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I
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THE

SIXTH AND PAET OF THE SEVENTH ASHTAKA,

OF THE

KIG-VEDA
8fc,
8fc.

.H

DEC 14

A.

^^

1910

RIG-VEDA 8ANHITA/^Li^
A COLLECTION OF

ANCIENT HINDU HYMNS,

CONSTITUTING THE

SIXTH AND PART OF THE SEVENTH ASHTAKA,

OF THE

RIG-VEDA.
TRANSLATED FROM THE ORIGINAL SANSKRIT,

By H. H. WILSON,
EDITED BY

'

M.A.,

F.R.S.

E.

B.

COWELL,
AND

M.A.,

PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF CAMBRIDGE,

W.

F,

WEBSTER,

M.A.,

LATE SANSKRIT EXHIBITIONER, TRIN. COLL. CAMB.

LONDON
TRUBNER &
CO.,

57

and
1888.

59,

LUDGATE

HILL.

HERTFORD
PRINTED BY STEPHEN AUSTIN AND SONS.

PREFACE.
published, in 1866,
the fourth volume of the

late Professor Wilson's translation of the

Rig-Yeda,

which professed to follow mainly the interpretation

of

the

Hindu Commentator Sayana.

The printing

of the fifth

volume was soon afterwards commenced

ori-

but
ginal

it

was stopped by the discovery that the

MS.

of the translation ended abruptly in the

middle of the 44th

hymn

of the eighth Mandala,

less

and that although there was a more or

com-

plete translation of the tenth Mandala, only rough

notes remained of that of the ninth.

subsequently

completed

the

translation
it

of

the
;

eighth

Mandala

independently, and

was printed

but

ments
as

at

that

time,

in connection

my engagewith my duties
Camof the

Professor of Sanskrit in the University of

bridge,

rendered
;

it

impossible

for

me

to

continue

the work

more especially
of

as the original

MS.
in

translation

the

ninth Mandala was

very

imperfect state, and required a great deal of careful

revision, before
it

could be sent to press.

long

VI

PREFACE.

interval elapsed during

which the translation lay in

abeyance

but Messrs. Triibner

&

Co. were always

anxious to

have

it

completed,

and

Mr. Nicholas

Triibner retained to the last his earnest interest in

the work.
pupil,

At

last,

my

friend and old

Cambridge

Mr.

W.

F.

Webster,

undertook to carry on
task.

and complete the interrupted

tinued the editing of the
fifth

He
He

has conis

volume, which

now
care-

published after

its

long suspension.

has

fully corrected Professor Wilson's translation of the

ninth

Mandala with which

this

volume ends; the

sixth and last volume, comprising the translation of

the tenth Mandala,

to

is

in the press.

have ventured

add a translation of the Valakhilya hymns, forming

I.

Appendix
tained in

of this

volume

they were not contranslation,

Prof. Wilson's

MS.

nor

does

Sayana give any commentary on them.

The aim
represent

of this translation, as I have said,

traditional

is

to

the

interpretation of the Rig-

Veda
little

as

given

by Sayana, and
is

consequently but

attention

paid

to

the views of
not

modern

scholars.

This work

does

pretend to give a

complete translation of the

faithful

Rig- Veda,

but only a
its

image of that particular phase of

inter-

pretation

which the medieval Hindus,

preserved.

as represented
is

by Sayana, have
and deeper study

This view
;

in itself
far

interesting and of an historical value

is

but

wider
real

needed

to

pierce to

the

PKEFACE.

Vll

meaning of these old hymns.

will

Sayana's commentary
its

always retain a value of

own,

even
any

its

mistakes are often interesting,

but
to

his explanations

must not
ship.

for a

moment bar

the progress of scholar-

We
;

can be

thankful

him

for

real

help
to

but

let

us not forget the debt which

especially to those of

we owe

modern

scholars,
St.

Germany.

The great
volume of
a

Petersburg Dictionary (the sixth and

seventh volumes of which appeared since the fourth

this

translation

was published)
erudition,

is

indeed
it

monument

of

triumphant

and

has

inaugurated a

new

era in the interpretation of the

Rig- Veda.
E. B.
Cambridge, March \7th, 1888.

COWELL.

RIG-VEDA SANHITA.
SIXTH ASHTAKA.
SECOND ADHYAYA.

MANDALA

VIII. Continued.

AXUVA'KA
SUKTA
I.

IV.

(XXI.)

The

deity

is

Indea, except in the last two verses, in which the

liberality of

Chitea
:

is

praised

the Rishi

is

Sobhaei, of the
is

family of

Kanwa

the metre of the odd verses

Kahibh, of

the even Satobrihati.

1.
ficial

Unpreceded* Indra, cherishing thee (with

food),

sacri- varga

I.

desirous of thy protection,

we invoke
call

thee

who

art manifold in battle, as

for help).
1

(men

upon)

some stout (person

1

Vdje chitram, sangrdme vividharupam

[I. 5. 1. 2.

the printed Sdman,

I.

408

10

"thunderer," for

vdje.

Yathd

II. 1. 1. 22. 1.]

(Benfey), reads vajrin,

vrihyddibhir griham piirayanto

jand annavishaye sthulam gunddhikam kanchit

mdnavam dhwayanti,

"as people

filling

a house with rice and the like call upon some

for food," is the

stout, liberal

man

commentator's amplification

of the last clause.

* Apurvya
oblations.

is

explained

"new,"

i.e.

ever

new

at the three

VOL. V.

1
2.

RIG-VEDA SANHITA.

We have recourse,
:

Indra, to thee for protection

is

at sacred rites

may
!

he who

ever young, fierce,

resolute,

come

to us

We,

thy friends, Indra, rely

upon thee
3.

as our protector

and benefactor. 1
come, lord of the Soma,

Lord of

horses, of cattle, of corn-land, these

;

libations (are for thee)

drink the effused

4.

Soma

juice.

Intelligent, but destitute of kin,* let us con-

nect

ourselves,

Indra, with thee,

who aboundest
benefits),

with kinsmen: come, showerer (of

all

with

thy
5.

glories, to

drink the Soma.

of) birds

Gathering like (a flock

round thy

exhilarating heaven-bestowing

Soma beverage mixed

with curds, we repeatedly glorify thee, Indra. 2

Vavga
ii.
(3.

vy e

salute thee with this adoration

why
Thou

dost

thou so

oft

meditate (upon our requests)

master of
art

bay

steeds, let our desires be granted.

their bestower,

we

are thy (suppliants),

and our

sacred rites are (addressed to thee).

7.

We

verily are the most recent (objects) of thy

protection, Indra, wielder of the thunderbolt;

we
(the

have not known of old one greater than

8.

thou."]"

W^e acknowledge, hero, thy

1.

friendship,

Saina Veda, II. 59 [II.

Ibid. I.

1.

22. 2].
is

407

[I. 5. 1. 2. 9].

Vivakshane

explained by Sayana

sicargajircipanasile,

"causing

to obtain sicarga,y

* Or rather, " we thy worshippers

f Sayana seems

(vijirdsah), destitute of kin."

to render this latter clause

"we knew
thee)."

thee

not formerly as the mighty one (but

now we know

f
:

SIXTH ASHTAKA

SECOND ADHYAYA.

wealth) to be enjoyed through thee, and

thunderer, of thee
:

solicit both,

giver of dwellings,
in all

Indra

of the

handsome jaws, sustain us

(store of) cattle.
9.

abundance and in

I glorify, friends, for your protection, that

Indra

who

has brought to us of old this or that excellent

1

(wealth).
10.

That man

glorifies

Indra, the lord of bay

steeds, the protector of the good, the

overcomer of

who rejoices (in the fulfilment of his wishes): may Maghavan bestow upon us, his worshippers,
enemies,

hundreds of
11.

cattle

and

horses.
III.

With

thee, showerer (of benefits), for our ally, Varga

we

bid defiance to one assailing us in a contest (on

behalf) of a

man

possessing herds of cattle.*

12. Indra, invoked of

many, may we conquer

;

in

battle those contending against us

may we resist the

rites,

malignant

may

we, aided by the leaders (of

the Maruts), slay

Vritra

may we

be prosperous,

and do thou protect our pious works.

13. Thou, Indra, art

by thy birth brotherless

:

from ever art thou without a kinsman

the kindred

thou desirest
1

is

(that of
400

him) who engages in war. 2

Sama Veda,
Ibid. I.

I.

[I. 5. 1. 2. 2].
1. 2. 1
;

399

[I. 5.

II. 6. 2. 4. 1].

[Sayana renders

this verse thus, "

Thou, Indra, by thy birth art from eternity

* Sama Yeda,
f

I. 5. 1. 2. 5.

Sayana explains nribhih

as

" wielders of weapons," dyu-

dhanetribhih, and vritra as

"the enemy."

4
14.

RIG-VEDA SANHITA.

wealthy
are

Thou acknowledgest no friendship for the man (who makes no offerings) those who puffed up with wine offend thee: when thou
;

institutes!; (the sacrifice),

thou expellest niggardliness,

and thou
15.

art

invoked as a protector. 2
not, like fools,

Let us

Indra, be regardless

of the

friendship of such

as

thou art *
;

let

us

assemble together
without a
desirest to
foe,

when

the libation

is

effused.
;

without a controller, without a kinsman

i.e. it is

thou

show thy kinsmanship only by war,"

vriddhdh

only by

fighting that thou art the friend of thy worshippers.]

1

Surdswah,

siirayd

pramattdh,
line,

intoxicated

or

ndstikdh, Atheists.

For the second

beginning Tadd kri-

noshi
tary.

nadanum samuhasi, the printed

edition gives no

commen-

One MS. reads (but no doubt from some

interpolator's

hand), Yadd mdnavasya ddnddirdhityam

samuhasi nirdkaroshi
gifts

yashtritwam karoshi,

"when

thou expellest the neglect of

of a man, thou makest the sacrificing;" but the construction

is

questionable.

[The verse occurs

in

Sama Yeda,

II. 6. 2. 4. 2;

and Sayana there explains the

samuhasi,

clause,

Yadd krinoshi nadanum

mine'), thou bringest
Professor

"when thou utterest

the inarticulate sound of approba-

tion (to the worshipper, implying,

'He

is

him

(wealth)."

See Benfey's translation, note.

M tiller
p.

thus translates the whole verse, Ancient Sanskrit Lit.

542,

" Thou never findest a rich

despise thee
;

man

to be

thy friend

wine-swillers
gatherest

but

when thou

thunderest,

when thou

(the clouds), then thou art called like a father."]

2

Or,

"as a father," pita ha.

this,

* Sayana interprets
be desolate as those
as thou art,"

"Let not

us

who

are thine, Indra,

who

are ignorant of the friendship of such

md

te

amdjuro yathd murdsa indra sakhye twdvatah.

He

explains amdjurdh as grihaih putraih pautrair dhanddibhischa

sahajirndh.

SIXTH ASHTAKA
16.

SECOND
;

ADHYAYA.

Let us never, Indra, giver of

let

cattle, cease (to Varga IV.

it

benefit) from thy wealth

:

us not accept

(from

another than) thee * do thou,

who

art the lord,

confirm to us permanent (riches), bestow them upon

us

thy benefactions cannot be arrested.

it

17. Is

Indra who has given

to the
it

donor (of the

oblation) so

much

affluence ?

is

the auspicious
? or,

Saraswati (who has given) the treasure

is it

Chttra,

thou

18. Verily the

Raja Chitra, giving

his thousands

and tens of thousands, has overspread (with his

bounty) those other petty princes,
the Saraswati, as

who

rule along

Parjanya (overspreads the

Suxta

earth)

with

rain.
II.
;

(XXII.)
is

The

deities are the

As wins

the Rishi

as before
is

the metre
;

of the

first, third, fifth,

and seventh verses

;

Brihati

of the

second, fourth, and sixth, Satobrihat'i

of the eighth, Anush;

tubh

of the ninth

and

tenth, Jyotish

then come four Kd-

hibha Pragdthas.
1.

I invoke to-day for our protection that splendid Varga

v.

chariot, which, adorable

Aswins, advancing on the

(to

path to

battle, f

you ascended

go

to the

wedding)

Of StlRYA.
2.

Celebrate, Soehari, with praises (that chariot),

the benefactor of former (encomiasts), the worthily

* Sayana explains
swabhutdh,
te,

as in the previous verse,

vayam

tava

"we who

are thine."

f Rudravartan'i,

explained as "having a path which causes

weeping

in battle," or

"whose paths

are praised."

RIG- VEDA SANHITA.

invoked, the desired of many, the preserver, the fore-

most in

battles, the relied

upon by
ill.

all,

the scatterer

of enemies, the
3.

exempt from

We

incite

by our adorations on

this occasion

the two divine Aswins, the overcomers of foes, that

they

may come down

One
;

for our protection

and proceed
in every

to the dwelling of the

4.

donor (of the offering).

of the wheels of your car

moves

direction

1 the other, impellers of actions, remains

with you:

may your

favour, lords of rain, hasten

towards us as a cow
5.

(to

her

calf)

Your

celebrated chariot, Aswins, that

is

three-

banked,* and caparisoned with gold, graces heaven

and earth: come with

VargaVi.
6.

it,

Nasatyas.
the ancient (rain) from

Bestowing upon

Manu

the firmament, you enabled

soil)

him

to cultivate (the
2
:

with the plough (and reap) the barley

now

therefore,

Aswins, lords of

rain,

we

glorify

you both

with praises.
1

trmd
it

is

explained antarydmitayd prerahau,

" urgers,

or

impellers,

by the property

of internal influence or conscience;"

or

may mean udakasya

prerayitdrau,
vol.
i.

"senders of water or
p. 78.]

rain."
2

[For the two wheels, see

The text has yavam vrikena

harshathah,

"you

till

with the

plough barley."

* Say ana explains trivandhura

as

"having three

seats,"

or

"having two

poles,

and a bar between them

for fastening the

harness," vandhura being sdrathi-sthdnam, or dwe ishe tanmadhye

rajjusajjandrthaho dandah.

SIXTH ASHTAEA
7.

SECOND

ADHYAYA.
to us

Kick in food, Aswixs, come

by the paths
(of benefits),

of sacrifice, those

by which, showerers

you went

to gratify

Trikshi, the son of Trasadasytj,

with vast wealth.

8.

Leaders (of

rites), affluent

in rain, this

Soma
;

has been expressed by the (grinding) stones for you

come

to drink the

Soma, drink

it

in the dwelling of

the donor.
9.

Aswixs, who are rich in

rain,

ascend your
;

golden chariot, a storehouse (of weapons)

us fattening* food.
10.

bring to

With

those protections with which you have

defended Paktha, Adhrigu, and Babhru,

pitiating you,

when

pro-

come

to us,

Aswixs, quickly; admi-

nister medicine to the sick. 1

1

At

the time

when
1

hurrying, devout,
to battle, at

you both speedily going

day,

with our hymns,

we invoke Varga vii. the dawn of

all-

12. Then, showerers,

come
you,

to

my

manifold

propitiating invocation with those (protections), with

which, leaders (of

rites),

who

are gratified (by

oblations), munificent (in gifts),

and the overcomers

The terms
first is

are unusual

yad adhrigdvo adhrigu havdmalie.

The

explained, karmasu ticaramdiidh, "hastening to acts

of worship;"

the second,

satrubadhdrtham sangrdme twarayd

explained
etymologically adhrita-

gacchantau

adhrigu being
is

gamana, "whose going

unwithheld."

* Pivarih, according

to

Sdyana, "purifying," or "stout;"

p&vayitr'ini sthuldni va (anndni).

8
of

RIG-VEDA SANHITA.

numerous
13. I

(foes),

gave augmentation to the well; 1

with such (protections) come hither.

address the Aswins, glorifying
;

them

at

break of day
14.

we

solicit

them with

oblations.

We

adore those lords of water, leaders on the

road of battle,* in the evening, at dawu, and at mid-

day

therefore,

Budras who

are rich in food, give us

not up hereafter to a mortal adversary.

15. Adorable Aswins, bring in your chariot at

early
I,

dawn happiness

to

me, soliciting happiness:

Sobhari, invoke you as (did

16. (Aswins),

my)

father.

Yargavm.

who

are

swift

as

thought,

the

showerers (of benefits), prostrators of the arrogant,

the givers of enjoyment to

many, be ever nigh

unto us, for our security, with

protections.
17.

many and prompt

rites),

Aswins, of goodly aspect, leaders (of

with gold.

deep drinkers of the Soma juice, come to our dwelling,

abounding with horses, with

18.

cattle,

May we
is

obtain from

you (wealth) spontaand unassailable by a

neously bestowed,

comprising excellent strength,

such as

desired
:

by

all,

powerful (foe)
rich in food,

may we

obtain from you

hither,

who
all

are

upon your coming

good

things.

See

vol.

i.

p. 289, note a.

[The Aswins miraculously

filled

the well with water, and so rescued Vandana^\

* Rudravartani,

see supra

on

v. 1.

SIXTH ASHTAKA

SECOND

ADHYAYA.

\)

Sukta

III.

(XXIII.)
is

The

deity

is

Agni; the Rishi

Viswamanas, the son of

is

Yyaswa:
1.

the metre
1

Ushnih.

Adore him who

resists (our foes),

worship Jata-

Varga ix.

vedas the diffuser of smoke, of unobstructed radiance.

2.

Commend

with praise, all-beholding Viswaha-

nas, that Agni,

who

is

the giver of chariots to the

unenvious (worshipper).
3.

The

repeller (of foes), the glorified

by hymns,

arrests the food

lations

and drink, and the bearer of obtakes away the wealth (of those) of whom he
sacrifices).

foreknows 2 (the neglect of

4.
is

The imperishable

lustre rises of that

Agni, who

radiant, bright with blazing teeth, resplendent,

and glorious amidst troops

1

(of worshippers).*
Agni,
I.

Prativyam, satrushu pratigamana-silam agnim

who
102

has the property of going against enemies.

[I. 2. 1. 1. 7].
2

Sama Veda,
The

Vpavidd vindate vasu

first

is

all

the text has.

scholiast

explains the
is, ete

by upavedanena, by proximate knowing, that

havinshi devdrtham na prayachchhantityetajjnanena teshdm

labhate,

eva

dhanam
this

"These do not give

oblations to the gods;"

by

[Sayana seems to knowledge he takes their wealth. understand the latter part, " those non-sacrificers, whose food

and

its

juices he arrests (sc.

too,

as

not digesting them?), their

wealth,

he takes away by his divine knowledge (of their

guilt)."]

* Ganasriyah

is

explained by Sayana "

who

visits troops of

worshippers to take their oblations."

10
5.

RIG-VEDA SANHITA.
Eise up with celestial splendour, thou
great

radiant with

and present

lustre,

who who

art art

worthily worshipped and glorified.

Varga x.
(3.

Proceed, Agni, with pious praises, offering in

(to the gods), for

due order the oblations

I invoke for

thou art

their messenger, the bearer of oblations.

7.

you, (worshippers),

Agni, the

ancient ministrant priest of

this
8.

men
is)

I praise

him with

hymn,

I glorify

him

for you.

(Worship him who

gladdened (by

of

wondrous works,
is

who,
friend,

offerings),

present like a
ac-

whom

(the priests) by their sacrifices,

cording to their power, render propitious to the

worshipper.
9.

Pious worshippers, at the place of offerings

adore 1 with praise him

who

is

gratified

by worship,

the completer of the sacrifice.

10.

Let our

sacrificers,*

prepared (with their im-

plements), present themselves before the chief of

the Angirasas,
oblations
Varga xi.

who

is

the most renowned offerer of

amongst men.

11.

These thy vast blazing flames, undecaying

Agni, are most powerful, vigorous as horses.

The text has jujushuh, "they have adored;"

tipdsevadhivam,
is

but the

scholiast renders it
first

expressly stating that the

(the third) person

here put for the second, madhyamapu-

rushasya prathamapurushddesah.

* Or "sacrifices," yajndh.

SIXTH ASHTAKA
12.
riches,

SECOND

ADHYAYA.

11

Do

thou,

who

art the lord of food, give us

with male offspring:

defend us, with our

sons and grandsons, in battles.*

13.

When

Agni, the lord of men,

and, well pleased,
is
it

is

sharpened

(by

sacrifice),

present in the
against
all evil

abode of a man, he verily defends

spirits.
1

14. Hero, Agni, lord of

men, hearing

this

my
by

present praise, consume the guileful Rakshasas

thy flames.
15.

No

hostile mortal shall

have power by fraud

over

him who by

the (sacred) offerers of the oblation

3 presents (offerings) to Agni.

16.

The Rishi Vyaswa,

desirous (of propitiating) Varga xn.

the showerer (of rain), has gratified thee, the be-

stower of wealth; so

we

too kindle thee for (the

acquirement of) ample riches.

17.

Us anas,

the son of Kavi, has established thee,

priest,

Jatavedas, as the ministrant

offerer of sacrifice, for

thee as the

Manu.
have made thee their
art the

18. All the consentient gods

messenger

mayest thou, divine Agni, who

1

SamaVeda,
Ibid. I.

I.

114

[I. 2. 1. 2. 8].

2
3

106 104

[I. 2. 1. 1. 10].

Ibid. I.

[I. 2. 1. 1. 8].

* Or, as Sayana seems to say,

sisting in

"defend our wealth, con-

sons and grandsons, and

what has

to

be guarded in

battles."

12
'

RIG- VEDA SANHITA.

first (of

the deities), quickly become the object of

their worship.*

The pious mortal has appointed this immortal, purifying, dark-moving, mighty (Agni), his mes19.

senger.
20. Let us with uplifted ladles invoke him, the
brilliant, bright-shining,

undecaying, ancient Agni,

who
Varga

is

to

be adored by men.

xin.

21.

oblations

The man who by the (holy) presenters of makes offerings to him, receives (from

Agni) ample nourishment, with male progeny, and

fame.
22.

The

ladle charged with the oblation proceeds

"j*

with reverence
first (of

at sacrifices to the ancient

all

Agni, the

the gods), the cognizant of

like

that exists.

23. Let us,

Vyaswa,

glorify the brilliant

Agni with these

excellent and most pious praises.

24. Mishi, son of

Vyaswa, adore

the far-spreading
1

domestic Agni, with praises, like Sthuraytjpa.

25. Pious

men

glorify the ancient

Agni, the guest

of men, the son of the trees, for protection.

Varga xiv.

26. Sit down, Agni, on the sacred grass, in the

presence of

all

those worshippers diligent (in pious

works, induced) by their veneration (to accept) the

oblations of

men.
1

Said to be the

name

of a Rishi.

* Sayana seems

to take

it,

" mayest thou quickly become

worthy of the sacrifice, (as bearing our oblations to them)."

| Or,

" with the hymn," stotrcna namaskdrena vd.

SIXTH ASHtAKA
27. Grant

SECOND ADHYAYA.

13
(things),

us (Agni)

many

desirable

grant us riches envied by many, (comprehending)

vigour, offspring, fame.
28. Agni,

(who

art) the desired of all, the

humbler
bestow

(of foes), the youngest (of the gods), ever

riches

upon the tranquil and constant man. 1

29.

Thou
us,

verily art a liberal benefactor

cattle,

bestow
gift

upon

Agni, food, with

riches.

and the

of

abundant

30. Thou, Agni, art

renowned

bring hither the

veracious, the purely vigorous, the resplendent deities

Mitra and Yaruna. 2

Si5kta IV.

(XXIV.)
triplet,

The deity
Rishi

is

Indra, except in the last

which

celehrates

the munificence of Raja Vartj, the son of Sushaman;

is

the
is

Vaiyyaswa, or the son of Vtaswa:* the metre

Ushnih, except in the last verse,

1

which

is

Anushtabh.

Let us earnestly,

friends, address our prayer to varga xv.

Sushdmne saswate jandya

is all

sobhanasdmavate bahave prddurfirst

bhutdya stotrindm,
is

the explanation, except that to the

added

tava

prasdddt,

(Agni's) favour."

"who [Say ana may

explains

enjoys tranquillity from thy

intend to explain the words as

meaning " upon the various

Gana-ratna-mahodadhi

reciters of excellent

hymns."
sobhanam

The
sdma

sushaman

as

priyavaehanam yasya

(cf.

Pan.

8. 3. 98).

In

v.

28 of the next

hymn, sushdman
2

is

the

name

of a king.]

This, according to Sayana, intimates the ordinary association

of these

two

deities

with Agni at

sacrifices.

i.e.

Viswamanas, as in the preceding

hymn

see v. 7.

14

RIG- VEDA SANHITA.

Indra, the wielder of the thunderbolt; for you I

praise the

chief leader (in

1

battles),

the

resolute

(opposer of foes).
2.

Thou

art

renowned

for

strength

from the
:

slaying of Vritra, thou art (famed as)

Vritrahan

thou surpassest, hero, the opulent in the donation of

thy riches.
3.

Praised by us, bestow upon us riches of won;

derful variety

thou, the lord of steeds, who, at the

2

issue (of thy weapons)

flight, art

puttest thine enemies to

the donor (of treasures).

4.

Burst open to thy worshippers, Indra, the

:

highly-prized wealth
art

glorified

by

us,

do thou

who
with

endowed with
Lord of

resolution, bring (us wealth)

a resolute (mind).
5.

steeds, in the recovery of the cattle the

opponents

resist

not thy

left

hand nor thy

right,

thy

enemies
Varga xvi.
6.

(resist thee) not.

I approach thee, thunderer, with praises, as (a

cattle to the pasture
;

cowherd goes) with

gratify

the desire, satisfy the

7.

mind

of thine adorer.

Fierce destroyer of Vritra, bringer (of wealth

to

thy worshippers), subcluer of enemies, preside

all

over

(the offerings) of us,*

Viswamanas, with a

(favourable) mind.
1

Sarna Veda,

I.

390

[I. 4. 2. 5. 10].

Nireke chid vasuh

is

the text

the scholiast explains

it

tavd-

yndhanirgamandd

eva satravah paldyante.

* Sayana explains nah

for

mama,

as

pujdydm bahuvachanam.

SIXTH ASHTAKA
8.

SECOND
this

ADHYAYA.

15

May

we, hero, slayer of Yritra, invoked of

many, become possessed of

thy new, desirable,

and happiness-producing wealth.

1 As, Indea, inspirer (of men), thy strength is irresistible, (so) invoked of many, thy munificence

9.

to the donor (of oblations) cannot

be marred.

10.

Most

adorable, chief leader (of men), invi-

gorate (thyself with the Soma) for (the conquest of)

great wealth
:

consume, Maghavan, the strong

(cities

of the Asuras) for the rich spoil.

11.

Wielder of the thunderbolt, our

give us,

solicitations varga

xvn.

have been formerly addressed to other gods than

thee
:

Maghavan,

of thy (spoil,

and guard
be wor-

it) for

us with (thy) protections.

12. Yerily, impeller (of men),

who

art to

shipped by praise, I apply

2

to

no other than thee for

sustenance, riches, reputation, and strength.

13. Effuse

the

Soma
;

juice for Indra, let

him

quaff the

Soma beverage

he by his might rewards

(the donor) with wealth.*

1

The

attributive is Nrito,
i.e.

voc. of Nritu,
exciter,

dancer,

or

who

causes to dance,

agitator,

from Indra's faculty of

internal impulse in all beings,

yitali
3
:

sarvasya antarydmitayd narta-

cf.

supra, p.
I.

6,

note

l
.

Sama Veda,

386

[I. 4. 2. 5. 6

II. 7. 1. 8. 1].

The printed

edition reads rddhdnsi chodayate, for the rddhasd chodaydte of

the Rig- Veda text.

* Sayana explains the construction, sivamahattwenaiva annetia

saha dhanddikam stotribhyah praharshena chodayati, " he by his

might abundantly sends

to his

worshippers wealth with food."

16
14. Let

RIG-VEDA SANHITA.

me

address the lord of steeds,

ciates his strength (with the

Maruts)

who assonow hear the

words of the son

15.

of Ytaswa

1 praising thee.

No

one,

Indra, has ever been born more

;

mighty than thon

riches;

no one (surpassing thee) in

no one (more powerful) in protection; no

one (more entitled) to praise. 2

Varga xviii.

16.

Pour out,*

priest,

the

most

exhilarating

(draught) of the sweet

(sacrificial)
is

beverage, for he,

the ever-mighty hero, alone

praised. 3

17. Indra, ruler of horses, no one surpasses thine

ancient praise, either for force or for fame, j"

18. Desirous of food,

we invoke your

lord

of

viands,

who

is
:{:

to

be magnified by

sacrifices (offered)

by attentive
19.

(worshippers).
friends, let us glorify

Come,

Indra, the leader,

all

who

is

entitled to praise,

who, single, overcomes

hostile hosts.

20. Eecite
rified
1

agreeable words,
or

sweeter than clato

butter,

than Soma,

the

illustrious

Sama Veda, II. 860 [II. 7. 1.8. 2, reading rddhah for daksham]. Aswya is explained as the son of Asiva, or Vyaswa.
2 3

Ibid. II. 861 [II. 7.

1. 8.

3].

Eva

hi v'irah stavate saddvridhah.

The commentator renders

it as

in the translation, but he does not notice saddvridha.

* Sama Veda,

I. 4. 2. 5.

II. 8. 2. 10. 1.
is

10. 2. f Ibid. II. 8. 2.

i.e.

" None

mightier or more praise-

worthy

(or richer)

than thou."

% Ibid. II. 8. 2. 10. 3.

Ibid. I. 4. 2. 5. 7.

SIXTH ASHTAKA
(Indra),
praise

SECOND ADHYAYA.

17

who

is

gratified

by eulogy, who

rejects not

21.

Whose

energies are unbounded

whose wealth

Varga xix.

cannot be carried away; whose bounty extends like

the firmament over
all.

22. Glorify Indra, the unassailable, the powerful,

the regulator (of men), as was done by

Yyaswa

he,

the lord, gives a spacious dwelling to the donor (of

the oblation).*
23. Praise verily at present, son of

Vyaswa,

praise

(Indra),

who
1

is

the tenth of the pervading (vital

all- wise, to

principles), the adorable, the

be honoured

repeatedly (by sacred

24.

rites).

Thou

art cognizant, wielder of the thunder-

bolt, of the

departure of evil beings, as the purifying

(is

sun day by day

all directions

of that) of the (birds) flying in

2 (from their roost).

25. Indra, of goodly aspect, bring to the offerer

(of the

oblation)

that

(protection)

wherewith

to

The

text has simply dasamam, the tenth

scholiast cites a text

in explanation of

which the

which

states that there are nine

is

vital airs in the

human

body, and that Indra

the tenth

nava

vai purushe prdnd manushyeshu rartamdnd Indras teshdm dctsadhd,

etc.
2

[Cf. Taitt.

Brahm.
I.

i.

3, 7, 4,

and

Taitt. Sanh.

i.

7. 9.]

Saina Yeda,

396

[I. 5. 1. 1. 6].

* Sayana explains yamam

conciliated (?)

as stotribhih suniyatam,

"

who

is

by

his praisers;"

and manhamdnam gayam,

as

" honourable wealth,"

or"a

house for the worship of the gods."

He

gives a passive

meaning

to

yama, but

cf. viii.

103. 10.

VOL. V.

18

RIG-VEDA SANHITA.
slain

defend him thou hast twice

(the

foe)

for

Kutsa
Varga xx.

show the same

(care of us).*

26. (Indea) of goodly aspect,

we implore

thee
;

who

art entitled to praise, for (our) preservation

all

for

thou art the overcomer of

27.

our adversaries.

(He

it is)

who
j*

rescues

men from

the wicked-

ness of evil beings,

the seven rivers

in wealth, thy

who enriches (the dwellers) on now hurl, thou who aboundest

weapon at the Ddsa. 28. As thou, Vaeu, hast distributed vast wealth

to those

who have

solicited (riches)

on behalf of

Stjshaman, (so do thou now distribute) to the descendants of Yyaswa (and so too thou), auspicious
;

food-bestowing (Ushas). 1
29.

May

the gifts of a

humane
vdjin'wati.

(prince),

when

The text has only Subhage

Ushas,

The comment sup[Say ana gives an

v.

plies

on the authority of Saunaka.

alternative rendering,

which

is

paralleled

by

2 of the sixth

SuJcta of this anuvdka,

to Ushas,

making Varu himself address the stanza

and ask her

to give

him wealth

for the sons of

Yyaswa,

as she

had

given to his father for his suppliants.]

* Sayana takes

it,

" Bring to us that protection wherewith

;

(thou protectest thy) offerer

send to us (that protection where-

with) thou hast twice slain (the foe) for Kutsa.'"

f Sapta stndhushu,
rivers,
i.e.

the dwellers on the banks of the sevenor on

the Ganges,

etc.,

the shores of the seven seas

(Sayana).
J

Varu

is

said to have distributed these alms that his father,

to

Sushdman, might go

heaven.
as narahitasydpatyam.

Sayana explains ndrya

SIXTH ASHTAKA
offering the

SECOND

ADHYAYA.
to the

19

Soma

libation,

extend

Vyaswas,

yea,

and substantial wealth by hundreds and thouany ask of

thee, (Ushas),

sands.

30. If

when anywhere
dwells), (reply)
all,

present,* where the sacrificer

(Yaru

the powerful (prince), the refuge of

(the banks of) the Gomati river.

abides on

SuktaV. (XXV.)
The
deities are

Mitra and Varuna, except

in the tenth, eleventh,

:

and twelfth stanzas, in which they are the Viswadevas

Rishi
is

the

the son of

Vyaswa

the metre
it is

is

Ushnih, except in

the penultimate stanza, where 1.

Ushniggarlhd.

You two
and
to

are the protectors of the universe, varga xxi.

;

divine,

be adored among the gods

therefore,

(Viswamanas), thou

sacrificest to the pair

who

are

observant of truth and endowed with real power.

Mitra and Varuna, doers of good deeds, (diffusers of) riches, who are the charioteers (of men),f
2.

well born of old, the sons (of Aditi), observant of

1 vows, (you are worshipped by me).

The

text has only the nouns, without any verb,

which

is
-

supplied by the commentator.

to

[He

supplies

"thou

sacrificest

them," td

yajase,

from the previous verse.]

* Sayana explains kuhaydkrite as meaning, "

art

Oh thou who

honoured by those who ask where Varu dwells," sa varuh

'bhilakshanapravrittair jijndsiibhih
sc.

leubra tishthat'ityetadichchhayu

puraslcrite

Ushas).

Yalah he takes as varah,

sivabalena

dvdrakah satrundm, " overwhelmer of enemies."

" bringers of riches," tand rathyd. f Or, perhaps,

20
3.

RIG-VEDA SANHITA.

The great and veracious Aditi, the mother

(of

the gods), gave birth to those two

who

are possessed

of all affluence, and shining with great splendour,

for the (destruction of the) Asuras.
4.

The

great

Mitra and Varuna,

deities,
rite.

the two sove-

reign* and powerful |

illume 1 our solemn
5.

the observers of truth,

Grandsons of mighty strength, sons of energy,

doers of good deeds, liberal benefactors, they preside

over the habitation of food.

Vargaxxn.
6.

Bestow (upon us) good

gifts,

viands, whether

of heaven or earth:

may

the water-shedding rains

attend upon you.

7.

(These are they)

who

look upon

the

great

deities as (a bull contemplates) the herd, sovereigns

observant of truth and propitious to adoration.

8.
sit

Observers of truth, doers of good deeds, they

for the office of sovereignty
;

down

% observant

of obligations,

endowed with strength, they acquire

vigour. 2

The

text has ghoshatah,

which Sayana renders sicadiptyd

pralcdsayatah.
2

Kshatriyd Jcshatram dsatuh

is

explained

lalavantau

balam

vydpnatah.

* Sayana,

as usual,

explains samrdjd as " perfectly resplenso, too, in v. 7.

dent," samyag d'ipyamdnau; and

f

Asurd

is

also

explained as "impelling by being the in-

dwelling principle," antarydmitayd prerakau.

X Cf. vol.
i.

p. 66, verse 10.

SIXTH ASHTAKA
9.

SECOND

ADHYAYA.

21

Thorough knowers of the path, even before the eye (can see), causing (all beings) to open their eyelids, existing from of old, and shining
with a mild radiance, verily they have been worshipped.
10.
1

May
;

the divine Aditi,

may the Nasatyas

us.

also

protect us

may

the rapid

Maruts defend

11. Munificent and irresistible (Maruts), guard Varga xxiii.

our vessel* by day and night, so that

secure through your protection.
12.

we may be

We, uninjured (through

do thou

his protection, offer

(his

praise) to the liberal

Vishnu, who harms not

goest

adorers):

who

by

thyself alone (to

combat), and causest wealth to flow (to the worshipper), hear (our prayer) in behalf of

him who

has commenced the

13.

sacrifice.

We solicit that ample, all-desired, all-guarding

Aryaman
hold

(wealth) which Mitra, Varuna, and

under their protection.

14. Yea,

may he who

causes the waters to flow

rather unintelligible verse, even with the help of the

scholiast.

[Sayana seems

to

understand

it

as referring to

Mitra

and Varum
2

as respectively presiding over

tejasd.^\

day and night, ahord-

trayor vydptena

Sayana interprets Sindho

Vishno,

as stotr'in prati

dhandndm syanda-

nas'ila

and purvachittaye as prdrabdhalcarmane yajamd-

ndya.

No ndvam

urushyata

ndvam yajniydm
sacrifice.

occurs in x. 44.

6,

and seems there to mean the

09

RIG-VEDA SANHITA.

(Paejanya), the Maeuts, the Aswins, Indea, Vishnu,

may

all

(these deities) together, the showerers (of

benefits, protect) that

wealth for us.

rapid in
(foe)
all

15. Those desirable leaders (of men),

movement, break down the haughtiness of any

whatever, as an impetuous current (sweeps away

obstacles).

Vargaxxiv.

16.

This one, the lord of

men

(Mitea), contem-

plates

many

vast things

we

follow his rites for you.

17.

We

observe the ancient rites of the imperial

the renowned Mitea, (rites) that are
1

Vaeuna and
18.

good for (our) dwelling.

(Mitea

is

rays the limits of

filled

who has measured with his both heaven and earth who has
he)
;

both heaven and earth with his greatness.

2

19. He, Sueya,

has uplifted his radiance in the

;

region of the heaven

kindled and invoked with

burnt-offerings, he is bright, like Agni.

20. Eaise
sacrifice* (to

your voice in

the

spacious

hall

of

him) who

is

lord over food derived

from
Vargaxxv.
1

cattle,

who is able to
Ohjd.

grant nutritious sustenance.

21. I glorify

by night and day that sun 3 (Mitea

The comment renders
it

The
That

text has only

Oko

griham tasmai hitdni karmdni.

2

is,

according to

the

comment, Mitra and Varuna.

Cf. v. 21.
3

Tat suryam means, according to the scholiast, the brightness

[Sayana's words are suryam suvtryam,
tejas.~]

of Mitra and Varuna.

tat

Vdrunam Maitram cha

* Sayana explains dirghaprasadmani as an epithet of yajne,

vistritam sadanam yasmin yajne.

SIXTH ASHTAEA

SECOND

ADHYAYA.
;

23
do

and Varuna), and both the heaven and earth

thou (Varuna) ever bring us to the presence of the

bountiful.

22.

We have received

from the son of Sushaman,

the descendant of Ueshan, the overcomer (of foes),

a well-going chariot of silver, yoked (with a pair of
horses).

23.

Among bay
;

horses these two are

pre-emi-

nently) the destroyers (of foes), and of those eager

in combat
24.

the two strong bearers of men.

this

Through

new

praise

(of

Yartjna) I have obtained at the same

Mitra and moment of

the mighty prince, two fast-going sagacious* steeds,

with whip and

reins.

SrfKTA VI.

(XXVI.)
last six stanzas

The

deities are the

Aswins, but of the

Vatu

the Rishi as before,

Viswamanas, the son of Vyaswa,

of Angikas)
:

(or
first

Vyaswa, the descendant

fifteen

the metre of the

twenty-third,

stanzas

and
is

the twenty-second,

and

twenty-fourth
following
fifth
;

Ushnih; that of the sixteenth and three

as also of the twenty-first

is Gdyatr'i,

and twenty-

that of the twentieth, Anushtubh.

1.

(Aswins)

of

irresistible

strength,

affluent Varga xxvi.

showerers (of

benefits),

invoke

your

chariot

amidst the pious,

who

are assembled to celebrate

your presence.

* Sayana explains viprau as medhavindm

the praisers of a deity."

ucJtitau,

" worthy of


24
2.

RIG-VEDA SANHITA.
(Say),

Varu

(thus),

Nasatyas, senders of rain,

to

affluent

showerers (of benefits), as you came

Stxshaman with your protections to (grant hini)

great riches, 2 (so
3.

come

to me).

Affluent in nourishment,

we invoke

you,

who

are desirous of (sacrificial) food, on this occasion at

dawn 3 with
4.

oblations.
rites),

Leaders (of

let

your renowned all-con-

veying chariot come to

the
praises

us,

and (do you) recognize

(worshipper) for his

of

the

zealous

prosperity.
5.

Aswins, affluent showerers (of

;

benefits), detect

the guileful
Varga

verily,

Kudras, vex your adversaries.

xxvn.

6.

Dasras,

who

are gratified
4

by sacred

rites,

of

fascinating complexion, lords of rain, pass with your

fleet (horses)
7.

completely round onr entire

(sacrifice).

Come

to us,

Aswins, with
heroic,

all- supporting riches,

for

you are opulent,

to this

overthrown of none.
accessible,

8.

Indra and Nasatyas, who are most

come

my

sacrifice

come, gods, to-day, with

(other) divinities.
1

The text has only Varu,

in the vocative,

which the com-

mentator amplifies
vadati.
2

He varundmaka
dhandya

rdjann evam bruhity Rishir

Mahe

tane, mediate

mahyam ay atom

is

supplied hy

the scholiast.
3

Ati kshapah, kshapdyd

Madhuvarnd

atilcrame,

"at the passing of night,"

yuvayo rupam

ushah-kdle.
4

is

explained

ye

pasyanti

te

tatraiva

hrishtd bhavanti,

"they who look upon your beauty

are delighted."

SIXTH ASHTAKA
9.

SECOND

ADHYAYA.

25

Desirous of you

who

are bestowers of wealth,

we invoke

you, as did (our father)

Vyaswa

come,

sagacious Aswins, hither with favourable intentions.

10. Praise the

Aswins devoutly,

Ilishi, that

they

may

repeatedly hear thine invocation, and destroy

the nearest (approaching enemies) and the Panis.

11. Hear, leaders (of rites), (the invocation) of

me

Varga

the son of

Vyaswa, and understand

wealth).

its

(purport) ; *

and may Varuna, Mitra, and Aryaman concurrently

(grant

me

12. Adorable showerers (of benefits), bestow daily

upon me (some) of that (wealth) which is given by you, which is brought by you for the worshippers.
13.

The man who is enveloped in sacrifices (offered)

to you, like a

woman with

additional raiment,

re-

warding him, Aswins, you place him in prosperity. 14. Favourably disposed towards me, come, Aswins, to the dwelling of him

who knows (how

rites).

to

prepare for you) the most copiously effused (libation)

to

be drunk by the leaders (of

15. Affluent showerers (of benefits),

come

to

our

dwelling for (the libation) to be drunk by the leaders

(of rites), for

you bring the

sacrifice to

completion
2

by
1

praise, as the fatal shaft (slays the deer).

Adhivastrd,

"having another garment over her ordinary

clothes."

The text has only Vishudruheva, which Sayana explains, [He explains the allusion as visvan hinasti satrun iti sarah.
2

* Sayana seems

to explain

it,

" ye recognize this

my

(invoca-

tion as devoted to you)."

26
Varga xxix.

RIG- VEDA SANHITA.

16. Aswins, leaders (of rites),

among

(all)

invo-

may my most messenger, may it be

cations

earnest praise invoke you as a

(acceptable) to you.

17. "Whether, immortal (Aswins),

you

rejoice in

the water of the firmament, or in the dwelling of the

1 worshipper, hear this

my

(invocation).

18. Verily this

river,
is

Swetayavari, the golden-pathed

your

of

all

rivers the especial bearer of

(praises).

19. Aswins, following a brilliant course,

you

ac-

quire celebrity

by the white

river worthily praising

its

you, the enricher (of the people on

20.

banks). 2
horses,

Yoke your chariot-drawing

Soma
come

Vayu;

bring them, Yasu, encouraged (to

the

sacrifice)

then drink our

Varga

to our daily libations.

sa-

xxx.

21.
crifice,

We
:

solicit

thy protection, Vayu, lord of

3

wonderful son-in-law of Twashtri.

term

follows

(viskudruhd) yathd vyddho

tadvat

mrigam abhilashitam
samdptim

desam prdpayati

stutyd

yajnam avaikalyena

prdpayathah, "as a hunter by an arrow brings the deer to the

desired spot (to
sacrifice to attain
1

its

destination?),

so

ye by praise cause the

completion."]

Isho

vd grihe,

yuvdm

ichchhato

yajamdnasya

is

Sayana's

explanation.
2

The

river

is

said to

have praised the Asivins, as the Rishi

lived on its banks.

These banks are golden, and consequently

enrich those
3

who

live near.

Sayana explains Twashtri here by Brahma, and

refers for

the connection to the Itihdsas and other authorities.

Mah'ulhara

(Yajur-Veda, 27. 34) says,

Vayu, or the wind, having taken

it,

water from Aditya,

fertilizes

as rain,

and

is

therefore as

it

were

his son-in-law, identifying Twashtri

with Aditya.

SIXTH ASHTAKA
22.

SECOND

ADHYAYA.

27

We,

the offerers of Soma, solicit riches from

the sovereign, the son-in-law of Twashtri;

(may

we become)

wealthy.

23. Establish, Vivu, happiness in

heaven;* bear

quickly thy well-horsed (chariot)

do thou,

who

art

mighty, yoke the broad-flanked (horses) to the

24.

car.

We
1

invoke thee

who

art of graceful form,

all

extending through thy magnitude thy limbs in

directions,

to our religious rites, like the stone (for

bruising the Soma).

25. Divine in thine of food

Vayu, foremost

(of the gods), exulting

own mind,
-j*

cause our rites to be productive

and water.

SlJKTA VII.

(XXVII.)
;

The Viswadevas
is

are the deities

Mantj, the son of Vivaswat,

is

the Rishi

the metre of the odd verses

Brihati

of the

even, Satobrihat'i,

1.

Agni

is

the Purohita at

the

sacrifice:

the

Varga xxxi.

stones, the sacred grass (are prepared) for the cere-

mony.
1

I invoke with the holy verse the

Maruts,
back;" but

Aswapristham

is,

literally,

"borne on a

horse's

Sayana here
sarvdnga.

interprets

aswa

by vydpta,

and prishtha

by

* Vayu being considered the supporter of

luminaries, sarva-jyotishdm twadddharatwdt.
f

all

the celestial

Sayana seems

to explain the latter clause,

" Give us food

and water, and

so cause our rites to

be duly performed."

28

RIG- VEDA SANHITA.

all

Brahmanaspati, and
protection.
2.
1

the gods, for their desirable

Thou comest (Agni),

2

to

the victim, to

the

dwelling

(of the worshipper), to the touchwood, to

the Soma, at

givers of wealth,

dawn and at night: universal deities, knowing all things, be the desacrifice

fenders of our pious acts.

3.

Let the ancient

proceed

first to

Agni,

then to the gods,

to the

Adityas, to Varuna, oball -resplendent

servant of obligations, to the

4.

Maruts.
of
all

May

the universal deities,

possessors

opulence, destroyers of foes, be (nigh) to

his prosperity
to us
:

Manu

for

do you, who

know

all

things, secure

an abode safe from robbers 3 through your un-

assailable protections.
5.

Universal deities, united together and of one

mind, come this day to us, (attracted) by the sacred

praise addressed to

you

and do you, Maruts, and

the mighty goddess Aditi, (come) to the dwelling,

(our) abode.
1

Sama Veda,

I.

48

[I. 1. 1. 5. 4.

Sayana explains purohita

on

in its literal meaning, as "placed in fron, (or on the east),

the uttara vedi. v

2

~]

Prithkim, which

is

explained

idam

decasadanam,

" this

chamber of the gods."

plants,

Oshadhih

may

here also imply annual

according to Sayana.

[Sayana renders ushdsd naktam

(these being the times

oshadhih,

("thou comest)

to

dawn and night

for the offering),

and the soma-grinding stones."

He

explains

vasavah, as usual,
3

by vdsayitdrah, "causers
or it

of habitations."]

Avriham stenarahitam;

may

imply,

"free from any

annoyances, hddhdrahitam."

SIXTH ASHTAKA
6.

SECOND

ADHYAYA.

29

Direct, Maruts, your beloved horses (to our

^L

rite):

Mitra, (come

to

our) oblations;

and may
the

Indra,

and Yaruna, and the swift

sit

leaders,

Adityas,
7.

down on our

sacred grass.

Bearing the dipt sacred grass, offering in due

fires kindled,

order the (sacrificial) food, presenting the effused

Soma, and having the

1

we invoke

you,

Yaruna, (and the rest), as did Manus. 8. Maruts, Yishnu, Aswins, Pushan, come hither
(induced) by

my
by

praise:

may

Indra, the

first

(of

the gods), also come, the showerer (of benefits), he

who
9.

is

praised

(his)

worshippers as the slayer of

Yritra.
Unoppressive
deities,

bestow upon us a mansion

without defect, so that, subduers (of foes), no one may injure our defences, whether from afar or nigh.
10.

There

is

identity of race
;

among
2

you, deities,

destroyers of foes

there

is

kindred (with

me your
command

worshipper); therefore utter at once the

for our former prosperity
*

and

for

new

happiness.

11. Deities, possessed of all wealth, I, desirous of _5jB

offering worship, address to

XX A 111.

you verily unprecedented

praise, for the sake of obtaining desired affluence.

When Mitra

and

Varum

are

named

singly, both are intended,

and sometimes even more of the Viswadevas, according to the [For Mantis sacrifice, cf. vol. i. p. 68, and Satapatha scholiast.

Brdhmana,
2

i.

8. 1.]

The

text has only asty apt/am, the scholiast says, with the

Rishi of the hymn.

30

RIG- VEDA SANHITA.

12. Devoutly praised (Maruts),

when the

ador-

able Savitri has risen above you, then bipeds

and

quadrupeds, and the flying birds,

objects), enter

seeking (their

(upon their functions).

13.

We

would invoke each deity among you

(gods) for protection, each deity for the attainment

of our desires, each deity for the acquisition of food,

glorifying
14.

you with divine

praise.

May

the universal gods with one consent be

together the givers (of riches) to

Manu

may

they,

both to-day and hereafter, be the bestowers of wealth

upon us and upon our

of praises

posterity.

15. I glorify you, innoxious deities, iu the place

:

no harm

befalls the

man who, Mitra

your
glories.

and Varuna,
16.

offers (oblations) to

He

enlarges his dwelling, he has abundant

food

who

offers

you

(oblations) to obtain a blessing

is

through his pious acts he

his children
;

born on every side in

all

prosper (through your favour) un-

harmed (by enemies).

Varga

17.

XXXIV

He

gains (wealth) without war, he travels

along the roads with quick (horses),

whom Aryaman,

Mitra, and Varuna, alike munificent, and acting

in concert, protect.

(Manu) to proceed by an unobstructed road; you grant him easy access to difficult passes may the weapon (of the foe) be far
18.

You

enable him

from him, and, inflicting no injury, perish.

1

Yajur-Veda, 33. 91.

Ibid. 33. 94.

SIXTH ASHTAKA

SECOND

ADHYAYA.
since

31

19. Divinities of benevolent vigour,

you

preside over the rite* to-day, at the rising of the

sun, since, possessors of all wealth, (you are present)
at his setting, or at his

waking, or at the meridian

of the day

20.

Or

since,

all-wise

deities,

you accept the

in),
1

sacrifice,

bestowing on the zealous donor (of the

oblation) a dwelling (such as

we may worship

then, possessors of

all

wealth, distributors of riches,

may we worship you 21. (Gods), who

in the midst (of that dwelling). are

possessed

of all

wealth,

bestow t the desired (opulence) upon the intelligent Manu, offering oblations to you at sunrise, mid-day,

and sunset.
22.

We solicit of you, resplendent

which
is

deities, as a

son

(of a father), that

to

be enjoyed by

many

offering

oblations,

Adityas,
1

may we obtain that (wealth), by which we may possess abundance.

is so loose,

The

construction

that

it is

impossible to do more

than conjecture the meaning.

Yadvdbhipihve asurd ritam yate

chhardir yema vi ddsushe is explained yadvd asmadyajnam prati yushmdkam alhiprdptau yajnam gachchhate liavinsld dattavate yajamdndya griham prayachchhatha, "since you give a dwelling to

the donor of the oblation proceeding to the

rite,

which

is to

bring

you

to our sacrifice," or,

"on your approach

to

our sacrifice."

* Sayana

says,

" since ye uphold the house (rendered pros-

perous)," griham kalydnabhutam dhdrayatha.

f Sayana connects this verse with the next, "since ye give the desired (opulence) to Manu" etc., "therefore we solicit of

you,"

etc.


32

RIG- VEDA SANHITA.

StfKTA VIII.
Deities and Rishi as before
fourth, verse,
:

(XXVIII.)
is

the metre
it is

Gdyatr'i, except in the

where

Pura-ushnih.
sit

xxxv

^"

"^" a

^e

three-and-thirty divinities
;

down
offer1

upon the sacred grass

ings),
2.

may

they accept (our

and bestow upon us both

(sorts of wealth).

May Yaruna,

Mitra, Aryaman,

and

the

Agnis, with their wives, honouring the donors (of

the oblation),
exclamation,
3.

and addressed with the

protectors,

sacrificial

Be our

whether coming with

all

their attendants from the west, from the north, from

the south, from the east.*

4.

Whatever the gods

:

desire, that assuredly

comes

to pass

no one can

resist their (will),

no mortal

withholds (their) offerings.

5.

Seven are the lances of the seven (troops of

the Maruts), seven are their ornaments, they wear

seven surpassing glories.

1

i.e.

cattle

and money;

or,

may

they give repeatedly.

[Sayana

explains vidan, "

may they acknowledge us

as offerers."]

* Sayana

artificially

makes out

six directions
itthd

by taking nyak
and the

as the nadir,

and understanding by

the south

zenith.
f Or,

perhaps, as Sayana takes

if

it,

"even the non-offering

mortal (must give offerings

they will it)."

SIXTH ASHTAKA
St5kta
Deities as before
:

SECOND ADHYAYA.

33

IX. (XXIX.)
is

Kasyapa, the son of Makichi, or Mantj, the son of Yivaswat the metre is Dwipadd Virdj.
the Rishi
;

One (Soma) brown of hue,

2

all-pervading, leader

Varga

of the nights,

ever young, decorates (himself) with

golden ornaments.
2.

One (Agni)
is

intelligent, resplendent

among

the

gods,
3.

seated

in his place (the altar).

One

(Ttvashtri)

immoveably stationed among

the gods, holds his iron axe in his hand.

One (Indra) holds his thunderbolt wielded in his hand, by which he slays the Vritras. 5. One (Budra) brilliant and fierce, (yet) the dis4.

tributor of healing medicines, holds his sharp

weapon

in his hand.
6.

One (Pushan) watches the roads* like

is

a robber,

and
7.

cognizant of hidden treasures.

traversed the

One (Vishnu) wide-stepping, has

three worlds where the gods rejoice.

8.

Two

(the

Aswins) travel with swift (horses)

like
travellers
to

along with one (bride Surya),

foreign countries.
9.

Two

of like beauty

and of royal rank (Mitra

clarified

and Yaruna), worshipped with oblations of

butter,
1

have taken their seat in heaven.

to the

Babhru applies properly

Sunara, which

Soma

plant, but the other

epithets indicate Soma, the moon.

2

is

explained sushthu rdtr'indm netd.

Cf. Yol. I. p. 115.

Sayana understands the roads

D

to

heaven

or hell.

VOL. V.

34
10.

RIG- VEDA SANHITA.

Some

(the Atris),

when worshipping,
light

call to

mind the great sdman, wherewith they

sun.*
StfKTA
Deities as before
:

up the

X. (XXX.)
is

the Rishi

Mantj, the son of Yivaswat

in a different metre,

each of the four stanzas

is

Gdyatri,

Pura-uslmih, Brihati, Anushtuhh.

Varga 1.

There

is

no one among you, gods, who

is

an

XXXVII.
infant or a youth;
existence."]*
2.

you verily are

all

of mature

Destroyers of

foes, gods,

adored by Manu,

who

are three-and-thirty, and are thus

3.

hymned

Do you

preserve us, do you protect us, do you

;

direct us (to our good)

lead us not afar from the

1

paternal paths of
distant.
4.

Manu, nor from

those

still

more
this

Gods,

who

are here present,

all to

whom

full sacrifice is offered,

bestow upon
far

us,

upon our

cattle

and horses, happiness

is

renowned.
and the paths he

Manu

said to be the universal father,

enjoins are those of austerity and ceremonial.

Brahmacharytarn

dgnihotrddi-lcarmdni
nayata.

yena

mdrge.na

lhavanti

eva

asmdn

[Sayana explains the

latter line,

"Lead

us not

away

from the far-reaching paternal path of Manu, but away from

any which *

is

distant therefrom."]

Cf. suprd,, Yol. III. p.

etc.

297.

Sayana explains the sdman

as sarvasmad

as

the trivrit, panchadasa,

f Sato-maMntah, explained

by Sayana
te

vidya-

mdndt prithivydm apt ye mahdntas

literally,

satomahdnta ity uchyante,

"greater than

all

that is."

SIXTH ASHTAEA

SECOND
V.
II.

ADHYAYA.

35

ANUVAKA
ADHYAYA
Suxta
I.

Continued.

(XXXI.)
and praise

The

deities of the first four stanzas are the sacrifice

;

of the Yajamdna
his wife
;

of the next five, the praise of the same and

is

the benediction pronounced upon the pair

:

the
;

divinity of the rest

the Rislii

is

Maxu, the son

of

Yivaswat

the metre of the ninth and fourteenth verses

of the last four,
rest,

is

Anushtulh
;

PanHi

of the tenth, Pddanichrit

of the

Gdyatri.

1.

He who
them
:

offers oblations (to the gods,

again)

Varga

XXXVIII

offers

he pours forth libations and presents

(the sacred cake),* he delights in reiterating the

praise verily of Indra.
2.

Indra protects from

sin that

man who

offers

him cakes and presents Soma mixed with milk. 3. A brilliant chariot comes to him, sent by the
gods, with which, baffling
4.
all hostilities,

he prospers.

In his house perpetual abundance, accompanied

(is

by progeny,
Gods,

present),

and milch kine are milked

day by day.f
5.

may

the husband and wife,

who with one

* The pasu-puroddsa
as the cake,

is

explained in the Nydya-mdld-vistara

sacrifice in

which

is

an essential part of the animal

the jyotishtoma, pasu-devatd-sansMrah.

f Sayana explains
it,

"in

his house
cattle,
is

perpetual abundance,

accompanied by progeny and

lid

milked day by day;" or

is

may

be taken as the goddess of cows, in which case duhe

explained, "milks forth, bestows."


36

RTG-VEDA SANHITA.
offer libations

mind
Varga
X.XX1.X.

and purify them, and (propitiate

you) with the Soma ever mixed with milk,

g.

Constantly associated,
;

priate (sacrificial) viands

sacrifice
;

may they acquire appromay they be able to oner

in food (given

may they never be wanting

1

by the gods). 7. They retract not

(sacrificial) food.
8.

(their promises) to the gods,

offer

they withhold not your praise, but

abundant

Blessed with youthful and adolescent offspring,

and both having their persons richly ornamented,

they pass (happily) their whole
9.
life.

Offering

acceptable sacrifices,

obtaining

the

wealth they

solicit,*

presenting gratifying (oblations

2

to the gods), for the sake of immortality

enjoying

personal union, they (wife and husband) worship the

gods.
10.

We
May

solicit

the happiness (afforded) by the

mountains, the rivers, and Vishnu, associated (with

the gods).
Varga xl.

11.

the adorable Pushan, the possessor of

all,

opulence, the most benevolent patron to

1

come

The phraseology
is

is

not very perspicuous

na td vdjeshu

vdt/atah

explained devairdatteshuanneshi na gachchhatah, sarvadd

annasahitau tishthatdm.
2

Amritdi/a;

the

comment explains

it,

for

the increase of

descendants, santdndlhivriddhaye.

* Sayana explains
cure

vitihotrd

as

"they whose

sacrifices

pro-

them happiness," and

l-ritadvasu as pdtresliupayulctadhanau,

" bestowing your wealth

"on the suppliant."

SIXTH ASHTAEA
auspiciously;
prosperity.
12. All

SECOND

ADHYAYA.

37

may

a wide path (be open) for our

men with

(devout) minds are the unirresistible deity (Ptjshan),

wearied* (praisers) of the

verily the (most) sinless of the Adityas.-j*

13. Since
protectors,

Mitra, Aryahan, and Vartjna are our

the paths of the sacrifice be easily

may

traversed (by them).

14. I worship the divine Agni, the preceder of

you, (gods), with praise, (for the sake) of riches

the

worshippers (cherish him), the bountiful perfecter of

the sacrifice, like a friend.
15.

The

chariot of the devout worshipper quickly

(prevails), as the hero (prevails) in all

combats what-

ever

the celebrator of the sacrifice,

who

desires to

propitiate the

mind

of the gods, overcomes those

who

are no sacrificers.
16. Devoted, to the gods, pouring out to
libations,

them
:

thou, worshipper,

shalt not perish

the

celebrator of the sacrifice,

who

desires to propitiate

the

mind

of the gods, overcomes those

who
he

are no

sacrificers.

17.

No

one obstructs him by his

is

acts,

is

never

driven (from his station), he

his family)
:

never separated (from

the celebrator of the sacrifice,

who

de-

* Sayana takes aramatih as for alam-matih, which he explains

as parydpta-stutih. this latter clause, " verily (the gifts) of the
evil,

Sayana explains

Adityas are void of

(therefore

we

praise

Pkshan

for the

attainment of food, etc.").

38

RIG-VEDA SANHITA.

sires to propitiate the

mind

of the gods, overcomes

those
18.

who

are no sacrificers.
in this life
is
;

To him

a valiant progeny, to

him

are swift herds of horses

the celebrator of the

sacrifice,

who

desires to propitiate the

mind

of the

gods, overcomes those

who

are no sacrificers.

THIRD ADHYAYA.

MANDALA

VIII. Continued.
V. Continued.

ANUVAKA
Sijkta II.

(XXXII.)
is

Indea

is

the deity

the Rishi
;

Medhatithi, of the race of

is

Kanwa
Varga
i.

the metre

Gdyatri.

1.

Celebrate with songs the great deeds of Indra,

the drinker of the stale Soma,

tion.*
2.

when

in his exhilara-

The

fierce (deity)

who, liberating the waters,

has slain Sribinda, Anarsani, Pipru, and the slave f suva.

Am

3.

Pierce the rain-holding domain of the vast

:

Arbuda
4.

achieve, Indra, this

manly

exploit.

I invoke the victorious

handsome-jawed Indra
praises), as (a

for

your protection, and to hear (your

traveller invokes) the

1

water from the cloud. 1

Sayana quotes Ydslca
5. 16. for

Turndsam na girer
to

adhi.

* Sayana seems
stale

explain this: "Proclaim the deeds of the

filled

Soma, in the words of Indra when

with exhilaration."

f Sayana makes Ddsa another

proper name.

Bdsam

cha

Ahhuvam

cha.

SIXTH ASHTAKA
5.

THIRD

ADHYAYA.

39
hero,

Exhilarated by the

Soma draughts,* thou,

throwest open the pastures of the cattle and horses

like a (hostile) city.
6.

If thou art propitiated

by

my

libation

and

Varga n.

praise,

and bestowest food (upon me), come with

viands from afar.

7.

Indra,

who

art pleased

by

praise,

we

are thine

adorers; do thou therefore,

who

art the drinker of

1 the Soma, be generous unto us.

8.

Gratified

by

us, bring us

undiminished food,

Maghavan,
9.

for vast is

thy wealth.
cattle, of gold,

Make

us (Indra) possessed of
:

and of horses
viands.
10.

may we

prosper with

abundant

We invoke Indra, who is greatly to be praised,

is

whose arm
11.

stretched out for the protection (of the

2 world), acting nobly for our defence.

The

slayer of Yritra, the accomplisher of avarga in.

hundred exploits in war, achieves them that he may

be the giver of
12.

much wealth

to his worshippers.

May Sakra

give us strength,

may

the liberal

turnasa meaning udaka.

He

explains the sense, as a

man

in hot

weather

calls for

water from the cloud, yathd gharme 'bhitaptah

prati hivayati.
[I. 3. 1. 4. 8].

pumdn udakam mcgham

1

Saina Veda,
Ibid. I.

I.

230

217

[I. 3. 1. 3. 4].

* Sayana explains somyebhyah by somdrhebhyah,

larated thou throwest
or to the

i.e.

exhi-

them open

to those

worthy of the Soma

worthy

offerers of the

Soma.

40

EIG-VEDA SANHITA.
all
1

Indea with
deficiencies.

protections be the supplier of our

13. Glorify that

Indea who

is

the preserver of

riches, the mighty, the

conveyer beyond (calamity),*

the friend of the offerer of the libation

14.

Him who

comes nigh, the mighty, the firm in

fame,t the lord of vast riches

battles, the acquirer of

through his prowess.

15.

No

one puts a limit to his glorious deeds, no

is

one asserts that he

Varga iv.

not generous.
is

16. Verily

no debt

due (to the gods) by those

/SWa-partaking Brdhmans offering libations; 2 the

Soma

is

not drunk without the expenditure of bound-

less (wealth).

17. Sing praises to the adorable (Indea), repeat

prayers to the adorable (Indea), address

the adorable (Indea).
18.

hymns

to

The

powerful Indea,

the

discomforter
foes),

of
is

hundreds and thousands, unchecked (by

adorable
1

he who
is

is

the benefactor of the sacrificer.

Antardbharah
filler

explained chhidrdndm dpurahah, or chMdrdflaws.

pidhdyi, the
2

up or coverer of

text

is

quoted to the

effect that
is,

"he who has

a son, or

is

chaste, is free from debt," that

to the gods

and manes, anrino

yah

putr'i

yadvd brahmachdri.
is

* Sxipdra
praise."

more often explained " ready

to be

brought

by-

f Sravojitam might also

\

mean "the winner

of wealth or food."

Apratd

is

explained avist'irnadhanena, which would rather

mean " by one who has not abundant wealth."

SIXTH ASHTAKA
19. Indra,

THIRD ADHYAYA.

41

who

art to be

invoked of men, come

to their offered viands,

drink of (their) libations.

20.

Drink of the [Soma) purchased by the milch

that [Soma)
is

cow,

which

is

mixed with water, that

offers the iiba- Varga v.

which, Indra,

especially thine.

21. Indra, pass

tion in anger,

by the man who

it

him who pours

out upon a spot

2 disapproved of ; drink this presented Soma.

22. Indra,

who

hast beheld our praises, proceed

in three directions from a distance,* pass beyond

the five orders of beings.

23.

As

the sun disperses his rays, do thou dis-

perse (wealth

upon me): may

my

praises rapidly

draw

thee, as waters (reach) the

low ground.

24. Adhwaryu, quickly pour forth the

Soma

to the

hero Indra with the goodly jaws

for his

bring the

Soma

drinking

25.
rain,

Who
who

clove the cloud for (the issue of) the

sent

down

the waters,

who

placed the

mature (milk) in the

26.

cattle.
Vur ga

The brilliant | Indra slew Yritra, Atjrnavabha, Ahisuva he smote Arbuda with frost.
;

vl

27. Sing aloud (priests) to the fierce, victorious

soman

Sioadhainavdndm, dhenvd

Icritdn

as

by the

text,

dhenvd hrindti.
2

Sama Yeda,

I.

223

[I. 3.

1.4.

1,

but with some variations].

*
side.

i.e.

Come

to us

from in

front,

from behind, and from the

For richishama, see Yol. III.

p.

467, note.

42

RIG- VEDA SANHITA.

foes), the

(Indra) the overpowerer, the subduer (of

praise inspired

by the gods
all

28. Indra, who, in the exhilaration of the quaffed

Soma, makes known among the gods

29.

pious rites.

May those two

golden-maned

steeds, together

exulting, bring
ficial) food.

him hither

to the salutary (sacri-

30. Indra, the glorified of

many,

let

thy horses,
to drink

praised

by Priyamedha, bring thee down

StfKTA III.

the Soma.

(XXXIII.)
;

Deity as before
sixteenth and

the Rishi

is

Mebhyatithi
verses
is

the metre of the

last,

two following
rest,

Gdyatri, of the

Anushtubh, of the

Brihati.

Vargavn.

1.

We

are pouring forth to thee the

:

Soma

juice

like water
grass,

the praisers, strewing the dipt sacred

worship thee, slayer of Vritra, in the streams

(falling)
2.

from the

filter.

The

leaders (of rites), repeating praises, shout

;

to thee,

Vasu, when the libation issues forth

when,

Indra, bellowing like a bull, dost thou come to the

dwelling, thirsting for the
3.

Soma ? 2

Eesolute (Indra), bestow abundantly upon the

descendants of

Kanwa

thousands of viands; wise

Maghavan, we
gold 3 and
1

earnestly solicit thee for (wealth) of

cattle.

Sama Veda,
Ibid. 2.

2.

215

[I. 3. 2. 2. 9

II. 2. 2. 12. 1].

2
3

216

[II. 2. 2. 12. 2, but

with gamat for gamah"].

is

Ptsanga-rupam, "tawny-coloured,"

left

unexplained by

the Commentary.

Sama Veda,

2.

217 [II.

2. 2. 12. 3].

SIXTH ASHTAKA
4.

THIRD
the

ADHYAYA.

43

Drink, Medhyatithi, and in the exhilaration of

the draught sing to Indea, to

his horses, who,

when

him who has harnessed Soma is ponred out, is

whose chariot
and
right,

present, the wielder of the thunderbolt,

is

of gold.
5.

He who
is

is

well-handed, both
is

left

who
is

the lord,

who

wise, the performer of

nume-

rous great acts, the giver of vast wealth, Indea,

the demolisher of
cities,

who

who

is gratified

by

praise,

is glorified

(by
is

us).

6.

He who

the subduer (of foes), the unresisted,

2

Varga vin.

practised in combats,

possessed of vast wealth, the

3

demander of the

libation,

the praised of many,

who

by

his acts (of bounty) is like a milch

cow

to the

competent (worshipper).
7.

Who
the

knows him drinking with

(the priests)

when

Soma is

effused ? what food has he partaken

of? he, the handsome-jawed, who, exhilarated by the

(sacrificial)
8.
4 beverage, destroys cities by his might.

As

a wild elephant emitting the dews of pas-

sion,

he manifests his exhilaration in many places

no one checks thee- (Indea), come to the libation;

1

Sama Veda,

1.

289

[I. 3. 2. 5. 7],

but the readiug

differs in

some

respects,, as in

the beginning, pdhi gd andhaso, instead of

sute sachd vajri ratho,
it

pdhi gdydndhaso, and instead of

hiranyaya indro
2

has

vajri.

Smasrushu

sritah.

Smasru

is

explained as yuddha, a very

unusual sense.
3

Chyavana

is literally

he who causes

to fall or flow, that

is,

the Soma.
4

Sama Veda,

I.

297

[I. 4. 1. 1. 5

II. 8. 2. 15, 1].

44

RIG- VEDA SANHITA.

thou art mighty, and goest (everywhere) through

thy strength.
9.
1

He who

is fierce,

unmoved (by

foes)

and

firm,

ready equipped for

battle,

if

Maghavan

hear the

invocation of his adorer, he will not go apart (from

us) but

come

hither.

10. Yerily (Indra), in this

manner thou

art the

showerer (of benefits), brought by vigorous (steeds)

to us, unarrested (by foes)
;

fierce (Indra),

thou art

celebrated as a showerer (of benefits)

art celebrated as a
Varga ix.

when afar; thou 3 showerer (of benefits) when nigh.

reins,

H.

Showerers (of benefits) are thy

such
is

also is thy golden

whip

thy chariot, Maghavan,

;

a showerer (of benefits), so are thy two horses

and

thou, too, Satakratu, art the showerer (of benefits).

12.

Showerer (of

benefits),

may
Soma

the offerer of the

as

libation to

thee effuse the

a showerer;
:

straight-going (Indra), bring (us wealth)

arrester

of thy horses, the showerer (of the oblation) has

prepared the bountiful Soma to be mixed with the

waters for thee.
13.

Come, most powerful Indra,

to drink of the

Soma

ambrosia, (for without coming) this

Maghavan,

the achiever of

many

exploits, hears not our praises,

our chaunts, our hymns.

1

Sama Veda,

2.

1047 [II.

8. 2. 15. 2].

Ibid. 2. 1048 [II. 8. 2. 15. 3].

Ibid. 1. 263 [I. 3. 2. 3.
1,

but with avitd for avritaK].

The

usual abuse of Vrishan occurs iu this aud the two following

verses.

SIXTH ASHTAKA

THIRD

ADHYAYA.

45

14. Satakratu, slayer of Vritra, let thy horses,

yoked

to

thy

car,

bring thee, the lord, riding in thy

chariot, (to our sacrifices), avoiding those sacrifices

(offered)

by

others.

15. Greatest of the great, brilliant drinker of the

Soma, accept to-day this our present praise

may

our sacrifices be most successful in exciting thine

exhilaration.
16.

The hero (Indra) who has

(ever) guided us Varga x.

delights not in thy punishment, nor in mine, nor in

1 that of any other.

17. Yerily
is

Indra
small.
2

said that the

mind

of a

woman

not to be controlled, he declared also that her

intellect

was

18.

The two horses

of Indra, hastening to the

exhilaration (of the Soma),

pole of the showerer rests

draw

his chariot

the

upon them.
let

19. Cast thine eyes (son of Playoga) downwards,

not upwards

keep thy

feet close together for

not

(men) behold thine ankles,

from having been a

Brahman thou
1

3 hast become a female.

Sdstra

is

explained sdsana, governing or punishing.

The

scholiast evidently takes it in the latter sense, as

he adds, tintu

rakshana eva ramate, he, Indra, delights only in protecting or

preserving.

According to the comment, this refers to a legend that Manga, the son of Playoga, the patron of the Rislii, had been
2

changed to a
3

woman

see the story in Vol.

IV.

p. 210.

Indra

is

supposed to say this to Asanga as a female.

46

RIG- VEDA SANHITA.

SiJkta IV.

(XXXIV.)

Deity as before

the Rishi is Xipatithi, the descendant of KAnwA,

except in the three last stanzas, where the Rishis are the

thousand Vasttrochtshas, of the race of Angiras

the metre

is

Anushtubh in the
VargaXi.
].

first fifteen verses,

Gdyatri in the three

last.

Come, Indra, with thy horses

to receive the

praise of

Kanwa

do you, ruling yonder heaven,

1 radiant with oblations, return thither.

2.

May
it
;

the grinding stone, yielding the Somautters a sound, bring thee hither with the

juice as

noise

do you, ruling yonder heaven,

2

radiant with

oblations, return thither.

1

This

line,

which

constitutes the

burden of the hymn,

is

singularly indistinct, divo amushya sdsato divam yaya divdvaso,

literally,

of heaven of that one governing go

you

to heaven,

heaven-affluent.
interpretation
sdsati,

The

scholiast is evidently perplexed;

in one

he

alters

the cases to divam amushmin (Indre)

and adds, tatra vayam sulcham dsmahe, (when Indra rules

Divdvaso he interprets dipta-

heaven we abide there happily).

havishha.

The

plural yaya

is

put for the singular pujdrtham.

is

He

gives another explanation (which

followed in the text),

dyundmakam amum lokam sdsanam hirvanto yhyam sivargam gachchhata. In his comment on the passage in the Sama Veda,
1.

348

[I. 4. 2. 1.

7; II.

9.

1.

16. 1],

he considers amushya as
this world.

put for amushmdt

very satisfactory
;

prithivi-lolcdt

from

None

are

possibly it

is

intended to say merely that as

is to

Indra

presence

is

necessary in heaven, he

be allowed to go

back

as soon as

he has partaken of the Soma

at the sacrifice

on

earth.

[Benfey takes divam for the Soma-vessel, dyuhkdkhya-

dronakalasa,
his horses;

and considers the

line as addressed to

Indra and

"von Hiinmel
2.

jenes Herschenden

geht ihr

zum

Himmel, Strahlender."]
2

Sama Veda,

1159 [II.

9. 1. 1G. 3].

SIXTH ASHTAKA
3.

THIRD

ADHYAYA.

47
(the
;

The circumference of these (stones) shakes Soma) at this (rite), as a wolf (terrifies) a sheep
you, ruling yonder heaven,

do

radiant with oblations,

return thither.
4.

The Kanwas invoke thee

for food
;

hither for protection

radiant

and

do you, ruling yonder heaven,

with oblations, return thither.

5.
first

make
is

offering to thee of the libations as the

2 presented to the showerer; do you,

drink

ruling yonder heaven,

radiant with

oblations,

return thither.
6.
3 (Indea) master of the family of heaven, come

varga

xn.

to

us

do thou,

who

art the sustainer of the universe,

(come) for our protection: do you, ruling yonder

heaven,
7.

radiant with oblations, return thither.

Sagacious (Indra) bestower of numerous pro-

tections, granter of infinite wealth,

come unto us

do

you, ruling yonder heaven,

radiant with oblations,

return thither.

(Agni) the invoker, adorable among the gods, the benefactor of man,* bring thee hither do
8.

May

you, ruling yonder heaven,

radiant with oblations,

return thither.

___^_____
2.

Sama Veda,
Vrishne,

1158 [II.

9. 1. 16. 2].

which the
ii.

scholiast explains as Vdyu.

[Cf. Aita-

reya Brahmana,
3

25.]
is

Smat^mrandhi

interpreted sivargahitumlin.

* Say ana here explains manur-hitah as " placed by

their houses,"

men

in

but he allows the meaning in the text in his

I.

Commentary on

106. 5.


48
9.

RIG- VEDA SANHITA.

Let thy two steeds, humiliators of the pride (of

bring thee as (his) two wings (bear along) the
:

foes),

falcon

do you, ruling yonder heaven,

radiant

with oblations, return thither.

10.

Come,

lord,

from whatever direction, to drink

:

the

Soma

offered with Sivalia

do you, ruling yonder

heaven,
Varga

radiant with oblations, return thither.

to listen to our praises,

xiu.

11.

Come

when they

are

being recited,

bestow
who

upon us delight: do you,

radiant with
oblations,

ruling yonder heaven,

return thither.
12. Indra,
art possessed of cherished steeds,

come

to

us with (thy) well-fed and like-shaped

horses:

do you, ruling yonder heaven,

radiant

with oblations, return thither.

13.

Come from

the mountains, from above the

:

region of the firmament

do you, ruling yonder

heaven,
14.
cattle

radiant with oblations, return thither.

us, hero,

Bestow upon
and horses
Bring to
:

thousands of herds of

do you, ruling yonder heaven,

radiant with oblations, return thither.

15.
us,

by thousands, tens of thousands

and hundreds (of good things): do you, ruling yonder

heaven,
16.

radiant with oblations, return thither.

We,

the thousand Vasurochishas, and Indra

(our leader),
horses,

when we

obtain vigorous

herds of

17.

Such

as are straight-going, fleet as the wind,

light-footed,

bright-coloured,
sun,

and

shine

like

the

SIXTH ASHTAKA
18.

THIRD

ADHYAYA.

49

Then (having

received) the horses, attached

to the rolling-wheeled chariot, given

from afar,* we

depart to the middle of the forest.

Sukta V. (XXXV.)

The

deities

are the
:

As wins

the Rishi
first

is

Sri vis wa,

of

the
is

family of Atei

the metre of the

twenty-one verses

Uparishtdjjyotis,

of the twenty-second

and twenty-fourth

Pankti, and of the twenty-third Mahdlrihati.

1.

Associated withAGNi, with Indra, with Yaruna,

A'diti/as,

varga xiv.

with Vishnu, with the

Vasus,

the Budras, and the

and united with the dawn and with Surya,

Soma.
all intelli-

drink, Aswins, the

2.

Powerful (Aswins), associated with

united with
the

gences, with all beings, with heaven, with earth,

with the mountains,

dawn and

with Surya, drink, Aswins, the Soma.

3.

Associated with

all

the thrice-eleven deities

at this ceremony,

with the waters, with the

Mar ids,

with the Bhrigus, united with the

Surya, drink, Aswins, the Soma.
4.

dawn and with

hear

Be

gratified

by the
deities,

sacrifice
all

my

invocain
this

tion; recognize,

the offerings

ceremony

united with the

dawn and with Surya,

bring us, Aswins, food.

5.

Be

gratified

by our

praise as youths are de:

lighted (by the voices) of maidens

* Pdrdvatasya rdtishu. Pdrdvata " the gifts of Pdrdvata."
;

recognize, deities,

is

prohably the name of a

king

VOL. V.

50
all

RIG-VEDA SANHITA.
the offerings in this ceremony; united with the

dawn and with Surya, bring us, Aswins, food. 6. Be gratified, deities, by our praises, be
tified

gra-

by the

sacrifice,

recognize,
;

deities,

all

the

offerings in this

ceremony

united with the

dawn
Hariit

and with Surya, bring us, Aswins, food.

Vargaxv.
7.

Ye
1

alight

upon the

effused

Soma

as the

drava plunges
the

into the water: ye fall

upon

like

two buffaloes (plunging into a pool); united with

dawn and with Surya, come, Aswins, by

2

the

triple path.
8.

As two

geese, as

two

travellers, as

two buffaloes

(hasten to water), ye alight, Aswins, upon the effused

Soma
9.

united with the

dawn and with Surya, come,

Aswins, by the

triple path.

Ye

hasten like two falcons to the offerer of the

libation,

ye alight upon the effused Soma as two

buffaloes (hasten to water); united with the

dawn

and with Surya, come, Aswins, by the

10. Drink,
selves
;

triple path.

Aswins, the Soma, and

;

satiate your;

come hither
;

give us progeny

give us

wealth

united with the

dawn and with Surya,

foes

give us, Aswins, strength.

11.

Conquer (Aswins) your

(your
worshipper),

protect

and
give

praise

grant

progeny,

The

scholiast in a former passage (see Vol. I. p.

;

34)

makes
[Or,

hdridrava a tree
2

here

it is

a bird of a yellow colour probably.

Trir vartir ydtam,

" the three daily ceremonies."

"come

thrice to our dwelling."]

SIXTH ASHTAKA

THIRD ADHYAYA.

51

wealth, and, united with the

dawn and with Surya,

your friends,

give us, Aswins, strength.

12. Destroy

your

foes,

repair to

grant progeny, give wealth, and, united with the

dawn and with Surya, give us, Aswins, strength. 13. Associated with Mitra and Varuna, with
Dharma, with the Maruts,
of the adorer
;

Varga xvi.

repair to the invocation

repair (to him), Aswins, united with

the dawn, with Surya, and with the Adityas.

14. Associated with the Angirasas, with Vishnu,

with the Maruts, repair to the invocation of the

adorer; repair (to him), Aswins, united with the

dawn, with Surya, and with the Adityas.

15. Associated with the liibhus,

and with the

repair (to

Maruts, repair, showerers (of benefits), dispensers

of food, to the invocation of the adorer

him), Aswins, united with the dawn, with Surya,

and with the Adityas.

16.

Be

propitious

to

prayer,

be propitious to

sacred rites, slay the Edkshasas,

remedy

diseases

united with the dawn and with Surya, (drink),

Aswins, the Soma of the

offerer.
2

17. 33e propitious to the strong,

be propitious to
diseases
;

men, slay the Edkshasas, remedy

united

with the dawn and with Surya, (drink), Aswins,

the
1

Soma
Brahma

of the offerer.
jinvatam.

The

scholiast renders the substantive

by

Brdhmana.
2

Kshatr am jinvatam uta jinvatam

nr'in.

The

first is

explained

kshalrii/am, the second yoddhrin, "warriors."

52
18.

RIG-VEDA SANHITA.

Be

propitious to the kine, be propitious to

1 the people, slay the Rdkshasas,

remedy

diseases
(drink),

united with the

dawn and with Surya,

offerer.

Aswins, the Soma of the

Vargaxvu.
19.

Humblers

of the pride (of your enemies), hear

the earnest praise of

Syavaswa

offering libations as

(you did) that of Atri, and, united with the

dawn

and with Surya,

20.

(drink),

Aswins, (the Soma) pre-

pared the previous day. 2

Humblers

of the pride (of your enemies),

accept the earnest praises of

libations as if

Syavaswa

offering

you

you were accepting oblations; and,

united with

the

dawn and with Surya,

of the

(drink),

Aswins, (the Soma) prepared the previous day.

21.

Humblers

pride (of your enemies),

offering libations as

seize the sacrifices of

Syavaswa

you

seize

your reins

and united with the dawn and

with Surya, (drink), Aswins, (the Soma) prepared

the previous day.
22. Direct your

chariot downwards,

drink the

Soma

nectar; come, Aswins, come (hither); desirous

I

of your protection,

invoke you

give precious

riches to the donor of the offering.

23.

Come, leaders of

rites,

when

the sacrifice, at

which your adoration

is recited, is

commenced,

to

Visah,

by which Sayana understands the Vaisyas.

is

Tiro alinyam, according to the scholiast,

the

Soma prepared

the day before, and drunk at early dawn, at the worship of the

Aswins;

cf.

transl. Vol. I. p. 123.

SIXTH ASHTAKA
drink of the

THIRD ADHYAYA.
;

53

Soma
;

offered

by me * come, Aswins,

come

(hither)

desirous of protection, I invoke you;

give precious riches to the donor of the offering.

24. Divine (Aswins), partake to
sacrificial

satiety of the

beverage, consecrated with the exclama;

tion

Swdhd

come, Aswins, come (hither)

desirous

of protection, I invoke

you

give precious riches to

the donor of the offering.

Sukta VI. (XXXVI.)

The deity

is

Indea.

the Rishi as before

the

first

six verses

are in the Salcvari metre, the seventh in the JHahdpanlcti.

Thou

art the protector of the effuser of the Varga

xvm.

libation,

of the strewer of the dipt sacred grass

drink joyfully,
exhilaration,

Satakratu,
that portion

the

Soma

for

thine

which (the gods) assigned

thee, Indra, lord of the virtuous,

who

art the victor

over

all (hostile) hosts,

the conqueror of many,-]" the

subduer of the waters, the leader of the Maruts.

2.

Protect

the worshipper,

thyself;

drink joyfully,

Maghavan, protect Satakratu, the Soma for

which (the gods)

thine exhilaration,

that portion

* Sayana here takes vivalcshanasya

i.e.

as

an epithet of the speaker,

the offerer of libations;"

"at the commenced adoration of

viii.

me

elsewhere, as in

21. 5, he takes the

word

as

an epithet of

the Soma, " heaven-bestowing," swargaprapanas'ila.

\

Uru jrayas.

Sayana explains jrayas here

as vega, but in

viii. 6.

27 he alternatively explained urujrayas as vistiniavyapin,

"the wide pervader."

We

might thus render the passage, " the

and over wide space."

victor over all hostile hosts

54

RIG- VEDA SANHITA.

assigned thee, Indra, lord of the virtuous,

who

art

the victor over

all (hostile) hosts,

the conqueror of

many, the subduer of the waters, the leader of the

Maruts.
3.

Thou, Maghavan, protectest the gods with

(sacrificial) food,

and thyself by thy might; drink

joyfully,
tion,

Satakratu, the Soma for thine exhilara-

that portion

which (the gods) assigned

thee,

Indra, lord of the virtuous,

over
all (hostile) hosts,

who

art

the victor

the conqueror of many, the

subduer of the waters, the leader of the Maruts.

4.

Thou
;

art the generator of heaven, the generator

of earth

drink joyfully, Satakratu, the

Soma

for

thine exhilaration,

that

portion which (the gods)

assigned thee, Indra, lord of the virtuous,

who

art

the victor over all (hostile) hosts, the conqueror of

many, the subduer of the waters, the leader of the

Maruts.
5.

Thou
;

art the generator of horses, the generator

of cattle

drink joyfully, Satakratu, the

Soma

for

thine exhilaration,

that

portion which (the gods)

assigned thee, Indra, lord of the virtuous,

who

art

the victor over

all (hostile) hosts,

the conqueror of

many, the subduer of the waters, the leader of the

Maruts.
C.

Wielder of the thunderbolt, reverence the praise

;

of the Atris

drink joyfully, Satakratu, the

Soma
art

for thine exhilaration,

that portion

which (the gods)

assigned thee, Indra, lord of the virtuous,

the victor over
all (hostile) hosts,

who

the conqueror of

SIXTH ASHTAKA

THIRD

ADHYAYA.

55

many, the subcluer of the waters, the leader of the

Maruts.
7.

Hear (the
rites

libations, as

Syavaswa offering the thou hast heard (those) of Atri engaged

praises) of
:

in

holy

thou alone, Indra, hast defended

Trasadasyu

in battle, animating his prayers.

StfKTA VII.

(XXXVII.)
first

Deity and Rishi as before

gat'i
;

the metre of the

verse

is

Atija-

of the rest Majidpanhti.

1.

Thou

protectest, Indra, lord of rites, with allVarga xix.

protections in combats with enemies, this sacrifice

of

him who

offers

thee the libations:* slayer of

Yritra, irreproachable wielder of the thunderbolt,

drink of the
2. Fierce

Soma

at the

mid-day solemnity.

Indra, defeater of hostile armies, lord

of rites, (thou protectest) with all thy protections

slayer

of Yritra,

irreproachable

wielder
at

of

the

thunderbolt,
solemnity.
3.

drink of the

Soma

the

mid-day

Thou

shinest the sole sovereign of this world,

rites,

Indra, lord of

with

all

thy protections

slayer

of Yritra, irreproachable wielder of the thunderbolt,

drink of the
4.

Soma

at the

mid-day solemnity.

Thou

alone, Indra, lord of rites, separatest the

* Bay ana explains Brahma by Brdhmandn, and takes the

whole clause
as,

"0

Indra, protect these

Brahmans with

all

thy

protections in combats with enemies, (protect) those

who

offer

thee the libation."

56

RIG-VEDA SANHITA.
all

combined worlds (heaven and earth) with

of the thunderbolt, drink of the

thy

protections; slayer of Vritra, irreproachable wielder

Soma

at the

mid-

day solemnity.
5.

Thou, lord of

rites, art

sovereign over our pros;

perity and gains, with all thy protections

slayer of

V&itra, irreproachable wielder of the thunderbolt,

driuk of the
6.

Soma

at the mid- day solemnity.

;

Thou

art for the strength (of the world)

thou

protectest with all thy protections, but thou needest

no defender,* Indra, lord of

rites

slayer of Vritra,

irreproachable wielder of the thunderbolt, drink of

the

7.

Soma at the mid-day solemnity. Hear the praises of Syavaswa

eulogizing thee,

as thou hast heard those of

rites;
battle,

Atri engaged in pious

thou alone hast protected Trasadasyu in

augmenting

his vigour.

SlJKTA VIII.

(XXXVIII.)
as before
:

The

deities are

Agni and Indra; the Rishi

is

the metre

Gdyatri.

Vargaxx.

1.

Indra and Agni, you are the pure ministrants,

rites,

(encouragers) in offerings and sacred

(the praise) of this (thy worshipper). 1
2.

hear

Destroyers (of foes), riding in one

1

chariot,

Sama Veda,

II. 4. 2. 3 [II. 4. 1. 10. 1].

* So Sayana takes na twam

thou not protect?"

dvitha.

Does

it

mean, " didst

SIXTH ASHTAKA

THIRD ADHYAYA.
;

57

slayers of Vritra, invincible

hear,

Indra and Agni,

1

(the praise) of this (thy worshipper).

3.

The

leaders of rites have effused

by the stones
;

this

sweet exhilarating (beverage) for you

hear,

2 Indra and Agni, (the praise) of this (thy worshipper).

4.

Associated

in

praise,

accept

the

sacrifice

leaders of rites,

Indra and Agni, come hither

to the

Soma
5.

effused for this solemnity.

Accept these

sacrifices
;

whereby you have borne

away the oblations come hither.

6.

leaders of rites,

Indra and Agni,

Accept

this

my

earnest praise, following the

rites,

path of the Gdyatri) leaders of

Indra and Indra

deities
Varga xxi.

Agni, come hither.

7.

Kich with the

in the morning.

spoils of victory, come,

and Agni,
astir
8.

to drink of the

Soma, with the

Hear the

invocation,

Indra and Agni, of Syaeffused

juice,

vaswa pouring out the

9.

(and) the

Atris, to drink of the Soma.

I invoke

you both, Indra and Agni,

Soma.

as the

sages have invoked you, for your protection, (and)

to drink of the

10. I solicit the protection of

Indra and Agni,

this Gdyatri

associated with

Saraswati,*

to

whom

hymn

is

addressed.
1

Sama Veda,

II. 4. 2. 4 [II. 4. 1. 10. 2].

Ibid. II. 4. 2. 5 [II. 4. 1. 10. 3].

* Sayana explains saraswativatoh

praise."

as stutimatoh, "possessors of

58

RIG- VEDA SANHITA.

StfKTA

IX. (XXXIX.)
is

Agni

is

the deity

the Rishi

Nabhaka,

of the race of

Kanwa

the metre

is

Mahdpankti.
(I invite)

VargaXXll.

1.

I glorify the adorable Agni,

sacrifice,

Agni

with praise to the

may Agni

brighten the
:

gods with the oblations at onr

sacrifice

the sage

Agni

traverses both (worlds, discharging his func-

tion) as

messenger of the gods

may

all

our adver-

saries perish.
2.

(Propitiated), Agni,

by our new

praise, baffle

the hostile attempts of these against our persons,

consume the enemies of those who are

sacred rites)
;

liberal (at

from hence,
3.
(fill

may all our foolish * assailants may all our adversaries perish.

depart

I pour into thy mouth, Agni, praises as others

it)

with delicious butter; do thou amidst the

the messenger of Yivaswat;

gods acknowledge (them), for thou art ancient, the

giver of happiness,

may
4.

all

our enemies perish.

is

Agni grants whatever food

offerings,

solicited; in-

voked with

he bestows on the worshippers

1

happiness springing from tranquillity and the enjoy-

ment

(of objects of sense);

he

is

requisite for all

invocation of the gods:

perish.
1

may

all

our adversaries

This

is

Sayana's interpretation of sam cha yoscha mat/ah,

which he explains, sdntinimittam vishayayogajanitam cha sukham.

* Sayana here explains Amur ah by dmudhdh, but
he explained
it

in iv. 31. 9

by

bddhalcdh.

SIXTH ASHTAKA
5.

THIRD

ADHYAYA.

59

Agni
:

is

known by his most powerful and maniis

fold deeds

he

the invoker of the eternals * sur;

:

rounded by victims, he proceeds against the foe f

may
6.

all our adversaries perish.

Agni knows the

secrets of
*

births of the

gods;
is

Agni

Varga

xxm.

knows the
of riches
;

mankind: Agni

the giver

Agni, duly worshipped with a new (oblaopen the doors (of opulence)
his abode
:
:

tion), sets

may

all

our

adversaries perish.
7.

Agni has

among

the gods, he (dwells)

among pious people

he

cherishes with
all

pleasure
;

many

pious acts, as the earth

(beings)

a god

adorable
perish.
8.

among the gods

may

all

our adversaries

Let us approach that Agni who

priests
;

is

ministered
all rivers,

to

by seven
for

who

takes refuge in

who has
Dasyu

a triple dwelling place, the slayer of the

Mandhatri,^: who

is

foremost in sacrifices

may
9.

all

our adversaries perish.

Agni, the sage, inhabits the three elementary

Yo

'gnih saptamdnushah is left unexplained

by the com-

mentator.

The

translation is conjectural.
it

[Professor Miiller,

Hist. Sansk. Lit. p. 493, takes

as

"acting as seven priests."]

* Sayana explains saswatindm as bahicindm devatdndm.

\

This

is

Sayana's explanation of prativyam, but in

it

viii.

26. 8

he explained
pasuhhih.
X

as yajnam.
It.

Sayana explains dahshindlhih by

B. and

by "Opferlohn."
as

Sayana understands Mandhatri as being the same

Man-

dhatri the son of

Yuvanaswa.

60
regions;*

RIG- VEDA SANHITA

may

he, intelligent,

and richly decorated,

the messenger (of the gods), here perform worship

to

the thrice eleven

:

deities,

and

satisfy

all

our

desires

may

all

our enemies perish.

10. Thou, ancient Agni, among

art alone to us the lord of

men and

gods,

wealth

the flowing waters

confined within their

own banks

flow around thee

may

all

our enemies perish.

StJKTA

X. (XL.)
;

The

deities

are

Indra and Agni

second
verse

the Rishi

is

Ndbhaka
the

the

metre

of
;

the

is

Sakwari

of

twelfth

Trishtulh

of the rest

MaMpanhti.

Vargaxxiv.

1.

Victorious Indra and Agni, bestow upon us

riches

whereby we may destroy our powerful enemies

in combats as fire fanned

forests
:

by the wind consumes the

may all our enemies perish. 2. Do we not invoke you both ?f we worship espehe cially Indra, who is the strongest leader of men
:

comes occasionally with his horses to bestow

us food;$ he comes to partake of the sacrifice:
all

upon

may

our enemies perish.

3.

They two, Indra and Agni,

:

are present in the

rites,

midst of battles
are really sages,

do you two, leaders of

who

when

solicited

(by the wise), accept

* Tridhdtuni may mean only "threefold,"

cf. i.

as in v. 47. 4;

but

154

4.

] \

Or

rather,

"we
it,

do not invoke you both.'' " for the receiving of food."

Sayana takes

: :

SIXTH ASHTAKA
the offering (from him)

THIRD
who

ADHYAYA.

61

seeks your friendship

may
4.

all

our enemies perish.

like

Worship,

Nabhaka, Indra and Agni with

1

sacrifice

and

praise, of

whom

is

this universe,

upon

whose lap

this
:

heaven and the spacious earth deposit

may all our enemies perish. 5. Address like Nabhaka your praises to Indra and Agni, who overspread (with their lustre) the
their treasure

seven-rooted ocean whose gates are hidden, 2 and of

whom Indra by
enemies perish.
6.

his

might

is

the lord

may

all

our

Cut

off (the foe),

Indra, as an old (primer) the

a

protruding (branch) of
strength of the

creeper;

humble
all

the

Dasa

may we

divide his accumu-

lated treasure (despoiled)

by Indra: may

our

enemies perish.
7.

Inasmuch
gifts

as these people honour

Indra andvargaxxv.
we, defy;

Agni with

and with

praises, so

may
all

ing hosts, overcome (our foes) with our warriors

let

us praise those seeking praise

perish.
8.

may

our enemies

Offering oblations, (the worshippers) approach

The Rishi
There

of the

hymn

is

Nabhaka, perhaps a patronymic

the text has here Nabhdha.

2

is

no explanation of
is

this.

Yd saptabudhnam arnavam

jihmabdram apornutah
arnavam
3

explained saptamulam pihita-divdram

tejobliir

dchchhddayatah.

Vanuydma vanushyatah, the comment oddly enough explains stutim ichchhantah satriin vanuydma. [The original rather means,
"let us prevail over those

who

desire to conquer."]

62
to the

RIG -VEDA SANHITA.

worship of Indra and Agni,

rise

who

are of a

white complexion, and

rays to heaven
:

from below with bright

they verily have liberated the waters

from bondage
9.

may

all

our enemies perish.

Indra, wielder of the thunderbolt, instigator

(of acts),

may

the numerous merits, the

many

excel-

lences of thee,

who

art the bestower of affluence

l

and of male

offspring, perfect our understandings

may

all

our enemies perish.

praises that brilliant adorable

10.

Animate with

Indra, the distributor (of riches),

breaks the eggs of Sushna
celestial
2
:

who by his might may he conquer the

sacrifice is due,

waters

may

all

our enemies perish.

to

11.

Animate that Indra

whom
;

sincere, bountiful, adorable

him who frequents

;

sacrifices,

who breaks

the eggs of Sushna

:

thou hast

conquered the celestial waters

perish.

may

all

our enemies

Thus has a new hymn been addressed to Indra and Agni, as was done by my father, by Mandhatri, by Angiras'; cherish us with a triply
12.

The meaning
from

of this verse, even with the help of the scholiast,

is far

intelligible.

\_Sdyana would seem to take

it

thus:

"Indra, wielder of the thunderbolt, instigator (of

acts), of thee,

the gladdener, the brilliant, the hero, the wealth-bestower,

nume-

rous (or 'ancient,'

cf. iv.

23. 3) are the comparisons, numerous

(or 'ancient') are the praises,

which exercise our understandings."

andajdtdni apa-

In his Comm. on
2

iv. 23.

3 he takes upamdtayah as ddndni.~\

Sushnasya dndd?ii, "egg-born offspring:"

tydni, according to the scholiast.

SIXTH ASHTAKA

THIRD ADHYAYA.
the
lords

63
of

defended
riches.

dwelling

may we be

Si5kta XI. (XLT.)

The

deity

is

Varttna

the Iiishi

Nabhaea

the metre Mahdpankti.

1.

Offer praise to that opulent Yartjna, and tovarga xxvi.

the most sage

Maruts

(Yaruna) who

protects

men

by

his acts,* as (the

all

herdsman guards) the

cattle

may
2.

our enemies perish.

(I praise)

with a like praise, with the praises

of

of

(my) progenitors, with the eulogies

Nabhaka,
sisters
2

that

Yaruna who
all

rises

up in the

vicinity of the

rivers,

and in the midst (of them) has seven

our enemies perish.

may
3.

He

embraces the nights

of goodly aspect,

and

quick of movement,-]* he encompasses the universe

by
1

his acts:

all

who

are desirous (of his favour)

Tridhdtund sarmand, triparvand grihena, "with a house of

three joints,"

stories ?

[In

i.

34. 6, tridhdtu

sarma

is
;

explained
in
i.

as vdtapittasleslima-dhdtutrayasamanavishayam sulcham

85.

2,

sarma tridhdtkni
2

is

explained as prithivyddishu trishu sthdneshv

avasthitdni sukhdni grihdni vd.~\

Very
:

unintelligible,

although Ydska (x. 5)

is

cited in ex-

planation

sindhundm upodaye saptaswasd sa madhyamah. [Prof. Koth translates it, " der am Ausgang der Flusse ist, der sieben
Schwestern
(cf. viii.

69. 12)

Herr

ist

der mittlere."]

* The karmatid in the Comm. seems

karmdni,
f

to

be a misreading for

"who

protects men's

religious acts."

Bohtlingk and Sayana explains nsrah as utsaranas'dah. Roth's Diet, takes it as ace. plur. of usrd, " morning."

64
diligently offer
rites:
4.

RIG-VEDA SANHITA.

him worship
visible

at the

three diurnal

may all He, who

our enemies perish.

above the earth sustains the

is

points of the horizon,

the

measurer* (of the

universe); that

is

the ancient abode of

is

Yaruna,

to

which we have access; he

keeper of cattle
5.
:

our lord, like the

may

all

our enemies perish.

He who
he
is

is

the sustainer of the worlds,

secret

who

knows the hidden and

rays,

names of the

(solar)

the sage

who

cherishes the acts of sages,

as the heaven cherishes

numerous forms

may

all

our enemies perish.

JJSB. AAV II.
6.

In

whom
who

all

pious acts are concentrated, like

'

the nave in the (centre of the) wheel, worship

him

quickly

abides in the three worlds

as

men

assemble the cattle in their pasture, so do (our foes)

collect their horses (to assail us)
:

may all

our enemies

perish.
7.

He

who, passing amidst those (regions of the

all

firmament), gives refuge to

their races,

the deities precede the chariot of

and all Yaruna, when

:

manifesting his glories to perform his worship

all

may

our enemies perish.

The commentary here
;

is

defective,

and the passage

very-

obscure

the translation

is

not entitled to any reliance.

[Query,
all their

"who
tribes,

going through these regions (of space) rests on

surrounding

all

homes,

all

the
all

gods are engaged in

worship before Vanma's dwelling;

may

our enemies perish."]

Sayana explains mdtd by ninndtd, " the maker."

SIXTH ASHTAKA
8.

THIRD
; ;

ADHYAYA.

65

He

is

the hidden ocean

swift he

mounts (the
placed

heaven) as (the sim) the sky

when he has

the sacrifice in those (regions of the firmament), he

demolishes with his brilliant radiance the devices

(of the Asuras)
;

he ascends to heaven

may

all

onr

enemies perish.
9.

Of whom, present

in the three worlds,

the

brilliant rays

pervade the three realms beyond, the

is

eternal

dwelling of Varuna,* he
:

lord

of the

seven (rivers)
10.

may

all our enemies perish.

He who

in his successive functions emits his

bright rays or turns

them dark,

first

made

his resi-

dence (in the firmament), and, as the unborn sun the sky, supports with the pillar (of the firmament)
both heaven and earth
:

may

all

our enemies perish.

StJKTAXII. (XLII.)

The

deity of the

first triplet is

Vartjna

the metre Tn'shtubh

the deities of the second triplet are the

Aswins, and the metre

Varga

Anushtubh
1.

the Rishi

is

Aecha^Inas

or N/abhaka.

The possessor of all wealth, the powerful Varuna, has fixed the heaven; he has meted the
measure of
the
all

xxviii.

earth;

he
;

presides
all

as

supreme

monarch over
of Vartjna.

worlds

these

are the functions

As presiding over day and

* Sayana compares
27.

night.

ii.

8,

and seems

to explain

it,

"of

whom,

the ruler, the brilliant rays

pervade the three earths and

the three heavens above,

his dwelling-place is

immoveable."

VOL. V.

66
2.

RIG-VEDA SANHITA.
Glorify then the mighty Yartjna;
;

reverence

the wise guardian of ambrosia

us a thrice sheltering*

may he bestow upon habitation; may heaven and

actsj"

earth preserve us abiding in their proximity.

3.

Divine Varuna, animate the sacred

this thy

of

me

engaging in

the safe-bearing vessel

all difficulties.

may we ascend by which we may cross over

worship
:

4.

The sacred

stones,

As wins,
fallen

the

pious wortheir sacred

shippers, Nasatyas,

have

upon

functions, (to induce you) to drink the

all

Soma

may

our enemies perish.

5.

manner as the pious Atri, Aswins, invoked you with hymns, so (I invoke you), "NAsattas, to drink the Soma may all our enemies
In
like
:

perish.
6.

In like manner as the wise invoke you

for

protection, so do I invoke you, Nasatyas, to drink

the

Soma

may

all

our enemies perish.

* Trivarutha

is

explained by Sayana in

vi.

46. 9 as " shelter-

ing from cold, heat, and rain;" here as tristhanam.

f

Kratum daksham.

Sayana, "sharpen the knowledge and

power."

SIXTH ASHTAKA

THIRD ADHYAYA.

G7

ANTTVAKA
SlTKTA
I.

VI.

(XLIII.)
is

The

deity

is

Agnt

VratfpA, of the race of Angieas,

the Rishi:

the metre

is

Gdyatrk.

1.

These repeaters of laudations

recite the praises Varga xxix.

of the wise creative Agni, the uninterrupted sacrificer.*

2.

Agni, Jatavedas, to thee, the liberal offerer t

(of the oblation), the all-beholding, I repeat earnest

praise.
3.

Thy

fierce flames,

Agni, consume the

forest, as

wild animals % destroy (the plants) with their teeth.

4.

The consuming smoke-bannered

These
fires

fires,

borne by

the wind, spread diversely in the firmament.

5.

separately kindled are beheld like

the tokens of the dawn.

6.

Black dust

is

raised

by the

feet of Jdtavedas Varga xxx.

when he moves, when Agni

* Astrita-yajvan
f
is

spreads on the earth.

"the invincible
as
sacrificer."

more

literally

Sayana more frequently explains pratihary

an obscure word.

"to

accept,

desire."
% A'rokdh is

Sayana explains
iii. 1.

it as

drocha-

mdndh pasavah, but the Coram,

it

to Satap. Br.
it

2.

18 explains

as

madhye chhidrdni.
it

May

mean here " (thy

Cf.

fierce flames)

glancing, as

were, through the trees"?

Bohtlingk and

Koth, sub

voce.

Sayana

translates
trees)

heaps (the dry

on the ground."
sc.

Agnir yad rodhati hhami, " when Agni Bohtlingk and Roth take

rodhati as from ruh,

"whatever grows on the earth;" thus

7.

connecting these last words of v. 6 with v.

68
7.

RIG- VEDA SANHITA.

Making
is

the plants his food,

falls

Agni devouring
again upon the

them

never satiated, but

young (shrubs). 8. Bowing down

flame),

(the trees) with his tongues (of

and blazing with splendour, Agni shines in

Agni,
the waters

the forests.
9.

Thy

station,

is

in

thou

clingest to the plants,

art

and becoming

their embryo,

born again.

10.

Thy

lustre,

Agni, lambent in the mouth of

offered from (the oblation of)

the ladle, shines

butter.
Varga

when

xxxi.

11. Let us adore with

hymns Agni,
is

the granter

(of desires), the eater of the ox, the eater of the

marrow, on whose back the libation

12.

poured.

We

solicit thee,

Agni, invoker of the gods,

performer of sacred rites,* with oblations and with

fuel.

13.

Holy Agni,

to

whom

oblations are offered,

we worship

thee in like manner (as thou hast been

worshipped) by Bheigu, by Manus, by Angiras.

14. Thou, Agni, art kindled

by Agni;

a sage

by

a sage, a saint

by a

saint,

f a friend by a friend.

* Sayana takes varenyalrato,

"0

thou

who

possessest desirable

knowledge."
f

San and satd

are explained by
;

Sayana

as respectively vidya-

mdnah and vidyam&nena

Aitareya Brahmana,
i.

and he

refers to

passage in the
fire

16,

which describes how the

is

produced

by

friction

from the two aranis

thrown

into the

Ahavaniya

SIXTH ASHTAKA
15.

THIRD

ADHYAYA.

69

Do

thou, Agni, bestow

upon the pious donor

and food with male

(of the oblation) infinite riches

progeny.
16. Agni,
'

four) y v

brother,
'

who

art

elicited

by J

Varga

XXXII.

strength,

who

hast red horses, and art (the perrites,

former) of pure
praise.

be propitiated by this

my

17.

My

praises hasten

to thee, Agni,

as

cows

enter their stalls (to

calves.

give milk) to the thirsting

18.

To

thee,
all

Agni, who art the chief of the

Angirasas,

people have severally recourse* for

the attainment of their desires.

The wise, the intelligent, the sagacious, propitiate Agni with sacrifices for the attainment of
19.
food.

20. Preparing the sacrifice in their mansions, (the

worshippers) adore thee, Agni, the powerful, the

bearer (of the oblation), the invoker of the gods.
21.

Thou

art the lord, '

thou beholdest
12, 116.

all

people Varga r r XXXIII.

Yajur Veda,

fire,

in the A'tithyeshti ceremony.

" In the verse hvam hyagne,

etc.,

the one vipra (a sage) means one Agni, the other vipra the

other

Agni

the one san (heing, existing) means the one, the

other san (in satd) the other Agni."

(Haug's
i.

transl.)

* Yemire seems
In
the
latter

to

be used here as in

135.

iii.

59. 8.

place

Sayana
it

explains

it,

"

offer

oblations."

Bohtlingk and Roth render

gehorchen, treu bleiben."

in all three places, " sich fiigen,

70
alike in
battles.

RIG- VEDA SANHITA.

many

places ; *

we

therefore invoke thee in

22. Adore that

Agni who

shines brightly

when
our

fed with offerings of butter,

invocation.
23.

who who

hears this

We

invoke thee, Agni,

art Jatavedas,

listening (to our praises), exterminating our foes.

24. I praise this Agni, the sovereign of men, the

wonderful, the superintendent of holy acts

may he

hear me.
25. "We invigorate like a horse that (Agni) whose

might

is

everywhere present

who

is

noble, strong,

"j*

and benevolent.

j^ v
a
T

26. Slaying the malignant, (driving

away) our

enemies, everywhere consuming the Bdkshasas, do

thou, Agni, blaze forth with bright (radiance).
27. Chief of the Angirasas,

whom men

kindle as

did

Manus

Agni, hear

my

words.

28.
art

We

worship with praises thee, Agni,

who

born in heaven or in the waters, elicited by

strength. 1
29. All these people, the inhabitants (of the earth),

Sc. as the

sun in heaven, as lightning in the waters

(i.e.

in

the firmament), and as generated on earth by friction.

* This

v. also

occurs inviii. 11.8.

Sayana here reads prablm

"like a strong man.''

for prabhuh, but against our

MSS.
as

f Sayana takes

maryam na vdjinam

Bohtlingk and Roth translate marya "Hengst."

SIXTH ASHTAKA
offer severally to

THIED
may

ADHYAYA.

71

thee (sacrificial) food for thy eating

and enjoyment.

30. Agni, through thee,

fices

we, skilled in sacri-

and beholding

men

all

our days, 2 pass through

(all) difficulties.

31.

We

invoke with

cheerful

and
to

delightful Varga

XXXV

(hymns) the gladdening Agni, dear

many, who

abides in the sacrifice with purifying brilliance.

32. Shining forth, Agni, like the rising sun, dis-

playing thy strength by thy beams, thou destroyest

the darkness.
33.

We

solicit

from

thee,
is

strong

Agni,

that

desirable wealth

which

in thy gift

and which

decayeth not.
Sukta

II.

(XLIV.)
is

The

deity

is

Agm

Vir{jpa of the race of Angieas

the metre
is

the liishi;

Gdyatri.

1.

Honour Agni with

fuel,
;

awaken him, the

offer the oblations

YTYVT

var? a

guest, with (libations of) butter

3 in him.

2.

Agni, accept
;

my

praise,
to

be invigorated by this

prayer
3.

be favourable

our hymns.

I set

Agni

in the front as the messenger, I

Prof. Wilson's translation of the eighth

Mandala ends here

for the
2

remainder the Editor alone

is

responsible.

Bohtlingk and Roth explain nrichakshasah and the scholiast's

nr'inam drashtdrah
3

by "unter Menschen lebend."

13, 14, 16, 17, 18, of this

Verses

1, 4, 5, 6, 12,

hymn

are

found in the

Sama Veda;

verses

1,

16, in the Vaj. Sanh.

72

RIG- VEDA SANHITA.

adore hini as the bearer of the oblations

cause the gods to
4. Brilliant
sit

may he

down

here.

Agni, as thou art kindled, thy great

flames start blazing up,

5.

Let

my

ladles, filled
;

with butter, come near

thee,
Varga

propitious one

Agni, receive our oblations.

XXXVII.

6.

I worship Agni, the exhilarating invoker (of

the gods), the priest, 2 various lustre,

him who

shines forth with

;

and

is

rich in brilliance

may he
ancient

give ear.
7.

(I

worship) the beloved Agni,

the
3

adorable invoker (of the gods), the wise,

the fre-

quenter of
8.

sacrifices.

Agni, best of the Angirasas, do thou, continually

accepting these our oblations, conduct the sacrifice

at the
9.

due seasons.

Brilliant-flamed giver of good, do thou, the

knower, when kindled, bring the host of the gods

hither.

10.

We

solicit

the wise invoker (of the gods),

the beneficent, the smoke-bannered, the resplendent, the banner of the sacrifices.
1

Sayana takes haryata here

it as

as

kdmayamdna

he more usually

explains
2

"amiable," "beloved," sprihaniya.

ritivijam as ritau yashtavyam,
v. 22.

Sayana here explains

"he who
it

is

to be worshipped in

due season;" in
offers in

2 he explained

as ritu-yashtdram,
3

"he who

due season."

Kavikratum
rites are

is

here explained as krdntalcarmdnam (him by

;

whom

performed?)

in

iii.

2. 4,

and

iii.
i.

14. 7, it

was

explained as Jcrdntaprajna and sarvajna

(cf. also

1. 5).

It pro-

bably means " possessing wise might."

SIXTH ASHTAKA

THIRD

ADHYAYA.

73
Yarga

11. Divine Agni, produced

by

strength, do thou

XXXVIII.

protect us from the injurer, tear asunder our enemies.

The wise Agni, beautifying his body with the ancient hymn, has grown in might through the
12.
intelligent

hymner.

13. I invoke

Agni
1

of purifying lustre, the son of

(sacrificial) food,

in this inviolable sacrifice.

sit

14.

Agni, adorable to thy friends, 2

down

with the gods on our sacred grass with thy resplendent radiance.
15.

Whatsoever mortal worships the divine Agni

3

in his house (for the attainment) of wealth,

to

him
Y z* XX XIX.

he

gives riches.
16. Agni, the head (of the gods), the

summit of
the

heaven,
seed
4

he

the lord of the earth,

gladdens

of the waters.

17. Agni, thy pure, bright, shining flames send

forth thy splendours.

18. Agni,
(all)

lord of heaven,

thou presidest over

;

that

is to

be desired or given

may

I be thy

eulogist for happiness.

19. Thee, Agni, the wise (praise), thee they re-

For urjo napdtam, see Vol. III.

p. 32, note.

In

viii.

19.

25 Sayana explained mitramahas as anuhula-

diptiman, "beneficently shining ;" here as mitrdnum pujaniya.

3

Tanvah, dhanasya prdptyartham

;

(cf.

Naigh.n. 10),

so

Sayana;

but this seems very doubtful

4

rather, " in his

own

house."

Ret ami,

the movable and

immovable productions of the

creative waters.

74

RIG- VEDA SANHITA.

joice with (pious) rites

may

our praises invigorate

thee.

20.

We

ever choose the friendship of Agni, the

unharmed, the strong, the messenger, the praiser

(of the gods).
Varga xl.

21.

The pure Agni

offerer,

shines forth

when worshipped,
1

the purest
22.

the pure priest, the pure sage.

May my
;

rites also

and

my

praises ever in-

vigorate thee
23. Agni,

Agni, take thought of our friendship.

I were thou or thou wert
I,
2

if

thy

wishes here should come true.

24. Agni, thou art rich in splendour, the lord of

wealth, and the giver of dwellings

may we

too

abide in thy favour.

25. Agni,

my loud

praises proceed to thee, obser-

vant of pious
Varga xli.

rites, as rivers to

the sea.

26. I glorify with

hymns

the ever-young Agni,

the lord of men, the wise, the all-devouring, 3 the

performer of

many

acts.

27. Let us seek with our

hymns Agni,

the con-

ductor of the sacrifices, the mighty, the sharp-jawed.

28.

May this (my

4

family) also be thy worshippers,

adorable
1

Agni;

purifier, give

them happiness.
(cf.

I follow Prof. Wilson in rendering kavi as "sage"

i.

Say.

ad R.V.
it

31. 2), but

Sayana here, as more usually, interprets

as
2
3

krdntakarman.

That

is, if

I were rich like thee and thou wert poor like me.

Visioddam, the devourer of the entire oblation (Sayana).

Sayana here takes santya

it

as bhajaniya, elsewhere

he generally

explains

as phalaprada.

SIXTH ASHTAKA
29.

THIRD

ADHYAYA.

75

Thou

verily art wise, seated at the oblation,

wakeful as the seer (for the welfare of living beings);

Agni, thou ever shinest in the sky.
30.

Wise Agni, giver

of dwellings, extend our

lives, before sins or assailants

(destroy us).

SuktaIII. (XLV.)

The

deities of the first verse are

Indra and Agni

the deity of

the rest of the

is

hymn

is

Indha.
is

Tkisoka of the race of

Kanwa

the Rishi

the metre

Guyatri.

1.

Those (sages) who kindle Agni, those of

is
1

whom varga xlii.

the ever-young Indra

the

friend,

continually

spread the sacred grass.

2.

Ample

is

their fuel,
2

many

their

hymns, broad
is

their

sacred shaving,

whose
whom

friend

the ever-

young Indra.
3.

Though

before powerless to combat, 3 the hero

allies,

by
(if
is

his

might now subdues one surrounded by

helped by those) of
the friend.
4.

the ever-young Indra

The

slayer of Vritra, as soon as he

was born,

Sama Veda,
Sivaru,

I. 2. 1. 4.

9; stanzas 1-3 occur in

Sama Veda,
first

II. 5. 2. 21. 1-3.

2

Cf. also Vaj. Sanh. 7. 32;

33. 24.
is

which Sayana leaves unexplained,

;

the

shaving

or splinter from the sacrificial post

see Indische Stud. ix. p. 222.

6, 4,

For
3

its

use in the

sacrifice, see

Katy.

12

6, 9, 12.

it

Ayuddhah might mean u unopposed," hut Sayana explains as pray ayoddhd eva, which seems to mean as in the text,
it

though Sayana explains

differently in

i.

32. 6.

76

RIG- VEDA SANHITA.

seized his arrow,

and asked

his mother,

the terrible,
5.

who are renowned ? m

"who

are

Thy

strong mother answered thee,

"he who

wishes thy enmity fights as the elephant 2 in the

mountain."
Varga XLiii.
6.

Maghavan, do thou hear (our

what thou
fixest is sure.

praise)

whohis

soever desires of thee, thou bearest to

request
7.
;

him

"When Indea, the

warrior,

goes

to

battle,

desirous of gallant steeds,

he

is

the foremost of

the lords of chariots.

8.

Thunderer, smite
scattered,

all

thy enemies that they

us
a

may be
9.

be
whom

to

most abundant

benefactor.

May

Indra,

no foes can harm, send

before us a beautiful chariot for the acquisition (of

our desires).
10. Strong Indra,

may we

escape thy enemies;

for

may we come
in cattle.
Varga xliv.

to thee

abundantly

thy

gifts,

rich

11.

ing thee,

(May we come), may we be

thunderer, slowly approachrich in horses, possessed of

Sama Veda,

I. 3. 1. 3. 3.

Apsah is elsewhere explained by Sayana as "personal charms," "teeth," etc. (i. 124. 7), or "beauty" (v. 80. 6); here he explains
2

it

as

"a

beautiful (elephant)."
it

Does he take

it

as

dantin?

Grassmann explains
part of the dress

as

meaning the bosom,

;

or rather that

which covers it and hence he takes it here as meaning the cloud which covers the earth and the mountains
{i.e.

Vritra).

SIXTH ASHTAKA

THIRD ADHYAYA.
offer,

77

abundant treasure, ready to

(by calamity).
12.

and unharmed

(The sacrincer) gives

to

thy praisers day by

day hundreds and thousands of excellent and auspicious gifts.

13.

We

know

thee, Indra, as the conqueror of

1 wealth, the breaker of firm obstacles, the opener,

and (guarding from harm) as a house.

14.

Wise

(Indra), overcomer of enemies,

2

when

we solicit thee the barterer, may the Soma exhilarate thee the exalted one.
15.

drops of the

Grant to us the possessions of that rich man

to

who, through his niggardliness, reviles thee as

thy bestowal of wealth.
16.

These

friends,

effusing

the Soma, look

on

Varga xlv.

thee, Indra, as

men with

their fodder ready (look)

on their
17.

cattle.

We

invoke thee here from afar for our proart never

deaf,

tection,

who

and whose ears are

always open to hear.

Sayana explains dddrinam

it

as

ddartdram
It

(cf. viii.
is

24. 4),

and

seems to connect

with drilhd drujam.

explained in the

St. Petersb. Diet, as

"anziehend, reizend," and by Grassmann

as " erschliessend, zugiinglich

2

machend."
i.

Pani seems used here

as in

83. 3,

where

it is said,

"Mighty

Indra, bestowing

upon us abundant wealth, take not advantage

of us, like a dealer,"

md panir

bhur asmad adhi,

gifts.

i.e.

do not deis

mand from
3

us the strict price of thy

Here Indra

repre-

sented as selling

them

for the offered sowm-libations.

Sanaa Veda,

I. 2. 1. 5. 2.

78

RIG-VEDA SANHITA.
18. If thou nearest this our prayer, then display

thy invincible power and be our nearest kinsman.

19.

Whenever, repairing

to thee in our distress,

we

offer

our praises, attend to us, Indra, as a giver

of cattle. 20.

Lord of might, we lean on thee

as the aged

on a
Varga xlvi.

staff;

we

long for thee in the

sacrifice.
is

21. Sing the praise to Indra,

who

rich in wealth
battle.

and bountiful,
22.

whom
the

none can stay in

is

When

Soma

effused, I

pour out the

libation to thee,

showerer (of blessings), for thy

thyself,

drinking;
draught.
1

satiate

enjoy the

exhilarating

23. Let not fools, seeking protection, nor mockers

trouble thee; favour not the enemies oftheBrdh?nans. 2

24. Let (the worshippers) gladden thee here with

the

Soma mixed with

;

milk, for the attainment of

as the buffalo a lake.

great wealth

drink

it

25. Proclaim in our assemblies those perpetual

and ever new riches which the slayer of Vritra sends from afar.
Varga xlvii.

26.

Indra drank the Soma

offering of

Kadru,

(he

smote the enemies) of the thousand-armed;

there did his might shine forth. 3

1

Sama Veda,

I. 2. 2. 2.

7; II.

1. 2. 7.

1.

Brahnadwishah, which Sayana explains brahmananam dwesh-

tr'in.

Benfey (Sama V. Lex.) translates

it,

"Feind der From1. 2. 7. 2, 3.

raen."
8

This and the next verse occur in Sama V. II.

I. 2. 1. 4. 7.

Sama Veda,

Sayana

takes Kadruvah as " beit

longing to a rishi

named Kadiu;" but

must be the gen.

or

SIXTH ASHTAKA
27.

THIRD

ADHYAYA.

79
of in

Well knowing those (sacrificial) deeds Turvasa and Yadtt, he overcame Ahnavayya
1

battle.

28. I praise onr

common
cattle.
2

(Indra), the deliverer

of your families, the slayer (of your enemies, the

bestower) of riches in
29. (I praise) in

hymns

the mighty Indra, the

augmenter of waters,

for the attainment of wealth,

when
30.
cloud,
forth.

the

Soma

is

effused with (song)

Who

clove for Trisoka the broad womb-like

(and made) a path for the cows 3 to issue

31.
tion,

Whatever thou undertakest

in thy exhilaraart

Varga

whatever thou purposest in thy mind or

XI VIII

thinking to bestow,
us.
4

Indra, do

it

not, but bless

abl. of

Kadru, the well-known mother of the nagas.

Benfey

takes the isolated sahasrabalave as a Vedic dative without guna

in the sense of " battle."

He

translates the verse,

"Der Kadru
!

Trank hat
1

eingeschliirft,

Indra zur tausendarmgen Schlacbt "

The Sama Veda

elsewhere.

reads adadishta for adedishta.

i.

These names are associated in

36. 18

54. 6

174. 9

and

Nothing

is

known

of Ahnavayya.

The

St.

Petersburg

Diet, takes it as an adj.

(a+bin), "nicht zu leugnen, nicht zu

beseitigen."

Perhaps the sentence

may mean, "he

prevailed

indisputably in battle."
2
3

Sama Veda,

I. 3. 1. 2. 1.

Go here means "water,

Sayana understands

rain."

this,

"do

it

not, for thou hast

done

it

for

us,

only make us happy."

?

Could

it

be that the worshipper had

all ?

a feeling of nemesis

or

would he monopolize

80

RIG- VEDA SANHITA.

32. Indra, the least deeds of one like thee are

renowned in the earth

may

thy care

visit

me.
thine

33. Thine be those ascriptions of praise,

those hymns, through which, Indra, thou blessest

us.

34. Slay us not for one sin, not for two, not for

three

hero, slay us not for

many.
the

35. I

am

afraid of one like thee, terrible,

smiter

of

enemies,

the

destroyer,

who

endures

hostile attacks.
Varga xlix.

36.

Wealthy (Indra), may

I never have to tell

or

thee of the destitution of

my friend

my

son

2
;

may

thy mind be favourable towards me.

37.

"Who,
fleeth

mortals," said (Indra), "unproslain

voked, hath ever, as a friend,

his

friend ?

Who
was

from

me?"

38. Showerer (of benefits),

effused,

when
4

the ready

Soma
stint,

thou didst devour much, without

rushing down like a gamester.

This seems to be Say ana's interpretation; bnt Dr. Muir gives

v. p.

a more natural version (Sansk. Texts, vol.

Ill), "little has

been heard of as done upon earth by one such as thou art."

2

Sayana's interpretation of this verse

is

very obscure, as he
is

explains

sunam by vriddham
ii.

but the verse

cleared
as

up by

his

comment on
ddridryam,

27. 17,

where he explains sunam

tell

sunyam,

"may

I never have to

a kinsman's destitution to

an opulent, kind, and munificent patron."

3 4

This

is

said by Indra in

answer

to vv. 34, 35.

Sayaiia's Comra.

is lost to

much

of this verse.

He
it

explains

asinvan as na badhnan; in

vii.

39. 6 he explained

as aprati-

SIXTH ASHTAKA
39. I

THIRD ADHYAYA.

81

draw hither thy two

steeds, harnessed to a

beautiful chariot and yoked

by hymns,

since thou

givest wealth to the Brdhmans.

40. Cleave asunder all the hostile hosts, frustrate
their destructive attacks,

and bestow on us their

desirable wealth.
41.

Bestow on
is

us,

Indra, that desirable wealth,

which

deposited in strongholds, in fastnesses, and

in places

which can stand an

us,

attack.

42.

Bestow on
all

Indra, that desirable wealth

which
thee.
3

men

recognize as given abundantly

by

badhnan, "not hindering the desires of mortals."

The

St. Peters-

burg Diet, renders

1

it

"unersattlich."

Sama Veda,

I. 2. 1. 4.

10

II. 4. 1. 9. 1.

Ibid. I. 3. 1. 2. 4; II. 4. 1.9. 3.

Sayana explains parsdne

Benfey takes
it

as vimarsanahslmme, cf. Miiller, var. led. p. 32. as

"a well" (so schol. S.Y. hupddi), and quotes a note from Stevenson, "when the English took Poonah, ten lakhs of rupees
it

belonging to the Peshwa were found built into the side of a well."
B. and B. take
3

as

" Abgrund, Kluft."

1. 9. 2,

Sama Veda,

II. 4.

with var. led.

VOL. V.

82

RIG-VEDA SANHITA.

FOURTH ADHYAYA.

MANDALA

YIIL

Continued.

ANUVAKA

VI. Continued.

Slkta IY. (XLYI.)

Indea
is

the deity of the

first

twenty

verses,
;

the twenty-ninth,

thirtieth, thirty-first,
first

and thirty-third
is

that of the twenty-

and three following verses

;

the liberality of Pkithuis

sravas the son of Kanita

Vattj
Varga
I.
x
:

that of the remaining verses

is

the metre varies

the Rishi

Vasa the son

rites),

of

Aswa.

q wea ithy

Indba, the leader (of

2

we

be-

long to one like thee, ruler of horses.

2.

Thee, thunderer,
thee

giver of food,
riches.
3.

we verily know to be the we know to be the giver of

Satakratu, wielding a hundred protections,

their

whose greatness the worshippers praise with

hymns.
4.

Fortunate in sacrifice
4

is

that mortal

whom

the guileless Maruts,

protect.

whom Aryaman

and Mitra,

The

schol. on v.

33 remarks that

Yayu may be
is

considered

the deity of vv. 21-24, since even where the gift

subject,
2

the direct

it

must be regarded
since

as the result of
is

Yayu's favour.

Sayana adds, "

none other

like thee,

we

are thine."

Sama Yeda,
Ibid. I. 3.

I. 2. 2. 5. 9.

1. 2. 3.

SIXTH ASHTAKA
5.

FOURTH ADHYAYA.

83

He who
;

is

directed

by Aditya ever
for

increases,

possessing abundance of kine and horses and vigorous

children
6.

he increases in wealth longed

by many.
Varga n.

We solicit

a gift from this Indra, the displayer

of might, the fearless;

7.

we solicit wealth from

all

the lord.
1

In him abide united

secure protections;

lord of vast wealth,

to the expressed
8.

may

his gliding steeds bear

him
is

Soma

juice for his exhilaration.

thine,

That exhilaration of

Indra, which

pre-eminent, which utterly destroys thy enemies,

which wins wealth from men, 2 and

in battles;
9.

is

invincible

Which is

invincible in contests,

by

all,

thou desired

well worthy of praise and the deliverer

(from enemies); 3 come to our oblations, most mighty

one, giver of dwellings of kine. 10.
;

may we

obtain a stall full

Lord of wealth,

visit
4

us as of old, to give us

cows, horses, and chariots.

11. Verily, hero, I find

no limit

to

thy wealth

varga in.

Maghavan, the thunderer, bestow (thy

quickly upon
us,

gifts)

and

bless

our

offerings

with

(abundant) food.
12.

The

graceful

Indra,

whose

friends

extol

Sayana says that

this

may

also refer to the troops of the

Maruts who accompany Indra.

2

Sayana explains nribhih by satrulhyah, " from thy Sayana explains tarutri in
viii. 1.

foes."

28 by j'etri.

Sama Veda,

I. 2. 2. 5. 2.

84
him,

RIG-VEDA SANHITA.

knows,

praised

of

many,
all

all

births

him,

the mighty,

all

men

invoke at

times, seizing the

ladles (for the oblation).

13.

May Maghavan,
At 2

the wealthy, the slayer of

battles.

Vritra, stand before us as our defender in

14.

the time of the exhilaration of the Soma,

sing, according to
3

your hymns, with a loud voice,

your wise hero Indra, the humbler of enemies, the

strong, the ever

worthy

to

be praised.
speedily
4

15. (Indra), invoked

by many,

give

me
in

wealth;
battle.
Varga iv.

give

riches,

give abundance of food

16.

(We
of

praise thee), the lord of all riches, the

this

subduer

obstructor
5

waging
(wealth).
thee, the

(attacks),

speedily give us abundant

17. I desire the

coming of

mighty one

Sayana takes viswe mdnushdh

associated with

as "all the priests,

adhwaryus,

etc.,

men,"

sarve 'py adhwaryicddayo

manushya-

sambandhinah.
2 3

Sama Yeda,

I. 3. 2. 3. 3.

Sayana takes vah

as

=yuyam,

or

as

yushmdkam

hitdya.

VacJio yathd he explains as "in the gdyatr'i or trtshtubh metre."

Benfey translates

it,

" im wahren

Sinne des Worts."

necessity,

Ndma

Sayana explains, but apparently without any

satrundm

namakam,
4

cf.

Benfey's Gloss, vrishandman.

as simply " freilich, gerade."

The

St.

Petersburg

Diet, takes

it

It is curious that

Sayana seems

to

have misread the atha of

the text for adya.

9

Here again Sayana seems

to

read adydpi or apyadya for

atyatha.

Ati should however be connected with the obscure

word Iripyatah.

SIXTH ASHTAKA

FOURTH

ADHYAYA.

85
to the

we

give praise with oblations and

hymns

showerer who hastens readily (to the

associated with the Mantis,

sacrifice)

thou art worshipped

of

all

men;

glorify thee

with adoration and

praise.

18.

(We

present) the

oblation

to

those

loud-

sounding (Maruts) who rush along with the streaming trains 2 of the clouds;
sacrifice

may we

obtain in the
deep-roarers

the

happiness which

those

bestow.
19.

(We
3

worship) the crusher of the malevolent;

to us suitable wealth,

most powerful Indra, bring

inspirer, inspirer.

(bring)

most

excellent (wealth),

20.
ful,

bountiful,

most bountiful, mighty, wonder-

best giver of knowledge and supremely truthful,

ruler, (bring to us) in con-

by thy prowess, universal

Sayana explains viswamanushdm marutdm

iyalcshasi as etair

ijyase

marutdm
it,

sambandh'i

twain.

But
to all

it

would be better

to

render
(cf. vi.
2

"thou showest favour

49. 4), or "to the

men and the Maruts" Maruts who are known to all men."
(as in
i.

Sayana generally explains ajman by gamanam

(as in
it
i.

166. 5)

or

sangruma

112. 17); here he explains

resist

it

lalair laJaharair

udakaih.

Here

seems impossible to

comparing Virgil's

"immensum
3

ccelo venit
is

agmen aquarum."

Chorfayanmate

explained by Sayana as dhanam prerayanti

matir yasya, " thou whose mind sends wealth to his worshipper."

In

v. 8. 6

it

is

applied to the eye,

as its instigator."
it,

and he there explains

it,

"having the mind

Bohtlingk and Roth com-

pare v. 43. 9, and translate

" die Auclachtleitend, fordernd."


86
flicts

RIG- VEDA SANHITA.

ample wealth, overpowering those who attack

1

us,
VargaV.

and causing enjoyment.

21. " Let

him draw
this

near,

who, though not a god,

gift,
2

would
this

receive

complete living
receives
it

since
of

Vasa the son

of

Aswa

at the

dawn

(morning) at the hands of Prithusravas, the

3

son of Kanita."

22. " I have received sixty thousand horses, and

tens of thousands

a score of hundreds of camels,

a thousand

brown mares,

and ten times ten thouof complete power, 5

sand cows with three red patches. 4 23. " Ten brown horses bear along the wheel
(of

my chariot), of mature vigour,

obstacles.

and trampling down

24. " These are the gifts of the wealthy Prithu-

Two

of the epithets in this verse, bhujyum and purvyam, are

viii.

applied in
is

22. 2 to the chariot of the

Aswins

and purvya
and

there explained by Sayana as

"going before

(in battle),"

bhujyu as " the preserver of all."

2

This verse

is

supposed to be spoken by
ivat as usual
;

Aswa

or his friends.

Sayana explains

by gamanavad, gavadilakshanam,
ivat

and purlam as purnam

as

but Bohtlingk and Roth take

its

= iyat,
3

"such, so great," and piirtam in

sense of "pious

works."

Kanita

is also

explained by Sayana as " the son of a maiden,"

kanyayah putrah.
4

Sayana

says,

"having the head, back, and

are spoken

sides

white (or

bright);" he also omits one dasa in his explanation.

the
s

This and
;

two following stanzas

rather

by Vasa.

Sayana explains vitavarasah

it

as Jcrantabalah praptabald vd

but

means " having

sleek tails."

SIXTH ASHTAKA

FOURTH
;

ADHYAYA.

87

sravas, the son of KanIta

chariot, has

he, bestowing a golden

proved himself most liberal and wise,

he has won most abundant fame."

25.

Come

to

us,

Vayu,

to

bestow great wealth

offered (libations)

and glorious strength; we have

to

thee the giver of abundant (wealth),

we have
of great

offered
(gifts).

immediately to thee

the

giver

26.

He who
1

is

borne on horses and surrounds

Varga vi.

himself with thrice seven times seventy cows,

he

comes

to thee

with these $0?;m-libations and Somadrinker of the Soma, drinker

priests, to offer to thee,

of the bright pure Soma.

27.

give

He who of his own will has been pleased to me this honoured gift, he, performer of good

works, (has determined) on a pre-eminently good

action,

amidst
2

Aradwa, Aksha, Nahusha, and

is

SUKRITWAN.
28.

He who
who
is

self-resplendent in his glorious

body, 3

bright,

Vayu,

like ghee, has

given

me

this food,

brought by horses, brought by camels, 4

brought by dogs.
29. I

have now received (a

gift) dear to the

bene-

ficent king, sixty

thousand bulls vigorous like horses.

Sc. Prithu sravas.

These are either the

officers of

Trithusravas or other kings.

is

Sayana gives an

alternative,

"he who

lord over (the kings)

Uchathya and Vapus."

4

The

Schol. says that rajas

means a camel

or

an

ass.

88
30.
so the

RIG- VEDA SANHITA.

As

the cows to the herd, so repair the oxen

to

oxen repair

me.

31. Since,

when

the herd were wandering (to the

wood), he called a hundred camels (to give them to

me), and two thousand from
(of cows),

among

the white herds

32.

I,

the sage, accept the hundred from the slave

Balbtjtha, the

cowherd

we

here are thine,

the gods for

Vayu,

those

who have Indra and

protectors rejoice (through thy favour).

33. This tall maiden, adorned with gold,
is

led

towards me, Yasa, the son of

Aswa,

StfKTA V.

(XLVII.)
the
is

The

A'dityas are the deities,

in

last

five verses
;

they are
is

associated with

Ushas

the metre

Mahdpanldi

the Rishi

Tkita A'ptya
VargaVJi.
1.

(cf.

note on v. 13).

Mitra and Yaruna, ye

to

are great, and great

;

is

your protection

the offerer

no

evil,

Adityas,
;

harms him

whom

ye guard from the injurer

your

aids are void of harm, j^our aids are true aids.

2.

Divine Adityas, ye

know

the averting of evils

(their)

as birds (spread) their

wiugs over

young,

grant us happiness

your aids are void of harm,

your aids are true

3.

aids.

Grant us that happiness of yours, as birds

gavdswddindm
to

Sayana seems

to take taruksha as

tdralcah,

but

it is

given as a proper

name

in the

gana

Pan.

iv. 1.

105.

He

says that

"a hundred" means

here an indefinite number.

SIXTH ASHTAKA
(spread) their wings
;

FOURTH ADHYAYA.
ye possessed of
all

89
wealth,
;

we

solicit all riches suitable for

our dwelling

your

aids are void of harm, your aids are true aids.

To whomsoever these wise Adityas grant a dwelling and the means of life, (for him) they
4.

master the wealth of every

man

your aids are

void of harm, your aids are true aids.

5.

May

our sins avoid us as charioteers inacces;

sible places

may we

abide in Indea's happiness

;

and in the protection of the Adityas

void of harm, your aids are true aids.

your aids are

Only by painful means 2 does a living man 3 obtain the wealth which you bestow but he whom
6.
;

Varga

vm.

you, divine Adityas,

aids are void of
7.

visit,

wins great (riches)

your

harm, your aids are true

aids.

Him

fierce

wrath 4 touches

not,

nor heavy
great 5

(calamity), to

whom, Adityas, you have given

"who
as

The
Sc.

Schol. adds,

does not offer sacrifice."

2
3

by penance,

religious observances, etc.

Sayana explains and

prdna-yuMah, "endowed with

it

life,"
it

just as in iv. 30. 3 he explained

prdna-rupena balena; but

seems better to take

it

in both places as the particle "certainly."

Might we

translate the line, "verily

men succumb through

In the second
line

the

loss of the

wealth given by you"

Sayana

unites dsa vah into one word, dsavnh, "swiftly

4

moving."

I have taken
it

tigmam

as

agreeing with the neuter tyajas.

tarn,

Sayana makes

agree with

and translates the sentence,

" him though

6

fierce (or

harsh) wrath touches not."

as a masculine

Sayana here takes saprathas

i.

nom. plural
it

but

elsewhere (as

22. 15

94. 13) he

had explained

properly as

a neuter nom. sing, agreeing, as here, with sarma.

90

RIG- VEDA SANHITA.

happiness; your aids are void of harm, your aids

are true aids.
8.

Deities,

may we
;

abide in you as warriors in

evil,

their

armour

do you defend us from great

little;

do

you defend us from

your aids are void of

harm, your aids are true

9.

aids.

May

Aditi defend

us,

may Aditi

grant us

happiness, the mother of the wealthy Mitra,

Arya-

man, and

Varuna

your aids are void of harm, your

aids are true aids.

10.

Grant
1

to us, deities, that happiness

which

is

a refuge, auspicious, and free from sickness, which

is

threefold

and

fit

for a (secure) shelter;

your aids

are void of harm, your

Vargaix.

aids are true aids.

as

11. Adityas, look

look from the shore

2
;

down upon us as (men lead)

those

who

their horses to

a secure Ghat, so conduct us along a good path;

your aids are void of harm, your aids are true

aids.

12. Let

there not

be prosperity here to our

powerful

(foe),

nor to him

who

threatens or assails

This phrase tridhdtu

vi. 67. 2,

is

explained by Sayana' s note on varuviii.

thya in

and trivaridha in and wind or wet.

18. 21,

as protecting

against cold, heat,

2

Sayana takes spasah

lost root spas,

as for spastdh,

" visible."
in

It

is

derived

from the
in the

"to see," preserved

common

Sanskrit

words spasa, "a spy," and spashta, and the mutilated

cf.

pasya,

-spicio

and aKeirro^at.

Sayana explains the image

" as a
or on

man

standing on the shore looks

it."

down on

the water below

some one in

SIXTH ASHTAKA
us;
1

FOURTH ADHYAYA.
cattle,

91
our

but

let there

be prosperity to our

milch kine, and our male offspring desirous of food

your aids are void of harm, your aids are true

13. Deities, whatever evil
is
is

aids.

manifest, whatever

concealed, (let
it

it

be not found) in Trita Aptya,

keep

far

from us; 2 your aids are void of harm,

aids.
ill-

your aids are true

14.

Daughter of heaven, (Ushas), whatever

cattle

omened dream threatens our

keep
it,

or

ourselves,

brilliant

one, far from

Trita Aptya; 3
aids.

your aids are void of harm, your aids are true

15.

Daughter of heaven, whatever ill-omened

it

dream threatens Trita Aptya, 4 we transfer

the worker of gold ornaments or to the
1

to

maker

of

Rather, " neither to threaten nor to assail us."

Sayana necessarily interprets the

line in this

way,

as

he

holds that Trita

Aptya

is

the Rishi of the hymn.

Prof.

Roth no

doubt gives the true meaning when he says that Trita Aptya

was a deity dwelling was sought

in remote distance, and consequently evil

to he transferred to him, cf.

it,

Atharva V. xix. 56.

4.

He would
3

render

" keep

it

far

from us in Trita Aptya. v

p.

See

Dr. Muir's Sanskrit Texts, vol. v.

336.

Here the dative Tritdya Aptydya might suggest the more

rendering,

appropi'iate

"keep

it

far

away

for Trita

Aptya."

vv.

14-15 are prescribed in A'swalayana's Grihya Sutras to be

recited after an unpleasant dream.

4

It

is

singular that here Sayana gives an alternative inter-

pretation, agreeing

with Prof. Roth's explanation of

stt. 13,

14,

" whatever evil dream threatens the worker of gold ornaments

or the

maker

of garlands, that evil, abiding in Trita

Aptya

(or

the son of the waters),

we

Tritas throw off from ourselves,"

it

This seems to mean, "

we

thi'ow

off

on Trita Aptya."

92
garlands
:

RIG-VEDA SANHITA.
your aids are void of harm, your aids are

true aids.
Varga x.

ig, Ushas, bear (elsewhere) the ill-omened

for

dream

Trita and Dwita, 2 who eat and do

is

(in

dreams)

that (which

eaten and done amiss

when awake)
;

and who obtain that (inauspicious) portion

aids are void of harm, your aids are true aids.
3

your

17.

As

(in the sacrifice)

we put

severally together

the proper parts and the hoofs, and as

a debt, so

we

discharge

we

transfer all

the ill-omened dream that

4 your aids are void of harm, your rests on Aptya;

aids are true aids.

18.

May we
dream

be to-day victorious,
free

and obtain
Ushas,
afraid;

(happiness);
that
ill

may we be
depart, of

from

evil;

may
your

which we were

aids are void of harm, your aids are true aids.

i.e.

let

the eating of honey,

etc.,

perceived in a dream, pro-

duce happiness as in a waking

3

state.

Here Sayana has only the proper

Sat.

interpretation.

For Dwita

cf.
3

Brahmana,

i.

2. 3. 1.
is,

Sayana' s explanation
sc.

"as

in

the sacrifice

they place

together the kald,

the heart,

etc., as fit to

be cut to pieces,

and the sapha,

sc.

the hoof, bones,

etc., as unfit."
is

He

also pro-

poses another explanation, in which the kald

the sapha or
in the

"hoof."

But the words sapha and kald occur together

aud Sayana there takes sapha

Taitt. Sanhita, vi. 1.

is

10, where the process of buying the Soma

as the eighth part of

described

a cow, and kald as a very small portion.

4

Or we may take

it,

"we

transfer all the ill-omened

dream

to A'ptya."

SIXTH ASHTAKA

FOURTH
is

ADHYAYA.

93

StfxTA VI.

(XLVIII.)
Pkagatha, the son of Kanwa;

The deity

is

Soma; the Rishi

is

the metre
Jagati.

Trishtuhh, with the exception of v. 5,

which

is

1.

May I, J
;

the wise and devout, enjoy the delicious, J

'

abundantly honoured Soma food, which

Varga XI.

all

gods and

mortals, pronouncing sweet, seek to obtain.

2.

Thou

enterest within,

and, unimpaired, thou

;

avertesfc the

anger of the gods

Soma, enjoying the

friendship of Indea,

may est

thou bring us to wealth

as a swift (horse) its burden.

3.

We drink

the Soma,

we have attained known the gods 2

to us, or what, to the
4.

may we become immortal the light (of heaven), we have what now should the enemy do

immortal, should the aggriever do

mortal?

Soma, drunk by

us,

be bliss to our hearts,

as a father is indulgent to a son or a friend to a

friend;

Soma, worthy of wide

praise,

do thou,

wise one, extend our years that

5.

we may

live.

May

these glory-conferring protecting Soma-

streams knit together

my

joints as
;

cows 3 draw

to-

gether a chariot falling in pieces

1

may

they keep

Sayana adds, "the heart Sayana in

his

or the sacrificial

chamber."
iii.

comment on
is

this verse (Taitt. Sanhita,

2.5)

says that "the past tense

used in the sense of wish," dsamsd-

dyotandya Ihktdrthanirdesah.
3

Gdvah may equally apply

to

the Soma-streams, as the

Soma

is

mixed with milk, and may be thus considered the product of

the cows.

94
us

RIG -VEDA SANHITA.

from a loosely -knit worship

l
;

may they
by

de-

liver
Varga xii.
6.

me from

sickness.

Soma, kindle

me

like the fire ignited

attri-

tion,

brighten (our eyes) and

make us

rich

I praise

thee

now

for exhilaration

come now,

full of

wealth,

to nourish us.
7.

May we

partake of thee, effused, with a long;

ing 2 mind as (men enjoy) paternal wealth

King

Soma, prolong our

establishing
8.
3

lives,

as the

sun the world-

days.
bless us for our welfare
it
;

King Soma,

shippers are thine, do thou recognize

we worthe enemy
;

goes strong and

fierce,

Soma

give us not over to

him
9.

as

he

desires.

Soma, thou art the guardian of our bodies,

thou dwellest in each limb as the beholder of

men

4
;

though we impair thy

us,

rites, yet,

divine one, bless

thou

who

art possessed of
5

most excellent food

and good
1

friends.

When

the

Soma

is

drunk, the ceremony becomes consolidated.

ishirena (manasd)

Sayana explains
"to wish."
it

by ichchhdratd,
it

sc.

from

ish,

Modern
with

scholars derive
cf.

from

ish,

"strength,"

and connect

[epos,

Homer's lepbv

[xevos.

Yaska
ish,

(Mr.
3

iv.

7) gives three derivations from ish,

risk,

"to wish,"

"to go," and

"to go."
vas,

Sayana derives vdsara from

6,

" to dwell" or "to clothe"

vas,

(cf. viii.
i.e.
4

30), but

it

no doubt comes from

"to shine,"
"the

the shining days.

Sayana

qualifies nrichakshas as karma-netr'inam drashtd,

b eholder of the performers of rites."

5

Sayana, in

vii.

32, 19, explains vasyah as prdsasyah.

SIXTH ASHTAKA
10.

FOURTH ADHYAYA.

95

May

I obtain a

wholesome friend who, when

lord of
1

quaffed, will not

I ask of

harm me,

bay horses

Indra a long permanence

us.

for this

Soma
let Varga xin.

which has been placed within

11.

May
;

those irremovable sicknesses depart

those strong (pains) which have

made us

tremble,

be afraid

the mighty
attained

we have
prolong
12.

Soma has climbed into us, that (draught) by which men

life.

That Soma which, drunk into our hearts, has

entered, immortal, into us mortals,

let

to him, fathers,
may we
abide in

us do worship with oblations

his bliss

and favour.
and
earth,

13. Soma, thou in conjunction with the fathers

didst stretch out successively heaven

to thee let us do worship with oblations,

may we be

lords of wealth.

14. Guardian gods, speak favourably to us; let

not dreams

nor the censurer overpower us;

;

may
off-

we be
spring,
15.

Soma utter our hymn. may we

ever dear to

possessed of brave

Thou, Soma, givest us food from every side;

;

thou art the bestower of heaven

enter us, beholder

This

st.

occurs in Taitt. Sanh.

ii.

2. 12,

but with achchha for

ayuh.

Sayana

there explains pratiram as

an epithet of Indra,

as prakarshena

vamanapa&am tdrayitdram.

The

Scholiast adds,

there

is

nothing contradictory in the praise of Indra occurring in

especially addressed to the

hymn

Soma, since Indra

is

the lord

of the

Soma.

96
of

KIG-VEDA SANHITA.

men

Soma,

rejoicing

with thy protecting

powers,

guard us from behind and before.

ANUVAKA

VII.

ASHTAKA
ADHYAYA
Sukta

VI.

Continued.

IV. Continued.
I.
is

(LX.) 2

The

deity

is

Agni

the Riski

BnARGA the
Pragatha.

son of Pragatha

the metre
Varga
1.

is

Agni, come hither with the

;

fires,

we

choose

XXXII

thee as our invoking priest

let

the presented offer3

ing anoint thee, the chief

the sacred grass.
1

sacrificer,

to sit

down on

Sayana, as often elsewhere

(cf.

i.

84. 20), understands

by

utayah the Maruts as gantdrah {ava gatau).

2

The MSS.

of the Rig- Veda insert

between the

last

hymn and
called the

the present one the eleven apparently spurious

hymns

Valakhilya, containing vargas xiv.-xxxi.

in the division
p. 614,

They are not reckoned by Mandulas and Anuvakas (thus Sayana says,
that by Ashtakas and Adhyayas,

"there are six suktas in the sixth Anuvaka"), but they

in

are included

and in the

Sarvanukrama. Professor Aufrecht has omitted them in his edition

of the Rig- Veda, and given

them

in the

Appendix; and Sayana

I have omitted

takes no notice of them in his commentary.

them

in

my

translation,

just as Professor Wilson omitted the

;

various Khilas in the previous Mandalas

but

it is

important to

bear in mind that they are never included in the collections of

Parisishtas and Khilas (see Professor Midler's translation, vol.
p.
i.

xxxiv).

I propose to attempt a translation of these

hymns

in the
3

Appendix.
II. 7. 2. 7.
1.

Sama Veda,

SIXTH ASHTAKA
2.

FOURTH

ADHYAYA.

97

Angiras, son of strength, the ladles go to find

;

thee in the sacrifice

we

praise the ancient

Agni
1

in

our offerings, the grandson of food, butter-haired.

3.

Agni, thou, wise, art the creator (of consepurifier,

;

quences);

thou art the invoking

priest,

worthy of worship
in our sacrifices

bright one, thou art to be praised

the chief
4.

by the priests with hymns, thyself ministrant worthy to be rejoiced in.

one, bring the longing
;

Most youthful, eternal

gods to

me

guileless, to eat (the oblation)

giver of

dwellings, approach the well-placed food; rejoice,

being
5.

set in

thy place with praises.

thou,
;

Deliverer Agni,

the truthful and the

seer, art

widely spread

kindled blazing one, the

2

wise praisers wait on thee.

6.

Most resplendent (Agni), shine

;

forth

and

illu-

Varga

minate (us)

give happiness to thy people, to thy

worshipper, for thou art great;

abide
in

may my

priests

the bliss

of the

gods,
fires.

subduing

their

enemies, possessing bright

7.

As, Agni, thou consumest old timber on the

so,

earth,
injurer,
8.

cherisher of friends, do thou burn our

ill).

whosoever evil-minded wishes (our

Subject us not to a strong mortal enemy, nor

Agni
is called

Similarly

ghritaprishtha, " butter-backed," in

v. 4, 3.

The

pradipta-lcalasa-sthdriiija-jivdlah of
cf. v.

Sayana seems

to be a mislection for pradipta-kesa-,

2 3

37,

1.

SamaYeda,

I. 1. 1. 4. 8.

Sayana explains surayah by

etc.

stotdro medhdvinah,

asmdkam

putrddayo vd, hymners or sons,

VOL. V.

98

RIG- VEDA SANHITA.

to the malevolent

most youthful, guard us with

thy unharming, delivering, auspicious protections.

9.

Agni, protect us by one

;

(rich),

or protect us

by

a second
;

lord of strength, protect us

by three
1

songs

protect us, giver of dwellings,

by

four.

10. Protect

us from every impious 2 Md/cshasa,

;

shield us in battles

we approach

thee, our nearest

3 neighbour, our kinsman, for sacrifice and for increase.

Varga

11. Purifying Agni, bestow

upon us food-augmentus,

ing excellent wealth

good,
bjr

and (bring)

meter-out of

auspicious guidance, (a treasure) desired by

many and

own fame, 4 I 2. By which we may escape and destroy in battles thou who our impetuous weapon-aiming enemies
bringing
its
;

by wisdom
13.

establishest our rites, bless us with food,

prosper our wealth-obtaining offerings.

Agni

tosses his horns, sharpening

them
6

as a

bull;

his sharp jaws are not to be resisted;

he

is

mighty-toothed, this son of strength.

14. Since thou

spreadest out on

all
;

sides,

thy

teeth, bull Agni, are not to be resisted

offerer,

This

v.

occurs in

Soma

Veda,

I. 1. 1. 4.

2;

II. 7. 2. 4.

and in Yajur Veda, xxvii. 43.

2 3
4

In the

latter,

Mahidhara explains

the four as the Bich, Yajus, Saman, and Nigada.

Literally,

"not giving

(sacrificial) gifts."

Sama Veda,
Ibid. I.
1.

II. 7. 2. 4. 2.

1. 4. 9.
iii.

5 6

Cf. Virgil, Georg.

232.
curiously takes
net

Sayana

in his

Comm.

twice, once as

= iva

{lianara iva),

and then again with pratidhrishe,

SIXTH ASHTAKA

FOURTH

ADHYAYA.

99
give

do thou

make our

oblation rightly presented

us

many precious (gifts). 15. Thou sleepest within thy mothers

;

in the

woods, mortals kindle thee

the gods. 2

unwearied thou bearest

then thou shinest

the offerings of the sacriflcer,

among
16.

The seven
fierce

priests praise thee,

;

Agni, giver of

Varga

good things and unfailing

with thy
splendour
;

thou cleavest the cloud

forth,

go

having overcome

3 our enemies.

17.

Noav that we have cut the sacred

4

grass, let us
;

invoke for you Agni, Agni the

irresistible

having

placed the oblations, let us invoke Agni, abiding in

many
18.

(places), the offerer of sacrifices for

men. 5
praises,
rite

(The

sacriflcer)

worships thee

by

Agni, with the experienced (priests) in the

celebrated with beautiful
of thine

Sdman hymns
in our reach.

bring us

own

accord for our protection food of various

kinds which
19.
1

may be always

6 Divine Agni, worthy of praise, thou

art

This refers to the two aranis or pieces of wood from which

fire is

the sacrificial
2

produced by

attrition.

Cf.

iii.

29. 2.

Sania Veda,

I. 1. 1. 5. 2.

Sayana gives another interpretation, taking jandn not as

asmad-virodhi-jandn but asmdn, "proceed to the gods with the

oblation,
4
5

having

left

us behind."
sacrificers or to the gods.

Addressed to the

"When Agni

is satisfied,

living beings obtain their desires

Cf.

by

the rain which he causes.

6

Manu,

iii.

76.
as

Jaritri usually

means " the singer of praises,"here,

explained by Sayana as stutya.

applied to Agni,

it is

100

RIG- VEDA SANHITA.

the guardian of men, the consumer of the Rakshasas ;

thou art great, thou the never-absent guardian of

the (worshipper's) house, the protector of heaven,

ever present in the dwelling. 1

20.

thou of brilliant wealth,

let

not the Rdkshasa

;

enter us, nor the torment of the evil spirits

drive

Agni,

away further than a

gavyiiti 2 from us poverty,

hunger, 3 and the strong demons.

Sukta

II.

(LXI.)
;

The
Varga

RisTii

and metre are the same

listen to

the deity

is

Indka.
4
'

xxxvi.

Mav Indra J

both these our hymns J

may
2.

the mightiest

Maghavan come

to us, (pleased)

with our devoted

offering, to drink the

Soma. 5

Him,

self-resplendent,

have heaven and earth

formed as the showerer, him (they have formed) for

strength;
peers
3.
;

therefore thou sittest

6

down

first

of thy

thy mind loves the Soma.

Indra, possessor of much wealth, pour the effused

;

Soma within thee

1

possessor of (bright) coursers,

we

Sama Veda,
This
is

I. I. 1. 4. 5.

a measure

= two krosas.

Sayana adds that

it

implies

an unlimited distance.
3

Sayana explains kshudham unnecessarily

whether recited
Veda,

as kshapayitdram,

"the destroyer."
4

i.e.

(sastra) or
;

sung praises

(stotra).

Sdma

I. 3. 2. 5. 8

II. 5. 1. 14. 1.
to

{Satrdchyd dhiyd
cf.

should rather mean,

viii. 2.
6

"come
5.
1.

us with thy whole mind,"

37.)

Sdma

Veda, II.

14. 2.

SIXTH ASHTAKA

FOURTH

ADHYAYA.

101

know
4.

thee, the over-powerer in battles, the uncon-

querable, the conqueror.

Indra,

Maghavan
as thou

of in

unbroken

truth,

it

ever

comes
desire
;

to pass

thy knowledge may'st

by thy

protection,

handsome-jawed,

may

we

obtain food, speedily,

thunderer, subduing our

enemies.
5.
all

Indra, lord of

rites,
1

give us (our desire) with

hero,

thy helping powers;

we worship

thee as

2 happiness, the glorious, the obtainer of wealth.

6.

Thou

art the increaser of horses, the multiplier

Var*a v TT XXX V 11.

of cows; thou, deity, with thy golden

body

art a

very fountain

none can harm the

gifts laid
3

up

for

me

in thee

bring

me

whatever I ask.
;

7.

Thou

art (bounteous),

come may'st thou obtain

4

wealth to distribute to the worshipper

bounty,

shower thy
it,

Maghavan, on me

desiring cows, shower

Indra, on
8.

me

desiring horses.

Thou
5

grantest

many hundreds and

offerer).

thousands

of herds as a gift (to the

praises,

Uttering long
cities,

we, hymning Indra, the destroyer of

6

bring him before us for our protection.

1

Sc. the Maruts.

2
3
4

Sdma Sdma

Veda, I. 3. 2. 2. Veda,

II. 7. 3. 3. 1.

II. 7. 3. 2. 2.
first

Sayana's text leaves cherave in the

line unexplained.

In the Sama Veda Coram,

it is explained chetayitre,

which

(like
St.

medhdvin) probably only means "the worshipper."

Petersburg
Dictionary
gives
it

The

as

"begehend
7. 3. 4. 1.

(ein

heiliges

Werk)." Sdma
5 6

Veda, I. 3.

1. 5.

8; II.

Benfey takes vipravachas as "Lieder der Lobsanger habend."

Sdma

Veda, II. 7. 3. 4. 2.


102
9.

RIG-VEDA SANHITA.
Indra, whether
it

be the unskilled or the

skilled

who

celebrates thy praise, each rejoices in

his desire for thee,

Satakratu, whose wrath presses

the
foe,

ever forwards,
is I."

who meetest

proclaiming "it

10. If the strong-armed

slayer of enemies, the

destroyer of

cities, will

but hear

my

invocation, we,

desiring wealth, will with our praises call on

Indra
too

Satakratu, the lord of wealth.

xxxvni

11*

We

are not evil

gifts,

who worship him, nor

1

poor to offer

nor destitute of sacred

fires,

since assembled together,

when

the

Soma

is

effused,

We make Indra,
12.

the showerer, our friend.

We

join (to our rite) the

battles,

mighty Indra, the

the inviolate,

subduer of enemies in
to

him

whom

praise

is

due as a debt; he, the best of

steeds) the strong racer,

charioteers,

knows (among
he
is to

and (among men)

offerer

he, the bounteous,

(knows) the

whom

reach.

13. Indra, give us security from

him

of

whom we
with thy

are afraid;
protections
;

Maghavan, be strong

for us

destroy our enemies, destroy those

who
more

harm
1

us.

Sayana takes mandmahe

it

as a transitive verb, cf. v. 6.

probably
2

means " to appear,"

"we do not appear

is

evil," etc.

Sayana' s explanation of this verse

obscure

be seems to

take vdjinam twice over, with a difference in meaning in each

clause.

I
;

have supposed that veda

is

is to

be repeated in the second

clause
3

but this

doubtful.

Schna Veda,

I. 3. 2. 4.

2;

II. 5. 2. 15.

(with utaye for

utibhih).

SIXTH ASHTAKA
14.

FOURTH

ADHYAYA.

103

Lord of wealth, thou

as such,

art (the bestower) of

great wealth and a dwelling-place

upon thy worSoma,

shipper

we invoke

thee, bearing the

Maghavan, Indra, who

hymns. 1

art to

be honoured with

15. Indra, the all-knower, the slayer of Yritra,

the protector,

is

to

be chosen by us

our (son), our last (son), our middle (son),

protect us from behind and before.

may he guard may he

x5^ix

16. Indra, protect us from the west, 2 from the

south, from the north, from the east, protect us from

every side

keep

far

from us supernatural alarm,

keep

far the

weapons of the demons.

17. Save us, Indra, every to-day, every to-morrow,

and every succeeding day

us,

lord of the good, protect

thy praisers, in
18.

all

days,

by day and by
to victory
3

night.

Maghavan

is

the shatterer, the hero, great

(over our

in wealth,

and the conductor

enemies).

Satakratu, both thy arms, which grasp

the thunderbolt, are the showerers (of blessings). 4

1

Sdma

Veda, II. 5. 2. 15. 2 (with vidhartd for vidhatah).

vi. 19. 9

Sayana in

explained the four terms in the text as

referring to the four quarters; here his Conim.

to the six directions in space,

makes them

refer

"protect us from the west, from

the east, from below (this includes the upper direction), from the

north (this includes the south)."

3

Sayana' s interpretation of sammislo virydya {samyahmisrayitd

satrundm viryakarandya) may, perhaps, mean, "bringing us into

successful collision
i.

with our enemies,"

cf.

his

Comm. on Sama V.
"mingling, or

3. 2. 5. 7.

The

text more probably means,

to display his

associated,
*

with us

might."

This and the previous verse occur in

Sdma

Veda, II.

6. 3. 7. 1, 2.

104

RIG-VEDA SANHITA.

SuktaIIL (LXII.)
The
deity
is

Ikdka

the Rishi

is

Pragatha

of the

Kanwa family;

the metre Pankti, except in the seventh, eighth, and ninth

verses,

where

it is

Brihati.

Varga XL.

1.

Present the offering of praise to Indra, since

it
;

he enjoys

(the priests)

augment the ample food

their recited

of the Soma-loY'mg

Indra with

hymns

Indra's
2.

gifts are

worthy of

praise.

1 Without a fellow and unlike the other gods, he

alone, unconquerable, surpasses the

men

of former

times, he surpasses in
gifts are
3.

might

all

beings;

Indra's

worthy of

praise.

He, the swift

giver, wishes to

bestow blessings
;

(upon us) with his unurged courser

should be proclaimed
praise.
4.

thy greatness,

Indra, as thou art about to display thy powers,

;

Indra's gifts are worthy of

Indra, come hither;

let

us perform for thee

;

our sacred rites augmenting thy vigour

(rites),

most mighty

one, thou desirest to bless

by which him

who wishes
praise.
5.

for food;

Indra's gifts are worthy of

Thou hast made thy mind, Indra, more

reso-

lute than the resolute, since thou (wishest to give

the desires) of

him who worships thee with the

takes

Sayana explains nrilhih by devaih. Another interpretation "he" as the rishi of the hymn, in which case nribhih will
its

mean

ordinary sense,

"men," not "

gods."

SIXTH ASHTAKA
intoxicating
tions
6.
;

FOURTH

ADHYAYA.

105
adora-

Soma -juices and adorns thee with

Indea's gifts are worthy of praise.

Indea,

who

is

well-deserving of the hymn,

looks

down (with
(looks

favour) upon us as a (thirsty)

;

man

down) on wells
worthy of

and being well-pleased

l

he makes the energetic >SW#-offerer his friend

Indea's
7.

gifts are

praise.
Varga xli.

Indea, by the example of thy power and know;

ledge the gods attain the same

hymned by many,
;

thou art the herdsman 2 of the universe

gifts are
8.

Indea's

worthy of
3

praise.

Indea,

I laud that

might of thine which

is

near at hand to the worshipper, 4

(I laud thee) that

thou slewest Yeitea,

lord of rites,

by thy strength;
5

Indea's gifts are worthy of praise.

9.

As

woman who shows no

as

partiality

wins her

Sayana takes yujam

dtmdnam
that he

but the line rather means

friend
his

" he makes the

skilled
is

>Som-ofFerer's

friend."

Another interpretation
of the worshipper.
2

makes the Soma the

friend

Sayana takes gopati

viii.

as

"lord of waters" or "of hymns";

but in

69. 4 he seems to adopt the

common meaning.

He

would explain the construction of viswasya

the go of gopatih.
3

as if it characterized

Sdma

Veda, I. 5.

1.

1.

(with upamdm).

4
5

Or, " for the sake of the offering."

Sayana takes samand

as

samdnamanaskd

yoshit,

and explains
but the exfirst line,

yugd as "years, half-years, seasons, months,"

planation utterly breaks down.
Prof.

etc.;

Roth explains the

"er macht die Menschen zu einem bewundernden Zuschauerkreis,

d.h. zieht aller

Augen auf

sich."

106

RIG- VEDA SANHITA.

lovers to her, so

mankind
Indra' s
10.

it is

Indra confers periods of time on Indra who has performed that knowis

ledge-giving achievement, therefore he

gifts are

renowned

worthy

of praise.

Maghavan,
it

rich in cattle, (those

who
1

abide)

in thy happiness have greatly

augmented thy might

Indra's
gifts are

when

was born, (they have greatly augmented)

and thy knowledge
;

thee, Indra,

worthy of
11.

praise.

May

and thou, slayer of Vritra, be

is

closely

united until wealth

obtained

hero, wielding the

thunderbolt, even the niggard concedes (that our

union gives wealth); Indra's

praise.

gifts

are worthy of

12.

Let us praise that Indra with truth, not with

is

untruth, great

the destruction of
offers

him who

offers

not

but to him

who

abundant /SWa-oblations,
praise.
2

Indra's
1

gifts are

worthy of

By

their Soma-offer'mgs
says,

and hymns.
offers

Sayana merely

"to him who

is

abundant Soma-

oblations (bhuri jyotinshi) great

the favour conferred

by Indra."
Sayana

I have ventured to connect

it

with the

last clause, as

does not explain this recurring burden.

planation would be, "to

more natural ex-

him who

offers the

Soma

great are the

blessings (bhuri jyotinshi)."

SIXTH ASHTAKA

FOURTH

ADHYAYA.

107

StfKTA IV. (LXIII.)

Indra

is

the deity, except in the last verse, which

;

is

addressed to
first,

the Devas
fifth,

the Rishi as before

is

the metre of the

;

fourth,

and seventh verses

Anushttibh

of the second, third,

is

sixth, eighth, ninth, tenth,

and eleventh

Gdyatri, and of the

twelfth Trishtubh.

1.

He, (Indra), the chief of those

to
;

be honoured,
he, the doors

Varga xlii.

desirous of our offerings, approaches

of whose favour, the sacred rites,

versal) father, attained
2.

Manu, the
1

(uni-

among

the gods.

May the

stones

which press out the Soma never

of heaven, nor the praises

forsake Indra, the

maker
to

and hymns which are

3.

be uttered.

He, the wise Indra, discovered the cows 2 to

;

the Angirasas
4.

I glorify that his might.

As

in former times, so

now

too is

Indra the

blesser of the worshipper

praises

and the bearer of him who

us auspicious for

him

may he come among

our protection at the oblation of the Soma.

5.

Forthwith, Indra, as they offer to Agni the

lord of

Swaha, 3 the singers successively

praise thy

deeds, for the attainment of wealth.

6.

In that Indra,
all

whom

the singers

know

as the

unharming,
1

past and future powers abide.

Sdma

Veda, I. 4. 2. 2. 4.
it

The Comm.
first
;

there gives a different

interpretation, as
roti

explains the

dnaje

by dtmdnam vyaktikais

and the second by dgamayati

is

and Manuh, which

here

left

unexplained,
2

there

=jndtd sarvasya Indrah.

by the Panis,
see
i.

When
i.e.

carried off

6. 5

i.

11.5.

as they

make

the oblation to thee in the

fire.

108
Varga

RIG- VEDA SANHITA.

XLin.

7.

When

praises are addressed to

Indra by the

men
by

of the five classes, he destroys their enemies

his

might; he, the

lord,

is

the abode of the

worshipper's homage.
8.

This praise

is

thine,

for

thou hast achieved

those exploits; thou hast guarded the road of our

chariot-wheel (to the sacrificial

9.

rite).

When

the various sustenance, given

is

by Indra,
as cattle

the showerer,

obtained, all
;

men

step out with

it

wide

strides for (dear) life

they receive

barley.
10. Presenting our praise,
tion,

and desiring protecbe lords of food,

may we with you

(0 priests)

to offer sacrifice to

(Indra) attended by the Maruts.

offer praise to thee,

11. Hero,

by our hymns we

who

appearest at the time of sacrifice, and wearest

;

auspicious splendour

with thee as our ally

may we
and

conquer (our enemies).

12.

The Eudras, the showering

clouds,

(Indra)

who

rejoices

with

us

in

the

battle-

challenge which brings Vritra's destruction, and

who comes

in his

might

to the reciter

and singer
at their

of his praises,

may these
1

gods, with

Indra

head, protect us.

1

Sayana gives an alternative explanation of the

verse,

first

part of

this

"May

the

showering mountain-like (or

allies

'filling,'

'gratifying') Maruts, the sons of Rudra,

in

the battle-

challenge which brings Vritra's destruction."

This verse also

occurs in Yajur Veda, xxxiii. 50, but Mahidhara's

differs

Commentary

widely from Sayana's.

"May

the

gods

who shower

SIXTH ASHTAKA

FOURTH

ADHYAYA.

109

Sukta V. (LXIV.)

The Rishi
1.

is

the same

the deity

is

Indra

the metre

is Gdyatr'i.

May

our praises exhilarate thee

for
us,

thunderer,
of

Yarga

xuv.

make food
Brahmans. 1
2.

destroy

the

haters

the

Crush with thy

;

foot the
;

Panis who
is

offer

no

oblations
like
3.

thou art mighty

there

none soever

unto thee.

Thou, Indra, art the lord of the Soma effused

or not effused, thou art the king of all men. 2

4.

Come

hither,

come

forth from

heaven
3

to our
fillest

dwelling, shouting for the sake of

men

thou

both heaven and earth. 4

who have

wealth upon
(parvatdh),

us, the

Rudras, and those

stated festivals
for the

who

are

unanimous in the battle-challenge

destruction of Vritra,
protect us and

may these gods with Indra

The
St.

at their

head

him who

recites or mutters the praises, or,

having

accumulated wealth,
translates the clause

offers oblations."

Petersburg Diet,

yah samsate stuvate dhdyi pajra IndrajyeshtJid

in pretty close agreement with Sayana's

asmdn avantu devdh,

interpretation as followed in the text.

" Die Gotter mit Indra

an der Spitze, der zu Gunsten des Anrufenden und Lobenden

sich feist

macht (oder

'feist'

d. h.

'kraftig

ist,')

mogen uns

gnadig sein."
1

Sdma
Verses

Veda, I. 3.
2,

1.1.1;

II. 6. 1. 3. 1.

2 3

3 occur in

Sdma
is,

Veda, II. 6.

1. 3. 2,

3.

Another interpretation

" Come hither, and (having accepted

(sc. divi for

the oblation) proceed gladly, praising the sacrificer

divam).
*

Sayana adds, "with splendour or with rain."

110
5.

RIG-VEDA SANHITA.

Do

thou burst, for thy worshippers, the gnarled

its

cloud with
6.

hundreds and thousands of showers.

We

invoke thee

when

the
;

Soma

is

effused

by

day,
Varga

xlv.

7.

we invoke thee by night fulfil our desire. Where is that ever-youthful showerer, 2 strongto

necked and bowing

thee
8. ?
3

none

what hymner worships come down

To whose
?

offering does the showerer

pleased
9.

who can

praise

Indra

In what character,

slayer of Vritra, do the

sacrificial offerings

honour thee, or the brave praises

is

in the

hymn ?

Who
5

nearest (in time of battle)

effused

10. For thee

is this

Soma

among men by
it.

me

of mortal race

draw

near, hasten, drink

11. This is thy beloved most exhilarating

Soma

which grows

in the Saryanavat

Lake by the Sushomd

7 river in the Arjikiya country.

Parvata and giri both mean "cloud" as well as "mountain";

is

but as the former

a yogarudha pada

{i.e.

compound term

whose

parts,
it is

when

it is

analyzed, have the same meaning as the

its

whole),

here taken in

analyzed sense as parvavat, "having

knots," " gnarled."

8

So Sayana, but usually vrishabha means "a bull."

i.

For

ttivigriva, cf.
4

187. 5.
it

Sdma

Veda,

I. 2. 1. 5. 8.

Sayana takes
it

thus, adding yuddhe to ka

u swid antamah. words

But
5

would have seemed more natural

sastre.

to connect these

with the preceding

Sayana explains mdnushejane by magi (but cf. i. 48. purushu by manushyeshu madhye or Purundmasu rdjasu.
6

11),

and

Cf. viii. 7. 29.

;

Sayana

seems to have read adhi sritah for

adhi priyah
7

he places this lake in the back part of Kurukshetra.

in a very distant

Sayana adds that the Soma thus grows

SIXTH ASHTAKA
12.
ful
l

FOURTH

ADHYAYA.

Ill

Come to-day, Indra, hasten, drink this grateSoma for our great wealth, and for thine own

foe-crushing exultation. 2

Sukta VI. (LXV.)

The
1.

deity, the Rishi,

and the metre the same.

Whether thou

art

invoked by

us, the leaders Varga xlyi,

of rites, from the east, the west, the north, or the

south,
2.

come hither quickly with thy rapid steeds. 3 Whether thou rejoicest in the ambrosia-fountain
or in

of heaven,

some other heavenward-leading

firmament

sacrifice (on earth), or in the ocean-like

of the waters; 4
3.

Indra, by

my

praises I invoke thee, great

and

strong one, to drink the Soma, as a bull to eat (his

fodder).
4.

Let thy steeds, Indra, bearing thee in thy

thy might, (may they bring
divine one.
According
;

chariot, bring hither

hither) thy splendour,

country
Nirulda,
(scil.

to

one in the South of India).

to

Yaska,

ix. 26, A'rjikfya is a

name

of the Yipas

see Professor

Roth's Lit. and Hist, of the Yeda, pp. 137-140.

1

Sayana explains chdru

ix. 61. 9

as cliaranasila,
it

''quickly

moving;"
more

hut in
2

he explains

as kalydna-sivarupa.

Sayana takes ghrishvi

as

satrundm gharshanasila

it

probably means "lively," "vehement."

3

The

first

part of this verse occurs in

Sdma

Feda, I. 3. 2.4.7;

II. 5. 1. 13. 1.
4

Andhas properly means "food ;" according

to

Sayana

it

here

implies water as the cause of food.

Yadvd samudre andhasas

might mean, "or in the Soma-vat."

112
5.

RIG-VEDA SANHITA.
Indra, thou art invoked, thou art praised, the
;

great, the strong, the wielder of sovereignty

come

hither and drink our libation.

6.

Bearing the effused Soma and the

sacrificial

food,

we invoke

thee, Indra, to sit

on our sacred

grass.

xlvii

^'

Because thou

art

common

to

many worshippers,
with their
it,

therefore, Indra,
8.

we

invoke thee. 1
for thee

The

priests

have milked

stones this nectar of the

Soma) drink
all

Indra,

well pleased.
9.

Do thou,
2

the lord, pass by

to us,

other worshippers

and come quickly

food.

and bestow on us abundant

10.

May
;

(Indra) the king give

gods, let not

with gold
11.

me cows adorned Maghavan be harmed.

and pure.

Upon

3 a thousand cows I obtain gold, abun-

dant, delightful, wide-spread,

12.

Plunged

as I

am

in sorrow,

my

children,

by

the favour of the gods, obtain food, and are blessed

with abundance in a thousand

cattle.

Sc.

we invoke

thee before the others.

2 3

Sravas

may

also

mean "glory."
cows came
as it

The

Scholiast seems to explain this as if the

were laden with gold from Indra.

4

Sayana takes napdtah

as a genitive singular =arakshitasya,

verse, "destitute of a protector as I

and would understand the

am

and plunged in sorrow, (my dependents) by the favour of the

gods," etc.
plural.

But

it

is

better to take napdtah as a nominative

SIXTH ASHTAKA

FOURTH
;

ADHYAYA.

113

StJKTA VII.

(LXVI.)
the deity
is

The Rishi
metre
tubh.
is

is

Kali the son of Pragatha

Indra.
it is

the

Pragatha, except in the last verse, where

Anush-

1.

Thronging together, (worship)

for

your pro-

Varg a

tection

Indra
;

full

of

might and the revealer of

wealth

(worship him), chanting the Brihat

Sdman

at his sacrifice

where the Soma

is

effused

I invoke

him
2.

as
1

(men invoke)

a beneficent master of a house-

hold.

He, the handsome-jawed, whom, in the intoxica-

tion of the Soma, the fierce (demons) withstand not,

nor the firm gods, nor mortal (men),

glorious wealth on
offers the

who

confers

him who reverently

2

praises him,

Soma, and sings hymns

is

3.

He, Sakra, who

golden-bodied,
3

the purifier (of his worshiphorses,

pers),

and well-skilled in

who

is

wonderful
slayer

and
1

He,
5
;

Indra,

the

of

Sdma Sdma

Veda,

I. 3. 1. 5.

II. 1. 1. 14. 1.

Veda, II.

1. 1. 14. 2,

but reading madeshu sipram

for

made susipram.

Sayana

does not explain ddritya; but the St.

it

Petersburg Diet, derives

from

dri,

"to tear," in the sense of

prefers the

"aufthuend

d. h.

mit offener

Hand;" but Benfey

it

usual meaning, and renders

the printed
cf.

" ehrfurchtsvoll."

The yah

in

commentary should probably be placed before data,

A'dritya can hardly be taken with maddya, as
;

var. Lect.

it

is

always construed with the accusative

i.e.

but

it

may

apply to
i.

Indra,

"

who with

favouring regard confers,"

etc. (cf.

103. 6).

Made
takes
3

also can hardly be other

it

than a locative, though Sayana

it

as a dative,
is

and seems to connect

with ddritya.

This

a very obscure stanza.

I

Sayana explains mrikshah by

VOL. V.

114

RIG- VEDA SANHITA.

Vritra, shakes the hiding-place of the numerous

herd of kine. 1
4.

He who

verily pours forth to the offerer the

buried wealth accumulated by many, 2 he, Indra

the thunderer, handsome-jawed, borne on bay steeds

does as he pleases, (when propitiated) with sacrifice.

5.

Hero, praised of many, what of old time 4 thou

didst desire from thy votaries, that, Indra,

to

we

hasten

bring to thee,

oblation and

recited praise.

stotrinam sodhakah or paricliaran'iyah, and aswyah

salah
;

as

aswaku-

but he adds another explanation, which takes the two

as asivah praksMlitah,

words together,

"a

well-washed horse."

Again, he explains kijah as adbltutah,

"wonderful," but this

kirn

seems only based on an etymological guess,

iti

asya katham jdta

vachandt.
or

The

St.

Petersburg Diet, takes mriksha as a curryStriegel,

comb

some such instrument, "

Kamm

oder ahnlich,"

("Indra wird mit einem kratzenden "Werkzeuge yerglichen, das

den Verschluss der Heerde aufreisst"), and kya as some similar
instrument.
1

Here, again,
it

we have an
(i.

obscure word in apdvriti.

Sayana

explains
to the
*

as apavaran'iyam, "to be opened," referring apparently

6. 5).

cave of the Panis

The Sanhita text

his

reads puru-samhhritam as a

compound

Sayana in

Comm.

divides the

two words, "the buried wealth,

takes the wealth as the accu-

plenteous and accumulated."

He

mulated stores from former

3

sacrifices.

Sayana says that

sacrifice is here the

upddhi or necessary

preliminary condition.
4

Sayana makes the construction rather complicated by taking

chid

"as" (upamdrthe, Nirukta,

from thy votaries, so

i.

4),

"as of old time (thou

hasten to bring thee

received'st)

now we

what thou

didst desire."

SIXTH ASHTAKA
6.

FOURTH ADHYAYA.

115
varga xlix.

Bearer of the thunderbolt, invoked of many,

drinker of the Soma, be present at our
for

radiant, libations

thy exhilaration

for

thou art

an

abundant giver of desirable wealth to him who

utters thy praises
7.

and

effuses the

Soma.

To-day and yesterday we have here refreshed

;

him, the thunderer

bring to him to-day our libation

1

effused for (success in) battle;

let

him now hasten

hither on hearing our praise.

8.

The 2 obstructing
3

robber, the destroyer of tra-

velling enemies,

is

4 obedient to him in his ways;

hasten, Indra, (drawn)

by our gorgeous
is

rite,

wel-

coming
9.

this

our hymn.
act of

What

might

there,

unperformed by

Indra ?
birth.

Who

has not heard of his

(is

famous (heroism) ?

He, the slayer of Vritra,

renowned) from his

forces ever languid?

10.

When

were his mighty

When
1

was aught undestroyed before the slayer of

Sdma

Veda, I. 3.

2. 3.

10

II. 8. 2. 13.

but reading savane

for

samand.

Sayana takes the latter word as meaning "for

it

battle," but

is

properly an adverb.

The

St. Petersb. Diet.

translates it here,
2
3

"in

gleicher Weise."

Sdma
This
is

Veda, II. 8. 2. 13. 2.

Sayana' s interpretation of vrihis chid vdrana urdma-

thih (thus connecting the last

ur,

word with the etymological

v.

root

"to go"); but Yaska (Nirukta,

21)

takes

the words

literally,
is

"the obstructing wolf, destroying the sheep," which

far preferable.
4

Vai/uneshu

may

also

mean prajndneshu, "in

his counsels."

116

RIG-VEDA SANHITA.

Vritra?

Indra by

his

energy overpowers

all

the
1

huckstering usurers
Varga l.

who

see only this world's days.

H-

Indra, slayer of Vritra, invoked of many,

we, thy

many worshippers,
2

offer

new hymns
great
deeds,

to thee,

thunderer, as thy wages.

12.

Indra,

doer

of

many

(other

worshippers) invoke the manifold hopes and protections

which abide in thee

to us,

but rejecting the

enemy's oblations, come

mightiest, hear
13. Indra,

bestower of dwellings;

my

appeal.

we

are thine, therefore we, thy wor;

shippers,

depend on thee

other than thee,

there
is

Mag-

havan,

invoked of many,

no

giver of

happiness.
14. Deliver us from this poverty,

hunger, and

calumny; give us (our desire) by thy protection and

wondrous working
right way.
15.

mightiest,

thou knowest the

Let your effused Soma-julce be only

(for

Indra);

sons of Kali, fear not; that malignant

(spirit) departs, of his

1

own

accord he departs.
also

Cf.

Kirukta,

vi.

26.

The text may

Ahardrisah,
lit.

be interpreted

"usurers and hucksters."

is

"seeing the day,"

explained as seeing only the light of this world and dwelling

in deep darkness after death.

for a censure
2

The

Schol. refers to

Hanu, viii.

02,

on usurers and traders.

as

Sayana remarks that the use of wages

an illustration

is

not inappropriate, as both the

hymns and

the wages are given

by
3

a definite rule (niy amend).

Sayana explains sachishtha

iv. 43. 3.

in iv. 20. 9. as atisayena prajna,

and in

saktimattara.

SIXTH ASHTAKA

FOURTH ADHYAYA.

117

Sukta VIII. (LXVII.)

The Rishi

is

Matsta the son

or

of

Sammada,

or

MInya

the son of

Mitka and Varuna,

some
;

fishes {matsydh)

caught in a net.

The
1.

deities are the A'dityas

the metre

is

Gayatr'i.

We
May

solicit for

protection those Kshatriyas, thevarga

Li.

Adityas,

who

bless (their votaries) abundantly to

the attainment of their desires.

2.

the Adityas, Mitra, Yaruna, and

distress,

Aryait

han, bear us across our

well.
3.

as they

know

To those Adityas belongs wonderful wealth,

all

worthy of

praise,

(laid

up) for the offerer of

oblations and the sacrificer.

4.

Ye

are great,
is

Yaruna, Mitra, and Aryaman,

and great
implore.
5.

your protection; your protections we

Adityas, hasten to us ere our death, while

;

we
Ln

are yet alive

6.

where are

ye, hearers of prayer ?

is

"Whatever wealth, whatever dwelling

yours

(to give) to the

wearied offerer of libations,

with
are

Var

these speak to us a kindly answer.

7.

Great,

deities, is (the guilt) of

is

the sinner,

but to the sinless

void of
8.

happiness; Adityas, ye

sin.

Let not the snare bind us; may Indra, the

See Prof. Aufrecht in his edition of the Eig Veda, p. 477,

cf.

(but
2

Prof. Midler's transl. Pref. p. lxiv).

as he,

Sayana takes hat

it

"who?"

but the Nirukta

(vi.

27)

explains

as hwa.

118

RIG- VEDA SANHITA.

for a glorious

renowned, the snbduer of all, deliver us

act.
9.

deities,

ready to protect, molest us not with

1 the destructive net of our wicked enemies.

10. I address thee,

who

givest abundant delight,

the great goddess Aditi, for the attainment of

desire.

my

Varga liii.

H. Thou protectest on every side

water
12.
full of

let

not (the net)

of the destroyer hurt our children, in this shallow

mighty
to

offspring.

Wide -traversing,
power

far-reaching

goddess,

put

forth thy

come

to us, innocent ones, that

our children
13.

may live. Ye who are the heads

of men, unharming,

and of self-sustained glory, who, benevolent ones,

protect our rites,
14. A'dityas, deliver us from the jaws of the destroyers like a

bound

thief

Aditi, (deliver us).

15. A'dityas, let this net, let the malevolent design

turn
Var^a liv

away from us innocuous. ^' Bounteous A'ditt/as, by your

protections

we

have continually possessed enjoyments from of

old.

Sayana gives another interpretation of

this

verse,

taking
(be

abhipramrihhata from mrij instead of mris.

"Let us not

tormented) by the destructive net of our enemies, deliver us

from
2

it."

Sayana takes ugraputre

this as a loc. agreeing

with "water";

the St. Petersburg Diet, as a voc. agreeing with Aditi,

of mighty children."

"0

mother

SIXTH ASHTAKA
17.
live,

FOURTH ADHYAYA.
us, that

119

Wise

deities,

keep away from

we may1

the

many

doers of sin

who come
let

against us.

18. Adityas

and Aditi,

that which releases

us 2 as a prisoner from his bond, be ever the object

of our praise and worship.
19.

Not

to us is there strength
;

enough

to burst

from this (net)

favour.

Adityas, do you grant us your

20. Let not this

weapon

of Vivaswat,

this net

made with hands, Adityas,

age.
4

destroy us before old

21. Adityas, utterly destroy our enemies, destroy

wickedness, destroy the closely drawn net, destroy

evil
1

everywhere.

This verse might be better rendered,

"0 wise

deities,

ye help

to life
2

many

a one

who

turns from sin."

According to Sayana, this

may
it

be either the net or your

itself is

favour.

In the former case the net

supposed by the

favour of the gods to become as

deliverance.
3

were the instrument of

i.e.

Yama, properly the son

l

of Vivaswat.
'

Sayana says

purd' purve
it

nu'

iddnim,

sarvadetyarthah,

'jarasa' iddnim firndn, "let

not destroy us,

artificial.

now and

of old

infirm;" but this seems needlessly

120

RIG- VEDA SANHITA.

FIFTH ADHYAYA.

MANDALA
ANUVAKA
The Rishi
the
of
first
is

VIII.

Continued.

VII. Continued.

Sukta IX. (LXVIII.)

PeiyaMedha

of the race of Angiras; the deity of

is

thirteen verses

Indba, and of the six last the

;

gift

Kiksha and Astwamedha

and tenth verses

the metre of the

first,

fourth,

seventh,
Gdyatr'i.

is

Anushtulh,

of the

remainder

Vargai.

Most powerful Indra, protector of the good, we bring thee here, rich in achievements and snbduer
1.

of enemies, as a car for our protection and weal.

2.

Great 2 in power, rich in deeds, mighty one,

3

adorable,

thou hast

filled

(all

things) with

thy

universal majesty.
3.

Thou 4 mighty

one,
5

whose hands

in thy

might

grasp the all-pervading

4. I

golden thunderbolt.

invoke (Indra) the lord of that might which

Scima Veda,

I.

4.

2.

2.

3;

II.

9.

1.

3.

(with a slight

variation).
2 3

Sdma
Mate

Veda, II. 9.
is left

1. 3. 2.

unexplained hy Sayana, unless pkjanvya, 'ador-

able,' is its interpretation;

7.

he explains

it

as stotavya in viii. 18.

The
1

St.

Petersburg Diet, reads visivaydmati as an epithet

of Indra, "der iiberall seine

Gedanken hat."
as prithivydm sarvato vydpnu-

Sdma

Veda, II. 9. 1.3. 3.

Jmdyantam Sayana explains

vantam, the St. Petersburg Diet, as "bahnbrechend."

SIXTH ASHTAKA

FIFTH ADHYAYA.

121
(I invoke

subdues

all

enemies and bows to none,

him) followed by your onsets as his

(surrounded)
1 (0 Maruts).

soldiers

and

by the protection of your

him)
to

chariots

5.

(I invoke

come to our help, whose might

ever waxes more and more,

for aid in various
6.

to

whom men

appeal

ways

in battles.

(I invoke)

Indea, the unlimited, worthy of Varga n.

praise, the

mighty, possessing excellent wealth, the

lord of treasures (for his votaries).

7.

To him,

to

him, Indea, do I direct

my

praise,

that he

may

quaff the

Soma

to

my
who

great gain,
rules

to

him, the bringer of success,

over the

praises of the offerers at the opening of the sacrifice. 2

8.

Thou mighty

one,

whose friendship no mortal

attains.

reaches,
9.

whose might no one

Protected by thee,
ally,

thunderer, with thee as

our

may we win

great wealth in battles, that

we may bathe
1

in the water

and behold the sun. 3

construction of the latter part

Sdma

Veda, I. 4. 2. 3. 5.

The

is

obscure.

Sayana gives another interpretation, which takes

vah as applying to the sacrificers instead of the Maruts,

"I invoke

him

to

come with

his protections in the onsets of your soldiers and

chariots."

This partly agrees with Benfey,

"Euren Gebieter
ich durch Lieder,

allherrschender

und unbeugsamer Gewalt ruf

Menschen und
die

dass er schiitzt die

2

Wagen."
might

Sayana explains purvydm

its

as yajna-mulchasthdm, but it

be taken in
3

usual meaning "ancient."

These words apsu surye are explained by Sayana, "that we

our accustomed bathings in the water, and,

may perform
the sun

when

is risen,

may

set

about our accustomed tasks."

122
10.

RIG-VEDA SANHTTA.

We

address thee with sacrificial

gifts,

(we
of

address) thee with songs,

Indea most worthy

song, as thou hast protected me, the offerer of

praises,
Varga in.
3

many
is

in battles.

H.

Thou,

the

thunderer,
is

whose friendship
and thy

sweet, sweet too

thy

liberality,

sacrifice

pre-eminently to be performed.
12.

Give ample (wealth)

to

to

our

own

selves,

give

ample (wealth)

our children, give ample (wealth)

grant us (our desire) that

to our dwelling,live.

we may

13.

We

solicit a

spacious (road) for our servants,

spacious road

a spacious
for

(road) for our cattle, a

our chariot, and (an abundant)

14.

sacrifice.

Six princes come to

me

in

pairs,

bearing

pleasant gifts, in the exhilaration of the Soma.

15. I receive

two straight-going steeds from In-

deota, two bay from the son of Kiksha, two roan

from the son of Aswamedha. 3

Varga iv.

16. (I receive)

two steeds with excellent chariots

much wisdom."
name.
dtmajdya tat-putrdya
it
;

JPurumdyyam,

lit.

"possessing
it

The

St.

Petersburg Diet, takes

2

as a proper

Sayana here explains tanve

vi.

tane as

but in

46. 12 and

vii.

104. 10 he explains

as given in the

translation.
3

These princes with their respective fathers are the six of

v. 14.

The

sons of Eiksha and

sacrifice,

Aswamedha had
The

originally com-

menced the
to see it

but Indrota and his father Atithigva came

gifts.
self,

and added their

sons alone are mentioned

the son

is

the father's second

pitri-putrayor abheddt.

SIXTH ASHTAKA

FIFTH ADHYAYA.

123

from the son of Atithigva, two with excellent reins from the son of Kiksha, two with excellent orna-

ments from the son of Aswamedha.

17. I

have received together (with

my other gifts)

six horses with their mares from the pions Indeota,

the son of Atithigva.

18.

Among these straight-going steeds is numbered

2

a mature roan mare with excellent reins and whip.

19.

princes, givers of food, even the lover of

calumny has thrown no censure on you.

Sukta X. (LXIX.)

The Rishi

is

the same
;

the deity

is

Indra, except in the eleventh

and twelfth verses

in the former half of the eleventh it is the

Visive devdh, in the latter half

and in the twelfth

is

it is

Varuna.
fifth,

The metre

of the second verse

Ushnih, of the fourth,

and sixth Gdyatri, of the eleventh and sixteenth Pankti, of the

seventeenth and eighteenth Brihati, of the rest Anushtuhh.
1.

Present your

sacrificial

food with a threefold

Varga v.

song of praise to Indu, 3 gladdener of heroes; he

will bless

you

in

your religious
sacrifice.
4

rites to the

accom-

plishment of your
1

Sachet, i.e. together

with the

gifts of

Riksha

and.

Aswamedha.
Indrotrfs

The
2 3

Schol. remarks that the use of this

word implies that

sacrifice.

gift is incidental

and no part of the original

Sayaiia takes kasdvat'i as driptd, "proud," "spirited."

The

Schol. explains this as Indra,

"he who

rules (ind) or

besprinkles (und) with rain." Trishtuhham rather means here a

song of praise generally.

i

Sdma Veda
97. 9

I. 4.

2. 3.

(with vandad-vird.ya for mandadas bahuprajnayd, but in

virdya).
vii.

Sayana here takes purandhyd

he took purandh'ih as bahw'ir

stulih.

124
2.

RIG- VEDA SANHITA.

^Invoke)
2

for

yourselves

the

author

of the

dawns,

(I invoke) for

you the roarer

of the rivers
3

(I invoke) for

you the lord

of the inviolable ones;

(0
the

sacrificer),
3.

thou desirest kine.

These white 4 kine, giving milk like wells, mix

for

Soma

him

at the three oblations, rising (in

5 consequence) to the brilliant home of the sun, the

6 birthplace of the gods.

4.

Worship with thy praise,

9

as

he himself knows,
8

that lord of kine, Indra, the son of truth,

tector of the good.

the pro-

Sdma

Veda, II. 7.

1. 9.

1.

Benfey translates

it

" der Mor-

genrothen Sanger, Sanger der immer nahenden, den Herrn der

unverletzbaren, der Kiih', begehrest du fur euch."
2

Nada

is

here explained ufpddalca

as being identified

Indra

is

called the author

of the

dawns

with the sun, as one of the twelve

Adityas.
3 4

Aghnydndm,

sc.

cows.
as sukla

Or " brindled," prisni being sometimes explained

and sometimes as ndndvarna. 5 Sayana adds, " It is well

being of use to the sacrifice."
6

known

that cows attain heaven by

This verse occurs in the White Yajur Veda,

xii. 55,

and

is

there thus explained

by Mahidhara, "These various heaven-fallen

(waters), liquid and rich in food,

in the birth-place of the gods
(i.e.

mix the Soma

the year,
sc.

for this sacrifice

year by year), at

the three bright oblations."

7

Sayana explains yathd

vide here as yathd

siodtmdnam stuta-

prahdram jdndti, but

8

in 9. 106. 2 as yathd lolejndyate.

Or " son

of the sacrifice."
I. 2.

Sdma

Veda,

2. 3.

II. 7. 1. 1. 1.


SIXTH ASHTAKA
5.

FIFTH

ADHYAYA.

125

Let the brilliant bay (horses) drop him down

grass,

on the cut
6.

where we will

hymn

his praise.

for

The cows have milked the intoxicating draught Indra, the tkunderer, when he finds it near him. 2

Vars a

VL

7.

When
let

Indra and I ascend

to our

home, the

world of the sun, then, having drunk the sweet

(Soma),
us be united in the twenty-first sphere
3

of the (universal) friend.

8.

Worship Indra, worship him pre-eminently,

;

worship him, ye of the family of Priyamedha

let

your sons

also

worship him; worship him as a

strong city. 4
9.

The drum 5

utters its sound, the leathern guard

;

twangs, the tawny bowstring leaps to and fro

the

let

hymn be

raised to Indra.

10.

When

the bright fertilizing rivers 6 flow with

diminished waters, 7 then take the overflowing Soma

for
1

Indra

to drink.
1.

Ibid. II. 7.

1. 2.

2 5

Ibid. II. 7. 1.

1. 3. is

The sun

is

the friend of all beings, and his sphere

the

twenty-first according to the Aitareya

Brahmana,

i.

30,

" twelve
is

are the months, five the seasons, three the worlds, yonder sun

the twenty-first."

Cf.

Satap. Brahm.

I.

3.

5.

11

Chhand.

Upan.
i 5

ii.

10. 5.

Sdma

Veda, I. 4. 2. 3. 3.

Sayana only says "gargara, a kind of musical instrument."

The word enyah may

Sc.

also

mean "cows,"

i.e.

"when

the

white milch cows come with scanty milk."

7 8

from an absence of

rain.

The

great difficulty here consists in the

two words anapaan interpreta-

sphurah and apasphwam.

Sayana seems

to prefer

126
VargaYll.

RIG- VEDA SANHITA.

11.

Indra drank (the Soma), Agni drank

1

it,

the

Viswe Devdh were gladdened

dwelling here; the waters

Yaruna have praised him

;

let

fix his

as

cows

(low) meeting their calves.

12.

Thon

art

glorious

god,

Varuna,

across

whose palate the seven rivers keep pouring as a

2 fair-flowing (stream) into an abyss.

tion (though he also gives that in the text)

which makes both

the bright fertiliz-

these words equally

mean pravriddha, "when

etc."

ing rivers (or the white milch cows) flow with full waters (or

with distended udders), then take,

plains

In
as

vi. 48. 11

he ex-

dhenum srijadhwam anapasphurdm

;

"release the cow

unobstructed," anapabddhaniydm

and in

iv. 42. 10, tarn

dhenum

dhattam anapasphurant'im as "grant us that cow (riches) uninjured," anavahinsitdm.

But Mahidhara

in his

comm. on

this

last verse in the "White Tajur Veda,

vii. 10,
i.e.

explains anapasphu-

rantim as "not going to another,"

"not running away,"

passages
(cf.

which will give a good

Groldstiicker's

sense in all the

Similarly,

Prof.

Diet.).

the

St.

Petersburg

Diet,

translates anapasphurah as

"not struggling against being milked,"

i.e.

and apasphuram as "bursting forth,"

"when

the white milch

cows come without starting away, then take the gushing Soma
for
1

Indra to drink."

Another interpretation of dpah

is

" hymns," from a forced

derivation, dpana-sildh.
2

The

last

words surmyam sushirdm

;

iva are left unexplained

in the
v. 27.

Comm.

I have followed Yaska's interpretation, Nirukta,

Say an a has given a current metaphorical explanation of

in his Introd. vol.
i.

them

p. 38,

where they are quoted

as applied

by the grammarians

to enforce the

need of studying grammar, the

declensional affixes (cf.

seven rivers being taken to

mean the seven

34,

Ballantyne's Ifahdbhdshya, p.
is offered,

where another explanation

" across whose palate the seven rivers keep flowing as

SIXTH ASHTAKA
13.

FIFTH

ADHYAYA.

127

He who

directs towards the worshipper his

well-yoked prancing steeds,

he, (Indra), the swift

bearer of blessing, (produces) rain,

he,

who being
all

comparable only
his enemies). 14.
all his

to himself

is

delivered (from

Sakea

verily overpowers
;

Indra overpowers
beyond,

enemies

he,

worthy of
2

love, abiding

cleaves the cloud smitten

15. (Indra), like a

by his thunder- voice. young boy, has mounted

3

his

splendid chariot

he makes ready

for his father and

mother the great deer-like many-functioned cloud.

16.

Handsomed-jawed (Indra), householder, mount

(fire

penetrates and purines) a beautiful perforated iron image").

Scayana, however, here takes the seven rivers as the Ganges, etc.,

and Varuna's palate

as the ocean.

Prof.

Eoth takes surmyam

susMrdm
sieben

as fern.

ace.

agreeing with kdJcudam, "welchem die

Fliisse

zustromen, wie in einen schaumenden hohlen

Schlund."
1

Sayana obscurely interprets upamd

Petersburg Diet, takes
it as

as upamdna-bhuta.

The

St.
2

an adverb, "in close proximity."

The words odanam pachyamanam would usually mean "rice when cooked;" but Sayana takes odana as "a cloud" on Yaska's
authority (Naigh.
i.

10),

and pachyamdna as tddyamdna, but

cf.

the next verse.

3

Here Sayana seems

to

to take

pach in
it

its

usual signification,

"to cook,
karoti,

mature;"

he explains

as

vrishtyabhimukham
Mriga,

"Indra makes

the cloud ready for raining."

"deer-like," he explains as "wandering

a deer," or "to be sought

hither and thither like

by

all."

Perhaps

the line as a rude metaphor of primeval times,

his thunderbolt) the wild

we might translate "he roasts (with

for his

mighty buffalo (the cloud)

father and mother."

128

RIG-VEDA SANHITA.
;

thy golden chariot then

let

us meet mounted together

brilliant auspiciously-

on that bright thousand-footed

moving
17.

sinless (car).
priests),

(The

presenting praise, thus worship

;

that self-resplendent (Indra)

they obtain his well1

stored wealth,

when

(his horses

bring him on his

way

for the offering.

18.

The Pritamedhas have reached the ancient

the

dwelling-place of these deities, having strewed the

sacred grass and placed their oblations after

manner of a pre-eminent

offering.

ANUVAKA ADHYAYA
The Rishi
is

VIII.

V. Continued.

SlJKTA I.

(LXX.)
Angiras; the deity
is

Puruhanman

of the race of
first

is

Indra; the metre of the

six verses

Prdgdtha, of the

next six Brihati, of the thirteenth Ushnih, of the fourteenth

Anushtubh, of the fifteenth Pura-ushiih.

VIII

1.

I praise that

Indra who

is

the lord of men,

who

proceeds

irresistible in his chariots, the breaker-

through of all armies, the pre-eminent one, the slayer

3 of Vritra.

Or "

their praises."
;

Purvdm anu prayatim

Sayana explains purva by mukhya,

"principal,"

and anu by lahhikritya.

cf. 1.

But
i.

it

might mean,

" after the manner of former offerings,"

3

126. 5.

Sdma

Veda, I. 3. 2. 4. 1; II. 3.

15.

Sayana explains
in
viii. 1.

tarutd

by tdrakah, which may mean "deliverer;"

it

21

he explained

by

j'etd,

" conqueror."


SIXTH ASHTAKA
2.
1

129
thy pro-

FIFTH
that

ADHYAYA.

Puruhanhan, honour
(to

Indra
is

for

tection, for in

thy upholder there

2 a twofold might;

he holds in his hand

smite his enemies) the

glorious thunderbolt great as the sun in heaven.

None can touch him by his deeds, who has made Indra his friend by sacrifices, (Indra) ever giving fresh strength, to be hymned by all, great,
3.
3 unconquered, of ever-daring might.

4.

(I laud)

him who

is

not to be withstood, the

;

mighty, the conqueror in hostile hosts

5

whom, when

he was born, the strong rushing cows welcomed and

the heavens and the earths
5.
7

praised.

Indra, were there an hundred heavens to com-

pare with thee, or were there an hundred earths,

thunderer, not even a thousand suns would reveal
thee,
8

yea, no created thing

earth.
9

would

fill

thee,

nor

heaven and
1

Sdma

Veda, II. 3.

1.

15. 2,

but with mahdn devah for maho thy friends.

8.
1,

dive.
2

To smite thy enemies and

to favour

Sdma

Veda,

I.

3.

2.

1.

1; II. 4. 2.

with a slight

variation.
4

Sdma Veda, II. 4. 2. 8. 2, with hshdmih for hshdmdh. Benfey conjectures that these cows are the Maruts, the sons
;

of Prisni

Sayana allows another interpretation, "mankind

offer-

ing oblations of clarified butter, etc."

6

The

plural

is

used, because, according to a text, "the worlds

are threefold," trivrito lolcdh.

7

Sdma

Veda, I. 3. 2. 4. 6; II. 2. 2. 11.

TJpan. v.

1.

Sayana compares Katlia

15, "there (in Brahman)

the sun shines not."

9

Sayana compares Chhdndogya Up.

iii.

14,

"the soul within

VOL. V.

130
Vargaix,
6.

RIG-VEDA SANHITA.
Mightiest showerer (of blessings), thou hast
(our hosts) with thy vast bountiful power

filled all

protections,

Maghavan, thunderer, guard us with thy manifold (when we march) against the well-stocked cowpen of our enemies. long-lived Indra, the mortal who has not 7.
1

thee as his deity obtains no food

not) that steed-borne Indra,

(he who who yokes to

;

praises
his car
2

the two variegated,

8.

who yokes
3

the two bay steeds.

Great

(priests),

worship that Indra

who

is

propitiated

by

gifts

who

is

to

be invoked in the

shallows and in the depths, and

who

is

to

be in-

voked in
9.

battles.

hero, giver of dwellings, raise us

;

up

to enjoy

abundant food
wealth
;

raise us up,

Maghavan,

for

abundant

raise us up, Indra, for

abundant fame.

10. Indra,
isfiest

who
;

delightest in offerings, thou sat-

us abundantly with (the possessions of him)

who
the

despises thee

thou possessed of vast wealth,

;

shelter us

between thy thighs

blows.

thou smitest down

Ddsa with thy

my
1

heart

is

greater than the earth, greater than the sky, greater

all

than the heaven, greater than

these worlds."

Sdma Sdma

Veda, II. 2. 2. 11. 2.

Veda, I. 3. 2.
har'i for
3. 6,

with dpa tad

for dpad, etasah for

etasd,

and indro

hart indrah.

Sayana's coram, on this

verse seems to be corrupt.

''

Ddndya sahhanim,

lit.

"who

follows for a gift."

SIXTH ASHTAKA
11.

FIFTH

ADHYAYA.

131

May

1 thy friend, Paevata, hurl down fromVargaX.

heaven him who follows other men, him who

not the gods
;

rites,

the

enemy

of

offers not sacrifice

and who worships

may Paevata

hurl the

Dasyu down

to the stern smiter (death). 12.

Most powerful Indea,

in

thy favour towards

fried grain, to

us, take these

cows in thy hand, as

give to us; yea, take

them twice

in thy favour

towards us.
13. Associated
sacrifice,

priests,

give good heed to the

(worthily) perform the

for

how can we
3

praise of (Indea) the destroyer,

who

is

the recom-

penser of enemies,

the sender of reward, the un-

vanquished ?

common object of our worship, thou art praised by many sacrificing Jlisliis for it is thou, destroyer of foes, who thus givest calves in
14. Indea, the
;

4 succession to thy worshippers.

In

i.

122. 3 Sayana identifies Parvata with Parjanya;

in

vii. 37.

8 he calls

him

a god, the friend of Indra; here he de-

scribes

him

as a rishi, the friend of Indra, tava sakhi-bhutak

Parvata
2

rishih.
it

Amdnusham, Sayana explains

sacrifice to

as

"the enemy of the men

who
3

Indra."

Bhojah, which Sayana explains as satrundm bhojayitd; Prof.

it

Wilson translated

in

viii. 3.

24 "the despoiler of enemies."

it

In
4

ii.

14.
cha.

10 Sayana explained

phalasya ddtdram rakshi-

tdram

Ekam

ekam, "one by one,"

i.e.

according to Sayana

"many."

He

adds that "calves" here includes "cows."

132
15.

RIG- VEDA SANHITA.

May Maghavan,

taking them by the

ears,

lead the cows with their calves from our three (destructive enemies), as the

owner leads a goat

to

drink.

Sukta

II.

(LXXI.)

The deity
verses

is

Agni

the RisTiis are StrDrn and Pukumilua, or

first

either of
is

them may be the Rishi; the metre of the

Gdyatri, of the remaining six Prdgdtha.

nine

Varga xi.

1.

Agni, do thou protect us by great wealth from

foe.
2

every niggard and mortal

2.

thou

who wast born

loved, no

human anger
3

can harm thee,

3.

thou only
4

art the lord of night.

Son of strength, auspicious in

brilliance, asso-

ciated with all

4.

the gods, give us all-desirable wealth.

That

sacrificing mortal

whom

thou, Agni, pro-

tectest, the

niggardly cannot separate from wealth.

Sayana

in this interpretation reads vatsam

it

na for vatsam nah,

and explains
11

as vatsa-sahitdh.

Sauradevyah he explains as
in, battle

cows,"
2

i.e.

connected with, or
I.
1.
1.

won

(saumdevam).

Sdma

Veda,

1.

6.

Sayana explains mahobhih by In his

mahadbliir dhanaih, or

by pujdbhih, "by our worship."

it

comm. on the Sama V. he takes

thy great protections."
non-giver," or

as

Ardteh

also

"by may either mean "from the

mahadbhih pdlanaih,
[i.e.

"from

the non-giving

niggardliness) of every

one."
3

Sayana explains

this, that

we

will protect thee from

men by

day, and thou wilt protect thyself

fire
4

by night from

evil spirits, as

then burns brightest.

Sayana reads sa no vaswa upamdsi (from

v. 9) for sa no vis-

tvebhir devebhih.

SIXTH ASHTAKA

FIFTH

ADHYAYA.

133

5.

Wise (Agni), he whom

in his performance of

the sacrifice thon incitest to attain wealth,

protection walks (lord)
6.

by thy
1

among crowds

of cattle.

Thou, Agni, givest to the offerer wealth comprehending many male descendants ; conduct us to
affluence.
7.

Varga

xil

Defend
Agni,

us,

Jatavedas

deliver us not over to

the malevolent, to the

8.

man whose

thoughts are

evil.

let

not the godless take

away the wealth

which thou, the

9.

divine, hast given, for thou art the

lord of treasures.

ings,

Son of strength, the friend, the giver of dwellthou metest out abundant treasure to us thy

praisers.

10. Let our voices

come near the beautiful (Agni),

;

him who bears devouring flames let our sacrifices with our oblations come near him, for our protection,

who

is

rich in wealth

and rich in praise

2
;

11. (Let of strength,

them come near) Agni, Jatavedas, son Varga xm.

for the
is

giving of

all

desirable good

things;

who

doubly immortal as (perpetually

burning) amongst mortals, and as the supremely

exhilarating
ficers.
1

ministrant-priest

amongst the

sacri-

Cf.

i.

86. 3.

Sdma Veda, II. 7. 2. 8. 1. 3 Sdma Veda, II. 7. 2. 8. 2. Sayana gives another interpretation, "who is douhly immortal (amongst gods) and amongst
2

men," a being equivalent

to cha.

Visi,

which he explains

as

put for the plural vikshu yajamdna-rupdsu, more probably

means

"in the house,"

or

"in the family."

134
12. I

RIG-VEDA SANHITA.
praise Agni,

(0

sacrifices),
;

for

the in-

auguration of your divine offering

(I praise

him)

when
first

the sacrifice

is

proceeding; (I praise) Agni

;

of the gods, at our rites

(I praise)

Agni when
for

the

enemy approaches;

(I praise)

Agni

the

1 attainment of land.

13.

May Agni

in his friendship give us food,

all

for

he

is

the lord of

desirable things;

we

solicit

abundance for our sons and grandsons from Agni,

who

is

the giver of dwellings and the protector of

our bodies.
14.

Laud with thy hymns

lie

for

our protection

Agni, whose splendours

for wealth,

outspread; 3 laud
for

Agni

Purtjmilha,

other

offerers are

lauding that far-famed one on their

solicit of

own
4

behalf;

Agni a house for (me) Suditi. 15. We praise Agni that he may keep off our enemies we praise Agni that he may give us joy
;

and security; he may well be worshipped as the giver of dwellings to the JRishis, he who is as it
were the protector of
1

all

men.
The
Petersburg Diet.

Sc. as the fruit of the sacrifice.

St.

says " Zur Regelung der Feldmark."

3

Or taking nah
This

for

mahjam and
give food to

sahhye as a dative (against the

his friend."

accent),
3

"may Agni
is

me

here Sayana's explanation of sirasochisham (sayana-

swabhdva-rochishlcam),

but he gave a different explanation in

v. 10 (asana-sila-jwalam).
4

Sdma

Veda, I.

1.

1.

5.

5.

This verse

is

supposed to be

addressed by Suditi to Purumilha.

SIXTH ASHTAKA
Sukta

FIFTH

ADHYAYA.

135

III.

(LXXII.)
;

The deity

is

Agni

or the praise of the oblations

;

the Rishi

is

Hahyata, the son of Peagaxha

1.

the metre

is

Gayatri.

(Priests), present the oblation, for

offers

(Agni) has

Varga xiv.

come; the Adhwaryu again

well-skilled in its offering.
2.

(the sacrifice),

The Hotri

sits

down by

(Agni's) hot flame, 1

rejoicing in his friendship towards the offerer.

3.

For the sake of the

offerer,

they seek by their

;

skill to place

Eudra

in the fore front

2

they seize

him, as he sleeps, with their tongues.

4.

(Agni), the giver of food, scorches the vast

(of the sky)
;

bow
5.

he mounts the water

he smites

the cloud with his tongue. 3

Eoaming
4

like a calf
;

and bright-shining, he
to praise

finds here

no hinderer

he seeks a chanter

him.
6. is

As

soon as the great stout harness of his horses

varga xv.

seen (in the sky), the traces of his chariot,

1

Sayana takes amsu

as here equivalent to
it

Agni

the St.
,

Petersburg Diet, translates

2
3

"the

stalks of the 8oma-^^\a.nV

Sc.

"with

their

hymns," the cause being used

for the effect.

Sayana here takes j'dmi as pravriddham, sarvam atirichya

is

vartamdnam, but the true meaning

probably "his own."

He

gives another interpretation of the latter part of the verse as

referring to a forest-conflagration,
in

which

case

vanam and
the

drishadam are taken in their usual acceptation,

forest,
4

"he mounts

he smites the rock with his tongue."

Iha "here"

may either mean "in

;

this

world," asmin

lohe,

or

"in the sky,"

antarikshe

in the latter case

Agni

will

mean the

lightning, and the praiscr (anibya) will be the thunder.

13G
7.

RIG- VEDA SANHITA.

Seven milk one (cow), the two direct the

river.
1

five,

on the resounding shore of the

8.

Invoked by the ten

3 4

(fingers) of the worshipper,

to fall

Indra has caused the cloud

his threefold ray.
9.

from heaven by

The three-hued 5

fresh impetuous (blaze) goes

swiftly round the sacrifice;

the priests anoint

it

with butter.
10.

They pour out with reverence the inexit

haustible cauldron, 7 as

goes round circular above

and with an opening below.

1

Ekdm, "the one (cow),"

is is

explained as the gharma, or

earthen vessel so called, which

used to boil milk,

etc.,

in the

Pravargya ceremony.
priests or assistants,

The "seven"

are the seven officiating

two of whom, the pratiprasthdtri and the

five,

adhwaryu, are said to direct in the performance the other

viz. the

yajamdna or

institutor, the

brdhmana

(or brahman), the

hotri, the

dgmdhra, and the prastotri.

used

The "resounding shore"

performed by the

refers to the exclamations

in the sacrifice

rishi of the
2

hymn.
iii.

The

fingers are called " the ten sisters" in

29. 13.

Sayana says that Indra may

also here stand for

Agni

or

A'ditya.
*

Khedayd

trivritd

Sayana explains Ichedayd by rasmind, and trivritd by tri-prakdra-vartanavatd, "revolving in three ways."
;

Khedayd occurs again

in 77. 3,

and

is

there explained rajjwd.

as "vielleicht

The St. Petersburg Diet, explains

Schlagel oder ein ahnliches
5

it

Hammer,

Werkzeug dem Indra zukommend."

Sc. red, white,

and black.
3.

Sdma

Veda, II. 7.

16. 3.

Sc. the

gharma

or mahavira, the contents of

fire.

which are thrown

into the A'havaniya

The

St.

Petersburg Diet, takes avata

as a

(which properly means " a cistern ")

(see

metaphor

for a cloud

under par ijman).

SIXTH ASHTAKA
ll.
1

FIFTH
2

ADHYAYA.

137
Vargaxvi.

The reverent

priests

drawing near ponr the

superfluous butter into the large (spoon),

set the cauldron

when they
(the

down.

12.

Draw
5
;

nigh, ye cows, to the cauldron

two kinds of milk) in the

fruit-giving
13.
6

sacrifice are plentiful

and

both ears (of the vessel) are golden.

Drop

into the

milked (stream) the admixture, 7

which reaches,

(as it boils),
9

heaven and earth

set

the bull in the liquor.

1

Sdma

Veda, II.

7. 3. 16. 2.

Sc. the upayaman'i

spoon from which the sacrificer drinks the

milk.
3 4

Sc. on the stool,

dsandydm.
33.
19.

White

Yajur

Veda,

Sdma
is

Veda,

I.

2.

1.

3.

3;

II. 7. 3. 16. 1, reading

6

upa vaddvate

for updvatdvatam.

The milk

of a

cow and a goat

is

poured into the Gharma or

(see Benfey's Glossary).
it

Mahavira.

Hap sudd

a very hard
to

word

Sayana gives several attempts

explain it; thus

may

he

dripsoh phalaprade, "giving fruit to one

or lipsivor aswinor ddtavye,
to receive it (sc.

who

is

about to begin,"

"to be presented

to those
is

who

desire

the Aswins)," or (since rap

"to praise"),

mantrena ddtavye or dohaniye, "to be rightly offered or milked

(shud) with hymns."
planation,

Mahidhara gives
;

a totally different ex-

which
iii.

is

adopted by Benfey

he takes rapsu

as

rupa
cows,
earth

(but Naigh.

7 gives only psu), and renders the line

for

"0

approach the altar-trench {chdtwdla),

heaven

and

(maM) give beauty

6

to the sacrifice; both

1.

your ears are golden."

Sdma
This

Veda, II. 6. 3. 16.

is

White Yajur Veda, 33, 21.

is

the goat's milk which

poured into the cow's milk

in the Gharma.
8

Or the Aswins.

Cf. JViruJda, xii. 1.

The

'bull,' vrishabha, is explained as

is

[rasd=rase)

the goat's milk.

Agni, and the liquor Sayana adds, " The goat i3

fire is

dedicated to Agni, hence the contact of its milk with

proper."

138
14.
l

RIG- VEDA SANHITA.

2 They know their own abode;

as calves with

their mothers, so they severally assemble with their

kin.
15.
3

(The

priests) minister in the

sky the sup-

porting (milk) to (Agni)

who
4

devours with his jaws

they minister
Varga xvii.

all

the food

to

Indra and Agni.

16.

The wind by means

of the sun's seven rays

milks the nourishing food and drink from the seven5 stepped one.

17.

Mitra and Varuna,

is

I take

the

Soma when
which
I,

the sun

risen

it is

medicine to the
in the place
7

sick.

18. Agni,

standing

the

Sdma
i.e.

Veda, II. 6. 3. 16. 2.

the cows come to the

Gharma

to be milked, as to their

stall.
3 4 5

Sdma
Or
This
is

Veda, II. 6. 3. 16. 3.

sioar

may

be taken, like

divi, as

" in the sky."

the literal meaning

of saptapadim, bnt

Sayana explains
is

personified in "the middle tone with gliding foot, sarpana-swabkdva-pdddm the cow that is milked into the gharma," mddhyamikdm vdcham gharmadhiig-rupendvasthitdm. (The thunder
it as is

which

often called the

mddhyamihd

vdch,

and we have in

i.

164. 28, 29

a similar comparison of the lowing cow, while being milked, to the cloud as
it

thunders while raining.)

The cow (soma-krayani)

which
and
it

is is

given as the price of the Soma, has to take seven steps,

considered to be vdch personified, see Taitt. Sanhita,

vi. 1. 7, 8.

The

St. Petersb. Diet, takes

alle Bediirfnisse

saptapadim as an epithet

oiisham urjam, "fur

6

geniigend."

Sayana explains ddade

as sw'iharoti,

"he

takes," unless

we

should read swikaromi.

7

Sc. the vMara-vedi or altar outside the enclosure.

SIXTH ASHTAKA
eager

FIFTH

ADHYAYA.

139

offerer,

choose as the spot for presenting the

the sky on every side with his blaze.
SfJKTA IV.

oblations,

fills

(LXXIII.)
is

The

deities are the

Aswins

the Rishi
;

Gopavana of the family

is

of Atri, or Saptavadhri

the metre

Gayatri.

1. Eise,

Aswins, on

my
;

behalf, as I prepare to varga

xvm.

sacrifice

yoke your car

let

your protection abide

near me.
2.

Come, Aswins, in your chariot which moves

;

quicker than the twinkling of an eye

tection abide near me.
3.

let

your pro-

Aswins, ye covered the hot

l
;

(fire)

with cold

(water) for Atri

let

your protection abide near

me.
4.

Where

are

you

whither are
?

you gone

whither have you flown like hawks

tection abide near me.
5.

Let your proye

If to-day, at some time,

in

some
let

place,

would but hear

tion abide near
6.

my

invocation,

your protec-

me.
are earnestly to be invoked in Varga xix.
closest

The Aswins
let

emergency; I enter into

friendship 2 with

them
7.

your protection abide near me.

for

Aswins, ye made a sheltering house

Atri

3
;

let

your protection abide near me.

Cf.

Rig Veda,

i.

116. 8.
i.

2 3

Cf. var. lect.,

and the commentary on

36. 12.
cell of

Sayana adds,

"When

being burned in the

the con-

secrated fire."

140
8.

RIG- VEDA SANHITA.

Te

stayed the

fire

from

its
;

fierceness for
let

Ami,

while he praised you acceptably

abide near me.
9.
fire's

your protection

Through

his praise of

you Saptavadhri
l ;

set the

flame-point (to his basket)

let

your protec-

tion abide near me.

10.
this

Come

hither, lords of
;

abundant wealth, hear

protection

my

invocation

let

your

abide

near me.
Vargaxx.
to

11.

Why is
as if

this (repeated invocation) addressed

you
12.

you were decrepit

like old

men ? 2

Let

your protection abide near me.

Aswins, your relationship

3
;

is t

common and ye

have a common kinsman

near me.
13.

let

your protection abide

Your

chariot,

Aswins, moves swiftly through

;

the worlds, through heaven and earth

tection abide near me.

let

your pro-

14.

Come
;

to us

with thousands of herds of

cattle

and horses

let your protection abide near me.

Cf.

Rig Veda,

v. 78. 5.
it,

Sayana explains

" as

we

see in the

world that an old man

is it

does not come, though often called, so too

3

with you."

Sayana's

Comm.

is

here ohscure, hut he explains the text as

meaning that the two Aswins were both born from the wife of the sun (sc. Vivaswat), who had assumed the form of a mare.
and the passage from the Brihaddevata quoted in the Comm.) He seems to explain the common kinsman as meaning
(Cf. vii. 72. 2

cither the sacrificial ladle or the rishi himself (cf. viii. 27. 10).

SIXTH ASHTAEA
15. Pass us not

FIFTH
let

ADHYAYA.

141

by 1 with your thousands of herds

;

of cattle

and horses

your protection abide

near us.
16.

The purple-tinted Dawn has appeared, the

2

mistress of the sacrifice

spreads her light; let your

protection abide near me.

17.

AswiNS, the splendidly-brilliant (sun cleaves

the darkness) as the

let

woodman with

his axe a tree

your protection abide near me.

3

18.

bold Saptavadhri, distressed by the enit

tangling and detaining (basket), 4 break through

as through a city
;

let

your protection (Aswins)

abide near me.

StfKTA V.

(LXXIV.)
first

The Rishi
had

is

Gopavaxa

the deity of the

twelve verses

is

Agni, of the last three the donation of king Seutakvan (who

offered

an aswamedha on the bank of the Parushn'i)

first,

the

metre of the
is

fourth, seventh, tenth and last three verses

fifth, sixth,

Anushfubh, of the second, third,

eighth, ninth,

eleventh, and twelfth Gdyatri.

1.

Food-desiring (priests, worship) Agni,

who

Varga XXI.
is

I have adopted this explanation of

md

ati

khyatam from

Sayana's

Comm. on
is

i.

4.

3.

He

here takes atikhyah as for

reject (or neglect) us," etc.

pratikhyah (pratydkhyah?), " do not

2

Ritdvari

sometimes explained as yajnavati, sometimes as

satyavati,
3

" truthful."
is

This

supposed to be addressed by Saptavadhri to himself,

to Saptavadhri.
;

or

by Gopavana
4

So Sayana

but krishnayd

bddhito visa

probably means

" distressed by the black people."

5

Sdma

Veda,

I.

1. 2. 4.

II. 7. 2. 12. 1.

142
the guest of
dress to
all

RIG-VEDA SANHITA.

mankind, beloved of many

1

I ad-

him

in your behalf a domestic

homage
is

with hymns, for the attainment of happiness

2.
2

(That Agni),

to

whom

clarified

butter

offered,

whom

men, bearing oblations, worship with

3
;

praises as a friend
3.

Jatavedas, the earnest praiser of his worshipper,

sends to heaven the oblations presented in the
4

who
4.

sacrifice.
5

We have

come

to that

most excellent Agni,

mightiest destroyer of the wicked, the benefactor of

men, in whose army (of rays) Srutarvan, the mighty

son of Eiksha, waxes great.
5.

(We

have come) to the immortal Jatavedas,

light across the darkness, well
offerings of ghi

who shows
Varga xxii.

worthy of

praise,
6.

and receiving the

That Agni,

whom

these crowding worshippers

to

honour with oblations, offering

lifted ladles.

him with up-

Duryam

is

explained by Sayana

(ii.

38. 5) as grihyam grihe

bhavam.

Should not the guhd hitam of the Comm. here he grihe

cf. vii.

or grihdya hitam "placed in, or suitable for, the house,"

1.11, grihebhyo
2
3

hita.

Sdma
Sdma Sdma

Veda, II. 7. 2. 12. 2.

is also

Mitram na

explained " like the sun."

12. 3.

*
6

Veda, II.

7. 2.

Veda, I. 1.2. 4. 9, but with

aganma

for

dganma, and

reading the second line as ya sma srutarvanndrkshye brihadan'ika

idhyate,

" who with

his host of rays is kindled in Srutarvan, the

son of Riksha."

SIXTH ASHTAKA

FIFTH

ADHYAYA.

143

7.

This

new hymn has been made by

us for thee, 1

joyful,

well-born Agni, glorious in deeds, un-

bewildered, beautiful, the guest (of

8.

man)

Agni,

may

it

be dear to thee, most pleasant

and most agreeable 2

well

praised

by

it,

do thou

wax
9.

great.

May

this

(hymn) the
battle.

rich source of wealth,

heap abundance on our abundance (with stores

from our enemies) in
10. (Worship), ye

won

men, the bright (Agni), who

fills

goes like a horse and

our chariots (with

spoil),

who

protects the good like Indra, and

stores (of

might ye ravage the

all their
4

by whose your enemies) and

his
Varga

wonderful (wealth).

1L
fier,

Agni,

Angiras,

whom Gopavana by

praise has

made

the especial giver of food,

XXIII

puri-

hear his prayer.

12.

thou

whom

the crowding worshippers praise

Sayana explains adhdyy asmadd

as

" has been borne (or con-

ceived) in us for thee," asmdsa dhritam abhut.

2

Sayana explains

chanishthd

as

atisayendnnavati,

"most

richly

endowed with food," but in

vii.

70. 2 he allowed in a

similar phrase the alternative rendering haman'iyatamd.

3

Sayana explains gam by gantdram,

" worthy

as in

i.

121. 9, and iv.

22. 8.
4
6

Lit.

to

be praised," panyam.

Sdma
It

V. I. 1. 1. 3. 9, but
;

with

tarn

and janishthad
cf.

and chanishthad
Gloss.

on the latter hard word

to

Benfey's

for yam Sama V.

would seem

mean " has gladdened."

144
for the

RIG-VEDA SANHITA.

obtainment of food, attend to them for the

1

destruction of their enemies.

13.

Summoned

before

Srutarvan, the son of

Kiksha, the humbler of the pride of his enemies,

(I stroke) with

my

hand 2 the heads of the four horses

(which he has given me), as (men stroke) the long

wool of rams.
14.

Four swift horses of that most mighty king,

to a splendid car, bear

yoked

me

forth to seize the

substance (of

my

enemies), as the ships bore

3

home

the son of Tugra.

15. Yerily I address thee,

great river Paru-

shni

waters, there

is

no mortal who gives horses

more

liberally than this

most mighty (monarch).

(LXXV.)
Angiras
;

StJKTA VI.

The Rishi

is

Viiujpa of the race of

the deity

is

Agni

the metre

is

Gdyatri.

Vara xxiv.

1-

Agni, like a charioteer yoke thy god-invoking

;

steeds
2.

seat thyself

first,

the invoker.

Divine (Agni), proclaim us to the gods as pro-

also

(as in v. 9) "in battle," vritratiirye. Sayan a reads vrikshd, which he explains kesavanti; but he gives another explanation, hastena, which might apply to

Or

the true reading mrikshd.

his

In

fact this

word seems
Petersb.

to suggest

supplied

verb unmrijdmi.
1st

The

St.

Diet,

takes
(for

mrikshd as the
mrikshdni), " let
3

person
stroke."
cf.

Sing.

Imperative of

mrahh

me

For Bhujyu's legend

Vol. I. p. 307.

" Vayah " birds

seems a poetical metaphor for " ships."

i

White Yajur Veda, 13. 37.


SIXTH ASHTAKA
foundry skilled
3.
1
;

FIFTH
all

ADHYAYA.
desirable things

145
;

assure to us

Since thou art truthful and worthy of sacrifice,

most youthful, son of strength and everywhere

honoured with
4.

offerings.
is

This Agni
2

the
is

lord of hundredfold

and
(the

thousandfold food; he
lord) of wealth.
5.

the head, the

seer,

Angiras, with the deities associated in the

invocation,

draw

this

offering

near thee as the

3

Elbhus
6.

(bend) the circumference of a wheel.

Virupa, with constant voice 4 address thy praise

5

Varga xxv.

to this well-pleased
7.

showerer (of blessings).

shall

What
by

strong

enemy

kine,

6 the help of the host of this

we overthrow, to win Agni of unliegemen of the

measured radiance?
8.

May

he not (forsake)

us, the

gods, as the milk-streaming cows (forsake not); the

kine abandon not a

9.

little (calf).

Let not the onset of any evil-minded adversary

as the

harm us
1

wave (overwhelms)

a ship.

Sayana explains vidushtaras as vidvattamdn an epithet of Agni, " thou most wise."
2

but

it is

really

Yajur V. 15. 21. Mahidhara takes murdhd with rayindm,

art the

" thou who

3

head

(or best) of wealth."

Cf. vii. 32. 20.

Sayana naturally takes nityayd vdchd

Sayana explains abhidyave here
is

as alluding to the

eternal nature of the hymns, utpatti-rahitayd vdchd mantrarkpayd.

5

as abhigatatriptaye

his

more

usual explanation
6

abhigatadiptaye.
as the rays.

Sayana explains " the host"

VOL. V.

146
10.
1

RIG-VEDA SANHITA.

Divine Agni,

men

utter thy praises for the

attainment of strength; by strength destroy the

enemy.
Varga xxvi.

11.

Agni, send us abundance of wealth to satisfy

;

our desires

giver of free space, grant us abundant

room.
12.
3

Leave us not in
;

this conflict as a bearer his

burden
foes.

win

for

us the plundered wealth of our

13. Agni,
terrify

may

thy plagues pursue some other to

14.

him Agni
5

increase our vigorous strength in battle.

especially protects (in battle) that praiser
4 he has attended.

or zealous sacrificer

whose

offerings

15.

Deliver us wholly from the hostile army,

shield those

in

among whom I am (lord). 16. We know thy protection, Agni, as of a father former times, therefore we (again) desire of thee
Sukta VII. (LXXVI.)

that happiness.

The RisJd

is

Ktteustjti of the race of

Kanwa

the deity

is

Indea;

the metre Gdyatri.

Var-axxvu.
1

I invoke

now for
1. 1. 2.
1.

the destruction of

my enemies

Sdma Sdma

Veda, I.

1.

II. 8. 1. 12. 1.

Veda, II. 8.

12. 2.

Sayana takes gavishti in

I have given
it

its

etymological sense as

gavdm eshandya.

a general

meaning.
3

Sdma Veda

II. 8. 1. 12. 3,

with ague for asmin.

It

Sayana explains vridhd avati as viseshena gachchhaU. rather means "Agni protects him with blessing."
i
5

Yajur Veda, 11. 71.

SIXTH ASHTAKA

FIFTH

ADHYAYA.

147
all

the wise Indea attended

by the Maeuts, ruling

cleft

by

his power.
2.

Indea, attended by the Maeuts, has

the

head of Yeitea with his hundred-jointed thunderbolt.

3.

Indea, increasing in might, attended by the

letting loose the

Maeuts, has torn Yeitea asunder,

waters of the firmament.
4.

This

is

that Indea,
1

by whom,

assisted

by the

Maeuts, yonder heaven

Soma.

was conquered, to quaff the

"We invoke with our praises the mighty Indea, accompanied by the Maeuts, the vigorous accepter
5.
2 of the residue of the oblation.

6.

With an
Indea,

ancient

hymn we

invoke Indea with

the Maeuts, to drink this Soma.

7.

Satakeatu,

showerer (of blessings),

_58

AA

111.

drink the

Soma

at this offering,

accompanied by the
with the Maeuts are
are offered to

Maeuts,
8.

invoked of many.
to thee

Thunderer Indea,
3

these /Sbma-libations effused,

they

thee in faith with recited hymns.

9.

Drink, Indea, with thy friends the Maeuts,

Sayana gives
actions,"

as alternative renderings of sivah this world," sarvam

"

all (sacri-

ficial)

and "all

harma yadvedam

sarvamjagat.
2

Rij'ishinam, the residue of the

soma

(rijisha)

being offered

at the tritiya or evening oblation.

3

Sayana explains manasd

as bhalctyd.

148
this

RIG-VEDA SANHITA.

Soma
2

effused on the recurring sacred days,

and

sharpen thy thunderbolt with (renewed) vigour.

10.

Rising up in thy strength, Indra, thou didst

shake thy jaws,

3

when thou

hadst quaffed the

Soma

pressed between the two boards.

11.

Let heaven and earth follow thee, Indra, as

thou smitest, when thou beatest down the Dasyu.

12. I

make

this sacrificial

hymn, reaching
is less

to the

eight points (of the sky) and rising to a ninth (the

sun in the zenith), though

mensions of) Indra.
4

it

than (the

di-

StJkta VIII.

(LXXVII.)
;

The Rishi and

verses

deity are the same

the metre of the

is

first

nine

is Gdyatr'i,

that of the tenth verse

Brihati and of the

eleventh
Varga

is Satobrihat'i.

xx ix.

1.

As soon

as

he was born Satakrattj asked his

mother,

Who

are the mighty,

who

are

renowned

Cf.

i.

86. 4. Divishtishu are

may
1.

also

mean "

in these solemni-

ties
2

which

means

to obtain heaven," cf. viii. 4. 19.

Sdma
Sdma

Veda, II. 3. 2. 9.
8. 39.

(Benfey, " schiittelst die Lippen

du.")
3

Yqjwr V.
Veda,

II.

3.

2.

9.

2,

with spardhamdnam adadetdm

as

for

krakshamdnam akripetdm.

Sayana takes ami akripetdm

it

anukalpayetdm.

Grassmann derives

from krap, "heaven and

earth longed after thee, as thou smotest, etc."

4

Sdma

V. II. 3. 2. 9. 3, with ritdvridham for ritasprisam.

Benfey takes ashtdpad'im navasraktim as referring to the metre of the hymn, " einen achtf iissigen Gesang, aus neun Gliedem bestehenden lieblichen web' urn Indra ich."
5

So too Grassmann.

Cf. viu. 45. 4.


SIXTH ASHTAKA
2.

FIFTH
my

ADHYAYA.

149

His strong mother answered,

1

Aurnavabha

and Ahisuva, be
shalt overcome.
3.
2

these,

son, the foes

whom thou
as

The

slayer of

Vritra dragged them along

3

spokes (are tied fast) with a rope

chariot wheel
;

in the

nave of a

he swelled in vigour, the slayer of

enemies.
4.

At one draught Indra drank

4
"

at

once thirty

lakes filled with Soma.

5.

In the realms (of the sky) where the foot finds

to

5 no resting-place, Indra shattered the cloud

bring

increase to the Brdhmans.

6.

Indra smote
That single

(rain)

from the clouds with hisVargaXXX.

far-stretched arrow, he secured boiled rice (for men).

7.

shaft

of

thine,

Indra,

which

Cf. viii. 32. 26.

Sayana explains nishturah

on

as

tava nistdraniydh

the

St.

Petersb. Diet, gives " die keinen Ueberwinder haben."

3

Cf. note

viii.

72. 8.
this verse in

Ydslca

comments on

Niruhta

v. 1 1

He

gives

the explanation in the text as that of the ceremonialists {ydjnikdh)

which applies the verse

the mid-day offering
to the fifteen days
;

to the thirty ulctha vessels presented at

the nairuMdh take the verse as referring

and nights in which the collected light of

the

moon

is

gradually absorbed.

Yaska

is

evidently uncertain

as to the

meaning of the word lednukd, which he explains in

with Indra.

several ways, either as a neuter plural agreeing with sardmsi, or

as a
5

nom.

sing, agreeing

The gandharva, Gandharvam.

Brahmahhyah.

150
thou makest thy
feathered.
8.

RIG- VEDA SANHITA.

ally, is

hundred-pointed, thousand-

Forthwith increased

(by our offerings),

do

thou,

mighty and
for

firm,

by that (weapon) bring

to

(wealth)
children,
9.

sustenance

us

thy praisers,

our

and our wives.

efforts
1

These gigantic far-reaching

were put

forth

by thee

thou didst fix them firm in thy

thought.
10.

The wide-traversing Sun, despatched by

all

thee,

brings (to the world)

createst)
;

these (waters which thou

cattle

he brings hundreds of
;

and

rice

boiled in milk
stealing boar. 2

it

is

Indea who

slays the water-

Chyautndni
;

is

generally explained
it

as

laldni,

"powers,"

" energies"

here Sayana takes

as referring to " the mountains,"

as the supporters or stays of the earth,

bhumeh

hila bacldhddhd-

randni (see var. led.),

2

cf. vii.

99. 3.

The

Scholiast offers

two

interpretations of this verse.

is

The

first,

that of the grammatical school (jiairukta),

given in the
is

text.

The sun

(here called Vishnu), as the bringer of rain,

said to bring the cattle

and food which the rain produces

the

"boar" vardha

is

one of the personifications of the cloud as

(cf.

smitten by Indra's thunderbolt

Nirukta

v. 4).

The mythoand their

is,

logical school (aitihasilca) take the verse

more

literally,

explanation

is

given in the Charaka Brahmana.

The legend
vi. 2. 4.

however, told more distinctly in the Taitt. Sanh.

It is

there related that " the personified sacrifice concealed itself from

the gods, and assuming the form of Vishnu, entered the earth.

The
of
it

gods, stretching out their hands, sought in vain to lay hold

;

but wherever

it

turned, Indra, outstripping

it,

stood in

SIXTH ASHTAKA
11. Far-darting

FIFTH
;

ADHYAYA.

151

is

thy well-made auspicious bow,

unfailing

is

thy golden arrow

thy two warlike

arms are ready equipped, destructively overthrowing,

1 destructively piercing.

StfKTA IX.

(LXXVIII.)
;

The Rishi and

deity are the same

the metre

is Gayatr'i,

except

in the last verse, 1.

where

it is Brihat'i.

(Accepting) our offering of

sacrificial viands,

Varga

xxxi.

front of

it.

It said to him,

'

Who
?
'

is

this that, outstripping

me,

always stands in front of

accessible places, but

me
art
it

He
?
'

answered,

'

I slay in in-

who
Then

thou
said

'I can bring out from

inaccessible places.'

to

him,

"

Thou
be

sayest that

thou canst slay in inaccessible places,

if this

so,

the boar

vdmamosha ( Vdmamusha in Ch. Br.) guards

prove thy

for the asuras,

behind

the seven mountains, the wealth which the gods must obtain
title

by slaying that

boar.'

Indra, seizing

up a

tuft

of darbha-grass, pierced those mountains and slew him.

Then

he said

to the sacrifice,

'

Thou

saidst that thou couldst bring out

from inaccessible places

out
all

bring him out from thence.'

It brought

the instruments of the sacrifice [according to the

Comm.
The

the altar, soma-jars, cups, etc.], and gave

them

to the gods."

legend of the Charaka only differs in making the boar hide behind

twenty-one stone
Schol.,

cities.

The seven mountains, according

to the

are the four dikshds or initiatory rites and the three

tipasads] the boar

vdmamosha ("stealer of precious things")

is

the personified ceremony of pressing the soma-juice.

The whole

legend appears to have arisen from the present passage and that
in I. 61. 7.
1

This

difficult verse is

explained in Yaska's Nirulda,

is

vi.

33

but his explanation of ridkpe chid rtduvridhd

very doubtful

and confused,

cf.

Prof. Roth's

Comm.

The

St.

Petersburg Diet,
in sweetness,"

explains the words "like

two bees delighting

taking ridu as for mridu,

sc.

the madhu or soma-juice.

152

RIG- VEDA SANHITA.

hero Ixdra, bring us thousands and hundreds of

cows.
2.

Bring us condiments, cows, horses, and

1

oil,

(bring us) with them precious

3.

golden (vessels).

resolute one, bring us

many ear-ornaments
di-

giver of dwellings, thou art renowned.

4.

There

is

no prosper er other than thou, no

;

vider of the spoil, no giver of boons

is

hero, there

no (leader) of the
5.

sacrificer other

than thou.

Ixdra cannot be brought low, he cannot be

overpowered,
Varsra XXXII

he hears, he sees

all.

6.

Unharmed he brings low

The

the wrath of mortals

ere

any one can reproach him, he brings him low.

belly of the Soma-di'inker, the eager slayer
is rilled

7.

of Yritra,
8.

by

the sacrificer's offering.

In thee,

drinker of the Soma, 2 are treasures

precious

stored,
gifts.
9.

and

all

things

and unblemished

To thee my

desire hastens, seeking barley, 3

cows and gold,

to thee it

hastens seeking horses.

Sayana explains mand by manan'tydni, the

it

St. Petersb. Diet,

takes
gold."
2

as

"a

vessel" or

"a weight,"
fjuva.

i.e.

"with

a weight of

Grassmann compares

i.e.

Soma, here applied to Indra, as possessing

it

it

(somavan)

or as identified with
3

after drinking

it.

generally.

Yava (Xed) properly means barley, but may be here used The St. Petersburg Diet, remarks sub v., that in the
still

Atharva Veda, and

more

in the

Brahmanas, yava and

is

vr'ihi

(rice) are the principal

kinds of corn, while rice

not mentioned

by name

in the

Pig Yeda.

SIXTH ASHTAKA
10. I take

FIFTH

ADHYAYA.

153
with

my
;

sickle also in hand, Indra,

fill it,

a prayer to thee

Maghavan, with
1

a handful

of barley already cut or piled.

Sukta X. (LXXIX.)

The Rishi

is

Kritxtt of the race of Bhrigit

is

the deity

is

Soma

the metre

Gdijatri, except in the last verse,

where

it is

Anushtubh.
1.

This all-creating Soma, obstructed by none,

' .

Varga

XXXIII.

the conqueror of the wise,

2.
(is to

all,

the producer of

fruit,

the seer,

be praised) with a hymn.

He

covers

what

is

naked, he heals

all

that

is

sick, the blind sees, the

3.

lame walks.
3

Soma, thou offerest us a wide shelter from the

foes.

wasting enmities wrought by our

4.

Rijishinf

by thy wisdom and might drive

of our oppressor from the heaven

away the enmity

and the
G.

earth.

The

petitioners seek for wealth, they attend

It

would appear

as if the field

were a barren one and the

poet sought from Indra a harvest which he had not sown.

2

Visivajit

and udbhid are

also the

names

of

two

special

Soma

ceremonies, and the

as the principal
3

Soma may be

addressed under these names

means of
5, 35.
it,

their accomplishment.
to take yantdsi as bhavasi;

Yajur Veda,

Sayana seems

Mahidhara explains
ties, etc.,
4

" thou the restrainer (yantd) from enmi-

thou art a wide shelter."

i.e.

thou

who

possessest the remains of the Soma, offered in

cf.

the third savana,

Taitt. Sanhitd, vi.

1. 6.

Rijishin

is

trans-

lated in the St. Petersburg Diet. " vorstiirzend, ereilend."

154

RIG-VEDA SANHITA.
(by thee)

the bounty of the liberal

the desire of the thirsty.
Vanja
6.

men pour

out

xxxiv.

(by
his

\ offerings)
v
.

(Soma) urges him on when the

.

sacrificer obtains

his old lost wealth,

life.
1

he lengthens out

unending

7.

Most gracious and conferring

and never

joy, void of pride

in thine acts,

failing, dwell,

Soma, auspi-

ciously in our hearts.

8.

Soma, cause us not to tremble, frighten us

not,

king

smite not our hearts with thy bright-

ness.
9.

When

in

my house I watch against the

king, drive

enemies

of the gods, then,

away those who

hate us,

is

showerer of blessings, drive away those

us.
2

who would harm

Sukta XI. (LXXX.)

The Rishi

Ekadtu, the son of Xodhas

is

the deity of the

first

nine verses

Ixdra., of the last the Devas; the metje is

Gdyatr'i, except in the last verse,

where

it is

Trishtubh.

fargaxxxv.

1.

Other than thee, Satakratu, I know no be;

stower of happiness
2.

Indra, do thou make us happy.

thou, the invulnerable,

who

hast always in

former times protected us for the battle, do thou,

Indra,

make us happy.
is

There

Sayana explains
but
it

no Comm. for this last clause. rnidhivah " effuser of the soma," somarasasya
seems more natural to take
it

sektah,
ii.

here as elsewhere (as

89. 7, of

8. 1.

of Agni) phalasya sektah, or (as

sektah.

vii.

Varuna)

kdmdndm

;;

SIXTH ASHTAKA
Director
of

FIFTH ADHYAYA.
worshipper,

155
art

3.

the

thou

the

guardian of the offerer

4.

help us mightily.
;

Indra, protect our chariot

it

though now

left

behind, set
5.

in the front,
sittest

thunderer.
still ?
1

Up,
;

why

thou

make our

chariot

the

first

our food-seeking

offering is near thee.

;

6.
is

Protect our food-seeking chariot &

;

everything
.

Varga

xxxvi.

easy for thee to do

7.

make us completely victorious.

3

Indra, he firm (in battle), thou art (strong as)

2

a city

to thee, the repeller (of enemies),

comes

this auspicious sacrifice, offered in

8.

due season.

Let not reproach reach us

is

far off is the goal

there

the wealth stored

may

our enemies be ex-

cluded.
9.

When
4

thou assumest
it
;

thy

sacrificial

fourth

name,

we

long for

then thou forthwith earnest

us as a protector.

the St. Petersburg Diet, takes

Here, as elsewhere, Sayana explains vdjayu by annam ichchhat " Grassit as " wettlaufend, eilig
;

mann
annam

renders

it

"
i.e.

giiterreich."

Sayana explains Sravas by

as usual,

havlrlakshanam.

The

clause

may

perhaps

mean "
2

the race

is

glorious and swift."

Or, according to another interpretation,

" be firmly settled

(in our sacrifice),

thou art the

fulfiller of desires,"

purakah hd-

mdndm
3

asi.
is

Nishkritam

here taken actively,

i.e.

Nishkartdram.

It

may
4

be also taken passively, "this auspicious sacrifice comes to

thy appointed (place)."

The

four

names
(i.e.

arc explained to be the nalcshatra or constel-

lation-name,

Arjuna, as connected with the constellation

156
10.

RIG- VEDA SANHITA.

immortal gods and

all

ye goddesses, Ekadyii

has honoured you (with his praise) and rejoiced you

(with his

Soma-offerings)
;

make

his

substance
acts

abundant

and may (Indra), who rewards pious

with wealth, come speedily in the morning.

ANUYAKA IX. ADHYAYA Y. Continued.

Sukta
I.

(LXXXI.)

The Rishi

is

Kusidin the son of

Kanwa

the deity

is

Indka and
;

the metre Gdyatri.

1.
*

Indra, lord of the mighty hand, do thou seize

for us

with thy right hand marvellous praise-ex-

citing (riches),
2.
2

worthy

to

be

seized.

We

know

thee the achiever of

many

great

deeds, the bestower of

many

gifts,

the lord of

much

wealth, vast in size, and full of protection (for thy

worshippers).
3.
3

Hero,

when thou

desirest to give, neither gods

nor

men can

stay thee, as (they cannot stay)

terrible bull.

Arjunyau or Phalgunyau?
it is,

see Satap.

Brahm.

ii.

1. 2.

11,

where

however, called the hidden

name, the revealed

1

name guhyam ndma), the hidden name, and the sacrificial name somaydjin.
1. 2. 6. 1.

Sdma

Veda, I. 2. 2. 3. 3; II.

Sayana supplies
saldamantam
stut-

dhanam "wealth," and takes kshumantam

yam.

as

Benfey takes grdbham (yrahandrham) as referring to the thunderbolt, " ergreife nun fur uns den donnernden, den Flammengrirf."
2
3

Sdma Sdma

V. II. 1. 2. 6. 2. V. II. 1. 2. 6. 3.

SIXTH ASHTAEA

FIFTH ADHYAYA.

157

4.

Hasten

hither, let us glorify

Indra the lord of

wealth, the self-resplendent, let none vex us

by

his

wealth.
5.

May

(Indra) sing the prelude,

1

the accompaniment,
is

may he

listen to

may he our hymn

sing
as
it

chanted

may

he,

endowed with wealth, accept

with thy right hand, and with
;

us favourably.
6.

Bring us
left

(gifts)

varga

thy

bestow them on us

exclude us not, Indra,

XXXVIII.

from wealth.
7.

Come

hither,

and bring

us, daring one,

is

with
pre-

thy resolute (mind), the wealth of him who

eminently a niggard amongst men.
8.

Indra,
is

give

us abundantly that wealth

is to

which

thine,

and which

be obtained by the

wise (worshippers).
9.

May

thy all-rejoicing riches speedily come

to

us; full
praises.

of desires,

men immediately

offer

their

i.e.

let

him

act as the prastotri

and the vpagatri;

see Prof.

for the

functions of these assistants at a

Ait.

Saman

Haug's

notes,

Brahm.

iii.

23;

vii. 1.

158

RIG- VEDA SANHITA.

SIXTH ADHYAYA.

MANDALA
ANTJYAKA

YIIL

Continued.

IX. Continued.

StfKTA II.

(LXXXII.)
same
as in the pre-

Tlie Rishi, the deity, and the metre are the

ceding hymn.

1.

Hasten, slayer of Yritra, from afar or from

to

nigh,

the exhilarating (#0?#-libations) in

the

sacrifice.
2.

Come
;

hither, the strong intoxicating

Soma
it

is
it.

effused
3.

drink, since thou art boldly devoted to

Eejoice thyself with this food,

may

forth-

with avail to (quench) thy foe-restraining anger,

may
4.

it

produce happiness, Indra, in thy heart.

thou

who hast no enemies, come hither; thou art summoned from the resplendent heaven to the hymns at this our rite near at hand in this world
illumined (by the sacred
fires).
1

It

would be more obvious

to take

upame rochane

divah,

with

the St. Petersb. Diet., as

"in the highest splendour

of heaven."

Sayana, however, takes divah as swatejasa dipyamdndd dyulohdt,

11

from the world of heaven illumined by

its

own

splendour,"

i.e.

by

the deities residing there; rochane as agnibhir dipyamdne loke,

as samipe 'smadiye yajne cha.

and upame

SIXTH ASHTAEA

SIXTH ADHYAYA.

159

5.

Indra, this Soma, effused for thee by the stones

is

and mixed with milk,

fire) for
6.

offered auspiciously (in the

thy exhilaration.

Indra, hear with favour

my

call;

be present

Vargaii,

at the

drinking of this our libation mixed with

milk, and be satisfied.

7.

Whatever Soma has been poured

1

into the cups

and the bowls

the sovereign. 2
8.

for thee, drink

it,

Indra,

thou
3

art

"Whatever Soma

is

seen

in the vessels
it,

like

the

moon

(reflected) in the waters, drink

thou
with

art the sovereign.

9.

Whatever Soma the hawk 4 bore

having won
it,

for thee

its feet,

till

then inviolate, from the

it,

(guardians of the) upper worlds, drink

the sovereign.

thou

art

The Soma-libations
i.e.

are poured from

two kinds of

vessels, the

chamasas,
cf.
2

cups, and the gralias, or saucers (here called chamu),

Haug,
3

Ait. Br. transl. p. 118.

I. 2. 2. 2. 8.

Sama Veda,
i.e. it is

thus seen in the eight grahas.

Sayana gives another

interpretation of apsu "in the waters" as antarikshe "in the

sky," nirmalatayd, the

purity.
i

Soma being

likened to the

moon

for its

This alludes to the legend given in the Taitt. Sanhita,

Ait.

vi. 1.

(cf. also

Brahm.
the

iii.

25-27), which

tells

how

the Gayatri as

hawk brought

Soma from heaven.

The

portions

which
midday

she seized with her feet became the morning and the
libation, that

which she seized with her

bill

became the evening

libation.

160

RIG-VEDA SANHITA.
HI. (LXXXIII.)
same
as in the preceding

StfKTA

The Rishi and metre

are the

hymn; the

deities are the

Yiswe devIh.

1.

"We

solicit that

mighty protection of the desire-

raining deities in our

2.

own

behalf, for our

own

help.

May

those (deities)

Varuna, Mitra, and Arand

supremely wise

yaman, be ever our

helpers.
3.

allies

Charioteers of the sacrifice, do you conduct us

through the many wide-spread (forces of our enemies) 2

as in ships across the waters.

Be wealth ours, Aryaman, wealth worthy be praised, Varuna; it is wealth which we ask.
4.
5.

to

Mighty

in wisdom, repellers

of enemies,

ye

are the lords of wealth; be not

mine the wealth,

Adityas, 3 which belongs to

6.

sin.

Bounteous

deities,

whether we dwell at home

4 or go abroad on the road,

we invoke you

only to be

nourished by our oblations. 5

Sama Veda,
If

I. 2. 1. 5. 4.
is

Sayana's comm.

not quite clear, but I have taken

it

as in

ii.

27. 7.

we omit

the words no 'smdn (found only in B.) and

take nah for asmdkam, his interpretation will run, " conduct our
(sacrifices) to

completion through the

many wide-spread

(forces

of our enemies)."
3 4

I think that na

is

omitted in the

Comm.

before prdpnotu.
at

The

Schol. explains this,

etc.,

"whether we remain

home

to

perform the agnihotra,

fuel, etc."
5

or go forth in the roads to collect

Or "

to enrich us

with wealth."

SIXTH ASHTAKA

SIXTH

ADHYAYA.

161

7.

'Come

to

us,

Indra, Vishnu, Maeuts, and

2 Adityas, from the midst of these your brethren. 8. Bounteous (deities), we forthwith proclaim

aloud that brotherhood of yours in your mother's

womb,
9.

(first)

in
3

common
(deities)

union,

then as born in

diverse manner.

Bounteous

with Indra as your

;

chief,

be present here in your radiance

I praise you.

again and again

SrkxA IV. (LXXXIV.)

The

deity

is

Agni

the Rishi

is

Usanas the son of Kavi

Gdyatri.

the

metre
1

is

I praise

as a friend,
2.
5

Agni your most beloved guest, dear who brings wealth as a chariot 4
the gods have set like a wise seer in

Varga v.

Whom

a twofold function
1

among

mortals.
2

Yajur Yeda,
This alludes

33, 47.
to a
is

Sc. Ultra, etc.

vi.

legend partly given in Taitt. Sanbita,

5. 6.

There Aditi

represented as offering a certain offering to

the gods, and as conceiving four of the adityas on eating the re-

mainder which they gave to her.

Thinking to conceive a stdl

nobler offspring, she next eats the whole of the second offering
herself,

but she only conceives a barren egg.

She then

offers

the third offering to the Adityas

and conceives Vivaswat.

But
as

this legend says nothing of the birth of

Pushan and Aryaman

alluded to in the Scholiast.

4
5

Sama Veda, Sama Veda,

I. 1. 1. 1. 5.

II. 5. 1. 18. 1.

II. 5. 1. 18. 2, reading

prasamsijam and

iti for

praclietasam and adha.

6

Agni's two functions are the Garhapatya and Ahavanfya

or it

fires,

may

refer to his offices connected

with the

sacrifice in

heaven and earth.

VOL. V.

162
3.

BIG-VEDA SANHITA.
Ever-youthful
(Agni), protect

thy

offerers,
1

hear our praises, aud thyself guard our offspriug.

4.

Divine Agni Angiras, son of food, 2 with what

voice (shall I utter)

my

praise to thee, most excel3

lent scorner of enemies ?

5.

Son of strength, what worshipper's

(offerings)

shall

we

present to thee with devoted mind, and

i

when
VargaVi.
6.

shall I utter to thee this praise ?

Cause
6

all

our praises to bring to us excellent

dwellings and abundance of wealth in food. 5

Whose many offerings dost thou gladden, Agni, thou who art the lord of the house, 7 and
7.

whose praises bring wealth of kine

8.

They keep him bright

for glorious deeds, the

in their houses, (Agni,)

famed

mighty one who presses

forward in battles.
1

SamaVeda,

II. 5.

1.

18. 3.

Yajur Veda,

13, 52.

Benfey

takes the last clause

"bewahre uns und unsern Spross," which

an alternative rendering.

Mahidhara
2

also gives as

Sayana here as elsewhere gives the alternative rendering

sacrificial offering."

" grandson of the

3

SamaVeda,

II. 7. 2. 6. 1.
viii.

For a

different explanation of

vardya manyave see

4

82. 3.

Siima Veda, II.

7. 2. 6. 2.

Benfey translates
?

Jcasya

manasd

yajnasya " mit welcher Feier Ersinnung

5
6

"

Soma Veda, Sama Veda,

II. 7. 2. 6. 3.
I.
1.

1.3. 14, with parinasi and satpate for

parinasah and dampate.

7

Sayana takes dampate

garhapatya
fire,

as jdydpatisivarupa, since
cf. viii.

Agni abides

in the

but

69. 16.

The

last clause

may

mean " whose

of kine."

praises are heard in the rite

which brings wealth

STXTH ASHTAKA

SIXTH ADHYAYA.

163

He who dwells at home with all-efficient protections, whom none can harm, but who himself
9.

harms

(his enemies),

he, Agni, (thy worshipper,)

offspring.

waxes strong with heroic

Sukta Y. (LXXXV.)

The

deities are the

Aswins
;

the Rishi the metre

is
is

Krishna
Gdi/alri.

of the family

of 1.

Anglras

Nasatyas, Aswins, come ye to

my

invocation, Varga vn.

that ye
2.

may
ye

drink the exhilarating Soma.

Aswins, hear this

my hymn,

this

my

invoca-

tion, that
3. fices,

may
may
who

drink the exhilarating Soma.

rich in sacri-

Krishna invokes you, Aswins

that ye

drink the exhilarating Soma.

4. Leaders (of all), hear the invocation of

Krishna,
drink

the hymner,

praises you,

that ye

may

the exhilarating Soma.

5.

Leaders, give to the sage

unassailable dwelling, that ye

hilarating Soma.
6.

who praises you an may drink the exVarga viii.

Aswins, come

to the

house of the offerer who

drink the exhilarating

thus praises you, that ye

may

Soma.
7.

Ye who

possess showering wealth,

yoke the

ass to

your firmly-built chariot, that ye

may

drink

the exhilarating
1

Soma}
but

Yajur Veda,

11. 13, has part of this verse,

much

of

it is

quite different.

Sayana takes the verse

the sacrificer and his wife.

as

addressed to the

Aswins, Mahidhara as addressed to the adhwaryu priest and the

sacrificer, or to

164
8.

RIG-VEDA SANHITA.

Aswins, come hither with your three-seated

triangular car, that ye

may

drink the exhilarating

Soma.
9.

Nasatyas,

Aswins, hasten

quickly

to

my

praises, that

ye may

drink the exhilarating Soma.

Sukta VI. (LXXXVI.)

The

deities

are the same;

the Rishi

is

Viswaka the son of

is Jagat'i.

Krishna, or Krishna himself; the metre

Varga ix.
1.

Dasras, physicians, sources of happiness, ye

2 both were (the objects) of Daksha's praise; Viswak now invokes you for the sake of his son sever not
;

our friendships,
gallop hither).
2.

but fling loose (your reins and

How
!

Yimanas once praised you, and ye gave

him understanding for the attainment of excellent Yiswaka now invokes you for the sake of wealth
his son
;

sever not our friendships, but fling loose

(your reins and gallop hither).

3.

Gladdeners of many, ye have given to Vish-

For trivandkurena

cf.

i.

34.

i.

47. 2

viii.

22. 5, etc.

Sayana continually
it

vacillates in his interpretation; here

he takes

as trijriialakdsamghatitena,

" compacted of three pieces."

He

also gives as a second interpretation of trivrita

"defended by

three sets of plates.''

2

This seems to allude to the thousand riks uttered by Daksha

Prajapati,
i.e.

or

the A'swina Sastra, which was

i.

won by

the

Aswins
3

in a race, see

116. 2 (Coram.) and Ait. Brahra.

iv. 7.

Sc. as worshipper

and the object of worship.

SIXTH ASHTAKA

SIXTH

ADHYAYA.

165

napu

this prosperity for the attainment of excellent

;

wealth
his son

Viswaka now invokes you

for the sake of

sever not our friendships, but fling loose

(your reins and gallop hither).

4.

We

summon
afar off

that hero 2 to our protection, (the

enjoyer) of wealth, the possessor of the

Soma* who

now dwells
ships,
5.

and whose

hymn
;

is

most pleasing

(to the gods) like his father's

sever not our friend-

but fling loose (your reins and gallop hither).

The sun-god by truth extinguishes

;

his

beams

(in the evening)

he spreads abroad (in the morn;

ing) the horn of truth

truth verily overcomes the

;

might of the eager assailant

our
friendships,

therefore

sever not

but fling loose (your reins and

gallop hither).

This

is

the

name

of the rishi's son or grandson.

for the presence of his absent son Vishit is

The Rishi here prays

The

napu.

Schol. only adds in explanation that "

for the

son to protect the father."

3

Rijishin

is

generally an epithet of Indra and

as here, "possessor of the stale

is

always exrij'isha
i.

plained by Sayana
(cf. iii.

Soma"
as

32.

36. 10, etc.); but there is a

word

rijisha in

32.

6,

applied to

Indra, which Sayana there explains

"enemyThe

repelling," and rijishin

St.

must have some such meaning here.

it

Petersburg Diet, always explains

in the

Rig- Veda as

" vorstiirzend, ereilend."

4

Sayana takes the stanza

as a praise of truth, satya-prasamsd.

He

seems to explain the verse as implying that as the sun

swerves not from his appointed course, and as truth or adherence

to right conquers earthly foes,
so

the Aswins must

fulfil

the

duties of ancient friendship and hear the rishi's prayer.

166

RIG- VEDA SANHITi.

SiJkta VII.

(LXXXVII.)
is

The

deities are the

Aswins

the Rishi

Dyumnika

the son of
;

Vasishtha
the metre
Varga x.
1.

or

Pkiyajiedha of the family of Anglbas or Krishna

is

Prdydtha.
is filled

Aswins, your praise

with plenty
;

as a

well (with water) in time of rain

it is

hasten hither
it is

especially dear to the

;

Soma when
2

effused

in the brilliant (offering)

as

drink, leaders (of rites),

two Gauras (drink)

2.
3

at a pool.

Drink, Aswins, the exhilarating [Soma) as

(into the vessels),
sacrificial grass
;

it

drops

seat

yourselves, leaders,

on the

rejoicing in the house of

4 the worshipper, drink the sacred beverage with the

oblation.
3.

The worshippers

have invoked you with

all

i.e. it

brings abundance to the worshipper.

(In 89.

2,

dy-

umn'i

is

explained " glorious.'')

as for Di/umniko,

Another interpretation takes

is

Dyumni
2

"Aswins, Dyumnika
taken
for the

your praiser."

Cf. viii. 4. 3.

Gharma may

also be

earthen pot called mahd-

v'tra,

and signify the milk boiled in

Literally " in the house of the
is as

it.

"Drink, Aswins, the

" manusho durone,

exhilarating (Soma) and the milk."

4

man

i.e.

the sacrifice which

5

home

to the deities, cf. v. 76. 4.

lives together

Or

this clause

may mean "protect our

"those whose
it

with

our wealth."
6

Priyamedhdh,

literally

sacrifices are acceptable."

The commentator
Priyamedha
(viii.

also

suggests that

may

refer to the Rishi

G8. 69), the plural being used as honorific.

SIXTH ASHTAK.l

SIXTH ADHYAYA.

67

your protections

l
;

come

in the early mornings to

the dwelling of him

who has
(by

clipped the sacred

all

grass, to the offering loved

4.

the gods).
sit
;

Aswins, drink the exhilarating Soma,

sacrificial

down

in

your radiance on the

grass

waxing

strong (through the libation), come from heaven to

our praises, as two Gauras to a pool.

5.

Come, Aswixs, with your glossy steeds

Das-

ras, riding in golden chariots, lords of

good fortune,

upholders of truth, drink the Soma.

6.

We, your

wise praisers, invoke you to the

sacrificial

enjoyment of the

viands

come quickly,

Daskas, at the sound of our praise, Aswins, graceful

in

your movements, abounding in mighty deeds.

Sukta VIII. (LXXXVIII.)
Indra.; the Rishi

The deity is

is

XodhAs
is

of the family of Gotama.;

the metre
1.
2

Prdgdtha.

We offer
(0

praise with our

hymns,

as

cows (low)

Varga xi.

to their calf in

the

stalls,

to that

handsome Indra of

yours,

priests), the

overcomer of enemies, who

4

rejoices in the excellent

1

beverage.
prayers for
all desir-

Or

visivdbhir iitibhih

may mean "with

Sanaa Veda,

able blessings."
2
3

Yajur Veda, 26.

11.

I. 3. 1. 5.

4; II.

1. 1. 13. 1.

Sayana takes swamreshu in

v. 4) to

this sense, but

also

he quotes Yaska
(Cf.
'

(Nu\

show that the word may

mean " days."

it
'

Prof. Roth's note in his edition, p. 56.)

Sayana takes

as

'

days

in the first clause,

" we praise thee in the days," and

stalls' in

the second.
4

I take vasoh, or rather the gloss vdsai/iluh, as

Sayana explains

it

in vi. 16. 25.

168
2.

RIG-VEDA SANHTTA.

We

solicit

the radiant

bounteous (Indra),

surrounded by powers as a mountain (by clouds),

the supporter of many,
for
2

(we
fold.

solicit

him) speedily

renowned

food, rich in cattle,

and multiplied an

hundred and a thousand

3.

The

vast firm mountains

cannot

stop

thee,

Indra,

whatever
thine
;

wealth thou wouldst give to a

I,

worshipper such as
4.

none can hinder thee therein. 4

By

exploits

and
all

might

thou

art

warrior

thou overpowerest
;

beings by thy deeds

the Gotamas have

and prowess
6

this

hymn which

made, 5 causes thee

5.

to turn hither for their protection.

Indra, by thy might thou extendest beyond

Sama Veda,

II. 1. 1. 13. 2.

2 3

Or " to be fed by the offerings of many," purubhojasam.

Sayana's explanation of kshumantam
it

is

not clear, but he

seems to take

as

"causing praises by means of the children

which

it

will produce," sabdavantam, anena

putrddiham
ii.

lalcshyate,

stotrad'ini

hurvdnam.

Kshumantam vdjam

occurs in

1.

10; 4. 8

and

is

there explained sabdavantam

it

h'irtimantam.

(Grassmann
in-

explains

as

'

nahrungsreich.')

Sayana adds that another

the adjectives
I. 4.
1. 1. 4.

terpretation of the verse takes all

as

agreeing

with vdjam.
5

Sama Veda,
ajijanan.

This seems the obvious meaning of the words d tivdyam

arJca

utaye vavartati
eternity of the

yam Gotamd

But Sayana, holding the

" this

Veda, explains the

line,

hymn

(or this

praiser) brings thee hither for their protection,

whom

they have

made manifest (in their sacrifice)." 6 Sama Veda, I. 4. 1. 2. 10, but with yo, sadobhyas, and ati viswam for hi, antebhyas, and anu swadhdm ; agreeing in the last
clause with
i.

81. 5.

SIXTH ASHTAKA

SIXTH

ADHYAYA.

169

the limits of heaven, the region of the earth cannot

contain thee
6.

deign to bring us food.

None can hinder thy bounty,

thou givest wealth to thy votary
;

Maghavan,
most
liberal

when
ment

sender (of wealth), listen to our praise for the attainof food.
StfKTA IX.

(LXXXIX.)
Xeimedha and Purumedha
first

The

deity

is

the same; the Rishis are

of the family of

Ajranus
fifth

the metre of the

four verses

is

Prdgdtha, of the
JDrihat'i.

and sixth Anushtubh, and of the seventh

1.

Priests, sing to Indea the most sin-destroying

Varga

xn.

Brihat Saman? by which the upholders of truth

produced the divine
2.
4

all- waking

luminary

for the god.

offer

Indra, the destroyer of those

who

not

praise, has driven

come

glorious

away the malevolent 5 and has beIndra of mighty splendour, lord

6

of the troops of Martjts, the gods press thee

for

thy friendship.
1

Yajur Veda, 20.

This
is

30.

Sama Veda,

I. 3. 2. 2. 6.

2
3

a certain Saman, but here

it

means a mighty hymn.

meaning

That

is,

the Viswe devah produced the sun for Indra by

means of the Brihat Saman.

that they produced Indra's
4 5

Mahidhara takes

it

as

own wakeful

radiance thereby.

Yajur Veda,

33. 95.
as 'injuries' or 'the injurers,' sc.
it

Sayana takes alhisastih

enemies. Mahidhara, as usual, takes

6

as 'calumnies,' abhisdpdn.

Sayana explains yemire by (warn niyachchhanti, but Mahi(cf.

dhara more correctly preserves the middle meaning

V. 32. 10),

"the gods anxiously devote themselves to win thy friendship,"

Cf.

Sayana's

own

explanation in

viii.

98. 3.

170
3.

RIG- VEDA SANHITA.

Priests, utter forth

;

the

hymn

to

your great
1

Indra

let Satakrattt, the slayer of Vritra, smite

Vritra with
4.

his

hundred-edged thunderbolt.
is

Daring-souled (Indra), there

thee,

abundance of
us; let our

food with

boldly bring

it

to

mothers
earth
5.
;

(the waters) impetuously spread over the

all,

smite Vritra, and conquer

Maghavan, who

hast none before thee,

when

thou wast born for the slaying of Vritra, then thou

didst spread abroad the earth, then thou didst prop

up the heavens. 3 6. Then was the

too the joyous

sacrifice
;

produced
4

for thee,

then
all,

hymn

then didst thou surpass

whatever has been or will be born.

7.
5

In the immature (cows) thou producedst the

6

mature
heaven.

(milk), thou causedst the sun to arise in

(Priests), excite

(Indra) with your praises

Yajur Veda, 33. 96.

Sama Veda,

I. 3. 2. 2. 5.

The waters
ii.

are called mothers from the passage in the Taitt.

earth,

Up.

1,

"from the waters comes the

food,

from the earth the

plants,

from the plants

from

food

semen, from semen

man."
3
4

Sama Veda, Sama Veda, Sama Veda,

Cf.
i.

II. 6. 2. 19. 1. II. 6. 2. 19. 2.

II. 6. 2. 19. 3.

62. 9.

Sayana here repeats the legend of the Panis and the stolen

cows of the Angirasas.

The

rishis

implored Indra for help, who,

seeing that the stronghold of the Asuras was enveloped in thick

darkness, set the sun in the sky to dispel
it.

SIXTH ASHTAKA
as

SIXTH ADHYAYA.
x ;

171
(sing)
to

meu

heat the Gharma with

the acceptable

Sdman -hymns Brihat- Sdman to him who

is

be

honoured by song.
SuXTA X. (XC.)

The
1.
2

deity and Rishis are the same

the metre

is

Prdydtha.

who is to be invoked in all VargaXiil. ^battles, regard our hymns and our libations, he, the slayer of Vritra., who crushes the mightiest 3 (foes), who is worthy of his praise. 4 2. Thou art the chief giver of wealth, thou
Indra,

May

art truthful

and makest thy worshippers rulers

worthy of
5

we

solicit (blessings)

thee, lord of vast riches,

mighty son of strength.

Por the ceremony of heating the Mahavira or Gharma

pot,

used in the Pravargya ceremony, see Prof. Haug's Ait. Brahm.

vol.
ii.

p. 42.

The Saman hymns repeated during

Brahm.
i.

the heating

are given in Ait.

2

21.
7
;

Sama Yeda,

I. 3. 2. 3.

II. 7. 1.2. 1,

hut with Indra and

its

adjectives in the accusative for the nominative,

and bhushata

for bhiishatu, i.e.

3

"

(priests)

honour Indra, etc."

1.

Paramajydh
is

also occurs in viii.

30.

Sayana's

first
is

ex-

planation
excellent

inadmissible, " he whose bowstring fjyd)

(cf.

most

(paramd)"

Wilson's transl. vol.

iv. p.

217); but

he adds another, taken in the

root jyd, to

text, rightly connecting it

with the

which he gives the sense of himsd.

*

(Benfey in his
'

Diet, connects this root in the sense of

/3/a, /3cdo).)

overpowering
it

with

The

St.

Petersburg Diet, explains

"die hochste

Obergewalt habend."

Sama Veda,

II. 7. 1. 2. 2.

Sayana obscurely explains

this

phrase,

" son of strength,

172
3.

RIG- VEDA SANHLTA.

Indra,
1

who

art

the object of hymns, unex-

aggerated praises are offered by us; lord of bay

steeds, accept these fitting

hymns, 2 which we have

meditated for thee.

4.
self,

Thou
thou
3

art truthful,

Maghav an unhumbled thyhumblest many enemies; most mighty

;

thunderer, cause wealth to meet thy worshipper.

5.

Thou, Indra, lord of strength, art the glorious

offered

possessor of the

Soma

alone

with (thy

thunderbolt), that protector of men, thou smitest

the enemies that none else could oppose or drive away.

6.
4

Living one, 5 who possessest supreme know-

ledge,

we

verily ask thee for wealth as though

;

it

were an inheritance
is

thy abode (in heaven), Indra,

6
;

vast like thy glory

may thy

blessings

fill

us.

because produced as the cause of strength, in order to destroy

enemies"

(cf viii. 92.

14).

This strength, or victory through

strength, is the final cause of his production or manifestation

by

the rite
'

and the
'

final cause

being then taken for the

efficient,

strength
1

may
na

thus be called the father.

is

Anatidbhutd

an obscure word

Sayana explains

it

sarvdn

alikramya

The
it
2
3

St.

indragunavydpakdni yathdrthabhutdni. Petersb. Diet, explains it " uniibertroffen," and derives

bhavanti,
alliterative reference to adbhuta.
i.

from atibhuta with an

Yojana
is also
I.

explained by Sayana as stotra in

3. 2. 1.

88. 5.

Sama Veda,

6;

II. 6. 2. 12. 1,

but with savasas

patih for -pate, purv anuttas for anuttd, and charshaiiidhritih for
-dhritd.
5
6

Sama Veda,

II. 6. 2. 12. 2.

Asura
This

is

explained balavan prdnavan.

is

Sayana' s interpretation, following Yaska, Nir.

it

v.

22.

More probably

means "thy protection

is

as a vast cloak,"

or "hide," see Prof. Ruth's note in his edition.

SIXTH ASHTAKA

SIXTH

ADHYAYA.

173

SUKTA XI. (XCI.)

The

deity

is

the same
is

the Rishi

is

ApAlA the daughter

of Atri
first

the metre
verses,
l

Anushtubh, with the exception of the

are Pankti.

two

which

1.

A.

young woman going

to

the water found

Va, a

XIV

Sayana quotes a legend from the Satyayana Brahmana

to

illustrate this

hymn.

Apala the daughter of

skin,

Atri, being afflicted

with a disease of the

she

was repudiated by her husband;

hermitage,
to bathe,

returned to her father's

and there practised

intending to

penance.

One day she went out

and
as she

make

Soma Soma

offering to Indra,

was returning, she found some

as
it

plants in the road.

She gathered them and ate them

she walked.

Indra, hearing the sound of her jaws, thought

of the

was the sound

whether there

Soma stones, and appeared to her, asking were any Soma stones bruising there. She exShe

plained the reason of the sound, and Indra turned away.

called after him, "

why

dost thou turn

house to house to drink the

away? Thou goest from Soma, now then drink the Soma
She then

ground by

my

teeth

and eat

fried grains of barley."

added, without paying him respect, " I

art Indra, but if thou comest to

know
was

not whether thou

my

house I will pay thee due

it

honour."

Peeling however sure that

really Indra, she

addressed the latter half of the third verse to the

Soma

in her

mouth.

Indra then, falling in love with her, drank the

Soma

as

she wished.

She then triumphantly exclaimed

(v. 4)

"I have
father's

been repudiated by

my

husband and yet Indra comes to me."

Indra then granted her a boon and she thus chose, "

my

head
hair
;

is

bald, his field is barren,

and

my

body

is

destitute of

make

these things grow."

legend,
cf.

Indra granted the three boons.

Tor

this

hymn and
p.

Prof.

Kuhn
ib.

in Indische Stud.

i.

pp. 118, 119, and Prof. Aufrecht,

iv.

1-8;

Grimm,

in his

Deutsche Myth.

1118-21, and Norddeutsche Sagen, p. 443.

174

RIG-VEDA SANHITA.
in the path
as she carried

Soma

it

home

she said,

I will press thee for

Indra, I will press thee for

Sakra.
2.
2

Thou who

goest from house to house a hero

bright in thy splendour, drink this

Soma

pressed by

my

teeth, together

with fried grains of barley, the

karambha* cakes, and hymns.

3.

We

wish
4

to

know

thee,

but here we know

thee not.

Soma, flow forth

for

Indra

first

slowly,

then quickly.
4.

May

(Ixdra) repeatedly make us powerful,

may he do abundantly for us, may he repeatedly make us very rich often hated by our husband and forced to leave him, may we be united to Indra.
;

5.

These three places,

to

grow,

my
body.

do

thou cause them

all

father's (bald) head, his (barren) field,

and
6.

my

This

field

which
5

is

our (father's), and this

my
all

body, and the head of

these bear a crop.
7.

my father,

do thou make

Thrice,

Satakratu, didst thou purify Apala,

by Apala,
Indra comes up and questions

This verse

is

said

as

her.
2 3

Apala says

this as

Indra turns to depart.

A
;

mixture of
is
it

fried barley

meal and butter or curds.

This
but

Sayana's explanation of the words sanair iva sanalcair

is

iva

better to translate them, with Prof. Aufrecht,

" allmahlig und allmahliger tropfe."

5

Lit.

"make them

all

hairy" romasdni.
tumet."

Cf. Propertius, iv.

2. 14,

"et coma

lactenti spicea fruge

SIXTH ASHTAKA

SIXTH ADHYAYA.

175

in the hole of the chariot, in the hole of the cart,

and in the hole of the yoke, and thou didst make

1

her with a skin resplendent like the sun.

SlJKTA XII. (XCII.)

The

deity

is

the same

the Rishi
;

is

Srutakaksha
is

or Sukaksha.

of the race of Anglras

first verse,

the metre

Gdyatri, except in the

where

it is

Anushtubh.

Sing, priests, that Indra,

who

drinks your

Varga xv.

offered

beverage,

the
3

foe-subduing

Satakratu,

most
2.

liberal of
4

men.

Proclaim that deity as Indra,

by many, who is praised songs and renowned as eternal.

3.
5

who is invoked by many, who is worthy of

all to rejoice,
6

May Indra who

causes

be the

his chariot, the narrower hole of the cart,

Sayana says that Indra dragged her through the wide hole of and the small hole of the

yoke, and she cast off three skins.

The

first

skin became a hedgeI suppose,

hog, the second an alligator, the third a chameleon.

with Prof. Aufrecht, that the hole or space of the chariot and
cart represents the opening

between the four wheels

the hole of

the yoke seems to

me

to

mean the opening through which the

II. 19.

animal's head passed, corresponding to Homer's Qvykr),

406.
2
3

Sama Veda,
Or "
to

I. 2. 2. 2. 1

II. 1. 2. 1. 1.

be most honoured of men."

4

Mamhishtha charshaniII. 1. 2.
for
1. 2.

ndm.
5

Sama Yeda,

Sama Veda,

II. I. 2. 1. 3,

with mahondm
all to

mahdndm.
cf. ii.

Nrituh=nartayitd, " he who causes

dance,"

22.

4.

Sayana gives another explanation as " bringer

thy votaries."

(net a) of kine
it

to

The

St,

Petersb.

Diet, renders

" lebhaft,

beweglich."

176

BIG- VEDA SANHITA.

giver of plenteous food to us

may

he, the mighty,

bring us (riches) up to our knees.

4.
1

Indra, the handsome-jawed, has drunk of the

dropping Soma-hevevage cooked with barley, (the

offering) of
5.

Sudaksha 2 assiduous

in sacrifice.

Loudly praise that Indra that he may drink

the Soma,
Varga xvi.

it is

this

which gives him strength.

its

6.

The god, having quaffed

exhilarations,

by
all

the strength of the divine {Soma) has conquered

worlds.
7.
3

Bring hither

for

our protection Indra the

all

conqueror of many,
8.

who pervades

your praises

4
;

The

warrior,

whom

none oppose and none can

harm, the quaffer of the Soma, the leader whose

deeds cannot be hindered. 5
9.

thou worthy of our praise, thou who knowest

repeatedly give us riches, protect us by

all things,

the wealth of our enemies. 6

10.
7

Come

to us,

Indra, from thence 8 with food

of an hundredfold strength, of a thousandfold strength.

Sama Veda,
This
is

I. 2. 2.

1.

1.

explained as the

name

of a Rishi.

Benfey takes

sudakshasya prahoshinah as epithets of the Soma, "des kraftigen,

aufregenden."
3

Sama Veda,
This verse

I. 2. 2. 3. 6
is

II. 8. 1. 10. 1.

addressed

by the
6

sacrificer

to

the praising

priest.
6

Sama Veda,

II. 8. 1. 10. 2.

Sama Veda, Sama Veda,

i.e.

II. 8. 1. 10. 3.
I. 3. 1. 3. 2.

from heaven or from our enemies' abode.

SIXTH ASHTAKA

SIXTH ADHYAYA.

177
Varga

Sakra,

let

us go, proved in deeds, to deeds

xvn.

thunderer, cleaver of mountains, let us conquer in

battles

by thy

steeds.

12.

We

refresh

thee,

Satakratu,
cattle

with

our

praises, as (the

herdsman) the

with (different

kinds of) pasture.

13. All mortal natures, Satakratu, are desire
14.
;

moved by

we

feel wishes,

thunderer.

son of strength, men, uttering their desires,

;

abide happily in thee

none, Indra, surpasses thee.

protect us

15. Showerer (of blessings),

action,

by thy
foe-terri-

which
3

is

most bounteous yet awful,

2 fying yet many-cherishing.

16.

4 Rejoice us, Indra, Satakratu, as thou re- Varga

xvm.

joicest in that

most glorious exhilaration of the

Indra, which

Soma
17.

That Soma of

thine,

is

most

widely renowned, most destructive of thine enemies,

and most renovating

of the Soma,

to

thy strength.
(the wealth) which

18. Thunderer, smiter of enemies, truthful drinker

we know

is

given

by thee
1

to all

thy votaries.

Sayana says " by steeds given by thee." So Sayana, who explains purandhyd by bahunam dhdrayitryd:
v.

but he himself explains the word in

35. 8 (no ratham avd pur-

andhyd) by sobhanahddhyd. I should therefore prefer to translate the verse, " Showerer, protect us by thy care, by thy good
providence, which
3
4

is

bounteous and yet awful and foe-terrifying."

1. 3. 2.

Sama Veda,
Benfey takes

I. 2.

it

"des Rauschs berausche dich."

VOL. V.

178
19.

RIG-VEDA SANHITA.

Let our voices praise on every side the (Soma)

effused to the exhilarated

Indea

let
all.
1

the priests do

honour
20.

to the

(Soma) honoured of

We

invoke,
in

now
all

that the

Soma

is

effused,

that

Indea
3

whom

graces are at their height,

and in
VargaXix.

whom

the seven associated priests rejoice. 2

21.

The gods

extended

the
4

heaven-revealing

sacrifice in the

TriJcadruJca days,

may our

praises

prosper

it.

22. Let the Soma-diYo^ enter thee as the rivers

the sea

5 none, Indea, surpasses thee.

23. Indea, showerer (of blessings), wakeful one,

thou hast attained by thy might the drinking of the

Soma which
enough
for

6 enters into thy belly.

24. Indea, slayer of Veitea,

may

the

Soma be

thy belly,
7

may

the drops be enough for

thy (various) bodies.

1

2 3

Sama Veda, Sama Veda, Sama Veda,

13. 18,

I. 2. 2. 2.

II. 1. 2. 4. 1.

II.

1. 2. 4. 2.

II. 1. 2. 4. 3.

The

verse has already occurred

as Indra, sc. yash-

in

viii.

and Sayana there took yajnam

tavyam.
4

These are the

first

three days of the abhiplava, a religions

ceremony which
sacrifice.

lasts six

days and

is

a part of the

Gavdmayana

The

first

three days are severally called jyotis, go and

dyus, the last three go, dyus and jyotis.

5
6

Sama Veda, Sama Veda, Sama Veda,

I. 3. 1.

1.

II. 8. 2. 2. 1.

II. 8. 2. 2. 2. II. 8. 2. 2. 3.

Sayan a'explains dhdmabhyah

for

thy various bodies or splendours, ndndvidltcbhyah sarirebhyas iara

tejobhyo vd.

SIXTH ASHTAKA
25.

SIXTH

ADHYAYA.

179

^rutakaksha
enough
our

sings

enough for a horse, enough

2

for a cow,

for a

house of Indra's.

26.
art

When

Soma-lihations are effused, thou

(to drink them),

abundantly able 3
for thee, the

may they be
Varga xx.

enough
27.

bounteous.

May
;

our praises reach thee, thunderer, even

from afar
28.
4

may we

obtain thy (wealth) abundantly.

Thou

verily lovest to smite the mighty, 5 thou

(in battle), thy

art a hero

and firm

mind
is

is to

be

propitiated (by praise).

29.

Lord

of great wealth, thy

;

bounty

possessed

by all thy worshippers

ally.
6

therefore, Indra, be also

my

30.

Be

not like a lazy Brahman,

lord of food

rejoice thyself

by

drinking the effused

Soma mixed

with milk.

Sama Veda,

I. 2. 1. 3. 4,

with gdyata srutahahsha for gay ati

srutakakshah.
2

It is not clear

whether these

gifts are

past or future ones,

Sayana allows both

as

interpretations.

He

explains Indrasya dhdmne

it

"for a house given by Indra."

Benfey takes

as Indra's

heaven.
3

Sayana takes

bhiishasi as for bhavasi, or

as=prdpaya, "bring
from

us abundant wealth."

The

St. Petersb. Diet, derives it

bhush " sich ernstlich bemiihen urn."

4 5 6
7

Sama Veda, Sama Veda, Sama Veda,

as a

I. 3. 1. 4.

10; II.

2. 1. 18. 1.

Benfey takes virmju

as

" helden-liebend."

II. 2. 1. 18. 2.

II. 2. 1. 18. 3.
cf.

Brahman
Haug's
Ait.

is

explained here by
pref. p. 20,

Sayana
and his

Brahmana, but

Brahm.

transl. p. 376.

180
31. Indra,

RIG-VEDA SANHITA.
let

not

the

threatening
let

prowling

(demons) obstruct us at night;

with thee as our helper.
32.
1

us smite them

With

thee, Indra, as our helper, let us

;

answer

our enemies

thou art ours,

we

are thine.

33. Indra,

may

thy friends, the chanters, worship

thee, devoted to thy service

and again and again

reciting thy praise.

StfKTA XIII. (XCIII.)

The

deity

is

Indra, but in the

;

last verse
;

he

is

associated with the

is

Eibhxs
Varga xxi.
1.

the Rishi
risest,

is

Sukaksha

the metre

Gdyatri.

Thou

sun, on (the sacrifice of Indra)

the showerer

(of blessings),

the bountiful giver,

famed
2.
3

for his wealth, the benefactor of

men
4

2
;

Who

cleft

the

ninety-nine

cities

by the

strength of his arm, and, slayer of Yritra, smote

Ahi. 5
3.

May

Indra, our auspicious friend, milk for us,

like a richly-streaming (cow),

w ealth
T

of horses, kine,

and barley.
4.

Whatsoever,

Sun, slayer of Yritra, thou hast

it is all,

risen upon to-day,

Indra, under thy power. 7

Sanaa Yeda,

I. 2. 1. 4. 4,
I. 2. 1. 4.
1

with yamata
;

for

yaman.
Indra
is

Sama Veda,
Sama Veda,
Yajur Veda,

II. 6. 3. 4. 1.

himself

one of the twelve Adityas.

3
5

II. 6. 3. 4. 2.

Cf.

Rig V.

II. 19. 6.

Sc. the cloud.

33. 35.

Sama Veda,
I. 2.

II. 6.

3.4.

3.

Sama Veda,

1. 4. 2.

SIXTH ASHTAKA

SIXTH

ADHYAYA.

181

5.

When,
is

1 swelling in thy might, lord of the good,

thou thinkest " I shall not die," that thought of

thine
6.

indeed true.
goest at once, Indra, to
all

Thou

those Soma- Varga xxn.

libations
7.

which are effused

invigorate
that
;

afar or effused near.

We

(great)

Indra

for

the

slaying of

mighty Vritra

may he be

a bounteous

showerer (of wealth). 2

8.
3

Indra was created 4

for giving, he, the

;

most

mighty, was set over the exhilarating Soma

glorious one, the lord of praise, is
9.

he, the

worthy of the Soma.

his foes,

The mighty (Indra), unassailed by

hastens to confer wealth on his worshippers,

renfull of

dered keen by their praises as a weapon,

strength and
10. Indra,
invincible.
5

worthy of our

praise,

do thou,

hymned

by

make our path plain even in the midst of difficulties, (hear us), Maghavan, if thou lovest us 6 11. Thou whose command and rightful empire Varga xxm.
us,
;

neither god nor irresistible hero can harm.

12. Yea, deity of the
desses,

handsome jaw, the two god-

heaven and

earth, both worship thy resist-

less consuming might.

1

According to Sayana " lord of the nalcshatras."

2
3

Sama Veda, Sama Veda,

Sama Veda,

I. 2. 1. 3. 5

II. 5. 1. 10.

1.

II. 5. 1. 10. 2,

with

bale for made.

4
5

Sayana adds "by Prajapati

II. 5. 1. 10. 3,

at the time of creation."

with ugro for rishvah.

as

Sayana gives another explanation of swardjya

swarga-

swdmitwa.

182

RIG-VEDA SANHITA.

13. It is thou that keepest this bright milk in

the black, red, andspotted cows.

14.

When

all

the gods fled in various directions

from the splendour of the demon

fear of the deer
15.
1

Am, and when

;

seized them,
repeller

Then was my Indra the the smiter of Vritra put forth

Vargaxxiv.

then did

his might,

he who

hath no existent enemies, the invincible.

16.
(Priests),

bring to you men,

for

great

wealth, that renowned and mighty one

who

utterly

destroyed Vritra.
17.
3

thou bearing many names and praised by

art present at our various

many, when thou

libations,

Soma-

may we be endowed with

a kine-desiring

mind.
18.

May

the slayer of Yritra, to

whom many

libations are offered,

know

our desires,

may Sakra

hear our praises.

19.

Showerer (of blessings), with what coming

Cf.

i.

80. 7; v. 32. 3; 34. 2.

I. 3. 1. 2. 5,

Sama Veda,

with dsishe for d sushe.

I should

prefer to take charshanindm as governed by the epithets of Indra,

"renowned and mighty amongst men."

3

Sama Veda,

I. 2. 2. 5. 4.

Sayana explains

this

to

mean " may we

desire for milk."

obtain kine."

Gavyayd should mean " with a

rendered "

Might

it

be

Come with

this

mind, with this desire for milk,

when thou
5

art present at our

I. 2. 1. 5. 6,

Soma

offerings " ?

Sama Veda,

reading bodhanmandh.

SIXTH ASHTAKA

SIXTH ADHYAYA.

183

of thine dost thou gladden us, with

what coming
?
l

bringest thou (wealth) to thy worshippers

20.

At whose hymn-accompanied
?

libations does

the showerer, the lord of the Niyuts* the slayer of

YritrAj rejoice to drink the Soma

21. Eejoicing (in our oblations), bring us wealth vargaxxv.

a thousandfold
to thy votary.

remember

that thou art the giver

22. These >SWa-libations with their wives pro-

ceed (to Lstdra) longing to

be drunk

the

stale
3

Soma, pleasing
23.

to the taste, goes to the waters.

The

sacrificing priests, invigorating

(Indea)

by

their offerings

at the

sacrifice,

have by their

might dismissed him

24.

to the Avabhritha}

May

those two golden-maned steeds together

exulting bring him to our wholesome offering. 5

Yajur Yeda, 36.

7.

Sama Veda,

II. 7. 3. 7. 1.
is

The Niyuts
This
is

are Yayu's horses,

which he

said to

have lent

to

Indra on one occasion in battle.

3

a very obscure verse

v.

Sayana follows the explanation

epithet patnivantah

given by Yaska, Nir.

18.

The

"with

their wives or protectresses " is said to allude to the

two kinds

of water, the Vasativaryah and the Ehadhandh, used iu the

offerings.

Soma
Ava-

(Cf. Ait.

Brahm.

ii.

20.)

At the time
The

of the

bhritha, or concluding ceremonies of purification, the rijisha or

stale

Soma

is

thrown into the waters.

epithet nichumpunah,

which Yaska explains nichamanena

dhara (Yajur Y.
3.

pr'indti, is derived

by Mahi-

48) from the root chup 'lente incedere,' and

it
'

similarly the St. Petersb. Diet, explains

4

schlupfrig.'

Sama Yeda,
See
viii.

I. 2. 2. 1. 7,

with vridhantah.

32. 29.

184

EIG-VEDA SANHITA.

25. Eesplendent (Agni), these #oma-libations are

effused for thee,

and the

clipt grass is
1

spread

bring

Indea hither
Varga xxvi.

for his worshippers.

26.

May he

give strength and his brilliant heaven

to thee his worshipper,

and precious things

his praising priests
;

and

to

worship Indea.

27. I prepare, Satakratu, thy strong (Soma) and be gracious, Indea, to thy hymners. all thy praises
;

28.

Bring us what

is

most auspicious, Satakeatu,

if

(bring us) food and strength,

us,

thou hast favour to

Indea. 2
all

29. Bring us

blessings, Satakeatu, if thou

hast favour to us, Indea.

30. Bearing the effused libation,

we invoke

thee,

mightiest slayer of Yeitea,

us, Indea.

if

thou hast favour to

Vargaxxvn.

31.

lord

Come with thy steeds to our effused libation, of the Soma, corns with thy steeds to our
3 4

effused libation.
32.

Indea,

Satakeatu,
is

mightiest

slayer

of

Yeitea, thou whose power

5

known

in a twofold

way, come with thy steeds to our effused libation.

1

2
3

Sama Veda, I. 3. 1. 2. 10, but with some variations. Sama Veda, I. 2. 2. 3. 9. Sama Veda, I. 2. 2. 1. 6; II. 9. 1. 10. I. Sama Veda, II. 9. 1. 10. 2. i.e. Thou art known in thy terrible form as the slayer
Cf. sup. 70, 2.

of

Vritra, etc.,

and in thy merciful form as the protector of the

world.
as
'

The

St. Petersb. Diet, explains

dwitd

besouders.'

SIXTH ASHTAKA

SIXTH

ADHYAYA.

185

33. Slayer of Vritra,

thou art the drinker of

steeds
to

these

Soma
2

juices,
1

come with thy

our

effused libation.

34.

May Indra

bring to us the bounteous Eibhu

our
sacrificial

Kibhtjkshana 3

to partake of

viands

may

he, the mighty, bring the

mighty (Vaja).

ANUVAKA
ADHYAYA
SlJKTA

X.

VI.

Continued.

I.

(XCIV.)
is

The

deities are the

Makuts

the Rishi
;

Vindtt or Putadaksha
is

of the family of Angibas

1
4

the metre

Gayatri.

The cow 5 (Prisxi), the food-desiring mother

of the wealthy Maruts, drinks (the Soma),

she

X xyfn.

is

worthy of
chariots,
2.

all

honour,

who yokes

(the mares) to their

their

whose presence all the gods observe functions, and the sun and moon move in peace
She, in

to enlighten the world.

2
3

Sama Veda, Sama Veda,

brothers.

II. 9. 1. 10. 3.
I. 3. 1. 1. 6.

Bibhukshana was the

eldest

and Vaja the youngest of the

a

three

The Bibhus have

share

in

the

evening
iii.

libation

between Prajapati and Savitri, see Ait. Brahm.

is

30.

This verse

addressed to the Pibhus in the evening libation on

the ninth day of the

4

Dwadasaha ceremony
1. 5.

(ib. v.

21).

Sama Veda,
Cf.
i.

1. 2. 2.
;

23. 10

ii.

34. 2, etc.

186
3.

RIG-VEDA SANHTTA.
Therefore
all

our priests in their worship

always sing the Maruts that they

may

drink the

Soma}
4.

This Soma

is

effused (by us)

the self-resplen-

dent

Maruts drink of it, and the Aswins. 2 3 Mitra, Aryaman, and Yaruna drink (the 5. Soma), purified by the straining cloth, abiding in
5

4 three places, and granting posterity.

6.

Indra

also is eager in the

morning

to drink

this effused

(Soma) mixed with milk, as a

6

priest (to

praise the gods).

Varga

xxix.

7.

When
?

do the sages flash like waters across

(the sky)

when do

the Maruts, pure in vigour,

destroyers of enemies,

come

to our offering ?

Sayana explains

this verse, " all our priests in their

worship

always sing that (might of the Maruts) that they

may

drink the

Soma the Maruts 2 Sama Veda, I.

;

(are to he invoked
2. 2. 3.

by us)."

10

II. 9. 1. 8. 1.

The

construction

would rather
3
4

indicate

that

swardjah

is

an epithet of asya

(somasya), not of marutah.

Sama Veda, II. 9. 1. 8. 2. " The Soma juice, when it

it.

is

extracted,
it is

is

poured into the

A'dhavaniya, a kind of trough.

in order to strain

Thence
is

poured into a cloth,

This cloth

called Pavitra or Dasapavitra.

Below the

cloth is another trough called Putabhrit " (Hang).

These are the "three places" of the text. 5 Jdvatah is a hard word. Sayana explains

it

stutyajanavantam

"having

reference to praiseworthy persons"; I have adopted

the rendering of the St. Petersburg Diet. " an

schaft reich,
6

Nachkommen-

derNachkommenschaft geben kann."

II. 9. 1. 8. 3.

Sama Veda,

SIXTn ASHTAKA

SIXTH ADHYAYA.

187

8.

shall I to-day possess

your protection, mighty

deities, beautifully

bright in yourselves (though un-

adorned)
9.

(We

invoke) those
spread out
all

Maruts

to

drink our Soma,

who have
10.

the things of earth and the

luminaries of heaven.

Maruts, I invoke you, resplendent, of

pure vigour, to drink this Soma.

11. I invoke those

Maruts

to drink this

Soma,

who have

established heaven and earth.

12. I invoke that

band of the Maruts, abiding in

the clouds, the showerers, to drink this Soma.

Stota
II.

(XCV.)
is is

The

deity

is

Indra

the Rishi
;

Tiraschi of the family of

Angieas
1

the metre

Anushtubh.

Indra worthy of

praise,

when

the

Soma

is Varga

xxx.

effused, our songs hasten to thee as a charioteer (to

his goal)

they low towards thee as cows towards

1

their calves.
2.

Indra worthy of

praise, let the bright

;

Soma-

libations

come
;

to thee

drink thy portion of the

places
it is fit for

beverage
3.

Indra, in
to

all
fill,
2

thee.

Drink

thy

Indra, the effused Soma

all

brought by the hawk, thou art the lord of

divine hosts,
1

the

thou art the self-resplendent.

I. 4. 2. 1. 8.
2

Sama Veda,

Cf.

i.

80. 2.

iSayana takes saswatindm with visdm, as bahundm marud-

gandndni sarveshdm devagandndm cha.

188
4.

RrG-VEDA SANHITA.
Hear,

Indra,

the prayer

of TiraschI

who

worships thee, and satisfy him with wealth bringing

gallant offspring and cattle,
5.

for

thou art mighty. 1

To him who has made

for thee this

newest

joy -giving hymn,

do thou, Indra, (extend) thine

all

ancient truthful providence to which

hearts are

known.
Varga

xxxi.

6.

Let us praise that Indra

;

whom

our chants and

hymns have magnified we worship him, desirous 3 to honour his many deeds of might. 4 Come let us praise the purified Indra with a 7. pure Sdman and with pure recited hymns let the pure (Soma) mixed with milk gladden him waxing
;

strong.
8.
6

Come

to us,

Indra, purified
7

purified with thy

establish wealth
rejoice.

pure protecting hosts

in us
9.
;

purified

purified

and now worthy of the Soma,

;

Purified, Indra, give us wealth

purified give

3
4

Sama Veda, I. 4. 2. 1. 5 II. 2. 2. 19. 1. Sama Veda, II. 2. 2. 19. 2, with yas ta Indraion Indra yas Sama Veda, II. 2. 2. 19. 3. Sama Veda, I. 4. 2. 1. 9; II. 6. 2. 9. 1, with suddhaih
;

te.

in

the second line for suddha.

5

Sayana

illustrates this

and the following verses by a legend

Indra, after the slaughter of

from the Satyayana Brahmana.

Vritra, being polluted

by the
their

guilt of Brahmanicide,

begged the

Rishis to purify
said these verses

him by

Saman hymns.
;

They accordingly

and he became purified

and they then offered

him the Soma,

6

etc.

Sama Veda,

II. 6. 2. 9. 2.

The Maruts.

SIXTH ASHTAEA
to

SIXTH

ADHYAYA.

189

thy worshipper precious things

;

purified thou

smitest thy enemies

purified thou desirest to give

us food.

Suxta

III.

(XCVI.)
last part of

The deity

of the

hymn

is

Indra, except that in the

the fourteenth verse the Maruts and in the fifteenth Indra and

Beihaspati are addressed; the Rishi

the Maruts, or Tiraschi
fourth verse, where
1.
it is
;

is

Dyutana, the son of

the metre
Virdj.

is

Trishtubh, except in the

For him the dawns prolonged their rising

.

for
2

Vars a

Indea the nights uttered auspicious voices by night;

for

XXXII.

him the waters, the mothers, the seven

an easy passage
for

rivers,

stood, offering
2.

men
3

to cross over.

By him

the thrower, unaided,

were pierced
of the

asunder the thrice seven table-lands

tains

mounmortal

heaped together;

neither

god

nor

could do what he, the showerer, in his fullgrown

strength has done.
3.

Indra's iron thunderbolt

;

is

grasped firmly in
in his
is

his

hand

enormous strength resides

arms

when he
ployment

goes forth (to battle) there

for his

ample em-

head and his mouth, 4 and (his

followers) rush near

him

to hear his

commands.

Sama Veda,

II. 6. 2. 9. 3.
is,
;

Sayana's explanation

" All

mtn

read the Veda,

etc., in

the latter half of the night

therefore the voices of the night

were auspicious; they studied the Veda under Indra's direction."

3
4

For
i.e.

this legend

compare supra,

p. 150.

his

head

is

employed in
;

fitting the helmet, etc.,

its

and his

eyes in seeing the

enemy

and the mouth issues

various orders.

190
4.

RIG- VEDA SAXHITA.

I think thee the

sacrifice
;

most worthy among those

overthrower of
I think thee, Indra,

worthy of

I think thee the

;

the imperishable 1 (mountains) the banner 2 of warriors

(of blessings) to
5.
;

I think thee the showerer

men.
graspest in thine arms
3

When, Indra, thou

thy pride -humbling thunderbolt to smite Ahi, when

the mountain-clouds loudly roar
the

and the
4

cows

loudly bellow,

then

Brahmans

offer

their

worship
Varga
6.

to Indra.
all

XXXIII

Let us praise that Indra who produced

things, to

these

him

all

beings

are

subsequent;

may we
hymns, 5
6

maintain friendship with Indra by our

let

us bring the showerer (of blessings)

near us by our praises.

7.

A11 the gods

flying

who were thy

friends forsook

thee,

away

at the

snorting of

Yritra

Indra,

let there be
7 ;

friendship to thee with

all

the

Martjts
armies.
1

then dost thou conquer

these hostile

Sayana adds another interpretation " of the heroes not

Another but
less likely interpretation is

to be

overthrown."
2

" the manifester of

thyself to thy worshippers."

3 4

The cows

are the waters pent within the clouds.

as " the

Sayana explains Irahndnah

Brahmans," or

as " the

mountains, etc."
6

Sayana takes mitram

as for

maitrim

but he

offers

another
friends

interpretation,

"let us say by our hymns 'may we be

6

with Indra.' "

7

Sama Veda,

I. 4. 1. 4. 2.

Cf. Ait.

Brahm.

iii.

20.

The Maruts alone

did not leave him.

SIXTH ASHTAKA

SIXTH ADHYAYA.
1

191

8.

These sixty-three Martjts

were worthy of

sacrifice,

nourishing thy vigour like cows gathered

;

together
portion
;

we come to thee, do thou grant us our so will we produce strength in thee by

sharp bow, the host of Marufs, and thy
?

this offering.
9.

Thy

thunderbolt who, Indra, has ever withstood

The

Asuras are weaponless and abandoned by the gods,

Tiijisliin? them away by thy discus, 10. Send forth an excellent hymn to great (Indra), the strong, mighty, and most fortunate,

drive

(that he

may prosper) my cattle utter many praises 3 to Indra who is borne by praise, may he speedily give much wealth to me. 11. Send forth thy praise to mighty Indra who is
;

varga

borne by hymns, as

(a sailor sends a traveller) in a

;

XXXIV.

ship across the rivers

Shashtih would
it

bring to
properly

me by
'

thy rites that

but

Trih

mean

thrice

sixty,'
it

Sayana takes

expressly as

sixty-three,

and explains

by

adding that there were nine companies of the Maruts, each composed of seven.

The White Yajur Veda,

;

17.

81-86

(cf.

39. 7),

gives six companies of seven each

Taitt. Sarnh.
i.

and Sayana in his Comm. on

ii.

5.

11,

where he quotes

2.

5,

(saptagana, vai

Marutah) similarly gives the

same number

(42),

but with apis

parently differing names; he adds however, "the other gana

to

be sought in another sakha."

6. 5
;

Here he quotes
is

five

ganas from

the Samhita, iv.

a sixth, he says,

found in a Khila or
to

supplementary portion, and the three ganas remaining

make
25.

up the
2
3

total of

63 he takes from the Taitt. A'ranyaka,

iv. 24,

Cf. viii. 86. 4.

Cf.
i.

30. 5;

61. 4.

192

RIG-VEDA SANHITA.

wealth which belongs to him renowned and beneficent

;

may he
them

speedily give

much

wealth.

12. Perform those

rites of thine that

Indra may
adorn thy-

accept

praise

him

to

whom
;
;

praise belongs,

worship him with thy service

self,

priest,
let

grieve not (for poverty)

Indra hear thy

wealth.

praise,

may he
1

speedily give

much

The swift-moving Krishna with ten thousand by his might (demons) stood on the Amsumati
13.
;

Indra caught him snorting

benevolent to
14.

(in

the water)

he,

man, smote his malicious (bands). 2

swift-moving

"I

have seen the

(demon)

lurking in an inaccessible place, in the depths of

1

Sama Veda,
Sayana

I. 4. 1. 4. 1,

with snihitim nrimand adhadrdh as

the last clause.

2

illustrates this

and the following verses by a legend

by Brihaspati and the Maruts, slew the asura Krishna, who with 10,000 other asuras had occupied the river Amsumati, which is said to be the Yamuna. He adds a different
that Indra, aided

legend

from the

Brihaddevata,
is

which,

however,

not

being
this
is to

declared by a rishi,
cf.

not to be implicitly received.

(On

Midler's remarks in Var. Lectt.)

This other account

the effect that the Soma, being afraid of Vritra, took refuge with the Kurus by the river

Amsumati.

Indra followed
it

it

with

Brihaspati and the Maruts, and begged

refused,

to return.

It

however

and attempted to resist; but it was ultimately conquered and carried back to the gods, who drank it and in consequence vanquished the demons. Brapsa is a common word for Soma,
'

the dropping,' and can hardly

it.

mean 'swift-moving'
sinkt

as

Sayana

takes

Benfey

refers the line to the cloud, taking

Amsumati
her-

as the

sunlight,

" In die Anc,umati

niedereilend,

schreitend mit zehutausenden der schwarze."

SIXTH ASHTAKA

SIXTH

ADHYAYA.

193
stand-

the river Amstjmatl, (I have seen)

Krishna

ing there as (the sun) in a cloud

showerers
15.
;

conquer him in

battle.

I appeal to you, "

Then the swift-moving one shining forth assumed his own body by the AiisuMATi, and Indra
2 with Brihaspati as his ally smote the godless hosts

as they
16.
3

drew near.

As soon as thou wast born, Indra, thou wast Varga xxxv. 4 thou an enemy to those seven who had no enemy recoveredst the heavens and earth when concealed
(in darkness)
;

thou causest joy to the mighty worlds.

17. Thunderer, thou, the resolute one, didst smite

that unrivalled might with thy bolt

thou destroyedst

Sushna with thy weapons, thou recoveredst the cows, Indra, by thy wisdom. 18. Thou, showerer, wast the mighty destroyer of
the hindrances of thy worshippers
free the obstructed rivers,
;

thou didst set

thou didst win the waters

which the Ddsas had mastered.

19.

He who
is

noble in his exploits rejoices in the

This

Indra's speech to the Maruts.

I suppose the simile

means
2

that,

though the demon thinks

is

to conceal himself,

he

is

seen as clearly by Indra as the sun

behind a cloud.
shining, dark," or " not to

Sayana explains

adev'ih as

"not

be praised" (Virgil's "illaudati").

3

Sama Yeda,

I. 4.

1. 4. 4.

Another inSc. Krishna, Vritra, Namuchi, Sambara, etc. " thou wast an enemy to those who had no enemy, terpretation is
4

on behalf of the seven sages (the Angirasas),

recover their cows."

i.e.

in order to

VOL. V.


194
RIG- VEDA SANHTTA.

$>?M-libations, lie

whose wrath cannot be repelled

1

and who

is

wealthy as the days, he who alone perrites for his

forms the
of Vritra,
20.

worshipper,

he,

the slayer

men
is

say, is a

match

for all others.

Indra
let

the slayer of Vritra, the cherisher

of

men;

us invoke him, worthy of invocation,

with an excellent
tector,

hymn

he

is

Maghavan, our

pro-

our encourager, he

is

the bestower of food

that brings fame.

21.

As soon

as he

was born,

he, Indra, the slayer

of Yritra, the chief of the Ribhus,

was worthy

to

be invoked; he, performing many sacred acts for men, is worthy to be invoked for his friends like
the quaffed /SWa-juice.
Sukta IV. (XCVII.)

The

deity

is

Ltora; the Rishi

first

is

Rebha
is

of the family of

Kasyapa

the metre of the

nine verses

Brihati, of the tenth and

thirteenth Atijagati, of the eleventh and twelfth Uparishtdclbrihati, of the fourteenth Trishtubh, of the fifteenth Jagat'i.

Varjja

xxxvi.

Indra, lord of heaven, with those good things whi c h thou hast carried off from the Asuras do thou
1.

prosper,

Maghavan, thy

praiser

and those who

2

have spread
2.

for thee the clipped grass.

Those horses, those cows, that imperishable

wealth which thou hast seized (from thy enemies),

Sayana adds " wealth

is

produced in the days, not in the

nights."
2

Sama Veda,

I. 3. 2. 2. 2.

SIXTH ASHTAKA
SIXTH ADHYAYA.

195

bestow them on the

and
3.
is liberal to

sacrificer

who

offers the

Soma

the priests,

not on the niggard.

let

Let him, Indra, who sleeps away careless of

the gods and offering no sacrifices,

precious wealth

him
1

lose his

by

his

own

evil courses,

and then

do thou stow him away in some hidden place.

4.
2

Whether, Sakra, thou

art in the far-distant

region, or whether, slayer of Vritra, thou art in the

lower, 3

the

sacrificer longs to

bring thee, Indra,

from thence by his hymns as by heaven- going 4

steeds
5.

Or whether thou art in the brightness of heaven,

some region in the midst of the
sea,

or whether in or whether,

mightiest slayer of Yritra, in some

abode in the earth, or whether in the firmament,

come
6.

to us.

Indra, drinker of the Soma, lord of strength,

that our >SW#-libations have been effused, do

yarga

now

thou gladden us with wholesome food 5 and ample

wealth.

Sayana adds " by gambling,

etc."

2 3 4

Sama Veda,

I. 3. 2. 3. 2.

Whether thou

art in the

heaven or in the firmament.

its case-

Sayana takes dyugat

as

an instrumental plural with

St.

termination dropped.

The

Petersb. Diet, takes

it

as

an

adverb " durch den

5

Himmel
;

her."
is

Sknritavatd "truthful, right,"

also explained
it

"accom-

panied by truthful words

" Sayana adds that

" accompanied by children."

It should rather be

means " gladden us

really

with generous

gifts."

196
7.

RIG- VEDA SANIHTA.

Leave us
1

not, Indra,

but share our joy

;

thou

art our protection,

thou art our kindred

Indra,

leave us not.
8.

Sit

with
;

us,

Indra, at the oblation to drink

the
for

Soma

Magiiavan, perform a mighty protection

thy worshipper, (seated) with us at the oblation.

9.

Thunderer, neither gods nor mortals equal

thee by their acts; thou surpassest all beings by

thy might, the gods equal thee not.

10.
2

The assembled

(priests)

have roused Indra,

;

the deader, the conqueror in

created

all battles

they have

him (by
in his

their
acts,

hymns)
the

to shine,

him

the

mightiest
spoil,

smiter of enemies for

the terrible, the most powerful, the stalwart,

the furious.
l

J,fv?; TT XXXVIII

11-

that

The Eebhas have together praised Indra he may drink the Soma when (they praise)
3
;

the lord of heaven that he

may wax

strong (by the

rites, is
4

oblations), then he, observant of pious

to his strength

united

and his protecting guards.

Sama Veda, Sama Veda, Sama Yeda,

Sc.

I.

3.

2.

2.

8,

with sadhamddye.

Cf. also viii.

3. 1.
2

I.

4.

2.

4.

II.

3.

1.

14.

1,

with several

variations in the second line.

3

II. 3. 1. 14. 3,

with sam u and swahpatih fur

earn
4

im and sivahpatim.

hy the praises of the worshippers he acquires strength,

and the M.aruts are his guards.

SIXTH ASHTAKA
12.
x

SIXTH ADHYAYA.

197
to

At

the

first

sight (the

Eebhas) bow

him

who

is

the circumference of the wheel, the priests

2
;

(worship) with their praise (Indea) the ram

radi-

ant and unbanning, do you

ness, sing in his ear

also,

full

of earnest-

with your hymns.

I invoke the strong Indea, really possesses might, the

13.

Again and again

Maghavan, who alone

irresistible
;

may he draw nigh through our songs, most bounteous and worthy of sacrifice may he, the 3 thunderer, make all things prosperous for our wealth. 14. Indea, mightiest Sakea, thou knowest how
;

to destroy those cities (of

Sambaea) by thy strength

at thee all worlds tremble, thunderer,

heaven and

earth (tremble) with fear.

15. Indea, hero

assuming many forms, may that

truthfulness of thine protect

me

bear us, thunderer,

;

over our

many

sins as over waters

when, radiant

Indea, wilt thou give us some wealth, desirable to

all,

manifold in

its

kinds

Sama Yeda,

II. 3. 1. 14. 2,

with ahhisivare.
off

Alluding to the legend of Indra's carrying

Cf.
i.

Mcdhatithi in

the form of a ram.

3

51.

viii. 2.

40.

Sama Veda,

I. 5. 2. 3. 4,

with some variations.

198

RIG-VEDA SANHITA.

SEVENTH ADHYAYA.

MANDALA

VIII. Continued.
X. Continued.

ANUVA'KA

StfKTA V. (XCVIII.)

The

deity

is
;

Indea

the Rishi
is

is

Neimedha

of the family of

Angieas

the metre
it is

Ushnih, but in the seventh, tenth and

eleventh verses

Kalcubh, and in the ninth and twelfth

Para-ushnih.

Varga

I.

1.

Sing a Sdman
to

to

Indra, a Brihat to the mighty

rites,

sage,

the performer of religious

the

all-

knowing one who longs for praise. 1

2.

Thou

art

the
;

conqueror,

Indra
2

thou hast
all,

lighted up the sun

thou art the maker of

the

lord of all the gods, the mighty.

3.
3

Thou

hast pervaded the light of the

sky, 4

illumining heaven by

thy splendour;
thy friendship.

the gods,

Indra, submissively
4.

solicit

Come

to us,

Indra, beloved one, triumphant,

Sama Veda,

I. 4. 2. 5.

8; II.

3. 2.

22.

1,

with brahmahrite

for dharmakrite.
2

Sama Veda,
7.

IT. 3. 2. 22. 2.

For viswadeva compare

supra,

V. 82.
3

Sama Veda,

II. 3. 2. 22. 3.

I have here taken rochanam divah in its usual meaning. Sayana explains the line " thou hast pervaded and illumined
*

by thy

light heaven

which manifests the sun

(as

being

its

re-

ceptacle)."

SIXTH ASHTAKA

SEVENTH ADHYAYA.

199

and
on

whom none

can conceal
1

lord

of heaven, vast

all sides as

a mountain.

5.

Truthful drinker of the Soma, thou surpassest

;

heaven and earth

of
of heaven.
6.
cities,
3
2

Indra, thou art the fosterer

libation,

him who prepares the

thou art the lord

Thou, Indra, art the stormer of many hostile

4 the slayer of the Dasf/u, the fosterer of man,

the lord of heaven.

Indra worthy of hymns, we send our earnest ya rga 6 praises to thee as men going by water (splash their
7.
5

n.

friends) with handfuls.

8.
8

As

the lake (swells) with the rivers, so our

hero,

praises,

thunderer, augment thee as thou

9 growest more and more day by day.

2 3 4 6

Sama Veda, Sama Veda, Sama Veda,

Sama Veda,

I. 5. 1. 1.

II. 5. 1. 19. 1.

II. 5. 1. 19. 2. II. 5. 1. 19. 3,

with dhartd

for dartd.
offers sacrifice."

Sayana explains manoh

I. 5. 1. 2.

as " the

man who
1.

8; II.

1.

23.

1,

with some varia-

tions.
6
7

Or "desires," "prayers,"

cf.

i.

81. 8.

The

schol. adds

"in

sport."

Sayana, in his

Comm. on

the

corresponding phrase in the

Sama

V. (not found in the Bibl.

it

Ind. ed.), udeva gmanta udabhik, explains

"as men going by

the sea (I read in

the water,

i.e.

a river, or

the waters,

i.e.

Benfey's quotation samudralakshanaih), desire an eightfold gain."

Benfey translates
gehn."
8 9

it

" wir sprengten

dir,

wie

"VVellen fiber

Wellen

Sama Veda,

II. 1. 1. 23. 2.

Sayana takes brahmdni vavridhwamsam "swelling with our praises even more than the lake."

200
9.

RIG -VEDA SANHITA.

'(The priests) by their

hymn yoke

in the swift

deity's

huge broad-yoked chariot the two Indra2

bearing steeds yoked at a word.

10.

Indra, all-beholding Maghavan, bring us

thee) the
host-

strength and wealth; (we solicit

overpowering champion. 3
11.
4

Thou hast been our

father,

giver of dwellfor

ings, thou our mother,

Satakratu; we pray
many,

that happiness
12.

which is thine. Mighty Satakratu, invoked by

;

praise thee desirous of offerings

do thou give us

wealth.

SlJKTA VI.

(XCIX.)
;

The
1.

deity and Rishi are the same

the metre Prdgdtha.

Thunderer, thy worshippers, ready with their

Varga III.

oblations,

have to-day and yesterday made thee

;

drink (the Soma)

offer thee praise,
2.

listen,

Indra, here to us

who

and come thou

6 to our dwelling.

Handsome-jawed
;

lord of steeds, rejoice (in the

thee,

libation)

we pray

to

thy votaries come to

Sama Veda, Sama Veda,

is

II. 1. 1. 23. 3,
I. 5. 1. 2.

adding swar-vidd.

II. 4. 2. 13. 1.

So Sayana, supplying tivdm dydchdmahe.

The

true con-

struction

undoubtedly
a son.

" bring

us

host-overpowering

champion,"
4 5
6

sc.

Sama Veda, Sama Veda, Sama Veda,

II. 4. 2. 13. 2. II. 4. 2. 13, 3,

I. 4.
1. 1.

with
II.

sahaslcrita for satakrato.

2.
1.

10;

14. 1,

with stomavd-

hasah for -sdm.

SIXTH ASHTAKA
thee
;

SEVENTH
1

ADHYAYA.

201
food be

Indra, worthy of praise,

2

may thy

a pattern and excellent.

3.

As the gathering (rays) proceed to the sun, so (the Maruts proceed) to Indra, and by their power divide all his treasures among those who have been may we meditate on our share. 3 or will be born 4. Praise him the bestower of wealth, whose gifts
;

are

never evil

Indra's gifts are fortunate

to the gift
4

he

directs his

mind

and mars not the desire

opposing

of his worshipper.
5.

Indra, thou conquerest in battles

;

all

hosts

opposer

who

beatest

down

those

who

would oppose, thou

art the smiter of the wicked,

Sama Veda, Sama Veda,

This
is

II. 2. 1. 14. 2,

with ulthja for ukthyd. Sayana

it

takes upamdni as upamdna-bhiddni;

2

means rather 'magnificent.'

2.

I. 3. 2. 3.

II. 5.

14. 1, reading jdto jcmi-

mani and didhimah.

3

Yajur Veda, 33, 41.

Sayana gives another explanation,

an obscure verse and Yaska's interpretation (Nir.

little light.

vi. 8)

throws but

in which he takes lhalcshata as=bhajata, and not tt^zvihhajante,

" (0 worshippers),
so do
all

as the gathering (rays) proceed to the sun,

you enjoy an inheritance the treasures which by his power (he distributes)
to

the wealth of Indra; and let us possess like

him

that has been or will be born."

better,

Mahidhara's explanation

seems much simpler and

" the gathering (rays) proceeding

to the sun distribute all Indra's treasures (to living beings, sc. as
rain, corn, etc.)
;

as an inheritance to
*

may we too by our power leave those treasures him who has been or will be born."
with alarshirdtim
for anarsard-

Sama Veda,

II. 5. 2. 14. 2,

tim.

202

KIG -VEDA. SANHITA.

the bringer (of evil to thine enemies), and the destroyer of

6.
2

all.

Heaven and

earth

follow
;

thy

destructive

energy as mothers their child

since thou smitest

3

Vritra, all the hostile hosts, Indra, faint

wrath.
7.

at thy

(Worshippers),

summon

hither for protection

him who never grows

old, the repeller (of enemies),

himself never repelled, the swift conqueror, the driver,

the best of charioteers,

unharmed

of any, the aug-

menter of water.
8.

We

solicit for
5

our protection Indra, the con-

secrator of others

but himself consecrated by none,

Sama Yeda,

I. 4. 1. 2.

II. 8.

1.

8. 1,

with vritratuh

for

viswatuh.

Yajur Yeda, 33, 66.

Mahidhara takes turya as an

Yajur Yeda, 33, 67.

imperative=mara?/tf, not as a vocative.

2 3

Sama Yeda,
The

II. 8. 1. 8. 2.

texts of R.Y., S.Y., and

Y.Y. read snathayanta, which

properly means " to kill," but must here have a passive meaning. Sayana and Mahidhara read srathayanta, which they explain

khinnd bhavanti, " they are wearied,

afflicted."

Benfey translates

" gnath hat hier wohl unit " sinkt kraftlos," and adds in Gloss. Srathaerschlaffen.' " 'laxari' zweifelhaft die Bed. von grath
'

yanta
4 5

is

probably the right reading.

I. 3. 2. 5. 1.

Sama Yeda,

Mahidhara (Yaj. Y.

12. 110) explains ishkartdram as yajnait

nishpddakam, but Sayana takes

as

satrunam
is

(?)

samskartdram.

As one

of the meanings of samskdra

is

the investiture with the

for one in

sacred thread, and vrdtya

the

name

whose youth

the customary observances have been omitted and received his investiture with the sacred thread,

who has
the

not

epithet

SIXTH ASHTAKA

SEVENTH
1

ADHYAYA.

203

produced by strength,
protection,

possessing an hundredfold

possessing

hundredfold

knowledge,

common

deity to many, hiding treasures in his store(to his votaries).

(C.)

house and sending wealth

SUKTA VII.

The
in

deity

is

Indra, except in the tenth and eleventh verses, where

;

it is

Vach
4, 5,

the Rishi

is

Nema

of the family of Bhrigu, except

w.

where

it is

said to be

Indea
it is

the metre

is

Trishtubh

except in the sixth verse, where

eighth and ninth, where
'

Jagati,

and in the seventh,

it is

Anushtubh.
2

_
son, the

Varga IV.

TT7

I here go before thee with

my

Viswe

Devas
side.
3

follow

after

me

if,

Indra,

thou keepest

wealth for me, then put forth thy strength on

my

2. I offer the
first

beverage of the exhilarating drink

the
;

to

thee,

let

effused

enjoyable

Soma be

placed within thee

be thou a friend on

my

right

hand, then will

3.

we

two smite our

many

enemies.

Offer fervently,

my
if

war-loving

companions,
;

true praise to Indra,

he truly exists

Nema

says
?

"verily there

is

no Indra;" who has ever seen him

praise ?

whom

shall

we

anishkritam

may

perhaps illustrate the application of the term

ii.

vrdtya to the supreme Being in PrasnaUpan.

11,

cf.

Sankara's

comm. " prathamajativdd anyasya samskartur abhdvad asamskrito Grassmann explains vrdtyas twam swabhdvata eva suddhah."
ishkartdram anishkritam as
1

'

director, thyself undirected.'

Cf. viii. 90. 2.

2
3

Sayana adds "to conquer

i.e. if

my

enemies."
the wealth of

thou wishest to give

to

me

my

enemies,

come and help me

overcome them.

204
4.

RIG-VEDA SANHITA.

(Txdka speaks) " Here I am, worshipper, be-

hold

me

here

I overpower all beings

by

my might
;

the offerers of sacrifice magnify

I,

me by

their praises

the shatterer, shatter the worlds.

5.

"

When

the lovers of sacrifice ascended to

1

me

sitting alone

on the back of

my

well-loved (firma-

ment), then
'

my mind
all

verily proclaimed to

my

heart,
:

my
6.

friends with their children are crying to me.'

Verily

those deeds of thine,

Maghavan,

are

to

be proclaimed, which thou hast achieved for him

offers libations in the sacrifices
2
3
;

who

that wealth of
to

Paravat, collected by many, thou hast opened

Sarabha, the kinsman of the Rishi,
7.

Haste

now

severally forward

he

is

not here

who

stopped your way,

has not Indra

let fall his

?
4

thunderbolt in the very vitals of that enemy

Haryatasya prishthe

is

explained by the Schol. as Mntasya

antarikshasya prishthe.
V(0T(D. L
2

Cf. Plato, Phsedrus,

eTrtTchTov ovpavov

Sayana only adds " a certain enemy

so called."

Purdvata

probably means "brought from afar."

3

Sayana takes puru-sambhritam adverbially (but perhaps only

see var.
lect.)
;

as an alternative rendering,

"that wealth of
it

Paravat thou hast opened to Sarabha, so that

now

is

collected

by many."
4

He

only adds that Sarabha was a Rishi.

I have ventured to give an independent version of this verse,

as I do not quite understand Sayana's

Comment.

He

apparently

reads ni for the na of the second line, and seems to explain the
verse:

"that enemy who was running forward and stayed not

apart and did not hinder you,

bolt in the vitals of that

Indra has thrown (nyapipatat)

his

enemy."

SIXTH ASHTAKA
8.

SEVENTH ADHYAYA.

205
passed

Suparna,

rushing swift as thought,

;

through the iron city

then having gone to heaven

1

he brought the Soma

9.

to the thunderer.
lies in
;

The thunderbolt

the midst of the sea,

covered with the waters

(the foes) flying in front

it.

of the battle bring offerings of submission to 10.

When

Yach, the queen, the gladdener of the

(in the sacrifice) uttering things not

gods, sits

down

to be understood, she milks

water and food for the

;

four quarters (of the earth) best portion gone

11.
3

whither

now

is

her

The gods produced the goddess Yach; her

This alludes

to the

legend of the Gayatri as a bird fetching

the

Soma from heaven.

Sayana explains dyas'im "iron" as

the demons as

hiranmay'im "golden," in allusion no doubt to the other legend

which represents the

cities of

made

of iron on the
(Ait.

earth, silver in the firmament,

i.

and gold in heaven

Brahm.

23).
2

Sayaria quotes the Nirukta xi. 28, and explains Vdch here
the thunder
(cf.

as

viii.

69.

14)

by the "

best portion " he

is

understands the rain, " which sinks in the earth or

taken up

by

the sun's rays."

The

verse appears to
:

mean

the same as

Tennyson's lines in the " Talking Oak "

"

Low

thunders bring the mellow rain

Which makes me broad and

deep."
;

The
3

sacrifice brings rain

is

ushered in by thunder

and then
?

it is

asked " whither

the thunder gone

now

that

it

has passed

"

Sayana adds
all

to explain this verse,

"the thunder entering

truth,"
eshd

into

beings,

becomes the

speaker of moral

mddhyamikd vdk sarvaprdnyantargatd dharmdbhivddini bhavati.

206

RIG- VEDA SANHITA.

do animals of every kind 1 utter;

may

she,

Vach,

the all-gladdening cow, yielding meat and drink,

come
12.

to us,

worthily praised.

Vishnu

my
let

friend, stride forth lustily

heaven, give room to contain the thunderbolt us smite Yritra,

let

us open the rivers

let

them

flow, set free, at the

command

of Indra.

StJKTA VIII. (CI.)

The

deities of the first four verses

;

and part of the

fifth are

Mitra

and Varuna

of the rest of the fifth and the sixth the A'dityas,

of the seventh and eighth the

As wins,

of the ninth and tenth

Vaytt, of the eleventh and twelfth Surya, of the thirteenth

Ushas

or StfRYAPRABHl, of the fourteenth

of the fifteenth and sixteenth the Cow.

PavahIna (Vayu), The Rishi is Jamadfirst,

agni of the family of Bhrigtj

fifth,

the metre of the

ninth,
tenth,

second,

sixth,

seventh,
is

eighth,

eleventh,

and

twelfth verses

Prdgdtha;
;

of the third

Gayatri; of the
;

fourth Satobrihati
teenth, fifteenth

of the thirteenth Brihat'i

of the four-

and sixteenth Trishtubh.

for

1.

That man verily consecrates the oblation

Sayana adds " whether their utterance he articulate or

in-

articulate."
a

Sayana here quotes the following passage from the Brihad" Vritra had enveloped the three worlds and stood
;

devata.

there in his fierce energy

Indra could not conquer him, and he

'

went

to

Vishnu and

said,

I will smite Vritra, do thou stride

forth and stand

by

my

side,

and

let the

heavens give room for

so,

my

uplifted thunderbolt.'

Vishnu consented and did

All this
is

and the

heavens gave an open space.

related in this verse.''

SIXTH ASHTAKA
the sacrifice,

SEVENTH
rites,

ADHYAYA.

207

who

brings quickly

Mitra and Yaruna

1

to the offerer for the attainment of his desires.

2.

Those two leaders of

great in might, far-

seeing, resplendent,

and

most far-hearing, perform

2

their deeds, like two arms,

by the help

of the rays

of the sun.
3.

Mitra and Yaruna, he who hastens

3

to

appear
;

before you, becomes the messenger of the gods

he

wears an iron helmet, he exults in his wealth.

4.

He who

has no pleasure in questioning, nor in

repeated calling nor in dialogue,

defend us to-day

from him
his arms.
5.
4

and from his encounter, defend us from

thou rich in offerings, sing to Mitra, sing

to

Aryaman, a reverential hymn produced in the 5 sing a propitiating address to sacrificial chamber
;

Yaruna

sing a

hymn

of praise to the kings.

Yajur Veda, 33, 87.

it

Mahidhara
thus
:

differs

from Sayana in his

explanation, and gives

" Verily that

man who

worships

Mitra and Varuna for the attainment of his desires and the giving
of oblations,

becomes thereby perfectly tranquil and able to

perform the
2

sacrifice " (ridhag devatdtaye).

is,

Sayana adds, as an explanation, " that

arms accomplish an object."

they obtain the

sacrifice as the
3
4 6

Sayana says " golden,"

Sanaa Veda,

as often elsewhere {ay as- sir shd).

I. 3. 2. 2. 3,

with varkthye for varidhyam.

as yajnagrihe

Sayana explains varuthyam

it

bhavam

the St.

Petersb. Diet, gives

6

as " Schutz

gewahrend."

Sc. Mitra,

Aryaman and Varuna.

208
Varga VII.
6.

RIG-VEDA SANHITA.
It
l was these who sent the red victory-giving

Vasu, 2 the one son of the three (worlds)

invincible,

they, the

the immortal, overlook

the

abodes of

men.
7.

associated Nasatyas,

come both
and

of

yon

to

my

uplifted glorious praises

my

rites,

come

to

partake of
8.

my

offerings.

Deities rich in food,

when we

solicit

your

bounty, that (wealth) which demons cannot thwart, 3 our praise directed to the east, -then, helping

come, leaders of
9.

rites,

worshipped by Jajviadagni.
our heaven-reaching sacrifice
of praise
;

Come, Vayu,
its

to

with

beautiful

hymns
4

this bright

Soma

has been kept for thee, poured out upon the middle
of the straining cloth.
10.

The ministrant

priest

comes 5 by the straightest

paths, he brings the oblations for thy enjoyment;

Elsewhere Sayana explains jenya when connected with vasu

as jetavya,

"what

is

to be
it

conquered or won,"
actively as

cf. ii. 5. 1, vii.

74.

here he takes
Diet,

jayasddhanam.

The

St.

Petersb.
jicht,
2

explains

it

as

" edel von Abkunft, yevvcuof;,

wahr."
to

Sayana by his explanation vdsaham seems here

take Vasu

" they as for Vasum, sc. the Sun, as one of the Vasus, as he adds
send him for the dispelling of the darkness of the three worlds."

But
'

would be more natural to take it in its ordinary meaning " It was these who sent the red gold wealth,' i.e. gold. or " the reward of victory." victory-giving,"
it
3

Perhaps rather "inspiring,"

cf. iv. 6.

1.

4
s

Yajur Veda,
i.e.

33, 85.
for the

from the havirdhdna, a cart

Soma.

SIXTH ASHTAKA

SEVENTH ADHYAYA.

209

then, lord of the Niijut steeds, drink of both kinds,

the

Soma pure and

that

mixed with milk.

11. Verily thou art great,

Sun

verily,

Aditya,

Varga vin.

thou art great

is

the greatness of thee, the great one,

god. 1

praised
12.
2

verily thou art great,

Verily,

Sun, thou art great in fame;

god, thou art indeed

mighty among the gods

thy glory

in

might

thou art the slayer of the Asuras* and the

;

preceptor (of the gods)

is

widespread

and

to

be marred by none.
4

13. She

who was

created beautiful and bright,

all

bending downwards and receiving

praise,

has

been seen within (the world), like a brindled cow,

advancing to the ten regions (spread out) like arms.
14.
5

Three kinds of creatures went to destruction;

Sc4ma Veda,

I.

3.

2. 4.

4; II.

9.

1.

9.

1.

with panMtama

mahnnd
2 3

for panasyate addlid.

Yajur Veda,

33. 39.

Sania Veda, II.

9. 1. 9. 2.

Yajur Veda, 33. 40.

lutnta
;

Sayana explains asuryah by asurdndm

it

Mahidhara
is

takes

" beneficent to living beings."

The

true meaning

no

doubt tbat given in the St. Pelersb. Diet. " unkorperlich, geistlicb, gottlich."
4

This

is

explained to be TJshas, the dawn, or the light of the

Sun.
6

This very obscure verse

ii.

is

explained in the Satapatha Brahto the effect that Prajapati

mana,

5. 1,

which gives a legend

desired to create, and after intense meditation produced in succession three kinds of creatures

birds, small snakes (sarisripa),

and serpents

but they
;

all died.

He

then reflected on the cause

of the failure

and, perceiving

it to

be the want of nourishment,

After this he

he caused milk to be produced in his own breasts.

VOL. V.

210

RIG- VEDA SANHITA.

1

the others came before Agni; the mighty one

(the

Sun) stood within the worlds; (Vayu), the

entered the quarters of the sky.
15. (She

purifier,

who

is)

the mother of the Rudras, the

sister of the

daughter of the Vasus, the

the

Adityas,
to

home

of ambrosia,

have spoken

men

of

understanding,
cow.

kill

not

her,

the sinless inviolate

The divine cow, who herself utters speech and 2 gives speech to others, who comes attended by every
16.

kind of utterance, who helps

the gods,

me

for

my

worship of

it is

only the fool who abandons her.

Sukta IX. (CII.)

The

deity

is

Agni

the metre

is

Gayatr'i

the Rishi
or

is

Prayoga

of the family of

Bhrigu

or

Agni Barhaspatta
the sons
of

Pavaka, or

one or both of the two Agnis,

Sahas, called

Grihapati and Yavishtha.

Vargaix.
1.

Divine Agni, the ever young, the wise, the

it

protector of the household,

is

thou

who

givest

abundant food
2.

to the worshipper.

Resplendent
the

one,

do thou,
this

the

all-knower,

bring

gods hither with

our reverential

hymn

of praise.
and

created a fourth kind which were thus fed

'

lived.

The

others
1
'

'

are those

which thus survived.

'

The mighty one

is

explained as the Sun.

Sayana, howit

ever, adds that others (as, e.g. the

Satapatha Brahmana) take

as Prajapati.
2

Sayana adds that men are

silent

while they are hungry, but

begin to speak

when they have

eaten food.

SIXTH ASHTAKA
3.

SEVENTH

ADHYAYA.

211
ally, the

ever youthful one, with thee as our

sender of wealth,

we overcome

(our enemies) for

the attainment of food.

4.
]

Like Atjrva Bhrigu 2 and like

ApnavXna, 3

I invoke the pure Agni, dwelling in the midst of

the sea. 4
5.

I invoke

Agni dwelling

in the midst of the

sea, the wise one, roaring like the wind,

mighty,

with a voice like Parjanya's.

6.

I invoke

Agni dwelling
5

in the midst of the Varga x.

sea, like

the energy
6

of Savitri, like the enjoyments

granted by Bhaga.
7.
7

(Draw) near

to

Agni the

strong, the mightiest,

Sama Veda,

I.

1.

1. 2.

8.
is

For the legend of Aurva, the descendant of Bhrigu (he

sometimes called the son, sometimes the grandson, and sometimes

only the descendant), see Muir's Sanskrit Texts,
i.

447,

476.

He became
3

the submariae

fire.

Benfey takes Aurvahhrigu as a

dwandwa compound, "

like

Aurva and Bhrigu."

of the

We

have Apnavana mentioned as one

Bhrigus in

iv-

7. 1.
4

It

Sayana explains sanmdravasasam by samudramadhyavartinam. should properly mean " clothed or hidden by the sea."

Sayana only explains saram savituh by preralcasya devasya

cf. viii.

prasavam, but
6

100. 12.

Sayana only explains Bhagasyeva hhujim by Bhagdlchyasya

iva.

devasya bhogam

The

St.

Petersburg Diet, explains hhuji

"Gewahrung von
Bhaga."
7

Genuss, Gunst,"

1.

i.e.

"like the favour of

Sama Veda,

I. 1. 1. 3. 1

II. 3.

20.

1.

212

TUG-VEDA SANHITi.
his flames), the grandson of

him who expands (with

the invincible ones. 1
8.

(Draw near)

that he

may

deal with us as a
;

carpenter deals with the timber he has to cut

may

we become renowned by
9.

his skill.

Among

the gods

Agni has

to do with all the to us

successes (of

men)
3

may he come

with abun-

dance of food.

10. Praise at our rite Agni, the

all

most glorious of

ministrant priests, the foremost in the sacrifices.

VargaXi.

\\

(p ra ise him) the dweller in the

sacrifice, of

purifying radiance,

who

shines,

the chief of the

sacrificers).

gods and omniscient, in the houses (of the

12.
priest,

glorify him,

who

is

welcome and

strong as a horse, and

all

who

like a friend conquers

our
13.
5

foes.

The

sister praises of the

;

worshipper

rise to

thee, proclaiming thy glories

they stand kindling

thee in the presence of Vd?/u. G

Sayana takes aclhwardiium

is

as

ahimsydndm balindm.

Benfey's

transl.

far better,

Opfervei'sehendsten,
2

Eurem Agni, dem Segnenden, ihm dem dem starkereicben Enkel zu " (rufen wir an.)
3. 1.

"

Sanaa Veda, II.

20. 2.

Sama Veda,
The
St.

II. 3. 1. 20. 3.

Petersburg

Diet,

explains

ydtayajjanam

"die

Leute vereinigend."
6

Sama Veda,

I.

1.

1. 2.

3; II. 7.
as

2.

14. 1.

Sayana explains

anifo

samipe

twain

samedhayantyas.

Benfey takes vdyor

an'ike

"ini Windesstrom."

SIXTH ASHTAKA
14.

SEVENTH
their
is

ADHYAYA.
in

213

^lie waters
3

find

place

him, 2 for

whom
15.
4

the triple-jointed grass

(in the sacrifice).
is

spread unlimited

and untied

Auspicious
desires
is his

the place of the god

who pours

forth

all

with his inviolable protections

auspicious

appearance like the Sun's.

16. Divine Agni, blazing with radiance,

through

Varga

xn.

our oblations of

(/hi,

bear (our sacrifice) to the gods

and

offer

it.

17.

The

gods, as mothers, have borne thee Angi-

ras, the seer, the immortal, the bearer of the oblation.

18.

The gods

seat thee in thy place,

wise Agni,
the

the

seer,

the messenger, the most excellent,

bearer of the oblation.

19.

No cow
6

is

mine, and no axe

is

at

hand

to

cleave wood, but yet I bring both these to thee.

Most youthful (Agni), when we offer any kinds of timber to thee, do thou accept them all.
20.
7
1

Sama Veda, The waters

II. 7. 2. 14. 2.
rest in

Agni,

who

abides as lightning in the

firmament.
3

Sayana does not explain

it

tridhdtu, but in the

Sama Veda he
is

explains

by triparvan.

He

adds that the sacred grass

not

tied in bundles in the sacrifice.

4

Sama Veda,
This
is

II. 7. 2. 14. 3.

For ni

shedire

cf. iv. 7. 5.

partly found in Yajur Veda, 11, 73.

v.

Sayana here quotes a passage from the Taittirfya Samh.

1.

10, to the effect that in ancient times they only offered to

Agni wood cut with the axe, until the rishi Prayoga by this verse caused him to accept wood blown down by the wind or by
other accidents.

214
21.

RIG -VEDA SANHITA\

Whatever timber the ant has gnawed, whatever the emmet has infested, may it all be welcome

to thee as

ghi}

22. Let a man,

when he
2

kindles Agni, perform

the ceremony with a (devout)

mind

he kindles

him with the

priests.

SlJKTA

X. (GUI.)

The

deity

is

Agnt,

who
is

is

associated with the

Maeuts

in the last
;

verse; the Rishi

Sobhaei of the family of

is

Kaxwa

the

metre of the
fifth

first

four verses and the sixth

Brihati, of the

Virddrkpd, of the seventh, ninth, eleventh, and thir-

teenth satobrihat'i, of the eighth and twelfth Icakubh, of the

tenth

hras'iyas'i,

of the fourteenth anushtuih.

VargaXin.

1.

He, in

whom

they

offer the sacrifices,

has ap-

peared,

he who knows

all

ways

our praises rise to

Agni, auspiciously born, the helper of the Arya}

2.
5

Agni, when invoked by Divodasa, ran along

the mother Earth as with might, towards the gods

he took his place in the height of heaven.

YajurVeda,

11, 74.
I. I.
1. 1. 1. 2. 9,
1.

Sama Veda, Sama Veda,

with indhe for

7.
1.

idlte.

5.

3; II.

11.

1,

with nahshantu

for nahshanta.
i

A'nja here seems to

mean the member

of the A'ryan race as

it

opposed to the non-A'ryan.

a

Sayana explains

by uttamavarna,

man of the highest caste. 5 Sama Veda, I. 1. 1.

for devdn achchhd,
is
6

5.

II.

7.

1.

11.

3,

with deva

Indrah

and sarmani for sanavi.

it

This

an obscure verse, and Sayana does not explain

at all clearly.

The Sama Veda

text takes na not as a negative,

SIXTH ASHTAXA
3.

SEVENTH
therefore
rite

ADHYAYA.

215

Since
sacred

men tremble
sacrifices,

before those

who perform
devoutly

the

do ye

worship in the solemn

thousands of kine.
4.
2
1

Agni

the bestower of

Agni,

bestower

of

dwellings,

that

mortal

whom

thou wishest to lead to wealth, and

who

gives offerings to thee, possesses of himself a strong

son, a reciter of
5.

hymns and a

lord of great wealth. 3

spoils

Lord of vast wealth, he (thy worshipper)

with his steed food laid up even in strongholds,

he possesses imperishable wealth

in

thee divine

we

ever possess

all

desirable treasures.
of

6.

To him the invoker

the gods,
to

who

ever

vaiga xiv.

rejoicing

distributes all wealth

men,

to

Agni

proceed our praises like the principal cups of the

exhilarating
7.
5

Soma*
worshippers with
to

The

liberal

their

hymns
horse
6

honour thee harnessed

the car like a

but as

'like,'
;

deva Indro na.

Sayana here leaves pravivdvrite

it

unexplained
haroti.

the Comni. on the S. V. explains

anyarupam

I have followed the translation suggested by the St.

Petersb. Diet.
1

Sama Veda, II Sama Veda,

'

7. 1. 11. 2.

2
3

I.

1.2. 1.4, with yah for yam.

Sahasraposhinam

explained

as

lahudhanam,

but

literally

meaning
4 5 6

nourisher of thousands.'
I.
1. 1.
1.

Sama Veda, Sama Veda,

This alludes

10

II. 7. 3. 5. 1.

II. 7. 3. 5. 2.
to

the

common

idea that the chariots of the

gods are yoked by the praises of their worshippers.

216
graceful lord of

RIG- VEDA SANHITX.

men, grant wealth

1

to us

rich in

children and grandchildren.

8.

Singers of hymns, sing aloud to the mighty

Agni, most bounteous, observant of truth and radiant

with brightness
9.
2

The wealthy and

of food

glorious (Agni),

when

in-

voked and kindled, pours forth on his votaries abundance

with children

may
all

his

ever fresh

favour continually come to us with

10. Praise, singer

kinds of food. 3

of hymns, 4 the guest,

Agni,

the dearest of the dear, the driver of chariots.

Vargaxv.

\\

(Praise

him)

the

knower,

worthy of the
5

sacrifice,

who

brings to us treasures which have

are far-renowned,

come up (from the depths) and

whose
(flames), as

he hastens to wage the battle by

rite,
6

means
12.
7

of our

sacred

are hard to be passed

through as waves rushing clown a declivity.

May

none hinder Agni from coming

to us,

So Sayana

but the Pada text takes ulhe and toke as dual,

see Benfey's note.

2 3

Sama Veda, Sama Veda,

'

I. 2. 1. 2. 1

II. 2. 2. 17. 1.

II. 2. 2. 17. 2,

with
;

bhav'iyas'i for naviyas'i.

Sayana explains dsdva

Somatrankbereiter.'

as stotri

the St. Petersb. Diet, takes

it

as
5

Sayana explains niditd by srutdni.

it

The
The

St. Petersb. Diet,

gives
6

as " verwahrt, versttckt."

is

Dhiyd

explained by Tcarmand.
for the battle.
1.

offering is supposed

to give the
7

god strength
I.

Sama Veda,

2.

2.

4,

reading hrin'ithd

atithim for

hrin'itdm atithih.

SIXTH ASHTAKA

SEVENTH ADHYAYA.

217

our guest, the giver of dwellings, praised by many,

(Agni) who
offers

is

the excellent invoker of the gods,

sacrifice.

who
to

an excellent

13. Agni, giver of dwellings, let not those

come
offers

harm, who approach thee in

whatsoever manner

with

hymns

of praise

the worshipper

who

his libation

and duly performs the

rite praises
sacrifice.

thee

that thou

mayst be the bearer of the

drink the

14. Agni, who hast the

with the Eudras

praises of
rite.

to
;

Maruts Soma

as thy friends,come
;

come

to the

Sobhari

delight thyself at our solemn

MANDALA
ANUVA'KA

IX.
I.

ASHTAKA
ADHYAYA
The Rishi
part of
is

VI.
VII.
I.

Continued.
Continued.
(I.)

SUKTA

Madtjchchhandas, of the family of VistvXmitra,

the deity, as of the entire ninth Mandala (except

hymn

5 and
is

hymns 66 and 67)

is

Soma Pavamana

the metre

Gdyatr'i.

1.

Flow, Soma, in a most sweet and exhilarating

to drink.
1

Varga xvi.

stream, effused for Indra

Sama Veda,
25.

I.

5. 2.

4.

2; II.

1.

1.

15.

1.

Yajur Yeda,

XXVI.

218
2.

RIG-VEDA SANHITA.

^he

all-beholding destroyer of Ralcshasas has

2 stepped upon his gold-smitten birthplace, united

with the wooden cask.

3.

Be

the lavish giver of wealth, most bounteous,

;

the destroyer of enemies

of the affluent.
4.
3

bestow on us the riches

Come with

food to the sacrifice of the mighty

gods, and bring to us strength and sustenance.

5.

To thee we come,
is

dropping (Soma); for thee

only

this

our worship day by day, our prayers

are to thee, none other.

Vargaxvn.

6.

The daughter
streams
i

of the

Sun purines thy gusheternal

ing
hair.

through

the

outstretched

Sama Veda,

II. 1. 1. 15. 2.

Yajur Veda,

XXVI.

26, with

ayohate drone for ayohatam drund.

2

Sayana explains drund

as a

wooden cask

(dronakalasa), or

the planks of the Soma-yress, and ayohatam as " smitten with

gold."

The word

occurs IX. 80. 2, and

is

there explained as

"fashioned by a golden hand."

fingers

Stevenson gives "beat by the

a note,

with gold rings," adding as

all

"the Brahmans who

of flattened gold

perform these ceremonies must

ring."

wear a kind

Mahidhara takes

it as

"fabricated by a carpenter with

an iron tool." Sayana quotes a Brahmana, liiranyapdnir alhishunoti, " golden-handed he presses out the soma."
3

Sama Veda,

II. 1. 1. 15. 3.

The daughter

of the

Sun

is

explained as sraddhd, "faith,"

is

according to the text of the Vaja-saneyins, "Verily sraddha, the daughter of the Sun, she purifies him."
hair-sieve used for straining the soma juice.

The

huir

is

the

SIXTH ASHTAKA
7.

SEVENTH ADHY^YA.

219

The ten
final

sister-fingers seize thee in the sacrifice,

on the
8.

day (of the

oblation).

The
2

fingers press the Soma,

;

they squeeze

it

glittering like a water-skin

fold,
9.

its

juice becomes three-

enemy-averting.

The

inviolable kine
for

mingle
to drink.

this fresh

Soma

with their milk

10.

Indra

In the exhilaration of
all

this

draught the hero

Indra smites

his enemies

and bestows wealth

(on his worshippers).

Sukta

II.

(II.)

The Rishi

is

MedhItithi

of the family of
as before.

Kaxwa

the deity

and metre
1.

Flow

on,

Soma, seeking the gods, hastening

;

varga

xvnr

on in thy purifying course

the showerer.
2.
3

enter Indra,

Indu,

Inch*,

do thou,

the mighty showerer

(of

blessings),

most glorious upholder, send us food,

and
3.

sit

down in thine own place. 4 The stream of the effused creative Soma milks

Pdrye

divi is explained

by Sayana

as sautye 'hani,
1.

"on

the

day of the Soma effusion"; but in VI. 26.

ahan as " in the
2

he explains pdrye

final

day," or " in the time of extremity."

sc.

Literally

"in

three places,"

as filling the three vessels,

the dronakalasa, the ddhavaniya, and the putabhrit.

3

Sama Veda,
Sama Veda,

II. 4. 1. 3.

1.

II. 4. 1. 3. 2.


220
RIG- VEDA SANHITA".

out the joy-giving ambrosia

the accomplisher of
1

holy
4.

rites veils itself in the waters.

(Soma),

when thou

wilt veil thyself

in

the

milk, the mighty streaming waters flow to thee,

2 the mighty one.

5.

The

juice-distilling
is

Soma, the sustainer, the

purified in
into

supporter of heaven,

the water,

favouring us,
cloth.
3

(it

is

poured)

the

straining

VargaXix.

6.

The mighty golden-hued showerer

a sound
as
it

of bless-

ings

utters
5
;

drops,

beautiful as a

friend
7.

it

shines (in the heavens) with the sun.

Indtj,

by thy power the busy

voices are

hallowed which adorn thee as thou droppest for

6 our exhilaration.

8.

We

ask thee for exhilaration, thee the giver

of the highest world to thy foe- crushing worshipper,

great are thy

1

praises.

Sama Veda,

II. 4. 1. 3. 3.

Sayana explains the

last clause

as referring to the Vasat'ivari water with

which the Soma plants

are sprinkled.
2
3

Sama Veda, Sama Veda, Sama Veda,

II. 4. 1. 3. 4. II. 4. 1. 3. 5.
I. 6.
1. 2. 1
;

II. 4. 1. 3. 6,

reading didyute for

rochate.

Mitro no, which Sayana explains as yathu sahhd. takes it " wie Mitra wunderbar, glanzend."
5 6

Benfey

Sama Veda, II. 4. 1.3. 7, but with Indra for Indo. Sama Veda, II. 4. 1. 3. 8, but with prasastaye make

for

prasastayo mah'ih.

SIXTH ASHTAKA
9.

SEVENTH

ADHYiCYA.

221

Indu, do thou, longing for Indra, stream upon

1 us with a shower of ambrosia, like a raining cloud.

10. Indu, thou art the giver of kine, of children, of horses, and of food
;

thou art the primeval soul

of the sacrifice.

Sukta

III. (III.)
;

The Rishi

is

S'unahsepa, the son of Ajigarta

the deity and

metre as before.
1.

This divine immortal (Soma) hastens as a bird Vargaxx.

to settle
2.

on the

sacrificial vessels.

This divine (Soma), expressed by the fingers,

inviolable, rushes against the enemies.
it
4

and dropping
3.

This divine (Soma), as

drops,

is

adorned

(with hymns) by the sacrifice-desiring priests as

a horse for battle.
4.
5

This strong one, as

all

it

drops, seems to

encom-

pass

desirable things with its

power and seeks

to bestow
5.

them upon

us.

This divine (Soma), as

it

drops, prepares its

chariot (to

come
7

to us)

it

flings us our boons, it

utters a sound.

Sama Veda, Sama Veda, Sama Veda, Sama Veda, Sama Veda, Sama Veda,

II. 4. 1. 3. 10, but

as

with indriyam

for indrayuh,

which the Schol. explains

2 3

"enjoyed by Indra."

II. 4. 1. 3. 9.
II. 5. 2. 2. 1.

The dronas

are the large troughs

called Dronakalasa.
4

II.

5.

2.

2.

6.

Benfey takes

ati

hwdrand

dhdvati as " hastens

5

down

the declivities."

II. 5. 2. 2. 5.

II. 5. 2. 2. 3.

Sama Veda,

II. 5. 2. 2. 4.

222
Varga xxi.
(}
#

EIG-VEDA SANHITX.
This divine (Soma), praised by the priests and

giving wealth to the worshipper, plunges into the

waters.
7.
1

Making
it

a sound as

it

drops in a continued

stream,
8.

rushes across the worlds into heaven. 2

drops, completing the sacrifice,
3

As

it

it

passes

across the worlds inviolable to heaven.

9.

Divine and expressed for the gods by an

the golden-hued (Soma) flows into

ancient birth,

4 the straining-cloth.

10.

Produced
5

at

our

rite

and producing abundant

food, the Soma, efficacious in sacrifices, flows effused

in a stream.

Stjkta IV. (TV.)

The Rishi

is

Hiranyastupa

of the family of

Angiras

the deity

and metre are the same.

Varga xxii.
1.
6

Pure-dropping (Soma), bounteous food, wel-

come (the gods at our rite) and overcome (the demons) and make us happy.
;

2.

"'Soma, give us brightness, give us heaven, give

us

all

good things

and make us happy.

Sama Veda,

II. 5.

2.

2.

2.

The waters

are those called

Yasat'ivaryah,
2 3 4 5
G

with which the Soma plants are sprinkled.

II. 5. 2. 2. 7. II. 5. 2. 2. 8,
1. 2. 17. 1

Sama Sama Sama Sama Sama Sama

Veda,

Veda

with astritah
;

for aspritah.

Veda, II. Veda, II.

Veda, II.

5. 2. 2. 9.

5. 2. 2. 10.
4. 1. 4. 1.

Veda,

II. 4. 1. 4. 2.

SIXTH ASHTAKA
3.
1

SEVENTH
the

ADHYA*YA.

223

So?na, give us strength, give us wisdom, drive

;

away our enemies

4.
2

and make us happy.

out

Priests,

press

Soma

for

Tndra

to

drink
5.

(0 Soma), make us happy. Do thou, (0 Soma), by thy power and thy

protections bring us to the sun, and

4

make ns happy. 6. By thy wisdom and thy protections may we long behold the sun and do thou make us happy.
;

7.

Bright-weaponed Soma, shower upon us wealth

for

abundant
8.
6

both worlds

and make us happy.

battle, smiter

thou

who

art

unvanquished in
us,

of enemies,

shower wealth upon

and make us

happy.
9.

Pure-dropping (Soma), they glorify thee with

the holy rites for their

own upholding;

make us

happy.
10.
s

Indu, bring to us varied wealth, abundant

in horses

and all-reaching

and make us happy.

Sama Veda, Sama Veda,

Sama Veda,

II. 4. 1. 4. 3.

Sania Veda, II.

4, 1, 4. 4.

II. 4.
II. 4.

1. 4. 5. 1.

Sama Veda,

II. 4. 1. 4. 6.

4.

7.

Sayana explains dwibarhasam

It rather

as

dwayor dydvuprithivyoh sthunayoh parivridham.

means "double," "abundant."

6

Sama Veda,
Sama Veda,
it

II. 4. 1. 4. 8,
4.
1.

with

vcijin for

rayim.

4.
;

9.

Saj'ana here explains vidharmani

by atmavidhdranartliam
he explains
as yajne

"they

but in his

Comm. on

the

Sama Veda

glorify thee

with the hymns in

the sacrifice."
6

Sama Veda,

II. 4. 1. 4 10.

224

1UG-VEDA SANHITl.

SfjKTA V. (V.)

The

deities in this
is

hymn

are the Apkis other than

Naeasansa
;

*
;

the Rishi

Asita or Devala of the family of Kasyapa

the
it is

metre

is

Gayatri, except in the last four verses, where

Anushtubh.

YargaXXlT.

1,

The pure-flowing (Soma)

the
universal lord,

shines forth in

its

brightness,

the

showerer
2

of

blessings, the rejoicer, uttering a loud sound.

2.

The pure-flowing Tani^napat, 3 rushes sharpensplendour on the height and hastens through

ing

its

the sky. 4
3.

The pure-flowing bright (Soma), the bounteous

worthy of
all

giver,

praise, shines forth in its

might
one

with the streams of water.

4.

The bright golden-hued

its its

pure-flowing

rushes in

might, strewing the sacred grass in

points towards the east.
doors, praised
rise

the sacrifice with

5.

The bright golden

by the

priests

together with the

horizon.

Soma,

up from the vast

Cf. Miiller's

Ancient Sanskrit Literature, pp. 463-466.

The

deities,

Samidh,

etc.,

are

severally
is

invoked in the

successive verses.

Sayana says Soma

praised in the form of the

Apris, and he explains samiddhak as samyagd'iptah.

3

Sayana explains Tanknapat

as a

name

of

Soma, according

to the text, adbhyo ''niavo

jay ante, tatah somo jay ate, "from the

is

waters are born beams, from these

4

born Soma."

i.e.

according to Sayana, to the dronahalasa, according to

the text

"he

takes the A'gray ana libation with two streams."

SIXTH ASHTAKA
6.

SEVENTH

ADHYAYA.

225

The pure-flowing (Soma) longs

for the fair- Varga xxv.

formed wide-reaching mighty Night

not yet visible.
7.

and

Dawn
two

invoke

the

two divine

priests,

the

deities
is

who behold men

l

the pure-flowing
benefits).

(Soma)

radiant
8.

and the showerer (of

May

the three beantiful goddesses, Bharati,

offer-

Saraswati, and mighty Ila, come to this our

ins;

of the Soma.
I invoke

9.

Twashtri, the
;

first-born,

the pro-

tector, the leader

the golden-coloured pure-flowing

all creatures.

Indu
10.

is

Indra, the showerer, the lord of

Pure Soma, consecrate with thy streaming ambrosia the green bright golden-hued Yanaspati
with
its

thousand branches.
all

11.

ye gods, come together to the con-

secration of the Soma,

Yayu, Vrihaspati, Surya,

Soma.

Agni, and Indra.

SUKTA VI. (VI.)

The Rishi

is

the same

the deity
is

is

Pavamana

the metre

Gdyatri.

1.

So?na,
to

who

art the

showerer (of benefits), de-

Varga xxvi.

voted

the gods, favourable to us, flow with thy

exhilarating stream into the woollen sieve.

So Sayana, but most probably this

is

an identification of

Soma Pavamana with

(i.e.
2

Indra, just as in the next verse Indu

Soma)

is

identified with India.

I. 6. 1. 2.

Saina Veda,

10,

with avyd vdrehhih.

VOL. V.


226
2.

TUG-VEDA sanhitX.
Indu, do thou, as sovereign, 1 effuse that ex-

hilarating juice, and pour forth vigorous steeds.

3.

Rain out through the

filter,

while pressed,

that ancient exhilarating fluid,

and pour us forth

strength and food.

The quickly-falling drops, as they filter, follow Indra and reach him, like waters rushing down
4.

a declivity.
5.

That which sporting in the wood and spurting

sieve,

beyond the
Vargaxxvn.

the ten sisters

press,

as

(men

rub down) a strong horse,

6.

That desire-showering

liquor,

effused for the

drink of the gods and for our exhilaration,

mix

with milk
7.

for

prowess in battle.
effused, flows to the
its

The divine Soma, when

divine Indra in a stream, since

8.

milk fattens 3 him.

The

soul

of the

sacrifice,

the effused Soma,

flows with speed bringing blessings, and maintains

his ancient seer-hood.
9.

Most exciting (Soma), devoted

4

to

Indra, as

thou pourest forth

the exhilarating juice for his

in the secret (hall

drinking, thou emittest sounds

of sacrifice).

Literally

"as Indra,"
fingers, as in

i.e.

acting as sovereign.
1. 7.

2
3

The ten

IX.

Sayana derives the reduplicated form p'ipayat from the causal

but the
St.

of pyai;

Petersb.

Diet,

derives

it

from pi, "its

milk swells."
4

This refers to the uparavas or round " sounding-holes," which

are

dug

in the ground,

and over which the two boards, used

for

SIXTH ASHTAKA

SEVENTH ADHYIyA.

227

SvjKTA VII. (VII.)

The
1.
a

Rishi, deity,

and metre

as before.

The

excellent streams (of the Soma), feeling

2

Varga

XXVIII.

a union with Indra,

flow forth in the ceremony

by the path
2.

of sacrifice.
is is

That which
oblations

to

be praised as the oblation

in

among
3.

immersed

the great (holy)

4 waters, 3 the stream of honey, the pre-eminent.

The pre-eminent
the
truthful,

(Soma),
the the

the

showerer

of

benefits,

indestructible,

utters

continuous

sounds,

in

water,

towards

the

sacrificial hall.
4.

When
the

the seer (Soma), wearing ample trea-

sures, goes

round the praises (of his worshippers),

then

mighty (Indra) in heaven

the priests excite

is

eager to

repair to the oblation.

5.

When

it,

the flowing

Soma

like a

king destroys opposing (demons and) men.

pressing the Soma, are placed.

These holes are said

to

deepen

the sound of the stones with which the hoards and Soma-shoots
are heaten.

See Katyayana's Sutras, VIII.

4. 28.

Guhd

chid

dadhishe girah might mean " thou storest praises in secret."

1

The whole
but with

of this

hymn

is

found in Sanaa Veda, II.

4. 2. 2.

1-9,
2
3

many

verbal alterations.

Literally " with him," asya, the Schol. supplies Indrasya.

i.e.

the vasativari water,

cf.

Haug's Aitareya Brdhmana,

transl. pp. 115, 489.

Sayana takes pra dhdrd (sic in pada) agriyah as dhdrd mukhydh prapatanti " the pre-eminent streams fall down." Dhdrd
4

and agriyah however must be nominatives singular.

228
Yarga

RIG- VEDA SAXHITA*.

xxix.

The green-tinted (Soma), dear to the gods, commingled with the water, sits down upon the
6.

woollen sieve; uttering a sound

praise.
7.

it is

greeted by

He who

is

assiduous

in

the

functions

of

(providing and
exhilaration to
8.

preparing)

the

Soma,

goes

with

Yayu, Indra, and the As wins. The streams of the sweet Soma flow to Mitra
to

and Yaruna and

ing
its

Bhaga

the worshippers

know-

(virtues are rewarded) with happiness.

earth, for the acquisition of this
food,

Heaven and exhilarating Soma

9.

win

for us wealth, food,

and

treasures.

Sukta VIII. (VIII.)

The
Yarga

JRishi, deity,

and metre as before.

distil

xxx.

1.

These Soma juices

the dear desire of

Indra, increasing his vigour.

2.

Pure-flowing, filling the ladles, and proceeding

the Aswins,

to

Yayu and
3

may they

sustain our

energy.

Soma, pure-flowing, desired

of

for the

gratifica-

tion

Indra, do thou impel him to

sit

in

the

place of sacrifice. 2

The whole
1-9,

of this

hymn
8, 9,

is

found in the Sama Veda, II.

5.

1. 2.,
2

hut with vv.

transposed.
abhilashilah, but this is clearly
8.

Sayana explains

hard/' as
it

wrong, as he explained

by hridayam in VIII. 79.

It

should rather be " Soma, pure flowing for Indra's gratification,

do thou

stir his

heart to

sit in

the place of sacrifice."

SIXTH ASHTAKA
4.

SEVENTH ADHYiYA.

229
l

The

ten fingers strain thee, the seven priests

2

caress thee, the worshippers gladden thee.

5.

As thon

streamest

on the water

and the
for the

woollen sieve,

we wrap thee up with milk

exhilaration of the gods.

6.

Purified in the pitchers, radiant, and green- Vargaxxxi.

tinted, the

Soma puts on the raiment derived from

to
us,

the cow.
7.

Flow

thy wealthy (worshippers);

;

de-

stroy all our enemies

8.

Indtj, enter thy friend.

Pour down
;

rain from heaven,

and abundance
Soma, in

upon the earth

battles.
9.

uphold our strength,

(Adoring) thee, the contemplator of men, the

all things,
5

beverage of Indea and the knower of

may we be

blessed with progeny and food.

SfJKTA IX. (IX.)

The
1.
G

Rishi, deity, and metre as before.

The

seer (Soma) having wise designs,

when

Varga

So Sayana, but rather "the worshippers follow thee exulting."

So Sayana explains sapta dhitayah

62. 17,

(cf.

IX.

9.

4.)

but in

IX.

he takes

it as

meaning "the seven metres."

The

St. Petersb. Diet, explains it as

" die vielen Andachtsiibungen

oder Gebetsformen beim Soma-"Werk."

3

Sayana takes ham

as

meaning " water," but

it is

no doubt

an adverb here, " surely," with a very weakened force.

4
5

i.e.

Indra, according to Sayana.

Or "the knower of heaven."

Sama Veda,

I.

5.

2. 4.

10; II.

3.

1.

16. 1,

with sudnaih

for suvanah.

230

ItlG-VEDA SANHITA*.
1

placed between the two boards

and

effused, proto

ceeds to the stones

2.
3

which are most dear

heaven.

Go

forth in a

most abundant stream, ample

for his sustenance, to the guileless

man, thine owner,

who
3.

praises thee.
4

That mighty and pure

son,

when

born, illu-

mines his mighty parents (heaven and earth), the

progenitors (of
sacrifice.
4.
5

all things),

the

augm enters

of the

Effused by the fingers, (Soma) gladdens the

seven guileless rivers,

who have magnified him one

and undecaying.
5.

Indea, at thy worship, they (the fingers) have

the
present,
indestructible,

provided

and

ever-

youthful Indu for thy solemn service.

Literally

" between

the

two grand-daughters," naptyoh.

Terras of relationship are often used in the

Yeda

to

express

material objects, thus " the sisters" are the fingers, etc.
interprets the term of the two boards used in pressing the

Sayana

Soma

but the

St. Petersb. Diet, explains it

much more plausibly as

The
line prob-

" the two hands."

2

This

is

a very doubtful

meaning of vaydnsi.
is
;

ably should be rendered, "the seer

as a

placed between the hands

most dear banquet

to

heaven

the knower of the past (or

the wise in sacrifice) goes forth effused."

3 6

Sc4ma Veda, II.

3. 1. 16. 3.
it

Sanaa Veda, II.

3. 1. 16. 2.

So Sayana, but

might be more

literally translated,

"that

pure son (the Soma) illumined his mothers, he the born them too
born, he the great
6

them the

great, the

augmenters of

sacrifice."
it

Sayana

here separates sapla from dhitibhih and connects

cf.

with nadyah,

IX.

8. 4.

SIXTH ASHTAKA
6.

SEVENTH ADHYiYA.
(of

231
the
_.J"8PT XXX11I.

The immortal bearer

to

the
gods),

oblation),

conveyer (of content

seven rivers,

the

beholds

the

full

as a well, he has satisfied the

divine streams.
7. fice
! ;

Protect us, manly Soma, in the days of sacripurifier,

destroy

those

powers of darkness

against which
8.

we must

contend.
for

Quickly speed on the road

our

new

praise-

worthy
9.

hymn

as of old display thy radiance.

Purifier [Soma), thou

grantest

us abundant

food with male offspring, and cattle

and horses;
desire).

give us understanding, give us

all

(we

SUKTA X. (X.)
Rishi, deity, and metre as before.

1.

Longing

for food the /SWa-juices, uttering a

T v XXXIV.

sound

like chariots or like

horses, have

come

for

the sake of riches. 3

2.

Coming

like chariots (to the sacrifice),

they

are upheld in the arms (of the priests) as burdens

(in the
3.

arms) of labourers.
libations are anointed with milk as kings

The

Sayana explains kalpeshu

as httyan'iyeshv-ahahsu,

" in the

days which have to be reckoned."

it

The

St. Petersb. Diet, takes

as " in our rites."

2 3

Sama Veda,
seize food

II. 4. 2. 1. 4-6.

Sayana takes sravasyavah

as

an epithet of Somusah, " desiring

;

to

from their enemies

"

it

should rather be taken

with arvantah, and be translated "or

like glory-seeking steeds."

232

RIG-VEDA SANHITA*.
sacrifice

with praises, and (tended) as a

priests.
4.
x

by seven
forth,

The /SWa-juices, when poured

are

effused with loud praise, and proceed in a stream to

excite exhilaration.
5.
2

The beverages
4

of

Vivaswat

and producing

the glory of the

their sound.
Varga

dawn, the issuing juices spread

xxxv.

6.

The

old makers of

hymns, men the

offerers of

5 the Soma, throw open the doors (of the sacrifice).

7.

The seven

associated ministers like so

many

kinsmen,
sit

filling the receptacle of the single

(Soma),

down
8.

(at the sacrifice).

I take into

my navel
9

the navel of the sacrifice,

2 3

Sama Veda, Sama Veda,

I. 5. 2. 5.

II. 4. 2.

1.

7.

II. 4. 2. 1. 8-12.

Sayana takes Vivaswat

as here

meaning Indra.
it is

He

also

explains dpdndsah as dpdnabhutdk, but

part, of dp,

rather the perfect

I

and we should supply bhagam.

would

translate

the verse,

" Having obtained the glory of Vivaswat, and proof the

ducing that

dawn, the sun-bright juices distend the

in-

terstices (of the cloth)."

4

Sayana here explains anvam vitanvate by sabdam

Jcurvanti,

but elsewhere he explains anva as the small holes of the

cloth.
5

filtering

It seems better to take

dwdrd with matindm " the ancient

the Soma,

poets {-n-onpai) throw open the doors of their hymns."

6

"The

navel of the sacrifice"

is is

cf.

IX. 73.

and "the offspring of the sage"

called ansu.

the graha or soma-vessel

or perhaps
it

Ansu might mean "filament,"

cf.

should

be read ansam,

12. 5.

SIXTH ASHTAKA

SEVENTH ADHYAYA.
1

233
fill

my

eye becomes associated with the sun, I

the

offspring of the sage.

9.

his

the

The powerful (Indra) looks with the eye own resplendent self on the acceptable place Soma, fixed by the priests in the heart.
2

of

of

Sukta

XL

(XI.)

Rishi, deity, and metre as before.

1.
3

Sing,

leaders of rites,
is

to

this

pure-flowing

X xxvi.

Indu,
gods.
2.

who

desirous of offering worship to the

The Atharvans A have mixed with sweet milk 5

(Indra) thy divine and god devoted

for the deity

(juice).

Sayana adds, " Since we have drunk the Soma," but he gives Sayana seems

no further explanation.
2

to interpret this verse as

it

meaning that Indra

has been drunk by

views the Soma with affection even after

the
priests.

Divas chahhasd he explains as diptasydtmanas

chakshuslid,

and guild as hridaye.

Benfey

translates

it,

" The

Sun

looks with his eye towards that beloved quarter of heaven,

placed by the priests in the sacred cell."

He

here follows an

occasional interpretation of div or dyuloJca, given

by the

Scholiast,

which

identifies it
it

with the dronahalasa or large $ofl-trough.

He
3

takes

as

meaning that the Sun looks towards the place

lies

where the Soma

while

it is

pressed.

Sama Veda,
i.e.

II. 1. 1. 1. 1-3.

The

first

line is found iu the

Yajur Veda,
i 5

33. 62.

the priests.
as instrumental. It should be

Sayana takes payah

"have

mixed milk with thy

juice."

234
3.

RIG-VEDA SANHITA*.
Kadiant (Soma), do thou pour prosperity upon
cattle,

our

upon our

people,

upon our

horses,

and

upon our
4.

plants.
to

Recite praises
2

the

brown-coloured

self-

vigorous red
5.

heaven-touching Soma.

Purify the Soma which has been effused by

the stones whirled

Varga

by the hands

mix the sweet

libation)

(milk) in the inebriating juice.

XXXVII.
6.

Approach with reverence, mix (the

offer the

with the curds,

7.

Soma

to

Indra.

Soma, slayer of our enemies, the wise one,

the desires of
cattle.

the fulfiller of

the gods, do

thou

shed prosperity on our

8.

Soma, who art cognizaut of the mind, lord of

the mind, thou art poured forth for Indra to drink

for his exhilaration.
9.

Pure -dropping Soma, grant us wealth with

excellent male offspriug,

grant

it

to us, Tndu,

with

Indra as our

ally.

StJKTA XII. (XII.)

Rishi, deity and metre as before.

Varga

XXXVIII.

The most sweet-flavoured So?7i a -libations poured forth to Indra in the hall of sacrifice.
1.

are

2.

the

The wise (priests) call upon Indra to drink Soma as the mother kine low to their calves.
1

Saraa Yeda, II

6. 3. 3. 1-6.

2 3

Sayana adds "

at times red."
1.

Sama Veda,

II. 5.

4. 1-9.

SIXTH ASHTAKA
3.

SEVENTH

ADHYAYA.

235

The wise Soma, the bestower

l

of exhilaration,

dwells in the hall (of sacrifice), mixed with the

waves of the river

4.

to a chant in the
is

middle tone. 2
is

Soma, the observant, who

the wise seer,

3

worshipped in the navel of the sky,

filter.

the woollen

5.

Indu has embraced that Soma

which

is col-

lected in the ewers and has been passed through

the

filter.

6.

Indu emits a sound, abiding

sky,
5

in the

firmament

x |xix.

of

the

and delighting the nectar-shedding

eternal,

cloud.
7.

Soma, whose praise

the shedder of
(is

is

the

lord

of

forests,

nectar,

and

rejoicing the

6 generations of men,

present) in the midst of

our sacred

rites.

i.e.

the vasativari water.

to explain gaur'i adhi sritah, cf.
it

So Sayana seems
Benfey translates

VIII.

7.

10.

"resting on an ox-hide," explaining

11.

gaur'i adhi
3

by the gor adhi twachi of IX. 101.

cf.

For the meaning of " sky" here (div)

note on Siikta 10,

verse 9.
4

Sayana says that Indu embraces the Soma which

is

a portion
plant.

of himself
5

the deity seems to be thus opposed

;

to the

mere

So Sayana

but

it

is

more probable that samudra and kosa

water into which the Soma

mean here
6

(as often elsewhere) the

drops and the dronakalasa vessel.

Sayana takes manusha yugd

as

" the various

;

sacrificial

seasons, whether occupying one or many days " but I have

followed in the text his usual interpretation of the phrase.

236
8.
lr

RIG- VEDA SANHITA".

The sage Soma, urged from heaven, flows in

to

stream

the

beloved abodes

of

his

devout

(worshipper).
9.

Purifying Indu, bestow upon us wealth of a

its

thousand radiances, excellent in

nature.

ADHYAYA

VIII.

MANDALA
ANUVAKA

IX.
I.

Continued.
Continued.

SUKTA XIII. (XIII.)

Rishi, deity and metre as before.

Vargai.

3.

The purifying Soma, flowing

in a thousand
filter,

streams and passing

through the woollen

proceeds to the prepared vessel for

2.

Vayu and

Indra.

Sing aloud, ye who are desirous of (divine)

protection, to the purifying wise Soma, effused for

the beverage of the gods.

3.

The Soma-juices

flow

for

the attainment of

food,
(to

giving abundance of strength and

3

hymned

become) the beverage of the gods.

This verse and the next are transposed in the Sanaa Veda,
variations.

and there are several

2

Sama Veda,

II. 5. 1. 3. 1-9. in

Sayana adds that they become the beverage of the gods

the sacrifice, and by that

means the

sacrifice!*

obtains food.

SIXTH ASHTAKA
4.

EIGHTH

ADHYA*YA.
1

237
pour

Yea, Indu,

for

our attainment of food

forth

abundant streams, and splendid and excellent

2

vigour.
5.

May
to

those us

divine

libations,

when

effused,

bring
vigour.
6.

thousand-fold

wealth

and excellent
their drivers, Varga n.

Like horses urged to battle

by

the swift-flowing juices hasten through the woollen

fleece.
7.

Making

a loud noise, the libations flow (to the

the vessel) like cows lowing to their calves; they

are held in the arms (of the priests).
8.

Acceptable and giving delight to Indra, pure

[Soma), do thou, as thou utterest a sound, destroy

all

our enemies.
9.

Pure

(libations),

beholding

all

things
sit

and
in

destroying

those

who worship

not,

down

the place of sacrifice.

Sukta XIV. (XIV.)
Rishi, deity, and metre as before.
1

-The wise (Soma) flows widely round, betaking

Varga III.

Yajasataye

may

also be rendered

"

for battle," as in v. 6.

2
3

This and the next verse are transposed in the Satna Veda.

Sayana takes vdjasdtaye

clause,
4

as meaning "battle" in the and "the attainment of food " in the second.

first

Or

this verse

may

be addressed to the gods

who

are invited

to partake of the offering.

5

Sama Veda,

I. 5. 2. 5. 10.

The " waves

of the river" are

the Yasat'ivarl waters.


238
itself

BIG-VEDA SANHITA.
to

the waves of the river, and uttering a

1

sound desired by many.

2.

When
of

the five kindred sacrificing races,

de-

sirous

accomplishing

pious

rites,

honour the

sustaining [Soma) with their praise,

3.

Then

all

the gods rejoice in the juice of this

powerful (libation),

when

it

is

enveloped with milk

and curds.
4.

Descending from the

becomes united in

filters

it

hastens (into

the vessel), and passing through the cloth's interstices, it

this (sacrifice)

with

its

friend (Indra).
5.

He who

is

rubbed down by the grandchildren

3

of the sacrificer

like a

handsome young

(horse),

and renders his form like the produce of the khie,

Varga iv.
6.

Expressed by the

fingers,
to

he proceeds obliquely
it
;

to the

produce of the cow

mix with

it

utters

a sound which (the worshipper) recognizes.

7.

The
4

fingers

combine expressing the lord of

food,

and they grasp the back of the vigorous

(Soma).

So Sayana, but more probably "bearing a

hymn

beloved by

many."
2

Sayana explains pancha rrdtdh by pancha jand manushyd

to

yajamdndh, alluding apparently

tioned before.

the pancha jandh often

men-

Sabandhavah he here explains by the obscure

in VIII. 20,

word samdna-bandhandh,
3

by samdna-bandhuMh.
is

According

to the Schol. the

hand

the sacrificer' s son, and

the fingers his grandchildren.

4

Sc. the

Soma.

SIXTH ASHTAKA
8.
j

EIGHTH ADHYAYA.

239

Soma who holdest all the treasures of heaven and earth, come favourably disposed to us.
Sukta XV. (XV.)
Rishi, deity and metre as before.

1.

lr

This heroic

Soma expressed by
sacrifice,

the fingers Varga

swift

v.

proceeds

by the

hastening with

chariots to Indra's abode.

2.

This Soma engages in

many
2

holy rites for the

sit.

great sacrifice where the immortals

3.

Placed (in the

path,

cart)

he

is

brought by a
the
libation

brilliant

when

the offerers of

present him.
4.

He

tosses his horns as a bull, the lord of the

herd, sharpens his,

his might.
5.

bearing
along

treasures (for us)

by

He

proceeds
3

impetuous with golden

brilliant rays,
6.

the lord of streams.

at

Overpowering

the juncture of

time the

discomfited concealers (the Bd/ishasas), he descends

upon those doomed

to destruction.

Satna Veda, II.

5. 2. 3. 1-8,
it,

with several variations.

is

Sayana explains
Ahavaniya."

" Placed in the havirdhana he

brought

to the
3

Or by another interpretation
This
a very obscure line.

of ruhnibhih,

"he

proceeds

along with the priests, vigorous with brilliant rays."

4

is

The

St. Petersb. Diet,

seems
solid

to explain

it,

" at the juncture of time passing beyond the

treasures (of

heaven and earth), he descends upon the young

#0/0-plants."

240
7.

RIG-VEDA SANHITi.

The
is

priests express into the vessels this juice

to

which
food.
8.

be purified, the bestower of abundant

The ten

fingers, the
1

seven priests, express this

(juice),

well-weaponed,

and yielding great exhila-

ration.
StJKTA
Rislii, deity,

XVI. (XVI.)
and metre as before.

Vargavi.

1.

They who express

earth, do
it

thee,

the juice of heaven

and
(of
2.

for the foe-destroying exhilaration

Indra)

thy flow rushes as a swift horse.

rite

In pious

by our fingers we mix with the

milk (the Soma), the bringer of strength, the sender

of kine,
3.

who

envelopes the water.

Cast into the filtering cloth the unassailable

the

invincible (Soma), abiding in the waters (of

firmament)
4.

purify

it

for the drinking of Indra.

flows

The Soma of him who is purified by worship upon the filter and settles in the place common The Soma
juices flow to
thee,

2 with the ceremony.

5.

Indra, with

praises, giving thee vigour for the great conflict.

6.

Purified in his woollen robe,

and attaining

all

3 honours, he stands as a hero amidst the kine.

Sayana says the word siodyudha

has power to slay the Rdkshasas.

is

used to show that the

Soma 2 The vessel called the dronakalasa. 3 The Soma being mixed with milk, here
"kine."

called

by metonymy

SIXTH ASHTAKA
7.

EIGHTH ADHYXYA.

241

As the

lofty rain

from heaven, the nutritious

falls

stream of the invigorating Soma

the straining cloth.
8.

easily

upon

Thou,

Soma,

(protectest)

the

worshipper
cloth

amongst

men,

and purified

by the
filter.

thou

wanderest through the woollen

StJKTA

XVII. (XVII.)

Rishi, deity and metre as before.

1.

Like rivers falling down a steep place,

so theVargavn.

rapid foe-destroying pervading #0ma-streams hurry

(to the pitcher).
2.

The Soma-drops,

as they are expressed, flow to

Indka
3.

like the rains falling

upon the

earth.

Soma, with swelling waves, exhilarating, inflows to the straining-cloth,

ebriating,

destroying

the RcVcshasas, and devoted to the gods.

4.

It flows to the pitchers,

it

it

is

poured out upon

the straining-cloth,
praises.

is

magnified at sacrifices by

Soma, mounting beyond the three worlds, thou ilium inest heaven, and, moving, thou urgest on the
5.

sun.
6.

The sage performers

Soma)
at the

(of pious

rites)
1

glorify

(the

head of the

sacrifice,
2

entertain-

ing affection for him the all-beholding.

1

Murclhan yajnasya

is

explained by Sayana as " on the last

Cf. II. 3. 2.

day of expressing the Soma."

2

Sayana explains chahhasi

as drashtari Some.

It

is

usually

applied to the sun as the eye of the world.

VOL. V,

It

242
7.

RIG-VEDA SANHITX.
Sages, leaders of rites, desirous of sustenance,

purify thee

who

art the giver of food,

with pious

rites for the offering.

8.
sit

Pour

forth the stream of the sweet beverage O

down, sharp-flavoured in the receptacle,

drinking at the
sacrifice.

alert

for

Sukta XYIII. (XVIII.)

RisJu',

deity and metre as before.

VargaVin.

1.

Effused while pressed between the

flows upon the straining
all

stones, the

Soma
2.
3

cloth

thou art the

2

giver of

things to those
art wise,

who

praise thee.
seer,

Thou

thou art a

thou bestowest
plant;
praise

the sweet (beverage) produced from the

thou art the giver of

thee.
3.
4

all

things to

Soma those who

All
;

the

gods

together

pleased
all

enjoy

thy

drinking

thou art the giver of

things to those

who
4.

praise thee.

(Thou

art he)
all

who

places in the hands (of the

;

worshipper)

desirable riches

thou art the giver

thee.
this great

of all things to those

5.

(Thou

art

he)

who praise who milks

;

heaven

and earth like two mothers

all

thou art the giver of

things to those

who

praise thee.

Sama Veda,

I. 5. 2. 4.

9; II.
it,

4. 1. 17. 1.
triigst

Bather as Benfey takes

"in deinem Moth

i

du das

All."
3

Sama Veda,

II. 4. 1. 17. 2.

Sama Veda,

II. 4. 1. 17. 3.

SIXTH ASHTAKA
6.

EIGHTH ADHYA*YA.
at once supplies
;

243

(Thou

art he)

who

both heaven
all

and earth with viands

things to those
7.

thou art the giver of

who

praise thee.

This

vigorous

Soma,
;

while

being

purified,
all

murmurs

in the pitchers

thou art the giver of

things to those

who

praise thee.

SlJKTA

XIX. (XIX.)

Rishi, deity and metre as before.

!

Whatever wonderful
it to

glorious wealth there be Varga ix.

in heaven or in earth, do thou, Soma, being purified,

bring
2.

us.
all,

Thou, Soma and Indea, are the lords of

the lords of cattle,

rites.

do
(of

ye, the rulers, prosper our

3.

The

showerer
(lies)

benefits)

being

purified

amongst men
grass,

murmuring upon the sacred

he
sits

green-tinted
The mothers
The
purified

down
calf,
2

in

his

proper

place.
4.

of the

male

which are sucked

3

by him, long
5.

to cherish the bull with their strength.

Soma has implanted many

germ

Sama Veda,
is

II. 3. 2. 13.

1,

3, 2.

Sayana explains " the mothers of the calf" as the Vasatfvari

water which

mixed with the Soma.

Might the verse mean

calf,

"the sacred
3

rites,

the mothers of the male

long for the

full-grown vigour of the bull "?

So Sayana, but kuvit

is

more probably an interrogative

particle.

244

RIG- VEDA SANHITiC.

in those (waters) desirous of conception,

which yield

bright milk.
6.
l

Bring near

to us those
;

who

stand aloof, strike

terror into our foes

pure-flowing one, thou dost

transfer to us their riches.

7.

Destroy, Soma, the vigour,

the

energy, the

subsistence of our enemy, whether he be far off or

nigh.
Stjkta
Rishi, deity

XX. (XX.)

and metre as before.

VargaX.

1.

The

seer passes through the

woollen fleece
all

for the

beverage of the gods, triumphing over

adversaries.
2. "Verily he,

the pure-flowing, bestows upon his

praisers thousands of victuals with cattle.

3.

By

thy favour thou

givesfc to

us

all

kinds of

wealth, thou

flowest at our praise;

grant us,

Soma, food.
4.

Bestow upon us great renown, grant durable

riches to those

who

are profuse in their libations,

bring food to thy praisers.

5.

Purified one, doer of good deeds, thou, Soma,

enterest our praises like a king,

(of our offerings).
6.

wonderful bearer

Soma, the bearer (of oblations), abiding in

the waters of the firmament, difficult to be sur-

Sanaa Veda, II.

1. 2.

18. 1.

Sama Veda,

II. 3. 2. 4. 1-7.

SIXTH ASHTAKA
passed, being cleansed
vessels.
7.
1

EIGHTH

ADHY^YA.

245
in the

by our hands reposes

So?na, thou proceedest to the straining-cloth,

sportive

and generous,

like a gift,

giving excellent

vigour to him

who

praises thee.

StJKTA
liishi, deity

XXI. (XXI.)
and metre
as before.

1.

These flowing #0*-juices, foe-destroying, ex-

VargaXl.

hilarating, heaven-conferring, hasten to Indea,

2.

Showing

favour, assailing foes, giving wealth

effuses

to

him who rightly

them, and bestowing

food spontaneously on their praiser.

3.

The
3

effused juices

come sporting

lightly to the

common
river.
4.

receptacle, they drop into the

wave

of the

Like horses harnessed

to

car

these pure

juices bring (to us) all desirable blessings.

5.

Effused Soma -juices, at our indication 4 bestow

manifold blessings on this (institutor of the sacrifice),

who

(at present)

has given us nothing. 5

press it," chamushu.

Or it may mean "between tbe boards which

Malchah
is

generally explained as " sacrifice."

to

The

original

root of

manhayuh and malchah would seem

be

MAGH.

See

below note on
3

hymn

61, verse 27.

Sc.

The Vasativan water.

a

Or Sayana may mean by asmahhyam ddesandya, " with

to us."

view
5

Sayana's

Comm.

is

imperfect, but he seems to explain this

as meaning, "the
priests

sacrificer

only bestows gifts on his officiating

his desire."

when he has obtained


246
6.

RIG-VEDA SANHITA.

As

a great

man

sets before

him

commendto

able charioteer, so do
lord,
7.

you grant knowledge

our

and flow glistening with water.

These effused juices have desired (the
sacrifice);

powerful they have made for themselves an abidingplace

;

they have animated the intellect of the pious

institutor of the rite.

Sukta XXII. (XXII.)

Rishi, deity

and metre as before.

let out,

Varga xii.

1.

These /Sbwa-juices, when

neigh as they

leap swiftly forth like chariots or rapid steeds let

loose.
2.

Like strong winds, like the rains of Pabjanya,

These pure #cw2-juices, sagacious, mixed with
easily
1

like the swift-whirling (flames) of fire,

3.

curds,

pervade our ceremonies with their

intelligence.
4.

Purified,
to

immortal, issuing from the vessels,

eager

traverse their (assigned) paths

and the

universe, they are never wearied.

5.

Spreading in various directions, they pervade

the surface of earth and sky, yea, and this highest

heaven.
6.

Descending rivers follow

this excellent

[Soma)

Sayana explains vipd by prcynanena.

explains
vip
as

Tbe

St.

Petersb.

Diet,

the twigs

(cf.

vepres)

which form the

bottom of the funnel and support the

filtering-cloth.

SIXTH ASHTAEA
as
it

EIGHTH
l

ADHY^YA.

247

spreads out the sacrifice

this rite is glorified

thereby.
7.

Thou, Soma, boldest the wealth of kine which

;

thou hast won from the Panis

aloud at the outspread
sacrifice.

thou hast called

Sukta XXIII. (XXIII.)

Rishi, deity and metre as before.

1.

The

swift-flowing 5W-juices have issued inVargaXin.

a stream of the sweet exhilarating (beverage), at

(the recital of)
2.
all

the praises (of the sages).

Ancient swift-going (horses), they (the juices)

field,

have traversed a new

the sun to give light.
3.
2

they

have generated
3

Bring

to us, purifier, the

house

of our

enemy

who presents no libations, bestow upon us progenyabounding

4.

food.

The

swift-flowing Soma-juioes diffuse exhila-

rating

wine,
1

they

flow

to

the

honey-shedding

receptacle.
5.

The Soma

flows, the sustainer (of the world),

So Sayana, who explains tantum by yajnam.

it

(with Benfey) to take

rivers
2

of the straining-cloth,

"descending
the arranged

It

is

better

fill

the outspread threads."

I.
6.
1.

Sama Veda,

2. 6.

Benfey takes pratndsa dyavah

as

" ewigen lebendigen,"

the

"new

field"

is

place of sacrifice.
3 4

Sayana takes
i.e.

this as a

metonymy

for

" wealth."
of

according to

Sayana,

"the unmixed portion

the

liquor."

248
bearing a

RIG-VEDA SANHITA.
sense-invigorating

essence, heroic
1

protector against calumny.

6.

Soma, who art worthy of the

to

sacrifice,

thon
Iridu,

flowest

Indra and
of

to

the

gods;

thon,

vouchsafest to give us food.

7.

Having drunk

this chief of

exhilarating

draughts, Indra irresistible has slain his foes, and

may he

ever slay them.

Sukta

XXIV. (XXIV.)

Rishi, deity and metre as before.

VurgaXiv.

1.

The

purified effused

Wi-juices have flowed

forth,

mixing

(with

curds

and milk) they are

cleansed in the waters.

The flowing juices rush (to the filter), like waters flowing down a declivity; purified they
2.

gratify Indra.
8.

Purifier,

3 Soma, thou proceedest

to

Indra

for his

drinking,
4.

thence art thou brought by the

and
to

priests.

Thou, Soma, who art the exhilarator of men,

4 conqueror of enemies, thou

flow to (Indra), the

who
1

art pure

be worshipped.

Sayana explains sadhamadya by yajndrha.

Benfey takes

it

as " zusammenberauschend."

For
3

this

hymn,

Sayana adds,

Sama Veda, II. 3. 2. 3. 1-7. "from the waggon whence they are taken by
cf.

the priests to the ahavaniya

4

fire

" or "

to

the vessel."
i.e.

The Sama Veda has

men."

charshanidhritih for charshan'isahe,

an epithet of Soma, "laid hold of by men," or "the protection

of

SIXTH ASHTAKA
5.

EIGHTH
1

ADHYiCYA.
stones,

249
thou

When,

Indu,

effused

by the

hastenest to the filtering-cloth, thou art an ample

portion for Indra's belly.
6.

Utter destroyer of enemies, flow forth, to be

propitiated
7.
is

by

praises, pure, purifying, wonderful.

Soma, (the yielder) of the exhilarating

effusion,

called the pure, the purifier, the gratifier of the

gods, the slayer of the wicked.

ANUVA'KA

II.

ADHYA'YA
StJKTA

VIII.
I.

Continued.

(XXV.)
;

The Ri^hi

is

Deilhachyuta, the son of Agastya

metre as before.

the deity and

1.

Green-tinted (Soma), do thou

who

art theVargaXV.

bestower of strength, the exhilarating, flow as a

beverage for the gods, for the Maruts and

2.

for

Vayu.

^Purifying

(Soma), placed

suitably

by the

sacred rite, (enter) uttering a cry the (appointed)

place, enter

by the sacred function

into

Vayu. 5
Benfcy explains

Sayana, Indrasya udardya parydpto bhavasi.

it

as " fur Indra's

2

Behausung

ein Schrnuck."
sa

The Sama Veda reads sutah

madhuman

for

the

more

obscure sutasya madhvah.

3

Sama Veda,
For vv.
2,

I. 5. 2. 4.

II. 3. 1. 10. 1.

3,

cf.

Sama Veda,

II. 3. 1.

10.

3, 2,

but with

some
5

variations.
is,

That

according to Sayana, "the vessel associated with,

or set apart for,

Vayu," vdyu-sambandhi pdtram.

250
3.

RIG- VEDA SANHITA*.

This Soma, the showerer (of benefits), the

seer,

the beloved, the destroyer of foes, the most devout,

shines in
4.

its

appointed place along with the gods.

all

Pervading

forms, the pure, the desirable

goes to the place where the immortals abide.

5.

Endowed with wisdom

of the past, the brilliant

Soma, generating sounds, flows forth continually

proceeding to Indra.
6.

Most

exhilarating
filter in

and

sage

(Soma),

flow

through the

a stream, to attain the station

of the adorable Indra.

Stjkta II.

(XXVI.)

The Rishi

is

Idhmavaha, the son of Dkilhachyuta, the deity

and metre
as before.

Varga xvi.

The
2

priests

have cleansed that Soma, (swift as)

l

a horse, on the lap of Aditi

with fingers and with

hymns.
2.

The chants 3

celebrate that

Indu flowing

in a

thousand streams, inexhaustible, the supporter of

heaven.
3.

They have elevated

of

to

heaven by

their praise

that creative purifying (Soma), the sustainer, the

maker
1

many. 4

i.e.

the earth.
delicate fingers."
;

3
3

Or "with

Gavah, which the scholiast explains as gantnjah stutayah

it

but
4

may

refer to the

cows

as contributing their milk.

as

Sayana explains bhuridhuyavam

bahutidm kartdram

it

should rather mean " the nourisher of many."

SIXTH ASHTAKA
4.

EIGHTH ADHYXYA.

251
fingers

The worshippers have elevated by the

l

of their arms

that

unconquerable lord of praise

abiding (in the vessels).

5.

The

sister-fingers in a raised place press out

by the grinding stones that green-tinted (Soma),

desirable
6.

and far-beholding.
offer thee to

The worshippers

Indra, purifier

Indu, filled with praise and bestowing exhilaration.

Sukta

III.

(XXVII.)
Angiras
;

The Rishi

is

Nrimedha,

of the family of
as before.

the deity

and metre
1.
2

This seer, the purifying (Soma), lauded by

Varga

xvn.

us, passes

through the

filtering-cloth, driving

away
is

foes.
2.

This invigorating heaven-conquering

filter for

Soma

poured upon the

3.

Indea and Vayu.

This Soma,

the

showerer (of benefits), the

summit
is

of heaven, the all-knowing, being expressed

vessels.
3

brought by the priests into the wooden

Dhiyd

is

here explained as angulyd, and bhurijoh as bdhivoh.

Petersb.
Diet,

But the

St.

explaius the latter

as

" ein aus

in

zwei Armen bestehendes Werkzeug

des

"Wagenarbeiters,

welchem
2 3

er das
dh'i

Holz

festkiilt

und

bearbeitet,

etwa
of this

Schnitz-

bank;" and

no doubt meaus "function" or "ceremony."

5. 2. 6.

Sarua Veda, II.

1-5

= verses

1-4,

6,

hymn.
vessels,

Sayana takes vaneshu as " desirable " or

"wooden"

vanan'iyeshu vana-sambhaia-drumavikdresku vd pdtreshu.

Benfey

explains

it

as

"in

die

Fluth gepresst."

252
4.

RIG-VEDA SANHITi.
This Indu resounds as
1

it

drops, yearning

to

give us cattle and gold,

irresistible.
5.

the conqueror of foes, the

This pure-flowing exhilarating

Soma

is

aban2

doned by the sun in the

6.

filtering-cloth the sky.

This

powerful

and

purifying

showerer (of

benefits), the green-tinted

Indu, flows through the

firmament to Indea.

Sukta IY. (XXVIII.)

The Rishi
Varga xviii.
1.
4

is

Peiyamedha

the deity and metre as before.

This

swift-flowing
priests,

(Soma)

placed
the

(in

the
of

vessels)
praise,
2.
5

by the

all-knowing,
(filter).

lord

hastens to the woollen

This (Soma,), effused for the gods, flows into

penetrating
all

the

filter,

the (divine) forms.

"Toll Gier nach Kiih'n,

voll Gier

nach Gold," Benfey.

clear sense for this verse,
scale

Sayana does not convey any very

to

but he seems

imply that the sun performs on a grand

the same office of diffusing the

Soma-jmce which the

filtering-cloth,

priests

performed on a small scale in the

which

is

some-

times metaphorically called the sky.

parityajyate
;

He
aorist

explains hdsate by
of

Benfey takes

it

as the

hd "to
5.
it

rise."

(The verse

is

partly reproduced in Sama Veda, II.

it,

2. 5. 6.)

Might we
3

translate

"this exhilarating Soma, as

drops on

the filtering-cloth, rises with the sun into the

heavens"?

Sayana explains

antarikslie as the filtering-cloth.

;

Sama Veda,

II. 5. 2. 5. 1-5

II. 5. 2. G. 6.

Sayana allows another explanation of manasah patih, "lord

in allusion to a
is

of

mind,"

passage in an upanishad where

Soma

or the

moon

described as becoming the mind and entering into

the heart, chandramd mano bhutwd hridayam prdvisat.

SIXTH ASHTAKA
3.

EIGHTH ADHYAYA.
is

253

This divine immortal (Soma)

brilliant in his

own
4.

place, the slayer of enemies, the

most devoted

to the gods.

This showerer (of desires), expressed by the

ten fingers, hastens uttering a sound to the pitchers.

5.

This purified,

all-contemplating,
to the

all-knowing
the spheres

(Soma) gives radiance

(of light).
6.

sun and

all

This powerful invincible purifying Soma pro-

ceeds the protector of the gods, the destroyer of

the wicked.
Stota y. (xxix.)

The Rishi

is

Xrimedha, of the family of Angieas

metre as before.

the deity and

The streams
2

of

this

effused

(Soma),
it

the

Varga xix.

showerer (of benefits), flow forth, as

surpass the gods
2.

seeks to

in strength.

The

pious

performers
purify

(of

holy

rites),

the
the

utterers of

praise,

by
as

their

laudation
as

radiant courser (the

Soma)

soon

generated

and meriting
3.

to

be hymned.

Soma, distributor of abundant wealth, those

radiances of thine

when thou

art purified are over-

powering
(pitcher).
1

fill

therefore the praiseworthy ocean-like

Sama Veda,

II. 9. 1. 1. 1-3.

Sayana takes anuprabhksliatah

Benfey explains
;

as an irregular desiderative
alle

participle.

it

(from bluish) as " der

Gotter

schmiickenden " the

St.

Petersburg Dictionary derives

it

from

anuprabhu, " sich darbieten."

254
4.

RIG- VEDA SANHITA\

Flow, Soma, in a
treasures,

full

stream, conquering for

us

all

drive our enemies away together.

who
utters blame,

5.

Preserve us from the reproach of every one

offerings,

who makes no may be free.

6.

that

we

Indu, pour to us in a stream terrestrial and

celestial riches,

bring brilliant vigour.

StJXTA VI.

(XXX.)
;

The Rishi

is

Bixdu, of the race of Angiras

as before.

the deity and metre

Varga xx.

The streams
1

of this strong
;

Soma

flow without

effort into

the filtering-cloth

purified,

he excites

praise.
2.

This Inch, urged by the

filter,

priests,

and purified
2

with a sound in the

the oblation).
3.

utters a loud voice

(in

Pour upon us in a stream, Soma, foe-subduing

strength, associated with male offspring and desired

by many.
4.

This purified
its

Soma

flows out in a stream to

take
5.

place in the pitchers.

Indu,

they

press thee forth

by the

stones,

most sweet-flavoured
express

and

green-tinted,

into

the

waters for Indea to drink.

6.

(Priests)

the

most

sweet-flavoured

beautiful exhilarating

Soma

for

Indra the thunderer,

and
1

for

our invigoration.

Or " he utters a sound."

This
is

uncertain, as the

commentary

is

here corrupt.

SIXTH ASHTAKA

EIGHTH ADHYAYA.

255

Sukta VII. (XXXI.)

The Rishi
1.

is

Rabvugana Gotama

the deity and metre as before.

The benevolent juices being

Indu be
For
(to us) the

purified flow forth, Varga xxi.

they confer intellectual wealth.

2.

augrn enter of the riches

of heaven and earth, be the lord of food. 1

3.

thee,

Soma, the winds are gracious,

for

thee the rivers flow, they magnify thy greatness.

4.

Be

well nourished,

Soma

may

vigour come

to thee

from

all

sides,

be (the giver) of strength

in battle.
5.

Tawny-tinted (Soma), the cows yield butter

for thee (set)

and milk inexhaustible

summit.
6.

on the highest

Indu, lord of beings,

we

desire the friendship

of thee, the well-armed.

Stjkta VIII.

(XXXII.)
;

The Rishi

is

S'tavaswa, of the race of Atei

as before.

the deity and metre

1.

The Soma

juices, diffusing exhilaration, rush Vargaxxu.

for the

forth effused at the sacrifice

sustenance of

us abounding in oblations.
2.
3

And

the fingers of Teita express this green-

tinted

Soma with

the stones for Indra's drinking.

Sayana explains chetanam

" sichtbar, hell."

as

prajnapanam

Grassmann takes

it as
2 3

Sama Veda, Sama Veda,

I. 5. 2. 5.

II. 1. 2. 21. 1.

II.

1.

2. 21. 3, 2.

256
3.
l

RIG- VEDA SANHITA\

And

like a

swan entering
all,

its

own

flock, the
it is

Soma
4.

excites the praise of

like a horse,

bathed with milk.

Beholding both worlds, Soma, thou hurriest,

2

swift

as a deer, taking thy

seat

on the place of

sacrifice.
5.

Praises

commend
;

thee

(Soma) as a

woman

praises a dear lover

(thou hastenest to the vessel)

as a hero hastens to the

6.

welcome

contest.

Give
3

to us

who

are affluent (in oblations),

and

also to

me, brilliant fame, wealth, intelligence, and

glory.

Sukta IX. (XXXIII.)

The Rishi
Varga xxiii.
1.
4

is

Teita

the deity and metre as before.

The

intelligent

Soma

juices rush along like

waves
2.
5

of water, like buffaloes to the forests.

The tawny-coloured bright

accompanied with

juices hasten to

the pitchers with a stream of ambrosia, they pour

forth sustenance
cattle.

Sayana seems

to explain this

"as a swan by

its

peculiar gait

or voice excites the admiration of its flock as it enters it." 3 Sayana here takes " taktah," as " mixed with milk, etc. ;"

but in IX. 69. 15. as "swift."

3

Sayana explains iravas here

as

k'irti,

"glory," but

it

may

also
4

mean

anna, "food."
I.

Sama Yeda,
Sama Veda,

5.

2. 5. 2

II. 1. 2. 19.

{nayante for na

yanti).
5

II. 1. 2. 19. 2, 3.

SIXTH ASHTAKA
3.

EIGHTH
Maruts,

ADHY^YA.

257

The
to

libations

effused
to the

proceed to
to

Indra, to

Vayu,
4.

Varuna,

Vishnu.

^he

priests utter the three sacred texts, the

milch kine low (on being milked), the green-tinted

Soma goes sounding (to the vessels). 2 The many sacred hymns, the mothers 5.
sacrifice,

of the

give praise, they purify (the Soma), the

3

infant of heaven.
6.
4

Erom every

side,

Soma, pour upou us four

oceans of riches, grant us thousands (of desires).

Sueta X. (XXXIV.)

The
1.

Rishi, deity, and metre as before.

Indu,

when

effused

and expressed (by the

5

Varga xxiv.

priests),

flows in a stream to the filtering- cloth,

its

breaking down strong places by

2.

strength.

The Soma effused proceeds to Indra, to Vayu,

to the

to

Varuna,
3.

Maruts,

to

Vishnu.
as
it

They
by

press the crushed

Soma

pours forth

its its

juice

between the effusing

their acts.

stones, they

milk out

juice

Sama Veda,

I. 5. 2. 4.

II. 2, 2, 14. 1.

The

three sacred

texts are the three Vedas.

2

Sama Veda,

II. 2.

2.

14. 2.

Sayana explains brahmih

as

"uttered by the brahmans."

3

Sayana quotes a

text,

" Soma was

in the third

world from

hence, heaven."
4 5

Sama Veda,

II. 2. 2. 14. 3

(with miswatah for viswatah).

(cf.

it

Sayana explains tana by pavitram more probably means " continuously."

hymn

16, verse 8)

VOL. V.

258
4.

RIG-VEDA saxhita\

The

exhilarating
sacrifice)

Soma

is

to
for
is

be

cleansed

(for the

of Trita,

and

the drinking

of Indra;

the green-tinted (juice)

1

mixed with

the ingredients.
5.

The sons

of

Prisni

milk this Soma at the

place of sacrifice, the most beautiful and grateful oblation (to the gods).
6.

Our

sincere smooth-flowing praises approach

him, and he uttering a sound welcomes the milch

kine. 2
Stjkta

XI. (XXXV.)
;

The Rishi

is

Peabhuvasu, of the race of Angieas

metre as before.

the deity and

Vargaxxv.

1.

Pour upon

us, purifier,

ample riches with that

stream wherewith thou bestowest upon us light. 3

2.
all

Indtj,

impeller of

the waters, confounder of

(our

foes),

flow

forth

by thy power

as

the

supporter of wealth to us.

3.

With

thee, heroic

(Soma), as our hero,

may

we overcome our
(riches).
4.

enemies, pour upon us desirable

Indtj, the

bestower of food, the

seer,

sends
ac-

food to the

worshipper,

showing his favour,

quainted with sacred rites and arms.

i.e.
i.e.

the curds and milk.

according to Sayana, "our gratifying praises," prina-

yitrih stut'ih.
3

Yayd

jyotir viddsi nah.

Sayana explains

jyotis as

" the

sacrifice" or

"heaven."

SIXTH ASHTAKA
5.

EIGHTH ADHYAYA.

259
is

We
On

clothe

with praises that Soma

who

the

2 inspirer of praise, the purified, the shepherd of men.

6.

the worship of

whom

ail

men

fix their

thoughts,

the
The

lord of pious acts, the purified, the

possessor of abundant wealth.

Sukta XII. (XXXVI.)
Rishi, deity, and metre as before.

1.

Pressed between the boards, (the Soma) has

Varga

xxvi.

been

let loose, like a chariot-horse,

upon the

strain4

ing-cloth,
2.

the courser

steps out on the field.

Soma, bearer (of oblations), vigilant, devoted

past the honey-dropping
filter-

to the gods, flow

cloth (into the vessel).

3.

Ancient
heaven),

purifier, illume for us the luminaries

(of

animate

us

for

strength-bestowing

sacrifice.

This

is

an alternative explanation added in the commentary

it is

but curiously enough

followed by the words, " Madhava,

however, takes vdcham as a separate word and as a verb, and

divides the line into

two sentences."
;

He would

explain

it,

"I

address
is

him with

praises

we

cover (with milk, etc.)

Soma who

the purified inspirer, the cow-keeper of men."

2
3

Literally,

"the herdsman of men," janasya gopatim.

I. 6. 1. 1. 4.

Soma

Veda,

Sayana explains Mrshman

Petersburg Diet, takes

as '-'the god-attracting battle-field

called a sacrifice,"

devdndm dharshanavati yajudkhje sangrdme.

it

The

St.

as

"the furrow drawn

it

as the

goal of a race;"

and Sayana himself takes

as

"a
I.

piece of

wood serving
The
the goal."

for a goal," in his explanation of

is

E. V.

116. 17.

true translation

undoubtedly " the courser steps out to

260
4.

RIG -VEDA SAXHITA*.

Beautified by the ministers of

the

rite,

ex-

pressed by their hands, (the Soma) flows through

the woollen
5.
filter.

May

that

Soma bestow upon

the donor (of the

libation) all treasures,

or the firmament.
6.

whether of heaven or earth

Soma,

lord

of

food,

thou ascendest to the

summit

of the sky, desirous of horses, kine,

and

male progeny.
Sukta XIII. (XXXVII.)

The Rishi
Varga

is

Rahugana., the metre and deity as before.

xxvu.

1.

Soma, the showerer (of

benefits),

when

effused
filter,

for the

drinking (of the gods), rushes to the

destroying the Rdlcshasas, devoted to the gods.

2.

The

all-beholding

Soma,

green-tinted,

all-

sustaining, rushes to the filter (and thence) crying

aloud to the pitcher.

3.

(Fleet as) a horse, the pure Soma, the illumer

2

of heaven,

hastens, the destroyer of Rdlcshasas, past

the woollen fleece.

4.

The pure Soma upon the high

attended by
its

place (of the

sacrifice) of Trita,

kindred rays,

has lighted up the Sun.

Sama Veda,
The

II. 5. 2. 7. 1-6.
is

Sayana explains rochand as rochalcah, but this

true interpretation
is

very un-

likely.

probably " (Fleet

as) a horse,

the pure Soma, the destroyer of rdlcshasas, hastens towards the

light of heaven through the woollen fleece."


SIXTH ASHTAKA
5.

EIGHTH ADHYXYA.

261

The

slayer of Vbitra, the showerer of benefits,

the giver of wealth, the invincible, the effused

Soma
priest,

proceeds (to the pitcher) as (a horse) to battle.

0.

The divine Soma, when

1

effused

by the

hastens in his might

Sijkta

to the pitchers for

Indra.

XIV. (XXXVIII.)
and metre
as before.

Rishi, deity,

1.

This
3

Soma,

the

showerer of benefits,
fleece,

the

xJjg L

chariot,

dashes through the woollen

bearing

(to the worshipper) thousandfold food.

2.

The

fingers of

Trita effuse by the stones

4

this

green-tinted juice for Indra's drinking.

3.

The ten

fingers,

eager in the work, express

it

that (Soma),

and by them

is

purified for the ex-

hilaration (of Indra).

4.

That Soma

sits

down amongst human beings

all,

like a falcon, hastening as a gallant to his mistress.

5.

That exhilarating juice beholds

Indu,

the child of heaven,

fleece.

that percolates through the

The Sauia Veda reads mahhayan

latter

for

mahhanu.
it

Sayana takes
as
it

the

as

mahan.

I have rendered
1.

by mahattwena

Sayana
2 3

does in IV. 17.

The

St.

Petersburg Diet, explains

as an adverb, " gern, leicht, bald, prompte."

Sama Veda,

II. 5. 2. 4. 1, 2, 4-6, 3.

Sayana gives the etymology

given in the

of rathah as ranhana-swabhavah

" swift."
4

Harit

is

JSfaigh. II. 5. as
it

a synonym of

ancjuli,

"a

finger."

Sayana explains

etymologically as harana-swait

bhdva, " grasping."

Benfey takes

as " der goldberingte."

262
6.

RIG- VEDA

SANHITX

That green-tinted, all-sustaining (Soma), when

effused for the drinking (of the gods), rushes crying

aloud to

its

beloved place.

StjKTA

XV. (XXXIX.)
;

The Rishi

is

Bjuhanmati, of the family of Angiras

and metre as before.

the deity

Vargaxxix.

1.

Great-minded Soma, go swift with thy body

that

is

most dear

(to the gods), saying, "

Where

are

the

gods?"
Sanctifying the

2.

unconsecrated (worshipper)
offerer,

bringing food for the

heaven.
3.

pour down rain from

(The Soma) when effused enters the

giving
forth light,

filter

with

force,

beholding and illuminating

(all things).

4.

This (Soma),

who

light of

movement (mounts)
in a stream of

to heaven, flows

through the

filter

water.
5.

The

effused
is

(Soma)

honouring (the
is

gods),
(as)

whether he

far off

or nigh,

poured out

madhu for Indea. G. The united (worshippers)

sit

praise (him), they

squeeze (him) forth green-tinted with the stones;

down (0

gods) at the place of sacrifice.

Sama Veda,
Or

II. 3. 1.4. 1-6,

with Iruvan for broom in verse

and other
2

alterations.

''(place)."

SIXTH ASHTAKA

EIGHTH

ADHYAYA.

263

Sukta XVI. (XL.)

Rishi, deity,
1.
ir

and metre

as before.

The pure all-seeing (Soma) has overcome allvargaxxx.

enemies; (the worshippers) grace the sage (Soma)

with their praises.

2.
2

The tawny-hued showerer

;

(of benefits)
to

when
:

effused ascends to his place

he goes

Indra

he

dwells in the fixed abode (of heaven).

3.
all
3

Indu,

Soma, quickly pour upon us from

quarters vast and infinite riches.

4.

purified Soma,

Indu, bring

all

sorts of

wealth, bestow unlimited food.

5.

Soma, being purified, bring us thy worwith male

offspring,

shippers wealth

recompense

the praises of
6.

him who

glorifies thee.

Indu, Soma, being purified, bring us wealth

from both worlds;

Indu, showerer (of benefits),

(bring us) glorious (wealth).

Sukta XVII. (XLI.)

The Rishi

is

Medhyaxithi, son of

Kanwa

the deity and metre

as before.

1.

(Praise the /SW#-juices) which descend like

varga

xxxi.

Sama Veda, Sama Veda,

I. 6. 1. 1. 2,

and

II. 3. 1. 12. 1.
for sutah,

II. 3. 1. 12. 2,

with sutam

and sidatu

for s'idati.
3 4

Sama Veda, II. 3. 1. 12. 3. The whole of this hymn occurs with

variations in

Sama Veda,

II. 3. 1. 3. 1-6.


264
RIG- VEDA SANHITX.
off

streams of water, swift, brilliant, rapid, driving

the black-skinned (RaJcshasa).
2.
1

We

praise the auspicious Soma's imprisonment

(of the Rdkskasas)

and

hostile (intent against them),

whilst
rites.
3.

we triumph

over the

enemy who performs no Soma move

is

The sound

of the purified, powerful

(his) lightnings

heard like that of rain;

the sky.
4.

in

When

effused,

Indu, pour

forth

much

food

with cows, gold, horses, and strength.

5.

Flow, all-seeing (Soma),

earth,

fill

the vast heaven

his

and

as

the

sun

(fills)

the days with

beams.
6.

Flow round

us,

Soma, on

all sides

in a bliss3

bestowing stream, like a river

Sukta

down

a steep place.

XVIIL

(XLII.)

Rishi, deity, and metre as before.

Varga

1.

The

screen-tinted

(Soma) generating the lumi-

XXXII
naries of heaven, generating the sun in the firma-

ment,
waters

clothing

himself 4

with

the

descending-

Literally, " the black skin;"

or " the black cover"

(i.e.

the

darkness).

The Rakshasas

are perhaps

the personification of

darkness, especially the darkness of the night.

2
3

Sayana's meaning

is
(is

not quite clear; he gives no force to

ati.

Or "as the earth

surrounded) with water."

Or " the earth."

SIXTH ASHTAEA
2.
1

EIGHTH

ADHYAYA.

265

He with ancient praise when

juices of

effused flows

in a stream, a god for the gods.

3.

The Soma
2

unbounded vigour flow

the

for the increasing, rapid acquisition of food.

4.

Milking forth the ancient

filter

fluid,

Soma

is

poured into the

gods.
5.
3

and crying out generates the

towards

Soma being

purified hastens

all

de-

sirable (wealth),
sacrifice.
G.

towards the gods who favour the

Soma,

being

effused

pour

down upon us

(wealth) consisting of kine, male offspring, horses

and strength, and abundant food.

Svktl XIX. (XLIII.)

Rishi, deity, and metre as before.

1.

We
is

invest

with

praises

that

Soma who,
4

vare;a

beloved,

cleansed like a horse with milk

for

XXXIII.

the exhilaration (of the gods).

2.

This Indu

all

our praises desiring protection,

beautify (now) as of old for Indra to drink.

3.

Pure flows the beloved Soma, beautified by

the praises of the sage Medhyatithi.

2
3

Sama Veda, Sama Yeda,

II. 1. 2. 17. 2, last part different.

II. 1. 2. 17. 3. this as

Sayana explains

meaning that where the Soma

is

poured forth the gods are continually present.

4

Or " with the

vasativari water."

266
4.

RIG- VEDA

SANHITX
us
auspicious

Purified Soma,

grant

wealth

with
5.

infinite splendour,

Indu.

Indu, like a horse rushing into battle, sounds

in the sieve,

when he
for

flows through, beloved of the

gods.
6.

Flow

the

acquisition

of

food,
;

for

the

prosperity of the sage

who

praiseth thee

Soma,

grant (me) excellent male offspring.

ASHTAKA

VII.
I.

ADHYA'YA

MANDALA
ANUVAKA
Sukta

IX.
II.

Continued.
Continued.

XX. (XLIV.)
;

The Rishi

is

Ayasya, of the family of Angiras

the deity

is

Soma

Pavamana, and the metre Gdyatri.

Vargai.

^ndtj, thou aclvancest to give us abundant

wealth; Ayasya bearing thy waves (goeth) towards

the gods (to
2.

sacrifice).

The sage Soma

gratified

by the praise of the

is

pious (worshipper) prepared for the sacrifice

in a stream at a distance (from the filter).
3.

sent

This vigilant Soma effused for the gods apfilter.

proaches, all-beholding he goes to the

Sama Veda,

I. 6. 1. 2. 13.

SEVENTH ASHTAKA
4.

FIRST ADHYXyA.

267
sacrifice

Flow for us food-desiring, making (our)

auspicious; (0 Soma,

whom)
is

the priest with the

sacred grass adores.

5.

May Soma who

pressed forth by the seers

for

Bhaga and Vayu,

Eeceiver of

ever prospering,

grant us

(wealth placed) amongst the gods.

6.

sacrifices,

knower

of (pious) paths,

grant us this day abundant food and strength for

the acquisition of wealth.

Sukta XXI. (XLV.)

RiaJii, deity,

and metre

as before.

1.

Indu,
J

do

thou

the

beholder

of

men
for

flow

Varga *5'

II.

pleasantly

for the

banquet of the gods,

Indra's

drinking and exhilaration.

2.

Approach the
art

office of

messenger

for us

thou

(who)

drunk

for

Xndra, (pour) on the gods

wealth for (us their) friends.

3.

And we

adorn thee, the purple-tinted, with

for

milk and curds

the purpose of

exhilaration,

open the doors for our riches.

4.

Indu passes the

filter

as

a horse in going

passes the shaft (of the chariot);

he proceeds

to

the midst of the gods.

Sayana sometimes explains ham

as

sukham yathd bhavati

tathd,

sometimes as a particle meaning nothing, inserted merely

metri gratia.

268
5.

RIG-VEDA SANHITiC.

His friends praise Indtj sporting in the water

fleece
;

and passing through the

him.
6.

their

hymns

glorify

Flow,

Indtj,

with that stream wherewith when

dis-

drunk thou bestowest much vigour on thy

cerning worshipper.

Sukta XXII. (XLVI.)

Rishi, deity, and metre as before.

Vargain.

1.

Begotten by the stones

the flowing (Soma-

juices) are effused for the

banquet of the gods like

active horses.

The Soma-]uices pressed (at adorned like a bride who hath a

2.

the

sacrifice)

father flow

to

Yayu.
3.

These

brilliant Soma-juices,

bestowing pleasant

food, expressed into the vessel, gratify

Indea with
with

the ceremonies.
4.

Dexterous (priests) hasten

(to me), take

the ladle the

pure (Soma), mix the exhilarating

(Soma) with milk and curds.

5.

Soma, conqueror of wealth,

(to fulfil

who knowest

the

way
6.

my

desires), flow forth the

us.

bestower

of vast wealth

upon

The

ten fingers purify this purifiable pure-

flowing exhilarating juice for Indra.

Or" growing

on the mountain slopes.

SEVENTH ASHTAKA

FIRST

ADHYAYA.

269

Sukta XXIII. (XLYII.)

The Rishi

is

Kavi, the son of Bhrigit

before.

the deity and metre as

1.

By

this sacred solemnity the

Soma

is

magni-

Vargaiv.

fied before the

mighty (gods): exulting he moves Dasyu-

like a bull.
2.

They publish 3
resolute

his exploits, his acts of

crushing:

he acquits the debts (of the

worshipper).
3.

When

the praise of Indra

is

recited,

then

the juice dear to him, vigorous as a thunderbolt,

gives us unlimited wealth.
4.

When

the sage

Soma

is

cleansed by the fingers,

for the pious

he of his own accord desires wealth

5

worshipper in (Indra), the granter of wishes. 4

5.

Thou

desirest to give

wealth to those

who

conquer in combat as (men

in battle.

offer fodder) to horses

Sama Veda,
Or "roars

I. 6. 1. 2. 11,

with variations.

like a bull"

(i.e.

on the sounding holes), Sama

Yeda.
3

The commentary

is

defective here.

Ludwig

translates chetanti

" are conspicuous."

4

Sayana explains vidhartari as vidhdtarindre and adds indrena

ichchhati,

dhanam ddpayitum
wealth."
5

"he

desires to cause Indra to give

infinitive.

It

is

more probably the

Ludwig

takes sishasatuh as the 3rd dual,

"They two

desire

wealth," and the last part of the verse as "thou art on the side
of the successful in battle."

Grassmann follows Sayana.


270
RIG- VEDA SANHITA\

Stjkta

XXIV. (XLVIII.)

Rishi, deity, and metre as before.

VargaV.

1.

*By sacred

rites

we

solicit

(wealth) of thee,

auspicious bearing wealth abiding in the regions

of the vast heaven
2.

The overthrower
to

of

the

resolute

(foe),

the

praiseworthy,

whom many
the Asuras).

solemn observances
the destroyer of a

are addressed, the exhilarator,

hundred
3.

cities (of

(Soma), doer of good deeds, the unwearied

2

hawk
4.

brought thee, king over riches, from this

heaven.

The bird brought thee the showerer

of water

the protector of the sacrifice, the

of every god.
5.

common

property

The contemplator

of

all,

the granter of desires,

putting forth his energy obtains superior greatness.

StfKTA

XXV. (XLIX.)

Rishi, deity, and metre as before.

Varga VI.

Pour down upon us a shower from heaven, a stream of waters, wholesome and abundant food.
1
.

2.

Flow

in such a stream that the cattle belong-

ing to the (enemy's) nation

dwelling.
3.

may come
to the

here to our

Thou who
1

art

most dear

gods at sacri-

Sama Veda,
Sayana

II. 2. 2. 3. 1.

refers to

IV. 26.

7.

SEVENTH ASHTAKA
rices,

FIRST ADHYAYA.

271

shower down water in a stream, pour thy rain

us.

upon
4.

Do

thou for our sustenance hasten to

filter

the

woollen

with thy stream

let

the gods hear

thy sound.
5.

The

purifier (the

Soma) flows forth destroying

the Ed/cshasas, flashing out brilliance as of old.

Sukta

XXVI.

(L.)

The Rishi

is

Uchathya,

of the family of

Angiras

the deity and

metre as before.
1.
J

Forth flow thy mighty (streams), like the roar

Varga

vn.

(issuing) from the ocean

wave

emit thy sound like

that of a (rushiug) arrow. 2

2.

At thy

birth the three voices

of the

wor-

shipper are uttered

of the fleece.
3.

when thou

goest to the

summit

(The
the

priests) effuse

with the stones into the

fleece

beloved

green-tinted purifying honey-

dropping (Soma).
4.

Most exhilarating sage (Soma), flow

on Indra's
lap.
4

in a stream

to the filter to sit

The whole
1-5).

of this

hymn

occurs in the

Sama Veda

(II. 5. 1.

5.

2 3 4

Or a reed

(or other musical instrument).

The Rich Yajush and Sama hymns.

Sayana adds that although
this verse

was analysed

in the

previous

Adhydya

(see

Sukta 25, verse

6), it is

explained once
it.

more

for fear dull-witted scholars

have forgotten

272
5.

RIG- VEDA SANHITA*.

Most exhilarating

Indtt,

being anointed with

for

the unguents of

milk and curds, flow forth

Indra's drinking.
Sukta XXVII. (LI.)
Rishi, deity, and metre as before.

VargaVin.

1.

Adhivaryu, pour

upon the

filter

the

Soma
it

that has been expressed with the stones, purify

for Indra's drinking.
2.
2

(Adhwart/us), effuse the most sweet-flavoured

for Indra, the

Soma, the best ambrosia of heaven

wielder of the thunderbolt.
3.
3

Indu, the gods and the Maruts partake of

thy sweet purifying beverage.

4.

For thou, Soma, being

effused,

approachest
pro-

the worshipper for

tection.
5.

speedy exhilaration and

Hasten,

sagacious

(Soma),
:

when thou

art

effused, to the filter iu a stream

bestow upon us

food and fame.

Sukta XXVIII. (LII.)
Rishi, deity, and metre as before.

Vargaix.

1-

May

the glittering (Soma), the acquirer of

and II.

Sama Veda,

I. 6. 1. 2. 3,
it is

5. 1. 11. 1.

Yajusb xx.

31.

According to Mahidhara
the Adhwaryu.
2

Brahma who

gives this direction to

Sama Verla, Sama Veda, Sama Veda,

?)

II. 5. 1. 11. 3.
II. 5.
1.

11. 2.

I. 6. 1. 1. 10,

reading for swdno for suvdno (qu.

metri gratia

SEVENTH ASHTAKA

FIRST

ADIIYIYA.

273

wealth, bestow upon us strength together with food

hasten
2.

when effused to the filter. Thy juice dear (to the gods), flowing

in a

thousand streams, proceeds by ancient paths to the

fleecy filter.
3.

(Soma), send (us) him

who

is

like a pot;

Indu,

send us
it

now

wealth

swift-flowing (Soma),

send

with blows (of the stones).

4.

Indu, the invoked of many, overthrow the

strength of those people which challenges us.

5.

Indu,

do

thou

who

art

the

distributor

of

riches,

pour forth for our protection a hundred or

a thousand of thy pure (streams).

Stjeta

XXIX.

(LIII.)

The Rishi
1.
2

is

AvatsIra, of the race of Kastapa.

Varga x.

(Soma) armed with the stones, 3 thy powerful

;

(streams) rise up scattering the RdJcshasas

drive

away
2.

those

who
art)

are our adversaries.

(Thou
I

by

this strength the discomfiter (of

foes):

praise thee with a fearless heart for the

sake of (our) line of chariots ranged (against the

foe)

and

for the

sake of wealth.

M. M.

edition has

purnodamh

(qu. misprint for purnodalcah,

full-bellied:
dine.
2
3

compare "pot-bellied").

Wilson's MS. had purne

This

hymn

occurs

Sama Veda,

II. 8. 3. 2. 1-4.

Sayana explains adrivah

as referring to the stones used for

crushing the Soma.

VOL. V.

274
3.

RIG- VEDA SANHITA*.

The prowess
is irresistible

of thee (Soma) as thou art poured

forth

against the malignant (Rdkshasa):

destroy
4.

him who

defies thee to battle.

(The

priests)

plunge

Indu, honey-dropping,

green-tinted, vigorous, exhilarating, into the waters

for

Indea.
Sukta

XXX.

(LIV.)

Rishi, deity, and metre as before.

YargaXi.

1.

Towards Soma's ancient body the

seers milk

the flashing fluid, the sage

boons.
2.

who

grants a thousand

He

like the

sun

is

the supervisor (of

1

all acts):

he hastens

to the lakes,

he unites with the seven

down-descending rivers from heaven.

3.

The
all

purified Soma, like the divine sun, abides

regions.

above
4.

Purified Indu,

who

art

devoted to Indea, pour

down

for our sacrifice food

with milk and curds.

(LV.)
as before.

StJKTA
Rishi, deity,

XXXI.

and metre
(in

VargaXii.

Soma,

pour

forth

stream
all

of)

food,

abundant
2.

oft-collected (juice),

and

good things.

Indu, since the praise of thee as food, since

sit

thy birth (has appeared),

that pleases (thee).
1

down upon

the grass

Sayana explains

this as thirty uktlxa pdtras (vessels or liba-

tions offered during the recitation of the ulctha) or thirty days

and nights.
2

This

hymn

occurs Sdraa Veda, II.

3. 2. 5.

1-1.

SEVENTH ASHTAKA
3.

FIRST

ADHYXyA.

275

And

Soma, do thou

who

art the giver of cattle,

the giver of horses, flow to us in (a stream of) food

as the days quickly pass. 1
4.

Flow

forth,
is

conqueror of thousands,

who

conquers and
his foe.

not conquered, and attacking slays

Stjicta

XXXII.

(LVI.)

JJishi, deity,

and metre as before.

to the

1.

The

swift

Soma devoted
filter

gods destroying

VargaXlil.

the Rdkshasas in the

bestows abundant food

(on us).
2.

When

the

hundred rite-loving streams (of

the

Soma) obtain the friendship of Indra, then the

brings us food. 2

Soma
3.

The ten

fingers

commend

thee,

Soma, as a

maiden her

lover,

thou art

cleansed in order to

bestow (wealth on us).

4.

Do

thou, Indu,

who

art sweet-flavoured flow

for

Indra and Vishnu, preserve the worshippers

sin.

thy praisers from

Sukta XXXIII. (LVII.)

lit'sln,

deity,

and metre as before.

Varga xiv.

1.

Thy unconnected streams advance towards

showers from heaven.

infinite food (for us) like the

Tbis seems to be an instrumental absolute, but Sayana exit

plains
2

"by

reason (or by means) of the days quickly passing."

So Sayana.

The proper order

is

of course,

"when Soma

brings us food, his hundred rite-loving streams obtain Indra's

friendship."
3

This

hymn

occurs in

Sama Veda,

II. 8. 3. 18. 1-4,

276
2.

RIG- VEDA SANHITA".

The

green-tinted

Soma contemplating

all

the

holy acts that are pleasing to the gods rushes (to

the sacrifice) brandishing his weapons (against the

Rdkshasas).
3.

He, the object of pious observances, cleansed

priests, fearless
1

by the
like a
4.

as a king, sits

on the waters

hawk.
Indu,

when thou

art purified, bring us all the

treasures that are in heaven

and upon
(LVIII.)

earth.

StfcTA

XXXIV.

Risk/, deity,

and metre

as before.

Vargaxv.

1.

He

the delighter (of the gods) flows rescuing

sin)
;

(his

worshippers from

the

stream

of

the

effused beverage (flows);

he the delighter

(of the

gods) flows rescuing (his worshippers from

2.

sin).

The

brilliant (stream), the bestower of riches,

to

knows how
delighter (of

protect

the

worshipper

he

the

the gods) flows rescuing

(his

wor-

shippers from sin).

3.

We

have received thousands from

:

Dhwasra

and Purtjshanti 3

he the delighter (of the gods)

flows rescuing (his worshippers from sin).

The

St.

Petersburg Diet, conjectures ilhe for

ibho,

"like a

king amongst bis retinue."

2

Tbe whole hymn occurs Sama Veda,

first line also, ibid. I. 6. 1. 2. 4.

II. 4. 1. 5. 1-4,

and

the
3

Two

kings

who

conferred great wealth on Taranta and Puru-

milha,

two

rishis of the family of Vidadasiva.

v.

See

p.

xxxiii of

Max

Midler's Rig-veda, vol.

SEVENTH ASHTAEA
4.

FIRST ADHYAYA.

277

We have received from those two three hundred

1

thousand

garments: he the delighter (of the gods)

flows rescuing (his worshippers from sin).

Sukta

XXXV.

(LIX.)

Rishi, deity, and metre as before.

1.
all

Flow, Soma, conqueror of

of

cattle, of horses, of Var^axvi.

things,

desirable wealth;

bring us riches

with male offspring.

2.

Flow with waters and with

Soma, do thou
all

filaments,

flow

with herbs, flow with the stones.

3.

who

art the purifier, the sage,

sit

overcome
grass.
4.

hindrances;

down on
all

the sacred

purifying Soma, grant

boons; as soon

as thou art

born thou art great; Indu, thou over-

comest

all (foes).

Sukta
Rishi and deity as before.

XXXVI.
Gayatri.

(LX.)

Tbird verse Puraushnik, the rest

1.

Hymn with

a Gayatri

hymn Indu

the purifier, Vargaxvu.

the all-beholding, the thousand-eyed.

2.

Thee, the thousand-eyed, and the supporter

of thousands, they

make

to flow

through the

filter.

Or rather "thirty robes

and thousands"

(cf.

verse

3).

Sayana's interpretation neglects the cha,

sahasrdni would
~

and besides trimsatam

mean "

thirty thousand."

adalhyah

is

properly n. sing. " inviolable."

278
3.
filter

RIG- VEDA SANHITA*.

The
;

purifier trickles

through the hairs of the

he hastens to the pitchers, entering Indra's

heart.
4.

All-beholding Soma, flow pleasantly for Indra's

;

gratification

bring (us) food with male offspring.

ANUVA'KA

III.

ADHYAYA
Stjkta

I.

Continued.
(LXI.)
is

I.

The Rishi

is

Amahiytt, of the family of Angiras; the metre

Gayatri
Varga xviii.
1.

deity as before.

^low, Indu,
(cities of

for

(Indra's) food
in battles

with that

(juice) of thine

which
the

overthrew ninety

and nine
2.

foe).

(Which overturned) the

for the sake of the

cities in a

moment,

and

devout Divodasa (subdued)

Sambara, and then that Turvasa and Yadtj.

3.

Indu, conqueror of horses, shower forth horses

with cattle and gold and unbounded food.

4.
3

We

solicit

thy friendship as thou droppest

flowing over the

filter.

Verse

occurs

Sama Veda,

I. 6. 1. 1. 9,

and verses

to 3,

ibid. II. 5.
2

1.6. 1-3.
to the feminine

Sayana, in order to avoid making yah refer

vit'i (

= v'rfijd), takes vU'i

as dative

and ay a as masculine, supplying

rasena.
3

Ayd vit'i should,

however, be construed " with tbat food."

Verses 4 to 6 occur

Sama Veda,

II. 2. 1. 5. 1-3.

SEVENTH ASHTAKA FIRST ADHYA*YA.

5.

279

Delight us, Soma, with those thy undulations

filter

which flow over the

6.

in a stream.

Soma,
ir

who

art

lord

over

all,

the

purifier, Varga xix.

bring us riches and food with male offspring.

7.

The ten fingers cleanse he

is

this

Soma,

whose

parents are the rivers;

associated with the

Adityas.
8.

When
Do

effused he proceeds to the

filter,

with

Indra and Yayu, and with the sun's

9.

rays.

thou

who

art sweet-flavoured

and beautiful

flow (at) our (sacrifice) for

Bhaga, Yayu, Pushan,

on high
the earth

Mitra, and Yaruxa.

10.
2

The

birth of thy juice

is

has received (thy) intense happiness and abundant

food,
3 though (these) exist (naturally) in heaven.

11.

By

this

(Soma) obtaining and desiring tovargaxx.

enjoy

all

the good things that belong to

men we

enjoy (them).
12.
5

thou who art the possessor of wealth flow

Verses 7 to 9 occur

Sama Veda,
and

II. 4. 1. 13. 1-3.

1
;

Sama Veda,

I. 5. 2. 4. 1,
t>e

II. 1. 1. 8.

Yajush,

XXVI. 16.
follows,

This seems to

the meaning of Sayana's api cha dyulohe

vidyamdnam
takes

sicatas.

The pada

text,
d,

which Sayana

bhumyd

as

two words = bhumih

the visarga being elided

in the Samhita text.

4

Sama Veda,

II. 1. 1. 8. 3

Yajush,

XXVI.

18.

Mahidhara

takes ena as enani, "all these good things," and explains aryah
as somah.
6

Sama Veda,

II. 1. 1. 8. 2

Yajur Veda,

XXVI.

21.

280

RIG-VEDA SAXHITA.

for us for the adorable

Indra

for

Varuna, and tbe

(who
comthe

Maruts.
13.
pletely
ir

The gods approach Indu,

generated, sent forth
foes),

is)

by the

waters,

demolisher (of
14.
2

adorned with milk and curds.

May

our praises foster him

as

who wins

the

heart of Indra,
(foster) their calf.

cows who have young ones

milk

15.

Soma, pour prosperity upon our

;

cattle,

forth (for us) nutritious food

augment the laudable

in

water.
Varga xxi.

16.

The pure (Soma) has generated

5

heaven the

great Vaiswdnara light

like the

wonderful thunder.

17. Bright shining Soma, the juice of thee

when

thou flowest enters the woollen

free

filter,

exhilarating,

from

evil.
it

18. Purified Soma, thy juice as

increases shines

bright;

it

(makes) a pervading universal light to

thine which
gods, the

be seen.
19.
is

Flow

forth with that juice of

exhilarating, the best, gratifying the

slayer of Edkshasas.

Sama Veda, Sama Yeda,

I. 6.

1.1.1;

II. 1. 2. 18. 2,

and II.

5. 2. 20. 1.

II. 5. 2. 20. 2.

Ibid. II. 5. 2. 20. 3.

Verses 16-18 occur

I. 5. 2. 5. 8.

Sama Veda,

II. 3. 1. 2. 1-3,

and verse

16 also at
5

i.e.

Agni, the son of Viswdnara

are attributed to

hymns 79 and 80

of the

tenth Mandala

him

as the rishi.

SEVENTH ASHTAKA
20.
ir

FIRST ADHYAYA.

281
Vritra,

niou

art the slayer of the hostile

the enjoyer of battle day by

day, the giver of kine

and the giver of

21.
2

horses.

Be now

resplendent,

mixed with the sup-

Varga

xxn.

porting (products of the) milch kine, alighting like

a falcon on thy place.
22.
3

Flow thon who

didst help

Indra

to

slay

the Vritra,
23.
spring,

who

obstructed the great waters.

of

May

we, possessed

excellent

male

off-

conquer the wealth (of our enemies), Soma, the sprinkler; being purified, accept our
praises.

24. Protected

by

thee, through

thy protection

may we be
vigilant,

victorious,

slaying (our enemies); be

Soma, at our

sacrifices.

25.

The Soma
the

flows,

slaying
(of

the

malignant,

slaying

withholders

wealth),

proceeding

to Indra's consecrated (station).

26.

Bring

us,

purifier,

much wealth: conquer yarga xxili.

and
male
off-

our foes;
spring.

grant

us,

Indu, fame

27.

hundred

foes

harm

thee,

not purposing

Verses 20 and 21 occur

Sama Veda,
i.e.

II. 2. 1. 15. 2

and

3.

Supasthubhih

is

only explained by Sayana as solhanopasthaaffording a secure seat.

bhih,
3

" having a beautiful lap,"

I. 6.
1.

Sama Veda, Sama Veda,

1. 8.

I. 6. 1. 2.

14,

and

II. 5.

1. 7.

1,

with agaghnan

pavato in tbe latter passage.

5

Verses 26 and 27 occur

Sama Veda,

II. 5. 1. 7. 2

and

3.


282
to give

RIG-VEDA SANHITiC.
wealth when being purified thou art bene-

volently inclined. 1
28.
2

Thou,

Indu,

when

effused,

the

showerer

(of benefits),
all

make us

celebrated amongst

men:

slay

our enemies.
29. (Enjoying) the friendship of thee here and thy

excellent food, Indu,

30.
3

may we overcome
foe),

our assailants.

With thy weapons which

are formidable

and

sharp for slaying (the

(of our enemies).

defend us from the scorn

SUKTA

II.

(LXII.)
;

The

Rislii is

Jamadagnt, of the race of Bhrigu

metre as before.

the deity and

Vargaxxiv.

1.

These rapid Soma juices have been directed

filter (to

through the
2.

obtain)

all

good things
evils,

Powerful,

repelling

many

bestowing

happiness and riches upon our sons and horses.

Makhasyase
Cf.

is

here explained as asmabhyam dhanam datum

7,

ichchhasi.

IX. 20.
In 101.

where Sayana explains mahhah

as
as

ddnam',

and IX. 64.

26, where he explains mahhasyuvam

5,

dhanahdmdm.

makhasyate

is

explained as stutibhih
is

ptij&m ichchhati.
either root

Sayana's general explanation of mahhah

(or

yajnam or dhanam

ddnam).

In both cases the original

would be

MAGH,

"great." The meanings "fight," "strive,"

etc., are

foreign to Sayana, being derived from a comparison of

/xaxco/Liai,
2 3
i

macto, etc.
I. 5. 2. 5. 3,

Sama Veda, Sama Veda,

Verses
1

and

II. 2. 1. 2. 1.

II. 2. 1. 2. 3.

to 3 occur

Sama Veda,

II. 2. 2. 1. 1-3,

with slight

variations.

SEVENTH ASHTAKA
3.

FIRST
!

ADHYXYA.

283
granting

They advance towards our

2

fair praise,

to (us and) our cattle sustaining

4.

wealth and food.

flows for exhilara:

The mountain-born Soma

(

tion,

mighty in the

Vasativari) waters

he alights

like a falcon
5.

on his own place.

sweeten with their milk the beauti-

The

cattle

ful food that is

asked for by the gods

the

Soma
Varga

when
6.

effused

by the

priests is cleansed in the water.

Then the ministering

priests in the

assembly

xxv.

beautify the juice of the exhilarating (Soma) like

a horse, for the sake of immortality.
7.
3

Sit

down,

Indu,

on the

filter

with those

streams the shedders of sweet (juice), which are

let fall for
8.

our protection.

Passing obliquely through the sheep's hairs,

hasten for Indra's drinking, sitting in thy place

in the
9.

wooden

vessels.

Indu,

who

stower of riches,
milk.
10.
4

most sweet-flavoured, the bedrop for the Angirasas butter and

art

This all-seeing Pavamdna Soma deposited

sending forth abundant (food), the
is

(in the vessels),

product of the waters,

1

known (by
as

all).

Sayaua explains samyatam

yad asmdn samyachchhati, "that

1-3; verse 4

which supports us."

2

Verses 4 to 6 occur Sania Veda, II.

3. 2. 16,

also I. 5. 2. 47.
3

Verses 7 to 9 occur Sania Veda, II.

3.

2.

6.

1-3,

with

variations.
4

Sama Veda,

I. 6. 1. 2. 12.

284
Vargaxxvi.

RIG-VEDA SAXHITi.
Pcivcimdna

11. This
benefits),

Soma,

the

sprinkler

(of

engaged in sprinkling, the destroyer of

the Rdkskasas, bestows riches upon the donor (of

the oblation).
12.

Pour

forth

thousand-fold wealth,

together

with cattle and horses,

delighting many, desired

by many.
13. This

(Soma) the many-hymned, having wise

priests, is sprinkled

designs,
forth.

being cleansed by the

14.

Offering

thousand-fold

protection,

having

hundred-fold wealth, the measurer of the world,

the sage, the exhilarating (Soma) flows for Indra.
15. Generated and praised
sacrifice is

by song Ixdu

at this

deposited in his place for Indra, like

a bird on its nest.

Varga xxvii.

16.

The pure Soma

effused

by the

priests rushes

forth as if to battle, to alight vigorously

ladles.

upon the
to the

17.

They

attach

him by seven ceremonies

three-backed three-benched chariot of the Rishis to

go

to the gods.

Say ana's usual explanation of havilcratuh, namely hrantaprcyna

to be an explanation of each half of the
Icavih alone

Icrdntakarmo vd, "possessing wisdom or possessing sacred rites,"

would seem
turn
:

word

in

but he sometimes explains

by krdntah (IX.

64. 30).
2

The backs

are the three oblations, the benches are the three

Vedas, and the ceremonies are the seven hymns (chhandas).

SEVENTH ASHTAKA
18. Effusers

FIRST

ADHYiCYA.

285

of

the

Soma,

urge forward that

wealth-bestowing rapid vigorous steed to go to the

battle.

19.

Entering
all

when
success
2

effused
like

into

the

pitcher,

bringing us

hero

he stands

amongst the
20.

cattle.

The devout

priests

milk forth thy sweet juice,

Indtj, for the

gods for the purpose of exhilaration.

filter

21.

Pour upon the

the

for us for the sake of

Varga

XXVIII.

the

gods

most

sweet-flavoured

Soma,

most

audible to the gods.

22.
3

These lauded Soma juices are

of

let flow for

the

sake

abundant food in a stream of the

(juice).
to the treasures

most exhilarating
23.

Being purified thou hastenest

of the kine to enjoy (them);

now

forth thou

who

grantest food.
24.

And
5

hasten for us towards 4

all

widely re-

nowned food with cattle, being hymned by Jamadagni.

25.

Soma,

who

art

most excellent, flow with

towards
our praises,

thy marvellous
towards
all

protections
(of praise).

hymns

Sama Veda,
As

I. 6. 1. 1. 3.

The end

reads differently, Indur

Indraya dhiyate.
2

a hero resolutely stands

amongst the enemy's

cattle, so

the
3
4

Soma resolutely Sama Veda, II.

i.e.

stands amongst the sacrifices.

4. 1. 6. 1,

with savase for sravase.

grant us.

Verses 25-27 occur

Sama Veda,

II. 2. 1. 1. 1-3,

with viiwa-

chartliane for visivamejaya in verse 26.

286
Vargaxxix.

RIG- VEDA SANHITl.

all,

26. Agitator of

do thou

who

art the

most

excellent, raising thy voice, pour forth the waters

of the firmament.

27.

sage (Soma) in thy might do these worlds

;

stand
28.

to thee the rivers hasten. 1

Thy unconnected

streams descend like the

(fleece).

rain from heaven

29. Purify for

upon the white outspread

Indra the
fierce

Indu, the means

of strength, the lord (of wealth), the giver of riches.

30.

The

truthful seer,
filter,

Pavamdna Soma,

sits

down

upon the
shipper.

giving great energy to the wor-

Stjkta III. (LXIII.)

The Rishi

is

Nibheuvi, of the race of Kasyapa

metre as before.

the deity and

Vargaxxx.

1.

Pour (upon

us),

Soma, thousand-fold wealth,

with excellent male progeny, secure to us ample

food.
2.

Thou who
for

art

most exhilarating
;

effusest food
ladles.

and drink
3.

Indra

thou

sittest

on the

Soma
These

effused for
;

Indra and Vishnu and Vaytj

drops into the pitcher

4.

may he

be sweet-flavoured.

swift-flowing

tawny - coloured Somalet loose

juices,

with a stream of water are

the EdJcsliasas

upon

i.e.

these worlds honour thee

the rivers observe thy bidding.

For arshanti sindhavah the Sama Veda has dhdvanti dhenavah.

2

Sama Veda,

I, 6. 1. 2. 5.

SEVENTH ASHTAKA
5.
all

FIRST

ADHYXyA.
waters,

287

Augmenting Indea, urging the

1

making

our acts prosperous,

destroying the withholders

(of oblations).
6.

The
2

effused tawny-coloured Soma-juices going Varga xxxi.

to their

to

Indea hasten
7.

own

place.

Flow with
up the

that stream with

which thou, Soma,

lightest
to

sun, urging on the waters beneficial

man.
8.

The

purified (Soma) harnesses

the

horse

of

the sun to travel through the firmament to man. 9. And Indu exclaiming " Indea!" harnesses the
(horse of
3

the)

sun to go towards these ten

regions.
10.

Sprinkle,

worshippers,

upon

the

woollen

fleece the exhilarating

(Soma) that has been effused

for

in all directions for

Vayu and

Indea.

11. Purified Soma, grant us wealth unassailable Varga xxxn.

(by our

foes),

and which cannot be destroyed by

the enemy.
12.

Bring
;

to us thousand-fold

wealth with cattle

and horses

bring vigour and food.

like

13. Soma,

the

radiant
its

sun,

when

effused

flows forth, depositing

juice in the pitcher.

Sayana "making Soma propitious

Verses 7 to 9 occur Sarna Veda, II.

for the
5. 1.8.

sake of our rites."

1-3

verse 7 also

I. 6. 1. 1. 7.
3

Sayana takes tyd harito dasa

as ace. after prati implied in

ydtave.

Elsewhere he explains haritah as the horses or rays of

See
I.

the sun.

50. 8

and 115.

4.

288

EI G -VEDA SANHITA\

14. These brilliant Soma-juices (flowing) towards

the dwellings of respectable (worshippers), effuse

food and cattle in a stream of water.
15.
for

The /SW#-juices mixed with curds

the

effused

Indra,

wielder of the

thunderbolt,

flow

through the
Varga

filter.

XXXI 1 1.

16. Soma, pour into the filter to bring us wealth

(thy juice), which

ing,

is

most sweet-flavoured, exhilarat-

and most desired by the gods.

17.

The

priests cleanse in the

Vasativari) waters

the

green-tinted

powerful exhilarating

Indu

for

Indea.
18.
j

Soma, pour forth wealth of gold, horses, and

:

male offspring

bring us food and

cattle.

19. Sprinkle

upon the woollen

fleece for

Indea

the most sweet (Soma), desiring battle as

20.

if in battle.

The (worshippers)

desiring protection, cleanse

with their fingers the purifiable (Soma) the sage

with a noise the sprinkler (of benefits) flows

Varga

forth.

21.

The wise

(priests) in a

stream of water send

XXXIV.
forth with their fingers

and with praise the sprinkler

thy exhilarating

(of benefits), the shedder of water.

22.

Flow, brilliant (Soma),

let

juice

proceed in continuous order to Indea, rise

to

with thy supporting (juice)

23. Purified

Yatu.
squeezest
forth

Soma,

thou

the

Yajur Veda, VIII. 63.

Verses 22-24 occur

Sama Veda,

II. 5. 1. 15.

1-3; verse 22

occurs also ibid.

I. 5. 2. 5. 7.

SEVENTH ASHTAKA
celebrated riches (of the

FIRST
;

ADHY^YA.
do thou

289

enemy)
art

who

aut

beloved enter the ocean.

24. Soma,

thou

who

exhilarating,

flowest

defeating the enemies, bestowing knowledge (on

us)
;

drive off the people

2

who

love not the gods.

are
let

25.
fall

The The The

brilliant purified /SWa-juices

amidst
3

all praises.

2G.

purified

Soma-] uices flow swift and

Varga

xxxv

bright, destroying all enemies.

27.

purified (juices) are poured forth from

heaven and from the firmament upon the summit

of the ground.
5

28. Brilliant Soma, do thou, purified in a stream,

achieving

great

acts,

destroy

all

foes

and

the

Rdkshasas.
29. Destroying the Rdkshasas, pour forth, Soma,

with a noise, brilliant and excellent vigour.

30.

Bestow upon
:

us,

Soma,

celestial

and terrestrial

treasures

(bestow), Indu, all desirable things.

Sukta IV. (LXIV.)

The Rishi

is

Kasyapa, of the race of Maeichi

as before.

deity and metre

1.

Thou, Soma, art the bright sprinkler; thou 5 ' ^

' '

Varga

XXXVI.

i.e.

the pitcher.
I. 6. 1. 3.

2
3

Sama Veda,

12,

and II.

8. 2. 16. 1.
4

Ibid. II. 8. 2. 16. 3.

i.e.

Ibid. II. 8. 2. 16. 2.

5
6

the raised place, the place of divine sacrifices.

II. 2. 1.3. 1-3,
1. 2.

Sama Veda,
1

with sutah for madah in verse 2

verse

also occurs I. 6.

8.

VOL. V.

290

RIG-VEDA SANHITA\

shining (Soma) art the sprinkler whose occupation

is

sprinkling;

thou, the sprinkler,

gods).

sustainest the

rites (of
2.

men and
in

sprinkler, the strength of thee the sprinkler

consists

sprinkling,

thy worship

consists

in

sprinkling, thy juice consists in sprinkling; thou

truly art always the sprinkler.

3.

Indu, the sprinkler, thou neighest like a horse;

cattle,

thou givest us

thou givest us horses: open

the doors for our wealth.

4.
J

The powerful,

brilliant, rapid /S'ow-juices are

effused in the hope of obtaining cattle, horses, and

male offspring.
5.

The (^SW^-juices)

beautified by those desirous

their hands, flow through

of sacrifice, cleansed

by

the woollen fleece.

xxxvii

6*

May
(of

those

Soma-jmces
all

pour

forth

for

the

offerer

libations)

the treasures of

heaven

and earth and of the firmament.

7.
2

All-beholding Soma, thy streams as thou art

being purified are sent forth like the rays of the

sun at present.
8.

Soma,

thou

who

art

the

ocean,
all

bestowing
our various

knowledge, hastenest from heaven to

Sania Veda, II.

4.

1.2. 1-3

verse 4 also occurs ibid.

I.

5.

2. 5. 6.
2

Verses 7-9 occur

Sama Veda,

II. 3. 2. 2. 1-3,

with jajndno

for hinvdno

and

krandan for akrun iu verse 9.


SEVENTH ASHTAKA

FIRST

ADHYXYA.

291

forms, 1 and bestowest (various kinds of wealth on

us).
9.

Purified Soma,

when

sent forth thou utterest

a cry; (when thy juice) like the sun god passed

through the supporting

10.
2

(filter).

Indu the enlightener, beloved

;

(of the gods),

flows forth at the praise of the sages

(his

he

lets loose

wave) as a charioteer his horse

11.

Thy wave which, devoted

who
art exhilarating

to the

gods flows
sacrifice.

Varga

XXXY1II.

to the filter, alighting

upon the place of

Indra

12. Indtj,

and most devoted

to drink.

to the gods, hasten to the filter for

13.

Cleansed by the priests, Indu, flow in a

stream for (our) food; approach the cattle with food. 4

14. Green-tinted (Soma) lauded

by hymns, being

dropped into the curds and milk and being purified,

bestow wealth and food upon the worshipper.
15. Purified for the banquet of the gods, go to

Indra's station radiant, collected together by the

vigorous (worshippers).
1

Sayana does not explain further than

it:

this

he would have

completed

" hastenest (or flowest) from heaven to bring us

various forms of wealth."

2
3

Sama Veda,

I. 5. 2. 5. 5.

Verses 13-15 occur

Sama Veda,

II. 2. 2. 4. 1-3, verse 13

also ibid. I. 6. 1. 2. 9.
4

Sayana does not explain how

comes

ruch,
to

which he derives from

food.

the verb ruch "to shine,"

interpretation of gdh,
i.e.

mean

His usual

"milk and curds," would be more

(i.e.

appropriate here
the milk."

" with thy brightness approach

mix with)

292
XXXIX
Varg a

RIG- VEDA SANHITA\

16.

The rapid Soma-micea being

<->

JTJ
1

sent

towards

the firmament,
fingers.

are poured forth expressed

by the
to)

17.

The

swift

Soma-jmces being cleansed (go

the firmament without an effort; they go to the

abode of the water.

18. Soma,

who

art devoted to us,

guard

all

our

treasures with thy might; protect our

offspring.

home and
to

19.

The horse
by the

of burden neighs,

yoked

the
2

sacrifice

priests,

when placed

in the ocean.

20.

When

the swift (Soma) takes his place on the

sacrifice,
3

golden seat of
VargaXL.

he abandons (the

sacrifice)

of the foolish man.

21.

Devoted (worshippers)
desire
to

glorify

Soma;

the

well-disposed

sacrifice;

the

perverse-

minded sink
22.
4

(into hell).

Flow, Indu, for Indra associated with the

art

Maruts, thou who

most sweet-flavoured, and

take thy seat on the place of the sacrifice.

Samudram probably means

:

the Vasatuari waters both here

and in the following verse

2

see

Sayana on verse
first

19.

Sayana takes yat

= yadd)

with the

part of the sentence,

" "When the horse of burden neighs,

etc.,

then thou

who

art the

horse of burden of the sacrifice art placed in the

Vasat'ivari

waters."
3

i.e.

he does not approach the

;

sacrifice of those

who do

not

worship
4

he only approaches the

sacrifice of

worshippers (Sayana).

Yerses 22-24 occur

Sama Veda,
;

II. 4. 1. 11. 1-3,

with dhar-

nasim

for vedhasas (verse 23)

verse 22 also ibid. I. 5. 2. 4. 6.

SEVENTH ASHTAKA
23.
acts,

FIRST

ADHYXYA.

293

The wise who

are the performers of pious

thee

who men

are acquainted with holy texts, adorn

purify thee.

24. Mitra,

Aryaman, Varuna and the Maruts

drink, sage (Soma), thy juice as thou droppest. 25. Brilliant Soma,

when

purified thou utterest

a sapient

speech, feeding thousands.

26. Brilliant

Soma, when purified bring (us) a VargaXLl.

voice, feeding thousands

and desiring wealth.

thou,

27. Indu,
purified

invoked

by many, do

being

and being loved by these thy worshippers,

enter the ocean.

The bright iSWa-juices with their shining radiance and resounding stream are mixed with the
28.
2

milk and curds.

29.

The powerful Soma urged by the urging

goes
collected
to

(worshippers)

the

battle

like

warriors entering (the battle-field).

30.

Soma,

who

art a sage

mighty and prospering,

approaching flow from heaven for our prosperity

and view. 4

Sayana
(?)

explains

vipaschitam

as

prajnayu.

pavitram,

" cleansing
2 3
4

by wisdom."
II. 1. 1. 2. 1.

SamaYeda,

Metaphorically for "sacrifice."

Sayana separates suryah from

ridhalc is

drise

and explains

it

suviryah.

His explanation of
"ridhak
is

taken from Ydska NiruUa, IV. 25,

is

the Vaidik form of prithak and

also

used in the

sense of prospering."

294

RIG-VEDA SANHITiC.

ADHYA'YA

II.

MANDALA
ANUVAKA
The
deity
is

IX.
III.

Continued.
Continued.
(LXV.)
is

SlJKTA V.

Soma Pavamana

the JRishi

Bhrigu, the son of

;

Vaetjna or Jamadagni, of the race of Bhrigu

Gayatri.
Yarga
I.

the metre

is

1.

The kindred

fingers

diligently

operating,

eager to squeeze thee forth, send out the invigorating, the lord (of all), the
2.

mighty Indu.
reiterated radiance
all

Filtered Soma,

who with

shinest in the presence of the gods, obtain

(for us).
3.

boons

Pour, purified (Soma), a well-praised shower

for the

worship of the gods: (pour) a continual

for

shower
4.
2

our food.

We

who perform good works

praise

thee,

purified Soma, brilliant with radiance, for thou art

the showerer (of benefits).

5.

Well-armed

(Soma) who dost exhilarate (the

gods), pour forth for us

male offspring; come Indu

favourably to our

sacrifice.

Verses 1-3, occur Sanaa Veda, II.

3.

1.

5. 1-3,

with sutah

for part, verse 2.

2

Verses 4-6 occur, with inversions and variations,

;

Sama Veda

II. 2. 1.4. 1-3

3

verse 4 also

ibid. I. 5. 2. 5. 4.

Or having

fine sacrificial

implements, the

spliya, kapala, etc.


SEVENTH ASHTAKA
6.

ADHYiYA.

SECOND

295
Vars a Ir
-

When

cleansed

by the hands thon

art sprinkled

with the water, (taken up) with the wooden vessel thou attainest thy abode.
7.

Sing, as

Vyaswa

did, to the filtered

Soma, the

great, the all-beholding

8.

(That Soma) whose juice

the
stones,

they squeeze out

honey-dropping,

with

foe-repelling,
to drink

green-tinted, for
9.

Indea

We, who have heaped up

oblations, solicit his

friendship, (the friendship) of thee

all

who

hast

won

the riches (of the foe).

10.
J

Flow

in a stream, thou

who

art the

showerer

(of benefits):

and (be) exhilarating

all

to the lord of

the Maruts, granting us

(wealth)

by thy power.
earth,
Vargain.

11. Thee, the supporter of

heaven and

purified (Soma), the beholder of heaven, the powerful one, I

send forth to battle. 2

12. Expressed

by these

flexible

fingers (of mine),

do thou
4

who

art green-tinted flow forth in a stream

excite (Indra) our ally to battle.

13.

Swift-flowing Soma,

who

art the illuminator

Verses 10-12 occur

Sama Veda,

II. 2. 1. 10.

1-3; verse 10

also ibid. I. 5. 2. 4. 3.
2

Or, I urge thee to grant us food.

Sayana says ayd

is

from

i,

"to go," and takes vipd in

accordance with Vaidik use as the singular with plural signification, so that

ayd vipd anayd means

itastato gachchhantibhir

etdbhir madiydbhir angulibhih.

4

Sama Veda,

II. 2. 2. 2. 3.

296
of the

RIG- VEDA SANfflTA*.

universe,

pour down upon

us

abundant
path
(to

food, (and be) to us the revealer of the

heaven).
14. Indu, they praise the vessels together with

thy streams

(who

art

endowed) with

strength

enter for Indra's drinking.

15.

Do

thou whose sharp exhilarating juice the

priests express with the stones, flow the destroyer

of the evil-minded.
Vargaiv.

16.

^he

king (Soma) purified

at the sacrifice is

urged by

the priests to pass

through the firmament.

17. Bring to us, Ixdtj, for our protection increase

of

kine with hundreds of cattle

and

gift

of

fortune with beautiful horses.

18. (Be) expressed for the banquet of the gods:

bestow on
brilliance.
2

us,

Soma, strength, speed and a form

for

19.

Hasten, Soma,

who

art

most radiant, with

as

a roar to the wooden

to its nest.

vessels;

hawk

flying

20. Soma, the enjoyer of the water, hasten (to

the vessels) for Indra, Vayu, Varuna, the Maruts,

and Vishnu.
VargaV.

21. Bestowing

food

upon our

offspring,

Soma,

pour from

all

quarters thousand-fold (wealth).

Verses 16-18 occur Verses 19-21 occur

Sama Veda, Sama Veda,

II. 2. 2. 2. 1-3.

II. 3. 2. 11. 1-3,

with sidan

yonau vaneshwd

for s'ulan chyeno

na yonimd.

Verse 19 occurs also

ibid. I. 6. 1. 2. 7.


SEVENTH ASHTAKA
22.
at

SECOND

ADHYAYA.
are

297
effused

*May

those Soma-juices which

or

distance

nigh or on

this

Saryanavat 2

(lake),

23.

Or amongst the

Kijikas, or the Kritwas, or

in the neighbourhood of the rivers Saraswati, etc.,

or in the five castes, 3

24.

May

those brilliant

/SW-juices

when

ex-

pressed pour

down upon

us from heaven rain with

male progeny.
25.

The

delightful green-tinted Soma, praised

by

Jamadagni, urged on the cow-hide flows

vessels).

(to the

26.
food,
4

The bright Soma-juices, the dispensers of being mixed with the curds and milk, are

vargavr.

cleansed in the waters like horses urged (by the

charioteers).

27.

The

priests

who

are present send thee forth

art effused for the

at the rites at

which thou

whole

of the gods
28.
5

do thou flow with this splendour.

We

have recourse to-day to thy strength,

Verses 22-24 occur

Sama Veda,

II.

4.

2.

11.

1-3, with

sivdno for suvdno.

S'aryandvat means "possessing sweet juice;"

it is

the

name

of a lake in the western part of the Kurukshetra country.

3

As

there are only four castes,

Sayana adds the nishddas

(outcasts) to
4

the
5

make up the number. See note to 66. 20. Because the Soma grants all the boons in the hope of which worshipper offers the Soma to the gods.
Verses 28-30 occur
ibid. I. 6. 1. 2. 2.

Sama Veda,

II. 4. 2. 2.

10-12

verse

28 also


298
RIG-VEDA SANHITA\

the source of happiness, the bearer (of good things),

the defender (against foes), the desired of
29.

many
many.

The

exhilarating, the desirable, the wise, the

intelligent, the defender (of all), the desired of

30.

(We

have recourse)

to thy

wealth and in-

telligence for our posterity,

thou to

whom

fair

sacrifices are offered, and to thee the defender (of

all),

the desired of many.

Sita
The Rishis
19,

VI. (LXVI.)
;

are the
is

hundred Vaikhanasas

the deity of verses

rest
is

20 and 21

Agni

in the form of

Pavamana, of the
of verse

of the

hymn, Soma Pavamana; the metre

18

Anushtubh, of the rest Gdyatr'i.

VargaVii.
1.

All-seeing (Soma),

who

art the adorable friend

(of the worshippers), flow for (us thy) friends towards

all

(our)
2.

hymns

of praise.

Thou, purified Soma, rulest the universe by

l

those two halves

facing thee.
1

(of the lunar

month) which stand

Sayana explains dhdmani

as either purvddipalcshau, the first

and second fortnights of the lunar month, the "sides" or "halves"

of the

month resembling

in their increase

and decrease the

sides

of a creeper,

whose leaves alternate (Soma being regarded here

as a creeper), or

ndmani amsusomatmake, the two names [amsu

and Soma); he adds, "on earth under the name amsu by granting
the desires of
all

mankind (Soma

rules) this world

in

heaven by

giving the gods thy lunar digits thou art the winner of their
affections.

The gods drink the

digits of the

(moon) Soma by
{i.e.

means

of their growth and diminution one

by one

as the

moon waxes and wanes)."

The word dhdmani probably means

the two abodes (or stations) of the Soma.

SEVENTH ASHTAKA
3.

SECOND

ADBYAYA.

299

Since thy splendours abound,

art

thou purified

sage Soma
seasons.
4.
1

everywhere (associated) with the

Soma,

who

art a friend,

do thou for the sake

of

all

our desirable (praises) approach generating

food for (us thy) friends for our support.

5.

Soma, the shining rays of thee

who

art

ac-

companied

by

brilliance,
2

spread

the

purifying

(water) over the surface

6.

of heaven.
3

These thy seven rivers

:

flow,

Soma, at thy VargaVin.

command
7.

the milch kine hasten to thee.

Proceed,

Soma,

in a

stream

when

effused,

giving exhilaration to Indra, bestowing (upon us)

inexhaustible food.
8.

The seven kindred

(priests)

uttering (praises)

and worshipping (the gods with oblations) invoked

thee the sage at the sacrifice with hymns.
9.

The

fingers cleanse thee in the quickly

filter,

made

loud-sounding (woollen)

when with

a noise

thou art sprinkled with the water.

That

is,

the

Soma whose

attributes are the seasons, spring,

;

etc.,

exists

wherever day and night spread

because day and

night are dependent on the

2

Soma

{i.e.

the moon).
i.e.

Sayana says prishta means the lower part of heaven,

the

earth.
3 4

The Ganges,

etc.

Or, the seven kindred rivers (Ganges, etc.) urge thee with
i.e.

their fingers,

send thee forth to be cleansed by the Vasativari,

and Ekadhana waters.

5

Or, in the filter which overcomes guilt.


300
10.
J

EIG-VEDA SANHITiC.

Sage Soma,

possessor

of
art

food,

thy

foodlet

desiring streams
loose like horses.
Vargaix.

when thou

filtered

are

11.

They

are let loose in the woollen filter (to

go) towards the honey -dropping vessel; our fingers

have desired them. 2

12.

The

/SWtt-juices go to the ocean, 3 as milch

stall
;

kine to their

they go to the place of

sacrifice.

13. Indu, the flowing waters hasten to our great

sacrifices

when thou

art

mixed with the curds and

milk.
14. Indu,
to
sacrifice,

we

abiding in thy friendship, desiring

desire

depending on thy protection,

thy friendship.
15. Flow, Soma, for the

mighty

cattle-seeker, the

beholder of men, enter Indea's belly.

VargaX.

16. Soma,

thou art great,

most worthy

to

be

praised

Indu, (thou art) the most vigorous of the

mighty

engaged in battle thou ever triumphest.

17. (Thou)

who
the

(art) mightier

than the mighty,

braver than

brave,

more generous than the

art a hero, (bestow)
;

generous
18. Thou, Soma,

who

upon

(us) food, (be) the giver of sons (to us)

we

choose

thee for thy friendship, (we choose thee) for thy

alliance.
1

Verses 10 to 12 occur
i.e.

our fingers desire the

again.
vessel in

Sama Veda, II. 1. 1. Soma juices in

is

3.

1-3.
to

order

cleanse

them again and

3

The wooden

which the Soma

collected.

SEVENTH ASHTAKA
19.
j

SECOND

ADHYAYA.
lives,

301

Agni, thou supportest our

far off the

send us

nutriment and food, drive

20.
of the
2

Rakshasas.
is

Agni, the all-beholding, who

in the form

Pavamana, the benefactor of the five orders, the preceder at sacrifices: him we solicit, who is

hymned by
21.
3

the great.
Varga xi.

Agni, who art the doer of good, pour upon

fair offspring
;

us brightness and

may he

make me

wealth and plenty.

22.
saries

The

purified

(Soma) hastens past the adverfair praise of

towards the

the worshippers,

visible to all like the sun.

23. Eepeatedly

purified

by the
4

priests,

Indu,

abounding with

food, placed for food, the beholder

of all continually goes (to the gods).

24.

The

purified

(Soma) generated the veracious

all-pervading

bright-shining light, destroying the

black darkness.
25.
5

The gladsome swift-moving streams

of the

Sama Veda,
and

II. 6. 3. 10. 3; II. 7. 1. 12. 1.

Ibid. II. 7. 1. 12. 2.

The
the

five orders are either (1) the four

castes

the outcasts
or

(2) the Gandharvas, Pitris, gods, Asuras,

and Rakshasas;

(3)

gods,

mankind,

Gandharvas and

Apsarasas, serpents, and Pitris.

3

Sama Veda,
This
is

II. 7. 1. 12. 3.

Sayana's explanation of atyah (devdn santatam gantd

bhavati).
5

Verses 25-27 occur

Sama Veda,

II. 5. 2. 11. 1,

with jighnato

for janghnato and vyasnuhi

for vyasnavad.

302
purified,

RIG-VEDA SANHITX.
green-tinted,

unfadingly radiant (Soma),

the destroyer (of darkness), have been let forth.

Varga

xn.

20.

The purified (Soma), possessing many

chariots,

most radiant with beauteous splendours,

green-tinted streams, attended by the
27.

having

Maruts

May

the purified Soma, the most liberal dis-

penser of food, pervade (the world) with his rays,

granting excellent male offspring to the worshipper.

28.

Indu when effused drops through the

the vessel)
;

fleecy

filter (into

being

filtered

Indu

(enters)

into Indra.

29. This

Soma

sports with the stones

1

upon the

cowhide, calling Indra for exhilaration.

30. Purified (Soma), bless us with long life

by

means of that thy nutritious milk which has been

brought from heaven.
Sukta VII. (LXYII.)

The Rishi

of verses

to

is

Bharadwaja

of the race of

Brihaspati, of verses 4 to 6
of verses 7 to 9

Kasyapa

of the race of Marichi,

Gotama

of the race of

Bahugana,

of verses

10 to 12 Atri Bhattma, of verses 13 to

15 Viswamitra son of

Gathin, of verses 16
verses 19 to 21

to

18 Jamadagni son of Bhrigit, of

Vasishtha son of Mitra and Vartjna, of verses

;

22

to

32 Pavitra son of Angiras or Vasishtha or both

is

the

deity of verses 10 to 12

Pavamana Push ax

or

Pavamana
25

Soma, of verses 23 and 24 Pavamana Agni,

of verse

Pavamana Agni
or P.

or

Pavamana

Savitri, of verse 26 P.

Agni
or

Agni and P. Savitri

together, of verse 27 P.

Agni

That
1

is,

then the priests by means of the Soma perform

Indra

s praise.

SEVENTH ASHTAKA
all

SECOND ADHYAYA.

303

tho gods, of verses 31

and 32 Pavamanyadhyetristuti

(because they are in praise of the students of the

Pavamana Mandala),
The metre
is

the deity of the rest

is

IXth or PavamIna Soma.

Gayatri, except verses

verses 27, 31 and 32,
is

16 to 18, which are

Bwipadd Gayatri,

which are Anushtubh,

and verse 30, which

1.
2

Purauslmih}
art

Thou, Soma,

who

most exhilarating, most

of

Varga xiii.

powerful, art disposed to shed thy stream at our

sacrifice
:

flow then

thou who art

the

giver

riches.
2.
3

Thou who

art the exhilarator of the priests,

bestowing (wealth upon them) and intelligent, do

thou when effused together with food be the especial

cause of exhilaration to Indra.
3.

Do

thou

when

effused
:

by the stones proceed

(grant) bright excellent

resounding (to the vessel)

strength.
4.

Indu effused (by the

filter
;

stones) passes through

the woollen
5.

green-tinted he roars forth food.

fleece,

Indu, thou hastenest through the

;

thou

grantest us food and wealth

(therefore grant us),

Soma, strength of
6.

flocks.

Indu, Soma, bring us thousand-fold wealth,

Vargaxiv.

consisting of hundreds of cows,

having excellent

cows and horses.

Sayana mixes up the metre Bwipadd Gayatri with the

and takes no notice of the metre
II. 5. 2. 16. 1.
of the rest of the

deities,
2 3

hymn.

Sama Veda,

Ibid. II. 5. 2. 16. 2, except the last part and with mandi-

tamo for nrimddano.

304
7.

RIG- VEDA SAN H Hit.

The The

purified swift-flowing Sonm-juices passing

filter

through the
8.

reach Indra by their

own

paths.
(into

excellent juice of the

Soma dropping
goer.

the vessels) poured forth

(to

by men

of old, the goer

Indra),
9.

is filtered for

Indra the

The
2

fingers express the purified honey-dropping

hail

heroic
10.

Soma: (the worshippers)

him with

praise.
3

May

the goat-borne
:

Pushan

in all his paths

us.

be our protector
VargaXV.

may he bestow maidens on

like
us.

H,

This Soma flows to Pushan,

4

beautiful tiara

exhilarating

who wears a ghee; may he

thee,

bestow maidens on
12. This

Soma poured
like
us.

forth

for

shining

(Pushan) flows
maidens on

pure ghee:

may he bestow

5 13. Soma, generator of the praises of the wise,

flow in a stream

thou art the dispenser of treasure

among
14.

the gods.

He
Thy

hastens to the vessels as a falcon enters

(vessels)

its nest,

and enters the wooden

juice,

with a

cry.

15.

Soma, spreads around when effused

into the vessel as a swift falcon rushes along.

Ibid. II. 5. 2. 16. 3. with dbhara for uttamam.

i.e.

2
3

the instigator of everybody's good actions (sacrifice, etc.).

Or, " in this sacrifice,"

ydman = yajna because

as

it is

reached,

i.e.
4

obtained by the gods.

Sayana explains kapardine

kalyunamukutavate;

it

probably

means having hair braided like a cowrie shell (kaparda).

5

Or, " In the midst of the wise,

it is

thou

who

dost generate

speech."

SEVENTH ASHTAKA
16.

SECOND ADHYAYA.
art

305
Varga xvi.

^low, Soma, who

most sweet-flavoured,
banquet

giving exhilaration to Indra.

17.

(The Soma-juices) are

let loose for the

of the gods like chariots desiring the wealth (of the

enemy).
18. These
effused

(Soma-juiaes),

brilliant

and
2

extremely exhilarating, are

let forth for

Vayu.

19. Bruised with the stones

and effused (by the

filter,

worshippers) thou, Soma, enterest the

bestow-

ing upon thy praiser (wealth), accompanied with

excellent male offspring.
20. This (Soma), bruised (with the stones),

and

praised by

(all),

the slayer of Rdkshasas, plunges

filter (into

through the woollen

the vessel).
off,

21. Whatever fear seizes me, near, afar

here, purified (Soma) dispel that (fear).

or VargaXVll.

22.

May

that purified Soma, the beholder of

all,

who

is

the purifier, purify us

now by
5

his purifying

(might.)
23.
4

Purify, Agni, our divine

is

(body) with thy

purifying (light), which

the light,

diffused in the midst of

Verses 16-18 occur (with order inverted)

Sama Veda,

II. 9.

1. 17.
2
3

1-3, with vipaschitah for ma&intamah in verse 18.

Or, utter a sound

Yiijur Veda,
Ibid.

(vdyum = sabdam).
42.

XIX.
41.

XIX.

"Divine," because

it

causes increase, viz. sons, etc.

The

light is the

light of the sun, lightning, etc.

VOL. V.

306

RIG-VEDA SANHITA*.

24. Purify us, Agni, with thy purifying (light)

which

possesses

the

light;

purify us

with the

effusions of the

Soma.
of all things, purify

25.

Shining (Soma), urger

both,

by thy purifying (light) and by the purify me in every way. effusion (of the Soma) Varga xvni. 26. Purify us, shining Agni Pavamana, urger of

me by

all

things, with thy three most

2

mighty powerful

forms.
27.

May

the worshippers

purify me,
;

may
all

the

Vasus purify (me) by

their acts

purify me,

ye

gods, (Agni) the intelligent purify me.

28. Soma, nourish (us), pour forth for the gods

with

all

thy juices the most excellent oblation.

29. Let us

approach bearing the beloved loudofferings.

4

sounding youthful oblation fostered by our

30.
foe

May

the battle-axe flow to

us,

of the foe destroy the

alone:

bright

Soma;

(slay)

the

villain only, bright

Soma.

31.

He who

reads the

hymns

to

Pavamana, the

Yajur Yeda, XIX. 43.

i.e. fire,

2
3

wind, and sun.

gods, Indra, etc.
as chhedakah

Or the troop of

Sayana explains parasuh

pavamdnah,

as if

Soma

were metaphorically called a battle-axe and implored to turn his

edge against foes only (tarn eva satrum ndsayatu).
5

Verses 31 and 32 occur

Sama Veda,
is

II. 5. 2. 8. 1, 2.
it

Sa-

yana says Mdtariswan means

Vdyu because

breathes in the

atmosphere antarikshe swasiti: the food

sweetened and purified

by the purifying wind and the man eats

it.

SEVENTH ASHTAKA

SECOND

ADHY^YA.

307

essence (of the Veda) collected

all (his

food) purified,

by the Rishis, enjoys sweetened by Matariswan.

to

32.

For him who reads the hymns

Pavamana,
1

the essence (of the Veda) collected by the Bishis,

Saraswati milks milk, ghee, and exhilarating Soma.

ANUVAKA ADHYAYA
Sukta
I.
;

IV.

II.

Continued.

(LXVIII.)
the Rishi Vatasapri the son of
1

The

deity

is

Soma.
;

Pavamana

Bhalandana

the metre of verses

to 9 is Jagat'i, of verse

10 Trishtubh.
1.
2

The exhilarating

>SW<z-juices

flow towards VargaXix.

the shining (Indra), as milch kine (hasten to their

calves)
:

the lowing kine sitting on the barhis grass

hold in their udders the pure (juice) welling up.

2.

He
:

with

noise

reechoes

the

principal

(praises)

separating the growing herbs, the green-

tinted (Soma) sweetens

filter,

them

passing through the

(he exerts) great speed, he annihilates the

Mdkshasas, the shining (Soma) bestows wealth (upon

the worshippers).
1

Here follows a

Ichila

of 19 verses in praise of the

Pavamana

hymns, evidently of more modern date (as indeed are verses 31

and 32 above).

The

sins to

be expiated by the Pavamana hymns,

Ichila, e.g.

according to the author of the

killing

cows and Brahto a later

mans having
2

intercourse with Sudra

civilization.
T. 6. 2, 2.

women, point

and

more developed

Sama Veda,

10.

308
3.

RIG-VEDA SANHITX.

The exhilarating (Soma) who constructed the twin united (heaven and earth) doth by means of his juice maintain them growing together, imperishable:

he has distinguished these two great

unbounded worlds, wandering everywhere, he has

assumed imperishable strength.
4.

The wise (Soma) wandering through the two

l worlds, sending forth the waters, fattens his station

with food: the Soma-jmce collected by the priests

is

mixed with the barley:

:

it

is

united by the

fingers
5.

it

2 protects the head.

The sage (Soma)

is

born with developed mind

having his place in the

womb

of the water, he is
off:
3

deposited (by the gods) by rule from far

even

when voum?
visible.
Varga xx.
6.

these two were distinct

the birth (of

one half) was placed in secret, the (other) half was

The wise (worshippers) know the form

of the

exhilarating Soma-jmee,

the food that the falcon

4 brought from far; they cleanse in the waters the

i.e.

the uttara vedi, the northern altar.

Sayana's explanation of sirah, viz. sirnam bhutajatam (the

itself.

withered world?), needs explaining more than the original

3

Sayana thinks that

this refers to the fact that rain is caused

is

hy the sun, with which Soma

and the moon, which appears
4

here identified.

The

last part

of the verse refers to the sun, which appears in the daytime,

at night.
it

Sayana says a hird in the form of Gdyatri brought

from

heaven.

;;

SEVENTH ASHTAKA
fostering

SECOND ADHYXYA.
(the
gods),

309
flowing

(Soma)

delighting

around, and deserving laudation.

7.

The ten

fingers

cleanse

thee,

Soma,

when
Bishis,
filters

effused and placed in the vessels

by the

with praises, religious

rites,

and woollen

and collected by the priests with oblations to the gods thou bestowest food (upon the worshippers)
for a gift.
8.

Intelligent praises celebrate the wide-flowing

(god)-delighting

Soma who

sits

in

good company,

who

exhilarating (falls) in a stream with his water

from the sky (and) wealth-conquering, immortal,

sends out his voice.
9.

This

Soma sends from heaven

settles in the vessels
is
;

all

water

being

filtered

he

effused with the

stones he
filtered

cleansed with water and milk;

the

Indu bestows delightful wealth.

10.

Soma

offering (wealth) as

soon as thou art

sprinkled (with the water and milk), pour various

kinds of food (upon us)

let

us invoke the friendly

gods, grant us wealth

heaven and earth: do ye,

with excellent male offspring.

Sukta

II.

(LXIX.)

The Rishi

is

Hiranyastupa son of Angiras

1 to

deity as before

metre of verses

8 Jagat'i, of verses 9

and 10 Trishtubh.

1.

(Our) praise

is
;

attached
(the

(to

Indra) as anvargaxxi.
is

arrow to the bow

>SW#-juice)

let

loose

310
to
its

RIG-VEDA SANHITX.
1

(Indra) the fosterer

as a calf to the

udder of

mother

(Indra sheds blessings) as a cow having

it

a copious stream of milk yields

into the presence (of the calf)
;

when coming

in Indra's sacrifices

the

2.

Soma is stimulated. 2 The praise is united

(Soma)
is

(to
:

Indra);

the

ex-

cellent

sprinkled
is

(the

Soma stream)
into

emitting pleasant juice

driven
3

(Indra's)
swift3

mouth: the

filtered

diffused

exhilarating

flowing (Soma) hastens to the fleece like the arrow

of the combatants.
3.

(Soma) seeking his spouse

;

is filtered

in the
5

sheep-skin

he separates his granddaughters

:

on

the earth for the sacrificer

green-tinted, adorable,

collected (in the ladles), exhilarating, he overcomes

(his
foes)
;

sharpening

his

vigour he shines like

one of might.

Sayana takes urdhani twice over

is

he says

it is

used of Indra

because he
2
3

the nourisher of everything.

II. 6. 1. 9. 2,

Sama Veda,

with sunwatam for praghnatdm.

;

Sayana takes santanih twice over

first

as

an adjective
etc.,

agreeing with somah understood, "diffused in the ladles,"

and second, as a noun, " the arrow discharged (by the

4
6

foe)."

i.e. i.e.

the Vasativar'i waters together with the

Ekadhand waters.

the herbs.

Naptih

= naptr'ih,

which, according to Sa-

yana, means the fourth generation.

the gods beget the rain
:

Prajdpati begets the gods

the rain begets the herbs.

;

Or

it

means

simply the offspring of Soma

his rays.
fruitful.

Soma

nourishes the herbs with

Soma "separates"

the herbs at the lip to

as

make them
i.e.

Sayana takes fitam yate

yajmm

gachchhate,

yajamdndya.

SEVENTH ASHTAKA
4.
l

SECOND

ADHYAYA.

311

The

bull lows, the cows flock around

him:

the divine (praises) gather round the station of the

radiant (Soma): 2

Soma

passes through the white

it

sheep-skin; he clothes himself with

as

it

were

burnished armour.
5.
is

The immortal green-tinted Soma when

purified
3

arranged in an uncleansed shining vestment

he has created (Aditya) who stands on the back of

the sky for the destruction (of sin) and purification,

(and has created) Aditya's brilliance, 4 the cover of

the two worlds.
6.
5

juices

The rushing exhilarating foe-slaying Somawhen let loose flow together round the exthey flow
to

Varga xxii.

tended cloth like the sun's rays:

other person except Indea.
7.

no

The exhilarating
sprinklers
G

(>SW-ju.ices) poured forth

by the

effect their

way

to

Indea

as in

a waterfall of a river the pervading (waters find

Sama Veda,
Soma
;

II. 6.

1. 9.

3.

Sayana says the

;

first

half of this verse recounts the praise of

Soma

at the time of entering the

i.e.

wooden

vessels

makes

a noise

the cows,
:

the propitiating

hymns

of praise, gather

round him
3

the

hymns

of praise approach the god's station.

i.e.

the milk.

Sayana explains nabhasmayam as

tejas.

udityamayam ddityasya

sivabhutam
5

Sama Veda,

II. 6. 1. 9. 1,
priests

with prasutah

for

prastqmh.

Or "praised by the

who

give the Soma."

312
their

RIG-VEDA SANHITi.

way)

to

dry ground

bless

on our return
;

our two-footed and four-footed things

may

food

and offspring ever abide with

8.

us.

Pour upon us (wealth), comprising

2

treasure,
off-

gold, horses, cattle, barley,

and excellent male

spring; you, Soma, are

of heaven, placed
oblation.
9.

my

progenitors, the chiefs

(for

sacrifices),

the

offerers

of

These
3

filtered

Soma-jmces advance

to

Indra

worthy of honour, as (Indra's) chariots advance

to battle;

expressed (with the stones) they pass

filter,

through the woollen

casting off infirmity

the horses go towards the rain.

10. Indu,

who

dost

make (men) very happy,

foes,

the

blameless one, the destroyer of

flow for mighty

Sayana explains
va,

nivese as sivagriham prati pravesane nirga-

mane

"on our

entering our

home

or leaving it;" dwipade

and chatushpade are datives from -pad, not locatives from -pada,

and are dependent on sam.

2

Soma

is

treated as plural

by

attraction

or, as

Sayana puts

it,
3

the plurality of the pitris

is

applied to Soma.
:

Sayana takes sdtim twice over

first

as epithet of Indra,
so,

sarvaih sambhajaniyam,

second as meaning "battle," from

"to
4

kill."

Casting

off the
;

infirmity

that pervades all

their

limbs,

becoming youthful

vavri from vri, that which covers the body.

as

Sayana further explains haritah

bear the

"becoming the horses that

is

Sun;"

cf.

Eig-veda,

I.

115. 4, where haritah

ex-

plained as "the sun's horses or the rays which take up the

moisture."

SEVENTH ASHTAKA

SECOND ADHYAYA.

313

Indra
riches;

bring to (me) thy worshipper gratifying

heaven and

earth, protect us

with auspicious

(riches).

Sukta III. (LXX.)

The Rishi

is

Renu
1

son of ViswImitra

deity as before

metre

of verses

to 9 Jagat'i, of verse 10 Trishtubh.

1.

^or him
2

in the ancient sacrifice thrice

;

seven

Varga xxiii.

milch kine

milk forth the right mixture

he makes

four other beautiful waters for purification

when

he

is

nourished with the

3

sacrifices.

2.

He

being solicited for auspicious ambrosia

opens

both heaven and earth by his intelligence;

he covers the lustrous waters with his greatness,

when
3.
5

(the priests) with the oblation recognize the

station of the radiant [Soma).

May

those,

his

immortal,
of

inviolable

rays

protect

both

classes

beings,

wherewith
6.

he
with

Sama Yeda,

I.

6.

2.

2.

ibid.

II.

2.

17.

duduhrire for duduhre and parame for purvye.

2

These may be

literally

meant

or

may

signify the 12 months,

the 5 seasons, the 3

worlds and the sun.

The

four waters

are the Yasativari waters and the three

3

Ekadhana waters.

Sama Veda,
i.e. fills

II. 6. 2. 17. 2,

with bhaJcshamdno.
5

them with water.

this
to

Sama Veda,

II. 6. 2. 17. 3.

Sayana applies

the
:

moveable and

stationary

or

animate and inanimate creation

the rest of the verse would

seem to show that

adds,

it

means rather men and gods.

the
plants
at

Sayana
and

" the
of

Soma

fertilizes

the

sacrifice,

streams

men

flow

forth," the

plants

being

part

of the

stationary (sthdvara) creation, and

able (Jahgama).

men

belonging to the move-

314
stimulates

RIG-VEDA SANHITA".

human

(strength)

and divine (food);

thereupon praises reach the royal (Soma).

4.

Cleansed by the ten well- working (fingers),

the companion (of the waters) stands amongst the

midmost mothers
beholder of
sake)
races.
5.
2

to

measure (the worlds); the

both

men

protecting sacred rites (for the

ambrosialooks
after

of

auspicious

Being
3

filtered

for

Ikdra's world-supporting

strength,

stationed in the midst of both worlds he

;

goes (everywhere)

the showerer destroys the evil4

minded by
an archer.
Varga

his vigour, challenging the Astjras

like

xxiv.

6.

He

repeatedly beholding his parents (heaven

and earth) proceeds with a loud noise, like cows (looking at their calves and lowing), and with a

Mdtrishu

is

not explained

madhyamdsu

is

said to

mean

" placed in the atmosphere."

2

Here Sayana

correctly takes the words as referring to gods

and men, and adds,

3 4

"men
3.

by granting them their

desires,

gods by bestowing oblations upon them."

See note on IX. 86.

Sayana explains surudhah

to

as suchd rundhati

pardn, which

would seem
tinues,

mean "they

avert pain from others," and con-

duhka-Mrino 'surdn,
properly means

which seems quite

" aiming at."

inconsistent.
is

A'dedisdnah

S'aryahd

ex-

plained as hananasddhanair ishubir hantd virah.

39,

Sayana gives

force to both meanings, sarya

On VI. 16. "an enemy"

and saryd "an arrow," by explaining the word as vdnaih

satrundm hantd.

SEVENTH ASHTAKA
roar
(like

SECOND
is

ADHYA*YA.

315
that

the

troop) of

Maruts; knowing
good
for all

water to be the best which

intelligent

men, the

(Pavamana) chose man

to

be the offerer

of his praise.
7.
all,

The formidable showerer, the contemplator

through desire
for
1

of

strength roars, sharpening

the

his green-tinted horns;

Soma

settles
is

on his

well-prepared station

the cowhide

his cleanser

and the sheepskin

8.

(too).
2

Brilliant, cleansing his sinless

is

body, the green-

tinted {Soma)
sufficient for

placed on the high-placed fleece;

Mitra, Yartjna, and Yaytj the ex-

hilarating (Soma)
is

mixed with the three ingredients 3

rites.

prepared by the performers of good

9.

Flow Soma, the showerer,

for the

banquet of

the gods;

enter the Soma-vessel dear to Indra;

bring us safe past the hostile (Bdkshasas) before

they oppress us;

tells

for

he who knows the country

(the way).
4

the direction to

him who asks

flow

10. Hasten (to the vessel) as a horse

when urged

(hastens)
belly
;

to

the

battle;

Indu

into Indra' s

5 all-knowing (Soma) bear us (safe) across, as

i.e.

the streams of the

i.e.

Soma

juice.

2
3 4

Or motionless,

placed in the vessel.

Water, curds, and milk.

Say ana completes the simile
(helps)
:

"as by

telling

him he

pro-

tects

him, so do thou

who knowest

the roads of the

sacrifice protect us
5

by

telling us the sacrificial paths."

i.e.

across dangers or evil spirits ( duritanyatitya pdrayaj.

316

RIG- VEDA SANHITl.

(boatmen bear people) across a river in a boat;

fighting like a hero, defend ns from the reviling (of

the foe).
Sukta IV. (LXXI.)

The Rishi

is

Rishabha son
;

of

Viswamitba
1

the deity
is Jagat'i,

is

the

same as before
9 Trishtubh.

the metre of verses

to 8

of verse

Varga

xxv.

1.

The donation

is

given

the vigorous (Soma)

enters his resting-place, and, vigilant, guards (his

worshippers) against the malignant Rdkshasas

2

the

green-tinted (Soma) produces the all-sustaining water

of the sun;
2

(he places) the mighty sun

to cover

the two worlds, to purify (created things).

2.

like

The powerful (Soma) advances with a roar a slayer of men; he puts forth that Asura3

slaying tint

of his

he abandons bodily infirmity

;

the food

goes to the prepared (altar)

he assumes

a form advancing to the outstretched

3.

(filter).

Expressed with the stones by the hands (the

like a bull;

Soma) flows: he moves

(worshipped)

Or, taking nabhah as accusative and

pay ah

as genitive, " the

firmament the supporter of the water."

2

Brahma

is

explained

as

"the mighty uplifted one that

if

destroys

darkness or the

supreme sun" (parkridliam, as

deriving Iralvma from

3 4

vriiiih or briiiih).

i.e. i.e.

green
the

or

varnam means " protecting strength."

:

Soma

pituh means "juice" or "food."

Sayana
out-

explains tana at the end of the verse as " in the

stretched

filter

by the sheepskin,"

as if

it

were a participle passive

of tan in the locative.

; ;

SEVENTH ASHTAKA

SECOND ADHYlYA.
;

317
he

with praise he wanders through the firmament

rejoices,

he

is

embraced; (praised) with a

desire of

hymn
is

he

fulfils

(the

the
is

worshippers), he

cleansed in the waters, he

protected (sacrifice).
4.
1

honoured

at the (god)-

The powerful exhilarating Sonta-juices besprinkle Indra who dwells in heaven, the aug2 menter of the clouds, the destroyer of the dwelling

(of the foe)

in

whom, 3 on account

of his great-

nesses, the cows, the eaters

of the oblations,

mix

the best (of their milk contained) in the uplifted

udder.
5.

The ten

fingers of the

arms urge him near

to

the ground (of the sacrificial altar) like a chariot

he goes

(to the vessels),

he approaches the concealed

the praisers produce his

(milk) of the cow

resting-place.
G.

when

seat,

The shining (Soma) approaches the golden the station constructed by his holy rites, as
(the worshippers)
,

Varga xxvi.

a falcon (approaches) his nest;

send the well-beloved by their praise to the sacred

Or, at the sacrifice

which nourishes the gods by bestowing

oblations on them.
2 3

Or, mountains.

Indra

is

here regarded
is

as

Soma Pavamdna.

The word
As

varimabhih at end of verse

but
it is

explained urutwair maliattwaih

it refers.

difficult to see to
it

what Sayana thinks

it

he regards
sr'inanti as

as

an

abstract noun,

cannot be taken with

their milk.

that with which the cows

mix

318
grass
;

EIG-VEDA SANHITiC.
the adorable

Soma proceeds

to the

gods like

a horse.
7.

Badiant, wise, flowing in separate streams, (the

the firmament
;

Soma descends) from

(of the worshippers)

the showerer

offered at the three libations responds to the praises

;

led in a thousand directions,

at

coming and going, he shines

like one
8.

many
at

sunrise

who

sings praises (to the gods).

l

His ray
it is

creates a shining form

it

whatever

battle

present,

beats

down

the adversaries

the giver

of water goes with the oblation to the

(it

divine people,
is

meets) with good praise: (Soma)

joined

by

(a

hymn) demanding kine

as

the

chief boon.
9.

Like a bull approaching the herds (Soma)

the
praises):
;

roars (as he approaches

priates

he

approflying

the
2

lustre

of

the

sun

celestial,
;

gracefully

he looks down upon the earth

by

his

wisdom Soma contemplates mankind.

Sukta V. (LXXII.)

The Rishi

is

Hakihanta

of the race of Angiras

Jagat'i.

the metre

is

varga

1.

They

cleanse the green-tinted (Soma): he

;

is

XXVII

harnessed like a swift horse

the

Soma

is

combined

Sayana derives varna from

vri,

in

the

sense

of keeping
2.

off,
2

beating back, "his ray repelling his foes."

:

Compare verse
it

mologically,
it is

Suparnah properly means a hawk sapatanah, and adds, "going gracefully, because

Sayana takes

ety-

carried off

by Gayatri

in the shape of a

hawk."

SEVENTH ASHTAKA

SECOND

ADHY^YA.

319

in the pitcher with the products of the kine.

He

utters a sound, (the worshippers) send forth praise

the how many (boons) abundantly delighting utterer of many praises (doth Soma bestow). 2. Many wise men utter praise together, when 2 they have milked the Soma into Indra's belly, when fair-armed men cleanse the delightful exhilarating juice with their ten united
3.
3

(fingers).

Unceasing the Soma goes

;

to

mix with the

to the

products of the kine

he utters a cry dear

daughter of the sun.

to

The

praiser

brings delight

him

he

is

united to the two kindred sisters

(the hands).
4.

Shaken by the men, expressed by the

delighter
(of

stones,
cattle,

the

the
(in
is

gods),

the

lord

of

ancient,

distilling

the vessels),

born in due

season, (the

Soma

placed) on the sacred grass ; in-

telligent, the material of the sacrifice of

man, pure,
accord.

the

Soma

flows for thee, Indra, of his

own

Sayana explains paripriyah

as paritah prinayitr'ini, taking

chit.

it

with dhanani, implied in hati

It

is,

however, more

probably, the nominative (plural masc).

2

i.e.

the dronalcalasa.
lit.

sanildbhih,

"having one nest"

but
elsewhere

(nida).

Sayana does
san'ila

not

explain

it

here,

paraphrases

by

samdnasthd?ia, sdmananivdsa, etc.

4

i.e.

the

dawn

because, as Sayana says, at that time the

noise of the effusion of the

5

Soma

is

great.

Sayana explains vinamgrisah

as

hamaniyam stotram grihnd-

titi.

Naigh. II. 4 gives the meaning " arm."

320
5.

RIG-VEDA

SANIIITiC.

Urged by the arms

the
:

of men, poured forth in

for

stream

Soma
2

flows

thee,

Indra,
rites,
;

for

strength

thou

accomplishest
at the

the

thou

overcomest enemies
tinted

sacrifice

the green-

Soma

rests

upon the cups

like a bird perch-

ing on a tree.
Varga

The

seers, the

experienced performers of holy

seer,

acts,

milk forth the

;

the loud-sounding uncattle

decaying Soma
praises
3

the regenerated
to

and the

combined repair

him

at the place of birth

of the sacrifice.
7.

The supporter

of the vast

heaven, (placed)

upon the navel of

of

the earth, moistened

amongst

the rivers in the wave of the waters, the thunderbolt

Indra,

the

showerer (of

benefits),

the

possessor of wealth,
distils into
8.

Soma

auspiciously exhilarating

(Indra's) heart.

Performer of good deeds, flow quickly round the

worshipper
4

terrestrial region, giving (riches) to the

and the shaker

(of the libation);

do not deprive
;

us of the wealth that enriches our dwellings

may

we be
kinds.

invested

with abundant wealth of divers

Or

for the sake of food.

2
3

Sayana explains
i.e.

mat'ih as
altar.

abhimanan satrun.

the northern

A'dhanivate means

the three filaments of

making the ddhdvana (shaking) with the Soma, after the Adahhja libation.

Sayana

refers to a sutra of A'pastamba.

SEVENTH ASHTAKA
0.

SECOND ADHYAYA.

321

Indu, bring
gifts,

us quickly (wealth) with a

gifts,

hundred
with

with horses, with a thousand

cattle

and with

gold;

measure

unto

us

abundant riches and food; come, purified

(hear) our praise.

one, to

SffoTA VI.

(LXXIII.)
of

The Rishi

is

Payitba of the race

Angieas; deity and metre

as before.

1.

(The streams) of the dripping effused (Soma)

sacrifice),
1

Varga

xxix.

sound together on the jaw (of the

the

Soma juices flow together to the place of sacrifice. The powerful (Soma) has made the three exalted
worlds for the use (of
of the truthful
2.

men and

gods)

the ships

(Soma)

satisfy the pious worshipper.

The mighty
(the
it

(priests)

assembled together send

desirous
(of
;

forth

Soma) together;
to the

heaven)

they drive
praise

wave

of the river

generating

they nourish

the precious body of Indra

with the streams of the exhilarating Soma.

3.

(The rays of the Soma) having the means of

sit
3 round the voice (of the firmament),

purification

Sayana explains srahe

as
is

the

plank of the Soma press

(adhishavana jihalalca), which,

2

the

jaw

of the sacrifice.
UJctliya

i.e.

the four pots for the Aclitya, Agrayana,

libations.
as

and

Dhruva
3

Sayana takes vdcham

the voice

of the
cites
:

firmament (or

middle Avoiid) residing in the Soma, and

in

" Soma standeth

the firmament

the king
of

Soma

sitteth

amongst the Ganmeans,

apparently,

dharvas"

The

voice

the

firmament

VOL. V.

322
their

IlIG-VEDA SANHITA".

ancient

father

protects

their

(light-giving)

work: Soma

the all-envelopper has overspread the

:

mighty firmament (with them)

are able to conduct (the
(waters).
4.

the skilful (priests)

to

Soma)

the all-sustaining

(The Soma rays) in the firmament of a thousweet-tongued,

in

sand streams (unite with the earth) below; in the

summit
eyes;
2

of

heaven,
1

separate

drops, his rays,

swiftly moving, never shut their

in
his
place,

fixed

each

they

are

the

3 molesters (of sinners).

5.

(The rays) which were manifested in heaven

earth,

and

illumined
the

by the

hymn

(of

praise),

consuming

impious

(sacrificers),

drive

away

by their wisdom from earth and heaven the blackskinned (Rakshasas) hated by Indra.
VargaXXX.
G.

(The rays) which regulating praise and pur-

posing celerity were manifested from the ancient

thunder, and the rays of the

or to the
1

Soma

refer either to the

moon

Soma

juices identified with the rain.

Sayana

explains

spasah as

sdralhidd rasmayah, hut the

ordinary meaning of "spies " or "warders" would make better

sense.
2

Sayana adds:

"but always keep watch

to

know
as

the evil

and the good, or always keep on the

guard against enemies."
3

alert

kings

do

to

Rather,

"in every place there are

off

barriers

strewn with

snares" (to keep

or

and catch the wicked or the Bakshasas),

fetters."
Cf.

"prisons

filled

with

VII.

4.

10,

and IX.

41. 2.

SEVENTH ASHTAKA

SECOND ADHYAYA.
1

323
the

firmament, them the blind and deaf

avoid;

wicked traverse not the path of truth.

7.

The

intelligent sages extol

the voice (of the

firmament) in the purifying extended [Soma) with

its

thousand streams; the Rudras are their servants, 2

swift-moving, inviolable, reverend, of goodly aspect,

the beholders of men.
8.

(Soma) the protector of the

be resisted
;

sacrifice,
;

the doer

of good deeds cannot

he places in his

heart

the three

purifiers

he the all-wise looks

over

all

worlds

he censures those

who

are hostile

in action,
9.

who

sacrifice not.

The thread
extends by
4
;

of the sacrifice spread

its

over the

filter

act to

the tip of Varuxa's

it
5

tongue

the wise approaching reached

but

he who

is

incompetent for the

rite

sinks (to hell)

even in this world.

Sayana explains

this as spiritually blind

and deaf

" those

who do not
2

see good objects

those who

do not hear the praise

of the gods."

This seems

to

be the meaning ascribed by Sayana to spasah,

viz. vdclid vasinah (obedient voices).

3

i.e.

combines in himself;

the

three

purifiers

are Agni,

Vdi/u,
4

and the sun.

the Vasativari waters, which are on the tip of Vanilla's

i.e.

tongue.
5

"It"

refers to the tip of

Vurmid's tongue

the wise reach

it

by their

praises or oblations.

324

RIG-VEDA saxhitX.

S^KTA VII. (LXXIV.)

The

Jiishi is

Kakshitat the son

verse 8
is

of

Dirghatahas

the metre of

Trishtubh, of the rest Jagat'i.

Yarga

xxxi.

1.

Born

in the water (the

Soma)

cries out like

1

a child,

when powerful and

:

brilliant

he wishes to

enjoy heaven

he comes from the sky to mix with

2 the water that nourisheth the kine;

we

ask him

by our
2.

praises for an opulent dwelling.

The supporter
3

of

heaven,

the

prop (of the

fill-

earth),

the Sonui-jwee who, widely spreading,

all

ing (the vessels), flows in

directions

may he
4

unite the two great worlds by his

own

strength

he has upheld them combined

(may he) the sage

(bestow) food upon (his worshippers).

3.

(There

is)

abundant food well-prepared made

of

Soma and sweet for (Ixdra) who comes to the (for Ixdra) sacrifice the way to earth is broad who is the lord of the rain (that falls) here, the
;
:

possessor

of

cattle,

the

showerer

of water,
is

the

leader (of the sacrifice), whose road

is

hither,

who

deserving of praise.

Or " swift

as a horse."

Payovrulhd,

"that feeds the milk

of

kine

and the sap

ot herns."
3

Sayana

refers to

Kig Veda, IX.

89. 6.

Sayana explains
to

yalcshat as samyojayatu,
i.e.

and uvritu as " hy

strength."

an act not
5

be shared,"
our

by

its

own unaided

i.e.

to this

sacrifice.

SEVENTH ASIITAKA
4.

SECOND ADHYlYA.

325
milked
is

Full of sap the

1

butter and

milk

is

from heaven, the bond

generated
:

of the sacrifice, the water

the assembled liberal givers delight him

(the Soma-juices) the leaders, the protectors

shower

down
5.

the accumulated (water).

cry

Combining with the wave the Soma utters a he sprinkles 2 his god-protecting body for the
;

worshipper
earth,
(5.

he places the germ upon the lap of the

a

whereby we acquire sons and grandsons.

May

those (juices) which

are in

the

third

yYffT T

world, the

world of many streams, unconnected,

the four digits
3

bestowing progeny, descend;

(of

the Soma) sent down from heaven bearing water

bring the oblation and the nectar.

7.

When
a

the

Soma

seeks to

gain (heaven) he
(benefits),

assumes
powerful

white

colour;

showering
to

he

knows (how

bestow) abundant

wealth (upon the worshippers).

is

He by

his

wisdom

associated with excellent rites; he bursts asunder

the rain cloud from heaven.

8.

Anon

the

Soma

successfully

reaches

the

Ndbhih
i.e.

is

taken by Sayana as "binding," from nah, to bind.

tbe vessels.
as the
it

2
3

distils into

Sayana explains ndbhah

of the

rays (diptayah) or digits

in

(Mali)

Soma, and derives

a confused

way both

from nabhas, heaven, and the root nah, to bind {ndbhah = nabhaso

Mdhikdh "obstructing heaven

4

").

Sayana explains sasavdn as sambhajan,

-which

must mean

" enjoying, possessing," though sambhajamdnah would be more

correct in this sense.

32
white

RIG-VEDA SAXHITA*.
water-besprinkled
pitcher
like

horse

(reaching) the goal: the devout

(priests) stimulate

him with
KaJcsklvat
9.

their

praise

(he bestows) cattle upon

1

who has seen a hundred winters. Purified Soma, when thou art diluted with
passes

the water thy juice

fleece;

through the woollen

sages,

cleansed

by

the

exhilarating

purified (Soma), be

sweet-flavoured for Ixdra to

drink.

Sukta VIII. (LXXV.)

The Rishi
v*rga
T xxxiii.

is

Kavi

of the race of BnEiGtr

the metre

is Jagat't.

1.

(The Soma)

fit

for food

flows towards the

is

delightful waters in

which the mighty (Soma)

of
all,

fostered;

the beholder

the

great

(Soma)

mounts the
everywhere.
2.

mighty

sun's

chariot

which goeth

The tongue
rite,

of the sacrifice (Soma) distils the

delightful exhilarating (juice),

this

speaking, 3
(the

lord

of

unassailable;

the

son

sacrificer)

S'atahimaya
one

is

here explained hy Sayana as lahugamanaya

(qu.

who

attains

many

things)

he elsewhere explains

the word by aparimila-kala "lasting for an endless time."

2

Verses

to 3 occur

Sama Veda,

II.

1. 1. 19.

1-3

verse

also ibid. 1.6. 2. 2. 1.

3

i.e.

" resounding "

or

" replying to the praises

of

the

worshippers."

SEVENTH ASHTAKA

SECOND ADHYAYA.
to

327
parents

assumes a third name unknown

in the brilliance of heaven.
3.
1

his

Shining, he cries aloud (descending) into the

vessels,

pressed by
;

the

priests

into

the
2

golden
glorify

receptacle

the

milkers of the

sacrifice

him

the supporter of the three sacrifices shines

(most) on the days of sacrifice.

4.

Effused by the stones and by the praises,

fit

for food, illuminating

heaven and earth the parents

(of the universe), pure, (the

Soma) flows between

the

the sheep's hairs;

diluted

(with

water)
(is

the

stream

of the

exhilarating beverage

purified)

day by day.
5.

Soma, flow forth

for our welfare

purified

by

the priests clothe thyself in the (milky) mixture

with the exhilarating loud- sounding

mighty juices

which thou

hast, inspire

Indea

to

bestow affluence

upon

us.

" The third name unknown

to his parents "

means a name
Sayana

not given at birth at the altar called ndma-karana.

explains rochane divah as dyulokasya dipyamane some 'bhishusati. He cites Baudhdyana, who gives Somaydjin as an instance of a " third name."

yamdne
2

Sayana

refers

to

the

Taittiriya

Brdhmana:

"the

priests

milk the stones as calves (milk the cows)."

3

Ahanasas

is

explained by Ydska
or

(whom Sayana
struck
or

cites) as

"having slaughter,"
these

"having utterance."
" being

Sayana adds
pressed "

to

two other meanings,

and

" having praises."

28

RIG- VEDA SANHIT.C.

ADHYA'YA

III.

MANDALA
ANUYAKA
The RisM
is

IX.
IY.

Continued
Continued.

Sukta IX. (LXXYI.)

Kavi the son

of

Bhkigu; the deity

is Jagat'i.

is

Pavamdna

Soma; the metre

Vargal.
1.
x

(Bom<JL) the sustainer (of all) flows

from the

firmament, the purifiable juice, the invigorator of

the
gods,

worthy

to

be praised by the priests

green-tinted like a horse let loose

by the charioteers

he easily restores his vigour in the waters.

2.

Like a hero he carries weapons in his hands,

desirous of enjoying felicity,

mounting

his chariot

in quest of the cattle (of the worshipper),

animating

the strength of Ixdea,

Ixdu, urged by the wise

anointed (with the milk

performers of pious

acts, is

and curds).
3.

Soma, who art

Ixdea's
belly

purified,

who

desirest strength
;

enter

in

mighty stream

milk

heaven and earth

clouds
food.
;

for us as

lightning (milks) the

now with

the rite

mete (unto us) abundant

Verses

1
;

to

3 occur,
1

with slight variations, Sama Veda,

II. 5. 1. 12
2

verse

also ibid. I. 6. 2. 2. 5.

i.e.

at the very time the rite is being performed.

SEVENTH ASHTAKA
4.

THIRD ADHYAYA.

329

(Soma) the sovereign of the universe flows surpassing the Rishis he desired the worship forth he who is of the all-seeing truthful (Ixdra)
; ;

cleansed by the ray of the sun, the father of praise,

the unequalled sage.
5.

As

a bull (entering) the herd thou rushest

receptacle,

to

the

on

the

top
;

of

the

waters,
for

showering (benefits) crying aloud

Ixdra,

thou flowest

most

exhilarating,

so

that
thee.

we may be

victorious in battle protected

by

Sukta X. (LXXYII.)
Deity, Rishi, and metre as before.

The sweet-flavoured beverage sounds in the v arga pitcher, the thunderbolt of Ixdra, more beautiful
1.
x

n.

than the beautiful

(the streams) of this veracious

(Soma)

approach yielding

much
flows,

milk,

dropping

water, lowing like kine (laden) with milk.

2.

That ancient (Soma)

which the hawk,

despatched (for the purpose), brought

down from

3 heaven passing through the (third) world; he detaches the sweet-flavoured (Soma) flying down-

wards, with mind

full of fear of

the archer Krisanu,

Sama Yeda,

I. 6. 2. 2. 3.

Sayana explains the words vapusho vapushtarah

as

" sowing

seed more than any other sower of seed."

3

Sayana

refers sah to the

is

Soma

it

would seem here

to refer

to the

hawk, who

afraid

of Krisanu,

the protector of the

Soma.
III. 26.

As

to

the

legend,

Sayana

cites

Aitareya Brdkmana,

330
3.

RIG-VEDA SANHITA\

May

the former and the latter

Soma-jmces
(women),
every

flow to give us abundant food and milk, pleasing

to look

upon

like beautiful well-adorned

which

(juices)

perform

every

prayer and

oblation.
4.

May
;

this

Indd, praised

of

many, knowing

those

who desire to mind who being

slay us, slay

in

them with united

the
lord

the

dwelling of

(Agni) deposits a germ (in the herds) and hastens

to (our) milk-giving
5.
!

herd of

cattle.

The maker

of

all,

clever in work, the juice,

2

mighty unassailable Varuna

for the sake of

flows

from heaven
thither

him who goeth hither and

all

the friend of
affliction
3

the adorable [Soma)

is

effused in

uttering a sound like an ardent

horse

amidst a herd (of mares).

Stjkta XI.

(LXXVIII.)

Rishi, deity, and metre as before.

Vargalli.

1.

This royal (Soma) producing a sound flows

;

forth

clothing himself with the water he advances

;

towards the praises (of the worshipper) with

its

the sheep

fleece

lays

hold of the

impure form:

purified he approaches the station of the gods.

Vrubj'a is derived

by Sayana from uru-\-dp -{-Jan "producing

this word.

abundant water (milk)."

2

Sayana does not notice

Vrijineshu
is

explained by Sayana as locative absolute^

" wben misfortunes exist."

avert misfortunes.

The Soma

is
i

effused in order to
i.e.

the

filter.

SEVENTH ASHTAKA
2.

THIRD ADHYAYA.
priests,

331

Thou
;

art

effused

by the
of

Soma, for
stimulated,
;

Indea

thou
art

the

observer

men,

intelligent,

immersed

in the water

many

are

the paths for thee to follow, 1 infinite are the spread-

ing green-tinted streams alighting on the cups.

3.

The nymphs
2

of the firmament seated in the

midst

flow towards

the

sagacious
hall

Soma
(the

they

cherish
(the

him the sprinkler of the

solicit

of sacrifice:

worshippers)

Pavamdna

unde-

caying) for a boon.

4.

Soma
chariots,

flows for us,

of
gold,

the conqueror of cattle,

of

of

heaven,

of water,

of

thousand-fold (wealth),
for (their)

whom

the gods have

made
sweet-

drinking,

exhilarating,

most

flavoured,
5.

dropping, purple, causing happiness.

all

Bestowing

these true riches, loving us thou

flowest,

Soma, purified; destroy our enemy whether

nigh
;

he be

far or

grant us a free road and freedom

from danger.
Sukta XII. (LXXIX.)
Rishi and metre as before.
1.
3

May

the spontaneous Soma-]\\\cQ$ flow to usvargaiv.

effused;

at

the

brilliant (sacrifices), green-tinted,

may
1

they be destroyed

who

are the withholders of

Or,

connecting the last line with the

thee
to

first

" There are

ancient paths for

go to Indra, and a thousand bay

horses standing in the cups."

2

In the middle of the

sacrifice, i.e. in

the cups.

Sama Veda,

I. 6. 2. 2. 2.

332
food from us
;

RIG- VEDA SANHITA\

may

(our) foes be destroyed

may

(the gods) enjoy our pious acts.

2.

May

they flow

to us,

may

they bring us riches

the
we

honey-dropping Soma-jnices by whose aid

;

encounter the powerful (enemy)

may we

over-

coming the opposition of every man always bear

off his wealth.
3.

For the [Soma) verily

is

the foe of his

own

enemy and

the destroyer of the

enemy

of another

as thirst overcomes one in a desert, so purified Soma,

who
4.

art irresistible, slay (both) those (adversaries).

Thy

best juice (dwells) in the navel of heaven,

that which receives (the oblation); thy (members)

grow up thrown upon the summit

the stones devour thee upon
the

of the

earth;
!

cowhide

the

wise (priests) milk thee into the water with their

hands.
5.

Thus,

IndUj

the chief (priests)

making the
let

mixture send forth thy well-lodged, well-formed

juice
;

purified Soma, destroy (our) re viler

thy

potent, delightful, exhilarating (juice) appear.

Sueta XIII. (LXXX.)

The Rishi

is

Vasu the son

of

Bharadvaja

the metre and deity

as before.

1.

The stream

of the Soma, the contemplator of

Sayana says that although

a

in

his

time people poured the

Soma out upon

the

black antelope's skin,

a

and not a cowhide,

purpose of selling.

Soma was measured on

cowhide

for the

SEVENTH ASHTAKA
man, flows forth
;

THIRD

ADHYAYA.
sacrifice

9 ODD

oo

it

invites

by the
;

the

gods (who dwell) above the sky

at the voice of the sacrificcr
;

it

shines forth

the libations cover

(the earth) like rivers.

2.

Giver of food,
2
;

whom

the kine

praise,

thon

mountest, bright-shining, thy station fashioned by

golden-hands

thou, Soma, the health of the wor-

shippers, increasing (their)

for

abundant food flowest

Indra, the showerer (of benefits), the giver of

exhilaration.
3.

The (Soma)
3

flows to

Indra's belly for (his)

food,

giving giving
all

extreme exhilaration, clothed

with

vigour,

good fortune he spreads forth tosporting (on

wards
tinted,

beings;

the altar), green-

swift- moving,

the showerer of benefits,

he

flows forth.
4.

The

priests, the ten

fingers,

milk thee forth

in

for the

gods, most sweet-flavoured, flowing

;

thousand streams

effused
thou,

by the men, expressed

Soma, the winner of
all

with the stones, do

thousand-fold wealth, flow to

5.

the gods.

The ten

fingers of the skilful (one) milk thee into the water

forth with the stones

most sweet-

Aghnydh, explained
kine

as

aliananiya gdvah

the meaning

is

that the

who

are

brought to the
is

sacrifice

and milked

for the curds, etc.,

2

with which the Soma

1. 2.

mixed, are lowing.

See note to IX.

Or, for the sake of getting food for the sacrificer.

334
flavoured,

RIG-VEDA SANHITA*.
the showerer (of benefits);

Soma, ex-

hilarating

Ixdra (and) the

celestial

people,

thou
of a

rushest
river.

forth,

when

filtered,

like

the

wave

Stjkta

XIV. (LXXXI.)
is

Rishi as before

the metre of verse 5

Jagat'i.

TrisJttubh, of the rest

VargaVi.

1.

The

graceful waves of the purified

Soma

flow

into Indra's belly

when being
1

effused

and drawn
wor-

forth (together) with the potent curds of the kine,

they excite the hero

shipper).
2.

to

bestow

(gifts to the

The Soma

flows towards the pitchers, like a

draught horse, lightly moving, the showerer; and

knowing both

races of gods

those

(the sacrifice) from the other

who come to world and those who

upon us wealth
be (the donor)

(come) from this world. 2

3.

Soaia,

when

purified, strew

Indtj,

who

art possessed of affluence,

of ample riches; dispenser of food, grant to Vastt

i.e.

Indra.
asnoti as

Sayana takes
better sense,

the predicate of yat

it

would
if

make
is

and the inversion would be avoided,

we

understood somoh as the subject of asnoti:

in the

"he acquires what

by
attraction,

world above and what

is in

this world," the ablatives

amutah and itah being put

if it

for the

locative

as

were,

' '

lie

acquires from the next world

is

what

is

there

and from

this

world what

here."

SEVENTH ASHTAKA

THIRD ADHYAYA.
scatter

335
not

prosperity through (thy) intelligence,

our riches
4.

far

from

us.

May

the generous (gods)

met together come

to

us Pushan

pati,

Pavamana, Mitra, Varuna, Brihasthe Maruts, Yaytj, the Aswixs, Twashtri

J

Savitri, and beautiful

5.

Saraswati.

the

The all-pervading couple heaven and earth, Aryaman, Aditi, Yidhatri, Bhaga divine
the gods honour the purified (Soma).
Sukta XV. (LXXXII.)

deserving the praise of men, the spacious firma-

ment,

all

The metre and Rishi

1.
3

as before.

The Soma
aloud

has
;

been effused radiant, thevargaVii.

magnificent
as

showerer,

green-tinted

king,

he

cries

when

approaching

the

waters;
fleece,

purified,

he passes through the sheep's

the

to

alight on

water-moistened seat like

hawk

(on

its nest).

2.

Thou,

who

art

wise,

passest
to

through the
perform the

adorable
sacrifice
;

(filter)

with

desire

being cleansed thou rushest like a horse

battle.
(to us),

to

the

Driving

away
clothed

misfortunes
in

be

gracious

Soma;

water thou

proceedest to the cleansing (vessel).

1

No

gayam,

i.e.

asmabhyam pradeyam dhanam " the wealth

to

be bestowed on ns."
2
3

Suyama
Verses
ibid.

is
1

explained as suvigraha " having a fair body."

to

occur Sanaa Veda,

II.

5.

2.

13;

verse

also

I.

6. 2. 2. 9,
;

with vdram atyeshjaryayam for vdram

paryetyavyayam

no mrida for mrilaya and other variations.

336
3.

RIG- VEDA SANHITX.

The mighty winged (Soma) whose

!

father

is

Parjanya
of

has placed his dwelling on the navel

the earth,

among

the

mountains

the sisters,
;

the waters flow to (the produce of) the kine

he

meets with the stones at the beloved

4.

sacrifice.

As

a wife to her husband, so

to

thou (affordest)
offspring of

delight

thy worshipper
(to the

(Soma),

Pajra, 2 listen

praises) I address to thee;

in the midst of our adorations advance to grant us

life
;

Soma, who

art

irreproachable,

be vigilant

against (our) foe.

5.

As

thou, Tndu, didst attain strength

for the

ancient (rishis), giving them hundredfold (wealth)

invulnerable, 3 giving
so now* flow for (our)

them thousandfold (wealth)

modern prosperity; the waters

wait upon thy functions.

StfKTA

XVI. (LXXXIII.)
;

The Rishi
Varga

is

Pavitra

the metre
filter

is

Jagati,

vin.

^Lord of prayer, thy

is

stretched out;

thou

who

art the sovereign, enterest its

members

i.e.

the rain.

Sayana takes somah, implied

subject
of dadhe.

in

mahishasya
are

parninah, as the
grinding-stones
:

The mountains

the ex-

the navel of the earth the oblation.

He

plains swasurah as " fingers,"

2

which makes no

sense.

i.e.

the earth

Soma

is its

offspring, because it is

produced

in the ground in the form of a herb.

3
4

Sayana omits
A erses
r

vc'ijam

and amridhrah from his commentary.

with
variations,

to 3 occur
1

Sanaa Veda, II.

2.

2.

16; verse

also ibid. I. 6. 2. 2. 12.

SEVENTH ASHTAKA
from
all

THIRD
(filter);

ADHYA*YA.
is

337
not

sides

the raw (liquid) whose mass

it

heated attains not this

is

the

boiled
it.

(liquids) bearing (the sacrifice)

2.

which attain

The filter of the foe-scorching (Soma) is spread on the summit of heaven his shining filaments are
;

separated;
purifier

his

swift-flowing

(juices)

protect the

(the
of

worshipper)

they dwell upon the

summit

the

sky

in

their

wish

(to

approach

the gods).
3.

The
;

chief sun of the

dawn
by

(the

Soma) shines

forth

sprinkler (of water), he nourishes the worlds,

(to give

wishing

them) food

his intelligence the

intelligent build, the pitris, the beholders of

men,

support the germ (of vegetation).

4.

The

Gandharva verily protects his station;

the marvellous (Soma) preserves the races of the

gods

the lord of cattle

seizes (our

enemy) with

a snare, the doers of good attain the drinking of

the sweet-juiced (Soma).

5.

Possessed of water, thou goest clothed in the

2

liquid water,

to

the great celestial abode to (take)

3

the sacrifice

as king thou ascendest to the battle,

filter-chariot;

mounted on thy

armed with a thou-

sand weapons thou winnest (us) abundant food.

Sayana apparently takes nidhdpatih (the lord of snares)

were nidhipatih (the lord
is

as if it

of treasure), unless
.

pasusamu-

haswdmi
2
3

a mistake for

pdsasamuka

Sayana takes havih and nahhah

i.e.

in apposition.

the sacrifice.

VOL. V.

338

RIG-VEDA SANHITX.

Stjkta

XVII. (LXXXIV.)
of

The Rishi
Vargaix.
1.

is

PrajApati the son

VAch

the metre as before.

Flow, the exhilarator of the gods, the far-

seeing, the giver of water, for Indra,

Varuna, and
;

Yayu

grant us this day wealth and health

2

call

the celestial people

sacrifice).

on the spacious ground (of the

The immortal Soma who is worlds, goes round about 3 them

2.

stationed
all
;

upon the

Indu, binding
for
its

and unloosing, accompanies (the

protection, as the sun the
3.

sacrifice)

dawn.

The Soma who

is

created

by the
go
flows

(sun's) rays,
gratifi-

(and

whom

they place) in the herbs for the

(to

cation of the gods, desiring to

the gods), effused

taking wealth from (the

foe),

when

in a brilliant stream, exhilarating

Indra (and) the

people of heaven. 5

When

the

gods hear the Soma flow, they

come

to

the

sacrifice.
2

Or, speak

to

the godly folk

(i.e.

me, the

rishi),

saying

" sddhu, sambhakta."

3
4

i.e.

protects.
this thus
it
:

Sayana expands

Indu accompanies the

sacrifice

(sacrificer),

connecting

(him) with the gods (the desired end

etc. (calamities),

-phalaih), separating it

(him) from the Asuras,

as the sun

for the protection (of

it

sentient beings) accompanies

it

the

dawn, connecting

with light and separating

from

darkness.
5

Sayana takes dairy am with indram "the lord of the gods,"

overlooking janam.

SEVENTH ASHTAKA
4.

THIRD ADHY^YA.

339

This

is

the Soma, the conqueror of thousands,

who flows
awaked
heart.
5.
1

stimulating the rapid voice (of the priests),

at

dawn

Indu sends forth

his ocean with

the winds, and sinks into the pitchers into Indra's

The kine
(the

dilute with their milk

all

that milk-

augmenting Soma who bestows

of praises
;

things

by means
foes')
rite,

Soma) the winner of (our

rite,

wealth flows purified by the

apt for the

wise, experienced, the (giver of) all food.

Stota XVIII.

(LXXXV.)
;

The Rishi

is

Vena

of the race of Bhrigtj

is

the metre of the last

two
1.

verses

Trishtubh, of the rest Jagat'i.

Flow

forth,

Soma,

well-effused

for

Indra

Varga x.

may
let

disease and the RdJcshasas be (kept) far off;

not

the double-dealers be exhilarated

by thy

liquor;

may

the Soma-jiiices be full of wealth at

this (sacrifice).
2.

Purified

(Soma),

animate us in battle;

for

thou art powerful, dear to the gods, the exhilarator.

Slay our
pitiate
foes,

approach (us) who desire (to pro;

thee by) praises

Indra, drink the Soma,

destroy our adversaries.

3.

Thou

flowest, Indu, the inviolable, the

most
3

exhilarating;

thou art thyself the best support

Sayana explains aindrasya hdrdi

is

as

"in such a way that

3

Indra's heart
2

friendly."
I. 6. 2. 2. 8.

Sama Veda,

Sayana, " food."

340
of

IMG-VEDA SANHITA*.
;

Indra

many

sages approach and glorify thee

the ruler of this world.

4.

The guide

of thousands, flowing in a

hundred
Indra,

streams, marvellous,
(his) beloved

Indu flows

forth

for

beverage; approach (the

filter)

winning

(us) land,

winning water,

Soma, sprinkler, make

our path broad.

5.

Crying aloud thou

curds

art

blended in the pitcher

with

and milk, thou passest through the

;

woollen fleece in the midst

being cleansed like a

horse, distributing (gifts), thou flowest, Soma, into

Indra' s belly.
Varga xi.
6.

Flow sweet

for the celestial people, flow

is

sweet

for

Indra, whose name

worthily invoked

sweet

for

Mitra, Varuna, Vayu, Brihaspati, thou who

art sweet-flavoured, inviolable.

7.

The
;

ten

fingers

clean

the

horse

in

the

pitcher
forth
fair

among
the

the vipras

the worshippers send

praises;
praise,

the filtered (juices)

hasten
juices

to

the

exhilarating

Soma

enter

Indra.
8.

(Soma),

when

filtered,

bring us male progeny,

extensive pastures, a large and spacious mansion

let

no hinderer of this

(rite)
all

be lord over us
wealth.

Indu,

through thee
9.

may we win

The showerer, the station upon heaven, the

luminaries of heaven
;

beholder, has
seer has

taken his
the

illumined

the king passes through the

filter with a shout, (the

Soma

juices) the beholders

of

men milk

forth the ambrosia of heaven.

SEVENTH ASHTAKA
10. In

THIRD
of

ADHYAYA.
bright

341

the

heaven

the

(sacrifice)

the sweet-voiced
sprinkler,

Venas

severally milk forth the

;

the

mountain-haunting (Soma)
nourished
in in

(they
juicy,

sprinkle

him)

the
the

waters,

in the ocean(-like
river
;

pitcher),

wave

of

the
in

(they

sprinkle

him)

sweet-flavoured,

the

filter.

11.

The many

voices of the

Yenas

praise (the

Soma who
(to

dwells) in heaven, well-winged, falling

;

earth)

praises soothe the

crying infant,
2

the

golden bird, reposing on the earth.

12.

The elevated Gaxdharva abides above the

all

sun contemplating
with white

its

forms

the sun shines

light, radiant

he illumines the creative 3

heaven and earth.

Sayana explains ndke

;

as "free

from pain, the place called

havirdhdna"
2
3

divah

is

dyotamdnasya yqjTiasya.

i.e.

the havirdhdna.
is

Mdtard

explained by Sayana as nirmdtryau.

or

It

is

either

"the two mothers,"

(cf.

more

probably "the

two

parents"

pitarau).

342

RIG-VEDA SANHITA\

ANUVA'KA

V.

ADHYA'YA
Sukta
I.

III.

Continued.

(LXXXYI.)
1-10 the A'krishta
;

The Rishis
Rishis;

are various:

verses

Masha
21-30

verses

11-20 the Sikata Xivavaris

verses

the Peisni Ajas; verses 31-40 the above three classes together; verses 46-48 Geitsamada verses 41-45 Atei son of Bhuma
; :

the deity

is

Soma Pavamana
(juices),

the metre

is Jagat'i.

Vargaxn.

1.

Thy

purified (Soma), all-pervading,

quick as thought, go of themselves like the offspring

of swift (mares)
;

the celestial well-winged sweet-

flavoured juices, great exciters of exhilaration, alight

upon the
2.

receptacle.

Thy

exhilarating all-pervading juices are let

like

loose

separately

chariot-horses

the

sweet-

flavoured [Soma) waves (go) to Indra the wielder of

the thunderbolt as a
3.

cow with her milk

battle,

to the calf.

Like a horse urged on to

do thou who

art all-knowing rush from

heaven
;

to the receptacle

whose mother
benefits) is

is

the cloud

Soma

the showerer (of

being purified at the top upon the

for

woollen

filter
2

Indra' s strength which supports

(the world).

See

Max

Miiller's

Rig Veda
page lxv,

Sanhita

(Hymns

to

the
rishis

Maruts), Introduction,
of this
2

on the names of the

hymn

as given
5.

by Sayana.
as

See IX. 70,

In both places Sayana explains dhdyase

dharakdya.

It is

more probably the gerundial infinitive "to

i.e.

Indra's supporting,"

"to support Indra."

SEVENTH ASHTAEA
4.

THIRD ADHYiCYA.
thy
celestial

343

Purified
as

(Soma),

steed-like

(streams)

quick as thought are poured along

;

with the milk into the receptacle

ordainers (of sacrifice),

the rishis, the

rishi-

who

cleanse thee,

enjoyed (Soma), pour thy continuous (streams) into

the midst (of the vessel).
5.
2

All-seeing (Soma), the mighty rays of thee,

who

art the lord,

(all
3
;

encompass

all

the sphere

per-

vading
4

things) thou flowest, Soma, through thy

functions
6.

thou rulest lord of the whole world.

rays,

The

the tokens of the extant, steady,

;

varga xiii.

purified Soma, circulate from both worlds

when
filter,

the green-tinted juice

is

cleansed upon the

reposing
7.

it

alights

upon

its station,

the pitchers.
the object of

Soma, the signal of

worship,
flows
;

sacrifice,
;

pious

filtered

it

approaches the

abode of the gods

to

the thousand-streamed rushes the

the

receptacle,
filter.

showerer

passes

roaring

through the
8.

The

royal (Soma) plunges into the firmament,

(and) the rivers (thereof), mixed with the streams,

he associates with the wave of the waters

filtered

being
(filter)

he stands upon the uplifted woollen

" Sama Veda, II. 3. 1. 1. 3. Sama Veda, II. 3. 1. 1. 1. Sayana, "by thy supporting streams of juice." 4 Sama Veda, II. 3. 1. 1. 2. 5 According to Sayana, this may be intended to express the effect of the Soma in producing rain by combining in the clouds
1

with the

solar rajs.

344

RIG-VEDA SANHITA.

on the navel of the earth, the upholder of the vast

heaven.
9.

Thundering
roars,

like the

summit

of the sky (the

Soma)
earth

by whose support both heaven and

;

(are

upheld)

the

Soma

flows

acquiring

Indra's friendship, purified

pitchers. 10.
(juice)
ir

he alights upon the

The light of the

sacrifice,

he

distils

sweet

delightful (to the gods), the parent of the

gods, the

generator (of

all),

possessed

of

ample

wealth

he supports the hidden wealth of heaven

the

and
VargaXiv.

earth,

most

exhilarating,

the

exciting

(Soma), the nourisher of (Ixdra), the juice.

11.

The rapid (Soma) the

the

lord of heaven,
(of
all),

the

thousand-streamed,

beholder
;

rushes

crying aloud to the pitcher

alights

the green -tinted one

upon Mitra's dwelling-place, cleansed by

the sheep's hairs and the waters, the showerer.

12. In the front of the waters rushes the filtered

(Soma), foremost (he rushes) in the front of the

voice,

he goes amongst the rays

(to

in the front he

engages in battle

win) food
is

well-armed, the

showerer (of benefits) he

of the oblation.

purified

by the

offerers

13. This (Soma) possessed of agreeable (praise),

filtered,

and sent

forth, (quick) as a bird goes

with

stream

(of juice)

through the

fleece

by thy

Verses 10 to 12 occur Stitna Veda, II.

4.

1.

1.

SEVENTH ASHTAKA
sustaining act,

THIRD

ADHYAYA.

345

by thy

intelligence, sage Indra, the

pure Soma flows purified through both heaven and

earth.

14.

Wearing
placed

a coat of mail

reaching to heaven,

the adorable Soma,

rain),

who

fills

the firmament (with

in

the waters,

generating
its

heaven,
ancient

passes with the water, (and) worships

parent (Indra).
15. (Soma),

who

first

reached Indra's glorious

to

body,

gives
;

great

happiness

the
is

entrance

of

Indra

(that Soma),

whose station

in the highest

heaven, and through

all contests.

whom

(Indra) triumphs in

16.

Indu goes

to

Indra's abode, the friend leaves

;

Varga xv.

not the stomach of his friend

as

young man

meets maidens, so the

a

Soma (meets)

the pitcher

by

hundred paths.
17.

Your thoughtful worshippers (Soma),

praise,

desiring

an exhilarating sound, purposing

into the halls of sacrifice
;

advance

the praisers the lords of

i.e.

clothed in light.
is

Atah

explained as yasmdt somdt (tripta indrah underlast line is construed as containing

stood),

and the

two additional

protases to the first line.

It would be better perhaps to take

padam yad asya

dosis,

as the protasis to

which
is

ato viswah is the apo-

"Since

his

(Soma's) station

in the highest heaven,

therefore he (Soma) triumphs, etc."

3

Verses 16-18 occur

Sama Veda,

II. 4. 2. 7

verse 16 also

ibid. I. 6. 2. 2. 4.

346
intellect praise

RIG -VEDA SANHITA".

Soma, the milch kine approach him

with their milk.

18. Kadiant Soma,

when

filtered,

pour upon us
is

accumulated unwasting nutritious food, which

milked

for us three times a day,

without hindrance,

giving forth a sound, yielding strength and madhu

and

fair
1

male offspring.
all-observant

19.

The

Soma

the showerer (of the

desires) of his eulogists, the increaser of the day,

the dawn, the sun

enter the
(praised)

maker

of rivers he desires to

pitchers,

penetrating to Indra's heart,

20.
wise,

by the wise. The ancient sage (Soma) is guided by the priests he

purified

by the
the

roars

into

receptacles;

generating the water of the threefold

(Indra), he distils sweet juice to gain Indra's and

Yayu's
Vargaxvi.

friendship.

21. (It is) he (who),

when

purified, illumines the

is

dawn; he the maker

for the rivers
2
;

of the world

(prosperous)

this

Soma, having milked the thrice

seven (cows) of their curds

and milk, exhilarating,

3

flows pleasantly to (go to) the heart.

22. Flow,

Soma, to the heavenly abodes

let

Yerses 19 to 21 occur, with variations,

;

Sama Veda,

II. 2. 1.

17

verse 19 also ibid. I. 6. 2. 2. 6.

Sayana explains abhacat

as samriddho Ihavati almost as if

he took sindhubhyah as instrumental.

to take

The

true construction

is

sindhubhyah as dative {dativus commodi), depending on

3

lokakrit.

i.e.

the bellies of the gods.

SEVENTH ASHTAKA
forth,

THIRD ADHYXYA.

347
filter

Indu, (proceed) to the pitcher, to the

alighting upon Indra's belly with a noise, guided

by the

priests,

make

the sun ascend the sky.

23. Effused with the stones, thou flowest, Indu,

into the filter entering the belly of

Indra
cloud

Soma,
(with
the

the contemplator, thou dost look upon

affection);

man

thou

didst

open

the

for

Angirasas. 1
24.

The pious worshippers

desirous of preserva-

tion have glorified thee, Soma,

when being

purified

the

hawk brought
all praises.

thee from heaven, Indu, adorned

with

25.

tinted

The seven milch kine 2 approach the green(Soma) who flows purified in a stream through

the woollen fleece, mighty

men urge

(thee) the sage

on the lap of the waters to the place of sacrifice. 3

26. Indu, purified, plunges through his foes
all

making
making

Varga

xvn.

things easy of access to the worshipper

his

body
filter

liquid,

lovable and wise, he rushes through

the

sporting like a horse.

27.

Separate,

hundred -streamed,

commingling

(with the Soma), water-desiring, (the sun's rays)

Or, thou didst open the mountain-side

which concealed the

cattle stolen
2

by the Panis.
verses

The seven
etc.

Gdyatri,

etc.,

or the seven

rivers,

the

Ganges,
3

Or

to the

water;

Sayana adds ritam, yonih, and ritasya

yonih
4

all

mean water.
as

Sayana explains yah

rasamaydn.

; ;

348
approach
cleanse

RIG-VEDA SANHITA*.
the

green-tinted

(Soma)

x
;

the

fingers

him pervaded by

rays, in the third sphere

illumined by the sun.

28. All these are the offspring of thy celestial
effluence
;

thou art the ruler of the whole world

(Soma), this universe
is

so, purified

in subjection to

thee

thou, Indu, art the foremost, the supporter

of the house. 29. Thou,

niscient
;

sage, art the ocean, thou art

om-

these five regions (rest) on thy support

;

thou sustainest both heaven and earth

the sun,

Pavamdna, (nourishes) thy luminaries.

30. Purified Soma, thou art purified for the gods
in the filter the supporter of the world
;

the chief

(priests) desiring (thee) lay hold of thee, all these

worlds
Varga xvili.

offer

themselves to thee.
passes

31.

The sounding (Soma)

;

through the

woollen fleece
the waters;
praise

the green-tinted showerer cries in

the worshippers desiring (the Soma)

him

together, the laudations soothe the infant

as he cries.
32.

He
;

invests himself with the rays of the sun

stretching

out

the

triple

thread

in the

way he
passes to

knows

guiding the recent adorations of the truth-

ful (worshipper), the protector of

women

the consecrated (vessel).

Or satadhdrdh may

refer to the

Soma and

juices and harim

to Indra; abhisriyah

would then mean "mixed with milk," and

udanyuvah, " desiring (Indra's rain)."

SEVENTH ASHTAKA
33.

THIED

ADHYA>A.

349

The sovereign

of rivers flows pure, the lord

of heaven goes with a shout

sacrifice
is
;

by the paths of the

filtered,

the thousand-streamed green-tinted (Soma)

poured out, uttering a sound while being

the bringer of wealth.

34. Purified (Soma), thou pourest forth

abundant

juice; like the wonderful sun (thou approachest) the

fleecy filters
;

purified

by the hands

of the priests,

expressed with the stones thou flowest for a mighty

wealth-yielding conflict.
35.

Thou
;

rushest,

Pavamana,

to (bring) food

and
a

strength
falcon

thou alightest on
its

the

pitchers

like

on

nest;

(thou) the exhilarating effused

juice giving exhilaration to Indra, resembling the

support of heaven, beholding

3G.

(all things).
1

The seven
victorious

sister

mothers approach
infant,

the new- VargaXix.

born

sagacious

Soma,

abiding

amidst the waters, supporter of water, divine, the

contemplator of men, to

make him

the ruler of the

whole world.
37.
2

Ixdu,

who

art the lord, thou goest (through)

these worlds, harnessing (to thy car) thy swift-moving

steeds; let
liquor,

them dispense the sweet-flavoured shining

all

may
3

men be

present, Soma, at thy worship.

38.

Thou, Soma, art everywhere, the contemof

plator

men;

thou,

Pavamana, the showerer,

i.e.

the seven rivers (the Ganges, Jumna, etc.) clothe the

their water.
II. 3. 2. 1. 3.
3

Soma with
2

Sama Veda,

Sama Veda,

II. 3. 2. 1. 2.

50

RIG-YEDA SANHITA\
do thou pour forth

hastenest to these (waters);

upon us (wealth), comprising various treasures and

gold
;

may we

be (able) to live in the worlds.

art the

39.

^low, Indu, who

thou,

winner of

cattle,

wealth, and gold, the fructifier,

placed upon the

;

waters

Soma, art a hero, omniscient

thee

these sages approach with praise.

40.

The wave

of

the
;

sweet-flavoured
clothed in

(Soma)

excites voices (of praise)

water the

mighty one plunges

whose chariot
and,
is

(into
filter

the pitcher): the king

the

mounts

for the conflict,

armed with a thousand weapons, wins ample

sustenance (for us).

VargaXX.

41.

The all-pervading (Soma)

all
;

excites both

day

and night
prosperity

praises

easily borne,

productive of

Indu,

when drunk,
of

solicit

Ixdea

(to

give) us
filling

food productive

progeny and

riches

our homes. 2

42.

At

the

beginning of the

day the greenis

tinted delightful exhilarating (Soma)

recognized

by the intelligence
praises
;

(of the praisers)

and by their
he passes in

approaching the two

men

the midst (of heaven and earth, bestowing) upon

Sama Yeda,

II. 3. 2. 1. 1.

Sayana explains aswapastyam as rydptagriham, as if from

:

root as, to pervade

in the
3

the word probably means " having horses

home

(or, stable)," i.e.

" wealth consisting of horses."

i.e.

the praiser and the worshipper, or secular and sacred

people (Jaulcikavaidikau)

SEVENTH ASHTAKA

THIRD ADHYiYA.

351
divine

the upholder (of the rite) both

(riches).

human and

43. (the

(The

priests)

smear and grease and anoint

;

Soma with milk)

it

(the gods) taste the invigorit

ating (juice); they smear

o'er

with sweet (milk).

it

Purifying

with gold, they plunge

sprinkler,
3

into those

(waters) the

the beholder,

falling into

the seething torrent.

44. Sing (ye priests) to the intelligent

like

Pavamdna)
;

mighty shower he sends forth food

like a

snake he glides out of his old skin, sporting like

a horse he hastens forth, the showerer, green-tinted.

45. [Soma) going foremost, radiant, sanctified

by

water, placed in the firmament as the measurer of

days

is

glorified

green-tinted, shedding water, of

goodly aspect, the source of moisture, borne in a

chariot of light he flows giving wealth, friendly to

the house.
1

Verses 43-45 occur Sania Veda II.

7.

3.

21

verse

43

also Hid. I. 6. 2. 2. 11.

2

The words
the

anjate,

vyanjate,

and samanjate, mean the same

is

thing;
it

repetition

of the

same word
to

avoided because

is

considered

more complimentary

use different

words

{stutyar that wad apunaruktih).

3

Sindhor uchchhiodse means literally " in the breathing of

the river."

Ludwig
it,

translates,

"

An

des stromes auf brausen."

Sayana explains
4

" going to an elevated place, the receptacle

of the juice" (rasayddharabhuta uchchhrite dese gachchhantam).

Because, says Sayana,

the rule as to the

length of day
digits,

depends on the increase and decrease of the moon's

Soma being

here regarded as the moon.

352
Vargaxxi.

RIG-VEDA SANHITA".

46.

The supporter
is

of heaven the prepared exlet

;

hilarating (Soma)

loose, the

triple

'

(liquor)

rushes to the waters

the

worshippers taste the

sounding Soma

juice,

when

the reciters of holy texts

approach the embodied (beverage) with praise.

47.

The

rapid streams of thee

when thou
art

art

purified,

being collected together pass through the

;

interstices of the fleece

when thou

mixed with

water in the

ladles, thou,

Soma, on being effused

alightest on the pitchers.

48.

Flow

for us,

Soma, cognisant of (our) worship

and deserving praise;

pour (thy) beloved sweet;

flavoured (juice) upon the woollen fleece

all

slay,

Indu,

the voracious Rdkshasas

blessed with excellent

male offspring
sacrifice.

may we

offer

ample

(praises)

at the

Sukta

II.

(LXXXVII.)
Kavi
sit
3
;

The Rishi Vargaxxn.

1.
4

is

Usanas son

of

the metre Trishtubh.

Flow

fast

(Soma),

down on

the receptacle,

purified by the priests hasten (showing) food (to the

sacrificer)
;

cleansing thee like a strong horse, they

Sayana takes tridhdtu

JBrihad vadema,

as

referring

to

the

three

vessels,

the dronakalasa, ddhdvaniya, and putabhrid.

2 lit,

"

may we

say

much

(or speak loudly)."

solicit

Sayana gives an alternative explanation, " may we

wealth."
3 4

much

Or

JJsanas the poetical

1

see verse 3.

Verses

to

occur

Sama Veda,

II.

1.

1.

10; verse

also ibid. I. 6. 1. 41.

SEVENTH ASHTAKA

THIRD ADHYAYA.

OCO 35o

guide thee with (their fingers

grass.
2.

for) reins to the sacred

The

divine Indu well-armed flows forth, the

destoyer of Bdkshasas, averting calamity, the protector of the gods, the progenitor, the powerful one,

the prop of heaven, the support of the earth.

3.

The

rishi,

the sage, the foremost of men, the

far

shining

intelligent

Usanas

he

verily

by

his

poetic gift discovered the secret milk of those cows

which was hidden and concealed.

4.
l

Eor thee, Indra, the showerer,

this sweet-

flavoured

Soma
;

the showerer has been poured into

the

filter

the giver of thousandfold wealth, the

giver of hundredfold wealth, the giver of abundant

wealth,
sacrifice.
5.

the

powerful

is

present

at

the

eternal

These Soma juices, (going towards) the thousand

filters,

viands produced by the kine, purified by the

are let loose for

ample food and ambrosia, desiring

food like horses victorious over a host.

6.

Invoked

by

many, the
all

Soma,

undergoing Vargaxxin.
of

purification, pours forth

food (for the sake

men)

falcon-borne, bring us food, conveying wealth

send forth thy juice.

7.

When effused,
filter like

this quick-flowing
;

Soma hastens

to the

a steed let loose

whilst alighting

(he moves) like a buffalo sharpening his pointed

horns, like a warrior on a foray for cattle.
1

Sama Veda,

I. 6.

1. 4.

9.

VOL. V.

2 A

354
8.

RIG VEDA SANHITA*.

This Soma stream has come from on high and

detected
the
cattle

has

which were in
the

a
;

stall

(hidden)

somewhere

within

mountain

the

stream of the ing

like

Soma

flows for thee, Indea, thunder-

lightning

emitted by the

clouds

from

heaven.
9.

And
;

being purified, Soma, thou pursuest the

thou who givest quickly, give (us) when

herd of (stolen) cattle in the same chariot with

Indra

invoked plentiful and abundant viands, for they are

thy (property),

thou

who aboundest
(LXXXVIII.)

in food.

Sukta

III.

Rishi and metre as before.

Vargaxxiv.

1.

This Soma
is

is
;

expressed for thee, Indra

do thou drink of
it
;

for

thee

it

filtered

it

is

the

Lulu Soma which thou hast made, which thou hast

chosen for thine exhilaration, thy companion.
2.
2

It has

been harnessed like a great waggon

3

that bears heavy burdens in order to bring us

treasures
;

after this

may

all

the races

many of men
Niyut

expecting our (attack) go to the desirable battle.

3.

Thou, Soma, who like

Vayu with

his

SamaVeda,

II. 6. 3. 13.1.

Ibid. II. 6. 3. 13. 2.

i.e.

after the harnessing of the

waggon.

This line

is

very-

obscure.

Urdhwd

is

explained as asmadvirodhdd unmukhdni,

and swwrsMtd
is

as the locative of swarshdti,

meaning, that which

"battle."

fitted for the

attainment of heaven,"

i.e.

SEVENTH ASHTAKA
steeds

THIRD

ADHYAYA.

355
the

goest

where

thou

listest,

who

like

Nasatyas on
abundant
all like

hearing the invocation

dost

grant

felicity,

thou art

of

thyself desired by-

the giver of wealth, thou art like Pushan,

swift as thought.
4.

Thou, Soma, who like Indra performest mighty

acts, art the slayer of the Vritras, the destroyer of

strongholds

like the horse of

Pedu

thou art the

thou art

slayer of those

who

are called serpents;

the slayer of every Dasyu.

5.

Soma who,

like

Agni

let

loose in

a forest,

easily manifests his

might

in the waters like a

man

who rights Soma when

6.

shouting against his mighty (foe)

purified urges on his wave.

so

These Soma juices pass through the woollen

like the

fleece,

rains of

heaven showered by the

flow

clouds;

the effused juices

promptly to the
(flow) into

pitchers as rivers running

downwards
of the
like

the ocean.
7.
2

Flow strong

as the

army
3

Maruts,

like

the

divine

blameless

folk;
;

waters become

quickly favourable to us

(thou art) of a thousand

shapes, adorable like (Indra) the victor in battle.

8.

Thy

acts are (like) those of the royal

Yaruna, 4

Seel. 116.

6.

2
3

Sama Veda,
i.e.

II. 6. 3. 13. 3.

vai
4

devdndm

the Maruts. v
<cisah.

Sayana

refers to

Brahmana " maruto

Sayana's interpretation

is,

"I

quickly perform the sacrifices

of thee the coverer "

(varum = rdraka).

356

RIG-VEDA SANHITA*.
is

vast and profound, Soma,

thine abode

thou art

pure as the beloved Mitra, munificent art thou,

Soma, as Aryaman.
Stjkta IV.

(LXXXIX.)
as before.

Rishi and metre

Vargaxxv.

i.

This horse of
paths
;

burden moves forth by the

purified thou no west like

(sacrificial)

when
;

the rain from heaven

sits

the thousand-streamed

Soma

down amongst us on

his mother's lap in the

water.
2.

The sovereign Soma has put on

sacrifice

the vestment

of the waters, he has ascended the most straight-

going ship of

the dripping juice brought

by the
3.

falcon

has increased in the

waters

the

father milks

him

milks him
;

1 the son of the father.

(The worshippers) reach the

heaven

lion-like

[Soma)

the dispenser of water, green-tinted, red, the protector of this

a hero in battles, first

;

(among
might

the gods) he seeks the (stolen) cows

by

his

the sprinkler (Indra) protects (the universe).

4.

(The

priests) attach to the terrible

broad-wheeled car
graceful

the glossy-backed the

sister

active

horse;
in-

fingers cleanse

him

the

kinsfolk

vigorate the mighty (Soma).

The

Scholiast finds

it

difficult to

make

sense of this

pita

(pdlako lokah) he supposes to mean the Adhwaryu,

the juice of the
a father
;

who

extracts

or the
;

Soma which is born from the heaven as from first milker may be the yajamdna and the second

the adhwaryu

or duhe

may

be repeated out of respect.

SEVENTH ASHTAKA
5.

THIRD

ADHY^YA.

357

The

four yielders of butter wait

in a

upon him,

stationed

common asylum
side.

being purified

they approach him with food, they surround him in

numbers on every
6.

The prop

of heaven, the support of earth

;

all

beings (are) in his hands

may (Soma)

the fountain
(his)

(of desires) be possessed of horses for thee

adorer
is

the filament of the sweet flavoured (Soma)

purified for (the sake of winning) strength.

7.
2

Conquering (and) unconquered approach the

:

banquet of the gods

Vritra,

Soma,
;

who

art the slayer of

flow for Indra

grant us

abundant and

splendid riches,
offspring.

may we be

masters of excellent male

StJETA V. (XC.)

The Rishi
1.
3

is

Vasishtha son of Mitea and Vaettna.

Urged

(by

the

priests)
i

the

generator ofvargaxxvi.

heaven and earth advances

to distribute food
;

like a chariot,

wishing

going to Indra, sharpening his

treasures in his hands.

weapons, holding
2.
5

all

The

voices of the worshippers resound about

The firmament.
Sayana makes no comment on
this verse.

2 3 4

Sama Veda,
is

I. 6. 1. 5. 4. iva.

Sayana "bestows" (prayachchhati), neglecting ratha

the generator of earth
oblation.
I. 6. 1. 4. 6.

Soma
5

by giving

rain,

and of heaven

by obtaining the

Sama Veda,

Verses 2 to 4 occur

ibid. II. 6.

2.

11.

358

RIG-VEDA SAXHITX.
triple-backed,
;

him the
(is

the showerer (of benefits),

the giver of food

arrayed in water as
giver

Yaruna

arrayed) in

the rivers, the

of precious

wealth he bestows desirable riches.

3.

Flow thou who hast

all

a host of warriors,

who

hast

the heroes, full of strength, victorious, the

riches,

giver of
irresistible

sharp-weaponed,
battle,

rapid

bowman,

in

overthrowing

the

enemy
giving

(arrayed) in (hostile) armies.

4.

Flow thou whose

paths

are

broad,

security (to the worshipper), uniting heaven and

earth, wishing to enjoy the waters of

dawn

the sun

and

(his) rays

thou

criest aloud, (to

bestow upon)

us ample food.
5.

Soma, exhilarate Yaruna, exhilarate Mitra

Soma Pavamana, exhilarate Indra and Yishnu,

exhilarate the

company

of the

Maruts, exhilarate
Indu, for

the gods, exhilarate the mighty Indra,

his exhilaration.
6.

Thus

(glorified),

do thou (Soma) like a king,

all

performing thy functions, flow on destroying

evils

by thy might

Indu, give food (in answer) to

;

(our) well-recited praise

do you (0 gods) cherish

us ever with blessings.

SEVENTH ASHTAKA

FOURTH
IV.

ADHTXYA.

359

ADHYA'YA

MANDALA
ANUVA'KA
The deity

IX.
V.

Continued.
Continued.

SUKTA VI. (XCI.)

is

Soma. Pavauasta

the 'Rishi
is

is

Kasyapa son

of

Maeichai; the metre

1.
l

Trishtubh.

(Soma) on

whom

the minds of the gods arevargai.

is let
is let

fixed,

chief (of the gods), recipient of praise,

loose with a shout

by ceremony

as (a horse

loose

by the

finger)

in a battle of

chariots;

the

ten sister (fingers) drive the bearer (of the oblation)

on the elevated place

2.

to the halls (of sacrifice).

The Soma

juice

effused

by pious mortals
(liquor) is purified

(comes) down (to the sacrifice) for the food of the

celestial people
;

which immortal
with the

by mortal

(priests)

filter,

the curds and

milk and the waters.

3.

The Soma

juice

the

showerer (of benefits)

roaring to the showerer (Indra) goes

purified to

when being

(mix with) the glistening milk of the

through

cow; greeted with laudation, cognisant of sacred

praise,

the hero passes

the

filter

by a

thousand imperishable paths.

Sama Veda,

I. 6. 1. 5. 11.
1.
1,

See note on VI.

Vol. III. p. 381.

Sayana

cites a

Brahmana " tasmin

hi teshdm manamsyotdni."

360
4.

RIG- VEDA SANHITiC.

Demolish the strong dwellings of the RdJcshaIxdu,

sa

when

purified put on his strength

cut

to pieces

with thy destructive weapon (the Rdkshaabove, from nigh, or from afar

sas)

who come from

their leader.

and
5.

Adorable

(Soma),

do thou as of old grant

;

the ancient paths to thy

many

acts, utterer of

new worshipper doer of many sounds, may we obtain

and mighty.
bestow upon
us the

those (portions) of thee which are difficult to defeat,

inflicting injury (on foes)
6.

Thus,

being

purified,

firmament and heaven and earth and many sons

and grandsons

make our land

prosper, diffuse the

luminaries widely (in the firmament) 2 and grant us

long to see the sun.

StfKTA VII. (XCII.)

RisJd and metre as before.

Vargaii.
1.

The green-tinted Soma

is let

effused

and sent forth

(by the priests)

filter,

loose, like a chariot

;

upon the
the gods

for the acquisition (of riches)

praise,

being filtered

he acquires (Indra's)

he

gratifies

with conciliatory (oblations).

2.

The

sage, the observer of

men, retaining the

filter;

water proceeds to his place on the

like a

ministrant priest sitting at the sacrifice (the

Soma

Viswavara, "

who

art

worthy

to

be chosen by all."

Sayana takes uru

(for uruni)

with jyot'imshi.

SEVENTH ASHTAKA
flows)
into

FOURTH
the

ADHY^YA.
wise

361
rishis
l

the

cups

seven

approach him with praise.

3.

Soma, the

intelligent, the
all

knower of the right

he
one

path,

accompanied by

2 the gods, undergoing

purification goes to his constant abode;

is

who
4.

delights in

all

sacred praises;

the

sage en-

deavours to approach the five classes of beings.

Soma Pavamana, thine

are the thrice eleven

;

universal gods abiding in the secret (heaven)

the

ten (fingers) cleanse thee with the waters upon the

elevated fleece, the seven great rivers (cleanse thee).
5.

May

that place of the truthful

all

Pavamana be

quickly ours, where

(to praise

the worshippers assemble

him)

the light (of the Soma) which gave

manifestation to the day protected

Manu

Soma
marches

made
6.

it

triumphant over the Dasyu.

the ministrant priest proceeds to the hall
is

As

where the victim

to battle, the

stationed, as a just king

Soma undergoing

purification enters

the pitchers like the wild buffalo in the waters.

Stjkta VIII. (XCIII.)

The
1.
3

JRishi is

Nodhas the son

of

Gotama

metre as before.

The

sister (fingers) sprinkling together cleanse Varga in.

(the Soma), the ten fingers (are) the effusers of the

Bharadwdja, Kasyapa, Gotama, Atri, Viswdmitra,Jamadagni,

2

and Vasishta.
3

Or "having all-pervading
Veda, II.
6. 2.

light."
1

Verses

to 3 occur Sanaa

15; verse

also

ibid. 1. 6. 1. 5. 6.

362
sagacious (Soma)

RIG-VEDA SANHITX.
;

the green-tinted one flows round

the wives

of the sun, he hastens like a swift horse

to the pitcher.
2.

Longing

(for

the

deities)

the

showerer (of

benefits) the desired of

many

(the
as

Soma) is sustained
the infant by
its

by the (consecrated) waters

mother
2

going to his station like a bridegroom to

his bride,

he combines in the pitcher with the curds

3

and milk.
3.

And he

nourishes
is

the

cow's

udder

the
;

intelligent

Indu

associated with his streams

the

cows clothe the elevated Soma in the ladles with

their milk as with
4.

newly washed

robes.

Indu Pavahana, do thou with the gods, who

long for (our

dost

good) bestow upon us riches

thy capacious mind 4 longing

comprising horses;
for those

may

who

possess chariots (come) towards us to

us).

bestow treasures (upon

5.

Soma, when thou art purified, measure out to

Sayana explains jdh by

jdi/dh,

and the quarters

of the

horizon are called the sun's wives because they are

fest
2

made mani-

by the light
Sayana

of the sun.

carries the comparison

is

through the whole line

sustained

the

infant longs for its mother and

by her milk

sanda-

dhanve means, however, " has flowed with."

Ludwig
etc.,

translates

vdvasdnah, "singing with the mothers" (root vds).

3

So Sayana

the

Soma

entering the herbs,

nourishes

the cow
4

who

eats them.

Sayana explains purandhi

a proper

as tivad'iyd bahuvidhd dh'ih.

It

may, however, be here

name

see Vol. III. p. 303.

SEVENTH ASHTAEA

FOURTH

ADHYXYA.

363

us riches and dependents and all-gratifying water.

Indtt,

may

the

life

of thy praiser be prolonged

may [Soma) who

come quickly
at

acquires wealth

by

his intelligence

dawn.
Sukta IX. (XCIV.)

The Riski
1.
1

is

Kanwa

son of Angikas.

When

the fingers vie with each other in this Vargaiv.

(Soma), 2 as the trappings on a horse or the rays in

the sun, clothed in the waters he flows desiring his

worshippers like

(a

cowherd going

to)

a pleasant

cow-stall for the nourishment of his cattle.

2.

Opening out the abode of the ambrosia

sides

on
the

both

(he

passes

between)

for

him,

omniscient, the worlds expand.

tions eager for the
sacrifice,

Gratifying lauda-

call
4

upon Indu,

like

kine (lowing) towards their

3.

stall.

When

the sage

Soma goes round

the praises

(of the wise) like a hostile chariot (going

round)

all

the regions (of the battle-field), then desirous of

bestowing upon mortals the wealth that abides with

the gods, he
(is) to

be glorified in the

many

places

Sama Veda,

I. 6. 1. 5. 7.

Sayana dramatizes spardhanti thus, aham purastdchchhodhasodliaydmityahamaliamihayopatislitanti.

ydmyaham pur ah
3

i.e.

the firmament, the

home

of the waters.
is

Swasare, according to Sayana,

here used in two senses

(1) of the laudations

"on

the day of sacrifice "; (2) of the kine

I. 34,

"towards

their stall."

For (1) see

;

4; Naigh.

I.

and

for (2) Rig-veda, II. 34, 5

and Naigh.

II. 4.

364

RIG-VEDA SANHITi.

of sacrifice for the preservation of the riches he has

given.
4.

He

(is)

generated for prosperity, for prosperity

he issues
to those
(his)

forth,

he gives prosperity (and) sustenance

praise

who
are

him

clothing themselves in
;

prosperity,

they obtain immortality

their

conflicts

successful

through

the
tread.

aid

of (the

Soma) who moves with measured

5.

Bring us food and drink, horses,

light,

cattle
all
;

and
(the

ample

exhilarate

the

gods

for

Rdkshasas) are easily subdued

by

thee

Soma

Pavamana, destroy

(all) foes.

Sukta X. (XCV.)

The Rishi
VargaV.
1.

is

Praskanwa the

son of

Kanwa.

The green-tinted Soma

sitting
;

cries aloud

when

let

loose,

when

filtered

in

the

belly

of the

pitcher

collected

by the

priests,

he assumes his

shape, (putting on) the products the kine, therefore

raise praises (to him) with oblations.
2.

The green-tinted Soma being

(propels
his)

let loose

propels

the voice that indicates

the path of truth as the

boatman
secret
3.
2

boat;

the

bright

Soma

reveals to his worshipper on the sacred grass the

names

of the god.

The

priests

hurrying like the waves of the

;

waters despatch praises towards Soma

adoring him

Saynna says ndma means the forms of the gods

(sarirdni).

Sama Veda,

I. 6. 1. 5. 12.

SEVENTH ASHTAKA

FOURTH

ADHY^YA.

365

they approach and come up together, longing for him

who
4.

longs for them they enter him.

(The

priests)

milk 1 forth the Soma cleansed

like

(dwelling)
sprinkler,

on

a high place

buffalo,

the
;

placed

between
abodes

the

grinding-stones

praises

attend upon
in

the longing
2

Soma

(Indra)
him, the

who
5.

dwells

three

supports

defeater of enemies, in the firmament.

Lndu, being purified, stimulating the praise

(of the worshippers) like the answerer of the

set free the

Hotri

understanding; 3 when (thou) and Indra

together
(at

are

present

the

sacrifice)

may we

be prosperous,

may we become

the

possessors of

excellent male progeny.

Sueta XI. (XCVI.)

The Rishi

is

the Raja, Peatabdana son of Divodasa

before.

metre as

1.

The

leader of the host, a hero, advances invargavi.

4

front of the chariots intent on seizing the cattle

(of the

enemy)
to

his

army

exults

making
the

their

oblations

Ixdra

prosperous

for

friendly

Sayana

cites the Taittir'uja

Brdhmana, " grdvdno vatsd

rit-

toijo
2

duhanti."

Or

tritah

may

be an epithet of somah understood, and varu-

nam an
3

epithet of indram understood.

i.e.

make

his (? Indra's)

mind favourably disposed

to grant

wealth.
4

Sama Veda,

I. 6. 1. 5. 1.

366
(worshippers),

RIG -VEDA SANHITA.

Soma assumes

the

hastily

made

robes (of curds and milk).

2.

The

priests

express his green-tinted (juice);

he mounts the chariot unyoked by the horse-driving

salutations
to
;

the wise

Soma

the friend of Indra goes

meet the worshipper.

3.

Divine Soma, who art the beverage of Indra,

;

flow at our sacrifice for (his) abundant food

send-

ing water, causing rain to

fall

upon heaven and

upon

this earth,

(come) from the wide (firmament,

and) being purified bestow upon us wealth.

4.

Flow
for
;

for

our
for

immunity from
our
welfare,
;

defeat

and
great

slaughter,
sacrifice

flow
all

for

the

the

gods

all

these

my

friends

desire this
5.
2

this I desire,

Soma Pavamaxa.
the

The Soma

flows

generator of praises,

the generator of heaven, the generator of earth,

the generator of Agxi, the generator of the sun,

the

generator

of

Indra

and

the

generator

of

Vishnu.
Vargavn.
6.

The Brahma
the

of the gods, 3 the guide of the

pious,

sages,

rishi of the

the buffalo of wild

animals, the falcon of the vultures, the hatchet of

Sayana explains rathasani

as indrasya vegendgamanenimittuni

(?

caused by Indra's hasty arrival).

2

Verses 5 to 7 occur Saoia Veda, II.

3.

1.

19; verse 5 also

ibid. I. 6. 1. 4. 5.
3

i.e.

the king of the gods, or

it

may mean

the

Brahmin

of

the priests.

SEVENTH ASHTAKA
deadly weapons, the

FOURTH

ADHYAYA.

367
filter

Soma

passes through the

with a
7.

roar.

The

purified

a river (excites)

Soma excites gratifying praises as the wave of sound the showerer (of
;

benefits) beholding the hidden (treasure) presides over

these irresistible powers,

8.

(Soma) who art

in
battles,

knowing about the cattle. the exhilarator, harming (the

unharmed, who hast a
being purified, the sage,

foe)

(thyself)

thousand streams, rush against the strength (of the

enemy); Indu, who

art

uttering cries, urge on for Indra the

9.

The

pleasing delightful

wave of juice. Soma approached by

;

gods (proceeds) to the pitcher to exhilarate Indra

Indu the thousand-streamed and vigorous proceeds

like a strong horse to battle.

10.

The ancient (Soma) the

stone,

finder of treasure as

soon as generated, cleansed in the waters milked

on the

the

defender

against

enemies, the
sacrifice,

sovereign of the world, purified for the

shows (the worshipper) the right way.

11.

Soma Pavamana, by thee our ancient and

rites

varga viii.

wise progenitors performed their religious

harming the
and

foes

(thyself)

unharmed

slay

the

RdJcshasas and be liberal in enriching us with male

offspring
horses.

12.

As thou

didst flow to

Manu

possessing food,

slaying enemies, acquiring wealth, having oblations,

Sayana explains avdiah by

tair (i.e. satrubhir) abhlgatah.

368
so

RIG- VEDA SANHITA\

now
;
J

flow bringing

us riches

abide

thou in

Indea
13.

make manifest (thy) weapons. Soma who hast exhilarating juice, who
sacrifice,

art

connected with the

flow

clothed
;

with

water

upon the elevated

fleece

alight
art

upon the

water-holding pitchers, thou

who

most exhilar-

ating, intoxicating, the especial beverage of Ixdea.

14. (Soma),

who

flowest in a

hundred streams,
art the

pour rain from the firmament, thou who

banquet of
2

giver of hundredfold (wealth), the bestower of food

at

the

the

gods

desirous

of

(the

mixture)

combine with the water in the pitchers

life.

and with the curds and milk, prolonging our

15. This

Soma

(is)

purified

with praises, like

(he
is

a strong

horse he overthrows (his) foes;

purified) like the strong milk milked from the cow,

(flocked to

by

all)

like a broad road, (and

guided

by the
Vargaix.

praisers) like a well-trained horse of burthen.

16. Well-armed, purified

thee, send

by those who express

thy concealed desirable form (into the

like a horse bring us food in our desire

pitchers)
for food
;

divine Soma, bring us

life,

bring us

cattle.

17.
at

They cleanse the charming infant (Soma)

;

his birth

the

Maeuts
;

decorate the bearer (of

boons) with their troop

being wise with songs,

Sama Veda,

I. 6. 1. 4. 10.

2
3

Or, " with a noise."

Sayana omits

this word.
1.

Verses 17 to 19 occur

Sama Yeda,

II. 5.

1.

SEVENTH ASHTAEA
1

FOURTH

ADIIYIyA.

369

wise with wisdom, Soma passes clamorous through

the
filter.

18.

Thinking as a

rishi,

acting as a rishi, gaining

heaven, praised by thousands, the guide of the wise,

the mighty

Soma

desiring

to

attain

the

third

region (heaven) being praised adds lustre to the

illustrious (Indra).

19. Seated on the ladles praiseworthy, competent,

supporting, acquiring cattle, flowing, bearing arms,

attending upon the firmament, the sender of the

waters, the

mighty (Soma) attends the fourth sphere. 2

to acquire riches like a rapid (horse),

20. Cleansing his person like a richly-decorated

man, 3 flowing

rushing to the receptacle like a bull to the herd,

(Soma) crying repeatedly enters the planks. 4

21. Flow,
(priests),

Indtt,

purified

by

the

venerable

Varga x.

rush through the

filter

crying repeatedly,

sporting enter the planks purified, let thy exhilarat-

ing liquor exhilarate Indra.

22. flis copious streams flow forth
;

blended with
;

the milk and curds he enters the pitchers

uttering

It is difficult to express the play

on the word

havi,

which

means wise and

2
3

a seer or poet.

Sayana separates gibhih from

havih and explains

"he

passes through the filter with praises."

is

The region

of the

moon which
is

above that of the sun.

Maryo na subhrah
Rather, the ladles

exactly Shakespeare's "like a

smug

bridegroom."
4
;

the

Soma has

already been effused and

filtered.

VOL. V.

2 B

; ;

370

RIG- VEDA SANHITX.

chants the skilful chanter, the omniscient [Soma]

hastens invoking (the gods) towards (the cups) like
(a libertine) to the wife of a friend.

23.
distilling

Pavamana, eulogized (by the worshippers),

(into

the

receptacles),

destroying

the

enemies, thou goest like a gallant to his mistress

falling like a bird alighting

on the trees the Soma

pitchers.

when
24.
fied,

purified alights

upon the

The

lustres,

Soma, of thee

when being

puri-

approach with abundant milk

with copious

streams like a

woman
to

(giving milk to her child)

the green-tinted Soma, the desired of many, has

been brought

the waters and cries repeatedly

in the pitcher of the god-loving (worshippers).

ANUVAKA
ADHY^YA
Si5kTA

VI.

IV.
I.
:

Continued.

(XCVII.)
the Rishi varies
;

The

deity and metre as before

Vasishtha

is

that of the

first tricha (triplet);

of the second Indrapeamati;

of the third

Vrishagana

of the fourth
;

Manyu

of the fifth

TJpamanvu; of the sixth

of the

VyaghrapId
;

of the seventh S'akti; of

eighth Karnasrttt

of

the ninth Mrilika;

all of the

the
:

tenth

Vasukrathese

ten are
is

Vasishtha gotra

the Rishi of verses 31 to 44

Parasara the son of S'akti,

of the rest Kittsa son of Angiras.

var-axi.

1.

^he
1

shining
to 3

Soma being

purified

by the
verse
1

Verses

occur Sania Veda, II.

6.

2.

8;

also ibid. I. 6. 1. 4. 4.

SEVENTH ASHTAKA
golden hand that urges
contact with the gods

FOURTH
it
;

ADHYA*YA.

371

forth, brings its juice into

when

effused

it

proceeds

with a roar to the

filter like

the ministrant priest to

the halls prepared (for sacrifice) containing victims.

2.

The great wise Soma, clothed

in his auspicious

war-vestments, the inspirer of praises

the vessels

enter

into

when

purified,

thou who art sagacious

and vigilant
3.

at the banquet of the gods.

(Soma), the most famous of the famous, the

is

earth-born, the conciliator,

cleansed for us in the

1

elevated fleece
purified
4.
2
;

sound aloud in the firmament

when

do you ever protect us with blessings.

let

Sing (to the Soma),

us praise the gods;

send forth the Soma for (the acquirement of) great

wealth. the fleecy
alights
5.

He

passes sweet-flavoured pure through

;

filter

our (Soma) devoted to the gods

on the pitcher.
to obtain the friendship of the

Indu coming

gods flows in a thousand streams for (their) exhilaration

;

glorified

by the

priests (he

proceeds)
for the

to his ancient station, lie proceeds to

Indra

sake of great prosperity (to the worshippers).

6.

(Soma),

when our

praise

is

offered, flow green- VargaXii.

tinted and

purified, to (bring us) riches,

exhilarating beverage animate Indra to

may thy battle. Go

Dhanvd

is

more probably the imperative of dhanv

the

pada reads dhanva.

2

Sama Veda,

1.6.

1. 5. 3.

372
in the

RIG-VEDA SAXHTTA.

same car with the gods

to (procure us) wealth

do you ever protect us with blessings.

7.
J

Eeciting sacred praise like Usaxas the praiser

(Vrishagaxa) 2 proclaims the births of the gods;

assiduous in pious observances,
of brilliant
radi-

ance, purifying (from sin), he approaches the filter

making
with
8.

a noise (as) a wild boar (makes a noise)

3

its foot.

The

Vrishagaxas

(walking
foe),

like)

swans, 4

(alarmed) at the strength (of the

to the

have repaired

house of

sacrifice, to
;

the swift-shooting foe-

despising {(Soma)

the friends sound the flute to

the praiseworthy irresistible Pavamdna.

9.

He moves

rapidly

(following)

the

path of

(him) the much-praised, (other) goers cannot overtake him

(though he

is)

moving

easily
;

sharp-

horned he displays manifold (radiance)

the

Soma

Verses 7-9 occur

1. 4. 2.

Sama Veda,
refers to

II. 4. 2.

verse 7 also ibid.

I. 6.
2

Devah more probably

Soma.

Sayana

gives anotber explanation of vardhah, " effused on

a good

padd
4

is

day (ahan) "epithet of Soma, in wbicb case for paddni and means " the abodes," i.e. " the niters."
(vara)

Sayana gives another explanation of hamsdsah, " wounded his interpretation of amdt fsatrundm baldt by the enemy " trdsitdh santahj is very improbable, the word bears its ordinary
;

meaning, "from the neighbourhood;" translate "the Vrishaganas have gone from hence to their home."

Grassmann takes

;" vrishagandh as an epithet of hamsdsah, " starke Schar bildend

Ludwig

follows Sayana.

SEVENTH ASHTAKA
appears green-tinted
at night.
1

FOURTH ADHYA'YA.

373
visible

by day, and clearly

10.
tities

The powerful, flowing Soma having quanconferring

of juice flowing down, streams forth infusing

;

strength into Indra for his exhilaration

wealth the king of strength slays the Rdkshasas and

harasses the enemy.
11.

Milked forth by the stones

with

(the

Soma

flows Varga

xm.

through the (sheep's) hair coming into contact with

the

gods)

its

sweet-flavoured

stream

the

divine exhilarating Indu desiring the friendship of

Indra flows

for the exhilaration of the deity.

12. Clothed

in

pleasant radiance suited to the

season the sportive Indu flows purified, reaching the

gods with

its

juice; the ten fingers guide

it

to the

elevated fleece.
13.
4

(Calling out for the praises like) a red bull

bellowing after the kine, the

Soma goes with

(his voice) is

a roar

through heaven and earth

heard as

Sayana explains
;

this to

mean the Soma

is

not visible in the

daylight

the word rijra, which he interprets straight-going

i.e.

(riju-gdm'i),

clearly visible, (vispashtah)

means properly " red"

or " brown."
2

Verses 10 to 12 occur

Sam a Veda,

II. 3. 2.

20; verse 10 also

ibid. I. 6. 1. 5. 8.
3

Benfey's " Stier-gemeltke" (bull-milked)

is

a curious printer's

error.
4

Verses 13 to 15 occur Sanaa Veda II.

2. 1. 11,

with the 2nd

person instead of the 3rd.

374

KIG-VEDA SANHITiC.

the voice of Indra, manifesting (himself) he raises

this voice.

14. Pleasant

to the

taste,

dripping with

milk

thou flowest pouring forth the sweet-flavoured juice.

Soma, when purified and sprinkled, thou flowest for

Indra in a continuous stream.

15.

Thus

flow, the exhilarator,

for

Indra's ex-

hilaration

bowing down the rain-holder with (thy)

Soma, sprinkled (into the

weapons, assuming a brilliant colour, desirous of our

cattle, flow,
filter).

VargaXiv.

16. Gratified (with our praises), Indu, flow into

the large (vessel),

granting us riches coming by

;

holy paths and easily acquired

beating

down

the

Rdkshasas on every side as with a club, flow in a

stream upon the elevated
17.
fleece.

Send us rain from heaven,

flow,
2

quick-falling,

1 food-giving, giving health to our home, promptly

munificent

Indu, seeking these lower winds

thy kinsmen

as (one seeking his) beloved infants.

18. (Soma)

when

filtered

loose
;

(me) bound (by

sin) as (one looseth) a

knot

(grant me) a straight

path and strength.

like

Thou, green-tinted, neighest

loose
:

horse (when thou art) let

proceed

Sayana interprets samgayhli

as sukhasya nivdsabhutdm, " in-

habiting happiness."

Because Indra and the winds are in the relation of praised and praiser. Sayana interprets imdn vdyun as " us approaching
2

thee," asmdn

twdm

abhigachchhatah.

SEVENTH ASHTAKA
divine (Soma)

FOURTH ADHYAYA.

375

who

art friendly to

man, and hast

a dwelling.
19. Indu,

who

art adequate for exhilaration flow

in a stream to the elevated fleece at the sacrifice

thousand-streaming,

fragrant,

irresistible,

flow for

the acquisition of food in the combat.

20. These brilliant
let loose in battle

Soma

juices flow like horses

reins,

without

without chariots,

unharnessed
21. So,

approach them, ye gods, to drink.

our sacrifice pour the water VargaXV.
;

Indu, at

from the firmament into the vessels

may Soma

bestow upon us desirable riches in abundance with

male offspring and strength.

22.
1

When
him
2

the praise of the zealous worshipper

as that of a noisy (crowd) in front

sanctifies

(praises) a distinguished (prince) for the support

(he affords)

then the cows come to the excellent

all,

exhilarating Indu, the lord (of

pitcher, eager to gratify

abiding) in the

him (with
of

their milk).
givers,

23.

The

divine

benefactor

pouring

(boons) on givers, the intelligent (Soma) distils his

true beverage for true (Indea)
is
;

the radiant (Soma)

entirely restrained

the upholder of strength, he

fingers.

is

by the ten

Sama Veda,
it

I. 6. 1. 5. 5.

Sayana takes dharmani

as the reason [nimittd) of the praise,

and explains

as " the duty of acquisition

and preservation

(or

the duty of securing property)," yogakshema-vishayaiHi karma.

The

whole of

his interpretation of this half line is

extremely laboured.

376
24. Purified

RIG -VEDA SAXHITi.

by the

filters

the observer of man,

the sovereign of both gods and mortals, the lord of

abundant wealth (Soma),

is

twofold

Indu bears

the auspicious collected water.

25.

Hasten (Soma)
like

to
for
;

give food to Indra and

(the

Yayu

horse,

sake of

giving us)

food, to acquire wealth

give us abundant thousand-

fold food

Soma, when

filtered,

become the dispenser

of riches.
Varga xvi.

26.

May

the

Soma

juices

which are gratifying

(into

to

the

gods

when poured around

to

the vessels)

bring us a dwelling and male offspring

(the juices)
gods),
2

endeavouring
desired

gain the favour

(of the

by

all

offering (to the gods) in

heaven

like

the ministrant priests, most exhilarating.

27. Divine Soma,

who

art

the beverage of the

gods, flow at the sacrifice for (their) abundant food

urged on (by thee)

(foes) in battle
;

may we overcome even mighty

heaven and

purified do thou render

earth happy abodes (for us).

28.
horse,

Yoked by

the priests, thou neighest like a

lion,

(thou art) terrible as a

;

swifter than

thought

Indu, pour happiness upon us by those

which are the most direct of the paths leading

hither ward.
29.

Thy hundred

streams

manifested

for

the

i.e.

abides amongst both gods and men.

Sayana does not explain dijajyavah sumatim viiwavdrdh.

SEVENTH ASHTAEA
gods are loose
(streams)
; ;

FOURTH
upon

ADHYA*YA.

377

the sages cleanse those thousand

pour

wealth

us,

Indtj,

from
riches.

heaven
30.

thon art the precursor of abundant

As

the rays of the days of the sun are let

loose (so are the streams of the

Soma)

a prudent

king does not abandon his friend; as a son persevering in pious acts (wins) his father's (safety),

do

thou pour upon

this

people

immunity from

defeat.

31.

Thy

exhilarating streams are let loose

when

vargaxvu.

thou passest purified through the woollen fleece

Pavamdna, thou

flowest to the supporting (milk)

of the kine, as soon as generated thou fillest the

sun with thy radiance.

32.
of the

(The Soma)
sacrifice
; ;

cries repeatedly

upon the path

thou shinest (being) the abode of

exhilaration thou flowest

immortality
for

possessing

Ixdra, sending forth thy voice with the praises

of the sages.

33. Soma,

lookest

who art celestial, well-winged, thou down from heaven, pouring forth thy
2
;

streams by the pious rite at the sacrifice

enter into the
pitcher the receptacle of the

Ixdu,

Soma

crying aloud approach the sun's rays.

34.
3

The bearer

(of

the oblation) utters the three

SamaVeda,

I. 6. 1. 5. 2.

Sayana takes ava chahshi

Verses 34 to 36 occur

as imperative.
II. 2. 2. 10
;

Sama Veda,

verse 34 also

ibid. I. 6. 1. 4. 3.

378
praises, the
sacrifice
;

RIG- VEDA SANHITi.

thought of

Brahma

that sustains the

the kine come to

the

cowherd asking

(to

be milked), the praisers proceed to the Soma

with eagerness.
35.

The milch kine

(are) longing for the

Soma

wise

men

(are)

inquiring for
is

him with
trishtubh

praises

Soma being
milk),

effused

purified blended (with the

our adorations in the

metre are

united in the Soma.

Varga

xvni.

36.

Thus poured around

2

(into the vessels),

Soma,

do thou when purified flow for our welfare, enter

with a great noise

3

into Indra,

foster
us.

our praise,

generate abundant knowledge in

37.

The

vigilant

Soma,

the

knower

of

true

praises,

being purified, has sat down in the vessels

(the
handed.
38.

Soma)

whom

the

Adhwaryus touch, comsacrifice, auspicious-

bined, emulous, leaders of the

The

purified

(Soma) approaches (Txdea) as

fills

the year (approaches) the sun, he

both heaven

and earth (with his radiance), he opens (the darkness with his light):

may

he, the beloved (Soma),

for (our) preservation,

whose beloved (streams) are

1

Sdyana explains the bearer of the oblation

as the worshipper,
;

the three texts as the Rich, Yajush and

Sdman
Soma

brahmanah means
line

"the supreme"
with him.
2 3

(parivridhast/a)

Soma.

In the next
to

he

explains that the kine come to the

mix

their milk

The Sanaa Veda

reads madena for ravena.

Verses 37 to 39 occur

Sama Veda,

II. 6. 1. 4.

SEVENTH ASHTAKA FOURTH ADHYiYA.

bestow upon us wealth like (wages given)
labourer.
39.

379
to

May Soma

the

augmenter (of the gods),

through

self- augmenting,

being purified, the showerer (of

benefits), protect us

by

his radiance

whom

our forefathers,
of
all

tracing

the footmarks,

cognizant

things, stole the cattle from the rock. 1

2

40.

The ocean, the royal (Soma), generating

the water
traverses

progeny in the outstretched (firmament, the) supporter of

the universe

the

showerer (of

benefits)

the

brilliant

Soma when

effused increases abundantly in the elevated woollen

filter.

41.

The mighty Soma has achieved

that,

this

mighty

Varga xix.

(work)

being the germ of the waters, he has

;

nourished the gods

to

purified he has given strength

Indra

Indu has generated the light in the sun.

42. Exhilarate

Vayu

for

(our) food and wealth,

exhilarate
filtered
;

Mitra and Varuna as soon as thou art exhilarate the company of the Maruts,
exhilarate heaven and earth,

exhilarate the gods,

divine Soma.
43.

Flow thou who

art straightgoing, the slayer

The verb ush according

to

Sayana has here the meaning of

mushnan
is

the verb mush or the

construction
(i.e.
2

in

elided.

The

literal

is

"

stole

(ransacked)

the

rock with regard

ishnan.
1
;

to

for) the cattle."

The Sama Veda has

Verses 40 to 42 occur

Sama Veda,

II. 5. 2.

verse 40 also

ibid. I. 6. 1. 4. 7.

380
of

RIG-VEDA SAXHITX.
the

crooked-goer,

driving

away

disease

and

enemies; mixing thy juice with the juice of the

kine (thou goest to the cups):
(friend),

(thou art) Ixdra's

we

(are) thy friends.

distilling

44.

Pour forth a fountain of wealth

pour

sweet juice,

upon us male

offspring

and
puri-

riches; flow sweet for Ixdra,

fied
;

Ixdtj,

when

and pour riches upon us from the firmament.

45.

The Soma

effused in a stream,

going like a
a descent
;

horse, flows powerful like a river

down

purified

he alights on the wooden abode

Indu

mixes with the milk and curds, (mixes) with the

water.
Varga

xx.

46.

The flowing sagacious Soma

Ixdra, for thee,
car-borne,

flows into the

cups,

who

longest (for him)

all-

seeing,

of

adequate vigour,

who has

been sent forth

(worshippers).
47.

like the

wish of the god-desiring

Flowing with
of the

(his) ancient food,

enveloping

the

forms

earth,

covering

the
1

house

of

sacrifice

which has a threefold protection,

(placed)

in

the

waters he advances, calling aloud at the

oblations like a ministrant priest. 48.

filtered

Divine
(at)

Soma,

who

art

car-borne,

being

our

(sacrifice), flow

quickly into the

the
waters,
full

cups

most sweet-flavoured
and

in

It protects against cold

rain.

Sayana here (as frequently elsewhere) explains chamvoh as

;

adhishavanaphalakayoh

he also takes

apm

with parisrava.

SEVENTH ASHTAKA

FOURTH ADHYAYA.
stimulator of

381
all,

of madhu, offered at the sacrifice,

who
to)

like a

god

art the object of true praise.

49.

^eing

eulogized, hasten to Vaytj, for (him

purified,

drink;
;

being

hasten to

Mitra and
is

Varuna

(hasten) to the leader,

who

quick as

thought, mounted on a car, to Indra, the showerer,

the wielder of the thunderbolt.
50. Bring us

handsome garments, bring

;

us,

when

thou art purified, cows easily milked

bring for our

maintenance gratifying gold

horses
fit

divine Soma, bring us

for chariots.

51. Bring

us

celestial

treasures,

bring us allvargaxxi.
;

earthly (treasures)
(the ability)

when thou

art purified

bring us

whereby we may acquire

this filtered stream

riches,

make

our sacred prayer (sweet) as Jamadagni.

52.
2

With
;

pour on us those

treasures

do thou, Indit, advance to the brown 3

water

at this rite

may

the sun, rapid as the wind,

may (Indra) the object of many sacrifices son to me approaching (the Soma).

grant a

Verses 49 to 51 occur

Verses 52 to 54 occur

Sama Veda, II. 6. Sama Veda, II.

as

2. 18. 4.

1.21; verse 52

also ibid. I. 6. 15. 9.

3

Sayana

explains
(?)

mumschatwe

manyamdndm
Perhaps

chdtahe

we ought to read manyamdndm chetake " who is mindful of those who are respectful," or manyamdndm chetalca abhimanyamdndm vdchdtalce.
those
are respectful."

" scaring away

who

See Sayana on VII. 44. " the illuminator of

all

3.

The word badhrah

is

explained as

or the root of all

the sun."

382
53.

RIG-VEDA SANHITA\

And

flow

with this

filtered

stream at the
;

renowned
(the

station of thee

who

art

worthy of renown

Soma) the destroyer

(for us)

of enemies has

shaken

down

sixty thousand treasures for victory

as (one shakes) a tree

whose
acts,

fruit is ripe.

54. These

two great
they

the raining (of arrows)

are the givers of

and the humiliation

happiness
;

(of foes),

are

deadly either in a fight on

l

horseback or in a hand to hand fight

the foes to sleep and driven them

he has put
;

away

do thou

(Soma) drive away the enemies and unbelievers. 2

55.

Thou

readiest the three outstretched

(filter)
3

filters,

thou hastenest to the one thou art

being purified
gifts,

Bhaga, thou

art

the donor of

thou

Indu
Vargaxxn.

art

more

affluent than the affluent.

56. This all-knowing sage Soma, the sovereign of

the whole world, flows forth

distilling his drops at

the

sacrifices,

Indu passes through the sheep's hair

on both
57.

sides.

The

adorable, unassailable (deities) sip the

hail
it

Soma juice, they

at its station like worshippers

greedy (of wealth);

the skilful priests send forth

Mdmschatwe

is

here explained as

"a

horse,"

i.e.

a battle

fought with horses,

is

and

is

derived from makshu charati; prisane

explained as bdhuyuddhe, an arm-fight (personal combat).

2

Achitah

is

explained as "those

who do

not
i.e.

make an
infidels.
is

agni-

chayanam (preparation of the sacred

3

fireplace),

The three

are the

fire,

wind and sun; the one

the woollen

filter.

SEVENTH ASHTAKA
the

FOURTH
Soma,

ADHY^YA.

383

Soma with

their ten fingers, they anoint its

body with the

58.

fluid of the waters.

May we

ever,

with

thee

who

art

purified, (as our ally)

so

win much wealth

in battle

may Mitra,

Vartjna, Aditi, Sindhtj, heaven and

earth enrich us.

(XCVIII.)

Sukta

II.

The Rishis
Bjjiswax

are

Ambarisha the son of the Raja Vkishagir and

of

son

the

Rishi

Bha.radwaja

the

metre

is

Anushtulh, except of the eleventh verse, which

1.

is Briliat'i.

'Bring

us,

Indu, strength bestowing riches,

far-celebrated

Varga xxiii.

desired

by many, supporting many,

(foes).

and overcoming mighty

2.

When
2
;

effused the

Soma

juice

flows to
is

the

woollen
in mail

(filter) as (a

warrior) in a chariot

covered

fitted

into

the wooden (cask), hurrying

forth, it flows in streams.

3.
3

The Soma

juice being effused flows through

;

the fleece diffusing exhilaration

who, being exalted

goes to the sacrifice in a stream desiring the milk

and curds as (he goes

radiance.
4.

to

the

firmament) with

For thou, divine Indu, grantest riches to every

Sama Yeda,
Brunei
is

I. 6. 2.

1. 5,

and

II. 5.

1.

16. 1.

taken hy Sayana with hiyanah {tena puri/amdnah),

all

and hitah

is

explained as " sent forth on

sides " or "praised

hy the worshippers."
3

Sama Veda,

II. 5. 1. 16. 3.

384
l

rig-veda sanhita.

man who offers libations, thousand-fold and hundredfold treasure.

5.
2

Slayer of enemies,
be)

may we be thy
(Soma),

(people);

Vasu, (may we
coveted wealth
;

extremely

near thy much-

irresistible

may we be
stones,

near happiness.
VargaXXiv.
G.
3

Whom,

celebrated, expressed
all)

by the

dear to Indra, beloved (by

moving

in streams,

the twice five sister (fingers) bathe (in the sacred

waters)
7.
4

Him, coveted (by

all),

green-tinted, brown,

they purify with the

filter;

who goes

to

all

the

gods with (his) exhilaration.

8.

For

}'Ou

by

his protection

have drunk the

strengthening (juice of that Soma) who, beloved (by

all) like

the sun, has bestowed abundant food upon

his worshippers.
9.

Divine
the

heaven
juice
in

and earth
is

the progeny

of

Manu,

Soma

generated at your

sacrifices,
;

radiant,

abiding

the

grinding

stones

(the

priests) bruise

him
art

at the

loud-sounding ceremony.
forth,

10.

Thou

poured

Soma, for Indra,

Sayana explains

sasivate as "

numerous

as being possessed of

children, etc."
2
3

Sama Veda, Sama Veda, Sama Veda, Sama Veda,

II. 5. 1. 16. 2. II. 5. 2. 18. 2.

I.

6. 2.

18

II. 5. 2. 18.

II. 8. 2. 8. 3.

II. 5. 2. 18. 3,

and

8. 2. 8. 1,

with virdija

for

devdya.

SEVENTH ASHTAKA
the
slayer
of the

FOURTH
who
sits

ADHY^YA.
;

385
for

Vritra,

to drink

and
the

the
of

munificent worshipper

in

halls

sacrifice (to give oblations) to the god.

11.

Those ancient Soma juices flow into the

filter

at the dawns, driving

away

in the

early

morning

the concealed and ignorant thieves.

'May you and we, intelligent friends, eat the bright Soma fragrant and invigorating, may we
12.

obtain food and dwellings.

Sukta III. (XCIX.)

The

JRishi's

are the

two Rebhasunus 2 of the family of Kasyapa

1 is

the metre of verse

1.
3

Brihati, of the rest Aniishtubh.

They

stretch the

bow
;

of

manhood
filter
4

for

thevargaxxv.

beloved courageous (Soma)

to

(the priests) wishing

for

worship

spread out

the white

the

mighty (Soma)
2.
5

in the presence of the sage (deities).

Consecrated at the end

into the viands,

of the night (the

6

Soma) plunges

when

the fingers

of the worshipper press out the green-tinted (juice)

to go (to the vessels).
3.
7

We

purify the juice of that

Soma which

is

Sama Veda, II. 8. 2. 8. 2. Not "Rebha and Sunu." The word Rebhasunu means "son
cf.

of

Rebha,"
3

our "Johnson " " Williamson,"

I. 6. 2.
is
I.

etc.

Sama Veda, Sama Veda,

Sama Veda,
VOL. V.

7.

Nirnijam vayanti

probably "they weave a garment."

II. 8. 1. 6. 1,

with gdhase.

Benfey, " tauchst in die Opferspeisen."

II. 8. 1. 6. 2.

2 C

38

RIG- VEDA SANHITA*.

fit

exhilarating and

for

Indra's drinking; which

the approaching

worshippers both

now and
Soma

of old

take up in their mouths.

4.
2

They

celebrate the purified

juice with

an ancient

hymn

of praise,

and the fingers exercising

their pressure
for the gods.
5.
all

are

able (to prepare the oblation)

Him

sprinkled (with water) the supporter (of

filter
;

things) they purify in the woollen

3

the

wise (worshippers) instruct

him

as

a messenger

to proclaim (their prayers) beforehand (to the gods).

Vargaxxvi.

6.

The most

exhilarating Soma, being purified,

alights

on the vessels;

putting his

seed (in the

vessels) as in a heifer, the protector of the rite is

worshipped.
7.

Effused for the gods, the

skilful

by the

(priests)

God Soma is cleansed when he is recognized

(of riches),

amongst these (people) as the giver

plunges into the mighty waters.
8.

he

When

effused,

Ixdu, and

collected
;

by the

priests,

thou art guided

to the filter

thou alightest

on the cups for Indra, exciting exceeding exhilaration.

In addition

to this fanciful interpretation of gdvah,

Sayana

gives another,
eating
it

"which

the

cows take up

in their

mouths,"

in the

form of grass.
to surayah.
8. 1. 6. 3.

Ludwig

takes picrd to refer to

gdvah, and
2

nunam Sama Veda, II.

Sayana explains

sdsate as

"they

desire

him."

SEVENTH ASHTAKA

FOURTH
(C.)
;

ADHYAYA.

387

SuKTA IV.

The
1.

Rishis as before

metre Anushtuhh.
to

'The innocent waters repair

all),

Soma dear
its life.

to Vargaxxvn.

Indea and beloved (of

2.

as the maternal kine lick

the new-born calf at the beginning of

Indu Soma, when

;

purified bring us the riches

all

of both worlds

thou fosterest

treasures in the

house of the donor (of the

3.

libation).
is

Let loose thy stream which

;

as rapid as
;

thought

as

the

cloud (let loose) the rain

thou

Soma
4.

fosterest terrestrial

and

celestial treasures.

Thy stream when

thou

art effused,

swift -

flowing, bountiful, rushes through the sheep's hair

like the horse of a victorious (hero).
5.

Sage Soma flow in a stream

for our enlighten-

ment and invigoration, poured Mitea and Vaeuna to drink.

6.
2

forth

for

Indea,

Flow, Soma,

who
for

art the giver of food in a

to

xxvfii.

stream,

when

effused,

the

filter;

(flow)

Soma

who
7.

art

most sweet

Indra, for Vishnu, for the

gods.
3

the green-tinted,

The innocent maternal (waters) caress thee, upon the filter, Pavamana, at

the sacrifice, as milch kine caress their new-born

calf.

Sama Veda, Sama Veda,

I. 6. 2. 1. 6.

3
3

II. 3. 2. 19. 1,
II. 3. 2. 19. 2.

with vaja&ataye.

Sama Veda,

388
8.

RIG -VEDA SANHITi.

Pavamana, thou
at the

traverses! the vast firmament

with various rays, hastening on thou dispellest

all

Rdkshasas
9.
2

house

of the donor (of the libation).

rites,

Observer of manifold
;

thou supportest
art

both heaven and earth

Pavamana, (who

endowed) with greatness, thou puttest on thy coat

of mail.

ADHYAYA

V.

MANDALA
ANUVAKA
The
deity
is

IX.
VI.

Continued.
Continued.

SlJKTA V. (CI.)

Pavamana Soma

the

Rishi of the

first

tricha

(triplet) is

son of

Andhigu son of S'yavasya, the Raja Nahusha, of the third

of the second

Yayati

the Rdjarshi Nahtjsha

the son of Mantj, of the fourth

Manu

the son of the Raja

Sajivabana, of the last four verses

of

Prajapati sou of Vach or

is

Yiswahitra;

the

metre of the 2ud and 3rd verses

Gdyatri, of the rest Anushtubh.

Vargai.

1-

For ( tne drinking

of) the effused exhilarating

(juice) of the

Soma who has placed

victory before

4 you, do you friends destroy the long-tongued dog.

S'ravah meaning sravaniyam,

sc.

antarihsham.

2
3

Sama Yeda,
Verses
1

II. 2. 2. 19. 3.

to 3 occur

with variations, Sama Yeda, II.

1.

1.

18

verse
4

1 also, ibid. I. 6. 2. 1. 1.

i.e.

prevent the dogs or Rdkshasas from lapping the Soma.

SEVENTH ASHTAKA
2.

FIFTH

ADHYiCYA.

389

The Indu good

for

sacred rites which

when

effused flows forth in a purifying stream, (swift) as

a horse:
3.

the
all

Him,
with

Soma, unassailable,

adorable,

the

priests,

comprehending

intelligence, express

with the stones.

4.

^he

sweet-flavoured exhilarating

Soma

juices

effused (and) filtered flow for

Indra; do you, ex-

hilarating (juices), proceed to the gods.

5.

forth

The devout (worshippers) say " Indu for Ixdra:" the lord of speech (Soma)
all

flows
sove-

reign of
6.

by

his

might desires (our) worship.

ocean,

The thousand-streamed

Soma

the stimu- Varga

II.

lator of praise, the lord of riches, the friend of

Indra
the

flows day by day.

7.
2

This

Soma being

purified

hastens
to

(to

pitcher)

fostering,

wealth- giving,

be enjoyed

(by

all);

the

lord of all beings, he has illuminated

both heaven and earth.

8.

The
for

affectionate
his

emulous

cows

celebrate

(Soma)

exhilaration;
(for

the brilliant filtered

(Soma) juices make paths

9.

themselves to flow).
that celebrated

Bring

to us, filtered (Soma),

is

(liquor)

which

most potent, which (waits) upon

Verses 4 to 6 occur Sanaa Veda, II.

2.

2.

15

verse 4 also

ibid. I. 6. 2. 1. 3.
2

Verses 7 to 9 occur

Sama Veda,

II. 2. 1. 16

Terse 7 also

ibid. I. 6. 2. 1. 2.
3

Or "voices of praise."

390

RIG- VEDA SANHTli.

the five orders of beings and by which

we may
know-

obtain riches.
10.
lr

The

brilliant

Soma

juices flow for us

ing the right

sinless,
Varga in.

path, friendly (to the gods), effused,

contemplative, all-knowing.

11. Effused

by the
2

stones,

recognized upon the

cowhide, acquirers of wealth they bestow food upon

us from

all sides.

12. These filtered

Soma

juices intelligent

mixed

with curds swift-moving firm in the water (are)

brilliant as suns.
3

13.

Let no mortal

hear the sound of the effused

Soma)

drive off the dog that sacrifices not as the

oft"

Bhrigus drove
14. (Soma)

Makha.
kinsman
(of

the

the

gods)

is

en-

veloped in the investing filter like a child

in the

arms of
gallant

its

protecting parents
a mistress,
like a

he hastens like a
(to

to

bridegroom

the

bride), to sit

upon

his station (the pitcher).

15.

The

green-tinted

(Soma\ the implement

of

Verses 10 to 12 occur

Sama Veda,
for us."

II. 4.

1.

20; verse 10

also ibid. I. 6. 2. 1. 4.
2
3

Lit.

"they sounded food

to 15

Verses 13

occur

Sama Veda,
i.e.

II. 6. 2. 3

verse 13 also

ibid. I. 6. 2. 1. 9,
4

and

II. 1. 2. 22. 3.

Sayana,

"No

death-giving,

rite-obstructing
;

dog,"

suggested of course by the second line of the verse

in the next line

arddhasam

may mean merely "

stingy."

Sayana' s rddhakais

harmarahitam
literally.

is

etymologically correct.

"Dog"

not meant

SEVENTH ASHTAEA.
strength, the hero,
is

FIFTH

ADHYXYA.

391
earth,

who has upheld heaven and

filter

enveloped in the
sit

like the sacrificer (in his

house) to
16.

upon

his station.

The Soma

flows

purified

by the

sheep's

hairs

crying aloud upon the cowhide the showerer

(of benefits), green-tinted

he goes

to Indra's pre-

pared

station.

Sukta VI. (OIL)

The
1.

Rislii is

Teita A'ptya

the metre

is

Ushnik.

Performing (sacred
(Soma) produces

rites)

the child of

thevargaiv.

great (waters) sending forth the lustre of the sacrifice

all

acceptable (oblations) and

(abides) in the two worlds.

When

the

Soma has taken

seven
supports

the secret station

of the grinding stones (at the sacrifice) of Trita,

then with

the

of

the

sacrifice

(the priests praise) the conciliating (Soma).

3.

(Support,

Soma,)
;

with

thy

stream

Trita's

three (oblations)
to

cause the giver of riches (Indra)

sacred
songs.

come

to

the

The

intelligent

(praiser) of this (Indra) measures out

hymns. 3

Verses

to 3 occur
1

Sama Veda,
or,

II. 3. 2. 18,

with prdnd

for
2

brand
i.e.

verse

also ibid. 6. 2. 3. 5.

With

the seven metres;

deriving sapta from srip,

"they
3

effuse the

Soma with
means

the

Yasat'ivar'i

water."

Yojanani

rather

"roads"
I.

or

"stages."

In his
is
i.e.

commentary on Rig-Veda,

18.

5,

Sayana says yojana

" a means for inducing the gods to yoke their horses," " a hymn."

392
4.
!

RIG- VEDA SANHITl.

The seven mothers

(of

instruct the

(Soma) the
for the

institutor

the

sacrifice)

when born

prosperity (of the worshippers), so

that this firm

Soma
5.

is

cognisant of riches.
universal gods, devoid of malice, assembled
his
rite,

The

together at

are

to

be envied

if

being

delighted they take pleasure (in the Soma).

Varga v.
6.

The germ which the augmenters

sacrifice

of the rite

brought forth at the

intelligent,
7.

lovely to look upon,

most adorable, desired by many.

his

He

of

own

will

approaches

the

great

united parents of the sacrifice (heaven and earth)

when
him
8.

(the priests) conducting the ceremony anoint

in

due order (with the sacred waters).

Soma, by thy act drive away with thy brilliant

3

organs the darkness from the sky, effusing into the

sacrifice

(thy juice) the lustre

of the rite.

StfKTA VII. (CHI.)

The Rishi
Varga vi.
1.
4

is

Dwita ^ptya

metre as before.

Eaise a loud voice to

purified,

Soma
by

the institutor (of

praises,

the

rite),

gratified

as

(men

pay) wages (to a labourer).

Sarna Veda,
i.e.

I. 2.

1.

1. 5.
:

the seven rivers, the Granges, ete. the next line

is is

or the seven metres.

Yat in
apodosis
3

explained as " because," and another supplied, " tasmad dhanddisamriddhir bhavati.'n
. .

Sayana here derives didhitim from dhri " the supporter of

the rite."
4

Sama Veda,

I. 6. 2. 3.

8.

SEVENTH ASHTAKA
2.

FIFTH
;

ADHYXYA.

393

Blending with the curds and milk the Soma

the green-tinted
1

rushes through the woollen fleece

Soma being purified takes up three stations. 3. The Soma sends forth (its juice) through
woollen
fleece

the

to

the

honey-dripping receptacle
(it).

the seven metres of the Rishis praise

4.

Soma, the leader of

praises, in

whom

all

the

gods are comprehended, unassailable, green-tinted

when
5.

filtered enters the cups. 3

Proceed in the same chariot with Indra to

a
priest

the celestial hosts

purified

by

priests,

immortal.
6.

Like a charger eager

for the

combat the divine

(Soma) effused for the gods hastens when purified

spreading widely into the vessels.

i.e.

the dronakalasa

("wooden cask"),

ddhavan'iya ("that

into

which the Soma may run"), and putabhrit ("holding the

filtered
2
3

Soma

").

Chamushu, see

p. 380.
etc., as

Sayana explains vdghat,

"carried by the priests,"

or "fetching wealth for the worshippers."


394
RIG-VEDA SANHITX

ANUVA'KA

VII.

ASHTAKA

VII.
V.
I.

Continued.
Continued.

ADHYAYA
SUKTA

(CIV.)
of

The Riahis

are

Parvata and Naeada sons

Kant a

or else the

two Sikhandinis the Apsarases daughters of Kasyapa

drashtrVs (seers) of this

are the

hymn.

VargaVii.

1.

Sit

down,

friends, sing to the filtered

Soma,
as

decorate

him with

offerings

to

beautify

him

(parents decorate) a child.

2.

Associate him the support of the mansion with

the maternal (waters) as the calf (with the mother) the protector of the gods, the exhilarator,

endowed

with twofold strength.

3.

Purify the bestower of strength so that he

may

make for and may

Varuna.
4.

invigoration for the banquet (of the gods)

grant

much

happiness to Mitra and to

For us do the hymns glorify thee the giver of

;

wealth

we

clothe thy form with the (products of

the) kine.
5.

Lord of our exhilaration, Indu, thou

form
;

art of
is

brilliant

be our true guide as a friend

to

a friend.
6.

Show us

(thine) ancient (friendship)

(drive

Verses

to

3 occur

Sama Veda,

II. 4. 2.

9; verse

also

ibid. I. 6. 2. 3. 3.

SEVENTH ASHTAKA
off) the voracious

FIFTH ADHY^YA.

395

Edkshasa, the impious, the double

sin.

dealer

drive away our

are

SlJKTA II. (CV.)

The Rishis
1.

Parvata and Narada

friends,

the metre as before.

^ymn,

the

Soma

purified for

the
obla-

Varga

vin.

exhilaration (of the gods), gratify

tions

him with

and praises

as

(men

gratify) a child (with

ornaments).
2.

Indu being sent

(is

forth is sprinkled (with the

its

waters) as a calf

nourished) by

mother

the
by
;

protector of the deities, the exhilarator, graced

praises.
3.

This (Soma)

is

an instrument for invigoration

he

(is

useful) for speed (and) for the banquet of thy

is

gods; he
4.
2

effused most sweet flavoured for the gods.

Powerful Indu who art effused, pour upon us

;

(wealth) comprising cattle and horses

mix

the

pure juice with the curds and milk.

5.

Lord of our bay-coloured

(cattle),

Indu,
art

who

hast a most brilliant form, do thou

who

kind to

the priests be for a light to us as a friend (gives

light) to a friend.
6.

Do thou (show)

us

thy ancient (friendship),

;

drive

away the impious voracious (Rdkshasa)

Indu

Verses

to

occur

Sama Veda,

II.

4.

1.

19;

verse

also ibid. I. 6. 2. 3. 4.
2

Verses 4 to 6 occur

ibid. I. 6. 2. 3. 9.

Sama Veda, II. 7. 3. 20 The Sama Veda reads dhdraya

verse 4 also

for didharam.

396

RIG- VEDA SANHITA*.

art victorious

who

overcome those who oppress

us,

(drive) off the double-dealing (Bdkshasa).

SlJKTA III. (CVI.)

The

Ritiki of the first triplet is

Agui the son of Chakshxjsh, of

the second triplet Chakshtjsh the son of Maxp, of the third

Maxu

the son of Apsu, of the rest Agxi the son of

Chakshush

the metre as before.

Vargaix.

1.

^lay

these effused green-tinted

Soma

juices

quickly generated all-knowing proceed to Ixdra the

showerer (of benefits).

2.

This effused
2

Soma adorable

for battle, is filtered

for

Ixdra;
is

as he
3.

Soma thinks of the known (in the world).

victorious (Ixdra)

In the Soma's exhilaration

may Ixdra
all)

seize

hold of wealth to be enjoyed (by

the Vritra in the waters 3

and conquering

may he

wield the thunder-

bolt the showerer (of blessings).

4.
4

Flow Soma who

for

art vigilant;
brilliant

Ixdu spread
all-

around

Ixdra; bring

overpowering

obtaining (strength).
5.

Pour

forth for

Ixdra the exhilarating

(juice)

Verses

to

3 occur

Sama Veda,

II. 1. 1. 17; verse

also

ibid. I. 6. 2. 3. 1.
2

Rather "this munificent effused Soma

is

filtered for Indra's

sustenance," in&raya lhardya a gerundial construction.

3

" Conquering the

Vritra for the sake of the waters," or

" conquering Ahi in the firmament."

4

Sama Veda,

I. 6. 2. 3. 2.

SEVENTH ASHTAKA
showering
(benefits),

FIFTH

ADHYIyA.

397

thou who art very beautiful,

who
6.

hast

many

paths, the finder of the (right) path,

all).

the observer (of

Thou who

art the best finder of paths for us, VargaX.

for

the

sweetest beverage

the

gods,

come by a

thousand paths crying aloud.

7.
J

Flow, Indu, in thy strength with thy streams

for the

banquet of the gods;

sit

down, Soma, who

art sweet-flavoured, in our pitcher.

8.

Thy

drops, going to the water,

;

have exalted

Indra

to exhilaration

the gods have quaffed thee,

the delighter, for immortality.

9.

Bring us wealth, bright Soma juices

effused,

filtered, filling

the sky with rain, shedding water

all

(upon the earth), acquiring

10.
2

things.

Soma being

filtered flows in a

stream through
filtered in

the woollen fleece, crying aloud

when

advance of the voice (of

praise).

They powerful Soma

11.

send

forth

with
in

their

fingers 3

theVargaXl.

sporting
;

the

water,

passing

through the

fleece

praises celebrate

him abiding
he

in the three receptacles.

12. Desiring (to give

the worshipper) food

has been

let loose into

the pitchers like a charger

Verses 7 to 9 occur

Sama Yeda,

II. 5. 2. 17; verse

7 also

ibid. I. 6. 2. 3. 6.
2

Verses 10 to 12 occur Sanaa Veda, II.

I. 6. 2. 3. 7.

3.

1.

18; verse 10

also ibid.
3

Bh'ibih as if for dh'itibih, or "

by

their praises."

398
in

RIG -VEDA SANHITA\

battle
;

being

filtered,

raising

a cry he

flows

(into the vessels).

13.

The

delightful green-tinted (juice) flows with

;

rapidity into the crooked (pitchers)

bringing the

worshippers food and male offspring.

14.
2

Devoted

to the

gods flow with that (stream);

(thy) streams of exhilarating liquor are let loose

with a roar thou passest through the

directions.

filter in all

Sukta IV. (CVII.)

The

Rishis are the " Seven Rishis "

Bharadwaja, Kastapa,

etc.;

verses 3 and 16 are

Bwipadd Virdj
rest

(containing 20 syllables);

verses 8-10 Brihat'i, the

Irihati alternately).

Prdgdtha [Brihati and Sato-

VargaXii.

1.

Sprinkle from hence the effused /SWa-juice

is

which
good

the best oblation (to the gods), and which,

for
;

man,

is

going into the midst of the firma-

ment
2.

(the priest) has expressed the

Soma with
art

the

stones.
4

(Soma) who art unassailable, who

most

fragrant, flow
fleece
;

around now being purified by the

being effused

we

praise thee eminent in the

5

waters mixing thee with food

of the) kine.

and the (products

2 3

Sama Veda, Sama Veda, Sama Veda,

2.

I. 6. 2. 3.

11

and

II. 1. 2. 22. 2.

II. 1. 2. 22. 1.
I. 6. 1. 3.

and
i

II. 5. 2. 12.

Yajur Veda,

XIX.
6

Sama Veda,

II. 5. 2. 12. 2.

Andhasd the Scholiast says here means saktu "

flour."

SEVENTH ASHTAKA
3.
J

FIFTH

ADHYA*YA.
so as to

399
be seen

Being effused the Indu flows

(of all)

the exhilarator of
the observer of

the gods, the agent (in

all.

holy
4.

acts),
2

Undergoing

purification thou flowest

Soma
;

in

a stream clothed in the (consecrated) waters

the

giver of wealth thou sittest on the place of sacrifice,

divine (Soma),
of gold.
5.
3

who

flowest forth,

who

art the origin

Milking
4

the exhilarating agreeable

sits

celestial

udder
of

(the

Soma)

down on

its
;

ancient place
food-giving,
flows to the

aggregation

(the

firmament)

cleansed by the priests, observant

it

commendable worshipper.
6.
5

Soma, who art purified, vigilant, agreeable

;

Var a

XIIL

(thou flowest) through the woollen fleece

intelligent,

thou art

the chief of

the Axgieasas, sprinkle

our oblation with thy exhilarating juice.

7.

Soma

flows forth

the

showerer of benefits,
JRishi,

the best of path-finders, a

sage, all dis-

criminating
the gods
sky.
;

thou art

seer,

most

devoted

to

thou hast made the sun to mount the

Sama Veda,

II. 5. 2. 12. 3.

Verses 4 and 5 occur

Sama Veda,

II. 1. 1. 9

verse 4 also

ibid. I. 6. 1. 3. 1.
3

Sayana's

optional

interpretation,

devdndm hitaramaniyah

seems to make one word devahiranyayah in the text.

4
5

i.e.

the Soma creeper. Sama Veda, I. 6. 1. 3.

9.

400

RIG- VEDA SANHITX.

8 Effused by the effusers

Soma

is

poured out
its

upon the elevated

exilarating stream.
9.

fleeces

and proceeds with

green-tinted stream, as on a mare, proceeds with

its

Soma combined with the produce

of the kine

flows with the kine into the pitcher, 2 he flows with

the milked kine;

his enjoyable juices go (to the

pitcher as waters) to the ocean,

the exhilarating

(Soma)
gods).
10.
3

is

expressed for the exhilaration (of the

Expressed by the stones, Soma, (passing)

sheep's hairs,
green-tinted, entering

through the
the cups as a
seat in the
Varga xiv.

man

(enters) a city, thou takest thy

(vessels).

wooden

11. Desirous of (bestowing) food, passing through

the interstices of the fleece the

Soma

is

adorned like
be rejoiced

a horse in the battle

in (by all, praised)

the

Pavamdna,

to

by the

intelligent, the sages, the

reciters of sacred songs.

12

Thou

art fed

with water, Soma, like a

;

river,

for the

banquet of the gods

with the juice of thy

Verses 8 and 9 occur

Sama Veda,
or
in

II. 3. 2. 12

verse 8 also

ibid. I. 6. 1. 3. 5.
2

Anupe

on the bank,

a watery

low-lying place

{nimne
3

dese).

Verses 10 and 11 occur

Sama Veda, Sama Veda,

II. 8. 2. 12

verse 10

also ibid. I. 6. 1. 3. 3.
4

Verses 12 and 13 occur

ibid. I. 6. 1. 3. 4.

II. 1. 2. 20.

verse

12 also


SEVENTH ASHTAKA

FIFTH

ADHY^YA.

401

filament thou goest to the honey-dropping receptacle,

exhilarating, vigilant.
13. Agreeable affectionate like a son about to be

decorated, the

Soma

is

clad in a shining robe

!
;

they

send him with their arms into the streams as active

(warriors send their) chariot into (battle).
14.
2

The

swift

Somas send

forth their inebriating

juice

upon the uplifted

(filter)

of the

firmament,

intelligent, exhilarating, all-acquiring.

] 5.

The divine royal (Soma) vast and

purification
;

true,

under-

going
stream
for the

traverses

the

firmament in a

vast and true, being sent forth he flows

support of Mitra and Varuna.

16. Regulated

by the

priests, the divine royal

Soma,

Varga xv.

agreeable, intelligent, abiding in the firmament

17.
4

Exhilarating, flows,

when
;

effused, for

Indra

attended

by the Maruts
;

thousand-streamed he
cleanse him.

passes through the fleece

men
5

18. Purified in the cups,

exciting laudation, the

;

sage

Soma

rejoices

amongst the gods

clothed with
is

the waters sitting in the wooden bowls, he

sur-

rounded with the curds and milk.

i.e.

the

filter.

Verses 14 to 16 occur

Sama Veda
refers

II. 2. 2. 9

verse 14 also

ibid. I. 6. 1. 3. 8.
3

In both

lines

Sayana

ribam

brihat

to

the

Soma

(atyantam satyabhutah).
4

Sama Veda, I. 6. 1. 3. 10. Chamu for chamushu; Sayana

VOL. V.

"effused on the planks."

2d

402

RIG-VEDA SANHITA*.
Indtj Soma, I have reassail

19. *In thy friendship,

joiced

day by day;
(

many (Bdkshasas)
;

me,

tawny-coloured

Soma)

overcome these who sur-

round me.
20.
2

I (delight) in

thy presence, tawny-coloured

Soma, both day and night, for the sake of thy

friendship

may we

soar like birds far

beyond the

sun
Vargaxvi.

blazing with thy light.

4

21.

Fair-fingered
a

(Soma) being cleansed thou

utterest

sound in the pitcher; thou bringest,

Pavamana, ample golden-hued much-coveted wealth.

22.

The showerer

of benefits, cleansed

and

filtered

in the woollen fleece, thou criest aloud in the water

Soma Pavamana, mixed with the curds and

23.
5

milk,

thou goest to the prepared (station) of the gods.

Flow, Soma, to
;

all

praises to procure food

(for us)

thou, the exhilarator of the gods, art the

chief supporter of the firmament.

24.

Flow

quickly, Soma,

with thy supports,

worlds
;

to

the

terrestrial

and

celestial^

the

sages

Sama Veda, Sama Veda,

I. 6.

1. 3. 1.

6; II.
11. 2,

3.

1.

11. 1.
for

II. 3.

with tavdham

utdham, and

duhdnah
3

for salchydya.

explains suryam as meaning the

distant sun."
4

Sayana makes par ah an adjective agreeing with suryam, and Soma " may we fly to thee, the
22 occur Sama Veda,
1. 3. 7.

Verses 21 and
;

II.

4.

1.

12,

with

variations
5

verse 21 also ibid. I. 6.

I. 6.

Sama Veda,

1.3. 11

with several variations.

SEVENTH ASHTAKA
express thee radiant,

FIFTH

ADHYAYA.
all,

403

observer of

with praises

and with their

25.
filter
lr

fingers.

Thy
a

purified juices are let flow through the

in

stream accompanied

by the Maruts,

2 exhilarating, pleasing Indra, swift-moving, bringing

praise 26.

and

food.

Indu clothed with

to

waters

effused

by the

worshippers rushes
light,

the

receptacle,

generating

identifying

its

form with the (products of

(our) praises.

the) kine, he covets

now

Stota Y. (CVIII.)

The Rishi
the

of verses

and 2

is

Gattetviti the son of S'akti

;

of

third S'akti the

son of Yasishtha
;

of the 4th

and 5th

I/eu of the race of Angieas

the son of

of the 6th and 7th

Ruiswan

Bhaeadvaja

of the 8th and 9th U'rdhasadman of

the race of Angieas; of the

of the race of

10th and 11th Kettayasas also 12th and

13th the rdjarshi
is

Angieas;

of the

Rinanchaya:
Prdgdtha,
i.e.

of the rest

S'akti.

The metre

Kdkulha
except

Kalubli
is

and Satobrihati alternately,

verse 13, which

1.
3

Gdyatri Tavamadhyd.

Soma,

who
the

art

most sweet-flavoured,
flow
for

most
the

varga

xvn.

intelligent,

exhilarator,

Indra,

great, the
2.

most

brilliant, the exhilarator.

By

drinking

whom

the

showerer

Indra

is

invigorated, by drinking thee

who

art the beholder

2
3

Sama Yeda, I. 6. 1. 3. 12. Rayah "horses," Sayana gantdrah. Yerses 1 and 2 occur Sama Yeda, II.

1.

1.

16; verse

also

ibid. I. 6. 2. 4. 1.


404
RIG-VEDA SANHITA.

of everything, the intelligent (Indra) reaches the

viands (of the enemy) as a horse (reaches) the battle.

3.
:

For thou, Pavamana, who

art

most

brilliant,

quickly shoutest to the races of the gods for (the sake of their) immortality:
4.

the offerer

(Thou) through

whom Dadhyanch
(the

of the nine days' rite opened (the cave), through

whom
through

the

rishis

recovered
the

stolen

cows),

whom under

protection of the gods

the worshippers

obtained

the

sustenance

of

the

delicious (ambrosial) water

5.
2

This (Soma)

when

effused flows most exhilar-

ating through the woollen fleece, sporting like a

wave
Varga

of water.
3

xvni.

6.

Thou who by thy might

extricated from the

rock the quick-moving kine abiding in the waters,

thou hast spread out a pasturage for cattle and

horses; like a mailed (warrior) slay (the Asuras),

brave (Soma).
7.
4

Pour

forth (the Soma), sprinkle

it

round

like

a horse, adorable, dispenser of rain,

light,

dispenser of

showerer of

fluid,

swimming

in water

Verses 3 and 4 occur

Sama Veda,

II. 3.

1.

17

verse 3 also

ibid. I. 6. 2. 4. 6.
2 3

Sama Veda, Sama Veda,

his

I. 6. 2. 4. 7.
I. 6. 2. 4. 8.

Sayana interprets thus

"

Who

by
4

might cut the quick moving waters of the firmament

cattle
;

from out of the cloud, thou gettest a herd of

Verses 7 and 8 occur

and horses."
verse 7 also

Sama Veda,

II. 6. 2. 6

ibid. I. 6. 2. 4. 3.


SEVENTH ASHTAEA
8.

FIFTH ADHYA>A.

405

Thousand-streamed,

showerer
;

of

benefits,
it

augmenter of water,
for the race of the

affectionate

(pour

forth)

gods which water-born

is

fostered

by the water, the king, the god, the

9.

true, the great.

divine (Soma)

lord of viands,

who

art de-

voted to the gods, bestow upon us brilliant and

abundant food
10.

separate the mid-aerial receptacle.

Come, powerful (Soma) effused into the cups, 2

;

like a prince the sustainer of the people

pour the
;

course of the waters, the rain from heaven

plish the rites for the worshipper

accom-

who

seeks cattle.

11.

Him

have they milked from heaven, the VargaXix.

shedder of exhilarating juice the thousand-streamed,

the showerer (of benefits), bearing
12.
all

treasures.

The showerer
(his) radiance

(of benefits) is

manifested bethe darkness

getting (light) immortal, destroying

with

glorified
4
;

by the wise he has

is

assumed
5

his shining robe

the triple (oblation

supported) by his act.

13.

The Soma has been

of treasures,

effused

who
:

is

the the

bringer

the

bringer of riches,
fair

bringer of food, the bringer of

1

homes

Verses 9 and 10 occur

Sama Veda,

II. 3. 2. 17; verse 9 also

ibid. I. 6. 2. 4. 2.
2

Sayana

adhishavana-phalakayoh
3

" in

the

planks

of

the

wine-press."
4

Sama Veda,

I. 6. 2. 4. 4.

He

has blended himself with the milk,

etc., for

the sake of

being cleansed.
6

Verses 13 and 14 occur

Sama Veda,

II. 4. 1. 18

verse 13

also ibid. I. 6. 2. 4. 5.

406
14.

RIG-VEDA SANHITA\

Our (Soma) which Indra drinks, which the Maruts drink and Bhaga with Aryaman through which we propitiate Mitra and Yartjna and Indra,
;

to obtain his

powerful protection.
priests,

15.

Soma, collected by the

well-armed,
for

most exhilarating, most sweet-flavoured, flow

Indra
16.

to drink.

Soma, enter the Somadham, Indra' s heart,

as the rivers (enter) the sea agreeable to Mitra,

Yaruna and Yayu,

the chief stay of heaven.

SUKTA VI. (CIX.)

The RisMs

are the

Agnts of
:

sacrifice said

to

be the sons of

Tswara
Varga xx.
1.
l

the metre

Dwipadd
art

Virdj.

Flow,

Soma,

who

sweet-flavoured,

for

Indra, Mitra, PiIshan and Bhaga.

2.

Soma,

let

Indra and

all

the gods drink of thee

when
3.

effused for intelligence

and strength.
beverage

So do thou

who

art pure, divine, the

of

all

the gods, flow for immortality and a spacious

abode.
4.
2

Flow, Soma,

who

art

mighty, the shedder of

juice, the parent of the gods,

5.

towards

all bodies.

Soma, who art

brilliant, flow for the

gods and

(give) joy to heaven and earth and all creatures.

Verses

to 3 occur

Sama Veda, Sama Veda,

II. 6.

1.

8; verse

also

ibid. I. 5. 1. 5. 1.
2

Verses 4 to 6 occur

II. 5. 1. 17

verse 4 also

ibid. I. 5. 1. 5. 3.

SEVENTH ASHTAKA
6.

FIFTH

ADHYiCYA.

407

Thou

art the

upholder of heaven, radiant and

good to drink; flow thou who art strong, at the

truthful sacrifice.
7.
*

Do

thou,

Soma, who art possessed of food,

who
8.

hast a copious stream, flow through the great

sheep's hairs in due succession.

May

the

Soma

regulated

by

the

priests,

engendered,

purified,

exhilarating,

all-knowing,

bring us
9.

all (riches).

May
3

Indu,

purified,

extolling
all

(the

gods 2 )

bestow on us progeny and

10.

kinds of wealth.

Flow,

Soma, for intelligence, for strength,

for wealth, strong

and cleansed

like a horse

11.
for

(The

priests)
;

who
(they

press thee purify thy juice

Vargaxxr.

exhilaration
food.

purify)

the

Soma

for

abundant
12.

They
4

cleanse the new-born infant, the green-

tinted shining Soma, on the filter for the gods.

13.

The auspicious sage Indu

flows

upon the

lap of the waters for exhilaration

14.

and

for wealth.

The auspicious (Soma)

sustains Indra's body,

by which he has slain all Rdkshasas. 15. The universal gods drink of the priests, mixed with the milk and
1

it,

effused

by

curds.

Sama Veda,

I. 5. 1. 5. 10.

Say ana separates prey dm from urdnah, and interprets the

uru hirvdnah,
i.e.

latter as
3

devdn balm hirvdnah.

II. 5. 2. 19,

Verses 10-12 occur

Sama Veda,

with mahe

for

h'atwe; verse 10 also

4

ibid. I. 5. 1. 5. 4.

Sama Veda,

I. 5. 1. 5. 5.

408
16.
1

RIG-VEDA SANHITA\

Being effused

the

Soma
flows

in

thousand

streams flows through the sheep's-hair

17.

filter.

The vigorous

Soma

in

thousand

streams cleansed by the waters and mixing with

the curds and milk.
18.

Guided by the

priests

and effused with the

stones go, Soma, to Indra's belly.

19.

The vigorous thousand-streamed Soma has

filter for

been sent through the

20.

Indra.
the liquid of the

They mix

the

Soma with

sweet (milk) for Indra, the showerer (of benefits)

for his exhilaration.

21

They cleanse
Indu
is

thee readily, clothed with water,

green-tinted, for the invigoration of the gods.

22.

effused for Indra,

is

effused

down-

wards

fierce,

mixing (with the milk), 2 flowing

(into) the water.

Sukta VII. (CX.)

The Rishis

(drashtris) are the

1

two princes Teyabuna and Tkasato 3 is

dastp; the metre of verses

Anushtubh

(of the Pip'dika-

madhyd order)
Virdj.

verses 4 to 9 Xfrddhvabrihati, and of the rest

Vargaxxn.

1.

Hasten, Soma,

to

bring us sustenance; gifted

Verses 16 to 18 occur

Sama Veda,

II. 4, 2,

10,

with pra

vdjyakshdh for pra suvano akslidh.

2

Sayana prerayam "stimulating (qu. Indra)."

Verses

He

explains

tosate as kanyate (is beaten), abhishhyate (is effused).

3

to 3 occur

Sama Veda,

II.

6.

1.

7; verse

also

ibid. I. 5.

1. 5. 2.

SEVENTH ASHTAKA

FIFTH ADHY^YA.
foes

409

with endurance (attack our)

the acquitter of

our debts, thou approachest to disperse our enemies.

2.

In turn we glorify thee, Soma, when effused

(hostile) forces,

thou attackest the

Pavamana,

to

(defend) thy great sovereignty over men.

3.

Pavamana, by thy might thou hast generated

the sun in (the firmament), the support of the water,

hastening on with abundant wisdom that procures

cattle (for thy worshippers).
4.
1

Immortal

Soma,

thou hast

generated

(the

sun) amongst mortals in (the firmament), the support

of the
forth
5.
2

truthful

auspicious

ambrosia;

streaming

thou goest to battle continually.

Thou

hast burst open (the filter) with (thy)

food as (one bursts open) an inexhaustible fountain

giving drink to

the nation, like one taking

up

(water) with the fingers of his two hands.

6.
4

Beholding him certain

celestial

Varuruchas vargaxxm.

praise

him as a kinsman before the shining Savitri drives away the obstructing (darkness). 6 5 The chief (of men) having cut the sacred 7.
grass have fixed
their minds, Soma,

on thee

for

Sama Veda, II. 7. 1. 7. 3. Sayana explains sanishjadat

from san, to acquire
;

as sambhajan distributing (bless-

ings) ?

the word, however, comes from

syand.
3

Sama Veda,
Ibid. II. 7.

II. 7. 1. 7. 2.
1. 3. 2. 1.
6

Ibid. II. 7. 1. 7.

Or the men of

old.

410
abundant

RIG -VEDA SANHITA\

strength

and food; do

thou,

hero,

excite us to heroism.
8.

^hey

have milked from heaven from

the

mighty deep the ancient Soma, the beverage (of

the gods) of heaven,

which

is

worthy of praise;
for

they have praised

9.
2

it

when generated
all

Indra

Since,

Pavamana, thou by thy might

ruler in a herd of kine.

art chief

over these two worlds and

as a bull
10.
filtered
is

these living beings,

Pavamdna Soma
through
the

sporting like a child drops

woollen

fleece,

thousand-

streamed, having the might of a hundred, radiant.

11. This

Soma

juice
3

undergoing

purification,

sweet-flavoured, holy,

dropping,

flows for

Indra

a sweet stream, bestowing food, dispensing wealth

and

life.

12. Flow, Soma, overcoming (our) enemies, driving

away

the Rdkshasas

who

are difficult to approach,

foes.

well-armed, triumphing over

StfxTA VIII. (CXI.)

The Rishi
4

is

Ananata the son

of

Paruchchhepa

the metre

is

Atyashti.
Varga xxiv.
1.

With

this

bright green-tinted stream

all

Soma

being

filtered

overcomes

enemies with the (juices)

Sama Veda,
Ritavd

II. 5. 1. 11. 3.

Sama Veda,

II. 7. 1. 3. 3.

3
4

= yajnavdn,

having a

sacrifice.

This hymn occurs in inverted order and with some variations, Sama Veda, II. 7. 3. 10 verse 1 also ibid. I. 5. 2. 3. 7.
;

SEVEXTH ASHTAKA

FIFTH ADHYlYA.

411

yoked

to

it,

as the sun (overcomes the darkness)

it
1

with the (rays) yoked to

effused

the stream of the

(Soma)
is)

shines,

the

filtered

green-tinted
all

(Soma
tions,

resplendent, which pervades

jRifcvanSj
2

constella-

with the

with the seven-mouthed

JRikvans.
2.

Thou
art

didst discover the wealth of the Pants,

and

washed

in thine
3

own house

at the sacrifice
;

by the mothers,
as the

the supporters of the sacrifice

hymn
the

(is

heard) from
in

afar, so

it (is

heard

by

all,

hymn)

which the supporters

(of the

rite) rejoice;

the shining (Soma) with

its brilliant

(waters), the supporters of the three (worlds), gives

food, gives food (to the worshippers).
o.

The
;

intelligent

Soma proceeds
chariot,

to the eastern

quarter

(thy)

beautiful

(thy)
;

celestial

beautiful chariot meets the sun's rays

praises

the manly
to

advance
:

to

Ikdba and stimulate him

too (advances to

victory
so that

(his) thunderbolt
4

him)

you

are invincible, invincible in battle.

Sayana optionally takes both words swayugvabltih

Sayana explains the

to refer to

surah, the repetition adding dignity.

2

first

rihvahhih as stutimadbhih and the

second as tejobhih, so that the two together

may be

translated
are
for

" with encomiastic splendours."

taking up the
3

The seven mouths

Soma

juice.

The Vasativari waters.

"You

two,"

i.e.

Soma and

India.

Or, better,

"so that you

two. thou and Vajka."

: ;

412

RIG- VEDA SANHITl.

SuKTA IX. (CXII.)

The Rishi
Varga

is S'isu

of the family of

Axgiras

the metre

is Panlcti.

xxv.

Various are our

of

acts, (various) are the

occupathe

tions

men
:

the

carpenter desires timber,

physician disease, the

effuses
2.

Brahman

a worshipper

who

Soma

flow, Indu, for Indra.

"With dried plants (are arrows made), with the

of birds

feathers

(and) with

glistening stones
:

the smith seeks a

for Indra.
3.

man who
2

has gold

flow, Indu,

am

the singer

papa

is

the

physician,

mamma
having
remain

throws the corn upon the grinding stones

various
occupations,

desiring

riches

we

(in the world) like cattle (in the

stalls)

flow, Indu, for

4.

Indra.
(desires)

The draught horse

3

a cart easy (to

draw);

those

who

invite

guests (desire)

merri-

ment; the frog

desires water: flow, Indu, for Indra.

Sukta X. (CXIII.)

The Rishi
xxvi.

is

Kastapa of the family

Panlcti.

of

MAEfcHi

the metre

is

Varga

i.

Let Indra the slayer of the

Vritra quaff the

For the

points.

Sayana understands

Icdruh in the sense of

maker

of praises,

cf.

"maker," "poet;"
laboured.

tatah and nana

mean
;

father (dada) and

mother, or son and daughter respectively

logy
3

the Scholiast's etymo-

is

Sayana, "auspicious."

He

explains upamantrinah as nar-

masachiidh, "boon companions."

SEVENTH ASHTAKA

FIFTH ADHYXYA.
1

413
into

Soma on
himself,
for

the Saryanavat,

infusing strength

about

to

show great prowess:

flow, Indu,

Indra. Soma, lord of the four regions, sprinkler (of

flow

2.

benefits)

from

Arjika

effused

by

a truth:

speaking truthful (man) with faith and devotion

flow, Indu, for Indra.
3.

The daughter

of

Surya brought the

;

vast

Soma

large as a rain-cloud
it

the Gandharvas seized upon

:

and placed the juice in the Soma

Indra.

flow, Indu,

for
4.

Soma, the utterer of truth, radiant with truth,

truthful
in
act,

truth-speaking,

speaking

faith,

lord (of worshippers), thou

art

decorated by the

upholder (of the

5.

rite)

flow, Indu, for

Indra.
art vast

The united streams of thee who

;

and

truly formidable flow united

the juices of thee the

green-tinted

juicy

one

meet

together;

(Soma),

purified
6.

by holy prayer, Indu, flow for Indra.

purified (Soma),

Wherever the Brahman,

xxvn

reciting the holy rhythmical text, engendering the

delight (of the gods)

by the Soma (expressed) with

is

the grinding-stone,

reverenced, flow, Indu, for

Indra.
1

lake in the Kurukshetra district.

of the Rij'ikas.
separately,

2 3

The country

Somendnandam janayan should he taken

"pro-

ducing joy with the Soma;" the other words then

lated,

may

be trans-

" shows his prowess with the grinding-stone upon the

Soma."

414
7.

RIG -VEDA SANHITiC.

Where

light

is

perpetual, in

the

world

in

which the
for Indra.
8.

sun

is

placed, in

that

immortal im;

perishable world place me,

Pavamana
is

flow, Indu,

Where Vivaswat's

son

king,

where the
flow, Indu,

inner chamber of the sun

(is),

where these great

;

waters (are), there

for

make me immortal

Indra.

9.

Where
with

in the third heaven, in the third sphere,

at
will,

the sun wanders

filled

where the regions are

flow,

light,

there

make me immortal;
and
desires
1

Indu, for Indra.

10.

Where

wishes

(are),

where
Indu,

the region of the sun

(are) found, there
for Indra.

(is),

where food and delight

;

make me immortal
is

flow,

11.

Where

there

happiness, pleasures, joy and

2

enjoyment, where the wishes of the wisher

obtained, there

are

make me immortal

flow, Indu, for

Indra.
Stjkta

XI. (CXIV.)

Rishi and metre as before.

xxviii

-*-

(The Brahman) who attends

of the filtered /SW-juice

children,

him

to the stations
call rich

men

in

who

applies his

mind

to thee,

Soma;

flow,

Indu, for Indra.

Sayana, "where the desired gods and the inevitably solicited

Indra, etc., exist."

2

Sayana, " the desired god."

SEVENTH ASHTAKA
2. JRishi

FIFTH

ADHYlYA.

415

Kasyapa, raising thy voice with the

hymn-makers, adore the royal Soma
;

praises of the

who
3.

is

born the lord of creeping plants

flow, Indu,

for Indea.

Seven (are) the quarters of the world with

suns, seven
(are) the- ministrant priests,
1

different

seven are the divine Adityas

protect us
4.
:

with these, Soma,

flow, Indu, for Indra.

us,

Protect

royal

Soma, with the

for thee;
let
;

oblation

which has been cooked

assail us, or

no enemy

harm anything

of ours

flow, Indu, for

Indea.

Sajana

cites Rig-yecla,

X.

72. 8.

END OF THE NINTH MANDALA.

APPENDIX

I.

THE VALAKHILYA HYMNS.

I.

To Indra
1.

the ris?ii is Praskaniva.

I would praise to

you the bounteous Indra

as is

fit,

the
2.

wealth-abounding Maghavan, who loves to help

rushes on boldly like a weapon with a hundred
smites the
feeds

with thousandfold treasure those who praise him.

He

edges, he
gifts of

enemies of his worshipper;

the

him who

many, swell

like the streams of

a mountain.
3.

The expressed exhilarating Soma-juices,

fill

Indra,
thunderer,

lover of hymns,

thee for bounty,

hero,

as the waters flow to their accustomed lake.

4.

Drink the incomparable,

helpful, swelling beverage,

the sweetest of

the Soma, that in thy exultation thou

us, just

mayest pour out treasure for

pours out meal. 2
5.

as the mill-stone

Come

quickly to our praise, 3

urged on by the Somamake sweet

gives no

pressers like a horse,

which

the milch-kine

On

these

hymns

cf.

supra, p. 96.

As Sayana

commentary

here,

the St. Petersburg Diet., Grassmann's Lexicon and translation, and Ludwig's
translation and notes have been consulted for this translation.
2
3

The St. Petersb. Diet, takes dhrishad &s=drishad. Grassmann proposes to read somam.

VOL. V.

2 E

418
for thee,
[for thee]
6.

APPENDIX

I.

Indra, of independent might

there are gifts

among

the Kanwas.
thee

We
;

have approached
hero,

with
one,

homage
of

like

mighty
wealth

the

pre-eminent

imperishable

Indra, thunderer, our prayers flow forth as

its

an abundant fountain pours out

7.

streams. 1

Whether thou

art

now

present at a sacrifice, or

whether thou art abroad on the earth, come from thence

with thy swift steeds to our
sacrifice,

thou of lofty

counsel; come, strong one, with the strong [steeds].

8.

Agile and swift are thy steeds, overpowering like

;

the winds

with which thou encirclest the race of Manus,

visible. 2

with which the whole heaven becomes

9.

Indra,

we long

for such a

bounty of thine, rich

in kine; (help us,)

tithi

Maghavan,

as thou didst help

Medhyaand

with wealth, as thou didst help Nipatithi

10.

As

thou,

Maghavan,

didst give abundant kine

gold to

Kanwa and

Trasadasyu, to Paktha and Dasavraja;

to

as thou didst give

them

Gosarya and Rijiswan.

II.

To Indra
1.

the rishi is

Pushtigu of the race of Kanwa.

I would praise the far-famed, the bounteous Sakra,

for the sake of his protection,

who

gives desirable wealth

by thousands
of hymns.
2.

to the presser of the

Soma and

the offerer

Invincible

are

his
;

hundred-edged

weapons,

the

mighty arrows of Indra

he pours forth blessings on his

Read sincate unaccented. Or perhaps " with which thou

encirclest all, a very sun to

see"

(cf.

IX.

Gl. 18).

'

APPENDIX
liberal worshippers like a

I.

419

mountain rich in springs, when

the effused
3.

Soma has

exhilarated him.

the effused Soma-drops have exhilarated the beloved one, my oblation is offered abundantly like the it is like the milch kine to gracious Indra, waters,

When

the worshipper.
4.

The prayers which

consecrate the
calls

Soma

flow forth

to the

incomparable one who

1 you for his favour,

the
have
5.

Soma-drops which invoke thee,

midst of the hymns.

gracious one,

set thee in the

He

rushes hurrying like a horse to the

Soma

offered
thee,

in our festival,

which the hymns make sweet

to

thou that lovest sweet viands,

thou approvest the

summons
6.

2 to the satisfying beverage.

Praise the mighty hero, wide-grasping, spoil-harry-

ing,

who has

control over vast treasure

thou,

thunderer,

ever pourest forth

wealth

to

the

worshipper like an

abundant fountain.
7.

Whether thou

art in the far distance or in the earth

lofty counsel,

or in heaven,
steeds,
8.

Indra, god of

yoke thy

come
the

hither, lofty one, with the lofty.

Thy

harmless steeds which draw thy chariot, which

strength
of

surpass

the

wind, with which thou

silencest the

enemy

of

man, 3 and with which thou goest

round the sky.

9.

May we

once more

know

thee as such,

gracious

hero, as
or

when thou

didst aid Etasa in the decisive battle,

Vasa against Dasavraja.

10.

As thou wast

willing to give,

Maghavan,

to

This line

is

very obscure.
(cf.

Paara may be a proper name

to (the house of) Paura.' of

Val.

vi.

1),

" Thou approvest the

summons
3

Or "

Manus," dasyum manushah.

420

APPENDIX
in

I.

Kanwa

the

sacrificial

feast,

or to

Dirghanitha the

friend of the house,

slinger, to Gosarya,

as

thou wast willing to give,

so give to me a herd of kine shining

III.

like gold.

To In dra
1.

the rishi is Srushtiffii.

beside

As thou didst drink, Manu, the descendant

it

Indra, the effused

of Samvarana,

Soma

by Nipatithi
Magha-

and Medhyatithi, by Pushtigu and Srushtigu,

van, [so do thou drink
2.

here].

The descendant of Prishadvana entertained the aged

rejected (by his kindred)
;

Praskanwa who lay

of cows.
3.

aided by

thee the seer Dasyave-vrika desired to obtain thousands

Sing that Indra with the newest

praises,

hymn who

has

no lack of

who

is

wise and the inspirer of seers,

who
4.

is

as

it

were eager

to enjoy.

He
its

to

whom

they sang the seven-headed

hymn

with

three parts in the highest region,

he

has made

all these

worlds tremble, and has thus brought forth his

power.
5.

We

invoke that Indra who gives us wealth

;

for

we

know
cows.
6.

his newest favour

may we

obtain a stall rich in

He whom

thou helpest,
;

gracious

one, to

give,

obtains

abundance of wealth

bringing the

Soma we

invoke thee, Indra, Maghavan, thou that lovest hymns.

7.

Never

art thou

niggardly, Indra, and givest not

gifts,

to the worshipper;

but thy godlike

Maghavan,

are poured forth

more and more.

sung by seven divine singers

i.e.

in

heaven.

APPENDIX
8.

I.

421

He who

overpowered Krivi by his might and silenced

Sushna with his weapons,

sky and propped
born.
9.
it

when he spread abroad yonder

up, then first the dweller on earth was

That wealth, which every Arya here covets and

every miserly Dasa,

is

sent direct

to

thee,

the

pious

Rusama Paviru. 10. The zealous seers have sung a hymn, sweet with Soma and dropping ghi wealth and manly strength have spread themselves among us, and so too the expressed Soma drops.
;

IV.
To Indra
1.
;

the rishi is A'i/u.

As

thou, Sakra, didst drink the effused

s

Soma from
Trita,

Manu
so
2.

Vivasvat, as thou didst accept the

hymn from

do thou gladden thyself with Ayu.

Thou

didst

enjoy,

Indra,

the

effused drink with

Prishadhra, Medhya, and Matariswan, just as thou didst

drink the

Soma with

Dasasipra, Dasonya, Syumarasmi,

and Rijunas.
3.

[It is Indra]

who has

appropriated the
the Soma,

hymns

for

himself,

who has bravely drunk

for

whom

Vishnu strode the three

of Mitra.
4.

steps according to the ordinances

Satakratu, thou

who

art bountiful to
in,

him whose
desiring

praises

and oblations thou delightest

we,

wealth, invoke thee, as the milkers call a cow which bears

abundant milk.
5.

He who
who
it.

gives to us

is

our father, the mighty, the

strong, he

acts as the sovereign,

may

he, the strong

rich

Maghavan, give us kine and

horses, even without our

asking for


422
6.

APPENDIX

I.

He

to

whom

thou givest a present that he

;

may

give 1

obtains abundance of wealth

we, desiring wealth, invoke

with our praises Indra Satakratu, the lord of wealth.

7.

Never

art thou heedless, thou guardest both races,

;

(gods and men)

fourth A'ditya, 2 to thee belongs the

Indra-in vocation, the ambrosia has risen to heaven.

8.

(As thou hearest) the worshipper

whom thou favourest,

invocation of

Indra, Maghavan, liberal one, thou that lovest hymns,

so,

gracious one, hear our

hymns and our

praise, like
9.

Kanwa's.

The

old

hymn
;

has been sung, ye have uttered the

prayer to Indra
of the rite,

they have shouted

many

brihati-vevses

many hymns

of the worshipper have they

poured
10.

forth.

Indra has heaped together vast stores of wealth,

;

the two worlds and the sun the bright pure Soma-drink, mixed with milk, has exhilarated Indra.

V.
To Indra
1.
;

the rishi is

Medhya.
Indra, the highest of

We

come

to thee,

Maghavan

Maghavans, the strongest of

bulls, the mightiest

breaker

of forts, the provider of kine, the lord of wealth.

2.

Thou who, waxing

with

in

might day by day, didst

destroy A'yu, Kutsa,

Satakratu,
offerings.
3.

and Atithigva,

we

invoke thee,

thy bay horses,

rousing thee by our

Let the stones pour forth the honey-juice for us

all,

the Soma-drops which have been pressed by

or near.

men

afar

Cf. supra, in. 6.

i.e.

with Varuna, Mitra, and Aryaman.

appendix
4.

r.

423

Smite
all

all

our enemies and drive them away,

may

we

obtain their wealth; even

among

the Sishtas are

fillest

thy exhilarating Soma-plants, where thou

thyself

with the Soma.

5.

Indra,

come very near with thy firmly-wise

protec-

tions; come,
aid,
6.
is

most healthful, with thy most healthful

come, good kinsman, with thy good kinsmen.

Make

rich in children that chief of all men,

who

victorious in battle and a strong protector;

prosper

thoroughly with thy powers thy singers who continually

purify their minds.
7.

May we

be in battle as one
;

who

is

the surest to

gain thy protection

we worship

thee with invocations

and prayers when we obtain our

8.

desire.

With thy

help,

lord of bay steeds, I always go

;

into

prayer and into battle, seeking spoil

I insist upon,

it

is

thou

whom

when

I go, longing for horses

and

kine, at

the head of plunderers. 1

VI.
Most of
the

hymn

is

addressed

to

Indra, but the third and fourth

the rishi is

slokas to the Viswe

1.

Devdh ;

Matariswan.

The

singers with their

;

hymns hymn,
the offerers
2

Indra, this

might of thine

singing loudly, they have brought thee

;

sacred viands dropping with ghi

have drawn

near with their prayers.

2.

They have drawn near Indra with holy

rites for his

;

protection,

they
Petersb.

in whose libations

thou rejoicest

as

The

St.

Diet,

would read matindm

cf.

for

mathindm,

"in the

beginning of
2

my

prayers."
sup.
ii.

Or perhaps " the Pauras,"

5.

424

APPENDIX

I.

thou didst rejoice in Samvarta and Krisa, so now, Indra,

do thou rejoice in
3.

us.
all

Ye

gods,

come

with one accord to us

for

let

the

Vasus and Rudras come

hear our
4.
call.

our protection,

let

the Maruts

May

Piishan, Vishnu,

Saraswati,

and the seven

the wind, the

rivers,

favour

my

call;

may

the waters,

mountains, the
5.

tree,

the earth, hear

special

my

call.

With

thine

own

gift,

Indra,

best

of

Maghavans, be thou our boon-companion

liberal benefactor,
6.

for good,

our

slayer of Vritra.

lord of battle, lord of men,

;

mighty

in action, do

thou guide us in the conflict

far-famed are those

who

obtain their desires by sacrificial feasts,

by

invocations,

and by entertaining the gods.

7.
life

of
;

Our prayers abide men draw near

;

in the true one,

to us,

in Indra

is

the

Maghavan, for our protec-

tion
8.

milk forth the streaming drink.

Indra,

Satakratu, thou art ours

we would worship thee with hymns pour down upon Praskanwa

;

great, solid, inexhaustible, exuberant abundance.

VII.

hymn
1.

in praise of the gifts of

is

Praskanwa
;

the rishi is

Krisa.
it

Great indeed
gift approaches,

Indra's might

have beheld

thy
2.

Dasyave-vrika. 1

A
A

hundred

white
size

oxen

shine

like

stars

in

the

heavens, heavens.
3.

by

their

they have almost held up the

hundred bamboos,

hundred dogs, a hundred

Sc. "

foe to the

Dasyu."

APPENDIX
dressed hides, a hundred

I.

425

bunches of bulbaja grass, and

four hundred red mares are mine.

May

ye have the gods propitious to you,

de-

scendants of Kanwa, living through youth on youth

step out vigorously like steeds.
5.

Let them praise the seven-yoked team, great

is

is

the

strength of that which

not yet full-grown

the dark-

brown mares have rushed along the paths

can follow them.
VIII.

so that

no eye

second
is

hymn

in praise of the gifts of

to

Praskamoa

the last

shka

addressed

Agni and Surya ;

the rishi is

Prishadhra.

1.

Thy
its

inexhaustible gift has appeared,

fulness is in extent like the sky.

Dasyave-

vrika,
2.

Dasyave-vrika, the son of Piitakrata, has given to

me

ten thousand from his

own

store

3.

hundred

asses, a

hundred woolly sheep, a hundred

for Piitakrata a well-

slaves, beside garlands.

4.

There too has been brought

is

adorned mare, which

of the herd.
5.

not one of the

common

horses

oblation,

The shining Agni has appeared, the bearer of the Agni has gleamed forth with his chariot
;

brilliantly

with

his

bright

flame

as

Sura,

he

has

gleamed forth in heaven as Surya.

IX.
To
1.

the

Aswins

the rishi is

Medhya.

Ye have come

quickly, ye two gods, with your car,

endued with ancient might,

sacred Aswins

truthful

ones, with your powers, drink this third libation.

2.

The three-and-thirty

truthful gods saw

you before

426
the truthful one
!
;

APPENDIX

I.

Aswins, gleaming with

fire,

drink

the Soma, enjoying our offering, our libation.

3.

That work of yours,

Aswins,

is

worthy of wonder,
2
;

the bull of the heavens, the firmament and the earth aye, and your thousand blessings in these
battle,

for all

come hither
4.

to drink.

sacred ones, this your portion has been placed for

;

you

truthful ones,

come
;

to these

your praises

drink

among

us the sweet

Soma

succour your worshipper with

your powers.

X.
To
the

Viswe Devdh

the first sloka is addressed to the priests the rishi is

Medhya.

1.

He whom

the wise priests bring,

when they arrange

knowledge
one

the offering in
learned

many

ways,

brahman,
?

what

who
the

was employed as a
offerer's

is

regarding him
2.
is

Agni

is

one,

though kindled in various ways

all
;

the Sun, pre-eminent over

;

one

Dawn
all.

illumines

this all
3.

one

is

that which hath become this

chariot,

The

brilliant

diffusing

splendour,

rolling

lightly on its three wheels, offering an easy seat,

full of

and

many

gifts,

at

whose yoking the

Dawn

was born,

rich in marvellous treasures,

I invoke

that your chariot

(0 Aswins),

come ye hither to drink.

XL
To Indra and Varuna;
1.

the rishi is

Suparna.
forth,

These your offered portions stream

Sun

Indra
women
"

i.e.

before the
i.

the dawns are compared to " truthful active

in

Rig Veda,
2

79. 1.

i.e.

the Sun, which they

may

be said to reveal, as they come with the

earliest

dawn.


APPENDIX
and Varuna,
sacrifice
I.

427

to

your honour in the oblations; at every

to the oblations,

you hasten
plants

when you help

efficacious;
;

the

offerer
2.

who

presses out the Soma.

The

and the waters were

they

have attained their power,

Indra and Varuna

you

who have gone beyond the path of the firmament, godless man is worth being called your enemy.

no
;

3.

True,

Indra and Varuna,

!

is

that saying of Krisa's,

" the seven sacred voices

distil a

stream of honey "

for

their

sake

help

the

worshipper,

ye lords of

splendour,
4.

who reverences you devoutly in his thoughts. The seven sister-streams of the Soma, in the house

of the offering, pour forth ghi and rain profusely their

drops,

with

these

ghi-dripping streams of

yours,

Indra and Yaruna, provide for and help the

5.

offerer.

To our great happiness we have declared to these two brilliant ones the true might of Indra Indra and
;

Varuna, lords of splendour, help

with the company of thrice seven. 2
6.

us, the offerers of ghi,

Indra and Varuna, I have seen what you formerly

gave to the

seers, wisdom, power of song, and fame, and the places which the wise have prepared for them-

selves, as

they spread the web of the

sacrifice

with holy

austerities.
7.

Indra and Varuna, give to the

offerers cheerful;

ness without levity, and abundance of wealth

give to

us offspring, food, prosperity

of days.

prolong our lives to length

Cf.

Rig Veda,

ix.

103, 3,

"

the

Soma

round the honey -dropping

to it."
2

vessel,

the seven voices of

streams through the sheep's wool

the sacred bards shout

This obscure phrase occurs in a

irresistible one,

"

hymn to Indra (Rig Veda, i. 133, 6), thou destroyest not men with the warriors, with the

thrice seven warriors."

APPENDIX

II.

THE PKEPAKATION OF THE SOMA.

The following account
is

of the preparation of the

Soma
transl.

condensed from Haug's Aitareya

489, note.

Brahmana

p.

The Adhwaryu takes the skin (charma

it

or

tivach)

and puts on

the filaments or shoots of the

Soma
it

plant (atlim).

He

then takes two boards (adhishacana),

puts one on the top of the

with the stones

(grdvdna).

Soma Then

shoots,

and beats

the shoots are put

is

between the two boards, and water from the Vasativari

pot.

poured on them
are

The

shoots

then shaken

in the Hotri's cup (chamasa), wetted again with Vasativari

water and put on a stone.

Grass

is

laid

on them, and

they are beaten so that the juice runs out.

is

The

juice

allowed to run

into

the

trough

(ddhavaniya),

then

strained through the cloth (paintra or dasapavitra) which

is

held by the Udgdtri.

The

filtered juice is

caught in

another trough {pidabhrit).

Libations are poured from

two kinds of
cups.

vessels

grahas or saucers, and chamasas or

INDEX OF THE SUKTAS.

SIXTH ASHTAKA

(Continued).

MANDALA

VIII.

(Continued).
II.

ADHYAYA

430

INDEX OF THE

StlKTAS.

INDEX OF THE
Page.

SIJKTAS.

431

432

INDEX OF THE SUKTAS.

ADHYAYA
Page.

VI.

IXDEX OF THE SUKTAS.

Page.

433

434
Page.

INDEX OF THE SUKTAS.

INDEX OF THE SUKTAS.

Fagc.

435

436

INDEX OF THE SUKTAS.

AnuvXka IY.
Page.
Sukta.
I.

Deity.

Rishi.

307. 309. 313. 316. 318.

321.

(LXVIII.)

Soma Pavamana,

Vatasapri.
HiRANYASTTJPA.
PiENU.

II.

III.

IV.
V.

VI.

324.
326.

VII.
VIII.

(LXIX.) (LXX.) (LXXI.) (LXXII.) (LXXIII.) (LXXIV.) (LXXV.)

The same, The same,

The same, The same,

ElSHABHA.

Harimanta.
Pavitra.

The same, The same,

Kakshivat.
Kavi.

The same,

ADHYAYA
328.

III.

INDEX OF THE SUKTAS.

437

438
Page.

INDEX OF THE SUKTAS.

INDEX OF NAMES.

Adhrigu,

7.

Ajigarta, 221.

Archandnas, 65.
Arjika, 413.
Arjilciya, 110, 111.

Aditi, 19, 20, 21,28,90, 118, 119, 161, 250, 335, 383.

Akrishta Mdsas, 342.

Aksha, 87.

Adityas, 26, 28, 29, 31,

37, 49, 51, 83, 88, 89, 90, 117, 118, 119,

Amahiyu, 278.
Ambarisha, 383.

Arj'una, 155.
A'rya, 214.

Amsumati, 192, 193.

Andnata, 410.
Anarsani, 38.

Aryaman,

160, 210, 422.

161,

279,

206, 311,

209, 415,

21, 25, 30, 32, 37, 82, 90, 117, 160, 161, 186, 207, 293,

335,

356,
45.

406,

422.

Agastya, 249.

Andhigu, 388.
11, 12, 13,

Asang
120, 145, 169, 193, 128,
162,

a,

Agni,

9,

10,

Angiras, 10, 23, 46, 51,

62, 67, 89,
97,

Asita, 224.
15, 20, 65, 191,

22, 27, 28, 32, 33, 37, 47, 49, 56, 57, 58, 59, 60, 61, 62, 67, 68, 69, 70, 71, 72, 73, 74, 75, 78, 96, 97, 98, 99, 100, 107, 126, 132, 133, 134,

70,71,72, Astir as,

135, 143, 162, 211, 215, 280, 330, 406,

138, 145, 163, 212, 216, 301, 355, 425.

141, 146, 184, 213, 217, 305, 366,

142,

161, 210,

214, 225,
306, 396,

143, 163, 185, 213, 254, 271, 309, 363, 412.

107, 144, 166, 189, 222, 258, 278, 318, 370,

209, 270, 317, 404.

301,

314,

175, 198,

Aswa,
123.

86, 88.

251, 253, 262, 266, 283, 302, 321, 347, 399, 403,

Aswamedha,
Aswins,

120,

122,

Apdld, 173, 174.

Aptiavdna, 211.

5, 6, 7, 8, 22, 23, 24, 25, 26, 29, 33, 49, 50, 51,52, 53, 65, 66, 139,140,141, 163, 164, 165, 166, 167,

206,

228,

335,

425.

Apr is,
210.

224.

Atithigwa, 122, 123, 422.

Atri, 34, 49, 52, 54, 55, 56, 57, 66, 139, 140, 173, 255, 302, 342, 361.

Agni Bdrhaspatya, Agni Pdvaka, 210.

Apsarasas, 301, 394.

Apsu, 396.
Aptya, 92, 391, 392.

AM,

180, 182, 190.

Ahiswa, 38, 41, 149.

Aradwa,

87.

Aurnavdbha, 41, 149.

Ahnavdyya, 79.

Arbuda, 38, 41.

Aurva Bhrigu, 211.

440
Avatsdra, 273.

IXDEX OF NAMES.
Z>05>77,

24, 164, 167.

Idhmavuha, 250.

Aydsya, 266.

Ayu, 421, 422.

Balhru,

Basyave-vrika, 420, 424, 426.

2)fl*yw,

/,

35, 225.

/?2^, nearly every page.

59, 131, 148, 199, 269, 355, 361.

Indra, nearly every page.

7.

Bevala, 224.

Indrapramati, 370.
Indrota, 122, 123. I'swara, 406.

Balbutha, 88.

Bharma,
Bhaga,
211, 228, 335, 382, 406.

51.

267,

Bhwasra, 276.
Birghan'ita, 420.

Bhalandana, 307.

Bharadwdja,

302, 332, 361, 383, 398, 403.

B'irghatamas, 324.

Bivoddsa, 214, 278, 365.

Brilhachjuta, 249, 250.

Jamadagni, 206, 282, 285, 294,

302, 361, 381.

208, 297,

Bhdrat'i, 225.

Bharga, 96.
Bhrigu,
206, 282, 328,
68,

Bwita, 92.
153,

Jdtavedas, 9, 11, 67, 70, 133, 142.

210, 294, 339,

211, 302, 390.

203, 269, 326,

Bwita Aptya, 392.

Byumn'ika, 166.

Kadru, 78.

Byutdna, 182.

Eadrk, 79.
KaUh'ivat, 324, 326.

Bhtyyu, 144.

Bhuma, 342.
Bindu, 254.

Eladyu, 154, 156.

-ffflfr,

113, 116.

.E'tasa,

419.

Ean'ita, 82, 86, 87.

Brahma, 378.

Kamoa,
Gandharvas, 341, 413.
(?a'am, 302.
Gauriviti, 403.

1,

38, 75,

42,

301,

337,

Brahma, 366.
Brahmanaspati, 28.
Brihanmati, 262.
Brihaspati,

47,

58,

93,

146, 263, 418,

156, 363, 420,

214, 364, 422,

46, 104, 219, 394, 425,

192, 193, 302, 335, 340.

189,

Gdyatri, 159, 205.

Gomat'i, 19.

Karnasrut, 370.

Easyapa, 33, 194, 224,

273, 359, 412,

Gopavana, 139, 141, 143.

Chalshush, 396.
Chit r a,
1, 5.

Gosarya, 418, 420.

286, 385, 415.

289, 394,

302, 398,

Gotama, 167, 168, 255, 302, 361.

Grihapati, 210.

At7, 11, 161, 269, 326, 328, 352.

Dadhyanch, 404.
Bahsha, 164.
i)astf,

iEWs, 424, 427.

Gritsamada, 342.
130,

Erisdnu, 329.
Krishna, 163, 164, 166,
192',

18,

38, 61,

193.

Hdridrava, 50.
BZarimanta, 318.
BTaryata, 135.

193.

Basaspira, 421.
Basavraja, 418, 419.

Eritayasas, 403.

Eritnu, 153.

Basonya, 421.

Hiranyastupa, 222, 309. Eritivas, 297.

INDEX OF NAMES.
Erivi, 421.

441
Pardvat, 204.

Kurukshetra, 413.

110,

297,

Mdtarisivan, 423.'

307,

421,

Matsya, 117.
Medhdtithi, 38, 197, 219.
Med/rya, 421, 422, 425, 426.

Parjanya, 5, 22, 211, 246, 336.

Paruchchhcpa, 410.
Parushni, 141, 144.

131,

Kurusnti, 146.
JTusidin, 156.

Kutsa, 18, 370, 422.

Parvata, 131, 394, 395.

Medhydtithi, 42, 43, 263, 265, 418, 420.

Madhuchch'hctndas, 217.

Paura, 419, 423.

Pavamdna
Mitra,
13,

Agni,

29 <S
302,

19,

20,

21,

301, 302, 306.

Maghavan,
44,
53,

3,

15, 39, 42,

54,

76,

83,

22, 23, 25, 29, 30, 32, 33, 37, 51, 82, 88, 90,

Pavamdna Pushan,
335.

84, 100, 101,102,103,

106, 132, 172, 197,

112, 153, 181, 200,

116, 169,

130, 170,
196,

194, 204,

418, 422,

419, 424.

420,

417, 421,

107, 206, 293, 344, 381, 401,

138, 207, 315,

160, 228,

186,

356, 383, 406,

335, 358, 387, 421,

279, 340, 379, 394, 422.

Pavamdna Pavamdna
225, 286, 303,

Savitri, 302.

Soma,
283, 298, 317,

266, 294, 307,

217, 284, 302, 328,

Mrilika, 370.

etc., etc.

Makha, 390.
Mandhdtri, 59, 62.
JIdndhdtri, 59.
65.

Pavamdna Vdyu, 206.

Wdbhdka, 58, 60, 61, 63, Pav'wu, 421.
Pavitra, 302, 321, 336.

jSTahmha, 87, 388.

Manu,
107,

Pedu, 355.

6, 11,

16, 27, 28,

Namuchi, 193.

29, 30, 31, 33, 34, 35,

Phalgunya, 156.
Pipru, 38.
Pitris, 301, 337.

367, 388, 418, 420, 421.

396,

Ndrada, 394, 395,

Nardsamsa, 224.
Ndsatijas, 6, 21, 24, 66, 163. 164, 208, 355.

Manush, 68, 70.

Playoga, 45.

Many a,
Manchi,
Maruts,
54,

117.

Manyu, 370.
23,

JVema, 203.

Prabhuvasa, 258.

289,

302,

Nidhruvi, 286.
JVipdtithi, 46, 418,

Pray at ha,
420.!

93, 113, 135.

96,

104,

359, 412.
3, 16,

21,22,27,
83, 85,

Niyuts, 183, 209, 354.

28, 29, 30, 32, 51, 53,

Mdhas,
253.

154, 167, 361.

|

Prajdpati, 164, 181, 185, 209, 210, 310, 338, 388.

364, 420,'424, 425.

55,

82,

Nrimedha, 169, 198,251, Praskanwa,

417.

108, 161, 187, 201, 257,

.295,

121,

129,

147, 186, 191, 249, 293,

335, 379,

169, 189, 214, 272, 296, 355, 401,

185, 190,

Pratardana, 365.
Pajrd, 336.

217, 292, 302, 358, 406.

Prayoga, 210, 213.

Prishadhra, 421, 425.

Paktha,

7,

418.

315, 368,

Panis, 109,170,217 347.

Prishadvdna, 420.
Prisni, 129, 185, 258.

Pardsara, 270.

VOL. V.

2 G

442
Prisni A/a, 342.
Prithusmvas, 82, 86, 87.

INDEX OP NAMES.
Rinanchaya, 403.
Rishabha, 316.

Smshtigu, 420.
Srutakahsha, 175, 179.

Pnyamed/ia,42, 120, 125,

128, 166.

Rudras,
108,

Puruhariman, 128, 129. Purumedha, 169.

33, 49 135, 210, 217, 323, 424.

8,

24,

109,

Srutarvan, 144.

141

140

Rusama, 421.

StJmrarupa, 12.
Suda/csha, 176.

Purum'dha,
276.

132,

134
#?!&, 132, 134.
rt^,s, 210.

Puriishanti, 276.
/Stf/rrrt!,

Sukafoha, 175, 180.

Pushan, 29, 33, 36, 37

161,

406,

279, 424.

304,

355,

177, 418.

39, 113, 127,174, 182, 195, 197,

Sukritwan, 87.

Sunahsepa, 221.

Sahti, 370, 403.

Suparna, 205, 426.

rff, 425.

Pushtigu, 418, 420.

Putadahha, 185.
Putakratd, 425.

Sambara, 193, 197, 278.

Sammada, 117.
Snnivarana, 388, 420.

'7/ff,
(

22,

49,

50, 51,

52,206,225,413,425.
/Surya, 5, 33.

Rahugana, 260, 302.

Samvarta, 424.
Saptavadhri, 141.
139,

Skryaprabhd, 206.

Rdhugana Gotama, 255.

Rdkshasas,
98,
11,

140

Sushdman,

13, 18, 23.

52,

70,
239,'

241, 273, 289, 322, 374, 407,

100, 218, 260, 264, 274, 275, 301, 305,

Sarabha, 204.
Sarasvat'i,
5, 57, 225, 297, 307, 335, 424.

Sushna, 62, 193, 421.

360, 388, 410.

364, 395,

271 286, 316, 373, 402,

Sushoma,

0.

Swetaydvari, 26.

Saryandvat, 413.
Satakratu,

110,

297

Sydvdswa, 49,

52,

55,

56, 57, 255, 388.

Rebha, 194, 196, 197.

Rebhasunu, 385.

44, 45, 53, 54, 82, 102, 103, 147, H8, 154, 170, 177, 184, 200, 421, 422.
30,

Sijkmarasmi, 421.

Tanunapdt, 224.
Taranta, 276.
Tirasch'i, 187,

Renu, 313.
Ribhu, 51, 145, 180, 185,
194.

Savitri,

185,

211,

335, 409.

188, 189.
55,

Sihata JSTivdvaris, 342.

Silchandinis, 394.

Ribkukshana, 185.
R/j"i/cas,

Trasadasyu, 408, 418.

7,

56,

297, 413.

St'ndhu, 383.

ty&ft,

7.

Ri/ishin, 153, 165, 191.

W,ta, 433.
Sish, 412.

TrisoJca, 75, 79.

Rtjisivan, 383, 403, 418.

rnfo, 92, 255, 256, 258,

5,
8,

Rijunas, 421.

Sobhari,

1,

214,

260, 261, 391, 421.

TW'fa Jjriya, 91, 391.

Riksha,

120, 142, 144.

122,

123,

217.

Soma, pans hn
Sribinda, 38.

Tryaruna, 408.
Ttyra, 144.

Rikvans, 411.

INDEX OF NAMES.
381, 401, 427.
383, 406,
387, 422,
394, 426,

443
Viswaha, 164, 165.

Turvasa, 79, 278.

Twashtri, 26, 225, 335.
27,

33,

Viswamanas,
i9, 23.

2,

13, 14,

Varurucha, 409.
T'asa, 86, 88, 419.

Yiswdmitra,

217, 302, 313, 316, 361, 388.

Uchathja, 87, 271.

ZT/cshan, 23.

Vasishtha, 166,302,357,

Visivdnara, 280.

361, 370, 403.

Upamanyu, 370.
U'rdhasadman, 403.
XTru, 403.

Vasu, 26, 42, 49,208,210, 306, 332, 334, 424.

|

Vivaswat, 11, 33, 34, 35, 119, 140, 161, 58, 232, 414, 421.
Yrihaspati, 225.

Fasukra, 370.
161,

Usanas,
'353.
tfiAas,

11,

352,

Vasurochishas, 46, 48.

Vrishagana, 370, 372.

Vrishdgir, 383.
Vritra, 3, 14, 15, 29, *33, 39,40,42, 45, 55,

Vatasapri, 307.
18,
19,

88,

91,

Vdi/u, 23, 26, 27, 47, 82,

92, 206.

87, 88,

206,208,210,
228, 257, 286, 305, 340, 379,
236, 267, 287, 315, 346, 381,

Vdch, 203, 338, 388.

205,

206.

Vaillidnasas, 298.

Vaiswdnara, 280.
Vaiyyaswa, 13.

212, 225, 249, 251, 268, 279, 288, 296, 335, 338, 354, 376, 406.

56,57,75,78,84,103,
105, 106, 108, 110, 114, 115, 128, 147, 149, 158, 170, 171, 180, 182, 183, 185, 190, 194, 202, 206, 261, 355, 357, 396, 424.

109, 116, 152, 178, 184, 195, 281,

Fa>, 185.
Fij/ira,

Vena, 339, 341.

Vidadasiva, 277.

412,

410.

Vanaspati, 225.

VidUtri, 335.
Vimanas, 164.
Vindu, 185.
Vipds, 111.

Vritrahan, 14.

Vandana,

8.

Vydghrapdd, 370.

Tap us,

87.

Vyaswa,
16, 17,

2,

11,

12,

13,

Farw, 13, 18, 19, 24.

Farwnfl, 13, 19, 20, 21, 22, 23, 25, 28, 29, 30,

18,19,23,25,

Virupa, 67, 71, 144.

Vislindpii, 165.

295.

32, 33, 37,49,51,63, 64, 65, 66, 88, 90, 117, 123, 126, 138,

Yadu, 79, 278.

160, 228, 294, 323, 340,

186, 257, 296, 330, 357,

206, 279, 302, 335, 358,

207, 293, 315, 338, 379,

Vishnu, 21, 22, 29, 33, 36, 49, 51, 150, 161, 206, 257, 275, 286, 296, 358, 366, 387, 421, 424.

Yama, 119.

Yamuna, 192.
Yavishtha, 210.

Yaydti, 388.

Viswadevas, 19, 27, 123, 126, 160, 203.

Yuvanaswa, 59.

STEPHKN AUSTIN AND SONS, PRINTERS, HERT1-ORD.

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