The Rig Veda

Maṇḍala I — HYMN I. Agni

1Worthy is Agni to be praised by living as by ancient seers : He shall bring hitherward the Gods.

2Through Agni man obtaineth wealth, yea, plenty waxing day by daY> • Most rich in heroes, glorious.

3Agni, the perfect sacrifice which thou encompnssest about Verily goeth to the Gods.

4May Agni, sapient-minded Priest, truthful, most gloriously great, The God, come hither with the Gods. #

5Whatever blessing, A gni, thou wilt grant unto thy worshipper, That, Angiras, is indeed thy truth. , The first two hymns of this Book are ascribed to t ho Rishi or seer Madhuchchhandas Vaisvarnitra, a son or descendant of the famous Visvamitra. The deity to whom this hymn ig addressed h Agtii, the God of fire, the most prominent, next to Iudra, of the deities of the Rigveda. Agni is the messenger and mediator between earth and hfravr**^ Announcing to the Gods the hymns, and conveying to them the obla- tions of their worshippers, inviting them with the sound of his crack- ling flames and bringing them down to tho place of sacrifice. As con- centrating in himself the various sacrificial duties of different classes of human priests, Agni is c died the Purvhita or chosen priest, the pr os posit us or presses He is a Ritvij, a priest or minister who sactifices at tjje proper seasons, and a Ilotavy an invoking priost#«a herald who calls the Gods to enjoy the offering. 'All riches are at his disposal, and he is tho most bountiful rewarder, both directly and ic^lirectly, the pious whose oblations ho carries to the (jods. 2 si ncient seers : said by Sayan a to be L’lirigu, ^Angiras, c* id othJVs. The expression indicates the existence of earlier hymns. 3 Most rich in heroes : the heroes hore spoken of, who accompany tLa acquisition and increase of wealth, are brave sons and dependents 4 Perfect: uninter- rupted by Rakshasas or fiends, who are unabl^ to mar a sacrifice which Agni protects on all sides. 6 Angiras : 'here a *nam« of Agrli. beings between Gods and men, the typioal first sacrifices, whose ritual is the putteru which later priests must follow, ,

6'TftB.1i.YMN SOP [MOKt 7 theB.dispell&r ofthe night, 0 Agni, day bjPday prayer Bringing Wiee reverence, we come ; •

7Qjiler of sacrifices, guard of Law eternal, radiant Ojje, Increasing in thing own abode.#

8Be to us easy of approach, even as a father to his son } Agni, be with us for our weal.

Maṇḍala I (Volume I, opening) — HYMN It. VAyth

9Knowing the days, with Soma juice poured forth, the singers glorify Thee, Vityu, with their hymns of praise.

10Vayu, thy penetrating stream goes forth unto the worshipper, „ Far-spreading for the Soma draught.

11Law eternal . The word used to denote the conception of the order of the* world is ritd. Everything in the universe which is conceived as showing regularity of action may be said to have the rita for its principle* In its most general applicati >n the conception expressed by the word occupied to some extent the plaoo of natural and moral law, fate, or the will of a supreme God. See Wallis, The Cosmology of the Eigvrtla, p 02. In thine own abode: svd d&mc, suddomu, in the sacrificial hall or chamber in which fire-worship is performed, and in which the fire (Agni) increases as the oblations of clarified butter are poured upon it by the priest.

12Vdyn : God of the wind. Soma drops ; libations of the juice cf the Soma, or Moon-plant, said to be the Acid Asclepip9 or Sarcosfcema Vdrainalis. « The plant Was gathered by moonlight on certain mountains, stripped of its leaves, and then carried to the “fftaoo of sacrifice ; the stalks having been there crushed by the priests were sprinkled with wator and placed on a sieve or stainer, whence, after further pressure, the acid juice trickled into a vessel called Drona; after which it was mixed with Hour etc., made to ferment, and then offered in libations to the Gods or drunk by the BrfUunari^, by both of whom its exhilarating qualities wore supposed to bo highly prized. This famous plant has remained unidentified till recently (see ABix Muller, Biographies of Words, Appendix III )%‘Dr. which in t.fio iKirirud valley is said to bear the name of hum , huma9 and yahma. lliis supposition is confirmed by Dr. Joseph Bornmuller, a botanist long resAient in' Kerman, \^ho identifies the Soma plant with some kind of Ephedra, probably Ephedra d^tac/iya, but who remarks that different varietiesYrf Ephedra are to be found from Siberia to the Iberian peninsula, so that we must givo up the hope of deterrain- ii\g the original b<>n\o*of the Ary as by means of the habitat of the Soma plant (Quarterly Rpv^ew, No. £54, October 1894, p. 455). 2 Knowing the days : knowing the proper day9 for sacrifices ; or perhaps, knowing or marking the time of daybreak, the exact time for the commencement of sacrificial rifce&, 3 Hymns of praise ; ukthas. \ HY MJV 3.1 • . THE RIG'VEDA. I

13These, fedra-Vayu, have been shed ; come for our ofiered dainties’ sake • # The drapa are yeftrning for you both. m*

14Well do ye mark libations, V&yu and Indra, rich in spoil! So come ye swiftly® hitherward.

15Vayu and Indra, come to what the Suma-presser hath prepared * Soon, Heroes, thus I make my prayer.

16Mitra, of holy strength, I call, and foe destroying Varuna, Who make the oil-fod rite complete,

17Mitra and Varuna, through Law, lovers and cherishers of Law, Have ye obtained your mighty power.

18Our Sages, Mitra-Varuna, of wide dominion, strong by birth* Vouchsafe us strength that worketh well. ‘ HYMN III. Asvins. Ye' Asvins, rich in treasure, Lords of splendour, having nimble hands, Accept the sacrificial food. • Tauds recited or spoken, in opposition to verses that are chanted or sung.

19Indra and Vayu are here conjointly addressed in a dual compound, Iodravayu. Indra was the favourite national deity of the Aryan Indians in the Vedic Age, and more hymns are dedicated to his honour than to the praise of any other divinity. Ho is the God who deigns over the intermediate region or atmosphere; he fights against and conquers with his thunderbolt the demons of drought and darknesf, and is in general the type of noble heroism. 7 Acoording to Sayan a, Mitra presides over the day as Varuna over the night ; henoe the closest connexion subsists between these two deities who ar^ more frequently invoked together than Varuna is invoked singly; together they uphold and rule the earth and sky, together they guard the world, together they promote religious rites, avenge sin, and are the- lords of truth and light. Oil fed: performed with ghritdm (the modrou ghi ), and olarilied butter, or butter whioh has been boiled gently and then allowed to cool. The butter is then used for culinary purposes and 8lso offered in sacrifice to the Gods. Complete ' by grauting the worshijpper’s prayer. 8 Through Law : i. e. in accordance with ritd; the eternal law or everlasting order of the universe, See I. 1. 8. • # 1 ‘The Asvins seem to have been a^puzzle even to the oldest Indian Commentators, YAska thus refers to them in the Nirul^a, *XII. 1 : — ‘Next in order aae the deities whose spheee is tjie heaven ; of these the Asvins are the first to arrive#.. Who thefi are tb^se Asvins '►‘Heaven and Earth,’ say s<*roe ; ‘Day and Nighty say others ; ‘The Sun and Moon,’ say others; ‘Two King, performers of holy acfcs,’ say the legen- dary writers ’ Professor Roth thus speaks of these Gods : ‘The two Alvins, though, like the ancient interpreters ef the Veda, we are by no means agreed as to the conception, .of their* character, hold never- theless, a perfectly distinot position m the entire body of the Vedio deities of light. They are the earliest bringers of light in the morning sky, who in their chariots hasten onward before the dawn, • 4 • THtiWYMNBOP * [ BQPK I. •* # /

20Ye Ravins, ^rich in wondrous deeds, ye heroes worUrjr of our praise, • Accept our songs wi^i mighty thought* •

21Nasatyas, wonder-wrkers, your? are these libations with dipt grass: • Come ye whose paths are red with flame. 4 0 Indra, marvellously bright, come, these libations Jong for thee, Thus by fine fingeVs purified.

22Urged by the holy singer, sped by song, come, Indra, to the prayers Of the libation-pouring priest.

23Approach, 0 Indra, hasting thee, Lord of Bay Horse# to the prayers: In our libation t*ko delight.

24Ye Visvadevas, who protect, reward, and cherish ruen, approach Your worshipper’s drink-offering 4

25Ye Visvedevas, swift at work, come hither quickly to the draught, A^ milch-kino hasten to their stalls.

26The Visvedevas, changing shape like serpents, fearless, void of guile, and prepare the way for her,' — J. Muir, 0. S. Texts , V. 234. Nim- ble hands : hands outstretched and quick to seize the offerings, ?. .'itch in wondrous deeds : some of these deeds for the protection and beuelit of those who craved the aid of the Alvins are mentioned in Jffil’mkVs CX» T., CXVI , and the three following, of this Book. 3 Nd*afyas, derived by Indian Commentators from na + asatya ‘not untrue/ is a name of common occurrence applied jointly to the two Anvins. Ndsatya is said to be specially the name of one of the Asvins, the other being then called Dasra, wonder-worker/ or perhaps ‘destroyer1 (of the wicked) With dipt grass. The saored Kusa grass (Poa ^ynoauroides), after having the roots out off, is spread on the vedi or altar ; and ijpou it the libation of Soma juice, or#oblation of clarified butter is poured out. It is salsa spread over the sacrificial ground or floor^to sertve jj,s a seat for the Gofls and the eacrifieers. 4 Thus by fine fingers^ purified : carefully strained by the priests. ^ 6 Lord of Bay Horses. { Hari^u and Harynsva, * ‘having bay or tawny horses,’ are frequently occurring epithet* of Indra. 7 Ye Visve - det'as: Vieve dev&h may haves originally denoted ‘ali the Gods colleofc- ively/ though the introduction of the Yisvas under the name visvadevdh or vifvedevdh as a separate troop of deities seems to have taken plaoa at au early period. It 'sometimes difficult to deoide whether the 0Xp:cvM.sn rifvcdevAk njfers to a^l the Gocls or the particular troop. • .dydsai} appears to be tfh other form of ahimdydsah which is rxp.-^nd by Bohilingk, and Roth as ‘multiform or ’versatile * a uake, showing the same va$iety of colour and shape,, BTMN 4] * , THS RlOtBDA • 5 % • • 9 Bearer, accept the sacred draught! #

27Wealthy in spoil, Enriched with hymns, may bright Saras- vat>desire, • 09 With eager love, our sacrifice. •

28Inciter of all pleasrfnt songs, inspirer of all gracious thought, Sarasvati accept our rite ! She brightens every pious thought,

Maṇḍala I (Volume I, opening) — HYMN IV. Indra.

29So may wo he acquainted with thine innermost benevolence : Neglect u s not, come hitherward. #

30Go to the wise unconquered One, ask thou of Indra, skilled in song, # Him who is better than thy friends

31Whether the men who mock us say, Depart unto another place. Ye who serve Indra and none else ;

32Or whether, God of wondrous deeds, all onr true people call us blest, / Still may wc dwell in Indra’s care.

33Unto the swift One bring the swift, man-cheering, grace of sacrifice, Thatto the Friend gives wings and joy.

34Thou, Satakratu, drankest this and wast the Vritras’ slayer > thou Holpest the warrior in the fray.

35We strengthen, Satakratu, thee, yea, thee the powerful in fight, Thut, Indra, we may win us wealth.

36To him the mighty stream of wealth prompt friend of him who pours the juice, Yea, to this Indra sing your Bong.

37Iu'dra is especially the lord o£ Soma and its ohief drinker. The exhilaration produoed by drinking the fermented juice offered in lilia- Simulates his warlike energies and disposes him to give out of hia boundless riches liberal rewards in the shape of oat.tle and other wealth to those who worship him. 6 The general meaning of this and the two preceding verses seems to be : Ii/dra is the best friend aud protector, and so long as we enjoy his friendship and protection we care nothing for tho rovilings of the ungodly who mock at our faithful worship.

38The swift One : Indra. The Soma juice whiolj exhilarates men or heroes and acceuipanies or graces the sacrifice is also called swift both because it flows quickly and behause.it makes Indra hasten to the solem- nity. * The , Friend ia Indra whom the juioe exhilarates and sends quickly to the sacrifice. 8 Satakratu , a name of Indra, « is explained by S&ya$a, bp who is ooqfaeotod $vith a hundred ( many) acAs, religious ritea (bahukarmQ'- yukta), eit her as their performer or their objeot : or it may be rendered < endowed with .great wisdom: * kraht implying either karma, act, or prajnt, knowledge.’ — Wilson. The V^itra*, tho enemies, the oppressors or obstructors, are 2 * * 5 * 7 the hostile powers in the atmosphere who malevolently shut i.p the watery treasures in the clouds. These demons of drought, called by a variety of names, as Vrittra, Ahi, Su9hna, JSTamuohi, Pipru, Sambara, Tirana, etc., etc., armed on their side, also, with every variety of oelestial artillery, attempt but in vain, to resist the onset of the gods.' — Muir, 0 , S . Texts, V. 95. • . THE M&VEDA. • 7

Maṇḍala I (Volume I, opening) — HYMN V. Indra.

39To him the richest pf the rich, the Lor<? of treasures excellent, Indra, with Soma juice outpoured 3 ^lay he stand by us in oar need, and in abundance for our wealth ; May he come nigh us with his strength J ^

40Whose pair of tawny horses yoked in battles foemcn challenge not! To him, to Indri sing your song. ^

41Nigh to the Soma-drinker come, for his enjoyment, these pure drops, The Somas mingled with the curd.

42Thou, grown at once to perfect strength, wasfc born to* drink • the Soma juice, Strong Indra, for preeminence. May they bring bliss to thee the Sage. ^

43Our chants of praise have strengthened thee, OSatakrattt. and our lauds : ♦ So strengthen thee the songs we sing.

44Indra, whose sucoour never fails, accept these viands thousand* fold, # Wherein all manly powers abide. • 10 0 Indra, thou who lovest song, let no man hurt our bodies^kssn^ Slaughter far from us, for thou canst.

Maṇḍala I (Volume I, opening) — HYMN VI. Indra

45Companions* The call la addressed to the ministering priests. recognise the necessity of his intervention, #and pyprandhydm^ where he may deem it superfluous.’ — Ludwig. *4 At the sight whose chariot and horses^all enemies flee. 9# Wherein all manly powers abide . The oblations of worshippers, as* well as theiif hymns of praise, stimulate and strengthen the Gods for deeds of heroism. M

46They who stand round : lokatrayavartinqh flrdniyah, ctho living beings of the three worlds,’ is Sayana’s explanati^n^Probably theMaruts, Indra's constant companions are intended. The bright , the ruddy Steed , ( bradham arusham ), is probably the Sun, with whom Indra is frequently connected. ## • T>HR'*HrUN& 0% • [BOOR V

47On both sid^s to the c»r they yoke the two bay coufi^ers dear to him, • BoM, tawny, bearers of the Chief. • •

48Thou, making light'where no lig^it was, and form, 0 men : where form was not, # Wast born together with the Dawns.

49Thereafter they, as is their wont, threw off the state of baloea unborn, Assuming sacrificial names.

50Thou, Indra, with the Tempest-Gods, the breakers down of what is firm, Foundest the kine even in the cave.

51Worshipping even as they list, singers laud him who findoth wealth, The#far-renowned, the mighty One.

52Mayest thou verily be seen coming by fearless Indra's side : Both joyous, equal in your sheen. #

53With Indra's well beloved hosts, the blameless, hastening to ^jeaven, The sacrificer cries aloud.

54On both sides : vipakshasd : harnessed on different sides. 3 Thou, i. e the Sun. 0 men ! is perhaps merely an exclamation expres- sive of admiration. If many Ah 9 men, be taken to mean the Maruts the words thou , making, want born , although in the singular number, may ^Sppiy"to these Gods regarded as one host or company and born at one birth. 4 Threw off the state of babes unborn : according to Prof. the Maruts assumed the form of a garbha, lit. of an embryo or a new- born child, is only meant to express that the storms burst forth from the womb of the sky as soon as Indra arises to do battle against the demon of darkness. As assisting Indra in this battle, the Maruts, whose Dame retainei^for a long time its pu»’‘dy appellative meaning of storms, attained their rank as deities by ^ho side of Indra, or as the poe^ ex- press \t,»the^ assumed their «ac#red name. This seems to be the whole meaning of life later legend thab the Maruts, like the Uibhus were nob original^ gods, but *>6oam^deitied for their wqrks ’ M« Muller. Rifveda Sank ltd, i. p. 25. 5. The Tempmt-Gods : the Maruts, the friends and helpers of Jndra. • The kine : are streamy of water and the beams of light whioh follow theire effusion The cave is the thick dark qloud whioh holds the imprisoned waters and which Indra cleaves asun- der with his th\inderb<y.£ or lightning. 7 Thou : the host of Maruts. is the interpretation proposed by* Professor Max Miillor, but it is only conjectural and not altogether satisfactory. Benfey translates : Mightily ehines the sacrifice ; and Ludwig ; Ti^e warrior sings triumphantly* I

Maṇḍala I (Volume I, opening) — HYMN 7 THE RlGVBDji. . 9

55Come from this placo, 0 Wanderer, or downward fron\ the Jig-lit of licaVcn : Our songs of praised! I yearn for this,

56Indra fre seek to give us l^elp, from here, from heaven £Eove the earth. 0 Or from the spacious firmament. • HYMN VII. Indra. lauds, Indra the choirs have glorified.

57Indra hath ever close to him his two bay steeds and word-yoked car, Indra the golden, thunder-armed.

58Indra hath raised the Sun on high in heaven, that he may see afar : • • He burst the mountain for the kino.

59Help us, O Indra, in the frays, yea, frays, where thousand spoils are gained, With awful aids, 0 awful One. *

60In mighty battle we invoke Indra, Indra in lesser fight, \ The Friend who bends his bolt at fiends.

61Unclose, our manly Hero, thou for ever bounteous, yonder cloud, • For us, thou irresistible.

62Still higher, at each strain of mine, thunder-armed Indra's # praises rise : I find no laud worthy of him.

63Even as the bull drives on the herds, he drives the people with his might, The Ruler irresistible : * * 9 from this place : from earth. Wanderer : (pebijman) here applied to India. • 10 The spacious firrrfxment • the expanse between earth and heaven. * *

64The choirs : (vd'ni) referring perhaps to both singers and chanters.

65The golden : i. e. richly decorated ( xarvilthharanabhUshitah ) according to Sayana. 3 The mountain : i* the mountain-shaped mass of thidJc cloud, and the kine are the waters as, in I. 6, tThe words ddri and pdrvata moan both mountain and cloud, these being constantly seen in lose juxtaposition and being of ten indistinguishable one fopm the othy. A V 4 n a it j. ittivo l/I*' [ BUUiv /. • N , •

66Infljra who rules with single sway men, riches^ and the fivefold race ^ Of those wflo dwell upon the earth. •

67Ftr your sake from each side we call Inflra away from other men : • * Ours, and none others’, may he be. •

Maṇḍala I (Volume I, opening) — HYMN VIII. India.

68By means of which we may icpel our foes in battle handto hand, By thee assisted with the car.

69Aided by thee, the thunder-armed, Indra, may we lift up the bolt. And conquer all our foes in light.

70With thee, 0 Indra, for ally witlfmissile darting heroes, may We conquer our embattled foes.

71Mighty is Indra, yea supreme ; greatness be bis, the Thunderer *. Wide as the heaven extends bis power ;

72Which aideth those to win them sons, who come as heroes to the fight, * Or singers loving holy thoughts-

73His belly, drinking deepest draughts of Soma, like an ocean swells, Lite wide s t reams <ir ora the cope of heaven. A ripe branch to the worshipper.

74For verily thy mighty powers, Indra, are saving helps at once Unto a worshipper like me. i) The fivefold race : Benfoy explains this as ‘.the whole inhabited world.’ But tho expression seems to moan the Aryan settlements or tribes only, aud not tho indi^euqus inhabitants of the country. % The five»trihe4 or /etUoinonts were probably the confederation of the Tur- vasas, Yadusf/Vnus, Diuhyqs, and Purus, ftayana’s explanation is ‘those who nr fit for habitationi) * * 4'. ’ and tho phrase is said \o imply tho four castes and Nisadas or indigenous barbarians. But thore wero no such distinctions of cuist.e when ’tin hymji was composed. 2 With the oar : drvutd , literally, with a horse, is explained by Sayana to mean lighting on horseback. But horses seem to have been used in war as drawers of chariots only, and drvatd here stands for rathena , with a oar or chariot. 0 May tve lift up the bolt. Tho thunderbolt here spoken of is sacrifice which, when employed against enemies, is as powerful a weapon as the bolt of Indra.

Maṇḍala I (Volume I, opening) — HYMN 9 THE RJQVEDA. . 11

75So are his lonely gifts ^ Io t lauds and praises bo to Indrrfsung, That he may drink; the Soma juice. # • • • HYMN IX. Mdra. feasts, Protector, mighty in thy strength,

76To Indra pour ye forth the juice, the active gladdening juice to him The gladdening, omnific God. ♦ 3 0 Lord of all men, fair of cheek, rejoice thee in the gladdening lauds, Present at these drink-offerings.

77Songs have outpoured themselves to thee, Indra, the strong, the guardian Lord, And raised themselves unsatisfied. # • 5 Send to us bounty manifold, O Indra, worthy of our wish, For power supreme is only thine. 6 0 Indra, stimulate thereto us emulously fain for wealth, And glorious, O most splendid One. #

78Give, Indra, wide and lofty fame, wealthy in cattle and in strength, ' Lasting our life-time, failing not.

79Grant us high fame, 0 Indra, grant riches bestowing thousands, those m • Fair fruits of earth borne home in wains.

80Praising with songs the praise-worthy who cometh to our ai<f, • we call Indra, the Treasure -Lord of wealth.

81To lofty Indra, dweller by each libation, the pious man Sings forth aloud a strengthening hymn. spoken and sung, to Indra given ; uKtha being properly thf* laud#thab is regibed, and stoma the hyrau of praise that is sung. V

82And raised themselves unsatisfied : djcfhdh, i*)t contented, that is, with prayers ever new. Ludwig observes that the Samaveda has preserved the correct readin gsajdshdh, ‘with oneac^*!.’ 8 Those fair fruits of earth brought home in wains . ‘The original of this nymn, as of many others, is so concise and elliptical as to be unintelligible without the liberal amplification of the Scholiast. WehaveV^the te£b simply <ftho%e car-having viands,” td rathinir ishah, meaning, S£ya\ia sa^s, those articles of food which are conveyed in cars, caVfcs, or waggons, from the site of their production ; as rice, barley, and other kinds of grain/ — Wilson. The meaning of rathinir is nc$ clear. 12 ,* ' THE QYUN8 OP • [BOOK I. ** HYMN X. * Indra. ft (> ~ TnE chanters hymn thee, they who sly the word of praise *sfiiagnify thee. r * The priests have raised thee up on hig^j, 0 Satakratu, like a pole.

83As up he clomb from ridge to ridge and looked upon t the toilsome task, Indra observes this wish of his, and the Ram hastens with his troop.

84Ha rness thy pair of strong bay steeds, long-maned, whode bodies fill the girths, And, Indra, Soma-drinker, come to listen to our songs of praise.

85Come hither, answer thou the song, sing in approval, cry allmd. • Good Indra, make our prayer succeed, and prosper this our# sacrifice.

86To Indra must a laud be said, to strengthen him who freely gives, e That Sakra may take pleasure in our friendship and drink-offer- ings.

87Him, him wo seek for friendship, him for riches and heroic might. raised thee, like a bamboo,” is rather obscure. The Scholiast says, they have elevated Indra, as tumblers raise a bamboo — on tin summit; of which they balance themselves ; a feat not uncommon in India : or, as vaitsa moans, also, a family, it may oe rendered, ws ambitious nersons raise their faihily to consequence. ’—Wilson. 2 The text h isnmly, mounting fron^ ridge to ridge, ov from height to height, which the Scholiast conydetes by observing that this is said of the Yaurnaria,' the person who institutes^ performs a regular sacrifice andtpavs the expenses of it, whfc goes to the mountain to gather the Soma plant, fuel etc. not delaying to cbme to the sacrifice.1 * * * * * The Ram , (vii*hn(ft) is Indra, and his flock or troop are the Maruts. Hasten* : oomes quickly to the sacrifice, * 5 Sy'cra, a common name of Indra, used in the next> stanfca as an epithet ** ‘the powerful,' from *ak , to be able 7 Easy to turn : The Booty spoken of inS.be Rigveda consists chiefly of cattle* which with Indra's assistance are easily turned and driveu away from the enemy who possesses them. t 7 BYMNU.] • THE RlQVRD'A # 13 • i Unclose the Stable of the kine, and give us wealth 0 Tfmnder- armed. • # •

88The heaven an dearth contain thee not, together, in thy wrath- ful mood. • • Win us the waters*of the sky, and send us kine abundantly.

89Hear, thou whose ear is quick, my call; take to thee readily my songs. Q Indra, let this laud of mine come nearer even than thy friend.

90We know thee mightiest of all, in battles hearer of our cry. Of thee most mighty we invoke the aid that giveth thousand- fold. 110 Tndra, Son of Kusilca, drink our libation with delight. Prolong our life anew, and cause the seer to win a thousand gifts. , •

91Lover of song, may these our songs on every side encompass thee: Strengthening thee of lengthened life, may they be dear de- lights to thee. # HYMN. XI. Indra. Ann sacred songs have magnified Tndra expansive as the sea, The best of warriors borne on cars, the Lord, the very Lord of strength. #

92Strong in thy friendship, Indra, Lord of powerand might, we have no fear. ** • We glorify with praises thee, the never-conquered conqueror.

93The gifts of Indra from of old, his saving succours, never fail, When to the praise singers he gives t lie boon of substance rich in kine. i • • Undose the stable of the line .-"Open the thick cloujjJ that holds the ■water imprisoned and fertilize our fields with rain. ^9 *Thy friend • probably the voji'fi or thunderbolt, which i* Tndra^s inseparable associate and ally, 1 1 Son of I(u*ika ; Kusiku *vas the father orathe giand* father of Visvami^ra who wa* the fattier o(the poet or seer of this hymn. the chief or special God of the seer's family. 12 Of lengthened life » immortal. y * • •

94This hymn is ascribed to Jetar the son %f •Madhuehchhandas the seer of the preceding hymn. Expansive as the sea: cf. I. 8, 7. Or the expression may be, as Wilson says, ‘a vague mode of indicating the # univeral diffusion of Indra as the fhmament,’ *

95THE HYJINS OF [BOOK I . ; Crusher of forts, the youngs the wise, of strength unmeasured, waff he boiii f Stainer of each sacred rite, Indra, thefThunderer, much- extolled.

96Lord of the thunder, thou didst burst the cave of Vala rich in cows. thee.

97I, Hero, through thy bounties am come to the flood addressing thee.

98The wily ^ushna, Indra ! thou oerthrewest with thy wondrous powers. The wise beheld this deed of thine: now go beyond their eulogies.

99Our oongs of praise have glorified Indra who ruleth by his might, Whose precious gifts in thousands come, yea, even more abundantly, c HYMM XII. Agni. Well skilled in this our sacrifice.

100With callings ever they invoke Agni, Agni, Lord of the House, Oblation-bearer, much beloved. <r- 'grass : Thou art our herald, meet for praise,

101Crusher of forts : destroyer or breaker-down of the clouds that withhold the rain, which are regarded as tho forts or strongholds of Vritra and tho other hostile powers of the air. 5 The cave of Vala ; Vala is tho brother of Vritra, or Vritra himself under another name, who stole the cps of the Gods aud hid thorn in a cave, that is, kept the light and waters iiuprisonod in dark clouds. 0 To the Jfood ; i. o. Iudra, iLhe river or sea ti bounty. 7 The wily Sushna : Sushna is dosewbed as a demon slain by Indra. The word means i^rier up *. bhdtdndm soshanaketu . cof^se of the drying up of beiftgs, tho excessive heat and drought before the Rains, whiclf Indra puts an end to. Now go beyond their eulogies : i. & do doeds worthy of eliill higher praise. Or it may mean, make their eulogies endure.

102The Hymns from.XTI to XXI II inclusive are pacribed to Medhatithi, son of Kanva. ' The mr'henger : the mediator between men and Gods. explanation. 3 Born : newly* produced by attrition for the man who has prepared and spread tho sacrifioal grass as a seat for the expec- ted deities.

Maṇḍala I (Volume I, opening) — HYMN 13. THE RlGVEDJ. 15

103Wake up the willmg Gods, ’since thou, Agni pcrfoymest embassage: ' * Sit on the sacred gfass with Gods. Our enemies whom#fiends protect. 9

104By Agni Agni is inflamed, Lord of the House, wise, young, who # bears The gift: the ladle is his mouth.

105Praise Agni in the sacrifice, the Sage whose ways are ever true, The God who driveth grief away.

106God, Agni, he his strong defence who, lord of sacrificial gifts, Worshipped thee the messenger.

107Whoso with sacred gift would fain call Agni to the feast of Gods, 0 Purifier, favour him. To our oblation bring the Gods, 1 1 So lauded by our newest song of praise bring opulence to us, And food, with heroes for our sons.

108O Agni, by effulgent (lame, by all invokings of the Gods, Show pleasure in this laud of ours.

Maṇḍala I (Volume I, opening) — HYMN XIII. Agni

109Son of Thyself, present, 0 Sage, our sacrifice to the Gods to- day. Sweet to the taste, that they may feast.

110By Agni Agni is ivjlamed : The fire into which the oblation is poured is lighted by the application of other fire. Young : as newly born each time the fire is produced. The ladle : used for pouring the sacrificial butler intt> the fire. 8 Lord of sacrificial gifts : the wealthy patron or institutor of the sacrifice. 9 0 Purifier : pdvaka , purifying is in lator Sanskrit a comhruon word for fire. ^ * A — * * * Tfus is one of tlye Apri or propitiatory hymns, consisting of invocations to a eerios of deified objects, and said to bef introductory to the animal sacrifice. All the Jeified objects addressed in this hymn are said by S^yana to be forms of Agni, • * •

111For him Who offers holy gifts : for the institutor of the sacrifice.

112Son of Thyself, Tamftnapat, son or descendant of one^lf, is afrequent- )y recurring name of Agni, so called because^ fire is sometimes self- generated, as in the lightning, or produced by attritioi, and not neces- sarily derived from other fire. Other fanoiful derivations are given. 16 e * # THE HYMNS OP [BOOK V

113Devif Narasansa, sweet o? tongue, the giver of oblations, I Invoke to tljis our sacrifice. ‘

114Agni, on thy mo t easy car, glorified hither bring the Gods: Mann appoint'd thee as Priest. r

115Strew, Q ye wise, the sacred grass that drips with oil, in order due, ^ Where the Immortal is beheld. e

116Thrown open be the Doors Divine, unfailing, that assist the rite, For sacrifice this day and now.

117I call the lovely Night and Dawn to seat them on the holy grass At this our solemn sacrifice.

118The two Invokers I invite, the wise, divine, and sweet of tongue, To celebrate this our sacrifice.

119IM. Sarasvati, Mali!, three Goddesses who bring delight, Be seated, peaceful, on the grass.

120Tvasht ir I call, the earliest born, the wearer of all forms at3 4 * * * * * 10 will: May he be ours and ours alone.

121God, Sovran of the Wood, present this our oblation to tho r Gods, And let the giver be renowned.

122Nard*nns(i : ‘Praiso of Mon * is one of Agni’s mvsfical mames. i Mann : is the man par excellences or tho representative man and fathor of the human race, regarded as the first instil utor of sacrifices and religious ceiomonies 5 The immortal : acconb ng to Sayan a either tin* clarified butter or Agni tho God. 6 The Doors Divine: the doors of he chamber in which the oblation is offored Unfailing: the signification of as%'chdtah in the text is uncertain. Sayma explains the word variously in various places. 8 The two Invokers. Ifc seems uncertain who those two invokers or priests (hotdrrf) are whoth«r Agni and Aditye, or Agni andVaruna, or Varuin, and Aditya, Sue M- MiiiW’a A 1 S ^Literature, p. 4 fit. 9 l a: the doddess of sacred speech and Action Sarasvati : see 13 10. Mah.% : ‘die great/ (Oodd *M^ «*nid to be cidentioM with Hhftrati also a Goddess of speech.

123Trash Ur, is tho Hephaist.os, or Vulcan, of the Indian p mtheon the ideal artist, tlf>e divine artisan. tii*t most skilful df workmen, verged in all wonderful and admiral de contrivances 11 Go>l , Sovtran of th’. Wonl: vanaspati d of the wood ; usually, a large tree; hero s aid to be an Agni —as if the find and the bu'niog of v w.'re identified. the Apri deities or deified objects. °

Maṇḍala I (Volume I, opening) — HYMN 15. j . THE R1GVEDA. 19

124Drink from the Purifier's cup, Maruts, with Ritu ; sanctify The rite, for ye give precious gifts. j • 3 0 Neshjar,withtjiy bame accept our sacrifice; with Ritu dj*kik, For thou art lie who giveth wealth.

125Bring the Gods, Agai ; in the three appointed places set them down : Sprround them, and with Ritu drink.

126Drink Soma after the Ritus, from the Brahmana's bounty : undissolved, O Indra, is thy friendship's bond.

127Mitra, Varuna, ye whose ways are firm — a Power that none deceives — , With Ritu ye have reached the rite.

128The Soma-pressers, fain for wealth, praise the Wealth giver in the rite, In sacrifices praise the God. * $ May the Wealth-giver grant to us riches that shall be far renowned : These things gain among the Gods.

129He with the Ritus fain would drink, Wealth-giver, from the Nesh^ar’s bowl. Haste, give your offering, and depart.

130As we this fourth time, Wealth-giver, honour thee with the Ritus, be A giver bountiful to us.

131The Purifier'* cup : the sacrificial vessel of the Potar, or Purifier, who pours into the fire the libation for the M iruts. 3 0 Neshtar; the Neshtar is one of the chief officiating priests, who leads forward the wife of the institutor of the sacrifice. In this place Neshtar is said to be another name for the God Tvashtar from hiajiaving on some occasion assumed the function 'of Neshtar priest. 4 The three appointed place* : by the three tacrifioial fires. 5 The B'&hrr^ina's bounty . sixteen priests employed in sacrificed ; and perhaps hjs ogico may have been to hold some ladle or vase in wliioh the offering is presented.

132The* Som<xpte**e*s : grd'hvzhastdtah, msnf heav’*ng stones in their hands with which to bruise the 39ma plant. The Wealth- giver*is Agni. said to be the primary or essential Ceremony, such a9 tfte Agnishtoma ; the second, the modified ceremonies, such as the Ujrthya which is else- where termed an offering with Soma juice' — Vdson. • 10 As tab this fourth time: Agni, as Dravanod&s or WeaUh*£iver, has now been celebrated in four stanzas instead of the usual tricha dr triad ; or we may translate with Ludwig, ‘As we in fourth place/ Agni being fourth place in the invocation (Iudra, Haruts, Tvaabtar, Agni). 20 - * • TTJJS HYMN8 OP ; [HOOK I.

133Uriink ye tbe meath, 0 Asvins bright with flameB, whose acts afe pure^who with J^itus accept the sacrifice. #

134WithRitu, through the house-fife, thou, \ind Giver, guidest sacrifice : # Worship the Gods for the pious man.

Maṇḍala I (Volume I, opening) — HYMN XVI. Ijidra.

135Here are the grains bedewed with oil : hither lot the Bay Ooursors bring Indra upon his easiest car.

136Indra at early morn we call, Indra in course of sacrifice, Indra to drink the Soma juice.

137Come hither, with thy long-maned Steeds, 0 Indra, to tl*3 draught we pour : We call thee when the juice is shed.

138Qome thou to this our song of praise, to the libation poured for thee : Drink of it like a stag athirst.

139Here are the drops of Soma juice expressed on sacred grass : thereof IV*ink, Indra, to increase thy might. "~n excellent: Then drink the Som i juice expressed.

140To every draught of pressed-out juice Indra, the Vritra-slayer, comes, To drink the Soma for delight.

141Fulfil, 0 Satakratu, all our wish with horses and with kine: With licly thoughts we sing thy praise. ^ • , 12 Through the house-fire *Tha gd'rhapatya is the sacred fire per- petually maintained by the householder ; the firo from which fires for pacrificial purposes* are lighted. •

142Bright as suns : nil rachaJcsasnk Savana understands this to refer to the priests^and, "Vt ibou* rendys accordingly*, may (the priests) radiant) as the sun (make thee manifest). 2 Easiest car ; 8Ukh- x rathe : * that is, most easily moving, swiftest. 3 Indra at early morn we call Although not more particularly named, the speci- fication implies the morning, m^d-day, and evening worship. 5 Like 0 stag athirst : like a ganra (Bos Gaums) a kind of buffalo ‘Drink like a thirsty buffalo/ would perhaps be a more strictly aocuate rendering. HYMtf U] THE RIQV&D4. 1? v ’ 0 1 2 With Svaha p*ty the sacrifice to ludra in the offerer’s hoisae ; Thither I Call the Deities, f • HYMN XIV. Visvedevaa. songs * • With alt these Gods#; and worship then).

143The Kapvas have invoked thee ; they, O Singer, sing thee •songs of praise : Agni, come hither with the Gods ;

144Indra, Vayu, Bfihaspati, Mitra, Agni, Pushan, Bhaga, Adityas, and the Marut host. in pouring the oblation on the fire. According to S&yana, Sv&h&alsa may he identified with Agni.

145The K vivas : sons or descendants of Kanva, men of the same family as the seer of the hymn. 3 Indra, V<)yu9 etc. The names of these Gods are in the accusative case, governed by ‘ they (the Kanva9) Jiave invoked,’ or ‘ worship them,’ understood. Brihaspati , ‘aTterna- t ng with Brahmanaspati is the name of a den y in whom the aotion of the worshipper upon the Gods is personified. He is the suppliant, the priest who intercedes with the Gods for men, aud protects them against the wicked Heuce he appears as the prototype of the priests and the priestly order, and is also designated as the Purohita of the dfvine community. The essential difference between the original idea represen- ted in this God and those expressed in most of the other and older deities of the Veda consists in the fact that the latter are personifications of various departments of nature, or of physical forces, while the former 19 the product of moral ideas, aud an impersonation of the po^er of devotion.5 — Muir, 0. S . Texts , V. 272. PUshan is a God who protects and multiplies cattle and human possessions generally. In chara^er, he is a solar deity, beholds the entire universe, aud is a guide on roads and journeys. Bhaga , the gracious Lord and proteotor, is regarded as the bestower of wealth. Adityas. ‘There (in the highest heaven) dwell and reign those Gods who bear in common the name of Adityas, Wemuet, however, if we would discover their earliest character, abandon the conceptions whioh in a later age, and even in that of the heroic poeraffc were entertained regarding thes$ deities. According to this conception they were twelve Sun goefs^eariug evident reference to the twelve months. But for the most ancient period we must fjold* fast the primary signification of their name. They aae the inviolable imperish- able, eternal beings Aditi, eternity or the eternal, is the elemer^ which sustains them and jn sustained by them. ..The eternal and inviolable element in which the Adityas dwell, andVhioh formsdheir essence, is the celestial light. ..The Adityas, the Godsof this light, do not therefore by any means coincide with any of the forms i^j which .light is mani-# fested in the universe. They are neither sun, noj moon, nor stars, nor dawn, but the eternal sustainera of this luminous life,* which exists, as it were, behind all these phenomena/ — Rotb, quoted by Muir. 0 . S . Texts , V, p. 56, t ^ J 18 .THE HYMNS OF [BOOK f. c * ; *

146For you these juices are poured fertU that gladden and exhi- larate, l The meath-dropg resting in the cup. f

147The sons of Kanva fain for helptadore thee, having strewn the grass, , . With offerings and all things prepared. ping holy oil, Bring the Gods to the Soma draught.

148Adored, the strengthened of Law, unite them, A gni, with their Dames ; Make them drink meath, 0 bright of tongue.

149Let them, O Agni, who deserve worship and praise drink with thy tongue Tilt* meath in solemn sacrifice.

150Away, from the sun's realm oflight, the wise invoking Priest? shall bring All Gods awaking with the dawn.

151With all the Gods, with Indra, with Vayu, and Mitra’s splen- dours, drink, Agni, the pleasant Soma juice.

152Ordained by Manu as our Priest,thou sittest, Agni, at each rite *. Hallow thou this our sacrifice.

153Harness the Red Afaree to thy car, the Bays, 0 God, the flam- . ing ones : With those bring hitherward the Gods.

Maṇḍala I (Volume I, opening) — HYMN XV. Ritu.

154Ritu 7 meaning generally a season, afiixfch part of the Indian year, ia hero personified and addressed as a deity.

Maṇḍala I (Volume I, opening) — HYMN 20.

155No mortal man, i*> God exceeds thy mental power, 0 Mighty One: Agni, with the Maruts come:

156All Gods devoid of guile, who know the mighty region of mid- air: O Agni, with those Maruts come.

157The terrible, who sing their song, not to be overcome by might: O Agni, with those Maruts come.

158Brilliant, and awful in their form, mighty, devourers of their foes: 0 Agni, with those Maruts come. •

159Who sit as Deities in heaven, above the sky-vault’s luminous sphere: 0 Agni, with those Maruts come.

160Who scatter clouds about the sky, away over the billoyy sea: O Agni, with those Maruts come.

161Who with their bright beams spread them forth over the ocean in their might: O Agni with those Maruts come.

162For thee, to be thine early draught, k pour the SomaAningled meath: O Agni, with the Maruts come. * •

Maṇḍala I (Volume I, opening) — HYMN XX. Ribhus.

163They who for Indra, with their mind, formed horses harnessed m by a word, # Attained by works to sacrifice. • #

164For the Celestial Rice : dtvdya jdnmcyie, the divine class or race of the Ribhus, the three sons of #Sudhan van who is said to have been a descendant of Angiras. They were named severally Ribhu, Vibhvan, •and Vaja and staled collective!)* Ribh\is from the«taame of the eldest. divinity and became entitled to receive praist^and adoration. They* arc supposed to dwell in the solar sphere, and the$e is an indistinct identifi- cation of them with the rays of the sun : but, whether typioal or not), they prove the admission, at an early date of the doctrine that men might become divinities.’ — Wilson. THE IjYMNti OF1 [BOOK 1. way:# The^formed a nectar-yielding cow. : The Riblms with effectual prayeft, honest, with constant labour, made • Their Sire and Mother young again. > Together came your gladdening drops with Indra by the Maruts girt, With the Adityas, with the Kings.

165The sacrificial ladle, wrought newly by the God Tvashtar’a hand — Four ladles have ye made thereof.

166Vouchsafe us wealth, to him who pours thrice seven libations, yea, to each Give wealth, pleased with our eulogies.

167As ministering Priests they held, by pious acts they won themselves, . A share in sacrifice with Gods. c

Maṇḍala I (Volume I, opening) — HYMN XXI. Indra-Agni

168Indra and Ayni: addressed conjointly as a dual deity, Indt&gni, that is, Indra-Agni, See, I. 17. 1. %

Maṇḍala I (Volume I, opening) — HYMN 18.

169Guardians of men, ye ever oomewitR ready succour at the call Of every singer such as L

170Sateyou, according to your wi§h, 0 Indra* Varum*, with wealth : • Pain would we have you nearest us.

171May we be sharers of the powers, sharers of the benevolence Of you who give strength bounteously.

172Indra and Varuna, among givers of thousands, meet for praise, Are Powers who merit highest laud.

173Through their protection may wo gain great store of .wealth, and heap it up : Enough, and still to spare, be ours.

174O Indra- Varuna, on you for wealth in many a form I call : SH4I keep ye us victorious. • 8 0 Indra Varuna, through our songs that seek to win you to ourselves, Give us at once your sheltering help.

175O Indra- Varuna, to you may fair praise which I offer comes Joint eulogy which ye dignify. •

Maṇḍala I (Volume I, opening) — HYMN XVIII. BrahmanaspatL

176Indra the Hero and Varuna the King* are addressed conjointly as a dual d«dty, lndiftvaruna. Tho most prominent of the other du»L deities are Agni-S'una, Tndra-Vayu, Indra-Agni, Indra Brihaspati, Indra* Soma, Mitra- Varuna Indra-Ptishan, Indra-Vishnu, Dyaus-Pmlnvi and Soum-Uudra Brahmanaspali . See I 14, 3. Professor Wilson says; iThe Scholiast furnishes us with no account of the station or functions of this divinity. The etymology will justify Dr. Roth’s definition of him as the deity of sacred prayer, or rather perhaps, of the text of the Veda ; but whether he is to be considered as a distinc personification, or as# modified form of ono of tliosq already recognized, and especially of Agni. is doubtful. His giving weMth, healing disease, and prc*no!ing nourishment, are properties not peculiar to him; and his*being associated wfbh Indi a and Some, while it makes hlfc distinct from t^era, leavea him Agni as his protoype. I?is being, in an especial manner, connected with prayer appears more fully in a .subsequent passage, Hymn XL. to some statements, the Uigveda is supposed to proceed from hina ; a notion, however, which according to Medhftuthi, the commentator on Mano, was suggested by its opening with the Ryfnn tq Agni, Agnivn He* Kakshivdn , called Ausija, or sora of Usij, was a renowned Kishi or •eer, of the family of Pajra, and the author of several of the hymns of the Eigveda. • < « THE HfMNS OF [BOOK /. storey t TWprompt,— may he be with us still. # Let not the foeman’s <*urse, let not^i mortal’s onslaught fall cm us: # Preserve us, Brahmariaspati.

177Ne er is the mortal hero harmed whom Xndra, Brahmanaspaffi, And Soma graciously inspire.

178Do, thou, 0 Brahmanaspati, and Tndra, Soma. Daksbina, Preserve that mortal from distress.

179To the Assembly’s wondrous Lord, to Indra’s lovely Friend who gives Wisdom, have I drawn near in prayer.

180He without whom no sacrifice, e’en of the wise man, prospers ; lie S tii s up the series of thoughts.

181He makes the oblation prosper, he promotes the course of sacrifice: Oiu voice of praise goes to the Gods.

182I have seen Narasansa, him most resolute, most widely famed, As’twere the Household Priest of heaven.

183Th; rich, the healer* of disease ; Brahmanaspati, 4 #emrc:the Ood who represents and animates the juice of tho Soma plant. He was Oi former times the Indian Dionysus or Bacchus ‘The simple minded Aryan people,’ says Piofessor Whitney, ‘whose whole religion was a worship of the wonderful powers and phenomena of nature, had no sooner perceived that this liquid [Soma juice] had power to elevate the Spirits, and produce a temporary frenz\ , under the influence of which the individual was prompted to, and capable of, deeds beyond his natural powers, than they found in it something divine: it was to their appre- hension a God* endowing those into whom it entered with godlike powers* the plant which afforded it became to them the king of ptunts the p~ooes:* of preparing it heeome a holy sacrifice The high antiquity of this cultus is attested by the references to it found occurring in the Persian ^ vesta'— Soe MuiV, 0 S Texts , V. 258. 5 Dak^hUid: properly the present mads to the priests at the conclusion of a sacrifice, here personified a*;a Goddess. 6C The Assembly i wondrous Lord: Sadasaspati, the master or protector of the assembly of priests, is here a title of Agni. ^ 9 Household Priest : s/idmumakluisam ; according to S&yatta, ‘radiant as heaven,’ according to Ludwig’ ‘as one who fought to win heaven s goat.’ Nard^&nsa has already occurred as a name of Agni (I 13 3) The meaning appears to be: through my invocation and praise I have reached the Gods, and with the eye of the spirit havo looked ojx Agni in heaven. c

Maṇḍala I (Volume I, opening) — HYMN 22 THE RIGVEDA. 25

184Praise ye, 0 men, anil glorify Indra-Agni in the*holy ri^s : Sing praise t£> them in sacred songs. *3 Indra and Agni w^invite, the Soma'drinkers, for the#fame Of Mitra, to theeSoma-druught.

185Strong Gods, we bid then? come to th4s libation that stands ready here : ® Indra and Agni, come to us.

186Indra and Agni, mighty Lords of our assembly, crush the fiends : Childless be the devouring ones.

187Watch ye, through this your truthfulness, there in the place ■ of spacious view : Indra and Agni, send us bliss.

Maṇḍala I (Volume I, opening) — HYMN XXII. Asvins and Others.

188We call the Asvins Twain, the Gods borne in a noble car, the best « Of charioteers, who reach the heavens.

189Dropping with honey is your whip, Asvins, and full of plea* santness : Sprinkle therewith the sacrifice.

190As ye go thither in your car, not far,*0 Asvins, is the home Of him who offers Soma juice. ,

191For my protection I invoke the golden-handed Savitar : He knoweth, as a God, the place. _

192For the fame of Mitra : the meaning is not cle *r. Mitra appears to be regarded as the guardian of the world Sri v ana takes Mitra in the sense of friend, #aud refers it to the iustitutor of the sacrifice. o JJrwsh the fiends : the Rakshasa*, demons who go #bouh at night, ensnaring and even devouring humai^ btfings, d.stu* bing sac>ifioes and devout men, and generally h stile to the Aryan race. * 6 In thejAace of spaeiou* view yana explains ‘in tWstatim which* preeminently makes known the experience of results (oT action*) that is in heaven (Svarga).’ In the ]daoe where what is hidien will be made known.

193Your whip : the madhnhasd 'or Hpney-whip of the Asvin3 is porhaps the stimulating morning bre<*ze. See Atharva-veda IX^ 1, the wlmle^of which hymn is a glorification of thi^wondroti^ whip. 9 5 Sam tar : the generator or vivifier, is a mime pf the Sun* in tfie^Vada sometimes identified with and sometimes distinguished from Surya. . THE HYMNS OP [BOOK L • • • <S Thttthe may send us succour, praise, #the Waters’ Offspring Saytar : % F^n are wo for his holy ways.

194We call on him, distributer of wondrous bounty and of wealth, On Savitar who looks on men. •

195Co-me hither, friends, and seat yourselves ; Savitar, to be praised by us, Giving good gift, is beautiful. And Tvashtar, to the Soma draught.

196Most youthful Agni, hither bring their Spouses, Hotra, Bharati, VarOtri, Dhishanft, for aid. to i»s t With great protection and with aid.

197Indran’i Varunani and Agnayi hither I invite, For weal, to drink the Soma juice.

198May Heaven and Earth, the Mighty Pair, bedew for U3 our sacrifice, And feed us full with nourishments.

199Their water rich with fatness, there in the Gandharva's sted- fast place, The fingers taste through sacred songs.

200The Waters' Offspring Savitar : son or off^piing of the Waters, Sip&mndpat, is an epithet more frequently applied to Agni. Sayana explains it otherwise hr ‘one who does notjeherish (na palakam) the water, but dries it up with his heat.’ 10 Hotrd , i» called the wife of Agni, or the personified invocation 1 Bhdrati is Holy Speech or Prayer : Vardtri is explained as ‘she who is to be chosen, the excellent ;* and Dhishand is said to be a synonym of Vak or Vagdexi, the Goddess of Speech. 11 With whole wings ; literally, wi*h undipped wings ; that is, swift as^oiids whose wings have not been cut. 12 Indent, Varu?pii, and Agndyi : are respectively the consorts of Indra Varuna, and Agni. * .14 Their tea er rich in fatness : the fertilizing rain sent by Heaven and Earth. The ^meaning appears to bo : ^he holy singers enjoy, as guerdon for their hymns, th% kindly rain and other gifts which are sent down from the regions above by the gre^t parents Heaven and Earth. Tin. Gandharva's stedfkst place : Though in later time9 the Oandharvas are regarded as a class, in the Kigveda more than one is teldom mentioned. He is commonly designated as ‘ the heavenly Gaudharva,' whose haJbi^atiou is the sky, and whose especial duty is to guard the heavenly Souia, which che Gods obtain through his permission.

Maṇḍala I (Volume I, opening) — HYMN 22. . THE RlOtVEDi. 2T

201Thornless be thou, 6 Eartli, spread wide before us for adwell- ing-place: Vouchsafe us shelter broad and sure.

202The Gods be gracious ifnto us even «from the place whence Vishnu strode •Through the seven regions of the earth !

203Through all this world strode Vishnu ; thrice his foot be planted, and the whole Was gathered in his footstep’s dust.

204Vishnu, the Guardian, he whom none deceived, made three' steps ; thenceforth Establishing his high decrees.

205Look ye on Vishnu’s works, whereby the Friend of Indra, close-allied,. • Hath let his holy ways be seen.

206The princes evermore behold that loftiest place where V islmu is> Laid as it were an eye in heaven.

207This, Vishnu's station most sublime, the singers, ever vigilant,. Lovers of holy song, light up.

208Vishnu: This God, ‘the all-pervading or encompassing,’ is not placed in the Veda in the foremost rank of deities, and, though, fre- quently invoked with Indra, Varuna, the Maruts, Kudra, V&y^u and the Adityas, his superiority to them is never stated, arid he is even described, in one place as celebrating the praise of Indra and deriving his power from that God. The point which distinguishes him. from the othJr Vodic deities is chiefly his stridiug over the heavens, which he is said, to do in three paces, explained as denoting the threefold manifestation, of light in the form of Are, lightning and the sun, or as designating the three daily stations of the sun, in his rising, culminating and setting.. the Taittirivas, as cited by the scholiast, the Gods with Vjshnu at their bead subdued the invincible earth, using the seven meters of theWeda as their instruments. Sayana conceives thetext to allude to t he Trivikram® Avaldrct, in which Vi-hnu^tra versed the three worlds ifl three steps.

209The whole was gathered in his footstep's dust ; This is the mean- ing according to Sayana Vishnu was soenighty Ifhat the dust raised byhis footstep enveloped the whol^ world, of the earth was formed from the dust of his strides* 20 'The princes : the *SilriR, the wealthy patrons of sacrifice, 21 Light up : glorify with their praises.

Maṇḍala I (Volume I, opening) — HYMN JXIII. Vftyu and Others.

210Both Deities who touch tiio heaven, Indra and Vayu we invoke To drink of this our Soma juice. «

211The singers, for their aid, invoke Indra and Vayu, swift as mind, The thousand-eyed, the Lords of thought.

212Mitra and Varuna, renowned as Gods of consecrated might, We call to drink the ^oina juico.

213Those who by Law, uphold the Law, Lords of the shining light of Law, Mitra I call, and Varuna.

214Let Varuna be our chief defence, let Mitra guard us with all aids : Both make ns rich exceedingly.

215Indra, by Maruts girt, we call to drink the Soma juice : may he Sate him in union with his troop.

216Gods, Marut hosts whom Indra leads, distributers of Pushan’s gift*, Hear'ken ye all unto ciy cry.

217With conquering Indra for ally, strike Vfitradown, ye boun- teous Gods : Let not the wicked master us.

218We call the Universal Gods, and Maruts to the Soma draught, For passing strong are Prisni’s Sons.

219Fierce comes the Maruts’ thundering ?oice, like that of con- querors, \jhen ye go * Forward to victory, 0 Men. ,

220Born of the1 laughing lightning, may the Maruts guard us everywhere : ^ , May th$y be gracious unto us. * This hymn is addressed to Vayu, Jndra, Mitra, \^run*, the Vigve Devas, Pftahau, the Waters, Agni. 3 Lords of thought ; dhi thought, meatus especially in the Veda holy thought, devotion, prayer, a religious rite, a sacrifice. 8 fd^han is the guardian of flocks and herds and of property iu^eneraf. I0t Pfimim&tarah : Prisai's 6ous, those who have for their mother Prisui, the many-coloured earth or the speckled cloud ; the Maruts. 1 1 0 2fen : 0 heroie Maruts.

Maṇḍala I (Volume I, opening) — HYMN 23. THE flfcVEDA. 29

221Like some lost animal, drive to U9, bright Pfwhan, hj,m who boars up heaven, • Resting* on manjf-eoloured ^rass. in a cave, T^rho rests on grass of many lines*

222And may he duly bring to me the six, bound closely, through these drops, As one who ploughs with steers brings corn.

223A long their paths the Mothers go, Sisters of priestly ministranfcs^ Mingling their sweetness with the milk.

224May Waters gathered near the Sun, and those wherewith the Sun is joined, Speed forth this sacrifice (\f ours. thirst ; Oblations to the Streams be given.

225Amrit is in the Waters; in the Waters there is healing balm ; Be swift, yo Gods, to give them praise.

226Within the Waters — Soma thus hath told.me — dwell all balms that heal, And Agni, he who blesseth all. The Waters hold all medigines.

227O Waters, teem with medicine to keep my body safe from harm- So that I long may see the Sun.

228Whatever sin is found in me, whatever evil I have wrought, If I have lied or falsely sworn, "Waters, remove it far from me.

229The Waters I this day have sought, and to their moisture have we come : O Agni, rich in aailk, come thou, and with th*y splendour cc^ver me. a •

230Him who bears up heaven : Soma, th<* juice whioh prompts the world-sustaining deeds of the God£ 3 4 The King ;Snma. * Con . cealed and hidden in^a cave : in a place difficult of aeoess; the reference ia to the flight of Agni. SaeUL 9. i. 15 The six* the six seasons, spring, summer, the rains, autumn, winter, the dews. Through these% drops: May this libation induce him to bring, etc/ 16 The mothers ; the Waters, regarded as the close allies <T)f*tbe priests, as th»y are mingled with the ingredients of the*Soma libation. 19 Amrit : nectar, the drink that confers immortality ; the Greek Ambrosia.

231Soma thus hath tAd me : 3om& is especially lord of medicinal plants. 30 t * TlfE HYMNS Of • [BOOK l

232Fill#me wi^i splendour, Agni; give offspring and length of days ; the Gods • Stall know me even as I am, and Agni, with the Risjus, know* Htf MN XXIV. Varuna and Others. Who now is he, what God among tftfe Immortals, of whose auspicious name we may bethink us? Who bhall to mighty Aditi restore us, that I may se^ my Father and my Mother ?

233Agni the God the first among the Immortals, — of his auspici- ous name let us bethink us. and my Mother,

234To thee, OSavitar, the Lord of precious things, who helpest us Continually, for our share we come—

235Wpalth, highly lauded ere reproach hath fallen on it, which is laid, * Free from all hatred, in thy hands.

236Indr a with the Rishis : Perhaps the seven great Rishis are in- tended,— Marichi, Atri, Angiraa, Pula9tya. Kratu, and Vasiahtha, * " _ This hymn, addressed to Varuna, Prajapati, Agni, Savitar, and Bhaga, f is the first of a series attributed to Sun-ihsopa, the son of Ajigarta, The legend is told in full detail in the Aitarcya Brahmana. A king, named Harisuh mdra, worships Varuna in order to obtain a Son, promising to fiacrihce to him his first-born A son is born, named Rohita ; but the king delays the sacrifice until Rohita grows up, when his father com- municates to liim his intended fate. Rohita refuses submission, and spends several years in the forest away from home. There, at last, he meots with Ajlgarta, a Rishi in great distress, and persuades him to part with his second son S unahsepa to be offered, as a substitute, to Varuna, Snuahsepa is about to be sacrificed, when, by the advice of Visvamitra, one of the officiating prints, be appeals to the Gods, and i9 liberated. See Wilson, Rigved< », i p. 60., Muir, 0 S. Texts , i 355, 407, 413, %od M Muller, A S Literature, p 408 1 Mighty Aditi : Professor Muih*r( Trans, of the Rigveda, l 230) says th%jb ‘Aditi, arp ancient gbd or goddess, i 9 iVi reality the earliest name invented to express the Infinite ; not the Infinite as the result of a long process of abstract reasoning, but^the visible Infinite, the endless expanso’beyond the ear^h, beyond the clouds, beyoifl the sky.’ ‘These words [Who- shall to mighty Aditi reV.^re us f ] may be un^rstood as spoken by some one in danger of death who pfayed to be permitted again to behold the face of nature. ..If we should understand the father and mother •whom the suppliant ir anxious to behold, as meaning heaven and earth, it would bacome*8t<ll more probable that Aditi is to be understood aa meaning nature.’ — Muir, 0 : S.* Texts , v. 45. Say ana explains Aditi in the text as Earth ; Roth, as freedom or security ; Beofey, m sinlessness. c

Maṇḍala I (Volume I, opening) — HYMN n. THE RIGVEDA. 31

237Through thy protoctton may we come to even the height of , affluence ^ * ' Which Bhaga hath dealt out to us.

238Ne’er have tlio^fe birds that fly through air attained to thy high dominion or thy might or spirit f Nor those the waterS that flow on for ever, nor hills, abaters Ox the wind’s wild fury.

239Varuna, King, of hallowed might, sustaineth erect the Tree’s stem n the baseless region. Its rays, whose root is high above, stream downward. Deep may they sink within us, and be hidden. , 8 King Varuna hath made a spacious pathway, a pathway for the Sun wherein to travel Where no way was lie made him set his footstep, and warned afar whateer afflicts the spirit.

240A hundred balms are thine, 0 King, a thousand ; de$p and wide-reaching also be thy favours. # Par from us, far away drive thou Destruction. Put from us e’en the sin we have committed.

241Whither by day depart the constellations that shine at night, set high in heaven above us? t he Moon moves on in splendour.

242I ask this of thee with my prayer adoring ; thy worshipper craves this with his oblation. from us, o thou Wide-Ruler.

243Nightly and daily this one thing they tell me, this too the thought of mine own heart repeateth. May he to whom prayed fettered Sunah^opa, .may he the Sovran Varuna release us.

244Which Bhaya haihdeult out tons : the riches which tty* distributer of wealth, Bhaga, Fate or Fortune, hasall<U>ted to us. 7 Vauasya stitpam in the text pears to mean 'Iks stem of the tree,’*aud Sayana’s explanation Hhe mass or pile of light’ seems forced and unnatural 'Fha phrase is not clear, but perhaps the ancient myth of he world-tree, the source of Jife, may be alluded to. 9 Nirriti is lfecay or Destruction personijjed, the Goddess of death and corruption. Say ana calls her pdpadevat , the deity of*sin. 10 \ arena's holy laws : Varuna is the chief of the lords of natural order. His activity display* itself preeminently in the control of the most ^regular •phenomena of nature. See Wallis, Cosmology of the liigvedu , pt 97 f. The connexion appears to be : Fear nob *. the laws of Varuiia are inviolable, and the constellations will duly reappear.

245Bfcund to three pillars capfured Sunahsepa thus to the Aditya m^de his supplication. Him may the Sovran Varuna deliver wise, ne’er deceived,-'-’ loosen the b nds that bind him. • •

246Wiib bending down* oblations, sacrifices, 0 Varuna, wedepre* cate thine anger ; • Wice Asura, thou King of wide dominion, loosen the bonds of sins by us committed. •

247Loosen the bonds, 0 Varuna, that hold me, loosen the bonds above, between, and under. So in thy holy law may we made sinless belong to Aditi, 0 thou Aditya.

Maṇḍala I (Volume I, opening) — HYMN XXV. Varuna.-

248Give us not as a prey to death, to be destroyed by thee in wrath, • To thy fierce anger when displeased.

249To gain thy mere.y, Varuna, with hymns we bind thy heart, as binds The charioteer his tethered horse.

250They flee from me dispirited, bent only on obtaining wealth, As to their nests the birds of air.

251When shall we bring, to be appeased, the Hero, Lord of warrior might, Hyn, the far-seeing Varuna?

252This, this with joy they both accept in common : never do they fail The over-faithful worshipper.

253He knows the path of birds that fly through heaven, and, Sovran of the sea, He knows the ships that are thereon.

254Three ijiUars, or trees, apparently the sacrificial post, a sort of tripod. The Aditya is Varum* one of the sons of Aditi. See I<, 1 4 3. ,]4 A&nra J* an incorporo.il, .spirit ual, divine being ; the Zend Ahura.

255The bonds ; according to Sa\ ana, the ligatures fastening the head, the waiht and the n et. b But, t,lie bonds of sio are here intended. enj >yment of nature, , —

256They Jlee ,* apparently, my en< mies ; but the passage is very obscure. 6 Both ; Varuna and Mitra Why Mitra is thus suddenly introduced is not clear The stanza breaks the connexion between stanzas 5 and 7 ; aiicf is probably an interpolation. 7 Varuna ia King of the air and of the sea, the latter being often regarded aa idea* tioal with the former. THE RIGHTED A. H\ MN 25.] THE RIGHTED A. . 33 * •

257True to his holy law, he knows the twelve moons with their * . progeny : * * Ho knows the moo» of later birth. ••

258He knows the pathway of tKe wind, the spreading, high, and mighty wind : He knows the Gods who dwell above.

259Varuna, true to holy law, sits down among his people; he. Most wise, sits there to govern all.

260Prom thence perceiving he beholds all wondrous things, both what hath been, And what hereafter will be done.

261May that Aditya, very wise, make fair paths for us all our days : May he prolong our lives for us.

262Varuna. wearing golden mail, hath clad him in a shining robe : His spies are seated round hbont. *

263The God whom enemies threaten not, nor those who tyrannize o’er men, Nor those whose minds are bent on wrong.

264He who gi vos glory to mankind, not glory that is incomplete, To our own bodies giving it.

265Yearning for the wide seeing One, my thoughts move onward unto him, As kine unto their pastures move.

266Once more together let us speak, because my rneath is brought : priest-like Thou eatest what is dear to thee.

267Now saw I him whom all may see, I saw his car above the earth : He hath accepted these my songs.

268Varuna, hear this call of mine : be gracious untoeus this day longing for help I cried to thep. * #

269Thpu, 0 wise God, art Lord of all, thou art the King of earth and heaven « Hear, as thou goest on thy Vay. ^ *

270The twelve moons with their progeny : the twelve^baouths with the. days which are their offspring. Themoon of later birth: the thirteenth, the supplementary or intercalary month of the lunVsolar yetfr. 13 His spits: V aruna’s spies, messengers or angels, are* jTrobably the rest of the Adityas, See M. Muller, A. S. fiilerature, p. 534. 17 My meath : or honey ( madhu ), the libation of Soma juioe. 18 Now saw / him : I saw Varuna, visib& to the mental eye of hi9 worshipper*.

271TUB HYMNS OF [ttOOKL

272Release us form the upper bond, untie the bond between, and lofcse She bonds below, that I may live. • HYMN XXVI. , Agni. 0 worthy of oblation, Lord of prospering powers, assume thy robes, • And offer this our sacrifice.

273Sit, ever to be chosen, as our Priest, most youthful, through our hymns, O Agni, through our heavenly word.

274For here a Father for his son, Kinsman for kinsman worshippeth, And Friend, choice worthy, for his friend.

275Here let the foe-destroyers sit, Varuna, Mitra, Aryaman, Like men, upon our sacred grass.

276O ancient Herald, be thou glad in this our rite and fellowship \( Hearken thou well to these our songs.

277Whate’er in this perpetual course we sacrifice to God and God, TMiat gift is offered up in thee.

Maṇḍala I (Volume I, opening) — HYMN 27. J.

278May fhe far striding Sop of Strength* bringer of freafc felicity, m • Who pours his gifts like rain, be ours,

279Lord of all life, from near, from far, do thou, O Agmi evermore Protect us from the sinful man. And this our newest song of praise.

280Give us a share of strength most high, a share of strength that is below, A share of strength that is between. Sindhu, thou / • • Swift streame8t to the worshipper.

281That man is lord of endless strength whom thou protectest in the fight, Agni, or urgest to the fray.

282Him, whosoever he may be, no man may vanquish, mighty One : Nay, very glorious power is his.

283May he who dwells with all mankind bear us with war-steed# through the fight, And with the singers win the spoil. • •

284Help, thou who knowest lauds, this work, this eulogy to* Kudra, him Adorable in every house.

285May this our God, great, limitless, smoke-bannered, excel- lently bright, Urge us to strength and holy thought. ■ 5 7 7 — 7 • *

286Like a long tailed steed : Agni, #or ^ire, is likened to a horse, pro- bably, on account of bis impetuosity ; and his long fl£mes„curJed and driven by the wijnd, are compared to the horse’s flowing tail. Sayana explains: scattering our foes jvith thy flames as a horse brushes away the flies that trouble him. 6 Sindhu: the Indus ; dl* the word may stand for an^ river, and the expression mean, wi^i great abundance.

287With the singers : the priests who sing hymns of praise at the sacrifice. 10 Thou who knowest lauds: ( jardbodha ) seems to refer to the Riehi or poet of the hymn, not to Agni.* Bndra : the Roarer, or Howler, is here a name of Agni, *on account of the loud crackling or roaring of his flames. Or the word may signify red, bright. Hee Pischel, Vedische Studi$n, l. pp, 55 gqq. 36 t THE HYMNS OF f BOOK 1 .

288I*ike some rich Lord of men may hfc, Agni, the banner of (he Gods, Reffilgent, fiear us through our lauds. • 13 6Hory to Gods, the mighty and the lesser, #glory to* Gods the younger and the elder ! • Let us, if we have power, pay the Gofls worship : no better prayer than this, ye Gods, acknowledge.

Maṇḍala I (Volume I, opening) — HYMN XXVIII. Indra Etc.

289Where, like broad hips, to hold the juice, the platters of the press are laid, O Indra, drink with eager thirst the droppings which the mortar sheds.

290There where the woman marks and learns the pestle’s constant c rise and fall, O Indra, drink with eager thirst the droppings which the morUr sheds.

291Where, as with reins to guide ahorse, they bind the churning- staff with cords, O Tndra, drink with eager thirst the droppings which the mortar sheds.

292If of a truth in every house, 0 Mortar, thou art set for work, Here give thou forth thy clearest sound, loud as the drum of conquerors 1*2 The banner of the Gods: who like a banner brings the Gods to- gether ; or it may be rendered ‘the herald of the Gods/ the Gods,5 he who notifies to them, as Savana explains it. 13 These distinctions of greater and lesser, older and younger Gods, or as we should say, angels, are nowhere further explained. Sun&hSepa, it is said, by the advice of Agni, worships the Visvodevas or the Universal Gods* The Visvedevas, as a sep irate troop or class of Gods, are ten in number, espeoSally worshipped at funeral obsequies, and moreover, according to the laws of Manu, entitledUo daily offerings. • This hy*an— a song sung during the preparation of the Soma juice — is said to be addressed to Indra, and to the pestle anc^ mortar and other utensils used in the work 2 Platters : two shallow plates, one being used as a receiver and the other as a cover. They bind the churning *taff with cords a the churning stick is moved by a rope passed round its handle and fomnd a post used as a pivot. 5 0 Mortar ; according to Sayan a the divinities presiding over the mortar and pestle, and not the implements themselves, are addressed. .

Maṇḍala I (Volume I, opening) — HYMN 29 THE MOVED A. 37

293Best strength-giversb ye stretch wide jaws, OSacrificial Imple- ments, tike two bay horses champing herbs.

294Ye Sovrans of the Forest, both swift, with swift pressers press to-day Sweet Soma juice for Indra’s drink.

295Take up in beakers what remains : the Soma on the filter pour, And on the ox-hide set the dregs.

Maṇḍala I (Volume I, opening) — HYMN XXIX. Indra.

296O Lord of Strength, whose jaws are strong, great deedg are thine, the powerful : Do thou, O Indra, give us hope of beauteous horses and of kine, In thousands, O most wealthy One.

297Lull thou asleep, to wake no more, the pair who on each other look : % ' • Do thou, O Indra, give us hope of beauteous horses and of kine, In thousands, 0 most wealthy One.

298Hero, let hostile spirits sleep, and every gentler genius wake : Do thou, O Indra, give us hope of beauteous horses and of kine, In thousands, O most wealthy One. by metonymy, for thf mortar, and in verse 8. in the dual number, for the ni^rtar and pestle. 7 Strength-givers : explained by Sayana as especially givers of food. The two jJladbters mentioned abf>ve are probab- ly meant. When the upper platter is raised to receive the j uico of* the Soma stalks the aperture between the two is like a horses mouth when he chews succulent grass. 2 This verse is addressed to the ministering priest. What remains: after the libation. * The filter or sieve was used to purify the juice before it was poured into the receptacle. Ox-hide: laid under the mortor.

299The pair who on each other look: ‘The text* iff very elliptical and obscure. In is, literally: Put to sleep the two reciprocally looking: let them sleep, not being awakend. The Scholiast calls them the two female messengers of Yama [the God of the Dead].' Wilson. 38 • THEHYMNSOP [BOOK t. • •

300Destroy this ass,0 Indra, who in tones discordant brays to thee: Do tJioa, 0 Indra, give us hope of beauteous horses and of kine, In thousands, 0 most wealthy One. •

301Par distant on the forest fall the tempest in#a circling course ! In thousands, 0 most Wealthy One. #

302Slay each reviler, and destroy him who in secret injures us : Do thou, O Indra, give us hope of beauteous horses and of l?ine In thousands, 0 most wealthy One.

Maṇḍala I (Volume I, opening) — HYMN XXX. Indra.

303Who lets a hundred of the pure, a thousand of the milk-blent draughts Flow, even as down a depth, to him ;

304When for the strong, the rapturous joy he in this manner i% hath made room Within his belly, like the sea.

305This is thine own. Thou draWest near, as turns a pigeon to his mate : Thou carest too for this our prayer.

306O Hero, Lord of Bounties, praised in hymns, may power and joyfulness Be his who sings the laud to thee.

307Lord of a Hundred Powers stand up to lend us succour in tbis fight : In others too let us agree.

308In every need, in every fray we call as friends to succonr us Indra the mightiest of all.

309This ass : out adversary^says the Scholiast. ‘Therefore is he^called an ass, ?\s br\ying, or Uttering harsh sounds intolerable to hear 1 (J Far distant on the forest : may the cyclone or tempest expend its fury on the wood, and not tforae nigh us The word kfindrin i' chi , which I have rendered in accordance with S&y&na, means elsewhere a certain kind of animal, a lizard accrtrdjng to Sayana. This passage may perhaps mean, ‘may the $ind fall on the forest with the kundfind' chi whatever that may be. • i

310Lord of Ilnndr&l Powers; Satakratu. 3 The stron9t the rapturous joy ;tfche exhilarating Soma juioe. 4 This is thine own • this Soma libation is for thee alone. 6 In this fy/ht : the hymn i® a prayer for aid in a coming battle. *

Maṇḍala I (Volume I, opening) — HYMN 30 THE R1Q.VEDA. . 39

311If he will hear ns let him come with succour of a thousand kinds, * . And all that strengthens, to our call. # •

312I call him mighty to resist, the fjero of our ancient h*me, Thee whom my sire invokad of old #

313We pray to thee, O much-invoked, rich in all precious gifts, 0 Friend, Kind God to those who sing thy praise. dames And of our Soma drinking friends. . 12 Thu?4, Soma-drinker, may it be ; thus, Friend who wieldest thunder, act To aid each wish as we desire.

314With Indra splendid feasts be ours, rich in all strengthening things wherewith, Wealthy in food, we may* rejoice. #

315Like thee, thyself, the singers’ Friend, thou movest, as it were, besought, Bold One, the axle of the car,

316That, Satakratu, thou to grace and please thy praisers,as it \£ere, Stirrest the axle with thy strength,

317With champing, neighing, loudly-snorting horses Indra'hath1; ever won himself great treasures. us, and led us too receive it. • *

318Home, Asvins, with enduring strength wealthy in horses and in kine, And gold, O ye of wondrous deeds.

319The Hero of our ancient home : the tutelary God of our family.

320Friend of our lovely- featured dames: the m?aning of siprinindm in the text is very doubtful. Wilson, following Sslyana, paraphrases :* (bes- tow if^on) us, thy friends, (abundanea*of cows) with projecting jaws, Benfey takes the word to mean baafttiful women. Ludwig* suggests helraeted, from a possible form nprini , agreeing with visdm, of men understood. Roth Considers the reading to be Aulty, and suggests, siprir^i- i?a«,inthe vocative case, agreeingVith Soma-drinker. 14 ^The lines in this and the following stanza referring tcvthe axle and the chariot or wain are somewhat obscure and have been variously interpreted. Ludwig’s explanation, which I follow, appears to be the simplest and the besjb. strongest part of the car, is intended to signify Indra^ great strength exerted at his worshippers’ prayer. 16 The hymn really ends with the preceding stanza. The car oj^yold given to Indra is the hymn. The car of gold prayed for is abundant wealth. 40 / THR HYMNS OF [BOOK I .

321Your chariot yoked for botli alike, immortal, ye of mighty acts. Travels, 0 ifsvins, in the sea. Tne other round the sky revolvers. #

322What mortal, 0 infinortal Dawn, enjgyeth thee ? Where lovest thou ? To whom, 0 radiant, dost thou go ?

323For we have had theein our thoughts whether anearor faraway, Red-hued and like a dappled inare.

324Hither, 0 Daughter of the Sky, come thou with these thy strengthenings, And send thou riches down to us.

Maṇḍala I (Volume I, opening) — HYMN XXYI. Agni.

325To Matarisvan first thou, Agni, wast disclosed, and to Vivas- van through thy noble inward power. the burthen thou didst bear, didst worship mighty Gods. » < ,

326The tea : the ocean of air. 19 The Bull : apparently the Sun. very clear. 20 We are reminded of the old Grecian myth of E03 and Tithonus. Ushas, Dawn, or Morning, is the daughter of personified Heaven, Dyaus, or Dyu. of Angiras. 1 Thou, Agni , wast 'he earliest A.igiras: the Angirases are the most important priestly family mentioned in the Veda, tfee 1. the Gods, which Agni performs. Sprung from two mothers : from the two pieces of wood used to produce fire. 3 M ttarisvan : the name of a divine being described in I. 60. 1 as bringing the hidden Agni to Bhrigu, and Identified by Sayarla with Vayu the God of wind. mbrning sun, the personification of all manifestations of light. He is said to be the father of*Yv*rna, and the Gods are called his offspring. as a class of Gods, eight in number, were at first personifications of natural phenomena. v

Maṇḍala I (Volume I, opening) — HYMN 31. THE RIGrVJUDA. 41

327Agni thou madest heaven to thunder for mankind ; thou, ^et more pious, for piot^s Purftrav&8. • « When thpu art rabidly freed from thy parents, first eastwy.fl they bear thee round, and# after, to the west

328Thou, Agqi, art a Ikill who makes our store increase, to be invoked by him who lifts the ladle up. who live, thou lightenest first our folk.

329Agni, thou savest in the synod when pursued e’en hiA, far- seeing One ! whq> walks in evil ways. . Thou, when the heroes .fight for spoil which men rush round, slayest in war the many by the hands of few.

330For glory, Agni, day by day, thou liftest up the mortal man to highest immortality,— r Even thou who yearning .for both’ races givest them^reat m bliss, and to the prince grantest abundant food:

331O Agni, highly lauded, make our singer famous that he may win us store of riches : AJay we improve the rite withnew performance. O Earth and Heaven, with all the Gods, protect us.

332O blameless Agni lying in thy Parents’ lap, a God among the Gods, be watchful for our good. hast thou sown* for him, auspicious On$ ! % •

333Agni, thou art our Providence, *our Father thou : we are thy brethren and thou art our spring of life. red, thousand treasures,' O. infallible ! . 4 Purdravda : son of Budha. lia is said to hgve instituted the three saorifioTal fires. Agni, to re\£arjl hiip^ sent* thunder tfitt iorerunner of rain. Freed from thy parents procfuoed and separated from Jbhe* fire-sticks. Eastward they bear thee : the fire is first applied to light the Ahavaniya fire* and then the grslrhapatya. • * & A Mull ; exceed- ingly strong. With the hallowing Word :.the exclamation Vap&a.t > (may he (Agni) bfear*it (to th% Gods), used at ^ie moment , of pouring the sacrificial oil or clarified butter on the fire4. * 6 Agni$ thpu savest in the synod : the vid&tha, synod or sacrificial assembly, seeing to have been regarded as an inviolable asylum. * , # 7 Moth races .‘Gods and men. The printie : the S&ri/bhd noble or eminent mai} who institutes and pays the charges of the sacrifice. 9 Thy Parents : here said to mean Heaven and Earth. former of bodies : £iver of children. «* . THE.HYMNSOF '* [BOOK L 11 iTiee, Agni, have the Gods made the first living One for living nmn, Lortl of the house of Nahusha. * they made the teacher of the sons of men, what time a Son was born to the father of my ^ace. €

334Worthy to be revfired, O Agni, God. preserve our wealthy patrons with thy succours, and ourselves. Guard of our seed art thou, aiding our cows to bear, inces- santly protecting in thy holy way. *

335Agni, thou art a guard close to the pious man ; kindled art thou, four-eyed! for him who is unarmed. With fond heart thou acceptest e’en the poor man’s prayer, when ho hath brought his gift to gain security.

336Thou, Agni gainest for the loudly-praising priest the highest* wealth, the object of a man’s desire. to the simple one thou teachest lore.

337Agni, the man who giveth guerdon to the priests, like well- sewn armour thou guardest on every side. s He who with grateful food shows kindness in his house, an offerer to the living, is the type of heaven.

338Pardon, we pray, this sin of ours, 0 Agni, — the path which we have trodden, widely straying, Dear Friend and Father, caring for the pious, who speedest nigh and who inspirest mortals,

339As erst to Manus, to Yayati, Angiras, so Angiras! pure Agni ! come thou to our hall. lining hither the celestial host and seat them hero upon the sacred grass, and offer what they love.

340By this our prayer be thou, () Agni, strengthened, prayer made by us after our power and knowledge. thy strength-bestowing favour. H Nahusha: one of the groat progenitors of the human race. of sacrifice. What time a Son was born : tins Son is Agni himself. rites of worship, is regarded as the generator or father of Agni. The meaning of the verse is that Agni wa* appointed priest, and H a teacher of iho rules of divine worship in the earliest time when Agni was first bori* on earth as sacrificial tire. " 13 Four-eyed; illuminating the four cardinal points, or looking in all directions. ' If) An offerento the H mug : probably, one who offers food and hospitality to a human being, tl ) nriyajha , worship of mau, of Manu. Or it may raaan, as Ludvig suggests, one who offers a sacrifice that transports the sacrificer at once, living, to heaven. 16 Yaydti : a celebrated king, one of the sons of Nahusha. *

Maṇḍala I (Volume I, opening) — HYMN 32.1

341He slew the Dragon lying on the mountain : his heavenly bolt ^>f thunder Tvash(ar fashioned. Like lowing kine in rapid flow descending the waters glided downward to the ocean.

342Impetuous as a bull, he chose the Soma, and in three sacred beakers drank the juices. * Maghavan grasped the thunder for his weapon, and smote *o death this firstborn of the dragons.

343When, Indra, thou hadst slain the dragons, firtborn, and overcome the charms of the enchanters, Then, giving life to Sun and Dawn and Heaven, thou fou&dest , not one foe to stand against thee.

344Indra with his own great and deadly thunder smote into pieces Vritra, worst of Vyitras. As trunks of trees, what time the axe hath felled them, low on the earth so lies the prostrate Dragon. •

345He, like a mad weak warrior, challenged Indra, the groat impetuous m any-slaying Hero. foe — the shattered forts in falling

346Footless and handless still he challenged Indra, who smote him with his bolt between the shouldcis. Emasculate yet claiming manly vigour, thus Vritra lay with scattered limbs dissevered. the original purport the legend of Xndra's slaying Vritra, converted by the JPauranik writers into a literal contest between Iftdra and an Asura, or chief of the Asums, from vrh^t m the Vedas js merely an allegorical narrative of the product! m of rain. Vritra, sometimes -a] so named Ahi, is nothing more than the accurr^ilatiou of vapour, con- densed or figuratively shut up in, ^r obstructed by, a cloud ImVa, with liis thunderbolt, or atmospheric or electrical influence, divides the aggregated mass, and veot is given fee the Vain which ^ then descends upon the earth 1 Wilson. 2 The Dragon : Ahi, literally a serpent. and liberal ; Lord Bountiful. 4 The charm | qf the enchanters : magical or supernatural powers ascribed to Vritra a»d his allies. in three sacred beakers : trikadrukeshu ; according to S&yana, oa the Trik&drukas, the first three days of the Abhiplava ceremony.

347There as he lies like a bank -bursting river, the waters taking cpurage flow above him. The Dragon lies beneath the feet of torrents which Vritra 4 with his greatness had encompassed.

348Then humbled w£s the strength of Vritra’s mother : Indra hath cast his deadly bolt against her. The mother was above, the son was under, aud like a cow beside her calf lay Danu.

349Rolled in the midst of never-ceasing currents flowing without a rest for ever onward, The waters bear off Vritra’s nameless body : the foe of Indra sank to during darkness.

350Guarded by Ahi stood the thralls of Dasas, the waters stayed like kine held by the robber. But he, when he had smitten Vpitra, opened the cave where- in the floods had been imprisoned.

351A horse’s tail wast thou when he, 0 Indra, smote on thy bolt * thou, God without a second, Thou hast won back the kine, hast won the Soma; thou hast let loose to flow the Seven Rivers.

352Nothing availed him lightning, nothing thunder, hailstorm of mist which he had spread around him : When Indra and the Dragon strove in battle, Maghavan gained the victory for ever.

353Whom sawest thou to avenge the Dragon, Indra, that fear ' possessed thy heart when thou hadst slain him ; That, like a hawk affrighted through the regions, thou crossedst nine-and-ninety flowing rivers ?

354Ddnn : according to Sayana, the mother of Vritra. 11 Thralls of Ddsas ; in the power of Vritra and his allies. Dasa is a general name applied in the Veda to certa:n evil beings or demons, hostile to Indra aud to men. It, means, also, a savage, a barbarian, one of the non-Aryan nhabitauts of India. The robber : pani (literally, one who barters and traffics) means a miser, a niggard ; an impious riuin who gives little or nothing to the Gods. The word is used also as the name of a ola98 of envious demons watching over treasures, and as an epithet of the fiends who steal cows and hide them in mountain baverus 12 A horse's iail was thou • destroying thy enemies as easily a horse sweeps away flies with his tail. Cf. I 27. J. The Seveu Rivers: according to Professor Max Muller, the Indus, the five rivers of the Panjab (Vitasta, Asikni Parushni, Vipasi Sutudni) and the Sarasvati. Lassen r.nd Ludwig put the Kuhha in the place of the last-named. 14 This flight of Indra is frequently alluded to. It. it said that he fled thinking that he had committed a great sin in killing Vritra. Nine-and* ninety : used indefinitely for a great number,

Maṇḍala I (Volume I, opening) — HYMN 33.1 THE R1GVEDA. 45

355Indra is King of all that moves and moves not, of cretftures tame and hoiked, the Thunder-wielder. • # Over all living m^n he rules as Sovran, containing all as spokes withia the felly. • HYMN XXXIII.* Indra. • increase his care that guides us. Will not the Indestructible endow us with perfect knowledge of this wealth, of cattle ?

356I fly to him invisible Wealth-giver as flies the falcon to his cherished eyrie, With fairest hymns of praise adoring Indra, whom those who laud him must invoke in battle,

357Mid all his host, he bindeth on the quiver : he driveth cattle from what foe he pleaseth : Gatheaing up great st&re of riches, Indra, be tliou no trafficker with us, most mighty.

358Thou slewest with thy bolt the wealthy Dasyu, alone, yet going with thy helpers, Indra ! Far from the floor of heaven in all directions, the ancient riteless ones fled to destruction.

359Fighting with pious worshippers, the riteless turned and fl<id, Indra ! with averted faces, When thou, fierce Lord of the Bay Steeds, the Stayer, blewest from earth and heaven and %ky the godless. •

360They met in fight the army of the blameless : then the Navagvas put forth all their power. by steep paths from Indra, scattered.

361Fain for booty : gavydntah , literally seeking or eager for kine, that is, booty or wealth consisting chiefly of cattle. 3 Be thou no trafficker with ns : not deal illiberally with U9 like t? petty trader : do not give sparingly, nor demand ^tocf much in retiyu. 4 The wealthy Dasyu : according to Sayaua, ‘ Vritra the robber/* tke^with- holder of the fertilizing rain. The Dasyus# are alsu a class of demons, enemies of gods and rnoD, and sometimes* the word means a savage, a barbarian, The ancient riteless ones : tfie followers of Vritra ; hero apparently identified with indigenous races who h^f not adopted, or were hostile to, the ritul of the Veda. 5 T he Stayer : he who stands firm in battle. The word in the text sthdtar appears to corses - pond ex iedy with the Latio Stator (Jupiter £tyU*)r). See Benfey, Orient unri Occident , 1. 48. 6 The Navagvas ; the narrw of a mytholo- gical family often associated with that of Angiras, and described as sharing in Indra’# battles, regulating the worship of tbo Gods, etc.

362Whether -they weep or laugh, thou Hast o’erthrown them, O Ipdra, o». the sky’s extremest limit. The Dasyu thou hast burned from heaven, and welcomed* *^he prayer of him who pours the juice and lauds thee.

363Adorned with their array of golcfr and jewels, they o’er the earth a covering veil extended. • Although they hastened, they overcame not Indra : their spies he compassed with the Sun of morning. ,,

364As thou enjoy est heaven and earth, 0 Indra, on every side surrounded with thy greatness, So thou with priests hast blown away the Dasyu, and those who worship not with those who worship.

365They who pervaded earth’s extremest limit subdued not with their charms the Woalth-bestower : Indra, the Bull, made his ally the thunder, and with its light milked cows from out the darkness.

366The waters flowed according to their nature ; he mid the navigable streams waxed mighty. with his strongest weapon.

367Indra broke through llibisa’s strong castles, and Sushna with Jiis horn he cut to pieces 1 Thou, Maghavan, for all his might and swiftness, slewest thy fighting foe man with thy thunder.

368Fierce on his enemies fell Indra’s weapon : with his sharp bull he rent their forts in pieces. He with his thunderbolt dealt blows on Vritra, and con- quered, executing4 all his purpose.

369Indra, thou holpest iCutsa whom thou lovedst, and guardedst brave Dasadyu when he battled. stood up again for conquest.

370With the Sun of morning : 4 We rev< rt here to the allegory. The followers of Vritra are here said to be the shades *pf night which are dispersed by tVio rising of the sun : according to the Brahmana ‘‘^Wily the sun, when ho rises in the cvttft, drives away tho Uilkshasas ” * "WiUvu. * 10 Milked cows struck the cloud with his lightning, and made tho milky stream,’ of fertilizing rain flow forth. 12 Hi- binn's strong Canties: Ilibisa is said by Dayana to be Vritra ‘who sleeps in caverns of the ear th.’ Probably one oJF tho confederate demons is intended. Snsl'na with his 'horn: \ he demon of drought, * furnished/ says the Scholiast, ‘ with weapons like t.he horns of bulls and buffaloes.* The meaning of ‘ horue^d * ur * with his horn * is simply ‘ mighty/ the horn bef ng used as cn, Hebrew poetry as the emblem of strength.

371With his \iharp bull : the rushing thunderbolt. 14 Kutsa : said to have been a Bishi or seer, founder of a religious family or school, and ahwharo spoken of as the particular friend of Indra.

Maṇḍala I (Volume I, opening) — HYMN ii. . THRRIGVEDA. 47

372Svitra’s mild steer, 0 Maghavan thou holpesj in combat for the land, micNTu^ra’s houses. • Long stood they there before the task was ended : thou#wast the master of the foe inch’s treasure. •HYMN XXXIV.* Asvins. * ing is your bounty, Asvins, and your course. drawn nigh unto us by the wise.

373Three ate the fellies in your honey-bearing car, that travels after Soma’s loved one, as all know. ye by night, O Asvins, thrice by day.

374Thrice in the self-same day, ye Gods who banish want, sprinkle ye thrice today our sacrifice with mouth ; And thrice vouchsafe ussjtore of food Avith plenteous strength, at evening, 0 ye Asvins, and at break of day.

375Thrice come yo to our home, thrice to the righteous folk, thrice triply aid the man who well deserves your help Th rice, 0 ye Alvins, bring us what shall make us glad ; thrice send us store of food as nevermore to fail. •

376Thrice, 0 ye Asvins, bring to us abundant wealth ; thirce in the Gods’ assembly, thrice assist our thoughts. Sun’s daughter hath mounted your threc-wheeled car,

377Thrice, Asvins, grant to us the heavenly medicines, dthrioe those of earth and thrice those that the waters hold. Favour and health and strength bestow upon my son ; triple protection, Lords of Splendour, grant to him.

378Thrice are ye to be worshipped day by day by us ; thrice, 0 ye Asvins, ye travel around the earth. bodies, come ye to the three. him. The same may bo said of Svait‘r<*ya or Svitrya, the%<m of a woman named Svitra. 15 The meaning of tuyry&sn in tho text^lT not clear. Sayana explains it by ‘ in the water#;’ Reufey translates, among Tugra’s daughters/ and the iPetorsburg Lexicon takes rt to mean * among the famil^s of Tugryans,’ Mild gte%r / strong but gentle son. • •

379Be present with ns even thrice : that is, at all the three daily sacrifices. 2 Soma : is here the Moon. His darling is Jyotsua or Kaumudf, Moonlight, identified with Sury&, th% light borrowed from the Sun. 5 For the Sun}s daughter : Surya, whd is called the consort of the Asvins. 7 N&satyas : a common appellation of the Asvins, See I 3. 3. To Axe three : to the three daily sacrifices. 48 < THB HYMNS OF, . [ BOOK 1.

380Thrice, 0 y^ Asvins, with the Seven Mother* Streams; three arerthe jars, the triple offering is prepare*!. Three are the worlds, and moving on above fthe sky ye guard the firm-set vault of heaven through day and nights.

381Where are the three wheels of your triple chariot, where are the three seats thereto firmly fastened? to our sacrifice, Nasatyas ?

382Nasatyas, come : the sacred gift is offered up; drink the sweet juice with lips that know the sweetness well. oil, various-coloured, to our sacrifice.

383Come, 0 Nasatyas, with the thrice-eleven Gods; come, 0 ye Asvins, to the drinking of the meath. ouj enemies ; be with us evermore.

384Borne in your triple car, 0 Asvins, bring us present prosperity with noble offspring. I cry to you who hear me for protection : be yc our helpers where men win the booty.

Maṇḍala I (Volume I, opening) — HYMN XXXV. Savitar.

385Throughout the dusky firmament advancing, laying to rest the immortal and the mortal, Borne in his golden chariot he cometh, Savitar, God who looks on every^crcature.

386The God moves by the upward path, the downward ; with two bright Bays, adorable, he journeys, Savitar coines, the God from the far distance, and chases from us all distress and sorrow. *

387The Seven' Mother Stream* : see I. 32. 12. Three are the jars : throe so rtf. of pitchers, used to contain and pour out the Soma juice at the three daily saciifices. * (J The throe ivorlds earth, middle air, and heaven. v 9 The mighty ass . according to the Nighantn 1 two asses are the steeds of the Asvins.’ 10 Savitar ; implying that the A’avins are to be worshipped with this hymn at dawn. JSavit&r is the Sun. 11 The thrue deven Gods ; This is authority for the usual Paur.\nik enumeration of thirty-three deities, avowedly resting on Vaidik texts. The list is, there, made up of the e ight Vasus ; twelve Adilyas, Prajapati, and Vashatkara.’ V/ilson.

Maṇḍala I (Volume I, opening) — HYMN 3b. . THE R IQ VEDA. 49

388Three heavens therd are; two Savi tar’s, adjacent : in Yama’s world is one, the home of heroes. As on a linch-pin, firm, rest things immortal : he whe hath known it, let him here declare it.

389He, strong of wing, hath lightened up the regions, deep-qui- vering Asura, the gentle Leader, Where now is Sftrya, where is one to tell us to what celestial sphere his ray hath wandered ?

390The earth’s eight points bis brightness hath illuminecf, three desert regions and the Seven Rivers. God Savitar the gold-eyed hath come hither, giving choice treasures unto him who worships.

391The golden-handed Savitar, far-seeing, goes on his way be- tween the earth and heaven, Drives away sickness, bids the Sun approach us, and spreads the bright sky through the darksome region.

392May he, gold-handed Asura, kind Leader, come hither to us with his help and favour. # % Driving off Rakshasas and Yatudhanas, the God is present, praised in hymns at evening.

393O Savitar, thine ancient dustless pathways are well established In the air’s mid-region : O God, come by those paths so fair to travel, preserve thou us from harm this day, and bless us. heaven of night. As on a linch pin : the linch-pin is the 4mJb!£rn o£ stability, retaining its position unchanged b^the revolution of the wheels. mortals who depart to the realm? of Yama. §ee J. TShni, Dar JEythus dee Yiima, p. 115. • 7 He, strong of wmg : (suparn^b) an epithet or a name oftbeSun. Asura: the immortal and divine One. 9 Bids the Sun approach us : S&yana says ‘approaches the Sun’, and observes that i although Savitar and the Sun are the same 2^ Regards their divinity, yet they are two different forms, and therefore one be said to go to the other. 10 Ydtudhinas ; a class of demons or evil spirits, much like Rakshasas, but more jfcrticalarly of sorcery. .

Maṇḍala I (Volume I, opening) — HYMN XXXVI. Agni.

394Men have won Agni, him who makes their strength abound : we, with oblations, worship thee. Our gracious-minded Helper in our deeds of might, be thou, 0 Excellent, this day.

395Thee for our messenger we choose> thee, the Omniscient, for our Priest. 9 The flames of the mighty are spread wide around : thy splendour reaches to the sky.

396The Gods enkindle thee their ancient messenger, — Varuna, Mitya, Aryaman. That mortal man, 0 Agni, gains through thee all wealth, who hath poured offerings unto thee.

397Thou, Agni, art a cheering Priest, Lord of the House, men’s messenger : All constant high decrees established by the Gods, gathered together, meet in thee.

398In thee, the auspicious One, 0 Agni, youthfullest, each sacred gift is offered up : Thi&.day, and after, gracious, worship thou our Gods, that we may have heroic sons.

399To him in his own splendour bright draw near in worship the devout. the enemies.

400Vritra they smote and slew, and made the earth and heaven and firmament a wide abode. *• The glorious Bull, invoked, hpth stood at Kanva’s side : vioud p^ghed the Steed in fraya for kine. celebrated Rishi ^ho is called the son of Ghora and is said to belong to the family of Angiras, 5 The preservation of the whole world rests, according to the Vaidik view, on the sacrifices offered by men, as these give the Gods strength and enable them to perform their duties.

401The glorious Bull ; the mighty Agni. strong as a bull and impetuous m a war horse, ha9 aided his favourite (ianva in battle,

Maṇḍala I (Volume I, opening) — HYMN 36. THE RKVGDA. - 5t

402Seat thee, far thou art mighty; shine, be»t entertainer of the Gods. Worthy of saofed food, praised Agni! loose the smoke, ruddy and beautiful to see. * •

403Bearer of offerings whom, best sacrificing Priest, the Gods for Manu’s sake ordained ; * Whom Kanva, whom Medhyatithi made the source of wealth, and Vrishan and Upastuta.

404Him, Agni, whom Medhyatithi, whom Kanva kindled for his rite, Him these our songs of praise, him, Agni, we extol: his power shine out preeminent.

405Make our wealth perfect thou, 0 Agni Lord divine: for thou hast kinship with the Gods. Thou rulest as a King o*er widely-famous strength : be good to us for thou art great.

406Stand up erect to lend us aid, stand up like Savitar the God: Erect as strength-bestowor when we call aloud, with unguents and with priests, on thee. • 1£ Erect, preserve us from sore trouble ; with thy flame burn thou each ravening demon dead. Raise thou us up that we may walk and live : so thou shalt find our worship mid the Gods.

407Preserve us, Agni from the fiend, preserve us from malicious wrong. Save us from him who fain would injure us or slay, Most Youthful, thou with lofty light.

408Smite down as with a club, thou who hast fire for teeth, smite thou the wicked, right and left. Let not the man who plots against us in the night, nor any foe prevail o’er us. *

409Medhydtithi : Sayana takes this wordpto be an epithet of Kanva, c entertainer of guests who are worthy of sacrificial food.’ But^ it appears- to b8 the name of a Rishi of Kanva’s family, the seer of twenty-eight hymns of Books VIII. and IX. • Vrlshan and Upastuta : rendered by Wilson, after Sayana, ‘Indra and some other worshipper/ are also apparently the names of two other Rishia. 9 13 Stand up erect : Agni, as erect, is identified by Sayana with the %y&pa or sacrificial posh to which the victims, at an animal sacrifice, were bound. Accordingly he takes anjibhih to mean ‘with unguents’ wherewith the post wj§ anointed. This word may however refer to the ornaments — another signification of the word — worn by the ministering priests. J>2 < THE HYMNS OF , [BOOK /,

410Agni hath giyen heroic might to K.anva, ancLfelicity : Agni Rath helped our friends, hath helppcl^uodbyatithi, hath «h$lped Upastuta to win.

411We call on Ugradeva, Yadu, ^urvasa, by means of Agni, from afar ; # Agni, bring Navavlistva and Brihadratha, Turviti, to subdue the foe.

412Manu hath stablished thee a light, Agni, for all the raVe of men: Sprung from the Law, oil fed, for Kanva hast thou blazed, thou whom the people reverence.

413The flames of Agni full of splendour and ot might are fearful, not to be approached. Consume for ever all demons and sorcerers, consume thou each devouring fiend. HYMN' XXXVII, Maruts. Sing forth, 0 Kanvas, to your band of Maruts, unassailable, Sporting, resplendent on their car :

414They who, self-luminous, were born together, with the spotted deer, Spears, swords, and glittering ornaments.

415On® hears, as though 5 twere close at hand, the cracking of the whips they hold ; They gather glory on their way.

416Now sing ye forth the God-given hymn to your exultant JVjarut host, The fiercely- vigorous, the strong.

417Praise ye the Bull among the cows ; for ’tis the Maruts’ sportive band : It strengthened as it drank the rain.

418Agni hath helped our friends; R ;yana takes mitrd' in the text as milrd'ni , friends Benfey ami Ludwig consider it to m«an, the former Mitra, and tluCiatter the two Mitras, i. e. Mitra and Varuna; and they translate respectively ‘Agni ahd Mitra protected,’ and ‘Agni, asVIitra [and hath favoured.' 18 Turvasa and Yadu are frequently mentioned together as epo^ymi of tribes of those names. The poet appears t<j pray for the ret, urn of Navavastva. whoever he may have been, to protect the home .attacked by the Dasyus or robbers, and perhaps, also to strengthen bite prayer by an appeal to the spirits of departed heroes. 20 Demons and sorcerers : Rakshasas and evil spirits who practise sorcery. see M. Muller's Vedic Hymns, Part 1 (Sacred Books of the East, XXXTT) 5 The Bull among th&cows : the band of Storm-Gods preeminent among the clouds as a bull is among cows. HYMM 38. J 53

419Who is yourViightiest, Heroes, when, 0 shakers of the earth and heaven.Xl ± * Ye shake them \ ike a garment’s hem? • •

420At your approach man •holds him d^wn before the fury of your wrath : • The rugged-jointed mountain yields 8#They at whose racings forth the earth, like an age weakened lord of men, Trembles in terror on their ways.

421Strong is their birth : vigour have they to issue from their Mother ; strength, Yea, even twice enough, is theirs.

422And these, the Sons, the Singers, in their racings have enlarg- ed the bounds, So that the kine must walk knee-deep. • •

423Before them, on the ways they go, they drop this offspring of the cloud, Long, broad, and inexhaustible. 12 0 Maruts, as your strength is great, so have ye cast men down on earth, • So have ye made the mountains fall.

424The while the Maruts pass along, they talk together on the way : Doth any hear them as they speak ?

425Come quick with swift steeds, for ye have worshippers among KanVa’s sons : May you rejoice among them well.

426All is prepared for your delight. W e are their servants evermore, To live as long as life may last. # HYMN XXXVIII. % Maruts. WtiAT now ? When wiiJ ye take ma by both hajjds, as a dear sire his son, • «*..» Gods, for whom sacred grass is clipped ?

427That is, where all are so mighty it would be superfSious to ask who is mightiest. Like a garment's hem ; or, according to Sayana, ‘like tree's high top.’ 10 The Singers : the loud-voiced Maruts. The Maruts have spread themselves over the sky a n<? caused^ so much rain to fall that the cows in the pastures are up to their knees in water. Rgveda-forschung, Frag 1893. ^ THE HYMNS OF f , [BOOK T.

428Now whithey? To what goal of yours go jp in heaven, anti notion earth? Sphere do your cows disport themselves?

429Where are your newest favours shown? Where,' Maruts, your prosperity ? * * Where all your high felicities ? and Immortal he who sings your praise,

430Then never were your prai&er loathed like a wild beast in pasture-land, Nor should he go on Yama’s path.

431Let not destructive plague on plague hard to be conquered* strike us down : Let each, with drought, depart from us.

Maṇḍala I (Volume I, opening) — HYMN 39.1 THE RIGVEDA. 55

432Invite thou hlher with this song, for praise, Agni the Lord of Prayer, * . Him who is fairNto«Mitra is.

433Form in thy n*outh the hymn of praise : expand thee like a rainy cloud: • Sing forth the measured eulogy.

434Sing glory to the Marut host, praiseworthy, tuneful, vigorous: Here let the Strong Ones dwell with us.

Maṇḍala I (Volume I, opening) — HYMN XXXIX. Maruts.

435Strong let your weapons be to drive away your foes, firm for resistance let them be. Yea, passing glorious must be your warrior might, not as a guileful mortal’s strength. •

436When what is strong ye overthrow, and whirl about each ponderous thing, Heroes, your course is through the forest trees of earth, and through the fissures of the rocks.

437Consumers of your foes, no enemy of yours is found in heaven or on the earth : Ye Rudras, may the strength, held in this bond, be yours, to bid defiance even now,

438They make the mountains rock and reel, they rend the forest- kings apart. * Onward, ye Maruts, drive, like creatures drunk with wine, ye Gods with all your company.

439Agni, the Lord of Prayer : ‘Agni is frequently invoked together with the Maruts, and is even called marut-sakha, the friend of the Maruts, viii. 92, 14. It seems better, therefore, to refer brahmanas patina to Agni, than, with S^yana, to the host of the Maruts. B^hmanaspdti and Brihasp&ti are both varieties of Agni4 the priest and purohita of Gods and men, and as such he is invoiced together with the Maruts in other passages, i. 40, 12 M Muller. 14 Expand thee : addretfted to the poet of the hymn. 15 Tuneful : so in I. 37. 10 ‘And these the Sons, the Singers.7 The song of fcfce Maruts is the music or singing of the winds. * « m •

440Maruts , ye cast your measure forth : ‘In this passage we must take measure, not in the abstract sense, bnt as a measuring line, which is* rast forward to measure the distance of an object, *an image perfectly applicable to the Maruts, who seem with their weapon! to strike the the trees and mountains when |they themselves are still far off.7 M.

441Ye# to your chariot have yoked the spotted dj^r : a red deer, as ac leader/ draws. / Even the Earth herself listened as ye eam^tlear, and men were Sorely terrified • 7 0 Rudras, quickly too desire yo*ur suocouv for this work of ours. # Come to us with your aid as in the days of old, so now for frightened Kanva’s sake. <-

442Should any monstrous foe, () Maruts, sent by you or sent by mortals threaten us, Tear ye him from us with your power and with your might, and with the succours that are yours.

443For ye, the worshipful and wise, have guarded Kanva perfectly. flashes seek the rain.

444Whole strength have ye, 0 Bounteous Ones ; perfect, earth* shakers, is your might. Maruts, against the poet’s wrathful enemy send ye an enemy like a dart. IIYMN XL. Brahmanaspati. O Brahmanaspati, stand up: God-serving men, we pray to thee. May they who give good gifts, the Maruts, come to us Indra, most swift, be thou with them. 2 0 Son of Strength, each mortal calls to thee for aid when spoil of battle waits for him. 0 Maruts, may this man who loves you well obtain wealth of good steeds and hero might.

445May Brahmanaspati draw nigh, may Shnrita the Goddess come, And Gods bring to this rite which givest the fivefold gift the Hero, lover of mankind. • 9

446As lightning -flashes seek the rain : ‘Lightning precedes the rain, and may therefore by, represented' as tanking about for %he rain.’ M. Muller. - 1 0 Brahmanaspati Agni is sometimes called Brahmanaspati, or Lord of Prayer. See 1. 38 J 3. 3 May Sdnfitd the Goddess come: Sftnyita. in the form of lover of truth. The fivefold gift, : an offering of gruel, curdlod milk, rice-cake, and curd*. v

Maṇḍala I (Volume I, opening) — HYMN 41. THER1QVKBA. 5

447He who bestows a noble guerdota on the priest wins fame that never shall • For him we offer sacred hero-giving food, peerless anc^ con- quering easil^. €

448Now Brahmanasp&ti speaks forth aloiTd the solemn hymn of praise, ^Wherein Indra and Varuna, Mitra, Aryaman, the Gods, have made their dwelling-place.

449May we in holy synods, Gods ! recite that hym©, peerless, that brings felicity. all bliss from you.

450Who shall approach the pious ? who the man whose sacred grass is trimmed ? house with precious things. »

451He amplifies his lordly might, with kings ho slays : e’en mid alarms he dwells secure. wielder of the thunderbolt.

Maṇḍala I (Volume I, opening) — HYMN XLI. Varuna Mitra Aryaman.

452He prospers ever, free from scathe, whom they, as with full hands, enrich, Whom they preserve from every foe.!

453The Kings drive far away from him his troubles and his enemies, And lead him safely o'er distress.

454Sacred food :J.ld or i'dd , sacrificial food, or a libation, especially a ho4y libation coming between the Prayaja and the fore sacrifice and the after sacrifice ; the preliminary a*id the final offering. 5 Now Brahmanaspati speaks forth : ‘ Professor Roth remarks : Thh Vuunder is his (Brahmauaspati’s) voice. The voice thunder, again, as the voice of the superintendent of prayet, is by a beautiful transference brought into connection with tho prayer which, spokon on earth, finds, as io were, its echo in the heights of heaven.’ Kluir 0. S. Teats, V. p. 279, note.

455The wielder of the thunderbolt : meaning, Sayana says, Brahma- naspati, and so far identifying him with Tmdra. Ludwig refers the expression to the pious sacrificer who is said he armed, as it were with Brahmanaspati’s thunderbolt. •

456The Kings . Varuna, Mitra, and Aryaman.

457THE HYMNS of [BOOK /.

458Thornless, Adityas,is the path, easy for hiif/ who seeks the Law : * m lALith him is naught to anger you,

459What saorifice, Aditvas, ye Heroes guide byr the path direct, — ; May that come nigltnnto your thought.,

460Tliat mortal, ever unsubdued gains wealth and every precious thing, And children also of his own. 7 llow, my friends, shall we prepare Aryaman’s and Mitra's laud, Glorious food of Varuna ?

461I point not out to you a man who strikes the pious, or reviles : Only with hymns I call you nigh.

462Let him not love to speak ill words ; but fear the Oue who holds all four Within his hand, until they fall,

Maṇḍala I (Volume I, opening) — HYMN XLII. Pushan

463Adilyas : the three Gods named above, with others. See I. 14 3. has ehatura » chid dadamdmhi bibhiydd d nidhdtoh, he may fear from one holding four until the fall. Tho moaning is supplied by tho Scho- liast H>ith the assistance of Yasks, chatnro * kshdn dhdrayatah ...kitavdt, from a gambler holding four dice, ..That is, where two men are playing together, the iuan who has not tho throw of the dice is in anxious apprehension lest it should be against him.’ Benfey thinks that 1 the holder of the four (dice)* is God who holds in his hands and decides the destinies of man. Ludwig maintains that there is no reference to dice, either of gambling or destiny, and that *' the four ’ are Varuna, Mitra, Bhaga, and Aryaman. The pious man when he possesses these four as friends should fear to let them go. Rergaigne (La Religion Vedique, TIL if)8) is of opinion that the cords or nooses of Varuna, with which he patches and punishes the wicked, are intended, * * *

464Shorten our way 8, O Flshan : Pushan is usually a synonym of the Sun ; ^hat is, he is one off the twelve Adityas According to the tenour of this hymn, he is the deity presiding especi^ly over roads and journeying!!. (Moud born : 'with Reference, perhaps, to the close connexion between nourishing the earth, which is one of Pushan’a Special duties, and tho cloud that gives the necessary rain. But in RigvodaVIIL 4, 15, rK\ Pushan is called vimochana , tho deliverer, (from sin, according to Sayana), and porhaps vimucho napdt ruay mean the same thing. See Muir 0. S. Texts , jV. 173, where the whole hymn is translated. 1 ft YMN 43.] THE RfH VEDA . 59

465Drive, PftshaK from our road the wolf, the wicked inauspicious wolf, Whoiies iff w«t to injure us*

466Who lurks about the patfi we take, tte* robber with a guileful heart: * Far from the road chase him away. 4#Tread with thy foot and trample out the firebrand of the wicked one, The double-tongued, whoe’er he be.

467Wise Pfishan, Wonder-Worker, we claim of thee now the aid. wherewith Thou furlheredst our sires of old,

468So, Lord of all prosperity, best wielder of the golden sword, Make riches easy to be won.

469Past all pursuers lead u«, make pleasant our path cud fair to tread: O Pushan, find thou power for this.

470Lead us to meadows rich in grass: send on our way no early heat: O Pushan, find thou power for this*

471Bo gracious to us, fill us full, give, feed us, and invigorate: 0 Pushan, find thou power for this. #

472No blame have we for Pushan ; him we magnify with songs of praise : » We seek the Mighty One for wealth.

Maṇḍala I (Volume I, opening) — HYMN XLIIL Rudra.

473That Aditi may grant the grace of Rudra to our folk, our kine, Our cattle and*our progeny ; '

474That Mitra and that Varuna,' frhat Rudra may remember us. Yea, ail the Gods with one accord.

475The wolf ', vrika — Swedish argi Norwegian var^.^hich signifies not only wolf, but also a wicked godless man.

476Rudra appears in this hymn as a gentle apd. beneficent deity, pre- siding especially over medicinal plants. 2 That Ajliii may grant the grace ; Aditi is said by Sayana to mean here the earth, and is accor- dingly so translated by Wilson.) Benfey explains the word by ‘Sinless- ness/ and Ludwig takes it as a masculine deity meaning Rudra himself. 60 ♦ THE HYMNS ()> [ BOOK L

477To Rfulra Lord of sacrifice, of hymns andj/ilmy medicines, JJfe pray for joy and health and strengTm

478He shines in splendojir like the Sun, refulgent as bright gold is he, • The good, the best among the Gods. ewes, To men, to women, and to kine.

479O Soma, set thou upon us the glory of a hundred men, The great renown of mighty chiefs.

480Let not malignities, nor those who trouble Soma, hinder us. Indu, give us a share of strength.

481Soma ! head, central point, love these; Soma ! know these as serving thee, Children of thee Immortal, at the" highest place of holy law.

Maṇḍala I (Volume I, opening) — HYMN XLIV. Agni.

482Kor thou art offering-bearer and loved messenger, the chariot- eer of sacrifice : * Accordant with the Anvins and with Dawn grant us heroic strength and lofty fame.

483As messenger we choose to-day Agni the good whom many love, Smoke-bannered spreader of the light, at break of day glory of sacrificial rites.

484May he (jrant health : here Rudra appears as pasupdti, Lorf] and guardian of cattle. 8 Those who trouble Soma : probably the people of the hills wk o interfere with the gathering of tlfo Soma plant which has to be sought there. Jndn : literaly ‘drop ; ’ from the santo root as lndrar the Rainer ; a name of the Moon a9 rain-giver, and of Soma which is identified with 9 At the highest place of holy law : at the place where sacrifice is cluly performed. ‘The whole verse is diffi- cult, possibly a later adjiti^u.' Max Muller. . r This Hymn and the six following are ascribed to the Ttishi Praskanva, son of lvanva who is tho seer of the preceding group. 1 Im- mortal Jdtavedas : Jdtavedas is a common epithet of Agni, the mean- ing of which is explained in five ways ; 1. ‘knowing all created beings ; 2. passessing all creatures ;/ 3. ‘known by created beings 4. ‘possossin" riches; 5. possessing wisdom.’ 2 ikeAwins: set) I. 3. 1. Dawn: the Goddess Ushas ; Morning personified.

Maṇḍala I (Volume I, opening) — HYMN 44. l THE R1GVEDA. 6

485Him noblest most youthful, richly-worshipped gnest, dear to the men wm^offer gifts, Him,*Agni JatSivedas, I beseech at dawn that he may bring the Gods to us. *

486Thee, Agni, will I glorify deathless nourishor of the world, Immortal, offering-bearer, meet for sacred food, preserver, • best at sacrifice. 0 Tell good things to thy praiser, 0 most youthful God, as richly- worshipped, honey-tongued, And, granting to Praskanva lengthened days of life, show honour to the Heavenly Host.

487For the men, Agni, kindle thee as all-possessor and as Priest ; So Agni, much-invoked, bring hither with all speed the Gods, the excellently wise,

488At dawn of day, at night, Ushas and Savitar, the Asvins, Bhaga, Agni’s self : . Skilled in fair rites, with Soma poured, the Kanvas light thee, the oblation-wafting God.

489For Agni, Lord of sacrifice and messenger of men art thou : Bring thou the Gods who wake at dawn, who see the light, this day to drink the Soma juice. •

490Thou shonest forth, O Agni, after former dawns, all visible, 0 rich in light. High Priest in sacrifice.

491Like Manu, we will stablish thee, Agni, performer of thg rite, Invoker, ministering Priest, exceeding wise, the swift immortal messenger,

492When as the Gods’ High Priest, by many loved, thou dost their mission as their nearest Friend, Then, like the far-resounding billows of the flood, thy flames, 0 Agni, roar aloud.

493Hear, Agni, who hast ears to hear,with all thy train of escort Gods; Let Mitra, Ary^man, seeking betimes our rite, se^t them upon fche sacred grass,

494Let those who strengthen Law', <who bountifully give, the fire- tongued Maruts, hear our praise. May Law-supporting Varuna, witlf the Asvins twain and Ushas, drink the Soma jliice.

495Like Mann ; the representative man and father of the human race and the first institutor of religious ceremonies. , 12 Of the flood : or of Sindhu ; the word meaning either that) river (the Indus) in general. 13 Let Mitra , Aryaman : and Varuna, understood,

496The fire-longued Maruts : )/ho consume the sacrifice by moans of the tongue-like flames of Agni,

497THE JjTMNS OF [BOOK 1,

Maṇḍala I (Volume I, opening) — HYMN XLV. Agni.

498Agni, the Gods who understand give ear unto the worshipper: Lord of Red Steeds, who lovest song, bring thou those Three- and-Thirty Gods. As Priyamedha erst was heard, Atri, Virflpa, Angiras.

499The sons of Priyamedha skilled in lofty praise have called for help On Agni who with fulgent flame is Ruler of all holy rites. aid. homes Men call on thee whose hair is flame, to be the bearer of their gifts-

500Thee, Agni, best to find out wealth, most widely famous, qu:ck •to hear, Singers have Established in their rites Herald and ministering Priest,

501Singers with Soma pressed have made thee, Agni, hasten to the feast, G?eat light to mortal worshipper, what time they bring the sacred gift.

502Good, bounteous, Son of Strength, this day seat hereon sacred grass the Gods Who come at early morn, the host of heaven, to drink the Soma juice.

503Bring with joint invocations thou, 0 Agni, the celestial host * Here stands the Soma, bounteous Gods: drink this expressed ere yesterday.

504Va9ns9 Rndras , Aditi^as : throe classes of Gods who mako up almost the whole number of the thirty-three deities spoken of iu the next stanza. Who spring from Manu : Manu appoars here as Pra- japati, the progmutor of God* as wejl as of men. • 2 Lord of Rod Steeds : Agni, whoso horses aro flamosof fire. The Three-and-Thirtij Gods : see I 34. 11. 3 Priyamedha, Atri, and Virupa aro famous Rishis, the soors of jn^ny hymns of fcht Rigveda. Angiras has already boon mentioned Seel. 1. 6. 9 Son of Strength : made or gene- rated by strong friction ; ‘ kindled through agitation to a flame.

505Expressed ere yesterday : prepared two days before in order that juice might ferment before it was used.

Maṇḍala I (Volume I, opening) — HYMN 46. THE RlUVEDA. .63

506Sons of the Sea, mfghty to save, discoverers of riches, ye Gods with deep thought who find out wealth.

507Jfour giant coursers hasten on over the region all in flames. When your car flies with winged steeds. i He, liberal, lover of the flood, Lord of the House, the vigilant, Chiefs ! with oblations feeds you full.

508Ye have regard unto our hymns, Nasatyas, thinking of our words : Drink boldly of the Soma juice.

509Vouchsafe to us, 0 Asvin Fair, such strength as, with attend- ant light. May through the darkness carry us.

510Como in the ship of these our hymns to bear you to the hither shore : O Asvins, harness ye the car.

511The heavens wide vessel is your own: on the flood's shore yonr chariot waits: * Drops, with the hymn, have been prepared.

512Kanvas, the drops are in the heaven ; the wealth is at the waters' place : Where will ye manifest your form ?

513Morning: Ushas or Dawn, personified as a Goddess. Alvins : 88e I. 3.1. 2 Sons of the sea: offspring of the celestial ocean, the atmosphere. 4: lie, liberal lover of the flood : evidently Agni and not the Sun. Agni’s connexion with water is frequently alluded to, and he is often called the Lord and Guardian of the house or family.

514The darkness : in the shape of poverty or want, according to the Scholiast, 7 The poet appears to invite the Asvins to yoke their chariot for part of the journey and oome to meet his hymp which shall bear them as in a ship through the sky. The middle air or atmosphere is the s'oa between heaven and earth, - apd the earth is thz hither shore .

515Vessel: (aritram). a vehicle in the shape of a ship, says ftayana. and now your chariot has reached^ the earth and the place wh<*re, toge- ther with this hymn, the Soma juice has been prepared for a libation to you. 9 Therdrops, or Soma-Ubatioh,and the w^iith or treasure, and the sky and the place of rivers appear hero to be parallelisms, both pairs of expressions signifying the same thing. * The oblation is saidF o have already reached the heaven where the Aewins will receive it. unnatural. "Kanvas, (ask this of t^e Asvins): (flow) do the rays (of the sun proceed) from tho sky % : (Ho\fr) doos the dawn (rise) in the region of tho waters ? 1 * * * * 6 * 8 64 r THE ftYMNS OF [BOOK T.

516LightfCamc to lighten up the branch : the Sj'ri appeared as it were gold: « And with its tongue shone forth the dark. t c

517The path of sacrihcCf-was made tt travel to the farther goal: The road of heaven was manifest, t

518The singer of their praise awaits whatever grace the Alvins give, Who save when Soma gladdens them.

519Ye dwellers with Vivasvan come, auspicious, as to Manu erst ; Come to tho Soma and our praise. way: Approve with beams our solemn rites.

520Drink ye of our libations, grant protection, 0 ye Asvins Twain, With aids which none may interrupt.

521HYMN XLVII. Asvins. Arvins, for you who strengthen Law this sweetest Soma hath been shed. h offers it.

522Come, 0 ye Asvins, mounted on your triple car, three-seated, beautiful of form. To you at sacrifice the Kanvas send the prayer: graciously listen to their call.

523Ok Asvins, ye who strengthen Law, drink ye this sweetest Soma j nice. Horne on your wealth-fraught car come ye this day to him who offers, ye of wondrous deeds.

524Omniscient Asvins, on the thrice-heaped grass bedew with the sweet juice tho sacrifice. The sons of Kanva, striving heavenward, call on you with draughts of Soma juice out-poured. fully. Keep us; 0 Lords of Splendour : drink the Soma juice, ye atrengtheners of holy law.

525Light came to lighten vp the branch : tho branch in probably tho sacrificial tiro. Cf. ‘Tho other firos aro verily thy branches’ (I. 5(J. 1). 'The epithet ‘dark ’may refer to tho darkening of the fire by the sunlight or by the smoke. 11 Sacrifice is the path which loads tho Go(Js from heaven to earth, and the way through heaveu is made visible by the sacrificial fire or by the daylight. 13 Vivasv dn : ‘tho Brilliant,’ a name of the morning hbaven personified. He is regarded as tho father of Yuma, Manu, aud tho Asvins. Seo X. 17. 2, note. BYMN 48.] ' THE RIOVEDA. 65 Q, 0 Mighty Oni's, ye gave Sudas abundant food, brought on your treasure-laden car ; * So now vouchsafed us tho wealth which many crave, either from heaven o*from the sea* ••

526Nasatyas, whether ye be far away or ciose to Turvasa, Borne on your ligntly rolling chariot come to us, together with the sunbeams come.

527S?o let your coursers, ornaments of sacrifice, bring you to our libations here, Bestowing food on him who acts and gives aright, sit, Chiefs, upon the sacred grass.

528Come, 0 Nasatyas, on your car decked with a sunbright canopy, Whereon ye ever bring wealth to the worshipper, to drink tha Soma’s pleasant juice. they, most rich, may succour us ; * For ye have ever in the Sanyas’ well-loved house, O Asvins, drunk the Soma juice.

Maṇḍala I (Volume I, opening) — HYMN XLVIir. Dawn.

529They, bringing steeds and kine, boon givers of all wealth, hayo oft pped forth to lighten us. of the great.

530Ushas hath dawned, and now shall dawn, the Goddess, driver forth of cars Which, as she cometh nigh, have fixed their thought on her, like glory-seekers on the flood.

531Sudds : a king, the son of PijivariH. See VII. 18. 5 — 25. 7 Ndsatyas : As vine. See I. 3. 3. Turvasa : the tribe or family called after the chief of this name, frequently mentioned in the Uigveda. Sen I. 36. 18. 10 With lauds: uklhdbhih, anRwering, according to S&yana, to what in *he Brahmana i qalle^i Sastram (to be recited by the Hotar) while the Stoma (stotram) song, id sung by tl*^ Stbna-priests.

532Ushas : Morning, Dawn, personified. #2 They ; tho Dawns of preceding days. 3 The approach of Dawfl sets cars or w bins in motion in the same way as it causes ships or b.iats that •have anchored during the night to move out tothg open wate*\ o ™ • THE HYMNS 0^ [ BOOK I.

533Here Kanva, chief of Kanva’ s race, sings forth aloud the glo- ries of the heroes7 names’, — / The princes who, 0 Ushas, as thou cq^wt near, direct their • ^thoughts to liberal gifts. # •

534Like a good matron JJs has comes^arefully tending everything: Rousing all life she stirs all creatures that have feet, and makes tthe birds of air fly up. knows not as she springs. O rich in opulence, after thy dawning birds that have flown forth no longer rest.

535This Dawn hath yoked her steeds afar, beyond the rising of the Sun : Borne on a hundred chariots she, the auspicious Dawn, advan- ces on her way to men. .8 To meet her glance all living creatures bend them down : Excellent One, she makes th« fight. enmities away. Sky, Bringing to us great store of high felicity, and beaming on our solemn rites.

536For in thee is each living creature’s breath and life, when, Excellent ! thoudawnest forth. Borne on thy lofty car, 0 Lady of the Light, hear, thou of wondrous wealth, our call. derful. Bring thou thereby the pious unto holy rites, those who as priests sing praise to thee. .

537Bring from the firmament, 0 Ushas, all the Gods, that they may drink our Soma juice, And, being what thou art, vouchsafe uf kine and steeds, etrength.meet for praise and hero might.

538May Ushas whose auspicious rays are seen resplendent round about, *- Grant us great riches, fair in fortn, of all good things, wealth which light labour may attain. *

539Mighty One, whom the Rishis of old time invoked for their • protection and their help, i The princes are the wealthy patrons or instifcutora of sacrifice, who bear all expenses and remunerate the priests.

Maṇḍala I (Volume I, opening) — HYMN 50 THE MOVED A. 67

540Bring us to wealth abundant, sent in every shape, to plentiful refreshing food, / To all-subduing splendour, Ushas, Mighty One, to srtength, thou, rich in spoil and wealth.

Maṇḍala I (Volume I, opening) — HYMN XLIX Dawn.

541The chariot which thou mountest, fair of of shape, 0 TJslias V light to move, -- Therewith, G Daughter of the Sky, aid men of noble fame to' day.

542Bright Ushas, when thy times return, all quadrupeds* and' bipeds stir, - And round about flock winged birds from all the boundaries of heaven-

543Thou dawning with thy beams of light illumest all the radiant' realm. • Thee, as thou art, the Kanvas, fain for wealth, have called> with sacred songs.

Maṇḍala I (Volume I, opening) — HYMN L. Silrya.

544The constellations pass away, like thieves, together with their learns, • Before the all-beholding Snu.* • .

545His herald rays are seen afar refulgent o’er the worldTof men, Like flames of fire that burn and bltze,

546Swift and all beautiful art thou, 0 Surya, maker of the light, Illuming all tTie radiant realm. • 0 ________

547Let red steeds bear thee : the {Scholiast explains errnncrpsavah as the purple cows, the vehicles of morning, that is,#the dark red clouds that accompany the dawn. * ________ •

548The God icho foiowelh all tftat live ; jdtdvedasa^ have an epithet of Surya the Sun-God,

549THE HYMNS of [ BOOK I. r

550Thou goest to the hosts of Gods, thou comest hither to mankind Hither all light to beheld.

551Vv^th that same eyo of thine wherewith them lookest; brilliant Varuiia, , * Upon the busy race of men, •

552Traversing sky and wide mid-air, thou metest with thy beams our days, * Sun, seeing all things that have birth.

553Seven Bay Steeds harnessed to thy ear bear thee, 0 thou far seeing Oim, God, Surya with the radiant hair.

554Sftrya hath yoked the pure bright Seven, the daughtersof the ear ; with these, His own dear team, he goeth forth.

555Looking upon the loftier light aboye the darkness we have come To Surya, God among the Gods, the light that is most excellent

556Rising tins day, 0 rich in friends, ascending to the loftier heaven, Sdrya, remove my heart’s disease, take from me this my yel- low hue.

557To parrots and to starlings let us give aWay my yellowness, Or this my yellowness let us transfer to Ilaritala trees.

558With all his conquering vigour this Vditya hath gone up on high, Giving my foe into mine hand: let me not be my foenlan s prey* G Vannin : tho word is, as Sayan a points out, used Imre as an appellative (tho encompasser) and applied to Surya bay an a explains it as anishtanivdrakuy averter of evil. 9 Sdri}a hath yoked the pure bright Seven : the seven steeds that draw his ear, and which, as intimately connect'd threwith, are called tho daughters of the chariot Tho number so vo n has reference t.o the seven (lays of the week. . ll ‘This verse fend the two following constitute^ tncha or triplet, the repetition of vhich, With duo formalities, is considered to ho curative of disease Wilson.

559Thh yellowness here spoken of is probably tho colour of the skin in jaundice The hftridra hi of the text is said by Savina to mean hariMmlrupwi, a harit&la tree ; but. thefte seems to be no tree of that tiaiue. Hariliila means, usually, yellow orpirnent, and hdridrava, a yellow vegetable powder. Tho word hdridrava is explained in the Petersburg Texicon as a Certain yellow bird. To parrots and to whirling s : similarly, among the Romans, people with the jaundice Were called ‘icferici’ according to Pliny (H N *xX. II), from the fanciful no' ion that the disease was cured by looking at the ictorUs, fcnfe of the many varieties of the sturviidm or starling family. The bird wae eaid to die iustead of the patient

Maṇḍala I (Volume I, opening) — HYMN 51.

560Tiiou hast disclosed the kine's stall for the Angirases, and made a Way for Atri by a hundred doors. On Viinada thou hast bestowed both food and wealth, making thy bolt dance in the sagriflcer’ fight. •

561Thou hast unclosed the prisons of the waters,* thou hast in the mountaiu seized the treasure rich in gifts, When, thou hadst slain with might the dragon Vritra, thou Indra, didst raise the Sun in heaven for all to see. who is called the son of Angiras 1 That Ram : that famous ram, Indra. bee I 10 2. Here the roferonoo is to a lighting ram ; or, accor- ding to Sayan a to a legend which says that Indra c mm in the form of a ram to Modhatithi’s sacrifico, and drank the Soma juice. {2 The skilful Ribhus : see I. 20. I Silyana says that the Maruts are here intended, who encouraged India when all the Gods had deserted him. Rushing in rapture : when exhilarated by draughts of Soma. ing Vedic thought in English, or any other modern language, becomes apparent, for we have no poetical word to express a high st.vo of mental excitement produced by drinking the intoxicating juice of the Boma or other plants, which has not something opprobrious mixed Up with it, while in ancient times that state of excitement jwas celebrated as a blessing of the gods, as not unwort ky of the gods themselves, nay, as a state in which both the warrior and the poet woui*d porform their highest achievements. The German Rausch is the nearest approach to the Sanskrit mada.’ In this verion ma la has generally been rendered by rapture, delight, transport, or wild joy. Salakratu Indra, See I. 4. 8 3 Tie kine's stall: the dark cloud that holds the waters imprisoned. The Angirases : an ancient priestly family See I. 4 6. or progenitors of men. Indra freed him from ‘captivity, showing him* a hundred ways of escape. Vimada was also a Rishi of ancient times.

562The mountain i the cloud. The treasure is the "fertilizing rain. had been hidden by Vfitra, 70 ^ THE HYMNS OF [BOOK T<

563With wondrous might thou blewest enchanter fiends away, willf powers celestial those who called^ thee in jest. Rijisvan when the Dasyus wer* struck dead. G Thou savedst Kutsa when Sushna was smitten down ; to Ati- thigva galVest Sambara for a prey. 12’en mighty Arbuda thou troddest under foot : thou from^of old wast born to strike the Dasyus dead.

564All power and might is closely gathered up in thee; thy bounteous spirit joys in drinking Soma juice. Known is the thunderbolt that lies within thine arms : rend off therewith all manly prowess of our foe.

565Discern thou well Aryas and Dasyus ; punishing the lawless give them np to him whose grass is strewn, lie thou the sacrificer’s strong encourager : all these thy deeds are my delight at festivals.

566Indr?i gives up the lawless to the* pious man, destroying by the Strong Ones those who have no strength. waxing great ono who would reach the heaven.

567The might which Usana hath formed for thee with might rends in its greatness and with strength both worlds apart.

568Th ise ivho called on thee in jest : literally, called on tlioe or offered to thee above or over tho shoulder, apparently an ancient proverbial expression applied to those who instead of sacrificing to tho Gods pub tho intended oblation into their own mouths Pi pm is ono of the demons of tho air ; his fo rts are the oh*ud i that withhold the rain; Rijisvan: is a pious worshipper oppressed by the Dasyus, robbers o* barbarians. 6 Sushna , 'the Drier-up, is tho poraoniliea tion of the oxcossivo heat before the rain ;a donjon of drought. Sambara and Arbuda are similar demons of the atmosphere. Atithigva is anothor name of the liboral prince Divodasa. 8 The Aryas aro, first, the people who speak the language of tho Veda, and tho Dasyus are the Original and hostile peoples of India. Lator, tho former aro the true and loyal peo- ple, faithful tojndra and tho Gods, and tho latter rro the wicked and godless. Whose grass is strewn,: the faithful worshipper, tho priest who has trimmed and strewn c tho sacred grass for tho God*. remarks : Tho toxt is obscure, — Vamrro vi jagkdna sandihah; Vamra destroyed the collections. The SeholiastPsayo that a Uishi named Vauira took advantage of India’s afisopco from sacrifice, fctf carry away the accumulated heap *of offerings. * '10 Tho Rishi Usina, called also K&uyn or lvavi’s son, appears in the Veda as the especial friend of Iu-jra. which Kavya UsamVerat gave thee.' Here, also, ‘the might’ moans tho conquering thunderbolt, although in otljer places its fabric ition is attri- buted toTvashtar. The steeds of Vdtd : hors<J9 of tho Wind-God, horses swift as wiud.

Maṇḍala I (Volume I, opening) — HYMN 52.1 THE RIGVEbA. 71

569When Indra hafclTrejoiced with R&vya Usana, he moufyte his steeds who swerve wider and wider yet. and he hath rent in pieces Sushna’s firm built forts. yata brought thee those in which thou hast delight. Indra, when thou art pleased with men whoso Soma flows thou risest to unchallenged glory in the sky.

570To old Kakshivan, Soma-presser, skilled in song, O Indra, thou didst give the youthful Vricliaya. of thine must all be told at Soma feasts.

571The good mail’s refuge i© his need is Indra, firm as a door- post, praised among the Pajras. riots, kine, and horses.

572To him the Mighty One, the self-resplendent, verily strong and great, this praise is uttered. O Indra, in thy keeping.

Maṇḍala I (Volume I, opening) — HYMN LIT. Indra.

573When Indra hath rejoiced : drank the exhilarating Soma. 12 Sirydta ; a liajarsbior royal Rishi of the family of Bhrigj. Brought thee thWse : draughts of Soma juice. Thin risest to unchallenged glory : when thou hast exhilarated thyaelf with the Soma offered by thy worshippors thou performost thy most glorious deeds. 13 Kakshfa dn : a Rishi, son of Usij. See I. 18. 1 Vriohaya, the damsel who was given to 1dm, is not mentioned elsewhere. Mend : acocjding to a later legend, Indra became, himself, the daughter of King Vrishanasva.

574Among the Pajras ; an ancient priestly family, said to ba identical with the Angirasos. 15 In this fray : the hymn appeals to have been addressed to Indra for aid iu a coming battle.

575That Bam : that famous warrior. Seo I. 5L 1. Whose hundred nobly-natured ones : see verse 4, ' 72 , THE HYMNS OF . ' [BOOK 1.

576Like as a mountain on firm, basis, unremoved, he, thousand- fold#,proteotor, waxed in mighty strength, W.hpn Indra, joying m the draughts of S^ma juice, forced tho •clouds, slaying V^itra stayer of their flow.

577For he stays e’en the* stayers, spread o’er laden cloud, rooted in light, strengthened in rapture by the wise. giver, for lie sates him with the juice.

578Whom those that flow in heaven on sacred grass, his own as- sistants, nobly-natured, fill full like the sea, — Beside that Indra when he smote down V^itra stood his helpers,, straight in form, mighty, invincible.

579To him, as in wild joy he fought with him who stayed the rain* his helpers sped like swift streams down a slope, When Indra, thunder armed, made bold by Soma draughts* as Trita eleaveth V a la’s fences, cleft him through.

580Splendour encompassed thee, forth shone thy warrior might ; the rain-obstructer lay in mid air’s lowest deep, What time, 0 Indra, thou didst cast the thunder down upon the jaws of Viitra hard to be restrained.

581The hymns which magnify thee, Indra, reach to thee even as water-brooks flow down and fill the lake. Tv »star gave yet more force to thine appropriate strength, and forged thy thunderbolt of overpowering might.

582When, Indra, thou whose power is linked with thy Bay Steeds h idsfc smitten Viitra, causing floods to flow for man, Thou holds t in thine arms the metal thunderbolt, and settest in the heaven the Sun for all to see. dvarishu vavrd iTdhani , are very difficult. Sayaua’s paraphrase, adopted by Wilson, is I0090 but seems to give the general sense of the passage. who chocks thfydoinons who obstruct tho rain, and iVdhan , tho udder (of the sky) means the rain giving clouds, over which Tndra, as Q^d of tho firmament, is extoiidod as a covering. 4 His own assistants ; the inspiring Soma draughts. 5 His helpers : his constant allies, the Maruts. Js Trita buAst his way : S-iyana refers t:> a legend whiqh says that rU*dta foil into a well, and the> Asuras heaped coverings over its mouth ; but he broke tlfrough them with ease, So Iudra broke down the defences of the demon Vala. See Wilson’s note on the passage. demon Vritra, T 2*uashtar : the Vulcan or Hephrastus of the Indian Gods. 8 The metal thunder bolt : vdjram dgasdmi usually transla- ted ‘iron thunderbolt' ; but we do not k&ow for certain what motul dya$ (Latin aes) was.

Maṇḍala I (Volume I, opening) — HYMN 53. THE RIQ.VEDA. 73

583In fear they raised the lofty self-resplendent hymn, praise* giving and effectual, leading up to heaven, • • When Indra’s helpers fighting for the good of men, the Mar^Js, faithful to ms&kind, joyed in the light.

584Then Heaven himself, the mighty, at tlfat Dragon’s roar reeled back in terror when, Indra, thy thunderbolt In the wild joy of Soma had struck off wi th might the head • of V^itra, tyrant of the earth and heaven. dwel therein multiplied day by day, Still heathy conquering might, Maghavan, would be famed: it hatWvaxed vast as heaven in majesty and power.

585Thou, bold of heart, in thine own native might, for help, upon the limit of this mid-air and of heaven. Hast made the earth to be the pattern of thy strength: em- bracing flood and light tjioa reaohest to the sky. #

586Thou art the counterpart of earth, the Master of lofty heaven with all its mighty Heroes: Thou hast filled all the region with thy greatness: yea, of a truth there is none other like thee.

587Whose amplitude the heaven and earth have not attained, whose bounds the waters of mid-air have never reached, — Not, when in joy he fights the stayer of the rain: thou, and none else, hast made all things in order due.

588The Maruts sang thy praise in this encounter, and in thee all the Deities delighted, * What time thou, Indra, with thy spiky weapon, thy deadly bolt, smotest the face of Vritra.

Maṇḍala I (Volume I, opening) — HYMN LIII. Indra.

589In fear they raised : that is^Indra’s worshippers ia fear of Vritra.

590If the earth were ten times as large amd populous as it! is, fchy fame would extend ever the whole q|it, • 14 The waters of mid-air : the aerial ocean, the firmament. He fights; said *of Indra. We should expeat ‘thou tightest but this and similar sudden changes of* person are oommon in the Veda. * Vivasv&ris dwelling -place : the ^eat of the sacrifices the represent** tive of the celestial ViTasvfcn. -74 THfi H7MNS OFT {BOOK f. thftu art Lord and guard of wealth: jfjlan’8 helper from of old, not disappointing tope, Friend df our friends, to thee as such wj sing thi^praise. treasure spread around is known to he thine own. 'Gather therefrom, rG Conqueror, and bring to us: fail not the hope of him who loves and sings to thee. drops, take thou away our poverty with steeds and kine. With Indra scattering the Dasyu through these Arops, freed from their bate may we obtain abundant food. ® Let'us*obtain,f) Indra, plenteous wealth and food, with strength exceeding glorious, shining to the tfky: May we obtain the Goddess Providence, the strength of heroes, •special source of cattle, rich in steeds. dened thee in the fight with Vyitra, Hero Lord, What time thou slowest for the singer with trimmed grass ten thousand Vritras, thou resistless in thy might.

591'Thou goest on from fight to fight intrepidly, destroying castle after castle here with strength. Thou, Indra, with thy friend who makes the foe bow down, slewest from far away the guileful Namuchi.

592Thou hast struck down in death Karanja, Parnaya, in Ati- thigvas very glorious going forth. Unyielding, when Ri jisvan compassed them with siege, thou hast destroyed the hundred forts of VangTida.

593With all-outstripping chariot-wheel, 0 Indra, thou far-famed, hast overthrown the twice ten Kings of men, With sixty thousand nine-and-ninety followers, who came in arms to fight with friendless Susravas.

594Thou hast protected Susravas with succour, and Turvay&na with thine aid, 0 Indra. . 1 <

595Those who seem to twep : Indra derives no advantage from thdse who aretf’eiiiiss in their religious duties. * 6 Ten thousand Vritras : countless demons like Vjitra. 7 With thy friend : the thunderbolt. Or ndmyd may mean * with as thy confederate. Namuohi : 1 non looser ( of the heavenly waters),* another demon of drought.

596Karanja , Parnaha, and Vangridu are Aturasor demons ; Atithigva has been mentioned before, I. 51. 6, and Bijisvan in verse 5 of the same hymn. *9 Sn*ravdi> and Tfavay&na, in the next verse, are said to 1m kings. •

Maṇḍala I (Volume I, opening) — HYMN 54. j THE RlQVEDA. .75

597May we protected by the*Gods hereafter remain thy very prosperous friends, 0 Indra. # Thee we extol, enjoying through thy favour life long and # joyful and with store of heroes. HYMN. LIV. Indra. Urge us not, Maghavan, to this distressful fight, for none may comprehend the limit of thy strength. did not men run in crowds together in their fear ?

598Sing hymns of praise to Sakra, Lord of power and might : laud thou and magnify Indra who heareth thee, Who with bis daring might, a Bull exceeding stnfng in strength, maketh him master of the heaven and earth.

599Sing forth to lofty Dyaus a strength-bestowing song, the Bold, whose resolute mind hath independent sway. High glory hath the Asura, compact of strength, drawn gn by two Bay steeds : a Bull, a Car is he.

600The ridges of the lofty heaven thou madest shake ; thou, daring, of thyself smotest through Sambara, When, bold with gladdening juice, thou warredst with thy bolt, sharp and two-edged, against the banded sorcerers.

601Kutsa has been mentioned (I 33. It.) as a fovourite of Indra, bub ia here represented, together with Atithigva and Ayu, as chastised by him. This King : Susrav&s, or Turvayana ; these names perhaps denote the same individual.

602Urge ns not% Maghavan : the verb, urge, which is not in the text, is supplied by S&yana. The meaning appears to be, Do not, O Indra, foroe us into any conflict in which we may have thee for bur opponent.

603T$akra : 1 the Mighty/ a name e^InSra. 3 Si^g forth to lofty Dyaus : Heaven The God who is represented in the Veda asjbhe con- sort of Earth and the progenitor of the God$ is called Dyaus or Dyau- shpitar, names identical in origyi with Zeus, or Zeus pater, and Jupiter,, or Diespiter, the appellations given to the oupreme God of tfbe Greeks and Romans. In1 2 * * * * * * 9this place Sayana ideittihea Dyaus with Indra, who seems, in later times, to have succeeded to the functions assigned to the former God. See Muir, Original Sanskrit Texts% v. 33. The Asura : the divine One, Indra as the supreme Itynua. 4 Sambara t a demon. See 1. 5L. 6. The banded sorcerers : the fields of the atmos- phere who use enchantments of.usperaatural powers in their conflicts with Indra.

604THE HYMN H Of [ BOOK L

605Whe*, with a roar that fills the woods, thou forced down on -fM.the wind’s head the stores which Sushna kept confined,' Who shall have power to stay ;hee firm ( and eager-souled form doing still this day what thou oftold hast done ?

606Thou holpest Narya, Turvasa, and Yadu, and Vayya’sson Tnrviti, Satakratu ! the nine*and -ninety castles.

607A hero-lord is he, King of a mighty folk, who offers free oblations and promotes the Law, Who with a bounteous guerdon welcomes hymns of praise : for him flows down the abundant stream below the sky,

608His power is matchless, matchless is his wisdom ; chief, through their work, be some who drink the Soma, Those, indra, who increase the lorldy power, the firm heroic strength of thee the Giver.

609Therefore for thee are these abundant beakers, Indra’s drink, stone-pressed juices held in ladles. Quaff them and satisfy therewith thy longing ; then fix thy mind upon bestowing treasure.

610There darkness stood, tho vault that stayed the waters’ flow : in Vfitra's hollow side the rain-cloud lay concealed. following after flood, steep declivities.

611So give us, Indra, bliss-increasing glory ; give us great sway and strength that conquers people. Preserve our wealthy patrons, save our princes ; vouchsafe us wealth and food with noble offspring.

Maṇḍala I (Volume I, opening) — HYMN LV. Indra.

612Sushna : a demon of drought, ~ 6 7%ou holpest Narya ~ some chief or Rb|hi R0 named ; or the word may be an adjective, manlv, qualifying Turvasa. ^ Turvasa t Yadu , TurvUi have been mentioned before. I. 36. 18. • n \ An a bull : a8 a bull sharpens his«hor'na. Causing me to men ; a» the punisher of the wicked. HVMNbb.) TKER1GVEBA. ’ 77

613Like aa the watery ocean, so doth he receive the rivers spread on all sides in their ample width. Warrior from of old, be praised for might.

614Thou swayest, Indra} all kinds of great manly power, so as to bend, as't were, even that famed mountain down. van, the Strong One, for each arduous deed.

615He only in the wood is praised by worshippers, when he shows forth to men his own fair Indra-power. A friendly Bull is he, a Bull to be desired, when Maghavan auspiciously sends forth his voice.

616Yet verily the Warrior in his vigorous strength stirreth up with his might great battles for mankind ; And men hare faith in Indfa, the resplendent One, whatPtime he hurleth down his bolt, his dart of death.

617Though, fain for glory, and with strength increased on earth, he with great might destroys the dwellings made with art. He makes the lights of heaven shine forth secure, he bids, exceeding wise, the floods flow for his worshipper.

618Drinker of Soma, let thy heart incline to give ; bring thy Bays hitherward, O thou who hearest praise. rapid sunbeams, Indra, lead thee not astray.

619Thou bearest in both hands treasure that never fails ; the famed One in his body holds unvanquished might. 0 Indra, in thy members many powers abide, like wells surrounded by the ministering priests.

620S friendly Bull i * he: Maghavan, the mighty Indra, is here repre- sented in his gracious mood, strong "yet gentle. But vrlhsd, the male the bull, the strong, may also mean the strong Soma ; maghdvd means also the rich institutor of a sacrifice, a worshipper ; and dhtna means cow as well as voice. Accordingly Professor Max Muller translates the passage: ‘The strong Soma is plecsing, the strong Soma is delicious, when the sacrificer safely brings the cow,’ in order thRc the Soma may be* mixed with milk. of the verse seems to be an allusion to the fhrest life of Brahmans.

621Inthi8 verse Indra is represented as a terrible God, and in the follow- ing verse as sometimes sending ^afflictions but generally blessing men with light and with kindly rain. 78 % THE HYMNS 0$ [BOOK T. HtMN LVI. Indra.

622For this man’s fall libation held in ladies, he hath roused * him, eager, as a horse to meetfthe mare. He stays his goldSn car, yoked with JJay Horses, swift, and drinks the Soma juice which strengthens for great deeds.

623To him the guidance-following songs of praise flow full, as those who seek gain go in company to the flood. with speed, ascend the loving ones.

624Victorious, great is he ; in manly battle shines, unstained with dust, his might, as shines a mountain peak ; Wherewith the iron one, fierce e’en against the strong, in rapture, fettered wily Sushna fast in bonds.

625When Strength the Goddess, made more strong for help by Ibee, waits upon Indra as the Sun attends the Dawn, Then he who with his might unflinching kills the gloom stirs up the dust aloft, with joy and triumphing.

626When thou with might, upon the framework of the heaven, * didst fix, across, air’s region firmly, unremoved, In the light-winning war, Indra, in rapturous joy, thou smotest Vyitra dead and broughtest floods of rain.

627Thou with thy might didst grasp the holder up of heaven, thou who art mighty also in the seats of earth. Tbou, gladdened by the juice, hast set the waters free and broken Vritra’s stony fences through and through.

Maṇḍala I (Volume I, opening) — HYMN LVII. Indra

628Thi$ man: the instifcytor of the sacrifice. He : Indra 2 The Hood : ( samudrd ) any large gathering of. waters not necessarily the sea or ocean.* The holy eyriod : an assembly for worship of the Gods. telligible ; and the' version (based chiefly on Grassmann's) whioh I offer isomerely a temporary makeshift. 3 The iron one : the thunderbolt, made of dyae , iron or ,ot^ier metal. 4 By thee : by Soma. 5 In the light-winning war : waged with the demons of the air for rain and the light which follows the dispersion of £he clouds. 6 The bearer-up of heaven; perhaps the thunderbolt, with whioh Indra maintains order. HTMNM.] THE RIG VEDA. • 79

629Now all this world, for worship, shall come after thee— the offerer's libations like floods to the depth. • When the well-lgved one seems to rest upon the hill, Jhe thunderbolt of Indra, shatterer wrought of gold.

630To him the terrible, •most meet for lofty praise, like bright Dawn, now bring gifts with reverence in this rite, Whose being, for renown, yea5 Indra-power and light, have been created, like bay steeds, to meve with speed.

631Thine, Indra, praised by many, excellently rich ! are we who trusting m thy help draw near to thee. loves all her creatures, love thou this our hymn.

632Great is thy power, 0 Indra, we are thine. Fulfil, 0 Maghavan, the wish of this thy worshipper. n After thee lofty heaven hath measured out its strength : to thee and to thy power this earth hath bowed itself.

633Thou, who hast thunder tor thy weapon, with thy bolt hast shattered into pieces this broad massive cloud. Thou hast sent down the obstructed floods that they may flow ; thou hast, thine own for ever, all victorious might.

Maṇḍala I (Volume I, opening) — HYMN LVIII. Agni

634Never decaying, seizing his appropriate food, rapidly, eagerly through the dry wood he spreads. hh roared and shouted like the heights of heaven. . .. * . m

635When the well-loved one : when the lightning-laden cloud is resting on the mountain, men pray to Indra in ordeJ that he may discharge his celestial artillery and bring down the rain, 5 After JLhee : the heaven has taken fiby might as a pattern foif its own might. ven and the personification of the sacrificer of tBe 'Gods. He meas- ured out mid-air : this act is ascribed to Indra in I. 56. 5. 2 As he is sprinkled ; with clarified butted:.

636Set high in place o’er alj that Vasus, Rudras do immortal, I^prd of riches, seated as High Priest ; Hastening like a car to men, to those who live, the God " without delay gives boons to be desired

637Urged by the wind he spreads through dry wood as he lists, armed with his tongues for sickles, With a mighty roar. when like a bull thou rushest eager to the trees.

638With teeth of flame, wind-driven, through the wood he speeds, trumphant like a bull among the herd of cows, With brigth strength roaming to the everlasting air : things fixed, things moving quake before him as he flies.

639The Bhrigus stablished thee among mankind for men, like as a treasure, beauteous, easy to invoke ; Thee, Agni, as a herald and choice- worthy guest, as an aus- picious Friend to the Celestial Race.

640Agni, the seven tongues’ deftest Sacrificer, him whom the priests elect at solemn worship, The Herald, messenger of all the Vasus, I serve with dainty food, I ask for riches.

641Grant, Son of Strength, thou rich in friends, a refuge without a flaw this day to us thy praisers, 0 Agni, Son of Strength, with forts of iron preserve thou from distress the man who lauds thee.

642Be thou a refuge, Bright One, to the singer, a shelter, Boun- ' teous Lord, to those who worship. Preserve the singer from distress, O Agni. May he, enriched with prayer, come soon and early. HYMNLIX. Agni. rejoice in thee, 0 Agni. a deep; founded pillar.

643Rudrasf Kasns .• two classes* of Gods. See. I. 34. 11. 4 The description of Agni in this verse and the next applies, not to the sacri- ficial fire, but to the fire hat clears the jungle as the new settlers ad- vance iuto the country. G 2'he Jhrigns : one of the most eminent priestly families of more arfeiont times. Friend i%the Celestial Race : as bearing to thr Gods the oblationff of their worshippers. 7 Agni , the seven tongues' deftest Sacrificer : the seven tongues appear to be the £ongue-like flames which Agni employs to consume the oblations.

644Thy braiiches : merely offshoots of thee. Vaisvdnara : a name of Agui ; common to, dweling with, and benefiting all ;\rya men, HYMNm.] THE R1GYEDA. 9 81

645The forehead of the sky, earth’s centre, Agni became the mes- senger of earth and heaven. • 'Vaisvanara, the Deities produced thee, a God, to be a ly&t unto the Arja*

646As in the Sun firm rays are set for tfver, treasures are in Vaisvanara, in Agni. •mankind, thou art the Sovran.

647As the great World-halves, so are their Son’s praises ; skilled, as a man, to act, is he the Herald. Vaisvanara, celestial, truly mighty, most manly One, hath many a youthful consort.

648Even the lofty heaven, 0 Jatavedas Vaisvanara, hath not attained thy greatness. Thou art the king of lands where men are settled, thou hast brought comfort to the Gods in battle.

649Now will I tell the greatnoss of the Hero whom Pftru’s* sons follow as Vpitra’s slayer : Agni Vaisva'nara struck down the Dasyu, clave Sambara through and shattered down his fences.

650Vaisvanara, dwelling by his might with all men, far shining, holy mid the Bharadvajas, • Is lauded, excellent, with hundred praises by Purunitha, eou of Satavani.

Maṇḍala I (Volume I, opening) — HYMN LX. Agni.

651Vast as heaven and earth, which constitute the world, are the praises offered to Agni their son. Skilled , as a man , to act : duties of the heavenly Hotar, invoking priest, ur herald, being regarded as similar to those of the earthly functionary. Many a youthful consort : the flames. # 6 Pdrn's sons ; men in general^,- Ptiru being regarded as their progenitor. Struck down the Dasyu : the demon who stayed the rain. The deeds usually* ascribed to Iadra are here attributed to Agni, that is, Agni is identified with Indra. 7 Th i Bharadvdjas : thedescendauts of the Rishi Bhfiradvaja. Purunitha : a king of that name, says S.^yana ; probably the insfcitutor of the sacrifice. The nam^ does not occur again, aiAi nothing is known regard- ing him. • * #

652Mdtarisvan a divine or semi-divine being, ^dio as the messenger of Vivasvan brings down from heaven Agni wh% ’had hitherto been concealed. The explanation of Matarisvan as V.\yu, the* God of wind, does not appear bo be justified by Rigveda texts. See Muir, 0. S. Texts , v. 204. li w • T%R HYMNS OF [BOOK /.

653Both Gods and men obey this Ruler’s order, Gods who are worshipped, men who yearn and worship. adorable jtvith Men, Ordainer#

654May our fair praise, heart-born, most r«cent, reach him whose tongue, e’en at his birth, is sweet as honey ; Whom mortal priests, men, with their strong endeavour, supplied with dainty viands, have created.

655Good to mankind, the yeraning Purifier hath among men been placed as Priest choice-worthy. May Agni be our Friend, Lord of the Household, protector of the riches in the dwelling, & As such we Gotamas with hymns extol thee, 0 Agni, as the guardian Lord of riches, Diking thee like a horse, the swift prize-winner. May he, enriched with prayer, come soon and early.

Maṇḍala I (Volume I, opening) — HYMN LXI. Indra

656Praise, like oblation, I present, and utter aloud my song, my fair hymn to the Victor. lor Indra, who is Lord of old, the singers have decked their lauds with heart and mind and spirit.

657To him then with my lips mine adoration, winning heaven’s light, most excellent, I offer, To magnify with songs of invocation and with fair hymns the Lord, most bounteous Giver. family who bear that name. Banner of sacrifice : announcer of sacrifice by his crackling flames. Child of two births: born of heaven and earth and again from the two fire-sticks, or born from the fire-sticks and again whten he is consecrated. Swiftly moving envoy : messenger between Gods and men. See I. 1. 1, note. 3 Sweet as honey : with tasting the *weet libatious. Have created : by rapid agita- tion of the rtre-stiok. v 5 We Gotamas : descendants of Gofcama, men of the family to ‘which the Rishi of the hymn belongs. Decking thee : trimmin*g thoe, to make thee shine as men groom a race-horse in the morning.

Maṇḍala I (Volume I, opening) — HYMN 61. THE RIQVSDA. 83

658Even for him I frame a laud, as fashions the wright a chariot for the man who needs it, — • * Praises to him \jho gladly hears our praises, a hymn well-fcJm- ed, all-moving to wise Ipdra, ^

659So with my tongueel deck, to please that Indra, my hymn, as ’twere a horse, through love of glory, JTo reverence the Hero, bounteous Giver, famed far and wide, destroyer of the castles.

660Even for him hath Tvashtar forged the thunder, most deftly wrought, celestial, for the battle, Wherewith he reached the vital parts of Vfitra, striking — the vast, the mighty — with the striker.

661As soon as, at libations of his mother, great Vishnu had drunk up the draught, he plundered The dainty cates, the cooked mess; but One stronger trans- fixed the' wild boar, shooting through the mountain.

662To him, to Indra, when he slew the Dragon, the Dames, too, Consorts of the Gods, wove praises. The mighty heaven and earth hath he encompassed: thy great- ness heaven and earth, combined, exceed not.

663Yea, of a truth, his magnitude surpasseth the magnitude of earth, mid-air, and heaven. lound-voiced and strong for battle. •

664Through his own strength Indra with bolt of thunder cut piece-meal Vfitra, drier up of waters. a heart inclined to bounty.

665For the man who needs it : and orders it to be made. Tdtsindya is a difficult word. Wilson renders it, after Sayana, (thaj the driver) may, thence, (obtain) food. 5 The castles : the strongholds of the atmospheric demons of drought, the castles of rain-imprftoning cloud.

666The striker : the thunderbolt or lightning. 7 His mother ; Indra's mother Aditi who gave him Soma trt drink as soon as he was born. See III. 32. 9, 10 ; 48. 2,»3 ; VII, 98. 3. Dainty c^tes : the demon's store of raiy. One stronqer : the mfghtier Indra. The wild boar : the fierce demon Vrifcra. Cf.* VIII.*66. 10. Thes mountain : the massive cloud in which Vritra was enveloped. For my corrected version of this stanza l am indebted to Prof. A. A. Macdonell’s article on* Mythological Studies in the Rigveda, Royal Asiatic Society Journal, January, 1895. 8 The Dames , the Consorts oj the Quds .*■ according to S&yana these are the personified Gayatri and other metres of the Veda. The Celestial WaUr9 are probably intended. 84 * THEJRYMNS OF [BOOK 1.

667The rivers played, through*his impetuous splendour, since with his4)olt he compassed them on all sides. JtJping his might and favouring him who worshipped, he made a ford, victorious, for Turviti. c

668Vast, with thine ample power, with eager movement, against this Vritra cast thy bolt of thunder. that floods of rain may follow.

669Sing with new lauds his exploits wrought aforetime, the deeds of him, yea, him who moveth swiftly, When, hurling forth his weapons in the battle, he with impe- tuous wrath lays low the foeraen, H When he, yea, he, comes forth the firrmset mountains, and tho whole heaven and earth, tremble for terror. gun quickly strength heroic. #

670Now unto him of these things hath been given what he who rules alone o'er much, electeth. of steeds with Sftrya.

671Thus to thee, Indra, yoker of Bay Coursers, the Gotamas have brought thair prayers to please thee. Bestow upon them thought, decked with all beauty. May he, enriched with prayer, come soon and early. u HYMN LXII. Indra. Likr Angiras a gladdening laud we ponder to him who Joveth song, exceeding mighty. Let us sing glory to the far-famed Hero who must be praised with fair hymns by the singer.

672Unto the great bring ye great adoration, a chant with praise to him exceeding mighty, Through , whom our sires, Angirases, singirig praises and know- ing well the places, found the cattle. and that Indra brought h* in to dry land. 14 Nodhas ; the Rishi, or Beer o£ the hymn. 15 Praises, and sacrifice have been offered to Indra. Ho himself possesses everything else Such praises and sacrifice led Indra to help, Etasa, his ' worshipper, in his rivalry of Sftrya and Ilia horses. See II. 19 5, note. 16 The hymn ends with the refrain that concludes also Hymns I 58 and 60.

673Like An\,xrm : after the maimer of Angiras, one of the first insti- tutors of religious ceremonies 2 Found the cattle ; the rain-clouds, or tho rays of light which follow the effusion of rain

Maṇḍala I (Volume I, opening) — HYMN 62. THE RJGVEDA. - 85

674When Indra and the Angirases desired it, SaramA found pro- vision for her offspring. shouted witif the kine in triumph.

675Mid shout, loud sjiout, and roar, wifh the Navagvas, seven singers, hast thou, heavenly, rent the mountain ; Thou hast, with speeders, with Dasagvas, Indra, Sakra, with • thnnder rent obstructive Vala.

676Praised by Angirases, thou, foe-destroyer, hast with Dawn, Sun, rays, dispelled the darkness. ly fixed the region under heaven.

677This is the deed most worthy of all honour, the fairest marvel of the Wonder-Worker, That, nigh where heaven bends down, he made four rivers flow full with waves that carry down sweet water. -

678Unwearied, won with lauding hymns, he parted of old the ancient Pair, united ever. In highest sky, like Bhaga, he the doer of marvels set both Dames and earth and heaven.

679Still born afresh, young Dames, each in her manner, unlike in hue, the Pair in alternation Round heaven and earth from ancient time have travelled, .Night with her dark limbs, Dawn with limbs of splendour.

680Saramd found provision for her offspring : Sarami, the h.,und of Indra and mother of the two dogs called after their mother Sarameyas who are the watchdogs of Yaraa the God of the Dead, is said to have pursu- ed and recovered the cows stolen by the Panis; which has been supposed to mean that Sarama is the Dawn who recovers the rays of the Sun that have been carried away by night. Tho legend says that Sarama agreed to go in search of the stolen cattle on condition that the milk of the cows should be given to her young ones. Ludwig is of opinion that the word ‘ offspring ’ in the text refers not to Sarama’s young ones, but to the descendants of the Angirases. Cf. I. 72. b. Brihaspati cleft the mountain ; Brihaspati or Br,ahamanaspati is the Lord of prayer. which the God breaks open the hiding-pj^oe of the enemy. Prayer pierces through to the object of its desire, and attains it. 4 The seven singers are probably the Angirases themselves ; tfie Navagvas and Dasagvas are also the Angirases or their priestly allies. They are called speeders as hastily following the track oi the stolen cowg. heaven bends down ; flowing away to the distant horiaon. The four rivers are not specified by Sayann, who merely says thev are the Ganges and others. 7 The ancient Pair : Heaven and Earth. Bhaga is here the Supreme God, Both Dames ; Night and Morning,* 86 * THE HJMNS OF [BOOR /.

681Rich in good actions, skilled in operation, theSdh with might maintains his perfect friendship. milk glossy white in colour. *

682Their paths, of old connected, rest uninjured ; they with great might preserve the immortal statutes. Lord like wives and matrons.

683Thoughts ancient, seeking wealth, with adoration, with newest lauds have sped to thee, 0 Mighty- As yearning wives cleave to their yearning husband, so cleave our hymns to time, 0 Lord most potent.

684Strong God, the riches which thy hands have holden from days of old have perished not nor wasted. Splendid art thou, 0 Indra. wise, unbending : strengthen us with thy might, 0 Lord of Power. 13 0 mighty Indra, Gotama’s son Nodhas bath fashioned this new prayer to thee Eternal, Sur(e leader, yoker of the Tawny Coursers. May he, enriched with prayer, come Boon and early.

Maṇḍala I (Volume I, opening) — HYMN LXIII. Indra.

685When thy two wandering Bays thou dravest hither, thy praiser laid within thine arms the thunder, Wherswith, 0 Much-invoked, in will resistiess, thou smitest foemen down and many a castle.

686The Son with might : S&yana takes sdvasrt, ‘ with might,’ ip the sense of the genitive tdvasah , and explains : the Son of Might, that is the exceedingly strong one. But this teems forced. The Son is Indra. the warm milk matured or cooked in tln«r udders. The colour of the milk is also contrasted with that of the oows, as in the German child’s ditty quoted by Zir^mer : 4 O sage mi* , wie geht es zu, gibt weisse Milch die rothe Kuh.’ 10 Their 'paths : the courses of Night and MoVning. The Sisterf ; frequently occurring appellation of the fingers as employed fh ^cts of worship. The haughty Lord : Indra.

687Thy praiser : the praises of the worshipper strengthen Indra, and urge him to the performance of glorious exploits. HYMN&i.\ THE MOV ED A. 81

688Faithful art thou, these thbu deftest, Indra; thou art the Ribhus’ Lord, heroic, victor. • Thou, by his side, for young and glorious Kutsa, witi steed and car in iJattle slewejt Sushna.

689That, as a friend, thou furtheredst, 0 Indra, when, Thunderer, strong in act, thou crushedst Vfitra ; When, Hero, thou, great-souled, with easy conquest didst rend • the Dasyus in their distant dwelling.

690This doest thou, and art not harmed, 0 Indra, e'en in the anger of the strongest mortal. slay, Thunder-armed ! our foemen.

691Hence men invoke thee, Indra, in the tumult of battle, in the light-bestowing conflict. deeds of might in combat.

692Warring for Purukutsa Hiou,0 Indra, Thunder-armed !# brakest down the seven castles ; Easily, for Sudtis, like grass didst rend them, and out of need, King, broughtest gain to Pilru. food plenteous as water — * Food wherewithal, O Hero, thou bestowest vigour itself to flow to us for ever.

693Prayers have been made by Gotamas, O Indra, addressed to thee, with laud for thy Bay Horses. Bring us in noble shape abundant riches. May he, enfrohed with prayer, come soon and early.

Maṇḍala I (Volume I, opening) — HYMN LXIV. Maruts.

694The Ribhus' Lord : Chief over the three semi-diving beings who by their good works raised themselves to immortality and godhead. See I. 20 Rutst * ; has been mentioned ^before as protected by Indra. tribes. 7 Purukutsa : a favourite of Tfidra and of the Asvins. See I. 112. 7 ; 174. 2 ; IV. 42. 8, npte. Sudds (See I. 47, 6) an^l Pdru are kings or chiefs of clans. 9 Who movest round about us : pdrijman, circumambient, isfan epithet applied to the Sun also:#and to the chariot of the Asvins. 9 With l&ud for thy Bay Horses: this is clearly the sense of the words as they stand. SAyana Explains ‘with reverence to thee connected with thy bay horses. * * 1 0 Nodhas : the Rishi or seer of the hymn addresses this line to himself.

695THE HYMN# OF [BOOK l

696They spring to birth, the lofty Ones, tho Bulls of Heaven, divine, the youths of Rndra, free from spot and stain ; The'^urifiers, shining brightly even as suns^ awful of form like giants, scattering rain-drops down.

697Young Rudras, demon-slayers, never growing old, they have waxed, even as mountains, irresistible. They make all beings tremble with their mighty strength, even the very strongest, ’both of earth and heaven.

698With glittering ornaments they deck them forth for show ; for beauty on their broasts they bind their chains of gold. The lances on their shoulders pound to pieces ; they were bron together, of themselves, the Men of Heaven.

699Loud roarers, giving strength, devourers of the foe, they make the winds, they make the lightnings with their powers. The restless shakers drain the udders of the sky, and ever wandering round fill the earth full with milk.

700The bounteous Maruts with the fatness-dropping milk fill full the waters which avail in solemn rites. they milk the thundering, the never-failing spring.

701Mighty, with wondrous power and marvellouly bright, self- strong like mountains, ye glide swiftly on your way. your strength among the bright red Haines.

702Exceeding wise they roar like lions mightily, they, albposses- sing, are beauteous as antelopes ; Stirring the darkness with lances and spotted deer, combined as priests, with serpents’ fury through their might.

703Heroes who march in companies, befriending man, with ser- pents’ ire through strength, ye greet, the earth and heaven. Upon the seats, () Maruts, of your chariots, upon tho cars stands lightning visible asdight,

704The Bulls of Heaven : cTr of Dyu or Dyaus. 3 Young Rudras : the Marufcsr or Storm-Gods, are the sols of Rudra. Demon slayers : slayers of the clouds that give no rain. 4 The lances, as well as their other bright ornaments, are the lightning-flashes. 5 The udders of the sky ; the full clouds. The milk , is the sweet fertilizing ram. 6 The btrony Horse : is the rain cloud, which in the same line is called a spring ot well. 8 Combined as priests : the music of wind aud stoiui being regarded as the Maruts’ song of praise. Rut tho meaning of the words thus rendered is not clear. Siyana, Benfoy, aud Max Muller give other interpretations,

Maṇḍala I (Volume I, opening) — HYMN 61 THE RIG VEDA. .89

705Lords of all riches, dwelling in the home of wealth, eydowed * with mighty vigour, singers loud of voice, Heroes, of power? infinite, armed with strong men's rings, %the archers, they have laid tlie arrow on frheir arms.

706They who with golden fellies make the rain increase drive for- ward the big clouds like wanderers on the way. Maruts with bright lances make all things to reel.

707The progeny of Rudra we invoke with prayer, the brisk, the bright, the worshipful, the active Ones. of the sky, impetuous, vigorous.

708Maruts, the man whom ye have guarded with your help, he verily in strength surpasseth all mankind. • • Spoil with his steeds he gaineth, treasure with his men; he winneth honourable strength and prospereth. in battle, brilliant, bringing wealth, Praiseworthy, known to all men. May we foster well, during a hundred winters, son and progeny.

709Will ye then, 0 ye Maruts, grant us riches, durable, rich in men, defying onslaught, A hundred, thousandfold, ever increasing ? May he, enriched with prayer, come soon and early.

710Armed with strong mens rings : the meaning of vrlshakhddayah is uncertain ; but the khddi seems to have been a ring worn on the arm and foot. It may also have been used as a weapon, as the sharp-edged quoits are used by the Sikhs. Vrishan as Professor Max Muller obser- ves, ‘conveys the meaning of strong, though possibly witb*the implied idea of rain-producing, fertilizing. * t 42 The worshipful : the mea- ning of vaninam is uncertain. Wilson, after Sayana, translates it by ‘water-shedding,1 vana being said to tneanVafcer. Ludwig suggests ‘dwelling in the woods,’ instead o£ ‘fighting’ which he gives inohis trans- lation. ‘Worshipful’ is Professor Max Muller’s suggestion, and I adopt it for the present. 15 Enriched with prayer : either, generally, invoked by many worshippers, or rich through hymn just recited. this hymn. See his Vedic Hymns , Part I.

Maṇḍala I (Volume I, opening) — HYMN LXV. Agni.

711The Gods approached the ways of holy Law ; there w&s a gathering vast as heaven itself. The waters feed with praise the growing Babe, born nobly in the womb, the seat of Law.

712Like grateful food, like some wide dwelling-place, like a fruit- bearing hill, a wholesome stream ; Like a steed urged to run in swift career, rushing likeSindhu, who may check his course V

713Kin as a brother to his sister floods, he eats the woods as a King eats the rich. When through the forest, urged by wind, he spreads, verily Agni shears the hair of earth.

714Like a swan sitting in the floods he pants ; wisest in mind mid men he wakes at morn. A Sage like Soma, sprung from Law, he grew like some young creature, mighty, shining far.

Maṇḍala I (Volume I, opening) — HYMN 67. THE RIGVEDA 91

715He offers safety like a pleasant liome, like ripened corn, the Conqueror of men. * Like a Seer lauding, famed among the folk; like a s4eed friendly he vouchsafes u» power. ^

716With flame insatiate, like eternal might ; earing for each one like a dame at home ; iiright when he shines forth, whitish mid the folk, like a car, gold*decked, thundering to the fight,

717He strikes with terror like a dart shot forth, e’en like aft archer's arrow tipped with flame ; Master of present and of future life, the maidens* lover and the matrons’ Lord.

718To him lead all your ways : may we attain the kindled God as cows their home at eve. up to the fair place of hhaven. *

Maṇḍala I (Volume I, opening) — HYMN LX VII. Agni.

719He, bearing in his hand all manly might, crouched in the cavern, struck the Gods with fear. Men filled with understanding find him there, when they have sung prayers formed within their heart.

720He, like the Unborn, holds the broad earth up, and with effec- tive utterance fixed the sky. hast gone from lair to lair.

721Like a steed : like a war-horse who helps to win i-poil in battle. of the marriage-service. The matrons1 2 Lord : children being espe- cially the gift of Agni, in whose worship t^ie wife of the saorificer bears an important part. I hav#e nob attempted to imitate the rhythm of the original, and have csntented myself .with preserving* the same number of syllabled in each line. ,

722Victorious in the wood ; subduing the fuel tand burning it to ashe#.

723Crouched in the cavern: concealed in tlje.dark depth of the waters, See I. 65. 1. 3 The Unborn ; the Sun ; regarded as the Supreme God. The spots which cattle love : ag thou knowest by expe- rience how pleasant it is to find a safe place of refuge, do not burn up the places where the cafctole^fmd refuge and food, S2# THE HYMN 8 OF [BOOK I.

724Whoso hath known himdweling in his lair, and hath approach- ecfthe stream of holy Law, — • They who release him, paying sacred ri^es, — truly to such doth he announce great wealth.

725He who grows mightily in herbs, withfri each fruitful mother and each babe she bears, Wise, life of all men, in the waters' home, — for him Lave sages built as’ twere a seat.

Maṇḍala I (Volume I, opening) — HYMN LXVIII. Agni.

726All men are joyful in thy power, 0 God, that living from the dry wood thou art born. « All iruly share thy Godhead while they keep, in their accus- tomed ways, eternal Law. .‘1 Stroag is the thought of Law, the Law’s behest; all works have they performed ; he qnickens all. thee, vouchsafe thou woalth.

727Seated as Priest with Manu’s progeny, of all these treasures he alone is Lord. Men yearn for children to prolong their line, and are not disappointed in their hope.

728Eagerly they who hear bis word fulfil his wish as sons obey their sire’s behest. Friend, hath decked heaven’s vault with stars. i The stream of holy Law : or as Sayan a explains, the supporter of the truth or of sacrifice, that is, Agni. They who release him ; free him, by attrition, from the fire-sticks.

729Commingling : Agni, devouring and fusing together with his flames and smoke the elements of the oblations whioh he bears to the Gods. 3 I can make nothing of the first hemistich. Wilson, after Sayana, paraphrases * Praises are addressed to him who has repaired (to the solemnity) ; ohlatiops are offered to him who h»8 goue (to the sacrifice) ; in him is all sustenance ; (and to him) have all (devout persons) performed (tin customary) rites.’ 4 Manus progeny: aH Aryan men. Mep yearn for children ; men have children at their desire, as the reward of their faithful worship of Agni, He, the House- Friend : he, Agni, who is the friend and guardian of every house in his character of the household fire, as the Sun, the Creator the Supreme God, made the heaven and adorned it with stars.

Maṇḍala I (Volume I, opening) — HYMN LXIX. Agni.

730Born in the dwelling like a lovely son, pleased, like a strong steed, he bears on the folk. What time the men and I, with heroes, call, may Agni then gain all through Godlike power.

731None breaks these holy laws of thine when thou hast granted audience (o these chieftains here. heroes dravest off disgrace.

732Like the Dawns lover, spreading light, well-known asjiued like morn, may he remember me. to the fair place of heaven.

Maṇḍala I (Volume I, opening) — HYMN LXX. Agni.

733Like Daivns lover : both the Sun and Agni are called the lovers of Ushas or Dawn. Agni is so called from his making bis appearance as Bacrificial fire at the earliest break of day. The two jpined worlds : earth #nd heaven coupled into a single dual conception. 2 Like the cows udder: Agni discerns and selects the sweet savours of oblations in the same manner as the udder of a cow selects and assimilates the sweet juices of grass and herbs for the prod uction of milk. 3 The meaning of the second hemistich is not claer. Wilson, after Sayana, renders it : 'Whatever (divine) beiugs I rifay, along with other men, invoke (To the ceremony) thou, Agni, asnumest all (l^heir) celestial na- tures.’ 5 Theyy bearing of themselves t & ither, his rays bearing up the oblation of their own acoord, or the steeds who freely draw tfie chariot of Dawn. •

734Pervade each act : be present and regulate all our acts of worship; or the meaning may be ‘attain each gift,’ receive every oblation that we offer. *J4 , THE HYMNS OF [BOOK T.

735He wko is germ of waters, germ of woods, germ of all things that move not and that move, — To him even in the rock and in the house: ^Immortal One, he cares for all mankind. c

736Agni is Lord of riches for the man wliO serves him readily with sacred songs. Protect these beings thou with careful thought, knowing the races both of Gods and men.

737Whom many dawns and nights, unlike, make strong, whom, born in Law, all things that move and stand, — He hath been won, Herald who sits in light, making effectual all our holy works.

738Thou settest value on our cows and woods: all shall bring tribute to us, to the light. Mei? have served thee in many and sundry spots, parting, as ’twere, an aged father’s wealth.*

739Like a brave archer, like one skilled and bold, a fierce avenger, so he shines in fight.

Maṇḍala I (Volume I, opening) — HYMN LXXI Agni.

740Our sires with lauds burst e’en the firm-set fortress, yea, the Angirases, with roar, the mountain. They made for us a way to roach high heavon, they found us day, light, day’s sign, beams of morning.

741They stablished order, made his service fruitful ; then parting them among the longing faithful, Not thirsting after aught, they come, most active, while with sweet food the race of Gods they strengthen. — i ~

742To him ex^en in the rock ; I can make nothing out of this. Wilson, affcor Sftyana, paraphrases: ‘(They offer oblations) on the mountain, oc in the mansion, to that. Agni :’ but this cannot be the meaning. Lud- wig suggests an alteration of the toxt, so that the meaning would be, ‘oven witkin the stone is his dwelling. 5 ‘Agni, confer excellence upon our valued oattlo ; and may all men bring us acceptable tribute/- Wilson. 1 * 3 *

743The loving On*, : Agni. The sisters of one home: the fingers that serve him by kindling the fire, etc. The cotvs : the clouds brightened by the approach of Dawn. 2 The priestly Angirases, the earliest institutors of religious worship, oaused by prayer and praise the tnountaindike cloud, that held the rain imprisoned, to be opened.

744His service: the worship of Agni.

Maṇḍala I (Volume I, opening) — HYMN 71. THE JUG VEDA . 95

745Since Matarisvan, far-diffused, hath stirred him, and he in every house ^rown bright and noble, • 1 He, Bhyigu-Iike, hath gouts as his companion, as on commission to a greater Sovran.

746When man poured juice to Heaven, the mighty Father, ho » knew and freed himself from close embracement. The archer boldly shot at him his, arrow, and the God threw his splendour on his Daughter.

747Whoso hath flames for thee within his dwelling, or brings the worship which thou lovest daily, Do thou of double might increase his substance : may he whom thou incitest meet with riches.

748AH sacrificial viands wait on Agni as the Seven mighty River3 seek the ocean. • * Not by our brethren was our food discoverad : find with tho Gods care for us, thou who knowest.

749When light hath filled the Lord of men for increase, straight from the heaven descends the limpid moisture. , Agni hath brought to light and filled with spirit tho youthful host blameless and well providing. alone is ever Lord of riches. The Kings with fair hands, Varuna and Mitra, protect* the precious nectar in our cattle.

750O Agni, break not our ancestral friendship, Sago as thou art, endowed with deepest knowledge. evil be come nigh protect me.

751Mdtarisvan : the divine or seini-divino being who brought Agni to Bbngu. 5 This verse is very pbscure. The meaning of the first hemistich seems to be that when oblations were offered to Dyaus or Heaven Agni shone forth freed from encompassing night. Who the archer is, whether Mdtarisvan or Agni, is uncertain nor is it clear at whom the arrow was shot. The Gbd may be Dyaus, and his Daughter may be Ushas or Dawn. 7 The Seven mighty Rivers : sea T. 32. 12. Not by our brethren : we do not loak'to our kinsmen for food, but depend upon Agni and the othor Gods. 3 The Lord of men ; accrding to S&yana, the sacrifiecr. Porhaps Indra is meant, who comes attended by the youthful host of Maruts, % THE HYMNS OF [ bOOK 1. ° ... HYMN LXXII. Agni. r - Though holding many gifts tor n;en, he huinbleth the higher powers of each wise ordainer. all immortal bounties.

752The Gods infallible all searching found not him, the dear Babe who still is round about us. Worn weary, following his track, devoted, they reached the lovely highest home of Agni,

753Because with holy oil the pure Ones, Agni, served thee the very pure three autumn seasons, Therefore they won them holy names for worship, and nobly born they dignified their bodies.

754Making them known to spacious earth and heaven, the holy Ones revealed the powers of Iludra. The mortal band, discerning in the distance, found Agni •standing in the loftiest station.

755Nigh they approached, one-minded, with their spouses, kneel- ing to him adorable paid worship. their own the bodies which they chastened. ors addressed to the creator.’ The meaning appears to be that although Agni bestows many good gifts on men, his flames are at times terribly destructive. The flight of Agni and his pursuit by the Gods have been mentioned before ( l. 60. 1). The idea here is, as Ludwig ob- serves, that the Gods did not really find Agni — visible though he be in his earthly form%.-until they attained to the true philosophical knowledge of the Deity as he is. 3 The pure Ones . * The text ba9 only suchayah, the pure : the Scholiast Hupp lies Jfaruts, for whom, it is said, seven platters are placed at the Agiiiehayana ceremony : and they are severally invoked by the appellations Idris, Anyadris, Tadris, Pratidris, Mitah, Sa.umitah, and others. In consequence of this participation, with Agni, of sacrificial offerings, they exchanged their perishable, for immortal, bodies, and obtained heaven. The Maruts are, therefore, like the Ribhus, deified mortals.* Wilson. Three autumn seasons : during three years. Ludwig observes that the period of three years in connexion with religious vows or oeremenies is mentioned elsewhere also.

756The powers of Rudra : Rndra here is a name of Agni. The mortal band ; the Maruta, so called as not having been originally im- mortal. THK niGVKDA.

Maṇḍala I (Volume I, opening) — HYMN 73.1

757Soon ns the holy beings bul discovered the thr ice-seven mystic things contained within thee, • , AVitli these, one-minded, they preserve tiie Amrit : guard you the life of nil their plants and cattle.

758Thou, Agni, knowc^ of men’s works, hast sent us good food in constant course for our subsistence : Thou deeply skilled in paths of Gods becamest an envoy never ‘ wearied, offering-bearer.

759Knowing the Law, the seven strong hoods from heaven, lull of good thought, discerned the doors of riches. man is still supported M They w ho approached all noble operations making a path that leads to life immortal, To be i he Birds support, the spacious mother, Adifci, and her great Sons stood in power. • D When Gods immortal made both eyes of heaven, they gave to him the gift of beauteous glory. lied Steeds coming down, () Agni.

Maṇḍala I (Volume I, opening) — HYMN LXXI11. Agni.

760Thee, such, in settlements secure, 0 Agni, our men serve ever kindled in each dwelling *C%i him have they laid splendour in abundance : dear to all men, bearer be hj, of riches. « . 5 May thy rich worshippers win food, 0 Agni, and princes gain long life who bring oblation. May we get booty from our foe in battle, presenting to i he Gods their share for glory.

761The> cows of holy law, sent us by Heaven, hive swelled with laden udders, loudly lowing; Soliciting his favour, from a distance the rivers to the rock have (lowed together.

762Ag ni, with thee, soliciting thy favour, the holy Ones have gained glory in heaven. They made the Night and Dawn of different colours, and set the black and purple hues together.

763May we and those who worship be the mortals whom thou, O Agni, leadcst on to riches. fliou hast filled earth and heaven and air's mid-region, and fol lowest the whole world like a shadow.

764Aided by thee, 0 Agni, may we conquer steeds with steeds, men with men, heroes with heroes, Lords of the wealth transmitted by our fathers : and may our princes live a hundred winters.

765May these our hymns of praise, Agni, Ordainer, be pleasant to thee in thy heart and spirit. May we have power to hold thy steeds of riches, laying on thee the God-sent gift of glory. sacrifices offered in accordance with the eternal ordinance The rivers: tho wUt.er used m sacriiWe4 which Hows or is brought to the rock or stone with which tho S«nna juice is expressed. 7 Through Agm’s favour the hoi if Ones, the immortal Gods, receive the oblations which stlongi.hou them for t.ho performance of the great deeds which bring them glory Li he a shadow : averting distress, as the shade of a great rock or tree wards off the oppressive heat of the sun 0 May our princes, rimy the wealthy men who institute our sacrifices live to the greatest/ age usually allotted to nion. 10 To hold thy steed* of riches; to retain hy uh thy horses which bring wealth, tint is, continue to receive and keep the richoj winch thou sendoi.t.

Maṇḍala I (Volume I, opening) — HYMN LXXIV. Agni.

766Who, from of old, in carnage, when the people gathered, hath preserved His household for the worshipper.

767And let men say, Agni is born, e’en he who slaycth Vritra, ho Who winneth wealth in every fight.

768Him in whose house an envoy thou lovest to taste his offered gifts. And sirengthenest his sacrifice,

769Him, Angiras, thou Son of Strength, all men call happy in his> God, His offerings, and his sacred grass.

770Hitherward shalt thou bring these Gods to our laudatioif and to taste These offered gifts, fair-shining One.

771When, Agni, on thine embassage thou goest not a sound is heard of steed or straining of thy car. •

772Aided by thee uninjured, strong, one after other, goes he forth : Agni, the offerer forward steps.

773And splendid strength, heroic, high, Agni, thou grantest from the Gods, Thou God, to him who offers gifts. m

Maṇḍala I (Volume I, opening) — HYMN LXXY. Agni.

774Now, Agni, will wo say to thee, 0 wisest and best Angiras, Our precious, much availing prayer.

775Who, Agni, is th y kin, of men ? who is thy worthy worshipper 2 On whom dependent? who art thou,?

776The kinsman, Agni of mankind, ‘their well-beloved Friend art thou, A Friend whom friends may supplicate.

777Bring to us Mitra, Varuna, bring the Gods to mighty sacrifice. Bring them, O Agni, to ihine home. be identified with Iudra. 5 Anyiras ; a name of .Agni. See I. h G- 10ft THE HYMNS OF [BOOK /.

Maṇḍala I (Volume I, opening) — HYMN LXXYI. Agni.

778Come hither, Agni ; sit thee down a Ilotar ; be thou who never wast deceived our leader. t tie Gods to win for us their favour.

779Burn thou up all the Rakshasas, 0 Agni; ward thou off curves from our sacrifices. Bring hither with Bays the Lord of Soma : here is glad welcome for the Bounteous Giver.

780Thou Priest with lip and voice that bring us children hast boon invoked. Here with the Gods bo seated. bestower and Producer. f> As with oblations of the priestly Manus thou worshippedst tin .Gods, a Sago with sages, So now, O truthfullest Invoker, Agni, worship this day with joy -bestowing ladle.

Maṇḍala I (Volume I, opening) — HYMN LXXV1I. Agni.

781Bring him with reverence hi tlier, most propitious in sacrifices, true to Law, the Inrald ; For Agni, when he seeks the Gods for mortals, knows them full well a^,d worships them in spirit.

782The Lord of S^ma : Tndra. , 4 Agni, the priosb or bearer of oblations, lias boon invoked wit.h a hymn which wijl bring the blessing of children. The Chanser flXitar) and the Presenter or Invoker (Hotar) are two of the sixteen officiating priests.

783Manns : another form of the word Manu, Man, the great fore father of men. With joy-bestowing ladle: with the sacrificial ladle used in pouring the holy oil or clarified huttor«iutu the fire, an offering especially pleasing to the Gods. '

Maṇḍala I (Volume I, opening) — HYMN 79. THE RIGVEDA. -101

784For he is mental power, a man, and perfect ; he is the hringer, friend-like, of the wondrous. } The pious Aryan tribes at sacrifices address them first to him who doeth marvels.

785May Agni, foe-destroyer, manliest Hero, accept with love our hymns and our devotion. So may the liberal lords whose strength is strongest, urged by their riches, stir our thoughts with vigour. ft Thus Agni Jatavodos, true to Order, hath by the priestly Go- to mas been lauded. May he augment in them splendour and vigour : observant, as he lists, he gathers increase.

Maṇḍala I (Volume I, opening) — HYMN LXXYIII. Agni.

786Thee, as thou art, desiring wealth Gotama worships with his song : We laud thee for thy glories' sake.

787As such, like Angiras we call on thee best winner of the spefi l : We laud thee for thy glories' sake.

788Thee, best of Vritra-slayers, thee who shakest off our Dasyu foes ; We laud thee for thy glories’ sake.

789A pleasant song to Agni we, sons of Rahugana, have sung : We laud thee for thy glories' sake.

Maṇḍala I (Volume I, opening) — HYMN LXXIX Agni.

790The wondrous: extraordinary wealth. 4 Liberal lords: wealthy patrons whose gifts will encourage and strengthen the devo- tions of the priests :

791Like Anqiras ; after the manner of Angirag, one of the earliest performers of sacrifice. 4 Best oj V r it ra slayers : here again Agni is identified with Indra. ^

792Agni is here spoken of in his three forms, tbje golden-haired Sun, the serpentine lightning, and the household fire for religious purposes an<i ordinary use. He is said to know the morning as bking re-kindled for sacrifice at daybreak, and is compared to an active matron on account vf his employment of domestic purposes. 1 02 . Til A 11 y M NS (> F BOO K 1 .

793Thy Mjcll-winged flashes strengthen in their manner, when the black Bull hath bellowed round about us. ters fall, the clouds utter their thunder.

794When he comes streaming with the milk of worship, conduct- ing by directest paths of Order, Aryaman, Mitra, Vanina, Parijman fill the hide full where lies the nether press-stone. 4 0 Agni, thou who art the Lord of wealth in lune, thou Son of Strength, Vouchsafe to us, 0 .Jata vedas, high renown, [) lie, Agni, kindled, good and wise, must be exalted in our song : Shine, thou of many forms, shine radiantly on us. G 0 Agni, shining of thyself by m^lit and when the morning breaks, Burn, thou whose teeth are sharp, against the Rakshasas,

795Adorable in all our rites, favour us, Agni, with thine aid, When the great hymn is chanted forth.

796Bring to us ever-conquering wealth, wealth, Agni, worthy of cur choice, In all our frays invincible.

797Give us, O Agni, through thy grace wealth that supporteth all tour life, Thy favour so that we may live. 10 0 Gotama, desiring bliss present thy songs composed with care To Agni of the pointed flames.

798May the man fall, 0 Agni, who near or afar assaileth us : Do thou increase and prosper us.

799Keen andcswift Agni, thousand-eyed, ciiaseth the Rakshasae afar : « * t . lie singeth, herald meet for lauds.

800The black Bull hath bellowed : t^* dark rain-clotfds have thundered.

801When ho comes to the Gods with the milk of worship, the rich Bfftiriticial offerin'*, the Gods send copious rain. Parijman , the Wan- derer, the circuiuaudreut, is in this place the .stormy Wind. The nether press-stope (which rests upon an ox hide) is here tbe earth, the heaven hoing the upper stone. Wilson, following Siiyana, translates: 'pierce through the (investing) mombrane into the womb of the cloud.1

Maṇḍala I (Volume I, opening) — HYMN LXXX. Indra.

802The mighty flowing Soma-draught, brought by the Hawk, hath gladdened thee, That in thy strength, 0 Thunderer, thou hast struck down Vritra from the floods, lauding thine own imperial sway.

803Go forward, meet the foe, be bold ; thy bjlt of thunder is not checked. thine, lauding thine own imperial sway.

804Thou smotest Vritra from the earth, smotesthim, Indra, from the sky. lauding thine own imperial sway.

805The wrathful Indra with his bolt of thunder rushing on the foe, Smote fierce on trembling Vritra’s back, and loosed the warfvrs free to run, lauding his own imperial sway. * G Willi hundred-jointed thunderbolt Indra hath struck him on the back, And, while rejoicing in the juice, seekoth prosperity for friends, lauding his own imperial sway.

806Indra, unconquered might is thine, Thunderer, Caster of the Stone , Tor thou with thy surpassing power smotest to death the guile- ful beast, lauding thine own imperial sway.

807Far over ninety spacious floods thy thunderbolts were cast abroad : Great, Indra. is thy hero might, and strength is seated in thine arms, lauding thine own imperial sway. •

808Land him a thousand all at* puce, shout tweoty for t li the hymn of praise. Hundreds have sung aloud to him, fo Indra hath the prayer been raised, lauding his Awn imperial sway. #

809The Drci'jon : tho great serpent Alii, one of the demons of drought, 2 Brought by the /lawk : the Soma is said to have been brought from heaven by a hawk or falcon. £f * J 93 0. 7 The (judrfidbtasl: the demon Vritra. 8 N lively spacious floods : tbo many waters obstructed by Vritra. 104 • 'THE H Y MNS 0 F BOO K f. stiynger might. * • floods, lauding his own imperial sway, n

810Yes, even this great Pair of Worlds trembled in terror at thy wrath, f When, Indra, Thunderer, Mamt-girt, thou slewest Vritra in thy strength, lauding thine own imperial sway.

811But Vritra scared not Indra with his shaking or his thunder roar. points, lauding his own imperial sway.

812When with the thunder thou didst make thy dart and Vritra meet in w.ir, Thy might, 0 Indra, fain to slay the Dragon, was set linn in heaven, lauding thine own imperial sway.

813When at thy shout, 0 Thunder-armed, each thing both fixed and moving shook, Ken fvashtar trembled at thy wrath and quaked with fear because of thee, lauding thine own imperial sway. l«r) There is not, in our knowledge, one who passeth Indra in his strength : In him the Deities have stored manliness, insight, power and might, lauding his own imperial sway.

814Still as of old, whatever rite Atharvan, Manus sire of all, Ira lliyach performed, their prayer and praise united in that Indra meet, lauding his own imperial sway,

Maṇḍala I (Volume I, opening) — HYMN 82. THE R1GVRDA . 1C5

815When war and battles are on foot, booty is laid before tli^ bold. Yoke thou thy wildly -rushing Bays. Whom wilt thou sliyy. and whom enridh? Do thou, O Indra, make us rich.

816Mighty through wisdom, as he lists, terPible, he hath wax d m strength. for glory’s sake hath grasped his iron thunderbolt. in heaven. like thee Thou hast waxed mighty over all.

817May he who to the offerer gives the foemau’s man-sustaining food, May Tndra lend his aid to us. Deal forth — abundant is thy wealth - that in thy bounty I may share. •

818He, righteous-hearted, at each time of rapture gives us herds of k j no. Gather in both thy hands for us treasures of many hundred sorts. Sharpen thou us, and bring us wealth, #

819Refresh thee, Hero, with the juice outpoured for bounty an* l for strength.

820We know thee Lord of ample store, to thee have sent our hearts’ desires : be therefore our Protector thou.

821These people, Tndra, keep for thee all that is worthy of thy choice. Discover thou, as Lord, the wealth of men who offer up no gifts : bring thou to us this wealth of theirs.

Maṇḍala I (Volume I, opening) — HYMN LXXXII. Indra.

822Well have they eaten and rejoiced ; the friends have Tn sen and passed away. .# * • The sages luminous in themselves have praised thee with their latest hymn. Now, Indra, yoke thy Uwo Bay Steeds.

823Maghavan, we will reverence fliee who ai;t so fair to lool^upon. Thus praised, according to out* wish come now with richly laden car. Now, Indra, yoke thy two Bay Steeds.

824The people ; thy worshippers hero.

825Maghavan : Iiidr;*, the rich and liberal. “’ci ten : they, mo. mini; tho worshippers. n

826Well have they 186 THE HYMNS OF [BOOK 1

827Hs^will in very truth ascend the powerful car that iinds the • % kme, Who thinks upon the well-filled bowl, the Tawny Coursers harnesser, Now, Indra, yoke thy two Bay Steeds.

828Let, Lord of Hundred Powers, the Steeds be harnessed on the right and left. Therewith in rapture of the juice, draw near to thy beloved Spouse. Now, Indra, yoke thy two Ba y Steeds.

829With holy prayer I yoke thy long maned pair of Bays *. come hitherward; thou boldest them in both thy hands. thou, Thuuderer, hast rejoiced with Pushan and thy Spouse. I1YMN LXXXIII Indra. Indra, the mortal man well guarded by thine aid goes fore- most in the wealth of horses and of kine. With amplest wealth thou fiflest him, as round about the waters clearly seen afar fill Sindhu full.

830The heavenly Waters come not nigh the priestly bowl : they but look down and see how far mid air is spread : * The Deities conduct the pious man to them : like suitors they del ight in him who loveth prayer . uplifted ladle serve thee, man and wife,. Unchecked lie dwells and prospers in thy law : thy power „ brings blessing to the sacriticer pouring gifts.

831First the Angirases won themselves vital power, whose fires were kindled through good deeds and sacrifice. and the wealth in horses and in kine. f) Atharvan first by sacrifices laid the paths ; then, guardian of the* Law, sprang up the loving Sun. lJs aim Kavya straightway hither drove the kine. Let us with offerings honour Yaraa’s deathless birth. f> Thy tipouse : ludr&ni. «See 1. 22. 12.

832Man and wife ; tfho text has only mithund , a couple. The word apparently means here the off«rer«of the sacrifice and his wife, who took part in the cereuuiny. Sayan a explains it^is the grain and tho butter of oblation. I The l*ani : is the illiberal demon who with- holds the rain. 5 The paths : for rising Sun to travel. Us and KdrycC is the name of a celebrated ancient Rishi. See I 5 L. 10. The mean- ing of the latter had of the second verse is obscure. Ludwig renders it ‘ Seek w k to win by sacrifice the immortality which has sprung from Yaina, Yaina seems here to represent the rising Sun. See Fhni, Dor My thus des Yama, p <»2. }IYMNfii.\ THE R1GVKDA. • , 107 b When sacred grass is trimmed to aid the auspicious work,* to the hymn makes its voice of praise sound to the sky. in truth deli gljts when these come near to him. • • y YMN #LXXXI V. • Indr a The Soma hath been pressed for thee, 0 Indra ; mightiest, bold One, come. rays.

833His p,tir of Tawny Coursers bring Indra of unresisted might Hither to Jjfisliis' songs of praise and sacrifice performed by men.

834Slayer of Vritra, mount thy car; thy Bay Steeds have been yoked by prayer. huh jrwa rd.

835This poured libation, Indra, drink, immortal, gladdening, ex- cellent. holy Law. *

836Sing glory now to Indra, say to him your solemn eulogies. The drops poured forth have made him glad ; pay reverence to his might supremo.

837When, Indra, thou dost yoke thy Steeds, there is no better charioteer : None hath surpassed thee in thy might, none with good steeds o’crlakon thee.

838He who alone bestoweth wealth on mortal man who offereth gifts, The ruler of resistless power, is Indra, sure.

839When will he trample, like a weed, the man who4iath no gift for him? • When, verily, will Indra hear o*ur songs of praise?

840ILe who with Soma juice prepared utnid the many honours thee, — • • • Verily Indra <?ains thereby tremendous might.

841The bright : Soma juice. The seat of holy Iaiw ; the place whare sacrifice, ordained by ritay or eternal Law, is performed., 108 , • TIIK HYMNS OF [BOOK 1. lU#The juice of Soma thus diffused, sweet to the taste, the bright cows drink, Wlf) for the sake of splendour close to mighty India’s side • * rejoice, good in their own supremacy.^

842Craving his touch the dappled kine mingle the Soiua with their milk. *' ti Tlie milch-kino dear to Indra send forth his death-dealing thunderbolt, good in their own supremacy.

843With veneration, passing wise, honouring his victorious might, They follow close Ins many laws to win them due preemi- nence, good in their own supremacy.

844With bones of Dadhaych for his arms, Indra, resistless in attack. Htniek nine-and-nitiety Yritras dead 14 li e, searching for the horses head, removed among the inoiin* tains, found At Saryanavi'm wlnt he sought.

845I hen verily they recognized th’e essential form of Tvashtar’s hull, Here in the mansion of the Moon.

846The bright c,nir$z the pure and glossy milk which absm Ijs or drinks the Soma j ui co with which it is mixed , and is close to, or united with, Indra when offered to and accepted by him in libation. 11 Scud jort.h: (he cows, that is, their milk, exalt and strengthen Indra, and ineit ' itiin to battle with the demons The meaning of the retrain of of this triad (verses 10, 11, 12) is not. very clear. Wilson, following £4 "if” ana, translates it : abiding (in their stalls) expectant of his mi- veroignty 13 Dadhtjach , or in a later form. Dadhicha. was a llis'hi, son of Atharvan, lie and his father being regarded as the first founders of sacrifice lie is described as having tlm head of a horse given to him by the Asvius which was aftei wank cut off by India. convci t..d into a thunderbolt, Indra slew the Vritras or demons wn. wit hheld the rain. The Vedic legend, which was modified and ampli- fied in later times, appears to have been connected in its oiigin with that of DanVikras, often mentioned in the Veda and described as a kind of divine horse, probably .v porM>» if cat inn of the morning Sun in his rapid course l>adh\ach may oe the nld M‘>on whose 'oor.es, when ho dies, become the st, o s wi^ili which India -days the fiends of darkness

847Mounts i*<s ; the morning clouds JS>a yntidrdn : said to he a ) tke and dint *u*t in Kurukshnira, nearihemod. ro Delhi. 5 Trashkir'n

848'lull: an obscure expression for t.Jje Sun. Tlje phn port of tlm m-u may be that wh'rn, after the rain-, the 1c mb’ moonlight nijhf.s came, .men recogniz-d il.of.ut. that, the ligo.t was borrowed from the Sun. of the moving moon ’ Soo Hymns of tho Athai va-vuda, XX. 41. UYM\’ 8f). ] THE RIG VEDA: . 10'.) l(j Wh> yokes to clay unto the pole of Order tlie strong and pas- sionate steers of checkless spirit, Will) shaft armed mouths, heart- piercing, health-bestowing ? Long shall l*e live who richly pays their service. 9 %

849Who Ilcftth forth ? who suftcreth ? wlic*fearcth ? Wlioknoweth India present, Pndra near us? Who seuduth benediction on his offspring, his house, h fid, wealth and person, and the people? worships at appointed seasons? To whom do the Mods bring dilation quickly? What offerer, God-favoured, knows him throughly ?

850Thou as a God, 0 Mightiest, verily blossost mortal man. my words to thee.

851Let not thy bounteous g*ifts, lot not thy saving help fail us, good Lord, at any time; And measure out to us, thou lover of mankind, all riches hitherward from men,

Maṇḍala I (Volume I, opening) — HYMN LXXXV. Mrms.

852Grown to their perfect strength greatness have they attained ; the Rudras have established their abode in heaven. put glory on, the Sons whom lYnsni bare.

853The strong and passionate steers ; the zealous and indefatigable priests, who arc yoked to the chariot-polo of Order or employed in the performance of sacrifice ordained by eternal Law. TVe words of the priest are (ho arrows with which thop* mouths aro armed. 17 Tim answer to thus*) questions is,*t^K-» pi jests, who n* resent the feel- ings of the man who l list iuitcs the sacrifice. 18 The -ouowl line of this verse i*> rendered bv Wilson, following SA\ana : f To whom do the gods quickly bring (the wValth) t.ha^ has he-n called for ? ' Tins w,,idd he intelligible enough ; but horn a (oblation) can hardly bear the interpretation thus fojCtd upon it. •

854Rudra's Sons: the Maruts or Stoi m-Trods^arc the sons of Jiudra and of Prism', the earth or the speckled cloud. 2 The Rudras : the tons of Uudra. HO . THE H Y M NS OF [ HOOK I, t

855When, Children of the Cow, they shine in bright attire, and on their fair limbi) Jay their golden ornaments, They drive away each adversary from their path, and, follow- ing their traces, fatties* ILwetii down, q

856When, mighty Warriors, ye who glitter with your spears, oVr- thi owing with your strength e’en wha{6 is ne’er overthrown, When, 0 ye Maruts, ye the host that send the rain, had har- nessed to your ears the thought-fleet spotted deer, f) When ye have harnessed to your cars the spotted deer, urging t lie thunderbolt, O Maruts, to the fray, Forth rush the torrents of the dark- red stormy cloud, and moist n, like a skin, th * earth with water-floods. licet pinions. Come ye forward with your arms. yourselves, O Maruts, m the peasant food.

857Strong in their native strength to greatness have they grown, stepped to the firmament and made their dwelling wide. ' sate like birds on their dear holy grass.

858In sooth like heroes fain for tight they rush about, like com- batants fame-seeking have they striven in war. Kings, terrible to behold 0 When Tvashtar deft of hand had turned the thunderbolt, golden, with thousand edges, fashioned skilfully, tndra received it to p jrform heroic deeds. Vritra he slew, and forced the Hood of water forth.

859They with their vigorous strength pushed the well upon high, and clove the cloud in twain though it was passing strong. The Maruts, bounteous Givers, sending forth their voice, in the wilef joy of Soma wrought their glorious deeds. 4 « *

860Children of the Coiv ; that is, of Prism or the cloud under th it type. Faint ss jluivet.h down: the clouds drop fatn**«.H ; i ho feif.ili- Ziiif lain d»«vsernd-j I «.The flittering spears are the Mashes <»f ligt- rung I lie chill i« 1 1 <»f the Mm uts is .s.d‘1 to lm d(<iw'ii hy spotted door or iii 1 1 el * »pes *’t* Sit on the oeass on the sacred frass M liunmd and sIh'wii tor the (o»ds * 7 When I a>hna saved the Soma: Vishnu prepared the Soma and ^brought it. to India, and the Maruts, India's companion*, sat. down with linn to enjoy it. 10 The well : here the cloud, as a reseivoir of water. Ill

Maṇḍala I (Volume I, opening) — HYMN 86. THE RIG VEDA.

861They drove the cloud transverse directed hitherward, and poured the fountain forth for thirsting Gotama * Shining with railed light they come to him with help with their might fulfilled the longing of the sage. them threefold on the man who offers. wealth with noble offspring.

Maṇḍala I (Volume I, opening) — HYMN LX XXVI. Maruts.

862Honoured with sacrifice or with the worship of the sages* hymns, 0 Maruts, listen to the call. d Yea, the strong man to .whom ye have vouchsafed to* give a sage, shall move. Into a stable rich in kine.

863Upon this hero’s sacred grass Soma is poured in daily rites : Praise and delight are sung aloud. #

864Let the strong Maruts hear him, him surpassing alPrncn : strength be bis That readies even to the Sun.

865For, through the swift Gods’ loving help, in many an autumn, Maruts, we Have offered up our sacrifice.

866Fortunate shall that mortal be, 0 Maruts most adorable, Whose offerings ye bear away. 8 0 He roes truly strong, yc know the toil of him who sings your praise, The heart’s desire of him who loves. *ness : strike # The demon with your thunderbolt. •

867Conceal the horrid darkness, drive far from us each devour* ing fiend. 9 Create the light for which we long. #

868Gotama: the Rishi to whom the hymn was fevealed.

869Shall move into a stable rich in kine ; become the wealthy possessor of many cows. K ()f him who loves : of the suppliant who loves and prays to you. 10 Devouring fiend: ‘Afrin, which Btamis for atlrin, is fine of the many names assiguod to the powers of 112 THE HYMNS OF [BOOK /.

Maṇḍala I (Volume I, opening) — HYMN LXXXV1I. Maruts.

870When, Maruts, on the steeps yo pile the moving cloud, ye arc like birds on whatsoever path it be. Clouds everywhere shed forth the rain upon your cars. Drop fatness, honey- liued, for him who sings your praise.

871Earth at their lacings trembles as if weak and worn, when on their ways they yoke their cars for victory. shakers of all, themselves admire thou- mightiness. it hath lordly sway, endued with power and might. Strong Host, wilt be protector of this prayer.

872VYe speak by our descent from our primeval JSire ; our tongue, vhen we behold the Soma, stirs itself. only thoy obtained their sacrificial names. rays they obtained, and men to celebrate their praise. Armed with their swords, impetuous and fearing naught, they have possessed the Maruts’ own beloved home. darkness and mischief. It. is derived from fttra, which means, tooth or j.iW, and then film meant <>i miti.i! 1 v an no m willi large looth or jaws, a dovniirer ’ Max Mailer. Kfe Vedio Hymns, Part [. (Saerod Pooks of the Kast, XXX 11 ) fm* a translation and full exaplaiiatiun of tlrs and other 11) inns to the Maruts.

873A foio in number only ; ‘refers to the Maruts, who are represented as gradually rising or just showing t hem-el vhr, as ) ,J„ only a few in number, like tho first, stars in the skv.A— Mix Muller. 5 The Soma juice inspires us, and we are guided by tho tradition recived from our aucostoiK The Maruts obtained divine honours only as a reward for assisting lndra in 'hVs battle with tho demon Vritra. 6 They hare possessed the Maruts ’ own beloved home • ‘have established them- selves in what became afterward known as their own abode, their own place among the gods invoked ai the s.icriiiei* ’ — Max Muller.

Maṇḍala I (Volume I, opening) — HYMN LXXXVIII. Mamie.

874With their red-hued or haply, tawny coursers, which speeds their chariots on, they come for glory. Brilliant like gold is he who holds the thunder. Earth have they smitten with the chariot s felly.

875For beauty ye have swords upon your bodies. As they stir woods so may they stir our spirits. For your sake, 0 ye Maruts very mighty and well-born, have they set the stone in motion.

876The days went round you and came back, 0 yearners, back, to this prayer and to this solemn worship. # The Gotamas making their prayer with singing have pushed the well's lid up to drink the water*

877No hymn was ever known like this aforetime which Gotarna sang forth for you, 0 Maruts, • What time upon your golden wheels he saw you, wild boars rushing about with tusks of iron.

878To you this freshening draught of Soma rusheth, 0 Maruts, like the voice of one who prayeth. It rusheth freely from our hands as these libations wont*to flow.

Maṇḍala I (Volume I, opening) — HYMN LXXXIV. Yisvedevas.

879He who holds the thunder ; the holder of the thunder *or thunder- bolt isThdra. 3 Have they set the qtone'in motion ; men have pressed out the Soma juice and offered libatio&s to you. 4 And to this solemn worship : (vdrkdrydm cha devim) 'The jjpost likely supposition is that varkarya was tho name given to some famous hymn, some paean or song of triumph belonging to the Gotamas. • The purport of <ihe whole line then would be that many days fyave gone for the Maruts as well as for. the famous hymn addressed to them, or, in other *words, that the Gotamas have long been devoted to the Maruts.!. ...The pushing up of» the lid of the well for to drink, means that they obtained rain from the cloud, which is here, as before, represented as a covered well.' — Max Muller. 6 This verse is very obscure. I follow M. M/s translation which ‘is to a great exent conjectural. ’ 11* THE HYMNS OF [BOOK /.

880May^the auspicious favour of the Gods be ours, on us descend the bounty of the righteous Gods. The friendship of the Gods have we devoutly sought : so may the Gods extend our life that#we may live.

881We call them higher with a hymn of ofden time, Bhaga, the friendly Daksha, Mitra, Aditi, Aryaman, Varuna, Soma, the Alvins. May Sarasvati, auspici* ous, grant felicity.

882May the Wind waft to us that pleasant medicine, may Earth our Mother give it, and our Father Heaven. may ye, for whom our spirits long, hear this.

883Him we invoke for aid who reigns supreme, the Lord of all that stands or moves, inspirer of the soul, That Pftshan may promote the increase of our wealth, our keeper and our guard infallible for our good.

884Illustrious far and wide, may Indra prosper us : may Pftshan prosper us, the Master of all wealth. .May Tarkshya with uninjured fellies prosper us : Brihaspati • vouchsafe to us prosperity.

885The Maruts, Sons of Prisni, borne by spotted steeds, moving in glory, oft visiting holy rites, Sages whose tongue is Agni, brilliant as the Sun, — hither let all the Gods for our protection come.

886Gods may we with our ears listen to what is good, and with our eyes see what is good, ye Holy Ones. With limbs and bodies firm may we extolling you attain the term of life appointed by the Gods.

887A hundred autumns stand before us, 0 ye Gods, within whose space ye bring our bodies to decay ; Within whose space our sons become fathers in turn. Break ye no* in the midst our course of fleeting life.

888Bhaga , enumerated by Y#ska among the deities of the highest) sphere, is an Aditya regarded in the Veda as bestowing wealth and instituting or presiding 6Ver love and marriage. Daksha is a creative power associated with Aditi, and therefore sometimes identified with Praj&pati. 4 Our Father Heaven: pita Dy^us = Jupiter. 6 Tdrkshya : usually desoribed as a cKvine horse, and probably a personifi- cation of the Sun. Brihaspati : Lord of Prayer. 7 Whose torigue is A gni : who receive oblations through Agni or fire. 9 A hun- dred autumns : rega?dedas the natural length of human life. Cf. Isaiah, LXV. 20 ‘There shall be no more thence an infant of days, nor an old man that hath not filled bis days : for the child shall die an hundred years old.

Maṇḍala I (Volume I, opening) — HYMN 91. TRR RlGVRDA. 115

889A d iti is the heaven, Aditi is mid* air, Aditi is the Mother and the wSire and Son. * . Aditi is all Gods, Aditi five-classed men, Aditi all that hrffSh been born an<f shall be bcyn. • HYMN XC. * Yisvedevas. knows, And Aryaman in accord with Gods.

890For they are dealers forth of wealth, and, not deluded, with their might Guard evermore the holy laws.

891Shelter may they vouchsafe to us, Immortal Gods to mortal men, Chasing our enemies away.

892May they mark out our paths to bliss, Indra, the Maruts, Piishan, and • Bhaga, the Gods to be adored.

893Yea, Pushan, Yishnu, ye who run your course, enrich our hymns with kine ; Bless us with all prosperity. #

894The winds waft sweets, the rivers pour sweets for the man •who keeps the Law : So may the plants be sweet for us.

895Sweet be the night and sweet the dawns, sweet the terrestrial atmosphere ; f Sweet be our Father* Heaven to us.

896May the tall tree be full of sweets for us, and full of sweets the Sun : May our milch-kine be sweet for us.

897Be Mitra gracious unto us, and Vafuna and Aryaman : Indra, Brihaspati be kind, and Yishnu of the mighty stride. HYMNXCI. * Soma. pa*th thou art oar leader. ** • • Our wise forefathers by thy guidance, Indu, dealt out among the Gods their share of treasure. •

898Aditi : the Infinite, infinite Nature. • •

899Ftfi/ifn/. of the mighty stride i as the Sun, striding over or tra- versing the three world*. ' • * » *

900Indu : another name of Soma, here identified with the Moon who teaches men the proper seasons at which to worship the Manes T>r dei- fied Fathers. See I 43. 8, note, n§ THE HYMNS OF { BOOK l.

901Thoi^by thine insight art most wise, 0 Soma, strong by thine energies and all-possessing ; •"Mighty art thou by all thy powers and greatness, by glori-es art thou glorious^guide of mortals.

902Thine are King Yaruna's eternal statutes, lofty and deep, 0 Soma, is thy glory. All-pure art thou like Mitra the beloved, adorable, like Aryaraan, 0 Soma.

903With all thy glories on the earth, in heaven, on mountains, in the plants, and in the waters, — With all of these, well pleased and not in anger, accept, 0 royal Soma, our oblations.

904Thou, Soma, art the Lord of heroes, King, yea, Yritra-slayer thou : Thou art auspicious energy. G And, Soma, let it be thy wish that we my live and may not die : Praise-loving Lord of plants art thou. 7#To him who keeps the law, both old and young, thou givest # happiness, And energy that he may live.

905Guard us, King Soma, on all sides from him who threatens us : never let The friend of one like thee be harmed. worshipper,— Even with those protect thou us.

906Accepting this our sacrifice and this our praise, 0 Soma, come, And be thou nigh to prosper us.

907Well-skilled in speech we magnify thee, Soma, with our sacred songs : Come thou to us, most gracious One.

908Enricher, healer of disease, wealth-finder, prospering our store , Be, Soma, a good Friefia to us.

909Soma, bo happy in *>ur heart, as milch-kine in the grassy inends, «. As a'young man in’his own house. c

910O Soma, God, the mortal man who in thy friendship hath, r delight. « Him doth the mighty Sage befriend.

911Thine are King Varnnas eternal statute * : thv laws are the same as Yaruna's, or Varuna’s laws have their origin in thee. THE RIG VEDA

Maṇḍala I (Volume I, opening) — HYMN 91. THE RIGVEDA 117

912Save us from slanderous reproach, keep us, 0 Soma, from distress : • • Be unto us a gracious Friend. <>**

913Soma, wax great. From every side may vigorous powers unite m thee : • Be in the gathering-place of strength.

914Wax, 0 most gladdening Soma, great through all thy rays of light, and be A Friend of most illustrious fame to prosper us.

915In thee be juicy nutriments united, and powers and mighty foe subduing vigour. self in heaven.

916Such of thy glories as with poured oblations men honour, may they all invest our worship. * Wealth-giver, furtherer with troops of heroes, sparing the brave, come, Soma, to our houses.

917To him who worships Soma gives the milch-cow, a fleet steed and a man of active knowledge, * Skilled iu home duties, meet for holy synod, for council meet, a glory to his father.

918Invincible in fight, saver in battles, guard of our camp, winner of light and water, Born amid hymns. Well-housed, exceeding famous, victor, in thee will we rejoice, 0 Soma.

919These herbs, these milch-kine, and these running waters, all these, O Soma, thou hast generated. The spacious firmament hast thou expanded, and with the light thou hast dispelled the darkness.

920Do thou, God Soma, with thy Godlike spirit, victorious, win for us a share of riches. * Let none prevent thee : thou .^rt Lord of valour,. Provide for both sides iu the fray for booty.

921The mighty Sage : Soma himself, 16 Bt in the gathering p\ace of strength : he tbou the central point anti source of all powftr.

922Through all thy rays of light : through all 'jhy stalks, according to Ludwig who takes S >ma to he the plant. Wilson, following Sayana, translates : ‘Increase with all twining plants * 22 These milch Ame : the milk which is to be mixed with the Soma juice. 118 THE HYMNS OF [BOOK I, * HYMN XCII. Dawn. Thes^ Dawns have raised their banner ; in the eastern half *S>of the mid-air they spread abroad their sjiining light. Like heroes who prepare their weapons for the war, onward they come bright red in hue, the MotJ^er Cows.

923Readily have the purple beams of light shot np ; the Red Cows have they harnessed, easy to be yoked. The Dawns have brought distinct perception as before : red* hued, they have attained their fulgent brilliancy.

924They sing their song like women active in their tasks, along their common path hither from far away, Bringing refreshment to the liberal devotee, yea, all things to the worshipper who pours the juice.

925She, like a dancer, puts her broidered garments on : as a cow Jields her udder so she bares her breast, ating light for all the world of life, the Dawn hath laid the darkness open as the cows their stall.

926We have bejield the brightness of her shining ; it spreads and drives away the darksome monster. 'hath attained her wondrous splendour.

927We have o'erpast the limit of this darkness ; Dawn breaking forth again brings clear perception. * hath wakened to rejoice us.

928The Gotarnas have praised Heaven’s radiant Daughter, the leader of the charm of pleasant voices. conspicuous with kine and horses.

929These Dawns : ‘We have the term Ushas&h , in the plural, intend, ing, according to the Commentator, the divinities that preside over the morning : bui, according to Yaska, the plural is used honorifically onljfc for the singular personification. ’--jfvibon. The Mother Co&s ; the Dawns, with their red clouds, wtfo have just given birth to the day.

930Th» Red Cows : the redjslouds of morning. 3 Who pour the juice: pres8«8 out and offers libations of Soma juice. 4 Hath laid the darkness open : the meaning, rather obscurely expressed with a harsh zeugma or ellipsis, ii, Dawn, ^ith her bright Clouds, has opened and emerged from1 2 the darknees which surrounded her, in the same man- ner as cows leave the dark pen or Btabie in which they have been shut up, as kooq as it is opened in the early morning. Like tints that deck the Post : the sacrificial post or pillar, to which the victims were tied, was anointed by the priests. 7 Pleasant voices : of the newly-awakened birds, other animals, and human beings.

Maṇḍala I (Volume I, opening) — HYMN 92 THE RlGVKbA. .119

931Bending her looks #n all the world, the Goddess shines, widely spreading with her bright eye westward. Waking to motion every living creature, she understands the voice of each adorer.

932Ancient of days, again again born newly, decking her beauty with the self-same rgiment, The Goddess wastes away the life of mortals, like a skilled hunter cutting birds in pieces.

933She hath appeared discovering heaven's borders : to the far, distance she drives off her Sister. Diminishing the days of human creatures, the Lady shines with all her lover's spJeadour. 9

934The bright, the blessed One shines forth extending her rays like kine, as a flood rolls his waters. Never transgressing the divine commandments, she is beheld visible with the sunbeams. # 13 0 Dawn enriched with ample wealth, bestow on us the won- drous gift. Wherewith we may support children and children' sons.

935Thou radiant mover of sweet sounds, with wealth of horses and of kine 9 Shine thou on us this clay, 0 Dawn, auspiciously. steeds, And th n bring thou unto us all felicities. 16 0 A«vins wonderful in act, do ye unanimous direct. Your chariot to our home wealthy in kine and gold.

936Ye who brought down thehymn from heaven, light that giveth light to man, Do ye, 0 Asvins, bring strength hither unto us. 4 w _

937Like a skilled hunter cutting birds in pieces : ‘ Sa^ana takes svaghni for a ‘ fowler's wife', and vijah for ‘Girds.* JBenfey takes vijah for ‘dice,' and explains the clause as denoting a cunning gambler who tampers with the dice by shaving them down, ^[he phrase vijah iva 4 mindii occurs again in R. V. II. 12. 5. where Sayana takes vijah for advejakah ‘a vexer.* So uncertain are his explanations.*— J. Muir, 0. S. Texts, V. 186. 11 Her sister: Night. Her lever: the Sun.

938JNever transgressing ; always obedient to the eternal Law or divine order of the universe. 120. THk HYMNS OF IBOOK 1.

939Hither may they who wake at dawn bring, to drink Soma, c both the Gods, Health-givers, Wonder-Workers, borne on paths of gold. '•HYMN XCIII. , Agni-Soma. Aoni and Soma, mighty Pair, graciously hearken to my call, Accept in friendly wise my hymn, and prosper him who offers gifts.

940The man who honours you to-day, Agni and Soma, with this hymn, y Bestow on him heroic strength, increase of kine, and noble steeds.

941The man who offers holy oil and burnt oblations unto you, Agni and Soma, shall enjoy great strength, with offspring, all his life.

942Agni and Soma, famed is that your prowess wherewith ye stole the kine, his food, from Pani. ^ the single light for many. /'

943Agni and Soma, joined in operation ye have set up the shining lights in heaven. From curse and from reproach, Agni and Soma, ye freed the rivers that were bound in fetters,

944One of you Matarisvan brought from heaven, the Falcon rent the other from the mountain. Strengthened by holy prayer Agni and Soma have made us ample room for sacrificing.

945They who wake at dawn ; according to S&yana, the horses of the Asvins. The expression may apply, with at leaBt equal propriety, to the priests ^jbo rise at day-break to perform the morning sacrifices.

946Agni and Soma : or, 0 Agni Soma, the two Gods forming a dual deity dgnishomau. 4 Ye stole the kine : recovered the cows (the rain-clouds, or rays of ligtit) which the niggard demon had carried off and concealed. Brisaya ; the name*, of a demon or savage enemy.

947From chrse and from reproach : according to S&yana, ‘the rivers were defiled by the dead body of Vritra, which had fallen into them ; their waters were, consequently, unfit to bear any part in sacred rites, until they were purified by Agni and Soma, that is, by oblations to fire and libations of Soma — Wilson. 6 Mdtarisvant or, in the nomi- native case. Matarisva, brought Agni or fire from heaven, and the Fal- con brought Soma from the mountain or cloud, that is, says S&yana, from Svarga on tho top of Mouut-Meru.

Maṇḍala I (Volume I, opening) — HYMN 94. THE RIG VEDA. 121

948Taste, Agni, Soma, this prepared oblation; accept i|, Mighty Ones, and let it please you. saerilicer health and riches.

949Whoso with oil arid poured oblation honours, with God-devoted heart, Agni and Soma, — Protect his sacrifice, preserve him from distress, grant to the sacrihoer great felicity,

950Invoked together, mates in wealth, Agni-Soma, accept our hymns: Together be among the Gods.

951Agni and Soma, unto him who worships you with holy oil Shine forth an ample recompense.

952Agni aud Soma, be ve pleased with these oblations brought to you, ^ . And come, together, nigh* to us.

953Agni and Soma, cherish well our horses, and let our cows be fat who yield oblations. holy rites to be successful. # HYNJT XCIT. Agni. For Jatavedas worthy of our praise will we frame with our mind this eulogy as ’twere a oar. thy friendship, Agni, suffer harm. 9

954The man for whom thou sacrificest prosperetli, dwelleth with- out a foe, gaineth heroic might, lie waxeth strong, distress never approaehetli him. Let us not, in thy friendship, Agni, suffer harm.

955May we have power to kindle thee. Fulfil our thoughts. In thee the Gods eat the presented offering. Bring hither the Adityas, for we long for them* Let us not in thy friendship, Agni, suffer harm. - _ 4 • '

956Who yield oblations : who supply milk to be mixod with Soma juice. Our wealthy patrons : the rich Vmseholders who institute the sacrifices. # • • This Hymn aftd the four following are attributed to the Uishi •Kutsa, the son of Angiras. 1 Jdtavedas : Agfa. See I. 44. 1. assembly : among those who have met together %o* worship him. The meaning might also be : good, or auspicious, is bis providence or loving care of us. 3 Bring hither the Adityas ; the Sons of Adifci ; all the Gods, according to Sayana. lfi 122 f THE5 * * * 9 HYMNS OF [BOOK J.

957We w^ll bring fuel and prepare burnt offerings, reminding thee at each successive festival. fulfil our thought that so we may prolong pur lives. Let u*s not in thy friendship* Agni sifffer harm.

958His ministers move forth, the guardians 6f the folk, protecting quadruped and biped with their rays. Mighty art thou, the wondrous herald of the Dawn. Let us not in thy friendship, Agni, suffer harm.

959Thou art Presenter and the chief Invoker, thou Director, Purifier, great High Priest by birth. Knowing all priestly work thou perfectest it, Sage. Let us not in thy friendship, Agni, suffer harm.

960Lovely of form art thou, alike on every side ; though far, thoushiuest brightly as if close at hand. O God, thou seest through even the dark of night. Let us not in thy friendship, Agni, suffer harm.

961Gods, foremost be his car who pours libations out, and let our hymn prevail o’er evil-hearted men. Attend to this our speech and make it prosper well. Let us not in thy friendship, Agni, suffer harm.

962Smite with thy weapons those of evil speech and thought, devouring demons, whether near or far away. A thy friendship, Agni, suffer harm.

963When to thy chariot thou hadst yoked two red steeds and two ruddy steeds, wind-sped, thy roar was like a bull’s. Thou with smoke-bannered flame attackest forest trees. Let us not in thy friendship, Agni, suffer harm.

964Then at thy roar the very birds are terrified, when, eating up the grass, thy sparks fly forth abroad. Then is it easy for thee and thy car to pass. Let us not in thy friendship, Agni, suffer harm.

965His ministers ; hiAieams of light. 6 ‘Agni is here identified with the chief of the sixteen priests Engaged at solemn sacrifices. He is Adhivaryu, usually called the reciter of the Yajus — here defined, by the scholiast, as the presenter of #the offerings : he is the Hotfi , .invoking priest : he is the Prasdstri, or the Maitrdvaruna , whose duty it is to direct the ptjier priests what to do, and when to* perform their fuinctions : he is the patri, or priest 60 termed, and the family or heredi tary purohita : or pnrohita may be the same as the Brahml of a cere- mony,— being, to men, what B[ihaspati is to the Gods.’ — Wilson.

Maṇḍala I (Volume I, opening) — HYMN 95 . THE RIG VEDA. 123

966He hath the power to soothe Mitra and Varuna: woqd* rful is the Maruts' wrath when they descend. " ^ 'V • Be gracious : ^t their hearts be turned to us again. Let us not in thy friendship, A^ni, suffer l^rm.

967Thou art a God , fiiou art the wondrous Friend of Gods, the Vasn of the Vasus, fair in sacrifice. Under thine own most wide protection may we dwell. Let us not in thy friendship, Agni, suffer harm.

968This is thy grace that, kindled in thine own abode, invoked with Soma thou soundest forth most benign. in thy friendsip, Agni, suffer harm.

969To whom thou, Lord of goodly riches, grantest freedom from every sin with perfect wholeness, Whom with good strength thou quickenest, with children and wealth — may we be they, Eternal Being.

970Such, Agni, thou who knowest all good fortune, God, lengthen here the days, of our existence. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

Maṇḍala I (Volume I, opening) — HYMN XCV. Agni.

971He hath the power : Agni persuades Mitra and Varuna to send the rain and protects men from the fury of the Storm-Gods. 13 The Vasu of the Vasus : best of the class of Gods called Yasus ; or 'the good among the good.’ 16 The second line <tf ‘this verse terminates the following hymns, with two#exceptions, as far as the hun- dred and first SdJcta. Mitra, Varuna, and Aditi have been ftefore noticed. with, flowing water; and it may mean either^he sea or flowing streams collectively, or the river Indus. • Prithivi and Div are the personified earth and heaven. !fhese are requested to honour , meaning, to preserve, or perpetuate, whatever blessing hal been asked for (ta^.,.mimahantim ); "from mah, to venerate or worship.* — Wilson. * _____ i *

972The Two are Day and Night, and^the infant that each suckles in turn is Agni, as the Sun by day and Fir£, or the Moon, by night. 124 . THE HYMNS OF [ BOOK 1.

973Tvash^tr’s ton daughters, vigilant and youthful, produced ^this Infant borne to sundry quarters. among mankind with native sjfiendour.

974Three several places of his birth they honour, in mid-air, in the heaven, and in the waters. 'stablished in their order.

975Who of you knows this secret One? The Infant hy his own nature hath brought forth his Mothers. The germ of many, front the waters’ bosom he goes forth wise and great, of God like nature.

976Visible, fair, he grows in native brightness uplifted in the lap of waving waters. Wlien he was born both TvashtaV’s worlds were frightened : they turn to him and reverence the Lion, 0 The Two auspicious Ones, like women, tend him : like lowing cows they seek him in their manner. they balm with their oblations,

977Like Savitar his arms with might he stretches ; awful, he strives grasping the wolrd’s two borders. ^Ie forces out from all a brilliant vesture, yea, from his Mothers draws he forth new raiment.

978Tvashtar's ten daughters ; the fingers, called daughters of the artist of the Gods on account of skill and speed with which thy perform their work, generate Agni by the attrition of the fire-sticks, and then the newly-born babe is carried about hither and thither to light the various sacrificial tires. 3 In his character of the Sun he rules especially in the east, rfhd has established and regulates the seasons of the year.

979This secret f )ne ; Agni Inter t in the waters, in the woods, etc.* * Agni , in the form of lightning, may b6 considered as the son of the waters collected in the clouds; and those waters he is said to gonerate by the oblations he conveys.’ — Wilson. 5 Both Tvashtar’s worlds : heaven and earth, formed by th^ divine artfst represented as the Creator. translates: Both f (heaven and earth) are alarmed, as the radiant A«mi- is born.’ 6 The i'wo auspicious Ones : Heaven and KarJLb. On the right: standing on the right side of the altar, the priests auointo him with offerings of clarified butter. 7 Savifar ; t.beSun. Accor- ding, toSayaua the Sun is called Savitar before rising, and Surya from hia rising till his setting. Hit Mothers: are the Waters. THE RIG VEDA,

Maṇḍala I (Volume I, opening) — HYMN 96.

980He makes him a most noble form of splendour, decking liim in his home with milk and waters. meetmg where the Godsfare worediippcd.

981Wide through tho^iriuaiueu t spreads forth triumphant the far-rasplendent strength of thee the Mighty. Kindled by us do thou preserve us, Agni, with all thy self- bright undiminished succours.

982In dry spots he makes stream, and course, and torrent, and inundates the earth with floods that glisten. All ancient things within his maw he gathers, and moves among the new fresh-sprouting grasses.

983Fed with our fuel, purifying Agni, so blaze to us auspiciously for glory. This prayer of ours may Vanina grant, and Mitra, and Aditi ana ttindliu, Earth and Heaven. ILYMN XCVI. Agni. He in the ancient way by strength engendered, lo ! straight hath taken to himself all wisdom. The waters and the bowl have made him friendly. The Gods possessed the wealth bestowing Agni.

984At Ayu’s ancient call he by his wisdom gave all this progeny of men their being, # And, by refulgent light, heaven and the waters. The Gods possessed the wealth-bestowing Agni.

985Praise him, ye Aryan folk, as chief performer of sacrifice adored and ever toiling, Well-tended, Son of Strength, the constant Giver. The Gods possessed the wealth-bestowing Agni* S The Sage? Agui. Ihis is the m#eliny ; all this is tiifc reason why mon assemble to worship the Gods. •

986By strength engendered : produced by violent agitation *bf the fire- sticks. Possessed: bhfore he was visible to men. The bowl : the ^ouirt juice contained in the dhi*hdndt or bowl. 3hishand may be Otherwise explained Sayana, who is iollowed l!y Wilson, takes it. to mean vdk , Speech. Ludwig renders it by ‘wish, o* Wish-Goddess Dihs- haiiaf Grassiuann by ‘sacrificial offering.'' 2 dt Ayus ancient cod, : at the invitation of Ayu (living man) said by Sayan* to be another name of Manu, the progenitor of mankind. 12H t THE HYMNS OF [BOOK I.

987That tyatarisvan rich in wealth and treasure, light-winner, ^ finds a pathway for his offspring. **(itiard of our folk, Father of earth and heaven. The Gods possessed the wealth-bestowing Agni.

988Night and Dawn, changing each the other’s colour, meeting together suckle one same Infant : Golden between the heaven and earth he shineth. The Gods possessed the wealth-bestowing Agni.

989Root of wealth, gathering-place of treasures, banner of sacri- fice, who grants the suppliant's wishes : Preserving him as their own life immortal, the Gods possessed the wealth-bestowing Agni.

990Now and of old the home of wealth, the mansion of what is born and what was horn aforetime, Guard of what is and what will be hereafter, —the Gods pos- sessed the wealth-bestowing Agni.

991May the Wealth-Giver grant us conquering riches; may the Wealth-Giver grant us wealth with heroes. May the Wealth-Giver grant as food with offspring, and * length of days may the Wealth- Giver send us.

992Fed with our fuel, purifying Agni, so blaze to us auspiciously for glory. This prayer of ours may Varuna grant, and Mitra, and Aditi arid Sindliu, Earth and Heaven. r HYMN XCVIL Agni. Chasing with light our sin away, 0 Agni, shine thou wealth on us. May his light chase our sin away.

993For goodly Helds, for pleasant homes, for wealth we sacrifice to thee. May his light chase our sin away.

994Best praicer of all these be he ; foremost, our chiefs who sacrifice. e t May hi9 fight chase our sin* away.

995Mdtarisvan : usually the name of the divine being who brought Agni from heaven (see 1. 31. 8 ), said by Sayana tqmean in theis place Agni himself. 5 One same Infant : Agni (see I. 95. 1. ) whom they nourish witfi th«#oblation offered by men. Goldttn ; as the Son;"* • ft

996May he, that Ls Kutsa, the Rishi of the hvinn, he preeminent among these who celebrate thy praines, and mav the householders who have instituted this sacrifice be similailv distinguished.

Maṇḍala I (Volume I, opening) — HYMN 99. THE R1GVEDA. . 127

997So that thy worshippers and we, thine, Agni, in our sons may live. May his light fchase our sin away.

998As ever-conquering Agni’s beams of sptendour go to every side, May his light chase our sin away.

999To every side thy face is turned, thou art triumphant every- where. May his light chase our sin away. ship. May his light chase our sin away.

1000As in a ship, convey thou us for our advantage o'er the flood. May his light chase our sin away.

Maṇḍala I (Volume I, opening) — HYMN XCVI1I. Agni.

1001Present in heaven, inearth, all-present Agni, — all plants that grow on ground hath he pervaded. May Agni, may Vaisvanara with vigour, present, preserve us day and night from foemen. f

1002Be this thy truth, Vaisvanara to as- ward : let wealth in rich abundance gather round us. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

Maṇḍala I (Volume I, opening) — HYMN XCIX. Agni.

1003Vaisvdnara, is an epithet of "Agni or Fire as pwsent with, com- mon to, or benefiting, all men. Sprung hence to life : produced from these two aranis or fire-sticks. , # This Hymn, consisting of single stanza, is ascribed to the Risbi K^Byapa, the son of Marichi. 128, THK HYMNS OF [BOOK 1.

Maṇḍala I (Volume I, opening) — HYMN 5. Indra.

1004Whose way is unattainable like Surya’s : he in each tight is the strong Yritra-slayer, Mightiest with his Friends in his own course. May Indra, girt by Maruts, be our succour.

1005Whose paths go forth in their great might resistless, forth- milking, as it were, heaven's genial moisture. With manly strength triumphant, foe-subduer,— may Indra, girt by Maruts, be our succour.

1006Among Angirases ho was the chiefest, a Friend with friends, mighty amid the mighty. Praiser mid praisers, honoured most of singers. May Indra, girt by Maruts, be our succour,

1007Strong with the Rudras as with his own children, in manly battle conquering his foemen, With his close comrades doing deeds of glory, — may Indra, girt by Maruts, be our succour.

1008Humbler of pride, exciter of the conflict, the Lord of heroes, God invoked of many, May he this day gain with our men the sunlight. May Indra girt by Maruts, be our succour. 1 1

1009His help that made him cheerer in the battle, the folk have made him guardian of their comfort. Sole Lord is he of every holy service. May Indra, <*irt by Maruts, be our succour. * ^ This Hymn is ascribed to the regal Ilishis the Varshagiras, the five sons of the 1? fija Vrishagir, whose names are mentioned in the seven- teenth stanza. 3 Whose phths: pdnthdsah paths, is explained as ‘rays’ by Sayana. Indrajs here represented as tho God of light and of rain. 5 Rudras : the Marut§, Ions of Rudra tho chief Storm- God. They are the close comrades, or faithful companions of Indra who regards them not as his equals but as his children. 6 The sunlight : the h£mu is addressed to Indra for aid in an approaching— ‘battle.. S&yana says ’‘that the Varshagiras pray that they may have daylight and tha^ oheir enemies may fight in the dark. 7 Indra is regarded as their helper and inspirator in battle and their protector in peace. Ho also presides over all acts of worship, and as such rewards those who serve him.

Maṇḍala I (Volume I, opening) — HYMN 100. THE RIGVEDA. 129

1010To him the Hero, on high days of prowess, heroes for Itelp and booty shall betake them, # • He hath found light even in the blinding darknes*. Indra, girt b/ Maruts, b^our succour.

1011He with his left ha#d checketh even thd mighty, and with hia right hand gathereth up the booty. Even with the humble he acquireth riches. May Indra, g;rt by Maruts, be our succour.

1012With hosts on foot and cars he winneth treasures : well is he known this day by all the people. With manly might he conquereth those who hate him, M ay Indra, girt by Maruts, be our succour.

1013When in his ways with kinsmen or with strangers he specdetli to the fight, invoked of many, For. gain of waters, and of sons and grandsons, may £ndra, girt by Maruts, ba our succour.

1014Awful and fierce, fiend-slayer, thunder-wielderjwitli boundless knowledge, hymned by hundreds, mighty, In strength like Soma, guard of the Five Peoples, may Indra, girt by Maruts, be our succour. •

1015Winning the light, hitherward roars his thunder like the terri- fic mighty voice of Heaven. Rich gifts and treasures evermore attend him. May Indra, girt by Maruts, bo our succour. #

1016Whose home eternal through his strength surrounds him on every side, his laud, the earth and heaven, May he, delighted with our service, save us. May Indra, girt by Maruts, be our succour.

1017The limit of whose power not Gods by Godhead, nor mortal men have reachedtnot yet the Waters. Both Earth and Heaven in vigour he surpasseth.# May Indra, #irt by Maruts, be our succour.

1018Even the humble : not tlje strong only, bat the feeble man alio acquires riches wi£h his help. 12 Qv*xrd of the Five* Peoples : of the five classes of beings, according.to Sayana, that is, Gods, Gandbarvas, Apsarases, A*uras and Rakshasas. Probably the fiwe Ary a tribes are intended. See I. 7. 9. 11 The Earth arid Heaven, his dwelling- place, are his everlasting song of praise becouse *bay have been establi- shed and regulated by him. This is Ludwing’s explanation oi this obscure verse. 130 THE HYMNS OF [BOOK 7.

1019The red and tawny mare, blaze-marked, high standing celes- tial who, to bring Rijrasva riches, JDrew at the pole the chariot yoked with stallions, joyous, among the hosts of men was/ioted.

1020The Viirehagiras ifnto thee, 0 Indra, Hie Mighty One, siyg forth this laud to please thee, Rij raHva with his fellows, Ambarisha, Suraxlhas, Sahadeva, Bhayamana.

1021He, much invoked, hath slain Dasyus and Simyus, after his wont, and laid them low with arrows. The mighty Thunderer with his fair complexioned friend won the land, the sunlight, and the waters.

1022May Indra evermore be our protector, and unimperilled may we win (die booty. and Sindhu, Earth and Heaven,

1023YM N Cl. Indra. Sixg, with oblation, praise to him who makethglad, who with # Kijisvan drove the dusky brood away. him girt by Maruts we invoke to be our Friend.

1024Indra, who with triumphant wrath smote Yyansa down, and Sambara, and Pipru the unrighteous one ; Who extirpated Sushna the insatiate, — him girt by Maruts we invoke to be our Friend.

1025He whose great work of manly might is heaven and earth, and Varuna and Surya keep his holy law ; Indra, whose law the rivers follow as they flow,— him girt by Maruts we invoke to be our Friend.

1026The epithets in this stanza are taken by Ludwig as names of the six horses with which Rijrasva drove to battle and conquered The last four versec of the hymn ajjpeac to havo boen added after t he victory. complexioned friends : explained by Sayana as the glitterin’; Maruts, means probably the Aryan invaders r.s opposed to the dark skinned races of the* country. opposed the Aryans. 2 Vyansa, Sambara , Piprut and Sashna are names of fiends of drought-.

Maṇḍala I (Volume I, opening) — HYMN 101. THE RIG VEDA. 3

1027He who is Lord and Master of the steeds and kine, honoured — the firm and sure— at every holy act ; Slayer even of #he strong who pours no offering out, — him. girt by Maruts vve invoke* to be our Friend.

1028He who is Lord of all the world that moves and breathes, who for the Brahman first before all found the Cows ; Indra who cast tho Dasyus down beneath his feet, — him girt by Maruts we invoke to be out’ Friend,

1029Whom cowards must invoke and valiant men of war, invoked by those who conquer and by those who flee ; Indra, to whom all beings turn their constant thought, — him girt by Maruts we invoke to be our Friend,

1030Refulgent in the Rudra’s region he proceeds, and with the Rudras through the wide speeds the Dauie. by Maruts we invoke to be our Friend. ing-place or lowly dwelling, Come thence unto our rite, true boon-bestower : througli^Iove of thee have we prepared oblations.

1031We, fain for thee, strong Indra, have pressed Soma, and, O thou sought with prayer, have made oblations. teaiii'borne God, rejoice thee.

1032Rejoice thee with thine own Bay Steeds, 0 Indra, unclose thy jaws and let thy lips be open. cious to us, be pleased with our oblation.

1033Guards of the camp whose praisers are the Maruts, may we through Indra, get ourselves the booty. This prayer of ours may Varuna grant, and MitA, and Aditi and Sindhu, Earth and Ileayen.* »

1034Who for the Hr dk man : according to Sayana, who recovered for the Angirases the cows that had b$en carried off by ^<he Pa nia. See 1

1035It. 7 The Dame: Ludwig suggests th*t Rodasi, the wiie Rudra, is intended, and refers to the O ld-Germ a c^njyth of the Wind ’a Bride. 11 Guards of the camp : my we who are the guardians of the camp or new settlement, praised and favoured by the Maruts, w in the spoil. Tho words mariUUotratya vrijdnasya are somew hat’oUcu ie. 132 THE HYMNS OF [BOOK I.

Maṇḍala I (Volume I, opening) — HYMN OIL India.

1036The Seven Rivers bear his glory far and wide, and heaven and sky and earth display his comely form. The Sun and Moon in change alternate run their course, that we, O Indra, may behold and may have faith.

1037Maghavan, grant us that same car to bring us spoil, thy con- quering ear in which we joy in shock of fight. shelter, Maghavan, to us who love thee well.

1038Encourage thou our side in every fight ; may we, with thee for our ally, conquer the foe man’s host. the vigour of our foes, •r> For here in divers ways these men invoking thee, holder of treasures, sing thee hymns to win thine aid. * thy fixt mind winneth tho victory. with a hundred helps, waker of battle’s din Is Indra : none may rival him in mighty strength. Hence, v eager for the spoil, the people call on him.

1039Thy glory, Maghavan, exceeds a hundred, yea, more than a hundred, than a thousand mid the folk. Tho great bowl hath inspirited thee boundlessly : so mayst thou s lay the Vritras, breaker-down of forts !

1040Of thy great mightthere is a threefold counterpart, the three eartli9, Lord of men ! and the three realms of light. * Above thiswhole world, Indra, thou hast waxen great : with* out a foe art thou, by nature, from of old.

1041The Seven Rivera • the chief rivers in tho neighbourhood of the earliest Aryan settlement, & S«p I 3 ‘2. 12 7 The meal howl : tho Vessel containing the exhilarating S)fha juice, or tho mighty libation itself. The forts are the cloud east-ies of the domops of the air which Indra destroy?* \vjth his lightning * *the e!'-u >6 whose moving turrets make the bastions of tke storm,’ — Shelley, Witch of Adas. 8 The three earths', paihaps the, e^rth, the atmoeph* ro and the heaven. The three realms of light : or according to Sayan.-*, iho three fires or fire in three forms, as the sun iu heaven, the lightning in mid air, and terrest- rial fire ou earth See also 1 105 5.

Maṇḍala I (Volume I, opening) — HYMN 103.1 THE MOVED A. 133

1042Thou hast prevaited, and hast not ke^)t the booty back, in trifling battles or in those of great account. We make thee keen, the Mighty One, to succour us : inspire us, Maghavan, when we defy the foe.

1043May Indra evermore be our Protector, and unimperilled may we win the booty. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindliu, Earth and Heaven.

Maṇḍala I (Volume I, opening) — HYMN CII. Indra.

1044He spread the wide earth out and firmly fixed it, smote with his thunderbolt and loosed the waters. * Maghavan with his puissance struck down Ahi, rent Rauhina to death and slaughtered Yyansa.

1045Armed with his bolt and trusting in his prowess he wandered shattering the forts of Dasas. Cast thy dart, knowing, Thunderer, at the Daysu ; increase the Aryas might and glory, Indra.

1046For him who thus hath taught these human race*, Maghavan, bearing a fame-worthy title, Thunderer, drawing nigh to slay the Dasyus, hath given him* self the name of Son for glory.

1047That highest Indra-power : Benfey explains this veri^p as meaniug : Indra’ » might is in a certain way divided: one part of ito is possessed by the sages who by their hymns, sagrifibes and libatioua of Sona juice give him complete power to perform his great deeds. Sayana says that the Sun and fire are equally the lustre of Iifdra, one in heaven and the other on earth ; and that by day fire is combined with the £3un, and by night the Sun is combined with fire. 2 Raahina, staid to "he a demon, is, like the other fiends of drought?, a dark purple cloud that withholds the rain. 3 D^isas : or Dasyus, the non Aryan Inhabitants of the land * Knowing : distinguishing the Aryan from the barbarian.

1048The meaniug of this verso appears to be, as Lfcdwig says, that Indra, in preparing to slay the Dasyus, has become, as it were, a son to the pious worshipper who has proclaimed his great deeds to men. 134 THE HYMNS OF [BOOK 1,

1049See this abundant wealth that be possesses, and put your trust in •Indra's hero vigour. plants, the forests and the waters.

1050To him the truly strong, whose deeds Sre many, to him the strong Bull let us pour the Soma. The Hero, watching like a thief in ambush, goes parting the possessions of the godless.

1051Well didst thou do that hero deed, 0 Indra, in waking with thy bolt the slumbering Alii In thee, delighted, Dames divine rejoiced them, the flying Maruts and all Gods were joyful,

1052As thou hast smitten Sushna, Pipru, Vritra and Kuyava, and Sambara’a forts, 0 Indra. THis prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

Maṇḍala I (Volume I, opening) — HYMN CIV. Indra.

1053These men have come to Indra for assistance : shall he not ^ quickly come upon these pathways? May the Gods quell the fury of the Dasa, and may they lead our folk to happy fortune.

1054He who hath only wish as his possession casts on himself, casts foam amid the waters.

1055Dames divine : the Consorts of the Gods. 8 Kuyava : mean- ing, probably, ‘causing bad harvests/ is the name of another of the demons of draught. •

1056The Ddsu : explained l5y Dayana ^ as the destroying demon. It apparently means here a chief of non-Aryan race whom the suppliants ■were going to attack. * 3 Sayana explains : the Asura, or demon, Kuyava, who knows the wealth of othef e carries it away of himself, and • being proseVit in the water be carries off tho water with the foam. In this water which has been carried *away Kuyava’s two wives bathe. explanation is : While the poor Arya who can only wish for the wealth which he does not possess has not even ordinary water to wash himself in, the wives of the enemy, in the insolent pride of their riches, bathe in milk.

Maṇḍala I (Volume I, opening) — HYMN 104. THE RIG VEDA. 135

1057This hath his kinship checked who lives beside us : with anv oient streams Corth speed?*and rules the Hero, Anjasi, Kulisi, and»Virapatni9 delighting him, bear milk upon their waters.

1058Soon as this Dasyu’s traces were discovered, as she who knows her home, he sought the dwelling. Now think thou of us, Maghavan, nor cast us away as doth a profligate his treasure.

1059Indra, as such, give us a share of sunlight, of waters, sinless- ness, and reputation. thy mighty Jndra-power.

1060Now we, I think, in thee#as such have trusted : lead ijs on Mighty One, to ample riches. In no unready house give us, 0 Indra invoked of many, food and drink when hungry.

1061Slay us not, Indra ; do not thou forsake us : steal not awyiy the joys which we delight in. • Rend not our unborn brood, strong Lord of Bounty ! our vessels with the life that is within them.

1062Come to us ; they have called thee Soma-lover : here is the pressed juice. Drink thereof for rapture. • Wulely-capacious, pour it down within thee, and, invocated, hear us like a Father. chieftains. Siphd, is said by Say ana to be the name of a river.

1063This stanza is very obscure. The meaning appears tc*be that the friendship of Indra, who sends down the rain as before, has put an end to tno insolence of Kuyava. See Ludwjg, Ueber die noueSten Arbeiten auf dern Gebiete der Rgveda-forschung. The signification of the three rivers in the second line is obscure. Beuffcy considers the names to be femiuine personifications of tlfe clouds. Virapatni , ‘the hero’s wife’ occurs, as Dr. £Tall has pointed out, in *VI. 49. 7. as i tn epithet of Saraavati the Goddess, and it may possibly here mean the river Sara- svati. 5 As she who knows her dwelling • as p cow who knows her stall. 7 In no unready house : that is, in a house well supplied and furnished. 8 The joys that we delight in proEiahly, our children. explanations of the expression. THK HYMNS OF [BOOK 1.

Maṇḍala I (Volume I, opening) — HYMN CY. Ylsvedevas.

1064Surely men crave and gain their wish. Close to her husband clings the wife, And, in embraces intertwined, both give and take the bliss of love. Mark this my woe, ye Earth and Heaven.

1065O never may that light, ye Gods, fall from its station in the Ne’er fail us one like Soma sweet, the spring of our felicity. Mark this my woe, ye Earth and Heaven.

1066I ask the last of sacrifice. As envoy he shall tell it forth* Where is the ancient law divine? Who is its new diffuser new? Mark this my woe, ye Ea-th and Heaven.

1067Ye Gods who yonder have your home in the three lucid realms of heaven, What count ye truth and what untruth ? Where is mine an- cient call on you? Mark this my woe, ye Earth and Heaven.

1068What is your firm support of Law ? What Yaruna’s observant eye? How may we pass tha wicked on the path of mighty Arya- man ? Mark this my woe, ye Earth and Heaven, 7 1 am the man who sang of old full many a laud when Soma flowed. deer. Mark this my woe, ye Earth and Heaven. to the Visvedevas on behalf of Trita who had been imprisoned in a well. See l 52. 5, 1 Within the waters: in the ooean of air. lie with the beauteous wings: tho Sun. Mark thi * my woe ; the text has only vtMdm me asydrodasi ‘know of t his of me, O Heaven an<C Earth,* which means, according to S&yana, either ‘ be aware of this my affliction/ or ‘attend to these my hymns? 4 1 ask the last: the latest or youngest of the Gods, Agni, as being continually reproduce^ 5 The three lucid realms of heaven : the world ia divided into earth, sky, and heaven and each of these, again, is sometimes spoken of as threefold. 6. path to heaven. — Ludwig. The general meaning of the questions in this and the two preceding verses is : Is there no longer any distinction between right and worng Ia there no moral government of the world ? misery 1

Maṇḍala I (Volume I, opening) — HYMN 105. THE RIG VEDA. 137

1069Like rival wives on every side enclosing ribs oppress me sore. rats devour the weaver s threads. Mark this my woe, ye Earth and HeAven. •

1070Where those seven rays are shining, fhence my house and ^ family extend. This Trita Aptya knoweth well, and speaketh out for brotherhood. Mark this my woe, ye Earth and Heaven,

1071May those five Billls which stand on high full in the midst of mighty heaven, Having together swiftly borne my praises to the Gods, return. Mark this my woe, ye Earth and Heaven.

1072High in the mid ascent of heaven those Birds of beauteous pinion sit. restless floods. Mark this my woe, ye Earth and Heaven.

1073Firm is this new-wrought hymn of praise, and meet to be told forth, 0 Gods. light. Mark this my woe, ye Earth and Heaven. •

1074Worthy of laud, 0 Agni, is that kinship which thou Fast with Gods.

1075Here seat thee like a man : most wise, bring thou the Gods for sacrifice. Mark this my woe, ye Earth and Heaven.

1076Enclosing ribs : according to Sayana, the walls of the well in which Trita was confined. Weaver’s threads : the meaning of sisnd thus ex- plained by Sayana is uncertain. Ludwig is of opinion that wooden phallus-idols are intended. The line recurs in X. 33. 3. 9 Those seven rays : of the Sun, says S&yana. Bub probably, as Ludwig suggests, the rays are the flames of Agni That is, Agni with his bright beams, or the worship of Agni, is the central point through which I and all tho members of my family are connected and held together. Trita Aptya : A mythical being who dwells in the remotest part of the heavens, and who4cnows the celestial origin of tho human race. 10 Those five Bulls : the stars of some constellation According to Sayana, Tndra, Varuna, Agni, Aryaman, and Savitar, or Fire, Wind, Sun, Moon, and Lightning. Sayana explains ukshdnah, bulls *or oxen, as ‘sheddera of benehts.V 11 Those Birds of foauteous pinion ; the stars. The wolf: darkness or eclipse of the Moon *12 Law ( ritdm eternal .order, ‘The meaning of the word as Applied to the natural world con- nects itself with the alternation of day and night, £he regular passage $ of the sun through the heavens, or the unswerving, motion of the rain in its fall from heaven and of the streams along their courses. This last application of the word may have determined its special sense of ‘water* in the latter language. Wallis, Cosmology of the Rigvedat p. 93. 138 THE HYMNS OF [BOOK L

1077Here seated, man-like as a priest shall wisest Agni to the Gods Spe€d onward our oblations, God among the Gods, intelligent. Mark this my woe, ye Earth and Heaven.

1078Yaruna makes the holy prayer. To kimVho finds the path we pray. f Be in the heart reveals his thought. Let sacred worship rise anew. Mark this my woe, ye Earth and Heaven.

1079That pathway of the Sun in heaven, made to be highly glorified, Is not to be transgressed, 0 Gods. 0 mortals, ye behold it not. Mark this my woe, ye Earth and Heaven.

1080Trita, when buried in the 'well, calls on the Gods to succour him. That call of his Brihaspati heard and released him from distress. Mark this my woe, ye Earth and Heaven.

1081A ruddy wolf beheld me once, vs I was faring on ray path. away, Mark this my woe, ye Earth and Heaven.

1082Through this our song may we, allied with Indra, with all our heroes conquer in the battle. This prayer of ours may Yaruna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

Maṇḍala I (Volume I, opening) — HYMN CVI. Visvedevas.

1083That pathway of the Sun : according to Benfey, the way of truth, right, eternal order, as in verse 12. According to Ludwig the path of the Sun between the tropics is meant. The Gods, says S&yana, must not disregard the path of the Sun, because their existence depends upon him as regulator of the seasons at which sacrifices are offered to them. stand it aright. 17 brihytpati : the Lord of Prayer. 18 Like a carpenter t the comparison is not very clear. It apparently means that the wolf crept awfc/y, arching his back or contracting his limbs, like a carpenter bending over his nvork till his back aohes . Sayana suggests* also an alternative and totally different explanation of the whole passage, by interpreting vrtfcat the wolf, as the Moon, and reading. mdskrit, maker of iqonths, instead of md eakrit, me, once. See Ludwig, Uber die neuesten Arbeiten aufdom Gobiefce der Rigveda forschung.

1084Vasus : originally meaning ‘the good’ is sometimes used, as in this place to desiguate Gods in general. hymn 107.] THE RIG VEDA . 1^9

1085Come ye Adityas for our fnll prosperity, in conquests#of the foe, ye Gods, bring joy to us. Even as a chariot from a difficult ravine, bountiful Vasus, rescue us from all distress? #

1086May the most gloriohs Fathers aid us, and the two Goddesses, Mothers of the Gods, who strengthen Law. Even as a chariot from a difficult ravine, bountiful Vasus, rescue us from all distress.

1087To mighty Narasansa, strengthening his might, to Pftshan, ruler over men, we pray with hymns. Even as a chariot from a difficult ravine, bountiful Vasus. rescue us from all distress.

1088Brihaspati, make us evermore an easy path : we crave what boon thou hast for men in rest and stir Like as a chariot from a difficult ravine, bountiful Vasus, rescue us from all distress. *

1089Sunk in the pit the Rishi Kutsa called, to aid, Indtra the Vritra-slayer, Lord of power and might. Even as a chariot from a difficult ravine, bountiful Vasus, rescue us from all distress. 9 9

1090May Aditi the Goddess guard us with the Gods : may the protecting God keep us with ceaseless care. This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

Maṇḍala I (Volume I, opening) — HYMN CVII. Visvedevas.

1091By praise-songs of Angirases exalted, may the Gods come to us with their protection. May Indra with his powers, Maruts with Maruts, Aditi with Adityas grant us shelter.

1092The Fathers: the Manes or spirits of departed ancestors. The two Goddesses : Heaven and Earth. 4 Ndr&sana : a mystfoal name of Agni, ‘the Praise of Men.’ PAshfan : the God who nourishes men and flocks and herds. 6 Sunk in the pit : perhaps figuratively for (iu distress.’ Kutsa is the Rishi to whom the hyom is ascribed.

1093Maruts with Maruts : that is, all the Maruts together, or Maruts with their winds and storm. 140 THE HYMNS OF [BOOK 1.

1094Thi$ laud of ours may Varuna and Indra, Aryaman, Agni, Savitar find pleasant. This prayer of ours may Varuna grant, ^nd Mitra, and Aditi and Sindhu Ea^th and HeaVen.

Maṇḍala I (Volume I, opening) — HYMN CVIII. Indra-Agni.

1095As vast as all this world is in its compass deep as it is with its far stretching surface, So let this Soma be, Indra and Agni, made for your drinking till your soul be sated.

1096For ye have won, a blessed name together: yes, with one aim r ye strove, 0 Yritra-slayers, So Indra-Agni, seated here together, pour in, ye Mighty Ones, the mighty Soma.

1097Both stand adorned, when fires are duly kindled, spreading the saorcd grass, with lifted ladles. ' Drawn by strong Soma juice poured forth around us, come, Indra-Agni and display your favour.

1098The brave deeds ye have done, Indra and Agni, the forms ye have displayed and mighty exploits. those drink of the flowing Soma.

1099As first I said when choosing you. In battle we must contend with Asuraa for this Soma. of the flowing Soma.

1100If in your dwelling, or with prince or Brahman, ye, Indra-Agni, Holy Ones, rejoice you, Even from thence, ye mighty Lords, come hither, and drink libatjons of the flowing Soma.

1101If with the Yadus, Turvasas, ye sojourn, with Druhyijs, Anus, Pfirus, Indra-Agni! , . Even from thence, ye mighty Lords, come hither, and drink lihations of the Rowing Soma. commentator supplies the Adhwaryu and his assistant priest/ — Wilson. severally by ‘honemed,’ ‘for whom sacred grass has been strewn,’ ‘to- wards whom the ladles have been uplifted.' 8 This verse contains the names of the five well-known Aryan tribes or families, said, to be descendants of the five similarly named sous of Yayati. See I. 7; 9.

Maṇḍala I (Volume I, opening) — HYMN 109. THE RIG VEDA. . HI

1102Whether, 0 Indra-Agni, ye be dwelling in lowest eattfh, in cen- tral, or in highest, ^ Even from thgnce, ye mighty Lords, come hither, and drink libations of the flowing ooma. #

1103Whether, 0 Indra-Agni, ye be dwelling in highest earth, in central, or in lowest, Even from thence, ye mighty Lords, come hither, and drink libations of the flowing Soma.

1104Whether ye be in heaven, 0 Indra-Agni, on earth, on moun- tains, in the herbs, or waters. Even from thence, ye mighty Lords, come hither, and drink libations of the flowing Soma.

1105If, when the Sun to the mid- heaven hath mounted, ye take delight in food, O Indra-Agni, Even from thence, ye mighty Lords, come hither, am^drink libations of the flowing'Soma.

1106Thus having drunk your All of our libation, win us all kinds of wealth, Indra and Agni, This prayer of ours may Yaruna grant, and Mi tar, and Adi ti and Sindhu, Earth and Heaven. . *

Maṇḍala IV (Volume II, opening) — HYMN I. Agni.

1107Among all fires these fires have shone most brightly, splendid with light, begirt by noble heroes, Where men of lofty birth sit down together.

1108Victorious Agni, grant us wealth with wisdom, wealth with brave sons, famous and independent, Which not a foe who deals in magic conquers. ^ To whom, the Strong, at morn and eve comes, -maid-like, the ladle dropping oil, with its oblation : Wealth-seeking comes to him his own devotion. Burn up all malice with those flames, 0 Agni, wherewith of old thou burntest up Jarfttha, And drive away in silence pain and sickness. With him who lighteth up thy splendour, Agni, excellent, , pure, refulgent, Purifier, Be present, and with us through these our praises. Agni, the patriarchal men, the mortals who have in many i places spread thy lustre, — Be gracious to us here for their sake also. .11 the hymns of this Book are ascribed to the Itishi Vaaishtha, with whom sons are associated as the seels of parts of two Lymns. i In deep thought : ‘ with their fingers/ according to SAyana, this meaning ll>g been attributed without any philological grounds to the word dfdhiti* from its use in this and similar passages. fits own devotion ; the worship which belongs especially to him. w'&tha ; a RAksh isa or demon with a loud harsh voice. — SAyana,

1109THE HYMNS OF [BOOj

1110Let these men, heroes in the fight with foemen, prevail aj ' all godless arts of magic, — These who approve the noble song I sing thee.

1111Let us not sit in want of men, 0 Agni, without descenj ; heroless, about thee : But, 0 House-Friend, in houses full of children.

1112By sacrifice which the Steeds’ Lord ever visits, there m our dwelling rich in seed and offspring, Increasing still with lineal successors.

1113Guard us, 0 Agni, from the hated demon, guard us j malice of the churlish sinner : Allied with thee may I subdue assailants.

1114May this same fire of mine surpass all others, this fire ) offspring, vigorous and firm-handed, i Wins, on a thousand paths, what ne’er shall perish. !

1115This is that Agni, saviour from the foeman, who guarcn kindler of the flame from sorrow : Heroes of noble lineage serve and tend him.

1116This is that Agni, served in many places, whom the ricll i who brings oblation kindles, And round him goes the priest at sacrifices.

1117Agni, may we with riches in possession bring thee cont^ offerings in abundance, Using^both means to draw thee to our worship.

1118Agni, bear thou, Eternal, these most welcome oblation the Deities’ assembly : Let them enjoy our very fragrant presents.

1119Give us not up, Agni, to want of heroes, to wretched clod to need, to destitution. Yield us not, Holy One, to fiend or hunger; injure us i) )t home or in the forest. !

1120Give strength and power to these my prayers, 0 Agii: God, pour blessings on our chiefs and nobles. Grant that both we and they may share thy bounty. Ye Gc protect us evermore with blessings.

1121Thou Agni, swift to hear, art fair of aspect : beam forth Son of Strength, in full effulgence. Let me not want, with thee, a^son for ever : let not a mw hero ever fail us.

1122The Steeds' Lord : Agni, whose swift flames are called horses.

1123Both means : prayer and praise.

1124Far 'ever ; ntiyt; perpetual ; who shall live for ever in his pop THE RlGVEDA. \lttf 2.J : Condemn ua not to indigence, 0 Agni, beside these flaming fires which Gods have kindled ; Nor, even after fault, let thy displeasure, thine as a God, 0 Son of Strength, overtake us- 0 Agni, fair of face, the wealthy mortal who to the Im- mortal offers his oblation Hath him who wins him treasure by his Godhead, to whom the prince, in need, goes supplicating. k Knowing our chief felicity, 0 Agni, bring hither ample riches to our nobles, Wherewith we may enjoy ourselves, 0 Victor, with undimini- shed life and hero children.

1125Give strength and power to these my prayers, 0 Agni ; 0 God, pour blessings on our chiefs and nobles. Grant that both we and they may share thy bounty. Ye Gods, protect us evermore with blessings.

Maṇḍala IV (Volume II, opening) — HYMN II. Aprts.

1126Wifch sacrifice to these we men will honour the majesty of holy Naraeansa — To these the pure, most wise, the thought-inspirers, Gods who enjoy bet^h sorts of our oblations.

1127We will'&fctol at sacrifice for ever, as men may do, Agni whom Manu Kindled, Your very skilful Asura, meet for worship, envoy between both worlds, the truthful speaker, r Bearing the sacred grass, the men who serve him strew it with reverence, on their knees, by Agni. Ad h vary us, with oblation.

1128Which Qods have kindled : lighted by the ministering priests.

1129Hath him : possesses, or ©njoye the favour of, Agni. * That deity (Agni) fours the presenter of (sacrificial) wealth.’ — Wilson,

1130Knoicing our chief felicity : understanding what we want to make us PPy. that is, riches. tory verses are addressed. For other Anri hymns see I. 13 ; 188 ; II. 8 : III. Lv- 5 ; IX. 5 ; X. 70 ; HO.

1131With holy thoughts the pious have thrown open Doors fain chariots in the Gods’ assembly. Like two full mother cows who liok their youngling, like ma ens for the gathering, they adorn them.

1132And let the two exalte^ Heavenly Ladies, Morning and Nig like a cow good at milking, Come, inuch-invoked, and on our grass be seated, wealtl deserving worship, for our welfare.

1133You, Bards and Singers at men’s sacrifices, both filled wi wisdom, I incline to worship. Send up our offerings when we call upon you, and so amoi the Gods obtain us treasures.

1134May Bharati with all her Sisters, IJa accordant with the Gc with mortals Agni, Sarasvati with all her kindred Rivers, come to this gra Three Goddesses, and seat them.

1135Well pleased with us do thou, O God, 0 TvashUr, give rea issue to our procreant vigour, Whence springs the hero, powerful, trilled in action, lo\ of Gods, adjuster of the press-stones.

1136Send to the Gods the oblation, Lord of Forests, and let t Immolator, Agni, dress it. He as the truer Priest shall offer worship, for the Gods’ m rations well he knowoth. J1 Come thou to us, 0 Agni, duly kindled, together with potent Gods and Indra. On this our grass sit Aditi, happy Mother, and let our H i delight the Gods Immortal.

Maṇḍala IV (Volume II, opening) — HYMN III. A

1137Doors: the deified doors of the hall of sacrifice wheie the Gods assem Fain for chariot* . welcoming the approach of the cars in wliioh the prii coino to the ce> mony, The latter half of the stanza is obscure : ‘ (the laq placed to the east are plying the fire with ghi at sacrifices, as the moi q®ws liok the calf, or as riyers (water the fields).’— Wilson. ^

1138Like a cow: the dual dhend, two cows, instead of dhenuh, woi \ as 1} wig suggests, seem to us to be preferable.

1139Bards and Singers: the h6t4>4, or ‘two Invokers’ of J. 13. 8; Agni and Varuna, pr Varuna and Aditya.

1140Stanzas 8-^11 are identical with stanzas 8— 11 of Book III. 4. perl

1141Associate: sajdsMK being a shortened form of sajfahasah, the no aim* plural. Sftyana explains it as an accusative singular, qualifying Agni, lai i IULt Y JLU A. rN 3.] ,ike a steed neighing eager for the pasture, when he hath stepped forth from the great enclosure : ’hen the wind following blows upon his splendour, and, straight, the path is black which thou hast travelled. [from thee a Bull but newly born, 0 Agni, the kindled ever- , lasting flames rise upward. i.]oft to heaven thy ruddy smoke ascendeth : Agni, thou speedest to th<j Gods as envoy. ily with thy jaws thy food thou eatest. jike a host hurried onward comes thy lasso : fierce, with thy tongue thou piercest, as ’twere barley. The men have decked him both at eve and morning, Most Youthful Agni, as they tend a courser. the splendour of the worshipped Hero. hand, like gold thou gleamest. Like Heaven’s thundering roar thy might approaches, and like the wondrous Sun thy light thou showest. cakes and fat oblations, Guard us, - 0 Agni, with those boundless glories as with a hundred fortresses of iron. hymns wherewith thou savest ; With these, 0 Son of Strength, 0 Jatavcdas, guard us, pre- serve these princes and the singers. When forth he cometh, like an axe new-sharpened, pure in his form, resplendent in his body, Sprung, sought with eager longing, from his Parents, for the Gods’ worship, Sage and Purifier : Shine this felicity on us, 0 Agni : may we attain to perfect understanding. preserve us evermore with blessings. — -

1142From the great enclosvn't ; ‘ from the vast enclosing (forest)/ — Wilson, -hers understand It as the enclosure in which the horse is confiued.

1143Ckoupiercett as 'twere baiiey : the comparison is somewhat compressed : e meaning is, thon penetratest and fellest the trees of the forest with thy as men cut down barley with a reaping-hook, & From his Parents; the two fire-sticks* TUB HYMNS OP [BOOK 1

Maṇḍala IV (Volume II, opening) — HYMN IY. A

1144Wise must this Agni he, though young and tender, since was born, Most Youthful, of his Mother ; He who with bright teeth seizeth fast the forests, and e? his food, though plenteous, in a moment.

1145Before his presence must we all assemble, this God's wh( men have seized in his white splendour. This Agni who hath brooked that men should seize him ha shone for man with glow insufferable.

1146Far-seeing hath this Agni been established, deathless m mortals, wise among the foolish. Here, 0 victorious God, forbear to harm us : may we for evi share thy gracious favour.

1147He who hath occupied his God- made dwelling, Agni, in wisdoi hath surpassed Immortals. A Babe unborn, the plants and trees support him, and th earth bearetb him the All-snstainer.

1148Agni is Lord of Amrit in abundance, Lord of the gift of wealt and hero valour, Victorious God, let us not sit about thee like men devoid c strength, beauty, and worship.

1149The foeman’s treasure may be won with labour : may we tx masters of our own possessions. , Agni, no son is he who springs from others : lengthen not ovu the pathways of the foolish. 1

1150Unwelcome for adoption is the stranger, one to be thought o as another's offspring, Though grown familiar by continual presence. May our strong hero come, freshly triumphant. 1

1151Musi we all assemble : I follow Ludwig in his interpretation of sariw&di as we are forsaken, ami our protector is far away («t, 6, 7, 8), we must crow to the God of Fire for defence.

1152In the second line I have borrowed from Prof. Max Miiller, Vcdic Hymni I. p. 80.

1153Let us remain in undisturbed possession of our own property, and let m have sons of our own begetting and not the adopted children of others.

1154Men do not look with pleasure and affection on adopted sons ; but we aft longing to see our absent protector return to us. — Ludwig. Others espial the last half- verse differently : ‘ therefore let there come to us (a son) new-btM possessed of food, victorious over foes.’— -Wilson. TBE MOVED A. bv 5.1 T Juard us from him who would assail us, Agni ; preserve us 0 thou Victor, from dishonour. Jere let the place of darkening come upon thee : may wealth be ours, desirable, in thousands, jhine this felicity on us, 0 Agni : may we attain to perfeot understanding. \11 happiness be theirs who sing and praise thee. Ye Gods, preserve us evermore with blessings.

Maṇḍala IV (Volume II, opening) — HYMN V. Agni.

1155Repeated from stanza 10 of the preceding hymn. ie hymn is addressed to Agui as Vaisvanara, the God who is present with, benefits, all Aryan men. ted with the wakened Gods.’ Bull of standing 'maters : the meaning of stiy India is uncertain. Perhaps, pudwig suggests, plants and bushes are intended which Agni like a bull jels with the ground.

1156The dark-hued races : according to von Roth, the spirits of darkness. For ru : or, for man. i Threefold jurisdiction : in heaven, mid-air, and earth. dwig translates the harltah of the text by ‘gold -yellow,’ qualifying ‘hymns;’ it is, hymns with libationB of yellow Soma juice. a THE HYMNS OF [BOOK Vll,

1157In thee, 0 bright ns Mitra, Vasus seated the might of Asuras, for they loved thy spirit. Thou dravest Dasyus from their homo, 0 Agni, and brought est forth broad light to light the Arya.

1158Bom in the loftiest heaven thou in a moment readiest, like wind, the place where Gods inhabit. life to creatures, Jatavedas. B Send us that strength, Vai^vanara, send it, Agni, that strength, 0 J&tavedas, full of splendour, Wherewith, all-bounteous God, thou pourest riches, as fame wide-spreading, on the man who offers.

1159Agni, bestow upon our chiefs and nobles that famous power, that wealth which fecdeth many. Accordant with the Vasus and the Rudras, Agni, Vaisvanara, give us sure protection.

Maṇḍala IV (Volume II, opening) — HYMN VI. Agni.1

1160Sage, Sign, Food, Light, — they bring him from the mountain, the blessed Sovran of the earth and heaven. I decorate with songs the mighty actions which Agni, Fort- destroyer, did aforetime.

1161The foolish, faithless, rudely-speaking niggards, without belie! or sacrifice or worship, — Far, far away hath Agni chased those Dasyus, and, in thd east, hath turned the godless westward.

1162Him who brought eastward, manliest with his prowess, tfa Maids rejoicing in the western darkness, That Agni I extol, the Lord of riches, unyielding tamer o assailing foemen.

1163Him who brake down the tvalls with deadly weapons, an< gave the Mornings to a noble Husband,

1164Thou drave&t: cf. I. 117. 21.

1165Fort-destroyer : demoli.sher of the cloud-castles of the demons of drought 9r of the strongholds of the non- Ary an tribes.

1166From, the mountain : fram the cloud, as lightning.

1167Westward : into the darkness of night.

1168Who brought eastward : brought back the vanished lights of dawn.

1169To a noble Husband : the Sun, or Agni himself. The tribes of Nahut: or, according to von Roth, neighbouring people. THE RIO VEDA. Mft 7.) y Young Agni, who with conquering strength subduing the tribes of Nahus made them bring their tribute. his gracious fatour— Agni Vaisvanara in his Parents’ bosotri hath found the choic- est seat in earth and heaven. Vaisv&nara the God, at the sun’s setting, hath taken to himself deep-hidden treasures,: Agni hath taken them from earth and heaven, from the sea under and the sea above us.

Maṇḍala IV (Volume II, opening) — HYMN YII. Agni.

1170TBS HYMNS OP [POOR V Who, listening, have . advanced the people’s welfare, and s their thoughts on this my holy statute. J 7 We, the Vasishthas, now implore thee, Agni, 0 Son Strength, the Lord of wealth and treasure. Thou hast brought food to singers and to nobles. Ye Got preserve us evermore with blessings.

Maṇḍala IV (Volume II, opening) — HYMN VIII. Ag

1171Yea, he hath been acknowledged as most mighty, the joyo Priest of men, the youthful Agni. He, spreading o’er the earth, made light around him, ai grew among the plants with blackened follies.

1172How dost thou decorate our hymn, 0 Agni ? What pow dost thou exert when thou art lauded ? When, Bounteous God, may we be lords of riches, winners precious wealth which none may conquer? the Sun with lofty splendour. He who hath vanquished Puru in the battle, the heaven guest hath glowed in full refulgence.

1173Full many oblations are in thee collected : with all thii aspects thou hast waxen gracious. Thou art already famed as praised and lauded, yet still, nobly born, increase thy body.

1174Be this my song, that winneth countless treasure, engender* with redoubled force for Agni, That, splendid, chasing sickness, slaying demons, it ms delight our friend and bless the singers.

1175We, tho Vasishthas, now implore thee, Agni, 0 Son i Strength, the Lord of wealth and riches. Thou hast brought food to singers and to nobles. Ye God preserve us evermoro with blessings.

1176Who set their thoughts on this my holy statute : that is, apparently, w! duly observe the law which requires us to worship Agni. ‘ Who are glorilie of this truthful (deity).’— Wilson.

1177With blackened fellies : leaving black tracks behind him: * dark-pathed.’- Wilson.

1178The Bharata : Vasishtha, the purohita of the Bharatas. PHru ; tl Pftrus, (one of the Five Aryan Tribes) who opposed the Bharatas.

1179Countless treasure : literally, hundreds, thousands. Our friend: ti institutor of the sacrifice. MN 10.] THE RIG VEDA.

Maṇḍala IV (Volume II, opening) — HYMN IX. Agni.

1180THE HYMNS OF t BOOK Vl\

1181Oar songs and holy hymns go forth to Agni, seeking the Got and asking him for riches, Him fair to see, of goodly aspect, mighty, men’s messengei who carries their oblations.

1182Joined with the Vasus, Agni, bring thou indrsi, bring hithei mighty Rudra with the Rudras, Aditi good to all men with Adityas, Brihaspati All-bounteou^ with the Sihgersj

1183Men eagerly implore at sacrifices Agni, Most Youthful GoJ the joyous Herald. j For he is Lord and Ruler over riches, and for Gods’ worshi| an unwearied envoy.

Maṇḍala IV (Volume II, opening) — HYMN XL Agn

1184Men with oblations evermore entreat thee, the swift, to undei take an envoy’s duty. He on whose sacred grass w ith Gods thou sittest, to hip 0 Agni, are the days propitious.

1185Three times a day in thee are shown the treasures sent fc the mortal who presents oblation. guarding us from curses.

1186Lord of the lofty sacrifice is Agni, Agni is Lord of every gi: presented. The Vasus were contented with his wisdom, so the Gods mad him their oblation-bearer. 5 0 Agni, bring the Gods to taste our presents : with Indi leading, here let them be joyful. J Convey this sacrifice to Gods in heaven. Ye Gods, presen us evermore with blessings, 1

1187Singers : or Rikvans, deities who attend and sing the praises of soi God : ‘ the adorable (Angirasas).’— Wilson.

1188Three times a day : at the morning, the noon, and the evening Hbatio Or the meaning may be, in the three fire-receptacles. Like a man : actii like a human priest. The Commentators explain manushvdt by ‘ as (at l •acrifice) of Maiiu/ THE RIG VEDA. U fMN 14.]

Maṇḍala IV (Volume II, opening) — HYMN XIV. Agni

1189Como, Agni, with the Gods to our invoking, come, pleased,! offerings sanctified with Vashat. May we be h'is who pays thee, God, due honour. Ye God preserve us evermore with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XV. Ag

1190Who for the Fivefold People's sake hath seated him in evci home, Wise, Youthful, Master of the house.

1191On all sides may that Agni guard our household folk ar property ; May he deliver us from woe.

1192I have begotten this new hymn for Agni, Falcon of the sky Will he not give us of his wealth 1

1193Whose glories when he glows in front of sacrifice are ft to see, Like wealth of one with hero sons.

1194May he enjoy this hallowed gift, Agni accept our songs, wl bears Oblations, best of worshippers.

1195Lord of the I iouse, whom men must seek, we set thee dow 0 Worshipped One ! Bright, rich in heroes, Agni 1 God t

1196Shine forth at night and mom : through thee with fires a we provided well. Thou, rich in heroes, art our Friend.

1197The men come near thee for their gain, the singes with tin songs of praise r Speech, thousandfold, comes near to th pc.

1198Bright, Purifier, meet for praise, Immortal with refuse glow, Agni drives R&kshasas away.

1199As such, bring us abundant wealth, young Child of Streng for this thou canst : May Bhaga give us what is choice.

1200Sanctified with, Va,hat: Vashat (may he hear it to the Gode) ^ exclamation used at the moment of pouring the sacrificial oil or dan butter on the fire.

1201Speech : dhskard, the imperishable ; here speech in th© shape of pn and prayer. iy 16 ] THE RIG VEDA . 'hou, Agni, gives fc hero fame: Bhaga and Savitar the God nd Diti give us what is good. r ^gm, preserve us from distress : consume our enemies, 0 God, Eternal, with thy hottest flames. Lnd, irresistible, be thou a mighty iron fort to ur ^ith hundred walls for man’s defence ’ ST'" “d nfallible ! by day and night.

Maṇḍala IV (Volume II, opening) — HYMN XVII.

1202The impatient Portals : the doors of the sacrificial chamber which | to bear their part in the holy ceremony.

1203Those Gods : the famous Gods, THE RIGVEHA k tN 1*} I HYMN XVIII. Indr*. iLh is with thee, 0 Indra, all the treasures which erst our fathers won who sang thy praises. ner thou of riches for the pious. as a Sage, surround and help us. fake us, thy servants, strong for wealth, and honour our songs with kine and steeds and decoration. [ere these our holy hymns with joy and gladness in pious emulation have approached thee. litherward com^ thy path that leads to riches : may we find shelter in thy favour, Indra. asishtha hath poured forth his prayers, desiring to milk thee like a cow in goodly pasture. unto the prayer we offer. rhat though the floods spread widely, Indra made them shallow and easy for Sudas to traverse. , worthy of our praises, caused the Simyu, foe of our hymn, to curse the rivers’ fury. iger for spoil was Turvasa Purodfts, fain to win wealth, like fishes urged by hunger. he Bhrigus and the Druhyus quickly listened : friend rescued friend mid the two distant peoples. hymn glorifies Indra as the protector of Sudds, the King of the Tritsus, •aises the liberality of that prince. See Vedic India (Story of the* a Series), pp. 319— 832. * mshtha: the Rishi of the hymn, and the chief priest who had •anted the warlike expedition of Sudds. To milk thee : to obtain through thy favour by means of my hymn, as men milk the cow at 3 tor the milk which is required for libations. e poet begins to recount the events of Sudds’s victorious expedition, ire not always intelligible partly on account of the obscure phraseology ed, and partly on account of our ignorance of details which are vaguely ' a this 8tanza Sudds, king or chief of the Tritsu tribe, has, with ot Indra, crossed a deep river (the Parushnt which is now called the ind put the Simyus to flight, some of the fugitives being drowned in 1,he ?lr»yu8 are mentioned together with the Dasyus, in I 1 °0 hostile barb irians slain by India. The second half of the stanza is J’ tne meaning of two of the words being uncertain, rva$a , Purodls : Turvasa appears here as one of the enemies of Sudds. t iul'W» wk° preceding (at solemn ‘rites) ’—Wilson. 77i« and the Druhpm: here, apparently, allies of Turvasa. Fnhet; fg to others, Matsyas, a people.

1204THE HYMNS OF [ BOOK Fj| i

1205Together came the Pakthas, the Bhal&nas, the Alinas, ^ Sivas, the Vishanins. Yet to the Tritsus came the Arya’s Comrade, through, love spoil and heroes’ war, to lead them.

1206Fools, in their folly fain to waste her waters, they parted i exhaustible Parushni. the herd and the affrighted herdsman.

1207As to their goal they sped to their destruction : they soug Parushni ; e’en the swift returned not. Indra abandoned, to Sudas the manly, the swiftly flying fo< unmanly babblers.

1208They went like kine unherded from the pasture, each clit in g to a friend as chance directed. They who drive spotted steeds, sent down by Prisni, ga ear, the Warriors and the harnessed horses.

1209The King who scattered one-and-twenty people of h Vaikarna tribes through lust of glory — As the skilled priest clips grass within the chamber, so h the Hero Indra wrought their downfall.

1210The Pakthas , and the rest mentioned in the first line of the i appear to have been non-Aryan tribes opposed to the Tritsus. Accord the Scholiast these names are the denominations of various minisl religious lites. and following this interpretation Wilson translates the < as follows : * Those who dress the oblation, those who pronounce ausp words, those who abstain from penance, those who bear horns (in their h those who bestow happiness (on the,world by sacrifice), glorify that who recovered the cattle^ of the Arya from the plunderers, who sic enemies in battle.’ The Arya 8 Comrade : Indra, the ally of Tritsu a the non-Aryan confederacy.

1211The confederates, who were on the right or farther bank of the Pari intending to attack Sudfts and the Tritsus, appear to have attempted to the river fordable by diguing channels and so diverting the water, wh se^ma, rushed back into its natural bed and drowned the men who were ing the stream. The second line of the stanza is obscure and the trans is conjectural. Wilson translates : * but he by his greatness pervade earth, Kavi, the son of Chayam&na, like a falling victim, sleeps (in de The herd and the herdsman are, of course, the hostile band and its leader

1212They went : the fugitives who escaped drowning. They who drive q steeds : the Maruts, sent down by their mother Prisni to aid Sudfts.

1213People: or. houses, i. e. families. Both Vaikarna tribes: perhaps allies of the Druhyus ; but the meaning of vaikarndyoh is uncertain. a mythic battle at some place called Vaikarnau between Indra (the I and the Maruts (the one-and-twenty people). Clips grass : with one cle# THE RIO VEDA. (N 18.] Thou, thunder-armed, o’erwhelmedst in the waters famed | ancient Kavasha and then the Druhyu. pthers here claiming friendship to their friendship, devoted : unto thee, in thee were joyful. Indra at once with conquering might demolished all their strong places and their seven castles. conquer scornful Pfiru. hundred, yea, six thousand, And six-and-sixty heroes. For the pious were all these mighty exploits done by Indra. These Tritsus under Indra’s careful guidance came speeding like loosed waters rushing downward. all their provisions. far o’er earth he scattered. [ndra brought down the fierce destroyer’s fury. He gave them various roads, the path’s Controller. * * f E>en with the weak he wrought this matchless exploit : e’en , with a goat he did to death a lion. |He pared the pillar’s angles with a needle. Thus to Sudas f Indra gave all provisions.

1214Kavasha ; perhaps the priest of one of the two Vaikarna tribes which iner is inclined to identify with the Kuru-Krivis. See A Hindis ekes Leben.

1215Others here: ‘for they, Indra. who are devoted to thee and glorify i3 preferring thy friendship, enjoy it.’ -Wilson. The exact meaning is

1216To Tritsu : to Sud&s, the King of the Tritsus. mei\ °f the Anutribe< The sixty hundred: ‘Theenu- y-°^SCure ? e*Pre8Sed> shashtih said shat sahasi'd shashtir adhi n 81xty hu.ndr,ed*. six thousands, sixty, with six more : SAyana rstands by jatdni, thousands, sakasrdntiyarthafr Wilson. ‘Sixty- t Z J* w^dhred 8iX; L.tdWig «¥*■*" ^at should be read &!%&, pp m-m. number 66S6' See Ben%- teki“8 great care of their good. ’ *^,e parV tke hostile leader, the non-Aryan, who toted to \?m W deTOUred the oblations that should have been , He gave them various roads : made them fly in all direo- f£stowear.ff0<W' i®pos.ible deeds mentioned as illustration, of Indra’. [book n

1217To thee have all thine enemies submitted : e’en the fierq Bheda hast thou made thy subject. Cast down thy sharpened thunderbolt, 0 Indra, on him wh harms the men who sing thy praises.

1218Yamun& and the Tritsus aided Indra. There he stripped Bheda bare of all his treasures. The Ajas and £he Sigrus and the Yakshus brought in to hin as tribute heads of horses.

1219Not to be soorned, but like Dawns past and recent, 0 Indr^ are thy favours and thy riches. Devaka, Manyam&na’s son, thou slewest, and smotest Sambars from the lofty mountain.

1220They who, from home, have gladdened thee, thy servant* Parasara, Vasishtha, Satay&tu, Will not forget thy friendship, liberal Giver. So shall th< days dawn prosperous for the princes.

1221Priest-like, with praiso, I move around the altar, earning Paijavana’s reward, 0 Agni, Two hundred cotfs from DevavSn’s descendant, two chariots from Sudas with mares to draw them.

1222Gift of Paijavana, four horses bear me in foremost place trained steeds with pearl to deck them. SudiU’s brown steeds, firmly-stepping, carry me and my soi for progeny and glory.

1223Him whose fame spreads between wide earth and heaven, who as dispenser, gives each chief his portion, Seven flowing Rivers glorify like Indra. He slew Yudhyaj madhi in close encounter.

1224Bheda : an enemy of Sudls, or an unbeliever, says Sdyana.

1225Yamund : the Jumna. But it is not easy to see how the espeditio: reached so far. The Ajas, Sigrus, and Yakshus were perhaps subject to Bheda but nothing is known regarding them. Heads of horses : which had beei killed in battle.

1226Like Dawns : renewed every day. Devaka : not mentioned elsewhed According to Grassmann dAvakam mdnyamdudm. refers to Sambara, 1 thinks himself a God.*

1227Pardsara is said by one authority to have been the son, and by another th grandson o'f the llishi Vasishtha. Sataydtu is said to be Sakti, Vasishtha’ssoi

1228Here begins the ddnastuti or praise of the prince’s liberality.' Paifl vma : Sud&s, descendant of Pijavana. Devavdn’s descendant : Sud&s, Devi vftn being either the same as Divod&sa, the father of Sudfcs or one of ii forefathers.

1229Seven flowing Rivers glorify : the seven chief rivers of the Panja glorify him as they glorify Indra. Or, they (men) praise him as the sevfl rivers praise Indra. 1 The seven rivers bear his glory far and wide* (L 102-2i Yudhydmidhi ; not mentioned elsewhere. 19.] THE MOVED A. 21 Attend on him, 0 ye heroic Maruts as on Sud&s’s father t)ivod&sa. further Paijavana*s desire with favour. Guard faithfully his lasting firm dominion.

Maṇḍala IV (Volume II, opening) — HYMN XIX. lndra.

1230May we men, Maghavan, the friends thou lovest, near thee joyful under thy protection. Fain to fulfil the wish of Atithigva humble the pride of Tu vasa and Yadva.

1231Swiftly, in truth, 0 Maghavan, about thee men skilled hymning sing their songs and praises. Elect us also into their assembly who by their calls on t\ despoiled the niggards.

1232Thine are these lauds, 0 manliest of heroes, lauds whi revert to us and give us riches. Favour these, Indra, when they fight with foemen, as Friei and Hero and the heroes’ Helper. wax mighty in thy body. evermore with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XX. 1

1233Waxing in greatness Indra slayeth Vritra : the Hero wit! aid hath helped the singer. He gave Sudils wide room and space, and often hath gra wealth to him who brought oblations.

1234Soldier unchecked, war-rousing, battling Hero, unconqu from of old, victorious ever, Indra the very strong hath scattered armies ; yea, he 1 slain each foe who fought against him.

1235Thou with thy greatness hast filled full, 0 Indra, even the worlds with might, 0 thou Most Mighty. Lord of Bays, Indra, brandishing his thunder, is gratified Soma at the banquet.

1236A Bull begat the Bull for joy of battle, and a strong Me brought forth him the manly.

1237Atithigva: probably a descendant of SudAs who must hare lived before the composition of this hymn, as the favour bestowed upon hi Indra is spoken of as old in stanza 6. Yddva : or Yadu’s son.

1238Elect ns a/so: that is, let us share the blessings which thou withho from the illiberal churls who offer no oblations and givest to those who upon thee and worship thee.

1239A Bull begat the Bull : * A vigorous (god) begot a vigorous (son)>'5 The father of Indra is Kasyapa, according to SAyapa ; but probably Py* intended. A itrong Mother : Aditi. MN 5 1. J in.njn'iwvauA. 23 He who is Chief of men, their armies’ Leader, is a strong Hero, i bold, and fain for booty. jThe people falter not, nor suffer sorrow, who win themselves j this God’s terrific spirit. \ born and law’s protector. cometh to the lesser’s present. |3hall the Immortal sit aloof inactive 1 0 Wondrous Indra, bring us wondrous riches. Thy dear folk, Indra, who present oblations, are, in chief place, thy friends, 0 Thunder-wielder. who slays not, but preserves us. To thee the mighty hymn hath clamoured loudly, and, Maghavan, the eloquent hath besought thee. Desire of wealth hath come upon thy singer : help us then, j Sakra, to our share of riches. Place us by food which thou hast given, 0 Indra, us and the i wealthy patrons who command us. Let thy groat power bring good to him who lauds thee. Ye Gods, preserve us evermore with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXL Indra.

1240THE HYMNS OF [BOOH f

1241Indra, thou settest free the many waters that were encompa&sc Hero, by the Dragon. of thee all things created tremble.

1242Skilled in all manly deeds the God terrifio hath with 1 weapons mastered these opponents* Indra in rapturous joy shook down their castles i he sle them in his might, the Thunder-wielder.

1243No evil spirits have impelled us, Indra, nor fiends, 0 Mightie God, with their devices. approach our holy worship.

1244Thou in thy strength surpassest Earth and Heaven: tl regions comprehend not all thy greatness. With thine own power and might thou slowest Vritra: no f hath found the end of thee in battle.

1245Even the earlier Deities submitted their powers to thy suprer divine dominion. for booty call on Indra.

1246The humble hath invoked thee for protection, thee, Lord great felicity, 0 Indra. gifts like thee hath his defender.

1247May we, 0 Indra, be thy frionds for ever, eagerly, Conquerc yielding greater homage. May, through thy grace, the strength of us who battle qul in the shock the onset of the foeman.

1248Place us by food which thou hast given, 0 Indra, us and wealthy patrons who command us. Let thy great power bring good to him who lauds thee. Gods, preserve us evermore with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXII. In

1249These opponents : according to S&yana, the demons of the air. The t has no noun for ‘ these.’

1250The lewd : those who do not follow Vedio observances, according Y&ska. For a full discussion of the meaning of si^nddevdh see Muir, 0- Texts , IV. 40<f— 411.

1251One who brings gifts like thee: Sftyana interprets differently: ‘be< defender against every overpowering (assailant) like to thee.’ — Wilson, THE RIGVEDA. V 23.] 2$ i let the draught of joy, thy dear companion, by 'which, 0 Lord of Hays, thou slayest foemen, slight thee, Indra, Lord of princely treasures* irk olosely, MaghaVan, the words I utter, this eulogy recited by Vasishtha : ccept the prayers I offer at thy banquet. jar thou the call of the juice-drinking press-stone : hear thou the Brahman’s hymn who sings and lauds thee. ke to thine inmost self these adorations, mow and ne’er forgot the hymns and praises of thee, the Conqueror, and thy strength immortal. iy name I ever utter, Self-Refulgent ! nong mankind many are thy libations, and many a time the pious sage invokes thee. Maghavan, be not long distant from us. my prayers that strengthen. er, in every place, must men invoke thee. ver do men attain, 0 Wonder-Worker, thy greatness, Mighty One, who must be lauded, r, Indra, thine heroic power and bounty. long all Rishis, Indra, old and recent, who have engender- ;d hymns as sacred singers, on with us be thine auspicious friendships. Ye Gods, reserve us evermore with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXIII. Indra.

1252Like barren cows, moreover, swelled the waters : the s sought thy holy rite, 0 Indra. Come unto us as with his team comes Viiyu : thou, th our solemn hymns bestowest booty.

1253So may these gladdening draughts rejoice thee, Indr Mighty, very bounteous to the singer. Alone among the Gods thou pitiest mortals : 0 Hero, thee glad at this libation.

1254Thus the Vasishthas glorify with praises Indra the Poi whose arm wields thunder. Praised, may he guard our wealth in kine and hero Gods, preserve us evermore with blessings. HYNM XXIV”. A home is made for thee to dwell in, Indra : 0 Much-in1 go thither with the heroes. That thou, to prosper us, mayst be our Helper, vouchg wealth, rejoice with draughts of Soma.

1255Indra, thy wish, twice-strong, is comprehended : prei the Soma, poured are pleasant juices. This hymn of praise, from loosened tongue, made p draws Indra to itself with loud invoking.

1256Come, thou Impetuous God, from earth or heaven come holy grass to drink the Soma. Hither to me let thy Bay Horses bring thee to listen 1 hymns and make thee joyful.

1257Come unto us with all thine aids, accordant, Lord c Steeds, accepting our devotions, Fair-h el meted, o’ercoming with the mighty, and lendi the strength of bulls, 0 Indra.

1258As to the chariot pole a vigorous courser, this laud is br to the great strong Upholder. This hymn solicits wealth of thee : in heaven, as ’twere t' e sky, set thou our glory.

1259With precious things. 0 Indra, thus content us: may wei to thine exalted favour. Send our chiefs plenteous food with hero children. Pie us evermore, ye Gods, with blessings.

1260Barren cows : which are fatter than others. %

1261A home : in the sacrificial chamber. Heroes : or. men ; the prieata.l

1262Fair- hd meted : or fair-cheeked, or handsome chinned. I

Maṇḍala IV (Volume II, opening) — HYMN XXVI. Mra.

1263Even thus have they declared him. Famed is Indra as 0 queror, sole distributer of treasures ; Whose many succours come in close succession. May d delightful benefits attend us.

1264Thus, to bring help to men, Vasishtha laudeth Indra, peoples’ Hero, at libation. Bestow upon us strength and Wealth in thousands. Prese us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXVII 1

1265Grant, Indra Maghavan, invoked of many, to these my frier the strength which thou possessest. Thou, Maghavan, hast rent strong places open : unclose us, Wise God, thy hidden bounty.

1266King of the living world, of men, is Indra, of all in vari form that earth containeth. Thence to the worshipper he giveth riches : may he enrich also when we laud him.

1267Maghavan Indra, when we all invoke him, bountiful ei sendeth strength to aid us : Whose perfect guerdon, never failing, bringeth wealth tot men, to friends the thing they covet.

1268Quick, Indra, give us room and Way to riches, and let bring thy mind to grant us treasures, That we may win us cars and steeds and cattle. Preser us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXVIII.

1269All cattle « ; all the strongholds of the demons of drought, the cloudy ties in whieh the rain is imprisoned.

1270Give tit a portion , etc : aid us to capture and carry off the cattle of enemy. TEE JRIQVE&A. W 29.} % thy greatness reaoheth to our invocation, the sages’ prayei [ whioh, Potent God. thou guardest. ^Vhat time thy hand, 0 Mighty, holds the thunder, awful ir . strength thou hast become resistless. k^hat time thou drewest both world-halves together, lik< f heroes led by thee who call each other — kr thou wast borp for strength and high dominion — ther [ e’en the active overthrew the sluggish. making expiation. lur sin that sinless Yaruna discovered, the Wondrous-Wis< hath long ago forgiven. Je will address this liberal Lord, this Indra, that be maj grant us gifts of ample riches, est favourer of the singer’s prayer and praises. Preserve ui I evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXIX. Indra

1271They, verily, were also human beings whom thou wast to hear, those earlier sages. Hence I, 0 Indra Maghavan, invoke thee : thou art our { vidence, even as a Father.

1272We will address this liberal Lord, this Indra, that he ^ grant us gifts of ample riches, Best favourer of the singer’s prayer and praises. Preserve evermore, ye Gods, with blessings. *

Maṇḍala IV (Volume II, opening) — HYMN XXX.

1273Thee, worth invoking, in the din of battle, heroos invoke fray for life and sunlight. 76177 Among all people thou art foremost fighter : give up enemies to easy slaughter.

1274When fair bright days shall dawn on us, 0 Indra, and t shalt bring thy banner near in battle, Agni the Asura shall sit as Herald, calling Gods hithei our great good fortune.

1275Tidne are we, Indra, thine, both these who praise thee i those who give rich gifts, 0 God and Hero. Grant to our princes excellent protection : may they wax and still be strong and happy.

1276We will address this liberal Lord, this Indra, that hei grant us gifts of ample riches, Best favourer of the singer’s prayer and praises. Preservi evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXXI.

1277To him the Bounteous say the laud, and let us glorify, as May do, the Giver of true gifts. and kine, Thou winnest gold for us, Good Lord.

1278Far potent valour : that w, to give us potent valour.

1279Foremoet fighter : caster of the spear, warrior, according to vonlj but the meaning of etnyah is somewhat uncertain. * 1 w 82.] THE RIG VEDA. etithful to thee we loudly sing, heroic Indra, songs to thee : [ark, 0 Good Lord, this act of ours. ive us not up to man’s reproach, to foeman’s hateful calumny : 1 thee alone is all my strength. hou art mine ample coat of mail, my Champion, Vritra-slayer, thou : Jith thee for Friend I brave the foe. ea, great art thou whose conquering might two independent [ Powers confess, fhe Heaven, 0 Indra, and the Earth. o let the voice surround thee, which attends the Maruts on their way, eaching thee with the rays of light. Bt the ascending drops attain to thee, the Wondrous God, in heaven : Let all the folk bow down to thee. tiring to the Wise, the Great, who waxeth mighty, your offer- ings, and make ready your devotion : Po many clans he goeth, man’s Controller. ated prayer and praises : The sages never violate his statutes. him whose anger is resistless : Lud, for the Bays’ Lord, strengthened those he loveth.

Maṇḍala IV (Volume II, opening) — HYMN XXXII.

1280Longing for wealth I call on him, the Thunderer with strong right hand, As a son calleth on his sire,

1281These Soma juices, mixed with curd, have been expressed: Indra here, Come with thy Bay Steeds, Thunder-wielder, to our home, drink them till they make thee glad.

1282May he whose ear is open hear us. He is aBked for wealt will he despise our prayer ? Him who bestows at once a hundred thousand gifts none sh restrain when he would give.

1283The hero never checked by men hath gained his streng through Indra, he Who presses out and pours his deep libations forth, 0 Vi'it slayer, unto thee.

1284When thou dost drive the fighting men together be, th Mighty One, the mighty’s shield. May we divide the wealth of him whom thou hast slain ; brii us, Unreachable, his goods.

1285For Indra, Soma-drinker, armed with thunder, press the Sou juice. Make ready your dressed meats ; cause him to favour us. T1 Giver blesses him who gives.

1286Grudge not, ye Soma-pourers ; stir you, pay the rites, I wealth, to the great Conqueror. the niggard are the Gods.

1287No one hath overturned orstayed the carof him who freely gii The man whom Indra and the Marut host defend comes to| stable full of kine.

1288Indra, that man when fighting shall obtain the spoil, whc strong defender thou wilt be. Be thou the gracious helper, Hero ! of our cars, be thou t helper of our men.

1289His portion is exceeding great like a victorious soldier’s spoi Him who is Indra, Lord of Bays, no foes subdue. He gii the Soma-pourer strength.

1290With the strong right hand : or, giver of good gifts.

1291The mighty's shield : 1 the shield of the mighty (Vasishthas).’ — M. 1 ‘a protection of the Maghavans/ i. e. the institutors of the sacrifice.— Ludi

1292The Oiver blesses him who gives : Indra rewards the liberal worshipper.

1293Comet to a stable full of kine : carries off rich booty. TIIE RWVEDA. W 32;] ft? Make for the Poly Gods a hymn that is not mean, but well- arranged and fair of form. Even many snares and bonds subdue not him who dwells with Indra through his sacrifice. [ndra, what mortal will attack the man who hath his wealth in thee ? in thee, 0 Maghavan. treasures dear to thee, ind may we with our princes, Lord of Tawny Steeds ! pass through all peril, led by thee. most wealth, Thou ever rulest all the highest : in the fray for cattle none resisteth thoe. Thou art renowned as giving wealth to every one in all the battles that are fought. graving protection, all these people of the earth, 0 Much- invoked, implore thy name. [f I, 0 Indra, were the Lord of riches ample as thine own, : should support the singer, God who givest wealth ! and not abandon him to woe. Sach day would I enrich the man who sang my praise, in whatsoever place he were. *o kinship is there better, Maghavan, than thine : a father even is no more. W’ith Plenty for his true ally the active man will gain the spoil. four Indra, Much-invoked, I bend with song, as bends a wright his wheel of solid wood. i mortal wins no riches by unworthy praise: wealth comes not to the niggard churl. I decisive day. ! ike kine unmilked we call aloud, Hero, to thee, and sin* thy praise, ooker on heavenly light, Lord of this moving world, Lord. Indra, of what moveth not. Plenty ; or, Spirit, Boldness.

1294THE HYMNS OF [ BOOR fj

1295None other like to thee, of earth or of the heavens, hath be« or ever will be horn. Desiring horses, Indra Maghavan 1 and kine, as men of mig[ we call on thee.

1296Bring, Indra, the Victorious Ones; bring, elder thou, tl younger host. For, Maghavan, thou art rich in treasures from of old, an must be called in every fight.

1297Drive thou away our enemies, 0 Maghavan : make riches eaj to be won. I Be thou our good Protector in the strife for spoil : Cherish of our friends be thou. and look upon the light.

1298Grant that no mighty foes, unknown, malevolent, unhallow tread us to the ground. With thine assistance, Hero, may we pass through all t‘ waters that are rushing down.

Maṇḍala IV (Volume II, opening) — HYMN XXXIII. Vaaisht

1299With Soma they brought Indra from a distance, over Vaisam from the strong libation. Indra preferred Vasishthas to the Soma pressed by the sod Vayata, Pasadyumna.

1300Bring , Indra, the Victorious Ones : these would be the Marats. ‘ E Indra, bring that (wealth to me) being the junior/— Wilson. ‘ Bring all to those who are good, 0 Indra, be they old or young/— M. Muller. relating his birth and the earlier verses referring to his connexion with 1 Sudis.

1301Hair-knots : kaparda ia the chuda or single lock of hflir left on the 1 at tonsure, which, according to the Scholiast, it was characteristic of Vasishthas to wear on the right of the crown of the head. White-rol white-coloured, according to S&yana. Me : Vasishtha, who is the speake stanzas 1—6. * Von Roth (under the word av) regards Indra as the spea May it not be Sud&s ? ’ — Muir, 0. S. Texts, I. 319, 320, where stanzas 1- are translated. From the grass : the sacred grass laid on the floor of the si ficial chamber.

1302Vaifanta : probably the name of a river. Pdfadyumna : another king' was sacrificing to Indra at the same time as Sud&s. THU HtGTEDA* 33.] SB So, verily, with these he crossed the river, in company with these he slaughtered Bheda. So in the fight with the Ten Kings, Vasishthas l did Indra help Sudas through your devotions. your axle : ye shall not be injured : Since, when ye sang aloud the Sakvari verses, Vasishthas ! ye invigorated Indra. Like thirsty men they looked to heaven, in battle with the Ten Kings, surrounded and imploring. Then Indra heard Vasishtha as he praised him, and gave the Tritsus ample room and freedom. like sticks and staves wherewith they drive the cattle, strip- ped bare, the Bharatas were found defenceless : Vasishtha then became their chief and leader; then widely were the Tritsus’ clans extended. Creatures cast a light before them. Three that give warmth to all attend the Morning. All these | have they discovered, these Vasishthas. lake the Sun’s growing glory is their splendour, and like the sea’s is their un fathomed greatness, 'heir course is like the wind’s. Your laud, Vasishthas, can never be attained by any other. 'hey with perceptions of the heart in secret resort to that which spreads a thousand branches. 'he Apsaras brought hither the Vasishthas wearing the vesture spun for them by Yama. who opposed Sudds. See VII. 18. ukvart verses : hymns of praise in the Sakvarf metre (14 x 4). rUsus .- the tribe of which Sudds was King. Bharatas ; apparently the as the Tritsus. rr J idra is the speaker of the rest of the hymn. ‘ In explanation of this \ quotes a passage from the Sdtydyana Brahman* ; (1) Agni produces a img fluid on the eaith, Vdyu in the air, the Sun in the sky. (2) The • are the Vasus, Rudras, and Adityas. The Sun is ight. (3) Agni, Vdyu, and the Sun each attend the Dawn ’—Muir, whtch spreads * thousand branches: according to Ludwig’s Trans- xne Sun-God is meant ; according to his later view, the reference is to ystic tree sustained by Varuna in the baseless region (I. 24 7). mch overrides grammar, is not satisfactory; • By the wisdom seated in rt the Vasishthas traverse the hidden thousand-branched world, and turasas sit down, wearing the vesture spread out bv Yama.’— WiUn*. $8 THE HYMNS OF [BOOK

1303A form of lustre springing from the lightning wa*t thou, w Varuna and Mitra saw thee. Thy one and only birth was then, Vasishtha, when from stock Agastya brought thoe hither.

1304Born of their love for Urvas*, Vasishtha, thou, priest, art of Varuna and Mitra ; And as a fallen drop, in heavenly fervour, all the Gods thee on a lotus-blossom.

1305He, thinker, knower both of earth and heaven, endowed v many a gift, bestowing thousands, Destined to wear the vesture spun by Yama, sprang from Apsaras to life, Vasishtha.

1306Born at the sacrifice, urged by adorations, both with a © mon flow bedewed the pitcher. Then from the midst thereof there rose up Mana, and the they say was born the sage Vasishtha.

1307He brings the bearer of the laud and Saman : first shall speak bringing the stone for pressing. With grateful hearts in reverence approach him : to you Pratridas, Vasishtha cometh.

Maṇḍala IV (Volume II, opening) — HYMN XXXIV. Visvedc

1308The waters listen as they flow along : they know the origii heaven and eaith.

1309Vasishtha, appears here as an embodiment of lightning, light, or and to have been brought down to men by Agastya who was born in the s; way as Vasishtha. a lotus-blossom : or, according to others, * in the sacred pitcher,’ or wat used in sacrifice. ‘ In the lake.’— Wilson. referred to Muir, 0. S. Texts, I. 821. See M. Muller, Chips, IV. 108, 1 05 Hillebrandt, Varuna und Mitra , 148, 149.

1310The Apsaras : Urvasi.

1311Mdna : said to be another name of Agastya.

1312The hearei' of the laud and Siman : the pressing-stone, which was w during the lecitation of Bacred verses. Pratridas : a name used he designate the Tiitsus. cussed by Geldner ( Vedische Stvdien , II pp. 129—155, criticized by Ludwig, Uther die neuesten Arbeiten auf dem Oebiete der Ryvedaforst pp. 163-167). t&E RtO VEDA. ■V 3*.} ea, the broad waters swell their flood for him : of him strong heroes think amid their foes. st ye for him the coursers to the pole : like Indra Thunderer is the Golden-armed. rouse you, like the days, to sacrifice : speed gladly like a traveller on the way. o swift to battles, to the sacrifice : set up a flag, a hero for the folk. p from his strength hath risen as ’twere a light : it beara the load as earth bears living things. gni, no demon I invoke the Gods : by law completing it, t form a hymn* losely about you lay your heavenly song, and send your voice to where the Gods abide* aruna, Mighty, with a thousand eyes, beholds the paths wherein these rivers run. e, King of kings, the glory of the floods, o*er all that liveth hath resistless sway. ay he assist us among all the tribes, and make the envier*s praise devoid of light. ay the foes’ threatening arrow pass us by : may he put far from us our bodies’ sin. yni, oblation-eater, through our prayers aid us : to him our dearest laud is brought, t jcordant with the Gods choose for our Friend the Waters* Child : may he be good to us. ith lauds I sing the Dragon born of floods : he sits beneath the streams in middle air. B’er may the Dragon of the Deep harm us : ne’er fail this faithful servant’s sacrifice. ) these our heroes may they grant renown : may pious men march boldly on to wealth. fading great hosts, with fierce attacks of these, they burn ;their foes as the Sun burns the earth. h V him : Indra. \e Golden armed : Savitar. mro : a sort of personification of the sacrifice. * An expiatory sacrifice good of) mankind.’— Wilson. me Dr&gon born of floods : Ahibudhnya, or the Dragon of the Deep of [owing stanza ; the regent of the sea of air. they : the Gods. v ; Gods, or Maruta, according to the Scholiast. W THE HYMNS OP [BOOK

1313What time our wives draw near to us, may he, deft-han Tv ashlar, give us hero sons.

1314May Tvashtar find our hymn acceptable, and may Arair seeking wealth, be ours.

1315May they who lavish gifts bestow those treasures : i Rodasi and Varunant listen. May he, with the Varutrls, be our refuge, may bount Tvashtar give us store of riches.

1316So may rich Mountains and the liberal Waters, so may Herbs that grow on ground, and Heaven, And Earth accordant with the Forest-Sovrans, and both World-halves round about protect us.

1317To this may both the wide Worlds lend approval, and Vai in heaven, whose Friend is Indra. May all the Maruts give consent, the Victors, that we i hold great wealth in firm possession.

1318May Indra, Varuna, Mitra, and Agni, Waters, Herbs, T accept the praise we offer. May we find refuge in the Maruts’ bosom. Protect us c more, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXXV. Viaved

1319Auspicious Friends to us be Bhaga, Sansa, auspicious Purandhi and all Riches ; The blessing of the true and well-conducted, and Aryama many forms apparent.

1320Kind unto us be Maker and Sustainer, and the far-reaci Pair with Godlike natures. Auspicious unto us be Earth and Heaven, the Mountain, the Gods’ fair invocations.

1321Aramati : the Genius of Devotion and active piety.

1322VarUtrts : protecting Goddesses.

1323Forest -Sovrans : tall timber trees.

1324Befriend us : »dm no bhavatdm . The indeclinable word fdm, signil happy, auspicious, pleasant, sweet, kind, agreeable, etc., etc., is uaed wit without the verb bhil, in the first thirteen stanzas. 1 have varied the ex sion here and there.

1325Sansa: Prayer or Wish personified. Or it may be NarAsmsa, * Purandhi: Plenty, or Spirit, Boldness personified,

1326Far-reaching Pair ; Heaven and Earth. rtf 35.] the MG VEDA. 39 favour us Agni with his face of splendour, and Varuna and Mitra and the Asvins. i’avour us noble actions of the pious, impetuous VAta blow on us with favour. My invoked, may Heaven and Earth be friendly, and Air's mid-region good for us to look on. ’o us may Herbs and Forest-Trees be gracious, gracious the , Lord Victorious of the region. pe the God Indra with the Vasus friendly, and, with Adityas, \ Varuna who blesseth, jtind, with the Rudras, be the Healer Rudra, and, with the | Dames, may Tvashtar kindly listen. ■ the Stones for pressing. Grass, and blest the Altar. fay the far-seeing Sun rise up to bless us : be the four Quarters of the sky auspicious, auspicious bo the firmly-seated Mountains, auspicious be the Rivers and the Waters. [ay Aditi through holy works be gracious, and may the Maruts, loud in song, be friendly. our life, and Vayu. rasper us Savitar, the God who rescues, and let the radiant [ Mornings be propitious. Auspicious to all creatures be Parjanya, auspicious be the i held s benign Protector. ilay all the fellowship of Gods befriend us, Sarasvatl, with Holy Thoughts, be gracious. sriendly be they, the Liberal Ones who seek us, yea, those I w“° dwell in heaven, on earth, in waters. ; be our horses and our cattle. ! at our invocations. (ay Aja-Ekapad, the God, be gracious, gracious the Dragon ^ofthe^Deep, and Ocean. * Lord Victorious : Indra. ~~ the field's benign Protector: Agni, or Rudra. See IV. 57. 1, ija-hkapdd : the Sun. See VI. 50. 14, and footnote. i rajm the DeeP ; Ahibudhnya, regent of the depth* of the firms-

1327THE HYMNS OF [BOOK | Gracious be he, the swelling Child of Waters, gracious Pfisni who hath Gods to guard her.

1328So may the Rudras, Vasus, and Adityas accept the newhy which we now ure making. May all the Holy Ones of earth and heaven, and the Co offspring hear our invocation.

1329They who of Holy Gods are very holy, Immortal, know Law, whom man must worship, — May these to-day give us broad paths to travel. Preserve evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXXVI. ViBvede

1330The movements of the gliding wind come hither : like co the springs are filled to overflowing. Born in the station e’en of lofty heaven the Bull hath lou bellowred in this region.

1331May I bring hither with my song. O Indra, wise Aryan who yokes thy dear Bay Horses,

1332Cow's offspring : the Maruts. According to von Roth those who are l and live in radiant heaven.

1333Broad paths to travel : perhaps, generally, an easy road to prosperity

1334The seat of Order : ‘the hall of the sacrifice.’ — Wilson. The cattle: of light. called Mitra, ( i . e the friend) calls men to activity. Here so much at leas declared (and the same thing is expressed in nearly the same words in ni places), that the light of day, which awakens life, and brings joy and acti into the world, is the narrower sphere of Mitra’s power ; though, howo Varima is not relegated to the night alone, for he continues to be the 1 and the first.’ — Von Roth, quoted by Muir, 0. S. Texts , V. 70. The mear of indh translated by * lord ’ in this extract, is, in the Veda, rather ‘ stro 'energetic,* and is so given in the St. Petersburg Lexicon, the meaning * b belonging to later literature. The second half of the second line is repea with a variation, from III. 59. 1.

1335The springs : the fountains of rain ; the clouds. The Bull : Parjai God of the raiu-cloud. This region : literally, this udder ; the firmameu TffE MOVE DA. it V 37.] oraoious, with thy noble oar, 0 Hero, him who defeats the wrath of the malicious. i their own place of sacrifice adorers worship to gain long life and win his friendship. G hath poured food on men when they have praised him ; be this, the dearest reverence, paid to Rudra, jming together, glorious, loudly roaring-— Sarasvati, Mother of Floods, the seventh — ith copious milk, with fair streams, strongly flowing, full swelling with the volume of their water ; id may the mighty Maruts, too, rejoicing, aid our devotion and protect our offspring. it not swift-moving Akshara neglect us : they have increas- ed our own appropriate riches. ring yo the great Aramati before you, and Pushan as the Hero of the synod, laga Who looks upon this hymn with favour, and, as ovfr strength, the bountiful Purandhi. ay this our song of praise reach you, 0 Maruts, and Vishnu guardian of the future infant. ay they vouchsafe the singer strength for offspring. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXXVII. Viavedevas.

1336Ye who behold the light of heaven, Ribhukshaus, give our patrons unmolested riches. Drink, heavenly-natured, at our sacrifices, and give us be ies for the hymns we sing you,

1337For thou, 0 Bounteous One, art used to giving, at par treasure whether small or ample. Filled full are both thine arms with great possessions : goodness keeps thee not from granting riches.

1338Indr a, high-famed, as Vaja and Ribhukshan, thougoestw ing, singing to the dwelling. Lord of Bay Steeds, this day may we Vasishthas offer prayers to thee and bring oblations.

1339Thou winnest swift advancement for thy servant, thre hymns, Lord of Bay Steeds, which thou hast favoured. For thee with friendly succour have we battled, and wher Indra, wilt thou grant us riches ?

1340To us thy priests a home, as ’twere, thou givest : when, In wilt thou recognize our praises ? May thy strong Steed, through our ancestral worship, b food and wealth with heroes to our dwelling.

1341Though Nirriti the Goddess reigneth round him, Autui with food in plenty come to Indra. With three close Friends to length of days he cometh, whom men let not rest at home in quiet.

1342Promise us gifts, 0 Savitar : may riches come unto u Parvata’s full bounty. May the Celestial Guardian still attend us. Preserve us e more, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XXXVIII. sat

1343Bounteous One : Maghavan ; Indra.

1344Woi'kiny : 1 the fulfiller { of wishes ).’— Wilson. The first line is some? obscure.

1345Nirriti : the Goddess of Death and Destruction, who has no power! course of Indra bb the Sun. S^ymm's explanation is different: ‘Indra,! upholder of the three regions, whom the divine Nirriti acknowledges as ni whom abundant years pass over, whom mortals detain from his own ah approaches to ( recruit ) his decaying strength.’ — Wilson ; who observes : ‘ explanation is not very clear.’

1346ParvakC s full bounty ; the Genius of mountain and cloud. V 39-] THE RIG VEDA. se up, 0 Savitar whose hands are golden, and hear this man while sacrifice is offered, >reading afar thy broad and wide effulgence, and bringing mortal men the food that feeds them. >t Savitar the God be hymned with praises, to whom the Yasus, even, all sing glory. ireet be our lauds to him whose due is worship : may he with all protection guard our princes. rcn he whom Aditi the Goddess praises, rejoicing in God Savitar’s incitement : rcn he whose praise the high imperial Rulers, Varuna, Mitra, Aryaman, sing in concert. ley who come emulous to our oblation, dispensing bounty, from the earth and heaven, ly they and Ahibudhnya hear our calling : guard us Yarfitri with the Ekadhenus. lis may the Lord of Life, entreated, grant us, — the wealth which Savitar the God possesses. le mighty calls on Bhaga for protection, on Bhaga calls the weak to give him riches. ess us the Vajins when we call, while slowly they move, strong Singers, to the Gods’ assembly, ushing the wolf, the serpent, and the demons, may they completely banish all affliction. jep-skilled in Law eternal, deathless, Singers, 0 Y&jins, help us in each fray for booty. which Gods are wont to travel.

Maṇḍala IV (Volume II, opening) — HYMN XXXIX. Viavedevas.

1347Soft to the tread, their sacred grass is scattered : these go Kings amid the band around them, At the folk’s early Call on Night and Morning, — Vayu, Pushan with his team, to bless us.

1348Here on their path the noble Gods proceeded : in the y firmament the Beauteous decked them. Bend your way hither, ye who travel widely : hear this envoy who hath gone to meet you.

1349For they are holy aids at sacrifices : all Gods approach place of congregation. Bring these, desirous, to our worship, Agni, swift the N tyas, Bhaga, and Purandhi.

1350Agni, to these men’s hymns, from earth, from heaven, br Mitra, Vanina, Indra, and Agni, And Aryaman, and Aditi, and Vishnu. Saras vati be joy and the Maruts.

1351Even as the holy wish, the gift is offered : may he, unsa come when men desire him. Give never-failing ever-conquering riches : with Gods for allies may we be victors.

1352Now have both Worlds been praised by the Vasishthas, holy Mitra, Varuna, and Agni. May they, bright Deities, make our song suprcmest. Pres( us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XL. Viaverli

1353This, dealt from heaven, may both the Worlds vouchsafe and Varuna, Tndra, Aryaman, and Mitra. May Goddess Aditi assign us riches, Vayu and Bhaga m them ours for ever.

1354Strong be the man and full of power, 0 Maruts, whom borne on by spotted coursers, favour.

1355These go like Kings ; according to S&yana, * may the two lords of pec (Vftyu and P&shati) .. appear now.’

1356Our envoy : Agni.

1357Agni : in his own form as a celestial God, not in that of terrestrial & 6 lie, umated : Agni.

1358Their praise : praise of the Gods.

1359Dealt from heaven : or. distributed hv Tlvii nr Dr*iin. THE MOVE DA. V 41.] im, too, Sarasvati and Agni further, and there is none to rob him of his riches. hi& Varuna is guide of Law, he, Mitra, and Aryaman, the Kings, our work have finished. dvine and foeless Aditi quickly listens. May these deliver us unharmed from trouble. j ith offerings I propitiate the branches of this swift-moving God, the bounteous Vishnu. the house that hath celestial viands. le not thou angry here, 0 glowing Pushan, for what Varutri and the Bounteous gave us. ay the swift-moving Gods protect and bless us, and Vata send us rain, who wanders round us. ow have both worlds been praised by the Vasishthas, and holy Mitra, Varuna, and Agni. evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XLI. Bhaga.

1360So may felicity be ours at present, and when the day approach and at noontide ; And may we still, 0 Bounteous One, at sun»t be happy im Deities’ loving-kindness.

1361May Bhaga verily be bliss-bestower, and through him, G<x may happiness attend us. As such, 0 Bhaga, all with might invoke thee ; as such thou our Champion here, 0 Bhaga.

1362To this our worship may all Dawns incline them, and com? the pure place like Dadhikr&van. As strong steeds' draw a chariot may they bring us hithert Bhaga who discovers treasure.

1363May blessed Mornings dawn on us for over, with wealth kine, of horses, and of heroes, Streaming with all abundance, pouring fatness. Preserve evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XLII. Visvede

1364Fair, Agni, is thy long-known path to travel : yoke for juice thy bay, thy ruddy horses, Or red steeds, Hero-bearing, for the chamber. Seated, 1 1 the Deities’ generations.

1365They glorify your sacrifice with worship, yet the glad Pii near them is left unequalled. Bring the Gods hither, thou of many aspects : turn hit! ward Aramati the Holy.

1366The pure place : the chamber of sacrifice. Like Dadhikrdvan : swift Dadhikr&vau, the famous horse, the type and model of racers. {See IV. 3S 40. 1—3.

1367Angirases : llishis so named, according to Sftyana. The Milch-kine: clouds in the watery firmament, with allusion also to the milk and water mi with 'the Soma juice. The stones : the press-stones. SAyana’s explanatio differentXjuay the pious couple, (the Yajamdna and his wife) coujoii appreciate th#4^auty of the sacrifice.'— Wilson.

1368Thy bay , thyfwddy horses : or the Hai its and the Rohits. Red steedi AruBhas. Hero-bearing: carrying the Hero Agni. For the chamber: sacrificial hall ; ‘in thy stable.’— M. Muller.

1369The human priests cannot equal Agni iu efficiency. Aramati : theCta of Devotion. See VII. 3d. 8. jy 43.] THE RIQ VEDA. 47 that time the Guest hath made himself apparent, at ease reclining in the rich man's dwelling, gni, well-pleased, well-placed within the chamber gives to a house like this wealth worth the choosing. ccept this sacrifice of ours, 0 Agni ; glorify it with Indra and the Maruts. ere on our grass let Night And Dawn be seated : bring long- ing Varuna and Mitra hither. hus hath Vasishtha praised victorious Agni, .yearning for wealth that giveth all subsistence. ay he bestow on us food, strength, and riches. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XLIII. Visvedevas.

1370When, rising, to the sacrifice we hasten, awaking Dadhi with adoiations, Seating on sacred grass the Goddess I]a, let us invoke -sage swift-hearing Asvins.

1371While I am thus arousing Dadhikravan I speak to A Earth, and Dawn, and Surya, The red, the brown of Varuna ever mindful : may they i off from us all grief and trouble.

1372Foremost is Dadhikravan, vigorous courser; in forefro the cars, his way he knoweth, Closely allied with Surya and with Morning, Adityas, Angirases, and Vasus.

1373May Dadhikras prepare the way we travel that we may along the path of Order. May Agni hear us, and the Heavenly Army: hear us all Mi Ones whom none deceiveth.

Maṇḍala IV (Volume II, opening) — HYMN XLV. Si

1374Golden, sublime, and easy in their motion, his arms e: unto the bounds of heaven.

1375Dadhikrds : see. IV. 38. 1.

1376Dadhikr&can : a lengthened form of Dadhikras. See IV. 39. 2, a The red , the biown: apparently the horse of Varuna, that is. the Sun, tended. Ever mindful : * who is mindful of his adorers.’ — Wilson. The ng of the word mahsekatth, or mAhschatdh, is uncertain. Von Roth that a colour, dun or yellow, is meant. Ludwig would explain it as ‘ki snares or nooses.’ Grasstnann translates it by, ‘dcs Mondversclieu ‘ who scares away the Moon.’

1377In forefront of the cars : according to S&yana, the chariots of the are intended. But, as Pischel observes ( Vcdische Studient I. 124), E rdvan, the famous racediorse, was for ‘the gentlemen of the turf ’ i" days. It seems probable that DahhikrAvan may have been originally most distinguished racer, glorified and deified by the exaggerated prJ the bards of a people who were passionately fond of chariot- racing. THE RIQVEDA. y 46] ow shall that mightiness of his be lauded : even Sftra yields to him in active vigour. ;ay this Cod Savitar, the Strong and Mighty, the Lord of precious wealth, vouchsafe us treasures, iiy he, advancing his far-spreading lustre, bestow on us the food that feedeth mortals. hese songs praise Savitar whose tongue is pleasant, praise him whose arms arc full, whose hands are lovely, igh vital strength, and manifold, may he grant us. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XLVII. va

1378May the Floods’ Offspring, he whose course is rapid, prol that wave most rich in sweets, 0 Waters, That shall make Indra and the Vasus joyful. This may gain from you to-day, we pious.

1379All-purifying, joying in their nature, to paths of Gods; Goddesses move onward. They never violate the laws of Indra. Present the oil-i offering to the Rivers.

1380Whom Surya with his bright beams hath attracted, and I dug the path for them to travel, May these Streams give us ample room and freedom, serve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XLVIII. Ri

1381May we as Ribhu with your Ribhus conquer strength with strength, as Vibhus with the Vibhus. May Vaja aid us in the light for booty, and helped by Ii may we quell the foeman.

1382For they rule many tribes with high dominion, and com all their foes in close encounter. May Indra, Vibhvan, Vaja, and Ribhukslian destroy by t the wicked foeman’s valour.

1383Now, Deit.es, give us ample room and freedom : be all of] one-minded, our protection. So let the Vasus grant us strength and vigour. Presen evermore, ye Gods, with blessings.

1384Wave of pure refreshment: ‘sweet essence of the earth ; ’ Urmi u here to imply the Soma juice produc* cl from the earth. Wilson. ^

1385All- purifying : stidpavitrdh ; literally, with a hundred, that is, coun means of purification. The Goddesses : the divine W.tters.

1386Vdjas and Ribhukshans : ye three, Ribhu, Vibhvan, and Vftja.

1387The meaning is, may we be as powerful as Ribhu, as mighty as tb pany of the Vibhus (another name of the Ribhus). SAyaua explains n great, and vibhvah as powerful. In the fight for booty : rffjasltuu ; a f the word and name vftja, ...

1388The Vasus : according to SAyana, vdsavah here is an epithet or /P understood ; ‘ the exalted (Ribhus).’— Wilson. N 50.] THE RIG VEDA. 51 • | HYMN XLIX. Waters. pRTH from the middle of the flood the Waters — their chief jthe Sea — flow cleansing1, never sleeping. Ira, the Bull, the Thunderer, dug their channels : here let ; those Waters, Goddesses, protect me. Waters which come from heaven, or those that wander dug from the earth, or flowing free by nature, & right, purifying, speeding to the Ocean, here let those Waters, Goddesses, protect me. hose amid whom goes Varuna the Sovran, he who discri- minates men’s truth and falsehood — [stilling meath, the bright, the purifying, here let those Waters, Goddesses, protect me. »ey from whom Varuna the King, and Soma, and all the Deities drink strength and vigour, ley into whom Vaisvanara Agui entered, here let those Waters, Goddesses, protect me.

Maṇḍala IV (Volume II, opening) — HYMN L. Various Deities.

1389The steep declivities, the valleys, and the heights, the nels full of water, and the waterless — May those who swell with water, gracious Goddesses, afflict us with the Sipada disease, may all the river* us free from Simidd.

Maṇḍala IV (Volume II, opening) — HYMN LI. i

1390Let Aditi rejoice and the Adityas, Varuna, Mitra, Arj most righteous. May they, the Guardians of the world, protect us, f show favour, drink this day our Soma.

1391All Universal Deities, the Maruts, all the Adityas, y( all the Riblius, Indra, and Agni, and the Asvins, lauded. Preserve us more, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LII.

1392May Varuna and Mitra grant this blessing, our Gua shelter to our seed and offspring. Let ns not suffer for another’s trespass, nor do the thii ye, 0 Vasus, punish.

1393The ever-prompt Angirases, imploring riches from Savi God, obtained them. So may our Father who is great and holy, and all tin accordant, grant this favour.

Maṇḍala IV (Volume II, opening) — HYMN LIII. Heaven an-

1394Universal Deities : vi§ve devfh ; the All-Gods. Lauded : the sei incomplete, the substantives in the nominative case having no verb.

1395Being : really and truly being, rich, powerful, and distinguished.

1396Our Father: Varuna, the father of Vasish^ha j or Savitar, or 1 may be intended. THE RIO VEDA. ' 55.] jth newest hymns set in the seat of Order, those the Two parents, born before all others, jne, Heaven and Earth, with the Celestial People, hither to [is, for strong is your protection. bt, Heaven and Earth, ye hold in your possession full many jt treasure for the liberal giver. tnt us that wealth which comes in free abundance. Preserve s evermore, ye Gods, with blessings. | HYMN LTV, VAstoshpati. Knowledge us, 0 Guardian of the Homestead : bring no lisease, and give us happy entrance. Ute’er we ask of thee, be pleased to grant it, and prosper Ihou our quadrupeds and bipeds. Rector of the Home, be our promoter : increase our wealth |n kine and steeds, 0 Indu. jy we be ever-youthful in thy friendship : be pleased in us is in his sons a father. kugh thy dear fellowship that bringeth welfare, may we be Victors, Guardian of the Dwelling ! itect our happiness in rest and labour. Preserve us Ivcrmorc, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LV. V4toshpati.

1397Be on thy guard against the boar, and let the boar bewai thee. At fndra’s singers barkest thou ? Why dost thou seel terrify us ? Go to sleep.

1398Sleep mother, let the father sleep, sleep dog and master oi house. Let all the kinsmen sleep, sleep all the people who are r< about.

1399The man who sits, the man who walks, and whosoever ] on us, Of these we closely shut the eyes, even as we closely shut house.

1400The Bull who hath a thousand horns, who rises up from the sea, — By him the Strong and Mighty One we lull and maki people sleep.

1401The women sleeping in the court, lying without, or stret on beds, The matrons with their odorous sweets— these, one am we lull to sleep.

Maṇḍala IV (Volume II, opening) — HYMN lVJ. M

1402Verily no one knoweth whence they sprang : they, and only, know each other’s birth.

1403They strew each other with their blasts, these Hawks: strove together, roaring like the wind.

1404This and the three following Btanzas form a lull.iby or sleep-song, bably sung as a charm by a lover on a secret visit to his love. ^

1405The Bull who hath a thousand homs : the Son, wh'-we setting bnuj time of rest and sleep ; or j>eihaps the starry heaven is intended

1406With their odoiws sweets : wearing garlands of fragiant flowers mi: occasions, according to Sayana : ‘decoiatcd with holiday perfumes. \ According to a legend mentioned by Sayana, Vasishtha having fasted fo days was entering the house of Vanina in hope of food, when the wat set upon him and was put to sleep by the repetition of the last four which are to be recited on simikir occasions by thieves and house-bi< See Wilson’s note. The hymn has been discussed by Aufrecht, h Studien , IV. 337f, and by Lanman, Sanskrit Header, p. 370.

1407They strew each other with their blasts : the meaning of uncertain. ‘ They go together by their own pure paths.’ -Wilson plucked each other with their beaks i?)— M. Muller. ‘They bestrei other with light.’— Grassmimn. ‘They scatter dust over each other besoms.’— Roth. I follow Professor Ludwig. The meaning appears to i the Hawks or rapid Maruts are so crowded in their onward sweep in* in front feel the quick breath of those who follow. Similarly (VIIl.j the crowded Maruts are likened to cattle who lick each other’s heads or i THE RIO VEDA. r MJ S6 gage was he who knew these mysteries, what in her udder mighty Prisni bore. ,er victorious, through the Maruts, be this band of Heroes, nursing manly strength, )st bright in splen lour, fleetest on their way, close-knit to glory, strong with varied power. a, mighty is your power and firm your strength : so, potent, with the Maruts, bo the band, kht is your spirit, wrathful are your minds : your bold iroop’s minstrel is like one inspired. er avert your blazing shaft from us, and let not your dis- pleasure reach us here. ur dear names, conquering Maruts, we invoke, calling aloud dll ve are satislied. jll-armed, impetuous in their haste, they deck themselves, fclieir forms, with ornaments of gold. re, Maruts pure yourselves, are your oblations : to you, the pure, pure sacrifice I offer. Law they came to truth, the Law’s observers, bright by ;heir birth, and pure, and sanctifying, nr rings, 0 Maruts, rest upon your shoulders, and chains >f gold are twined upon your bosoms. laming with drops of rain, like lightning-flashes, after your vont ye whirl about your weapons. .do in the depth of air spread forth your glories, far, most adorable, ye bear your titles. ruts, accept this th msandfolcl allotment of household lacrifice and household treasure. Mar its, ye regard the praise recited here at this mighty finger’s invocation, uchsafe us quickly wealth with noble heroes, wealth which no man who hateth us may injure. wt in her udder: according to S&yani, what beings (Maruts, etc.) P;Lni bore at her udder or in the firmament. inakmg of the trees are like the varied intonations of a leciter of praises, las explanation.’ — Wdson. La n man translates differently: Clear is ustling. Your hearts are wrathful as the wild onward-rush of a doughty \ V°ur titles : you make yourselves known. ‘You send down pers) that beat down (the dust).’— Wilson. Nfimdni, names, according ?a, means waters, because they bend down the dust, pdnsHti namayantit THE IIYMNS OF [BOOK J

1408The Maruts, fleet as coursers, while they deck them], youths spectators of a festal meeting, Linger, like beauteous colts, about the dwelling, like friskj calves, these who pour down the water.

1409So may the Maruts help us and be gracious, bringing f, room to lovely Earth and Heaven. Far be your bolt that slaycth men and cattle. Ye Vas: turn yourselves to us with blessings.

1410The priest, when seated, loudly calls you, Maruts, praising song your universal bounty. He, Bulls ! who hath so much in his possession, free ft duplicity, with hymns invokes you.

1411These Maruts bring the swift man to a stand-still, j strength with mightier strength they break and humble These guard the singer from the man who hates him and their sore displeasure on the wicked.

1412These Maruts rouse even the poor and needy : the Vasusl him as an active champion. Drive to a distance, 0 ye Bulls, the darkness : give us i store of children and descendants.

1413Never, 0 Maruts, may we lose your bounty, nor, enr-to Lords ! be hindmost when ye deal it. Give us a share in that delightful treasure, the genii wealth that, Bulls ! is your possession.

1414What time the men in fury rush together for running strei: for pastures, and for houses, Then, 0 ye Maruts, ye who spring from Rudra, be our pro tors in the strife with foemen.

1415Full many a deed ye did for our forefathers worthy of In which, even of old, they sang you. The strong man, with the Maruts, wins in battle, the char, with the Maruts, gains the booty.

1416Ours, 0 ye Maruts, be the vigorous Hero, the Lord Divine men, the strong Sustaincr, With whom to fair lands we may cross the waters, and di in our own home with you beside us.

1417May Indra, Mitra, Varuna and Agni, Waters, and Plants,1 Trees accept our praises. May we find shelter in the Maruts’ bosom. Preserve us e more, yo Gods, with blessings. j 24 The Lord Divine: literally, the Asura. We may cross the watert Maruts are besought to favour an expedition for the acquisition of tie men t a on the further side of a river. V 58.J THE RIQVEDA.

Maṇḍala IV (Volume II, opening) — HYMN LVIII. Maruts.

1418Yea, your birth, Maruts, was with wild commotion, ye who move swiftly, fierce in wrath, terrific. light fears at your coming.

1419Give ample vital power unto our'princes : lot our fair praises gratify the Maruts. As the way travelled helpeth people onward, so further us with your delightful succours.

1420Your favoured singer counts his wealth by hundreds : the strong steed whom ye favour wins a thousand. The Sovran whom ye aid destroys the foeman. May this your gift, ye Shakers, be distinguished.

1421I call, as such, the Sons of bounteous lludra : will not the Maruts turn again to us-ward ? Swift Ones to forgive us.

1422This eulogy of the Bounteous hath been spoken : accept, ye Maruts, this our hymn of praises. Ye Bulls, keep those who hate us at a distance. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LIX. Maruts.

1423Through your kind favour, Gods, on some auspicious day, the worshipper subdues his foes. That man increases home and strengthening ample food who brings you offerings as ye list.

1424Vasishtha will not overlook the lowliest one among you all. 0 Maruts, of our Soma juice effused to-day drink all of you with eager haste.

1425Your succour in the battle injures not the man to whom ye, Heroes, grant your gifts.

1426From depth 8 of earth and sky : nlrriti here is said to be synonymous with hh&mi , earth, and avansi, the unsupported, with antariksha , firmament. But nlrriti, Death, Destruction, as identified with bh&mi, may be the Prithivi of the atmosphere (see V. 84.), which must originally have been considered to be the place of departed spirits.

1427Each looker on the light: vhtvah svardrxk: according to S&yana, every tree.

1428Injures not : a litotes for, is of the greatest advantage to. THE RIO VEDA. | HYMN 59. j May your most recent favour turn to us again. Come quickly, ye who fain would drink.

1429Come hitherward to drink the juice, 0 ye whose bounties give you joy. to any place but this.

1430Sit on our sncred grass, be graciously inclined to give the wealth for which we long, To take delight, ye Maruts, Friends of all, with Sv&ha, in sweet Soma juice.

1431Decking the beauty of their forms in secret the Swans with purple backs have flown down hither. Arouud me all the Company hath settled, like joyous Heroes glad in our libation.

1432Maruts, the man whose wrath is hard to master, he who would slay us ere we think, 0 Vasus, May he be tangled in the toils of mischief ; smite ye him down with your most flaming weapon. you, To help us, ye who slay the foe.

1433Sharers of household sacrifice, come, Maruts, stay not far away, That ye may help us, Bounteous Ones.

1434Here, Self-strong Maruts, yea, even here, ye Sages with your sunbright skins ! I dedicate your sacrifice.

1435Tryambaka we worship, sweet augmenter of prosperity. As from its stem the cucumber, so may I be released from death, not reft of immortality.

1436Whose bounties give yon joy : or follow each other closely, and are ever fre.-h and ready.

1437Svdhd : an exclamation, like Ave ! or Hail ! used in making oblations to the Gods.

1438With purple backs : nflaprishthlh : cf. Horace’s * purpurei olores.*

1439Mischief : or one of the malicious spirits called Diuhs.

1440Tryambaka : a name of Rudra. diceet : according to SAyana, sugdndhim, Bweet-smelling, means here, * whose fame is fra$p»nfc.’ ‘ The verse occurs in the htjur-Veda, 6 30, and is, in some instances, differently interpreted ; TVyaw is tei med netrntvayopetam Jiudram, the triocular Rudra: sugundhim , divyagandhopeiam, of celestial fragrance : the urvdruka is said to mean the hind hit [fruit of the jujube- tree], which, when ripe, falls of itself fiom its stalk. — Wilson. eo THE HYMNS OF [BOOK VII.

Maṇḍala IV (Volume II, opening) — HYMN LX. Mitra-Varuna.

1441Looking on man, 0 Vanina and Mitra, this Sun ascendeth up by both the pathways, Guardian of all things fixt, of all that moveth, beholding good and evil acts of mortals.

1442He from their home hath yoked the Seven gold Coursers who, dropping oil and fatness, carry Surya. creatures like a herdsman.

1443Your coursers rich in store of sweets have mounted : to the bright ocean Surya hath ascended, For whom the Adityas make his pathway ready, Aryaman, Mitra, Varuna, accordant.

1444For these, even Aryaman, Varuna, and Mitra, are the chas- tisers of all guile and falsehood. home of Law Eternal.

1445These, Mitra, Varuna, whom none deeeiveth, with great power quicken even the fool to wisdom, And, wakening, moreover, thoughtful insight, lead it by easy paths o’er grief and trouble.

1446They ever vigilant, with eyes that close not, caring for heaven and earth, lead on the thoughtless. expanse may they conduct us.

1447When Aditi and Varuna and Mitra, like guardians, give Sudas their friendly shelter, Granting him sons and lineal succession, let us not, bold ones ! move the Gods to anger. is the deity of the first stanza.

1448Sinless: Sdyana makes dnrfydh ^andyasah : ‘ declare the truth... that wc are void of sin.’— Wilson. But this seems forced, and the implied meaning <>£ the poet is clear enough if the word is taken in its u.sual signification.

1449Both the pathicays : near the earth and high in the firmament.

1450Mitra , Varuna: and Aryaman, understood : the verbs are in the plural.

1451Bold ones : the warning is addressed to the people of Sudds, who has been ntnnlinna/! !n 1 n <V KvmrU 1IYMN 61.1 THE RIG VEDA.

1452May he with offerings purify the altar from any stainB of Varuna’s reviler. Aryaman save us from all those who hate us : give room and freedom to Sudas, ye Mighty.

1453Hid from our eyes is their resplendent meeting: by their mysterious might they hold dominion. ness of your power have mercy.

1454He who wins favour for his prayer by worship, that he may gain him strength and highest riches, That good man’s mind the Mighty Ones will follow : they have brought comfort to Ins spacious dwelling.

1455This priestly task, Gods ! Varuna and Mitra ! hath been per- formed for you at sacrifices. Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXI. Mitra-Varuna.

1456The holy sage, renowned afar, directeth his hymns to yon, 0 Varuna and Mitra,— He whose devotions, sapient Gods, ye favour so that ye fill, as ’twere, with power his autumns.

1457From the wide earth, 0 Varuna and Mitra, from the great lofty heaveu, ye, Bounteous Givers, Have in the fields and houses set your warders who visit every spot and watch unceasing.

1458I praise the strength of Varuna and Mitra : that strength, by mightiness, keeps both worlds asunder. fice makes his home enduring.

1459May he : Agni may be intended. Varuna' s revile)' : those who speak evil of princes like Suchts, Vuruna being the king’s prototype — Ludwig.

1460Their resplendent mutiny : that of Mitra, Varuna, and Aryaman.

1461Have bronyht comfort to his spacious dwelling: ‘ bestow a spacious man- si011 for a dwelling upon him.’— Wilson. <52 THE HYMNS OF [BOOK VIl

1462Steers, all infallible are these your people in whom no wondrou thing is seen, no worship. Guile follows close tho men who are untruthful : no secrets may be hidden from your know ledge.

1463I will exalt your sacrifice with homage : as priest, I, Mitra VaruLci, invoke you. May these new hymns and prayers that I have fashionec delight you to the profit of the singer.

1464This priestly task, Gods ! Varuna and Mitra ! hath been per formed for you at sacrifices. Convey us safely over every peril. Preserve us evermore, yi Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LX II. Mitra- Varuna

1465So hast thou mounted up before us, Surya, through these ou praises, with fleet dappled horses. Declare us free from all oflence to Mitra, and Varuna, anc Aryarnan, and Agni.

1466May holy Agni, Varuna, and Mitra send down their riches upon us in thousands. when we laud them, grant us all our wishes. 4 0 undivided Heaven and Earth, preserve us, us, Lofty Ones your nobly-born descendants. Let. us not anger V.iruna, nor Vayu, nor him, the dearest Friend of mortals, Mitra.

1467Stretch forth your arms and let our lives be lengthened with fatness dew the pastures of our cattle. Ye Youthful, make us famed among the people : hear, Mitn Varuna, these mine invocations.

1468This stanza is difficult. Sfty ana’s interpretation as given by Wilson is ‘ Unperplexed, all-pervading showerers (of benefits), these piaises are for you, in which nothing surprising, no adoration (woithy of you), is beheld: tho iir sincere commendations of men serve as offences : eulogies of you, although offered in secret are not unappreciated.’ The version of the Seventy Hyvnisit somewhat ns follows : ‘ All your avenging spirits, 0 ye Mighty, follow unerr iugly the sinner’s traces. They have no «dgn that men may mark, no figure Naught is so secret that ye fail to know it.’ This latter involves a slight alteration of the text. I prefer Ludwig’s interpretation, although it is n°' absolutely convincing. A 7V» th* m *fUtt ft f the t Inn • baa Veiiitrh* StiLtlipn I. 43. THE RIQVEDA. .68 rjYMN 64 ]

1469Now Mitra, Varuna, Aryaman vouchsafe us freedom and room, for us and for our children. May we find paths all fair and good to travel. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXI1I. Mitra-Varuna.

1470Surya’s great ensign, restless as the billow, that urgeth men to action, is advancing ; Onward he still would roll the wheel well-rounded, which Etasa, harnessed to the car-pole, movcth.

1471Refulgent from the bosom of the Mornings, he in whom singers take delight asccndeth. not the universal statute.

1472Golden, far-seeing, from the heaven he riseth : far is his goal, he hasteth on resplendent. Men, verily, inspirited by Surya speed to their aims and do the work assigned them.

1473Where the Immortals have prepared his pathway he flieth through the region like a falcon. when the Sun hath risen.

1474Now Mitra, Yaruna, Aryaman vouchsafe us freedom and room, for us and for our children. evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LX I Y. Mitra-Varuna.

1475Elam : or, the bright or dappled steed ; one of the horses of the Sun.

1476Breaketh not : faithfully observes and supports. the hymns of [BOOK VII, , May ft. to. Cod, and V«w - “ bj “» - <***. “■ « j It 2S r iu •1,lr“’ ,,h° »T.,3i'S3?!w“1I .\Iitra i y. King.. ».k. tU » —< ** *££&£$!**, “k* tl">"sht “d ,pirit' p"”"' 11a evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXV. Mitra Vuruiu

1477For they are Asuras of Go Is, the friendly : make, both of you, our lands exceeding fruitful, May we obtain you, \aruna and Mitra, wheicvcr Heaven and Earth and days may bless us.

1478Bonds of the sinner, they bear many nooses ; the wicked mortal hardly may escape them. a boat o’er waters.

1479Como, taste our offering, Varuna and Mitra : bedew our pasture with sweet food and fatness. fair celestial water.

1480ThQ second half of the stanza is obscure. The meaning appeals tube that even our foes, the godless who oiler no sacrifices, shall envy the pro* peri tv which we enjoy through the liberality of Sudds, and shall wish to fo low our example, to sacrifice to the Gods and to enjoy their protection and the blessings which they send.

1481This cxr: this care fully* formed hymn which goes, like a chariot, to the Gods.

1482To Vdyu : who receives the first draught of Soma juice at the morning 62 16. See von Bradke, Dyaus Asura, 8 5,

1483Power Divine: asuryhm : Asurahood. Whose : refers to Mitra and Varuna.

1484Antras of Goils : the high or ruling Gods of all the deities.

1485Bonds : binders. Many nooses : * Your guiles, ye Holy Ones, to quell op1 pressor*, your snares spread out against the foe, Adityas’ (II. 27. 16). THE RIO VEDA. YM& . To you this laud, 0 Varuna and Mitra, is offered, like bright Soma juice to Vayu. . . us evermore, yo Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXVI. Mitra- Varuna.

1486The Two exceeding wise, the Sons of Dakslia, whom the Gods ordai’-ed For lordship, excellently great.

1487Such, Guardians of our homes and us, 0 Mitra- Varuna, fulfil The thoughts of those who sing your praise.

1488So when the Suu hath risen to-day, may sinless Mitra, Arya- man, Bhaga, and Savitar send us forth.

1489May this our home be guarded well : forward, ye Bounteous, on the way, Who bear us safely o’er distress. The Kings who lule a vast domain.

1490Soon as the Sun h ith risen, to you, to Mitra-Varuna, I sing, And Aryaman who slays the foe.

1491With wealth of gold may this my song bring unmolested power and might, And, Brahmans, gain the sacrifice.

1492May we bo thine, God Varuna, and with our princes, Mitra, thine : Food and Heaven’s light will we obtain. p Many are they who strengthen Law, Sun-eyed, with Agni for their tongue,

1493Sons of Dakslia • see VI. 50. 2. For lordship : literally for Asurahood.

1494Sinless: S&yana heie, as in VII 60. 1. takes andf/dh ns = andgamh, bo tkat, according to his interpretation, the translation would be : may Savitar, Mitra, Aryaman, and Bhaga send us sinless forth.

1495Aditi is out of place here, as there is no copulative in the text : whose mother is Aditi, seems to be intended.

1496And , Brahmans , gain the sacrifice : the exact meaning is uncertain : ‘May t (be effective), Bages, for the fulfilment of (the objects of) the sacrifice.’ — r> llson. M [BOOK VII. They who direct the three great gatherings with their thoughts, yea, all things with surpassing might. night, sacrifice and holy vers«, Vanina, Mitra, Aryaman, the Kings, have won dominion which none else may gain.

1497So at tba rising of the Sun we think of you wit yittm Evenas ' Varuna, Mitra, Aryaman deserve: ye are the chariot- eei*s of Law. . .

1498True to Law, born in Law, the strengthened of Law, terrible, haters of the false, In their felicity which gives the best defence may we men and our princes dwell.

1499Uprises, on the slope of heaven, that marvel that attracts the sight, . . to sec.

1500Lord of each single head, of fixt and moving things, equally through the whole expanse, The Seven sister Bays bear Surya on h.s car, to bring m wealth and happiness.

1501A hundred autumns may we see that bright .ye, o or am ed, arise : A hundred autumns may we live.

1502Infallible through your wisdom, come hither, resplendent Varuna, And Mitra, to the Soma draught.

1503Come as the laws of Heaven ordain, Varuna, Mitra, void a Pilssnear and drink the Soma juice.

1504Come, Mitra, Varuna, accept Heroes, our sacrificial gift : Drink Soma, ye who strengthen Law. •*"“¥*£• ,T,he *'**** “ ”0t d* Ludwig U of opinion that the three castes are intended. Varuna, Mitra, and Aryaman' are supreme. IS Sister Bays : the Harits. See IV. 6. 9; 13. 3. ryjfN «7J THE MOVED A. 67

Maṇḍala IV (Volume II, opening) — HYMN LXVII. Asrins.

1505Brightly hath Agni shone by us enkindled : the limits even of darkness wore apparent. Eastward is seen the Banner of the Morning, the Banner born to give Heaven’s Daughter glory.

1506With hymns the deft priest is about you, Asvins, the eloquent priest attends you now, N&satyas. Come by the paths that ye are wont to travel, on car that finds the light, laden with treasure.

1507When, suppliant for your help, Lovers of Sweetness ! I seek- ing wealth call you to our libation, Hither Ward let your vigorous horses bear you : drink ye with us the well-pressed Soma juices.

1508Bring forward, Asvins, Gods, to its fulfilment my never-weari- ed prayer that asks for riches. Vouchsafe us all high spirit in the combat, and with your powers, 0 Lords of Power, assist us. genial vigour, ne’er to fail us. So may we, strong in children and descendants, go, wealthy, to the banquet that awaits you. ’twere an envoy sent for friendship. Come unto us with spirits free from anger, in homes of men enjoying our oblation. Rivets hath your chariot travelled. Yoked by the Gods, your strong steeds rtevet Weary White speeding forward at the pole they bear you. Exhaust! ess be your bounty to our princes who with their wealth incite the gift of riches, Who further friendship with their noble natures, combining wealth in kino with wealth ;n hdrses. T Much-desired: ‘adorable/ — Wilson. f Incite the gift of riches : move the Gods to give riches in return. friendship ; or, st kinsman, meaning, apparently, the priest

1509THE HYMNS OF [BOOK Vlt,

1510Now hear, 0 Youthful Twain, mine invocation: come, Afivins, to the home where food aboundeth. Vouchsafe us wealth, do honour to our nobles. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LX VIII. As vim

1511The gladdening juices stand prepared before you : come quick* Iy and partake of mine oblation. Pass by the calling of our foe and hear us.

1512Your chariot with a hundred aids, 0 Asvins, beareth you swift as thought across the regions, Speeding to us, 0 ye whose wealth is Surya.

1513What time this stone of yours, the Gods’ adorer, upraised, sounds forth for you as Soma-presscr, Let the priest bring you, Fair Ones, through oblations.

1514The nourishment ye have is, truly, wondrous : ye gave there- of a quickening store to Atri, Who, being dear to you, receives your favour.

1515That gift, which all may gain, ye gave Chyavana, when he grew old, who offered you oblations, When ye bestowed on him enduring beauty.

1516What time his wicked friends abandoned Bhujyu, 0 Asvins, in the middle of the ocean, Your horse delivered him, your faithful servant.

1517Whose wealth is SHn,<U having KAryft for your possession or -trenail* Surya, the daughter of the Sun. is the consort of the Asvms. See 1. 116. 1/,

1518The Gods' adorer: ilevay/th: literally, turning or going to the Gods, in asmuch as it is employed in prepat ing the Soma juice. Ihe priest: here, perhaps, the pressing stone. (

1519A auickeninq store : the moaning of mdhithvantam , which does not occu elsewhere, is uncertain. According to Sdyana it means a pit or cavern . J liberated Atri from the cavern, or, literally, ye separated the cavern from AW For the legend, see I. 116. 12.

1520Which all may gain: which you Asvins are ready to grant to ©verf worshipper who needs it. For the story of Ghyavdna seel. 116. 10, 13; 118.6. ,

1521Bhujyu : see Vol. I , Index. Your horse : tliis meaning is suggested von Roth for the uncertain word arM, which generally appears to«£ hostile or illiberal ' ut may perhaps stand in this passage for arva, a wora signifying hor e. sfe I. Ilf 14 With horses b. own of hue that fl* with »wit't wings ye Lwu^lit back Bhujyu from the sea of billows, bee VII. Off. 7. hymn 60.] Tffit MQVBDA. 6ft S Ye lent your aid to Vfika when exhausted, and listened when invoked to Sayu’s calling. strengthened with your strength the barren.

1522With his fair hymns this singer, too, extols you, waking with glad thoughts at the break of morning. May the cow nourish him with milk to feed him. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN IAIX Asvins.

1523Let it approach, yoked by the will, three-seate 1, extending far and wide o’er fivefold beings, Whereon ye visit God-adoring races, bending your course whither ye will, 0 Asvins.

1524Renowned, with noble horses, come ye hither : drink, Wond- rous Pair, the cup that h >lds sweet juices. Your car whereon your Spouse is wont to travel marks with its track the farthest ends of heaven.

1525When night was turning to the grey of morning the Maiden, Surya’s Daughter, chose your splendour When with your power and might yc aid the pious he comes through heat to life by your assistance, o 0 Chariot-borne, this car of yours invested with rays of light comes harnessed to our dwelling. Herewith, 0 Asvins, while the dawn is breaking, to this our sacrifice bring peace and blessing, f) Like the wild cattle thirsty for the lightning, Heroes, come nigh this day to our libations. worshippers detain you.

1526Vrika : liter.illy wolf, or robber. Some man so named seems to be meant. &'.»/« : see I. 118 8; VI 13. 5.

1527Thu singer: the Rishi Vasishtha. The cow : that is brought to supply the milk required for libations.

1528Fivefold beings: ‘ sarvaprdnhwh* all living beings, says S&yana.

1529Your Spouse : SuryA, daughter of the Sun.

1530Chose your splendour : seel. 116. 17.

1531Thirsty for the lightning : which immediately precedes, or accompanies, the raiu they long for.

1532THE HYMNS OF {BOOR Vlf,

1533Bhujyu, abandoned in the midst of ocean, ye raised from out the water with your horses, Uninjured, winged, flagging not, undaunted, with deeds of wonder saving him, 0 Asvins,

1534Now hear, 0 Youthful Twain, mine invocation : come, Asvins, to the home where food aboundeth. Vouchsafe us wealth, do honour to our nobles. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXX. Asvins.

1535This most delightful eulogy awaits you : in the man's house drink-offering hath been heated, Which bringeth you over the seas and rivers, yoking as 'twere two well-matched- shining horses.

1536Whatever dwellings ye possess, 0 Asvins, in fields of men or in the streams of heaven, Resting upon the summit of the mountain, or bringing food to him who gives oblation,

1537Delight yourselves, ye Gods, in plants and waters when Rishia give them and ye find they suit you. to former generations.

1538Asvins, though ye have heard them oft aforetime, regard the many prayers which Rishis offer. Come to the man even as his heart desireth : may we enjoy your most delightful favour.

1539Come to the sacrifice offered yon, Nasatyas, with men, obla- tions, and prayer duly uttered. Come to Vasishtha as his heart desireth, for unto you these holy hymns are chanted.

1540Horses : not in the text, but supplied by S&yanaand obviously understood. See preceding hymn, 7, note.

1541This place : the altar.

1542Drink-offering : gharn^a : the libation of hot milk ; or, the caldron in which it is prepared.

1543Ye have looked back to former generations: S&yapa explains yugStni diffe- rently : ‘ (favour us) as you have favoured former couples [». e. sacrifices W their wives].’— Wilson. Tin man : the institutor of the sacrifice. TBB R1QVEDA . jyyfW

1544This is the thought, this is -the song, 0 Aevins ; accept this hymn of ours, ye Steers, with favour, ftiay these our prayers addressed to you come nigh you. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXI. Asvins.

1545Bearing rich treasure in your car, 0 Asvins, come to the mortal who presents oblation. day and night preserve us.

1546May your strong horses, seeking bliss, bring hither your chariot at the earliest flush of morning. With coursers yoked by Law drive hither, Asvins, your car . whose reins are light, laden with treasure.

1547The chariot, Princes, that conveys you, moving at daylight, triple-seated, fraught with riches, Even with this come unto us, Nasatyas, that laden with all food it may approach us.

1548Ye freed Chyavaua from old age and weakness : ye brought the courser fleet of foot to Pedu. Ye rescued Atri from distress and darkness, and loosed for Jahusha the bonds that bound him.

1549This is the thought, this is the song, O Asvins : accept this hymn of ours, ye Steers, with favour. May these our prayers addressed to you come nigh you. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXI1. Asvins.

1550Come with the Gods associate, come ye hither to us, N&satyas, with your car accordant. Twixt you and us there is ancestral friendship and common kin : remember and regard it.

1551The Red : the Sun. The arrow : of disease and death.

1552Seeking bliss : for men. arance, heralded by the Alvins or Gods of Twilight, of the departed Sun pears to be symbolized in all these legends.

1553Tffti ItYMtfS OF [BOOK F/|

1554Awakened are the songs that praise the Asvins, the kindred prayers and the Celestial Mornings. Inviting those we long for, Earth and Heaven, the singer calleth these Nasatyas hither.

1555What time the Dawns break forth in light, 0 Asvins, to you the poets otter their devotions. with the kindled fuel.

1556Come from the west, come from the east, Nasatyas, come, As- vins, from below and from above us. us evermoro, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXIII. Asvina

1557And, 0 Nasatyas, man’s dear Priest is seated, who brings to sacrifice and offers worship. Be near and taste the pleasant juice, 0 Asvins : with food, I call you to the sacrifices.

1558We choosing you, have let our worship follow its course : ye Steers, accept this hymn with favour. Obeying you as your appointed servant, Yasishtha singing hath with lauds aroused you.

1559And these Two Priests come nigh unto our people, united, demon-slayers, mighty-handed. The juices that exhilarate are mingled. Injure us not, but come with happy fortune.

1560Come from the west, come from the east, NAsatyas, come, As- vins, from below and from above us. us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXX1V. Asvins. i

1561The Fivefold People : the five Aryan tribes. See I. 7. 9.

1562The first half-line has occurred before in I. 92. 6, and 183. 0.

1563Man's dear Priest : Agni.

1564These Two Priests : the Alvins. t>cm on •slayers : slayers of RAksh&siw evil spirits of the night which disappear at the coming of the heralds of day- ME RtGVEDA. 7S \YMtt 75.] | 0 Heroes, ye bestow wonderful nourishment : send it to him whose songs are sweet, Accordant, both of you, drive your car down to us, and drink the savoury Soma juice. ) Approach ye and be near to us: drink, 0 ye Asvins, of the meath. t Draw forth the milk, ye Mighty, rich in genuine wealth : in- jme us not, and come to us. i The horses that convey you in their rapid flight down to the worshipper’s abode, With these your speedy coursers, Heroes, Asvins, come, ye Gods, come well-inclined to us.

1565Yea, verily, our princes seek the Asvins in pursuit of food. Nasatyas, shelter us.

1566Those who have led the way, like cars, offending none, those who are guardians of the men — Also through their own might the heroes have grown strong, and dwell in safe and happy homes.

Maṇḍala IV (Volume II, opening) — HYMN LXXV. Dawn.

1567Sec, lovely Morning’s everlasting splendours, bright with their varied colours, have approached us. ship, they have mounted. "'here the Five Tribes are settled, Looking upon the works and ways of mortals, Daughter of Heaven, the world’s Imperia1 Lady.

1568Draw forth the milk : milk the sweet rain from the firmament. b II ho have led the way, like cars : wealthy nobles or princes, ‘the heroes’ of ‘e second line. ^ * endowed with the noblest characteristics of the holy 6 lanes, Waked the “pathways l litrhted thorn for men to use.

1569THE HYMNS OF IBOOK F/} C She who is rich in spoil, the Spouse of Surya, wondrousfy opulent, rules all wealth and treasures. rich Dawn shines out refulgent.

1570Apparent are the steeds of varied colour, the red steeds car- rying resplendent Morning. treasure for her faithful servant

1571True with the True and Mighty with the Mighty, with Gods a Goddess, Holy with the Holy, She brake strong fences down and gave the cattle : the kina were lowing as they greeted Morning. 8 0 Dawn, now give us wealth in kine and heroes, and hors* fraught with manifold enjoyment. Protect our sacred grass from man’s reproaches. Preserve evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXVI. Dan

1572I see the paths which Gods are wont to travel, innocuous patl made ready by the Vasus. Eastward the flag of Dawn hath been uplifted ; she hath com hither o’er the tops of houses.

1573Great is, in truth, the number of the Mornings which wei aforetime at the Sun’s uprising, Since thou, 0 Dawn, hast been beheld repairing as to thy lovi as one no more to leave him.

1574They were the Gods’ companions at the banquet, the aneieii sages true to Law Eternal. The Fathers found the light that lay in darkness, and will effectual words begat the Morning. the demons of darkness.

1575As to thy love: to the Sun, who is sometimes called the lover and sonw times the husband of Ushas or Dawn.

1576The Fathers : the ancestors of the ljUahis in the spirit- world are associate with the Gods as companions, friends, and assistants. See M. Muller, hw What can it Teach us f pp. 223, 224. THE HIGVEDA . YMN 77.] Meeting together in the same enclosure, they strive not, of one mind, one with another. in rivalry with Vasus. morn, with lauds implore thee. as first to us, O high-born Morning. She bringeth bounty and sweet charm of voices. The flush- ing Dawn is sung by the Vasishthas, : Giving us riches famed to distant places. Preserve us ever- more, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXVIT. Dawn.

1577Turned to this All, far-spreading, she hath risen and shone in brightness with white robes about her. She hath beamed forth lovely with golden colours, Mother of kine, Guide of the days she bringeth. i Bearing the Gods’ owu Eye, auspicious Lady, leading her Courser white and fair to look on, Distinguished by her beams Dawn shines apparent, come forth to all the world with wondrous treasure. Draw nigh with wealth and dawn away the foeman : prepare for us wide pasture free from danger. opulent Lady, on the singer. Send thy most excellent beams to shine and light us, giving us lengthened days, 0 Dawn, 0 Goddess, Granting us food, thou who hast, all things precious, and bounty rich in chariots, kine, and horses. 0 Ushas, nobly -born, Daughter of Heaven, whom the Vasish- thas with their hymns make mighty, Bestow thou on us vast and glorious riches. Preserve us evermore, ye Gods, with blessings.

1578In the same enclosure : the vast aerial hall in which the Gods assemble. f, Ag.nt C0T»* to feed on mortals’ fuel ; * Agni is to be kindled for the od of men.’— Wilson. r Kine: rays of light. P The Qode ’ own Eye, and Dawn’B white Courser are the Sun.

Maṇḍala IV (Volume II, opening) — HYMN LXXVIII. Da

1579The fire well-kindled sings aloud to greet her, and with thoi hymns the priests are chanting welcome. Ushas approaches in her splendour, driving all evil darkne^ far away, the Goddess.

1580Apparent eastward are those lights of Morning, sending on lustre, as they rise, around them. hath fled detested darkness.

1581Rich Daughter of the Sky, we all behold her, yea, all men look on Dawn as she is breaking. Her car that moves self-harnessed hath she mounted, the car drawn onward by her well-yoked horses.

1582Inspired with loving thoughts this day to greet thee, we and our wealthy nobles have awakened. Show yourselves fruitful, Dawns, as ye are rising. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXfX.

1583They paint their bright rays on the sky’s far limits : the Dawns come on like tribes arrayed for battle. his arms, give forth their lustre.

1584Wealthy, most like to Indra, Dawn hath risen, and brought forth lauds that shall promote our welfare. Daughter of Heaven, a Goddess, she distributes, best of Anp ra3es, treasures to the pious.

1585Five Tribes: of Aryans Pathways: pathy'A here has apparent y same meaning as in VII. 75. 1. But according to the Pada text and ; ■ it is an adjective agreeing with UsMh (Dawn), and nignifying beneficial.

1586They : the Dawns. For battle : supplied by S&yaua.

1587Best of Angirases : see VII. 75. 1. j THE RIO VEDA. MN 81.] Bestow on us, 0 Dawn, that ample bounty which thou didst send to those who sang thy praises ; Thou whom with bellowings of a bull they quickened : thou didst unbar the firm-set mountain’s portals. Impelling every God to grant his bounty, sending to us the charm of pleasant voices, Vouchsafe us thoughts, for profit, as thou breakest. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXXI. Dawn.

1588This stanza is repeated from VII. 41. 7. n THIS HYMNS OP [BOOK V/}

1589Thou, dawning, workest fain to light the great world, yea, heaven, Goddess ! that it* may be Been. We yearn to be thine own, Dealer of Wealth : may we be to this Mother like her sons.

1590Bring us that wondrous bounty, Dawn, that shall be famed most far away. What, Child of Heaven, thou hast of nourishment for man, bestow thou on us to enjoy.

1591Give to our princes opulence and immortal fame, and strength in herds of kiue to us. May she who prompts the wealthy, Lady of sweet strains, may Uslias dawn our foes away.

Maṇḍala IV (Volume II, opening) — HYMN LXXXIL Indra-Varuna

1592Ye with your strength have pierced the fountains of the floods: the Sun have ye brought forward as the Lord in heaven. places stream, made songs of piaise flow forth.

1593In battles and in frays wo ministering priests, kneeling upon our knees for furtherance of our weal, Invoke you, only you, the Lords of twofold wealth, you prompt to hear, we bards, 0 Indra-Varuna. by your surpassing might, , , In peace and quiet Mitra waits on Varuna, the Other, aw 11 , with the Maruts seeks renown. truth.’ ‘ Possessing all that is excellent.’— Ludwig.

1594One of you ; Varuna is called samrUj or universal ruler (thoroughly » splendent, according to Styana), and ludra svarS}, independent ruler, according to S&yana, self-resplendent.

1595Twofold wealth : celestial and terrestrial.

1596Waite on Varuna: and so acknowledges his supremacy ludra. The Otter : i THE RIQVEDA. WN 83.) That Varuna’s high worth may shine preeminent, these Twain have measured each his proper power and might. The One subdueth the destructive enemy; the Other with a few furthereth many a man. No’ trouble, no misfortune, Indra-Varuna, no woe from any side assails the mortal man Whoso sacrifice, 0 Gods, ye visit and enjoy : ne'er doth the crafty guile of mortal injure him. cation hear, if ye be pleased therewith. Bestow ye upon us, 0 Indra-Varuna, your friendship and your kinship and your favouring grace. who are the peoples’ strength, When both opposing bands invoke you for the fight, and men that they may gain offspring and progeny. May Iudra, Varuna, Mitra, and Aryaman vouchsafe us glory and great shelter spreading far. of praise, the God who strengthens Law.

Maṇḍala IV (Volume II, opening) — HYMN LXXXIII. Indra- Vanina.

1597THE HYMNS OF [BOOK F]j

1598With your resistless weapons, Indra-Varuna, ye conquer^ Bheda and ye gave Sudas your aid. was the service of the Tritsus’ priest. hatred sorely trouble me. Ye Twain are Lords of riches both of earth and heaven: jo grant to us your aid on the decisive day.

1599The men of both the hosts invoked you in the fight, Indr» and Varuna, that they might win the wealth, What time ye helped Sudas, with all the Tritsu folk, when the Ten Kings had pressed him down in their attack.

1600Ten Kings who worshipped not, 0 Indra-Varuna, confederate, in war prevailed not o’er Sudas. invocations Gods were on their side. 8 0 Indra-Varuna, ye gave Sudas your aid when the Ten Kingi in battle compassed him about, There where the white robed Tritsus with their braided hair, skilled in song worshipped you with homage and with hymn,

1601One of you Twain destroys the Vritras in the fight, the Other evermore maintains his holy Laws. We call on you, ye Mighty, with our hymns of praise. Vouch* safe us your protection, Indra-Varuna.

1602May India, Varuna, Mitra, and Aryaman vouchsafe us gloij and great shelter spreading far. of praise, the God who strengthens Law.

Maṇḍala IV (Volume II, opening) — HYMN LXXXIV. Indra-Varuin

1603Dyaus quickens and promotes your high dominion who biM with bonds not wrought of rope or cordage. Far from us still be Varuna’s displeasure : may Iudra gi?e» spacious room to dwell in.

1604Bheda : see VII. 18, 19. , 6 both of earth and heaven : or, perhaps, belonging to both Bides.

1605W ith their braided hair ; see VII 33. I-

1606This stanza is repeated from the preceding hymn.

1607Dyaut: of. VI. 62. 9. Not wrought of rope: moral and figuratiM,* material* THE RJOVEDA. 1 1YMN 85.] L Make ye our sacrifice fair amid the assemblies : make ye our ' prayers approved among our princes. May God-sent riches come for our possession : further ye us with your delightful succours. food, and every blessing; For the Aditya, banisher of falsehood, the Hero, dealetU wealth in boundless plenty.

1608May this my song reach Varuna and Tndra, and, strongly urging, win me sons aud offspring. I To the Gods' banquet may we go with riches. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXXV. Indra-Varuna.

1609May this my song reach Varuna and Indra, and, strongly i urging, win me sons and offspring. To the Gods' banquet may wo go with riches. Preserve us evermore, ye Gods, with blessings.

1610The Aditya: Varuna.

1611On the march : the Rishi prays for ai ' in an expected battle.

1612With Godhead : libations of Soma juice, with which water is mingled, pport the (tods in their several stations : somcndpyrtyitrt hi devatdh sve w Mne’vatishthante. — Sftyana. Distinct and sundered: differently treated, re- irded or punished in accordance with their deserts. ‘The other sustains e ^parate creatures.' — Muir. ‘The one protects the tribes which are scat- red abioad.’-— Grassmann.

1613Mae be the priest: or, wise mufifc the priest be, skilled, etc. He: the (stitutor of sacrifice. Viands : sacrificed food to be offered to the Gods. £2 THE HYMNS OF [ BOOK Vll

Maṇḍala IV (Volume II, opening) — HYMN LXXXVI. Varur.

1614With mine own heart I commune on the question how Varuna and I may be united. What gift of mine will he accept unangcred ? When may I calmly look and find him gracious?

1615Fain to know this my sin I question others : I seek the wise, 0 Varuna, and ask them. This one same answer even the sages gave me, Surely thi, Varuna is angry with thee.

1616What, Varun-i, hath been my chief transgression, that thou wouldst slay the fiieud who sings thy praises ? Tell me, Unconquerable Lord, and quickly sinless will I ap- proach thee with mine homage.

1617Free us from sins committed by our fathers, from those where- in we have ourselves offended. cord a calf, set free Vasishtha.

1618Not our own will betrayed us, but seduction, thoughtlessness, Varuna ! wine, dice, or anger. not all evil-doing.

1619Slavelike may I do service to the Bounteous, serve, free from sin, the God inclined to anger. This gentle Lord gives wisdom to the simple : the wiser God leads on the wi>e to riches. lie within thy spirit. more, ye Gods, with blessings.

1620The Star • the Sun.

1621Like a thief who feeds the cattle : who has performed penance for his theft, and, at the completion of the service, offered fodder to the stolen animal : ‘who has feasted on stolen cattle.’— M, Muller. But see Pischel, Vedische Studien, I. p. 106.

1622Seduction : or, as Slyana explains, * the settled course of fate.’ The old is near : ‘ The stronger perveits the weaker.’ — Muir. 1 * * * * 6 There w® senior [God] in the proximity of the junior [man].’— Wilson. mftf 87.] THE MOVE DA.

Maṇḍala IV (Volume II, opening) — HYMN LXXXVII. Varuna.

1623The wind, thy breath, hath sounded through the region like a wild beast that seeks his food in pastures. Within these two, exalted Earth and Heaven, 0 Varuna, are all the forms thou lovest.

1624Varuna’s spies, sent forth upon their errand, survey the two world-halves well formed and fashioned. praise-songs of the prudent.

1625To me who understand hath Varuna spoken, the names borne by the Cow are three times seven. The sapient Cod, knowing the place’s secret, shall speak as ’twere to teach the race that cometh.

1626On him three heavens rot and are supported, and the three earths are there in sixfold order. The wise King Yanina hath made in heaven that Golden Swing to cover it with glory.

1627Like Varuna from heaven he sinks in Sindhu, like a white- shining spark, a strong wild creature. Killing in depths and meting out the region, great savincr power hath lie, this world’s Controller. °

1628The Mares: the swift iher.s. The half-line is difficult. ‘ Hasten in g~(to s h'»rse let lno e rushes to (a Hock of) mares, he divided the great ght* from the days ’—Wilson. ‘ Like a troop (of horses) let loose, following 1H lie lias made great, channels for the days ’—Muir.

1629The Cow: according to Siyana, V,U or Speech in the form of a cow lV,nK twenty-one metres attached to her breast, throat, and head, or holding e n imes of twenty-one kinds of sacrifice. Aditi may be intended, or Piisni ith the thrioe-seven Maruts. ' ' lh, s' t pi at Cod: ‘ The wise god. though he knows them, has not revealed c mysteries of (her) place, which he desires to grant to a future generation.’ mr. According to Sayan a. nd in this line is not negative. . ' The three earths with their ix seasons ’—Wilson. That Golden UTI- the Sun. min, i whose dominion, following the setting sun, reaches to the depths of v no ” ?nt Hie region : or, who measured out the firmament. inin1 * 3 4 * * * * * * * * * * * * * 1 8 !nterP''etati°n °f this stanza is different: ‘(Radiant) as the sun, a placed the ocean (in its bed), white as a drop (of water), vigorous as ,Wn object of profound praise, distributor of water, the powerful ■porter beyond sin, the ruler of this existing (world).’ — Wiison,

1630THE HYMNS OF [ BOOK Vll,

1631Before this Varuna may we be sinless — him who shows mercy even to the sinnor — While we are keeping Aditi’s ordinances. Preserve us ever^ more, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXXVIII Varuna

1632And now, as I am come before his presence, I take the face of Varuna for Agni’s. heaven that I may see its beauty !

1633When Varuna and I embark together and urge our boat into the midst of ocean, We, when we ride o’er ridges of the waters, will swing within that swing and there be happy.

1634Varuna placed Vasishtha in the vessel, and doftly with his might made him a Uishi. When days shone bright the Sage made him a singer, while the heavens bioadened and the Dawns were lengthened.

1635What hath become of those our ancient friendships, when without enmity we walked together ? I, Vanina, thou glorious Lord, have entered thy lofty home, thine house with thousand portals.

1636If lie. thy true ally, hath sinned against thee, still, Varuna, he is the Mend thou lovedst. as a Sage, to him who lauds thee,

1637Aditi's ordinances • according to Suyana, Aditi here means ‘the Mighty/ that is, Varuna.

1638The Bull: the Suu,

1639For AynVs: that is, it appears to mo to be flaming with anger, 3 ‘ The kernel of the hymn lies in verses 3 to 0. The singer believes that Lt* has been forsaken by his helper Varuna ; with anguish ho romembers hi* communion with the God in former times. In a vision he sees himself tr-ms- kited into Varuna’s realm, he goes sailing with the God, is called to be or holy singer to tho God, and is in his palace with him, Now, Varuna withdrawn his favour, yet let him have mercy on his singer, and not pun^1 2 3 him so grievously for his sin. The hymn perhaps originally closed with verso 6.’ — Prof, von ltoth’s note in the Siebcutiy Lieder , translated by Pr°*' jmW 90.] THJS RIQVEDA. «5

1640While we abide in these fixed habitations, and from the lap of Aditi win favour , May Varuna untie the bond that binds us. Preserve us ever- more, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN LXXXlN. Varura.

1641When, Thunderer ! I move along tremulous like a wind-blown skin Have mercy, spare me, Mighty Lord* 3 0 Bright and Powerful God, through want of strength I erred and went astray : Have mercy, spare me, Mighty Lord. water-floods : Have mercy, spare me, Mighty Lord* 5 0 Vanina, whatever the offence may he which we as men com- mit against the heavenly host, When through our want of thought we violate thy laws, punish us not, 0 God, for that iniquity.

Maṇḍala IV (Volume II, opening) — HYMN XG. Vyu

1642Aditi: here said to mean earth* The hymn has been translated by Dr. Muir 0 . S. Text s, V. 67, Prof. M. biller, Ane. Sand’. Lit., 540, the authors of Sicbenzig Lieder , p. 12, and Prof, ‘eterson, JFymm from the Rigveda , p. 287.

1643The house of clay : the grave. Cf. Atharva-veda, V. 30. 14.

1644Thunderer: adrivah , Carter of the Stone, a common epithet of Indra, '<ifc not suitable to Varuna. Tremulous: Sfty.uia adds mitycna r, with cold; n,l Prof. Wilsou observes that ‘the V urima-p<Ha , a kind of dropsy, seems to )c »eferred to.’ Cf. Atharva-vcda, IV. 16 7.

1645Thirst: avarice. Jn the midst of water foods : when surrounded by ihimdant wealth. According to the Commentator, the allusion is to Vasish- iha’s sea- voyage ; or perhaps the perpetual thirst of dropsy may be intended.

1646The Pair of Heroes : Ihdra and \ Avu.

1647THE HYMNS OF [BOOK Vli

1648Whoso to thee, the Mighty, brings oblation, pure Soma unt( thee, pure-drinking Vayu, That man thou makcst famous among mortals : to him strong sons are born in quick succession.

1649The Clod whom both these worlds brought forth for riches, whom heavenly Dhishana for our w ealth appointeth, His team of harnessed horses waits on Vayu, and, foremost, on the radiant Treasure-bearer.

1650The spotless Dawns with fair bright days have broken ; they found the spacious light when they were shining. them as in the days aforetime.

1651These with their truthful spirit, shining brightly, move on provided with their natural insight. Pair, India ami Vayu. of kine and horses, gold and treasures, These pimces, through full life, lndra and Vayu! oercome in battle with their steeds and heroes.

1652Like coursers seeking fame will we Vasishthas, 0 lndra- \ ;iyu. with our fair laudations, Exerting all our power call you to aid us. Preserve us ever- more, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XCI. VAyn.

1653The God : apparently, lndra Dhishand : a Ooddess of prosperity and gain. The radiant Treasure bearer' : perhaps Sonia.

1654They found: the Angirases. ‘They are not named in the text, but S&yaiu refers the whole to them ; by their praise of \6yu the dawn bi ohe, the stolen cattle weie rescued, and the obstructed rain set at liberiy. - Wilson.

1655These: the institutors of sacrifice.

1656These riders, these princes, are the wealthy nobles who defray the expenses and reward the priests. lndra is associated with Vdyu in almost every stanza.

1657For Vdyu: I translate the vdydre of the text, but it is evident dydve, for Ayu, or the living one, should be read in its stead. THE RIOVEDA.

Maṇḍala IV (Volume II, opening) — HYMN 92.3

1658Guardians infallible, eager as envoys, preserve us safe through many months and autumns. . Addressed to you, our fair praise, ludra-Vayu, implores your favour *and renewed well-being.

1659Wise, bright, arranger of his teams, he seeketh men with rich food whose treasures are abundant. They have arranged them of one mind with Vayu : the men have wrought all noble operations.

1660So far as native power and strength permit you, so far as men behold whose eyes have vision, ‘ 0 ye pure-driukers, drink with us pure Soma: sit on this sacred grass, Indra and Vayu.

1661Driving down teams that bear the lovely Heroes, hitherward, IndiM-Vayu, come together. horses and be friendly-minded. C Your hundred and your thousand teams, 0 Indra and Vayu, all-muniticent, which attend \ou, With these most gracious-minded come ye hither, and drihk, 0 Heioes, of the meath we offer.

1662Like coursers seeking fame will we Vasishthas, 0 Indra-Vayu* with our fair laudations, Exerting all our power, call you to aid us. Preserve us evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XCII. vayu.

1663Prompt at the holy rites forth came the presser with Soma- dr.iiiglits for India and for Vavu, Vlieu minUtemig priests with strong devotion bring to you Twain the first taste of the Soma.

1664Hie teams wherewith thou seekest him who offers, within his home, 0 Vayu, to direct him, 1 herewith send wealth to us with full enjoyment, a hero son aud gifts of kine and horses.

1665He seekrth: VAyu. The meaning of the stanza is obscure.

1666The Lovely Heroes : Indra and VAyu.

1667Drinker of th * i — a

1668THE HYMNS OF [BOOK Vtj.

1669Near to the Gods and making Iudra joyful, devout and offer. ing precious gifts to Vayu, Allied with princes, smiting down the hostile, may we with heroes conquer foes in battle.

1670With thy yoked teams in hundreds and in thousands come to our sacrifice and solemn worship. Come, Vayu, make thee glad at this libation. Preserve m evermore, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN XCIII. India -A

1671For ye were strong to gain, exceeding mighty, growing toge- ther, waxing in your vigour. strength both fresh and lasting. seeking with their hymns your favour, They are like steeds who come into the race-course, thw men who call aloud oil Indra-Agui.

1672The singer, seeking with his hymns your favour, bogs splen- did riches of their first possessor. Further us with new bounties, Indra-Agni, armed with strong thunder, slayers of the foeman.

1673When two gieat hosts, arrayed against each other, meet clothed with brightness, in the fierce encounter Stand ye beside the godly, smite the godless; and still assist the men who press the Soma. show your loving-kindness, For not at any time have ye despised us. So may I draff you with all strengthenings hither.

1674So Agni, kindled mid this adoration, invite thou Mitra, Varuna, and Indra. __

1675Allied: the priests are the allies and moral supporters of the prince in war.

1676In hundreds and in thousands : cf. I. 135. 3.

1677The strong : the nobles who institute sacrifices.

1678Their first possessor : each God who is invoked.

1679Great hosts: 'hosts’ must be supplied. The feminine dual adjective have no substantive in the text. THE RIOVEDA. {YEN 94.) Forgive whatever sin we have committed : may Aryaman and Aditi remove it*

1680While we accelerate these our sacrifices, may we win strength from both of you, 0 Agni : fle’er may the Maruts, India, Vishnu slight us. Preserve ns evermore, ye Gods, with blesssngs.

Maṇḍala IV (Volume II, opening) — HYMN XCIV. Indra-Agni.

1681Do ye, 0 Indra-Agni, hear the singer’s call.' accept his songs. Ye llulers, grant his heart’s desire.

1682Give us not up to poverty, ye Heroes, Indra-Agni, nor To slander and reproach of men.

1683To Indra and to Agni we bring reverence, high and holy hymn, And, craving help, soft words with prayer.

1684For all these holy singers here implore these Twain to succour them, And priests that they may win them strength. Fain for success in sacrifice.

1685Indra and Agni, com^ to us with favour, ye who conquer men : Let not the wicked master us*

1686At no time let the injurious blow of hostile mortal fall on us : 0 Indra-Agni, shelter us.

1687Whatever wealth we crave of you, in gold, in cattle, or in steeds, That, Indra-Agni, let us gain ; 0 When heroes prompt in worship call Iudra and Agni, Lords of steeds, Beside the Soma juico effused.

1688Call hither with the song and lauds those who best slay the mermen, those Whotako delight in hymns of praise, lural ryamaa aml Aditi : Mitra and others being understood, as the verb is 8 0 Agni : that is, Indra and Agni. °f \8 coPioU3 ‘m flow, and Is doubly bene* Ul: uuitimnnnh . 0 ? "“‘I brillSm£ blessings to the worshipper. From i ny ig pas,s,n,0 of * ®*Plftlne(I hy the Commentator here and in the correspond- 11 cun } -A t e SAmaveda by stotuh, praiser or worshipper. Mdsatah A'_?fh_Lu,dwif; ,in r?aaiuS aviv&tato, instead of

1689Slay ye the wicked man whose thought is evil, of the demon kind. Slay him who stays the waters, slay the Serpent with yo^ deadly dart.

Maṇḍala IV (Volume II, opening) — HYMN XCY. Sarasvati

1690Pure in her course from mountains to the ocean, alone of streams Sarasvati hath listened. Thinking of wealth and the great world of creatures, she poured for Nahusha her milk and fatness.

1691Friendly to man he grew among the women, a strong young Steer amid the Holy Ladies. He gives the fleet steed to our wealthy princes, and decks their bodies for success in battle.

1692May this Sarasvati be pleased and listen at this our sacrifice, auspicious Lady, When we with reverence, on our knees, implore her close knit * to wealth, most kind to those she loveth.

1693These offerings have ye made with adoration : say this, Saras- vati. and accept our praises; And, placing us under thy dear protection, may wo approach thee, as a tree, for shelter.

1694For thee, 0 Blest Sarasvati, Vasishtha hath here unbarred the doors of sacied Order. Wax, Bright One, and give strength to him who lauds thee. Preserve us evermore, ye Gods, with blessings.

1695Him who stays the waters: udmlhim : according to SAyana, like aa udmlhih. water-holder or pitcher. The Serpent : A bhoydm, ‘ the coder,’ explained differently by SAyana, as ‘one who enjoys good things taken fiom tin worshippers.’

1696Sarasvati : Sindhu or Indus appears to be intended under this nun* See VI. 61. 2, and Vulic Hymns, I. p. 60.

1697Ndhusha : according to the legend, a King who prayed to Sarasvati * j gave him butter and milk sufficient for the thousand-year sacrifice vv ia' was about to perform. The Nahushas, the people living on the banks o river, are probably intended.

1698He grew: Saras vAn, the consort of Sarasvati.

1699These offerings : this half-line is very obscure. Prof. Ludwig think® ^ these words may be supposed to be spoken by Sarasvati to her worslnj’PL but he is not satisfied of the correctness of his conjecture. 1 2 3 Presen ns thee S , these oblations with reverence (nmy we receive from thee ftfnue ' — Wils-m. YMN 97.] THE RIG VEDA.

Maṇḍala IV (Volume II, opening) — HYMN XCVI. SauBTHtl.

1700When in the fulness of their strength the Purus dwell, Beau- teous One, on thy two grassv banks, Favour us thou who hast the Maruts for thy friends •: stir up the bounty of our chiefs. i is never niggardly in thought, When praised in Jainadagni's way and lauded as Vasishtha lauds. i We call upon Saras van, as unmarried men who long for wives, As liberal men who yearn for sons.

1701Be thou our kind protector, 0 Sarasvati, with those waves of thine Laden with sweets and dropping oil.

1702May we enjoy Sarasvan’s breast, all-beautiful, that swells with streams, May we gam food and progeny.

Maṇḍala IV (Volume II, opening) — HYMN XCVII. Brihaspati.

1703We crave the heavenly grace of Gods to guard us — so may Brihaspati, 0 friends, exalt us — That he, the Bounteous God, may find us sinless, who giveth from a distance like a father.

1704Heaven and Earth : heaven as the home of the Goddess, and earth where e nows as a river. i i l” Index' Gra™U banks : this, as von Roth has .suggested, ° n of '^nihasl but the expression is difficult. See 1 ebrandt, Vcdische Mythologie , p 254. ■ Jui)ut<-l«yni : u celebrated ancient liishi. ilmnuk H uT BPhasPatl of ]0»ft“<l die lest of the hymn is addressed to id 0f p' Brlh{wpati and Brahmanaspati are one and the same God, the 1 irk L 14. 3. sacvZ Uwve* an<i f '“»•<* combine : where Gods and men meet at the piaoe (lay hwV.«.!»?' u 6 hlm 3t"JI“Jer Sft.'ana explains niyafcka differently : ? Like r (hor8ei> approach).’— Wilson 1 ilier wliu 10 tn>er ’ ^bough f«r aw»y he gives us what we ask like a « near at nantl — T.nriuri»

1705THE HYMNS OP [BOOK Vi

1706That Brahmanaspati, most High and Gracious, I glorify wjt offerings and with homage. King of prayer the Gods’ creation.

1707May that Brihaspati who brings all blessings, most dear] loved, be seated by our altar. Heroes and wealth we crave ; may he bestow them, and us safe beyond the men who vex us.

1708To us these Deathless Ones, erst born, have granted this lan of ours which gives the Immortal pleasure. Holy One of households.

1709Him, this Brihaspati, his red-hued horses, drawing togothe full of strength, bring hither. Rohed in red colour like the cloud, they carry the Lord i Might whose friendship gives a dwelling.

1710For he is pure, with hundred wings, refulgent, with sword < gold, impetuous, winning sunlight. bountiful refreshment.

1711Both Heaven and Earth, divine, the Deity’s Parents, hat made Brihaspati increase in grandeur. Glorify him, 0 friends, who merits glory : may ho give pray fair way and easy passage. 0 This, Brahmannspati, is your laudation : prayer hath bei made to thunder-wielding India. Favour our songs, wake up our thought and spirit ; destri the godless and our foemen’s malice.

1712Ye Twain are Lords of wealth in earth and heaven, thou, Brihaspati, and thoit, 0 Indra. Mean though he be, give wealth to him who lauds }": Preserve us evermore, ye Gods, with blessings*

1713The God*' creation : devakfdasya i inspired, or, literally, made, b}T *

1714Our hymns of praise which arc acceptable to the immortal been given to us by the everlasting deities themselves. SAyana s c.\p is different : ‘ may the first-born immortals (by liis command) bestow } the food that is necessary for existence.’— Wilson.

1715Whole friendship gives a dwelling : I adopt the interpretation g;v Professor Cowell in his note on the passage in Wilson’s translation.

1716With hundred wings : ‘ borne by numerous con veyanoes.*— Wils^11'

1717In grandeur t or, by their might. 1 n Mean • nr. nmr. *MN 99,] THE RIQVEDA , 93

Maṇḍala IV (Volume II, opening) — HYMN XCVIII indra.

1718None who is born or being born, God Vishnu, hath reached the utmost limit of thy grandeur. earth’s eastern pinnacle securely.

1719Rich in sweet food be ye, and rich in milch-kine, with fertile pastures, fain to do men service. Both these worlds, Vishnu, hast thou stayed asunder, ^ firmly fixed the earth with pegs around it. j

1720Ye have made spacious room for sacrificing by generating Sftrya, Dawn, and Agni. 0 Heroes, ye have conquered in your battles even the, bull, jawed Dasa’s wiles and magic.

1721Ye have destroyed, thou, Indra, and thou, Vishnu, SambarA nme-and ninety fenced castles. Ye Twain smote down a hundred times a thousand resistless heroes of the royal Varchin. Stride, the strong and lofty. in our camps, 0 Indra. ing, Sipivislita, please thee. May these my .songs of eulogy exalt thee. Preserve us ever- more, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN C. VMinii.

1722Thou, Vishnu, con>tnnt in thy courses, gavest good-will to all men, and a hymn that lasteth, That thou nvghtst move us to abundant comfort of very splendid wealth with store of horses.

1723The first line appears to be Vishpu’s blessing on heaven aud earth be parted and supported them,

1724Bull-jawed : or Vriuhnsipra may be the name of the DfUa. .r> Royal Varchin ■ see II. 14. 6. . I

1725Vafthal : the exclamation used on making an oblation. Sipivishta ■ a n* of Vnhnu of uncertain etymology and meaning ‘ Invested with rays ot Jig >i according to S&yana. See Muir, 0. S. Texts, IV. 87, 88, note.

1726A hymn that lasteth : continually recurriug occasion to praise thee. THE MOVED A. n(N 101.] Three times strode forth this God in all his grandeur over this earth bright with a hundred splendours. is his mime who lives for ever. Over this earth with mighty step strode Vishnu, ready to <rj \ e it for a home to Mann. hath made them spacious dwellings. name of thee the Noble. in the realm beyond this region. What was there to be blamed in thee, 0 Vishnu, when thou deelaredst, I am Sipivishta! vear ayother shape in battle. ing, Sipivishta, please thee. j May these my songs of eulogy exalt thee. Preserve us I evermore, ye Gods, with blessings. HYV1N CL Parjanya. Srrc\k' forth three words, the words which light precedeth, winch milk this udder that produceth nectar. Quickly made manifest, the Bull hath bellowed, engendering the germ of plants, the Infant. and all moving creatures, Vouchsafe us triple shelter for our refuge, and threefold light to succour and befriend us. 'This stanza is unintelligible The Commentator on the corresponding |fige of the Samaveda says: ‘Vishnu formerly abandoning hB own form, assuming another artificial shape, succoured Vasislitha in battle, ltecog- ng the god, the Hishi addresses him with the verse ’ Sipivishta is said to t word of equivocal meaning, ‘ebthed with rays of light,’ and ‘denuded.’ 'h'lns note, and 0 S. Texts , IV. S'7 88, vote The passage looks like of the later incarnations of the Cod which occur in the Srtapatha - »»(<na and the Purdnas. 'Ihiec beards : or texts of the three Vedas. Which Vujht precedeth : int-ro- * jy , , K ,cred syllable Om. More probably Parjanya is addressed, the woids being his voice, the thunder (V. 63. 6), heard in heaven, air, an<l hWw pleie(vled. b>T the, lightning-flash. See Beigaigne, Qnaravte IJymves V*'. udder: drawdown the sweet rain from the cloud. Parjanya. The Infant: Agni in the form of lightning. to et 'fold ll fjht with TP fQi’flnno +1.^. . 1 . -

1727THE HYMNS OF [BOOK p//

1728Now he is sterile, now begetteth offspring, even as he willetli doth he change his figure. The Father’s genial flow bedews the Mother; therewith the Sire, therewith the son is nourished.

1729In him all living creatures have their being, and the three heavens with triply flowing waters. sweet streams around him with a murmur.

1730May this my song to Sovran Lord Parjauya come near unt his heart and give him pleasure. May we obtain the showers that bring enjoyment, and God protected plants with goodly fruitage. of nil things fixed and moving. May this rite save me till my hundredth autumn. Preseni us evermoie, ye Gods, with blessings.

Maṇḍala IV (Volume II, opening) — HYMN Cl I. Parjanvi

1731Parjauya is the God who forms in feme, in mares, in plants of earth, And womankind, the germ of life.

1732Offer and pour into his mouth oblation rich in savoury juice. May he for ever give us food.

Maṇḍala IV (Volume II, opening) — HYMN Cl II. Fro

1733He is sterile : sends no rain, like a barren cow that gives no milk The Fathers genial jl<nn : ‘The father is the sky, earth the mother, uhore ceives the rain fiom the foimei, which, piotlueing the means of offering lib* tions and oblations, returns again to the parent heaven, as well as sup>poits lia otb>p»iug— all living creatutes.’ — Wilson.

1734Three reservoirs: according to bay ana, clouds in the east, west, and north

1735The Bull of all : the plants, understood.

1736Into his mouth : that is, Agni, who is the mouth by which the other Godi consume the otfeiings that are made to them. fessor F. Max Muller in his Ancient Sanskrit Literature , pp. 494f, ^ remarks: ‘The hymn... .which is called a panegyiic of the frogs, is a satire on the priests ; and it is curious to observe that the same Bhould have been ohosen by the Vedic satirist to represent the priests, wOT by the earliest satirist of Greece, was selected as the representative of fj Homeric heroes.’ But see Oldenberg, Die Religion des Veda , p. 70. 7® hymn evidently belongs to a late period of Yedic poetry, THE RIOVEDA . |rjfy 103.] i What time on these, as on a dry skin lying in the pool's bed the floods of heaven descended, * The music of the Frogs comes forth in concert like the cows' lowing with their calves beside them. When at the coming of the Rains the water has poured upon them as they yearned and thirsted, e One seeks another as he talks and greets him with cries of pleasure as a son his father. revelling in the flow of waters, When the Frog moistened bv the rain springs forward, and Green and Spotty both combine their voices. When one of these repeats the other's language, as he who learns the lesson of the teacher, Your every limb seems to be growing larger as ye converse with eloquence on the waters. and one of them is Spotty. ° They bear one common name, and yet they vary, and, talking, modulate the voice diversely. ‘ Ls Brahmans, sitting round the brimful vessel, talk at the Soma-rite of Atiratra, Jo, Frogs, ye gather round the pool to honour this day of all the year, the first of Rain-time. ihese Brahmans with the Soma juice, performing their year- long rite, have lifted up their voices; And these Adhvaryus, sweating with their kettles, come forth and show themselves, aud none are hidden. They keep the twelvemonth’s God-appointed order, and never do the men neglect the season. oHkhaUi ^ea8ure 4 ukhkhalikritya, : uttering the involve exclama* You) every limb : this abrupt change of person is -*ot unfrequent in the Atir&tra : a cerfemony accompanied by tlire- nocturnal recitations. ntC * ‘SAWa makes it ref-f ^ Oavdm ayanam, a sacrificial ,]]’ . lcjjc°ramences and ends with atirdtra , and lasts a whole year.’ ble oi f k8011’8 Translation, sweating with their kettles : ‘ There is a ite Jr 6 W,°rd yharminah. having or bearing the vessel, or performiu m . jmed ; or» sufficing from gharma, lieat, or the hot season b fort Km mne are Ki(i*n : Titkyd nd H chit : some take nd here as‘ like ’ M ]VT a i erS°US* Wh° hftVG been hiddea',~Muir- ‘ Bop out like her- hi? ”!ln\ t,ie priestlike frogs. These who were heated kettles: the frogs Soon as the Rain- time in the year returneth, these who were heated kettles gain their freedom.

1737Cow-bellow and Goat-bleat have granted riches, and Green and Spotty have vouchsafed us treasure. The Frogs who give ns cows in hundreds lengtheu our lives iu this most fertilizing season.

Maṇḍala IV (Volume II, opening) — HYMN CIV. Indra-Son

1738Indra and Soma, let sin round tho wicked boil like as a caldrt set amid the flames of fire. fierce of eye, keep ye perpetual hate.

1739Indra and Soma, plunge tho wicked iu the depth, yea, cn them into darkness that hath no support, So that not one of them may ever thence return : so raayyo wrathful might prevail and conquer them.

1740Iudra and Soma, hurl your deadly crushing bolt down on t wicked fiend from heaven and from the earth. ye bum to death the waxiug demon lace.

1741Have granted riches : as the earliest proclaimed of the advent of I ltaina which revive and fertilize the earth. autumn in the Harivamsa, V 8803, where the poet compares tho noise m. by a frog, after his rest of sixteen half months, along with his wives, to recitation of the Rig-veda by a Brfihm.m surrounded by his pupils . , this verse Un* late M. Langlois somewhat, naively remarks as follows : Di nos mueurs r^n n’ og.ilerait 1’ impel Imence d’ uue cmnparaison dans la<jut uno grenouille so^t assimilde a un respectable eccldsiastique. Les Indie a ce qu il parait., in voyaient dans telle espcce de rappiochement huci teinte d’ impiete.’— Mwr, U. 6’. Texts, V. 433. But see Bergaigne, La Rdi<j Vedique , I. 202. evil spirits, R&kahasas and Yafcudhdna^ The deities are various.

1742The demon foe . rdkshuh ■ the fiends, demons, goblins, S11 about at night, disturbing sacrifices and <uVout men, ensnaring amU devouring human beings, and geneially hostde u the human race.

1743The vile Jicnd : kimldme: explained by tho Commentator as one' goes about saying, Kvnidintm or What now ? A quidnunc, a vile treacherous spy and informer. The word is used as the name of evil spirits. r ' ‘ f) Indra and Soma, cast ye downward out of Leaven your deadly darts cf stone burning with fiery flame, Eternal, scorching darts; plunge the voracious ones within the depth, and let them sink without a sound.

1744Iudra aud Soma, let this hymn control you both, even as the girth encompasses two vigorous steeds — The song of praise which I with wisdom offer you : do ye, as Lords of men, animate these my prayers.

1745In your impetuous manner think ye both thereon : destroy these evil beings, slay the treacherous fiends. Indra and Soma, lot the wicked have no bliss who evermore assails us with malignity.

1746Whoso accuses me with words of falsehood when I pursue my way with guileless spirit, May he, the speaker of untruth, be, Indra, like water which tho hollowed hand compresses.

1747Those who destroy, as is their wont, the simple, and with their evil natures harm the righteous, May Soma give them over to the serpent, or to the lap of Nirriti consign them. food, kiue, steeds, or bodies, May he, the adversary, thief, and robber, sink to destruction, both himself and offspring

1748May he be swept away, himself and children : may all the three earths press him down beneath them. night would fain destroy us.

1749The prudent finds it easy to distinguish the true and false : their words oppose each other. and brings the false to nothing.

1750Never doth Soma aid and guide the wicked or him who fairly claims the Warrior’s title. tangled in the noose of Indra.

1751Without a sound: so suddenly that they have ®ot time to cry out.

1752To the serpent: or to death by serpents’ bites. Nirriti : Death and estruction. ‘der. wthasuS' by the Rishi. To account for the change of tone [in 12 — 16], yana gives an unusual version of the legend told in the Mahabhdrata of 100 THE HYMNS OF [BOOK vn

1753As if I worshipped deities ot falsehood, or thought vain thoughts about the Gods, 0 Agni. Why art thou angry with us, Jatavedas i Destruction fall on those who lie against thee !

1754So may 1 die this day if I have harassed any man’s life or if I be a demon. Yea, may he lose all his ten sons together who with fal8e tongue hath called me Yatudhana.

1755May Indra slay him with a mighty weapon, and let the vilest of all creatures perish, The fiend who says that he is pure, who calls me a demon though devoid of demon nature.

1756She too who wanders like an owl at night-time, hiding her body in her guile and malice, May she fall downward into endless caverns. May press-stones with loud ring destroy the demons.

1757Spread out, ye Maruts, search among the people : seize ye and grind the Rakshasas to pieces, Who fly abroad, transformed to birds, at night-time, or sully and pollute our holy worship.

1758Hurl down from heaven thy bolt of stone, 0 Indra : sharpen it, Maghavan, made keen by Soma. Forward, behind, and from above and under, smite down the demons with thy rocky weapon.

1759They fly, the demon dogs, and, bent on mischief, fain would they harm indomitable Indra. Sakra makes sharp his weapon for the wicked : now ht him cast his bolt at fiendish wizards.

1760Indra hath ever been the fiends’ destroyer who spoil oblations of the Gods’ invokeis : Yea, Sakra, like an axe that splits the timber, attacks and smashes them like earthen vessels. king Kalmcuthapada being transformed to a Rdkshata, and devouring the 100 eons of Vaaishtha : here it is said that a Jtakshasa , having > devoured tue FUhi't sons, assumed his shape, and said to him, “ I am Vasishtha, t mu & the Ruleshasa ; ' to which Vasishtha replied by repeating this verse 12], declaratory discriminating between truth and falsehood. Wi^ ‘ The verses may, as Professor Max Muller supposes, have arisen outo Vasishtha’s contest with Tigv&mitra [see III. 53. 21, note], and it may a been the latter peieonage wh* brought those charges of heresy, and of nj'u‘ ous and demoniacal character agdnst his rival ’—Muir, 0. S, Text*, I. ’

1761Ydtudhdna : explained by Styana as =» Rftkshasa. The YAfcudhnuap bably was rather the goblin or sorcer%r while the KAkshasa was the vio and voracious ogre. ,inlI

1762Here the malediction on evil spirits in general is resumed ana cou ed to the end of the hymn. She too : the M Jcshast, or she fiend. THE RIG VEDA. l\rMN 104.]

1763Destroy the fiend shaped like an owl or owlet, destroy him in the form of dog or cuckoo. 0 Indra, crush the demon.

1764Let not the fiend of witchcraft-workers reach us: may Dawn drive off the couples of Kimidins. that comes from heaven mid-air preserve us.

1765Slay the male demon, Indra ! slay the female, joying and triumphing in arts of magic. more the Sun when he arises.

1766Look each one hither, look around : Indra and Soma, watch ye well. Cast forth your weapon at the fiends; against the sorcerers hurl your bolt.

1767Kimidins: or vile spirits. See note on stanza 2.

Maṇḍala IV (Volume II, opening) — HYMN I. Indra.

1768Bounteous like a cow : the adjeet;'c is not in the text, but must be sup- p'd order to make the comparison intelligible. See Vcdische Btudien, I.

1769To both sides: to the singers and the iustitutors of sacrifice.

1770For hi* faithful friend : Ludwig takes V&v&tar to be the name of a king io has been deserted by Indra and consequently defeated in battle. Kdnvu't wd ijrass : trimmed and prepared by Medh&tithi and Medbyfttithi, each of ^om ia a son of Kanva. 104 THE HYMNS OF [BOOK F///

1771The Horses wliich are thine in tens, in hundreds, yea, iQ thousands thine, Even those vigorous Steeds, fleet-footed in the course, those come quickly near to us.

1772This day I call Sabardugh& who animates the holy song, Indra the richly-yielding Milch-cow who provides unfailin® food in ample stream.

1773When Sura wounded Etasa, with Vata's rolling wingM car Indra bore Kutsa Arjuneya off, and mocked Gandharva t’ unconquered One.

1774He without ligature, before making incision in the neck, Closed up the wouud ngain, most wealthy Maghavan, wl maketh whole the injured part.

1775May we ho never cast aside, and strangers, as it were, to the We, Thunder-wit>vjjn<r fndra, count ourselves as trees reject and unfit to burn. Yet once in thy great bounty may have delight, 0 Her after praising thee.

1776If he will listen to my laud, then may our Somud,.0p8 ^ flow Rapidly through the strainer gladden Indra, drops due to tl Tugryas’ Strengthener.

1777Come now unto the common laud of thee and of thy faithft friend. So may our wealthy nobles' praise give joy to thee. Fai would I sing thine eulogy.

1778Press out the Soma withjthe stones, and in the waters wash clean.

1779Sabardughd ; the general name of cows which supply the milk require for sacrificial purposes. See VI. 48. 11, note. Here Indra himself is intends as is shown in the following line.

1780Sdra: Surya, the Sun-God. Wounded: ‘harassed.’* -Wilson. Etasv protige of Indra. See Vol. I , Index. VdU t: the Wind-God. Kutsa : see Vol.I Index. Gandharva : the Sun. The meaning of the stanza is Bomewhat obscuu

1781Closed up the wound again : healed Etasa who had been wounded bj Surya.

1782Count ourselves as trees : or, 'count us not as trees,’ the meaning of m 'not ’ and * like ’ being ambiguous.

1783Due to the Tugryas ’ Strengthener : that belong to Indra the protector ol the chiefs of the race of Tugra, who appear to have been the patrons of tw Rishis of Kanva’s family.

1784Faithful friend : see stanza 8. THE Rl 0 VEDA. IYMN 1.] The men investing it with raiment made of milk shall milk it forth from out the stems.

1785Whether thou come from earth or from the lustre of the lofty heaven, Wax stronger in thy body through my song of praise : fill full all creatures, 0 Most Wise.

1786For Indra press the Soma out, most gladdening and most excellent. ingj as it were, for strength. rites, Anger thee like some wild beast. Who would not beseech him who hath power to grant his prayer 1

1787The draught made swift with rapturous joy, effectual with its mighty strength, All-conquering, distilling transport, let him drink : for he in ectstasy gives us gifts. glorify, Bestow great wealth upon tho mortal worshipper who sheds the juice and praises him.

1788Come, India, and rejoice thyself, 0 God, in manifold affluence. Thou fillest like a lake thy vast capacious bulk with Soma and with draughts besides.

1789A thousand and a hundred Steeds are harnessed to thy golden car. So may the long-maned Bays, yoked by devotion, bring Indra to drink the Soma juice. 0 \okcd to thy chariot wrought of gold, may thy two Bays with peacock tails, Convey theo hither, Steeds with their white backs, to quaff sweet juice that makes us eloquent.

1790From out the sterna : see VedUehe Sttudien, I. 133, 178. Slyana explains V!n , \n.° differently : « (for by so doim*) the leaders (of the rain, the w m sky with c,ou<,8) “ wit,‘ a vesture of the hide of tho w, milk forth (the water) for the rivers.’-Wilson. tlis^text*™ pibatu, : supplied by the Scholiast ; there being no verb ivlre e ^ *** ** nof ! *n defeat and trouble. But the meaning of * ,,lt'e*rUlU' ‘ Atthe sacrifice,’ is SAyana’s explanation. Von Roth sug. 23 , tr"aS,,Te chaQlber.’ I «dopt Ludwig’s interpretation. [BOOK Vli

1791So drink, thou Lover of the Song, as the first drinker, of thj, juice. This the outpouring of the savoury sap prepared is good and meet to gladden thee.

1792He who alone by wondrous deed is Mighty, Strong by hoh works, May lie come, fair of cheek ; may he not stay afar, but cook and turn not from our call.

1793Sushna's quick moving castle thou hast crushed to pieces wit! thy bolts. have had thee to invoke. *

1794My praises when the Sun hath risen, my praises at the time of noon, My praises at the coming of the gloom of night, 0 Vasu, have gone forth to thee.

1795Prahe, yea, praise him. Of princes these are the most liberal of their gifts, These, Paiamajya, Ninditasva, Prapathi, most bounteous, 0 Medliy.itithi.

1796When to the car, by faph, I yoked the horses longing for the way — For skilled is Yadu’s sou in dealing precious wealth, he who is rich m herds of kinc.

1797May he who gave me two brown steeds together with their cloths of gold, May he, A^anga’s son Svanadratha, obtaiu all joy and high felicities

Maṇḍala IV (Volume II, opening) — HYMN II. Indra-

1798Ten bright hiv'd o ten : miming ten thousand, according to S-tyatu-

1799Asmga. the King who->e liberality, with that of his sou (32), and perhaps igi.iii'lvms (30), has been eulogized in the four preceding stanzas, ^had, the bid says, been changed to a worn m by the imprecation of the Gods and pwaids restored to his manhood in consequence of his repentance and the 'cession of Medhfitithi and Medhy&tithi whom he richly rewarded. In this 7. i S iRvati congratulates him on his restoration. Professors Ludwig and vsmaun have translated the stanza more literally. wool of the sheep,’ the material of . hich the sieve, strainer, or filter used clearing and purifying the Soma juice was made, Like barky : or, like the sacrificial cake made of barley-meal. b only share among them. brilliant-hued: without sufficient mixture with milk to thicken it and nge its colour. The meaning of this and the following stanza is : Indra fers our 1 ibations, imperfectly prepared as they may be, to the milk-offering* k which other meu endeavour to attract him. 108 THE HYMNS OF [ BOOK V}},

1800For him, for Indra, for the God, be pressed three draughty Some juice In the Juice drinker’s own abode.

1801Three reservoirs exude their drops, filled are three beakers to the brim, All for one offering to the God.

1802Pure art thou, set in many a place, and blended in the mjJ with milk And curd, to cheer the Hero best.

1803Here, Indra, are thy Soma-draughts pressed out byus,tl strong, the pure : They crave admixture of the milk. 110 Indra, pour in milk, prepare the cake, aud mix the Som draught : I hear them say that thou art rich.

1804Quaffed juices fight within the breast. The drunken praii not by their wine, The naked praise uot when it rains.

1805Rich be the praiser of one rich, munificent and famed like thee High rank be his, 0 Lord of Bays.

1806Foe of the man who adds no milk, he heeds not any cbaute hymn Or holy psalm that may be sung.

1807Give us not, Indra, as a prey unto the scornful or the proud Help, Mighty One, with power and might. The Kanvas praise thee with their hymns.

1808Three reservoirs: or troughs used in the preparation of the Soma-libaiioui They are called severally, dronakalasn , pdtabkrit , and ddkavanlya.

1809In the midst : 1 in the middle (of the day ? ).' — Hillebrandt.

1810This stanza breaks the connexion between stanzas 11 and 13, andisii itself almost unintelligible. Wilsou paraphrases, after Sityana : ‘ The |v>taW (of Soma) coutend in thy interior (for thine exhilaration) like the cbnn caused by wine : thy worshippers praise thee (filled full of Soma) like udder (of a cow with milk).’ SAyana’s explanation of ncignflh, naked as worshippers, stotdmh, * who do not desert the verses of the Veda,1 >s ot) ously impossible, u'dhah, udder, frequently means the rainy sky, an(j ^ 'u‘ have this meaning here ; so that the sense of the passage may possibly Ludwig suggests, that neither great wealth nor abject poverty tends to ■ ® a man devout. The rich man when he drinks his wine at home and the clad wretch exposed to the drenching rain are equally regardless of the 1

1811Rich be the praiser of the rich : this appears to be the contiuuation * thou art rich ’ of stanza 11.

1812Indra will not accept worship without oblation. TUN 2.] THE RIOVEDA. 109 Naught else, 0 Thunderer, have I praised in the skilled singer’s eulogy : On thy laud only have I thought. The Gods seek him who presses out the Soma; they desire not sleep : They punish sloth unweariedly. Come hither swift with gifts of wealth— be not thou an^rv with us — like ° J A great man with a youthful bride. Let him not, wrathful with us, spend the evening far from us to-day, Like some unpleasant son-in-law. he- gives, His plans whom the three worlds display. do we know ® Than the Strong Lord with countless aids. 0 prosser, offer Soma first to Indra, Hero, Sakra, him The Friend of man, that he may drink; Who, in untroubled ways, is best provider, for his worshippers Of strength in horses and in kine. ’ Pressers, for him blend Soma juice, each draught most excel- lent, for him The Brave, the Hero, for his joy. fho Vritra-slayer drinks the juice. May he who gives a hun- dred aids Approach, nor stay afar from us. Hay the strong Bay Steeds, yoked by prayer, bring hither unto ns our Friend, Lover of Song, renowned by songs. iwcot are tire Soma juices, come! Blent are the Soma juices, come ! feast. . I1 9uV<MradhiJcah, eminent on account of liis good qualities. ‘ Be as tul, like the ardent husbaud of a new bride.’ — Wilson. ‘ Like a rich newly married,' — Grassm&nn. consequently stays at home. * Firntto Indra: see VIII. 1. 20. Saha : India, the Mighty One. no [BOOK Vli

1813And lauds which strengthen thee for great bounty and valoni and exalt India who doeth glorious deeds,

1814And songs to thee who lovest song, and all those Ly^ addressed to thee— These evermore confirm thy might.

1815Thus he, sole doer of great deeds whose hand holds thunder gives us strength, ' He who hath never been subdued. - 32 Vritra he slays with his right hand, even Indra, great v1’1 mighty power, And much-invoked in many a place.

1816He upon whom all men depend, all regions, all achievements Takes pleasure in our wealthy chiefs.

1817All this hath he accomplished, yea, Indra, most gloriou renowned, Who gives our wealthy princes strength.

1818Who drives his chariot seeking spoil, even from afar, to h he loves : For swift is he to bring meu wealth.

1819The Sage who, winning spoil with steeds, slays Vritra, He with the men, His servant’s faithful succourer. The Soma hath full well inspired.

1820Ye Kanvas, sing the Mighty One, Lord of the Brave, wl loves renown, All-present, glorified by song.

1821Strong Friend, who, with no trace of feet, restores the cattl to the men Who rest their wish and hope on him.

1822Shaped as a Ram, Stone-hurler ! once thou earnest hither tf the son Of Kanva, wise Medhyatithi.

1823All this hath he accomplished: the slaughter of Vritra and other gr^ deeds ; or, he made all these eieatures.

1824The Sage Indra With the men : accompanied by the Maruts.

1825Priyamedhas : membete of the family of one of the RishU.

1826With no trace of fed: without tracking the lost cattle (the rays oi iig^ by their footsteps.

1827Shaped as a Ram: sea I. 51. 1. The legend ia told iu the Brdhmana , 1.1. THE RIG VEDA. Ill tMN 3.] Vibhiudu, thou bust helped this nmu, giviug him thousands four times ten, And afterward eight thousand more. of delight, For wedlock sake I glorify.

Maṇḍala IV (Volume II, opening) — HYMN TIL Indra.

1828May these my songs of praise exalt thee, Lord, who hast abundant wealth. Men skilled m holy hymns, pure, with the hues of fire, have sung^hem with their lauds to thee. [ He, with his might enhanced by lvishis thousandfold, hath like an ocean spread himself. holy singers rule. may win the spoil.

1829With might hath Indra spread out heaven and earth, with power hath Indra lighted up the Sun. In Indra are all creatures closely held; in him meet the distilling Soma-drops.

1830Men with their lauds are urging thee, Indra, to drink the Soma first. The Kibhus in accord have lifted up their voice, and Rudras sung thee as the first.

1831Vibhindu: the prince, the institutor of the sacrifice.

1832The stanza is obscure, the ineanin^ of mUt, a feminine dual which S&ynna tplaina by nirmdtryau , maker's or creators, *. e. heaven and earth, being un- p'tain. Sdyana’s paraphrase of the stanza is : ‘ I glorify these two (heaven and h'th), the auginentet'8 of water, the originators (of beings), the benefactors of Mi worshipper, cm account of their generation (of the wealth so giveu to me).* r Wilson 1 3 the hues of jive: or, radiant as Agni. e Suu whom Indra has caused to shine. 112 THE HYMNS OF [BOOK F///(

1833Indra increased bis manly strength at sacrifice, in the wi ty rapture of this juice. to his majesty.

1834I crave of thee that hero strength, that thou mayst firs) regard this prayer, Wherewith thou holpest Bhrigu and the Yatis and Iraskanvi when the prize was staked.

1835Wherewith thou sentest mighty waters to the sea, that, Indra is thy manly strength. have cried aloud.

1836Help us, 0 Indra, when we pray to thee for wealth and her might. _ . . . First help thou on to strength the man who strives to wit and aid our laud, 0 Ancient One.

1837Help for us, Indra, as thou holpest Paura once, this ir.au' devotions bent on gain. Help, as thou gavest Rusama and Syavaka and Svarnaiaan Kripa aid.

1838What newest of imploring prayers shall, then, the zealou mortal sing 1 For have not they who laud his might, and Indra* power wo for themselves the light of heaven ?

1839When shall they keep the Law and praise thee mid the Gods Who counts as Hishi and as sage ? When ever wilt thou, India Maghavan, come nigh to presser or to praiser’s call ?

1840These songs of ours exceeding sweet, these hymns of piw asceud to thee, . . Like ever-conquering chariots that display their stieng gain wealth, and give unfailing aid.

1841The Bhrigus are like Suns, like Kanvas, and have gained * that their thoughts were bent upon. The living men of Priyamedha’s race have sung exalting u 1 with their lauds. __

1842Bhrigu : see Vol. I., Index. Yatis : an ancient race of ascetics conned with the Bhrigus, aud, according to one legend, said to have taken part in creation of the world. Praskanva : a Uishi, son of Kanva, the seer of 8011 hymns of Book I.

1843The worlds : all men, or all living creatures.

1844Paura : the son of King Punt. Rusama , S'/dvalm, Svarnara, and ^ appear to have beeu princes especially favoured by India. Of. stanza % ot following hvrnu. THE RIOVEDA. yMX 4.] L j3est slayer of the Vritras, yoke thy Bay Steeds, Indra, from f afar. ; Come with the High Ones hither, Maghavan, to us, Mighty, to drink the Soma juice. prayer, to gain the sacrifice. hear my call. ) Thou from the lofty plains above, 0 Indra, hurledst Vritra down. Thou dravest forth the kine of guileful Mrigaya and Arbuda from the mountain’s hold. j Bright were the flaming fires, the Sun gave forth his shine, | and Soma, Indra’s juice, shone clear. regard that valorous deed. I heaven. Which Indra and the Maruts gave, and Pakasthaman Kaura- yan, To me hath'Pakaathaman given, a ruddy horse, good at the pole, Filling his girth and rousing wealth ; Compared with whom no other ten strong coursers, harnessed to the pole, Bear Tugrya to his dwelling place. Raiment is body, food is life, and healing ointment giveth strength. As the free-handed giver of the ruddy steed, I have named Pakasthaman fourth.

Maṇḍala IV (Volume II, opening) — HYMN IV. Indra.

1845High Ones: the Maruts.

1846To gain the sacrifice : to ensure it proper performance and the blessings ch flow from it.

1847Mrigaya: see IV. 16. 13. Arbuda: see Vol. I.f Index. 0 The great Dragon : or Serpent, Ahi, il Kauraydn : Kauray&na, the Bon of KuruyAna. P&kasth&man, whose nility is praised in stanzas 21 — 24, is not mentioned elsewhere. & Tugrya: Bhujyu, son of Tugra. See Vol. I., Index. A . . 114 THE HYMNS OF [BOOH Vjn

1848Or, Indra, when with Rama, Rusama, Sy&vaka, and Kr',pa thou rejoices t thee, Still do the Kanvas, bringing praises, with their prayeri 0 Indra, draw thee hither : come.

1849Even as the wild-bull, when he thirsts, goes to the desert’i watery pool, Come hither quickly both at morning and at eve, and with the Kanvas drink thy fill. for him who pours the juice. Soma pressed in the mortar didst thou take and drink, and hence bast won surpassing might.

1850With mightier strength he conquered strength, with energy be crushed their wrath. and bowed down to thee like trees.

1851He who wins promise of thine aid goes girt as with a thou- sand mighty men of war. He makes his son preeminent in hero might : he serves with reverential prayer.

1852With thee, the Mighty, for our Friend, we will not fear or feel fatigue. May we see Turvasa and Yadu : thy great deed, 0 Hero, must be glorified.

1853On his left hip the Hero hath reclined himself : the proffered feast offends him not. hither, haste, and driuk.

1854India, thy friend is fair of form and rich in horses, cars, and kine, He evermore hath food accompanied by wealth, and radian joins the company.

1855Come like a thirsty antelope to the drinking-place: drink Soma to thy heart’s desire. surpassing might.

1856Rusama , Sydvaka , and Kripa have been mentioned in stanza 12 of the preceding hymn. Ruma was another of India’s favourites.

1857The wild-bull: or Gaura (Bos Gaums), a kind of buffalo.

1858May we tee Turvata and Yadu : enjoying happiness through thy favour.- 84yana. .

1859Thy friend : the man whom thou favoureat. Joint the company • 1 assembly of his equals. ^

1860Raining it down : pouring down the transformed Soma in the shape » rain. See Vedische Studien , I. 88. i THE RIGVEDA. f MS 4.] ! priest, let the Soma juice flow forth, for Indra longs to drink thereof. slayer hath come near. The man with whom thou fillest thee with Soma deems him- self a pious worshipper. hasten forward, drink of it. car. juice which, offered, honours him. To the brown juice may his dear vigorous Bay Steeds bring Indra, to our holy task. our drink-offerings. May he with wisdom, Sakra ! Looser! Much-invoked! aid us to riches and to seed . Sharpen us like a razor in the barber's hands; scud riches thou who set test free. man whom thou dost speed. God. psalm that Pajra sings. 3 Mykiue, 0 Radiant God, seek pasture wheic they will, my during wealth, Immortal One. our gathering strength. Rich was the gift Kurunga gave, a hundred steeds at morning rites. e Arnoug the gifts of Turvasas we thought of him, the opulent, the splendid King. What by his morning songs Kanva, the powerful, hath, with the I riyamedhasi gaiued — may here be a name of Indra. Looser: of the chariot-horse* “ u comesfc t0 orifices ; or, according to Silyana, liberator (from sin). v ot?e ?f Pajras, a celebrated priestly family, with whom the vas appear to have beeu on hostile terms. Kurungct, : this prince’s name does not occur again, 116 THE HYMNS OF L BOOK Vijj The herds of sixty thousand pure and spotless kine, have I the Rishi, driven away.

1861The very trees were joyful at my coming : kine they obtained in plenty, steeds in plenty.

Maṇḍala IV (Volume II, opening) — HYMN V. Aj

1862Like Heroes on your will-yoked car far-shining, Wonder. Workers ! ye Attend, 0 Asvins, on the Dawn.

1863Bv you, 0 Lords of ample wealth, our songs of praise \m been observed : As envoy have I brought the prayer.

1864Kanvas must praise the Asvins dear to many, making many glad, Most rich, that they may succour us.

1865Most liberal, best at winning strength, inciters, Lords ol splendour who Visit the worshipper’s abode.

1866So for devout Sudeva dew with fatness his unfailing mead, And make it rich for sacrifice.

1867Hitherward running speedily with horses, as with rapid hawks, Come, Asvins, to our song of praise :

1868Wherewith the three wide distances, and all the lights that are in heaven Ye traverse, and three times of night. 9 0 Finders of the Day, that wo may win us food of kine and wealth, * Open the paths for us to tread. Bring us the strength that hordes give.

1869Ye Lords of splendour, glorified, ye Wonder-Workers borne on paths Of gold, drink sweets with Soma juice. correctness is at least doubtful Von Roth suggests ‘ to the watering-p^ as the meaning of the word, and Ludwig ‘ so that none remained belimu.

1870Lords of ample wealth : ‘affluent in sacrifices.’-- Wilson. See VJ4- ■ A 9 envoy: as the messenger of the patron of the sacrifice.

1871Times of night : ydmas, night-watches of three hours each.

1872Sweets: or meath, mddhu; here, perhaps, the milk.— Ludwig. mN 5.] TH^RIGVEDA. 117 ; To us, ye Lords of ample wealth, and to our wealthy chiefs extend Wide shelter, ne’er to be assailed. I Come quickly downward to the prayer of people whom ye favour most : Approach not unto other folk. . Ye Asvins whom our minds perceive, drink of this lovely gladdening draught, The meuth which we present to you. \ Bring riches hither unto us in hundreds and in thousands, source Of plenteous food, sustaining all. Moved by the priests, 0 Asvins, come, r Men who have trimmed tho sacred grass, bringing oblations and prepared, 0 Asvins, are invoking you.

1873May this our hymn of praise to-day, most powerful to bring you, be, 0 Asvins, nearest to your hearts. | your car — | 0 Asvins, drink ye both therefrom. : our kine, Our progeny, and plenteous food.

1874Ye too unclose to us like doors the strengthening waters of the | sky, | And rivers, ye who find the day. # £ When did the sou of Tugra serve you, Men 1 Abandoned in the sea, That with winged steeds your car might fly. Ye, 0 Nasatyas, ministered to Kanva with repeated aid, When cast into the heated pit.

1875By the priests : vdghddbhih : according to S&yana, * with horses.’

1876The Asvins appear to be invited to halt and drink the libations prepared them by their worshippers, and not, as Sdyana explains, to drink from the in suspended in their own car. — Ludwig.

1877The son of Tugra: Bhujyu, whose rescue by the Asvins has frequently en related and referred to. The meaning is, I do not honour you only when &ni in distress, as others whom you have aided have done.

1878Ministered to Kanva: see I, 112. 5, and 118. 7. 118 TUB IIYMIfS OF [BOOK P//j

1879Come near with. those most recent aids of yours which eulogy, When I invoke you, Wealthy Gods.

1880As ye protected Kanva erst, Priyatnedha and Upastuta, Atii, Smjara, Asvins Twain !

1881And Ansu in decisive fight, Agastya in the fray for kine, And, in his battles, Sobhari.

1882For so much bliss, or even more, 0 Asvins, Wealthy God* than this, We pray while singing hymns to you.

1883Ascend your car with golden seat, 0 Asvins, and with rein of gold, That reaches even to the sky.

1884Golden is its supporting shaft, the axle also is of gold, And both the wheels are made of gold.

1885Thereon, ye Lords of ample wealth, come to us even from afai Come ye to this mine eulogy.

1886From far away ye come to us, Asvins, enjoying plenteous foe Of Dasas, 0 Immortal Ones.

1887With splendour, riches, and renown, 0 Asvins, hither con to us, Nasatyas, shining brilliantly.

1888May dappled horses, steeds who fly with pinions, bring yc hitherward To people skilled in sacrifice.

1889The wheel delayeth not that car of yours accompanied 1 song, That eometh with a store of food. J5 Horne on that chariot wrought of gold, with coursers ve fleet of foot, Come, 0 Nfisatyas, swift as thought.

1890Wealthy 6 och: the meaning of vriskanvasH is uncertain : ‘ rich in show is Sfiya’a’s explanation, and ‘excellent as nteers ’ Prof. Ludwigs. I von ltoth, but his interpretation is conjectural. , 2 5 Kanva, Priyamedha . Upastuta and Atri have been mentioned in B(>0 Sftyaoa takes sinj&ram to Ik* an epithet of Atri, ‘ repeating praises.’ 2d Ansu: a worshipper so named. — Sdyana. Af/astya: appears in I- ‘ ' where he is said to have been the family-priest of Khela. The grea . Sobhari: a Rishi, the seer of Hymns 19- 22 of this Book.

1891Plenteous food of Ddmn: the meaning appears to be that eyen . in the ea*t the Dfisas or non-Aryan inhabitants sacrifice to the Asvins. explains the stanza differently : ‘ Immortal Asvins, destroyers of the ci the D&aas, ye bring to us food from afar.’— Wilson, THE RIG VEDA. lYMV 6 ] 5 0 Wealthy Gods, ye taste aud find the brisk and watchful wild beast good. Associate wealth with food for us.

Maṇḍala IV (Volume II, opening) — HYMN VI. Indra.

1892When the priests, strengthening the Son of Holy Law, present their gifts, Singers with Order’s hymn of praise.

1893Since Kanvas with their lauds have made Indra complete the sacrifice, Words are their own appropriate arms.

1894Before his hot displeasure all the peoples, all the men, bow down, As livers bow them to the sea.

1895This power of his shone brightly forth when Indra brought together, like A skin, the worlds of heaven and earth.

1896According to SAyana the watchful xcild beast is therthe Soma which must 5 chased or sought after by the Gods. Ludwig would read svapatho, with 4 ansitive and causal meaning, instead of svddatho , i e , ye when ye appear i the morning send to sleep the wild beasts that have been awake all night, he st.mza is obscure.

1897Buffaloes : or camels,

1898This stanza appears to be spoken by Kasu who is called Chaidya or son c Chedi. Who think upon the shield : who are practised in wearing armour t leather, according to SAyana. 3 arc their own appropriate arms: ‘thev declare all weapons eedlc8s.’-Wilaon. [BOOK Vm

1899The fiercely-moving Vritra’s head he severed with his thunder- bolt, His mighty hundred-knotted bolt.

1900Here are — we sing them loudly forth — our thoughts among the best of songs, Even lightnings like the blaze of fire.

1901When hidden thoughts, spontaneously advancing, glow, and with the stream Of sacrifice the Kanvas shine.

1902Iudra, may we obtain that wealth in horses and in herds of cows, And prayer that may be noticed first. .0 I from my Father have received deep knowledge of the Holy Law : I was born like unto the Sun. .1 After the lore of ancieut time I make, like Kanva, beauteous songs, And Indra' s self gains strength thereby.

1903Whatever Rishis have not praised thee, Indra, or have lauded thee, By me exalted wax thou strong.

1904When his wrath thundered, when he rent Vritra to pieces, limb by limb, He sent the waters to the sea.

1905Against the Dasyu Sushna thou, Indra, didst hurl thy during bolt : Thou, Dread One, hast a hero's fame. contain Indra, the Thunderer with his might. .6 0 Indra him who lay at length staying thy copious waters thou, In his own footsteps, smotest down. grasp On spacious heaven and earth conjoined.

1906From my Father : ‘from Indra, the true protector,’ according to

1907Have not praised thee : have not praised thee yet, that is, will praise ;hee hereafter.— Ludwig.

1908In his own footsteps : or, in the (waters) at his feet. ‘Into the rushing itreams.’ — Wilson.

1909Conjoined ; like two bowls turned towards each other. TEE RIGVEDA. YMN 6.] ) Indra, whatever Yatis and Bhrigus have offered praise to thee, Liston, thou Mighty, to my call. ) Indra, these spotted cows yield thee their butter and the milky draught, Aiders, thereby, of sacrifice ; I Which, teeming, have received thee as a life-germ, Indra, with their mouth, Like Surya who sustaineth all. 0 Lord of Might, with hymns of praise the Kanvas have increased thy power, The drops poured forth have strengthened thee. ! Under thy guidance, Indra, mid thy praises, Lord of Thunder, shall The sacrifice be suoo performed. , Indra, disclose much food for us, like a stronghold with store of kine: Give progeny and heroic strength. : And, Indra, grant us all that wealth of fleet steeds which shone bright of old Among the tribes of Nahushas. i Hither thou seemest to attract heaven’s fold which shines be- fore our eyes, When, Indra, thou art kind to us. ! Yea, when thou puttest forth thy power, Indra, thou governest the folk, Mighty, unlimited in strength. them help, With drops to thee who spreadest far. > There where the mountains downward slope, there by the meeting of the streams The Sage was manifest with song.

1910Thence, marking, from his lofty place downward he looks upon the sea, And thence with rapid stir he moves. yo * P*°.U8 Ra£e8-’ — Wilson. Angirnses, according to Sftyana. the stanza is unintelligible to me. Sayanasays that ; thee’ means Indra Ae shape of the grass which his fertilizing energy causes to grow, and by ll]g 011 which the cows multiply. This energy of Indra’ a is all-supporting n, ^ee Wilson’s note. Ludwig proposes an alteration of the text.

1911Tit • or, perhaps, the neighbouring tribes. t *e ■<rc; Indra. ‘Sftyana’s conclusion of the purport of the verse is, ,l~*ht to sacrifice in those places where Indra is said to be manifest- 29 2 he sea; the reservoir of Some juice. [BOOK Vjj

1912Then, verily, they see the light refulgent of primeval seed, Kindled on yonder side of heaven.

1913Indra, the Kanvas all exalt thy wisdom and thy maul power, And, Mightiest! thine heroic strength.

1914Accept this eulogy of mine, Indra, and guard me carefully; Strengthen my thought and prosper it.

1915For thee, 0 Mighty, Thunder-armed, we singers through dev tion have Fashioned the hymn that we may live.

1916To Indra have the Kanvas sung, like waters speeding don a slope : The song is fain to go to him.

1917As rivers swell the ocean, so our hymns of praise make Indr strong, Eternal, of resistless wrath.

1918Come with thy lovely Bay Steeds, come to us from regions h away : 0 Indra, drink this Soma juice.

1919Best slayer of the Vritras, men whose sacred grass is read trimmed Invoke thee for the gain of spoil.

1920The heavens and earth come after thee as the wheel follow Etasa : To thee flow Soma-drops effused.

1921Rejoice, 0 Indra, in the light, rejoice in Saryan-lvan, be Glad in the sacri fleer’s hymn.

Maṇḍala IV (Volume II, opening) — HYMN VI f.

1922When, Bright Ones, fain to show your might ye have deter- mined on your course, The mountain-clouds have bent them down.

1923Loud roaring with the wiuds the Sons of Prisni have upraised themselves : They have poured out the streaming food.

1924The Harms spread the mist abroad and make the mountains rock and reel, When with the winds they go their way;

1925What time the rivers and the hills before your coming bowed them down, So to sustain your mighty force. w V?dia2nhp^m? Ure !™n,an (cf* Tiridates* Perpa)- See Weber’s EpUchcs (SitZUD8sberifhte derK- P' Akadeuue der r Mams: or Yadus, descendants of the hero Yadu. *< Pajra: see VIII. 4. 17.

1926Kakuha ■' or’ the lo% °ne. meaning Tirindira. Buffalo*, or camels. toLrJ4rinfluL‘SdiD8ri0.0ne of SflW*'8 three interpretations, the metre. g at th9 midda>’ hbation accompanied by hymns in the Trishtup 124 * THE HYMNS OF [BOOK V //,

1927We call on you for aid by night, on you for succour in the daj Oil you while sacrifice proceeds.

1928These, verily, wondrous, red of hue, speed on their course with a roar Over the ridges of the sky.

1929With might they drop the loosened rein so that the Sun ma run his course, And spread themselves with beams of light.

1930Accept, ye Maruts, this my song, accept ye this mine hyw of praise, Accept, Ribhukshans, this my call.

1931The dappled Cows have poured three lakes, meath for tin Thunder- wielding God, From the great cask, the watery cloud. 110 Maruts, quickly come to us when, louging for felicity, We call you hither from the sky.

1932For, Rudras and Ribhukshans, ye, Most Bountiful, are in th house, Wise when the gladdening draught is drunk. ousjoy, With plenteous food, sustaining all.

1933When, Bright Ones, hither from the hills ye have resolved t take your way, Ye revel in the drops effused.

1934Man should solicit with his lauds happiuess which belongs! them, So great a band invincible. the heaven and earth, Milking the spring that never fails.

1935With chariots and tumultuous roar, with tempests and witl hymns of praise The Sons of Prism hurry forth.

1936For wealth, we think of that whereby ye aided Yadu, Turvas And Kanva who obtained the spoil.

1937They drop the loosened rein : they speed forward to propare the way ^ the Sun. 0 Ribhukshans : Mighty Ones, according to Sftyana.

1938The dappled Cows: the ^Maruts, Three lakes: three large Soma tflcles, the JJronakalasa, the Adhavaniya} and the Pdtabhrit. The meaning the Maruts have poured down abundant water from the rain-cloud, THE MOVED A. rMN 7.] Mav these our viands Bounteous Ones ! that flow in streams like holy oil, With Kanva’s hymns, increase your might. Where, Bounteous Lords for whom the grass is trimmed, are ye rejoicing now ? Wlmt Brahman is adoring you % Is it not there where yo of old, supplied with sacred grass, for lauds Inspired the strong in sacrifice I They brought together both the worlds, the mighty waters, aud the Sun, And, joint by joint, the thunderbolt. They sundered Vritra limb from limb and split the gloomy mountain-clouds, Performing an heroic deed. and helped Indra in battle with the foe. i They deck themselves for glory, bright, celestial, lightning in their hands, And helms of gold upon their heads, i When eagerly ye from far away came to the cavern of the Bull, He bellowed in his fear like Heaven. r Borne by your golden footed steeds, 0 Gods, come hither to receive The sacrifice we offer you.

1939When the red leader draws along their spotted deer yoked to the car. The Bright Ones come, and shed the rain. ) Sushoma, Saryanav.in, and Arjika full of homes, have they, These Heroes, sought with downward car.

1940With Kdnva's hymns: hymns of the Rishi Punnrvalsa, a descendant of iinva

1941The strong in sacrifice : the Maghavans , wealthy worshippers.

1942Trita : a Vedic deity, perhaps Agni in his third form, geneially associated ith Indra, Vftyu, and the Maruts. See. Vol. I., Index. In battle with the >c: or, to overcome Vritra.

1943The cavern of the Bull: perhaps, the hollow of the rain-cloud; ‘the pening of the rainy (firmament).’ — Wilson.

1944Leader ; or side-horse.