were the six metres; the Prsthas were six; thus they came into order. The sacrifice is in order; (all) is in order for that folk where one knowing thus this ordering of the metres and the Prsthas consecrates himself.
ADHYAYA V
The Pr§thya Sadaha.
iv. 29 (xx. 1). Agni 1 as deity bears the first day, the Trivrt Stoma, the Rathantara Saman, the Gayatri metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has (the words) ‘ hither’ and ‘ forward 1 is a symbol of the first day. That which contains (the word) ‘ yoke(the word) ‘ car ’, (the word) * swift \ (the word) ‘ drink *, (the fact) that the deity is mentioned in the first Pada, that this world is referred to, that which is connected with the Rathantara, which is connected with the Gayatri, the future tense, these are the symbols of the first day. ( Advancing forward up to the sacrifice ’ is the Ajya 2 of the first day; (the word) ‘ forward 1 on the first day is a symbol of the first day. 4 0 Vayu, come hither, 0 lovely one * is the Praiiga 3 ; (the word) ‘ hither *
f dydvd is here probably merelysky *, and not as usual * sky and earth ’. The use is natural, as it is merely an analysis of dvdvdprthivi.
1 AB. iv. 29-v. 15 aqd KB. xxii and xxiii describe in detail the 9 afl tras °f the
Prsthya Sadaha. Of. A$S. vii. 10-12; vii’i! 1-4 ;* 99S. x. 1-8.
* RV. i. 74; A9S. vii. 10. 8 ; 99S. x. 2. 2.
8 RV. i. 2 and 8; A9S. v. 10. 5; 99S. vii.
10 . 9 .
219]
The Prsthya Sadaha — First Day f—iv. 30
on the first day is a symbol of the first day. ‘ Thee like a car forward 9 and ‘ This Soma juice, O bright one, hath been pressed ’ are the strophe and antbtrophe 4 of the Marutvatiya; that which contains (the words) ‘ car * and ‘ drink 9 on the first day is the symbol of the first day. ‘ O Indra come nearer - is the Pragatha 6 invoking Indra; in the first Pada the god is men* tioned, on the first day it is a symbol of the first day. ( Let Brahmanaspati move forward ’ is (the Pragatha) to Brahmanaspati 6 ; (the word) ‘ forward 9 on the first day is a symbol of the first day. ‘Agni the leader ‘ Thou, O Soma, with inspiration ’ and ‘ They swell the waters * are the inserted verses 7 ; in the first Padas the deities are mentioned; on the first day it is a symbol of the first day. ‘ Forward to Indra, the great 1 is the Marutvatiya Pragatha 8 ; (the word) € forward 9 on the first day is a symbol of the first day. ‘ Let Indra come hither for help to us ’ is the hymn 9 ; (the word) 'hither' on the first day is a symbol of the first day. ‘Towards thee, O hero, we utter praise’ and ‘ Towards thee for the first drink 9 are the Bathantara as Prstha 10 , on the Rathantara day, the first day, it is a symbol of the first day. ‘ Since many a time he hath conquered, enduring 9 is the inserted verse; 11 in' Indra hath made good (d ... aprdh ) his names as slayer of Vitro/, (the word) ‘hither (d) 9 on the first day is a symbol of the first day. ‘ Drink of the pressed juice full of sap 9 is the Pragatha 12 of the Saman; containing (the word) ‘ drink 1 on the first day it is a symbol of the first day. In ‘ This steed, god-strengthened * he recites the Tarksya 13 (hymn) before the hymn; Tarksya is safe passage; (verily it serves) to secure safety. Verily he secures a safe journey, he attains the other side of the year who knows thus.
iv. 30 (xx. 2). ‘ Hither to us, O Indra, hither to us, from afar, from near ' 9 is the hymn. 1 (The word) ‘ hither * on the first day is a symbol of the first day. In the Niskevalya and Marutvatiya (Qastras) (the hymns) in which Nivids are inserted are contiguous. Vamadeva saw those worlds; to them he flew up with the Sampatas; because he flew up with the Sampatas, that is why Sampatas have their name. In that he repeats the two Sampatas on the first day,(it is) for the attaining,the securing, the union with, the world of heaven.
* RV. viii. 68. 1-8 and 2. 1-8; A£S. v. 14.4 ;
59S. vii. 19. 8.
* RV. viii. 68. 5 and 6; A£S. v. 14. 5; 99S.
vii. 19. 10.
« RV. i. 40. 8 and 4; A9S. v. 14. 6 ; 99S. vii. 19. 11.
7 RV. iii. 20. 4; i. 91. 2 ^ i. 64. 6 (already cited in AB. iii. 18) ; A9S. v. 14.17.
* RV. viii. 89. 8 and 4 ; A9S. v. 14. 18.
‘ RV. iv. 21 ; A9S. vii. 6. 18; 99S. x. 2. 4.
10 RV. vii. 82. 22 and 28; viii. 8. 7 and 8;
A9S. v. 16. 2 as applied by vii. 6. 2 seq.; 99S. vii. 20. 8.
11 RV. x. 74. 6 (already cited in AB. iii. 22) ;
A9S. v. 16. 21; 99S. vii. 20. 6.
RV. vi. 46. 9 and 10 ; A9S.vii.8.19 ; 99S. x. 4. 10.
18 RV. x. 178 (cited above in AB. iv. 20); A9S. vii. 1. 18.
1 RV. iv. 20; A9S. vii. 6. 18; 99S. x. 2. 6.
[220
iv. 3 o—] The Soma Sacrifice
‘ That of Savitr we choose ’ and ‘ To-day for us, O god Savitr ’ are the strophe and antistrophe of the Vaifvadeva*; on the Rathantara day, on the first day, (it is) a symbol of the first day. * They yoke their mind, they also yoke their thoughts ’ is (the hymn) to Savitr 8 ; containing (the word) ‘ yoke * (it is) on the first day a symbol of the first day. ‘ Forward sky and earth, increasing holy order, with the sacrifices ’ is (the hymn) to sky and earth 4 ; “ forward ” on the first day is a symbol of the first day. * Here, here, in mind is your relationship, O heroes ’ is (the hymn) to the Rbhus 6 ; (the words) ‘ hither ’ and ‘ forward * are symbols of the first day; ‘ if (the word) “ forward ” had been used throughout, the sacrificers would have gone out forward from thin world ’ (they say). In that on the first day he recites as (hymn) to the Rbhus, ‘Here, here, in mind is your relationship, O heroes’, and ‘here, here ’ is this world, verily thus he makes them remain in this world. ‘ The gods I invoke of great fame for safety ’ is (the hymn) to the All-gods 6 ; in the first Fada the gods are mentioned; on the first day (this is) a symbol of the first day. A long journey are they about to go who perform the year (session) or the twelve-day (rite). In that he recites as (the hymn) to the All-gods on the first day ‘ The gods I invoke of great fame for safety ’, (it serves) to secure safety. Verily thus he secures a safe passage; in safety he attains the other Bide of the year who knows thus and those for whom one as Hotr knowing thus recites on the first day as (the hymn) to the All-gods ‘The gods I invoke of great fame for safety’. * To Va^vanara, with broad radiance, bard ’ is the beginning of the Agnimaruta ; 7 in the first Fada the deity is mentioned; on the first day (this is) a symbol of the first day. ‘Forward pressing, mighty, and resounding’ is (the hymn) to the Maruts 8 ; (the word) ‘ forward ’ on the first day is a symbol of the first day. ‘ To Jatavedas let usfpour the Soma’, (this verse) to Jatavedas* he recites before the hymn. The verses to Jatavedas are a benediction; (verily it serves) to secure safety. Verily thus he secures a safe passage; in safety he attains the other side of the year who knows thus. ‘ Forward the strong, new, hymn to Agni ’ is (the hymn) to Jatavedas 10 ; (the word) ‘ forward ’ on the first day is a symbol of the first day. The Agnimaruta is the same as in the Agnistoma; through that which is performed the same in the sacrifice, offspring breathe together. Therefore the Agnimar uta is the same.
• BV. v. 88. 1-8 and 4-6; AfS.v. 18.6; QgS.
viii. 8. 8.
» BV. ▼. 8.1; A$S. vii. 6. 28; 99a x. 8. 7.
• BV. i. 169; A98. y. 18. 6 ; 99S. viii. 8. 11.
• BV. iii. 60 ; A^S. vii. 6. 88 (<K caburah );
99S. x. 2. 7.
• BV. x. 66; A9S. vii. 6. 28.
7 BV. iii. 8; A9& v. 20. 6 ; 99S. viii. 6. 2.
• BV. i. 87 ; A9S. v. 20. 6 ; 993. viii. 6. 4.
• BV. i. 99. 1; A98. vii. 1. 14.
>• BV. i. 148; A9S. v. 20. 6; 998. viii. 6. 6.
221]
[—iv. 31
The Prfthya Sadaha—Second Day
iv. 31 (xx. 3). Indra as deity supports the second day, the Pancada$a Stoma, the Brhat Saman, the Tristubh metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has not either ( hither ’ or ( forward’, that which has (the word) ( stand’ is a symbol of the second day. That which contains (the word) ‘ upright (the word) ‘ towards (the word) ‘ between (the word)' strong ’, (the word) ‘grow’, (the fact) that in the middle Pada the deity is mentioned, that the atmosphere is referred to, that which is connected with the Brhat, that which is connected with the Tristubh, the present tense, these are the symbols of the second day. ‘ Agni we choose as envoy ’ in the Ajya 1 * * of the second day; the present tense on the second day is a symbol of the second day. ‘ O Vayu, thy thousands ’ is the Praiiga 8 ; as containing (the word) ‘ grow ’ on the second day 8 in ‘ The Soma hath been pressed, O ye that make holy order to grow it is a symbol of the second day. f Lord of all men ’ and ‘ Indra is the Soma drinker alone ’ are the strophe and antistrophe of the Marutvatiya 4 5 ; as containing (the words) ‘grow’ and ‘between’ on the second day it is a symbol of the second day. ‘ O Indra, come nearer ’ is the normal Pragatha 0 ; 1 Arise up, O Brahmanaspati ’ is that for Brahmanaspati 6 ; as containing (the word) ‘upright ’ it is on the second day a symbol of the second day. ‘ Agni, the leader’, ‘Thou, O Soma, with inspiration’, and ‘They swell the waters’ are the normal inserted verses. 7 ‘ Sing aloud to Indra ’ is the Marutvatiya Pragatha 8 ; as containing (the word) ‘ grow ’ on the second day in ‘ Where¬ with men, making holy order to grow, produced the light’, it is a symbol of the second day. ‘ O Indra, lord of the Soma, drink this Soma ’ is the hymn 9 ; as containing (the word) ‘ strong ’ on the second day in 10 ‘ In unison with the Budras, show thyself strong/ it is a symbol of the second day. ‘ Thee we invoke’ and ‘Do thou come to the worshipper’ are the Brhat as Prstha 11 ; on the Brhat day, the second day, (it is) a symbol of the second day. ‘ Since he hath conquered ’ is the normal inserted verse. 12 ‘ Both let him hear for us ’ is the Pragatha of the Saman; 13 as containing ‘ What here to-day and what was yesterday ’ on the Brhat day, the second day, (it is)
1 RV. i. 12; A$S. vii. 10. 8 ; $$8. x. 3. 2.
* RV. ii. 41; A$S. vii. 6. 2 ; $$S. x. 8. 5.
* RV. ii. 41. 4.
4 RV. riii. 08. 4-6 ; 2. 4-6. outer ia in viii. 2.
5; vrdh in 68. 6; A$S. rii. 6.6; $$S. x. 3.6.
5 RV. viii. 68. 5 and 6 (already cited in AB.
ir. 29).
* RV. i. 48. 1 and 2.
T RV. iii. 20. 4; i. 91. 2 ; i. 64. 6 (already
cited in AB. iii. 18); A$S. v. 14. 17.
* RV. viii. 98. 1 and 2 ; A$& vii. 8. 2; $$S. x. 18. 10.
8 RV. iii. 82 ; A$S. vii. 6. 4; $98. x. 3. 8. RV. iii. 82. 2.
11 RV. iv. 46. 1 and 2; viii. 61. 7 and 8;
A$S. v. 16.8; 9$S. vii. 20.4. Probably aa shown in iv. 29 (cf. v. 1,4) by rolAontenan the reading should be brhat prstham here and elsewhere, not as a compound.
12 RV. x. 74. 6 (already cited in AB. iii. 22). “ RV. viii. 61. 1 and 2; A$& vii. 8.18; $$S.
vii. 20. 7.
iv. 31—] The, Soma Sacrifice [222
a symbol of the second day. ' This steed, god-strengthened ’ is the normal Tarksya 14 (hymn).
iv. 32 (xx. 4). ‘ Thy nearest, furthest help ’ is the hymn j 1 as containing (the word) 1 strong ’ on the second day in ‘ Slay the strong ones, make them depart ’, it is a symbol of the second day. ‘Let every man of the god that le&deth ’, c That desirable of Savitr ’ and ‘ Lord of all, lord of the good’ are the strophe and antistrophe of the Vai$vadeva 2 ; on the Brhat day, the second day, they are a symbol of the second day. ( Up the god Savitr with the golden ’ is (the hymn) to Savitr 3 ; as containing (the word) ‘ upright ’ on the second day it is a symbol of the second day. 4 They, sky and earth, all weal producing ’ is (the hymn) to sky and earth 4 ; as containing (the word)
‘ between * on the second day in ‘ Between the two bowls of high birth he moveth ’, it is a symbol of the second day. ‘ They have wrought the car, well rounded, whose skill is known ’ is (the hymn) to the Rbhus 5 ; as con¬ taining (the word) ‘ strong 9 on the second day in ‘ They have wrought the two bay steeds that draw Indra, with strong wealth ’, it is a symbol of the second day. ‘ The charioteer of the sacrifice, the lord of the folk ’ is (the hymn) to the All-gods; 6 as containing (the word) ‘ strong ’ on the second day in ‘The strong beacon, the holy one, hath attained the sky’ it is a symbol of the second day. This hymn is by Qaryata. The Angirases were performing a sacrificial session for the world of heaven; whenever they came to the second day they used to go wrong. Them Qaryata Manava made to recite this hymn on the second day; then indeed did they discern the sacrifice, the world of heaven. In that he recites the hymn on the second day, (it serves) to discern the sacrifice, to reveal the world of heaven. ‘ The might of the swift, strong, ruddy one’ is the beginning of the Agnimaruta 7 ; that which contains (the word) ‘ strong ’ on the second day is a symbol of the second day. ‘ To the strong host, the majestic, the wise ’ is (the hymn) to the Maruts 8 ; that which contains (the word) ‘ strong ’ on the second day is a symbol of the second day. ‘ To Jatavedas let us pour the Soma’ is the normal verse to Jatavedas. 9 ‘With the sacrifice make Jatavedas^ to grow’ is (the hymn) to Jatavedas; 10 that which contains (the word) ( grow ’ on the second day is a symbol of the second day.
14 RV. x. 178 (already cited in AB. iv. 20); » RV. i. Ill; A?S. v. 18. 5; ffS. viii. 3. 14.
A9& vii. 1. 18. _ « RV. x. 92; A£S. vii. 4. 12; 99 S. x. 8. 14.
1 RV. vi. 25; v. 8 is that cited below.; A<^S. For 9&ry&ta see Vedir, Indtx, ii. 875.
vii. 6. 4 ; 998 . x. 8. 9. » RV. vi. 8; A 9 S. vii. 4. 18; 99 S. x. 8 . 16.
* RV. v. 60.1 and iii. 62. 10 and 11; v. 82. » RV. i 64; A. 9 S, vii. 4.18 ; 99 S. x. 8.16.
7-9 ; A 9 S. vii. 6. 6; 99 S. x. 8.11-18. » RV. i. 99. 1 (already eited in AB. iv. 80) ;
s RV. vi. 71. 1-8 ; A 98 . vii 4. 12 ; 99 S. x. A 9 S. vii. 1.14.
. 4. 14. >• RV. ii. 2; A 9 S. vii 4. 18.
* RV. i 160; A 98 . vii. 4. 12; 99 S. x. 8. 14.
PAtfCIKA V
The Soma Sacrifice ( continued ).
ADHYAYA I
The Pr§thya Sadaha (continued).
The Third and Fourth Days.
v. 1 (xxi. 1). The All-gods as deities support the third day, the Saptadafa Stoma, the Vairtya S&man, the Jagati metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has the same endings is a symbol of the third day; that which con¬ tains (the word) ‘horse’, (the word) ‘end’, that which is repeated, that which is alliterated; that which contains (the word) ‘stay’, the word ‘surpass’, (the word) ‘three’, that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, that yonder world is referred to, that which is connected with the Virupa, that which is connected with the Jagati, the past tense, these are the symbols of the third day, 1 Yoke thou those best fitted to invoke the gods, thy steeds, O Agni, like a charioteer ’ is the Ajya 1 of the third day. By the third day the gods went to the world of heaven; the Asuras and the Raksases sought to hinder them. They kept prospering (saying) ‘ Become misshapen, become misshapen ’; in that they kept prospering (saying) ‘ Become misshapen, become misshapen,’ theVairupa Saman came into existence; that is why the Vairupa has its name (misshapen). They followed after them; they were united with them; them, having become horses, they smote away with their hoofs. In that, having become horses, they smote them away with their hoofs, that is why horses have their name. He attains whatever he desires who knows thus. There¬ fore a horse is the swiftest of animals; therefore a horse strikes backwards with his foot. He smites away evil who knows thus. Therefore this Ajya contains (the word) ‘ horse ’; on the third day it is a symbol of the third day. ‘O Vayu, come for enjoyment’, ‘O Vayu, come from the sky, auspicious’, ‘With Indra Vayu, of these pressed draughts’, ‘Indra and
1 BY. viii. 75. Gf. KB. xxii. S-5 for the third day. See A$S. vii. 10.4 ; ££S. x. 4.2. The derivation of the Vairupa is remarkable, but no other version is really possible.
V. 1—]
[224
The Soma Sacrifice
Varuna we’, c 0 A$vins come hither’, ‘Come to that pressed with the stones’, 1 In unison with the All-gods ’, ‘ Dear for us among the dear ’ is the Prattga * in Usnih verses; that which has similar endings on the third day is a symbol of the third day. ‘ It for great gain ’ and * Three Soma draughts for Indra ’ are the strophe and antistrophe of the Marutvatiya 3 ; that which has alliteration and contains (the word) ‘ three ’ on the third day is a symbol of the third day. ‘ O Indra come hither ’ is the normal Pragatha 4 . ‘ For¬ ward now Brahmanaspati ’ is (the Pragatha) to Brahmanaspati 6 ; as con¬ taining an alliteration on the third day it is a symbol of the third day. ‘Agni, the leader’, ‘Thou, O Soma, with inspiration’, ‘They swell the waters ’ are the normal inserted verses. 0 ‘ No one hath surpassed the chariot of Sudas, nor caused it to pause’ is the Marutvatiya Pragatha 7 ; as con¬ taining (the word) ‘ surpass ’ at the third pressing, it is a symbol of the third pressing. ‘ Three friendships hath man’s worship ’ is the hymn 3 : that which contains (the word) ‘ three ’ on the third day is a symbol of the third day. ‘ If a hundred skies, O Indra, were thine ’ and ‘ If, O Indra, as many as thou ’ are the Yairupa as Prjtha 9 ; on the Rathantara day, the third day, this is a symbol of the third day. ‘ Since he hath conquered ’ is the normal inserted verse. 10 In ‘ Towards thee, O hero, we utter praise ’ he brings back the basis of the Rathantara, 11 for this day is connected with the Rathantara in its place. ‘ O Indra, threefold protection ’ is the Pragatha of the Saman 18 ; as containing (the word) ‘ three ’ on the third day it is a symbol of the third day. ‘ This steed, god-strengthened ’ is the normal T&rksya 13 (hymn).
v. 2 (xxi. 2). ‘ Who is bora first the thinker ’ is the hymn 1 ; that which has the same endings on the third day is a symbol of the third day. It has (the words) ‘ He, O men ’; (the hymn) with (the words) ‘ He, O men ’ is the power of Indra; on it being recited power enters Indra. As to this the Saman singers say ‘ On the third day those of many verses recite the power of Indra \ It is by Grtsamada. By it Grtsamada went to the dear abode of Indra; he conquered the highest world; he goes to the dear abode
* RV. v. 51. 8 with viii 26. 28-25 ; v.61.6-8;
72.1-8; 76.7-9 ; 40.1-8 ; vii. 84.16-17 ; vi. 61. 10-12; AflS. vii. 10. 5; 99S. x. 4.5.
8 RV. Yiii. 68. 7-9; 2. 7-9; Af& vii 10. 8; 90S. x. 4. 6.
* RV. yiii. 68. 5 and 6 (already eited in AB.
iv. 29).
8 RV. i 40. 5 and 6 (already oited in AB. iv. 29).
8 RV. iii. 20. 4; i. 91. 2; i 64. 6 (already cited in AB. iii. 18; iv. 81).
7 RV. vii. 82. 60. Here is found a form of
ram which explains ratavat; A£S. vii.
8 . 2 .
8 RV. v. 29; A$S. vii. 7. 1; 99S. x. 4. 8.
8 RV. viii. 70. 5 and 6; vii 82. 18 and 19; A9S. vii. 10. 8.
10 RV. x. 74. 6 (already oited in AB. iii 22) ;
A9S. v. 16. 21; 99 S. vii 20. 6.
11 RV. vii. 82. 22 and 28; see above AB. iv.
29.
18 RV. vi. 46. 9 and 10; A9S. vii 8.19; 99S. x. 4. 10.
18 RV. x. 170; A9S. vii. 1.18.
1 RV. ii. 12; A9S. vii. 7.1; 99& x. 4. 11.
225]
[—v. 3
The Pr§thya Sadaha—Third Day
of Indra, he conquers the highest world who knows thus. ‘ That of Savitp we chose ’ and ‘ To-day for us, O god Savitr 9 are the strophe and anti¬ strophe of the Vai$vadeva *; on the Rathantara day, on the third day, it is a symbol of the third day. 1 That desirable greatness of Savitr the god 9 is (the hymn) to Savitr 8 * 10 ; greatness is the end; the third day is the end; on the third day it is a symbol of the third day. ‘ With ghee sky and earth enveloped 9 is (the hymn) to sky and ea 5 rth 4 ; in c Mixed with ghee, drop¬ ping ghee, ghee anointed 9 there is repetition and alliteration; on the third day this is a symbol of the third day. 1 Bora without steed, without reins, worthy of praise 9 is (the hymn) to the Rbhus 6 ; as containing (the word) ‘ three’ on the third day in 1 The chariot of three wheels ’, it is a symbol of the third day. 1 Those who from afar would assume kinship 9 is (the hymn) to the All-gods 8 ; from afar is the end; the third day is the end ; on the third day it is a symbol of the end. That is by Gaya; by it Gaya Plata went to the dear abode of the All-gods; he conquered the highest world ; he goes to the dear abode of the All-gods; he conquers the highest world who knows thus. 1 To Vai^vanara, the praise, increasing holy order 9 is the beginning of the Agnimaruta 7 ; the praise is the end; the third day is the end ; on the third day it is a symbol of the end. ‘ Pouring showers, the Maruts, of daring might 9 is (the hymn) to the Maruts 8 with much to be recited; what is much is the end; the third day is the end; on the third day it is a symbol of the third day. 1 To J&tavedas let us pour the Soma ’ is the normal (verse) to J&tavedas. 0 1 Thou, O Agni, the first Angiras, the Rsi ’ is (the hymn) to Jata * vedas 10 ; that with the same beginning on the third day is a symbol of the third day. In * Thou 9 and ‘ Thou 9 he refers to the several sets of three days, for continuity. With sets of three days, un¬ interrupted and continuous, they proceed who proceed knowing this. 11
v. 3 (xxi. 3). The Stomas are fully obtained, the metres obtained on the third day; verily this only is leftover,namely speech alone. 1 This one element is three syllables; speech is one element, element is three syllables ; this is the third set of three days, speech one, Go one, Dyo one. Therefore indeed
2 BY. y. 82.1-8 and 4-6; see also AB. iv. 80.
* BY. iv. 68.1-8; A^S. vii; 7. 2.
4 BY. vi. 70. 4-6 ; A$S. vii. 7. 2.
5 BY. iv. 86 ; A?S vii. 7. 2.
4 BY. x. 68 ; A£S. vii. 7. 2.
7 BY. iii. 2 ; A£S. vii. 7. 2.
8 BY. ii. 84 ; A$S. vii. 7. 2.
• BY. i. 99. 1; above AB. iv. 80; A(S. vii. 1.
14.
10 BY. i. 81; A9& vii. 7. 2.
29 [e o.». u]
11 ninrtia is clearly the alliteration produced by repetitions of one vowel or consonant; Sftyana shows this in his definition(though he gives another) as svarcmfefendkfarandm . • . Ovartanena where rfpfa—especially, not * with adifference ’ asWeber (Bid. Stud ix. 286, 286) thinks, a view which does not suit BY. vi. 70.
1 Of. ?B. vi. 8. 1. 48.
v. 3—] The Soma Sacrifice [226
speech supports the fourth day. In that on the fourth day they utter the sound o 2 , they extend this syllable, they make it to grow, they magnify 8 it, to support the fourth day. The sound o is food; when the farmers run about shouting, thus does food come into existence; in that on the fourth day they say the sound o, verily thus they produce food; (it serves) for the produc¬ tion of food. Therefore the four days contain (the word) ‘ bom ’. ‘ With the first four syllables should he say o’ they say; cattle are four-footed; (verily it serves) to win cattle. * With three syllables should he say o * they say; there are three threefold worlds ; (verily it serves) to conquer these worlds. ‘ With one syllable should he say o * used Langalayana Brahman MaudgaJya to say; ' Speech has one syllable ; he says o in truth now who says o with one syllable ’. With two syllables should he say o, for a support; man has two supports, cattle four feet; verily thus he makes the sacrificer with two supports to find support in fourfooted cattle. Therefore should he say o with two syllables. At the beginning in the morning litany he says o; by the mouth offspring eat food; at the beginning of proper food he places the sacrificer. In the middle in the Ajya Qastra he says o ; in the middle food quickens offspring; verily thus in the middle of proper food he places the sacrificer. At the beginning 4 in the midday he says o; by the mouth offspring eat food; verily thus at the beginning of proper food he places the sacrificer. Thus on both sides he grasps the saying of o with the pressings, to grasp proper food.
v. 4 (xxi. 4). Speech as deity supports the fourth day, the Ekavinfa Stoma, the Vairaja Saman, the Anustubh metre. With it according to the deity, the Stoma, the Saman, the metre he prospers who knows thus. That which has ‘ hither* and ‘ forward* is a symbol of the fourth day, for the fourth day is the first day over again. That which contains (the word ) 9 yoke/, (the word) ‘chariot*, (the word) ‘swift’, (the word) ‘drink*, (the fact) that the deity is mentioned in the first Pada, that this world is referred to, that which contains (the word) ‘ bom *, (the word) ‘ call ’, (the word) ‘ bright *, that which is the symbol of speech, that which is by Vimada, that which is sounded, that which has various metres, that which is deficient, redundant, that which is connected with the Vairaja, that which is connected with the
9 The Nyfifikha is dealt with at length in AfS. vii. 11. It is in the morning litany to take place at the second syllable of each half verse and consists in altering the
vowel of that syllable to 08 "OOOOO 08
ififtfifo 08'ooo, with accents on the three protracted 0 sounds. In the Ajya it is used in the third Padas, save in the
last verse, A£S. vii. 11. 8.
8 The monstrous pravibh&vayifanti was read by S&yana whose explanation is prdbhut- vam vibhvUvam v&kfarasya karium ichanit, and it is kept in the Anand. ed.
4 See AQ8. vii. 11. 28. The NyOnkha is appropriate to the fourth day. Cf. KB. xxii. 7.
227 ]
The Prsthya Sadaha—Fourth Day [—v. 4
Anustuhh, the future, that which is a symbol of the first day; these are the symbols of the fourth day. 4 With offerings for ourselves Agni * 1 is the Ajya of the fourth day; it is by Vimada and is sounded 8 ; being of the seer who is sounded, on the fourth day it is a symbol of the fourth day. It is of eight verses in Pankti; the sacrifice is fivefold, cattle are fivefold; (verily it serves) to win cattle. These are ten Jagatl verses; this set of three days has the Jagati at the morning pressing; thereby is there a symbol of the fourth day. They are fifteen Anustubhs, for the day is connected with the Anustubh; thereby is there a symbol of the fourth day. They are twenty Gayatri verses, for this day is a repeated introduction; thereby is there a symbol of the fourth day. This hymn, unsung, unrecited, unexhausted, is the sacrifice made manifest. In that this is the Ajya of the fourth day, verily thus from the sacrifice they extend the sacrifice; verily thus they revert again to speech for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus, 1 0 Vayu, for thee the pure hath been prepared ’, * Enjoy the fresh offerings ’, 1 0 Vayu, a hundred bay steeds ’, * With Indra, O Vayu, of these pressed draughts ’, ‘ O wise one, those of good insight ’, * Hither to us with all aids ’. * This for you I have sent forth ’, 4 Away the wicked foe \ and 4 O best of mothers, O chief of streams ’, are the Praiiga 8 in Anustubhs; (the words) 1 hither ’, 4 forward ’, and ‘ pure 9 on the fourth day are symbols of the fourth day. ‘Thee with the sacrifices we invoke 9 is the beginning 4 of the Marutvatiya ; as regards ‘ we invoke 9 , this day is to be secured as it were; thereby is there a symbol of the fourth day. ‘ This Soma juice hath been pressed, O bright one 9 , ‘ O Indra, come nearer 9 , ‘ Let Brahmanaspati move forward 9 ‘ Agni the leader 9 ‘ Thou, O Soma, with inspiration 9 ‘ They swell the waters \ ‘ Forward to Indra, the great 9 are the continuation 6 (of the Marutvatiya) being the same as that of the first day; on the fourth day this is a symbol of the fourth day. ‘ Hear our call, O Indra, harm us not 9 is the hymn 6 ; as containing (the word) ‘ call 9 on the fourth day, it is a symbol of the fourth day. r Indra with the Maruts, the bull, for joy 9 is the
1 RV. x. 21; A0S. yii. 11. 14, 17; 00S. x. 5. 2. For this day see KB. xxii. 6-9.
1 Doubtful in sense: S&yana connects, but no doubt wrongly, with the Nyunkha, which is indeed used in both x. 21 and 22 (see below AB. v. 6), but also in the morning Utany, which is not by the sage Vimada. Possibly the reference is to the feet that both hymns begin with rough sounds («nr rktibkih and kuha grata indra#). Weber (/nd. Stud. ix. 286) renders ( the seer distinguished by (Wohl-) Klangcom*
paring viribhita in oomm. on P&n. vii. 2. 18. Haug’s view is 1 contained in an alliteration in it (vi vo made) *.
• RV. iv. 47.1; 48. 1, 6 ; 47. 2-4 ; ▼. 66.1-8;
vii. 24. 4-6; vi. 44. 4-6 ; 61. 18-16 ; ii. 41.1-8; A08. vii. 11. 22; 90S. x. 6. 4.
4 RV. viii. 68.10-12 ; A0S. vii. 11. 24 ; 008. x. 6. 6.
• RV. viii. 2.1-8; 68.6,6; i. 40. 8, 4 ; iu. 20.
4 ; i. 91. 2; 64. 6; viii. 89. 8 ; i0S. vii. 2. 24; 00S. x. 6.6, 7; above AB. iv, 29.
• RV. ii. 11; A0S. vii. 11. 26; 008. x. 6. 8.
V. 4—]
The Soma Sacrifice
[228
hymn 7 ; as containing (the word) ‘ call' in * * Dread, giver of strength, let ns call him ’ on the fourth day, it is a symbol of the fourth day. This is in Trigtubh. With this (hymn), with its feet supported, he maintains the pressing; verily thereby it leaves not its place. 'Him the cunning I call ’ is the conclusion 9 ; as containing (the word) call on the fourth day it is a symbol of the fourth day. These are G&yatri verses; the G&yatri support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore in the Gayatri verses he inserts a Nivid, ‘Drink the Soma, O Indra, let it gladden thee’ and ‘ Hear the callof the much drinking stone’ are the Vairaja as Prasha 10 ; on the Brhat day, the fourth day, it is a symbol of the fourth day. ‘ What he hath conquered ’ is the normal inserted verse n . In ‘ Thee we invoke ’ he makes to follow the basis 12 of the Brhat, for the day is connected with the Brhat in place. ‘ Thou, O Indra, in the conflicts * is the Pragatha of the S&man 13 ; as containing (the word) ‘ bora ’ in * slaying imprecation, cause of birth ’ on the fourth day, it is a symbol of the fourth day. ‘This steed, god- strengthened ’ is the normal T&rksya M (hymn).
v. 5 (xxi. 5). ‘ Where is Indra famed, in what to-day 1 ’ is the hymn 1 by Yimada, which is sounded; being of the seer who is sounded, on the fourth day it is a symbol of the fourth day. ‘ Of thee the roarer, the bull self¬ ruling ’ is the hymn 2 ; as containing (the word) ‘ bora * on the fourth day in ‘ Dread, deep, by birth, to the dread ’ it is a symbol of the fourth day. It is a Tristubh; with it with its feet supported he maintains the pressing; 3 thereby it leaves not its place. ‘Him of you ever enduring ’ is the con¬ clusion. ‘Secured in all speech* (he says); this day is to be secured as it were; thereby is there a symbol of the fourth day. They are G&yatri verses; the Gayatri verses support the midday (pressing) of this set of three days: that metre is a support in which a Nivid is inserted; there¬ fore in the Gayatri verses, he inserts a Nivid. ‘ Let each man of the god that leadeth ’; ‘ That desirable of Savitr ’, and ‘ God of all, lord of the good ’ are the strophe and antistrophe of the Vaipvadeva 4 ; on the Bjrhat day, the fourth day, it is a symbol of the fourth day. ‘ Let the god, Savitr, with fair jewels come hither ’ is (the hymn) to Savitr 3 ; (the word).‘ hither ’ on the fourth day is a symbol of the fourth day. ‘ Forward the sky and earth
• RV.iii.47; A9S.vii. 11. 26; 9?S. x. 5. 8.
• BV. iii. 47. 5.
• BY. viii. 76. 18; A$S. viU. 8. 2; 99 a x.
6 . 8 .
>• BV. vii. 22.1-8 99& x. 6. 9.
» BY. x. 74.6; see above AB. iv. 29.
» BV. vi. 46.1 and 2; aee AB. iv. 81.
and 4-«;'Ag& vii. 11.27;
>* BV. viU. 99. 6 ; A 9 S. vii. 8. 19.
14 BV. x. 178; A9& vii. 1.18.
1 BV. x. 22; ACS. vii. 11.28; 998. x. 6. 20.
• BV. iii. 46; A?S vii. 11. 28; 99& x. 6.80.
• RV.viU.92.7-9; A 9 S.VUL 8 . 2; 998 .x. 5.20. 4 BV. v. 60.1; Ui. 62. 10,11; v. 82. 7-9; see
above AB. iv. 89.
• BV. vU. 46; AgS. viU. 8. 4; 998. x. 6. 28.
229] The Pr§thya Sctdaha—Fourth Day [—v. 6
with sacrifices, with homage ’ is (the hymn) to sky and earth 6 ; (the word) ‘ forward ’ on the fourth day is a symbol of the fourth day. ‘ Forward to the Bbhus like a messenger shall I speed my speech ’ is (the hymn) to the Bbhus 7 ; (the words) ‘ forward ’ and ‘ Shall I speed my speech ’ are symbols of the fourth day. ‘ Forward the pure, the divine, hymn ’ is (the hymn) to the All-gods *; (the words) ‘ forward ’ and ‘ pure ’ on the fourth day are symbols of the fourth day. These are in varied metres, there are verses of two Fadas, there are verses of four Fadas; thereby is there a symbol of the fourth day. * Let us enjoy the loving kindness of Vaiyvanara’ is the beginning of the Agnimaruta 9 ; as containing (the word) * bom ’ in ‘ Bom hence ’ on the fourth day it is a Bymbol of the fourth day. ‘ Who are these heroes revealed, of one home ? ’ is (the hymn) to the Maruts 10 ; as containing (the word) ‘ birth ’ in ‘ No man knoweth their place of birth on the fourth day it is a symbol of the fourth day. These are in varied metres; there are verses of two Padas, there are verses of four Padas; thereby is there a symbol of the fourth day. ' To Jatavedas let us pour the Soma’ is the normal (verse) to Jatavedas 11 . ‘Agni men with devotion from the fire sticks ’ is (the hymn) to Jatavedas 12 ; as containing (the word) ‘ bom ’ in ‘ By movements of the hands have made to be bom ’ on the fourth day it is a symbol of the fourth day. These are in different metres; there are Viraj verses, there are Tristubh verses; thereby is there a symbol of the fourth day.
ADHYAYA II
The Pr§thya f$addha (continued).
The Fifth and Sixth Days.
v. 6 (xxii. 1). The cow as deity supports the fifth day, the Trinava Stoma, the Qakvara Saman, the Pankti metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has not (the words) ‘ hither ’ and ‘ forward that which has (the word) ‘ stand ’, is a symbol of the fifth day, for the fifth day is a repetition of the second day. That which contains (the word) *upright’, (the word) ' to *, (the word) * between ’, (the word) ‘ strong ’, (the word) * grow ’, (the fact) that the deity is mentioned in the middle Pada, (the fact) that the atmosphere is referred to, that which contains (the word), * milk ’, (the word)
• RV.vii.58; A^S. viii. 8. 4; £08. x. 5.28. >• BV.vU.68; AyS. viii, 8. 4; yy& x.6.84.
i RV. iv. 88; A£& mi. 8. 4; ypS. x. 6.88. u BY. i. 9». 1; l£S. viL 1.14.
• RV. vii. 84; AyS. viii. 8.4; yy8. x. 5. 28. « BV. vii. 1; Ays. viii. 8. 4; yy8. differs.
• RV. i. M: A 98 . viii. 8. 4; yys. differs.
v. 6—] The Soma Sacrifice [230
‘ udder (the word) ‘ cow ’, (the word) * dappled (the word) ‘ be drunk that which is a symbol of cattle, that which has an addition,—for cattle are as it were of varied size—that which is connected with the Jagati—for cattle are connected with the Jagati—, that which is connected with the Bphat— for cattle are connected with the Brh&t—, that which is connected with the Pankti—for cattle are connected with the number five—, that which is desirable—for cattle are desirable, that which contains (the word) ‘ obla¬ tion ’—for cattle are the oblation—, that which contains (the word) ‘ form ’ —for cattle are form—, that which is connected with the Qakvara, that which is connected with the Pankti, the present tense, that which is a symbol of the second day; these are symbols of the fifth day. ‘ This guest of yours waking at dawn ’ is the Ajya 1 * 3 of the fifth day; it is in Jagati, contains an addition, is a symbol of cattle and so on the fifth day it is a symbol of the fifth day. ‘ Hither to us the sacrifice, touching the sky ’, ‘Hither to us, O Vayu, to the great rite’, ‘With the chariot of broad radiance ‘ The many, sun-eyed * These morning offerings you’, * Drink the pressed draught, rich in sap ’, * Each god for grace ’, and ‘ A great speech dost thou sing ’ are the Praiiga * in Brhati ; on the fifth day it is a symbol of the fifth day. ‘ When with the folk of the five peoples ’ is the beginning of the Marutvatiya 9 ; (the word) ‘ of the five peoples ’ on the fifth day is a symbol of the fifth day. ‘ Indra is the Soma drinker alone ’, ‘ O Indra, come near ’, ‘ Rise up, O Brahmanaspati, ‘ Agni the leader ’, * Thou, O Soma, with inspira¬ tion’, ‘They swell the waters’, and ‘Sing aloud to Indra’ are the continuation 4 , being the same as that of the second day; on the fifth day it is a symbol of the fifth day. ‘ Thou art the helper of him who presseth, who plucketh the grass ’ is the hymn 9 ; as containing (the word) ‘ be drunk ’, and being in the Pankti metre, and of five Padas, on the fifth day, it is a symbol of the fifth day. ‘Thus in the Soma, in the drink’is the hymn 8 ; as containing (the word) ‘ be drunk ’ and being in the Pankti metre and of five Padas, on the fifth day it is a symbol of the fifth day. ‘ O Indra, drink; for thee is it pressed to be drunk ’ is the hymn 7 , containing (the word) ‘ be drunk ’ and in the Tris^ubh metre; with it with its feet supported he maintains the pressing; thereby it departs not from its abode. ‘O Indra witll the Maruts, O bounteous one ’ is the conclusion 8 . It has neither (the word) ' hither' nor
1 BY. vi. 16; A?S. vii. 12 . 6 ; 99 s. x. 6 . 2 . Cf. KB. xxiii. 1.
* RV.viii. 101.9,10;46.26; iv.46. 6 , 6 ,7;vii. 66 . 10 - 12 ; 74.1-8; vili. 8 .1-8; 27.18-16; vii. 96.1-8; A 98 . vii. 12. 7; 99 s. x. 6 . 6 .
3 BY. viii. 68 . 7; I 9 S. viL 12.9; 99 S. x.6.8.
« BY. viii. 2. 4; 68 . 6 ; i. 40.1; ill. 20. 1; i.
91.2; 64. 6 ; viii. 89.1; A 98 . vii. 12. 9; AB. iv. 29; 998. x. 6 .9 differs.
• BY. viii. 86 ; AGS. vii. 12. 9; 998 . x. 6 . 9.
• RV. i. 80; ACS. vii. 12 . 9; 998 . x. 6 . 9.
7 BY. vi. 40; A 98 vii. 12. 9 ; 99 S. differs.
• BV. viii. 76. 7-9; I 9 S. viii. 8 . 2; 99 S. x.
8 . 6 .
[—V. 8
231] The Pr§thya Sadaha — Fifth Day
(the word) ‘ forward ’; on the fifth day it is a symbol of the fifth day. They are G&yatri verses; G&yatri verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore in the G&yatri verses he inserts a Nivid.
v. 7 (xxii. 2). Here they chant the Mah&n&mni verses 1 to the Q&kvara S&man; on the Bathantara day, the fifth day, it is a Bymbol of the fifth day. By them Indra fashioned himself as great; therefore are they called Mah&n&mnis; moreover these worlds are the Mah&n&mnis and these are great. Having created these worlds Prajapati had all power whatever there is here. In that having created these worlds Praj&pati had all power whatever there is here, therefore they become the Qakvari verses; that is why the Qakvaris have the name (powerful). Beyond the boundary he Created them; so that he created them beyond the boundary, they became the Simas; that is why the Simas have their name. ‘ Of the sweet thus diffused’, ‘To our pressed drink with the dappled steeds’, and ‘ Indra all made grow ’ are the antistrophe *; as containing (the words)' strong ’, ‘ dappled ’ ‘be drunk’ and ‘grow’ on the fifth day it is a symbol of the fifth day. ‘ What he hath won ’ is the normal inserted verse *. In ‘ Towards thee, O hero, we utter praise’ he makes to follow the basis 4 of the Rathantara; for this day is connected with the Bathantara in place. ‘ Not then any of thy worshippers ’ is the Prag&tha of the S&man; * as having an addition it is on the fifth day a Bymbol of the fifth day. * This steed, god strengthened ’ is the normal T&rksya * (hymn).
v. 8 (xxii. 3). ‘ Thou hast furthered our prayer in the overcoming of Vrtra’ is the hymn 1 ; asbeinginthePanktimetreandhavingfivePadasonthe fifth day it is a symbol of the fifth day. ‘ Indra hath waxed for the drink ’ is the hymn *; as containing (the word) ‘ be drunk ’ and as being in the Pankti metre and having five Padas on the fifth day it is a symbol of the fifth day. ‘ Ever for all men are thy drinkings ’ is the hymn, 3 containing (the word) ‘ be drunk ’ and in Tristubh metre; with it with its feet supported he main¬ tains the pressing; thereby it departs not from its place. ‘ Him Indra we strengthen ’ is the conclusion 4 ; as being a symbol of cattle in ' May he become a strong bull’ on the fifth day it is a symbol of the fifth day.
1 Gp. above AB. iv. 4; KB. xziii. 2. The mode of using the verses in the case of the Pjstha Stotra being in the 9&fc yara is given in A£& vii. 12.10-14 ; 9£S. x. 6 . 10-18.
* BY. L 84.10; viii. 98. 81; i. 111. 1; A$a vii. 12.15. 99^. differs here and in the rest.
’ BY. x. 74. 6; see AB. iv. 29.
« BY. vii. 82. 22, 28 ; see AB. iv. 29.
* RV. vii. 82. 1 and 2; vii. 8. 19.
< BV. x. 178; A 98 . vii. 1. 18.
> v. 8. BV. viii. 87; A£8. vii. 12. 16. Cf. KB. xxiii. 8.
* BV. i.8.1; A$& vii. 18. 16.
* BV. vi. 86. 1; IgS. vii. 18. 16.
* BV. viii. 98. 7-9; A^S. viii. 8. 8 j Q9& x.
6 . 16.
V. 8—J
The Soma Sacrifice [282
These are G&yatri verses; Gayatrf verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the G&yatri verses. ‘That of Savitr we choose,’ and ‘ To-day for us, 0 god Savitp ’ are the strophe and antistrophe 5 of the Yaif vadeva; on the Rathantara day, the fifth day, it is a symbol of the fifth day. ‘ Up the god Savitr of the home ’ is (the hymn) to Savitr 6 ; in ‘ May he instigate much that is desirable to the generous one ’ the desir¬ able is a symbol of cattle; on the fifth day it is a symbol of the fifth day. ‘The great ones, sky and earth, here the oldest’ is (the hymn) to sky and earth 7 * 9 ; in ‘ Roaring, the bull ’ there is a symbol of cattle; on the fifth day it is a symbol of the fifth day. ‘To us Rbhus, Vibhvan, Vaja, Indra’ is (the hymn) to the Rbhus *; cattle are Vaja (strength); as being a symbol of cattle on the fifth day it is a symbol of the fifth day. ‘ I praise the man, of good vows, with a new song ’ is (the hymn) to the All-gods *; as having an addi¬ tion and being a symbol of cattle on the fifth day it is a symbol of the fifth day. ‘The swelling oblation, unaging, in the finding of light’ is the beginning of the Agnim&ruta 10 ; as containing (the word) ‘ oblation ’ on the fifth day it is a symbol of the fifth day. ‘Even to the wise let it be a wondrous thing ’ is (the hymn) to the Maruts 11 ; as containing (the word) ‘ wonder’ on the fifth day it is a symbol of the fifth day. ‘To Jatavedas let us pour the Soma ’ is the normal (verse) to Jatavedas. 12 ‘ Agni is the Hotr, the householder, the king’ is (the hymn) to Jatavedas 13 ; as containing an addition and being a symbol of cattle on the fifth day, it is a symbol of the fifth day.
v. 9 (xxii. 4). The sixth day is a field of the gods; those who approach the sixth day approach a field of the gods. ‘ The gods dwell not in one another’s houses, nor a season in the house of a season ’ they say. Therefore in due order the priests perform the sacrifice to the seasons, not handing them over (to others). Thus they arrange in order the seasons according to the season, and place in order communities. 1 They say ‘ No directions Bhould be given with the Rtupraisas, nor should the vamt call be said with the Rtupraisas. The Rtupraisas are speech; on the sixth day speech is made up.’ If they
6 RV. v. 82. 1-8 and 4-6; see AB. iv. SO.
6 RV. vl. 71. 4-6; A$S. viii. 8. 6 ; 998 . x. 6. 18.
1 RV. iv. 56. 1-4 ; A 98 . viii. 8. 6; 99 S. x. 6 . 18.
• RV. iv. 84; A 9 S. viii. 8. 6 ; 99 S. x. 6. 18.
9 RV. vi. 49 (v. 8 is specially referred to);
A 9 S. viii. 8, 6; ffS. x. 6. 18 differs.
10 RV. x. 88 ; A£S. viii. 8 . 6 ; ft!S. x. 6 . 19.
11 RV. i. 99. 1 ; A£S. vii. 1. 14.
18 RV. vi. 15. 18-16; AfS. viii. 8 . 6 ; £9& x. 6 . 19.
1 The point is that in this case the Adhvaryu and the Yajam&na repeat their own Yfijyfts and do not leave that function to the Hotr as in the normal sacrifice to the seasons. GB. xi. 10 and 11 follow AB. v. 9-12. 4.
233]
The Pr$thya Sadaha—Sixth Day
[—v. 12
were to give directions with the Rtupraisas, if they were to say va§at with the Rtupraisas, verily thus they would go to speech when made up, weary, with galled shoulders, groaning under the yoke. But if they were not to give directions with them, if they were not to say vasat with them, they would depart from the norm of the sacrifice, from the, sacrifice, from breath, from Prajapati, from cattle they would go away. Therefore directions should be given only after that which contains a Rc, and the vasat call said only after that which contains a Rc; then they do not go to speech when made up, weary, with galled shoulders, groaning under the yoke, nor do they depart from the norm of the sacrifice, nor from the sacrifice, breath, Prajapati, cattle do they go away. 8
v. 10 (xxii. 5). In the first two pressings he inserts (verses) by Parucchepa 1 before the offering verses for the Prasthita libations; the metre of the Paru¬ cchepa (verses) is the mounting; by it Xndra mounted the seven worlds of heaven; he mounts the seven worlds of heaven, who knows thus. They say 4 Seeing that (verses) of five Padas are a symbol of the fifth day, and (verses) of six Padas of the sixth, then why are (verses) of seven Padas recited on the sixth day ? ’ By six Padas they make up the sixth day, cutting off as it were the seventh day; that they keep grasping by the seventh Pada. Verily thus they approach speech again, for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus.
v. 11 (xxii. 6). The gods and the Asuras were in conflict over these worlds. The gods by the sixth day repelled the Asuras from these worlds; taking all the wealth that was within reach, they cast 1 it into the sea. Following up they rescued by this metre the wealth within reach; in that this Pada is a repeated Pada, it is a hook to fasten on. He secures the wealth of him who hates him, he repels him from all these worlds who knows thus.
v. 12 (xxii. 7). The sky as deity supports the sixth day, the Trayastrm$a Stoma, the Raivata Saman, the Atichandas metre. With it according to the deity, the Stoma, the Saman, the metre, he prospers who knows thus. That which has the same endings is a symbol of the sixth day, for the sixth day is a repetition of the third day. That which contains (the word)
* Here the point is that the normal rule of Praisa and Yfljy* in Praisa form with vofog eall is to ho observed, subject to the concluding of either with a Rc, the verses being given by Sftyana as RV. ii. 86 and 87. See A£& viii. 1. 6-8 who prescribes Acid yakutf + Praisa + Rc + koiar yqja for the Praisa and ye yqjdmaht + ySjji- + R° + t»ufo*[for the Y%jyJL CL 9?8. x. 7. 8. fgma must be interpreted in 30 [a.o.s. si]
the light of A 9 S. and not as 1 beginning with a Rc.*
1 For them see A 98 . viii. 2. 2 and 4. The verses are RV. i. 189. 1-11; 180. 2-10. Cf. KB. xxiii. 4 and 5; 99& x. 7. 2. See also VaiU xxxi. 27 ; GB. xi. 10.
1 v. 11. The passive praupyania is an odd use, which, however, can hardly reasonably be corrected.
v. 12—]
The Soma Sacrifice
[234
1 horse (the word) ‘ end that which is repeated, that which is alliterated, that which contains (the word) ‘ stay that which contains (the word)
* surround ’, that which contains (the word) ‘ three that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, (the fact) that yonder world is referred to, that which is connected with Parucchepa, that which has seven Padas, the Nara^ansa, the Nabhanedistha, the Raivata, the Atichandas metre, the past tense, that which is a symbol of the third day; these are the symbols of the sixth day. ( He is born in the ordinance of Manu ’ is the Ajya 1 of the sixth day; as being by Parucchepa, in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘ Come to our strewn grass for enjoyment/ ‘ Let the chariot with the steeds bear you hither for aid/ ( We have pressed with the stones; O come ye *; 1 You pious men with praises, O A$vins/ ‘ Thou hast revealed the mighty, 0 Indra/ ‘ 0 strong Indra/ ‘Be it so; let it be heard/
* Hearken to us, O Agni; thou art praised/ ‘ The eleven gods in the sky/ and ‘She gave the impetuous one, canceller of debts’ are the Praiiga 2 ; as being by Parucchepa, in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘He first of the great ’ is the beginning of the Marutvatlya 3 ; the great is the end; the sixth day is the end; on the sixth day it is a symbol of the sixth day. ‘ Three Soma draughts for Indra/ ‘ O Indra, come near/ ‘ Forward now Brahmanaspati/ ‘ Agni the leader/ * Thou, O Soma, with inspiration/ ‘ They swell the waters/ ‘ No one the chariot of Sudas ’ are the continuation 4 , being the same as that of the third day; on the sixth day it is a symbol of the sixth day. ‘ The chariot which thou, O Indra, for the winning of the offer¬ ing ’ is the hymn 6 ; as being by Parucchepa, in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘ The strong with the strong in one dwelling ’ is (the hymn 6 ) ; as having the same end¬ ings on the sixth day it is a symbol of the sixth day. ‘ O Indra with the Maruts here drink the Soma ’ is the hymn 7 ; ‘ With them let him drink, the destroyer of Vrtra’ (he says); the destroyer is the end; the sixth day is the end; on the sixth day it is a symbol of the sixth day. It is in
1 RV. i. 128. C& KB. xxiii. 6 ; AfS. viii. 1 . 9; 99 s. x. 8 . 1 .
• BY. i. 186. 1-8; 4-6; 186. 4-6; 187.1-8; 189. 4-6; 188. 6 , 7 ; 189. 6 , 1, 7, 11; vi. 61. 1 - 8 ; A 9 S. viii. 1 . 12 .
8 RV. viii. 68 . 1-8: Sayana says that the argument is either that mahdndm ends the Pada or that a great thing has nothing after it. Haug suggests that mah&ntam as the strong base is the ex¬ planation ; but this is needless.
4 RV. viii.2. 7-9; 58.6and6; i. 40.6and6; iii. 20. 4 ; i. 91. 2; 64. 6; viii. 82. 10; A 9 S. viii. 1.14; see AB. v. 1.
8 RV. i. 127; A 9 S. viii. 1.14.
8 RV. i. 100: the refrain is ManUvdn no bhavatu Indra Uti ; A 9 S. viii. 1.14.
7 RV. iii. 61. 7: v. 9 contains the citation. It is noteworthy that this is not a hymn in the Samhita, but begins at iii. 61. 7. A. 9 S. viii. 1. 14 calls it tisrah ; 99®- 8 a trca . This use of sukta is not rare.
[—V. 18
236] The Pr§thya Sadaha—Sixth Day
Tris^ubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. ‘ This is he by whom this ’ is the conclusion 8 ; ‘ sky was won with the Maruts’ aid ’ (he says); won is the end; the sixth day is the end; on the sixth day it is a symbol of the end. These are G&yatri verses; Gayatri verses support the midday (pressing) of this set of three days; that metre is a support, in which a Nivid is inserted; therefore he inserts a Nivid in the G&yatri verses. ‘ Rich be ours in joint carouse ’ and ‘ Rich the praise of the rich ’ are the Raivata as Prasha 9 ; on the Brhat day, the sixth day, it is a symbol of the sixth day. ‘ What he hath won ’ is the normal inserted verse. 10 In ‘ Thee we invoke ’ he makes to follow the basis 11 of the Brhat, for this day is connected with the Brhat in place. ‘ Indra for divine service ’ is the Prag&tha 18 of the Saman; as con¬ taining alliteration on the sixth day it is a symbol of the sixth day. * This steed, god strengthened ’ is the normal Tarksya 13 (hymn).
v. 13 (xxii. 8). ‘ O Indra, come to us from afar ’ is the hymn 1 ; as being by Parucchepa, in the Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘ The greatnesses of the great one 1 is the hymn 2 ; as having the same endings on the sixth day it is a symbol of the sixth day. ‘ Thou hast become the one lord of wealth ’ is the hymn 8 ; ‘Stand on thy dread chariot, O thou of impetuous manhood’ (he sayB); standing is the end; the sixth day is the end; on the sixth day it is a symbol of the end. It is in Tristubh; with it with feet supported he main¬ tains the pressing; thereby it departs not from its place. ‘ To our pressed drank with the steeds ’ is the conclusion 4 ; as having the same endings on the sixth day it is a symbol of the sixth day. These are Gayatri verses; Gayatri verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Gayatri verses. ‘ To the god Savitr in the bowls’ is the beginning of the Vai^vadeva 5 ; as being in the Atichandas metre, on the sixth day it is a symbol of the sixth day. ‘ That desirable of Savitr ’ (he says 8 ); ‘ The evening hath come ’ is the antistrophe 7 ; what has gone is the end ; the sixth day is the end; on the sixth day it is a symbol of the
* RV.x.66.4-6; A9a viii. 8.2; 99 S.X. 6 . 9.
* HV. i.80.18-15; viii. 2.18-15; A93.viii L16. “ RY. x. 74. 6 ; see AB. It. 29.
u RY. vi. 46. 1 and 2; see AB. It. 81.
19 RV.viii. 8.6 and 6 ; AfS. vii. 8.19; ftS. x.
5.18 (fourth day: here, x. 8 . 8 , it differs). “ RV. x. 178 ; A^S. vii. 1.18.
1 RV. i. 180 ; A 9 & viii. 1. 17; 99 a x. a 9. Cf. KB. xxiii. 7. &
* RV. ii. 16; A 98 . viii. 1 .17; ££ 8 . x. a 9 .
9 RY. vi. 81. ▼. 6 is referred to; A^S. viii. 1. 17; 99S. x. 6. 16 (6th day: here it differs).
* RY. viii. 9a 81-88; A 98 . viii. 8. 2; 99 a
x. a 9.
9 See above AB. i. 19 ; A9S. viii. 1 . la
9 RY. iii. 62. 10 and 11; these form the strophe with the preceding verse; see A9a viii. 1. 18; of. 99 a x. a 11-18.
7 Cited in A 9 S. viii. 1.18.
V. 13—]
[236
The Soma Sacrifice
end. * Up the god Savitr for instigation 9 is (the hymn) to Savitr •; 4 Forever he hath stood,the bearer intent on his work * (he says); standing is the end; the sixth day is the end; on the sixth day it is a symbol of the sixth day.
' Which is the first, which is the latter of these two ? 9 is (a hymn) to sky and earth 9 ; as having the same endings on the sixth day it is a symbol of the sixth day. ‘ Why hath the best, why hath the youngest come to us V and ‘ To our sacrifice, O V&jas, O Rbhuksans 9 are (a hymn 10 ) to the Rbhus and one con¬ nected with Nara^ansa; as having (the word) ‘ three ’ on the sixth day it is a symbol of the sixth day. ‘ This dread thing he of glad speech 9 and c Those who through the sacrifice are endowed with the fee 9 are the Vaicjvadeva. 11
v. 14 (xxii. 9). He recites the Nabhanedistha 1 ; Nabh&nedistha Manava when he was performing his studentship, his brothers deprived of any share (in his father's property). Having returned he said to them 4 What have you allotted to me ? 9 1 This judgement giver, the decider 9 they replied. There¬ fore now here the sons call the father 4 The judgement giver, the decider. 9 He having gone to his father said ‘ O father, they have allotted thee to me. 9 To him said his father, 4 Do not care for that, O my boy. These Angirases are performing a sacrificial session for the world of heaven; they fall into confusion whenever they reach the sixth day ; make them recite these two hymns on the sixth day; when they go to the world of heaven they will bestow on thee the thousand which is the gift at the session. 9 1 Be it so 9 (he said); he went to them (saying) ‘Accept the Manava, O wise ones 29 . They replied to him, ‘ What dost thou desire when thou sayest this ? 9 ‘ Let me reveal to you the sixth day, 9 he replied, 4 And when ye go to the heaven, do you give me the thousand which is the gift at the session. 9 4 Be it so 9 (they said). Them he made to recite these two hymns on the sixth day; ' then indeed did they discern the sacrifice, the world of heaven. In that he recites these two hymns on the sixth day, (it is) to discern the sacrifice, to reveal the world of heaven. To him as they went to heaven they said ‘This thousand is for thee, O Brahman. 9 As he was gathering it together, a man in black garments, coming from the north, said to him 4 Mine is this; mine is what is left on the place (of sacri¬ fice). 9 He said 4 To me have they given it. 9 He replied 4 Then let us question thy father. 9 He went to his father, to him his father said 4 Did not
• RV. ii. 88 ; A?S. viii. 8.18 ; 99S. x. 8. 14.
• RV. i. 185 ; 99 S. x. 8. 14 ; A 9 & vii. 7. 8.
10 RV. i. 161. 1-18; iy. 87. 1-4 ; see A 9 S.
viii. 8. 6; 95®- x - 1- 14; nardfatisatn in S&yana’s view means * in which heroes are praised *, but cf. ZDMG. liv. 49-57.
» RV. x. 61 and 62. See AB. v. 14.
1 Cf. TS. iii. i. 9. 4. The two hymns RV. x.
61 and 62 are the N&bh&nedistha. Cf. below AB. vi. 27 ; A9®. viii. 1. 20-24 ; 99S. x. 8. 14.
1 This is taken verbally from RV. x. 62, not as suggested by Geldner vice versa ; see Oldenberg, Ifrveda-Noten, ii. 269, whose reconstruction of the legend is given, ibid. ii. 261, 262.
237] The Story of Nabhanedistha [—v. 15
they give it to thee, 0 son ? ’ ‘ They did give it/ he replied, 1 2 but a man in black garments came from the north upon me and (saying) “Mine is this; mine is what is left on the place (of sacrifice) ” has taken it away/ To him said his father,‘ His it is, 0 my boy ; but he will give it to thee/ Returning he said 1 Thine is this, O blessed one, so my father tells me \ He replied * I give it to thee who hast spoken the truth/ Therefore by one who knows thus should truth alone be spoken. The Nabhanedistha is a speech to win a thousand; a thousand comes to him, with the sixth day he discerns the world of heaven, who knows thus.
v. 15 (xxii. 10). These they call accompaniments; the Nabhanedistha, the Valakhilya, 1 the Vrsakapi,* and the Evayamarut 3 (hymns). Them he should recite together. Whichever of them he should omit, that of the sacrificer he would omit. If the Nabhanedistha, he would omit his seed; of the Valakhilyas he would omit his breaths; if the Vrsakapi, he would omit his body; of the Evayamarut, he would remove him from support, both divine and human. With the Nabhanedistha he poured seed; that he dis¬ criminated by the Valakhilyas; with (the hymn of) Suklrti Kaksivata 4 * he made (it) leave the womb (saying) ‘ That we may rejoice in thy broad pro¬ tection, O Indra/ Therefore the embryo, being larger, yet does not harm the womb which is smaller; for it is made proper by the holy power. By means of the Evayamarut he produces motion; by it set in motion all whatever there is here moves. ‘ The dark day and the bright day 9 is the beginning of the Agnimaruta 6 ; in * day and day' is there repetition and alliteration; on the sixth day it is a symbol of the sixth day. * Of the sweet juice, the Marut name, O holy ones * is (the hymn) to the Maruts 6 wherein is much to be uttered; much is the end; the sixth day is the end; on the sixth day it is a symbol of the end. € To Jatavedas let us pour the Soma * is the normal (verse) to Jatavedas. 7 * He bom of old with strength * is (the hymn) to Jatavedas 8 ; as having the same endings on the sixth day it is a symbol of the sixth day. ‘They supported/ ‘They supported/ he recites; he fears the slipping down of the end. Just as a man ties the end, twining it again and again intertwining it, or as one sticks in a peg at the end to keep (a skin) taut, so is it in that he recites ‘ They sup¬ ported ', ‘ They supported *, for continuity. With sets of three days, un- % interrupted and continuous, they proceed, who proceed knowing thus. 9
1 RV. viii. 49-59. See below AB. vi. 28.
2 RV. x. 86. See below AB. vi. 29.
• RV. v. 87. See below AB. vi. 80 and 81.
4 RV. x. 181. See below AB. vi. 29.
• RV. vi. 9. 1-8; A$S. viii. 8. 9 ; 9£S. x. 8.
15 which differs for the rest.
• RV. vii. 57; A$S. viii. 8. 9.
7 RV. i. 99. 1; A£S. vii. 1. 14.
8 RV. i. 96: dhdrayan is the refrain in d of
eaoh verse; A. 9 S. viii. 8. 9; wrongly attributed in the Vedie Concordance,
* This ohapter appears to require the Hotr himself to perform all these recitations contrary to the view in vi that the
v. 16—]
The Soma Sacrifice
[238
ADHYAYA in
The Chandomas.
v. 16 (xxiii. 1). That which has (the words) ‘ hither ’ and ‘forward’ is a symbol of the seventh day, for the seventh day is a repetition of the first day. That which contains (the word) ‘yoke’, (the word) ‘chariot’, (the word) ‘swift’, (the word) ‘drink’, (the fact), that the deity is mentioned in the first Pada, (the fact) that this world is referred to, that which contains (the word) ‘ bom ’, that which has no express mention (of the deity), the fnture tense, that which is a symbol of the first day; these are the symbols of the seventh day. ‘ From the ocean the aroma of sweetness hath arisen ’ is the Ajya 1 of the seventh day; as not containing any express mention of the deity, on the seventh day it is a symbol of the seventh day. The ocean is speech; speech wastes not away, the ocean wastes not away. In that this is the Ajya of the seventh day, verily thus from the sacrifice they extend the sacrifice; verily thus they again approach speech for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus. The Stomas are obtained, the metres are obtained on the seventh day. Just as they smear with butter again the portions cut off to refresh them, so here they perform again the Stomas and the metres to refresh them, in that this is the Ajya of the seventh day. It is in Tristubh; this set of three days has the Tristubh at the morning pressing. ‘ O Vayu, drinker of the pure, come hither to us,’ * With which thou dost come forward to the bounteous one,’ ‘ To our sacrifice hither with hundreds of steeds,’ ‘ The lively presser at the sacrifices hath arisen forward,’ ‘ The draughts delighting Indra,’ ‘ Thy hundred steeds, thy thousand,’ ‘ When forward, O Mitra and Varuna, for you they struggle,* ‘ Hither, O Nasatyas, with chariot rich in cattle,’ ‘ Come hither to us, O god, O impetuous one,’ ‘ Forward to you in the sacrifices the pious have sung,’ and ‘ Forward she hasteneth with her nourishing stream’ are the Prauga. 8 (The words) ‘ hither ’ and ‘ forward ’ on the seventh day are symbols of the seventh day. It is in Tristubh; this set of three days has the Tristubh at the morning pressing. ‘ Thee like a car for aid,’ ‘ This Soma juice hath been pressed,
V&lakhily&s, the Vrs&kapi and the Evayft- which differs considerably; see KB.
marut fell normally to the Hotrakas. xxvi. 7, 8; xvi. 6 ; A£S. xxi. & 11,
See however vi. 21, whence puts seems 12.
to have a looser sense than merely recite * BY. vii. 22.1,8, 5,2,4; 91.6; vi. 67.9-11; as it covers fatUayOni. vii. 72. 1-8; 80. 1-8; 48. 1-8; 99. 1-8;
* RV. ir. 69; A£8. viii. 9. 2; cf. QQS. x. 9 Ag& viil. 9. 2.
239]
The Chandomas
[—v. 16
O bright one/ ‘ 0 Indra come near/ ‘ Let Brahmanaspati move forward/ ‘Agni, the leader/ ‘Thou, O Soma, with inspiration/ ‘They swell the waters/ and ‘ Forward to Indra, the great ’ are the continuation, 3 being the same as that of the first day; on the seventh day it is a symbol of the seventh day. ‘ With what array, of one age, of one home ’ is the hymn; 4 as containing (the word) 1 born ’ in ‘ Neither he that is being bora nor he that is bom shall attain ’ on the seventh day it is a symbol of the seventh day. It is the ‘ With what array (hymn); the ‘ With what array 9 hymn is one producing agreement and continuing (life). By it Indra and Agastya and the Maruts came to agreement; thus, in that he recites the ‘ With that array’ (hymn), (it serves) to produce agreement. It is also life-giving; therefore for him who is dear to him he should perform the ‘ With what array ’ hymn. It is in Tris^ubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. ‘ That ram that winneth the light I glorify ’ is the hymn; 6 as containing (the word) ‘ chariot ’ in ‘ Like a strong steed the chariot hastening at the call ' on the seventh day it is a symbol of the seventh day, It is in Jagatl; Jagati verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tristubh and Jagati; cattle are a pairing; the Chandomas are cattle; (they serve) to win cattle. ‘ Thee we invoke ’, and ‘Do thou come to the worshipper’, are the Brhat as Frstha 0 on the seventh day; that is what belongs to the sixth day; the Rathantara is the Vairupa, the Brhat the Vairaja; the Rathantara the Qakvara, the Brhat the Raivata; in that there is the Brhat as Prstha, verily thus with the Brhat they support the Brhat, to avoid cleaving the Stomas. If it were to be the Rathantara, there would be a cleavage (of the Stomas). Therefore the Brhat only is to be used. ‘ What he hath won ’ is the normal inserted verse. 7 In * Towards thee, O hero, we utter praise ’ he makes to follow the basis of the Rathantara, 8 for this day is connected with the Rathantara in place. 1 Drink of the pressed draught rich in sap ’ is the Pragatha 9 of the Saman; as containing (the word) ‘ drink ’ on the seventh day it is a symbol of the seventh day. * This steed, god strengthened ’ is the normal Tarksya 10 (hymn).
8 BY. Ylii. 68. 1-8; 2. 1-8; 68. 5, 6; i. 40. 8, 4; iii. 20. 4; i. 91. 2; 64. 6 ; viii. 89. 3; see AB. iv. 29.
* RV. i. 165: v. 9 is cited ; A£S. yUi. 6. 6; 95S. x. 9. 11. For the legend of. Sieg, SagmsUtfe des figveda, pp. 115 seq.; ▼. Sehroeder, Mystorium und Mimus , pp. 91 seq., 102 seq.; Hertel, VOJ. xviii. 158;
Oldenberg, tfgveda-Nolen , i. 170.
8 RV. i. 52; A?S. viii. 6. 6 ; £$S. x. 9. 12.
6 RV. vi. 46. 1, 2; viii. 61. 7, 8; see AB. iv.
81.
7 RV. x. 74.6; see AB. iv. 29.
8 RV. vii. 82. 22, 28; see AB. iv. 29.
9 RV. vii. 8. 1, 2; see AB. iv. 29.
48 RV. x. 178 ; AfS. vii. 1.18.
V. 17 —]
The Soma Sac rifice
[240
v. 17 (xxiii. 2). ‘ I shall proclaim the mighty deeds of Indra' is the hymn; 1 the word‘ forward ’ (in ‘ proclaim ’) on the seventh day is a symbol of the seventh day. It is in Tri^ubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. ‘Towards the ram, much invoked, worthy of praise ’ is the hymn; * ‘ towards ’ is equivalent to ‘ forward ’; on the seventh day it is a symbol of the seventh day. It is in Jagati; Jagati verses support the midday (pressing) of the set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh and in Jagati; cattle are a pairing, the Chandomas cattle; (they serve) to win cattle. ‘ That of Savitr we choose,’ and ‘ To-day, for us, O god Savitr' are the strophe and antistrophe of the Va^vadeva ;• on the Rathantara day, the seventh day, it is a symbol of the seventh day. ‘Towards thee, O god Savitr’ is (the triplet) to Savitr. 4 ‘Towards’ is equivalent to ‘forward’; on the seventh day it is a symbol of the seventh day. ‘Let them come forward with weal for the sacrifice’ is (the triplet) to sky And earth; 4 * forward ’ on the seventh day is a symbol of the seventh day. ‘ This to the race divine’ is (the triplet) to the Rbhus;* as containing (the word) ‘ born ’ on the seventh day it is a symbol of the seventh day. He recites (the verses) of two Padas, 7 ‘ Come hither with thy beauty ’; man has two feet, cattle four feet; the Chandomas are cattle; (verily they serve) to win cattle; in that he recites (verses) of two Padas, verily thus he makes the sacrificer with two feet find support in four-footed cattle. ‘ Hither to our service, the songs, O Agni ’ is the (hymn) to the All-gods; 8 ‘ hither ’ on the seventh day is a symbol of the seventh day. These are Gayatri verses; this set of three days has the Gayatri at the third pressing. ‘ Vai^vanara hath produced ’ is the beginning of the Agnimaruta; * as having (the word) ‘ bora ’ on the seventh day it is a symbol of the seventh day. ‘ Forward to you, the Tristubh, food ’ is (the hymn) to the Maruts; 10 • forward ’ on the seventh day is a symbol of the seventh day. ‘ To J&tavedas let us pour the Soma ’ is the normal (verse) to Jatavedas. 11 ‘ Your envoy, with all know¬ ledge ’ is (the hymn) to J&tavedas; 12 as not having the deity mentioned on the seventh day it is a symbol of the seventh day. These are Gayatri verses; this set of three days has the G&yatrl at the third pressing.
1 BY. i. 82; A£& viii. 6. 12; not in 99 S. Ct KB. xxvi. 9,10.
* BY. i. 61; A$S. viii. 6.12; $£8. x. 9. 18,
> BY. v. 82.1-8; 4-6; see AB. iv. 29.
* BY. i. 24. 8-6; A£& viii. 9. 6.
» BY. iL 91. 19-21; £ 98 . viii. 9. 6; 99 S. x. 9.16.
* BY.i.20.1-8; £$8.viii.9.6; 9£S.x.9.16.
’ BY. x. 172; £ 98 . viii. 9. 6; 99 a x. 9.16.
• BY. i. 14; £ 98 . viii. 9. 6 .
> See £ 93 . U. 16. 2; £ 98 . viii. 9. 7. Cf. 998. x. 9.17 ; 10. 8 .
18 BY.viii. 7; £CS. vUi. 9. 7; 998 . x. 9. 17. 11 BY. i. 99. 1 ; A 98 . vU. 1. 14.
» BY. iv. 8 ; I 9 & viii. 9. 7.
241 ]
The Chandomas—Eighth Day [ —v. is
v. 18 (xxiii. 8). That 1 2 which has not (the words) ‘ hither ’ and ‘ forward that which has (the word) ‘ stand’, is the symbol of the eighth day, for the eighth day is a repetition of the second day. That which contains (the word) * upright ’, (the word) ‘ to ’, (the word) * between (the word) ‘ strong (the word) ‘ grow (the fact) that the deity is mentioned in the middle Pada, (the fact) that the atmosphere is referred to, that which has Agni twice, that which contains (the word) ‘great’, that which contains a double invocation, that which contains (the word) ‘ again ’, the present tense, that which is a symbol of the second day; these are the symbols of the eighth day. ‘ Agni for yon the god in onion with the flames ’ is the Ajya 8 of the eighth day; as containing Agni twice, on the eighth day it is a symbol of the eighth day. It is in Tristubh; this set of three days has the Tristubh at the morning pressing. 'Were not they who were made great with homage ?,’ ‘ Those rich of food, wealth gathering, the wise one,’ ‘ The dawns with fair days, spotless have dawned,'' Guardians infallible, eager envoys,’ ‘ So far as the power of the body, so far as the might,’ ‘ To you two at the rising of the sun with hymns,’ ‘ The cow milking the desire of the ancient one,’ ‘To our prayers come, O Indra, knowing,’ ‘Agni, upright, hath established the favour of the bright one’ and ‘May Sarasvati for us rejoicing’ are the Praiiga; 3 as containing (the words) ‘ to’, ‘ between’, an invocation of two deities and ‘ upright ’ on the eighth day it is a symbol of the eighth day. It is in Tristubh; this set of three days has the Tristubh metre at the morning pressing. ‘ Lord of every man,’ ‘ Indra is the Soma drinker only,’ ‘ O Indra, come near,’ * Rise up, O Brahmanaspati,’ * Agni, the leader/ ‘Thou, O Soma, with inspiration,’ ‘They swell the waters,’ and ‘ Sing aloud to Indra ’ are the continuation 4 * * being the same as that of the second day; on the eighth day it is a symbol of the eighth day. ‘ I praise great Indra in whom all ’ is the hymn; 8 as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. ‘ Even from great, O Indra, these that approach’ is the hymn;* as containing (the word) ‘ great ’ on the eighth day it is a symbol of the eighth day. ‘ Drink the Soma, towards which, O dread one, thou hast penetrated ’ is the hymn; 7 as containing (the word) ‘ great ’, in ‘ The cattle stall, being greatly lauded, O Indra ’ on the eighth day, it is a symbol of the eighth day. ‘ Great is
1 For the eighth or second Ch&ndoma see
KB. zm 11-18.
2 BY. vii. 8 ; A$S. viii. 10. 1; x. 8. 1.
It differs in detail throughout.
* BY. vii. 91. 1, 8; 90. 4; 91. 2, 4, 5; 65.
1-8; iii. 58. 1-8; vii. 28. 1-8; 89. 1-8;
95. 4-6; A$S.viii. 10. 1.
31 [«o.». m]
4 RV. Tiii. 68 . 6 ; 2. 4 ; 88. 6, 6; i. 40. 1, 2; iii. 20. 4; i. 41. 2; 64. 6 ; Tiii. 87. 1 and 2.
8 BV. iii. 19; A£S. Tiii. 7. 22.
• RV. i. 168; A$S. Tiii. 7. 22.
7 RV. Ti. 17; A$S. Tiii. 7. 22.
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Rigveda
Jan 25, 2023 21:42:01 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:42:01 GMT 5.5
[242
v. 18—] The Soma Sacrifice
Indra, man-like, spreading over mortals’ is the hymn; 8 as containing (the word) ‘great* on the eighth day it is a symbol of the eighth day. It is in Tristubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. 1 Him sky and earth of one mind ’ is the hymn ; 9 as containing (the word) 1 great ’ in ‘ When he went displaying his greatness, his power * on the eighth day it is a symbol of the eighth day. It is in Jagatl; Jagati verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh and Jagati; cattle are a pairing, the Chandomas are cattle; (verily they serve) to win cattle. Hymns containing (the word) ‘great* are recited; the atmosphere is great; (verily they serve) to obtain the atmosphere. Five hymns are recited; the Pankti has five Padas; the sacrifice is fivefold; cattle are fivefold; the Chandomas are cattle; (verily they serve) to win cattle. ‘ Towards thee, O hero, we utter praise * and 4 Towards thee for the first drink’ are the Rathantara as Prsfcha 10 on the eighth day. ‘ What he hath won * is the normal inserted verse. 11 In ‘ Thee we invoke * he makes to follow the basis 18 of the Brhat, for this day is connected with the Brhat in place.
‘ Both may he hear for us* is the Pragatha of the Saman; 13 ‘that which is lasting and that which was yesterday * (he means); on the Brhat day, the eighth day, it is a symbol of the eighth day. ‘ This steed, god strengthened ’ is the normal Tarksya 14 (hymn).
v. 19 (xxiii. 4). ‘ Many not of old to him ’ is the hymn; 1 as containing (the word) 1 great * in 4 To the great, the hero, impetuous, eager ’ on the eighth day it is a symbol of the eighth day. 4 This fame for thee, O bounteous one, though thy greatness ’ is the hymn; 8 as containing (the word) ‘great * on the eighth day it is the symbol of the eighth day. 4 Thou art great, O Indra, who by thy might* is the hymn; 3 as containing (the word) ‘great* on the eighth day it is a symbol of the eighth day. ‘Thou art great, O Indra; to thee the earth * is the hymn; 4 as containing (the word) ‘great* on the eighth day it is a symbol of the eighth day. It is in Tristubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. 4 Though the width of the sky is outspread * is the hymn; 5 as containing (the word) ‘great* in ‘Not Indra in greatness’
• BY. vi. 19; A£S. vii. 9. 22. 14 RY. x. 178; A£S. Yii. 1. 18.
• BY. x. 118; A£S. vii. 9. 22; it precede* * BY. vi. 82; A£& viii. 7. 28; ££8. x. 10. 6.
there BY. vi. 19. Cf. KB. xxiii. 12, 18w
*• RV. vii. 88. 22, 28; viii. 8. 7,8; see AB. * RV. x. 54; A£S. vui. 7.28; ££8. x, 10. 6.
iv. 29. 8 RV. i. 08; A£& viii. 7. 28; ££S. x. 10. 6.
11 RV. x. 74. 6; see AB. iv. 29. 4 RV. iv. 17; A£S. viii. 7. 28 ; ££S. x. 10. 6.
18 RY. vi. 46. 1 and 2 ; see AB. iv. 81. • RV. i. 55; A£S. viii. 7. 28 : it precedes
18 RY. viii. 61. 1 and 2; see AB. iv. 81. RY. iv. 17 there ; not in ££8.
243]
The Chandomas — Eighth Day [v, 19
on the eighth day it is a symbol of the eighth day*. It is in Jagati; Jagati verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. Pairing hymns are recited, in Tris^ubh and in Jagati; cattle are a pairing, the Chandomas cattle; (verily they serve) to win cattle. Hymns containing (the word) ‘ great 9 are recited; the atmosphere is great; (verily they serve) to obtain the atmosphere. Two sets of five hymns are recited; the Pankti has five Padas; the sacrifice is fivefold; cattle are fivefold; the Chandomas are cattle; (verily they serve) to win cattle. They are separate, five in one set, five in the other; they make up ten; the Viraj is a set of ten; the Viraj is food; cattle are food, the Chandomas cattle; (verily they serve) to win cattle. ‘ Let each man of the god that leadeth,’ ‘ That desirable of Savitr 9 and ‘ God of all, lord of the good * are the strophe and antistrophe of the Vaigvadeva.® On the Brhat day, the eighth day, it is a symbol of the eighth day. 1 The golden-handed to aid ’ is (the triplet) to Savitr 7 ; as containing (the word) 4 upright ’ on the eighth day it is a symbol of the eighth day. ‘ May the two great ones, sky and earth, for us ’ is (the triplet) to sky and earth; 8 as containing (the word) ( great 9 on the eighth day it is a symbol of the eighth day. ‘ Youthful the parents again ’ is (the triplet) to the Rbhus; 9 as containing (the word) ‘ again ’ on the eighth day it is a symbol of the eighth day. He recites (verses) of two Padas, 10 4 These worlds let us subject ’; man has two feet, cattle four feet; the Chandomas are cattle; (verily they serve) to win cattle. In that he recites (verses) of two Padas, verily thus he makes the sacrificer with two feet to find support among four-footed cattle. ‘The great aid of the gods’ is (the hymn) to the All-gods; 11 as containing (the word) 1 great 9 on the eighth day it is a symbol of the eighth day. These are Gayatri verses; this set of three days has the Gayatri at the third pressing. ‘ The righteous, belonging to all men 9 is the beginning of the Agnimaruta; 19 as containing (the word) ‘ great 9 in * Agni, of all men, the great 9 on the eighth day it is a symbol of the eighth day. ‘ The sporting troop of the Maruts 9 is (the hymn) to the Maruts; 13 as containing (the word) * grow 9 in ‘ With the taste of the sap it grew great 9 on the eighth day it is a symbol of the eighth day. ( To Jatavedas let us pour the Soma 9 is the normal (verse) to Jatavedas. 14
- RV. v. 60.1; 82.7, 8; see AB. iv. 82. 10 RV.x. 157; <?gS. x. 10. 7; Af& viii. 7. 24.
7 RV. i. 22. 6-7; A£S. viii. 10. 2; ggS. x. 11 RV. yiii. 88; A?S. viii. 10. 2; S. x.
10. 7. 10. 7.
« RV. i. 22. 18-15; A$& viii. 10. 2; $$8. x. » In AgS. viii. 10. 8 ; $$8. x. 10. 8.
10. 7. » RV. i. 87; A$a viii. 10. 8.
• RV. i. 20. 4-8 ; A$S. viii. 10. 2 ; $$8. x. RV. i. 92.1; A$S. vii. 1. 14.
10. 7.
[244
v. 19 —] The Soma Sacrifice
*0 Agni, be kind; thou art great’ is (the hymn) to Jatavedas; 15 as containing (the word) 1 great ’ on the eighth day it is a symbol of the eighth day. These are Gayatri verses; this set of three days has the Gayatri metre at the third pressing.
ADHYAYA IV
The Chandomas (continued).
v. 20 (xxiv. 1). That 1 which has the same endings is a symbol of the ninth day ; for the ninth day is a repetition of the third day. That which contains (the word) ‘ horse ’, (the word) * end that which is repeated, that which is alliterated, that which contains (the word) 4 stay (the word) 1 sur¬ pass (the word) ‘ three ’, that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, (the fact) that yonder world is referred to, that which contains (the word) 4 pure \ (the word) 4 true ’, (the word) 4 dwell ’, (the word) 4 gone *, (the word) 4 dwelling ’, the past tense, that which is a symbol of the third day; these are the symbols of the ninth day.
4 We have gone with great praise to the youngest ’, is the Ajya 2 of the ninth day; as containing (the word) 4 gone ’ on the ninth day it is a symbol of the ninth day. It is in Tristubh; this set of three days has the Tristubh metre at the morning pressing. ‘Forward to thee the pure are offered boldly ’, 4 They perceiving with true mind ’, 4 Dwelling in the sky, from the atmosphere, on the earth *, 4 Come hither to us with all boons, O Ayvins ’,
4 The Soma, O Indra, is pressed for thee ’, 4 The Brahmans, the Angirases, will attain 4 Sarasvatl pious men invoke ’, 4 Hither to us from the sky, from the great mountain’ and 4 0 Sarasvatl lead us to prosperity* are the Praiiga 3 ; as containing (the words) 4 pure 4 true *, 4 dwell ’, 4 gone and 4 house on the ninth day it is a symbol of the ninth day. It is in Tristubh; this set of three days has the Tristubh metre at the morning pressing. 4 Him for great gain’, 4 Three Soma draughts for Indra’, 4 0 Indra, come near’ 4 Forward now Brahmanaspati ’, 4 Agni, the leader ’, 4 Thou, O Soma, with inspiration ’, 4 They swell the waters ’, and 4 No one the chariot of Sudas ’ are the continuation 4 , being the same as that of the third day; on the ninth day it is a symbol of the ninth day. 4 Let Indra drink whose Soma, hail! ’
» RV. iv. 9 5 A£S. viii. 10. 8. 42. 1-8 ; x. 17. 7-9; v. 48. 11-18; vi. 61.
1 For the ninth day see KB. xxvi. 14-17. 14-16 ; A£S. viii. 11. 1; 99 s * x * H. 4,6.
• RV. vii. 12 ; A9& viii. 11. 1; 99S. x. 11.1 4 RV. viii. 68 7-9; 2. 7-9; 58. 6, 6; i. 40. 6,
with variants throughout 6; iii. 20. 4 ; i. 91. 2; 64. 6 ; vii. 82. 10.
8 RV. vii. 90. 1, 6 ; 64. 1; 70. 1-8 ; 29. 1-8; See AB. v. 1.
[—V. 21
245] The Chandomas — Ninth Day
is the hymn 6 ; the call of Hail! is the end; the ninth day is the end ; on the ninth day it is a symbol of the end. ‘ Let him say the Saman, spring¬ ing forth as of a bird ’ is the hymn 6 ; (containing) ‘ Let us sing that which becometh heavenlike ’; the heaven is the end; the ninth day is the end ; on the ninth day it is a symbol of the ninth day. 4 Stand on the steeds being yoked to the chariot ’ is the hymn 7 ; standing is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day. ‘ Those of many a poet ’ is the hymn 8 , (containing) ‘ The hymns him that standeth on the chariot ’; standing is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day. That is in Tris^ubh ; with it with its feet supported he maintains the pressing; thereby it departs not from its place. ‘ Sing ye forth to the glad one the song rich in food ’ is the hymn 9 ; as having the same endings on the ninth day it is a symbol of the ninth day. It is in Jagati; Jagatl verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted ; therefore he inserts a Nivid in the Jagati verses. Fairing hymns are recited, in Tristubh and in Jagati; cattle are a pairing; the Chandomas are cattle; (verily they serve) to win cattle. Five hymns are recited; the Pankti has five Padas; the sacrifice is fivefold ; cattle are fivefold; the Chandomas are cattle; (verily they serve) to win cattle. ‘ Thee we invoke ’ and 4 Do thou come to the worshipper ’ are the Brhat as Prstha 10 on the ninth day. ‘ What he hath won ’ is the normal inserted verse. 11 In ‘ Towards thee, O hero, we utter praise * he makes to follow the basis 12 of the Rathantara, for this day is connected with the Rathantara in place. 4 O Indr a, threefold protection 1 is the Pragatha of the Saman 18 ; as containing (the word) 4 three * on the ninth day it is a symbol of the ninth day. * This steed, god strengthened ’ is the normal Tarksya 14 (hymn).
v. 21 (xxiv. 2). 4 In thee from of old the songs have gone together, O Indra J is the hymn 1 ; as containing (the word) 4 gone * on the ninth day it is a symbol of the ninth day. 4 When shall our prayers dwell in the chariot * is the hymn *; as containing (the word) 4 dwell * it is a symbol of the end; having gone to the end he dwells as it were; on the ninth day it is a symbol of the ninth day. 4 May the true one come hither, the generous, he of the Soma lees ’ is the hymn 3 ; as containing (the word) 4 true * on the
8 RV. iii. 60; A£S. viii. 7. 28. 11 RV. x. 74. 6 ; see AB. iv. 29.
• RV. i. 178; A^S. viii. 7. 28 ; 99S. x. 11. 6. 11 RV. vii. 82. 22 and 28 ; see AB. iv. 29.
7 RV. iii. 86 ; A$8. viii. 7. 28 ; 99S. x. 11. 6. 13 RV. vi. 46. 9 and 10 ; see AB. v. 1.
3 RV. vi. 21; A5& viii. 7. 28. 14 RV. x. 178 ; A£S. vii. 1. 18.
9 RV. i. 101; I9S. viii. 7. 28 : it precedes » RV. vi. 84; A9S. viii. 7. 24. Cf. KB. xxvi.
RV. vi. 21 there ; 99S. x. 11. 6. 16,17.
10 RV. vi. 46.1, 2 ; viii. 61. 7, 8; see AB. iv. 3 RV. vi. 86 ; A9S. viii. 7. 24.
v. 21—]
The Soma Sacrifice [246
ninth day it is a symbol of the ninth day. ‘ That highest power of thine is on high ’ is the hymn 4 ; the highest is the end; the ninth day is the end; on the ninth day it is a symbol of the end. It is a Tris^ubh; with it with feet supported he maintains the pressing; verily it departs not from its place. ‘ I am the first lord of wealth ’ is the hymn 6 (containing the words) ( I win wealth of every man ’; what is won is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day. It is in Jagati; Jagati verses support the midday pressing of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagati verses. Fairing hymns are recited, in Tristubh and in Jagati; cattle are a pairing; the Chandomas are cattle; (verily they serve) to win cattle. Two sets of five hymns are recited; the Pankti has five Fadas; the sacrifice is fivefold; cattle are fivefold; the Chandomas are cattle; (verily they serve) to win cattle. They are separate, five in one set, five in the other; they make up ten; the Viraj is a set of ten; the Viraj is food; cattle are food; the Chandomas are cattle; (verily they serve) to win cattle. ‘ That of Savitr we choose ’ and * To-day for us, Ogod Savitr ’ are the strophe and antistrophe of the Vaifvadeva 6 ; on the Rath- antara day, the ninth day, it is a symbol of the ninth day. ‘ The evening hath come 9 is (the triplet) to Savitr 7 ; what has gone is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day; ‘ Forward towards you mightily sky and earth * is (the triplet) to sky and earth 8 ; as containing (the word) c pure 1 in * To the pure the praises ’ on the ninth day it is a symbol of the ninth day. * Let Indra give for sap to us' and * Give ye jewels * are (the triplet) to the Rbhus 9 ; as containing (the word) ‘ three * in ‘ Three sevens to the presser * on the ninth day it is a symbol of the ninth day. He recites (verses) of two Padas 10 , ‘Brown is one, active, bounteous, youthful 1 ; man has two feet, cattle four feet ; the Chandomas are cattle; (verily they serve) to win cattle; in that he recites (verses) of two Fadas, verily thus he makes the sacrificer with two feet find support in four-footed cattle. ‘ That are three over thirty * is (the hymn) to the All-gods 11 ; as containing (the word) ‘three* on the ninth day it is a symbol of the ninth day. These are Gayatri verses; this set of three days has the Gayatri metre at the third pressing. ‘ Vaigvanara, to our aid ’ is the beginning 18 of the Agnimaruta (containing) ‘ Let him come hither from
4 RV. i. 108 ; A$S. viii. 7. 24; 99S. x. 11. 17. • RV. viii. 98. 84; i. 20. 7 and 8 ; A$S. viii.
6 RV. x. 48; A?S. viii. 7. 24: it precedes 11. 8 ; 9<?S. x. 11. 8.
RV. i. 108 here; 5?S. x. 11. 7. 10 RV. viii. 29; A9S. viii. 7. 24 ; 99S. x.
• RV. v. 82. 1-8; 4-6; see AB. iv. 80. 11. 8.
T See above AB. v. 18; I9S. viii. 11. 8. 11 RV. viii. 28 5 A9& viii. 11.8 ; 99S. x. 11.8.
8 RV. iv. 66. 6-7; A9S. viii. 11. 8; 99S. x. ** See A9S. viii. 11. 4; AV. vi. 86. 1: TS. i.
11 . 8. 6.11. 1 and its parallels.
[—v. 22
247] The Chcmdomas—Ninth Day
afar ’; from afar is the end ; the ninth day is the end; on the ninth day it is a symbol of the end. ( O Marats in whose dwelling ’ is the hymn 13 to the Marats; as containing (the word) ‘ dwell ’ it is a symbol of the end ; having gone to the end he dwells as it were; on the ninth day it is a symbol of the ninth day. ‘To Jatavedas let us pour the Soma* is the normal (verse) to Jatavedas 14 . ‘Forward to Agni, move your speech * is (the hymn) to Jatavedas 15 ; as having the same endings in the ninth day it is a symbol of the ninth day. ‘ May he convey us beyond our foes, may he convey us beyond our foes ’ he recites; in the set of nine nights much is done that is forbidden; verily (this serves) for atonement. In that he recites 15 ‘ May he convey us beyond our foes; may he convey us beyond our foes \ verily thus he releases them from all sin. These are Gayatri verses; this set of three days has the Gayatri metre at the third pressing.
The Tenth Day.
v. 22 (xxiv. 3). They 1 perform the Prsthya Sadaha. As is the mouth, so is the Prsthya Sadaha; as within the mouth are the tongue, palate, and teeth, so are the Chandomas; now that by which he makes speech distinct, by which he discerns sweet and not sweet, is the tenth day. As the two nostrils, so the Prsthya Sadaha, as that within the nostrils, so the Chan¬ domas ; now that by which he discriminates scents is the tenth day. As is the eye, so is the Prsthya Sadaha; as the black within the eye, so the Chan¬ domas ; now the pupil, by which he sees, is the tenth day. As is the ear, so is the Prsthya Sadaha; as what is within the ear, so the Chandomas; now that by which he hears is the tenth day. The tenth day is prosperity; they attain prosperity who perform the tenth day (rite). Wherefore the tenth day is one on which corrections are not to be made (thinking) ‘ Let us not speak ill 8 of prosperity ’, for it is unwise to speak ill of a superior. They creep thence, they purify themselves, they enter the hut of the wives; of those he who knows this libation should say ‘ Hold ye on to one another \ He should offer with ‘ Here stay, stay ye here; here be support, here self support; O Agni; vat ! Hail! vat ! ’ In that he says ‘ Here stay ’ he
» RV. i. 86; Aq& viii. 11. 4; ££8 x. 11. 9. xxi. 9-12 ; A$& viii. 12. 19-18. 2 for the
14 RV. L 99. 1; A£S. vii. 1.14. rites here prescribed; for the aviv&kya
15 RV. x. 187; A£S. viii 11. 4. character see TS. vii. 8.1. 1; B£S. xvi.
14 In each Terse of RV. x. 187. 6; Ap£S. xxi. 9.
1 AB. t. 22-28 and KB. xxrii. deal with the * Haug, contra Sftyana, translates * we tenth day following the nine (Ghandomas shall not bespeak (the goddess of)
and Prsthya $*daha); for the day, cf. wealth.*
95S. x.” 18—21; B£8. xri. 6-9; Ap£S.
v. 22—]
The Soma Sacrifice
[248
makes them stay in this world; in that he says ‘ Stay ye here * he makes offspring stay in them. In that he says 1 Here be support; here self-support verily thus he confers speech and offspring upon the sacrificers. The Rathantara is 4 0 Agni, vat t the Brhat is 4 Hail 1 vat \ The Brhat and Rathantara are a pairing of the gods; verily thus by a pairing of the gods they win a pairing; by a pairing of the gods they are propagated in pair¬ ings; (therefore this serves) for propagation; he is propagated with offspring and cattle who knows thus. They creep thence; they purify themselves; they go to the Agnidh’s altar; of them he who knows this libation should say * Hold ye on to one another \ He should offer with 3
‘ Sending the sucking calf (to its mother),
Himself a sucking calf sucking his mother,
Increase of wealth, sap, and strength May he support in us; hail! ’
Increase of wealth, sap and strength he wins for himself and the sacrificers when one knowing thus offers this libation.
v. 23 (xxiv. 4) They creep thence; they go to the Sadas; the other priests creep out severally according to their wont; the Udg&trs creep together. They chant to the verses of the serpent queen. The serpent queen is this (earth), for this (earth) is the queen of what creeps; this (earth) in the beginning was bare; she saw this spell 1 * The dappled bull hath come ’; this dappled colour, of various forms, entered her; whither she desired, whatever there is here, plants, birds all forms (entered her). The dappled colour enters him with various forms, whatever he desires who knows thus. With mind he utters the prelude, with mind he sings, with mind he responds; with voice he recites. Speech and mind are a pairing of the gods, verily thus with a pairing of the gods they win a pairing, by a pairing of the gods they are propagated in pairings; (verily it serves) for propagation; he is propagated with offspring and cattle who knows thus. Then the Hotr recites 2 the Four Hotrs; verily thus he accom¬ panies in recitation the song. The Four Hotrs are the sacrificial, secret name of the gods; in that the Hotr recites the Four Hotrs, verily thus he reveals the sacrificial, secret name of the gods; that revealed reveals him. He is revealed who knows thus. ‘ That Brahman, to whom, though learned, fame does not come ’, he used to say, 1 having gone into the wild should gather a bunch of Darbha grass, points upward, and, placing to his right
s Gf. VS. viii. 61. In both cases the A(S. viii. 18. 1 and 2 merely has juhvati and N&rftyana says that this or the Sutra mode may be adopted.
1 BV. x. 189; A$S. viii. 18. 8-6 ; 99S. x. 18.
26. Cf. KB. xxvii. 4; 9B. iv. 6.9. 17.
* Cf. below AB. ▼. 25. Vyacakf means 1 ex¬ pound ' and the word has now a special propriety in its double force. See A9S. viii. 18. 6-9 ; 99S. x. 18. 27 and 15.
I—V. 25
249] The Tenth Day
a Brahman, recite the Four Hotrs; the Four Hotrs are the sacrificial, secret name of the gods; if he were to recite the Four Hotrs, he thus reveals the sacrificial, secret name of the gods; that revealed reveals him; he is revealed who knows thus/
v. 24 (xxiv. 5) Then 1 they together lay hold of an Udumbara (branch) with * Sap and strength I lay hold of The Udumbara is strength and proper food. In that the gods distributed sap and strength/thence the Udumbara came into being. Therefore thrice in a year it ripens. Thus in that they lay hold together of the Udumbara (branch), verily thus they lay hold together on sap and strength. They restrain their speech; the sacrifice is speech; verily thus they restrain the sacrifice. They suppress the day; the world of heaven is the day; verily thus they press down the world of heaven. They should not utter speech by day; if they were to utter speech by day they would leave the day over to a rival. They should not utter speech by night; if they were to utter speech by night, they would leave the night over to a rival; let the sun be half set; then should they utter speech; so much only of space do they leave over to a rival. Or rather, when the sun is set, should they utter speech; verily thus they make the rival who detests them have the darkness as his portion. Having gone round the Ahavaniya should they utter speech; the Ahavaniya is the sacrifice, the Ahavaniya the world of heaven; verily thus by the sacrifice as the world of heaven they go to the world of heaven. With 4 What we have done here defective,
What we have done in excess,
To Prajapati the father Let that go. 9
they utter speech. Through Prajapati are offspring bom; Prajapati is the support of what is defective and excessive; them neither defect nor excess harms. To Prajapati they transfer defect and excess who knowing thus utter speech with this (verse). Therefore those who know thus should utter speech with this (verse) 2 .
v. 25 (xxiv. 6) * O Adhvaryu ’ he calls when about to speak out in the Four Hotrs. This is the form of the Call. 4 Yes, O Hotr; be it so, O Hotr* is the response of the Adhvaryu at each pause in the ten sentences. 1
4 Their offering spoon was thought.
(Their) butter was intelligence.
(Their) altar was speech.
1 Cf. TS. vi. 6.11. 6. Anop. iii. 12 ; L$S. iii. v. 25. 1 This is part of the Caturhotr; see A£S.
1 . 18. For this passage ef. KB. xxvi. 5. viii. 18. 10; 99& 15. 5-7, where the
* For the ritual see A£S. viii. 18. 22-26; Mantra differs. Here it is corrupt,
99S. x. 21. 6 Btq. ; B9& xvi. 9.
32 [■•o-s. is]
V. 25—]
The Soma Sacrifice
[260
(Their) strew was learning.
(Their) Agni was insight.
(Their) Agnldh was knowledge.
(Their) oblation was breath.
(Their) Adhvaryu was the Saman.
(Their) Hotr was V&caspati.
(Their) Upavaktr was mind.
They drew this cup (with)
“ 0 Vftcaspati, 0 worshipper, O name. Let us worship thy name. Do thou worship, with our name go to the sky. That prosperity with which the gods with Prajapati as householder prepared, that prosperity shall we attain.” ’
Then he runs over the Bodies of Prajapati and the riddle.
( Eater of food and mistress of food ’: the eater of food is Agni; the mistress of food Aditya.
‘ The fair and the beautiful 9 : the fair is Soma, the beautiful is cattle.
* The unresting and the fearless ’: the unresting is Vayu, for he never rests; the fearless is death, for all fear it.
( The unattained and the unattainable ’: the unattained is the earth; the unattainable is the sky.
‘ The unattackable and the irresistible ’: the unattackable is Agni; the irresistible is Aditya.
4 That which has no prius and no rival ’: that which has no prius is mind; that which has no rival is the year.
These are the twelve Bodies of Prajapati; this is the whole of Prajapati, thus the whole of Prajapati he obtains on the tenth day.
Then they say the riddle 2 .
* “ Agni is the householder ” some say : he is the householder of the world. “Vftyu is the householder ” some say: he is the householder of the atmo¬ sphere.
“ He who gives heat yonder is the householder ” some say: he is the lord, the seasons are the house. The householders prosper, the sacrificers prosper, for whom there is as householder one knowing the god as householder. The house¬ holder smites away evil, the sacrificers smite away evil for whom there is as householder one knowing the god who most effectively has smitten away evil.” 0 Adhvaryu we have won V
* For the riddle here of. KB. xrvii. 5; A£S. xii. 4. 21; Eggeling, SBE. xxvi. 452,
viii. 18. 14; ffS. x. 20; for the bodies 458 ; Ap£S. xxi. 12 takes the view of
of Praj&pati see KB. xxviL 5 ; IfS. viii. PB. unfavourable to Pngftpati.
18. 18; 99 s * 19 (in this case very 9 This is used as Y^jyt; see A9S. viii. 18.
elaborate). Both seem called Brahmodya 15, 16.
in9B. iv.6.9. 20; cf. PB. iv. 9.14; KQS.
261]
The Agnihotra
[—v. 27
ADHYAYA V
The Agnihotra.
v. 26 (xxv. 1) ‘ Take 1 out the Ahavaniya’ he says on the afternoon; what¬ ever good he does on the day, verily thus, by taking it out and bringing forward, he places in security. ‘ Take out the Ahavaniya * he says on the morning; whatever he does well by night verily thus, by taking it out and bringing it forward, he places in security. The Ahavaniya is the sacrifice, the Ahavaniya the world of heaven; verily thus in the sacrifice as the world of heaven, he places the world of heaven who knows thus. He who knows the Agnihotra as connected with the All-gods, of sixteen parts, and finding support in cattle, prospers with the Agnihotra, as connected with the All-gods, of sixteen parts, and finding support in cattle. When in the cow, it is Rudra’s 2 ; when allowed to drop, it is V&yu’s; when being milked, it is the Alvin’s; when milked, it is Soma’s; when put on the fire, it is Varuna’s; when swelling up, it is Pusan’s; when pouring over, it is the Maruts’; when bubbling, it is the All-gods’; when covered with a film, it is Mitra’s; when removed, it is sky and earth’s; when it is ready (for the Hotr), it is Savitr’s; when it is being taken (for the oblation), it is Visnu’s; when put (on the altar), it is Brhaspati’s; the first libation is for Agni; the next for Prajapati; the offering is Indra’s. This is the Agnihotra, connected with the All-gods, of sixteen parts, and finding support in cattle. With the Agnihotra, as connected with the All-gods, of sixteen parts and finding support in cattle he prospers who knows thus.
v. 27 (xxv. 2) (They ask) * If the 1 Agnihotra cow, when united (with its calf) and being milked sits down, what is the expiation then ? * He should address it with
* That from fear of which thou dost sit down Thence give us security ;
Guard all our cattle;
Homage to Rudra, the bountiful.’
He should make her rise with 8
2 AB. V. 26-81 and KB. iL deal with the Agnihotra. Gf. A$S. iii. 11.
2 Gf. £B. xi 6. 8. 6 : samudaniam is found in A(S. ii. 8. 8; TB. ii. 1. 7 and KQ8. xxv. 2. 8 have udanta and GB. iii. 12 aamud- trintam. Weber {Ini, Stud, ix. 291) prefers vifpandamdnam, an obvious v.l ,; see below AB. v. 27, n. 6.
v. 27. 1 Repeated with all down to paragraph iv in AB. vii. 8. See A£S. iii. 11.1; JB. L 58.1; TB. iii. 7. 8.1; $B. xii 4. 1. 9 ; A9S. iii 21; Ap£S. iz.5. lag; Afharoa- pr&yafcitta , ii. 4 and 6.
2 See Afk iii. 11. 2; TB. i. 4. 8. 1 : MfS. iii. 2. 1.
V. 27—]
The Agnihotra
[252
‘ The goddess Aditi hath arisen,
She hath bestowed life upon theFlord of the sacrifice ;
Making good fortune for Indra,
For Mitra and for Varuna.’
Then should he place on her udder and her mouth a pot of water, and then give her to a Brahman* That is the expiation in this case. ‘ If one’s Agni¬ hotra cow, when united and being milked, calls aloud, what is the expiation then’ (they ask). She calls aloud foreseeing hunger for the sacrifices 8 ; he should make her eat food, for expiation; food is expiation. (He says 4 ) ‘ From eating the good pasture mayst thou be of good fortune ’. That is the expiation in this case. * If one’s Agnihotra cow when united and being milked stumbles, what is the penance then ? ’ (they ask). If she causes any (milk) to spill, he should touch it and mutter 6
* That milk which to-day hath crept over the earth That which hath crept over the plants, the waters The milk in the house, the milk in the cow,
The milk in the calves, that milk be mine.’
He should offer with the remainder of the milk, if it be enough for an obla¬ tion. But, if all be poured out, then he should summon another (cow) and milk her and offer with it, but there must be an offering, even if only in faith. 6 That is the expiation in this case. All becomes for him suited for the strew, all is secured, who knowing thus offers the Agnihotra.
v. 28 (xxv. 8) The sacrificial post is yonder sun, the altar the earth, the strew the plants, the kindling wood the trees, the sprinkling waters the waters, the enclosing sticks the quarters. Whatever of his is lost, or dies, or men drive away, all of that comes to him in yonder world who knows thus to offer the Agnihotra, just as what is placed on the strew would come. Both sets, gods and men, reciprocally he leads as fees and all this whatever there is here. Men by the evening libation he leads as fees to the gods and all this whatever there is is here; they lie as it were relaxed and at home, when taken as fees for the gods. The gods by the morning libation he leads as fees to man and all this whatever there is here. They
9 S&yana and Haug take this as i to reveal her hunger to the sacrificer’ but this is forcing the sense of pratikhydya; cf. Weber, Ind. Stud, ix. 221. Cf. Atharva- prdyofcitta , ii. 4 which has aamprakhy&ya.
• BY. i. 164. 40; AV. vii. 73. 11; A$S. iii. 11. 4 ; Ap9& ix. 6. 4.
apandeta which may be preferred; Ap^S. ix. 5. 6; M$S. iii. 2. 1; JAOS. xxxiiL 115, n. 728; cf. (B. xii. 4.1.6; JB. i. 58.1.
* The sense here, as given by S&yana, is that if all else fails he must offer faith only ahcah paddh&m juhomi, not as Haug that he is to offer with faith in any case.
[—v, 29
258 ] The Agnihotra
leap up 1 recognizing this as it were (saying) < That shall I do; there shall I go \ The world which a man conquers by giving all this, that world he conquers who knowing thus offers the Agnihotra. By the evening libation for Agni he begins the A$vina (Qastra); speech utters the response 2 in * Speech, speech By Agni, by the night, is the A$vina recited by him who knowing thus offers the Agnihotra. For Aditya by the morning libation he begins the Mahavrata; breath utters the response in 1 Food; food ’; by Aditya, by the deity is the Mahavrata recited by him who knowing thus offers the Agnihotra. Of this Agnihotra there are seven hundred and twenty evening libations in the year; there are also seven hundred and twenty morning libations in the year. So many are the bricks accompanied by Yajus verses of the fire 3 . By the year, by the fire fully does he sacri¬ fice who knowing thus offers the Agnihotra.
v. 29 (xxv. 4) Yrsafusma Vatavata Jatukarnya said ‘ We shall declare this to the gods; the Agnihotra which used to be performed on both days is now performed on alternate days only '. This also said a maiden seized by a Gandharva ‘ We shall declare this to the fathers; the Agnihotra which used to be performed on both days is now performed on alternate days only. 1 ’ The Agnihotra is offered on alternate days in that one offers it on the evening after sunset and in the morning before sunrise. The Agnihotra is offered on both days in that one offers it in the evening after sunset and in the morning after sun rise. Therefore the offering should be made after sun rise. He who offers before sunrise obtains the world of the Gayatri in the twenty-fourth year; in the twelfth he who offers after sunrise. If he offers for two years before sunrise then he has really sacri¬ ficed for one only; he who sacrifices after sunrise with the year obtains the year, he who knowing thus offers after sunrise. Therefore should one offer after sunrise. He offers in the brilliance of day and night who offers in the evening after sunset and in the morning after sunrise. By Agni as brilliance the night is brilliant, by Aditya as brilliant the day is brilliant.
1 The sense is clearly that the gods also act as fees ; hence Weber’s view (Ind. Stud. ix. 290) ’vivaddnd} is wrong. S&yana offers an alternative that the men are meant, having obtained the fees in the shape of divine favour.
* The point is that the opening to Agni of the Afvina is compared with the offering to Agni at evening: the Pratigara is according to S&yana vdcd tvd hotrd : see Ap£S. ft 1.2; and in the next case of the offering to Aditya annam payo rcto
'smdsu dhehi; see Ap£S. vi. 11. 5; 99& iv. IS. 1.
3 Weber (Ind. Stud . ix. 291) refers them to 860 yctfufmatyah and 860 pariprit brioks in $B. x. 4. 2. 2.
v. 29. 1 This is the reasonable sense and con¬ struction ; cf. KB. ii. 9. The yad may be 1 that’, one Hi being only usual to cover uvdca, or it may be the relative, in which case there is a slight anaooluthon but the first view is perhaps the best.
V. 29—]
The Agnihotra
[254
In the brilliance of day and night does he offer who knowing thus offers after sunrise. Therefore should one offer after sunrise 2 .
v. 30 (xxv. 5) Day and night are the wheels of the year; verily thus with them he goes through the year. If he offers before sunrise, that is as if one were to go with (a chariot with) a single wheel. But if he offers after sunrise, that is as if one were swiftly to perform a journey with (a chariot with) wheels on both sides. As to this the sacrificial verse is recited:
1 This goeth yoked with Brhad and Bathantara,
All that hath been and is to be ;
With them should he go who is wise taking the fires,
By day should he offer one, by night another. 9
The night is connected with the Bathantara, the day with the Brhat; Agni is the Bathantara, Aditya the Brhat. Those deities make him attain the vault of the tawny one, the world of heaven, who knowing thus offers after sunrise. Therefore should one offer after.sunrise. As to this, the sacrificial verse is recited
* As one may go with a single horse Having nothing else for harnessing,
So many men go,
Who offer the Agnihotra before sunrise.’
The deity as it proceeds, all this whatever there is here follows upon it; of the deity all this whatever there is here is a follower; this deity is that which has followers. A follower he finds, a follower is his who knows thus. He is the one guest, he lives among the offerers. This is why there is in the world the following verse
1 Let him heap blame on the blameless,
Or take away blame from the blameworthy,
The one guest at evening he turns away,
The thief who stole away the lotus fibres.’ 1
* Weber {2nd. Stud. ix. 292) points oat that in the Avesta there is expressed a prefer¬ ence for the period from the first appear¬ ance of light to the sunrise as the proper time of sacrifice, while the time of the sunrise is the daevayapia.
1 Yo for 80 is an obvious correction suggested first by Weber and later by Geldner. The stanza was partly intelligible to S&yana, as he makes it said as an oath by one accused of stealing lotus fibres. The verse is clearly cited from a story of which we have divergent versions in the Mah&bh&rata (2 accounts; xiii. 4896-
4646 and 4547-4600) and in the Jdtaka no. 488, and in which the Rsis in order to release themselves of the accusation of being guilty of the theft of lotus fibres swore frightful oaths, one of which is here recorded, but which has no parallel in the Mahdbhdrata or the Jdtaka. See Charpentier, ZDMG. lxiv. 66 $eq .; lxvi. 44 s*q. ; Geldner, lxv. 806, 807 (who overlooks Weber's suggestion of yo ); Oldenberg, GGN. 1911, p. 464, n. 2 who suggests runaddhu as a possibility, a very plausible conjecture.
255]
The Agnihotra [—v. 31
He is the one guest, he dwells among offerers; this deity he turns away who being fit for the Agnihotra does not offer the Agnihotra. This deity being turned away turns him away from this world and from yonder, both of them, who being fit for the Agnihotra does not offer the Agnihotra. There¬ fore he who is fit for the Agnihotra should offer it. Therefore they say ( A guest at evening should not be turned away ’, knowing this Nagarin Janagruteya said as to Aikada$aksi 8 Manutantavya ‘ In his offspring will we know him if he offer with knowledge or without knowledge \ Of Aikada$a- ksi the offspring became as kingly person; as a kingly person his offspring becomes, who knowing thus offers after sunrise. Therefore after sunrise should offering be made.
v. 31 (xxv. 6 ) Adifcya on rising unites his rays with the Ahavaniya; if one offers before sunrise, that is as if one were to offer the breast to a child unborn or to a calf unborn. But, if he offers after sunrise, that is as if one were to offer the breast to a child bom or a calf bom. 1 * Through his being united in both worlds proper food is offered both from this world and from yonder to him. If he offers before sunrise, that is as if one were to offer to a man or an elephant, without hand stretched out 8 , if he offers after sunrise it is as if one were to offer to a man or an elephant, with hand stretched forth. He 3 * * * * * 9 having taken him with his hand and dragged him upwards places him in the world of heaven, who knowing thus offers after sunrise. Therefore one should offer after sunrise. Aditya as he rises leads forward all creatures; therefore they call him breath. In breath does he sacrifice who knowing thus sacrifices after sunrise; therefore one should sacrifice after sunrise. Speaking truth he offers in truth who offers in the evening after sunset and in the morning after sunrise. With bhuh y bhuvah, war , om; Agni is light, light is Agni ’ he offers in the evening; with 1 bhuh, bhuvah, war , om ; Surya is light, light is Surya * in the 'morning. By him speaking truth in truth is the offering made, who knowing thus offers after sunrise; therefore should one offer after sunrise. As to this a sacrificial verse is sung:
1 Aikddafdkfim should probably be read as suggested by tasya below where Aik&da-
fflfcp m a locative is very difficult.
1 Cf. £B. ii. 2. 1. 1.
* So Sftyana and Haug : but of course prayate
and aprayate may equally well be datives,
and the sense be 1 put into the hand of
a man who is not coming', as Weber
(Ind. Stud. ix. 298), prefers as in KB. ii. 9.
9 S&yana consistently here and in the clause
above tom asmai prcUidhiyamdnam takes the worshipper and the sun as the two persons though he renders the passive erroneously as an active. This seems correct, as the only real alternative is to assume that the sun and the sacrifice are meant which is very difficult in the second passage, as torn must correspond with ya since tta clearly is the sun.
V. 31—]
[256
The Soma Sacrifice
‘ Every morning they tell falsehood Who offer the Agnihotra before sunrise,
Declaring what is to be declared by day on what is not day,
“ Surya is the light ” ; there is not then light for them. 8 *
Errors in the Sacrifice .
v. 32 (xxv. 7) Prajapati 1 desired ‘ May I be propagated; may I be multi¬ plied *. He practised fervour*; having practised fervour he created these worlds; the earth, the atmosphere, the sky. He brooded over these worlds; from these worlds when brooded over these luminaries were boro; Agni was bom from the earth, Vayu from the atmosphere, Aditya from the sky. He brooded over these luminaries. From these brooded over the three Vedas were boro; the Rgveda was born from Agni, the Vajurveda from Vayu, the Samaveda from Aditya. He brooded over these Vedas; from these (Vedas) when brooded over three pure (sounds) were bom; bhuh from the Rgveda was boro, bhuvah from the Yajurveda, svar from the S&maveda. He brooded over these pure ones; from them when brooded over the three sounds were boro ; the letter a, the letter u, and the letter m. Them he brought together; that made (the word) ora. Therefore with ora does he say the Pranava. Ora is the world of heaven; ora is he that yonder gives heat. Prajapati extended the sacrifice; he took it; he sacrificed with it He performed the Hotr’s office with the Rc alone, the Adhvaryu’s with the Yajus, the Udgatr’s with the Saman. He performed the Brahman’s office with the pure (part) of the threefold knowledge. Prajapati handed over the sacrifice to the gods; the gods extended the sacrifice; they took it, they sacrificed with it. They performed the Hotr’s office with the Rc alone, the Adhvaryu’s with the Yajus, the Udgatr’s with the Saman. They performed the Brahman’s office with the pure (part) of the threefold knowledge. The gods said to Prajapati c If there be trouble in our sacrifice from the Rc, or from the Yajus, or from the Saman, or an unknown (trouble) or a complete failure, what is the expiation ? ’ To the gods said Prajapati 1 If there is trouble in your sacrifice from the Rc, do ye offer on the Oarhapatya, with ‘ bhuh ’; if from the Yajus, with ‘ bhuvah ' on the Agnidh’s altar, or on the Anvaharyapacana at oblation sacrifices 2 ; if from the Saman, with ‘ war ’ on the Ahavaniya; if (the trouble) is unknown or a complete
8 The last words really give a further asser- CU. iv. 17 ; $B.i.6.6-8; JB.i.867,868;
tion of what is already said in adiva, JUB. iii. 16.4-17.10; Oertel, JAOS.xviii.
which is based, of course, on diva ; tUryo 88, 84 ; Trans. Conn. Acad. xy. 165 eq.
jyoNk is clearly a citation without iti. 2 As opposed to the Soma sacrifice where alone
1 KB. xxvL 8-6 has a Pr&yapcitta section, but there is an Agnidh’s altar,
only remotely similar. Cf. 9®* >1* 8;
257]
Errors in the Sacrifice [ —v. 34
failure, running through all *bhuh, bhuvah , svar\ do ye offer on the Ahavaniya only ’. These exclamations are the internal fastenings of the Vedas; just as one may unite one thing with another 8 , or joint with joint, or with a cord unite an object of leather or something which has come apart, so with these he unites whatever in the sacrifice has come apart. These exclamations are an expiation for all; therefore this expiation only should be performed in the sacrifice.
v. 33 (xxv. 8). Important sages say * Since the Hotr’s office is performed with the Rc, the Adhvaryu’s with the Yajus, the Udgatr’s with the Saman, the threefold knowledge is taken up; how then is the Brahman’s office performed?’ * With the threefold knowledge\ he should say. He that blows here is the sacrifice; two paths it has, speech and mind, for by speech and by mind the sacrifice proceeds. Speeches this (earth), mind yonder (world); by speech as the threefold knowledge they make ready one side, by mind the Brahman makes (another) ready. 1 Now some Brahman priests, when the morning litany is begun, having muttered the Stoma- bhagas 2 , wait talking. As to this 3 a Brahman said, seeing the Brahman talking when the morning litany was begun, 1 They have omitted half of this sacrifice ’. Just as a man with one foot when going, or a chariot with a wheel on one side when moving, fails, so the sacrifice fails and through the failure of the sacrifice the sacrificer fails. Therefore the Brahman priest, when the morning litany is begun, should remain silent until the offering of the Upan<ju and Antaryama (cups); when the Pava- manas have been begun, until the conclusion; again, in the case of Stotras accompanied with Qastras, he should be silent until their vasat call. Just as a man with both feet when going, or a chariot with wheels on both sides when moving, does not come to any harm, so the sacrifice does not come to harm, and through the sacrifice being unharmed, the sacrificer is not harmed.
v. 34 (xxv. 9). They say c Seeing that the fees are brought for the Adhvaryu (by the sacrificer thinking) * He has drawn the cups for me, he has acted for me, he has offered the libations for me ’, for the Udgatr (thinking) c He has sung for me’, for the Hotr (thinking) ‘He has said the invitatory verses for me, he has recited (the litanies) for me, he has said the offering verses for me ’, what has the Brahman priest done for the fees brought for him; or is it that without action he is to receive them ? ’ The Brahman is the physician
s Siyana justifies the rendering by a reference to CTJ. iv. 17. 7, where cases of other things are given.
1 CU. iv. 17.1.
33 [ho..s. is]
2 For these cf. PB. i. 8, 9 ; T8. iii. 5. 2; iv.
4. 1; v. 8. 6; K8. xvii. 7; xxxvii. 7; MS. ii. 8. F; VS xv. 6.
3 See GB. iii. 2, 8.
[258
v. 34—] The Soma Sacrifice
of the sacrifice; he receives for making medicine for the sacrifice. More¬ over in that (the Brahman) performs his function as Brahman with the greatest amount of holy power, with the sap of the metres, therefore is he the Brahman; in the beginning the Brahman was a sharer of half with the other priests; a half (of the holy power) was the Brahman’s, a half the other priests. Therefore if there is trouble in the sacrifice from the Rc the Brahman should offer on the Garhapatya with * bhuh 9 ; if from the Yajus, on the Agnidh’s altar, or on the Anv&haryapacana at oblation offerings with ‘ bhuvah 9 ; if from the Saman with ‘svar 9 on the Ahavaniya; if (the trouble) is unknown or a complete failure, he should run over all ‘ bhuh, bhuvah , svar 9 and offer on the Ahavaniya only. The Prastotr when the Stotra is being begun, says ‘ O Brahman, 1 shall we chant, O Pra$astr? ’. At the morning pressing the Brahman should say ‘ bhuh ! with Indra do ye chant ’; ‘ bhuvah 9 he should say at the midday pressing ‘ With Indra do ye chant ’; ' mar 9 he should say at the third pressing, ‘ With Indra do ye chant ’. 1 bhuh , bhuvah , svar 9 he should say at an Uktha or Atiratra, * With Indra do ye chant \ In that he says ‘ With Indra do ye chant ’, and the sacrifice is connected with Indra, and the god of the sacrifice is Indra, verily thus he makes the chanting possessed of Indra, verily to them he says in effect * Let it go not from Indra; with Indra do ye chant
9 For this cf. A£S. v. 2.11-16; ffS. vi. a ence to the AV. is strongly in favour of
6, 6. For the Brahman’s activity see the priority of the AB.; cf. Bloomfield,
KB. vi. 12. See also M£S. iii. 1.11 seq .; Atharvaveda , p. 4.
ApfS. iz. 16. 4,5. The absenoe of refer-
PAtfCIKA VI
The Soma Sacrifice (continued).
The Recitations of the Hotrakas.
ADHYAYA I
The Offices of the Subrdhmanyd and Gravastut.
vi. 1 (xxvi. 1). The 1 gods performed a Sattra at Sarvacaru ; 2 they could not smite away evil. To them said Arbuda Kadraveya, the serpent seer, the maker of spells, * One Hotr’s office has not been performed by you, that will I perform for you; then will you smite away evil. They said ‘ Be it so’. At each midday he crept out for them; he praised the pressing stones; therefore at each midday they praise the pressing sfcones in imitation of him. The way by which he crept out is now called the creeping out of Arbuda. Them the king made drunk; they said ‘ It is a poisonous snake that looks at our king; come, with a turban let us bind his eyes \ * Be it so ’ (they said); with a turban they bound 3 his eyes; therefore winding round a turban they praise the pressing stones in imitation of him. The king still made them drunk; they said ‘ With his own spell he praises the pressing stones; come, let us mingle the spell with other verses/ ‘ Be it so ’ (they said); with other verses they mingled his spell; then he did not make them drunk. In that they mingle his spell with other verses, verily (it serves) for expiation. They smote away evil; in accordance with their smiting away the serpents smote away evil; having smitten away evil they lay aside their old worn out skin and go on with a new one. He smites away evil who knows thus.
vi. 2 (xxvi. 2). They say ‘ With how many verses 1 should he praise ?'
1 For the activity of the Gr&vastut see KB. 831, 888; Cf. Ldvi, La doctrine du sacrifice,
xxix. 1; his part is described in full in pp. 142, 148.
A£S. v. 12; 99^. vii. 16. His special 2 A place according to Sftyana: Aufrecht Arbuda hymn is RV. x. 94 with x. ?6 supplies yajrle ; a man, BR.
and x. 176 before the last Terse; these 8 Apinahyus is a wholly anomalous and in* are preceded by RV. i. 24. 8 ; v. 81. 1; correct form; probably merely a blunder,
yiii. 81. 1; 1. 1; Eggeling, SBE. xxvi. vi. 2. 1 I. e. of the P&vam&nl verses which
he is to use.
[260
vi. 2 —' The Qastras of the Hotrakas
‘With a hundred ' they say; man has a hundred (years of) life, a hundred strengths, a hundred powers; verily thus he places him in life, in strength, in power. * Or with thirty-three' they say; ‘ he smote away the evils of thirty-three gods; thirty-three were the gods for him/ With an unlimited number should he praise; Prajapati is unlimited. The Hotr function of the Gravastut is Prajapati's; in it all desires are won. In that he praises with an unlimited number, (it serves) to win all desires. All desires he wins who knows thus. Therefore should he praise with an unlimited number only. They say ‘How is he to praise?' ‘By syllables?' ‘By sets of four syllables ? 9 ‘By Padas ?’ ‘By half-verses?' ‘By verses?’ By verses does not fit, nor again does by Padas fit; as to by syllables or sets of four syllables, the metres would be broken up so, many syllables would so be omitted. By half verses only should he praise, for support. Man has two supports, cattle four feet; verily thus he makes the sacrificer with two supports find support in four-footed cattle. Therefore should he praise by half verses only. They say ‘ Since it is at the midday only that he praises the pressing stones, how is the praising at the other press¬ ings performed by him ?' In that he praises with Gayatri verses, and the morning pressing is in Gayatri, thereby (is the praise accomplished) at the morning pressing; in that he praises with Jagati verses, and the third pressing is in Jagati, thereby at the third pressing. So by him who knows thus, although he praises the pressing stones only at the midday, is praising accomplished in all the pressings. They say ‘Seeing that the Adhvaryu directs the other priests, then why does he undertake this with¬ out a direction ?' The office of the Gravastut is mind; mind requires no direction ; therefore he undertakes this without a direction.
vi. 3 (xxvi. 1). The Subrahmanya 1 is speech; its calf is Soma the king; when Soma the king has been bought, they summon the Subrahmanya, just as one summons a cow; with this as calf it milks all desires for the sacrificer. All desires speech milks for him who knows thus. They say ‘ Why has the Subrahmanya its name?' * It is speech', he should reply; ‘speech is the holy power and the good holy power {m-brahma)' They say ‘ Why then do they call him that is male female as it were ? ’ ‘ Because the Subrahmanya is speech' he should reply, ‘ for that reason.' They say ‘Seeing that the other priests perform their priestly functions within the altar, and the Subrahmanya without the altar, how is his function performed within the altar ?' ‘ From the altar they throw up the rubbish heap; in that standing on the heap he calls', he should reply, ‘ for that
1 For the Subrahmany& formula see £B. iii. Caland and Henry, VAgnistoma, pp. 65
8. 4.17 w?.; TA. i. 12. 8, 4; L$S. i. 8 ; mq.; Oertel, JAOS. xviii. 84*
201 ] The Subrahmanya and the GrcLvastut [—vi. 4
reason.’ They say ‘ Then why does he stand on the heap when calling the Subrahmanya?’ The seers performed a sacrificial session; to the tallest 8 of them they said ‘Do thou call the Subrahmanya; from nearest wilt thou summon the gods.’ Verily thus they make him the tallest; moreover thus he delights the whole of the altar. They say ‘ Why do they drive up a bull as the fee for him ? ’ ‘ The bull is male, the Subrahmanya female; that is a pair; for the propagation of this pair ’ (he should reply). Inaudibly 3 the Agnidh utters the offering verse for the cup for (Tvastr) with the wives; the cup for (Tvastr) with the wives is seed; seed is poured inaudibly as it were. He does not say the second vasat (thinking) ‘ The second vasat call is a completion; let me not bring seed to completion.’ The incomplete state of seed is perfect; therefore he does not say the second vasat Seated on the lap of the Nestr he partakes; the Nestr represents the wife; 4 Agni places seed in the wives for propagation; verily thus by Agni he places seed in the wives for propagation. He is propa¬ gated with offspring and cattle who knows thus. After the fees the Subrahmanyd, is completed; the Subrahmanya is speech; the fee is food; verily thus in proper food and speech at the end they establish the sacrifice.
ADHYAYA II
The Qastras of the other Hotrakas at Sattras and Ahinas.
vi. 4 (xxvii. 1). The 1 gods performed a sacrifice: as they were performing it the Asuras came up to them (saying) ‘We will make a confusion of their sacrifice.’ From the south they approached them, where they thought was the thinnest part of the sacrifice. The gods perceiving this put Mitra and Varuna around on the south; by means of Mitra and Varuna on the south at the morning pressing they smote away the Asuras and the Baksases. Verily thus also the sacrificers by means of Mitra and Varuna on the south at the morning pressing smite away the Asuras and the Baksases. Therefore the Maitravaruna recites (the litany) to Mitra and Varuna at the morning pressing, for by means of Mitra and Varuna the gods smote away the Asuras and the Baksases on the south at the morning pressing. Smitten off at the south the Asuras entered
* * Eldest * S&yana and Haug, but ‘taUest* 4 For this S&yana cites TS. vi. 5. 8 . 6 . Cf. above gives a reply to the question of the also £B. iv. 4. 2. 17; (£8. viii. 5. 8, 4.
use of the Utkara. 1 This chapter merely gives explanations of
8 For the omission of the anuvataikdrtu see the origin of the several ^astras of the
A£S. v. 5* 21. three Hotrakas.
[262
vi. 4—] The Qastras of the Hotrakas
the sacrifice in the middle. The gods perceiving this placed Indra in the middle; they with Indra in the middle smote away the Asuras and Raksases at the morning pressing. Verily thus also the sacrificers with Indra in the middle smite away the Asuras and the Raksases at the morning pressing. Therefore the Brahmanacchansin at the morning pressing recites (a litany) to Indra, for with Indra in the middle the gods at the morning pressing smote away the Asuras and the Raksases. The Asuras, smitten off in the middle, entered the sacrifice from the north. The gods, perceiving this, put Indra and Agni around on the north; with Indra and Agni on the north at the morning pressing they smote away the Asuras and the Raksases. Verily thus also the sacrificers with Indra and Agni on the north at the morning pressing smite away the Asuras and the Raksases. Therefore the Achavaka at the morning pressing recites (a litany) to Indra and Agni, for with Indra and Agni on the north at the morning pressing the gods smote away the Asuras and the Raksases. The Asuras smitten off on the north ran round to the front in battle array. The gods perceiving this placed Agni around in front at the morning pressing; with Agni in front at the morning pressing they smote away the Asuras and the Raksases. Verily thus also the sacrificers with Agni in front at the morning pressing smite away the Asuras and the Raksases. Therefore the morning pressing is connected with Agni. He smites away evil who knows thus. The Asuras, smitten off in front, having gone round to the back entered. The gods, perceiving this, put the All-gods, as their self, around behind at the third pressing; they with the All-gods, as themselves, behind at the third pressing smote away the Asuras and the Raksases. Verily thus also the sacrificers with the All-gods, as themselves, behind at the third pressing smite away the Asuras and the Raksases. Therefore the third pressing is connected with the All-gods. He smites away evil who knows thus. So the gods smote away the Asuras from the whole of the sacrifice. Then the gods prospered, the Asuras were defeated. He prospers himself, the evil rival who hates him is defeated, who knows thus. The gods with the sacrifice so ordered smote away the Asuras, the evil, and conquered the world of heaven. He smites away the evil rival who hates him and conquers the world of heaven who knows thus and who knowing thus orders the pressings.
vi. 5 (xxvii. 2). They make the strophe the antistrophe of the strophe 1
The point is that the 9astras of the Hotrakas are made up at the morning pressing of the Stotriya (taken from the correspond¬ ing three Ajya S&mans) and as Anurupa the Stotriya of the next day. This can¬
not be done at the other pressings because the Stotras there (Prstha and Uktha) do not from day to day remain in the same ritual form. The idea occurs in AB. vi. 17. 8eeA9S.vii.2.2 $eq. Cf.GB.vii.il.
263]
The Qastras of the Hotrakas [—vi. r
at the morning pressing; verily thus they make one day the counterpart of the other; verily thus by the preceding day they lay hold of the subsequent day. But this is not the case at the midday (pressing); the Prsthas are prosperity; they have not the position 2 for the purpose of making the strophe the antistrophe of the strophe. By reason of the same distinction they do not at the third pressing make the strophe the antistrophe of the strophe.
vi. 6 (xxvii. 3). Next as to the commencing verses. 1 * With true guidance for us, let Varuna ’ is that of the Maitravaruna 2 (containing) ‘ Let Mitra lead us knowing ’; the Maitravaruna is the leader of the Hotrakas; therefore this (verse) contains the word 4 leader \ ‘ Indra for you on all sides ’ is
that of the Brahmanacchahsin, 3 (containing) ‘ We invoke for men *; verily with this (verse) day by day they invoke Indra. When they invoke in com¬ petition no other appropriates Indra, where a Brahmanacchahsin knowing thus day by day recites this (verse). ‘ What time, when the Soma was pressed, men * is that of the Achavaka; 4 ‘ invoked Indra and Agni’ (it continues); verily with this (verse) day by day they invoke Indra and Agni. When they invoke in competition no other appropriates Indra and Agni, where an Achavaka knowing thus recites this (verse) day by day. They are ships which carry over to the world of heaven; verily with these (verses) they cross to the world of heaven.
vi. 7 (xxvii. 4). Next as to the concluding verses. * May we be thine, O god Varuna’ is that of the Maitravaruna; 1 ‘Sap and light may we obtain ’ (it ends); ‘ sap * is this world; ‘ light ’ is yonder world; verily with this (verse) they lay hold of both worlds. ‘ He hath traversed the atmo¬ sphere ’ is that of the Brahmanacchahsin, 2 a triplet, containing the word ‘ apart'; verily with these he puts apart the world of heaven for them. ‘In the joy of the Soma the worlds, when Indra broke Vala* (he says); the consecrated ones are eager to win; therefore this (verse) contains the word ‘ hole ’ (vala).
‘ He drove out the cows for the Angirases,
Revealing them that were in secret,
Headlong he hurled Vala ; 9
verily with this (verse) he wins booty. ‘By Indra the spaces of the
* Aufrecht with S&yana and Haug and the 1 I. e. after the Stotriyaa and Anurupas of Anand. ed. read tatsthUndni : Weber AB. vi. 5 in sacrifices of a series of days.
(Inrf. Stud. ir. 295) suggests the alteration * KV. i. 90. 1 ; AfJJS. vii. 2.10 ; 99®* xii. 2.14. tasthdn&ni, quoting the precise parallel 8 RV. i. 7. 10; A£S. vii. 2. 10. with yad in 9®. xii. 5.1. 1-8, but this is 4 RV. vii. 94. 10 ; AfJJS. vii. 2. 10. Cf. 99®* no doubt wrong: cf. Eggeling, SBE. xii. 2. 19.
xxvi. 242, n. 1; KB. xxvi. 8 : etatxth&ne vi. 7. 1 RV. vii. 66. 9.
.. . fasy&ya. 8 RV. viii. 14. 7-9.
vi. 7 —] The Qextras of the Hotrakas [264
sky ’ (he says); the spaces of the sky are the world of heaven; by Indra (they)
‘ Are made firm and established The firm are not to be moved away ’;
verily with this (verse) day by day they continue to find support in the world of heaven. C I seek of those with Sarasvati* is that of the Achavaka; 8 Sarasvati is speech; verily thus he says ‘of those with speech’; ‘Of Indra and Agni the aid’ (he says); speech is the dear abode of Indra and Agni; verily thus he unites these two with their dear abode. With a dear abode does he prosper who knows thus.
vi. 8 (xxvii. 5). There are two kinds of concluding verses of the Hotrakas, at the morning and at the midday, those of the Ahina and those of the one day rites. The Maitravaruna concludes with those of the one day rite only; 1 thereby he departs not from the world. With those of the Ahina the Achavaka, 2 to obtain the world of heaven. Both are used by the Brahmanacchansin; 3 thereby grasping both he goes to this and to yonder world; moreover he goes grasping both, the Maitravaruna and the Achavaka, the Ahina and the one day rite, the year and the Agnistoma. Now at the third pressing the concluding verses of the Hotrakas are those of the one day rite only; 4 the one day (rite) is a support; verily thus at the end they establish the sacrifice on a support. Without taking a breath he should say the offering verse at the morning pressing; save for one or two (verses) he should not recite beyond the Stoma,® (thinking)
‘ That is as if one were to give quickly to one neighing and thirsting; moreover I shall swiftly give proper food and Soma drinking to the gods/ Swiftly he finds support in the world. (He uses) an unlimited number at the two latter pressings; the world of heaven is unlimited; (verily it serves) to obtain the world of heaven. At pleasure the Hotr may recite whatever the Hotrakas may recite on the previous day; or the Hotrakas
8 RV. viii. 88.10.
1 I.e. at the two Savanas of morning and midday he uses the same concluding verse (the plural being prayogabahxUvd- pekmm) they are RV. vii. 66.9 and iv. 16. 21 (cf. AB. vi. 28). See A^S. v. 10. 28; 16. 1; vi. 18. 5.
s RV. viii. 88. 10 and vii. 94. 9; RV. ii. 11. 21 (AB. vi. 28) and iii. 80. 22 are those for the Ahina and Ek&lia respectively.
8 This means that at the morning pressing he used different verses in the Ek&ha and Ahina (RV. viii. 98.8; 14. 9), but at the
midday pressing the same (RV. vii. 28. 6).
4 Viz. RV. vii. 84.1; x. 48.1; vi. 69. 1; see A£S. viii. 2. 16; 8.84; 4. &
1 The sense as taken by Sftyana and Haug seems that meant; cf. AB. vi. 28. 10 for the same use : Weber (Inrf. Stud . ix. 296) objects on grammatical grounds to the wording and prefers the normal 1 He should use one or two verses, but not over recite the Stoma'; but this is really not consistent with the context in vi. 28 and AfS. yii. 18. 2 expressly says that there is atifansana in one or two verses.
265] The Recitations of the Hotrakas [—vi. 9
what the Hotr may recite; the Hotr is the breath, the Hotrakas the limbs; in common does this breath go through the limbs. Therefore at pleasure the Hotr may recite what the Hotrakas recite on the previous day, or the Hotrakas what the Hotr (recites). The Hotr keeps concluding with the ends of the hymns. Moreover the concluding verses of the Hotrakas are the same at the third pressing; the Hotr is the body, the Hotrakas the limbs; the ends of the limbs are the same; therefore the concluding verses of the Hotrakas at the third pressing are the same.
ADHYAYA III
The Qastras and other Recitations of the Hotrakas .
vi.9(xxviii. 1). ‘Let 1 the bays carrythee hither’ he recites at the morning pressing for the (goblets) being filled, (verses) containing (the words) ‘ strong 1 drink ‘ pressed ’, and * be drunk * and so perfect in form. They are (verses) to Indra which he recites; the sacrifice is connected with Indra. They are Gayatns which he recites; the morning pressing is connected with the Gayatri. Nine small 2 (verses) he recites at the morning pressing; in what is small is seed poured; ten at the midday he recites; seed poured in the small having attained the middle part of the woman becomes most firm ; nine small (verses) he recites at the third pressing: from what is small are offspring bom. In that he repeats the whole of the hymns, verily thus he propagates the sacrificer as an embryo from the sacrifice as the womb of the gods. Some recite seven verses each, seven at the morning pressing, seven at the midday (pressing), seven at the third pressing; saying * The offering verses should be as many as the invitatory verses; 3 seven eastward say the offering verses, seven say the vasat call; these are the invitatory verses of those \ That he should not do so; they injure the seed of the sacrifice and morever the sacrificer himself, for the hymn is the sacrificer. By nine (verses) the Maitravaruna carries him from this world to the world of the atmosphere, by ten from the world of the atmosphere to yonder world, for the world of the atmosphere is the longest, 4 with nine from
1 This chapter, in part, like KB. xxviii. 2 and 8 deals with the Maitr&v&runa’s recita¬ tions at the three pressings, which are RV. i. 16 (A9S. y. 6.14), vii. 21, and iv. 86 complete in each case as against the alternative of sets of seven verses.
1 The argument is that as ten is the norm,
34 [m.oa se]
nine is small; or defective.
* I. e. at the Prasthita offering ; see A^S. v. 6.15-18; vii. 4. 2-10; Oaland and Henry, L'Agnistoma, pp. 200, 211, 212.
4 S&yana treats this as if it were antariktalokdd dhi : the world meant is in his view the ndkaprftha.
[266
vi. 9 —] The Qastras of the Hotrakas
yonder world to the world of heaven. They cannot bear the sacrificer to the world of heaven who recite sets of seven. Therefore as wholes should he recite the hymns.
vi. 10 (xxviii. 2). Further he says 8 Seeing that the sacrifice is for Indra, then why do two only at the morning pressing use as offering verses for the Prasthita (libations) verses manifestly addressed to Indra, namely the Hotr and the Brahmanacchansin: 1 This Soma drink for thee 9 is the offering verse of the Hotr, 1 ‘ O Indra, thee as a bull we 9 is that of the Brahmana¬ cchansin. 2 * The others use (verses) to various deities ; how are their verses connected with Indra ? 9 The Maitravaruna 8 uses as offering verse * Mitra we hail 9 ; 8 Varuna for the Soma drinking 9 (he says); whatever Pada con¬ tains (the word) 8 drink 9 is a symbol of Indra; thereby he delights Indra. The Potr 4 * uses as offering verse 8 O Maruts, in whose dwelling 9 ; c He is best protected of men 9 (he says); the protector is Indra; this is a symbol of Indra; thereby he delights Indra. 8 O Agni, bring hither the wives 9 the Nestr 6 uses as offering verse; c Tvastr to the Soma drinking 9 (he says); Tvastr is Indra; this is a symbol of Indra; thereby he delights Indra. ‘ To him whose food is the ox, whose food the cow 9 the Agnidh 6 uses as offering verse; 8 Soma-backed, the creator 9 (he says) ; the creator is Indra; this is a symbol of Indra; thereby he delights Indra.
8 Come hither with those that move at dawn,
The gods, ye that have excellent wealth,
Indra and Agni, to the Soma drinking ’;
is the offering verse of the Achavaka, 7 being in itself perfect. So are these verses to Indra; in that they are addressed to various deities, thereby he delights the other deities. In that they are in Gayatri, thereby they are connected with Agni; these three with them he obtains.
vi. 11 (xxviii. 3). 8 There 1 hath been pressed the divine Soma juice mingled with milk 9 he recites at the midday for (the goblets) being filled, (verses) containing (the words) 8 strong 9 , 8 drink 9 , 8 pressed 9 , and 8 be drunk 9 and so perfect a form. (The verses) which he recites are addressed to Indra; the sacrifice is connected with Indra; they are Tristubh verses which he recites;
1 RV. yiii. 65. 8 ; A^S. v. 6. 18 ; 99 S. vii. 4.
S. Cf. KB. xxviii. 8; GB. vii. 20.
1 RV. iii. 40. 1; A?S. v. 6. 18 ; 99 S. vii. 4. 7. 8 RV. i. 28. 4 ; A 9 S. v. 5. 18 ; 99 S. vii. 4. 6.
4 RV. i. 86.1; A9& v. 5. 18 ; 99 S. vii. 4. 8.
8 RV. i. 22 . 9 ; A 9 S. v. 5. 18; 99 S. vii. 4. 9.
• RV. viii. 48. 11; A 9 S. v. 5. 18; 99S. vii.
4. 10.
7 RV. viii. 88. 7 ; A 98 . v. 7. 6; 99 S. vii. 7.2.
vi. 11. 1 This chapter gives the hymn for the filling of the goblets and the Prasthita libations; for the former see A 9 & v. 5.14; 18.11; 99 S. vii. 17.8; it is merely alluded to in KB. xxix. 2. The hymn is RV. vii. 21: the word gorjika is quite uncertain ; 1 dont la fidohe est la vache* is Calandand Henry's rendering L’Agnistoma, p. 284.
267]
The Recitations of the Hotrakas [—vi. 12
the midday pressing is connected with the Tristubh. They say ‘ Seeing that (the word) “ be drunk ” is a symbol of the third pressing, then why does he recite verses containing (the word) “ be drunk ” and why do they use such verses as offering verses ? * At the midday the gods become drunk as it were; they also at the third pressing become drunk together; therefore at the midday he recites (verses) containing the word * be drunk ’ and they use such (verses) as offering verses. All of them at the midday use for the Prasthita libations 2 verses manifestly addressed to Indra. Some use verses containing (the words) * penetrate towards \ The Hotr 3 uses as offering verse ‘ Drink the Soma towards which O dread one thou hast penetrated The Maitravaruna 4 uses as offering verse ‘ Drink it, thou that art impetuous, penetrating \ The Brahmanacchansin 5 uses as offering verses 4 Do thou drink as of old ; let it delight thee ’. The Potr 6 uses as offering verse ‘ Come hither; Soma lover they call thee'. The Nestr 7 uses as offering verse ‘ Thine is this Soma; do thou come hither \ The Achavaka 8 uses as offer¬ ing verse ‘ For Indra the Soma draughts found aforetime \ The Agnidh 9 uses as offering verse * Filled is his cup; hail! * Of these those contain (the words) * penetrate towards *; Indra was not victorious at the morning press¬ ing ; with these (verses) he penetrated towards the midday pressing; in that he penetrated towards, therefore do these verses contain (the words) ‘ penetrate towards \
vi. 12 (xxviii.4). * Come 1 hither, O sons of strength * he recites at the third pressing for (the goblet) being filled, (verses) containing (the words) ‘ strong ’, 1 drink‘ press and ‘ be drunk' and so perfect in form. They are addressed to Indra and the Rbhus. They say ‘ Since they do not chant (verses) to the Rbhus, then why do they call it the Arbhava Pavamana ? ’ Prajapati as father having made immortal the Rbhus being mortal gave them a share in the third pressing; therefore they do not chant (verses) to the Rbhus, but they call it the Arbhava Pavamana. Further he says ‘ Seeing that in the two first pressings he recites according to the metre, Gayatri verses at the morning pressing, Tristubhs at the midday pressing, then why does he recite Tristubh verses at the third pressing which is connected with the Jagati?’
* For the Prasthitas, see AfS. y. 5.19 ; (£8.
vii. 17. 6-11; Caland and Henry, pp. 286, 287.
3 RV. vi. 17.1: this and the next two contain forms of abkMrd A£S. v. 5.19 ; 99®* v “* 17. 6. Cf. GB. vii. 21.
* RV. vi. 17. 2 ; A$S. v. 5.18; 99S vii. 17.6. 3 RY. vi. 17. 8 ; AfS. v. 6.19 ; 9?S. vii. 17. 7. « RV. i. 104. 9 ; A'yS. v. 6.19 ; 99S. vii. 17. 8.
* RV. iii. 86.6 ; A 9 S. v. 6.19; 99 S. vii. 17. 9.
8 RV. iii. 86 . 2 ; A 9 S. v. 6.19 ; 99 S. vii. 17. 10 . A 9 S. inverts the order of the pre¬ ceding and this.
8 RV. iii. 82. 16; A 9 S. v. 6. 19; 99 S. vii. 17. 11.
1 For the filling of the goblets to RY. iv. 86 see A 9 S. v. 6.14 ; 99®* ®* 8 5 Caland
and Henry, VAgniitoma, pp. 846, 846. It is merely referred to in KB. xxx. 1. Cf. GB. vii. 22 .
[268:
vi. 12—] The Qastras of the Hotrakas
‘ The third pressing has the sap sucked out; the Trisfubh metre is one with the sap not sucked out but full of pure juice; (therefore it serves) to make it full of sap 1 should he reply; ‘ Moreover he thus gives Indra a share in the pressing Further he says ‘ Seeing that the third pressing is connected with Indra and the Rbhus, then why does he, the Hotr, alone at the third pressing use for the Prasthita libations 2 what is manifestly (a verse 3 ) to Indra and the Rbhus “ O Indra with the Rbhus, full of strength, the well blended ”, while the others use (verses) to various deities, and how are these (verses) connected with Indra and the Rbhus The Maitravaruna 4 uses as offering verse ‘ 0 Indra and Varuna, drinkers of the pressed this pressed (juice)'; in ‘Your chariot the sacrifice for the enjoyment of the gods * he men¬ tions many; that is a symbol of the Rbhus. The Brahmanacchansin 6 uses as offering verse ‘ With Indra, O Brhaspati, drink the Soma '; in ‘ Let the drops well formed enter you ’ he mentions many; that is a symbol of the Rbhus. The Potr 6 uses as offering verse ‘ May the steeds, swift speeding, bring you hither'; in ‘ Swiftly leaping, come ye forward on their backs’ he mentions many; that is a symbol of the Rbhus. The Nestr 7 uses as offering verse ‘As at home come ye to us, swift to listen'; in ‘Come ye' he mentions many; that is a symbol of the Rbhus. The Achavaka 8 uses as offering verse 4 O Indra and Visnu drink of this sweet drink'; in ‘ The sweet Soma juices of you two have come ’ he mentions many; that is a symbol of the Rbhus. The Agnidh 0 uses the offering verse ‘ This praise to Jatavedas who doth deserve it; in 4 Like a chariot let us magnify with devotion' he mentions many; that is a symbol of the Rbhus. So are these veraes addressed to Indra and the Rbhus. In that they are addressed to various deities, thereby he delights the other deities. In that they consist mainly of Jagati verses, 10 and the third pressing is connected with the Jagati, verily (they serve) to make perfect the pressing.
vi. 13 (xxviii. 5). Further he says ‘ Seeing that some of the Hotr's offices have litanies and others have no litanies, how are they all made by him to have litanies, and be equal and perfect ?' In that naming them together 1 they call them Hotr’s offices, thereby are they equal. In that some of the Hotr’s offices have litanies and others not, thereby are they different. So they all become for him possessed of litanies, equal and perfect. Further
* For the Prasthita libations see A£S. v. 5.
19 ; 59 ®- 2 - 4-12 ; Caland and Henry,
pp. 846-849.
• BY. iii. 60.5; A 9 S. v. 5.19; 99 S. viii. 2.5. 4 BY. vi 68. 10 ; A 9 S. v. 6. 19; 99 S. viii.
2 . 6 .
8 BV. iv. 60. 10; A 9 S. v. 6. 19; 99 S. viii. 2. 7.
• BY. i. 86 . 6 ; A^S. v. 6 . 19; 99 S. viii. 2. 8. 7 BY. ii. 86. 8; AQS. v. 6. 19 ; 99 S. via. 2. 9. « BV. vL 69. 7; A 9 S. v. 6. 19; 99 S. viii. 2 . 10 .
9 BV. i. 94.1; A 9 & v. 6. 19; 99 S. viii. 2.11.
10 Weber compares prdya in 59®- 26. 6.
1 Weber (Ind. Stud. ix. 298) suggests as an alternative 1 fibereinstimmend ’.
269] The Litanies of the Hotrakas [—vi. 14
he says ‘The Hotrakas recite at the morning pressing and recite at the midday pressing; how do they recite at the third pressing? 9 ‘In that at the midday they recite two hymns apiece 9 , he should reply, ‘for that reason. 9 Further he says ‘Seeing that the Hotr has two litanies, how have the Hotrakas two litanies? 9 ‘In that they use as offering verses (verses) addressed to two deities 9 , he should reply, ‘ for that reason. 9
vi. 14 (xxviii. 6). Further he says ‘ Seeing that these three Hotr 9 s offices are possessed of litanies, how have the others litanies? 9 The Ajya is the litany of the Agnldh’s office, the Marutvatlya of the Potr’s, the Vafyvadeva of the Nes(r 9 s; these Hotr's offices contain the characteristics accordingly. 1 Further he says ‘ Seeing that some Hotrakas have one direction only given to them, then why has the Potr two directions given, and the Nestr two 2 * ? 9 When the Gayatri yonder having become an eagle brought the Soma, Indra having cut off the litanies of these Hotr’s offices gave them to the Hotr (saying) * You have called to me; you have known this \ The gods said ‘With speech let us strengthen these two Hotr 9 s offices 9 . Therefore have they two directions. By speech they strengthened the Agnldh’s office; therefore his offering verses are one verse larger. 8 Further he says ‘ Seeing that the Maitravaruna gives directions to the Hotr with * Let the Hotr say the offering verse; let the Hotr say the offering verse ’, then why does he give directions with ‘ Let the Hotr say the offering verse; let the Hotr say the offering verse 9 to the Hotra^ansins who are not Hotrs ? 9 The Hotr is the breath; all the priests are the breath; verily thus he says in effect ‘ Let breath say the offering verse; let breath say the offering verse 9 . Then he says ‘Is there a direction for the Udgatrs, or is there not? 9 ‘There is 9 he should reply. In that the Prajastr, after muttering, says ‘ Do ye chant 9 , this is their direction. Further he says ‘Is there a choosing 4 * of the Achavaka ? Or not ? 9 ‘ There is 9 he should reply. In that the Adhvaryu says to him, ‘ O Achavaka, say what is to be said by you 9 , this is the choice of him. Further he says ‘ Seeing that at the third pressing the Maitra¬ varuna recites (a litany) to Indra and Varuna, then why are the strophe and antistrophe addressed to Agni? 9 With Agni as their head the gods smote away the Asuras from the litanies; therefore its strophe and anti¬ strophe are addressed to Agni. 6 Further he says ‘ Seeing that the Brahmana- cchansin recites (a litany) to Indra and Brhaspati at the third pressing,
1 The offering verses of the three priests con¬ tain references to Agni, the Maruta, and the All-gods.
2 1. e. at the Rtuyfijas of the twelve Praisas,
the Potr number 2 and 8, the Nestr 8 and
9. The text is given in full in Sohefte-
lowitz, Die Apokryphen des Rgv 4 da, as v. 7.
8 The Agnldh has an extra verse RV. iii. 6. 9 ; A$S. v. 19. 7 ; 9£S. viii. 5. L
4 There is no formal Pravara; fc see A^S. v.
8 . 12 .
5 RV. vii. 82 and 84 are the ^astra; vii. 16.
16-18; 19-21 are the Stotriya and Anurdpa.
[270
vi. 14—] The Qastras of the Hotrakas
and the Achavaka one to Indra and Visnu, how are their strophes and antistrophes addressed to Indra 6 ?’ Indra drove away the Asuras from the litanies; he said 4 With me who ? ’ With 1 1 ’ and 4 I ’ the deities followed after; in that Indra was the first to drive away, therefore their strophes and antistrophes are addressed to Indra; in that with ‘I* and 4 I’ the deities followed after, therefore do they recite to various deities.
vi. 15 (xxviii. 7). Further he says 4 Seeing that the third pressing is connected with the All-gods, then why are these hymns to Indra in Jagati recited as the commencement at the third pressing ? * 4 Verily laying hold of Indra by them they proceed' he should reply. Moreover in that the third pressing is connected with the Jagati, it is for desire 1 of the Jagati. Whatever metre is recited thereafter, it is all in the Jagati if these hymns to Indra in Jagati are recited as the commencement at the third pressing. Then at the end the Achavaka recites a hymn in Trisjubh 2 * With the rite ’; the rite which is to be praised he refers to. ‘ With sap ’ (he says); sap is food; (verily it serves) to win proper food. * With safe paths furthering us * (he says); verily thus he recites for safety day by day. Further he says 4 Since the third pressing is connected with the Jagati, then why have they concluding verses in Tristubh ? ’ The Tristubh is strength; verily thus at the end they keep finding support in strength. 4 This speech of mine hath reached Indra, Varuna ’ is that of the Maitravaruna; 3 4 May Brhaspati protect us around behind’ that of the Brahmanacchansin; 4 4 Both have conquered ’ is that of the Achavaka, 6 for they two are victorious; 4 They are not conquered, he is not conquered ’ (he says), for neither of them has conquered.
4 What time, O Visnu, with Indra ye did strive Then did ye two divide in three the thousand’
(he says). Indra and Visnu fought with the Asuras; having conquered, them they said 4 Let us make an arrangement *. The Asuras said 4 Be it so ’. Indra said 4 So much as Visnu three times traverses, so much be ours; let the rest be yours ’. He traversed these worlds, then the Vedas, then speech.
• BY. i. 67 ; x. 68 and 48 are the ^astra; viii. 21. 1-2; 9-10 are the Stotriya and Annrupa of the Br&liman&ochahsin; ii. 18; vii. 100; i. 166 ; vi. 69; and viii. 98. 7-9; 18. 4-6 are the verses of the Ach&v&ka referred to. All these are the $astras of the Hotrakas at the third pressing in the Ukthya; see A$S. vi. 1. 2 ; ?$S. ix. 1-4; AB. iii. 49,60.
1 Gf. KB. xxx. 2, 8 and see also Vait xxxii. 86. The form jagatkdmyd is very abnormal;
mitrakrtyd in AB. iii. 4. 6 is not probably a parallel, but bkUyask&mya occurs in a Kanva passage of the $B., cited by Eggeling, SBE. xxvi. 42, n. 2.
2 RV. vL 69.
8 BV. vii. 84. 6.
4 RV. x. 48. 11 (not 42.11 as Haug, the last hymn being x. 48).
0 BV. vi. 69. 8; cf. £B. iii. 8.1.18; Eggeling, SBE. xxvi. 62, n. 2.
271] The Sampata and other Hymns [—vi. 17
They say ‘ What is the thousand ? 9 * These worlds, these Vedas, moreover speech* he should reply. ‘Did ye divide* the Achavaka repeats in the Ukthya, for he is then the last; the Hotr at the Agnis^oma and the Atiratra, for he is then the last. ‘Should he repeat at the Sodagin? Or should he not repeat?* ‘He should repeat’ they say; ‘ Why should he repeat in the other days and not at this ? * Therefore he should repeat. 6
vi* 16 (xxviii. 8). Further he says ‘Seeing that the third pressing is connected with the Nara^ansa, then why does the Achavaka at the end recite in the Qilpas verses without reference to the Nara$ansa. 1 The Nara$ansa (hymn) is a development; some seed is developed as it were; this is already developed and so propagated. Again the Nara^ansa hymn is soft and slipping; but the Achavaka is the last; (they think) ‘We shall establish it in something firm for the sake of firmness Therefore the Achavaka at the end in the Qilpas recites (verses) without reference to the Nara^ansa (thinking) ‘ We shall establish it in something firm, for the sake of firmness *.
ADHYAYA IV
The Sampata and other Hymns .
vi. 17 (xxix. 1). The strophe of the next day they make the antistrophe, at the morning pressing 1 for the continuity of the Ahina (sacrifice). Just as the one day (rite) pressing, so the Ahina; just as the pressings of the one day (rite) as a pressing keep united, so the days of the Ahina keep united. In that they make the strophe of the next day the antistrophe at the morning pressing for the continuity of the Ahina, verily thus they continue the Ahina. The gods and the seers planned ‘ With what is the same, let us continue the sacrifice; they saw this similarity in the sacrifice,
* The last four syllables are repeated; see A 9 S. vii. 1. 12.
1 S&yana explains the term N&r&y&Asa as praise of men like the Rbhus or Ahgi- rases. In vi. 32 the N&rtyafisl verses (D&nastutis) are mentioned. Gf. how¬ ever the N&r& 9 aAsa hymn, BY. x. 62 in AB. vi. 27; KB. xxiii. 8 . There can be no real doubt that the real reference is to RV. x. 62 with its generative reference. The reply to the objection is twofold; in the first place the seed when developed
needs no further aid and as the Ach&v&ka is late in the ritual it is developed when it reaches him. Secondly the hymn is soft And so a bad ending. The term N&r&^aiisa occurs in yet another use of the cups of the libations (Caland and Henry, UAgnistoma, p. 220: the con¬ nexion with N&r&^afisa and the manes is discussed by Oldenberg, ZDMG. liv.49 seq. and Hillebrandt, Vedo Myth . ii. 102), but this is not here in place, vi. 17. 1 Of. above AB. vi. 6 .
[272
vi. 17 —] The Qastras of the HotraJcas
the Pragathas the same, 2 the beginnings 3 the same, the hymns 4 the same. Indra is a house frequenter; where Indra goes first, then he returns again; verily (it serves) to secure Indra in the sacrifice.
vi. 18 (xxix. 2). These Sampatas Vifvamitra first saw; them seen by Vifvamitra Vamadeva created, 1 ‘ Thee, O Indra with the thunderbolt *; ‘ That which of ours Indra rejoiceth in and desireth and ‘ How ? of what Hotr hath he made great?’ To them he swiftly moved; in that he swiftly moved (samapatat), that is why the Sampatas have their name. Vi$va- mitra considered ‘ The Sampatas which I saw Vamadeva has created; what hymns now can I create as counter Sampatas ? * He created these hymns as Sampatas their counterparts. 2 'Straightway on birth, the bull, the youngling/ ‘ Indra, breaker of citadels, overcame the Dasa with his beams/ 'This offering do thou make attain/ 'Thy comrades, Soma-loving, desire thee/' Ordering the bearer hath gone to the grandson of the daughter ', and ‘ Like a carpenter, have I fashioned a thought.’ ‘ Who alone is to be invoked by mortals' Bharadvaja 8 (saw). ' With sharp horns, like a terrible wild beast’, and ‘Praises have been offered in desire of glory’ Vasistha 4 (saw).
‘ To him the eager, the impetuous ’ Nodhas 6 (saw). Having recited at the morning pressing the strophes of the six-day (rite), at the midday they recite the Ahina hymns. These are the Ahina hymns; ' Let the true one come hither, the bounteous, he of the Soma lees ’ the Maitr&varuna e (recites) containing (the word) ‘true’. ‘To him the eager, the impetuous’ (this hymn) containing (the word) ‘ prayer ’ in ‘ To Indra the prayers most truly given ’ and ‘ O Indra, these prayers have the Gotamas made ’ the Brahmana- cchansin 7 recites. ‘ Ordering the bearer ’ (this hymn) containing (the word)
‘ bearer ’ in ' They have produced the bearer ’ the Achav&ka 8 recites. They say ‘Why does the Achavaka recite this hymn containing (the word) “bearer” both in the days that go away and those that come up again?’
2 See A 9 S. vu. 4 6 ; see below AB. vi. 21.
* See A 9 S. vii. 4. 7; below AB. vi. 22.
4 Not the ahlnaaukt&ni as S&Jrana but the aharahahfasyani ; see A 9 S. vii. 4. 8 and 9; AB. vi. 20. Mokahaari he sees a cat.
1 RV. iv. 19, 22 , 28; A. 9 S. vii. 6 . 20.
2 RV. iii. 48, 84, 86 , 80, 81, 88 ; A 9 S. vii. 5.
20 omits Hi. 48 and iii. 88 ; see AB. vi.
20 .
8 RV. vi. 22; A9& vii. 5. 20.
4 RV. vii. 19, 28; A. 9 & vii. 5. 20 omits vn. 28; see AB. vi. 20. It is really not a Saxhp&ta proper.
® RV. i. 61; A 9 S. vii. 4. 8 ; 99 S. xii. 4. 17, 18.
8 RV. iv. 16 ; A 9 S. vii. 4. 9; 99 S. xii. 8. 18, 14.
7 RV. i. 61: Id and 16 are referred to.
8 RV. iii. 81; A 9 S. vii. 4. 9; 99 S. xii. 6 . 16,
17. This is repeated both on the days of the §adahas and also on the days, which once past do not recur, here specified ; for its use on the §adahas, see AB. vi. 19. 4. The term Alilna is here a quite peculiar one, the days being single days in as. The order is (1) strophe and antistrophe; (2) the Kadvant Prag&tha; (8) the Aram bhanfya ; (4) the aharahahfasya ; (5) the Ahlua for the Maitr&varuna; (4) and (5) being inverted for the other two; see A 9 S. vii. 4.
273]
The Sampata and other Hymns [—vi. 19
The knower of many Res is powerful; the hymn contains (the word) ( bearer 9 ; the bearer bears the yoke to which it is yoked. Therefore the Achavaka recites in both cases this hymn containing (the word) ‘bearer*, both in the days that go away and in those that come up again. These are on five days, the Caturvinpa, Abhijit, Visuvant, Vi$vajit and Mahavrata; these days are Ahlnas, for nothing in them is left out; these days go away without recurring; therefore they recite them on these days. In that they recite them, (they hope) * Let us obtain the worlds of heaven without defect, with all forms, with all perfection. In that they recite them, they invite Indra with them, like a bull to a cow. In that moreover they recite them, it is for the continuity of the Ahlna; verily thus they continue the Ahlna.
vi. 19 (xxix. 3). These three Sampata (hymns) the Maitravaruna recites one by one day by day, alternating their order; 1 * on the first day (he recites) * Thee O Indra, with the thunderbolt', on the second ‘ That which of ours Indra rejoiceth in and desireth *, on the third * How ? of what Hotr hath he made great?* Three Sampatas the Brahmanacchansin recites one by one day by day, alternating their order,* on the first day ‘ Indra, breaker of citadels, overcame the Dasa with his beams ’, on the second *Who alone is to be invited by mortals*, on the third ‘ With sharp horns, like a terrible wild beast *. Three Samp&tas the Achavaka recites one by one, day by day, alternating their order, 3 on the first day ‘ This offering do thou make attain *, on the second ‘Thy comrades, Soma-loving, desire thee*, on the third ‘ Ordering the bearer hath gone to the grandson of the daughter*. These number nine; there are three to be recited every day; 4 * these make up twelve; the year has twelve months; Prajapati is the year; the sacrifice is Prajapati; thus they obtain the year and Prajapati; thus they continue day by day to find support in the year, in Prajapati, in the sacrifice. Between them they should insert an insertion, Viraj verses and verses 3 by Vimada without repetition of 0 on the fourth day, Pankti 6 verses on the fifth,
1 BV. iv. 19 ; iv. 22 ; iv. 28. viparydsam pre¬ sumably means that on the last three days of the ^agaha they are repeated in the same order. These hymns replace the Ahlna hymns of the special days (AB. vi. 18, n. 8). See A9& vii. 5.21,22 ; cf. Vait. xxxi. 26.
* RV. iii. 84; vi.22; vii. 19.
8 BV. iii. 86; iii. 80 ; iii. 81.
4 See for these AB. vi. 20.
8 RV. vii. 22. 6-8; vii. 81. 10-12; see KB. xxix. 6 where they are called 9ilpas. These are made into three triplets and inserted by the three priests on the fourth
35 mJ
day of the Qadaha; the verses by Vimada are not an alternative as sug¬ gested by Sftyana (jekahpakfah ... pakfdn- taram) but an addition, and the Anand. ed. reads veutnadif ea caturth* (which is of course palaeographically practically the same as the reading oatmorfif caharUU). The verses are BV. x. 28. 1-7 ; the first three verses in each case go to the Maitrft- v&runa; the Br&hman&oohaAsin has 8- 6 ; the Ach&v&ka 6-7. See A$S. vii. 11. 84 Mg.; Vait. xxxii. 7.
• RV. i. 29. 1-7 ; A$S. vii. 11. 89. Cf. 9?S. xii. 6. 12 ; Vait xxxii. 8.
[274
vi. 19 —] The Qastras of the Hotrakas
and verses by Parucchepa 7 on the sixth. Moreover on those days which have great Stomas the Maitravaruna 8 should insert * What friend of man to-day, god-loving?’, the Brahmanacchansin, 9 ‘He who hath been placed as it were in the forest delighting,’ and the Achavaka 10 ‘Come hither, standing on thy chariot seat ’. These are the insertions; by means of these insertions the gods, the seers, conquered the world of heaven. Verily thus also the sacrificers by these insertions conquer the world of heaven.
vi. 20 (xxviii. 4) * Straightway on birth the bull, the youngling ’ the Maitravaruna 1 recites day by day before the hymns. That hymn is heavenly; by this hymn the gods conquered the world of heaven, by this the seers. Verily thus also the sacrificers by this hymn conquer the world of heaven. It is by Vifvamitra; Vifvamitra was the friend of all; all becomes friendly to him who knows thus and to those for whom a Maitra¬ varuna, knowing thus, recites this before the hymns day by day. It con¬ tains (the words) ‘ bull ’ and ‘ dattle ’; (it serves) to win cattle. It is of five verses; the Pankti has five Padas; food iB the Pankti; (it serves) to win proper food. ‘Praises have been offered in desire of glory’ the Brahmanacchansin 2 recites day by day the hymn containing (the word) ‘ praise ’ and so perfect. This hymn is heavenly; by this hymn the gods conquered the world of heaven, by this the seers. Verily thus also the sacrificers by this hymn conquer the world of heaven. It is by Vasistha; by it Vasistha went to the dear abode of Indra, he conquered the highest world. He goes to the dear abode of Indra, he conquers the highest world who knows thus. It has six verses; the seasons are six ; (it serves) to win the seasons. He recites it after the Sampatas. Having obtained thus the world of heaven the sacrificers find support in this world. ‘Like a carpenter have I fashioned a thought', the Achavaka 3 recites day by day, containing (the word) ‘ towards ’ and a symbol of continuity. ‘ Ponder¬ ing on the dear (days) to come' (he says); the days to come are dear; verily thus they proceed pondering on, laying hold of, them. The world of heaven is to come as compared with this world ; verily thus he alludes to it. ‘ I long to see the sages, with wisdom ’ (he says), our seers who are departed are the sages; verily thus he refers to them. It is by Vifvamitra; Vifvamitra was the friend of all; all becomes friendly to him who knows thus. That which he recites has no deity mentioned and is connected with
* RV. i. 181. 1-7 ; AfS. vii. 11. 40. Cf. ffS. 10 RV. ui. 48 ; AfS. vii. 12. 1.
zii. 8. 12 ; Vait. xxxii. 9. 1 RV. iii. 48. Cf. ApS. vii. 4. 8
• RV. iv. 25 ; AfS. vii. 12. 1 ; Vait. xxxiii. * RV. vii. 28. Cf. AfS. vii. 4. 9; fps. xii.
18 ; GB. xi. 1. These are used for the 4. 8.
Chandomas as the Stomas increase in size. 9 RV. iii. 88. Cf. AfS. vii. 4. 9; 59 s - z “-
RV. x. 29 ; AfS. vii. 12.1; Vait. xxxii. 10 ; 5. 8.
GB. xi. 2.
9
275]
[—vi. 22
The Kadvant Pragathas
Prajapati. Prajapati is he whose name is not mentioned; (it serves) to obtain Prajapati. Once 4 he mentions Indra; thereby he departs not from the Indra form. It is in ten verses; the Viraj has ten syllables; the Viraj is food ; (it serves) to win food. As to its being of ten verses, the breaths are ten; verily thus they obtain the breaths, they place breaths in the body. He recites it after the Sampatas; verily thus having obtained the world of heaven, the sacrificers find support in this world.
vi. 21 (xxix. 5). ‘Who, O Indra, him that hath thee as his wealth’, * What newest of praises *, and ‘ What hath not been wrought by him * are the Pragathas 1 containing the word ‘ who ’ which are recited day by day at the beginning. Prajapati is Who; (verily they serve) to obtain Praja¬ pati. Moreover in that they contain (the word) ‘ who ’ and who is food, (they serve) to win food. Moreover as to their containing (the word) ‘ who ’, day by day they praise employing the Ahlna hymn, duly appeased, and it is by the Pragathas containing (the word) 1 who ’ that they appease them. Appeased they bring them prosperity (ka ); appeased they carry them towards the world of heaven. The beginnings of the hymns which they recite should be in Tristubh; these some recite before the Pragathas, calling them inserted verses. That he should not do so. The Hotr is lordly power, the Hotra§ansins are the people; verily thus they would make the people refractory to the lordly power which is a confusion. He should know ‘ These my hymn beginnings are Tristubhs \ Just as men set sail on an ocean so set they sail who perform the year or a twelve day (rite) ; just as men desiring to reach the other shore mount a ship well found, 2 so do they mount the Tristubhs. That metre having made them go to the world of heaven does not fail, for it is the strongest of all. He should not utter the call for these (verses) (thinking) ‘ The metre is the same; moreover let me not make them inserted verses/ In that they recite these (verses), (they think) 1 Let us mount the hymns with the recognized beginnings of the hymns/ In that they recite these (verses), verily with them they summon Indra, like a bull to the cow. Moreover in that they recite them, (it serves) for the continuity of the Ahina; verily thus they continue the Ahina.
vi. 22 (xxix. 6). * O Indra drive away all our enemies in front ’ the Maitravaruna 1 recites day by day before the hymns:
« RV. iii. 88. 10. RV. iv. 16 ; vii. 28 ; iii. 88; then the
i RV. vii. 82. 14 and 15; viii. a 18 and 14 ; concluding verses ; AB. vi. 18, n. 8 ex-
66 . 9 and 10. In this chapter the order plains the order of iii. 48 and iv. 16 (for
of the various parts of the litanies agrees the opposite order see AB. vi. 18 and 20).
clearly with that in A£S. vii. 4 (mis- Afdntani may be read,
interpreted by Haug, ii. 412, n. 8) ; viz. * Cf. below AB. vii. 18; BR. vii. 1199. the Pragftthaa; then the Tristubh verses; vi. 22. 1 RV. x. 181.1. Cf. A£S. vii. 4. 7; 95**. then RV. iii. 48; i. 61; iii. 81 ; then xii. 8. 5 ; KB. xxix. 4.
[276*
vi. 22 —] The Qastras of the Hotrdkas
1 Drive away those behind, 0 overpowering one,
Drive away those to the north, 0 hero, those below to the south That we may delight in thy wide protection ’
(he says); it is a symbol of freedom from fear; for he desires as he pro¬ ceeds freedom from fear. * Those yoked with prayer, I yoke with prayer' the Brahmanacchansin 2 recites day by day; in 1 1 yoke * it contains (the word) yoke, since the Ahina is yoked as it were; (therefore) it is a symbol of the Ahina. ‘ To wide space thou leadest us after knowing * the Achavaka 3 recites day by day; since the Ahina goes as it were, (the words) c Thou leadest after * are a symbol of the Ahina; (the words) ‘ Thou leadest * are a symbol of the proceeding of the sacrificial session. These are recited day by day. They should conclude with the same verses; 4 Indra is a home- goer as regards their sacrifice ; as a bull to the cow, or as a cow to its well- known place of pasture, so does Indra come to their sacrifice. He should not conclude with the ‘ Prosperity let us invoke ’ verse 5 the Ahina (hymn); the Esatriya departs from his kingdom; his rival he then summons.
vi. 28 (xxix. 7). Then follows the yoking and releasing of the Ahina (rite), with 1 ‘ He traversed the atmosphere* he yokes; with * So Indra* he releases; with 2 * I of the two connected with Sarasvati * and ‘ Surely this of thee * he yokes the Ahina; with 3 ‘ Let us be thine, O god Varuna * and 4 Chant ye * he releases. He is worthy to weave the Ahina who knows how to yoke and to release it. In that they are yoked on the Caturvin$a day is the yoking; in that they are released before the concluding Atiratra is the releasing. If on the Caturvin$a day they were to conclude with (the verses) of the one day (rite), they would conclude the sacrifice, and would not make it an Ahina; if they were again to conclude with the concluding verses of the Ahina, the sacrifice would perish, just as one wearied and not being released perishes. With both sets should they conclude. 4 That is as if one were to go a long journey unyoking from time to time; the sacrifice becomes continuous, and yet they release (it). He should not over-recite the Soma by
* RV. iii. 86. 4. Cf. A£S. vii. 4. 7 ; S. rii. 4. 2.
» RV. vi. 47. a Cf. AfS. vii. 4. 7 ; 9?S. xii. 5.2.
4 Viz. RV. iv. 16. 21 (M&itrftvaruna) ; vii. 28. 6 (Br&hmaniechafisin); ii. 11. 21 Ach&v&ka) ; see AB. vi. 23.
4 RV. iii. 8a 10. See A£S. vii. 4. 10.
1 RV. viii. 14. 7-9; vii. 28.6 (the Br&hmanA- ccha&sin), for the morning and mid¬ day pressings as concluding verses. Cf. OB. xi. 6.
• RV. viii. 88. 10 ; ii. 11. 21 (the Ach&vika) ;
the second refers to the release.
* RV. vii. 66. 9; iv. 16. 21 (the Maitrfcva-
runa); the first refers to the joining.
4 I. e. the Maitr&varana with those of the one day rite only; the Aoh&vftka with those of the Ahina; the Br&hmanA- cchafisin with those of the Ahina in the morning and those of the one day rite at the midday pressing: above AB. vi. a
The Ahlna Rite
277 ]
[—vi. 24
more than one or two verses at the two pressings 6 ; when a Stoma is over¬ recited by many verses then come into existence long stretches of wild; he may use an unlimited number at the third pressing; the world of heaven is unlimited; (it serves) to obtain the world of heaven. He grasps the Ahlna continuous and firm who knowing thus performs the Ahma.
vi. 24 (xxix. 8). The gods saw the cows in a cave ; they sought to win them with the sacrifice; they obtained them with the sixth day. At the morn¬ ing pressing with Nabhaka’s (hymn) they tore open (nabh) the cave; in that they tore it open, verily thus they loosened it. On the third pressing having destroyed the cave with the Valakhilyas as the thunderbolt and (the verse) of one Pada as the hammer of speech, they drove out the cows. Verily thus also the sacrificers tear open the cave at the morning pressing with Nabhaka’s (hymn); in that they tear it open, verily thus they loosen it. Therefore the Hotrakas at the morning pressing recite triplets 1 by Nabhaka. 1 When supporting the summits \ the Maitravaruna, ‘ O Indra, ancient are thine addresses the Brahmanacchansin ; * The middle of con¬ flicts ’, the Achav&ka. At the third pressing having destroyed the cave with the Valakhilyas as the thunderbolt and (the verse) of one Pada as the hammer of speech they obtain the cows. First he transposes by Padas 2 the six hymns of the Valakhilyas, by half verses the second time, by verses the third time. When transposing by Padas be should place (a verse) of one Pada in each Pragatha; that is the hammer of speech. There are five (verses) of one Pada; four from the tenth day, one from the Mahavrata. There are the M&hanamnl Padas of eight syllables; he should recite as many of these as he requires to complete; he should disregard the otherB. When transposing by half verses he should recite these (verses) of one Pada, and these eight-syllable Padas of the Mahanamnls. When trans-
5 Gf. AB. vi. 8. 5 ; here an unlimited number is allowed for the third pressing only, a view which really is not consistent with that view; cf. A$S. vii. 12. 5 with comm.
1 RV. viii. 41. 4-6 ; 40. 9-11; 8-6 ; A$S. vii. 2. 17. They follow the Anurupaa or Tristubhs.
* The mode of recitation is given by A9&. viii. 2.19-21. The first six hymns (RV. viii. 49-64) are recited by Padas, half verses, and verses; the order is first Pada of first verse of first hymn, then second Pada of second verse of second hymn; first Pada second verse second hymn, second Pada first verse first hymn and so forth. The Prag&thas are made up of two verses; this done, an eight-
syllable verse is added, viz. indro vipxuya gopcUih ; indro vtpvasya bhUpcUih ; indro vifoasya rdjaii ; indro vigvasya ceiati; indro vifoatk virQjcUi ; further the eight-syllable Padas of the Mah&n&mnls are added (from AA. iv. pracetanapra cetaya, &c.) so far as is needed to fill up the number of Prag&thas. The transposition of half verses follows in precisely the same way, thus viii. 49.1 a and b ; 60. 2 e and d ; that by verses viii. 49.1; 60.2, ftc. A^S. viii. 2.28 says that the Mah&n&mnls yield with the purUas 28 sets of eight syllables to fill up the 28 Prag&thas of the six V&lakhily& hymns. Below in AB. vi. 28 two other ways of the recitation are referred to.
vi. 24—] The Qastras of the Hotrahas [278
posing by verses, he should recite these (verses) of one Pada and these eight-syllable Padas of the Mahanamms. In that he transposes for the first time the six hymns of the Valakhilyas, verily thus he transposes breath and speech; in that for the second time, thus he transposes eye and mind ; in that for the third, thus he transposes ear and self. Thus is the desire in the transposition obtained, in the Valakhilyas as the thunderbolt, in (the verse) of one food as the hammer of speech, in the arrangement of the breaths. For the fourth time he recites the Pragathas without transposition; the Pragathas are cattle; (they serve) to win cattle. He should not here insert (the verse) of one Pada; if he were to insert (the verse) of one Pada, by the hammer of speech he would strike off cattle from the sacrificer. If a man were to say to him then * You have struck off cattle from the sacrificer, you have made him without cattle \ it would certainly be so. Therefore he should not insert (the verse) of one Pada. He inverts the last two hymns; this is their transposition. This to Saubala Sarpis Vatsi recited; he said * I have secured 3 the most abundant cattle in this sacrifice; not the least will come to me/ To him he gave (fees) as to great priests. That recitation is rich in cattle and heavenly; therefore he recites it.
vi. 25 (xxix. 9). He mounts the difficult mounting; the explanation of this has been given. 1 In (a hymn) to Indra 2 should he mount for one desiring cattle; cattle are connected with Indra. It should be in Jagati; cattle are connected with the Jagati; it should be a great hymn; verily thus he establishes the sacrificer in most numerous cattle. In (a hymn) by Baru should he mount; it is a great hymn and in Jagati. In (a hymn) to Indra and Varuna 3 should he mount for one desiring support. This Hotr’s office has these as deities, and has support in these; in that (the offering verse is) addressed to Indra and Varuna, 4 verily thus he establishes it in its own support as the end. As to (his mounting) in (a hymn) to Indra and Varuna, there is here a Nivid; by a Nivid are desires obtained. If he mounts in (a hymn) to Indra and Varuna, it should be in # (a hymn) by Suparna. Thus is obtained the desire in (the hymn) to Indra and Varuna, in (the hymn) by Suparna.
vi. 26 (xxix. 10). They say * Should he recite together 1 on the sixth day ?
* Cf. AB. vi. 86, n. 8.
1 See AB. iv. 21; KB. xxz. 5. The Durohana follows the V&lakhily&s and the subse¬ quent hymn, before its last verse.
* RV. x. 96; it begins pra vo make ; butS&yana
sees here in mahdaukta the same use as in AA. ii. 2. 2. Cf. 99S. xi. 14.10, 26.
* RV. viii. 69 by Suparna is clearly meant
and not the hymn pra dhdrd yantu (AGS.
iii. 12. 14) given as an alternative by S&yana. This is given as the hymn in A 9 S. viii. 2.18-16 in which the Dfirohana is to be performed (see AB. vi. 26). Cf. 99S. xii. 11. 17.
4 RV. vi. 68.11; see A 9 S. vi. 1. 2.
vi. 26. 1 I. e. the question is whether the ordinary 9&&tra is to be performed or not with the Dtlrohana. Cf. AB. vi. 36.
279]
The Duroharui
[—vi. 27
Or should he not recite together ? * * He should recite together ’ they say;
‘Why should he recite together on the other days and why not recite together on this?’ Or rather they say ‘He should not recite together. The sixth day is the world of heaven; the world of heaven is not a place where all meet; only certain ones meet in the world of heaven If he were to recite together, he would make it common; in that he does not recite together, it is a symbol of the world of heaven. Therefore he should not recite together. Again as to his not reciting together, the strophe is the body, the Valakhilyas the breaths; if he were to recite together, from these deities he would sever the breaths of the sacrificer; if one were to say of him then ‘From these two deities he has severed the breaths of the sacrificer; breath will leave him ’, it would certainly be so. There¬ fore he should not recite together. If he should reflect ‘ I have recited the Valakhilyas; let me recite together before the difficult mounting he should not on any account so desire. But if pride seizes him, let him recite many hundreds after the difficult mounting; therein is obtained that in desire of which he does so. The Valakhilyas are addressed to Indra; they have Padas of twelve syllables; therein is* there obtained the desire that is in the Jagati (hymn) to Indra. 2 Moreover there is this hymn to Indra and Varuna, 8 and a closing verse for Indra and Varuna; therefore he should not recite together. They say‘ As is the Stotra, so the Qastra; the Valakhilyas are recited transposed, is the Stotra transposed or not transposed?’ ‘Transposed* he should reply, ‘A twelve-syllable within eight-syllable 4 (Padas). 1 They say 1 As is the Qastra, so the offering verse; three deities are praised, Agni, Indra, Varuna, but he uses (a verse) to Indra and Varuna as offering verse; how is it that Agni is not omitted ? * Varuna is Agni, this also is declared by a seer. 6 ‘ Since thou, O Agni, art bom as Varuna *; thus in that he uses (a verse) to Indra and Varuna as offering verse, Agni is not omitted.
ADHYAYA V
The Qilpas.
vi. 27 (xxx. 1). They recite the (Jilpas. 1 These are the works of art of the gods; in imitation of these works of art here is a work of art accom¬ plished ; an elephant, a goblet, a garment, a gold object, a mule chariot are
* I.e. BY. iii. 61. 1-3 (A^S. vi. 1. 2; 9£S. iz. 8. 8) is to be omitted in favour of the BY. vii. 84 ; see A£S. viii. 2.16. The sense of w + » as sever (from) seems necessary; cf. PB. ziv. 6. 6.
« BY. vii. 84.
4 The Stotra is prepared on the DvipadA verses, BY. v. 24. 1-8.
* BV. v. 8. 1.
1 Cf. KB. xxix. 5 for a different view of the word ; the parallel is xxx. 4» They are said at the 3rd pressing normally on the 6 th day of the Prsthya §adaha.
vi. 27—] The Qastras of the Hotrakas [280
works of art; a work of art is accomplished in him who knows thus. As to these ‘works of art’ (Qastras), the Qilpas are a perfection of the self; verily by them the sacrificer perfects himself as composed of the metres. He recites the Nabh&nedistha 2 (hymn); the Nabhanedistha (hymn) is seed; thus he pours seed; he recites it without mention (of the deity); without mention is seed secretly poured in the womb. He becomes mingled with seed: 1 United with earth he sprinkled seed 9 (he says); verily (it serves) to perfect seed. He recites it with the Nara^ahsa 3 (hymn); man is offspring, praise speech; verily thus he places speech in offspring, therefore offspring are bora speaking. Some recite it before saying ‘ Speech has its place in front ’; others after saying * Speech has its place behind ’; in the middle should he recite it; speech has its place in the middle; in a place nearer the end; speech is nearer the back as it were. It the Hotr having poured in seed form hands over to the Maitravaruna, 4 * * * * (saying) 1 Do thou provide the breaths for it ’.
vi. 28 (xxx. 2). He recites the Valakhily&s; 1 the Valakhilyas are the breaths; verily thus he provides breaths for him. He recites them trans¬ posed ; these breaths are transposed, expiration (linked) with inspiration, cross breathing with inspiration. He transposes by Fadas the first two hymns, by half verses the second two, by verses the third two. In that he transposes the first two hymns, thus he transposes breath and speech; in that the second two, thus he transposes eye and mind; in that the third two, thus he transposes ear and self. Some transpose, putting Brhati verses and Satobrhati verses in twos together; then the desire that is in transposition is obtained, but Pragathas do not come about. He should transpose with intermingling; thus are Pragathas produced. The Valakhilyas are to be Pragathas; therefore should he transpose with intermingling; as to his intermingling, the Brhati is the body, the Satobrhati the breaths; he recites
2 RV. x. 61; v. 5 is referred to. See AfS. viiL 1. 20. Cf. above AB. vi. 16.
8 RV. x. 62. It is inserted after RV. x. 61. 25; see AfS. viii. 1. 20.
4 The filpas of these priests have two forms,
the vikrta at the third pressing of the
sixth day, at the V^vajit, and [if the
Sftman chanters use Dvipad&s at the
third pressing of any Ukthya day; this is
the form contemplated in AB., save in vi. 80,81; in the case that the sixth day or the Vifv^jit is an Agnistoma or the Dvipadfis are not used, then a simpler form of fil¬ pas appears at the midday pressing, the Aohftvftka discontinuing his Evay&marut
and the Maitr&varuna using only the Brhati hymns ; see AfS. viii. 4. 4-12.
1 AfS. viii. 2. 6 so?, (cf. ffS. xii. 6. 12 seg.) gives the modes of reciting here men¬ tioned as two, the MahAvftlabhid, adopted in AB. vi. 24. 6 wherein all the six hymns are recited in the three ways, and the two Haundinas in which the hymns are divided into three sets of two each (so KB. xxx. 4); the first of the Haundina methods uniting the Brhatls and the Satobrhatis in twos, while the other is here preferred, and unites on the basis of vi. 24.
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Rigveda
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281 ]
The SuJcirti , Vrsakapi , and Evaydmarut [— vi. 80
the Brhati, it is the body, then the Satobrhati, it is the breaths; then the Brhati, then the Satobrhati; thus he continues to strengthen the body with the breaths around. Therefore should he transpose with intermingling. Again as to his intermingling, the Brhati is the body, the Satobrhati cattle; he recites the Bfhati, it is the body, then the Satobrhati, it is cattle; then the Brhati, then the Satobrhati; thus he continues to strengthen the body with cattle around. Therefore should he transpose with intermingling. He inverts the two] last hymns; 2 this is their transposition. The Maitravaruna having made the breaths for it hands it over to the Brahmanacchansin (saying) * Do thou propagate it ’.
vi. 29 (xxx. 8). He recites the Sukirti 1 (hymn); the Sukirti hymn is a birthplace of the gods; thus he produces the sacrificer from the sacrifice as a divine birthplace. He recites the Vrsakapi 2 (hymn); the Vrsakapi is the body; verily thus he makes a body for it. He recites it with the sound o; the sound o is food ; thus to it on birth he gives food as the breast to a child. It is in Pankti verses; man is fivefold and arranged in five divisions, hair, skin, flesh, bone, marrow. As great as is man, so great does he make the sacrificer. Having produced him the Brahmanacchansin hands him over to the Achavaka (saying) ‘Do thou fashion a support for him \
vi. 80 (xxx. 4). He recites the Evayamarut 1 (hymn); the Evayamarut (hymn) is a support; verily thus he makes a support for him. It he recites with the sound o ; the sound o is food; verily thus he places food in him. It is in Jagatl or Atijagatl; all the world is connected with the Jagati or Atijagatl. It is addressed to the Maruts; the Marutsare waters, food is water; verily thus in order he places proper food in him. These they call the accompanying (hymns), the Nabhanedistha, the Valakhilyas, the Vrsakapi, the Evayamarut. These he should recite together or not recite together; if he recites them separately; that would be as if one were to divide in two a man or seed; therefore he should recite them together or not recite them together. Bulila Afvatara Afvi being Hotr at the Vijvajit meditated * Of these Qilpas two are liable to be performed at the midday in the Vi 9 vajit in the year (rite); come, let me here have recited the Evayamarut (hymn) \ He then had recited the hymn. When it was being recited thus, Gaufla came up; he said 1 0 Hotr, how is that your Qastra is wandering without a wheel*. ‘What has happened* (he
3 AB. vi. 24. 15. 3 BV. z. 86. See i-9®* yiii. 8. 4-6; 99®* xii.
1 RV. x. 181. Cf. KB. xxx. 6. It follows the 18. 1.
strophe and antistrophe, RV. x. 157.1-5 ; vi. 80. 1 RV. v. 87; see AfS. viii. 4.2; 99®* ▼i. 17. 5 ; see A 9 S. viii. 8. 3 ; 99S. xii. xii. 26. 10. Cf. AB. v. 15.
18. 1.
36 [b.a& m]
[282
vi. 30—] The Qastras of the Hotrakas
replied). 1 The Ev&yam&rut is being recited further on'; * he replied, * the midday is connected with Indra; why do you seek to draw Indra away from the midday ? ’ ‘ I do not seek to draw Indra away from the midday; he said. ( But this text is not appropriate for the midday; it is Jagati or Atijagati; all this is connected with the Jagati or Atijagati; it also is addressed to the Maruts; do not recite it’ (he replied). He said ‘Stop, O Achavaka ’; then he sought instruction from him. 3 He said ‘ Let him recite (a hymn) to Indra 4 with a reference to Visnu; then do thou, O Hotr, after the inserted verse to Rudra 6 and before (the hymn) to the Maruts insert this (Evayamarut) hymn. He caused the recitation to be made so; now to-day it is thus performed. 6
vL 81 (xxx. 5). They say 1 ‘ Seeing that in the Vifvajit, in the Atiratra form/ 8 and so on the sixth day the sacrifice comes into order,the generation of the sacrificer comes into order, how is it that here, while the Nabhanedistha hymn is not recited, the Maitravaruna recites the Valakhilyas; they are the breaths; seed comes first and then breath. So the Brahmanacchahsin: while the Nabhanedistha is not recited, he recites the Vrsakapi; it is the body; seed is first, then the body; how then is the sacrificer produced t How are the breaths not confused ?* ‘By means of the whole sacrificial rite they prepare the sacrificer; like an embryo in the womb, so he lies growing. Not at once in the beginning does it come into being whole; separately each member comes into being as it comes into being ’ (is the reply). If they perform all on the same day, the sacrifice comes into order, the generation of the sacrificer comes into order. Moreover the Hotr recites at the third pressing the Evay&marut (hymn); verily thus at the end he establishes him in a support.
vi. 32 (xxx. 6). When the metres had been obtained by the sixth day the sap poured over; Prajapati was afraid * This sap of the metres going away
• 1 North’ is S&yana's version, i. e. by the
Ach&v&ka, whose altar is north of the Hotf’s.
8 S&yana takes ise=ichOmi and makes this a quotation obviously in error. Weber (Ind. Stud . iz. 803) corrects the version of S&yana which takes fansista as third person sing.
4 RV. vi. 20 : v. 2 refers to Visnu ; see AfS. viii 4. 10; 99 S. xii. 6.14.‘ *
• RV. i. 48.6; see Caland and Henry, L'Ayni-
ftoma, pp. 878, 875.
• I.e. at the Vifvajit, the other two
being transposed to the midday; see AfS. viii. 4. 7-9 ; 99 S. xi, 15. 10.
1 This refers to the V^vajit in a Sattra where the N&bh&nedistha of the Hotr is as usual in the Va^vadeva fastra in the third pressing. The 9 as tras of the Maitrfe- varuna and the Br&hman&ochaftsin then loose their special predecessor; being transferred to the midday ritual, in the Agnistomaform ;cf. KB. zzv. 12-14. The answer is that all the 9Up** are per¬ formed though not in the same order, the Evay&marut being also found in the Hotr’s recitation.
*1.6. as an Ek&ha, and also on the sixth day, an Ukthya (read uklMyaaamsth&tvma in comm.). Cf. A 9 S. viii. 4. 5, 6.
283]
The Kuntdpa Hymns [—vl 32
will go over the worlds. It he grasped around from above with the metres, that of the Gayatri with the Nara$ansl, that of the Tristubh with the Raibhi, that of the Jagati with the Pariksiti, that of the Anus^ubh with the Karavya. Thus he placed again the sap in the metres. He sacrifices with metres full of sap, with metres full of sap he extends the sacrifice who knows thus. He recites the Nara^ans! (verses) 1 ; men are offspring, praise is speech; verily thus he places speech in offspring; therefore offspring here are born speaking (for him), who knows thus. As to the Narft$ansls, by recit¬ ing the gods and the seers went 1o the world of heaven; verily thus also the 8acrificers by reciting go to the world of heaven. These he recites taking apart, 8 as (he recites) the Vrsakapi (hymn); for it is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not say the sound o ; he should accent specially, 3 for it is their sound o. He recites the Raibhi (verses) 4 ; the gods and the seers making a noise went to the world of heaven; verily thus the sacrificers making a noise go to the world of heaven. These he recites taking apart, like the Vrs&kapi,for it is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not say the sound 0 ; he should accent specially, for it is their sound o. He recites the Pariksit 6 (verses); Pariksit is Agni, for Agni dwells around (pari lcseti) these creatures; for round Agni these creatures dwell ; he attains union and identity of form and world with Agni who knows thus. As to these being Pariksit (verses), Pariksit is the year, for the year dwells round these creatures, for round the year these creatures dwell. He attains union and identity of form and world with the year who knows thus. These he recites taking apart, like the Vps&kapi, for it is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not say the sound o; he should accent specially, for it is their sound o. He recites the Karavya® (verses). Whatever good thing they did, the gods obtained with the Karavyas; verily thus also the sacrificers obtain with the Karavyas whatever good thing they do. These
1 All these are to be recited by the Br&hma- n&ccha&sin (see AB. vi. 29). The whole is the Kunt&pa, referred by S&yana to a book called the Kunt&pa boing a Khila. See AV. xx. 127.1-8 ; RVKh. y. 8; Q?S. xii. 14.1-8. See also A$S. viii. 8.10 seq.; VaiL xxxii. 19 seq. Gf. KB. xxx. 5-7.
* I. e. pausing at each Pada. In $ 8 above the words yad voa ndr&pinsih should go with the next clause, as in §f 18 and 14. For the N&r&gafisls (distinct from the N&r&faAsa in AB. vi. 16 and 27) see Vedic Index , i. 445, 446; SBE. xlii. 690 seq.
3 The Ninarda is a species of accent described in A 9 S. viii. 8. 9 seq .; VaiL xxxii. 14-17. It affects the second vowel of the third Pada, the normal place of the Nyffnkha. The first vowel is pronounced as anuddtta , the second as uddtta, the next ekapruti. The Pratigara is othdmo daivom.
* AV. xx. 127. 4-6 ; RVKh. v. 9; 9fS. xii
15. 1; 14. 4,5. Cf. Vait. xxxii 19.
8 AV. xx. 127. 7-10 ; RVKh. v. 10; 9£S. xii. 17. 1. 1-i.
• AV. xx. W. 11-14; RVKh. v. 11, $9S. xii.
15. 2-4, v. 12 occurs in AB. viii. 11. 5.
[284
vi. 32—] The Qastras of the Hotrakas
he recites taking apart, like the Vrsakapi, for it is connected with the Vrsakapi; thus it follows the rule of the Vrsakapi. In them he should not say the sound o; he should accent specially, for it is their sound o. He recites the orderings of the quarters; 7 verily thus he puts in order the quarters; five he recites; these quarters are five, four transverse, one upwards. In these he should not say the sound o, nor should he accent specially 8 (thinking) ( Let me not make to move these quarters These he recites by half-verses, for support. He recites the man-ordering (verses); 9 the man-ordering (verses) are offspring; verily thus having put in order the quarters he establishes offspring in them. In these he should not say the sound o nor accent specially (thinking)' Let me not make to move these offspring *. These he recites by half-verses, for support He recites the Indragathas 10 ; by the singing against them of the Indragathas, the gods overpowered the Asuras; verily thus also the sacrificers by singing the Indragathas against the hated rival overpower him. By half-verses he recites these, for support
vi. 33 (xxx. 7). He recites the prattle of Aita$a 1 ; Aita$a, the sage, saw the life of Agni; ‘ the unwearied part of the sacrifice 1 say some. He said to his sons ‘ My boys, I have seen the life of Agni; I shall chatter it; what¬ ever I say do not disregard\ He began ‘ These horses float up to Pratipa Pratisatvana 9 ; (his son) Abhyagni Aitafayana, having come, arriving at a wrong moment, seized his mouth (saying) 1 Our father has become out of his mind He said to him ‘Go hence; thou hast been a sluggard in spoil¬ ing my speech ; I was about to make the cow of a hundred (years of) life, man of a thousand (years of) life; worst of all do I make thine offspring since thou here hast fastened on me \ Therefore they say c The Abhyagnis Aita$ayanas are the least of the Aurvas \ Some recite it of longer length; he should not prevent it; ‘ Recite as much as is desired * he should say; the prattle of Aita$apa is life; verily thus he prolongs the life of the sacri- ficer who knows thus. As to there being the prattle of Aitapa; the prattle of Aita^a is the sap of the metres; verily thus he places sap in the metres. He sacrifices with metres full of sap and with metres full of sap he extends the sacrifice who knows thus. Again as to the prattle of Aita$a; the
7 AV. xx. 128. 1-5 ; RVKh. v. 12; 99 S. xii.
20. 2. 1, 8, 2, 4, 5.
0 naivaiva is read by S&yana but it is very odd to have two era’s thus used; it is natural to suppose fra is onoe meant as above it is always ni t ftoa nardet.
• AV. xx. 128. 6-11; RVKh v. 18 ; $$8. xii.
21 . 2 . 1 - 6 .
w AV. xx. 128.12-16 ; RVKh. v. 14; 12, 18,
and 15 occur in 99®* xii. 15. 5; 16.1.
1 AV. xx. 129. 1 seq. See KB. xxx. 5; Vait. xxxii. 20; GB. xi. 12 stq. iLfS. viii. 8. 14 prescribes 70 Padas or 18, viz. 1-8 a ; 15d-17 b ; 17 d; 186. See RVKh. v. 16 ; (17x4 + 2); 958. xii. 18. 2. 1-9; 1. 11- 18 has eight of the verses. Cf. A. 9 & viii* 8. 14 soq. for the following; Bloomfield, Atharoaveda, pp. 98 ss?.
285] The Prattle of Aitaga [—vi. 84
prattle of Aita$a is freedom from exhaustion and unfailingness; (he thinks) ‘Let there be freedom from exhaustion in my sacrifice, unfailingness in my sacrifice’. He recites the prattle of Aitaga, taking it by Padas, like a Nivid. He says om with the last Pada as in the case of a Nivid. He recites the riddle verses. 2 The gods having confounded the Asuras with the riddles overcame them; verily thus also the sacrifices having confounded the hated rival with the riddles overcome him. These he recites by half verses, for support. He recites the Ajijnasenya (verses); 3 by means of the Ajijfiasenya verses the gods recognizing the Asuras overcame them ; verily thus also the sacrifices by means of the Ajijfiasenya (verses) recognizing the hated rival overcome him. These he recites by half verses, for support. He recites the Pratiradha; 4 by the Pratiradha the gods overpowered the Asuras and overcame them; verily thus also the sacrifices overpower the hated rival and overcome him. He recites the Ativada ; 6 by means of the Ativada the gods outspoke the Asuras and overcame them; verily thus also by means of the Ativada the sacrifices outspeak the hated rival and over¬ come him. These by half veses he recites, for support.
vi. 34 (xxx. 8). He recites the Devanitha ; x the Adityas and Angirases disputed as to the world of heaven. ‘ We shall go first, we ’. The Angir¬ ases fist saw the Soma pressing on the next day for the world of heaven. They dispatched Agni—Agni is one of the Angirases—(saying) ‘ Go, tell the Adityas of our pressing to-morrow for the world of heaven*. The Adityas having seen Agni saw the pressing on the same day for the world of heaven. To them he said on his arrival 4 We announce to you the press¬ ing to-morrow for the world of heaven They said 4 But we announce to thee the pressing on this day for the world of heaven ; with thee for Hotr we shall go to the world of heaven \ * Be it so * he said and returned with his reply. They said 4 Didst thou announce? ’ ‘I announced * he replied; 4 moreover they gave me a reply ’. 4 No: surely thou didst not respond ? ’ (they said). 4 1 did respond' he replied; 4 With fame he 2 approaches who approaches with the priestly function ; if one were to refuse him, he would
* AY. xx. 188. 1-6; RVKh. v. 16; 99 S. xii. 22.1-6; Fait, xxxii. 21. Govindasv&min and S&yana take pravalhya as «= cheating with fair words.
8 AV. xx. 184. 1-4; RVKh. v. 17; 99 s. xii. 28. 1. In Fait, xxxii. 22 and 28 these and the next are confused.
4 AV. xx. 186. 1-8; RVKh. v. 18; 99 S. xii. 28. 2.
8 AV. xx. 186. 4 ; RVKh. v. 12 ; 99 S. xii. 28. 4 ; Fait . xxxii. 26 (aftttida).
1 AV. xx. 186. 6 seq ,; RVKh. ▼. 20; 95®*
19. 1-4; Fait . xxxii. 28 ; see A 9 S. viii. 8. 26. Gf. KB. xxx. 6 ; Ldvi, La doctrine du sacrifice, pp. 66, 66.
1 The offerer, rather than as S&yana, the priest, tam is naturally masculine and yajtiam is not very easily to be supplied. Of. 9B. iii. 6. 1.18-17. no . .. na above is overlooked by Delbrtlck, AUind. Synt. p. 644.
vi. 34 —] The Qastras of the Hotrakas [286
refuse fame; therefore I did not refuse a . If one desire to refuse (to officiate at a sacrifice) on account of (another) sacrifice 8 should he refuse it. But if (the offerer) is one for whom it is not suitable to sacrifice, spontaneous refusal is appropriate.
vi 35 (xxx. 9). The Angirases sacrificed for the Adityas; to them as sacrificing for them, they gave this earth full of fees; being accepted it caused them to burn; they cast her away; she becoming a lioness with gaping jaws assailed men. Of her as she burned came forth thin fissures which are now upon her; aforetime she was all even, as it were. Therefore they say
* He shall not accept a gift laid aside ’, (thinking) 4 Let it not, being pierced with heat, pierce me with heat/ But if he should accept it, he should give it to a hated rival; he is ruined. Now as to yonder sun: he having taken the form of a white horse with its body bound with a horse halter went (to. them) (saying) 4 This we bring (as a fee) for you.' Thus is the Devanltha 1 recited,
4 The Adityas, O singer, brought a fee to the Angirases ;
This, O singer, they did not approach *; for they did not approach the (earth).
‘ But this, O singer, they did approach ’ for they did approach yonder (sun).
4 This, O singer, they did not accept,’ for they did not accept this (earth).
4 But this, O singer, they did accept,* for they did accept yonder (sun).
4 Lest the days be without discrimination ’ he is the discriminator of the days.
4 Without a leader 8 the sacrifices ’
the fee is the leader of the sacrifices; just as in this world a wagon with¬ out a leader comes to harm, so the sacrifice without a fee comes to harm; therefore they say 4 At the sacrifice a fee should be given, if but a small one/
4 White and swift of motion,
And most rapid of foot,
Swiftly it accomplisheth its purpose;
The Adityas, Budras, Vasus praise thee,
This gift do thou accept, O Angiras ’;
* This must be the sense, as S&yana takes it: ix. 806) suggests ned asann ‘ that they
asm&i m. drtvtfy&t. may not be' in this and the next case.
1 The text is the same in its variants save * Again the text is hopeless. Hang as before that 9$S. has deta and yctfla. The text is renders 4 he being carried away 9 , Che
hopeless; Haug renders ( he being carried wise men were without a leader (from
away \ neta(h) - nUah. Weber (Ind. Stud. S&yana). Read below atpalpik&pi.
287] The Devanitha [ —vi. 36
Verily thus they sought acceptance of their gift.
‘This gift, great and broad,
Let the gods give as a boon,
Let that be pleasing to you,
Given be it day by day,
Do ye accept it’
Verily thus they accepted 3 it. He recites this Devanitha taking it by Padas like aNivid; he says ora with its last Pada as in the case of a Nivid.
vi. 36 (xxx. 10). He recites the Bhutechads 1 ; by means of the Bhutechads the gods assailed the Asuras with battle and with craft. The gods, having obscured by the Bhutechads the might of the Asuras, overcame them; verily thus the sacrifices having obscured by the Bhutechads the might of the hated rival overcame him. These he recites by half verses, for support. He recites the Ahanasya (verses); * from this organ is seed poured, from seed offspring are bora; verily thus he secures propagation. Ten he recites; the Viraj has ten syllables ; the Viraj is food; from food is seed poured ; from seed offspring are bom; verily thus he secures propagation. In them he inserts the sound o ; the sound o is food; from food is seed poured, from seed off¬ spring are bora; verily thus he secures propagation. In ‘ I have celebrated Dadhikravan 9 he recites the Dadhikra (verse); 3 Dadhikr& is the divine filter; herein he has said a speech full of impurity; thus speech he purifies with the divine filter. It is in Anustubh ; the Anus^ubh is speech ; thus with its own metre he purifies speech. In ‘ The most sweet draughts are pressed * he recites (verses) to Soma, the purifying; 4 (verses) to Soma, the purifying are a divine filter; herein he has said a speech full of impurity; thus with the divine filter he purifies speech. They are in Anustubh; the Anustubh is speech; verily thus with its own metre he purifies speech. In ‘The drop hath mounted Ar^umati ’ he recites a triplet to Indra and Brhaspati; 5
‘ The hosts, godless, as they attacked,
With Brhaspati to aid, Indra overwhelmed ’
8 S&yana clearly read ajagrabhaitan which in sense is right, despite Anfrecht. In AB. ▼i. 24 occurs paryagrahaisam. The most probable reading is c^igrabhlfctn with 1 as elsewhere (Whitney, SansJc, Or. $ 1081 b ; cf. $ 801 i), unless we allow ai as an abnormality for i.
1 AV. xx. 186. 11-18; RVKh. v. 21; xii. 16. 4,6, 8; VaiL xxxii. 80.
8 AY. xx. 186. l-10j RYKh. v. 22. 1-10; VaiL xxxii. 81; AfS. viii. 8. 80-82; cf. KB. xxx. 6 ; 9£S. xii. 24. 2; 26. 1.
8 AV. xx. 187. 8; RV. iv. 89. 6; RYKh. v. 22. 13; cf. KB. xxx. 8; VaiL xxxii. 88. The sense of vydhanasydm is not quite certain, as though S&yana takes it vifista, still vi 1 without * might do.
« RY. ix. 101. 4-6; A£S. via. 8. 82 (reading ca tisrah for catasrah) ; xii. 25. 2;
VaiL xxxii. 88.
* RV. viii. 96.18-16 ; AV* xx. 187. 7-9; A 98 . viii. 8. 88 ; 99^. x ^* 26. 2. uddcdrya is corrupt; Weber ( Jnd . Stud. ix. 807) sug¬ gests °cdri ; BR. v. 1412 uddcarya.
vl 86 ] The Qastras of the Hotrakas [288
(he says); the Asura folk were rebellious towards the gods; Indra with Brhaspati as companion smote away the Asura hue when attacking; verily thus also the sacrificers by means of Indra and Brhaspati as aid smite away the Asura hue when attacking. They say 4 Should he recite together 6 on the sixth day. 7 Or should he not recite together ? * 4 He should recite together ’ they say, 8 4 why should he recite together on the other days and not recite together on this?’ Or rather they say ‘He should not recite together ; the sixth day is the world of heaven; the world of heaven is not a place where all meet; only certain people meet in that world. If he were to recite together, he would make it common. In that he does not recite together, that is a symbol of the world of heaven ; there¬ fore he should not recite together. Again as to his not reciting together; the litanies here are the Nfibhanedistha, the Valakhilyas, the Vraakapi and the Evayamarut; if he were to recite together, he would loose the desire that is in these. The Vraakapi is connected with Indra; the prattle of Aitafa is all the metres; herein is the desire obtained which is in (the hymn) in Jagati to Indra; moreover the hymn is addressed to Indra and Brhas¬ pati ; 7 the concluding verse is addressed to Indra and Brhaspati; therefore he should not recite together.
8 With the normal form, RV. i. 57 ; AB. iii. 7 I. e. RV. viii. 96 (n. 5).
50. This explains Vait xxxii. 85 which 8 Gf. above AB. vi. 26.
Galand has not identified.
PANCIKA VII
Supplementary Matter and the BUasuya.
ADHYAYA I
The Division of the Sacrificial Animal.
vii. 1 (xxxi. 1). Now 1 regarding the division of the sacrificial animal; we shall declare the division. The two jaws along with the tongue belong to Prastotr; the breast in eagle shape to the Udg&tr, the palatal part of the throat to the Pratihartr, the right loin to the Hotr, the left to the Brahman, the right thigh to the Maitra varana, the left to the Brahmanacchansin, the right side with the shoulder to the Adhvaryu, the left to the Upagatrs, the left shoulder to the Pratipasthatr, the right lower foreleg to the Nestr, the left to the Potr, the right foreleg to the Ach&vaka, the left to the Agnldh, the right upper foreleg to the Atreya, the left to the Sadasya, the seat and spine to the householder, the two right feet 2 to the man who gives the fast milk to the householder, the two left feet to him who gives the fast milk to the wife of the householder, 3 the lip is common to the two; this the householder should leave over. They take the tail to the wives, but they should give it to a Brahman. The fleshy growth on the neck and three ribs belong to the Gravastut; three ribs and half the flesh 4 to the Unnetr, the other half of the flesh and the lungs to the slaughterer; it he should give to a Brahman, if he is not a Brahman. The head belongs to the Subrahmanya priest, the skin to him who declares the pressing on the next day ; 6 the sacrificial food to all or to the Hotr. These thirty-six each
1 The division is given in A. 9 S. xii. 9, the probably original source; it is borrowed from AB. in QB. iii. 18. The Upagfttrs are subordinate S&m an priests who accom¬ pany the chants of the S&m&n singers; the Atreya is not a normal priest, but he appears as specially privileged elsewhere, e. g. K^S. x. 2.21; KS. xxviii. 4. Cf. the part of the Atreya in 9?S. xvi. 18, 19; Weber, Jnd. Stud. x. 884. See for the division 9R iii. 8. 8; Schwab, Das AUindische Thierop/er , pp. 126-180.
37 [lM !•]
* Sftyana holds that the terms doh and bdhu exhaust the forelegs, but this seems unlikely ; the term here is pada * foot \
3 Apparently this sense is meant, and so with
0 nayo£, but S&yan&’s comment is con¬ fused.
4 The vaikarta is an unknown part, but
apparently near the kikasd , here perhaps the ribs.
5 I. e. the Agnldh; see A£S. vi. 11. 16.
Weber ( Ind . Stud. ix. 808) cites PB. xvi. 18. 10 ; L£S. i. 1. 9,12; 99 S. xiv. 40.21;
[290
vii. 1 —] The Division of the Sacrificial Animal
of one foot support the sacrifice; the Brhati has thirty-six syllables; the worlds of heaven are connected with the Brhati; verily thus they obtain the breaths and the worlds of heaven; verily thus they proceed finding support in the breaths and in the worlds of heaven. It is a heavenly victim for those who thus divide it. But those who do it other¬ wise, it is as if robbers or evildoers should rend an animal. This division of the victim Qrautarsi Devabhaga knew; but he left the world without proclaiming it. But it is a superhuman being proclaimed to Girija Babhravya; since that time on men study it.
ADHYAYA II
Expiations for Errors in the Agnihotra y dc.
vii. 2 (xxxii. 1). They 1 say * If one who has established the fires dies on the fast day, how is it with his sacrifice? ’ ‘ He should not sacrifice for him’, they say, 4 for he has not arrived at the sacrifice.’ They say 4 If one who has established the fires dies when the Agnihotra has been put on the fire or the Samnayya milk or the oblations, what is the expiation here ? ’ He should put them all around so that they may all be burned together. That is the expiation here. They say 4 If one who has established the fires dies when the oblations have been put in place, what is the expiation here ? ’ (Saying) 4 Hail! ’ to those deities for whom the libations were drawn he should offer them whole in the Ahavanlya. That is the expiation here. They say 4 If one who has established the fires dies in absence, how is his Agnihotra to be performed ? * He should offer with the milk of (a cow) with a calf to which it is to be won over; 2 the milk of (a cow) with a calf to which it is to be won over is different, as it were, the Agnihotra of the dead is different as it were. Or they may offer with milk from whatever source. Moreover they say 4 They should keep kindled these fires, without offering, until the bones are collected.’ If the bones cannot be found, having gathered three hundred and sixty leaf stalks, 3 and having made of them
41. 11. The presence of the Sadasya, prdya^cxUa (JAOS. xxxiii. 71 eeq.). For
who is not recognized by the A^v&I&y&na this case of. JB. i. 57. 1-S ; xii. 4.
school, bat only by the Kausltaki, is 2. 5.
another sign of later origin, as in the use 8 See TS. i. 8. 5.1; TB. i. 6. 8. 4 ; S&yana’s of the word vxbhdga ; probably, as Lindner derivation from is very bad: N&rft-
(Pdnini, p. 79) suggests, an older account yana on A£S. iii. 10. 17 recognizes the
has been superseded by the Sfltra version. root van ; Vedic Index , i. 452.
1 For the Prftyafrittas cf. CB. xii. 5. 1 eeq. ; * fasttA is one of the extraordinary forms of the
Xduf. xiv ; AfS. iii; Ap. ix; Atharva- tradition : ecutim must no doubt be read.
291] Expiations for Errors in the Sacrifice [—vii. 5
a human figure as it were, they should perform on it the usual round (of ceremonies) and thus after mingling, the (fires) with the bones gathered together remove them. A hundred and fifty should he place on the body, a hundred and forty on the thigh bones, fifty on the thighs, and the rest on the head. That is the expiation here.
vii. 3 (xxxii. 2). [As in AB. v. 27. 1 ]
vii. 4 (xxxii. 3). They say ‘If a man’s Samnayya 1 milked in the evening becomes spoiled or some one carries it away, what is the expiation here? ’ Having divided into two the morning’s milking, he should curdle one half of it and sacrifice with it. That is the expiation here. They say ‘ If the morning milking of the Samnayya becomes spoiled or some one carries it away, what is the expiation here ? He should prepare in its place a cake for Indra or Mahendra and sacrifice with it. That is the expiation here. They say * If the whole of his Samnayya becomes spoiled or some one carries it away, what is the expiation here. (He should offer) a cake for Indra or Mahendra just as above. That is the expiation here. They say ‘ If the whole of his oblation becomes spoiled or men take them away, what is the expiation then ? ’ Having made them according to the deities out of butter, he should offer with a butter oblation and thus perform another offering without a flaw. The sacrifice is the expiation of the sacrifice.
vii. 5 (xxi. 4). They say * If on to a man’s Agnihotra when put on the fire something not fit for sacrifice falls, what is the expiation here ? ’ Having poured it all into the offering spoon, and having gone east, he places the kindling stick on the Ahavanlya, and having taken off a hot coal from the north of the Ahavanlya he should pour the offering, either in silence or with a verse to Prajapati. 1 That is both offered and not offered. If it happens when (the spoon) has been filled once or twice, the same procedure applies. If he can remove it, having poured off the spoilt portion, and having poured the unspoiled portion (into the offering spoon) he should offer it in the ordinary way. 2 That is the expiation here. They say ‘ If a man’s Agni-
Weber ( I fid. Stud . ix. 810) suggests parna- sadah (cf. 9£S. xii. 23. 13). The parallel texts giving the rite have pctidfavrnt&ni (9?S. iv. 15. 19; K^S. xxv. 8. 15) or °tsarunam (Kau$. 83) or paldgatsaruni ( Ath . Pr&y. iii. 8). For x = dvivinp cf. Wackernagel, AUind. Gram . II. i. 30, 81.
1 The only changes are the omission of the last sentence and the insertion of 4 They say * before each hypothesis.
vii. 4. 1 I. e. the mixture of milk prepared at the evening and on the morning for the
Agnihotra. The evening milk is made sour and mixed with the fresh milk. Of. A Viarvaprayafc itia, ii. 1. vii. 5. 1 RV. x. 121. 10. Cf. A?S. iii. 20. 28. TB. i. 55. 8 and SB. xii. 4. 2. 4 differ. See also Atharoaprdyafcitta, i. 3 seq.
* I. e. in the usual mode of tmnayana, pouring into the spoon; TB. ii. 1. 3. 5. The form vyapanayitum is very irregular ; for parallels see Whitney, Sansk. Or, § 968 d. Cf. JAOS. xxxiii. 78, n. 49. sa yadi is a sign of lateness.
vii. 6—] Expiations for Errors in the Agnihotra [292
hotra when put on the fire spills or pours over, what is the expiation here ? * He should pour water on it for expiation; waters are expiation; then he touches (the rest) with his right hand and mutters. ‘ To the sky a third, to the gods the sacrifice hath gone; thence may wealth come to me; to the atmosphere, a third, to the fathers the sacrifice hath gone; thence may wealth come to me; to the earth a third, to me the sacrifice hath gone; thence may wealth come to me.’ He then mutters (a verse) to Visnu and Varuna, 3 ‘ By whose might the regions are established; Visnu guards that of the sacrifice which is well sacrificed, Varuna that which is ill sacrificed; verily (it serves) to appease both of them. That is the expiation here. They say * If, as he goes eastwards, 4 the Agnihotra which has been put on the fire spills or falls out, what is the expiation here?’ If he were to fetch it again, he would turn the sacrifice away from the world of heaven; he should stay where he is and others should fetch to him the remains of the Agnihotra and he should offer it in the usual way. That is the expiation here. They say ‘ If the offering spoon splits, what is the expiation here ? * He should fetch another spoon and offer; then he should put on the Ahavaniya the broken spoon; handle in front, bowl behind. That is the expiation here. They say 6 ‘ If there is fire on a man’s Ahavaniya, but that on the Garhapatya is extinguished, what is the expiation here ? ’ If he were to take out (the fire) to the east, he would fall away from his abode; if to the west he would perform the sacrifices like the Asuras; if he were to kindle afresh he would produce a rival for the sacrificer; if he should make (the Ahavaniya) also go out, breath would forsake the sacrificer; verily having gathered the whole of it with the ashes he should put it in the place of the Garhapatya and from it take out the Ahavaniya to the east. That is the expiation here.
vii. 6 (xxxii. 5). They say 1 ‘ If they take out a fire (and put it with)
9 Above AB. iii. 88.
4 The anacoluthon seems clear and S&yana so takes it. Weber (Ind. Stud. ix. 811) refuses to accept it, but does not explain yasya and the verbs do not suit that view.
B The Ahavaniya is normally taken out to the east from the G&rhapatya which alone remains in ; the five alternative courses in the circumstances are (1) to to take as the G&rhapatya the Ahavaniya and then take out the Ahavaniya from it; (2) to take out the G&rhapatya from the Ahavaniya, like the Asuras (TB. i. 1. 4. 4); (8) to rekindle the fire ; (4) to ex¬
tinguish the Ahavaniya also, and (5) to remove the whole fire to the G&rhapatya and then take out the Ahavaniya. All tho modes are aUowed by A^S. iii. 12. 21-26 in defiance of the Br&hmana. The same result is arrived at by the 9®. xii. 4. 3. 6-10 by somewhat different argu¬ ments. Of. Ath. Pr&y. i. 6 ; JB. i. 61. 3-7 which agrees closely with £B. (JAOS. xxiii. 848, 844).
1 The readings (abhyuddhant and abhyuddha- reyuh) of JB. i. 66. 2 and £B. xii. 4. 8. 4 suggest the rendering followed ; the fire taken out being from the G&rhapatya;
293] Expiations for Errors affecting the Fires [—vii. 7
a man’s fire what is the expiation then ? * If he can see it, removing the former (fire) he should put down the other; if however he cannot see it, he should offer a cake on eight potsherds to Agni with Agni; the invita- tory and offering verses for it are 2 ‘ Agni by Agni is kindled’ and ‘ For thou, O Agni, by Agni.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni with Agni hail! ’ That is the expiation here. They say * If a man’s Garhapatya and Ahavaniya unite together what is the expiation here ? ’ He should offer to Agni as delight a cake on eight potsherds; its invitatory and offering verses are 3 ‘O Agni come for delight*, and ‘Who Agni for the delight of the gods.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni as delight hail! ’ That is the expiation here. They say * If all a man’s fires should unite together, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni as discrimination; its invitatory and offering verses are 4 ‘He hath shone like the sun at the breaking of the dawns ’ and ‘ Thee, O Agni the tribes of men praise.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni as discrimination hail! ’ That is the expiation here. They say ‘If a man’s fire unite with other fires, what is the expiation here?’ He should offer a cake on eight potsherds to Agni the charred; 6 its invitatory and offering verses 6 are ‘ Agni hath roared like Dyaus thunder¬ ing' and ‘As our fathers of old.’ Or he should offer a libation in the Ahavaniya with ‘To Agni the charred hail!’ That is the expiation here.
vii. 7. (xxxii. 6). They say ‘ If a man’s fires are involved in a village fire, what is the expiation here ?' He should offer a cake on eight potsherds to Agni, the spoiler; the invitatory and offering verses are 1 * In our cattle fray ’ and ‘ Do not as in the great contest.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni, the spoiler, hail! * That is the expiation here. They say * If a man’s fires be united with a divine conflagration, what is the expiation here ? * He should offer a cake on eight potsherds
else the sense might be, if people need¬ lessly take out an Ahavaniya, where there is an Ahavaniya; then the old one if still recognizable is to be extinguished. The reading of Aufrecht yady u for yadya of the MSS. is essential._
9 RV. i. 12. 6; viii. 48.14 ; A£S. iii. 18.8,12 ; cf. 9?S. iii 4. 1 ; 5. 1; JB. i. 66. 3 ; £B. xii. 4. 3. 6.
8 RV. vi. 16. 10 ; i. 12. 9 ; A^S. iii 1 . 6, 12 ; cf. 99S. iii. 4. 8 ; 6. 2 ; JB. . 66. 4.
4 RV. vii. 10. 2; v. 8. 8 ; A 9 S. iii. 18. 5, 12, where the offering verse is RV. vi 6. 8;
cf. 99S. iii. 4^ 4 ; 5. 8 : JB. i. 64. 1 ; M9S. iii. 4. 4, 6 ; Ap9S. ix. 8. 18 ; 9®- xii* 4. 4. 2.
8 Ksdmavani is doubtful: cf. NS. i. 8. 9; S&yana takes it as_= ksamdvani , 1 patient * or * forgiving *; Ap9S. ix. 8. 17 has a different use of it; cf. Atk. Pray . v. 4.
• RV. x. 46. 4 ; iv. 2. 16; A 9 S. iii. 18. 4, 12 with different order of verses and a new sense ; cf. 99®* 4 - 1& For the whole
cf. Atharvaprdyafdtta, ii. 7 ; v. 4, 6.
1 RV. viii 76. 11 and 12; A 9 S. iii 18. 7, 12; 99S. iii. 4. 6 6 . 4 ; 9 B. xii. 4. 4. 8.
vii. 7—] Expiations for Errors in the Sacrifice [294
to Agni as in the waters; its invitatory and offering verses are 8 4 In the waters, O Agni, is thy seat ’ and * The clever, of pure insight hath wrought a wondrous deed/ Or he should offer a libation in the Ahavaniya with 4 To Agni as in the waters hail! ’ That is the expiation here. They say 2 3 4 If a man’s fires are united with the fire which bums a corpse, what is the expiation here?’ He should offer a cake on eight potsherds to Agni, the pure; its invitatory and offering verses are 3 4 Agni of purest vows’ and 4 Up, 0 Agni, thy pure (rays).’ Or he should offer a libation in the Ahavaniya with 4 To Agni, the pure, hail! ’ That is the expiation here. They say 4 If a man’s fires are involved in a forest fire, what is the expiation here ? ’ He should mount (the fires) on the two fire sticks 4 or take out a fire brand from the Ahavaniya or from the Garhapatya; if he cannot so do, he should offer a cake on eight potsherds to Agni, the spoiler; its invitatory and offering verses have been given. Or he should offer a libation in the Ahavaniya with 4 To Agni, the spoiler, hail!’ That is the expiation here.
vii. 8 (xxxii. 7). They say 4 If at the fast day one who has established the fires weeps, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni, the supporter of vows; its invitatory and offering verses are 14 Thou, O Agni, art the supporter of vows, the pure ’ and 4 Supporting vows, guardian of vows, undeceived.* Or he should offer a libation in the Ahavaniya with 4 To Agni, supporter of vows, hail! ’ That is the expiation here. They say 4 If one who has established the fires on the fast day should happen to commit a breach of his vow, what is the expiation here?’ He should offer a cake on eight potsherds to Agni, the lord of vows; its invitatory and offering verses are 8 4 Thou, O Agni, art the guardian of vows’ and 4 If we have contravened your vows.’ Or he should offer a libation in the Ahavaniya with 4 To Agni, the lord of vows, hail! ’ That is the expiation here. They say 4 If one who has established the fires should omit the offering at new or at full moon, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni, the maker of ways ; its invitatory and offering verses are 3 4 For thou knowest, O wise one, the ways’ and 4 We have come to the way of
2 RV. viii. 43. 9; iii. 1. 3; A£S. iii. 18. 8, 12
with viii. 43. 28 as second ; cf. 9?S. iii. 4. 7 ; 6. 5 ; ?B. xii. 4. 4. 4.
3 RV. viii. 44. 21 and 17 ; A?S. iii. 18. 4 ;
iii. 4. 6. No verses are given in A?S. Cf. ?B. xii. 4. 4. 5.
4 Cf. $B. xii. 4. 8. 10; 4. 1; 5. 2. 1; xiii. 6.
2.20 ; iv. 6. 8. 8 ; <??S. ii. 17. 1-5; K?S. v. 8. 1; xxi. 1. 17. Cf. also Atharxa -
prayafcitta, ii. 7 and 8.
1 AgS. iii. 12. 14; TB. ii. 4. 1. 11 : 99S. iii.
4.12; 5. 9. Cf. JAOS. xxxiii. 85, n. 257.
2 RV. viii. 11. 1; x. 2. 4; A£S. iii. 18. 2,12;
cf. 9^S. iv. 4. 11.
3 RV. vi. 16. 8 ; x. 2. Z ; A£8. iii. 10. 10-12 ;
cf. 99S. iv. 4. 2 : 5. 7 ; JAOS. xxxiii. 80, n. 143.
295] Expiations for various Errors [—vii. 9
the gods.’ Or he should offer a libation in the Ahavaniya with ‘To Agni, the maker of ways, hail! * That is the expiation here. They say ‘ If all a man’s fires are extinguished, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni, the fervid, connected with man, the purifying; its invitatory and offering verses are 4 ‘ O come with fervour among men’ and 'Come to us with fervour among men.’ Or he should offer a libation in the Ahavaniya with ‘To Agni, the fervid, connected with men, the purifying hail! ’ That is the expiation here.
vii. 9 (xxxii. 8). They say ‘ If one who has established the fires eats new food without making the Agrayana offering, what is the expiation here!’ He should offer a cake on twelve potsherds to Agni Vaifvanara; its invitatory and offering verses are 1 ‘Vai^vanara hath produced’ and ‘ Present in the sky, present Agni on earth.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni Vai^vanara hail! ’ That is the expiation here. They say ‘ If one has established his fires and a potsherd be lost what is the expiation here?’ He should offer a cake on two potsherds to the Alvins; its invitatory and offering verses * are ‘ O Afvins to our abode ’ and ‘ With chariot rich in cattle O Nasatyas.’ Or he should offer a libation in the Ahavaniya with ‘To the Agvins hail!’ That is the expiation here. They say ‘ If one has established the fires and the filter be lost, what is the expiation here?' He should offer a cake on eight potsherds to Agni with the filter; its invitatory and offering verses are 3 ‘Thy filter is outstretched, O lord of prayer’ and ‘The filter of the burning one outstretched in the sky.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni with the filter hail! ’ That is the expiation here. They say ‘If one has established the fires and the gold be lost, what is the expiation here ? ’ He should offer a cake on eight potsherds to Agni with the gold; its invitatory and offering verses are 4 ‘Golden haired in the expanse of the atmosphere’ and ‘The well winged ones strengthen in the ways.’ Or he should offer a libation in the Ahavaniya with ‘ To Agni with the gold hail I ’ That is the expiation here. They say ‘If one who has established the fires were to offer without having bathed in the morning, what is the expiation here ? ’ He should offer
4 RV. again has not this; see A£S. iii. 12. 27. Agni as janadvant is one connected with the root jon seen in jancru. S&yana leaves it untranslated. Gf. MS. i. 8. 9.
1 Above AB. v. 17; BV. i. 98.2; only in A9S. ii. 15. 2 in another ritual.
2 RV. i. 92. 16; vii. 72. 1; not in A^S. in
this use.
3 RV. ix. 83. 1 and 2; not in A.9S. in this
use.
4 RV. i. 77. 1 and 2; not in this sense in
A.9S., which has it in the K&rirlgti, ii. 18. 7.
[296
vii. 9 —] Expiations for Errors in the Acjnihotra
a cake on eight potsherds to Agni as Varuna; its invitatory and offering verses are 5 ‘Thou for us 0 Agni, knowing Varuna' and ‘Thou O Agni be nearest with aid to us.' Or he should offer a libation in the Ahavaniya with ‘To Agni as Varuna hail!' That is the expiation here. They say ‘If one who has established the fires should eat the food of a woman with child, what is the penance here ? ’ He should offer a cake on eight potsherds to Agni of the thread; its invitatory and offering verses are 6 ‘Extending the thread of the atmosphere do thou follow the light* and ‘Do ye, O Soma bom, bind the axle strings.' Or he should offer a libation in the Ahavaniya with ‘To Agni of the thread hail!' That is the expiation here. They say ‘If one who has established the fires should live, hearing himself spoken of as dead, 7 what is the expiation here ?' He should offer a cake on eight potsherds to Agni the fragrant; its invitatory and offering verses are 8 ‘Agni as Hotr hath set down, good sacrificer' and ‘ True he hath made to-day our offering to the gods.' Or he should offer a libation in the Ahavaniya with ‘ To Agni, the fragrant, hail!' That is the expiation here. They say ‘ If one has established the fires and his wife or a cow produces twins, what is the expiation here?' He should offer a cake on thirteen potsherds to Agni with the Maruts; its invitatory and offering verses are 9 ‘ O Maruts in whose dwelling' and ‘ Like the spokes, none last, like the days.' Or he should offer a libation in the Ahavaniya with ‘ To Agni with the Maruts hail! ’ That is the expiation here. They say ‘Should a man without a wife offer the Agnihotra? Or should he not offer it?' ‘He should offer' they say; if he were not to offer he would be a mock man. 10 ‘ What is a mock man ? ’ (they ask); ‘ One who (offers) neither to gods nor to the fathers nor to men.’ Therefore, even if one has no wife, he should offer the Agnihotra. With regard to this a sacrificial verse 11 is recited
‘ Even one who has no wife and who drinks no Soma Should sacrifice in the SautramanI;
“ Sacrifice to free thyself from debt to father and mother"
In accord with this command is this rule of scripture.’
Therefore should he make one, who is connected with the Soma, sacrifice.
5 RV. iv. 1. 4 and 6 ; not in A9S. 8 RV. v. 1. 6 ; x. 53. 8 ; AfS. iii. 13. 11 has
8 RV. x. 58. 6 and 7. In A$S. ix. 10. 15 the surabhaye for surabhimate.
first verse is used otherwise ; see below 9 RV. i. 86. 1 ; v. 58. 6 ; AfS. has not these AB vii. 12. verses in this use.
7 The construction is so odd that^wi seems 10 The anaddh&puruta appears in a different obviously needed ; A^S. iii. 18. 11 has connexion in the ; see Eggeling, SBE.
yasmin jive mrtafabdah. Cf. JAOS. xxxiii. xli. 197, 206, 207.
98, n. 498. 11 The verse is bad metre : ayam with sautrd -
297]
[—vii. 11
The Rule of Fasting
[vii. 10 (xxxii. 9). They 1 say 4 Why does a man without a wife offer at command the Agnihotra 3 ‘ If one has commenced 2 (the sacrifice), and his wife dies or disappears, how does he offer the Agnihotra 3 1 4 Sons, grand¬ sons, and great grandsons (he wins) ’ they say, * in this and yonder world; in this world is yonder (world) of heaven, by that which is not heaven one mounts to the world of heaven/ He maintains the continuity of yonder world. Therefore they perform the piling for one without a wife. How does one without a wife perform the Agnihotra 3 4 The wife is faith, the sacrificer truth; faith and truth are the highest pair; by faith and truth as a pair he conquers the worlds of heaven 9 (he should reply).
vii, 11 (xxxii. 10), They 1 say, 4 In that he fasts at the new and full moon, it is because the gods do not eat the oblation of one who does not keep his vow of fasting; therefore does he fast (thinking) * May the gods eat my oblation/ 4 On the first 2 full moon day should he fast 9 is the view of Paingya; 4 on the second 9 that of Kausltaki. The first full moon day is Anumati, the second R&ka; the first new moon day is Sinivali, the second Kuhu. The period is that when (the sun) sets near or rises towards the moon. On the first full moon should he fast. In that he begins not having
manyd might do as a correction. Aufrecht points out that anrnl is really the origin of the gloss anrn&rthdt. The construction seems to be abbreviated: the rule is laid down in the first line and the reason given in the second, and pvtih strictly speaking requires ift in front of it. The Sautr&mani is to be performed; a fortiori the Agnihotra. S&yana cites the rule of the three debts to the gods, fathers, Bsis (TS. vi. 8. 10. 5), and Visnu’s rule that sacrifices are to be continued even on a wife’s death using a substitute for the wife, for which he cites the Smrti authority. On the other hand Manu (v. 168) prescribes the burning of a wife in the fires and a repiling, contrary to AGS. vi. 10. 9 ; Bh&radvfija and a Maitr&yanI 9ruti. Cf. Yfljfi. i. 88.
1 S&yana, who explains this after the next chapter, expressly states that in some defcu these two chapters were not read, and that his predecessors did not com¬ ment on them. This chapter is clearly in part at least corrupt.
* nivistty according to S&yana, refers to one who has commenced his duties as a house¬ holder including the Agnihotra. The repetition of agnihotram is as in f 4. The 33 [h.O.8. is]
point of the sentence following is hope¬ lessly obscure. Haug takes druroha as a first person and, following S&yana, yas- yaiadm patriim naichet as ‘who does n6t wish for a (second) wife’, but this is impossible unless ya . . nochct is read. Weber despairs of the passage; perhaps yasyaiod patni nagyet,
vii. 11. 1 This is a mutilated and partially unintelligible version of KB. iii. 1; cf. Weber, JyotiaKa , pp. 61, 62.
* This is clearly a reference to the doctrine of two (new and) full moon days (f<JS. i. 8. 8 -6), one of which is when the sun and moon when full are visible together at sunset, and one when the full moon is only visible after sunset. S&yana, how¬ ever, takes the sense that the time for the rite falls on the period between sun¬ rise and sunset, which may be connected with the fourteenth and first days of the two halves of the month. Haug gets the same result by taking tiihi as defined in terms of the setting and rising of the moon. But the sentence is a mere cor¬ ruption of KB. iii. 1: ydrn paryasUmayam utsarpod iti sa sthitih; the iithi is a concep¬ tion of the Sutra period only. For the names cf. Weber, ML Stud. v. 228, 229.
vii. 11 —] Expiations for Errors in the Agnihotra [298
discerned the moon in the east at the new moon, and in that he sacrifices, thereby they purchase the Soma, thereby the second. 8 On the second should he fast; on the latter days Soma sacrifices in accord with Soma the deity 4 ; the moon is the Soma of the gods; therefore should he fast on the second day.]
vii. 12 (xxxii. 11). They say, 1 ‘ If the sun rises or sets on a man’s fire before it is taken out, or if being taken forward it dies out before the oblation, what is the expiation here ? ’ He should put gold in front when taking it out in the evening; gold is a pure light, yonder sun is a pure light; verily thus gazing on the pure light he takes it out. Having interposed silver he should take it out in the morning ; that is a symbol of the night. Before the blending of the shadows he should take out the Ahavaniya; the shadow is the darkness, death; verily thus with this light he crosses over the shadow, the darkness, death. That is the expiation here. They say, * If a wagon or a chariot or a dog 2 come between the Garhapatya and the Ahavaniya, what is the expiation here V * He should not pay heed to it/ they say, ‘ on his self are the (fires) placed 8 / If he should pay heed to it, he should draw a continuous stream of water from the Garhapatya to the Ahavaniya with 4 ‘ Stretching the thread of the atmosphere do thou follow the light.* That is the expiation here. They say, ‘ When he is piling on fuel to the fires should he procure the Anvaharyapacana ? Or should he not procure it? 1 ‘He should procure/ they say; he places the breaths in himself who piles the fires; the Anvaharyapacana is the most fond of food of them; in it he offers the libation with ‘Hail to Agni, the eater of food, the lord of food.* An eater of food, a lord of food, he becomes, he attains with his offspring proper food who knows thus. When about to offer he should move between the Garhapatya and the Ahavaniya; when he moves by this way the fires know ‘ He h is going to offer in us.* ‘ When he moves by this way the Garhapatya and the Ahavaniya smite away his guilt; he with guilt smitten away goes aloft to the world of heaven*; so they quote a Brahmana. They say, ‘ How should one revere the fires when about to go away, or when having returned after absence or
3 S&yana did not read tena aomam krincmti
and the words are apparently corrupt; so after tenottaram something seems to be missing unless it be yajanti under¬ stood, which is poor sense. KB. has a a different reading with good meaning.
4 The sense here is clearly imperfect, and, as
KB. shows, corrupt.
1 Cf. ?B. xii. 4. 4. 6 .
3 Apd in Aufrecht’s edition is improbable though afro occurs in M^S. iii. 4. 9, as
the verb is singular and $v& seems clearly right, aftdh is also used by Haug; S&yana does not interpret, naturally enough. Cf. A 9 S. iii. 10 . 10-15 where fvd is men¬ tioned. So 99&L ii. 6 .18 : frfipad 0 gate ; A9S. ix. 10. 15; 9B. xii. 4. 1. 4; JB. L 51. 4.
3 hi td apparently was read by S&yana and so
the Anand. ed. But hitdh is much better.
4 BV. x. 58. 6 ; A 9 S. iii. 10. 15 ; 99 S. it 6.
18.
299]
[—vii. 13
The Legend of Qundhgepa
day by day?’ ‘In silence/ they say; in silence men await a superior’s orders. But also they say, ‘ Day by day they fear through the sacrificer’s lack of faith removal or extinction. He should revere them with, ‘ Safety to you, safety to me/ Safety becomes his lot. 5
ADHYAYA HI
The Legend of (punahfepa.
vii. 13 (xxxiii. 1). Harifcandra 1 Vaidhasa Aiksvaka was the son of a king; a hundred wives were his, but he had no son from them. In his house dwelt Parvata and Narada; he asked Narada:
‘ Since 2 now men desire a son,
Both those that have and those that have not knowledge What doth a man gain by a son ?
Tell me that, O Narada.’
He, asked in one verse, replied in ten:
‘ A debt he payeth in him,
And immortality he attaineth,*
That father who seeth the face Of a son bom living.
The delights in the earth,
The delights in the fire,
The delights in the waters of living beings,
Greater than these is that of a father in a son.
By means of a son have fathers ever 4 Passed over the deep darkness ;
The self is bom from the self
8 The Ap(S. vi. 27. 2 ascribes to a Bahvrca Brfthmana the use of a Mantra narno vo ’stu pravatsydmi (or prdvdtsam : so read for °tsyam) for one who is about to go and for one on his return. This does not agree with either the text or the KB. ii. 6, though the latter does not specify the Mantras, nor with 99 s * Cf. Keith, JRAS. 1916, pp. 498-498.
1 The tale of 9unah9epa is to be repeated to the king after the anointing at the end of the Marutvatlya, by the Hotr sitting on a golden seat south of the Ahavanlya ; the response of the Athvaryu to each G&th& is tathd } to each Rc om, to the prose of course nothing; see A£S. ix. 3.9-16. The legend also occurs in 99 s * xv - 17 *9-
lias been edited in both Torsions by Max Muller in his History of Ancient Sanskrit Literature (1859), pp. 578-688, by Fr. Streiter (Berlin, 1861), and trans¬ lated also by Roth (IS. i. 457; ii. 112). A revised text is given in the 2nd ed. of Bolitlingk’s Chrestomathie.
2 yan-yad should be read, perhaps, though yam is good enough sense. 99 s * has tan nah prabruhi Ndrada.
8 vindate, 99 S.
4 Or ‘ the fathers passed assuredly ’. For sa irdvatl which is the reading of all the MSS. in 99 s * & l so > BOhtlingk has satrti- vati ; see AB. vi. 21. In c there is in the MSS. of the 99 s * * variant yajHa and so the Mitdksard cited by Max Mdller.
The (son) is (a ship), well-found, to ferry over. What is the use of dirt, what of the goat-skin ? What of long hair, and what of fervour ?
Seek a son, O Brahmans,
This is the world’s advice ®.
Food is breath, clothing a protection,
Gold an ornament, cattle lead to marriage,
A wife is a comrade, a daughter a misery,
And a son a light in the highest heaven. 6 The father entereth the wife,
Having become a germ (he entereth) the mother,
In her becoming renewed,
He is born in the tenth month. 7 A wife hath her name of wife,
Since in her he is bom again He is productive, she productive,
The seed is placed here. 8
The gods and the seers
Brought her together as great brilliance ;
The gods said to men
“ This is your mother again.” 9
“ A sonless one cannot attain heaven,”
All the beasts know this ;
Therefore a son his mother And his sister mounteth.
This is the broad and auspicious path
Along which men with sons fare free from sorrow;
9 vaddvadah is probably to be read as an in¬ tensive like cal&cala, car dear a, cf. Wacker- nagel, AUind. Gramm . ii. 1. 147. S&yana has avad&vadah as = not deserving blame, Both (2nd. Stud . i. 468) rendered ‘ He is a blameless world’; so Streiter and Weber; * he is undoubtedly the world’ Max Mdller. The comm, sees here a reference to the four dpramas, but without ground.
9 The connexion of cattle and marriage is reasonable enough, and the conjecture accepted by Bfthtlingk 'vivdhdh is very unnatural. Bfthtlingk also suggests kanyd for dxihxtd metri causa , but this is whoUy unnecessary and in AB. viii. 22. 6 we have &piyaduhitrndm where duAi° « one syllable. He takes onnom, as is na¬ tural, predicatively, but this is against
the context
7 ffS. has atha for sa mdtaram. For the ten-
month year of gestation cf. the old Roman year, Censorin. de die natali, c. 20 ; Vedic Index, ii. 159.
8 The sense of dbhuiir esa dbhdtih as is neces¬
sary for the metre is uncertain and obscure: Bfthtlingk quite needlessly reads & bhiimir esd bhavati . Hillebrandt suggests that the sense is 1 She is pro¬ creation ; the germ is procreation; it is hidden in her,’ but it is more reasonable to assume that the two dbhuti forms are father and mother. S&yana renders as if bhUtih and abkutih were read. Max M&ller has * She is a mother, because she brings forth’.
9 This verse is transposed in 99^* w ith the
next.
301]
[—vii. 14
The Legend of Qunahfepa
On it beasts and herds gaze For it they unite even with a mother. 10
Thus he told him. 11 vii. 14 (xxxiii. 2). Then he said to him, * Have recourse to Varuna, the king, (saying) ‘ Let a son be bom to me; with him let me sacrifice to thee/ ‘ Be it so/ (he replied). He went up to Varuna, the king, (saying) ‘ Let a son be bom to me; with him let me sacrifice to thee.’ ‘Be it so * (he replied). To him a son was bom, Rohita by name. To him he said ‘ A son hath been bom to thee; sacrifice to me with him/ He said ‘ When a victim is over ten days old then it becomes fit for sacrifice; let him become over ten days old; then let me sacrifice to thee with him/ ‘ Be it so * (he replied). He became over ten days old. He said to him * He hath become over ten days old; sacrifice to me with him/ He said ‘ When the teeth of a victim appear, then it becomes fit for sacrifice; let his teeth appear; then let me sacrifice to thee (with him)/ * Be it so ’ (he replied). His teeth appeared; he said to him ‘ His teeth have appeared ; sacrifice to me with him/ He said ‘ When the teeth of a victim fall, then it becomes fit for sacrifice; let his teeth fall; then let me sacrifice to thee/ ‘ Be it so ’ (he replied). His teeth fell; he said to him * His teeth have fallen; sacrifice to me with him/ He said ‘ When the teeth of a victim appear again, then it becomes fit for sacrifice ; let his teeth appear again; then let me sacrifice to thee/ ‘ Be it so * (he replied). His teeth appeared again; he said to him ‘ His teeth have appeared again; sacrifice to me with him/ He said ‘ When the Ksatriya is fit to bear arms, 2 then is he fit for sacrifice; let him win his arms; then let me sacrifice to thee/ c Be it so * (he replied). He won 3 his arms; he said to him ‘ He hath now won 4 his arms; sacrifice to me with him/ ‘ Be it so * he said and addressed 5 his son ‘ O my dear one, this one gave thee to me;
10 95®* has vitato devaydnah in a, and in b
yendkramante putrinc ye* vifokah ; in c it omits ca ; and in d ends miihunam caranti and has m&tary api. tat te is preferred by Bflhtlingk, and tasmdt without te is also possible. The practice here referred to is reported of the Irish by Strabo iv. 5. 4 ; its prevalence in Iran (cf. Meyer, Hist de VAntiq . L S3) is not in all probability here referred to, though, of course, it may be suggested that a reference is meant.
11 hdstnai is, of course, necessary for the
grammar. 95®* om *ts it. Aufrecht (p. 431) prefers ha smdsmd akhydya ; BOht- lingk (BKSGW. 15 Dec. 1900, p. 417), however, prefers hasmd, as suggested by
Weber, on the ground that iti ha sma does not elsewhere precede an absolute ; for at)ia after an absolute see Delbruck, AUind. Synt. p. 409.
1 The two verses here differ slightly: 95®* omits the words at the end of AB. vii. 18 after Hi and has sa hovdca , sa vai me brUhi yathd me putro j&yeteti, tam hovdca, &c.
* samndham pr&pnoti 95®** clearly inferior. The form sdrhndhuka is irregular for eamndhuka .
3 prdpat in both versions must be prdpa as
BOhtlingk points out.
4 prdpat of 95®* i s clearly necessary.
s cakre 95®*’ which is, of course, the older form; but contra below AB. vii. 16, n. 4.
• • « Vll. 14—]
The Rajctsuya
[302
come, let me sacrifice to him with thee/ * No * he said and taking his bow went to the wild, and for a year he wandered in the wild.
vii. 15 (xxxiii. 3). Then Varuna seized Aiksvaka; his belly swelled up. This Rohita heard; he went from the wild to the village. To him Indra came in human form and said
1 “ Manifold is the prosperity of him who is weary,”
So have we heard, O Rohita;
Evil is he who stayeth among men,
Indra is the comrade of the wanderer. 1
Do thou wander 2 ’. (Thinking) 4 This Brahman hath bidden me u wander ”, he 3 wandered for a second year in the wild. He came from the wild to the village. To him came Indra in human form and said 4 Flower-like the heels of the wanderer,
Hia body groweth and is fruitful;
All his sins disappear,
Slain by the toil of his journeying. 4
Do thou wander*. (Thinking) ‘ This Brahman hath bidden me “ wander ”, he wandered for a third year in the wild. He came from the wild to the village. To him came Indra in human form and said
1 The fortune of him who sitteth also sitteth,
But that of him who standeth standeth erect;
That of him that reclineth lieth down;
The fortune of him that moveth shall move indeed. 5
Do thou wander/ (Thinking) 1 This Brahman hath bidden me “ wander ”, he wandered for a fourth year in the wild. He came from the wild to the village. To him came Indra in human form and said
* Kali he becometh who lieth,
Dv¶ when he riseth,
Treta when he standeth erect
1 The reading is clearly right as ndnd ; Sayan a recognizee as an alternative n&ndpantaya. There is a v. 1. cana for janah 9£S. Weber (2nd. Stud. ix. 814) with Streiter renders as ndnd ayrantaya. The curious nrsadvara Bfthtlingk (on KaJtha Up. v. 2) derives from nrtad varasad in EV. iv. 60. 5. £$S. has ni8adoarah.
* Rohita is added in 9£S. here and through¬
out.
* sain 9?S. throughout.
4 9?S. puts the verse after Kalih, &c. It has
phalagrahih and prats ’sya.
cardti is not only certain, but clearly correct, both for metrical reasons and as more pointed than earati.
99S. has pururoA for bhavatij and utthitah for uttisthan. The throws of dice are dearly meant, not as S&yana, the four Tugas, despite the agreement of Max Muller Anc. Santtkf Lit. p. 412) and Weber (Jttrf. Stud. ix. 815): Manu, ix. 302 is no evidence for the AB. and the ages are not Vedic, as AV. x. 8. 39, 40 (cited by Jacobi, GGA. 1895, p. 210) is not thus to be understood.
And Krta when he moveth/ s
303] The Legend of Qunahgepa [ —vii. 16
Do thou wander/ (Thinking) ‘ This Brahman hath bidden me “ wander ”, he wandered for a fifth year in the wild. He came from the wild to the village ; to him Indra came in human form and said
‘ Wandering one findeth honey,
Wandering the sweet Udumbara fruit,
Consider the pre-eminence of the sun,
Who wearieth never of wandering. 7 '
Do thou wander/ (Thinking) 6 This Brahman hath bidden me “ wander ”, he wandered for a sixth year in the wild. 8 He found in the wild Ajlgarta Sauyavasi, a seer, overcome with hunger. 9 Three sons were his, Qunahpucha, Qunahfepa, and Qunolangula. He said to him 10 ‘O seer,I offer thee a hundred; let me redeem myself with one of these/ Keeping back the eldest son, he said * Not this one *; ‘ nor this one ’ (said) the mother, (keeping back) the the youngest son. They made an agreement regarding the middle one, Qunahfepa. Having given a hundred for him n , taking him, he went from the wild to the village. Going to his father he said, * O father dear, come, let me redeem myself with this one/ He went 12 to Varuna, the king (saying) ‘ With this one let me sacrifice to thee.’ * Be it so ’ (he replied); ‘A Brahman is higher 13 than a Ksatriya* Varuna said. To him he pro¬ claimed this sacrificial rite, the Rajasuya. On the day of anointing he took the man as victim.
vii. 16 (xxxiii. 4). For him Vi^vamitra was the Hotr, Jamadagni the Adhvaryu, Vasistha the Brahman, and Ayasya the Udgatr. 1 When he had been brought up they could not find one to bind him; Ajlgarta Sauyavasi said ‘ Give me another hundred, and I shall bind him/ They gave him another hundred ; he bound him. When he had been brought up, bound, and the AprI verses had been said over and fire carried round him, 2 they could not find one to slaughter him; Ajlgarta Sauyavasi said * Give me another hundred, and I shall slaughter him/ They gave him another hundred and he whetting 3 his knife went forward. Then Qunah?epa
7 gramanam is read by Hillebrandt in 99 ®* > where there is good MS. authority for prayam&nam.
* 99®* ^as another verse and another year of
wandering.
* 99®* ^ ias the insertion of putram bhaks(y)a-
manam and reads a$andydparitam, which is a much better form.
10 99®* varies the wording slightly and
inverts the two clauses, reading daddni
and inserting gav&m, both less primitive
features.
11 tasya may mean ‘ to him ’ as usually taken.
but this is not necessary.
12 99®* k * 8 &m*ntray&m cakre which is inferior,
and inserts tathety uktvd which is verbiage.
13 <preydn 99S-
1 The transposition of the clause to second
place in 99®* i s clearly a later trait.
2 99®* om its dpritdya; above it has niyuyoja
for AB. niniyoja which is absurd, and below vifdstaram .
3 nihfy&nah 99®* a 11 ^ BChtlingk. nihfana is,
of course, incorrect.
[304
vii. 16—]
The Rdjasuya
reflected * ‘ Like one that is not a man, they will slaughter me ; come, let me have recourse to the deities / 4 5 He had recourse to Praj&pati first of the deities with the verse 6 ‘ Of whom now, of which of the immortals 1 * To him said Prajapati ‘ Agni is the nearest of the gods ; do thou have recourse to him/ He had recourse to Agni with the verse 7 ‘ Of Agni first of the immortals we/ To him said Agni ‘ Savitr is the lord of instigations; do thou have recourse to him/ He had recourse to Savitr with the triplet 8 c To thee O god Savitr/ To him Savitr said ‘ For Varuna, the king, art thou bound; do thou have recourse to him/ He had recourse to Varuna the king with the following thirty-one 9 (verses). To him said Varuna ‘Agni is the first of the gods, the best friend 10 ; praise him, and we shall deliver thee 11 / He praised Agni with the next twenty-two 12 (verses). To him said Agni ‘ Praise the All-gods , then we shall deliver thee/ He praised the All-gods with the verse 13 ‘ Homage to the great, homage to the small! ” To him said the All-gods ‘ Indra 14 * is the mightiest, most powerful, strongest, most real, and most effective of the gods; praise him and we shall deliver thee/ He praised Indra with the hymn 161 Whatever, O true one, the drinkers of Soma ’ and fifteen (verses) of the following one. To him Indra, delighted in mind with the praise, 16 gave a chariot of gold. He approached him with this 17 (verse) ‘ Ever Indra/ To him said Indra ‘ Praise now the Agvinp, then shall we deliver thee/ He praised the A9vins with the following triplet. 18 To him said the A$vins * Praise now Usas, then we shall deliver thee/ He praised Usas with the following triplet. 19 As each verse was said by him a bond was loosened 20 the belly of Aiksvaka became smaller; when the very last verse was said 21 the (last) bond was loosened and Aiks¬ vaka became 22 free from disease.
vii. 17 (xxxiii. 5). To him the priests said * Do thou devise for us the performance of the day/ Then Qunah?epa saw the immediate pressing; it
4 iktdm dsa 99®. contra above AB. vii. 14, n. 5.
8 upadhdv&nUi 99®* as above dadani for AB. dacUimi. But after hanta the subj. is most natural and should be read.
6 RV. l 24. 1. Praj&pati’s reply in 99®* i®
agner vai neditiho ’si.
7 RV. i. 24. 2.
8 RV. i. 24. 8-5.
• RV. i. 24. 5-25. 21.
10 Suhrdayam is read by Hillebrandt in 99®*
u 99®* baa the singular here and elsewhere.
“ RV. i. 26. 1-27. 12.
18 RV. i. 27.18.
14 Omitted down to tom, with indram instead
in 99S.
18 RV. i. 29; 80. 1-15.
18 99®* omi ts pritah.
17 RV. i. 80. 16.
18 RV. i. 80. 17-19.
M RV. i. 80. 20-22.
20 vitardm is read by Roth, and BOhtlingk for vi because of nitar&m in 99®* But this is needless, and nttardm may easily be a correction by some one who could not understand the sense of vi pdf 0 mumuee ; Weber (2nd. Siud. lx. 816) suggests that the second vipdfo is a compound, but this is very improbable.
31 uttam&ydm ha sma 99®*
33 babhuva 99®*
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Rigveda
Jan 25, 2023 21:46:16 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:46:16 GMT 5.5
305] The Legend of Qunahgepa [ —vii. 17
he pressed with these four verses 1 * ‘ Whatever thou in every house \ Then he carried it to the wooden tub with the verse* ‘Take up what re- maineth in the bowls \ Then as he took hold of him, he offered with the four preceding verses 3 with calls of Hail! Then he led him to the final bath with the two 4 * (verses) ‘ Thou, O Agni, knowing Varuna \ Then he next made him pay reverence to the Ahavaniya 6 with ‘Qunahgepa bound from a thousand'. Then Qunah$epa sat on the lap of Vigvamitra. Ajigarta Sauyavasi said ‘ O seer, give back to me my son ’. * No ’ said Vi^vamitra; 1 the gods have given him to me'. He was Devarfita Vaifvamitra, and his descendants are the Kapileyas and the Babhravas. 6 Ajigarta Sauyavasi said 4 Come now; let us invite him 7 \ Ajigarta Sauyavasi said
‘ Thou art an Angiras by birth,
Famed as a sage, son of Ajigarta;
O seer, thine ancestral line Abandon not, return to me.’
Qunah?epa said
‘ They have seen thee knife in hand,
A thing they have not found even among (^tldras.
Three hundreds of kine didst thou,
O Angiras, prefer to me 8 .’
Ajigarta Sauyavasi said
‘ Remorse it causeth me, dear one,
The evil deed done by me,
I would obliterate it in thine eyes ;
Thine be the hundreds of kine 9 .’
1 RV. i. 28. 6 - 8 . In this chapter slight verbal differences between the two versions increase.
* RV. i. 28. 9.
* RV. i. 28. 1-4.
4 RV. iv. 1 . 4, 6 . The object is presumably Hari^andra, not the preparation for the ceremony.
a RV. v. 2. 7.
4 The clause tasyaite as omitted in 99®*» and Delbrdck suspects the whole from devd on.
7 tvam v ehi is clearly meant by P&nini, viii. 3. 33, as Bfthtlingk points out. The two are not mother and father, as taken by S&yana and Max Muller, nor father and son. 998 . has tvam vat vihvay&vahai
which Hillebrandt alters to tom, and the
39 [a.o.s. ss]
sense is really good, as it is the boy the two invite in turn, first the father talks to the son, and then Vi$v&mitra as taken by Weber, Ind. Stud. ix. 816, 817.
8 For cUapsata ( 8 rd plur. a. aor.) there is in99 s * a variant ahpsato, but the conditional is here in proper use and alapsyata seems a natural conjecture. The sense would be the same, since the generic singular is also possible.
• nihnave is the reading of the overwhelming authority of the MSS. of the AB., and though 99 S. has nthnuve, it is a mistake to insert it as is done in the Anand. ed. of AB. d may mean as rendered or * go back 1 to the giver, as taken by Weber.
vii. 17 —■] The Rajasuya [306
Qunahfepa said
1 He who once doth what is evil Would do that evil again;
Thou hast not abandoned thy Qudra way ;
What thou hast done is irreparable 10 .’
At the word * irreparable ’ Vifvamitra joined in (the discussion ll ); Vifvft- mitra said
‘ Dread indeed was Sauyavasi when,
Knife in hand, ready to slaughter;
He stood erect; be not his son ;
Become thou a son of mine S V
Qunahfepa said
* As thou hast intimated to us, So, O son of a king, tell How being an Ahgiras I can become thy son 13 .’
Vi$v&mitra said
1 Thou wouldst be the eldest of my sons, Thy offspring would hold the highest place. Accept my divine inheritance,
Unto this I invite thee 14 .’
10 in some MSS. reads etuis, but this is needless, and enat is found in the best MSS. there also. S&yana seems to recog¬ nize enat , while the comm, on 99®* has enas. In c 958. has mdpagdh: metrically na ap&g&h must be read; in both cases there are variants of faudr&n nydydt which is certain and is recognized by S&yana. Max Muller has ‘ Thou wilt not abstain \
11 99S, inserts v& avocad iti ; the Bense given
by S&yana of vpa pap&da is ‘ supported by proofs', but this is wrong, nor, as Haug and Max MUller, can the word asathdheyam be given to Vifv&mitra.
11 99S. has vifOfisnt-
19 jfiapaya is read in 99®* S&yana renders fH&yass ‘as a Brahman’, but this is not possible, though Max Milller accepts it, and is not supported by a verse cited by him as expressing the sense: puratm&nam
nrpam vipra tapasd krtavdn asi which means that he had made himself a king by tapas , and not vice versa; apparently this verse took the sense as JHapayd rfijaputra ‘thou art known as a king's son ’; clearly in view of the agreement of the MSS. (both Auftocht’s and those of the Anand.) any alteration of this verse is inoorrect, and also clearly it is only to be explained as above. jfapayd is, if it is to be taken as correct, a subj., and the sense must be 4 tell us how thou wilt arrange or something similar. It seems easier to read 'fiiapayo and render * as thou hast said', referring to his offer made just above, BOhtlingk adds 'Aam before satm, metri causa.
14 Here Vifv&mitra offers only daivarh ddyam, but in point of fact he allowed him suc¬ cession to both; see AB. vii. 18. 9.
307] The Legend of Qunahgepa [—vii. 18
Qunah$epa said
1 Bid these agree
For friendship and prosperity to me That I may, 0 bull of the Bharatas,
Become thy son l V
Then Vi^vamitra addressed his sons
1 Do thou, Madhuchandas, and do ye hearken,
IjUabha, Renu, and Astaka And all their brothers,
Do ye accept his superiority *V
vii. 18 (xxxiii. 6). Vifvamitra had a hundred and one sons, fifty older than Madhuchandas, fifty younger. Those that were older did not think this right. Them he cursed (saying) 1 Your offspring shall inherit the ends 1 (of the earth)/ These are the (people), the Andhras, Pundras, Qabaras, Pulindas, and Mutibas, 2 who live in large numbers beyond the borders; most of the Dasyus are the descendants of Vi$vamitra. Madhuchandas with the other fifty said
‘ What our father agreeth to That we accept;
We all place thee before us,
We are after thee.’ 3
Then Vi<jvamitra, pleased, praised his sons
1 0 my sons, rich in cattle And with heroic offspring, shall ye be,
Who, accepting my will,
Have made me possessed of heroic offspring/ 4
19 bruydh is read in some MSS. of $$S., but in most bruyatj and Sftyana as well as the MSS. have brdydt at this place. It cannot be rendered satisfactorily as ‘ every one of your sons * with Sftyana, nor as ( may the leader of the Bharatas say so, in the presence of his agreeing sons*, and very possibly sathjfldnam esu should be read with Aufrecht. In b BChtlinglc restores mama, and Hillebrandt has me ... me by conjecture, but this is not probable as the Pftda is independent and should not begin with an enclitic. w 99^. has sthd and tisthadhvam. Bfthtlingk suggests tifthaia , metri causa . Haug’s in¬ terpretation of sthana as stha na is quite
impossible.
1 99S. has antam. Sftyana renders cand&ld- dirupdn riicajdtivips&n.
* 99S. has no Pulindas, and reads MwXpdh.
It also reads, very badly, udattcah, and bahudasyavah, and ends ity uddharanti, and extends the sentence regarding Madhuchandas. For the tribes men¬ tioned, doubtless non-Aryan in the main, see Vedic Index, s.vv.
5 99S. purastdt.
* tdravantah is replaced by prajdvaniah in 99^*
It is possibly really a reference as in tbe next verse to the rfra Devar&ta, and not to prajd generally.
vii. 18—]
[308
The Rajasuya
With a hero to lead you,
With Devar&ta, 0 Gathinas,
Shall ye all prosper, 0 my sons;
He shall discern the truth for you. 6 This is your hero, 0 Kupikas,
Devar&ta; him follow;
As inheritance from me shall he obtain you And the knowledge which we know. 6 In agreement the sons of Vi$v&mitra,
All together joyously,
Accepted the control of Devar&ta, 7 And his pre-eminence, the G&thinas. Devar&ta was granted Both inheritances, the sage,
The overlordship of the Jahnus,
And the sacred lore of the G&thinas. 8
6 Q&thina in some MSS. of 99 s * is needless. 99S. has in a majority of MSS. r&dhyds tu and eta vas tad xnv&canah, while Hille- brandt with Streiter would read sadvivd- canah. The change is clearly needless.
6 99 s * has copet&m. The sense is clearly as
above; S&yana takes ddyam as subject, and ca he refers to Devar&ta! Aufrecht suggests yutme , but the sense is not 1 he shall inherit among you ’ but 1 he shall inherit you’ as becoming the head (jrefthin) of the family. 99 s * has y&tn uta which is a less good reading. For upeid see Whitney, Sansk . Qr. $ 187 b.
7 99 s * has jyaisthye and fraiethye; sar&tayah is,
as Aufrecht points out, an artificial word on the basis of ardti , 1 foe \
8 99 s * en <l8 Jahnun&m cddhitasthire daive vede
ca Gdthin&h. This version cannot be made to mean anything else than a statement that the G&thinas were prominent among the Jahnus and in saored lore (cf. Weber, Epieches im vedischen Ritual, pp. 16 eeq.\ the two ea’s being explained in this way (daive and vede cannot really, as by Weber, be made consistently contrasts). This view then treats the Jahnus as the whole and the G&thinas a class of them, not neceaBarily rulers (even priestly), but as great priests. The AB. version must be regarded as an explanation of the ubhayoh and the term seems to need ' explanation, and therefore a priori , pace
Weber, the AB. is the older version, as it normally is superior to the 99 s * More¬ over the term rdjaputra in AB. vii. 17. 6 points to royal claims on the part of Vi 9 v&mitra (quite contrary to the Rgveda tradition, where he is the Purohita of Sud&a, a view here also accepted from the tradition), and this agrees with the tradition of the PB. xxi. 12. 2 where Vifv&mitra is styled Jdhnavo rtijd. The AB. version must therefore mean that Devar&ta succeeded to the overlordship over the Jahnus and the divine lore of the G&thinas at one time. S&yana*s version treats the two inheritances, as is Weber’s view and also that ofMaxMttller (Anc. Sansk. Lit, p. 418, n. 2), as that of the Ajlgarta family (Jahnus), and of Vi 9 v&mitra, but there is to this the serious objection that the young man definitely leaves his connexion with Ajlgarta, and therefore cannot be said to succeed to the overlordship of that family in any sense, even if there were any other suggestion that the Ajlgarta family was called Jahnu, as there is not adhlyata is no doubt from dhd, not, as Max Miiller, from adhi + i, G&thin&m is merely, in all probability, a brief form of Gdthin&n&m, though a change of stem is conceivable ; if the former, the use is rare; cf. Lanman, Noun Infl. p. 858; Macdonell, Ved. Gramm .
p. 262.
309]
The Legend of Qunahgepa [ —vii. 19
This is the tale of Qunah$epa, with a hundred Rc verses as well as Oathas. 9 This the Hotr tells to the king after the anointing. He tells it seated on a golden cushion; seated on a golden cushion he 10 responds; gold is glory; verily thus he makes him prosper by glory. Ora is the response to a Rc, 1 Be it so ’ to a Gatha; ora is divine, ‘ Be it so * human; verily thus with what is divine and what is human he frees him from evil 11 and from sin. Therefore a victorious 18 king should, even when not sacrificing, make him narrate this tale of Qunah$epa; not the least tinge of sin will be left over in him. A thousand should he give to the narrator, a hundred to him who makes the response; the seats and a white mule chariot 18 (should also be given) to the Hotr. Those who desire sons also should 14 have it narrated; they obtain sons.
ADHYAYA IV
The Rdjasuya.
vii. 19 (xxxiv. 1). Prajapati created the sacrifice; 1 after the creation of the sacrifice the holy power and the lordly power were created ; after the holy power and the lordly power both kinds of offspring were created, those who eat the oblations and those who do not eat the oblations; after the holy power those that eat the oblations, after the lordly power those that do not eat the oblations. The Brahmans are the offsping that eat the oblations ; the Rajanya, Vai^ya, and Qudras those that do not eat the oblations.* From them the sacrifice departed; it the holy power and the lordly power pursued; the holy power pursued with the weapons of the holy power; the lordly power with those of the lordly power. The weapons of the holy power are the weapons of the sacrifice; the weapons of the lordly
* 59S. adds aparimitam. The number is 97 of 9 unah 9 epa, three not by him, and thirty- one Gftth&s. Weber’s rendering (op. cit., p. 10 ) ‘liber 100 ’ is less probable than that of BE. adopted above.
10 I.e. the Adhvaryu.
11 99 S. has sarvasmdd enamh sampramuficati
( with 1 7 . 0 . sampramucyate, °ete, °nte).
11 99 S. has rdjd vijiti understood by the comm, as vijaydsamarfhah. But this is not at all necessary and N&rftyana on A 9 S. ix. 8. 18 has clearly yah para- balam yuddhena vijitavdn where yudhe na is not really possible, pace Hillebrandt. The v . 1. in 99®* at ^ a yojdmdnah is a bad one. Weber ( Ind . Stud. ix. 818) prefers
'vijiti, but Aufrecht retains the view of S&yana. In his Rdjasuya, p. 8, n. 2, Weber renders raj&vijiUn in the Kdthaka as * von (anderen) Kftnigen unbeeiegt \
18 This sentence down to hotuh is not in 99 ®* which divides the spoil less unfairly.
14 Indie, in 99 S.
1 Cf. TS. i. 6. 8. 2. Generally speaking, for the Bfij&s&ya of the AB. there is no parallel elsewhere. A 98 . has only a few scattered sentences in ix. 8 and 4. The whole rite is elaborately dealt with by Weber, Vber den Rdjasuya (AM. Berl. A had, 1898).
* Cf. 9B. iv. 5. 2. 16.
vii. 19—] The Rajasuya [310
power are the horse chariot, the corslet, the bow and arrow. The lordly power returned without attaining it; from its weapons it turns away trembling. The holy power followed it and obtained it; having obtained it it kept blocking it from above; it being obtained and blocked from above standing, recognising its own weapons, went up to the holy power. There¬ fore even now the sacrifice finds support in the holy power and in the Brahmans. The lordly power then followed it; it said 1 Do thou call upon me in this sacrifice \ * Be it so f it replied ; 4 Lay aside thine own weapons, and with the weapons of the holy power, the form of the holy power, becoming the holy power, do thou come to the sacrifice '. ‘ Be it so' (it said). Thus the lordly power, having laid aside its own weapons, with the weapons of the holy power, with the form of the holy power, becoming the holy power, went to the sacrifice. Therefore now also the Ksatriya, as sacrificer, having laid aside his own weapons, with the weapons of the holy power, with the form of the holy power, becoming the holy power, goes to the sacrifice.
vii. 20 (xxxiv. 2). Then comes the begging of a place of sacrifice. They say ‘ Seeing that a Brahman, a Rajanya, a Vai$ya, when about to consecrate himself asks a Ksatriya for a place of sacrifice, whom is the Ksatriya to ask?' ‘He should ask the divine lordly power' they say. The divine lordly power is the sun ; the sun is the overlord of these beings. On the day on which he is going to consecrate himself, on that day in the forenoon he should revere the rising sun ; with 1
* This is the best of lights, the highest light.'
With ‘ O god Savitr, give me a place of sacrifice for sacrifice to the gods' he asks for a place of sacrifice. In that being asked here he goes on his upward course, 2 ‘ Yes, I give it ’ he says in effect. No harm befalls him instigated by the god Savitr; ever increasing prosperity he attains; he attains lordship over offspring and supremacy, who having thus paid reverence, having asked for, having settled on a place of sacrifice, consecrates himself, being a Ksatriya. 3
vii. 21 (xxxiv. 8). Then comes the prevention of decay of the sacrifice and the gifts (to the priests) for a Ksatriya as sacrificer. Before the consecra¬ tion he should offer a libation of butter in four portions, in the Ahavaniya to prevent the decay of the sacrifice and the gifts, with
‘ Let Indra, the bounteous, restore to us The holy power; let him give again the sacrifice, the gifts ; hail! ’
1 RV. x. 170. 8. * For the decayajana of. SB. ii. 10; PB. xxiv.
1 uttar&m is adverbial as in AB. iii. 44 : 18. 2; fB. iii. 1. L 4 ; Weber, Ind. Stud .
abhiiardm ; 24: nlcaistardm and often. x. 866, n. 3.
311] The Holy Power and the Lordly Power [—vii. 23
Then after the concluding formulas of the final offering of a cow 1 ‘ Let Agni, all knower, restore to us
The lordly power; let him give again the sacrifice, the gifts ; hail! ’
These two libations are the prevention of decay of the sacrifice and the gifts for a Ksatriya as sacrificer ; therefore should they be offered.
vii. 22 (xxxiv. 4). As to this Saujata Aralhi used to say ‘ These two liba¬ tions are not a winning again of what has decayed 1 As he desires he may perform these two, who takes his instruction hence * (he said*); but the following he should certainly offer with
4 1 have recourse to the holy power; may the holy power guard me from the lordly power; to the holy power hail ! 9
‘Thus, thus’ (he said). He who has recourse to the sacrifice has recourse to the holy power; the sacrifice is the holy power; moreover from the sacrifice is he who consecrates himself born again. Him who has recourse to the holy power the lordly power does not oppress. 1 May the holy power guard me from the lordly power * he says, in order that the holy power may guard him from the lordly power; 4 To the holy power hail ’ (he says); thus he delights it. Thus it delighted guards him from the lordly power. Then after the concluding formulas of the final offering of a cow (he says)
4 1 have recourse to the lordly power; may the lordly power guard me from the holy power; to the lordly power hail! *
‘Thus, thus’ (he said). He who has recourse to the kingship has recourse to the lordly power, for the kingship is the lordly power. Him who has recourse to the lordly power the holy power does not oppress, 4 May the lordly power guard me from the holy power * he says, in order that the lordly power may guard him from the holy power; 4 To the lordly power hail! * (he says); thus he delights it. Thus it delighted guards him from the holy power. These 2 two libations are the prevention of decay of the sacrifice and the gifts; therefore they must be offered.
vii. 23 (xxxiv. 5). Now the Ksatriya has Indra as his deity, the Tristubh as his metre, the Paneada^a as his Stoma, and is Soma in kingship, the Rajanya in relationship. Being consecrated he attains Brahmanhood in that he puts on the black antelope’s skin, in that he performs the vow of one
1 See TS. i. 4. 44. 8 for the Samiftayaj&Asi. vii. 22. 1 The Hi is a little awkward; but presumably it represents the views of Saujfita. Weber ( Ind. Stud. iz. 820) does not indicate how he takes the clause, translating as if there was no iti.
tat tad iti recurs in AB. vii. 25 ; viii. 6 and 9. BR. take ajita ° as a Dvandva ; S&yaua treats ajita as ajita, both without point, ito refers to the view in vii. 21, not to Sauj&ta.
* i. e. — ime above.
[312
vii. 23—] The R&jasuya,
consecrated, in that Brahmans come around him. As he is being conse¬ crated Indra takes his power, the Trisfcubh his strength, the Pancada$a Stoma his life, the Soma his kingdom, the fathers his fame and renown, saying ‘ He is becoming other than we; he is becoming the holy power; he is joining the holy power’. He should offer a libation before the con¬ secration and adore the Ahavaniya (saying)
4 I depart not from Indra as my deity, nor from the Tristubh metre, nor the Pancada$a Stoma, nor Soma the king, nor my relationship with the fathers. Let not Indra take my power, nor the Tristubh my strength, nor the Pancada$a Stoma my life, nor Soma my kingdom, nor the fathers my glory and fame. With my power, strength, life, kingdom, glory, relationship, I approach Agni, the G&yatri metre, the Trivrt Stoma, Soma the king; I have recourse to the holy power; I become a Brahman.’
Indra does not appropriate the power, nor the Tristubh the strength, nor the Pancada$a Stoma the life, nor Soma the kingdom, nor the fathers the glory and fame of him who having offered thus this libation and having adored therAhavaniya consecrates himself, being a Ksatriya.
vii. 24 (xxxiv. 6). Now the Ksatriya has Agni for his deity, when conse¬ crated, the Gayatrl for his metre, the Trivrt for his Stoma, and is the Brahman in relationship; when he concludes he assumes his Ksatriya character; when he concludes Agni takes his brilliance, the Gayatrl his strength, the Trivet Stoma his life, the Brahmans his glory and fame, saying ‘ He is be¬ coming other than we; he is becoming the lordly power; he is joining the lordly power After the concluding formulas of the final offering of a cow he should offer a libation and adore the Ahavaniya with
4 1 depart not from Agni as my deity, nor from the Gayatrl metre, nor from the Trivrt Stoma, nor from the holy power as relation. Let not Agni take my brilliance, nor the Gayatrl my strength, nor the Trivrt Stoma my life, nor the Brahmans my holy power, glory, and fame. With brilliance, strength, life, the holy power, glory and fame, I approach Indra the deity, the Tristubh metre, the Pancada9a Stoma, Soma the king ; I have recourse to the lordly power; I become a Ksatriya.
O gods, 0 fathers, 0 fathers, 0 gods, I offer being he who I am.
This is my sacrifice, my gift, my toil, my offering.
Be Agni heife my witness, Vayu my hearer, Aditya yonder my pro- claimer;
I who am I am I.’
Agni does not appropriate his brilliance, nor the Gayatrl his strength, nor the Trivrt Stoma his life, nor the Brahmans his holy power, glory and fame
313] The Portion of the Saerificer [—vii. 26
who having offered thus this libation and having adored the Ahavanlya concludes, being a Ksatriya.
vii. 25 (xxxiv. 7). Then as to the announcement of the consecration. They say ‘ Seeing that they announce the consecration of a Brahman when conse¬ crated with “ The Brahman hath consecrated himself ”, how is one to announce (the consecration) of a Ksatriya V 'As in the case of a Brahman when consecrated they announce the consecration with “ The Brahman hath conse¬ crated himself ”, so should he announce (the consecration) of a Ksatriya, with the Rsi descent of his Purohita 1 * (they say); * Thus, thus 1 (they say). Having laid aside his own weapons, with the weapons of the holy power, with the form of the holy power, having become the holy power, he resorted to the sacrifice. Therefore should they announce his consecration with the Rsi descent of his Purohita; with the Rsi descent of the Purohita they should perform the ancestral invocation. 2
vii. 26 (xxxiv. 8). Then as to the share of the saerificer. They say ‘ Should a Ksatriya eat the sacrificer’s share ? Or should he not eat ? 1 If he who is not an eater of the oblations were to eat, by eating the oblation he would become worse; if he were not to eat, he would shut himself out from the sacrifice; the share of the saerificer is the sacrifice. It is to be handed over to the Brahman. The Brahman priest is in the relation of Purohita to the Ksatriya; the Purohita is half the self of the Ksatriya. Secretly verily it obtains the appearance of being eaten; it is not openly consumed by him. The Brahman is manifestly the sacrifice, for in the Brahman the whole sacrifice finds support, in the sacrifice the saerificer. They place the sacrifice in the sacrifice, as water in water, fire in fire; thus it is not superfluous, thus it harms him not. Therefore should it be handed over to the Brahman. Some make an offering in the fire with
* Praj&pati’s is the world named Vibhat; in this I place thee with the saerificer; hail! ’
That he should not do so. The share of the saerificer is the saerificer; he places on the fire the saerificer. If a man were here to say to him ‘ Thou hast placed the saerificer on the fire; Agni will bum his breaths; the saerificer will die’, it would certainly be so. Therefore he should not desire this.
1 For this rule see A 9 S. i. 8. 8; xii. 15. 4. of the prince from the drinking of the
2 I.e. on the invocation of Agni by the Soma, the Br&hmana shows its high
ancestral names; cf. Weber, Ind, Stud, claim for its caste,
ix. 821-326. In this, as in the exclusion
40 [a.o.s. is]
vii. 27—]
The Bdjasuya
[314
ADHYAYA V
The Proper Food of the King in lieu of Soma.
vii. 27 (xxxv. 1). Vifyantara Sausadmana, despising the Qyaparnas, per¬ formed a sacrifice without the Qyaparnas. 1 Perceiving this the Qyaparnas went to the sacrifice and sat down within the altar. Seeing them he said ‘There sit those doers of an evil deed, speakers of impure speech, the Qyaparnas; remove them; let them not sit within my altar \ 4 Be it so ’ (they replied). They removed them. They being removed cried aloud 4 Heroes had the Ea^yapas among them in the Asitamrgas who, at the sacrifice from which Janamejaya Pariksita excluded the Kafyapas, won the Soma drinking from the Bhutavlras. What hero have we among us who will win this Soma drinking ? ’ 2 4 1 am the hero for you \ said Rama Margaveya; Rama Margaveya was a learned member of the Qyaparnas. When they were rising up, he said ‘Can it be that they are removing, O king, from the altar one who knows thus?* ‘What is that thou knowest, O worthless Brahman' (he replied).
vii. 28 (xxxv. 2). 1 When the gods excluded Indra (saying) ‘ He hath mis¬ used Vi^varupa, son of Tvastr, he hath laid low Vrtra,he hath given the Yatis to the hyaenas, he hath killed the Arurmaghas, he hath contended with Brhaspati 7 then Indra was deprived of the Soma drinking,and in accordance with the deprivation of Indra the lordly power was deprived of the Soma drinking. Indra obtained later a share in the Soma drinking, having stolen the Soma of Tvastr, but to day even the lordly power is deprived of Soma drinking. How can they remove from the altar him who knows the food which belongs to the lordly power now that it is deprived of the Soma drink, and by which the holy power is made prosperous ? * ‘ Dost
thou know, O Brahman, this food?' (he asked) ‘I know it' (he replied).
1 Gf. Weber, Ind . Stud. x. 82,88, who seeks to see in this a ease of punishment for dis¬ loyalty, as in PB. xiv. 6. 8, where, how¬ ever, the position is much clearer than here. The impure speech need not be more than a ritual defect of the priests, especially as it is made good by a point of ritual. Of also ZDMG. lii. 787; liv.611.
* BOhtlingk (BKSGW. 15 Dec. 1900, p. 419) suggests asmdko .
vii. 28. 1 Cf. the similar lists in KU. iii. 1; TS. ii. 6.1; Weber, Ind. Stud, i. 409; Rdjasuya,
p. 109, n. 2. In Brhaspateh pratyavadhit Sftyana sees the sense v&kyam , and this is apparently meant: he cites ApDS. ii. 2.6. 11. The aori8t is natural and proper and needs no special explanation (cf. Del- briiok, AUind. Synt. p. 281). The Arurma¬ ghas are connected by Eggeling (SBE. xii. 67, n. 1) hesitatingly with the demon Araru ; cf. Weber, Ind, Stud, i. 411. The curious way in which Indra loses his place in favour of the priestly Brhaspati is noted by Weber, Rdjaa&ya, p. 110.
315] The Proper Food of the King [—vii. 31
‘ Do thou tell it to me, O Brahman ’ (he said). ( (I shall tell it) to thee, O king * he said.
vii. 29 (xxxv. 3). * They will bring one of three foods, the Soma or curds or water. If 1 the Soma (they bring up), that is the food of the Brahmans; with this food thou wilt strengthen the Brahmans; in thine offspring will be bom one like a Brahman, an acceptor of gifts, a drinker (of Soma), a seeker of livelihood, one to be moved at will.* When evil happens to a Ksatriya one like a Brahman is bom in his offspring; the second or third from him may become a Brahman; he is fain to live as a sort of Brahman. If curds (they bring), it is the food of the Vai$yas; with this food thou wilt strengthen the Vai$yas; in thine offspring one like a Vaigya will be bom, tributary to another, to be eaten by another, to be oppressed at will. When evil happens to a Ksatriya, there is bom in his offspring one like a Vai 9 ya; the second or third from him may become a Vai 9 ya; he is fain to live as a Vai 9 ya. If water (they bring), it is the food of the Qudras; with this food thou wilt strengthen the Qudras; in thine offspring one like a Qudra will be bom, the servant of another, to be removed at will, to be slain at will. When evil happens to a Ksatriya, there is bom in his offspring one like a Qudra; the second or third from him may become a Qudra; he is fain to live as a Qudra.’
vii. 30 (xxxv. 4). 4 These are the three foods, O kinghe said ‘ which a Ksatriya as sacrificer should not desire. Now this is his proper food; he should press together 1 the descending growths and the fruits of the Nyagrodha and (the fruits of) the Udumbara, A 9 vattha and Plaksa trees, and partake of them. This is his proper food. On the place whence by offering the sacrifice the gods went to the world of heaven they tilted over (nyubjan) the goblets; they became the Nyagrodha trees. Even to-day in Kuruksetra they call them the Nyubjas. They were the firstborn of Nyagrodhas; from them are the others bom. In that they grew down¬ wards, therefore the Nyagroha grows downwards; its name is Nyagroha; it being Nyagroha the gods call Nyagrodha mysteriously, for the gods love mystery as it were.*
vii. 31 (xxxv. 5). ‘ The sap of the goblets which went downwards became
1 S&yana needlessly takes sa as referring to an ignorant priest; very possibly this is the common use in £B. and less often elsewhere of sa yadi - yadi } or, of course, a second form or verb may be supplied.
* Sfiyana recognizes the passive sense of ycUhdkdmapraydpyah, but Haug suggests ‘ roam about according to pleasure ’
which Is impossible, though allowed by Weber (Ind. Stud. ix. 826; x. 14), who prefers ‘dwelling everywhere' for dva- sdy i; of. Vedie Index* ii. 82. vii. 80. 1 The construction is awkward; the nom. atarodh&f <a phaldni ca which, as AB vii. 81 shows, applies to the Nyagrodha, is altered to the acc. with abhUunuy&t.
vii. 31—]
[316
The Rdjasuya
the descending growths; that which went up the fruits. This Esatriya does not depart from his proper food, who eats the shoots and the fruits of the Nyagrodha. Mysteriously verily he obtains the Soma drinking; it is not consumed openly by him. The Nyagrodha is mysteriously Soma the king; mysteriously does the Esatriya assume the form of the holy power, through the Furohita, through the consecration, through the ancestral invocation. The Nyagrodha is the lordly power of the trees, the Rajanya is the lordly power, for the Esatriya here dwells fastened as it were to the kingdom, and supported as it were, and the Nyagrodha is fastened as it were by its descending growths to the ground, and supported as it were. In that the Esatriya as sacrificer eats the descending growths of the Nyagrodha and the fruits, verily thus he establishes in himself the lordly power of the plants and in the lordly power himself. In the lordly power, in himself he establishes the lordly power of the plants, like the Nyagrodha with its descending shoots in the earth, in the kingdom he finds support, dread becomes his sway and unassailable, who as a Esatriya when sacrificing eats thus this food/ 1
vii. 82 (xxxv. 6). ‘ Now as to the (fruits) of Udumbara. The Udumbara tree was born from strength and proper food; this is the pre-eminence of the trees; verily thus he places in the lordly power strength, proper food, and the pre-eminence of the trees. Now as to the (fruits) of A$- vattha. The Aijvattha tree was bom from brilliance; this is the over¬ lordship of the trees; verily thus he places in the lordly power the brilliance and the overlordship of the trees. Now as to the (fruits) of Plaksa. The Plaksa tree was bom of might; it is the self rule and the control of the trees; verily thus he places in the lordly power the self rule and the control of the trees. These are first of all prepared and then they buy Soma, the king. They proceed with the rites 1 according to the manner of the (sacrifice of Soma) the king up to the fast day; then comes the fast day. These things the Adhvaryu should make ready in advance; the skin for pressing, the two pressing boards, the wooden tub, the filter cloth, the pressing stones, the vessel for the pure Soma, the stirring vessel, the vessel, the drawing cup, and the goblet. When they press the king in the morning,
1 The inferior position of the Ksatriya here may be contrasted with the fact that LfS. ix. 2. 4 allows him at the consecra¬ tion to drink the Soma, and even £ 9 ®* xv. 8.19-21 reaches the same conclusion ; see Weber, R&jasQya, pp. 80, 81,109,117, 134.
vii. 82. 1 prativcfaih is not certain in sense:
S&yana has prasiddhaih kriy&vifesaih, and this can be made to agree with the sense ‘ auxiliary ’ by referring it to the rites prior to the first day. Weber ([Ind . Stud. ix. 827) has, instead, the rendering 1 the fruits substituted for the Soma but this is doubtful, for the ordinary Soma sacri¬ fice is daily offered.
317] The Proper Food of the King { —vii. 34
then he should divide these (fruits) in two; some he should press, the rest leave over for the midday pressing/
vii. 83 (xxxv. 7). ‘ When they fill up the goblets, then he should fill up the goblet of the sacrificer; in it should have been cast two Darbha shoots. When the vasat call has been uttered he should throw the first of them within the altar, with the verse 1 ‘ I have celebrated Dadhikravan * accompanied by the call of Hail! The second (he should throw) after the second vasat call has been said with 2 ‘ Dadhikra with his brilliance the five folks \ When they take up the goblets, then he should take up the goblet of the sacrificer. When they lift them up (to the mouth), then he should lift it up after them. When the Hotr invokes the sacrificial food, when he partakes of the food in the goblet, then he should partake of it with 3
1 That which is left over of the pressed juice rich in sap,
Which Indra drank mightily,
Here with auspicious mind this of him,
I partake of Soma the king/
Auspiciously to him this (food) from the trees is consumed with auspicious mind, dread is his sway, unassailable, who as a Ksatriya when sacrificing partakes thus of this food. With
1 Be thou kindly to our heart when drunk,
Do thou extend our life, to live long, O Soma ’; 4
the touching of himself (is accompanied). If not touched this (drink) is liable to destroy the life of man (thinking) ‘ An unworthy one is partaking of me*. In that he touches himself with it, verily thus he prolongs life. With the appropriate (verses 5 ) i Swell up, let them come together for thee * and * Let the milk unite for thee, the strengths * he makes the goblet full; that which is appropriate in the sacrifice is perfect/
vii. 84 (xxxv. 8). 4 When they put the goblets in place, then he should put in place the sacrifice's goblet. When they move them forward, he should move it forward after them. Then he should take it and partake of it.
* O god Soma, of thee that art drunk by Nar&fansa, that findest the mind, that art partaken of by the fathers, the helpers, I partake V
1 RV. iv. 89. 6. Not in A$S. in this use. But this and iv. 88. 10 occur in an Isti in ii. 18.5 and this is used by the priests when they drink in vi. 12. 12.
* RV. iv. 8a 10.
» KS. xvii. 19; MS. ii. 8. 8; iii. 11. 7 ; TB. i. 4. 2. 8; Ap$S. xix. 8. 4. A variant with riptam occurs in the Sautr&manI in A$S. iii 9. 6. Cf. AB. viii. 20. 4.
4 A variant of RV. viii. 48. 4 with which b agrees, and which is used in A£S. y. 6. 26 in the Agnistoma.
4 RV. i 91. 16 and 18; A£S. v. 6. 27 in the Agnistoma.
vii. 84. 1 The nine Soma goblets when emptied and filled are the Narftfafisas (cf. M$S. ii. 4.2.82); they belong rather to the fathers (of. PB. i 6. 9). The name is either
[318
vii. 34 —] The Rajasuya
is the partaking connected with Naragaiisa at the morning pressing; at the midday (pressing) ‘ the great ’ is used; at the third pressing ‘ the sages 9 is used (as epithet of the fathers). The fathers are helpers at the morning pressing, the great at the midday, and the sages at the third pressing; verily thus he makes the fathers immortal and sharers of the pressings. ‘Every one is immortal Priyavrata Somapa used to say, ( who is a sharer in the pressings.’ Immortal become his fathers and sharers in the pressings, dread his sway becomes and unassailable, who as a Ksatriya when sacrificing partakes thus of this food. The touching of himself is the same and the same the filling up of the goblet. They should proceed at the morning pressing in the manner of the morning pressing, in that of the midday (pressing) at the midday, and in that of the third pressing at the third pressing. 1 This food Rama M&rgaveya proclaimed to Vi$vantara Sausad- mana; when it had been proclaimed he said ‘ A thousand we grant to you, O Brahman; my sacrifice will be performed by the Qyaparnas *. This also Tura Kavaseya proclaimed to Janamejaya Pariksita; this Parvata and Narada proclaimed to Somaka Sahadevya, to Sahadeva Sarfijaya, Babhru Daivavrdha, Bhima of Vidarbha, Nagnajit of Gandhara; 2 this Agni pro¬ claimed to Sanacjruta Arimdama and to Kratuvid Janaki; 3 this Vasistha proclaimed to Suda s Paijavana. All of them attained greatness having partaken of this food. All of them were great kings; like Aditya, estab¬ lished in prosperity, they gave heat, obtaining tribute from all the quarters, like Aditya, established in prosperity, he gives heat, from all the quarters he obtains tribute, dread his sway and unassailable, who as a Ksatriya when sacrificing partakes thus of this food.
derived from the use here, or because Soma is addressed as Nari^affsa in the Mantra (99& vii. 5. 21), or because the fathers are praised bj men (SAyana on PB. 1. c.). Cf. AB. vi. 16 for another use of Nar& 9 &A 8 a in a different con¬ nexion ; ZDMB. liv. 49 seq.
3 SAyana, who is hopelessly perverse in dis¬ secting the names, tries to make out a succession of teachers; this is clearly
wrong: the names are those of kings, not of sages.
3 Agni is no doubt the god, not the imaginary sage of SAyana. This is a variant provd- cdfnih whenoe Weber (2nd. Stud . ix. 880) creates an A^ni, but this is no more than a misread gn as fn, though Weber (ifttforfya, p. 109) still keeps the other reading.
PAftCIKA VIII The Rajasuya ADHYAYA I
The Qastras and Stotras of the Soma Sacrifice .
viii. 1 (xxxvi. 1). Now regarding the Stotras and the Qastras. The morn¬ ing pressing follows the one day (rite), the third pressing follows the one day (rite). The pressings which follow the one day (rite) are appeased, well ordered, and established ; (they serve) for expiation, arrangement, support,, and to prevent falling. The midday Pavamana of the day with two Samans and the Brhat as its Prstha has been described, 1 for both Samans are employed. * Thee like a car for aid' and * This juice hath been pressed, O bright one’ are the strophe and antistrophe 2 connected with the Rathantara. The Marutvatiya is the litany of the Pavamana; in the Pavamana here they employ the Rathantara (tune), and the Brhat for the Prstha to create a balance. The Rathantara when sung he follows in recitation with these (verses) as strophe and antistrophe. Now the Rathantara is the holy power, the Brhat the lordly power; the holy power is prior to the lordly power; (it is his wish) * Let my sway, with the holy power before, be dread and unassailable.’ Now the Rathantara is food; verily thus he places food before for him. Again the Rathantara is this earth; this earth is a support; verily thus he places a support in front for him. The invocation of Indra is the same, and unaltered; it is (that) of the days. (The Pragatha) addressed to Brahmanaspati con¬ tains (the word) ‘up’; 8 it is a symbol of that which has two Samans, for both Samans are performed. The inserted verses are the same and
1 The form has been mentioned in so far as the verses are mentioned in AB. iv. 29, where also the Rathantara S&man is mentioned. The rule is a rare one as two S&mans, viz. Brhat and Rathantara, are rarely used together, the Abhijit and Visuvant days being the chief excep¬ tions (others are given in 99 ^. 2.1;
11. 2 ). The Rathantara is used for the Pavam&na, the Brhat for the Prstha Stotra. See A 9 S. ix. 8 . 8 . i RV. viii. 68 . 1-8; 2 .1-8; A 9 S. v. 14.4. For the invocation of Indra (RV. viii. 68 . 6 , 6 ), see AB. iii. 16.
9 I. e. RV. i. 40. 1 and 2; above AB. iv. 81 ; the inserted verses are in iii. 18.
viii. l—] The Rajasuya [320
unaltered; they are (those) of the days. The Marutvatiya Pragatha 4 is that of the one day (rite).
viii. 2 (xxxvi. 2). ' Thou hast been bom dread, for impetuous strength ’ is the hymn 1 containing (the words) ‘ dread ’ and ‘ strength ’; this is a symbol of the lordly power. In ‘Exalting, most mighty’ it contains (the word) * might ’; that is a symbol of the lordly power; in ‘ Pull of pride (abhi-mana) ’ it contains (the word) ‘ towards (abhi) ’; this is a symbol of overpowering. It is of eleven verses; the Tristubh has eleven syllables; the Rajanya is connected with the Tristubh; the Tristubh is might, power, strength; the Rajanya is might, the lordly power, strength; thus he makes him prosper with might, the lordly power, strength. It is by Gauriviti; the Gauriviti (hymn) is the perfect Marutvatiya; the explana¬ tion of it has been given. In ‘Thee we invoke’, it has the Brhat as Prstha; 8 the Brhat is lordly power; verily thus he makes the lordly power prosper with the lordly power. Moreover the Brhat is the lordly power; the Niskevalya is the body of the sacrificer; in that it has the Brhat as Prstha, and the Brhat is lordly power, verily thus he makes it prosper with the lordly power. Moreover the Brhat is the highest; verily thus he makes him prosper with the highest. Moreover the Brhat is the best; verily thus he makes him prosper with the best. In ' To thee, O hero, we utter praise ’ they make the Rathantara the antistrophe; 8 the Rathan- tara is this world; the Brhat yonder world; yonder world is the counter¬ part of this world; of yonder world this world is the counterpart. In that they make the Rathantara the antistrophe, verily thus they make both these worlds possessed of enjoyment for the sacrificer. Moreover the Rathantara is the holy power, the Brhat the lordly power; on the holy power is the lordly power established, on the lordly power the holy power; moreover (it serves) to secure the Sam an its birthplace. ‘ What he hath won ’ is the inserted verse; 4 the explanation of this has been given. ‘ Both let him hear for us ’ is the Pragatha 8 of the S&man; it is a symbol of (the day) with both Samans, for both Samans are performed.
4 RV. viii. 89. 8 and 4; above AB. iii. 19. The days are, of course, naturally taken by Weber and Haug as rites extending over several days, Ahlnas. But this is not the view of S&yana, and in fact the verses referred to are used at the day rite as well as the Ahlnas, and in the case where there is a divergence, the Prag&tha for Brhaspati, the reference to the days is omitted.
1 RV. x. 78. See also AB. iii. 19. 2; A£S. v 4. 19.
* RV. vi. 46. 1 and 2; A<?S. v. 16. 8. See also v. 16. 16-18 for the order. brhaipfttJiam is here taken as a compound by S&yana, Weber, and Aufrecht, but it may not be so.
s RV. vii. 82. 22 and 28 ; A?S. v. 16. 2.
4 RV. x. 74. 6. See AB. iii. 22 ; A?S. v. 16.
21 .
6 RV. viii. 61.1 and 2. See AB. iv. 81; v. 18.
321] The Qastras and Stotras [—viii. 4
viii. 8 (xxxvr. 8). 1 Praise him who hath force to overcome * is the hymn; 1 as containing (the word) ‘to* it is a symbol of overcoming. In ( Unsupportable, dread, enduring ’ it contains (the words) ‘ dread ’ and ‘ en¬ during *; it is a symbol of the lordly power. It is in fifteen verses; the Pancada^a (Stoma) is might, power, and strength; the Rajanya is might, the lordly power, and strength; thus he makes him prosper with might, the lordly power, and strength. It is by Bharadvaja; the Brhat is by Bharadv&ja; by reason of the authorship it is similar. 2 That sacrifice of a Ksatriya is perfect which has the Brhat for its Prstha; therefore whenever a Ksatriya sacrifices, the Brhat should be the Prstha; that is perfect.
viii. 4 (xxxvi. 4). The Hotr offices are taken from the one day (rite); the Hotr offices as taken from the one day (rite) are appeased, well ordained, and supported; (they serve) for expiation, arrangement, support, and to prevent falling away. These are of all forms, all perfect (and serve) to secure all forms, all perfection; (they think) ‘ With the Hotr offices of all forms, all perfect, let us obtain all desires/ Therefore, whenever the one day (rites) have not all the Stomas and the Prsthas, the Hotr offices of the one day (rite) should be used; that is perfect. *This should be a fifteenfold Ukthya’ they say 1 ; ‘ the Paficada^a (Stoma) is might, power, and strength; the Rajanya is might, the lordly power, and strength; thus he makes him prosper with might, the lordly power, and strength. It has thirty Stotras and Qastras; the Viraj has thirty syllables; proper food is the Viraj; verily thus he establishes him in the Viraj as proper food. Therefore should it be a fifteenfold Ukthya* they say. It should be a Jyotistoma of the Agnistoma form. The Trivrt of Stomas is the holy power, the Pancada 9 a the lordly power; the holy power is prior to the lordly power; (it is his wish) ‘ May my sway with the holy power in front be dread and unassailable/ The Saptadaga is the people, the Ekavinga the Qudra class; verily thus they make the people and the Qudra class obedient to him. Moreover the Trivrt of Stomas is brilliance, the Paficadafa strength, the Saptada^a generation, the Ekavinfa support; thus he makes him prosper with brilliance, strength, generation, and support at the end. Therefore it should be a Jyotistoma. It has twenty- four Stotras and Qastras; the year has twenty-four half months; in the year is all proper food; verily thus he establishes him in all proper food. Therefore it should be a Jyotistoma of the Agnistoma form.
* RV. vi. 18. accord with his theory of drstya. Cf.
* This is clearly the sense, and Siyana seems Weber, 2nd. 8tud. ix. 881.
to hare had it in mind on taking sofoma - viii. 4. 1 So A$S. ix. 8. 8, despite the deci-
BampUrnah. Haag renders ‘ is in direct sion here; in the very faintly parallel rite
relationship with the ancestral fire' in in 9£S. v. 12.14 the sutya day is fo/ofo.
41 [■•*... t»]
••• 1 VUL 6—]
The Rdjasuya
[322
ADHYAYA II
The Punardbhiseha.
viii. 5 (xxxvii. 1). Now as to the renewed anointing. His lordly power is consecrated, who being a Ksatriya consecrates himself. When he concludes, after coming out of the concluding bath and having offered the final offering of a cow, then they again anoint him when the concluding offering has been completed. For him in advance the following prepara¬ tion has been made: a throne of Udumbara 1 ; its feet should be a span in size, the head (and foot) and the cross (boards) an ell in size, the cover seat of Mufija grass, the spread a tiger skin; a goblet of Udumbara; a branch of Udumbara. In this goblet are poured eight elements; curds, honey, melted butter, the waters of rain during heat, grass and green barley, liquor and Durva grass. Where the line drawn by the sword on the south of the altar is, there he places the throne facing east. Two of its feet are within, two outside the altar. Prosperity is the (earth). What is within the altar is its limited form; what is without the altar is the unlimited space. In that its two feet are within the altar, two outside of the altar, (it serves) to obtain both desires, that which is within the altar and that without the altar.
viii. 6 (xxxvii. 2). He covers (it) with a tiger skin, skin uppermost, neck in front. The tiger is the lordly power of the wild animals, the Kajanya is the lordly power; thus he makes the lordly power prosper with the lordly power. From behind it he approaches it facing east bending the right knee, and taking hold of it with both hands he addresses it with
‘ May Agni in unison with the G&yatri metre mount thee; Savitr with the Usnih, Soma with the Anustubh, Brhaspati with the BrhatX, Mitra and Varuna with the Pankti, Indra with the Tristubh, the All-gods with the Jagatl.’
With 1 After them I mount for kingship,for overlordship, for paramount rule, for self rule, for sovereignty, for supreme authority, for kingship, 1 for great kingship, for suzerainty, for supremacy, for preeminence/
1 For the throne cf. AV. xv. 8. 2 in the case of the Vr&tya; Vedie Index, i. 71. The A£S. and have nothing of this or of the following rites. S&yana explains the Punarabhiseka as one following on that already performed by the Adhyaryu after the Mlhendra S&man, clearly referring to Ap9S. xviii. 15. 10: mdhsndrasya
stotram pretty dbhisifcati. Ap. quotes in yiiL 8.7 a Bahvroabr&hmana (read trfni »asti$atdni) which is not AB. or KB. Cf. Weber, R&jaruya, pp. 110 seq,; Gold- stuoker, Sanscrit Diet pp. 279 seq, viii. 6. 1 Weber (RQjasQ/ya, p. 112, n. 8) sug¬ gests that the original list was rdjySya alone, since it twice occurs here.
323] The Punarabhi§eka [ —viii.7
He should mount the throne, with the right knee first, then the left. ‘ Thus, thus (is it to be performed) ’ (they say). The gods in unison with the metres increasing by four syllables mounted on the prosperity on which they now are established, Agni with the Gayatri, Savitr with the Usnih, Soma with the Anustubh, Brhaspati with the Brhati, Mitra and Varuna with the Pankti, Indra with the Tristubh, the All-gods with the Jagati. These two are mentioned 8 in * The Qayatri hath become the yoke fellow of Agni \ Fortune attends him, prosperity ever increasing he attains, he attains control and overlordship over people who, being a Ksatriya, thus mounts this throne after those deities. Then being about to anoint him, he makes him recite the appeasing of the waters
* With eye propitious regard me, O waters;
With propitious body touch my skin ;
All the Agnis that sit on the waters I invoke you;
Confer on me radiance, force and might/
(thinking) ‘ Let not the waters, unappeased, strike away the strength of him when anointed/ 8
viii. 7 (xxxvii. 3). Then he anoints him, placing the Udumbara branch between, with
* These waters are most auspicious,
These healing all,
These prosper the realm,
These support the realms and are immortal.
With these by which Praj&pati anointed Indra,
Soma the king, Varuna, Yama, Manu,
With these waters I anoint thee,
Do thou become here the overking of kings.
Thee great, of the great People the ruler,
The lady, thy mother, bore The noble lady, thy mother bore.
On the impulse of the god Savitr, with the arms of the A$vins, with the hands of Pusan, with the brilliance of Agni, with the radiance of the sun, with the power of Indra I anoint thee, for might, for prosperity, for glory, for the eating of food.’
With bhuh (he concludes) if he desire of him ‘ May he eat food '; with bhuh y bhuvah, if he desire thus of him with two descendants; 1 with bhuh,
* EV. x. 180. 4. but Aufreoht prefers Sly ana's version
* Cf. L4vi, La doctrine du tacri/Ue, p. 108. quoting iripuru$a t ‘ with three assistants *,
1 Weber ( Ind. Stud. ix. 886) prefers to take of the Hotr. There is no reference to a
dvipurufa as the saorificer and his son, temporary kingship.
• •• •
Vlll. 7—]
[324
The Rdjasuya
bhuvah , war if he desire thus of him with three descendants, or without rivals. Some say ‘ These exclamations are an obtaining of all; by using too much it is performed by him for another.’ He should anoint him with this (formula)
( On the instigation of the god Savitr, with the arms of the Alvins, with the hands of Pusan, with the brilliance of Agni, with the radiance of the sun, with the power of Indra I anoint thee, for might, for prosperity, for glory, for the eating of food.’
This again they reject. 4 If he is anointed without the whole of speech, he is liable to depart before his day’, Satyakama Jabala used to say, ‘ whom they do not anoint with these exclamations.’ 4 He is liable to live the whole of his life, and to obtain 2 all by conquest’, Uddalaka Aruni used to say, 4 whom they anoint with these exclamations. Him he should anoint with this (formula)
4 On the instigation of the god Savitr, with the arms of the Alvina, with the hands of Pusan, with the brilliance of Agni, with the radiance of the sun, with the power of Indra I anoint thee, for might, for prosperity, for glory, for the eating of food ; bhuh, bhuvah, } svar.’
These things have departed from a Ksatriya who has sacrificed; the holy power and the lordly power, strength, the eating of food, the sap of the plants and the waters, splendour, refreshment, 3 growth and propagation; moreover, as this is a symbol of the* lordly power, the sap of food, the lordly power of the plants and support. In that he offers beforehand these two libations, thus he confers on him the holy power and the lordly power.
viii. 8 (xxxvii. 4). In that the throne is of Udumbara, the goblet of Udumbara, and there is a branch of Udumbara, and the Udumbara is strength and the eating of food, verily thus he confers upon him strength and the eating of food. In that there is curd, honey, and ghee, and it is the sap of the plants and the waters, verily thus he confers upon him the sap of plants and the waters. In that there are waters of rain in sunshine, and the waters of rain in sunshine are brilliance and splendour, verily thus he confers on him brilliance and splendour. In that there are grass and green barley, and these are a symbol of refreshment and growth, and also of propagation, verily thus he confers upon him refreshment and growth and also propagation. In that there is Sura, and this is
9 (fpnot is very strange in tense and probably stood as an unusual form.
impossible : dptor is a most simple correc* 5 irdpustih is taken as one word, annatamrddhih, tion : naturally misread and misunder- by Sayana.
325]
The Punarabhi§eka [ —viii. 9
a symbol of the lordly power, and also the sap of food, verily thus he confers upon him the symbol of lordly power and also the sap of food. In that there is Durva grass, the Durva is the lordly power of the plants, the Rajanya is the lordly power, for the Ksatriya dwelling in the kingdom is fastened here as it were, and supported as it were; the Durva is fastened as it were to the ground with descending growths, and is sup¬ ported as it were. Thus in that there is Durva grass, verily thus he confers upon him the lordly power of the plants and also a support. Those that have departed from him after sacrificing he thus confers upon him; verily thus he makes him prosper with them. Then he places in his hand a bowl of Sura with 1
‘ With thy sweetest, most intoxicating Stream be thou purified, 0 Soma,
Pressed for Indra to drink.’
Having placed it with (this verse), he makes him recite the expiation
‘ Separate for you is the place made by the gods,
Be ye not united in the highest heaven,
Sura thou art, the impetuous ; he is king Soma;
Harm him not, when entering your own place of birth.’ *
This is the discrimination of the drinking of Soma and of Sura. Having drank he should give it to him whom he deems generous, for that is a symbol of friendship; verily thus at the end he establishes it in a friend; for he thus finds support in a friend. He finds support who knows thus.
viii. 9 (xxxvii. 5). Then he descends towards 1 the Udumbara branch; the Udumbara is strength and the eating of food; verily thus he descends towards strength and the eating of food. Sitting down he places his feet on the earth and says the descent formula 2
‘ 1 find support in the sky and the earth ; 1 find support in expiation and inspiration ; I find support in day and night; I find support in food and drink; in the holy power, in the lordly power, in these three worlds I find support.'
At the end he finds support with his whole self; in all this he finds support, prosperity ever increasing he attains, he attains sovereignty and overlord-
1 RV. ix. 1.1. * This is probably the sense as taken by
1 See TB. i. 4.2.2; A$S. iii. 9. 4; VS. xi*. 7 ; S&yana in view of the instr. below.
5B. xii. 7. 8. 14 ; K^S. xix. 2. 21. Otherwise it could be the gerund as
▼iii. 9. 1 The branch is now placed on the Weber (Ind. Stud. ix. 887) thinks,
ground and he descends down towards it
viii. 9 —] The Rajasuya [326
ship over people, who, anointed with the renewed anointing,being a Ksatriya descends thus. Having descended with this descent formula he sits facing east, making a lap, and thrice pays honour to the holy power with 1 Homage to the holy power! Homage to the holy power! Homage to the holy power.’ Then he utters speech with 4 A boon I give for conquest, for victory, for winning, for success.’ In that he pays thrice homage to the holy power with 4 Homage to the holy power! Homage to the holy power! Homage to the holy power!’ verily thus the lordly power falls under the influence of the holy power. When the lordly power falls under the influence of the holy power, that kingdom is prosperous, rich in heroes; in it 8 a heir is bora. In that he utters speech with ( A boon I give for conquest, for victory, for winning, for success*, that is the conquest [of speech in that he says 4 1 give ’. Moreover as to the conquest of speech, (he thinks) 4 Through this my rite shall be completed *. Having uttered speech, and having risen up he places a kindling stick on the Ahavaniya with
4 Thou art a kindling stick; kindle thou, 4 with power, with strength, hail! 9
Verily thus at the end with power and strength he makes himself to prosper. Having put on the kindling stick he steps out three strides north¬ east. (Saying)
4 Thou art the orderer of the quarters,
In me be ye ordered for the gods ;
Mine be good fortune Freedom from fear be mine,’ 5
he reveres the unconquered quarter, to secure the permanence of his conquest.
4 Thus, thus (is it to be performed) * (they say).
viii. 10 (xxxvii. 6). The gods and the Asuras strove for these worlds ; they strove for the eastern quarter; the Asuras drove them thence; they strove for the southern quarter; the Asuras drove them thence; they strove for the western quarter; the Asuras drove them thence; they strove for the northern quarter; the Asuras drove them thence; they strove for this inter-
• Or, as Sayana, ‘ to him \
4 For 8am v enktva Siyana has indriyap&Lcvoena farfras&marthyena ca samyojaya ; Aufrecht suggests sam mentsva as the original, with iuksva for intsva like avdkaam for avdtsam in i. 28 above (cf. Weber, Ini. Stud ix. 246). BOhtlingk (BKSGW. 16 Dec. 1900, p. 419) argues against inkna but accepts
md in place of u.
Aufrecht suggests, after rftpdm, difo ms kal- pantdm , but that is not good metrically : possibly difaJk should be added after dif&m, Kalpata as active 2nd pi. is very strange, and Weber ' Jnd. Stud . ix. 888) suggests taking it as a 3rd pers. ting, injunct.
327]
The Punardbhi§eka [ —viii. 11
mediate quarter, the north-east; they thence defeated them. If, when two armies meet, a Ksatriya runs up to him (saying) ‘ So do for me that I shall conquer that army ’, and if he reply * Be it so *, he should touch the body of his chariot with 1 * ‘ O tree, be thou strong limbed ’ and then say to him
4 Do thou mount, to this quarter for thee let the chariot, well tied, advance, to the north (let it advance), to the west, to the south, to the east, against the foe.’
With * * With the attacking oblation ’ he should make him turn; then he should look at him with the Apratiratha, 3 Qasa, 4 and Sauparna 5 hymns. He conquers that army. If again he runs up to him when about to engage in battle (saying) 4 So do for me that I shall conquer in this battle ’, he should make him contend in this quarter; he conquers in this battle. If again he run up to him, being expelled from his kingdom (saying) * So do for me that I may be restored to this kingdom ’, he should make him go away to this quarter; so does he again become restored to his kingdom. After the paying of reverence, he goes to the house saying (the verse) for the driving away of foes, 8 ‘ Drive away, O Indra, all my foes to the east ’; from all sides freedom from foes and danger becomes his, prosperity ever increasing he attains, he attains sovereignty and overlordship over people who goes to the house saying thus this (verse) for the driving away of foes. Having gone to the house he sits down behind the household fire and holds on to the priest who at the end offers three butter libations to Indra, in four portions, with the bowl, in the Prapad way, 7 for freedom from distress, injury, loss, and danger, viii. 11 (xxxvii. 7).
4 Do 1 thou pour forth for the winning of strength ; the foe around— Bhuh; the holy power, breath, immortality, this N. N. approacheth, protection, guarding, freedom from fear, for safety, with offspring, with cattle—
overcoming:
To overwhelm the foe thou movest like one taking payment for a debt; hail!
1 RV. vi. 47. 26.
* RV. v. 174.
s RV. x. 103.
4 RV. i. 162.
B See above AB. vi. 26.7. S&yana here, how¬ ever, gives pra dhdrd yantu (A£S. iii. 12.14) as meant; cf. KB. xviii. 4 ; RVKh. i. S.
• RV. x. 131. 1.
T I. e. in equal parts with insertions as in
AB. viii. 11.
viii. 11. 1 The verses treated are RV. ix. 110. 1-8: the verses consist of Padas of 12 + 8 + 12 syllables respectively. The treat¬ ment accorded is to insert after 16 +16, irrespective of the forms and metre, the insertion ; thus in a sense the verses are reduced to normal Anustubh verses. The Prapad mode is defined in a verse cited by SftyAna as—
p&dd yasya tu ydvanto ydvadaJuarasammitdh
[328
viii. 11 —] The Rajasuya
In thee when pressed, 0 Soma, we delight, in the great—
Bhuvah ; the holy power, breath, immortality, this N. N. approacheth, protection, guarding, freedom from fear, for safety, with offspring, with cattle—
kingship of concourse;
For the booty, O purifying one, thou dost plunge; hail!
Thou hast brought to life, 0 purifying one, the sun; in the pail—
Svar ; the holy power, breath, immortality, this N. N. approacheth, protection, guarding, freedom from fear, for safety, with offspring, with cattle—
with might the milk ;
In eagerness with the milk that is thy living gift; hail! ”
Free from harm and injury, unoppressed, protected on every side, by the form of the threefold knowledge he wanders through all the quarters, find¬ ing support in the world of Indra, for whom the priest at the end offers those three libations of butter in four portions with the bowl, in the Prapad manner. Then at the end he invokes propagation for cows, horses, and men with 2
4 Here ye cows, be ye propagated,
Here ye horses, here ye men;
Here with a thousand fees to give Let the hero, the protector, sit down.’
He becomes multiplied with offspring and cattle who thus at the end invokes the propagation of cows, horses, and men. This Ksatriya is never brought low, for whom those knowing thus sacrifice, But they bring him low for whom they sacrifice not knowing thus: just as outcasts, 3 or robbers, or evildoers, seizing a wealthy man in the wild.fling him into a pit and run away taking his wealth, so these priests fling the sacrificer into a pit and run away taking his wealth. Knowing this Janamejaya Pariksita used to say ‘ Those who know thus sacrifice for me who know thus; therefore I conquer the assailing host, I conquer with an assailing host. Me neither the arrows of heaven nor of men reach. I shall live all my life, I shall become lord of all the earth.’ Him neither divine nor human arrows reach, he lives all his life, he becomes lord of all the earth, for whom men, knowing thus, sacrifice.
rcy adhyayanam etesdm prapadam tad vidur his MSS. which has prdtd, a blander for
budhdh. trdtd ; RVKh. v. 11. 2.
* Cf. AY. xx. 127. 12; ££S. xii. 15. 8 where 3 For the Nis&das see Weber, Ind, Stud . ix. Hillebrandt reads in d 'pi pus& against 840; Vedic Index, i. 458, 454.
329]
The Mahdbhiseka of Indra
[—' viii. 12
ADHYAYA III
The Mahabhi§eka of Indra .
viii. 12 (xxxviii. 1.) Now comes the great anointing of Indra. The gods with Prajapati said ‘ He is of the gods the mightiest, the most powerful, the strongest, the most real, the best to accomplish; let us anoint him/ ‘Be it so 1 (they replied). Thus (they did anoint) Indra. For him they brought together the throne called Rc ; as its two front feet they made the Brhat and the Rathantara, 1 as its two back feet the Vairupa and the Vairaja, as the head (and foot) (planks) the Qakvara and the Raivata, as the cross (planks) the Naudhasa and Kaleya, as the lengthwise ropes the Rc verses, as the cross-ties the Samans, as the holes the Yajuses, as the coverlet glory, as the pillow prosperity. Savitr and Brhaspati supported its front feet, Vayu and Pusan the back feet, Mitra and Varuna the head (and foot) (planks), the Afvins the cross (planks). He mounted this throne with 8
‘Let the Yasus mount thee with the G&yatri metre, the Trivrt Stoma, the Rathantara S&man; after them I mount for overlordship. Let the Rudras mount thee, with the Tristubh metre, the Paficadaga Stoma, the Brhat S&man ; after them I mount for paramount rule. Let the Adityas mount thee with the Jagati metre, the Saptada$a Stoma, the VairQpa S&man; after them I mount for self rule. Let the All-gods mount thee with the Anustubh metre, with the Ekavin^a Stoma, the Vairaja S&man; after them I mount for sovereignty. Let the S&dhya and the Aptya gods mount thee with the Pankti metre, the Trinava Stoma, the Q&kvara S&man; after them I mount for kingship. Let the Maruts and the Ahgirases the gods mount thee with the Atichandas metre, the Trayastrihga Stoma, the Raivata S&man; after them I mount for supreme authority, for great kingship, for suzerainty, for supremacy, for pre-eminence ; ’
he mounted the throne. When he was seated on the throne the All-gods said ‘ If Indra is not proclaimed he cannot display his strength; let us pro¬ claim him/ ‘ Be it so/ Him the All-gods proclaimed (saying)
‘ Do ye proclaim him, O gods, as overlord and overlordship, as para¬ mount ruler and father of paramount rulers, as self ruler and self rule, as sovereign and sovereignty, as king and father of kings, as supreme lord and supreme authority. The lordly power hath been born, the Ksatriya
1 See for the S&mans above AB. iv. 13 ; for the throne AB. viii. 5.
1 For the same series of metres of. AA. v. 1. 4; 95®* xv ^ 16- 1.
42 [h.o. 8. st]
[330
viii. 12 —] The Rajasuya
hath been born, the suzerain of all creation hath been bom, the eater of the folk hath been bom, the breaker of citadels hath been bom, the slayer of the Asuras hath been born, the guardian of the holy power hath been bom, the guardian of the law hath been bom.’
When he had been proclaimed Prajapati, being about to anoint him, addressed him with the verse
viii. 13 (xxxviii. 2).
‘ Varuna within the waters 1 Hath set him down, preserving order,
For overlordship, for paramount rule, for self rule, for sovereignty, for supreme authority, for kingship, for great kingBhip, for suzerainty, for supremacy, for pre-eminence, the wise one.’
Him when seated on the throne, Prajapati, standing in front of him, facing west, anointed through a branch of Udumbara, dry but with leaves, and a golden strainer, to the accompaniment of the triplet 2 ‘ These waters are most auspicious ’, the Yajus formula ‘ (On the instigation) of the god thee 9 , and the exclamations bhuh 9 bhuvah , war.
viii.l4(xxxviii.8). Then the Vasus, the gods in the eastern quarter anointed him with six days with the Paficavin^a, 1 and with this triplet and this Yajus and these exclamations, for overlordship. Therefore in this eastern quarter, whatever kings there are of the eastern peoples, they are anointed for overlordship; * O Overlord 9 they style them when anointed in accordance with the action of the gods. Then in the southern quarter the Rudras, the gods, anointed him with six days with the Paficavin 9 &, and with this triplet and this Yajus and these exclamations, for paramount rule. Therefore in this southern quarter, whatever kings there are of the Satvants, they are anointed for paramount rule; ‘ O paramount ruler’ they style them when anointed in accordance with the action of the gods. Then in the western quarter the Adityas, the gods, anointed him with six days with the Pahca- vinfa.and with this triplet and this Yajus and these exclamations, for self rule. Therefore in this western quarter, whatever kings there are of the southern and western peoples, they are anointed for self rule; * O self ruler 9 they style them when anointed in accordance with the action of the gods. Then in the northern quarter the All-gods anointed him with six days with
direct evidence that it was used in that of the gods, and we need not go beyond that. There is no use of ISO days in the Bfijasuya either, so that Aufrecht’B own suggestion is equally out of place, and it is bad grammar.
1 This is RV. i. 26. 10 extended.
* See AB. viii. 7.
viii. 14. * S&yana has ekatrityatsv oAomu, which is no doubt wrong. But Aufrecht in sug¬ gesting 6x26« 150 seems unjustified: his reason is that there is no Panoavi&^a Stoma at the Rljaafiya, but here we have
331] The Mahabhi§eka of Indra. [—viii. 15
the Pancavin$a, and* with this triplet and this Yajus and these exclama¬ tions, for sovereignty. Therefore in this northern quarter, the lands of the Uttara Kurus and the Uttara Madras, beyond the Himavant, their (kings) 2 are anointed for sovereignty; * O sovereign* they style them when anointed in accordance with the action of the gods. Then in this firm middle estab¬ lished quarter the Sadhyas and the Aptyas, the gods, anointed him with six day with the Paficavinga, and with this triplet and this Yajus and these exclamations, for kingship. Therefore in this firm middle established quarter, whatever kings there are of the Kuru-Pancalas with the Va$as and Uflnaras, they are anointed for kingship; ‘ king* 3 they style them when anointed, in accordance with the action of the gods. Then in the upward quarter the Maruts and the Angirases, the gods, anointed him with six days with the Paftcavinfa, and with this triplet and this Yajus and these exclamations, for supreme authority, for great kingship, for suzerainty, for supremacy, for pre-eminence. He became the supreme authority, as con¬ nected with Prajapati. Anointed with this great anointment Indra won all victories, found all the worlds, attained the superiority, pre-eminence and supremacy over all the gods, and having won the overlordship, the paramount rule, the self rule, the sovereignty, the supreme authority, the kingship, the great kingship, the suzerainty in this world, self-existing, self-ruling, immortal, in yonder world of heaven, having obtained all desires he became immortal.
ADHYAYA IV
The Mahabhi§eka of Kings .
viii. 15 (xxxix. 1). If he who knows thus should desire of a Ksatriya ‘ May he win all victories, find all the worlds, attain the superiority, pre-eminence and supremacy over all kings, and overlordship, paramount rule, self rule, sovereignty, supreme authority, kingship, great kingship, and suzerainty ; may he be all encompassing, possessed of all the earth, possessed of all life, from the one end up to the further side of the earth bounded by the ocean, sole ruler*, he should anoint him with this great anointing of Indra, after adjuring him
* The sense is clear, though the construction is careless: Haug, however, seeks to render the janapadfy as subject and as being < without kings ’, which is wholly incon¬
ceivable.
• Here rOjd is meant, and therefore the other names of no distinct form may be nom. or voc. as bhqja clearly is.
[332
viii. is—] The Rajasuya
1 From the night of thy birth 1 to that of thy death, for the space between these two, thy sacrifice and thy gifts, thy place, thy good deeds, thy life, and thine offspring let me take, if thou dost play me false.’
If a Ksatriya who knows thus desire ‘ May I win all victories, find all worlds, attain the superiority, pre-eminence, and supremacy over all kings and overlordship, paramount rule, self rule, sovereignty, supreme authority, kingship, great kingship and suzerainty; may I be all encompassing, possessed of all the earth, possessed of all life, from the one end up to the further side of the earth bounded by the 8 ocean sole ruler he should not doubt, but say with faith
‘ From the night of my birth to that of my death, for the space between these two, my sacrifice and my gifts, my place, my good deeds, my life, and mine offspring mayest thou take, if I play thee false. 9 3
viii. 16 (xxxix. 2). Then should he say * Bring together four things of the trees, of the Nyagrodha, Udumbara, Agvattha, and Plaksa \ The Nyagrodha is the lordly power of the trees; in that they bring together Nyagrodha (products), verily thus he confers on him the lordly power. The Udumbara is the paramount rule of the trees; in that they bring together Udumbara (products), verily thus he confers upon him the para¬ mount rule. The Apvattha is the overlordship of the trees; in that they bring together Afvattha (products), verily thus he confers upon him over- lordship. The Plaksa is the self rule and sovereignty of the trees; in that they bring together Plaksa (products), verily thus he confers upon him self rule and sovereignty. Then should he say * Bring together the four things of the plants, in the shape of the green shoots of rice, large rice, panic seed and barley.* The rice is the lordly power of the plants; in that they bring together the green shoots of rice, verily thus he confers upon him the lordly power. Large rice is the overlordship of the plants; in that they bring together the green shoots of large rice, verily thus he confers upon him overlordship. Panic seeds are the paramount rule of the plants; in that they bring together the green shoots of panic seeds, verily thus he confers upon him paramount rule. Barley is the leadership of the plants; in that they bring together the green shoots of barley, verily thus he confers upon him leadership.
1 oQ&yetk&h and vjtojiyam are strange and really impossible blunders. For others in this book of. AB. viii. 28: aoapadyeyam and 28 : prqjighyati , °(u, jdgriydt ; Bohtlingk, BKSGW. 15 Dec. 1900, p. 414.
* S&yana sees in par&rdha a term of time.
Weber (Ind. Stud. ix. 848) suggests the rendering adopted.
s In Xauf. xvii. 4-8 the oath of priest and king is a mutual one, and very probably reflects a more primitive state of usage; cf. Weber, ROjariyOj pp. 142, 148.
333] The Makabhiseka of Kings . [— viii. 17
viii. 17 (xxxix. 8). They then bring for him a throne of Udumbara; the explanation of it has been given. There is a goblet of Udumbara or a bowl, and a branch of Udumbara. Having collected these preparations, they should throw them together in the bowl or goblet of Udumbara, and, when these have been mixed together, he should put curds, honey, melted butter, and water of the rains with sunshine, and, setting them down, he should address the throne with 1
* Let the Brhat and the Bathantara be thy two front feet, and the Vairupa and the Vair&ja thy back feet, the Q&kvara and the Baivata the head (and foot) (planks), the Naudhasa and E&leya the cross (planks), the 9c verses the lengthwise ropes, the Sftmans the cross-ties, the Yajuses the holes, glory the coverlet, prosperity the pillow. Let Savitr and Brhaspati support thy front feet, V&yu and Pusan thy back feet, Mitra and Varuna the head (and foot) (planks), the Apvins the cross (planks)/
Then he should make him mount the throne. With
‘ Let the Yasus mount thee with the Gayatri metre, the Trivrt Stoma, the Bathantara S&man ; after them do thou mount for overlordship. Let the Budras mount thee with the Tristubh metre, the Pancada^a Stoma, the Brhat S&man ; after them do thou mount for paramount rule. Let the Adityas mount thee with the Jagatl metre, the Saptada^a Stoma, the VairUpa S&man ; after them do thou mount for self rule. Let the All¬ gods mount thee with the Anustubh metre, the Ekavin^a Stoma, the VairSja S&man; after them do thou mount for sovereignty. Let the Maruts and the Angirases, the gods, mount thee with the Atichandas metre, the Trayastringa Stoma, the Baivata S&man ; after them do thou mount for supreme authority. Let the S&dhya and the Aptya gods mount thee with the Pahkti metre, the Trinava Stoma, the £&kvara S&man; after them do thou mount for kingship, great kingship, suzerainty, supremacy, and pre-eminence 9 ;
he should make him mount the throne. When he is seated on the throne the king-makers should say * The Ksatriya if not proclaimed cannot show his strength; let us proclaim him ‘ Be it so ’ (they reply). Him the king-makers proclaim (saying)
1 Him do ye proclaim, O men, as overlord and overlordship, as para¬ mount ruler and father of paramount rulers, as self ruler and self rule, as sovereign and sovereignty, as supreme lord and supreme authority, as
1 See above AB. viii. 12. The slight variant is presumably deliberate, two clauses be¬ ing inverted in order. Weber (R&jasilya, p. 116) points out that the number of materials of the ointment is much less
(cf. AB. viii. 6) than the number (17) of the Yajus ritual, and sees in this a sign of the old character of the simple punar- abhiteka at least (ibid, p. 118).
[334
viii. 17—] The Rdjasuya
king and father of kings. The lordly power hath been born, the Ksatriya hath been born, the suzerain of all creation hath been bom, the eater 8 of the folk hath been bom, the slayer of foes hath been born, the guardian of the Brahmans hath been bom, the guardian of the law hath been bora/
When he has been proclaimed one knowing thus, being about to anoint him, should address him with this verse
viii. 18 (xxxix. 4).
‘ Varuna 1 within the waters
Hath sat him down, preserving order,
For overlordship, for paramount rule, for self rule, for sovereignty, for supreme authority, for kingship, for great kingship, for suzerainty, for supremacy, for pre-eminence, the wise one.’
Him when seated on the throne one who knows thus standing in front, facing west, anoints through a branch of Udumbara, dry but with leaves, and a golden strainer, to the accompaniment of the triplet * These waters are most auspicious the Yajus ‘ (On the instigation) of the god thee and the exclamations bhuh, bhuvah, war.
viii. 19 (xxxix. 5).
‘ In the 1 eastern quarter let the Vasus, the gods, anoint thee with six days with the Pahcavihfa, and with this triplet and this Yajus and these exclamations, for overlordship.
In the southern quarter let the Budras, the gods, anoint thee with six days with the Pancavin$a, and with this triplet and this Yajus and these exclamations, for paramount rule.
In the western quarter let the Adityas, the gods, anoint thee with six days with the Pancavin$a, and with this triplet and this Yajus and these exclamations, for self rule.
In the northern quarter let the All-gods anoint thee with six days with the Pancavinga, and with this trip nd this Yajus and these exclamations, for sovereignty.
In the upright quarter let the Maruts and Angirases, the gods, anoint thee with six days with the Pancavin$a, an 4 with this triplet and this Yajus and these exclamations, for supreme authority.
In this firm middle established quarter let the S&dhya and the Aptya gods anoint thee with six days with the Pancaviiipa, and with this triplet and this Yajus and these exclamations, for kingship, for great kingship, for suzerainty, for supremacy, and for pre-eminence.’
1 For this common description cf. Weber, 1 See above AB. viii. 13.
Ind. Stud. x. 8, 14 ; BOjutHya, pp. 66, n. 2, viii. 19. i See above AB. viii. 14.
116, n. 2.
335] The Mahabhiseka of Kings . [—viii. 20
He becomes the supreme authority,as connected with Prajapati. The Esatriya anointed with this great anointing of Indra wins all victories, finds all worlds, attains the superiority, pre-eminence, and supremacy over all kings, and having won overlordship, paramount rule, self rule, supreme authority, kingship, great kingship and suzerainty in the world, self-existing, self¬ ruling, immortal, in yonder world of heaven having obtained all desires he becomes immortal, whom as a Esatriya he anoints with this great anointing of Indra, after adjuring him.
viii. 20 (xxxix. 6). Curds is power in this world; in that he anoints him with curds, verily thus he confers power upon him. Honey is the sap in plants and in trees; in that he anoints with honey, verily thus he confers sap upon him. Ghee is the brilliance of animals; in that he anoints with ghee, verily thus he confers brilliance upon him. Waters are the immortal in the world; in that he anoints with water, thereby he confers immortality upon him. Being anointed he should give gold to the Brahman who anoints; a thousand should he give, a field and quadrupeds; moreover they say ‘ He should give an uncounted, an unlimited, guerdon; the Esatriya is unlimited; (it serves) to attain the unlimited.’ Then he places in his hand a bowl of Sura (saying l )
‘ With thy sweetest, most intoxicating Stream be thou purified, O Soma,
Pressed for Indra to drink.’
He should drink it (saying *)
‘That which is left over of the pressed juice, rich in sap Which Indra drank mightily Here with auspicious mind this of him,
I partake of Soma, the Eing.
To thee, O bull (the Soma) being pressed,
I offer the pressed juice to drink;
Rejoice and make thyself glad.’
The Soma drink which is in the Sura is what is drunk by the Esatriya when anointed by this great anointing of Indra; not the Sura. Having drunk it he should address it with 3 * We have drunk the Soma’ and ‘Be thou propitious to us.’ Just as in the world a dear son touches a father or a dear wife a husband pleasantly and auspiciously up to decay, 4 even so Sura or Soma or any other food in the case of a Esatriya anointed by the great anointing of Indra touches him auspiciously and pleasantly up to decay.
1 See above AB. viii. 8. 4 Probably until old age, cf. S&yana’s version
* See above AB. vii. 88 and BY. viii. 46. 22. dehap&taparyantam.
9 RY. viii. 48. 8 ; x. 87.10.
viii.2l—] The Rdjasiiya [336
viii. 21 (xxxix. 7). With this great anointing of Indra Tara Kavaseya anointed Janamejaya Pariksita. Therefore Janamejaya Pariksita went round the earth completely, conquering on every side, and offered the horse in sacrifice. Regarding this a sacrificial verse 1 is sung
‘ At Asandlvant a horse, grass eating,
Adorned with gold and a yellow garland,
Of dappled hue, was bound By Janamejaya for the gods.’
With this great anointing of Indra Cyavana Bhargava anointed Qaryata Manava. Therefore Qaryata Manava went around the earth completely, conquering on every side, and offered the horse in sacrifice; at the sacrificial session of the gods he was the householder. With the great anointing of Indra Somafusman Vfijaratnayana anointed Qatanika Satrajita. Therefore Qatanika Satrajita went round the earth completely, conquering on every side, and offered the horse in sacrifice. With the great anointing of Indra Parvata and Narada anointed Ambfisthya. Therefore Amb&sthya went round the earth completely, conquering on every side, and offered the horse in sacrifice. With this great anointing of Indra Parvata and Narada anointed Yudham$rausti Augrasainya. Therefore Yudham$rausti Augra- sainya went round the earth completely, conquering on every side, and offered the horse in sacrifice. With this great anointing of Indra Ka 9 yapa anointed Vifvakarman Bhauvana. Therefore Vifvakarman Bhauvana went round the earth completely, conquering on every side, and offered the horse in sacrifice. The earth sang, they tell 2
* No man whatsoever ought to give me,
O Vijvakarman Bhauvana, thou hast been fain to give me;
I shall plunge into the middle of the water;
Vain was this thy compact with Kafyapa.’
*
With this great anointing of Indra Vasistha anointed Sudas Paijavana. Therefore Sudas Paijavana went round the earth completely, conquering on every side, and offered the horse in sacrifice. With this great anointing of Indra Saihvarta Angirasa anointed Marutta Aviksita. Therefore Marutta Aviksita went round the earth completely, conquering on every side, and offered the horse in sacrifice. Regarding this, this verse is sung 3
1 See also 9®- xiii. 6. 4. 2; 99$. xvi. 9. 1, 16. 3 has d aa in £B. and upamanksye but
with the reading abadhnad apxnh saran- otherwise agrees with AB.
gam. 8 So 9&' adLii. 5. 4. 6 with AvOcsitasydgnih
* Cf. 9B. xiii. 7. 1. 15 where manda dsitha ksattd , 99®* zy ** *6 agrees with 913.
replaces did&sitha , upamauktyati syd and These texts deal with the horse sacrifice.
tnnaisa is samgarah Kagyapaya; 99®* zy i* Cf. Oldenberg, ZDMG. xxxvii. SO, 81.
337]
[—viii. 23
The Mdhabhi§eka of Kings .
* The Marut® as attendants Dwelt in the house of Marutta;
Of Aviksita K&mapri The All-gods were the assessors/
viii. 22 (xxxix. 8). With this great anointing of Indra Udamaya Atreya anointed Anga. Therefore Anga went round the earth completely, conquering on every side, and offered the horse in sacrifice. He whose limbs were not defective said 1 Ten thousands of elephants, ten thousands of female slaves, I offer to thee. O Brahman; invite me to the sacrifice/ Regarding this these verses are sung
* Of the cows for which Udamaya The Praiyamedhas aided in his sacrificing 1 Two thousand of the myriads (day by day)
Atreya gave at the middle (of the offering).
Eight and eighty thousand White horses, Vairocana,
Side steeds, 8 loosing them,
Gave when his Purohita was sacrificing.
Of those brought from each country,
All daughters of wealthy men,
Ten thousands he gave,
Atreya, with necklaces on their necks.
Ten thousands of elephants,
Atreya, having given at Avacatnuka,
Wearied, sought for attendants, 3 By reason of the gift of Anga, the Brahman.
11 A hundred to you, a hundred to you,”
So saying he grew weary;
By saying “ A thousand to you ”
He got back his breath.’
viii. 23 (xxxix. 9). With this great anointing of Indra Dirghatamas Mamateya anointed Bharata Dauhsanti. Therefore Bharata Dauhsanti went round the earth completely, conquering on every side, and offered the horse in sacrifice. Regarding this these verses are sung 1
1 This seems to be the sense accepted by gave fees, but the plur. is against this.
S&yana,Colebrooke, and Weber; assuming 1 prasti is here as usual of doubtful sense the Praiyamedhas to be Rsis, as it seems and possibly is more generally merely
they were from the other references to * leading horses*; Finite Index, ii. 513.
their ancestors, as seers of EV. viii. 1-40, * To give the gifts away.
&c. Otherwise the more natural way Yiii. 28. 1 See $B. xiii. 5. 4.11 »eq, would be to treat them as princes who 43 [a.o.s. ib]
viii. 23 —]
[338
The Rdjasuya
‘ Covered with golden trappings,
Beasts black with white tusks,
As Masn&ra Bharata gave,
A hundred and seven myriads.
This is the fire of Bharata Dauhsanti Piled at S&clguna,
At which a thousand Brahmans Divided cows in myriads. 5 Eight and seventy did Bharata Dauhsanti on the Yamuna,
On the Gangs for the slayer of Vrtra he bound Five and fifty steeds.
A hundred and thirty-three steeds,
The king having bound for the sacrifice,
Dauhsanti surpassed all other kings,
In craft, the more crafty. 5 The great deed of Bharata,
Neither men before or after,
As the sky a man with his hands The five peoples have not attained it’
This great anointing of Indra Brhaduktha the seer proclaimed to Dur- mukha, the Pancala. Therefore Durmukha Paficala, being a king, 4 by this knowledge went round the earth completely, conquering on every side. This great consecration of Indra Vasistha Satyahavya proclaimed to Atyarati Janamtapi. Therefore Atyarati Janaihtapi, though not a king, through his knowledge went round the earth completely, conquering on every side. Vasistha Satyahavya said c Thou hast conquered entirely the earth on every side: do thou make me great/ Then said Atyarati Janam¬ tapi 4 When I conquer, O Brahman, the Uttara Kurus, then thou wouldst be king of the earth, and I should be thy general/ Vasistha Satyahavya replied 4 That is a place of the gods; no mortal man may conquer it. Thou hast been false to me; therefore I take this from thee/ 6 Then Amitra- tapana Qusmina Qaibya, a king, slew Atyarati Janaihtapi, whose strength
1 badva as a hundred kotis is given by S&yana ; sahasram is taken by Weber with g&fy and badvafah as ‘by flocks', but this makes the number too low.
* <JJB. has Saudyumnir atyasthdd any&n amdydn and Aufrecht suggests amdyino as better sense and metre. Weber (Xnd. Stud. ix. 346) reads ’mdyan.
4 rajd is read by S&yana, but the parallelism below certainly suggests VtyVK, as taken by Haug.
s d ta (i. e. to) must of course be read; Weber, JRdjasiiya, p. 118, n. adruktah is an odd form, for which Liebioh (ittm’nt, p. 77) would restore ad&rukso$, but Whitney (Sansk. Gramm. § 920/) accepts the form.
339] The Purohitaship [ —viii. 25
had been taken away and who had lost his power. Therefore one should not play false with a Brahman who knows thus and has done thus (thinking) 1 Let me not loose my kingdom, 6 nor let breath forsake me/
ADHYAYA Y
The Purohitaship .
viii. 24 (xl. 1). Now as to the Purohitaship. The gods eat not the food of a king without a Purohita. Therefore a king when about to sacrifice should select as Purohita a Brahman (wishing) * May the gods eat my food/ The king in appointing a Purohita takes out the fires that lead to heaven. The Purohita is the Ahavanlya, his wife the Garhapatya, his son the Anvaharyapacana. What he does to the Purohita, verily thus he offers in the Ahavanlya; what he does to his wife, verily thus he offers in the Garhapatya; what he does to his son, verily thus he offers in the Anvaharya¬ pacana. They, being appeased in body, having received the offerings and propitiated, carry him to the world of heaven, to the lordly power, might, the kingdom, and the people. They, if not appeased in body, not having received the offering and not being propitiated, repel him from the world of heaven, from the lordly power, might, the kingdom, and the people. The Purohita is Agni Vaijvanara, possessed of five missiles; in his speech is one missile, in his feet one, in his skin one, in his heart one, in his organ one. With these flaming and blazing he approaches the king. In that he says ‘ Where, O blessed one, hast thou been dwelling ? Bring ye grass for him *, thereby he appeases that missile of his that is in his speech. In that they bring to him water for the feet, thereby he appeases that missile of his that is in his feet. In that they adorn him, thereby he appeases that missile of his that is in his skin. In that they delight him, thereby he appeases that missile of his that is in his heart. In that he dwells unimpeded in his dwelling, thereby he appeases that missile of his which is in his organ. He, having been appeased in his body, and having received offering and being delighted, carries him to the world of heaven, the lordly power, might, the kingdom, and the people. He also, if not appeased in body, and not offered to and delighted, repels him from the world of heaven, from the lordly power, might, the kingdom, and the people.
viii. 25 (xl. 2.) The Purohita is Agni Vai$vanara with five missiles; with these he keeps enveloping the king as the ocean the earth. His kingship perishes not in its youth, life leaves him not before his time, up to old age
• For avapadyeyam cf. AB. viii. 15, n. 1. The Delbrilck, Altind. Synt. p. 545. jahat may
eonstr. with tied is unparalleled. See be subj. or inj.; ibid. p. 359.
viii. 25—] The Rajasuya [340
he lives, he lives a full life, he dies not again, 1 who has for Purohita to guard the kingdom a Brahman with this knowledge. 8
By the lordly power he conquereth the lordly power,
By might he attaineth might,
Who hath for Purohita to guard the kingdom A Brahman with this knowledge,
For him are his people in harmony,
With one aspect and one mind,
Who hath for Purohita to guard the kingdom A Brahman with this knowledge.
viii. 26 (xl. 3). This is also declared by a seer 1
4 The king all hostilities With his onset, his might, doth overcome ’,
Hostilities are the rivals who vie with and hate him; verily thus he over¬ comes them with his onset and his might.
* Who supporteth Brhaspati in comfort ’,
Brhaspati is the Purohita of the gods; analogues of him are the other Purohitas of human kings. In that he says * Who supporteth Brhaspati in comfort \ verily he says in effect 4 Who supporteth a Purohita in comfort \
4 Who treateth him kindly, and maketh welcome the first sharer (he says); verily thus he mentions honour for him.
4 He dwelleth in ease in his own abode * *
(he says); the abode is the house; verily thus he dwells at ease in his own house.
4 For him fare is ever plentiful *
(he says); fare is food; verily thus for him food is ever full of strength.
4 To him the peoples of themselves pay homage ’
(he says); the peoples are the kingdoms; verily thus spontaneously the kingdoms pay him homage.
4 In whose reign the Brahman goeth first ’,
(he says); verily thus he refers to the Purohita.
4 Unsurpassed he winneth wealths ’ 8
1 This is the only occurrence of the idea in comes distinct: as below in AB. viii. 27.
AB. Cf. L6vi, La doctrine du sacrifice, 2 and 8.
pp. 96 seq. ayuvatn&ri (not aywocm) is viii. 26. 1 RV. iv. 50. 7. dearly right. Weber has ‘free from * RV. iv. 60. 8. death of young men 8 RV. iv. 60. 9.
* The true character of the passage now be-
[—viii. 27
341]
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Rigveda
Jan 25, 2023 21:47:09 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:47:09 GMT 5.5
The Purohitaship
Wealths are kingdoms; them he wins unsurpassed.
‘ Of his foe as of his kin *
(he says); the foe are the rivals that vie with and hate him; them he conquers unsurpassed. In that he says
‘Who m&keth wide room for him that seeketh aid/ verily he says in effect * Who maketh riches for the poor/
* The king for the Brahman, him the gods aid (he says); verily thus he refers to the Purohita.
viii. 27 (xl. 4). He who knows the three Purohitas and the three appointors, that Brahman is to be made Purohita. He should say for the Purohitaship ‘ Agni is the Purohita, the earth the appointer; V&yu is the Purohita, the atmosphere the appointer; Aditya is the Purohita, the sky the appointer/
He who knows this is chosen as Purohita, he who does not know this is rejected.
A king is the friend of him,
He repulseth the foe
Who hath for his Purohita to guard the kingdom A Brahman with this knowledge.
By the lordly power he conquereth the lordly power,
By might he attaineth might
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
For him are his people in harmony,
With one aspect and one mind,
Who hath for his Purohita to guard the kingdom A Brahman with this knowledge.
Bhahj bhuvah, war, om. 1
I am that, thou art this; thou art this, I am that. I am sky, thou art earth. I am the S&man, thou the ?c. Let us two unite. Save us from great danger. 2 Thou art the body; protect my body.
The plants whose king is Soma,
Manifold, with a hundred forms,
In this seat do ye to me
1 The ceremony of selection is here described on the exact lines of a marriage (Weber, Ind, Stud . v. 216, 882, 848, 868; Whitney on AV. xiv. 2. 71) to whioh mrkvahdvahai refers, though S&yana does not reoognize the force, and endeaYours to construe it with purdni as villages in the kingdom. Weber (ind. Stud. x. 160) suggests tdv ehi;
samvivahdvahai is possible, but the text may mean * let us fare together ’; of. Oldenberg, ReL den Veda , p. 876.
* purdni appears corrupt (pur is the old form); possibly it might be an irregular form, 1 let me escape from *, but, as no special danger is mentioned, it may be an old error for pdrayd no (glossed asmdn).
viii. 27—]
[342
The Rdjasuya
Accord unfailing protection. 9 The plants whose king is Soma,
Which are scattered over the earth,
In this seat do ye to me Accord unfailing protection.
In this kingdom I make prosperity to dwell,
Then I behold the waters divine. 9 I purify my right foot; I place power in this kingdom.
I purify my left foot; I increase power in this kingdom.
First one, then another, I purify my two feet,
O gods, for the protection of the kingdom, to win security from danger. Let the waters for the foot-washing burn away my foe.
viii. 28 (xl. 5). Now comes the dying round the holy power. He who knows the dying round the holy power, round him the rivals that vie with and hate him die. He who blows here is the holy power; round him die these five deities, the lightning, the rain, the moon, the sun, the fire. The lightning after lightening enters into the rain ; it is concealed; then men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the lightning ‘ Let my enemy die, let him be concealed, may they not perceive him.' Swiftly they perceive him not. The rain having rained enters into the moon; it is concealed; then men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the rain ‘ Let my enemy die, let him be concealed, may they not perceive him/ Swiftly they perceive him not. The moon at the conjunction enters into the sun; it is concealed; men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the moon ‘Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The sun on setting enters into the fire; it is concealed; men do not perceive it. 1 When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the sun ‘ Let my enemy die, let him be concealed, may they not perceive him/ Swiftly they perceive him not. The fire, breathing forth, enters into the wind; it is concealed; men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the fire ‘ Let my enemy die, let him be concealed, may they not perceive him/ Swiftly they perceive him not. Thence are these deities bora again; from the wind is born the fire, for from breath it is
* r^jadattavis^rabhiinantmnam according to the ceremony of feet washing which is
S&yana. accompanied by the foUowing Mantras.
8 This is used for the water brought up for 1 Cf. TB. ii. 1. 2. 9.
343]
[—viii. 28
The Purohitaship.
born, being kindled by strength. Having seen it he should say 1 Let the fire be born; let not my enemy be born; far hence may he hasten 8 away/ Far hence he hastens away. From the fire is the sun bom; having seen it he should say ‘ Let the sun be bora; let not my enemy be bora; far hence may he hasten away/ Far hence he hastens away. From the sun is the moon born. Having seen it he should say ‘ Let the moon be bora; let not my enemy be born; far hence may he hasten away/ Far hence he hastens away. From the moon is rain bora. Having seen it he should say ( Let the rain be bom; let not my enemy be bom; far hence may he hasten away/ Far hence he hastens away. This is the dying round the holy power. This dying round the holy power Maitreya Kausarava proclaimed to Sutvan Kair^i Bhargayana the king. Bound him died five kings; then Sutvan attained greatness. His vow is ( One should not sit down before the foe ; if he think him to be standing, he should stand also. Nor should he lie down before the foe; if he think him to be sitting he should sit also. Nor should he go to sleep before the foe; if he think him awake, he should keep awake also. Even if his enemy has a head of stone, 8 swiftly he lays him low/
of At and as act. with pardn adverbial.
8 A helmet like stone is Sayana’s version, but this seems needless; cf. Colebrooke, Essays, ii. 41.
* These forms are of doubtful value and reality: cf. jdgriy&t here and above AB. viii. 16, n. 1. Liebioh (Pfinint, p. 76) takes them as 3 rd plural of the 8 rd class
AITAREYA ARANYAKA
TRANSLATION AND NOTES
ARANYAKA I
Adhyaya 1.
Now begins the MahSvrata 1 rite. Indra having slain Vrtra became great. When he became great, then there came into being the Mahhvrata. Therefore the MahSvrata ceremony bears the name of Mahftvrata. Some say P should make two recitations with the ghee-offering for that day, bu “ he eStab ‘ S |' e . rule is one. He who desires prosperity should use the hymn, To Agni, to this god of yours, (I sing aloud)’ (RV„ III, 13 ). He who desires increase should usd fhe hymn, ■ The guest of all your folk’ (RV., VIII, 74). For the folk indeed are increase and therefore he gains increase. 8 Some say that one should not use that
t The term mahavrata is, Sayana points out, explained by the Taittiriya school in ^three ways, either mahan bhavaty anena vratena or mahato devasya vrata,,, or mahac
Chandogas give the latter two explanations. See Taittiriya Brahmana, I s, 6 , and Sayana, ad
loc For the whole, of. Aitareya Brahmana, III, ar, r; Ta.tt.nya Samhita, VI, S, 5, 3, ^atapatha Brahma,a, X, 4 , ■, «■ «J L ‘ x - the refercncc U t0 the view of
^ _ : 1 t - The former is the priikrta because it is an Ajya Sastra in the
making large earnings offer much taxation {karam api bahula* prayachanti,vh\<& Max Muler
Brahmana, cited by Wintemitz Ifiesch. der mdisch. Lttt., I, 73, 74 B exaction!
save only the Brahmins, as his food, because they pay him taxes. So often in the epic the of king, are mentioned, cf. Hopkins, India Old and New, P P .*4°, M3,”- 3 , Keith .Sankhayana Aranyaka, p. 68. #
M
KEITH
162
AITAREYA AR ANY AKA
I, h i-
hymn because there is in it the word ‘ guest and a guest is liable to go begg.ng *. But (Maludasa ') said that one should use that hymn. For he, who becomes gooc “ 2L» - i, indeed » **«. Fo, Mm -ho b no, ,o men do no
deem worthy of hospitality. Therefore one may by all means use that hymn. If he docs use h, he should place first the t.istich, ‘ To him, best Vrlra-slayer are we
come ’ (RV„ VIII, u, 4“ 6 )- For ca S cr for tllis day thcy wonJup lhc * ' } ’
amtsihira^ with m m pausa (see mitney, ^ (grammar, pp. 53 , 68 ), butthis course merely imhsc/ie ^;w;;//;w//^ , ,333j33^ ™ script ’(the continual use of which is an
adds to the unnecessaiy diffiu i , including l’rof. Macdoncll in his
unfortunate necessity), and I have fo owet # * sibilants ns allowed by Banini,
LyhaM-vath, in using .»»«»,* before nude,-n.voweb an< IM,«, * w J fab.als
VIII, 4, 59 , «»•! approved by Whitney, « 'A*' ^ i« Jcal, aa.l luv, not been
while using anmvara befoie t e ot er mu cs" exceptions) except where ah
followed. I have also written ch for ah of .be MSS. _ “ h "/J fn Sau^k.rt ,s rarely, if ever
represents an assimilated letter +ch. It is no doubt ic ca . ‘ ^ >ut Dr Schcflelo-
(Waekeinagcl, AUinJische Grammatik , 1, 155, allows puccha as represen n k > " j , ilh
ZTu Jeeuthe view), a representation of any save ‘—
r + P, or (as Dr. Scbeftc.owiU, in hi. (“>"* "'° re
Sprat hen } tiies to prove) s + h, norma y). ^ i t u use() f C ch for the simple letter
properly than ch (the fact of potion 1 ;J ™["d'a zloJ.’‘ For ibis reason I follow Aul.echt (in nri vents anv distinction between c. g. t-^c/i • c-t n ma wyIv xvxv
hu'/ em&), Bloomfield, v. Schiocder, Knauer (see bis Mac,;. Orhya tact a, H • “V,
O1 4 1 0 °^!^ e C ^^ t m ^ a ^ C ( )1 |j( O .f*(^[^ C g a pp>^’g^yana^explaiiis^by atithipadatatpatydbhijilah siddhantt.
Cleaily it must be Maludasa Aitareya. Cf. II, 3 . 5 . °* 4 » hnei'mcts bhavati as sanmar-
• It is not obvious how at it hi h is thn. intcn^ “S^cll,^ <7*,™,^
gavarfi bhavati. Max Malter says o ne w°ui g ^ its that the obtaining of distinction is
p. 1 26 ; but see Hopkins, Another Explanation seems possible, bhft in the
probably dcnvcd from ah above m , • , S ayana’s rendering -bhntim p, apnoti-oi
Brahmanas has in composition the sens ‘ C < hers has t h e same sense, so that
Aitarqa Biahmana, III, 23, 3). Vat a ecort g / , Kamam below is alleady
hcie ye rw bhavati is perhaps explained by ya p t j lc j ll( y 0 f hospitality, cf.
found in Mantra, cf. Dclb.uck, Altindisihe Syntax, pp. 184sq. 1 or the umy o l
Taittirlya Upanisad, HI, io.
TRANSLATION AND NOTES
163
and now they draw nigh to it. The next three tristichs' begin with anmhM verses. Now the gayalrt verse is brahman ,* the amislubh is \ ac, and so he unites Vac and brahman. He who desires glory should use the hymn, ‘Agni is aroused by the fuel of the folk 1 (RV., V, 1 ). He who desires children 9 and cattle should use the hymn, 10 ‘ The wise sacrificer has been born ’ (RV., II, 5). u
' The Sankhayana Aranyaka, I, a, ignores vv. 13-15 of RV VIII, 74 , "hick form a dana- stuti of Srutarvan Arksya. The reference here shows clearly that the A'tare)a takes the same view of these veises. Verses 8, 9, n, w aie in gilyatrl, 14, »5 ln amt^tubh.
■ Sayana gives as reasons for these identifications that the parabrahma is set forth by means of the Uyatn (RV., HI, 62, 10), and that, like this amtstubh. Vac has four fuims (KV.,_T 164, Nhukta XT 1 I 9, &c.; Z. D. M. G., XXXIX, 58), {fanlpalyanll madhyanui veukha ,/, later, see’/ A 0 's XXII, 69; Mallinatha on Kumarasambhava, II, 17). '1 here is no icason to
suppose that the identification of Vac and anas/M and gayatn and b, ah man has any basis beyond mere fancy ; for different identifications, cf A. 0 . S., XVI, 3 * 1 - 1 hc original sense of
brahman (so throughout to contrast with brahman, the god) must cleaily have been prayer^or spell (cf II, 3. 8), the two ideas blending indefinitely since the prayer could be regarded pell anil vice verU (Oldenberg, Rel^oa dee Veda, P- .Lh)- Russel, s view «f W™» <•' £ Lb. der mi., I, », >4- *1) “ ““ Heiligcn, Gouliohen, einporstrcbcmde V, He 1 s
Menschen’ is quite untenable, seeWinten.it/, Usth. der tndmk L,tt I, n , i". Tlmt Vac is b,ahman was the doctrine of Jitvau Kailim and it is set forth by \ ajf.avalkya, b.hadara.ijaka Upanisad. 1 V, 1,2, and the identification is developed 111 tile late Logos doctrine. Cf. also 1 a. y Maliabrilimaim, XX,. 4,2 ; Chandogya Upanisad, VII, a, 2; Hopkins, Indn r Old and Nw, p. . 4 ,, n 1 with whose view of the slight importance of the Logos doetnne m tins form 1 agree ‘ «’ Sayana concludes his commeiita.y on tins Kham.la by explaining that, though by t c eodohananydya (cf. for another nyaya on this, Mim.u.isa Sutra, IV, 3,1°) Uie hmiyaudU s . fill ended primarily for the gaining oi desired .exults, nevertheless they make up the sacrifice and do not leave it imperfect, oil the p.ineiplc kamyemi nityaiiJdhtl,. 1 his nyaya arises, he explains, f.om the rule on the new and full I noonsacr,fiee,/n/«ns.vidA'f'/'''''-yssfia./e/ur»crm_/<.,/,/u«/n.J<r, Ihe.e as the sacrifice can be ca.ried out >ama>ena, the s odoka„c„a is merely umrthatvam (.see
^'Mn^hc reforraO! S s e i r n the translation to the RV., where .10 line is mentioned, it is to be under- stood that the whole hymn as accepted by the Aranyaka is meant. When only special ver
'their authenticity, see Oil. Note. The verve in S *
iL Ifefoc^^mhif-l^kiyrAmnylka!”,’;, cf. J,’u; y,n,(Mt»af Unlamd
-rrrl ^
The Ath-irvivcda VII, 68, 3,'has in the last piida, m& tc yuyoma savuifsas ‘may wc nut be separated from thy sight’, which explains the or.gin of the quite unintelbgible !ho vuse
LLahur occurs also in TaiUniya Aranyaka, IV, 4*. *h«e w.U ke found KV-, IV, 31, 3 -
For oaMfi\ cf.i:n, 2 > S’ "* J verses are given to accompany the recitation of
the Samh.t 5 » n (SalkhSyana Aranyaka, VlI^nV), and Urn iormulae are placed at the beginning
. Cf. also v. Sehrocder, DieTubuL Katka-IIandsckrifUn, y. 1 > 5 , and the kanti prefixed to the KauMtaki Upanisad in the Ananda&rama cd.
M 3
164
AITAREYA ARANYAKA .
I, 1, 2-
2 He who desires proper food* should use the hymn, ‘Agni men kindle from the twigs with splendour’ (RV„ VII, 1 ).’ For Agni is the eater of food.
In the other chants accompanying the ghee-offerings men approach as it were moie slowly to Agni, but here they come upon Agni at the very beginning ; at the very beginning he 8 obtains proper food, at the ve.y beginning they smite away
tat I would much rather take «,///«# (and the vcmion to the AnemlSfc^e ^* 95 .
Mitak) as ‘lie, arisen, gives forth brightness, 'that (brightness) I am-ropnate to myselt , referring to the beneficial and punfjing effects of the radiance o the sun, (efi Macdone
n:
a suggestion of sa/vm. e. com dele, e . » may be baS ed on
prosperity attend me; may the gods alien 1 ■ < 1 ,IT,cully, but bhiimint,
the magic principle ex ibitci fit, ~ m^h r J interjected,
&c. t is obseme. tdn (unaccented m M may oe no. • / J- . Honour
but this is veiy tmhkcly, ns occurs alone (see Cut. Note). It may be,
( tn t u PP \ o A .mi and oblation/ but this is merely possible.
r c n«-k ’ A II i 2 16 (cited by Bloomfield, Vedic Concordance, pp. 40 ,
satapd, which illustrates the position heie of caluii. 11 ai ‘^ yu , .
,,,/di lunik occurs. The exact words used here am found bankhayana Aranyaka, VII, ,
1X > *• ,„„,„A„„rl ,.f anna and adya. Max Miiller follows this view,
■ Siiyana explains as a compound f “"^ Uc ^ h t0 take H as „
tjz-a —
J f d,:ia Jpan.- Brfihma,, If,
sce/h, t tta l/y/^nl am sufficient to^nnplcte ^ccremon^ Wtat W
means is that it is both the noimal orm an . 1 w heie stiennih is desired, and the
tho use of da, lAt in the Agmhotra rot as and whcn is WIS hed. The possible
use of UuuU.a in 1,10 normal • (i) this hymn as amuldyakama ; (3) any of the
fin ms then arc: (1) this hymn ns , U * n y ,_ l8 arc i„ viuij metre, the
other kilniycnukhini enumerated in 1, 1, *• m ., ’
rest mlrnlM, which explains the *“ ‘ ^“d oab t deli’beiate. ‘He’ corresiionds to
3 1 hc ' lhst ! nct 7, ^ tW (’ e ." -/(hand Sayana explains the singular by yajamanasahghah, annddyakamah and they to • J • , R ds ul J ya h, which is
bl ,t this is unnecessary. Max “ o/mos^.he MSS. inehnling S*S-S* f
i:77:/^ fva is uhnof, equivalent to run, cL Dc,brick, AHindiuK,
TRANSLATION AND NOTES 165
evil. Because of the words (RV., VII, i, i*), ‘with moving of the arms they bring to birth* Agni,’ the hymn has the word ‘birth’ in it. Verily the sacrifice* is bom from this day, and so the hymn has the word ‘birth'. There are four verses (in the tristubh), cattle are four-footed, the verses serve to win cattle. There are three verses (in the viraj), these are the threefold worlds, the verses serve to gain these woilds. These two verses form a support. Man has a double support, cattle have four feet. The hymn places the sacrificer with lus double support among the four-footed cattle." The verses if said straight on number twenty-five. Man consists of twenty-five elements. He has ten fingers, ten toes, two legs, two arms, and the trunk is the twenty-fifth. By this hymn he adorns the trunk, the twenty-fifth. Further, this day (of the sacrifice) is twenty-five, the stoma hymn" of this day is twenty-five, like is brought about by like. So the two are 7 twenty-five. By repeating the first thrice, and the last tin ice, the verses
Syntax , p. 477 ; Speijer, Vedhehe umt Samhnl-Syntax, § 2.10, and Schcftclowitr, D,c Afokr)fl,en dtsKgvtda, p. 79, who calls this use late, hardly concctly. Cf. 111,2,6; II, 1,2; 6, r j An rec ^ Aitareya Brahma,.m, p. 430. I think that iva must origmally-or at any rate_ quite early have had a sense approaching more or less to cva. Cf. k\., I, 145 , 3 - tl " . /' ( ' " nW vi fnhati sv.’ncra dht,o mdnas.i ydd dgtabhit. The sense is hardly by Ins own mind alone’, as Oldenherg {S.B.E., XLVI, 164) takes it. The phrase is softened by ,va, just as metaphorical phrases are softened by quasi, &c. in I-atm (Berger, Styhsttque latnu . p. 140). This sense appears clearly in III, 2, 6 : vdgbrahmanan, tvopodaharatt. 1 Ins avoids amendment to cva as proposed for the RV. passage by Oldenherg. So in KV. IV, 5 , « : ™ See
also Eggchng, S.D.K., XI.Ill, 375 , >’• 3 , <>» Satapatha lli.rhmana, X, 5, 3 , Snyarra seems to lake “iva” lieie 111 the sense of “eva”, as indeed it olten has to be taken, especially in negative sentences’ The real sense is clearly seen in phrases like pataram ,va Aitareya Brahmana, 111 , 48, 4 - See also n. 5 on 11 , I, 2. So in Bfhad.napyaka Upan.sad IV,
2 2 for Re Kiinva test cva, the M.tdhyandina lias iva explained as eva by the commentator (Max Mtiller, S.B.B., XV, .59, »• J)l 9 , 3 , [or the Kiinva iva va, Re
Madhyandina has « vai (.S’. />’. if, XV, 150, n. s'. ^ « not <°“ nl m ' n ^l ,emknt
of the Sankhayana Aranyaka, where m VIII, to, mi takes the place of »< m Aitareya
Aranyaka, III, 2, 6. Cf. also Oldcnlierg, 2 . D.if. G., I.XI, 824 s<|.
• Suyana is probably correct in taking janayanta in a timeless or present sense. Cf.
Whitney, Sansknt Gtammar, § 93°; Avery, / A. 0 . S. t XL, 326-^61. , ,
• The hymn has two metres and in one of these metres four feet; man has two and cattle four feet, and the union in the hymn produces union ,n reality. catu^dtsn occurs also m Aitareya Brill,mana, VI, 2, 7, where the whole phrase oeuus w.lb 'fad.,,. or cat,,f„dal : .faiavah cf. Satapatha Brahmana, XII, 2, 2, 20, and often in the t.opatha Brahmana. 1 he whole phrase
is also identical with Aitareya brahmana, III, 3 b T _ 3 » &c - „ f . . f .
• For this see I, I, 4 ; II, 3, 4 i -SSnkhayana Aranyaka, I, .. The reference is to the paflcavitnka stoma in the Prstha Stotra cot responding to the Mahaduktha.
» The plural is explained by Sayana as due to the res being thought of nnd not the hymn, but here the ‘attraction’ of the predicate is an adequate explanation, since such examples of carelessness are very rate. Cf., however, RV., Ill, 6, 3, where Oldenherg (A XLVI, 24, 6) refers yajiiiydsah to Heaven and Karth; RV., II, 5, 6 (ibid., 204); KV, VII, 93, 7 . yd/ sim dgas cakrmd tdl su ,,,,/a tdd a,yam&Jitih iiirathantu I where Agni and perhaps the other
i66
AITAIiEYA ARANYAKA
I, i. 2 -
beoomc thirty less one, that is equivalent to a viraj verse minus one syllable. For in the small (womb) seed is deposited," in the small (heart) the vital spirits in the small (stomach) food is placed. So (the viraj small by one) serves for the obtainment of these desires. He who knows this obtains those desires 1 he verses include also the hhafi metre" and the viraj metre, and the perfection of that da)-. They also include the anuslubh metre, 10 for the chants accompanying
the ghee-offerings depend on ami'tubhs." _
3. ‘The l’raiiga 1 should be in the ghyalrl metre,’ some say, for the ^ayaln is brightness and splendour and thus (the sacrifice^ becomes bright and splendid. Others say, ‘The l’raiiga should be in the usnih metre, for the usmk is life
Adilyas are in the miiul of the poet. Ibid., X, 85. 47 (altered in Atvalayana G.hya Sutia,
1 71 ) Trday.nu is used of a man and wife. 1 .. Ma.trayaniya Samh.U, , 5 , », -Javaha b used of the gods, ef. havavahai in IV, 1 , /,</>,r. Cf. too the verse cited V, a a,
^ ^ « . 1 1 vtv t m with Wliitncv s note. (^f. Delhi nek.
MUrdvarund ka.tamdm and Atharvaveda, Af\, 1 , 39 . wi , Whitney s n 1 . ,
dm he Syria r, p. 10a 1 Speijc,, SanshrU-Syr/ax, 5 ad, n.; Oldcnlrcrg, X. U. M. G , XXXIX, 6., .
I Tat: “make up eighteen ** ve.scs (it is not necessary ,0 assume
rt " of the lost vi.aj thrice as do,. Mas Muller), and seven MdM verses, cneaung thiice the las. Indu/d,, and taking away eight syllable from each verso, wc read, nme \,-Lr verses plus nine sets' of eight syllables which taken all together give two Mia/, verses.
Thelr^'^'h called viraj in the Anuk.amani, is really a verse of Ihiitythree svlhbles and by the doctrine that one or two syllables make no difference, it can easi y e
orth„, y .two.ynaw«. •>•>*v, ;°vm ?:t \;
Ml sdmlMlha, RV., X, iS, 8 as explained by Whitney, A.J. P; XIir > ay , « r linvr Vf'huhe studmu H, 106. Lntcr */bhu governs the acc., see Hopkins, Gnat Epu Tjndia pn 2 r,q,For the exact sense of abki, cf. abhi samcimiti Satapatha liiahinann, X a 4 1 with Kggebng’s note; A.taieya Biahmana, 111,22,0: virdjam das,nun Mummfadyc-
^ .■? — is
'‘ v ;- o,
1 1 x> Tn firr* fitakrti the Atrnibtoma, the Piauga consists of seven tnas ,
rommUi^g KV. 1 ? i.Tnd 3, ascribed to the poet Madhuehandas; so in Kausitaki Hiahmaiya, XV, 5. The Aitareya Aranyaka keeps these Avar for the PmUga; in ^nkhayana there^used it
set apparently of ^ to Vkmadeva chain,my,lycra though
0I1V irree are h ( o 4 vi„d’a on 6ahkhayana A.auta Sntra, XVII, 8, .0). T e senes of de t.es v'vu Indra-Vayn, hfitra-Varuna, Afvinau, Indra, Vixvedevah, Sarasvat. » the same as « he original Ires of RV., I, a ; 3. There can be no doubt that the . ankhayana version is to later The order of the as is different in Kfrtyayana Srauta Sutra, Ix . > 3 . 33 - *° r
the metres and their relation to the savanas see Bcrgai ^Journal Anat,q«e,\lU, t* sq.,
iVa^ga b prefcrm’rin^ '^hkhij-ana,' but nothing is there said as to the reason here given, while arguments for the gdyatra are there mentioned, which here are not used. This adds another reason for regarding the Sahkhayana as the later version.
-I, h 3
TRANSLATION AND NOTES
167
and so (the sacrifice:) wins life.’ Others say, ’The Pranga should be m e anustubh metre, for the anuslubh is valour, and so it serves to obtain valour Others say ‘The Prailga should be in the brha/i, for the brhat, .s prosperity, and 2 Ol'e sacrifice,) become. „,o,„ero,,d Oth.ct, •The be ™ ‘he
fiaiik/i metre, for the pahkt, is food and so (the sacnficer) wins food. Others say ‘The Prattga should be in the fris/uth metre, for the J stiengt
and so (the sacrifice:) becomes strong.’ Others say, ‘The Prattga should Ire m the S, “metre for cattle* arc like the Jagaf, and so (the sacnficer) acquires cattle Hut (the sacrifice:) should take a gnyatn hymn only. For the gayatn isfo a and that day is brahman, and so through brahman is brahman commenced. T hymn should be one by Madhuchandas. For Madhuchandas desires honey for the singers and so he is called Madhuchandas. Now food duly is honey all • 1 „„ • all desires are honey; therefore if one recite the hymn of Madhu-
, , l ' s t0 0 htain all desires. lie who knows this obtains all desires.
n“ this VX: in r.™‘ i, Mach indeed on that 1.
done that 1, Midden,- and (the I'mllf.) i. the atonement.- No. atonement
—t;.. r ™ S’S"
t... ■»• «• ■•
or faUxvah are panktdh, AUaieya Bwhmana, III, 23, 5 -
JBBz ZSZZEZ'Z
the Naighantuka, HI, 14 K>' cs chamlaU as an^ \ Cn(h _ der indislh. /.it/., I,
when chenda occuis; or possibly winning Y f „ t, c fri e digcn, oder befallen machen’. ,46, n. 3), who takes the meaning of ^ \ ’doncU, Grammar, p. 3 ,,n. 31
Ctilso ' Vtck ®’ Kd ’'“k connexion’of chamios with ikandati, which if real Weber, /m/. Mud-, ' I' > 4 b’ he meaning Q f pandas as right time (cf. pes, fool,
VtCAnd ‘cover’ me
arc of very doubtful connexion (''hnney, boot , ■< I F 49 Brahmana, XXVIII, 2 ;
HI,,57; tainkhilyana Wa -Sntra, & c.
K °V U a 0 “
day , S Be 1 cau < ;'e, sja“! it oaf eal^ be “mod byTe^mbcnng the Agniqoma, which it
"ITS lias”what .a bater: <?"> 1 see V, r, 5, *• - the popnlar
'"‘•I'Mdtpcrht better than Max Muller’s ‘and has to be atoned for (by recitation)’.
168
AITAREYA ARANYAKA
I. ». 3 -
is rest, and at the end (of the sacrifice) the sacrificers rest on the atonement of the one day (riaifga) 11 as their rest. He rests who knows this, and they also rest for whom the Ilotr priest, who knows this, recites this Prailga.
4. ( There is the word ‘ ready ’ in the verse,) ‘ Come hither, O Vayu, conspicuous; these Soma draughts have been made ready’ (RV, 1 ,2,1); this day indeed is ready for the sacrificer and for the gods. Truly the day is ready for him who knows this or for whom a Hotr priest who knows this recites. In the verse, ‘ Indra and Vayu, these draughts are poured forth, come to what is prepared’ (RV., I, 2, 4), by ‘prepared’ (mffo/u) he denotes what is ' well prepared ’ (samsir/a ). 1 Indra and Vayu approach what has been well prepared by him who knows this or for whom a Ilotr priest who knows this recites. In the verse, ‘ Mitra of holy might I summon (and Varuna) who make perfect 2 the oil-fed rite’ (RV., I, 2, 7»<=), speech is the oil-fed rite. Speech is his who knows this or for whom a Hotr priest who knows this recites. In the verse ‘ Asvins, (accept) the sacrificial offerings ’ (RV., I, 3, i»), the sacrificial offerings are food and this serves to gain food. The Asvins go to the sacrifice of him who knows this or for whom a Ilotr priest who knows this recites the verse,
‘ Come hither, ye whose path is red’ 3 (RV., I, 3, 3). In the verses, ‘Indra of bright splendour, come hither; Indra impelled by prayer, come hither; Indra hastening, come hither’ (RV., I, 3 , 5 “ 5 4 tt ), he ^citcs, ‘Come hither, come
hither.’ Indra goes to his sacrifice who knows this or for whom a Ilotr priest who knows this recites. The All-gods come to the call of him who knows,
It is a curious inversion of ideas by which the old popular rites retained no doubt reluctantly in the ritual become rcgaided as improper and needing atonement.
a M ax Mtiller takes prati)[haikahah as separate from ian/yam, but suggests that eknhah may go with la tit yam. This certainly seems better, as it avoids the identification of ckahah and lantih. ‘ At the end ’ refers to the fact that the Mahavrata is the last day but one of the Sattra. For pratisthd as a medical term, see Iloernle,/. R.A. S., 1907, p. 14.
1 From nhkrta comes the Vedic Bkrti according to Bloomfield, /. A. O.S ., XVI, xxvi. For samskrta as ‘well-cooked’, see Thomas, J.R.A.S., 1904, p. 748; Kirste, J. R . A. S., iqoc, p.‘ 3 S3 . For * and </%, cf. Oldcnbcrg, S.B . XLVI, 2-4. For above, which
as against 1 alam, V, 2, 3, is a sign of early date, cf. Wackernagel, Altindische Grammatik , I, ai 1 sq • Macdonell, Vedic Grammar , pp. 43 *q- “l *” 1 alrca(1 y a PP ears in thc Atharvavcda. The syntax is normal, see Delb.uck, Altindische Syntax , pp. 146, M 7 - Sayana, probably correctly, explains that the hymn has the word at am because thc day is aram, not vice versa. The
use of vai favours this. T .
1 Sayana interprets sddhantd cither as dual or as equivalent to sddhayantam. In the original, the pada has Varunam ca lisadasam (cf. Pischel, Vedisi/te Stud ten, Ill, 190).
3 This is the most probable interpretation of Rudravartani , Fischel, Vedtsche Siudten , I, 53 , but cf. Ill, 71; Macdonell, Vedic Mythology, p.49. Others take as ‘ whose path is terrible’. Sayana renders ‘whose path is like that of Rudra unobstructed’. According to Rs division, here and above, aha must be taken as ‘lie says’ (the verse), but the position of asya is hardly possible and the later examples show conclusively that a ha goes with what follows, as it is taken in S.
TRANSLATION AND NOTES
169
-I, 2, 1
or for whom a Hotr priest who knows recites the verse, 4 Ye All-gods, protectors, supporters of men,'come hither' (RV., I, 3, 7)- In the verse, ‘Ye givers, (come to) the libation of the giver’ (RV., I, 3, 7 C )> he means the libation of every giver. Whatever a man wishes when he recites this verse, that wish the gods fulfil, if this he knows or if for him a Hotr priest who knows recites. In the verse, ‘May the holy 4 Sarasvati accept our sacrifice, she that is rich in prayer’ (RV., I, 3, 10), speech is denoted by ‘rich in prayer’. Speech is his who knows this or for whom a Hotr priest who knows this recites. When he says, ‘May she accept our sacrifice,’ he means, ‘ May she bear it away/ These verses if said straight on number twenty-one. 5 Man consists of twenty-one elements. He has ten fingers, ten toes, and the trunk is the twenty-first. By this hymn he adorns the ttunk, the twenty-first. By repeating the fust thrice and the last thrice the verses become twenty-five. The trunk is the twenty-fifth, and Prajfipati is the twenty-fifth. He has ten fingers, ten toes, two legs, two aims, and the trunk is the twenty-fifth. By this hymn he adorns the trunk, the twenty-fifth. Fuither the day (of the sacrifice) is twenty-five, the sfoma hymn of that day is twenty-five, 6 like is brought about by like. So the two are twenty-five.
Adhyaya 2 .
The two tristichs, ‘Thee like a car to aid us’ (RV., VIII, 68, 1-3), and,
* This juice is poured, O Vasu’ (RV., VIII, 2, 1-3) are the first and second of the Marutvallya hymn . 1 Both are pci feet in form as belonging to the one day ceremony . 9 Much indeed is done on this day that is forbidden, and (the Marutvatiya) is the atonement. Now atonement is rest, and so at the end (of the saciificc) the sacrifices rest on the atonement of the one day (Marutvatiya) as their rest. He rests who knows this and they also rest for whom the Hotr priest, who knows this, recites this Marutvatiya. In the verse, ‘Indra, come
4 Probably the original form was favaka, Arnold, Vcdic Metre , p. 143; Wackernagel, AUindischt Grammatik , I, xi; Macdoncll, Vcdic Grammar , p. 110.
8 Cf. 1 , 1, 2 ad fin. ^ , , .
• The stoma peculiar to the Mahavrata is the fatoavimta stoma in the rajana melody in the Prstha Stotra corresponding to the Mahaduktha, Sankhiyana Srauta Sutra, X\ II, 7 , 3 ; 4 - The explanation of I’rajapati as twenty-fifth is seriously g.vcn, cf. »ncdlander. note on Jsankhavana Aranyaka, I, 1, and see also below, II, 2, 4.
■ This is the'first Sastra at the midday pressing. Th tfn gStkas used are made up of two verses expanded (Sayana: yasminn rgdvayasamuhe pragrathaneua treafysampadyate so yam pragdthaR), The Mayyas are interpolated verses to fill up the Sastra. for the termmo pratipad and anucasa, see Hillebrandt, Ritual-Liltcratur, p. 103. For uktha Ulow, see Eggcling, S. B . E. y XLT, xii-xv.
■ See I, 1, 3.
* 7 °
A 1 TAREYA ARANYAKA
I,
nighcr, with thy strengths preserve thy singers’• (RV, VIII, 53 , 5 " 6 )- ( lhere ' the word ‘singers’); this day indeed is a hymn, and being possessed of a hjm the form of this day is perfect. (There is the word ‘hero ) .n the verse, Let Brahmanaspati come forth, hitl.er the hero’ (RV., I, 40, 3 "): * hc forin ° f thlS day indeed is perfect as endowed with strength. (There « * ord hcr °' a might’) in the verse, ‘ Rise up, O Brahmanaspati; heroic might (RV., I, 4 °, « - 2 ,,f. the form of this day is perfect as endowed with might. (There is the word .hymn’) in the verse,‘Now doth Brahmanaspati proclaim the hymn of praise (RV I 40 5); this day indeed is a hymn and the form of this day as en owe lith'k hymn'is perfect. (There is the word ‘slaying Vr.ra’) in the ^, ‘Agm the slayer of Vrtra, will bear’ (RV„ HI, ao, 4 -)i the slaying* of V ra is a chaiactoristic of Itulra, this day is India’s, and lndras is the form of this chy. (There is the word ‘strong’) in the verse, ‘Thou art strong by insight, O Soma thou art mighty in thy might and greatness’ (RV., I, 91, a»°); m'ght indctrf • a characteristic of India, this day is Indra’s, and lndras is the form of this ay. (There is the wool ‘strong’) in the verse, ‘They fill full the waters; they lead forth the strong one* like ahorse for rain'(RV„ I 64, 6‘)j strength indeed s a chaiactenstic of India, this day is India’s, and lndras is the form of this ay. Further in that verse, ‘They milk the thundering never-fading spring (RV., 1 , 64 6), (there is the word ‘thundering’); thundering indeed is a characteristic of Indra, this day is Indra’s, and Indra’s is the form of this day. (1 here is the word ‘great’) in the verse, ‘To great Indra’ (RV., VIII, 89, 3); what indeed is great, is large, the form of this day as endowed with brgencss is per ec (There is the word ‘ great ’) in the verse, ‘ Sing a great song to India ( KV -> Vn ■ 89, 1); what indeed is great is large, the form of this day as endowed with largeness is perfect. (There are the words ‘was in the way of and stayed not’) in the vcise, ‘No one was in the way of, 7 none stayed, the chariot of
3 Sayan ri takes frasiltir as a noxm=aimjri'l dcynl. _
. This is, I take it, the meaning. The verses contain words because the day has certain mnlilies It is al-o poss.hle to inve.t the relation, and derive flora the epithets in the verses he m s of the day, but .he position of the verse in the sentence points to the former merprein. on as slightly the mom probable, and that view is supported by feuUhriyana Aranyaka, I, 3 *»• •
mahaJvad hy clad a/,ah. The literal version is ‘ As to the words, &c. .
» The argument seems to be (l) Vrtraha occurs m the verse, because (a) Indra < A'a/,a , and (I) the day is Indra’s. Possibly it may be, because the word Vriraha occurs, therefore,
according to Shyapa. It cleaiiy
energy . Cf.Oldenberg, S.B.E., XI.VI, 18 and Index, s. v. vaja; P.schcl, V'Axh. htndun, h
10 ’r 4 s-rvana renders toryatti as wartham na cdUtaviin and m, nramad as Una rathena
ran,a„a,n afii tain,, ua kriavdn, and paryasiavat as UdnU^naya f
It is difficult not to believe that this absurd interpretation, which is that of the Aranyaka, was
-I, 2, 2
TRANSLATION AND NOTES
T-l 1
Sudas’ (RV., VII, 32, >°); the form of this day as endowed with the terms paryasla and rSnli is perfect. He recites all the Pragathas to obtain a he days, all the Ukthas," all the Prsthas,* all the Saslras, all the Pratlgas, all l ic
pressings of the Soma. ,
2. He recites 1 the hymn, ‘Fair has been my effort, singer; slayer of truth (RV X 27V True, indeed, is this day and peifect its form as endowed wit 1 truth! This hymn is composed by Vasukra. Vasukra indeed is brahman, and this day is brahman. Thus by brahman is brahman commenced. Here they ask:
< Why then is the Marutvatiya Saslra commenced by Vasukra’s hymn ? Because no other than Vasukra produced • a Marutvatiya Sastra nor separated it There¬ fore by the hymn of Vastikia the Matulvallya Sastra is commenced. This hymn is not addressed to any definite deity’ and is therefore Prayapatis. For Praiapati is undefined, and the hymn serves to win Prajapati. Once lie describes Indra, and so the hymn retains its form as India's. He recites the hymn Drink the Soma, for which in anger thou breakest ’ (RV., \ I, 17)- 0 hnc is t e wort ‘mightily’) in the verse, ‘The cow stall, Indra, mightily being lauded; the form of this day as endowed with the woid mightily’ is peifect. I his hymn is
deliberately chosen wrongly. The exact sense of the original is, however, open to doubt, of.
says, are those for the following the
Yiinayainlye Siiman. The l'lsfiias are the four l'Hha Stotras of the midday l'““' n h- 'e Sastras ar l those of the Ajja and other rites. The lYadgas are ihe Sastras of the Trauga “a a.e specially mentioned on the nyaya, brahman,', ngatbh fanvrajaka afy agalah (so b,
R XXVI, 33 9 . For and the very numerous similar
datives ef Spener, VM unct SanskriGSyMax, § 274; Whitney, Sanskrit Grammar, $ 97 °. They differ from ordinary infinitives m not being construed cleaily as verba forms, but dre genitive as here and in Slnkhayana Aranyaka, II. 51 6 . »»» alwll 7 s 111 CcllU -
KU..1 <o „.....
- ' c \7 t 1 whuh nives onlv the special part, and cf. Sankh.iyana
« is equated to fnd.a. He occurs also m Hrhaddevat.! VII, 3°, &c. "i“e. brought out of the Samhita. The perf. here has a certain propriety ; it expresses a relation not exactly that of mere past, and approximate, to a present. Cf. n. 6 . lor
%r£zr xxm;T; »vi
mTrV.?xT* 7! 22. The Itr’haddcvata and Sa.vanukramanI ascribe X, 27-29 generally to Indra, with certain exceptions (Macdonell, Hrhaddevata, I, 127). ,
3 Clearly the Aranyaka takes mahi as an accusative = uuthaJ, and presumably, like Sayan , s „ t ^aL active. Mb hi in the original is taken by G.ifTUl. in his translation as a vocative from
172
AITAREYA ARANYAKA
I, 2, 2-
composed by Bharadvaja, and Bharadvaja was of seers the most learned, the longest lived, and the greatest practiser of austerities. By this hymn he drove away evil. When 6 therefore a man recites the hymn of Bharadvaja, it is that
tnahin against the accent. Cf. also Grassmann and Ludwig’s translations. For the passive sense of grndna cf. Whitney, Sanskrit Grammar, p. 3 62 ; Delbruck, Altindische Syntax , P . 264.
6 The lorm afahatyd may be cither a dative, ‘ for the driving away,’ or an ablative, more probably the latter, as piesumably the sense is that Bharadvaja attained his length of years by the hymn rather than the reverse, dsa above is clearly differentiated in time from the narrative; cf. Saiikhayana Aranyaka, VI, 1, where the imperfect avasat desciibcs the dwelling from time to time of Gargya Balaki, while dsa is used to denote his permanent character, and uvdea in describing his conversation with Ajatasatiu. Ihis use of the perfect as a narrative tense is not a sign of lateness when the use is different from that of the imperfect. In the Tomlya Mahabrahmana itself uvdea and dsa (XIII, 6, 9) are both found in such cases. Cf. also Aitarcya Brahmana, III, 48, 5 : Bharadvaja ha vai krio dlrghah fa lit a dsa I jo 'Inavit I, and III, 48, 4. The position of the Aitaieya Biahmana and Aranyaka as early appear clearly from the following table of the piopoition of perfects to imperfects (see Whitney, B.A.O.S., May, 1891, pp. lxxxv sq., slightly modified):—
Tandya Mahabiahmana, 1 • 13 °*
Taittirlya Sarnhita, I : 70.
Maitiayaniya Samhita, 1 : 61.
Taittinya Brahmana, 1 : 20.
Taittirlya Aranyaka, r : 9.
^atapatha Brahmana, VI-VIII, 1: 20; I-V, 9: 11.
„ „ XIII, 1: 5; XI, 5: 4 .
„ „ IX, 2:5; XIV, 7: 5-
„ „ X, 1 : 3 1 (including
Brhadaianyaka Upanisad.)
Satapatha Brahmana, XII, I : 2. Jniminlya Brahmana, I : 4. Gopatha Brahmana, IT, 1 : 5.
„ „ I. ■ : »•
Kamil aki Brahmana, 3 : 5. Cbandogya Upanisad, 4: 1. Aitarcya Brahmana, I-IV, 1 : 40. „ „ V, 1 : 16.
>r »» VI » 1 : 2 ‘
„ VII, 4 s x.
VIII, 5: 3.
The earlier part of the Aitarcya (T XXVI) can thus claim to be older than anything save the Paficavimsa and the Samhitas and may be as old (for in such small matters as those of the Aitareya the proportions are not fair) as the Samhitas (Brahmana parts, of course). Against this sporadic cases like sam lokete , lajjate , saciva (Wackernagel, Altindisthe Gramma/th, I, xxx) cannot be regarded as of decisive weight, lajjamdnd indeed as a Piakritism* would be note-
a F ; ckj BezZt Bdtr., VII, 270 takes lajj from Ind. Germ, /ozg" according to the ordinary and eaily’phonetic rule; if so the ITakritism would disappear. The view of Leumann (Wackernagel, I, 220) is, however, more probable; cf. also Dr. Scheftelowitz’s forthcoming book, Znr St a m middling in dm indogermanischen Sfrachen, § 10. Dr. Scheftelowitz gives an interesting example of the way in which the texts were corrupted (though he does not apply it for this purpose). In later Vcdic times ts and ks became frequently ceh, and such forms found their way into the text of old work instead of the proper foims. Later still efforts were made to replace correct forms instead of obvious Prakrilisms with in some cases unfortunate results. E.g. in Samaveda, I, 3 , L 4 . 9 (“I, 231) Pr*™ ^ Bcnfey (Glossar, p. I28)_says is for RV., VIII, 31, 15, frtsu via frcihti. So may be explained ehksva , Aitareya Brahmana, VIII, 9’ (cf. Aufrccht’s cd., p. 428) for entsva (d + V indh). Cf. in Naighanpika, II, 17, frtsudhah (cf. Roth’s crit. note, p. 16) for RV. prksu, and for rksdla (K.Z., XL, 264 59.) the MSS. of Atharvaveda, X, 9, 23, offer either rtsdra or rcchdra (Lanman, Album Kern }
-I, 2, 2
TRANSLATION AND NOTES
173
he may become, by the driving away of evil, learned, long-lived, and versed in asceticism; for that he recites the hymn of Bharadvaja. He recites the hymn, With what splendour do ye who are of equal age and dwell together?’ (RV., I, 165). (There is the word ‘ praises ’) in the verse, ‘ They call for me, the praises long for me ’ (RV., I, 165, 4 0 ) ; this day is praise and the form of this day as endowed with praise is perfect. This is the kayCditbhiya hymn,’ and it is harmony and
worthy, but when it is considered that the form is unique (III, 22, 7), that the Inter language had always -Jlajj and that lajja was a common word, there can surely be no hesitation in restoring lajyannma, just as the Atharvan 1'ialaitisms, cited above, must be removed The exact verbal form of the text cannot always be relied upon, and it may be noted that, as Savana’s note on VII, 10; 11 shows, in Ins time some versions of lire Aitarcya lirahmana had, which some had not, these chapte.s, of which the second is a mere corruption of Kausitala lirahmana, VU, u (see Auficcht, Aitan-ya lirahmana, pp. 236, 3S2, 4.14). {he case of the Gopatha lirahmana maybe held to contradict the deductions here accepted, since llloomficId {Alhatvavaia, pp. 164 has shown grounds for holding that the 1 ntva is not later than the Uttaia, but this objection ts not of importance, since it is the ease that the two pa,Is owe most of their grammatical forms to these sources and the Purva borrows horn the Satnpatha Brahl ™^’ XI and XII, in the first of which books the number of perfects is very lug., while the Uttaia exploits the Aitareya, &c. The potential 111 ita (see Auficcht, p. 429) also urged as a sign of late date is merely, in all probability, an inaccurate analogical form to fotms like itaUulhita, *c), and gives no criterion of date (ef. Ltchuh, l'anuu, p. 32). amanlrayam am occurs only in VII, 17 and pioves nothing for the eailicr part of the lirahmana. lanmi, III, q 4°, allows only l/fbiebich, p. 33 ) I -ut as there can be no doubt of the priority of the Aitarcya Bralunana to Papin. (cf. Ucb.ch’s own paper, hezz. AcvX, 3 <> 9 ). clearly shows cither the select., c character of l'anim's work or more probably the incorrect transmission^of the text (the Sdnkhayana has r akrc, laebich, pp. 80, 8t) Ihe use of avatn (for .-warn) is apparently a note of the Aitarcya lirahmana s style, not a proof of date laebich (p. 30) holds that asa was obsolete in l’amn.’s day in prose and says Vaska uses only
bahhTtva. I cannot accept this view as to Pani.11.
, -Phe story of India, Agastya, and the Maruts has received full treatment from Sieg (Dte Sancnstoffe , J AyrW.r, pp. .08-119). He holds that RV., I, .70, > 7 b ^ «6S «■“*”»!> n, | Itih'isa to the c'ifcct that Agastya offered a sacf.cc to the Maruts. Indra came and cla.med it and Agastya had to pacify Indra amt the Maruts. The result is possible, but not certain. The Kausltaki Biahmaua, XXVI, 9, has (as amended by S.eg, p. 117, n. 7): taya iubha
n 302- Whitney, Translation of Athai v.ivcla, p. 604). So in Ixhila, I, 2, 9', MSS. read X prh,ay'anti lor frimnti and this Piaki.tism is lound in Va.tt.ka 1 to Paiiini, VII, 3, 37 - - Ste
also YVackernagel, Altinttncht' Ciramntatik, I, 135 * -t, . r
° Aufrcchthfview {Aitarcya lirahmana, p. v.) of the dependence of the Brahmapa parts of the Taittniya Samhita seems borne out by the citations m Ins ‘ Anmerkungen It may be noted that the Brill,mana parts of the Samhita cannot well be sepaiated much m point of "fine from the Briihma.ia itself and that B.ahmana deals with the late Purusamedtm (Win emits, C-sch dcrindisch Lilt. 1,167). Uf. also Taittirlya SarnluU, V 1 ,3, 10, 5 and laittinya lirahmana, I t fwiuf aLc a Brdhinana, VII, .3, 3 (.->•, »• >* 4 . ’)• Noteworthy also is Win,emiU's
remark (p. ,75, n. ,) that in V.Ijasancyi Samh.tr., XXX, Buddhists arc not mentioned, though that section must be later than the oldest Hiahmanas.
174
AITAREYA ARANYAKA
I, 2, 2-
abiding, the kayChMiya hjnin. For by means of it Indra, Agastya, and the Maruts came to harmony. So tire recitation of the kayalublnya hymn tends to harmony. Further the hymn tends to long life. So if the sacnficer be dear to the priest, let him recite for him 8 the kayaiubhiya hymn. He redes the hymn ‘India, with the Maruts, powerful, for joy’ (RV., Ill, 47 )- T * ieie “ re the words ‘India, powerful’; power indeed is a characteristic of Indra, this day is Indra’s and India’s its form. This hymn is composed by Visvamitra. Now V.s\amilra was the friend of all, and all is the friend of him who knows this and of those for whom a Hotr priest, who knows this, recites this hymn. The lit inn ‘Thou art born, terrible, for strength, for energy’ (RV., X, 7 . 1 ) >s one containing nivids,' and, as belonging to the one day ceremonial is perfect in foim. Much indeed is done on this day that is forbidden, and (this hymn) is the atonement. Now atonement is rest, and at the end (of the sacrifice) the saciificers rest on the atonement of the one day (nivuklhana) as their rest, lie rests who knows this, and they also rest for whom a Ilotr pucst, who knows this, recites this nividJMna. If recited straight on, the verses number ninety-seven. 10 The ninety is made up of three vitaj sets of thnly, and then
Sarawak sanT.1,1 Hi ^n.ivaiJya.n I ,aJ dot sa,„jn„na,n sa.Ha.i suktam \
Marutai ,a .m,m, which must go back to the same ... ce as the A.tareya version, bnn'd io in Auareya lh.ih.nana, V, >6, which ag.ecs verbally will th.s passage. For taniiiiuiui see also liloomlield, Athi\rv<ivcda , pp* 7*> 73* , . ,, ,r »■„ j
'■ The Ken- »«c is p.obably possessive \
7 "!^n n wnh a.'.d Aom RV. onwards. Not
lift 1 tSn gfi • (larbc. Philosophy of Ancient India, p »2.
J itt., 1, I<>0 sq. , Hdmt, J. nw J J J . cpeSrautaSutra, VII, IQ, 20. The
a Tn^ii.L'l.-iv'uiT \ianvaka, I, 3, the «/7V</is in RV., \ I,iy , see ruama ouua, v , y,
“hem, .b.,1 , .5 I Kausiiaki Ihiinnana XXV, 3 . AW .‘^ ^ np.-endy were
known in Kgvcd.c times, cf. ltaug, Marcya BrHhnanayy.V s,p., Weber,^355 .
XVIII, 9 r,; Oldcnbcrg, 1 ‘f'i 'x^, 7 ’ domes'Vn after the sixth verse,
luwitz, J):t Apoktyphen da a * I‘ft- - . j 2 i - {>• six prapiithas each of
“ Siyana explains thus: .he two rM to ml, ‘ *■ ^
two verses made into a trea - 18. th " L ' 3 ’ B * t j j 2) , iheie are seven
iMr ‘-15 •- <"“ rulm ' n Im ' ra = 5 : the"author overlooked this, although of course the
piagathas which would gi\c ioo. Apparently the . , f th -trap at has
explanations are possible. Oldenberg ^rolepomcna, p. 353) IhmU that some of may have been counted as two, olheis as three verses.
-I, 2, 3
TRANSLATION AND NOTTS
*75
there are seven which arc over. Whatever is praise of the seven is also praise of the ninety. If the first and last are repeated thrice the verses number 101. There are five four-jointed 11 fingers, two pits, the arm, the collar-bone, the shoulder-blade; these make up twenty-five. The other parts 12 have twenty-five each, making a hundred, and the tiunk is the one hundred and first part. The hundred is life, 13 health, strength, glory; the saciiiicer is the hundred and first, resting on life, health, strength, glory. These verses become For the midday pressing is accompanied by trisjubh verses. 15
3 . They ask, ‘ Why is a swing 1 a swing?' lie who blows is the swing. He
11 The four are, according to Say ana, agra, madhya , mulct, tanmula , and he notes that though the an^mjha has really only three, it is given a fouith lor the sake of symmetiy. So in the systems of Caiaka and Susiuta (lioeinle, Osteology, pp. 1 22, 123! there aie sixty phalanges, giving fifteen in each hand. Here the phalanges and the metacaipus are reckoned as phalanges In Sankhayana Aran)aka, II, 5, each flint, on the other hand, is given three parvdni, which is the more coneet view, and peihaps later. The expiession kakyast ib doubtful.
It cannot mean ‘armpits’, for tlieie is but one on each side; Max Muller says the pits ‘ in the elbow and the arm’; Monier-W illiarns, Dut. (uhcie the icfeience is inaccmatc) gives the sense as the two depressions on the wiist; Sayana says kakuisya pd) U'advayam, and possibly the armpit may he conceived of as in some way double. lie takes, followed by Max Muller, akm/i as eye, but {a) hi as is a separate element and the eye belongs to it; {/>) the form is unparalleled. Tnedlander liolds that akyi (Ar. ala, I.at. attlla, O.TT.G. a/isala) means ‘shoulder-blade’, but that is the meaning of amsaphalaka in the s>stems of Caraka (Iloernle, T.R A S, 1907, p. 13), peihaps of Susiuta ami Vagbhata ( J.R.A.S ., 1906, p. 931 ; Osteology , pn. 76 <11). So akm must mean ‘ collar-boneas 1 would take it in Sankhayana Aianyaka, 11,4 laksa and akui/i) and as m the Satapatha lhahinana (dkui). '1 he later foim is usually akmka, though ak\a is found in the ‘non-medical vusion of Atie)a\ sec lioeinle, Osteology, pp. 55 , 134 , n. i, and my review, Z.D.MAD bXIT, 1.35 «b Dayana’s e.ror is found in the commentatois on Yojuavalkya and in the modern tianslations.
1'2 j e t h e left side, and the two sides of the lower body, which have five four-jointed toes, a thigh, a leg, and three pamurni (‘joints’, Max Mullet, rather ‘ articulations ’, Iloernle,/. A*. A. A,
1906, p. 931) according to Sayana. . ..
13 Because life is one hunched yems and the other things depend upon it, Sayana explains, probably co.reclly, as there is no doubt that life as one hundred years is a veiy ea.ly idea, see Lin,nan, Reader, P . 384 and re IT., and Weber, Jnd. A/W., XVII, 193; Restgruss an
Roth, p.137. Cf. Vajasaneyi Samhita Upanisad, 2. .
11 Because the last hymn is tridubh (Sayana). But all the hymns 111 that Khanda are 111
f. Aitareya Biahmana, HT, 12, 3-5; Satapatha lhahmana, IV, 2, 5, 20, and other passages cited by Bloomfield, J.A.O.S, XVI, 4 For the form piauga, cf, W ackcrnngel,
Altindisthe G> ammaiil, I, 41 ; Z. D. M. C\, XL, 678. N
1 'Ike use of the swing lefers, in the opinion of Oldenberg {Religion des Veda, p. 4 H)> to lhe sun, which is called ‘the golden swing in heaven’m KV, VII, » 7 . 5 - '"»» » V'g prol^l.le,
as the Maliaviata litc is, at least to some extent, a sun-eha.m (cf. Introd., p. ah), bayana s interpretation follows the text and makes the swing Vajru, as does bankhayana Aranyaka I 7 I, 2, 4 below is in favour of the sun; cf. Katl.aka Snmh.ta, XXXIV, 5 , c.led ... /ml. Shu/ 111 , .,77. Co.npaie the dot/ijatrH of the young Krsna, clca.Iy a vegctat.on i.te.
176
A ITA RE YA A R ANYA KA
1,2, 3“
swines forward in these worlds and then is a swing a swing. ‘There should be one plank/ some say, ‘for the wind blows in one way and (the swmg should bel like the wind.’ But this is not to be accepted. Others say, I here should be three planks, for threefold are these worlds and (the swing should) resemble them.’ But this is not to be accepted. There should be two plank , for these two worlds’ seem most real, and the ether between them is t e s y. So let there be two planks. Let them be of udumbara wood. The udumbara is sap and proper food, and planks of it serve to win sap and proper food Let them be raised in the middle. For in the middle food delights men and so he places the sacrificer in the middle of proper food. There are two kinds of ropes’ the right and the left. The right serves for some animals the left for others. When there are both kinds, they serve to win both kinds of animals. The ropes should be of darbha* grass. For of all plants darbha is hcc of evil, and so they should be of darbha grass.
nngel, Altmhuhe Znmvtatt , ^ 7 ‘, * J J Brahmana, which also 1 ms, VI, 3 , h
r irri x...,—. %*»■*■ *• *
llillebramlt, RitualLttteratur, p. 167. ^ q . . {a(i Vcl au dumbaram
* explains rm h t and left as ash.oncu Dy^ h probably d „ e> aa
rfth^ig iffixecTat a -awhile V, r, 3 Rives as alternatives or
These remind us that the last h/olc 7°. .
' ^^^^ith a
aid at ivtfis found o'n a positive ^ V, 10 ^^e^^LVh 3g
Speijer, &»*. *«, HI,
i 216, Pische , ’ • ’ h told a p aha tapapmd , cf. Aitareya Brahmana, l y . 4 =
S. B. E. t XV, 168, n. 3); Chandogya Upamsad, I, 3, 91 VU1 » *» 5 > b >7’
-I, 2, 4
TRANSLATION AND NOTES
*77
4. Some say, ‘ The swing should be one ell above the ground, for by that are the heavenly worlds measured/ But this is not to be accepted. Others say, ‘ It should be a span, for by that are the breaths measured/ But this is not to be accepted. It should be one fist 1 above the ground, for by that all proper food is made and all proper food is taken. So let it be just one fist above the giound. Some say, ‘Let him mount the swing from cast to west, like the sun here who shines, for he mounts these worlds from oast to w'est/ But this is not to be accepted. Some say, ‘Let him mount sideways 2 for men mount a horse 3 sideways, thinking thereby to win all their desires/ But this is not to be accepted They say, ‘Let him mount fiom behind, men indeed mount a ship from behind and the swing is a heavenfaiing 4 ship/ Therefore let him mount from behind. Let him touch the swing with his chin/’ for thus does the parrot mount a tree, and the pairot eats most of all birds. Therefore let him touch the swing with his chin. Let him mount the swing with his arms/ 1 So the hawk sweeps dowm on bi i els, and so he mounts trees, and he is the strongest of birds. Therefore let him mount with his arms. Let him not withdiaw from the earth one foot, lest he lose his hold of it. The Ilotr mounts the swing, the Udgatr the seat of udumbara wood. The swing is masculine, the seat feminine, and they are united. This union is made at the beginning of the hymn for the sake of offspring. Children and cattle are his who know'S this. Now the swing is food, the seat prospeiity. I hus
1 The list is a convenient measure ami a fistful is n good mouthful, so S.ijana explains. ( f. for these measures, Hopkins, J. A. O.S, XX 111 , 141 s<p
2 The swing is east ami west; noith and south is sideways, says Suyana. The accusatives below are quasi predicative, cf. Delbiuck, A/tmdisihi Syntax , pp. 7 ^> 79 > b 4 *
a As Max M idler points out, this is a clear lefercnce to hoist-riding, which is not certainly known or referred to in the Kgvcda. But it is known to the Yajuneda and the Athnnaveda, Zimmer, Altmdhches Lcbcn, p. 230; Mm donell, Sanskrit Liter atm e , p. 166. Smnlaily in the llomeiic age riding is only gradually coining into use in (Ireeee. .So S.itapatha Riahinaua, VII, 3, 2, 17; and cf. RV., I, 163, 9; Weber, Iter!. Sit,., 1898, p. 564.
♦ This and the comparison with the sun arc certainly in favoui of the theory of Olduiberg, refeiicd to above (n. I on T, 2, 3), and see App. to my Sdnkhayana Aranyaha , pp. 73 sq.
5 Sankhayana Srauta Sutra, XVI 1 , 16,1, gives the ».least, 'the pauot 111 mounting strikes, the tree with its chin. It is kept by princes, ministers, &e , and so is well fed, says S.iyann, 1 he form is strange (Wackernagcl, AltimhUie Gtammalt/, I, 184; Macdomdl, Vidn Grammar, p. 37) find probably not Indo-Furopean t’f. Iloernie, Osteology, pp. 39, -to.
0 That is the forearm from the elbow. For fuither details of this ceremony see V, 1, 4 - For tied below, cf. Delbiuck, AltindisJie Syntax, p 3 1 7 J *I*U‘b umi
Syntax, § 240, n. The agreement of anmldatamah with y, nah is diaractciistic. Sec Tallinlya Samhita, V, 9, 11, I: iylno val vdyasam fdli'thah ; Delbiuek, Altmdnthe Syntax, p. 80. Spcijcr {I'cdischc und Samkrit-Syntax, § 95 c) is unable to cite an example from Sanskrit. It is the gcneial rule in Latin, where, however, post-Augustan exceptions occui, c. g. vthn numum animaliiun de/fhintis cst (I’liny, A’at. Hist., ix, 8, 20).
N
kmi n
178
aitareya aranyaka
I, 2, 4-
„ , , f , o'u A t f nin.'k'is 8 with the Brahman sit down on
they 7 mount to food and fortune. 1 jf ^
ot Plan is and trees having gmm up i*ar f,u,t. So then » r
— a5 ,«*t »».«■ y y>
food. Tins serves j° W g" t S ^ lis a ;s not’To be accepted. For the honour done to foe'that'seel'it'not- is indeed not done. Others say, ‘ Ut him descend after * '* “ -
one that has approached near is indeed not done. T . f >
*,« “• - -
I'LSS -»“>* h* Then ,« hin, deseed tn.atd, the east.
■ Tee, he. th, Het, a.d !%»,. Me. Mill,, telle- * >■
.»>«.« etl the ehihi.eht.n- K " ^„„„.l,..,.l., IVi,, Nt,n, Ag.Ml...
* They arc the llotrs assistants, viz. 1 lasasl., . • (|) . ^ fifth are le ally
and Accluvaka. The division is not st,.ct * , lUt ' it ^responds to facts better than
CassclwiththcltrahmanandtlicNcMr with “varyu.bu, ^
the later classifications, see Weber, M • > _ ’ * perhaps be better spelt brsih.
pp. » sq.; Hillclnandt, Ritua-L,tUran, , £ 97 - /^ ^mMCrammahk, I, .84, a, 3: itotl, the v or # and r present drlbc.' ) Wll Sfrmkc .Unclose, p. »8. The
following sentence is quoted in the Naigcya "» ( j' ‘ u it h ac l occurred, it would have
• Max Muller suggests that r » before u,jah >» «pccW reading above is ham ova lad
been (pure natural, but it is not necessary to susixeet the ^ ^ „ ot occur. The
fa jam am.ddyam and thejva ^ Urahmana, lad being of cou.se adverbial. For
phrase eva tad is very common m me /utarcya ,
the usual asyndetou, ef. Dell-nick, ,,„t is inserted to complete the
i" The descent does not of course come here in its proper or ,
discussion of the topic of the movements of the pnesR second vasal (the anuvasal)
.1 The reason for this be.ng rejected rs that 1 -J on'J* descending in its
.bat this ,ML,a comes up, so that it^eouMhoy,/.^.^ honour(Sayana). For the word, c f .W aeU . g XVIli, d6 y ; lor the form,
L, 139; Macdoncll, Udu Grammar, p. 34 . " cbcr >
\Sh\^, Sansknt G,am,nar,<> I0 9 *' , A!li udnche Gram,mill-, TI, i, 77 i nclbrUck,
n For the form apaiyate, cf. Wackern.g , Adhyrl.lya appears clearly to
Vagi. Syntax, II, 5*9 «l-> pmw). The'separation into two roots
come from Vr? 10 the !,cnsc m ° vt L.i , n , \ , e ,, ms quite needless (cf. Whitney, Roots,
w - ^ ,v ' - *
- * t^sss?: sz
be devantah samp,ajdyate. But the ““ "\ oxm retasa is not impossible, as forms from a, as, intelligdile forte, and on the other hand t , . Whitney, Sanskrit Grammar,
asa, exchange more or less freelythroughout Sanskr.t, see \V _ ^ Bahllvllhl , % „„V ctolf
§§ 4 i 5 . >A'y. a " d t a, °"« U8 ^ er i^Wi of c'oxrrse \he'L« form prevails, Muller, IV,U
occurs ill the Satapatha, ibid., m* Jn .. _
Grammar, p. ^5.
Cf. also l’ischcl, Prato it Grammar,
“I, 3> *
TRANSLATION AND NOTES
^79
Adhyaya 3 .
They say, ‘Let him begin this day 1 with saying the word him' In the word him is brahman , this day is brahman, and so lie begins brahman by means of brahman, 2 who knows this. Now with regard to his beginning with the word him, the word is masculine, 3 and the rc feminine. They make a pair and so he makes a pair at the beginning of the hymn for the sake of offspring. Children and cattle arc his who knows this. Again with regard to his beginning with the word him, the word is to brahman like a wooden shovel. 4 Just as one desires to dig up anything with a wooden shovel, so with the word one digs up brahman . Whatever he desires, he digs up with the w'ord him, who knows this. Again with regard to his beginning with the word him, the w'ord is the discrimination of divine and human speech. 3 So he, who begins with the utterance of the word him, discriminates divine and human speech.
1 The time of himkrtya and pratipadyate are obviously really identical. This is readily explained by the originally timeless force of the form krtya (cf. Whitney, San ski it Grammar, §§ 889, 894). So the aoiist participle in Creek sometimes coincides with the time of the vcib, c.g. Monro, Homeric GrammaA, p. 212. Delbiuek ( lltindisihe Syntax, pp. 405-409) holds that in all these cases the distinction of time between the main veib and the gerund exists, but, however natural the giowth of this use is, it is only to be found in the examples by forcing the sense. Spcijcr ( Vedisihc und Sansh it-Syntax, § 223) lays stiess on tlic ‘ aoiistic ’ effect of the weak root and appears to think that this accounts for the past foicc. but it should be noted that in Vedic we have no evidence that the forms weic ever felt as other than participles either present or past. In striyam dis/vaya ktlavdm tatiipa it is most probable that the wntcr did not feel drHyniya as~* after having seen’, but as ‘ seeing’. Cf. my remarks iny. A. A. S., 1907, p. 164. t or beginning the Mahfivrata with him, cf Sankhavana Aranyaka, II, 1. For him \ */kr, cf. Whitney, § 1079. It is obsolete in the classical language.
2 Cf. I, 1,3; 2, 2. ,
3 Cf. I, 2, 4. The use is found in the Aitarcya Ihahmana, VI, 3, and often in the Satapatha Brahmana. For the idea, cf. the stories of the wedlock of the sdman and ic in the Satapatha (IV, C>, 7, 11, &c.), and Jaiminlya Upanisad lhfihiuanas, and Aitareya Brdhmana, TIT, 23, 1.
i Sayana explains this as a metaphor fiom the seaich of hidden licasure, a probable supposition in the case of India, whcie bimal of treasure (cf. Gautama Dliarma Sutia, X, 43-45; Vasbtha Dharma Sutra, IV, 13, 14; Manu, VIII, 35-39; Vajf.avalkya, II, 31 , 3.0 has always been frequent in consequence of the unccitainty of life and government. A different idea is found in Satapatha brnhmann, VI, 3, 2 ; 5, 4, &c.
6 That is, it distinguishes ordinary conversation from divine service. The Sahkh.iyrma Aranyaka, II, 1, gives different reasons for the importance of him. T11 Satapatha Brfihmana, VI, 3, 1, 34, where the same distinction occurs, Snyana explains as Sanskiit and Apabhrainsa (Eggeling, S.B.E., XLI, 200, 11.) ; daivyai must be correct, dezyai cannot well be adjectival, and the cnor in the MSS. is trifling. Cf. I IT, 2, 5. It is noteworthy that later daivT 7 uic is used for Sanskrit, cf. Hamlin, Kavyfwlarsa, I, 33: samskrtam mint a daivi 7 <ag anvakhyCUd mahanih/uh, Franke ( Pali und Sanskrit, p. 89) compares the fact that Mathuia was called city of the gods because of the Kusana title devaputra, and is inclined to think that ‘ sccondaiy Sanskiit came to India from Ka&niir via Mathura, a hypothesis which can luridly be regarded as piobable.
N 2
i8o
AITAREYA ARANYAKA
I, 3> 2-
2. They say, ‘What is the beginning of this day?’ Let him reply, ‘Mind ami speech.’ 1 All desires rest on the one, the other yields all desires- desires rest on the mind, 1 for with the mind man conceives all desires. All desires rest on him who knows this. Speech yields all desires, for by speech man expresses all desires. Speech yields all desires to him who knows this. Then they say, ‘ One should not really begin the day with a rc, yajus, or saman verse, nor start from 3 a rc, yajus, or saman verse.’ So one should say the ryair is first. The vydhrlis are bhuh, bhuvah, and svar,' and they are the three Vedas. Jthuh is the Rgveda, bhuvah the Yajurveda, and svar the Samaveda. icrc oic
The real meaning of the discrimination is suggested hy AUarcya
in v„i daivam tatheti m.hmytm \ driven,i cum,warn tan manunm ca f ^" J , H , j
. i . j- i j v/ t tKj m i Tlu> later use of daivi vat must in reuuca
m nemX -5 "hmX'queCion ofi,k,it.’ef. 1 , 5, ». «■ I" >" c 1-^nge where
]Ianumant 'ponders as to addling Sitl, the 1-s.bdities he contemplate. are■ ®
Jacobi) miouu nuhm-im or dvija'ir mr, vacua s.msbl.nn, which appears cka y
“ 4-- “~r
• ":sr:5r :,r« 'S'r^....*** -
C "TsJ: “Idl^M^-ies are phases of ndnd, manovrUimUf,,,, which h .00 subtle for the Aianyaka. Cf. lhhadaranjaha Upanisad, 111 , a: manasu h, bam, a, iamayat, , and
the rule refened to in tad ahur. But t ^ islea ^ cs lt - it ^ safer to take the quotation
There “To rlout; that the constrLtio’n 0. the last part of the sentence "not easy Kor the ahh, cf. Delhniek, AMndischc Syntax, pp. .07 «, 1 Spcjer, VaUuhe n„d
iddory of the triad sec Deussen, P- ,M- L
P- See also Jaiminlya Upani>ad^'*“^" 1 ;^llmtiom ^
Ul 'T^\hV , m’;ee 0 vLl C ar r and n tlm Atharvaveda, see especially
that the Athatv-iveda contains much old ma enal and probable tn ^ refcrreil to
Aran\aha was written (cf. Taittuiya Samhita^VU, 5 , n, 2, me t
- I agree with \\ inter.,itz that Oldenberg’s view (/Mcralur Jcs alien Indie » p. +0J*»t prose magic fmmulae are older than • poetic ’ which are inutatmns of the poetry of the hymns of the Rjrvcda is not probable.
-I, 3> 3
TRANSLATION AND NOTES
181
he does not really begin the day with a re , yajus, or suntan verse, nor start from a rc, yajus, or sdman verse.
3. He begins with tad} this. Now ‘ this this ’ 2 is food, and so thus he obtains food. Prajapati indeed uttered this as the first word consisting of one syllable or of two, 3 viz. lata or tat a. So a child when it first speaks utters the word of one or tw 7 0 syllables, iata or tala. So with this very word with lata in it 4 he begins. A Rsi says (RV., X, 71, i), ‘O Brhaspati, the first point of speech/ for this is the first point of speech. ‘ Which they have uttered making a name, for by speech arc names made. ‘ That of them which was the best and flawless, for this is the best and flaw'less. ‘ 1 hat is hidden in secret by their love and yet is made manifest/ for this as regards the body is secret, merely the deities (who enter the body), but as regards the gods r> it is made manifest. 1 his is the meaning of the verse. 6
(apparently ns a fourth Snmhita\ and Wintcrnitz, Ccsch. der indtsch. I tit ., I, nol, but the recognition is a sign of later date (Taittnlya Samhita, VII, is not piobably early, but, like VI, is later than the Aitarcya Brahmana).
1 Tad is the first woid of the first stanza of the fust hymn of the Nbkevalya Sastra, the so-called Rajana, RV., X, 120, 1.
3 It may be rendcied * this word tad' ( — tat tad-iti ), but Sayana takes it ns a repetition. The icpetition of annam is apparently not connected with that oi tad, though it may have been helped by it.
•' Max Mallei seems to rcgaid the two alternatives as tat and tata or tata, this of com sc* is the usual signification of tkahuna and dvyakyua, but Sayai a refus these woids to the quantity of the first and second s)llables in tata and tata respectively. 1 he form of the sentences makes this seem certainly correct, however unusual it maybe. We may have lure early evidence of the omission of the final a m cmlinaiy conversation.
4 I take tat tatavatya separately and eva tat as — ‘ so\ Ihis seems also to be Sayana s interpretation. Max Muller says: ‘With this vciy word, consisting of tat or tatta [ef. the reading of I.], he begins/ and in a note: ‘If tat is called the very same word, eva is used in the sense of iva* This appears rather unsatisfactory, and Sayana is probably light 111 thinking tat and tata similar enough for the purpose heic in view. This passage, indeed, seems to be a deliberate and somewhat elaborate variant of the older legend (preserved in Satapatha Brahmana, XI, i, 6) by which Biajapati when he first spoke uttered bhuh, bhuvah, and suvar , which are words of one and two syllables respectively. Sayana has: ekena hmsvdio- petatkdksard \ dvdbhydm hrasvadirghabhydm it pet d dvyakuird. hkadvyaksara is apparently an adject. Dvandva with disjunctive force; cf. Wackcrnagel, Altindische Grammatik,\\, b 7 °’> Dclbruck, Altindische Syntax, pp. 73 sq. ; Vcrgl. Syntax, III, 224 sq., for early examples. The whole sense is little more than that tad which is equal to lat{a) or tdt(a) is the name which, as brahman , is revealed in the deities and implicit in mail in whose oigans, &c., the deities arc (as in II, 1, 5 ; Sankhayana Aranyaka, IX, 1, &c.).
0 For adhidaivatam , cf. Chandogya Upanisad, I, 3, 1, &c. ; Whitney, T. A. O. S., Oct., i8yO, p. li. So often in Jaiminlya Upanisad Brahmana.
« This stanza is very obscure. Sayana quotes Asvalayana Grhya Sutra, I, 15, 8 , where it is laid down that a child’s scciet name is only to be known by father and mother until the upanayana. That this is wliat is referred to here is not impossible, as Max Muller points out,
182
AITAREYA ARANYAKA
I, 3 . 4 -
4. lie begins with, 1 ‘That was the oldest in the worlds’ (RV., X, 120, 1), for that 2 is indeed the oldest in the worlds. ‘Whence sprung the terrible one with brilliant might,’ for from it he was born who is terrible with bnllian might.
‘ Immediately on birth he destroys his foes,’ for immediately on being born he destroyed evil. ‘After whom all helpers rejoice,’ for all creatures are helpers, and they rejoice after him, saying, ‘He 2 has risen, he has risen. ‘Growing by strength, the powerful one’ (RV„ X, 120, 2), for he grows by strength the pow ci ful one. ‘As foe he smites fear into the Dasa,’ for all fear him Taking that which breathes and that which breathes not,’ this refers to the living and the lifeless. ‘ What was offered in the feasts came to thee, this means, all is in thy power.’ ‘All turn their thoughts on thee’ (RV., X, 120, 3), this means all beings, all minds, all thoughts, turn on thee. ‘When these two become three helpeis,’ these two being united pioducc offspring. Children and cattle are his who knows this. ‘Join what is sweeter than sweet with the sweet, for the pair is sweet, the offspiing sweet, and so with the pair he joins the offspring. ‘lie 1 conquered by the sweet that which is sweet,’ for the pair is sweet, the offspring is sweet, and thus through the pair he conqueis offspring. A 1 . si sajs,
- - lnlcrpiclation adopted In , 4
M,” Mu ie 121 that .1 may 1 * that the name refers to the gods or to tad, the brah.nan The rcfmmce , 1 hmvcvcr, to the deit.es who enter the body is elea.ly meant m some formcf .,
A 2 - i S' ami the stnse is the brahman = tad, which is the beginning of speech and the lust u( nanu-Vis revealed (as the gods) and implicit in man.^ This section is refer™ to y ^ ayana on Atharvavcda Will, 4, 77 ; see Tanman m Whitney s Atharvavcda, p. 892.
-Ibe Z!kV.,X, lao, .- 3 , which begins is a stolriya, because it corresponds to the
f Zlnan (S.iyana). The explanations of this hymn in the Aranyaha must be deliberately perverse, so absurd are they. Cf. Wackernagel, AUmdtuht Crammahk, I,
Tim double uda„ld is, according to Sayana, because be is Adi.ya or i.eaveu, mid Agni or emth The exact use of the ao.Ut is charactciistic of the early character of the text cf. Whitney’s ciiticisiu of Delbruck (*/»/. Fo,sch., 11 . 8 - 86 ; AUindhche Syntax, PP-*80-1*9) "> A T I \, XIII, 200; Spcijer, Vcdischc und Sanshut-Syntax, § 174-
‘ siyanatakes ah as referring to tnithunam which is tumadhu as consisting of he on and daifghtcr-in-law. Mad/u m l is equal to grandchildren and ajh.yodh.h * ^Tther'cfore ‘provide that dear pair with dear offspring, our grandchildren. He does not t e , even follow the Aranyaka, which clearly took sutnadhu as accusative. Max “ r , tr ^ e g ‘And this (the son when married) being very sweet conquered through the sweet.
the Ftgvcda, is not by any means dearly connected with the rest Sayana gives two alternatives, that it is connected with the verse svSM
san, or with the whole Sastra (not, as in Max Muller, that « » peeled w. Lrifi^Te other or the Veda in general). In the first case • this body » the body of the sacnficcr, the other
TRANSLATION AND NOTES 183
-Since he raided this body in that body; 1 he means thU body consisting of the Veda in that corporeal body.” ‘Then let this body’ be the medicine of that he means this body consisting of the Veda is to be the medicine ol that co.porea body. Of this eight" syllables are gdyatri, eleven are Instubh, twelve jagatt, and ten vinii. This consisting of ten syllables rests in the other three metres. 1 he three syllable word purma 0 goes into the viraj. These indeed are all metres, the three and the viraj. To him who knows this'” thus is this day completed
with all the metres. T , . , , .
5. He extends the verses by the use of muh i.» Rada indeed is man. bo a man speaking sounds as it were. In the words nadam va odattnam * (RV Vlll, 60 2), odalvah are the waters in heaven, for they water all this; and they are the waters of ihc mouth, for they water all proper food. In vadam yoyuvMnnun, yoyuvatyah are the waters of the sky, for they inundate as it were; and they 'are the waters of perspiration, 3 for they mn constantly as it were. In the words patim vo aghnydmm, ogknySl a.c the waters that are born of the smoke of flic, 4 and they are the waters that spring from the organ. In dhmunam
body the body of the parents and the result is seen in svddoh, &c. The other case grve the inlcrpictation of the A.anyaka, as Sayana himself admits, tad dad dz'ttiya,,,vyakhyamua ay.m ity lidind b.Mwuv.cna spadih iyate. This shows how little S.ryana felt bound to foMov h.s audio,ities. The words sv.lm-anaya,* occur in various guises m Atharvavcda V , 3 , Taittuiya Samhita, I, 7, 2 ; Maitrayanl Saiphita, I, .0,3; Asval.iyana Siauta Sutia, II, > 9 ,
32; Seinkliaynna Srauta Sntia, III, 17 > *•
11 The body of the sacrificci (Sayana).
7 The hymn tad id <lsa (Sayana). , . •
» The hymn, RV., X, iso, is tnduhh, and the desired metres are only obtained l>y torturing i,. The lust, second, and fourth fadas have ten syllables, the tlr.rd eleven, the fin, c gh of the first /«,/« give the gdyatri, the remaining two added to the ten of lire second and fouitl, tadas the jagatl, anil tire first, second, and fourth (or rather the fourth), t ie
* . Because by adding /« to the first fada, ru to the second, .«* to the thud, the verses all
become tristubh. Sec V, i, 6. . ,•/, tt s fW
10 t„ evam vid (perhaps one word), cf. Wackcrnagcl, Altindischc Grammatik , II, l, .
Af lcr each p.ida of RV., X, .20, ., is
inserted iSls th'c sylUs /'«, one fid* of the hymn, RV VI IMjJ. » -
make a brhali. Cf. Satapatlm B.ahmana, Vlll, 6, 2, 3, and Lggeling, A.A.A., XLIII, 113, "• '• 2 Sayana explains the verse with reference to juice produced at the third pressing of the Soma, the 'rjlui (cf. Il.llebrandt, Ved. Myth., I, 235 *b), *«* takes ,aula,a as the sacnficer, and sunplie* rafaata. For the real sense see 1 ’ischcl, Vedische Mudien, 1,191 « 1 -
, ’«<"si;
cIo.T'ol, r’s 7 , |.. ..V) is V..V i.i.crtsm nlwul I'.y si V.hi,,,v',w.
5 273; Speijcr, Vedische and Sanskril-Syntax, § 24; Dell.ruck, Vagi. Syntax, I,- d 66 ,^ 8 '
‘ Sayana gives two interpretations, cither smoke (in the shape of a cloud) produced by fire, or from 'smoke and file, quoting Kalidasa, Mcghaduta, 4. dhiunajyoUhsahlamarutam
184
AITAREYA ARANYAKA
I. 3. 5-
isudhyasiti, ihc dhtnavah arc the waters, for they stir all this, ami by isudhyast he means ‘thou ait lord’. 5 He extends" a trhtubh and an anmlubh. For the Iristuhh is male, the anmlubh female, and the two are a pair. So a man having taken to himself a wife regards himself as it were more complete. By repeating the fir*-t verse thrice, the verses become twenty-five. 7 The trunk is the twenty- firth, Prajapati is the twenty-fifth, lie has ten fingers, ten Iocs, two legs, two arms, and the trunk is the twenty-fifth. lie adorns this trunk, the twenty-fifth. Further the day (of the sacrifice) is twenty-five, and the stoma hymn of this day is twenty-five, like is brought about by like. So the two are twenty-five.
G. lie begins* with tad, this. Now ‘this this’ is food, and so thus he obtains food. Prajapati indeed uttered this as the first word consisting of one syllable or of two, via. tata or lata. So a child when it first speaks utters the word of one or two syllables tata or tata. So with this very word with tala m it he begins. A Rsi says (RV., X, 71, i),.‘ O Brhaspati, the first point of speech,^ for this is the first point of speech. ‘Which they have uttered making a name,, for by speech are names made. ‘ That of them which was the best and flawless, for this is the best and flawless. ‘That is hidden in secret by their love and yet is made manifest,’ for this as regards the body is secret, namely the deities (who enter the body), but as regards the gods it is made manifest. Tins is
the meaning of the verse. ... ,, ,/nv v ,1
7. I Ic begins with the hymn, ‘That was the oldest in the worlds (RV., X, 120,1). What is oldest is great; the form of this day as possessing greatness* is perfect. (There is the word ‘greatness’) in the verse, ‘That fame of thine, O ag avail, through thy gi cat ness ’ (RV. X, 54. «) 1 the form of this day as possessing greatness is perfect. (There is the word ‘strength’) in the verse, ‘He growclh more or strength ’ (RV., VI, 30, 1); the form of this day as possessing strength is perfect.
sammMtah /,-va meqhah. The waters are aghny.i, he says, because plants n.i(l trees are o >c tended by all. Cf. also liihaddcvata, IV, 41, which explains RV., I, 164. 43 = takamayar.,
dh ft mam ; Atharvavcda, IX, io, 25. . . 1 c PP
• 'Thou art food’, in Max Muller's translation must lie a slip , fatlyast is regular, Whitney Sanskrit Grammar, 5 1061, and is found in the Satapatha llrahmana in this orm.
« (Id id dsa is in tridubh, nadam va odattndm in anmlubh The former is male because bigger than the latter. For the following, cf. Levi, La Dottnna du Sacrtfitt, p. 57-
7 The twenty-five are made up by nine verses of RV., X, 120, I , six o , 54 > ’
and three of I si 4 which are mentioned in I, 3, 7 below. Cf. I, I, 2. 4 anr n. » , . *
■ This is ’a met repetition of Khanda 3, and the insertion of it here accord,ng to Saya^a is for the glory of the whole hymn, whereas the purpose of it as Khanda 3 was to exto
W ‘ ,r ' d'he U that in the firs, Jye^am needs to
be equated to makad, whereas mahi'vd actually occurs in the second. *or the construction, cf. I, 2, 1, n. 4.
-I, 3 , 8
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Rigveda
Jan 25, 2023 21:48:09 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:48:09 GMT 5.5
1 RAN SLA TION AND NOTES
>85
(There is the word ‘ hymns') in the verse. * Then, manliest of men, with songs, with hymns' (RV., Ill, 51, 4); this day is indeed a hymn, and the form of this day as possessing a hymn is perfect. He extends the first two 2 verses, which are deficient, by a syllable. In the small 3 (womb) seed is deposited, in the small (heart) the vital spirits, in the small (stomach) food is placed. This serves for the obtainment of these desires. He obtains these desires who knows this. The two of ten syllables serve to obtain both kinds of proper food, that which is footed and that which is footless. 4 They become eighteen syllables apiece. 8 Of the ten, nine are the breaths/’ one is the self. This is the perfection of the self. Tight syllables 7 * remain in each. Who knows this obtains whatsoever 3 he desires.
8. He extends the verses by means of nada .‘ Now breath is sound. Therefore every breath, when it sounds, sounds loud as it were. The verse nadam va odathuim (RV., VIII, 69, 2) is by its syllables 2 an usnih, but by its feet an anustubh . Usnih is life, anustubh speech. Thus he places speech and life in him. By repeating the first verse thrice, the verses become twenty-five. The trunk is the twenty-fifth, Prajapati is the twenty-fifth. He has ten fingers, ten
3 That is RV., X, 120, i a , with ten syllables, and VIII, 69, 2 a , with seven. lie adds/// to them.
3 Cf. I, 1, 2 ad fin.
4 1. e. animals and vegetables (Siyana).
6 i.e. ten syllables in RV., X, 120, i a , the syllable pu, and seven in VIII, 69, a\ Similarly with the other three pddas.
* ( h'rast) chid rani is the veision of Siyana and it is as probable as any other, though the word originally meant breath and only metaphorically is transferred to its use as describing the organs of sense. The rune ‘ orifices’, seven in the head and two in the body, according to a 8iruti (JaiminTya Upanisad Brahmana, II, 5,9; 10 » re ^ crencc > ^ think) cited
by Sayana {soft cl vai drs any ah prana dvCxv avai\ca\u), arc rcferied to in the Kathaka Upanisad, V, I (where in all, however, there are eleven), ^veta^vatara Upanisad, III, 18, Yogasikha Upanisad, 4, Yogatattva Upanisad, 16, and elsewhere. They are ears, eyes, mouth, nostrils and organs of evacuation, with the navel when ten are counted, as in the JaiminTya Upanisad, and JaiminTya Brahmana, II, 77 (J.A.O.S. , XV, 240), and brahmarandhra when eleven are counted. Cf. Deusscn, ‘philosophic dcr V pa nishads, p.243; E.T., p. 265 ; Sechzig Upani shads, p. 281, n. 1, and nava vai tirasiprdnah, Sankhayana Aranyaka, II, 2, which points to a different idea, for which see I, 4, 1, n. 5; 5, 1, n. 6 ; 2, n. 13.
T That is, after deducting'the ten from the eighteen.
8 In his interesting note on relative clauses in the Veda, Edgrcn, P.A. O.S., May, 1883, pp. xii-xv, points out that unlike Greek, Vedic Sanskrit uses the indef. rcl. pronoun with the indie. This rule is not observed in the later Vedic literature, e. g. AWalayana Grhya Sutra, I, 3, 1 : at ha khalu y at ra kva ca hosyan sydt, &c.
1 i.e. by the stanza, RV., VIII, 69, 2.
3 It has four pddas, and is therefore like an anustubh, which of course it really is. But it has in the Samhita form only twenty-seven syllables, or resolving the y in aghnydndm in pdda 3, twenty-eight, which is the number of syllables in an usnih, which, howeier, has three pa das (8 + 8+12) only.
i86
AITAREYA ARANYAKA
1, 3. »-
toes two legs, two arms, and the trunk is the twenty-fifth. lie adorns this trunk, the ’twenty-fifth. Further this day (of the sac. ifice) is twenty-five, the stoma hymn ol tltday is twenty-five, like is brought about by like. So the two are wen y- five! This is the twenty-fifth with regard to the hotly. Now with regard to the deities The eye, ear, mind, speech, and vital spirits, these five deities have entered into this person, and he has entered into these five domes He is then pervaded wholly in all his limbs up to his hair and nails. So all beings, down !o ants! are bi thus pervaded. A R,i says <RV„ X, n 4 , 8), ‘A t ousandWd are these fifteen members,- for five arises from ten. 'As large as heaven a e . irt h so large is it,* for the self is as large as heaven and earth. A thousand fold arc the thousand mights - thus does the poet please and magnify the members. 1 ‘As far as Iral.nan extends so far does Vac, wherever there Zlknan there is Vac,* wherever Vac, there is brahman, is what .s mean . The “of these hymns has nine verses, for nine are the breaths, and it serve to win them. The second has six verses, the seasons are six, anc i scrvcs win them. The third has five verses, the pankH* has five feet, and ,t is food so it serves to win proper food. Then comes a trislich, there are three three,old worlds, and it serves to conquer them. These verses become irha/n.
i ‘"rhe'n ' is ^aken' by ’ Max Muller as referring to the five .IciHes, fiy Siiyapa.as ruling to tlie body in which fur,,,, is. but the |at«£ ™ J^tad ^ HI,
^.s.. xx„. . 5 .^
“V,...
/ n,a /'"! a, .\ XS * aU vidtya dhvah \ namani krttnlbhivaJan
- >*.» .....
IV, so; Bloomfield, Athan’aveJa,\>. 88. Sayana, to the com-
* KV., X, iso, has nine verses £“* J m \ Q ^ hymns
parative nature of these hymns as used^ ^ ^ 5tand . n u>e San , hiti . This
: w ^ t,,ecf -
™ ***“>*»”>
Sayana. For the Uistich and the worlds of. Ry
v,;; -rr • •**
The twenty-three verses give forty-six brhatU, as each is extended similarly (Sayana).
_I, 4) i TRANSLATION AND NOTES 187
metre, the immoital, the world of the gods. This is the body. Even so he who knows this comes by this way near to the undying self. 11
Adiiyaya 4 .
Then comes the sudadohas verse. 1 Sudadohas is breath and by breath he joins together all joints. Then the neck verses. 2 They denote them as usnih verses according to their metre. Next comes the sudadohas verse. Sudadohas is breath and by breath he joins together all joints. Then come the head verses. They are in gdvalri, for it is the beginning of the metres, and the head is the beginning of the members of the body. 3 They are in arkavat 4 verses. Arka is Agni. They arc nine verses, the head is of nine pieces/' lie recites the tenth verse. It is the skin and hairs of the head. It serves for reciting more than
11 Sayana explains this obscure statement ns referring to a birth as a deva. It may be doubted if it means more than he comprehends the immoital body (cf. at nut, just above), i. e. he who knows these verses thus performs that part of the rite which coriesponds with the body of the bird to which the Niske\alya Snstra is likened (cf. I, i, i). That alma above means body or tiunk seems certain, and the second dintdnam can haidly refer to anything else. If it docs, it may simply mean, ‘lie becomes immortal.* The acc. is governed by abhi ; cf. I, i, 2, n. 10.
1 The Sankhayana Aianyaka treats all this very hi idly, II, i, covers all Adhyaya 3 and
the sudadohas. The Ursan comes in II, 2, before the graiva, II, 3; then the pakuiu (akui, bahu , piahastaka), 11,4-5; then the caluruttaram , 11,6; the aiitis, guy atm, bdrhati, aumiht, II, 7-10; the rata, II, 11; the dmpadah , II, 12; the aindrdgna siikta , II, 13; the dvapana , II, 14; the imustubha samdmndya , II, 15; the tridupchala, II, 16; then two miscellaneous chapters, 71 , 17 ; 18. (
Sudadohas is interpieted as yielding milk and it icpicsents the verse, RV., VIII, 69, 3, ta ay a sudadohasah sdmam tnnanli prtnayah I jdnman devandm vitas irisv d roc ant divdh II This is the verse immediately alter the nada verse. Its use hue is explained by Sayana because it is prduasvariipd. Cf. Sankhayana, II, 1 : imdni parvdni samhitdni bhavanti. parvan is apparently used vaguely ; cf. I, 2, 3, n. 12.
2 For them see V, 2, 1, which is expicssly here ascribed to Saunaka by Sayana, Intiod., p. 20. grivdh here means ‘ ccivical cartilages’, see n. 7.
3 sisrhsoh Prajdpatch pmthamam mukhalo gdyatii samutpannd (Sayana quoting the Yajurbrahmana) ; see Levi, L*i Doctrine du Sacrifice , pp. 18, 53.
4 That is, RV., T, 7, 1-9; in v. 1 arkebhir occurs.
6 Cf. Taittiriya Samhita, VI, 2, 1 : tasmdn navadhd tiro visyutam \ (Sayana); nava vai iirasi prdndh , Sankhayana Aranyaka, II, 2, and I, 3, 7, n. 6. The first expression of this precise idea seems to be in the Atharvaveda, X, 8, 43; punddttkam navadvdram tribidr yum'bhir dvrtam. Whitney in his Translation , p. 601, thinks that the later gunas are already referred to, but asLanman {Translation, p. 1045) points out,Garbc ( SdmkhyatatlvakaumudT,Abh . derBayerischen Ak. dcr Wiss.y XIX, 529) renders the three coverings as skin and nails and hair (cf. n. 6). A different view of the pi anas appears in Kafhaka Samhita (XXXIII, 3 > cited by Weber, bid. Stud., XIII, 113, n. 2 for a grammatical point) : data vai purusa prdndh stanau dvddatau (-11th and nth). Cf. also Kausitaki Upanisad, II, 15.
x88
A1TAREYA ARANYAKA
I, 4 ,
the stoma? These form the trivrt stoma and the gayatn met e and >t » after the production of this stoma and this metre that there arises all that s. Ihcse verses serve for production. Children and cattle are his who knows this. Next comes the s, Mot, as verse. SSdadohas is breath, and by breath he joins together all joints. Then come the vertebrae verses.’ They are in vtraj metre. So one man says to another, ‘ Thou shinest above us,’ or,‘ Thou bearest a high nee , to one } who is proud. 8 Or, again, because they run 8 close together, they
. In the tnvrtstcna only nine verses of the hymn are used but here tlm tenth ver^hm hyiVm is also employed. This is not the mTsinu \ loma chavtr mthi
’taken bySilyana as a maseuline singular ; he derives it tom
s.“. -ra t rc
nothing as it must be attracted goes too far. lhe e ^ _ vvindn'ine, the front part of
r:u: srjsssgz* 5:
r:i xif!.. 4.
ami Fuedlander (Introd., I'* translates attracted, cf. examples in Dclbrrick,
Kor ta ^ lUavanu, If. *“ ^ cllll{ J yam Uav saw,,,
AUvutisJu Syntax, 1-P-5«4-5«- ^peijer, Sanskrit Syntax, § 27 . Kxamples,
tat salyam id utma\ infm, H, 0, , , i • the sense c. tr. the Ch.indogya
however, on non-attraction are '' "J»• .37).
^au^u where iee - h0WCTer ’ Max Muller ’ S
’’"‘^•n.f'isthenafLron^Uted by ““
the passage would cotaudy run b ^ ln(]ecd a sliff „ cc k," that is to one
says to another TCStf stall,ama,mm va renders this doubtful. On the other hand who is proud. But the pcs. ' • - mi MJrayasi if taken alone, and this
bayana feels that rt ' ll ^“ ‘ J onI of thc trans lati,m here suggested. For this meaning Brii'hmana, XII, a, 4 , . 0 , and Iloernle, /. it. A S, ^ PP- 9*^ ^.inkhaj ana Aranyaka, II, a : trim va asan^n s3ys . Monier- • Jutah must be from Jd* S atau (Dhatupa t ha, XXI!, 4«) » ^quotable form (see Williams' Mi. omits this form, fi'ving^ao;., k (iUd _ ^ 29S) flnd , the
V. Schrowler, Vienna Oriental Journal X , 9 m upddutyah , and
same root with upa + a in the sense ‘ anle^cn m Kathaha iamnua, v i, . *
-I, 4, 2
TRANSLATION AND NOTES
* 189
are taken to be 11 the best food. For virdj is food, and food strength. Next comes the sudadohas verse. Sudadohas is breath, and by breath he joins together all joints.
2 . Now comes the right wing. It is this world, 1 it is this Agni, it is speech, it is the Rathantara, it is Vasistha, it is a hundred. 2 These are the six powers of it. The sampdta hymn serves to win desires and for dimness. The pahkti verse serves for proper food. Next comes the sudadohas verse. Sudadohas is breath, and by breath he joins together all joints. Then follows the left wing. It is that world, it is that sun, it is mind, 3 it is the Brliat, it is Bharadvaja, it is a hundred. 4 These are the six powers of it. The sampdta hymn serves to
Knpbthala Samhila, IV, I : kakm upddutyah , and compares Greek fivco, tvhvcn, Utiv a>, and Latin irtduo , onto. Wintcmitz ( Gcuh. dcr indisih. Jntt., I, 98) still treat* davisaiti as if it meant ‘I will play’, as taken by Gcldner (Sitborrzig LieJcr , pp. 158 sq). It cannot be bum */du ' burn’, as suggested doubtfully in Whitney, Roots . ., p. 75.
10 sambalhatamdh is clearly the reading, from \/bamh (t. c. Inidhct for bazdhd). It occurs in the Taitliriya Aranyaka. Cf. Whitney, .S arrskrrt (narnrnar y § 951 » Macdonell, l cdic Giant mar , p. 58 ; Wackeinagcl, Altirrdmhe Gram mat tk, I, 44.
11 arntatamam prafyaiyante is thus conslilied by Max Muller, who says the adverbial foini is vouched for by IVinmi, V, 4, 11. The fico use of compaiativcs and supeilativcs of this class is a sign of early style, but in the enihest liteiatuie (KV. and AV.) the accusative neuter is prefened, see Whitney, .Sanskrit Grammar , §§ 1111 e, and 1119. Cf. also Satapatha brahmana, X, 1,2,5: dtarnam khydyatc\ ibid., X, 5, 2, 10: anutamdm gopdyati, and Delhiuck, Altindhche Syntax, p. 194; pratardm iva kriyante , Aitareya biahmana, III, 48,4. te natardm papmanam apdhata , Aitareya Brahmana, IV, 25, 3. But none of these or similar cases seem to justify armatamum , and the sense given by Sayana as pulpy mile would equally be obtained by rendering ‘they approximate towards {pratt \ \t at) that which is most tiuly food (fern, because vhdj is lem.). For such a use of armatamd , cf. RV., II, 41, 16 ( ambitama , rradltama , devitama ), and many examples in Dclbruck, 1 c., p. 193; and for the acc., cf. abhrsampadyantc with acc., I, 1, 2, n. to. The acc. is governed by the preposition, yad may be taken with dutah as equivalent to a finite veib, which is not very probable, or with pratyacyarrtc , as giving the explanation of ‘ the vtjavah are vtrdj \
1 Agni is the guardian of this woild and lie is also Vile, II, 4, 2, and Vac is Rathantara, ITT, 1, 6 (Sayana), while Vasistha brought the Rathantara.
3 See V, 2/2 for the \erses. They are RV., VII, 32, 22 and 23 7 VIII, 3, 7 and 8 (tluce each according to the reckoning of the Aranyaka); I, 32 (*5 vv.); VII, 18, 1--15; VII, 19 (11 vv.); 20 (low.) ; 23 (6 vv.) ; 25-29 (26 vv.) ; IV, 20 (11 vv.) ; making 100 in all, and then the pahkti , I, 80, 1 ; IV, 20, is styled the sampdta hymn.
3 The moon is the deity of mind, but here the identity of sun and moon is meant, says Sayana, and manas is brhat, and bharadvaja made the bihat.
4 See V, 2, 2 for the verses. They are RV., VI, 46, 1 and 2 ; VIII, 61, 7 and 8 (three each according to this reckoning); VI, 18 (15 vv.) ; 23 (row.); 24 (10 vv.) ; 25 (9 vv.) ; 31-38 (40 vv.) : IV, 23 (II vv.) ; making 101 in all, and then the pankti , I, 81, 1. The sampdta is IV, 23 ; cf. Aitareya brahmana, IV, 30, 2. The Satarn is not precisely accurate, but the inaccuracy is deliberate. There are 100 in the right and 101 in the left, and the pahkti verse adds one to each of them. For the vatying sizes of the wings see TaittirTya Brahmana, 1 , 2, 6, 3.
AITAREYA ARANYAKA
1, 4,
190
win desires and for firmness. The fahhii verse serves for proper food. These , f . , . n( i excessive. The Urltad is male, the Rathantara is female.
M XL deficiency of the female. Therefore are they deficient and excessive. Now by one feather is the left wing of the b.rd the better an fiiertfore the left wing is the better by one verse. Next comes verse SiiJadoha* is breath, and by breath he jo.ns together all joints. Ihe follows the tail. This’ consists of twenty-one dvipaJa verses, l'or twen >- are the backward feathers of the bird. Again of all stomas .s the ekav.msa the support and the tail the support of all birds. lie recites a twenty-second verse Tins is’given the form of two supports/' So all birds support themselves on their tails 8 and having supported themselves on their tails, they fly up. For the tail l a support. Ho (the bird) is supported by two decades of virdj verses. e again the man, is supported by these two dripadds, the twenty-first and twei second That which forms the bird serves to obtain the desires of the mat That which forms the man selves for his prosperity, glory, proper food and honour' Next comes the s*M,s verse, next an additional verse, next the verse. The sfMohas is male, the additional verse female^ Therefore £££'£**»» verse on either side of the additional verse. Therefore the seed of the two when effused obtains oneness with regard to the woman alone So l.irth takes place in and from the woman. Therefore he recites the addruonal
'"''a 'llc^rccites the eighty gSyatri tiistichs.' The eighty gityatn tristichs are
tllis world, i whatever 8 glory, 'might/wedlock, proper food, and honour there
is in this world, may I obtain it, may I win it, may I possess it, may it mine.
- _. RV y i^kvvV 172(4 vv.), besides twelve from other Vakhas arc given
in S'attiLi 1, a, 6 , 4: ekavhnta,,, fd'kam I MpU.sn s'uvanU
pnltisthityai t t0 he whcn there are twenty-two verses, that
bird, and two those of the man. When twenty one, it »the tail
f ,he addiuomt. verse Mw«m , «, (Whitney Sanstri'
bezz. htitf.y XI, 1 > l i ) 1 taken if d/atui is a noun as given m Lohtlingk
Grammar , § 1098) is possible anc * . ^ .0 as at ij cc tivcs. Cf. II, 1, 2 :
three'sets' Uislichs arc the food oY the bird. They are set forth in detail m V, a, 3;
4: “'Might'iY'iirterpreted by Sayana a, vMasUafrayuMa aral is opyosed to a t aM> } as
dhamdLtyidhamr&ih<,,npsp»}S, but he gives ttjos as an alternatnc
-I, 5 . 1
TRANSLATION AND NOTES
191
Next comes the sudadohas verse. Sudadohas is breath, and by breath he links together all this world. He recites the eighty brhafi tristichs. T. he eighty hr halt tristichs are the sky-woild, and whatever glory, might, wedlock, proper food, and honour there is in the sky-world, may I obtain it, may I win it, may I possess it, may it be mine. Next comes the sudadohas verse. Sudadohas is breath, and by breath he links together all the world. lie recites the eighty usnih tristichs. The eighty usnih tristichs are that world, heaven, 3 and whatever glory, might, wedlock, proper food, and honour there is in that world, and the divinity of the gods,' 1 may I obtain it, 5 may 1 win it, may I possess it, may it be mine. ’ Next comes the sudadohas verse. Sudadohas is breath, and by breath he links together all that world.
Adhyaya 5 .
He lccites the vasa 1 hymn desiring all to be in his power. There are twenty- one 2 verses, for twenty-one arc the parts in the stomach. Then the ckavimsa is the support of all stomas and the stomach the support of proper foods. They are in different metres. For the intestines are larger one than the other, 3 some small,
8 The insertion of dyaus is curious and Sayan a notes it as being vnpadat thavt.
* This is taken by Siiyana as being equal to bt ahman , the honoured of the gods. Indra, &c., and he quotes for it a passage intended to be Svctawatara Upanisad, VI, 7: tarn dvatynam faramam maheivaram tarn dcvdndm pat amain daivam (so R, read with S devatanam (or daivatanam with cd.) panimam ca daivaiam). Rut, though Max Muller accepts tins view, it is simpler to equate it merely to the divinity ol the gods, be. the divine nature.
5 Probably dpnavdni is suggested by the at of alTti equated to Vat, as stated by hggcling (S. D. E. y XL 11 I, T12, n. 1). The view that aitti contains the */at } cat, piobably led to the identification of’the attlis with anna as throughout the Aranyaka and also in Satapatha Rrahmana, VIII, 5, 2, 17; but when Sayana in Ins commentary on this passage calls the aSilis annarupah , he merely ufers, I think, to that idcntihcation and does not base it on etymology, as
suggested by liggcling. ,
« F01 the subjunctive as optative in sense, cf. Speijcr, Vedhihe find Sansknt-Syntax, § ihO, and for the question of subj. and opt., Goodwin, Greek Moods and Tenses , App. J. hor subjunctives in Aitarcya Rrahmana, see Auficcht, pp. 429.430; and a full list in Rohtlingk, Chiestomathie\ pp. 349, 350. See also Dclluuck, Altuidische Syntax , pp. 30b sq., l eftf. Syntax,
II, 365 sq. ' r . r.
‘ ],i Siinkhayana Aranyaka, II, n, the sudadohas vcise is repealed twenty-four times. It agrees in counting the va'sa hymn as refening to the wlara. I lie hymn is I\V., \ III, 4 >- • ee
V, 2, <t. It is called a nivid in T, 5, 2 below. The name is given because the author is Vain (Aivy’a) says Siiyana, and this is probably the case, showing the early date of the traditional authorships. Cf. Satapatha Hrahmana, VIII, 6, 2, 3, and Kggeling, .S'. B. E., XI.I 1 I, 112, n. 2. See also Oldenberg, Z. D. M. 6\, XI, 11 , 215 sq.
2 Only twenty of RV., VIII, 46, but the sudadohas verse is counted in ; see, however, on
V, 2, *5 ad fin. , f
> Vikmdram is rendered < confused ’ by Max Muller. The rendering in the text is that of Sayana and is supported by the use of vikmdrd iva hi fatavah in Aitarcya Hrahmana, V, (>, 5,
192
AITAREYA ARANYAKA
I, 5 > 1-
some bier. lie recites them with the word om according to the metre and according to the manner of the occurrence/ For the intestines are as .t were according to the manner of their occurrence, some shorter, some longer Next comes the suJadokas verse. SUadohas is breath, and by breath he joins together all joints. Having recited this verse twelve times, 8 he leaves off Twelvefod are these breaths' seven in the head, two in the breast, three below. There a e they contained, there are they perfected. Therefore there’ he leaves off The h/mn, ‘O Indr.a and Agni, ye two’ (RV„ VIII, 4 o) forms the two Hughs which belong to Indra and Agni, 8 the two supports with broad bones.
where see ShyWs ex,Nation. For the
m twenty transverse processes »h. ab,lo,nina. portio^of . e H-e »£«),
isatapntha Brahniana, XII, ^^r^lt^remkiinK/huMhc^tra^htion b quite plausible.
J. K. A. S , 1907, pp. 8, ) tf, • however, to be noted that in Sankhayana
? C 1 l“ thl’^Sw^t at:;; the lumbar portion of the spine (RV VI, .63 a Aranyaha II, 6, tlw «»«*«. „dl as the thoracic portn.n (Satapatha l.rahmana,
Cited by II0e.1t e,/. A. A ..9 -I J ? twenty-one /Vrnuyr, and certainly this is so
Xl t ■ 2 ’, 4 ’ to he Za,TZ hU twenty «ir/(*a,npa,l>a Brahma,a, Xll, a 4 . >*).
strikingly parallel to the uaata w.u ' nossible that this passage should be so
■ viverses are to be recited with a pause in the middle and om at Sutra, VI, , * J have om prefixed and affixed. This is artificial and
the end, while ckapada vasts . t c v < inst as it mav happen \ which version
perhaps it only means (cf. Momcr-^ l iams i ^ th}s vcrs i ()11 . Cfiamlaskdram
suits the r mtastyam better, and Sayana en s up w \ Al if rec ht Aitatcya BuVimana ,
(f- Sandhi, tf. Wackernagel, AlUndrsche of the hymn.
Cl. v, 2, 5, Soeiier Vedische und Sansknt-Syntax, § 224.
Altindische Syntax, pp. 40a • T» k P J » , , , k kea( i vertebrae, right side,
b,easts, and the„,«,,/ny«a n dWr.pp »d Jaiminlya Upanisad Brahma,a cited in
dor Upanishads , pp. 255 sq.; C. I., pp. J
note 6 on I, 3, 7. ,
r He does not nse that verse in the*thigh vemes.^ cnable the bird to fly aloft
* Indra and Agni are the strongest o g * . ,1,1 - n t u e Aitareva but
(Sayana). In Sankhayana these verses form part of what represents the tail in the Aitarey ,
“I. fn 2
TRANSLATION AND NOTES
r 93
verses have six feet 9 for firmness. Man 10 has a double support, cattle have four feet. So he places the sacrificer with his double support among the four-footed cattle. The second verse has seven feet, 11 and he makes it into a gayaiti and an anuslubh. Now the gdyalrV 2 is brahman, the anmltibh is Vac, and so he unites Vac and brahman . lie recites 13 a irislubh at the end. The tristubh is strength and so with strength he suirounds animals. Therefore animals 14 depend on strength for their rising and their going forth.
2. In the Niskevalya hjmn addressed to Indra, 1 ‘ To thee, the mighty, the intoxicated one’ (RV., X, 50), he inserts a nividA For cleaily thus does he place strength in himself. They are tridubhs and jagatis .They say, ‘Why then does lie insert a nivid among iristubhs and jagatis ? ’ 4 ‘One metre only
in datapath a llrahmana, VIIT, 6, 2, 3, they are referred to the wings, see Eggeling, S. />. E , XL 11 I, 111, 112. See also V, 3, 1, n 1 ; above, p. 37.
9 They, except two and twelve, are in the so-called mahdpahkti metre. Eor the correct expression urvadhh'C^ cf. the use of uruphalaka for the thighs, lloernle, Osteology , pp. 206, 215, perhaps wiongly read for uru°. 11 u/ //" is read here, it means ‘ the thighs and knees aic supports cf. Vajasanc) 1 Samlutn, XYTTT, 23; Apastamba Sulba Siltra, XI, 2 and 3 (/. /> ill, G , LVI, 362).
10 Cf. I, i, 2, n. 5.
11 It consists of seven pada\ of eight syllables, and can be made into an anintu/dt preceded by a i^dyafu. According to Sayana, following Asvala>nna, in the latter case there is a pause nltei the second pdda, and om alter the third. In the foimcr the om follows the fourth, and there is a pause aflu the second pdda,
12 Cf. 1 , 1, 1, n 8.
yj Sa) ana holds this to lefer to a spe< ml mode of recitation, by which alter the fiist pdda there is a pause, and om follows the second, and so foi the third and lomth, and wliuh he calls tndupsamaya. This is from Asvalayami Siauta Siltia, VI, 15,6 ; RV., VIIT, 40, 12, is in t/idnbh .
14 This must mean, as Sa>ana says, and as Max Muller takes it, that animals obey a master. The last two accusatives aie loosely connected as accusatives of point in which; such acc. are more frequent in Greek and Latin (e.g. Tacitus, ,1/1/1., I, 27 : de^erunt tribunal . . . /nanus inteutantes, lausam discordme et initium anno/ urn'). In the Maitreya Upanisad (Max Muller, S. IS. J£. % XV, xlv) : sa tat fa pa 1 a mam tapa ddilyam ud/ksa/ndna urdhvas tidhati. Max Muller observes that dsthdya would be expected, but it is not necessary to suspect the text. For the compound, cf. Jaiminiya Upanisad Biahmana, I, 47 find 48. In paf un pa/igai hah the ncc. is dependent on part', so Aitareva Brahmani, \ III, 28, 1, 2 ; tam etdh pafha devatdh parimriyante (eoriecl Spoijer, Cedi si he and .Sansknt-Synta.x , § 88).
1 Forming pait of the thigh verges.
2 Sayana says the n/z’/d (cf. Brhadaranyaka Upanisad, 111 , 9 , 1, for a Vaisvadcva nivid ) is to come after the fourth verse and is to he Indio derail so/nam pibatu (pinvamdnah S), &c. (Sankhayana Srauta Sutra, VIII, 17, 1). ‘In himself’ he rcmleis as ‘in the biid in the shape of the 6astra\ It may mean ‘in himself’ only. For the nivids see Scheftelowit/, Die Apok/yphen des I\ gveda } pp. 1 s<j. The nil'it ' samjiiakc gi an the in 1\ is, unhappily, a mjtli, the reading (in R 3 , S, &c.) is saughe.
3 The metre is irregular. According to the Anukiamain, fine and seven are jagaii, the rest tristubh. Sayana offers the alternative of the last two being jagati.
4 The prakrti has bid it bln at the midday pressing, and so the deviation needs explanation. Note that the answer is repeated, and is not that of the Aianyaka itself, though it is adopted.
O
KEITH
A 1 TAREYA ARANYAKA
I, 5 .
194
cannot support or fill the nivid of this day,’ so he inserts the nivid among Mhs and jagatls. Let him know that this day has three mW, Ihe va(a hymn is a nivid, the Valakhilyas are a nivid, and the mvtd is a nivid bo M to». ,1- .1.™ »,« tl,c. »» to *y ; Tke» »»• to. h,,« •Who in the forest as it were has been put down (RV X, 29), and Who fi,st is born, the wise one’ (RV., II, .2). In these is the verse, When.the hopes of all are on food’ (RV., X, 29, 4), and it serves to win proper food. Xi comes an insertion. As many decades of verses' in Ir.iubh and jugaU addressed to Indra as they insert between these two hymns, after transforming them into brhath, so many years do they live beyond the normal life. By th “liR is gained. Next he reeites the ^ **
come to his otTsp.ing. Then he .ec.tes the larksya hymn. ^,ks)a is
welfare, and the hymn leads to welfare. Thus he procures welfare.
w ere referred to above is the mttkhya nivid , and the others are ‘ y sa /f th , L“. of S(: vcral metres in the mia and of trisjubhs and jagatis in
aupacanke ., and he assigns ‘ . , . - ;j r The Valakhilyas occur in the brhati
thoVatahhilfasastheieason^
tristichs, see V, 2,4. 1 ht v .1 aKniiya niinhenr C'ott. net. Anz., 1907. Schcftelowitz
Die Apokryphm dss Y^lVkhilyas nre among the old Khilas which were accepted by some
T 1° 7 ° MbWt rn m'kala and Mandukeya) and not by others (Sakalya), who only included schools (probably the isaskaia am. . j j s effectually—in my opinion—
‘ Nationalhymnen in their tra< lt ‘^* ^ h th ] iaV e hitherto been considered, later
demolishes this argument and leaves the KMnvh* W ^ ^ ^ Valakhilyas are
additions to the RgAedic trat ition, 1 ou g 1 c yvy ft- Taittiriya Aranyaka, I, 23 ; Maitiayani mentioned by that name in Kausltaki 1 rahmana XXX, 7 ^?. M " Muller, Wr«/- , T 5 nri TT a Cf also Macdoncll onVI, 48, HI, 1,0 * i>iax iU . ’
who is, however, wrong in saying that they do not occur ,n any Kh.l.
collection; -V/. Petersburg Duty'W, 954 - thousand numbered Samhita’, and
e Sayana renders daiaUnani a taken meaning appears certain.
Max Muller takes it as a til <> fcis to ‘the Samhita, and I think daiatindm must
‘ ,aia,! decades' o(‘trist'Ms and jagatis turned into Matis . and it may he
mean decades, nicy c . .. • „ hrhatli This may be the reference, or the
noted that sr 1 " and seven jagalh give thirteen b r hal ’ s - S5 ^ a
luerence may he to f. h j- (hrec and four jagatis nine brhat.s can be
cf p - - L,ebich ter. Mr .,«; * 95 - in Aitareya Urahmana, V, 2 , .. For arjayan
. t hat .V, KV i ' ”; A , vi ; itn Sanskrit Grammar, § 58?: Delbruck pp. 353 sq. The form
cf. Spe.jcr, 1 . c., 5 i»S . « n " as , (ound in the Sutras and hpic.
is given by \\ lutney, boots, &(■, p- 4 , Tsrksva liaruda, but cf. Macdonell, Ye,ho
" RV., X, r 7 S, addressed, says Sayapa, ^ and ’„ r haddevath agree with the
Mythology, P- M 5 - L reads 7 < . For the fornl( c f. Wackernagel,
RV C f. KausTiaki Brahmana, XXX, 5, ana 111, , , s
At'intiislhe Gramma,.k, I, 2331 Macdonell, Vein Grammar, p. 43 -
TRANSLATION AND NOTES
*95
-I> 5 » 2
the ekapadii 10 verse that he may at once be all and win all the metres. 11 In
the hymn* ‘All songs have caused Indra to grow’ (RV., I, n), there are
additions 12 to the verses. Seven verses does he make additions to. For seven are the breaths 13 in the head, and so does he place breaths in the head. He makes no addition to the eighth. The eighth is speech, and (he thinks), 4 Let not speech be mingled with my breaths.* Therefore speech, though it has
the same abode as the breaths, is not mingled with them. He recites the
viyaj verses. 14 Vtrdj verses are food, and serve to win food. He ends with the hymn of Vasistha, 10 that he may become Vasistha. (He should end) with the perfect verse, 10 with the word ‘great* in it, ‘This praise to the great, the terrible, the bearer’ (RV., V1T, 24, 5). In the verse, ‘Like a steed labouring at the yoke, he has taken his place’ (RV., VII, 24, 5), the yoke is the end (of the car). This day is the end. 17 Thus is (the verse) lit for the day. (He should end) with the perfect verse, with the word ‘ praise * in it, ‘ O Indra, this praise celebrates thee’ (RV., VII, 24, 5°). With regard to the verse, ‘As heaven over
10 Sayana gives it as Indro vilvam virajaii, see V, 3, 1.
11 It is the last of the metres used.
12 The phiase occurs also in Sankhayana Aranyaka, II, 12, and is fuither explained in V, 3 > T >
vheie Sayana is much more explicit than in his commentary here. The idea is i a , i b , i°, 2*, i* 2 i>. ^ 2 b , 3 b ; and so on. The result is a curious intertwining, vyalimnga, of verses.
A similar proceeding is found in Aitaieya Brahmana, IV, 3 ; VI, 24. For otlierexamples of this process, called viharana also, cf. Sankhayana Srauta Sutia, VII, 15, 4 Cat the Apyfiyana of the Madhyandina Savana) ; IX, 5, 4 (at the Sodakm) ; XII, 11, 5, and ASvalayana Srauta^Sutra, VIII, 2, 7 (Valakhilyas, when a vyatimaAani vi ha ran a takes place) ; Roth, Z. D. M. G. y XXXVII, 109, who traces the practice even in the Rgveda, and llillebrandt, Ritual-Ltlieratur, p. 103.
13 The openings aie leferred to above, I, 3, 7 ; 8; 4, 1 ; 3* 1. dhe eighth as Vac refers no doubt to the tongue. The first reference to seven openings is not (as Deussen seems to hold) that in Atharvaveda X, 8, 9, which is there piactically unintelligible, and which is given up by Whitney ( Translation , p. 397), but which appears in a more plausible form in Brhadaranyaka Upanisad, II, 2, 3, where the verse has as its last pdda: vdg astami brahmana samviddnd , but that in AV., X, 2, 6 , where the seven khani are given as eyes, nostrils, ears and mouth (sec Whitney, 7 'ranslation , p. 368; Hoernle, J. R. A. S., 1907, p. 12). In ver. 7 the tongue is specially mentioned. Tire seven, however, seem already to have included Vac, to judge ftom the explanation in that Upanisad, II, 2, 4, where, according to Deussen s translation, it is intended to stand for the tongue, as indeed seems clear fiom its being connected with Atri and alii, though Bohllingk, in his translation, p. 26, takes it otherwise. Sayana here refers to the other pranas as jihvalvagddibhih. Vac apparently then is little more than a duplicate. Cf. I, 3, 7, n. 6 . For the seven pranas , cf. also Satapatha Brahmana, IX, 5, 2, 8.
14 RV., VII, 22, 1-6 ; see V, 3, 1.
13 RV., VII, 24. For the word vaha in ver. 5, see Oldenberg, S. D. E., XLVI, 135.
16 The sixth verse is placed after the fourth and the fifth comes at the end, V, 3, 1.
17 The last clay is the udayanTydtirdtra. For dhtth , cf. RV., II, 2, 1 : dhithsAdam
‘ charioteer ’; Hcpkins,/. A. O. S., XIII, 237 sq.
O 2
196
AITAREYA ARAJVYAKA
I, 5 . 2 '
hcaven, 18 give us glory’ (RV, VII, 24, 5% wherever the speech of the Brahmin" is uttered, this is his glory, when he who knows ends with this verse. So him who knows this end with this verse.
.. Siyana routers, 'as in heaven, so in the worlds (the matarbka, See.) above the heaven!*
The same maharloka is dragged in to explain II, 4, *• , reference
19 siyina vaguely says vedasambandhi vakyam. But 1 think ther
L™ » 00 <1^1* »ch
EES v* ~
XlTT'4-’xix Tit : \V^ck“elxv„i! The Adiarvan passages
0 .,,,,,, X1..-XX.V■I £ < p , „. ld
^^^t^^pSSSiSStSttrOS
friends of their patron-not of “ UIS ® ^ Clftl reviva i 0 f Sanskrit in the second and thi.d he would understand it m i-tut ^ ^ ^ ^ scrious difficulties in our conception
Sr Idstor^of language and litetature than it «» I— » f” "
epic (as distinguished from ~ « of course
centuites H.r. and be contempo extensive additions have been made by piiestly
in the case of both Mahabhatala * y . ait era . 0 nly thus can a real place
hands in the two or three centime ^ ^ represenl , renl 5tltc of
be found for Pan,,,is Maja.« b fci and nob les as intelligible to their inferiors,
affans when Sanskrit could be . J . h CL . ntunes B . c . we have no evidence save the l-or what Ksatriyas spoke in ‘ h jr pic s0 f ar as we can regard it as contcmpor-
lirahinanas, where they speak Sanskr , ^ ^1 (/w Slui ,. t XIII, 4 S« «!•), it seems
aneous. In view of the fact that * * J « . t an d Prakrit for the different
only reasonable to assign to his P eno 1 ® affairs must* have been real. Nor is it possible characters, and either then or ear ier e XXIII no) that an originally
to accept the theory of Uvi, Barth, and ££™^ ^
Prakrit diama was turned in o _ kypothesi both men and women equally
of the use of Prakrit for some characters since « ^ the drama was an
used Piakrit in conversation, and, while it is quite liuemg
TRANSLATION AND NOTES
i97
-I. 5 , 3
3. ‘We choose that of Savitr* (RV., V, 82, 1-3) and ‘0 god, Savitr, this day’ (RV., V, 82, 4-6), are the strophe and antistrophe (of the Vaisvadeva hymn ’) and are perfect in form as belonging to the one day ceremonial. 2 Much indeed is done on this day that is forbidden and (the Vaisvadeva) 3 is the atonement. Now atonement is rest, and so at the end (of the sacrifice) the sacuficcrs rest on the atonement of the one day (the Vaisvadeva) as their rest. He rests who knows this, and they also rest for whom the Ilotr priest who knows this recites this Vaisvadeva. Then comes the Savitr hymn, ‘ Of Savitr, the god, this great and desirable thing* (RV., IV, 53). Great 4 is the end. This day is the end. So the verse fits this day. Then comes the Dyava-PrthivI hymn, ‘Which is the elder, which the younger* (RV., I, 185), in which (the verses) end alike. 5 This day is one on which (the sacrificcrs) end alike. So the hymn fits the day. Then comes the Rbhu hymn, ‘ Born not for steeds nor reins, worthy of praise* (RV., IV, 36). With regard to the words, ‘The chariot of three wheels,* the hymn is possessed of three (/rival), and what is possessed of three 6 is the end. This day is the end. So the hymn fits the day. The hymn, ‘Of this benignant, greyhaired, priest’(RV., I, 164), addressed to
established fact it could remain popular long after it had ceased to be intelligible, the popularity of a literary form ex initio unread is very strange. People in England would not go to Italian opera (which by the by is certainly understood by fifty per cent, of the spectators;, but for the fact that there was once and still is a popular diama in England.
Of couise it cannot be contended—nor is it so claimed—that Sanskrit was ever the vernacular of the lower classes. What we have to conceive is rather a parallel series of languages diverging from vernaculars older than the Vedic of the earliest hymns, each current among certain portions of the people, but in their earlier stages intelligible to all. The Greek and English dialects give a fair paiallcl, in both cases ending in a common form of educated and literary speech. Cf. Jacobi, Z.D.M. C., XLVIII, 407 sq.
1 Cf. Safikhayana Aranyaka, II, 18, which diffcis in detail as usual. Tins section refcis to the evening Soma pressing, when the Vaisvadeva and Agnimaruta Sastras are recited, see Weber, Ind. Stud., X, 35S , 354. n. 3; HBBelmg. S. B. XXVI, 325, 361 (Vamvadeva), 369 (Agnimaruta) ; Caland and Henry, V'Agnistoma, pp. 354 S< 1 *
2 The prakrti is here the Vi&vajit, and the mfdaprakrti the Agmsfoma, as usual.
3 Cf. I, 2, i. Sayana selects the two tristichs as the immediate point of reference.
4 Because greatness is the tie plus ultra of all things (Sayana). .
5 udarka is equal to ant a in the one case and to uttarakdla eva bhnvi phalam in the other, according to Sayana. The sacrificcrs obtain brahman, he adds, but this is hardly meant. Most of the verses end alike in this and the following cases. Cf. for the word, AUareya
Brahmana, V, i, 3; 12. ......
• This is not obvious. Sayana refers it to the case where two wheels are inadequate and
a third is found necessary. This wheel, as before the dhnh, is the end, I, 5, 2. Zimmer (Altindisehes Leben, pp. viii, ix) points out that tricakra in the Saiphitas is merely an epithet of the cars of the Alvins where its sense is mythological and lie therefore denies the existence of three-wheeled cars in the Vedic period, but cf. Weber, Perl Sitz. } 1898, p. 564, n. 1.
19 #
AITAREYA ARANYAKA
I, 5. 3-
the All-gods, is multiform. 7 This day is multiform. So ‘he hymn fits the day (Of what he recites) the end* is, ‘Forming the waters, the buffalo hath lowed RV I l64 40 - The hymn, ‘May powers auspicious come to,us on every side’’ (RV., I, 89), addressed to the All-gods, is one containing an insertion and is perfect in form as belonging .0 the one day ceremonial. Much indeed i, done on this day that is forbidden and (the hymn with^ the insertion ) » the amnernent. Now atonement is rest, and so at the end (o the sacrifice) the sacrificers rest on the atonement of the one day (insertion) as their res . h! I I knows this, and they also rest for whom the Holy priest who knows this recites the hymn with the insertion. The verses, o aisv naia, w strengthens law, our praise ’ (RV., Ill, a, 1 sq.), are the strophe of the Agmmaruta 6astra. Praise is the end. This day is the end So the hymn fits the d.j. The hymn, ‘The Maruts, rushing onward, with gleaming lances (R ., , 5 o),
addressed o the Maruts, is one in which (the verses) end alike. This day ,s ofe in liS (the sacrifices) end alike. So the hymn fits this day He recite , before the next hymn, the verse, ‘To Jatavedas let us pour the Soma (RV , I , .^dressed to Jatavedas. The Jatavedas verse is welfare and wins welfare. So' he' makes this into welfare. The hymn, ‘ To Jatavedas, who deserves our • ’ /rv T 04^ 10 addressed to Jatavedas, is one in which (the verses) ci
this day. 11
Atohryphcn des Kgvcda, p. 137), See.
: t, z&xssgJg.
first Aran) aka does of course treat t * n ®^ lationa less ’ close i y associated with the actual W hile the second Areata diverge 1 ^ of karma an d, 7 M„« would be to oppose
It”) the rtto, of *JL «ndy*»»a in Sat,hern’s view, see his commentary
- rr X&&.
xtxxvili, x^r.h“r 3 ohhe feinkhayana Arasyaka, and kausttaki Upnnisad, IV, a.
-II. 1.»
TRANSLATION AND NOTES
199
ARANYAKA II
Adiiyaya 1.
This is the path; this 1 is the sacrifice; this is brahman ; this is truth. Therefore let no man diverge 2 from it; let no man transgress it. tor they did not -transgress it; of old, those that did transgress it were overcome. A Rsi
1 Sayana, following, as throughout this part of his commentary, Safikara (cf. Sankara on Taittirlya Upanisad, X, 12, translated by S. Sitarama, Opan,shads, V, 112-122), discusses the relation of the karmakdnda and the Upanisad. Ills conclusion is that it is that of tidhana and sadhya, the sacrifices serving to purify the mind through the destruction of evil and the production of a desire for knowledge. He quotes and rejects the views: (1) that knowledge is unnecessary, it being sufficient to give up all works, good or evil, and to perform the various regular and occasional sacrifices, and to exhaust what one has begun by enjoying it, so that at death freedom is attained. He points out that it is not possible to abandon good and evil, such acts being endless, and that the sacrifices performed must bear fruits and the actions of previous births must produce many other biiths. (2) Others held that a un.on of knowledge and sacrifice is the cause of freedom. Hut knowledge is directly contradictory to sacrifice, since the latter involves the conception of the self as active, whereas the former recognises that he self is nirvikara. (3) Others hold that sacrifice is the ladder which beginning with the simplest and ending with the most complicated sacrificial rites lends the cause of freedom. Sayana points out life is too short for this. (4) Others think t karmakdnda is used in a subsidiary manner, just as in catching cranes one throws curd on their heads and it melting blinds them, so one should sacrifice. The reply is that till, surplusage: one should catch one's crane straight off. The stoiy is reminiscent of putting salt on the tail of a bird. (5) The use of saciifice is to exhaust desire through the enjoyment of the desires produced by such acts, but clearly, it is replied, desire is not so quenched Sayana also explains at length the visaya, prayojana, adhikdrin, prdmd.tya,und prameya of the system which he attributes to the Upanisad. Cf. Dcussen, Philosophic der Upamshads , pp. 57 «1 ! E T PI). 61 so. ‘ This ’ means both what is just past and what is to come, and so Sayana refers the slot karma to Aranyaka I, and etad brahma to Aranyaka II and III. The latter alone
a Sayana thus discriminates: the divergence is due to mere larincss, the transgression to interest in other matters, ploughing or indust, y, or such forms of devotion as relic worship, &c. For pra+Vmad, cf. Taittirlya Upanisad, II, 5 ; J, II, a; Ka(haka Upanisad, II, 6, which support my emendation pramaltam in Sankhayana Aranyaka, XII, 29.
» The verse is, of course, absurdly construed. It is impossible on any theory to make much sense of it. As taken in the translation, the idea is that three peoples were ruined, the others settled round Agni, in the sense that with Agni as their helper one people lias been prosperous, the others not. Compare the view of the datapaths ltrahmana, T, 4, 1, 10-1 > t !>t ri0 C0UI ' T is civilised until Agni burns over it; Eggeling, S.H.E., XII, xl. sq.; Macrlonell, Sanshnt Literature, pp. 214, 215. The last two verses of the stanra of course are hopeless, save ns indicating vaguely the connexion between Agni, the Sun, and Vayu. lhe Atharvaveda, X, , 3, has a different version ; see \\ hitney, Translation, p. 596.
200
A1TAREYA ARANYAKA
II, i, i-
says (RV., VIII, ioi, 14), ‘ Three peoples transgressed. Others settled round the sun. The great’one stands in the middle of the worlds. The blowing one enters the dawns.’ In the verse, ‘Three peoples transgressed,’ the three peoples which transgressed are the Vayases, 4 the Vangavagadhas, and the Cerapfults. In the
1 S'lynna an<l Anandatirtha agree in taking this as referiing to the fates which 111 another life befell the three ,.copies who transgressed. The peoples are lirahmanas, Ksatriyas, Vaityas, and Madras, and only one set was saved. The others suffer a narakajanma (cf. for this idea Hopkins, J.K.A.S„ 1906. PP- 58 i sq.), as birds, &c. Only they differ as to the meaning of thewords' vaySutsi vangduagadhH c era pi.idah. Sayana renders them as birds, trees rrHih), plants (avnnti manusyadin and grdhyante 'bhihmhyante), and snakes (nrafada., sa,Mh). Anandaflitha prefe.s I’itacas, Kaksases (vaiiga is from va,n,jit,warn and gamayantt, and avagadha from gydhu abhikaitksdydm), and Asmas. We arc justified therefore in holding that there was no trustworthy tradition, and it is therefore possible to consider whether Max Muller’s suggestion that the words are perhaps old ethnic names is correct. In Us favour it may be noted that Sayana and Anandatirtha compel ns to assume that the Aranyaka. acceps the fullest form of the doctrine of transmigration as a punishment (e. g. Kausitaki Upamsad, 1 ), which is a comparatively late view, and which 1 do not think is found 1.1 this Upamsad. If they are ethnic names, then layamsi gives us a people like the Matsyas, Ajas, &c., in whose names we may, ,f we like, see totemisn, *. The Vaugdvagadhdh are a composite tnfac or group oftril.es like the Kuru-Pancalas, whose name reminds us of the later Vanga (.known to Malia- bhasva (Weber, lad. Stud, XIII, 3S6) and to Mahahhaiata, Dhannasfltras, &c. 111 conjunction with Aiiga), as part of what is now Bengal. The Ccrafaddh are a third tube, whose name points to g the later Ceras of Southern India. It is of course possible (cf. Rhys Davids, Buddhist India, p. 32) to argue that these verses show a later date and a wider geographical know¬ ledge than is compatible with the early pre-Buddhistic date here attributed to the Aranya-a. But in this respect it may be observed that Rhys Davids (cf. Bulilcr, S. Ii, £., II. xxxv sq.; Ind. Ant., XXIII, a 4 6-a 4 #i Weber, ibid., XXX, 2 7 Ji Z.D.M.G., XI.1X, 479 presses unduly the argument from the Buddhist texts. There is in addition to tne grave doubts as to the age of the Buddhist texts the possibility that these texts show only the regions where Buddhism had penetrated and that there were Brahminical countries beyond these limits (cf. Buhlcr, Ind. Ant., XXIII, 245 sq.; Wintemitz, Gesch. dcr indisch. I.itt., 1 , =54 sq.; Maulrafatha, I,p. xv). It may lie questioned whether Buddhism eaily gained a direct hold on much of Southern India ; at least there is no evidence that it ever did. Besides the question arises whether the Cerapadas must have been settled in the South at this date. It should be noted that the text says they were dcstioyed, and this may refer to a disaster to the old tiibe, a remnant of which wandered south and later appear as the Ceras, who are known in the south to Asoka and to Katyayana, Weber, 1 . c., p. 371 ; Bhandarkar, History of Deccan, p. 143.
The version of Savana takes ccrafaddh as ca irafdddh. This seems very unlikely, because a single ca with the second of three connected words is not elsewhere found m thmAraiiyaka. and is nowhere common. (For examples, cf. RV., I. 77 , 2 (Oldenberg S.B. A. XLVI, Id.)
and Delbiuck, Altindische Syntax, p. 475 -) 11 1 lhlnk > m " ch m0 ‘^ llk " ly tkat
of defeated tribes should not appear in the precise forms here found elsewhere than that names
of plants and beasts should so disappear. At any rate they must all three be plants and
* Mere animal names prove little as to totemism, which is not demonstrated for any Aryan stock, cf. Famuli, Cults of the Greek States, IV, 116, S56; Macdoncll, I cd. Myth p 153; llopkin-, r.A. O.S., 1894, p. cliv; Keith,/. R.A. S„ 1907, PP- 9’9 sq-; Buhlcr, Ind. Stud., Ill, 48.
-II, I, 2
TRANSLATION AND NOTES
201
verse, 4 Others settled round the sun,’ B these people are settled round Agni here, as the sun. In the verse, 4 The great one stands in the middle of the worlds/ that great one in the middle of the worlds means this sun. In the verse, 4 1 he blowing one enters the dawns/ the meaning is the purifying air enters the quarters.® 2 . People 1 say, 4 Hymn, hymn.’ 2 The hymn is indeed the eaith. 1 I'or from it all that exists springs. It praises Agni. Food are its eighty verses, 3 for by food one obtains all. The hymn is the sky. For (birds) fly along the sky, and along the sky men drive. It praises Vilyu. Food are its eighty veises, for by food one obtains all. The hymn is also yonder heaven. For by
animals or names of tribes. Monier-Williama’ Dht. takes vanga as plants, avagadha and icrapada as names of peoples, which is quite impossible. Dr. Scheftelowitz in his forthcoming Zur Stammbildung in den inJogermanisi hen .Sprat hen (which he has been so good as to show me in MS.) considers that vanga is formed from van by the suffix ga (when g—gn)> He compares madgu (not for 'nnazg, but from \/mad+gu), khadga, phalgu, svaigd, vaiga, phaligd, tunga , Shiga, drbhaga , uiig, vanig, sphigl , ddga (not = IG. ozguo), & c. llut even if this is the case the oiigin of the word throws no light on its being used as a tribal name, nor do I feel sure of the equation vanga — tree. Possibly Va ngd-Jl/agadhdh may be read, cf. my Sdnkhdyana A rany aka, p. 46, n. 4; Baudhayana Dharma Sfitra, I, 2, 13 and 14.
The citation of the Rgvedic verse in full is of course natural when an explanation is being given. So verses are cited and explained in full at II, 1, 6 (RV., I, 164, 31); II, 1, 8 (RV., I, 164, 38); 11 , 5 , 1 (RV., IV, 27, 1); Ill, i, 6 (RV., X, 114,4); HI, 2, 3 (RV., I, 115, 1). In the last case the verse is cited cntiic to indicate the sense desired to be under¬ stood. So also verses are cited in full in the .'sank hay ana Aranyaka, VII, 15, 18, 20; VIII, 4, 6; IX, 1; XII, 8, 35.
6 Anandatlitha, here and thioughout, interprets in a Vaisnava sense, arkam is Visnu, Aditya is Visnu, and tasthau is npasani iakre. To Sayana, arkam is Agni ahavaniya,
6 Sayana justifies this by prCuyadidiiah tattatkannani vihitdh salyo * nudhdnavaikalyant haranti.
1 Sayana explains, following the MTmamsa, III, 4 ; IV, 1 ; III, 3, that the purpose of Aranyaka, II, 1-3, is to enable men to attain concentration of thought by meditating on things connected with the sacrifice. There are five principles in such meditation. (1) The meditation falls to the lot not of the yajamdna but of the rtvij. (2) The meditation must be on the pratlkas of the hymns, as deities like earth, &c., and not vice versa. (3) If the dhyana is pi escribed for a certain thing only in one Sakha, it can nevertheless be taken over by another Sakha, e. g. by the Kausltakins. (4) It is not obligatory in every case to go through all the forms of meditation which ate prescribed in connexion with any part of the rite. It is sufficient to make the choice desired. (5) Nor is it necessary to adopt the meditation along with the sacrifice as an essential part. It is a matter of choice.
The last rule shows the manner in which the Brahmins avoided the open rejection of sacrifice and yet justified their own speculations as a practical substitute for sacrifice.
2 That is, not knowing its secret reference. Sayana follows the Aranyaka in deriving ukthatfi from ut-tidhati. Anandatlrtha, of course, explains the whole by the doctiine that Visnu is omnipresent and so all things can be identified with him and through him with one another. Cf. Brhadaranyaka Upanisad, V, 13, 1 (where utthapayali is the derivation of uktha ) ; KausTtaki Upanisad, III, 3.
3 The three sets of eighty tristichs, in gayatii, In hall, and uwth, \, 2, 3 ; 4; 5.
AITAREYA ARANYAKA
II, i,
202
it, gift all that exists springs. It praises the sun. Food are its eighty ™, for by food one obtains all. So much as regards the gods Now as rega .
Z self The hymn is man. He is great and is Prajilpat,. hnn kno
that he is the hymn. 4 The hymn is his mouth, as in the case of the earth.
It nraises speech. Food are its eighty verses, for by food one obtains all. The I .mn i the no trils, as in the ease of the sky. It praises breath. Food are , eighty verses, for by food one obtains all. The bend of the nose as it ;;.Let The 7 - of the brilliant one. The hymn is the forehead, as in the case of the hLen. It praises the eye. Food are its eighty verses, for by foo one obtains all. The eighty verses are food both with reference C f J d> and with reference to the self, for by food all these beings breathe , by foo he cCe- this world and by food that world. Therefore the ei^ity verses
are food both with reference to the gods and to the se . ie 0
feeder are the earth, for all that exists spiings from it. Whatever go ,
SSL?-—- i.
So earth is both food and feeder. He >» becomes feeder and food. He nothing that he eats not, or that eats him not.
. Sayana point, out that this contract, the Mima,“*■ ~ Zba^,\bThZIn 'vatana- but solves the contradiction by saying t \ iti uh'trakdrdndm tfirfimah.
cites the Jabala Upanisad, It, talama* iWW . Thi/refers to
sandhi)) {lambandhah K J ) s ‘i uhidhi of brahman. Anandatirtha takes iva
brahman ; so Adilya, who is bradhna, is here an ufad>h ot liat^ ^ , . UI> 2> 6 .
x 'V^“i!r^ r u■*?/>-■ "• —
sammiam is noteworthy ; sec Delbnick, Vtrgl. Syntax, 111 , 247, 4 ■
■ By giving food to retainers and bjrsacn "^espec ive ^ doc(rlne of transm i grat ion. But • Sayana and Anandatirtha ta - ^ [hc heilTen sends, e . B . rain, not persons
this is baldly necessary. The eaith j having enjoyed heaven after death
Who are born again, or as Sayana says who ha g J J Cf .
return again to earth. It is -ot proved tha^such an idea ^ ^ ^ g For the u5e of
II, i, i, n. 4 ; 3 > n - 5 ; 3 » 7 ’ ‘ 5 ’ ’xLVl’aBartholomae, Iran. Gnmdr I, 54 , 7 °)
prerte (for the form, cf. Oldenberg, S. B. Th f 0 f the pluti is that laid
- ^,Vf Sgyapa has referent, to I, J a*
downinPanim, VIII, 2,107, . I doubt, however, that it is intended as the
” This is very obscure. There 1 ^ ^ ^ donb(er and the doubt, And I
expression of a vague pantheism. . E himsc]f with the hymn and also with
become", as Max Muller says, subject and object in one.
-II, i> 3
TRANSLATION AND NOTES
203
3 . Then comes 1 the origin of seed. The seed of PrajSpati are the gods.’ The seed of the gods is rain. The seed of rain is herbs. The seed of herbs is food. The seed of food is seed. The seed of seed is creatures. The seed of creatures is the heait.' The seed of the heart is the mind. 4 The seed of the mind is speech. The seed of speech is action.' The act done is this
Anandatirtha interprets it that Visnu consumes all worlds, and all beings enjoy him, which is the same idea attached to the name of Visiiu. Sayana contrasts the ufiisaka and the anuMsaka and explains the matter slightly differently in the last sentence as meaning that
other men do not enjoy him (jW va-yasmSe ca katanat). lie reconciles this with the fact
that he is ddyah because that refeis to watmabhutasawabhogyajdtarfipatvam. 'lhis explanation is not probable, but undoubtedly the construction of the last words contains a serious difficulty as yad cannot coirespond to adyuh. The fact perhaps is that yad is used for formal corre¬ spondence with the previous yad though it is not quite parallel in construction. It must be taken literally as an accusative of point in which—‘ or in so much as they do not consume him.’ For the metaphor cf. Jaiminiya Upanisad Brahmana, HI, 2 : anadyamdnoyadadantam atli ; Taittiriya Upanisad, II, 2 : adyaie 'tti ca bhutani ; lit, 7, 9, &c.; Sal a path a Brahmana, X, 6, 2 ; XII, 9, 1 ; MaitrayanI Samhita, I, io, 13; KausTtaki Brahmana, XI, 3; A./.P., XX, 446, and the Puuisa Siikta. Another possible explanation, however, is suggested by Jaiminiya Upanisad Brahmana, I, 5, 3 : sd (satyam as devata) ha tasya nek yad enam apasedhet , ‘ She is not able to drive him away,’ where yad is a conjunction. So here the exact sense may l>c, i H e cannot help eating them and their eating him tasya being used to introduce the dependent clause Cf II, 1, 5, n. 5. No doubt originally yad was a iclative, but the pronominal quality is ‘clearly minimal in such cases. The opt. in such a case is one of consequence or characteristic, cf brahmdnam kiuvTla yo pa(yct, ITT, 2, 3, n. 3 - So I would explain Ramayana, III, 19, 7 - hi palydmy aham loke yah kurydn mama vipHyam , which Speijer (Vcdtschc wtd Sansknt- Syntax , § 271) explains (see § 191, 4) as merely indefinite. But the sense is slightly different
from a mere indefinite. So Bihadaranyaka Upanisad, IV, 3, 23: nd id tdd dvitiyam asti
tdto % nydd vihhaktam ydt pdlyct ; ibid., 24-30, &c. .
1 bayana says this section is intended to explain the greatness of purusa, mentioned m II, r, 2. Anandatirtha, on II, 1, 2, much more correctly says: vidyiwtaratvan na pnrvakhatuianuya same at ih \ uttaratrdpy clad anusamdheyam [ Cf. rischcl, J edtsche Stud ten, I, 88 sq.
' a Sayana says that the element of sattva is represented in the gods, of rajas in men, and of tamos in animals, &c., and this explains the high position here given to the gods. This doctrine is of couise later, appearing first most clearly in the Svetasvatara Upanisad, see Deussen, Philosophic der Upanishads , pp. 226 sq.; E.T., pp. 250 sq.; Car be ( Samkhyatattva- kaumudt, p. 592) has conclusively, I think, dispersed the assumption countenanced by Weber {Ind. Stud., IX, 11), Muir (Texts, V, 309), and Whitney (Translation ofAtharvavcda, p. 601) that Atharvaveda, X, 8,43 refers to the gunas, see Lanman, ibid., p. 1045.
8 Because the jlvdtman is here, says Sayana. Cf. Deussen, op. cit , p. 259; E.T., p. 287.
4 Anandatirtha distinguishes hr day a and manas as being samkalpdtmakam antahkaranam and vikalpatmakam respectively. Sayana’s explanation is much more probable that manas denotes the knowing part of the heart, a frequent early use of the word, cf. Deussen, op. cit.,
pp. 243 sq.; E.T., pp. 270 sq. , . . .,
8 Sayana renders speech as the Veda, and action as sacrifice. Anandatirtha evidently takes it as'equal to adritam kriya va. He also (unlike Sayana) construes karmakytam as one word, karmaninnitam. Rajendralala prints in the text karmakrtam against the commentary. Sayana of course explains krtam as done in a former birth, but this again is an unnecessary intio-
204
AITAREYA AR ANY AKA
II, i, 3 -
man, the abode of brahman. He consists of food, 6 and because he consists of food, he consists of gold. He becomes golden 7 in yonder world, he is seen as golden for all moitals, who knows this.
4 . Brahman 1 entered into that man by the tips of his feel. Because brahman entered that man by the tips of his feet, so men call them the tips of the feet (prapadyata-prapade), but in the case of other animals hoofs and claws. Then he crept higher up, and they became the thighs. Then he said, ‘Swallow 2 widely/ and that became the stomach. r Ihen he said, ‘Make it wide for me, and that became the chest. The Sarkaiaksyas 3 meditate on the stomach as brahman , the Arunis on the heart. These two are indeed brahman. But he crept upwards still, and arrived at the head. Because he arrived at the head (airaya/a) then it became the head (liras). So the head is the head. These delights settled in the head, sight, heating, mind, speech, breath. Delights settle on him who
duct i 0 n of the transmigration theory, see II, i, i, n. 4 i 2 , n. y, mul Anandatirtha docs not accept it. The parage only means that action is the man; the man is what he does; a perfectly plausible view. for the relation of speech and action see Janmniya Upanisad Biahmana, 1 , 33 . 4 5 II 2 8* III 32, 9; Mahariamyana Upanisad, IV', 7; Oertcl, J.A. 0 .. S., XVf, 23).
’ «’ Anandatlitha lenders w as bhayavan and ini may alt as ichtinurupamkhapurnah , and hinmmayah as bdhvanandavilakuinauikhapurnah. Sayana quotes Taitlniya Upanisad, II, 1,
I : >a vJ c\a pu>wo annatauimayah. He explains that as man is composed of food, so he is cold in the shape of the egg of Biahman. Keally the thing is a mere play on words, hor the fonn ht ratify a an ay ah, cf. Bloomfield, P. A. 0. S , April, 1893, p. xxxv ; A.J X V IT, 41S- Waehemngcl, A/tnidiuhe Grammatik , I, 279, 280; Macdonell, I'cdic Grammar , p. 58.
7 Anandatiitha explains: N<h ayanam jaitan kai majam rupam utsrjya mjdnandaikai iipako bhavati Sayana says he appears as golden as the sun lor the benefit of all creatures. Keally it means, he anneals (dadrle passive, cf. Delhi lick, Allindische Syntax , pp 26 * sip) to all ercatu.es, no doubt originally as the sun. The passage is like all this part of the Aianyaka, II, 1-3, pantheistic. In Satapatha Brahmai.a, X, 1, 4,9. the Agnicit is promised birth in the othei world as h t ran may ah, rendered bv Sa\ana hiianyasamannvaniah , see Eggeling, .S’. />. A’., XL 11 I, 295, 11. 2.
1 Sivaua explains that this chapter shows prana , the n/ad/n of Brahman, entering the subtle*body.' II is entry into the gross body is seen on 11 , 2. lie continues TaitthiyaUpanisad,
II 6 I - M.utrayaniya Upanisad, 11 . For prapadn Lanman in Whitney, 7 ramlation op Atharvavuia, t j \\ 1 suggests toe as the meaning, but the dual icmlcis that impossible here, and I believe in all the passages cited at p. xcviu tlie sense ‘ front pait of the foot ’ as opposed to • heel is eonect.
I Makc a large hole, sa>s Sayana. Max Mullet’s ‘grasp - is a slip. The lorn, is overlooked
in the Did. and in Whitney's Roots, <SrY. _
3 Sdrkarakyah is rcndeicd siikynadrpaya/t by Anandatntha, who, however, calls the Arunavah Rms. lie explains udaram as locative in sense, as docs Sayana, tacitly. 1 he SirkaUiKsyns aie a subdivision of the llaridravlyns according to the Caraiiavyuha and are mentioned in the Mahabhasya, IV, l, 74 i 75 - Max Muller points out that neither in Chandogya Upanisad V n, if, 17 nor in iaat.apatha llrahmana, X, 6, 1, do these views appear at least m terms.* Arunayah appears also in JaimmJya Upanisad llrahmana, II 5, wrongly amended by Oertcl to Anmcyah, against the MSS. brahma may he meant, but the ncut. is more likely. Cf. Webet, Ind. Stud., XVIII, .40; v.Schroedcr, Ind. Lit., p. 9 >, 1. That the heart \hrdaya)
is brahman was the view of Vidagdha Sakalya, sec Yajiiavalkya’s exposition m U r hadaranyaka Upanisad, IV, 1,7. See also Chandogya Upanisad, 111 , 12, 4; VIII, 3, 3; Lnd. Stud., 11 , 177.
knows thus why the head is the head. They strove together, 4 saying, ‘ I am the hymn, I am the hymn/ They said, ‘ Come, let us leave this body, then that one of us at whose departure the body falls, will be the hymn/ Speech went foith, yet (the body) remained, speechless, eating and drinking. Sight went forth, yet (the body) remained, sightless, eating and drinking. Hearing went forth, yet (the body) remained, without healing, eating and drinking. Mind went forth, yet (the body) remained, blinking as it were, 5 eating and drinking. Breath went forth, when breath went out, (the body) fell. It was decayed. (Because men) said it had decayed, it became the body. Therefore is the body the body. Who knows this, his enemy, the evil one, who hates him decays, the enemy, the evil one, who hates him is defeated. They strove together, saying, ‘ I am the hymn, I am the hymn/ They said, ‘ Come, let us again enter this body; then that one of us, on whose entrance the body rises, will be the hymn/ Speech entered, (the bod}) lay still. Sight entered, (the body) lay still. Hearing entered, (the body) lay still. Mind entered, (the body) lay still. Breath entered, (the body) arose, and (breath) became the hymn. There¬ fore breath only is the hymn. Let men know that breath is the hymn. The gods 0 said to bicath, ‘Thou art the hjmn, thou art all this, we are thine, thou art oms/ A Rsi says (RV., VIII, 92, 32), ‘Thou art ours, we are thine/
4 Theie are similar passages in Bihadaranyaka Upanbad, VI, 2; Chandogya Upanisad, V, 1 ; Kausltaki Upanisad, 11 ,12-14 > HR 2 '» Prasiia Upanisad, U, r. The comparative antiquity of the versions must be open to doubt. But this version certainly seems simpler and more original than those of the Bi hadaranyaka, Chandogya, or Kausltaki Upanisads, which seem to embellish the theme with lurthcr details. The account in the Piasna Upanisad is simple, but as that Upanisad is on other grounds late, that may be explained as merely a reference to a well-known theme, and indicates the danger of arguments from comparative simplicity. For Zumta with subj , cf. Delbriiek, Altuidisihc Syntax, pp. 23, 43; Aufieeht, Attareya Btdhmana , p. 430.
* The masculine, mllita, is explained by Sayan a as refciring to dehah understood. It is probable that the idea in the mind of the wiitcr throughout was puntw as the subject; hence the masculines as long as prana lemains in the iarfra. V mil is Biahmana style fust. Cf. Bihadaianyaka Upanisad, I, 4, 11 and 12 (2, 22 and 3 in the Madhyandina text; wheie brahma is followed by sa. On the other hand m Brhadaranyaka, IV, 3, 22, the Kanva text, after a series of masculines, produces ananvdgatam punycna, and Sankara explains: rupaparatvdn napumsakalmgam. The Madhyandina version (as m Weber and Bohtlingk) has the masc., but as Max Muller (S'.B.E., XV, 16y) points out, Pvivcdaganga had ananvdgatam , as he sa y$: ananvdgatam id rupavi)ayo napurmahanirdc(ah . There arc also difficulties in the genders in Sveta^vatara Upanisad, Ill, 7, -.ee Max Muller, .S'. B. E., XV, 245, n. 4. In Sankhayana Aranyaka, Vll, 22, kdrmuupi and kdmaedri, according to one MS., agree with brahma. Such uses arc not rare in Latin and Greek, e. g. txkvov ; l ’erg/. Syntax: , I IT, 244. For iti 3 r/i, cf. Aitareya Biahmana, VII, 22, 2, against Bohtlingk, Saihs. Ber , 1890, p. 170.
® The gods aie those presiding over the parts of the body, see II, 1,5, n. 3. For Prana as brahma , cf. Kausltaki Upanisad, IT, 1 ; 2; Chandogya Upanisad, IV, 10, 5; Taittirlya Upanisad, III, 3, 1; Jaiminlya Upanisad Brahman:?, I, 33, 2. It was held by Udanka Saulbayana (Brhadaranyaka Upanisad, TV, 1, 2) and is refuted, ibid., V, 13, 1; Oertel, J. A. 0 . S\ f XVI, 230.
206
AITAREYA ARANYAKA
ii, i, r>-
5 . The gods carried him forward.* Being carried forward he was stretched out. (Because men say) he has been carried forward, the morning came into being. (Because men say) he has gone to rest, the evening came into being. Day is breathing forth, 2 night is breathing down. Speech is fire, 3 sight yonder sun, mind the moon, hearing the quarters, this is the union* of those sent forth. These deities are such in the body, but they openly appear among the deities; this is the meaning. This indeed said Hiranyadant Vaida who knew this; ‘ Whatever they give me not, 0 I own not myself. I know the union of those sent foith in the body which they enter. This it is.’ To him who
> Sayana explains that this section treats of p,ina under various forms. Anandatlrtha as usual equates prana and Visnu. The section is composed of bad etymo.ogies. the lirst alludes to pro. -v ni (pia-aitayanta).
a For the meanings of prana and apana see Dcusscn, Philosophic dcr Upamshads, pi. 249- 2 -i ; e.T., pp. 276-279. The oldest view is that they mean expiration and inspiration respectively, whence apdna comes to refer to the wind of digestion. Cf. I, 3> 7 5 4, 1 \ Jh 3> 3*
3 This idea originates with the Purasa Sukta, RV., X, 90, 13; bce Deussen, sememe Einhitung , p. 157, and later it develops into a regular system of gods who correspond to and guard the several psychic faculties. Cf. Deussen, Philosophic der Upam shads, p. 241; K 267. It is developed most in II, 4, 1 5 2, where Agni, &c„ become speech, &c., and enter man, while here they are merely considered as the scveial parts of the body. Cf. also I, 3. 31 S.uikhayana Aranyaka, X and XI ; Lanman, Hindu Pantheism , p. 18.
* The idea seems cleaily to be that these four are gathered together in the body, and exist openly as deities, as Havana says. But prahitam is very difficult, and the whole seems an explanation of what was even then obscure. Cf. the varying versions of pfirnam apravarti , amrtam satyena chan mini , &c., cited in Deussen, op. cit, p. 20; E. 1., p. 20, n. 3*
6 This authouty occurs also in Aitareya Ihahmana, III, 6. Is his name a lefercnce 0 gold stoppings in his teeth? They were known to the XII Tables <B.c. 45°'0^ to very early Egypt. Yam is read by Rajcndralala and in the Anandakama edition and also by Sayana. But it seems obvious that it stands for yan written before m carelessly as anusvara , cf. Max Muller, Aland llymm, p. lx; II, 3. 3. n. 2 ; III, 1, 4, n. 3 J Macdonell, Vcdic dammar, p. 62: Wackeinagel, Alhndischc Grammatik , I, 333- To Sayana yam presents no difficulty as he merely supplies padartham ah hid am. The woid dadyuh is difficult, because the pluial is unexpected after Tie if that is a thiid person, when the sense would be ‘nobody owns what the deities give not to me’. This is rather awkward but not impossible. The lendenng of II, , 2 suggested in n. 10 there would give in this parage (though yan would still remain propeily a pronoun), ‘ He owns nothing that they will not give me also,’ which by an easy process of development would slide over into the sense, «lie cannot help them giving me (it), showing the origin of such a developed construction as that in II, 1, 2. 'I his comes to an assertion of the fact that all that the cosmic punisa has (he must be the subject of ne), that has man. It is simpler to neglect the commentators and take Tie as first person, thus asserting the intimate union of man and the deities. In this use yad is used with consecutive force; cf. the Mantra use of yad as final with sul.j. or opt. (Delbruck, Altindische Syntax pp. 321, 341), and the classical use (Speyer, Sanskrit Syntax, § 466). The absence of such a use in’the Brahmanas (cf. Speijer, Vcdische mid Sanskrit-Syntax, § 279 e) is improbable. He as a third person belongs to a type which occurs in all Brahmanas, and is not a meie imitation of Mantia forms (as held by Aufrecht, A it any a Brahmana, p. 429, where see other examples), see Whitney, Sanskrit Grammar, § 613. The form prahitam presents great
-II, i, 6
TRANSLATION AND NOTES
207
knows this all creatures unconstrained pay homage. That is sattya (truth). For sat is breath, ti* is food,yam is yonder sun. That is threefold. Threefold as it were is the eye, white, dark, and the pupil. 7 Even though he speaks falsely, 8 yet speaks he tiuth who thus knows why truth is sattya.
6 . Speech is his rope, names the knots. 1 So by his speech as rope, and by
names as knots, all this is bound. For all this is names, and by his speech
he names everything. Men a bound with ropes carry him who knows this. His hairs are the usnih , his skin the gdyatri , his flesh the tristubh , his sinews the
anustubh , his bones the jagaii, his marrow the pahkti , his breath 8 the brliatt.
lie is covered with the metres. Since he is covered with the metres, therefore they call them metres (coverings). Thus the metres cover him from illhap 4 in
difficulty. To take it as Vedic for prahitanam , as Sayana docs, is to introduce a very rare * form (cf. Whitney, l.c., p. 114) into the text: on the other hand the word prahit has no parallel (save conceivably in form {Ind. Stud., Ill, 225) in prahiioh sarnyojone in the Arseya Brahmana, if we may take that as dual form gen. and not as in Monier* Williams’ Diet, as a gen. of pi ahitu) at any rate in sense. Whitney {Roots, if c. f p. 205) gives -hit as a form from f hi. I think that prahit should probably be taken as the ‘impeller', i.e. the deities cause the organs to work, cf. II, 4, r, and 2.
6 The i of ti is to enable it to be pronounced (Sayana). Chandogya Upanisad, VIII, 3, 5, gives a different version, from sat 1- ti+yam, as the binding of the immoital and the mortal (// being the dual of ti). Cf. Deussen cited in n. 4 above. Taittirlya Upanisad, II, 6, derives sat-tyam from sat ‘manifest*, and tyat ‘ not-manifest \ Bfhadaranyaka Upanisad, V, 5, 1, gives sa 4- / (so Sankara (as here), but Kanva text, ti) + am when sa and am are «* true, and t ( ti) - untiue (for t occurs in a nr (a and mrtyn\). Kausltaki Upanisad, I, 6, gives sat (what is other than the gods and the senses) + tyam (the gods and the senses).
7 Cf. Jaiminlya Brahmana, I, 254 {kantnika) ; &atapatha Brahmana, XII, 8, 2, 26 ; A.J. P., XVII, 400; elsewheie purusa is the third member, Jaiminlya Upanisad Brahmana, I, 26, 1; 34,
1 and Ocrtel’s note.
9 This doctrine undoubtedly shows the moral disadvantages of the doctrine of salvation by knowledge, and it is the piecursor of the later immunity from moral censure of the jivanmukta. Cf. Kausltaki Upanisad, III, 1 ; Sadananda, Vedantasara, 235 : ittbhaiubhayor auddsfnyam , and Jacob’s note in his Translation ; Levi, La Doctnne du Sacrifice , pp. 164-167. In asya the genitive'is presumably possessive, cf. Delhi ilek, Altindische Syntax, p. 153; Franke, Bezz. Beitr ., XVI, 112; Speijer, Vedischc und Sanskrit-Syntax, §§ 69, 92, n.; Whitney, Sanskrit Grammar ,
§ 296 b. Compare evarn me sutam with iti nah irutih (Introd., p. 57); J. A. O. S ., XXV,
116, 117. For the position, cf. Z. D. M. G., LXII, 129.
1 Sayana explains the metaphor from a rope for tying up cattle. Anandatlrtha explains as usual by identifying all with Visnu. ‘ llis’ refers to prana of course.
a Like oxen who carry mcn.^
3 prdnah here refers to the air in the strict sense, and has not the wider sense of prana (Sayana); perhaps it -ghrdna, as in II, 1, 7, and often; cf. my Sdhkhdyana Aranyaka , p. 21.
* This must be the sense. Sayana, however, appears to render it ‘whatever evil he desires to do, the metres keep him from contact with it *. The connexion of f chad and chandas is very doubtful; see I, 1, 3, n. 6 ; I.eumann, Et. Wait., p. 103.
“ Sec also RY\, IV, 2, 3 and ir : martam ; VI, 47, 16: manusydm ; Oldenberg, S. li. E., XLVI, 319 ; Pischel, Vedischc Studien , I, 44; Bartholomae, Studien , I, 48.
208
AITAREYA ARANYAKA
II, i, < 5 -
whatcver quarter he desires who knows thus why metres are called metres. A Rsi says (RV., I, 164, 13), ‘I saw the guardian,’ for he is a guardian, for he
guards all this. ‘Never tiring,’ for he never rests. ‘Coming and going on
his ways,’ 5 for he comes and goes on his ways. ‘ Illuminating 8 the principal and intermediate,’ for he illuminates these quarters only, the principal and intermediate. ‘He moves up and down in the worlds,’ for he moves up and down in the worlds. Then there is the verse 7 (RV., I, 55 , 8), ‘Covered 8 like caves by the makers.’ For all this is covered by breath. This ether is supported by breath as brhaCt, and one should know that, even as this ether is covered by breath as brhatp so all things including ants 9 arc covered by breath as brhafi.
7 . Now come the powers of this person. By his speech are created earth and fire. On the earth plants grow; fire ripens them. ‘ Take this, take this,’ thus saying do these two, earth and fire, serve their parent, speech. As far as the earth extends, as far as fire extends, so far extends his world, and as long as the world of earth and fire decays not, so long does his world decay not
who knows thus the power of speech. By breath 1 the sky and the air are
created. People follow the sky, and hear along the sky, and the air bears
» The veins, says Sayana. He explains that prana is the guardian by refeiring to Ivausitaki Upanisad, III/ 2 : y,lvarf^iy)asmih that Ire f ratio vasati tdvad ayur . This passage of the Kgvcd'a later saved ns the authoiity for the activity oiprana even in suwpfi, Pia^a Upanisad, IV, 3; Deussen, Pht/owphie der Upanishads , p. 268; K. T., p. 297. Jaiminlya Upanisad 1 tr."ih man a, 111, 37, takes the prana Ji and the sun’s rays as meant.
<• The four quartcis and the four inteimediate quarters, SE., SVV., NE., and NW. For the number of the quarters, at first four, later, ten, cf. Hopkins,/. A. 0 . S. } XVI, 2R3. Prana , Sayana explains, is internally what Aditya is externally, see Pra&na Upanisad, I, 5 ; HI, 8 : adityo ha vai bdhyah ptdna udayati . In the original and in Jaiminiya Upanisad, 1. c., vaste
means ‘wears'. - .
7 Not RV., I, 55, 81 (Max Muller following Rajendralala), nor I, 56, 8 (AnandiUrama series).
« AnandatTrtha and Sayana both cite and explain, quite differently, the whole verse, but they agree in taking the caves as holes for concealing wealth. Cf. 1 , 3 > U »• 4 -
u AnandatTrtha renders, ‘ beginning with ants.’
1 In the nose, i. e. the power of smell (Sayana). The use of the masc. srjau with a raasc. and a neut. and of sts/dh below do not entirely agree with the rules of coneoid later accepted. Delhiuck (Altindische Syntax , p. 88) gives only one doubtful example (RV., I, 8,10) and Speijcr { Vcdische und San shit-Syntax, § 101) thinks that in classical Sanskrit with names of things the neuter is a more common predicate if the genders differ and one is neuter. This is laid down in a Varttika (not in the K^ika Vrtti, it appears) on Panim, T, 2, 72, which runs: tyadaditah (ese pumnapwmakato lingavaiandni \ sA ca Devadattai ca tau I tac ca Devadattai ca } ajnadatid ca tdni \ tac ca Devadattai ca U 1 So the neuter appears in Mahabharata, III, 58, 10; VI, 6, 26; Ramayana, VI, 62, 37. If only persons are concerned the masc. is regular, c. g. Mahabharata, XVII, i, 29: PandavdS ca mahdtmdno Dranpadi ca yaSasvim \ krtopavdsdh Kamavya pmyayuh prdhmukhds tatah \\ Raghuvamsa, III, 23: tathd nrpah sd ca sutena Mdgadhi nanandatus tadsadriena tatsamau , &c. That this is old is indicated by the rule m Homeric Gieek, thus formulated by Monro (Homeric Grammar a , p. 157), ‘ Wheic an adjective
-II, i, 7
TRANSLATION AND NOTES
209
pure scent. 2 Thus do sky and air serve their parent, breath. As far as the sky extends, as far as air extends, so far extends his woild, and as long as the world of sky and air decays not, so long does his world decay not who knows thus the power of breath. By his eye are created the heaven and the sun. Heaven gives him rain and proper food, the sun causes his light to shine. Thus do heaven and sun serve their parent, the eye. As far as the heaven extends, as far as the sun extends, so far extends his world, and as long as the world of heaven and sun decaj'S not, so long does his world decay not who knows thus the power of the eye. By his ear were created the quarters and the moon. From the quarters they come unto him, from the quarters he hears, the moon produces for him the bright and the dark halves for good deeds. 3 Thus the quarters and the moon 4 serve their parent, the ear. As
refers to more than one noun, it follows the most prominent: or (if this is at all doubtful) the masc. is used of persons, the neut. of things : c. g., //. ii, 136 .— al 8 i irov -fypikTfpai r a\ox<n nal vrjma rkteva fyxr' ivl fJLfydpots irortSkyfitvai, because the wives are chiefly thought of, but Od. xiii, 434 :—
8 k pur fiauos aAAo ncutuv x ir ^ ya )
fiajya\ka fivirowvTa.
The neut. plur. is especially used of sheep and cattle. II. xi, 244 :— itpwQ' bcardv fiovs 8 u>itev f tnura 8 k vitkarrj,
aTyas &pov Kai Ins . 1
The first example shows that a fem. can prevail over a neut. in the case of persons, the second that in regard to things the neut. prevails over the masc., the third that in regaid to things the neut. may be used of masc. and fern, animals. Here antariksam is a deity and so naturally the masc. prevails, cf. Manu, VIII, 86, where hr day ant is personified. In Latin the rule is (Allen and Greenough, Latin Grammar, p. 173), ‘generally, a predicative adjective will be masculine, if nouns of different genders mean Jiving beings ; neuter, if things without life : ’
. as T.ivy ii, 40 uxor delude ac liberi amplexi , but Livy v, 4 labor voluptasque sodetate quadam inter se natuiali sunt iumta. Even if masc. nouns and fem. occur, the neut. can be used if one of the subjects is a thing, e. g., Livy xliv, 24 natura inimiia sunt libera civitas et rex , or even if two fem. nouns repiesent things, e. g. Cicero, de Fin. iii, 11 stultitia et temeritas et iniustitia sunt fugienda. The basis of discrimination, therefore, is rather between living cicatures, especially persons, and things (which include sometimes the animals).
The use of the dual and plural of the verb is regular, cf. Delbruck, pp. 83 sq.; Speijer, l.c., though as in Greek and Latin and Anglo-Saxon the nearest subject may determine the verb, as is usual in the Brhaddevata. Cf. ibid., VII, 74, for a set of mixed genders with a neut. plur.; VIII, 47, for a masc, plur. with a masc. sing., a fem. sing., and a masc. dual, which ollow. Cf. Delbruck, Vcrgl Syntax , III, 244-247, which this supplements.
2 Sayana refers to llrhadaranyaka Upanisad, I, 3, and Chandogya Upanisad, I, 2, for the reasons, interference by Asuras, for the existence of bad smells; cf. Farnell, Evolution of Religion^ pp. 99 sq. Anandatlrtha takes ‘ him ’ throughout as meaning Visnu.
3 Probably it refers to sacrificial acts.
* Sayana admits the apparent inconsistency of this and II, 4, 1 where the moon is derived rom the mind, but explains it away that the creation here is merely an imaginary one for,
P
KEITH
210
AITAREYA AR AY YAK A
II, i, 7"
fUr as the quarters extend, as far as the moon extends, so far extends his world, and as long as the world of the quarters and the moon decays not, so long does his world decay not who knows thus the power of the ear. By his mind were created the waters and Varuna. The waters yield to him faith for good deeds and Varuna preserves his offspring by his law. Thus the waters and Varuna seive their parent, mind. As far as the waters extend, as far as Varuna extends, so far extends his woild, and as long as the world of the waters and Varuna decays not, so long does his world decay not who knows thus the power of mind.
8 . Was it water 1 ? Was it water? This woild was water. This was the loot, that the shoot. This the father, those the sons. Whatever there is of the son’s, that is the fathei’s; whatever of the father’s, that is the sons. So it is said. Malndasa Aitaieya 2 who knew this said, ‘1 know myself as reaching to the gods, and the gods as reaching to me.' 3 For hence arc they gifted, hence are they supported. This is the hiding-place, 4 eye, car, mind, speech, and breath. They call it the hiding-place of brahman. lie who knows this thtows down the enemy, the evil one, who hates him. The enemy, the evil one, who hates him is defeated, lie is the life, the breath, being, 6 and not-bcing. The gods adored him as being, and so became great. So in sleep a man breathes bhur bhuh. The demons adored him as not-bcing, and so were overthrown.® lie becomes gieat by himself who knows this. The enemy, the evil one, who
pin poses of woiship, zl yathilvacanam as opposed to a yathdvadu creation. Such inconsistencies me not -scry impoitant, but this small point adds to the evidence against II, 1 - 3 . mid II, 4- >, being by one hand, boi Varum, cf Levi, La Doctrine du Sacrifice, pp 132 sq.
1 Khunda 7 treats of pttru\a as the efficient cause, tin-. Khanda ol lum as the material cause. Ap is to be considered as an expression of the live elements according to Sayana, an unnecessary ,dea. The pluti indicates a question. The cause and effect are mutually identified. Ananda- tiitha identifies them 1,1 Vis.m. The Garbha Upanisad, I, traces the five elements 1,1 the human
bodv, but the idea is not necessarily contained here _
2 This mention is enough to prove that Malndasa did not write the Aranyaka. But■
is quite probable that he was the redactor of the Urahmana, m its ioim of forty chapters lhc sa>ing here may no doubt be legnrded as one of his Upanisads m the sense of secret teachings. Cf. Imiud , p 16. I 01 the foim, cf Leuinann, GurupujaLaumudt , p. 42.
3 Rn, end 1. alula's commcntaiy is wrongly printed. Veda is an eiior for re da, and omad is iesolvcd wiongly. The end of the sentence explains tile dependence of deities on men for devotion.
4 It is called giri, because prana is swallowed up and hidden by the other senses. Cf. the duct 1 me that the senses enter in sleep into the prana. The prana forms thus the basis of the scii'-cs. Probably the idea of the Aranvaha is something like this, and the tianslation ‘ mountain’ misleading, l'or itah, cf. Levi, La Doihtnc du Sacrifice, p. 38, n. l.
6 V* v .vuse the presence of prana secures the jtvdtman (Sayana).
0 Sa>anri solves the tliftieulty of the evil effects ..f abhuti by discriminating between the desire of ab/itlit lor oneself, as sliowm in the nun ol the demons, and for one s foe.
-II, 2, I
TRANSLATION AN1) NOTES
21 I
hates him, is overcome. He is death and immortality. A Rsi sa}s (R.V., I, 164, 38), ‘Down and up he goes, grasped 7 by food,’ for this up-breathing restrained by down-breath mg does not go forth. ‘The immortal dwells with the moital,' for through him all this dwells together. For these bodies aic mortal, the deity immortal. ‘These two even go in different directions, they incieasc the one, but not the other,’ for they increase the bodies, but the deity is immortal. He who knows this becomes immoital in yonder world and is seen as immortal by all beings.*
Adiiy.ua 2.
He who shines approached this woild 1 m the shape of man. For he is the breath. So he approached it For he who shines is the bieath. For a hundred years he approached it. Therefore a hundred are the ycais of the life of man.
7 Anandalnlha renders svadhaya l>y Yisnu. Sajnna takes it moie piopeily as referring
to digestion, 'the end of tlie verse means, aeeoidmg to Sayana, that nun nounsh the body by foot! and drink, but not the pi ana AnandatTitha renders, 'at death they see the bodies deserted by Vav u.* The epithet r akranta can only be justified by the fact that one of the two is immortal, and on the principle chatnno gachanti. bor moie or less analogous cases, cl. usdsa, a ham ^r>e 1 hriiok, A/tindtuhe Syntax, p. 102), and ksapdh, RV., I, 70, 7, as interpreted by Oldeuberg, .S’. />. XbVI, 70. O11 the same that) innydya Govinda on Sankh.uana Srauta
Sutra, X\ II, 8, 10, explains why the Piauga Saslia in the Mahavrata according to that school is called tamadeva’s though less than a hall ol it is by him (hncdl.uuler, p. 33, n 1) ; Weber {hid. Stud, X 111 , 113) quotes dvadaUiu mas an 1 mm Taittmya Snmlula, VII, 5, 2, t; lvathaka Samhita, XXX 111 , 1 ; J’aueavmisa Brdhmnna, l\ r , 1, 2 ; stSmau dviidaiau, Kathaka, XXXIII, 3, and simdai cases from Satapatha Bialimana, IV, 5, 7, 2; XI, 6, 3, 5; XIV, 6 , 9, 3; XU, 3, 2, 2; Pnficavimsa Brabmaua, VI, 2, 5 (tf. hid. Sind., IX, 18) Cnuand is explained as having diverse inactions, the breath moving the bodily senses, the body supporting the pi dnemh lyas. I tyanta is leferied to the fact that on death the body remains on the ground, while pnina seeks another woild. Cf Olden berg, Kt/igion dn Ceda, pp. 374 sq., Pisvlul, lWis*he Studun , 11 , 2 >1; Bohtlingk, Sat/is. her., 1893, p. 9 2 ; llillebiandt, Ved Myth , 1 , 33O, n. 1 , II, S.
8 Sayana explains ‘immortal * as united with IIir.myagaiblia, Anandallrtha s;i)s ‘emanci¬
pated ’. But that this Aranyaka knows emancipation, instead oi mimoitality, as the highest end is not even probable. Padrle ( 11 , 1, 5) and menc (Ill, 1, 1) are both cleaih picsent passives in sense. The oiiginal sense of the perfect was not distinguished lrom the present in point of time but denotes a state, cf. Giles, Comp. Phil., § 549, Monro, JIonian Grammar*, pp. 31, 32; Delbruck, Synt. Porn //., II, 192 sq. ; />;,.<;/ Syntax, II, 211 sq. ; Alltndiuhe
Syntax , p 297 ; Whitney, Sanskrit Grammar, § 823 'I he oldest sense is quite frequent m the Kgvedn. In cases like hlhhaya (I, 3, 4) and dadhaia (I, 5, 2) the naturally inttusive foim of the perfect is fuithcr strengthened.
1 This khanda shows that the names of the sects of the Kgveda can be deduced from frauds actions. Anandatlrtha explains the section as proving that Visim is superior to all the goels. He takes abhyai c at as ‘lie entered into’, biahman and the other gods, lie justifies his theoiy by quoting the Vac Sukta, KY., X, 125, ns proving that Vac, i.e. Kama, is supeiioi to the gods, and she of course is inferior to Yisiiu
The sun and prana are as usual identified, the one being the adhiduvatam , live other the adhyatman leprcsenlalion. The former attracts the vision, the latter impels the body.
1 * 2
A1TAREYA ARANYAKA
Because he approached him for one hundred years, therefore they are the ^atarcins. Therefore they call him who is ( pratia) the Satarcins. He placed himself in the middle of all that is. Because he placed himself in the middle of all that is, therefore they are the Madhyamas. Therefore they call him who is {prana) the Madhyamas. As up-breathing he is the swallower, as down-breathing delight. Because as up-breathing he is the swallower, as down-breathing delight, therefore he is Grtsamada. Therefore they call him who is {prana) Grtsamada. All whatsoever was his friend. Because all whatsoever was his friend, therefore he is Visvamilra. Therefore they call him who is {prana) Visvamitra. The gods spake to him, ‘Let him be dear to all of us.’ Because the gods spake to him, ‘ Let him be dear to all of us,’ therefore he is Vamadeva. Therefore they call him who is {prana) Vamadeva. He protected all this from evil. Because he protected all this from evil, therefore they are,the Atris. Therefore they call him who is {prana) the Atris.
2 . He also is a bearer of offspring. Offspring is vaja, 1 and he supports offspring. Because he supports offspring, therefore he is Bharadvaja. Therefore they call him who is ( prana) Bharadvaja. The gods spake to him, ‘Let him be the richest 2 of us all.’ Because the gods spake to him, ‘Let him be the richest of us all/ therefore he is Vasistha. Therefore they call him who is {prana) Vasistha. lie went foith 3 to all this whatsoever. Because he went forth to all this whatsoever, therefore a they are the Pragathas. Iherefore they call him who is {prana) the Pragathas. He purified all this whatsoever. Because he purified all this whatsoever, then they are the Pavamanls. 4 Therefore they call him who is (prana) the Pavamanls. He said, ‘Let me be eveiything, small and great.' They became the Ksudrasuktas and Mahasiiktas. 5 Therefore
3 Really Max Muller points out, the name refers to their composing about ioo verses each. Thev are the seers of RV., I. The Madhyamas are the seers of books II-IX, Grtsamada of IT, Visvilmitra of HI, Vamadeva of IV, the Atris of V. For the rest see Khaiida 2. The Madhyamas appear in Kausitaki Brahmana, XII, 3; ASvalayana G r hya Sutra,_ III, 4, Sankhayana Grhya Sutra, IV, 10, 3; Brhaddcvata, III, 116 (Madhyamah); Sarvanukramam, Introd., II, 10, &c. For the plur., A tray ah, cf. Oldenberg, Z.IX M G. ; XLII, 226 n. 1.
1 Vajah is taken as either the body from the Jvaj in the sense of going, or as food by Sayana 3 Sayana translates ‘ causing to dwell by his entry into us’, and Anandatirtha has best of dwellers ’. ’ The ordinary sense seems preferable. Cf. II, 2, 4, n. 5. _
’ This seems to be the sense, and it is so taken by Sayana. Anandatirtha takes it either as ‘ he obtained ’ or ‘ he sang'. Sayana says the verses are called Pragathas and also the poets Piobably the poets, of Book VIII, are meant. Bharadvaja and Vasina correspond to Books VI and VII respectively. The same lists appear in AUalajana Grhya Sutra, III, 4, 2, and
Ssankhayana Gfhya Sutra, IV, 10, 3. . , m
* Presumably the poet, of book IX are so described. Cf. Arseya lirahmana (ed. Burnell,, p. 41; VcdischiSludim, III, 99. In Aivalayana favamanas and in Safrkhayana pavarnimas occur 1 The poets of Book X are referred to. Perhaps also the hymns were called hudrasuklah ns Max Muller suggests, but this is not certain. The last ksudrasuktdh no doubt implies
-II, 2, 2
TRANSLATION AND NOTES
213
they are the Ksudrasuktas. Therefore they call him who is (prana) the K§udrasuktas. (He said), ‘Ye have said what is well said.* These became a hymn. 6 Therefore there is a hymn. Therefore men call him who is (prana) hymn. lie is a verse, for he went to 7 all beings. Because he went to all these beings, therefore he is a verse. Therefore they call him who is (prana) a verse. He is also a half-verse, for he went to all these places. 8 Because he went to all these places, therefore he is a half-verse. Therefore they call him who is (prana) a half-verse. He is a quarter-verse,® for he has entered all these beings. Because he has entered all these beings, he is, a quarter-verse. Therefore they call him who is (prana) a quarter-verse. He is a syllable, for he pours forth gifts to all these beings and because none can pour forth 10 gifts beyond him. Because he pours forth gifts for all these beings, and because none can pour forth gifts beyond him, therefore he is a syllable. Therefore they call him who is (prana) a syllable. Therefore one should know that all these verses, all these Vedas, all sounds 11 are one word, prdna t and that prana is all the verses. 12
mahdsukldh. See besides A£valayana and £ankhayana, Bfhaddevata, III, 116; Sarvanukramani, Introd., II, io, with Macdonell’s note.
* The poet is also called Sukta, says Sayana, but there is no authority for this.
7 The construction is obscure, but the rendering ‘he went ’ seems best. Thedat. is natural, cf. Speijer, Vedisthe mid Sanskrit-Syntax, § 44; Whitney, P. A. O. S. t April, 1892, p. clxiv, Sanskrit Grammar , § 286 b. Anandatlrtha renders ‘he went’. Sayana’s version is svapraveienapujitam akarot t taking bhutebhyah as sarvabhutartham defiant, and Max Muller renders, ‘ he did honour to.* lie also adds that the poet is called Rc as well as the Mantra. Cf. Geldner, Vedische Studien , III, 95.
8 Ardha is taken as ‘ place’ (cf. ordo) by both Anandatlrtha and Sayana, and is probably so intended, as Max Muller takes it.
9 Sayana renders ‘word’, but this is less likely. He adds that it means also ‘quarter- verse’. For the intrans. pddi —which (as apddi) is recognized by Panini—cf. Delbniek, AUin - dischc Syntax , p. 266; Whitney, 1. c., § 845 ; Speijer, 1. c., § 170. In Jaiminiya Upanisad Brahmana, III, 9, 9, ax'tici seems transitive, but see Oertel’s note. The use of the aor. here is hard to distinguish from that of the imperfect, as with abkiprdgat above. But in these cases it is possible that the aor. has a sense almost present, a natural derivation from the true aorist sense of the immediate past (cf. Monro, Homeric Grammar -, pp. 66, 67; Giles, Comp. Phil ., § 553 (iii) ; Whitney, Sanskrit Grammar, § 930, who points out that it is especially frequent in the MaitrayanI Satphita). It is also possible that the imperfect sense may be old (despite Whitney,
§ 929 a), for it is found in the Mantra literature. In the case of abhipragdd there is the further possibility that after all it means ‘he sang of all this’ or ‘he sang towards all this’ \abhipragayata occurs in the RV.), and is an impel feet from \fg< 7 , for gdti occurs in the Kausltaki Brahmana and the Mahabharata (cf. Whitney, § 855, and St. Petersburg Diet., s. v.), or even from */gd, go. I do not therefore think these forms are signs of late date.
10 ‘ Without him ’ is Max Muller’s rendering. That of the text is supported by Anandatlrtha, the other version by Sayana. Cf. Delbriick, Altindische Syntax , p. 441.
11 Sayana takes ghosdh as the aspirated sonants, jh, gh , bh, tfh, dh, as in £gvcda Prati&akhya, 714; Siddhantakaumudi (ed. Taranatha), p. 14; Max Muller, Pgveda Pratiidkhya , p. cclxi. It can hardly here, however, have this limited sense. Cf. Chandogya Upanisad, IT, 22, 5; all vowels are ghosavant.
15 Oldenbcrg (Z. D. M. G, } XLII, 199-247) has shown conclusively that few if any of the
214
A1TAREYA ARANYAKA
n- 2, 3 -
3 . Indra 1 sat down beside Visvamitra who was about to recite the hvmns of this day. He saying, ‘This is food,’ recited the thousand brhails . Thus he went to India’s dear home. Indra said to him, ‘Seer, thou hast come to my dear home. Do thou, seer, repeat a second 2 hymn.’ He saying, ‘This is food,’ iccited the thousand hr hat! verses. Thus he went to Indra s dear home. India said to him, ‘Seer, thou hast come to my dear home. Do thou, seer, repeat a third hymn.’ He saying, ‘ This is food, recited the thousand byhati vcises. Thus he went to India’s dear home. Indra said to him, ‘Seer, thou hast come to my dear home. I give thee a boon.’ He said, ‘ Let me know thee. Indra said, ‘I am breath, thou, seer, art breath, all cieatures are breath, he that shines is breath. In this form I pervade all the quaiters. This my food is my friend, my support. 3 This is the food of Vis\amitra. 4 I am he that shines.’ Thus said he. 6
4 . This is produced as a thousand hr ha in} The consonants* are the body,
hymns of the Rgveda go hack to then nominal composers when these composers art the heads of the great families, hut that they weie written by inemhcis ot the family. I he only possible exceptions are Ynsistba and Yis\Fun lira under Sudas (p. 236). Jt is possible that here (p. 226, 11. l) a recollection of the facts is seen in that book \ is ascribed to the At 1 is, while the others to mdi\ldunls, Grtsnmada, Yiivamitra, but more piobably the plural is used
because it gives the proper play of woids with atrdyata This is not, howevei, a sign of late date, iur it seems likely that in RY., X, iSi, the author held the same view ns he attubules to Yasistha the rathantani (YIl. 32, 22; 23) and to Rharadvaja the hr hat (\ 1 , 46, l ; 2), later attributed to £nm\u R.irhaspatya ^Oldcnherg, pp. 225, 227, n. 1).
1 Say ana explains that this K hand a shows the natuic of the aati \ as being India s food. The foim upiiHt'Ctsasiida is wrong and can easily he coriected, but it is as old as Sankara. The Jaimimya Upanisad Rrahmnna, 111 , 3, 7, has upamsautda.
a The collet lion of verses is regaided as three ahtis ot tiistichs, in gay at > 1 , brhatl , and uunh lespcctivd). hor them, see Y, 2, 3-5 and notes.
3 Anandatn lha explains dakanam as dak^abhd^e. sthita JnaJi patih yatyah dakuna mitravtltsanatvaddatemam iti napumsahapt ayogah. Sayana refers the use to abhtvrddhihetutvdi, citing Phatupatha, XYI, 7. This sense must be somewhat as 111 the text.
4 AnandatTitha explains I'atsvdmiit am as Ramaydbhimanyamdnabfftathahasnikhyam aunam Viivamitrena satjipdditatvad Vaiivamtttam tty my ate. Sayana has. Vnrdmitrena .(amsa/ttikdh’ sampaditatrdd tdam Vaiivdmitt am.
5 In Sankha)ana Aianyaka, 1 , 6, there occurs a dialogue between Indra and Yisvamitia. It seems to show clear signs of a later origin, though it verbally reproduces some of this dialogue. It is much more philosophical. The Jaimmiya version, 1 . c., is very much altered, but all have clearly a common source, and use the narrative perfect (cf. Introd., p. 67). The threefold boon may be compared with the story of Naciketas (Kathaka Upanisad).
1 '11ns Khanda gives the correspondence of the various aksaras of the 1000 brhatl hymn, which is got by the addition of the verses of the whole Niskcvalya Sastra, to paits of the body oi puma (Savana). Anandaththa explains it as an identification of the various deities who preside over the sounds, &c. The number 36,000 is merely theoretical; Eggeling {S. B. E. t XLI 11 , m) counted about 37,200, and though the number could be reduced in various wajs, it is not worth while.
3 What aie calkd b> Pamni hal ^Sayana'. The Kaumara school adopt the term vyaitjann
-II, 3 > i
TRANSLATION AND NOTES
215
the vowels 3 the soul, the sibilants 4 the breath. Knowing this he became Vasistha. 8 Thence took he the name. Indra proclaimed this to Visvamitra, Indra proclaimed this to Bharadvaja, so Indra is in sacrifices invoked by him as a friend. 8 This is produced as a thousand brhatls. Of this produced as a thousand brhatls there are thirty-six thousand syllables. So many thousands arc the days of a hundred years. They make up the nights by the consonants, the days by the vowels. 7 This is produced as a thousand brhatls. After this being produced as a thousand brhatls he who knows this becomes full of knowledge, 8 of the gods, of brahman , of the immortal, and goes to the gods. What I am, 9 he is; what he is, I am. A Rsi says (RV., I, 115, 1), ‘ The sun is the self of all that goes or stands.’ Let one consider this.
Adhyaya 3.
He who knows himself as the fivefold hymn 1 fiom whence all this springs, he is wise. Earth, air, ether, water, light, these form the self, the fivefold hymn. From him all arises, into him all resolves. He who knows this is a refuge
for kadlm , ns Ho the Surasvata. The tcim corresponds with the use of the Kgvcda Fratisukhyn, see Max Muller’s edit., pp. mi sq., and with the Siauta .Sulins, St. /'itetsburg J>ut , s. v.
3 Say ana takes this as in TI, 2, 2, n. 11, as aspirated sonants. Tins can haidly he accepted. Alma is taken by him as madhyaiai ham. The vowels must somewhere be alluded to, and phoui can he ^ waia.
4 Anandatirtha and Say an a both render fauTui/j. The Kaum.iia school also take this term. In the Kgvcda Fratisakhya it includes anussuh a t vt saiga, jthrdmul'iya, and it pa dh - mdnlya ; in the other FratKakhyas it refers to ia^a\ahdh.
6 Sayana hcic ascribes the name to his causing to dwell, and his eovenng, cf. II, 2, 2, n. 2. Anandatirtha prefers ‘ best of dwellers’.
0 Sayana refers this to the Subrahmanya rite of the Soma saciifice, where India is called, India d gacha , hariva a gat ha (Sadwmsa Jhahmnna, I, 1, 12; l.nttiriya Aranyaka, J, 12, 3, &c.\
7 The Kaumaia school thus defines svaidh, Katantra, I, 1, Add ho vaniauimdmndyah 1 tatra latiuda'duiau aval ah ^ Sayana). Sec Max Muller, op (.it , p x.
8 S.uana appears to take the first part of the sentence as independent, and as dcsciibing prdnadevah. For devatd apyeti , cf. Brhadarniqaka Upanisad, l\, 1, 2; Aitareya Brahmana, IV, 24, 5. No doubt the acc. is mainly governed by the verb, but the ptep. force of apt is too much ignored in Spcijtr, Vcdtsihc und Saitski it-Synta.x , §§ S7, 88.
9 This no doubt refers to the identity ot the sun and the self, one of the oldest forms of Brahminical monism. Sayana illustrates the doctnne by a quotation from the commentary on the Brahma Sutras, Til, 3. Sun-worship is a very early and widespread form of religion ; cf. Farnell, Cults of Greek States , TV, 143 , Lvans, Journal of Hellenic Studies , 1901, pp. 108 sq.; Manucci, Stoiia do Mogor ^trans. by Iivine), Til, 3, for its leal importance in Indra.
1 Anandatirtha explains that there arc three aims and a pftrvahhdga and an uttarabhdga. These conespond to the five forms of Visnu, Narlvana, Yasiidcva, Samkarsana, Frad>umna. Aniruddha, who represent earth, ether, air, light, and water respectively.
216 AITAREYA ARANYAKA II, 3, i-
for his friends. To him 2 who knows food and feeder a feeder 8 is born, and food is his. Food is water and earth, for of them are foods compounded. Light and air are the feeder, for by them 4 he eats food. Ether is the bowl, for in the elher is all poured. lie uho knows this becomes the refuge (bowl) of his friends. To him who knows food and feeder a feeder is born, and food is his. Plants and trees are food, animals the feeder, for animals eat plants and trees. Of animals, those who have teeth above and below and are formed like men, 5 are feeders, the rest food. They overcome therefore the other animals, for the feeder is over his food. He becomes over his friends who knows this. 0
2 . He who knows more and more clearly the self obtains fuller being. 1 There are plants and trees and animals, and he knows the self more and more clearly (in them). For in plants and tiees sap only is seen, in animals consciousness. In animals the self becomes more and more clear, because in them sap also is seen, while thought is not seen in others. 2 The self is more and more clear
7 Tasmin may refer to the uktha as Sayana and Max Muller take it. Or it may be merely a precursor of as min , in accordance with the usual preference of Sanskrit for the order sa yah.
3 i. e. a son able to cat. The second asya must, T think, refer to the father, not the son. The change of reference is too abrupt to be probable, and cither version is good sense. Sayana takes it as referring to the son. For the form a-jayate , cf. Jaiminlya Upanisad Brahmana, I, 27, 6.
4 They aid digestion.
5 Zimmer (.Allindischcs Lehcn , pp. 74-76) shows the identity of the contrast between uhhayadant and other animals, which is found in the Samhitas, with the old Latin contrast of ambidens (in Festus not «= btdens) and hfupwbovT- in Aristotle. That, however, uhhayadant originally included the first class of sicrificial animals with man, as he holds (p. 76), appears doubtful. In this passage the resemblance to man is made explicit, and this is scarcely so likely if man were natuially one of the uhhayadant class. Either anti vtdharn or the indeclihable anuvidham (as in III, 2, 3) is grammatically possible, but the corruption to anuvidham would be much easier than to anti vidhftm . Ann vidhdh is also possible. I idha occurs several times, infra , IT, 3, 4; 5. Cf. vidhdm annvidhtyatc , Maitiayanl Samhita, III, 2, 4; 10.
* In adhiva caranti the acc. is governed by adhi, a use found in Mantra and Brahmana alike (Speijer, Vedische und Sa nskrit-Syn tax , §§ 87, 88; Atharvaveda, XIX, 49, 2: ad hi vitvdny aruhad gabhird ; RV., VIII, 68,15 b : adhi tidhan navam rat ham ; Vajasaneyi Samhita, VI, 2 : adhi tvd sthdsyati , &c.). I do not, however, think it can well be construed with the gen., so I think the gen. sam&ndtiam is a partitive one, ‘of his fiiends he, &c. lor similar cases of the partitive gen., cf. I, 2, 3, n. 6, and Ilarivamia, IT, 79» I3 > where Hopkins, f.A. 0 . S., XXII, 152,11. 1, takes the gen. as local. Delbriick (Alttndische Syntax, p.441) is, I think, wrong in holding that adhi rarely has the accusative. 1 he root sthd, e.g., would not naturally take an acc. without the aid of a preposition. Cf. II, 2, 4, n. 8.
1 This is the most philosophical part of the whole Aranyaka and is a determined effort to explain the different stages of conscious life. It will be observed that the distinctive marks of man are all elements which make his consciousness into an ordered system and they imply self-consciousness, as opposed to the meie consciousness of animals, in the form of their receptivity of external stimuli. The theoiy of the soul in Aristotle, De Amina , II, 4 sip, is worth comparing. For the form dvistardm, cf. I, 4, 1, n. 11; Bohtlingk, Sachs. Ber., 1893, p. n.
1 Max Mullet renders, 1 but in others thought is not seen,’ the apparent meaning being that
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TRANSLATION AND NOTES
217
in man. For he is most endowed with intelligence, he says what he has known, he sees what he has known, he knows to-morrow, he knows the world and what is not the world. By the mortal he desires the immortal, being thus endowed. As for the others, animals, hunger and thirst comprise their power of knowledge. They say not what they have known, they see not what they have known. They know not to-morrow, they know not the world and what is not the world. They go so far, for their experiences are according to the measure of their intelligence. 3
3 . This man is the sea, 1 he is above all the world. Whatever he reaches, he desires to be beyond it. 2 If he gains the sky world, he desires to be beyond it. If he were to gain yonder world, he would desire to be beyond it. Fivefold is this man. 8 What is hot in him is fire; the apertures are the ether; blood, mucus, and seed are water; the body is earth; the breath is air. Fivefold is the air, 4 up-breathing, down-breathing, back-breathing, out-breathing, on-breathing.
some animated beings have not thought. What must be meant is that others, i.e. plants and trees, have no intelligence, and so Sayana and Anandatlrtha construe it. Itara frequently means, like aAAor and alius, others, not as opposed to a part of a species, but as another species; A./.P., VII, 101. Stones have only sattd, says Sayana, i.e. are only objective, not also subjective.
3 Sayana takes the last sentence as meaning they arc born according to their knowledge in a former birth. This, however, assumes the transmigration theory, which is not certainly known in this Aranyaka. The better meaning seems to be that taken above, which is more suited in point of fact to the context, for the idea of former birth is nowise necessary or in point. Sayana cites Brhadaranyaka Upanisad, IV, 4, 2 and 7, but this Upanisad is earlier. The word yathaprajiiam docs not occur in Jacob’s Concordance. Kausltaki Upanisad, I, 2, has yathdvidyam of transmigration. Sec also L^vi, La Doctrine du Sacrifice , pp. 96 sq.
1 The sea is typical of all unsatisfied desiics. Sayana cites Taittiriya Brahmana, If, 2, 6: kdntatn samudram aviveiety aha f sanmdta iva hi kdrnah I naiva hi kdmasydnto ’sti tta samu- drasya I The same idea appears over and again in the Greek Anthology, cf. Butcher, Greek Geniu r, pp. 266 sq. For the separation of the prefix and verb, cf. Introd., p. 57, and examples from the Aitareya Brahmana in Liebich, Pdnini, p. 24, and from Bjhadaranyaka, p. 28.
8 Ettam in R and in Sayana must stand for m in place of an assimilated //, as in II, 1, 5, n. 6. For ati-t/man, cf. Jaiminlya Brahmana, I, 42 ( J. A. O. S., XV, 234).
3 Ci. II, 3, 1, 11. 1. Anandatlrtha here repeats the identifications with the different forms of Visnu.
4 The five pranas frequently occur. No intelligible explanation of them all is possible. Prana and apdna , once originally the same, were first divided as expiration and inspiration, then as breath, and the wind of digestion, cf. II, 4, 1 and 2. Vydna 1 through-breathing or circulating air* (Eggeling, S. B, E., XLIII, 263, n. 1) is the bond between the prana and apdna. Samdna, which ‘distributes the digested pieces through the limbs* (Eggeling, p. 264, n. 1), leads to union of the two first. Uddna conducts the soul from the body at death. See Deussen, Philosophic der Upanishads, pp. 249-252 ; E. T., pp. 276-280, and I, 3, 7, n. 6. Sayana says that prana is in the mouth and nose, rising from the heart, apdna is in the lower parts, zydna in all the veins, uddna in the throat to lead forth the soul, samdna leads food and drink evenly through the whole body. Jaiminlya Upanisad Brahmana, II, 5, 6 adds avdna to the number. For further variations see on I, 3, 7 ; 4, 1. The same five as here occur in £atapatha Brahmana, X, 1, 4, 2-6, and MaitrayanI Upanisad, II, 6, where see Cowell’s
2l8
AITAREYA ARANYAKA
H 3 > 3 -
The deities, sight, hearing, mind, and speech, are comprised in up-breathing and down-breathing. For they depart with the departure of breath. He is the succession® of speech and thought which is the sacrifice. The sacrifice is fivefold, Agnihotra, new and full moon sacrifices, the four-monthly sacrifices, the animal sacrifice, and the Soma sacrifice. The Soma sacrifice is the most perfect of the sacrifices, for these five kinds are seen in it; that which precedes the libations,® is one ; then there are three libations, and the rest (of the sacrifice) is the fifth.
4 . He 1 who knows one sacrifice above the other, one day above the other, one god above the gods, is clever. This great litany is the sacrifice above the other, the day above the other, the god above the others. 1 his litany is fivefold. As a chorus 2 it is trivrt , pancadasa, sapiadaia , ekavimsa , and
notes, and Max Muller, .S'. />’. E., XV, 293. With the following, cf. Brhadaranyaka Upanisad (Kanva), I, 4, 17, where man, animal, sacrifice, and sarvam idam are all fivefold, and Taittiriya Upanisad, I, 7, I, where mind, speech, breath, sight, and hearing arc man.
6 For uttarottaZ *, cf. Wackernagel, Altindisihe Crammatik, II, 1,60. bor apt + y/i, cf. Caland, AUind. Zauberrit ., p. 18
6 That is the dikuf. 'the last is the avabhrtha udavasdniya, &c. See Ilillebrandt, Pit ual-l.it to atur, pp. 97 sq. Tt is worth noting that the Aitareya Brahmana does not deal with the new and full moon or the four-monthly sacrifices, though the Kausitaki does, cf.
Introd., p. 32. _ , . . . .
1 This section is unusually foolish. Anandatirtha exercises much ingenuity in equating the five forms of Visnu to the several members of each of the sets of five. The parts of the ulman are also dealt with in Jaiminlya Upanisad Brahmana, IV, 9, 10. See Hillebrandt,
Ritual-Litteratur, p. 100. ,
3 Sayana explains these as follows: trivrt stoma is formed by the three hymns at the beginning of the Samaveda Uttararcika, 1-9; RV., IX, 11, 1-3; 64. 28-30; 66, 10-12. The first three verses are taken from the first verse of each sukta, the second from the second verses, and the third from the third. It is called udyati. The paflcadata is formed out of one hymn, by repeating the first verse three times, the second and third once each, then repeating the second three times, and so on. The saptadaia is the faflcadata save that in the third round the second and third verses each are repeated thrice, i.e. (1) aaabc; (2) abbbe; (3) abbbccc. The ekavimia is made by singing all verses three times, except the last first and second respectively in the three rounds, i.e. (1) aaabbbc ; (2) abbbccc (or aaabccc-the MSS. vary); (4) aaabccc (or abbbccc). The pailcavimUi is formed by singing in the first round the first verse thrice, the second four times, the third once; in the second round, the first once, the second thrice, the third four times; in the third round, the first five times, the second once, the third three times, according to Dhanamjaya, or the first four times, the second twice, the third thrice, according to Gautama. (This seems to be the sense ; R’s version is corrupt and S is imperfect.) These stomas arc called paflcapaflcini (not as Max Muller, vtduti, which is the generic title of which these are species), daiasapta, and saptasaptinl , no name for the last being given. Max Muller quotes Mahldhara on Yajurveda Samhita, X, 9, for the trivrt. More in point is Sayana on Aitareya Brahmana, III, 42. which closely resembles this passage. The St. Petersburg Diet. (s.v. trivrt) gives the trivrt as consisting of one sukta, RV., IX, 11 only, see Eggeling, 5 . B. E\, XXVI, 308, 309; Paficavimfca Brahmapa, I, 99 sq.; II, 1, I ; 7, 1 ; 14, 1 ; Hillebrandt, l.c., p. 101, and schemes in Caland and Henry’s VAgmyoma.
-II, 3. 5
TRANSLATION AND NOTES
219
paticavitnsa. As a soman 3 it is gay air a, raihantara, brhat, bhadra, and rdjana . As to metre it is gay a in, usnih , brhaii, irisiubh , and dvipadd. The explanation 4
is that it is the head, the right wing, the left wing, the tail, and the body (of
the bird). He performs 5 the prasiava five times, the udgiiha five times, the pratihara five times, the upadrava five times, the nidhana five times. This forms a thousand syllables.® The verses here are recited as five orders. 7 What precedes the eighty tristichs is one order; then come the three sets of eighty tristichs; and the fifth consists of the rest. This makes a thousand
(verses). 8 That is the whole; these ten by tens are the whole. For number is
such. Ten tens are a hundred, ten hundreds a thousand, and that is the whole. These are the three metres; this food indeed is threefold, eating, drinking, and chewing. He obtains this food by these.
5. This is produced as a thousand brhaiis. Some recognize a thousand of various metres, saying, ‘Is there another? 1 let us say there is.* Some say a thousand irisiubhsy some a thousand j ago/is, some a thousand anustubhs. A Rsi says (RV., X, 124, 9), ‘ Sages in their w isdom discovered Indra dancing an anusiubh .’ 9 That denotes, they discovered in speech then the breath of Indra. He can become famous and of splendid renown. * Rather 8 he is liable to die untimely/
8 The gdyatra soman is formed from RV., Ill, 62, 10 ; raihantara from RV., VII, 3a, a2 ; the brhat fiom RV., VI, 46, 1; the bhadra from RV., X, 157, 1 ; the rdjana from RV., VII, 37, 1, according to Sayana's note; ct. V, 1, 2, n. a.
4 See Aranyaka, I, 4, 2.
c The sarnan of the Niskcvalya is the tdjana, and each of its usual five parts is repeated five times. The upadrava falls to the Udgatr and all join in the nidhana (Sayana).
6 The stobhas aie meaningless syllables, added to verses sung to make up the metre. Sec Chandogya Upanisad, 1 , 13. These syllables are marked in Samaveda MSS., but they have not as yet been satisfactorily explained. Cf. Purnell, Samhitopaniuid Bt&hmana, p. xviii; Ilillebrandt, 1 . c., p. 104, n. 15 ; Caland and Ilenry, op. cit., App. II.
7 The verses corresponding to the body, head, wings, &c., arc the first order; the three alt its follow, then come the belly and chest verses.
8 There are 1000 stobhas and also in the whole Sastra a 1000 brhatis, The rest refers to the nature of number as being measured by tens. There are nothing but sets of ten. The three * metres ’ mean, according to Sayana, the numbers xo, 100, 1000 which govern all numbers. This, however, is inadequate, as the reference is clearly to the three sets of aiitis. The reference to food is because these aiitis are the food of the bird. There is no sign that the numbers 100 or 1000 are to be treated, as specially important. Sayaim’s explanation is otherwise good. He quotes for daiatah , Panini, V, 1, 60. Anandatirtha is very weak on this point.
1 Sayana takes him anyat as the question, sad the answer. The others do not include the £ankhayanas, who also recognize a thousand brhatis. This is rather in favour of an early date; the dispute had disappeared before the ^ankhayana Aranyaka. Nona may be adverbial, ‘ variously.'
2 Sayana explains that the clouds rumbling pioduce a sound with an anusiubh in it; cf. Geldner, Vedtsche Studien, II, 304; v. Schrocder, Mysterium und Mimus, pp. 40, 41.
3 Anandatirtha takes the whole as one argument and as meaning, 'he can die when he likes.’ This is impossible. For the construction, cf. I, 1, 1, n. 4.
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Rigveda
Jan 25, 2023 21:48:59 GMT 5.5
Post by Thoithoi O'Cottage on Jan 25, 2023 21:48:59 GMT 5.5
AITAREYA ARANYAKA
II, 3, 5-
he 4 declares. For the self that is speech is imperfect, since® a man understands if driven to thought by breath, not if driven by speech. Let him produce the brha/i,* for the brhati is the whole self. The self is on all sides surrounded by members, and, as the self is on all sides surrounded by members, 7 so is the brhali on all sides surrounded by metres. The self is the middle of the members, and the brhati of metres/ He can become famous and of splendid renown, while the other® will die untimely, so said he. For the brhati is the whole self. Therefore let him produce the brhati .
6 . This is produced as a thousand brhatis. Of this produced as a thousand brhatis , there are eleven hundred and twenty-five anmtubhs} For by the larger the smaller is comprehended. A Rsi says (RV., VIII, 76, 12), ‘ I a speech of eight feet/ for there are eight feet of four syllables, ‘Of nine corners/ for the brhati 7
* Anandatirtha points out that * he ’ is Aitareya MahidijLsa 01 Mahaitareya. Sayana vaguely says ‘a wise man’. Cf. I, 1, 1, n. 5.
8 This is very obscure. The version here adopted means that the activity of manas if evoked by speech (- annsfubh) only is imperfect, but it is more perfect if evoked by breath («* brhati). Manas will then stand in its wider sense, not as an indriya , as later, cf. Dcussen, Philosophic dcr Upanisha<ls, p. 245; E. T., p. 271. This is very strained, but at least it is less absurd than (1) Sayana's version, ‘ If he proceeds with the Sastra with reference to the anustubh which is proclaimed as Vac, and not with reference to the brhati which is proclaimed as prana, then being driven by his mind he does not manage the 6astra by speech alone.’ He adds that without breath speech merely conceived is inadequate, breath being essential for any sense activity. The idea is not unlike the one adopted above, (a) Anandatirtha renders, ‘Being urged to objects of sense by prana, i.c. Vayu, and by mattas, i.e. Siva, he enjoys them, and not by voice alone.’ He read matiase because he tries to account f6r the e. Sayana must have read prune na and taken vdg as an accusative or locative, as Max Muller points out. hor the dat., which is rarely found in the local sense in the Btahmana style (Delbriick, Altindischc Syntax, p. 144), sec Speijer, Vedische und Sanskrit-Syntax, § 43, and cf. II, 2, 2, n. 7 -
0 i. e. make out that the brhati is the metre.
7 Because it is surrounded in the Sastra (Sayaiya).
1 Because meties are both bigger and smaller than the brhati.
• Sayana ignores the difficulty of this passage. Anandatirtha of course renders it, ‘ he is able to die at will.’ The text follows Max Muller’s version. The syntax yadbrhati is very common in the Aitareya Brahmana, III, 43, &c.; £ankhayana Aranyaka, 1 ,4, &c.; Altindischc Syntax, p. 564.
1 1000 x 36 syllables {brhatis) * 1125x32 syllables (anustubhs).
3 i.e. it is nine feet of four syllables and is formed by adding one to the eight feet of the anustubh. Sayana says the MS. navasrakti is chandasah. Cf. Benfey, Sdmavtda, Glossary, p. 87. The correction navasraktir, though easy, is more convincing, because of r following. Cf. Wackemagel, Altindhchc Grammatik, I, 31 ; Macdonell, Vedic Grammar, p. 68, n. 15. MSS. frequently differ in such points, cf. Whitney's note on AV., VI, 33, 2 (vyathi{s)); cf. V, 1, 1, n. 18 ; 2,1, n. 6. Note should be taken here of the readings of the Manava Gfhya Sutra, I, 2, 6: caturvimiati in the acc., and I, 23, 15 and 23: paftcaviniiaty anuvdkdn combined with Manava Srauta Sutra, VI, 2, 6 : sd ekavimiaty ayam te (see Knauer, p. xli). I confess that the possible explanation suggested by Dr. Knauer of these cases as cither contractions with omission of anusvdra or visarga or as neuters is not attractive. In the last case, as perhaps here, the original may have been as Dr. Knauer also suggests ckavimSati(h) 1 ayam te, 8 c c., with the loss
-II, 3* 6
TRANSLATION AND NOTES
221
becomes nine-cornered. ‘Touching the truth/ for speech 3 united with verse is truth. ‘I made 4 the body out of Indra/ for from this thousand brhati s made into anustubhs , which is prana connected with Indra, and from the brhati he makes speech, the anustubh , as a body. The great litany is the highest development of speech, and it is fivefold, measured, unmeasured, music, true, and untrue. A rc verse, a gathdf a kumbya? are measured; a yajns verse, an invocation, conversation, 7 are not measured; a saman or part of it is music; om is true, no is untrue. The flower and fruit of speech is what is true. He can become famous and of splendid renown, for he speaks the truth, the flower and fruit of speech. The untrue is the root of speech, and, as a tree with roots exposed dries up, and perishes, so a man who speaks untruth exposes his roots, dries up, and perishes. Therefore let a man speak not untruth, but guard himself against it. The syllable 8 om is empty and goes forward. So if
of h (as often in MSS. pausa ) and subsequent erroneous contraction. So paficavimiati{ip ) may have been written by error in the MS. and then the m dropped and contraction applied, 13 ut in verse, of course, we find clear cases of contiaction or of the use of shortened forms, especially va for iva, e.g. 3 ankhayana Aranyaka, XU, 29: puspam iva must metri causa be puspeva or puspam va , probably the former, OldenbOrg, Z. D. A/.G., LX I, 830 ; Roth, ibid., XLVIII, 682.
* Speech is anmtubh , verse brhati\ and united they touch prana. Anandatlrtha explains by equating brhati with a form of Visnu and speech with Urna!
* * He makes/ in Max Muller’s translation, ignores dham. Sayana does not do this, but he explains the sentence by the action of the Hotr, as the Aranyaka uses the third person. It only means that the anustubh is made out of the bfhati which is identified with prilna, and prana is (see II, 2, 3) Indra.
4 Sayana defines a gat hit as san'alokaprasiddhdrthapratipddikd , e.g. prdtah prdtar anrtam tt vadanti (a yajfiagdthd from Aitareya Brahmana, V, 31,6; the example is not very happy); Anandatlrtha as parasparam asamdni visamasamkkydksardni svaraniyamarahildni kharnfa- vdkydni. Cf. Hopkins, Great Epii of India, pp. 365 sq.; St. Petersburg Diet ., II, 731; Aufrecht, Aitareya Brahmana, p. 429; Bloomfield, Religion of Veda, p. 196.
0 Sayana defines as dedratiksdrupd , e.g. brahmaedry asy apo *idtui karma kuru divii ma svdpslh or rnd susupthaJj- (the MSS. vary), i. e. Asvalayana Grhya Sutra, I, 22, 2 ; Anandatlrtha as yajftdhgavdkydui. In the parallel passage, &atapatha Brahmana, XI, 5, 7, 10 (where see Eggeling’s trans., S.B.li. , XLIV, 101), kurnvyd is read, which Weber (/nd. Stud., X, III, n. 1) suggests as equal to * refrain cf. kumba , ktirlra.
7 Sayana- explains brdhmanagatd ye 'rthaiiddd yd ca rdjasabhddau parihdsddirupetiocyate sd sarvd vrthd vdk ; Anandatlrtha simply has vyarthavdk. Cf. Vedische Studien, 1 ,118,328. For nigada see St. Petersburg Diet., s. v.; Brhaddcvata, VIII, 104; Winternitz, Gesch.der indisch. Pitt., 1 ,142, n., who describes them as a kind of Yajus to summon the other priests to perform their tasks. Sayana gives as an example of a tngada: Agne mahdh asi brahmana bhdrata (—Taittirlya Saiphita, 11 , 5 , 9 > 1 ", Bloomfield, Vedic Concordance , p. 26*). For saman, cf. Winternitz, p. 146, n. 3, who renders it as originally * Bcsanftigungslied’, *ein Mittel zur Be* schwichtigung von Gottern und Damonen ;* Bloomfield, Religion of Veda , p. 38.
8 A curious piece of common sense (cf. Mr. Falconer’s advice to Pepys, Diary , Aug. 8,* 1662) interpolated to avoid the danger of the preceding doctrine that om is truth. For om as tat ha, see Aitareya Brahmana, VII, 18, and Chandogya Upanisad, I, 1, 8. The comparison with amen is of course accidental, Winternitz, Gescli. der indisch. Litt., I, 162, n. 1.
222
AITAREYA ARANYAKA
II, 3, 6-
a man says om , then that 9 is taken from him ; if he should say om to everything, he would empty himself and be unable to have delights. The syllable ‘ no ’ is full 10 for one's self. If a man should say ‘ no ’ to everything, his fame would be evil and he would destroy himself. Therefore should one give at the proper time, and at the proper time he should refrain 11 from giving. So does he
unite the true and the untrue. From their union he grows and becomes
greater. lie who knows this speech of which (the great litany) is a modification, he is clever. ‘A’ is the whole of speech and being manifested 13 through the mutes and sibilants it becomes manifold and various. If uttered in a whisper it is breath, if aloud it is body. Therefore it is as it were hidden, for what is incorporeal is as it were hidden, and breath is incorporeal. But spoken aloud it is body and visible, for body is visible.
7 . This is produced as a thousand brhafis. It is glory, 1 it is Indra, it 1
is the lord of creatures. ‘lie who knows it as Indra, as the loid of creatures,
leaves this world shaking 3 off all ties/ so said Mahidasa * Aitareya. Having departed, having become Indra, 6 he shines in those worlds. They say, ‘ If by this form he gains yonder world, then by what foim does he experience this world?' 6
« Sayana constiues as ‘he is emptied for that, viz. the enjoyment of house, fields, &c.’ This is to force the meaning of astnai overmuch ; it is a dativus incotninodi.
“ Is selfish. Sayana cites Bhagavadglta, II, 34: sambhdvitasya cdkJriir maranJd atiruyate 1
11 Rajendralala prints in text and commentary kCilena. It should be kale na as the commentary, and also Anandatirtha, shows.
13 ‘A’ with the different letters is the source of the alphabet. It may be interesting to speculate if this denotes that writing where the ‘a’ was not expressed was already known. It may be so, but it is not clear. In any case as_the date of writing is very doubtful, no great light would be thrown on the date of the Aranyaka; cf. V, 3, 3 ad fin., where the reference is clear but cogent only for &aunaka’s period, for later rcfcicncc to the akdra , see Jacob, Concordance , p. 2, and cf. Tandya Mahabrahmana, X\, i-p 2.
1 Sayana comjiares Taittirlya Aranyaka, I, 1 : na tasyese kaicanu tasya ndma tnahadyaiah \ For Indra, cf. II, 4, 3; Taittirlya Upanisad, I, 4; Kausltaki Upanisad, II, 6 ; III, 1 ; Brhad- aranyaka Upanisad, III, 2, 2.
3 This is the sense, lather than, ‘Indra is the lord’ as taken by Max Muller. Elan below is the usual Sanskrit attraction of a pronoun to the gender of the piedicate; Vergl. Syntax , III, 240 sq.
3 This must be the sense, and so both Sayana and Anandatirtha take it. Originally the word meant the decay of old age.
* The quotation ends here, it seems. The new sentence looks like a prose version of a 6loka, cf. V, 3, 2.
6 Sayana quotes Brhadaranyaka Upanisad, IV, i, 2 : devo bhutvd devdtt af>ycti | lie refers also to Brahma Sutra, IV, 3, 15, and discusses whether this deification is a hindrance to real muktiy and decides it is really a step towards it. But of course the doctrine of tnukti is not clearly found in this Aranyaka; sec II, 1, 2, n. 9; Hopkins, Religions of India, pp. 233, 238 sq.
4 For the nasal in pluti, cf. Wackcrnagel, Altindische Grammatik, I, 299, 300; Whitney, Sanskrit Grammar , § 78.
- 11 , 3 , »
TRANSLATION AND NOTES
223
The blood in the woman 7 is the form of Agni, therefore one should despise it not. The seed in the man is the form of Aditya, therefore one should despise it not. This self gives itself to that self, that self gives itself to this self. 8 They thus gain each other. In this form® he gains yonder world, in that form he experiences this world.
8 . Here there are these verses: 1 —
7 Anandailrtha has a wondciful explanation. This world and that world are both svastrirupam of Bhagavant. Sayana explains that there are six elements in the body; three, fat, bone, and marrow, are white and represent the man; three, skin, blood, and flesh, are red and represent the woman, ay am is used of the woman because she is connected with earth, asau of the man because he is connected with the sun and the upper world.
' The fact that Sayana does not comment on imasmai shows how little he can be relied on to note points in the text. The reading is quite certain, and cf. Whitney, 1. c., § 502 b.
9 This is taken by Sayana and by Max Muller as referring to the words at once preceding. But it is perhaps rather a refeicnce to the question above. Then anena will refer to the knowledge of Indra, and amuna to the human form produced by the union of the parents. Sayana seems to have been misfed by the use of Agni and Aditya into misinterpreting lokam. The tone oi the section is noteworthy when contiasted with the pessimism which the body and it> imperfections induces in Buddhism and the later Upanisads (Maitrayan! Upanisad, I, 2-4; Winternit/, Gesch der indisih . /.///., T, 224). Max Muller’s view (.S’. B. E., XV, 1 —In) that, despite its references to Nirvana (p. xlvi) and other hints at Buddhism (e. g. VII, 8), this Upanisad is anti-Paninean cannot be supported. The irregular Sandhi is merely a conscious and deliberate archaism (so perhaps also in the Mana\a Grhya Sutra, a piece of patchwork), and geneially the language is quite recent in form compared .to the really old Upanisads. Peussen recognizes the later character and style of the Upanisad, and Winternitz (p. 225) definitely lefers it to a pust-Buddhistic date. Indeed Weber {Indian Litaatiue , pp. 96 sq.) and Macdonell {Sanskrit literature, pp. 230, 231) tend to refer it to classical times, though its doctrine is no doubt earlier. The optimism oi the Upanisads is natural: what is other than the atman is miserable, but not the atman , cf. Brhadaranyaka Upanisad, ITI, 5; Taittirija Upanisad, II, 9 ; 111 , 6 ; Isa Upanisad, 7 ; Hopkins, Editions of India , p. 240.
1 The verses are probably older than the prose. They arc earlier than the tristubhs cited by Patahjali (cf. Weber, Ind. Stud., XIII, 483 sq.) and show every sign of antiquity in their metrical form (cf./. A\ A. S., 1906, pp. 1-10 ; Oldenberg, S. B. E XXX, xxxv; Hopkins, Great Epic of India , pp. 194 sq.) which is decidedly irregular. The third verses of 1, 2, 4 are jagatis, the first verse of I has only ten syllables, the last verse of 4 only 9, and even if by resolutions they are altered into 11 syllable veises, then the characteristic tristubh ending is missing. In no case arc the four verses assimilated, and indeed in no case are even two verses assimilated. The last stanza, pdda 1, is in iambic-ended anudubh, a very early verse indeed. It is of course true, as Bloomfield ( Atharvaveda , pp. 41, 43) points out, that the actual development of the anustubh {pddas 1 and 3) cannot possibly have been from \j — w — vz — vz S',
and thence to the Epic Sloka with its differentiated pddas, but that the iambic anufubh is a priestly as opposed to a popular verse with free pddas 1 and 3. But it is equally clear that the development of the iambic anustubh in the priestly circles was comparatively early and that the later verse-writers tended more and more to fall back (with sporadic cases of imitation such as in the Vimada hymns, see my criticisms a of Arnold’s Vedic Metre , in J.K. A. S., 1906,
* I may note here a small point confirmatory of my criticism of Prof. Arnold’s views. The term daksina {pada) occurs in RV., X, 61, 8, which is therefore naturally called one of the
AITAREYA ARANYAKA
II, 3 , 8-
22+
That fivefold body the undying enters, 2
That which the harnessed steeds 3 draw to and fro,
In which is yoked the trueness of the true, 4 In that are all the gods in one combined II i u
Which from the undying® the undying joins,
That which the harnessed steeds draw to and fro,
In which is yoked the trueness of the true,
In that are all the gods in one combined II2 it
pp. 484 sq., 720) on the popular attutfubh and its later development - ±L. That
development is shown in the late Mantras found in the Grhya Sutias, e. g. in thirty out of thirty-nine eases in the £ankhayana (Oldenberg, Z. D. M. G ., XXXVII, 67 sq.; S.B. E., XXX, xxxv sq.); in the Rgveda Pratifcakhya of Saunaka {S.B.E., 1 . c.); in the Brhaddevata (, J.R.A.S ., 1. c .); in the Epic (Hopkins, 1 . c.; Jacobi, Ind. Stud., XVII, 443 sq., Das Santayana (1893), and in Guntpujdkaumudi (1896)). It is quite possible and even probable that Oldenberg is right in thinking that the iambic hymns arc in the Rgveda earlier than the bulk of those hymns where the endings of the fust pdda of each hemistich is unrestricted in point of form, the period of the Kuril princes, Pariksit and Janamejaya* (Z. D.M. G., XXXVII, 65).
It is obvious that these verses are of the same type as the yajflagiUhds of the Aitareya Bralunana and A&valayana Gjhya Sutra (T, 3, 10), i.e. they were composed to illustrate and sum up the doctrines which the Aranyaka supports, and here as used are older than the work in which they occur (cf. Oldenberg, S.B.E. , XXX, xxxv-xxxvii; Ind. Stud., XV, 11). These verses form an interesting parallel to the rise of the Akhyann, in which the verses perhaps denoted the chief movements in the nariative and were fixed before the prose (or verse later) connecting parts (Oldenberg, Z.D.M.G, , XXXVII, 54 sq.; XXXIX, 52 sq., Winternitr, Gesch. der indisih. Litt., I, 89 sq.). For similar verses, see Brhadaranyaka Upanisad,
I, 6,23; Taittirfya Upanisad, II, 8, &c. In Brhadaranyaka Upanisad, II, 4, 10 > Slokas are mentioned after Vidya, Upanisads, and before Sutras in such a way as to suggest that such Slokas as here occur are denoted. Asydh is also a pre-Brahmana and Rgvcdic form, though occasionally found later, e. g. Ill, 2,3.
• This is not very clear. Anandatlrtha explains that the fivefold body is that composed of Narayana, &c., and is male and female united, in which all the gods, Nauyana, &c., are united. Sayan a explains that the breath enters the body, and the worshipper meditates on himself as identical with the breath and thus with all the gods. The five are presumably the five senses.
3 The metaphor is common, cf. Kathaka Upanisad, III, 4; indriydni haydn ahuh \ The senses are meant. Cf. Max Muller, S. B. E., XV, 12, and n. 14.
4 i.e brahman probably. At least so it was later interpreted, and the idea may well be early, though it might be enough to take it merely as ‘ the essence of truth ’. Cf. Brhadaranyaka,
II, 3, 6: aiha ndmadheyam satyasya satyam iti prana vai satyam teulm esa satyam \ For the
position of b/ ah man in the body with prana Sayana cites Fra&na Upanisad, VI, 3 : Usdni cakre
kasmin nv aham utkrdnta utkrdnto bhavisydmi kasmin vd pratidhite pratidhasydmUi sa prdnam asrjata | For the next line, cf. Brhadaranyaka Upanisad, I, 4 > 7 : atmtty evopasttalra hy etc sarva ekatn bhavanti ; other examples are given in Jacob, Concordance , pp. 260 sq.
6 The undying here is brahman , the other undying breath as in ver. 1 (Sayana).
latest hymns by Rhys Davids, Buddhist India , p. 3 °* But Prof. Arnold (Vedic Metre, p. 286) assigns this hymn to the archaic (by which he means the oldest) period !
* Cf., however, Whitney in Colebrooke, Essays’ 1 , I, 118, on legendary contemporaneities.
n- 3, s
TRANSLATION AND NOTES
22 5 '
Of speech that which is ‘yes' and which is ‘no’,
Tha't which is harsh® and that which is immense,
Laying aside 7 have poets found their quest,
1 hey, hound by names, 8 rejoiced in the revealed II 3 11
In which 0 revealed the poets did rejoice,
In it in unity the gods exist,
Casting aside all evil by this lore, 10
The wise one rises to the world of heaven 11 4 11
Neither by name of woman 11 is he called,
Nor yet by name of neither man nor woman,
Nor yet by name of man may he be named By him who fain would tell the name of breath 11 5 11
Brahman is called * a and the ‘ L is there contained. 12 This is produced as a thousand hrhaiis. Of this produced as a thousand hr hails there arc thirty-six thousand syllables. So many are the thousands of the days of man’s life. By the syllabic of life 13 alone does he obtain the day of life, and by the day of life the syllable of life. There is a chariot of the gods which destroys desires. 14 Its seat .Siiyana^cites Taittiri)a Arnnvaka, TV, 27 (AnandaArama cd,, p. 333): khat phad jahi c hind hi bhindhi handht kad iti vacah krurani \ ubbani^nu he renders dkt oiadtkam. Cf. also Apastamba Srauta Sutra, XIV, 14,1 ; 1 bllebrandt, Ritual-Utteratur , p. 166; / 'cd. Myth., TIT, 366.
7 viyfiya like namd in ver. 4 appears ‘inotncal’.
8 This merely means they rose above mere names to the unity of brahman or prana. Sayana renders ‘dependent on the letter “a” which is the name of prana\ Anandatlrtha refers to the names of Bhagavant.
9 rid met is rendered by Sayana as equivalent to ndmdyaitah above. This cannot be the case, nor can it well be for ndmdni as Anandatlrtha construes it. It must be for ndma, the last a being lengthened trtchi cansa. hor such cases, cf. Macdonell, Vedit Grammar , p. 62 ; Aufreeht, Altareya Bt aktuana, p.427; Sankhavana Srauta Sfitra, XVII, 9, 7; XV 11 I, 22, 10, even in prose (cf. Introd , p. 70) ; J. A. O. S., XXV, 98; below, III, 1, 2, n. 2.
10 By the help of brahman is Saynna’s version, and so also Anandatlrtha takes it. More probably it is ‘by aid of this doctnne*. For apahatya , cf. JarminTya Upamsad Brahmana, II, 1 ; 10, 2.
11 Sayana quotes ^vetasvatara Upnnisad, V, to (the late metre is noteworthy):—
tiaiva strT na purndtt eta naira cay am naptimsakah \ yadyac charir am ddattc tena tena sa codyate II
For the nominative, cf. passages Tike Brhaddcvala, V, 39, where I would read llaspatih with MSS. h. d. ; Rgveda Tratisakhya, XVII, 26; Taittirlja Sarphita, V, 7, 4, 4, &c.
Ja This must be taken as a clear assertion that brahman includes the individual self. Sayana says it refers to Iliianyagarbha quoting the very late Nrsrrphottaratapanlya Upanisad, V: sarvahantrndni Iliranyagarbhah \
13 Anandatlrtha explains the aksara as the female foim of Visnu, the abas (sic) as the male. As a matter of fact the sentence merely asserts he obtains brahman or prana by means of brahman or prana, as both are revealed in the syllable and the litual of the Mahavrata day, as in I, 2, 2.
14 Sayana explains this as a chariot of Iliranyagarbha. Anandatiitha renders anakama-
Q
Kill)!
226
AITAREYA ARANYAKA
It, 3, 8-
is speech, its two sides the cars, the horses the eyes, the driver the mind. Breath mounts upon it. A Rsi says (RV., X, 39, 12), * Com$ hither on what is quicker than mind,’ and (RV., VIIT, 73, 2), ‘On what is quicker than the winking of an eye.’ 15
Adhyaya 4.
In the beginning 1 the one self was this, there was nothing else blinking. lie 2 thought, ‘Shall I create worlds?' He created these worlds, water, lights,
mural) as, 1 Prana has no desires and delights in Maya * i. e. Rama. Really all that is meant is that there is a chariot, vi 7. the body, wheie prana mounts, as contained above in the verses. AnandatTrtha explains the uddhi as Rama in snake form, irotre as Candra and his wife, paksasT as Candia and his wife, raka/u as Sun a and his wife, manah as Rudra. 1 he metaphor is not rare, e. g. n. 3; quotation in Asvalayana Srauta Sutra, VI, 5 > 3 » Sankhayana Aranyaka, T, 8; RV., Ill, 14, 7, as intcipretcd by Bergaigne (Oldenberg, S. 11 . E ., XI.VI, 270) where the piaver is a chanot; Atharvaveda, V 11 L, 8, 22, where uddhi and paksas also occur, and aie rendered as above by Whitney; Maitrayam Samhita, TIT, 4, 4; Kathaka Samhita, V 11 L, 8.
is Sayana adds a long disquisition (if. Max Muller, .S’. P. E , I, 27,5, 236) on the difference of this p>(htavidya fiom that of the Brhadaranyaka Upanisad and the C'handogja Upanisad, 111 which p>ana is not related to the Mahavrala ceremony, hollowing as usual Sankara he also discusses what is the result of this piamnddya , and concludes that it leads alter death and absorption in the paramuhnan to rebirth in the hiahmaloka where aftci enjoyment of all the poweis of a deity, he proceeds to obtain full knowledge and mukti. But S*ikara ignores the* fact that muktt is not as yet known to this Aranyaka, which in its philosophic doctiine reaches only the unity of existence and the identity of the self and brahman , and which promises immortality, not liberation, to the devout. It is impossible even to say that this Aranyaka, II, 1-3, realizes clearly the doctiine that all is consciousness, though it approaches this standpoint. It does not assert that the self is unknowable as pine subject or the unreality of existentc, as is done by the later Upanisads and the Vedanta. 'Io the wliter of tins Upanisad lmmoitality meant a continuance of conscious existence, because the identity of the self and the world did not involve in any way the destruction of self. All that it involved was the destruction of what is really self from its accidents. It is of course tine that this position is not strictly consistent, but it is no more unsatisfactory than that of Vedantism.
1 Sankara, AnandatTrtha, and Sayana all expend great efforts in explaining this shoit Upanisad, II, 4-6, but they mainly deal with difficulties which do not arise if no effoit is made to reconcile this text with puie Vedantism or to explain logically its inconsistencies. The real advance on IT, 1-3, consists in (1) the fact that atman is the subject, not as before prana , puntut; (2) that atman and brahman are more explicitly recognized as intelligence, but both these points are foreshadowed in II, 1-3. Max Muller (S. B. A., I, 236) leans to the view that this Upanisad rises from the conception of life to that of the self, but tins is lather too great a distinction. This Upanisad is a little moie advanced than II, 1-3, but not much so. Dcussen (Sechzig (pan 1 shads), of course, interprets it as a later Upanisad and reads into it doctrines not contained in it. Colebrooke (Assays, I, 47 ~ 53 ) i R°cr ( 7 /ans., pp. 26-34') 5 and S. SItarama ( Upanishads , V, 1-64) follow Sankara. On idam, cf. Max Muller, S. B. E , XV, xix. Bohtlingk has rendcied the Upanisad, Sadis. Ber ., 1890, p. 162; cf. 1891^3. 85; 1897, p. 95. For Ramanuja’s interpretation, cf. S.B.E., XLVTIT, 7U 201, 206, 391, 417, 461, &c.
* This is an imitation of the Burusa Sfikta, RV., X, 90; cf. Taittiriya Aianyaka, III, 12, but, as Ueussen points out, with the essential difference that the metaphysical prius of the purusa is the atman. The view of the relation of the atman to the wuild is cosmogonic,
-IT, 4 . i
TRANSLATION AND NOTES
227
mortal, and waters. This water is above the 3 heaven, and heaven suppoits it. The lights are the sky. The mortal is the eaith, those under the earth are the waters. He thought, ‘ There are these worlds. Shall I create guardians of the world?' He formed the person, 4 taking him out from the waters. 5 He brooded 0 on him, and when he was brooded over, a mouth burst forth as an egg does. From the mouth came speech, from speech fire. Nostrils burst forth. From the nostrils came foith scent, 7 from scent wind. Eyes burst forth. From the eyes came foith sight, from sight the sun. Kars burst forth. Fiom the ears came forth hearing, from hearing the quaitcrs. 8 Skin buist forth. From the skin came foith hairs, from hairs plants and trees. The hcait buist forth. From the heart came forth mind, from mind the moon. The navel burst forth. From the navel came forth down-breathing, 9 from down-breathing death. The generative organ burst forth. From the organ came forth seed, fiom seed water.
not pantheistic. Of course the orthodox view of the commentators that the dfmd is the iivara , not vndj, and the creation is adhydropa, from 71 , 4, 1, to II, 4, 3. This is not, it is admitted by Sayana, clear from the text, but he appeals to & etasvatara Upanisad, IV, 10, mdydin itt prakrttm vtdydd , and brahma Sutra, I, 4, 23, piahriik ca pintijildd drsfdntdnu- rodhCit , besides other passages equally irrelevant. In JaiminTya Upanisad brahmona, I, 1, 1, aikuila the regular form occurs. The A.tarcya brahmana often has unaugmented pasts, see p. 56; bohtlingk, Sinks. Iter., 1900, p. 413. The next clause, here and II, 4, 3, may be interrogative or merely an expression of determination (so commentators and translator). For dpas. cf. Atharvaveda, VI, 23, 2 ; hid Stud , X, 440, n. 1 ; /. A 0 S , XXV', no.
3 The translation of Max Muller, ‘and it is heaven,' can hardly be light, and it is not supported by the commentators It is tine that heaven must come in somewhere, for it is sufficient if it comes in ns a support, and so bohtlingk and Peusscn, with Colebrooke, STtarama, Kajiiiainn, and Roer take it. Auandatntha explains ambhas as mahas and the other woilds beyond the heaven whcie the waters were originally placed; ‘the blue firmament,’ Rajarama.
4 This is the later vird; of the Vedanta. Anandatirtha calls it Biahman, in accordance with the Visnu legend. Cf. Hopkins, Ret. of India, pp. 232 sq.
5 The five elements (Sayana), brahman, &c. (Anandatirtha).
The sense of \Itap, to create by will, is pointed out by Sankara, who (cf. Wintcrnitz, Gesch.der indisch. Lift., 1 , S7 sq., 91 sq. ; Oldenbeig, Religion des Veda, pp. 402 sq.) cites Mundaka Upanisad, I, r, 9: yasya jildnamayam tapas \ The translation here is boirowed fiom Max Muller (cf. also S.fi.IC , XV, 28, n. 2). For yathdiufam below, cf. JaiminTya Upanisad briihmana, ITT, 14, 8; JaiminTya briihmana, II, 12. There are sets of three, the organ, the activity, and the natural phenomenon corresponding, which is later called the presiding deity. See e. g. the Anugita, Mbh., XIV 7- , 1119 sq. F01 this si dikiama, cf. Chandogya Upanisad, VI, 2; TaittirTya Aianyaka, II, 1.
7 Prana here means clearly the power of smell. Originally (1) it meant the breath in the widest sense, from which it caine to denote (2) life or the pnnciple of conscious life, as frequently in II, 1-3. On the other hand, (3) it was narrowed down to denote one of five prana r, IT, 3, 3, and these pranas were contrasted with manas and the imlriyas , though in death or sleep the fundamental character of the pranas came out. (4) The sense ‘ smell * is an independent and not very common development. (5) Another development applies it to all the organs of life, e. g. eyes, nose, tongue, sec I, 3, 7,.n. 6. Cf. Sdnkkayana Aianyaka, p. 21,11. 1.
8 Anandatirtha explains them as Indra, Yaina, Varuna, and Kubera.
9 Apdina here has the other meaning of down-breathing, not inspiration, but breathing,
Q *
228
A IT A REV A A R ANY AKA
II, 4, 2-
2 . These deities 1 being created fell into this great ocean. 2 He troubled him
with hunger and thiist. The deities spake to him, ‘Grant us a place, where
we can lest and eat food/ Tie led a cow 3 for them. They said, ‘ This is not
enough for us/ He led a horse for them. They said,‘This is not enough/
He led man 4 to them. They said, ‘Well done!' 8 Man is indeed well done. He said to them, ‘Enter according to your places/ 8 Then fire, 7 having become speech, enteied the mouth. Air, having become scent, entered the nostrils. I’lie sun, having become sight, entered the eyes. The quarters, having become hearing, enteied the car*. The plants and tices, having become hairs, entered the skin. The moon, having become mind, entered the heart. Death, having become down-bieathing, entered the navel. The waters, having become seed, entered the generative organ. Hunger and thiist said to him, ‘Grant us two a place/ He said to them, ‘ To these deities I assign you, I make you sharers
or wind, in thr lower part of the body. Cf. on II, 3, 3, and II, 4,.3. Rajnrama takes it as 'air inhaled by mouth, not through noitnh'. Colebrookc has ‘tlx* air drawn m by deglutition’, explaining that swallowing was consideicd a paiallel to inhaling. Cf. Z. D. M. G ., LV, z()\ ; LVI, 556 ; /. A. O.S , XXII, 249.
1 This section 1 rally reveises the fonnei section. There atman produced the worlds, then pinusa and the deities. The deities now enter into punna. Compare the common process 111 the Ihahmanas wheie the brahman creates the world and then enters it, but here the deities have no cieative power, and the section only seems to show the leciprocal dependence (cf. Wmteinitz, G'euh. tier indhih. T.ztt., T, 218, 219) of the doilies and the senses, of the great cosmic forces and the microcosm. I take the subject of action to be the at man thioughout, so do Sankara and Sayana. Roer apparently takes furnm as subject of all save the first two sentences. Coleluooke appaiently lead abhyauhan and so makes the at man alone subject and object in the sentences.
2 This must mean the ocean of being, from which purwa is evolved. Sayana says into the virdj , but this seems less probable. The v. /., below, aianayiipipdse is the form in the brlmdarnnyaka Upanisad, while ip Taittiriya Aranyaka, IV, 23, a (an ay a ut pipdsd ca is found. Cf. Aitarcya brahmana, VII, 15: aianaydparltah ; Aufrecht, p. 431; llohtlingk, Saihs. Bcr ., 1900, ]>. 418.
* because it has no upper teeth, says Sayana. He is, however, right in quoting TI, 3, 2, as showing the real reason for the preference of man, as the most intelligent.
* The commentators Anamlafirtha and Sayana, who often follows him, Colebrooke, followed by Roer, Max Muller, and Deussen, explain this pitrusa as different from though allied to the purusa of II, 4, 1. This haidly seems likely, and the confusion of thought is just as great on the former theory as on the latter. The exact parallelism with IT, 4, 1, of what follows is against their view. For the particle su, cf. J\ A. O. .S'., Apr. 1803, pp. xli-xliii.
6 fsankara suggests it may mean ‘self made’ (cf. Max Muller’s trails. (.S’. B.E., XV, 58) of TaittiiTya Upanisad, II, 7) because man is created by his own illusion, or that he is the ‘abode of all good actions’, which S. Sitaiama in bis tians. accepts. Max Muller (.V. B. A'., XV, 20, n. 4) equates \ 7 >a° and suktta as —deeds pci formed by oneself and believed to be good.
* Cf. Jaimuiiya Upanisad brahmana, 1 , 18, 3, which may be borrowed.
T This means, Sayana says, that m the absence of the deity, the faculties cannot work. He quotes brahma Siitra, II, 4, 14: jyotirddy adhidhdnam tadamanat I Jaiminiya Upanisad liialiHiana, IT, 11, 12, seems reminiscent of this passage.
229
-11,4.3 TRANSLATION AND NOTES
in them. Tlieiefore to whatever deity an oblation is ofleietl, hunger and tliiist are partners in it. 8
3 . He thought, * There are these worlds and the guardians of these woilds. Shall I create food for them ? ’ He brooded over the waters. 1 From the waters brooded over form 2 was born, ^’he form that was born was indeed food. The food when created sought to go away. 3 He was fain to seize it. lie sought to giasp it with speech. He could not grasp it with speech. Had he been able to grasp it with speech, man would have enjoyed food by utteiing its name alone. He sought to grasp it by scent.' 1 He could not grasp it by scent. Had
he been able to giasp it by scent, man would have enjoyed food by scenting
it alone. He sought to grasp it by the eye. lie could not grasp it by I he eye. Had he been able to grasp it by the eye, man would have enjoyed food by seeing it alone. lie sought to grasp it by the ear. ITe could not grasp it by the ear. Had he been able to grasp it by the car, man would have enjoyed food by healing it alone. He sought to grasp it by the skin. ITe could not giasp it by the skim Had he been able to grasp it by the skin, man would have enjoyed food by touching it only. He sought to grasp it by the mind. He could not grasp it
by the mind. Had he been able to giasp it by the mind, man would have
enjoyed food by thinking of it alone, lie sought to grasp it by the generative oigam He could not grasp it by that organ. Had he been able to grasp it
8 Say an a, following Aimndatlrtha, explains that, as hunger is mitigated by the knowledge of its (i.e. food’s) proximity, or by heaung of it, so the senses all appease hunget and thirst. Sankara’s view is that the sensations become eaters by shanng in the deities, i.e. fne, &e,, m the body and in the world; so they shaie ui every offering to a deity (l. e. the deity and the worshipper both eat).
1 The five elements (Sankaia and Say ana).
term or o:ganisrn, as Raj.tram a translates it, is natural, not something imposed on matter, and it plays no such pait in Indian thought as in Greek. Even the Buddhist nipam is not a pregnant conception.
koer leads nadat y ‘ crying,’ so Rajardma, and see cut. notes. Sankara explains ‘that mice, <Src., try to run away from eats that eat them', lie takes ajighannat as, ‘it sought to mu away,’ and this is followed by Sayana and Anandatirtha and by Visvesvaiatirtha, besides being accepted by Colcbrooke, Rocr, S. Sitar.una, and Rajarama, Max Muller, and Deussen. But that this is coircct seems veiy unlikely. Rather it may mean, 'He sought to stukc, grasp it, which idea is later developed in detail. This leaves the exact sense of pat an difficult. Tf it is neuter, cf. Whitney, Sanskrit (jrawmar, § 1117; Jaiminlya Upanisad Biahtnana, I, 2,
4; 6, 1 ; Knjha Upanisad, 11,4, 1 i Maitrayanlya Upanisad, VI, 17; Ocrtcl, /.A.O.S., XVI, 226. But if it = to no puipose (cf. Altaieya Brillunana, III, 46, 2; Jaiminlya Upanisad lhahmana, I, 2, 4) a tolerable sense is made as masculine. But I picfer Bohtlingk’s atyaji^amsat; cf. Roth, Z./J.il/.G., XLVlir, 106 in. if at at is nom., cf. Introd , p. 56. In Mdnava Gihya Sutia, 1,12,5, occuis: athainau dadhtmadhu samafnatal/, which Knauer (p. \liv) defends by quoting the Aitareya Biahmana passage (VII, 22) and, Kuusltaki Brahmana, XXII, 1, and by the fact that na in Pali occurs in the nora. (cf Muller, Pah Grammar , p. 88). Bohtlingk, Sachs. Ber , 1896, p. 155 ; 1900, pp. 41S, 428, denies tlm use.
4 As above in II, 4, 1. For a rather snmlai list, cf. J.iiiiiini)a Upanisad Brahunim, T, 60.
230
AITAREYA ARANYAKA
II, 4 , 3-
by that organ, man would have enjoyed food by sending it forth alone. He sought to grasp it by down-breathing. He obtained it. 5 Thus it is Vayu who lays'hold of food, and Vayu is he who lives by food/ 5 He thought, ‘How can this be without me ? ’ 7 He thought, ‘ By which way 8 shall I enter ? ’ He thought, ‘If speech distinguishes, if scent smells, if the eye sees, if the ear hears, if the skin feels, if the mind thinks, if down-breathing digests, if the oigan sends foith, what then am I? 1 Having split open the top of the skull he entered by that door. That door is called vidrti, the place of happiness. 9 There are three 10 dwelling-places of him, three dreams, this dwelling-place, and this, and this. Born he looked tlnough all beings, to sec whether any one wished to proclaim
c Vayu is derived from dvayat. The use of this causal foim is confined to this sense, but is found both in Samhita and Biahmana. The sense is perhaps ‘ consumed * rather than ‘ seized \ Possibly d vi is the source (Monicr-Williams’ Ditt.), but this is less likely; cf.J.A. O.S., XVII,
53; hid. Stud, XV 1 IT, 24. _ .
« Or he who gives life by food, as Sri}ana and Anaudatirtha take it, quoting Brhndaranyalca Upanisad, II, 2, 1 ; annum dim a , IV, 3, 6, and Knnstlaki Upanisad, 111 , 2. Sayana dcscnbcs the passage as Uwfodhmane. hoi the long scries of conditionals, ef. Whitney, Sansknt Grammar, § 950;' Del brack, Altindische Syntax, p. 366; Speijei, Vedtuhe und Sanskrit - Syntax, § 198* These cases are all normal: they nfer to a past unreal condition, for the aet of creation is not conceded as continuous, and cornspond to the Latin pluperfect subject or the Creek aorist indie, in protasis with av with aorist 111 apodosis. Mho form ag/ahanyat is rcmaikable ; cf. Artaieya Bnihmnna, VI, 24: paryagrahaisam ; ibid., 35: pratyajagrabhaisam, and see Whitney, Sanskrit Grammar, §§ 904b, 1068a, for otliei cases of the anomaly. The Supnriudhyfiya also contains the form a^rahaham, Wackcrnagel, Altindische Giant mat tk, J,xxxii; see Mantiapatha, II, 8, 3 , agrabhaham \ cf. Bohtlingk, Z.D.M.G., LIV, 511, with Bloomfield, ibid., XLV 111 , 577 * JA. O.S., XXV, 135.
7 Sankaia illustrates by the metaphor, ‘Unless the lord the city keep, the watchers watch in vain.’ There must be’the soul in the body. Sayana compares Brhadaiair>aka Upanisad, III 4, 1. Contrast with Aristotle, Ik Annul), III, 5, is interesting.
>K i.c. by the tip of the foot, as in IT, 1, 4, or the skull. Sayana connects the former with the karmendriyas, the latter with the jildnendriyas. Anaudatirtha icfers to a variant in Sankara’s commcntaiy antar for atah. It obviously must have been wiong, but it is woith noting that fsnnkaia’s text was not vciy complete or ceitain. It is notewoithy that here we have no hint of karman (cf. Bihadaranyaka Upanisad, 111 , 2, 13 sq.; IV, 4, 2-5).
9 So called because connected with llaii, says AnandatTrtha. The Janmnlya Upanisad Brahmana knows a nandana sdman and Samaveda, II, 631, a nandana svarga .
10 These three aie variously interpreted. Sankara gives two explanations. Ihc nist is that of right C } e inner mind, and ether 111 the heart. AnandatTrtha explains ihc mind as in the throat, and identifies the heart with the ether, lie thus gets, in his own commentary, the triad, right eye, throat, and heart, and so Colebrooke. Sayana as often follows him rather than Sankara, and after him cites the Brahma Upanisad, III: nclre jdgantam vidydt kanthe svapnam samd- dnet \ s us upturn hrdayasya til (al. hrdayastham ) I Sankaia and the others explain the states as of waking diearning, and deep sleep, for all are sleep as compared with true knowledge of brahman (^cf. Kaivalya Upanisad, XII). The other explanation is that referring to another birth, \i 1. one’s own body, and those of one’s mother and father; this is no doubt quite wrong, but Sayana reconciles the two theories by assigning two kinds of samsdra, dinavy a - vahara and janmantarawikdra , to which the theoiics coirespond.
-II, 4 , 3
TRANSLATION AND NOTES
231
another self. 11 lie saw this person only as the most widely extended brahman }' 1 1 have seen it, so he said. Therefore he was Idamdra by name, he was indeed
11 Sank.11 a does not explain this passage. AnandatTrtha says that either he regarded it as clear or his copyists (cf. n. 8) omitted it. His own explanation gives us a choice. (O lie identified himself with creatures because he did not see the true self, i/i being used in the sense of yanndt, or simply, he identified himself with creatures: he did not see the true self, iti marking the close of the adhyaropa section. (2) The adhydiopa ends with d? K a\atha iti, and with sa jata begins the apavdda. He examined the creatines separately, wluihei they had jr <attah saita or not, and concluded that ‘there is nothing that 1 can call different from the tine self’. Vadiydmt is given ioi vdi'adiuit. Sa) ana follows this one of Anand.itTxtha's explanations, using some ol the actual words. Colebrooke has, ‘ W hat else ' s but him) can I here nflinn (to exist)?’ S. Sltarama renders, ‘How should he speak of any other?’ and Rncr has, ‘How could he desire to declaie any other thing difleient fiom him? ’ lxajaiama, ‘ Can any (element) here call (the luler) diffeient?’ Max Muller and Dcussen tender, ‘ whether anything wished to proclaim here another self.’ This must be right, or peihaps the subject should be ‘any person’, the difference is, however, slight. This veision is suppoitcd by AnandatTrtha in Ins own commentary, ilia bhilttat anyam matto ’nycun pravarlakam vdvadi^at him vadd, says Yisnu. / avadisat cannot refer to the subject of abhivyatkhyat and anyam must lefer to almdnam. I'avadrsjit may be an intensive aoi. subj' , or the inj'unclivc of a desid. irom the intensive, both rare forms (Whitney, Sanskrit (dammar, §§ 1019, 1025). ISIlakaiifha thinks this passage is n ferred to in the Moksadhnrma, Mbh., XII, 10060, no doubt wiongly, see 1 >eussen’s tians., p. - 193 . f or abhivyaikhyat , nbluvyaiksat should eertainly be read. The confusion between khy and ks is vciy fiecjucnt 111 all sorts of MSS., cf. Weber, Ind. Stud., IV, 273; Hillebi.mdt’s notes on Sankha)ana Srauta Sutia, IV, 12, 10; 15, 1 ; Gobhihi Grhya Sfifra, I, 3, 18 (Oldenberg, S'.E.E., XXX, 21); Knauer, Mdnava Grhya Siltia, p. xxxv; Seheitelowitz, Die Apokiyphen dcs Rgreda, pp. 174, 175, and at great length in his forthcoming work, Znr Stammbildun &c , on kicchra ; Z.JKM.G., L, 42; \\ ackernngel, Altindisehe (//ammatik , l, 136; Epi^r. Ind, IV', 122, piakhyiihtam for p> aksdlitam. The Nirukta, III, 20, already recognizes it and uses it in connecting V khy a with iksa. On the other hand T, a South Indian MS., has the correct °lait, though peihaps only by conjecture. Rojai.lma gives the Imin as Vedic for abhivyakhyat, and no doubt a coni used remembrance of such a form may have helped to keep the absurdity 111 the text when once it had fenced its way in. Vdvadisat he gives as let of */vad. For dtmd lie accepts the etymology from *Zat, the ‘motor’ or ‘vital loicc’. Gcldner ( Vediscln * Studien, ITT, 116, 117) adopts the etymology of Weber and Garbe {Pie Sd mkhy a- Philosophic , p. 293) of lit man from >y /at and so denoting (1) the wandering wind, (2) the samsdnn soul, whence come the other meanings, person, self, body, nature. It is quite possible that the soul and the wind were deemed to be closely connected there arc plenty of parallels—blit of corn sc in this case we cannot take samsarin in the technical sense. The moic usual derivation is from \/an (Roth), while Deusseu {Allg. Gesch. rfer Phil., I, 1, 285 sq.) pielcrs to deii\e diman from two pronominal stems. No explanation as yet offered is satisfactory, since none explains Vedic tmand, Sc c. (Wnckernagel, Altindische Grammatik , I, 6r). Ilohtlingk’s conj. vdva dikt, ‘ to see if it referred to any one save himself,’ is good, but not essential.
12 The commentatois all read brahma separately, and though the sense would be much the same this is better than to take brahmatatamam (with S text) as one word. The commentators and translators all agree it is for tatatamam , and Dcussen compares dumisprapa/aram in Cbandogya IJpanisad, V, 10, 6. We may also compare navamam ( — nava/amam according to Max Muller in RV., V, 27, 3, see Oldenberg, S\ />. E., XLYI, 422) Varunavdyvitamam for 0 itatamam in V, 3, 2, though there the Jaimimya I'pani^ad Hi al un ana, T, 10, 1, leads pari-
232 A 1 TAREYA ARANYAKA 11 , 4 , 3 -
Jdamdra by name. Him who is Idamdra they call Indra 13 mysteriously. For the gods love mystery. 14
Adhyaya 5.
Jn man 1 he is from the first as a geim. 2 That seed is strength gathered from all the limbs and he thus beais a self in his self. When he connects the seed to the woman, then he causes it to be bom. That is his first biith. The seed becomes the self of the woman like one of her own limbs. Therefore it huits her not. She nourishes the self he has given her there. She, as nouiisher, is to be nourished. The woman bears the geim. The man before the birth of the child and thereafter 8 supports him. When he supports the child before its birth and
yatanam , and foi a large number of somewhat similar (but olten doubtful) eases, Wackernagel; Altmdisihe Grummatik, T, 280; II, i, 128; Macdonell, Vedic Grammar, pp. 58, 59; Bloomfield, P. A.O.S., April, 1893, p. xxxv; A.J.P. , XVII, 416-418. Otherwise it might be translated ‘just that’ in accordance with Panint, V, 3, 93, for which use Bliilgavata Bur ana, X, 36, 28 is also cited ; so Bohtlingk, and in (’h.iudogya, /. c. t ^ta/ia is now read.
13 bor Indra as a designation of at man cf. II, 3, 7, n. 1. For adarUxm, L<*vi, p. 107.
14 The phrase heic occurs m Aitaicya Bialnnana, III, 43, 1 : ity aiaksate paroksam parok - uxldmd hi dev ah ; a similar but characteristically slightly different phrase occurs repeatedly 111 Satapatlia Brnhinana, VI-X, but not in I V ; Weber, hid. Stud, XTII, 268; X, 127. Cf. also Ui had.lt jrny.ika Upanisad, IV, 2, 2, where Indra is mjsteriously called Indha as the person in the light c\e, for the same leason as heie. \\ intemitz (Gc^eh. dcr indiu/i. I itt, I, 161'I happily coinpaies the ruldlis found in the Rgveda, the Atharvavcda, and the Yajurveda. The gods require amusement as well as reverence. So also the gods must have animals to play with (Macdonell, Vedic Mythology, p. 148; Gldenbeig, Religion des Veda, p. 74, and Keith,y. R. A.S., 1907, p. 936). Other examples of obscuiity aie Satapatlia Brahmana, VI, 1, r, 2; VII, 5, 1, 22 (\\ internit/., p. 177)- Mso Wintemit/, Manltapdtha, I, xxix, 11. Sankaia sums up the lesult of this chapter in an interesting and polemical discussion of the atrnan as eternal and unthinkable subject (U, pp. 50-64, tians. by S. STi.Iiaina, pp. 39 49); but what he says bears rather on his system than on the Upanisad. See also Levi, La Jbet/ ine du Sae/ifuc , p. 38, n. 6.
1 Sayana following Sankara thus sums up the icsnlt of the Upanisad in the intioduction to this Adhjfiya. There is (1) In ah man undeveloped and truly real; (2) then adhyaropa m (a) the fourteen woilds in b/ahmans egg, (b) vtrdj who regards the worlds as Ins body, (c) the indnyas arising in his body, (d) the presiding deities, (e) the subjects of the indriyas including man, (f) the food of the deities and its appropriation, (g) the thiee states of the self; (3) the apavada , beginning with sa jdtah and ending with the end of II, 4, 3. This section takes up as regards other biiths than the present the question of the three states of the soul. This section seems to be referred to in the Moksadharma, Mbh., XII, 10862, and 9494. Cf. Satapatha Brahmana, XI, 2, 1, 1 ; Levi, p. 107. For the egg, cf. Coinpcr/, Greek Thmke/s, I, 93.
u This simple and early narrative should not, of course, be explained by the paiiidgnixddyd ns Sayana proposes, but is much earlier in conception. Anandatiitha explains the whole as a question of the diffeient manifestations of Visnu. The edd. except Sitaiama and U and Rajarama punctuate at retas, but the comm, and the parallelism yad etad—tad etad gre .in favour of the other punctuation. The sense is the same. Bohtlingk’s enam ( - dtma/mm) is not essential.
5 The commentators here differ. Sankara and Aiiaridatlrtha in his likd take (1) janmano 'gre as ‘before bnth’; (2) agra era as jdtamdtram ; (3) ad hi as ‘after birth’. This seems prcfeiable, except that a^/a eva must be considered as explained by janmano 'gre. Anarnla- tiitha m his bha)ya explains (1) as above; (2) as agryah , sa/vaguudgi yah ; ^3) ad hi as
-II. 5
TRANSLATION AND NOTES
=33
thereafter, lie suppoits in tiuth himself, for the continuation of these woilds. 4 hor thus are these woilds continued. This is his second biitli. This self* is appointed for holy deeds. The other self having 1 done its duty and attained old age dcpaits, and departing lienee is born again. This is his third biith. 6 A poet says (RV., IV, 27, 1), ‘ Within the womb, I learned all the races of these gods. A hundied bia/en lorts 1 entrained me, but like a hawk 1 escaped swiltly downwind.’ 7 Vilmadeva lying in the womb thus de clared this. Knowing this, he
adhtkatvena. Savona renders (1) agra era as piasavat piag eva ; (2) janmano 'gre as prasavad urdhvam ; (3) cuihi as adhikatvena , apparently bon owing this fioni Anandatlitha s bhasya. The seivices befoie and alter birth which Rajarama Ramakisiia Bhagavata alone recognizes, as appaiently also Colebiooke, are explained as the iiouiislnng the mothei and pel funning the usual ceremonies before and after bnth. It is just possible, liowcvei, that adlnbhavayati is the verb, and the lefeience is only to what is done befoie bnth. Bohtlingk omits agio,
4 Contrast the late and elaborate passage m K.uisTtaki Upanisad, 11 , 15. The passage, JaiminTja Upanisad Bialnnana, 111 , 11, is fundamentally different.
6 lliat is the son. 1 he following passage is quoted by Sahkaia on Bihadaiamaka Upanisad,
P- 307 ;
6 Sank a 1 a explains that as father and son aio one a f Rian (cf. V, 3, 3), the three births aie correct. Sayana sajs either (1) the atman being one, it has thiec huths, two as son, one as father; or (2) the two births of the son have analogies in the case of the father and that of the father 111 the case of the son, so that each has thiee bmhs. The thud bnth is taken by the commentators as icbuth 111 heaven, hell, or in the woild of men. Probably, as theie is no proof that the Upanisad knows the doctrine of transmigration, it rcfcis to being horn m the next world, an idea familiar 111 the Bialunanas (cf. Macdoncll, i'edn Mythology , pp. 16S, 169 ; .Sanski it J Alt'ratine, pp. 223, 2 24) which diltcrs essentially from transmigration, i. e. bnth into this world again, see JUeussen, Philosophic dcr Upanishads, pp. 294, 295; K. T., pp. 325 sq ;
I. evi, pp. 96, n. 1, 97, 11. 1; 11 lllebiandt, Ped Myth , II, S; contia, Gcldncr, Vcdische .S iudien,
II , 288 ; Bohtlingk, Satin. Per., 1893, p. 92. For vayo-gata, see Wackernagel, Altindiuhe (lrammatik , II, 1, 190.
7 This veisc is veiy obseme in this connexion. Sankara, Anandatiitha, and Sayana all explain
it as refemng to the innumerable bodies thiough which Vamadeva had passed until he obtained inukti thiougk knowledge. This meaning cannot be got fiom the passage. The context seems to show that it only means that Vamadeva. knew the ilnce bulbs ot atman , and so escaped and became immortal. The doctrine of niukti is not appaiently known to the wilier of the Upanisad. If it wcie, it would be made clear. I* 01 the meaning of the verse in the original 1 f. Pcigaigne, Rcl. Ill, 322; Kggeling, SHE., XXVT, xx, 11. 1; Roth, /.. I), A/ (/ ,
XXWI, 353; llillebraudt, Zed. Myth, 1 , 2S2 ; and especially Bloomfield, J.A.O..S., XVI, 1-24, who explains the in)th as icfcrnng to Agin. When the cloud is lent in the storm, the lightning (=(yena) bleaks fiom the cloud and simultaneously the Soma flows upon the earth. Sayana in his Rgvedic commentary follows this passage. On RV'., IV, 26, i, Sayan a says that Vamadeva, who had in his mothei's womb the knowledge of Brahman, sets foith that knowledge of the identity of himself and Brahman, in the verses ahum Mauur, &c. (so Satapatha Brahmana, IV, 4, 2, 21 and 22V So [Sayana] on Athaivavcda, XV 1 IT, 3, 15 ; sa khalu garbhdvastha eva saint ntpannatattvajfianah svasya sdrvufmyain anuuinuladhau. Sieg {Die Sagenstoffe des Rgveda, pp. 76 sq.J holds, 110 doubt, rightly lhat the idea is not found in the RV. passage, but no conclusion as to the prionty o( the Satapatha Brahmana, l.i. t can of course he drawn fium the fact that no mention is theie made of the legend, which ma> quite well have been known to the Satapatha, though not icfeircd to. Ills veisiou
234
AITAREYA ARANYAKA
II,
stepped foitli after the destruction 8 of the body, and having enjoyed all delights in the world of heaven he became immortal. 9
Adhyaya 6.
Who is he 1 whom we meditate on as the self? 2 Which is that self? That by which one secs, by which one hears, by which one smells scents, by which one foims speech, by whuh one disciiminates sweet and sour? That which is the heait and the mind, 3 perception, injunction, understanding, knowledge, wisdom, vision, fitmness, thinking, considering, helping, memory, resolution, will, breath, love, and desire ? 4 All these are only names of knowledge. 5 That (self) is
(pp. SS S(| , cf. Pischel, Valin/ie Studicn, I, 211 sqA of this verse takes the last part as meaning, ‘Then came the eagle; thiongh the swift one {javani as an adj.) I escaped,’ the speaker being (as in IV, iS; Indra himself. Sicg reconstructs the myth as one in which Tndra even before both desires lordship over the gods, who theufoie try first to prevent his birth and then seek to rcstiain him, until he escapes by the eagle’s aid. This is very ingenious but not proved.
8 Sa) t) abhanddt accoiding to AnandatTitha. After death, Sankaia and .Say an a. This seems cutniu and is followed by the translators including Sitar.uua and Kajaiama.
u The end ol this section is, Say ana says, to produce disgust with the body and with the scries of liws undergone by the unenlightened. There is no trace of this in the original. Kajaiama Ramakrsna Bh.Ignvnta has an oiiginal view of this section (ed., Bombay, 1898, p. 7). lie takes it ns (haling with (a) the seminal soul which as Iransfeiied has its first buth, (b) the second birth as a human being, (c) death and rest in the indestructible heaven.
‘ The third sleep is the sleep ot death beginning in this, and ending in the heavenly world.’ This veision ol the Upamsad—though coloured by Christian influences—vet seems to me to recognize the faet that transmigration is not refeiicd to. Similaily he derives from 11 , 4, 3 that the human brain is entered by the highest spirit and so becomes worthy of life.
1 This Adhyaya is the final answer to the questions proposed; upasmahe may also he translated ‘worship’ or ‘seivice*. Colebrookc takes it: ‘What is this soul? that we may worship hnn.’
3 Max Muller and Bohtliugk read ko yam, but .Sankara undoubtedly took it as ko 'yam ; and though awkward the constiuction is not impossible, cf. KV., Vlli, 4, V., XV,
257. Kata) ah no doubt refers to the two views ol at man hinted at in IT, 4, 3 and here
developed as a mere spirit or a central function.
3 The idea that tlieie is one central function is clearly heie developed, and this denial that the sciisls, Sec. aie essentially different is cieditable to the thought of the Upanisad. It is the idea developed in the Thcactetu r, 184 sq.; Republic , 533 sq. Cf. Kausltaki Upanisad, 111 ; Kihadarnnyaka Upamsad, T, 5, 3, which is the famous asseition that it is by mauas man secs
and hears.. See Deussen, op. cit., p. 246; K. T , p. 273. Sayana endeavours to disciiminate
fudayam and mauas as btiddhi and mauas, but Sankara regards them as one. The constiuction is eleaily as taken in the translation, though Koer and STtarama differ.
* That these teims, which icmind us of the later meaningless Buddhist repetitions, had ever any definite meanings is most impiobablc. Sankara rendeis them thus: samjildnam — u tanabhdvah, ajiidnam — Hvarabhdvah, vijilanam—kalddiparijfldnam, prajfidnam —pra/flald, rncdhd = yt anthadharanauima) thyam, dr stir = indriyadvdrd sarvavisayopalabdhih, dhrtir - dhai anarn, maltr = mananam, manful = svfitantryam, jutis = cetaso rujadiduh hhitvabhdvah, snntih - smaranam, samkalpah =* iuklakt y/ddibhdveua samkalpanam riipddindm, kratur - odhyavdulyah, asuh = prdnanddijfvanakriydnimittd vrttih, kdmah = asamnthitavitaydkdnkw t> yja, 7 edab - strnyalikarddyabhilasah . Anaiidatirtha’s explanations arc, in order, samyak/fidna,
►II, 6
TRANSLATION AND NOTES
235
brahman , e Indra, Prajapati, all the gods, the five great elements, 7 earth, air, ether, water, lights, .all these and those which are mixed with small as it were, 8 seeds of \arious kinds, born of eggs, born from the womb, boin fiom heat, 0 born from germs, 10 horses, cows, men, elephants, and all that breathes, whether it walks or
dtatajildna , lavidhajildna , prakt dajildna, avhp> dajnana, datiana, dhdrana , tndsn pra wanes n tatalvdn nmli/i , brahma duidni itatvam , sarvaptemna, sarresu deiakalem svat iipesu <a saniam ramatc , satvaklpli, san'akatrtvam auina, amrtananda , svatanttatva. S.lvana borrows fiom both; he refers samjiidnam to samyak , inedha to grant hatadaj thadhiii ana/n , juiih to 01
as in Sankara, samkalpah to tiw/nhine 'pi raduni samyaktvena kalpanam ; for the rest he follows faithfully Sankara. Kajaiama icndcis : ‘ consciousness, dncction, sagacity, intelligence, retentive povvtr, understanding, courage, power of thinking, freedom of thought, intrepidity, memory, will, capacity, wtality, ambition, obedience.’ bohtlingk makes these subjects and p/ aj fid net ram pi edicate.
5 This may fanly be construed as an assertion of the pie-eminence of knowledge. The parallel passage 111 the Kausitaki Upanisad, 111, is clcaily later, for it combines elaboiately the doctrine of prana (*ee II, 1-3, above) and that of prajiid. The relations cannot be reveised.
6 Possibly masculine as Sankaia, Anandatirtha, and Sayana think, followed by Colcbiooke, Koer, Sltaiiima, Rajuuima, Max Muller, bohtlmgk, and Dcussen. but this is not necessaiy nor likely in view of the neuter below, and brahman (111.1 is not found as a deity in the Aitaicva bruhmana (but only as pnest, p. 6<S). The oceuircnce 111 MaitrayanI Samhitu, II, 9, 1, is interpolated, v. ftclnoeder, hid. Lit ., p. <;r, n. 1, Muir, Sansk. 7 'twts, V, 323, (in<ls the masc. in various Satapatha passages, unnecessarily, but it ocaus, c. g. Kausitaki Upanisad, 1 , 3. The masc. is naluial and is helped b) the following masc.
7 r l his passage is idled on by Dcussen top, cit,, ]>. 16S; K. T., pp. 1S3, 18C) in suppoit of his view (accepted by Macdonell, SamAnt I i(e>a(utc , pp. 217 si], aud Wnilcinit/, (JiSih , der uidisch. I tit., T, 205) of the lateness of the Aitaieva Upanisad. but there is nothing in the expression itself to demand a late date, and the fact that the version in the Upanisad of the ueation is so detailed, instead of being a proof of lateness, may rather be consideied a sign of eaily date, when the ueation still was considered a real act and the doclune of the omnipresence of la ah man as consciousness was not so fully developed. The passages, bihailrunnyaka Upanisad, 1,4,7; Ch.uidogya Upanisad, VI, 2,3, both contain a reference to name and form, a conception familiar to buddhism but not apparently at all eaily’. The Taittniya, 11 , 6 , is evidently a meie thun/e of a well-known doetiiue. but that Upanisad bears conspicuous traces of lateness; indeed it alieady quotes SI okas very often and becomes (juasi-mctncal, while it knows the Atharvangiiases (II, 3) and has a much developed thorny of the koias of d/wan. For the elements |dtlaia •*- empty space), see bohtlingk, baths. her., T9 00 , pp. 149-151 ; Keith, /. R. A. .V., 1909, July.
s Mixed with small (Sankara). Ira he calls meaningless. Cf, \, 1, 2,11. 3 ; HI, 2,6. * Mixed fiom smaller poitions (of the former)’ is Koer’s version, which is no doubt the sense. The others of various soits are opposed to the gicat elements. Colcbrooke has: ‘joined with minute objects and other seeds.’
u .Sankara explains as yukddini which Anandatlitha accepts. Sayana renders krimidaniiddJni. The word does not occur in the Chandogya Upanisad, \J, 3, 1, but it is impossible to accept that as a valid proof of later date since such lists (cf. those of the p/anas, T, 3, 7; 4, 1) vary enormously in the same book. In jdrujdni , cf. jam, Jaimmlya bruhmana, II, 430, 6 (J. A. O.S., XIX, 100); Bohtlingk’s jardytt is not necessary. For a similar list cf AnuglU, Mhh., XIV, 1134. ^
10 Rendered by Sankara vrksddTni, by Anandatirtha hhuvam hhiltvd jdtdni t> nddTni, and by Sayana tarugulmddini. Rujuruma has ‘ shoot-boin’. The foiin is normal and is not a case
236
AITAREYA ARANYAKA
II, 6-
flies, and what is immovable'. All that is guided by knowledge, it rests on knowledge. The world is guided by knowledge. Knowledge is its foundation. 11 Knowledge is brahman. lie 12 by his knowing self having left this world and having obtained all delights in the world of heaven became immoital.
Adhyaya 7.
My speech rests on mind, my mind on speech. Be thou revealed to me. 1
of jy — dy for udbhidya (cf. Schcftelowitr, Ztir Starnmbildiing in den indo-^crmanischcn Sprat hen, § 10).
11 The question is whether this justifies an attiihution to the author of the doctrine that knowledge alone exists. Tt is quite open to aigue that we only are given the doctrine that the world is guided by knowledge, which leaves us with a final dualism. I think probably the author went fiuthei and intended to assent the origin of all liom knowledge, cf. II, p It so, he represents exactly the later Blragavata view, 11 perhaps that of Badaiavaua, of the natuie of leality. The self, 01 god, is conceived as creating the material world as a reality, b but the exact nature of the creation is left vague. The relation of brahman and diman is likewise left vague, a mere identification such as may have been meant being of little value. But of couise none of the questions had vet clearly presented themselves. Cf. Thibaut, S./i. E ., XXXIV, xcvii s<j. jXLYIil, lntiod , for Ramanuja's view, and my reviews of Deiissen’s Philosophic der Cpannhadi, J. R. A. .S’., 1906, pp. 590 sip, and of Ills Vierphilosophiuhc 7 'ex/e, J. R. A. S ., 19°7, ])]>. 46.2 sq.; Grierson, J. R. A. S. } 190S, p. 361. Rajaraina rendeis prajMna ‘source of intelligence \
u Accoidmg to Sankaia, this refers to Vamadeva, see JI, 5.
1 dvn dvir ma edhi is apparently the con eel leading, hut the second dvir is very curious. Say ana escapes the difficulty by equating the dvir to svapialdsam brahmacaitanyam and taking it as a vocative, the rendering dvir cdhi as prakati bhava, which (though followed by Cole- brooke) is unfortunately ijurle impossible. The phrase dvir + \bas, Sc c. is not at all rate, e. g. RV., T, 31, 3: dvir bhava Vivdsvate (wheie Bergaigne, Rel. Vt ( d. } I, 55, conjectuies, no doubt rightly, bhavah, sec Oldenberg, .V. />. E., XIA I, 25); I, 146, 4; IV, 10, S ( = AV., XX, 77, 8) ; I, 16; V, I, 9: dvh ydsmai ear utamo babhutha; V, 2, 9: (Agni) dvir vitvam k>)title rriahitva, V 11 , 103, S; AV., XII, 1, 60, anil dvir dvir edhi (as read m K) would ho perfectly natural, but could hardly have been corrupted rrrto the traditional text. I would suggest that we have here in external combination an example of the working of the tendency which causes is in internal combination to be lengthened where it is pait of the stem (e. g. diih, sajtVi, see Macdoncll, J'idii Grammar, p. 10; Wackeinagel, Alttndische Grarnmatik, T, 42,43; II, 1, 126). This point may he noted in favour of the view that in avis the vis is part of the stem (cf. Si. Petersburg Dictionary, s. v.). With the whole should be compared Manava Grhya Sutra, I, 4, 4: which has van me rnanasi pratisthild mano me vdci pratisthitam dvir ayur rnayi dhehi vidasya vdnih (sic) si hah, and, pieceding all this, after the woids pi dk svisiakrto } tha japa/i, the words riant vadisydmt to the end. The reading vdnih is no doubt wrong, bc.ng a conuplion of ma dni by Sandhi, mdni with h incorrectly restored (it of course would in any case in most MSS. disappear before sih). It appeals from Knauei’s Cnt. Note (p. 6) that
a Cf. Rajaraina Ramakrsna Bhagavala’s ed., p. 7, where he finds in IT, 6 the doctrine that all has its source in the highest spirit.
b Cf. \\ indelbaml, History of Philosophy, pp. 252 sq.
-n, 7
TRANSLATION AND NOTES
237
You are the two pins 2 of the Veda. May my lore forsake 3 me not. I join day and night with what I have learned. I will proclaim the real, I will proclaim the true." 1 May this protect me, may this protect the teacher. May it protect me, may it protect the teacher.
vdnTh is a conjecture of his : the text MSS. in I, 4, 4 have either vdndfii or 7uinT, while, ibid. S, all save one ( vdnor/i ) have vdm. Only one l’addhati (cf. p. iv) has vdnim, obviously ail error foi 7 'duoffi (which of couise (cf. V, i,6, n. 4^ is the Saiulhi of rd/t: oni), if it is not a mere misreading of the MS. Theie is thus no real support for rd/iT/j (how exactly l>r. Knancr would take it, I am not sure\ and in the Manava (Jrh)a Sutra the simple Sandhi mdintd for nie + dtmd is actually found in I, 3, 2 (so also I, 9, 11 : 7>ida? d\l° \ T, 11, 16: vih'ddi, &c., see Knauer, p. xxxix). Probably nidnl lead to the moic intelligible (to the scribe) vdni.
f'or van. See., Knauer, who does not notice the Aitareya passage, quotes P.uaskara Grliya Sutra, 1 , 3, 25; laittirlya Snmhita, V, 5, 9, 2; TnittiiTya Aianyaka (Andhra text), X, 72 ; Athaivavcda, XIX, 60, 1. There is also the parallel version in Sunkhuvana Aranvaka, VII, r, where vcdaulntntu'n niTh takes the place of 7'edeisya, See. This may perhaps mean 'hidden in’, but probably wc have a mere corruption ; see my translation. The Mantras are no doubt old enough. Golebiookc, who comments on the use of Mantra as applicable to part of an Lfpnnis.ul, rendeis,
‘ May my speech be founded on understanding, and my mind be attentive to my uttciance.’
1 Ananayasanmtthe , Sayana. Colebiooke lenders, 'For my sake (o speech and mind') nppioach this Veda ; ’ perhaps leading nuinu. Pi. Scheftelowitz takes it as ‘ navel ’. The word in the Rgvedn, T, 35, 6, See. (cf. Maedonell, Vedie G? ammar, p. 39b seems to refei to the pin of the axle of a cart, and the metaphor is natuial enough ; cf. Leumnnn, Kt. Wo?/., p. 31.
3 piahdsTh may be a second person, e>r a problematic thiid person based on a false analogy (cf. W hitney, Sanskrit Orotnmar , § 889 ; Weber, fieri. S/tz., 1S95, p. 830), or an enor for ptahdsit. lhecisely the same diffeience of rending occurs in Klula, IV, 8, 5, U utdm ?>ie nut p?d hddh, where Peterson's MS. h.ts hdsit, and cf. Manava Srauta Sutia, H, 1, 2, 3b (Jidsif) with Taittnlya Samhila, TTI, I, J, 2 (fidsT/i), in the same phrase, dtk^e rnd md hdsiJi), and in ITirnnyakeii (irhya Sntra, I, 6, 20, 1, yathdsat for yathdsah (Oldenberg, .S’ li. E., XXX, 189). Scheftelowitz renders: ‘das von mir Celioite moge man nieht verspotteii vermittcls des Krleinten,’ taking hduh from *Jhas. The long d would be unusual,* but in any case a derivation fiom Vhd seems preferable in point of sense and is suppoited by Athaivaveda, VT, 41, 3; Taittinja Aianyaka, TV, 42 (Anandasrnina ed., pp 352, 355). The tianslation will be hteially: ‘O lore, forsake me not,’ reading s?uta. peihaps, as the notn. is unusual, and the neuter voc. is perfectly well supported (cf. Delbruck, Altimhsihe Sy?itax, § 66), and the reading iruta ?ne is easily corrupted into frutam me, cf. Lanman’s note on Whitney, A/fian>a Veda, XVJ 11 ,
2, 31 Whitney, P.A.O.S., Oct, 1887, p. x\v, and my note in J. R. A. S., 1907, p. 225, although the nominative can stand, cf. Winternit/, Meuitrapdtha, J, p. xviii. 11 For the sense cf. Atharvaveda, 1, 1, 4; Taittiiiya Upanisnd, I, 4, r.
4 From here to the end this is identical with the Taittirlya Upnnisad, Siksavalli, 1, 1, or Taittiriva Aranyaka, V 1 T, r, 1: The sense of aho?d(?d?i is no doubt, ‘ I work all day ami night,’ as Sayana takes it. Colebrookc renders, 4 Day and night may I behold this, whieh I have studied.’ In III, 1, 2, the ncut. is used.
11 Coinpaie, however, sdksye which Whitney, no doubt rightly, reads in Atharvaveda, TI, 27,
5 , although the foim elsewhere is always s.i/.\ye, and III, 1, 6, 11. 5. Ahaut , given as only giammatical by Whitney (Roots, &*<., p. 203), is.found in the Dasakuinaraearita (Buhler, Ind . Ant., XXI 11 , 147).
h See also my note in /. A’. A. .S'., 1908, pp. 1124 sq.
238
AITAREYA ARANYAKA
III, 1,1-
ARANYAKA III
Adhyaya 1 .
Nfxt comes the Upanisad of the Samhitfi text. The former half 1 is the earth, the latter half the heaven, their union the air, says Mandnkeya. The union is the ether, 2 so proclaimed Maksavya. ‘ For it is not considered independent, 3 and so I do not agree with his (M&nrluka’s) son/ he said. 1 They are alike 4 and it is considered independent/ said Agastya; for the air and the ether are both alike. So far as regards the deities. Now as regards the self. ‘ The former half is speech, the latter half the mind, their union is the breath/ so said SiiravTra Mandnkeya. Then said his eldest son, ‘ The former half is mind, the latter half is speech. For by mind one first resolves and then utters speech. Therefore is mind the first half, speech the second half, and tiutli their union.' It is indeed alike •’ with both, father and son. This compact of mind, speech, breath, is like a chariot 0 with three horses. He who knows thus this union, obtains children/ cattle, fame,
1 e. g. in - t ifniw tie, m is purinn upam, t uttaiarfipam, and ml Snmhita (Sly an a), lor all this Aranyaka, cf. Sankhfi)ana Aianyaka, VIT, VIII, printed in Appendix, and my trans¬ lation, pp. 41-56.
a AkaUi is rendered 'void' by Bohtlingk in his translations of Ch.lndogya and Bihadora- nyaka Upanisads; see IT, 6, n. 7, contra, Whitney, P. A. 0. .V., Oct., 1890, p. Ini.
li This is not at all easy. Alette (like dadrie , if, 1,3; S') seems to be passive, because it is difficult to make out a translation cither as ntUttivdn (Si!)ana) or mattye (AnandatTrtha). The subject must be vdyuh , and the sense must be as in Sruana (cf. Sankara 011 Taittirl)a
Upanisad, III, 10. 4; Max Muller, S./J.E. , XV, 68,11. 1) that vdyu is included in akdta and
theicfore is infeiior to it. AnandatTrtha takes put re tut as refeiring to the fact that dkdla is
the father ot vdyu. The subsequent identification he explains on the ground that vCtyu is
the stronger. In Taitthiya Upanisad, T, 3, 2, the earth, sky, etliei {j*emttta> t/:fd, Sank.ua) and vdyu are given as the lour faetois. Aya is obscuic: it may be a gen. - dat. and icier to Mandnkeya, or possibly a vague reference (cf. Rgvcda Piatisfikhya, I, 2) to the subject, helped by such genitives as that in V, 1, 1.
4 Samdtte is nc-nt., probably because mate is understood, or peihaps it is fern. The solution is that the two views are equally correct, because in updmnds it is not things but words that are considered (Sayana). AnandatTrtha lightly takes the last woids as giving the opinion of Mahaitareya.* Otherwise they must be Agastja’s in which he concuis. Max Muller reads, as S, u'/i, but it is not in B or the other MSS. and it is merely a misunderstanding of the commentator.
f ’ They give a similar result, and so aie alike, and equally justifiable, tta hy updsand vadu tat tram ape/: sate. For man as and vac, see L£vi, La Doctrine du Sacrijhe , pp. 30, 31.
" Visnu is made the subject by Anandatntlia. The real subject is clearly the meditation on the Samhita. For three horses, cf. RV., I, 39, 6; 100, 17; VI, 47, 24; \III, 7. 28. The metaphor recurs constantly in different forms in Sanskrit Uiteiature, e. g. Mbh., XIV, 1427 sq. 'l’he analogy with the I'/tacdrus , 246, is obvious. For satnhatah cf. RV., Ill, i, 7; Oeldner, Vcdtuhc tStudien, I, 164.
7 Anandatntlia rendeis the childicn as ptajildna , and the cattle as Vedas. Sayana with
-Ill, I, 2
TRANSLATION AND NOTES
2 39
glory, and the world of heaven. He lives all his days. So teach the Mart da- kcyas. 8
2. Then comes (the teaching) of Sakalya. 1 The first half is the earth, the second half the sky, their union is rain, Paijanya is the uniter. Thus it is when he rains strongly and continuously for day and night, then people say, * Earth and heaven have united/ So far as regards the deities. Now as regards the self.
Sankara regards this Upanisad as intended for persons who are neither fit for mukti (If, 4-6) nor even for union with lliranyagarbha (II, 1-3).
8 This section gives us the views of ceitain Mandfikcyas. The Mandfikcyas occur in Kgvrda l’ratisakhya, § 200, and in the Pin ana tradition (^ Weber, Ind. Mud., II, 100 sq ; III, *35^. Scheftclowitz, Die Apokrypheu des Pgvcda, p. 1 2, has levivcd the theory that ceitain of the Khiias represent parts of their Smphita, but of. Oldcnberg’s review, Dolt. gel. Anz , 1907, pp. 218 sip, and my review,/. A‘.A. S , 1907, pp. 226 sq. The word Upanisad 111 this section clearly means ‘ secret doctrine’. This is certainly the earliest sense of the woid (derived, no doubt, from teaching in the forest, which was done for the sake of secrecy, ef. Intiod., p. 15). T cannot accept Dcusscn's view {Philosophic der Upanishads , pp. 13 sq.) that the earliest sense was ‘secret woid’ (a ease like tajjaldn, Sec), then ‘ seciet text ’, then ‘ secret sense ’ of a 1 itual action. The earliest sense may well have been ‘secret meaning’ of a ritual action, whence it seems to me the other meanings are veiy easily derived. Dcussen’s thcoiy is bound up with Ins view of the Ksalrijns as propounded of a seciet lore, as to which ef. Introd , pp. 50 sq. ; 111, 2, 6, n. ji. I agice with Dcitssen, however, and with Winleinitz {Geuh. deritidiu h. I it t., J, 208,11.) in rejecting Olden- bcig’s view (Z. D. M. G., L, 458 sq.) of Upanisad as updsaud. .See, however, also Z.D MG., Id V, 70 sip, and Max Muller's view 111 1869, Apveda PiatiSakhya, p. iv; Hopkins, Pel. of India, p. 218.
A muddled vcision of this section occurs in the Kgvcda Piatisakhja. 1 , 2 ; 3 Mohdukcyah sa min Id m idy um oh a tat ha ho'a m idya Makuivya cr>a | saindnatdin anile id m bare ea niotvd- gadyo 'vipai 1 hard in tad tva || 2 || adhyaimaklptan Suravirah sutah 0 - <a vdninauasoi vivadanty dnupunye | sand he 1 vivartanam nirbhujam vadanti ianddhak^oroudi amain ca piolinnani || 3|| Sec Max Muller, pp. lti-vi. '1 he Sankhayana lias, \ II, 2, an attempt at an impioved vcision reading in one MS. pai ihvi tah in both cases. Pohtlmgk, in the smaller Di,t., 1 , 1 30, rendus avipai ihrta as ‘ identic’, but this makes no sense. The lefeience in the Tralisakliya is of course valuable as giving Satinaka’s date as a tn minus ad quent for the lowest date of the Aianyaka.
1 It refers to the case of iko yan an, Tanim, VI, 6, 77, i.c. where vowels like i become y before* a. A fouith party is introduced. Sakai)a must of couise be the great grammaiian to whom the Samhtta is ascribed, and this gives us not a very ancient date for this Upanisad. Put it need not have been wnttcn long after Sakalya. Rather it seems to be caily. l*or Sakalya’s date see Introd., p. 71. TTe must piobably go back to 700 n.c. (ieldner {Vedisihe Studien, III, 144 sq.) considcis that Sakalya must be identical with Yid.igdha Sakalya mentioned in the fsatapatha Prahmana, XI, 6, 3; XLV, 6, 9 ^sec Webei, hid. Stud., IX, 277 gq. ; J„dian Intel at me, p. 33) and identified with the maker of the podapatjia by the \ ayu I’uiana, l.X, 58. lie was therefore a contemporary of Arum and Vajhavalkya in opposition to Oldenbeig’s view {Prolegomena, np. 371 sq.) which refers him to the end of the Piahmana peiiod. b Weber (be.) thinks that Sdkala in the Aitaieya Piahmana, III, 43, 5, refers to his school, but the
a sutds, which is wrong in fact, illustrates the inaccuracy of the reproduction.
b Geldncr evidently takes a much more respectful view of the antiquity of these sages than I would. I think it quite possible to hold that Sakalya and they belong alike to the end of the Piahmana period. On the other hand 1 think Iloernh’s dating .Osteology, pp. 106 sq.) wiong; see Z. D. M. G 1908, pp. 138, 139 ; f R. A. S , 190S, p. 368.
240
A1TAREYA AR.ANY.AKA
III, 1, 2-
Evcry man is egg-like, 2 there are two halves, they say; 3 this is the earth, this is the heaven, and between them is the ether, just as there is the ether between earth and heaven. In this ether 4 the breath is fixed, as is the air in that ether.
reference is too fir-fetched to be woitli consideration—indeed such comparisons hinder rather than aid progress. The evidence of the Vayu Purana is worthless. Identifications arc easy and obvious, and we cannot tell that we have a piece of tradition at all. The fact that the Aitareya Biilhmana does follow the rule of Sakalya (Panini, VI, I, 12S), that a before r becotnes a and that a may remain, cannot prove that Sakalya is prior to it: the icvcisc may be the ease. As Geldner admits, the RV.—and the Aitareya Brahmana is in the same position—do not follow his rule (VI, 1, 127) as to f u before dissimilar vowels, and we are left with grave doubts whether Geldnei’s view that Sakalya was merely to Panini the author of the facia pa (ha and author of the Pratisakhya is sound. The fact therefore remains that when Aitareya Brahmana, III, 46, recognizes bhavdsi fthbhih as the pronunciation, it cannot have befoic it Sakalya’s text, unless we admit (which is loo bold) that the Samhita is later than Sakalya. 1 piefer, therefore, Oldenberg’s date of Sakalya, and 1 would lay stress on the fact that 111 the Aranyaka he is Sthavira Sakalya, a in the Brahmana Vidagdha. These names are too distinct to permit of identification. The Sakalya of the Pratisakhya is likewise Sthavira and must be the same as the man here. 1 '
2 Atidam (later anda, cf. W'acheinagel, Altindtschc Grammahk , I, 171; Macdonell, Vt'dic G> am Mar, p. 33, n. 14) amlasadrlam vat navtkdrak chan da sah (Sayana). The ncut. is note¬ worthy as compniatively rare in Sanskrit. Cf. Aitareya Jhahmana, VII, 13: krfanam ha du- httd ; also II, 3, 5, madhyam dtma, &c. Paiallels aie common in Greek and Latin (ovk aya 0 bv iroXvKotpavtT}, Monro, Homeric Grammar a , p. 166; malum mi hi -aide tar ( esse ) mors, Cicero,
"*y«.rc., I, 5,9). The use is thus substantival rntliei than adjectival as is cleaily felt in the case of madhyam . See also the stiiking case, Brhadaranyaka Upanisad, I, 4, 3: tdsmad idam ardhabrgaldm iva svah (so Bohtlingk, Chrestomathie 2 , p. 357; Max Muller, S Id. E ., XV, 85, 11. 3). In id nu theie is a lengthening found also in the Aitareya Brahmana in piosc (Aufrecht, p. 427) with id also. Ct. Wackernagel, Altindische Grammalik, I, 312 ; U, 3, 8,n.9.
3 ‘ They say’ can hardly icfer to the following woids, as Max Muller takes it, though this is paitly suppoited by the last words of the section.
4 Jasmin hasmin is ceitainly curious. The Sahkliayana parallel, VII, 3, is a correction and thiows no light. The MS. evidence is stiong and Anaiidatirtha renders it as fasmiu ha asm in. Pci haps s m in stands for asm in (ef Muller, Pah Grammar , p. 2 4) and ha is the particle. No loot or base ha exists fiom which hasmin could naturally be formed. Su).ana ignores the point, and may possibly have read tasminn as min as does Rajendialala, but this is unlikely. The cor¬ rection has min leaves the erroi unexplained. It is to be noted that in the Sunah&epa legend, Aitaieya Biahmana, VII, 13, the MSS. read: id ha smd dkhydya, which Aufrecht keeps in the text and gives (p. 43O as one of the grammatical enors of the Brahmana. The parallel Saiikha- jana text has merely id. Bohtlingk in his Chrestomathie 3 , p. 351, and Sachs. Per., 1900, p. 418, amends to hdsmd and claims that Sayana bears this out. But Siiyana’s note while showing that he took smd as equivalent to asmai is not conclusive, though it tends to show that he had dsma'y) before him, just as he seems to have lead iasmtnn asmin here, but arguments from his silence are dangerous. He ignores imasmai in II, 3, 7. I do not think it impossible that this smin and the Aitareya Brahmana’s smd are parallel phenomena of an attempted simplification of
a Tt is tine Sthavira does not occur in III, i, 2, but I do not think it is reasonable to take the S.ikalya of that passage as different from him of III, 2, 1 ; 6, as does e. g. Weber, Indian di/t cat arc, p. 50.
l ’ On him see Max Muller, Pgreda Pr dtAdkhya, pp 7 sq.
-in,3
TRANSLATION AND NOTES
241
Just as there are those three lights in heaven, so there are these three lights in man. As there is in heaven the sun, so there is the eye in the head. As there is in the sky the lightning, so there is the heart in the body. As there is the fire in earth, so there is the seed in the member. Having thus represented the whole world as the self, he said, ‘ This is the symbol of the earth, this of the heaven. He who knows thus this union, obtains children, cattle, fame, gloiy, and the world of heaven. He lives all his days. 6
3 . Then come the reciters 1 of the Nirbhuja. The Nirbhuja dwells on earth, the Pratrnna in heaven, the Ubhayamantarena in the sky. Then if one should rebuke him who recites the Nirbhuja, he should reply, ‘ Thou hast fallen from the two lower places/ 2 If one should rebuke him who recites the Pratrnna, he should reply, ‘ Thou hast fallen from the two upper places/ But theie is no rebuking him who repeats the Ubhayamantarena. 8 For when he unites the words, that is the Nirbhuja form; 4 when he pronounces the two syllables pure, that is the Pratrnna form. This is the first. By the Ubhayamantarena both are fulfilled.
the forms of tlje base a. Possibly the production of such forms may be due to the analogy of sdsmin (RV.), and cf. sasmdf (( handogya Upanisad); Whitney, Sanskrit Grammar , §495 fin. See, however, also Bohtlingk’s remarks in his Gram mat. Absonderluhkeiten im Aiiareya- brdhmana , Leipzig, 1900, where he regards the irregularities noted by Aufrecht, 1 . c. , as due to misreadings of the text, and I fully recognize that undue reverence to such texts is absurd. On the othci hand old forms do disappear, and cf. perhaps the use of imd and tmdnam , MnitrayanI Upanisad, VI, 7; II, 6 , and the Vedic inland (P.inini, VI, 4, 141; Wackernagel, AUindhcht Grammaiik , I, 61). There is also the elision of a in nasi , Mantrnpatha, I, 13, 9 ( ~IIiranyake&i Gpiya Sutra, I, 16, 3), see Wintcmitz’s edition, I, xxvii ; Wackernagel, T, 318.
Ihese sections 1 and 2 may be compared with Taittiilya Upanisad, I, 3, which treats the samhita with reference to the spaces (eaith, heaven, ether, wind), lights (fire, sun, water, lightning), knowledge (teacher, pupil, knowledge, training), generation (mother, father, child] begetting), and the self (lower jawbone, upper jawbone, speech, tongue). This elaborate system must be later than the Aranyaka. Cf. Max Muller, Pg7>cda Prdtitdkhya , pp. iii sq.
1 Or recital ions of. The Nirbhuja is the Samhita, the Pratrnna the Pada, and Ubhayaman¬ tarena the Krama P.ttha. Max Muller (see his Rgveda Pidtiidkhya, p. iii, and A r ae/itrage, p. ii) first pointed out the importance of this passage. Cf. also Oldcnberg, S. B. E., XXX, 146 sq.; Prolegomena , p. 380; Macdonell, Sanskrit Literature, p. 51. It is summaiized in Prati&akhya, I, 4 ; see my Sdnkhdyana Aranyaka , p. 45, n. 3; III, 1, 2, n. 8.
2 Acyosthdnlardbhydm is clearly a case of iiregular Sandhi, cf. Atharvavcda, IX, 1, i; prthivya n tank sat ; III, 3, 4, n. 11 ; Wackernagel, Altmdisehc Gram mat ik , I, 316, 317 ; Macdonell, Pedic Grammar, pp. 64, 65 ; J. A.'O. S., XXV, 99-102.
It 1S the perfect form; e. g., Sayana says, in the Samhita in agnim i/e the i(e is svanta + pracita, in the Pada they are both anuddtta (cf. Whitney, Sanskrit Grammar , § 90 • Macdonell, Vedie Grammar, p. 78, n. 7).
Sayana explains nirdistau bhujasadriau purvottaraiabdau yasmin. Max Miillcr thinks it may refer to the arms of the words being cut off, as it were, or with two arms stretched out, the two words forming, as it were, two arms to one body. In the following acyosthdh is clearly the reading, though S and R in the commentary vary, reading aeyosthd and acyostha. I he Sankhayana Aranyaka, VIT, 8, has the correct form.
R
2^2
A1TAREYA ARANYAKA
HI, i, 3 -
He who desires proper food should recite the Nirbhuja, he who desires heaven should recite the Pratrnna, and he who desires both should recite the Ubhaya- mantarena. Then if another should rebuke him who recites the Nirbhuja, he should reply, ‘ Thou hast offended the earth, the deity. The earth, the deity, will strike thee.’ If another should rebuke him who recites the Pratrnna, he should reply, ‘ Thou hast offended heaven, the deity. The heaven, the deity, will strike thee.’ If another should rebuke him who recites the Ubhayamantarena, he should reply, ‘Thou hast offended the sky, the deity. The sky, the deity, will strike thee.’ Whatever he says to him 5 or says in reply to him, that shall assuredly be fulfilled. Put to a •Brahmin one must not say anything save what is auspicious. Only in exceeding 6 prosperity may one say ill to a Brahmin.
‘ Not even in exceeding prosperity may one say ill to a Brahmin, let Brahmins be honoured,’ so says iauravira Mandukeya.
4 . Then come the imprecations. 1 Let him know that breath 2 is the beam. If any one rebuke him who has become breath as the beam, then if he thinks himself strong/ 1 he says, 1 1 have grasped the beam, breath; thou canst not over¬ come inc who grasp the beam, breath/ Let him then say, ‘ 1 he beam, breath,
6 bruvan vd bruvantdm vd. This may perhaps be taken as I have taken it as equivalent to, ‘whether he speak to him or speak in reply/ This is quite a simple construction. But it is not so taken by the commentators. Sayana renders bruvan as equivalent to bruvantam, and takes the second part as vd abruvantam. This is followed by Max Miiller. Anandatlrtha intcrpiets it as bruvan vd abruvan vd bruvantam vd abiuvantam vd. h or similar curses, cf. Sinkhayana Aranyaka, VII, 10, and Chandogya Upanisad, II, 22, 3.
« Sayana takes this as permitting a curse on a Brahmin in the case of great wealth (such wealth being sinful). Anandalirtha denies this, and carries on the negative. Thus Siiravira’s dictum confirms this. This is less probable. Max Muller accepts Sayana’s view that the man is to say, • Let them be known to Brahmins.’ It is simpler to take it as in the text. For nacana , cf. V, 3, 3 ; Delbiuek, Alhndisihe Syntax, pp. 544 sq.; Channing, /. A. O.S., XIII, xviii; Jaiminiya Brahmnna, II, 77 (/. A. 0 . .S’., XV, 240): na fe fanrdni canagrham prdpsyanti , and Jaiminiya Upanisad Brahmana, IV, 14, 5. The lulc that na precedes seems true for the Brahmana prose.
The two accus. with jbru (for bru, cf. Bloomfield, A.J.P ., V, 180; Wackernagcl, Altindische Crammatik , I, 182; Macdonell, Vedic Grammar , p. 36) are said by Delbruck (A Kindis che Syntax , p. 174; cf. Spcijer, Vedische und Sanskrit-Syntax, p. 8 ; Gaedicke, Der Auusativ im Veda , p. 265) not to be found in the Brahmana language, which this passage disproves. Btu is expressly mentioned as governing two accusatives in the Karika cited by the Kafiika. Vrtti on l’anini, I, 4, 51, where a much more marked case than that here (where the second acc. is merely a pronoun) is adduced, viz. mdnavakatn dharmam hide.
1 Sayana takes this as a noun of agency, like nirbhujapravdddh m III, 1, 3. Anandatlrtha says, atm a no jfldnasdmarthydnusdrcnoktiprakdrd myanta iti fesa/i.
3 Cf. biakalya’s view, III, 1, 2. The metaphor is from house building. The opt. below is clearly indefinite (like the subj. in Latin and opt. in Greek) j see III, 2, 1, # n. 1 j and see my note on the Kathaka,/. R. A . S., 1909. For vamta, see Zimmer, Alt. Leb., p. 150.
s The construction is cuiiously changed below to the accusative, unless, as is possible, the othei person is meant. But see St. Petersburg Piet. s. v. man 3. The nominative is,
-HI, i, 5
TRANSLATION AND NOTES
243
will forsake thee/ But if he thinks himself weak, he should say to him, ‘ Thou hast not been able to overcome he who have been fain 4 to grasp the beam, breath. Breath, the beam, will forsake thee/ Whatever he says to him or says in reply to him, that shall assuredly be fulfilled. But to a Brahmin one must not say anything except what is auspicious. Only in exceeding prosperity may one say ill to a Brahmin. ‘ Not even in exceeding prosperity may one say ill to a Brahmin, let Brahmins be honoured,’ so says SQravTra Mandukeya. 5
5 . Now the reciters of the Nirbhuja say, ‘ The former syllable is the former half, the latter the latter half. 1 he space between the former half and the latter half is the union/ He, who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven. He lives all his days. Now Hrasva Mandukcya says, ‘We that recite the Niibhuja say that the foimer syllabic is the former half and the latter syllable the latter half, but that the union 1 is the space between the former and latter halves in so far as thereby one produces the union and distinguishes accented and unaccented and separates the mora and what is not. He, who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven. He lives all his days. Now his son,
however, quite regular, see Whitney, Sanskrit Grammary § 368; Speijcr, Vedische und Sanskrit- Syntax, §§ aoS and 99. C'f. also the idiom krsno (&c.) rupatn kr (Taittirlya Samhita, V, 3,
5 5 VI, 1, 3, r; 6, 5 ; 2, 4, 1 ; 4; 7, 1 ; VIT, r, 6, 2 ; 3; 4; Brahmana, I, 1, 3, 3; Aitareya Brahmana, VI, 35, see Weber, Ind. Stud., XIII, 111). The construction with the nom. (cf. Delbruck, Vedtsche Syntax , pp. 104 sq.; Speijer, Vedische und Sanskrit-Syntax , § 33) is no doubt rare in later Sanskrit, but I have found it in an independent passage in Anandntirtha, and the analogous use of the gerund is found in the Ramayana, &c. Cf. the curious phrase, Manu, VIII, 91 : eko *ham asmity atmdnam-manyase. Chaknuvam in Rajendralala is meiely an assimilated n altered into anusvara. The error of B in reading chaknuvantam shows how little dependence can be put on this MS. As to aha , cf. TIT, 2, 4, n. 10. Enam is here in apposition to prdnam, but I agree with Speijer, Vedische und Sanskrit-Syntax, § 136, that the strict rule (Bohtlingk, Z.D.A 1 . G ., XLI, 182) cannot be proved for Vedic or Sansknt.
4 Samadhitsisam is of course the aorist indie, of the desidcrative of the root dhd. Max Miiller translates samadhitsisantam as a participle, but this is impossible. Cf. Whitney, Sanskrit Grammar, § 1035 a, Roots, &c., p. 249,/. A. O.S , XIII, lxx.
5 These curses are just intelligible, but the curses in Sahkhayana Aranyaka, VII, 8 and 9 offer serious difficulties. As the text stands the first case is that of rebuking another, when if strong the rebuker (this must be the subject) says to the other, ‘ Thou hast grasped the breath or beam but canst not overcome me who am fain ; ’ if weak, he says, ‘ Thou hast sought to grasp, but couldst not.’ In the second case the sense must be (reading parah or making pararn mean the subject of the main clause) the man who holds that praria is vamia says to his rebuker,
* I have been fain to grasp the beam, breath, thou canst not overcome one who is fam,’ if the rebuker is strong. If not, he says, 1 Thou hast sought to grasp, but couldst not.’ Other renderings are quite possible and the text can be altered (e.g. read samadhdm in VII, 8), but it is not possible to be certain of the sense ; sec my trans., pp. 44-46.
1 i.e. this view is differentiated in one or two points from the view above. Cf. Sshkhayana Aranyaka, VII, 11-13.
R %
244
AITAREYA AR ANY AKA
HI, t, 5-
Madhyama, bis son by his wife PralibodhI, 2 says, ‘One pronounces these syllables by their letters, neither separating entirely nor uniting absolutely, 3 and the mora which is between the former and latter halves and indicates the union is the sliding. I consider therefore the sliding to be the union/ A Rsi says this also (RV., II, 23, 16), ‘O Brhaspati, they know nought higher than the sliding/ He, who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven. He lives all his days.
G. Taruksya 1 says, ‘The union is formed by the Brhat and Rathantara Stlmans. The Rathantara is speech, the Brhat breath. 2 By these two, speech and breath, the
2 Metronymics like this were inevitable where polygamy was possible. They do not prove matiinrchy or anything similar. A similar instance is the famous Ki^na Devaklputra of ChAndogya Upanisad, ITT, 17 (not 7 as in Max Muller), 6, who is the subject of an interesting discussion in Garbe’s translation of the Rhagavadgitd, and cf. /. R. A. S., 1907, pp. 976 sq ; 1908, p. 173, n. See also Wintcrnitz, Gesth. dcr indisch. Lilt ., 1 , 169. A child sometimes, if illegitimate, was named after its mother, c g. Satyakama Jabala, Chandogya Upanisad, IV, 4. lor a long list of metionymics of a curious character see Brhadiiranyaka Upanisad, VI, 4, 30-32. 'T he leading of B is a meie error in an inaccurate MS. Max Muller suggests Priltibodhl as the correct form, and this seems ihe form in the Sankhayana. For the /", cf. however Maedonell, Vt’dii Grammar , p. 75. Pratibodha is a recognized name m the Gana vidadi . Tor other mctroii) mics, cf. Fleet ,J. R. A. S. t 1905, pp. 637, 638 ; Hopkins, J. A. O. S., XIM, 105,370,0.; for a discussion of nmtiiarchy as affecting the Aiyan Hellenes, see Fainell, Archiv f. Religions' loissenschaft , 1904, pp. 70 sq., and reff.
3 The reading is clearly aneklkuwan, Kkikurvan is an easy but bad blunder. Sayana explains that you must not (1) pronounce lava it as iava + it , nor (2) as tavat } but (3) as tavet. This cannot be meant. It is really intended that you should pronounce so as to give a sound of ai together. Compare the fact that in the so-called elision of Latin both elements were distinctly pieserved in pronunciation (cf. Lindsay, Latin Language, p. 144), as in modern Spanish. Cf. also Deusscn, Set/izig C/panishads , p. 215. This passage is of paiticular interest as confirming the notice in the Rgveda PratiLikhya, III, 8 (200) (Max Muller’s edit., p. lxv) that Marujfikeya laid down the use of the circumflex in the Praslista Sandhi (e. g. a + t, See.) as well as in the Abhinihita Sandhi (<? or o + a), and the exceptional cases of i+i, in which the circumflex is regulaily laid down, and the fact that the a is not meiely elided generally lecogmzed by the Pratif.akhyas (Wackernagel, Altindische Grammatik , I, 324; Maedonell, Vedic Grammar , p. 104). So Fanini, VIII, a, 6, has svarito vanuddtte padddau , and see Wackernagel, I, 292, 293; Maedonell, p. 104. The requirement of the circumdex is only intelligible on the nnekikurvan theory.
'Idle form aneklknrz'an is interesting. E.ki+*Jkr is found in the Satapatha Brahmana, see Whitney, Sanskrit Grammar , § 1093, and contrast III, 2, 3 : aikya bhdvayan ; ekibhu occurs in the Bfhadaianyaka Upanisad, IV, 4, 2 in the sense of dying, and cf. Maitreya Upanisad (Max Muller, S.B.E. , XV, xlvi) tama ekibhavati parasmin ; cf. also Jacob, Concordance , p. 268. For RV., II, 23, 16, cf. Gcldner, Vcdisihe Studien , III, 68.
1 Taruksya is more probable than Tarksya because the alteration to 'larksya is natural, the word occurring above on I, 5, 2. Possibly Taruksya is merely a case of Svarabhakti, cf. Wackernagel, Altindische Grammatik, I, 56 sq. It is clear that Sayana read Taruksya as he derives it from Taruksa. The Anandaferama corrects it into Trksa without warrant. The Sankhayana Aianyaka, VII, 19, has Tarksya ; cf. KausTtaki Brahmana, XXX, 9.
a These Siinans are used in the Pr>lha Stotra of the Agnistoma.
-Ill, i, 6
TRANSLATION AND NOTES
245
union is made.’ Taruksya guards 3 (his teacher’s) cows for a year for the sake of this Upanisad. For it alone does Taruksya guard the cows for a year. A Rsi says (RV., X, 181, 1 ; 2), 'Vasistha bore hither the Rathantara, Bharadvaja carried hither the Brhat of Agni.’ 4 He, who thus knows this union, obtains childien, cattle, fame, glory, and the world of heaven, lie lives out all his days. Kaunfha- ravya says, ‘ Speech is united with breath, breath with the blowing air, the air with the All-gods, the All-gods with the world of heaven, the world of heaven with bt ah in an. This is the gradual union.’ lie, who knows this gradual union, obtains childien, cattle, fame, glory, and the world of heaven, just as does this union. If he for the sake of another or for his own sake recites (the union) let him know as he is about to recite, 5 that this union lias gone up to heaven,
3 This is a quaint piece of human nature, 'there are plenty of paialhls, cf Chaiulogya Upanisad, IV, 4. the omission of the second sentence in li is clearly a slip, showing how untrustworthy is the MS. when uncorroborated. For the nimittasaptami, cf. Bihad.iianyaka Upanisad, I, 3, 2 ; Speijcr, Vcdtsche und Sansknt-Syniax , § 77, 4 ; Delhi lick, Altindische Syntax, p. 92; Gcldnei (Vcdischc Studten, Ill, 33, n .) finds such a loc. in RV., I, 6, 9: sdm asmnin rfljate y lrah. R a k say ale R a hist. pres. The middle hcie gives clearly the idea of personal tnteicst (cf. Speijcr, Vcdischc and .Sanskrit-Syntax, § 166 b; Delbruck, Altindisihe Syntax , pp. 236 sqA For the hist. pres. cf. Delbruck, Altindisihe Syntax , p. 502 ; Speijcr, Vcdisihe und Sanski it-Syntax, §17 2; Sanskrit Syntax, §327; Biugmann, Gricch. Gramm. 9 , §156, and especially his paper, Beruhte dcr Koniyl. saihs. Gescllsihaft der Wissenschaflen, lSS 3 , PP* 169 sq. ; Giles, Comp. Phil., § 547. The picsent tense essentially denotes what is continuous or progiessive (cf. Monro, Homeric Grammar 2 , pp. 62, 63) as opposed to the momentary, and that whether the verb has the sense of an action or a stale. The histoiie use with a particle of time is Homeric, but not the simple histone present, though it is found in the earliest Latin (e. g. the epitaph of Lucius Cornelius Scipio (n. c. 298), cepit, subigit omneitn) Loucanam opsiJesque abdoucit') and must he Indo-European.
The aec. of time is common, see Intiod , p. 56; Delbruck, A/findische Synta.x, pp. 170,
1 7 1 J Gaedicke, Der Acittsahv im Veda, pp. 175 sq. ; Speijcr, Vcdischc und Sanskrit - Syntax, § 28 ; Hopkins, A./. /'., XXIV', 7.
4 These Surnans aie lequired to accompany the important Travargya. Cf. my Sank hay ana Aianyaka, p. 48, 11. 6.
0 abhnyahdruin is an extraordinary foim. \\ hitney, /. A. 0 . S ., XIII, lxx, takes it as an aor. hub, but T cannot make sense of this. To take it as at first seeins most natural ns a mistake for a future participle ( °haryan) is faced with the difficulty that Vhr gives only hartsy - as the future in accordance with the established rule (Panun, VTI, 2, 70), that roots in r take ‘ inteimcdiate z’ (Max Muller, Sanskrit Grammar' 1 , § 332), and that even if hars were assumed, hars would need explanation, though s and sy are constantly confused in MSS. (e. g. ardtsyam and ardtsam, MaitrayanI SamhTta, IV, p. 138", Whitney, P.A. O.S., Oct., 1887, p. xxv ; at si s'yarn and aisisam, Chandogya Upanisad, I, 11,2; Whitney, P.A. O.S., Oct., 1890, p. Hi ; nihsiina and nihydna, Aitareya Brahmnna, VII, 16; Aufiecht, Altai cya Brahmana, p. 431, above I, 1, 5), aprdksyah and aprdksah, Chandogya Upanisad, Max Muller, S.B.K ., XV, xiv, n. 1 ; Knauer, Mdnava Grhya Sutra, p. xxxv, and occasional longs are formed, e. g. in sdksye, Atharvavcda, II, 27, 5, for saksye, tkc.,asdksi (Whitney, Sanskrit Grammar, § 887). There remains only to take abhivydhdrsan as an aoiist participle (without of course any past sense), ‘ while reciting; ’ cf. e. g. RV., II, 4, 7 : dhdbad urvim. But such forms aic also vciy
246
AITAREYA AR ANY AKA
III, 1, 6-
and that so it will be with those who know it (and become) gods. So will it come to pass. lie, who thus knows this union, obtains children, cattle, fame, gloiy, and the world of heaven. He lives out all his days. Paficalacanda 8 says, * The union is speech.’ ‘ By speech are the Vedas composed, by speech the metres. By speech friends are united, by speech all beings, therefore is speech all this.’ Now 7 when one repeats or speaks, breath is in speech, speech then swallows breath. When one is silent or in sleep, speech is in breath, breath then swallows speech. They swallow each other. Speech indeed is the mother, breath the son. A Rsi says (RV., X, 119, 4), ‘There is one bird, 8 he enters the sky; he sees this whole world; with ripe mind I beheld him nigh at hand; the mother absorbs him, and he the mother.’ He, who thus knows this union, obtains children, cattle, fame, glory, and the world of heaven. He lives out all his days.
rare. The form abhihdryate in Brhadaranyaka Upanisad { —abhiharyati) may be explained perhaps by the cases of iriegi^lar lengthening above, and by the (Epic) use of middle termi¬ nations for active (/. A. 0 . S., XXV, 132), rather than as a causative passive as in the Dictt. In Atharvaveda, XVIII, 2, 58 the editions both read vidhah&n and the pseudo-Sayan a apparently so lead, though he lenders by khan, but the parallel passages, RV., X, 16, 7 and Taittiriya Aranyaka, VI, 1, 4, have both the correct vidhafcy&n (Whitney, Translation of Atharvaveda, p. 84b), and the accent proves clearly that vidhaksdn is incorrect. Macdonell ( Vedic Grammar , p. 57,n. 1) suggests that in the case of yokse, vidhaksdn, sdkse, mchdmi, the y has dropped phonetically; c f.J.A.O.S., XXV, 142.
I a (rat tathd sydt might of course mean, 1 may it ever endure ’ (as taken by Max Muller), but the usual use of the phrase in the Aitareya Brahmana supports the rendering above adopted, 0. g. IT, 21, 2 : ya enarn tatra bruydd vded vajrena yajamdnasya prdndn vyagdtprana enam hdsyatiti iatrat tathd syat ; 22, 3 ; 28, 355; 29, 7 ; IV, 7, 7 ; VI, 23, 13 ; 26, f>; Delbruck, AUindtsclie Syntax , p. 343, n. 1 (for the construction with Tlvara there mentioned, cf. $ankhayana Aianynka, I, 8). Eggcling on tsatapatha Brahmana, V, 4, 3, 2 ( S.B.E. , XLI, 98, n. 2), now adopts ‘wold’ as the regular equivalent of laivat at any rate in the Erahmanas, and see also Oeitel’s note on Jaiminlya Upanisad Brahmana, T, 54, 3. Sayana takes vidydt as a part of the protasis. In any case the sense is very much the same.
sa or sa yadi is of course not a particle but the demonstrative. The cases in which Max Muller {S.B.E., XV, no, n. 7, on Bf had at any aka Upanisad, IT, 4, 7) and Delbruck (.Altindtsche Syntax , pp. 215, 216), following the St. Betersburg Diet ., find sa as a particle are merely instances of an ordinary anacoluthon, and do not prove that sa was ever felt as a paiticle. Precisely the same idiom is common in early English, and no one there thinks of ‘ he ’ as a particle, see Kellner, English Syntax , pp. 68 sq. Correct Caland, Ueber des Rit. Sutra des Baudhdyana, p. 46.
8 Pancalacanda must mean Can^a (no doubt Prakrit for Candia, cf. Atharvaveda, II, 14,
1 (Cdmja)) of the Paiicalas, as Sayana takes it. The Aitareya Brahmana, VIII, 23, knows a king, Duimukha Paficala.
T This is the proof of the nature of speech as other than and distinct from breath. Their activities arc different. Anyo ’nyam is very interesting, as already it tends to become a separate woid, though it still is here two words, see Wackernagel, Altindische Gram matt k, II, i, 321 sq.
8 This verse is moie misconstrued even than usual. He enters the sky, it is said, as wind; the world he sees as prana; he is seen close in the heart (Sayana). On the \krih of the RV. verse, cf. Hopkins,/. A. 6 . S., XXVIII, 125 sq.
—Ill, 2, I
TRANSLATION AND NOTES
247
Then comes the Prajapati union. 9 The first half is the wife, the latter half is the husband. The union is the son. The act of union is the begetting. This union is Aditi. For Aditi is all whatever there is, father, mother, child, and begetting. A R>i 10 says this also (RV., I, 89, 10), * Aditi is mother, is father, is son.’ He, who knows thus this union, obtains children, cattle, fame, gloiy, and the world of heaven. 11 He lives out all his days.
Adhyaya 2.
Sthavira Sakalya says that breath is a beam, 1 and that as the other beams rest on the main beam of the house, the eye, the ear, the mind, the speech, the senses,
9 Proclaimed by Ihajapati (Sayana), but see Saiikhfiyana Aranyaka, VII, 16. Cf. Tmttiilya Upanisad, 1 , 3, 5, and on III, 1, 2. Pi ajanana occurs in the concrete sense in RV , III, 29, 1 (Oldenberg, S.B.E., XLV 1 , 305).
1(1 This verse is cited and explained in full in Jaiminlya Upanisad Brahmnna, T, 41, which is in fact parallel. For Aditi, cf. especially Oldenberg, Religion des Veda, pp. 203 sq ; Macdonell, Vedii Mythology , pp 120 sq.
11 Taittiriya Upanisad, 1 . c., 7, continues after Irakmavarcasena, annddyena suvargena lokena, where S. SUaiama renders ‘all kinds of food \ Cf. for this section .Sank hay ana Aranyaka, VII, 14-16 ; 18 ; 19.
1 This Adhyaya (cf. Sahkhayana Aranyaka, VIII, 1) deals with meditations on the several classes of letters. The construction yathd-syuh — samdhitah is noteworthy. For the verb under¬ stood cannot be considered as other than an indicative, so that the optative in the first clause must be indefinite. The same force seems to be found in V, 1, 4: / rati\thdpayati — yadii—(ulmyet ; Sankhayana Aranyaka, IT, 16: tad yathd vraje pa'sun avasrjydrgalci 1 ke parivyayet evarn evaitaih paddnu^angaih sarvatt kdmdn ubhayatah pangrhydtman dhatte, VTT, 1, &e. ; Aitareya Brahmana, V, 34, 4 • tarn yady cicuim traydndm ckamcul aka main abhya- hhavet tasyasti Vdmadavasya stotre pidyaUittih, Manu, VIII, 3, 1 ; 78 (other examples in Delhiuck, Althniisthe Syntax, p. 349). So with ydthd, Delbruck, p. 350; with yah a, &c., ibid., p. 35r. So m kftakrtydh syuh in Sayana*s introductions to the RV., curiously misundeistood by Peterson (Rgveda Handbook , p. 126). The use differs distinctly from but is easily derived fiom the use of the opt. with either an opt. (potential 1 (cf. the use in Avcstan, Jackson, P.A.O.S., April, 1896, p. 187 ; Delbruck, VergL Synt ., II, 372) or an opt (imperative) in the apodosis, since in either of these cases the future ^ense is primarily present, whereas when an indie, forms the apodosis the sense is clearly meiely indefinite. The use, especially as here in sentence, is common m Homer, where the subj. with piimary and the opt. with secondary tenses have both this sense (cf. Monro, Homerii Grammar pp. 258 a.q., 269 sq.), is found in the subj. in early Latin prose as well as verse in which Creek imitation is always possible (e.g. Cato Maior, de A/or, ingenium prope uti ferrum est: si exerceas conteritnr , nisi exerceas rubiginem contrahit ), in early English (Kellner, English Syntax , p. 239), &c.
The use of the pass. part, with or without copula (Introd., pp. 64, 65) is significant. Delbruck ( AUindisihe Syntax , pp. 394, 395), followed by Spcijei ( Vedische und Sanskrit-Syntax, § 176), regards the use as corresponding both to imperf. and aor., but while of course it is dangerous to dogmatize on matters which ultimately depend on a delicate analysis of a language so remote as Vedic Sanskrit, it seems to me that there is a very clear distinction between (1) the aor., the tense of which has just happened; (2) the imperf., the tense of narration;
the body, the whole self, rests on this breath. * Of this self the truth is like the sibilants, the bones the mutes, the mat row the vowels, and flesh and blood, the fourth pint, 2 the semi-vow cU,’ so says Iliasva Mandukeya. We have,* however, learned that the ntnnbei was three. Of those three, bones, marrow', and joints, there aie three hundred and sixty (parts) on this side and on that side. These make up seven bundled and twenty. Se\en hundred and twenty are the days and nights of the year. This self 4 then, which consists of sight, hearing, metre, mind, and speech, is like the days in number. 5 lie, who knows thus this self, which consists of sight, hearing, metre, mind, and speech, as like the days, obtains union, likeness, and nearness to the days/' becomes rich in sons and cattle, and lives out all his days.
2 . Then comes Kainuharavya. There are three hundred and sixty syllables, 1 thioe bundled and sixty sibilants, three hundred and sixty unions. What we have called syllables aie the days; what we ha\e called sibilants are the nights; what wx* have called unions are the junctions of the nights and days. So far as regards
and (<%) these? forms with pai tinph s whuh cxpicss a completed action whoso results persist into the pn.se nt. Of coins? many av lions tan he i<gnidc<l hum eitliei point of view and be difkrentlj dcsuibed, but that is not to say that the effect is not d ilk rent when different forms are used. To take some of Ik [brink's instances, RV., 1 , Si, 5 ml tvaran hid) a kdi cami ud /utd mi /dimya/e, the sense is not eitliei ‘was bom * (lmperf.) 01 ‘has just been bom ’ .10O, but ‘exists, having been boin*, 111 Taitliuja Samhita, II, f>, 9, 3 id dcra avidnh p> deyuto vat pat iistCit uund '//at no naymhati garni hat vo vai pd> y amostmr iti, which Jhlbruck goes as a ease of the part, corresponding to ail nor, the sense is clearly different lit tween the continuing absence of the Soma and the one definite past act of the Gandharvas in stealing it. The real tendency of the Mantia and Biahmnna is to assimilate the part, to a piesent, though, as is the case with all the cxpiessions of past time in the Mantras, occasionally it m.iv li.ne a nanative sense (e. g. RV r , III, 4S, 22: Pretty a dugihdm sakrt pdyah' '1 lie piestnt sense—jet with the past action—is veiy clearly seen in cases like lhhadde\atj, V 111 , 47 prathamdyd/n ni stutdh | ardhane dyatii c<i bhumil m Airman icttare tatah II It is not stiiyanle , for the actual praising is o\er ( ns/ant is legularly used of the Ksi), and jet it does not mean ‘ were praised’.
a Max Mullci takes anyat as ‘ the lest*, but it rather means, the other, the fomth.
3 'fills view r is apparently Sakalja’s (Snyanai, the first three being his, to which Mandfikeya adds a fomth. 'file* thiecfold view, with glioma for iram, lyanjana lor farUi, is found m IT, 2, 4, wheie the difference ol terms denotes a dilTeunce in dates.
* Anandatirtha explains all this of Yisnu, as usual.
•'* '1 lie sjmbolism of the year is common 111 all religions, cf., e. g., Farnell, C'ul/s of the Greek .St.ites, IV, 2S4, 285.
" Cf. the Khila MS. (lb at end (fol. 191“ SI Schoftelowitz, Die Apokryphen des Pgreda , p ids) etduim evd devdtdndm sat tildm sayujyam salokdtdm atnnteydi evdm vidvan svudhydydin adhite. For the compound, cf. Wackernagcl, Altindische G> aminatik, II, l, J49, 150
1 Syllables are vowels, sibilants consonants, and their unions the Sandhi (bayann). Sayana lakes uis'i as separate, to explain how it comes to be = 360. But though the construction is illogical it is regular in the lhahmanas (Whitney, Siujsktit G tain mar, § 480 b; cf. for Tiakut, I’isthcl, Ptdkru Gmmmar , p. 409), and urdi should not be printed apart as in S.
-HI, 2, 3
TRANSLATION AND NOTES
2 I9
the gods. Now as regards the self. The syllables whieh we have explained with reference to the gods are with icfercnce to the self bones; the sibilants which we have explained with reference to the gods are with refeienee to the self marrow; the mariow is indeed the leal breath, for it is seed, and without bieath seed is not effused. Or if it is effused without bieath, it will decay and will not produce. The unions which we have explained with icfeience to the gods aie with reference to the self joints. Of these three, 2 bones, inairow, and joints, there are five hunched and forty parts on this side and on that. They make one thousand and eighty, and one thousand and eighty ' 5 are the ra\s of the sun. They make the brfuifi verses and this day. Thus tin* self 4 which consists of sight, hearing, metie, mind, and speech is like the syllables in numbei. lie, who knows thus tins self, which consists of sigh!, hearing, metre, mind, and speech, as like the syllables, obtains union, likeness, and nearness to the m liable*, becomes rich in sons and cattle, and lives on! all his days.
g. Bfulhva 1 says, ‘There are four peisons, the person of the body, the
peison of the mctics, the person of the Veda, and the great peison. That which
w T e have called the person of the hod\ is the coipoieal self. Its essence is the incoipoieal conscious self. That which we have called the person o! the metres is the collection of lelteis. Its essence is the lettei * a \ 2 'JT1.1t whuh we have
called the person of the Veda is that by winch one knows the Vedas, Kg\eda, Yajurved.1, and Sdmaveda Its essence is the Bialnnaii priest. Thcrefoie should one choose a Brahman 11 pucst who is full of brail m,ut and ran discern flaws
It is cunous, as S gomts out. that no coinimmt is made on the similar passage m 11 T, 2, 1. boi Knit nt ha \ if the 1 Hiatupath x toot hnnth whuli bianke {I'mnia (hic/if Jon>n y VIII, ’23) coinpai cs with Gieik hv.KKrk, Waclu magi 1 , *\ltindis,Ju (iiammatik, I, 170 the name seems not to oectu ilsewheie, except 111 tin paiallel passage 111 Sankhu\ana Aiaiqaka, \ III, 2 a The words insert id b) H aie quite out of plaec hue, and show how little that MS can be relied upon, bur >/ia///iam, cf. Athnr\aveda, 11 . 12, 7 , koth, /, /KM (Z , XLVIII, 102.
boi the construction, cf. l.audh 1} ana Hlianna Sulia, II, 17, 1 1, 37 , y. A’. -/. .S' , 1909: contia
Eohtlingk, h,uths. 1S92, p. 197.
' 'l Ills i xtiaordmary dm trine Sa>nna can only supj»ort by the Alharvana passage (Piasna Upamsad, T, S — Maitii I’panisad, \ 1 . 8 ; lUoomlkld. Wdn ('atuat dan,,, p. 1002 a; sahasni- 9a nnh Uitadha -\i) tamanah /'tuna ft prajanam udnyaly , ut sitt yah, w Inch lie < vplams includes by denotation the eighty. Tlieic aie 10S0 syllables m llnily hr Zinin.
4 Yisnu according to Anandatirtha, who h.ib consi lciable diflienlty in w01 king out the details of his mtcrpietation lure.
1 Tbldhva is undoubtedly Correct; IKid/ivah is mciel) a slip ot Kajendralala’s, and did not deseive record in Moniei-W llhams’ J)nt. I’ats y ah is lead in .S.uik-ha)ana Aranjaka, Vlll, 3. a Cf. 11 , 3, 6 . r rhe piccision 111 the use of tlie aorist is to be noted, cf Jntiod., p. 6o 3 The Brahman priest is icqmied to guard the saenfice and sits in the South (the place of the dead), Satapatha Ihahmann, XT, 5, S, 7; W mteinitr, (Zruh drr units, h. / ///., I, 141,11. 2. He is not liere in any way connected with the Athaivaveda (the later connection is probably due to his emplojment |\Vintcrnit7, p. 139, n. 2j in the household ritual which is found main!) m
250
AITAREYA ARANYAKA
HI, 2, 3-
in the sacrifice. That which we have called the great person is the year which causes some things to fall together 4 and others to grow up. Its essence is the sun. Let one know 8 that the incorporeal conscious self and the sun are the same. Therefore the sun appears to each and every man. A Rsi says (RV., I, 115, 1),
‘ The bright face of the gods hath arisen, the eye of Mitra, Varuna, and Agni.
the Atharvaveda) as the Atharvan texts always try to make out (sec Bloomfield, .S’. B. E., XLVI, lviii sq ; Athannwcda, pp. 32 sq.; Macdonell, Sanskrit Literature, pp. 193 sq.). Kitrvita yo-patyet is quite a clear instance of a clause of characteristic, ‘such a priest as can see.’ In these cases the force is slightly different from two other senses of the same origin, purpose, and result. Delbriick ( Altindisihc Syntax, p. 339) states that clauses of purpose cannot l>e found in prose, hut quotes Atharvaveda, VIII, 10, 9: iydm eva tad veda y&d ubhAya upajtvema ; Satapatlia Biahmana, XI, 5, 1, 13: nd vdi sa manu\y?)V Agntr yajfllyd tanur asti yayeUya- smdkam Ikah sydd iti , which resemble in essentials this passage. Tile usage is perhaps more clearly developed in Latin a , but it is wrong to say (as do Allen and Greenough, Latin Grammar , p. 343) that the clause of characteristic is a development peculiar to Latin, and it is doubtful whether the use is to be tiaeed to a definitely conditional origin and not rather derived directly from the opt. meaning as a weak futuie (.Goodwin, Greek Moods and Tenses, pp. 376 sq ) or as cxpiessing supposition (cf. Monro, Homeric Grammar l , pp. 290 sip, and p. 276, ‘The opt. with Ktv is especially common after a principal Clause of negative meaning (in which case the consequence is .necessarily matter of mere supposition ) : as-— II. 15, 192 iirnoi 5 ’ vv iraplairi teal apfxara tuv k See. The pure opt. occurs in II. 22,
348: ovk toO' . . . anakakKoi.* To derive such a sense fioin an opt. of wish (Dclbruck’s old theory, Synt. Foisch, I, 13, modified in Synt. Forsch., IV, 115, Altindisihc Syntax, p. 302) seems quite impossible. The use as a mild imperative is easily derived from a weak future or supposition, and the use as an interrogative follows naturally (cf. Introd., pp. 62, 63). For the indefinite use, cf. Ill, 2, 1, n. 1, and Brhadaianyaka Upamsad, I, 4, 17; IV, 3, 32, &c.
For brah mist ham (which as brdhmisjha occuis alieady in the Taittiiiya Sninhita), cf. Whitney, Sanskrit G/ am mar, § 468 e. The formation is of couise obviously secondary.
4 Aikyd bhdvayan is a strange phrase, for if aikya is what it seems to be, an instrumental in - d , then this comparatively late word is found in a lemaikable foim, though not at all impossible, cf. madhyd (Whitney, Sanshit Grammar, § 327 c), or it may be a dative in -d (for this cf. Latin d, Lindsay, Latin Language, p. 386, and see Aufrecht, Lest grass an Bohtlingk, pp. 1 sq.; Macdonell, Vedic Grammar, p. 59; Wackcrnagel, Altindisihc Gnimmatik, I, 280; rischel and Geldner, Vedische Sludten, I, 61; Oldenbcrg, S.B.E., XLVI, 28). Whitney ( Sanskrit Grammar, § 1091) takes the word as paiallcl to formations like akkhallkrtya (or akhkk\ RV.), masmasd kurit (Vajasaneyi and Taittirlya Samhitas), &c., and compares Altaicya Brail man a (I, 14, see Aufrecht, p.430) anrndkartoh ; &atnpatha Bralunana, Jf did kurydt (roast on a spit). Wackcrnagel, Altindisihc Grammatik, II, i, 194, takes the same view with some doubt.
® This is of course the most common doctrine in the Upanisads. Sayana quotes for the last pait the Taittirlya passage (which I have not so far tiaeed) : asdv ddityah sarvdfi prajdh pratyudaiih udeti tasmdt sarva eva manyante rndm pratyudagdd iti I On this passage of the RV., cf. Whitney, Translation of Atharvaveda , p. 725 (on XIII, 2, 38) ; Dcusscn, Ges- ehichte, I, i, 213. Sayana’s commentary on it in Taittiiiya Aranyaka, I, 7, 6, and II, 13, 1 differs completely from his comm, here and can hardly be by the same hand.
*■ Compare, c. g., Caesar, Bell. Civ., ii, 15 unde agger lomportariposset, nihil erat reliquum ; Cicero, ad Earn., v. 12 neque etiirn tu is es, qui nescias. Cf. Sadvirp^a Brlhmana, II, 10; Maitiayani Sarphita, IT, 1, 3.
-Ill, 2, 4
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