Brihad Devata Translation

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THE HARVARD
ORIENTAL SERIES
HARVARD
ORIENTAL SERIES
EDITED
WITH THE COOPERATION OF VARIOUS SCHOLARS

BY
CHARLES ROCKWELL LANMAN

PROFESSOR OF SANSKRIT IN HARVARD UNIVERSITY
VOLUME
VI
CAMBRIDGE, MASSACHUSETTS
PUBLISHED BY HARVARD UNIVERSITY

1904
THE BRHAD-DEVATA
ATTRIBUTED TO
SAUNAKA
A SUMMARY OF THE DEITIES AND MYTHS
OF THE RIG -FED A
CRITICALLY EDITED IN THE ORIGINAL SANSKRIT WITH AN INTRODUCTION AND SEVEN APPENDICES, AND TRANSLATED INTO ENGLISH WITH CRITICAL AND ILLUSTRATIVE NOTES
ARTHUR ANTHONY MACDONELL

BODEN PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF OXFORD AND FELLOW OF BALLIOL COLLEGE
PART II TRANSLATION AND NOTES
CAMBRIDGE, MASSACHUSETTS
PUBLISHED BY HARVARD UNIVERSITY

1904
Cambridge, Mass.,
Boston,
U.S.
A
.
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....
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PRINTED FROM TYPE AT THE
UNIVEESITY PRESS, OXFORD, ENGLAND

BY HORACE HART, M.A.
PRINTER TO THE UNIVERSITY
First edition, 1904,
One Thmiaand Copies
CONTENTS
ADHYAYA
VAROA 1. Importance of knowing the
2.
3.
4.
I.
Introduction.
PAGE
deities.
The Vedic Triad
Prayer and praise

Different kinds of
hymns
3
4
Hymn
deities, stanza deities, incidental deities
5.
6. 7.
Origin of names
.......
names derived from action
Different kinds of formulas
Saunaka's view
all
6
7
Auspicious names.
8. 9.

Definition of
and modes of expression
noun and verb
.....
....
Agni
.
10 10 14 15 16 17
18
10-12. Examples of different kinds of formulas

13.
14.
15.
16.
1 7.
18.
1 9.
The Sun and Prajapati as the source of all The three forms of Agni The Triad and the Atman. Three forms of VSc The chief deity of a hymn Names of deities enumerated Characteristics of hymns to Agni, Indra-Vayu, and Surya The three Agnis
:
19
20
21
20. Agni, Jatavedas, Vaisvauara
essentially identical, but distinguished
21.
The
deities of the three worlds in the
descending series
22. 23.
The
deities representing terrestrial
24. Other deities associated with

25.
26.
Agni The groups of deities of the middle sphere belonging to Indra Deities and deified objects belonging to Indra's sphei'e
....
II.
22 23 26 28
29
ADHYAYA
Introduction (continued).
1
.
Deities of Indra's sphere Deities of Surya's sphere

:
31
his three wives
2.
3.
32 34
Deities of Surya's sphere (concluded)
vm
5. 6.
7.
CONTENTS
Five names of Agni.
Derivation of Agni, Dravinodas, Tanunapat
VABGA 4. Surya and Vaisvanara, a form of Agni
Naraâmsa, Pavamfina, Jatavedas
..,.,. .......
....
.
twenty-six names of Indra: Vayu, Varuna, Kudra, Indra (1-4) Parjanya, Brhaspati, Brahmanaspati, Ksetrasya pati, Rta (5-9) 9. Vastospati, Vacaspati, Aditi, Ka, Yama (10-14)
8.
The
10. Mitra,
Visvakarman, Sarasvat, Vena,
11. Asuniti,
Apam
(2)
(15-19) napat, Dadhikra, Dhatr, Tarksya (20 24)
Manyu
12. Pururavas (25),
Mytyu
Bhaga
13. Pusan, Visnu, Kesin, Visvanara,
14. Derivation of Visnu.
enumerated
15. Threefold
Vac
her terrestrial and middle forms
......... .... .......... ....

(26).
The seven names

VrsSkapi (3-7)
of the
Sun: Savitr
.
(i)
The
incidental
names of the
deities cannot be
16. Other middle forms of Vac.

1 7.
Her
four celestial forms
Names
of female seers
three groups
18. Deity in self-laudations
and colloquies
(87, 88)
...... ....
.
Grammatical Section (89-121).

Different kinds of particles (89-93)
19. Particles (concluded).
Prepositions.
Genders
...... ....
Rules for construing
.
.
20. Nouns.
Pronouns.
Importance of meaning.
Six kinds of compounds
.
21. Analysis of words. 22.
Meaning and analysis of words Dropping of letters 23. Yaska's wrong explanations. The verb expresses a form of becoming. 24. Word and sense. hhavavrttam. Six forms of becoming (bhdva) 25. The deities of the Vyahrtis and of Om
.
.... .... ....

. .
Definition of
The
26.
Deities of the B>g-veda.
The
first
three hymns.
Authors of Vaisvadeva
hymns
Indra hymns
27. Character of
Vailvadeva hymns
28. Passages of the Rg-veda addressed to Sarasvatl.

29. Indra associated with the Maruts in
30.
31.
RV.
i.
32.
The deities of RV. i. 1 2 and of the AprI hymn i. 1 The eleven AprI hymns Tanunap&t and Narasamsa. The deities of the Apri (ii. 157 iii. 30). Idhraa a form of Agni
.......
.
hymns
.
76
CONTENTS
ADHYAYA
Deities of Bg-veda
TABGA 1. Tanunapat.
2.
3. 4.
5.
IX.
III.
i.
Naraâmsa.
Ila.
Barhis
6.
7. 8.
9.
The Divine Doors. Night and Morning The Two Divine Sacrificers. The Three Goddesses. Tvastr The celestial Tvastr. Story of Dadhyaflc and the Mead The horse's head of Dadhyafic. The middle Tvastr Vanaspati. The Svahakrtis Tanunapat and Naraâmsa in Aprl hymns. Deities of RV. i. 14 and 15 Hymn to the Seasons RV. i. 15 Three kinds of Vai^vadeva hynms
.
..... .....
.
13-126.
PAGE
77 78
80
82 83 85
.... ........
.
86
87 89
10.
How
to ascertain the deity of a
hymn
...... ......
Seers of
i.
90
91
11, 12.
13.
Hymn-owning and
incidental deities.
Vai^vadeva hymns
.
Explanation of Dravinodas.
Deities of
RV.
16-18
95
97 98
100 102
ig3
14. Deities of
15. Prajapati's 16.

1 7.
RV. i. 18. Eight names of Prajapati (69-74) names (continued). Deities of RV. i. 19
How
to ascertain the deity of a stanza, &c.
Story of the Rbhus and Tvastr
18. Deities of
19.
RV.
RV. RV.
i.
20-22
RV.
i.
22 (concluded).
i.
i.
i.
RV.
20. Deities of
21. Deities of
24-30 31-40
41-47
.... .... ....

i.
23
Pusan Agl
105
106
108
109
22. Deities of
23.
RV.
24. 25.
RV. RV. RV.
i.
48-60.
Story of Savya.
The
6atarcii
i.
Ul
112
i, i.
61-73. 90-93.
The eleven Sauparna khilas. RV. 74-89 The order (according to the Baskalas) of hj^mn-groups
26.
27.
28.
in Mandala i. 74-164 RV. 1.94-111. Seers of hymns with hymns of Kasyapa RV. i. 105. Story of Trita Deities of RV. i. 11 2-1 21
.
114
refrains.
....
The thousand Jatavedas

115
118 119
29. 30. Story of Kakslvat and Svanaya

31. Danastutis.
120
Opinions regarding RV.
i,
Narasamsl stanzas.
126. 6, 7
123
ADHYAYA
Deities of B.V.
1.
i.
IV.
127 iv.
32.
125
126 128
Story of Romasa and Indra.

Distributed praise.
RV.
i.
127-136.
Praise in the dual

.
2.
3.
RV.
i.
137-139.
Vai^vadeva hymns
b
Story of the birth of Dirghatamas

II.
CONTENTS
PAQE
4. 5.
Hymns
revealed to Dirghatamas:
RV.
Story of Dirghatamas (continued)

Deities of
.....
i.
140-156
129
130
132
133
6. 7.
8.
Deities
RV. of RV.
i.
i.
157-163 The three Agnis. 164.

i.
The year
.
Account of the contents of RY.
9.
RV.
RV.
i.
164 (concluded).
71-178.
RV.
i.
164 (continued) 165: Indra and the Maruts

i.
135
136 139 140

141
10. Indra, the Maruts,

11.
i.
and Agastya: RV.
169, 170
:
Agastya and Lopamudra
12. Story of Agastya and
RV. i. 179 Lopamudra (concluded): RV. i. 1 80-1 91

.
Mandala
13-15. Deities of RV.
16. Deities of
17.
18.
ii.
ii.
1-12
Story of Grtsamada, Indra, and the Daityas

.
. .
.
143 146
RV. ii. 23-30 Deities of RV. ii. 31-35 Deities of RV. ii. 36-43.
148
150
Indra as a Kapinjala
Mandala
19.
iii.
The
seer Visvamitra.
Deities of
RV.
iii.
1-6
151
20. Deities of
21. Deities
RY. of RV.
31
:
iii.
7-29
153
154
22.
RV.
iii.
iii. 3033. Visvamitra, Sudas, and the Rivers an adoptive daughter. Yi^vamitra and Sakti
156 157 158
23. Visvamitra
24. Deities of
and Vac Sasarpari.
Spells against the Vasisthas
25. Deities of
RV. iii. 54-60 RV. iii. 61, 62
160
Mandala
26. Deitiesof
iv.
RV.
iv.
1-15
Indra's birth and fight with
161
27, 28. 29.
RY.
iv.
18-30.
The
steeds of the various gods
.....
Y.
Vamadeva
162 164
ADHYAYA
Deities of "RV. iv.
1, 2.
33vii.
49.
166
Deitiesof RV.
iv.
33-58
Mandala
3.
v.
.
Deities of
RV.
v.
1-28.
Story of Tryaruna and Vrâ Jana

.
.169
170
.
4.
5.
Story of Tryaruna (concluded)

References to
RY.
v. 2. 2, 9 in
other works.
Deities of
RV.
.
v.
29-40
171
6. Atri's
7.
Danastuti
gifts to
173
Babhru.
Deities of
Rnamcaya's
RV.
v.
41-51
.174
CONTENTS
yjlkqa.
XI
page
8.
Detailed account of
Deities of
RV.
V.
41-43
.
175
177
9.
10. Deities of
RV. RV.
v. V.
43 (continued), 44, 45
51-60
Story of Saptavadhri
11-15. Story of Syavasva

16.
178 179 186

six other khilas
of formulas
.
RV.
V.
73-78.
17. Deities of 18.
RV.
v.
79-87.
The S'risuktam and

and Jivaputra
187
189
191
The
khilas of Prajavat
Employment
19. Story of the birth of
Bhrgu, Angiras, and Atri
Mandala
20. Origin of Bharadvaja.
vi.
21. Deities of
22. Deities of
23. Deities of
Deities of RV. vi. 1-46 RV. vi. 37, 44, 45, 47 RV. vi. 47 (continued) and vi. 48
vi. vi.
192 193 195
RV.
RV. RV.
49-62
63-74.
196
24. Deities of 25.
The seven treasures
197 198
199
RV.
vi. 75.
Story of Abhyavartin and Prastoka Sarfljaya

vi.
26. Deities of
75 in detail 75 (continued) and Prastoka (concluded)

vi.
27. Detailed account of

28. Story of
RV.
Cayamana
200 201
Mandala
29. Pedigree of Vasistha.
vii.
Kasyapa's wives
30. Story of
31. Birth of
Mitra-Varuna and Urvaî

Agastya and Vasistha
.... ....
.
202 203
32. Vasistha
and his descendants.

vii.
vii.
Deities of
RV.
vii.
1-32
33. Deities of
34. Deities of 35. Deities
RV. RV. of RV.
33-38 38-43 44-49
vii.
.....
ADHYAYA
VI.
204 206 207 208

210
Deities of
1.
RV.
vii.
50
x.
17. 211
2.
3.
4.
50-66 66-85 Vasistha and the dog of Varuna

Deities of
Deities of
vii.
RV. RV.
vii.
212
:
Deities of
5. 6.
7.
RV. vii. 86-89 RV. vii. 90-96 Story of Nahusa and SarasvatI RV. vii. 95, 96 Deities of RV. vii. 97-104 Detailed account of RV. vii. 104
213 214 215 216 218
xu
VAKGA 8. Story of Kanva and Pragatha 9. Deities of RV. viii. 1-2 1
10. Deities of
1 1
CONTENTS
Wandala
.....
:
viii.
PAGE
219
220
222
RV.
:
viii.
5-18
of Trasadasyu's gifts
12.
RV. viii. 1 9 praise The boons chosen by RV.

viii.
223
viii.
the seer.
Story of Sobhari and Citra
13. Story of Sobhari 14. Deities of
and Citra (continued)

26-31.
RV.
is
22-25
RV.
viii
29
a prthak-karma-stuti

16.
RV.
viii.
29, 31.
Deities of
RV.
viii.
32-34
Indra and Vyamsa's
sister.
Deities of
RV.
viii.
35-46
17. Deities of 18. Deities of 19. Deities
20. Deities
RV. RV. of RV. of RV.
viii.
viii.
viii.
47-56 60-67
224 225 227 228 230 231 232

234 235
236
viii.
68-75 76-90
Deities of
21. Story of Apala

22. Story of
Apala (concluded).
RV.
.
viii.
92, 93
237
23. 24. Story of Soma's flight from the gods

25. Details regarding
238
241
loi
RV.
viii.
100.
Visnu helps Indra
26. Details regarding the deities of
RV.
viii.
242
27. Deities of
28. Deities of 29. Indra
RV. ix. 1-86 RV. ix. 87, 96, 112

seers.
....
.
Mandala
ix.
243 245
246
and the
Value of penance
SCandala x.
30. Deities of
31. Deities of
32.
33.
RV. x. 1-8. Trisiras and Indra RV. X. 9-14 Deities of RV. x. 14 (concluded), 15, 16 Three Agnis Story of Saranyu RV. x, 17
:
.
....
ADHYAYA
248
249 250
251
VII.
Deities of Bv. x. 17-98.

1.
Story of Saranyu (continued)

Story of Saranyu (concluded).
Detailed account of the funeral
....
RV.
x. x.
1
252
2. 3. 4.
5.
Deities of
253
hymn RV.
18
Formulas in which no deity

Deities of
is
RV.
x.
19-27
.....
mentioned
28
:
6.
RV.
X.
27 (continued).
RV.
x.
Dialogue of Indra and Vasukra
254 255 257 258
CONTENTS
AROA
7.
xiu
PAOE
X.
Deities of
RV.
x.
30-33
:
....
x. 34.
8. 9.
The hymn
Deities of
of Dice
RV.
Deities of
RV
35-44
RV.
x. 45, 46.
Story of Ghosa
259 260 262 263 264
10. Story of
Ghosa (concluded) 11,12. Story of Indra Vaikuntha 1 3. Story of Indra Vaikuntha (concluded).
Story of Agni and his brothers
RV.
1 4.
X.
51-53
oi panca jandh
266
Story of Agni's flight (continued)
15.
1 6.
The meaning
....
. .
267 268 270

271
Story of Agni's flight (continued)
17. Story of Agni's flight (concluded).
RV.
x.
54-57
18, 19. Story of

21. 22.
Subandhu RV. x. 59, 60 1-66 Deities of RV. x. (concluded). of Subandhu Story Deities of RV. x. 67-72 Details of RV. x. 63-66.
.
272
275 276 277 279 280 282
RV.
x. 71
24. Details of
25.
RV.
X.
:
72-84.
Two khilas
The Surya hymn
26. Account of the
RV. x. 85. Three forms Surya hymn (continued)

.
of Usas
27. Derivation of Candramas. 28. Contents of
Contents of RV.
x.
85 20-30
29.
RV. x. 85. 31-43 Remarks on the Surya hymn (concluded) Story of Pururavas and Urvaî 30. Deities of RV. x. 89-93.
31. Story of Pururavas and Urvaî (concluded)
32. Deities of
RV.
x. 96, 97.
Story of Devapi
RV.
x.
98
283 284 286 287 289 290 292
ADHYlYA
Deities of
1
VIII.
BV.
z.
98-191
Story of Devapi (continued)
......
Deities of
(1-98).
Conclnsion (99-140).
294 294
2.
3.
Story of Devapi (concluded).

Deities of
RV.
x.
99101
4.
5.
6.
8.
9.
RV. X. 102, 103. The khila of Nakula Deities of RV. x. 104, 105. Bhutamâ Ka^yapa: RV. x. 106 RV. X. 107. Story of Sarama and the Panis RV. x. io8 7. Story of Sarama and the Panis Deities of RV. X. 109-120 Deities of RV. x. 1 21-129. Three khilas {namas tej yarn kalpayanti no 'rayah ; dyusyam)
296 298 299

300 302
303 305
10. Deities of
11. 12. 13.
RV. x. 130-137 The khila Bhumih.' The deities of RV. x. 1 38-142 Deities of RV. x. 143-154. Two khilas (Medhasuktam and a sur Deities of RV. X. 155-159
*
.
..... ...... ...... ......

:
306
etu)
308
309
XIV
TABOA
14. Deities of
CONTENTS
PAGE
RV.
x.
160-164.
Ehila
{venas tat paiyat).
The
seer
Kapota
310
312
Nairrta
15. Deities of 16.
17.
18. 19.
20.
RV. X. 165-174. 'Khilo. {ymedam) Deities of RV.x. 175-181 Khila (ne/amcsa) Deities of RV. X. 182-184. Remarks on the khila 'Nejamesa.' Deities of RV. x. 185-188 The khila Samjnanam Deities of RV. X. 189, 190. RV. X. 191. The two khilas * Pradhvaranam,' Nairhastyam.'
.
313
315
316
318
'
'
'
21.
Mahananmi stanzas The Mahanamnis do not

Kuntapa, &c.
.
320
constitute a
.
.
hymn.
.
Remarks on the
.
. .
Praisas,
.
22. Deities of Nivids, Nigadas, and Metres
...
.321 .324
.
23. Deities of Metres, Vedas, Vasatkara, Svahakrtis.

24. Deities of the tones
The tones (Svaras)

Nidhana
325
326
25. Deities of the Prastava, Udgltha, Upadrava, Pratihara,

26. Various deities incidental in
Vai^vadeva hymns
.
27.
Remarks about
deities
and knowledge of them

.
28. Importance of knowing the deities
.... ..... .332

.
.
327
329 330
ABBREVIATIONS
The symbols designating MSS. are explained in
the Introduction, pp. xi-xviii.
AB.
= Aitareya Brahmana.
=A^valayana Grhya Sutra.
AGS.
JLrs.
AS'S.
= Arsanukramani. = Asvalayana Srauta Sutra.
= Atharva-veda. AV. = Brliaddevata. BD. JAOS. = Journal of the American Oriental Society. JBAS. = Journal of the Royal Asiatic Society of Great =KausItaki Brahmana. KB.
KZ.
Britain and Ireland.
= Kuhn' s Zeitschrift. M.M. = Max Muller. = NltimaSjarl. n. = Yaska's Nirukta. Nir. = Rajendralala Mitra. R. = the reading in Rajendralala Mitra's text. r. = Rg-veda. BV. = Sadgurusifya. 8. = Sfiyana. 8. = Sarv&nukramanl. S. = Satapatha Brahmana. S'B. = Taittirlya Brahmana. TB. = Taittirlya Samhita. TS. = various reading. V. r. = Vajasaneyi Sainhita. VS. ZDMG. = Zeitschrift der deutschen morgenlandischen Gesellschaft.
BRHADDEVATA
TRANSLATION AND NOTES
1.
1.
Importance of knowing the
deities.
The Vedic Triad.

will,
With
obeisance to the seers of formulas, I
in
the
sequence of the traditional

divinity of the
*t*<<^gm
'T'^'f^Wr:).
^
text^ state
for
(all)
stanzas the
verse.
has M*{<^<^l
hymn, the stanza, the hemistich, and the

li,
bfkm\ corrected to1^4Î

r.
'smîW
rd (Rgvidhana
i.
1. 1
^7^ Bhr^raV "^
The words samamnayanupurvaiah occur
alao in
RgvidhSna
i.
1.2.
In every formula one should know the divinity with for he who knows the divinities of the formulas, exactness understands their object.
2.
;
^^
3I^f?T
r.
.
.
ff hm^bk, f^ fT?^ rV*. "^^^RTfTT hm^bfkn,

With tho words ^^^fltft f^ *insnul
.
^Hf^Rl^
r^
""iirfV-
l#J^cp.
SarvanukramanI, Inti oductiou

viii.
MnNiqt
3.
^'RTf^;
is
aud
H^W ^^dlRlf
below,
31.
He
capable of giving an (authoritative) opinion (vijhd-
payati) as to their (tad

contained
(hitdii)
= mantomidm)
(tad) at the
intentions* which were
in
them
time when the formulas
were
revealed to the seers (rsindm mantradrstisu), (and) as to
the correct understanding (of them) and the various ceremonies

(connected with them).
flHSdlX lim^b,
hm^rfk, <*if*<HI*IK
" Cp. Nirukta
II.
vii.
7ffl[r!t^
b.
f,
cTf^^ k,
Trf^'rlTn. i^r*.
irf^^ r. TT^fwrT^TR.
evam uccavacair abhiprayair
rfi^^l* mantradfsâyo bhavanti.
Introduction]
BEHADDEVATA
i.
[2
4.
For no one without really having correct knowledge of

-.
the divinity (addressed in the formula), attains to the fruit of customary or Vedlc ceremonies
^h^TRT Bhm^^^
smdrta
rites
HlfêftHf
r.
TT hm^fk,
i
:
'^ b, no particle
r.
* Cp. Sarvanukramanl, Introduction
'for without this knowledge, irauta

i.
and
cannot be accomplished.'
Cp. also below,
21,
and Rgvidhana
i.
2. i.
group of these (deities) belongs here to the divinity Agni, the second to Vayu or Indra, and the third to Surya \
5.
The
first
X^ hm'r, X^
* Cp. below,
i.
bfk.
^^%^ ^ hm^bfk,
Nirukta
vii.
^^*)c|
r^^
i.
6g
Sarvanukramanl, Introduction
8.
6.
Whatever god a
(a
seer desiring
an object mentions,
let that
one, it is said, be (the
dominantly praising
god of the formula) ^. A formula pregod) with devotion, is addressed to that
same god.
^m^b,^hd,|^fkr.
The end
of the varga
is
H^Thm^r^r^.^^SITbfkr. r^bfkr.cT^^hniM.
^
in
here marked by
:
*
bm^, not
in
hdf k.
its
* Cp.
Nirukta
vii. i
the formula has that god for
deity to
whom
he addresses
praise
when
desiring the possession of
an object which he
wants.*
2.
7.
Prayer and praise.
expressed by means of name, form, action, and relationship, but prayer by means of objects such as heaven, long
Praise
is
life,
wealth, and sons^

* Cp.
Rgvidhana
i.
1.6.
8.
The stanzas
is
here (in the Rg-veda) but few

in
which heaven
^rtllfllM>
which both praise and prayer appear, are still fewer than these are those prayed for.
in
;
hm^rb,
r,
?^rf((flml
f,
^(irrfirar^
b.
r^*.
bfkr^r*.m: ^:
9.
cH ^: hfk,
TTT
^m\ cH ^
f^ hm^r,
f^r%
(thinking) 'this
Every one of us {sarvo 'yam) recognizes one who praises, man wants something from me,' and (he also
3}
_i.
14, 15
TKANSLATION AND NOTES

states
[Introduction
recognizes) one
is)
an object, (thinking) *he praises, (that he regards me as one having (those) objects (to bestow).*
who
^nJ?I^
10.
hm^r, "^Sr^^^ bfk.
But whether the
seers
who
discern the truth either praise

;
or state (an object), they express both
for
both are in reality
the same.
^^ftrf^T^f^^f^: ^^fW^ hm^bfkr-, ^^^^ ^^f^ ^Mn^'i^^tH: bfkr^ (it^fSfH: f). *<^MV!j|^,^rif^: tî\i*}).
<sj<if^4l
r.
hm^r,
11.
When
the
name
of a deity
is
mentioned
in the second
person* in a formula, one should
know
is
that to be the deity in
the formula, because (that) indication
there (sampada).
f?1Vhl^ Bhm^r^ TTflB^ r. TTFm t^Tft f^RT^JT^ hm^bfk, Tl^TT^:
'^^
r.
The
g^HW
end of the varga

vii.
is
here marked by
in bf,
not in
hm^k.
iti
* Cp. Nirukta
pratyaksakftd madhyamapurusayogds tvam
caitena sarva-
namna.
3.
Different kinds of hymns.
12. Therefore
one familiar with (the) application (of formulas)

(of deities).
should in every formula carefully observe the deity, with regard

to name,
and the multiplicity of the designations

hr'fkr^,
^W
^^m bni\
ff^WT* r. ofiTVTTt hm^rbfk, <>fWR rV^

seer
is
13.
The complete utterance of a

which
the deities
designated a
hymn
two
(sukta), in
appear in one, in many,
(or) in
(formulas).
f^% ^^mr îf^hm^rbk, t%^ rVf^ "W^fWî^r^ Tt^lt%n,bm^r^ T^î^

bfkr,
TTfT^ r\
h haa on the margin
f^
cT^
J^
x||f<^^*<î
^^^
^<I1R.f?T
14. 15.
variety arises with regard to the deity, the author-
ship, the subject,
and the metre.
All
hymns which
are revealed
as the praise of one single (seer, constitute) a seer's

sukta)
;
hymn
(rsi-
for that is the (aggregate)
hymn
of that seer.
In so far
Introduction]
BRHADDEVATA
is
i.
i6
it
[4
as a subject
completed
(in
several stanzas), they call
subject-hymn (artha-sukta).
bfkrdh
The
(corrected on margin in
to l|WTf%),
-^^rM^fftlRCftltC^ ^<<5l[*<^)r^r*.
;
reading of 15"^ in the text is that of
Bhr^m'
instead of this r reads
^^^ g
4iqr<<t>j:
CIT^SI?^
^^dNI^^^T). Tif^ TT^ "^TS'*
h has
I
also
on the margin
to 15*"^,
^ôRl g
HmM
:
^^nfRTT^T^Î^
With reference
h has on the margin
^RT"
16.
(The stanzas) which have a
common metre
are called a
metre-hymn (chandah-sukta).
variety of
Thus one should here recognize the

is.
hymns such
as it really
^:^br2rV,^^bfm\^^ k, "^T^ r.Tf^P^: hdfm\ Tf^î^: r.'ip^:

k,
7T^fq
in
b.
%fÛ|*^4i Bhr^m^,
^f<3(tij#^ci[^r.
The
end of the varga
is
here marked
by ^
hdmbfk.
4.
Hymn
deities,
stanza deities, incidental deities.

deities in the formulas are of
17.
The denominations of the

:
three kinds
such as belong to a (whole)
hymn *,
or such as belong
^\
to a stanza (only), as well as such as are incidental
f{^ hrb,
* Cp.
?r%iir
vii.
fk. '^ ^Twfrf^ hm^bf, o^

13 and
x. 42.
^^HT%
i.
r.
xi 'srnfTftr k.
Nirukta
^ Cp. Nirukta
20
arid vii. i8.
(Names) belonging to hymns belong to (whole) hymns, In a formula addressed to one divinity certain other (names) are
18.
those belonging to stanzas belong to (single) stanzas (only).
here mentioned,
H^% hm^r, *r^r% %\ bfk.% ^T^: hm^-,

'JTrf^
Um^rfk, ^nf^
br*.
%',
^BÎ
r.
b,
"^
^^^Tt^f^Bhm^^
T{Wf?[\
^^: r^r*fkr2r''.
18*^
= 41**.
they are associated
they belong to the same world or because Hence even in a hymn of manifold character, there may belong to the (whole) hymn
19. either because
these are incidental.
IWrft'jf^
hm^bfk,
:
'inirnlvjtir r^r*^^
20.
a deity
that
is,
(such) a
hymn
is
understood to be one
5]
i.
23
[Introduction
that cannot be definitely described * When a hymn is broken up (hhinne) ^, one should here state the deity from (its) characteristic
mark ^.
oft^ hm^r^br^r^
^^TTJ bd.
*^
fkr^,
is
o^ ,. ^^RTTf'Tl f^Tfl
m^rbfk,
^^m
name
f^T-
No
various reading
given by Rajondralala Mitra.

of an indefinite character in which the
of
* This perhaps refers to
hymns
no
deity
is
is
mentioned
(cp. anadisfa-devata,
vii.
Nirukta
vii. 4),
but the deity of which, as a whole,

**
Prajapati (cp. below,

it
16
Sarv. x. 18; Sieg, SagenstoflFe, p. 8).

is
That
is,
when
single stanzas of
are ritually applied, the deity

i.
that of the stanza

I.e.
cp. sukta-bheda-
prayoge in Sarvanukramaîl
139.
Cp.
SarvanukramanI
and
i.
94.
21. In each case one should duly connect the formulas with
the
rites
by ascertaining the deity

*.
for that is the rite
which
is
completely successful
Iim^^ hm' r, TI^T^W

is
bf k.
HW^ hm^
is
rb,
!?<
fkr'.
The
i.
end of the varga
here marked by
* Cp.
i.
in
hm^bfk.
negatively stated; see also
118,
ii.
4,
where the same thing
20,
viii.
124.
5.
Origin of names.
22.
Because the
praisers, at the beginning
and end of hymns,
proclaim the occasion^, one
who knows
formulas should here
observe the deities with regard to their name.
TT^T bfkr^ ^^TTT ^^^^R.r^^ ^^"rerRTT hm^r^ ^5^^^ ^M^*^ ff m\ "^"^^^ r' r^
^^rTT
* Text, with translation
hbfkr,
and notes, of the following passage (22-33) on the origin of

in
names has been printed by me

That
is,
Album-Kern
(Leiden, 1903), pp. 334, 336.
the Bishis often mention the names of the deities especially at the beginning
and the end of a hymn, together with some reference to the circumstances connected with
their laudation.
23.
does
As to that, indeed, they say a name arise, whether of Vedic

?
'
from how
many
actions
beings or any other (name
occurring) here
y-rm*!! r\
r^r*,
*
f,
Wf^T^
H^\*\\
all
the
rest.
TT
bfkr^r^
^ hm^r. ij^M^
(i.
*<^*i^hm^rbk.
*
This expression
is
equivalent to laukyanam; cp. laukyanarji vaidikanat/i vd above
4).
Introduction]
BEHADDEVATA
i.
24
[6
'From nine,' say the etymologists, and the ancient sages Madhuka, Svetaketu, and Galava think so too
24.
:
l|<,|(!li: all
MSS.
except r^r*, which have m1^|*UI-
T*^ hr^ Jf^ Bm^r^r^d

MS.
evidence, because
it is
I have chosen the former reading against the balance of the
the
more
most
difficult,
because the plural suits the construction better, because h and r^ are the
correct of the
fact that d,
MSS., and because i^V)

which
is
is
very easily altered to iqri, as
is
proved
by the
a copy of h, has the latter reading.
which (comes) from abode, action, form, luck, speech, prayer, from accident, as well as addiction* and ex25. '(viz.) that
traction ^.'
m^
(the syllables
i.
m\\
28.
in the
margin being meant to
fill
the lacuna).
Cp. the various
readings below,
* I have
assumed
this to be the
most
likely
meaning from the use of upa-vas.
* Lit.
'the condition of being the descendant (dyana) of
him
{amusya).'
regard to that (question), Yaska, Gargya, and Rathifrom four from prayer, from the diversity of objects *, from speech, and from action.'
26.
With
*
tara say,
i'sTicili:
li*5dt?aitS
hm^rbf, 'Tîwrr* kr^
Between ^fff
andTnTT^fk
27"'^.
^ftn^, evidently copied by mistake from
^M^^nrr^ fkr'^r'*
marked by ^
in
(<^m^
f),
yH '^
^^^HJT^
r^r*.
The
insert
TRlf^
is
V(jV!}^Û|r^ hm^rb,
here
end of the varga
bfdm^, not
in k.
* Artha-vairvpya here corresponds to rupa in 25.
6.
S'auuaka's view:
all
names derived from
action.
27.
action
Saunaka, however, says that all these names (come) from prayer and form and utterance % all arise from action. r. ^T^ hrHr2r^
and vacya
<5fl^H5 hr^r^mHfk, ^Tirt ^TTf

*
TRR
r,
IfiT^ fk.
Rupa here corresponds
to artha-vairSpya
to vac in 26.
28. Similarly,
even
that (name)
which (comes) from
acci-
7]
_i. 32
TEANSLATION AND NOTES

is
[Introduction
and
dent * as well as from addiction and extraction, so hear (what) the reasons (are).
simply action
^nPJTW "^ lirb,

MSS.
\!(^* Bhm^r','^<j<i;
matical use of the
ff^rr^TZTraCRT
except b, which has

r.
W^^^f^.
W^p4 ^ m^
of the
fk, irarr
^teiNUll^
bfk,
r^*. THTT
r,
<T^
all
W^^ ^ 5^ c^ ^ hr^d.
ungramas an original inaccuracy (due
The evidence
MSS.
is
so strongly in favour of the

it
nom.
for the ace, that I
have retained
perhaps to the metre).

4. i).
The ^gvidhana has
instances of the
same loose usage
(i.
3.
i.
iii.
^gnl
(the reading apparently of r^r*) looks too

is
much
is
like a correction (cp.
46).
* Yadrchaya
the only word here and in 25 which
not in the ablative, probably

word.
owing to the frequent adverbial use of the instrumontal of

(for ca yat) in
this
The
corruption _;apa/
25 was probably due to yadrchayopavasanat being understood by the copyist
as one expression
and the consequent necessity of making up the number nine

is
in
some
other way.
The
(scil.
corruption
not repeated in 28 because of the absence of this necessity.

(i.
Yadrchaya
nama)
is
explained below
30) as yadrchiham noma.
29. Creatures arise from action
from action (comes) the inter:
course of beings.
it is
And
(its)
a being comes into existence somewhere

abode.
produced from
HWr: hm'r.TT^ rM)fkr^

kr'^), l|j^T!j:
5^ ^l^m Spf^ MSS. except rS*. which have ^W k, ^ ^T^ ?5^ hr^d, Wra% ^rW fm^r. <jt m<|^^ b, U^ H ^
r^
all
|
^^: ^T^^Rf?!: hm^rb.^f^: ^mTf?!:

ÎW
W^.
(TRfTT:
^%il|i<'<^
rî*.
30.
An
accidental
name
is is
should
know
that that also

of)
given somewhere or other one here (derived) from a comparison

:
with some (form
becoming.
i
i
g TRTfiTVt^ hm'r. ^TR ^ m vTiiJ^ fkr^, fTR TT^ Ml*<lfy twN^ b. ^M*t||f^f hm^^r^r^ ^^^^^ if^M bfkr^
^
\3^
"îIm^
I
r^^ ^TT^
^^
r.
action, nor is
For there is no (form of) becoming unconnected with any name meaningless. Names have no other source than becoming therefore they are all derived from action.
31.
;
T TTTrf^ hm^r, T TRTf b,

is
<T
TWIf
f,
flWTTrf krl
bm^.
The end of the varga
here marked by
iu
hd, by
^^
in fk, not at all in
7.
Auspicious names.
is
Different kinds of formulas.
32.
name which
formed from luck and from addiction
Introduction]
BRHADDEVATA
:
i.
33
[8
simply becomes a prayer

svasti (welfare),
from (words expressing) luck, such as
^W
f
hm^bfk,
^^^ g m^rfk,
corrected to
^ JFH^
r.
f,
o^^^^jxWhm^r, o^Rf^ 'q
ff hb.
M^lîl^Hlfîg hra^bkrV, ^^STT^ ?ilWrf^

r,
b.
'>^^
rh^fkr^
(^f).
<>f^
M^l^^t^lf^ ^
"||liT%
^npWrf^
'q r^r^
33.
names of beings, even the well-known

*
'
ones, are
formed on
the principle, how, pray, could this man, with such a contemptible name, live long here ? *
^rf^
ff^
is,
hm^rb,
^fffq
^fm\'*
b,
f,
"^f^f^f?Em kr^.
bfkr,
"^ hr*.-
is
f^f^ d MpM hm^ rfk, f^[f^TT^]fq

*
f^rf^;rrRrf^
rh\
inis
That
even ordinary names are based on the principle of avoiding what

i.
auspicious.
Cp. Nirukta
*
20,
where ku
in ku-cara is interpreted as kutsita if the
word
an epithet of beast
'
{mrga), but not if
it
applies to a god.
34.
The formulas which have been seen by the
seers of such,
may
and to the (degree

a deity's nature.
be of various sorts both with respect to the (kind of) praise of) majesty (arising) from the prominence of
^ Bhm^^%
Trranr: m^k,
r.
t^
hr.
#^ b fk. lWTTr|^frr3R: hr^fr^r^ TWT^

^^t^fjwt^w
^^-
IWTTft^HT^H:
b,
tt^t:
r.
op.
35. Praise (47) S laudation (48), blame (49), doubt (51), plaint (5o)> desire (53), prayer (50), boasting (51), request (49), question
(50),
summons
(57),
enigma
(57),
k,
Hflf^^^T m^^^r^ HqiRrtS^l

in 57.
H^fîftT hdbfr:
cp.
the
various
readings
The
figures in
vii. 3,
35-39 refer
to the s'lokas
below which exemplify these categories.

prayer {a^s), narration (ociiAyasa),
Cp. Nirukta
where examples of praise
{stuti),
plaint (paridevand),
blame {ninda), and laudation {prasamsd) are given.
36.
commission
(51),
injunction (52), vaunt (53), lament* (53),
narration (58), conversation (52), purifying narrative ^ (53).

* Corresponding to this (vilapitam)
in 63'
we have
vildpa in 53.
in
^ Simply dkhydna
in b.
is
here marked by
m^dfk, not
8.
9]
i.
41
[Introduction
and modes of expression.
37. Lascivious verses (55), obeisance (54), obstacle (55), resolve

(55), prattle (55), reply (50);
TTfrrU^ra;. r*, HfdOîngC. f k r,
in 55)-
Hfd^\R^ b, lrf?raîl^ h m^ r'^ (cp. the various readings
Hfd<lW cT^^ '^ hm^r^', TrfTRT^
ifR
^r,
irfTI^T^
^ TW
^bfk.
38. prohibition
(56, 57),
and admonition
is
(52),
intoxication
and what
(57);
called invitation (56),
and denial agitation (56), and

b,
wonder
y*< l <m^<<1 hm^rfk, H<J [ <^Ms(cn b.
^ ^r,
TRr.
#3T^ bm\
^ f hm^^\ ^ ^
(49),
^ f k, ^ ^ f
f,
^1^0
^f^r
(cp. various readings in 56).
Tf^ Bhm^r',
39. abuse (48), eulogy

position, particle,
^ invective noun, and verb ^

;
curse ^ (49, 58); pre-
hbfk,
*
^0^:
No
r.
'afXra'ff
hm^rb, '4^^h
r^r^fkr^.
is
fwm^
hbfk, r^Mldlâ r^*.

its
example of this category (abhisfava)
given below, perhaps because of

all
practical identity with praise (stuti).

thirty-five
See below (47-58), where examples of

abhis{ava).
these
modes of expression are given (excepting

(i.
These four grammatical
categories are discussed below
42-45 and
ii.
89-98).
40. past, present*,
of such a nature are the formulas in

JTf^TZr
and future; masculine, feminine, neuter^: all the Vedas everywhere.

f,
^
r.
fk,
Î^
*
^r#%^g
hm^k, mVÎ^^
^{M^n
br.
^ MSS."^ ^ hm^r^br^ "^^^

^4*^^(^(71
Î^: Bhr^m\
fwHU
r,
^[^^%f^t?I
Bhavya here meaning
'present,' in
i.
61 means 'future.'
* Cp. below,
ii.
96.
41. Stanzas,
hemistichs,
and verses are

;
for
the purpose of
setting forth the object of (their) utterances
moreover, in Brah-
mana and
ritual (Jcalpa)
some
(of these stanzas &c.) here are quoted.

r.
TT^T^^NnfP^hm^bfkr^r^^ f^^^ ^tT ^T^l
>Ht: hm^,\Hbfk.
WT^
^^<J"^
II.
^T^ ^5^
f'Tl^r^vf"^ ÎTf'rf^hm^rbfk, t^\h"
^1^
|iMr^<\r^r*.
The
^"^
f'T'T-
end of the varga
is
here marked by
in
hm^bfk.
Introduction]
BRHADDEVATA
9.
i.
42
[10
Definition of
noun and verb.
42 a. The uttered sound by which we here apprehend a substantive, when connected in the (correct) disposition of syllables,
the wise
fkr.
call
'
noun (name).
'
42-45 are omitted in
r^r'*.
The
text
and
translation, with notes, of
42-45 have been printed in Album-Kern,
pp. 334 and 337.
43.
That
in
senses, sages call a noun,
which eight inflexions are employed in various when there is a distinction of number
^
and gender.
f%HW^:
44.
hr'r'ra\ f^^TrHi: fkr.
That notion which, connected with many actions, becoming a later from an earlier^, (and yet being) but one, is efiected by the development of the action, they call by the term verb.'
*
f**ll^R|rHiJllf m^r, fsh*|lf*T(Mfrrt
ff^r^^
*
bf k.
is,
^f^
f,
flB^M^lTT^^T
is
h,
fwrf^Tf^-
m^bfkr, t^T
h.
:
That
which expresses sequence of time
the expression
taken fromNiruktai.
i.
a becoming which arises from the development of an action, and which is designated by a term with a primary sujBSlx, and which is joined with number, inflexion (or)
45.
When
there
is
indeclinable form {avyaya),
and gender, then
it
is
to be regarded
as a substantive (dravya).
f*^lfHril|rd m^rfb, f^Tfirf^TfTr*
W^ fnt'lffcft
marked by
Q. in
b.
'>f^fW
h. ir^nm^Wfcf^
hm^fr,
^îs
=*!*!**
hm^r, f%JTfll=!W f k b. The end of the varga
here
hm^bf k.
10.
Examples of
different kinds of formulas.
Hear now, in succession, how the seers formerly with terms of different kinds saw their various utterances here.
46.
f^în^ hr^r*mHf kr^,

47.
f^f^îTRlt^
r.
By means
of (attributing) beautiful form and so forth,

;
is pronounced similarly prayer by (such terms as) heaven and so forth. The utterances which are different from these may also be of many kinds.
praise (35)
Jiturr
îfl: hr^r3br2m\
iftiffT
fk,
ifrmTim^'V:
r.
11]
48.
i.
52

'
'
[Introduction
In the formula Citra indeed (citra it viii. 21. 18) Sobhari's (Formulas) exprespraise of the Hberal giver is a laudation {35). sive of abuse (39) appear: (e.g. the formula) 'and thy mother'
:
(mdtd ca)^
reviles.
^hm^b,?T^:r^r^^T^<>r3fk.
^fft'n;:
THf^TifrW^hm^rbf
iii.
'
k,
M^'^JI^'^^f^ r^r*.
m^ ^Nt: h r, ^"^ b, hT^ f k rl ?rmT ^^^ h m^ r, ^rrm %^ f k r^ r^ A ASS. x. 8. 10. VS. xxiii. 25; TS. vii. 4. 19' S^B. xiu. v. 2^ TB. 9. 7^
;
49.
The stanza
(35),
blame
{mogham annam x. 1 1 7. 6) is while the stanza 'who me* (3/0 md: vii. 104. 16) is a
*
vain food
'What, wondrous Indra' {yad indra citra'. v. 39. i) curse (39). is a request (35), while in the stanza 'over this world' (ahhldam: X. 48. 7) there is invective (39)
^?i^
fm^^
hm^r,
W^
*f\V|*{j4 b,
'^Tlfr^mW
f,
'^Wl^HriT krl
f^T
a
hm^br, f?I^fkr2.
50.
'May wind waft

;
hither' (vdta
a vdtu:
x. 186. i) is
prayer (35) 'staves' (danddh: vii. 33. 6) is plaint (35), while the two stanzas 'I ask thee' (prchdmi tvd: i. 164. 34, 35) are
respectively question (35)
and reply
in
(37).
I
^T^tTT hm^rbf k^2r^ ^y^|f^ end of the varga is here marked by ^0

11.
A xrf?^^^ hm^b, MPC^^^^

hbfkm^
f kr^r*
A The
Examples of
different kinds of formulas (continued).
51.
(35)
'What was below* (adhah svid *I was Manu' (aham manuli: iv.
in
dslt: x. 129. 5) is
doubt
26. i)
would be boasting
(35);
iii.
the (stanza)
'this
our sacrifice'
(imam no yajnam:
21. i) the (first) verse is called
commission (36). i<l^1^hm^bfk,-îi\f^^r^r^ qi?qinhm^r,qi^^r^nfk. iftT^^ rr^

rbfk,
^^ hm'
52.
'
^t[%
let
r^ r*.
Here
him say
'
'
{iha hravltu
i.
64. 7) is injunction
i.
(36); the stanza 'clasp
me
tightly' (upopa
'
me:
126. 7)
is
con-
versation (36) praise of dice ^
but
is
not with dice
(aksair
md
x. 34. 13) in
the
prohibition
and admonition
WR
^ That
bfkr,
^W"R
bni\ ^TWH? r^r^r^
-^^Î %
(38).
hr^m^ B, ^JJMtM
% r. T|f?T-
>v|lM^^n hm^rbfk,
is,
irfTI^îrR^lft r*
x. 34.
in
the dice-hymn,
Introduction]
BRHADDEVATA
' :
i.
53
[12
'Ho, wife' (hayejdye: x. 95. i) is narrative (36); 'of i. 1 79. 4) would be lamentation the reed to me {nadasya 7nd x. 86. 9) is a vaunt (36) (avirdm: husband' 'without a {36)^;
53.
about
oneself, while 'the lover '^ (sudevah:
x. 95. 14, expresses)
desire (35).
t%^^:
*
^TT'l.lir^r^r'bfkm^ (no visarga bfkm^),
fWT^^
r.
WKTTraHJ
hr'
Akhyana here corresponds to pavitrdkhy ana in 36.

;
Vilapa here corresponds

v. 2
is,
to vilapitam in 36
the latter expression
is
also
used in Nirukta
3 this passage
with reference to the
above passage
(i.
179. 4).
In Nirukta
vii.
however, described as
plaint (paridevana),
54. Obeisance (37,

'
is
expressed) in (the formula of) Sunahsepa,

'
:
'
{namas te astu vidyute AV. i. 13. i)^; but when one resolves what is expressed (with the words) I will be equal {tulyo 'ham sydm) ^,
Obeisance to thee, Lightning
'
^:t^
r^r*.
m^r,
^:^
first
b.
g^yff
"Si5rri.hm^rfk,
g^
^tt*^ r^ ^t^ ^\%^ kr^, f ^TT'î.b. Instead of 54*"^, as

f,
(oft) ^<T
^
'^fT!~
given in the text
according to hm^rbfk, a totally different line occurs in r^
f>^<<l*Tl(
'^vJ'^J
(viii.
^TO^rfÎW ^> the

* Cp. below,
pada of which
;
is
the pratika of a khila mentioned below

xxiii, xxvii.
45).
viii.
44
Meyer, Rgvidhana
The author here seems
to have been unable to quote an
example of samkalpa, and to have contented himself with
giving only a definition of
its
meaning.
resolve (37); 'what, Indra, I' (yad indrdham: XX. 14. 27. i) is the prattle (37) of Aitasa^^; 'the harlot' {mahdnagni: AV. xx. 136. 5) would be a lascivious verse
55. (there
I,
is)
viii.
AV.
(37);
'bang!'
{bhuk:
AV.
xx. 135. 1-3)^, again, (expresses) an
obstacle (37).
#tni^ m^hfk, ^?n[^ br. ^: Bhm^r^ 'gt r. Î^HJ-^'Phm^rfk, TTfTTRTTo b. ^^rr<(,hm\ ^TRllfkr^, offT b, g r.Tlf^>^ hdf, RfTO'lt kr^, irf^rftVt bm^r
(cp. above, 37).
gfÎ^rfq m^hr^f, ^P((t(ftT kr^
jfil(ii|( br',
Ûli^f\
r.
The end
of the varga
is
here marked by
^^
33.
in
hdm^f, not
in bk.
also
* See Aitareya
Brahmana
vi.
i,
and Sayana's comment in Aufrecht's edition

33. 19,
Haug,
vol.
ii,
p. 434.
^ Cp.
AB.
vi.
Haug,
vol.
ii,
p. 435.

_i. 58
12.
; '
13]
[Introduction
Further examples of different kinds of formulas.
56. 'Well, I'
(hantdham:
x. 119. 9), this (formula) is intoxi:
cation (38)
not our
'
own
'
(na sa svah
:
vii.
is
86. 6)
is
*0 Indra-Kutsa
discern not' (na
(indrdkutsd
:
v.
31. 9)
is
invitation (38);
denial (38) 'I
vijdndmi
THTT^^^
i.
164. 37)
agitation (38).
3WT^#^
^fnro
r,
hm^r,
omitted in b.
WT^l
fk.
56'^^
TT^TT^^^ bhr^m\ "WT^

b,
fkr^.
f,
if if
k,
^ hm^r^f, ^HT^
r^
-^^rf^T^^:
kr*.
r.
^^T?^
in b.
W^
H^<^: hrm\ iTS^:

67.
and 57"^ are omitted
summons
(stanza)
'Let the invoker worship' (hold yalcmt: i. 139. 10) (35); 'who, to-day' {ko adya: i. 84. 16 or iv. 25.
his brother not' {71a
;
is
i) is
wonder (38); 'to

is
denial (38) 'outstretched' (vitatau:
(there
is)
jdmaye: iii. 31. 2)8- this an enigma (35) which begins

^
AV.
xx. 133. 1-6)^.
^rmg^Pf^ ra\ ^^fbm'dr(cp. 35).

<||*^Jl|^^"1fkr^
" Cp. below, iv.
îm hdm^bfk,
^(ff[
r.
T^Tf^^^
is
lir^kr^ ^-
m.
If the reading adopted iu the text

is
the right one {jamaye
'pahnavo na), the transposition of the negative

of apahnava
remarkable, and we have thus two examples

i.
and none of abhistava
see note ou
39.
The Sandhi
of vitatddi
adds a second irregularity to
this line.
'Death was not* (na mrtyur dslt x. 129. 2) this (stanza) they pronounce to be narration (36)8-; 'may they be childless'
58.
:
(aprajdh santu:
i.
25. 5") is
a curse (39)
while 'blessed' (hha-
dram
i.
89. 8) is
a prayer ^ in Gotama ^.
JT^hdm^r, '^^^bfkr^.
drain karnebhih) is
aft7|?tm\
^f^Tltj
hbfkr'. The author of 1.89.8 (6Aate
Gotama, that of
it
iv.
11.7 {bhadram
agne)
is
Varaadeva Gautama. The
former must be meant because
(and not the
latter) is
a good example of a prayer, and

latter belongs to
is
a seer would not be referred to by his patronymic when the
two seers
(Vamadeva and Nodhas), and the context does not show which
over, preferred the reading
(cp.
i.
meant.
I have, more-
'uTWj
all
as seers are regularly referred to thus in the locative

fl
54,
ii.
129-131), not, e.g. as ^H

29
, '
in the
hymn
of
Gotama' (but
critical
Tn^??^
ii.
'
in
iii.
36).
(In
*
ii. 1
hb m^ have
is
wrongly ^nn*) for 'itcW ; cp. also
note on
3.
46.)
The same term
used to describe the same stanza in Nirukta vii.
Curse
This
is
(39)
is
twice exemplified, once as sapa (49), and once (57) as dbhisdpa.
"
the second example of aits (35).

alone as exemplified twice.
*
Apahnava
in
i.
57 (note *) would therefore not stand

i.
The author
of
89.
Introduction]
BEHADDEVATA
else of this
i.
59
[1*
kind can be found, and can in accordance with the application (prayogatas) of these (formulas) be stated to be such, when contained in stanzas, (whole) hymns, and hemistichs.
59.
Much
60. These contents (vdJcydrthdh) of the formulas are properly connected with the deity belonging to the hymn but the praise in this case is a matter of inference
; '^.
"fft
^W^TTfM^limi bf r, OfTT ^W3nt5nTR.r^ r^ >^ ^Wrf^ kil ^^?I^

tTTT*
r*,
hm^rb,
^^^ fkr2.WTT" bm^rb,

is
*^
W^"*
f,
^T
W^ kr^.
The end
of the varga
*
here marked by
^^
in hdbf,
and by ^^
in k, not at all in m^.
These various forms of statement in
reality
imply praise of the deity with vhich
they are connected.
13.
The Sun and Frajapati as the source of

is
all.
61.
Of what
and
is
stationary,
of
and has been and is to be^ and of what moves all this some regard the Sun alone to be
r has
the origin and the cause of dissolution.

hr'm^bfkr'^r'^ read 61"^ as in the text
*
;
T^^ *rf^ÎW ^1^ WT^ ^ ^l

*
Bhavya
is
used above
(1.
40) in the sense of is
present.*
62.
Both of what
not and what
is,
this source Is (really)
Prajapati, as (being) this eternal
able (aksaram)
Brahma which is at once imperishand the object of speech (vdcyam) *.
TJ^ hm^rbfk,
"^
f,
TJ^fr^
TR ^ TR ^T^
k,
^ Bhr3m\
r.
^f
r.
^ TT^f
hdr^m^b,
'^
^T^ r^r^
That
is,
Prajapati
is
a form of the supreme Brahma, which alone
is
eternal (nitya)
and, though transcending thought and speech, can be directly expressed (vdcya) in the
Vedantist formula (cp. Vedantasara, 144, and introductory stanza, ed. Bohtlingk).
63.
He
(the Sun), having divided himself into three, abides

all
in these worlds, causing

his rays.
the gods in due order to rest in
W^
hr^m^bfkr^r"',
W#^ r.fij^lir #H hm^r,
^^W
b,
fÎWr^
f.
form of fire, abides in three forms have come into being, the seers adore with songs as manifested under three names.
(tridhd) in the worlds that
64. This (being) which, in the
15]
i.
69

"^''
[Introduction
Vjr^ hdr, TJrTl^H

hm^rbfk, ^f^<i
65.
r*r^r'.
1^^
^J^
f.
^^l^ ^' "'J''^ r^r*. 3rf^

every being, and,
For he abides, glowing,
in the interior of
with sacrificial litter spread, they adore him in the invocation as having three abodes.
XT^ f^ hm^r^r', TI^
^ bfkr^ JJ^ ^
14.
r.
The end
of the varga
is
here marked by
^^
in
bfkm^hd.
The three forms of Agni.

is
66.
(in the)
Here
(on earth) he
by
priests called
,
Agni Pavamana,
(celestial)
middle (sphere), Agni Vanaspati
but in that
world, Agni Suci^.
^^RTîf^ hm^ rbfk, M!*iMTfM4.

r. ^^jNB ^
*
**
r^
r*. f^HNr5Tf?T: Bhr'm\ f^

bkr.
m^^:
m^r^r^r',
<%^
f,
'%^
AV.
hd,
^t^
:
Agni
is called
Vanaspati in
v. 24. 2
cp. St. Petersburg Dictionary sub voce.

in
Pavamana,
S'uci,
Pavaka are the three names
TS.
ii.
2. 4^,
and in the Puranas

(vii.
(see
St. Petersburg
Diet.).
Cp. the names of Agni's brothers below

is
61).
67. In this
world he
extolled
is
by seers with praises as being
Agni, in the middle (world) he he is praised as Vai^vanara*.
praised as Jatavedas, in heaven
tt^:
*
r^r^r^bfk,
tt^:
Imi^r.
dUd'^Û
r,
WTfl^^ hdm^bfk.
Daivatakanda
The
triad Agni, Jatavedas, "Vaisvanara is placed at the head of the
of the Naighantuka.
Yaska, in Nirukta
vii.
23, states that ancient ritualists took
Agni
Vaisvanara to be the sun, while S'akapuni considered him to be the terrestrial Agni.
"With the latter view Yaska substantially agrees in Nirukta
vii.
31.
Cp. below,
ii.
17.
68. Because, taking up fluids with his rays, accompanied by Vayu, he rains upon the world, he is termed Indra.'
'
TTT:
hm^rbfk,
'>^
^^
^^: r^r*. ^ ^: hm^rbfk, g ^: r^r*.

Indra and
69.
Agni
in this (world),
Vayu
in the middle,
*.
Surya
in heaven, are here to be recognized as the three deities

iranft hr3m\
'
?TRt
bfkr.
^f^ ^
Nirukta
hm^rfk,
TT^?^
b.
* Cp. tisra eva devatdh &c. in
vii. 5,
and Sarvaniikramanl, Introduction
ii.
(with Sadguru'isya's comment).
Introduction]
BRHADDEVATA
each of them)
;
i.
70
[16
70.
Owing
to the majesty^ of these (deities) different
names
here
are applied (to
(the
diversity of names)
appears in this and that (sphere) according to the division of their

respective spheres.
^"^f?J k, <T^ cT^t^l^T^^f^.i".

* Cp. Nirukta
vii.
The
end of the varga
ia
here marked by ^{J in
hdbm^fk.
tasam mahabhagydd ehaikasya apt bahuni namadkeydni bhavanti.
15.
The Triad and the Atman.
Three forms of Vac.
71. This is a manifestation of their
power
(vihhuti),
that their
names are
various.
The
poets, however, in their formulas

*.
say
that these (deities) have a mutual origin {anyonyayonitd)
TRTf^
* Cp.
^û:
hfr.
^rmrf^ q^^rai:
k,
^jmnrt^
%^: b. o^frf^rn^
hm^br, r\Pldl*ifkr2.
my
Vedic Mythology,
p. 16.
In Nirukta
vii.
4 the gods are itaretarajanmanah.
These deities are designated by different names according to their sphere. Some speak of them thus as belonging to (hhakta) that (sphere), and chiefly concerned with it.
72.
irf^^T
b.^t^^
73.
m^rbfk, TrfTTFTWr hd, irf^HT^ r\

tn: hm^rbfk,
^^
^ %f^ra[^ g
all* that
fT^WTOf^f
r^*,
hm^fkr,
^^m^
m:
r^
The Soul (dtmd)
is
is
proclaimed to be an
attribute (bhakti)^ of those three
chief lords of the world
who
have been separately mentioned above.
?^ BT^T% gWr hm^fr, o^^TIJT kr^ o^ft^Wj:

hm^rfk,
^fr^rrft"
b,
Ht*lfV|o r^r*.
r*,
y^<4|<5|nl^T b. ^jHchlfô
Î^'q^tlR:
^T^T^fw: Tf^^t^ hmVbfk,
* Cp. Nirukta
vii.
iii,
atma sarvam devasya.
^ Cp.
Durga on Nirukta, Bibliotheca
Indica edition,
vol.
pp.
in
and 392,
last line.
They say that it is the energy weapon and the vehicle * of any (god).
74.
(of the Soul)
which
is
the
Similarly (they say) that Speech (Vac)
is
praised separately
17]
i.
78

celestial.
[Introduction
as this (terrestrial) one, as connected with Indra (in the middle

sphere),
and as
Wlîm
*
f,
%^%
TRTSr:
vii.
(^b)
:
br^^^
%^ ^T^TT kr^.^J^ ^Bhr^, ?T^

. .
Tm^r.
I43
See Nirukta
atmaivaisatji ratho bhavati
dtmayudham. Cp. BD.
iii.
85;
iv<
which are addressed to many deities, and in those joint praises which are in the dual, the (three) lords
75. In all those praises
(of the world) are
predominant.
IjJ^^dl ^Tndki^, <i{^tdl<<i:^?T'frrd,
^#^^dl ^^TT^hm^bf.
ii.
The
MS.
evidence
is in
favour of a pada of nine syllaWes (cp.
25 and
b,
is
viii.
62).
f^qw
^4
in
^TPrg hm^r^r^'f
^<f^Tr^
hdbf, not
in
(o^*
f),
f^fl(Md<1*<^!i kr",
brb, Md^Mlfiil m' fkr^r^r*.
f^t^T^rTg
of the varga
^j^l ^f[H^ r.
here marked by
The end
m^k.
16.
The
chief deity of a
hymn.
{sompddayan) the sphere, the names, and the attributes (hhaktlh) of a deity in each praise, one should here
76. In bringing out
observe every possible means of doing so (sampadairi).

\Â\^V,
^T^
m^r. ocrrar
hdbfk.
77. All who are praised with the attributes (hhaJcti) of Agni, one should sum up (samdpayet) in Agni, and what has the attributes of Indra, in Indra, and what is attached to Surya,
in Surya.
r\ Tfif^ hdm^fk. 7f^ b, flt^

78.
r,
cT%^
r^r*.
That deity to
belongs
^,
whom
is
the oblation
is
offered,
and to
whom
the
hymn
f^^lilc^
will there
be the chief object (of
praise),
not (the deity)

hr^m^
who
(cp.
praised incidentally.
vii. 18),
Nirukta
fi|^LH7) rbfk.
^ hm^bfk,
r^r*.
r.
^g
^T^
hrbf,
^T^
kr*.
r. %^
<nT hrbfk, cf^ Tf^ rH'*.H^TR hm^r,
ÎPlhrfk,
^^ b, t
18
:
r^*.
^ ^cH:
D
hdm^f,
^m:
II.
^ ^ ^ ^^H
b,
! fk,
"Wt
"^
Îff
h,
k,
^l
" Cp.
Nirukta
vii.
yas tu sukiam bhajate, yasmai havir nirwpyate.
Introduction]
BRHADDEVATA
But
is
i.
79
[18
79.
Thus the
rule about these three (gods) has been stated

after it has thus
in a general way.
been stated in general,
the
list (of
the gods
as follows) in detail.
fk,
^RTR^
80.
fR^r^r^r*.
For the detailed account of the names of each must known, since it is impossible to know the formulas without cognisance of the names*.
necessarily be
^\*i\ m^br^r^,
here marked by
TTOT
in
2, 4.
hrfk,
TT^J
r*.
3R^: U(<Ht
f.
Tbe end of the varga
is
^^
i.
hdbm*, not
in fk.
* Cp. above,
17. 81.
Names
of deities enumerated.
Even unembodied
beings, the great sages, the seers, have
also lauded as deities here, to the best of their ability, in their
various praises
^<5M< hrfk, ^T*4II
the reading of
b.
^^^TfTRf t^t\ ^^cfT
^ rbfk, ^^ ^ hd. Si*"*

b.
is
hdrfk ;
g^
^ ^^
rU
^fdfM^
82. (the
seers)
by whom Agni,
Indra, Soma, Vayu, Surya,
Brhaspati, the Moon, Visnu, Parjanya, Pusan,

AiSvins,
the Rbhus, the
^^fM<.
^T^l^
pati,
f,
^ Tr^5^
m^br,
hbrfk,
rbf,
^f^^t^ k,
k,
^TW^ hdr, trf^ r^ ^Târf^ hdm\ TJ^ TT^^^ b, g^tm ^7r^\ r^r*.
separately,
83. the
Two Worlds, the divine Maruts, Earth, the Waters, Praja-
hd.
^^
and the divine Mitra-Varuna,
mg*h"
^ m
b,
and both together,
ff hd,
^N
fk.
'^fkr, 'SSff
^ b,
'^ iff
m\
'^ iff
^R^ m\
84. the All-gods, Savitr, Tvastr (who is) regarded as the fashioner of forms, the Steed, Food, Priests, the Bolt, the Pressing-
stones, (all these deities) furnished with cars,

^nr: hrfk,
iw:
^:
r*. ^^regm:
hfk,
o^-^^m
b,
o^grr:
r,
o^î
r*.
their
19]
i.
90
[Introduction
85. are praised separately in their various
hymns and
stanzas
by
names
these (names) of theirs in their respective praises
I will declare in order.
îln*i^
hdbfm^, not
k.
hrbfk,
^M^ ^ The end

r*.
of the varga
is
here marked by
^^ m
18.
Characteristics of
hymns
to Agui, Indra-Vayn,
and Snrya.
Agni when distinguished by the characteristic marks of Agni, which on the one hand consist chiefly of the five oblations (havispankti), and on the other (are) simple invocations by name.
86.
One should determine a formula
to be addressed to
^ff^rqfô hi3r*m\ ^f^T^T^:
fk,
ff^HTf^:
b,
ff^T^f^:
is
r.
"
87.
formula addressed to Indra
distinguished by
the
characteristic
denominations of the
marks of Vayu as well as of Indra, and by bolt, by mighty activity *, and by might.
5r^
*
hm^rbf,
W^K
^f^d*ir*.
TR^^ hm^rbfk,
k,
^TRTfJT'^
r^ r*.
^^reraiT hm'rf, <|^MI
bk. ^%^
is
hm^rf, ^%iT
'q%^
b.
vii. 10.
The same
expression, balakfti,
applied to Indra in Nii-ukta
(A formula) addressed to Stirya (is distinguished) by the marks of Surya, as well as by all qualities relating to brilliance, and by those denominations of the moon by which it (the moon) here belongs to the hymn.
88.
characteristic
^r^ hr^bfkr^, ÊRpg rm\ ^TR^J^ Bhr^ irrTf5T%^ w^ ^ 5: b, iT^ ^ Ji: Tî\ v[^sf^: t\
89. All such
r.
ITî^ ^:
hrfk,
(hymns) of any
(seer)
here which (authorities)

deities,
this.
cannot determine by mention of the denominations of these
(must be determined) in some other

^l^RPBHTt
90.
hr, ^îqtjjdd^
way than
m\
M|^rf|ctt bfkr^'r*.
Let this application of these (three) lights"- take place in the three worlds (respectively) a wise man knowing the
:
formulas does not
fail in
the application.
Introduction]
BRHADDEVATA
f^bfk.
i.
91
h.
[20
^hm^r,
hm^r, a^tf^:^
^(fcflll^hd.
TRfr^T^^W
b,
is
f^ r^r*, S^tfTT^^
vii.
^^
hm^rfk, Hi^4l^ 7(^T
SlfrfW f^
in k.
f^
'q
fk. <<<^dl*im\ q'^fnHl>fkr,

20.
here marked by
^^
in
hdm^bf, not
* Op.
i.
97 and Nimkta
19.
The three Agnis.
91. Because this (terrestrial Agni) is led* (niyate) by men, and that (celestial Agni) leads him from this (world), therefore these two (Agnis), while having the same name, have performed their work each separately.
^^j^f^br, ^mf?T^hm\
hm^, q?Fg:
*
b,
^li^ffiT^ fk.
r.
'q
c^: hm^rbfk, ^lR^.r*. ^^Rgt
^^
fk,
W^:
The
root nt being etymologically connected with the second part of the

vii.
name
(op.
nt^ parah in Nirukta
14).
Because he is known (vidyate) when born (jdtah)^, or because he is known (vidyate) here by creatures (jdtaih), therefore these two, while having an identical name (i. e. jatavedas), pervade (samdpnutah) ^ both worlds^ (separately).
92.
ff WRT:
<H\<\1
^r^ f| grrcrei hm^b,

iH^J^T^
k,
ff
^m^
44,
f,
ff
^^r^ kr^, ^ ^(JWm

is
r.
That
^J^^^must be the correct reading, in spite of the almost universal ^|(i<^,

ii.
apparent
from
30
cp.
for ^n^HT*
r*.
hm^rbf, Mi^\<^
original,
i\^\^
though not metrically necessary, because the word belongs in sense to %*i\, not
to
^^),
is
^*h" omitted
in
f.
oTTTf^
from the
in
i.
and
1[T7^
ôr
g^K^
in
iii.
6.
is
<{^\^
doubtless
hm^fk,
"TTTRT^br.
(The hiatus
4j4{|^d: hrf,
first
^RT^J
m^bk, ^*4*Jdi:
r*.
* This etymology differs
of the five given in Nirukta
vii.
19,
but the
second of Yaska {jatani veda tdni vainam viduh). ^ Sama^nutah (cp. r*) Three others (agreeing with Yaska) are given below (ii. 30, 31). second
identical in sense with the
would be the usual word
in this sense.
'
That
is,
the terrestrial and the celestial.
93.
He
(Agni), as the middlemost of these (three), shines in the

:
air discharging (rain) ^
thus some (names) of Agni are mentioned
only incidentally.
f?TOgra^!n^.hdm^r, f^r^gpRi?^f, f^r^suw^p^^b, f^r^îR^m: kr^, <^^ndi*i*i
r*.
J^(^\ hrbfk, TpIP^

* Op.
ii.
r*.
mm^ hr^
;
^5^31% m^r, ^^[r^

:
r*,
'*'?Mi^ bfk.
59 : visfjann
apaJi
also
i.
68
varfati.
21]
i.
97

Agni
is
[Introduction
with flames, and the middle one with lightnings, while that (celestial) one is hairy with rays therefore (the poet) calls them hairy ones (kesinah) ^.
94. This (terrestrial)
hairy
(kesi)
^
i.
^rMf^^H^ b. t^r hm^bfk,

g
1).?|ÎKm^r,
Nirukta
xii.
^ T^^r^ %%^hd,
ii.
r^r^
%^ r. "^ ^
^%^Tl.b,
65.
r, -îrEh-
^ fk, If^ g lidm\
cTT^l^fk.
* Cp.
25-27, and below,
95.
Now
owing to the separate nature of these three hairy

distinguished
in
ones here, they are
their
specific
characters
(praJcriydsu) in the stanza, 'Three hairy ones' (trayah kesinah^:

164. 44).
w^r% hdr, wsg^ m\

hm
in
f,
rfk (^(qf^
fk), M(fn(l
filled in
------
w^
fk,
59^Ri%
i,
b.
''^
irfliiirrg ^ri:
similarly
%fipi
jt^
^\\^q
same lacuna
marked occurs
last
but has been
by another hand, leaving the space under the
two short
is
horizontal lines unoccupied],
K^Htf^ W^HT^ f^W^

in k.
i.
r*.
The
end of the varga
here marked by SO. in

* Op.
hdbfm^, not
Sarvanukramam on EV.
164.
20.
Agui, Jatavedas, Vaisvanara: essentially identical, but

distingnished.
96. It is impossible to explain their production [prasuti) or
their power, sphere,

is
and birth
^:
for the
whole of this world
pervaded by them.
1^^bfk,^f^hdm\^^%mr,^^%irfr''.
kr^ f^r^JpT^TR
*
f%^fd^H^4| ^hdr^m'f
104,
ii.
"
TT
b, f^rajpr:
^li^4| TT
r.
Op.
f^^jflr^rR'ERî.
i.
20.
Because they are really
identical, as explained in
97,
and therefore cannot be
said to have different origins, abodes,
and powers.
Agni is contained in (irita) Vaisvanara, Vaisvanara is conAgni Jatavedas is in these two thus these two (lights) are two (forms of) Jatavedas*.
97.
tained in
^^Hi hm^rbfk, ^^gTRT r^^ "Î^

m^r,
hm^rb, irf^
fk, '^PC^ r^r*.

r.
^^Mi^hdbfk.
* Cp. above,
(i|"4t r^r^r2r^ lfl!(^

i.
grnt%^T^Bhm^r^r*, Îd^Î^ cT^ hm^b, <!^ WRI^^^ Bhdm^r^r^

r.
^^ MV
fk,
Wrcf%5[f%
r.
90,
and Nirukta
vii.
20
ete uttare jyotist jdtavedast ucyete.
Introduction]
BEHADDEVATA
i.
98
[22
their belonging to the
The divine nature of each god here (is derived) from same world, from their having one and the same birth, and from brilliance being inherent in them; at the same time (ca) they appear praised separately*.
98.
*irfH*<TmT|
%^|orm^Tf h dr, %ÎWrrTWrf m\ fgR^RrrW r^ r*, t'efiolTfTT^ b, %^^T^ f k. ^Wm hm^r, 0^ g %gW b, o^T g %W^: fk, Oc^TW %^ra: r^r*. rl^
cf^ hm'^r, Î^

b.'^
*
^f
r^r*,
cT^ fT^
f fk^2r^ cf^
r,
cT^TTf
b.
^^
hm^rfk,
b.
yjcH^di:
hw}THkT^
yv!(4^ffi:
?|f?T^
^t: ^^
i.
^ ^m
^^^
deities
Though
identical in abode, origin,
and nature, they are praised as separate

Cp. below,
loi.
in the hymns, as stated in the next s'loka (99).
99.
When we
speak of
(a
hymn)
as addressed to Agni, the
terrestrial
one in that case owns the
hymn
(suktahhdj).
When
a hymn is stated to be addressed to Jatavedas, the middle (Agni) has been taught (as the object of praise) in it.
^ ^
b,
?^^^^^^^lhmlr*f,ÎW^^Îi^^r^^ Wr^^mib,
fk.
^Wn^ cf^ hmHbf k,
^P^l^^nir.a^: r, ^TR^hm\ 3Tmrr g r^r^^: hm^ br, (JT)^<f: f k.

(a
100.
Or when again we speak anywhere of

is
hymn) as
hymn.
addressed to Vaisvanara, Surya
in that case to
be recognized
in the praise of Vaisvanara to be the
owner
(hhdj) of the
^: hm^r^ ^^ rbfk. tf^ hm^rfk, ff^ b. The

as
î^t^4^
in
^^ ^^ ^^HO f^f^' The

in k.
second line in r^r* appears

is
end of the varga
here marked by
^0
hdm^bf, not
21.
The
deities of the three worlds in the descending series.
101. 102.
Now
the terrestrial and the middle (Agnis) are seen

:
to be produced (prasuta) from the sun
at each sacrifice (the priest), wishing 'to perform the litany to Agni and the Maruts according to the descending series (which is) the reverse of the ascending
series* of these three worlds, begins with a
hymn toVaisvanara'^;
hm^rf,^
fit
*
hm^r,
fl^
r^r*,
J^
fkr^,
f^t
b.
1[^
23
:
^^
. .
k,
b,
^JT^
for
rîrfTIH^ hdrbfk,
That
is,
irfTfTn^
m\
^ That
is,
earth, air, heaven.
Sdrya in heaven.
esam lokandm
The wording
.
is
the most part identical with that of Nirukta
vii.
rohdt pratyava-
rohai cikirsitc^
hotagnimdrute iastre vaisvdnariyeâ suktena pratipadyate.
23]
i.
io6
[Introduction
103. Then he lauds next the deities of the middle sphere, Rudra and the Maruts, (and) again this (terrestrial) Agni in the
Stotriya ^.
ir|*{^MI
Nirukta
*
vii. 23),
is,
^ ^
f,
hrb, i?^q%
^Ml^ ^TRT k, ?T^^Mi m^. rbk, ^tf^ hm^rfk, <d1dlJ b.

f,
\^
hdr^m^
(cp.
That
in the third place,

vii.
on earth.
**
Which
is
peculiar to
Agni
see Eoth,
Erlauterungen, on Nirukta
23,
where Yaska remarks tata agachati madhyasthana devatuh,
rudram ca mamtai
ca, tato
'gnim ihasthanam : atraiva stoiriyam iamsati.
104. Just as this has been said of these (three) as arising from
(their different)
powers and spheres *, so
it
also appears here in its
respective place (as applicable) to the god of gods (Prajapati)^.

Î^ffJ hr^r*m^bfkr^
7T^^
r.
*TOT
^ Bhr^m\ Tf^ ^
ii.
r.
^ I take vibhuti-sthana-samhhavam as a bahuvrlhi (as in

i.
20)
vibhuti-sthdna-janma in
i.
96
is
a dvandva.
Of whom these three
are manifestations; see
62, 63, and cp. 73.
105.
Whatever
(appears)
anywhere as belonging to the sphere

all
of earth, and as contained in the terrestrial Agni, attend to
that (now) being told in due order.

^lfM*<lf^d*i h m^ b,
llfMfijR{<ii r k, TrfMf*{f(rl*i r^ r" f,
f,
o^TJT hm^r3r^^
b.
o^W
<>^T!r bkr.
fiR^>im
^^
in
TT^^firf^m^r^
fk,
hm^r,
f^tîmi
in
f^T^t^TT:
is
here marked by
hdbfk, not
m^
22.
The
deities representing terrestrial Agni.
106. Jatavedas
is
contained in Agni, VaL^vanara
is
contained in
is
Agni
so also are Dravinodas,
and Fuel (idhma), and Tanunapat
contained in Agni*.
WTc!%^: f%nfr
Ricit fd, ^"^
*
deities
^ffl
k.
hdr,
WTW^^
f%nfr bfk (ô

of 106
is
f).
^^T*1:
f^:
list
hm^rb,
o"^
The second pada

22,
identical with the second of 97.
The
in
deities
enumerated in vargas
v.
23 (106-114) correspond to the
of terrestrial
Naighantuka
1-3,
the only essential difference being that I]a (a goddess

is
of the middle sphere, in Naighantuka v. 4)
added
in 112.
The sequence
of the sixteen
names
in
Naighantuka
v. i, 2 is also followed
without deviation (106-109*'^).
There
are,
however, some variations (which will be noted below) both in the sequence and the form of
the names enumerated in Naighantuka
Svahakrtayal^: Naighantuka
v. 2) are v.
3 (109" -114).
The twelve AprI

1-30.
deities
(Idhma(ii.
again enumerated in connexion with

is
RV. i. 13
147-
150) and the etymology of these names
discussed in
ii.
158,
iii.
Introduction]
BRHADDEVATA
i.
107
is
[24
107.
Ila,
Naraâmsa is contained in him, in him* the Litter and the Divine Doors are contained in
contained
this ^ Agni.
^1^ g fk,?Jt%mT: m^dfkr,

*
^WrH
b.
The
correct form at the beginning of the
pada here and in ill would be
etam',
I have, however, kept enam as the form favoured by the best MSS., and as the only form
otherwise occurring in every sloka from 107 to IT4.
108. Night
contained in
and Dawn*, and the two Divine Sacrificers are him and the Three Goddesses are contained in him,
;
and Tvastr
.
is
contained in him.
rest (h
ô^ f r^, all the

f,
dm^ bkr)
^^ (^^ ^dl<I Naighantuka

o^ ^d^l^^H
f%rcn
b,
v. 2).
ftcfirT"
:
%7T^tW
^d^l^Jlifl:
hm^r, f^dl<Rd<lf^cfl r^
oft
'^
^ d<l^t k, ojj d<TInrl ^3Era:bfkr, ^:^m\ ^^TT^hr^d. fw: f^'

o^J
b,
crrt^
'
r,
f?rerf^fn%^
ii.
fd<5<f^Mi^^
fk, f?rer:
iii.
fr^ hm\
Naktosasa, also
148 (naktosasau,
8),
while Naighantuka v. 2 has usasanakta.
109. Vanaspati
is
contained in him, also the Svahakrtis; and*
the Steed, and the Bird, and the Frogs are contained in him.
%[ hm^r, %<T
*
b,
%^ fkr^.
%d<l^î:
hm^rb,
fT^T^Rn: fkr^
The
following thirty-seven names, including the eight pairs at the end (109" -114),
3, to
correspond to the thirty-six in Naighantuka v.
which IJa
is
added in ii2 from
v. 4.
110.
And
the Pressing-stones are contained in him, and the
Dice*, also Naraâmsa^, the Car, and the Drum, and the Quiver
(are contained) in him, the
Handguard, the Reins, the
Bow
>f>sl%?|
^nrniPCm^rb, TTRnp't^ hdr^ INIU!lif, ^TRTSrr^kr^.
%iW^T^ hd, %fm^rr^ r*, %^*i^|^

r^r',
all
fkr^
of%[%^
fk,
%%?!
b.
if^H^
(i.
hm^rfk,
%cWMT^ b. f^^ b.
v.
hT^m\ fTnt^Tîs
f%I%'f
p. 27).
t^JT^rr^m^r,
the reading of
the MSS., as well as of two of the Naighantuka (see Roth,

*
The sequence
of the
names in Naighantuka
is
aksak, gravanah.
NarSv. 2)
Baipsa has already occurred above
107) as a terrestrial deity

v.
(=
Naighantuka
is
and
the corresponding form in the text of Naighantuka

explained by Yaska, Nirukta
ix.
is
naraiamsah, which
the form
EV.
i.
126.
in
9 (yena nardh prasasyante sa ndraiamso mantrah), quoting as an example (cp. below, iii. 1,154). The end of the varga is here marked
by ^^
bmMfk.
25]
23.
i.
114

Agni
[Introduction
Terrestrial deities connected with
(continued).
111. And the Bowstring is contained in him, and the Arrow, and contained in him are ^ the Whip, the Bull, and the Mallet, in him the Draught and the Mortar ^.
b. t'fJ^hr^^r"', tfT^b, %^^r*,

* Srita {=.hitah) is the plural
t^TRîkr,
%13^f. X[it hd, T^br.'^fk.

asvajant, vrsabhah,
v. 3.
agreeing with
and drughanah.
Ulukhalam comes before vrsabhah
in
Naighanûka
112.
And
the Rivers (are contained) in him, and the Waters

;
and
Ila^,
all
the Plants
Ratri,
Apva, Agnayi, Aranyani, Sraddha,
and Prthivib.
^Myeîy f
hra^r^r'^r'^,
^T
^^TOÎ
^
is
f,
4j4|^^MVI?I:
kr^,
^J^
m^^ m\
b,
il^^lMieyo
r.
<*!aiR:
r,
<|H<\!H'^4i|o fkr^.
o i^m\^
b, ^S(W[
hm^^fkr^r*, XTgrP^
r^r*.
SM^doT hdra\ "?ltwr fkr,

Naighantuka
^rf^
but
^TRT"
* IJa does not occur in
v. 3,
taken from
v. 5.
^ These
feminine deities correspond to the nine (with the addition of Ila from v. 5) in Naighantuka
V. 3, the first four
being in the same order.
They recur below
(ii.
73-75), where IJa
is
omitted, Usas and Sarasvati appearing instead.
113.
And
the two Ends of the

pair,
Two
Worlds'^ forming a
Bow belong to him and the and Pestle and Mortar^ (belong)
called.
to him,
and the two Oblation-caits as they are
JT^ br^*r^ ^ hdm'rfk. ^T^^hm^r^r\^

hm^f,
^ fr^^^
b.
li^^f bfkr. ^ g 'tl^k, g Iînr^.--''^^'thm^fkr, ÎJ^r^r*,
0<^
^^
%7t
* Rodast for the dyacapfthivi of
Naighantuka
v. 3.
Musalolukhale for the
ulukhalamusale of Naighantuka v.
3.
114. The two Fostering (goddesses)* and the two worshipped with strengthening oblations* (are contained) in him, and the Vipa^ together with the Sutudri, and the two Agnis, the divine
Suna and
Snft
II.
Sira'^, are
contained in him.
%^ hm^br, ^fff^'T fkr^, o^f?Tt^ r^^ f^HTT^

E
^ hm^f,
f^TTRTf
b,
Introduction]
BRHADDEVATA
hm^r,
i.
115
b,
[26
f^xrre[f
k.^T^ ^d<|AM*n
'^T^ ^d^l(li:
^Tf^
^d<
<d^l
('^ f)
* Cp. Nirukta ix. 41, 42. see
^ Explained by the commentators as Indra and Aditya:

v. 8.
Roth on Nirukta
ix. 41,
and the various views stated below,
115. This World* and the morning Soma pressing which is performed at the sacrifice, and the two seasons, Spring and Autumn*, the Anustubh^ (metre) and the Trivrt Stoma
;
^R^ hm^rfk, ITHT ^m^ b.'^hm^r, '^f.'^'^k, ^^b.gj^^f^fl^hmirf, gS^^^ f^f<i:k,^|^^

b,
#^^^ hm^^^^Vr^ ^t^ %

^S^*^
The
qf^gct^r^r*.
^^^
% rkr^.
is
^TTTfT:
(fl^ft^b,
The end
of the varga
here marked by
)
^^
in
hm^bfk.
on Nirukta
* This and the following four and a half slokas (i 15-120*'

vii. 8.
are based chiefly
objects there enumerated as belonging to the sphere of
Agni
(agnibhaktini)
are
ayam lokah pratahsavanam vasanto gdyatri

.
.
trivrtstomo rathamtaram
vii.
sdma ye ca deva-
ganah samdmndtdh prathame sthdne
From Nirukta
Anustubh
11 are borrowed ârad
and
antt-
stubh, which, besides the ekavimSastomah
and the vairdjam sama, are there described as

is
abiding on earth {prthivydyatandni).
curiously inserted between stomah
and
trivrt,
doubtless for metrical reasons.

ii.
similar distortion of the natural order of
the words occurs in
13 {asau, trttyam savanam, lohdh).
24.
Other deities associated with Agni.
Ekavimâ (Stoma)*, the Eathamtara chant and the Vairaja chant *, the Sadhyas and the Aptyas with the Vasus ^ (belong to the sphere of Agni).
116. the Gayatri, the
ÎW 'ETR hm^r, ^JW

f k,
^TN
b,
ÎW
î^ fkrl
-iJIWl"^ hm^r^r*r^b,
^^ZTR
ÎV^<i
r.
* See 115, note

of the Nirukta
vii.
*.
^ These three groups take the place of the general statement

first
8 (the divine groups of the
sphere), but
none of these three groups
belongs
to the terrestrial region according to
Naighantuka
v. 5, 6.
117.
With Indra and

b.
the Maruts*, with
Soma and Varuna,
with Parjanya and the Seasons, and with Vinu ^ he shares praise.
^f^^ hdrfk, ^ÛI^
* The Maruts are not mentioned in Nirukta
vii. 8,
but only Indra, Soma, Varuna,
Parjanya, Rtavah as deities sharing praise with Agni {asya samstavika devdh).
to Nirukta
vii.
According
{dgnd-
8 Agni
shares only sacrifice, but not praise in the
EV. with Visnu
vaisnavani havir, na tv fk sanistavikl dcUatayisu vidyate).
See Both, Erlauterungen, p. 104.
27]
i.
119
[Introduction
118. This same Agni shares sovereignty with Pusan^- and with Varuna. One who knows the essential meaning (of the formulas) should connect ^ the deity (and) the oblation by means
of the formulas.
g^SlJJT
^ hr,
hdm^rbfk.
^^ ^
m\
*?[
r^',
^^ ^ fb, ^^f^ kr^.^^^1^

k,
r^r*.
M^^"^
ff^: hm^rb, f^l
f,
f^:
f^:
rl
vii.
* This probably alludes to the
remark in Nirukta
8 (similar to that regarding
Visnu
see above, 117, note ^), that Agni-Pusan share
an oblation, but not any invocation
in the dual {dgndpausnam havir,

X. 17. 3 as
na
tu samstavak).
Yaska, however, quotes the verse

(pibhaktistuti),
RY.
invoking Agni and Pusan separately

the
though not in the dual.
Though
MSS.
of both
and
read samstvyate, and only r^r* samyojayet, I have

I assume samstuyete
chosen the latter reading, as

to
it is
impossible to construe the former.
have been an early gloss meant to explain samyojayet, and to have been substituted
for the
word
in later
MSS.
in the
*
:
form of samstuyate.
I take the meaning of the line as
given in the text to be as follows
one who knows the true meaning of the formulas should
connect dual divinities in such a way with an oblation by means of formulas that they not
only share the oblation, but share praise (samstuyete).'
accusatives devatam and havih (cp.
ii.
I construe samyojayet
with the two
20,
samyag vijanan mantresu
tarn tu
karmasu yojayet).
119.
Even though
8-.
(a
god) be not praised along with (another

is
in the dual), one

(to both)
and the same oblation
(occasionally) offered
The bringing of the

hdmHf,
h
gods, as well as the taking of
the oblations (to them)^,

ira^rr^rrftl
^^7T^ f^ k,
ilînid^lfM
r,
'^l^'l^d^ PM r^r*. ^nft

l
hrb, ?nfr kr^Cr^?). ftWr^ br,
m' dbr fk.

bfkr,
^TfT ffW
r^r*.
ff^R^ hm^^
(^f^ ^ ff^^t Nirukta
ff^^ fkrl fiT^Tq^ f^^ttlT^ ^f^ ff%m m\ ffw ^f

h,
vii. 8),
if
ft^ ^f^
This doubtless alludes to Yaska's remarks in Nirukta
vii.
8 as to Agni -Visnu
and Agni-Pusan having a combined

writer
oblation, but not

is
combined praise (samstava).

whose praise
is
The
means that a combined oblation
offered to deities
combined
but even when combined praise of them cannot be found, a combined oblation
offered them.
sarnstavah.
may be
With regard
* This line
It
to Agni-Pusan,
1
Durga remarks
all
mrgyatn udaharanam yena
19"
(devatdvdhanam) in
the
MSS. comes
in the
before 118"
(devatdm artha).
was probably transposed by an oversight
archetype owing to
the beginning of both lines being identical {devaid).

(karma drste ca)
is
That
it
originally
came before 120

on which the
both evident
:
in itself,
and
is
proved by Nirukta
vii. 8,
two
lines are clearly based
athdsya karma vahanam ca havisdin dvdhanarri ca devatdndm
yac ca
kirn cid ddrstivisayikam agnikarmaitat.
Introduction]
BRHADDEVATA
his
activity,
i.
120
[28
120.
of vision
this
and whatever moves within the ken Thus the whole of great group contained in the Agni of earth has been stated.
is
(is
connected with that activity) ^.
"f%
^ hm^rfk, "5% g r^r*,

1!qTfl^
is,
:
"^%g
vii.
r^r',
^%5 b.
The
line being clearly a paraphrase
of the phrase used in the Nirukta

original reading
8 {yac ca him cid darstivisayiham agnikarma), the

drstes tu (visaye).
is
was probably drsted ca or

b.
"g^ k,
*
M|4c(4te||û hrf, 'THJT"
The end
of the varga
is
here marked by îj in

objects visible.
fallt
hdm^bfk.
That
one of Agni's activities

*
to
make
Cp. Eoth, Erlaiiter-
ungen, p. 104
und
alles
was sich auf das Sehen bezieht
unter seine Thatigkeit/
25.
The group
of deities of the middle sphere helouging to Zudra.
121.
Now the
follows here, (including) the celestial cars
group of the middle sphere belonging to Indra and the group of the
Apsarases.
'
*<^sO
hdr, anJT
m^*J>
^^"sO
î-.
^*
%^
f.
î^sO
f^^.
'^m^h,
Wt W^f, Wt ^:
^^W
bfk, p*|^mj<îj,r^r*.
^lUl^mi^î
of the
^'
^^^ br^r*.
MSS.
nom.
^rw: t^^T^
hdm^r^r^r', 'I'Î^r-
The evidence
points to H^<4ji as the

easily suggest itself,
original reading.
The
alteration of
lU!^t to |t|q|" would

(as in r^r*) to the
and
then the gen.

construction.
pi.
would naturally be changed
for the sake of the
122. In Indra ^ are contained Parjanya, Rudra, Vayu, Brhaspati,
Varuna, Ka, Mrtyu, and the god Brahmanaspati

*
The
deities of the
middle sphere enumerated in this and the following seven

v. 4, 5.
s'lokas
(122-129) are identical with those contained in Naighantuka

ever, considerably diversified here,
The order
is,
how-
and two
deities are
added (Slta and Laksa).
Manjm, Visvakarman, Mitra, Ksetrapati ^ Yama, Tarksya, as well as Vastospati, and also Sarasvat are here
123.
;
M'^^ hr
{TRfl Naighantuka
v. 4),
J(^ m^bfkr^r^.
v. 4.
^R f
hm^rbfk, TPI
g r'r*.
* Ksetrasya patih in
Naighantuka
124.
Apam
;
Asuniti, Vena
napat and Dadhikra, then Suparna, Pururavas, Rta, in his sphere (dsraye) also is Aditi
rlr*r^
^f^nUT^ hm^, ^f^raiT^ r^, \^^W^ b, ^fV^liT ^ hm^rf,%lT^^k,îT^ r*,%iT b. <T#fT^rr^ r^r*, cf^
hdm^rfk, cT^T^^ f^tJY
r^r'.
TfW^
<^f^ fk.^^HST b, 7T%^^ f^^

to favour
Though the weight
of the
MS. evidence seems
29]
rlâîy
i.
127

Indu occurs
no trace of a corruption,
[Introduction
fîH,
I have preferred (1t$4rt<$4l^^ because (i)

is
in the next sloka
but one, where there

V. 4.
(2)
f^qt are not mentioned in Naighantuka

witli
;
5; (3) l^l could easily be corrupted to f^nft, especially in juxtaposition

,
^fc^f^:
the latter being the
first
of the
(T^rttî could have been corrupted to
Tn^TOWTTT (M^' With regard ff^^^.
(see
Nirukta
xi.
22)
(4)
to the expression
fl^d"
^rr^^f^:
125.
cp.
ii.
10
fiwr^ ^r^^-
and
also Prajapati,
and Tvastr and Savitr, Vata as well as Vacaspati, Dhatr and those who are called Atharvans
;
Tmt %^
126.
hmM)r,
TT^
r^r*, omitted in fk.
%^
'4|<4<^mj4y
hm^r,
f^^ffRT^ fb,
4|V!<4lU!^ krl
and Agni, as well as she who Vidhatr, Indu, the Dragon of the Deep, Soma, is called Ila and the Moon Dragon, the
and so
;
also the Falcon,
^1^^cf*<r^r*,
both readings
(as
^R%^b,
^WJc(î|*i^hm*rfk, each group of MSS.thus showing
above in 124).
But ^T'ft
is
improbable, because (i) the

v.
name occurs
below (128);
(2)
^^
BD.
would then be the only name in Naighantuka

(122-129).
4,5 omitted in
this passage of the
^T^ ^^
.
probably come in here owing to the frequent
juxtaposition of the
^fqi^ ^rHl d^HI %^ %^ ^ ^rfT hdm\ d^Hlêl W ^m: m, f^|^^<, ^rnr^T f^^^^T
name with
^||<i|U!:
h m^rbfk, "MIU^
"^Jl
r^ (r^ ?)r*.
r,
?T^35T
^^J
b,
^RTT:
d^'sll^'t
b,
^
f%-
fk (the
f.
in f looks like
k.
k has
31).
hm^r, f^VT^^"^
The end
of the varga
is
here marked by
^M
in
hm^bfk; but
in
d the
^t( follows the
number
of the preceding sloka,
^M (= ^^M).
26.
Deities and deified objects belonging to Indra's sphere.
and the divine Visvanara, and the group of the Rudras is praised with (him), the Maruts, as well as the Angirases, and the Fathers together with the Rbhus.
127.
^% hm^rb,
'stjÛjI
V. 5,
%^
If
kr^r*^.
^^
^^j^lUll r^r*,
^^ ^['OT
^^^t ^JWÎ
I
b,
^[fWt
k,
^
|
hdm^fr.
^^<ni were
read, the Eudras, occurring as they
do in Naighantuka
would disappear from the present passage of the BD.

:
altogether.
I
The names
-^rf'^tlJ
I
in the
Naighantuka occur in the following order
injfTI
fMii<t
Hence both Rudras and Rbhus

^gf*r:
d, '^
are to be expected in the present sloka.
x|rtfT*
hm^r,
v. 5.
^f*T: b,
%^Î
f k.
The Rbhus, not the Rtus, occur
in
Naighantuka
in the
i.
^^f^J was doubtless

line.
changed to^nf'Tt on account of the reading ^^JTSfT
preceding
9. 4.
The words H^?I^<jf*II
^^
occur at the end of a line in Rgvidhana
; :
Introduction]
BEHADDEVATA
i.
128
[30
128. Raka, Vac, Sarama,
and the Aptyas, the Bhrgus, Aghnya,
Sarasvati, Yami, Urvasi, Sinivall, Pathya, Svasti, Usas, Kuhti
(probably meant for
^)
f,
^SP^^f^
k,
^Twtf^
b.
129. Earth, Anumati, Dhenu, Sita^ Laksa^, likewise
Go and
Gauri, as well as EodasI;

Indrani.
and he (Indra)
is
the husband of
^rtfrr^TRTbdm^frV,
r'r* (cp.
ii.
^^^RTb,
^tcTT
^TT^n k, ^clH|lsMI
r,
^^|^(^)
l
84). ?!^ hm^r^r^fb, cl^
'^ k,
f^fTTg r^r*. %^
<Li;.[* j^l^^
hm^r,
* STt5
and Laksa are tbe only names in the above passage (122-129) not found
^ See below,
ii.
in Naighantnka v. 4, 5.
84
(also
Arsanukramani
x. 102),
and
viii.
51.
130.
The metre Tristubh^ and Pankti and the middlemost

(i.
of the worlds and the middle
e.
midday) pressing
(of
Soma),
one should know, (belong to
his)
sphere
among
these same (gods)
lj;^QcH;ti4^ hdm^r, Ij/ib^cllAMil fkr^r',

*
xmf^T?^ b.
bsised
The statements of
:
this
and the following sloka are
on Nirukta
tristup
. .
vii.
10
athaitanlndrabhakfini
antariksaloko
.
.
mddhyamdinam savanam grlsmas
hrhat soma,
and
vii.
il
hemantah panktih
ddkvaram sdmety antariksdyatanani.
131. and the two seasons, Summer and Winter, and the chant which is called Brhat, and the chant which, Sakvara by name, is sung in the Sakvari verses^.
îg^^ hrf k,
f k,
'^(T
uiSR\
b.
The
^ b. pc^bfkr, ^fcl^hd.Îjf\f! hrf k,

MSS. accessible
to
7^ h.^îJI^hT
of the
only
me
which, in accordance with the usage of Vedic

f.
works, repeat the last
words of the adhydya, are b and
Whether any
MSS. used by
See Roth,
Rajendralala Mitra follow this practice, I have no means of ascertaining.

Nirukta, Erlauterungen, p. 15, last paragraph.

in hd.
It should
is
here marked by
^^
in
bdfkm^.
^^0)
;
The
last s'loka is
is
numbered ^^^
<J,^
be the same in r
(instead of
the error
due to
10,
being repeated after sloka Q.^.

iii,
* Cp.
Durga on Nirukta
vii.
1 1,
Bibliotheca Indica ed., vol.
p. 364.

1.
31]
ii.

1.
[Introduction
Deities of ludra's sphere.
Sakatayana, moreover, says that to him (Indra) belong
two Stomas, (viz.) that which is called the fifteenfold (pancadasa), and that which is three times nine in number (trinava)\
(asyciasrayau)
line i"^
f( hr3m*bfr^r^ ^ r. W^R^ hm^r, ^^JHI^ b, ^W^fZRl (WRJf^^:) f- The omitted in k. Tf^ hm^rb, ?I^ fkr^. 4f^M[ hm^r, 4J<^4i fk, H*î\\ b,
*
The statement
is
that the Paiicadasa
Stoma and the Trinava Stoma belong

and n,
line
to Indra's
sphere
also
made
is
in Nirukta vii. lo, line r,
5 respectively.
2.
He
praised in combination (samstutah) with Pusan
and
Visnu and Varuna, and with Soma, Vayu, Agni, Kutsa, as well
as Brahmanaspati *
%^ hm^r, %^ b.
In place of ^*4s{d^4
^WT
vii.
f has
^^WT,
s'loka, to
:
and k
f^^TT
(sic).
* All the ten deities stated here,
and
in
the following
be praised with Indra

athqMsya sarnstavikd
are enumerated in the same sense in Nirukta
lo
(lines 3, 4)
devah: agnih somo varunah pusa brhaspatir hrahmanaspatih parvatah kutso visnur vayuh.
with Brhataspati* as well as (with him) who is Parvata^ by name. They say that in some praises certain (gods) are
3.
praised as incidental
<'.
ff <TWf?ITr %^ hdm^r^br^
^cf
kr^.
îj<fd1l
fl^
r,
^f^rfrTTT
%^ f ^ ff^lfÎfT
,
As MSS.
of both families have the i-eading gtjdtyfrtll (following Yaska's etyx. ii) it
mology q^fi* Midi Nirukta
must be
original (cp. E's variant in the next pada).

(r)
The
and
<f
having dropped out in some, a syllable was added at the end in one variant
at the beginning in another (kr^).
r(=r^r*?).
^\*A\
VrW^ V:^:
hdm^r^B,
f,
^^d^M
^f?Tt
<*l^fil(^fMf<cMllJ4, hm^r,
^fjRc^Rcjf^cMI^
hm^bfk,
WJW k, îR^f^Rf^rfll b. fdMldl

hm^rfk,
RMldU
r,
^T^t^^^f^f^f^nTRT: r^r^ ^cTT:
^^^
b,
Î
is
r^r*.
,^
* Brhataspati
critical note).
doubtless meant as the etymological equivalent of Brhaspati (see

iv. 5,
is
^ Cp. below,
where Parvata
is
explained as representing Indra's

:
bolt (vajra).
(devatd) nipdtabhdjah.
Nipatd^
here used like nipatinah', cp. Nirukta x. 13
kdi cid
4.
And
the god Mitra
is
frequently praised
in the sacred
text {sruyate) with Varuna,
Soma with Rudra and Pusan, and
again Pusan with
Vayu^;
Introduction]
BRHADDEVATA
B.
ii.
5
fk,
[32
fW^f^
MSS.
(cp. R,
A,
f??-^
^^^
hdm^r^r^r',
note 3),^fT: ^[WR^r.
^:
^^
^: ^ ^
:
t^
h,
^rq%
r.
^11^1^ all
^T^j^tT m^rfk, g: gjTT
^ llJfr hd,
The
state-
'^
^T^^
b.
cf.
* That
is,
in Indra's (middle) sphere

five couples
Eoth, Erlauterungen,
p. 105.
ment about these

associating
being praised together, follows Nirukta
vii.
10
athdpi mitro
varutiena samstuyate pusnd rudrena ca somo 'gnind ca pusd vdtena ca parjanyah.
^ In
Yayu
(not Agni) with Pusan the
BD,
here agrees with the shorter recension

while the longer recension (as quoted
of the Nirukta (vdyund ca pusd:

in note *) associates
Eoth,
:
p. 201),
Agni with Pusan
see Eoth, Erlauterungen, p. 105, note 3.
is
and Parjanya with Vata. Elsewhere, however, he (Indra) here and there (kvacit), in these stanzas, hemistichs, verses, (or)
5.
hymns
(of the
Rg-veda) as a whole, distinguished

fkr2r^
(as
the deity).
Tl^%^ g r, TI^^ %^ hm^r^r^r^^ l>f^7irf^br,% irf^fk.
Tl^^
r"',
'^ hm^r^,
^f^
^^T^t^ b. 5??^ % irf^ g hm^rfk.^^j^ g r^r*. ^-
1^ ^^ g
6.
b.
Now
the taking up^ of moisture
is
his function,
destruction of Vrtra, (and)
of
(his) praise
the
the
and the
prevailing feature (prahhutvam)
complete accomplishment of every (kind of)
mighty
deed''.
l
ifil^ M hdm^rbfk, <4J<^|*i
r^r^
^j^
<\
b,
Wrfl
fk.
V^^
^^
hm^rfk.îl^r
^TT^b.^^: hdm^r,
is
hrbfk,
W^
m}.
The end
of the varga
here marked by
in
bfkm^d.
*
One would
vii.
at first sight
be inclined to favour the reading of

'
r'^r
rasadanam:
is
cp.
Nirukta
10
rasdnupraddnam,
the giving back of moisture,' while rasdddnam

(see below, 19).
is
.
.
there
stated to be the function of the
Sun
But the reading of the
text, rasdit is
danam, occurring in
MSS.
of both families,
. .
supported by
varsati
;
BD.
in iv.
i.
68, where
said of
the middle Agni (Jatavedas) rasdn middle) Agni

is
is
dddya
.
and
38 the function of (the

This
s'loka
described as haranam
vii.
vdro visargam punar eva ca.
based on Nirukta
10,
where the three functions of Indra are stated to be the bestowal

:
of moisture, the slaying of Vrtra, and the accomplishment of every mighty deed
athdsya
karma rasdnupraddnam vrtravadho yd ca ka ca

2. 7.
balakrtir indrakarmaiva tat.
Deities of StLrya's sphere : his three wives.
Thus
Indra's group belonging to the middle sphere has been
duly
specified.
Now
learn the following group of the heavenly
sphere (and) belonging to Surya.
33]
^: tnc^
ii.
lo

fk,
[Introduction
dr.
w* xT^^
xn:^
h,
^ttt^
b,
zrg
r\
wn:
hdr,
^mr
8.
The two
chief gods ^ of that (group) connected with

;
Suiya
are the Asvins ^
while Vrsakapayi, Surya, and Usas
are the
wives of Surya ^.
^<<Nr^n
R's note
^
2).
^mi
xii. l
hrbfk,
^ ^PH^
hrfk,
i^r^
b.
^lUm
^M|chm*n
all
MSS., f^RiTHfÎ
f,
r (cp.
XJj^; hrb, Jl^Tfl
^T^Tf: kr'^
Tm^l
r\
Cp. Nirukta
tdsam {dyusthdndnain devatdndm) aSvinau prathamdgdminau bhavatah.

s'lokas (8-12) all the deities
In this and the following four

V.
enumerated in Naighantuka
6 are mentioned, though in a different order, except Tvastf (omitted perhaps because
i.
occurring twice before:
108,
and
i.
125).
The
list
begins with the same four names:

iii.
Asvins, Usas, Surya, Vrsakapayi.
Cp. below,
10.
^ Cp. Nirukta
xii.
7:
suryd suryasya patni.
9.
From
that
(heavenly
world) they
return
hitherward
call
-,
reversed, in connexion with
him
(Surya).
They
her Usas
before sunrise
^,
Surya when midday reigns ^,
îg<ft>J^ hrf
(^
f) k,
^rg<fri#R^r^^ ^rgffr TTI m\
3?fwrrra:bfkrd, TTf^Rnni^h.
^?ft ^T^ b.
qi^fr^
121).
vii.
d<iAMî:
hr,
fr^T^RTT
b,
d<ri*ii: fk,
r'r'.Hft^^rm^hfr, IJ^t^^F
^T ^T hdm^fk,
r,
k,
yO^^MIfl^
b,
^^t^
r^-^ (cp. below,
b.
The words amuto
'rvdn are doubtless suggested
by Nirukta
^ Cp.
vii.
24
:
amuto *rodnca^
parydvartante with reference to the rays of the sun.

vii.
iii.
10
prag udaydt, and

i.
121.
"
The
expression madhyamdine sthite also occurs in Rgvidhana
9.2.
10.
but Vrsakapayi at the setting
of the sun.
In his sphere
(dSraye) also are Saranyu, Bhaga, Pusan, Vrsakapi

f^l<*MlV)
all
MSS., fMlehMlfii
1.
^w ^^TTf
T^tjR
k,
^7^ TTT^TT^^r^
r*.
k,
^^^qrr%
b,
f,
WW hdm\ ^4i<^^^ w^:
r.
r^ ^fÎ f?!^'^
hr^,
^fTT^t^ hdm^fk.
fT^T^
B MSS.
^^ ^Sn^TTF g f^^^
(cp. above,
i. f,
bfr^,
r\
m^br
124),
d^m*i
*
<!^rr^
fT^T^rat
k. iTT^^ hm^ r, ^TT^^

fkr^.
IPC'S"^
b,
cT^T^^
fT^H^
r^.f^'Rifx?: hm^rb, ff^Tf^T:

:
Tu nimruci
this is a
good instance of the

;
preserving, in a corrupt form,

(r^)
the undoubtedly original reading
of the agreement of an
i.
iu preserving an original reading (cp.
126)
and of
A MS. A MSS. (in

:
and a
B MS.
(b)
agreement with some

stutisv rci.
MSS.,
II.
f k)
showing a corruption in a seemingly correct form
Introduction]
11.
BEHADDEVATA
ii.
ii
[34
(prthivi),
Yama, Vai^vanara ^, Visnu, Varuna, Aja ekapad, and Earth and Ocean (samudra), the Gods, and the Seven Seers
;
(saptarsayah)
^JI1\:
;
all
MSS., f<|^H<: Naighantiika

i.
v.
atmospheric) the latter form occurs above,
127.
tlJs^l^ hdm^r.
*
The
3.
5^^^^
6 as well as 5 (both celestial and
bfk (Naighantuka v. 6
^^^t ),
end of the varpa
is
here marked by
i.
in
dbfk, but by ^ in hm^.
For a similar discrepancy,
cp. above,
no
(Naras'amsa and Narasamsa).
Deities of Sorya's sphere (continued).
12. the Adityas, the
Savitr with
(gods)
^,
Hairy Ones ^ (hesinah), and the Sadhyas, the Vasus, Manu, Dadhyanc, Atharvan, the All
the Steeds {vdjinah), the Wives of the Gods.
^rf^m hm^r, ^ft^ b.

dr,
^^
k.?rg^ hm^,
cf^f^T^
b,
^^^f^ fk.?[ô
^ôhmifk,
*
^^^Tlfo b.
v.
In Naighantuka
of the
6 both Jce^ and hesinah occur.

in the text, keii-sadhyah.
:
Both may be meant by the

^
svib
prior
member
compound used
Vihe
voce.
is
occasionally
used in the Brhaddevata for vidve devah
see Index of
Words,
13. That^' (heavenly) world, the third
(Soma) pressing '^j the
Kaivata and the Vairupa chant {sdmain)^ and the E-ains as well as the Cold Season;
î^ gft^ ^t^: r^r*, iw^
^n5R ^t^:
r,
"^r^ gifN ^R'f

b,
g<fN: ^*<-i^1^:
^
:
^^:
^ b.
hm\
^rP|-
^dii<^<<i
g?f^:
^^ ^m
fkr^
(^j^ f). ^rnr
^ m^r,
(lines I
?crRT
^ hbfk. ftlfllO^^ hrfk,

athaitany adityabhaJctlni
fllflrfr
* This
and the next sloka are based on the following statements of Nirukta
vii.
li
and 6):
asau lohas trttyasavanam varsa jagati saptO"
daiastomo vairupam sama and Ûiro ^tichandds trayastrimiastomo raivatarn sdmeti dyuhhaktini,
^
The order of the words
in the text, asau trtiyam
savanam lokah,
in
which
all
the
MSS.
agree, is a curious transposition, on metrical grounds, of the words of the Nirukta.

similar transposition is sometimes found in the case of pratlkas (cp.
i.
57;
iv.
122; v. 169).
and the thirty -threefold Stoma and that which in arrangement ijdptya) is seventeenfold and the metre called
14.
;
Jagati as well as the Atichandas metres.
^
fWfSCl
^sj^: bfk,
b,
î:
^^:
r.
W^n d, WK\
f,
'^^^^ hdm'
r,
i\^H
- -
t\\ ^:
r,
i^: m\
^: ^t'Thd. ^T?rr hm^fk,

b,
i^
- -
'^^ (^:)
(ttot)
^ ^
^^^^
-l^^T^ r^r^^r^r^,
(t^T)
(^)
k.
35]
15.
ii.
19

relates to Purusa,
etat
[Introduction
And what
:
they say,
is
his (asya)
now
:
all this (universe
sarvam)
is
related to Purusa *.
Three gods
are to be recognized as associated with
him
{etasya) in praise
^T^ hm^r, TT^^ k, ^Tl^ fb. b. ^'^f^^rr^^: hm^r, ^rerf^^rr^ g

* Cp. above,
i.
Î^^ ^
^
f,
hm^r,
if^^ f
k,
fkr^,
m^*\^
b.
^rerf^^rr^
^rnarf^Riro^:
73.
16. (viz.)
the
Moon and Wind
(Vdyu) and that which

offer to
is
regarded as the Year (samvatsara)^. Now some oblation addressed to Surya and^ Vai^vanara.
him an
b.
^J^ M^fkiK
r^"*,
TJ^^^n^ fki^
r,
q^ ^^?^hdm^br.%f^M hm^rfk, %%^

ftÎ hdrfk,
f^ ^ MnW" hm^bfk, f^^Mrtl"

two
lines),
23, last
^tt^
in
^^TTT r.
Nirukta
vii.
p[^(rff{ r^r*.
4l*i^^Mi hm^bfk f^:

b.
(Niruktavii.
is
The end
of the varga
here marked by
hdbf, by ^
in
m^, not at
11, line
:
all in k.
* This line follows
3: candramasa vayuna samvatsareneti sa^-
stavah.
^ Cp. Sadgurus'isya on x. 88
saury avaihanariy am : suryadeoatyarri vaihanaro'
gunagnidevatyatn ca.
4.
Surya and Vaisvanara a form of Agui.
17.
For (the hymn) addressed to Surya and Vaisvanara appears
like a
hymn
of his (Surya's
verse, or
tat-suktam)
(whether) a stanza, a
(is
hemistich, or a
a couplet, or a triplet
regarded).
fT<^;]aR.hm^rfk,
'
^TfTJ^^br^r*.?[^hrfk,
l^Th\
hymn
;
EV.
i.
X.
88
see
Sarvanukramani and Sayana's introduction to that

vii.
cp. also
above,
100, 102,
and Nirukta
23 and 24.
*
18.
praise
But by that expression containing the word head * (his) Here the identity of Surya, Vaisvanara, and is apparent.
'
Agni appears.
Hcll^M hm^r, Tnn^T bfkr^
hd,
3^?!^
f^FT
*
^^T 1^ ^^
f,
:
k.
r^r*. fFT ^^S^^Rnm^rb, fFT ^"'^^'TT ^t^H<IM^1l*lkr, ^^^îiOM"îin.b,
^"lî^^HÎM^MIH. h r^ r* m^ f r ^ r''.
Murdhanvata
that
is
in
RV.
x. 88. 5, 6,
where Agni
;
is
described as being the head
(murdhd), or standing at the head (murdhan) of the world
cp.
Nirukta
vii.
27.
19.
Now
the holding
^^
(harana) of moisture in that

(his)
(celestial)
world {amutra) also by means of
rays
this
is (his)
function
Introduction]
BRHADDEVATA
beings
fail
ii.
20
(him) very
clearly
[36
wherefore
all
to distinguish
by
the eye.
W^T^ k.
I have adopted the reading of
r,
against the weight of the

is
MS.
ii.
evidence,
;
because on the one hand rasa or a similar word
necessary (cp.
line, is
i.
68
iv.
38),
Its
and, on the other, rasmihldh, as coming at the end of the
superfluous here.
occurrence here also
is
doubtless an early corruption due to anticipation helped by the
identity of the first syllable of rasasya
and rasmihhih.
r.%^ Trf?Tf^WnTf^ hdr^m^^rSi',

r.
^ hr^bfkr^r', <4l4|l!j|4j^ TrfTlfWRTffl bf k, i<(n*< f^ ^ ^whrl

fi4r^^
l
^^^ffTf'T
br,
^^^dlf^
hr^m^fkr^r^r'.
^>, the
reading of most of the MSS.,

,
would be an easy corruption of Îs, partly owing to the m of "^fl I f^
and partly because

ii.
M^"
would be in the mind of the copyist.
The
expression
^^^dlf^
recurs in
31.
But
^TfTTf'T
might have been the original reading.
'^%^\ hdr^m^ bfkr^r^r'',%^reTr.

(vii.
* This
word is probably meant to express the double phrase of the Nirukta

*
11)
athasya karma rasddanam rasmibhii ca rasddharanam, the taking up and holding of moisture
with his rays.'
20.
Now
distinguishing
correctly
in
the formulas this dis-
tribution of these (three deities) which arises ^ from (their different)
powers and spheres,
t^rWR^ r^r*, f%WR

i.
b, HtîjTM
hm^k, [^"SjH*
i.
f,
f^rTR
r.
* Vibhuti-sthana-sambhavam, a bahuvrihi, as in
104; but vibhuti-sthdna-janma in
96
is
a dvandva.
21. Teaching, studying,
and reciting a formula (addressed to

of,
them), a
man
attains to the sphere
to identity of world (and)
intimate union with, these same (gods).
^rWR^raVt^TR^
hm^rfk, <>*|Hl*iM
iHr^ h,
b.
W^ ^(W^^^t^^lK r^r*. 'N
Q^ll<*l<^*)fihd.
^^ T[^ 1^f?T Bhr^m^,

8
in
^TR
in k.
TR^ ^^T^^^^T'l.m^r, ^TT^%Trg^H^ fk (""^ corr. to '^f), ?T^

b.
r.
hm^r,
WRbfk.ÊTT^t^r, ^TRt^hdkf (ô f). ^^-
*VfV|'l^f?T
The end
of the varga is here
marked by
hdbfm^, not
5.
Five names of Agni.
DeriTation of Agui, Dravinodas, Taunnapat.
22.
Now
as to the hymns, the poets proclaim (in them) five
names of Agni, twenty-six of Indra, and seven of Surya.

^WTf^ hdm'rbfk,
^llj^ r^r*. ^^fTI^hdbr, 'irfTT:
f,
-^jfTT
m^k.
37]
23.
ii.
27

do ye
cp.
[Introduction
The separate explanation, based on the function

listen to as
(of the
god), of each of these here,
duly stated by
me
in its entirety.
*
With prthan-nirvacanam karmajam
vibhagam vibhuti-sthdna-sambhavam in 20.
Because he was bom at the beginning (ag-re) of beings, and because he is a leader (agra-nl)^ at the sacrifice, or (because) he unites (his) body {ahgam sam-ni) ^, he is praised by sages under
24.
the
name of *Ag-ni.' ^B^hm^r, "^m;bfk.

fk,
HT^m^fk, H^^^
hrb,
irfnT^ r^r*.^TT^T
hdm\
14
91.
TR
^N
b,
^T% r^r*.
vii.
i.
These three etymologies are practically identical with those of Nirukta

yajfiesu pranlyate,
agranlr hhavati, agram
ahgam nayati samnamamdnah
cp. above,
^ Sam-nayate
is
doubtless meant to correspond to Yaska's nayati sam-namamanah.
25. Kutsa^- observing the action
vina^
wealth
k,
or<^
b,
strength
TTfl hm^rfk, TT
TTTErr^tl^
%^
rh*.
m<<^^*1
i.
by which he bestowed^ draproclaimed him as Dravino-das (i).

r,
Mill^<)M
f,
Ml(^<ll
hdm\
TRfl^^
i.
br^r*: cp. RV.
96. 8 IT
^RR^
(indicative aorist in form, but
injunctive in sense).
* In
EV.
96. 8.
* Tlie a in the majority of

*
MSS. seems
:
decisive in favour
of prdyachad as against prayached.

.
.
Cp. Nirukta
viii. l
dhanam dravinam ucyate
halam va dravinam.
Though vdpi
gives one syllable too

is
much
to the line, it
),
is
probably original, as the rhythm at the end of the pada
normal (w - -
the two
syllables at the beginning {drdvi-) taking the place of

larities in
one long one.
For analogous irregu-
the Mahabliarata, see Hopkins, The Great Epic of India, p. 52.
Agni is Tanunapat (2). For that (celestial) Agni is tanu from tanana (extending) from him the middle (Agni) was born, then from the middle one, in (his proper) place,
:
this (terrestrial)
one a.
b,
r^*.
r^r*.
^
27.
tTTTTTT^:
fr,
tTTTTTrrg: in\ cTTTT fT^: k, fRTrTg:
fld<|-rti: h,
?nWT
fT^:
hm^-, -^^
bfk.^n%i^
is
hm^r, WT^fti^
f,
MTî^
kr^, ^f^ b,
^^
The end
of the varga
iii.
here marked by M in
hdm^bfk.
* Cp. below,
64.
6.
Narasamsa, Favamana, Jatavedas.
The poets call an immediate ^ descendant (prajdm) grandson (napdt), and this (terrestrial) Agni is the grandson ^ of that
(celestial)
one
hence he
is
Tanunapat.
Introduction]
BRHADDEVATA
"^R^dr.?nTORr:
i\
hrb,
ii.
28
fk.
[38
^RifRjhbr^r'fk,
hm^r, '^rg^
b,
wm^si^: m\^[Tn5n^:
-^r^
"^r^
^^^ fk.
viii.
This expression
is
borrowed from Nirukta

a son
'
napdd
iti
namadheyam.
also explains
'
Next
after
is
evidently the
meaning here of anantara.
anantarayah prajaya ^ Yaska
Tanunapat
as a 'grandson,' but in a different sense (cow, milk, sacrificial
butter), as the word, according to him, designates the djya.
He
also quotes Sakapuni's
divergent explanation of Agni as a
'
grandson
'
(atmospheric waters, plants, Agni).
men
Because he is individually (prthahtvena) lauded (sams) by (nr)^ combined at the sacrifice, therefore poets praise this (Agni) as Narasamsa (3) in Apri hymns.
28.
^êr^ h d m^ f, gTq%^ kr, ^^lii^ b.^^JOt^ h r^f m^ kr^r^r"^, b, ^?f^ r. ^TW^m^bfk, i|î^^ hd, ^r^^r, ^(1[T^ rir2(r*?J.iRTT^: hdm^rbfk,
* This is evidently based
viii.
^R^
on S'akapuni's explanation of Narasamsa as Agni (Nirukta

Katthakya's explanation of Narasamsa as
sacrifice (yajna)
6)
naraih prasasyo hhavati.

iii.
is
given below,
2.
again because the terrestrial Agni purifies (pundti) this universe, therefore he is praised by hermit seers as (the
29.
Purifier)
a-
And
Pavamana
(4).
g?rrf?T hr, Vf7{ b, Û^nffl
fkr^. "?r
b,
'^
hmh-,
T2J
^ fkr^, T^: b.t^TT^r^,
f5T%^ hm^r, ^<^*1*i^r<rMfT%^
%^4\^^ ^(Mîl
%^\4\^ -^^fq^.i
k,
^NT-
RRRT^^T
by
r^r*.
f.
This sloka
is
omitted here, but added after 31, in a somewhat altered form,
* Cp. above,
i.
66.
when bom (jdta) he knows (veda) beings, spoken of as Jatavedas (5), and because he became one in whom knowledge (vidyd) was produced (jdta), or (because) when born {jdta) he knows (adhi-vetti) wealth
30. Again, because
he
is
Wm^^T^ ^l^%
i.
hm^fk,
92).
Wm
f,
%^T^
k,
îtl^hm^kr,
V^h,
î^TT r^r*.
^MRlgt
f^naTT
f%^
b,
^T^^j^m
f%^
r^*
(cp.
hm^r, irTtfWt bfk,
W(^
r^*rlf^
fk,
%^
hr^m^br^r^, fTrT
f'RT
r.fV%t% TT
hm^rb, f\3^(^
^^f^-ini^r*.
31. or because
when bom
is
{jdta) again
and again he
is
known
(vidyate)
by
all
beings, therefore he, as the Indra of the middle
part (of the universe) %
praised as Jatavedas^.
39]
Wm:
ii.
34

k,
[Introduction
hm^r,
Wm
ormt bfr^r*. ^raj^nSl^ hr^m^bfkr^ ^TaWTfÎ^

add 29 in the following modified form:
r.
After this (31) sloka, r^r*
The end
of the varga
i.
is
here marked by
in
hbfk, not
in
m^.
* Op. above, cp. also

i.
67.
99, where a hymn to Jatavedas means one addressed to the Middle Agni Two etymologies of Jatavedas have already been given in i. g2,jato vidyate
ii.
and jdtair
vidyate, the former being identical with the fourth given in
30, 31.
There are
thus five which correspond more
or less to
the five given in Nirukta
vii.
19
three of these,
in the
jatavidya, jdtavitta, jdte jdfe vidyate, are followed by the second, third,
and fourth
first,
above two slokas (30, 31), another, jdtdni veda,

the
fifth,
is
partially followed
i.
by the
while
jdtdni
ena/ji
viduh,
is
followed by the second in
92
{jdtair vidyate).
7.
The twenty-six names
of Indra
Vayn, Vamna, Bndra, Zndra.

in the
32.
air as
But because
he,
in a
most subtle form, abides
the one pervading (vydpya) the three (worlds), the seers
adoring (him) by reason of this function, called him
Vayu ^
(i).
^: hmh-,
*
^ ^
b,
f,
'^ r^kr^r'^r'.
the Naighantuka (v. 4) in the
list
Vayu comes
first in
of the deities of the middle
sphere: cp. Nirukta

six
x. i,
and Roth, Erlauterungen,

Naighantuka
p. 134. Twenty-three of these twenty-
names
(the first eight in the
same order) occur among the thirty-two of Naighantuka

v. 5.
v. 4, the three others appearing in
Cp. above,
i.
122-129.
33.
(vrnoti)
But because with concrete moisture he alone covers

*
these three (worlds), the singers in their praises speak

this faculty, as
of him,
by reason of
Varuna
(2).
hm\ir^m hrbfk, TTW: m\^mmm hm^rb, xm^l

* This follows the
^hf^^TRnfWt^sft hm^bfk, ^^f^TTRTfWWr^T^r^r*.

f,
<f^
'^ k,
bfkr,
îf
^TT'I
g WTKyC
rW
etymology of Nirukta x. 3
varum
vrnotiti sata^.
34.
Because he roared (arodit)^ in the

is
air,
giving rain with
lightning 1^ to men, therefore he

as
highly praised by four seers
Rudra
(3).
^ft^f hm^rfk, ^t^^^r^r^f^g|f^ ^^fWTRhm^r,
f*^^^ra*i<lÛ!l*i.
Introduction]
BRHADDEVATA
1^1*.
ii.
35
(^)^(g^TO^:
f,
[40
fk,
n(4||ra<<ldU!l*i
r^r^.
lcMfii^*<^d: hm^rk,
^[^rf^TV^
This
s'loka (34) is
omitted in b.
x.
* This is
one of the etymologies of Kudra given in Nirukta

iti
yad
arodit tad
rudrasya rudraivam
hdridravikam.
Yaska remarks that the name may

'
also be derived
(i.
from the root
ru.
* Cp. vdtavrsti, rain with wind.'

(ii.
"
That
is,
by Kanva
43),
Kutsa
(i.
114),
Grtsamada
33),
and Vasistha
(vii.
46).
having become the estabUshed (source of) four kinds of beings, he rules (iste) over this universe he has been named Indra (4).
35.
And
life
;
of the
therefore
t^hd, <%m^r,^fb,?[f^k.^r^^hm^r.^^^fk,
rbf, tl<MnI k.
Î^b.^^:hm^
Sloka 35 comes before 32 (that
is,
at the beginning of the varga) in bfk.
It is omitted in r^r*.
36. Because he, associated with the Maruts, at the (proper) time bursts open (drndti) refreshment (irdm) ^ in the sky, accompanied
with great
roar, therefore
the seers called him Indra.

x. 8),
?[?j fTSrrfTI
hm^rb (=Nirukta
?[^
i^^lfd r^r* (XKJ ^îffl

k.
is
the second
derivation in Nirukta x. 8),

"^%T!r
hm^rb,
0<^*U
fk.
mistake from the last s'loka.
The
^t ^XJITfTI
last
f,
f;^ IWrf^
is is
^^5^^hrb,
W^fk.
repeated by
f,
pada in m^
"W^^
T^ ^ W<1'
The end
of the varga
here marked by
^ in hm^ b
not in k.
8.
* This is identical with the first of several etymologies given in
Nirukta x.
8.
Parjanya, Brhaspati, Brahmanaspati, Ksetrasya pati, Ilta.
Because he alone endows (prdrjayati)^ this earth at the (proper) time with moisture produced from the sky, therefore the seers Atri ^ and the son of Urvasi ^ (Vasistha) speak of him as
37.
Parjanya
(5).
b.
'^hdr, ^T^r^r*, ^
*
irf^ hm\
The
H{i{M\
fk,
T(f^ b.- -Rl^îlSjciJt hm\ TTR^^ fk, MI^^^M

îgT^ f "<*<^MI
,
b,
^fT|^m\
four etymologies of Parjanya given in this and the following s'loka are identical
x.
with Yaska's in Nirukta
lo
parjanyas trper ddyantavipantasya tarpayitd janyah, paro
jeta vd janayitd vd, prdrjayitd vd rasdndm.

Vasistha, several times
As composer
of the Parjanya
ii.
hymn,
v. 83.
thus referred to by his metronymic (e.g.

vii.
44, 156;
iii.
56;
cp. v. 149, 150),
is
the author of the other two Parjanya hymns,
loi, I02
41]
38.
ii.
41
[Introduction
Because he gladdens (tarpayati) the worlds, and because he is genial (janya) friendly to the people (jana) (or because he is) a supreme (para) conqueror (jetd) or generator (janayita), therefore (Kumara) Agneya ^ sang (of him as Parjanya).
rTll^T^
b.
^h m^
r,
r,
dM^fiMi
f k,
rT^^^^ b. ^ft^RTWJi f k
b, '?ra[T'%^TT^tTt d.
HêJ,|^m^
1 ,
^t^
qT^ %<TT hm^rb
(Niruktax. 10),
^ft ^cTT fkrl
*<^l^4|<dtft bfk,
^^N^<d cft
r^r"^.
r^m\ ^^^Ri<*t|dt
*
'?Tl[T%Tr^^mt
38
is
omitted in
As the
alternative author of vii. loi, 102:
cp.
Arsanukramanl on those hymns:

:
agniputrah kumdro vd vasistho vd svayatn munih, and Sarvanukramanl

'pasyad vasistha eva vd vrstikdmah.
ete
kumara dgneyo
39.
Because he protects [pdti) the two great (hrhat) worlds,

is,
the middle and the highest, he
by reason of this great
function,
lauded as Brhaspati
^fTlThmir,
'^
(6).
^^
fkr", f(!r b.
<f7T<^f%tT: b,
ofTTft^f^fT: hdm^r,
<>f7T:<t-
f^cm:
f,
"frr f:cftft<T: k.
* Cp. Yaska's
etymology (Nirukta
x. li): brhaspatir
bfhatah pdtd palayitd vd; brhatah

Cp.
ii.
being explained by Durga as mahato asya jagata udakasya vd.
3:
brhatas patina.
whole world is Brahma; therefore Saunahotra*^ (Grtsamada) praising sang (of him) as protector (iJdtdram) of Brahma^ (i.e. as Brahmanaspati, 7).
is is
40. Speech
Brahma and truth
Brahma,
this
TTT^b,
TR5
bm^rfk.
XTTtTTt hm^r,
qiTRt
fk,
Vj^m
b.
b.
jlÛl^^hm^-,
wT^TirRcfb. ofr^
^rf fk.
*
^^^h,
ofr^:
^^r,
x.
ofr^
-^
<fN ^^m\
^f>^
This sloka (40) omitted in r'r*.

ii.
In RV.
23-26.
Nirukta
12
brahmanaspatir brahmanah pdtd vd pala-
yitd vd.
Because he entered into the earth (ksitau) ^ at the (proper) seasons, distributing food to the nations^ (ksitibhyah), therefore
41.
Vamadeva ^,
(presumably
after 60"
r^r),
r^,
praising (him), calls

r^,
him Lord of the Field

'
'
(8).
^^ hm\ "^ d, ^nt

have here
^tjf
r.
The reading of 41"^ in the text

;
is
that of
hdm^r
as r^r^ omit this line here)
this
form of the
line
is
added by bfkr^r^r*
(see v.r. there), instead of it
bfk, and in addition to
it r
(^
r^
omitted in
^^f?T ^T^nT^T
^^f^
II.
^^
^% ^ ^TW ^%% ^T^^^T^

G
H^:
H^:
bfk
r
Introduction]
which probably represent
BEHADDEVATA
ii.
42
[42
^TT^ hm^bfk,
pdlayitd vd.
critical
TTif^^:
:
r,
MT^^^
r^r*.
* Nirxikta x. 13 ^
hsetrasya patiti
.-
ksetram hsiyater nivdsdkarmanas, tasya paid vd

this line as
The amended form of
found in some of the MSS, (see

field
note above) would
mean
iv.
*
:
because dwelling in the
he again in due season
gives rain.'
In KV.
57.
Because he declared him who, connected with the middle world, is to be seen by the mind (only), with truth (to be) in
42.
truth (satya)
^,
the same (Yamadeva) praised him as Bta
(9).
?R%^ h m^ bf k r^ r*. 1^!%^ r^, Wf^mUJ r^.

fkr2,
f,
^T ^ %
r^r*.
^^
r^r*.if^hmifr,
k,
% ^^ ^^ ^ m\ ^ Tjq hm^rbfk. ^ 1[^ r^r^. o^TT^hm^rbfk,

^l^k,
g ^^
^
h dr, g
b. ^W^
^1^1 m^ b, f % hrb, 5E[^
mf^
^f^l
The end
of the varga
is
here marked by
in
hdm^bfk.
Cp. also Sayana on
in
* Rta is explained in Nirukta iv. 19 as satyam vd yajrlam vd.
RV.
iv. 23. 8.
RV.
iv. 23.
(in illustration of rta) is
commented on by Yaska
Nirukta
x.
41
cp. Roth, Erlauterungen,
on this passage.
9.
Vastospati, Vacaspati, Aditi, Ea,
Yama.
43.
And by
his magical
internal
moisture *
power he abides in the air with shed with thunder hence he (Vamadeva)
:
again ^ spoke of him (as such
in)
'
the
call
of
Rta
'
(rtasya sloJcah) .
?^T^Tt: f^:
<%U|Tifr^^ t%(ft
TÛIMK^ f^t b, T%^fTTt f^ fk, "?^ f^^ ^WT hfr, f^ffr sqt^^ m^k, t%r^ "mt^ b. '^H^
hdm^r,
f.
^t^ hm^rfb.
*
'^cl^
^^ k. ^^ hm^rb, ^^^ fk.gT%if hm^rb, ^frf

meaning 'water' (Nirukta
in the sense of
'
:
'
With
ii.
reference to the
ii.
25: rtam
'
ity
udaltandma)
cp.
below,
'
50.
e.
* That
cloud-water,
is, first
'
truth
(satya),
"
now
RV.
in the sense of
iv. 23.
water '
(i.
lit.
internal fluid
antarasa).
8*
see
Nirukta
x. 41.
44.
But because (being
in the) middle (sphere) he granting
an
abode {vdstu) to the world, protects^

(formulas)
b.
(it), therefore the son of Urvaî (Yasistha) proclaims him (to be) Yastospati (lo) in four
IRT^^r, ilil^Hhd, JRnpi^m\ IPI^
b,
W!f^ fk. irSR:
^ hdm\ j^^^m
43]
ii.
48

i.
[Introduction
bf'kr (cp. critical note on
92
jdtah san and jdtasya).
<I^4l?l hdr, ^T^tlWffft
k,
Nirukta
viii.
x.
16: vastospatir
.-
vdstu vasater nivdsakarmanas, tasya pdtd vd pdlayitd vd.
RV.
54. 1-3, 55. I.
Caturhhih, here
and
in
some other passages of the BD.

is
(see
Index of Words), refers to stanzas, not hymns.

not rgbhih
:
Mantraih
perhaps to be supplied here,
but see
vi. 41,
where
rgbhii^ caturbhih actually
occur in juxtaposition.
Vedas are learned with speech (vac), (and) the metres there (are recited) with speech, and moreover speech is
45. Since the
this universe, therefore (he is) praised as
'Lord of Speech'
This
s'loka (45) is
(ii)"'-
^TRT
%^ hm^rb, TT'^ %^
:
f,
TT'^ "^^
k.
omitted in r^r*.
* Nirukta x. 17
vdcaspatir
.-
vdcah pdtd vd pdlayitd vd.
46.
And
because he abides
(in the)
(the world) * not afflicted (dlna) on
any
middle (sphere) surrounding side, therefore the seer
Rahugana Gotama^ proclaims him
as Aditi^ (12).
b,
^
*
frr^g^
hm\ ^ girf%
critical
r'r*,
i.
gr?T%
58.
g?7Tf^
rfkr^.
ôtfUft r^r*bm\
*ni*n hfkr. Cp.

Cp.
note on
RV.
X. 90. I
sa
bhumim visvato
iv.
vftvdtisihat.
^ In
RV.
i.
89. 10 (Nirukta
iv. 22, 23).
Nirukta
22
aditir adind devamdtd.
47.
But because he
is
a protection to
^
creatures, desiring
(their) ka happiness (sukha) in his heart, therefore the seer Hiranyagarbha b, adoring*' (him), spoke of him as Ka (13).
r,
^^^
^t^TW
hm^fr^^ ^J^J^
TT^nETT
gW^lbfk,
^r^m ^Tir4 T^ T^: f^^ g^:

b,
1.
k.
tftfi^^^^HJI ^^^F^.hm^r2r^
^^T^hni'r,
RV.
x. I2i
ii.
^^^^l^bfk.
^j^^
^T^ q5?^b, ii^g ;qT^^R.r, ^f^^^'^ zRj^f, ^^^T^ ^jJ^hmSî^j.?

^T'^ÎTI^kr^
*
Sukha
is
one of the three explanations of ka given in Nirukta
x.
22
kah hamaiio
vd kramano vd suhho vd.

X.
The reputed
x. 121.
"
seer of
see
Arsanukramani
59 and SarvanukramanT on
Cp. arcantah in
32.
(prayachan) offspring here, and gathering the other world) therefore the seer Yama*' (them) goes forth calls him, the son of Vivasvat^ Yama (14).
48.
He
giving
^ (to
IIWTI hr'm^br, TTWt fk.
IRI^'^ hr^m^r^
ITIfllc^bfk, THJ^f?!
b,
r,
f^li^^fÎ
r^r*. ^*JJiflc4l
hr^m^r'^r'.
mifm fk, ^wft^
^f\r[J
T.7f7SUff\ hr,
f ^f?T
Introduction]
bk,
BRHADDEVATA
ii.
49
[44
f,
f ^f^ f trrf^ r*. ^T^T^hm^r. The end of

f,
. .
îsRt
^mi: r^*,
is
imj ^b,
* Cp.
^^ imr
x. 14. i
"
tr^
mn
k,
the varga
here marked by Q. in
hm^bfk.
(commented on
seer of
:
* Nirnkta x. 19
yamo yachatUi
.
satah.
RV.
in
Nirukta x. 19) pareyivamsam

X. 14
;
samgamanam jandndm.
x. 14.
The reputed
^
ucyate.
RVvai-
cp.
.
ArsanukramanI x. 6 and Sarvanukramani on

.
RV.
x. 14. i
vasvatam
yamam.
Cp. Nirukta
x.
20
agnir api
yama
10.
Mitra, Visvakarmau, Sarasvat, Vena, Manyn.
49. Because all men making {mitrikrtya) a friend (of him) worship him, therefore Visvamitra^ himself praising (him) calls him 'Mitra'b (15).
1*i^1*I hm^bfkr,
* In
^ ?r^
rh*.-^rf^ hm^r,
in Nirukta x. 22).
is
^ff^ fkr^, JJ^ r^r*.

* That
is,
RV.
iii.
59.
(commented on
'Friend.'
None
of the three etymologies given in Nirukta x. 21
here followed.
Because at the close of the hot months he refreshes the earth with water {rta) ^, creating the activity ^ (karma) of everything (visvasya), therefore he (is called) Vis vakarman (16).
50.
f^^T^JrrerfTI^ m^ r, f%^T^^f?Tf^^ h d,
^Tff^ b.
f^^JTreifW^ f k, f^^^mT"5IîTT^f^
'gfTT kr^,
^^c{-Hc|f?T
^<nR<l*ir^r*.
^R^H^hm^r, ^R^
ii.
WTTJl^hm^rbf C^fll
b,
f),
^f^
%rr-
^^f, ^T^k.
:
7{^
m hm^bfk, %^ 3
Cp. above,
43.
^ Cp. Nirukta x. 25
viivakarmd sarvasya kartd.
51. Because he has lakes (sardmsi) full of
ghee in the three

'b,
worlds, (the seer)^ proclaims (him) as

(speech) they call Sarasvati.
Sarasvat
(while)
Vac
'^f^
To}dr,
f7ft??g r^r*.
^T^
îf^
hfk, ^ner^ b.
irr^ hm^rfk, i^fn irnif b
(cp. iv. 39),
irr^:
^^cfâll
vii.
except r^r* which read ^^WT'ft^lfl", i.e.
That
is,
Vasistha in
RV.
96. 4-6, one of these three stanzas being quoted
by
Yaska (Nirukta
x. 24) for Sarasvat,
but without explanation.
* Yaska, Nirukta x. 24,
does not explain Sarasvat, merely remarking: sarasvan vydkhydtah.

ii.
This must refer to

61. 2 being quoted
23,
where SarasvatI
is
stated to be a
name
of
Vac
(voice),
RV.
vi.
as an example of Sarasvat! as a river, while examples of her as a goddess {madhyast hand

str't)
are deferred to Nirukta xi. 25-27.
Si'^'rriv. 39^'*,
except that in the latter
passage
MIUM
takes the place of
HT^.
Curiously enough b has in the present passage
45]
i.
ii.
53

first
[Introduction
the reading MIUJ which -we should at
sight expect in iv. 39 (cp. notes on that sloka).
The
RV.
reading of r^r* refers to the only

164. 52
two seers who mention Saras vat, Dirghatamas in

96. 4-6.
and Vasistha in RV.
vii.
Because being their life {prdna) he moves ^ (venati) abides in them, therefore the seer named Vena Bhargava ^ here
52.
calls
him Vena
hm^r^
(18).
"
^"îrti^
"îft hm^r,
*
WfT^
^
is
^f^1(?|tl b,
fk,
4<'^1%^ r^r\ ît^TT^f

b,
r,
omitted in fk.
ii.
"ÎTff^-
"^TTfT^'ft
explains
"ÎTfT^^^
r^r* (cp.
47).
Yaska, Niriikta
'
x. 38,
Vena
as derived
is
from the verb ven in the sense of
*to desire
ii.
venateh kantikarmanah.
This verb
one of the kdntikarmanah in Naighantuka

ii.
6;
it
also occurs
among the
verbs of motion {gatikarmanah) in Naighantuka

x. 38.
14.
Cp. Roth, Erlauterungen, on Nirukta

first
The reputed
seer of
RV.
x.
123, the
x.
stanza of which
explained by Yaska in Nirukta x. 38.
Cp. ArsanukramanI
60
veno nama bhrgoh sutah.
53.
Primaeval (agraja) Heai^ (tapas), desiring (ahhimatya)^,
created
him month
after
month
therefore
Manyu Tapasa ^
calls
him
'
Manyu.'
Jrr^T^hm^r, Trr#Tf bfk, irraW r^r*. ^rf?T?T(?I m^br, lrfT^?!I hr^ "^ff^^(U fkr^ ^^nrisr r^^ <T^^?I^: r^r\ cmt W^ k, cTcft W^ fb, cTrfr WWT: hm^r.
?T?^f?^(2n"*'
bfkr, ?n?lf?I(qT**
hm^
The end
of the varga
is
here
marked by
<\0 in
m^bfk, not
*
in
hd.
My
reasons for adopting the emendation tapo 'grajam are the following.
for the
Tapas
would account
patronymic form tapasa in the name of the Rishi invented from the
contents of the two
hymns RV.
2, 3),
x. 83, 84,
where Manyu
called
is
frequently addressed
and
connected with tapas (83.

point of creation in
desire,
and might thus be
manyu
tapasa. Tapas is the starting

(x.
some
of the cosmogonic
hymns
of the
RV.
190.
x. 129. 3), (cp.
whence
;
kama
(cp. abhi-matya),
came into
being, the first seed of
manas
manyu)
iii.
and
tapas
is
identified with
svayambhu brahma and called the
'first marvel,'
TB.
I2, 3^
(cp. Ved.
Stud,
iii,
p. 129).
Manyu
in x. 84. i (also 83. 3) is identified with
Indra (the middle
Agni), and Agni in

cp. sasrje mdsi
RV.
x. 52. 3 is said to
be
bom month
after
month
{jdyate mdsi mdsi,
mdsy enam).
Thus Manyu Tapasa would be the

Dr. Sieg, with
deity as well as invented

here), as
Rishi, though these are regarded as distinct (there being
no dtmastava
Yama
in 48,
Vena
in 52,
Tarksya in 58, Mftyii in 60.
whom
I corresponded about this
passage, wished (with r^r*) to read tapo'grajah, 'the eldest
bom
of Tapas'
(= Manyu
Tapasa), but the meaning seems to
me
impossible.
The MSS. constantly confuse anusvara

very close to grajam.
and visarga ;
nearly
all
for instance, in
ii.
60 where, in the case of the analogous emendation ^cfJ^j

Again, vrajam (fb)
is
the
MSS. have
visarga for anusvara.
Introduction]
*
BRHADDEVATA
Manyu from man
ii.
54
without explaining
va.
[46
why he is so Manyu
Yaska
:
(x. 29) derives
also, thougli
called
manyur manyater diptikarmanah Jcrodhakarmano vadhakarmano

is,
ISpasa
of
according to Arsaniikramani x. 33 and the Sarvanukramani on x. 83, the seer
RV. X.
83, 84.
The
first
stanza of the latter
hymn
is
commented on hy Yaska, Nirukta
X. 30.
11.
Asnniti,
Apam
uapat, Dadhikra, Dhatr, Tarksya.
54.
(nayati) (their) spirits ^ (asun), therefore he

(20)
Because at the time when beings die he alone leads is spoken of as Asuniti l> by Srutabandhu who praises (him).
lim^>-.
H^rtJ^V
Vi^m^
fk. Tnsf:(?Rf|- b.
^^rn ^TT^'^^
^
hm^r,
^^T
'JTf-
* Nirukta x.
fifth
39 stanza of which
asunitir asun nayati.

is
The reputed author of EV.
x. 59,
the
commented on
in Nirukta x. 40.
55.
(their)
At the end
midst
of the hot months
(his)
birth takes place in

(in)
therefore the seer

(21).
Grtsamada ^
praising (him)
calls
him Child of Waters
oJIWrfHI^ hm^, TITOTf^T^ bfk. ^^ ^T^TUtlTHhm'r, JT^ ^Tq^TR^ Tm^ fk, ?rej V(m^ b. ^TRÎ ^-^ m' r, ^(^^^ ^^^ h, r^r*. i?^
^^
^
h,
^<^R^ ^^^fk, 55<^R^ ^'^

* Cp. apsv antar in
(sphere),' as
ii.
^î{^k^mH^T^v\
commented on
^
in Nirukta x. 19
;
RV.
x. 30. 4
not 'in the middle
one would otherwise be inclined to translate from the use of madhyamah in

in
ii.
44 and madhyabhagendrah
X.
31.
In RV.
ii.
35
(cp.
Nirukta
ii.
x. 19).
Cp.
Nirukta
18:
apam napat tanunaptra vyakhydtah:
see above,
27.
56. Because supporting (d-dadhat) the
mass of waters conis
tained in the atmosphere

frequently in
(their)
^ for
eight months, he roars ^ (krandati)

therefore
midst,
he
described as Da-
dhikra
(22).
W^
k, -HlVlrtjl b, *
m^rbf,
WN^ k.^^(^ mh, ^^^<^ hd, ^^'^mt

r'r*.
f,
"^JTTWt
56*"*
omitted in fk.
W^'m'*
%t?I
(lfr
hm^rb,
TS^
r^*.
^RSÎ^hr, <^rfi:b. oîrr^^
îWr hr^mnr^r^^
* ITiis
is
cl^t^
r^r*.
Cp. antdrasdh above, 43.

ii.
one of the three derivations given in
Nirukta
27 (the
first
part of the compound, dadhat, being the same in all three): dadhat
krdmatiti va dadhat krandatiti vd dadhaddkdri bhavatiti vd.
47]
57.
ii.
59
[Introduction
then himself roaring deposits (dadhdti) in the earth (therefore) for a month, the germ developed in the ninth month he is sung in stanzas (of the Rg-veda) as Dhatr (23).
:
He
'
'
^^ hm^r.âjfi
*
(xi.
b.
^TTf^Jl^hm^rb.'gTrf^^l^r^r''.
^3^ ^?5fT: hm^, ^^T

There
:
y^ ^f^:
f,
^f^:
k,
^3^
^
;
all
57''*omitted in fk.
b.
is
grf^:
that
is
no corresponding explanation
in the
Nirukta
there said
is
10)
dhdtd sarvasya vidhata.
he swiftly (turnam) glides^ {ksarati) therefore the seer Ari^tanemi Tark?ya has spoken of him thus as Tarksya (24).
58. In the
wide^
(stlrne) air
:
he dwells
(hsiyati) or
1^*, gjl
^^^Snrft% f^f^ hm^r (Nirukta x. 27 tftW>S'^R^ f^TT^^g^c^ fr^k, gxl f^^^^^rgt b. -mj
x. 27),
^
13
:
f^^ff^), ^JdJ f%lf
*<^^MT
(git'nf
^-^^ i^'n^
^^f!
kr",
TT^ Nirukta
M ^j
ffT b.
^fftW^
i^r'',
^fl[^ffT ^^ff\
f,
^fti^*<f?T
^f|[T?f^
end of the varga

""
^f^Mlcf^^ >Tf^f^ is here marked by ^^

x. 27
:
r^*.
^^Î^hr^bikr^r^^ ^^^W:
in
r (r^-^?).
The
hm^bf, not
in k.
Nirukta
:
iarhsyas tvastrd vydkhydtah (see
viii.
tvasta turnam ainuta
iti
nairuktdh)
time 'ntarikse hsiyati turnam artham rdhsaty asnoter vd.

it
In view of the
original reading of
etymology in the Nirukta,

the BD., but stlrne
looks as
if
tirne
might have been the
may have been an
intentional variation as having a clearer meaning.

iii.
Cp. the etymologies of Tvastr given below,
16.
Ksarati
may
is
also
have been
an intentional deviation from

author (Arsanukramani
in
raksati, the explanation of the Nirukta.
The reputed
x. 61) of
Nirukta
x. 28.
Tdrhsyarsih
RV. x. 178, the first stanza of which may be meant for a compound, not an
commented on
irregular sandhi.
12.
Farnravas, KErtya.
{I'uvan) in
Names
of the stin
Savitr, Bliaga.
59.
Roaring
the sky he proceeds to sunrise, discharg:
ing* the waters from the abyss (krntatrdt)^

(i.
(therefore)
Uruvasinic
e.
Urvasi) calls him Pururavas
(2 5) ^ in her
own words .
^^^r,
r,
^^b,
fk.
iT
f,
JT^k,
fr^hm^
5^"^T^
b.
f^^w^:
lir,
i.
^STTTTf
f,
W^:
g^T^^^ TT^^^^f^^ bfkr,

**
m^r, f^^HS^: fw^ g^T^^T^ m\ ^rT^^n^ b, ^TtTT^^W^ '^T^^[^TrfWt hdm\ o^T^^^Trfll^

f,
înWTf hr^, ^fn^^Hf ^mi h, f^^p;^^: k, f^^J^*4d<-^^*l. k.

r^r*.
m^b,
Cp. above,
93.
An
instance of a Vedic
word used without the influence
of the passage referred to.
Meant
to be
an etymological form of Urvasi, which,

in
however,
differs
x.
from any of the three derivations given by Yaska

purHravd bahudhd roruyate.
Nirukta
v. 13.
Cp.
Nirukta
Studien
56
On
the rava of various gods, see Vedische

in Nirukta x. 47).
iii,
p. 137.
In
EV.
x. 95. 7
(commented on by Yaska
Introduction]
BRHADDEVATA
ii.
60
[48
60, 61.
But because with great din he goes driving on the
deceased (mrtam)^, therefore him, as being death (mrtyu), the youngest son of Yama, named Samkusuka^, himself praises as Mrtyu' (26) c. Causing the darkness to disappear from the sun and Dawn
to appear,
60.
b,
TT^TR^Wf?! k d,
M(4||cjx|4|tf?I
r^r*.
ITTSTT
^%t7I
r,
%f?r
it is
H^TR^ltf^ h, Hrqi^rÔT m\ 3?(Zn^^^f?T t\ ^^W^r^. Between the 1^1 fkr^ ^l hm^r,

f,
two
lines of
60 (where
absolutely out of place) bfkr^r^r*r(r^?) add the line
(=41 ""^j
^^^^ bfkr^,
3
%^
r.
2f%^\J^
^
of^
r,
f%^^ b,
f,
f^^^
k,
f,
f%-^?i;
^ff^nj^"
"fqfîr
61.
r,
^gifô
of%^
b, '2fg
(?)5ô
ei^^jM"
W^ + ô i\
r^,
fôTfT
k.
* f%llci:r,
of%lj
b,
k,
fr^,
(f^T^)
rhK
^y.*!^: hm^r, gR??TO:bfkr2, gj^pg^j r^
hr WrV,
*
^^^f
is
b, '>^^ k.
^;^Tf
'^
b f k r^r^h r^
^H^cH^r, ^ ^^^r^r*, J^N^H ^^^ ^:^ W, m\ ^^

r^r*.
hm^r,
b,
f k.
The
explanation of S'atabalaksa Maudgalya in Nirukta
xi.
mrtyur marayafiti
of
sato,
mrtam
cyavayatlti vd satabalakso maudgalyah.
The author
xi. 7-
RV.
x. 18, the first

8,
stanza of which
quoted by Yaska in Nirukta

x. 18.
Op. Arsanukramani x.
and
Sarvanukramanl on EV.
V. 4,
Twenty-three of these names occur in Naighantuka

v. 5,
and three
(Aditi, Dhatr,
Mrtyu) in
most of them being explained in Nirukta

*
x.
62.
he alone propels (pra-sauti)

function he
is
the day-star
by reason
of that
Savitr
(i).
:
And
(hhdsayan) these worlds with his rays

himself
(in)
he arose illuminating therefore the seer Vasistha ^

(2).
praising (him) calls

bfk,
him Bhaga ^
hm^r.
r^r*.
iTWÎ^m^fk,
f^
-ô
f^TT^
f^^T 'qT^r^^
f^cJTcfiqi;:
-R^t^t
hm^rbfk, H^^**:
iTT^RI^Jirb, TT0T
^^ r^r*.
tÎ ^^ô hm^r,
r^r^
fk.^^'Tnm^hm' r, ^cJj^Jm^bfkr^ (r^ ?).

in
t^T^ T
is
br^
The end
of the varga
is
here
marked by ^^
in
hbfk, not in m^.
The end
of the preceding line (^T^fT^Rf'Tl)
marked
hd by
Q.^,
and the end of the varga

x.
(after
^^^)
by Q.^
||
<^^
||
* Cp.
Nirukta
31
savitd sarvasya prasavitd.
The enumeration of the seven names

but the nom. otherwise
of Surya begins with this sloka.

accusative, as the verb pra-su
is
I have preferred the reading which has divdkara in the
regularly used as a transitive

(i.e.
makes good sense: 'the day-star

of
Siirya) stimulates (in general).'
The author
RV.
vii.
41. 2, which
for
is
commented on
in Nirukta xii. 14.
**
Bhdsayan here appears
to be
meant
an etymological explanation of hhaga, suggested, perhaps, by the explanation

iii.
of jdra as applied to the sun in Nirukta
16
rdtrer jarayild sa eva bhdsdtn
though the
word bhaga
is
there derived from the root bhoj.
49]
63.
ii.
66
[Introduction
13.
Pusan, Visxta, Kesiu, Visvauara, Vrsakapi.
Nourishing (pusyan) he causes the earth to thrive, dispeUing the darkness with his rays ^ therefore Bharadvaja praised him as Pusan (3) with five (hymns) ^.
:
'
* Cp. Nirukta
xii.
l6
yad rasmiposam pusyati

is
tat
pusa bhavati.
EV.
xii. 17.
vi.
53~56>
58
the
first
stanza of the latter
commented on by Yaska, Nirukta
Cp. below,
V. 118.
64.
Because the three
(trlni)
regions (rajdmsi)
shine with
brilHance as his footsteps, therefore Medhatithi^ pronounces

(to be)
him
Visnu
{4)
of the three strides (trivikramd).

b,
"h^^X hm^r,
"
^^
Cp.
^^^
is
f,
%^^:
r^r*,
^%
k.
In
RV.
i.
23. 17,
which
in
Nirukta
xii.
19.
In explaining
the words of the text, tredha nidadhe padam, he quotes S'akapiini's opinion that this refers
to the three worlds {prthivydm antarikse divi), an opinion followed in the present passage of the Brhaddevata.
my
'
Vedic Mythology,'
p. 38.
making a sojourn (sdyam) apart, he goes, at the departure of darkness, making hght^ (prakdSam) for beings with his beams, therefore they regard him as (the Hairy)
65. Because, after
Keîn
(5).
^fTR ^^T^TfTT m' r,
^T^
^^ 13^ % ^ r^r^
*
^ ^^
:
mfH hd,
^TRI
^^ "mf^ R ^^^
fk,
^ffjf^ b,
m'rbfk, '^^ hd.

raimayas, tais tadvdn hhavati, kaianad vd prdkd-
Cp. Nirukta
xii.
i.
25
ic/, Iteia
iandd vd.
Cp. above,
94.
66. Because all men {;viSve nardh) now singly (and) separately think* of him, by reason of this function he is praised in laudations as Vi^vanara (6).
îT fk. Zl^pr^
r,
^ IR|% hdb, ^
?nil%
fk.
^^ TU
*
II.
^^ TTT' ^^ ^TJl mM,

br,
k, ^vyjî^T:
fb.f^rgiin^hm^rbfk, Wni^^r^r*.
man but
The verb used
in Yaska's explanation is not
(Nirukta
vii.
21)
viivdn
21.
narnn nayativisva enam nard nayantiti vd.
Cp. Roth's Erlauterungen on Nirukta
vii.
Introduction]
BRHADDEVATA
ii.
67
[50
Because having become a brown (kapila) buU^ (w?^)> ^Q mounts the firmament, therefore he is Vrsakapi {7), (in) *Indra is above all ^ (E.V. x. 86) ; (or) this highest bull (vrsd) goes causing to waver (kampayan) with (his) rays ^
67.
'
:
1^ br^r*, ^m (without
*0^*' fk. The end in hdbf k, not in m}.
however, have been
as varga 13
visarga)
is
hdr^m^ fkr^,
|f^ r.
ft^
it
lim^r, TtffI b,
of the varga
here marked at the end of this

as all the
s'loka {eva sah)
by
cja
I have
left it there,
MSS. which maik
agree.
It would,
much more
natural to end the varga after the preceding line {uttarah),

five s'lokas each, instead of five
and varga 14 would thus have

In
and a half and

as
four and a half respectively.
The sense would, moreover, not have been interrupted

the preceding line {uttarah) ends a sloka, ninnbered Q.C,
(after yah) as
by
the present division.

is
hd
68**
numbered Q,^, 69"

* Cp. below,
vii.
as
^00, 69
^
S (=^0^). &c,
twenty-first stanza of
is
141.
The
refrain of
xii.
RV. x. 46, the
which
based
is
xii.
in Nirukta
:
28.
This alternative etymology

eti
on Yaska's in Nirukta
vrsakampanaJi,
27
yad ra^mibhir abhiprahampayann
tad vrsdkapir bhavati
14.
Derivation of Visnn.
(i.
Incidental names cannot be ennmerated^
68.
e.)
because he goes
home
'
{astam) at eventide causing
beings to sleep *, (his name) Vrsakapi

for in the three formulas beginning
86. 20-22) in the
may
b,
be (derived) from this

'
the waste
(dhanva
RV.
x.
hymn
f,
to Vrsakapi
he appears to be bidden o
thus
(iti)
by Indra.
?T% f
(as in k.
IT^5 hm^rb, ?T^ I

îy^fi: fk,
f^^
hrfk,
f^ b,
f^ r^
^f^fftl
^h
m^rbr^
have
\nW{ hdrlTT^ hdm\lT^1fft fkr\ m(<t^l b. î Rm

hd) to make sloka 68 end
q hm^rfb.
^^TTSR^ kr^. It would be best
after vdrisakape, as I
been obliged to do in the above translation, owing to the sense running on.
* This
is
meant
to be an explanation of rasmibhih Ttampayann
eti.
^ The irregular
formation varisakapa for vdrsakapa seems to be due to the exigency of metre.

the three stanzas
ehi)
(x. 86.
In
20-22) Vfsakapi
procxires sleep
:
is
addressed and called upon to go

:
home (astam
by the path which
(svapnanamâna
in Nirukta
xii.
28, however, ex-
plained as that which destroys dreams
svapndn ndsayati).
69.
(or)
Visnu * may be from (the root) vis {vimati) or viS (visati), from vevis (vevesti), expressing pervasion ^ (he) is (thus)
:
explained
as
the
Sun who
is
everything
and
is
contained
in everything.
51]
bf,
ii.
73

b,
[Introduction
fqm7l4. hdm^r, fi!Jli^^
^
f,
f,
%^ k. "^^ h, ^^%^
looks
r,
W^ m\ f^^TRT:
r.
ÎT
f^msHl
k: the reading of
xii. 1 8),
bk
Kke a corruption
of "mfTlflT (the third
etymology in Nirnkta
devata.
vrhich
may thus have been

^^RWT bk.
the original reading of the BrhadJll
^T!i: hdra^r, oÛTT:
hdm\ ^ k,
**
W,
r,
^ bf.
^: hm^bk, ^f,
:
The
third line
of 67 (^Hk^^) and
68, 69 omitted in r^r*.
The etymology
of Visnu is added here at the end of the list of the

**
names of Surya,
meant
158.
as
it
was not given in 64.
Cp. Nirukta
xii.
18
atha yad visito bhavati tad visnur
bhavati; visnur viiater va vyainoter va.

to correspond to these
:
The above
three explanations are probably

" Cp.
visnati^visitah, visati-=.vidati, veves(i=zvyasnoti,
ii.
70.
Indra,
The five, the twenty-six, and the seven names of Agni, and Surya* (respectively), have (thus) been duly stated
22.
in succession.
* Cp. above,
ii.
71.
But of the
incidental names*, accompanied
by the above-
mentioned^ nominal characteristics (ndma-laksanaih), a separate enumeration does not exist.

^TT^ g
is
bfkr, ^TTOT
<^8 in
^ hdm^
here marked by
in
hdm^bfk.
V[^pf{^ hdr, ^^51%^ bfk. This sloka (71)

is
The
as
end of the varga

in hd,
numbered
^ (=^0^)
and 8 (=^08)
*
m\
which accompany any of the regular names,
;
That
is,
epithets, e. g. vrtrahan,
e. g.
Indra, mentioned above, cannot be enumerated
cp.
Nirukta
vii.
13
dbhidhdnaih samyvjya
tany apy eke sama-
havii codayattndraya vrtraghna indraya vftratura indraydmhomuca Hi;
mananti, bhuyamsi tu samamnanat.
Cp. below,
ii.
93.
i.
86-88.
15.
Threefold Vac
her terrestrial and middle forms.
72.
As
to Speech (Vac) also,
who
is
threefold as terrestrial,
middle, (and) celestial, listen to (an account of) her
hymns
(and)
names according to her sphere.
fk.
f^twr g
hdr,
f^fwr g
f^*
b,
^:
o^TT'T f% hm^r,
^Wl^
m\ pvrgxn WRlf^ fk.
b.
(tr^^) ^ f^v^ g vi
73.
Now
she owns the entire
hymn when
the rivers on earth,

praised,
and when the waters, (and) when the plants*, being
own
it^.
Introduction]
BRHADDEVATA
ii.
74
r,
[52
iprr
-1^4
hm^r^bfkr^
"^
r^r*. TJcTT
r.^T^
5^ hdm^bfk, ^^l ^pfT

l
i
^ÎT^
'. ?I^ %f
r^r^bfkr^,
q^^^
JT^WRt bfkrl^?I^
^hnsHT:
'fmîpfr
lH%^ hd, ^t^ m\ ^^nt qt hdm^r, b, Î^ ^ '^Nîl^ ^^ ^^HM\ Î^ k, Î^
r^,
f,
^^ Hdr, TT^ xHMyil^slVSII

i.
r^r*.
* Elvers, waters, plants are here mentioned in the

V. 3,
same order
have,
is
as in
Naighantuka
and above,
112.
Enam, which
all
the
MSS.
ungrammatically used
for enad, with reference to the neuter suktam;
cp. v.r. of itarad, viii. 17.
74.
And when
she becomes Aranyani and Ratri, Sraddha,

(all
Usas, and Prthivi by name, and Apva^,
these forms of her)
own
the stanza^.
TT^ ^ hdm^r. ^R^ ^ b, ^ft t^ hdrb, ^fwt

* See below, *. 75, note
^ ^
^ fk.
m^fk.
*
'fmit hdr, "^[^l
3J>c(imvf hd,
m\ f^ rir*bfkr2. ^[^T^rr^ m\ ^:^^ ^ fkr,
As her
representatives, being thus rghhajah.
75.
here
(in
Also when she becomes Agnayi^- by name, she appears the E-V.) in various passages (tatra tatra) praised only
incidentally in
some (hymns) addressed to Agni.
^mdl[>g^^
hdm\
*
hdm^r,
^rW^ ^m
names
b,
^TRtft
%^ fk.%^f^ bfkr, g 3>f^
Of the above
eleven
of female deities, nine agree with the enumeration
{nadyah to Agndyt) in Naighantuka
from Naighantuka
BD.
i.
3 (terrestrial deities), Usas and SarasvatT being added They also correspond to the list of ten in (atmospheric deities). 5 112 (where they are connected with the terrestrial Agni), the only difference being
v.
v.
that Usas
and Sarasvati
in the present passage take the place of Ila in that.
76.
When
she, being
Aditi and Sarasvati,

three names onlyK
Vac in the middle (sphere), has become she owns the complete hymn under (these)
-
??^ ^rô hdm^r, ^TSR^^ bfkr^.

;g?nj fk, ÊRPJ
varga
is
m\
^
m
^^ f^ hm^r, î^^ ^ bfk.ÎRJ hbr,

^h, W t^f^
s'loka (76) is
f%tT^ hm^r, ^fl<l

in
fk.
The end
as
of the
here marked by
bfm^, not in hdk. This
numbered
C (=^0^)
all
in hd,
*
and as SO (=^^0) in m^.
Of the nineteen names of the middle Vac enumerated

added from Naighantuka
v.
in 76 to
v.
78,
except
Eomas'a (and, of course, Durga) are to be found in Naighantuka

sphere), devapatnyah being
(deities of the
middle
four
(celestial
deities), while
(occurring in v. 5), Pfthivl, Gaurl, Usas,
and
IJa,
are omitted.
They
are for the
most

(i.
53]
ii.
^d>
[Introduction
part identical with the female deities previously enumerated
128, 129) as connected
with Indra.
That
is,
the middle Vac
is
suktabhdj under these three names alone,

is
while under the remaining names, which are incidental, she
only rgbhaj.
16.
Other middle forms of Vac.
Her four
celestial forms.
on becoming Durga (and) uttering a a stanza mayown a (whole) hymn]^. Her (other) names are Yami, Indrani, Sarama, Komasa ^, Urvasi she first ^ becomes Sinivali and Raka, Anumati, Kuhu;
77. [She
;
'^Tfl
hdm^ fkr,
5^rr
b.
^
b.
^^JW^ hd
rfk, 3gTS[^ b,
^J^^ m^
is
f,
^TcTT hdrfk,
BJ^TTm^
fTWTTff'f
Sn^rr
hra^r,
r^r'',
The
r^r*.
first line
of 77 {esaiva durga)
omitted in r^r^.
^*iv||n*
b.
%
^
^ffWT^ ^ TTTT^
if
fl# ^ffT^T^
^ TTTR^
^fftl^l^
the words
praise,
This looks as
sjfd#lif^
the words of the text
ntn^nfn had
been glossed with
cT^
imif^
^Hlî^lf^,
.
i.e.
'and the names devoted to her

gloss
is
which own hymn or stanza,'

in b as well
(are)
and as
if this
had been substituted

omitted), while only
r,
for
fTPTTrf^
f (where,
^^WTJfrf^ was substituted in
r^r*.
however, ^TfTTJiTf^
^*nSîni!
hdm\
^rfJT^^wl"
r,
<4r*1S^lf4U b,
r^r*.
^ f*
<
g<ir*n
f. T<ciHjyi hdm^r^ T^^3T^
bfkr^,
i^fM*m
iixK^WI
Trar
*
x|i-i*^f?f:
hdm^rbfk, TT^fiWrg^TfTi: r^*.

exactly
What was
meant by krtva
in connexion with
ream
in this interpolated line

this line is
(see next note) is not clear.
There can be no doubt that
an inter-
polation, for Durga, not being a Vedic goddess, is not to be
found in the Naighantuka,
as are all the other deities here enumerated
the line, moreover, interrupts the sense of

varga.
It must, however,
the passage, besides giving half a sloka too
been an
early interpolation, as
it
occurs in
much to the MSS. of both
have
groups.
v. 5, 6.
This
is
the only
one of the above names not occurring in Naighantuka

* This perhaps alludes to the
fact
Cp. note * on 76.
that the group Anumati, Eaka, SiuIvalT,
Kuhu,
in
Naighantuka v. 5, comes before Yaml, Urvasi, PrthivT, Indrani.
then Go, Dhenu, the Wives of the Gods, Aghnya, Pathya, and Svasti, Rodasi. (Now) whatever names of any (gods)^ are
78.
incidental,
own
r^r'.
the stanza (only)
b.
'H VI "i^înii^t i IZn hm^bfk, 'h^^^^^tpi^
l^^rig^ '^
^f^-^
T^
r,
'JlO^^^J^^^''^ 1^ A
k^kjH^
r.
hr'm^br'^r',
b,
^t% ^
fkr^,
^Mlfd^lfif
44J^lfii* hm^r,
^mfd *!.*( filJ*i|f3i^
f'Tmd<*Mlf^44Tf^
fk, ^Mlfdchl-l.
^-
wrf^
r\
Introduction]
Yesam
BKHADDEVATA
this
ii.
79
''
[54
"*
being a general remark, and therefore not referring grammatically to

lines.
the female deities enumerated in the preceding

patika)
That
is,
the incidental (nai-
names of the middle Vac

and
(like
the corresponding ones of her terrestrial form in
74, 75) are only stanza-owning {rgbhdj), not
hymn-owning
{suktabhaj) as the primary
names
in 76 (as well as 73
79).
79.
But when
world
entire
br,
:
this
(celestial)
Vac becomes Surya, she belongs to that thus on becoming Usas as well as Surya, she
owns the
hymn*. ?T^ m\
f.
^TIJ^ô
TTS^
^^
<!^
^
hdm^rb,
^^rg
f%mT
<!|m*|c|^< hd,
TRHW^ r^r*, TnTWI^^^

^f^mT: hd.
f.
bkr, <>f%mt
f,
T^
hdmibfkr'*!^
r.
^W^m
rbr^r^
^^^\ hdm^r^fkr^.
celestial
These being the primary names of the
Vac.
Thus there
is
a whole
hymn
to Siirya (x. 85)
and a number
to Usas.
80.
And when
she becomes Vrsakapayi (and) Saranyu*, these
two undoubtedly (own) a stanza b. And when she is Earth corresponding to Heaven (dyuvat) ^, she only owns (a stanza)
incidentally
^.
\^^ ^JJ^hm^rb,
^t%W m\
^T^
r,
^ ^^ ^^ ^t^fk, ^RtJ r^r*.

?[
'^
f,
cI|Îl.r^r^
^ ^^^rl
^^W
"
tdr*.
* Usas, Siirya, Vrsakapayi, Saranyu are

desses of the celestial sphere in Naighantuka
all
mentioned together in
this order as
god-
vi. 6.
Vrsakapayi and Saranyu are each
mentioned only once
in the
RV.
(x. 86.
;
13 and x. 17, 2 respectively).
That
is,
as
belonging to the celestial sphere
for Prthivi occurs
among the
deities of
each of the
three spheres in Naighantuka v. 3, 5, 6.
This
is
doubtless due partly to Prthivi being
constantly invoked along with (the celestial) Dyaus, and partly to the loose use of the
*
three earths
Pfthivi
is
'
in the
RV., to denote earth,
air,
heaven ; cp.
my
'
Vedic Mythology,' p. 9.
addressed in only one whole
hymn
to
(of three stanzas), v. 84,

ii.
where she
is
stated
below
(v.
88) to be
madhyama j but according
74, 76,
80 no form of Prthivi
is suktabhaj.
81.
We
see that
they
(are) in
the
when this Vac is Surya, Gauri*, Sarasvati, hymns to the All-gods (praised) incidentally only.
preceding
bfk omit ^<J|*i^ inf\', going on JHTT

line ending with
*nO &c., doubtless owing to the Wt.%^^: hm^ rbk, ^Wft f.^^^TT'l.r^r'*. 8I^=iv.36^
9^
in
of the varga
is
here marked by
hbf k, not
in m^.
The end
is
In hd,
81**
(ending ^^C^TTtH.)
numbered
^
<\^
(=^<)^), and 82"^ (ending p[^r[J
^8
(=î8).
v. 5)
goddess of the middle sphere (Naighantuka
omitted in the enumeration

xii.
above
(77, 78).
EV.
i.
164. 41, 42 are given as examples for Gaurl in Nirukta
40, 41.
55]
82.
ii.
84

Names
of female seers
:
[Introduction
17.
three groups.
Ghosa ^ Godha ^, Visvavara c, Apala ^, Upanisad, Nisad , Brahmajaya (who is) named Juhu f, the sister of Agastya s, Aditi ^,
^(tm 'ftVT b r f k, ihyiT ^^^ li d m^ (Arsanukramani).
m^bfk^2^^ (|<im'?nMf^M<fT<Mcl,hdr^
*
"
*"
"^KIMI'sHMlMMfriMfi^r^ r*
^^TR^RI^m^brfkd, 'TmT ~ I^SI^ b.

V. 28.
EV.
X. 39, 40.
^ X. 134. 6, 7.
viii.
91.
These two are the seers of the khila of seven stanzas beginning pra dharayantu madhuno
ghrtasya,
[i.e.
and described thus

Arsanukramani
;
in the
Kashmir MS. of the
khilas
'pra,* sapta,
hrdhmyo
hrahmyau'=.brahmavddinyau\ nisadupanisadav.
;
Juhu Brahmajaya,
x. 109.
;
seer of
RV.
X.
109
see
x. 51,
and Sarvanukramam on RV.

24
;
* Seer of
RV.
note
X. 60.
7.
cp.
**
Arsanukramani
seer of
x.
Sarvanukramam on
x.
60
Sieg, SagenstofFe, p. 129,
The
some of the stanzas of RV.
iv. 18.
83. and Indranl^, and the mother of Indra^, Sarama*', Romaâ^, Urvaî e, and Lopamudra ^, and the Rivers S, (and) Yami \ and the
wife aivatP,
î^*<M
l
hm^rb, tjt(4j|dl
77**.
fkr.
"^
ip^ hdr^*,
'Bf
l^T^
m*r,
7^ ^
i.
bfkr*. 83* = ii.
* X. 86 (several stanzas)
and 145.
'
i.
^ Indramatara^ are said to be the Eishis In several stanzas of

x. 108.
of X. 153, Arsanukramani x. 79.
is,
126. 7.
In several stanzas of x. 95.
179. I, 2.
*
^ In some stanzas of iii. 33.

viii. I.
^ That
Yami
Vaivasvat! in x. 10 and 154.
34.
Sieg, SagenstofFe, p. 40, cites

(sirlsu), is
a passage from the NltimaSjarl in which nan, among
women
she who
is
distressed
when her husband

the
is distressed,
and
rejoices
when he
rejoices,
âhati being quoted from

viii. i,
RV.
(viii. i.
34) as an example. Cp.
SMvanukramanl on RV.
and below,
vi.
40.
^ri^ Laksa^, Sarparajm c, Vacd, ^raddha, Medha^, Daksina s, Ratri ^, and Surya Savitrl \ (all these) are pronounced to be female seers ^ (hrahmavddinyah),
84.
^4[< hdm\ ^^Nl b, ^Hwt fk, 5^^T*1:

[
r.
ÎMÎ^l
x.
hm^r,
b,
^fWTT^
b,
îiiî-ni
f,
^rr^Trsrr
kr^. ^rr^ ?rrr

fk,
%^
hm^r,
^rf^^
151.
**
^nrn^
Seer of the
*
fk.
\J\<{\: hm^r, ttT<n

*
tf^tTT
b.
Supposed seer of the

viii.
S'rlsukta, the khila after v. 87.
^ Seer of a khila, cp.

'
below,
51.
Medhasukta, the khila

^
RV. x. 89. after EV. x.
* x. 125.
151.
* Rv. x. 107.
x. 127.
x. 85.
These three slokas (82-84) are

100-102).
identical with three at the
end of the Arsanukramani
(x.
With
82, 83, cp.
i.
128, 129.
Introduction]
BRHADDEVATA
first
ii.
85
[56
85. deities
;
The
group of these, consisting of nine ^, praised the the middle series ^ conversed with seers and deities.
cTrat hm^r,
^Ji^^l
k.
^Î^
Wm
fkr^, TrRTT b.
b,
^jI^^JSN hm^r, ^JJiytiaT
b,
cji^^g T
f,
hm^r, ^f^^
^[^ f kr^ iT^ r\

82. ^
* That
is,
those enumerated in
ii.
The nine enumerated
in
ii.
83.
86.
So the
of
last
group sang of the evolutionary forms (hhdva-
vrttdni) ^
Self ^.
is
Whoever
is
.
the seer (of a
hymn by
one) of
the last group
also the deity
^^frwrrm:
r^r*.
hm^r,
^^
The end
of the varga is
86 is omitted XTsftrm: k, ^^T^rT^^trW: bf. 86" here marked by ^^ in hdbfk, not in m^.
in
is
numbered
as <\^ (=^<^x:) in hd, 87"^ as ^Q. (=^<^Q.).

ii.
* For a definition of bhdvavrttam, see below,
I20.
"
According to the Sarvax.
nukramanl, seer and deity are identical in the case of SarparajiiT (RV.
vatam),
189
dtmadai(x. 127),
\ac
(x.
125:
tustavdtmdnam) S'raddha
,
(x. I5i)>
Daksina
S^ri,
(x. 107),
RatrT
SOrya Savitri
(x.
85
dtmadaivatam).
The
three others,
Laksa,
MedM,
are the seers
and
deities of khilas.
Atman here I take
to
mean 'self
and
(in accordance
with the evident
meaning of the SarvanukramanT passages

sisya), the expression
just given,
their interpretation
by Sadguru.
dtmano blidvavrttdni jagau being equivalent to atmdnam astaud
devatam
in 87.
As the
object of praise
is self.
18.
87.
Deity in self-laudations and colloquies.
Particles.
Now
:
(each seer of) the last group thus praised herself

therefore whoever
as the deity
is
may
be the seer in self-laudations
at the same time the deity.

^T^T^trm: hm^r, ^qTrnfTrm:
b,
^[nf^trHT:
f,
-ch-ri*!^
Î
r^r*.
fT^rr^TST-
^^^
^f^:
hm^r, <f^rr^T<^n5i%g
b,
TT^rn^R^r^
^^f^
fk,
fb,
cr^rr^T^ra%^(^) r^r^^rr^
t^
^^rTT hm^r,
W^^
^W
^^frU
^TR ^ft
^^cTT
k,
T%|"t^
88.
as)
He who
-
utters the speech in colloquies should be (regarded

it
;
the seer
in
whoever may be addressed by that speech

as)
should be (regarded
the deity therein^.

fk.
Vfî^m hm^rbfk, W^t^f^: r^r*. *n-^d hm^rb,^?^^^

^rr^
'^
hdfb.
^m
iTT b.
<nr
wi hdm^r,
^ym
^"^^f, ^^m ^
^T^ m^kr,
k,
^^m
ITT r^r*,
^^TH ^
57]
*
ii.
ii.
91

ii.
[Introduction
Cp.
ibid.,
Cp. Sarvanttkramani, Introduction
yasya vakyam sa
rsih.
yd tenocyate sa devatd ; see also the three lines quoted from the Devatanukramanl by
Sadgurusisya (pp. 97, 98) on
RV.
i.
165.
enumerated in various senses both for the purpose of connecting actions, and occasionally for the sake of
89.
-
Particles are
comparison ^.
<**MM^**<^|f '^
b,
hm^
(and Nirukta
i.
4),
^R^tnTfXJTR
'^ fkr, ^^rfMM^lÛll'^ '^
15^trofHrn}^
*
r^r*.
(ii.
Text and translation, with notes, of the following passage
89-122) have been

i.
printed by
me
in the
Album-Kem,
pp. 334-340.
*p
Cp. Nirukta
atha nipdtd
uccdvacesv arthesu nipatanty apy upamdrthe
karmopasamgrahdrthe.
90. Others again (are) occasionally (used) for the purpose of

filling
up^
defective verses (pdda).
Those
filling
(particles)
which
in
metrical books
have the purpose of
up
(the verse)
are
meaningless ^
y1Hi hm^r, 1HT
f,
^TTRT
k,
"^^TRT
b.
^TITT^
ô
hm^r, ^<UHf br^r*,
i?:^^
f,
^T^T^ k.^T:T!IT^ô hm^ b,

Nirukta
i.
yîUIIvJ
r^r*, liilUllVJ l
f.
* Cp.
atha nipdtdh
apt padapurandh.
Based on Nirukta
te
i.
atha ye pravrtte Wthe 'mitdJtsaresu granthesu vdkyapirand dgachanti, padapurands

ksaresv anarthakdh
started,
:
mitdis
kam tm
id v
iti
'
Now
those particles which,
when
a subject
appear as sentence-filling in non-metrical works, being verse-filling in metrical books,

kam, im,
xii. 9,
(are) meaningless, (viz.)
id,
u*
examples for these are quoted in Nirukta

ii.
i.
10.
Cp. also
RV. Pratisakhya
and VS. Pratis'akhya
16.
91. they are to be recognized as Jcam, tm, id, u^.

are) also
But
(there
such (particles) as have various senses. Iva, na, cid, nu these are the four having the sense of comparison ^.
^ririlf|[f?r
f.
b,
m^r (and Nirukta
i.
9),
efilf^
^[flf h,
^^T^^rrg % "^^^^^T^ ^ WR^^^T^ ^ ^^ ^^T: ^f^ ^xKT^ ^ f^ ^ g t^W m\ ^^ ^ f^ ^ ^ f^b, ^ ^ f^f, ^^ t^r. ^T^f^^hm^r3bfkr2r^JT^'5m>r^r^
^W?Tl[f7f krl
hm^r,
f,
TnftWI[f?T
b,
^T^f^^fW
r^
hr^
The
end of the varga

* Nirukta
i.
is
here marked by
^C
in hbf,
*.
by
^^
in k, omitted in
m^.
4
:
9,
quoted above,
ii.
90, note
* Cp. Nirukta
i.
ete catvdra
upamdrthe bhavanttti, the four particles mentioned above being then discussed in the same
order.
II.
Introduction]
BRHADDEVATA
Particles (continned).
ii.
92
Genders.
[58
19.
Prepositions.
92. Now na is, in metrical books, only occasionally used as a particle (nipdtyate) in the sense of comparison, but frequently in (the sense of) negation
-.
^M*lf?f hm^r3r^ ^mTrJf
br.^TWT^ fk.
m^
(cp.
ii.
lTf?I^ ^T^tHi: hr^bfkr^r^ IffW^-
^l<*^:
r,
y4,U!|V!j^|v}*:
i.
90*^).
* Cp. Nirukta
neti pratisedhdrthtyo
bhdsaydm, ubhayam anvadhydyam
pratise-
dhdrthtyah
upamdrthiyaJi.
There does not exist an enumeration of the particles explicitly) These particles are there are so many ^. used (nipdtyante) at every tiurn (pade pade) on account of the subject-matter (prakarana) \
93.
(stating
'
'
m\
m^ IT^Hf tt
*
(ii.
fk,
TRfr^PT^^ 1^%
is
r^r*.
xii.
The same expression
used in RV. Pratisakhya

viii.
neyanta
ity asti
samkhya ; but
passage states
i.
the VS. Pratisakhya
16 and
57) enumerates fourteen, and in the
latter
that to be the number.

five of those treated in the
Yaska, however, mentions twenty-two in Nirukta
4ff.,
where
VS. Pratis'akhya do not occur.
Cp.
EV. Pratisakhya xii. 9
arthavaddt,
on account of the sense.'

;
See also Hemacandra's Abhidhana-cintamani, ed.
Bohtlingk, p. 443
Benfey, Gottinger Gelehrte Anzeigen, 1859, "O- ^^Z' P* ^023.
94.
The twenty*
prepositions (upasargdh) are to be recognized

(verbal)
by reason of
their connexion with
action ^
for
they
differentiate the
meaning ^
in the inflexions of
noun and verb ^,
f^|T*it3m hmlr3bfkr2r^ Gh^jli^l^l^

r*,
r.U^ hm^b,
r^r^
^T^ fk, -gp^
^^r.of^Juf^ hm^r^bfkr^/,
* This
of^JTfwfiT: r\
<>f%Hf^:
r*.
number
in
enumerated
prddayah.
Nirukta i.
RV. Piutisakhya xii. 6, 7 > it is also the number Pratisakhya xii. 6, VS. Piutisakhya vi. 24, and in the Gana RV. 3, " Cp. RV. Pratisakhya xii. 8 Cp. Panini i. 4. 59 upasargdh hiydyoge.
is
expressly stated in
upasargo vihsakft.
Cp. Nirukta
i.
ndmdkhydtayor arthavikaranam.
95.
Acha^, irad, antar
these
the teacher Sakatayana con;
sidered prepositions because of their connexion with action
they
are three more.
59]
Kg
all
ii.
99
r.

hni^rh, ^^î\\ fk.
[Introduction
MSS. and
^XW^:
^^
g hm\ ^
71
bfk,
^^
r.
95-105 omitted in
* Anu,
r^r*.
reading of
all
which already occurs among the twenty, must be an old corruption, as the the MSS. It might stand for either acha or aram, but the former seems
Alam, antar, acha are gatis in
both palaeographically and otherwise the more probable.

Panini
i.
4. 64, 65, 69.
varttika
on Panini
i.
4.
59 adds
had
to the
list
of upasargas.
There are just the three genders in popular usage (loJce) In (regard to) nouns, the employmasculine, feminine, neuter . ment of which has been stated^, the subject-matter must be
96.
stated in this way.
^
(among
'^
hm\
"^^
bfk,
in
Wf^ r. irrR^Trir?iY5rg
R's edition,
hbfkr, ^-pFTpil^l^g r^r*
the fragments
added
^3i(
Jlcfiiûj
c^
i.
r^r* (ibid.).
**
p. 56, sloka 130).

is
Al'^ TfîTM <T^ hbfkr,

here marked by ^Q. in hbfk,
not in m^.
* Cp. above,
40.
This probably refers to
BD.
i.
23-45.
"
That
is,
in connexion with gender.
20.
97.
Nouns. Frououns.
Sense.
Rules for construing.
Now
these (names) are mentioned (not only) by means

;
of nouns, (but also)

(the repeated
by means of genders by means of pronouns repeated mention (is made) of (a noun already) mentioned, similar to
mention
MSS.
of)
a positive or negative act {krtdkrtasyd)\

rk,
?nn?ffT^
* Lit.
'
all
Îf^
5gf^ hmHf.
^^^f
'
:
bfkr,
^^Î
h.
what has been
(stated to be)
done or not done
the meaning probably being
that pronouns
may
refer to a preceding verbal notion as well as a
noun.
98. All (authorities) say that the
names
(occurring) in verses,
hymns, stanzas, hemistich s, and any others (there may be), (are) nouns some ^ (call them) so according to circumstances {yathd
;
kathd)
^.
^
**
i(^ TTTrf'T
hbfkr,
*
%Try^ hf k r, ^HNfT" b, î^TTrf'T % ^T^ r^ r* (sloka 131). '^ ^^ ^m hfkr, "^^ ^fi^b, W^ ^1^ r^ r*, Jf^H fl^ m\ H'H'^^ r^ r*.
to ehe,
;
Anye here used in antithesis to sarve must be meant as an equivalent

cp. yatha hatha ca in
somewhat archaic use of the adverb hatha
Nirukta
iv. 3, x.
26.
99.
The sense
is
the chief things-;
for
a term (Sahda)
is
required (to be) dependent on the qualities (gund) of it^ (the
Introduction]
BRHADDEVATA
ii.
loo
[60
sense)
therefore one
should bring terms under subjection to
the sense by the various expedients of construing.
cT^TJn^TjJ^: ni\ dÛll^d^llid,
dÛn*lTi
fk.
fb,
cTpft
^k. (HM^ftMl^: hd,

must
refer to arthah
is
TRi:
r,
IHMMI^
ii.
b,
i
:
^\viM[
* Op. Nirukta
arthanityah parikseta.
nayet.
* That tad
sbown by the expression âbdan arthavaiam
redundant word {^padd) should be rejected, while one and that is lacking one should introduce into the sentence one that is far removed one should bring into juxtaposition,
100.
;
and should
(then) arrange the regular sequence (of the words).

hm^r. ^|iyic[T
Wg^ ^
places,
d.
'^(T^
'^ fk,
'ÎT^
T\^ b.
101. Gender, root,
and
inflexion one should, in their respective
adapt (to the sense). Whatever is Vedic in a formula one should turn into everyday speech {}aukikd) ^.
yj^ f^rntH
?rr^
r.
m^kr, ^srrgt^HfW hdb, \rrgt^rf^TfH

(cp.
f.
THT bfk, ^^T^rT^r
Nirukta
ii.
dTi^^lTl
is
ii.
f%HW^: ?PW^c(;).
f,
TT^
*!*) -H^
hdm\ 5^^
m^bfk,
m^b, 1{^ ^T^Trf
f^TrTrT^
in
r,
^4l(^
^
i.
hd.
TT^ hd,
The end
of the varga
here marked by
i
:
^0
in
hdbf, not
m^k.
Cp.
4 and 23.
* Cp. Nirukta
yatkarthani vibhaktth samnamayet.
21.
Analysis of words.
Six kinds of componnds.
The analysis of the secondary elements (guria) ^ may be (effected) by the aid of all roots (dhdtu) which possess a traditional characteristic form (linga), and the sense of which can be stated.
102.
^rraTTl^ m^bfkr, lN1|4)c<

bfk,
hd.
fH^:
^"Rt^h,
<>^1^ ^rrc^m\ ofH^J^T^J
fir^
*
r.
The
and
root {dhatu) here representing the primary form {prakfti or pradhana), cp.
v. 96.
ii.
108,
(pada), the definition of which can be expressed, whether it be derived from two roots, many (roots), or one root, is one consisting of a sound (Sahda) that contains root, preposition,
103.
joaembers {avayava),
A word
and secondary elements (guna).
61]
ii.
107

^^
hdin\ T?^ b fk,
[Introduction
b.
^Tf^
104.
hdfkr, ^TTft
b.
r.
word may be explained
in five
ways,
^
(viz.)
as derived
from a root, as derived from the derivative of a root, as derived from a compound meaning (samastdrtha)^, as derived from a
sentence (vdkya)
,
and as
(of)
confused ^ (derivation).
and Nirukta
ii.
* Corresponding to taddhita below, 106,
ii.
3.
That
is,
derived
with a samdsdnta suffix ; cp. taddhita-samdsesu, Nirukta

itihdsa {îti hadsa).
ii. I
:
2.
As, for example,
^ VyatiTtirnax that
is,
by transposition
of letters; cp. Nirukta
ddy-anta-viparyayah.
105. Dvigu,
fifth
*
Dvandva, Avyayibhava, and Karmadharaya, the Bahuvrihi, and the sixth called Tatpurusa (are the com-
pounds)
* This s'loka is
in
quoted by Durga on Nirukta

(i.
ii.
2.
Only four
classes are distinguished
the VS. Pratisakhya
27 and v.
I,
commentary), which does not mention the dvigu
or the karmadharaya class.
a secondary derivative, explanation {riirvacas) should proceed from analysis one should explain after separating * (the parts) thus punishable (dand-ya) ^
as well
as
in
:
106. In compounds,
'
as
deserving punishment
'
(dandaarha)^
m^
hd,
*
V^MîMm: in\ f^H^l M-^: hdrfk, fWTfTfW^: b. If^ hdr, 7Tfl[?t b, fk. fÎ^^ hdm\ f^Tf^Tf MtH\ fk, f^TT^ b. ^^rST bfr, ^Tfg^
r,
Û^
m^k.
The end
ii.
of the varga
is
here marked by
.
^^
in
hdbfk, not
in m^.
Cp. Nirukta
taddhita-samdsesu
purvam purvam aparam aparam pravibhajya

;
nirhruydt.
As an example
i.
of a taddhita
cp.
Nirukta
ii.
dandyah
dandam
arhati;
see also Fanini v.
66.
22.
Meaning and analysis of words.

'
107.
and
fair- wived
'
{rupavad-hhdrya)
'
as
'
he has a
fair
Thus Indra-Soma (Indrd-Somau) as (rupavati) wife (bhdryd) Indra and Soma is an example (of a Dvandva).
^.
'
As an example
of a bahuvrihi.
it.
Yaska, in Nirukta
ii.
2, 3,
exemplifies only the
tatpurusa class, though without naming
Introduction]
BRHADDEVATA
ii.
io8
[62
108.
The form of the sound

all this
(sahda), the sense of the
word
(pada), the etymology, the primary form (praJcrti), the secondary
element (guna),
{gundh,
scil.,
*.
has manifold sense
there are ten species
of explanation) in (case of) misunderstanding (ana-
vagame)
Httr<{% hdbfk, âfd<,

*
r.
^^ÎTT^'J^
r.
f^HT^^ hdm\
<^Hil3%
bfk.
That
is,
five correct explanations
under the above heads, and
five incorrect.
109.
Terms (sahddh) expressive of a general meaning are

;
occasionally applied in a particular sense (visese)
thus
(in)
Who,
pray,
*
O
'
men'
(ko
nu marydh
viii.
'
45. 37), the interpretation (of)

'
goes
(isate) is in
(the sense of)
fleeing
^.
f^^"^ wrf^mr: hm^r,
TJWra% hrbfk.
151% k. *
f%^ irrt^nn: b, f^^

^lîl
irrftTr
f,
f^m ^rrf^
^ dlm^
m^bfr,
k.
^Tm
fffr: hm^bf,
l^pH
rk.
f^cTlM^ h,
f^this
109"^ and 110^ are omitted in d.

tsate in
iv. 2)
The word
EV.
viii.
45. 37 is explained
by Yaska
ii.
in his
it is
comment on
stanza (Nirukta
the verbs which
as palayate, while in
Naighantnka
14
enumerated among
mean
*to go.'
110.
But other
(terms) expressive of a particular

;
meaning are
*
occasionally applied in a general sense
in the formula,
With
cold
is
the fire' (himendgnim an example.

* Yaska, in his
i.
ii6. 8), the
term
'
frost '^ (hima)
comment on EV. i.
Sayana on
i.
Ii6. 8 (Nirukta
vi.
36), explains himena
by udakena
grlsmdnte;
cp. also
Ii6. 8.
111.
Yaska
has, in the stanza
'To every tree'*
(vrJcse-vrJce
X. 27. 22), explained the word 'man-eating' (jpurusddah) by taking one word (and) dividing (it) into two ^.
^^
in
g^5^T^: hdm^fr, y^^Ml^: hdbf, not in m^k.

* This
b, IJ^^ftJi^ k.
The end
marked by
and the following
five
examples
(in
111-114) are given as illustrations of wrong
interpretation due to misunderstanding {anavagama).
The preceding two
s'lokas
ii.
may
also
have been meant to be included
in this criticism.
* Yaska, in Nirukta
is
36, explains
purusadah as purusdn adandya, 'in order to devour men,' but there

justify the criticism that
nothing in this to
he took j^rusaddh as two words.

23.
':
63]
ii.
115

Dropping of
[Introduction
Taska's wrong explanations.
letters.
112. Similarly, another (expression)
which
is
not one (word),

*
he has explained as one only by

(mdsa-krt) in the formula,
sakrt
*
karta.
V. 21
;
:
month-maker The ruddy one me once {arum md

(his)
analysis as
'
i.
195. 18).
this stanza
In his comment on
Yaska (Nirukta
v. 21)
explains the
word
as
masanam
Our author here agrees with the Padapatha.

Sayana on RV.
i.
See Eoth, Erlauterungen, on Nirukta

iii,
195. 18
Geldner, Vedische Studien
p. 178.
'Not to his brother' (najdmaye iii. 31. 2), he has explained the two words garhham nidhdnam, even though (another) word * intervenes, by making them into one ^.
113. In the stanza,
:
* Sanitur:
the words in
iii.
iii.
31. 2 being
garbham sanitur nidhanam.
That
is,
his explanation, in Nirukta
6, is
garbhanidhdnim.
*
Yaska, however, doubtless intended
merely to express that the two words constitute an

cp, Geldner, Vedische Studieu
iii,
open' or purely semantic compound
p.
107
is
Sieg, Sagenstoflfe, p. 92.
114.
The
is
class of
word
not recognized in the word tvah^,
(nor) the sense in
sitdman ^.
in
adhdyi
shown
dl hdm^r,
the stanza
Misunderstanding of the accent (in) As on the tree ^ {vane na

*
'
X. 29. i).
o^R^ldr b. o^WHH C^:^^ hdm^b, ^T?^ fk, W* TT^(^:) ^: fiidm R hdm\ ^ fii^T^TffT b, ^ fiTTRf^ ^: Rl-H*^R ^Tpnnnfr hdm^rfk.^^^RlJ^fr b. ^^< m^r, ^% hd,'^^^ b, ^% fk.
<f^^
r.
f.
f.
r.
au
Yaska (Nirukta
i.
7)
enumerates, doubtless following an earlier view, tva

it
among
word
the particles, but he clearly considers
inflected
word
(ibid.
i.
8).
Our author must

that the
therefore be criticizing the latter view.
Yaska (Nirukta
iv. 3) states
means 'fore-arm'
{dos),
adding the divergent views of S'akapuni,
Taitiki,
and Galava.
"
From
the above
vi.
it
does not, of course, appear what view our author held.
Yaska
(Nirukta
28) in
commenting on RV.
x. 29. i reads
vayd n{ adhdyi, while the Padapatha,

If our author is
reading vd yd nt adhdyi, leaves the verb unaccented after the relative.

criticizing
Yaska,
it
does not appear what he means here by a misunderstanding of the
accent.
Cp. Eoth, Erlauterungen, p. 94; 9

;
Max
;
Miiller,
RV.
Pratisakhya, p. 4; Eig-veda,
p. 532.
2nd
ed., vol. iv, p.
Sayana on RV.
x. 29. i
Oldenberg, Prolegomena,
115.
As the
regular order
(of the
words) was (arranged)
according to the sense in Sunah-sepam^, Nard-samsam^, JDydvd
nah prthivi ^,
nir-asJcrta
^,
and the
rest
Introduction]
BRH ADDEVATA
f?!^^
r,
ii.
1 1
[64
TT^ fflM^r^ lidm\
of^
^^
bfk.
o^îfT hm^r, <tWt fk,

s'loka
That
is,
in the
Kramapatha.
This and the following
appear to be connected
thus: as the sense requires the restoration of words to their proper order {pada-krama),
so
it
requires the restoration of letters for the purposes of etymology to their proper order
{varna-hrama).
* For sunas cic chepam in
RV.
v. 2. 7
;
see
EV. Pratisakhya
cp.
ii.
43
cit.
and
xi. 8.
is,
For nara vd samsam
in
RV.
x. 64. 3
see
RV.
Pratisakhya, he.
^ That
ix. 38.
these words in
*
RV.
ii.
41. 20
must be read
;
as dydvdprthivt nah;
cp.
Nirukta
For nir u svasdram askrta in EV. x. 127. 3

is
EV. Pratisakhya x.
{varnci), of
4, xi. 5.
116. (so) there
dropping of a letter
:
two
letters,
b,
of many, and of a consonant
(for instance, in)

^,
atrdni -, kapih
ndbhd ^, danah ^, ydmi , and aghdsu

the varga
*
xii.
M\M\fH^[^ m\ îfi^WMl^ hdr, i^mlcMÎ^

is
b,
^nf^TSI^Tg
f.
The end of
here marked by
^^
in
hdbfk, not
in m^.
For
attrdni in
EV.
x. 79. 2.
^ For vrsd-hapih in
EV.
(in
i.
x. 86. 5
see Nirukta
27.
very frequent form in the
EV.
before consonants beside the rare
ndbhau.
There
is
possibly
an allusion to Yaska's etymology

vi. 31),
Nirukta
iv.
21)
ndbhir
samnahandt.
"
* Explained by Yaska (Nirukta

ii.
on EV.
174. 2, as ddnamanasah.
i.
Given by Yaska (Nirukta
i)
as an example in tat tvd ydmi (EV.
24.
1 1
or
viii. 3.
9)
x.
for the dropping of a letter. 85. 13

;
It is explained
by Durga as^ydcdmi.
;
In RV.
ii.
supposed to heîmaghdsu (the reading of the AV.)
see Weber, Naksatra
365,
note
^,
24.
Word and
sense.
The verb expresses a form
of becoming.
its
117.
From the
sense (comes) the word (pada),
designation
from the word (comes) the ascertainment of the sense of the (For) the sentence arises from an aggregation sentence (vdhya).
of words, the word arises from an aggregation of letters
^TfT^ hdm^rfk,
*
^rrf^T^
b.
is
Which
are significant: hence the sense
the starting-point in interpretation.
118.
From the
sense (of the word), the subject-matter (praJca(possibility of) discriminating the (whole)
;
rana), the gender, the appropriateness, and from (considerations

of) place
and time, the
sense in the formulas will result
such
is
the settled rule
(sthitih)
in (regard to) other (writings) also.

There
is
a lacuna iu b from 118*"' to 122''^:
*^'^M^W[^
Jf'prf^jTr^:
65]
119.
ii.
122
[Introduction
He who
thus exerts himself in the study of etymology
iâiruTcte)
desirous of
evil-doer,
by the various means of construing (anvaya), being knowing the form of Brahma % will, even though an
go to the supreme ^ (param).
hm^r (^:^mi),
*
^M*<R %lWf
f,
%:î^
k.
That
:
is,
the Veda.
eti
* Cp. Nurukta
i.
i8
yo
^rthajfla it
sakalam bhadram
annate
ndkam
jnanavidhutapapmd.
120.
How
this (world) did not exist in the beginning, either
as non-existent or existent,
being,
(all)
this
came into they term the evolution (vrttam) of becoming*

this universe {sarvam)
how
(hhdva).
^f^t^^hdrn\7f^l[^TJ^r,'^^<S^{k.
JTRTRff
fk.
<>^R[lôhdr,IJS5rTôf.
ITR^hm^r,
tat,
^^f5?T dm^rfk,
viii.
^^^ h, IR^ r^r*

x.
(R's edition, p. 56, sloka 132).
* Cp. below,
46 on EV.
129 (ndsat)
vadanti bhdvavfttam
121.
The verb
:
(dJchydta)
*.
meaning (pradhdna)
of becoming
has becoming as its fundamental There are these six modifications (vikdrdh) ^
decline
genesis (janma), existence (astitvam), transformation
(parlndmah), growth {vrddhih),

(vindsanam).
(hdnam), destruction
^f^^TKJ
r^ r* (p. 56,
hdr, Mf^cftlO fk,
sloka 128), oI^|R^<c(
M^-H^KI r^r* (p.ge.s'loka 128). gRrrf^c^hrm^ f. mOU!!*!^ m^ fr, M0*m*f1 d, Mr<<U *l1 h, qft"
I
WRft
varga
k.
f^fpf
f^ hdr, ff^^lfilRo fkr^r*
(p. 56,
sloka 128).
^The
end of the
is
here marked by
^B
in
hm^f, not in k (nor
in
b owing
i.
to the lacuna in that MS.).
* This definition is identical with that in
Nirukta
is
bhdvapradhanam dkhydtam.
i.
Cp. RV. Pratib'akhya

opinion of Varsyayani
ii.
12. 8.
sac?
^ This
quoted by Yaska (Nirukta
2) as the
i.
hhdvavikdrd bhavanti.
The passage
in
Nirukta
on
which
this is based, gives the verbs (jdyate &c.)
corresponding to the above nouns.
25.
The
deities of the Vyahrtis
and of Om.
these six
to
But whatever other modifications of becoming arise from must be inferred in each case according to the sentence^, the best of their ability (sdmarthydt), by those who are most
122.
familiar with the formulas,

II.
Introduction]
BRHADDEVATA
^^TJh:
ii.
123
[66
xr^ g hrfk,
*
r^r* (p. 56, sloka 129).
m^lTT*
^^ r^r*
(p. 56,
sloka 129).
^
'
i|INI*J*l.hrfk, *JJl<lJx|^J^
:
î
Î^ ÎW^: hdm^ (cp. Niruktai. 3

f.
"^PJrfffT^J).
The wording
more
3
:
is
somewhat clumsy ;
six.'
:
literally
others which arise from the modi(i.
fication of
is
becoming of these
The passage of the Nirukta
3),
on which the above

Cp.
based,
is
i.
clearly expressed
anye bhdvavikard etesam eva vikdrd bhavanti.
Nirukta
te
yathavacanam dbhyuhitavydh.
123.
and (must) likewise
(be inferred) in accordance

*
(nature of the) adorations (namashdraih)
with the of the Gods and Fathers
(appearing in those formulas).
Now
hear the divinity of the sacred utterances (vydhrti)^,
individually
and
collectively.
f*i<5hK*5l^<=J hrn^r,
'^fJTWTT^^
fk,
^RWTT^^
which
is
is,
b.
^TH ^RT hm^r, ^RT
TRT
*
fk,
"fRTO
is,
b.
That
the various modifications of the verbal sense are to be inferred not only
also of the prayer
it
from the nature of the sentence but

be read, the meaning would be
cases)
*
:
contains.
If namashdrah
the nature of the prayer

^
also to be inferred (in doubtful
from the tenor of the sentence.'
That
the three mystical words bhur
bhuvah svah.
124.
is
Now
the divinity of the sacred utterances collectively

of
Prajapati*, while the deities
them
individually are this
(terrestrial)
Agni, Vayu, and Surya (respectively).
%^^ g hm^r,
^^ g
fk,
^^
'^ b.
ii.
* Cp. Sarvanukramani, Introduction
10
samastdndm prajdpatih.
125.
The
syllable
Om
has Vac for

(it
its
deity, or else
;
it
is
it
addressed to Indra, or else

is
belongs) to Paramesthin
or
addressed to the All-gods, or to Brahman, or to the Gods
(in general), or
Ka
(is
its deity)
sloka 133),
^.
^N^c(tfn hdbr^r*
(p. 56,
I^^ k.
^y(l
^ XRfr^r^bfkr,^:
^ T^ hdm^.
after
TRt^t
r,
^TTN^
end
f,
TT^' m\ ^marked
doubtless correct,
in the other
^The

is
after this s'loka (125) by ^l| in
hdm^, but
124 in bf k.
The former
as the end of the varga thus corresponds with the
end of the Introduction, while
case the twenty-fifth varga would without any apparent reason contain only three s'lokas.
The two
*
Vargas, 25
and
26, however, contain together only eight s'lokas instead of ten.
On
this s'loka is based
Sarvanukramani, Introduction
ii.
1 1,
where, however. Vac
and Indra are omitted, and ddhydtmihah
(see Sadgurus'isya) corresponds to ka.

'
67]
26.
126.
ii.
128

three hymns.
[RV.
i.
1-3
The
first
Authors of Vaisvadeva hjrmns.

to
The
first
hymn
is
addressed
triplets^
Agni.
Its
it
seer*
is
Madhuchandas.
The seven
which follow
deities.
<>^
should
all
be recognized as addressed to different

^?Jn^ hm^rfk, -^R^
b.
>^
"^PilTf^
<^H
r*
:
k.
r.
From
"^ ^f<<i: r.%^:

here (126)
^
'
^?ITWlhm^^3r*^^
hmlr3r*r^
^W:
b,
b,
^?JTf^
fk,
f,
î^l^^
îîij^^
't^-
down
to 145 Rajendralala Mitra gives readings connected with
ghapustdkoddhrtapathah (perhaps
restored
'
or 'corrected' reading).
Both Âa and
gha u are referred to in the notes on sloka 137, p. 57.

*
is,
Moie
literally,
'
the authorship [arsakam) is that of Madhuchandas.'
^ That
those which are contained in
RV.
i.
a, 3.
127.
The
first
(2.
of these
(2.
1-3)
is
addressed to Vayu, the
following one
4-6) to Indra and Vayu, then one to Mitra
and Varuna
(3.
(2.
7-9),
one also to the Asvins

(3.
(3.
1-3),
one to Indra
4-6), then one to the All-gods
7-9).
'Tift
^^ hm^r,
r.
^^
128.
bfk.
oTOt^^rrf^^
fkr^,
b,
hr='r*fkr2r^
Wlf^^
b, oTJT ^Mlf^*l
hr3r^
f^^
f^^ "^^ r.7ft hx^r^

Ijg^T^:
r.
^ m^ ^
bfk,
Î
r.
t^^Ri: hmlr^^ %g|^cT:
bfk,
Now
as
(this) last triplet (3. 7-9),
composed
(any)
in the Gayatri
*
metre, contains that

(visva)
its
name (tan-ndmd)
mark.
divinities
^,
or has (the word)
all
characteristic
But
other
(hymn)
addressed to
many
can be recited in (the place of)
those addressed to the All-gods^.
Tmvrn hr'r*r5m\
^^mn bfk, Wr^:

is
^^ f^r^f^ft TT
r.
:
hmir3r*r'^b, f^-
^^t%^
'fr] <!%
fkr.
After this there
a lacuna of four padas in fk
ofnl^ [tT ' "
'3rn5l^
^t%raf^.
TRR^^^'31^ î^:
r*,
hdr, ^TRrfr
*iU^^:
h,
vj^r^
rb
X^M\^'^'.
b'loka,
r^r*r^ (r or ca first appears in Eajendralala's edition in the notes on this
the whole introduction being evidently wanting in this MS.).

xii.40),
(=Nirukta
h b,
*
! nspg r^ r*.
^^^ =
1 28^^
^^^^R.
r^,
5q3i^!(cM*ihd.
^^^^TT*^
'^pUr^ m^r^,
^^
iii.
33**.
That
it is
is,
each of these three stanzas contains the
name vihe
devasah, or in other
xii.
words
this
(i.
characterzed by the term visva.
According to Yaska (Nirukta

deval.i.
40)
3. 7-9) is the
only gayatri triplet addressed to the Visve
But, he adds,
RV.
i.
3]
is
BRHADDEVATA
addressed to
ii.
129
suitably
:
[68
employed in place of
whatever (hymn)
many
divinities
may be
such as are
(in
the strict sense) addressed to the All-gods
yat tu kim cid hahudaivatuTn

;
tad vaisvadevanam sthdne yujyate.
Cp. Roth, Erlauterungen, p. 167
also Sadgurusisya
on SarvanukramanT
i.
139.
129. In a- Luâ^,
Duvasyu^, Saryata*^, Gotama,
Rji^van*',
Avatsara&j Paruchepa^, Atri^, the seer DirghatamasJ,

''^*l<^r,
as
r^
^ Trcl^hdm^r^r*r^ (lacuna in f k)
it.
the latter
must be a very old corruption
MSS.
and
of both families have
The only
r
;
MSS.
with the correct reading are apparently
r^.
*\\^ hdm^b,
^\i\^
the reading of fk (where the
of f^^Ft seems to
have caused the lacima: see note on 128) f^*nd*)

ll^d*) are frequently confused in the
b,
also points to 5^tflH.
MSS.:
cp. critical note

r
on
i.
58,
tni^ r, xn:^ kr^,

also
Xf^ m^-^
is
(=r^r),
must
be a very old corruption, which
easy to explain palaeographically, and would,
moreover, have been helped by the hiatus ('>'^

<H?QM)' b, in
^^cTWxh"
f,
^V^dW'^f^
kr^.
'
"W^).
^ ^V^fW^^
all
'MfW and Mlîi^ hr^f, XJ^^^

:
bfkr^r^hdm^r^r*
the latter
hm^r,
^4n-
The end
marked by ^^
hdbfk, not in m^.

*
The following twenty

^ Seer of
seers
enumerated in 129-131 are

*'
authors of
hymns
to the
All-gods.
X. 92.
RV.
i.
x. 35, 36.
Seer of
RV.
vi.
x. 100.
* Seer of
gger of
RV.
RV.
Seer of
RV.
i.
89, 90.
^
Seer of RV.
49-52.
^
v. 44.
^ Seer of RV.
139.
Seer of
RV.
vi.
41-43.
Seer of
RV.
i.
164.
27.
Character of Vaiivadeva hymns.
130. in Vasisthaa, Nabhanedistha^, Gaya^, Medhatithi^, Manu,
Kaksivat^, VihavyaS, as well as in
many
other seers
^,
ST'g^t^r.iir^q^ hdm^r^^'ft^ bf krlI^^rf^ hm^3j.4bj^ J.2J.5 o^ ^f^

* Seer of
RV.
vii.
of
RV.
i.
X. 63, 64.
34-37, 39, 40, 42, 43. ^ Seer of RV. i. 14.
^ Seer of
RV.
x. 61, 62.
"
'
Seer
Seer of RV.
viii.
27-30.
Seer of
RV.
vol.
121, 122.
^ Seer of RV. x. 128.
^ Besides the twenty here enumerated
there are about ten other authors of Vaisvadeva

ii,
hymns
in the
RV.
see Aufrecht,
RV.
p. 668,
under devah.
Seventeen
of the
twenty seers enumerated above (the

iii.
omissions being Atri, Gathin, and Nabhanedis^ha) are repeated below in
55"59 where
twenty more are added.
131. in Agastyaa-, Brhaduktha^, Vi^vamitra c,

variations (vipravdddh)
their respective praises.
^
and Gathin^,
are here (in the Kg-veda) apparent in

r,
69]
ii.
135
[RV.
i.
^Pf
f^H*|<î^ bfk.
* Seer of
EV.
iii.
i.
i86.
* Seer of
RV.
x. 56.
**
Seer of
RV.
iii.
57.
^ Seer of
RV.
20.
That
is,
these Beers differ from one another in regard to
the deities addressed in their Vaisvadeva hymns.
132.
Now
the teachers Yaska* and Sandilya say that any
formula^ in which a combination of addressed to the All-gods.
many
(deities)
appears,
is
^^^ ô hm^r, ^^^ ^ h, ^5^ 40 fk.t^^

r,
<!^ hml^3r*^^
"^ ?^b,
o^^
xii.
%^^ TT^
f,
o^^
gri^k.
* In Nirukta
40: see above 128, note ^.

129.
^ Mantra
is
here treated as a
neuter; also below,
viii.
133.
One should
or
state everything, whatever
it be,
a verse, or
hemistich,
stanza,
or
hymn, which
is
addressed to
many
divinities, to
<!|^(M<|
be addressed to the All-gods*.
hrbfk,
^^(^m\
^^^qdî hm^bfk (Nirukta

xii.
xii.
40),
"^^dîr^r^
* See above, 128, 132,
and Nirukta
40.
134. All (sarvdh) the deities are praised

lective laudations
;
by the
seers with col'
now
this technical
term {samjhd)
collective
(viha)
is
laid
down
(nipdtitd) in (the sense of) all-comprehensive-
ness* (sarvdvdptau).
The words
Vfeiltit
is
r.
r^mfd^T
^^
is
is,
^^ to
^ffTJ (inclusive) are omitted

hdr, fMMlfdd*1 bm*r*r'^,
in bfk,
in fk.
fsftrrfTlt?! fk.
f[^m
bfkr^r^hm^r^r*,
of the varga
The end
here marked by * That

it
by
^C
iu hd, not at all in m^.
used in a collective sense, vihe devah thus meaning 'the gods
collectively.'
28.
Passages of the ]^g-yeda addressed to Sarasvati. hymns.
ludra
135.
(3.
Now
the seventh
(triplet)
is
addressed
to
is
Sarasvati
praised in
10-12).
These are the Praiiga deities*.
She
:
all
stanzas by the
name
of Sarasvati in two ways
RV.
i.
3-]
BRHADDEVATA
^RT^^^
bfk,
ii.
136
[70
b,
^K*$<d<^ hmir^r^r*,
^K*<(d: r. ^TTW hm^r3^5r^ TJnmT

b,
is
^^<*{
fkr^,
HYiM*^
r.
HfTr: 3T^T* bdr,
T^ 3Tô S^ ITâjo fkr^.After 135^

added by r:
the following line (not found in hdm^r^bfkr^r^)
^T^rcftf?! hm^bfk,
Vrnr.
*
W^ hm^bfk, "^ r.^#rg ^ hm^r^r'^r*, ^fW^ H^^

r,
^R^Wt g r.
f|[f%\^hdm\ fl[f%^fk, f^R^H^b,

b,
is
fl[f^fk.
^TflT^
RV.
i.
3.
10-12, where SarasvatI appears as a Praiiga deity,
explamed in Nirukta
Cp. below,
xi. 26, 27.

iv. 92.
SarasvatI again appears as a Praiiga deity in
RV.
ii.
41. 16-18.
with regard to this the teacher Saunaka has stated that the passages (in which she is praised) as a river * are six, (and that there is) not a seventh
136. as a river,
deity.
:
and as a
Now
l{t(^(clN^ hbfkr'^ (Nirukta
ii.
23),
f<{)<^c(
^^ TTTRT^^ hdm\
r.
^^M^-^|ii^ b,
^-^M^4^^ fk^^
^^TftN 4<^
^
rVr^cTt^y^^.----aft^PB;hdm^rVbf
T^^^|^^m:
r^
kr2r^
hdm\
^fmLr.^,(^<^f;^Jl*^^:r3r*r2r^ ^R^Hf^^WT b, Î^^^f^^Rt f k,

ire
% hm^r^r*r^r^,
ii.
X^^ fk, xf^
b.
I36*''^-I38'''^
seem to be omitted in
(and
r^?), as these five lines are relegated to a footnote
by Rajendralala Mitra.
* Cp. Nirukta
23
sarasvattty etasya nadivad devatdvac ca nigamd bhavanti.
137. (the six being) * 'Best Mother' (amhi-tame
ii.
41. 6)^,
:
'Alone' {ekd:
23.
4*"*),
'
vii.
95. 2),
'
'On the Drsadvati' (dnâdvatydm

:
iii.
Citra indeed
(citra it
viii.
21. 18),
SarasvatI
'
(x.
64.
'
and
vi. 52. 6^).

'
Yaska, however, regarded this (passage),
She
with her might

\
{iyam susmehhih
l
vi. 61. 2) ^,
to be a seventh.
(?)r^
^^dk hm\ ^ ^ch

*
fkr,
^J%^
b.t^
hr^rS^
pf bfk.
As
the
first line
of the sloka contains pratlkas only, one would naturally expect
six separate
words to represent them;
but according to the reading favoured by the
MSS.
(citra ic ca, sarasvatt) there are only five, sarasvatl representing
two passages.
On
the other hand, the reading of bfk, citra imam, gives six pratlkas;
imam
(x. 75. 5) is
moreover, most appropriate, as SarasvatI

Citra
is
here invoked with a
number
of other rivers.
imam could
easily
have been corrupted to
citra ic ca, the second
word beginning
from a previous
with the same

occurrence
(i.
letter,
and
citra it being already familiar to the scribe
48).
Citra ic ca would
much
less easily
be corrupted to citra imam.
The
id could not have
been considered necessary for

it (x.
identification, as another stanza of the
RV.
also begins citra
115. l).
For these reasons

is
citra
imam appears
;
to
be the pre-
ferable reading.
* In this passage SarasvatI
again a Praiiga deity
cp. 135. note *.
71]
*
vi.
ii.
140

x. 64. 3.
[-RV.
i.
There are three padas in the RV. beginning Sarasvati:

52. 6
{sarasvati
9 (sarasvatt sarayuh
sindhuh),
sindhubhih pinvamdnd), and
ii.
8 (sarasvatt sddhayantt
is
dhiyam).
The
latter passage could not
have been meant, as Sarasvati
here one of the

If sarasvati is
three sacrificial goddesses along with Ila
and Bharati
in
an AprI hymn.
meant to represent two

it is
pratlkas, the second passage can hardly be objected to because

is
ii.
only the second pada of a stanza, since drsadvatydm in the same line
^ This stanza
:
the third
23) to be
pada of a stanza.
is
expressly stated by Yaska (Nirukta
addressed to Sarasvati as a river
athaitan nadivat.
138. Aitara^ regarding this (stanza) as a sacrificial text (ydjyd)

for the victim offered to Sarasvati (sdrasvata) in the
Maitrayaniya
^,
(Samhita)
^,
because the oblation

it is
is
(here) the chief thing
has
stated (that
addressed) to
Vac ^.
M\^\
hr^r*m^br^r^,
^cTT hr^r*fbkr^r^
^TT
m^.
must have dropped out owing

f,
to the following
^.
^fqÎ
7
^^|
fk.
The anusvara
b, "^fîT^
hm^r, "l[f^J
l^ k.TJ^flfr hdm^rb.
* This
Ii<f\l0 fk.
iv. 14.
name
is
not found elsewhere.
(among the ydjydnuvdkyd
texts).
"
That
is,
regarded from the point of view of the

^ That
is,
sacrifice,
;
the goddess would be addressed,

vii.
not the river.
Sarasvati
= Vac
fair
cp. Nirukta
i.
23,
where Sarasvati
is
the only one of the fifty-seven names of vac (Naighantuka
11) discussed.
139. (The
hymn) 'Doer of
*
deeds' (surupakrtnum
it
i.
4) is
addressed to Indra, as well as seven others after

successive stanzas (beginning)
(5-1
1).
'
Six
Then according
r.
to their
wont (dd
aha svadhdm anu

m*<i*fi:
6.
4-9) are addressed to the Maruts.

fk,
is
hdm^r.
hm^b, '^T'lm:
^r^îsiiTi:
^^j^ bfi^ ^wt^ kr^, ^^T^

^C
in bfk, not in
The end
of the varga
here marked by
hdm
i.
29.
Indra associated with the Maruts in RV.

(of them),
*
6.
is
140.
in
One
What
is
firm
'
(vilu
cit
6. 5)
sung
honour of Indra with the Maruts.

(i.
But the
latter hemistich
of the (stanza) next but one to this
e. 6. 7") ^ is
addressed to
two
deities.
ft^ hdm\ \^9^ ^î^

r,
^
ri.
bfkr, ift^ r^ f%?g r\
T^^rrnrrnrr^ hm^r, Ucf,i(i<|ô fbk.
^T^Hti'^ r^^
brfkrS^
*
^^HT'^ h,
^Î'^^t r,
f%^ r^, TT^ r^^j;^!^ \^m^x^hi\ix^r\ (im\ ^^nHf o^T^b, ^W]^ f, tf (^ k.f|[^:
t^^: m\ ff %^\ hd.

is,
That
the third pada, this being a ^yatri stanza.
RV.
i.
6-]
BRHADDEVATA
it
is
ii.
141
to
[72
141.
For while
is
chiefly addressed
the host of the
Maruts, Tndra
thus
casd)
*
:
same time intended to be distinguished both glad (and) equal in brilliance {mandic samdnavaror (this means) with him who is glad (and) of equal
at the
' *
brilliance
'
*.
o^n^ fk, o^f^ b.ft(t ^^ r^ f^ ^^ m\ b. ft^ ^-^ k, (ii?) f^ '^ rhh\ S^ ft^^ ^h,t^ ff(IT hr^r^m^r, ^b, ?T^: r^, ?T^: fk. r. ^1M<i<-^^| r* (=EV.). ^T^ hdr3ra\
*J^SU!HV4ln hm^r,
^'t^
*
^ o^W
r,
t^
f,
bfk.
iv.
These alternative explanations are based on ]Sirukta

apt vd
12: mandu madisnu yuvam
stha^
mandund
teneti sydt,
samdnavarcasety etena vydhhydtam,
142. Those to
whom
(the hemistich appears to be) addressed
to two deities^, explain (the final vowel of)
mandu
as not liable
One (however) who to phonetic combination (pragrhnanti)^. from his study (of it) recognizes the pada to have only one deity, deserves a hearing;
TTÎ^^^R^hdbfk, |^^m\ o^^WK fwr^" OcEpI^b. f%^rRTr^r*A

fkr^.
r.
?n^ hdr,
b,
?i^
k.
^nqî^rS'^r^ *lm4)^
hm^rî'^r^b,
^^TI^
bdbf,
r,
Jf^C^
r,
f^^^
^t{<^^
c^^
h^m^r^^^^^ e^îfTtl^fkr^
The two
deities
would be the host of the Maruts and Indra; but

i.
cp. Griffith,
Translation
^
of the
Rig-veda on
6. 7,
and Grassmann, Worterbuch, under mandu.
Mandu
is
treated as pragrhya in the Padapa^ha.
143. as Rodasi in the Atharva-veda (atharvdhgirasa) as one) of the wives of the gods
^.
is
(regarded
by the teachers regarded to the host of the Maruts ^.

This praise
is
as chiefly addressed
^V8l4lf^<^ hrm\
omitted in r^r^r^.
*
lR^Tfft%
is
b,
Î^^NK^
f,
^^JT^TIT^
k.
143^
is
In RV. V. 46. 8 rddasi
treated as pragphya in the Padapatha (doubtless because not

vii.
accented rodasi).
This stanza also occurs in the Atharva-veda

xii.
46. 8.
It is
commented
Op.
is
on by Yaska (Ninikta
Sayana on RV.
46), who, however, explains rddasi here as rudrasya patnt.
v. 46. 8.
* That the praise of the Maruts

* :
is
predominant here,
aha
supported by the wording of the SarvanukramaiiT

addressed to the Maruts, vtlu cid
the six (stanzas) dd
(6. 4-9) are
(6. 5), indretf,a (6. 7)
are also addressed to Indra.'
73]
144.
ii.
148

is
[-RY.
i.
13
As the
host of the Maruts
chiefly addressed,
Indra
For the entire is at the same time intended to be distinguished. host of the Maruts is considered to share (in sacrifice) equally
(samdmâm) with the great Indra.

Rir(f^r(Md : hr^r^bfkr^,
r*(r3?)bfk,
44<^s^ Iil^^ <ii^<j(
IT^mt
varga
b,
^5irre r^rS^k.
'
r^^î^ î;^m
^BRi^ hm^r,
f^f^f^K^ r.?T^^ 'll^^ hdr, *iMU!*i1^^ TIWP^ in\ ^^tn tm^r,
^JT^ r^rÂ
iTRRWr bfk.
W^
^,
The end of the
is
here marked by ^Q, in hm^bfk.
30.
The
deities of B.V.
'
i.
12, and of the

:
Apn hymn
i.
13.
The hymn Agni (agnim i. 12) has Agni as its divinity. In it one verse, by Agni Agni is kindled (agnindgnih sam idhyate they mean Nirmathya and 6"), is addressed to two deities Ahavaniya ^. hm^r, o|^^ b, ^^n^ fk. f^^^\ hbfk, f^^^dl m^r^*r (SarvafM^<
145.
*
' :
< fti
mikramam ^fq^<*d:).
f^T^WT r^r*fk SarvanukramanI,

^'^X^
fire
f^TR'Brr'*
hdr^m^b.
'^VJ-
^^ hdm^rb,
*
fire.
^rn^
fk, *^l[i[\ r^r*.
i.
Two
forms of Agni, the one being the

i.
produced by
friction,
the other the oblation
Cp. SarvanukramanI on ItV.
12; "pddo dvyagnidaivato nirmathydhavantyau.
146.
Now
hymn
as to the deities which, stanza
by
stanza, in the
second
of twelve stanzas
(i.
13),
are praised along with
Agni, hear their names from me.
%n^ ^^r^J:
fjlîrr hm^rb,
hm^bfk,
f^^\
fk.
^fldl'. ^fTr:
r.
^%
TRTf^
hm^r,
^^ ^^
b,
i
r^r^r^fk.
In r^r*r^ 146*"^ reads:
^j^ ^ym
m^
^g^(%f t:
is
147. In the first (stanza) Fuel*^ (idhma)
praised, in the
second Tanunapat, Narasamsa in the third, but in the fourth

Ila is praised
^d^Vgfr
r,
hm^rb,
b,
^^ f^:
*
^<T%^ fk, ^f^l^^ r^r^r^ ^^^ f^35: hm\ ^^]E|% f^l H\i\<{'\ t^: k. "^^^ f^:
f,
On
the Aprl
hymns, see Roth, Erlauterungen, pp. 122-124.
148. but the
Litter (harhis) in the

(6),
fifth,
then the Divine

in the
Doors with another

II.
Night and Morning (naktosdsd) L
seventh, while in the eighth are praised together
RV.
i.
13]
BRHADDEVATA
r^,
u.
149
[74
ôeltl^hm^bfk, êlj^r: the Sarvanukramam has the Vedic form ^fÎ.
hm^rfb, ^fP^
^Sf^
kr^.
^*<s|flt
^ hm^^^ ^t^ ^1
being omitted) fk,
{^ being omitted)
(the preceding four syllables '4({l*qt
^ ^<^
r^r'^,
'Hm b,^(^ ^ ^7^ ^

r.
Tl^
149. the
two 'Divine'
Sacrificers;
in the ninth stanza are

is
praised the Three Goddesses;
but Tvastr
to be
known
as
praised in the tenth.

^4JIcf^hm^r, ^^TT^^fkr^r^
of the varga
is
^cMI^
in
b.
^l hm^r, ^3<!:
b,
^: fk.The end
here marked by
^0
hdm^bfk.
31.
The eleven Apri hymns.
150. In the eleventh (stanza) of the hymn one should know Vanaspati to be praised, but in the twelfth one should know
the divine
Svahakrtis
b,
'
to be praised.
m^r^,
^ ^
r.
fk,
^f?f
hdr.
1^ hm\ ^
r^bfk,
^
all
r.
<>
(?) R^Pf
hm^r^bfk, *dl(\^
151.
Now
as
to the
deities
(i.
which, stanza by stanza, are
celebrated in this
hymn
3),
they (occur) in
the Apris
the second (deity), however,

**^
*
is
subject to option (vikalpate)

'>T(m\
f%^^ hr^r^bfr^, ^ g f%^îq^ m^k,

this option applies, see below,
ii.
f^^W^
r.
As to how
I'55-I57.
152.
As
to the Apri hymns,
including the Praisas

;
(ritual
summons), they are eleven (in number) or (rather) the Praisa hymn^- (consists of) sacrificial formulas, while these other (hymns of the Bg-veda) are ten (in number) ^.
^ÎHlf^lR hm^rh^ M^M^lV^
^ hm^3i,fkr2r5,
?ncrftr
*
îfiT^ IT^T^ r. tm^rb, ocnnt^ '^ k, -cTTTfw g

(scil.
"^wft
f.
bfkr^,
fffrf?!
r.
VtT ^li [
<^
^^f^
r.
hm^r3fkr2r^ ^rSftflr
b,
Jf^l
Which
consists of twelve yajumi, that
is,
VS.
xxi. 29-40.
This
is
referred to
by
Yaska (Nirukta viii. 22) as praisikam

ten Apri
suktam), and included by
him among the
eleven
**
Apri hymns (tiny etdny ehadasaprisuktami).
Cp. Roth, Erlaxiterungen, p. 122.
The
hymns
of the Rg-veda are enumerated in the AnuvakanukramanI, 10-12, p. 48
of
my
edition of the Sarvanukramanl.
See also ASS.
iii.
2.
P.
75]
ii.
155
[RV.
i.
13
153. Now there are three (Apri hymns) relating to the Sautramani sacrifice (sautrdmandni)^, one to Prajapati (prdjdpatya)^, and one used at the horse-sacrifice (divamedhika)^, and the one
(employed) in the
human sacrifice (purusasya medhe) ^

rbfk.
these (make)
six (special additional
Apri hymns) in the Yajur-veda (yajuhsu).
13^^^ g hm\gÎT^ ^
*
xxi.
first
^^:^r, ^^hm^bfk.
3^^ note); xx. 55-66
^ That
is,
inf^
^Z hm^r^
2");
That
is,
VS. xx. 36-46

SB.
xii. 9. 3^*).
vi. 2.
(cp. S^B. xiii. 9.
(cp. s'b. xii. 8.
12-22
(cp.
VS.
xxvii.
u-22
(see
commentary on the
"
stanza and cp. SB.
2^
flF.,
especially ^
and note on
^^).
VS.
xxix. i-ii
(cp. S'B. xiii. 2. 2^*).
^ Eeferred to in Sankh. SS. xvi. 12. 8 as beginning agnir mriyuh.
154.
Here only the Praisa hymn (VS.

;
(considered)
xxi. 29-40) need be that (which has been referred to beyond this) in the
(here).
>,
Yajur-veda {yajuhsu) need not be troubled about
Of those
(eleven) the
hymn
(i.
relating to the Praisas
and that
which Dirghatamas sang
142),
^:^Tt^^ ^
cT^
fkr'^,
r^r'^r*''.
%^Rt! hm^ r^, 'i^Mftd
bfkr.
Î^
only b, ^TtT 71^ r^r^.
'^^
is
hm\ ^H?
^5W
r,
"^^
in
here marked by
^^
hm^bfk.
*
That
is,
Apri stanzas belonging to {-gala) or turned into (-krta) Frais&s, the

jpraA;a,
expression being equivalent to Yaska's
'consisting of Praisas.'
32. Taunnapat and Narasamsa in Apri h3mins.
Idhma a form
of Agni.
155.
and that which has been mentioned

(i.
in (the collection of)
Medhatithi
13)^: only these three contain both ^ (Tanunapat
and Narasamsa). Both that which is mentioned in (the collection of) Grtsamada (ii. 3) and in (that of) Vadhryasva ^ (x. 70),
^ÔTfTTZ^ hm^r^r^r"^, ^ÔTf^^^^ fkr^, ^^sTrfTrf^
r.
o^f^ g
r.
hj-bfk,
<>^
"^
^ft JJrtH*!^ hm^-^r^r^ '*lfM<J(M<^ bfkr. ^TWI% hm^r^r^r"^, b.'^ hr^r^r'b, ^ fk, g TT'^^ TT^^ k. ^Tf
f,
m\
TrWrg^llr,
*
cp.
Which
-would constitute a rsi-suMa according to
i.
14, 15.
ity
* Ubhayavanti;
Nirukta
viii.
22
maidhdtitham dairghatamasam praisikam
ubhayavanti
cp.
Roth,
Erlauterungen, p. 122; see also
my
Introduction to the SarvanukramanI, p. xiv.
RV.
i.
13. 1-]
BRHADDEVATl
hymn) of Atri
ii.
156
and that
(vii.
[76
2)
which was revealed to the son of Urvaî (Vasistha), contain Naraâmsa. Tanunapat (appears in that) which Agastya (i. 188) and Jama156. both (the
(v. 5)
dagnia-
(x.
no)
sang,
r.
V:m^
*
hm^^br^r"^,
îm^
r,
no
particle in k.
is
^r^<^J<4^
r^r"',
^TJT^^^ hdm^r^.
of
is
^^T^f^
viii.
r,
WR^'g b,
and ^SI^5^.
There
is
a lacuna in fk between
IJ^
The reading
There
hdm^r^, vamadevah,
doubtless a corruption of the incorrect reading

is
jamadagnah.
no Apr! hymn by Vamadeva, while that of Jamadagni

it
particularly
;
important, the whole of
being commented on by Yaska (Nirukta
4-21)
cp.
Both,
Erlauterungen, p. 122, and SarvanukramanI, Introduction, p. xiv.
and that which the seer Visvamitra the son of Kasyapa (ix. 5) sang.
157.
(iii.
4)
and Asita
Now
as to the twelve deities which have been stated* (to

(i.
belong) to the stanzas of Medhatithi
13. 1-12),
%^^ ^n^
*i^^14r^
* Above,
d,
ii.
^#Tr VJ g 0%^^ ^n^ r.

b,
fk, l4-<t
^mf
m^r^r^r'^r"',
^^'qt^^
h,
146-150.
158. learn the
manner {sampadam)
in
which they represent

everything; for this
(sampadyante) Agni.
The Fuel (idh-ma)

(Agni)
is is
is the Agni kindled {sam-idhyate) * as
who
fuel.
is
Or
made from the

ÊI^nN
root
dhmd;
m:
b,
for fuel is
form (i-dhma) kindled when blown

this
{dhmdtah).
m:
hv^mî^Tî\ '^^(Xf^
bfk,
?iVi^Tl.r. f^^: hm^r^r^r', ^fuft

r3r*r,
^^
^lWdad*(.b, 'nWHtf<n^ f k,
^^t'C bdm^.
^t^J
The
hm^rbfk, ^^t^
pada
is
r^r^r'.
^ÛMl n r.^^hr^m^bfkr^r^r', r, fNft f. 1^|7^'^dt^<1*i hm^rl VFn%td(^d*i. r. tJn^ r, \Jrnt bfk,

î
;
The end
marked by
^^
in
hm^fk.
last
repeated in b only.
viii.
* This
etymology corresponds to the only one given by Yaska (Nirukta
4)
idhmah samindhanat.
77]
1.
iii.

Tanuuapat. Narasamsa.
Ila.
[-RV.
i.
13.
1.
Barhis.
Tanunapat* by name. That (celestial Agni) extends {yachati) ^ his body (tanum). They say that Napat is a descendant , and that the origin of this one (asya) is from that one (amutas) d.
this
Now
same Agni
'
'
Is (also)
r.
^%(2I^ -^rfti^fT^hm^r^r^r^r^ ^^d^

^1^(21^^
TT'm^b, ^\(ii*^
cT^^R^f,
^^X^^
cT^t
hmirHfkr2r''r^
ii.
r.
* Cp. above,
**
26: ayain tanunapdd
agni/i.
iti.
Cp. ibid.: asau hi tananat tanuh.
Cp.
ii.
27
anantardm prajdm dhur napdd

26*
.
Cp. ibid.: napdd amusya caivdyam
agnih,
and
ii.
2.
Now
some say that Narasamsa here
is
Agni . Again {atha

sacrifice^,
it.'
vd) others (use the term) in (the sense

'
of)
(saying)
all
men
{nardh) utter praise (Samsanti) seated at
rS^
^
.-
TT tt:
is
bk,
\^
'qr'iT:
f.
Tf^ Trf^:
r.
* This
the opinion of S'akapuni according to Yaska, Nirukta
viii.
agnir
iti
iakapunir
naraih praiasyo bhavati.

iti
This
is
the view of Katthakya, ibid. : nard-
samso yajHa
kdtthaJcyo
nard asminn dsindh âmsanti.
3.
Others say he
is
Agni, because he
^.
object of praise (prasasya)
is Narasamsa as the by men seated at the sacrifice * and

;
so also say the ritualists (rtvijo narah)
^d*^<ll*<%<jf^hm^r3br^r'^, ?[f?T?tTrT^vjt^fk, TT^T^Tf^^TRI'l. r.

fnilf^hr^bfkr'^r^r^ c^RTR^r.
THRI
hdb, ITTRI
fk,
THt^
m\ ^[^m
r.
%^ft^^
viii. 6,
:
The
previous sloka states two views corresponding to those stated in Nirukta

is (i)
that Narasamsa
Agni: naraih praâsyah (Sâkapuni);
(2)
yajna
nard asminn dsmdh

narair
samsanti (Katthakya).
The
;
third here added

it is
is
a combination of the other two

ii.
dstnair adhvare prasasyah
identical with the explanation given in

is
28
yajiie
yac
chasyate nrbhih.
^ This expression
doubtless meant to be equivalent in sense to
ydjnihdh, so often used
by Yaska.
(is
4.
Ija is a
form made by the Rishis^, and

:
derived) from
('
the root id, expressing praise ^
Agni
is
called ildvdn ^
possessing
RV.
I.
13.
5-]
')
BRHADDEVATA
iii.
[78
refreshment
increase
^.
either from that (root) or from the root id, expressing
hdm\ ^mfcNldftd r. ^fd*4u!: hr^br^r', t^t^ ^^TRW: t^ft^ ^fTRP^: kr2, ^f^^rd*4u!: r. ^^dbl^Kf, T^TRT^bk, ^^TRT^hin^r. ^twtvff^ hm^bk, ^t#f^ ^1*lf^<. r. Tf^^ hm^r^, tt^^TT r^^ t:f^RT fb, ^f^^T k, ?[fwr r.^*44I!!T r^ ^f\5?Bf^ llmlr^ ^(^cfcÛjI r',
f,
t^
fk,
f,
^-
^4'ni
*
is
b,
^*5lfT?*4u!l
^f<t4<m
r.
The meaning
of this reading (rsi-krtam rupam) I take to be this

;
the form
I|a, it
tme, does not occur in the Eg-veda
nevertheless
Id,
it is
Vedic, being abstracted by the
Eishis from the various forms of the verb
'to praise,' which occur in the Apr! stanzas
addressed to IJa (cp. Eoth, Erlauterungen,
p. ii8).
I was at
first
inclined to adopt the
reading isi-krtam, 'made from the root is' {=id, cp. Grassmann, Worterbuch, sub voce
id)
;
but this seemed incompatible with the following tde^ ca (not tder vd) and tena in
the next line, which points to a single antecedent etymology, while Yaska makes no
reference to a root is in his explanation of IJa (see next note).
viii. 7)
Yaska (Nirukta
derives ila from either id or idh

is
ttteh
stutikarmana indkater va.
Our author
has to say 'Agni
called ildvan,' because ila itself does
not occur in the Eg-veda.
* The preceding va in vokto shows that the vardhi- of the MSS. must also contain va
(that
is,
vd
rddhi-).
The dropping
of the
in the
MSS.
is
doubtless due to confusion
with vardhin and other derivatives of the root vrdh, which happens to have the same
meaning as rdh.
5.
it
Again, this Agni

is
is
the Litter (harhis), for the whole of

furnished (paribrmhitah) ^ with
(sarvam)
furnished (parihrrnhitam) with food*, or because,
when
fuel.
sacrificed to,
he (Agni)
is
^Tf^ft
hmH^r^r^
^!J|?ft b,
^^
it.
:
f,
Tfl
^
m
.
r.TT ^m^dr,
b,
^bfk.
the varga
' That
to that of
MR^RcI: hm^r^^r^ Xffjj^

is
fk,
qRf^^
^
MR^SI^
r.
^ ^^h, TT
The end
of
is
here marked by ^ in dbfk, not in

is,
the oblations are laid on

viii.
The
etymological explanation
similar
Yaska (Nirukta
8)
barhih paribarhandt.
2.
6.
The Divine Doors.
Night and Morning.
The Divine Doors,

gods) *
;
as they are called, are the
wives of
(follows)
all (the
they follow Agnayi, and so also Agnayl
Agni^.
79]
?[Tr^
i.
Ti
iii.
9
b,

^14^4:^
[-RV.
i.
13. 7
Î"<,y
hm^r^fkr^r^r' (on
in
r.
i.
this corruption cp. critical note
The MSS. have the correct form 92). I7(^: hdm^, 11^^ b, T[^^: fk, ÊT^TT:
107 and ii. 148. M^TTiK omitted in fk. 6"^ follows the reading of hm^rbfk:
on
* This
is
doubtless suggested by
. .
RV.
x.
no. 5 (commented on
Agni
(cp.
i.
in Nirukta
is
viii.
10)
vi srayantam patibhyo na
devebhyo bhavata suprayanak.

107)
:
This remark
intended
to
show the
identity of the devyo dvarah with
being the wives of the

all
gods they represent Agnayl, the wife of Agni, who comprehends

(see
i.
the terrestrial deities

:
105, 106).
iti
S'akapuni, in Nirukta
;
viii.
10, identifies
them with Agni
yajJie grha*
dvara
katthakyah
agnir
iti
sakapunih.
7.
Now
being firmly established in Agni they are praised in

is
combination with Agni. In their case also there

of Agni, both in praises and oblations
^.
a predominance
^ f^mr^fTf
^ r. ^f?r^
m^r,
hrbfk,
hr^r^r^
^^
H*^^ hm^^'bfkr2r^ ^^rf^m^T^ r^r^r^. m\ ^PdM^ ^fdB'^ b, ^Vm^^ f. ff^:i

r,
^^
'^
ff^
8.
'^ h,
t^g
'^ bfk.
^ Because they, as well as the other Aprl deities, are regarded only as forms of Agni.
two goddesses, Night and Dawn (naJctosdsau), they too are regarded as related to Agni. For the Dark (sydvi) * is related to Agni ^, while Dawn is, as it were, a sixteenth portion
as to the
(kald) of that
And
time
(Jcdla).
r,
^ hr^m^fkr^r^r^ ^WV^ ^ ^ ^ H ^ ^lrtl b. SHIMI^îll hm^ bfr5r\ !lc(|H*n r^d, ^T*il^4> ^ H^Tl k, JTRTI^^ ?I#^ bfkr, <ft^* hdm\^^ g hb, ?R% '^ ?[ fk, ^1%^ g m^r, R>Hi<<*<l r^r*r^
W!K\^T^
'^
r,
(
ctl
r^.
* S'yavl
i.
is
the
first
of the twenty-three
names of night enumerated

an Agni
in
Naighantuka
(i.
7.
Thus Syavi^Night occurs

is,
in the first stanza of
hymn
'ji.
ii.
1).
"
That
Usas being a part of Syavl would also be related to Agni. Op. Nirukta
18
(usdh) ratrer aparah kalak.

i.e.
The reading
of r^r*r^
is
doubtless a corruption of halavamd,
Usas
is
'the last portion' of that time.
9.
Dawn
(usas) lightens* (uchati) the darkness,
Night {naktd)
anoints (anaJcti) ^ her with drops of

(nan)
dew
(hima) ^ ; or else this (form)
might be (derived) from the root anc ^, preceded by the negative

^,
^.
(and)
mean
'
the
indefinite -coloured
one
'
(avyakta-
varnd)
RV.
i.
13.
8-]
BRHADDEVATA
iii.
10
(Nirukta
r,
[80
viii.
tf?rf^^^: hm^rb, ff t%^f*r:

TT
" ~ ^^''), ^^rfH ^< bfkr^.
f,
ii.
fk.
"^ftl
^Tô hm^r
lO
fr5gfr%^ hd,
i^T^ b, ^ ^(^
* Cp.
('T
^
;
?)
%^ 1^ T ^[^^ k.
l8 on ratri
:
^Srfq
^fr
%^
M^ ijir %f m\ f
is
This sloka
omitted in r^r*r^
viii.
Nirukta
ii.
i8: usah kasmadl uchatiti.

cp.
* Nirukta
lo: nakteti
.-
anakti bhutany avasydyena
rater
is
vd sydd ddnakarmanah
pradlyante
*sydm avasydydh.
Hima-bindu, in the plural,
here substituted for the plural expres^ That

is,
sion avadydydh, twice used
by Yaska in connexion with night.

is
naktd=i
an-aktd vy-akta
as far as the
meaning
concerned, the derivation from anj (from which comes

;
itself)
would have been more natural
but the author doubtless wanted a root

first
difPerent
from the one he had already used in his

the corrupt reading purvdm
is
etymology (anakti).
to
Eajendralala
Mitra,
who has
ver, refers
RV.
*
i.
72. 9,
where the word
veh occurs.
This
indeed verification gone wrong.
An
early occurrence of the

viii.
technical form of the negative prefix as used by Panini.
Cp. Nirukta
10
api
vd naktdavyakta-varnd.
at midnight Darkling (tamasvati), and before the rising of the Sun she becomes Dawn (usas) by name.
10.
is
For at
first
she becomes Gloaming {dosd)
^,
she
r.
TTI^ ^Wr hml^^r*r^ ^^ fkr. U^^ m hmV^br^r^r', f^nft^ ^ f k, have preferred since bfkr, hr^r^r^r', m^. I fWîft, fPrf^^ <Wf^^ d^^d)
^
in
is
the form which occurs in Naighantuka

b,
^|m fkr^.
The end
f,
i.
7 as one of the
;
names
of night.
%^
it
hm
r,
10"^ comes
first in
hm^r^bfkr^r^
in r
(= r^r'^r^)
is
10*"^
comes before
10"
of the varga
is
here marked by
all in
in b,
by a figure meant for ^, but
looking like ^, in
*
by ^ in k, not at
hdm^.
This sloka
numbered ^00
hd.
7 aa
Dosa and Tamasvati,

Ratri.
as well as S'yavl
and Nakta, occur
in Naighantuka
i.
synonymns of
3.
The Two Divine
Sacrificers.
The Three Goddesses.
Tvastr.
Divine Sacrificers are the terrestrial and the middle (forms of) Agni^ For they were bom from the celestial (divya) Agni; they are therefore celestial (daivya)^
11.
Now
the
Two
by
birth.
^girr\bm^r(Sar\'anukramanT),^5rnThdr^fkr^
in fk,
^3?^
i.
r.
above,
108.
^RRTT
cp.
ii.
ÎT^hm^r^r^r^'^R^b,
m^b,
viii.
omitted
;
^Î^ff hm^r^bfkr^r^r^
^1^
r.
hm^r, ^RPTT bfk,
^^
^^
ia
^^ hdr, ^3^t fk
:
cp.
r^r^r^r^
ii
* This agrees with Yaska's explanation in Nirukta
daivyau hotdrav ayofn
cdgnir asau ca madhyamah,
^ That
is,
daivya
treated as a patronymic formation
from divya
26.
81]
12.
is
iii.
15
[-RV.i.
13.
10
simply (representative
She
they who are called the Three Goddesses are here of) Speech (Vac) in the three spheres. spoken of by a threefold name* as abiding in the three
Now
lights
\
the
tliree
^ff^-n hm*r, fTlJl fbk.

*
On
forms of Vac, see ahove,
ii.
72 S.
^ Cp. above,
i.
90.
13. Ila follows* (the terrestrial) Agni, Sarasvati^
is
attached
to (prdptd), the middle one, while that (celestial form of Vac)
becomes Bharati as occupying that

g5l35T hdra\
(celestial)
b,
world.
o^l^WT fkrl
?n2( ITTFT
hdr^bfkr^r^r^
^t^
hm^rb,
b,
o^t^ Jn2riTTTnm\ ^ #?^ "^ hdrm^r^r*A "^bfk. hm\ JT^ "toTf^^PNi f^mi T^
o^t^
r,
0^%^
r^r^r,
r.
f^nfrf^^
fk,
r^rS,
fk.
Jf^fTT
JT^
d,
TT7^
*
iTTT'ft
:
r.
Anugd
cp. anuvartate, above,
iii.
6.
* Cp. above,
ii.
76.
same Vac is threefold (as) in heaven and in air and here (on earth). Both when individual and combined she belongs (hhajati) to * all these (three) Agnis ^.
14.
Now
this
TT^ hm^b, i^ d, TR fk, % TRj. HMkW bfkr, ^R?^T^bm\ ^^m"*
^5^T
bfkr, ^rHTT r^r^r", îrerPT^bdm^
hm^r^r^r^bfk,
J^l^
r.
"
*<MfM hdrbfk,
* Cp. ^rita in
IJa, the terrestrial
i.
108, anuga in
iii.
13,
and anuvartate
in
iii.
6.
all
Thus not only does
form of Vac, belong to the

(i,
terrestrial Agni,
but
the 'Three goddesses'
belong to the terrestrial Agni
108), as well as to the other
two forms of Agni.
15.
Now
as to Tvastr, there
;
is
praise (of him) as this
terrestrial
as terrestrial,
Agni * or (it may be said) there are stanzas ^ and there is one stanza also in the (hymns)
same to him
to the
seasons (addressed) to (him as) one or other (kasydpi, form of Agni) d.
ZT^ ifrw: hm^3 (07^0

W.
r^),
^:
î^J^
f,
r,
^^fÛll*)** r^r^r"^, Zi:4^(U !)<:( fk,
TSn^b. ^:
hm^r^br^r^r',
^: ^t kr.^^ ^t hdbm^fk, ^^: ^l

^JT^T^'^
fkr^,
T.Wm^
r^r^
'^T^%g ^
is
hdm^r,
qi^rr^
r^r^
^^t^pfN:
hdrm^fkr^r^r'b,
W^^ ^
<<IW^
bfk.
in
r^r*r^
b,
^tc^TTf^^^r^
line has
The whole
the
following modified form in r^r*r^:
^n#^
^
*\rt:(lR'llTi^g ^.
The
end of the varga

II.
here marked by
dm
RV.
i.
13. 10]
BIIHADDEVATA
in
iii.
16
[82
That
is,
Apr! hymns
iti
our author agreeing with the view of S'akapuni quoted
in Nirukta
viii.
14 {agnir
dakapunih), as well as with the view represented by the
Naighantuka, where Tvastf

the atmospheric deities
is first
mentioned among the Apr!

thirdly,
(v. 4),
and
to the view of others, Tvastr in the
deities (v. 2), secondly, among among the celestial deities (v. 6). According AprI hymns belongs to the middle group madhya:
mikas tvastdity ahuh, madhyame ca sthdne samdmnatah (Nirukta
viii.
14).
He
is
stated
below
(iii.
25) to belong to the middle group,

in the stanzas of the Apr!
*'
when
rupakartd.
Cp. Sieg, Sagenstoffe, p. 14.
^ That
restrial
ii.
is,
hymns addressed
to him, he represents the ter-
Agni.
The
third stanza in two of the three
hymns
to the Seasons
(i.
15;
ii.
37 see below, iii. 36) is addressed to Tvastr, though the name occurs in ^ That is, in the hymns to the Seasons any one of the three forms of 36. 3 only.
36
on
ii.
Agni may be meant.
The
general sense of the second line I take to be

terrestrial
Tvastr in the
Apr! hymns represents the
Agni
only, but in the
hymns
to the Seasons he
may
represent one of Agni's other forms.

interpreted this passage correctly.
I am, however, somewhat doubtful whether I have
4.
The
celestial Tvastr.
Story of Dadhyanc and the Mead.

tvis or
16. (Tvastr)
may
be (derived) from
'
from
tvaks, or
(it
means) *he quickly (tilrnam) obtains {aSnute)'^, or 'he assists (ut-tdrana) in works (karmasu) ^ therefore he obtains this name.
:
C=(^^4t hr^br^r^
TT^^ m\ gf^
^jJt^
r.
^
r.
fkr^,
gjtft TT
r.
gxt^f^fT
hm^
TBTT
(cp.
Nirukta
viii.
13),
bfk,
grJ^^M^d^fd W(
f k,
TJ^
TT
r^r^
^^Jt^
1^^
r^r'^,
T^ TT gxtT^H "^
*4^-TiKUrt
Wi hr3br^
viii.
*4^TiK*a1
^f^
r^r',
W^:^
*
iti
tTRTjft ^rf%
^R^
^fW ^trl
tvis,^
: '
These three etymologies are derived from Nirukta
13
tvastd turnam aSnuta
nairuktdhj tviser vd sydd diptikarmanas, tvaksater vd sydt karotikarmanah.
In con-
iie.xion
with
tvisi-tas,
'
from the root
Mitra gives one of his marvellously irrelevant

brilliant (tvisitas),
references to the Rg-veda, x. 84. 2
thou art
Manyu,
like fire.'
This additional etymology

maiiah.
may have been
suggested by Yaska's (tvaksateh) karotikarfor
The
sufiix -tar
would be accounted
by tdrana, while tvas would be explained

This
by transposition of
is
letters (as in
Yaska's parjanya from trp) from ut and karmasu.

in etymology.
certainly going
beyond even Yaska's wonderful achievements
17.
as well as the
(iha),
The thousandfold ray of the sun which abides in the moon, mead (madhu) which is above (para/m) and on earth also (abides) in the Tvastr (who is) Agni^
?nft
TT^
hr^m^r^ cUft
fk,
b,
OfHRt
V^
hm'rb,
^^fqrf^m
^^^^ f^:
r^r*r.
îflj
fk,
rRfN^ r. ^^4jmf^d:
hr^m^br^r^r^ iTrf^
fk,
83]
iii.
21

"Trf^:
br, <Trf^
[RV.i.
13.
10
^Ti'TJlr. ^nf^
hr^m'r^r'',
^ fbkr^
*
^^
is
fk. %f
'^ hr^,
r',
^% '^ r.Î^ hrm^r^'.

who
is
TT
^^
is
fr^, c!
^ ^ m^^ "^
Soma
is
k.
(cp.
* This
the celestial Tvasty
the guardian of the heavenly

the
my
Vedic Mythology,' pp. 52 and 116), the abode of which

also a guardian of
moon
(op. cit., p. 112).
Agni
is
as replenishing the
p. 112).
Soma (op. cit., p. 90), and in moon when caused to wane by

how
the later mythology the sun
regarded
(op. cit.,
the gods drinking up the
Soma
Having thus
stated Tvastr's connexion with the heavenly
mead, the author goes
on
to relate the story of
the Asvius obtained
it
from Dadhyailc.
18. a Well-pleased (with him, Indra)
bestowed on the son of

^
;
Atharvan (i. e. Dadhyanc) even that spell (hrahma) seer became more brilliant by means of the spell.
^WTf^
and the
gTR
^r^:
18*' is
r.
ht^m^hfkT^r^T'^nig), ?rWT
cr <Vi<4U!
:
r,
?[îfxi
r,
n.
^rTRI hr^mHfkr^r^r^
(g^<n)Êm-
hr^m^bfkr^r^r^
^<^4%
(g^lTn)*^*Iv!j4u!: n,
n(ra),
(yTfn) ^*<^4u| : n(g). ^^frWrn:: hr^mHfkr^r^r"^,
^^^^R: r.
omitted in n.
The
story of Dadhyaflc, as far as related in the following six slokas (18-23, excepting
i.
18*"^), is
quoted in the NTtimaf5jarT on RV.
u6.
12.
It is also told
by Sayana (on
RV.
i.
116. 12),
who
It
is
states that
it
is
narrated at length in the Satyayanaka and the
Vajasaneyaka.
to be found in the Satapatha
Books
of the East, vol. xliv, pp.
444 f.).
Brahmana (xiv. i. l^"^^; see Sacred Which reveals the abode of Soma.
'
19. Indra forbade the sage (saying),
Do
not speak anywhere

is
of the
mead thus
hm^bn,
<T
(revealed)
for if this
alive.'
mead
TT
proclaimed (to
any
one), I will not let
you escape
TT^fli
^f^
n(m), cT^f^ fk,
d^lMi,
r,
^T^?!rf^hm^rbfk, JTK^ 3^p^;r^r^r^
5Hf^hm^bfkn,
20.
W^ c^f^(^
f^ 3f|% ^H:^
îR tlf^n.Wt^nt ^(^^T"

r^r*r^
^T
^f^
ff
r^r*r*5.
Now
;
the divine A^vins asked for the mead in secret from

said.
the seer
and he told them what the Lord of oaci had

hr^m^r-'r', f^rfîl. b,
f,
f^mi
<I^r^
8
in
m'îÛ f^%%^ k,
n.
hm^rbn(g), t|^|xj%
k.
<fi^T^%
t^ff^R^
r,
fJTH^ n.
marked by
The end
hm^bf, not
5.
The
horse's head of Dadhyanc.

: '
The middle Tvastr.
Do you quickly make us To him the Nasatyas spake two receive the mead by means of a horse's head; Indra shall
21.
not slay you for that.'
RV.
i.
13.
10-]
BRHADDEVATA
^?IT^^
n(g),
iii.
22
"^r%^
fk,
[84
^l^-f
b,
hi=^r^r' Sayana,
^^^ m^n,
^TTf^JIWR
^1%^
b.
aTTP^
r.
hm^bfkn, >I*r^r.Ûn^TcTRt
ÎTf^ ^
TTÎ^r,
hr^r*r,
m\
iJ|^^<c; T
^
f,
fk,
<IK|tc(R
?nf^ ^ '^ n.%^^ hT^rh^v^ ^^t
^Cig^ Y.^n ^v^tht: hm^^r^^r^
^ ,1?^ m\ '^^:^ hd.

w^\cm:
^ftfRT:
b, cTT
iV^^Vfi
(^Wf
'T)^slnTld:
n.
22. Because Dadhyanc had told (the secret) to the two A^vins with the horse's head, Indra took off that (head) of his (but) his own head they (the A^vins) put on (again) ^.
;
^l^1
n,
m^r^r^,
^^^^
n(g),
W%^ hrbfk.
r^r'.
cfl"
hm^r,
bfkr^n. fl^%^ hmibfk,
c!^^ r.f?:?^
ft bf,
HM^
*
r,
fT^TR hr3m\ fT^''?
fTT^
W^
r^r*A cTWf
^<(^*d<.
n(g),
r,
^^ÎrTRl
m\
5insrrTr"R.
ÎRtTRl. bf,
'!^dl*ikr^ n4-rH*i^hi^r^r\ '^y Ml1.n(m)n(g), ^Vt?TTH.n (Sayana has the forms

f^V|T*( and UrtlMTHÔ.
^^f^TÎ hr^bfkr^r^r'n,
tell
<f|'
fij^:
r.
The
S'B.
and Sayana
the story only as far as the replacing of the head; cp.

;
S^B.
athaasya svam îra ahrtya tad dha asya prati dadhatuh
Sayana
svakiyam mdnusam
4irah pratyadhattam.
The
S^B. uses the expression a^vyam sirah, and the verbs chid
and
apa-ni-dhd.
23.
And
the horse's head of Dadhyanc, severed by the boltfell
bearer with his bolt,
in
the midst of a lake on Mount
Saryanavat.
^>}t^^ hm^r^br^r^ ^>J^^^
fk,
^T^ fk,
(^vWt^S^tlK'^l)
^T^ n-
^ MSS.
^ÎH^T^ r.
^PBJ hm\ ^^
r,
r,
^^
b,
and
f^
n.
24. Rising
on
living beings,
up from the waters (and) bestowing manifold boons it lies submerged in those same waters to the
-
close of the cosmic age (yuga).

<lii\*^ hm'r.
i
d^^^d
r,
f,
d<^^k, TTW^ b, crf^T^ r^r2(?)r*r.
hm^r^r^r^r',
IH^TT^
r.
V^TJl bfk.
oj^^
hm^r,
oTT^
bfk.
fim^rfW
TTT^PI
hm^r^
bfkr'^r^r^ e(4j|^d
That Tvastr, who is in the group of the middle sphere (mddhyamika) % is a modifier {vikartr) ^ of forms. He too is praised
25.
incidentally
a hjrmn to him does not exist

r,
^.
bfk.
fWn^ hm^rbfk, fW^ ^ r^r^r^ im T

The end
TRT
^ hm\
7^1
(no particle)
marked by M
in
hm^bfk.
85]
is
iii.
29
viii.

14
:
[-RV.i.
13. 13
* Cp. Nirukta
madhyamikas tvastaity dhur, madhyame ca sthane samamndtak.
^ Tvastr
often spoken of in the

cp.
RV.
as a fashioner of forms,
p. 116.
and
is
called rupakrt in
the TS. &c.;
my
'Vedic Mythology,'
See op.
cit., p.
116, B, line 5-
6.
Vauaspati.
The Svahakrtis.
he whom they proclaim as Vanaspati is this (ay am) Agni ^ as Lord of the Wood for this (Agni) is lord (pati) of woods as (their) protector (paid), or because he guards (pdlayati)
26.
;
Now
them b.
MHÎdlfd TT hm^r^*rbfk, m^slîdlfd
* Vanaspati as
^
i.
r.
an Apr! deity
is
here (RV.
13. 11) identified with the terrestrial
Agni
bnt above (i. 66), where the three forms of Agni are distinguished, Vanaspati represents
i.
the middle Agni, as Jatavedas does in
67.
Cp. Nirukta
viii.
vandndm pdta
vd pdlayitd vd.
27. This {ay am)
Agni
is
also lauded as
mada
ii.
in the third
(stanza) ^ of the
six stanzas.
hymn
Vanaspati by GrtsaEnjoy (mandasva

* '
37),
which contains
xrf!TfT<ft
bfkr, 44n^lQfd
hm\ 'qfrr^ bfkr. f^: ^ hm^r^r^rl ?|H^ bfkr,
o^: fk, of^Tr: hm^r. ^|iil m\ ^ hr^

b,
*<<
^<^ rt< <a
* This stanza
is
commented on by Yaska (Nirukta

(viii.
viii.
3) as
an example for Vanaspati.

(x.
He
10;
quotes four others

iii.
17-20) in connexion with Vanaspati as an AprI deity
no.
8.
I; and two stanzas not from the RV.).
28.
But an
'
occasional (prasangajd) praise of
him (Vanaspati),
'
as a sacrificial post ^
and as a
8), is (to
r,
tree,
anoint
(anjanti
iii.
with the whole ^ hymn, They be found) in the third Mandala.

^gfifunyfirt
^TRT hm^r^br^r', ^TR
^W
*
^
fk.
:
hm^^3fkr2r^ ^fflSn
V^ i\
^tflT
b,
^nR%^
iv.
r.
Cp. below,
viii.
lOO.
^ Yaska in his
agnir
(Nirukta
X.
iti
i6) regarding Vanaspati

viii.
iti
comment on RV. idkapunih. But

vanaspatihF
iii.
8. i
merely remarks
in
commenting on RV.
iti
no. lo (Nirukta
sdkapunih.
17)
he observes:
tat ho
yupa
hdtthdkyah, agnir
29.
As
is
to the Svahakrtis
is,
the views of the learned have been

all
various.
It
however, a certain conclusion that

^ is
that
(viz.
which
meant by the term)
simply
(a
form
of) this
Agni ^.
RV.
i.
13.
2-]
BRHADDEVATA
hm^r^fkr^r^'^,
r,
iii.
30
r^r*r^
[86
>*dlM<J<^l^
r.
imî%^'g
r^br^r',
oiHTT^reWnf
c^
Cp.
'
hm\
^S^
omitted in fk.
* Cp. the various explanations of the
term given in Ninikta
viii.
20.
Yaska's remark (Nirukta
viii.
22) after stating the various deities with -which the prayajds
:
and the anuyajds had been
identified
dgneya
;
iti
tu sthitih, bhdktimatram itarat,

is
it is,
however, certain that they represent Agni
everything else
merely an attribute.*
30.
For he
(Jcrti)
:
is
the maker (hartd) of oblations (svdhd)

is
the
making
(eJcaja) ^
of them, (that
is
to say,) here of them.

r.
is
of a single nature
it
he who
is
the source (prasuti) of living beings,

all
the imperishable (source) of

m^r^r^r^r"^,
?fitr
r.
^ W^ ^ ^TfTTT f ff ^?rfWRrR:hbfk, W[ ^rfWH^r.^^fq^:

hbfk,
is
hm^r^bfkr^r^r',
hr^bfkr^r^r"^,
^ ^^T^^r.
many
i.
^TRT
The end
of the varga
here marked by
is
^
is
in
hdm^bfk.
:
* In this etymology krti

is
explained by kartr
while there are

all
svdhds, there
only one maker of them, that
Agni, the source of
beings (cp.
61).
7*
Taunnapat and Naraiiamsa.
Deities of
BV.
i.
14 and
15.
31.
Both the second
(stanza) with
Tanunapat and that which
contains Naraâmsa, are combined as applicable (prayoktavye) in
only three ^ (hymns) which (thus) contain both ^.
mf^
rrTT hd.
r, <trrf|[
hdm^bfk.
hm^r^kr^,
o^ ^
hr^bfkr^r^',
HM^"^
55R#^ fb,
^ ^R^ T^r\ ^R^^

r[ r.
^TJ"
r.
rbfk, iRT*
f,
o^^ m^rbr-'r^
o^^
fk, >?RI
hr^g hm^r^br^ g fk, ^ t\

ii.
r.
* See above,
155, note ^.
* That
is,
Tanunapat and Naras'amsa.
32.
The
(stanza) containing Narasamsa, as well as the second
may who desires strength or who may wish for prosperity.

TT ^rrf
fr,
be (applied in behalf) ^ of those wanting children, (of him)

desires food, as well as (of him)
who
TT ^rr
bk,
^TRTT hr3r^
b,
o^ r. SraiT'fr ^ hm^r^bfkr^r^',
^t^l^
is,
r^br^r^r',
*
cTZTrf^
^:
fk,
^Tf m\ o^ ^ hr^fkr^r^r^ ^ (tT<) Yf^J ?n ^Tf r. JJprfTl^^^rrf^ ^l hm^ ^tt^'^^ ^Tfx? ^:

"^
r.
That
the stanza containing Tanunapat.
* That
is,
apart from their usxwl
sacrificial application as
AprI stanzas.
87]
33.
iii.
36
[-RV.i. 15
The hymn, 'Hither with these' (aibhih: i. 14), which invoking Agni^ is spoken of here as addressed to the All-gods (vaiSvadeva), is recited (Sasyate) among the hymns to the Allgods, because, being composed in the gayatri metre,
it
contains
the characteristic 'AH' (visva)^.
^^^fT%
hm^rb, qrRl%
*
h,
fk.
^î%fW%
iii.
mVfi^r^r', ^^|^f*r^
k,
^
and
^f#f*n^
r.
IJ^
33^^=11. 128"^.
Agni
is
the only god invoked in the vocative in this
hymn ;
but the gods, thrice
with the characteristic visve, are several times mentioned in
it,
as well as several individual

ii.
gods
(in
3 and 10).
Cp. below,
iii.
51.
^ Cp.
iii.
43,
128, 133, 134.
34.
As
to the
of twelve stanzas,
in
it
hymn, 'Indra, drink Soma' and addressed to the Seasons
(i.
,
15), consisting
(the seer) praises
seven deities^ in their respective stanzas, together with the

(rtu).
Season
fq%cf^
hm^r^, fx|%<fW r^r^^ pM^dl*!
bf,
l^N: ^
29.
r-
'=rarr^^l^W:MSS.,
That
is,
the deities of the Rtuyajas
cp.
AB.
ii.
^ Enumerated below, 37, 38.
35. There (the deities) are characterized
in the
plural
and
in the singular, in six stanzas (1-6) 'with
Rtu'
(rtund), in four
with the Rtus
(rtubhih),
then again in two
(11, 12)
'with Rtu'^-.
^cT^Î^: ^r,'inTOi|^ ^b, 'qcrerfgfH: ^fk,x|<n^MJ(H: ^hd.

The end
of the varga
is
here marked by
in
dm^bfk, by ^
in h.
^ This statement is only approximate as regards this

in 1-4
flu in 7
for the
hymn
of the
EV.
(jrtuna
occurs
and
6, while
;
5 contains rtunr; rtubhi^ occurs in 9 and 10 only, and no form of

;
and 8
rtund in il and 12)
but
it is
ii.
an exact description of the twelve Praisas

29. 2-4,
Rtu
offerings; see
TS.
vi. 5.
3;
AB.
and Haug,
vol.
ii,
*^. p. 135, note
8.
Hymn
to the Seasons
BV.
i.
15.
36.
The Rtus
are here incidentally praised with the deities
so
it
is
both in the
the Rtus, and in the

TTc^flîf^
fk,
hymn of summons (praisa) hymn of Grtsamada ^ also.

35,
for offerings to
^-n^^ '^b, ^TTc^J?^ '^ hdm^
36 omitted in r^rS.
RV.
i.
15]
BRHADDEVATA
is,
iii.
zl
p. 336,
[88
^
;
That
RV.
ii.
36
cp.
AB.
v. 9. 6,
Haug,
vol.
ii.
ii,
note
see also Oldenberg,

really constitute
Prolegomena,
p. 193,
on the relation of RV. i. 15 to
36 and 37 (which two
one hymn).
37.
Now
with the
first
(stanza) he (the seer) praised Indra,
the Maruts with the second, Tvastr^ with the third, and Agni with the fourth
A^'^y AXÂ^'A
tn^srr
*
^ m^r'br^ A^^\
^^^^(^ ^
hd,
^^^ ^Tf^l%^ ^ fk,

On
ilfÂrl
cm:
r.
With mukhyaya, compare mukhe

iii.
tu ya, v. I.
Tvastr in the Rtu hymns,
cp. above,
15.
38. with the fifth Sakra (Indra) again, the two gods who dehght in truth (Mitra-Varuna) with the sixth, and with the four* beginning with the seventh (7-10) Agni Dravinodas.
M^4^| hdm^r, ^^^*^\
bfk.
;
* Caturbhi^, agreeing with saptamyadyabhih, clearly used as a feminine

ii.
cp. above,
44.
39.
The
divinity of the formulas of the Bg-veda
is
to be
its
known from
characteristic
(tattvena)
authoritative
statement*
(ddesa),
not
from
mark
(linga)
for it is not possible to

its
know
actually
the divinity of these (stanzas) from
characteristic
mark ^.
^ f%^:
^^hm^rbfk,
hm^rbfk,
g flr^: r^*r.^rrat hbfkr^r^r', VJ^ m\

**
X^TOT
r.
^^RTT: r^S^
iii.
* Op. below,
109.
That
is,
Agni
is
not mentioned by his actual name,

it is
but only by the attributive Dravinodas, which might designate another god (though a well-known epithet of Agni; cp.
i.
106;
ii.
25; but see
iii.
61).
40.
With
the eleventh (he praises) the Nasatyas (A^vins), with

Rathitara, however, says that this
*.
the twelfth this Agni again.
hymn
consists of single separate praises

hdm^fr, H< l <^ Wi bk. C in bfkm^, not
!
T^ÎT^ljrr
T^^l
hrbf,
<(ifl<:
kr^
The end
of
the varga
is
here marked by
in hd.
* la other words that

All-gods
;
it
is
a pfthdkttuti, one of the three kinds of hymns to the
cp. below, 43.
89]
41.
is
iii.
44
[RV.
i.
15
9.
Three kinds of hymns to the All-gods.

in (a
For where,
each deity
hymn) with many deities or two deities, praised singly ^ (ekaikd) or by quaHties arising from
they regard that (hymn) as one containing
dis-
its activities'^,
tributed praise^ (vihhakta-stuti).

JjJ^^
3J%:
f^( hm^Y, ^^^^

RHrh^fd
ff^
^
r,
;
'
bfkr^,
^^^^crrai^ r^r*i^.
fk,
3J%^
h,
lim^rbfk,
#1^ rîî^
f^^TIR^flfl^
R+lTft^sjIdTf
82
;
1^V{fW^jff[
?f^ hdm^,
vii. 8.
iWfW^fTI
<T^ r^r^r^r^(?)
cp. v.r. below,
iii.
f^'^rfW^fÎJ in Nirukta
*
vi.
Cp. bolow,
iii.
82, where ehavat
in the singular
vii. 8,
'
is
used.
* Cp. below,
x. 17. 3 as
69,
on RV.
viii.
29.
Yaska, in Nirukta
gives
RV.
in
an example
of vibhaktistutih (where
Pusan and Agni are praised separately
the singular) as opposed
to a samstava or 'joint-praise.'
42.
Now
the
hymns
is
to the All-gods {vaivadeva) are of three
kinds
that which
provided
(surya-samstava),
{vi^va-lihga),
that which contains
with joint-praise of the Sun the characteristic *A11'

(prthak-stuti).
and that which contains separate praise
f^f^VllfH hm^r, f^f^VT
b,
f^^^;^
% fk.
^V!J4*j|f^ h, ofH.*
dm^bfkr
(cp.
^^tfl*^ in 40 and osjnlff1 in 43).
43.
That which
is
called 'Separate praise' (prthak-stuti) one
should recognize as addressed to

characterized
many
is
divinities;
that which
is
by
All
'
(viha-linga) ^
the one in which (the
gods are praised) with their universal (viha)^ qualities arising from their activities ^.
^vsjcHsjdlfd
b.
hm^bfk,
^^t^t: hmhbfk, ^Rl^: ^:

*
o^ g f^: #: hm^r, f^
r.
^:
f,
o^:
k,
f%f#:
view of
r^rS.
xii.
43'^=iii.
6o^
Yaska
The term vihalihga occurs
in
Nirukta
40, where
states the
Sakapuni that only such hymns are vaisvadeva as contain the

See Roth, Erlauterungen, p. 167.
* Cp. above,
ii.
characteristic
word viê.
134.
Cp.
vi.
69.
44.
praises the Sun, (and) at the

selves,
That which with reference to the All-gods frequently same time praises the gods themthey call a joint-praise of the Sun (surya-samstava).
hm bk,
II.
^f^ rm\ ^^ ^ hdb, (f^^) 5ljf^ ^ ^t ^tl! 1^ ^^ r^r*r.

f,
f,
f^^g^f
k. ^c(T?^tftf(T
RV.
i.
15]
BBHADDEVATA
(the
iii.
45
[90
term * does) not (apply) at the beginning of the hymn to Bhaga^, nor in hymns to Usas, nor in the hymn to Savitr, 'I invoke '^^ (hvaydmi: i. 35), nor in the Stirya (hymn)^,
45.
But
in (regard to) oblation (and) sacrifice
(makha)
r^
51)-
'>^h%H TT
*
Wrirm
^m^ hdmir^bfkr^r^r^
rk.
JTRt
^îrr^
iH'fri^fWT^
Q. in
(cp.
r.
br^ o^t^r%g TT hmlr^ ^t^%g
?T% hdm^r^bfr^, ^[^

That
is,
fk, (if
^) ^N^ TT
The end
of the varga
is
here marked by
hdm^bfk.
vaisvadeva.
vii.
Bhagasya suktddau^bhagasya suhtasyaadau: in the
first
stanza of
41 (the only
hymn
to
Bhaga
it is
in the
RV.) a number of other gods are

first
mentioned, but
it is
not vaihadevi.
In the
stanza of this
hymn
Savitr
is
associated with several other deities, but

first
not vaisvadevt.
This, I
RV.
when
x. 85, to
:
the
stanza of which a similar remark applies.
suppose, means
nor are
stanzas from these
hymns
treated as addressed to the All-gods
applied sacrificially.
10.
How
to ascertain the deity of a
hymn.
are) statements
46. nor, similarly, in
any other formulas (which
(pravdddh)^, or where the word 'associated' (sajosdh) or 'together'

(sajuK) ^
may
be
(used).
r.
TTTT^ hm^^3bfk^2^^ MMI^^

*
That
is,
when names
are
merely mentioned and do not imply an invocation.

it
Which, governing the accompanying name in the instrumental case, put

position.
in a subordinate
47.
But the
old
Lamakayana*
states even that (hymn) to be
addressed to the All-gods, in which
many
(deities) are celebrated
even incidentally (prasangdt),

^rflRn.lim^rfb,^f^r^*r^
^n^^hm^rb, MR<*)(^dH.fk.
H^^l^hm^r, HîJI^bk,
hd,
M^-^l^f.
^xrft#^-
^^TR^'H:
xiii,
^fT^TRI^: m^r,
0*<*I*<*1' bfkr^r^
* See Indische Studien, vol.
p. 426.
48.
The
(in
where
whether praised or not, (but) indicated somethe hymn), the seers adore with formulas. That ^ (deity)
divinity,
{idstra)
one learned in scripture
should take note

(ep. 81").
of.
J^ #t^ ^^
b,
Trfq hmlr%fkr^^ ^T^fl^r

fIRfr
^^
fk,
^cidl^M<rti'#5?i: x^x^x\
?T#5r^^Wt>f=tf^ f^
hm^r,
dr,
f{^
fm h.
91]
^[%fT
m\
^%f7T
iii.
iii.
51

b.
[RV.
i.
15
fk,
^
.
;
^n^rt%<l hm^r^bfkr^r^r"^,
^|^d
tarn is
r.
48"^
is
nearly
identical with
81"
* Op. the next s'loka
also
i.
22.
''
The feminine
used as
if
devatd, not
daivatam preceded.
49.
For the actions
their
agents^, are nevertheless indicated ^
beginning, and in
though not designated by somewhere at the the middle, and at the end, and in individual
(of the gods),
passages (prthaJctvesu).
f,
^T^ ^ b, ?T^ ^^ '^ m\ ?r^ TT^ '^ r. gÎ^l^^ hdr3r^ g^j^ ?r^ ^ Tr% '^ hd, r^ '^ m^\ yVSIJ^^ fk, f^^TTf^ r. î^: hr^r^mifr^ ^^: kr. ^5Rtrf^TfT hbf
"ÎT^ f^ raM)fk,
"m^ g
r,
Wift hd
(no particle).
J^'Qf
^^
r,
<llM^5ilf^
rlr^r.
m\
o^Sa^Mrâir-!
^JMf^SlR
k.
irf^ci:
hmVbfk,
frT^
That
is,
though the names of the gods who perform those actions may not be
(as in
mentioned at the same time

deity of
RV.
viii.
29).
**
That
is,
are connected with the
whom
they are characteristic.
50.
The very
:
action
by the action ^
the Nivid to Savitr^ praises since the cow, the courser, and the ox are
itself in
(called) milker, swift, or carrier ^ (respectively).
b.
ÎN
diqrtuf^r^rf hm^r, ?rIN tfR
^rrf^^W
fk,
^5^ m'^ îHi^îk

^^J^VM'l^ft
fk,
r.
^1%^: ^n^^'Tfrft hm^r^r"^, *lirjfi*<^l^1
fk, '^'^t^^l^'^ b,
^tS^
*
^tlI"P3t^ TT hm^
fj[\( "^J b.
m^),
is
^t^?fT
^ Wf^
^0
in
v. 17. 7.
xxii.
iii.
TT
^t^fT ^^f^"
iii.
The end
of the varga
here marked by
op.
hdm^bfk.
^ Cp. below,
The Nivid
i.
to Savitr is
RV.
i.
24. 3;
"
AB.
78;
see also
7
;
stutis tu
iarmand &c.
In VS.
22
dogdhri dhenur vodhdnadvdn
diuh saptih
quoted below, with a slight variation,
79.
11.
Hymn-owning and
incidental deities.
seer)
Seers of Vaisvadeva hymns.
51.
Inasmuch as (the
to
c,
hymn
Bhaga*
(i.
'
(vii.
41),
praises Agni and others in the Mitra and others in the panegyric
in (the
of the horse
162)^,
and adores Agni

'
hymn)
to the
All-gods
Hither with these

aff^
(aibhih,
r,
i.
14)
W(^
^hb,
rir4j.6j2^
^m\ m^l ^:
f^
3n%
fk.
"^tT^î^fft hmV, o^f^-
m*^^
o^Yg^^^
(f?l)^T^|jy^^fft
b. 1^^%
bfkr,
o^
hd.
RV.
i.
15]
That
is,
BRHADDEVATA
in the first stanza
;
iii.
52
That
is,
[92
in the first stanza.
iii.
see above,
.
iii.
45.
See above,
iii.
33: dgneyam suktam
.vaihadevam ihocyate]
cp. below,
141.
most part employing in his praise (stuvan) other stanzas* at the beginning and end (of a hymn)^, he (the seer) from association (pratiyogdt)^ or on occasion (prasangdt) praises another deity at the same time ^.
52. as to that, they say that, while for the
b, 5?rr
^
;
5^:
is,
f,
5?rr
g^ 5^:
k,
^ ^^r^:
r.
irf^rârrc^m^r^rSr^ niHieit-
arTfthd,
IHfi^lJIKf, Mld^l^lKk,
inîTMH br.
hymn
(vii.
* That
stanzas in other metres than those emploj'ed in the body of the
thus the
tristubh
first
stanza of the
first
hymn
to
Bhaga
41)
(i.
is
composed in
jagatl, the rest in
the
and
last of the
hymn
to Savitr
35),
connexion, are also in jagatT, the rest in tristubh.

V. 171.
mentioned above (45) in this Cp. above, i. 22, and below,
The reading
of
some of the
MSS., prdtaryogdt, 'through association with
the early morning,'

(vii.
may be due
often
to the influence of the first stanza of the
hymn
first
to
Bhaga
last
41),
which begins prdtar agnim, prdtar indram &c.
That
deity.
is,
the
and
stanzas of a
hymn
show
diversity of both
metre and
53.
The deity
* is
to
whom
he addresses statements of an object

as
(arthavdddn)
to be
known
hymn-owning
(sukta-hhdgini)
is
but the one
whom
he praises on occasion (prasangena)

^.
to be
recognized as incidental (nipdtim)
^^ST^^Tt^hrbk, fkm^
^T<t.f, ^[tnT^m^,
^^'ei^T^:
i.
r^r^r^.
fis***
omitted in
* Cp. artham hruvantam in
i.
''
9.
Cp. above,
17, 18.
In four ways * (caturdhd), it may be said (vd), the hymnowning (deity) is mentioned (hhanyate) in that hymn in which a seer who praises all the royal Eishis or (divine) E-ishis^ is
54.
indicated (nirdista)
'^^
3TT!?I^
39T^?q% r^r*r^
îfr^ hm*r,
^g
^ ^ ^ % ^ ^ "^^Hhm^rb,
hdr^
b,
r.
?Tt^hd,
bfk.
"^^ V{^
îVm^r, '^gFT
54*** is f k.
f^
<ifW
b,
Î
g
f,
omitted in m^fk.
-^rf^^
Â^VW.
hdr,
^^^(M
'Plf^
*
m^b,
is,
^^fft^ k.
I suppose, if the term
That
:
vihe occurs
in a line, hemistich, stanza, or a

ii.
hymn
as
a whole
see the
remark on the nature of a Vaisvadeva hymn above,
133.
^ This,
93]
I suppose,
till
is
iii.
56

"
).
[RV.
i.
15
meant
for a paraphrase of visvdn devdn.
This word does not occur

thirty-seven
56,
and may
:
possibly be a corruption (see 56, note

)
The
names (except
Nabhaka
see 56, note
enumerated
in 55"59
^.re
those of the reputed seers of Vaisvain 55-57, seventeen occur in
deva hymns.
the previous
Of the twenty-four masculine names occurring

list
of twenty seers of Vais'vadeva hymns,
ii.
129-131.
The
additional ones
are Vasukarna, Svastyatreya, Nabhaka, Kasyapa, Vamadeva, Madhuchandas, Partha.
55. as Medhatithia, Agastya^,
Brhaduktha^, Manu^, Gaya^,
Rji^van
f,
Vasukarna g, Saryata ^, Gotama ', Lusa J

o^j^gp^hm^r, oaTânjhfkr^r^.
^\mfdf^<, rbfk, of^TÔmid, of^^h.
^f^<>
hm\ fô bfkr. ^îlS^ hdm\ '^ fjcftuf^ fkr, ^^^RT^ b. UII^M*^ r, Î^Tcft hm\ ^4T<fl' fk, iyi4lft b. aftfmt ^: r (=r^*r^;, M\^^\ if ^l hm^bfk,
iTTT^ ^WJ
r^r^r^r'.
I have adopted the reading of r^r*r^ because (i)
^fm
by
itself
could not be right, as that
name
occurs below (58)
(2)
Tfm
name
never occurs elsewhere with

of a seer
;
the patronymic *i|(q*

easily be corrupted to
but only with
q^^HTt
as the
(3)
*nft*ll could
Ht<li, and
this
would almost inevitably lead to the following

to
word becoming
*1|iqt
is in
is
'^m
(the reading
"m seems
is
me
its
a corruption of '5njt)
to
(4)
though
a patronymic of îtiidl there
no reason
add the patronymic
(as there
the case of Agni below, 58), but the fact of
existence would have
made the
in
cor-
ruption of *nfl*ii easy.
The MSS.
"^jfq in
r^r*
have
in
several previous cases been
shown to
i.
have alone preserved the correct form of names in similar enumerations
(^T
126,
15^ The end

in
i.
127,
^qt^ and
is
ii.
129);
the present I regard as another instance.

in
of the varga
i.
here marked by
^ Seer of
i.
^^
hbfk, not in m^.

"
* Seer of
14.
186.
'
Seer of x. 56.
49-52.
* Seer of
viii.
27-30.
Seer of x. 63, 64.

*
Seer of
^
vi.
^ Seer of x. 65, 66.
^ Seer of x. 92.
Seer of
i.
89, 90.
Seer of x. 35, 36.
12.
Seers of Vaiiivadeva
a-,
hymns
(continued).
56. Svastyatreya
Paruchepab, Kaksivatc, the son of Gathin

^,
and the son of Urvasi (Vasistha) Duvasyu&, and the son of Mamata^^ (Dirghatamas),
(Visvamitra)
^,
Nabhaka ^
^rrfî^^t^
r r
.
b,
im^ft^fH
fk,
^rrf^nft^: hdm^, HifÔ^âi :

is
r,
Trf^T^tg:
Trf^T'nqlfT must be the

iii.
correct reading, because there

i,
but only TUÎ'l. (seer of

a dvandva, just as
20.
5),
viii.
no seer named nf^, and the two patronymics would naturally form
70.
Trf'fWn^^
5
:
in
* Seer of v. 50, 51,
^ Seer of
i.
139.
**
Seer of
i.
121, 122.
^ Seer
of of
i.
3.
7-9;
X. 137.
no
entire
hymn
'
to the All-gods is attributed to him.
Seer
;
vii.
34-37, 39, 40, 42, 43.
All the
MSS. and
read nabhakas caiva nirdisto
RV.i. 15]
but Nabhaka (seer of
viii.
BEHADDEVATA
39-42)
is
iii.
57
hymn
is
[94
or stanza to the All-gods
list
not credited with any
on the other hand, Nabhanedistha, who (and not Nabhaka)

(ii.
mentioned in a previous
129-131) as among the seers of Vaisvadeva hymns,

(x. 61, 62).
is
the author of two
hymns
164.
to the
All-gods
This suggests that in nirdisto (peculiar enough in this place) we

* Seer of x. 100.
may have
57.
a corruption of nedistho.
Seer of
i.
Vihavya* the
^,
seer
e,
by name
Vamadeva
Ka^yapa^, and he who is Avatsara^ Madhuchandas f, Partha &, Aditi, daughter
of Daksa ^
t^f^:bmir,f^f^hdfk.
f.^l^^Î^f^k.
^dTf^fd:
b,
Wl^n^^f^hm^r, ^j^R^ft^br^r^r^î^nrgft^ qT^mirbfk,TTRthmV3,tn^r^r*r^ <^^dlf<ffi:hdm\

f,
f|dlf<fd
^dl(<fd:
r,
^qj^cTTf^:
and
(as
r^r*r^
viii.
* Seer of x. 128.
^ Seer of x. 137. 2,
an alternative to Manu) of
29.
Seer of
v. 44.
^ Eajendralala Mitra, reading namayah, has here one of
his marvellous references to the
EV.,
i.
139. 9, where the

is,
word nabhayah
occurs.
'
Seer
of
is,
iv.
55.
Seer of
i.
3. 7-9.
^ That
;
Tanva Partha,
seer of x. 93.
;
^ That
x. 29.
Aditi DaksayanT, alternative seer of x. 72
cp.
SarvanukramanT
Arsanukramani
Juhu*, and the seer Grtsamada^, and those who are the divine Seven Rishis^, Yama^, Agni Tapasa, Kutsa^, Kusidin&,
58.
and
Tritaî;
'^fl^ bfdr, ^fil:
^ ^^: ^
cTTTO:
k,
b,
^^
m\ ^fl
'^^rg
r,
hk.
fk.
wt Tmîm^
%^\ '^:^!^;^fr^ hm^r, ^^ ^ ^^^^ r^r"^, ^^:

b,
^mt
f%^rn?^:
f,
î^ f^
frrWtt^^fB(J
^nft f^^'nraJ
hdr^m^r^r''^.
I have preferred the reading
^(M^lMt(J because (i) the patronymic Tapasa could not be connected with Atri, who is Bhauma (2) Tapasa, as the patronymic of three Eishis (Agni, Gharma, Manyu), would
;
not be used alone to designate one of them without any indication to show which was
meant
(3)
Agni Tapasa
is
the seer of a
list (ii.
hymn
to
the All-gods.
On
the other hand,
Atri, who occurs in the previous From some of the preceding notes
129-131), thus disappears from the present one.
it will
be seen that something may be said in favour

list,
of each of the three
names of the previous

list,
Gathin, NabhSnedistha, Atri, reappearing
in the present longer * Seer of x. 109.

X.
where they are absent in

* Seer of
*
viii.
ii.
my
'
text.
29, 31.
' Seers of x. 137.
* Seer of
14 and part of
i.
x. 10.
Seer of
x. 141.
Seer of
i.
106, 107, alternative seer

i.
of
105.
* Seer of
83.
^ Seer of
x. 1-7, alternative seer of
105.
59. also the four brothers,
(prthah)^, and Vinu
^^
Bandhu and the rest*^ separately and Nejamesa d, and he who is Samvananae
by name.
95]
* Seers of v.
iii.
62

b,
[RV.
i.
15
ÎT^^f^hdm^r, ^5^*d<<^^
24 and
x.
^^di<l^(
fk.
^^^^TT^ m^rbfk,
57-60.
That
is,
in v. 24;
cp.
ArsanukramanT
i.
v. 11,
where their names are enumerated, and they are stated to be ekarcdh,
of one stanza.
e.
each the seer
These statements are repeated in the Sarvanukramanl.

^
The
seer
of X. 184.
The
seer of the khila after x. 184.
The
seer of x. 191.
60. All these
universal
(viSvaih)
have praised (him) in separate hymns with his qualities arising from his (asya) activities ,
(whether those qualities are mentioned) collectively or individually.
^ hm^bfk, ^
60
*
r^r^r^.
.
"^T^
hm^r, 'W^
is
^
134.
fk, '^(^
br^r'.
^t^
hm^r, ^H^f bfk.

That
is,
=43
The end
of the varga
praise
here marked by <Jîn
hdm^bfk.
the seers of Vaisvadeva
hymns
Agni
ii.
in those
hymns with
the attributes
of the All-gods, as in
RV.
i.
14
cp. above,
iii.
33 and
13. 61.
(to be)
Explanation of Dravinodas.
Deities of
SV.
i.
16-18.
(iii.
Now
the Dravinoda,
who has been

call
asserted above
38)
his
the terrestrial Agni, some
TndraS because of
hdm^fk
being the giver of strength and wealth''.
qrf^ dm^rfk,
hdm^r, ^^^rtTfnfr:
* Cp. Nirukta
is
Xrrf^
hb.
Ûn0
t^* br^rS^, >^Tf^:
various readings in 62 and 65).
^T^^Tî
it is
hdm^r, ^TfTT^T^% bfk.
^^rf^rT^J
^ Cp.
(cp.
the
b, cj^cl-H^f^: fk.
viii. a,
where
stated to be Kraustuki's opinion that Dravinodas

see Roth, Erlauterungen, p. 115.
calls
Indra, and where that opinion

ii.
is
refuted;
above,
25,
where
this is stated to
be the reason why Kutsa
Agni Dravinodas.
Agni
is
Dravinoda ^
for
he
is
the giver
(mathyati)
of strength ^
produced by strength, (that by the seers at the sacrifice.
and he
is
is)
rubbed
^fûft^
in bfkr^r^r''
t^ hdm^b, (|fM^ m^m^rf
k.
The
five lines, 62'"*-64, are to
be found
It is
(=B) and m^
only; they are omitted in
hdm^m^r
(r^r^r*r*)=A.
not
till
here (after 350 slokas) that the divergence, as to length, of
from
B
to
begins.
b.
Here the value of m^ iu constituting the text of the passages peculiar

itself.
at once
begins to show
RV.
i.
15-]
BRHADDEVATA
and
in 6i, as the
iii.
63
63 we have the nom.
pi.)
[96
of the
* I take Dravinodah here,
nom.
(in
alternative form dravinoda used for metrical reasons instead of dravinodds (the
nom. of
" Op.
dravinodas), which is otherwise employed here
(i.
106;
iii.
65; ace,
ii.
25).
above,
ii.
25.
Cp. Nirukta
viii.
balena mathyamano jdyate.
call the oblations wealth {dravina)^, because it is from the oblation now the sacrificers (rtvij) are givers produced hence they themselves are wealth-givers of them ^ (oblations)
63.
They
(dravino-da)
^.
rirr
^t%15 m^bfk, jfmr r^r^rl ^^3m;mib, tTcf: ^Îl^rfk.

* Cp.
ii.
ft^ r^r^r', ^f^^

* Cp. Nirukta
b,
f^^^ fk,
2
:
^^ m\
53. i.
25 and Nirukta
viii. I.
viii.
ftvijo 'tra dravinodasa
ucyante haviso datdrah.
"
The
plural of dravinoda occurs in
EV.
i.
Yaska
uses the form dravinodas only.
64.
Or he
'
(Agni)
is
(called)
(connected) with
them
'
(esdm) from (such expressions as)
of the seers
(and)
Dravinodasa because he appears the son ^ or because he was child of strength

' '
produced from the middle (Agni).
^ ^^\ m\^^ ^ ^TfÎjfr^:

-^jtHuii
br (Nirukta
m^fk,
fr^
2:
viii. 2),
"^sift^
b,
fk,
"^Sf^ m^.^^ bfkr^r^r"^, jf^
^fr ^W\
^mft r.^cfr
r^r^r"^,
^^
Agni
m^bfk.
^fWt^:
yatho etad:
m^bkr^rl
agnim dravinodasam ahaiti:
'
* Cp. Nirukta
viii.
rtvijo
Ura dravinoCp. Eoth,
dasah
te
eainam janayanti, rstndm putro adhirdja esa

^.
ity api
nigamo bhavati.
in
Erlauterungen, p. 116, note

is
The words rstndm putrah occur

as
'
VS.
v. 4.
viii.
often addressed in the
EV.
sahaso yaho,^
i.
26. 10 &c.
Cp. Ninikta
balena
mathyamdno
jdyate, tasmdd
is
enam dha sahasas putram, sahasah sunum, sahaso yahum.

used
in
The
expression sahaso yaho
explanation of rstndm putrah, as the priests produce

"
Agni by means
of strength (see above, 62).

viii.
That
is,
he
is
Dravinodasa as derived
:
from Dravinodas j cp. Nirukta

jdyate.
athdpy agnim drdviiiodasam dha
esa punar etasmdj
65. It is this (terrestrial)

;
Agni who
called
*
is
wealth-giver {dravi' :
noda)
Dravinodas it is only in (hymns) addressed to Agni that mention of Dravinodas appears^.

it is
then * that he
is
^fWt^Tf^ hdm^r.
^^^b^^J
r (Nirukta
flir% hr^m, ^^Tf#<T

viii.
r.
Hm^\ ^f^Wt"
^: hdmV^m^
(65)
is
Tnrr^Tff^"
only,
c||^| s^lRjuH^î:).
r^r*r^).
This
s'loka
found in
A MSS.
hdr^r (presumably
The varga would
therefore
97]

s'lokas in
is
iii.
69
[-RV.
i.
18
have only three and a half
them.
As the varga without 65 would have the normal

,
number
lines in
of five slokas,
and 65"
very tautological immediately after 62"
it
is
probably
a later addition.
This sloka follows the Nirukta even more closely than the preceding five
do.
is,
:
*
iti
That
when he
is terrestrial.
Cp. Nirukta
viii.
ayam
evagnir dravinoda
âkapunir
agneyesv eva hi suktesu dravinodasah pravadd bhavanti.
66.
Here
(i.
(the
hymn) which
'
follows that of nine stanzas* to
Indra
to
is
it
16) is addressed to
'
is
The Soma-presser
Indra-Varuna (i. 17). The one next (somdnam i. 1 8) Brahmanaspati

:
praised
1
<H>^t; hm^r,
^^^m^ Wr
7J
r,
b,
^{^^fiWT
r^'.
T!Ri^
TT^trTt
^ hm\
o^
r^r*r^
in
o^^
b, o"^ f!f fk.
f.
^
A
k.
is

of the figure in
here marked by
^^
in
bfm^, not
hdm^m^.
The omission
here,
jast where the varga would have the abnormal
number
of three and a half slokas,
is striking,
especially as the ends of the preceding varga (12)
and of 15 (which contain the normal number)
are indicated (cp. note on 71).

*
The reading
14.
of
gives the pratlka of
i.
16 (a
tvS).
Deities of
first five
RV.
i.
18.
;
Eight names of Frajapati.

in (the next) three (6-8) Sadasas(9)
67. in
the
in
stanzas
pati
and
the last stanza
Narasamsa
Soma-Indra are
incidentally praised {nipdtita)

68. in
the fourth
fifth.
Soma and
Indra,
and Daksina as well
(adhikd), in the
On
world
^
occasion
the relationships (samhandhdh) of sphere and
are proclaimed
by the
fl^
seer.
^f^TJIT
^tÛ!lfV|'*T hdm,
^f^T
r^r*,
bfkr.
^^^^ hdm,
'>Vi[', r.
'^TR^t^^: hmr, ^c*^H<[1:

*
bfk.
That
is,
deities are occasionally
mentioned together because they are related in

celestial.
sphere (sthdna) or world {loka) as either terrestrial, or atmospheric, or
69. Thus (a name) of Prajapati (prdjdpatyam) might be (meant for) Indra on this principle (iti) two names of his ^ are mentioned here. There are six others as well Prajapati is the first of them.
II.
RV.
i.
8-]
BRHADDEVATA
b,
iii.
70
[98
ITrWHRZi hmr, irr^TR^

r,
fl^
Ma^lf*! bfk.
crrf^ g.
fk,
^f^
lIWR^t f k. fT%^ ^rrf^ hdm, 7!^: ^^

cT^f TRlf'T lll^lMcMlt^
69^ reads thus in r'r': ^Trf'T
1(
îfWR^ ^TJ^Snt^
r'^r^.
^ W ^T^
is,
^-Rn^^liinr,
îf^f 4M^KT
TJ^f
bdm,
'^T^t
r,
b,
^rf^JTTf
ÎTTTT
tTR:
/r^k,
* For four of the eight

pati, Vacaspati,
names here stated to belong

list
to Prajapati, viz.
Brahmanas-
Ka, Prajapati, occur in the
of deities belonging to Indra's sphere in
Naighantuka
v. 4.
That
Brahmanaspati in 66, and Sadasaspati in 67.
The remaining names Kama, and Sadasaspati

70.
70"
is
I will next state (B)
Satpati^, Ka, ^^fd*
"wanting in
70*'
,
(hdr r'r*r^) and

it
it
seems almost necessary as a transition
from 69"
to
and without
the varga has only four and a half slokas.
hdm^b,
^BfTrfn: r, ^rfrr fk.
^ni
hm^rb, ^7f
fk.
it is
* Satpati does not occur in the
Naighantuka; in the EV.
predominantly an
epithet of Indra (cp. above, 69).
Six of these names of Prajapati end in pati.
71. Ilaspati, Vacaspati, then Brahmanaspati: the third ^ and the last b (belong) to a hymn ^, as well as the first ^ and the fifth ^
T35^5ft?r^
m\ Tô^tTT h,
f k.
?[^T^Tt7T bk,
iJ^^^fH^
fr,
^v^Hl(7r^ r^
grr^ b, ^fl^ r^ r^ ^jr[^

bfkr^r^r'^, *
**
^"^ hm-^r.
is,
^h1*II% ^
h m^ r, ^tf^^
is
b k, g<?t^'%
cHf^ ^ TTO^
hm^r,
f.
The end
of thevarga
here marked by
^8 in fbdm^ not in m^k.

to
That
is,
Ka.
That
Brahmanaspati, to
The BD. mentions one stanza only (i. 24. i) as addressed whom (or Brhaspati) several hymns are addressed.
to express
; *
Ka.
The
genitive suklasya
must be used vaguely

^ That
belonging to a
is
hymn
or part of a
hymn,' not as the equivalent oi suktabhdj
for
no hymn as a whole
attributed to either
Ka
or Sadasaspati.
is,
Prajapati, to
whom
x. I2i is addressed.
The reading
of A, caturtham,
in the Eg-veda.
must be wrong,
It
as neither a
hymn nor
slip for
a stanza
is
addressed to
Kama
is
was probably caused by a
prathamam, as the ordinal
pre-
ceded by
trttya,
and immediately followed by pancamam.

i.
That
is,
Sadasaspati, to
whom
the three stanzas mentioned above (67), viz.
18. 6-8, are addressed.
15.
Frajapati's
names
(continued).
Deities of B.V.
i.
19.
72. 73.
but under the four other (names) neither a

to (asnute) ^
hymn
nor
a stanza belongs
him.
Now
say that
certain people (ete)^ desirous of a correct view in devotion,

all
the names of
all
the deities (belong) to Prajapati
0.
;
'
99]
iii.
76
[-RV.i. 19
;
With regard
he
is
72.
to
that (others) say, this should not be so
for
traditionally held (smrta) to be (the owner)
of eight (only)
^^y ^*r^ bfkr, *^^
^ ^
m^r^r^r^,
^
T
hd, <T^ bfkr.
îrnZI^hdr3m^m''m^
hr^^^r*r^
^"^ m^m'^m^.
li
^ ^W TRI^r, ^ Tr(!TJ)fk, ^ bfkr, '?B^ hdr^^^r^m^m^m^ This points to 1 T^ TPIPJÎ^ as the

A
^
f
'nf^
"^
original
reading of B, and ^jBJ
laxji ,J'?J^ as that of
(but in the latter case ^'^, not
^, must have been

73.
*
is
read).
^^HTRt m^br, ^TRT

hd.
^ hd, ^TPlt ^k,

B
^TT
(no g).
<1<l^^ bfm^r, TT^Tf
T^
(tatra).
is
hdr3bfkr'^r^ TJ^ m^-.

of
Used
in the sense of bhajate.
The reading
would mean, no hymn or stanza
mentioned with reference to him
^ Ete
(all
MSS.)
is
used demonstratively
&c.'
i.
:
vjrith
reference to the following word, 'these people, viz. those
who
in sense it is
practically
eA:e.
"
Because he
the source of all;
cp. above,
62.
74.
and by these (names) only are

together with the Maruts,
sacrifices
and oblations
to
offered (kalpyante) to him.
Now
^=^
who belong
the middle
sphere, this terrestrial
Agni
3T<
'qr^ hm^r, %^Trei
bfkr^r'^rl
^SW^^ m^rbfkr^^'r'', ^|^%
hd.
*HH^^<*^*ihm^r'r^r*r^ W(^' ^T^lbfkr.

75. is here praised
with the
hymn
of nine stanzas
'
To
this
(prati tyam:
i.
19).
But by reason of the

<^%f h d,
association with the
Maruts
in this
hymn
r,
addressed to Agni and the Maruts,

f,
'Hl^f m^ b k
76.
î^^
>^f r^ r\
^l^xjij l^ h m'
r,
^^T1[7 b f k r^
one,
Yaska^ thinks the middle Agni, and not the terrestrial (is meant). But it can only be this terrestrial (Agni), for
(here) evidently (his) character^ [rupa).
such
is
wsEm %^ m\ jrrom %^ hdr, ?rm
^Tf^^^
varga
is
hm^r,
xnf^J^^^
^M
in
br^r', Hlfv}*^
^ ^
19,
b,
?rsm
f,
r^r^r',
k.
T?Tf^% ^^^
jrm
ft.
The end
of the
here marked by
hdm^m^bfk.
stanza of
i.
* In
commenting on the
?
first
he remarks (Nirukta
x. 36)
ham anyatn
;
madhyamad evam avaksyat

62
),
viii. 94 where I have printed tathdrupam as a possessive compound in agreement with suktam.
;
The
last
pada recurs three times
(v.
87
vi.
Here, however,
it
seems better to take tatha rupam as two words, and explain
* :
for his
(Agni's) character appears here as such.'
RV.i. 19]
16. 77.
BRHADDEVATA
How
in
(a prayer) as
iii.
77
[100
to ascertain the deity of a stanza, &c.
Such
'Thou art invoked to drink '^

of)
is
not
(the
(applicable)
(the
case
the
lightning
(Agni)
so
invocation)
must belong to the designation of the respective

%f?r hm^fk, 33nq% ftcT^ fflj
r^/,
deity
^.
^^ ^^
T
iliflna^ r^r^
r,
d^Hsf ff hm^r,
%^ %aiclf^^ ^^ %3nTf^^ ^TTf hm^r, ^^rfrrf^ ^1^ ^^ hm^r. ^<^ ^c^ fkr^r^rl The whole
fk.
^^% if\^ %rT^ r^^r.%^

"^RI
of
fk.
varga l6 (77-82)
*
in
i.
is
omitted in b.
pitaye ca are intended to represent the actual words of the text
The words huyase

:
19. I
gopithdya pra huyase.

to
That
terrestrial,
is,
we must go by the name of the
deity,
and therefore here take Agni
be
and the Maruts atmospheric.
one to know the divinity ^ of a stanza, of a hemistich, of a verse ? As in the Nivid to Savitr ^ the activity (of the god) is praised by the (statement of his) activity ^,
78.
is
How
UT^
*
fr^r^r"^,
'^fT^^
k,
W^rf hm^r.
is
^ ^^
^
hm^rfk, î<flUjr r^rl

our author to the question,
The doubt
as to
which Agni
meant
(75, 76) brings
how
is
one to be sure of the deity in stanzas or parts of stanzas, as compared with the
deity of a whole
hymn
(above, 53)
This he answers by saying that mention of the activity
(karma) peculiar to a god implies praise of that god.

in 78-80 have already been
Three of the examples of
this
given
mentioned in 50, 51.
RV.
50.
i.
24. 3
Savitr, the disposer of boons, ever helping,
we come
for our share';

iii.
To thee, see AB. v.

'
god
17. 7
:
abhi tva deva savitar
iti
sdvitram.
See above,
'The milking cow, the carrying ox, the swift and as (in the stanzas) May (woman) Mitra be gracious to us {Sam no mitrah i. 90, 9), May Varuna be our protector' (Varunah prdvitd hhuvat i. 23. 6)^,
79. (as
in)
courser, the industrious
'
-,
'
3[tiift
^tgffTTf^T^
r,
hm^f, frf^Ht t>JI^:

fk, <I Û|f*<i|t(
*
[
^
'
"^(1^:
hm^r, f^jvj ! cfT jr^îrr^ngii

r^r*r.UWtfilft^
fk.
^t^: gttwr
^RI^^^
been alluded to
7[^ ^
hm^r^rS^,
r.
This line
is
quoted from VS.
xxii. 22,
the last two words puramdhir yosd being

It has already
changed, owing to the exigency of metre, to puramdhiya.

in
iii.
'
50.
'
That
'
is,
in these
two stanzas Mitra and Varuna are practically praised
as
gracious
and
protector
respectively.
101]
'
iii.
82

Agni
'
[RV.i. 19
:
80. (and)
Hither with these,
(aibhir agne
i.
14. i)*
in such cases (tatra) the deities have to be carefully observed in accordance with the general purport (prdyena) of the hymn.
Connected with words [sabda) containing two or more members

(pada)
^,
there are two deities or
many
deities
^.
* Already referred to
above
(iii.
51) in this connexion.
That
is,
Devata-
dvandas imply the praise of two or more gods.
Dvidaiva-hahudaivatam seemfl to
be an abbreviated compound, for dvidaivata-hahudaivatam.
81.
divinity not associated in praise* (asamstuta)

if
is (to
be
regarded) as though associated in praise
indicated anywhere ^.
is
Where in a formula addressed to two divinities a deity spoken of in the singular (ekavat),
^'^(T^hdr,
m^, f^[^^n
48"
,
rfk.
^r^
81**
^
is
f,
^'*^d*dfik
(op. the v.r. in iii.48).
fl[^^
hd,
f|[^?t
and
possibly an early interpolation, as
it is
almost identical with

line,
as
it is it
unconnected in construction with the preceding or the following
as with
the varga has sis and a half slokas.
* I take the
sam
to be
significant here (which
it
does not seem to be in
iii.
48)
owing to the mention of dual

with a deity
divinities in the preceding line.
That
is, if
association
i.
who is
clearly praised
may
be gathered from the context (cp.

i.
iii.
49 and
is
119).
An
instance of this would be the last stanza of
154,
where Visnu only

is
praised, but
the dual
vam
occurs.
Here
it
may
i.
be gathered that Indra
associated with Visnu, as
the two are invoked together in
155. 1-3.
82. one should

stuti) ^
;
know
that to contain separate praise (vibhakta-
also
is
that in which,
when
there are
^.
many
(divinities),
a deity
(spoken of) singly (a-bahuvat)
In benedictions {dsirvddesu),
in (enumerations
of)
technical
names {samjndsu),
in leading ritual
forms {karma- samsthdsu),
many
deities are in the plural (bahuvat)
where two-membered
(deities
dvipade) are associated in praise

f%T^ h rfk
(cp. V. r. in
iii.
^.
41
Nirukta
vii.
8 has t%*rf^").
cfci;
|jfM^^l^ hm^ r,
^TFW^F^W
r,
^ "^ o^rr^ hm'fT, owrg f hm^fk, ff

n
k.
r'r\
^(W^^^r^^
fk.
Tfrl fW'r'',
k.
hm^r.
^TSTT^
r^r'^rl
hdm\ o^^j^ ÎT^^^ hdr,

BEHADDEVATA
r,
RV.i.2o]
iii.
83
mth
v. 93''^
[102
^^
in
#^[ffl"
tKWt
m^
after 154.
T^
J^^t^
fk.
82"^
is
is
identical
82
is
repeated
The end
of the varga
here marked by
iii.
^^
in
hdm^fk.
* See the definition of vibhakta-stuti above,

parallel to dvidaivate,
41.
^ I take hahusu to be
and abahuvat
to ekavat.
The general meaning of the

deities are
last
two
lines appears to be that
under these conditions many

in this case not vibhakta-stuti.
L
not treated in the
singular,
and therefore
it is
I do not, however, under-
stand the limitations stated in 82

recurs at v. 93.
That
line
may
also be
an early interpolation as
it
17.
Story of the Rblms and Tvastr,
83. In former times* there
of Angiras,
(viz.)
were three sons of Sudhanvan, son Rbhu, Yibhvan, and Vaja^; and they became
pupils of Tvastr.
The reading
of 83"^ in the text
is
that of hm^r, '4||<J*<:IM<c((!
^TT^RI ^rf^T^T^
r.
^ r^r^r^ W^ ^t^^HSR: H^T^^ Wf^TT^^ ^ fk, ^ ^(^<jV<^4-4|<j^^4^lr*il^^ ^ b. ^nrWg hm^r, ^T^^ bfkrl ^^ î^RHLhr^m^bfkr^r^r', % ?^|?:^ ^
The following
story about the
Rbhus making the cup

i.
of Tvastj- into four is related
as an introduction to the
Rbhu hymn
20.
* Cp. Nirukta xi. 16 (on
EV.
i.
no.
4)
rhhur vibhvd vaja
iti
sudhanvana ahgirasasya trayah putra babhuvuh.
84. Tvastr instructed them in eveiy art of which he was a master {tvdstra). The All-gods, who were thoroughly versed in the arts (parinisthita-karman), challenged them *.
*
That
is,
to
show
their skill in the arts they
had acquired.
They then made for all {the gods) vehicles and weapons. They made the nectar-yielding cow the draught of im85.
is
<T
mortality (amrta)
called nectar (sahar)
<l<1^p^ hm^r,
g hdm\
^
B
bfkr.
fk,
dd^^f
after
b,
dd^d^^TT^T^
r.
85**^
comes
89"^ in
r,
^Hrac^
^^Rrtît b.
"^
f,
dd^sld*^^
7[^
r^rl
r),
4J<<|m1 m^r (^TT^* and ^<

bfk.
'^PR^
(nî)
(^:)'^:
m\
85*"*-
89"^ in
Bm^
only.
then for the A^vins a divine car with three seats, and for Indra his two bay steeds also what (they did) through Agni who had been dispatched (to them) by the gods
86. of Brhaspati
;
;
'^.
103]
iii.
89

br,
[RV.
i.
20
^f^T^?:îf^n m\ ^f^TfTîf%n
in\ TyS[J^
*
ff^^
f%rf
f,
p^f^rf
k.
fft
fk.^TJTfl^Tr*
bfkr,
^ft^fl^ô m\
of Tvastr's one, at the
i.
That
is,
the four cups which they
made out
comniand of
the gods
who
sent Agni as their messenger (see
RV.
i6i. 1-3).
he had said One cup (make into four EV. i. 161. 2), and when they had conversed in heaven (with the stanza), 'The eldest said' (iv. 2>3- 5) ^ they fashioned the (four) cups as had been said, gladdened by him ^.
87.
'
When
'
^
is
"5^ M*l^f*<rt{'^
b, T?;^ '^
^\^(H^ f^f^ m\
r.
M^Tf ^
^mt^Tcgrif kr,
f^l'T
V^
b,
^J{o
f,
T^
r,
!J|*nf*{(\(<|?h
f,
m\
^Sjf^-
Wft(?T^
#^
^^
"^fttBT^ f^l^
<Tt|
<f b.
#^
fk.
^5îrr m^fr,
is
end of the varga

omitted).
*
here
^WT K ^^PV[ b. marked by ^^ in m^f,

Bbhu recommends
^
i.
^^ m\
by
in
^"~
The
b (because the sixteenth varga
Where the
eldest
the making of two, the second, of three, and
the youngest, of four.

sacrifice
That
is,
by the promise of making them participate in
with the gods (BY.
161. 2).
18.
Deities of
BV.
i.
20-22.
88.
And
bfk,
b,
Tvastr,
all
and
Savitr, (and) the
god of gods, Prajapati,

^
summoning
the gods, bestowed immortality (on the Bbhus) .

r.
%^
^ ^^^:
<*{^
iv.
m^b,
^^^ kfr. o^PpEI ô m\

'Vedic Mythology,' pp. 132, 133.
<>JTnSI
fk,
oJT??^T^
* Op.
^T^*
r.
RV.
33. 3, 4,
and
see
my
89.
There appears
(in
the RV.) praise of them in the plural

first
(hahuvat) with the
name
of the
and the
last
In the third pressing (savana) a share

(tesdm)^ with those (All-gods) c.
is
prescribed for
them
^w-
w^T^r^t^ bfk, w^pai^ î4irtn<. m\ (^c(rt4^: ^7^: b, ^f^ ^<rr: m^ (cp. Nimkta xi. 16 ^^^rfW^WT:).
r,
:
f,
sr^^w^:
r,
That
is,
these three deities are mentioned either as rbhavah or vajdh, but not in
cp.
the plural form of Vibhvan;
Nirukta
xi.
16:
tesam prathamottamdbhyam bahuvan

p.
nigamd bhavanti, na madhyamena.
Roth, in his Erlauterungen,

:
148, seems to have
mistaken the force of hahuvat when he translates
es gibt viele Textstellen,
wo der
erste
RV.
und
i.
20-]
BRHADDEVATA
genannt sind, nicht so der
iii.
90
Yaska goes on to say
:
[104
*
letzte derselben
mittlere.'
thus
there are
nena) of
many {bahuni) hymns in the ten books (of the RV.) with the plural {hahuvacaRbhu and praise in connexion {samstava) with the cup (cawiasa).' The remark
made
triad
is
'
in
is
my
'
Vedic Mythology
'
that
'
the plural of each of their names
may
iii.
designate the
somewhat misleading, as the plural

^ Cp.
of the forms vibhu or vibhu only, not vibhvan,
used.
RV.
i.
20. 8
abhajanta hhdgam devesu yajniyam; also

;
AB.
30 regarding
their share in the evening libation

1.
see
Sayana on RV.
i.
20. 8
*
;
Vedic Mythology,' p. 132,

devdn) in
l6.
*'
The word
(Ss**)
taih
would
refer to sarvan devdn
(= viivdn
(88"),
but to visvesam
in A, as 85" -89**
are omitted in the latter.
90.
And
^
Indra drank
this
Soma with them^

(beginning)
*
(the
'
pressing.
Now
and
hymn
This
{ay am
Rbhus) at that i. 20), which

:
follows
consists of eight stanzas,
is
their praise.
^R%
*
^
is,
m^fkr,
^R%: ^f hd.
^ ^^
W^
f,
hm^bfk,
r^r*r^ ^^TT^^bfkr.
^(^ hr^m^br'^r^
last
^W^ k,
(i,
^^
i,^*^
r.
r.
^^Î^^^hr^m^
That
which follows the one
mentioned
19) in 75 {suhtena navakena
'
prati
tyam^).
'Here' [iha: i. 21) the two gods Indra- Agni are The beginning of the third ^ (hymn praises) the Asvins and then the next four (stanzas) The golden-handed (hiranyapdnim: i. 22. 5-8) are addressed to Savitr.
91. (In)
praised.
'
of^Tf%'ft hm^r,
ofîf%^
fkbr^rl
^rrf^^^^fr^rgrt^mtrrTT: hm^'.
br,
^rrf^^^fi^>jx2i^
^tr:t: r^r^
^nrt^^ fTi^^-ngcr ^tttt:
MtH^f^refcp.
^Jtq^
sisya.
^^rnrrJ
f k.
The Sarvanukramanl has both ^Tf^Î and ^cl^: j
Sadguru-
That
i.
is, i.
22, the third
hymn mentioned
after the digression
(iii.
78-89), the
first
being
20.
92. One* (9) is (addressed) to Agni, but two (10, 11) to the Goddesses in the twelfth (stanza) the wives of the gods, IndranI and VarunanI and Agnayl, are praised separately.
;
Tl^rr^'t
g ^fNt
that
is,
hdn,\ Tj^rr^f
f k.
g ^^tit
There
is
r,
Ti^rr^*^ '^
|^Tf r'r',
:
T[fiT^1;
^<fl<tl b,
TJ^rT% ^q^q|it
this
this
marginal note in h
mantra-lihga-
viruddham
etat,
statement contradicts the evidence of the
text.
.
The order
of the words so as to give the correct sense should be ^Rm?[
^^H*ieHl
bd
The Sarvanu-
kramanl has -^Sn^^lj
^^^?n^^.l[T^t b, ?(T^ fk, l^^l^
m^ r.^^PTT^
105]
r'^r^r',
iii.
95
[-RV.
i.
23
initial
^ ^n^^ hdr, TJiql^ m\ <4N|4) fk, ^T^TRT b (the last four contract the vowel with the ^ at the end of the preceding pada). ^ ^^^ hm^r, cTTt ^^^
br^r^r'.
*
^The end of the varga
is
here marked by ^'C in bf, not in
hm^m^m^dk.
We
have to choose here between an actual mistake in the text (which ought to
Btate that 9, 10 are addressed to Agni,
and 11
to the Goddesses)
and a misleading trans-
position of the words from their natural order on account of the metre.
As
a similar
case has already occurred in
ii.
13", the latter is
perhaps the more probable assumption.
19.
BV.
i.
22
(contiuned).
BV.
i.
23
Fnsau Aghrni.
93.
And two
'
(stanzas, 13, 14, praise)

:
Heaven and Earth; the

:
stanza
Earth.
Soft
'
{syona
(stanza)
1
*
5)
should be held to be addressed to

'
The
From thence
(atah
16)
is
(addressed)
optionally (vd) to the gods;
the rest of the
hymn
(17-21)^
is
addressed to Visnu.
\^
^^t^hdr, lift
^tfrf^r. ^[^^ hrbfk,

*
xnf^H^ ^fTT
^cfr
1j b, J(f\
f.
^Y%(^
h,
trr
^^
is
hfr^
^^ WW{:
^1|^^ m\ ^Y%f?q
b,
f,
^^ ^Tf^^
r.
^c^MI TRT
for the
^1%r[;b,
r'r^r^.
Owing
to the vd, 16 is also optionally addressed to Visnu.
94.
To Vayu
(belongs)
'Mighty' (tivrdh:
a couplet
(2,
i.
23. i)
two, Indra-Vayu, there
3)
after that there is
Mitra-Varuna by the Maruts (7-9)

a
triplet to
?[Trt hr^r^r*,
(4-6), also (one) for
Indra accompanied
eTWt bfr^-^ XI^ hdr,
XfJ^l
bfk.
r^r^r"',
t^|^ hbfk,
95. (then) a triplet for the All-gods (10-12)

for
and a
triplet
Pusan Aghrni (13-15). (He is thus named,) for there

:
is
attached
{d-saJcta)
to his car
a ghrni
a skin
full
of curds
(fq-:
fqt r^r^rV^^ frft hbfk. W^TTJ^ ^t r. ^ hm^3 "^([^li^ b, ^ÎWt m^fr, -^n^Wt k.
<^
fk,
^^
?:^
b,
ftf^
T%
r,
^
I
Ûie^fTT '^ bfkr^, ^l ^fUiP^'l
f,
^:
r,
5^:
"^ r^rl
^^HH b.
ipf
The
four lines 95*"*
to 97"
are wanting in A.
* Aghrni is explained
by Yaska, Nirukta
v. 9,
simply as agata-hrni, the meaning of
hrni not being stated.

II.
RV.
i.
23-]
BRHADDEVATA
he
is
iii.
96
is
[106
96. Therefore (tat)
praised as A-ghrni; hence he
lauded
is
{ribhyate)
by
singers
{k'lri)^.
For as their skin
{drti)
full
of mead, the suppliant (arthin) also approaches the Asvins (in the
same way)^.
W^^tn^
ftl^
êht:
fK^ fr^b, if^fx^ fx^ ^ ^ft^ ftl^ m^fkr^, r.-^ ^: b.ffH^ "ft7rR:fni\ jî^h, f^fîikv^^mfn
m\
îtft'Tt
r,
f k,
^^g;b, ^^ft!^ r. fT^: m\ <Tt^^: fkb, cI^cT: r.^^Jft

k,
r.
fTtTt
fk,
^
b,
r,
m}, îmfTr fkr^,
W^Tf^r
'^^1171
r.
* Eiri, being a Vedic
word otherwise found exclusively

It is
in the RV., has been corrupted

iii.
in
all
the
MSS. but m^.
one of the stotrndmdni in Naighantuka

;
i6.
The verb
Cp.
is also
otherwise limited to Vedic texts

iii.
cp.
RV.
vii.
is,
76. 7
usd ribhyate vasisthaih.
Geldner, Vedische Studien,

filled
p. 176.
^ That
Pusan, having a skin {ghrni
= drti)
with curds on his car,
is
prayed to as the As'vins are who have a skin
(drti) filled
with
mead on
97.
their car.
The skin
itself
appears in (the passage)
'
Refresh the
track with mead'^- (a vartanim
madhund
iv. 45,
3'').
Seven and a half

the Waters (16-23"^)
(23*"^,
;
(stanzas) are to be
known
as (belonging) to
the last in addition to the (preceding) half

its deity.
24) has
Agni as
^ ^f^
by ^Q.
in hd, *
in
bfr,
m ^^' W ^îfY k.^ft^

ra\
i
m^fkr, J'^fK^
b.ÛrV^Tassumed
^)
gn** bfkr^r^, '^HiivtlWr hr^
(^^n^Zn^T SarvanukramanT).
and
e in
I have here
(''P*
a corruption by the transposition of
'^nf^^
former reading seems to make no possible sense.
for '^kTX!^
^) ô*
is
*s the
The end
of the varga
here marked
hdm^bfk.
The numbering
is
thus resumed after the omission of
^^
and
^C
where these three vargas (17-19) have an aggregate of nine slokas

That
is,
only.
in the fourth pada of x. 45. 3
drtim vahethe
madhumantam ahina.
20. 98.
Deities of
BV.
i.
24-30.
i.
But
is
(in)
'Of
(stanza)
addressed to
whom now' (kasya nunam: 24) the first Ka (i), there is (then) a stanza addressed
:
Agni (2), a triplet (next) to Savitr (3-5), 'Bestowed by the gods (bhagorhhaktasya 5), being optionally {vd) addressed to Bhaga.
to
'
What
{yac
cit
:
follows (6-15), as well as (the next

i.
hymn) 'Whatever'
25), is
addressed to Varuna.
107]
iii.
102
[-RV.i.30
^^ fk.xit tf ^grw hmh^ TTt ^rfww

99.
'
b,
-qt
f^
:
fk, xn:
^f^t^
r.
Do
thou put on ' {vasisvd hi

;
i.
26) are
two (hymns)
addressed to Agni (26, 27) but the stanza 'Thou that knowest lauds' (jardbodha: i. 27. 10) Is to be recognized as (belonging)
to the Middle Agni; the last (stanza) 'Obeisance' (namah:
1
i.
27.
3) is
addressed to the All-gods.

A,
%"g^^TWT 'w:
100.
%^^^:
b,
^^^^rî^tr:
f,
^g^^rmtriin r.
:
are (in) praise of Indra
The following four (stanzas), 'Where' (yatra I. 28. 1-4), and the Mortar, (so) think Yaska* and
(alone). lim\
Katthakya, but Bhagurl (thinks) of Indra

^%f7f
^rat:
r,
fkr^'^, ^f^(fH h,
^%7f\
hm\ ^TT^^ i.
^^^^^
^^t^The
^^t^T5(ô
is
bfkr'^r'.
* There
no statement as to the deity of these four stanzas in the Nirukta.

it
Sar\anukramani follows Bhaguri, as
makes no statement about these four stanzas (which
means that Indra
is
the deity
asya suktasyaanadesa indro devata, Sadgurusisya).
101. 'If Indeed' {yac cid dhi:

praise) of the
i.
28. 5)* are

(7,
two (stanzas
In
Mortar
(5, 6),
the two
following
8) are (in praise)
of the Pestle also^;
the last (stanza) lauds the skin used In
pressing (adhisavaniya) or Soma*'.

"e|4lfyi(|I!ft^
^ hdr
(Sadgurusisya, Sayana),
^TtVlMcJuTl^ (TT
?) r^,
*!yryM(at
b,
1[ T<4*lijf^Mc(aJ fk.
^^
3?> f.
:
^^-
TPÎT Mli^fi? hm^r
(Sadgurusisya, Sayana),
^*nmttll TI^^rfTI bk, ih*<mcMT

*
Yaska quotes
it.
this stanza (Nirukta ix. 21) as
an example for Ulukhala, but without

in h, tu
commenting on
ca
:
According to a marginal note
has here the sense of
ius cdrthe
tena colukhala-samuccayah
(7, 8)
mantra-lihga-samvaddt.
"
The Sarvanukramanl
is
has yac cid dhy aulukhahjau, pare
mausalyau ca.
There
no reference to
is
Soma
lauded
in the
:
Sarvanukramanl, where Prajapati Hariscandra or the skin

<vd.
stated to be
prajdpater hariscandrasyq^ntya carmapraâmsd
This
is
based on the com:
bined statements of the Brhaddevata (omitting Soma) and the DevatanukramanT
see
Sadgurusisya (on
i.
28),
who remarks
is
that the praise of
Soma
in this
stanza
i.
is
implied
by AB.
vii.
17. i.
loi*
quoted by both Sadgurusisya and Sayana on EV.
28.
102.
'
What
though,
True One
'
{ijac
cid dhi satya

(I.
i.
29)
is
addressed to Indra as well as the following
30).
After the
; :
RV.i.3o-]
triplet 'Hither,
BRHADDEVATA
O
Af^vins' {dsvind^:
iii.
103
[108
i.
'
30. 17-19), addressed to
the A^vins, the next (uttara) triplet

20-22), addressed to
Who
of thee
'
(Jcas
te
Dawn,
is
the last
(triplet).
r,
^^0 MSS. and r.=qTt%^ ^"^Tt^ m\ ^^jf^Vrpn<l
Wt^TT ^T^ h f kb,
W^ ^M^tl,!".
(i(t$n*
The SarvanukramanI has the form

is
^^^
here:
tf^
^^fT'^Tf^'ft-
here marked by
^0
in
m^bfk.
* Confusion has been caused in the readings of the
MSS. owing
to the pratTka of
the triplet being

asvina.
aahinau and the
triplet
is
being described as
addressed to the As'vins,*
The
exact pratlka dsvinau

it is
here represented by advind, which I have preferred
to read before tfcdt, as

ablative.
better that uttarah should be immediately preceded
by
its
21.
Deities of ItV.
i.
31-40.
' '
:
103. Being praised (with the stanza)

16),
For ever (Sasvat he (Indra)^ rejoiced in mind gave to Sunahsepa (the
i.
30.
seer)
celestial car all
made
of gold.
^hdr,
^ôbfk.
hymn
according to 102.
* Indra being the deity of the
104.
dressed to Agni
'
Then 'Of Indra' (indrasya:

'
The (hymn) which (begins) 'Thou' (tvam: i. 31) is adand (then come) two (32, 33) addressed to Indra. Even thrice (tris cid i. 34) is addressed to the Asvins
;
:
(of Indra) without i. 32) lauds the action (any) statement of an object^ (artha-vada),
hr^fkr^r^r', ^TrTllb,
1^^ hrb.
* That
^ >5^ ^
m\
is,
fW^r."^
i.
'^ br, If Tlff|;'l( b,
ij^
b.
^ f. '^
^^TT^ fk. o^^t?f

32
is
hr,
>^^ff^
>^^
^ fk.
the whole of
EV.
concerned with the myth of Indra's conflict with

Artha-vada, meaning
'
Vftra, containing no prayers addressed to the god.
expression of
a want,' has already occurred above (53)
yasydm (devataydm) vadaty artha-vddan.
105. (In)
'
I invoke
the next
to Savitr.
(i^) is
(hvaydmi i. 35) one verse (1") addressed to Mitra-Varuna, the third

' :
is
to Agni,
is (in)
(1*=)
praise of Night, (while) the (whole)
hymn
is
stated to be addressed
109]
iu.
109

^pft
h,
[-RV.i.43
fk.
m^r^
^^
r,
xn^
I
qr^
^^ m\
trr^
^%
b,
trr^
^-r
^^
TT^
^T 5?ft^:
Tf
fif
Frf%^rR:hr,
^Tf^
flJ bfk.
106. These five

after he
hymns (31-35)^ the
sage, the son of Angiras^,
had seen them, sang, on gaining the position of Hiranyastupa and eternal friendship with Indra.
M^dlT^ hdm\ q%?rrf7T
bfkr.
f^ hm^r^bfki^r^r', J^
Loc.
cit.:
r.
TH^
hr,
UTF:
bfkr^
* Cp.
Arsanukramani
i.
ii.
angirasah sutah.
i. the three 36) is addressed to Agni following this (beginning) 'Sporting' (krllam: i. (37-39) 37) are to the Maruts ^. Stand up (ut tistha i. 40) is addressed to
107. 'Forth' (pra:
Brahmanaspati.
'Whom
f,
they protect' (yarn raJcsanti:
i.
41)
is
(composed of) three triplets

*nnft hrb,
Jl^
h
.
<cf
k.
W\d5 hclm\
^^ ^Wt
r,
fk,
^fN
r^
^F^ b.
^^
^ftlB
B,
^^^^
m^ r
I have preferred the former reading because the Sarvanu-
kramani has ^tria

in
^TfRT^ÎW^.
The end
of the varga
is
here marked by
hm^fk, by ^^
"
in b.
The
correction of
marutam to marutam
is
.
rendered necessary by the sense and the

.
construction.
The SarvanukramanI has krllam

is
marutam
'
hi,
that
is,
'
kr'ilam
(i.
37), as
well as the two following,

'three').
addressed to the Maruts
{hi
by the paribhasa meaning
22.
Deities of B,V.
i.
41-17.
1-3, and the third, 7-9, being addressed) to Varuna, Aryaman, and Mitra, (while) the middle one (4-6) has the Adityas for its divinities. Shorten, Pusan {sam pusan i. 42) is addressed to Pusan. (Then come) six (stanzas) addressed to Rudra (i. 43. 1-6), the third, however, not exclusively.
108. (the
first,
'
'
f,
ifNI
4 'fh^ Îf^^ b-
109. There is here (i. 43. 3) praise (of Rudra) along with Mitra, Varuna, and the All-gods. B It has already been said before^ by the seer^ that without an authoritative statement (ddesa) the divinity
RV.
i.
43-]
BRHADDEVATA
iii.
no
^J^R:
r.
[110
^^%TR hm^r, ^Ûlfl^ B.^^fÎ hfk, ^^^: b,
^lW?|t^T bfk. ^4*4l|^f r, ^^rrrîrr ft, ^firr^ b.
^W'Rtîrr
r,
The
five lines 109*'*-
are wanting in
* In
iii.
A; m^
has them as well as B.

. . .
39
adesdd daivatam jfleyam
na idkyam lingato
jMtum.
That
is,
by S'aunaka, the reputed author of the present work.
This way of referring to the
author of the previous passage as different from that of the present one, certainly gives
the latter the appearance of being a later addition.
110. cannot be
known from
it
:
its
characteristic
is
mark
.
(lihga)
yet in some places (kvacit)
(the deity)
stated
(thus) in
Agni' {tvam agne i. 45. i) the Adityas, Yasus, Eudras are praised at the same time ^ (with Agni).
'Thou,
^m: fkb,
* This
^
is
'^
^^',
r.
seems to mean, that even though there may be no authority for

occasionally
all
it,
a state-
ment
as to the deity
made
in this
i.
work from the occurrence of the name

;
(Ungat).
^ These
names
occur in
45. i
but the SarvanukramanI says nothing
about them.
B
45).
111. (Then come) three (stanzas) addressed to

:
Soma
(i.
43. 7-9).
(44,
'O Agni' (agne
i.
44.
i)
are
two (hymns) addressed
to
Agni
With a Pragatha couplet* the Asvins are (here)^ praised with Dawn who bears her characteristic mark (linga-hhdj)^. Here is Soma, bounteous ones (ayam somah suddnavah 45.
' '
:
i.
frr^: 1Û\\ bm^, t?T^:
^*^^ fk, g^:

b,
^lizft
r.
The SarvanukramanI has gÎ

would naturally have been
tn*<n. tut gi^;, being

substituted for fll^:.
in accordance with its phraseology,
"ÎT^^
^ ^l^
IRT^ f%^
*
i.
b,
ITPTTf^f^
^ f%^
b.
r,
^^
m^fk.
HJ||l1lPS|l1" ^cft"
fk,
HRl'illfd*^
^ f^
**
^ m^
r,
f^JHWr m^fkr,
That
I,
is,
f^Tf^TT^
a couplet consisting of a brhati and a satobrhatT.
That
is,
in
44.
cp.
SarvanukramanI: ddyo dvrco ^ svy-usasdm

(as well as the
nil
ca.
That
is,
she
is
men-
tioned by
necessary,
name
and
Asvins and Agni).
As
his pratlka seems to be
in
looks as
tisrah
if it
had been known to the author of the SarvanukramanI

^),
(see critical note
on
and note
the sloka
is
probably genuine.
112. is a hemistich which has the gods for two following (hymns, beginning) 'She here'
its deities*.
{eso'.
i.
The
are
46. i)
addressed to the Asvins (46, 47).
Ill]
iii.
114

is
:
[-RV.i.51
Yaska ^ thinks the Sun (dditya)

'
praised at the same time in

i.
(the stanza)
112*"^ is
is
With
in
oblation
and
'
(havisd
r,
46. 4).
wanting
m\
VJ^
i.
<H*$ri b,
j
WT fk. The end of the varga

in m^,
here marked by
^^
in bfk, after the next line (113
not at
all in
hd.
;
* Cp. Sayana, Introduction to
45
aj/am
soma
ity
ardharco devadevatyah
v. 24,
Sar-
vanukraman!
ardharco 'ntyo daivah.
In Nirukta
where adityah occurs in
the explanation of
EV.
i.
46.
4,
23.
BV.
i.
48-60. Story of Savya.

i.
The
S'atarcins.
two (hymns) addressed to Dawn (48, 49) then Upward him (ud u tyam i. 50) (in) Wherewith (yena i. 50. 6) Varuna * is addressed to Surya the last triplet connected with Heaven (dyuhhakti) is praised
113. 'Together with' (saha:
;
48. i) are
'
'
(50. 11-13)
is
destructive of disease (rogaghna)^.

bfkr.
in the
^^% hdm\ ^nfr^

*
IS^:
bfk, ^*T|Hibm^r.
this stanza
;
There
i.
is
no statement
Sarvauukramanl about the deity of

:
cp.
Sayana on
50. 6.
Cp. Sarvanuki-amanl
antyas trco rogaghna upanisat.
114.
With
the
first
i.
two
(stanzas) in the last triplet (beginning)
'Rising' {udyan:
50. 11, 12) there is driving

is
away
of disease^,
while in a hemistich ^ (of the last stanza) there
hostility to foes ^.
Among
{aindra).
the Satarcins
is
Savya ^ who
is
a form
of Indra
OÎIM^lfd^
b,
franM^ldc|^r\
ftTR^
r^,
OÎM-JpTlî
m\ ft^fm^f^^
g) f^M|M'^ r^
f,
f,
'^:
fW^^f%lh, ft'fm^ r. f^^(^ r, f^^^ hm^bfk, (^hH ^3i: hdr, "^ ^r^ m\ "^FSm r', T!f^ ^rq b, ^ T^^
* Op. Sayana's introduction to the triplet
s'loka
i.
ÎTt ^r^
k.
50. 11-13,
where he quotes the following
from Saunaka
The second hemistich according to Egvidhana

iti
i.
19. 4
uttamas tasya cardharco dvisaddvesa

ca.
smrtah
several
MSS.
Miiller.
of the
Sarvanukramani add antyo 'rdharcah satrughna^
The BD. takes no
notice of the khila which comes after

It
is
RV.
i.
50,
and
is
printed by
first
Aufrecht and
Max
:
the
first in
the Kashmir collection, but the
pada
there is different
sam
ait
tisyordhvamahasa (ddityena sahiyasd &c.).
Savya being
seven
the seer of the group of seven

are
still
hymns
i.
51-57 (see ArsanukramanT

only.
i.
13), these
hymns
is
now
alluded to here in this
way
The
allusion to the deity of these
hymns
more remote
in Savya's attribute aindra.
; '
RV.i.5i-]
115.
BEHADDEVATA
sage Angiras
iii.
115
for a
[112
Of the
who wished
,
son like Indra,
the Bolt-bearer himself became the son
having assumed the form
of Savya in consequence of the seer's asceticism.

?;i^^
^^^
hm\ X^lW^ h, TW^ fk, T^^ r.^^^ hm\ ^ b. aj^^"^'^ A, ^"^ m\ 3J^^ ^^^ fk.
r,
:
^^
r,
^^raÎ
fk,
* Cp. Sarvanukramani
angira indratulyam putram ichann abhyadhyayat: savya itindra
evasya putro ^jayata.
116.
Now
;
the seers in the
first
Satarcins
in the last, as seers of short
book are to be known as hymns and of long hymns
in the middle ones, as
middlemen (madhyama) ^.
m-^,
^[^[^WTfT^WT
Sarvanukramani, v.r.
^p^
hrbfk, Sarvanukramani, ^S^^HlT ^T^T^TffT

hr, Sarvanukramani,
ArsanukramanI,
^% ^^ fk.
b,
4^b^f|[: hra^rbfk,
ArsanukramanI, ^rnZJiTTJ Sarvanukramani, AGS.
iii.
4. 2
(^dN^
^TTWrTJ
'^T"
fWT
JTiTfirr:).
" Cp.
Sarvanukramani, Introduction
ii.
2 2
(^frf^ "^n% *{U^%\S^ '^j^^liH^Tj
^ff(\ TU]Y)^
irnznnO
ArsanukramanI
i.
ii.
x. i
cp.
BD.,
vol.
i,
p.
146
see
Roth, Zur Litteratur, p. 26.
117.
'Now
i.
indeed' (nu cit:

;
i.
58),
containing nine stanzas,

'
is
addressed to Jatavedas
while the
hymn which (begins) Branches

;
{vaydh
59)
is
:
addressed to Vaisvanara
i.
the following one,
'Bearer' {yahnim
60), is addressed to Agni.

b, il
\ f^^ hdm^r, if 1%^ g

fkr^rS^
varga
is
''^SS^fr^
cTri:
^'T'dr.
f^ g
f,
T f%^ f k. c<f^4J
in
117*"^
and 118"^ are wanting
hd,
lî(4JTliH, m^b
The end of the
here marked by
^^
in bfk, after the next line in m^.
24.
BV.
i.
61-73.
Eleven KhUas.
BV.
i.
74-89.
(61-63), 'To him' (asmai: i. 61), adFor the manly host (vrsne sardhdya i. 64) is addressed to the Maruts 'With a cow' {paSvd: i. 65) is (the first of) nine hymns (65-73) addressed to Agni; 'Ever indeed of you' {Sasvad dhi vdm)
118.
Then (come) three

;
'
dressed to Indra
'
^^y*^^ Tm^Yftr
^fff?I hm^r,
m^r,
f.
"^^row
^^
bk,
b,
ir^^TTf^ g
'JHjf^f^ g
^ %}\i\U g
*^^%w t:^
r'^r'.
fk. ii^rtt
113]
viii.
iii.
121
[-RV.
i.
85
119. are ten addressed to the Asvins^; (the
(imdni:
59)^
is (in)
(other deities) belong to
hymn) 'These' But whatever praise of Indra-Varuna. the Sauparna hymns ^ are praised inciMldl o
hd,
dentally (nipdtastutisu).
iyi\pH^[^W[^^^
f^rf?!:
rfk,
âi f^ 'i
l
l'Tl il
înf%TRTRt(ft m\
viii.
mS
<Tf^^T^^<U
fÎ
fkb
(cp.
Sarvannkramanl on
59: "^"Rîqûj+i).
Instead of this line r^r' read:
fhq^'iir^ hbfk,
gq^^^m^
fîmm
The
u,
TU: ^Tf^hr^bfr^r', ^^Hdlf^

frr'.
k,
îf^
J.
f^fT
*
hr, f^xncrr b,
fsnrmr:
Here we have a
collection
of eleven Khila hymns, ten addressed to the As'vins,
and one to Indra-Varuna.

latter
is
text of the former is
known
RV.
in
one MS. only, but the

59), the seer of which,
identical with the eleventh Valakhilya

is
hymn
of the
(viii.
according to the Sarvanukraraanl,

is
Supnrna and the deity Indra-Varuna.

the eleven purifying Sauparna
This collection
spoken of in the Rgvidhana
i.
20. 3 as
hymns ' {sauparnani

viz.
pavitrani suktdny ekddaia).
Of the
ten As'vin
hymns we know
only the pratikas of two,
iaivad dhi vdm (the

iii.
first)
and of one
viii.
of the others, pra dhdrd yantu

;
madhuno gkrtasya (AGS.

In the Kashmir
12. 14
and Sayana on AB.

first
10. 4)
cp.
Meyer, Rgvidhana,
p. xxiv.
MS., the
has fourteen stanzas, the
first line
being sasvan ndsatyd yuvayor mahitvam.
The second has seven stanzas, and begins with the line pra dhdrayantu madhuno ghrtasya. The eleventh hymn of the collection {imdni}, addressed to Indra-Varuna (referred to as sauparna in AB. vi. 25. 7), is passed over below, vi. 86 (see note on that passage). Cp. on
the sauparna khilas, Oldenberg, Prolegomena, p. 508.
**
I supply devatdh here,
and
take the meaning to be:
whatever
deities,
except the Aivins and Indra-Varuna, aro

(nipdtini,
mentioned
fghhdj).
in these eleven
Sauparna hymns are only incidental
not suktabhdj or
Sauparneya seems to be a derivative of savparna.
120.
:
The following
yantah i. 74. i), golden locks, of air' (hiranyakeSo rajasah to the middle Agni.
ÎRTf^
(74-79), Going forth (upapraare addressed to Agni ; but the triplet With
six
* '
*
hymns
i.
79. 1-3) is (addressed)
r,
fWRn hm' b,
'
^WT^"RT
:
f k.
121.
Now Thus
*
{itthd
i.
80. i) are five (80-84) addressed to
'Whatever' (yam: i. 80. 16) Dadhyanc, Manu, and Atharvan are incidentally mentioned \ Then They
Indra
;
in the (stanza)
'
who
II.
forth
'
(pra ye:
i.
85. i) are addressed to the Maruts,
: '
RV.i.85-]
BEHADDEVATA
^cfrSifd b,
<Tci:
iii.
122
r.f^trrf^m:
[114
bfkr, f^nnf?R:
j^^ hd,
hm\
T{
?:^f7T fkr^r^r^ T^ffi
hrf, IT ^tTcT: k,
xii.
<Tfi: b,
M^tijci:
:
m^
. .
* This follows Nirukta
33, 34 (on
i.
80. 16)
dadhyah
atharvd
manuh
tesam nipato bhavaty aindryam
rci.
122. being four (85-88). 'To us' (a nah: i. 89. i) are two (hymns) to the All-gods (89, 90) two ^ (stanzas here) are regarded as (in) praise of the gods (in general), both To us, the auspicious (a no hhadrdh: i. 89. i), 'Of the gods' {devdndm: i. 89. 2), and again What is auspicious {hhadram i. 89. 8) up to {ydvat) A hundred' {satam i. 89. 9)^.
;
'
' * '
^^[A\
Tf7{
^
I
r^r*rA
^fd^îi: bfk,
hra^fk,
j.ij.4j.6^
^ b. e^N^d ^TR^^ hfk, ^TR^ b. 122"^ and

r,
'q^TT^T^ fkr^.t^^ hm\'%^l^ r,^^^^ k,%^% ~\ ^^f ^1{^ hd, 1 ^^Rf ^f^H^ ^ {\ ^^ ^^T^ ^fd^V^Kl r^r^rS^, ^^T^ 5^ f^: m\ JT^ ^
hbr,
fb.
r,
fk)
1(
r,
123"^ are omitted in
The end
of the varga
is
here marked by ^Jj in hbfk, but in
m^
after 123
*
is
supply rcau here, and take punah to indicate a repetition of dve {rcau).
in the Sarvanukramanl.
There
no reference to these four stanzas
25.
RV.
i.
90-93.
Order of hyxun-gronps in Mandala

'
'
i.
74-164.
The winds waft mead (madhu vdtdh but in 90. 6) the supreme (parama) mead is also (api) ^ desired the (stanza) 'Aditi is Heaven' (aditir dyauh i. 89. 10) the
123. In the triplet
i.
;
:
majesty of Aditi
is told.
br,
^
is,
fk,
g^^hm\in^TfN^ JfWN^fk, ?TWN^ b,

r,
*(jfii|^
hdm'^. After
123
r adds the following line (omitted in
Am^bfk):
*f^dl''
hm^ r, WSf^ br^ r^ r',

while the triplet
is
m^
f k.
That
addressed to the All-gods, the heavenly

triplet) is
mead (madhu,
which word occurs in every stanza of the
prayed
for.
Soma' (tvam soma: i. 91) is addressed to Soma; 'These Dawns' (eâ u tydh: i. 92) is addressed to Dawn; the triplet '0 A^vins' (ahind i. 92. 16-18), to the A^vins. Agni and Soma' (agnisomau i. 93) is (in) praise of Agni associated with Soma.
124. *Thou,
*
:
115]
r,
iii.
127
[-RV.i.94
m^ ^ HiH^l"
125. After
f k,
H\M^\'
b.
Gotama (74-93) the son
of Usij (Kaksivat comes:
the seer Paruchepa (127-139) follows Kutsa (94-115); after Kutsa, Dirghatamas^' (140-164): always (sasvat) these two'' (sets respectively) in this order (evam) is read (the
1
16-126)
after
text of the Rg-veda).

'^tcWT^ hdr, ^Hd^l^ mHfk, AnuvakanukramanT.
follows
In r^r*r^ 125* reads as
îm^(rfTKJ^^3[\T(^
the varga
*
is
b,
Êrg^r^K^^Tt^
^M
in
f,
5Erg(2I"l*<K^
^^ The
k.
end of
here marked by
is,
hm^bfk.
is
That
while the order of the S'akalas
Gotama, Kutsa, Kaksivat, Paruchepa,
Dlrghatamas, that laid down in the
BD.
is
Gotama, Kaksivat, Paruchepa, Kutsa, DlrThis

is
ghatamas
thus Kutsa instead of coming second comes fourth.
the order of the

(see
Baskalas, as
shown by the form

:
in
which
this sloka appears in the
AnuvakanukramanI
BD.,
vol.
i,
p. 146)
p. 115,
kutsdd dlrghatama ity esa tu baskaldkah kramah. See Kuhn, in Indische

p. 496.
**
Studien,
I
i,
and Oldenberg, Prolegomena,

is,
Owing
i.
to the dual neuter
supply suhte, that
rsisukte (collections
by one seer;
cp.
14):
the collections of
each of these five seers should be coupled successively in this order in reading the Rg-veda.
26.
B>V.
i.
94-111.
Seers of hymns with refrains.
Khilas of Eaiyapa.
126. Kutsa, son of Angiras, saw 'This' (imam: i. 94): he uttered (this hymn) containing sixteen stanzas (and) addressed to
Jatavedas \
Three verses (8 "^'') of the stanza Foremost, O Gods (purvo devdh i. 94. 8) have the gods as their deities then half of the
*
'
last (stanza
i.
94.
6)
WrTf%^^ hm^, grTcI%^ bfkr^rl fr35U'^hdm\

i^t^^^J^b.
*
ÎnSIT^
r,
^35^'^
f,
laG"'^ is
found in hm^r,
but is omitted in bfkr^r'^.
The second pada of 126 has one
syllable too
many.
127.
either
belongs to the same deity

precedes
it
(i.e.
Agni) as the
(addressed) to
(whole)
hymn which
[tatpurva), or it
is
RV.i.94-]
BRHADDEVATA
Mitra and the
94.
rest,
iii.
128
[116
the six
hrta)
a.
deities,
who
are here referred to {pra-
The
last hemistich
(i.
16*"^) is
(addressed) optionally {vd) to

:
the six (deities) praised, whereas in 'Foremost' (pilrvah the gods (in general) are praised with three verses.
i.
94. 8)
r^r'',
^^ '^b (one
ît^
syllable short),
^^hm^rf
b,
mt:
^f?ff*r: hm^r.
I2f^
and
(two syllables short).

in
''H^^
^f^T: fk,
hm^r
(wanting in bfkr^r').
In r^r^
the four padas of the tristubh stanza 126

lines as follows
I2'7
have been turned into four anusûbh
These MSS.
also insert 125^
between the
first
and second of the above
lines.
* There can be
no doubt that 126"^ and 127"^ are a

which
later addition of the
MSS.,
since they merely amplify 127"
has in
common
with
B; they
also give the
varga six
s'lokas instead of
the normal
five.
128. a In Bharadvaja, Grtsamada,yasistha b,
Nodhas ^, Agastya<^,
Vimada, Nabhaka^ KutsaS there are no similar (samdnadharminah) refrains in (hymns) addressed to many divinities, also (not) in those addressed to two gods.
îfr^T hm^r^r*r^
^ft^
last
bfkr.
"^^|^%g hm\
i.
>|^
dbr,
'^^ f.
r.
f|(^
*
(i.
hbfk,
fK^ m\^TTTTtrf^: hm^r^bfkr^r^r^ ^HFTR^^n^^:

hemistich (the refrain of
In connexion with the
94-96, 98) of Kutsa's
hymn
94) mentioned in the preceding sloka, the author now goes on to enumerate eight seers whose hymns are characterized by refrains. The meaning seems to be, that no refrain
of a similar character to this one of Kutsa's (that

several deities) occurs in any of the
is,
a refrain containing the names of
hymns
of these seers addressed to
many
deities or
two
deities.
character,
None of the refrains even in hymns addressed

^
of these seers (except Kutsa's) appear to have this

to a single deity;
but this point would have to be
more
in
closely examined.
The
"
first
three
i.
names
58-64
:
are those of seers of whole Mandalas,

58,
which refrains are frequent.

i.
Seer of
60-64 end with the same
refrain.
all
.
* Seer of
166-168 which end with the same
refrain.
Seer of x. 21 and 24:
the stanzas of the former and half of those of the latter contain the refrain ct vo made
vivaksase.
'
Seer of
viii.
39-41, through the whole of which runs the refrain nabhantdm
117]
anyake same.
all
iii.
130

spelt
[-RV.i. 100
viii.
The name, properly

of which
Nabhaka
(above,
iii.
56; Arsanukramani
10;
SarvanukramanT), has the

i.
first syllable
shortened owing to the metre.

97,
^ Seer of
its
94-98,
end with the same refrain except
which has a refrain of
own
nmning through
the whole hymn.
129.
*Two
*
*
unlike'
(dve
virupe:
'
i.
95)
is
a
:
hymn
to
He in the ancient way (sa pratnathd i. 96) is to Dravinodas Of Vaisvanara (vaUvdnarasya i. 98) is addressed to Vaisvanara but the one before this (i. 97) is to Agni ûci^.
Ausasa,
, ' :
Agni Agni
-ihmjiijiM^ hd,
Wt^ ^
in b.
w^rer^bfk. îRrr^
b,
s(Rml(^1j
T^
fk.
^^-li^fd
m\ ^x^t^^q^ hm'r, ^rfk,
has ^?n*l^ after '^^|lO^*i-
^^M<,^f?I
hdr^ omitted
129*"^ is omitted in r^r^r*'.
* Cp. Sayana, introduction to
RV.
i.
97.
The
first
two pSdas of
this stanza
have
twelve syllables ending iambically

cally also.
the fourth, though having eleven syllables, ends iambi-
130.
Some say that the thousand hymns addressed
to Jatar
(i.
vedas (which come) before (the hymn) addressed to Indra
lOo)
have Ka^yapa as their seer*: the first hymn of these is 'For Jatavedas {jdtavedase i. 99). oakapuni thinks that they increase by one^ (in the number of their stanzas) c.
'
:
irrcT%^mM)r,^<!%^^fk.
k,
fk.
^W^
130
tl^t^lJT^
is
b.
â^Ml^ m^r
A
or
^?h^^<^*)*
r,
^WHf^l^^5^m\
chU^MlRM
b,
^^Tf^^
îWH
'^Sf^
(SarvanukramanT),
omitted in A.
After 130 Mitra adds from one
(r^)
or two (r^r') of his
MSS.
three lines not found in
bfkr^:
The
text of the
SarvanukramanT on RV.
Cp.
vol.
i,
i.
99
is
clearly based
on
this stanza,
which
must
therefore be original.
Appendix
vi, p.
148.
*
i.
With the three

99,
interpolated
lines in
R cp. the s'lokas

is
in
Sadgurusisya on SarvanukramanT
where the
total
number
of the stanzas (calculated as an arithmetical progression) contained in the looo

attributed to Kasyapa
stated to be 500, 500 less one
;
hymns
first,
(i. e.
subtracting one for the
RV.
seer
i.
99,
which
is
not a khila)
cp.
my
explanatory note, SarvanukramanT, p. 159.
When
Sadgurusisya states that 'S'aunaka himself has referred to these khilas in indexing the
'
(rsyanukramane) the allusion must be to the above passage of the BD., as the Arsanu"
kramani makes no mention of them.

have twelve
syllables.
Padas acd, though ending
like trisûbhs,
RV.i. IOO-]
131. 'The
BKHADDEVATA
mighty one who'
(sa
iii.
131
[118
yo vrsd: i. 100) is (the first (hymns) addressed to Indra (100-104)*; there are (then) three (105-107) addressed to the All-gods, (beginning) 'The Moon' That which, {candramds i. 105. i). Indra-Agni' (ya indrdgni
of) five
:
'
two addressed to Indra-Agni (108, 109); the two following (no, in) 'I wrought' [tatam: i. no. i) are
i.
108)
is
(the first of)
addressed to the Rbhus.

The end
*
marked by ^^
in
hm^bfk.
and
in
The Sarvanukramani
i.
states
RV.
i.
loi. i
to be garbhasrdviny upanisat,
Rgvidhana
23. 3
it is
described as garlhapramocani.
27.
BV.
i.
105
Story of Trita.
132.
Trita,
The cruel sons of the she-wolf {sdldvrhi)^ having cast who was following the cows, into a well^, carried off all the
<'.
cows from thence

^rWrfWt"
hm^r,
r,
ÎWT>
hm^r^^
'IT^n* b, fÎ35T f (cp.

r,
RV. 4dHlf*).
VJl
W^
Cp.
m:
i[#ra:Br3.TJ^T^^fgT
EV.
:
Jf^"
'^
hd,
TJô m\ TJ^^
bfk, TJTP2l<> r^rl

hi.
* Cp.
i.
105. 18
arum md
sakrd vrkah pathd yantam dadaria
RV.
i.
105. 17
tritah kupe 'vahitah.

iii.
On
the story of Trita in the well cp. Geldner,
Vedische Studien,
170
ff.
133. He, the best

such, pressed
knower of formulas among
all
knowers of
:
heard that
Soma (call) \
there and
summoned
all
the gods
Brhaspati
^
*
fT^
gg% "^ tm^r,
fl^ ^Pr??
^T^TTT^ bfkr^r^.^^f^d, ^^TlÊIit^r,
^FTl^b,
x(M^<l.mifk, mcjîin.h.
tac chuirdva brhaspatih occur in
The words
EV.
i.
105. 17.
on seeing them coming, he reproached (them), saying, Where, indeed, abides, the all-seeing power (sarvadrJctva) of this Varuna and of Aryaman ?
134.
'
Now
Î'l^tfti^
7T^f<T:
r.
fTT^r, -iJHI^dt
b,
1
f k.
I
m\
cM^
m\
TTr^
r.
r,
m^fk, ?R
b,
<$(<aiisjj^<
cT^
^T^^ m\
r,
b, ^|l(rf^
cTT fk,
^HldT'i'il TTPl^m^
f b, k,
ti5fH
b,
^^ ^ fW
f,
*f
Û! 4^ *!![
^^^"^T^^"
Û|^l^fHI%
^-
134, 135 wanting in A.
119]
iii.
139

wounded by the
bricks
[-RV.i. 115
135.
'My
limbs were
all
of the well.
Having seen
them) sees
(the gods) I praise (them), even though not one (of
(me).'
^^J^ mî, ^fRf bf,

136.
5Er^f
k.
o^
ij
q^jfTj i,fkr,
o^ ^ f^l^l m\
went to
The three troops* of the All-gods, urged on by Brhaspati, that sacrifice of Trita and took shares of it together.
f^^^cl^JUII^m^br,
*tJ*^*^ bfkr^r'^r*^.
*
o^ Jrm^hfk.gngf^tT^ hdm\gR^ fl^

of the varga
is
r,
-^H-
The end
here marked by
air,
^^
in
bfk, not in hdm^.

cp.
As belonging
to the three spheres
of heaven,
and earth;
my
'Vedic
Mythology,' p. 19.
28.
Deities of
RV.
i.
112-121.
137.
As a
seer Brhaspati declared the

(etat)
ment of Trita here displayed

1
knowledge and discernwith the last triplet (i. 105.

:
6- 1 8)
3-
of the
hymn
(beginning) 'That' (asau
i.
105. 16).
H^fl b.^Tli^ hm^bfk,
^^
r.
* It is important to note that this statement ignores the existence of
RV.
i.
105. 19,
which, according to Grassman,

first
RV.
Translation, vol.
ii,
p. 446, is
an interpolation.
The
pada of
this
stanza
is,
however, quoted by Yaska, Nirukta v. il, to illustrate the
word angusa.
138. (The verse) 'I praise'
(lie:
i.
112. 1")
is
;
to
Heaven and
Earth, the next verse
(i^) is
addressed to Agni
3) is (in) praise
the remainder of
the
hymn
(112.
'
i'''^-2
'
5)
should be (regarded as) addressed to the

:
Asvins*.
This
(idam
i.
1 1
of Night
and Dawn.
^fÎ^ br^r"^, ^fv!|c*n 5 fk, ^f^T^rr^hdm^r. o%f=j ^jy^: r, %^n^ b, >%%^rr^^: r^r^ 'Bo^^n^: hdm^ >%m^nit^ fk. <l^q^"1 m^r, 0^ fk. o^
;
b,
Trtw?% b.
* Cp. the quotation in Sadgurus'isya (p. 93) from the
DevatanukramanI
lie
dyava-
prthivyor adyah pdda^ paro ^gnaya
aînam
tac ca suktam.
139. 'These' {imdh:
i.
i.
114)
is
addressed to Budra
the next,
'The
brilliant' {citram:
115), is addressed to the Sun.
Then
RV.
i.
1 1
6-]
(i.
BEH ADDE VATA

1
:
iii.
40
[120
(come) five
16-120) addressed to the A^vins (beginning) 'For

i.
the Nasatyas' (ndsatydhhydm

last
116.
i)
the last (stanza) in the
(hymn
i.
20.
2) is
destructive of evil dreams.
Xjt
f k,
^^ hmlr^r*r^
^^^^b.
;
7[1[\
^ft^ bfkr.
of
i.
^^ ^m Am\ ^^
i.
^>|^^r,
:
^^
'^lîj^
^^
The reading
Rgvidhana
is
supported by the Sarvanukramanl
antya duh-
svapnanasini
i,
p. I.
cp. also
25.1; Sayana on
120. 12; Pischel, Vedische Studien,
Trfinft Ak,
Tni^ fb.
i.
140.
*
'When?' (had:
i.
121)
is
addressed
to
Indra,
Forth' (pra:
124)
122)
is
and The two

i)
(123,
next
(beginning)
(ausase).
'Broad' (prthuh:
i.
123.
i.
are
addressed to
Dawn
In *At morn' (prdtah:
125) the
seer lauds the gift of
Bhavya ^.
:Rt^% yi<^TK
'^Nt l^Tfn: hdin\
WNt
is told
fk.
^ hm^r,
^
in
r,
vî
on KV.
^ ^1^%
i.
b,
^h:
^
story
bfkr^n.
126. 7.
* 140"
-150 are quoted
in the Nltimafijarl
i.
The following
to
show under what circumstances RV.
125 and 126 were revealed to Kaksivat.

is
The name Bhavya, which occurs

Bhavayavya, by which
it is
RV.
i.
126. i,
here meant as an equivalent of
explained in Nirukta
ix. 10.
141.
'When, indeed?' {kad
itthd:
i.
121), a
hymn
is
of Kaksivat
indicated as
which
is
traditionally held to be addressed to Indra,
indirectly addressed (paroJcsa) to the All-gods in the
Svarasamans \
*l^<d
*(<<) trr
fk,
hdm\
chi^^cjfi
qrf^?!rrf7r r^^^r*r^
r.
^^c|t TT^^f?!
omitted in n.
*^|(TT f^ffi^^fd
^^^^
mO^
after 141
^\\^
br*.
^TR^fT
TTf^
^^
b,
141*"*
and
142**^ omitted in
fk; 141
in
The end
marked by
hdm^b, but
in fk.
* It is mentioned as paroksavaihadeva in the Kausitaki
Brahmana
xxiv.
9 (one of
the sections on the Svarasamans)
cp. below, v. 44, 45.
29.
Story of Kaksivat and Svanaya.

his spiritual teacher
142.
Having acquired knowledge from
(and) going home, as
we
are told
(hila),
Kaksivat fatigued on the
way
(142
*
fell
asleep within the forest.

hdbr,
yf^^4
That
^ f'l^
n.
f^
hdm^,
Ijf?! br.
142-153 wanting in r'r*r"
and 153 both end with the word

is,
f?R5r).
having completed his apprenticeship in Vedic study.
121]
143. as
iii.
147
[-RV.
i.
125
Him a king, Svanaya by name, the son of Bhavayavya, he went along to amuse himself, accompanied by his retinue, his wife, and his domestic priest.
saw
is
supported by Sayana (on RV.
HT^r!RI^hmirn(d),JTr^RIÎ^Tfrb,HT^RI^J^ffrfkr5n(ab). The readiug*^ i. 125. i, where the story of KaksTvat is told), who calls
Svanaya ^|c(qce(t$(
^t
I.
The unanimity
of the
MSS.
in writing
?R^nJT^ has caused
a lapse from consistency, which requires ffildbl^ in the text.
144.
Then on seeing him endowed with beauty (and) resembling
the son of a god, he thought of bestowing his daughter (on him),

if
there were no objection on the score of caste and family.

ll^hdfr,^l%iTk,'^RT%tb,W|^n.
3ftTrf^^tyfT:hdbfkr,ait^T^>JRT:n.
*
145.
family,
I
Then and so
after
forth.
wakening him he inquired as to his caste, king, The youth replied to him saying,
;
am
of the race of Angiras
TTTT:
hdm\ ?!^
*
bfkr,
7T^
n.
145"^ and 146"^ are omitted in
r"*.
am a son of the seer Dirghatamas, son of Ucathya, Thereupon he (Svanaya) gave him ten maidens decked with ornaments ^,
146.
I
king.'
^RTbfkr^n, WflJ hdm^r.
^Tn^n^.t^^fMHi: ^ ^
b,
JTTTf^^jfWTfk,^ HTT^'rf^^m:
r^ f|[3lT^<(Ji4J[^rMdl*<hdm^r. on the words q^<Hn^

i.
i^f^^JpHfT: n,
The reading 5fi5irr
^H
is
preferable, as apparently based

')
^^
^<|ti: (interpreted as
in the
ten chariots with maidens
in
RV.
126. 3,
and because the reading
next line
(common
to
A and
B) hl9^<y
TTPT^ implies
a previous statement of number.
Svanaya
intends to give his daughter (cIRTT) to Kakslvat, but in the meantime presents
ten maidens along with the chariots, &c.

in bf,
The
him with
end of the varga
is
here marked by ^Q.
not in
hm^k.
A,
'(his)
* Or, according to
daughter decked with heavenly ornaments' (see
critical
note).
30.
Story of Kaksivat and Svanaya (continned).

chariots,
147.
and the same number of
strong-bodied bay
steeds going in teams of four, for the purpose of conveying the
maidens a, money and

'<'li*iNI'lh,
(utensils of) inferior

d,
metal ^, goats and sheep.

r'^n,
T^TPIOTTR.
T'riwNt
b,
<vqi?yn^
Ti^TTSTRJ
i.
fk,
Tyrteasily
iîn.
II.
r.
T^Tf^_llT ^^'
(The word l^TRT't,, occurring in RV.
126. 3,
would
RV.
i.
126]
cp. b.)
BRHADDEVATl
iii.
148
^^ftpft
is
[122
%:
r^n,
be corrupted:
^^^K^
hdm^r,
^^^^
i.
b,
^M^f^ %:
fk.
i.
(The word vidvahga does not occur in RV.

118. 9.)
îR^W hdm^fk, \n^^

as a
126. 3.
126. 3, but
an epithet of aiva iu RV.

(I
r,
\sR
gw
bn, ^nr ft9 r^
have preferred
VH^ti^
in
dvandva owing to the following "il^lfqcftH,) and because
this reading occurs
as well as A.)
* in
The expression vadhunam vdhanarthaya was doubtless suggested by vadhumantah

i.
RV.
Cp.
critical
is
note on hanyd daia above, 146.
A
is
similar distinction
to these, nor
between dhana and hupya

to sheep
found in
Manu
hymn.
vii.
^6.
There
no reference
and
goats, in the text of the
Further he gave (him) a hundred necklets and a This is told in the next hymn with (the hundred bulls. stanza) 'A hundred' (satam: i. 126. 2) and so forth
148.
^MÎ
^^
by the
Uli
^ hm^r, ^^^TRTt bfk,

TnTrTfT
n,
r^n,
âfilrtHf^
position in
^t^ r^
and
^
A
b,
^d*I^Ml rn. fk. T^ ÎtH:
^d
^TK^
iT
hdm^ r,
TTfTTT-
V|<lf*{rt<lf^^f^d'(.hm^r,
line 148"'* occupies this
^ft^ b, 1]^
and m^
it
fk,
^[^
n.
The
but in
comes
after 150, its place at 148*'
being taken
following line in
and m^:
This line must be spurious, as
it
repeats the sense of 149*'
which
is
common
to
and
five.
B.
Its inclusion would, moreover, give five line 148* *

is
and a half slokas to the varga instead of

it
The
more appropriate
referred to
here, as
2,
interrupts the sense after 150.

s'loka,
Having thus
RV. i.126.
3 the author, in the following
enumerates
the gifts over again in close adherence to the wording of those two stanzas.
149.
hundred
horses,
a hundred necklets, ten chariots

four,
with maidens, (steeds) going in teams of and sixty cows^

'prt
and a thousand
t^ br,
w%^ hm^fk. ^^&^M^t\^^*^^b^^ Madir^**imS
hfr, mft|J|fc^c|iH^ n. *
Mamifycft*{^
149, 150 omitted in d.

(i.
The
.
text of the
hymn
. .
126. 2, 3) has niskaH chatam aiodn
vadhumanto daia ratha-
sah
sastik
sahasram
gavyam.
150.
Kaksivat,
who
obtained
* (all this)
from Svanaya Bhava(it)
yavya, both praised (him) after receiving
and recited (the
hymn) 'At morn' (prdtah:
i.
125) to his father.
123]
irr<ft
The
iii.
154
[RV.
^0
in
i.
126
hm^rbfk,
7[t[l r^n.
The end
of the varga
is
here marked by
bfkm^,
not in bd.
*
accusatives in 149 are of course governed
by
this verb.
31;
Oifts of kings.
Narasamsi stanzas. Opinions regarding
i.
126. 6,
7.
here (in 125) the rewards (of Hberality) are for the most part set forth to him. The father, however, saw the
151.
Now
second (stanza), which begins

125.
2).
Possessed of
many
They
kine
'
(suguh
The
three slokas 151-153 are found in
hdr'm^
is
only.
are in
all
probability
it
an interpolation.
The matter
is
is
superfluous (nor
there any reference to
in
the
is
SarvanukramanT), and the style
suspicious (e.g. ucyate).
The length The

last
of the varga
here no argument in favour of the genuineness of the lines.

chapters has fewer than the normal
two.
varga of two other
number
of slokas
chapter v having three, and vi only

;
These three slokas appear, however, to have been known to Sayana

125.
I
for in his
comment
all
on
i.
he remarks that Eakslvat went and told his father Dlrghatamas of
he had
received, and,
on
i.
125. 2, he goes on to say that in this stanza Kaksl vat's father, being
pleased with the wealth Kaksivat had brought, blessed the king abundantly.
The revered Saunaka says that the whole (hymn) is Kaksivat's. But as to this (stanza), how could it, according to the indications (it contains), have been seen by Dirghatamas?
152.
*l^^fi
m\ <^^fl
hdr.
153. The answer is, that when 'At mom' (prdtah: i. 125. i) had been uttered (by Kaksivat), he (Dirghatamas) was delighted by the gift to his son, and then uttered a prayer for the king with
(the stanza) 'Possessed of
many
kine' (suguh:
i.
125.
2).
ir. HldRctJ* m\ 3?Mf\(*4?h hdi
The stanzas in which the deeds of kings and their gifts, and middling, are told, should be understood to be called Laudations of Men (ndrdsamsi) % as the praise of kings (is expressed) by them in the ten books (of the Rg-veda)^.
154.
great, small,
' '
^rrf^r:
hm'r, ^nt^ bfk.

<IT
"^j^
fk.
hm^-,
TT^
hdr,
tk/.
infNnf
hdfr,
H<n<<ifi:
r'r^
HdtMKk,
v^v\
W^^
b,
b. ^niT^
Î[?rf^ m\
(^rf^)
^ft^
Jt^fjJl
J^H
J^
RV.
i.
126-]
BRHADDEVATA
*
iii.
155
:
[124
latter to p.
* Otherwise called
Praise of Gifts
'
(danastuti)
on the relation of the
Naras'amsl
* After 154
stanzas
cp.
Bloomfield,
Hymns
of the Atharva-veda,
SBE.
xlii,
688
f.
m^ adds
the following three lines (=iii. 82):
155.
The
five (stanzas) 'Lively'
(amanddn:
i.
126. 1-5) are
a song (in praise) of Bhavayavya. With a couplet (6, 7) there Sakaptini thinks these is a conversation of a husband and wife *. two stanzas are a conversation of Indra and the king with
Bomaâ ^.
^3TTr^ 1%^
^TRT^:
r.
hmir^r*r,
T,
*![
^3g^
WmV^l
fk, 1(
ft;'^ ^tW^J^l
h,
^V(^^
^^
bfk,
5^1T^T^
hdm\
T^Til^^TTWt^
''
^ ^B^
hm^r, ''Vf^H-
Tqt^
*
<nn'ibfk,
^^ ^T 'w^ t^ m^^rî^r^r'^rl
i,
Cp. Pischel, Vedische Studien, vol.
p. i.
iii.
155-iv. 3"
are quoted in the
NltimaSjari on
KV.
i.
126. 6, 7.
156. Sakatayana thinks that in this couplet there
is
a story
of a husband and wife^ (in connexion) with Indra.
Brhaspati
gave his daughter ^, Bomasa by name, to king Bhavayavya.

|%^JflR^m^^
fk.
k.
is
f%>jf^ b, |%^TfWl hd, ^%if^r.
^flt hm^r,
fkr^r^,
XTT^hrb, \iift
fk.
The
^ 7f\ n. 0*111 1
last
r,
ft^Wt
b.
pada
is
repeated in b only.
here marked by ^<\ in m^bfk, by
^^
in hd.
fWl[T hdfm\
156"^
is
omitted in
^^JnTT
The end
of the varga
After ?[frT îj'^c(dl*li
5<THtvfWRI*
(hdr)
HHTH*
is
added in bfk.
Sarvanukramanl,
cp.
i.
* According to the
126. 6, 7 are a colloquy of

i.
Bhavayavya and
Eomasa, husband and wife;

^ Sayapa also,
Sayana on
126, introduction, and on stanzas 6 and 7.
on
i.
126. 7, states that Romas'a
was the daughter of Brhaspati.
'
125]
1.
iv.

B>V.
i.
[-RV.
i.
13a
Xtomasa and Indra.
127-136.
Praise in the dnal.
1. Then the Lord of Bays, the Companion of Saci (Indra) becoming aware of that affair, (and) desirous of seeing his dear friend Svanaya, quickly went to him. The king joyfully honoured him with due ceremony.
rfj^ hm^r,
"^r^T^:
fT
r,
TR^
n,
Bn.
oî^tt: n.
ifWr^srTf
fkn.
4l\M\^
hm^, îUM\^
hfkn.
o^TfT^: hm^bfk,
fk.
imff<T^
b),
TTcUr^fTti^
hdr, if^m^^ ^ m\ n mr4^ <t b, nvnV^ ^ r^rl f%fK(%^ TJWT hm^r, f^rf^J^ '^ TT^
br^r' (o^
f%tW ^ TT^
the daughter of the Angiras (Brhaspati) came there rejoicing she adored their feet. Indra then in a friendly way
2.
And
said to her,
'
Have you
r^rî^
hair or have
you
not,
Queen ?
r.
fHT
3.
hm^r,
fFT
f^ bfkn. "^^ hdfk, ^
b.
She in a childlike way then addressed him, 'Feel me closely {upopa me: i. 126. 7), Mighty One'*. The king having soothed i. 1 26. her with the previous (stanza She then 6), rejoiced. followed her husband as a devoted wife.
:
^Tô
hdfr,
f,
TTô
bk.
7!
hbk, (H
b.
^TT^^ % ^TT^ ^t^ %

in^
b,
o^ ^731 hdm\ ^T^ r^*r^ '>^

WV^
B MSS.
changed
r.grTT^
^^^t^^
r.
^PTT^t^t^
5t
hdm\
h, ^n
Ijj^
fk,
^^
r.
ITl^:
^ ;^gf^bdm\lTfHtTr^^^r^r*r, H^RMI<^!<^T
A MSS. appear to have endeavoured to remove
H^(\m^xs<5|ft
f,
H^^T^^^W^f^r. The
the hiatus by inserting a syllable, while the

leaves the sentence without a verb.
m^^
into
hm^r^r*r'b, ift'5^ fkr.

XjItt
^fH
IHT^T^.
"which
^ff^sflflr
hm^r^r*r*, ^f?t
*
^ ^TW'^r,
xrfH W^tct^b,
W^fk.
on EV.
i.
The quotation from the BD.
in the Nltimafijarl
126, 6, 7 ends with this
line (3"^).
4.
Next
follow
two hymns
i.
(127,
128)
addressed to Agni
There are (then) five ( 129127). 133) addressed to Indra (beginning) 'Which' {yam: i. 129). Here the stanza 'Forth this' (pra tad: i. 129. 6) is addressed to Indu, while Indra-Parvata are praised together (in) 'Ye him' {yuvam tarn: i. 132. 6). Yaska here considered Indra to be predominant.
(beginning) 'Agni' (agnim:
RV.
i.
134-]
BKHADDEVATA
'^?^<^ bfkr, oq^cTT
iv.
[126
"^ f^l
f.
bfkr,
fl^
For
g r^rSl
^ ^ ^T^t
hdm^
(as part of the pratlka).
hmlrlr*r^
^ ^n^
is
f^^ hm\
%% ^T^T
b,
fk,
^ ^
5.
in (certain) stanzas (Indra's) bolt
praised as Parvata,
and when there is praise (of the two) in the dual (dvivat-stutau) they say that Indra is predominant. (Beginning with) Hither
*
thee' (a tvd:
135. 1-3) to
i.
134. i)
there are
ninea^
(stanzas:
i.
134.
1-6,
Vayu, (then) five (i. 135. 4-8) to Indra-Vayu, (then) one (i. 135. 9) to Vayu. The next (hymn: i. 136) has two predominant (deities).
W^ ^:
b,
hmlr^r*r^
r^r''r^
^^^ ^^^
r,
b, 5""^
omitted in
h,
fk. iHm^^
Wt
r.
m\ ^^^ ^r^
tJ^cTf^^^
hd,
b.
T?^
%^%^îrr^: hdm\ ^^JTWJ W ^ 1^ W ^T ^T^t^ ^f: ^'g^TTf r. W Wr ^\^^4'^ -^ ^T^^tr^ "^ ^T ^'ft Wl^ m\ ^ ^T ^"ratgr^
f^c|(H^<^ m^r, f^^<^fft hd, f^cJ^^fH
r^r^r^
b,
f^ ^^
xNNft f%ft
^^
fk,
r^r*r,
hdr^,
r,
The end
of the
varga
*
is
here marked by ^ in hdbfk, not in m^.

that nava
The Sarvanukramanl shows

{tu), is
must be read
a tvd sad vdyavyam tu

it,
siirnam nava, caturthyadydh pancaaindrya4 ca,

following
a tvd has six stanzas;
as well as the
addressed to Vayu; sttrnam (136) has nine stanzas; the five stanzas
(as
beginning with the fourth (4-8) are addressed to Indra as well
Vayu).*
2.
Distributed praise.
TLV.
i.
137-139.
Vaisvadeva hymns.
There five (stanzas: i. 136. 1-5) have Varuna and Mitra the following two (i. 1 36. 6, 7) are (addressed) for their gods Couples (of to the (deities) mentioned^, Dyaus and the rest. dve dve), including the Two Worlds (rodasi), are praised deities together (samstute)^, (each) in a verse ^ (pada), and the gods (are
6.
;
:
praised) with a hemistich (7"^); the rest

praise)
**.
(7"'*) is
distributed (in
^ ^^^fiR^
hbk,
x^
^^ firî^ r.f^^rrf^:
;
hdr,
fi^:
bfk,
f^
W^: v\^J:\ bfkr, q^l
hdm^1"^ q^ hm' t,\ ^^

hymn
bfk,1( ^TT if^
(^^) r\
as
Divddibhyah kathitdbhyah pare dve
the Sarvanukramanl has aniye lihgoktadevatye.
^ This does not mean, as the text of the
shows, praise in the dual
{sariistuti)
'
127]
iv.
lo

(cp.
[-RV.
**
i.
139
opposed to vibhakta-stuti
(dual) in 6, Mitra,
is,
Nirukta
,
vii. 8,
and above,
i.
117).
That
.
is,
BodasT
* That
Varuna
in 6
Indra, Agni in 6*, Aryaman,
Bhaga
in 6
Agni, Mitra, Varuna are praised separately (vibhakta-stuti).
7.
The hymn
(i.
We have pressed'
39)
is
(i.
i.
137)
is
addressed to Mitra-
Varuna.
the third
'Forth, forth' {pra-pra:

139)
:
138)
is
addressed to Pusan,
'
is

the third
Let
it
be heard
(astu srausat
i. 1
hymn
A hymn
contain
to the All-gods
deities
-.
may be
(included)
among those which
many
^1^^
^
kramanl,
bfkr^ Ufl (^7i> hmh-.
'^^^
hm^rfk, o^^l^g
b.
The SarvanuThe
etat,
summing up
the contents of this
hymn, remarks: vaihadevam
etat.
however, does not seem to

* It has
me
to suffice for deciding in favour of the reading of

ii.
hm^r.
been stated above,
133, 133, that
hymns addressed
to
many
deities are
to be regarded as
hymns to
the All-gods.
There are variously (hahusah), in (hymns) addressed to the All-gods, stanzas, verses, hemistichs^ stanzas with two verses {dvaipaddh) or with three (traipaddh) (such)yai^vadeva (formulas) have two predominant (deities) or one predominant (deity) or many predominant (deities).
8.
:
^^^:
b,
hm'r^r*r^
TO^:
r,
^^R bfk.
Ml^vJÎ
bfk,
bfk,
TH^ "^^Hf hd, VJ^

!
Snk^To^, 'ir^Wf r^r*r^ and
^hHt r
(both without
m^).
%î[T"^ hm^r, ^^<^

reference to
ia
('i:)%^^T^ f.%^^: hm^r, o^^rr

* Cp. above,
ii.
o^:
r'^r'.
133
padam va yadi vdrdharcam ream va with
hymns
to
the All-gods.
9.
There
(2) is
is
(one:
i.
139.
i)
addressed to the All-gods, the

;
second
addressed to Mitra -Varuna

(one)
is
is
A^vins, then
addressed to
Indra
three (3-5) are to the (one) to (6), then

(8),
is
Agni
(7),
one

(9)
;
then (one)
is
addressed to Indra-Agni
Brhaspati (10)
10.
;
and the next
addressed to
the last (stanza) praises the gods
(11).
The
seer in the (stanza)
Dadhyanc
of
me (dadhyan ha
'
me:
i.
139. 9) praises either the (ancient) seers or himself^
by
RV.
i.
140-]
BEHADDEVATA
own
(tu)
iv.
11
[128
proclaiming his
origin
among them.
For this reason^ some

it.
disagree in regard to this (stanza, saying), that Indra-Agni^ are
at the same time

5[Tzr^
incidentally praised (nipdta-hhdj) in
f % hd, ^vi^ n m\ ^wie f(T, ^Ji bfk. i^TRTarnf tt Tt^ r, Am\ inl^ ^^ Am\ 1^^ ^^m b, ^<ÎHIcM|iJ TT %g l)fk, TR^: bfkr, hdm^r^rS^ (one syllable short). The 7!^ 7J g4^'H r, ^Wc^^Rr fk.
^^
^
in
^
is
end of the varga

*
is
here marked by
of
hdbfkm
The reading
appears to be a corruption because the
first
pada here has eleven
syllables
ending with an iambic, atharvanah
nominative, and this
name does not occur

^
in the stanza,
and the perfect iaiamsa

:
is
used along with the present

if
stauti.
Tasmdd
seems
to
mean
since
no deity appears
the seer
is
described as proclaiming his ancestry,

*
others say Indra-Agni are the deities of the stanza.

states
The Sarvanukramam simply
Indra-Agni to be the
deities of the stanza.
3.
Story of the birth of Dirghatamas.
11.
Now
147- 3-
There were (once) two seers' sons, Ucathya and Brhaspati. Ucathya's wife was Mamata by name, of the race of Bhrgu .
and the next four
s'lokas
* This
(11-15) ^^^ quoted in the Nitimaiijarl on
RV.
i.
12. Brhaspati, the
sexual intercourse.
younger (of the two), approached her for Now at the time of impregnation the embryo
addressed him
^R^^^m.hmlr^r*r^ Ipft^lbr,
rtj'fc|<ld b.
^m^ fkn.iraWRff Am\irai^Wr
fkrn,
'Here am I previously engendered; you must not cause Brhaspati, however, could not brook a commingling of seed.'
13.
this remonstrance about the seed.
TT^îmfTf^ hm^r,
7T
^^fctirdSIM r^
îh^fdMId
bn,
iCff?i^jT^
fk.
T ^m^
ff^lfTT: hm^r,
^f^Rf?n?RT|^fkrn, ff^rf?TT*fH.b.
:
14. (So)
your lot.' the name Dirghatamas (Long Darkness).

7T
Long darkness shall be he addressed the embryo And (hence) the seer, Ucathya's son, was born with
'
hdm^r, Î^
7T
bfkn.
129]
15.
The
;
iv.

distressed the gods, having
[-RV.
i.
152
He when bom
so he
become suddenly
blind.
gods, however, gave
him
(the use of) his eyes {tan-
netre)
was cured of his

r. <li^ m\
''^ r.
blindness.
fkr^r^n, TJcTOnf
T^T r.
m hdbfk, ^ m^,
4.
<t
hdb,
^^
fk.
is
(pfj ^)
m 'l^
^
i,
^T^TT^
here marked by
in bf, not in
hdm^k.
Hymns
revealed to Dxrghatamas
BV.
i.
140-156.
16.
With
fours'
i.
(hymns beginning) *To him seated on the

'Kindled*
is
(i.
altar' (vedisade:
140) he praised Jatavedas (Agni).
{samiddhah:
(beginning)
i.
142)
an Apri hymn,
142. 13).
i.
its
(i,
last
(stanza) being
addressed to Indra
The
i)
six
145-150) following
'Him'
(tarn:
145.
are to Agni.
As
of
all
the
MSS. have ^^^TT!,
i.
e.
;
140-144 (deducting 142, the Apr! hymn), the reading

that of
B {jm^ and
^) must be right
143, 144, which have already been mentioned.
(K, 143, and ^cTl, 143-150) would include 16" is omitted in f, the whole of 16 and
17 in k.
*
is
That
is, i.
140, 141, 143, 144.
An
Apr! hymn, when interrupting a series of hymns,
similarly left out of account in v. la
and other passages below.
17.
But Mitra-Varuna are praised with the three

(beginning)
(i
hymns
'A
Friend' {mitram:
i.
151).
*A
51-153) Friend'
(mitram: i. 151. i) expresses that this (stanza) is addressed to Mitra (only). 'May the kine' (a dhenavah i. 152. 6) lauds
:
^1%^
18.
br,
?|^ fm\
hd.
4^'i\*{^m\ ftft hbfr, f^T"^ d.
either Aditi
or
Agni
for
(its)
character
is
evidently
such
^.
Saunaka, however, thought that both in Kutsa ^ and here
Aditi means Agni only ^.
for
viii.
^
62
*
II.
f^fH
in
^
is,
hdm^r,
f^[f?i
A). f%
TfT^l
br'^r',
hm^rb,
gi^
^
S
f|[^
fk,
^^ fk
(i.e.
the reading of
is
VJW'
vi.
f<^ %^ r^rl i8^=v.

but
it
87^
94^,
That
the form of the
name appearing
in the stanza is Aditi,

:
means Agni
* That
according to Saunaka's view stated in the next line
hence
Aditi or Agni.'
RV.
is,
i.
154-]
i.
BRHADDEVATA
"
i.
iv.
19
B
*
:
[130
Yaska considered Aditi
in introducing
in
BY.
94. 15.
Or according
to the reading of
this passage.'
to be- Agni in
EV.
94. 15,
xi.
and Saunaka in
23)
:
Yaska
EV.
i.
94. 15 remarks (Nirukta
agnir apy aditir ucyate.
19.
The
seer
may
here mention (Aditi) either incidentally
(prasaiigdt) or because he saw (Agni in this form). The three (hymns) after this (i. 154-156), (beginning) *0f Visnu now' {visnor nu kani i. 154. i), are addressed to Visnu
:
The reading
of 19"^ in the text
is
that of
hm^r,
^f^"^:
il^MlMc^T^lf'^'''^"
^H^
20.
fk
(3T^^cTr
k).
and with the three stanzas 'Forth your' (pra vah

'
i.
155.
1-3) Indra -Visnu are praised together.
In the stanza 'Those
of you two
(td
vdm
(cp.
i.
54. 6)
he (the seer)
may be
first triplet is
said to
long for (vd hdhksati) the mansions of Visnu.

IT
'^^ f?f^f*r^ hd
SarvanukramanT''^;^gT^^[^:, 'the
Tf
addressed
rî',
to
Indra as
well,' scil. as Visnu),
^^TT^f*!^ m^r^, WT
r.
^fT^f^T^
^
the
^n
is
'^<T^fH^ bfk,
cf:
XUifi
'^gfil^ (g)
Here we
see not only
how
easily
^7T^'
in
substituted for '^ f?f^", but the masc. form
BD.
("Srf^
in
^ftJT^ hm^r^bfkr^r',
k),
^f^ârf^
5.
r.
r.
^^Ml
is
for the fem.
^TT^fWt
cTT
^f^Ttirf^ hm^r^r^r',
TT^f^^f^
8
in
fk
The end
of the
mrga
here marked by
hdbfk, not
m^.
Story of Dirghatamas (continued).

slaves, being weary,
21. a
His attendant
bound the aged and
blind Dirghatamas and cast

river.
him down^
into the waters of the
trfr^^Tf^: hm^r,
t?fWT^: Bn.T^ hdm^r^rS^,

i.
-^7^
b, ÎJ^ r,
r,
" li^ fk,

b.
^^ n.IT^r^:
*
r^r*r (EV.
158. 5),
"^RT^: hm^fkn,
)
'î^J:^^,
"^^l
158. 5
:
The
18. I
following four and a half siokas (21-25**
^^^ quoted in the Nitimafijari on
EV.
i.
and
i.
158. 5
cp.
;
Sayana on EV.
cp.
i.
158. 3, 4.
:
^ Cp. EV.
i.
dasa
yad tm susamubdham
avadhuli
Nirukta
iv.
tritaiti
kupe ^vahitam.
One among them, Traitana by name, tried him away with his sword, and (in so doing) cut (nyakrntata) his own head, shoulders and breast
22.
"-.
to
strike
to
pieces
131]
iv.
25

i.
[-RV.
i.
156
h dr,
r'rS. %7P^ hm^r (=EV. 158. 5), ^T^<t,m\ ^XJTf^ fk, ^M|c!f b, ^m^^fl^n.
* Cp.
%^
fk,
^<Rt
b.
-^RT^^
airisav
BY.
i.
158. 5
/tro
yai asya traitano
vitaksat,
svayam ddsa uro
api gdha.
23.
Now
Dirghatamas having (thus)

sin,
slain
him (who had)

(in
involved (himself) in great

river),
the (though) excessively stupefied (unmohita) by the water (uda).
moved
his limbs there
?r?<Tr Bn,
Î^T
m'.
b,
f?f m^r^r'^r'n,
^%^
is
fkn,
'^Kl^^
;?TJ^%ar
m^
fk,
J^l b. ;?T^^%^
b,
r^r'^r',
o^r^r^r',
TPrfrî^tffTT
fk, if
d d1<l^1f!g (i^
fffr^t^ttf fTf
(iWi) m\
is
TT'fr^^'J^fffH (^Î'l)
7J
^MftH n. This s'loka
omitted in hdr, but
found in bfkr^r^r^m^n.
Now the currents (nadyah)^ threw him up in the neighbourhood of the Afiga country. B Uîj was employed^ in the house of the king of Ahga.
24.
Through
7[W^
i58 5)
desire of obtaining a son,
b, 71
r'^r''n(g),7T"^JTI
fn (ab), Tt^RJ n,
""fi^:
^fÎ hdm^r (^TO:

certain,
occurs in
RV. i.
That
T^J
was in the
original
form of the text seems
and that H^\l was

H, and then
inserted later to supply the place of syllables which
had dropped out
the augment in tlJ^nqM<v)

(the
plural
changed to
^4j^f^Mcl^ fkr^r'^n, ^^jf^fVlMtt^ b the singular probably owing to the loss of the plural RTI),
is
highly probable.
(first 7t after
^^f75f^hdm^r. The form

<JT!H*l,b,
giP^fk, ^|tn*l,n.
RV.
i.
'd^PSIM*!. occurs again below, iv. 88.

34"
is
^pRT
m^r'^r^r'^,
wanting
in
hdr, but
ia
to be found in
Bm^n.
* Cp.
158. 5
na ma garan nadyo malrtamdh,' the most motherly streams did

I
not swallow
me
up.*
have changed
this ace. in order to
be able to separate
this from the following sloka ia translation.
25. the
king dispatched
(this) slave (to
Dirghatamas).
The
great ascetic observing her to be devoted (to him), after he had
come out
others.
(of the water), begat (with her) the seer
Kaksivat and
TTSTTm^r^r^'n.^Jl^bfk.
irfffTt
^ c!^ mS
hdr,
all in
'sn^T ^'rr
n ?Twr ?TfTfT^:
25"^ not in hdr, but in Bm^n. {îî) \M^[i\: n. oR^TRTO ^<^\M 25*='^ 5^^gf\^^^ t^Tn.bfkr2r^r^ (o^ r^r^"'), WJ ^ W^\^^ ^% n. omitted in m The end of the varga is here marked by ^ in hdb, by ^ in not at
ITff tft ^Tt*mtr''r^r',lrffclT

r^'r^',
^TB^ ^mTm'bfk,
?mT
^m^n:
b,
-rmr
wrm:
f,
^t^t
k.
f,
In
hd
the varga has only three s'lokas.
RV.
i.
157-]
BRHADDEVATl
6.
iv.
26
[132
Deities of XtV.
i.
157-163.
the seer praised with the two (157, 158) hymns (beginning) 'He is awake' (abodhi: i. 157. i), the two A^vins but with the two (159, 160) following (beginning) 'Forth'
26.
And
{pra:
i.
159.
i),
Heaven and Earth.
That which comes next to
these (etad-uttaram)
^ %
b,
0^
7T fk,
<^T
fl
r^rl
27. (beginning)
'Why'
(kirn:
i.
161. i) is addressed to the
Rbhus. The two (162, 163) following (beginning) 'Not us' (md nah: i. 162. i) are a laudation of the sacrificial horse. In the (stanza) FuU-haunched {irmdntdsah: i. 163. 10) he extols the horse as he is being led.
'
'
xf^ bfkr^r', ViK hm^r. The former

163 are in praise of the
to 163 as a
sacrificial steed,
is
obviously the correct reading, as both i6a and

if
and
Xf^ were read, there would be no reference
hymn.
28.
And
here also
(i.
163. 10) the

:
many
steeds belonging to
his troop (svayuthydh) are praised
both the yoked and unyoked
are incidentally (prasahgdt) mentioned.

^r^jHrr^m^r, ^rgn^hdbf, ^grzn^k.-?!^ m^fr, rnr hd.
29.
He
speaks of him (though) not (yet) sacrificed as (already)
sacrificed, of (his) future (state) as if past.
Of
his flesh (mdrnsa)
*,
of the basket (suna)^, of the pots (caru)^, and of the oblation

(havis) ^,
r.
c!^ m\
" Cp.
i.
'Wf'W '^Tf grr^hm^r'^r^r'',
Jlf^nzhf
TT^P^hd, l^fW^r. ?R^bfk.

r^r"^).
bfkr'^r'
(o^
??TO^ ^^
hm^r
is
^TIT^bfk
(7T<t.f),
ff^ TTf ^^l

^îp^
'^
hm^r,
^TTO^
^^TJTf r^', ^qj#r hml^^ 'qTpt

r^r',
r,
^^
*
in its
b, ^TÎirT fk.
ff^M^'SII hm^r'r, SR f^RT^JT^

162. 9
:
Û^\ bfk.
see also lo, 12, 13.
asvasya kravisah;
is
The form occurrmg

the gender has been
in the
EV.
(i.
162. 13)
sunah;
if
the reading of
is original,
;
changed, possibly because this form was taken as a masc.

rences in the KV., the word, being used in the sing.,
but
two other occur-
clearly fem.
The reading of B,
saunasya ca mamsasya would mean 'flesh collected in the baskets'; cp.
KV.
i.
161. 10:
133]
tnamsam
.
iv.
32

A's reading sunasya
is,
[-RV.
i.
164
sunayaahhrtam.
however, more in keeping with the

is
style of the present passage, in
which every object

i.
otherwise enumerated without an
attributive adjective.
**
In
162. 13, where the
form carunam occurs.
The
form havisah occurs in
i.
16^. 17.
and of the robe (vdsas) and upper covering (adhivdsa)^, his body (gdtra)^ which is mentioned as about to be dissected (visasya) , of the spit (sula) ^ and the post (sthund) , and of the axe (svadhiti)^ there is here (atra) laudation.
30.
and of
lf^^*^
'^ ^ftf^fTJl^hm^r^kr^,
V^^;^^^
'^ <*^^!H.fb,
line).
*<^fM^^ 3T<*)'H'!*ir (by mistake from the next

"jjj^r^TirnTt (no
THRI
^
in
^fVJT^ '^ ^H^T^^r^ 'J^JllHUIMi m\ WT^-
mti
* in
.
f.
^) hd, wiN*jj[rtn^m(ai
in
^ r'^r^
162. 16.
**
<iM^*!M<wjmii
^ b,
in
ttm^jil^^hd.
The end
marked by
m^bfk, not
Both vasas and adhivasa occur
i.
* The word occurs in the singular Cp.

. .
i.
162. II, and in the plural in 18, 19, 20.

cp. 19
: :
i.
162. 18
.
.
gatra
parus-parur
vi dasta
ahasya
. .
vitasta,
and 20
ma
te
avisasta
gatrany atina tnithu kah.
Cp.
i.
162. II
te
abhi iulam nihatasya.

is
'
i.
The word
162. 6,
sthuna does not occur in

in 9.
'
the hymn, but
its
equivalent aha-yupa
i.
used in
and svaru
The
word
svadhiti occurs in
162. 9, 18, 20.
7.
Deities of
is
BV.
i.
164
the tliree Aguis
the year.
31.
There
here also mention of the goat (chdga)^
(and)
praise at the
same time of Indra-Pusan ^. The hymn which (begins) Of this benignant (asya vdmasya
' '
i.
164)
is
stated to be addressed to the All-gods.
l^PI^ hm^r^bfkr', JTT'I^ r.
*1^M*ib.
*'
^^
is
^ ^l
this
m^r,
iygl'
r,
^rt%^ MSS.
^ ^l
is
h,
Îi\îTil,fkr2r^
d, si"** in
f.
31*
omitted in
The goat
(3).
mentioned three times in

i.
hymn, twice
'
as aja (2, 4),
and once as
chdga
"
In
162. 2 along with the goat.

ii.
The term
asyavamtyarji {suktam)
is also
used in Rgvidhana
26. 2
and Manu xL 351.
32.
In
it
are various sayings {jpravdddh)
and here
(too)
mention
of the gods.
In the stanza 'Of this* (asya: i. 164. i) in the hymn, three brothers^ are spoken of in the third person (paroksa) I will explain (them).
RV.
i.
154]
BRHADDEVATA
T^ hd.
iv.
33
[134
TRb.^nrr,
of
^^T^ ^Jft^^n^hm^r.^Tg^jj^^^b.
q^lf^T bm^, ^T^rr f k.

RV.
i.
''IfK^*!!
32^ omitted in fk.

s'loka
m^, l^ci^^^^q: bf k. The next

certain.
164. I
make the emendation 'l^TflT^
and the contents
32"
wanting in hdr.
i.
* Another instance of the
nom. being loosely used
for the acc.j cp.
28 and Meyer,
Bgvidhana,
p. ix.
33.
Now
:
the benignant, grey-haired one

is
is
Agni, while the
middle brother
prstha) ^
iHcTT
bfk.
Vayu.
The third here
is
butter-backed (ghrta-
(his)
seven rays are praised ^.

^^TrTT
g hdr,
EV.
i.
m g m\
:
:
^ bfk g<fNt^^ hm'r,
^cfhftW: r^ gd14^ ^
^m:
* Cp.
hm^r,
^: bfk.
trtiyo bhrata ghrtaprsthah,
164. I

in
iv. 26,
as the terrestrial Agni

is
ay am agnih.
The expression saptaputram
RV.
i.
164. i
explained by Yaska (ibid.) as the seven rays of the sun.
But the following (stanzas) tell of Agni, how he protects * and of days and nights (ahordtra), of days months, and of revolving seasons ^.
34.
;
rains
and
(dina), of
Tnf?r hm^r,
m^r.
TTf^
bfk,
f^^TPl^hm^r^fk, f^TR^b.
b,
^Tf^ r^r^ '*^^<NT^.r^ ^rftTTTT hbfk, 4|^<T^<> hm^r, TÎS f, ^'iT^ b, Xr^"g r^
^^
MRcjf^*!:
MR^lPt?:
fk,
i.
Xrf^^^^hm^r,
164. 7.
MR:*>=^'T?^r. 34^=vii. 24^

are used of SGrya in vii. 24.
* Especially in
EV.
The same expressions

i.
Yaska, Nirukta
iv. 27,
explains trinabhi (EV.
164. 2) as referring to the seasons, dva(ibid.) as
dadara (EV. i. 164.11) as referring to the months, sapta iatani viipâtis ca

to the days
refemng
and nights
in the year.
Yaska does meant

(i.
not, in his
comment, use the expression
dina, which, however, is here probably

sixty spokes in the wheel of the year
as
an explanation of the three hundred and
164. 48).
35.
With
the following (stanzas) ^ the seer celebrates the year

(as) fivefold,
(samvatsara) like a wheel

twelvefold ^
and
threefold, sixfold
and
^ f^rVr br2r^ ^
Q^K^^^lfM TT
^?gvT ^rrivT
r'^.
i.
f,
fSffisr^
hr. ?[T^1I^
hm^r,
^J^
Trft? '^ bfk,
35"^ has the following form in Sayana:

bs,
?Tm. ^wHîwf^:
is
^H^^wf^:
hdbfk, not
hr (oô
in m^.
is
h), cjilTfijjf^:
f^rm '^l^^*^ ''^(tZT f. The
end of the varga

*
here marked by
164. 12-16.
in
That
is,
RV.
* This sloka
quoted by Sayana on AV. xix.
53. 2, being introduced with the
words tathd ca daunaho^py aha.
135]
8.
iv.
39

i.
[RV.
i.
164
Account of the contents of BV.
164
(continued).
36.
and knowledge of the soul
(Jcsetra-jndna)^
(dhenu)^, the buffalo (gaurl)^, Vac<^, Sarasvati,
and the cow and the ordinance

;
(dharma) of former ages, the Sadhyas, and the troops of the gods ^
%T^
BTvrt
b,
hdr^b,
%^ tTR ^^
^-^l-telM*
m^fkr.
Mf
hdr,
^^ m^bfk. \nl
k.
;
irrrr
fk.^^niTOhdm^r,
^^nm
f,
^<^<imi
b,
^^^^^m
* This appears to
be an abbreviated expression
for ksetrajHa-jHdna
see below, iv.

is
40
to
in
and
i.
cp. hsetra-jfla
ff.,
in the St. Petersburg Dictionary.
The
reference in the text
164. 16 164. 26.

. .
e.g. 18:
"
i.
manah kuto adhi prajatami

*
i.
^ Referred to by this
*
i.
name
i.
164. 41.
. .
164. 45.
164. 49.
'
i.
164. 50: devah
dharmani prathamani
purve sadhydh,
and the various activities of Agni,Vayu, and Vivasvat (the and the mighty power (vihhuti) of Agni and Vayu in the stationary and moving world ^
37.
a-,
Sun)
^4lfUl ^r^ bfk, ^4lfUI 'Srfq^

br2r^ ?|rTô
*
hdr.^RfTT
bfkr2r^
oRW^
hm^r.
^n^>
na
fk,
WrT
:
hdm^r.
. .
In
i.
164. 44
vapata ekah
visvam eho abhi caste

is
dhrajir eJcasya dadrie
rupam.
It is not clear
what passage
here regarded as describing the powers of
the two gods, Agni and Vayu, in contrast with those of the three, Agni, Vayu, and Vivasvat,
in
i.
164. 44
perhaps 47
is
meant.
38. the taking
and
its
discharge again
activities
(haranam) * of water (vdr) by the (Sun's) rays ^. There is here also glorification of the of Parjanya, Agni c, and Vivasvat ^ (the Sun).
<fi,44f*i^lO bfkr^, ^^fr^rfMl?;!
r\^fl^rt^
hm^r.
f^^
m^r,f?Rnl: hd,
f^R^
and
ii.
b,
t%^ fkr^.^T^ hdm^br. ^T^ fkr^rM

i.
* In
19.
164. 51
samdnam etad udakam uc

164. 51*"*.
caity ava cdhabhih.
* Cp. above,
i.
68
In
i.
* In
i.
164. 52.
mother and son are Vac (Speech) and Prana (Breath) the mother is Vac, the son is the other (Prana). Prana is (meant by) 'Sarasvat'a while Vac they call Sarasvati^.
39.
^l+l^1 hm^r,
ii.
Now
ÎÎUH
bfk.
Umft
hr^r3r*r^ra\
HTWr
bfr,
TCm
k.
39**=
Si*^.
RV.
i.
164-]
ii.
BRHADDEVATA
is
iv.
40
[136
*
is
ii.
In
5 1 Sarasvat
one of the names of the Middle Agni or Indra. Sarasvantam
here a quotation from the text of

51,
EV.
i.
164. 52^
sarasvantam avase johavtmi.
**
Cp.
where Sarasvat!
is
identified with
Vac
in the
same words.
The body joined with the organs of sense is designated Jcsetra. Prana alone knows it hence he (Prana) is spoken of as he who knows the body (Jcsetra-jfla).
40.
:
'
%^ hrbfk,
by
C
9.
^
m^.
%Î^
bfkr,
%^ hd.
i.
The end
of the varga
is
here marked
in
hdm^bfk.
BV.
i.
164
(oonclnded).
BV.
165
Indra and the Mamts.

;
41. iSaJca is
(used) in (the sense of) cloud *
its
dhuma
is
water b or garment c.
The
^.
bull<l is
Soma; and the three
lords
(adhipa) are his purifiers
^[^
^ ^
m^kr^,
k.
b,
f,
%^
b,
^: r.^:
fk.
r,
xrni
f%lxrrJ
m^br, <f%nn
^ ^ m^fkr^
b,
i.
.
TRT
r,
'f^^
f,
41 and 42 are not found in hdr^r^(r^ ?)r*r".

164. 43.
"
* This
is
meant
as
an explanation of âkamayam dhumam in EV.

.
* Cp.
is,
Meghaduta5: dhuma-jyotih-salila-marutan samnipdtah

envelope of the cloud; cp. op.
is,
meghah.
That
as the
cit.
61.
That
is,
in
EV.
i.
164. 43*.
That
the trayah heiinah in

is
RV.
i.
164. 44.
As the present varga

later additions.
contains eight slokas,
the presumption
that three of
first
them are
it
That 41
is
one of these
is
highly
probable, because in the
place
has the general appearance of a gloss, and, secondly,
because, after the consideration of the individual stanzas of

it
RV.
i.
164 has been concluded,
refers
back to an
earlier stanza.
42.
That (part of
i.
i.
164) which ends with (the stanza)

is
The
buffalo' (gaurih:
164. 41)
addressed to the All-gods^; after-
wards there may be (said to be) separate praise (prthaJc-stuti). The two (stanzas 46, 47), 'Indra, Mitra' (indram mitram i. 164. 46),
: :
are addressed to Stirya^
the last (stanza) to Sarasvat

c.
(i.
164. 52)
may
r,
optionally (vd) be addressed to Surya
^^TRl^m^r, ^TT bfk.
^f?T: m^br, <>gf?I
f,
^tTT
k.
i^
*
^^
:
fT^
^^m\ ?[?^ ?ih^

r,
b,
'^ ^g^'fk. ?^ mwr

:
m^b,
K^
'^TTWr
tft
"^Tcin
f,
^^TWTk.
Cp. Sarvanukramanl
gaurir
iti
. .
etad-anlam vaiivadevam.
:
Cp. Sarvanu-
kramanl
indram mitram sauryau.
' Cp. Sarvanukramanl

s'loka
antya, sarasvate surydya va.
This and the two preceding quotations show that this

SarvanukramaiÎ, and
it
was known to the author of the
must therefore belong to the
original text of the
BD.
137]
because
iv.
45

little praise ^
:
[-RV.
i.
165
43,
Now this hymn contains

it
it
lauds knowledge.
is (also)
And
contains
c.
many
statements, water (salila)^
mentioned
(in it)
must
in R's note
on
this line
be a mistake for
r^, for
bfk, with which r^ regularly

it.
agrees, omit this eloka, while hr^r*r^, with which r^ otherwise agrees, have
*
The Sarvanukraraam has the same words, alpastavam

.
tv etat,
adding atra prayena

**
jflana-
-praâmsd
i.
ca.
Hence 43 must have belonged
to the original text.
Salildni
occurs in
164. 41.
The meaning
is:
it
is
not surprising that

"
among
its
multifarious
contents this statement should also occur.
43"
looks like a later addition.
44. a (The
hymn) 'With what?' {kayd:
i.
165)
is
traditionally
held to be the chief (paramo)^ dialogue of the Manits and Indra.
The odd
(stanzas) are (the speech) of the Maruts^, all the even

^,
ones, including the last

'Hl^d'J?.^
fkr'^r^
fk,
are Indra's,
hdm'r.
iTT^^b, ^Vt^T^
b.
inC^
h.
f^:
^:
hm^r, TT^ bfkr^
^^ltH^
f.
Tf^^: ^7f: hm^r, M<*<<dT!:
bm^r, ii^||ll dfk,
Mi\^H\
" S'lokas
44-55 are translated by

'
Sieg, Sagenstoffe, pp. 108

') ;
* Sieg translates
parama by
following
('
das folgende Lied
but para only (not paramo.) has this sense
in the BD., and, as far as I know, elsewhere also.

is
The meaning appears
to be that this
the most important dialogue in the
EV. between Indra and the Marnts, though there

i.
are other
hymns
of a similar character (e.g.
170).
Cp. Sarvanukramanl
tfti;
yadyayujo marutam vakyarn.
That
is,
the last of the dialogue, the twelfth stanza
the last three stanzas not being regarded as part of the dialogue, but as addressed by the
seer to the
Maruts
(see next sloka).
45. (as well as) the eleventh

(i.
and the
first.
The next
triplet
triplet
165. 13-15)
c
is
addressed to the Maruts.

there ^
is
But the authorship {Jcartrtvam)^ of the

to another <^.
?rr^(!Tf^rer
f,
attributed
*(IM^-^ hm^r,
N3ti<i: br^r\
*
ii.
r^r'',
^(2lf^^
b,
JT^t%T
fk.
^tH;* hm^r^
indicated
is
ârR:
^TfTT: kr
(cp.
Sarvanukramanl, ^^SpeH^:).
With kartrtvajnz=drsakam
^
cp. krtva
i.
= drstvd
"
in the obviously spurious line above,

is
77.
At the end of RV.

i.
165.
The authority here vaguely
probably the Arsanukramanl,
25, 26,
where the Eishi of the even stanzas
stated to
is
be Indra, the seers of the odd ones (trtiyadyayujdm) the Maruts, while Agastya
II.
the seer
RV.
i.
165-]
BRHADDEVATA
I regard 45"
iv.
46
is,
[138
to one
of the last triplet (suktasyantye tree 'gastya rsih).
^ That
who
is different
from those of 1-12.
aa a later supplementary addition, both on account of
the wording (kartrtva) and because there was no special reason for mentioning the seer
here in an index of deities.
46.
A
^.
story of ancient events (purdvrtta)

*.
is
(here) proclaimed
by the
Maruts
seers
Satakratu (Indra), while roaming in the sky,
fell
in with the
ffd^l^J H^TfTfT
as the reading of b.
),
b,
WfrT m^fkr. Sieg, p. 108, note MRcK^t^^J k, Xlf^:^tt^ m^b, ^ft^h^

^fÎfTO
f,
gives ?[ffTfW:
Mr<**^
r.
T^f^
hm^r,
M\r^^
as
hfkth'.
an introduction to the story of the relation of Agastya to Indra
* This line (46"
and the Maruts

of the
in the series of
hymns
is
i.
165-178,
may be
a later addition, as the author

i.
BD.
usually begins a story without any introduction, and,
165 having already
been described as a dialogue, there

or possibly
five, lines (41,
no
)
special reason for
any introduction.
Thus
four,
43"
45"
46"
in this varga are, in all probability, later additions.

still
With
these deductions, the varga would ^
have a whole
s'loka,
or half a s'loka, beyond
the normal number.
The
text of 46* -54 has been printed by Oldenberg in
ZDMG.
xxxix (1885), pp. 63, 64.
47.
On
seeing
them Indra
praised them, and they as seers
addressed Indra.
By
the aid of austerity Agastya became fully
(tattvatah) aware of their dialogue.
^
fr^r^r"^,
%^T^;
r^r^r^r',
^ ^^J^^ hdm\ ^ ^J^b, cflf^ fk."^^

f,
hdm^r, ^tf^
<tMtl( below,
59).
^tf^ bk
(the former is probably the better reading; ep.
fqf^cHl
<fc^: hdk, TTrnr:
cn^:
r,
î
<t:
b.
48. He quickly went to them after having prepared (nirupya) an oblation to Indra, and he praised the Maruts*^ also with the three hymns (i. 166-168) 'Now that' (tan nu i. 166. i).
:
f^îl ^^
i
hm\
f^^tl
b.
i( dr,
fI^^
fk, f^<i*Hl(*< b.
TTf?^
is
hdm^r'r^r*r^
Trf^ fkr,
<ff^fd
^ f%^:
bfkr,
g f^^:
r^^*r^
^^f^l hm^r^ (SarvanukramaÎ:
m\^
f^ Ai= three). The latter reading was

:
out and being wrongly replaced by A,
probably caused by the syllable

of the varga
t% dropping
The end
here marked by Q. in
hbfk, not in dm^.

*
That
is,
with the last
triplet of
165 as well as with the following three hymns.
;:
139]
10.
49.
And
i)
iv.
51

Mamts, and Agastya: RV.
*
[-RV.
i.
170
Indra, the
i.
169, 170.
cit
' :
(with)
Even from
great
*
'
{mahas
i.
69) he
i.
and with the (stanza) A thousand (sahasram he* wishes to give the oblation which he had prepared (niruptam) for Indra to the Maruts ^.
(praised) Indra,
167.
hm^r, 5Rf^
hm^r,
cT
f,
mrr
fil^
^
b,
r^r^^
W^
<T
>5^
fb,
iTf^
<T
^T
it is
^ fTOT
k.
f^^^
kr^.
X^^
fÎ^
^,
k,
f^T^ni (Î^f%:)
n. ^C^t^T bdm^r, fj^l
fbr'r^n,
Sieg, p. 109, note
prefers the reading l[^cTJ, but

it
not clear to
me
how he would
construe this genitive, as
cannot depend on the following tad-hhdvam,
which already contains a genitive in sense ('his intention').

* 170.
I.
The
four
and a half
i.
slokas, 49*' -53, are quoted in the Nltimafijarl
on RV.
i.
Cp. Nirukta
agastya indraya havir nirupya marudbhyah sampraditsdm
cakara; sa indra etya paridevayam cakre.
50. Indra
recognizing
his
it,
*
intention
(tad-hhdvam)^ said to
:
him regarding (aveksya)
Not
'
(na
^ ?
i.
70.
i )
* :
there ^
is,
indeed, not (anything for) to-morrow, nor for to-day
who knows
r.
that which has not been (adhhutam)
'
cfirr^nibfr^rS^ ?P^^^k, TlplR.hdm^-.
|^Bhdm\ fl^^ <m^50"

closely follows the
^^^hdm^r, 7T<ftiW^c(^Bn.
* Cp. below, vi.
38
viditvd tasya tarn bhavam.

asti,
wording
i.
of
EV.
i.
170. I
is
na nunam
no hah: kas tad veda yad adbhutam? cp. Nirukta

:
6,
where nunam
p. 6.
explained by adyantanam, and dvas by dvastanam

loc. cit.,
see Eoth, Erlauterungen,

cit., p.
Yaska,
explains adbhutam by abhutam; cp. Oldenberg, op.
61.
51.
But the intention

of
itself (cittam eva) of
uncertainty
purpose
(artha-samcdre),
'
Agastya
*
(then) said to Indra,
Why,
'
us
'
any one, in the comes to naught 'a. (kim nah i. 1 70. 2)

:
they (the Maruts) are thy brothers

(o^ô
^.
'^
r,
**^f^T=<v!j^'î\ ro^hd
cp.
is
hd),
^^t^grr^^^TTt
n,
î^rf^Trr^^hrrft
n(abgm),
* 51
RV.
i.
170. i,
^T^
^^^.
i.
* paraphrase of
RV.
170, 1*
hasya cit-=.anyasya, cittam eva
= cittam
i.
utqadhltam,
arthasatncdre =: abhi samcarenyam,
vinasyati^vi nasyati.
^ Bhrdtaras /flra
In Nirukta
ddhitam
is
explained by ddhydtam=zabhipretam.
= RV.
i.
170. 2:
bhrdtaro marutas tava.
RV.
i.
170-]
BRHADDEVATA
;
'
iv.
52
[140
52.
'Agree with the Maruts^
slay us not, lâtakratu'^.

'
But
70. 3)
in the (stanza)
Why us, O
i.
brother ?
{him no bhrdtah
i.
Indra reproached Manya (Agastya).
^:
^^R^q^ fkr^r^n (cp. RV. 170. 2. <*^t$^), ^^RR^l^ b, WR^T2I^ hdm^r. lim^f k, br^r^r'n, RV., ^ ^^^ b, T^(t{^ n. ^T k, ^ hdm^r.
f,
^ ^^
i.
Marudbhih samprakalpasva
;
cp.
RV.
170. 2
tebhih kalpasva sadhuya.

" 7.
**
Vadhir
md nah
cp.
RV.
i.
ibid.:
ma nah samarane
vadhih.
Manya,
as the
name
of the poet,
occurs iu
RV.
165. 14, 15.
Cp. Sieg, p. 108, line
53.
But Agastya
in the (stanza)
'
Eeady
'
{aram
*.
i.
70. 4)
pacified the agitated (Jcsuhdha) Indra.
After propitiating him,
he made over the oblation to them (the Maruts)

cT^:f?rm^ hm^fk,
TB.
.
.
^T:f?Tf75n?rr b,
^^^TTlftWTn.
'^^rnt^hm^r,
r',
'f^b.
(cp.
gf^fkr^^r"'n. IT^TI^hm^r, IWT^^br^r^n,

ii.
TT^Tir^ci;
TlÎî^n^fk
xxi. 14.
7.
II
on RV.
i.
165
tan
kayaiubhiyenaa$amayatdm, and
vol. v, p. 498).
TMB.
agastyo
tenaadamayat, quoted by Ludwig,
III.
tl|Tl brn, <^^rf fk,
^T^TT Am^.
all in
Further passages in Sieg, pp.

no,
The end
marked by
<^0 in hdf,
by ^S in
b,
not at
) is
m^k.
The second
is
line (53*'
probably meant to refer to the contents of
RV.
i.
170. 5,
though Indra
there invoked to taste the oblations, not the Maruts.
11.
54.
BV.
i.
171-178.
Agastya and Lopamudra: BV.
i.
179.
(the Maruts) drinkers of
Then when the Soma had been pressed, Indra made them Soma (with him). Therefore one should
understand that in (hymns) addressed to Indra the Maruts are

incidentally praised.
B, '^
hm^r. rlMt^f "^[^
r,
f^ MI^^^^ hdm^bfk, fnn%^

^^n^r.
^^ rV.
J{^
in
'T^: ^?rpl.m\ WSsi ?JdKhd, J{^si^

9)^rl ^<fÎ
f.
T^'.
'^TTT:
br^r^
^f?!:
k,
Before 54, bfkr (r^r^r'
?)
add the following s'loka (wanting
hr^r*r^m^)
k,
r,
îgllf<sft
b.
f,
îg4i| lf< s
^'
^n^^^
first line
(i.
b.
r,
oa[^
%fo
f,
07^^
%;jjo
"l^lj
The
correct
form of the
was probably
^*\\ H\'^M{\'^*{*\^''>
%l(il^^T,
'with the previous stanza
170. 4) Agastya conciliated Indra from a desire
of his afiFoction.'
This sloka
is clearly
a later addition, being simply a repetition of the

.
previous one, the second line being almost identical even in form with 53*
141]
55.
_iv. 59
[-RV.
i.
179
Pleased at heart the seer praised

'
separately * in the two (171, 172) hymns,
the Maruts again To you {prati i. 171. i),

'
but Indra with the six following ones (173-178).
m^dr, cTThmnfk. ^^T^^^ bkr'^r^r^ ^: ^^hm^r. "fff?! fbm\ "^f?! ^: hdm^r, 3TT^Trqfi5T: ITTt^f^f: B (3^ra5^^r2r^^). hdr, Tftfti k.'IC^xrf^:
q^
That
is,
by themselves, without Indra, the repetition of prthak indicating the two

172.
hymns 171 and
Indra in the four (stanzas) 'Praised' (stutdsah i. 173. Wherever Indra was with the 3-6) is praised with them*. Maruts, he was Marutvat (attended by the Maruts).
56.
:
And
^J hdr
b,
5Er|
fm^
"HTT
^'
This sloka appears in bfkm^, but

It
is
is
wanting in
(Mitra having no note on the omission).
must be
based on
original, as the
it.
statement of
the SarvanukramanI, catasro 'ntya marutvatiyah,

* Gp. SarvanukramanI
:
marutvams tv indro devata,
57.
The seer* began, from

^\
desire of secret union, to talk to
his wife, the illustrious
Lopamudra, when she had bathed after
her courses (rtau)
'^B7^bfkr^r*r^ "^g* hm^r.

misprinted
*
tsT^M^Js^.'*
is,
îfM<: hrbfk,
is
'^f^ m\
^fWrg^
^^
in
has been
'^^^
^^^ ^^ *^^ varga

*
here marked by
i.
hdbfk.
That
Agastya.
The NltimaQjarl on RV.
179. i quotes slokas 57-60;
Oldeuberg prints them in
ZDMG.
xxxix, p. 68; Sieg, SagenstoflPe, p. 120, translates them.
12.
Agastya and Lopamudra.

*
BV.
i.
180-191.
'
:
58.
I,
She with the two stanzas

her purpose.
During many (purvih
i.
79.
2) expressed
himself, satisfied
Then Agastya, desiring to enjoy her with the two (3, 4) following (stanzas).
becoming aware by austerity*
desiring to enjoy themselves,
59.
The
disciple (of the seer)
of the whole condition of these

(but) thinking
two
he had committed a sin {enas) in listening {rutva) b,

:
sang the
last
two (stanzas
5, 6).
hbk. ^f m^ fr, ^^^ m\ îT r(r^r*r), ^ ^: hd, ! ^fffj^ b, ^Î r^r^, 1 ^^ fk, 1 ^fTf^^r^r^. The evidence of the SarvanukramanI (cp. also Sayana) leaves no doubt
as to
^
^Wf
J
having been the original reading; see note
RV.
i.
179-]
Cp.
iv.
BRHADDEVATA
: :
iv.
60
.
.
[142
tadbhdvam.
^ Cp.
47
Sarvanukramani
samvadam tapasd veda, and iv. 50 vijndya samvadam drutvaantevdsi brahmacdrlantye .

:
apadyat; and Sayana on
EV.
i.
179. 5
sambhogasamlapam drutvd tatprdyaScittam ciklrsur uttardbhydm dha.
60. The preceptor and his wife (guru) lauding and embracing him kissed him on the head, and smiling both of them said to
him,
You
are sinless, son
'
^.
TÎ^hm^^^r^
W^
v,
J[^
bf,
h, ^^raf^RTT fk.
aj^ ^
r,
m^bfk, ^p[^ hd.

bfki, ^jft
^f^^:
*
hm^r, f*Tf%r5rg:
ofir^r^:
k. owR-nir
ZDMG.
'irflr
urTnfr
^^Vf?r Aw}.
RV.
i.
179
is
treated as a whole
by Oldenberg,
xxxix, pp. 65-68, and by
Sieg, SagenstofiFe, pp. 120-126.
61.
Then with the

'
five
hymns
:
(i.
i.
180-184), 'Your (coursers)

180.
i),
through the regions (yuvo rajdmsi

Asvins
;
Agasty a praised the

i.
but with the following, 'Which of the two"i (katar a:
185),
rfk,
^RTTTf^ ^^KW hdr^r*r,
^RT^
tj^TST
m\
qjcHT!! (only) b,
1^ îrftW
^R
^fifftf^ r^
62.
(he praised)
Heaven and Earth

:
our' (
nah
is
i.
186), all the dwellers in the

i.
(with) 'The draught' (pitum

i.
i.
188)
an Apri hymn^
and (with)
m^
(cp.
with the hymn 'To sky (visvdn divaukasah)^; 'Kindled' {samiddhah: 187), Food
;
'
Agni, lead' {agne nay a
189), (he praised) Agni.
^^ W
fM^^
"
r,
?^T hm^bfk. îfi|^1>i(lfHiI1

d,
bf,
^fwi\ ITrfWr
:
kr^r^',
4^l*1^|u[t br, ^rfij^TWH

I^f^T
t(lf1^|uin
Sarvanukramanl
:
tifii^ -illfW*^:).
'^^^
. .
.
^ hm^r, ^ ^ fJTTO^bfkr'^r^r'^ (Sarvanukramanl

the All-gods {visvdn devdn).
i.
^f^
^MIîlH!^).
That
is,
^ According to the reading of A, this
statement as to
l88 must be taken parenthetically, the following agnim, being governed
by tustdva
in 6l*.
The reading
of
is
A is
irregiilar in its
Sandhi {samiddhdpryahz=:samiddha
agne naya' ca.
dpryah), while in
the pratlka
imperfect: agne ca nay a for
63.
*The
resistless'
'
(anarvdnam:
i.
190)
'
is
to
Brhaspati.
:
The following (hymn), Venomous cresiture (kankatah i. 191)^ is of esoteric import (upanisat)^. Some consider this to be a praise of Waters, Grass, and the Sun .
TT^hm^r, Xf^;
b,
VTKJ fkr^'r^rl
^f?f hdrk, ^f?r^
b,
^f^
f.
143]
*
iv.
66

(as in the preceding s'loka:
[-RV.
ii.
lo
Another case of irregular Sandhi
kahhatopanisatz=kanhata
upanisat).
"
On
the meaning of upanisat as used here, cp. Sadgurusisya on

:
RV.
i.
50.
Cp. SarvanukramanI
kankatah
upanisad
ap-trna-sauryani visaiahkavan agastyah
prabravU.
Or Agastya, in fear of poison^, saw this (hymn) as an antidote. The last couplet here of the hymn, however, contains no distinct name (adrstdkhya) and its character is obscure^
64.
(nastarupa)
^.
^^ fT^T^ TT hm^r, <^tf<1^*I^*?J B.^Tf^^ hm^B, ^HfFT^

TS^:
^^t
B,
t^rg?^: hm^r.
bf, f|[^J k,
W^l
r.
The
^*^lnn hm^B, ^^TTOt |^: m\

r.
r.
gf^: hd^^
end of the varga
is
here marked by
^^
in bfk, not in
hdm^
* Op. the quotation from the
SarvanukramanI
in note
on the preceding
s'loka.
No name
of any deity appears in this couplet;
and as
to the only
two names of living

is
things, kusumhhaka
and
vricika,
which occur in
it,
the sense of the former

is
quite uncertain,
while that of vricika, though meaning scorpion in later Sanskrit,

expression nastarupa seems to
stanzas themselves
:
somewhat doubtful. The
mean
that the sense
is
not obvious from the form of the
cp. the expression tatha
rupam
hi dr^yate
which
is
used several times in
the
BD.
(iii.
76 &c.)-
The
fact that
varga 12 contains seven slokas does not indicate

;
here that some of

in the
the
them are later additions for as the end of a mandala always coincides BD. with the end of a varga, the latter has sometimes more, sometimes less, than normal number of five s'lokas (cp. iv. 18, 25; v. 28; vi. 6, 25, 29; v. 19 is no
mandala
vi).
exception, as slokas 102, 103 there are an introduction to
Mandala
13.
ii.
Deities of
BV.
ii.
1-12.
Grtsamada, Indra, and the Daityas.

'
'
Grtsamada praised Agni (with) Thou' (tvam With sacrifice (yajhena ii. 2) and Agni kindled
65.
:
ii.
i).
Then
'
'
(samiddho
ii.
agnih
ii.
3)
are (respectively) addressed to Jatavedas and Apri

:
stanzas.
Then with the seven (hymns
4-10)
I call
'
{huve
4)
(he praised) Agni.
^r^ hm^r, ^flT r^', ^f^f

îr^hd, ^fQ4^*im^r.
66.
a.
f,
Hf?T k,*%Tn
b. oUdl^^î^H^bfkr^r^, ^c1%-
Having applied himself to austerity, he, with (bihhrat) a great body like that of Indra (aindra), in a moment appeared in heaven and air and here (on earth).
RV.
ii.
12]
BKHADDEVATA
bfkr'^r^r'.
ii.
iv.
67
[144
^*'j[ot|
hm^rns, ^^t^?!
The NTtimaSjari on EV.
12. i
quotes 66-69
>
âyana quotes 66-68, besides
giving two other versions of the story.
the two Daityas of terrible prowess, Dhuni and Cumuri, thinking him to be Indra, both fell upon him armed.
67.
Now
^[^^rfH hm^rn,
T^ Tf?T bfks.i?^ g hm^rks, ^T^T ^ bn, ?rm
<ft fr^
^^J^ Bm^ns,
68.
%^ hdr.
seer becoming
aware of the intention (hhdva) ^ of these two bent on evil, proclaimed the deeds of Indra with the hymn Who when born (3/0 jdtah ii. 1 2).
'
' :
The
* Cp. above, 59
viditvd
tayor hhavam.
69.
The deeds of Indra being
(thus)
'
declared, fear
is
quickly
entered them.
struck
Now
Indra (saying)
This
(my) opportunity/
them down
more
(niharhayat).
^3^ hm^rfb, ;5rV^ r^r^r^.^ftWrm^ f^^ f hdm^r, jf^ ^^^^T^ Bn

(the latter reading is
in
keeping with EV.

5?I^rf^fi^
r,
ii.
15. 9
svapnenahhyupyd cumurim dhunim
ca jaghantha).
fiR^^hdm\
^^
in
JRff^b, SR^^f.
The
end of the
varga
is
here marked by
hdbf, not
in k.
14.
Grtsamada and Indra.
Having smitten them down, Sakra addressed Grtsamada Look upon me, friend, as one beloved for you have the seer become dear to me
70.
:
'
^Sf^ hm^r,
Tpgr r^r*r^.
^^ br^r', X^
:
^flRI^hm^bfkr^,
iTTO
passage should be
Jj^ k. iTThm^bfk, W[ rrh*r. TOffhm^rbfk, fl|^^ rrh-*r^ (Mitra thinks the correct reading of this flRI^^! ITRcft hm^r, ^H^ bf k, ^TTtTt r".
f, ).
!
Ask a boon of me and may your penance never fail.' For us, O chief of Bowing down the seer replied to him
71.
*
; :
speakers ^
^
*
hm^r, ^TTT^bfk.
seer uses this
^ Am\ ^:
bfkr.
asks,' speech
The
form of address in support of one of the boons he
that stirs the heart.'
145]
iv.
75
[RV.
ii.
12
72. let there

stirs
the heart.
be both security for our bodies and speech that Let us abound in heroes* and wealth. We,
^
Indra, turn our thoughts (dhimahe)
to thee
r,
1[^ \fW| hdm\

*
f,^*{l*i^ r^
X^ V^ff f^ TR|
ki^,
f^
21. 6"
^jvf^
f,
The
expressions suvirah and vah castu hrdayamgama were doubtless suggested by
the last pada of
RV.
ii.
12.
15:
suvtrdso vidatham a vadema,
and by
ii.
(dhehi)
posam rayindm,
aristim tanunam,
svadmanam vdcah.
i.
The evidence
plur. pres,
of the
MSS.
points to the form dht-mahe (which I take to be the
middle of
dhi, to think)
iii.
dhlmahi in
is
doubtless due to the influence of that form in the Savitrl (EV.
62. 10).
73.
and
is
thee,
Indra,
we
;
discern in every birth

:
^,
and
this
my
heart
fixed on thee
'
go not away
thou art the better
chariot-fighter
(rathUarah)
^.
fk.
WJ ^ f^WRWt hm^rb,
5l<sif*I
^^K'^\'^\H\
^Hl^
^Rjf'T
br,
^^{^ ^Rrf^
f,
^nirf'T hdr^r'r*r^m^ (lIT^rf'f perhaps due to a transposition of syllables by a
slip of the copyist of the
archetype of A, that
is,
m^fn
for ^(f*t).
c^sHP^^hra' rb, cTT

f,
?T<T'T:r^*r,
^FTn^fk.mqin^ ra\ mM^JI^^

is,
hd r, ^TnTTTR
^niTRTm r'^r',
TRlTb.
*
That
probably, in every form thou assumest.
'*
This being a reason for

;
Indra remaining with Gftsamada to assist him in his conflicts with Daityas
cp. the
words
used of Indra in RV.
i.
84. 6
nakis tvad rathitarah.
74.
This choice (made by Grtsamada)

stanza (of IIV.
all this
ii.
is
'
explained in the
:
final (6)
2 1),
Indra, the best (indra sresthdni)

Saci hearing that
*,
he chose
as a boon.
The Lord of
b,
7Tf?[^br,
g-me({|I
is
r,
TTf^fk. 7Tfl[?tm^^T^f. ^T^lH^h,
m^m\ ^T^r. %^fk.
5|8lf^ '^T^Srm
m\ ^^TTflRltW^
it.
not found in A, but
bfkm^r have
The end
^(JHrU<4i*WÎ
is
This s'loka
of the sloka
here marked by îj in
bfk, not in m^.

*
That
is,
the prayer of Grtsamada stated in 72, 73.
15.
Story of Indra and Grtsamada (coutiuned).
the right
Conqueror (turdsdt) agreeing, grasped (him) by and the seer, through his friendship for him, hand, touched Indra s hand with his own. r. iifMiyiHI hm^rfb, ^ fT^T^ k. fj^^ m^ hdm^ jyiVn B. g Bhdm\ "
75. the Swift
i
II.
RV.
ii.
la-]
BEHADDEVATA
iv.
76
[146
76.
And
thus they went together to great Indra's abode.
There the Destroyer of Forts (puramdara) himself affectionately honoured him,
%^ hm^r,
77.
<ff '^ bfk.
'>^<^ hm^r,
'IT^ br^r^r'',
g^ fk.
by
and paid reverence^ to the seer with ceremony prescribed And because of his friendship the Lord of Bay Steeds (harivdhana) again addressed him
rule
^.
:
^j^S^Tc^b (transposition for
"f^^T^
?),
"fl*l^l^'^^<|c|^f.
(puj) is used of a king receiving a seer.
* Cp. below, V. 79, where the
same verb
v. 24.
Cp. the same expression below,
78.
'
Since you,
best of seers, with your praise {grnan) *
delight {mddayase) us, therefore, being the son of Sunahotra^,
you
shall
be (called) Grtsamada by name ^.
^TQTT'l.r, <<4^l<^l^l>>
^TWTf
Nirukta
hdm^, *<^|l^(for
the three words
^WT^'?-
W^)
fk.
ix.
" Cp. Yaska's etymology,
grtsa
;
iti
medhavinama grndteh stutikarmanah.
Cp. Arsanukramani
ii.
aurasah iunahotrasya
:
and Sadgurusisya on Sarvanukramanl,
introduction to Mandala
ii
iunahotraputrah.
reference he
Op. Sadgurusisya,
ibid.:
paicad
indrenoktagrtsamadandma.
The
makes to the Esyanukramana ' can only be

ii.
intended for a paraphrase of the corresponding passage in the Arsanukramani,
2-3"
79.
Then with the twelve

ii.
(ii.
11-22)
hymns
(beginning)
'
(rudhi:
11. i) the seer praised Indra.
And
just as he
Hear' was
praising (him) he
saw Brahmanaspati
^rfPPiTfTi: bfk.
there.
of the varga
is
^^nPRt?n^ hdm^r,
in
The end
here marked by
hbfk, not
in
m^.
16.
Deities of
BV.
ii.
23-30.
80.
Now
he praised Brhaspati also
in those (stanzas) in
which
also ^
(that form of) the
name
hm^r,
{lingo) ^
appears.
(ii.
He
praised
him
with the four (hymns) after this

âfîf if*r^^
23-26)
i[f fk (cp. Sarvanukramanil on
ii.
b, ff^rf^^^^ ^Hf^n^^: itf r', ^sIhî^^: 23 m^^cdl^ taRrtiU'n)' ^TT^rfH' bfr, n1lfT*
:
147]
o^TT^b.
iv.
83
[-RV.
ii.
38
m^fr,
*
The Sarvanukramanl has the same word

:
drstalinga,
which âdgurus'isya explains

brhaspatidevatyah.
a8
^
follows
tatra
brhaspate
devanida
ityddi-drsta-brhaspati-sabdad
:
That
is,
Brahmanaspati as well as Indra

is
tarn apt referring
back to brahmanaspatim in
79* because 80"
parenthetical.
81.
(beginning)
'All'
Of the
:
hosts'
24.
(stanza)
(viSvam
ii.
(gandndm: ii. 23. i) in the 12) Indra and Brahmanaspati

;
together.
Or*
(he praised) Brhaspati incidentally (prasangdt)

strictly
and Brahmanaspati
Êrl^^TWW^J^
speaking (eva)
|
^.
^Tf bfkr^r^
^
is
trbfk, TTl
'^
s^tHU|<iJ<f\
dra\
fTJ
H^f 1^1 hm^,

:
ofTnTOlfi-
oirf?!^
hm^bfk, oxjf7%^ TT r^
of stating what has been said in 80
is
As an
alternative
way
that
is,
Brahmanaspati
suktabhdj, while Brhaspati

ii.
rgbhaj (80) or nipatahhdj (81).
The Sarvanukramanl
dfsfaliiigah.
gives the deity of
23-26 as Brahmanaspati, adding barhaspatyas tu
82.
He
praised the different power of the
two by
(lauding)
one and the same deed *. To Mitra, Varuna, Daksa, Amâ, Tuvijata^, Bhaga, Aryaman,
^^l
is,
it
hdr^ TP^l m^r.
82"^
is
not to be found in bfkr'^r'^ (doubtless also
r'),
that
belongs to
A only.
As the varga has
six slokas with this line included, the latter

.
is
probably a later addition.

*
Cp. note on 83*
That
is,
though praised under different names, their activity cannot be distinguished

*"
in these
hymns.
Though
this
word
is it
an epithet of Varuna in RV.
ii.
27. i
where
the names of the Adityas are enumerated,

60 as to
his eye,
appears here to be meant as a proper

xii.
name
36 in
(B)
make
up seven Adityas.
is
In
this
the author doubtless had Nirukta
where tuvijdtah
explained as bahujdtaS ca dhdta.
In BD.
vi.
147, 148
twelve Adityas are enumerated, including Dhatr.
83. the Adityas, belongs
the
28)
hymn
is
(The hymn) 'This' (idam:
ii.
'These' {imdh: ii. 27). stated to be addressed to

'
Varuna.
(The stanza) addressed to
me
'
(yo
me:
ii.
28. 10)
is
Varuna beginning ^ destructive of evil dreams and the

<>3Tnn^
it is
Who
^.
like
^rn{%
bfkr^r',
TT^ hdm^-^ 1[WT^ hdm^r^ l^(^T br^r'.^KTô r^bfk,

hd.
^Trr^
m\ ^?rra
oTnrrtii^
k,
fb,
u!inji*n:
hdm^r^
83*"*
occurs here in hdm^r^, but in the
B MSS.
found after 92, where with reference to
RV.
RV,
ii.
29-]
it is
BEHADDEVATA
quite out of place, but
:
iv.
84
[148
ii.
41. 20
where
its
presence gives the varga five slokas

").
(a matter of
no importance there
cp. above, iv. 64,
note
Its present position is necessary,

five slokas.
though
If
its
inclusion gives the varga one line
beyond the normal number of

,
any of the other

,
lines are later additions, they are probably 82*^
found
found
in
only,
and
81"
which could be spared from the text with advantage, though

*
it is
in all
the
MSS.
The reading
to Varuna.'
of the
B MSS.
would mean: 'The

of
vi.
(stanza)
"Who me"
in (this)
hymn
The comparison
78 makes this reading varune seem more likely
to have been the original one than varum.
ndgha,
'
the sin (caused) by evil dreams.*
The reading of m^ looks like duhsvapSome MSS. of the SarvanukramanI add the
i.
words upantya duhsvapnandînt, and the Egvidhana,

duhsvapnaâmant.
30. I, describes
this stanza as
'Upholders of law' (dhrtavratdh ii. 29) is addressed to the All-gods, but that which follows, 'Right' (rtam: ii. 30), is addressed to Indra. In the (stanza) His power indeed (pra hi Tiratum ii. 30. 6) Indra-Soma are praised together.
84.
:
'
'
TTt
^hm^,
But
in;
?m: br^ iit <m:

*
f,
^ 'm:
;
r",
in;
m:
k.
85.
ii.
30.
8"^)
is
:
ii.
30. 9)
tvam 'Who us' (yo nah the Middle Vac (is praised). (in) praise of Brhaspati the stanza 'That of yours'
in the hemistich
Sarasvati, thou' (Sarasvati
(tarn
vah
ii.
30.
1) is (in)
praise of the Maruts.
ITSRT g
r,
irSlWt
g hdm^b.
^fTRf
Jrr^fkr^,
Cf?^ fl^l. fk,
^^[^ ^fTraf (T(^t^^ b, ^tWT hm^r

in
g fkrl p^TfTT^fTnrf 'ra: b, ^f^^ ^^r', ff^crf^f ^ 'I^ hdm^r.?T^ ^B^ r^

:
?nW^
the reading of the
SarvanukramanI: yo no bdrhaspatya
tani
vo marutt.
^ B MSS. The
31-35.
is
supported by the
is
end of the varga
here
marked by
^^
hbf k, not
17.
in
dm^.
Deities of
ii.
BV.
ii.
86.
'Our' {asmdJcam:
;
31) should be (regarded as) addressed
to the All-gods
'Of this'
following
^rrf
and the stanza at the beginning of (the hymn) {asya: ii. 32. i) belongs to Heaven and Earth the two
;
it
(ii.
32.
2,
3) are addressed either to Tvastr or to Indra.
^^^T^ '^^ ^ ^^ ^^T^^^ ^TRI W^ ^B^ '^Tf^tT^TRr g ÂI^N^ hd, fjfrr^^srer w^ m\ î<igT(*<^ g r. ^^m^> m\ o^^tmrft hdr^, ^qt^m^ o^^ Wl^ "^^'TT r*r, (^TT) ^T^ b.br^r*r have
bfkr^"', ^TTfllhmir^,
b,
f,
g r.^^RT^TWf^ '^^ ^
'^T^ '^^
r^r',
r^
f,
r.
r^
149]
iv.
89

<j|c(T (instead of at the
d,
[-RV.
ii.
34
^T
line).
at the
beginning of the line before

h,
end of the preceding
^T^^sh" m\ ^T^^^
^T^ TT),
Two
d^^'StH
r,
TR^^fli
f,
TT^
^'Vei\ r^ (cp.
b,
Sarvanukramanl
r^rl
\ 57#
87.
(6, 7),
'^f^^t^Rt
"^fîft^-^l
%^ ^^
and
(stanzas) each belong to

(8)
Raka
(ii.
32. 4, 5)
Sinivali
while with the last
the six (goddesses)
Guhgu and the
rest (are praised)
B
to
preceded by these (stanzas

'
(beginning)
Kuhti I
'
tatpurve) there are two stanzas (kuhum aham) traditionally held (to belong)
:
Kuhu.
^z
j
j
ti'jiKi, h, trs
^'^^rra:
mM (^
d),
^^
aprr^rra:
b.
^^r^rra: fk,
r^rS.
^
8f^
JJJHrr^* r^r*r.
are found in
* In
^^
3.
%^fjfr73rra: r. TT^THW^ hm^bfk. -nT^ ^THI
only, not in
Am^.
TS.
iii.
n^
the two stanzas to Eaka
(=RV.
3. ii
ii.
32. 4, 5) are followed

iii.
by the
above two stanzas to Kuhii, and are preceded by others to Anumati (TS.
these are again preceded by four to Dhatr (TS.
iii.
'"').
3. il^'*);
B
anv
'
88. Followed
it,
by these
(taduttare) there are two,
anu nah
(and)
traditionally held to belong to Anumati.
At the beginning
in the
May
Dhatr (beginning) the Creator grant us wealth (dhdtd daddtu no rayim).
same place there are four
(stanzas) to
'
f^fl!
fk,
f k,
% fTT^ra:
89.
^ b.
'
r^ r^
r^ f^f^fc!
fr=^r^r\
^r^: b,
cTTT^
f^fTT
rt^Tft
k,
^TRt
k. ^^^T^ ^b.
f
r^r^ r', '^
||
f7[^(^^
^^TTfTI 'ft
r^r^^ ^îfTT TT
^^ ift (^^g ^ TS.).

Now To
'
thee
'
(a te
ii.
33) is addressed to
'
Rudra
ii.
(and)
the following,
Delighting in showers
(dhdrdvardh
34) to the
Maruts.
Seeing a beast (mrgam)^ on his

in fear (hihhyad etya)
^,
left,
the seer himself approaching
TRTfl^ hm^^*r^ ^TT^^

bfkrir*r
f,
b,
^T??^
fk,
TR^^
r,
r.
^ hm^^, ^^TT^
f^^^^ ^f^ ÎH^
(^
in
EV.
ii.
33.
b,
11). f%T^(?I '^f^: ^^rR:hdm\
f%[ %wr
^^ ^^ni:
'
f^%r
^f^: '^^w:
^
(^m)
*
^^
f^Mf^di^f^
'
(the last two syllables

*
come from the following
line) r^r^r^.
Or
'
beasts
according to six
MSS.
Or
afraid of
them
according to
several
MSS.
RV.
ii.
SS-]
BRHADDEVATA
same
in
:
iv.
90'Praise the
[150
90.
(stuhi
praised the
the (stanza)
famous'
irutam
ii.
^'^. 11),
'
'
propitiating him.
:
Then
in the following
is
hymn
m^r.
(beginning)
Unto (upa
b.
ii.
35)
f,
Apam
The end
napat
praised.
is
cI^Tr^?i:hd,
1^^
hdm^.
^
ii.
'qr^
<T<TJ
t(^ hdr, <pRTt
^T l)^'. ^
'JT ^^-
^^Î^^r^/r'.
90"^
is
omitted in
of the varga
here marked
by
^^
in bfk, not in
18.
Deities of
BV.
36-43.
Indra as a Eapinjala.
There are two hymns (ii. 36, 37) addressed to the Seasons (beginning) To thee (tuhhyam ii. 36. i). After one addressed to Savitr (38) follows one to the A^vins (39). With the last (stanza 6) of (the hymn) to Soma-Pusan (40), Soma, Pusan, and Aditi as
91.
'
'
: :
well, are praised.
?!rr^ hbk,
w4^
f,
oWT^
r.
^t'llMl^
ii.
;
b,
^\?TX^H!J^ (^<nO
f,
^f^-
^X^ hm^r
92.
(15^*<Im1'^#1. Sarvanukramani).
And
(at
the beginning of
to
Vayu
(i, 2),
one to Indra -Vayu
41) there are two (stanzas) next (come) five triplets (3)
(4-18) addressed to the Praiiga deities
^
:
The stanza 'Forth'
(pra: 19) praises the two Soma carts: Agni is there incidental Heaven and Earth (dydvd 20) (praises) Heaven (nipdta-hhdj). and Earth then follow (21) the two Soma carts b.
*
'
r.
TRI^ Vi^^
*
A,
oTR^ ^^%
ii.
b,
o^T^
;
TTR'TOb, R^rra:hdm^rfk.
On
these deities cp. above,
^rfw^
27-35
also
f^^TrT
f,
(^^) TPSnUT ^TWPf

b.
hrfk,
MjfM^-^
Sarvanukramani on EV.
i.
3 and
ii.
41.
* According to the Sarvanukramani, the whole of the last triplet (19-21)

either
is
addressed to
Heaven and Earth or the two Soma
carts, while
Agni
is
optional in 19".
partridge,
Now^- Indra again desiring praise, became a francoline and taking up a position on the right quarter of the seer as he was about to set out ^, uttered a cry (vavdsa) ^,
93.
hm^s,
^
4
:
bfkrl
^mrrWR ^fWR^hm^r?,
^spTfl llf?T
^twnfl
RV.
This and the following sloka are quoted by Sadgurus'isya

^ Cp. Nirukta
ix.
(p.
104) on
ii.
43.
grtsamadam artham
abhyutthitarp, kapiUjalo 'bhivavaie, cp.
Sarvanu-
151]
kramanl on
**
RV.
-iv.
9d
43;

Rgvidhana
i.
[-RV.
vol.
ii,
iii.
6
8.
ii.
31. 3, 4;
Max
Miiller,
EV.^
p.
Though, according to Eoth, Erlauterungen,

an interpolation,
it
p. 125, the
passage of the Nirukta quoted
in note * is
was evidently known to the author of the BD.

is
The
43.
stanea which Yaska goes on to quote for kapifljala
the
first
of the khila after
RV.
ii.
94.
He
(ii.
(Grtsamada), with the eye of a seer, recognizing him
(Indra) in the form of the bird, praised
him
in the
two following
:
hymns
42, 43),
'With repeated
TnTP^rwtH
s,
cry' (kanikradat
ii.
42.
i).
is
^T^Tîllff*?* hm^r,
l|<TJnfi?f?l bfk.
The
BV.
end of the varga
here marked by
^C
in bfk, not in
hdm^.
Mandala
19.
iii.
The seer Visvamitra.
Deities of
iii.
1-6.
^,
95.
The son of Gathi ^ who,
after ruling the earth
attained
by penance
and hundred and one sons*^, uttered the hymn which is addressed to Agni, Of Soma me' (somasya md iii. i), and the two
to the position of a
seer (hrahmarsi)
Brahman
(obtained) a
'
following
(iii.
2, 3)
Wpr^hdr,
2 5 7 r r r'.
fk, ^rFra:hd, i^rf^ in\ inrRJ hm^rb, inrr^ f. 'rt ^b, wrm^ r, o^l^b, ovpr^^r^', oWT^fl f.TTt^H^^ hd, ^Trf^îg^ra: r,
m^
Îin^4"4H. fk, JIlNilMH.
b.
Î?qt:
^ hm^r,
iii.
i^rMXHl
f,
|fM<ffl
b,
?T?q^
That
is,
Visvamitra, seer of Mandala
Sadgurusisya
different
and more detailed account of Visvamitra.
(p. 104) gives a somewhat * This remark of course refers to

*'
Vis'vamitra having originally belonged to the
wamor
*
class.
Cp. AB.
vii.
18. i.
96. addressed to Vaisvanara.

iii.
With every
log' (samit-samit
4) is
an Apri
hymn
(dpryah).
:
There follow here two hymns
(iii. 5,
Heaven and Earth, the Dawns ^, the 6) addressed to Agni Waters, the Gods, the Fathers, and Mitra are incidentally mentioned deities (nipdtdh) ^.
^^TTCt^ ^ fkr'^r^r^
^^hO^ W
b,
%^TRft^t?T
r,
^ ^ M<l^f?T hdm^
redundant after l^fH*^
(the
pratlka of
iii.
3).
I have omitted the syllable
^ because
it is
^,
and because
it
would give the pada thirteen
syllables according to the reading of the
MSS.
R's reading
^JJJl-lO^f^
is
impossible, while that of
hdm^ Vmt.
^'^T'fTT-
^(TI I regard
as a corruption:
Mr^ ^
having become
^fr^ ^,
the following
%^-
lO<< bad to be changed to
%^TTCI^f^-
This reading gives both a wrong and an
RV.
iii.
6-]
BEHADDEVATA
(iii.
iv.
97
'
[152
incomplete sense: 'the following also
2)
beginning
is
vaisvanaraya"
iii.
Agni, instead of Vais'vanara),' and no account
then taken of
3.
(is
addressed to
'^f[X3n hd,
b,
^|^^
f k,
m\ Wlfr
r,
1 ^R^
fÎ^ g
*
s.
W^
^|fH*n bfr^r^r^
hm^r,
Wfl^n k.%
bfr^r^r'a,
^^^ hm^r, "^ '^ ^ ^ I '^ %

k.
^^
rf^
^T^gf^^TT ^^
f^qifTT
r^kr^rîT,
^TRT^fÎ^ ^^^l"
f^mm
fb,
^TRT^fWrf^
f^mfl^TT^rnr^r, âdgumsisya
(cp. v.r.).
fq<!^^
t^TrlT m\ ^TRT^-
hm^rs, fqcTCti^
r^fk
On
;
the Sandhi ^^TT
^^Wt
see introduction to Sarvanukramani, p. x, ^ Nipata

is
and
foot-
note
Aufrecht, Aitareya Brahmana, p. 427, last .
here used
= mi5a/tn.
ITie last three padas of 96 are quoted by Sadgurusisya, p. 105.
97. In (hymns) addressed to Agni, Vai^vanara, Varuna, Jata-
vedas are seen to be praised a.
Wherever
(here)
one (of them)
may
be praised or there
is
no
(actual) praise ^,
one should
know
that they are intended to be incidental or to serve as a comparison.
ô T^rh*T\ %qTm^ hdm\ f^ Ml otmr^ fk. xj^rnfrg hdm\ inn^

rti
^
*
lf^T
hm^ r,
V^l
Îf^^ B.
r,
il-m^sjffl^l
b,
bm^ r, cTil-tl^fd^l
B.
fitMlcil^Jl^
^mrtlHîg*
f k,
%qW^t'^< r.
deity
is
The
first
is
pada has only ten
syllables.
That
is,
when the
not invoked,
but the name
merely mentioned, as in a simile.
98.
The
royal seers*,
the Grtsamadas, the Vasisthas, the
Bharadvajas, the Kuîkas, and the Gotamas, the All (gods), the
Asvins, the Angirases, the Atris, Aditi, the Bhojas ^, the Kanvas,
the Bhrgus, the

grfir^rr bfk,
Two Worlds
hdm^r.
{rodasl), the
Regions (disah) c,
HT^
*
fk.
^BWr m\ ^W3t
^
grf^
îfTTWrg hd,
b,
^?rr^ m^bfkr.Jfrwr hm^rb,

kr^r'^r'',
hdr,
?R^T
^JWT
W^fl
f.
Mentioned as a
class or group, like
all
the following names except the As'vins,
EodasI, and Aditi.

X. 107).
^ That
is,
liberal patrons, here

(viii.
spoken of as a class
(as in
RV.
Mentioned below also
128) as incidental in
hymns
to the All-gods.
99.
when
praised at the beginning, end*, or middle of a
hymn,
in (hymns) addressed to Savitr,
Soma, the Asvins, or the Maruts,

not interfere
^.
to Indra or Agni, to Eudra, Surya, or Usas, do
(vydghnanti) with the deities
who own
r,
the
hymn
{suktdbhdj)
o^??no
b.
hdr,
<^^<>
B.
"JTr^^"^^
^^^
rr^'^*^ hdm\ ^^^^R.l*

il^pq%g m\ ^'^fN%g
i^r'^r',
"îlM ^ ^r fk. '^Mf^r,
hd,
153]
b,
iv.
02

f.-
[-RV.
iii.
36
^1rtM^3
^h^2ft^r%^
^fTT^ hm^r, ^ffUdU

of the varga
is
i.
t^v'',
no
or <n: in bfk.
^^^r', ^WTTf'TTri.r^.
* Cp. above,
deities
iii.
The end
here marked by ^Q. in bfkd.

* That
is,
52; also
22 and below,
v. 171,
such incidental
do not interfere with one particular god being the chief deity of the hymn.
20.
Deities of
BV.
iii.
7-29.
The seventeenth Adhyaya (RV. iii. 7-29) is Agni's. 'Stand erect to aid us' (urdhva u su na utaye: i. 36. 13, 14) these two stanzas of Kanva are addressed to the sacrificial post {yaupi), and the five (beginning) They anoint thee {anjanti tvd ^
100.
'
'
iii.
8.
1-5).
Tt^br,^^hm^fk.
^rR^-nrr,i|ill.=HNhd,^R^jn\<*M||Jjfk.T^WT^hd,
is
The
correct pratlka
tvam, but tva {tveti) has been substituted for the sake of
the metre.
101.
The
is
rest* (are addressed) to
many
;
posts, while the eighth
stanza
is
addressed to the All-gods

that which
is
the last (stanza) of this

said to be addressed to
(hymn)
post)
^.
said to be concerned with cutting (the

:
The sixth (hymn
iii.
2)
<^
is
Indra-Agni.
^^T^ ^^(^1^^) hd, ^^>g^ ^^ l^ "^^ ^F^ b. w^^ Êfmrr hdm\ n-q^ ^w[ bfkr^ wîn: ^f r^^ ^f^ ^frwr r.^nt^lM4j^?)hdr, (^f)^T^'^N4J^^ rr^ ^?^T^^^T^ b.^^^r^^ST^ fk.
^TTT
^W^
fkr,
111^
That
is, all
but the eighth and the eleventh stanzas, which are excepted
:
according
to the
Sarvanukramanl the eighth is optionally excepted

va.
aUjanti yupastutih
.-
sasthyddyabhir
(also
hahavo,\tyd vrasciny, astaml vaisvadevt

Sayana) has vrahint,
"
The
text of the
lyut)
Sarvanukramanl
but Sadgurus'isya (adhikarane

of the
must have read
vrascani.
That
is,
the sixth
hymn
Adhyaya
(cp. 100).
102. (The stanza) 'Agni,

is
Dawn' {agnim usasam:

;
:
iii.
20.
i)
addressed to the All-gods
(they are) also (invoked) with the
(stanza)
'Dadhikra' (dadhiJcrdm iii. But the stanza 20. 5). 'Agni and Indra' (agna indraS ca: iii. 25. 4) is addressed to
Agni-Indra.
to Vaisvanara.
II.
The following
triplet
(iii.
26.
1-3)
is
addressed
RV.
iii.
z6-~]
BRHADDEVATA
^^^^ lidm^r^r^r*rbfkr^
:
iv.
103
the
latter
[154
reading
is
'^Srf^^pra
^^êlllMfJM^ r:
doubtless a correction owing to the metrical irregularity of a pada of nine syllables (cp.
Sarvanukramanl
agnim usasam adyantye vaisvadevyau).
^f^JIsfiTt'Tf^
f,
Am^, ^f^sm-
stf?T fkr, ^îflff?r
b. ^[^^^ t't\ r^^#
b,
X^^
^%f7T
hm^. TTCt
26.
hdbfk, TRJ
r.
103.
And
(the triplet)
Let them go forth' {pra yantu
iii.
The last (stanza), 'With 4-6) is addressed to the Maruts^. a hundred streams' {iatadhdram iii. 26. 9), is (in) praise of 'Forth your food' {pra vo vdjdh iii. 27. i) praises a preceptor b the seasons 'Rub ye' (manthata iii. 29. 5) praises the priests.
:
?rr^fT^
br'^r'^r^
Bhm\
^TÎrTP^r.
f k.
Mf^^
"Wtf^ hd, iaf^^:

br.
:
^fTT
r,
^f^^^
explained by
iii,
'4ifc4^^4
J{^^r\
hdm^fk, JJ^^l
* Cp. Sarvanukramanl:
trcau vaisvanarlya-marutau
the last word
is
Sadgurusisya with dvittyasya (trcasya) maruto 'gnih.

p. 160.
See Geldner, Vedische Studien,
* Cp. op.
cit.,
pp. 159, 160.
104.
But
in the (stanza) 'Misty' (purisydsah:
iii.
22. 4)
he
(the seer) lauds the fires on the altar {dhisnya).
Now
they are
there to be recognized as the Divine Sacrificers.
%irr%^
is
hdbr,
'^m^^ f kr^.
in
?R g
in k.
hm^r, cT^
f bfkr'^r^
here marked by
^0
bdm^f, not
iii.
21.
Deities of
BV.
30-33.
Visvamitra, Sndas, and the Rivers.

after this (beginning)
105.
desire'
The twenty-three^ (hymns)

(ichanti:
iii.
:
'They
in
30) are
iii.
addressed to Indra.
But
the
hymn
'
Forth
'
(pra
33) Vi^vamitra and the Bivers engaged
in a dialogue
^.
?:4jnnnT hm^r,
^^f^
cTT bk,
^f?r WT f. fWT^T^:
r^r^r"^,
rHfkr^r'^n, fini
hd, ofinr
r
is,
-Hîf^l brbf k,
iii.
^^fft
105"
o^
iii.
^^^m\
33
is
^ ^^^r^rS*.
EV.
* That
RV.
30-53, not 30-52, because

**
excepted ; for similar state-
ments
iii.
cp. V. 12
and 105.
and
106**
are quoted in the NItimafijarl on
33. I.
106.
The
seer going with Sudas
the sake of sacrifice
to the confluence of the Vipa^ and the Sutudri

(rivers)
being his domestic priest
for
addressed these two
with (the words) 'Be propitious' (iam).
155]
iv.
109

fk,
[-RV.
iii.
33
^fg(^|V^ hm^n(m), ^'Pi^lvJi

b,
^f^W[^
"^mH
h,
g^^
^ ^?f^:
r,
f,
1^^ ^ f
f,
hdm\ l^fm^
Î?T^
^^
'Iff^: hdni\
b,
^ f^mi^ n. g^TOT ^ ^^f^t IjfiT^ ^3^[T^: îf^^W^m.
k.
(hymn) there appear statements {pravdddh) In the dual, plural ^ and singular: in the hemistich 'Unto' (acha: iii. 33. 3*"^) or in the (successive) padas (pacchah) 'Down to thee'
107. In that
(ni te
:
lo*',
lo*^,
11"), in
the singular
(eJcavat) in (reference to)
the
rivers ^
o^ % bfk, o^fitl^r.
* Cp. Nirukta
ii.
q^
TT hdr, T|^ TT m\
TJl?
b, XJ]^
f,
IT^
k.
o^f^ ^ bdm\
24.
**
Which speak
in the plural in
iii.
33. lo".
108. in the dual (dvivat) in the first distich
(iii.
33.
i, 2)
"^
besides
a hemistich (3*"^, the speech (being that) of Vi^vamitra according Or (on the other hand) the rivers to the sacred text (sruteh)^. addressed the seer in the plural (hahuvat) with these (following)
stanzas,
o^r^:
^:
hdm^r,
1,
^^^%
b,
^^^%
b,
iii.
fk. iiTrrf^T^fw^T
hd,
"nmf^r^H
TT
f,
u.tir*i"4fwr#r
T[crrfw5fM4i
TnTrf^r
k.
*
4, 6, 8,
According to the Arsanukramanl
7 (followed
by the Sarvanukramani) stanzas
10 are spoken by the rivers (nadivacah), the remaining nine by the seer {visva-
mitravacdmsi).
The Sarvanukramani has

*
in
this
passage clearly borrowed from
the
in
Arsanukramanl.
The same expression

is
{iruteh) is used in the
Sarvanukramani
vi. 18. 2)
;
stating that Visvamitra
optionally the author of
RV.
iii.
31 (see
AB.
the
(cp.
Arsanukramanl
(iii.
5)
has the expression yatha irutih with regard to that
hymn
Sadgurus'isya, p. io6).
with the sixth, the eighth, the fourth, and the tenth the rest (itardh) are the seer's. The two gods who are celebrated in the seventh stanza and in the sixth
109.
;
(viz.)
MNia*MT
^;i*qT hdm^f,
hf,
MBiaIT dm\ M8Ta*Mi

<^^M|i rbk.
all
b,
^g^T ^
MBMIS*^!
k,
^^re^ft^r.
is
^'^ ^
The end
of the varga
here
marked by ^0 in
m^, by ^^ in hdf, not at

* Indra
in bk.
in
and Savitr are mentioned

:
the sixth, and Indra in the seventh.
The
Sarvanukramani says
sasthtsaptamyos tv indrastutih.
RV.
iii.
33-]
BKHADDEVATA
iii.
iv.
no
[156
22.
RV.
31
an adoptive danghter.
Visvamitra and Sakti.
110, 111. are to be recognized as incidental. In the last (hymn) a there is (a stanza)'^ addressed to Indra-Parvata. How one makes a daughter what is called an adoptive child (putrikd) or in that sense (tathd) impregnates her c, that is told in the (hymn) Teaching (Sdsat iii. 31)^. In the stanza Not {na iii. 31.2) the giving of inheritance to a daughter is forbidden e.
*
*
'
'
't^ô hdr, fj^fo b, '?r^rf%'' fk.iTRfkr^r^r^ Tfigb, ^rrr^hdm^. iir. ?I^ hm^r, TT^rr bfk. \rfr ^ hdmV, t<fh^ bfr^r^'^^WT k. ff^^rf^
b.
hm^r, <!(^rf^
*
iii.
b,
ff^TRrf^ f. TlfTlfq^
is
hm^r,
fffTT^TirfTr fk,
iii.
TrfW^^fTT
^
That
I.
iii.
is,
of the series of twenty-three (above, 105), viz.

**
53.
That
is,
.
53.
Sincati reto
is
meant
for the equivalent of

iii.
sekam
ep.
rrijan in
RV.
iii.
31. 1
iii.
EV.
I,
31. I
commented ou by Yaska, Nirukta

iii,
4;
Sayana on RV.
iii.
31.
see Geldner, Vedische Studien,

iii.
pp. 34, 35.
RV.
31. 2
is
commented
on by Yaska, Nirukta
6.
112.
she)
is
And (the seer) says that her son (who a brother like an eldest (brother) ^.
great
sacrifice
is)
younger (than
Gathi's
At a
of
Sudas,
by
Sakti ^
son
(Visvamitra) ^
cf^rr^Tf B, cT^rr%^ a.
^T!rr
much
is
r,
ûrt
is,
bfk.
^cm:m\ ^^
^ Son of Vasistha.
the
rest.
^fW^T
hm^r^r3r*l^
^f^- hdm\
7rrf%i bfkr.
* That
as if
he inherits property from his grandfather through his mother, just as

latter.
he had been an eldest brother of the
I take jyesthavat to be
jyestham (bhrdtaram) iva.
The form Gathi

iii.
(not Gadhi)
supported by the AB. and SarvanukraraanT, introduction to Mandala

are quoted
* 1 1 2*' -
116"
by Sadgurub'isya on RV.
i.
iii.
53, the first
two
lines,
however, only in an
i.
adapted form; cp. Indische Studien,
119
f.;
Muir, Sanskrit Texts,
343.
sank down unconscious. But to him the Jamadagnis^- gave Speech called Sasarpari, daughter of Brahma or of the Sun^, having brought her from the dwelling of the Sun. Then that Speech
113, 114.
forcibly deprived of consciousness.
was
He
dispelled the KuSikas'^ loss of intelligence (a-matim)^.
f*rg<^
hm^r, ^5T\Tr^ bfk,
n^rT%7T:fk,îrwr%r!:r2r'*r'.
^re^hm^,TR^bfk.
*J^cm
r^r^r'.
^^%7i:
hm'r,
^^T%^:
b.
7T#bfr,fT#k,7T^rr

'
157]
hdr^r*.
iv.
117

^
bfk.
[-RV.
iii.
S3
WT^ ^
53. 15 (112"
hm^rs, 5|T^*
and 113
113*"*
and 114 are quoted by Sayana on
RV.
iii.
being paraphrased by him as well as Sadgurusisya).
114. êJTîllf^^Tî:*! Ani\oT!i^|f^^|^<ij b,
^*nf<^l^cM
fk,OT!j*||f^^H|rtJ
fk,
b.
r,
^TJR
Wl^
?.
^%
is
hm^r,
fri
^^
r^r^^
^1f
?,
^^ ^ Wf^f
îfd4l*l^^^f.
EV.
iii.
^-
fTRTniTf^^hm^r, ^?Rf?i
The end
of the varga
fTT'nng^ s,
-ij^lfd
in
MI*l(Nd
b,
here
marked by ^^
hdbfk, not
in m^.
53. 15.
* Cp.
"
EV.
iii.
53. 15, 16.
^ SasarparT
is called
suryasya duhita in
That
is,
the other Kusikas, as well as Vis'vamitra,
had been rendered unconscious by

amatim badhamana).
Sakti.
The word occurs
in
EV.
iii.
53. 15 {sasarpanr
23.
Visvamitra and Vac Sasarpari.
Spells against the Vasisthas.
115.
And
in the (stanza) 'Hither'
{upa
iii.
53. 11)
Visvamitra
restored the Kusikas to consciousness (anuhodhayat). And gladdened at heart by receiving Speech he paid homage to those seers (the Jamadagnis),
^"^fTT
^^
m^^r*.
r^,
^fTT
^^H
b,
^3^
^W
s.
hd,
^"^
^rren
r,
f,
^W
iii.
qi5Ml
r,
^2f^ TT'^
^t?"^^f?T (the
fuller pratlka)
^^tÎ^hm^ ^TiJt^^ s,
EV.
T%f?I^n^b, ^%c|;^fk
the latter two readings probably stand for ^%<1q<i^, as
53. II contains the form ^fliJVetH,syllable
I have corrected qf^"t|*^ci^ to ^^^t^TOct^, as the
could only be accounted for by

in the
(not '^),
and unaugmented forms are not
uncommon
BD.
(e.g. above, 113, avasidat).
FrWT
fk.
tl^lOII hm^rs, ilfd^lOII b, lTf?T?
dl^MlrtJ^<3li<fi^hm^rbfk,
fTTfiTt'I^%tT^ r^ r\ ^*^<Ml-1^<^*i(t
'
116. himself praising Speech with the
two stanzas Sasarpari

'
{sasarparih
iii.
iii.
53. 15,
1 6).
(With the stanzas)
Strong (sthirau
'
53. 17-20) (he praised) the parts of the cart and the oxen, as he started for home.
ii6"^ comes before 115'"^ in bfk.
"T^f^ bfkr^ o^Rf ^ hm^r

^3, consistency
(EV.
iii.
53. 18
has
îdbW)
though
all
the
MSS. have
requires
35
in the text.
JJ^M<3|l^hm^r, J|<{l^^ n,b, 5JfTf5R^f.

the line:
After 116^^
bfkm'r
(not hdr^r^r'^)
add
117.
And
then going home he deposited (them^ there) in
person (svasarirena).
RV.
iii.
53-]
four
BEHADDEVATA
iv.
ii8
(iii.
[158
But the
stanzas which follow
53.
21-24) ^^ ^^^'
ditionally held to be hostile to the Vasisthas

<!fT^ bf kr, tf^^rq
^.
^ ^
^îfH: '^ r, ^Ktt ^ hdm\ ^[r{V^ f ômO<^ ni\ HI*mO<^ hd (=3I^.mO<^), ^ ^HMm f r, in B after ii^** following line is added The ^f. "^Wn?
hdm\
yÔl^f
bfk.
b,
1 f
km^ r, "irttt
^ b.
B
b r, ^?JT^
m\
k.
bm^f k,
ITU^
r.
This line and
that which appears in

respectively follow,
as follows (117**
after 116"
seem to be corruptions of the
lines
which they
and which are common to
A and
B.
In m^, 116*
and 117 appear
thus having three forms in this MS.):
"IfW: ^m:
*
hm^r^r3r*r2(?), o'lflnil^f^^:
its parts,
r,
o1[fwt
EV.
f^:
fh.
:
olf^f^f^j:
a grhebhyah
. .
k.
That
is,
the cart,
and the oxen.

unyoke.'
Cp.
iii.
53. 20
vimocanat, 'until
i.
we reach home and

i,
On
117" -119 cp. Indische Studien,
120; Muir, Sanskrit Texts,

iii.
ii,
p.
344; Eoth, Zur Litteratur, pp. 107, lo8;
Sayana on
EV.
vol.
53. 21
Sadgurus'isya (p. 108),
who quotes Egvidhana
ii.
4. 2
Max
Miiller, RV.'^
p. 23.
ditionally
They were pronounced by Vi^vamitra; they are traheld to be imprecations (ahhisdpa). They are pronounced to be hostile to enemies* and magical (ahhicdrika)
118.
'
'
incantations.
<ni ^tUrr bfk,
UilMIÎ*.).
g M\W\
r^r^r*r^r^,
^: WtWT
is
hm^r
(cp.
SarvanukramanT
^'^ff^-
The
reading of 118*"^ in the text
that of
B;
instead of
it
f^lt^'si: ^rrr
f^^n^f^T^frH ^l^^^^
in
i.
fl[^liMi*si
b,
f.t^l^:^
b, t^ftf^rsj:
A has: hdm\
end of
f^^fqrgi: r^r3r*r.
the varga
* Cp.
is
f%^ ^TT^ÎR^T:
hdbfk.
19.
f^^
t^nfii-^lfx;:
f. The
here marked by
i.
Egvidhana
4;
20. i.
24.
BV.
iii.
53. 21-24.
Deities of
BV.
iii.
54-60.
119.
The Vasisthas
will
not listen to them.

:
This
is
the
unanimous opinion of their authorities (dcdryaka)^ arises from repeating or listening (to them)b
great guilt
159]
<TT
That
is,
iv.
123

??fr^br.
omitted in r^r*.
[-RV.
iii.
60
T hm^r, ^ T b, g ^ fk. ?TfT hdm^fk,
inrr^bfkr.
*
^^^ ^T^ ^:
hd,
*
119"'^ is
the authorities
of these stanzas on the Vasisthas.

position of a teacher
is,
' ;
among the Vasisthas are unanimous on the injurious effect The word acaryaka is quoted only in the sense of the
'
here
it
must have some such sense as body
of teachers.'
^ That
on the part of Vasisthas.
120. By repeating or hearing (them) one's head is broken into a hundred fragments the children of those (who do so) perish therefore one should not repeat them *.
;
:
eiJ\|dr|T hbrs,
^ftf7f%T m^,
^^^T fk. îf bfkrs, 5%^ hdm^, corrected on

show why the Vasisthas do not
;
margin
to
^n*l
in h.
listen to
vol.
ii,
* This sloka is quoted by Sadgurus'isya to
these stanzas.
p. 23.
Both, Zur Litteratur, p. io8, cites the sloka
cp.
Max
Miiller,
RV.^
121.
The
seer praised
:
the All-gods with the four (hymns)
*To him' (imam
iii.
54-57).
all
B He
121*'
praised
them
B
with his whole
soul,
thinking of the
highest Abode,
is
found in
and m^
only.
122. while he uttered

'
Great
is
that unique mysterious power

deities of)
iii.
of the gods
devdndm asuratvam tad eka/m mahat) ^\ The A^vins, Mitra, the Bbhus are (the respective
(^
'
:
'
'The milch-cow' (dhenuh: iii. 58), 'Mitra' (mitrah: Here, here, of you {iheha vah iii. 60).
*
1
59),
and
That
is
is,
the refrain of
iii.
55
slightly altered
(mahad devanam asuratvam
eJtam).
22"
found in
B and m^
only.
This and the preceding line

If
may
very well be later
additions as they contain
no new statement.
24, 25,
we deduct them,
as well as 123"
(A)
and 124 ,the two vargas,
have only
five
and a half s'lokas. They may thus
originally
have formed one varga only.
123. (The stanza) addressed to Mitra, 'To Mitra five' (mitrdya pahca: iii. 59. 8)*, should be recognized as addressed to the All-gods ^.
But the
is
last triplet here in the
hymn
to the
Rbhus
(iii.
60. 5-7)
addressed to Indra and the Rbhus.
RV.
iii.
60-]
in all
BRHADDEVATA
MSS. and
r.
iv.
124
b,
[160
^Tn?%
^Tt*<J
in
r.

end of the next
^tR: ^ marked
is
hd,
^ ^tR ^
hihharti.
is
^t|^
fk,
^l ^
m'^bfk
at the
line (after
by ^8 here (after ^[tTTJ) in h (^M in d), but M^*iici^), where the number of the s'loka is
also given
*
by m^ as M (=^0M).
are mentioned in
it
:
The All-gods
sa devan
viân
123**
There
is
no reference
only, being
to this statement in the Sarvanukramani.
found in
hdm^r
omitted in bkr^r^.
25.
Deities of B.V.
(iii.
iii.
61, 62.
124. In the preceding couplet

*
60. 3, 4)
:
Indra
is
incidental.
After
O
:
Usas, with strength

is
'
{uso vdjena
iii.
61) the fifth ^

final
first
(hymn), which
addressed to Dawn, there follow in the

:
(hymn
(1-3)
iii.
62) six triplets addressed to separate deities
the
is
addressed to Indra -Varuna, and the following one (4-6)
to Brhaspati
124"^
is
found in bfkm'^r, but
is
omitted in hdr^r^r'*
(?).
TTîrm:r,tr^?nc^m\ tjg^rrfi^bfk.
f k,
-^^
iii.
^ |%
ci?r:
br,
^^%
f.
b.
^Tm*^!^ m\
^^TWr^
(Sarvanukramani on EV.
6i
^W^J^^).
#5^Tf hd, ^nm\
^tlf,lt5JHW
^^TT^^TTT-
- - - '^
r',
fk, ârrn:
^f%w,
^m î^crr ^f:
fifth
1.
ci^
iii.
^x: hdm^r^,
^r:
r,
cifrn;:
(m^^rt|) ^3tTT5 bfk.

* This
must mean the
hymn
of the group
57-62, the seer of which

is
is
Visva-
mitra, while the seer of the preceding three (54-56)

It
Prajapati Vis'vamitra or Vacya.

is
could not
mean
'the fifth
hymn
to Usas,' as
iii.
61
the sixth
hymn
in the
RV.
addressed to that deity.
125.
(7-9),
and (then come three
respectively) addressed to
Pusan
is
Savitr (10-12),
Soma
(13-15), while the last (16-18)

(final triplet)
^.
And with that dagnia praised the two gods who delight in law (rtdvrdhau)
addressed to Mitra -Varuna.
^^m^Û! ^tTR: hm^r,
end of the varga
is
Jama-
M4ij|4{tt|4sl
Tf^l
bf
krM f^r^
hdk.
A,
f^
B.
The
here marked by
^M
in bf, not in
* According to the Arsanukramanl, followed

alternative seer of this triplet.
by the Sarvanukramani, Jamadagni
is
the
iii.
* This epithet of Mitra -Varupa occurs in
RV.
62. 18 as fiavrdhd.
161]
He
iv.
129

Uandala
26.
iv.
[-RV.
iv.
15
Deities of B.V.
iv.
1-15.
entrails
126.
(Vamadeva)
for
whom, when he cooked the
of a dog for the sake of honouring the Gods, the Seers, and the
Fathers, the Vrtra-slayer (Indra), in the form of an eagle, brought
the mead^,
^MNMlHir
^l^*!:
Am\ ^ Wtrn^R'^'^^:
Bn.
TJ^ %
hm^r,
^RJ
'^
* Cp.
EV.
;
iv. 18.
13
suna antrani pece
Manii
X.
106
Sieg, SagenstofFe, p. 79.
adha me iyeno madhu a jabhara.

quoted by the Nltimafijan on RV.
Cp.
iv.
26
is
18. 13.
127. that seer, descendant of
hymns
(beginning) 'Thee' (tvdm:

iv.
Gotama, praised Agni with fifteen iv. 1-15), and Indra with the
16-32)
^.
following sixteen, 'Hither' (a:
^^^ g hr^r^mH. ^f^f^

*
'^ r'r^
^dWlXf^
'^ b.
fl?^^ ^ fk,
^"^^
;
r.
The
iv.
series,
being interrupted by
above,
105, and below, v. 12, 105.
iv.
27 {syenastuti, below, 136), extends to 32
cp.
126 and 137 are translated by Sieg, Sagenstoffe,
pp. 78, 79.
128. In the three* (stanzas)
'As such, thy brother'

;
{sa hhrd-
taram:
iv.
i.
2-4)
Agni
is
incidental (nipdtabhdj)
(nipdtin)
others say
that (the seer) praises the incidental
Agni together
with Varuna b.
<^^(T^<: bfk, o-^tfH
TT^
all
r,
o^fhrWrF^
hd,
f,
f^MiHr'ni^mHr,
* This
w%
r^mfHi*i.hd,
^R^
I^MMî
^^ ^rr^
f^nrnr^
k.
m\ '^
ca tisrsu),
must be an old mistake for catasrsu (often confused in

the four stanzas
(iv.
i.
MSS. with
as the vocative ugne occurs in
2-5),
and the Sarvanukramanl
has u'padyai catasrah.
Hence the statement of the Sarvanukramanl that Agni alone

iv.
i.
or Agni and Varuna are the deities of
2-5.
129.
Some
iv.
(say)
agnih:
13, 14)
are addressed to the divinities mentioned
their characteristic
(stanzas)
'
hymns 'Agni, upon' (praty by *. But with the two names {lingoktadaivata)
that the two
'
He
noted
(hodhat
iv.
15.
7,
8)
the seer praises
Somaka
II.
only.
RV.
iv.
15-]
BRHADDEVATA
b,
iv.
130
[162
H(<lfMX^ g hm^r, 3Trf| fqf<(tt7i bf k have the following corrupt s'loka
cMfMR(*|^ r^ |fM<^^^ fk.After 129^
iftf^^ g
marked by ^^
* Cp.
hm^r, 5^*l^<J5(f^J^
br^r"', *^f?Î f k.
The end
in
hbfkm^.
tv eke,
Sarvanukramani : Ungoktadaivatam
27.
BV.
iv.
18-30.
Indra's birth and fight with Vamadeva.
with a view to (long) life for him the A^vins are Her praised with the two following (stanzas: iv. 15. 9, 10). in the unborn child (garhham) who said, 'I will not be born
130.
And
straightforward
t^l^t^
way
(anjasd)
'
^,
^^ Bhm\
x(Tif<^ r^
r,
r.
^^^| ^ ^f^T^ f
kr,
hm^b,
WW^
hrfk,
'T
f,
^^^T g ^f^<i
^rm m\
* Cp.
stoffe, p.
^P^
KV.
f.;
Wf^^TTJT r^r*r^ ^rf^X^TW rl
Am^r^n,
:
^ H^
^Wm
f.
^rf^ WTRT b,
"^^^
b,
W%ci
On
Ar^. <T?1^bkn.
iv. 18. 2
ndham
ato nir aya durgahaitat.

ii,
130-132 cp. Sieg, Sagen-
179
cp. also Pischel, Vedische Studien,
pp. 42-44.
The NTtimanjarl on
RV.
iv. 18.
13 quotes 130*'^ and 131"^

is),
her son Indra, Aditi, anxious for her own But he (Indra), as soon as born, welfare, admonished (anvasdt)\
131. (that
challenged the seer to fight.
^îjTf r^r^, ^n^^rrf bf k. ^j^ttttstj, ^ncfanw hdm\ in^^rrf n. ^wRnrnPt o^^^ cHl^bfkr. hm^b. WnWRICr^ r2r^r^^ ^T^^ fk. >^fT^ g hm\
That
is,
in
RV.
iv. 18. l
*,
ma mataram amuya
sie
pattave hah.
Dr. Sieg, Sagenstoffe,
p. 80, line I,
and
82, note
would read anvagdt in the sense of 'yielded' (nachgeben)

ging ihm nach ' in the same sense.
but this would be like using the German
132.
Vamadeva, engaging him,
after
violence to himself (the seer) a, for ten days
he (Indra) had thus done and nights, vanquished
him with might.

4tV|^^hm^,
f,
^!lt>:|^rir*rr2(?), ^JT^Î^fk,
ÎT^^b. -^rft^r. ^T^
TTfrg m\
*
TJ^ ^
bk, rr^St^ A.
That
is,
after violence
had thus been done to him by Indra
= indrena haldtkrtah.
133. Gautama, selling *

(stanza)
him
in the assembly of seers in the

iv.
'Who
this' {ka
imam',
24.
10),
himself for that
::
163]
iv.
138

i)
[-RV.
iv.
30
purpose (tena)^ praised (him with the stanza), 'None,

(nakir indra
:
Indra'
iv. 30.
* Cp. refer to
it
is
* I take tena to Sayana on EV. iv. 24. 9 ; Sieg, SagenstofPe, pp. 90-96. vikrman; Dr. Sieg, however (who translates 132-134), SagenstofiFe, p, 95, takes
iv. 30,
with the pratlka of

the fact that the
=:tena suktena, 'with the whole
hymn
iv.
30'; against this
hymn
as a whole has already been mentioned (127) as one in praise of
Indra, that the author in the present passage otherwise refers to single stanzas, and that
it is
contraiy to the style of the
BD.
to refer with tena to a following pratlka instead of
saying nakir indrety anena or etena.
134.
iv. 30. 7)
and
in the (stanza)
What
then art thou

wrath.
'
(Mm dd
utdsi
seer
he halfway (ardhe)
^ dispelled his
Then the
his (Indra's)
4<*J*{'^
form and heroic deeds, his valiant exploits,

*<J4<^ b fk
r^,
Am\
?n^
T^
r.
^T^^TtWr\ ^TIl^Trftf rS.

The end
*
m^^:
êftl^llUl
hm^b, not
h m^ r,
^^Sim^TftT fbk,
hm^r, fTTlf^: bfkr^ '^TtT^ r^^r^

in k.
of the varga
is
here marked by ^"O in

is
The reading madhye
probably an explanation of ardhe.
135. and his various deeds proclaimed to Aditi.

iv. 26) is self-praise in
*I'
it)
{aham:
as if of
triplet
for there is praise (in
him
(Indra)
*''.
^T^hdm^r^, o^j^r^bfkrÂ
^fflf^^^^ ff
*
b,
^fTltT^T^
if
f^ r^', ^frl-ÎtT^ ff hdr,
^f?rfW^
ff
f kr*.
That
is,
the seer praises himself as
he were Indra;
cp.
SarvanukramanT: indram
iii,
ivatmanam
rsis tustdvendro
vdtmanam.
Cp. Geldner, Vedische Studien,
p. 1 60, note
^,
and
Sieg, SagenstofPe, pp. 87
and 95, note
\
all
is
136.
With
the following nine stanzas (beginning) 'Before

:
birds this' (pra su sa vihhyah praise of the eagle.
iv.
26. 4-7; 27. 1-5) there
In the
hymn of five
stanzas
Thee
'
(tvd
iv.
28)
Indra
is
praised together with Soma.
f,
^^^ ^ ^: ^
Soma
;
^t?f
br,
^ m\ ^
1)
hr^r*,
fk.
?J1^^: ^t ^
bkr,
hdr^,
^ljfl
^
*
^l^^ ^<T: W^
^cft-
m\ l^l^^l ^TT:
r^*.
137. 138. Kraustuki regards this praise to be chiefly addressed

to
while with the triplet
Even
of the
Sky
'
(divas cid
iv. 30.
6-1
the teacher Sakatayana considered the middle
Dawn

'
RV.
iv.
30-]
BEHADDEVATA
And
in
iv.
139
'
[164
to be praised with Indra.
the stanza here
Good wealth
:
(vdmam
iv. 30.
24) Bhaga, Ptisan,
and Aryaman are praised
^t^:
b.
^^ Am\ ^T%^
bfk,
138.
^ ^Ml4:
Pusan
is
hd,
cf
T*^f*iW^:i^cTT^T^ 1,
g^^TIT ^^^cTR^hm^bfkr, % |^^ ô ^% WRT^: hm^r.TR^ 4^dli3N ^W ^W: 'Wt TTTfTOt^ ^<TTB.
fbr,
^T^
k.
rVi'',
JTTt hd, V{^: b,
k,
f.
B
'
139.
(here) called
'
text (sruti)^ he
is 'toothless.'
'
according to aVedic Asvalayana says that (the stanza)
Karulatin
'
2-
Of us most excellent the Sunc.

*^Hdlf?T
fkr,
[asmdkam uttamam
b.
iv.
31.
15) praises
P
The end
after 138"
*
k.
î^ff^
^Hd^rtn^T
not found in A.
r,
This
s'loka (139) is
m^
^hf^TfT
omits
I
b,
^"^flT^TfT"
f,
138''
as well as 139,
probably owing to 138^ and 139*"^ ending similarly

(^^Z)"rEIf and (^^)T^niIt.
marked by
^t
in bf, after ÎTeft'dT'^'i: (138**^) in
m\
vi.
in hd, not at all in k. in
The word occurs

;
RV.
iv. 30. 24,
which
is
commented on by Yaska, Nirukta

is,
30, 31
cp.
vi.
Roth, Erlauterungen, pp. 96, 97.

31.
^ That
S^B.
i.
7. 4',
quoted by Yaska,
Nirukta
There
is
no reference
to this statement in the
Sarvanukramani.
29.
The steeds
of the various gods.
140.
The horses of Indra

;
are
those of
Buddy ones (rohit) Vayu Teams (niyut) ^.

hm^rb,
(cp.
Bays {hari), the horses of Agni those of Surya are Fallows (harit), and
are
fT^ ^r^
f^:m
hdr,
o^^ m^
W^
in e.r.
f.
^T^
is
on
^^liÎ^ r^r*r6bfkr2r^ fT^^g^T k. 107). fRft^q hm^r, ^fÎ iftWT B.

i.
* This
and the following two
s'lokas closely follow
Naighantuka
i.
15.
141.
The Ass^
associated
(sahita)
with the Asvins, and
Goats are the steeds

of the Dawns.
(vdjin) of
Pusan, but Dappled mares (prsatl)
are the horses of the Maruts, while ruddy (arunl)
Cows
are those
KTOHt fkr^''r'm\ tT^R^hdr^ TT^RT br

but the 'ift before ^jf^^^rTI. in
all
(the
Naighantuka has
TT^RT^f^^:,
the
MSS. seems
br
decisive in favour of ÎtJ^ft).

(this is
^rff<Tthdm^r^ J?ff?ftfk, *ftf^<ft
r^r^r', "s^tfffTt
an evident substitution in
order to get a plural agreeing with TT^^fTt)-
^"^'^
hm^r, ytljj^ B.
^^^
br^r*^,
165]
^tm1rtl| o
f,
my
'
iv.
144
k,
[-RV.
iv.
32
fWr<2n
^^ hm^r. dnM*ll*lB, TT^t^W: hdm^r (^l^^ ^^

p. 50.
^MÎH.
Naighantuka).
* Cp.
Vedic Mythology,'
142.
The steeds of Savitr

is
are
Duns
(sydvdh)
the Multiform
these too are
(visvarilpd) *
(the steed) of Brhaspati.
Now
praised with (their) deities, otherwise ^ but seldom.
^TRT
hm^rf, l^rTTT r^r*A
^TTTT bk.
^^TTTf^T^ hm^r,
^^tTT^r?J B.
f-
^^^JXg^Cnfr hm'r^
* Conceived as a
^îtq% r^^*r^ ^ÊR^ ^îft br (^r), ^qcK^âH

;
cow
cp. above,
iii.
85,
86 (the nectar-yielding cow of Brhaspati).
That
is,
when mentioned
alone, without being associated with the gods.
143. (The
god) whose weapon and vehicle appear here in

;
a laudation should be recognized as the one praised

(god)
is
for that
in
many ways the

cT
soul (dtman) of
it ^.
<!^ g br, 7(^

^cTT"
*
fk.
hd, tl^^ (no ^)
ik.fH^J^mr
;
hm^r, f^T^Tra^n*
b,
f^^T-
That
*
is,
manifests himself in the weapon or vehicle
cp. above,
i.
73, 74.
144.
Two
small girls (JcaninaJcd

'
iv. 32. 23, 24),
the remainder
rest) are
of the
hymn^
is
here called a praise of the two Bays (of Indra)^.

it ^, (viz.)
And
the four (words) after
vidradhe (and the
to be recognized as liable to phonetic combination {apragrhydni)^.
^b, f^:
r,
f^T fk.'Snhr hm^r^,
\;(\5^ r^r^r^
^<?=Jl^r1^ f^ hr,
o^^TRHl?" r^r^rl
The end
*
f^^ hdm\ f^T^:

:
'^^rft '^T'n bfkrî^rl

r,
f^f^^^
b,
bfkr,
T^ hm\
II
%^rRIIT hrfk,
f^%
f^^:
||
f,
o^^rRTW b, f^^: k. The last
pada is repeated in f k as follows

of the varga
is,
'<H*Itmf^
f^T^* (fî^J k)
"irr
Hfd^J^lt^ f%:
is
here marked by ^Q. in hm^bf, and by ^Q. in k.

as a whole has already been
last
That
the
hymn which
stated (above, 137) to be
an Indra hymn, and of which these are the
two
stanzas.
* Cp. Nirukta
iv.
15
ahayoh samstavah, and Sarvanukramani

steeds of the gods given in 140-143 is 33. 33, 24.
is,
antyabhyam indrasvau stutau.
The
list
of the
iv.
by way of introduction to the statement about
"
Atah, that
is,
after the
word kanlnakd in the text of
iv. 32. 23.
* That
the four words vidradhe nave drupade arbhake are to be taken not as duals, but as
locatives singular, in
agreement with the Pada text and Sâkapuni's opinion stated by Yaska
in Nirukta iv. 15 (on

canantti sdkapunih.
p. 532 (middle). p. xxvi,
RV.
iv. 32.
23)
kanyayor adhisthanapravacanani saptamya ekavaiii,
Cp. Vedische Studien,
p. 88,
note
in
Oldenberg, Prolegomena,
144, Meyer, Egvidhana,
Owing
to the corrupt readings of
BD.
iv.
was erroneously led to suspect the existence of a khila
after
EV.
iv.
32.
RV.
iv.
3S-]
BRHADDEVATA
1.
v.
[166
Deities of
BV.
iv.
33-52.
(With) 'Forth' (pra: iv. 33. i) begins a group of five hymns addressed to the Rbhus (iv. 33-37). Following that are three (hymns) addressed to Dadhikra (iv. 38-40) but the stanza
1.
;
which
is
at the head of the
hymns addressed to Dadhikra
(iv.
38. i)
praises
Heaven and Earth.
^ry*|oî
r^.
3F[%
g VI
hm^r^r,
(oT!ITfl[) ^<flf
ff
^TI(. (pratlka of
iii.
iv.
38. 1)
b^^
^f^
f^
^11=1. fkr'^.
The reading
^^
g VI
(cp.
^WT
37) seems to be favoured by
the SarvanukramanI:
^Tt>^ ff
<^NI^f^<i|l<^l.
2.
Then with
indirect (paroJcsa) expressions {vac)
and names
the three, Agni, Yayu, Surya, are praised in the stanza, 'The Swan dwelling in light (hamsah Sucisat iv. 50. 5).
'
^K^ dr,
preceding
^4JdT
m\
*|4jd^^ hb,
^cft^ f k
(the
mO^^ and the following ^TfW^).

B.
Hl^f^^
*
^ is
doubtless due to that of the
hd, TPflft*!^ br,
Hl^f^
m^,
*im^fiT f k. wt% A, 0(5^
B
is
In the Aitareya (Brahmana) The Swan' {hamsah iv. 40. 5) prescribed as having Surya for its deity ^. Now (there follow)
3.
:
two hymns addressed to Indra-Varuna

(iv.
(iv.
41, 42), then three

*
43-45) addressed to the A^vins (beginning)

43i)-
Who
'
{kah
iv.
*^ hra^r,
f^"5TTf^
fk.
l^^l^bfk, ^^|<l^r'
of^^TTt^
(this represents
the pratlka of
^:
,
r^r^r^r^br^,
hdm\
opij )
(M <*:(!)
r.
iv. 41. i, 1^^5.1)'

3'*
is
omitted in
3"
though found in
Bm^
:
only, is probably original, as
it is
supported by the
statement of the SarvanukramanI
^^ncil
tUM*
Without
first
it
the varga would have an

first
odd
line
with
it
the varga has six blokas, like the
varga of the
and of the
second adhydya.
In AB.
iv. 20.
5 this stanza
is
connected with the sun {hatnsa).
4.
In the (hjnnns)
iv.
i),
The best' {agram:

:
iv.
46.
i),
*0 Vayu'
iv. 48. 1-5) seven stanzas are 'Enjoy' {vihi 47. declared to be addressed to Vayu and nine are addressed to Indra -Yayu, (viz.) Indra (indrah iv. 47. 2-4) being three, (and)
(vdyo:
'
'
With a hundred
'
(satena
iv.
46. 2-7) being six.
167]
V.
[-RV. iv.57
f%ft^ hdm^r, t^ftHTRT: b, f^ft^rimr^rlf k omit 4^".?[^Âb, ^T^T^

'This' {idam:
5.
iv. 49),
addressed to the deities mentioned
in it*, (and) the last couplet (10, 11) of
(yas tastamhha:
iv.
50) these
'He who has propped'
eight stanzas^ are traditionally
held to be
(in)
b,
praise of Indra-Brhaspati.
TTWtrnfr
<T^r5^fWt m\
^wiffm\
*
Ldr^ (}T>
r^),
^HtW^ft
fk.
^Wtrmt r.
*
That
is,
Indra and Bfhaspati.
That
is,
49. 1-6
and 50.
10, ii.
That * hymn, however, is addressed to Brhaspati the two next (beginning) That (idam iv. 51, 52) are addressed to Usas. In the triplet Surely that king ^ (sa id raj a iv. 50. 7-9)
6.
; '
' :
* '
laudation of the function of the appointer of priests (purodhdtuh)

is
expressed.
dWTH*!.
r.
In most of the MSS. the
syllable
?f^ has dropped out
after
g, partly
perhaps owing to a misunderstanding of the following ^^J^; in the reading of
words have been transposed to normalize the metre
(op. above, iv. 102).
TJ^m
;
the
bfkr,
h,
qr d. Bft^^rg:
f,
br,
^H^Prr
*
cfiHil^l h.
is,
gTt>^
fk.
Hft>^
is
hd. BftîUg:
m^îfm m^r.
in
The end
of the varga
here marked by
hbf k, not
in m^.
That
RV.
RV.
iv. 50.
iv.
* Cp.
AB.
viii.
24-26, especially 26. 2
also Sayana,
introduction to
50. 7.
2.
7.
Deities of
BV.
iv.
53-58.
There are two hymns addressed to Savitr (beginning) 'That' (tat\ iv. 53, 54) 'Who?' {kah iv. 55) is addressed to the Allwhile gods, that which follows (viz.) The mighty (mahi iv. 56)
;
:
'
'
is
addressed to Heaven and Earth.

the
(first)
But
(in
the hymn)
Of the
field' (ksetrasya: iv. 57)
three (stanzas) are addressed

'
Lord of the Field, while the next stanza, Prosperously the iv. 57. 4), has Suna as its god. steers' {Sunam vdhdh
to the
:
Tjt
A, tit
^m\ fl?qt "^

me
r,
flÎTqt '^b,
^^mK '^ fk.f?T^: ^^Mrtli:
br, ftl^l
%^XJ^ fk, %'^^ra[^^ hdm^r^ (ô r^):

has decided
the reading of the Sarvanukramani
fiim %^^?5nJ
in favour of the reading adopted in the text (cp. above.
RV.
iii.
iv.
57-]
The
BKHADDEVATA
v.
[168
I
III).
H which has dropped out after f?!^!^ (making the pada one syllable short)
have restored from the reading
5^. ^J^^fl hm^r, ^^^ br^r^r"^,

f^f^rRJ
k,
^ ^^
f k.
^^g-rKI
m\
Wg-rt<l
fr=^r^r',
^^tTTT:
b,
^^rmi
:
r,
^grTTTr hd.
Suna here is Vayu, Sira is Surya (for) they say that 8. Suna and Sira are Vayu and Surya. Yaska, however, considered Sunasira to be Indra^ (and) Sakapuni thinks those two (Suna and Sira) to be Siirya and Indra ^.
* His view, in Nirukta ix. 40, agrees not with this, but with the explanation given
in 8"
:
ûnastrau
.-
ûno vayuh {Su ety antarihse), sira adityah saranat.

^ This sloka
is
Yaska does not

iv.
quote S'akapuni's view.

9.
quoted by Sadgurusisya on RV.
57.
Now
these two,
Suna and
Sira,
are praised in the fifth
(stanza:
iv. 57. 5),
while there are two

Sita.
seventh (stanzas), to
shares'
(6, 7), the sixth and the The verse [pdda) 'Prosperously our
:
(sunam nah phdldh
iv.
57.
8")
praises
iv.
agriculture;
57. 8^),
'Prosperously the ploughers' (sunam hind^dh:
men
f,
who
live
by
agriculture.
\g
f^k).
t<rrt
A,
^ g ^cIT^ Wt m\ ^^t Wt ^^ bfkr
(ifto b, fil<
Parjanya is here praised in the third verse (iv. 57. 8"), while the seer pronounced the last (verse) with a desire of wealth Or (it may be said) the whole hymn praises (iv. 57. 8**). 'From the ocean' (samudrdt iv. 58) belongs to agriculture.
10.
:
the Middle Agni.
^: ^>S^ Xl^5?raL Ain\

hd, <(tti<grM<.
r',
qr^ tHN
bfkr.
o^
(ti^fq^,
k.
i|n*ll'^fM<. r^r*r^
^ft^:
bfr,
<f^^:
^T^rRt hm^r^
m\ ^ ^^f^
\r^^rnffr r^r*r^ ^jfiraS-Rft bfkr.
^^ TT
hrbfk, ^^f^^^ T^t*t\
11.
either
As mentioned in a Brahmana it is indicated as addressed to the Sun {dditya) or to Agni for it appears as an Ajya
;
;
hymn
or
(or)
some speak of
it
as
(in)
praise of
(or)
Waters or
(in) praise
of Ghee,
as addressed to Cows,
to Siirya ^.
^^n^Jl^fkr^r^',
IfW
r,
i|
<<
j^
>ft
f,
-gn^ Am^b. TPZrrWfW m^rH*r, <<||^^l hdr^, Tf^^ |<i|^ ^7f> b. f^ Ji Am^b, -Rf^Ji; fkr^r^l ^R^
169]
^t^^l[^f5fT
<fftfd
V.
Am\
13
[-RV.
f,
v.
ar^t ^frf
k,
^ ^(**)d^<fn1
5^ ^ 1^
is
r,
Jmj ^t?T TT
b.
TT ^**)d^^N
is
arrr
^Jfd^J^fni
^l!i^fT?[f^
ITT
The end
of the
varga
*
here marked by
iv.
in
hm^bfk.
6
stated to be the Ajya S'astra of the seventh day:
KV.
58 in AB.
.
v. 16.
samudrad urmir
V. 16. I
:
iti
saptamasyahna ajyarn bhavati. (The reading of hdr^ alludes to AB.

ca tat saptamasydhno rupam.) Cp. Sarvanukramanl
yad va
.
aiti ca praiti
.
samudrad
dgneyam
sauryam vapam vn gavyain vd ghrtastutir vd.
Mandala
3.
v.
Deities of
KV.
1-28.
Story of
Tryamua and Vrsa
Jana.
The Atris having dispelled the eclipse of the sun decreed (drstam) by Svarbhanu, praised Agni with the twenty-seven hymns He has awoke (abodhi v. 1-28) ^.
12.
' :
^'^Tgf^ hm^rbfk, ^T^f?[^<>
r^r^rl
<^n^f^ hm\
f.
o,^
^RfW
r,
o^H"
vj^ o^TR^
h,
r^'r'^r^
'>wvî^ k
^nTm^
That
is,
including 28, because the AprI hymn,
v. 5, is
left
out of account
cp.
note * on
iv. i6.
13. Traivrsna (Tryaruna),
may
Trasadasyu, As^vamedha, Rnamcaya be observed as objects of praise in various passages in the
(hymns of the) Atris .
^ ^ra^
comes
m^r,
^Tg%\J
r.
later), ?[t?r
"^Î
mOÎJ
hd.
'êilN^:
hdr,
hdm\
also in bfkr^r'' (where this s'loka
M^^'
^f'
This sloka
is
omitted here by
B(bfkr^r), but occurs after 28 in the following form:
^w^:
m^
(also r)
qft^rr:
^rf^^ *Rr*R<
ii
has this sloka, both here with the reading of A, and afterwards with that of
B, viz.
The general remark made
in this sloka serves as
an introduction to the story of

^,
Tryaruna.
I do not agree with Sieg, SagenstofFe, p. 74, note

after 28,
in thinking this sloka
more appropriate
having
II.
nor in reading
^[f?!
'^^J instead of ^BUjxjqt.
In
my
text,
however, the third varga in this way has six

five.
s'lokas
and the sixth only
four, instead of
both
RV.
V.
I-]
BRHADDEVATA
v.
14
[170
King^ Tryaruna, son of Trivrsna, of the race of Iksvaku, was riding in his chariot, and his domestic priest, Vrâ, the son
14.
of Jana, took the horses' reins.
^"^Tf^ Am^nCgh), ^^rRi^fkrn(abcm), ^^TT

n.
b.
^?n
v. 2. 9.
MSS.,
^ ^RH*
f^ hrb, f^ fkr^.
* This story (14-23) is
quoted in the Nltimanjari on EV.
It
is
also given
by Sayana on EV.
v. 5- i. in
two metrical fonns, as derived from the S'atyayana and the

story
is
Tandya Brahmana.
Hillebrandt,
The whole
xxxiii, pp.
;
examined by Sieg, SagenstofFe, pp. 64-76.

Geldner, Festgruss an Roth, p. 192;
iv, p.
Cp.
ZDMG.
366
F.
248
F.;
Oldenberg,
SBE.
xlvi, pp.
Liidwig, Eg-veda,
324.
15.
The
chariot, as it
went along, cut

A,
off
the head of a
Brahman
boy, and the king said to his domestic priest, 'You are guilty.'
%^ hm^r, %^ bfkn.
16.
X^t^
^rRT
B.
had revealed to him Atharvan spells and having (with them) brought the boy back to life, left the king in anger and betook himself to another country.
(Vrâ) having
He
f^ A, ^7! bfn, ^
17.
k.
^^R|^
hm^fkn, ^ff^
^^
br.
In consequence of the departure of the

fire
seer,
the heat of
his {the king's) fire also disappeared, for
none of the oblations cast
on the
were (any longer) cooked.
1HÎ^ hm^r^fkr^r^r'nCab), ^fRTUT^

Ab,
^fk,
ajft: T^x'^n.
b,
iTTTITT^
r,
^fMTJTT^
TTRTrf^ hm^rbfkr^r^ MIHlf^ r'r^r^
xr^rrf^ r^r*r^ ^r^rrf^ fkr^,

m^, qM-tjn
^rwrf^
b,
b, oe(c|^() fkr^, <nlqfi r^n.
^3?nt^
r^n.
f^f^
n(c).
^l
hm^r,
nrj^^nr hdr^r*^^
^n^rf^
The end
marked by ^
in hbf, not in
m^k.
4.
Story of
Tryamua
(continned).
18. Hence the king distressed went to Vrsa Jana, propitiated and brought him back, and again made him his domestic priest.
^ hbfkn,
hm^r,
wanting in
r.
cll^hm^r^r^r'n, ITJ^^b,
W^^ bfkn. ^^ WRhdr,

ii,
^ WR m\ ^^TRtfkn, f^ VJ^
(see
fi(?)f,
TT^k,
r.
"iH-H^^T
b:
the
Sarvanukramani and the Tandya Brahmana have the form J'^\ WTTI
Max
Miiller,
RV.^
vol.
p. 35, near bottom).
Mitra, however, has the marvellous note:
^^^ TTT"
f*^l^
^T^
*rf^^*<^f%
(sic).
'
171]
19.
V.
23
[-RV.
v.
Vrsa being propitiated sought for the heat ^ of the fire in the king's house, and he found a Pisaci as a wife of the king.
^ IWWt br,
ITOWt
hd,
ire^
(no
^)
m\ ^HTO^
n,
^ ^^ ^ TTcft k.
f,
* I take this
word {haram)
it
for the neuter
word haras,
'
beat,' irregularly
*
used as a
'
masculine.
Sieg, p. 68, regards
as another
word
{hara, masc),
meaning robber (Eauber).

*
This does not seem
likely, especially as
haras again occurs (in ai) in the sense of
heat.*
Having seated himself with her upon the cushion on a stool, he addressed her with the stanza, Whom do you here ? (kam etam tvam v. 2. 2).
20.
* :
f^nro: hm^r,
Jrre
f^%:
k.
f.
^
21.
rn(c),
k,
^rrerN
*pi(^^\
b,
fsf^ro:
^t^Ttrr
f,
fTTRr: kn.
^JTWr
hm*bn(ab),
b,
'Hîlf
r^'n,
f.
^^
hm^r,
^^^^^
^ ^'^(^ql
*i*^^l
addressed her (thus).
Speaking of the heat (haras) in the form of a boy* he And when he had uttered the (stanza) 'Far with light' (vi jyotisd v. 2. 9) the fire suddenly flamed up,
:
f?;:
hm^rbfkn,
'iT^:
r^*r^
^^j^r^n,
W^bfk,
^PE^hdr, ^lTO.m^
* Sieg, Sagenstoffe, p. 70, note
^,
compares agni kumara, giving references.
22. repelling
(sahamdna) him who approached and illuminating

sat.
what was (already) bright and it burned the Pisaci where she
22"^
r^r'^r^
is
in
only (bfkr^r^r^).
^*4|ij 1 ni fr^^r^ ^TfTRTfT bk.

cTT
Hcftlî^î^
H<*|ili|ftb,
TRrnTTT^ f k.
f,
hdr,
tfl^ ni\
rTT
bkn,
?!
f.
^^Wll hbr, Vr^ ÎmRÎJ

The end
'T^ ^r^
Wll n(c), ^R ^R
hm^.
fÎTnT n(abm).
marked by B
in bfk, not in
5.
References to BV.
v. 2. 2,
9 in other works. Deities of BV.
v.
29-40.
23. This couplet^ is
mentioned (jpardmrsta) in the Brahmana

(sruti) (quoted) in
of the Bhallavins
such
is
the Vedic passage
the work entitled
Nidana of the Samavedins ^ [chandoga).
RV.
V.
2-]
BRHADDEVATA
^^f^fTWt
only, being
v.
24
^TTWTftm^ n(g).
bfm^r, ^[f^ WfdJ
[172
<^ni^lÛln(c),
is
n(ab). ^T^f^stlÛj n(h),
found in
and m^
wanting in A.
?^
^
2f^
k,
^rf?IJ
X^
^[fTT: n.
That
is,
the two stanzas v. 2. 2 and 9.
That
is,
the Nidana book contains

If the Nidana-sutra
see Sieg,
a quotation mentioning these stanzas from the Bhallavi Brahmana.

is
meant, the quotation
in
question cannot be traced in the published text:
Sagenstoffe, p. 65.
them) is probably (phaved eva) with to this hymn (as a whole) for exoteric (bdhya)^ formulas are to be found enjoined by the requirements (drsta) of a ceremonial rule (vidhi).
24.
(of
The mention
reference
k.
JT%^
hm^r,
!H|^Mi ff
*r%^ b, 3T%^ f k. ^"^^^ hm^r, f^^'vj^ bfr^r'^r^ f%^^^ Am\ TRTT ff bfk, ^T^TT T^m tf T{t^Tî''j): this looks as if
in B,
two
syllables
had dropped out

line
and ?T3T had been supplied in some of the MSS.
from the following

bfk.
^f^dl Am^k,
*
(WT^
^^. f^fÎT^ '^ln^
f^f^^ni^
r,
f^f^HI^
its
-^Hf^cii: bfr.
That
is,
a Brahmana sometimes applies mantras from a Veda other than
own,
if
the ritual necessitates their use.
I am, however, very doubtful about the emendation
hahyah, which
may
entirely vitiate the sense of the line.
25. Formulas (thus) appear in a Brahmana pointed out in a particular passage (ekadeâ) so the Apri stanzas of Jamadagni * and the stanzas relating to the drops of ghee {stokiya)^ in the
:
Aitareya.
U*^3) hm^r, lîft^^
r^r*r,
fk, lieftâ| b.
WR^7;iJ^^rnt3ET^m\ WR^T^RT^TT^?!:
WW^TS^t Î^Tm^:
r^
^?T^TOI^rtT^
h,
WR^T^
in
i^V5J[fi|i|: r,
oCI+I^J^
M^\\H f. ^lj*1*HiBr^ T^NtÊrn;hm\ ^Ptcft^^r.

That
ii.
is,
RV.
x.
no, quoted
37.
TB.
i.
iii.
6. 3^ as well as in
iii.
VS. xxix. 25
in
cp. above,
156, and below,
viii.
RV.
75 and
21,
quoted
TB,
iii.
6.
7^ as well
as in
AB.
ii.
12. 3,
(cp.
commentary, Aufrecht,
p. 258).
26. Now the fifth hymn here is (made up of) the Apr! stanzas *To the well-kindled' (susamiddhdya The stanza v. 5. i). 'Thereon' {edam: v. 26. 9) is optionally (vd)^ addressed to the All-gods, and the last (stanza) in the last hymn but one b (v. 2 7. 6)
:
is
addressed to Indra-Agni.
173]
^\[UHl
V. 30 TRANSLATION
fkr, ^îrfTf^: b,
AND NOTES
[-RV.v.40
WT^l hdm\ ^ÎT^TT: t^t^t^t^.

T;[rTf
r.
11^ Af,
**
^Ct^kr^,
q^b,
TT ^PWT
^?R ^
hm^r, "^rf^ B.
r,
^(mhfb,
"qtTZTT k.
The Sarvanukramani has an<ya

antyd vaiivadevi va.
lihgoktadevata, but the
commentator Jagannatha
explains:
Op. above, v. 13.
There are twelve hymns addressed to Indra (beginning) Three (trl v. 29-40) but here Usana is praised with the verse (pdda) Usana (uSand v. 29. 9") and also with that (which begins) When together to you two (5am ha yad vdm v. 31. 8^^.
27.
' :
'
'
'
'
^J^ Tt(5 m\ -^TOô hdr, W^^'' ^ft^T?[T^ W^" ^><^'nm<{l^ rM W^ Am^r^, ^Pf bfkr. "îf^ g hm^r, in^f7\ ^ bfk. m^
ll'S^lfU!
b,
^'
^f
*<^l*<'^ '^ A,
xrr^ ^:
^f
^
'
tnr^ ^: B (XH^R:
hdm^.
r^r').
The end
of the
varffa is here
marked by ^
in bfk, not in
6.
Atri's praise of gifts.
'
Indra and Kutsa (indrdkutsd and in the five stanzas 5. 31. 9) Indra is praised with Kutsa When thee, O Surya (yat tvd surya v. 40. 5-9) the feat of the
28.
in
And
the (stanza)
'
Atrls
is
celebrated
^.
* After this
(bfkr^r*) and
m^ add
the ^loka which in
forms an introduction
to the story of Tryaruna (see note on v. 13).
29.
InS'
:
the (hymn)
v. 27),
addressed to Agni,
'With a wagon'
gifts,
(anasvantd
the seer Atri himself, pleased with his
proclaimed these (kings) ^ as royal seers c, so say some (authorities).

^^TR^bfkr, o^3^j;j^m\
*
TTWqTl^br, <|^^Hn.m\ i^M^l^fk.

half slokas (29-36"
)
The following seven and a
are not found in A.
^ Refer-
ring to the four
kings mentioned
in v.
13,
which in
immediately precedes the
present
*
s'loka.
Rnamcaya, however, does
not appear in this
hymn
(cp.
below, 33).
This must mean that Atri merely introduces the subject of their
seers of the
gifts to
him, but that
the three kings are the

authorities.
hymn
as a whole, according to the view of
some
According to the main statement of the Sarvanukramani the three kings are
the seers of the
hymn
and according to the Arsanukramanl,

v. 27. 1-3,
v.
13, 14,
Tryaruna and
Trasadasyu are the seers of
and As'vamedha of 4-6.
There also appears (here) a prayer to Agni^ on their behalf (ehhyah) in consequence of (their) request (adhyesandt)^. Ten thousand, three hundred and twenty kine<^,
30.
RV.
V.
40-]
BRHADDEVATA
f^l^ b,
f^'^ffl: m^rfk.
**
v.
31
[174
irf^
br,
fq m^k.
EV.
is
* In
reference
V. 37. I, 3, 3. v. 37. 4.
That
is,
to the seers to officiate for

v. 27. i, 2
:
them; the
.
probably to RV.
Cp. RV.
dasabhih sahasraih
/a/a ca vimsatim ca gonam.
31. (and) a golden
wagon with two oxen^, king Tryaruna gave

(gave) a
to Atri.
And A^vamedha
hundred oxen, Trasadasyu
much
ml.
r
wealth.
^^^ fm\
-^Sr^^:
V. 27.
^^
. :
k,
^^Tô
b.
gifr^^
b.
m\
'W^^ fkr, ^'^^

HJ^mJ).
(EV.
5 '31711^.
^xft^ b, ^Tftrl^ fk, flJ^TW: ''^tW m\ ^t^ fb, ^t^ k. '^^

r,
The end
of the varga
is
here marked by
in
bfk, not
in
m^, nor of course in h d.

*
Cp. RV.
V. 27. I
anasvanta
gava.
7.
Bnamcaya's
gifts to Babhrn.
Deities of
BV.
v.
41-51.
to
32.
Others say that he (Atri) addressed this
hymn
the
kings, for one cannot give to oneself^, (and) the seer received
(the gifts) from (each) king.
^RTR r, ^m^ m\ ÊRTRT bfk. warr ff frrai% r. ^n{l^M7!'i^rM: r, ^^WfTf^^Îb.
is
'SUTWT ff
TT^
^nr^rgf^nft
bm\ tf 'IT^ k, ^: m\ ^'jî^fMd ^f^: f,

is
W^
* This alternative view, that Atri
the seer of the whole hymn,

iti
stated on the
same ground by both the Sarvanukramani {natmdtmane dadydd and

in the Ai sanukramani (v. 14, 15)
* :
sarvdsv atrim kecit)

;
or Atri
Bhauma
alone
is
here the seer
for in
the act of giving (read ddnakriyaydm) one and the same person cannot be proclaimed (na
sasyate) as both giver
and
receiver.'
Cp. Sadguruaisya, p. 115.
B
as
Rnamcaya chose the seer Babhru *, son of Atri, to officiate priest at a Soma sacrifice in which a thousand sacrificial fees
33.
were bestowed.
So he (Babhru)
sacrificed for
him (Rnamcaya)b.
b,
^f^^ rn, jno^lfd^rti ^rraii'i m\ 'PKHVHt^ '^^M^ JnOr^f^l^fM H*JI*i. f.^^^2Rrr^RI<!: rn, î^^^"??^ bfkm\
* Gaurlviti (the reading of
^: gtT^
bfm^) cannot be
right, as
he
is
the seer of
v.
29, while
the
hymn
in question
is
v.
30
(see 36), in
which Rnamcaya and Babhru are mentioned

v.
together
stutah.
(v.
30. 14)
cp.
Sarvanukramani on
30
babhrur
rnar/icayo 'py
atra rdjd
^ 33-36"
are quoted in the NltimaBjarl on
RV.
v. 30. 15.
'
175]
V.
37
[-RV.
v.
41
34.
And
the
four
thousand
four
king of the Rusamas* (rauSama) gave him hundred (cows)^ and a golden caldron ^
(mahdvlra).
^^ ^ ÎRt
TT^'JI^ m^
*
(cp.
n,
^
:
Onin
fk,
Tnfr "^hr^
b,
rf^lpfl'
r,
note
*).
Cp. KV.
V. 30.
14
rnameaye rajani ruiamanam.

Cp.
Cp. RV.
v. 30.
v. 30.
. .
12
gavam
catvari dadatah sahasra rnatncayasya.

vrje
.
RV.
15
'
gharmah
taptah pra-
ayasmayah.
he received golden caldrons^ for the Pravargya rites. And having received (them), the seer as he went along was questioned on the way by the Middle Agni as well as by Indra ^ and he related (all) this with the four (stanzas) This good
35, 36.
* ;
And
(hhadram:
v. 30. I2-I5)<^.
*
The next eleven** (hymns) after this (beginning) Who pray of you two ?' {ko nu vdm v. 41-51) are addressed to the All-gods.
:
IT^^
3rf7f^^
m^n,
inw^
b,
^fi^
is
fk.
Tf^^
fkr.
36. TTf^^fbm^r,
^TRI
one
line.
TC^f, ^TRJ^T hr\

here marked by
^ o\mU\
kn.
ITfTT^^T
"^f^^ m^nr, Hftl'JS^fM^
b,
b,
TJ^'
r,
^Tt^ Tl^
MÎUyfl: hm^r,
q^ftl ^
In
bfkr'^rl
The end
of
the varga
in dbf, not in
m^k.
the varga would have only
Mahdvlra, otherwise gharma,
is
a kettle for heating milk at the Pravargya or
introductory ceremony of the
addressed in stanzas 12, 13,
Soma sacrifice. 15 of RV. v. 30, which

)
This
is
is
to
explain
how Agni
"
is
hymn
addressed to Indra.
That
the preceding passage (29-36"

place, supported
belonged to the original text of the

it
BD.
is,
in the first
by the
fact that
must have been known to the author

is
of the Sarvanuhi
kramanl
for the
remark natmdtmane dadydt
clearly
borrowed from 32" {dtmd
natmane
dadydt) while the words sarvdsv atrim kecana are probably due to 32
tat
{rdjnah prati ca
in
suktam babhdsa
iti
kecana).
In the second place, the four vargas 6-9 have,
hd,
only six s'lokas (instead of the normal number, twenty), and yet the end of the ninth varga
is
indicated in the
:
Cp. SarvanukramanI
same place (after 45 ) and with the same figure in vaiivadevam vat tad (ra 5, tad=^6).
hd
as in b.
8.
Detailed account of
BV. 41-43.
to
37.
(Then
come)
ten
(hymns) addressed
Tla,
the Maruts*
is
(beginning) 'Forth' (pra: v. 52-61).
however,
praised in
the stanza 'To' (ahhi:
v. 41. 19).
RV.
V.
42-]
BRHADDEVATl
(ut
:
v.
38
(is
[176
praised),
In the third stanza *Up'

said.
v. 42. 3) Savitr
Saunaka
f.
37"'^ in
^HfJIT
^^ W^
The
;
Bm^
only.
^dl^cUR
is
^(r?\qrit in\ f^tn^^l?*l*H

f,
^:
r,
tt^cTt^TRTf
b.
the whole line in

v.
and f^<fi4H*||
tat (Ao
^jfN^^ST^ in
tatz=6).
* Cp.
Sarvanukramanl on
52: marutam ha
= 4,
38.
triplet 'Invoke'
{upa:
42. 10)
v.
is
42. 7-9)
is
addressed to
;
Brhaspati
the next stanza
(v.

is
'
'Praise him' {tarn
u
'
stuhi: v. 42.
11)
addressed to Budra.
But
14),
in the stanza
Forth the
fair praise
(pra sustutih
v.
42.
hm^bfk have no ^t
syllable short
:
(the pratlka of v. 42. 10),
which makes the
first
pada one
of R,
I conjecture that
H
b.
has dropped out before

first
5^-
The reading
^f^f^T
^T^W^3I^^ ^,
makes the
pada end
in the
middle of
^^.
A,
?^ ^rm:
is
OsO
fkr,
\\*m<i
39. the deity is variously stated
by Saunaka and other teachers.

to
in
Sakapuni (considered)
39**
Ijaspati,
is
Galava Parjanya-Agni,
no reference
it
foimd in bfkm^ only: there

it).
MSS. must have

f^r^rfiT
f k,
<f^
(though some of his

r,
m^k, ftm:
bf.
^[ao^rf?!: hd, ^[^TOfTr:
^îMfd
m\
î;^T^ b.
40.
Yaska^ thought
'
Ptisan,
'
Saunaka Indra to be
15)
is
is
praised,
the Maruts;
Bhaguri Vaisvanara. This (esah v. 42. 'Together' (sam: v. 42. 18) A^vins ^.
addressed to
addressed to the
M{\^^
*
MmV^^ AmHfk,
14
is
^rr^cEfhRRfTf^^^r.
^ The
RV.
V. 42.
not commented on in the extant text of the Nirukta.

details
Sarvanukramanl gives no
about RV.
v.
42 except on stanza 11: ekadail raudri.

v.
41.
'Adhvaryus' (ddhvaryavah
'
43.
3)
is
addressed to
Vayu
The ten
'
(daâ
(v.
'
v.
43. 4)
is
addressed to Soma, while
that which follows
43. 5) is addressed to Indra.

'
The following (6) They deck (ahjanti: 7) (praise respectively) Agni (and) the Kettle (gharma), and the stanza Hither {acha 8)
' '
:
praises the A^vins.
177]
V. 44 TRANSLATION
AND NOTES
5).
[-RV.
v.
44
"^^g^
!Sf^
r,
'BTf^
%k
C^^rf^
is
the pratlka of v. 43.
M<^T<JI#Jbfk, M^T<jif?J
mV
marked by
41*''*
in
Bm^
only.
m^b,
^
fkr.
qijhere
The end
of the varga
ia
in bfk, not in
hdm^.
9.
Deities of B.V. v.
'
43
(continned), 44, 45.
B
the
42.
'
Forth
(pra
v. 43. 9)
(praises)
v.
Vayu and Pusan.

43. 10"^)
In
here
first
hemistich
(of)
'Hither' {a:
(10*"')
Agni
is
mentioned, and in the second

are praised.
"irf^
the celestials (divaukasah)^
TT
r,
irfTT
TT
b,
"^
TT
fk, IT TT^RT:
m^
^tt#f
k, g^TSJ
f^t^ m^.
is
TnHt m\
is
g^TTJ
^ %(irtW ^<TT
r.
^[^ '^W ^^ q1^^

b,
f,
T[t^
r,
<s|dlRld bfk,
^^BY.
This sloka
found in
Bm^
only.
(cp. iv. 62)
:
^ This probably
V. 43.
means the All-gods
the expression in the text of
10
vihe marutah.
another
'
v. 43. 11) praises the Middle Vac, then (a B^haspati^ (12), B The higher one (jydydmsam v. 44. 8) praises the Sun (dditya). Vayu is here spoken of (in) Forth to you (pra vah
43.
'Hither'
'
'
'
V. 44. 4).
43
*
in
m^
follows 45*'
The Sarvanukramanl
gives
no
details for v. 43.
44.
the Gods, or Indra, (or belongs) to Prajapati. Kausitaki himself^ has spoken of this (hymn) as one in which the All-gods are indirectly addressed (paroksa).
either
'Him as of to Soma (or)
old' (tarn pratnathd: v. 44. i)^
is
addressed
Îhft
*
^ tf^ m m\
There
is
Tf^fjr:^: bfkr,
ITWr^ m^
i14ldf^: br, ^li^cTff^: fk.

^
i.
no statement about
this stanza in the

it
Sarvanukramanl.
That
v.
is,
Kausitaki Brahmana xxiv. 9, where

i.
is
stated that three hymns,
RV.
122;
44;
121, which are indirectly addressed to the All-gods (and, not having any deity specified,
:
belong to Prajapati) are inserted iu place of others

vaisvadevuny avadhiyanie.
II.
prajdpaiydny aniruktani paroksa-
Aa
RV.
V.
47-]
BEHADDEVATA
these
it is
' '
v.
45
:
[178
spoken of as the third ^ after it comes the (hymn) I invoke the gods (devdn huve x. 66) ''. In the couplet The Spouses of the Gods (devdndm patnlh V. 47. 7, 8), the spouses of the gods are praised.
45.
:
Among
'
'
Tji ^T^lr,
of the varga
*
is
T^ H^bfk,
^ g^ m^
its
oftf^
hm^r,
of^ ^ bfk.The end

it is
here marked by Q. in hbf, not in m^k.

I suppose, according to
position in the
That
is,
EV.
second in the order
in which the
taki
Brahmana enumerates them
(see above, 44, note *).
That
is,
Kausi-
afterwards (in xxiv. 9) enumerates three

viz.
hymns which
66; x. 36:
x.
are
directly (pratyaksam)
v. 44.
addressed to the All-gods,
KV.
x.
65;
x.
66 corresponding to
10. 46.
Deities of B.V. v. 51-60.
with three ^ of the four^ (beginning) 'This' (ay am: Indra-Vayu are praised, while *0 Vayu, come' (vdyav 4-7) With the stanza 'The a ydhi v. 51. 5)*^ (praises) Vayu (only)d car' (ratham: v. 56. 8) is here praised BodasT, whose (husbands) the Maruts she being the spouse of the Budras are praised (in the whole hymn)f
V. 51.
:
And
cH<4c|l
^mff hdm^, eH^ÎUlfrr b, ^liJ^BsfTT
r,
g^
fk,
^^J h,
^^
r,
^f^ m\
^
hd.
^T^ fUlHld
f,
^T^ ^Mlfd k.
^qrerrbr,
^J^
fkd, ^f^TRt^hm^
it:,
Instead
of this tristubh r'^r^r^ have a s'loka, which m'^ has in addition to
r r r *
*
For
tisrbhih.
For catasrnam.
The
iti
should follow ayam, not caturnam.

of his marvellous references
Here
R has in connexion with his coiTupt reading rkkajti one

RV.
(vii.
to the
37. 4,
where the word rkvd occurs).
*
^
The Sarvanukramani makes
no statement about these stanzas.

statement about this stanza.
Cp. 47.
The Sarvanukramani has no
47.
But
in
the (stanza)
Hither,
is
:
Budras
'
(d
rudrdsah
this
is
V. 57. i)
the host of the Budras
praised*.
Now
the
name
o
of the host of the Maruts

Abk, <>#<t
they are called Budras.

rrerr
^dtjm
^m
f,
#craT
m\ #%
r^m: a, ^[<n: b.
* There is
no reference to
this stanza in the
Sarvanukramani.
"
179]
48.
V. 50 TRANSLATION
AND NOTES
[-RV.
v.
61
Now
that Agni and
this,
(viz.)
both the middle and the

v. 60. 8)*.
terrestrial Agnis,
are praised with

(agîe
the Maruts in the (stanza)
*0 Agni, with the Maruts'

of^TTî m^br^r'',
maiûdbhih:
i.
of^T^ fk,
jj^
:
^^jô
i-SfT^
ofqfl*! hd,
oW^
1%
{tie
^gcd
^j^g ^g^^ follows the reading of
^fft ^ lidr, ^3fRo bf, Am^ in B (also m^) the line

;
has the following form

*l^-r1*)
*
g%^>H tîf^
the reading of
î^fft
:
(b,
1%
m^fkr)
Or according
to
'in the triplet " Whether in the highest
(yad uitame: v. 60. 6-8), and in
"l
praise
Agni"
^gnim:
v. 60. l) in
a hemistich (in
'
each of these four stanzas), being (thus) addressed in (altogether) two stanzas
i.e.
{dvrce
,6*^
,7"
8**
,
Agni being mentioned
in these four hemistichs
but Vaisvauaraisalso
mentioned in 8
has
:
so that this statement

i. e.
would not be quite
correct).
The Sarvauukramani
dgneyain ca vd,
the Maruts, or the Maruts and Agni.
(may be) middle, (may be middle), and every male

49.
Vac
all
female
goddesses
(striyah)
(deity
may
be) middle, as well as
all
groups (gana), (such
as)
the Maruts, respectively according
to their different qualities*.
only.
after
?n2WT
m^r, 4{|U(4i|
b,
JT^
JTT fk.
This sloka
is
not found in A, but in

;
Bm^
The end of the varga is here marked by ^0 in bfk, not in hd oJHi??^ (48^), after which that MS. adds the B form of 48***.
This general remark
is
in
m^
it is
marked
evidently suggested by the preceding sloka where the middle

is
Agni, as specially connected with the Maruts,
distinguished from the terrestrial Agui.
11. 50.
Story of Syavaiva.
There was a royal seer famous by the name of Rathaviti Darbhya. That king being about to sacrifice went to Atri and
propitiated
^l<jT
Muller,
all
him ^.
MSS. and
ii.
n,
<^|r*?IJ
Sarvanukramani, Sadgurusisya, n(gh);

^^fTf: fk.
v. 61. 17,
cp.
Max
hds,
RV.^
vol.
p. 45.
V^r^l m\
RV.
v. 61,
^:
hm^rns,
br,
bfkr^r'^n(gh).
^JWrf^
TT^rf^n, TTîIt^
is
TTWt^
* This story
quoted in the NltimanjarT on RV.
and by Sadgurusisya on
Sayana,
with the omission of occasional slokas, from here to the end (50-79).
introduction to
RV.
v.
61, tells the story in another metrical form.

;
Sieg, Sageustoffe,
its
pp. 50-64, treats of the stoiy as a whole

p. 51,
he also states the relation of
various forms,
note
BEHADDEVATA
RV.
V.
6i]
v.
51
the
[180
51.
And making known

as
his identity
and the object he had

seer
in
view,
he stood with folded hands, he chose
Arcananas, the son of Atri*, to

*l^*l^ hm^rns, <*|4c(ni bfkr'^rl
*
officiate as (his) priest.

<f^:
f^:
fkr. of^T
f^:
hm^bs.
Sayana on RV.
v.
6i speaks of him as atri-kula-nandana.
52. He, accompanied by his son, went to the king for the performance of the sacrifice. Now the son of Arcananas, Atri's son, was Syavasva,
Vl^W^
hm^frs,
^2"^
^2ni^
is
bkn.
ISTTT^^P
hm^r. ^T^T^^^*
f,
I^T^T^^' ?.
îTTTRr^rr'* n.
omitted in br^r*r^
53. who had been gladly taught by his father all the Vedas with their members (anga) and subordinate members (updnga). Then Arcananas having gone with his son, performed the sacrifice for the king.
This
s'loka is
omitted in b and r^r*r'.
54.
And
as the sacrifice
daughter of the king. princess might become his daughter-in-law.

^1%
55.
was in progress, he saw the illustrious The thought occurred to him that the
?!% ^).
fixed on her
^ hdm^rbfkn,
^5I%<^ Sadgurusisya (one MS.
Then the heart of Syavasva too became

:
and
so he said to the institutor of the sacrifice
'
Ally yourself with
me,
O
55*
king.'
is
omitted in b and r^r*r^, while the whole s'loka

is
is
repeated in m^.
is
The end
h
(not
of the varga
in d) after
here marked by
(59^),
^^
in b, not in
hdm^fk.
It
marked by ^^
in
m^^
and
after
58 in
f.
12.
Story of ^yavaliva (continned).

to give his daughter to Syavasva, said
is
B
the
56.
The king wishing

:
to his royal consort

girl to
'
What
your opinion
I (desire to) give
Syavasva.

f k,
181]
V.
59
[RV.
v.
6i
^ TtTT^
Sadgurusisya, u (and, I believe, m^, but I bave not specially noted tbe
reading of that MS.), 7! l^lf

wantintf not only in
v^-^+i^
r.
56-58 (three and a half slokas) are
but
in b.
That they were an addition to the original text of the
BD.
is
also indicated
by their general character, by their being unnecessary to the nar-
rative,
b'lokas.
and by the
fact that without
them the varga would have the normal length

is
of five
But that they were a comparatively old addition
proved by Sadgurusisya having
them.
For a son of Atri ^ would be no contemptible (adurhala)^ son-in-law for us.' She on her part said to the king: 'I have born in family of royal seers been a
57.
;
irf^g^
MSS.
m^fkrs, ilHtMl^l
n.
* Strictly speaking, *a
grandson of
Atri,' according to tho correction of the NTtiis
mafijarl
As the MSS. do not use the avagraha, durbalo

it
ambiguous
in form,
but the context shows that
stands for adurhalo.
58. one
who
is
not a seer should not be our son-in-law
this
(youth) has not seen formulas.
Let the
girl
be given to a seer
she would thus become a mother {amhd) * of the

(certain) seer^ regards
Veda
for
one
who
sees formulas as a father of the
Vedac.'
'^g
^J^
four
m^ns,
"h"
ff
fkr.
%^^ ^
f,
m^rn, all MSS.
of Sadgurusisya but
two (which
have ^T*î
^), ^44^1 TT
"^^Wrf TT
k.
<T^ m^f km,

?,
three
MSS.
of Sadgurusisya,
MSS.
of Sadgurusisya.
^Hf^
in
^Hf^ fkm^,
(in
^Bflj rn.
1886),
still
* This emendation,
which I made
Sadgurusisya
appears to
me
the
only possible one.

p. 177.
Vasukarna
52,
cp.
my
explanatory note on Sadgurusisya,
i. 3,
Sieg,
p,
note
*,
would read rsim mantradriam, but the two words in

"
agreement would be tautological.
Cp. Sadgurusisya,
p. 58,
note
^^.
59.
(saying),
The king, *No one
after
is
conferring with
(our)
his
wife,
refused
him
not
worthy to be
son-in-law
who
"
is
seer.'
TmV^ ^ hm^r,
hm^r^s,
HN"^x|Ti|| r^r^r^
:
|<ft-c<<cJJ4J
f,
^^=^1^ k,
IT
the whole line in Sadgurusisya runs
^[f^T fl'i3i^'i
^?TT
H^H?
^f^
'^ ^ b; ^t %^
|.
i^
brn,
^^
fk.
RV.
V.
61]
BRHADDEVATA
;
v.
60
[182
The seer, being rejected by him, returned, when the sacrifice was over but the heart of Syavasva returned not from
60.
the
girl.
hrs,
^ ^ %^
61.
1^
iir^fl mirns,
^ ^^ %^ ^
m\
i^T^f^ hd.
;
bfkn.
î^^TT^
hdm\
i|i5?n^ bfkrns.
^ f^l^^
fkr^r^r',
^^
tW^^
b.
B
hd,
So these two returned they both met Saîyasi and Taranta and king Purumilha.
dd^sH
Am\
Bn.
(TTTf <ft bn, fTcT^
(ft fk, 7T<T:
^fft r^r^rl
(^cjrsjl^
r,
f^^T^TJ
The emendation f^f^rTn^ is based on the reading of B, on the necessity of a dual middle form, and the assumption that in A the second cT dropped out, and that f^qnl*J became corrupted to f'l^cilT^, as a gerund seemed required
f^l^clcT
for the construction,
and
W^
61"^
is
often used thus (see index of words sub voce asu).

is
Then o*rf%^" became <Tt%<rr^. which

the simple gerund
f k,
is
very pleonastic after 7^"

b,
the causative for

n,
also clearly
dRdNpT** h dm^ r.
m^bfknj
in
wrong.
^f^^Tf^T
,
^Wt%^Tf*('*
is
altogether different in Sadgurus'isya.
in
this line appears at 80"
where
it is
repeated in m^.
^3*rf%Trf^
61*^ is found here

61"
is
not in
Sadgurusisya.
62.
Now
two
the two kings Taranta and Purumilha were seers,
sons of Vidadasva.
to the
seers.
rn,
These two kings themselves paid homage
^'^^'ST^
^V4M)
f k,
%Û?IRt
in the
b,
"^^^^Hyvi^
is
Am^
the Sarvanukramanl has
^^^^;
elsewhere.
the form of the
name
EV.
^^^f^,
f.
while
^^^Py^lîs not found
^Hcf^ m-^br, ^mf^l hr^r^r^k, ^XTfif
63.
And
consort
fi
the king (Taranta) showed the seer's son to his royal and with Taranta's approval she gave manifold wealth,
gx?:
hm^r,
bfk.
% fX?: bfkr^r^n. TTTnTr^*!! %^ Am^

b.
{*>^
HTc(T< m^fkrns, ^^(c^ hd, 'ÎT^T^
hd), ?!^til <^ ^ cf t*

is
The end
of the varga
here marked
by ^^
in bfk, not in
hdm^.
13. 64. goats
Story of Syavaiiva (contiuaed).
and sheep, cows and horses, to Syavasva, did Saslyasi. B Father and son, (thus) honoured by the institutors of the sacrifice, went to their hermitage to Atri.
183]
V.
71

'
[RV.
v.
6i
65.
dour.
they saluted Atri, the great seer, of brilHant splenBecause I have not seen (any) (But) ^yavasva thought
:
And
formula,
66. I have, alas
limbs.
not obtained the maiden beautiful in all her Could I but become a seer of formulas, my joy would
!
be great.'
^TT^ m^ f k,
crrf^TOT
r,
^t^
fft Sadgiirusisya.
"^^
r,
Sadgurusisya,
^THJt
m\
"^RT
% fk.
67. To him as he thus reflected in the forest the host of the Maruts appeared. He saw standing at his (dtmanah) side, quite (iva) similar in form
<]^%^Mlf^^ldJ*i : Ara^bfkr^, g^^J^JTRT^TclR: rns.
in the Nltimailjarl.
64''^-6f^ arc not found
Maruts, with gold on their breasts. Seeing the gods similar in age, with the figures of men,
68.
and equal
in age, the
68**^ is
not found in Sadgurusisya.
69. ^yavasva, astonished, then asked the Maruts,

:
'Who
are
Then, however, he became aware that ye?' (ke stha v. 6i. they were the divine Maruts, the sons of Rudra.
i).
% %f7T hd, ^fTI bfkr.^f^T^^ÎfT A,

br,
^s^4'4H^nT
?,
^f^^Tpfn^fWcT
^fWR^p2nT
70.
fk.
he also praised them with the For the (stanzas) 'They that ride' {ya im vahante: v. 6i. ii). his part, on transgression seer considered it a great
Having observed
(this),
TrNr^rr
iidi,
ii
crr^c!: b,
hdm^fk.
^ ^f^
cn^:
8,
fk,
fT
frrgf^:
?.
Î?!*4{
Îm^j hd,
ft
rs,
^f^^
b,
^rfn^TR
m^
(I
have not noted whether
^f^
or
mf^), <refV5^
bfkr.
he had seen them, he did not praise them, Being praised and being and that he asked them, Who are ye ? delighted with their praise, the sons of Prsni (the Maruts) as they
71. that, as soon as
*
'
went
along,
RV.
V.
61-]
BRHADDEVATA
^(t(| c^n" hbfk,
is
v.
72
[184
omitted in n.
^cMM^Î
^^
m^r.
71"'^
omitted in Sadgurusisya.
The
end of the varga
here marked by
in m'^bfk, not in
hd.
14.
Story of ^yavasva (contixmed).
72. taking off the gold
Now
from their breasts, gave it to him. when the Maruts had gone thence, the illustrious Syava^va
î^r#^
^nn:
72"
,
^'WK'^^^'î^^^^. ?T^ ^f:

nss,
fkr^n, '*(*J'^
l^'J^'^
^-
The
line in
Sadgurusisya runs: ^JT^TP^ 'Hltft
hm^r,
B.
^^R[T
bkn,
flfÎ^
f.
^TJfT-
T^rîlT.' hm^r,
^^tTHJ
Sadgurusisya has an additional line after
and Sayana another

*
after 72*"*.
Sayana on RV.
v. 61.
17 quotes 72* -79"
73.
went
in
thought to the daughter of RathavTti.
He
only
just (sadyah) a seer a, wishing to declare himself to Rathaviti,
^ ^^ ^rt^ hdrk, ^^?f^8, ITT^^cTt^n.

* Sieg, p. 53, note
',
Sadgurusisya (w^),
ÊT
TT^^rÂs,
^RT ^ft^
f,
^ ^Bt^
(^TZIo)
f,
b,
^'^T'lLb. ^^T^k,
is
^f
f^^rs.
and
wishes to read rsim, but this
against the
MS.
evidence,
unnecessary.
commissioned Night on a message with the two (stanzas) song of praise {etarri me stomam v. 61. 17, 18) and to her (Night) who did not see^ Rathaviti, he discerning (him) with the eye of a seer,
74.
'This
my
'
rWt Anss, WTWrf

r^r^s,
b,
^Îf
b.
f^*
f,
f^ 3?RftlI^
k.
?.
'^tlM
(^t^)^TWrt
f,
(^^)^7rr
k.
^t^ hm^ms,
hm^r, RnTt^T^bfk,
fk.
5??%^^ nss.
'<lMiJnf hm^rs,
Ûm^
ajInff
br^r.
Wm^
Jcseti
:
* Cp. Sieg, p. 53, note
^ and
p. 57, line 2.
75. said,
'Here he dwells'
(esa
v. 61. 19)
'on a delightful
after
ridge of the Himavat'*.
Urged by the goddess Night,

UTtf^:
.
.
learning his instructions,
bfk,
hm^r.
IT^tf^ri: hrfkss,
.
b,
IHlftf^:
n.
* Op.
RV.
V. 61. 19:
esa kseti rathavitih
parvatesv apairitah.
'
185]
76. the
V.
81

girl
feet,
[-RV.
v.
72
son of Darbha, taking the
with him, approached
Arcananas, and after clasping his
standing bent forward
with folded hands,

^T*?
hrfk,
^T^ b,
Î^Wr
s,
ÎtJfJ^ns.
fWf^' hdm^r, f^cTT Bnss.
The end
marked by
îJ in bfk, not in
hdm
15.
77.
Story of Syavasva (concluded).
he announced his name (saying), *I am Rathaviti, son inasmuch as I refused you formerly when you desired an alliance with me,
of
Darbha
?Rrf?W:hm^8, ^j^JRl^bfkns.
Îf^^m^bfk,
TH^n^f^ ^
I
s,
HrtJNi;!
^J^hd, "ffSn'^l^
HoyH^<^
four Sadgurusisya MSS.,
HcMirMf^Mfl^ two Sadgunisisya MSS.
78. forgive
me
for that.
pay homage to you

me.
and do
not,
seer,
adorable one, be wroth with
You
are the son of a
a seer yourself, you

?rr "^
are, adorable one,
the father of a seer.

^[Î Bss,
f,
hm^rks,
^^f^:
79.
hm'rnss,
IT
^ % b, %
îl
bs.
^^
kr^r^^
ns.
'^
W^l
b.
u,
î',
HÎ^W^:
^W'
hra^r.
hm^rs,
JT^r^ff^: fkn,
HJHl^^:
Come, accept this (girl) as a daughter-in-law.' So said the and himself honouring him with water to wash his feet (pddya), with the water of hospitality (arghya) and with a mixture of honey (madhuparka)^,
king,
^mf^T^r^TRhrs, MMlf*<5)lH.n8,
g^rf^lcsrr^
* 79"
<T
^lETT
î^^f?r
B.
bfkr,
"^^^TRT
^V r^rS^
:
gprfÎWr
hdm^
appears in a modified form in Sadgurusisya
the better reading there
is
pddydrghyamadhuparkam (instead of pddydrghyam madhuparham) becaiise pddya and arghya

are different honorific gifts
;
cp.
AGS.
i.
24. 7
vistarah,
pddyam, arghyam, dcamaniyam,
madhuparko, gauh.
and giving him a hundred white (sukla)^ steeds, he dismissed him to his home. And the seer, on his part, having praised SaSiyasI, and Taranta, and king Purumilha with the six
80. 81.
(stanzas)
'May she gain'
(sanat
v. 61. 5-10),
departed to his abode.

*
Now
(rtena:
II.
the following eleven ^ (hymns beginning)

v.
With law
62-72) are addressed to Mitra -Varuna. B b
RV.
V.
73-]
BRHADDEVATA
v.
82
b,
[186
^J^hdrks, g^R^b, ^^TflCf. ^g^% hmip, ^^^Wf 80" occurs as 6f in B. It seems not improbable that %i^RJ%
f.
^^^T^rf
k.
the line belonged
to the original text in both places, because with
it
both varga 12 and varga 15 (cp.note on 56)
would have the normal number of
five s'lokas,
and in the present position
it
would, in
keeping with the epic style of the passage, come in somewhat like a refrain at the end
of the story.
The end
of the varga
,
is
here marked by ^l| in
hbfkm^.
Sieg, p. 54, note
wishes to read iulkam for ûklam, but there seems to

:
me
like
to be
no necessity for the correction

ûkra, which one
ûkla
is
quite appropriate as an attribute of horses

is
**
(=Vedic
MS.
has)
while there
no reason why a
familiar
word
v.
ûlka should have been changed to iukla.
Cp. Sarvanukramani on RV.
62
maitrdvarunam vai
tat {vai
= ^,
tat
= 6).
Story of Saptavadhri.
16.
RV.
V.
73-78.
There are six (hymns) addressed to the Asvins (v. 73-78). There is (here) a mystic (upanisat) praise consisting of five* stanzas (v. 78. 5-9) with a view to childbirth.
82.
^^
hd,
^^T^ fbkr.
M^-^t* hm^-^,
tfô
is
fr,
tl^ô bk.
Sadgurusisya, with
five
Cp. Sarvanukramani:
antydh panca garbhasrdviny upanisat.
reference to this, remarks (p. 122) that upanisat
used in the singular because the
stanzas are specified as an aggregate {pa^carcasamuddyopadistatvdt). According to Sayana
the last three stanzas only (7~9) are garbhasrdviny upanisat.

the Sarvanukramani, has '5-7':
this should
Aufrecht, in his abstract of
be corrected to '5-9.'
There is a sacred tradition (sruti) that the seer* after incurring seven failures (aparddhdn) ^ was appointed ^ (again) by (king) Asvamedha of the race of Bharata, his wedlock being childless. On the eighth failure, however, the king casting him, in a trough (made) of a tree (vrksadronl) ^, into a chasm (rhlsa) kept him down (in it) when he leapt up at night. (Then) the seer praised the Lords of Light (iuhhaspati) with the hymn Ye Asvins {aSvinau v. 78).
' '
:
82<"^ 84.
^H ir^mTT^rr^ rlrS^ ^srî^^r^^^ hdmlr^ ^?reî^n:T^ g ^3fî^TT% g b, ^?mc^>^J^Trf g fk. 83. ^t^: ?nfr ^^f^ sktt hdm\ '^^ ?r^ r', '^f^^cfr fkr^r^ '^f^^TTm' b.% ^f^\ hdr, ^: ^J^bfkr^r^ 7[^2^ A, rT<ftiS^ TTtft '^''^ b, <T?rr^% l^^Jl^ k. 84. ^^^ TT r^r\ ^B^% ^ b, ^^^ f fk, "^B^^t f r^^ '^f^ % f hr, mPl %f d, ^Êrf^ %f ^1. ^jj^
82'"'.
r,
r,
r,
f,
hm^rfk,
f^
b,
TT^> (jJ^)
r^r*r^
îinJrTT^<i:bfkr,
HJ^T^Â.
187]
*
V.
That
18,
^'j

EV.
v. 78.
'
[-RV.
v.
78
Saptavadhri, the seer of
^ This being an explanation of

"
the seer's name, Sapta-vadhri, as
seven times impotent.'
That
is,
commissioned
according to the custom of niyoga;
the verb kr being used as above in
iv.
no
*
{putri-
kdm
kr).
This
is
an attempt to explain the situation in EV.
v. 78. 5, 6,
where the
This word
Asvins are described as releasing Saptavadhri by rending a tree (vrksa).

occurs in the preceding stanza
in a
(v. 78. 4),
where the As'vins come to the rescue of Atri
chasm
(rb'tsa).
85, 86.
They, raising him

is
out
*
of
that (chasm),
'
made him
:
productive again.
V. 78.
7-9)
(in
The triplet Like the wind (yathd vdtah with a view to a child (garbha) for himself who like
a child
the
stanzas^ are to be
womb) slept (in the known as for the
tree)*^;
but the other two
Asvins^.
This
is
also recognized (drstam) as
a consecrating prayer for
children issuing from the

85-
womb
f,
(sravatdTn) ^
^^f^ hm^jk, ^giW ^g^W
r.^W.
^P^
cra:
ik, fr^ hm^b, ^^fI^r^^

b,
^^
is
f^W^^
^^ ^ ^^
ni\
hd,
f^^T?-
r^r''.
^R7ra:f, 7n?7T^k.
B.
^^rRf^>i|||*<fl''f|"
in
m
hd
*
as well as B.
(as the line
1^
is
I^T^ hdni\
86.
-tpM
bfkr"r^.
'^
îrf^^^rrf'rff^
is
^^ hm^r.
is
86'"^
viii.
66" ^
This line
wanting in A, but
found
The end
of the varga
here marked by
^^
in bfk, not in
m*
or
wanting
in these
two MSS.).
his introduction to
The
versified story told
by Sayanu, in
is
RV.
v. 78. 5, is different
from the above.
Here the
seer
is
placed in a box at night by enemies and kept from * That
intercourse with his wife, but

is, V.
rescued from his confinement by the Asvins.

five specified in 82.
ii.
78. 5, 6, the first
two of the
The Asvins
are invoked in
p. 123.
these two stanzas.
^ Cp. Rgvidhana,
17. i' -4"
quoted by Sadgurusisya,
17.
Deities of
BV.
v.
79-87.
Ehilas.
87.
But
it^
may
:
likewise (tadvat) be (regarded as) concerned

,
such a character
with the evolution of becoming {phdva-vrtta)^ for it evidently has that it has this character {ruâ) is evident from the two words afterbirth (jardyu) and embryo (garbha) ^.
^^;<mT^rci\ d-rti^K
^^'(J<,
r.
^.
^^^rr
fk.
TnT^rRCr. wrr^ bm\ orjô

it.
fk,
;
This
;
s'loka is
viii.
not found in A, but m^, as well as B, has

.
87 =iii. 76
iv.
18
*
vi.
94^ 04
is,
62
That
this aggregate of five stanzas {tad in
86
).
^
"
That
is, it
has also a
in
more general sense ;

78. 8.
see bhdvavrtta in the index of words.

in
Which occurs
EV.
v.
Which occurs
RV.
v. 78. 7.
RV.
V.
79-]
BRHADDEVATA
' '
*
v.
88
:
[188
The two (hymns) To great {make v. 79, 80) are addressed to Dawn the two They yoke {yunjate v. 81, 82) are addressed (In) Unto' (acha v. 83) Parjanya is praised; but in to Savitr.
88.
;
'
:
'
'
Verily
'
{hat
v.
84) the Middle Earth
is
praised.
B,
^f?i% A. ^(^
* In
^ B.
:
^tasf^ wf%^ A,
g ^^D^fTT B. ^cn
one of the
v. 5.
g ^rr^ a.
middle
Nirukta xi. 37 (on sphere {madhyasthdnd striyah
EV.
xi.
v. 84. i) Prthivi is
deities of the
22-50)
see
Naighantuka
89.
:
The
(stanza) 'For us to-day,
god Savitr' {adyd no deva

:
savitah
v. 82. 4) destroys evil dreams. 'Forth to the sovereign lord' (pra samrdje The following one O Indra-Agni to Varuna. addressed is to Indra-Agni.
'
v.
'
85)
is
addressed
:
(indrdgni
v. 86)
T^ Î'^^^W'Tt bf,
*M*i^f!
r^r^-^,
o^Tftr^
kr,
1^
k,
f:*<=l9^HJ1*i
m\ o-?J%
is
fjjo hdb,
075^??^
it.
f,
oTÊig^
oq
^3^ b. 89"^
not found in A, but
m^, as well as B, has
The following hymn 'Forth' (pra: v. 87), the last (of the Mandala), is addressed to the Maruts while making incidental
90.
mention of Visnu (visnu-nyanga).
B
na
:
It
is
called
Evayamarut
^,
being the antecedent (prati-
purvaka) ^ in the (case of the) Indra

vi. 20).
hymn As Heaven {dyaur

' '
f%^
dbfkr.
*
%^
is,
^^ hrfk,
fb,
f^X^SSJ^
r.
d,
f^^
90*
^ m\ f%X^^
b.
is
^rT'T'lhr^
^tI?X
^^ k, V^
is
not found in
or m^.
Because this word

the
the refrain in the second pada of every stanza of the hymn.

this
That
of the
hymn
for
which another may be substituted. That
must be the meaning

vi.
word (which has not been noted elsewhere) appears from AB.
that, at the
(vi. 20),
30. 15
and the
comment, on that passage, of Sayana, who remarks

of the
midday
libation, instead
Evayamarut hymn an Indra hymn,
dyaur na^
which makes mention of
Visnu (visnu-nyanga), should be substituted.
91.
But the hymn
of Fortune (srlsukta) ^
is
a benediction
ill-luck.
the
following six^ are connected with fortune and sons^'.
(hymn) may be (regarded
as)
meant to banish
it.
Or that Agni is
incidentally praised^ (nipdtahhdj) in
189]
V.
92

f,
[-RV.
v.
87
0^^ hm'r, oTT^ ^-m^bkr^, o^j^ ^j

^' H^Wt
r^r\
"TT^T^
rÂ AsTly^KUi
Abf,
^lyÎUli
fI^rRrr ^lr^r^
^mrr bfkr^
bf,
"W^îmfd^f^
of the varga
*
is
o^r^RTT^^hrn'r, o^T^R^qf^^: r^rÂ ^^' qt^ kr^ o^^nitWf^ r^"'. The

(no
7T<1;).
kr^-\
^Z
bfkr^r'r^r*^
hdr.
drtjII^T" hm^r.
<r^ A, c3r^ B.
end
here marked by
v-
^^
87
in
is
bfkm^, not
in
hd.
it
This khila after EV.
printed by Aufrecht, RV.^ p. 676, where
has
twenty-three stanzas, and by

nine stanzas, the
first fifteen
Max
Miiller,
RV.^
vol. iv, pp.
523-528, where
ii.
it
has twenty-
with a commentary.
In Egvidhana
is
18. i it is stated to
itself,
consist of fifteen stanzas (the sloka in which this
stated reappears in the khila

is
sixteen in
Max
Miiller,
twenty-two in Aufrecht)
this statement
(ii.
confirmed by the text

only fifteen
of the
hymn
in the
Kashmir MS.
collection of khilas
6-8), which has
stanzas, agreeing with the first fifteen in Aufrecht
and Max
Miiller.
Cp. IMeyer, Egvidhana,
pp. xxi, xxii.
This must refer to the six khilas which follow the ^rlsukta in the Kashmir
MS.
(5) ^
of the khilas, viz. (i)
ya anandam samdviât (four stanzas),
(2)
ciktito
yasya nama
(five stanzas), (3) viayi ^leso '^
ma vadhlh
(five stanzas), (4)
sum sravantu marutah{&ve stanzas),

(five stanzas).
garbho yonim (seven stanzas), (6) agnir etu prathamo devatandm

khila in the collection
is
The next
that which comes after
RV.
vi.
45
(= viii
te
in Aufrecht),
beginning caksus ca.

s'loka (92), sani sravantu
The
last three of these six khilas are
mentioned in the next
being charms for the prosperity of cattle, a
and agnih
for the
attainment of sons.
Under the name of Jatavedas.
18.
The Khilas
92.
of Prajavat
and Jivapntra.
of)
Employment of formulas.
Prajavat^ and Jivaputra*' (maybe) used together as praise (samstutau) in the ceremony of pregnancy (garbhakarman). (In the hymn) Flow together (sam
'
Or* the two (hymns
'
sravanti) together.
various
kinds
of females
having milk
are
praised
H^T^Wt^^^ hdm\l?^^Wt^H^ r^r^r'^r^bfkr'^ ITWHTR. ^cfJit JTWT^l. ^^^^T r^. ^^ I believe to be due to a misunderstanding of the following ^.
r,
I
i.
have decided on the dual because of tiwril at the end of the

13. 6 has the dual.
line,
and because AGS.
qi^f*?!**!:
k,
r,
M^fM^K
b.
b,
Wf^îl
fk,
'?I^rrf%^: hm^r^r^.
^rer^nfttTT hdm^rf, ÊRI^rftf^

*
Ij^ctdlfH
92*^*^-102 are omitted in
r^r*r^
That
is,
they
;
may have
its
this
special application;
;
cp.
AGS.
i.
13.
6: prajdvaj^ This
is
jlvaputrdbhydm haihe
khila, called
cp. Stenzler's note, p. 34
Meyer, Egvidhana,
p. xxv.
by the name of
author, has seven stanzas in the
Kashmir MS., and

"
there described thus in the AnukramanI:

first
te,'
sapta, prajdvdn, garhhdrthdsistutih.
Its
stanza
is
quoted by Stenzler in his
critical notes,
AGS.,
p. 48.
This khila,
also called after its author,
coming immediately
after that of Prajavat in the
Kashmir MS.,
RV.
has
V.
87]
and
is
BRHADDEVATA
thus described in the
is
v.
93
'
[190
five stanzas,
Anukramam:
first is
agnih' panca, jwaputra, agni-
varunam.
The
first
stanza
quoted by Stenzler,
i.
critical notes, p.
48
and the
first
iii.
two
are quoted in Paraskara GS.
5. 11.
The
almost identical with AV.

*
23. 2,
Cp. Meyer, Egvidhana,

in reading
p.
xxi;
Indische Studien, v. 315.
As
all
the
MSS.
agree
sam
sravantiiii, this
iti
;
may be a
various reading of the pratTka, and not a cor-
ruption of sam sravantv

as
but the Kashmir
MS.
of this khila has sam sravantu as well
AV.
ii.
26. 3,
which
is
almost identical with this stanza. The five stanzas of this khila
occur in
AV.
ii.
26. 1-5, the first three in a different order (2
= AV.
i,
3=rAV.
2),
93. In
benedictions^, in (enumerations of) technical names,

^,
in leading ritual forms

hhdj).
a deity
is
incidentally mentioned (nipdta(it)
One
familiar with formulas should here observe

its characteristic
carefully
from the statement of
name
(lingo).
"^mr^ ^^mr hm^b,

*
owr
^^m fkr^,
Agni
is
o^^j^n^
^^n: r. o^rwRiim^br,
Cp.
o^TRgX hdr^fkr^. 93''''=iii. 82^^

Such
iii.
as the ^risukta, in which
incidental (see above, 91).
above,
82.
94.
(In the case) of the application of a

(itself),
formula and the
formula
two.
the application
is
the more important.

as)
There
should be careful observation of the rule (vidhi) regarding the
The formulas should be (regarded
making
(only) state-
ments {abhidhdyaha)^,
*iHrt^*ip<*n: br, *^P(]^4^J|*j-^|i^l ; fk,
TnT^TRt^wrrnnr
hdm^^
o^JTr-
^^:
*
br,
îrarr:
is,
r^, o^^rr
- but:
f,
"îiT'raiT k,
o\irrf^^: hdm^r^.
deities,
That
they merely contain statements about

(viniyoga), as the
but give no rule (vidhi) as

do,
to their
employment
Brahmanas and Sutras
95.
Hence
(there
may
be) a
disagreement of the formulas
with the (application).

vijhdna),
(the formulas), which have a generally understood

-.
But the words (pada) occurring in them meaning (sammay express what is secondary {guna)
r,
5WTf^N*ir^
hm^bf, ^rc(tJM
*
r,
jnrfwr^Hrrf'T
is
b,
guiifir^îTrOT hm^f.
^^m
mean Agni,
vii.
gs"^
omitted in k.
in a formiila be generally understood to
ritual.
For instance, Jatavedas might
but the specific sense might be the primary one in the

tu samvijndna-bhutam sydt pradhanya-stuti.
Cp. Nirukta
13
yat

V. loo TRANSLATION
191]
96.
deities
AND NOTES
:
[RV.
v.
87
The formulas being secondary and the
rites primary,
the
may
^c
is,
be primary or secondary ^
I
this
is (to
be) understood.
is
TnJrr^lJUI^lH
^^
r,
lI'yTf3m'35fr
^^
hdbf.
here
marked by
*
in hbf, not in
m^dk.
That
according as they are applied in the ritual or are mentioned in the formulas.
19.
Story of the birth of Bhrg^^, Angiras and Atri.
97. Prajapati^, desirous of offspring, offered a sessional sacrifice

(sattra) lasting three years,
accompanied by the Sadhyas and the
All-gods,
we
are told
(iti).
Wi MSS. f^%^:
*
5^f7T
ABn, f%%%%f7I W.
RV.
vi, is
^fli: Sadgurusisya.
The
following story, as an introduction to
quoted in the NitimaSjarl
(97-102) and by Sadgurusisya (97-101).
98. Thither
initiation.
came Vac
in
bodily form to the ceremony of
On
seeing her there simultaneously Ka's (Prajapati's)
and Varuna's
^Wm ÔRoH
99.
will.
bns,
gRTnÔn<in
hdm^rfk.
semen was effused. Vayu scattered it in the fire at his Then from the flames Bhrgu was born, (and) the seer Angiras among the coals (angdra)^.
fT?[T^hdm^s, d^lVJ4,
b.
7T?[Tî:f,
b,
<^l"^*ikn,
r.
df lII*i
r.
TTRIf
b,
?.
mm hdm^r^n,
n.
b,
'*J^T<Mf^<l
W^JKîPKr
* Cp.
"RTlif fkr'^
TTT^
T(m
f-
f^#r hdm^rfks, t^rf
f^^t
hdm^r^s (Nirukta
iu. 17),
KffK^^'jfl^ ru, ^|T^^ff'I^
kr^ ^RTTTWf'ITT
iii.
Nirukta
17 and
AB.
iii.
34. i (ye ^hgara dsanis te *ngiraso 'bhavan).
100. Vac, on seeing the
two
sons,
herself being
seen, said
to Prajapati
be (born) to
M^mf?i
^ffT
May a me as a
'
third seer also, in addition to these two,

son.'
gcfi"
8,
irsrrqfcT
s ^HT bfrn, f^ hdm\ ^JT%f hm^rbfkn, J^^^s.
jmv^ g (two MSS.). f^ ^HT

n,
cfl"
b,
-q^FrfTi^
<ft
hdm^rfk.
k,
(one MS.),
ffT
"^
ffT ^fT
'
RV.
vi.
I-]
BRHADDEVATA
seer Atri
v.
loi
*
[192
it
'
101. Prajapati (thus) addressed, replied

(Vac).
So be
to Bharati
Then the
was born, equal
in splendour to
Sun
^
and
Fire.
fT^tpr: hrbfkn, fT^rprr
m\ cj^^m
is
?.
"RlSHTRfT bfkrn, aTT^TTrwt
s,
"Wm'Tlui
^ hdm^.
The end
of the varga
here marked by ^Q. in m^bfk, not in
d.
Mandala
20.
vi.
Origin of Bharadvaja.
Deities of
KV.
vi.
1-46.
102. Brhaspati
was the son of the

Brhaspati's (son)
the coals (Aiigiras).

Vidathin,
who was born from Bharadvaja ^, who is called

seer
f%^^^ m^fbr^n,
^
f^^^ftfTT bdrk.
As the account
of the sixth
Mandala
really begins with the
mention of
its
seer,
we have
here no exception to the rule that the beginning of a Mandala coincides with the
beginning of a varga in the
BD.
and who was a preceptor among the Maruts, was (thus) the grandson of Aiigiras. Now this sixth Mandala is stated to be his and his sons' ^.
103.
4V*5<l^f
r,
5RV^Th^ b,
fbk.
?T^(^rflr fk,
r^r^,
gfr^
hdmS
515^
gfr^^
V^^^^^ r^rS^.
^T^^f% hd, ^P^^^ m\ 3J^^ ^^^ g cT%^ fbkr,
r,
* Bharadvaja ia the seer of the great majority of the
hymns
of Mandala vi;
a few
hymns
are also attributed to six seers with the patronymic Bharadvaja.
thirteen hymns addressed to Agni Agni' (tvam hy agne: vi. 1-6, 10-16), while there are three (beginning) The head (murdhdnam vi. 7-9) to
104.
In
it
there are
(beginning) 'Thou,
'
Agni Vai^vanara.
105. After this
(i.e. vi.
16) there are here exactly twenty-nine

:
(hymns) ^ addressed to Indra (beginning) 'Drink' (piba
vi. 17. i).
The two gods who

(agne sa ksesat
:
(occur) in the (stanza)
'
Agni, he dwells
vi. 3. i)
are incidentally mentioned (nipdtita).

b,
u*wniiu^<iiN r^ itcfciMni^^^H
hdr, li<*1!9i!Uf?i^|
m^.
^^
A,
^^f^Nî^^
B.
fkr^,
ne^ itjHi'Kffli ci
193]
* This
V.
makes
io8
vi.

hymns
vi.
[-RV.vi.45
28 as gavdrn stuH),
It
46 the last of the Indra
(allowing for
vi.
thus leaving the deity (Indra) of the greater part of
47 unspecified.
would therefore
have been more correct to say thirty instead of twenty-nine.
But these two stanzas 'Bring to aid' (protaye vi. 21. 9), (nil me: vi. 21. 11)* are traditionally held to be addressed to the All-gods. The hymn 'Hither' (a: vi. 28) is (in) praise of cows, the second stanza (vi. 28. 2) and the last verse
106.
:
*Now my'
(vi. 28.
8 '^ being addressed to Indra ^.

JT
^^ hdr, ^
io6*
is
m^r^r*r^
i!T
omitted in fk.
is
^ b, "^ ^ ^ IT k.
f,
br\ ^17^-
fk,
g^ hm^r.
hdm^fk.
protaye 'nyad
(vi.
The end
of the varga
vi.
is
here marked by
^0
in b, not in
* 106"
iti
quoted by Sayana on RV.

:
24. 5 in the following

(vi. 24. 5),
form
tv ete vaisvadevyav rcau smrte
that
is,
the stanza anyad
not nu me
21. 1 1),
is
stated to be addressed to the All-gods.
There
is
nothing
vi.
in the
MSS.
of the
BD.
to
support this reading, while the Sarvanukramanl on
EV.
21
makes the express statement

Cp. Sarvanukramanl:
navamyelcadasyau vaisvadevyau, saying nothing about

dvit'iyaindri
vi. 24. 5.
vaantyaS ca padah.
21.
Deities of
BV.
vi.
37, 44, 45, 47.

:
107. In the (stanza) 'Bringing hither' (dsasrdndsah
vi. 37. 3)
Vayu and Indra
are praised together

is
^.
B Or
else
Indra
here predominantly praised, while
Vayu
is
incidental (nipdtahhdj).
TT^tr^^ î^^ liiî,

br,
"qi"*!
T^TR ^ ^^ br^rl 107"^

107*
is
omitted in k.
^T^
m^f, omitted in k.
is
found in
B and m^
only.
* There
no reference
to this stanza in the Sarvanukramanl.
god' (ayam devah: vi. 44. 22-24), is addressed to Indra*. But the triplet 'Above' {adhi: 31-33) of the (hymn) 'Who brought' (ya dnayat: vi. 45)^ is (in) praise of Brbu^.
108.
triplet 'This
The
which
is
addressed to Soma, some say
108**^ is
found in
b,
and m^ only.
fk).
-ilMilfc^fTT
^^ A,
llO<
""J^Rrt^^l
r,
m^rbfk
(^^
^^
b,
t%% ^\f^
*
fMcJi^fd:
^î^l^ fl^^t^* Am\ gî^^f?! ^^^: ^^l f^ wni ^rr^: k. <rrf?r irr^:
f,
The Sarvanukramanl makes no mention of

calisur ify asydm, tree ^dhiti brhustutih)
this tiiplet.
:
^
*
The reading
(is
of
{sanram
II.
would mean
The body
praised) in
C C
RV.
vi.
47-]
"The eye"
BEHADDEVATl
(caksuh), in the
triplet
v.
109
In Aufrecht's RV.
(ii.
[194
the stanza
"above"
RV.
vi.
(adhi) there is praise of Brbu.'

(p.
Cdksuh
it
is
the pratlka of the khila which precedes
45.
676
f.)
contains three stanzas.
But
in
the Kashmir collection of khilas
15)
it
has only
one stanza (identical with the

vatah (the pratlka of
it is
first in
;
Aufrecht), followed by the words ya dnayat paraat the
RV.
vi.
45)
:
and in the AnukramanI
beginning of Adhyaya
ii
described with the words
caJcsur,
akd {=zekd), dtmastutih.
Cp. Sarvanukramani
tfce 'ntye brbus taJcsa daivatam.
109.
And Samyu ^
The
praises his father in the last verse {jpadci)
of the triplet.
this'
five
:
stanzas (beginning) 'Sweet, indeed,

vi.
is
(svddus kildyam
47.
1-5)
which follow
(the
Indra
hymns) ^ are addressed to Soma^.

fqclt
kr,
ftRTT hb,
ftlfTT: d-
t^ hm^r, ^^^
TT^
:
g^^T^
*
bdr,
^m^T%
RV.
is vi.
B.
^SR;?: B,
hdrir3r^m\ <>^T: V^W^l
NT
^f^^ fk.^^^TT'^ m\ ^^JJ^^hdm^r. ofH g ^Rj: T?^ ^TtTT:

b,
bfkr.
is
The
seer of
44-46, 48
there
nothing in the
last
pada of 45 to indicate
the group of Indra
that S'amyu's father
praised.
Sadgurusisya, however, remarks that according to a Vedic

^ That
is,
authority
Brba was a
vi.
relative (bandhu) of S'amyu.
hymns ending with

for 47. 1-5;
46
cp. above, v. 105.
The reading
(etdh
of
A agrees
in matter
with the Sarvanukramani, which makes no mention of Indra as an alternative deity
on the other hand the wording of

Sarvanukramani
:
pancarcah saumyah) agrees
more
closely with that of the
paHcaddau saumyah.
B
is
110.
Or
else
Indra
is
here predominantly praised, while
Soma
incidental;
for in the
Aitareya (Brahmana)* they are stated
to be
Anupaniya stanzas addressed to Indra.

is
r.
lio"^
nearly identical with 107*"^.
b,
T^^^* T^#^ m\ f^Mln^:

r.
<[,J^^30
^'
<S(.^s(l
fk,
A^^^
*
b,
'(^^n) m^fkr.
iii.
no
:
is
found in
fsTTTrH^: B and m^
RV.
madhumdn
*.^^^l k, f^Hn^ m\ OnTHfTi^

f.
only.
vi.
In AB.
38. i
it is
stated that the four stanzas
47. 1-4 are to be repeated
as anupdniyd stanzas to Indra
svddus kildyam
utdyam, itmdrasyaindrtr anupa-
niydh iamsati.
vi. 47. 20) one 111. (In) 'Destitute of pasture' (agavyuti verse (pdda) praises the Gods, the next one (the second) the
:
Earth
the third^ Brhaspati, the last verse (pada) Indra.
1<^^
f^*lhm^^r''r^g(fHti^^t^*l^bfk,
is
^î^l^q^R^r.The
end of the varga
here marked by
^^
in
bfm^, not in hdk.
195]
*
V. 114 TRANSLATION
m**
is
AND NOTES
47.
[-RV. vL 48
trtiyas tu tv
quoted by Sadgurusisya on RV.
vi.
The reading
indram furnishes a clear case of a particle inserted to avoid the hiatus.
22.
Deities of
(verse)
BV.
vi.
47
(continued) and vi. 48.
which follows, **0 Lord of Wood, be firm in body' (vanaspate vidvangah: vi. 47. 26"), the teachers state to be evolutionary (hhdvavrtta). But the (whole) three stanzas
112.
The
(26-28) relate to the stroking of the
car^^,
while the three here
(beginning) 'Forth' (upa: 29-31) are (in) praise of the

XJt ^TrTf
b,
Drum.
hdm\
"q^ ^Trf
b,
TJ^
in
"^m$| ftP^ "^Pc^^ R; cp. Sieg, Sagenstoffe,

* See
ffltjTt fk.
6.
^Trmf
f.
^^
^HT
k.
^^^ fTT^ hdm\

of fifteen slokas (i 12-126)
vi.
With 112 begins a lacuna
p. 39.
ii.
AB.
vii. 9.
AGS.
Sadgurusisya on RV.
47.
113.
And
the
hemistich
'Together,
(sam asvaparndh: vi. 47. 31"'^ is (stanzas) at the beginning of the Trnapani
are to
is
winged with steeds* addressed to Indra^'. The ten

1-13)
Agni
the following triplet
(i
hymn^ (vi. 48. in (this) hymn to
i-io)
Prsni
addressed to the Maruts,
and, again, the following couplet
(14, 15) is addressed to the All-gods.
The
text of 113"
and 114 follows the reading of bfk owing to the confusion and
corruption of these six padas in

113*.
hd and
na^
^
k.
(|^: -qfr
In
b,
w^\
II
gfr fk.
m^: bfk. ^Hm^

TT
fb,
hdm^
the whole pada reads
Wf^<^
^n^ ^JtirrW^: ^HM^ îfc^ciH ^

b,
f,
I
being taken from 114".
1^ XT^ fk.^^^5^ MJni^^ ^^tî^:

"S*^.
1^:
^
v.
b,
%^^
k.
In
hdm^
this
pada reads
II
* There
is
no statement
as to the deity of vi. 47.
6-19 and 21
cp. above,
105
on
22
ff.
see below, v. 140.
^ Cp. Sarvauukramani
vi.
trnapanikam prsnisuMam; see Sad-
gurusisya on
RV.
49 and
48.
114.
Or
it
may be
addressed to the Adityas or to the Maruts *.
The
48. 16-19) one should know to be addressed to Pusan, (and) the following couplet there (20, 21) to be addressed to the Maruts; the last
:
four (stanzas) 'To me,
Ptisan' (a
md Pusan
vi.
RV.
vi.
48-]
is
BRHADDEVATA
v.
5
is
[196
(meant) for
(stanza)
a celebration of Heaven and Earth or
Pr^ni (22)^
114".
TT ^TTf
fb,
Wf
W\
k.
This pada in hdra^ reads
W 17
y^^fflfTT
^fl^-
Î4^
jfr ^^^fM^r TfhcrrgfT^:
b,
^]^ % m^JTT^ f^t k.

TR<T
wft ^^fîf^ mwrg fTra:

reads
f,
'^ 'ft
This pada in
hdm^
"^l
Xjft
n/. cR t^T?!;fk,
r{^
f^^T^
b.
VJ^l i^pH^ = ii:f.

reads "ÎTf^c^t
This pada in
hdm^
Jl^ TT ^TTf =114".
114^.
^rti<^^
in
b,
gt^cfr:
reads
f,
g^>: k.^rH^
^3^
II
'^ b,
^ fk.
is
This pada
hdm^
^SJWT ^^"B^f^fl
^^41 TT
^^f^
frRrr^
The end
of the rargfa
here marked by
*
^^
in hbf, not in dk.
The only
Cp.
practical difference between the

is,
above statements about RV.
vi.
48 and
those of the SarvanukramanT

stanza 13.
that in the latter the option of lingoktadevatd includes
BD.
vol.
i,
p. 122,
note
^.
^ Sadgurusisya remarks that the wording of

is
.
the SarvanukramanT, antyd dyavdbhumyor vd prsner vd,
in imitation of another
Anu-
kramanl: the passage meant
is
undoubtedly BD.
v.
114
23.
Deities of
BV.
vi.
49-62.
'
115. 116. After this the four
hymns
I praise* (stuse
vi.
49-
52) are addressed to the All-gods: the second stanza (vi. 49. 2) (praises) Agni, and the fourth (49. 4) Vayu, then the fifth (49. 5)
the A^vins, but the seventh here praises

49. 8) Pusan, the ninth (49. 9) Tvastr,
'
Vac
(49. 7),
'
the eighth
:
Of the world (hhuvanasya

^f<|^Nl<4t fk
49. 10) Rudra, then the two next

116.
(49. 11, 12)

b,
(i.e.
litW^ g IF'Tt hdm\

vi.
Xif\, the pratlka of
49. 7).
'^trf^ hdm^b, o^trT^k.

*
^(^^n^t^
TH^-
117. are addressed to the Maruts.

(2/0
(With)
'Who
-.
* :
the spaces'
rajdmsi
vi.
49.
3)
the seer sang of Yisnu
To
'
{ahhi
vi. 50. 6) is
addressed to Indra, and
dressed to Savitr.
There
is
Hither (a one to Rodasi (vi. 50.

'
vi. 50. 8) is
5),
ad-
one to Agni
{uta:
vi.
(9) as well as to the A^vins (10) (beginning)
'And'
50.
9, io)i>.
TT^flh"
hd, 4n^(l1
b,
b,
HlAn
f,
^ m\
^^(ifl" (no
k.
^mrrff^:
m\ ^3rt^:
^rt^:
^rt^:
^^f?! ^
^)
fk.
oTJII^fiC hd,
b,
wf^rfTr
'
197]
V.
20
[-RV.vi. 66
The SarvanukramanI
dehaU-dlpa-nyayena
is
gives
no
details for
is
RV.
vi. 49.
^ Both 50. 9 and 50. 10

dsvin'i, it
is
begin with uta, and as this pratlka
placed between dgneyl and

to
probably
meant
to
refer
both.
There
is
no pratlka
for raudasi, for
as RodasI
here
also.
The
mentioned
in 5 only, the pratlka a (50. 4,
8 as well as 6) would not apply
SarvanukramanI gives no
details for vi. 50.
vl. 52. i6)' Parjanya' (agnlparjanyau Upward belongs to those two (deities), and the two stanzas Surya^ addressed to are *We' that' (ud u tyat: vi. 51. i, 2) (vayam vi. 53-56) are four (hymns) addressed to Pusan, as
118.
'O Agni and
'
well as that which comes next (58) to the
one addressed to
Indra-Pusan
(57).
1^
h^ 'Î
follows
hdm\
to
^ ^
is,
^^ "^ ^
^
f^^'.
1?T ^t%
h,
ffl^
^fNllf^
probably
^trT?^
hymns
k, that
^ ^twrf^
We "
stanzas.
^'^5(lr4'(i*H*iMl-d44
hdmV
The
f,
te.xt
of 118"'*
puy^^-rt*!
^j^PT"
five
^%[rrr]^SÎMl^*lMiTt*l*t,, 'there are
Pusan beginning "
(53-56, 58), the last but one (57) being addressed to

identical with that of the reading in the text.
Indra-Pusan.'
*
The meaning would thus be
No
reference to this stanza in the SarvanukramanI.
The SarvanukramanI
makes no mention of these two
119.
Some
declare the stanza
'Him
chief of charioteers, with

vi. 55. 2)
braided hair' (rathltamam kapardinam:

to Budra.
'
to be addressed
(pra nu vocd vi. 59, 60) are two hymns addressed to Indra-Agni. 'She' (iyam vi. 61) is addressed to
I will
now
proclaim
'
Sarasvati
119"^
is
'I praise' (stuse:

found in
vi.
bfkm\
^^
not in hd.
62)
"j^-j^ll^
bfk,
^^^^
hd.
The end of the
varga
is
here marked by
in bfh, not in dk.
24.
Deities of
SV.
vi.
63-74.
The seven
treasures.
;
also
two (62, 63) addressed to the Asvins and there are but A wonder now two (64, 65) addressed to Dawn (vapur nu vi. 66) is addressed to the Maruts.
120. are
;
'
:
And
in the couplet
'
Unto
'
(upa) ^ he (the seer) proclaims
adoration of the Asvins.

: ;
RV.
vi.
67-]
BRHADDEVATA
v.
121
fk.
[198
'!î#
%^ hdm\
vii.
^% ^t^^
b,
fm%
m\
b,
'^^m.h, W^^
44).
a^ g
in or near
^gt^tTT hd,
fk,
cTc^f. 120"'^ in
bfk only.f%n
fW^ b.^^
4-1 f^f^
t,|^|l fk (cp.
* There
is
no stanza beginning with upa

is
RV.
vi. 66.
your' {viSvesdm vah satdm
one to Mitra -Varuna, (viz.) 'Among all beings vi. 67). 'Obediently' (^rustl: vi. 68) is addressed to Indra -Varuna the following one, Together (sam vi. 69) is addressed to Indra -Yisnu.
121. There
:
'
'
^^
122.
'
hd,
^^T b, ^ ^^JJ" f.xr^hdm\

{70),
cTci:
bfk.
Savitr (71), Indra-Soma (72), Brhaspati (73) are respectively praised in the following hymns (in) O Soma and Rudra (somdrudrd vi. 74) those two (gods)
'
:
Heaven and Earth
are praised.
^r^'<^ 511^*^1 hd,
^^rf^^T^Nfl"
m\
^t^^^ ^t'ft bfk.
tft
^Tft
b, cTT
5|pft fk, ^C^cfl'
hdm^
(cp. n8*').
123. Discus, car, jewel, wife, territory, horse,

all
and elephant
these are the seven treasures of
emperors (caJcravartin) ^.
^JW ^^R^f^TR^fk, ^fqf '^5|i^'rR:m\ ^^ 'q^F^^ b.This sloka

is
found in bfkm^, but not in hd, nor presumably in the other
A MSS.
(cp. above, II2,
note).
The end
of the varga
is
is
here marked by
^8
in bfk.
* This sloka
serves at the
meant
to explain the expression sapta ratna in
RV.
vi.
74. I,
and
same time to introduce the story of the conqueror Abhyavartin.
25.
BV.
vi.
75
Story of Abhyavartin and Frastoka Sarnjaya.
Cayamana* and Prastoka, son of Srnjaya^, having been conquered in fight by the Varasikhas^, came to
124. Abhyavartin
Bharadvaja ^.
mî hm\ ^^;

kn, ^Snofnrg
syllables).
f,
d,
^T^^:
f,
HT^^:
n,
^rr^^:
(this
k,
h\^w, b. î^jg^
f.
b.
TTTf^^
hdm^n, Vf^
RV.
'4(|^llrn b,
n, fk,
'^rfiTÎHT^ hdm^
would make a pada of nine
^JlRf^^^ hdm\ TTTfWt^
^fKfWt
'
k,
cTPCflC^
g% b.
^ Cp.
27. 45.
* Cp.
vi. 27. 5, 8.
vi.
RV.
vi. 27.
7;
ti. 47.
22, 25.
is
This
is
the
form of the name in RV.

maSjarl on RV.
vi. 27. 4.
* This varga (124-128)
quoted
in the Nlti-
'
199]
125.
V.
I30

*
[-RV.vi.75
Having approached and propitiated him and mentioning their names, the two said to him Brahman, know that we have been vanquished by the Varasikhas in fight.
:
^rfH'n'Eft^g^ hm^k, ^^T^r^ZT <T<T^
b.
hm^b,
fk,
fkn.
M^TÎ<
hm^bfk,
mWl" n.^<rUi^<^ n,
126.
"cJKf^î^
b,
^tW^
is
TrfTtll% bdm\
With you
as our domestic priest
we
could conquer the
warriors (ksatrahandhun).'
That
to be recognized as ksatra
(warrior caste) which protects the everlasting

caste).
hrahma
(priestly
127.
*
The
seer saying *yes' to them, addressed his son
Payu
k,
Make
7^"
these two kings unassailable to their enemies.'
g hdm\ g
ffl"
bfkrn.
î^fft hdm^n,
f^fft
bfr,
fi^^cf^
128. Saying *yes' to his father, he consecrated their implements of war individually with the hymn Of a thunder cloud
'
(jimutasya
fkn, ^ô
of the varga
vi. 75).
^îjl^fd bkrn,
b.
is
oIM*in^<^<
26.
^^d^^
hdr^
^^fft^
r^'^r".
bin,
o^n^^mn^^
hd,
o^ ^ JT'^^ fk.
^^ô
hm'r,
^^^ ^
The end
here marked by ^M in bfk, not in hd.
Deities of B.V. vi. 75 in detail.
129.
The
first (stanza)
of this
is (in
hymn
praises the warrior in his
coat of mail
(i),
the second
praise) of the
bow^
(2),
the third
consecrates the bowstring (3)^.

\sig^r^ A,
*ii(iU> b.
"^
-^tf^ B.
f|[?f\^
hm^r, f|[<ft^ '^ bfk.
?Tf^T5^ Afk,
The
genitive dhanusah
it
would here, as often in the BD., mean 'belongs
to,* *is
connected with,' or
jydbhimantrim.
may
possibly be governed by abhimantrinl to be supplied

is
from
75. I.
^ This varga (i 29-133)
quoted iu the NitimaSjarl on KV.
vi.
130.
The fourth stanza

the quiver
(5).
praises the ends of the
bow
(4),
the
fifth praises
With
half of the sixth the charioteer,

(6).
with the (other) half the reins are praised
RV.
vi.
75]
BEHADDEVATl
^rtTI
v.
131
[200
gÎ^b, '^
^^ fkrn. ^Kfî
tT'^:
131.
f.
Wh^TOf^gÂ,
^nn^ 'qg^
Bn.
hdm^rbfn,
WTT^
k.
^^Tt
ghdra\
hm^r,
(7),
rViV,
g ^cH:
bn,
cT
^mt
k,
The seventh
(8),
praises
the
horses
the eighth the the tenth the
arsenal
the ninth the guards of the car
(9),
deities of battle (10).
^r^ bm^, -^r^^b, "^raf 132.
fk.
^^^ W
(14).
r^ r*
^
rn,
^ftô hdm\ ôETT"

is
fk.
The eleventh
praises the arrow (11), the twelfth
praise of the cuirass (12), the thirteenth praises the goad (13),
the fourteenth the handguard
TH t^K'Ui hm^ r^,
^^^f^ t<*|<an
T^^^TT^ bf kr.
133. In the first verse of the fifteenth (stanza) the poisoned
arrow
(arrow),
is
praised
(15"),
in
the
second
(of
(15^)
the
iron-tipped
but in the following half

(15"^).
the stanza) the missile
of
Yaruna
f|[TCr
r,
f^TOT bdr^,
b.
r^.
f^ f^
b,
f,
f^^ k.?;^:
^R:
cTT^
f,
^ ^:
fk,
^
in
^nl^
-^r^tg^ hm^rb,
"^
fk.
tf^ hdm^bfkr^, q\*i^r.
g ^^^ bdm^r, ^ ^
5;^
is
^:
r,
^: bdr^^k, ^5
b,
here marked
by ^^
m^bf, by
^^
in k, not at all in hd.
27.
B>V. vi.
75 (continued).
hymn the arrow in seventeenth (there is praised (i6) the from the bow discharged is praise) of the beginning of the fight (17), while the eighteenth is to be known as (in) praise of the mail of him who ties it on the last (19) is (in) praise of him who is about to (hadhyatah) fight; and in the last verse (19'^) the seer utters prayers on his
134. 135. In the sixteenth (stanza) of this
; ;
own
behalf.
MldoiHli
134.
B,
b.
vi\
dom A. g^:
n
^'^^'
hdm^r,
^^^
fk,
i^*r,
^tÎ
^^
a,
^rrrr^
fk,
^fr^
^fi^^m
%R^ g
^s^^r^
^ r. ^îzm:
^mtf m\
135-
^l^rm
b, <<Jdl fk, qtti*i^r.
^rd^Ti4<|
fk^^
^f^ hdr.
Am\ ^Î^tRT
"iJlfum:
r,
IfjâjrWT
bf,
^f^^rT^n k.^cft^ m^b
<9||<4||
hdm^r,
'||f^M4<l<4<t: bfk.

AND NOTES
this
201]
V. I40 TRANSLATION
[RV.vi.75
praised
136. a Now
the seer having with
hymn
the
implements of battle of these two (kings), sent them forth again

against the Varasikhas.
This and the following two
s'lokas
(136-138) are quoted in the Nltimafijarl on
EV.
vi. 27. 4.
B
vi.
137.
27.
With
the four stanzas
'
This here of thee
'
(etat tyat te
4-7) Bharadvaja praised (Indra) from a desire of aiding the king (Cayamana). Pleased thereby the Fort-destroyer,
x(fl<^4ft
m^bfkrn(aghm), ^f?TWtn(bc).
^(]HM
m^fkr (SarvanukramanI on
vi. 75), ftj ^5i|e| b,
^RI^ m^bfkn,'^^^^ ^HT^

ff
n.
r.
This and the
following sloka are not found in A, but only in
and m^.
138. the Lord of Saci, coming to Abhyavartin on the
of the Haryupiya river, slew
them
f,
in
bank company with Cayamana.

i,^
-^cH m'bfkn,
q^q^^T" m^
f^yi^HJ
136
b,
<>m|w^!i n.
^^mIÎ' f^^Jô RV. (^n^Ml*H ^^Wf?TJ IT^^^*

'^SITOT^
r.
^^q|t|jo
^^îjjmo
k,
yi. 27. 5).
^^Ml^-H-i. m^rn(m),
fkr.
f^m^lK
at the
fk,
is
bn,
in
The end
of the varga
here marked by ^"O in fk, by

(after HfTT).
^^
in
b;
m^
it is
marked by ^^, but
end of
28.
Story of Cayamana and Frastoka (concluded).
139. ^Now these two, Abhyavartin and Sarnjaya, having conquered the Varasikhas, gave manifold wealth to their pre-
ceptor Bharadvaja.
f^
g Am\
Jlj3[
Bn.
7Tft
Am^fk, cTR^r, wanting

f,
rr^M^^rr^
n.
*
b,
>2rr^1^wwf^
hm^rbfk,
nRrf^:
^^fjf^Rvi ^
in b.
^TT^f^^
k,
1^*11 hm^r,
n^t^: vii^4^
f^rf^>slt
^fwf
^cfl" n.
vi.
This and the following sloka are quoted in the NitimaSjari on RV.
47. 22.
140. Bharadvaja
proclaimed that gift
and Garga*^, being seen by Indra on the road, with the (stanzas) ^ 'Two' {dvaydn vi. 27. 8)
:
(and) 'Prastoka' [prastokah:
vi.
47. 22).
?[^rm.Am\
II.
'^
B. <Tt
A,
?r#
B.
Dd
RV.
vi.
ys-]
BKHADDEVATA
vi.
is
v.
141
[202
* Garga, son of Bharadvaja, is stated

vi. 47,
by the Sarvanukramanl to be the seer of EV.

75
;
and Payu, son of Bharadvaja, of EV.

^
agreeing with the ArsanukramanT,
vi. 6, 8.
Though the number
of stanzas
not mentioned, the plural dbhih, together

vi.
with the contents of the passage in the EV., indicates that
47. 22-25
(t'P'
Sarvanu-
kramanl) are meant.
141.
The
seer on his part praised the gift of that (Cayamana),
himself proclaiming what had been given (by him) with the one
stanza, 'Two,
This
s'loka is
Agni' (dvaydn agne
vi. 27. 8).

:
not found in
or m^, but only in bfkr^r^r^
after it
bfk
repeat 140,
thus making up
five s'lokas for
the varga.
142.
The
deities
who
in this
sangdt) celebrated, Rathltara regarded as

in praise (stutav)
^.
hymn^' are occasionally^ (jprahymn-owning {suktabhdj)

iT^^giNij
b,
îPH^
k,
ni\ TT^^rfT
f^ r.TT^fTT
Î'sJltlO^nJ
r.
**
^
vi.
t^ A, iRrrrf^
the varga
is
t,
f,
Ti^jrrt^
f,
k,
ireTr-
hdmlr^r*r^
TT^hTft^J
JTn^fT<^?i:
^TTt^fTg^T:
The end of
here marked by
^^
^
in
m^fk, by ^0 cor-
rected to
*
^C
in b, not at all in hd.
That
is,
EV.
75, as the one
under discussion.
That
is.
Heaven and
Earth, Pusan (10), Soma, Aditi (12), Paijanya (13), Brahmanaspati, Aditi (17), Soma,
Va,runa (18).
On
a somewhat similar use of stutau cp.
vi.
i6 and
viii. icxj.
Mandala
29.
vii.
Pedigree of Vasistha.
Easyapa's wives.
Marici's son
143. s-The son of Prajapati
was Marici,
was the
sage Kasyapa.
of Daksa
He had
thirteen divine wives, the daughters
^rrfH: m^rbn.irrdf^: hdfk.

*
^\ a, H^B.^WRThm^rbfk,grmT r^r*r^
is
The
following passage (143-155)
quoted in the Nitimafijarl on EV.
vii.
104. 16.
144. Aditi ^, Diti, Danu, Kala, Danayu, Simhika, Krodha, Yisva and Varistha, Surabhi and Vinata,
Muni,
^:
g,
^^
m,
r,
f^-J^HT
m\ <^^8RT
r,
f,
^^
k.
<^f5*|IT
h).flrff^ gf^:
'BTf^
b, f^ff^RTf^îfl" n(g).
5^
^f^
bkrn(gh),
*1y|c|in "ft^ f^ irfT^ gi^ ^T^

r,
^g^^ n (^^ f^ffîTf^ m^kr^n, f^îTf^'ft f^"

^-JSI^l
k,
fJUNÎ
b,
f,
fm^n, aft^TT
f,
f^
k.
b,
^tNT
n.
bn,
^Tt^
^^^
203]
m^.
V.
f(*tflT
148
[-RV.
vii.
m^bn,
fqiclHT fk.
This sloka and 145
are wanting in A, but they are
found in
and m^.
of the thirteen
The names
daughters of Daksa enumerated in 144 and

i.
145** are
the same as those given in Mahabharata
2520, with the exception of Varistha
and Surabhi,
instead of which Pradha and Kapila appear in the epic, where the corresponding passage
reads as follows
aditir ditir
danuh kala danayuh simhika
tatha,
krodha pradha ca vUva ca vinata kapila munih,
hadru^
ca.
is
Thus the
first line
(excepting the last word)
identical in both, while the second

lines originally
is
and
third begin with the
same word. The question whether these three
belonged
to the text of the BD., or were interpolated from the Mahabharata,
of critical importance.
Without them the varga would have only three and

Sanskrit Texts,
i.
a half s'lokas.
Cp. Muir, Original
122 and
i.
116
f.
145.
and Kadru by name
(these) daughters
he (Daksa) gave
to Kasyapa.
From them the Gods and

the Kaksasas,
<*^^'^ffl bm^n,
Asuras, the Gandharvas, the Serpents,
f%^
fk.
^l^;%%f7T kr.
'^T^
hm^-,
"^^^j:
f^TTT: bn,
o^
i45'*=vii.
68^
were produced. Now among these (daughters) the one goddess Aditi produced twelve sons.
146. Birds, Piâcas,
and other
classes (of beings)
^^ hm'
B
r,
^STR fkn,
^^
b.
fl^T^^l Bn, l[?[lft A.
Aryaman, and Amsâ, Mitra and Varuna, Dhatr and Vidhatr, and Vivasvat of great brilliance,
147. (These were) Bhaga,
only.
is
^Tnr^
r,
o^{iîy
fk,
is
<^?ri^"g m^bn.
This bloka
is
found
in
and m*
The end
of the varga
here marked by ^Q. in bfk, not in
m^
(nor in hd, as the
sloka
wanting in these MSS.).
30.
Story of Mitra -Varana and
TTrvalî.
and also Indra; the twelfth is called Visnu. (Thus) that pair was born of her Mitra and Varuna.
148. Tvastr, Pusan,
<fW% hm^r, Wt[f^

^rîrr:
bl^
^%i^ n,
f,
hdm^, f?i%^
r^
^^m^ ^
r^ ^^nr:
^^^: ^%
i^r^
"^Tî^ fk. f?T^^ ^TÎH^ f rn. fW^ f^r^^ ^n^JT ^f k, tW^ î^ -^^ b, fw^^m
RV.
vii.
i]
BEHADDEVATA
3,
v.
149
[204
Of these two Adityas, when they saw the nymph Urvaî at a sacrificial session, the semen was effused^. It fell into a jar containing water that stood overnight.
149.
r.
Îfm^ hm^rs,
*
m^ff fkr^r^r'^n, ^m\^ b.

)
The following passage (149-155"

f.).
is

Cp. Nirukta
i.
vii.
33. 11 (trans-
lated by Sieg, Sagenstoffe, p. 105
v. 13
tasya darsandn mitra-
varunayo retai caskanda
also
Sarvanukramani
'patat.
166
mitravarunayor diksitayor urvasim

v. 99.
apsarasam drstva vasativare kumbhe reto
Cp. above,
150.
seers
*
Now at that same moment two vigorous Agastya * and Vasistha, there came into being. Now
ascetics,
the
On
the story of the birth of Agastya see Sieg, Sagenstoffe, pp. 105-108.
the semen having fallen in various ways on the ground the sage Vasistha, best of produced on the ground *
151.
in water,
in a
seers,
jar,
was
^f^ ^%
**
m^rfkn, Xlf!m'x:<T:
bs.
to} IS, J^flf^^rflô n^
^ ^^[^^fqo
).
bk,
^ 1J5^^
?||^>S^
f.
m^bkr,
^5^ ^
found in
s.
W^
'^S:f^'*
This
s'loka is
and m^ only.
As
this does not agree with
149 and 155, we probably have a
later addition in
these three lines (151, 152"
152. while
Agastya was produced in the

glory, arose
jar, (and)
Matsya*,
of great brilliance, in the water.
Then Agastya, of great

a peg (Samyd),
being the length of
W^l^l
Bns.
brs,
?mgf^:
in
n,
^>
only.
fk,
152"
is
found
and m^
4^H^K ^^
^fT^niT: A. JTfT^TTr:
is
The end
of the varga
here
marked by ^0
in
hm^fk, not
in bd.
^.
* Cp. Sieg, Sagenstoffe, p. 106, note
31.
Birth of Agastya and Vasistha.
153. Because he
Many a
or else
is
was meted with a measure, he is here called For (because) the seer was born from a jar b.
also
:
measurement
made with a jar

??f\^
b,
f^ M\h7{ hm^rfks,
(g5%
TR^)^ 'ft^^
r^r*r",
153*'' ia omitted in n.

appears to be a
^ That
is,
205]
"
V.
In
157
[RV.vii.
RV.
vii.
33. 13
Mana
name
of Agastya; cp. Sieg, SagenstofFe,
p. 106, note ,
and
p. 108, top.
Agastya was called Manya either because

is
ho was samyamatra or because he was produced from a jar which

of capacity.
used as a measure
by 'jar (Jcumhha) the designation of a measure of capacity (parimdna) is indicated. Then, as the waters were being taken up (^r%amana), Vasistha was (found) standing on a lotus (puskara)^.
154.
'
o^^TR
g hm^rbfkn,
is
oîTR '^
s.
^T^
br^r^r^ns,
W^
fk,
W^HP^
hdr,
* This
analogous to the lotus of Brahma.
155. There on every side the All-gods supported the lotus
Arising out of that water he (Vasistha) then performed great

austerity.
^r#^ ff
s.
g^ cR Am\ ir^: gr^ TT^

EV.
vii.
r,
^^:
g^ <TW
;
hfkn,
^[^:
gr^
?!
" Cp.
V.
33.
1 1
vihe devah puskare tvadadanta
14, with the
words: sarve devdh puskare ivaadharayanta; cp. Both, Erlauterungen,
p. 64.
with reference to his virtue (gunatah), from the root vas expressive of pre-eminence for he once upon a time, by means of austerity, saw Indra who was invisible to
arose,
:
156. His
name
(other) seers.
t8iI??rRT!r:
hm^r.
fk.
t^ST^W:
b,
^ttjcft^ Tin
fr^\ ^^l^^fUJ
k.
t^
br^r^
'^
fhj^ hmV,
him
157.
The Lord of Bay Steeds

this appears
'
(Lidra) then proclaimed to
(that he should receive) shares in
For
not) Indra
Soma. from the Brahmana (passage) (rsayo vd indram) *.
The
seers (saw
4l*<*il*IH'i|
157*'
is
Am\
B
^^rarnnWcra:
found
in
and m^ only.
B. sflÛII-rlf^
wanting
m^r, sllÛJI
<Tf|[
bfk.
in
The end
marked by ^^
MSS.).
m^b,
by ^0
^
in fk, not at all in
hd
(as the last line is
in these
tarn
TS.
. .
iii.
5. 2^
rsayo vd indram pratyaksam napasyanj
vasisthah pratyaksam
apasyat
lasmai etdnt stomabkdgdn abravit.
RV.vii.i-]
32.
BRHADDEVATl
V.
158
BV.
vii.
[206
1-32.
Vasistha and his descendants.
Deities of
158. Vasistha
the
ofl&ce
of
Brahman
B,
and the Vasisthas thus (became) Brahmans in priest ^ most worthy of fees in all rites
at sacrifices.
^rf^Fg cjRjBig
r.
T%H
* Cp.
tm^r,
-^fwrg ^?fwrg Am\ ^rW^f^ hm^bfk, % cT<!îJT^ ^TT^^ b, Wt^ fk. ^f^Tnt^TTWRT^ Am\ ^fwt^"rer<ft T^
fk, ^TûF\iî^(frvfJT^ct^ b,
^hnft^TRmîT^
r.
RV.
iii.
vii.
33. II
:
utaasi maitrdvaruno vasisihatfrva^ya brahman manaso ^dhi
jdtah; TS.
5. 2
tasmdd vdsistho brahmd kdryah.
159. Therefore one should honour with fees all such descen-
dants of Vasistha
who may
at
any time even to-day be present
at a sacrificial assembly, so (says) a sacred text of the Bhallavins.

î^5rrt^ Ain\ -ii^mlM b.
^r^^rr:
lî^
fkr.
"^^^ hdr,
B.
-^S^ m\
^mft
^:
^î^f^^ ^ B.^J^^ ^^
a,
b.
giftf%?i: Ab,
^^^^^TR; Am\ ^SX^
160.
Now
Agni
;
the seer, the son of Mitra-Varuna (Vasistha), with
the following sixteen^

praised
stanzas.
'
hymns
'
(beginning) 'Agni' (agnim
vii. i. i)
Enjoy our
(jusasva nah
vii. 2)
here are Apri
<jai^lP^Fi:iidm\g^T^^f^T(^r, g^^Trf^J^bfk.
^fq?^hdm\noginbfkr
;
(l75rf^)."^^rer^ hdm^r, ^MlfM^^^

*
fk,
^|fM<|<^
b.
That
is, vii.
1-17, deducting
iv.
vii.
2 as
an Apr! hymn
on
this
method
of stating
the figures, cp. above,
i6
v. 12,
105 &c.
161.
Then 'Forth
'
to Agni' (prdgnaye:
vii. 5),
'Forth of the
'
sovereign lord
'
(piâ
:
Agni (prdgnaye
*
vii.
samrdjah 1 3) which
:
vii.
6),
the second
Forth to
consists of three stanzas
these
Maruts
are addressed to Vai^vanara.
Then those which

18), are
(vii.
follow, (beginning)
In thee, indeed
'
(tve
ha
vii.
addressed to Indra,
:
162. being fifteen

is
hymns
18-32)
'
praise of the
'
incidental (in
:
suddsah
vii.
32.
them). In the (stanza) No one Sudas's 10) the gift of Paijavana (Sudas)
is
(naJcih
The end
of the varga
here marked by
^^
in
m'bfk, not
in
hd.

V. 66 TRANSLATION
1
AND NOTES
[-RV.vn.37
207]
33.
Deities of B.Y. vii. 33-38.
163.
is
proclaimed by Vasistha, as well as in the foura (stanzas)

{dve
'Two from the grandson'

robed' (Svityancah
:
vii.
33)
naptuh vii. 18. 22-25). 'Whitethey pronounce to be a dialogue or

:
hymn
addressed to Indra.
fkr^,
r,
W^^^
f,
i^r"'.
k.
f^'^ hd, fW^ Thh'^t\
nyfMd^
b,
of^^ fP^
^rfH
^
^ mU^
The masc.
caturbhih, as in several other passages, being used for the fern, catasr-
bhih (see index of words under catur).
164.
Here
is
proclaimed a dialogue of Vasistha and Agastya

(their) greatness, birth,
with their sons and also with Indra, and
and action
165.
(are celebrated).
The following
(ahjdm
'
:
four (hymns) 'Forth' (pra:
vii.
34-37)
'
are addressed to the All-gods.

in the waters'
vii.
34.
:
there
of the
?r^
'
May
us not
(md nah
Boni Dragon (ahi), and praises the 16) vii. 34. 1 7) (praises) the Dragon
There, however, the stanza
Deep
(ahi hudhnya)^.
ÎTf'f
r.
^ Bhdm\
b, T{\
in
'Ttif^
*
îff
fk.
^rf^ TTI hm^r, ^rf^
bfk.
f k.
'P[\
'I^fff^ hdm^r,
^[Vni.hdb, gT=g m^r,

is
Jrin
The reading adopted
in the text
supported by the Sarvanukramanl
abjam
'
aher, ardharca uttaro 'hirbudhnyaya.
B
for
166.
in the midst
The Dragon (ahi) strikes (dhanti) the clouds, or he goes* among them. The Dragon is of the deep (budhnya)^
born in the deep (hudhna), the air ^.
he
is
'^jf^M^fnl m^br,
fk.
b,
^:
TT
f,
^^f^
tf
k,
fk.
^^^
^^
r,
r,
t(^m
r,
b,
*)y|R|
J!^ TT
f|tJ*IMHJ
bkr, TJ^f?r
fk.
in A, but only in
^
^ ff B
ii.
l^dldl
m\
^TSTT:
tj^ TT^Smi
bf, "
^^fW
^\^ ff
in\
m\ ^^TTf^ m\ ^^TO^:
is
This sloka
not found
and m^.
17
is
Ahi in Nirukta
. .
.
derived from ay ana, 'going,' or dhanti:
ahir
ayandd:
etiantarikse
nirhrasitopasarga dhan'iiii.
tannivdsat.
Cp. Nirukta x. 44
yo ^hih sa budhnyo
budhnam antariksam,

'
RV.
vii.
38-]
'
BEHADDEVATA
:
v.
167
[208
167. On high that' (ud u syah vii. 38) is a hymn of Savitr. Here the couplet 'Blessed for us' (Sam nah: vii. 38. 7, 8) has Steeds as its divinities, and the hemistich On Bhaga the mighty (bhagam ugrah vii. 38. 6*"^ is addressed to Bhaga, so a sacred
'
:
text (states).
^
hm^r^B,
in r reads
hrnir,
>5^^
m^
is
bfkrî^ o|^: hdm\

r.
^: B, ?:f^ ^: m^fr^r^r', ^f^T ^: ^ldr^

^^
in
<>|;^crr:
r. \H^ n^> bk. 167*^ ?[f?f
^:
TT^f^TRn^f^ ^TJ by
confusion with the second pada of the next line.
The
end of the varga
here marked by
m^bf, not in hdk.
34.
Deities of
BV.
vii.
38-43.
168.
And
the third verse in the

its divinity.
fifth (stanza)
here
(vii.
38. 5*)*
has the Dragon for
B As
the hemistich
so also is
vii. 38. 6'''^,
On Bhaga the mighty (bhagam ugrah 'Now Bhaga' (nunam bhagah vii. 38. i*"*)^
'
' :
g<fNt,J"^ hm^r, gtfW">J^ bfk.

bfk,
b,
TT^Îill^R ^<Tt
*nrt
There
r.
k.
M^*4H*if^^^fi:
168*"^ is
wanting in
and m^.
Am\
IT^flTraT^f^ ^fTTI
*Jlt
m^r,
^ JT^
is,
?R
*
T ?T^
is
f,
Wfr T 3T^
former
no reference
to this pada in the Sarvanukramanl,

is
That
the
latter hemistich as well as the
addressed to Bhaga as a form of Savitr (cp. next
sloka).
169. according to
'*
(the
treasures
(RV.
v. 82. 3),
'May he (Savitr) may

stanza)
that
(vd)
Savitr
produce
be (regarded as)
Bhaga ^.
'Upright' (urdhvah: vii. 39. i) is (the first of) five (hymns) Bhaga is the divinity addressed to the All-gods (vii. 39-43).
of the five stanzas
tn
brk,
1W
fk.
^
^
II
f.
xrgt^l: Am^r^,
q^V^
r,
r,
q^tf
b,
tTTTt
b,
f,
WtI k.
JTÎ^^ffT
^^l^<i|d : Am^r^,
is
169"
wanting
XJ^^ in A and
in
^R^^RfT:
m^.
v. 82. 3 is
:
M^l^'l
^T^^m*.
q^'fr
The whole pada
EV.
sa hi ratnani daiuse suvati savitd bhagah.
* It
vii.
is
perhaps owing to this remark that the Sarvanukramanl states the deity of EV.
to be Savitr or
38.6"
Bhaga: bhagam
iti
hhago vdrdharcah.

'Winning at morn (prdtarjitam
'
:
^
'
209]
V.
172
[-RV.
vii.
vii.
43
170. (beginning)
41 2-6).
.
The
last (stanza)
is
addressed to
Dawn
(vii.
41.7), or else a prayer*
for the seers (drastr)^ is here (expressed).
Some, however, pro'
nounce Bhaga only to be (the deity) (prdtah vii. 41. 1)^.

:
in the (stanza)
At morn
^m^\'tn\ iim\ ^jTRrfc^rr

kramani),
'^ k,
b,
^^^>J^rr
r.
^^ TTflf^^
I'r'',
yî^lcyi
'^ b,
f,
^^T*îcm k (^pwt^^rr sarvanu-
j^^j ^Tfiit^ TT
fk.
^5 ^^^rrifl^
<{f^\
^jflR^ TT fTf^ TTf^*^^ m\ ^fr^rrfin:^ tt hd, ^5

f,
fr^m w[T^^
Dawns
^^Jr for a/tr
on accoiiut of the metre.
Cp. na usasah
uchantu,
'
may
the
shine on us,' in
EV.
vii.
;
41. 7.
cp.
"
Whereas according
:
to 169 this stanza irould
be addressed to the All-gods
SarvanukramanT
ddyd lihgohladevata.
171.
Now
hymn
the seers at the beginning and end

there
(of
hymns)
:
proclaim (deities) in an occasional manner"' i^prasangatah)

in this
ai-e
(thus)
some deities (here) and others (there) in

î{ji^^ r^',
that place (tatra)^.

iiiT^-nr%
?r
g hd, "^^T^^ ^ m\
lid,
w^n^
fk,
îrm^ b, ^îr5rn6r
'^^^\ r.
g r. T^^^:
jrr'Trer"^
*
r,
fT^^
b,
^^
f,
ini
k,
{^) îq^:
ra\ (% g)
b,
wn^^^ hdm\
iii.
Cp. above,
52 (note also the
v. r. there, prdtaryogdt).
^ That
is,
at the
beginning and end of the

naspati.
hymn
Agni, Indra, Mitra, Varuna, Asvins, Pusan, Brahmafirst stanza,
Soma, Rudra, as well as Bhaga, occur in the

refrain
and Usas, besides the

as a whole is
deities of the
yuyam pdta,
in the last stanza of this
hymn, which
addressed to Bhaga.
172. Other deities are proclaimed because they belong to the
same world or because they are associated ^, or

they share praise (samstavdt), because
(bhaktitah)^.
else
again because
of the
sphere of (their
accompanying) troop (gana)^, or because of a (common) attribute

Î'!n*lKhdm^r, îT^TTT B. ^nSRHTTf hdm^, "iRRrRTf b, n!IWR f. ^HV^ hm^r, WV^ bfk. The JTt^fcfr hm^, V{fW^ b, oJ^f^'ft fk. apjRni" k.
"
end of the varga

'
is
here marked by
vii.
^8
in
m^fk, by ^B in
b,
not at
all in
hd.
172=!.
19", 98;
144'.
Thus Indra
is
associated with the troop of the
Maruts.
II.
Cp.
i.
73, 76, 77.
E e
RV.
vii.
44-]
BKHADDEVATA
35.
Deities of B,Y.
V.
173
44-49.
[210
vii.
173.
one to Savitr
Next (come) one (hymn) addressed to Dadhikra (vii. 44), (vii. 45), one to Rudra (vii. 46) in succession. But
first (stanza)
the deities proclaimed as belonging to the hymn) addressed to Dadhikra (vii. 44. i)
of (the
^Tf^ hdbr, ^f\m

b,
^fKI^ m^fk, ^f^rat

174.
r.
Tf^RT^n^ Ani\ H^WRH g

'
fk.^Jl^hdr, t^bf,'^5[?^k.
B.
^f^ hd, g[TfV%
may be
as)
is
recognized ^.
be (regarded next hymn)

(stanza:
vii.
addressed to the Waters.
addressed to
Waters (dpah vii. 47) should The first triplet (of the the Rbhus (vii. 48. 1-3). The last
'
:
pronounced to be addressed either to the All-gods or to the Rbhus.

48. 4) is
^ TT hdm^rbfk, "^ g
*
r^r*r^
17/
in
is
omitted in r^r*r.
cp.
That
is,
by
their
names occurring
the stanza;
Sarvanukramanl
ddyd
lingoktadevata.
175.
For
it
is
thus that this entire (hymn) addressed to the
Rbhus
*
chanted on the tenth day in the litany to the All-gods ^. {samudrajyesthdh vii. 49) is (in) praise of the Waters.
is
Whose
chief the sea
'
^^^^
The
last
IJ^ hm\ in^ ^^ ^% Jl^ k, 1t^ br. ^RT^ hm\ WTf^ ^ bfkr. ^tn hr, ^rg^^f%^Rt r^rS^, Êf^f^f^^nri bf, ^Bg^Tf^cZRTT k. 175"^"
f,
omitted in r^r*r.
The end
of the varga
is
here marked by ^l| in m^bfk, not in hd.

f.
pada
is
not repeated here in either b or

viii. 12.
* See
ASS.
24, quoted
by Sayana on RV.
vii.
48. 4
dahme
'hni vaisvadeva-
iastra drbhavanividdhdnam : sutryatehi: rbhuksanaity drbhavam
iti]
cp. below, vi. 108.
Now
211]
vi.

1.
[-RV.
vii.
59
Deities of
BV.
vii.
50-66.
'
1.
with the
(i),
hymn
Guard me
:
mam
vii.
50) the
deities are praised in successive stanzas
Mitra-Varuna
(4).
and Agni
(2),
the (All)-gods
(3),
as well as
the Kivers
must be
ISJ^m^r, ^nr^fb, TT^^k.

It
i*
is
not found in A, but only in
and m^.
it
original as the detailed statement of the
SarvanukramanT
is
founded on
mam
maitrdvaruny, agneyi, vai^vadevt, nadistutih.
have the Adityas for their deities. The triplet which (begins) Forth (pra vii. 53. 1-3) is to the Two Worlds (rocâsl). There are (then) four (stanzas vii. 54. 1-3, 55. i)
2.
Two
triplets
(vii.
51, 52)
'
'
addressed to Vastospati
the seven (following
vii.
55. 2-8) are
traditionally held to be lullaby stanzas -.

o^^clfl" bfkdr,
o^^(lfr
m\
b,
<>^^<lft
h.
f,
^|^"Û^Jli: hd,
TT^t^^WTI'l.
b,
"^rP^ Am\ ^RT^^ fkr, '^W^ ^: b. HÎMÎ ^t^t^ ^^: k, u^îTm'î ^^: r), ^^: ^mT: b (mmim^^ ^: ii^mc^ HyiPM^n ^^ *$<i rMMl ^T: a (q^ ^^: r^r=*i*r, ofq^ ^^n: hd),
Tr^t^(?Pi:r, ^T'dlu^fd'^^fk.
* Cp.
Sarvanukramani on
of
vii.
55
astau: vdstospatyadya
êsah prasvapinya vpanisat.
The reading
B
m^
is
too vague, 'there are stanzas traditionally held to be lullabies,' while
the reading of
A would
include the
first stanza,
eight are traditionally held to be a lullaby.*

'
:
The reading of
be a lullaby.*
alone gives the correct sense clearly
seven are traditionally held to
^TH perhaps dropped out owing to the following syllables T(^, ^TST being
then supplied in
and
"sffqj in B.
In Egvidhana
ii.
26. 5 this
hymn
is
described as
prasvdpanam.
3.
After this there are four
hymns addressed
;
to the Maruts
(beginning)
these
(vii.
'Who, prayl' (Jca Im: vii. 56-59) the last stanza of 59. 1 2) praises Tryambaka ^, the divine father.
cTcT:
qt Am\
*
B.
in
There
is
no mention of Ti7ambaka
the SarvanukramanT, which describes this
stanza as raudrt mrtyuvimocant.
4.
With
the seven
hymns beginning When

'
'
{yat
vii.
60-66)
Mitra-Varuna are praised To meet your' {prati vdm

;
'
but with the following eight (beginning)

:
vii.
67-74) ^^^ divine Asvins.
^1^ g
br,
^7^ g
fk, ^rft" rft
hm^
Tl^ Am\
^ffl" B.
RV.
vii.
60-]
BRHADD:EVATA
to-day' (yad adya:
vii.
vl.
5
60) one
(i), (in)
[212
'Aloft
5.
(In)
'When
63) four
vii.
the sun' [ut suryah:

V
eti
'
:
62) three (1-3), (in) 'Aloft he goes' (ud
vii.
and a half (1-5"^) are addressed

caksuh
:
to Surya, while
is
(in)
That eye*
(tac
vii.
66. 16)* the eye (of the sun)
sung
as the deity.
^t^Stc^f^^
hm^bfk (^nrf
fk),
^^^tc^^
^^
r,
cTl[^ bfr^r^r"^,
is
fl^
k.
\fH ^
hdr,
T^ fm r. t^ hdm\
bfkr^r^'m^
(no g)
The end
of
the varga
*
here marked by
is
in
m^bfk, not
in hd.
There
no statement about
2.
this stanza in the
SarvanukramanT.
Cp. below
(9).
Deities of
BV.
vii.
66-85.
'
Saunaka has stated that the two stanzas Thus of you to-day' {tad vo adya: vii. 66. 12, 13) belong to the Adityas, while all the other stanzas, When to-day' (yad adya vii. 66. 4-1 1) and the rest, are proclaimed (by him) * to be addressed to Surya.
6.
'
:
'^pfn:
^^T ^B^:
^t
where
br, nfT^csn
^#r
^^g^:
w\^
fk,
^^csfT ^=^:
of
^#Rrr m^
^n'CT would be more consistent with 5 and 9 than that and the following three s'lokas (6-9) are found in B and m^ only.
(the plural of
^^T).
This
Cp. below
(8),
it is
stated that these stanzas
are traditionally held to be
addressed to the Adityas.'
These chastisers (ime cetdrah vii. 60. 5) and the rest these nine are traditionally held to belong to Aryaman, Mitra, and Varuna.
7.
'
'
:
i^
^HK
f,
fkm^r,
^ %TrnT^b.
k,
;Br
Of the second pada consisting probably of

readings of the
r,
^ fMt
B
8.
pratikas only, I have been able to
^ ^ fMt
^cfJ
r.
^ fw^
make nothing. The

b,
^%
t^rfr
^ fw^ m\ t^r^
sun's' (yad
MSS.
are as follows
7T<^m*bfk,
fJTff:
The ten stanzas beginning 'When to-day the

:
adya surah
the Adityas
<1
vii.
;
66.
4-13) are traditionally held to be addressed to
or else Savitr, Aditi, Mitra, Varuna,

r
Aryaman, Bhaga
lf<rdi. mlbfkr2r^ Tflf^fdi,
(=r^).
9.
are praised.
The three stanzas which then

'
'
follow, 'Aloft
that' (ud
u tyat: vii. 66. 14-16), are addressed to Surya. The teacher Saunaka has stated the stanza That eye (tac cakuh vii. 66. 16) to be a prayer ^
:
213]
*
vi.
13

(8, 9)
[-RV.vii. 85
That these two slokas
belonged to the original text

is clearly
is
supported by the fact that

sura ityadyd
the wording of the Sarvanukramani
based on them
;
BD. yad adya
dasddityah, Sarvanukramani caturthyadya daiddttyah
and both have
tisrah sauryah.
10.
Now Dawn
:
(is
praised) with the seven (hymns)
'
Forth the
(in)
Dawn' (vyusdh vii. 75-81); but the *0 Indra and Varuna' (indrdvarund
of Indra- Varuna.
JiW* m^rbfk,
whole
is
four
:
hymns
following these,
praise
vii.
82-85), are
T[fT:
hd.
''^[T^^^fK
in
f,
line is
^îfV^twt
^
^f^:
Am\ '>JT^^W^^ b, ^^Tft^ ^f^! m k.

.
"s^NÛllf^
The end
r; the
of the varga
here marked by
in bfk, not in
hdm
3.
Vasistha and the dog of Varuna

'
'
BV.
vii.
86-89.
:
11.
In the hemistich Aloft the light (ud ujyotih

is
vii. 76. i"^)
the Middle (Agni)
praised.
in a
During the night Vasistha of Varuna .

11''^ is
dream ^ approached the house
not found in
or m^, but only in B.
56
^^T^ ^(T^TT^hm^r,
^^TWRITC
fkn(cgh), *$<H*iN<'Vbn(am)s,
MM^'^^fl
n(b),
^^*<N<<tr^
vii.
* li^'^-iS"^ are quoted in the Nltimaajarl
on RV.
ii,
55. 2;
and li
**
*"^-i3 in
Sayana
:
on RV.
vii.
55. 3.
^ See Vedische Studien,

;
p.
:
(cp. 55).
Cp. RV.vii. 86. 6

.
.
svapnas caned anrtasya prayotd
and
vii.
88. 5
brhantam mdtiam, varuna,
sahasra-
dvdram jagamd grham
te.
then entered. A dog there ran at him, barking. B Pacifying the hound which was making a din and running (up) with intent to bite, he lulled him to sleeps- (vyasusvapat) bright one {yad arjuna vii. with the two (stanzas) When,
12, 13.
He
'
'
55- 2, 3)-
He
sleep
TT
sent
him ^
as well as the other attendants of
Varuna to
^.
<nr bfkrns,
Tf
W^ hd,
c^ TT^
m^
rn.
oj\jt^
Am\ <MRr^
Bns.
k,
12"''
and
b,
13^ are not found in A, but in
and m^ only.
^^rn.
^^^Mcl^
^[Wtm^bfks, ^ Am\ TH
13.
s.
fMsTI
Bns.
<T
t<il^^Wra
^5T^m^n(h)s, ^J^fk, ^J*^.

bfrn,
oy^NMfl, m^bfr,
îlfJUIi^cl^ k, "il^^Mcl^ n,
H^HlMiimi^
H^ÎM-
TU^rm hdm^s.
: :
RV.VU.86-]
*
BRHADDEVATA
is
vi.
14
EV.
[214
vii.
The anomalous form vyasusvapat

svapa. of
evidently based on the refrain of
55.
2-4,
^
n su
I was
therefore
is*'
tempted to make the emendation nyasusvapat.

with 13
^.
,
The reading
evam connects
ii,
that of
sa tarn, 13"
with 12"
Cp. Vedische Studien,
p. 56,
note
14. 15.
Then king Varuna bound * him with his

'
fetters.
Bound
(thus)
(itah)^
he (Vasistha) praised his father (Varuna) with the next following four (hymns) 'The wise (dhlrd: vii. 86-89). Then
his father released him.
A
vii.
As soon
88. 7)
Thee had been uttered, the

as the (stanza)
*
in the fixed
fetters
(dhruvdsu tvd dropped (pramocire)^

'
from him.
#: TT^:
ITW^^^Tfl
Am^
(lTf?T m^),
^l-m^mrMttJij^d Bn.
^ W^
hm^rfkn,
M ff
rir*r,
^ ^t^ b. ofTfTcI
but after
14*^
,
hdr. of^n^T bfk.

n.
15. <T<!:
tÎcU hm^bf,
instead of
it,
^V: fqcTT k, dV{|^<^| Bm^ read:
15*"* is
the reading of
Am^
1 fr^r^r"^,
^t
'ETT
k,
r^l
b.
tî'i\
|^T^[^f7!
b,
^^l^^fW
),
fk.
Both forms of the
line are omitted in n.

(as the
is
The
end of the varga
is
here marked by ^ in
m^, after 15^ (pitd) in bfk

^
V.
**
form
of 15*
comes before 15"
not at
all in
hd.
;
Here the root bandh

vi.
conjugated as an Atmanepada of the fourth

*
class
cp.
134 and
23 {duhyati in A).
That
is,
after the
group 82-85 mentioned in 10.
The anomalous form pramocire must be meant
for the 3. plur. perfect passive (by false
analogy from forms like pecire).

dhruvdsu tvaasu
Jcsitisu
The whole
tvd
line
has been adapted from
EV.
vii.
88. 7
ksiyanto vy asmat paâni varuno mumocat.
The reading
fetters of
of
would
mean: *In the stanza dhruvasu
he appears bound with the
Varuna.'
4.
Deities of B.V.
'
vii.
90-96.
for
16.
The next three hymns,

vii.
Forth with longing
the
heroes' (pravirayd:
in
this praise
is
90-92), are addressed to Vayu.
Now
those (stanzas) are addressed to Indra-Vayu in

praise in the dual (dvivat)^.
which there
cTT#
WT:
Am\
r,
irrf
B. oTTÎ^:
Tn%
vii.
^frft w}t^t^v^t\ ocJ|i^<5||:
^*fr hd, o^T^Jl\(^

;
^B^
* See
'>^\H^\ WS(\ bfk.
hm^r, ÊTT^
90
:
r^r^'r^
^TRT
fk,
b.
SarvanukramanI on EV.
aindryas ca yd
dvivad uJitdh
cp.
also
Sadgurusisya.
'
215]
'
vi.
20

'
[-RV.
:
vii.
96
Forth with longing for the heroes {pra virayd vii. 90. i) of in the Aitareya (Brahmana) ^ as a stanza addressed to spoken is Vayu belonging to the Praliga litany (prdiigi) the predominance
17.
:
of
Vayu
is
(thereby) expressed in contravention (vyatyayam Jcrtvd)
of one of its verses (pada) ^.

^\il'H[ m^bfk,
H\H^[:
v. 20. 9.
r.
"Jn^*
^
m^r,
is,
TTT^"
first
b,
HI^'D
vii.
fkr^.
That
is,
AB.
That
the
pada of
90. 1 contains the
dual form vam, so that judged by this the whole stanza would be addressed to Indra as
well as Vayu.
18. 'These
with true'
(te
satyena
vii.
90. 5-7) being a triplet,
'As long as strength' (ydvat tarah:

a quatrain, 'Eager' {uiantd:
vii.
vii.
91. 4-7), again, being
91. 2), being one,
and the stanza
'Forth the presser' (pra sotd: vii. 92. 2) these are traditionally held to be the nine (stanzas) belonging to the two (Indra -Vayu)*.
IT
^tm
The
'^^br,
vi. 7
.
occur above,
*
T( ^Pr<rr
f,
"R
tfrr
m^k.
The words T^TT

and m^
only.
'H WT:
17, 18 are not
found in A, but in
details given in this sloka are not
mentioned in the Sarvanukraraanl.
19.
to Indra- Agni
The two (hymns) 'The pure (ûcim vii. 93,94) are addressed the two following, Forth (pra vii. 95, 96), are
'
:
'
'
addressed to Sarasvati.
*
Sarasvat
(is
praised) with the

*
stanza
He
'
{sah
vii.
:
95.3) and with the three

96. 4-6).
Longing
for wives
(janiyantah
vii.
1% ÎT^T^ Tf^ B
preferred the reading of
(|% bfkr^ 1(^

95, 96:
r^r'),
^(Tt^ 'ER^t^ Am^

for
I have
(with the emendation

vii.
"wqi
^^)
because
it is
supported
by the SarvanukramanI on RV.
^tft^
^fT^
r,
M^lftntst
b,
TT^^t
^T^.
The end
'^ iT{^fi{: hdr^, ^^<TOfT: m^r^r^r,

is
'^^:
'^^H^
'^^ fk.
of the varga
here marked by
in bfk, not in
hdm^.
5.
Story of Nahnsa and Sarasvati

in former
RV.
vii.
95, 96.
days wishing to consecrate himself for a thousand years, travelled over this (earth) with a single chariot, saying to all streams
20.
King Nahusa^
; ;
RV.
vii.
96-]
BEHADDEVATA
fk,
vi.
21
[216
fk.
^^^
*
r,
^^ hd, ^^
am
-Wi^^
b.
is briefly
The
'
story of
Nahusa and Sarasvatl
referred to
by Sayana on RV.
vii.
95. 2.
21.
about to
offer sacrifice
bring
me
shares (for
it),
either in pairs or singly.'
The
rivers replied to the
king
'
:
How-
can we,
who have but very

br^ fTT
W[l
fk, XJfcI rlr^r^
little
power,
TTT
W[
(^
^
k),
?rfrr
^^ hdm^r^ m^^ hdmlr^

b.
^rfl r^*r,
fk
fk,
^T:
r.
îm^cft ^:
r^ in:
iT^:
^T
^T^%^^:
Am^r^,
r.
TZJ^^^:
b, >!|V5|^4^
^^<> hmHfk, iT^pgrô
22. bring
you
?
all
the shares for a
sacrificial session lasting

:
thousand years
Eesort to the Sarasvati
she
wîll
bring them
for you, Nahusa.'

arr ^r iHHÎ^
bdin\
afWP^T%
b.
r,
^T^ff^
^mr^:
23.
hdm^rb, qti^^^^^ ^2r^

k,
^ ^Tf^
fk.
îpftTt%
bfk.
^%
B,
all
W\
A.
MSS. and
r.
iTTF^ m^r,
hdf, Tr^tr:
^:w,
he quickly went to the river Sarasvati and she received him and yielded (duduhe) (him) milk (and) ghee.
Saying So be
*
it,'
^Tmr^ Am\ ^^rwR b.

all
but m^, which has ^*Js(Jn?^.

is
^w
^^^
a,
ttr^' b
reading of
(b, "iit
fkmi).
^nc^ff^
WJ
23*"^ is the
TrfTf^ÎTf
it
^^:
^pM^ 7^ffi
the words of
that of
vii.
Am^.
;
I have preferred the former as
more
closely follows
BV.
95. 2
Xf^\
^tlj^MI^.
24. This exceedingly marvellous act of the Sarasvati towards the king, the son of Varuna (Yasistha) proclaimed with the second
(stanza) of the first (of the
two hymns,
;
viz. vii. 95. 2).

it
No MS. marks
that the figure M
viz.
is
the end of the varga

in
but that
,
ends here
is
indicated by the fact
b placed
after
26"
-which in that
MS. by
mistake ends similarly,
D^Yl^
îftiq^T (see
critical
note on 26).
6.
Deities of
'
BV.
:
vii.
97-104.
is
25.
In the
sacrifice
{yajne
vii.
97)
addressed to Brhaspati
(vii.
;
(then comes) a (hymn) addressed to Indra
98) but the two following (99, 100) after that are addressed to Visnu, and the
'
217]
vi.
28
'

'
[-RY.
vii.
104
three (stanzas)
as)
Wide
{urum
vll.
99. 4-6) should be (regarded

*
addressed to Indra as well.
The two next (hymns)
Three
(tisrah:
loi, 102) are addressed to Parjanya.
^b
(no
^), 1 ^\im^ '^ ^

B.
Tm: iT^
"^^'^rg
^:
br,
r,
"^
^ f^: ^
(vii.
r^S.
1,
inn^ (ârf'T^^sni s),

f,
Trifl'srg
^ xf^ 7[c[: Am\ ^ Trr^^rg bk, ^grr^-
JT^
f.
fTT^:
fH^
^ fwg bdm^k.
here*
97. i) praises Indra, the
A
B
26.
Now
the
first (stanza)
second and the rest
(2, 4-8) (praise) Brhaspati.

:
In 'At the sacrifice' (yajrie vii. 97) the first (stanza) praised Indra alone, but the last both Indra and Brhaspati.
* 26"
is
the reading of
Am^
instead of this line
has
r,
^îni^jl^ m^
f,
"înit *r^ k,
^mi^
b.
The
first
pada here
is
probably a corruption of 26" (the last five syllables being practically

.
identical), while the
second seems to be due to a confusion with 24

in
26"*' is not
found
A, but in
and m^
only.
26
is
redundant, as stanzas
2,
4-8
would already be addressed

on the other hand 26
is
to Brhaspati
by 25"; while
26'' repeats the
statement of 26";
necessary to the sense (cp. Sarvanukramam).

:
The
original
*<''<*<l
reading of 26 thus seems certainly to have consisted of the single line
tsilnl'S?.
W^
H'rH\
t^^^p^nft
cp.
Sarvanukramanl on
vii.
97
^1%
"^STrf^ ll^tt4-
The third and the ninth (vii. 97. 3, 9) praise Indra and Brahmanaspati. (The hymn) a For a year {samvatsaram vii. 103)
27.
'
'
:
(praises) the frogs;
but that which follows
(vii.
104)
is
addressed
to Indra-Soma.
^"^^f^" Am\
^l^<4lH. A.
kramani:
*
^^ô
B.
*{U4<4iK bfkSs,
m^tl^ m\ MU^l
r^T^r\
I have preferred the former reading as being supported by the Sarvanu-
*IU^*iâ|c(.
and 28 are quoted by Sayana
seer,
in his introduction to
27"
RV.
vii.
104.
28.
The
when
followers of Sudas, full of pain

his sons,
II.
saw
(this
hundred sons had been slain by the and overwhelmed with grief for hymn) for the destruction of demons *.
his
F f
RV.
vii.
104-]
BRHADDEVATA
s (.r.).
vi.
29
28*"^,
,
[218
occurring here in
<|^Vl
tn<^|%:
(B).
m^r^r^r^br^nS,
T^^
hrfks.
B and
hdr^ (but omitted here
is
in m^r^r^r^),
a[^l^hd,
W^l
Bs.
is
repeated at 34"
"with
qftl8\ (A) in place of
The end
of the varga ia here
marked by
in
m^bf, not in hdk.

*
aS**
quoted in the Nitimailjarl on EV.
vii.
104. 16.
7.
Detailed account of
'
RV.
vii.
104.
:
29.
is
The stanza
Who
;
the simple (ye pdJcaâmsam

'
vii.
104. 9)
addressed to
;
Soma
the next (10) after that
is
addressed to
Agni the eleventh is addressed to the All-gods (11); the couplet which follows it (12, 13) is addressed to Soma.
^1^41 mMr,
30.
m^
h,
o^
if
'
b,
o'^m
I'
fk.
The stanza 'As
(yadi
'
vdham
vii.
104.
14)
is
addressed to Agni, while

jigdti
Who me
(?/o
md
16) is traditionally
held to be addressed to Indra; 'She

:
out
'
{yi
(pra yd is addressed to the pressing stones, while Spread 1 7) tisthadhvam 1 8) is addressed to the Maruts.
strides forth'
'
:
who
''^^
^ %cft^: ^vf^^T
%f7f
Wr hm^r, ^ %7T\^
r^r"^.
m^
^pfft
î^t bk,
b,
^ ^dl's^^ch '^t
f,
f,
hdm^r, ^^TJlft
'
^^JW^
'
^#t
k.
31. Five (stanzas, beginning)
Hurl forth (pra vartaya
vii.
104. 19-22, 24) are addressed to Indra, while the last stanza is addressed to Indra-Soma. In the stanza 'May not the demon
us
'
(md no
o^t^f^
raJcsas
23) the seer invokes a blessing
TrfWlbkr, ^flni hdm\^^f^

Sarvanukramanl on RV.
ait^.
^'^
hm^, ^^ft^ft^"
r,
^tft
hdr,
^^
^f^
f,
^f^
^^
it
b,
o^t'ft |5*
k.
bfk,
|%
r^rS^
is
* I have preferred the reading dîsam to asah

vii.
because
supported by the
ity rser
104
pra vartayeti paHcaindryo ma no rdksa
atmana
32.
and protection
in
heaven and earth on

:
his
own
behalf.
'The owl-fiend' (uluJcaydtum

night-walkers of various forms
vii.
^.
104. 22)
(prays)
'Slay these
'
f^
gf^Nt^
f^ hdm^ t^^%^
fk.
m?rnim^hkr, UTOcTHbd.
br,
f^%^ fk. ^f^^\ ^
hdm\
gf^T^TRJ br.
vii.
^H<4||j rs (and RV.
104. 22),
219]
^<!l4'Mlr)
all
the
vi.
36
[-RV.
r^r^r*''
viii. i
MSS.
(4||rt 1') except r^.
This sloka
is
omitted in
according
to E, p. 163, note ', *
but this statement contradicts his preceding note

vii.
*.
32'
is
104. 22,
who adds a
line
which
is
not found
in
any of the MSS. of the BD.
33.
Now
in the fifteenth
and
in the eighth (stanza) of the

it
hymn
the son of Varuna (Vasistha), while as
his soul being
overwhelmed with pain and

hd, (^?)
grief, utters
were lamenting, a curse.

b,
^Wmi
^S*Mi
r.
^S*Mi
r^r^rS^,
^t*îe<i m^fk, ^Tfj^T^TOlt
^**îvyiawii
34. Vasistha was at that time pained, as his hundred sons had been slain by Sudasa* who, in consequence of a curse, had been transformed into a demon (raksas) such is the sacred tradition.
;
7{fWl
hdr,
llf^n.
m\
^:
B.
^(fWSl hdm^r, ?^^[Tt^
b,
i>.r.
fH^l^
^f?It
*
k.
Am^, TJ ?RTI^B.
^:fMd<l The
8.
hrbfk.
^:f^:
^^ m\
is
^t^T%^
there).
f,
34''^
28"^ (op.
end of the varga

106, 112.
here
marked by
^ in
bfk, not in dm*.
For Sudas, as above,
iv.
Ma:^dala
viii.
Story of Eanva and Fragatha.
35. ^
Kanva and Pragatha were two
sons of Ghora.
When
they had been dismissed by their preceptor they dwelt together in the forest.
"Sllr1N<4<JI hdr,
sistent to print 'Sjidl
Yn
'*nM<J5 b,
"WRTT ^f^t
and note
fk.
*).
It
would have been more con-

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PART II TRANSLATION AND NOTES

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The Vedic Triad

Prayer and praise

deities, stanza deities, incidental deities

Different kinds of formulas

and modes of expression

noun and verb

10-12. Examples of different kinds of formulas

20. Agni, Jatavedas, Vaisvauara

essentially identical, but distinguished

deities of the three worlds in the

deities representing terrestrial

24. Other deities associated with

Deities of Indra's sphere Deities of Surya's sphere

Deities of Surya's sphere (concluded)

VABGA 4. Surya and Vaisvanara, a form of Agni

Nara^amsa, Pavamfina, Jatavedas

Visvakarman, Sarasvat, Vena,

(15-19) napat, Dadhikra, Dhatr, Tarksya (20 24)

12. Pururavas (25),

13. Pusan, Visnu, Kesin, Visvanara,

14. Derivation of Visnu.

her terrestrial and middle forms

......... .... .......... ....

The seven names

16. Other middle forms of Vac.

four celestial forms

18. Deity in self-laudations

Grammatical Section (89-121).

21. Analysis of words. 22.

.... .... ....

Deities of the B>g-veda.

28. Passages of the Rg-veda addressed to Sarasvatl.

to ascertain the deity of a