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Vedic Hymns, Part II: Hymns to Agni (Mandalas I–V) — SBE Vol. 46 (trans. Hermann Oldenberg, 1897)

English·1897·trans. Hermann Oldenberg·306 passages

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THE

SACRED BOOKS OF THE EAST

[46]

Bonbon

HENRY FROWDE

Oxford University Press Warehouse

Amen Corner, E.C.

THE MACMILLAN CO., 66 FIFTH AVENUE

THE

SACRED BOOKS OF THE EAST

TRANSLATED

BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. XLVI

AT THE CLARENDON PRESS 1897

©xfotb

PRINTED AT THE CLARENDON PRESS

BY HORACE HART PRINTER TO THE UNIVERSITY

VEDIC HYMNS

TRANSLATED BY

HERMANN OLDENBERG

PART II

HYMNS TO AGNI (MAMDALAS I-V)

AT THE CLARENDON PRESS 1897

CONTENTS.

Introduction

Hymns, Translation and Notes :- Ma^ala I, i

13 Ap:

31 36 44 45

59 60

65 66 67 68 69 70

74 75 76

77 78 79 94

Hymn

PAGE

13 16

22 3i 37 42

45 49 52 54 57 61

64 67 70

82 88 92

95 96 100 102 103 108

Vlll CONTENTS.

PAGE

Maat/ala I, 95 . . . . . . .114

96 . .

. 119

. 125

98 . \

127

. 128

127

129

128

• 137

140

. 141

141 .

• 147

142 Apr! Hymn

i53

143

• i57

144

160

145

164

146

. 167

147

170

148

173

149

176

150 A *

' 178

188 Apri Hymn

179

189

181

II, 1 . .

186

*93

3 Apri Hymn

198

202

206

209

211

213

215

217

III, 1

219

228

232

4 Apri Hymn

236

240

244

248

252

256

CONTENTS.

PAGE

Mawdfola

III, 10 ...... 259

. 261

12 To Indra-Agni

• 263

. 266

. 268

. 271

273

275

277

• 279

281

283

285

287

24 . . .

289

291

292

296

300

302

IV, i . .

• 307

316

325

33i

335

340

343

346

348

35o

352

354

35<*

358

360

V, 1 . .

363

366

37i

375

CONTENTS.

PAGE

Maw^ala V, 5 Apri Hymn . . . 377

379

382

385

387

389

391

393

395

397

• 399

. 401

403

405

407

410

412

4i3

414

415

416

418

420

• 423

Appendices: —

I. Index of Words ....... 427

II. List of the more important Passages quoted in the

Notes ....

487

Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East .

497

INTRODUCTION.

IN preparing this volume, which contains the greater part of the Agni hymns of the Rig-veda, namely, those of the Ma^alas I-V, the translator enjoyed the high ad- vantage of Professor Max Muller's assistance, in the way stated in the Introduction to the first volume of Vedic Hymns, Sacred Books of the East, vol. xxxii, p. xxvii.

H. O.

Kiel : November, 1895.

VEDIC HYMNS.

MAiV£>ALA I, HYMN 1. ASH7AKA I, ADHYAYA 1, VARGA 1-2.

i \ I magnify 2 Agni, the Purohita, the divine ministrant of the sacrifice, the Hotri priest, the greatest bestower of treasures.

2. Agni, worthy to be magnified by the ancient jRtshis and by the present ones — may he conduct the gods hither.

ASH7AKA I, ADHYAYA 1, VARGA 1-2.

i \ I magnify 2 Agni, the Purohita, the divine ministrant of the sacrifice, the Hotri priest, the greatest bestower of treasures.

2. Agni, worthy to be magnified by the ancient jRtshis and by the present ones — may he conduct the gods hither.

3. May one obtain through Agni wealth and wel- fare day by day, which may bring glory and high bliss of valiant offspring.

4. Agni, whatever sacrifice and worship1 thou encompassest on every side, that indeed goes to the gods.

5. May Agni the thoughtful Hot?-/, he who is true and most splendidly renowned, may the god come hither with the gods.

6. Whatever good thou wilt do to thy worshipper, O Agni, that (work) verily is thine, O Angiras.

7. Thee, O Agni, we approach day by day, O (god) who shinest in the darkness * ; with our prayer, bringing adoration to thee —

8. Who art the king of all worship, the guardian of 7?z'ta, the shining one, increasing in thy own house.

9. Thus, O Agni, be easy of access to us, as a father is to his. son. Stay with us for our happiness.

[46] B

VEDIC HYMNS.

NOTES.

The hymn is ascribed to Madhu^^andas Vai^vamitra, and may possibly belong to an author of the Vuvamitra family. See my Prolegomena, p. 261. Metre, Gayatri. The hymn has been translated and commented upon by M. M., Physical Religion, pp. 170-173.

Verse 1 = TS. IV, 3, 13, 3 ; MS. IV, io, 5. Verse 3 = TS. Ill, 1, 11, 1 ; IV, 3, 13/5 ; MS. IV, 10, 4 (IV, 14, 16). Verse 4 = TS. IV, 1, 11, 1 ; MS. IV, 10, 3. Verse 7 = SV. I, 14. Verses 7-9 = VS. Ill, 22-24; TS. I, 5, 6, 2 ; MS.

I. 5> 3-

Verse 1.

Note 1. This verse being the first verse of the Rig-veda as we now possess it, seems already to have occupied the same position in the time of the author of the hymns X, 20-26. For, after a short benediction, the opening words of this collection of hymns are also agni'm i/e, ' I magnify Agni.' Comp. my Prolegomena, p. 231.

3STote 2. The verb which I translate by * magnify ' — being well aware that it is impossible to do full justice to its meaning by such a translation — is id. There seems to me no doubt that this verb is etymologically connected with the substantives ish, * food/ id, ida, fr& (not with the root ya^* of which Brugmann, Indogermanische Forschungen I, 171, thinks). We need not ask here whether the connection between id and ish is effected by a i Wurzeldeterminativ ' (root-determinative) d — in this case we should have here id for izhd, comp. nida for nizhda, pid for pizhd, &c. ; see Brugmann's Grundriss, vol. i, § 591 — or whether id is a reduplicated present of id (of the type described by Brug- mann, Grundriss, vol. ii, p. 854 ; comp. frte, &c.). The original meaning of ide at all events seems to be c I give sap or nourishment/ Now in the Vedic poetry and ritual, the idea of sap or nourishment is especially connected with the different products coming from the cow, milk and

MA2VDALA I, HYMN T.

ii, p. 854 ; comp. frte, &c.). The original meaning of ide at all events seems to be c I give sap or nourishment/ Now in the Vedic poetry and ritual, the idea of sap or nourishment is especially connected with the different products coming from the cow, milk and

MA2VDALA I, HYMN T.

butter. The footsteps of the goddess Ida. drip with butter. The words ' agnim ide ' seem to me, consequently, originally to convey the idea of celebrating Agni by pouring sacrificial butter into the fire. There is a number of passages in the Rig-veda which, in my opinion, show clear traces of this original meaning of the verb. Thus we read X, 53, 2. ya^amahai yagniyan hanta devan l/amahai idyan a^yena, ' let us sacrifice (ya^*) to the gods to whom sacrifice is due ; let us magnify (id) with butter those to whom magnifying is due.5 V, 14, 3. tarn hi sasvanta.k l/ate sruM devam ghritaskuta, agnim havyaya voMave, 'for all people magnify this god Agni with the butter-dripping sacrificial spoon, that he may carry the sacrificial food/ V, 28, 1. devan l/ana havisha ghritaki, ' magnifying the gods with sacrificial food, (the spoon) filled with butter.' Comp. also I, 84, 18 ; VI, 70, 4; VIII, 74, 6; X, 118, 3. Then, by a gradual development, we find the verb id or the noun i/enya connected with such instrumental as gira or girbhi^, * to magnify by songs,' or stomal 'by praises,5 namasa 'by adoration,' and the like. The Rig-vedic texts, however, show us very clearly that even in such phrases the original meaning of id was not quite forgotten. For the word is not used indifferently of any praise offered to any god whatever. No god of the Vedic Pantheon is praised so frequently and so highly by the poets of the Rig-veda as Indra. Yet, with very few exceptions, the word id is avoided in connection with this god. The whole ninth MandaXa. contains nothing but praises of Soma Pava- mana. Yet the word id occurs, in the whole of this Ma;^ala, in two passages only (5, 3 ; 66, 1) of which one is contained in an Aprt verse transferring artificially to Soma such qualifications as belong originally to Agni. On the other hand, in the invocations addressed to Agni, this verb and its derivatives are most frequently used. We may conclude that the idea of celebration, as conveyed by these words, had a connotation which qualified them for the employ- ment with regard to Agni, the god nourished by offerings of butter, much better than for being addressed to Indra, the drinker of the Soma juice, or to the god Soma himself.

B 2

VEDIC HYMNS.

Last comes, I believe, the meaning of \d as contained in a very small number of passages such as VII, 91, 2. fndra- vayu sustutf^ vam iyana marc/ikam itte suvitam ka. navyam, c Indra and Vayu ! Our beautiful praise, approaching you, asks you for mercy and for new welfare.' Here the construc- tion of \d is such as if in English the phrase, ' men magnify the gods for obtaining mercy,' could be expressed in the words ' men magnify the gods mercy.'

navyam, c Indra and Vayu ! Our beautiful praise, approaching you, asks you for mercy and for new welfare.' Here the construc- tion of \d is such as if in English the phrase, ' men magnify the gods for obtaining mercy,' could be expressed in the words ' men magnify the gods mercy.'

I conclude by quoting the more important recent litera- ture referring to Id: Prof. Max Muller's note on V, 60, 1 (S. B. E. vol. xxxii, p. 354); Physical Religion, p. 170; Bezzenberger, Nachrichten von der Gottinger Gesellsch. d. Wissensch. 1878, p. 264; Bechtel, Bezzenberger's Beitrage, X, 286 ; Bartholomae, ibid. XII, 91; Arische Forschungen, II, 78; Indogermanische Forschungen, III, 28, note 1; Brugmann, Indogermanische Forschungen, I, 171 ; K. F. Johansson, Indogermanische Forschungen, II, 47. Comp. also Bartholomae, Arische Forschungen, I, 21 ; III, 52, and Joh. Schmidt, Kuhn's Zeitschrift, XXXII, 389.

Verse 4.

Note 1. ' Worship ' is a very inadequate translation of adhvara, which is nearly a synonym of ya^a, by the side of which it frequently stands. Possibly in the designation of the sacrifice as y&gna. the stress was laid on the ele- ment of prayer, praises, and adoration ; in the designation as adhvara on the actual work which was chiefly done by the Adhvaryu. — Prof. Max Miiller writes: 'I accept the native explanation a-dhvara, without a flaw, perfect, whole, holy. Adhvara is generally an opus op era turn; hence adhvaryu, the operating priest.' Comp. Physical Religion, p. 171. Bury's derivation of adhvara from madhu (mdhu-ara, Bezzenberger's Beitrage, VII, 339) is much more ingenious than convincing.

Verse 7. Note 1. I have translated doshavastar as a vocative which, as is rendered very probable by the accent, was also the opinion of the diaskeuasts of the Sa^hita text.

MANDALA I, HYMN I.

The author of the sacrificial formula which is given in Ai-val. 6raut. Ill, 12, 4 and 5ankh. Grihy. V, 5, 4, evidently understood the word in the same way ; there Agni is invoked as doshavastar and as pratarvastar, as shining in the darkness of evening and as shining in the morning. That this may indeed be the true meaning of the word is shown by Rig-veda III, 49, 4, where Indra is called kshapam vasta, ' the illuminator of the nights ' (kshapam is gen. plur., not as Bartholomae, Bezzenberger's Beitrage, XV, 208, takes it, loc. sing.). The very frequent passages, however, in which case-forms of dosha stand in opposition to words meaning ' dawn ' or ' morning ' — which words in most cases are derived from the root vas — strongly favour the opinion of Gaedicke (Der Accusativ im Veda, 177, note 3) and K. F. Johansson (Bezzenberger's Beitrage, XIV, 163), who give to doshavastar the meaning 'in the darkness and in the morning.' This translation very well suits all Rig-veda passages in which the word occurs. If this opinion is accepted, doshavastar very probably ought to be written and accented as two independent words, dosha vastar. See M. Mv Physical Religion, p. 173.

If this opinion is accepted, doshavastar very probably ought to be written and accented as two independent words, dosha vastar. See M. Mv Physical Religion, p. 173.

VEDIC HYMNS.

MA7VZ)ALA I, HYMN 12. ASH7AKA I, ADHYAYA 1, VARGA 22-23.

i. We choose Agni as our messenger, the all- possessor, as the Hotrz of this sacrifice, the highly- wise.

2. Agni and Agni again they constantly invoked with their invocations, the lord of the clans, the bearer of oblations, the beloved of many.

3. Agni, when born, conduct the gods hither for him who has strewn the Barhis (sacrificial grass)1; thou art our Hotrz, worthy of being magnified 2.

4. Awaken them, the willing ones, when thou goest as messenger, O Agni. Sit down with the gods on the Barhis.

5. O thou to whom Ghnta oblations are poured out, resplendent (god), burn against the mischievous, O Agni, against the sorcerers.

6. By Agni Agni is kindled (or, by fire fire is kindled), the sage, the master of the house, the young one, the bearer of oblations, whose mouth is the sacrificial spoon.

7. Praise Agni the sage, whose ordinances for the sacrifice are true, the god who drives away sickness.

8. Be the protector, O Agni, of a master of sacrificial food who worships thee, O god, as his messenger.

9. Be merciful, O purifier, unto the man who is rich in sacrificial food, and who invites Agni to the feast of the gods.

10. Thus, O Agni, resplendent purifier, conduct

M AND ALA I, HYMN 12.

the gods hither to us, to our sacrifice and to our food.

n. Thus praised by us with our new Gayatra hymn, bring us wealth of valiant men and food.

12. Agni with thy bright splendour be pleased, through all our invocations of the gods, with this our praise.

NOTES.

This hymn is ascribed to Medhatithi K&//va. It is the opening hymn of a collection which extends from I, 12 to 23 (not, as Ludwig, III, 102, believes, from I, 2 to 17 ; see my Prolegomena, p. 220). That the authorship of this collection belongs indeed to the Ka^va family, whose poetical compositions are found partly in the first and partly in the eighth Ma^ala, is shown by the text of 14, 2-5, and by other evidence ; see Zeitschr. der Deutschen Morg. Gesellschaft, XXXVIII, 448.

The metre is G&yatri. It is possible, though I do not think it probable, that the hymn should be considered as consisting of Tr/^as. Verse i = SV. I, 3 ; TS. II, 5, 8, 5 ; V, 5, 6, 1 ; TB. Ill, 5, 2, 3 ; MS. IV, 10, 2. Verses 1-3 = SV. II, 140-142 ; AV. XX, 101, 1-3. Verse 2 = TS. IV, 3, 13, 8; MS. IV, 10, 1. Verse 3 = TB. Ill, 11, 6, 2. Verses 6, 8, 9 = SV. II, 194-196. Verse 6 = TS. I, 4,46,3; HI, 5, ii, 5; V, 5, 6, 1; TB. II, 7, 12, 3; MS. IV, 10, 2 (3). Verse 7 = SV. I, 32. Verse 10 = VS. XVII, 9 ; TS. I, 3, 14, 8 ; 5, 5, 3 ; IV, 6, 1, 3 ; MS. I, 5, 1.

Verse 3.

Note 1. On vrzktabarhis, comp. RV. I, 116, 1 ; M. M., vol. xxxii, pp. 84 seq., 109 ; Geldner, P. G., Vedische Studien, I, 152.

Note 2. On ldyaky comp. the note on We I, 1, 1.

VEDIC HYMNS.

I, 32. Verse 10 = VS. XVII, 9 ; TS. I, 3, 14, 8 ; 5, 5, 3 ; IV, 6, 1, 3 ; MS. I, 5, 1.

Verse 3.

Note 1. On vrzktabarhis, comp. RV. I, 116, 1 ; M. M., vol. xxxii, pp. 84 seq., 109 ; Geldner, P. G., Vedische Studien, I, 152.

Note 2. On ldyaky comp. the note on We I, 1, 1.

VEDIC HYMNS.

MhNDKLK I, HYMN 13. ASH7AKA I, ADHYAYA 1, VARGA 24-25.

Apr! Hymn, i 1. Being well lighted, O Agni, bring us hither the gods to the man rich in sacrificial food, 0 Hotri, purifier, and perform the sacrifice.

2. Tanfinapat1! make our sacrifice rich in honey and convey it to-day to the gods, O sage, that they may feast.

3. I invoke here at this sacrifice Nard^a^sa \ the beloved one, the honey-tongued preparer of the sacrificial food.

4. O magnified * Agni ! Conduct the gods hither in an easy-moving chariot. Thou art the Hotri instituted by Manus 2.

5. Strew, O thoughtful men, in due order1 the sacrificial grass, the back (or surface) of which is sprinkled with butter, on which the appearance of immortality 2 (is seen).

6. May the divine gates open, the increasers of 7?zta, which do not stick together, that to-day, that now the sacrifice may proceed.

7. I invoke here at this sacrifice Night and Dawn, the beautifully adorned goddesses, that they may sit down on this our sacrificial grass.

8. I invoke these two divine Hotrzs1, the sages with beautiful tongues. May they perform this sacrifice for us.

9. I/a (' Nourishment '), Sarasvatl, and Mahf (' the great one ') \ the three comfort-giving goddesses, they who do not fail, shall sit down on the sacrificial grass.

MA2VDALA I, HYMN 1 3.

10. I invoke hither the foremost, all-shaped Tva- sh^rz to come hither ; may he be ours alone.

11. O tree1, let the sacrificial food go, O god, to the gods. May the giver s splendour be foremost.

12. Offer ye the sacrifice with the word Svaha to Indra in the sacrificers house. Thereto I invoke the gods.

NOTES.

The hymn is ascribed, as the whole collection to which it belongs, to Medhatithi Ka^va (see the note on the preceding hymn). Its metre is Gayatri. Verses 1-4 = SV. II, 697-700. Verse 9 = RV. V, 5, 8. Verse 10 = TS. Ill, i, ii, 1 ; TB. Ill, 5, 12, 1 ; MS. IV, 13, 10.

NOTES.

The hymn belongs to the class of Apri hymns, which were classed by the ancient arrangers of the Sa^hita among the Agni hymns. The Apri hymns, consisting of eleven or twelve verses, were destined for the Praya^a offerings of the animal sacrifice (comp. H. O., Zeitschrift der D. Morg. Gesellschaft, XLII, 243 seq.). They were addressed, verse by verse in regular order, partly to Agni, partly to different spirits or deified objects connected with the sacrifice, such as the sacrificial grass, the divine gates through which the gods had to pass on their way to the sacrifice, &c. The second verse was addressed by some of the Rzshi families to Tanunapat by some to Narasa^sa ; in some of the hymns we find two verses instead of one (so that the total number of verses becomes twelve instead of eleven) addressed the one to Tanunapit, the other to Narasa^sa. Bergaigne (Recherches sur Fhistoire de la Liturgie Vedique, p. 14) conjectures that some of theRishi families had only seven Praya^as. This opinion is based on the identical appearance of four verses (8-1 1) in the Apri hymns of the Vuvamitras (III, 4) and of the Vasish- tkas (VII, 2,), and on the diversity of metres used in two other Apri hymns, IX, 5 and II, 3. To me this conjecture, though very ingenious, does not seem convincing.

IO VEDIC HYMNS.

With the text of the Apr! hymns should be compared the corresponding Praishas of the Maitravaru^a priest, i.e. the orders by which this priest directed the Hotri to pronounce the Praya^*a invocations. The text of these Praishas is given Taitt. Brahm. Ill, 6, 2.

Comp. on the character and the historical and ritual

position of the Apri hymns, Max Miiller, Hist. Anc. Sansc.

Literature, p. 403 seq. ; Roth, Nirukta, notes, p. 131 seq. ;

Weber, Indische Studien, X, 89 seq. ; Ludwig V, 315 seq. ;

Hillebrandt, Das Altindische Neu- und Vollmondsopfer,

94 seq. ; Schwab, Das Altindische Thieropfer, 90 seq. ; Ber-

gaigne, Recherches sur Thistoire de la Liturgie Vedique,

13 seq.

Verse 1.

Note 1. Comp. Delbriick, Syntactische Forschungen, 1,97.

; Ludwig V, 315 seq. ;

Hillebrandt, Das Altindische Neu- und Vollmondsopfer,

94 seq. ; Schwab, Das Altindische Thieropfer, 90 seq. ; Ber-

gaigne, Recherches sur Thistoire de la Liturgie Vedique,

13 seq.

Verse 1.

Note 1. Comp. Delbriick, Syntactische Forschungen, 1,97.

Verses 2, 3. Note 1. Does Tanunapat, lit. 'son of the body,' mean, as Roth and Grassmann believed, 'son of his own selP (comp. I, 12, 6. agnma agmk sam idhyate, ' by Agni Agni is kindled '), or is the meaning c le propre fils ' (Bergaigne, Rel. Vedique II, 100)? NanLra^sa, which is nearly iden- tical with the Avestic Nairyosanha, means 'the song of men,' or 'praised by men ' (Bergaigne, 1. 1. I, 305 ; M. M.'s note on VII, 46, 4). In III, 29, 11 it is said of Agni: c He is called Tanunapat as the foetus of the Asura ; he- becomes NarcLra/^sa when he is born/ Of course an expression like this is by no means sufficient to prove that the sacrificial gods Tanunapat and Nara^a^sa, as invoked in the Apri hymns, are nothing but forms of Agni. Expressions which are constantly repeated in the Apri verses show that the work of Tanunapat, and like- wise that of Narai'a/^sa, consisted in spreading ghrz'ta or ' honey' over the sacrifice.

Verse 4. Note 1. ' Magnified' is \l\tih\ comp. the note on I, 1, 1. The third, or if both Tanunapat and Nara^a^sa are in- voked, the fourth verse of the Apri hymns is regularly addressed to Agni with this epithet i/ita.

MAiVDALA I, HYMN 1 3. II

Note 2. Manurhita, ' instituted by Manus,' not ' by men/ See Bergaigne, Religion Vedique, I, 65 seq.

Verse 5.

Note 1. On anushak, comp. Pischel, Vedische Studien, II, 125.

Note 2. The last Pada is translated by Grassmann, 'wo der unsterbliche sich zeigt' (comp. Bergaigne, R.V. I, 194, note 1) ; by Ludwig, ' auf dem man das unsterbliche sieht.' To me it seems impossible to decide, so as to leave no doubt, whether amr/tasya is masculine or neuter. Comp. also Atharva-veda V, 4, 3 ; 28, 7 ; XIX, 39, 6-8, in which passages the phrase amr/tasya £aksha/2am recurs.

Verse 8.

Note 1. The two divine Hotrzs are mentioned in the Rig-veda only in the eighth (or seventh) verse of the Aprisuktas and besides in two passages, X, 65, 10; 66, 13, which do not throw any light on the nature of these sacri- ficial gods. They are called ^atavedasa VII, 2, 7, puro- hitau X, 70, 7, bhisha^-a Va^*. Sa^h. XXVIII, 7. As regards the duality of these divine counterparts of the human Hotrz priest, possibly the ' two Hotr/s ' should be understood as the Hotri and the Maitravaru/za ; the latter was the constant companion and assistant of the former in the Vedic animal sacrifice. Comp. Schwab, Altin- disches Thieropfer, 96, 1 14, 117, &c. ; H. O., Religion des Veda, 391.

Comp. on the two divine Hotrzs also Bergaigne, R.V. I, 233 seq.

Verse 9.

Comp. Schwab, Altin- disches Thieropfer, 96, 1 14, 117, &c. ; H. O., Religion des Veda, 391.

Comp. on the two divine Hotrzs also Bergaigne, R.V. I, 233 seq.

Verse 9.

Note 1. On I/a, see H. O., Religion des Veda, pp. 72, 326. — With regard to Mahi Bergaigne (Rel. Vedique, I, 322) has pronounced the opinion that ' Bharati et Mahi, qui, tantot se remplacent, tantot se juxtaposent tout en paraissant ne compter que pour une, se confondent aux yeux des rz'shis.' But Pischel (Ved. Studien, II, 84 seq.) has shown that the eminent French scholar was wrong, and that really Mahi (' the great one ') is independent of Bharati. Pischel's

12 VEDIC HYMNS.

own opinion that Mahi is a name of the goddess Dhisha^a, does not seem to me to be established by sufficient reasons. — On the meaning of these three goddesses Prof. Max Muller writes : ' I should not fix on Nourishment as the true meaning of I/a. Originally those three goddesses seem to be local : I/a, the land or daughter of Manu, the Sarasvati, and another river here called Mahi/

Verse 11.

Note 1. To me it seems evident that the tree, or, to translate more literally, the lord of the forest (vanaspati) invoked in this Apri verse can only be the sacrificial post (yupa) to which the victim was tied before it was killed. The yupa is called vanaspati in the Rig-veda (III, 8, i. 3. 6. 11) as well as in the more modern Vedic texts (for inst., Taitt. Sa^h. I, 3, 6, 1). — In the Apri hymn, IX, 5 (verse 10), the vanaspati is called sahasravaba : with this should be compared III, 8, 11 (addressed to the yupa): vanaspate jatavaba^ vi roha sahasravaba^ vi vayam ruhema, ' O lord of the forest, rise with a hundred offshoots ; may we rise with a thousand offshoots ! ' — In the Apri hymn, X, 70 (verse 10), the rope (ra^ana) is mentioned by which the vanaspati should tie the victim ; comp. with this expression the statements of the ritual texts as to the ra^ana with which the victim is tied to the yupa ; Schwab, Das Altin- dische Thieropfer, 81. Comp. also especially Taittiriya Brahma^a III, 6, n, 3. — In the Apri hymns the vanaspati is frequently invoked to let loose the victim ; in connection therewith mention is made of the sacrificial butcher (.yamitrz), see II, 3, io; III, 4, 10; X, 110, to, and comp. Vag. Sa^hita XXI, 31; XXVIII, 10. The meaning of these expressions becomes clear at once, if we explain the vanaspati as the sacrificial post. When they are going to kill the victim, they loosen it from the post; the post, therefore, can be said to let it loose. Then the butcher (s3Ltnitri) leads the victim away. See the materials collected by Schwab, Thieropfer, p. 100 seq., and comp. also H. O., Religion des Veda, 357.

MANDALA I, HYMN 26. I 3

MAA^ALA I, HYMN 26.

ASH7AKA I, ADHYAYA 2, VARGA 20-21.

i. Clothe thyself with thy clothing (of light), O sacrificial (god), lord of all vigour; and then perform this worship for us.

100 seq., and comp. also H. O., Religion des Veda, 357.

MANDALA I, HYMN 26. I 3

MAA^ALA I, HYMN 26.

ASH7AKA I, ADHYAYA 2, VARGA 20-21.

i. Clothe thyself with thy clothing (of light), O sacrificial (god), lord of all vigour; and then perform this worship for us.

2. Sit down, most youthful god, as our desirable Hotrz, through (our prayerful) thoughts \ O Agni, with thy word 2 that goes to heaven.

3. The father verily by sacrificing procures (bless- ings) for the son1, the companion for the companion, the elect friend for the friend.

4. May Vanma, Mitra, Aryaman, triumphant with riches (?) \ sit down on our sacrificial grass as they did on Manu's.

5. O ancient Hotrz', be pleased with this our friendship also, and hear these prayers.

6. For whenever we sacrifice constantly1 to this or to that god, in thee alone the sacrificial food is offered.

7. May he be dear to us, the lord of the clan, the joy-giving, elect Hotrz; may we be dear (to him), possessed of a good Agni (i. e. of good fire).

8. For the gods, when possessed of a good Agni, have given us excellent wealth, and we think our- selves possessed of a good Agni.

9. And may there be among us mutual praises of both the mortals, O immortal one, (and the immortals) \

10. With all Agnis (i.e. with all thy fires), O Agni, accept this sacrifice and this prayer, O young (son) of strength l.

14 VEDIC HYMNS.

NOTES.

This hymn, as well as the whole collection to which it belongs, is ascribed to Suna/tsepa Ag-igarti (comp. 24, 12. 13). The metre is Gayatri. Bergaigne (Recherches sur l'histoire de la Sa//zhita, II, 7) divides this hymn into Trikas, with one single verse added at the end. I cannot find sufficient evidence for this ; the appearance in the Sama-veda (II, 967-9) of a Trika composed of the verses 10. 6. 7 of our hymn is rather against Bergaigne' s opinion.

Verse 2.

Note 1. Manmabhi^ may possibly mean, 'with thy (wise) thoughts;' comp., for instance, III, 11, 8. pari vfjvani sudhita agne^ a^yama manmabhi^, ' may we obtain every bliss through Agni's (wise) thoughts,' or ' may we obtain all the blessings of Agni for our prayers.'

Note 2. Va^as stands for va^asa. See the passages collected by Lanman, Noun-Inflection, 562, and comp. Roth, Ueber gewisse Kiirzungen des Wortendes im Veda, 5 ; Joh. Schmidt, Die Pluralbildungen der indogermanischen Neutra, 304 seq. Ludwig also takes va^as as instru- mental.

Verse 3.

Note 1. Agni is the father, the mortal whose sacrifice he performs, the son.

Verse 4.

Roth, Ueber gewisse Kiirzungen des Wortendes im Veda, 5 ; Joh. Schmidt, Die Pluralbildungen der indogermanischen Neutra, 304 seq. Ludwig also takes va^as as instru- mental.

Verse 3.

Note 1. Agni is the father, the mortal whose sacrifice he performs, the son.

Verse 4.

Note 1. Can madas be explained as a compound of ri (Tiefstufe of rai, as gu is the Tiefstufe of gau) and %a'das, from the root ^ad, ' to be triumphant ' ? Prof. Auf- recht (Bezzenberger's Beitrage, XIV, ^ ; see also Neisser, Bezz. Beitr. XIX, 143) connects ri- with the Greek e/n- (kpiKvhris &c.) ; our hypothesis has the advantage of not leaving the limits of Sanskrit. — Comp. M. M.'s note on V, 60, 7 ; Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rig-veda-Forschung (1893), P* 7-

MANDALA I, HYMN 26. 1 5

Verse 6.

Note 1. On jarvata tand see Lanman, 480, 515, 518.

Verse 9.

Note 1. The comparison of verse 8 and the expression amr/ta martyanam in the second Pada of this verse seem to show that ubhayesham does not refer to two classes of mortals, the priests and their patrons, but to the mortals and the immortals. A genitive amr/tanam, which would make this meaning quite clear, can easily be supplied. A Dvandva compound amrztamartyanam, which one could feel tempted to conjecture, would have, in my opinion, too modern a character. — Prof. Max Miiller writes: ' I should prefer amrzta martyanam, not exactly as a com- pound, but as standing for amr/tanam martyanam. This seems to be Ludwigs opinion too.'

Verse 10.

Note 1. In the translation of sahasa^ yaho I follow Geldner, Kuhn's Zeitschrift, XXVIII, 195 ; Lud wig's trans- lation is similar.

1 6 VEDIC HYMNS.

MAiVX>ALA I, HYMN 27. ASH7AKA I, ADHYAYA 2, VARGA 22-24.

i. With reverence I shall worship thee who art long-tailed like a horse, Agni, the king of worship.

2. May he, our son of strength 1, proceeding on his broad way, the propitious, become bountiful to us.

3. Thus protect us always, thou who hast a full life, from the mortal who seeks to do us harm 1> whether near or afar.

4. And mayest thou, O Agni, announce to the gods this our newest efficient Gayatra song.

5. Let us partake of all booty that is highest and that is middle (i. e. that dwells in the highest and in the middle world) ; help us to the wealth that is nearest.

6. O god with bright splendour, thou art the distributor. Thou instantly flowest for the liberal giver in the wave of the river, near at hand.

7. The mortal, O Agni, whom thou protectest in battles, whom thou speedest in the races1, he will command constant nourishment :

8. Whosoever he may be, no one will overtake him, O conqueror (Agni) ! His strength2 is glorious.

9. May he (the man), known among all tribes3, win the race with his horses ; may he with the help of his priests become a gainer.

MANDALA I, HYMN 2J. I J

10. O Gar&bodha1! Accomplish this (task) for every house2: a beautiful song of praise for wor- shipful Rudra3.

His strength2 is glorious.

9. May he (the man), known among all tribes3, win the race with his horses ; may he with the help of his priests become a gainer.

MANDALA I, HYMN 2J. I J

10. O Gar&bodha1! Accomplish this (task) for every house2: a beautiful song of praise for wor- shipful Rudra3.

ii. May he, the great, the immeasurable, the smoke-bannered, rich in splendour, incite us to (pious) thoughts and to strength.

12. May he hear us, like the rich lord of a clan, the banner of the gods, on behalf of our hymns, Agni with bright light.

13. Reverence to the great ones, reverence to the lesser ones ! Reverence to the young, reverence to the old1 ! Let us sacrifice to the gods, if we can. May I not, O gods, fall as a victim to the curse of my better2.

NOTES.

The hymn is ascribed to 5una^epa (see note on I, 26). The metre is Gayatri ; the last verse is Trish/ubh.

The laws of arrangement of the Sa^hita show that this hymn, which has thirteen verses and follows after a hymn of ten verses belonging to the same deity, must be divided into a number of minor hymns. On the question of this division some further light is thrown by the metre. The first six verses and then again the verses 10-12 are composed in the trochaic form of the Gayatri metre ; of the verses 7-9, on the other hand, not a single Pada shows the characteristics of that metre. I believe, therefore, that the verses 1-6 form one hymn by themselves, or possibly two hymns of three verses each. Then follow two hymns : verses 7-9, 10-12. As to verse 13, which is composed in a different metre, it is difficult to determine its exact nature. It may be a later addition : though in that case [46] C

1 8 VEDIC HYMNS.

we shall hardly be able to explain why it was placed at the end of the hymns addressed to Agni, to which god it contains no reference whatever. Or it may form part of the hymn 10-12 : in that case we should have to consider this whole hymn, which would then violate the rules of arrangement, as an addition to the original collection.

We may add that the Sama-veda gives the first twelve verses of this Sukta so as to form four independent hymns :

1-3 = sv. 11, 984-6; 4. 6. 5 = sv. 11, 847-9 ; 7-9 = sv.

II, 765-7; 10-12 = SV. II, 1013-15. Besides, verse 1 is found in SV. I, 17. Verse 4 = SV. I, 28 ; TAr. IV, it, 8. Verse 7 = VS. VI, 29 ; TS. I, 3, 13, 2 ; MS. I, 3, 1. Verse 10 = SV. 1, 15. Comp. Bergaigne, Recherches sur Thistoire de la Sa^hita, II, pp. 7-8 ; H. O., Prolegomena, 225-226.

Verse 2.

Note 1. It requires a stronger belief in the infallibility ofVedic text tradition than I possess, not to change j-avasa into ^avasa^. I do not think that I, 62, 9 (sanemi sakhyam svapasyamana^ sunlit dadhara ^avasa sudamsak) furnishes a sufficient argument against this conjecture.

Verse 3.

Note 1. Grassmann reads aghaayo/£ for the sake of the metre; Prof. Max Miiller proposes aghayo^. I think that the missing syllable should be gained by disyllabic pro- nunciation of -at in martyat or rather martiat. Comp. my Prolegomena 185 and the quotations given there in note 1.

Verses 7-9.

Note 1. It is not my intention to enter here into a new discussion on so frequently discussed a word as va^a. I have translated it in verses 7, 9 by ' race,' in verse 8 by ' strength.'

Note 2. The expression used in verses 7 and 8 should be compared especially with VII, 40, 3. sa^ it ugrak astu maruta^ sak ^ushmi' yam martyam przshada.yva/z avatha, uta im agnik sarasvati ^unanti na tasya xaykh paryeta asti.

MANDALA I, HYMN 27. 1 9

Note 3. VLyva^arsham, a frequent epithet of Agni, here refers to the mortal hero protected by Agni; comp. I, 64, 14 (vol. xxxii, p. 108) ; X, 93, 10 (vuva>£arsham .yrava^).

Verso 10.

Note 1. I think that Ludwig is right in taking Gara- bodha for a proper name.

Note 2. Vi.fe-vi.re may possibly depend on ysgniy&ya, so that we should have to translate : ' Administer this task : a beautiful song of praise to Rudra who is worshipful for every house.'

Note 3. Rudra is here a designation of Agni, as the next verses show. Comp. Pischel-Geldner, I, 56.

Verse 13.

Note 1. The word cLrina, 'old/ occurring only here, is doubtful. In III, i, 6 ; IV, ^ 3 ; X,39, 4, sana or sanaya stands in contrast with yuvan. Shall we conjecture namaA ci sanebhya^ ?

Note 2. The last Pada of this verse, ma ^yayasa^ sAm- sam a vrikshi deva^ (' May I not, O gods, neglect the praise of the greatest/ Muir, V, 12), offers some difficulty. It may be doubted whether a vrzkshi belongs to k-wrig or to a-vra^.

Let us see what would be the meaning of the passage, if we were to decide for k-vrig. VIII, 101, 16 the cow speaks : devim devebhya^ pari eyiishim gam a ma avrzkta martya^ dabhra^eta^, ' Me the goddess, the cow, who has come hither from the gods, the weak-minded mortal has appropriated/ 6atapatha Brahma^a XIV, 9, 4, 3. ya eva/« vidvan adhopahasaw ^araty a. sa strln&m sukrttam vrmkte *tha ya idam avidvan adhopahasa/^ £araty asya striya// sukritam vrmgzte, ' He who knowing this, &c, appro- priates the good works of the women. But the women appropriate the good works of him who without knowing this,' &c. In Rig-veda X, 159, 5 also we probably have a form of a-vrig. There we find the triumphant utterance

C 2

20 VEDIC HYMNS.

But the women appropriate the good works of him who without knowing this,' &c. In Rig-veda X, 159, 5 also we probably have a form of a-vrig. There we find the triumphant utterance

C 2

20 VEDIC HYMNS.

of a wife who has gained superiority over her fellow-wives : a awzksham anyasam var^a^, ' I have won for myself the splendour of the other wives/ We may conclude from these passages that our Pada, if a wzkshi is derived from a\-vrig, would mean : ' May I not draw on myself the curse of my better.'

On the other hand we have a great number of passages — they have been collected by Ludwig, IV, 249 seq. — in which the verb a.-vrask appears. Referring the reader for fuller information to Ludwig, I content myself here with selecting one or two of these passages. Taitt. Sa^h. II, 4, 11, 4. devatabhyo va esha a v risky aXz yo yakshya ity uktva na vacate. In translating this we should remember that vrask means ' to cut down ; ' a-vra.sk, therefore, must be 'to cut down so that the object reaches a certain desti- nation/ I translate therefore : ' He who says, " I shall sacrifice," and does not sacrifice, is cut down for the deities,' — i. e. he is dedicated or forfeited to the deities and is thus destroyed (comp. a different explanation of a\-vra.sk by Delbriick, Altindische Syntax, 143). In other passages not the dative but the locative is used for indicating the being to whom somebody is forfeited ; see Atharva-veda XII, 4,6. 1 »• 26; XV, 1 a, 6. 10.

A Rig-vedic passage containing a\-vras& (with the dative) is X, 87, 18. a vriskya.nta.rn aditaye dureva^, 'May the evil-doers be forfeited to Aditi.'

Several times we find the first person aor. med. in the same form as in our passage, a vrzkshi ; see, for instance, the Nivid formula to the Visve deva/i, 5ankhayana vSrautasutra VIII, 21. In this Nivid, the text of which as given by Hillebrandt is not quite identical with that of Ludwig, we read according to Hillebrandt's edition : m& vo deva avLsasa ma vLrasayur a vrz'kshi. This ma ... a wz'kshi looks quite similar to our passage. The same may be said of Taittiriya Sa^zhita I, 6, 6, 1. yat te tapas tasmai te mavrz*kshi. Considering such passages it is difficult not to believe that it is the verb & vrajv£ which we have before us in our verse. It must be admitted indeed that the accusative

MAiVDALA I, HYMN 2j. 21

The same may be said of Taittiriya Sa^zhita I, 6, 6, 1. yat te tapas tasmai te mavrz*kshi. Considering such passages it is difficult not to believe that it is the verb & vrajv£ which we have before us in our verse. It must be admitted indeed that the accusative

MAiVDALA I, HYMN 2j. 21

samsam does not agree with the construction of the later Vedic passages. Can the accusative stand in the ancient language of the Rig-veda in the same connection in which we have found the dative and the locative? So that (i-vrask (in the middle or passive) with the accusative would mean : to be cut down in the direction towards another being, i. e. being forfeited to that being ? In that case the translation of our passage would be : ' May I not, O gods, fall as a victim to the praise (or rather, to the curse) of my better/ If this explanation of the accusative is thought too bold, we should propose to correct the text so as to get a dative or, which would suit the metre better, a loca- tive : mci gy&ydLSdik sa.msa.ya (or samse) a vWkshi deva^.

2 2 VEDIC HYMNS.

MAA^ALA I, HYMN 31. ASH7AKA I, ADHYAYA 2a VARGA 32-35.

i. Thou, O Agni, (who art) the first Angiras 7?zshi, hast become as god the kind friend of the gods. After thy law the sages, active in their wisdom1, were born, the Maruts with brilliant spears.

2. Thou, O Agni, the first, highest Angiras, a sage, administerest the law of the gods, mighty for the whole world, wise, the son of the two mothers 1f reposing everywhere for (the use of) the living2.

3. Thou, O Agni, as the first, shalt become1 manifest to Matarisvan, through thy high wisdom, to Vivasvat. The two worlds trembled at (thy) elec- tion as Hotrz. Thou hast sustained the burthen ; thou, O Vasu, hast sacrificed to the great (gods) 2.

4. Thou, O Agni, hast caused the sky to roar1 for Manu, for the well-doing Pururavas, being thyself a greater well-doer. When thou art loosened by power (?)2 from thy parents, they led thee hither before and afterwards again.

5. Thou, O Agni, the bull, the augmenter of pros- perity, art to be praised by the sacrificer who raises the spoon, who knows all about the offering1 and (the sacrifice performed with) the word Vasha/. Thou (god) of unique vigour art the first to invite2 the clans.

6. Thou, O Agni, leadest forward the man who follows crooked ways1, in thy company at the sacri- fice2, O god dwelling among all tribes, who in the strife of heroes, in the decisive moment for the

MAiVDALA I, HYMN 31. 23

obtainment of the prize 3, even with few companions killest many foes in the battle4.

7. Thou, O Agni, keepest that mortal1 in the highest immortality, in glory day by day, (thou) who being thirsty thyself2 givest happiness to both races (gods and men), and joy to the rich.

8. Thou, O Agni, praised by us, help the glorious singer to gain prizes. May we accomplish our work with the help of the young active (Agni). O Heaven and Earth ! Bless us together with the gods.

9. Thou, O Agni, in the lap of thy parents, a god among gods, O blameless one, always watchful, be the body's creator and guardian to the singer. Thou, O beautiful one, pourest forth all wealth.

10. Thou, O Agni, art our guardian, thou art our father. Thou art the giver of strength ; we are thy kinsmen. H undredfold, thousandfold treasures come together in thee, who art rich in heroes, the guardian of the law, O undeceivable one.

11. Thee, O Agni, the gods have made for the living as the first living1, the clan-lord of the Nahusha2. They have made (the goddess) I /a the teacher of men (manusha), when a son of my father is born3.

12. Thou, O Agni, protect with thy guardians, O god, our liberal givers and ourselves, O venerable one ! Thou art the protector of kith and kin1 and of the cows, unremittingly watching over thy law.

131. Thou, O Agni, art kindled four-eyed, as the closest guardian for the sacrificer who is without (even) a quiver2. Thou acceptest in thy mind the hymn even of the poor3 who has made offerings4, that he may prosper without danger.

14. Thou, O Agni, gainest1 for the widely-re-

24 VEDIC HYMNS.

nowned worshipper that property which is desirable and excellent. Thou art called the guardian and father even of the weak2 ; thou instructest the simple, thou, the greatest sage, the quarters of the world3.

15. Thou, O Agni, protectest on every side like well-stitched armour the man who gives sacrificial fees. He who puts sweet food (before the priests), who makes them comfortable in his dwelling, who kills living (victims), he (will reside) high in heaven 1.

16. Forgive, O Agni, this our fault (P)1, (look graciously at) this way which we have wandered from afar. Thou art the companion, the guardian, the father of those who offer Soma ; thou art the quick one2 who makes the mortals i?zshis3.

17. As thou didst for Manus, O Agni, for Angiras, O Angiras, for Yayati on thy (priestly) seat, as for the ancients, O brilliant one, come hither, conduct hither the host of the gods, seat them on the sacrificial grass, and sacrifice to the beloved (host).

18. Be magnified, O Agni, through this spell which we have made for thee with our skill or with our knowledge. And lead us forward to better things. Let us be united with thy favour, which bestows strength.

NOTES.

The Rtshi of the hymn is Hiraz/yastupa Angirasa. To him tradition ascribes the authorship of the collection I, 31- 35, probably because in X, 149, 5 the poet invokes Savitrz, 'as Hira/zyastupa the Angirasa has called thee, O SavitrzV Vedic theologians of course tried to find out where this invocation of Hira;zyastupa to Savitrz was preserved, and the hymn, I, 35, seemed to agree best with the conditions

M AND ALA I, HYMN 3 I. 25

of the case (comp. Zeitschrift der D. Morg. Ges. XLII, 230). By this and many similar cases it is made probable that at the time when the Anukrama^i was composed, all real knowledge as to authors to whom the collections of the first Ma^ala belong, was lost.

The metre is £agati ; only the verses 8, 16, 18 are Trish/ubh. Verse 1 =VS. 34, 12. Verse 8 = MS. IV, n, 1. Verse \% =. VS. 34, 13. With verse 16 comp. AV. Ill,

Verse 1.

Note 1. VidmanSpasa^ seems to be nom. plur., not gen. sing. Comp. I, 111, 1. takshan ratham . . . vidmanapasa//, ' they (the i^zbhus), active in their wisdom, have wrought the chariot/

Verse 2.

Note 1. As to dvim&ta sayu/i, comp. Ill, 55, 6 (.yayu^ parastat adha mi dvimata) ; Pischel, Vedische Studien, II, 50. — On Agni's two mothers and his double birth see Bergaigne, Religion V^dique, II, 52.

Note 2. By * living' I have translated ayii. See on this word, Bergaigne, Rel. Ved., I, 59 seq.

Verse 3.

Note 1. Probably Bergaigne (Rel. Ved. I, 55, note 2) is right in conjecturing bhava^ for bhava. In this case we should have to translate : ' Thou as the first hast become manifest to MitarLsvan.'

Note 2. I believe that to mshik we have to supply devan ; see II, 37, 6 ; III, 7, 9 ; VI, 16, 2 ; 48, 4, &c. c Can it not be an adverb ? See vol. xxxii, p. 307 ; Lanman, p. 501,' M. M.

Verse 4.

Note 1. Comp. V, 58, 6. let Dyu (sky) roar down, the bull of the dawn. V, 59, 8. may Dyaus Aditi (the un- bounded) roar for our feast.

26 VEDIC HYMNS.

Note 2. The translation of jvatra is purely conjectural. It rests on the supposition that the word is related to .nfouve, .ravas, &c. (thus Grassmann). Boehtlingk-Roth connect it with svad, which is phonetically impossible ; they give the meaning ' schmackhaft,' and paraphrase our passage : das mit einer Lockspeise (z. B. mit einem Spahn) von den Reibholzern abgenommene Feuer kann man hin und her tragen. Ludwig : mit Geprassel. I do not see how this translation would fit for a number of the passages in which the word occurs.

Verse 5.

Note 1. With the third Pada compare VI, i, 9. yak cihutim pari veda namobhi^.

Note 2. Avivasasi cannot belong to the relative clause. The accent must be changed accordingly.

Verse 6,

Note 1. It is very curious to find here Agni as the pro- tector of the vr^inavartani, the man who follows crooked ways. Ludwig tries to explain the passage by under- standing the vidatha, in which Agni is here said to protect the sinner, as an asylum, but we have no reason to believe that the word could have this meaning. See the next note.

Ludwig tries to explain the passage by under- standing the vidatha, in which Agni is here said to protect the sinner, as an asylum, but we have no reason to believe that the word could have this meaning. See the next note.

Note 2. On the derivation and meaning of vidatha various opinions have been pronounced in the last years, which have been collected by Prof. Max Muller in his note on V, 59, % (vol. xxxii, p. 349 seq. ; see also Bartholomae, Studien zur indogermanischen Sprachgeschichte, I, 41). Without trying to discuss here all different theories, I im- mediately proceed to state my own opinion, though I am far from claiming certainty for it. It will, however, I believe, solve the difficulties tolerably well. I propose to derive vidatha from vi-dha ; the dh was changed into d by the same 'Hauchdissimilationsgesetz' (Brugmann, Grundriss der vergleichenden Grammatik, vol. i, p. 355 seq.), accord- ing to which Arian #bhaudhati was changed into Sanskrit

MAiVDALA I, HYMN 31. 2 J

I propose to derive vidatha from vi-dha ; the dh was changed into d by the same 'Hauchdissimilationsgesetz' (Brugmann, Grundriss der vergleichenden Grammatik, vol. i, p. 355 seq.), accord- ing to which Arian #bhaudhati was changed into Sanskrit

MAiVDALA I, HYMN 31. 2 J

bodhati. No one will doubt that the operation of this 'Hauchdissimilationsgesetz' could be annihilated by oppo- site forces, but it must be admitted that the forms with ' Hauchdissimilation ' could also remain intact. The verb vi-dha means ' to distribute, to arrange, to ordain ; ' thus the original meaning of vidatha must be, like the meaning of vidhana, ' distribution, disposition, ordinance.' In V, 3, 6 we read vidatheshu ahnam : this phrase receives its explana- tion by VII, 66, 11. vi ye dadhti^ .saradam ma'sam at aha^ ; ahoratram vidadhat, X, 190, % ; masam vidhanam, X, 138, 6 ; rztun . . . vi dadhau, I, 95, 3. We may call attention also to VI, 51, 3. veda yah trim vidathani esham devanam ^■anrna, c he who knows their threefold division, the birth of the gods;' VI, 8, 1. pra mi vofam vidatha ^atavedasa^, ' 1 will proclaim the ordinances of Gatavedas.' Within the sphere of the Vedic poets' thoughts, the most prominent example of something most artificially 'vi'hita' was the sacrifice (comp. vi ye dadhu/* . . . ya^Tzam, VII, 66, 11 ; samsati uktham vacate vi u dha/£, IV, 6, 11 ; [the moon] bhagam devebhya^ vf dadhati a-yan, X, 85, 19; and the following very significant passage: ya^asya tva vidatha prikk/iam atra kati hotara^ rztusaA ya^*anti, Va£\ Samh. XXIII, 57). Thus ya^a and vidatha, ' sacrifice' and 1 ordinance,' became nearly synonymous (comp. Ill, 3, 3, &c). It would be superfluous to quote the whole number of passages which show this, but I believe that an attentive reader will discern at least in some of them the traces of the original meaning of vidatha; see, for instance, II, 1, 4 ; III, 28, 4. — Finally vidatha seems to mean ' the act of disposing of any business ' or the like ; this meaning appears, I believe, in passages like the well-known phrase, brzhat vadema vidathe suvira^ (comp. suvirasaA vidatham a vadema) : ' may we with valiant men mightily raise our voice at the determining (of ordinances, &c.).' Thus the words vidatha and sabha approach each other in their meaning ; a person influential in council is called both vidathya and sabheya (see Boehtlingk-Roth, s. v. vidathya). Note 3. The exact meaning of paritakmya is not quite

28 VEDIC HYMNS.

free from doubt. Comp. Bartholomae, Bezzenberger's Beitrage, XV, 203, note 1.

Note 4. Prof. Max Muller translates this verse : ' Thou savest the man who has gone the wrong way in the thick of the battle, thou who art quick at the sacrifice ; thou who in the strife of heroes, when the prize (or the booty) is sur- rounded (beset on all sides), killest,' &c.

Verse 7. Note 1. The phrase begins as if a relative clause were to follow attached to the words ' that mortal/ But, instead of this, afterwards a relative clause follows referring to ' thou,

0 Agni.'

Note 2. Roth (Ueber gewisse Kiirzungen des Wortendes, p. 4) and Bartholomae (Kuhn's Zeitschrift, XXIX, 559) think that a dative (like tatr/sha^aya) is required ; Agni gives comfort to both thirsty races, gods and men. Roth takes tatrzsha7za[^] for an abbreviation of tatrzshaTzaya ; Bartholomae conjectures tatrzshaya. It would be more easy to change the form into a dative with the ending -a ( = -ai); comp. Kluge, Kuhn's Zeitschrift, XXV, 309; Pischel-Geldner, I, 61 ; Aufrecht, Festgruss an Bohtlingk,

1 ; J. Schmidt, Pluralbildungen, 234. But why not leave the nominative? Agni, being thirsty himself, quenches the thirst of other beings. Comp. J. Schmidt, Pluralbil- dungen, 309.

Verse 11.

Note 1. Ayum clyave. See verse 2, note 2.

Note 2. The names Nahus, Nahusha have much the same value as Manus, Manusha. But it seems that not all the Aryan tribes, but only a certain part of them, were con- sidered as descendants of Nahus. Comp. Bergaigne, Rel. Vedique, II, 324.

Note 3. The last words are very obscure. Mamaka occurs only in one other passage, belonging to the same collection of hymns, I, 34, 6 : there the A^vins are invoked to bestow blessings on 'my son' (mamakaya sunave). ' When a son of my father is born ' may mean ' When I am

M AND ALA I, HYMN 3 1. 29

born/ or ' When a new issue is born within our tribe : ' then — thus we may possibly supply — the goddess I/a, the teacher of mankind, will be the new-born child's teacher also. Another possible explanation would be to take Mamaka as a proper name. Or Prof. Max Miiller may be right, who writes : 'Could not pitM yat putra/z mamakasya ga.ya.te refer to Agni, who, in III, 29, 3, was called Uayah putra^. Her father and husband (Manu) is also the father of mankind, therefore of the poet who says : Whenever the son of my father is born, they made I/a (his mother) the teacher of man.'

Verse 12.

Note 1. Trata tokasya tanaye seems to be nothing else but trata tokasya tanayasya, which would have had one syllable too much.

Verse 13.

Note 1. Comp. on this verse, Pischel, I, 216 seq.

Note 2. Agni is to protect the man who has no quiver, and cannot, therefore, protect himself. The four eyes of the divine guardian seem to signify that he can look in all directions, and perhaps also that he has the power of seeing invisible bad demons. The watchdogs of Yama also are four-eyed, X, 14, 10. 11 ; comp. H. O., Religion des Veda, 474, note 4. Comp. nishangin, Rig-veda III, 30, 15 ; V, 57, 2 ; X, 103, 3.

The watchdogs of Yama also are four-eyed, X, 14, 10. 11 ; comp. H. O., Religion des Veda, 474, note 4. Comp. nishangin, Rig-veda III, 30, 15 ; V, 57, 2 ; X, 103, 3.

Note 3. On kin, comp. Pischel loc. cit.

Note 4. Ratahavya^ means either a man who has made offerings, or a god to whom offerings are made. That it stands here in the first sense is shown with great proba- bility by VIII, 103, 13, where the kmk ratahavya^ svadhvara^ is described, the man who, though poor, makes offerings and is a good sacrificer. But if we are right in our translation of ratahavya^, the verb vanoshi cannot belong to the relative clause; I propose to read vanoshi without accent. The way in which Pischel tries to explain the accent of vanoshi, by taking the words kire^ k\t man- tram manasa as a parenthesis, is too artificial.

30 VEDIC HYMNS.

Verse 14.

Note 1. I think that we should here, as in verse 13, read vanoshi without accent.

Note 2. This must be at least the approximate meaning of adhra. ' For ddhrasya one expects radhrasya,' M. M.

Note 3. I think that the quarters of the world have nothing to do here, but that instead of pra disak we should read (with Ludwig) pradfoa/j. A similar mistake regarding the word pradlr occurs several times in the text of the Rig- veda. I propose to translate the corrected text : ' Thou instructest the simple, well knowing the (divine) command- ments/ Comp. vayunani vidvan, dutyani vidvan, &c.

Verse 15.

Note 1. * Der ist des himels ebenbild ' (Ludwig). But this word upama is, as far as we can see, not very ancient. I take upama, with Boehtlingk-Roth, as an adverbial instru- mental like dakshka, madhya, &c. Prof. Max Muller translates ' close or near to heaven.'

Verse 16.

Note 1. Saram designates in the Atharva-veda VI, 43, 3 a fault or defect, the exact nature of which cannot be deter- mined. Boehtlingk-Roth propose Widerspanstigkeit, Hart- nackigkeit ; Max Muller, Abweg, Fehltritt.

Note 2. On bhrzmi, comp. M. M.'s note on II, 34, 1.

Note 3. Comp. Ill, 43, 5. kuvit m& rhhim papiva^sam sutasya (supply karase), ' Wilt thou make me a Rtshi after I have drunk Soma ? '

MANDALA I, HYMN 36. 3 1

MAJVZ?ALA I, HYMN 36.

ASH7AKA I, ADHYAYA 3, VARGA 8-11.

i. We implore1 with well-spoken words the vigo- rous2 Agni who belongs to many people3, to the clans that worship the gods4, whom other people (also) magnify.

2. Men have placed Agni (on the altar) as the augmenter of strength. May we worship thee, rich in sacrificial food. Thus be thou here to-day gracious to us, a helper in our striving for gain, O good one !

3. We choose thee, the all-possessor, as our mes- senger and as our HotW. The flames of thee, who art great, spread around; thy rays touch the heaven.

4. The gods, Varu^a, Mitra, Aryaman, kindle thee, the ancient messenger. The mortal, O Agni, who worships thee, gains through thee every prize.

3. We choose thee, the all-possessor, as our mes- senger and as our HotW. The flames of thee, who art great, spread around; thy rays touch the heaven.

4. The gods, Varu^a, Mitra, Aryaman, kindle thee, the ancient messenger. The mortal, O Agni, who worships thee, gains through thee every prize.

5. Thou art the cheerful Hotrz and householder, O Agni, the messenger of the clans. In thee all the firm laws are comprised which the gods have made1.

6. In thee, the blessed one, O Agni, youngest god, all sacrificial food is offered. Sacrifice then thou who art gracious to us to-day and afterwards1, to the gods that we may be rich in valiant men.

7. Him, the king, verily the adorers approach reverentially. With oblations men kindle Agni, having overcome all failures.

8. Destroying the foe1, they (victoriously) got through Heaven and Earth and the waters; they

VEDIC HYMNS.

have made wide room for their dwelling. May the manly (Agni)2, after he has received the oblations, become brilliant at the side of Ka/zva ; may he neigh as a horse in battles.

9. Take thy seat; thou art great. Shine forth, thou who most excellently repairest to the gods. O Agni, holy god, emit thy red, beautiful smoke, O glorious one !

10. Thou whom the gods have placed here for Manu as the best performer of the sacrifice, O carrier of oblations, whom Ka/zva and Medhyatithi, whom VWshan and Upastuta1 (have worshipped,) the winner of prizes.

11. That Agni's nourishment has shone brightly whom Medhyatithi and Ka#va have kindled on behalf of JZite1. Him do these hymns, him do we extol.

12. Fill (us with) wealth, thou self-dependent one, for thou, O Agni, hast companionship with the gods. Thou art lord over glorious booty. Have mercy upon us ; thou art great.

13. Stand up straight for blessing us, like the god Savitrz, straight a winner of booty, when we with our worshippers and with ointments1 call thee2 in emulation (with other people).

14. Standing straight, protect us by thy splendour from evil; burn down every ghoul1. Let us stand straight that we may walk and live. Find out our worship2 among the gods,

15. Save us, O Agni, from the sorcerer, save us from mischief, from the niggard. Save us from him

MANDALA I, HYMN 36. 33

who does us harm or tries to kill us, O youngest god with bright splendour !

16. As with a club1 smite the niggards in all directions, and him who deceives us, O god with fiery jaws. The mortal who makes (his weapons) very sharp by night, may that impostor not rule over us.

17. Agni has won abundance in heroes, Agni prosperity (for Ka^va). Agni and the two Mitras (i.e. Mitra and Vanma) have blessed Medhyatithi, Agni (has blessed) Upastuta in the acquirement (of wealth) \

18. Through Agni we call hither from afar Tur- va^a, Yadu, and Ugradeva. May Agni, our strength against the Dasyu, conduct Navavastva, Brzhad- ratha, and Turviti1.

Agni and the two Mitras (i.e. Mitra and Vanma) have blessed Medhyatithi, Agni (has blessed) Upastuta in the acquirement (of wealth) \

18. Through Agni we call hither from afar Tur- va^a, Yadu, and Ugradeva. May Agni, our strength against the Dasyu, conduct Navavastva, Brzhad- ratha, and Turviti1.

19. Manu has established thee, O Agni, as a light for all people. Thou hast shone forth with Ka/zva, born from 7?zta, grown strong, thou whom the human races worship.

20. Agni's flames are impetuous and violent ; they are terrible and not to be withstood. Always burn down the sorcerers, and the allies of the Yatus, every ghoul1.

NOTES.

The authorship of this hymn, and of the whole collection to which it belongs (I, 36-43), is ascribed to Ka/^va Ghaura. Numerous passages show indeed that it was the family of the Ka?zvas, or rather, to speak more accurately, a branch of that family, among which this group of hymns has been composed. But it is as great a mistake in this as in [463 D

34 VEDIC HYMNS.

a number of similar cases to accept the founder of one of the great Brahmanical families as an author of Vedic poems. Comp. Zeitschrift der Deutschen Morg. Gesell- schaft, XLII, 215 seq.

The metre is alternately Brzhati and Satobrzhati, so that the hymn consists of strophes (Pragatha) of two verses. Verse i = SV. I, 59. Verse 9 = VS. XI, 37 ; TS. IV, 1, 3, 3 (V, 1, 4, 5) ; TAr. IV, 5, 2 (V, 4, 6) ; MS. II, 7, 3 ; IV, 9, 3- Verse i3 = SV. I, 57 ; VS. XI, 42 ; TS. IV, 1, 4, 2 (V, 1, 5, 3) ; MS. II, 7, 4. Verses 13, i4=TB. Ill, 6, 1, 2 ; TAr. IV, 20, 1 ; MS. IV, 13, 1. Verse i9 = SV. I, 54.

Verse 1.

Note 1. Literally, we entreat for you. Comp. on this use of the pronoun vak, Delbruck, Altindische Syntax, 206. See also Neisser, Bezzenberger's Beitrage, XX, 64.

Note 2. The meaning of yahva cannot be determined with full certainty.

Note 3. There is no sufficient reason to change with Ludwig (IV, 254) puruTzam to Puru/zam, and thus to convert the metrically correct Pada into an irregular one. — Comp. Bollensen, Zeitschrift der Deutschen Morgenl. Geseilschaft, XXII, 593.

Note 4. On devayatinam, comp. Lanman, p. 399.

Verse 5.

Note 1. 'On thee all the eternal works are united, i.e. depend, which the gods have wrought ; such as sun, stars, lightning/ M.M.

Verse 6.

Note 1. With the third Pada compare the third Pada of verse 2. It is a galita.

Verse 8.

Note 1. The word ' the foe ' (vrz'tra) alludes to the name of the demon conquered by Indra ; see H. O., Religion des Veda, 135, note 2.

MANDALA I, HYMN 36. 35

Note 2. The metre would become more correct by reading vrishabhak instead of vr/shd. Or W/sham, ' with VWshan'? Comp. verse 10.

Verse 10.

Note 1. Medhyatithi or Medhatithi is very frequently mentioned in connection with Ka/zva.

O., Religion des Veda, 135, note 2.

MANDALA I, HYMN 36. 35

Note 2. The metre would become more correct by reading vrishabhak instead of vr/shd. Or W/sham, ' with VWshan'? Comp. verse 10.

Verse 10.

Note 1. Medhyatithi or Medhatithi is very frequently mentioned in connection with Ka/zva.

VWshan is taken as a proper name by Boehtlingk-Roth and by Grassmann (not by Ludwig) in VI, 16, 15. Possibly they are right, but in no case can Vrzshan of the sixth book, named by the side of Dadhya&£ and Atharvan, be identified with any probability with the Vrzshan mentioned in our passage, who evidently belongs to the ancestors of the Ka/zvas.

Upastuta is mentioned again together with Ka/zva and Medhyatithi in verse 17 of our hymn, together with Ka^va in VIII, 5, 25. Comp. I, 112, 15 ; VIII, 103, 8 ; X, 115, 8. 9 ; Bergaigne, Rel. Ved., II, 448.

Verse 11.

Note 1. Comp. I, 139, 2. yat ha tyat mitr&varu?zav ritiLt adhi adadathe anrztam svena manyuna; X, 73, 5. man- damana^ rz'tat adhi.

Verse 13.

Note 1. Angibhlk can possibly mean 'who have salved themselves/ There is no reason to think of the anointing of the yupa (sacrificial post), to which Saya/za refers the word.

Note 2. On vi-hvi, comp. Pischel-Geldner, 1, 144. There must be a technical reason, unknown to me, for the con- nection in which this verb repeatedly occurs, as is the case in our passage, with the noun vaghat : comp. Ill, 8, 10 (see below); VIII, 5, 16. purutra £it hf vam nard vihvayante manishfea^ vaghadbhi^ ajvinS, a gatam.

Verse 14.

Note 1. The exact meaning of atrin is unknown. Note 2. Geldner's conjectures on duvas seem rather bold

D 2

36 VEDIC HYMNS.

to me (Kuhn's Zeitschrift, XXVII, 233). Comp. vol. xxxii, pp. 203-206 (I, 165, 14).

Verse 16. Note 1. On ghaneva, see Lanman, Noun-Inflection, 334.

Verse 17.

Note 1. On Medhyatithi and Upastuta, see the note on verse 10. Aufrecht (Kuhn's Zeitschrift, XXVI, 612) believes that in mitrota an abbreviation of the name Mitratithi (X, 33, 7) is contained ; he translates : * Agni has promoted Mitratithi, Medhyatithi, and Upastuta in the acquirement of wealth.' This is very ingenious, but I do not think that the reason which Aufrecht gives is sufficient : it cannot be understood, he says, why Mitra (or Mitra and Varu^a) should be mentioned in a hymn exclusively addressed to Agni. But similar cases are quite frequent. — Prof. Max Miiller writes : ' Could mitra stand for mitram ? Agni has protected his friends and also Medhyatithi.' Comp. also Lanman, p. 342.

Verse 18.

Note 1. On Turva^a and Yadu, comp. Muir, V, 286 ; Bergaigne, II, 354 seq. ; Zeitschr. der D. Morg. Ges. XLII, 220. There is not the slightest reason for Ludwig's state- ment (IV, 254) that this hymn is a ' gebet um sig fiir den auf einem kriegszuge befindlichen Turva9akonig.'

Ugradeva is not mentioned again. On Navavastva and Brzhadratha, comp. X, 49, 6 ; VI, 20, 11 ; on Turviti, the materials collected by Bergaigne, Rel. Ved., II, 358 seq.

On Navavastva and Brzhadratha, comp. X, 49, 6 ; VI, 20, 11 ; on Turviti, the materials collected by Bergaigne, Rel. Ved., II, 358 seq.

Verse 20. Note 1. See verse 14, note 1.

MAiVDALA T, HYMN 44. 37

MAtV/^ALA I, HYMN 44. ASHTAKA I, ADHYAYA 3, VARGA 28-30.

i. Agni, at the rising of the dawn1 bring splendid wealth, immortal Gatavedas, to the worshipper, (and bring hither) to-day the gods awakening with the dawn.

2. For thou art the accepted messenger, the bearer of sacrificial food, O Agni, the charioteer of worship. United with the two A^vins and with the Dawn bestow on us abundance of valiant heroes, and high glory.

3. We choose to-day as our messenger Agni, the Vasu, the beloved of many, whose banner is smoke, whose ... 2 is light, at the dawning of the day, the beautifier of sacrifices2.

4. I magnify at the dawning of the day Agni Gatavedas, the best, the youngest guest, the best receiver of offerings, welcome to pious people, that he may go to the gods1.

5. I shall praise thee, O food on which everything lives, immortal one1, Agni, the immortal protector, O holy god, the best sacrificer, O bearer of sacrificial food.

6. Be kind-spoken to him who praises thee, O youngest god, honey-tongued, the best receiver of offerings. Lengthening Praska^vas life, that he may reach old age, do homage1 to the host of the gods.

7. The clans kindle thee, the all-possessing Hotrz:

38 VEDIC HYMNS.

therefore conduct hither speedily, much-invoked Agni, the provident gods —

8. Savitrz, the Dawn, the two Arvins, Bhaga, Agni1, at the dawning (of the day), (at the end) of night2. The Ka/zvas, having pressed Soma, inflame thee, the bearer of sacrificial food, O best performer of worship.

9. As thou, O Agni, art the lord of worship, the messenger of the clans, conduct hither to-day the gods awakening with the dawn, of sun-like aspect, that they may drink Soma.

10. Agni, rich in splendour! thou hast shone after the former dawns, visible to all. Thou art the guardian in the hamlets, the Purohita ; thou be- longest to men at the sacrifices l.

1 1 . O Agni, let us put thee down (on the altar) as Manus did, O god, to be the performer of the sacri- fice, the Hotrz, the wise priest, the quick immortal messenger.

12. When thou, the Purohita of the gods, who art great like Mitra, goest on thy errand as messenger in their midst, then the flames of Agni shine like the roaring waves of the Sindhu *.

13. Agni with thy attentive ears, hear me, together with the gods driven (on their chariots) * who accom- pany thee. May Mitra and Aryaman sit down on the sacrificial grass, they who come to the ceremony early in the morning.

14. May the Maruts, they who give rain, the fire- tongued increasers of i?zta, hear my praise. May Varu/za, whose laws are firm, drink the Soma, united with the two Asvins and with the Dawn !

MAJVDALA I, HYMN 44. 39

NOTES.

14. May the Maruts, they who give rain, the fire- tongued increasers of i?zta, hear my praise. May Varu/za, whose laws are firm, drink the Soma, united with the two Asvins and with the Dawn !

MAJVDALA I, HYMN 44. 39

NOTES.

The hymn is ascribed to Praska;zva' Kct/zva, who is the reputed author of the whole group of the hymns, I, 44-50. It is certain that these hymns really belong to a branch of the great Ka^va family, for which the name Praska^va is characteristic. Comp. my Prolegomena, p. 260.

The metre is Barhata Pragatha. Verse 1 = SV. I, 40. Verses 1-2 = SV. II, 1 130-1 131. Verse 11 = TB. II, 7, 12, 6. Verse 13 =SV. I, 50 ; VS. 33, 15 ; TB. II, 7, 12,5.

This Agni-hymn contains a number of allusions which show that it was destined for the morning service. The same may be said of the next hymn, 1, 45, and of the whole collection of Praska^va hymns, which are addressed ex- clusively to the deva^ prataryava/za^, viz. Agni in his special character as a matutinal deity, the two A^vins, the Dawn, the rising Sun. From the mention of the Soma tiroahnya 45, 10 ; 47, 1, and from other circumstances, Ber- gaigne has very ingeniously drawn the conclusion that in the Praska^va collection an ancient A^vina^astra is preserved ; see Recherches sur l'histoire de la Liturgie V^dique, 45.

Verse 1.

Note 1. I believe that the text, I may perhaps not say requires, but very strongly invites, a slight correction. The tradition gives agne vivasvat ushasa^ y£itram radha^ amartya. To connect vivasvat with radha^: and to make the genitive ushasa^ depend on radha/^ would give an expression which is not, strictly speaking, impossible but in every case very unusual. Nothing, on the other hand, is more frequent than combinations of the locative of a noun derived from vi-vas with the genitive ushasa^, ' at the rising of the dawn' (ushasa^ vyush/au, vyush/ishu, vyushi ; comp. the phrase vasto usra^ treated of by Kaegi, Festgruss an Bohtlingk, 48 ; vasto^ usra^, Bartholomae, Bezzenberger's Beitrage, XV, 185). I think that such

4-0 VEDIC HYMNS.

a phrase should be restored in our verse, and propose to read agne vivasvan ushasa^, &c. The word vivasvan occurs in VIII, 102, 22. agnfm fdhe vivasvabhi^. The expression used here would thus be similar to that of III, 15, 2. tvam na^ asya^ ushasa^ vyush/au . . . bodhi gopa^ ; comp. IV, 1, 5, &c.

Verse 3.

The word vivasvan occurs in VIII, 102, 22. agnfm fdhe vivasvabhi^. The expression used here would thus be similar to that of III, 15, 2. tvam na^ asya^ ushasa^ vyush/au . . . bodhi gopa^ ; comp. IV, 1, 5, &c.

Verse 3.

Note 1. The meaning of bha^-r^ika is quite uncertain. The accent would well agree with the explanation of the word as a possessive compound ; dhumaketum bha^-rz^ikam would then be exactly parallel : whose banner is smoke, whose rigika. is light. We have then go-rz^*ika as an epithet of Soma, 'he whose rig-ika. the cows are/ i.e. ' whose rig\kdi is milk/ and avi^-r^-ika as an epithet of Dadhikravan (' he whose rig-ika is visible '). All this taken together is clearly insufficient for giving a result, and there is scarcely a better prospect for etymological guesses. Bergaigne's (Rel. Ved., I, 206) translation of rigik.3. by ' fleche ' would do for bha^-r^ika, but it is not very tempting in the cases of go-ngika and avi^-ngika. Roth (Zeitschrift der D. Morg. Ges. 48, 118) translates 'licht- glanzend.'

Note 2. Pischel's explanation of adhvara^ri (Vedische Studien, I, $3, ' Zum Opfer kommend ') does not seem con- vincing to me.

Verse 4.

Note 1. Ludwig's translation 'dasz er die gotter her- bringe ' is not exact. As to the real meaning of our passage, comp. VII, 9, 5. agne yahi dutyam . . . devan affia, ' Agni, go as a messenger ... to the gods/

Verse 5. Note 1. Boehtlingk-Roth propose to read amrztabho- ^"ana. I think the traditional text is right. Agni is called vi^vasya bhq^ana similarly, as it is said in I, 48, 10 (with regard to Ushas), vi^vasya hi pra/zanam ^ivanam tve. Amrz'ta may be vocative s. neuter or masculine. Comp. Lanman, 339.

M AND ALA I, HYMN 44. 4 1

Verse 6.

Note 1. Benfey (Quantitatsverschiedenheiten, IV, 2, 27) and Ludwig take namasya for a first person.

Verse 8.

Note 1. If the accusative agnfm is right, as it probably is, Agni would be invoked to conduct Agni to the sacrifice. This is quite a possible idea. Comp. the formula of the ' devatanam avahanam,' ' agnim agna avaha, somam avaha, agnim avaha/ i.e. 'Agni, conduct hither Agni, conduct hither Soma, conduct hither Agni/ See Hillebrandt, Das Altindische Neu- und Vollmondsopfer, p. 84.

Note 2. Lanman, 482, takes kshapa^ as an ace. plur. I think it is gen. sing., and the accent should be kshapa^. Comp. VIII, 19, 31 ; III, 49, 4, and the phrase akto^ vyush/au.

Verse 10.

Note 1. Prof. Max Muller translates : ' Thou art the guardian in the hamlets, the chief-priest; thou art the human chief-priest at the sacrifices/

Verse 12.

Note 1. With the third Pada comp. IX, 50, 1, where it is said that the mighty strength of Soma shows itself ' sindho^ urm6k iva svana^,' i. e. ' like the roar of the waves of the Sindhu.'

Verse 13.

Note 1. I cannot follow the translation of Dr. Neisser, Bezzenberger's Beitrage, XVIII, 316.

42 VEDIC HYMNS.

MAM0ALA I, HYMN 45. ASH7AKA I, ADHYAYA 3, VARGA 31-32.

e. ' like the roar of the waves of the Sindhu.'

Verse 13.

Note 1. I cannot follow the translation of Dr. Neisser, Bezzenberger's Beitrage, XVIII, 316.

42 VEDIC HYMNS.

MAM0ALA I, HYMN 45. ASH7AKA I, ADHYAYA 3, VARGA 31-32.

i. Sacrifice here, thou, O Agni, to the Vasus, the Rudras, and the Adityas, to the (divine) host that receives good sacrifices *, the Ghrzta-sprinkling offspring of Manu 2.

2. The wise gods, O Agni, are ready to listen to the worshippers : conduct them hither, the thirty-three, O lord of red horses, thou who lovest our praises.

3. As thou hast heard Priyamedha and Atri1, O (^cltavedas, as thou hast heard Virupa and Angiras, thus hear the invocation of Praska/zva, O lord of high laws.

4. The Mahikerus1, the Priyamedhas have invoked for their protection the lord of worship, Agni with his bright splendour.

5. O thou to whom GhWta oblations are poured out, good (Agni), hear these praises with which the sons of Ka^va invoke thee for their protection.

6. O Agni, whose glory is brightest, beloved of many, the people in the clans invoke thee, the radiant-haired, to convey the sacrificial food.

7. The priests have established thee, O Agni, in the striving for day1, as their Hotrz, the ministrant, the greatest acquirer of wealth, with attentive ears, the most widely extended2.

8. The wise who have pressed Soma have made thee speed hither to the feast (which is offered to the gods), bringing great light1 and sacrificial food, O Agni, on behalf of the mortal worshipper.

MANDALA I, HYMN 45. 43

9. O strength-made, good (Agni), make the gods who come in the morning, the divine host, sit down here to-day on our sacrificial grass, O Vasu, to drink the Soma.

10. Sacrifice, O Agni, with joint invocations, and bring hither the divine host. This is the Soma, O rain-giving gods. Drink (the Soma) which has been kept over night \

NOTES.

The hymn is ascribed to Praska/zva. It is evidently addressed to Agni in his matutinal character ; comp. the note on I, 44. The metre is Anush/ubh. Verse 1 = SV. I, 96. Verse 6 = VS. XV, 31 ; TS. IV, 4, 4, 3 ; MS. II,

*3, 7-

Verse 1.

Note 1. Comp. VIII, 5> 33- &kkka. svadhvaram ^anam.

Note 2. As to the gods being considered here as off- spring of Manu, comp. especially X, 53, 6. manu^ bhava ^•anaya daivyam ^anam, ' become Manu, procreate the divine hosts.' See also Bergaigne, Rel. Vedique, I, 69.

Verse 3.

Note 1. This passage is one of those which show that the Atris stood in especially friendly connection with the Ka^vas. Of the Priyamedhas the same may be said, or perhaps we may even go further and consider them as one branch of the Ka/zvas. For a fuller discussion of these questions I refer to my paper, ' Ueber die Liedverfasser des Rig-veda,' Zeitschr. der D. Morg. Gesellschaft, XLII, 213 seq.

Verse 4.

Note 1. Mahikerava^, which I have translated as a proper name, may be an adjective belonging to Priyamedha^. Possibly it is derived from the root kar, c to praise : ' ' the

44 VEDIC HYMNS.

der D. Morg. Gesellschaft, XLII, 213 seq.

Verse 4.

Note 1. Mahikerava^, which I have translated as a proper name, may be an adjective belonging to Priyamedha^. Possibly it is derived from the root kar, c to praise : ' ' the

44 VEDIC HYMNS.

Priyamedhas with mighty hymns/ Comp. Bartholomae, Kuhn's Zeitschrift, XXVII, 341.

Verse 7.

Note 1. As go-ish/i means c the striving for cows,' thus div-ish/i means * the striving for day/ or possibly c the striving for heaven.' Ludwig (III, 383) takes it for ' mor- genopfer,' and it is true that most of the passages, in which the word occurs, are addressed to matutinal deities. Thus our passage belongs to a hymn addressed to the matutinal Agni ; I, 48, 9 is addressed to Ushas ; I, 139, 4 ; VII, 74, 1 ; VIII, 87, 3 to the Ai-vins ; IV, 46, 1 ; 47, 1 to Vayu who was invoked in the Praliga-i-astra belonging to the Prata^-savana, and who received the Soma offering before the other deities. There is, nevertheless, at least one passage which shows that Ludwig has gone too far : VIII, 76, 9. piba it indra marutsakha sutam somam divishrishu, ' Drink, O Indra, with the Maruts thy friends the Soma which has been pressed at the divishris.' The Soma obla- tion offered to Indra Marutvat formed part of the second (midday) Savaha.

Note 2 ' Saprathastamam, the most renowned, repandu.'

M. M.

Verse 8.

Note 1. Comp. IV, 5, 1 . katha dayema agnaye brzhat bha^, ' how may we offer great light to Agni ? ' — which seems to mean, ' how may we make Agni brilliant ? ' Thus in our passage the meaning seems to be : the priests kindle Agni and perform oblations.

Verse 10. Note 1. The tira^-ahnya Soma, which was kept from one day to the next day (not, as Ludwig translates, ' der von vorgestern '), was offered to the A^vins at the Atiratra sacrifice. Comp. Rig-veda I, 47, 1 ; III, 58, 7 ; VIII, 35, 19 ; Katyayana Srautasutra XII, 6, 10 ; XXIV, 3, 42. There the commentary says, a^vina^astrakayagasamban- dhina^ £amasastha^ soma^ purvadinanishpannatvat tiro- hnya ity u^yante.

MAiTOALA I, HYMN 58. 45

MAATZ7ALA I, HYMN 58. ASH7AKA I, ADHYAYA 4, VARGA 23-24.

i. The strength-begotten immortal never grows tired1, when he, the Hotri, has become the messenger of Vivasvat2. He passes through the air on the best paths. In the divine world he invites (the gods) with the sacrificial food.

2. Seizing his own food the undecaying, greedy (Agni) stands on the brushwood wishing to drink. When he has been sprinkled (with ghee), he shines like a racer with his back1. Thundering he has roared like the ridge of heaven.

3. As soon as x the Rudras, the Vasus have made him their Purohita, the immortal sitting down as Hotrz, the conqueror of wealth, pressing forward like a chariot among the clans, among the Ayus2, the god in due course discloses desirable boons.

Thundering he has roared like the ridge of heaven.

4. Stirred by the wind he spreads among the brushwood lightly1 (driven forward) by the sacrificial ladles, with his sickle2, loudly roaring. When thou, O Agni, thirstily rushest on the wooden sticks like a bull3, thy course, O never-aging god with fiery waves, becomes black4.

5. He who has fiery jaws, stirred by the wind, blazes down on the forest1 as a strong bull (rushes) on the herd. When he proceeds2 with his stream of light to the imperishable atmosphere, then what is moveable and immoveable (and) the winged (birds) are afraid.

6. The Bhrzgus have placed thee among men, who art beautiful like a treasure, who art easy to

46 VEDIC HYMNS.

invoke for people ; thee the HotW, O Agni, the excellent guest, a delightful friend like Mitra to the divine race !

7. I worship with good cheer Agni the steward1 of all treasures, whom the seven ladles2 (of the priests), the worshippers choose as the Hotrz, the best sacrificer at the rites, and I pray for treasure3.

8. Son of strength, great like Mitra, grant to-day flawless protection to us who magnify thee. Agni ! guard from distress with strongholds of iron him who praises thee, O offspring of vigour !

9. Be a shelter to him who praises thee, O resplendent one ; be protection, generous giver, to the generous. Agni ! guard him who praises thee from distress. May he who gives wealth for our prayer, come quickly in the morning1.

NOTES.

The hymn is ascribed to Nodhas Gautama, who is considered as the Rishi of the whole collection, I, 58-64. This tradition is based on, and confirmed by, several passages of the text: I, 6x, 14; 62, 13 ; 64, 1.

The metre is Gagati verses 1-5, TrishAibh verses 6-9. None of the verses of this hymn occurs in the other Sa^hitas.

Verse 1.

Note 1. I believe that Professor Aufrecht (Kuhn's Zeit- schrift, XXV, 435) is right in reading nu £it sahak-gsi/i amrfaa/i mi tandate. Comp. as to nu £it mi, I, 120, 2 ; VI, 37, 3 ; VII, 22, 8. Agni is frequently called atandra^ duta^ or similarly. Possibly we might read, instead of mi tandate, ni tandate, though parallel passages for the com- bination of this root with ni are not known. — Prof. Max

MAiNTDALA I, HYMN 58. 47

Miiller's opinion is different. He writes: We say, der Funke schlagt oder fangt. Why should not the Hindu have said that Agni strikes out. That would be vi tundate, Agni schlagt aus im Augenblick. But even ni tundate may have been used in the sense of the spark striking down on the tinder — the atasas, mentioned in verse 2 — which he ignites. I should translate : ' The strength- begotten immortal strikes down or breaks forth (vi) quickly, whenever the Hotrz (Agni) becomes the messenger of the sacrificer (?).'

I should translate : ' The strength- begotten immortal strikes down or breaks forth (vi) quickly, whenever the Hotrz (Agni) becomes the messenger of the sacrificer (?).'

Note 2. I cannot follow Aufrecht in his translation (zum boten des opfernden., Comp. on Agni as the messenger of Vivasvat, Bergaigne, Rel. Vedique, I, 87 ; H. O., Religion des Veda, 122, 275.

Verse 2.

Note 1. Literally, his back shines like a racer. On this kind of comparison, see Bergaigne, Melanges Renier, 86 ; Pischel, Vedische Studien, I, 107.

Verse 3.

Note 1. Kra^a : comp. von Bradke, Dyaus Asura, Ahura Mazda und die Asuras, p. 36 ; Pischel, Vedische Studien,

I,7o.

Note 2. Bergaigne, Rel. Vedique, I, 59 seq.

Verse 4.

Note 1. On w/tha, see Geldner, Vedische Studien, 1, 116 ; Neisser, Bezzenberger's Beitrage, XIX, 148 seq.

Note 2. The meaning is : with his flames which are sharp like a sickle. Sr/ni is written here as a paroxytonon ; in several other passages it is an oxytonon. Such differ- ences are not quite rare, and there is no reason for taking on this account srinyk as an instr. plur. fern, of the adjective sr/zzya, ' mit verkiirzter Endung ' (Geldner, loc. cit). ' His sickle is the sharp edge of Agni.5 M. M. — On ^uhubhi^, comp. Pischel, Vedische Studien, II, 1x1.

48 VEDIC HYMNS.

Note 3. As to vmhayase with the accusative, comp. Gaedicke, 74. RV. X, 44, 4. xxrg&h skambham . . . vri- shayase.

Note 4. With the last Pada comp. IV, 7, 9. krishn&m te ema rii.yata/z pura^ bhsik

Verse 5.

Note 1. That is, among the fuel.

Note 2. I think that we have here probably — (though, of course, this explanation can be avoided) — an anacoluthon. The poet began with the nominative (abhivra^an), and then he changed the construction and went on as if he had begun with the ablative, taking sthatu^ ^aratham (comp. Lanman, 422) as the subject instead of Agni. — Patatrfea/z seems to be nom. pi. ; comp. I, 94, 11 (see below).

Verse 7.

Note 1. The translation of arati is only approximative and conjectural.

Note 2. Comp. Pischel, Ved. Studien, II, 113.

Note 3. Comp. Ill, 54, 3. saparyami prayasa yami ratnam.

Verse 9.

Note 1. The last Pada is the standing conclusion of the Nodhas hymns.

MAiVtfALA I, HYMN 59. 49

MAiV7?ALA I, HYMN 59. ASH7AKA I, ADHYAYA 4, VARGA 25.

i. The other Agnis (the other fires) are verily thy branches, O Agni. In thee all the immortals enjoy themselves1. VaLrvanara ! Thou art the centre2 of human settlements ; like a supporting column thou holdest men 3.

2. The head of heaven, the navel of the earth is Agni; he has become the steward1 of both worlds. Thee, a god, the gods have engendered, O Vais- vanara, to be a light for the Arya.

3. As in the sun the rays are firmly fixed, thus in Agni VaLrvanara all treasures have been laid down1. (The treasures) which dwell in the mountains, in the herbs, the waters, and among men — of all that thou art the king.

4. As the two great worlds to their son1, like a Hotrzy like a skilful man, (we bring) praises — manifold (praises) to him who is united with the sun, to the truly strong one, new (praises) to Vaisvanara, the manliest god.

5. Thy greatness, O G^tavedas, Vaiwanara, has exceeded even the great heaven. Thou art the king of the human tribes ; thou hast by fighting gained wide space for the gods.

6. Let me now proclaim the greatness of the bull whom the Purus worship as the destroyer of enemies1. Agni Vai^vanara, having slain the Dasyu, shook the (aerial) arena and cut down .Sambara.

[46] E

50 VEDIC HYMNS.

7. Agni Vaisvanara, extending by his greatness over all dominions, who is to be worshipped, the bright one, rich in loveliness, is awake (or, is praised) among the Bharadvcyfas, in the homestead of Puru/zitha .Satavaneya, with his hundredfold blessings.

NOTES.

The same Rishi as in I, 58. Metre, Trish/ubh. None of the verses of this hymn occurs in the other Sa^hit&s.

Verse 1.

Note 1. Comp. VII, 11, 1. na rite tvat amr/ta/z maday- ante, ' the immortals do not enjoy themselves without thee/

Note 2. Literally, ' the navel.' Comp. Muir, V, 214.

Note 3. Comp. IV, 5, 1 (see below), lipa stabhayat upamit na r6dha>£.

Verse 2.

Note 1. Comp. the remark on I, 58, 7 (note 1).

Verse 3.

Note 1. I cannot follow Prof, von Roth (Zeitschrift der D. Morgenl. Gesellschaft, XLVIII, 116), who explains dadhire as a third person sing, of dhrt.

Verse 4.

Note 1. The incompleteness both of the construction and of the metre shows that the text of the first Pada is corrupt. I doubt whether it ever will be possible to restore the correct reading with full certainty, but I shall be glad if others succeed better than I did — and I may add, better than Prof, von Roth (Zeitschrift der D. Morg. Gesellschaft, XLVIII, 117 seq.) seems to me to have succeeded — in cor- recting and in interpreting the text. I think that after sunave

MANDALA I, HYMN 59. 5 I

rodasi clearly one syllable is wanted to complete the Pada : possibly we should read therefore sunave rodasyo^ (comp. verse 3, Pada 2, arati^ rodasyo^, which words form the end of the Pada). Agni, as is well known, is the son of the two worlds, the sunu/z rodasyo^. In the beginning of the Pada brzliati must either refer to the two worlds : in this case we have to read brzhatyoA (instead of br zhati iva) ; or brzhati may refer, as this adjective frequently does, to the gira^, and we shall possibly have to read brihsXik vak (as to va^, comp. Delbriick, Altindische Syntax, 206). But of course all these are mere guesses. In every case the verb on which the accusative gira^ depends (* we bring,' or something like that) must be supplied.

Verse 6.

Delbriick, Altindische Syntax, 206). But of course all these are mere guesses. In every case the verb on which the accusative gira^ depends (* we bring,' or something like that) must be supplied.

Verse 6.

Note 1. Or, as the killer of Vrz'tra. See H. O., Religion des Veda, 135, note 2.

E 2

52 VEDIC HYMNS.

MAA^ALA I, HYMN 60. ASH7AKA I, ADHYAYA 4, VARGA 26.

i. M&tamvan brought (Agni) to Bhrzgu as a gift precious like wealth, of double birth1, the carrier, the famous, the beacon of the sacrifice 2, the ready and immediately successful messenger.

2. Both follow his command, the Usigs1 offering sacrificial food, and the mortals. The Hotrt (Agni) has sat down before daybreak among the clans, the lord of the clans, whose leave should be asked, the performer of worship.

3. May our new, beautiful praise, born1 from our heart, reach him the honey-tongued (Agni), whom the human priests in our settlement2, the Ayus, offering enjoyment have engendered.

4. The Usig\ the purifier, the Vasu has been established among men, the best Hotrz among the clans, the domestic2 master of the house in the house : Agni has become the treasure-lord of treasures.

5. Thus we, the Gotamas, praise thee, O Agni, the lord of treasures, with our (pious) thoughts, rubbing thee as (they rub down) a swift racer that wins the prize. May he who gives wealth for our prayer, come quickly in the morning \

NOTES.

Rishi and metre are the same. No verse occurs in the other Sa/^hitas.

Verse 1.

Note 1. The celestial and the terrestrial birth of Agni. Comp. Bergaigne, Rel. Ved., II, 53.

MAiTOALA I, HYMN 60. 53

Note 2. The text has viddthasya. Comp. I, 31, 6, note 2.

Verse 2.

Note 1. On usig ('the willing one'), as denoting the mythical priests who have first established Agni and have sacrificed as the first, comp. Bergaigne, I, 57 seq. The ubhay&sa^ seem to be these mythical ancestors and the actual sacrificers.

Verse 3.

Note 1. I propose to read ^ayamana. Comp. I, 171, 2. stomal . . . hrzda tash/a^ ; II, 3$, 2. hridih a sutash/am mantram; VIII, 43, 2. agne ^anami sushAitim ; V, 42, 13. giram . . . ^ayamanam, &c. — Comp. Lanman, 356.

Note 2. On the meaning of vr^-ana, see Max Miiller, vol. xxxii, pp. xx, 208, 304 ; Geldner, Vedische Studien, I, 139 seq., with my remarks, Gottinger Gelehrte Anzeigen, 1890, 410 seq.; Ludwig, Ueber Methode bei Interpretation des i?zg-veda, 27 seq. ; Colinet, Les Principes de l'Ex^gese Vedique d'apr£s MM. Pischel et Geldner, 28 seq.; von Bradke, Zeitschrift der Deutschen Morg. Gesellschaft, XLVIII, 500 ; Bechtel, Nachrichten der Gottinger Gesell- schaft der Wiss., 1894, 392 seq.

Verse 4.

Note 1. See verse 2, note 1.

Note 2. Bartholomae's theory (Bezzenberger's Beitrage, XV, 194) that the stem damunas has been developed out of the phrase damu na^, ' in our house/ does not carry conviction.

Verse 5.

Note 1. See I, 58, 9, note 1.

54 VEDIC HYMNS.

MAM0ALA I, HYMN 65. ASH7AKA I, ADHYAYA 5, VARGA 9.

Note 2. Bartholomae's theory (Bezzenberger's Beitrage, XV, 194) that the stem damunas has been developed out of the phrase damu na^, ' in our house/ does not carry conviction.

Verse 5.

Note 1. See I, 58, 9, note 1.

54 VEDIC HYMNS.

MAM0ALA I, HYMN 65. ASH7AKA I, ADHYAYA 5, VARGA 9.

i \ Thee who hidest thyself in secret like a thief with an animal2 (which he has stolen) — who hadst harnessed 3 adoration and carriedst adoration —

2. The wise unanimously followed by thy foot- marks \ All (gods) deserving worship (reverentially) sat down near thee.

3. The gods followed the laws of 7?zta. There was an encompassing as the heaven (encompasses) the earth *.

4. In the lap, in the womb of jRtta, the waters nourish the fine child with praise, him who is well born.

5. Like good fortune, like a broad abode, like the fertile hill \ like the refreshing stream,

6. Like a racer urged forward in the race, like the rapids of the Sindhu 2 — who can hold him back ?

7. (He is) the kinsman of the rivers, as a brother of his sisters. He eats the forests as a king (eats, i. e. takes the wealth of) the rich l.

8. When he has spread through the forests, driven by the wind, Agni shears the hair of the earth.

9. Sitting in the waters he hisses like a swan. (He is) most famous by his power of mind, he who belongs to the clans, awakening at dawn —

10. A performer of worship like Soma, the god born from i?zta, like a young (?)* beast, far-extending, far-shining.

MAiVDALA I, HYMN 65. 55

NOTES.

The authorship of the whole collection, I, 65-73, ls ascribed to Para^ara vSaktya. These hymns are addressed exclusively to Agni. The greater part of them (65-70) is composed in the Vira^* metre; comp. on this metre my Prolegomena. 95 seq. I have given there my reasons for considering that each verse consists of twenty, not of forty syllables.

This section ascribed to Parlsara has been treated of by Bollensen, Zeitschrift der D. Morg. Gesellschaft, XXII, 569 seq. No verse of these hymns composed in the metre Dvipada Vira^* (I, 65-70) occurs in the other Sa^hitas.

Verse 1.

Note 1. Professor Max Miiller proposes the following translation for verses 1 and % : The wise (gods) together followed thee (Agni) when in hiding, by means of footsteps, as one follows a thief by the animal ; they followed thee who accepts and carries adoration (to the gods). All the worshipful gods sat down (reverentially) near thee.

Note 2. There is no reason for reading with Bartholomae (Studien zur indogermanischen Sprachgeschichte, I, 48) pa^van (gen. plur.) na tayiim.

Note 3. Ludwig proposes yuvanam, which is quite un- necessary.— See also Gaedicke, 173.

Verse 2. Note 1. We have here the well-known myth of the hidden Agni discovered by the gods. The 'wise ones,' (dhira^) are no doubt the searching gods, the same who are called ya^*atra^ in the last Pada, and -who are expressly designated as devaVz in verse 3. Comp. Bergaigne, I, no.

Verse 3. Note 1. Regarding the construction, see Gaedicke, 192. — Professor Max Muller's opinion on this phrase differs from

56 VEDIC HYMNS.

mine. He writes : 'I should prefer parish/i. But parishri seems to mean a running about, reconnoitring, searching. "There was searching on earth as in heaven," lit. earth, like heaven, was reconnoitring-ground.'

Verse 5.

Note 1. Comp. VIII, 50, 2. glrik na bhii^ma. I believe that Boehtlingk-Roth, Bollensen, and Grassmann are right in correcting our passage accordingly; ra/zva, przthvf, jambhu follow the gender of the corresponding substantives, and the same may be expected here. Comp. Lanman, 530. The meaning is that Agni yields nourishment to all beings as a mountain fertilises the country by the waters which come down from it ; comp. VIII, 49, 2. gire^ iva pra x&s&k a,sya pinvire datra/zi purubhqg*asa^.

Verse 6.

Note 1. Regarding the construction, comp. Gaedicke, 252 seq. ; Bergaigne, Melanges Renier, 95. Joh. Schmidt (Die Pluralbildungen der indogerm. Neutra, 305) and Lud- wig (V, 524) are wrong in taking kshoda/* as a locative or as an instrumental respectively.

Verse 7.

Note 1. Comp. Pischel-Geldner, Vedische Studien, I, p. xvi.

Verse 10.

Note 1. Can slsvk be the nominative of a stem s\svaxi which stands by the side of .sim as r/bhvan of rzbhii? Prof. Max Miiller proposes : ' Large like a cow with young, like a pregnant cow.'

MANDALA I, HYMN 66. 57

MAJVZ7ALA I, HYMN 66. ASH7AKA I, ADHYAYA 5, VARGA 10.

i. Like unto excellent wealth, like unto the shine of the sun, like unto living breath, like unto one's own * son —

2. Like unto a quick takvan 1 he (Agni) holds the wood, like milk, like a milch cow2, bright and shining.

3. He holds safety, pleasant like a homestead, like ripe barley, a conqueror of men,

4. Like a 7?zshi uttering (sacred) shouts, praised among the clans ; like a well-cared-for race-horse 19 Agni bestows vigour.

5. He to whose flame men do not grow accus- tomed \ who is like one's own mind 2, like a wife on a couch, enough for all (happiness).

6. When the bright (Agni) has shone forth, he is like a white (horse [P])1 among people, like a chariot with golden ornaments, impetuous in fights.

7. Like an army which is sent forward he shows his vehemence, like an archers shaft with sharp point.

8. He who is born is one twin; he who will be born 1 is the other twin — the lover of maidens, the husband of wives 2.

9 \ As cows go to their stalls, all that moves and we, for the sake of a dwelling, reach him who has been kindled.

10. Like the flood of the Sindhu1 he has driven forward the downwards-flowing (waters)2. The cows lowed at the sight of the sun 3.

58 VEDIC HYMNS.

NOTES.

9 \ As cows go to their stalls, all that moves and we, for the sake of a dwelling, reach him who has been kindled.

10. Like the flood of the Sindhu1 he has driven forward the downwards-flowing (waters)2. The cows lowed at the sight of the sun 3.

58 VEDIC HYMNS.

NOTES.

The same Rzshi and metre.

Verse 1.

Note 1. Comp. I, 166, %\ 185, 2; X, 39, 14. The second passage (nityam na sumim pitro^ upasthe dyava rakshatam przthivi na^ abhvat) would be sufficient to show that we cannot translate {wie ein uberlebender sohn' (Ludwig).

Verse 2.

Note 1. We do not know what animal the takvan is. Comp. I, 134, 5 with M. M.'s note. Note 2. See Bergaigne, Mel. Renier, 101 ; Gaedicke,

*53-

Verse 4.

Note 1. Comp. X, 101 , 7. primta a^van hitam £*ayatha.

Verse 5.

Note 1. Comp. VII, 4, 3. durokam agni^ ayave susoka.

Note 2. Prof. Max Muller believes that kratu here means, ' like kartrz, a sacrifices so that kratu^ na nityaA sounds like sunu^ na nitya^, one's own sacrificing son. But all this is very obscure/

Verse 6.

Note 1. The second Pada is translated by Grassmann: 'wie Licht in Hausern;' by Ludwig: * fast weiss, bei den menschenstammen.' I think that there can be no doubt that the words svetak na contain a comparison like all the other comparisons of which these hymns are full ; this comparison is unduly effaced in Lud wig's translation. Nor is Grassmann right in translating svct&k bei 'Licht;' the word is an adjective meaning 'white' and nothing else. We must supply here, as in many passages, a substantive, and I do not see any reason why this should not be that

MANDALA I, HYMN 66. 59

substantive with which .yveta is most frequently combined in the Rig-veda, namely a^va ; comp. I, 116, 6; 118, 9 [119, 10] ; VII, 77> 3 ; x> 39> IO- In V, 1, 4 it is said of Agni : jveta^ va^f ^dyate agre ahndm, c the white racer is born in the beginning of the days/

Verse 8.

Note 1. The traditional text is yama^ ha g&tak yama/£ ^•anitvam. Ludwig translates 'bewaltiger des gebornen, bewaltiger auch des, was erst geboren wird.' It will scarcely be necessary to state the reasons which make against this translation. Yama^ . . . yama/; evidently means : ' the one twin . . . the other twin.' Now if we leave the text unchanged, we cannot but translate : c the one twin is he who has been born, the other twin is that which will be born' — which sounds very strange. In I, 89, 10 we have aditi^ ^atam aditi^ ^anitvam ; IV, 18, 4. anta^ateshu uta ye^anitva^ ; X, 45, 10. lit^atena bhinadat lit ^anitvai^. In all these cases gata. and £*anitva stand parallel ; there is no such difference as in our passage, according to the traditional text, between him (masc.) who is . . . and that (neuter) which will be . . . Thus I propose to read ^anitva/^, of which conjecture Ludwig has thought also (see his note, IV, 259) : that present Agni who has been born, and that future Agni who will be born, are twins. — Prof. Max Muller has discussed this passage in his Science of Language, II, 630 seqq. He interprets the twin who has been born as Agni representing the morning ; the twin who will be born as the evening.

Note 2. The maidens very probably are the dawns (comp. Prof. Max Miiller's discussion quoted in the last note). Are the wives the sacrificial ladles which approach Agni, or the offerings of ghee, or the prayers ? See Bergaigne, Rel. Vedique, II, 9 seqq.

Verse 9.

Note 1. This verse is very obscure, and I am quite aware of the merely tentative character of the translation which

6o VEDIC HYMNS.

I propose. I leave vak untranslated (comp. Delbruck, Altindische Syntax, 206), which must be done in most of the numerous verses beginning with the words tarn va/z. I then read £aratM (comp. 68, 1 ; 70, 3. 7). Vasatya seems to be either a dative similar to the newly-discovered datives in -k of a-stems, or we possibly should read vasatyai (vasatya in the Sa^hita-pa/^a). — Prof. Max Miiller thinks of a correction £arama^ and would translate : c To him (whom you know — va^) when lighted we go for our dwelling, as the cows reach their home.'

Verse 10.

Note 1. Comp. above, 65, 6.

Note 2. Or the downwards-streaming libations of Ghrzta and the like ? Comp. below, I, 72, 10 with note 4. Note 3. Comp. below, 69, 10.

MAiVDALA I, HYMN 6 J. 6 1

MAA^ALA I, HYMN 67. ASH7AKA I, ADHYAYA 5, VARGA 11.

i . Victorious x in the forests, a friend among men, he demands obedience like a king, the undecaying one2.

2. Like good peace, like fortunate wisdom, may- he (Agni) be a kind Hotrz, a carrier of offerings.

MAiVDALA I, HYMN 6 J. 6 1

MAA^ALA I, HYMN 67. ASH7AKA I, ADHYAYA 5, VARGA 11.

i . Victorious x in the forests, a friend among men, he demands obedience like a king, the undecaying one2.

2. Like good peace, like fortunate wisdom, may- he (Agni) be a kind Hotrz, a carrier of offerings.

3. Having taken in his hand all manly powers, he has made the gods fear, when sitting down in his hiding-place.

4. There the thoughtful men find him, when they have recited the spells which they had fashioned in their heart.

5. As the goat1 (supports) the earth2, thus he supports the earth2; he upholds the sky by his efficacious spells.

6. Protect the dear1 footsteps of the cattle2. O Agni, thou who hast a full life, thou hast gone from covert to covert 3.

7. He who has seen him the hidden one, he who has got near to the stream of 7?zta ] —

8. They who get him off, doing service to Utta, to him x he then indicates riches.

9. He who grows up with might within the plants, and within the children1, and within the sprouting grass 2 —

10. The splendour [?] in the home of the waters1, the full-lived. The sages made him as if building a seat.

62 VEDIC HYMNS.

NOTES.

The same Rzshi and metre.

Verse 1.

Note 1. * Gayuk : aus gyayuk, wie der compar. ^yayan gyeshthdik zeigt,' Ludwig. But what shows that ^yayan is the comparative of gayuk and that the utterly impossible change of gy into g is possible ? Ludwig's translation ' uberwindend ' is right ; comp. I, 119, 3.

Note 2. I propose to read a^rya^. Prof. Max Miiller conjectures — as Roth (Pet. Diet.) has done — that mish/i may mean ' obedient, servant ;' he translates : ' He desires a servant (or worshipper) who is not aged/

Verse 5.

Note 1. On the mythical goat whose office it is to support the worlds, comp. I, 164, 6; VIII, 41, 10; X, 82, 6 ; Bergaigne, III, 21 ; H. O., Religion des Veda, 73.

Note 2. For ' earth ' the text has two different words, ksham and pr/thivim. Prof. Max Miiller conjectures dyam for ksham : ' He, Agni, supports the earth, as the buck the sky.J

Verse 6.

Note 1. Literally, * the dear footsteps ; ' but the meaning of priya may be compared to that of the Homeric $iAos, his own.

Note 2. One could be tempted to refer the word pa.ru to Agni, whose footsteps (padani) the ' wise ones ' follow (6^, 2), and whom they find out in his hiding. Thus we could translate, ' Look at the dear footsteps of the beast.' But the comparison of 70, 6 makes it more probable that the imperative ni pahi is addressed to Agni. I believe therefore that Grassmann is right in translating ' Die lieben Statten der Heerden schiitze/ Ludwig's translation is

MAJVDALA I, HYMN 67. 63

similar to this. Prof. Max Miiller translates : ' Observe the footsteps of the animal (the stolen animal of the thief Agni).'

Note 3. With guha giiham comp. 1,53, 7- yudha yiidham, pura' piiram.

Verse 7.

similar to this. Prof. Max Miiller translates : ' Observe the footsteps of the animal (the stolen animal of the thief Agni).'

Note 3. With guha giiham comp. 1,53, 7- yudha yiidham, pura' piiram.

Verse 7.

Note 1. Dhardm rztasya: comp. V, 12, %. ritasya dhara^ anu trzndhi purvi7z, 'open the many streams of Rita.;9. VII, 43, 4. rztasya dhara^ sudiigha^ duh&na^, ' milking the streams of Rita, flowing with plenty.' The stream of Rita. seems to mean the stream of blessings (such as rain, ghee, &c.) which flows to mankind according to the eternal laws of Rtta.

Verse 8.

Note 1. The poet passes over from the plural to the singular.

Verse 9.

Note 1. Bollensen's conjecture pra^asu (instead of pra^a^ uta) seems very probable to me. Prof, von Roth (Ueber gewisse Kurzungen des Wortendes, p. 2) takes a different view.

Note 2. Comp. I, 95, 10 (see below) ; VII, 9, 3. apam garbha^ prasva/^ a vive^a, c the son of the waters has entered upon the sprouting grass/

Verse 10.

Note 1. ' Why not £itL& apam dame, that is, the (burning) pile in the home of the waters.' M. M.

64 VEDIC HYMNS.

MAiVZ>ALA I, HYMN 68. ASH7AKA I, ADHYAYA 5, VARGA 12.

i. Cooking1 (the oblations?) the quick one has approached the sky. He has revealed the nights and what stands and moves 2 —

2. When he the god, alone of all these gods1 encompassed (the others) by his greatness.

3. When thou, O god, hadst been born living from the dry (wood), then all (gods and men ?) were pleased with thy wisdom.

4. They all obtained the name of divinity, of immortality 19 serving the Rita, in due way.

5. The instigations of i?zta, the thought of ./?zta 1 : they all performed the works of [?] the full-lived one2.

6. Bestow wealth, thou who art the knowing one, on him who worships thee or who does service to thee \

7. He who sits down as the Hotri among the offspring of Manu : he verily is the master of all these riches.

8. They longed together for the seed in their bodies \ and the wise ones were concordant among each other in their minds.

9. They took pleasure in his will, as sons (take pleasure) in their fathers (will), the quick ones who have listened to his command.

10. He who is rich in food has opened the gates of wealth1. The householder (Agni) has adorned the sky with stars.

MA2VZ>ALA I, HYMN 68. 65

NOTES.

The same Rzshi and metre.

Verse 1.

Note 1. Boehtlingk-Roth are wrong in deriving snnan (which should more correctly be written ^ri;/an, comp. my Prolegomena, 477) from the root sru They supply an object like sokik and translate : * Licht verbreitend hebt er sich zum Himmel.'

Note 2. Lanman, 422.

Verse 2.

Note 1. Bollensen conjectures devanam deva^ (instead of deva^ devanam) which seems to be right (comp. below, 69, 2), though this conjecture is not absolutely necessary (see my Prolegomena, 97).

Verse 4.

Note 1. Amr/tam belongs to nama ; comp. V, 57, 5. amr/tam nama bhe^ire; X, 123, 4. vidat gandharva^ amr/- tani nama.

Verse 5.

below, 69, 2), though this conjecture is not absolutely necessary (see my Prolegomena, 97).

Verse 4.

Note 1. Amr/tam belongs to nama ; comp. V, 57, 5. amr/tam nama bhe^ire; X, 123, 4. vidat gandharva^ amr/- tani nama.

Verse 5.

Note 1. With r/tasya dhiti// comp. I, 71, 3 ; IV, 23, 8 ; IX, 76, 4; 97, 34; in, 2. — Prof. Max Muller thinks that rz'ta. should be taken as a name of Agni : ' for the righteous (Agni) are the prayers, for the righteous the devotion.'

Note 2. Is vLrvayu^ an adverb meaning ' eternally ' ? As vi^vayu is an epithet of Agni frequently used in the Rig- veda and especially in the Parajara hymns (see 67, 6. 10 ; 68, 5 ; 73, 4), one feels tempted to read viyvayo// (comp. IV, 42, 1. rash /ram kshatnyasya visv&yok).

Verse 6.

Note 1. Comp. Ill, 59, 2. ya^ te aditya iikshati vratena. [46] F

66 VEDIC HYMNS.

Verse 8.

Note 1. Some light is thrown on this obscure verse by the hymn, I, 72, a hymn belonging, as our hymn does, to the Parai-ara collection. It is shown by the second verse of that hymn (see below) that the searching ones, ' amura^/ are the gods who seek Agni. It seems probable, consequently, that the 'seed' is Agni (comp. I, 164, 35, where Soma is said to be vrishna/i a^vasya reta^, ' the seed of the manly horse'). Of the same searching gods in I, 72, 5 -the ex- pression sa^anana^ is used ; comp. sam Janata in our passage.

Verse 10.

Note 1. Raya// must be a genitive ; comp. I, 72, -8. raya/z diira/z vi ritagna/i a^anan. Probably the accent should be raya/£; comp., however, Lanman, 431.

MAiVDALA I, HYMN 69. 67

MAA^ALA I, HYMN 69. ASH7AKA I, ADHYAYA 5, VARGA 13.

i. Bright, flaming, like the lover of the Dawn1, he has, like the light of the sky, filled the two (worlds of Heaven and Earth) which are turned towards each other.

2. As soon as thou wert born thou hast excelled by thy power of mind ; being the son of the gods thou hast become their father.

3. (Agni is) a worshipper (of the gods), never foolish, (always) discriminating; (he is) like the udder of the cows ; (he is) the sweetness of food1 —

4. Like a kind friend to men, not to be led astray *, sitting in the midst, the lovely one, in the house ;

5. Like a child when born, he is delightful in the house ; like a race-horse which is well cared for x, he has wandered across the clans 2.

6. When I call (to the sacrifice) the clans who dwell in the same nest with the heroes, may Agni then attain all divine powers 1.

7. When thou hast listened to these heroes, no one breaks those laws of thine.

8. That verily is thy wonderful deed that thou hast killed1, with thy companions, (all foes), that, joined by the heroes, thou hast accomplished thy works 2.

9. Like the lover of the Dawn \ resplendent and bright, of familiar form : may he (thus) pay attention to this (sacrificer).

f 2

68 VEDIC HYMNS.

10. Carrying (him) they opened by themselves the doors (of heaven). They all shouted at the aspect of the sun l.

NOTES.

The same Rzshi and metre.

Verse 1.

f 2

68 VEDIC HYMNS.

10. Carrying (him) they opened by themselves the doors (of heaven). They all shouted at the aspect of the sun l.

NOTES.

The same Rzshi and metre.

Verse 1.

Note 1. The lover of the Dawn is here the Sun. See Pischel, Vedische Studien, I, 31.

Verse 3. Note 1. Agni is the sweetness of food (comp. V, 7, 6. svadanam pitunam) ; it is not probable that svadma and fidha^ should depend on vi^anan, as Ludwig believes.

Verse 4.

Note 1. I adopt Boehtlingk-Roth's conjecture ahurya^. Ahurya^ would mean, ' he who is to be led astray.'

Verse 5. Note 1. See above, 66, 4. Note 2. ' He has overcome the (hostile) clans.' M. M.

Verse 6. Note 1. Perhaps devatva is an instrumental, as Ludwig takes it. In this case we should have to translate : ' may Agni by his divine power attain everything.'— Prof. Max Miiller translates this verse : ' When I with my men call the clans of the same nest (the gods), Agni will obtain all divine honours.'

Verse 8.

Note 1. The first hemistich of this verse has eleven syllables instead of ten and shows the regular Trish/ubh type. The same irregularity occurs in 70, 4. 10. As I have shown in my Prolegomena, p. 97, this metrical irregularity does not necessitate corrections of the text,

MAiVDALA I, HYMN 69. 69

and the comparison of X, 147, 1 (see next note), where it is said ahan yat vrztram . . . vivek apa^, seems even to confirm the traditional reading. It cannot be denied, however, that the double yat and the use of ahan without an object raises some suspicion. In I, 34, 3 ; 186, 4 we have sam&ne ahan. Possibly we may read, tat tii te damscik ahan samane, 'this wonderful deed of thine has been accomplished on one and the same day (with that mentioned in verse 7).' I am fully aware of the uncertainty of such guesses. The removal of yat has already been proposed by Bollensen (Zeitschrift der Deutschen Morg. Gesellschaft, XXII, 59a).

Note 2. Here we may correct the text with greater certainty than in the first hemistich, or to speak more accurately, we shall have to correct not the traditional text itself, but that ancient grammatical commentary on the text which has been preserved to us in the Padapa/^a. The words viverapa/^si of the Sa^/hit^pa/^a are written in the Padapa^a vivek rapa/^si. Now we read IV, 19, 10. apa^si . . . narya aviveshi^, ' thou hast performed manly works.' In X, 147, 1 we have ahan yat vr/tram naryam vive/z apa^: here the adjective narya clearly shows that apa^ is a blunder for apaA, and we must translate, ' when thou hast killed VWtra and performed thy manly work.' This passage shows that in X, 76, 3 also vive/i apa^ should be corrected (v. apa^). Thus we have three passages in which aviveshU or vivek has the object apa/£, apa//zsi, and we may infer with full certainty that in our passage viverapawsi does not correspond to a Padapa^a reading vive^ rapaMsi but vive/z apa^si. The same may be said with regard to VI, 31, 3 (mushaya/^ £akram avive^ rapa#zsi; Sa;/zh. avive rapa^si).

The same may be said with regard to VI, 31, 3 (mushaya/^ £akram avive^ rapa#zsi; Sa;/zh. avive rapa^si).

Verse 9.

Note 1. Comp. above, verse 1.

Verse 10. Note 1. Comp. above, 66, 10.

70 VEDIC HYMNS.

MAiVZ?ALA I, HYMN 70. ASH7AKA I, ADHYAYA 5, VARGA 14.

i. May we, the poor3, succeed in many (pious) thoughts2. May Agni with his pure splendour attain everything —

2. He who understands the divine laws and the birth of the human race.

3. He who is the child of the waters, the child of the trees, the child of that which stands, and the child of that which moves.

4. Even in the rock (they have done homage [?]) to him, in his dwelling \ (He is) like a protector [?]2 of the clans, the immortal one, he who is of a good mind.

5. For he, Agni, (shows himself as) an earth- protecting (lord) of riches 1 to the man who satisfies him with well-spoken (prayers).

6. Protect, O knowing one, these beings, thou who knowest the birth of gods and men 1.

7. He whom many nights (and dawns), in their different forms1, may increase, whom that which moves 2 and that which stands (increases), the god penetrated by Rita —

8. That Hotrz who has sat down in the sun 1t has been successfully worshipped2 (by the human sacrificers), he who truly accomplishes all his works.

9. On the cows, on the trees thou hast conferred excellence. May all men bring us tribute in the sun l.

MAiVDALA I, HYMN 70. 7 1

10. In many places men have worshipped thee. They have brought (thee) to different places1 as sons (divide) the property of an aged father 2.

111. (He is) like a greedy man2 who goes straight (to his aim), like a mighty archer, like a fearful avenger [?] 3, impetuous in contests 4.

NOTES.

The same Rzshi and metre.

Verse 1.

Note 1. I adopt Bergaigne's opinion on the word an (see Religion Vedique, II, 218 seq.).

Note 2. The Padapa^a has manisha instead of manisha/£. See my Prolegomena, 385 ; Lanman, 363. Prof. Max Miiller proposes to translate: c May we by wisdom overcome many enemies!' He writes : * Is not vanema almost a standing formula as applied to enemies ? Let us conquer the enemies. The enemies are masculine in VII, 48, 3. vfovan arya^ . . . van- van, feminine in VI, 16, 27. vanvanta^ aryah axaXXh. VIII, 39, 2. visvak axyah axaX\h. X, 133, 3. visvak axatayah axyah. IV, 50, 11. ^-a^astam axyah vanusham axatlh (repeated VII, 97, 9 ; cf. I, 29, 4).' For my translation I refer to II, 5, 7. stomam . . . vanema; II, 11, 12. dhiyam vanema ; I, 122, 14. arya^ gfra^ ; X, 148, 3. axyah vd gi'ra^ abhi ar£a vidvan.

Verse 4.

Note 1. Or : even in the rock (they have done homage) to him, and in the (human) dwelling? I believe we must supply a verb on which the dative asmai depends. Ludwig proposes to read duro^am : ' within the stone is his dwelling.' Comp. II, 1, 1; VI, 48, 5.

Note 2. I do not understand v\saxx\ na visvah. Ludwig translates ' er ist der menschen allgemeiner, unsterblicher

72 VEDIC HYMNS.

I believe we must supply a verb on which the dative asmai depends. Ludwig proposes to read duro^am : ' within the stone is his dwelling.' Comp. II, 1, 1; VI, 48, 5.

Note 2. I do not understand v\saxx\ na visvah. Ludwig translates ' er ist der menschen allgemeiner, unsterblicher

72 VEDIC HYMNS.

fiirsorger.' But vuva does not mean ' allgemein,' and Ludwig omits na, 'like.' One should expect a phrase like visam na vLypati^, which of course is metrically impossible. Is it too bold to correct visvak into vispak, a word hitherto not found in the texts, but formed exactly like stipa, pa^upa, tanupa and others ? — Prof. Max Muller takes asmai as dependent on svadhi^ and visvak as belonging at the same time to amr/ta^ and to visam. He translates : c To him also who dwells in the rock and in the house, every immortal like every one among men is well disposed.'

Verse 5.

Note 1. Comp. VII, jo, 5. sa hi kshapavan abhavat raymam.

Verse 6.

Note 1. Most probably we have here not the accusative martan but the genitive martam, which was confounded by the arrangers of the traditional text with the accusative and treated according to the Sandhi rules which govern the ending -an. See Lanman, Noun-Inflection, 353 ; Bartholomae, Studien zur indogermanischen Sprachge- schichte, I, 48.

Verse 7.

Note 1. Lanman (p. 422) takes kshapa^ virupa/i as ac- cusatives, and translates, ' Whom through many nights and mornings all beings worship.' I believe that they are nominatives, and that we should accentuate kshapa^. As virupa is a regular epithet of naktoshasa, I think that kshapa^ is to be understood as an elliptic plural similar to the elliptic duals ushasa or ahani (comp. Delbriick, Alt- indische Syntax, 102), and that it means, ' the nights (and mornings)/ — Comp. VI, 38,4. vardhan masa^ savidak dyavak indram, * May months, years, days increase Indra's great- ness.'

Note 2. Of course ka ratham is a mistake for £aratham, as first pointed out by Benfey.

MAiVDALA I, HYMN 70.

Verse 8.

Note 1. On the locative svar, see Lanman, 488 ; Joh. Schmidt in Kuhn's Zeitschrift, XXVII, 306; Bartholomae in Bezzenberger's Beitrage, XV, 42. Comp. X, 61, 14. sva^ na ye trishadhasthe nishedu^.

Note 2. Comp. X, $$, 2. aradhi hota nishada ya^iyan.

Verse 9.

Note 1. Is it not more probable that tribute was brought to Agni (comp. V, 1, 10) than to the human worshippers? Possibly we should change sva^ na^ (svar nak of the Sa^jhitapa/^a) into svarwaA, a vocative of the stem svarnri = svar/zara. The translation would be, ' All men have brought tribute to thee, O sun-hero ! '

Verse 10.

Note 1. Comp. V, 11,4. agnim nara/z vi bharante grzhe- grzhe.

Note 2. Regarding the metre, comp. above, 69, 8, note 1.

Verse 11.

Note 1. This verse may possibly be a later addition. See Bergaigne, Recherches sur THistoire de la Sa^/hita, I, 6r.

Note 2. On gralhnu, comp. Pischel, Ved. Studien, I, 23 t.

Note 3. Comp. I, 32, 14. ahe^ yataram.

Note 4. See above, 66y 6.

74 VEDIC HYMNS.

above, 69, 8, note 1.

Verse 11.

Note 1. This verse may possibly be a later addition. See Bergaigne, Recherches sur THistoire de la Sa^/hita, I, 6r.

Note 2. On gralhnu, comp. Pischel, Ved. Studien, I, 23 t.

Note 3. Comp. I, 32, 14. ahe^ yataram.

Note 4. See above, 66y 6.

74 VEDIC HYMNS.

MAA^ALA I, HYMN 71. ASHTAKA I, ADHYAYA 5, VARGA 15-16.

i. The loving (women) have (amorously) excited *■ their lover, as wives of the same nest (house) their own husband. The sisters have delighted in the dark and in the red (goddess) 2, as the cows in the brightly shining dawn.

2. Our fathers, the Angiras 1, have broken even the strong fortresses by their hymns, the rock by their shouting. They have opened to us the path of the great heaven; they have obtained day and sun and the shine of the dawn 2.

3. They founded the i?zta ; they set into motion the thought of it1. Thus then the widely-spread (prayers)2 of the poor 3 which seek to obtain (wealth), which are free from thirst 4, the active, approach 5 the tribe of the gods 6, strengthening them by offering them delight.

4. When Matamvan had produced him by attrition, he, the reddish, the noble one, who was brought to many places *, has come to every house. Then the Bh/Vgu-like 2 has undertaken the messengership 3 (for the mortal) as for a mightier king, being attached to him.

5. When he had created sap to the great father Heaven, the knowing one stealthily approached the speckled (cows). The archer fiercely shot an arrow at him. The god turned his impetuous powrer against his daughter 1.

6. Augment, O Agni, twofold the strength of

MAN DAL A I, HYMN 7 I. 75

the man who worships l thee in his house, or offers adoration to the loving one 2 day by day. May he whom thou incitest be united with riches 3.

7. Every nourishment goes towards Agni 1J as the seven young2 rivers (flow) into the ocean. Our strength does not shine from kinsmen3. Do thou therefore who knowest this, procure among the gods kindness for us.

81. When the sharp splendour2 reached the lord of men to incite him3, the bright sperm poured down from Heaven (or, from the god Dyaus)4, Agni produced5 and furthered the blameless, young, well- wishing host6.

9. He who traverses the paths quickly1 like thought, the Sun alone rules over wealth altogether. (There are) the two kings Mitra and Vanma with graceful hands2, who watch over the beloved am- brosia3 in the cows.

10. Do not forget, O Agni, who art a sage pos- sessed of knowledge \ our paternal friendship. Old age impairs the appearance (of men) as a cloud (covers the sun or the sky). Before this curse (attains us), think thou (of us)2.

NOTES.

The same Rishi. Metre, Trish/ubh.

Though the hymns 71-73 are not composed in the Vira^* metre like the preceding hymns, it is shown by manifold evidence that they had the same origin. Verse 8 = VS. XXXIII, 11; TS. I, 3, 14, 6; MS. IV, 14, 15.

NOTES.

The same Rishi. Metre, Trish/ubh.

Verse 1. Note 1. Comp. Geldner, Vedische Studien, II, 134. Note 2. If the text is correct, the ' sisters ' may either

VEDIC HYMNS.

be the ten fingers which generate Agni by attrition (III, 29, 13 ; IV, 6, 8), or the streams of water among which Agni grows up, or streams of Ghrz'ta or the like (comp. II, 5, 5 ; see below). Why these sisters are said to delight in the dark and in the bright goddess, the Night and the Dawn, remains doubtful.

But I think there are reasons which strongly recommend a correction of the text. In III, 55, 11 we read sysivi ka. . . . arushi ka svasarau, ' the two sisters, the dark one and the red one/ Is it not probable that in our passage also itisthesisters who are described as dark and red ? The dark goddess and the red goddess of course are Night and Dawn, and Night and Dawn, as is well known, are sisters in Vedic poetry. And furthermore the ' sisters ' are de- scribed in our verse as amorously exciting the god Agni : for it cannot well be doubted that the svasara^ of the third Pada are identical with the usatik of the first : similarly it is said in 70, 7 — in a hymn belonging to the same collection with our Sukta — that the Nights and Dawns augment Agni's greatness ; in other passages Agni is represented as beloved by the Dawn, or as suckled by Night and Dawn (Bergaigne, Religion Vedique, II, 14. 15). The 'sisters ' then are stated in our verse to delight (a^ushran), probably in Agni : now we read in II, 2, 2. abhi tva nakti^ ushasa^ vava^ire agne vatsam na svasareshu dhenava^, ' The Nights and Dawns, Agni, have lowed at thee as the milch-cows in their stalls at their calves ; ' comp. Bergaigne, II, 15. Thus everything is clear, if we take the usatiA and the svasara/fc for the bright and dark goddesses, i. e. for the Dawns and Nights. The correction of the text to which this inter- pretation leads, is svasara^ .syavi^ arushi^ a^ushran, 'the dark and the red sisters have delighted (in Agni).5 It is easy to understand that the corruption of the text was occasioned by the simile of the fourth Pada. The words ushasam na gava^ seemed to demand a parallel nominative and a parallel accusative in the third Pada. The nomina- tive was svasara^, but there was no accusative. Thus probably arose the reading .syavim arushim.

MAiVDALA I, HYMN 7 1. 77

Verse 2.

Note 1. On the Angiras as the fathers of the priestly tribes, see H. O., Religion des Veda, 278.

Note 2. The phrase ushasa/£ ketM occurs several times in the Rig-veda. I think that ketum usra^ means exactly the same ; it has been shown by Kaegi, Festgruss an Boehtlingk, p. 49, and by Bartholomae, Bezzenberger's Beitrage, XV, 185, that a genitive sing, usra^ existed.

Verse 3.

Note 1. Ludwig refers asya to the sacrificer, Bollensen to Agni, and so does Saya^a. I believe that asya should be explained as rztasya ; the phrase rztasya dhiti is frequently used, comp. IV, 23, 8 ; IX, 76, 4; 97, 34 ; 111, 2. See also Ludwig's note on III, 31, 1 (vol. v, p. 65). — Prof. Max Mliller refers rita. to Agni. ' One might translate it by righteous : They established the righteous (Agni), they moved his mind (made him attend?).'

Note 2. The substantive (of feminine gender) which is to be supplied to didhishva^, atrzshyanti^, &c, seems to me to be giraA or the like. Aryak stands frequently together with gira/i. — Prof. Max Mliller writes : ' Could not ari be a feminine like karshanl and vis; see before, I, 70, 1. We should then translate, and then the people emulous, widely spread, never flagging [the stones also are called atrz'shita/z atrzsh/za^a^, X, 94, 11], and active go towards the gods/

Note 3. See above, 70, 1, note 1.

Note 4. Are the prayers called ' free from thirst ' because they are accompanied by libations of Ghrzta, Soma, &c. ?

Note 5. I believe that devan ^anma depends both on akkka. and on vardhayanti^.

Note 6. Devan, or rather devam, is gtn. plur. ; see above, 70, 6, with note 1.

Verse 4.

Note 1. The place in which vibhritaA stands would seem to show that it is an epithet of Mataruvan, and so it is understood by Ludwig and by Bergaigne (Rel. Ved. I, 54).

78 VEDIC HYMNS.

But it is Agni himself, not Matamvan, who is very fre- quently mentioned as vibhrzta or the like. As we read here, vi'bhrzta^ . . . grzhe-grzhe, it is said in V, n, 4. agni'm nara^ vf bharante grih6-grihe, ' the men carry Agni hither and thither, to every house;' comp. I, 70, 10; III, 55,4 ; X, 1, 2 ; 45, 2 ; 80, 4. Thus I believe the poet means to say that Matamvan first kindled Agni, in one place of course, and that Agni then was brought to many places, to all human dwellings. I think that the text indeed can be understood in this way, if we suppose that the author, for the sake of the metre, allowed himself a hyperbaton or synchysis.

I think that the text indeed can be understood in this way, if we suppose that the author, for the sake of the metre, allowed himself a hyperbaton or synchysis.

We must not omit to mention that the first Pada of I, 148, 1 is nearly identical with our passage : mathtt yat im vishifa^ matarfova. This Pada is deficient by one syllable. If we were to read vi'bhrzta^, as in our passage, this would lead indeed to the conclusion that there is no hyperbaton in our verse — for the verse, 1, 148, 1, could not be explained in that way — but that vibhr/ta/z refers to MatarLsvan. I think, however, that it is more than doubtful that the verse, I, 148, 1, really ought to be corrected in this way ; whatever may have been the original form of that verse, it is quite possible, and even probable, that it differed from our passage just in that one word.

"Note 2. The exact meaning of Bhr/gava;/a is doubtful. It is, of course, derived from Bhr/gu as vasavana, takavana, from vasu, taku. Agni is called Bhr/gava^a also in IV, 7, 4. Comp. Bergaigne, I, 54.

Note 3. With the words a dutyam vivaya comp. IV, 9, 6. veshi it u asya dutyam.

Verse 5.

Note 1. This difficult verse evidently treats of the incest which the father Dyaus has committed with his daughter. Compare on this subject Bergaigne, Rel. Ved. II, 109 seq. Agni seems to be represented here as stimulating the desire of the father ; the ' sap ' (rasa) probably is the sperm, comp. I, 105, 2-

MAiVDALA I, HYMN 7 1. 79

In the second Pada, Agni, having done, as it seems, some mischief, goes away to the ' speckled cows.' We cannot say who these speckled cows were ; they evidently are identical with those mentioned in another passage treating of the same story, X, 61, 8. — Bergaigne paraphrases the second Pada of our verse, wrongly in my opinion, ' Agni sort furtivement de cette fille, de cette vache, przVam.'

The archer who shoots at Agni (third Pada) is not better known to us than the speckled cows. Bergaigne's opinion, ' que cet archer n'est autre que le pere lui-meme,' is not very convincing.

Verse 6.

Note 1. The traditional reading vibhati (' he who shines for thee in his house ') gives no satisfactory sense. I pro- pose to read vidhati. Cf. I, 120, i. katha vidhati apra^eta^.

Note 2. I have some doubts as to the correctness of usatak (Sa^hitapa//^a,u^ato) anu dyun. LLrat, of course, is an epithet not of the days, but of Agni. But then we expect the dative. Correcting the text (orate) is all the easier, because before a following vowel the dative and the genitive were, in the original pronunciation, identical (urata* anu ; see my Prolegomena, 447 sqq.) ; the spellings of the Sa^hitapa/y&a, usato anu and orate anu, belong to the inven- tions of Vedic grammarians.

Note 3. Literally, May he whom thou incitest drive on the same chariot with riches. Comp. such expressions as rathi^ xkykh and the like.

Verse 7.

Note 1. Comp. IV, 44, 2. yuv6^ vapu/£ abhf pr/ksha^ sa^ante ; VII, 90, 5.

Note 3. Literally, May he whom thou incitest drive on the same chariot with riches. Comp. such expressions as rathi^ xkykh and the like.

Verse 7.

Note 1. Comp. IV, 44, 2. yuv6^ vapu/£ abhf pr/ksha^ sa^ante ; VII, 90, 5.

Note 2. Comp. I, 26, 10, note 1.

Note 3. Ludwig : nicht unter unsern freunden ward auszfiindig gemacht die kraftspeise. Grassmann : nicht bei Verwandten ward uns Nahrung sichtbar. Wilson : Our food is not partaken of by our kinsmen. Griffith : Not by our brethren was our food discovered. — Ludwig and Grass- mann translate as if the text had ^amishu. What the

80 VEDIC HYMNS.

instrumental means is shown, I believe, for instance, by IV, 14, 2. vi sQrya/i rasmibhik ^ekitana^, ' the sun shining with his rays/ Thus in our passage the poet seems to me to say, ' We have no strong kinsmen who might add lustre to our strength. Agni, procure thou strength to us.' Comp. X, 23, 7. vidma hi te pramatim deva ^amivat, ' for we know, O god, thy providing care like that of a kinsman/ ■ — Prof. Max Miiller proposes the translation : ' Our wealth is not known by our kinsmen, i.e. we cannot support them as we ought.'

Verse 8. Note 1. The poet returns here to the myth of which he had spoken in verse 5. Should the order of the verses be changed ? — On our verse, compare Geldner, Ved. Studien,

n, 34-

Note 2. Te^as seems to be here a synonym of retas, as in the later language.

Note 3. Is the lord of men Agni ? See the third Pada. — Ishe I consider, with Geldner, as an infinitive.

Note 4. My translation rests on the supposition that dyau^ is to be corrected into dyo^ ; thus the ablative is obtained, of which the word abhike is usually accompanied (comp. Lanman, 433 ; Collitz, Bezzenberger's Beitrage, X, 15). If we leave the reading dyaii^, this nominative will be the subject of the verb ana t. Then te^a/z must be accu- sative dependent on anaz1, and we can scarcely avoid making nrzpatim to depend on the infinitive ishe. This is the way which Geldner has followed in interpreting this passage. But I cannot consider this separation of nrzpatim from the verb ana/ very probable.

Note 5. The exact meaning of ^anayat seems to be here, ' he caused them to be born.5 Comp. 5atapatha Brahma/za I, 7,4,4. yatha tad deva reta/z pra^anayan (comp. Aitareya Brahma/za III, 34 ; see also Rig-veda X, 61, 7).

Note 6. This may be the host of the seven i^z'shis. Comp. Ill, 31, 1-5 ; IV, 1, 12 seq. (?). Or the Maruts are alluded to (comp. below, 72, 4), though that seems to me less probable.

MAiVDALA I, HYMN 7 1.

Verse 9.

Note 1. Literally, in one day. But sadya/z has already in the Rig-veda the secondary meaning * immediately, quickly.'

Note 2. Comp. Ill, 56, 7. rag-ana mitra-varu^a supam.

Note 3. See below, 72, 6.

Verse 10.

Note 1. Comp. VII, 18, 3: there the words abhi vlduA kavi/z san are identical with our text.

Literally, in one day. But sadya/z has already in the Rig-veda the secondary meaning * immediately, quickly.'

Note 2. Comp. Ill, 56, 7. rag-ana mitra-varu^a supam.

Note 3. See below, 72, 6.

Verse 10.

Note 1. Comp. VII, 18, 3: there the words abhi vlduA kavi/z san are identical with our text.

Note 2. Of the second hemistich Prof. Collitz has treated in Bezzenberger's Beitrage, X, 15, note. He paraphrases the meaning in the following way : ' Der Sinn des ganzen Verses ist : unsere Freundschaft mit dir, Agni, stammt aus alter Zeit. Nun sagt man zwar " im Alter andert sich das Aussehn wie das der Wolke." Aber stehe du uns bei vor diesem Fluche.' I do not believe that this interpretation, though very ingenious, gives the real meaning of the Vedic poet.— Comp. I, 179, 1. min&'ti .m'yam ^arimS tanun&m.

[46]

82 VEDIC HYMNS.

MAA^ALA I, HYMN 72. ASH7AKA I, ADHYAYA 5, VARGA 17-18.

i. He has brought down (i.e. surpassed) the wisdom of many a worshipper1, he who holds in his hand all manly power. Agni has become the lord of treasures, he who brought together all (powers of) immortality.

2 1. All the clever immortals when seeking did not find the calf though sojourning round about us. The attentive (gods), wearying themselves, follow- ing his footsteps2, stood at the highest, beautiful3 standing-place of Agni.

3. When the bright ones1 had done service2 to thee, the bright one, Agni, with Ghrzta through three autumns, they assumed worshipful names ; the well-born shaped their own bodies.

4. Acquiring (or, exploring ?) for themselves the two great worlds, the worshipful ones brought for- ward their Rudra-like powers1. The mortal, when (beings) were in discord2, perceived and found out Agni standing in the highest place.

5. Being like-minded they1 reverentially ap- proached him on their knees. Together with their wives they venerated the venerable one2. Aban- doning their bodies they made them their own3, the (one) friend waking when the (other) friend closed his eyes4.

6. When the worshipful (gods) have discovered the thrice seven secret steps1 (or, places) laid down in thee, they concordantly guard with them immor-

MAiTOALA I, HYMN 7 2. 83

tality. Protect thou the cattle .and that which remains steadfast2 and that which moves.

7. Knowing, O Agni, the established orders1 of (human) dwellings, distribute in due order gifts2 that they may live. Knowing the ways which the gods go3, thou hast become the unwearied mes- senger, the bearer of oblations.

8. They who knew the right way and were filled with good intentions, beheld from heaven the seven young1 (rivers) and the doors of riches. Sarama found the strong stable of the cows from which human clans receive their nourishment2.

9. The Earth has spread herself far and wide with them who are great in their greatness, the mother Aditi, for the refreshment of the bird1, with her sons who have assumed all powers of their own dominion2, preparing (for themselves) the way to immortality.

10. When the immortals created the two eyes of heaven1, they placed fair splendour in him (Agni)2. Then they rush down3 like streams let loose. The red ones have recognised, O Agni, those which are directed downwards4.

NOTES.

The Same Rhhx and metre. — Verse 1 = TS. II, 2, 12, 1. Verse 3 = TB. II, 4, 5, 6. Verses 8-9 = TB. II, 5, 8, 10.

Verse 1.

Note 1. The meaning seems to me to be : by his wisdom he excels all human wisdom. Prof. Max Miiller translates: * Agni, who holds in his hand all that men desire, conquers

G 2

84 VEDIC HYMNS.

(or, wins for himself) the praises of many a wise worshipper.' And the last Pada: 'he who brought together all immortal blessings.'— On j&rvat, see VI, 61, i; VII, x8, 18; VIII, 23, 28.

Verse 2.

Note 1. Here we have again the myth of the hidden Agni whom the gods seek. Agni is meant by the calf.

Note 2. Going on foot, Saya^a.

Note 3. I follow Saya/^a, Bollensen, and Ludwig in taking Mru as a locative.

Verse 3.

Note 1. ' Was not Saya/za right in taking this verse as referring to the Maruts? Cf. VI, 48, 21. . . . su^ata also is an epithet of the Maruts, I, 88, 3 ; 166, 11.' M. M.

Note 2. As to the subjunctive, comp. Delbruck, Syn- taktische Forschungen, I, p. 67. The Taittiriya Brahma/za (II, 4, 5, 6) reads saparyan.

Verse 4.

Note 1. I follow the Padapa/^a which has rudriya. But possibly we may have the nom. plur. rudriya/z : ' the worshipful Rudriyas (i.e. Maruts) rushed forward.'

Note 2. The translation of nemadhita is in jeopardy.

Verse 5.

Note 1. Probably the mortals, as Ludwig understands it. Comp. marta^, verse 4.

Note 2. The venerable one is Agni.

Note 3. Possibly the text is corrupt. In IV, 24, 3 we read ririkva^sa^ tanva^ krzVzvata tram, 'abandoning (i.e. risking) their bodies they took him (Indra) for their pro- tector ' (comp. I, 100, 7). Should sva^ have supplanted another word, for instance, tram ? As the pronoun sva very frequently stands in apposition with tantf, it may have found its way also into passages to which it did not belong.

MAN DAL A I, HYMN "J 2. 85

Note 4. The meaning seems to be that whenever the attention of one of the friends relaxed, another friend watched instead of the first. See Zeitschrift der Deutschen Morgenl. Gesellschaft, XLIV, 328 ; Bartholomae, Studien zur indogerm, Sprachgeschichte, I, 95.

Verse 6.

Note 1. Saya/za explains the tri^ sapta pada as the three times seven kinds of sacrifices, the seven Pakaya^Tzas, the seven Havirya^as, the seven Somaya^Tzas. But this later system of the twenty-one forms of sacrifice can scarcely have existed at the time of the Rig-veda Sa//zhita. Three times seven is a favourite number in Rig-vedic mysticism ; comp. I, 191, 12. 14; IV, 1, 16; VII, 87, 4 ; VIII, 46, 26 ; 69, 7 ; 96, 2 ; IX, 70, 1 ; 86, 21 ; X, 64, 8 ; 90, 15. Possibly three times seven pieces of wood (sami- dha^) are alluded to, comp. X, 90, 15, but everybody who has studied Bergaigne's Arithmetique mythologique (Rel. Ved. II, 114 seq. ; see especially p. 122) will admit that there are ever so many possible interpretations of a passage like this. Prof. Max Miiller's translation is : ' The worship- ful gods found in thee the twenty-one words which are hidden in thee. They guard with them the immortal (Agni).' — Instead of avidan (Padapa//za) I think we must read avidan.

Note 2. Ludwig certainly is wrong in translating ' hiite du den wandel von tier und pflanze/ The author of this group of hymns is very fond of the phrase sthatu^ £aratham and the like ; see I, 68, 1 ; 70, 3. 7. The same phrase, in one or the other of its possible shapes, has evidently been used by him here also. The plural masculine sthatr/n is indeed very strange. Possibly J. Wackernagel is right in reading sthatii/z (Kuhn's Zeitschrift, XXV, 287 ; comp. Lanman, p. 422); the reading sthatr//z may be due to the neighbourhood of pa^fin. This sort of blunder is very frequent in the text of the Rig-veda. Prof. Max Miiller suggests : the stabled cattle and what moves about (in the meadows).

86 VEDIC HYMNS.

Verse 7.

Note 1. On vayiina, comp. Pischel, Ved. Studien, I, 295. 300. ' The thoughts of human beings.' M. M. Note 2. Surudh : Pischel, Ved. Studien, I, 32. 50. Note 3. ' Which lead to the gods ?' M. M.

Verse 8.

Note 1. Comp. 1, 26, 10, note 1. — * Beheld the seven young rivers coming down from heaven/ M. M.

Note 2. See Delbruck, Syntaktische Forschungen, I, 87.

Verse 9.

Note 1. The bird seems to be Agni.

Surudh : Pischel, Ved. Studien, I, 32. 50. Note 3. ' Which lead to the gods ?' M. M.

Verse 8.

Note 1. Comp. 1, 26, 10, note 1. — * Beheld the seven young rivers coming down from heaven/ M. M.

Note 2. See Delbruck, Syntaktische Forschungen, I, 87.

Verse 9.

Note 1. The bird seems to be Agni.

Note 2. The Padapa/^a gives su-apatyani. There is no doubt a word su-apatya, 'blessed with good offspring.' This is frequently used together with such nouns as rayi, kshaya, ish ; it stands in several passages by the side of pra^avat. See I, 117, 19 ; II, 2, 12 ; 4, 8; 9, 5 ; III, 3, 7 ; 16, 1 ; IV, 2, 11 ; X, 30, 12. But from this word should be distinguished sva-patya, derived from sva-pati (X, 44, 1, &c), ' a mans own dominion,5 or ' own rulership ; ' comp. ^■aspatya. This word is found here, and in some other passages, for instance, VII, 91, 3. vuva it nara^ svapatyani kakruk^ ' the heroes have exercised all the powers of their own dominion;5 VIII, 15,10. satra vuva svapatyani dadhishe, ' thou hast assumed (Indra) all powers of thy own dominion altogether.5 — Ludwig translates correctly, 'alle selbsther- lichkeit.5

The Taittinya Brahma/za reads ^akrii^ for tasthu/i This reading evidently rests on Rig-veda IV, 34, 9 ; VII, 91, 3. There is no reason, however, for preferring this to the traditional reading of our Rik-text.

Verse 10.

Note 1. The sun and the moon ? This very natural explanation will scarcely be modified on account of passages like the following (Satapatha Brahma^a I, 6, 3, 38):

MANDALA I, HYMN 72. 87

' These are the two eyes of the sacrifice, the (oblations of butter called) A^yabhagas.'

Note 2. Comp. below, 73, 4.

Note 3. It is not necessary to change the text ; I believe, however, that the conjecture adha^ ksharanti (they stream downwards) would not be quite improbable. Comp. my Prolegomena, p. 369, note 1. — The subject seems to be the streams of sacrificial libations.

Note 4. Both expressions, ' the red ones ' and ( those which are directed downwards/ are feminine. The red ones may be the dawns. But these cannot be called ' directed downwards.' I take, therefore, the one noun as a nominative, the other as an accusative. Cannot ( those which are directed downwards ' be the libations of Ghrz'ta and the like, which the dawns see? — Prof. Max Muller translates : ' People recognised the red netherward mares (of thee), O Agni.' He supplies gv§\§,h or takes arushU as mares, cf. V, $6, 6.

88 VEDIC HYMNS.

MAiVZ>ALA I, HYMN 73. ASH7AKA I, ADHYAYA 5, VARGA 19-20.

i. He who gives vigour like wealth acquired by the fathers1, who is a good guide like the instruction of a sage, who is pleased (by worship) like a comfort- ably resting guest2, (Agni) has crossed the (sacrificial) seat of the worshipper like a Hotrz.

2. He who being truthful like the god Savitrz1 protects by his power of mind all settlements2, praised by many like impetuous splendour3, the truthful one has become dear like vital breath and worthy to be searched for4.

3 \ (Agni) who possessing every refreshment dwells on the earth like a god, like a king who has made himself (valiant) friends2, like heroes who sit in front and under shelter, like a blameless wife beloved by her husband —

4. Thee, O Agni, who art constantly kindled in the house, men have worshipped in their firm dwellings. They have placed in him rich splendour1. Be thou possessed of all life, a supporter of riches2.

5. May the liberal givers, O Agni, attain nourish- ment, may the rich1 who bestow gifts (on us) attain to a full span of life. May we win in battles the booty of him who does not give1, obtaining a (rich) share before the gods, that we may win glory2.

6. The lowing milch-cows of 7?zta, assigned by Heaven, were exuberant with their full udders. The rivers imploring the favour (of the gods) from afar

M AND ALA I, HYMN 73. 89

have broken through the midst of the rock with their floods.

7. Imploring favour from thee, O Agni, the wor- shipful (gods) have won glory in the sky. They have made Night and Dawn of different shapes ; they have joined the black and red colour (to Night and Dawn).

8. And may we, our liberal givers and ourselves, be the mortals whom thou furtherest to wealth, O Agni1. Like a shadow thou followest the whole world, having filled the two worlds (Heaven and Earth) and the air2.

9. May we, O Agni, guarded by thee, conquer with our racers the racers, with our men the men, with our heroes the heroes (of our enemies). Being masters of the riches which their fathers1 have con- quered, may our rich (givers) reach a hundred winters.

10. May these hymns, O Agni, worshipper (of the gods), be grateful to thee, to thy mind and heart. May we be able to bridle thee, the well- harnessed wealth1, acquiring the glory which the gods have assigned us.

NOTES.

The same Rtshi and metre.— Verse 5 = MS. IV, 14, i5- Verse 7 = TB. II, 7, 12, 5. Verse 10 = MS. IV, 14, 15-

Verse 1.

Note 1. Agni is compared to wealth acquired by the fathers, being himself pitr/vitta, found by the forefathers

90 VEDIC HYMNS.

of the Brahmanic tribes. Prof. Max Miiller proposes to translate : ' wealth inherited from the fathers.'

Note 2. Comp. VII, 42, 4, and see also VI, 16, 42.

Verse 2.

Note 1. The first Pada is identical with the fourth of

IX, 97, 48. There the expressions are referred to Soma. Note 2. On vr^-ana, comp. the quotations given above,

I, 60, 3, note 2 ; cf. IX, 87, 2. vrz^anam.rakshama/za^. Note 3. Comp. I, 64, 9. amati^ na dar^ata. Note 4. Comp. II, 4, 1 (see below).

Verse 3.

Note 1. The first three Padas are nearly identical with 111,55,21.

Note 2. As to the meaning of hitamitra, comp. X, 108,3. mitram ena dadhama ; see also X, 132,5, and H. O., Religion des Veda, 186, note 1.

Verse 4.

Comp. I, 64, 9. amati^ na dar^ata. Note 4. Comp. II, 4, 1 (see below).

Verse 3.

Note 1. The first three Padas are nearly identical with 111,55,21.

Note 2. As to the meaning of hitamitra, comp. X, 108,3. mitram ena dadhama ; see also X, 132,5, and H. O., Religion des Veda, 186, note 1.

Verse 4.

Note 1. Comp. I, 72, 10 (see above).

Note 2. I cannot accept Pischel's translation of dhani;za// rayi/zam, ' der Reichtum fliessen lasst' (Vedische Studien, I, 40). — ' Be thou, who art. rich in all food, the protector of riches/ M. M.

Verse 5.

Note 1. On surf and ari, see Bergaigne, Rel. Ved. II, 218 seq. Ary&k may also be nom. pi. and mean ' (we) the poor ones.'

Note 2. ' May we win in battles the booty of the enemy, setting aside a share for the gods to their glory.' M. M.

Verse 8.

Note 1. In the first Pada one syllable is wanting. Perhaps the ace. plur. yan had here dissyllabic value. Note 2. The last Pada is identical with the second of

X, 139, 2.

MAiVDALA I, HYMN J $. 9 1

Verse 9. Note l. Comp. above, verse i, note i.

Verse 10.

Note 1. Comp. sakema. vkginak yamam, II, 5, i ; agne .sakema te vayam yamam devasya vagina/i, III, 27, 3. As sudhur and sudhura are epithets of horses, the poet of course could say, sakema sudhiira^ yamam te. But Agni is not only a horse; he is also wealth (II, 1, 12 ; IV, 2, 5, &c). The combination of the two metaphors explains the curious expression sudhura/z rayaA.

92 VEDIC HYMNS.

MAA^ALA I, HYMN 74.

ASHTAKA I, ADHYAYA 5, VARGA 21-22.

i. Going forward to the sacrifice let us repeat a prayer to Agni who hears us, may he be afar or with us —

2. He who foremost1 in ... .2, when the human tribes met (in battle), has preserved his home to the worshipper.

3. And let the people say ' Agni is born, the slayer of foes (or, the slayer of VWtra), he who wins the prize in every battle/

4. The man in whose home thou art a messenger, and to whose sacrificial food thou eagerly comest for feasting, to whose worship thou impartest won- derful power —

5. Such a man the people call a giver of good oblations, O Angiras, a friend of the gods, O son of strength1, and a possessor of a good Barhis (or sacrificial grass).

6. And thou shalt conduct them hither, the gods1, that we may praise them, that they may eagerly come, O resplendent one, to the sacrificial offerings.

7. No noise1 of the horses of the moving chariot2 is heard any way, when thou goest on thy messen- gership, O Agni.

8. When guarded by thee the racer becomes fearless ; the worshipper, O Agni, who is behind, gains the advantage1 over him who is ahead.

MAiVDALA I, HYMN 74. 93

9. And thou winnest, O Agni, brilliant, high bliss in strong heroes from the gods, O god, for the worshipper.

NOTES.

8. When guarded by thee the racer becomes fearless ; the worshipper, O Agni, who is behind, gains the advantage1 over him who is ahead.

MAiVDALA I, HYMN 74. 93

9. And thou winnest, O Agni, brilliant, high bliss in strong heroes from the gods, O god, for the worshipper.

NOTES.

This hymn opens the section ascribed to Gotama Rahu- ga^a, and belonging indeed, as several passages show, to the family of the Gotamas (comp. Zeitschrift der D. Morg. Gesellschaft, XLII, 221). The metre is Gayatri. — Verse 1 = VS. Ill, 11; TS. I, 5, 5> 1; MS. I, 5, i (I, 5, 5- 6). Verses 1-3 = SV. II, 729. 730. 732. Verse 3 = TS. Ill, 5,11,4; MS. IV, 10, 3.

Verse 2.

Note 1. Or purvya^, 'the old Agni,' cf. IX, 96, 10? (M. M.) Note 2. I have left untranslated the obscure word snihitishu (Saya^a, vadhakarmishu). It seems to be iden- tical with sn&iiti, which occurs VIII, 96, 13. apa snehiti^ nranana^ adhatta (the S&ma-veda has the reading snih°). Here the verb apa adhatta (comp. VI, 20, 5; X, 164, 3) and the comparison of the second hemistichs of the two following verses, 14 and 15, seem to show that the word means some kind of hostile powers, which would do very well for our passage. — In Taittiriya Ara/zyaka IV, 23 the word sni'hiti occurs in an enumeration of the 'terrible substances' (ghora^ taniiva^) of Agni. — Comp. Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der Rig- veda-Forschung, p. 93.

Verse 5. Note 1. See above, I, 26, 10, note 1.

Verse 6.

Note 1. See Delbriick, Syntaktische Forschungen, I, 20, 111.

94 VEDIC HYMNS.

Verse 7.

Note 1. On upabdi, which literally means the noise produced by going, see Joh. Schmidt, Kuhn's Zeitschrift, XXV, 55 ; Hiibschmann, Das indogermanische Vocal- system, 124.

Note 2. Yoh (comp. X, 176, 3?) seems to be a genitive of yu, ' the going one ; ' comp. sva-yii, .nibham-yu ; Lanman, 401.

Verse 8.

Note 1. The last syllable of asthat has the value of two syllables.

M AND ALA I, HYMN 75. 95

MAA^ALA I, HYMN 75.

ASH7AKA I, ADHYAYA 5, VARGA £3.

i. Accept gladly our most widely-sounding1 speech, the most agreeable to the gods, thou who, in thy mouth, offerest the sacrificial food (to the gods).

2. And may we then pronounce to thee, O highest Angiras, Agni, best worshipper, a prayer agreeable to thee and successful.

3. Who is thy kinsman among men, O Agni ? Who performs worship to thee 1 ? Who art thou, and where dost thou rest ?

4. Thou, O Agni, art the kinsman, the dear friend (' Mitra ') of men, a friend who is to be magnified by his friends.

5. Sacrifice for us to Mitra and Varu/za. Sacrifice to the gods, (a sacrifice conforming to) the great Rita.\ Sacrifice, O Agni, to thy own house.

NOTES.

The same Rzshi and metre. — Verse 1 = TB. Ill, 6, 7, 1 ; MS. Ill, 10, 1 (IV, 13, 5). Verses 3-5 = SV. II, 885-887. Verse 5 - VS. XXXIII, 3 ; TB. II, 7, 13, 1.

Verse 1. Note 1. Comp. VI, 68, 9. manma . . . sapratha/z.

NOTES.

The same Rzshi and metre. — Verse 1 = TB. Ill, 6, 7, 1 ; MS. Ill, 10, 1 (IV, 13, 5). Verses 3-5 = SV. II, 885-887. Verse 5 - VS. XXXIII, 3 ; TB. II, 7, 13, 1.

Verse 1. Note 1. Comp. VI, 68, 9. manma . . . sapratha/z.

Verse 3. Note 1. May we not take dcUii-adhvara as a compound with governed final member, like vidddvasu, sadadyoni &c. ?

Verse 5. Note 1. Comp. Gaedicke, Der Accusativ im Veda, 159.

96 VEDIC HYMNS.

MAA/£>ALA I, HYMN 76. ASHJAKA I, ADHYAYA 5, VARGA 24.

i. What supplication is to thy mind's taste l ? What (pious) thought may be, O Agni, most agreeable to thee ? Or who has won for himself thy wisdom by sacrifices ? Or with what thoughts may we worship thee 2 ?

2. Come hither, Agni, sit down here as a Hotrz. Become our undeceivable leader1. May Heaven and Earth, the all-embracing, protect thee. Offer the sacrifice to the gods that they may be highly gracious to us.

3. Burn down all sorcerers, O Agni; become a pro- tector of the sacrifices against imprecations. And conduct hither the lord of Soma (Indra) with his two bay horses. We have prepared hospitality for him, the good giver.

4. With words procuring offspring, carrying thee (to our sacrifice) with my mouth \ I call 2 thee hither, and thou shalt sit down here with the gods. Perform the service of a Hotrz and of a Potrz3, O worshipful one. Be thou a giver and a father 4 of riches.

5. As thou didst perform sacrifice to the gods with the sacrificial food of the wise Manu *, a sage together with sages, thus, O highly truthful Hotrz, perform thou the sacrifice to-day, O Agni, with thy joy-giving sacrificial ladle2.

M AND ALA I, HYMN 76. 97

NOTES.

The same 7?zshi. Metre, Trish/ubh.

Verse 1.

M AND ALA I, HYMN 76. 97

NOTES.

The same 7?zshi. Metre, Trish/ubh.

Verse 1.

Note 1. Saya^a takes vara in the sense of 'holding back' (comp. I, 143, 5), and makes manasa^ depend on varaya. He says, ' he agne te tava manaso varaya nivara^ayasmasv avasthapanaya kopetir bhuvat kidrzsam upagamana/^ bha- vet.' The modern translators are evidently right in as- signing to vara the meaning of ' wish ' or the like (comp. VII, 59, 2. yih vak varaya daVati), but they differ as to whether manasa^ should be taken as belonging to varaya or to upeti^. Ludwig translates, 'Welches nahen des geistes ist gegenstand der wal dir?' Grassmann, 'Welch Nahen ist nach deines Herzens Wunsche ? ' My opinion is that the tradition of the text is not quite free from suspicion. My doubts are based on VI, 21, 4. kas te yzgnih manase jam varaya, 'What sacrifice (O Indra) is agreeable to thy mind, to thy wish?' Here we have a question addressed to the god, beginning with kas te, quite similar to the question of our poet, which begins with ka te. We have the word jam, as in our passage ja^tama. We have varaya exactly as in our passage. We have, by the side of varaya, a case-form of manas as in our passage. But we have the dative manase instead of the genitive manasa/£. We may add that there are some other passages in which a dative of a similar meaning stands likewise by the side of varaya: thus, VIII, 82, 3. aram varaya manyave bhuvat te indra sim (comp. bhuvat agne ja^tama in our passage) hrzde, ' May it be, O Indra, according to thy wish and thy mood, may it be agreeable to thy heart;' VIII, 84, 4. varaya deva manyave, 'to thy wish, O god, to thy mood/

All this tends to raise the supposition that in our [46] H

98 VEDIC HYMNS.

passage also we should read manase varaya, which datives seem to depend on ^awtama. We should then translate, ' What supplication, what (pious) thought may be, O Agni, most agreeable to thy mind and to thy wish ? '

Note 2. This seems to be a Pada of the defective type, with four syllables before the caesura and ending as if there were five syllables before the caesura; comp. my Prolegomena, 68 seq. It would be easy, however, to restore the normal metrical form, for instance, by reading tiibhyam instead of te.

Verse 2.

Note 1. Pura^-eta, literally, ' he who goes before some- body.'

Verse 4.

my Prolegomena, 68 seq. It would be easy, however, to restore the normal metrical form, for instance, by reading tiibhyam instead of te.

Verse 2.

Note 1. Pura^-eta, literally, ' he who goes before some- body.'

Verse 4.

Note 1. It would be unnatural to give to the medium a huve the passive sense and not to translate it, as it must be translated m so many passages, * I call (thee) hither/ But, if so, it is very difficult to avoid the conclusion that vahni^ asa (' he who carries somebody with his mouth ; ' comp. I, 129, 5; VI, ii, 2; 16, 9; VII, 16, 9; X, 115, 3; see vol. xxxii, pp. 42 seq.) refers here not to Agni, the divine carrier, but to the human priest, who with his mouth, i.e. by his songs, carries Agni to his sacrifice. Vahni is used very frequently indeed of human worshippers, and generally the transferring of epithets of the divine priest Agni to human priests, and vice versa, is quite to the taste of Vedic poets. — Comp. on a huve and vahni/z asa, Neisser, Bezzenberger's Beitrage, XVIII, 320 seq. ; XX, 69, and below, I, 127, 8, note 1; S.B.E., vol. xxxii, p. 42. See also Delbriick, Altindische Syntax, 473, who very rightly observes : es liegt kein Grund vor, dem huve den Character einer ersten Person zu versagen.

Note 2. On the accent of huve, on which Ludwig bases very bold conclusions, see Delbriick, Altindische Syntax, 41 ; Weber, Indische Studien, XIII, 73.

Note 3. Comp. X, 3, 3. — On the priestly functions of the

MANDALA I, HYMN 76. 99

Potrz, see Weber, Indische Studien, X, 141, 366, 376 seq. ; H. O., Religion des Veda, 391.

Note 4. On these vocatives, see Delbriick, Altindische Syntax, 106.

Verse 5.

Note 1. Manus is here a proper name ; comp. Bergaigne, I, 65 seq. On his priestly character, comp. H. O., Religion des Veda, 275.

Note 2. On ^uhva, comp. Pischel, Ved. Studien, II, 113. The ladle is meant for the flame of Agni.

H 2

IOO VEDIC HYMNS.

MAA^ALA I, HYMN 77. ASH7AKA I, ADHYAYA 5, VARGA 25.

i. How shall we sacrifice to Agni ? What words, agreeable to the god, shall be addressed to him, the luminous one, who, being immortal and righteous, the Hotrz, the best sacrificer, conveys the gods to the mortals1 ?

2. Bring hither by adoration the Hotrt who is most beneficial in sacrifices and righteous. When Agni repairs to the gods on behalf of the mortal1, may he be attentive in his mind, and may he perform the sacrifice2.

3. For he is wisdom1, he is manly, he is straight- forward ; like Mitra he has become the charioteer of the mysterious2. Therefore the Aryan clans3, longing for the gods, address him, the wonderful one, as the first at the sacrifices.

4. May that Agni, the manliest of men, triumphant with riches [?] \ come with help to our words, to our devotion, and (to the devotion) of those most powerful liberal givers who bent on the prize2 have constantly stirred up our prayers3.

5. Thus Agni, the righteous Gatavedas, has been praised by the priestly Gotamas1. May he augment their splendour and their strength. He the knowing one gains increase according to his desire.

NOTES.

The same Rishi and metre.

Verse 1. Note 1. The construction is ya^ krindti devan martyeshu. Comp., for instance, X, 40, 2. ka/i vam . . . krzVmte sadhasthe

M AND ALA I, HYMN 77. IOI

a. Ludwig translates : der unter den sterblichen der unsterbliche hotar . . . schafft die gotten — ' Could it be ishkrinoti ? ' M. M.

Verse 2.

Note 1. The third Pada of this verse has nine syllables instead of eleven. If we read, as several times must be done, martyaya for martaya, we get ten syllables, and the Pada may belong to the defective type mentioned above, j6, 1, note 2.

Note 2. Ka, seems to me to stand here, as it several times does, in the first of the members of sentence con- nected by it. See Delbriick, Altindische Syntax, 475. Prof. Max Miiller believes that it depends on yat: yat ve^, yat kz. sa bodhati, ' Bring hither the Hotri ... so that Agni may invite the gods . . . and that he (the mortal or Agni) may be attentive, &c.'

Verse 3.

Note 1. Grassmann gives to kratu here and in a number of other passages the meaning 'der Starke.' This is in- admissible ; comp. Bergaigne, III, 304.

Note 2. Here we have again a Pada of ten syllables (see verse 2, note 1), unless bhut has dissyllabic value. Prof. Max Miiller translates this Pada : * like a friend he is the charioteer of enormous wealth/

Note 3. Comp. I, 96, 3 (see below).

Verse 4.

Note 1. On ri-sadas, comp. above, I, 26, 4, note 1.

Note 2. Comp. I, 92, 8. There Ushas receives the epithet va^*aprasuta.

Note 3. Comp. VII, Sy, 3. spa^a^ Varu/zasya ... ye ishayanta manma.

Verse 5.

Note 1. This is again a Pada of ten syllables.

102 VEDIC HYMNS.

MAM9ALA I, HYMN 78.

ASH7AKA I, ADHYAYA 5, VARGA 26.

i . O Gatavedas, who dwellest among all tribes, we the Gotamas (praise) thee with our song — we praise thee aloud with (songs full of) splendour.

2. Gotama1 desirous of riches exalts thee, as thou art, with his song. We praise thee aloud with (songs full of) splendour.

3. We call thee, such as thou art, the highest winner of booty, as Ahgiras did. We praise thee aloud with (songs full of) splendour.

4. (We praise) thee, the greatest destroyer of enemies (or, of Vntra), who hurlest the Dasyus away — we praise thee, such as thou art, aloud with (songs full of) splendour.

5. We the Rahuga/zas1 have recited a honey- sweet speech to Agni. We praise thee aloud with (songs full of) splendour.

NOTES.

The same Rtshi. Metre, G&yatri.

"Verse 2.

Note 1. This probably means, cthe descendant of Gotama.' See Zeitschrift der D. Morg. Gesellschaft, XL 1 1, 203.

Verse 5.

5. We the Rahuga/zas1 have recited a honey- sweet speech to Agni. We praise thee aloud with (songs full of) splendour.

NOTES.

The same Rtshi. Metre, G&yatri.

"Verse 2.

Note 1. This probably means, cthe descendant of Gotama.' See Zeitschrift der D. Morg. Gesellschaft, XL 1 1, 203.

Verse 5.

Note 1. The Rahuga^as seem to be a branch of the Gotamas; see A^valdyana 5rautasutra XII, u, 1.

MAiVDALA I, HYMN JQ. IO3

MAA^ALA I, HYMN 79. ASH7AKA I, ADHYAYA 5, VARGA 27-28.

i. The golden-haired in the expanse1 of the atmosphere, the roaring2 snake, is hasting (through the air) like the wind ; the brightly resplendent watcher of the dawn 3, he who is like the glorious, ever active and truthful (goddesses)4.

2. By thy goings the beautifully-winged (birds) were disparaged 1 ; the black bull 2 has roared, when here3 (all this happened). He has come as if with the bounteous smiling (women) 4. The mists fly, the clouds thunder.

3. When they have led him, who swells1 with the milk of Rite, on the straightest paths of /?zta, then Aryaman, Mitra, and Varu^a, he who walks round the earth 2, fill the leather-bag (the cloud) in the womb of the lower (atmosphere [?]) 3.

II.

4. Agni, who art lord of booty, rich in cows, young son of strength \ bestow on us, O G^tavedas, great glory.

5. Being lighted, a Vasu, a sage, Agni who is to be magnified by (pious) words, O (god) with many faces, shine to us so that riches may be ours.

6. Reigning x by night by thy own power, O Agni, and at the break of dawn, O god with sharp teeth, burn against the sorcerers.

104 VED1C HYMNS.

III.

7. Bless us, O Agni, with thy blessings, when our Gayatra song is brought forward (to thee), thou to whom reverence is due in all our prayers.

8. Bring us wealth, O Agni, which may be always conquering, excellent and invincible1 in all battles.

9. Bestow on us, Agni, through thy kindness 1 wealth which may last all our life 2, and have mercy3 on us that we may live.

IV.

10. O Gotama 1, bring forward purified words, bring songs to the sharp-flaming Agni, desirous of his favour.

1 1 . May he who tries to harm us, whether nigh or afar, fall down. Do thou lead us alone to in- crease.

12. The thousand-eyed Agni, who dwells among all tribes, scares away the Rakshas. The praise- worthy Hotrz (Agni) is praised \

NOTES.

The same Rtshl Metre, 1-3 Trish/ubh ; 4-6 Ush^ih ; 7-12 Gayatri.

What in the traditional text is one hymn, consists really of four independent hymns of three verses each. This is to be concluded from the well-known laws of arrangement of the Sawhita, and is confirmed by the change of metre and by the reception of two of the four hymns into other Vedic Sa^hitas : the second (verses 4-6) is found in the Sama-veda II, 911-913 ; Va£\ Sa//zhita XV, 35-37 ; Taitt.

MAiTOALA I, HYMN 79. IO5

Sa^hiti IV, 4, 4, 5 ; Maitr. Sa^hita II, 13, 8; the third (verses 7-9) in the Sama-veda II, 874-876. Besides, verses 1-2 occur Taitt. Sa^h. Ill, 1, 11, 4-5; verse 2, Maitr. Sa/^h. IV, 12, 5; verse 4, Sama-veda I, 99; verses 8, 9, Maitr. Samh. IV, 12, 4; verse 9, Maitr. Sawh. IV, 10, 6; Taitt. Br. II, 4, 5, 3-

Verse 1.

Note 1. As to visara I think we should compare VII, 36, 1. vi sanuna przthivf sasre urvf, ' The wide earth has expanded with her surface.' Prof. Max Muller observes with regard to this Pada: when the sky sends forth the rain, the lightning appears.

Note 2. On dhiini, see vol. xxxii, p. 112 (I, 64, 5), and Geldner, Vedische Studien, I, 268. I do not take the word with Geldner for an epithet of Vata, the wind, but of the snake, i.e. Agni, who very probably is to be understood here as in the whole Trika, as the fire of the lightning.

Note 3. Perhaps we have here again a Pada of ten syllables, of the type which occurs several times in the preceding hymns. Or possibly the text should be corrected : ushasa/^ na navedM, ' a knower (of sacrifices, comp. IV, 23, 4; V, 12, 3) like the dawns/ or ushasam naveda// (with dissyllabic -am), ' a knower of the dawns.' — See Lanman,

Note 4. The waters? Or the dawns?

Verse 2.

Note 1. On the nasalization of aminantan in the Sa^- hita text, see my Prolegomena, p. 471.

Note 2. I. e. Par^anya, the thundering cloud. Comp. V, 83, 1 ; VII, toi, 1 ; Bergaigne, Rel. Vedique, III, 27 seq.

Note 3. Regarding yadi idam, comp. IV, 5, 11. There the verb belonging to yadi must be supplied ; in the same way our passage must be interpreted also, unless we resort to changing the text and accentuating the verb nonava, in which case the translation would be, * when the black bull has bellowed here/

I06 VEDIC HYMNS.

Note 4. The women may be the showers of rain. Or they could be understood as the dawns, comp. ushasa^ naveda^, verse i.

Verse 3.

Note 1. I propose to read pfyanam.

Note 2. On pari^man, see Joh. Schmidt, Kuhn's Zeit- schrift, XXV, 86 ; Bartholomae, Bezzenberger's Beitrage, XV, 27 seq. ; Bergaigne, Rel. Ved. II, 505 ; and compare especially X, 93, 4. The word evidently is connected not with the verb gam, but with ksham, ' the earth/ of which we find the genitives gm&k and gmkh.

Schmidt, Kuhn's Zeit- schrift, XXV, 86 ; Bartholomae, Bezzenberger's Beitrage, XV, 27 seq. ; Bergaigne, Rel. Ved. II, 505 ; and compare especially X, 93, 4. The word evidently is connected not with the verb gam, but with ksham, ' the earth/ of which we find the genitives gm&k and gmkh.

Note 3. It does not seem probable to me that lipara means here the lower pressing-stone, as Grassmann, Ludwig, and Pischel (Vedische Studien, I, 109) suggest (Grass- mann : den Schlauch beim untern Pressstein. Ludwig : den schlauch ... an des steines ort. Pischel : sie legen das Fell mitten auf den Stein). I propose to supply ra^asa^ ; comp. I, 62, 5. rigzh uparam ; IV, 1, 11. ra^asa^ asya yonau, and especially IV, 17, 14, where we find the 'womb of the atmosphere ' (ra^asa^ asya yonau) mentioned, quite as in our passage, together with the leather-bag (tva£), i. e. the cloud. — Bergaigne (Rel. Ved. II, 505) translates and explains, 'arrose la peau dans le sejour de l'inferieur,5 c'est-a-dire fait couler les eaux du del pour l'Agni terrestre.

Verse 4.

Note 1. See above, I, 26, 10, note 1.

Verse 6.

Note 1. Ra^an seems to be the participle of rkg ; comp. VIII, 19, 31. kshapaA vastushu ra^asi. Now it is very im- probable that of this participle a vocative should occur ; see Lanman, 509. I believe, therefore, that we should accentuate ra^an (comp. the remarks of Bartholomae, Bezzenberger's Beitrage, XV, 204).

Verse 8. Note 1. Comp. IX, 63, 11. rayim . . . dush/aram.

MANDALA I, HYMN 79. IO7

Verse 9.

Note 1. As to su^etiina, comp. I, 159, 5. Note 2. Comp. VI, 59, 9. rayi'm vls-vayuposhasam. Note 3. Matv/ikam is a second object of dhehi, not an epithet of rayi'm. Comp. VIII, 7, 30.

Verse 10. Note 1. Comp. above, 78, 2, note 1.

Verse 12.

Note 1. On the use of the middle of gri with passive meaning, comp. Delbriick, Altindische Syntax, 264.

I08 VEDIC HYMNS.

MAA^ALA I, HYMN 94. ASH7AKA I, ADHYAYA 6, VARGA 30-32.

i. We have sent forward1 with thoughtful mind this song of praise like a chariot to the worthy 6atavedas. For blissful is his care for us in his companionship. Agni ! May we suffer no harm in thy friendship.

2. He prospers for whom thou performest the sacrifice ; he dwells untouched 1 ; he acquires abundance of heroes. He is strong; no distress overtakes him. Agni ! May we suffer no harm in thy friendship.

3. May we be able to light thee. Prosper our prayers. The gods eat the sacrificial food that is offered in thee. Bring thou hither the Adityas, for we long for them. Agni ! May we suffer no harm in thy friendship.

4. Let us bring fuel and prepare sacrificial gifts for thee, awaking thy attention at each joint1 (of the month). Help forward our prayers that we may live. Agni ! May we suffer no harm in thy friendship.

5. (He is) the shepherd of the clans1; by his nightly light the creatures walk, the two-footed and four-footed. Thou art the bright, great splendour of dawn. Agni ! May we suffer no harm in thy friendship.

Help forward our prayers that we may live. Agni ! May we suffer no harm in thy friendship.

6. Thou art the Adhvaryu and the ancient Hotrz, the Prasastrz1, the Potrz, the born Purohita2. Knowing the duties of every priest thou givest

MAiVDALA I, HYMN 94. IO9

success, O wise one. Agni ! May we suffer no harm in thy friendship.

7. Thou who art beautiful, of like appearance on all sides, thou shinest forth even when afar like lightning. Thou seest, O god, even over the darkness of night. Agni ! May we suffer no harm in thy friendship.

8. May the chariot of him who presses Soma, be to the front 1, O gods. May our curse overcome the malicious ones. Accept (O gods) this prayer and make it prosper. Agni ! May we suffer no harm in thy friendship.

9. Strike away with thy weapons those who curse us, the malicious ones, all ghouls, be they near or afar. And make a good path to the sacrifice of him who praises thee. Agni ! May we suffer no harm in thy friendship.

10. When thou hast yoked to thy chariot the two ruddy, red horses, whom the wind drives forward, and thy roaring is like that of a bull, then thou movest the trees with thy banner of smoke \ Agni ! May we suffer no harm in thy friendship.

11. And when thy grass-consuming sparks are scattered, the winged (birds) *■ also fear the noise. Then all goes well with thee and thy chariots. Agni ! May we suffer no harm in thy friendship.

12. He makes Mitra and Varima get refreshing drink. He mysteriously turns away the anger of the Maruts 1. Be merciful towards us. May their mind be again (as it was before). Agni ! May we suffer no harm in thy friendship.

13. Thou art god of the gods, a wonderful Mitra (i. e. friend, of the gods) \ Thou art the Vasu

I I O VEDIC HYMNS.

of the Vasus, welcome at the sacrifice. May we be under thy most wide-reaching protection. Agni ! May we suffer no harm in thy friendship.

14. That is thy glorious (nature) that when kindled in thy own house, and fed with Soma, thou art awake *, the most merciful one. Thou bestowest treasures and wealth on the worshipper. Agni ! May we suffer no harm in thy friendship.

15. May we be of those to whom thou, O pos- sessor of beautiful wealth, O Aditi *, art pleased to grant sinlessness in health and wealth 2, and whom thou wilt quicken with glorious strength and with abundance of progeny.

16. Do thou, O Agni, thou who knowest (how to grant) happiness, prolong our life here, O God ! May Mitra and Varu/za grant us this, may Aditi, the Sindhu, the Earth, and the Sky1 !

NOTES.

16. Do thou, O Agni, thou who knowest (how to grant) happiness, prolong our life here, O God ! May Mitra and Varu/za grant us this, may Aditi, the Sindhu, the Earth, and the Sky1 !

NOTES.

This hymn with the whole collection which it opens is ascribed to Kutsa Angirasa. The metre is Cagati ; the two last verses, as is frequently the case in Gagati-hymns (see H. O., Prolegomena, 144 seq.), are composed in Trish/ubh. The hymn has been translated by Prof. Max Miiller, Physical Religion, p. 173. — Verse 1 = MS. II, 7,3 ; SV. I, 66 ; AV. XX, 13, 3. Verses 1, 3, 4 = SV. II, 414- 416. 415.

Verse 1.

Note 1. Prof. Max Miiller translates, ' Let us build up this hymn of praise.' To me it rather seems that the reading should be, as Boehtlingk-Roth have proposed, s. v. sam-hi, sam ahema. Comp. I, 61, 4. asmai it u stomam sam

MAiVDALA T, HYMN 94. Ill

hinomi ratham na tash/a-iva, c to him I send forward a song of praise as a carpenter (fits out) a chariot.' Compare besides, IX, 71, 5 ; I, 184, 4 ; II, 19, 7 ; VI, 45, J4, &c.

Verse 2. Note 1. Comp. vol. xxxii, p. 65, I, 37, 1 note.

Verse 4.

Note 1. Parvan, ' joint,' seems to refer here, as it very frequently does in the later Vedic and post-Vedic texts, to the joints of the month, the sacrificial days of the full and change of the moon (the parva^a-sacrifices). As to the temporal use of the instrumental, comp. r/tuna and /-z"tubhi/£ ; Delbrlick, Altindische Syntax, p. 130.

Verse 5.

Note 1. Ludwig proposes the correction of vuam gopsiA into vLfam gopak (genitive). But I think it will be suffi- cient to write asya accented. As to visam gopa^, comp. 96,4.

Verse 6.

Note 1. The Pra^astrz (or Upavaktrz"), literally, * the commander,' is the same priest who is more usually designated as the Maitravaru/za. All the priests mentioned here (with the exception of the Purohita, see next note) belong to the ancient system of the ' seven Hotrz's,' enum- erated, for instance, II, 1, 2. Comp. H. O., Religion des Veda, 383 seq.

Note 2. The Purohita or house-priest does not, pro- perly speaking, belong to the number of the priests officiating at a sacrifice (rz'tvi^a^), though of course the Purohita could act as a ritvlg. Geldner (Vedische Studien, II, 144) seems to be wrong in concluding from our passage that * already in the Rig-veda the Purohita, being the superintendent of the holy service, was a real ritvig; i. e. officiating priest' Comp. H. O., loc. cit, 374 seq.; 379, note 2.

112 VEDIC HYMNS.

Verse 8. Note 1. On purva^, comp. I, 34, 10; V, 31, 11.

Verse 10.

Note 1. The regular accentuation of a determinative compound ('banner of smoke') would be dhumaketiina. But it is very natural that the traditional text gives the accent of the Bahuvrihi (' he whose banner is smoke') which so frequently occurs.

Verse 11. Note 1. As to patatrfea/^, comp. above, I, 58, 5.

Verse 12.

But it is very natural that the traditional text gives the accent of the Bahuvrihi (' he whose banner is smoke') which so frequently occurs.

Verse 11. Note 1. As to patatrfea/^, comp. above, I, 58, 5.

Verse 12.

Note 1. Most probably the meaning is not that the Maruts are expected to turn away the anger of somebody else, but that the anger of the Maruts shall be turned away by Agni. Comp. I, 171, i; VI, 66, 5; VII, 58, 5; Bergaigne, Religion Vedique, II, 401. It seems, conse- quently, that we should read avayata. — On avayatahe/a^, scil. Indra, see vol. xxxii, p. 292 (I, 171, 6), and also IV, 1, 4; VI, 66,5.

The genitives Mitrasya Varu^asya may be understood as depending, together with Marutam, on he/a>&. In this case the translation would be : ' He mysteriously turns away the anger of Mitra and Varu^a and of the Maruts in order that (men) may get refreshing drink.'

Verse 13.

Note 1. On the frequent identification of Agni with Mitra, see Bergaigne, Religion Vedique, III, 134 seq.

Verse 14.

Note 1. On the root ^*ar used with regard to Agni, see the remarks of Dr. Neisser in Bezzenberger's Beitrage, XIII, 297 seq.

MAiVDALA I, HYMN 94. II3

Verse 15.

Note 1. Agni is invoked here by the name of Aditi, with an evident allusion to the goddess Aditi, as granting freedom from bonds, which is the original meaning of Aditi. Comp. M. M., vol. xxxii, pp. 241, 260, 262 ; H. O., Religion des Veda, p. 204.

Note 2. Comp. Ill, 54, 19. On sarvatat (sarvatati), see M. M.'s note, vol. xxxii, p. 260, note a, and compare Darmesteter, Haurvata/ et Amereta/, p. 80. See also Lanman, p. 386.

Verse 16.

Note 1. The last hemistich is the regular conclusion of the Kutsa hymns.

[46]

114 VEDIC HYMNS.

MAA^ALA I, HYMN 95. ASH7AKA I, ADHYAYA 7, VARGA 1-2.

i. Two (sisters) of different shapes wander along, pursuing a good aim. The one and the other suckles the calf1. With the one (the calf) is golden, moving according to its wont2. With the other it is seen clear, full of fine splendour.

2. The ten unwearied 1 young women 2 have brought forth this widely-spread germ of Tvash/r/3. Him, the sharp-faced (Agni) who is endowed with his own splendour, the shining one, they4 carry around among men.

3. They celebrate his three births: one in the sea, one in heaven, one in the waters1. In the eastern region2 he commanding determines the seasons of the dwellers on earth by his present power 3.

4. Who among you has understood this hidden (god) ? 1 The calf has by itself given birth to its mothers2. The germ of many (mothers), the great seer, moving by his own strength, comes forward from the lap of the active ones 3.

51. The fair (child Agni) grows up visibly in them in his own glory, standing erect in the lap of the down-streaming (waters). Both (Heaven and Earth) fled away in fear of (the son of) Tvash^rz2, when he was born, but turning back they caress the lion.

6. They caress him both, like two kind women ; like lowing cows they have approached him in their own way. He has become the lord of all

MAiVDALA I, HYMN 95. I 1 5

powers \ he whom they anoint with sacrificial gifts from the right side 2.

7. He raises his arms again and again like Savitrz1. He the terrible pressing on ranges both wings 2 (of his army). He raises up his bright vesture from himself alone3. He gives new garments to his mothers.

8. He assumes his fierce appearance which is above (i.e. the lightning?), being united with the cows *, the waters in his seat. The prayer purifies the bottom of the seer(?) 2. This was the meeting among the gods3.

9. The wide space encompasses thy base, the resplendent foundation1 of the buffalo. Agm ! Being kindled protect us with all thy undeceivable guard- ians who are endowed with their own splendour.

10. On the dry ground he produces a stream1, a course, a flood. With his bright floods he reaches the earth. Whatever is old he receives into his belly. He moves about within the young sprout- ing grass2.

11. Thus, O Agni, being strengthened by fuel, shine thou to us with wealth-giving shine, O purifier, for the sake of glory. May Mitra and Varu/za grant us this, may Aditi, Sindhu, the Earth, and the Sky !

NOTES.

The same Rzshl The metre is Trish/ubh. — Verse 1 = VS. XXXIII, 5 ; TB. II, 7, 12, 2. Verse % = TB. II, 8, 7, 4. Verse 5 = TB. II, 8, 7, 4 ; MS. IV, 14, 8.

Verse 1.

Note 1. The two females are evidently Night and Dawn

I 2

I 1 6 VEDIC HYMNS.

(comp. below, 96, 5). The calf is Agni whose bright appearance by night is contrasted here with his paler splendour by day (comp. below, 127, 5). The explanation of Professor Hillebrandt (Vedische Mythologie, I, 331) that ' das von ihnen wechselnd gesaugte Kalb der bald als Sonne bald als Mond erscheinende Lichtgott, d. h. Agni ist,' does not seem convincing to me.

Note 2. I cannot follow Hillebrandt (loc. cit. 335) in translating svadhavan ' an Labung reich.'

Verse 2.

Note 1. On feminine nominatives in. -^sa^ like atandrasa^, see Lanman, Noun-Inflection, 362.

Note 2. The ten young women are the fingers which produce the fire by the attrition of woods.

Note 3. On Tvash/rz as the father of Agni, see Hille- brandt, Vedische Mythologie, I, 522 seq.; Bergaigne, Rel. V<£d., III, 47 seq.

Note 4. Hillebrandt (loc. cit.) takes the ten fingers as the subject of pari nayanti, which does not seem probable.

Verse 3.

Note 1. It is surprising that Agni's birth in the sea and his birth in the waters are distinguished. The poet's meaning is not quite clear. Prof. Max Muller thinks of the rising sun and the lightning in the clouds. Comp. H. O., Religion des Veda, 107.

Verse 3.

Note 2. We ought to read pradkam ; comp. IV, 29, 3 ; IX, 111,3.

Note 3. Comp. X, 85, 18, where it is said of the moon that she ' is born again, determining the seasons.' Thus it is possible that the poet understands here Agni as dwelling in the moon as light. Comp. on this identification Bergaigne, I, 159, and Hillebrandt, Ved. Mythologie, I, 330 seq. But this interpretation of our passage is by no means certain.

Verse 4. Note 1. Possibly we should correct kik idam va^ ni/zyam ; comp. VII, 56, 4 ; 61, 5. The translation would be : < Who

MAiVDALA I, HYMN 95. I I 7

among you has understood this secret?' — the secret that a calf should give birth to cows.

Note 2. In my opinion the mothers are the waters ; the calf is Agni. The meaning must be, consequently, that, as Agni is born from the waters thus the waters are born from Agni. Agni — we may try to interpret the poet's meaning — sends his smoke to the sky. The smoke is changed to clouds ; the clouds send forth water. Exactly the same meaning seems to be expressed in I, 164, 51. Comp. also Manu III, 76. agnau prastahuti^ samyag adityam upatish/^ate, aditya^* ^ayate vrishfir vr/sh/er annam tata^ prqg&k. — Prof. Max Miiller observes: 'The mothers are day and night, or heaven and earth. The calf, the son, Agni, being born of the night gives birth to the day, and being born of the day (in the evening) gives birth to the night Or it may be that Agni, light, makes Dyaus and Przthivi to be visible.' — Prof. Hillebrandt's interpretation of our verse is quite different ; see Vedische Mythologie, I, 335.

Note 3. I. e. the fire is born from the waters.

Verse 5.

Note 1. Comp. Hillebrandt, Ved. Myth., I, 371, 52,3.

Note 2. I. e. the son of Tvash^rz (see above, verse 2) considered as identical with his father. Comp. Bergaigne, III, 47, and see also Aufrecht, Kuhn's Zeitschrift, I, 356.

Verse 6.

Note 1. On daksha and its relation to kratu, comp. Geldner, Vedische Studien, I, 267.

Note 2. The poet seems to play upon words ; ' power ' is daksha, 'from the right side' dakshkata^ (i.e. approach- ing respectfully, dakshimkrztya).

Verse 7.

Note 1. Comp. Bergaigne, Rel. Ved., Ill, 46. Note 2. Observe the dual form si£au ending in -au, not in -a. Comp. Lanman, Noun-Inflection, 576. Prof. Max

I 1 8 VEDIC HYMNS.

Miiller translates here : ( He the terrible tries and stretches out the hems of his sleeves/ This may indeed be the meaning of si£.

Note 3. See Geldner, Vedische Studiea, II, 189.

Verse 8.

Note 1. The cows of course are intended for the sacrificial food coming from the cow, such as milk and butter.

Note 3. See Geldner, Vedische Studiea, II, 189.

Verse 8.

Note 1. The cows of course are intended for the sacrificial food coming from the cow, such as milk and butter.

Note 2. The two nominatives, kavi^ and dhi7z, can scarcely be right. The subject seems to be the prayer which cleanses, as it were, Agni, and thus augments his splendour (comp. IV, 15, 6 ; VIII, 103, 7). Possibly we should read kave/z budhnam. Comp., however, IX, 47, 4. svayam kavi/t vidhartari vipraya ratnam ikMati yadi marmrz^yate dhiya^. In this difficult verse so much is clear that the seer (kavi^) is subject, and that he is stated to purify the prayers.

Note 3. The meaning seems to be that at the sacrificial fire all gods assemble.

Verse 0.

Note 1. On dhSman, comp. M. M., vol. xxxii, p. 383 seq. — Prof. Max Miiller proposes the following translation : 8 Thy wide effulgence goes round the firmament, the firm seat of the strong one (buffalo).'

Verse 10.

Note 1. Ludwig takes srota^ as a locative. But it is very improbable that we should have here a survival of the ancient locatives of stems in -s without a case-ending (Joh. Schmidt, Kuhn's Zeitschrift, XXVII, 306; Brugmann, Grundriss der vergl. Grammatik, vol. ii, p. 611). In Ludwig's opinion * it follows from the corresponding gatum urmim that srotas stands for srotasi as dhanvan for dhan- vani.' But this is not convincing.

Note 2. On Agni as inhabiting the sprouting grass, comp. Ill, 5, 8; VII, 9, 3. 'I believe this refers to the blades of grass used as tinder to catch the sparks of fire.' M. M.

MAiVDALA I, HYMN 96. I 1 9

MAiVfZ?ALA I, HYMN 96. ASH7AKA I, ADHYAYA 7, VARGA 3-4.

i. Being born by strength1 in the ancient way, lo ! he (Agni) has assumed instantly all the qualities of a sage. The Waters and the Dhisha^a2 have furthered the friend (Mitra 3). The gods have held Agni as the giver of wealth.

2. By the ancient Nivid \ by Ayu's 2 wisdom he has' procreated these children of men. With his irradiating look 3 (he has procreated) the Sky and the Waters. The gods have held Agni as the giver of wealth.

3. The Aryan clans magnified1 him as the first performer of sacrifices, as receiving offerings, as striving forward, the son of strength, the Bharata 2, the bestower of mighty rain (?) 3. The gods have held Agni as the giver of wealth.

4. He, Matarisvan1, the lord of bountiful pros- perity, has found a path for (his ?) offspring, he who has found the sun, the shepherd of the clans, the begetter of the two worlds. The gods have held Agni as the giver of wealth.

5. Night and Dawn, who constantly destroy each others appearance, suckle one young calf1 unitedly2. The piece of gold3 shines between Heaven and Earth. The gods have held Agni as the giver of wealth.

6. (He is) the base of wealth, the assembler of all goods1, the beacon of sacrifice, the fulfiller of thought, the bird2. In order to guard their immor-

I20 VEDIC HYMNS.

tality the gods have held him, Agni, as the giver of wealth.

The gods have held Agni as the giver of wealth.

6. (He is) the base of wealth, the assembler of all goods1, the beacon of sacrifice, the fulfiller of thought, the bird2. In order to guard their immor-

I20 VEDIC HYMNS.

tality the gods have held him, Agni, as the giver of wealth.

7. Him who is now and who was formerly the abode of wealth, the earth1 (i.e. the dwelling-place or support) of what is born and of what will be born, the shepherd and guardian of what is and of much that comes into being. The gods have held Agni as the giver of wealth.

8. May (Agni,) the giver of wealth, present us with quick wealth. May the giver of wealth (pre- sent us with wealth) united with strong men 1. The giver of wealth (should grant us) food together with valiant heroes. The giver of wealth should grant us long life.

9 = 95. 11.

NOTES.

The same Rhhi and metre. — Verses 1, % = MS. IV, 10, 6. Verse 5 = VS. XII, 2; XVII, 70; TS. IV, 1, 10, 4; 6,5,*; 7,13,3 5 MS. II, 7, 8.

Verse 1.

Note 1. I. e. by the attrition of the woods, as sahasa^ putra^.

Note 2. Two new discussions on dhisha^a have been given by Hillebrandt ( Ved. Mythologie, I, 1 75 seq. ; comp. the criticisms of Ludwig, Ueber die neuesten arbeiten auf dem gebiete der Rgveda-forschung, 85 seq.) and Pischel (Ved. Studien, II, 83 seq.). Hillebrandt arrives at the conclusion that dhisha/za is the Earth (in the dual, Heaven and Earth ; in the plural, Heaven, Air, and Earth), and besides the Vedi, i. e. the excavated spot of ground which serves as a kind of altar for the sacrifice. Similar is

MAATDALA I, HYMN 96. 121

Pischel's opinion. He believes that the singular dhisha^a is everywhere to be interpreted as a proper name : the name of a goddess of wealth and prosperity. The dual dhisha/ze means ' Heaven and Earth : ' thus the original meaning of dhisha/za must have been, as Pischel concludes, either Heaven or Earth. He tries to show that it is Earth, and so does Prof. Hillebrandt. The goddess of wealth originally was a goddess of the earth conceived as the liberal giver of wealth. This goddess, Prof. Pischel thinks, was closely related to, or even identical with, the goddess Aditi, whom the same scholar also believes to be a personification of the Earth.

Hillebrandt. The goddess of wealth originally was a goddess of the earth conceived as the liberal giver of wealth. This goddess, Prof. Pischel thinks, was closely related to, or even identical with, the goddess Aditi, whom the same scholar also believes to be a personification of the Earth.

I must confess that even this close agreement of these two distinguished scholars has failed to convince me. It is quite true that the dual dhisha/ze means Heaven and Earth, and it is possible that the singular may, at least in some passages, mean the Earth. But I cannot believe that this is the original meaning of the word. Originally, in my opinion, dhisha^A was an implement used at the sacri- fice, more especially at the Soma sacrifice. The adri (Soma-stones) are said to rest in the lap of the dhisha/za (I, 109, 3). In a Ya^us Mantra referring to the sacrificial preparation of Soma (Va^asaneyi Sawhita VI, 26) the dhisha/za, or more exactly the Dhisha^as, as goddesses (dhishaTzls- ks. devi7z), are mentioned together with the sacrificial fire, the waters, and the grava^a^, the stones. In a similar connection we find a Ya^us formula pronounced when the Adhvaryu began to beat the Soma plants with the Upa/^usavana stone (see Weber, Indische Studien, X, 370). There the Soma was addressed first, and then the two DhishaTzas : ' Do not be afraid, do not be terrified, assume sap (O Soma !). O two Dhisha/zas ! Being firm show firm- ness ! ' (Va^asaneyi Sa^hita VI, 35). Here the Satapatha Brahma^a (III, 9, 4, 18) says, that some authorities refer the last words to the two boards (phalake) on which the pressing-stones rest (see Hillebrandt, Ved. Mythologie, I, 149 seq.). But the author of the Brahma/za himself declares that Heaven and Earth are addressed ; for as to the boards

122 VEDIC HYMNS.

Mythologie, I, 149 seq.). But the author of the Brahma/za himself declares that Heaven and Earth are addressed ; for as to the boards

122 VEDIC HYMNS.

used for pressing the Soma, it would be of no consequence if they were broken. — Other passages in which the dhisha^a^ are mentioned in connection with the preparation of the Soma, are Rig-veda IX, 59, 2 ; X, 17, 2. In the last passage ' the lap of the Dh.' is mentioned as in 1, 109, 3 (see above). The dhisha^a was anointed, 1, 102, 1. The dhisha^S, is men- tioned in connection with the waters which were fetched by the Adhvaryus and used at the sacrifice, X, 30, 6, and in connection with the sacrificial fire, III, 2, 1, and in our passage. I have therefore no doubt that according to the original meaning the Dhisha^a was, as stated above, a sacrificial implement used chiefly, though not exclusively, at the pressing of the Soma. I do not venture to determine the exact nature of this implement, but I think that from the passages collected above it will be evident that it was a sort of support on which the pressing-stones rested. A similar support may have been used for the vessel containing the sacrificial water, and for the sacrificial fire. This support was considered as yielding the Soma to Indra, as strengthening Indra, as inciting Indra and the gods to liberality towards men. Thus we have a goddess Dhisha/za who wears the aspect of a goddess of wealth. She is invoked as one of the Gn&s in I, 22, 10 with Hotra Bharati. Finally the Earth, the support of everything, was likened to this support of the pressing-stones and of the Soma; and Heaven and Earth were then considered as the two Dhisha?zas.

Note 3. Comp. above, 94, 13, note 1.

Verse 2.

Note 1. On the solemn formulas of invocation, called Nivids, see Haug's Aitareya Br^Lhma^a, p. 32 seq. ; Weber, Indische Studien, IX, 355 ; H. O., Religion des Veda, 387, note 2. Of course, the Nivids which Sankhayana (Srauta- sutra VIII, 16-25) gives, cannot be those to which the poets of the Rig-veda several times allude.

Note 2. On Ayu as one of the mythical ancestors of

MA2VDALA I, HYMN 96. 1 23

mankind, nearly related to Manu, see Bergaigne, Religion V^dique, I, 59 seq.

Note 3. Ushas is called vivasvati, III, 30, 13 (cf. Bergaigne, I, 86) ; we are justified, consequently, in trans- lating vivasvata Mkshasa, ( with the irradiating look/ But in giving this translation we should not forget that the poet no doubt at the same time intended to allude to the name of Vivasvat, the father of Yama.

Verse 3.

Note 1. The text has i/ata. Comp. above, I, 1, 1, note 2.

Note 2. Agni seems to be called Bharata as belonging to the people of Bharatas. Comp. H. O., ' Buddha, sein Leben, seine Lehre, seine Gemeinde ' (first edition), p. 414 seq. More usually Agni is designated as Bharata.

Verse 3.

Note 1. The text has i/ata. Comp. above, I, 1, 1, note 2.

Note 3. Sr/pradanum. On danu, the meaning of which I consider to be ' rain ' or the like, comp. the discussion of Prof. Max Muller, vol. xxxii, 113 seq. The exact meaning of srzpra, which should not be compared with the Greek Xtirapos, cannot be determined. The etymology is a very unsafe guide in such questions, and neither the connection with the root srzp, ' to creep/ ' to crawl/ nor with the noun sarpis, ' butter,' seems to lead to a satisfactory result. The passages in which sr/pra or compounds of this adjective occur, point to a meaning like ' great/ ' mighty/ ' fine/ Thus srzprabhq£*as seems to be something like purubho^as or subhq^as ; Indra's arms (karasna) are called both srz'pra (VIII, 32, 10) and przthu (VI, 19, 3); finally snpradanu, which is used here as an epithet of Agni, and VIII, 25, 5 of Mitra and Varu?za, does not seem to differ very much from sudanu.

Verse 4.

Note 1. Matarii'van, the messenger of Vivasvat, who car- ried the fire from heaven to earth, was originally distinct from Agni, but is identified with him in several passages. See M. M., Physical Religion, p. 152; Bergaigne, Religion Vedique, I, 52 seq. ; H. O., Religion des Veda, 122.

124 VEDIC HYMNS.

Verse 5.

Note 1. Comp. above, 95, 1, and I, 113, 2. niyadvatsa. The calf, of course, is Agni.

Note 2. Literally, ' turned towards each other/ Note 3. The gold is again Agni.

Verse 6.

Note 1. The first Pada is identical with X, 139, 3.

Note 2. I prefer with Ludwig to take v6k as a nomina- tive (comp. Lanman, Noun-Inflection, $75) instead of a genitive.

Verse 7.

Note 1. Compare the very obscure verse X, 31, 5. iyam sa bhuya ushasam iva ksha^, * may she be the earth, as it were, of the dawns.' ' She ' may possibly be the earth, which would be designated here as a dwelling-place or support of the dawns.

Verse 8.

Note 1. Prof. Max Mliller proposes another translation of sanara. He writes : ' One expects an opposition between tura and sanara. Sanara can hardly be the same as vtravat in the next line. I should like to take sanara as a variety of sana and sanatana. Give us fleeting, i. e. daily wealth, and give us old, i. e« lasting wealth ! '

MANDALA I, HYMN 97. 1 25

MAA^ALA I, HYMN 97. ASH7AKA I, ADHYAYA 7, VARGA 5.

i. Driving away evil1 with thy light, Agni, shine upon us with wealth — driving away evil with thy light.

2. Longing for rich fields, for a free path, and for wealth, we sacrifice — driving away evil with thy light.

3 *. When he stands forth as the most glorious one among them 2, and when our liberal lords excel — driving away evil with thy light —

2. Longing for rich fields, for a free path, and for wealth, we sacrifice — driving away evil with thy light.

3 *. When he stands forth as the most glorious one among them 2, and when our liberal lords excel — driving away evil with thy light —

4. When through thee, Agni, the liberal lords, and when through thee we may multiply with offspring — driving away evil with thy light —

5. When the rays of the mighty Agni go forth on all sides — driving away evil with thy light —

6. For thou indeed, (O god) whose face is turned everywhere, encompassest (the world) everywhere — driving away evil with thy light.

7. Do thou carry us, as with a boat, across hostile powers, (O god) whose face is turned everywhere — driving away evil with thy light.

8. Do thou carry us across (evil) to welfare, as across a stream with a boat1 — driving away evil with thy light.

126 VEDIC HYMNS.

NOTES.

The same Rtshi. Metre, Gayatri. The hymn is addressed to Agni Suki. — Verses 1-8 = AV. IV, 33, 1-8 ; TA. VI, 11, 1-2. Verse 1 = TA. VI, 10, 1.

Verse 1.

Note 1. Lanman (Sanskrit Reader, p. 363) translates : ' Driving away with flames our sin/ But agha is not exactly sin.

Verse 3.

Note 1. In this verse as well as in the verses 4 and 5 — all commencing with the words pra yat — the principal clauses are wanting. As to the meaning, however, these clauses are supplied by the refrain ; ' driving away evil ' of course means ' may he drive away evil.'

Note 2. 'Among them' seems to mean 'among the liberal lords/

Verse 8.

Note 1. Cf. Lanman, p. 434.

MAiVDALA I, HYMN 98. 1 27

MAiVZ?ALA I, HYMN 98.

ASH7AKA I, ADHYAYA 7, VARGA 6.

i. May we dwell in the favour of (Agni) Vais- vanara. He indeed is a king, leading all beings to gloriousness l. As soon as born from here he looks over this whole world. Vaisvanara unites with the Sun2.

2. Agni who has been looked and longed for l in Heaven, who has been looked for on Earth — he who has been looked for, has entered all herbs. May Agni Vamdnara, who has strongly been looked for, protect us from harm by day and by night.

3. VaLsvanara ! May this be true of thee : may wealth and liberal givers attend us ! May Mitra and Varu/za grant us this, may Aditi, the Sindhu, the Earth, and the Sky !

NOTES.

The same Rishl. Metre, TrishAibh. — Verse 1 = VS. XXVI, 7; TS. I, 5, 11, 3 ; MS. IV, 11, 1. Verse % =VS. XVIII, 73; TS. I,5,ii, 1 ; IV, 4, is, 5; 7,15, 6; TB. Ill, 11, 6, 4; MS. 11,13, 11.

Verse 1.

Note 1. Comp. VI, 70, 1. bhuvananam abhuriya. AbhLyn seems to mean, going or leading towards (abhf) gloriousness (syT). Prof. Pischel's opinion on the word is different ; see Vedische Studien, I, 53 seq.

Note 2. As to yatate, comp. V, 4, 4. yatamana^ ra^mibhiyfc suryasya ; IX, 111, 3. sam ra^mibhi^ yatate daraata^ ratha^.

Verse 2.

Note 1. On the disappearance of Agni who is looked for everywhere, see M. M., Physical Religion, 264 seq. ; Bergaigne, Rel. Vedique, II, 75.

128 VEDIC HYMNS.

MAA^ALA I, HYMN 99.

ASH7AKA I, ADHYAYA 8, VARGA 7.

sam ra^mibhi^ yatate daraata^ ratha^.

Verse 2.

Note 1. On the disappearance of Agni who is looked for everywhere, see M. M., Physical Religion, 264 seq. ; Bergaigne, Rel. Vedique, II, 75.

128 VEDIC HYMNS.

MAA^ALA I, HYMN 99.

ASH7AKA I, ADHYAYA 8, VARGA 7.

i. Let us press Soma for Gatavedas1. May he burn down the property of the niggard 2. May he, Agni, bring us across all troubles, across all difficul- ties, as across a stream with a boat.

NOTES.

The Rtshi is Ka^yapa Marina. Metre, TrishAibh. — Verse i = TA. X, i.

Verse 1.

Note 1. This is one of the very rare passages in which Agni standing alone and not accompanied by Indra or the Maruts &c. is mentioned as drinking Soma. It seems as if this verse were not composed for the regular Soma sacrifice, but for a special occasion.

Note 2. Cf. Delbrtick, Syntakt. Forschungen, I, 1 1 2.

MAiVDALA I, HYMN 12 J. 129

MAA^ALA I, HYMN 127. ASH7AKA II, ADHYAYA 1, VARGA 12-13.

i. I deem Agni to be the munificent Hotrz, the Vasu, the Son of strength1, (^atavedas, like a priest, Gatavedas2 : the best performer of the sacrifice, the god who with his upright body that is turned towards the gods, and with his flame longs for the shine of the (boiling) ghee3, of the butter that is offered in (the fire).

2. May we, the sacrificers, call thee hither, the best of sacrificers1, the first of the-Angiras, O priest, with our prayers, with priestly prayers, O bright one2: thee who like the heaven encompassest the earth3, the Hotri of human tribes, the manly flame- haired, whom these folks — whom all folks should favour in order to speed him (to our sacrifice).

3. He indeed, shining mightily with his shining strength1, becomes the conqueror of deceitful foes2 — like an axe, the conqueror of deceitful foes2. He at whose onslaught3 even what is strong melts away4, steady things (waste away) like forests (which are burnt or bend down in the storm)5. Conquering he holds himself back ; he does not proceed6. As with a conquering bow-man he proceeds6.

4. Even what is firm gives way before him : thus it is known. With hottest kindling-sticks1 one wor- ships him2 for winning his favour, one worships Agni for winning his favour. He who dives into many forests as if carving the wood with his flame, destroys even firm food3 with his strength — he destroys even what is firm with his strength.

[46] K

I3O VEDIC HYMNS,

5. Let us place that power1 of his in our neigh- bourhood2— (that power) which is more visible by night than by day3 — (more visible) than by day to the unremitting4 (worshipper). Therefore his life is a firm hold5, like (a father's) safe refuge to a son : (the fires) that never grow old, tending to blessings enjoyed or not enjoyed (before)6 — the fires that never grow old, tending (to such blessings).

Therefore his life is a firm hold5, like (a father's) safe refuge to a son : (the fires) that never grow old, tending to blessings enjoyed or not enjoyed (before)6 — the fires that never grow old, tending (to such blessings).

6. He indeed makes a mighty noise like the host of the Maruts, . . .1 on the rich fields, . . .1 on the . . ,\ He, the seizer, ate the offerings2, he who has deservedly become the banner of the sacrifice. And when he joyously and joyfully (proceeds), all followed gladly on his path ; men (have followed) his path as for a triumphal procession.

7. When forsooth the Kistas1 striving for heaven, when the Bhr/gus have addressed him paying reverence — the Bhrzgus producing him by attrition, with worship : Agni is the lord of goods, the bright one, who is their2 supporter. May the wise one accept the wonted coverings3; may the wise one accept them.

8. We invoke thee, the lord of all people, the common master of the house of all, to enjoy (the sacrifice) : (we call) thee who truly art carried by prayers as by a vehicle1 to enjoy (the sacrifice): the guest of men in whose presence (they live) as before a father's (face), and all those immortals (attain) to strength, and the offerings among the gods (attain) to strength.

9. Thou, O Agni, art born, the mightiest by might \ for the divine world, the strongest one, like wealth for the divine world. For thy delight is most strong, and thy power is most brilliant. And

MAiVDALA I, HYMN I 2 7. 131

they walk around thee2, O (god) who never growest old, like obedient (servants), O (god) who never growest old.

10. Let your praise go forth to the great Agni, who is mighty in his might, who awakens at dawn, like a winner of cattle1 — let it go forth to Agni. When (the worshipper) rich in offerings has loudly praised him2 in all lands 3, he wakes4 like a singer in front of the dawns5, the flaming one (?), the Hotrz (in front) of the dawns5.

11. Thus being seen by us, bring near to us, O Agni, graciously united with the gods, benig- nantly, great wealth benignantly. Make us behold great (bliss of valiant offspring1), O mightiest one, that we may obtain such enjoyment. Produce great bliss of valiant offspring, O bountiful Lord, (as fire is produced) by attrition, for those who praise thee, like a strong hero in thy might.

NOTES.

The Rzshi is Paru££/zepa Daivodasi, the metre Atyash/i (verse 6 Atidhrzti). — Verses 1-3 = SV. II, 11 63-1 165. Verse 1 = SV. I, 465 5 VS. XV, 47 ; TS. IV, 4, 4, 8 ; MS. II, 13, 8 ; AV. XX, 67, 3.

Verse 1.

Note 1. There is no doubt that the reading of the Rig-veda text vasum is correct ; the Sama-veda has vasoA. Comp. H. O., Prolegomena, p. 280.

Note 2. 'Is it a play on the word ? Like a priest knowing all things ? y M. M.

Note 3. There is a metrical irregularity in this Pada ; it has six syllables instead of five before the caesura. The text, however, seems to be correct.

K 2

132 VEDIC HYMNS.

Verse 2.

H. O., Prolegomena, p. 280.

Note 2. 'Is it a play on the word ? Like a priest knowing all things ? y M. M.

Note 3. There is a metrical irregularity in this Pada ; it has six syllables instead of five before the caesura. The text, however, seems to be correct.

K 2

132 VEDIC HYMNS.

Verse 2.

Note 1. The first Pada is Trish/ubh instead of Gagati. It would be easy to correct huvemahi, but that form is never found in the Rig-veda, though both huvema and havamahe are frequent. Thus it is very probable that we have here a metrical irregularity of the type described by H. O., Prolegomena, p. 117.

Note 2. Comp. VIII, 60, 3. viprebhi/i sukra, manmabhi^.

Note 3. If the explanation of pari^man which we have adopted (see above, I, 79, 3, note 2) is correct, it will be impossible, of course, to accept Bergaigne's opinion (Rel. Ved., II, 505, note 1) that the accusative dyam is governed by pari^manam.

Verse 3.

Note 1. In the second Pada one syllable is wanting. The text seems to be correct, and the irregularity apparently is the typical one described by H. O., Prolegomena, p. 68 seq. : the Pada has the tetrasyllable beginning (before the caesura), and it goes on as if the beginning had been pentasyllabic. Several Padas of the same irregular structure occur in our hymn, thus in verse 9 : tvam (read tuam) agne ll sahasa sahantama^ ; verse 10 : pra va/2 mahe 11 sahasa sahasvate ; usha^-biidhe 11 pa^u-se na agnaye.

Note 2. The comparison para^ii^ na, ' like an axe/ raises doubts as to the correctness of druham-tara^. Para^ii^ seems to point to a compound containing the element drii, 'wood;' comp. below, 130, 4; VII, 104, 21. The second member of the compound would be han, which is frequently used with the meaning of cutting wood (II, 14, 2 ; X, 89, 7). Thus the reading would be dru-hantara^ (comp. vrz'tra- hantama^), l a mighty wood-cutter/ As to this use of the comparative, see Delbriick, Altindische Syntax, p. 196.

Note 3. Comp. V, 7, 2. yasya samrz'tau.

Note 4. Prof. Max Miiller (Science of Thought, p. 325) believes that the root sru occurs here in the sense of shaking. To me it seems that this jruvat is a misspelling

MAiVJDALA I, HYMN I 2 7. 1 33

for sruvat. The opinion of Pischel and Geldner (Vedische Studien, I, p. vi) is different.

Note 5. The meaning of the comparison which I have indicated by the words in parentheses, becomes clear from VIII, 40, 1. vana-iva vate it.

1 33

for sruvat. The opinion of Pischel and Geldner (Vedische Studien, I, p. vi) is different.

Note 5. The meaning of the comparison which I have indicated by the words in parentheses, becomes clear from VIII, 40, 1. vana-iva vate it.

Note 6. The two last Padas are very obscure. In the last Pada but one na would seem to be comparative, not negative, because it has the same meaning in the last Pada, and because its vowel does not coalesce with the following initial vowel (comp. Benfey's dissertation, ' Behandlung des auslautenden a in na " wie " und na " nicht." ' But then instead of yamate a substantive meaning something like ' hero ' would be required. And also instead of the in- strumental dhanva-saha one should expect to find a nomi- native; comp. Benfey, Vedica und Linguistica, p. 180, note 1. — Prof. Max Muller translates: 'Holding out (or resisting) he stands firm, he does not budge ; holding his bow he does not budge.'

Verse 4.

Note 1. The words t6g\shthdibh.\k arambhi^ are repeated, probably by the same poet, below, 129, 5.

Note 2. It may be observed that several times in the Paru^Mepa hymns the parallelism between two subsequent Padas has corrupted the text, the reading of the one Pada being wrongly introduced into the other. For instances I refer to I, 129, 11, where the last vaso has been added from the preceding Pada, and to the last Pada but one of I, 135, 4. Possibly our Pada, which in its traditional form is metrically abnormal (comp., however, M. M.'s Hymns to the MarutSj 1st ed., p. cxii), has suffered damage in the same way. The comparison of I, 129, 5 would lead us to conjecture : tigishthsbhik ara^ibhi^ na avase. i One wor- ships him in order that he may grant his favour as if (he were to help us) with hottest kindling-sticks. One worships Agni in order that he may grant his favour.'

Note 3. Comp. IV, 7, 10. sthira kit anna dayate vi ^•ambhai^. The food is the wood which Agni consumes.

134 VEDIC HYMNS.

Verse 5.

Note 1. See Prof, von Roth's translation of this verse, Zeitschrift der D. Morg. Gesellschaft, XLVIII, 117. On przksham, comp. M. M., vol. xxxii, p. 302 ; Pischel, Vedische Studien, I, p. 96 seq. The translation of such a word can only be tentative.

Note 2. To liparasu something like vikshii (IV, 37, 3) seems to be supplied.

Note 3. Comp. the Latin expression, 'argutius quam verius., Pischel, Gottinger Gelehrte Anzeigen, 1884, p. 516 seq.; Delbriick. Altindische Syntax, p. 196.

Note 4. Aprayus seems to be an anomalous formation, instead of aprayu, unless we have to read aprayuve. Ac- cording to Pischel (Gottinger Gel. Anzeigen, 1890, p. 542), aprayushe would mean 'dem der da lebt.' But I do not think that this aprayus should be separated from aprayu, which, as may be seen from I, 89, 1 compared with III, 5, 6 and X, 4, 7, is identical in meaning with, and evidently etymologically related to, aprayu^Mant.

Note 5. Grabha/zavat is the contrary of agrabha^a, I, 116,5.

Note 6. Comp. Ill, 30, 7. abhaktam £it bha^-ate.

Verse 6.

Note 1. Ludwig : ' in den bebauten fluren zu verehren, auf den wiisten flachen zu verehren/ Prof. Max Mliller observes with regard to ish/ani/* : ' it stani/z, or ish 4- stani/z (ish-karta), much thundering.' For artana he proposes the translation, 'ploughed field.' I have left both words un- translated.

Note 2. Adat is imperfect of ad ; there is a play upon words (adat and a-dadi/£).

Verse 7. Note 1. Who the Kistas (cf. Lanman, p. 346) are is not known. They seem, however, either to be identical with the Bhrigus or to be another ancient and probably mythical family of priests like them. They are mentioned also in VI, 67, 10.

MAA7)ALA I, HYMN 12 J. 1 35

Note 2. ' Their ' refers to ' goods.'

Note 3. The fuel and libations with which Agni is covered ?

Verse 8.

Note 1. Vahas and its compounds, such as stomavahas, ukthavahas, girvahas, have been treated of by Dr. Neisser in his ingenious article on vahni, Bezzenberger's Beitrage, XVIII, 301 seq. (comp. on vahni, vol. xxxii, p. 37 seq.). Dr. Neisser tries to show that by the side of vahni, derived from vah = Latin vehere, and meaning 'draught-horse' (and besides — though Dr. Neisser does not admit this, see p. 316 — ' a person that drives in a chariot '), there existed a second substantive vahni connected with the Greek ev^eo-Oai, and meaning both 'erhaben' and 'erhebend,' i.e. praising the gods (loc. cit., p. 314). With this second vahni he connects vahas and its compounds. One of the principal arguments of Dr. Neisser is the fact quite correctly stated by him (p. 301), that 'the word vahni very frequently associates itself to the term hotrz, while it does not with the com- pounds havyavah and havyavahana/ This fact, indeed, points to the conclusion that 'those compounds belong to another sphere of ideas than vahni' (p. 302). But Dr. Neisser seems to me to go too far in concluding that vahni, standing as an epithet of Agni, is not derived from vah = vehere. Agni's action consists not only in carrying the sacrificial food to the gods, but also in carrying the gods to the sacrifice of men, and in coming to that sacrifice himself with his chariot and his horses. Nor do the words stomavahas or ukthavahas, if derived from vah = vehere, necessarily presuppose the admissibility of expressions such as ' uktham (stomam) vahati vipra/£ devan akk/ia. ' (p. 303), but those compounds may also rest on an idea conveyed by expressions such as ' uktham (stomal) vahati devan upa yagn&mj which idea is quite Vedic. Thus stomavahas in my opinion means, as an epithet of the god, ' carried by the stoma as by a vehicle' (comp. VII, 24, 5. esha stomal mahe ugraya vahe dhun-iva atya^ na va^ayan adhayi), or, as an epithet of the human worshippers, 'fitting out the

I36 VEDIC HYMNS.

Thus stomavahas in my opinion means, as an epithet of the god, ' carried by the stoma as by a vehicle' (comp. VII, 24, 5. esha stomal mahe ugraya vahe dhun-iva atya^ na va^ayan adhayi), or, as an epithet of the human worshippers, 'fitting out the

I36 VEDIC HYMNS.

stoma as a vehicle.' I believe that the words in question can thus be explained in conformity with the whole range of Vedic thought, and the artificial distinction of two differ- ent substantives vahni, &c, will be avoided. For special indications pointing in the same direction, which are furnished by the passages which contain the words here treated of, I refer to Bergaigne, Religion Vedique, II, 286 seq., and to the article of Dr. Neisser himself, p. 321 seq.

Verse 9.

Note 1. On the metrical irregularity, see above, verse 3, note 1.

Note 2. Te seems to stand for the accusative, comp. Pischel, Zeitschrift der D. Morgenl. Gesellschaft, XXXV, 714 seq.; Delbriick, Altindische Syntax, 205. Or may the meaning be: 'and thy (worshippers) walk around thee . . . like obedient (servants) ? '

Verse 10.

Note 1. On the metre, see above, verse 3, note 1. Prof. Max Muller translates, ' like a hunter for cattle.5

Note 2. The phrase vfovasu kshasu ^xSguve occurs also, V, 64, 2. The same hymn contains the word su-£etuna, which is found in the eleventh verse of our hymn.

Note 3. Literally, ' on all earths.' Comp. X, 2, 6. nrzvitik anu ksha'A.

Note 4. Carate, ' he wakes/ at the same time can mean 'he sings/ and 'he is praised.' Comp. Neisser, Bezzen- berger's Beitrage, XIII, 298.

Note 5. The translation ' dawn ' is conjectural only. But

it gives a good meaning in all the passages which contain

the word rzshu/zam (besides our passage, V, 25, 1 ; VIII,

71, 15 ; X, 6, 1). Prof. Max Muller translates the last two

Padas : ' he sings like Rebha at the head of all singers,

like a clever Hotri among the singers.' — Comp. Lanman,

p. 424.

Verse 11.

Note 1. I supply suviiyam ; see the last P£da but one.

MAiVDALA I, HYMN 1 28. 137

MAJVZ?ALA I, HYMN 128. ASH7AKA II, ADHYAYA 1, VARGA 14-15.

i. He was born in Manu's firm law1, the Hotrt, the best sacrificer, according to the will of the Usigs2, Agni, according to his own will. Always listening to him who wishes to be his friend, like a treasure to him who aspires to renown, the unbeguiled Hotri sat down in the abode of food (on the altar) ; en- veloped 3 (he sat down) in the abode of food.

2. We render him attentive1, the promoter of sacrifice, on the path of i?zta, by adoration with offerings, in the divine world, by (adoration) with offerings 2. In bringing us vigour he never becomes worn out with this body of his : he whom Mata- risvan (has brought) to Manu from afar, the god whom he has brought from afar.

In bringing us vigour he never becomes worn out with this body of his : he whom Mata- risvan (has brought) to Manu from afar, the god whom he has brought from afar.

3. In his (own) way he moves in one moment round the terrestrial (space), the sudden devourer (emitting) his sperm, the bellowing bull emitting his sperm, the bellower1, looking round with a hundred eyes, the god who quickly courses in the forests2, taking his seat on the lower ridges, Agni, and on the highest ridges.

4. This highly wise Purohita, Agni watches sac- rifice and service1 house by house; by (the power of) his mind he is intent upon sacrifice. By (the power of) his mind helpful to him who desires food2, he looks on all creatures, since he has been born, the guest adorned with ghee, (since) the helpful carrier (of the gods) 3 has been born.

I38 VEDIC HYMNS.

5. When through his (Agni's) power the bounties grow in strength, with the roar of Agni l as with that of the Maruts2 — like bounties offered to a vigorous man : then he by his greatness stirs up the gift of goods. May he protect us from misfor- tune and injury, from evil spell and injury.

6. The far-reaching1 steward2 has taken all goods3 in his right hand, and strongly advancing does not let them loose ; desirous of glory he does not let them loose. For every supplicant4 thou hast carried the oblations to the gods5. For every righteous one he procures a treasure ; Agni opens both folds of the door (for him).

7. He has been established as the most blissful one in the enclosures of men, Agni, at the sacrifices, like a noble lord of the clans, a beloved lord of the clans at the sacrifices : he rules over the oblations of men to which nourishing power has been imparted \ May he protect us from harm that comes from Varu/za, from harm 2 that comes from the great god.

8. They magnify Agni the Hotrz, the dispenser of goods. They have roused the beloved, the most shining steward1 (of sacrifice) ; they have roused the carrier of oblations. The gods desirous of goods (have roused) him in whom all life dwells, who pos- sesses all wealth, the Hotrz, the worshipful sage, the lovely one for the sake of bliss ; with praises (they have roused), desirous of goods, the lovely one.

NOTES.

The same Rtshi and metre. — Verse 6 = TB. II, 5, 4, 4.

MAiVDALA I, HYMN 1 28. I 39

Verse 1.

Note 1. As to dharimam, comp. IX, 86, 4, where it is said that the streams of Soma flow forward, ' dharima/zi ; ' Bergaigne, III, 319. ' Domain, precinct, sanctuary? ' M. M.

Note 2. The U-ri^as (comp. above, I, 60, 2, note 1) are closely related to the Bhrzgus ; they are considered as the first sacrificers, the first worshippers of Agni. See Ber- gaigne, I, 57 seq.

Note 3. Enveloped in fuel and libations.

Verse 2.

Note 1. Comp. M. M.'s note, vol xxxii, p. 437. Note 2. Comp. Lanman, pp. 516, 518.

Verse 3.

See Ber- gaigne, I, 57 seq.

Note 3. Enveloped in fuel and libations.

Verse 2.

Note 1. Comp. M. M.'s note, vol xxxii, p. 437. Note 2. Comp. Lanman, pp. 516, 518.

Verse 3.

Note 1. Prof. Max Miiller translates the second and third Padas : l again and again shouting, bellowing forth his sperm, yea, placing his sperm with bellowing.'

Note 2. Of course the fuel is alluded to.

Verse 4.

Note 1. Ya^Tzasya adhvarasya, ' sacrifice and service ; ' comp. above, I, 1, 4, note 1.

Note 2. The translation is doubtful. If the denominative ishuy is derived from ishu, the meaning must be ' to fly like an arrow,' or possibly 'to shoot arrows.' But I do not think that the poet can have meant to say that Agni acts as a vedha^ and looks on all creatures ' for him who flies like an arrow,' or ' for him who shoots arrows/ We should rather have to write ishuyate without accent, so that the translation would be : 'By (the power of) his mind helpful (Agni) flies like an arrow ; he looks on all creatures ' (comp. VI, 3, 5, where it is said that Agni shoots arrows). But possibly ishuy, which is found only here, may be a synonym of ishudhy, see verse 6. It may be a denominative from ish, influenced by the type of verbs like riguy, kratuy,

I40 VEDIC HYMNS.

vasuy, &c. Then the accent can be retained, and the translation would be as given in the text ('to him who desires food').

Note 3. On vahni, comp. above, I, 127, 8, note 1.

Verse 5.

Note 1. The cerebral n in ave^a clearly points to the cor- rection of the text agne/£ rave^a.

Note 2. The Maruts are called bho^-a'/z, V, 53, 16 (stuhi bho^an, 'praise the liberal ones'). Here we have the corresponding abstract noun.

Verse 6.

Note 1. Vihayas (comp. Bergaigne, Religion Vedique, III, 287) seems to be formed like vimahas, vi^etas, vimanas. The meaning then will be 'of extended hayas.' The substantive hayas, which is not found in the texts separ- ately, may be derived from ^-fhite or from hinoti, and mean something like ' energy.' At all events it seems impossible to connect this adjective vihayas with the substantive vihayas, 'the aerial space,' belonging to the classical lan- guage.

Note 2. Comp. the remark above, I, 58, 7, note 2.

Note 3. I propose to read visva. vi-hayM arati^ vasu dadhe haste dakshme. Comp. IX, 18, 4. a ykh vuvani varya vasuni hastayo^ dadhe.

Note 4. Comp. Pischel, Vedische Studien, I, 191.

Note 5. Comp. VIII, 19, 1. devatra havyam ohire.

Verse 7.

Note 1. I/a krzta seems to be identical with ishkrzta. Note 2. Regarding the metre, comp. Lanman, p. 383.

Verse 8. Note 1. Comp. I, 58, 7, note 1.

M AND ALA I, HYMN I40. 141

MAiV7?ALA I, HYMN 140. ASH7AKA II, ADHYAYA 2, VARGA 5-7.

i. For him who sits on the Vedi (i.e. on the sacrificial bed), whose foundations are pleasant, for the brilliant Agni bring forward1 a receptacle 2, which is to him like a drink. Clothe1 the bright one in prayer as in a garment, him whose chariot is light, whose colour is bright, the destroyer of darkness.

on the sacrificial bed), whose foundations are pleasant, for the brilliant Agni bring forward1 a receptacle 2, which is to him like a drink. Clothe1 the bright one in prayer as in a garment, him whose chariot is light, whose colour is bright, the destroyer of darkness.

2. He who has a twofold birth1, presses on towards the threefold food 2 ; what he has eaten grows again after a year 3. With the mouth and the tongue of the one he (shows himself as) the noble, manly one ; with the other (mouth) the stubborn (Agni) wipes off the trees 4.

3. Both his mothers1, dwelling together, immersed in darkness, and affrighted, proceed towards the young child who stretches forward his tongue, who sparkling moves about thirstily, whom men should attach to themselves, who agitates (the world), the increaser of his father 2.

4. Thy speedy (teams)1 that strive to break loose for the benefit of the man who acts as men do, the swift ones, drawing black furrows — thy quick (horses), striving apart, the agile, swift runners, incited by the wind, are yoked.

5. When he stroking his wide course proceeds panting, thundering, roaring, then those sparkling (rays) of his fly about wildly, displaying wondrous darkness, a large sight1.

6. When he bends down over the brown (plants) x like a busy (servant), he roars and approaches his

142 VEDIC HYMNS.

wives like a bull. Displaying his power he adorns his bodies with beauty ; like a terrible beast, difficult to seize, he shakes his horns.

7. He clasps (the plants, &c.) that have been laid together and have been laid out1. Knowing them, while they know him, and being their own (friend or lover) he lies on them. They grow again and attain godhead. They produce together another shape of the parents2.

8. The long-haired virgins1 have embraced him. Having died they stand upright again for him (Agni) the living one (or, for him the Ayu). Delivering them of old age he proceeds roaring, procreating another vital spirit, an indestructible life.

9. Licking everywhere the upper garment of the mother1, he spreads himself over the space with his mightily devouring warriors, giving strength to everything that has feet, licking and licking. The reddish white one2 follows her ways3.

10. Shine, O Agni, among our liberal lords, for thou art a mightily breathing bull, a friend of the house. Throwing down the (mothers) of the young child1 thou hast shone, (a protector of thy friends) like a coat of mail in battles, hurrying around.

11. May this well-composed (prayer), O Agni, be more welcome to thee than a badly-composed one — more welcome than even a welcome prayer. With the bright light of thy body win thou treasures for us.

12. Grant us, Agni, for our chariot and for our house a ship which has its own rudders and which has feet1, which may save our strong men and our liberal lords and our people, and which may be a shelter for us.

MAiVDALA I, HYMN I40. 1 43

13. Approve, O Agni, our hymn alone. May Heaven and Earth and the Rivers, delightful by their own nature1, going their way2, (choose for us) bliss in cows and crops, long days ; may the red (Dawns) choose food for us as a choice boon.

NOTES.

The Rishi is Dirghatamas Au^athya, the metre Gagati ; the two last verses are Trish/ubh (comp. above the note on the metre of I, 94) ; the tenth verse, which is considered as either Gagati or TrishAibh, begins with one £agati Pada which is followed by three Padas in Trish/ubh. — No verse occurs in the other Sa^hitas.

Verse 1.

Note 1. Pra bhara (Padap. pra bhara) and vasaya (Padap. vasaya) may be 1st person.

Note 2. Possibly the ' womb ' or ' receptacle ' (yoni) here means ghrzta or the like, for it is said of Agni that ' his womb is ghrzta' (II, 3, 11), and he is called ghritayonik. This receptacle 'is to him like a drink/ because he con- sumes the ghrzta by which he is surrounded.

"Verse 2.

Note 1. The terrestrial and the celestial birth. Comp. Bergaigne, I, 28 seq.

Note 2. Bergaigne (I, 29) translates : ' . . . s'elance trois fois sur la nourriture/ which he explains as referring to * the three sacrifices of the morning, the midday, and the evening/ But tri-vr/t clearly is an epithet of annam, not an adverb. The explanation of S&ya/za, who understands the threefold food as sacrificial butter, sacrificial cakes (puro^ara), and Soma, may be correct.

Note 3. On the locative sa^vatsare, comp. Delbriick, Altindische Syntax, p. 117.

144 VEDIC HYMNS.

Note 4. The last words evidently refer to Agni's tongue, i.e. his flames, wiping off as it were the firewood. But it is not clear what the tongue of the other one is. Saya^a thinks of the sacrificial spoon conceived as the tongue of the officiating priest : which is very artificial, but perhaps not too artificial for a verse like this.

Verse 3.

Note 1. The 'two mothers' of Agni may be the two worlds (comp. Bergaigne, I, 238) or the two kindling-sticks. — Ubha (masc.) instead of ubhe is to be remarked.

Note 2. Agni . increases the wealth of the worshipper who has lighted the fire and may thus be considered as Agni's father. Comp. 5atapatha Brahma/za XII, 5, 2, 15. Or the father may be Heaven; on Agni as imparting strength to Heaven, see I, 164, 51.

Verse 4.

Note 1. The verse begins with feminines ; the gxxvdik (comp. I, 134, 1), literally the quick ones, seem to be something like the niyuta^ of Agni. Then follow mascu- lines ; the horses of Agni are male (comp. Bergaigne, I,

I43)-

Verse 5.

Note 1. Comp. bhuri varpa^ karikrat, III, 58, 9.

Verse 6.

The verse begins with feminines ; the gxxvdik (comp. I, 134, 1), literally the quick ones, seem to be something like the niyuta^ of Agni. Then follow mascu- lines ; the horses of Agni are male (comp. Bergaigne, I,

I43)-

Verse 5.

Note 1. Comp. bhuri varpa^ karikrat, III, 58, 9.

Verse 6.

Note 1. The brown ones, according to Saya«a, are the plants. They are called brown (babhru) also in X, 97, 1. ' Are they the dry leaves in which the spark is caught ? ' M. M.

Verse 7.

Note 1. Prof. Max Miiller translates sawstira^ vishrira^, ' (the flames) that are together and apart.'

Note 2. The parents seem to be Heaven and Earth, as Sayaf/a explains. — Possibly pitro^ depends on saM (comp.

MANDA1LA I, HYMN I4O. I45

pitro/fc sa£a, II, 17, 7; IV, 5, 10), 'being with their parents they produce a new shape.' Prof. Max Miiller translates: 'They produce together a different shape of their parents.'

Verse 8.

Note 1. Should not the plants again be referred to? ' I think it refers to the ^*valas, the flames that are hidden under the ashes and are lighted again.' M. M.

Verse 9.

Note 1. The mother is the Earth whose surface Agni licks.

Note 2. I believe the Dawn is alluded to whom the Vedic poets represent now as preceding Agni, now as following him. See Bergaigne, II, pp. 14, 15.

Note 3. For vartanir aha of the Sa^hitapa^a the Pada- pa/^a has vartani^ aha ; comp. Rig-veda PratLrakhya, Sutra 259. Vartanir of course is correct. Comp. X, 172, 1. gava^ sa^anta vartanim.

Verse 10.

Note 1. The mothers of the young child are very probably the mothers of Agni represented as a young child. They may be the Waters which Agni leaves resting on the surface of the earth while he himself rises to heaven. Or the mothers may be the woods or plants which he burns and thus throws them down as it were.

Verse 12.

Note 1. ' Which has feet in its own rudders,' M. M. That the ship has feet seems to mean only that it has the faculty of moving forward freely and quickly, and not that any real beings having feet are designated by this com- parison. The ship that carries the worshippers across all dangers, is the protection and help which Agni grants, or the sacrifice which he helps to perform. [46] L

I46 VEDIC HYMNS.

Verse 13.

Note 1. Comp. Geldner, Vedische Studien, I, 275.

Note 2. Yanta^ seems to be corrupt; one or two syllables are wanting. Something like yatayantaA (IX, 39, 2) or vardhayanta^, or, as Prof. Max Miiller proposes, vyantaA would do. He translates: 'May Heaven and Earth and the Rivers . . . accepting (vyanta^) sacrifices of milk and corn choose for us, and may the Dawns choose for us food as a boon for many days.' — Cf. Lanman, PP- 5io, 539-

M AND ALA I, HYMN 141. 1 47

MAiVZ?ALA I, HYMN 141. ASH7AKA II, ADHYAYA 2, VARGA 8-9.

i. Lo, that beautiful splendour of the god, when he was born of strength, has truly come to be a wondrous sight. Though he slinks away1, the prayer goes straight to him2. They have led forward the flowing streams of Rita..

1 47

MAiVZ?ALA I, HYMN 141. ASH7AKA II, ADHYAYA 2, VARGA 8-9.

2. The powerful one1, rich in food, the true (friend of men) has entered the wondrous (body)2. His second (form of existence) is in the seven kind mothers3. The ten young females4 have brought the third (form) of this bull forth, him the guar- dian, in order to milk him.

3. When the rulers, the liberal lords brought him forth by their power out of the depth, out of the buffalo's shape1, when from of old2 at the purifica- tion of the sweet drink3 M&tarisvan produces the hidden one (i.e. Agni) by attrition —

4. When he is led forward from the highest father1, he climbs up the . . .2, the plants in his (or, in their ?) houses. When3 both (Heaven and Earth or the two Ara/zis ?) promote his birth, then the youngest one became bright by his heat4.

5. Then he entered upon the mothers1 in whom he the bright one grew up far and wide unimpaired2. When he has climbed up to the former (mothers) who from of old incite (him) 3, he runs down in the younger, later (or, nearer) ones.

61. Then in the strivings for the day 2 they choose him Hotri. As if to swell their good fortune they

l 2

I48 VEDIC HYMNS.

strive towards him 3, when praised by many he moves everywhere with wisdom and power to the gods and to the praise of mortals 4 for (bringing them) refresh- ing drink.

7. When he has scattered himself, the worshipful one, driven by the wind, like . . .*, with the sound (which he produces) (?), he whom it is not possible to drive to a place (like cattle) : on the flight of the burning one who speeds on his black way, whose birth is bright, who strays everywhere to the atmosphere . . .2

8. Like a chariot that goes forward, he goes to Heaven with his ruddy limbs, adorned with his locks of flames1. Then his black (clouds of smoke), O burning one(?), the liberal ones (?) (appear)2. The birds flee as before the fierceness of a hero3.

9. Through thee indeed, O Agni, Varima whose laws are firm, Mitra and Aryaman, the givers of good rain, are glorious, when thou the mighty one hast been born, everywhere encompassing with wisdom (all beings), as the felly encompasses the spokes of a wheel.

10. Thou, O Agni, youngest (god), furtherest treasures and (the friendship of) the gods for him who performs worship, who presses Soma. May we thus establish thee the young one, O young (son) of strength, possessor of great treasures, like the winner in a race \

11. Make good fortune1 swell for us like well- employed wealth belonging to the house, and like firm ability2 — (fortune) which can hold both races3 like reins : and being full of good-will in (the sphere of) JRzta., (fill our) praise of the gods (with rich reward).

MAAT.DALA I, HYMN 141. 1 49

Make good fortune1 swell for us like well- employed wealth belonging to the house, and like firm ability2 — (fortune) which can hold both races3 like reins : and being full of good-will in (the sphere of) JRzta., (fill our) praise of the gods (with rich reward).

MAAT.DALA I, HYMN 141. 1 49

12. And may the brilliant, joyful Hotrz with quick horses, with a shining chariot hear us. May he, the wise Agni, lead us on the best leading (paths) to happy welfare and to bliss.

13. Agni has been praised with powerful1 songs, he who has been brought forward furthermore for sovereignty. May both those our liberal lords and we ourselves spread out 2 (our power over all foes) as the sun (spreads out its light and by it destroys) the mist.

NOTES.

The same Rzshi. The metre is Gagati ; the two last verses again are TrishAibh. — None of its verses occurs in the other Sa/^hitas.

Verse 1.

Note 1. The meaning seems to be that if Agni be un- willing to officiate at the sacrifice, the prayer nevertheless reaches its aim and induces him to do his duty as the divine Hotri.

'Note 2. The verb sadh is very frequently connected with substantives such as dhiya^ or the like. Comp. also ma- tinam ka. sadhanam, X, 26, 4.

Verse 2.

Note 1. It seems probable that przkshik is the nomina- tive of przksha, and not the genitive of przksh. Comp. VI, 8, 1, where it is said of Agni 'przkshasya vrhhnak arushasya.' On the meaning of przkshd, see above, I, 137, 5, note 1.

Note 2. The poet seems clearly to describe the second and third form of Agni's existence, his dwelling in the waters and his birth from the fire-sticks. But he is less explicit with regard to the first form. The epithet pitu-

I50 VEDIC HYMNS.

ma'n would seem to point to Agni as the sacrificial fire and the receiver of offerings. But it is rather strange that this form of the god should be distinguished from the Agni procreated by the ten females, i.e. produced by the ten fingers, by the attrition of the kindling-sticks. — Prof. Max Miiller differs from me in referring the words da\?a- pramatim ^anayanta yosha/za^, not to the third form of Agni, but to Agni in general. He translates: 'The powerful one, rich in food, rests always on that wondrous sight (Agni on the altar, garhapatya Agni). The second rests in the seven kind mothers (vidyudrupa ; Agni in the clouds) ; the third is for milking the powerful one (Agni as the sun, adityarupa) — the ten maidens (the fingers) have brought forth the guardian/

Note 3. Grassmann no doubt is right in proposing to read sapta jivasu. Of course the waters are alluded to.

Note 4. Read dcUa pramatim (Boehtlingk-Roth). On Agni as the son of the ten fingers, comp. Bergaigne, II, 7.

Verse 3.

Note 1. The buffalo Agni was hidden in the depth. Comp. X, 8, 1. apam upa-sthe mahisha/z vavardha ; I, 95, 9. budhnam vi-r6/£amanam mahishasya dhama.

Note 2. The preposition anu seems to stand here with an ablative (pra-diva^).

Bergaigne, II, 7.

Verse 3.

Note 1. The buffalo Agni was hidden in the depth. Comp. X, 8, 1. apam upa-sthe mahisha/z vavardha ; I, 95, 9. budhnam vi-r6/£amanam mahishasya dhama.

Note 2. The preposition anu seems to stand here with an ablative (pra-diva^).

Note 3. The literal meaning of madhva^ a-dhave is indicated by passages such as I, 109, 4. a dhavatam ma- dhuna; IX, 11, 5. madhav a dhavata madhu. Comp. also adhavaniya. On the washing of the Soma which is techni- cally designated by the verb a-dhav, see H. O., Gottinger Gelehrte Anzeigen, 1890, p. 426 seq. ; Hillebrandt, Vedische Mythologie, I, 216. — The purification of the sweet drink, at which Agni is produced, was probably achieved by the tempest.

Verse 4.

Note 1. The highest father is Heaven.

Note 2. The meaning of prz'kshudha/z is unknown.

M AND ALA I, HYMN I4I. I 5 1

Note 3. Yat is repeated twice, as yasya in X, 121, 2. yasya visve upa-asate pra-^isham yasya deva^.

Note 4. On ghr//za, comp. Lanman, Noun-Inflection, 335.

Verse 5.

Note 1. The mothers are the Waters.

Note 2. The reading, very probably, ought to be vi- vavrzdhe.

Note 3. Boehtlingk-Roth believe that the reading ought to be sanayuva^ or sana-^ura^. Sana-^ira^ (cf. sana-^iira pitara, IV, 36, 3) seems to me quite possible, although there is no positive necessity for abandoning the traditional reading. — The 'former' mothers may be the heavenly Waters; the mothers in whom Agni runs down are the rivers. Prof. Max Muller adds that the former mothers may possibly be * the burnt pieces of wood. Agni runs up in them, then leaves them to burn new pieces.'

Verse 6.

Note 1. On the whole verse, compare Pischel, Vedische Studien, I, 317.

Note 2. Comp. above, I, 45, 7, note 1.

Note 3. The second Pada is translated by Pischel : ' Wie in einen Konig drangen sie in ihn, wenn sie (Trank)opfer darbringen.' But verse 1 1 shows that bhagam depends on papr/£anasa^.

Note 4. Comp. Ill, 16, 4. a deveshu ... a samse uta nrzVzam.

Verse 7.

Note 1. The translation of hvara^ is quite uncertain. The same must be said of the rest of this Pada. Note 2. The sentence is incomplete.

Verse 8.

Note 1. On ^fkvan (or .nkvas), comp. M. M.'s note, vol. xxxii, p. 318; Hubschmann, Vocalsystem, p. 186. The translation is only tentative. — Two syllables are wanting ;

152 VEDIC HYMNS.

we may propose a reading like .n'kvabhi^ parishkrzta^ (comp. H. O., Prolegomena, 76, note 3).

Note 2. This passage is most obscure. The first words of the Pada are the same as above, 140, 5. The ' black ones ' probably are the dark clouds of smoke that surround Agni. But it is very strange that these clouds should be designated as siiraya/z, ' liberal ones.' And the vocative (?) dakshi (Padapa/^a dhakshi), instead of which we should at least expect daksho or dakshin, is no less strange. The text seems thoroughly corrupt.

Note 3. See Lanman, p. 557.

Verse 10. Note 1. Comp. Geldner, Vedische Studien, I, 121.

Verse 11.

Note 1. Comp. above, verse 6, Pada 2.

The text seems thoroughly corrupt.

Note 3. See Lanman, p. 557.

Verse 10. Note 1. Comp. Geldner, Vedische Studien, I, 121.

Verse 11.

Note 1. Comp. above, verse 6, Pada 2.

Note 2. Comp. VIII, 24, 14. daksham prinkintsim.

Note 3. The human and the divine race. I do not believe that Dr. Neisser (Zur Vedischen Verballehre, 17) is right in interpreting yamati as an indicative.

Verse 13.

Note 1. The translation of .rimivadbhi^ is only tentative. Siml (I, 151, 1 ) cannot be identical with s&mi.

Note 2. Ni^ tatanyu^ (ni'sh /atanyu^, Sa^hitap&//*a) of course is derived from tan, not from stan. Comp. I, 105, 12. satydm tatana surya^ ; IV, 5, 13. sura^ var^ena tatanan ushasa/z, &c.

MA2VDALA I, HYMN 142. 1 53

MANDALA I, HYMN 142. ASH7AKA II, ADHYAYA 2, VARGA 10-11.

Apr! Hymn.

i. Being inflamed, Agni, bring hither to-day the gods to the man who holds forth the (sacrificial) ladle. Spin out the ancient thread (of sacrifice) * for the sacrificer who has prepared Soma.

2. Measure out, O Tanunapat1, the sacrifice rich in ghee, rich in honey, of a priest like me, of a sacrificer who has toiled hard.

3. The brilliant, purifying, wonderful NanLrawsa * mixes the sacrifice with honey three times a day, the god worthy of worship among the gods.

4. Agni, magnified1 by us, bring hither the bright, beloved Indra. For this my prayer is addressed2 to thee whose tongue is good.

5. (Priests) hold forth the (sacrificial) ladle, strewing the sacrificial grass at the decorous service of the sacrifice; — I * trim2 (the sacrificial grass) which best receives the gods with its wide extent, a big shelter for Indra.

61. May the divine doors open themselves, the increasers of Rita., the never sticking, large ones, the purifying, much-desired (doors), that the gods may come forth.

7. May Night and Dawn, of glorious appearance, the two neighbouring (goddesses), wearing beautiful ornaments1, the young2 mothers of Ri\a.y sit down together on the sacrificial grass 3.

8. May the two divine Hotris, eager in praising (the gods), the sages with lovely tongues, perform

154 VEDIC HYMNS.

for us to-day this successful sacrifice which attains to Heaven.

9. The brilliant (goddess) placed among the gods, among the Maruts1, Hotra Bh&rati2, I/a, Sarasvati, and Mahf 3 : may these worshipful (goddesses) sit down on the sacrificial grass.

10. May Tvash/rz, inclined towards us, pour forth for us, in our navel 1, that wonderful seed with many treasures 2, plentiful by itself, for the sake of pros- perity and wealth 3.

11. Letting go (the sacrificial food to the gods) sacrifice by thyself to the gods, O tree1. May2 Agni make the offerings ready 3, the god among the gods, the wise one.

12. For Him who is accompanied by Pfishan and by the Maruts, by the Visve deva^, (by) Vayu1, who is moved by the Gayatra song, for Indra pro- nounce the Svaha over the offering.

May2 Agni make the offerings ready 3, the god among the gods, the wise one.

12. For Him who is accompanied by Pfishan and by the Maruts, by the Visve deva^, (by) Vayu1, who is moved by the Gayatra song, for Indra pro- nounce the Svaha over the offering.

13. Come hither to the offerings over which the Svaha has been pronounced, in order to feast. Indra! Come hither! Hear our call! Thee they call at the worship.

NOTES.

The hymn is an Aprisukta. The same Rishi. Metre, Anush/ubh. The whole hymn is closely related to I, 13. — Verse 10: cf. VS. XXVII, 20 ; TS. IV, 1, 8, 3 ; MS. II, 12, 6.

Verse 1.

Note 1. The third Pada of this verse is identical with VIII, 13, 14-

Verse 2.

Note 1. Comp. I, 13, 2, note 1.

MANDALA I, HYMN 1 42. 1 55

Verse 3. Note 1. Comp. I, 13, 2, note 1.

Verse 4.

Note 1. ' Magnified ' is \litih ; comp. the note on I, 1, 1. The verse is addressed to the Idah.

Note 2. The text has ikkha . . . va^yate. To me there seems to be no doubt that this is the passive of va£, not of wank. Comp. the name of the priest a^Mdvaka, and the phrase a^Moktibhi^ matinam, I, 61, 3 ; 184, 2. The same passive of va.k is found III, 39, 1. matin hridah a va£ya- mana (then follows akkha . . . ^igati) ; X, 47, 7 (stomal) . . . manasa vakyamknan. — It may be observed that in our passage as well as in III, 39, 1 and X, 47, 7, the forms va^yate, va^yamana, va^yamana^ are preceded by a vowel ; and we may infer that the poet did not say u^yate, &c, in order to avoid the hiatus.

Verse 5.

Note 1. The poet begins as if he intended to say, ' Priests . . . lay down the sacrificial grass.' But he continues, ' I lay down.' Dr. Neisser (Bezzenberger's Beitrage, XX, 60) tries to explain the difficulty in a way in which I cannot follow him.

Note 2. On the verb vrig technically connected with barhi^, see Geldner, Vedische Studien, I, 152 seq., and compare vol. xxxii, I, 38, j, note %\ I, 64, 1, note 2.

Verse 6. Note 1. With the whole verse compare I, 13, 6.

Verse 7.

Note 1. PischeFs opinion (Vedische Studien, II, 113 seq.) that pdra/fc means ' Gestalt,' 'Form,' * Farbe/ 'rupa,' does not convince me.

Note 2. See Geldner, Kuhn's Zeitschrift, XXVIII, 195.

I =;6 VEDIC HYMNS.

Note 3. Comp. VIII, 87, 4. a barhi^ sidatam sumat. Geldner (Vedische Studien, II, 190) translates: 'das schone Opfergras.'

Verse 9.

Note 1. ' Should we read marteshu for manitsu ? ' M. M. This conjecture seems perhaps rather bold.

Note 2. Hotra Bharati, i.e. the personified Offering of the Bharatas, seems to be one goddess, more usually called simply Bharati. Comp. I, 22, 10; II, 1, 11 ; III, 62, 3; Bergaigne, Religion Vedique, I, 322 ; H. O., Religion des Veda, 243, note 2. Pischel's opinion (Vedische Studien, II, 85) is different.

Note 3. See above, I, 13, 9, note 1.

Verse 10.

Note 1. On the navel as the symbol of the connection between father and son, see Bergaigne, I, 35, 36, and comp. the well-known name Nabhanedish/^a.

O., Religion des Veda, 243, note 2. Pischel's opinion (Vedische Studien, II, 85) is different.

Note 3. See above, I, 13, 9, note 1.

Verse 10.

Note 1. On the navel as the symbol of the connection between father and son, see Bergaigne, I, 35, 36, and comp. the well-known name Nabhanedish/^a.

Note 2. For purii varam very probably puruvaram should be read (Grassmann). See II, 40, 4. puruvaram . . . rayas posham vi syatam nabhim asme.

Note 3. With the last Pada compare II, 40, 4, quoted in note 2, and II, 3, 9. pra^-am Tvash/a vf syatu na'bhim asme ; see also Taittiriya Sa/^hita IV, 1, 8, 3. Tvash/rz is gene- rally considered as giving sons; see H. O., Religion des Veda, 234.

Verse 11.

Note 1. Comp. I, 13, 11, note 1.

Note 2. The second hemistich recurs I, 105, 14.

Note 3. See Neisser, Zur Vedischen Verballehre, 22.

Verse 12.

Note 1. The text has 'for Vayu,' not 'for (the god) accompanied by Vayu/ But there is no doubt that pu- sha;zvate, &c, refers to Indra, and that Vayu is named merely as a companion of Indra.

MAiVDALA I, HYMN 1 43. 1 57

MANBALA I, HYMN 143. ASH7AKA II, ADHYAYA 2, VARGA 12.

i. I bring forward my most powerful, entirely- new (pious) thought (i.e. hymn) the prayer of my words ] to Agni, the son of strength ; he is the child of the Waters 2, the beloved one, who together with the Vasus has sat down on the Earth as a Hotrz observing the appointed time (for sacrificing).

2. Being born in the highest heaven Agni- became visible to Matarkvan. By the power of his mind, by his greatness when kindled, his flame filled Heaven and Earth with light.

3 \ His flames are fierce; never ageing are the flames of him who is beautiful to behold, whose face is beautiful, whose splendour is beautiful. The never sleeping, never ageing (rays) of Agni whose power is light, roll forward like streams across the nights (?) 2.

4. Him the ail-wealthy, whom the Bhrigus have set to work on the navel of the earth, with the whole power of the world1 — stir up that Agni by thy prayers in his own house — (him) who alone rules over goods like Vanma.

5. He who is not to be kept back like the roar of the Maruts, like an army * that is sent forward, like the thunderbolt of heaven — Agni eats with his sharp jaws, he chews, he throws down the forests as a warrior throws down his foes.

6. Would Agni eagerly come to our hymn ? Would He the Vasu together with the Vasus fulfil our desire ? Will He, the driver, stir our prayers

I58 VEDIC HYMNS.

that they may be successful ? (Thus thinking) I praise Him whose face is bright, with this my prayer.

7. He who has kindled him strives1 towards Agni as towards Mitra (or, towards a friend) — (to Agni) whose face shines with ghee, the charioteer of Rite. May he who when kindled becomes a racer 2, shining at the sacrifices 3, lift up our bright- coloured prayer.

8 1. Preserve us, O Agni, never failing with thy never-failing, kind and mighty guardians ; protect our people all around with those undeceived, undis- mayed, never slumbering (guardians), O thou our wish 2 !

NOTES.

The same Rishi. Metre, Gagati ; the last verse Trish/ubh. The hymn has been translated by Kaegi, Siebenzig Lieder des Rigveda, p. 100. — Verse 7 = TB. I, 2, 1, 12.

Verse 1.

Note 1. Comp. VIII, 59, 6. vkkkh matim.

Note 2. Agni who is considered as born from the Waters, is identified several times with a god who, like Matamvan, in my opinion had an independent origin, with Apam napat (' Child of the Waters '). Comp. Bergaigne, Rel. Vedique, II, 17 seq. ; H. O., Religion des Veda, 118 seq.

Verse 3.

Note 1. There is no sufficient reason for transposing verses 3 and 4 (Kaegi).

Note 2. Probably we should read ati aktun ; comp. VI, 4, 5. ati eti aktfin. — See Bergaigne, Melanges Renier, p. 96.

MA7VDALA I, HYMN 143. 159

Verse 4.

Note 1. Bhuvanasya seems to depend on ma^mana ; comp. VII, 82, 5. bhuvanasya ma^manA.

Verse 5.

Note 1. Pischel (Vedische Studien, I, 231) seems to me to be right in denying that sena ever means 'Geschoss,' and in translating sena srishtai 'exercitus effusus/ The opinion of Prof, von Bradke and Prof. Bloomfield is dif- ferent; see Zeitschrift der Deutschen Morgenl. Gesellschaft* XLVI,45«; XLVIII,549-

Verse 7.

Note 1. The text adds the dativus ethicus va^, 6 for you ' (comp. Delbriick, Altindische Syntax, 206), which can scarcely be translated.

Note 2. Geldner (Vedische Studien, I, 168) has shown that akra very probably means 'horse.' Agni is very frequently compared to a horse. — Comp. Ludwig, Ueber die neuesten Arbeiten auf dem Gebiete der J?/gveda- Forschung, p. 54; Roth, Zeitschrift der D. Morg. Ges., XLVIII, 118.

Note 3. See above, I, 31, 6, note 2.

Verse 8.

Note 1. With Padas C D compare the verse VI, 8, 7. adabdhebhi/fc tava gopabhi^ ishfe asmakam p£hi trisha- dhastha surih.

Note 2. * What is ishfe ? Is it thou our wish, or thou our sacrifice ? ' M. M.

l6o VEDIC HYMNS.

MAA^ALA I, HYMN 144. ASH7AKA II, ADHYAYA 2, VARGA 13.

i . The Hotrz l goes forward 2 (in order to fulfil) his duty by his wonderful power, directing upwards the brightly adorned prayer. He steps towards the (sacrificial) ladles which are turned to the right3, and which first kiss his foundation 4.

2. They have greeted with shouts the streams of jRttai 1 which were hidden at the birthplace of the god, at his seat. When He dwelt dispersed in the lap of the waters, he drank the draughts by (the power of) which he moves 2.

3. Two (beings) of the same age1 try to draw that wonderful shape (Agni) towards themselves, progressing in turns towards a common aim2. Then he is to be proclaimed by us like a winner3 (in a contest). The charioteer 4 (governs all things) as if pulling in the reins of a draught-horse.

4. He whom two (beings) of the same age1 serve, two twins dwelling together in one common abode, the gray one has been born as a youth by night as by day2, the ageless one who wanders through many generations of men.

5. The prayers, the ten fingers1 stir him up. We, the mortals, call him, the god, for his pro- tection. From the dry land he hastens to the declivities2. With those who approached him he has established new rules 3.

6. Thou indeed, O Agni, reignest by thy own nature over the heavenly and over the terrestrial

MANDALA I, HYMN 1 44. l6l

world as a shepherd (takes care of his cattle). These two variegated, great (goddesses) striving for gloriousness, the golden ones who move crookedly 1, have approached thy sacrificial grass.

7. Agni ! Be gratified and accept graciously this prayer, O joy-giver, independent one, who art born in the i?zta, good-willed one, whose face is turned towards us from all sides, conspicuous one, gay in thy aspect, like a dwelling-place rich in food 1.

NOTES,

The same Rishi. Metre, Gagati. — No verse occurs in the other Sa;/zhitas.

Verse 1.

Note 1. The Hotri is Agni.

Note 2. Comp. Ill, 27, 7, where it is said of Agni: purastat eti mayaya. — The poet says eti pra, and not pra eti, in order to avoid the hiatus.

Note 3. Comp. below, III, 6, 1. dakshiz/a-vaV.

Note 4. ' Which first, i. e. at the time when the sacrificial vessels are put down, kiss his dhaman (foundation), i.e. the place of Agni/ Saya/za.

Verse 2.

Note 1. Comp. IX, 75, 3. abhi im rztasya dohana/£ anushata, and VIII, 12, 32. nabha ya^asya dohana pra adhvare. I take dohan&A as ace. plur. of an abstract noun dohana formed like ^ara^a, bhandana, &c. But possibly it might be the nom. plur. either of the same noun or of a nomen agentis dohana : * the streams of Rita, (the liba- tions?) or the milkers of Rita, hidden at the birthplace of the god, have greeted him With shouts/ It would [46] M

1 62 VEDIC HYMNS.

be difficult, however, to say why the milkers of Rita. (i.e. the priests?) are called * hidden at the birthplace of the god/ Prof. Max Muller thinks of a reading pari- vritak, ' surrounding Agni/ He refers the ' streams of Rita,' (nom.) to the water, cf. I, 105, 12. rztam arshanti sindhava^.

Note 2. Svadha/£ adhayat yabhlA lyate. In my opinion svadha means ' the inherent power,' c the power of moving according to one's own will/ and then the drink which confers this power on a being, especially on the dead ancestors. — Comp. M.M., vol. xxxii, p. 32 seq. ; H. O., Religion des Veda, 531, note 2.

Verse 3.

Note 1. According to Saya/za the two beings spoken of here and in the next verse are the Hotri and the Adhvaryu.

Note 2. See I, 130, 5. ayu^-ata samanam artham akshi- tam ; III, 61,3. samanam artham /£aramyamana.

Note 3. On bhagak na havya/z, see Geldner, Vedische Studien, I, 121.

Note 4. The charioteer is Agni.

Verse 4.

Note 1. See verse 3, note 1.

Note 2. Comp. Gaedicke, Der Accusativ, p. 175. He translates : * bei Tage noch bei Nacht ergrauend/

Verse 5.

Note 1. Vris (cura£ keyo^vov) is ranged in the Nigha/zAis among the angulinamani and explained by Saya^a accord- ingly. The word seems indeed to mean * finger/ Compare with our passage IX, 8, 4 ; 15, 8 ; 93, 1 ; 97, 57.

Note 2. Comp. I, 33, 4. dhano^ adhi vishu/zak te vi ayan, and especially X, 4, 3. dhano^ adhi pravata yasi haryan. I cannot follow Pischel (Vedische Studien, II, 69 seq.) in explaining these passages. ' Over the heavenly expanse he hastens down towards us.' M. M.

MAiVDALA I, HYMN 1 44. 1 63

Note 3. See Pischel, Vedische Studien, I, 300. Like Pischel I do not know who ' they who approached Agni ' are. Possibly the worshippers or priests are alluded to. * He received new praises with (or from) those who approached him., M. M.

Verse 6.

Note 1. Saya^a explains the two female beings here in question as Heaven and Earth. Does the ' crooked move- ment ' refer to the daily revolution of the sky ?

Verse 7. Note 1. The last Pada recurs X, 64, 11.

M 2

164 VEDIC HYMNS.

MAA^?ALA I, HYMN 145. ASH7AEA II, ADHYAYA 2, VARGA 14.

1. Ask ye him. He has come. He knows. He the intelligent one moves forward ; He moves along (his way) (?)\ In him all commands, all wishes dwell. He is the lord of strength, of mighty power.

2. They ask him. He himself1 does not ask in turn what he, the wise one, has grasped by his own mind alone 2. He does not forget the first word nor another word. Unconfused he adheres to his own power of mind.

3. To him go the sacrificial ladles, to him go the racers1. He alone may hear all my words. He who pronounces many praishas 2, the conqueror, the accomplisher of sacrifices whose blessings are flawless, the young child has assumed vigour.

Unconfused he adheres to his own power of mind.

4. When he has come together1 (with his com- panions 2), he goes to greet them 3. As soon as born he steals upon (his prey) together with his companions. He strokes the . . ,4 to give him delight and joy, when the loving ones 5 approach him who stands on them 6.

5. He, the animal living in the water and walking in the forest1, has been placed on the highest skin2 (sky ?). He has proclaimed his rules to the mortals : for Agni, the knowing one, is intent upon Rita. (Right) and is true.

NOTES.

The same Rhhi. Metre, (Jagati ; the last verse is Trish/ubh. — No verse occurs in the other Sawhitas.

MAA7)ALA I, HYMN 1 45. 1 65

Verse 1.

Note 1. The Sa//zhita text has sa nv iyate, the Pada text, sa/* nu iyate. Comp. Pratuakhya 314. I propose to read sanu (= sa arm) iyate.

Verse 2.

Note 1. See Geldner, Ved. Studien, II, p. 188. Note 2. Possibly we should read svena eva.

Verse 3.

Note 1. The text (arvati^) implies that these race-horses are mares. Probably, as Saya^a explains, the prayers (stutaya^) are alluded to. See on the prayers compared with horses, Bergaigne, II, 284 seq.

Note 2. Praisha is the technical designation of the sacrificial commands of one priest (or more especially, of the Maitr&varuT/a) to another priest ; comp. Schwab, Das Altindische Thieropfer, p. 90 ; H. O., Religion des Veda,

39°-

Verse 4.

Note 1. Samarata may be the third person of singular or of plural.

Note 2. I supply ' with his companions ' in consideration of the second Pada (yugyebhi/i). It is difficult to say who Agni's companions are (the flames? the officiating priests ?).

Note 3. Ludwig's conjecture, upa stayam ^arati, is very ingenious. ' He stealthily approaches them.' — On upa- sthayam, comp. also Bollensen, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLVII, 586.

Note 4. The meaning of jvantam, which occurs here and in the obscure passage X, 61, 21 (adha gava^ upamatim kanay^ anu jvantasya kasya kit para iyuA), is unknown. Possibly it is related to jvatra, which means something like ' powerful ' or ' prosperous.'

1 66 VEDIC HYMNS.

Note 5. The prayers ? The oblations ?

Note 6. Api-sthitam may have active or passive meaning, 'he who stands on somebody or something/ and 'he on whom somebody or something stands.'

Verse 5.

Note 1. The first Pada (and probably also the fourth) belong to the metrical type described by H. O., Prole- gomena, p. 68 seq. : the first part, before the caesura, consists of four syllables ; and then the Pada goes on as if it had the pentasyllable opening.

Note 2. After Agni's abode in the Waters and in the wood has been mentioned in the first Pada, the second Pada possibly refers to his heavenly abode to which the adjective upama ('highest') seems to point. Thus the 'highest skin' would be the sky. But Saya^a, who refers it to the Vedi, may possibly be right. His explanation would very well agree with the second hemistich.

M AND ALA I, HYMN 1 46. 1 67

MAiW?ALA I, HYMN 146.

ASH7AKA II, ADHYAYA 2, VARGA 15.

i. I praise Agni who has three heads and seven rays (or reins)1, who is without flaw, sitting in the lap of his parents2 and of whatever moves or is firm, who has filled (with his light) all the lights of Heaven.

2. The big bull has grown up to them1; the ageless one who from here (from this world) dis- tributes his blessings, the tall has stood up erect. He puts down his feet on the surface of the wide (Earth) ; his red ones2 lick the udder (the cloud?).

3. Walking towards their common calf the two well-established1 milch-cows2 walk about in different directions. They measure interminable paths ; they have invested themselves with all great desires.

4. Wise poets1 follow his track2 who in manifold ways protect the ageless one with their hearts. Wishing to acquire him they have searched the river3. He the Sun4 became visible to them, to the men5.

5. He is worthy to be looked for, round about in his race-courses, the noble who is to be magnified1, the great one2, in order that the small may live, as he, the all-visible liberal lord, has become a pro- genitor for those germs in many places.

NOTES.

The same Rishi. The metre is Trish/ubh. — No verse occurs in the other SaMiitcts.

1 68 VEDTC HYMNS.

Verse 1.

Note 1. Saya/za refers the three heads of Agni to the three Savanas, or the three worlds, or the three sacrificial fires. The last explanation seems to be most probable. The seven reins (rays) are, according to Saya/za, the seven metres or the seven flames of Agni. The last explanation is recommended by III, 6, % (see below). But it is possible also to think of the seven priests (sapta hotara^). — Comp. II, 5, 2 (see below), and Taitt. Sa^hita I, 5, 3, 2 (to which passage Ludwig refers): sapta te agne samidha/z sapta ^ihvaA sapta r/shaya^ sapta dhama priya/zi, &c.

Note 2. The parents are Heaven and Earth.

Verse 2.

Note 1. The text has the dual feminine ; no doubt Heaven and Earth are meant.

Note 2. The horses or flames of Agni.

Verse 3.

Note 1. On su-meka, comp. the article of Prof. Windisch in Festgruss an Bohtlingk, p. 114.

Note 2. The cows seem to be Night and Dawn ; comp. above, I, 95, 1 ; 96, 5. Night and Dawn are called su- meke, I, 113, 3.

Verse 4.

Note 1. The priests.

Note 2. The horses or flames of Agni.

Verse 3.

Note 1. On su-meka, comp. the article of Prof. Windisch in Festgruss an Bohtlingk, p. 114.

Note 2. The cows seem to be Night and Dawn ; comp. above, I, 95, 1 ; 96, 5. Night and Dawn are called su- meke, I, 113, 3.

Verse 4.

Note 1. The priests.

Note 2. I have translated padam nayanti in the way indicated by Atharva-veda XI, 2, 13. viddhasya padanK- iva; comp. also Manu VIII, 44. Prof. Max Mliller translates, 'Wise poets lead (Agni) to the ageless place, keeping many things in their heart — or, lead the ageless Agni to his place (the sacrifice).'

Note 3. They have tried to find Agni in his proper dwelling, in the water.

Note 4. The Sun is here identified with Agni.

Note 5. On the form nrai standing for different cases,

M AND ALA I, HYMN 1 46. 1 69

compare Lanman, Noun-Inflection, 430 ; Bergaigne, Religion Vedique, I, 136, note 1 ; Pischel, Vedische Studien, I, 42, and Gottinger Gel. Anzeigen, 1890, p. 541 seq. ; Hillebrandt, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLVIII, 420. Here it seems most natural to take nrfn, as Pischel has proposed, as standing for the dative plural. Bartholomae (Studien zur indogermanischen Sprachge- schichte, I, 1 18, comp. p. 48), referring to III, 14, 4, believes that nri'n (or, more correctly, *n^m), both here and there is genitive plural, and that Agni is called ' the sun of men ' because men are able to light this sun themselves. To me it seems very doubtful that this is a Vedic idea, and as to the verse III, 14, 4, I believe that nrfn there is a regular accusative plural : Agni is called there, c a sun that spreads out men over their dwellings/

Verse 5.

Note 1. 1/enya^. Comp. I, 1, 1, note 2.

Note 2. Agni may be called maha/z, ' the great one.' But it seems more natural to read mahe, the ancient pronunciation of which word before a word commencing with a vowrel (maha') coincided, or nearly coincided, with that of maha^. The translation then would be : ' he who is to be magnified in order that the great and the small may live.'

170 VEDIC HYMNS.

MA7VZ?ALA I, HYMN 147. ASH7AKA II, ADHYAYA 2, VARGA 16.

i. How, O Agni, have the resplendent ones wor- shipped thee, aspiring through the powers of the Ayu1, when2 the gods, obtaining kith and kin of both races3 (human and divine ?), rejoiced in the song of -ffrta (or Right)4?

2. Give heed to this my proffered hymn, O youngest one, which is most rich in liberal gifts1, O self-dependent one ! The one abuses thee, the other praises thee : I thy reverer revere thy body, O Agni 2 !

3. Thy guardians, O Agni, who saw and saved the blind son of Mamata from distress1 — he the possessor of all wealth has saved them who have done good deeds2. The impostors, trying to deceive, have not deceived.

4. The niggard, O Agni, the harmful and malicious who injures us by falsehood : may the heavy spell recoil on him ; may he injure his own body by his evil words1.

The impostors, trying to deceive, have not deceived.

4. The niggard, O Agni, the harmful and malicious who injures us by falsehood : may the heavy spell recoil on him ; may he injure his own body by his evil words1.

5. And, O strong one, whatever mortal knowingly injures another mortal by falsehood : from such a one, O praised Agni, protect him who praises thee. Agni ! Do not deliver us to distress.

NOTES.

The same Rishi and metre. — Verse 2 = VS. XII, 42 ; TS. IV, 2, 3, 4 ; MS. II, 7) 10. Verse 3 = RV. IV, 4, 13 5 TS. 1,2, 14,5; MS. IV, 11,5.

MAtfDAIA T, HYMN I47. 1 7 1

Verse 1.

Note 1. The Ayu seems to be Agni himself. Or is it admissible to interpret ay 6h as standing metri causa for ayava/z ? Then the hemistich would refer to the mythical sacerdotal tribe of the Ayus, the ancient worshippers of Agni. Comp., for instance, X, 7, 5 ; 46, 8. The translation would be, 'How, O Agni, have the resplendent Ayus wor- shipped thee, aspiring with their powers ? '

Note 2. < Because.' M. M.

Note 3. Comp. VIII, 103, 7. ubhe toke tanaye dasma vi.?pate parshi radha^ magh6nam.

Note 4. As to rztasya saman, comp. Va£\ Sa^h. XXII, 2, and r/tasya sloka/i, Rig-veda IV, 23, 8. Our Pada recurs IV, J, 7 with the reading rztasya dhaman.

Verse 2.

Note 1. With va^asa^ ma^hish^asya compare ma^hish- /Mbhi^ matibhi^, VIII, 23, 23.

Note 2. Cf. Aufrecht, Kuhn's Zeitschrift, III, 200.

Verse 3.

Note 1. Dirghatamas the son of Mamata is the reputed author of this section of the first Ma/z^ala which belongs indeed to a family of priests claiming descent from him. The story of the blindness of Dirghatamas and of the distress into which he fell is told in the Mahabharata

I, 4179 seq., ed. Calc; comp. also Geldner, Vedische Studien,

II, 145.

Note 2. Considering the construction of the whole verse from the grammatical point of view only, one will scarcely be tempted to translate otherwise than we have done. But it is rather strange that Agni is represented here as saving those very guardians by the aid of whom he has saved Mamateya. The meaning which one should expect to find expressed, is rather that Agni, as he has saved Mamateya by his guardians, has saved also, and will save, all pious worshippers. This meaning may be established

172 VEDIC HYMNS.

if we consider the construction of the verse as similar, for instance, to that of I, 37, 12 (vol. xxxii, p. 64): maruta/z yat ha vak balam ^anan a^u^yavitana, ' 0 Maruts, with such strength as yours, you have caused men to tremble.' Thus we may, I believe, translate here, ' Agni ! With such guardians as thine who have seen and saved the blind son of Mamata from distress, he, the possessor of all wealth (i, e. Agni), has saved all those who have done good deeds.' Bergaigne (III, 191) understands the verse in the same way.

Verse 4.

Note 1. The Vedic idea of the evil deeds recoiling on the evil-doer himself has been treated of by Bergaigne, III, 190 seq.

MAiVDALA I, HYMN 148. 173

Agni), has saved all those who have done good deeds.' Bergaigne (III, 191) understands the verse in the same way.

Verse 4.

Note 1. The Vedic idea of the evil deeds recoiling on the evil-doer himself has been treated of by Bergaigne, III, 190 seq.

MAiVDALA I, HYMN 148. 173

MAiVZ?ALA I, HYMN 148. ASH7AKA II, ADHYAYA 2, VARGA 17.

i. When Mataruvan . . .* had produced by attri- tion the Hotrz, the . . .2 who belongs to all gods, whom they have established among the human clans, shining like the sun, resplendent that (he might show his beautiful) shape —

2. They did not deceive him1 who had granted a hymn (to the worshipper). Agni is my protection ; therewith he is satisfied. They took pleasure in all his2 works — (in the works) of the singer who brought praise.

3. Whom the worshipful (gods)1 took and placed in his own seat (as priest) with their praises : him they2 have carried forward, taking hold of him in their search, hastening like horses that draw a chariot.

4. The marvellous one destroys many things with his jaws. Then1 the resplendent one shines in the forest. Then the wind blows after his flame day by day as after the arrow of an archer, after a weapon that has been shot.

5. Him whom no impostors, no harmful foes1, no harm-doers may harm when he dwells in (his mothers) womb, him the blind ones bereft of sight did not damage by looking at him2. His own friends have protected him.

174 VEDIC HYMNS.

NOTES.

The same Rtshi and metre. — Verse 1 = MS. IV, 14, 15.

Verse 1.

Note 1. The first Pada is identical with the first Pada of I, 71, 4 (see our note there) with the exception of the word vish/a^, instead of which that parallel passage has the reading vi-bhrz'ta^. It seems impossible to explain vish/a^, and the concurrence of the metrical irregularity in the same part of the Pada — though metrical irregularities are not infrequent in this hymn — invites to a correction of the text. If vi-bhritak in I, 71, 4 (see note there) refers to MatarLsvan, which I consider as doubtful, it would be easy to find for our passage an equivalent of that word little differing from the traditional vish/a>£, namely, vi- sthita/z : c when Matamvan, standing in different places, had produced him by attrition/ Of course whoever adopts a conjecture like this, can scarcely avoid under- standing vl-bhritak in I, 71, 4 as an epithet of Matamvan, not of Agni. Another way to correct our passage would be to put into the text a form derived from the root vish, ' to accomplish a work,' for instance, vish/ya (to be read as trisyllabic) : ' when Matamvan by his effort/ &c. Grass- mann's vf-sita^ is quite improbable.

Another way to correct our passage would be to put into the text a form derived from the root vish, ' to accomplish a work,' for instance, vish/ya (to be read as trisyllabic) : ' when Matamvan by his effort/ &c. Grass- mann's vf-sita^ is quite improbable.

Note 2. VLyva-apsum (Sa^/hita text, vuvapsum), evidently an epithet of Agni the Hotrz, seems corrupt. Shall we read vi^va-psum (' endowed with all food') — comp. VIII, 22, 12. havam vi^vapsum vi^vavaryam — or vLrva-pusham (Sa/^h., vLyvapusham, * all-nourishing ') or vLsva-apasam (' doing all works ') ? Also vLrva-psnyam may be thought of. It is impossible, of course, to arrive at any certain conclusion.

Verse 2.

Note 1. 'He' seems to be Agni. Saya/za, however, explains : dadanam id agnaye kurva;/am eva mam. This would lead to a translation like this : ' (The enemies) did

MAZVDALA I, HYMN 1 48. 1 75

not deceive (me, the worshipper) who had addressed a hymn (to Agni).'

Note 2. On 'his' Saya/^a remarks, 'ya^amanasya mama/ But the word may refer to Agni.

Verse 3.

Note 1. There is no reason for abandoning here the usual meaning of yagiiiya.. On the gods seeking after Agni, comp. Bergaigne, I, no.

Note 2. It is very probable, to say the least, that ' they ' are again the gods.

Verse 4.

Note 1. Is the first at dissyllabic ? More probably the Pada is deficient by one syllable.

Verse 5.

Note 1. Two syllables are wanting before the caesura of the first Pada.

Note 2. Was there a belief that a blind man by turning his blind eyes on somebody could do him harm ? Possibly we might have to translate: ' Him (his foes) blind and bereft of sight did not damage though looking at him (i.e. though turning their blind eyes on him).' — Prof. Max Miiller writes: c Could it be : Even the blind saw, but did not injure him (andha/£ apa.syan na dabhan) ; abhikhya, when he was seen, no longer in the womb?,'

I76 VEDIC HYMNS.

MAil^ALA I, HYMN 149. ASH7AKA II, ADHYAYA 2, VARGA 18.

i1. Towards great wealth this lord of the house2 advances3, the strong one in the abode of strong wealth. Let the stones honour him as he speeds forward.

2. He the manly (bull) as of men so of the two worlds, whose stream is drunk by living beings1 in consequence of his renown — he who running forward has ripened in (his mother s) womb —

3. He who lighted up the . . ,x stronghold, the racer, the sage, like a . . .2 horse, shining like the sun, endowed with hundredfold life.

4. He who has a twofold birth (celestial and ter- restrial), the flaming one has approached the three- fold light, all spaces of the atmosphere, the Hotrz, the best sacrificer, in the abode of the Waters.

5. This is the Hotrz having a twofold birth1 who has bestowed all the best gifts, out of desire of glory, on the quick mortal who worships him.

NOTES.

The same Rishi. Metre, Vimg. — Verses 3-5 = SV. II, 1 124-1 1 26.

Verse 1.

Note 1. My translation of this verse differs from that of Pischel, Ved. Studien, II, 100.

NOTES.

The same Rishi. Metre, Vimg. — Verses 3-5 = SV. II, 1 124-1 1 26.

Verse 1.

Note 1. My translation of this verse differs from that of Pischel, Ved. Studien, II, 100.

Note 2. On pati^ dan, comp. Hubschmann, Vocalsystem, 142; Bartholomae,ArischeForschungen,1, 70; J oh. Schmidt, Kuhn's Zeitschrift, XXVII, 309 ; Pischel, Vedische Studien,

M AND ALA I, HYMN 1 49. I 77

II, 93 seq. ; Bartholomae, Indogermanische Forschungen,

III, 100 seq.

Note 3. Comp. X, 93, 6. maha/z sa raya^ a ishate.

Verse 2.

Note 1. Comp. I, 80, 4, and similar passages, in which the waters are called ^iva-dhanya/z, ' the prize (of contests) which living beings have gained. '

Verse 3.

Note 1. We do not know what narmi/zi is. Possibly in this word two words, na armim, are contained, so that the particle na would be repeated in each of the three Padas. The translation would then be : ' he who lighted up the armi/zi (?) like a stronghold.'

Note 2. I place no confidence in the attempts to find the meaning of a word like nabhanya^ with the aid of etymo- logy only. The same word occurs in I, 173, 1 as an epithet of the Saman which the priest, who is compared to a bird, sings (gayat sama nabhanyam yatha ve^). It occurs also in VII, 42, 1. pra krandanii^ nabhanyasya vetu. The connection in which these words stand, seems to show that the meaning is : ' the noise of the Sacrificial fire shall arise;' very probably the fire is compared to a horse, and its noise to the neighing of that horse. Thus nabhanya would be in VII, 42, t, quite as in our pas- sage, an epithet of a horse. This epithet may refer either to the swift motion of the horse and of the Saman ascend- ing to the gods, or more probably to the gay voice of the horse, the loud noise of the Saman.

Verse 5. Note 1. Two syllables are wanting in the first Pada.

[46] N

I78 VEDIC HYMNS.

MANDALK I, HYMN 150. ASHTAKA II, ADHYAYA 2, VARGA 19.

1. I thy indigent1 worshipper say much to thee, O Agni, dwelling in thy protection as (in the pro- tection) of a great impeller2.

2. Away even from the libation of a rich man who is feeble, who is a niggard, who never comes forward and does not care for the gods.

3. The mortal (who worships thee ?), O priest, is brilliant, great, most powerful in heaven. May we, O Agni, addicted to thee, be always foremost

NOTES.

The same Rfchi. Metre, Ushmh. — Verse i = SV. I, 97.

Verse 1.

Note 1. On an, see Bergaigne, Religion Vedique, II, 218. Note 2. Or, 'of the great impeller ' — the Sun-god who impels or stimulates his horses ? Comp. VI, 6, 6?

HAND ALA I, HYMN 1 88. 179

MAA/£>ALA I, HYMN 188. ASH7AKA II, ADHYAYA 5, VARGA 8-9.

Apr! Hymn, i. Being kindled thou reignest to-day, a god with the gods, O conqueror of thousandfold (wealth) ! As messenger, as a sage, carry the oblations (to the gods).

2. O Tanftnapat! For him who walks in right- eousness the sacrifice is anointed with honey. May he1 grant thousandfold food.

Apr! Hymn, i. Being kindled thou reignest to-day, a god with the gods, O conqueror of thousandfold (wealth) ! As messenger, as a sage, carry the oblations (to the gods).

2. O Tanftnapat! For him who walks in right- eousness the sacrifice is anointed with honey. May he1 grant thousandfold food.

3. Receiving libations, worthy of being magnified 1 bring hither to us the worshipful gods. Agni ! Thou art a winner of thousandfold (bliss).

4. They have spread with might the eastward- turned sacrificial grass, blessing (our tribe) with a thousand men1, (at the place) where you reign, O Adityas !

5. The Prince, the Sovereign, the mighty ones, the eminent ones1, the (Divine) Doors, which are many and more than many, have sent forth streams of ghee.

6. Adorned with gold, wearing beautiful ornaments you verily reign high1 in your splendour. Sit down here, ye two Dawns2.

7. May the two fine-voiced divine Hotrzs, the sages, perform as the first this sacrifice for us.

8. Bharati! I/a! Sarasvati! All ye (goddesses) whom I invoke, promote us to splendour.

9. Tvash/rz indeed, the eminent (god) has shaped all forms, all cattle. Do thou by sacrifice produce their increase.

N 2

l8o VEDIC HYMNS.

10. Yield up by thyself, O tree, (the sacrificial food) to the abode of the gods1. May Agni make the offerings relishable.

ii. Agni going in front of the gods is anointed with this Gayatra song ; he shines when Svaha is pronounced (over the oblations).

NOTES.

The Rzshi is Agastya, the metre Gayatri. This Apri hymn is closely related to hymn X, no, the author of which no doubt knew and imitated our hymn. — No verses occur in the other Sa;/zhitas.

Verse 2. Note 1. I have taken dadhat as a third person, the sub- ject being Tanunapat. But it may be a participle referring to yagnak : l the sacrifice which procures thousandfold food is anointed with honey.'

Verse 3. Note 1. The text has \dyah.

Verse 4. Note 1. ' This is the Da^avira sacrifice of the vSaktyas. Ten valiant sons are born to those who perform it/ Pa/z£a- vi^^a Brahma?za XXV, 7, 4.

Verse 5. Note 1. These are evidently names of the divine doors . — As to the nominative diira/£, see Lanman, p. 486.

Verse 6. Note 1. On adhi-vi-ra^-, comp. IX, 75, 3. adhi triprishtM/i ushasa^ vi ra^*ati.

Note 2. I.e. Dawn and Evening.

Verse 10. Note 1. Literally : ' to the abode, for the gods/ Comp. the corresponding verse (10) of the Apri hymn X, no. devanam patha/z.

MAN DAL A I, HYMN 1 89. l8l

MAiVZ?ALA I, HYMN 189. ASH7AKA II, ADHYAYA 5, VARGA 10-11.

i. Agni ! Lead us to wealth on a good path, O god who knowest all rules. Drive away from us sin which leads us astray. We will offer to thee the fullest praise.

2. Agni ! Thou who art young, help us safely across all difficulties. Be for us a broad, large, wide stronghold, for our kith and kin, with luck and weal1.

Drive away from us sin which leads us astray. We will offer to thee the fullest praise.

2. Agni ! Thou who art young, help us safely across all difficulties. Be for us a broad, large, wide stronghold, for our kith and kin, with luck and weal1.

3. Agni ! Drive away from us all plagues. (Then) they shall plague1 peoples who do not stand under Agni' s protection, (Give) us back again the earth, O god, together with all the immortals, O worshipful one, that it may go well with us.

4. Protect us, Agni, with thy unwearied guardians, thou who flamest in thy beloved seat. May no danger, O youngest of the gods, attain thy praiser, not now nor in future, O mighty one !

5. Do not deliver us, O Agni, to the harmful foe, to the greedy one, to the impostor, to misfortune. Do not surrender us, O mighty one, to one who has teeth, who bites, nor to one who has no teeth, nor to one who will hurt us.

6. May a (god) like thee, O Agni, who art born according to 7?zta, being praised spread out a shelter for the body (of the worshipper that protects) from every one who tries to harm or to revile him. For thou, O god, art a descrier1 of everything that leads us astray.

1 82 VEDIC HYMNS.

71. Thou, O Agni, distinguishing both (kinds of men, the pious and the impious, or the Aryans and the Dasyus2), eagerly approachest (Aryan) men at (the time of) the advancing (day) 3, O worshipful one. At (the time of) rest thou hast become governable to the man (or, to Manu ; or, thou art to be praised by men4); thou art to be smoothed down like a horse5 by the Usigs.

8. We have pronounced our invocations, I the son of Mana 1, before this mighty Agni. May we obtain (our wishes) through a thousand 7?zshis. May we find a food-giving . . . rich in quickening rain2.

NOTES.

The same Rtshl Metre, Trish/ubh. — Verse i = VS. V, 36 ; VII, 43 ; XL, 16 ; TS. I, 1, 14, 3 5 4, 43> 1 5 TB- n> 8> 2, 3 ; TA. I, 8, 8 ; MS. 1, 2, 13 ; IV, 10, 2 ; 14, 3. Verse 2 = TS. I, 1, 14, 4 5 TB. II, 8, 2, 5 ; TA. X, 2, 1 ; MS. IV, 10, 1 ; 14, 3. Verse 3 = TB. II, 8, 2,4 ; MS. IV, 14, 3-

Verse 2.

Note 1. ' For health and wealth/ M. M. ; see vol. xxxii, P- xo3-

Verse 3.

Note 1. If the accent is correct (Sa^h. abhyamanta, Pad. abhf amanta), the clause, though containing no subordi- nating word, must be understood as standing in logical dependence on the following, or — which in our case seems more probable — on the preceding clause. Examples of this kind have been collected by Delbruck, Altindische

MAiV7)ALA I, HYMN 1 89. 1 8

Syntax, p. 43. — That krishti/z should be nominative is very improbable ; comp. Lanman, Noun-Inflection, 393. See also Leo Meyer, Kuhn's Zeitschrift, XVI, 9.

Verse 6.

Note 1. Prof. Max Miiller (vol. xxxii, p. 229) translates, ' For thou, god, art the deliverer from all assaults ; ' he derives vishpa/ ' from vi and spa^, to bind.'

Verse 7.

Note 1. This verse has been treated of by Geldner, Vedische Studien, II, 156, 158.

Verse 6.

Note 1. Prof. Max Miiller (vol. xxxii, p. 229) translates, ' For thou, god, art the deliverer from all assaults ; ' he derives vishpa/ ' from vi and spa^, to bind.'

Verse 7.

Note 1. This verse has been treated of by Geldner, Vedische Studien, II, 156, 158.

Note 2. Geldner (loc. cit., 156) proposes two explanations for ubhayan. It may refer either to the pious and the impious spoken of in the preceding verses, or to prapitvam and abhipitvam, which words Geldner believes to be mas- culine. I do not attach such weight to the Avestic frapi- thwd (Vend. Ill, 3) as to draw, with Geldner, a conclusion from this word on the gender of the Vedic prapitva, and in every case I think that this explanation of ubhayan is very forced, while it is natural to refer ubhayan to the pious and impious, or as we may express it in conformity with Vedic ideas, to 'men' (comp. manusha/^ Pada 2, manave Pada 3), i. e. Aryans, and Dasyus (see VIII, 50, 8 ; 98, 6 ; IX, 92, 5). Then ubhayan vi vidvan would have exactly the same meaning as the words in I, 51, 8. vi £*anihi aryan ye ka. dasyava/*.

Note 3. On prapitva we have the two ingenious discus- sions of Geldner, Vedische Studien, II, 155 seq., and of Bloomfield in the fifth series of his Contributions to the interpretation of the Veda, p. 24 seq. In my opinion Bloomfield has not succeeded in proving that the words ending in -pitva (prapitva, abhipitva, sapitva, &c) contain the stem pitii, ' sap, drink, nourishment,5 and that prapitva means the morning-pressure of Soma, which is usually designated as prata^savana, abhipitva, the evening-pressure or the tr/tiya-savana. I do not think it necessary, how-

184 VEDIC HYMNS.

ever, to examine here the single points of his interesting and elaborate discussion, for it seems to me that Geldner has conclusively shown that the meaning of these words is different from what Bloomfield believes it to be : abhipitva, as Geldner (p. 155) states, is 'Erholung/ ' Rast,' and 'die Zeit des Rastens,' ' Feierabend/ 'Abend ;' prapitva (p. 178), on the other hand, means ' Vorlauf/ 'das aufs Ziel Zugehen,' ' die vorgeriickte Tageszeit.'

"Note 4. vSasya/2, 'governable,' does not give an impos- sible meaning. But should we not have to correct samsyak ' thou art to be praised by men ? '

Note 5. On akra/z, comp. Vedische Studien, I, 168, and above, I, 143, 7.

Verse 8.

Note 1. Mana is another name of Agastya. See Zeit- schrift der Deutschen Morg. Gesellschaft, XLII, 221.

But should we not have to correct samsyak ' thou art to be praised by men ? '

Note 5. On akra/z, comp. Vedische Studien, I, 168, and above, I, 143, 7.

Verse 8.

Note 1. Mana is another name of Agastya. See Zeit- schrift der Deutschen Morg. Gesellschaft, XLII, 221.

Note 2. On the last words of the hymn — the regularly repeated conclusion of the Agastya hymns — see M. M., vol. xxxii, p. xx, and also Bartholomae, Bezzenberger's Beitrage, XV, 212. I do not think it very probable that isha is here the name of an autumn month, as found in the 6atapatha Brahma/za and others of the more modern Vedic texts ; to me it would seem rather strange that such a prayer for the fertility of that month should have formed, among the Agastyas, the standing conclusion of their sacri- ficial hymns. But the names of the two months isha and ur^a, seem to point to the existence of two adjectives mean- ing 'giving food' and 'giving sap/ — Then follows vrzgana, used as a masculine. Geldner (Vedische Studien, I, 151) indicates the following passages, in which he believes that this masculine vrz^ana occurs : V, 44, 1 ; VI, 35, 5 ; VII, 32, 27; X, 27, 4; and the concluding Pada of the Agastya hymns. Of these passages the two first seem to be open to doubt as to the correctness of the text. In V, 44, 1 " the true reading may be prati^inam w/sha/zam dohase ; comp. verse 3, vr/sha sisuk, and I, 173, 6, where possibly v/7sha;/am should be read instead of vrz^anam (Gottinger

MAiVDALA I, HYMN 1 89. 1 85

Gelehrte Anzeigen, 1890, 417). In VI, 35, 5 I propose to read vrma.g-a.rn (Gott. Gel. Anzeigen, loc. cit., 416). In VII, 32, 27 and X, 27, 4 vrz^ana (Padap. vriganak ; the letter d follows) and vrz^aneshu seem to be masculine, though it is not absolutely impossible to see in these forms the nom. plur. and loc. plur. of the neuter vr^ana. But I believe that any attempts to derive conclusions from these three passages on the meaning of the masculine vng*ana are hopeless.

1 86 VEDIC HYMNS.

MAA^ALA II, HYMN 1. ASHTAKA II, ADHYAYA 5, VARGA 17-19.

i \ Thou, O Agni, the flaming one, (art born) from out the Heavens2, thou (art born) from out the Waters and the stone (the flint) ; thou (art born) from out the forests and the herbs ; thou art born bright, O Lord of men, (as belonging) to men 3.

2 1. To thee, O Agni, belongs the Hotn's and the Potrz's office exercised at the appointed season ; to thee belongs the office of the Neshtri; thou art the Agnidh 2 for the righteous. To thee belongs the office of the Prasastrz; thou actest as an Adhvaryu, and thou art the Brahman and the master of the house in our house 3.

3 \ Thou, O Agni, art Indra, a bull among (all) beings. Thou art the wide-ruling Vishnu, worthy of adoration. Thou art the Brahman, a gainer of wealth, O Brahma^aspati 2. Thou, O Vidhartrz (i. e. who keepest asunder all things), art united with Pura//zdhi (or the Liberality of the gods) 3.

4. Thou, O Agni, art the king Varima whose laws are firm ; thou becomest Mitra, the wondrous one, worthy of being magnified. Thou art Aryaman, the lord of beings, whom I may enjoy1. Thou, O god, art Amsa. 2, desirous of distributing (goods) in the assembly 3.

5. Thou, O Agni, being Tvash^rz, (grantest) to thy worshipper abundance in heroes. To thee, who art accompanied by the (divine) wives1, who art great like Mitra, belongs relationship 2. Thou,

MAiVDALA IT, HYMN I. 1 87

the quick inciter3, givest abundance in horses. Thou, rich in wealth, art the host of men4.

6. Thou, O Agni, art Rudra, the Asura of the high Heaven1; thou, being the host of the Maruts, rulest over nourishment. Thou goest along with the flame-coloured Winds, bringing happiness to our home. Thou, being Pushan, protectest thy wor- shippers by thy own might.

7. Thou, O Agni, art a giver of wealth to him who does service to thee * ; thou art the god Savitrz, a bestower of treasures. Thou, being Bhaga, O lord of men, rulest over wealth. Thou art a protector in his house to him who has worshipped thee 2.

8. Towards thee, in the house, the lord of the clan, O Agni, the clans strive, towards thee, the bounteous king. Thou with the beautiful face possessest all things. Thou art equal to thousands, to hundreds, to ten (of others).

9. Thee, O Agni, men (make) their father by their sacrifices 1 ; thee who shinest with thy body they (invite) to brotherhood by their (sacrificial) work. Thou becomest a son to him who has worshipped thee. As a kind friend thou protectest against attack.

10. Thou, O Agni, art i?zbhu, to be adored when near. Thou rulest over strength \ over wealth rich in food. Thou shinest 2, thou burnest for the sake of giving (wealth). Thou art a hewer 3, an expander of sacrifice.

1 1. Thou, Agni, O god, art Aditi to the worshipper. Thou, being Hotra Bharati1, growest strong by prayer. * Thou art Ida, living a hundred winters, for (the increase of) ability. Thou, the killer of Wztra, O Lord of wealth, art Sarasvati 2.

1 88 VEDIC HYMNS.

12. Thou, O Agni, well kept, art the highest vital power. In thy lovely colour and in thy appearance (dwell all) beauties. Thou art great strength that carries us forward. Thou art abundant wealth, extending on all sides.

13. The Adityas have made thee, O Agni, their mouth ; the bright ones have made thee their tongue, O Sage. The Rati-sa/£ gods (i.e. the 'boun- teous' gods) accompany thee at the sacrifices. In thee the gods eat the offering which is offered to them.

14. In thee, O Agni, with (thy) mouth1 all the guileless2 immortal gods eat the offering which is offered to them. Through thee the mortals taste their drink. Thou hast been born, the bright one, as the child of the plants.

1 5 1. Thou art united with them and equal to them in strength, O well-born Agni, nay, thou sur- passest them, O god, when thy power 2 has expanded here in its greatness over Heaven and Earth, over both worlds.

16. The liberal lords who pour out, O Agni, over thy praisers gifts at the head of which there are cows \ the ornament of which are horses : lead both ourselves and them to welfare. May we speak loud in the assembly 2, rich in valiant men.

NOTES.

The Rtshi is Grztsamada, the metre Cagatt. — Verse 1 = VS. XI, 27 ; TS. IV, 1, 2, 5 ; TA. X, 76, 1 ; MS. II, 7, 2. Verse 2 = RV. X, 91, 10. Verse 6 = TS. I, 3, 14, 1 ; TB. Ill, 11, 2, 1. Verse i3 = TB. II, 7, 12, 6.

MAiVDALA II, HYMN I. 1 89

Verse 1.

Note 1. Among the numerous texts which treat of the different origins of Agni (see Bergaigne, I, 20 seq.), especi- ally the following two verses may be compared with this passage : VI, 48, 5. yam apa/£ adraya^ vana garbham rit&sya. piprati sahasa yak mathita^ ^"ayate nribhxk przthivya/z adhi sanavi ; X, 45, 1. divik pari prathamam g&gne agnik asmat dvitiyam pari ^ataveda^ trztiyam apsu nrzmana^ ag*asram fndhctna enam ^arate svkdhift.

Note 2. The text (dyubhiy^ tvam asusuksh&nik) seems to be corrupt. I believe that tvam, which is so frequently repeated through this verse and through the next verses, has been put here in the wrong place, and that we should read, dyubhya^ a susuksh&nik.

Note 3. With the last words of this verse, comp. the con- clusion of verse 14.

Verse 2.

Note 1. This whole verse is repeated, X, 91, 10.

Note 2. In my opinion there is no doubt that instead of the traditional reading, agnit, the correct form is agmt. The word is a compound of agni and idh and means ' the inflamer of the fire.' Cf. M. M., Hist, of A. S. L., 1859,

PP. 45°> 469.

Note 3. This is the most ancient list of the ' seven priests/ by the side of whom the gr/ha-pati or ' master of the house ' is mentioned as the eighth. Comp. the formula in which the Adhvaryu names the officiating priests, Katyayana IX, 8, 8 seq., and see the remarks of Weber, Indische Studien, X, 141, 376, and my own exposition, Religion des Veda, 383 seq., 396. The 'Brahman' men- tioned in our verse is the Brahma/za^Ma^sin of the later ritual. Comp. Katyayana IX, 8, 11 ; 5atapatha Brahma//a IV, 6, 6, 5.

Verse 3.

Note 1. On verses 3-6, see von Bradke, Dyaus Asura, p. 53 seq.

I90 VEDIC HYMNS.

The 'Brahman' men- tioned in our verse is the Brahma/za^Ma^sin of the later ritual. Comp. Katyayana IX, 8, 11 ; 5atapatha Brahma//a IV, 6, 6, 5.

Verse 3.

Note 1. On verses 3-6, see von Bradke, Dyaus Asura, p. 53 seq.

I90 VEDIC HYMNS.

Note 2. Brzhaspati or Brahma/zaspati is the Brahman among the gods. But it is doubtful whether the title of Brahman in this connection should be understood in the later technical sense of the word, as the Ritv\g who has to superintend the whole sacrifice. Comp. H. O., Religion des Veda, 396, note 1.

Note 3. Vidhartrz seems to be here another name of Bhaga ; comp. VII, 41, 2. bhagam huvema . . . y&k vi- dharta). It is known that no god is so frequently mentioned in connection with Pura^dhi as Bhaga. The passages have been collected by Grassmann in his Dictionary, s. v. pura/^-dhi.

Verse 4.

Note 1. Prof, von Bradke (Dyaus Asura, 53) believes that the text is corrupt ; he thinks that the fourth Pada may have occupied the place of a lost continuation of the relative clause, yasya sam-bhu^-am. I cannot but share the feeling on which Prof, von Bradke's remark rests, though I do not believe that the solution of the difficulty which he proposes is very probable. Could not the correct reading be yasi (instead of yasya) sam-bhu^am, ' thou goest to the enjoyment (of goods) ? ' Comp. VI, 7 1 , 6, where the traditional text has vamasya hf kshayasya deva bhure/z, and kshayasya doubtless should be changed into kshayasi.

Note 2. On Amssl, as one of the Adityas, comp. Ber- gaigne, III, 39, 99.

Note 3. Vidathe: comp. the note on I, 31, 6. It is tempting to conjecture vidhate* (comp. verse 5), but there is no necessity for such a conjecture. Comp., for instance, VI, 24> 2- vidathe dati va^am.

Verse 5.

Note 1. Gnava^ should be read without accent, as Grass- mann, Prof. Weber, and M. Henry (Revue Critique, Jan. 12, 1891, p. 23) have seen. Cf. Lanman, 518, 519.

Note 2. The meaning probably is, ' Thou art related to the other gods and to men/ or ' Thou art related to us.' Comp. VIII, 27, 10; 73, 12.

MAiVDALA II, HYMN I. I9I

Note 3. Agni seems to be identified here with Apam napat, who frequently is called aiu-heman. Comp. Win- disch, Festgruss an Roth, 143 seq.

Note 4. The men, of course, are the Maruts, as is shown by the well-known use of sardha/i (cf. vol. xxxii, p. 67 seq.).

Verse 6. Note 1. Comp. von Bradke, Dyaus Asura, 53 seq.

Verse 7.

Note 1. As to ara/^kr/te, cf. VIII, 67, 3.

Note 2. Or, thou art a protector to him who has wor- shipped thee in his house. — Among the various ways for explaining or removing the metrical deficiency of the last Pada the correction dame a' (for dame) is recommended by verse 8.

Verse 9.

Note 1. Ish/ibhi/^, standing by the side of .ramya, seems to be derived from the root ya^. Thus i^e, i^ana stand by the side of sa.ss.m6, .ya^amana. — Cf. ishtlbhiA matibhi^, II, 18, 1.

Verse 10.

Verse 9.

Note 1. Ish/ibhi/^, standing by the side of .ramya, seems to be derived from the root ya^. Thus i^e, i^ana stand by the side of sa.ss.m6, .ya^amana. — Cf. ishtlbhiA matibhi^, II, 18, 1.

Verse 10.

Note 1. The names of the three i^zbhus are j^z'bhu, Va^a, Vibhvan. The word va^a used here evidently alludes to the second of these names.

Note 2. Bergaigne (Religion Ved., II, 406) no doubt is right in believing that the verb vi bhasi ('thou shinest') alludes to the name Vibhvan. Comp. X, 91, 1. vibhM vibhava.

Note 3. Vi-Jikshu^ again seems to convey an allusion to the i^z'bhu myth. When dividing the cup of Tvash/rz into four cups, the i^/bhus say, sakhe vi i-iksha (IV, 35, 3). This vi .riksha and the corresponding adjective vi-^ikshu should be derived from the root sas, ' to cut to pieces.'

Verse 11.

Note 1. Here we have the three goddesses of the Apri hymns, Bharati, Ida, and Sarasvati. Of the goddess

192 VEDIC HYMNS.

Bharati the full name is given, Hotra Bharati, i.e. 'the Offering of the Bharatas.' Comp. Bergaigne, I, 322 seq,

Note 2. Comp. VI, 61,7, where Sarasvati is called vWtra- ghm.

Verse 14.

Note 1. Or ' through (thee who art their) mouth/

Note 2. Comp. 1, 19, 3. visve devasa^ adruha/^ ; vol. xxxii,

PP. 53>55-

Verse 15.

Note 1. On this verse, compare Pischel, Vedische Studien,

1,97-

Note 2. On przksha/^, see above, I, 127, 5, note 1.

Verse 16. Note 1. On go-agra, compare Pischel, Vedische Studien,

1,51.

Note 2. Vidathe: comp. the note on I, 31, 6.

MAiVZ)ALA II, HYMN 2. 1 93

MAA^ALA II, HYMN 2. ASH7AKA II, ADHYAYA 5, VARGA 20-21.

i. Increase Gatavedas by your sacrifice1, worship Agni for ever with your offering and your prayer 2 — him who has been kindled, the receiver of good offerings, the solar hero, the heavenly Hotrz, the charioteer 3 in our settlements 4.

2. For thee Nights and Dawns have been lowing, O Agni, as milch-cows in the folds for their calf1. A steward2, as it were, of Heaven, thou shinest on the human tribes, O bountiful one, on continuous nights 3.

3. The gods have set him to work, as a steward 1 of Heaven and Earth, endowed with wonderful power, at the bottom of the air : Agni who is well known like a chariot2, brightly shining, deserving of praise like Mitra (or, like a friend) in (human) dwellings.

4. They have established him who grows in the air, in his house, the serpent 1 with beautiful splen- dour like gold 2, the winged (son ?) of Vrism 3 who lights up with his eyes both tribes (of gods and of men), like a guardian of the way (?) 4.

5. May he, the Hotrz, encompass the whole sacri- fice. Men strive towards him with offerings and prayer. (Agni) with golden jaws 1, hurrying around in the growing (plants) 2, lighted up the two worlds like the Sky with the stars.

6. Thus mayst thou, being brightly kindled for our welfare or being exhausted (P)1, shine upon us with thy wealth. Carry hither to us the two

[46] o

194 VEDIC HYMNS.

(Agni) with golden jaws 1, hurrying around in the growing (plants) 2, lighted up the two worlds like the Sky with the stars.

6. Thus mayst thou, being brightly kindled for our welfare or being exhausted (P)1, shine upon us with thy wealth. Carry hither to us the two

[46] o

194 VEDIC HYMNS.

worlds for the sake of happiness, Agni, O god, that they may eagerly partake 2 of the offering of the man (or, of Manus).

7. Give us, Agni, mighty, give us thousandfold (gifts). Open strength for us like a door 1 for the sake of glory. Make Heaven and Earth inclined towards us through (our) spell. Make the Dawns shine like the brilliant Sun.

8. Being kindled after dawns and nights may he shine with his red light like the sun, Agni, being a good sacrificer with the help of the offerings of man (or, of Manus) \ the king of the clans, and the welcome guest of Ayu.

9. Thus, O Agni, ancient one, our human prayer has prospered among the immortals who dwell in the great heaven. May the cow1 when milked, yield2 freely to the singer in our settlements hundredfold (wealth) of all kinds.

10. May we, O Agni, (attain) bliss in valiant men by our racers, or may we shine over (all) people by our sacred spells. May our unconquerable lustre beam on high like the sun over the fivefold dwell- ings (of the five peoples).

11. Be thou, O mighty one, worthy of praise among us, (thou) from whom the well-born, liberal (lords) have sought nourishment1, unto whom the strong ones, O Agni, go for sacrifice, who shinest in thy abode among (the worshippers) own kith.

12. May we both, O Gatavedas, the praisers and the liberal (lords), be in thy protection, O Agni. Help us to good, resplendent, abundant wealth which is accompanied by offspring, by good progeny.

13 = II, 1, 16.

M AND ALA II, HYMN 2. 1 95

NOTES.

The same Rtshi and metre. — Verse 7 = TS. II, 2, 12, 6 ; MS. IV, 12, 2.

Verse 1.

Note 1. In this Pada one syllable is wanting. It may- be thought that the first word should be pronounced ia^Tzena. For supplying the missing syllable by conjecture there would, however, be many ways. Comp. also H. O., Hymnen des Rig-veda, I, p. 79.

Note 2. Tanagira: comp. I. 38, 13 (vol. xxxii, p. 82).

Note 3. Dhu^-sadam. The exact meaning is, 'who occupies a decisive position/

Note 4. Vr^aneshu : comp. I, 60, 3, note 2.

Verse 2.

Note 1. Comp. VIII, 88, 1. abhi vatsam na svasareshu dhenava^ indram girbhi^ navamahe.

Note 2. See I, 58, 7, note 1.

Note 3. See Lanman, p. 482 ; Gaedicke, p. 89. ' During continuous nights.' M. M.

Verse 3.

Note 1. See I, 58, 7, note 1.

Note 2. Cf. VIII, 84, 1. ratham na vedyam.

Verse 4.

Note 1. I follow the conjecture of Bohtlingk-Roth, who propose to read hvaram. Comp. Atharva-veda IV, 1, 2 (Ai-valayana Srautasutra IV, 6, 3 ; Sankhayana vSrautasutra V, 9, 7). surMam hvaram. The meaning of the word is conjectural ; comp. I, 141, 7, note 1. If we read hvare, the translation could be ' brilliant like gold, in a hidden place.' (M. M.)

Comp. Atharva-veda IV, 1, 2 (Ai-valayana Srautasutra IV, 6, 3 ; Sankhayana vSrautasutra V, 9, 7). surMam hvaram. The meaning of the word is conjectural ; comp. I, 141, 7, note 1. If we read hvare, the translation could be ' brilliant like gold, in a hidden place.' (M. M.)

Note 2. Comp. Pischel, Vedische Studien, I, 52.

O 2

196 VEDIC HYMNS.

Note 3. Or, the winged (bird) of Frzstii? No other passages which make Agni the son (or the bird) of Pwni are known to me.

Note 4. The accent of pathas points to a genitive, dependent on payiim, of a word which is, however, different from pathas. Grassmann thinks that pathas is a lengthening for pathas, but Lanman (Noun-Inflection, 470) is quite right in observing that this is hard to believe in the first syllable of a Pada. Should we not correct the text and read patha/& (gen. sing, governed by payiim)? The reading patha/* may be due to the influence of the neighbourhood of payiim.

Verse 5.

Note 1. See vol. xxxii, p. 301.

Note 2. Comp. X, 92, i.^iishkasu harimshu ^arbhurat.

Verse 6.

Note 1. Ludwig translates sam-dadasvan : ' zum heile [dich selber] aufreibend ; ' Grassmann, l oder seist erloschen du ; ' Gaedicke (p. 89), ' und wenn du verloschest ; ' Griffith, 6 a liberal giver ; ' Neisser (Bezzenberger's Beitr. XIX, 286), 'deine Kunst zusammennehmend., Saya^a says, csa;#da- dasvan samyak praya^Man.' Prof. Max Miiller suggests, * being a liberal benefactor.'

Note 2. There was no reason for correcting deva-vitaye as Ludwig once proposed. He has himself abandoned this conjecture.

Verse 7.

Note 1. As to this metaphor (' opening ' strength or the like), comp. VIII, 5, 21. uta na^ divyak fsha^ . . . apa dvara- iva varshatha^, and the passages collected by Dr. Hirzel, Gleichnisse und Metaphern im Rig-veda. (Leipzig, 1890), 103.

Verse 8. Note 1. The third Pada is repeated in X, 11, 5.

MAZVDALA II, HYMN 2. I97

Verse 9.

Note 1. The milch-cow of course is the prayer.

Note 2. Isha/zi seems to be an infinitive like parsha/zi nesha^i tarisha/zi (Delbriick, Altindisches Verbum, 227 ; Neisser, Bezzenberger's Beitrage, XX, 43). • I believe it to come from the root ish, ' to incite.' As to the syntac- tical peculiarities of these infinitives, comp. Delbriick, Altindische Syntax, 416.

Verse 11.

Note 1. Ishay is a denominative from fsh, as ur^-ay is derived from ur^* (comp. A^valayana 5rautasutra V, 7, 3).

I98 VEDIC HYMNS.

MAA^ALA II, HYMN 3. ASH7AKA II, ADHYAYA 5, VARGA 22-23.

Apr! Hymn.

1. Agni being kindled, set down on the earth, has stood up with his face towards all worlds. May the Hotrz, the purifier, the ancient, wise one, may god Agni sacrifice to the gods, he who is worthy (of being the sacrificer).

2. Narasa^sa, anointing the abodes (of the sacri- fice), equal by his greatness to the three heavens, endowed with beautiful light, moistening the offer- ing, his mind being intent on scattering ghrzta — may he anoint the gods on the summit of sacrifice.

3. Being magnified1 in our mind, Agni, sacrifice for us to-day to the gods before the human (sacrificer) 2, thou who art worthy (of being the sacrificer). Conduct hither the unshakable host of the Maruts. Sacrifice, O men, to Indra who sits on the Barhis.

4. O divine Barhis! On this (Barhis) which is large, rich in valiant men, which has been spread on this Vedi (or sacrificial altar) rich in gain, ready for wealth, which is anointed with ghrz'ta, sit down, O Vasus, O Visve devas, O Adityas1 worthy of worship !

5. May the divine doors which are easily passable, open themselves wide when invoked with adoration. May they, the far-embracing, undecaying ones, open wide, purifying our glorious race1 which is rich in valiant men.

6. May Dawn and Night, grown strong from of

MAiVDALA II, HYMN 3. 1 99

old, joyful like two birds (?)\ (do) their work well for us — they who weave, turned towards each other, the stretched-out warp, the ornamented form of the sacrifice 2, (the two goddesses) flowing with plenty, rich in milk.

7. May the two divine Hotrzs, the first ones, very knowing, very marvellous, perform the sacrifice rightly with their (sacrificial) verse. Sacrificing to the gods they anoint (them) \ observing the right time, on the navel of the Earth, over the three ridges (of the three worlds).

8. May Sarasvati, the accomplisher of our prayer, may the goddess I /a, all-victorious Bharatl — may the three goddesses, according to their wont, sit down on this Barhis and protect it, the faultless shelter.

9. Through (the god's) hearing (our prayer) a manly son is born (to us), tawny-coloured, rich in gain, bringing vigour, loving the gods. May Tvash^rz deliver for us a son, the navel (i.e. the tie that binds generations together), and may he then go to the abode of the gods.

io1. May the tree (i. e. the sacrificial post) stand by, letting loose (the offering which goes to the gods). May Agni make the offering ready in consequence of our prayers. May the prescient divine butcher carry the thrice-anointed offering to the gods.

11. He1 is joined with ghrz'ta2. His womb (on the altar) is ghrzta. He rests on ghrz'ta. His abode is ghrz'ta. Carry hither (the gods) according to thy wont ! Rejoice 3 ! Carry, O bull, the offering, over which the Svaha has been spoken, (to the gods).

200 VEDIC HYMNS.

NOTES.

The same Rzshi. Metre, Trish/ubh ; verse 7 : Cagati. — Verse 9 = TS. Ill, t, h, 2 ; TB. II, 8, 7, 4 ; MS. IV, 14, 8. Verse 11= VS. XVII, 88 ; TA. X, 10, 2.

Verse 3.

Note 1. The text has i/ita/z. Comp. above, I, 1, 1, note 2.

Note 2. Comp. X, $$, 1. ni hf satsat (scil. agni/J) antara^ purva^ asmat.

Verse 4.

Metre, Trish/ubh ; verse 7 : Cagati. — Verse 9 = TS. Ill, t, h, 2 ; TB. II, 8, 7, 4 ; MS. IV, 14, 8. Verse 11= VS. XVII, 88 ; TA. X, 10, 2.

Verse 3.

Note 1. The text has i/ita/z. Comp. above, I, 1, 1, note 2.

Note 2. Comp. X, $$, 1. ni hf satsat (scil. agni/J) antara^ purva^ asmat.

Verse 4.

Note 1. It is very probable that the poet intends to dis- tinguish the Vasus, the Visve devas, and the Adityas as three categories of gods. But then we should expect the accent £ditya^. Comp. VII, 51, 3. Mityak visve marital kdi visve devak ka visve; X, 125, 1. aham rudrebhi^ vasubhi^ £arami aham adityaf^ uta vuvadevai/z.

Verse 5.

Note 1. Comp. the Grihya Mantra addressed to the Mekhala, of which it is said ' varaam pavitram punati na^ agat,' Sankhayana Grihya II, 2, 1, &c.

Verse 6.

Note 1. The meaning of vayya (comp. IX, 68, 8) is uncertain. Possibly it is derived from vi, ' the bird.' Ac- cording to SayaTza it would mean ' weavers ' (vanaku^ale iva). Vayyeva may be vayye iva (dual feminine), in spite of the artificial theory of the Pragrzhya vowels; see Lanman, p. 361 ; H. O., Hymnen des Rig-veda, I, 456. Or it may be vayya iva, dual masculine or singular femi- nine (comp. VII, 2, 6).

Note 2. Comp. VII, 42, 1. adhvarasya pesak.

MAiVDALA II, HYMN 3. 201

Verse 7. Note 1. Comp. VIII, 39, 1. agni^ devan anaktu na//.

Verse 10.

Note 1. With the first hemistich compare especially, III, 4, 10 (see below).

Verse 11.

Note 1. £ He ' of course is Agni.

Note 2. Differing from M. M., vol. xxxii, p. 185, I take ghrztam as an accusative.

Note 3. Comp. Ill, 6, 9 (see below).

202 VEDTC HYMNS.

MAiVZ?ALA II, HYMN 4. ASH7AKA II, ADHYAYA 5, VARGA 24-25.

i. I call for you Agni, shining with beautiful shine, praised with beautiful praise 1, the guest of the clans, the receiver of fine offerings, who is desirable like Mitra (or, like an ally), Gatavedas the god, among godly people.

2. The Bhrzgus worshipping him in the abode of the waters * have verily 2 established him among the clans of Ayu. Let him surpass all worlds, Agni, the steward of the gods 3, the possessor of quick horses.

3. The gods have established beloved Agni among the human clans as (people) going to settle (establish) Mitra1. May he illuminate the nights that are longing (for him), he who should be treated kindly by the liberal (worshipper) in his house.

4. His prosperity is delightful as good pasture (?) 1 ; delightful is his appearance when the burning one is driven forward, he who quickly shaking his tongue among the plants waves2 his tail mightily like a chariot-horse.

5. When they praised 1 to me the monstrous might of the eater of the forests 2, he produced his (shining) colour as (he has done) for the Uslgs 3. With shining splendour he has shone joyously, he who having grown old has suddenly become young (again).

6. He who shines on the forests1 as if he were thirsty, who resounded like water on its path, like (the rattle of the wheels) of a chariot 2 — he whose

With shining splendour he has shone joyously, he who having grown old has suddenly become young (again).

6. He who shines on the forests1 as if he were thirsty, who resounded like water on its path, like (the rattle of the wheels) of a chariot 2 — he whose

MANDALA II, HYMN 4. 203

path is black, the hot, the joyous one has shone, laughing 3 like the sky with its clouds.

7. He who has spread himself burning over the wide (earth), moves about like an animal, free, without a keeper. The flaming Agni, burning down the brushwood, with a black trail 1, has, as it were, tasted the earth.

8. Now in the remembrance of thy former bless- ings this prayer has been recited to thee at the third sacrifice \ Give to us, Agni, mighty strength with a succession of valiant men, with plenty of food ; (give us) wealth with good progeny 2,

9. Give, O Agni, such vigour to thy praiser together with his liberal (lords), that the Grz'tsa- madas, rich in valiant men, victorious over hostile plots, attaining (their aim) in secret, may overcome through thee (their rivals) who get behind 1.

NOTES.

The Rtshi is Somahuti Bhargava, the metre Trish/ubh. — No verse occurs in the other Sawhitas.

Verse 1.

Note 1. To me there seems to be no doubt that the meaning of suvrzkti is something like ' beautiful prayer,' * beautiful song/ and then ( a god who is invoked with beau- tiful songs/ Thus suvrzktaya^ or other cases of the same word stand by the side of stomal . . . gira^, VIII, 8, 22 ; of gira^, I, 64, 1 ; VIII, 96, 10, comp. X, 64, 4; of brahma, VII, 31, 11 ; 97, 9 ; of stomal, VII, 96, 1 ; of dhitibhi/£, VI, 61, 2 ; of a£/£y£oktibhL& matinam, I, 61, 3, and so on. Comp. also VII, 83, 9. havamahe vam vr/sha^a suvrz'ktibhiA ; X, 41, 1. ratham . . . suvrzktibhi/£ vayam vyush/a ushasa/z havamahe ; X. 80, 7. avo^ama suvrzkti'm.

204 VEDIC HYMNS.

This being the meaning of the word, I cannot think it probable — and herein I differ from the opinion pronounced by Prof. Max Miiller, vol. xxxii, p. 109 — that it stands in connection with the verb vrig in its well-known use referring to the Barhis. In my opinion (comp. also Geldner, Vedische Studien, I, 151) suvrzkti may be connected with another use of vrig, with the meaning of this verb ' to draw a god towards himself, averting him from other sacrificers5 (materials regarding this use of vrig have been collected by Geldner, loc. cit., 144). Or possibly the word may be derived, as Prof, von Roth believes, from rik (comp. suvita derived from i). It is true that the substantive rz'kti does not occur by itself : but, as Prof. Max Miiller remarks (loc. cit.), this would not be fatal to Prof, von Roth's etymology, because many other words in the Veda occur as uttarapadas only. If we accept this theory, we should of course have to separate suvr/ktf from namovr/kti and svavrzkti.

Verse 2.

Note 1. Comp. X, 46, 3. imam vidhanta^ apam sadhasthe.

cit.), this would not be fatal to Prof, von Roth's etymology, because many other words in the Veda occur as uttarapadas only. If we accept this theory, we should of course have to separate suvr/ktf from namovr/kti and svavrzkti.

Verse 2.

Note 1. Comp. X, 46, 3. imam vidhanta^ apam sadhasthe.

Note 2. Literally, ' doubly/ ' In two places, in the abode of the waters and among the clans of man.' M. M. Com- pare, however, X, 46, 2 (see last note).

Note 3. Devanam aratf^ ; comp. I, 58, 7, note 1.

Verse 3.

Note 1. The meaning seems to be that people going to settle anywhere, secure safety by ceremonies addressed to Mitra, i. e. possibly by concluding alliances which stand under the special protection of Mitra. Comp. IV, 33, 10 ; H. O., Religion des Veda, 186, note 1. — Mitra is kshetrasadhas, VIII, 31, 14.

Verse 4.

Note 1. Svasya-iva seems to be corrupt. Possibly we might read suyavasa-iva push/i^. In X, 11, 5 we read, sada asi ranvafi, yavasa-iva pushyate. IV, 16, 15. oka^ na ra^va sudr/^i-iva pushtik. — The translation of the traditional

MAiTOALA II, HYMN 4. 205

reading would be, ' His prosperity is delightful, like that of a person belonging to us/

Note 2. Bharibhrat seems to be a participle : but then dodhaviti must be accented (dodhaviti).

Verse 5.

Note 1. On the verb pan, comp. Pischel, Vedische Studien, I, 199 seq.

Note 2. Vanad seems to be, as Grassmann has seen, a compound of van, 'the forest ' (comp. the genitive vanam, the locative vawsu), and of ad. Of Agni is said several times ' vanani atti.'

Note 3. On the mythical ancestors designated as the Uri^as, see Bergaigne, I, 57 seq.

Verse 6. Note 1. The forests, of course, are the fuel. Note 2. To rathya-iva probably kakrd (nom. plur.) is to be supplied.

Note 3. The ' laughing ' of the sky is the lightning (Ben- fey, Vedica und Verwandtes, 138). The flames of Agni flash through the smoke as the lightning shines in the clouds.

Verse 7.

Note 1. See Geldner, Vedische Studien, II, 29 seq. ; Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft, XLVIII, 107.

Verse 8.

Note 1. The text has trz'tiye vidathe (comp. I, 31, 6, note 2). Does this mean at the tWtiya-savana ? Three vidathas are spoken of also in VI, 51, 2 ; VII, 66, 10.

Note 2. On the metrical irregularity, comp. H. O., Die Hymnen des Rig-veda, I, 67.

Verse 9.

Note 1. ' May prevail, destroying through thee the neighbours lying in ambush.' M. M. To me giiha seems to be connected with vanvanta^.

206 VEDIC HYMNS.

MAiVZ^ALA II, HYMN 5. ASH7AKA II, ADHYAYA 5, VARGA 26.

i. The brilliant Hotri 1 has been born 2, the father to protect the fathers 3, aspiring after noble wealth. May we be able to bridle the strong (horse) 4.

2. He the leader of the sacrifice towards whom the seven reins (or rays) are stretched, the Fotri promotes, as (he has done) for Manu, the divine eighth (rein) ; all those (reins he promotes) \

May we be able to bridle the strong (horse) 4.

2. He the leader of the sacrifice towards whom the seven reins (or rays) are stretched, the Fotri promotes, as (he has done) for Manu, the divine eighth (rein) ; all those (reins he promotes) \

3. Or when he has run along, and has recited the sacred words 1, and has pursued that (duty) 2, he has encompassed every kind of wisdom as the felly (encircles) the wheel.

4. For He has been born as the bright Prasastrz, with bright power of mind. (A man) who knows his firm laws, mounts up on them as on the branches (of a tree) 1.

5. The lively milch-cows were attached to his, the Nesh/Ws, (bright) colour1. Was it according to the wish of the three sisters who have gone there 2 ?

6. When (coming) from the mother the sister has approached, bringing ghrzta \ the Adhvaryu rejoices at their2 coming as corn (rejoices) at rain.

7. May He the Ri\N\g (priest) himself make the Ritvig (serve) for his own refreshment 1. And may we readily gain the praise and the sacrifice 2 ; we have offered it.

8. In order that He the knowing one (Agni) may readily serve all the worshipful (gods), this sacrifice, O Agni, which we have performed, rests in thee.

MAiVKALA II, HYMN 5. 207

NOTES.

The same Rishi. Metre, AnushAibh. — Verse 3 = SV. I, 94; TS. Ill, 3, 3, 3 ; MS. II, 13,5.

Verse 1.

Note 1. As the Hotrz is mentioned here, the following verses contain each the names of the other priests as given in II, i, 2. Only the Agnidh is left out; possibly the words svafc svaya dhayase krzV/utam ritvik ritvigam (verse 7) contain an allusion to this priest, who may well be termed the Ritv\g belonging to Agni and refreshing him.

Note 2. With the first Pdda of our verse, compare IX, 64, 10. mdu/z pavish/a >£etana/£.

Note 3. The meaning seems to be : Agni, who has pro- tected the fathers, has been born again, and will do the same for the present sacrificer.

Note 4. The strong horse, of course, is Agni. Comp. Ill, 27, 3 (see below). On the construction (va^ina^ yamam), see Delbruck, Altindische Syntax, p. 417.

Verse 2.

Note 1. On the seven rays or reins of Agni, see I, 146, 1, note 1. Besides the seven priests a mysterious eighth Ritvig priest is spoken of (X, 114, 9. kam rztvi^am ash/amam .ruram ahu/z) ; thus Agni has a mysterious eighth ra^mi (ray or rein) besides the seven. Comp. Bergaigne, Religion Vedique, II, 144.

Verse 3.

Note 1. V6£at brahma/zi : this seems to be an allusion to the Brahman priest (see verse 1, note 1).

Note 2. V6k is third singular. See Joh. Schmidt, Kuhn's Zeitschrift, XXV, 91.

Verse 4.

Note 1. Comp. VIII, 13, 6. vaya^-iva ami rohate. Prof.

208 VEDIC HYMNS.

Max Miiller (vol. xxxii, p. 207) translates, ' springs up like young sprouts/

Verse 5.

Note 2. V6k is third singular. See Joh. Schmidt, Kuhn's Zeitschrift, XXV, 91.

Verse 4.

Note 1. Comp. VIII, 13, 6. vaya^-iva ami rohate. Prof.

208 VEDIC HYMNS.

Max Miiller (vol. xxxii, p. 207) translates, ' springs up like young sprouts/

Verse 5.

Note 1. It is the Nesh/rz's office to lead the wife of the sacrificer to the place where the sacrifice is being performed. Thus Agni, the divine Nesh/rz, is represented as accom- panied by female beings, by the ' milch-cows/ meaning the oblations of ghrzta, &c, or possibly the dawns.

Note 2. Are the c three sisters ' (comp. Bergaigne, 1, 321 ; II, 107) identical with the milch-cows spoken of in the first hemistich? Ludwig (vol. iv, p. 166) very appropriately calls attention to the fact that three cows were milked at the sacrifice of the full and the new moon. Comp. Hille- brandt, Altindisches Neu- und Vollmondsopfer, p. 12 seq. Three dawns are mentioned in VIII, 41, 3.

Verse 6.

Note 1. The sister bringing ghrz'ta seems to be the sacri- ficial spoon. Is the mother the milk-vessel or possibly the cow?

Note 2. Does * their ' refer to the mother and the sister (cf. Delbruck, Altindische Syntax, p. 102)? Or are 'the three sisters who have gone there' referred to?

Verse 7.

Note 1. The one Ritvig is Agni ; the other possibly is the Agnidh who refreshes the Ritvlg Agni. See verse 1, note 1.

Note 2. After at we should expect, instead of aram, another accusative, possibly r/fam (see VII, 66, 11) : ' may we master the praise, the sacrifice, and the verse.' Aram may have found its way into the text from verse 8.

MAATDALA II, HYMN 6. 209

MAiVZ?ALA II, HYMN 6. ASH7AKA II, ADHYAYA 5, VARGA 27.

i. Accept, O Agni, this my piece of wood and this my sitting down (reverentially) x, and hear these words of mine.

2. Let us worship thee, Agni, child of vigour, with this (piece of wood ?) *, O winner of horses 2, with this well-spoken (hymn), O well-born one.

3. May we thus as thy devoted servants pay devotion by our words to thee who acceptest words (of prayer), to thee who aspirest after wealth, O giver of wealth.

4. Thus be thou a liberal, bountiful lord, O lord of goods, O giver of goods. Drive hatred away from us.

5. Thus (give) us 1 rain from the sky ; thus (give) us unattainable strength ; thus (give) us thousandfold food.

6. To him who magnifies thee, who desires thy help, O youngest messenger, (invoked) by our word, best sacrificing Hotrz, come near.

7. For thou, Agni, O sage, who knowest both races (of gods and of men), passest (to and fro) between them, like a messenger belonging to thy own people 1f belonging to thy allies.

8. Thus gladden (the gods) * as the knowing one ; sacrifice, O intelligent one, in due order, and sit down on this Barhis.

[46]

2 TO VEDIC HYMNS.

NOTES.

The same Rhhu Metre, Gayatri. — Verse 4=VS. XII, 43 ; TS. IV, 2, 3, 4 ; MS. II, 7, 10. — The hymn has been translated by M. M., Selected Essays, II, p. 143.

Verse 1.

[46]

2 TO VEDIC HYMNS.

NOTES.

The same Rhhu Metre, Gayatri. — Verse 4=VS. XII, 43 ; TS. IV, 2, 3, 4 ; MS. II, 7, 10. — The hymn has been translated by M. M., Selected Essays, II, p. 143.

Verse 1.

Note 1. It does not seem probable that upasad is to be translated here according to its meaning in the later ritual, as one of the preparatory ceremonies of the Soma sacrifice. See Weber, Indische Studien, X, 363 ; Hillebrandt, Vedische Mythologie, I, 300.

Verse 2.

Note 1. Aya may be used adverbially : comp. Ill, 12, 2 ; VI, 17, 15; IX, 53, 2; ic6, 14. But it is more probable that samidha or gira should be supplied from verse t. Comp. II, 24, 1. aya vidhema gira; IV, 4, 15. aya samidha vidhema.

Note 2. Comp. VIII, 61, 7. a^vam-ish/aye.

Verse 5.

Note 1. The conjecture sana/z, proposed by Bohtlingk- Roth and Grassmann, is not necessary. The verb is to be supplied ; comp. the passages collected by Pischel, Vedische Studien, I, 19*

Verse 7.

Note 1. Ganyeva seems to be ganyak iva, comp. 11,39, I» duta-iva havya ganya purutra ; IV, ^ 5. pat patL&^anyat anftiasah na/z.

Verse 8.

Note 1. Comp. VII, 17, 4. yakshat deva'n amr/tan pipra- yat ka. ; VIII, 39, 9. yakshat ka piprayat ka nak.

UANDALA II, HYMN 7. 211

MATv^ALA II, HYMN 7. ASH7AKA II, ADHYAYA 5, VARGA 28.

i.'» Bring us, O youngest god, Bharata1, Agni, the best, resplendent, much-desired wealth, O Vasu2!

2. May no malign power of a god or of a mortal overcome us, Help us across such hostile power.

3. And may we dive with thee across all hostile powers as across streams of water.

4. Bright, O purifier, worthy of adoration, Agni, thou shinest mightily ; thou hast been worshipped by offerings of ghrzta 1.

5. Thou, O Bharata 1, Agni ! hast been worshipped by us with offerings of heifers, of bulls, of eight- footed (cows) 2.

6. The old excellent Wotri who feeds on wood and drinks butter, he is the wonderful son of strength.

NOTES.

The same Rishi and metre. — Verse 1 =TS. I, 3, 14, 3 ; MS. IV, 11, 4. Verse 4 = TS. I, 3, 14, 5- Verse' 6= VS. XI, 70; TS. IV, 1,9, 2; MS. II, 7, 7-

Verse 1.

Note 1. Agni Bharata is Agni as the protector of the Bharata tribe or as invoked by that tribe.

Note 2. With the beginning of this verse, I, 44, 4 should be compared.

2 2

212 VEDIC HYMNS.

Verse 4. Note 1. Comp. VIII, 19, 22. agni/i ghritebhik ahuta^.

Verse 5.

Note 1. See verse 1, note 1.

Note 2. Roth (Petersb. Dictionary) supplies vagbhik or rigbh\k ; comp. VIII, 76, 13. va^am ash/apadim. But there is no doubt that ash^apadi, standing by the side of vara and ukshan, has the same meaning as in the later ritual, viz. a cow with calf.

MAiVDALA II, HYMN 8. 213

MAA^Z?ALA II, HYMN 8. ASH7AKA II, ADHYAYA 5, VARGA 29.

i . As one who runs a race 1 (praises) his chariots, praise thou the yoking of Agni (to the chariot of sacrifice), of the most glorious, bountiful (god) —

a cow with calf.

MAiVDALA II, HYMN 8. 213

MAA^Z?ALA II, HYMN 8. ASH7AKA II, ADHYAYA 5, VARGA 29.

i . As one who runs a race 1 (praises) his chariots, praise thou the yoking of Agni (to the chariot of sacrifice), of the most glorious, bountiful (god) —

2. Who is the best leader for his worshipper, who undecaying makes the malign decay1, the cheerful- faced who has been worshipped with offerings —

3. He who is praised in the houses on account of his beauty in the evening and at dawn, whose law is not set at nought,

4. The bright one who shines with his light as the Sun with his splendour, with his undecaying (flames)1, he who is anointed (with ghrita).

5. The hymns have strengthened Agni the de- vourer1 along (the extent of) his own royalty2. He has assumed every beauty.

6. May we unharmed stand under the protection of Agni, Indra, Soma, of the gods ; may we over- come our foes.

NOTES.

The Rishi is Grztsamada ; the metre is Gayatri, the last verse being Anush/ubh, as is frequently the case in Gayatri hymns (see H. O., Hymnen des Rig-veda, I, 146). — No verse occurs in the other Sa;/zhitas.

Verse 1.

Note 1. Va^-ayati means * he strives for va^a,' va^ayati ' he incites to quickness.' The accent is not always correct in the traditional text.

214 VEDIC HYMNS.

Verso 2. Note 1. Comp. II, \6, i. fndram a^uryam ^-arayantam.

Verse 4.

Note 1. As to a^arai^, * the undecaying (flames),' comp. Ill, 1 8, 2 ; VI, 5, 4 ; 6, % ; VII, 3, 3 ; X, 87, so.

Verse 5.

Note 1. That Agni should be identified here with the Rishi Atri (see Bergaigne, II, 468) is very improbable. Possibly atri means simply ' the eater ' (from ad), though the poet in calling him so may have intended to allude to the name of the RtshL

Note 2. Comp. I, 80, 1 seq. ar^an anu svar%yam ; 84, 10 seq. vasvi/£ anu svar^yam.

MANDAl,\ II, HYMN 9. 21 5

MA#Z?ALA II, HYMN 9. ASHTAKA II, ADHYAYA 6, VARGA 1.

i. The Hotrz who is found on the Hotrt's seat has sat down (there), the fierce, the resplendent, the dexterous one, the protector of (his own) infallible laws *, the highest Vasu, he who brings thousandfold (gain), the pure-tongued Agni.

2. Be thou our messenger, be our protector far and wide ; be thou, O bull, a leader towards greater wealth. O Agni ! for the continuation of our children and of ourselves be thou an unremitting, brilliant protector.

3. May we worship thee at thy highest birth (-place), O Agni ; may we worship thee with praises in thy lower abode. I honour the womb from which thou hast sprung. When thou hast been kindled, they have offered offerings in thee.

4. Agni, being the best sacrificer perform thou the sacrifice with the oblation. With thy readiness to hear (us) hail our gift, the wealth (which we offer). For thou art the treasure-lord of treasures ; thou art the deviser of brilliant speech.

5. Thy wealth of both kinds1 never fails, when thou art born (kindled) day by day, O wonderful one. Make thy singer, O Agni, rich in food ; make him the lord of wealth with excellent offspring.

6. With this face of thine, as a bounteous (lord), a sacrificer to the gods, the best performer of sacri- fices with happiness, as an undeceivable guardian and far-reaching protector, shine among us, O Agni, with light and wealth.

2l6 VEDIC HYMNS.

NOTES.

The same RisKi. Metre, Trish/ubh. — According to an observation of Bergaigne's, hymns of six verses composed in Trish/ubh should precede hymns of the same extent composed in Gayatri. Though this law is not without exceptions (see H. O., Die Hymnen des Rigveda, I, 101 seq.), the suspicion is raised that the hymns 9 and 10 should each be divided into two Trz^as. — Verse i=VS. XI, 36; TS. Ill, 5, 1 1, »; IV, 1, 3, 3; MS. II, 7, 3. Verses = TS. Ill, 5, ii> a ; MS. IV, 10, 4. Verse 3 = VS. XVII, 75 ; TS. IV, 6, 5, 4 ; MS. II, 10, 6. Verse 6 = TS. IV, 3, 13, 2; MS. IV, 10, 5.

Verse 1.

Note 1. The long compound looks suspicious ; possibly it should be read adabdhavrata^ pramati//.

Verse 5.

Note 1. Vasu and dhana frequently receive the epithet ubhaya; see VI, 19, 10; VII, 8s, 4; 83, 5 ; X, 84, 7. No doubt celestial and terrestrial goods are referred to, see II, 14, II ; V, 68, 3 ; VI, 59, 9 ; VII, 97, 10 ; IX, 19, I ; 100, 3.

MAiVJDALA II, HYMN IO. 21 7

MAA^ALA II, HYMN 10. ASH7AKA II, ADHYAYA 6, VARGA 2.

i. Agni is to be invoked as the first like a father, when he has been inflamed by Manus 1 in the abode of Id2. When he has invested himself with beauty, the wise immortal, he, the glorious strong (horse) is to be smoothed (by the worshippers as by grooms).

2. Agni with bright splendour, mayest thou hear my call with all my prayers, thou a wise immortal. The two tawny (horses) draw thy chariot or the two red (horses), or He the wide-ranging one has made the two ruddy (horses draw his chariot)1.

3. They have generated the well-born (Agni) in her who lies on her back 1. Agni became a germ in the manifoldly-adorned (wives)2. Even in the . . .3 the wise one dwells by night uncovered in his powers 4.

4. I besprinkle with my offering, with Ghrz'ta, Agni who abides turned towards all beings, who widely extends throughout, who is mighty in his vigour, who shows himself most capacious by the food (which he consumes), and robust1.

5. I besprinkle Him who is turned towards (us) from all sides ; may he gladly accept that with his be- nevolent mind. Agni, who is like a beautiful youth, who has the appearance of one eagerly striving, is not to be touched, when he hurries around with his body.

6. Mayst thou know the portion (belonging to thee), being strong through thy desire. With thee as our messenger may we speak like Manu. Gaining

2l8 VEDIC HYMNS.

wealth l I invoke with my (sacrificial) ladle, with my eloquence, the faultless Agni who mixes the honey- drink.

NOTES.

The same Rzshi and metre. On the position of this hymn in the collection and its division into Trtkas, see the note on II, 9. — Verses 4-5 = VS. XI, 23-24; TS. IV, 1, 2, 4. 5 ; MS. II, 7, %.

Verse 1. Note 1. Comp. VII, 2, 3. Manuna samiddham. Note 2. Id is a synonym of ida. ; ilik pade means the same as ilkykh pade.

Verse 2.

Note 1. I cannot accept Prof. Lanman's scansion of this Pada (Noun-Inflection, 342), uta arushaha £akre vibhrztra/z. In my opinion the only reading in conformity with the use of Vedic poets is utarushd' aha, &c.

Verse 3.

Note 1. Comp. Ill, 29, 3 (see below). Of course the kindling-stick is alluded to.

Note 2. The wives are the plants. — Comp. Lanman, Pv548.

Note 3. The meaning of sixm'k (curag Xeyojievov) is un- known. The Indian explanation (' night ') of course is a guess, but this guess may be right.

Note 4. 'Uncovered by the night,' M. M. On mahobhi^, cf. vol. xxxii, p. 197.

Verse 4.

Note 1. See vol. xxxii, p. 212.

Verse 6. Note 1. There is no reason for conjecturing dhanasam (Ludwig). Comp. X, 65, 10. indriyam somam dhanasa/£ u imahe.

MAiTOALA III, HYMN I. 219

MANDKLK III, HYMN 1. ASH7AKA II, ADHYAYA 8, VARGA 13-16.

i. Thou wilt have me, O Agni, as a strong (master) of Soma l : therefore thou hast made me the carrier (of the gods ?) to perform worship at the sacrifice2. Sending my thoughts to the gods3 1 make the (press-) stone ready4 ; I toil, O Agni : find thou pleasure in thy own body5.

2\ Eastward we have turned the sacrifice2; may the prayer increase. They honoured Agni with fuel and adoration. They have taught (him) the sacri- ficial ordinances of the sages of Heaven 3. Though he (Agni) is clever and strong, they have sought a way for him.

3. He has conceived freshness1, the wise one of pure 2 powers, he who is by his birth well allied with Heaven and Earth. The gods have found Agni the conspicuous one in the waters, in the work 3 of the sisters.

4. The seven young (wives)1 made the blessed one grow who had been born white, ruddy in his growth. They ran up to him like mares 2 to a new- born foal. The gods wondered at Agni at his birth.

5. Spreading with his bright limbs to the aerial space, purifying his power1 by wise purifications, clothing himself in light, the life of the waters2, he creates mighty, perfect beauty.

They ran up to him like mares 2 to a new- born foal. The gods wondered at Agni at his birth.

5. Spreading with his bright limbs to the aerial space, purifying his power1 by wise purifications, clothing himself in light, the life of the waters2, he creates mighty, perfect beauty.

6. He has gone to (the waters) who do not eat, the undeceived ones, the young (daughters) of Heaven who are not clothed and (yet) are not naked.

2 20 VEDTC HYMNS.

Here the former young (women) having the same origin, the seven sounds 1 have conceived one germ.

7. His compact masses assuming every shape are spread in the womb of ghee, in the streaming of honey. There the swelling milch-cows have sta- tioned themselves. Great are the parents of the wonderfully mighty (Agni) who are turned towards each other1.

8. Having been carried (in the waters) thou hast shone forth, O son of strength, assuming wonderful shapes brilliant and fierce. The streams of honey and ghee drip, where the male has grown by wisdom.

9. By (his) nature he has found his father's udder1 ; he has sent forth his streams and his showers2. Walking3 hidden to his dear friends he has not been hidden to the young (daughters) of Heaven4.

10. He bore (in his womb) the germ of the sire, of the father who begat him1. He, being one, sucked many (nurses) rich in milk2. Observe for this manly, bright one the two wives, bound in kinship, belonging to men3.

11. The great one has grown up in the wide unbounded space1. The Waters (have made) Agni (grow): for many glorious ones2 (have come) to- gether3. He lay in the womb of Rita., the domestic (god) Agni, in the work 4 of the uterine sisters.

12. Like a horse that carries (the prize), in the assembly of the great (waters)1, visible to his son2, he whose ... is light 3 : he who as father begat the ruddy cows 4, he the son of the waters is the most manly, restless 5 Agni.

1 3. To him, the glorious son of the waters and of the plants, the blessed wood 1 has given birth, in his many shapes. Even the gods, for they agreed in

MA2VDALA III, HYMN I. 22 1

their mind, honoured him who had been born the most wonderful and strong.

14. Mighty rays of light like brilliant lightnings, milking (the sap of) immortality in the boundless stable, accompanied Agni whose ... is light 1, who had grown up in his own house, as it were in secret,

15. I magnify thee, worshipping thee with offer- ings ; I magnify (thee) desirous of thy friendship, of thy favour. Together with the gods give help to him who praises thee, and protect us with thy domestic faces.

16. As thy followers, O Agni, best leader, winning all precious (treasures), pressing onward with fertile glory, may we overcome the godless who seek to combat us.

17. Thou hast been here as the banner of the gods, Agni, joy-giving, knowing all wisdom. As the domestic (god) thou hast harboured the mortals. As the charioteer thou goest along straightway after the gods.

18. The immortal, the king, has sat down in the dwelling of the mortals, performing the sacrifices1. He the ghee-faced one has shone forth widely, Agni knowing all wisdom.

191. Come to us with thy gracious friendship, speeding, great, with thy great blessings. Bestow on us plentiful victorious wealth ; make our share glorious and adorned with fine speech.

20. These old births of thine, O Agni, and the recent ones I have told forth to thee the ancient one. These great libations (of Soma) have been prepared for the manly one ; generation by genera- tion Gatavedas has been placed (on the altar).

21. Gatavedas, placed (on the altar) generation

222 VEDIC HYMNS.

after generation, is kindled by the Visvamitras, the indefatigable (or everlasting). May we dwell in the grace of him the worshipful, yea, in his blissful kindness.

22. Bring thou, O strong one, this sacrifice of ours to the gods, O wise one, as a liberal giver. Bestow on us, O Hotrz, abundant food ; Agni, obtain by sacrificing mighty wealth for us.

23. Procure, O Agni, for ever, to him who im- plores thee, (the gift of) nourishment \ the wonderful acquiring of the cow. May a son be ours, offspring that continues our race. Agni, may this favour of thine abide with us !

NOTES.

The Rhhl is Vuvamitra Gathina, the metre Trish/ubh. — Verse 1 = MS. IV, 11, 3. Verse 19 = MS. IV, 14, 15. Verse 23 = SV. I, 76; VS. XII, 51 ; TS. IV, 3, 4, 3 ; MS.

II, 7, 11; IV, II, 1; 13,3.

Comp. on this hymn Geldner, Vedische Studien, I, 157 seq., and the article of Regnaud, Etudes Vediques, 1'hymne

III, 1 du Rig- Veda.

Verse 1.

Note 1. Vakshi, which is very frequent as 2nd person of vah, occurs also as belonging to vas (see VII, 98, 2. pitim it asya vakshi), and in this sense no doubt it is to be under- stood in our passage. — Ludwig and Geldner take tavasam vakshi agne as a parenthesis. G. translates : ' Du hast mich zu deinem Somaschenken — denn dich geliistet nach dem starken, o Agni — bestellt, dass ich vor den Weisen opfern soil.' To me it seems more natural to understand the first Pada as one continual clause ; vakshi is accented on account of the logical dependence in which this clause

MAiVDALA III, HYMN I. 22 3

22 3

stands, the clause being considered, even without a sub- ordinating word, as a dependent one. See Delbriick, Alt- indische Syntax, p. 42 ; A. Mayr, Sitzungsberichte der phil. hist. Classe der Kais. Akademie der Wissenschaften, Vol. LXVIII (Vienna, 1 871), 248, 259.— If we were to con- sider vakshi as a locative infinitive (see Bartholomae's theory on such infinitives, Indogermanische Forschungen, II, 27 1 seqq.), the translation would be: 'Thou hast made me, O Agni, a strong carrier of Soma at the carrying (of the oblations),' &c. I do not think, however, this interpretation of vakshi very probable, nor is it, as far as I can see, favoured by any passage which contains the word. — For somasya tavasam, Prof. Max Miiller suggests the translation 8 strong of Soma,' i. e. full of Soma.

Note 2. The text has vidathe.

Note 3. The traditional text has affia diclyat, which means, ' shining towards or as far as the gods.' The verb di with attfa occurs still in two other passages of this Mandala, in 15, 5 and $$, 3. In the first of these passages the text seems to be correct : devan akkha. dixiyana^, 4 shining as far as the gods.' In the second passage I believe that we ought to read affia didhye purvyam, ' I think of the ancient things,' or more exactly, ' I send my thoughts to the ancient things.' In the same way it seems to me very probable that in our verse diclhyat would be the correct reading, for the participle refers to the pries,t who says of himself, ' I make the stone ready ; ' and this priest does not send his light (dixlyat) but his thoughts (didhyat) to the gods. Comp. I, 132, 5 = 139, 1. devan affia na dhitaya/* ; III, 4, 3, and numerous passages which represent the mati, the gira/£, &c, as going towards (AkkAa.) the gods, such as

in, 39, 1 5 43, 3 ; VII> IO' 3 ; 36> 9; x, 43, * ; 47, 6.—

Prof, von Roth (Zeitschrift der D. Morg. Ges., XLVIII, 108} speaks of the ' haufige Verwechslungen von Formen der beiden Wurzeln 2 di scheinen und 1 dhi wahrnehmen, den- ken.' The reading diclyat in our verse, and didye III, 55, 3, may rest on the influence of III, 15, 5. devan akMa diclyana/^

224 VEDIC HYMNS.

Note 4. On the accent of yungz the same may be said as above (note i) regarding the accent of vakshi. Note 5. I. e. cause the fire to flare up.

Verse 2.

Note 1. The verses 2, 3, and 4 have been translated by Bergaigne, Religion Vedique, I, 109.

Note 2. Many sacrificial rites are performed from west to east; comp. with regard to the Barhis, I, 188, 4; X, no, 4 ; with regard to the sacrificial ladle, III, 6, 1 ; V, 28, 1 ; to the Havirdh&nas, Va^-as. Sa^hita V, 17. Thus the whole sacrifice is spoken of as proceeding in an eastward direction ; see X, 66, 12. pra^am nak ya^/zam pra nayata ; X, 87, 9. ya^am pra^am . . . pra naya.

Note 3. Comp. Mahabharata XIV, 280. tasmat sva.ya.rn .yadhi yagne vidhanam. Vidatha indeed is here an equivalent of vidhana.

Verse 3.

pra^am nak ya^/zam pra nayata ; X, 87, 9. ya^am pra^am . . . pra naya.

Note 3. Comp. Mahabharata XIV, 280. tasmat sva.ya.rn .yadhi yagne vidhanam. Vidatha indeed is here an equivalent of vidhana.

Verse 3.

Note 1. The meaning seems to be that Agni won vigour (mayah) by dwelling in the waters (see Pada 3) ; comp. the well-known wrords apa/£ hi stha maya/£-bhuva/z (X, 9, 1), ' for you, O waters, give vigour.'

Note 2. More exactly, of purified faculties.

Note 3. The accent apasi, instead of apasi, looks very suspicious. It is easy, but perhaps too easy, to correct apasi, as possibly in III, 6, 7. apa^ should be read for apa/£. (In I, 31, 8 ; 151, 4 Grassmann is wrong in assuming a neutral stem apas- ' die Arbeit.') To me Ludwig's conjecture upasi (in the lap of the sisters, i.e. of the waters) seems excellent. Upasi occurs in V, 43, 7 ; X, 27, 13 in the meaning of upasthe. Thus upasi svasrzWam would be the same as apam upasthe ; comp. I, 144, 2 ; VI, 8, 4; IX, 86, 25; X, 45, 3; -46, 1. 2, &c— Comp. below, verse 11, note 4.

Verse 4.

Note 1, Of course the seven wives are the rivers or waters.

MANDALA III, HYMN I. 225

Note 2. I cannot adopt Prof. Weber's conjecture asva>£ (Altiranische Sterrinamen, 10). His translation is : ' Die Gotter liefen zu dem wundersamen Agni bei seiner Geburt (neugierig) hinzu, wie die jungen Madchen zu einem neu- gebornen Kinde.'

Verse 5.

Note 1. For kratum punana/fc, cf. Ill, 31, 16; VIII, 12,

"; J3> 1; 53>6-

Note 2. I take pari as belonging to vasana^ ; ^o^i^ and

ayuk are objects. Comp. X, 16, 5. ayu/z vasana^ ; X, 53, 3.

sa/z ayuk a agat surabhi/fc vasana^.

Verse 6.

Note 1. The number of the seven sounds (comp. Sten Konow, Das Samavidhana-brahma/za, p. 33, note 3) seems to be connected with the seven Rishis, see IX, 103, 3. vsim/i rishinam sapta (comp. IX, 62, 17). The seven sounds seem to be identified with the seven rivers also in III, 7, 1 (see below). Comp. Bergaigne, Religion Vedique, II, 132 ; H. O., Religion des Veda, 117, note 1.

Verse 7. Note 1. Heaven and Earth.

Verse 9.

Note 1. Comp. Bergaigne, Religion Vedique, II, 99.

Note 2. See volume xxxii, 441 seq. (I, 2, 3, note 1).

Note 3. Here I believe we have an anacoluthon. The poet seems to have intended to say, c Him who walked . . . the daughters of Heaven saw.'— Prof. Max Muller translates this hemistich : * He found him (the father) moving along with dear friends, with the young maidens of Heaven — he was not hidden.'

Note 4. Agni was hidden to the gods but not to the

waters.

Verse 10.

Note 1. The verse X, 3, a, though very obscure, seems to contain a similar idea. Should the meaning be that [46] Q

226 VEDIC HYMNS.

Agni bears in his womb the Dawn, the daughter of Heaven ?

Note 2. The waters.

Agni was hidden to the gods but not to the

waters.

Verse 10.

Note 1. The verse X, 3, a, though very obscure, seems to contain a similar idea. Should the meaning be that [46] Q

226 VEDIC HYMNS.

Agni bears in his womb the Dawn, the daughter of Heaven ?

Note 2. The waters.

Note 3. This phrase, which I have translated as literally as possible, is very obscure. The two wives seem to be wives of Agni. Are they Night and Dawn (the two sabardughe, III, 55, 12?), whose designation as ' belonging to men ' seems not to be impossible ? Or the two kindling- sticks (comp. V, 47, 5) ? Or the two Darvis (V, 6, 9) ?

Verse 11.

Note 1. Comp. V, 42, 17. urau dev&k anibadhe syama.

Note 2. This is feminine.

Note 3. The phrase yaj-asa^ sam hi purvi'^ occurs also X, 46, 10. It may have been, as Geldner believes, a pro- verbial locution. But the verb which it is most natural to supply, seems to be gam (i, ya), so that the meaning may have been : ' Many superior (wives) are wont to assemble,' i. e. where one such wife is, there will be many. This is applied here to the waters, in X, 46, 10 to such beings as isha//, utaya^ or the like. That ya.yas may be meant for the waters is shown by VII, 36, 6, where the ya^asa^ vava^ana^, mentioned by the side of Sarasvati, evidently are the waters. — It should be observed that several expressions of this hymn have been made use of by the author of X, 46.

Note 4v Or rather ' in the lap ' (upasi). Comp. above, verse 3, note 3.

Verse 12.

Note 1. With regard to akra^ I adopt the translation proposed by Geldner (Ved. Studien, I, 168). — On the accent of mahiham, see Lanman, p. 398.

Note 2. This seems to be the human worshipper. I can- not follow Prof, von Roth, Zeitschrift der D. Morg. Gesell- schaft, XLVIII, 118, who explains sunave as a corrupt third person of the verb su.

Note 3. See above, I, 44, 3, note 1.

MAiVDALA III, HYMN 1. 2 27

Note 4. The dawns.

Note 5. Comp. above, I, 36, 1, note 2.

Verse 13. Note 1. Vana : the wood considered as a wife.

Verse 14. Note 1. See verse 12, note 3.

Verse 18. Note 1. The text has vidathani.

Verse 19. Note 1. Comp. Kuhn, Kuhn's Zeitschrift, I, p. 445.

Verse 23.

Note 1. t /am. which more especially means the nourishing substance of the cow. Comp. H. O., Religion des Veda, 72, 326. — Prof. Max Miiller translates: 'Procure to him who implores thee, O Agni, exuberant land for ever, rich in cows/

Q 2

2 28 VEDTC HYMNS.

MAA^ALA III, HYMN 2.

ASH7AKA II, ADHYAYA 8, VARGA 17-19.

To Agni Valsvanara.

i. For Vaiivanara, the increaser of i?zta, for Agni we produce * a Dhisha^i 2 like purified ghee. And verily 3 by their prayer the invoking men (accom- plish) him, the Hotrz, as the axe accomplishes a chariot.

2. By his birth he has given splendour to both worlds (Heaven and Earth). He became the praise- worthy son of his parents, Agni, the carrier of oblations, never ageing, with satisfied mind, unde- ceivable, the guest of men, rich in light.

3. Through the power of their mind, within the sphere of their superior strength the gods have procreated Agni by their thoughts. Desirous of winning the prize1 I address Him who shines with his splendour, who is great in his light, as (one who desires to win the prize addresses his) race-horse.

4. Desirous of winning the choice, glorious, and praiseworthy prize (which is the gift) of the joy-giver, we choose the boon of the Bhrzgus 1, the Vsig"2, who has the mind of a sage, Agni, who reigns with his heavenly light.

5. Men, having spread the sacrificial grass, holding the sacrificial ladle, have placed here in front (as Purohita), for the sake of (the divine) blessing, Agni renowned for strength, with great splendour, united with all the gods, the Rudra of sacrifices1, who accomplishes the oblations of active (worshippers).

6. O (Agni) whose flame is purifying, around thy

MAiVDALA III, HYMN 2. 229

dwelling, O Hotrz, the men who at the sacrifices have spread the sacrificial grass, O Agni, seeking (how to do) honour (to thee), and (desiring) thy friendship, surround thee (reverentially) ; — bestow thou wealth on them !

7. He has filled the two worlds (Heaven and Earth) and the great Sun, when the active ones (i.e. the priests) held him fast who had been born. He the sage is led round for the performance of worship, like a racer for the winning of the prize \ with satisfied mind.

8. Adore ye him, the giver of offerings, the best performer of worship ; honour ye him the domestic <9atavedas. Agni, the charioteer of the mighty Rite, he who dwells among manifold tribes, has become the Purohita of the gods.

9. The immortal Usigs have purified three logs for the vigorous 1 Agni 2 who wanders round the earth 3 : of these they have placed one among the mortals for their enjoyment ; two have passed into the sister world 4.

10. The food offered by men has sharpened him, the sage of the tribes, the lord of the tribes, as an axe. Busily he goes to the heights and to the depths. He has held fast the germ in these worlds.

11. He the generator, the strong one, stirs in the resplendent bellies like a roaring lion, Vaisvanara with his broad stream of light, the immortal, dis- tributing goods and treasures to his worshipper.

12. Vaisvanara has mounted the firmament, the back of heaven, as of old, glorified by those who are rich in good thoughts. He, creating wealth for the creatures as of old, goes watchful round the common course.

23O VEDIC HYMNS.

13. The righteous, worshipful priest deserving of praise, the dweller in heaven1 whom Matamvan has established (on earth) : him we approach whose way is bright and hair golden, the resplendent Agni, for the sake of ever new welfare.

23O VEDIC HYMNS.

14. Like the flaming one (the sun ?) on his way, the quick one, of sun-like aspect, the banner of heaven, who dwells in light, who wakes at dawn — Agni the head of heaven, the unrepressed, him we approach with adoration, the strong one mightily.

15. The joy-giving, bright Hotrz, in whom is no falsehood, the domestic, praiseworthy dweller among all tribes, like a splendid chariot, wonderful to be- hold, established by Manus : him we constantly approach for the sake of wealth.

NOTES.

The same Rzshu The metre is £agati. — Verse 7= VS. XXXIII, 75. Verse 9 = MS.. I, 3, 35.

Verse 1.

Note 1. Literally, ' we generate/

Note 2. On the meaning of this word, which I may be allowed to leave in its Sanskrit form, I refer to I, 96, 1, note 2.

Note 3. Literally, ' doubly.' Comp. below, III, 17, 5, note 1.

Verse 3.

Note 1. YdLgam sanishyan refers to the worshipper who desires to obtain va^a (quick strength, and the booty or prize obtained by it), and in the comparison, to the owner of a race-horse who desires to win the race.

MAiVDALA III, HYMN 2. 23 1

Verse 4.

Note 1. Comp. I, 60, 1 (see above).

Note 2. Comp. Bergaigne, Religion Vedique, I, 57 seq.

Verse 5. Note 1. Comp. von Bradke, Dyaus Asura, p. 54.

Verse 7.

Note 1. Again, as in verse 3, va^asataye means, with reference to the race, ' for the winning of the prize,5 and with reference to sacrifice, 'for the obtainment of quick strength, of booty, &c.'

Verse 9.

Note 1. See above, I, 36, 1, note 2.

Note 2. Agni is stated here to have one terrestrial and two celestial forms : the fire belonging to men, and, it seems, sun and lightning. Comp. M. M., Physical Religion, 229 ; Bergaigne, Religion Vedique, I, 22. With regard to the three forms of Agni, compare also H. O., Religion des Veda, 106 seq.

Note 3. On pari^man, comp. above, I, 79, 3, note 2.

Note 4. Into the celestial world.

Verse 13.

Note 1. I read divikshayam (Bergaigne, Rel. Vedique, I, 55, note). The blunder has been caused by X, 63, 5. dadhire divf kshayam.

232 VEDIC HYMNS.

MAJVZ?ALA III, HYMN 3.

ASHrAKA II, ADHYAYA 8, VARGA 20-21.

To Agni Valsvanara.

i. They have worshipped Vai^vanara with his broad stream of light with prayers 1 and treasures in order that he may walk on firm ground. For immortal Agni honours the gods, and from of old he has not violated the laws.

2. The wonderful messenger goes between the two worlds (heaven and earth), the Hotrz who has sat down, the Purohita of Manus. He takes care of his wide dwelling day by day, Agni who, incited by the gods, gives wealth for our prayers.

3. The priests have exalted with their thoughts Agni, the banner of sacrifices, the achiever of sacri- fice1. From him in whom they have put together their (sacrificial) works and their prayers, the sacrificer desires blessings.

4. The father of sacrifices, the miraculous lord of those who know prayers (P)1, Agni, is the measure and rule2 of the sacrificers ; he has entered the two manifold-shaped worlds ; the sage beloved by many people is glorified in his foundations.

5. The gods have established here in great beauty Agni the bright with his bright chariot, whose every law is golden1, Vaiivanara who dwells in the waters, who finds the sun, the diver, the swift one covered with strength, the quick one.

6. Agni, spreading out with his thought the mani- fold-adorned sacrifice, together with the gods and

MA2VDALA III, HYMN 3. 233

with the people of Manus, goes as a charioteer to and fro with (gods and men) who accomplish the sacrifice, the quick, domestic (god), the dispeller of curses.

7. Agni, be wakeful * in our life which may be blessed with offspring ; swell with sap ; shine upon us (plenty of) food. Stir up vigour and the great ones, O watchful (god). Thou art the Usig- (or willing one) of the gods, the good-minded (lord) of prayers.

8. The lord of the tribe, the vigorous1 guest, the guider of prayers, the Usig (or willing one) of those who invoke him, ^atavedas, the light of worship — him men constantly praise with adoration, with solicitations for their welfare.

9. The resplendent, joyous god, Agni on his chariot, has with his might encompassed the dwell- ings. May we honour in our house with beautiful prayers 1 his commands who is rich in manifold prosperity.

10. O VaLsvanara, I love thy statutes by which thou hast found the sun, O far-seeing one. When born thou hast filled the worlds, heaven and earth ; Agni, thou encompassest all these (beings) by thyself.

11. For Vabvanara's wonderful deeds he the sage alone has by his great skill mightily 1 let loose (his powers ?). Agni has been born exalting both his parents, Heaven and Earth, rich in seed.

NOTES.

The same Rzshi and metre. — Verse 10 = MS. IV, 11, 1. Verse 11 = TS. I, 5, 11, 1.

2 34 VEDIC HYMNS.

Verse 1.

Agni has been born exalting both his parents, Heaven and Earth, rich in seed.

NOTES.

The same Rzshi and metre. — Verse 10 = MS. IV, 11, 1. Verse 11 = TS. I, 5, 11, 1.

2 34 VEDIC HYMNS.

Verse 1.

Note 1. A meaning like c prayer ' seems to recommend itself for most of the passages in which the substantive vip occurs, for instance, V, 68, i. pra vak mitraya gayata varu/zaya vipa gira ; IX, 22, 3. ete puta^ vipa^ita/^ somasaA . . . vipa vi ana^-u^ dhiya^ ; IX, 6$, 12. aya klttih vipa anaya hari/^ pavasva dharaya ; III, 10, 5 (see below), &c. As the verb vip means ' to be in trembling agitation,' the same word as a substantive may designate enthusiastic thoughts or prayers. Comp. vepate mat!', IX, 71, 3 ; X, 11, 6, and the nouns vi'pra, vipa^it, vipodha. We need not enter here upon the question, whether some concrete trembling or shaking objects also were designated as vipa/z, and whether Bergaigne (Religion Vedique, I, p. vii) is right in taking the vip aya^-agra, with which Trita killed the boar (X, 99, 6), as a ' priere a pointe de fer ' (comp. Macdonell, Journ. R. Asiatic Society, 1893, p. 431 ; 1895. p. 185). — In our verse vfpa^ may be either nominative or accusative. I have translated it as an accusative ; in the case of the nominative the translation would • be : ' The prayers have worshipped Vaiivanara with treasures.'

Verse 3. Note 1. The text has vidathasya.

Verse 4.

Note 1. Asura>& vipa^-y^itam. On the meaning of asura, which implies the possession of secret, supernatural power, see H. O., Religion des Veda, 162 seq. — Comp. von Bradke, Dyaus Asura, pp. 64-65.

Note 2. ' Richtschnur und Weg der Opferer,' Pischel, Vedische Studien, I, 306.

Verse 5.

Note 1. Literally, ' whose rules are yellow.' The mean- ing is that Agni's whole sphere of activity bears the golden

MAiVDALA III, HYMN 3. 235

yellow colour. Saya/za gives the interesting remark ' haritva^am iti ^akhantaram/ but no doubt harivratam is right.

Verse 7.

Note 1. Comp. Neisser, Bezzenberger's Beitrage, XIII, 297.

Verse 8.

Note 1. Comp. I, 36, 1, note 1.

Verse 9. Note 1. Comp. II, 4, 3, note 1.

Verse 11.

Note 1. Prof. Max Miiller proposes to translate, ' has sent forth his great song,' and observes, { Might not brz'hat be like brzhat sama, a name of a hymn ? '

236 VEDIC HYMNS.

MAA^ALA III, HYMN 4.

ASHZAKA II, ADHYAYA 8, VARGA 22-23.

Apr! Hymn.

1. Log by log1 be kind towards us. Flash by flash grant us thy, the Vasu's, favour 2. Bring hither, O god, the gods that we may sacrifice. Sacrifice, O Agni, as a kind friend to thy friends.

2. Thou whom the gods, Varu^a, Mitra, Agni, thrice every day bring hither by sacrifice day by day, Tanunapdt, make this our sacrifice honey-sweet, having its abode in ghee \ (this sacrifice) which worships (the gods).

Sacrifice, O Agni, as a kind friend to thy friends.

3. (Our adoring) thought rich in all boons goes forward for worshipping as the first the Hotrz of the sacred food (i/), for saluting the strong bull with adoration and homage. May he, the best sacrificer, incited (by our prayers) sacrifice to the gods \

4. Upwards your1 course has been directed at the worship; upwards (your) flames2 are gone; ready (for receiving you) is the air3. Or the Hotrz has sat down at heaven's navel. We spread out the sacrificial grass which receives the gods.

51. Choosing in their mind the sevenfold work of the Hotrzs2, enlivening everything (the gods) came hither in the right way. (The divine doors3) with men as their ornaments4, born at the sacrifices5, have come hither and thither to this sacrifice, many of them.

6. Hither (shall come) the two Dawns1, the neighbourly (goddesses) of glorious appearance2.

MAiVDALA III, HYMN 4. 237

Of different forms, they both smile. (They shall come) that Mitra and Varima may be satisfied with us, and Indra accompanied by the Maruts with their powers 3.

7. I catch hold of the two divine Hotris first. The seven strong ones1 rejoice according to their wont. Teaching the right, they proclaim the right, the guardians of law, contemplating the law.

81. May Bharati, in concord with the Bharatis, I /a with the gods, Agni with men, Sarasvati with all (beings) belonging to Sarasvati (come) hither; may the three goddesses sit down on this sacrificial grass.

9. O divine Tvash^rz, grant us and send forth this our seed which is to thrive : (the seed) from which a manly son is born able and skilful, who sets to work the press-stones, loving the gods.

10. O tree1, send (the offering) forth to the gods. May Agni the slaughterer make the offering ready. May the same, the very true Hotr/, sacrifice according as he knows the generations of the gods.

11. Agni, being kindled, come hither, on one chariot with Indra, with the quick gods. May Aditi, the mother of noble sons, sit down on our sacrificial grass. With Svaha may the immortal gods rejoice.

NOTES.

The same Rishi. Metre, Trish/ubh.— Verse 9 = TS. Ill, i5 11, 1 ; MS. IV, 13, 10. Verse 10 =VS. XXVII, 21 ; TS. IV, 1,8,3; MS. II, 12,6.

238 VEDIC HYMNS.

Verse 1.

Note 1. Agni is invoked as personified in each log of fuel which is put on the sacrificial fire.

Note 2. Comp. VII, 39, 1. sumatim vasva/£.

Verse 2. Note 1. Comp. II, 3, 11. ghrztam asya yonik.

Verse 3.

Note 1. Comp. X, no, 3. sa>& enan yakshi ishita// ya^iyan (cf. also X, no, 9).

Verse 4.

Note 1. Agni is invoked as personified in each log of fuel which is put on the sacrificial fire.

Note 2. Comp. VII, 39, 1. sumatim vasva/£.

Verse 2. Note 1. Comp. II, 3, 11. ghrztam asya yonik.

Verse 3.

Note 1. Comp. X, no, 3. sa>& enan yakshi ishita// ya^iyan (cf. also X, no, 9).

Verse 4.

Note 1. The text has the dual vam. But who are the two beings addressed? According to Saya/m, Agni and the Barhis, which does not seem very probable. The structure of the phrase gives the impression — though this impression is by no means certain — that vam, which belongs to gatu, is to be supplied to ^o^iWshi also. If we are right in this supposition, are not the two beings in question the two first of the three sacred fires, the Ahavaniya and Garhapatya ? These two fires are frequently spoken of in the ritual texts as of a dyad, with the omission of the third fire. — Prof. Max Miiller proposes to change vam into va. According to him the meaning may be : Either the road has been made upward, i.e. the flames have gone upward to the sky, or Agni has sat down at heaven's navel.

Note 2. Comp. VII, 43, 2. urdhva sokimshi devayuni asthu^.

Note 3. Possibly the words urdhva' sokimshx prasthita ra^awsi may form one clause, ' upwards (your) flames are gone towards the sky.' M. M.

Verse 5.

Note 1. On this verse, comp. Pischel, Vedische Studien, II, 115 seq.

Note 2. On the seven priests of the ancient Soma sacrifice, comp. H. O., Religion des Veda, 383 seq.

MAiVDALA III, HYMN 4. 239

Note 3. That this subject is to be supplied, is shown by the regular composition of the Apri hymns. It is con- firmed by the word purvi^, which is evidently an epithet of the divine doors ; comp. I, 188, 5 ; VII, 2, 5.

Note 4. ' In human form/ M. M.

Note 5. The text has vidatheshu.

Verse 6.

Note 1. I. e. Night and Dawn.

Note 2. Comp. above, I, 142, 7.

Note 3. Comp. M. M., vol. xxxii, p. 196 seq.

Verse 7.

Note 1. Comp. above, 1, 127, 5, note 1. Pischel (Vedische Studien, I, 96) may be right in taking the seven przkshasa/^ as the Angiras, the sapta vipra^.

Verse 8. Note 1. The verses 8-1 1 are repeated in VII, 2, 8-1 1.

Verse 10. Note 1. The tree is the sacrificial post (yupa).

24O VEDIC HYMNS.

MA ND ALA III, HYMN 5. ASH7AKA II, ADHYAYA 8, VARGA 24-25.

1. Shining Agni has awoke over against the Dawns, the priest who traces the footsteps of the sages1. With his broad stream of light kindled by the pious, the carrier (of the gods) has opened the two doors of darkness.

2. Agni has grown strong by praises, by the speeches of the praisers, by hymns, the adorable one. Loving many aspects of Rita, the messenger has shone up at the bursting forth of the Dawn.

3. Agni has been established among the tribes of men, the son of the waters, Mitra1, acting in the right way. The delightful, worshipful one has reached the top ; the priest has become one who should be invoked by prayers.

4. Agni becomes Mitra1, when he has been kin- dled ; he the Hotri (Agni becomes) Mitra ; he, Gatavedas, (becomes) Varu^a. The quick Adh- varyu, the domestic (god, Agni, becomes) Mitra, the Mitra (i.e. friend or ally) of the rivers and of the mountains.

5. He observes the deceiver's dear summit1, the footstep of the bird1 ; ,the vigorous one2 observes the course of the Sun. Agni observes at his (?) navel the seven-headed (song?)3; tall (Agni) ob- serves the enjoyment of the gods.

6. The Rihhu1 has created for himself a good name worthy of being magnified, he, the god who knows all laws. The skin of the herbs2, the bird's footstep3 rich in ghee : Agni watches (all) that, never failing.

M AND ALA III, HYMN 5. 24 1

7. Agni has approached the place1 rich in ghee (the altar), with broad passages, (the place) long- ing (for him), longing (himself). He the resplendent, bright, tall purifier has made his two parents 2 new again and again.

8. As soon as born he has grown by the grass *, when the sprouting (grass-)blades strengthen him with ghee. Like waters beautiful on their precipitous path, Agni, being in the lap of his parents, has escaped into wide space.

9. Receiving praise the vigorous one * has shone forth with his fuel, on heavens summit, on the earth's navel. May Agni worthy of being magnified, (being) Mitra and Matariivan, the messenger, carry hither the gods that they may receive our sacrifice.

10. The tall one has, by (receiving) fuel, upheld the firmament, Agni, becoming the highest of lights, when Matarisvan for the sake of the Bhrzgus1 kindled the carrier of oblations, (Agni) who dwelt in secret.

11 = HI, 1, 23.

NOTES.

The same Rzshi and metre. — No verse occurs in the other Sa/^hitas.

Verse 1.

Note 1. On pada-vf, comp. Pischel, Vedische Studien,

I, 299-

Verse 3.

Note 1. Mitra has here and in verse 4 two meanings : it is the name of the god Mitra, with whom Agni is identified (Bergaigne, Religion Vedique, III, 134 seq.), and it means also ' friend' or 'ally' (comp. H. O., Religion des Veda, 186, note 1). See von Bradke, Dyaus Asura, p. 13. [46] R

242 VEDIC HYMNS.

Verse 4. Note 1. See verse 3, note 1.

Verse 5.

H. O., Religion des Veda, 186, note 1). See von Bradke, Dyaus Asura, p. 13. [46] R

242 VEDIC HYMNS.

Verse 4. Note 1. See verse 3, note 1.

Verse 5.

Note 1. All this is very enigmatical. In the parallel pas- sage, IV, 5, 8, we have, instead of ripa^ agram, the reading rupa>£ agram, which is confirmed by verse 7 of the same hymn (agre rupa^) and by X, 13, 3 (p&nka padani rupa/£ ami aroham) ; in support of the reading ripa^, on the other side, the verse, X, 79, 3 (ripaV* upasthe anta^), may be quoted. The meaning of nip is unknown ; rip means ' deceit ' and ' deceiver : ' but what is the summit of the deceiver? Bergaigne (Religion Wdique, II, 77 seq.) has tried to solve the riddle, but it is really hopeless. — The meaning of the following words, pad&m ve/z, is not quite so obscure ; there is at least some probability that the bird is Agni himself (cf. below, III, 7, 7), or possibly the sun. The latter explanation is advocated by Prof. Max Muller, who writes : ' May it not be a description of sunrise ? priyam ripa^ agram I do not understand ; but padam vtk is the place of the bird, as in I, 130, 3. vek na garbham, the nest of the bird or of the sun. This nest is covered by a stone, is in fact the vra^a, which has to be opened to let out the light of day. It is also the yoni or the altar. Ripa^ agram may possibly be the summit of the Pam or of Vr/tra,

X, 79, 3-'

Note 2. See above, I, 36, 1 , note 1.

Note 3. Sapta-^irshan (' seven-headed ') occurs again in two other passages of the Rig-veda (VIII, 51, 4, and X, 6j, 1) ; in both it is an epithet of words which signify ' hymn ' or ' prayer ' (arka, dhi'). Possibly a similar word should be supplied here. But why are the prayers called ' seven- headed ?' Does this refer to unknown technicalities of the Vedic liturgy ? Does it stand in connection with the seven tones of the scale, with the expression sapta dhitaya^, with the number of the seven Hotrts ? ' Celui qui a sept tetes est sans doute un personnage equivalent a lui seul au

MAiTOALA III, HYMN 5. 243

groupe des sept pretres,' says Bergaigne (II, 145), which is very ingenious, but should not be given as a doubtless fact. — Prof. Max Mliller observes that saptajirshan may be, like saptasya, the vra^*a of Pa/zi, opened by Agni, IV, 51,4, and that Brzhaspati is called saptasya, IV, 50, 4, and saptagu, X, 47, 6.

Verse 6.

Note 1. Agni is here called i*?zbhu in his quality as a skilful artisan. See Bergaigne, Religion Vedique, II, 408.

Verse 6.

Note 1. Agni is here called i*?zbhu in his quality as a skilful artisan. See Bergaigne, Religion Vedique, II, 408.

Note 2. There seems to be no doubt that sasa (comp. sasya) means ' herb ' or possibly ' grain ' in X, 79, 3 ; the text there has sasam na pakvam ; comp. I, 66y 2. yava^ na pakva^. The same meaning is quite admissible in I, 51, 3 ; V, 2i, 4 ; VIII, 72, 3 ; though these passages are too uncer- tain for deciding anything. I cannot find any reason for believing that we have here and in IV, 5, 7 ; 7,7 (see below), another word derived from the root sas, and meaning ' the sleeper.' At all events I neither pretend to know what mysteries are hidden under the c skin of the herbs/ nor what stories may have happened to the ' peau du dormeur ' (Bergaignd, II, 78 seq.).

Note 3. See verse 5, note 1.

Verse 7.

Note 1. Yonim, literally fwomb.' Note 2. Probably Heaven and Earth.

Verse 8.

Note 1. Prof. Max Mliller refers this to the grass of the barhis, or the. tender blades in which the spark is caught and kept alive by ghee.

Verse 9.

Note 1. Comp. above, I, 36, 1, note 2.

Verse 10.

Note 1. I have adopted, though I do not believe it cer- tain, Grassmann's opinion on the meaning of pari in this connection. Comp. H. O., Religion des Veda, 123, note 4.

R 2

544 VEDIC HYMNS.

MAA^ALA III, HYMN 6. ASH7AKA II, ADHYAYA 8, VARGA 26-27.

i. Bring forward, ye pious singers, stirred in your thoughts1, (the ladle) which is turned towards the gods. Carrying (the sacrificial butter) from left to right2 it turns eastward, rich in strength, bringing the offering to Agni, full of ghee.

2. When born thou hast filled the two worlds, nay thou hast even exceeded them, O friend of sacrifices1. May, O Agni, thy seven-tongued horses2 move along, by the greatness of heaven and earth3.

3. Heaven and Earth the worshipful 1 establish thee as Hotrz for the house, whenever the pious human tribes offering food magnify the bright light.

4. (Thou art) seated, the great one, in a firm place1, between the two mighty Heavens2, thou who art longed for — (between) the two united 3 never- ageing, inviolable wives, the two juice-yielding milch- cows 4 of the far-reigning one 5.

5. Thy, the great (god's) laws, O Agni, are great. Through the power of thy mind thou hast spread out the two worlds. Thou hast become a messenger at thy birth, thou, O bull, the leader of the tribes*

6. Or bind to the pole by means of thy (art of) harnessing the two long-maned, red (horses) of 7?/ta, that swim in ghee1, and carry hither, O god, all gods ; perform splendid worship, O Gatavedas !

71. Even from heaven thy shining lights have shone ; thy splendour follows many resplendent dawns, when the gods, O Agni, praised the cheerful Hotrz's work2 who eagerly burns in the forests3.

MAiVDALA III, HYMN 6. 245

71. Even from heaven thy shining lights have shone ; thy splendour follows many resplendent dawns, when the gods, O Agni, praised the cheerful Hotrz's work2 who eagerly burns in the forests3.

MAiVDALA III, HYMN 6. 245

8. Whether it be the gods who rejoice in the wide air, or those who dwell in the heavenly light, or those who are helpful1, ready to hear our call, and worshipful ; or whether the horses of thy chariot, O Agni, have turned themselves hither —

9. Come hither with them, O Agni, on one chariot or on many chariots, for thy horses are powerful. Bring hither, after thy nature, the thirty and the three gods with their wives, and rejoice (in the Soma).

10. He is the Hotrz whose sacrifice even the two wide worlds salute over and over again for the sake of prosperity. Turned to the east1, the two well- established2 (goddesses, Heaven and Earth), the righteous, true ones stand as at the sacrifice3 of (Agni) the right-born.

II = HI, T, 23.

NOTES.

The same Rishi and metre. — Verse i=TB. II, 8, 2, 5 ; MS. IV, 14, 3. Verse 9 = AV. XX, 13, 4.

Verso 1.

Note 1. The translation of manana is conjectural, and based only on the etymology. The passage at it ra^anam manana^ agrzbh;zata, IX, 70, 3, does not help us much. * Does not X, 47, 7. stomal hrzdisprisak manasa va^ya- mana^, indicate the original reading, manasa va^yamanam?' M. M.

Note 2. The sru£a/£ are called dakshi/zavr/ta/£, I, 144, 1. By the word dakshk&va/ the poet probably intended to designate the ladle also as procuring a Dakshi/za (sacrificial fee) to the priest.

246 VEDIC HYMNS.

Verse 2.

Note 1. On praya^yu, see M. M., vol. xxxii, p. 335, and Pischel, Ved. Studien, I, 98.

Note 2. The flames of Agni.

Note 3. Comp. below, 7, 10. The meaning seems to be : by thy (Agni's) greatness which is equal to that of Heaven and Earth.

Verse 3.

Note 1. I refer ya£7ziyasa/£, though it is a plural, to Heaven and Earth. Comp. Delbriick, Altindische Syn- tax, 103.

Verse 4.

Note 1. The Padapa/^a has dhruva^. I think it should be dhruve, comp. II, 41, 5. dhruve sadasi uttame . . . asate; IX, 40, 2. dhruve sadasi sidati.

Note 2. I.e. Heaven and Earth.

Note 3. Askra seems derived from a-sa£ (Joh. Schmidt, Kuhn's Zeitschrift, XXV, 71).

Note 4. Or ' the two milch-cows which instantly give milk/ if sabar- is to be connected with the Greek a^ap ; comp. Bartholomae, Bezzenberger's Beitrage, XV, 17.

Note 5. Vish/zu is not the only god who is called uru- gaya, and there is no reason therefore why the epithet should not be referred here to Agni.

Verse 6.

Note 1. Comp. Lanman, Noun- Inflection, pp. 402,413. — See below, IV, 2, 3.

Verse 7.

Note 1. See Geldner, Vedische Studien, I, 114 seq.

Note 2. Should the accent be apa^? Comp. Ill, 1, 3, note 3.

Note 3. It is very probable that u^adhak (comp. Ill, 34, 3 ; VII, 7, 2) is an epithet of Agni. We should expect the genitive ; ui-adhak, which violates the construction, seems

MAiVZ>ALA III, HYMN 6. 247

Note 2. Should the accent be apa^? Comp. Ill, 1, 3, note 3.

Note 3. It is very probable that u^adhak (comp. Ill, 34, 3 ; VII, 7, 2) is an epithet of Agni. We should expect the genitive ; ui-adhak, which violates the construction, seems

MAiVZ>ALA III, HYMN 6. 247

to stand metri causa. Or is luadhak an accusative sin- gular neuter, so that the literal translation would be : ' When the gods praised the work, burning in the forests, of the Hotrz"?

Verse 8.

Note 1. On tfrna, comp. Pischel, Vedische Studien, I, 223.

Verse 10.

Note 1. Comp. above, II, 2, 7.

Note 2. See Windisch in the Festgruss an Boehtlingk, p. 114.

Note 3. There is one syllable above the number ; the metre and meaning would be all right if we were to read adhvare (for adhvareva) : ' (the two goddesses) stand at the sacrifice/ &c. Prof. Max Miiller explains : c Adhvara-iva, like two sacrifices, like two sacrificial altars, barhis.'

248 VEDIC HYMNS.

MAA72ALA III, HYMN 7. ASH7AKA III, ADHYAYA 1, VARGA 1-2.

1. They who have risen out of the drink of the white-backed one, have entered the two parents, the seven sounds. The (all-)encompassing parents come together ; they go forth to aspire after long life1.

2. The milch-cows dwelling in heaven1 are the mares of the manly one. He has bestridden the goddesses who carry the sweet (food)2. Thee who livest in peace in the abode of jRzta., the one cow3 circumambulates, making her way.

3. He has mounted the (mares)1 that became well-manageable, the wise lord, the finder of riches. He with the dark blue back, with many faces, has made them depart from the drink of the brush- wood2.

4. Giving mighty vigour to the never-ageing son of Tvash/rz1, the streams2 carry Him the firmly fixed one. Flashing in his abode with his limbs he has entered upon the two worlds as if they were one.

5. They know friendship towards the manly, the red one, and they delight in the command of ruddy (Agni), (the gods) shining from heaven, resplendent with bright shine, to whose host I /a belongs, the mighty praise.

6. And finding it out by following the noise they brought to the great one's great parents a song of praise, when the bull about nightfall (?) has grown strong according to the singer's own law1.

MAiVDALA III, HYMN 7. 249

7. With the five Adhvaryus the seven priests watch the beloved footstep which the bird has made1. Turned forwards the never-ageing bulls2 rejoice : for they, being gods, have followed the laws of the gods.

8 = 111,4,7-

9. The many (mares) are full of desire for the

mighty stallion. For the manly, bright one, the reins easily direct (the horses)1. Divine Hotrz! Thou who art a great joy-giver and wise, bring hither the great gods and the two worlds2.

10. The dawns, O wealth-giver, the mighty sacri- ficers1, well spoken and bright have shone with wealth. And by the earth's greatness2, O Agni, forgive us even committed sin3, that we may be great.

11 = HI, 1, 23.

NOTES.

10. The dawns, O wealth-giver, the mighty sacri- ficers1, well spoken and bright have shone with wealth. And by the earth's greatness2, O Agni, forgive us even committed sin3, that we may be great.

11 = HI, 1, 23.

NOTES.

The same Rishi and metre. — No verse of this hymn occurs in the other Sa^hitas.

Verse 1.

Note 1. On the meaning of this difficult verse con- jectures only can be given. The white-backed one may be Agni. If this is right, 'they who have risen out of Agni's drink/ may be Agni's rays or flames (ye ra^mayaA . . . prakarshe^odga^/^anti, Saya/^a) ; these flames enter upon the two mothers, i.e. Heaven and Earth, and upon the seven sounds, the sacrificial songs which are identified with the terrestrial and celestial seven rivers (comp. above, III, 1, 6). All this rests on the supposition that the tradi- tional text is correct. Now Ludwig remarks with reference

25O VEDIC HYMNS.

to the pronoun ye : c Warscheinlicher ist, dass wir hier eine archaistische anwendung der form auf e fur fern, vor uns haben/ and Griffith says that ye is 'apparently used for the feminine.' I do not believe in this possibility, but for ye (ya) the true reading may be y(L{h). In this case the seven va/zis would be subject : ' They who have risen out of the drink of the white-backed one, the seven sounds have entered the two parents.' The meaning of this may be : The sacrificial songs, rising as it were out of the offering made to Agni, and in the same way the streams of water which, in the shape of clouds of smoke rise out of the offer- ing (comp. I, 164, 51), have gone to Heaven and Earth.

That the parents in the third Pad a are again Heaven and Earth is shown by X, 65, 8. parikshfta pitara . . . dyavaprzthivi'. It may be observed that the author of X, 65 (see especially the verses 6-8) evidently imitated the expressions of the hymn, III, 7. * The coming together of Heaven and Earth marks the beginning of the day and of the year/ M. M.

Verse 2.

Note 1. On divakshas, comp. Joh. Schmidt, Pluralbil- dungen der Neutra, 417 seq.

Note 2. The milch-cows, mares, or goddesses seem to be the celestial waters or Dawns.

Note 3. Comp. X, 65, 6, quoted at the end of this note. Is the cow (Va£, according to Saya^a) the Dawn which daily returns in her due way ? Or the butter offered to Agni ? In our verse and in the parallel passage, X, 65, 6, the vartani of the cow is mentioned ; it may be observed that the vartani of Ushas is referred to in X, 17 a, 1. 4. And Ushas is represented in I, 123, 9 as coming to the nishkrzta : comp. X, 6$, 6. ya ga.uk vartanim pari-eti ni/z- krztam.

Verse 3. Note 1. See verse 2.

Note 2. The meaning may possibly be the following. The Waters dwell in the plants as their sap (comp. H. O.,

MAiVDALA III, HYMN 7. 25 1

Religion des Veda, 113). Agni, when burning or drinking as it were, the brushwood, destroys this dwelling of the Waters ; he makes the Waters depart from the wood.

Verse 4.

The Waters dwell in the plants as their sap (comp. H. O.,

MAiVDALA III, HYMN 7. 25 1

Religion des Veda, 113). Agni, when burning or drinking as it were, the brushwood, destroys this dwelling of the Waters ; he makes the Waters depart from the wood.

Verse 4.

Note 1. On Agni as the son of Tvash/rz, see Hillebrandt, Vedische Mythologie, I, 522 seq.

Note 2. ' Could vahata/^ be the suyama^ of verse 3 ? ' M. M.

Verse 6.

Note 1. Or, ' when the singer's bull . . . has grown strong according to his own law'? The bull, of course, is Agni.

Verse 7.

Note 1. See above, 5, 5. 6. Note 2. The flames of Agni ?

Verse 9.

Note 1. Ra^maya^, ' the reins/ at the same time means ' the rays ' (of Agni). Suyama/z being an apposition to Y3Lsma.ya.ky one is tempted to derive it from the root yam, ' to direct/ but it may contain the word yama, ' the way/ and mean ' having a good way.' — It is difficult to believe that rasmaya/i suyama^ is a second subject of vmhayante, in which case the translation would be: 'The many (mares) are desirous of the mighty stallion, the . . . reins (or rays) of the manly, bright one.'

Note 2. ' Bring hither to the two worlds the great gods.' M. M.

Verse 10.

Note 1. On przksha-praya^a^, comp. M. M., vol. xxxii, p. 335 ; Pischel, Vedische Studien, I, 98.

Note 2. The meaning seems to be: By thy greatness which is equal to that of the earth.

Note 3. Comp. X, 63, 8. krz'tat akr/tat enasa^. See also 1,24,9; VI, 51, 8.

252 VEDIC HYMNS.

MAiV^ALA III, HYMN 8. ASH7AKA III, ADHYAYA 1, VARGA 3-4.

1. The worshippers of the gods anoint thee at the sacrifice, O lord of the forest1, with heavenly honey2. When standing upright bestow wealth (on us) here, or when abiding in this mother s lap 3.

2. Situated in front of the kindled (fire), accepting our sacred spell which protects from old age and gives valiant offspring, driving away far from us lack of thoughts1, rise up2 for the sake of great prosperity.

3. Rise up, O lord of the forest, on the summit of the earth. Erected by skilful erection bestow splendour on (the worshipper) who fits out the sacrifice as a vehicle l.

4. A well-clothed youth dressed has come hither. He becomes more excellent when born1. Wise sages full of pious thoughts, longing for the gods in their mind, bring him forth.

5. He who has been born is born1 in the auspiciousness of days, growing up in the assembly and at the sacrifice 2. Wise, active men purify him by pious thoughts ; the priest approaching the gods raises his voice 3.

6. You whom the worshippers of the gods have fastened down (in the earth), or whom the axe has fashioned, O lord of the forest : may those divine posts 2 standing (here) take care to bestow on us treasures with offspring.

7. (The posts) which have been hewn on the earth and fastened down, and to which the sacrificial

MANDALA III, HYMN 8. 253

ladles have been raised 1 : may they, giving bliss to our fields 2, eagerly seek precious goods for us among the gods.

7. (The posts) which have been hewn on the earth and fastened down, and to which the sacrificial

MANDALA III, HYMN 8. 253

ladles have been raised 1 : may they, giving bliss to our fields 2, eagerly seek precious goods for us among the gods.

8. May the Adityas, the Rudras, the Vasus, the good leaders, Heaven and Earth, the Earth 1 and the Air — may the gods unanimously bless this sacrifice ; may they raise up the banner of the sacrifice (the Yupa).

9. Like swans ranging themselves in rows, array- ing themselves in brightness the sacrificial posts have come to us. Led up by the sages they go forward as gods to the abode of the gods.

10. Like horns of horned animals the sacrificial posts with their head-pieces * are seen on the earth. Hearing (us) in the emulating call of the invoking (priests) may they protect us in the racings of battles.

11. O lord of the forest, rise with a hundred branches ; may we rise with a thousand branches (offspring) — thou whom this sharpened axe has led forward to great prosperity.

NOTES.

The same Rishi. The metre is Trish/ubh (verses 3 and 7 Anush/ubh).

This Sukta is a collection of liturgical verses that refer to the erecting and anointing of the sacrificial post, and to the winding of a rope about it. See Aitareya Br&hma/za II, 2; A-walayana >Srautasutra III, 1, 8 seq. ; 5&nkhayana .Srautasutra V, 15, 2 seq. ; Schwab, Das Altindische Thier- opfer, 68 seq.; Bergaigne, Recherches sur l'Histoire de la Liturgie Vedique, 16. On the ritual acts referring to the sacrificial post which seem to be connected with ancient

2 54 VEDIC HYMNS.

tree-worship, comp. also H. O., Religion des Veda, 90 seq., 256.— Verses 1-5 =TB. Ill, 6, 1, 1. 3; MS. IV, 13, 1. Verse 3 = MS. I, 2, 11. Verse 4=TA. I, 27, 2. Verse 10 = TB. II, 4, 7, 11. Verse n = TS. I, 3, 5, 1 ; VI, 3, 3, 3.

Verse 1.

Note 1, The tree of which the sacrificial post is made.

Note 2. The post is anointed with butter, see Schwab, 1. c, 69. This butter is spoken of as honey also in the Ya^us, which refers to this rite, ' May the god Savitrz anoint thee with honey,' Taittiriya Sa//zhita I, % 6, 1.

Note 3. In the lap of the mother Earth.

Verse 2.

Note 1. Amati has nothing to do with the verb am ; it is the contrary of mati. See Rig-veda IV, it, 6. amatim . . . amha/i . . . du^matim ; X, 33, 2, and such passages of the younger Vedic Sa;/zhitas as Va£\ Sa^h. XVII, 54 (apa amatim du^matim badhamana^). The same is the opinion of Geldner (Ved. Studien, II, 184, note 4).

Note 2. The sacrificial post is addressed.

Verse 3. Note 1. Comp. below, III, 24, 1.

Verse 4.

. . du^matim ; X, 33, 2, and such passages of the younger Vedic Sa;/zhitas as Va£\ Sa^h. XVII, 54 (apa amatim du^matim badhamana^). The same is the opinion of Geldner (Ved. Studien, II, 184, note 4).

Note 2. The sacrificial post is addressed.

Verse 3. Note 1. Comp. below, III, 24, 1.

Verse 4.

Note 1. The sacrificial post, round which a rope of grass (Schwab, Thieropfer, p. 49) is tied, is compared here with a well-dressed youth. This seems to contain an allusion to the Upanayana ceremony, at which the youth was invested with the sacred girdle, and which was considered as a second birth (comp. Pada B : ' He becomes more excellent when born'). There is no doubt that this rite is as old and older than the Rig-veda ; see H. O., Religion des Veda, 466 seq. It may be noted that several Gr/hya-sutras prescribe the use of our verse at the Upana- yana (A^valayana I, 20, 9, &c).

MAiVDALA III, HYMN 8. 255

Verse 5.

Note 1. Does this expression refer again to the second birth (see the preceding note) ?

Note 2. The text has vidathe.

Note 3. Comp. V, 76, 1. ut vipra/zam devaya^ vikdik asthu^. The conjecture devayam easily suggests itself, but it is not necessary.

Verse 6.

Note 1. In the Rig-veda, svaru means the sacrificial post itself, not, as in the later ritual texts (Schwab, Thieropfer, pp. 11, 74), that splinter of the wood of the sacrificial post (yupa^akala), with regard to which Katyayana (VI, 3, 1 7) prescribes : ' Yupa^akalam asyam (scil. ra^anayam) avaguhati.' ' He hides the splinter of the wood of the sacrificial post in the rope (tied round the post).' — See Weber, Indische Studien, IX, zzz.

Verse 7.

Note 1. Comp. below, IV, 6, 3.

Note 2. Comp. VIII, 71, 12. kshaitraya sadhase.

Verse 8.

Note 1. The Earth is mentioned twice, firstly together with the Heaven, in the compound Dyava-Kshama, and then separately as Pr/thivi.

Verse 10.

Note 1. On the wooden head-piece of the sacrificial post (£ashala), see Schwab, Das Thieropfer, p. 9.

256 VEDIC HYMNS.

MAA^ALA III, HYMN 9. ASH7AKA III, ADHYAYA 1, VARGA 5-6.

1. We, thy friends1, have chosen thee for our protection, (we) the mortals (thee) the god, the offspring of the Waters, the blessed one with fine splendour 2, who gloriously advances, the unmenaced one.

2. When thou, finding pleasure in the wood, hast gone to thy mothers, the Waters, that return of thine, Agni, (to this world) should not be slighted, when dwelling afar thou hast come hither.

3. High above (all) pungent sharpness thou hast grown up *, and verily thou art kind-hearted. Some go forward here and there ; others sit around thee, in whose friendship thou abidest 2.

4. He who has passed beyond (all) failures, beyond all hindrances 1, the guileless, watchful ones 2 have found him as a lion (is found), when he had gone into the Waters ;

Some go forward here and there ; others sit around thee, in whose friendship thou abidest 2.

4. He who has passed beyond (all) failures, beyond all hindrances 1, the guileless, watchful ones 2 have found him as a lion (is found), when he had gone into the Waters ;

5. He who had run as it were by his own might, Agni, who thus dwelt in concealment — Him Mata- mvan brought hither from afar, from the gods, when he had been produced by attrition (of the woods).

6. (And thus) the mortals have taken thee up, O carrier of sacrificial food towards the gods 1J be- cause thou, O (god) belonging to Manus, protectest all sacrifices by the power of thy mind, O youngest one !

7 \ This is something glorious ; herein thy wonderful power shows itself even to the simple, that the cattle lie down round about thee when

MAA7>ALA III, HYMN 9. 257

thou hast been kindled, O Agni, at the approach of darkness 2.

8. Make your offerings in (Agni), the best per- former of worship, the sharp one who purifies with his flames1. Serve ye obediently the god> the quick messenger, the agile, the old, the adorable.

9 1. Three hundred and three thousand gods and thirty and nine did service to Agni. They sprinkled him with ghee and spread out for him the sacrificial grass : then they made him sit down as a Hotrz.

NOTES.

The same Rishi. The metre is Brzhati ; the last verse is TrishAibh. — Verse i = SV. I, 62. Verse 2 = SV. I, 53. Verse 9=VS. XXXIII, 7 ; TB. II, 7, 12, 2.

Verse 1. Note 1. For this expression, compare I, 30, 7; VIII, 21,

2. 9-

Note 2. Comp. VIII, 19, 4. subhagam sudi'ditim.

Verse 3.

Note 1. Comp. I, 8r, 5. ati vuvam vavakshitha ; 102, 8. ati idam vuvam bhiivanam vavakshitha.

Note 2. The different officiating priests seem to be alluded to.

Verse 4.

Note 1. Comp. 1,42, 7. ati na/£ sa^ata^ naya ; VII, 97,4. parshat na^ ati sa^ata^ ; Lanman, Noun-Inflection, 467. Note 2. The gods who searched for Agni.

Verse 6. Note 1. For devebhya^ havyavahana, comp. X, 118, 5;

H9> 13; I5°, i-

[46] s

258 VEDIC HYMNS.

Verse 7.

Note 1. Comp. Prof, von Schroeder's translation of this verse, Kuhn's Zeitschrift, XXIX, 305.

Note 2. Regarding apuarvare, comp. VIII, 1, 29; Geldner, Vedische Studien, II, 178. I cannot adopt the conclusions of Prof. Bloomfield, Contributions to the Interpretation of the Veda, Fifth Series, p. 36. ' Wild animals run away from the fire at night, tame animals are attracted by it.' M. M.

Verse 8.

Note 1. For this Pada, comp. VIII, 43, 31 ; 102, 11 ; X, 31,1.

Verse 9.

Note 1. This verse is identical with X, 52, 6.

M AND ALA III, HYMN IO. 259

MAA^ALA III, HYMN 10. ASH7AKA III, ADHYAYA 1, VARGA 7-8.

i \ Thee, O Agni, the highest king of human tribes, the god, thoughtful mortals kindle at their worship.

2. Thee, O Agni, the J&tvig, the Hotrz, they magnify at the sacrifices. Shine as the guardian of i?zta in thy own house 1.

259

MAA^ALA III, HYMN 10. ASH7AKA III, ADHYAYA 1, VARGA 7-8.

i \ Thee, O Agni, the highest king of human tribes, the god, thoughtful mortals kindle at their worship.

2. Thee, O Agni, the J&tvig, the Hotrz, they magnify at the sacrifices. Shine as the guardian of i?zta in thy own house 1.

3. He indeed who may worship thee, the Gata- vedas, with fuel, acquires abundance in valiant men, O Agni ; he will prosper.

4. May He, the banner of the sacrifices, Agni, come hither with the gods, anointed by the seven Hotrzs 1 for the sake of the man who offers sacrificial food.

5. Bring ye forward an -ancient, mighty speech to Agni, the Hotri, who is like a worshipper bearing the lights of prayers \

6. May our prayers increase Agni, since he is born deserving of praises, the conspicuous one, for the sake of great strength and wealth.

7 \ May Agni, as the best sacrificer at the worship (of men), perform the sacrifice to the gods for the man devoted to the gods. As a joyous Hotrz thou reignest (passing) beyond (all) failures.

8. Thus, O purifier, shine on us glorious abun- dance in heroes. Be the nearest (friend) to those who praise thee, for their welfare.

9. Thus the priests full of admiring praise, having awoke, kindle thee, the immortal carrier of sacrificial food, the increaser of strength.

s 2

26o VEDIC HYMNS.

NOTES.

The same Rtshi. The metre is Ushmh. — Verse 5 = SV I, 98 ; TB. Ill, 2, 11, 1. Verse 7 = SV. I, 100.

Verse 1. Note 1. The first Pada is identical with VIII, 44, 19.

Verse 2. Note 1. Comp. above, I, i, 8.

Verse 4.

Note 1. The most ancient list of officiating priests at the Soma sacrifice contained seven priests. See H. O., Religion des Veda, 383 seq. Hence Agni is called saptahota, cf. Ill, 29, 14.

Verse 5.

Note 1. On vip, see the note on III, 3, 1. As to the ' lights ' of the vipas, comp. va.ka./i gyotik-agra/i, VII, 101, 1, the expression gyotlkshtoma, — though this word is not known in the Rig-veda — and the materials collected by Bergaigne, Religion Vedique, I, 285.

Verse 7. Note 1. The second P&da is identical with I, 15, 12.

MANDALA III, HYMN II. 26 1

MAA^ALA III, HYMN 11. ASH7AKA III, ADHYAYA 1, VARGA 9-10.

i. Agni is the Hotrz, the Purohita of our worship, he who dwells among many tribes, He knows the sacrifice in due order.

2. He, the immortal carrier of oblations, the Usig'1, the messenger, with satisfied mind, Agni sets himself in motion 2 (incited) by the thought (of praying men ?).

3. Agni takes heed1 (of us) by the thought (the prayer ?), the banner of the sacrifice, the ancient one ; for his purpose triumphs 2.

4. The gods have made Agni, the old-renowned son of strength, the ^atavedas, their carrier (to- wards the sacrifice) 1.

5. Agni the undeceivable one who goes before the human tribes, he is the quick chariot 1, ever new.

6. Overcoming all attacks, He, the uninjured mind (power) of the gods, Agni, is most mightily renowned.

5. Agni the undeceivable one who goes before the human tribes, he is the quick chariot 1, ever new.

6. Overcoming all attacks, He, the uninjured mind (power) of the gods, Agni, is most mightily renowned.

7. Through the vehicle 1 (which carries the gods) towards the delights (of sacrifice), the worshipping mortal attains the dwelling-place 2 of (Agni) whose flames are purifying.

8. May we, the priests, by our prayers obtain all the blissful gifts of Agni G^tavedas.

9. Agni ! May we win all the best things in (the trials of) strength. In thee the gods have established them x.

262 VEDIC HYMNS.

NOTES.

The same Rzshu The metre is Gayatri. — Verse 2= VS. XXII, 16; TS. IV, 1, 11,4; MS. IV,io,i. Verses 5, 7, 6 = SV. II, 906-908. Verse 5 = TB. 11,4, 8, 1.

Verse 2.

Note 1. Comp. Bergaigne, Religion Vedique, I, 57 seq. Note 2. On the intransitive use of rz/zvati, comp. Gae- dicke, Der Accusativ im Veda, p. 53.

Verse 3.

Note 1. The meaning seems to be that Agni is intent on his purpose (artham, Pada 3); comp. I, 10, 2. tat indra/j artham £etati.

Note 2. Comp. Neisser, Bezzenberger's Beitrage, XX, 42.

Verse 4. Note 1. See the note on I, 127, 8.

Verse 5.

Note 1. On Agni considered as a chariot, see Bergaigne, Religion Vedique, I, 144.

Verse 7.

Note 1. Comp. I, 127, 8, note i. Note 2. Comp. above, III, 2, 6.

Verse 9.

Note 1. I.e. all the best things (Pada 1) ; comp. VI, 5, 2. tve vasuni ... a irire yag-myasak.

MAiVDALA III, HYMN 12. 263

MA7V77ALA III, HYMN 12. ASH7AKA III, ADHYAYA 1, VARGA 11-12.

To Indra-AgnL i. Indra-Agni, in consequence of our prayers come hither to the pressed (Soma), to the precious cloud1. Drink of it incited by our thoughts (i.e. by our prayers).

2. Indra-Agni, the brilliant1 sacrifice of him who praises you goes forward together (with the Soma libations, the praises, &c). Thus drink this pressed (Soma) !

3. By this stirring sacrifice I choose Indra and Agni who show themselves as sages 1 ; may they here satiate themselves with Soma.

4. I call the bounteous1, the killers of foes2, the united conquerors, unconquered, Indra-Agni, the greatest winners of booty.

5. The praisers rich in hymns, knowing all the ways (of the sacrifice), laud you. Indra-Agni, I choose the food (which you give).

6. Indra-Agni, you have hurled down by one deed the ninety strongholds together of which the Dasas were the lords.

7. Indra-Agni, the thoughts (of the worshippers) go forward towards (you) from the work (of sacrifice) along the paths of jftVta.

8. Indra and Agni, yours are powerful abodes and delights. You cross the waters : this is the deed which belongs to you 1.

9. Indra and Agni, you display the lights of heaven in your deeds of strength ; that mighty deed of yours has been known far and wide.

264 VEDTC HYMNS.

NOTES.

8. Indra and Agni, yours are powerful abodes and delights. You cross the waters : this is the deed which belongs to you 1.

9. Indra and Agni, you display the lights of heaven in your deeds of strength ; that mighty deed of yours has been known far and wide.

264 VEDTC HYMNS.

NOTES.

The same Rtshi and metre. The hymn is addressed to the couple Indra and Agni. — Verses 1-3 = SV. II, 19-21. Verse i = VS. VII, 31; TS. I, 4, 15, 1; MS. I, 3, 17. Verses 4-6 = SV. II, 1052-1054. Verses 5~8 = SV. 11,925- 928. Verse 5 = MS. IV, 11, 1. Verse 6 = TS. I, 1, 14, 1 ; MS. IV, 10,5. Verses 9, 7, 8 = SV. II, 1 044-1045. Verse 9 = TS. IV, 2, 11, 1 ; 3, 13, 8 ; TB. Ill, 5, 7, 3 ; MS. IV, 10, 4; 11, 1.

Verse 1.

Note 1. ' Cloud,' of course, means that which comes from the cloud. ' In the Soma hymns of the ninth Ma/^ala, the word nabha^ seems frequently to refer to the water with which the Soma is mixed (see IX, 69, 5 ; 71,1.3; 74, 4 ; 83, 5 '> 86, 14; 97, 21 ; Prof. Hillebrandt's opinion on these passages is different, see his Vedische Mythologie, I, 212). Perhaps we should go too far in believing that in our verse the poet invited the gods to come and drink that water, but possibly the mixture of water and of the juice of the Soma plant descending from heaven and nourished by the heavenly waters represented itself to the poet's mind as something coming from, and thus being identical with, the cloud.

Verse 2

Note 1. On £etana>&, Prof. Max Miiller remarks, * perhaps which appeals to you ... so that they take note of it.'

Verse 3.

Note 1. There may be doubts about kavikkk&dL Prof. Max Miiller remarks, ' is it, wishing for sages ? ' I think that my translation is recommended by X, 81, 1. pratha- makk/i&t.

MAiVDALA III, HYMN 12. . 265

Verse 4.

Note 1. Comp. I, 169, 5. raya^ to^atama^; VIII, 38, 2. toj-asa rathayavana . . . indragni, and Brugmann in Kuhn's Zeitschrift, XXIV, 24.

Note 2. Or, the killers of Vrztra.

Verse 8.

Note 1. On aptiir and apturya, eomp. Pischel, Vedische Studien, I, 122 seq., and H. O., Gottingische Gelehrte Anzeigen, 1889, 4 seq.

266 VEDTC HYMNS.

MAA^ALA III, HYMN 13. ASH7AKA III, ADHYAYA 1, VARGA 13.

i. To this god Agni I sing1 for you most power- full}7. May he come to us with the gods ; may he, the best sacrificer, sit down on the sacrificial grass.

2. The righteous one to whose skill the two worlds (Heaven and Earth) and (all) blessings cling — Him the men rich in offerings magnify, Him those who long for gain, that they may obtain his blessing.

3. He, the priest, is the guide of these (men)1, and he indeed (is the guide) of sacrifices. Praise ye this Agni who is the giver, the winner of wealth.

4. May this Agni give us most blissful shelter for our (sacrificial) feast, whence he may shower wealth on us in heaven, the (human) dwellings1, and in the waters.

5. The singers kindle Agni, the Hotrz, the lord of the tribes, the brilliant, the wonderful, with his excellent thoughts 1.

4. May this Agni give us most blissful shelter for our (sacrificial) feast, whence he may shower wealth on us in heaven, the (human) dwellings1, and in the waters.

5. The singers kindle Agni, the Hotrz, the lord of the tribes, the brilliant, the wonderful, with his excellent thoughts 1.

6. And mayst thou, the best invoker of the gods, help us in our spell, in our hymns. Shine bliss on us, Agni whom the Maruts strengthen1, the greatest winner of thousandfold (wealth).

7. Now bestow on us thousandfold wealth with offspring and prosperity, splendid, most powerful, and undecaying abundance in heroes, O Agni !

MAiVDALA III, HYMN 1 3. 267

NOTES.

The Rishi is i?zshabha Vauvamitra. The metre is Anush/ubh. — Verses 6, 7 = MS. IV, 11, 2. — Comp. con- cerning this hymn, Aitareya Brahma/za II, 40.

Verse 1.

Note 1. Ar£a (ar£a) may be first or second person. Comp., for instance, VI, 16, 22. pra vak sakh^ya^ agnaye stomam . . . ar£a gaya ka. vedhase ; X, 50, 1. pra vah mahe . . . ar£a (Sawhitap. ar£a) vuvanaraya vii-vabhuve, and see Benfey, Die Quantitatsverschiedenheiten in den Samhit&- und Pada-Texten der Veden, III, p. 8. — On the metre of the second Pada, comp. my Prolegomena, p. 188.

Verse 3.

Note 1. Perhaps we should supply, on account of the preceding nominative, vi'pra^ (' priest ') : of these (priests).

Verse 4.

Note 1. Kshitibhya^ seems to me to be co-ordinated with divi and apsu a; comp. X, 89, 11. The locative kshitishu would not have suited the metre as well as the dative. Prof. Max Miiller proposes to translate : ' Whence he may shower wealth on our dwelling, whether he be in the sky or in the waters.'

Verse 5.

Note 1. Comp. X, 172, 2. a yahi vasvya dhiya.

Verse 6.

Note 1. Comp. Sankhayana Srautasutra VIII, 16. indra^ marutvan . . . marutstotra^ marudga^a^ marudvrzdha/* marutsakha.

268 VEDIC HYMNS.

MA7V7?ALA III, HYMN 14. ASH7AKA III, ADHYAYA 1, VARGA 14.

1. The joy-giving Hotri has taken his place at the sacrifices1, He the true, the sacrificer, the highest sage, the worshipper. Agni whose chariot is lightning, the son of strength, whose hair is flame, has spread forth his light over the earth.

2. It1 has been offered to thee — be pleased with the adoring speech2 — to thee who is observant of it, O righteous, strong one, Bring hither thou who art wise, the wise (gods). Sit down on the sacrificial grass in the middle (of it) for bliss, O worshipful one !

3. To thee, Agni, Night and Dawn who further thy strength1, shall hasten on the paths of the wind. When (the mortals) anoint the ancient one 2 with offerings, they3 stand in the house as on a chariot- seat4.

4. Mitra and Varu/za, O strong Agni, and all the Maruts shall sing to thee a pleasant song, when thou, O son of strength, standest with thy flames, a sun spreading out men1 over the (terrestrial) dwellings.

5. We have given thee thy desire to-day, sitting down near thee adoringly with outstretched hands1: sacrifice thou to the gods as a priest with thy mind most skilled in sacrifice, with unerring thoughts, O Agni !

6. From thee indeed, O son of strength, proceed manifold divine blessings and gains1. Give us thousandfold true wealth according to thy guileless word, O Agni !

MAiTOALA III, HYMN 1 4. 269

7. What we have done here for thee at this sacrifice, we mortals, O skilful and thoughtful god, take thou notice of all that, O (god) with the good chariot1 ; make all this (sacrificial food) here savoury, immortal Agni !

NOTES.

The same Rzshi. The metre is TrishAibh. — Verse 5 = VS. XVIII, 75-

Verse 1. Note 1. On vidatha, comp. I, 31, 6, note 2.

Verse 2.

Note 1. The subject to be supplied seems to be nama^- ukti^.

Note 2. The words nama^-uktim ^ushasva form a paren- thesis, as Ludwig has seen.

Verse 3.

Note 1. It is possible that here, as in several other pas- sages, a confusion between the two verbs va^ayati and va^ayati has taken place. If the reading were va^ayanti, we should have to translate, i Night and Dawn who are striving together (as if running a race against each other ?).'

Note 2. The ancient one is Agni.

Note 3. The two goddesses, Night and Dawn.

Note 4. The Padapa^a has vandhiira-iva, which may be the dual of vandhiir (1, 34, 9). But more probably it should be vandhiire-iva (nom. dual, neuter or loc. sing.), comp. I, 64, 9. a' vandhureshu . . . tasthau ; I, 139, 4. adhi vam sthama vandhiire; III, 43, 1. vandhuresh/M/^, and see III, 6, 10. adhvareva. On contracted Pragrz'hya vowels, see H. O., Die Hymnen des Rig-veda, I, p. 456.

27O VEDIC HYMNS.

Verse 4.

Note 1. On nrfn and the different theories proposed for this word, see above, I, 146, 4, note 5.

Verse 5. Note 1. Comp. X, 79, 2. uttanahasta^.

Verse 6. Note 1. For this hemistich, comp. VI, 13, 1 ; 34, 1.

Verse 7.

Note 1. The traditional text has tvam vuvasya sura- thasya bodhi, which can only mean, ' take thou notice of every one who has a good chariot' — which Bergaigne (Quelques observations sur les figures de rhetorique dans le Rig-veda, p. 15) explains : ' Le char en question est la priere qui amene le dieu au sacriflce., I believe that the text is corrupt ; instead of surathasya I think we should read surathasya ( = suratha asya).

MANDALA III, HYMN 1 5. 27 1

MAiVZ?ALA III, HYMN 15.

ASH7AKA III, ADHYAYA 1, VARGA 15.

i. Flaming with thy broad stream of light beat away fiends, sorcerers, plagues. May I dwell in the protection of the great, well-protecting (god), under the guidance of Agni who readily listens to our call.

MANDALA III, HYMN 1 5. 27 1

MAiVZ?ALA III, HYMN 15.

ASH7AKA III, ADHYAYA 1, VARGA 15.

2. Be thou our protector when this dawn shines forth, be thou (our protector) when the sun has risen. Cherish, O Agni, well-born in body, this praise of mine as (a man rejoices) in the birth (of a son), in his own offspring1.

3. Beholding men, shine thou after many (dawns) l, O bull, Agni, red in the dark (nights). O Vasu ! Lead us and bring us across anguish. Help us, the Usi^s2, to wealth3, thou youngest (of the gods) !

4. Shine, O Agni, thou the invincible bull, who hast conquered all strongholds and all delights, the leader of the first, the protecting1, mighty sacrifice, O 6atavedas, best guide.

5. O singer, thou who art wise, brightly shining towards the gods1, bring to us thy many perfect shelters, and gain like a victorious car2 ; Agni, (carry) thou (hither) towards us the two well-established3 worlds (Heaven and Earth).

6. O bull, increase and rouse our gains. Agni ! (Increase) for us the two worlds (Heaven and Earth) rich in milk, O god together with the gods, shining with beautiful shine ! May a mortal's hatred never enclose us.

7 = 111, 1, 23.

2 72 VEDIC HYMNS.

NOTES.

The Rishi is Utkila Katya, the metre Trish/ubh. — Verse i =VS. XI, 49; TS. IV, i, 5, i ; MS. II, 7, 5; III, ir 6.

Verse 2.

Note 1. Comp. VII, 1, 21. tanaye nftye ; X, 39, 14. nit- yam na suniim tanayam dadhana^, and besides II, 26, 3. ^-anena . . . vLfa . . . ^"anmana . . . putrai^ ; Hirzel, Gleich- nisse und Metaphern im Rig-veda, 77.

Verse 3.

Note 1. For this expression, compare IV, 19, 8 ; IX, 71, 7 ; X, 31, 7, and especially III, 6, 7 ; VI, 39, 4.

Note 2. The poet compares himself and his friends with the mythical priestly tribe of the Usigs (Bergaigne, Religion Vedique, I, 57 seq.), using, as it seems, at the same time the word usigak in its adjective sense ' the willing ones.5

Note 3. The Padapa/^a is right in giving raye ; comp. VIII, 26, 13. jubhe £akrate.

Verse 4. Note 1. Is the text correct ? I think that payok should be corrected into payo or payii^ : ' the leader and protector of the first mighty sacrifice.' The mistake may have been caused by the genitives which surround the word.

Verse 5.

Note 1. Geldner (Vedische Studien, I, 160) translates this hemistich: ' Die vielen sicheren Zufluchtsorte ( = Opfer- platze)bis zu den Gottern erleuchtend als Weiser, o Sanger.' I do not believe that ^arma is the object of didyana^ ; and ' Zufluchtsorte - Opferplatze ' is too much in the style of Saya/za. I take akkkidra, s&rma. as depending on abhi vakshi ; comp. I, 34, 6. tridhatu carina vahatam.

Note 2. For abhi vakshi va^am, comp. Ill, 30, 11 ; VI, 21, 12.

Note 3. On sumeka, comp. Windisch, Festgruss an Boehtlingk, 114.

M.ANDALA III, HYMN 1 6. 273

I take akkkidra, s&rma. as depending on abhi vakshi ; comp. I, 34, 6. tridhatu carina vahatam.

Note 2. For abhi vakshi va^am, comp. Ill, 30, 11 ; VI, 21, 12.

Note 3. On sumeka, comp. Windisch, Festgruss an Boehtlingk, 114.

M.ANDALA III, HYMN 1 6. 273

MAA?Z>ALA III, HYMN 16. ASH7AKA III, ADHYAYA 1, VARGA 16.

i. This Agni rules over abundance in valiant men, over great happiness. He rules over wealth consisting in offspring and cows ; he rules over the killing of foes.

2. O Maruts1, ye men, cling to this furtherer2 who possesses joy-furthering boons — (the Maruts) who3 in battles overcome ill-minded (foes), who have deceived the enemy4 day by day.

3. As such, O bounteous Agni, prepare1 us riches2 and wealth in valiant men, which, O highly glorious one, may be most exalted, rich in offspring, free from plagues, and powerful.

4. The maker who victoriously (stands) over all beings, the maker who makes the praise arrive among the gods1 : he stands firm among the gods, among the host of heroes, firm also in the praise of men.

5. Give us not up, Agni, to want of thought1 nor to want of heroes nor to want of cows, O son of strength, nor to the scoffer. Drive away hostile powers2.

6. Help us at this sacrifice, O blessed one, with mighty gain which is accompanied by offspring, O Agni ! Let us be united with greater, gladdening, glorious wealth, O thou of mighty splendour !

[46]

2 74 VEDIC HYMNS.

NOTES.

The same Rishi. The metre is Pragatha, each Pragatha distich being composed of one Brzhati and one Satobrzhatl. The position of the Sukta in the collection and the opening words of verse 3 show that the three Pragathas are not independent, but form one hymn. — Verse 1 = SV. I, 60.

Verse 2.

Note 1. Comp. VII, 18, 25. imam nara^ maruta^ sa^- £ata anu.

Note 2. The passages which Grassmann gives for the meaning of vr/dh, ' starkend, erquickend,' I, 167, 4; X, 89, 10, are quite doubtful. Probably we should have to alter the accent and read vrzdham.

Note 3. The relative clause seems to refer to the Maruts, not to the goods (raya^).

Note 4. Comp. VI, 46, 10. ye . . . ^atrum adabhu/z.

Verse 3.

Note 1. Literally, ' sharpen.'

Note 2. The genitive seems, as is also Prof. Ludwig's opinion, to be the partitive genitive, so that the literal meaning would be : ' Prepare us (a deal) of riches and of wealth,' &c. Comp. piba sutasya, * drink of the pressed Soma/ &c.

Verse 4.

Note 1. On kakrik deveshu a diiva^, comp. IV, 2, 9 ; VIII, 31, 9.

Verse 5.

Note 1. On amati, comp. above, III, 8, 2, note. Note 2. Comp. VI, 59, 8. apa dvesha^si a krz'tam.

MANDALA III, HYMN I 7. 275

MAA^ALA III, HYMN 17. ASH7AKA III, ADHYAYA 1, VARGA 17.

i. He who is inflamed after the primitive ordi- nances, is anointed with ointments1, the giver of all treasures, he whose hair is flame, whose stately robe is ghee, the purifier, skilled in sacrifice, Agni — that he may sacrifice to the gods.

ASH7AKA III, ADHYAYA 1, VARGA 17.

2. As thou hast performed, O Agni, the Hotrzs duty for the Earth, as thou hast done it for Heaven, O ^atavedas, full of intelligence, in the same way sacrifice with this offering to the gods. Prosper this sacrifice to-day as thou hast done for Manus.

3. Thou hast three lives, O Gatavedas, and three births from the Dawn1, O Agni ! Being wise, sacrifice with these to the favour of the gods, and bring luck and welfare to the sacrificer.

4. Praising Agni full of splendour, full of beauty, we adore thee, O Catavedas, deserving to be magnified. Thee the gods have made their mes- senger, their steward1, and carrier of offerings, the navel of immortality.

5. O Agni, the Hotrz who before thee was an excellent sacrificer, who verily1 sat down and brought luck by himself2 : sacrifice according to his rules, O intelligent one, and set down our sacrifice at the feast of the gods.

NOTES.

The Rishi is Kata Vauvamitra, the metre Trish/ubh. — Verse 1 = TB. I, 2, 1, 10. Verse 3 = TB. Ill, 3, 11, 2;

T 2

276 VEDIC HYMNS.

MS. IV, ii, 1 ; 12, 5. Verse 4 = TB. Ill, 6, 9, 1 ; MS. IV,

Verse 1.

Note 1. Possibly the poet intended to allude also to the other meaning of aktiibhi^, which means both ' ointments ' and ' nights.' The nights render Agni conspicuous and anoint {aug) him as it were with beauty. I do not believe that the existence of a Vedic word aktu, ' ointment,' should be denied ; cf. Bechtel, Nachrichten d. Gottinger Ges. d. Wiss. 1894, p. 398.

Verse 3.

Note i. See Bergaigne, Religion Vedique, II, 14. Prof. Max M tiller translates : Three lives are thine, the dawns are thy three birthplaces, or three dawns are thy birthplaces.

Verse 4. Note 1. See above, I, 58, 7, note 1.

Verse 5.

Note 1. Literally, ' doubly.' Grassmann is right in observing that the Vedic poets show a certain predilection for the word dvita when speaking of Agni's being estab- lished and doing his work at the sacrifice. Prof. Max Muller thinks of Agni's two homes, earth and heaven.

Note 2. On the Hotri more ancient than Agni, comp. Bergaigne, Religion Vedique, 1, 109. Probably this simply refers to the Agni or the fire used at former sacrifices.

MAiVDALA III, HYMN 1 8. 277

MA^£>ALA III, HYMN 18. ASH7AKA III, ADHYAYA 1, VARGA 18.

i. Be kind, O Agni, when we approach thee, as a friend a friend, as parents1, a straight leader. For full of deceit are the tribes of men : burn thou against (all) malign powers so that they turn back.

2. Burn, O Agni, the nearer enemies, burn the curse of the distant evil-doer. Burn, O Vasu, seeing the unseen ones. May thy never-ageing, never-tiring flames1 spread out.

For full of deceit are the tribes of men : burn thou against (all) malign powers so that they turn back.

2. Burn, O Agni, the nearer enemies, burn the curse of the distant evil-doer. Burn, O Vasu, seeing the unseen ones. May thy never-ageing, never-tiring flames1 spread out.

3. Wishing for (thy blessings), O Agni, by fuel and ghee I offer this sacrificial food for (the attain- ment of) advancing power and of strength ; wor- shipping thee with my spell as far as I have power (I offer) this divine prayer for the attainment of hundredfold blessings).

4. (Shining) forth with thy flame, O son of strength, praised (by us), bestow mighty vigour on those who toil for thee, bright luck and welfare, O Agni, on the VLsvamitras ! We have cleaned thy body many times.

5. Give us treasures, O best gainer of riches : such indeed art thou, Agni, when thou hast been kindled. In the blessed praiser's house thou hast placed, together with wealth, thy mighty(?) arms1, thy marvellous shapes.

NOTES.

The same Rishi and metre. — Verse 2 = TA. IV, 5, 5. Verse 3 = AV. Ill, 15, 3.

278 VEDIC HYMNS.

Verse 1.

Note 1. It is rather strange that Agni is compared with the two parents. Generally it is the two Ajvins, or Heaven and Earth, or the pair of Indra and Varu/za, &c., who are compared with father and mother (see Hirzel, Gleichnisse und Metaphern im Rigveda, 71 seq.). No doubt in our verse the dual was chosen on account of the metre. — I do not think that Bollensen (Orient und Occident, 11,473) anc* Kirste (Bezzenberger's Beitrage, XVI, 297) are right in believing that a dative of pitrz is found here, and in trans- lating : ( as a good (son) to his father/

Verse 2.

Note 1. The meaning of ayasa^ is doubtful ; comp. Brugmann in Kuhn's Zeitschrift, XXIV, 24 seqi ; M. M., vol. xxxii. p. 371 (VI, 66, 5) ; von Bradke, Festgruss an Roth, 124.

Verse 5.

Note 1. On sr/pra, see I, 96, 3, note 3. Karasna must mean something like ' arm,5 though the exact meaning is doubtful. In VIII, 32, 10 the compound srzprakarasna occurs. Prof. Max M tiller writes : ' Thou hast brightly assumed a body with soft arms or with stretched-out arms, if we do not read sr/prakarasna.'

MAiVDALA III, HYMN 1 9. 279

MAA^ALA III, HYMN 19. ASH7AKA III, ADHYAYA 1, VARGA 19.

i. I choose Agni as Hotri at this sacrificial meal, the clever sage all-knowing and not foolish. May he, the excellent sacrificer, sacrifice for us amid the host of the gods ; may he obtain liberal boons (for us) for the sake of wealth and strength.

2. To thee, O Agni, I stretch forth the (ladle) rich in sacrificial food, splendid, full of gifts, full of ghee. From left to right, choosing the host of the gods \ he has established the sacrifice with gifts and goods 2.

3. Whoever is favoured by thee, is blessed with the sharpest spirit. Favour him with good offspring, O god rich in favours 1 ! Agni, may we, (dwelling) in the copiousness of manliest wealth, be rich in perfect praise of thee, the Vasu.

4. On thee indeed, O Agni, sacrificing men have put many faces of (thee) the god1. Bring hither then the host of the gods, O youngest one, when thou wilt sacrifice to-day to the divine host2.

5. When the gods will anoint thee as the Hotri at the sacrificial meal making thee sit down for the sacrifice, be thou here, O Agni, our furtherer, and bestow glory on our bodies.

NOTES.

The Rtshi is Gathin Kaurika, the metre Trish/ubh. — Verse 3 = TS. I, 3, 14, 6 ; MS. IV, 14, 15-

28o VEDIC HYMNS.

Verse 2.

Note 1. Comp. below, IV, 6, 3. This parallel passage shows that pradakshi/zft belongs to ura/za^, not to a^ret. Agni is represented as choosing, i.e. inviting the host of the gods by moving around the sacrificial food from left to right. See concerning the Paryagnikara/za, which seems to be alluded to, Hillebrandt, Neu- und Vollmondsopfer, 42 seq.

Note 2. Or, ' with the (divine) givers and with the Vasus.'

Verse 3.

Note 1. Boehtlingk-Roth seem to be right in reading jiksho. Comp. VIII, 52, 8. yasmai tvam . . . .n'ksho .nkshasi da^iishe.

Verse 4.

Note 1. They have inflamed many fires, each of which is a face of the god Agni.

Note 2. Or, s that thou mayest sacrifice,' &c. See Del- bruck, Syntaktische Forschungen, I, 148.

MAiVJDALA III, HYMN 20. 28 1

MANjDALA III, HYMN 20. ASH7AKA III, ADHYAYA 1, VARGA 20.

i. The carrier (of the gods) 1 calls by his hymns Agni, Ushas (dawn), the two Asvins, Dadhikra2 at daybreak. May the gods rich in light, unanimously longing for our sacrifice, hear us.

2. Agni, threefold is thy strength ; three are thy abodes; three are thy many tongues, O thou who art born in ./?zta ! And three, O Agni, are thy bodies beloved by the gods. With these protect our prayers unremittingly,

3 1. Agni ! Many are the names, O G'atavedas, of thee the immortal one, O self-dependent god ! And whatever the secret powers of the powerful 2 are, thou all-enlivener, in thee they have placed together (those) many (powers), O (god) after whose relations men ask 3.

4. Agni is the divine leader of the divine tribes like Bhaga, the guardian of the seasons \ the righteous. May He, the killer of VWtra2, the ancient one, the possessor of all wealth, bring the singer across all troubles.

5. I invite hither1 Dadhikra2, Agni, and the goddess Ushas, Brzhaspati and the god Savitrz, the Asvins, Mitra and Varu/^a and Bhaga, the Vasus, Rudras, and Adityas.

NOTES.

The same Hishi and metre. — Verse % = TS. II, 4, 11, 2; III, 2, 11, 1; MS. II, 4, 4. Verse 3 = TS. Ill, 1, 11, 6.

282 VEDTC HYMNS.

Verse 1.

Note 1. The * carrier' of the gods is the Hotrz. See above, I, 127, 8, note 1, and compare the article. of Dr. Neisser quoted there. See also M. M., vol. xxxii,

pp. 40-43 (I, 6> 5).

II, 4, 11, 2; III, 2, 11, 1; MS. II, 4, 4. Verse 3 = TS. Ill, 1, 11, 6.

282 VEDTC HYMNS.

Verse 1.

Note 1. The * carrier' of the gods is the Hotrz. See above, I, 127, 8, note 1, and compare the article. of Dr. Neisser quoted there. See also M. M., vol. xxxii,

pp. 40-43 (I, 6> 5).

Note 2. On Dadhikri or Dadhikravan, the deified horse of Trasadasyu, see Pischel, Vedische Studien, I, 124 ; Lud- wig, vol. iv, p. 79; H. O., Religion des Veda, 71. Prof. Max Miiller writes, ' It seems to me some form of Agni generally in company with matutinal gods.'

Verse 3.

Note 1. The reader who compares this passage with 19, 4, will observe a general resemblance pointing to the conclusion that both verses belong to the same author.

Note 2. Maya^ m^yinam : comp. concerning the idea of may£, H. O., Religion des Veda, 163, 294.

Note 3. With przsh/abandhu, comp. bandhupr/^, ban- dhvesha.

Verse 4.

Note 1. Perhaps rztu-pa^ should be changed into rz'ta- pa^ : * the god who protects the i?/ta, the righteous.' Note 2. Or ' the killer of foes.'

Verse 5.

Note 1. Possibly we have to read, on account of the metre, iha hve.

Note 2. See above, verse 1, note 1.

MAiVDALA III, HYMN 21. 283

MAAf£>ALA III, HYMN 21.

ASH7AKA III, ADHYAYA 1, VARGA 21.

i. Take this our sacrifice to the immortals; accept graciously these offerings, O Catavedas. O Agni, partake of the drops of fat and ghee, O Hotrz, having sat down as the first.

2. To thee, O purifier, the drops of fat mixed with ghee drip down. O (god) who followest thy own ordinances, give us the best boon for this feast to which the gods come eagerly.

3. To thee, the priest, O Agni, (belong) the drops dripping with ghee, O good one ! Thou art kindled as the best 7?zshi. Be a furtherer of our sacrifice !

4. For thee, O liberal one1, full of power, the drops of fat and ghee drip down, O Agni ! Praised by the sages thou hast come hither with mighty light. Accept graciously the offerings, O wise one !

5. For thee the richest fat1 has been taken out from the midst. We give it to thee. On thy skin, O Vasu, the drops drip down. Accept them eagerly for each of the gods.

NOTES.

The same Rishi. Verses 1 and 4 are Trish/ubh, verses 2 and 3 Anush/ubh, verse 5 Viradfrupa Satobrzhati.

The hymn belongs to the ritual of the animal sacrifice. It has to be recited, according to the prescription of the later Vedic texts, while the vapa (omentum) of the sacrificial animal is roasted and the drops of fat drip down from it. See Schwab, Das Altindische Thieropfer, p. 114

284 VEDIC HYMNS.

It has to be recited, according to the prescription of the later Vedic texts, while the vapa (omentum) of the sacrificial animal is roasted and the drops of fat drip down from it. See Schwab, Das Altindische Thieropfer, p. 114

284 VEDIC HYMNS.

seq., and the Sutra texts quoted by him (for instance, A^valayana 5rautasutra 111,4, 1). Bergaigne (Recherches sur l'Histoire de la Liturgie V^dique, 18) seems to be right in observing: ' Bien qu'il (l'hymne III, 21) soit recite* tout d'une piece dans le pa.mbandha, pendant la cuisson de la vapa, pour les gouttes de graisse qui tombent dans le feu, sa complexite metrique . . . le trahit et nous y fait voir une simple collection de vers liturgiques.' It may be observed, however, that the two last verses seem to form a distich of an irregular Pragatha type; comp. H. O., Die Hymnen des Rigveda, vol. i, p. 118. — Verses 1-5 = TB. Ill, 6, 7, 1. 2 ; MS. IV, 13, 5.

Verse 4.

Note 1. On the word adhrigu, cf. Bloomfield, American Or. Soc. Proceedings, March, 1894, p. cxxiii.

Verse 5.

Note 1. Vapakhya/^ havi^, Saya^a. This explanation is evidently correct. After the sacrificial animal has been killed, the omentum, which is very rich in fat, is first drawn out of its body and offered. See H. O., Die Religion des Veda, 360 seq.

MANDALA III, HYMN 2 2. 285

MAA^ALA III, HYMN 22. ASH7AKA III, ADHYAYA 1, VARGA 22.

i. This is that Agni with whom the desiring Indra took the pressed Soma into his body. Having obtained thousandfold strength like a horse, a racer 1, thou art praised, O Gatavedas !

2 *. Thy splendour, O Agni, which dwells in heaven and on earth, in the plants, O worshipful one, and in the waters, wherewith thou hast spread through the wide air — that light of thine is fierce, waving 2, man-beholding.

3. Agni, thou goest to the floods of heaven. Thou hast spoken to the gods who are liberal (?) 1. (Thou goest) to the waters which (dwell) on high in the ether of the sun, and to those which approach below.

4. May the fires of the soil united with those on the hill-sides1, without guile graciously accept our sacrifice and plentiful food free from all plague.

5 = 111, 1, 23.

NOTES.

The same Rzshi. The metre is Trish/ubh, except in verse 4 which is Anush/ubh. — A conjecture on the ritual use for which the hymn has been composed, see in the note on verse 4. — Verses 1-5 = VS. XII, 47-51 ; TS. IV, 2, 4, 2. 3; MS. II, 7, 11. — A sort of commentary on this hymn is found in the 5atapatha Brahma/za VII, 1, 1, 22 seq.

Verse 1.

Note 1. In the traditional text the words, ' a horse, a racer,' are accusatives. But it is the atya who attains

286 VEDIC HYMNS.

— Verses 1-5 = VS. XII, 47-51 ; TS. IV, 2, 4, 2. 3; MS. II, 7, 11. — A sort of commentary on this hymn is found in the 5atapatha Brahma/za VII, 1, 1, 22 seq.

Verse 1.

Note 1. In the traditional text the words, ' a horse, a racer,' are accusatives. But it is the atya who attains

286 VEDIC HYMNS.

(san) the vay^a and who is called va^-fn (comp. M. M., vol. xxxii, pp. 116, 442, and on sapti, ibid. p. 102): see I, 130, 6; III, 2, 7 ; 38, 1 (V, 30, 14; IX, 93, 1 ; 96, 15, &c.) ; VII, 24, 5 ; IX, 43, 5 J 82, % \ «5, 5 ; 86, 3 ; 96, 20 ; X, 96, 10 (I, 52, i, and III, 2, 3 do not contradict this). Pischel (Vedische Studien, I, 105) believes that atyam na stands for atya^ na, which seems impossible to me. But I think that we should correct the text and read atya/; na sapti^. The preceding accusatives have caused the blunder.

Verse 2.

Note 1. Comp. Grassmann, Kuhn's Zeitschrift, XVI, 165. Note 2. Comp. ketii/z ar^/ava^ suryasya, VII, 63, 2.

Verse 3.

Note 1. In the translation of dhish^ya I have followed Pischel, Vedische Studien, II, 87, though this translation is quite uncertain. Should the meaning be : ' the gods who dwell on the dhish/zya altars ' ?

Verse 4.

Note 1. Agni purishya, i. e. the fire dwelling in the soil (comp. Roth in Kuhn's Zeitschrift, XXVI, 64), is mentioned very frequently in the Mantras belonging to the Agni- £ayana, i. e. to the construction of the brick altar. Agni is considered as residing in the soil used at that rite. Now in the Ya^us texts the whole of our hymn occurs among the texts to be recited at the Agni^ayana (Taitt. Sawn. IV, 2, 4, 2, &c. ; comp. also A^valayana Srautasutra IV, 8, 20). Perhaps we may conjecture, therefore, that the Agni^ayana rite in its simplest form was known already in the Rig-veda period, and that our hymn was destined for it. — The prava^a fires (fires dwelling on the hill-sides) may be the fires dwelling in the rivers which run down the prava^as or descents.

M AND ALA III, HYMN 23. 287

MAiVZ?ALA III, HYMN 23. ASH7AKA III, ADHYAYA 1, VARGA 23.

i. Produced by attrition, well preserved in his abode, the young sage, the leader of worship, Agni ever young in the forests1 that grow old — G^tavedas, has here assumed immortality 2.

2. The two Bharatas 1, Devasravas and Devavata, in the midst of wealth have produced by attrition Agni the skilful (god). Agni, look forth with mighty wealth, and then be 2 for us a guide of food day by day.

3 1. The ten fingers have brought him to the birth, the ancient, beloved (Agni), well born in his mothers 2. Praise, O Deva^ravas, the Agni of Devavata who 3 should be the lord of people.

4. I have laid 1 thee 2 down in the best (place) of the earth 3, in the place of I/a 3, in the auspiciousness of days. O Agni, as the god who has belonged to Manus 4, shine with wealth on the Dr/shadvati, on the Apaya, on the Sarasvati*

5 = 111, 1, 23.

NOTES.

5 = 111, 1, 23.

NOTES.

The 7?/shis are Deva^ravas Bharata and Devav&ta Bha- rata (see verse 2) ; the metre is Trish/ubh (verse 5 Satobr/hati). — No verse occurs in the other Sawhitas.

Verse 1.

Note 1. The { forests ' are the fuel. c Does the poet mean : Never consumed in the consumed wood or forests,

288 VEDIC HYMNS.

i. e. the fire burns and is kept alive while the wood is burnt up?' M. M.

Note 2. Or, ' he has received the drink of immortality ' — which may refer to the ghee offered in the fire.

Verse 2.

Note 1. On the tribe of the Bharatas having their seats, as verse 4 seems to show, on the borders of the Saras vati and of the Drzshadvati, see H. O., Buddha (first edition), 413 seq.

Note 2. This is an imperative in -tat, signifying, as Delbruck has shown (Syntaktische Forschungen, III, 3 seq. ; Altindische Syntax, 363), an injunction to be carried out after something else has been done or has happened. Agni is first to look about (vi pajya), and shall then become (bhavatat) a guide of food, i. e. he shall lead plenty of food to the worshipper's house. — Prof. Max Muller translates isham neta, ' a guide to food.'

Verse 3.

Note 1. Should this Satobrzhati, standing alone among Trish/ubh verses, be considered as forming a distich to- gether with verse 3? Comp. H. O., Die Hymnen des Rig- veda, vol. i, p. 102, note 7.

Note 2. The woods.

Note 3. Agni, not Devavata, is referred to.

Verse 4.

Note 1. Or, 'he has laid/ The form may be first or third person, present or perfect.

Note 2. Agni is addressed.

Note 3. The best place of the earth, the place of I/a (i. e. of the nourishment coming from the cow, of the ghee offered into Agni) is the sacrificial ground or more especially the spot on which the sacrificial fire is estab- lished.

Note 4. Or ' to men.' The Padapa/^a has manushe, but manushaA seems more probable.

MAiVDALA III, HYMN 24. 289

MAiV£>ALA III, HYMN 24. ASH7AKA III, ADHYAYA 1, VARGA 24.

i . Agni, be victorious in battles ; thrust away the plotters. Difficult to overcome, overcoming malign powers, bestow splendour on (the worshipper) who fits out the sacrifice as a vehicle \

2. Agni, thou art kindled with nourishment *, the immortal offerer of a feast (to the gods). Accept graciously our worship.

3. Agni, wakeful one, son of strength, into whom offerings are poured, sit down with thy splendour on this sacrificial grass of mine.

4. Agni, together with all Agnis, with the gods exalt our prayers and those who are respectful at the sacrifices.

5. Agni, give wealth to the worshipper, abun- dance in valiant men ; further us 1 that wre may be rich in sons.

NOTES.

4. Agni, together with all Agnis, with the gods exalt our prayers and those who are respectful at the sacrifices.

5. Agni, give wealth to the worshipper, abun- dance in valiant men ; further us 1 that wre may be rich in sons.

NOTES.

The Rtshi is Vuvamitra, the metre Gayatri, the first verse Anush/ubh. On this combination of a begin- ning Anush/ubh with Gayatris following, comp. H. O., Die Hymnen des Rig-veda, vol. i, p. 148. — Verse 1 = VS. IX, 37. Verse 5 = TS. II, 2, 12, 6 ; MS. IV, 12, 2 ; 14, 6. [46] U

29O VEDTC HYMNS.

Verse 1.

Note 1. See above, III, 8, 3, and on ya^avahas, I, 127, 8, note 1 ; Bergaigne, Religion Vedique, II, 287, note 2.

Verse 2.

Note 1. I/a: especially designating the nourishment coming from the cow (personified as I/a), such as ghee.

Verse 5. Note 1. Literally, ' sharpen us.'

MA2VDALA III, HYMN 25. 29 1

MAA/"Z?ALA III, HYMN 25. ASH7AKA III, ADHYAYA 1, VARGA 25.

i. Agni, thou art for ever the wise son of Heaven and of the Earth, the all-wealthy one. In thy peculiar way1 sacrifice here to the gods, O intelli- gent one !

2. Agni, the knowing, obtains (for his worshipper) heroic powers ; he obtains (for him) strength, being busy for the sake of immortality. Bring then the gods hither, O (Agni), rich in food.

3. Agni, the wise, shines on Heaven and Earth, the two immortal goddesses who encompass all people — he who rules through his strength, and who is full of light through adoration.

4. Agni and Indra, come hither to the sacrifice in the house of the worshipper rich in pressed (Soma), never failing, ye two gods, at the drink of Soma.

5. Agni, thou art kindled in the house of the waters, (our) own (god), O son of strength, Catavedas, who exaltest the abodes (in which thou dwellest) by thy blessing.

NOTES.

The same Rishi. Metre, Vira^*.— Verse 4= MS. IV, 12, 6.

Verse 1. Note 1. On r/dhak, see Pischel, Vedische Studien, II, 45.

U 2

292 VEDIC HYMNS.

MAA^ALA III, HYMN 26. ASH7AKA III, ADHYAYA 1, VARGA 26-27.

i. With our offerings revering in our mind Agni Vaisv&nara, the follower of truth, the finder of the sun — we, the Ku^ikas *, desirous of goods, call with our prayers the god who gives rain, the charioteer, the cheerful.

2. We call that beautiful Agni to help us,VaLrva- nara, Matarisvan the praiseworthy1 ; we the men (call) Brzhaspati 2 for (the worship) of the divine host, the priest who hears us, the guest who swiftly glides along.

3. Vaisv&nara, neighing like a horse, is kindled by the women 1, by the Kusikas, from age to age ; may this Agni give us abundance in valiant men and in horses and treasures, he who wakes among the immortals.

4. May the Va^as * come forward, the Agnis with their powers. United2 they have harnessed the spotted deer for their triumphal procession 3. The Maruts, mightily growing, the all-wealthy, make the mountains tremble, the unbeguiled ones.

5. The Maruts who possess the beauty of Agni \ belong to all races of men. We implore their fierce, strong help. They are tumultuous, the sons of Rudra, clothed in rain, hot-spirited like lions 2, givers of rain.

6. We implore with our best praises every host, every troop (of the Maruts) \ the splendour of Agni,

MANDALA III, HYMN 26. 293

the power of the Maruts. With the spotted deer as horses 2, with gifts that cannot be taken away, they go to the sacrifice wise in the (sacrificial) ordinances 3.

7. Agni am I, by birth Gatavedas. Ghee is my eye ; (the drink of) immortality is in my mouth. The threefold song x traversing the aerial space, the im- perishable Gharma2, the sacrificial food am I by name.

8. With three purifying strainers he (xAgni) puri- fied the song, with his heart the thought, discovering the light. The mightiest treasure he produced by the powers of his own nature, and then he looked over heaven and earth.

9. Carry him who is the inexhaustible spring with a hundred rills, who has knowledge of prayers (?), the father of (every speech) that should be uttered, the roaring one1, gladly excited in the lap of his parents — carry him the truth-speaking across (all dangers), O ye two worlds !

NOTES.

VLrvamitra is the Rishi of this Sukta with the exception of the seventh verse of which the Atman or Brahman is the Rishi. The metre is Cagati verses 1-6, Trish/ubh verses 7-9.— Verse 5 = TB. IT, 7, 12, 3. Verse 7 = VS. XVIII, 66; MS. IV, 1 a, 5..

The position of this Sukta in the collection shows that it is to be divided into three independent hymns. This is confirmed by the metre, the first and second of these three hymns being in Gagati, the third in TrishAibh, and also by the contents : the first hymn is addressed to Agni VaLrva- nara, the second to Agni accompanied by the Maruts, the third contains mystical speculations about the nature and the deeds of Agni.

294 VEDIC HYMNS.

Verse 1.

Note 1. The Kosikas are identical with the Vuvamitras, or possibly the latter form one branch of the Kimkas ; see H. O., Zeitschrift der Deutschen Morgenlandischen Ge- sellschaft, XLII, 209.

Verse 2.

Note 1. On the relation of MatarLsvan to Agni, see above, I, 96, 4, note 1.

Note 2. Brzhaspati, though in his origin distinct from Agni, is here identified with him, like Matamvan.

Verse 3. Note 1. By the ten fingers. Comp. above, I, 71, 1.

Verse 4.

Verse 2.

Note 1. On the relation of MatarLsvan to Agni, see above, I, 96, 4, note 1.

Note 2. Brzhaspati, though in his origin distinct from Agni, is here identified with him, like Matamvan.

Verse 3. Note 1. By the ten fingers. Comp. above, I, 71, 1.

Verse 4.

Note 1. I adopt the interpretation of Bergaigne (Religion Vedique, II, 405, note 1) and Pischel (Vedische Studien, I, 46). YdLg&k seems to be the proper name synonym with Ribhivzh ; the Maruts may be called Vagkh as they are called several times Rtbhukshinzik. But it is possible that we should have to translate simply, ' May the powers of strength/ &c. ; comp. below, 27, 1.

Note 2. Possibly we have to supply, ' united with their spotted deer, with their beauty/ &c. ; see II, 36, %. y^ghdlh sammulaA pr/shatibhi^ rishtibhi/i; VII, 56, 6. srlya, sam- mula^. Or the meaning may be, * the Maruts united with Agni or with the Agnis;' comp. I, 166, u. simmisWz indre.

Note 3. On subh6, see M. M., I, 87, 3, note % (vol. xxxii, p. 162).

Verse 5.

Note 1. Or, they receive their beauty through Agni.

Note 2. Of heshakratu the probable explanation has been given by Pischel, Vedische Studien, I, 48. See also von Bradke, Kuhn's Zeitschrift, XXVIII, 297.

MAiVDALA III, HYMN 26. 295

Verse 6.

Note 1. Comp. V, 53, u, vol. xxxii, p. 320. Note 2. Comp. II, 34, 4, vol. xxxii, p. 302, note 5. Note 3. The text has vidatheshu.

Verse 7.

Note 1. Comp. VIII, 51, 4. arkam sapta^irsha^am . . . tridhatum uttame pade. Is the song called tridhatu because it is sung by the three Udgatr/s (singers) ? Or because it generally comprises three verses (see H. O., Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXVIII,

453)?

Note 2. The Gharma is the offering of hot milk brought to the Ai'vins. On the probable meaning of this offering) see H. O., Religion des Veda, 447 seq.

Verse 9.

Note 1. The translation of me/i (comp. IV, 7, 11 ; Atharva-veda XI, 7, 5 ; Taitt. Sa;/*h. V, 7, 8, 1) is quite conjectural.

296 VEDIC HYMNS.

MAMPALA III, HYMN 27. ASH7AKA III, ADHYAYA 1, VARGA 28-30.

1. Forward (goes) your 1 strength tending heaven- ward, rich in offerings, with the (ladle) full of ghee. To the gods goes (the worshipper) desirous of their favour.

2. I magnify1 with prayer Agni who has know- ledge of prayers (?), the accomplisher of sacrifice, who hears us, and in whom (manifold wealth) has been laid down.

3. O Agni, may we be able to bridle thee the strong god 1 ; may we overcome (all) hostile powers.

4. Agni, inflamed at the sacrifice, the purifier who should be magnified, whose hair is flame — him we approach (with prayers).

5. With his broad stream of light the immortal Agni, clothed in ghee, well served with oblations, is the carrier of offerings at the sacrifice.

6. Holding the (sacrificial) ladles, performing the sacrifice they have with right thought pressingly brought Agni hither 1 for help.

7. The Hotrz, the immortal god goes in front with his secret power 1y instigating the sacrifices 2.

6. Holding the (sacrificial) ladles, performing the sacrifice they have with right thought pressingly brought Agni hither 1 for help.

7. The Hotrz, the immortal god goes in front with his secret power 1y instigating the sacrifices 2.

8. The strong (horse, i.e. Agni) is set at the races. He is led forth at the sacrifices, the priest, the accomplisher of sacrifice.

9. He has been produced 1 by prayer, the excel- lent one. I have established 2 him, the germ of beings, for ever the father of Daksha 3.

MAiVDALA III, HYMN 2J. 2<)J

10. I have laid thee down1, the excellent one, with the nourishment2 of Daksha, O thou who art produced by power, O Agni, thee the resplendent one, O U^3.

1 1 . The priests, eager to set to work the Rita. x, kindle with quick strength Agni the governor2, him who crosses the waters 3.

12. I magnify 1 the child of vigour at this sacri- fice, who shines under the heaven, the thoughtful Agni.

13. He who should be magnified and adored, who is visible through the darkness, Agni, the manly, is kindled *.

14. Agni, the manly, is kindled, he who draws hither the gods like a horse. The (worshippers) rich in offerings magnify him.

15. We the manly ones will kindle thee the manly (god), O manly Agni who shinest mightily.

NOTES.

The same Rzshi. The metre is Gayatri. — The position of the hymn in the collection shows that it is to be divided into Tri&as, and this is confirmed by the ritual use of several of these Tr/^as (see Bergaigne, Recherches sur l'Histoire de la Liturgie Vedique, 19, note 1). Some of the Trikas at least, however, do not seem to form independent hymns ; verse 10 very probably stands in connection with verse 9, and the same seems to be the case with verses 1 2 and 13. Ludwig (IV, 305) and Bergaigne (loc. cit.) consider the whole Sukta as a collection of Samidhenis or verses to be recited for each piece of wood thrown into the fire. Comp. Hillebrandt, Neu- und Vollmondsopfer, 77. — Verse 1

298 VEDIC HYMNS.

= TS. II, 5, 7,2; TB. Ill, 5, 2, 1 ; MS. I, 6, 1 ; IV, 14, 3- Verses 2, 3 = TB. II, 4, 2, 4. 5 ; MS. IV, 11, 2. Verse 4 = TS. II, 5, 8, 6 ; TB. Ill, 5, 2, 3. Verses 5-6 = TB. Ill, 6, 1, 3 ; MS. IV, 10, 1 (verse 5 = MS. IV, 11, 2). Verses 7-9 = SV. II, 827-829. Verses 13-15 = SV. II, 888-890 ; TB. Ill, 5, 2, 2 ; AV. XX, 102, 1-3.

Verse 1. Note 1. Of the priests and sacrificers ?

Verse 2. Note 1. The text has i'/e.

Verse 3. Note 1. Comp. above, II, 5, 1.

Verse 6. Note 1. Comp. IV, 17, 18. vayam hi a' te kakrima. sabadha^.

Verse 7.

Note 1. Mayaya: comp. H. O., Religion des Veda, 163, 294. Note 2. Vidathani : comp. I, 31, 6, note 2.

Verse 9. Note 1. This seems to mean, ' he has been set to work.' Note 2. A dadhe must be first person (comp. ni dadhe,

verse 1 o) for the bhutanam garbha^ is Agni.

Note 3. Or, the father of intelligence. Daksha is the

personified intelligence. Comp. vol. xxxii, p. 245 seq. ;

Bergaigne, Religion Vedique, III, 93 seq.

Verse 10.

Note 1. See above, III, 23, 4.

A dadhe must be first person (comp. ni dadhe,

verse 1 o) for the bhutanam garbha^ is Agni.

Note 3. Or, the father of intelligence. Daksha is the

personified intelligence. Comp. vol. xxxii, p. 245 seq. ;

Bergaigne, Religion Vedique, III, 93 seq.

Verse 10.

Note 1. See above, III, 23, 4.

Note 2. The text has i/a, the same word as in 24, 2. — Prof. Max Miiller observes, ' Could it be, ni tva dadhe i/a, I have placed thee on the altar with nutriment, son of the strength of Daksha ? '

Note 3. Or, ' the willing one.'

MAiVDALA III, HYMN 27. 299

Verse 11.

Note 1. ' Setting to work the Right (Rzta) ' means here 'performing the sacrifice.5 The sacrifice is considered as a sphere especially pervaded by the power of Rita.. Comp. H. O., Religion des Veda, 197.

Note 2. Yantiiram (comp. VIII, 19, 2,. agnim i/ishva yanturam ; Lanman, 486) must be the same as yantaram (comp. fxdpTvp? [M. M.] See de Saussure, Memoire sur le Systeme Primitif des Voyelles, p. 20J ; but comp. also Kretschmer, Kuhn's Zeitschrift, XXXI, p. 447). To me it seems to be an accommodation to aptiiram, facilitated probably by the influence of the genitive yantiir. See Lanman, Noun-Inflection in the Veda, p. 486 ; Wacker- nagel in Kuhn's Zeitschrift, XXV, 287.

Note 3. See Pischel, Vedische Studien, I, 122 seq. ; H. O., Gottingische Gelehrte Anzeigen, 1889, p. 4 seq.

Verse 12.

Note 1. The text has i/e. In the same way i/enya/£ verse 13, i/ate verse 14.

Verse 13.

Note 1. Observe sam idhyate here and verse 14, sam idhimahi verse 15. The verses 13-15 form one Trz'^a.

300 VEDIC HYMNS.

MAiVZ?ALA III, HYMN 28. ASH7AKA III, ADHYAYA 1, VARGA 31.

i. O Agni Catavedas, accept graciously our offer- ing, the sacrificial cake at the morning libation, O god who givest wealth for our prayers.

2. The sacrificial cake, O Agni, has been baked or made ready for thee : accept it graciously, O youngest (god).

3. Agni, accept eagerly the sacrificial cake which has been offered, which has stood overnight. Thou art the son of strength, established at the sacrifice.

4. At the midday libation, G^tavedas, accept here graciously the sacrificial cake, O sage. Agni, the wise ones do not diminish at the sacrificial distri- butions1 the portion which belongs to thee, the vigorous one 2.

5. Agni, at the third libation take joyfully the sacrificial cake, O son of strength, which has been offered. And in thy admirable way place our wakeful sacrifice, blessed with treasures, before the immortal gods.

6. Agni, grown strong, O Gatavedas, accept graciously our offering, the sacrificial cake which has stood overnight.

NOTES.

The same Rzshl The metre is Gayatri in verses 1, 2, 6, Ush^ih in verse 3, Trish/ubh in verse 4, and (Jagati in verse 5. — No verse occurs in the other Sa/^hitas.

MAiVDALA III, HYMN 28.

NOTES.

The same Rzshl The metre is Gayatri in verses 1, 2, 6, Ush^ih in verse 3, Trish/ubh in verse 4, and (Jagati in verse 5. — No verse occurs in the other Sa/^hitas.

MAiVDALA III, HYMN 28.

This Sukta and the following are, as their position at the end of the Anuvaka and the number of their verses show, later additions to the original collection. The 28th hymn contains verses destined for the offerings of sacrificial cakes to Agni at each of the three Savanas. Quite in the same way hymn 52, which also belongs to the later additions, refers to sacrificial cakes offered to Indra. The oblation of such cakes to Indra at each Savana is found also in the later Vedic ritual (comp. Katyayana IX, 9, 2 seq. ; Weber, Indische Studien, X, 369, 376), and several verses of III, 5a are indicated there as Puronuvakya verses for those very offerings ; see A^valayana 5rautasutra V, 4, 2. 3. After each cake-offering to Indra follows the Svish/akrzt-oblation to Agni : and for these oblations Ai-valayana (loc. cit. Sutra 6) prescribes verses 1, 4, and 5 of our hymn, according to the order of the three Savanas. From the text of the hymn it seems to be evident that verses 1—3 have been composed for the first, verse 4 for the second, and verses 5-6 for the third Savana. With this distribution the change of the metres evidently stands in connection. In accordance with the theories of the later Vedic theologians, we have here the Gayatri as the charac- teristic metre of the first, the Trish/ubh of the second, the Gagati of the third Savana.

Comp. also Ai'valayana VI, 5, 25, and the very ingenious but at the same time somewhat hazardous observations of Bergaigne, Recherches sur l'Histoire de la Liturgie Vedique, 16 seq.

Verse 4.

Note 1. The text has vidatheshu. Note 2. Comp. I, 36, 1, note 2.

302 VEDIC HYMNS.

MAiV^ALA III, HYMN 29. ASHTAKA III, ADHYAYA 1, VARGA 32-34

i l. This is the support on which the rubbing (for producing the fire) is performed 2 ; the creative organ3 has been prepared. Bring hither the house-wife 4 ; let us produce Agni by rubbing in the old way.

2. In the two fire-sticks dwells (Jatavedas, as the germ (lies) safe in pregnant women — Agni who should be magnified1 day by day by wakeful men who bring offerings.

3. Place it1 skilfully into her who lies extended2. Having conceived she has quickly given birth to the manly one. He whose summit is red — bright is his splendour — the son of I /a has been born in the (due) way3.

4. In the place of I /a, on the navel of the earth we will lay thee down, ^atavedas, that thou, O Agni, mayst carry the offerings (to the gods).

5. Rub, ye men, the truthful sage, the wise, the immortal, the fair-faced. Bring forth, ye men, Agni, the banner of sacrifice, the first in the front, the gracious one.

6. When they produce him by rubbing with their arms, he shines forth flaming in the wood like a red race-horse. Like the bright one on the path of the A^vins1 the unrestrained (Agni) spares the stones, burning the grass2.

7. Agni, when born, shines forth resplendent, the racer, the priest, praised by the sages, the giver of rain, whom the gods placed in the sacrifices, to be

MAM) ALA III, HYMN 29.

magnified, as the omniscient carrier of the sacrificial offerings.

8. Sit down, O Hotrz, in the space which is thine, as the knowing one. Place the sacrifice in the abode of good works (i.e. on the altar). Eagerly longing for the gods thou shalt worship the gods by offerings. Agni, bestow mighty vigour on the sacrificer.

9. Produce a mighty1 smoke, ye friends. With- out fail go forward towards strength. This Agni is the conqueror in battles, rich in valiant men, he by whom the gods have overpowered the Dasyus.

10. This is thy birth-place in due time whence born thou shonest forth ; knowing it, O Agni, sit down on it, and make our prayers prosper.

11. He is called Tanunapat as the Asura's germ. Narasa/^sa he becomes when he is born, MatarLsvan when he has been shaped in the mother 1. And he has become the rush of the wind in his swift course2.

12. Rubbed forth by skilful rubbing, established by skilful establishing, as a sage, O Agni, perform excellent sacrifices. Sacrifice to the gods for him who is devoted to the gods1.

13. The mortals have generated the immortal one, the . . }, advancing one with strong jaws. The ten unwedded sisters 2 united take care of the man (Agni) when he has been born.

14. He the god of the seven Hotrz's shone forth from of old, when he flamed up in his mothers lap, at her udder. Day by day the joyous one never closes his eyes, when he has been born from the Asura's (i.e. of the Heaven's ?) belly1.

15. The onsets of (Agni) when he attacks his enemies, are like those of the Maruts. (He is) the

304 VEDIC HYMNS.

first-born (son) of the sacred spell. They know every (fire)1. The Kimkas have raised their brilliant spell ; they have kindled Agni, every one in his house.

1 6. After we had chosen thee here to-day, O wise Hotrz, while this sacrifice was going on, thou hast firmly sacrificed and firmly laboured. Come to this Soma, expert and knowing !

NOTES.

The same Rishi. The prevalent metre is Trish/ubh. — Verses 1, 4, 10, 12 are Anush/ubh; verses 6, 11, 14, 15, Gagati.

Come to this Soma, expert and knowing !

NOTES.

The same Rishi. The prevalent metre is Trish/ubh. — Verses 1, 4, 10, 12 are Anush/ubh; verses 6, 11, 14, 15, Gagati.

The Sukta, which belongs to the later additions (see the note on hymn 28), consists of a number of verses and small groups of verses referring to the production of fire by the attrition of the two fire-sticks. The order in which the verses stand does not always agree with the natural order of the ritual acts. — Verse 2 = SV. I, 79. Verse 3 = VS. XXXIV, 14. Verse 4 = VS. XXXIV, 15 ; TS. Ill, 5, 11, 1 ; MS. I, 6, 2. 7 ; IV, 10, 4 ; 11, 1. Verse 8 = VS. XI, 35 ; TS. Ill, 5, 11, a ; IV, 1, 3, 3 ; MS. II, 7, 3 ; IV, 10, 4. Verse 10 = VS. Ill, 14 ; XII, 52 ; XV, 56 ; TS. I, 5,5,*; IV, 2, 4, 35 7, *3> 5; TB. I, 2,1,16; 11,5,8,8; MS. I, 5, 1 ; 6, 1 ; AV. Ill, 20, 1. Verse 13 = TB. I, 2, 1, 19. Verse 16 = VS. VIII, 20 ; TS. I, 4, 44, % ; MS. I, 3, 38 ; AV. VII, 97, 1.

Verse 1.

Note 1. The verses 1-3 a, b have been translated by Muir, Original Sanskrit Texts, V, p. 209.

Note 2. On the adhimanthana^akala, the piece of wood on which the lower fire-stick is laid, see 6atapatha Brah-

MANDALA III, HYMN 2 9. 305

ma/za III, 4, 1, 20. so*dhimanthana;/z ^akalam adatte agner ^•anitram asity atra hy agnir ^*ayate. Schwab, Das Altin- dische Thieropfer, p. 78 seq.

Note 3. Pra^anana seems to be used in the concrete sense as the male organ. As such, the poet may have considered the so-called pramantha in the generation of Agni, which is described as having the shape of the male organ (Schwab, loc. cit., 78 ; see also Roth, Zeitschrift der Deutschen Morgenl. Gesellschaft, XLIII, 591). It does not seem very probable that the darbhapi^ula of which Saya/za thinks should be meant.

Note 4. Saya?za explains this as meaning the Aram (fire- stick), i.e. the lower Aram, the receptacle of the upper fire- stick. In the Taittiriya Brahma;za I, 2, 1, 13 the two Arams are addressed as maht vupatni.

Verse 2. Note 1. The text has idyaft.

Verse 3.

Note 1. The upper fire-stick or, more accurately, the pramantha.

Note 2. Comp. above, II, 10, 3. The lower Aram is alluded, to, which is considered as a wife and more particu- larly as the nymph Urvasi (Katyayana V, i, 30, &c).

Note 3. Prof. Pischel (Vedische Studien, I, 301) takes the genitive ilkykh as dependent on vayune : ' wurde der Sohn geboren am Orte (Wege) der Opferspende.' To me it seems unnatural not to connect ilkyak with putra^, which words are connected also by the Sandhi (the Sa^zhita text has l/ayas putro, not f/aya^ putro).

Verse 6.

Note 1. For yaman, cf. I, 37, 3 ; III, 2, 14 ; VI, 15, 5. Should not the bright one on the path of the A^vins be the sun ? Saya/za thinks of the chariot of the Aj-vins, which also may be right.

[46] x

306 VEDTC HYMNS.

Verse 6.

Note 1. For yaman, cf. I, 37, 3 ; III, 2, 14 ; VI, 15, 5. Should not the bright one on the path of the A^vins be the sun ? Saya/za thinks of the chariot of the Aj-vins, which also may be right.

[46] x

306 VEDTC HYMNS.

Note 2. Are the stones and the grass identical with the stones and grass-blades occurring in the later ritual of the agnyadheya and agnimanthana (Satapatha Br. II, i, i, 8 ; III, 4, i, 2i ; Katyayana IV, 8, 16, &c.) ?

Verse 9. Note 1. Literally, a manly, strong, or bull-like smoke.

Verse 11.

Note 1. This is a play upon words (Matarfava and ami- mita matari, ' he has been shaped in the mother').

Note 2. Von Bradke (Dyaus Asura, p. 51) : des Windes Heerde (?) wird er, wenn er dahingleitet.

Verse 12.

Note 1. This Pada is identical with I, 15, 12. It is a galita.

Verse 13.

Note 1. The meaning of asreman (comp. X, 8, 2. asrema vatsa/£ [i.e. Agni] ^imivan aravit) is unknown. Note 2. The ten fingers.

Verse 14. Note 1. Comp. von Bradke, loc. cit, 50.

Verse 15.

Note 1. Or prathama^am brahma^a^ visve ft vidu^ : 'all (people) know him the first-born (son) of the sacred spell '? Comp. I, 34, 1. somasya venam anu vtave it vidu^. — Prof. Max Muller writes : ' Prathama^-a^ is the wind, X, 168, 3. It might here refer to the Maruts, who are often said to sing prayers ; they know all about Brahman (prayer).'

MA2VDALA IV, HYMN I. 307

MAAf£>ALA IV, HYMN 1. ASH7AKA III, ADHYAYA 4, VARGA 12-15.

i. Thee, O Agni, the gods concordantly have ever set to work as their divine steward ; with this intention 1 they have set thee to work. They have generated 2 thee, O worshipful one 2, the immortal among the mortals, the wise, god-loving god ; they have generated every wise, god-loving (Agni) 3.

2. Do thou, [O Agni1,] turn to brother Varu^a, towards the gods 2 with thy kindness 3, to (Varima) who accepts the sacrifice, to the eldest (god) who accepts the sacrifice, the righteous Aditya who supports the (human) tribes, the king who supports the (human) tribes.

3. O friend, turn to thy friend (Varu/za), as a wheel of a chariot1 rapidly (follows) the swift (horse), for our sake, O wonderful one, rapidly. O Agni, find mercy (for us) with Varu^a, with the all-brilliant Maruts. Bless (us), O flaming one, that we may propagate ourselves, that we may press onward ; bless us, O wonderful one !

4. Mayst thou, O Agni, who knowest Varu^a, deprecate for us the god's anger. Being the best sacrificer, the best carrier (of the gods), flaming, remove from us all hatred.

5. As such, O Agni, be for us the lowest x (god) with thy help, our nearest (friend) while this dawn shines forth. Being liberal (towards us), cause, by sacrificing, Varu^a to go away from us. Love mercy ; readily hear our call.

x 2

308 VEDIC HYMNS.

6. His, the fortunate god's, appearance is excellent, and most brilliant among mortals. Like the bright, heated butter of the cow (the appearance) of the god is lovely, like the bountifulness of a milch-cow.

Love mercy ; readily hear our call.

x 2

308 VEDIC HYMNS.

7. Three1 are those highest, true, and lovely births of this god Agni. Being enveloped in the infinite2 he has come hither, the bright, brilliant, shining Aryan.

8. He, the messenger, longs for all seats, the Hotri with the golden chariot, with the lovely tongue, with the red horses, of marvellous appear- ance, brilliant, always lovely like an assembly abundant in food.

9. He, the kinsman of sacrifice, has enlightened men 1. They lead him forward by a great rope 2. He dwells in his (the mortal's) dwelling, accomplish- ing (his task). The god has obtained the com- panionship of the mortal.

10. May this Agni, the knowing one, lead us to the god-given treasure which belongs to him1. That (treasure) which all the immortals have created by their thought, which Dyaus, the father, the begetter (has created) : that real (treasure) they have besprinkled 2.

11. He has been born in the dwellings as the first, at the bottom of the great (air) 1, in the womb of this air 2, footless, headless, hiding both his ends, drawing towards himself (his limbs ?), in the nest of the bull 3.

12. The host1 came forth wonderfully at first, in the womb of i?zta, in the nest of the bull 2, lovely and young, of marvellous appearance, and brilliant 3. Seven friends 4 were born for the bull.

13. Here our human fathers have sat down1,

MANDALA IV, HYMN I. 3O9

aspiring after i?zta2. Invoking the dawns3, they have driven out the milch-cows which dwelt in the rock-stable, in the prison.

14. Having rent the rock they cleaned themselves. Others around told forth that (deed) of theirs. Taking ... as an instrument (?) \ they sang triumph- antly2. They found the light; they chanted their prayers.

15. Longing for the cows in their mind, those men, the Usigs1, have opened with godly words the fast-holding, closed rock, which enclosed and encompassed the cows, the firm stable full of cows.

16. They have devised the first name of the milch-cow; they have found the three times seven highest (names or essences) of the mother1. The hosts2, understanding this, acclaimed. The red one 3 became visible through the brilliant (milk ?) 4 of the cow.

1 7. The confused * darkness disappeared ; the sky appeared in splendour ; the shine of the goddess Dawn rose up. The Sun ascended to the wide plains, beholding right and wrong deeds among the mortals.

18. Then, afterwards, being awoke they looked around ; then they took that treasure given by Heaven, all the gods in all the houses. O Mitra, may true (fulfilment) belong to (our) prayer, O Varu^a !

The Sun ascended to the wide plains, beholding right and wrong deeds among the mortals.

18. Then, afterwards, being awoke they looked around ; then they took that treasure given by Heaven, all the gods in all the houses. O Mitra, may true (fulfilment) belong to (our) prayer, O Varu^a !

19. I will address flaming Agni, the Hotrz, the supporter of everything1, the best sacrificer. He has perforated, as it were, the pure udder of the cows, (and has made flow the milk) purified like the poured sap of the Soma shoots.

20. He, the Aditi (i.e. the freedom) of all the

VEDIC HYMNS.

worshipful gods, the guest * of all men, Agni, choos- ing (for us) the protection of all gods — may he, Gatavedas, be merciful.

NOTES.

The Rtshi is Vamadeva, the metre Trish/ubh, except in verses 1-3, the metres of which are Ash/i, Ati^*agati, and Dhrzti respectively.— Verses 4-5 = VS. XXI, 3-4; TS. II, 5,12,3; IV, 2, 11, 3; TB. III,7,n,3; 12,6; TA.II,4,4; IV, 20, 3; MS. IV, 10,4; 14,17- Verse 20 = VS. XXXIII, 16; TB. II, 7, 12, 5. — The hymn has been translated and commented upon by Bergaigne, Quarante Hymnes du Rig-veda, p. 11 seq.

This Sukta seems to be composed of two independent hymns. Grassmann believed that the first three verses are the fragment of one hymn, and that verses 4-20 form a second hymn. His reason was that verses 1-3 are composed in metres similar to Atyash/i, while the rest are composed in Trish/ubh. I think that he was on the right way, but his opinion should be slightly modified. In verses 1-5 Agni is invoked to appease the anger of Varu;za ; while, on the other hand, no allusion to Varu^a occurs in verses 6-20. I believe, therefore, that the first hymn should be considered as consisting of verses 1-5 ; it is composed in the metres of the Atyash/i class (1-3) with two concluding Trish/ubh verses (4, 5). The second hymn comprises the verses 6-20. The arrangers of the Sa;/zhita, however, considered these two hymns as one, as is shown by the position which they have assigned to it, before the second Sukta, which has the same number of verses (20) as this first Sukta. Comp. my Prolegomena, p. 141.

Verse 1.

Note 1. I. e. with the intention that he should act as the steward of the gods. As to iti kratvd, comp. I, 138, 3. iti

MAiTOALA IV, HYMN T. 311

kratva bubhu^rire. Delbriick, Altindische Syntax, p. 530, paraphrases fti kratva : mit Entschluss ' so sei es.'

Note 2. Sayazza, whom Ludwig follows, seems to be right in explaining ya^*ata as a vocative (* ya^aniya '), and Janata as 3rd plural (' a^anayan '). Bergaigne takes both forms as and plural imperative : c honorez l'immortel chez les mortels ; engendrez le Dieu qui honore les Dieux.'

Note 3. I cannot believe that Bergaigne is right in trans- lating vfovam adevam, i celui qui honore tous les Dieux/ His theory is that 'vfovam depend . . . de a, qui logique- ment gouverne le terme deva a l'accusatif.'

Verse 2.

I cannot believe that Bergaigne is right in trans- lating vfovam adevam, i celui qui honore tous les Dieux/ His theory is that 'vfovam depend . . . de a, qui logique- ment gouverne le terme deva a l'accusatif.'

Verse 2.

Note 1. The metre shows, as Benfey (Vedica und Ver- wandtes, p. 19, note 1) has pointed out, that this vocative agne is a spurious addition.

Note 2. Should we not read devam ? ' Turn to brother Varu/za with thy kindness, towards the god who accepts the sacrifice.'

Note 3. Or 'for the sake of his kindness,' 'for winning his favour (for the mortals) ' ? Sumatf may be dative ; see Lanman, p. 382 ; Brugmann, Grundriss der vergleichenden Grammatik, II, p. 60%. Comp. I, 186, 10. Akkkk sumnaya vavrztiya devan, ' may I turn to the gods for the sake of their favour/

Verse 3.

Note 1. I believe that rathyeva (Padapa/^a rathya-iva) stands for rathyam-iva. Comp. Lanman, p. 331 ; Roth, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, p. 681 seq. Prof. Max Muller refers rathya-iva to two horses ; he translates : ' O friend, bring hither thy friend, as two swift chariot-horses bring rapidly a swift wheel.'

Verse 5. Note 1. I. e. the nearest to men.

312 VEDIC HYMNS.

Verso 7.

Note 1. Literally * thrice.5 But I think that we should correct tn (' three '). The same blunder seems to occur in III, 56, 5. tn sadhastha sindhava^ tri^ (read trt) kavinam, ' Three are your abodes, O rivers ; three (are those) of the sages.' Comp. also III, 56, 8 ; I, 116, 4.

Note 2. This seems to mean, in the infinite sky.

Verse 9.

Note 1. Manusha^ seems to be ace. plur. ; comp. VII, 86, 7. a^etayat a^ita^'he has enlightened the unenlightened ones.' Bergaigne takes manusha/^ as a genitive depending on ya^abandhu^, ' fils du sacrifice de Manus.'

Note 2. Bergaigne compares IX, 87, 1, where it is said that they lead Soma to the sacrificial grass like a horse by ropes ("kkkha. barhik ra^anabhi^ nayanti). Saya/za says, stutirupaya ra^va, 'by a rope which has the shape of praises.'

Verse 10.

Note 1. Comp. below, verse 18.

Note 2. I. e. anointed, adorned. ' Poured down.' M. M.

Verse 11.

Note 1. Maha^ budhne seems to mean, maha^ ra^asa^ budhne ; comp. ra^asa^ budhnam, I, 52, 6 ; budhne ra^asa^, II, 2, 3 ; maha^ ra^-asa^, I, 6, 10 ; ra^asa^ maha^, 1, 168, 6; maM rag-asi, IX, 68, 3.

Note 2. With the second Pada, compare IV, 17, 14. tva£a/z budhne ra^asa^ asya yonau.

Note 3. The bull seems to be Agni himself. Comp. verse \%.

Verse 12.

Note 1. The word jardha (or ^ardha^ ? see note 3), which in most passages is applied to the host of the Maruts (see vol. xxxii. p. 67 seq.), seems here to refer to the company of the Aiigiras or seven i?zshis, alluded to in the fourth

MA2VDALA IV, HYMN I. 313

Pada. The seven i£zshis, 'our fathers' (verse 13), have, with the aid of Agni, rent the mountain and delivered the cows or dawns (verses 13 seqq. ; IV, 3, 15 seq.). Comp. H. O., Religion des Veda, p. 145 seq.

313

Note 2. The bull again seems to be Agni. Comp. verse 1 1, note 3.

Note 3. Do these epithets (comp. verse 8, Pada 3) refer to the ^ardha (host) ? Or are they applied to Agni, so that we would have to translate : ' Lovely was the young one (Agni), of marvellous appearance, and brilliant ' ? In this way Bergaigne interprets the passage. If this translation is right, ^ardha^ may be considered as neuter, and the first Pada could be translated : The first host came forth wonderfully.

Note 4. Evidently the seven i^zshis (see note 1). Ber- gaigne : Les sept prieres ? ou les sept rivieres ?

Verse 13.

Note 1. The seven i^'shis sat down for chanting and sacrificing, by which they have opened the mountain-prison of the cows.

Note 2. The mention of Rita, in this connection is both Vedic and Avestic. Comp. Darmesteter, Ormazd et Ahriman, p. 146 ; H. O., Religion des Veda, p. 144, note 2.

Note 3. The cows in this myth seem to be a mythical representation of the dawns. Comp. M. M., Science of Language, II, p. 584; H. O., Religion des Veda, pp. 147, 149 seq.

Verse 14.

Note 1. Pa^vayantra (comp. jlokayantra, IX, 73, 6) is quite doubtful. Does there exist a stem pa-sva, meaning possibly, 'the herd of cattle'? And can we translate, ' they who had their (battering- ?) machines directed on the cow-herds ' ? Or, ' holding the herds with their instruments (i. e. with the ropes used for drawing the cows out of the cavern) ' ? — Prof. Max Miiller suggests the translation, * the cattle-drivers/ and writes, 'Does it stand for pa^u-yantra-

3 H VEDIC HYMNS.

sa// ? Yantra seems the same as yoktra, or something like it, cf. X, 94, 7, 8. Pa^uyantra would be they who hold the ropes of the cattle, who drive them away.' Bergaigne's translation, ' n'ayant rien (d'autre) pour conduire le betail ' (paju-ayantra), and that of Roth (' die der Sperre ledigen Thiere [pa^va^ ayantr&sa^] erhoben ein Freudengeschrei,' Zeitschr. der D. Morg. Gesellschaft, XLVIII, 678), do not carry conviction, nor does a conjecture like pa^va yantara^ ('the leaders of the cattle together with the cattle itself shouted triumphantly'), seem to furnish a satisfying solu- tion of the difficulty.

Note 2. See Geldner, Vedische Studien, I, 120.

Verse 15.

Note 1. On the XJsigs, compare Bergaigne's Religion Vedique, I, 57 seq.

Verse 16.

Note 1. The mother seems again to be the cow, or more exactly the Dawn considered as the mother of the cows (mata gavam, IV, 52, 2. 3 ; VII, 77, 2), and as the mother of the Rzshis (IV, 2, 15). Comp. V, 45, 2. a urvat gavam mata ^anatir gat. The seven names of the cow are men- tioned also in I, 164, 3, its three times seven names, in VII, 87, 4.

3 ; VII, 77, 2), and as the mother of the Rzshis (IV, 2, 15). Comp. V, 45, 2. a urvat gavam mata ^anatir gat. The seven names of the cow are men- tioned also in I, 164, 3, its three times seven names, in VII, 87, 4.

Note 2. Bergaigne (Quarante Hymnes, p. 14) and Pischel (Ved. Studien, II, 121 seq.) give to the word vra the meaning 'woman' (Bergaigne: 'femme,' particuli&rement ' femme en rut,' * femme amoureuse '). I prefer to follow the opinion of Bechtel, Nachrichten der Gottinger Gesell- schaft der Wissenschaften, philolog.-historische Klasse, 1894, p. 393 seq. The hosts seem to be the assembly of the Rzshis.

Note 3. The dawn.

Note 4. Comp. IX, 81, 1 (H. O., Religion des Veda, p. 147, note 1). dadhna yat im linnita^ ya^asa gavam, * When (the Somas) have been drawn, together with the brilliant curds of the cow.' The brilliant milk of the cow which the

MAiVDALA IV, HYMN I. 3 I 5

Rzshis have obtained, seems to be considered as a magical means for procuring to men the aspect of the brilliant light of the dawn. Comp. H. O., Religion des Veda, p. 450.

Verse 17.

Note 1. On dudhitam, comp. Geldner, Ved. Studien, II, 9, and see Rig-veda II, 17, 4; IV, 16, 4.

Verse 19. Note 1. Comp. vol. xxxii, p. 330 (V, 54, 10, note 1).

Verse 20.

Note 1. ' Guest ' is atithi/z ; the play on words (aditi^ and atithi^) is untranslatable.

3l6 VEDIC HYMNS.

MAiVZ?ALA IV, HYMN 2. ASH7AKA III, ADHYAYA 4, VARGA 16-19.

i. He who has been established as the steward among the mortals, the immortal, righteous one, and among the gods, being a god himself, the Hotrz, the best sacrificer shall mightily flame *; Agni shall rise up1 with the offerings of Manus.

2. Here, O Agni, son of strength, thou goest for us to-day as a messenger, thou who art born, between the two races (of men and gods), having harnessed, O tall one, thy puissant, rrianly, brilliant (stallions)1.

3. Harnessing the two mighty, red steeds that swim in ghee — (the steeds) of i?zta, I think, that are most swift with their mind*, the ruddy ones, thou goest (as a messenger) between you, the gods, and the tribes of men 2.

4. O Agni, with thy good horses, and thy good chariot, rich in bounties, bring hither from among them (the gods) 1 Aryaman, Vanma, and Mitra, Indra and Vish/zu, the Maruts and the Arvins, to him who offers goad oblations.

5. This sacrifice, O Agni, is rich in cows1, in sheep and horses, in manly friends ; it is never to be despised ; it is rich in nourishment, O wonderful lord2, rich in offspring; it is long-lasting wealth, broad-based, with (brilliant) assemblies.

6 \ Be a self-strong protector, O Agni, of the man who in the sweat of his brow brings fuel to thee 2, or heats his head desirous to worship thee. Deliver him from every harmful man.

MAiVDALA IV, HYMN 2. 317

7. The man who brings food to thee who art desirous of food, he who stirs up1 the cheerful guest and rouses him, the godly man who kindles thee in his dwelling : to him may belong lasting and generous wealth.

Deliver him from every harmful man.

MAiVDALA IV, HYMN 2. 317

8. The sacrificer who praises thee in the evening and in the morning and gratifies thee : that liberal man thou shouldst bring across all distress, like a well-impelled horse 1r (dwelling) in his house.

9. The man who worships thee, the immortal one, O Agni, and who honours thee, holding the sacri- ficial ladle — may he, the toiling (sacrificer), not be deprived of wealth ; may no distress that comes from a harmful (foe), surround him.

10. That mortal whose well-ordered sacrifice thou, as the god, acceptest, O Agni, as a liberal giver, may his worship 1 be welcome, O youngest god, (the Hotrz's work performed) for a worshipper whose helpers we may be.

11. May he, the knowing one, distinguish wisdom and folly of mortals \ like straight and crooked backs (of horses)2. And for the sake of wealth and noble offspring, O god, grant us Diti and keep off Aditi3.

12. The undeceived sages instructed the sage (Agni), setting him down in the dwellings of Ayu1. Hence mayst thou behold, O Agni, with thy eyes2 these beings visible and secret (that move) on the Arya's ways 3.

13. Bring thou, O Agni, youngest (god), who art a good guide, a plentiful, brilliant treasure to the worshipper who presses Soma, who serves thee and toils, to help him, O brisk one, who fillest the dwell- ings of peoples.

141. And whatsoever we have done, O Agni, out

3l8 VEDIC HYMNS.

of devotion for thee, with our feet 2, with our hands, with our bodies : (in those deeds of ours) the wise have held up the Rita., aspiring after it, like those who manage a chariot by means of the two pole- arms (?) 3.

15. And may we be born from the Dawn, the mother, as the seven priests1, as the first worshippers among men 2. May we be the Angiras, the sons of Heaven. May we flaming break the rock which contains the prize of the contest3.

1 6. And as our first, ancient fathers, O Agni, were aspiring after Rita} — they attained to pure devotion2, chanting their litanies. Cleaving the earth they disclosed the red (cows).

17. The pious men, well performing the acts (of worship), resplendent, melting1 the generations of the gods2 like ore3, kindling Agni, strengthening Indra, went along4, besieging the stall of cows.

18. He looked (on the gods) as on herds of cattle1 in a rich (pasture)2, when the generations of the gods (were) near him, O mighty one3. After (the generations) of the mortals the Urva^is4 have pined, for the growing strong of the Arya 5, of the nearer Ayu 6.

19. We have done our work for thee; we have been good workers — the brilliant dawns have shone out Rita.1, — brightening 2 the perfect Agni who mani- foldly shines with fine splendour, (brightening) the god's beautiful eye.

20. We have recited these hymns for thee, the sage, O Agni, worshipper (of the gods)1; accept them ! Blaze up ; make us wealthier. Bestow great wealth on us, O bountiful one !

M AND ALA IV, HYMN 2. 319

NOTES.

The i?zshi is Vamadeva, the metre TrishAibh. — Verse 5 = TS. I, 6, 6, 4; III, 1, ii, 1 ; MS. I, 4, 3. Verse 6 = TA. VI, 2, 1. Verse n=TS. V, 5, 4, 4- Verse i6 = VS. XIX, 69 ; TS. II, 6, 1 a, 4. Verses 16-19 =AV. XVIII, 3, 21-24.

Verse 1.

Note 1. On this use of these infinitives, comp. Delbriick, Altindische Syntax, p. 412. — Manusha^ seems to be gen- itive; comp. II, 2, 6. havya manusha^ ; II, 2, 8. hotrabhi/z . . . manusha^ ; I, 76, 5. manusha^ havirbhi^.

Verse 2. Note 1. Comp. below, IV, 6, 9.

Verse 3.

Note 1. As to the horses of Rita., comp. above, III, 6, 6. In spite of the different accent there is no doubt that ghrztasniiva, which occurs in that verse, is the same word as ghrztasnu, in our verse, a compound of ghrzta with a noun snu which seems to be different from sanu, and connected with the root sna (cf. ghrztasna, IV, 6, 9 ; and see Bechtel, Hauptprobleme der Indogerm. Lautlehre, p. 211). Vrzdhasnu, on the other hand, seems to be no compound, but an adjective formed like vadhasnu, ni- shatsnii. It is evident, however, that the poet here employed the two words vrzdhasnu and ghrztasnu as parallel expressions.

Note 2. Read martam (for martan ; gen. plur.). Comp. below, verse 11 ; VI, 47, 16. vis&k manushyan, where we ought to read manushyam. See Lanman, p. 353 ; Pischel, Vedische Studien, I, p. 44 ; Bartholomae, Studien zur Indo- germanischen Sprachgeschichte, I, p. 48.

320 VEDIC HYMNS.

Verse 4.

Note 1. ' Could it be Mitram esham, the rapid Mitra ? ' M.M.

Verse 5.

Note 1. The meaning is, it is rich in reward consisting in cows, &c.

Note 2. The text has asura. Cf. H. O., Religion des Veda, p. 164.

Verse 6.

Note 1. With the first Pada, comp. below, 12, 2.

Note 2. On svatavan, see Benfey, Vedica und Lin- guistica, p. 1 seqq. ; Lanman, p. 559 ; Joh. Schmidt, Kuhn's Zeitschrift, XXVI, p. 357 seq. ; H. O., Prolegomena, p. 471.

Verse 7.

Note 1. NLsishat is not derived, as is the case for instance with a .rishamahi, VIII, 24, i, from (ni-)^as (Grass- mann, Ludwig), but from m-sa, (Boh tlingk- Roth) ; comp. VII, 3, 5. nisisana/i atithim. We must read, consequently, msissLt, formed like dadhat (3rd sg. subj. pres., or possibly nom. sing. part. pres.).

VII, 3, 5. nisisana/i atithim. We must read, consequently, msissLt, formed like dadhat (3rd sg. subj. pres., or possibly nom. sing. part. pres.).

Verse 8. Note 1. Bohtlingk-Roth conjecture harmyavan c im Hause, im Stall gehalten.' It is true that beasts may be kept in the harmya ; comp. VII, 56, 16 ; X, 106, 5 ; Zimmer, Altindisches Leben, p. 149. But I do not think that ' being kept in the harmya ' could be expressed by harmya-vat. Hemyavat seems to be derived from the root hi, and to have the same meaning as a^uheman ; such a word very well fits into a phrase referring to a swift horse. Hemyavat stands to heman in the same relation as omyavat to oman. All this was pointed out first by Ludwig (vol. iv, p. 22).

Verse 10. Note 1. Literally the Hotrz's work (performed for such a Ya^am&na).

MAiVDALA IV, HYMN 2. 321

Verse 11.

Note 1. I read martafn (gen. plur.) ; comp. above, verse 3, note 2. It is possible, however, to leave the text un- changed ; in this case the translation would be : ' May he, the knowing one, distinguish wisdom and folly, the (wise and foolish) mortals like straight and crooked backs (of horses).'

Note 2. Comp. vitaprzsh^a, ' straight-backed/ a frequent epithet of horses.

Note 3. For Prof. Max Muller's interpretation of this passage, comp. vol. xxxii, p. 256. See also Bergaigne, Rel. Vedique, III, 97 ; Pischel, Vedische Studien, I, 297 seq. It is very strange that the poet should ask the god to keep off Aditi (comp. I, 152, 6. aditim urushyet) who must here be considered, consequently, as a malevolent deity. I think that this conception of Aditi is derived from the idea of this goddess as punishing sin ; it is the same goddess who may free the sinner from the bonds of sin and who may fetter and destroy him. Keeping off Aditi seems to mean, con- sequently, removing from the mortal the danger of being bound by the fetters of sin ; the idea is the same as above in IV, 1, 5, where Agni is invoked to make Varu;za, the son of Aditi, go away (comp. H. O., Religion des Veda, p. 336, note 1). In that case granting Diti would mean granting freedom from those same fetters. (On Diti, who very appropriately has been called a mere reflex of Aditi, see M. M., loc. cit. ; Bergaigne, III, 97 seq.)

Verse 12.

Note 1. On Ayu, the mythical ancestor of the human race, see Bergaigne, Religion Vedique, I, p. 59 seq.

Note 2. On pa^bhi/z, comp. Pischel, Ved. Studien, I, 228 seq. ; Bartholomae, Bezzenberger's Beitrage, XV, 3 seq. ; Bloomfield, Contributions to the Interpretation of the Veda, Second Series, p. 32 seq. (American Journal of Philology, XI, 350 seq.). I believe that in our verse padbhik should be derived from a noun par, and translated, * with thy eyes/ [46] Y

322 VEDIC HYMNS.

while in verse 14 we ought to read padbhi^, and to translate, ' with the feet.'

32 seq. (American Journal of Philology, XI, 350 seq.). I believe that in our verse padbhik should be derived from a noun par, and translated, * with thy eyes/ [46] Y

322 VEDIC HYMNS.

while in verse 14 we ought to read padbhi^, and to translate, ' with the feet.'

Note 3. Pischel (Ved. Studien, I, 229, note 1) believes that arya^ is nom. sing., referring to Agni. But compare VI, 51, 2. rigxx marteshu vrigmS. ka pajyan abhf £ash/e sura^ axyah evan. This verse makes it very probable that arya^ is a genitive dependent on evai//, evan (' behold- ing right and wrong deeds among the mortals, the Sun looks upon the Arya's ways '). On the stem ari, ' the Arya,' see Pischel, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XL, p. 125.

Verse 14.

Note 1. This verse has been commented upon by Pischel, Ved. Studien, I, 229 seq.

Note 2. On padbhl/i or rather padbhi/z, comp. verse 12, note 2.

Note 3. In translating bhurf^* I have followed, though not without doubt, the theory of Pischel, Ved. Studien, I, 239 seq. — Pischel seems to be right in making ritam depend both on ytmwh (comp. IV, 23, 10) and on asushanak (comp. above, IV, 1, 13, and below, verse 16).

Verse 15.

Note 1. The seven i^zshis or Angiras, the sons of Heaven and the Dawn (cf. above 1, 16).

Note 2. nrin (or rather nri'm) is genitive plural. See Lanman, p. 430 ; Pischel, Vedische Studien, I, p. 42.

Note 3. Here we have again the seven Rhhls breaking the mountain in which the cows were imprisoned.

Verse 16.

Note 1. The apodosis is wanting. As verse 15 shows, the meaning is : As our fathers have done their mighty deeds, aspiring after Rita., thus may we do the same.

Note 2. Sukit (Padap. suki it) possibly stands for sukim it; cf. Roth, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XLVIII, p. 680. Or may we correct suki it...

MAiVDALA IV, HYMN 2. 323

didhiti (instr. sing.), ' they went along in pure devotion'? Di'dhiti seems to be what is called in III, 31, 1 ; IX, 102, 1. 8, rztasya di'dhiti^.

Verse 17.

Note 1. See Zimmer, Altindisches Leben, p. 252.

Note 2. Evidently the pious men, not the gods, form the subject. I propose to read, therefore, devam (gen. plur.) ^anima ; cf. verse 18 devanam yat ^anima. They kindle Agni ; they strengthen Indra : in short, they treat the divine people as the smith treats the metal.

Note 3. I do not enter here upon the archaeological question as to the meaning of ayah. Comp. on this much- discussed question especially Max Miiller, Biographies of Words, p. 252 seq. ; Schrader, Sprachvergleichung und Urgeschichte (2nd ed.), p. 271 seq.; von Bradke, Methode der arischen Alterthumswissenschaft, p. 93 seq.

Note 4. Cf. X, 61, 13. parishadvana^ agman.

Verse 18.

Note 1. Fa.sva.Zi is genitive sing.; it depends on yutha. Cf. V, 31, 1 ; VI, 19, 3.

252 seq. ; Schrader, Sprachvergleichung und Urgeschichte (2nd ed.), p. 271 seq.; von Bradke, Methode der arischen Alterthumswissenschaft, p. 93 seq.

Note 4. Cf. X, 61, 13. parishadvana^ agman.

Verse 18.

Note 1. Fa.sva.Zi is genitive sing.; it depends on yutha. Cf. V, 31, 1 ; VI, 19, 3.

Note 2. There is no reason for taking, as Lanman (p. 516) does, kshumati as ace. plur. neut, which would be kshumanti. See Joh. Schmidt, Pluralbildungen der In- dogermanischen Neutra, p. 237 ; Bartholomae, Kuhn's Zeitschrift, XXIX, p. 493. Bartholomae translates, ' bei einem wolhabenden.'

Note 3. Is this vocative ugra right ? It would be easy to correct, with Ludwig, ugra (' when the mighty generations of the gods were near him ') or ugra^, as suggested by Delbriick (Grassmann's Translation, vol. i, p. 573) : ' the mighty one (Agni) looked on them,' &c.

Note 4. I believe that Geldner (Ved. Studien, I, 260, note 1) is right in contending that Urva^i, wherever it occurs, is the name of an Apsaras and nothing else. The name of Ayu, occurring in the fourth Pada, confirms this ; for Ayu, as is well known, is the son of Pururavas and of the nymph Urva,n. Geldner translates, 'Selbst mit den

Y 2

324 VEDIC HYMNS.

Sterblichen hatten die Urva.ns Mitleid.' But I do not think that krip means * having compassion.' In my opinion we should, with Ludwig, supply ^anima to mar- tanam, so that devanam ^anima. in the second Pada corresponds with martanam (^anima) in the third. This ^*anima is an accusative which depends on akrzpran (' they pined after . . . / cf. IX, 85, 11. nake supar/zam upapapti- va/^sam gira^ venanam akrzpanta purvi^ ; X, 74, 3. ye krzpa/zanta ratnam). Thus the meaning seems to be: When the cows had been conquered, and when Agni looked over the generations of the gods that were near him, the Urva^is, i. e. the Apsarases such as Urva^i, longed for the love of mortals such as Pururavas, and for the propagation of the human generations ; they gave birth to children such as Ayu.

Note 5. Or ' of the indigent ' ? Or is arya/£ nom. plur. fern, referring to the Urva^is ? Or nom. sing. masc. refer- ring to Agni ?

Note 6. On Ayu, see note 4. But I cannot tell why he is called the nearer Ayu. Is this nearer Ayu opposed, as a nearer or later (upara) ancestor, to the pitara^ parasa^ pratnasa/£, the Arigiras, mentioned in. verse 16? The same nearer Ayu (lipara which stands there in opposition to ptfrvabhi^) is mentioned also in I, 104, 4, connected, as it seems, with some Apsarases. I do not pretend to be able to interpret that very difficult verse, but I am convinced that it has been misinterpreted both by Roth (Siebenzig Lieder, p. vii) and by Bergaigne (I, 60).

Verse 19.

Note 1. I. e. the dawns have sent forth their shine, which is a visible manifestation of the eternal law of Rita..

Note 2. The construction is : we have been good workers, brightening &c. The words, 'the brilliant dawns have shone out Rita,, are a parenthesis.

Verse 19.

Note 1. I. e. the dawns have sent forth their shine, which is a visible manifestation of the eternal law of Rita..

Note 2. The construction is : we have been good workers, brightening &c. The words, 'the brilliant dawns have shone out Rita,, are a parenthesis.

Verse 20. Note 1. The text is nearly identical with the first hemi- stich of I, 73, 10 (see above).

MAWDALA TV, HYMN 3. 325

MAA^ALA IV, HYMN 3. ASH7AKA III, ADHYAYA 4, VARGA 20-22.

i. Draw Rudra hither for your protection1, the king of sacrifice, the truly sacrificing Hotri of the two worlds 2, the golden-coloured Agni, before the unseen thunderbolt (strikes you).

2. This is the home which we have prepared for. thee as a well-dressed, loving wife (prepares the marriage-bed) for her husband1. Directed hither- ward, dressed (in offerings and prayers?)2 sit down. These (sacrificial ladles or prayers ?) are turned towards thee, O most skilful one 3 !

3. To him who hears us, who is not proud, who beholds men, to the merciful, immortal god recite a prayer, O worshipper, a hymn — (to Agni) whom the presser (of Soma), the Madhu-presser, magnifies like the pressing-stone \

4. Thou who art well-intentioned, give heed to this our toiling \ to this i^zta 2, O observer of i?zta ! When will our hymns share in thy rejoicings ? When will our friendship dwell in thy house ?

5. How wilt thou, O Agni, before Varu/za, and how wilt thou, and which sin of ours wilt thou blame before Dyaus ? How wilt thou speak to bountiful Mitra, to the Earth? What (wilt thou say) to Aryaman, to Bhaga ?

6. What wilt thou say, O Agni, when thou hast grown strong on the Dhish/zya altars1? What to strong V&ta who goes forward in triumph 2 ? To the Nasatya 3 who goes round the earth 4, to . . . 5 ? What, O Agni, to Rudra, the man-killer ?

326 VEDIC HYMNS.

7. How (wilt thou speak) to great Pushan who brings prosperity ? What (wilt thou say) to martial Rudra, the giver of offerings1? What sin2 wilt thou announce to wide-ruling Vishnu, what, O Agni, to the mighty weapon (of the gods) ?

8. How wilt thou answer, when thou art asked, to the righteous x host of the Maruts ? How to the mighty Sun, to the quick Aditi 2 ? Accomplish thy work, O 6atavedas, thou who knowest the Heaven !

9. I magnify 1 the Rita, of the cow 2 ruled by J&ta. and also by the raw one3, the honey-sweet, ripe (milk), O Agni. Though being black this (cow) swells of bright drink, of ... 4 milk.

10. With 7?zta indeed, with the milk of the back1, the bull has been anointed, Agni the man. Without trembling he moved on bestowing his vigour. The speckled bull has poured out his bright udder 2.

111. By the Rzts. the Angiras have broken the rock and cleft it asunder ; they have shouted together with the cows. Prosperously the men have surrounded2 the Dawn. The Sun appeared when Agni (the fire) had been born 3.

The speckled bull has poured out his bright udder 2.

12. By the J&ta. the immortal, uninjured1 god- desses, the Waters, O Agni, with their honey-sweet waves have sped forward 2 for ever to flow (along their course), like a racer incited by shouting when (the race-liorses) are let loose.

13. Go never on thy crooked way to the spirit (which avenges the guilt) of anybody1, of a vassal who has trespassed, or of a friend. Require not (of us) a sinful brother's debt2. May we not have to suffer under the spirit which avenges a friend's or a (hostile) deceivers guilt 3.

MAiVTXALA IV, HYMN 3. 327

14-. Protect us, O Agni, with all thy protection, thou who art protected, O martial one 1, and art gladdened (by us). Sparkle forth, and destroy even strong evil ! Slay the Rakshas even though it has grown large.

15. Be gracious, O Agni, through these our hymns. Touch, O hero, this wealth moved by our prayers. And accept, O Angiras, our sacred words. May the praise, beloved by the gods, resound to thee \

16. I, the priest, have rehearsed to thee the omniscient one, O Agni, worshipper (of the gods), all these songs, these inmost words, these recitations and words of wisdom, to thee the wise one, with prayers and hymns.

NOTES.

The same Rishi and metre. — Verse 1 = S V. I, 69 ; TS. I, 3, 14, 1 ; TB. II, 8, 6, 9 ; MS. IV, 11, 4. Verse 6 = MS. IV, 11,4.

Verse 1.

Note 1. On the identification of Agni with Rudra, comp. Bergaigne, Rel. Vedique, III, 36 ; von Bradke, Dyaus Asura, p. 54 (Rig-veda I, 27, 10 ; III, 2, 5; VIII, 72, 3).

Note 2. The second Pada of this verse is identical with VI, 16, 46.

Verse 2.

Note 1. Cf. Hirzel, Gleichnisse und Metaphern im Rig- veda, p. 69.

Note 2. On parivita^ Saya/za remarks, yash/avyadevais te^obhir va parivita^. In the commentary on I, 128, t, on the other hand, he says, ritvigbh\/z paridhibhir va parito vesh/ita^.

328 VEDIC HYMNS.

Note 3. I take su-apaka as a compound of su and a-paka (comp. Va£\ Sawh. XX, 44 = Taitt. Br. II, 6, 8, 4 = Maitr. Samh. Ill, 11, 1, where Tvash/rz is called apctka^). In Rig-veda VI, 1 1 , 4 we read : adidyutat sii apaka^ vibhava ; in VI, \1, 1. a yasmin tve sii apake ya^atra, &c. Should we not correct in both passages suapaka^, suapake ?

Verse 3.

Note 1. The pressing-stone (gravan) is frequently con- sidered as speaking, as praising the gods. Cf. Hillebrandt, Vedische Mythologie, I, p. 152 sq.

Verse 4.

Note 1. The Padapa/^a has ^amyai. I think it should be samy&k.

Note 2. I. e. to this sacrifice, which is considered as one of the chief manifestations of Rita.. See H. O., Religion des Veda, p. 197.

Verse 6.

Note 1. At the Soma sacrifice fire burns on eight altars called Dhish/zya ; see Weber, Indische Studien, X, pp. 366,

375-

Note 2. See vol. xxxii, p. 164.

I. e. to this sacrifice, which is considered as one of the chief manifestations of Rita.. See H. O., Religion des Veda, p. 197.

Verse 6.

Note 1. At the Soma sacrifice fire burns on eight altars called Dhish/zya ; see Weber, Indische Studien, X, pp. 366,

375-

Note 2. See vol. xxxii, p. 164.

Note 3. This is the only passage in the Rig-veda in which nasatya occurs in the singular.

Note 4. On pari^man, cf. above, I, 79, 3 note.

Note 5. Kshe (cf. Lanman, pp. 440, 448, 534) is evidently corrupt. But neither Bollensen's conjecture, uksh/ze, nor those of Ludwig (£akshe, yakshe), carry conviction.

Verse 7.

Note 1. It is very strange to find Rudra here desig- nated as * giver of offerings.' But it seems too bold to explain havi^-de as a dative of havi//-ad ('eater of offerings ').

Note 2. I read with Grassmann repa/£ (' sin ') for reta^ (' sperm ').

MAiTOALA IV, HYMN 3. 329

Verse 8.

Note 1. The text has rMya, used as an adjective (see Bergaigne, Rel. Vedique, III, 216).

Note 2. Aditi is masculine and seems to be an epithet (' unrestrained, free ') of the Sun. Cf. vol. xxxii, p. 262 ; Bergaigne, III, 92. Probably at the same time the word is intended to allude to the goddess Aditi.

Verse 9.

Note 1. The text has i/e, on which Ludwig says, ' so viel wie ni/e.' tie of course cannot be the same as ni/e, but should we not conjecture ni/e? Cf. above, IV, 1, 11. vr/shabhasya ni/e, and IV, 1, 12. ritasya. yona vr/shabhasya ni/e. The translation would be, ' By Rita, the Rita, is restrained in the nest of the cow/

Note 2. The ' Rita, of the cow/ if the reading is correct (see note 1), seems to be the milk.

Note 3. The ' raw one ' is the cow as opposed to the ripe milk.

Note 4. The meaning of ^amarya (airat; keyo^vov) is unknown. Cf. Bergaigne, II, 398, note 1. Saya^a reads ga. amarye/za. c I should prefer ga. amartyena/ M. M.

Verse 10.

Note 1. Does this mean, with the milk that comes from the ridge of heaven ? Cf. IV, 20, 4. sam andhasa mamada^ pr/sh/yfcyena.

Note 2. This Pada seems to be an imitation of VI, 66, 1, where Frisni (' the speckled one ') is the mother of the Maruts : sakrit jukram duduhe prisnik tfdha/fc. See vol. xxxii, p. 368.

Verse 11.

Note 1. Here we have again the same myth of the Angiras and the cows, to which so many allusions are found in the preceding hymns.

Note 2. The red cows of the myth are the dawns ; the

330 VEDIC HYMNS.

Angiras besiege the stronghold in which these cows are imprisoned.

Note 3. On the kindling of the fire as a charm by which the sun is made to rise, see H. O., Religion des Veda, p. 109 seq. The Angiras kindle the fire for performing their sacrifice ; thereby they make the sun rise.

Verse 12.

Note 1. The same epithet is applied to the waters also in X, 104, 8.

Note 2. The optative dadhanyu^ is very strange. Pro- bably we ought to read dadhanvu/£.

Verse 13.

109 seq. The Angiras kindle the fire for performing their sacrifice ; thereby they make the sun rise.

Verse 12.

Note 1. The same epithet is applied to the waters also in X, 104, 8.

Note 2. The optative dadhanyu^ is very strange. Pro- bably we ought to read dadhanvu/£.

Verse 13.

Note 1. The meaning seems to be that Agni is requested not to turn against the sacrificer a spirit which has to avenge the guilt committed by a third person. ' Why not read ya^am ? Go not secretly to anybody's sacrifice, not of a hostile house, not of a friend. Do not require (of us) a sinful brother's debt. May we not feel the might of friend or foe.' M. M.

Note 2. Geldner (Ved. Studien II, 157) translates and interprets : * tilge nicht, O Agni, die Schuld eines falschen Bruders,' namlich die Schuld an die Manen, also dem Sinn nach ' mache ihn kinderlos.' This is quite unacceptable.

Note 3. The text is evidently corrupt. I propose to read : ma sakhyu^ yaksham ma ripo/i bhu^ema. Comp. V, 70, 4. ma kasya adbhutakratu yaksham bhu^-ema tanubhi^.

Verse 14.

Note 1. I cannot adopt Bergaigne's opinion on sumakha (Quarante Hymnes, p. 75).

Verse 15. Note 1. Or, awake for thee.

MAiVZ)ALA IV, HYMN 4. 33 1

MAA^ALA IV, HYMN 4. ASH7AKA III, ADHYAYA 4, VARGA 23-25.

i. Produce thy stream of flames like a broad onslaught. Go forth impetuous like a king with his elephant * ; . . . 2 after thy greedy onslaught, thou art an archer ; shoot the sorcerers with thy hottest (arrows).

2. Thy whirls fly quickly. Fiercely flaming touch (them). O Agni, (send forth) with the ladle * thy heat, thy winged (flames) ; send forth unfettered thy firebrands all around.

3. Being the quickest, send forth thy spies against (all evildoers). Be an undeceivable guardian of this clan. He who attacks us with evil spells, far or near, may no such (foe) defy thy track.

4. Rise up, O Agni ! Spread out against (all foes) ! Burn down the foes, O (god) with the sharp weapon ! When kindled, O Agni, burn down like dry brushwood, the man who exercises malice against us.

5. Stand upright, strike (the foes) away from us ! Make manifest thy divine (powers), O Agni ! Unbend the strong (bows) of those who incite demons (against us)1. Crush all enemies, be they relations or strangers.

6. He knows thy favour, O youngest one, who makes a way for a sacred speech like this. Mayst thou beam forth to his doors all auspicious days and the wealth and the splendour of the niggard.

7. Let him, O Agni, be fortunate and blessed with good rain, who longs to gladden thee with

332 VEDIC HYMNS.

constant offerings and hymns through his life in his house. May such longing ever bring auspicious days to him.

8. I praise thy favour ; it resounded here. May this song (which is like) a favourite wife, awaken for thee 1. Let us brighten thee, being rich in horses and chariots. Mayst thou maintain our knightly power day by day.

May such longing ever bring auspicious days to him.

9. May (the worshipper) here frequently of his own accord approach thee, O (god) who shinest in darkness1, resplendent day by day. Let us worship thee sporting and joyous, surpassing the splendour of (other) people.

10. Whoever, rich in horses and rich in gold, approaches thee, O Agni, with his chariot full of wealth — thou art the protector and the friend of him who always delights in showing thee hospitality.

11. Through my kinship (with thee) I break down the great (foes) by my words *. That (kin- ship) has come down to me from my father Gotama. Be thou attentive to this our word, O youngest, highly wise Hotrz, as the friend of our house.

12. May those guardians of thine, infallible Agni, sitting down together protect us, the never sleeping, onward-pressing, kind, unwearied ones, who keep off the wolf, who never tire.

131. Thy guardians, O Agni, who seeing have saved the blind son of Mamata from distress — He the possessor of all wealth has saved them who have dpne good deeds. The impostors, though trying to deceive, could not deceive.

14. In thy companionship we dwell, protected by thee. Under thy guidance let us acquire gain. Accomplish both praises1, O (thou who art the)

MAiVZJALA IV, HYMN \. 333

truth ! Do so by thy present power, O fearless one !

15. May we worship thee, O Agni, with this log of wood. Accept the hymn of praise which we recite. Burn down those who curse us, the sorcerers. Protect us, O (god) who art great like Mitra, from guile, from revilement, and from dis- grace.

NOTES.

The hymn is addressed to Agni Rakshohan. The same Rzshi and metre. — Verses i-i5 = TS. I, 2, 14, 1-6; MS. IV, 11, 5. Verses 1-5 = VS. XIII, 9-13; MS. II, 7, 15.

Verse 1.

Note 1. On fbhena, cf. Pischel-Geldner, Vedische Studien, I, p. xv.

Note 2. The meaning of druTzana^, which evidently should be pronounced dru;^ana>^ (H.O., Prolegomena, p. 478), is uncertain. This verb is stated to occur still in one other passage, Maitr. Sa^h. II, 4, 2. tad ya eva;^ vidvant suram pibati na haina^a dru/zati (dru;zati, two MSS.). But should we not read there hru^ati ? [And possibly in our passage, as Prof. Max Miiller observes, hru/zana^ ?]

Verse 2.

Note 1. On^uhva, see Pischel, Vedische Studien, II, 113. Wherever butter is poured out with the ladle, the flames arise.

Verse 5.

Note 1. The third Pada is identical with X, 1 16, 5 b.

Verse 8.

Note 1. Or ' resound to thee ' (sam ^-areta). Cf. above, 3, 15. Shall we read, in consideration of this parallel

334 VEDIC HYMNS.

passage, sam devavata ^aratam iyam g\'k (k may this song beloved by the gods resound ' or ' awaken')?

Verse 9. Note 1. On doshavasta^, see above, I, i, 7, note i.

Verse 11.

Or ' resound to thee ' (sam ^-areta). Cf. above, 3, 15. Shall we read, in consideration of this parallel

334 VEDIC HYMNS.

passage, sam devavata ^aratam iyam g\'k (k may this song beloved by the gods resound ' or ' awaken')?

Verse 9. Note 1. On doshavasta^, see above, I, i, 7, note i.

Verse 11.

Note 1. I have taken mshak as ace. plural. If it is gen. singular, the translation will be : ' Through my kinship with the great (Agni) I break down (my foes) by my words.'

Verse 13.

Note 1. This verse is identical with I, 147, 3. See the notes there. The original place of this verse seems to be in the first Ma/z^ala, because it mentions Mamateya.

Verse 14.

Note 1. Probably the praise or song of the gods and of men. See vol. xxxii, p. 439.

MAiVDALA IV, HYMN 5. 335

MAA^ALA IV, HYMN 5.

ASH7AKA III, ADHYAYA 5, VARGA 1-3.

i. How may we unanimously offer mighty light1 to bountiful Agni Vaisvanara ? With his mighty perfect growth he supports the high bank2 like a pillar.

2. Do not reproach Him, the self-dependent one, who has given this bounty to me, the god to the mortal, the clever one to the simple, the wise im- mortal, the most manly, restless 1 Agni Vaisvanara.

3. Agni, the sharp-pointed, the mighty bull with thousandfold sperm, has proclaimed to me the great, doubly-powerful * Saman, the prayer, having found, as it were, the hidden track of a cow 2.

4. May Agni, he who is rich in wealth, whose teeth are sharp, consume with his hottest flames those who violate the laws founded by Varu^a, the beloved, firm (laws) of attentive Mitra.

51. They who roam about like brotherless girls2, of evil conduct like women who deceive their hus- bands, being wicked, sinful, and untrue — they have created for themselves this deep place3.

6. On me, however small, but innocent, thou, O purifying Agni, hast fiercely placed this mighty, deep, vigorous prayer, like a heavy burden, this Przsh^a1, consisting of seven elements2.

7. Let our prayer which purifies Him, through the power of mind (inherent in it), reach Him who is the common (property of all men) alike, the good (name ?) of Vrism on the skin of the herbs, on the summit of the . . .1.

336 VEDIC HYMNS.

8. What should be openly uttered by me of this speech ? They secretly speak of that which is hidden1. When they have uncovered, as it were, the water of the cows2, he guards the beloved summit of the . . .3, the footstep of the bird4.

9. He has found in secret that great face of the great ones which the bright cow accompanied \ the ancient (face) shining in the abode of jRita, the quickly running, quickly moving.

10. And resplendent near his parents (Heaven and Earth), in their presence, he thought of the secret, good (name ?) of "Prism. The tongue of the manly, forward-bent flame (seized) that which was near at hand in the highest abode of the mother, the cow1.

11. I speak, when being asked, RiXa. (i.e. truth), out of reverence (for Agni, or for the gods), out of hope1 placed in thee, O Gatavedas, as I am here2. Thou rulest over all this wealth whatever (dwells) in heaven and earth.

1 2. Which of this wealth is ours, what treasure ? Mayst thou who knowest it declare to us (that treasure), O 6atavedas ! What is the highest (aim) of this our way, is hidden. We have not come scolding to an empty (P)1 place.

131. What is the limit, what the objects? What pleasant (wealth) may we obtain as swift (horses gain) the prize ? When will the Dawns, the divine consorts of the immortal, expand over us with the sun's splendour ?

14. And what do those insatiable ones here say, O Agni, with their sapless, feeble, weak speech that has to be listened to ? Let them unarmed fall into nothingness.

MAiVDALA IV, HYMN 5. 337

15. The face of this kindled, manly Vasu has shone gloriously in the house. Clothed in brilliancy, with his shape beautiful to behold, the bountiful has shone like a house * with its wealth.

NOTES.

The hymn is addressed to Vai^vanara. The same Rishi and metre. — No verse occurs in the other Sa/^hitas.

Verse 1.

Note 1. Cf. especially I, 45, 8 (above, p. 42). brzhat bha^ bibhrata^ havW.

Note 2. Cf. vol. xxxii, p. 93 (I, 38, 11, note 2).

Verse 2. Note 1. See above, I, 36, 1, note 2.

Verse 3.

Note 1. Dvibarha^ is neuter. See Lanman, p. 560 ; Joh. Schmidt, Pluralbildungen der Indogermanischen Neutra, p. 132.

Note 2. Agni has discovered the Saman which he pro- claims to the mortal, like the track of a lost cow.

Verse 5.

Note 1. See H. O., Religion des Veda, p. 539.

Note 2. Abhratara/z cannot be accusative plural fern., as Zimmer (Altindisches Leben, p. 419) seems to take it. The correct interpretation has been given by Pischel, Vedische Studien, I, p. 299.

Note 3. I.e. hell.

Verse 6.

Note 1. In the younger Vedic ritual certain Stotras are technically designated as pr/sh/^a or ' backs ' of the liturgies [46] z

338 VEDIC HYMNS.

(see, for instance, Weber, Indische Studien, X, 385). Does the word stand here in the same sense? Or should we correct presh/^am ?

Note 2. The seven tones of the scale ?

Verse 7.

Note 1. This passage is obscure. The text runs thus : sasasya barman adhi Mvu przsnek agre rupa^ arupitam (arupitam Sa^hitapa^a) ^abaru. As to the first words, see III, 5, 6. To Mru possibly a noun like n£ma should be supplied (cf. below, verse 10). The last Pada (cf. above, III, 5, 5, note 1) is simply untranslateable.

Verse 8.

Note 1. Of the milk alluded to in the third Pada ? — On nlnik, cf. Lanman, p. 436; Joh. Schmidt, Pluralbildungen der Indogerm. Neutra, p. 397.

below, verse 10). The last Pada (cf. above, III, 5, 5, note 1) is simply untranslateable.

Verse 8.

Note 1. Of the milk alluded to in the third Pada ? — On nlnik, cf. Lanman, p. 436; Joh. Schmidt, Pluralbildungen der Indogerm. Neutra, p. 397.

Note 2. The water of the cows is the milk, cf. X, 12, 3. Roth (Zeitschr. der D. Morgenl. Gesellschaft, XLVIII, 682) : als sie den Schatz der Kiihe entdeckt hatten (var iva = varam iva).

Note 3. Rupa/£ agram.

Note 4. Comp. above, III, 5, 5 with note 1 ; III, 5, 6, note 2.

Verse 9.

Note 1. The sun, the face of the great gods (cf. 1, 115, 1), accompanied by the dawn ?

Verse 10.

Note 1. Is the meaning of all this that Agni, shining on the altar between heaven and earth, desires, and consumes with his flames, the oblation of butter which has its home in the udder of the cow ?

Verse 11.

Note 1. On a^asa, see Lanman, p. 492 seq. ; Bartholomae Indogermanische Forschungen, I, 182 seq. ; Bechtel, Haupt-

MAiTOALA IV, HYMN 5. 339

probleme der Indogerm. Lautlehre, p. 262. This noun is not to be derived from the root s&s, but from sams. "Note 2. Compare I, 79, 1 (with note 3).

Verse 12.

Note 1. Comp. X, 108, 7, where the Pa/zis say to Sarama : reku padam alakam a ^agantha (' the place is empty (?) ; thou hast come in vain ').

Verse 13.

Note 1. This verse has been treated of by Pischel, Ved. Studien, I, 306.

Verse 15.

Note 1. On this comparison, see Hirzel, Gleichnisse und Metaphern im Rigveda, p. 102 seq.

z 2

340 VEDIC HYMNS.

MAiV^ALA IV, HYMN 6. ASH7AKA III, ADHYAYA 5, VARGA 4-5.

i. Stand upright for us, O Agiii, Hotrz of the sacrifice, the best performer of sacrifices among the gods. For thou art the master of every thought ; thou promotest the worshipper's prayer.

2. The unerring Hotrz has sat down among the people, joy-giving Agni, the wise one at the sacri- fices \ Like Savitrz he has sent his light upward. Like a builder he has reared his smoke up to the sky.

31. (The ladle) glowing, filled with gifts, with butter, is stretched forth. From left to right (does Agni move) choosing the divine people. Upright (stands) the (sacrificial) post like a new-born foal 2 ; well-placed, well-established it anoints the victims 3.

4. After the sacrificial grass has been spread and the fire kindled, the delighted Adhvaryu has stationed himself upright. Agni, the Hotrz, chosen from of old, goes round thrice, like a shepherd.

5. As Hotr/, measuredly running, Agni, the joy- giving, sweet-tongued, the righteous, goes around by his own might. His flames run forward like race-horses ; all beings are afraid when he has shone forth.

6. Beautiful, O fair-faced Agni, is thy aspect, who art terrible and manifold ; pleasant (it is). As they have not hindered thy light by darkness, no bespat- terers have left stains on thy body.

7. He whose mother (P)1 has not been hindered from giving birth, nor his father and mother when-

MAiVDALA IV, HYMN 6. 34 1

As they have not hindered thy light by darkness, no bespat- terers have left stains on thy body.

7. He whose mother (P)1 has not been hindered from giving birth, nor his father and mother when-

MAiVDALA IV, HYMN 6. 34 1

ever they were incited (?)2: this Agni, the purifier, well-established like Mitra3, has shone among the tribes of men, —

8. Agni, whom the twice-five sisters *, dwelling to- gether, have engendered among thehuman tribes, who awakes at dawn, who is bright like an elephant's (?)2 tooth, whose mouth is beautiful, who is sharp like an axe.

91. Agni, those golden horses of thine swimming in ghee, the red ones which go straight forward, the fleet ones, the brilliant, manly, wonderful horses, puissant stallions, have called hither the divine people.

io. Those victorious, never-tiring1, fierce flames of thine, O Agni, which move about, hasten2 to their goal like hawks ; they roar mightily like the host of the Maruts.

ii1. (This) hymn has been produced for thee, O Agni, when thou wert kindled. May (the priest) recite the litany ; mayst thou distribute (treasures) to him who sacrifices. Men have set down Agni as the Hotri, the Usigs, adoring (Him), the praise of Ayu2.

NOTES.

The same Rishi and metre. — Verse 6=TS. IV, 3, 13, 1.

Verse 2.

Note 1. The text has vidatheshu. Cf. above, I, 31, 6 note.

Verse 3.

Note 1. With the first hemistich compare above, III, 19, 2. See also VI, 63, 4.

342 VEDIC HYMNS.

Note 2. On akra, see Geldner, Vedische Studien, I, 168.

Note 3. The meaning seems to be that the sacrificial post, which has been anointed itself, imparts ointment to the victim tied to it.

Verse 7.

Note 1. The meaning of satu is uncertain. Boehtlingk- Roth give ' receptaculum.' Joh. Schmidt (Kuhn's Zeitschrift, XXV, p. 29, cf. Hiibschmann, Indogerm. Vocalsystem, p. 75) translates ' Mutterleib,' and connects the word with stn. If ' womb ' is right, it seems to be the womb from which Agni was born.

Note 2. Does this ish^au belong to ish, ' to incite,' or to ish, * to wish ' ? ' Whenever he (Agni) wishes/ M. M.

Note 3. On the well-established Mitra, comp. H. O., Religion des Veda, p. 186, note 1.

Verse 8.

Note 1. The ten sisters of course are the fingers.

Note 2. In translating atharya^ na dantam I have fol- lowed the opinion of Pischel (Vedische Studien, I, 99) on the meaning of athan, though his theory is very doubtful.

Verse 9.

Note 1. With this description of Agni's horses, comp. above, IV, 2, 2. 3.

Verse 10.

Note 1. On ayasa^, cf. above, III, 18, 2, note 1. Note 2. See Geldner, Kuhn's Zeitschrift, XXVII, 234.

Verse 11.

Note 1. The second hemistich of this verse is nearly identical with V, 3, 4.

Note 2. Cf. narcLra^sa, vol. xxxii, p. 439.

MANDALA IV, HYMN 7. 343

MAA^ALA IV, HYMN 7. ASH7AKA III, ADHYAYA 5, VARGA 6-7.

above, III, 18, 2, note 1. Note 2. See Geldner, Kuhn's Zeitschrift, XXVII, 234.

Verse 11.

Note 1. The second hemistich of this verse is nearly identical with V, 3, 4.

Note 2. Cf. narcLra^sa, vol. xxxii, p. 439.

MANDALA IV, HYMN 7. 343

MAA^ALA IV, HYMN 7. ASH7AKA III, ADHYAYA 5, VARGA 6-7.

i. This (Agni) has been established here as the first by the establishes, the Hotrz, the best sacrificer who should be magnified at the sacrifices, whom Apnavana and the Bhrzgus have made shine, brilliant in the woods, spreading to every house.

2. Agni ! When will the splendour of thee, the god, appear in the right way ? For verily the mortals have seized thee who shouldst be magnified in the houses.

3. Seeing the righteous, wise one, like the heaven with the stars, who produces joy at all sacrifices, from house to house —

4. The quick messenger of Vivasvat who rules over all human tribes : Him the Ayus have brought hither to every house, the light, him who belongs to the Bhr/gus.

5. Him the knowing one they have set down in the right way as the Hotri, the gay one with his purifying flames, the best sacrificer with his seven (forms *) —

6. Him who is enveloped in many mothers, in the wood1, who does not rest thereon (?)2, who is brilliant, though hidden in secret, easily to be found, and striving for all that is desired.

7. When the gods rejoiced in the ... of the herbs 1, in that udder 2, in the foundation of i?zta 3, the great Agni, to whom offerings are made with adoration, the righteous one, always approached eagerly for the sake of sacrifice.

344 VEDIC HYMNS.

8 1. Thou, the knowing one, hast eagerly per- formed the messengership of the sacrifice, looking over both ends, over the two worlds. Thou goest as a messenger, chosen from of old, thou who knowest best the ascents to heaven.

9. Thy path is black. Light is before thee, the red one. Thy flame is speedy. This is one of the wonders : when the virgin conceives (thee as her) child 1, thou becomest a messenger, as soon as thou art born.

10. As soon as he is born, his strength shows itself, when the wind blows upon his flame. He turns his sharp tongue among the dry brushwood. Even solid food he tears to pieces with his teeth.

11. When he thirstily has grown strong by thirsty food1, restless Agni appoints a thirsty messenger. Consuming (the wood) he follows the ... 2 of the wind. He seems to drive forward a quick horse ; the racer speeds along.

NOTES.

The same RishL The metre is Ga.ga.ti in verse 1, Anush/ubh in verses 2-6, TrishAibh in verses 7-1 1. — Verse i=VS. Ill, 15; XV, 36; XXXIII, 6; TS. I, 5, 5, 1; MS. I, 5, 1.

Verse 5.

Note 1. The seven flames or tongues of Agni ? The seven Hotrts ? The seven Ratnas ?

Verse 6.

Note 1. Cf. IX, 107, 18. pari gobhi/^ uttara/fc siclan vaneshu avyata.

MANDALA IV, HYMN 7. 345

Note 2. Possibly we might conjecture aLnritam, ' who rests thereon/

Verse 7.

I, 5, 1.

Verse 5.

Note 1. The seven flames or tongues of Agni ? The seven Hotrts ? The seven Ratnas ?

Verse 6.

Note 1. Cf. IX, 107, 18. pari gobhi/^ uttara/fc siclan vaneshu avyata.

MANDALA IV, HYMN 7. 345

Note 2. Possibly we might conjecture aLnritam, ' who rests thereon/

Verse 7.

Note 1. On sasasya, cf. above, III, 5, 6, note 2. Viyuta seems to be a locative standing parallel with the locative tfdhan. We have here sasasya viyuta . . . rztasya dhaman, quite as in V, 21, 4 the two accusatives rztasya yonim and sasasya yonim stand parallel. The meaning of viyuta, however, seems to me quite uncertain. Is it an action- noun derived from vi-yu, ' to separate,5 1 to keep off/ or from (vi-) v&, * to weave ' ? Professor Max Miiller proposes : ' at the removal of the grass or tinder in which the spark is kept.'

Note 2. sasmin (idhan ; cf. below, 10, 8.

Note 3. Cf. above, I, 147, 1.

Verse 8. Note 1. With this verse, compare below, hymn 8, verse 4.

Verse 9. Note 1. The wood, the child of which is Agni.

Verse 11.

Note 1. I take anna here as an instrumental. — Compare with our passage VII, 3, 4. trz'shu yat anna samavrzkta ^ambhai^ ; X, 79, 5. ya^ asmai annam trz'shii adadhati ; X, 91, 7. trzshu yat anna vevishat vitishz/zase ; X, 113, 8. agni/t na^ambhai^ trishu annam avayat.

Note 2. me/fm ; cf. above, III, 26, 9.

346 VEDIC HYMNS.

MAM0ALA IV, HYMN 8. ASH7AKA III, ADHYAYA 5, VARGA 8.

i. I press on for you with my prayer to the all-possessing messenger, the immortal bearer of offerings, the best sacrificer.

2. He, the great one, knows indeed the place of wealth \ the ascent to heaven ; may he, (there- fore,) conduct the gods hither.

3. He, the god, knows how to direct the gods for the righteous (worshipper), in his house. He gives (us) wealth dear (to us).

4. He is the Hotrz; he who knows the office of a messenger, goes to and fro (between men and gods), knowing the ascent to heaven.

5. May we be of those who have worshipped Agni with the gift of offerings, who cause him to thrive and kindle him.

6. The men who have brought worship to Agni, are renowned as successful by wealth and by power- ful offspring.

7. May much-desired wealth come to us day by day ; may gains arise among us.

8. He (Agni), the priest of the tribes, (the priest) of men, pierces (all hostile powers) by his might as with a tossing1 (bow).

MANDAluA IV, HYMN 8. 347

NOTES.

The same RzshL The metre is Gayatrf . — Verse 1 = SV. I,i2; MS. II, 13,5.

Verse 2. Note 1. Comp. Pischel, Ved. Studien, II, 118.

Verse 8.

Note 1. Kshipra evidently is an instrumental. Cf. kshi pradhanvan, kshipreshu, kshipre/2a dhanvan^, II, 24, 8.

348 VEDIC HYMNS.

MAiVZ?ALA IV, HYMN 9. ASH7AKA III, ADHYAYA 5, VARGA 9.

i. Agni, have mercy! Thou art great, who hast come to this pious man to sit down on the sacrificial grass.

2. He who cannot be deceived, the zealous, the immortal has among men become the messenger of all.

348 VEDIC HYMNS.

MAiVZ?ALA IV, HYMN 9. ASH7AKA III, ADHYAYA 5, VARGA 9.

i. Agni, have mercy! Thou art great, who hast come to this pious man to sit down on the sacrificial grass.

2. He who cannot be deceived, the zealous, the immortal has among men become the messenger of all.

3. He, the joy-giving Hotrz, is led around the sacred seat at the heaven-aspiring sacrifices. And he sits down as the Potrz also.

4. Agni sits down also as (the sacrificers) wife * at the sacrifice, and as the master of the house in the house, and as the Brahman 2.

5. Thou zealously approachest as the Upavaktrz1 of the people who perform the sacrificial service, and (thou approachest) the offerings of men.

6. And thou zealously performest the messenger- ship for the man in whose sacrifice thou takest pleasure, in order to bear the mortal's offering (to the gods).

7. Find pleasure1 in our rites, in our sacrifice, O Angiras. Hear our call !

8. May thy unerring chariot, by which thou protectest the worshippers, encompass us from every side.

MAiVflALA IV, HYMN 9. 349

NOTES.

The same Rishi and metre. — Verse 1 = SV. I, 23. Verse 8 = VS. Ill, 36; MS. I, 5, 4- 5- "•

Verse 4.

Note 1. * Wir vermuten : utagncl agnir adhvare . . . die correctur dlirfte evident sein.' Ludwig. The same con- jecture has been proposed already in 1868 by Prof. Max Miiller (Chips, 2nd ed.,vol. iii, p. 157). In my opinion the traditional text is correct.

Note 2. The Brahman very probably is not the Brahman of the later ritual, but the Brahma^a^/za^sin. See H. O., Religion des Veda, p. 396.

Verse 5.

Note 1. The UpavaktW is identical with the "Prasastrz or Maitravaru/za of the later ritual. H. O., Religion des Veda, p. 390.

Verse 7.

Note 1. On ^"oshi, cf. Bartholomae, Studien zur Indog. Sprachgeschichte, I, 31.

350 VEDIC HYMNS.

MAA^ALA IV, HYMN 10. ASH7AKA III, ADHYAYA 5, VARGA 10.

i 1. O Agni ! May we to-day successfully perform, with thy heedfulness 2, this praise3 which touches thy heart, which is like a horse, like auspicious power of the mind.

2. For verily thou, O Agni, hast become the charioteer of auspicious power of the mind, of real ability, and of the mighty i?zta.

3. Through these our hymns direct thyself hither- wards to us like the sun with its light1, O Agni, gracious with all thy faces.

4. May we to-day worship thee, O Agni, praising thee with these songs. Thy roarings thunder like (the thunder) of Heaven.

5. Thy sweetest aspect, O Agni, shines near us for glory's sake, now by day, now by night, like gold.

6. Like purified ghnta is thy stainless body ; (it is) brilliant gold: that (body) of thine has shone1, O self-dependent one, like gold.

7. For even a malice which one has committed, thou verily drivest away entirely, O righteous Agni, from the sacrificing mortal \

8. May our friendship, O Agni, our brotherhood with you, the gods, be blessed. This is our navel (i. e. relation) in our seat, in this udder \

M AND ALA IV, HYMN IO. 35 I

NOTES.

May our friendship, O Agni, our brotherhood with you, the gods, be blessed. This is our navel (i. e. relation) in our seat, in this udder \

M AND ALA IV, HYMN IO. 35 I

NOTES.

The same Rtshl The metre is stated to be Padapankti (verses 4, 6, 7, Padapankti or Ushmh ; verse 5, Mahapada- pankti ; verse 8, Ushmh) : see on this metre M. M., vol. xxxii, p. xcviii seq. ; H. O., Prolegomena, p. 98 ; Kuhnau, Die TrishAibh-Cagati-Familie, p. 234 seq. — Verse i = SV. I, 434; MS. I, 10, 3. Verses 1-3 = SV. II, 1127-1129 ; VS. XV, 44-46. Verses i~4=TS. IV, 4, 4, 7. Verse 1, 2, 4 = MS. II, 13, 8. Verse 3 = MS. IV, 10, 2. Verse 6 = TS. II, 2, 12, 7; MS. IV, 12, 4.

Verse 1.

Note 1. The Avasana in this verse ought to stand before hrtdisprisam, not after this word, as the traditional text places it. .Alzdhyama, consequently, cannot be accented.

Note 2. Dr. Neisser's opinion on oha is different (Bezzenberger's Beitrage, XVIII, 312).

Note 3. I read stomam, which is frequently found as the object of the verb rz'dh, and which in several passages receives the epithet hridisprfo.

Verse 3.

Note 1. On the syntactical form of this comparison, see Bergaigne, Melanges Renier, p. 95.

Verse 6. Note 1. Or rotate, ' shines ' ?

Verse 7.

Note 1. The Avasana ought to stand before martat. Cf. above, verse 1, note 1.

Verse 8.

Note 1. Cf. above, IV, 7, 7. The meaning seems to be : in this sacrificial place, where the cows give milk.

352 VEDIC HYMNS.

MAiV£>ALA IV, HYMN 11. ASH7AKA III, ADHYAYA 5, VARGA 11.

i. Thy auspicious face, O mighty Agni, shines in the neighbourhood of the sun \ Brilliant to see, it is seen even by night. Soft to behold is the food in thy (beautiful) body2.

2. O Agni, disclose (wise) thoughts for him who praises thee ; (disclose) the opening, when thou, O strong-born, hast been praised with trembling. Grant unto us, O very great one, such a rich prayer as thou with all the gods wilt hold dear, O brilliant one.

3. From thee, O Agni, genius is born, from thee (wise) thoughts, from thee beneficent hymns. From thee comes wealth adorned with heroes1 to the thus- minded mortal who worships thee.

4. From thee the racer is born that wins booty, whose energy expands round-about *, the helpful, of true strength ; from thee delightful wealth sent by the gods ; from thee, O Agni, the swift and impetuous horse.

5. Thee, O Agni, the pious mortals seek to win by their prayers as the first, thee the god with agreeable speech, O immortal, who drivest away malice, the household god, the lord of the house, the wise one.

6. (Drive) far from us senselessness and anguish ; (drive) far all ill-will from him whom thou attendest1. Be gracious at evening, Agni, son of strength, to him whom thou, the god, attendest with welfare.

MAiVDALA IV, HYMN II. 353

NOTES.

The same Rishi. Metre, Trish/ubh. — Verse i=TS. IV,

Verse 1.

Note 1. Comp. above, IV, 10, 5. rotate up&k£.

Be gracious at evening, Agni, son of strength, to him whom thou, the god, attendest with welfare.

MAiVDALA IV, HYMN II. 353

NOTES.

The same Rishi. Metre, Trish/ubh. — Verse i=TS. IV,

Verse 1.

Note 1. Comp. above, IV, 10, 5. rotate up&k£.

Note 2. Literally, 'in thy appearance' (rupe). Thus the Soma is stated, IX, 16, 6, to purify itself rupe avyaye, literally, ' in the appearance of the sheep/ i. e. in the filter made of sheep's hair.

Verse 3.

"Note 1. See Lanman, p. 560 ; Pischel, Ved. Studien, II,

115.

Verse 4.

Note 1. On vih£ya^, see V. Henry, Les livres VIII et IX de l'Atharva-v^da (1894), p. 40 (AV. VIII, 2, 7).

Verse 6.

Note 1. Probably the correct Padapa/^a reading would be, as Prof. Bartholomae (Bezzenberger's Beitrage, XV, 190) has noticed, yam nipasi (cf. Pada d : yam . . . sa^ase). If yat is correct, the translation will be : ' (drive) far all ill- will when thou protectest (us).5 — Bartholomae proposes either to change asmat to asmat, or to interpret it as an equivalent of asmat. It is possible, though in my opinion not very probable, that the text should be changed. The ablative asmat very frequently depends on are.

[46] A a

354 VEDIC HYMNS.

MAMDALA IV, HYMN 12. ASH7AKA III, ADHYAYA 5, VARGA 12.

i. May the man who holds the sacrificial ladle and kindles thee, O Agni, who thrice prepares food for thee on this day, victoriously overcome (his foes) through his lustre, wise through the power of thy mind, O Catavedas.

2 \ He who toiling brings fuel to thee, doing service to thy, the great (god's) face, O Agni, kindling thee at evening and at dawn — he prospers, obtains wealth, and destroys his enemies.

3. Agni is master of mighty royal power1; Agni (is master) of gain, of the highest wealth. He, the youngest, self-dependent (god) in the right way distributes treasures to the mortal worshipper.

4. Whatever sin, O youngest (god), we have committed against thee in thoughtlessness, men as we are 1, make thou us sinless before Aditi ; release us from (every) guilt on all sides, O Agni !

5. Even from great guilt, O Agni, from the prison of gods and of mortals — let us, thy friends, never be harmed ; grant luck and weal to kith and kin.

61. As you formerly have released, O Vasus, the buffalo cow bound by the foot, O worshipful gods, thus take away from us this distress. May, O Agni, our life be further prolonged.

MAiVDALA IV, HYMN 12. 355

NOTES.

The same Rishi and metre.— Verse 4=TS. IV, 7, 15, 6; MS. Ill, 16, 5. Verse 5 = MS. IV, 11, 1. Verse 6=TS. IV, 7, 15,7; MS. Ill, 16, 5; IV, 11, 1.

Verse 2.

Note 1. With the beginning of this verse, comp. above, IV, 2, 6.

Verse 3.

Note 1. Comp. Roth, Zeitschr. der D. Morg. Ges., XLVIII, 114.

Verse 4.

IV, 7, 15, 6; MS. Ill, 16, 5. Verse 5 = MS. IV, 11, 1. Verse 6=TS. IV, 7, 15,7; MS. Ill, 16, 5; IV, 11, 1.

Verse 2.

Note 1. With the beginning of this verse, comp. above, IV, 2, 6.

Verse 3.

Note 1. Comp. Roth, Zeitschr. der D. Morg. Ges., XLVIII, 114.

Verse 4.

Note 1. Grassmann is right in giving to purushatra the meaning 'unter den Menschen,' and in observing with reference to our passage : ' wo die Bedeutung " nach Menschenweise " (s. purushata) besser passt.' The same is the opinion of Bohtlingk-Roth. No doubt we should read purushata; cf. VII, 57, 4 = X, 15, 6. yat va/i agak purushata karama ; IV, 54, 3. a^itti yat £akrz'ma . . . puru- shatvata.

Verse 6.

Note 1. This verse is identical with Rig-veda X, 126, 8.

a a 2

356 VEDIC HYMNS.

MAJVZ7ALA IV, HYMN 13. ASH7AKA III, ADHYAYA 5, VARGA 13.

1. Benevolent Agni has looked on the breaking of the shining dawns, on the bestowal of treasures. Come to the dwelling of the virtuous (mortal), ye A^vins. The god Surya rises with his light.

2. The god Savitrz has sent his light upward1, shaking his banner2 like a warrior who fights for cows 3. Varu/za and Mitra follow the law, when they make the Sun rise on heaven.

3. Him whom (the gods) dwelling in firm peace, and never losing their object, have created for dis- persing the darkness — Him, the Sun, the all-observer, the seven young fallow mares carry forward.

4. With (thy horses) most ready to run thou goest1 forward, spreading out thy web (of light), removing (from the world) the black cloth (of dark- ness), O god. The rays of the Sun have shaken 2 the darkness, and have sunk it into the waters like a hide.

5. Unsupported, unattached, spread out down- wards-turned— how is it that he * does not fall down ? By what power of his does he move ? Who has seen (that)? Erected as the pillar of Heaven he protects the firmament.

MA2VDALA IV, HYMN 1 3. 357

NOTES.

The same Rtshi and metre. — Verse 4 = TB. II, 4, 5, 4.

This hymn and the next evidently form a couple. They have the same number of verses, and are composed in the same metre. They are both addressed to Agni in his matutinal character, or rather to the Ajvins, who are in- voked to partake of the matutinal oblation (13, 1 ; 14, 1. 4). The first verse of 13 is quite similar to that of 14 ; the same may be said of the second verses of the two hymns ; the concluding verse of both is identical.

Verse 2.

Note 1. Cf. above, IV, 6, 2.

Note 2. Cf. Zend drafsha, ' banner.'

Note 3. Cf. IV, 40, 2. satva bharisha^ gavisha^.

Verse 4.

Note 1. The Sun is addressed.

Note 2. It is more natural to take davidhvata^ as nom. plur. than as gen. sing. (Ludwig).

Verse 5. Note 1. The Sun.

358 VEDIC HYMNS.

MAA^ALA IV, HYMN 14. ASHTAKA III, ADHYAYA 5, VARGA 14.

1. Agni Gatavedas, the god, has looked on the dawns that shine with all their might1. Come hither, O Nasatyas 2, wide-ruling (gods), on your chariot to this our sacrifice.

sing. (Ludwig).

Verse 5. Note 1. The Sun.

358 VEDIC HYMNS.

MAA^ALA IV, HYMN 14. ASHTAKA III, ADHYAYA 5, VARGA 14.

1. Agni Gatavedas, the god, has looked on the dawns that shine with all their might1. Come hither, O Nasatyas 2, wide-ruling (gods), on your chariot to this our sacrifice.

2. The god Savitrz has sent his shine upward, producing light for the whole world. The Sun, shining with his rays, has filled Heaven and Earth and the air.

3. The red one1, carrying hither (bliss)2, has come with her light, the great, brilliant one, shining with her rays. Ushas, the goddess, awakening (all beings) to welfare, goes along on her well-yoked chariot.

4. May those chariots and horses, most ready to drive, drive you l hither at the break of dawn. For these Somas are for you 1 that you may drink the honey-drink 2. Rejoice, O manly ones, at this sacri- fice.

5. = iv, 13,5.

NOTES.

The same Rhhl and metre. — No verse of this hymn occurs in the other Sa;/*hitas. On the parallelism in which IV, 14 stands to IV, 13, see the introductory note on IV, 13.

Verse 1.

Note 1. On mahobhi^, see vol. xxxii, p. 196 seq. (I, 165, 5, note 3). Here the word refers to the powerful light of

MAM) ALA IV, HYMN 1 4. 359

the dawn, not of Agni, cf. VI, 64, 2. usha^ devi ro^amana mahobhi^.

Note 2. On the mention of the Nasatyas (A-svins) in this connection, compare the introductory note on IV, 13.

Verse 3.

Note 1. The Dawn as before.

Note 2. That an object like ' bliss ' is to be supplied, is shown by such passages as I, 48, 9. lisha^ . . . avahanti bhtfri asmabhyam saubhagam ; I, 92, 3. (the Dawns) isham vahantU sukr/te sudanave ; 1, 1 13, 15. (the Dawn) avahanti poshya varya^i.

Verse 4.

Note 1. The text has the dual of the pronoun. The A jvins are addressed.

Note 2. It is the peculiar character of the A^vins that they drink madhu ; see Hillebrandt, Vedische Mythologie, vol. i, p. 239 seq. H. O., Religion des Veda. p. 208, note 4 ; p. 367, note 2.

360 VEDIC HYMNS.

MAA^ALA IV, HYMN 15. ASH7AKA III, ADHYAYA 5, VARGA 15-16.

1. Agni, the Hotrz, he who is a strong horse, is led around at our sacrifice, the god worshipful among the gods.

2. Agni goes thrice1 around the sacrifice, like a charioteer, conveying the enjoyment 2 to the gods.

3. Agni, the lord of booty, the sage, has circum- ambulated the oblations, bestowing treasures on the worshipper.

4. This (is the Agni) who is kindled in the front for Devavata's son, the Srz^aya1, the brilliant (god), the deceiver of foes.

5. May the strong mortal be the master of this (god), of an Agni like this, with sharp teeth and bountiful.

6 l. Him they clean day by day like a racer that wins (booty), like (Soma), the red young child of Heaven2.

7. When Sahadevas son, the prince, thought of me with two bay horses x, I rose up like one who is called.

8. And immediately I accepted from Sahadevas son, the prince, those adorable two bay horses which he offered me.

7. When Sahadevas son, the prince, thought of me with two bay horses x, I rose up like one who is called.

8. And immediately I accepted from Sahadevas son, the prince, those adorable two bay horses which he offered me.

9. May this prince Somaka, Sahadeva's son, live long, for your sake, O divine A^vins !

10. Give long life, O divine Asvins, to this son of Sahadeva, the prince !

MA2V7)ALA IV, HYMN I 5. 36 1

NOTES.

The same Rtshi. Metre, Gayatri. — Verses 1-3 = TB. Ill, 6, 4, 1 5 MS. IV, 13, 4. Verse 3 = SV. I, 30 ; VS. XI, 25 ; TS.IV, 1, a, 5; MS. I, 1,9.

The first three verses are characterised by the constant allusions to Agni's being carried around, and, in connection therewith, by the frequent repetition of the preposition pari. Probably these verses formed an independent Tri^a-hymn, the position of which would be according to the laws of arrangement of the Sa^hita ; this Tri^a seems, conse- quently, to belong to the original collection of hymns. The verses 4-10, on the other hand, or at least the verses 7-10, would seem to be a later addition ; the verses 4-6 can be considered as a Trika belonging to the original Sa/#hit&, though in this case it is difficult to explain why the verses 7-10, which do not contain any reference to Agni, have been inserted here at the end of the series of Agni hymns. Another argument against the separation of the verses 4-6 from the rest of the Sukta is the mention of the prince Sringaya. in verse 4 : verses 7-10 refer to a prince Somaka Sahadevya, and we know from the Aitareya Brahma^a (VII, 34, cf. 5atapatha Bnihma/za II, 4, 4, 4) that this prince also belonged to the Srmgaya, tribe.

Verse 2.

Note 1. Cf. above, IV, 6, 4.

Note 2. I. e. the offering which the gods enjoy.

Verse 4.

Note 1. This Sringaya. Daivavata is mentioned also in VI, 37, 7-

Verse 6.

Note 1. The first Pada of this verse is identical with the first P&da of VIII, 103, 12.

*62 VEDIC HYMNS.

Note 2. The red young child of Heaven seems to be the Soma. The Soma frequently is called arusha (' red '), and is said to be cleansed by men ; in IX, 33, 5 ; 38, 5, the expression diva^ sisuk (' the young child of Heaven') is used with regard to him.

Verse 7.

Note 1. I.e. when he thought of presenting me with the two horses.

MANDALA V, HYMN I. 363

MAA^ALA V, HYMN 1. ASH7AKA III, ADHYAYA 8, VARGA 12-13.

i. Agni has been wakened by the fuel of men, in face of the Dawn who approaches like a milch-cow. His flames stream forward to the sky like quick (birds) that fly up to a branch.

2. The Hotrz has been wakened that there may be sacrifice for the gods. Gracious Agni has stood upright in the morning. When he has been kindled, his brilliant stream of flames has been seen. The great god has been released from darkness.

3. When he has wakened the string of the crowd (of worshippers) 1, the bright Agni anoints himself with bright cows 2. Then the Dakshma is yoked, striving for gain 3. He who stands upright has, by the sacrificial ladles, sucked her who lies extended 4.

4. Towards Agni the minds of the pious turn together as (all) eyes (turn) to the sun. When both Dawns of different colour1 give birth to him, the white racer is born at the beginning of days.

5. For He, the noble one, has been born at the beginning of days, the red one has been laid down in the woods that have been laid down. Agni, the Hotrz', the best sacrificer, has sat down, bestowing his seven treasures on every house.

6. Agni, the Hotrz, the best sacrificer, sat down in the mothers lap, in the sweet-smelling place, the young sage growing up in many places, the righteous one, the supporter of tribes, and kindled in their midst.

364 VEDIC HYMNS.

7. They magnify with adorations that priest efficacious at sacrifices, Agni the Hotrz, who has spread himself over heaven and earth according to jRzta ; they groom (Agni), the own racer (of men), with Ghrzta.

8. He who likes to be groomed, is groomed in his own (abode), the house-friend1, praised by sages, our auspicious guest, the bull with a thousand horns who has the strength of such a one. O Agni ! By this power thou surpassest all other (beings).

9. O Agni ! Thou overtakest all other (beings) in one moment (for the sake of him) to whom Thou hast become visible as the fairest one, thou who shouldst be magnified, the wonderful, brilliant one, the beloved guest of human clans.

10. To thee, O youngest (god), the tribes bring tribute, O Agni, from near and far. Behold1 the grace of the most glorious (god) ! Mighty, O Agni, is thy great and glorious shelter.

1 1 . Mount to-day, O shining Agni, the shining car, in the neighbourhood of the worshipful (gods). Knowing the paths, the wide air 1, bring hither the gods that they may eat the oblation.

12. We have pronounced an adoring speech to the holy sage, to the manly bull. Gavish^ira ador- ingly has sent his song of praise to Agni as the gold (i. e. the sun) far-reaching (is sent by the gods upward) to the sky.

NOTES.

The iWshis are Budha Atreya (cf. verse 1, abodhi) and Gavish^ira Atreya (cf. verse 12). The metre is Trish/ubh. — Verse i = SV. I, 73 ; AV. XIII, 2, 46 ; VS. XV, 34; TS.

M AND ALA V, HYMN I. 365

IV, 4, 4, i. Verses 1-2 = MS. II, 13, 7. Verses 1-3 = SV. II, 1 096-1098. Verse 5 = TS. IV, 1, 3, 4. Verse 6 = MS. IV, 11, 1; TB. I, 3, 14, 1. Verse 9 = TB. II, 4, 7, 10. Verse io=MS. IV, 11, 4; TB. II, 4, 7, 9. Verse i2 = MS. 11,13,7; TB. IV, 4, 4,*; VS. XV, 25.

Verse 3.

365

Verse 3.

Note 1. The meaning seems to be : when Agni has set into motion the string (representing the prayers, &c.) by which the worshippers tie and instigate him and the other powers of the sacrifice. Cf. IV, 1, 9. pra tarn (scil. agni'm) mahya ra^anaya nayanti ; IX, 87, 1. a^vam na tva (scil. somam) vag-fnam mar£*ayanta^ akMa barhi/£ ra^anabhi^ nayanti. See also I, 163, 4. 5.

Note 2. I.e. with bright ghrzta.

Note 3. The Dakshi^a or sacrificial gift offered by the Ya^amana to the ministrant priests, is represented here as a car which is yoked in the morning. Cf. Bergaigne, Rel. Vedique, I, 128 ; III, 283.

Note 4. ' He who stands upright ' is Agni ; ' she who lies extended' seems to be the cow, i.e. the ghr/ta which Agni sucks by means of the sacrificial ladles. — See also Pischel, Vedische Studien, II, 113, from whose interpreta- tion I differ.

Verse 4.

Note 1. I.e. Night and Dawn.

Verse 8.

Note 1. I cannot adopt the conjectures of Bartholomae (Bezzenberger's Beitrage, XV, 197) on sve damuna^.

Verse 10.

Note 1. The human worshipper seems to be addressed ; the ' most glorious one ' is very probably Agni.

Verse 11. Note 1. Vidvan, which may be construed with the genitive or with the accusative, stands here with both cases.

366 VEDIC HYMNS.

MAA/77ALA V, HYMN 2. ASH7AKA III, ADHYAYA 8, VARGA 14-15.

i. The young mother carries in secret the boy confined * ; she does not yield him to the father. People do not see before them his fading 2 face laid down with the Arati 3.

2. Who is that boy, O young woman, whom thou, the Peshi x, earnest ? It is the queen who has borne him. Through many autumns the fruit of the womb has increased. I saw him born when his mother gave birth to him.

3. I saw him the gold-toothed, brilliant-coloured preparing his weapons far from his dwelling-place 1. After I have offered to him the ambrosia cleared (from all impure mixture) 2 — what may the Indra- less, the hymnless do to me ?

4. I saw him, the highly shining (Agni), walking far from his dwelling-place, like (a bull) together with the herd \ Those (women) have not held him, for he has been born. The young women become grey2.

5. Who have separated my young bull from the cows that 1 had no cow-herd, not even a stranger ? May those who have held him, let him loose. May he, the knowing one, lead the cattle towards us.

6. Him, the king of dwellings (P)1, the dwelling- place of people, the Aratis have laid down 2 among men. May the spells of Atri loose him. May the reproachers become reproachable (themselves).

7. Thou hast loosed the bound .Suna^epa from

M AND ALA V, HYMN 2. $6?

6. Him, the king of dwellings (P)1, the dwelling- place of people, the Aratis have laid down 2 among men. May the spells of Atri loose him. May the reproachers become reproachable (themselves).

7. Thou hast loosed the bound .Suna^epa from

M AND ALA V, HYMN 2. $6?

the thousand sacrificial posts ; for he toiled (wor- shipping thee). Thus, O Agni, loose from us the fetters, O knowing Hotri, sitting down here.

8 K For thou hast gone away 2 from me, because thou wert angry ; (this) the protector of the laws of the gods3 has told me. (But) Indra, the knowing one, has looked after thee. Instructed by him, O Agni, I have come hither.

9. Agni shines with mighty light ; he makes all things visible by his greatness. He conquers godless, wicked wiles. He sharpens his two horns in order to pierce the Rakshas.

10. And may the roarings of Agni mount up to the sky, with sharp weapons in order to kill the Rakshas. In his rapture his flames break down (everything); the godless hindrances do not hold him back.

11. This song of praise, O strong-born (Agni), I, the priest, have fashioned for thee, as a skilful workman (builds) a chariot1. If thou acceptest that (praise), O god Agni, may we conquer thereby waters together with the sun.

12. May the bull1 with mighty neck, grown strong, with no foe to resist him, get together the niggard's wealth. Thus the immortal (gods) have spoken to this Agni : may he grant protection to the man who has spread the Barhis ; may he grant protection to the man who brings offerings.

NOTES.

The Rishi of verses 1, 3-8, 10-13 is Kumara Atreya, or Vrisa. G&na. ; or both are the i?/shis of these verses. Of the verses 2 and 9 Vrisa. alone is the Rishi. The metre is

368 VEDIC HYMNS.

TrishAibh (verse 12, Sakvari). — Verse 9 = AV. VIII, 3, 24. Verses 9, io=TS. I, 2, 14, 7. Verse n=TB. II, 4, 7, 4.

G&na. ; or both are the i?/shis of these verses. Of the verses 2 and 9 Vrisa. alone is the Rishi. The metre is

368 VEDIC HYMNS.

TrishAibh (verse 12, Sakvari). — Verse 9 = AV. VIII, 3, 24. Verses 9, io=TS. I, 2, 14, 7. Verse n=TB. II, 4, 7, 4.

A part of this hymn is very obscure. I do not think, as does Prof. Geldner (Festgruss an Roth, 192), that the story of the ^a/yayanakam (see Saya^a's commentary, and compare Vankavimsa. Brahma^a XIII 3, 12), of the Puro- hita Vrisa, who drives with the king on the royal chariot and kills a boy, throws any real light on the difficult points of the hymn. Nor does it seem to me that, as is the opinion of Prof. Hillebrandt (Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXIII, 248 seq.), the first six verses, which Hillebrandt considers as an independent hymn, contain a description of how the fire which they try to produce by the attrition of the Ara^is, does not appear. In my opinion the hymn — which is really one hymn as the tradition gives it — is a prayer of a person who suffers, who feels himself bound by the fetters of distress (verse 7) and persecuted by the power of Rakshas (verses 9, 10). Agni, formerly resplendent, has decayed and has forsaken him : may Agni be restored to his former might (verse 6), and may we ourselves be released from all distress (verse 7, &c). Possibly the hymn is connected with the rite of Punaradheya, where the sacrificial fire which has brought no luck to the sacrifices is extinguished, and after an interval a new fire is established (H.O., Religion des Veda, p. 353). There may of course be other special points, beyond the reach of our conjectures, which, if known, would elucidate several of the obscure allusions so frequent in the first verses of the hymn.

Verse 1.

Note 1. The boy very probably is Agni. — With the words samubdham guha bibharti, cf. 1, 158, 5. susamubdham ava-adhu^.

Note 2. Not without hesitation I translate minat as if it were the middle minanam. Possibly the word means : 'which violates (the ordinances)/ i.e. which does not shine and bring luck to men as it usually does. Na seems, as it

MAiVDALA V, HYMN 2. 369

usually does (cf. Delbruck, Altindische Syntax, p. 543)? to belong to the whole clause, and not to minat.

Note 3. Bohtlingk-Roth and Grassmann conjecture aratnau ; Hillebrandt, aratau ; Geldner (Festgruss an Roth, 192), aratau. Geldner seems to be right (cf. verse 6), though it will scarcely be possible to determine what con- crete being was here thought of. Geldner says, ' Gemeint ist die Pua^ika, welche die Gluth des Feuers entfiihrt hat ; ' but, as has already been observed, I do not think that this traditional story on the meaning of our hymn is of any real value.

Verse 2.

Note 1. The meaning of Peshi is unknown. The word seems anyhow to describe the wrong mother as low or contemptible. Agni is degraded by sojourning with her, while his proper nature is glorious, for he is the queen's son.

Verse 3.

Verse 2.

Verse 3.

Note 1. Agni has forsaken his proper dwelling.

Note 2. On vipr/kvat, cf. Taitt. Sawhita III, 1, 6, 2. yuna^mi tisra/2 vipr/^a^ suryasya te ; Ykg. Sa;/zhita IX, 4. sampr/^au stha^ sam ma bhadre^a prmktam ; vipr/^au stha/2 vi ma p&pmana prmktam. Vi-przk seems to mean, consequently, ' to free something from an admixture,' and amr/tam vip^/kvat seems to be ambrosia in which dwells the power of getting free from bad admixtures. Thus in the passage quoted from the Taitt. Sa/^hita the Sun is referred to as thrice cleared from all impure elements. It is quite uncertain whether the expression used here refers or not to the myth of the churning of the ocean (Geldner, loc. cit.), and I do not think that we should translate amr/tam vipr/kvat, as Geldner does, i das was sich als Nektar ausscheidet/

Verse 4.

Note 1. I read with Bohtlingk-Roth sumadyutham. Note 2. The young women seem to be hostile beings of [46] B b

370 VEDIC HYMNS.

the same kind as the young woman mentioned in verse 2. They try to seize Agni, but he has been born already; his fiery, unassailable nature has been formed. I do not pretend to know what it means that then those female foes become grey with age. ' I think they are the Dawns who hold Agni in the dark ; but when he escapes and is actually born, they, the Dawns, become grey.' M. M.

Verse 5.

Note 1. The relative pronoun yesham seems to refer both to the bull (maryakam) and to the cows (gobhi^). The bull probably is Agni who has been separated from the cows, i.e. the oblations, prayers, &c. (?) ' Possibly the bull Agni, the rising sun, has been separated from the cows, the clouds or dawns/ M. M.

Verse 6.

Note 1. Vasam ra^anam. I cannot follow the interpre- tation of Pischel, Vedische Studien, I, 210.

Note 2. Or nf dadu^, ' they have bound him'? Cf. ava srz'^-antu in the third Pada, and niditam in verse 7.

Verse 8.

Note 1. The whole verse is nearly identical with X, 32, 6".

Note 2. I consider afye/z (cf. Bartholomae, Arische Forschungen, II, 72, 76 ; Studien zur Indogermanischen Sprachgeschichte, I, 21) as 2nd sing, pluperfect of the root i.

Note 3. Varu^a ?

Verse 11. Note 1. With the second Pada compare I, 130, 6 ; V,

Verse 12. Note 1. The bull of course is Agni.

MAiVDALA V, HYMN 3. 37 1

MAA^ALA V, HYMN 3. ASH7AKA III, ADHYAYA 8, VARGA 16-17.

i. Thou, O Agni, art Varu/za, when born; thou becomest Mitra when kindled. In thee, O son of strength, the Visvedev&s (dwell). Thou art Indra for the mortal worshipper.

2. Thou becomest Aryaman when thou bearest * the secret name of the maidens, O self-dependent one. They anoint (thee) with cows 2 like the well- established Mitra 3, when thou makest husband and wife one-minded.

Thou art Indra for the mortal worshipper.

3. For thy glory the Maruts have cleansed them- selves 1y who are thy fair and brilliant offspring, O Rudra 2 ! The footprint of Vish/zu which is put down in the highest place : therewith thou protectest the secret name of the cows.

4. By thy beauty, O god, the gods are beautiful to behold1. Assuming many (powers or goods) they attached themselves to immortality. Men have set down Agni as the Hotrz, the Usifs, honouring (him), the praise of Ayu 2.

5. There is no (other) Hotrz before thee, a better sacrificer1 ; no one surpasses thee, O self-dependent one, by wisdom. And that house of which thou art the guest, he 2, O god, will overcome the mortals by his sacrifice.

6. May we overcome the mortals, O Agni, pro- tected by thee, striving for wealth, awaking (thee) with offerings ; may we (overcome mortals) in the contest, in the distribution 1 of days ; may we (over- come them) by wealth, O son of strength !

B b 2

37^ VEDIC HYMNS.

7. If a man should turn upon us sin or guilt, bring ye the evil on him who pronounces evil spells (against us). Destroy, O knowing one, such a curse, O Agni, (of a man) who injures us by falsehood.

8. Thee, O god, the ancient (mortals) have made their messenger at the break of this (dawn), and have sacrificed with their oblations, when thou goest along, O Agni, in the abode of wealth, a god kindled by the mortals and by the Vasus.

9. Protect the father — drive away (evil) as the knowing one — (the father) who is considered1 as thy son, O son of strength 2. When, O sapient (Agni), wilt thou look upon us ? When wilt thou, who knowest i?zta, requite (human deeds) ?

10. The father1 adoring gives many names to thee, O Vasu, if thou shouldst take pleasure therein. Will not Agni, delighting in his divine power, grant us his favour, he who has grown strong ?

11. Thou indeed, O Agni, youngest one, bringest thy praiser across all dangers. Thieves have been seen and deceitful men; dishonest people have come with unknown designs.

12. These our processions have been directed towards thee. Yes, to thee, the Vasu, this guilt has been confessed. Verily this Agni, grown strong, will never surrender us to the curse nor to him who does harm to us.

NOTES.

Thei?zshi isVasamita Atreya; the metre is Trish^ubh. — No verse of this hymn occurs in the other Sa;/zhitas.

Verse 2. Note 1. I think that we must read bibharshi.

MAiVDALA V, HYMN 3. 373

Note 2. I.e. with butter.

Note 3. On Mitra as the god of alliances, and the anointing of Mitra — possibly of an object that represents Mitra — see H. O., Religion des Veda, p. 186, note 1. Cf. also Pischel, Vedische Studien, I, 93 seq.

Verse 3.

Note 1. I.e. they have adorned themselves. Cf. VII, 39, 3. urav antarikshe mar^ayanta subhrsik.

O., Religion des Veda, p. 186, note 1. Cf. also Pischel, Vedische Studien, I, 93 seq.

Verse 3.

Note 1. I.e. they have adorned themselves. Cf. VII, 39, 3. urav antarikshe mar^ayanta subhrsik.

Note 2. Rudra of course is here a name of Agni.

Verse 4.

Note 1. Sudr/i-a^, which I have translated as nom. plur., may also be understood as gen. sing. : ' by thy beauty, who art beautiful to behold, O god, the gods, assuming, Sec.'

Note 2. Cf. Nara^a^sa. — This hemistich is nearly identical with IV, 6, 11.

Verse 5.

Note 1. Comp. above, III, 17, 5. Note 2. The construction is rather free.

Verse 6.

Note 1. Vidatheshu ahnam : cf. above, I, 31, 6, note 2 (p. 36 seq.).

Verse 9.

Note 1. See Neisser, Bezzenberger's Beitrage, XVIII, 310.

Note 2. Bergaigne (Religion Vedique, II, 103) proposes to read yodhi without accent and to derive it, as Delbruck does, from yu (not from yudh) ; he translates the first hemistich : { Protege-nous, ecarte le pere qui passe pour ton fils.' I think that he is right as to the verb yu, but that the accent of yodhi is correct ; the words yodhi vidvan form a parenthesis. Agni is invoked to protect the father of the sacrificing tribe (comp. verse 10), or the father of

374 VEDIC HYMNS.

Agni himself, i.e. the sacrificer or the priest, who is him- self considered, at the same time, as the son of Agni (see Bergaigne, I, 37 seq. ; Geldner, Vedische Studien, I, 167).

Verse 10.

Note 1. ' The father ' may either be the father spoken of in verse 9 (see verse 9, note 2). Or the word may refer to Agni : i He who adores thee, gives many names to thee, if thou, the father, O Vasu, &c/

MAADALA V, HYMN 4. 375

MAA/J9ALA V, HYMN 4. ASH7AKA III, ADHYAYA 8, VARGA 18-19.

i. Thee, O Agni, the treasure-lord of treasures, I gladden at the sacrifices, O king! May we, striving for gain, conquer gain through thee ; may we overcome the hostilities of mortals.

2. Agni, the bearer of oblations, our ever-young father, is mighty, brilliant, beautiful to behold among us. Shine (on us) food with a good household1. Turn all glory towards us 2.

3. Establish Agni as the Hotri, the sage of the clans, the lord of human clans, the bright purifier, whose back is covered with ghee, the omniscient. May he obtain the best goods (for us) among the gods.

4. Enjoy thyself, O Agni, joined with \d&, uniting thyself with the rays of the sun. Enjoy our fuel, O Gatavedas, and bring the gods hither that they may eat our offerings.

5. Welcome, as our household-god and the guest in our dwelling, come to this our sacrifice as the knowing one. Dispelling, O Agni, all (hostile) attempts, bring to us the possessions of those who are at enmity with us.

6. Drive away the Dasyu with thy weapon, creating strength for thy own body. When thou bringest the gods across (to us), O son of strength, then, O manliest Agni, protect us in (our striving for) gain.

7. May we worship thee, O Agni, with hymns, with offerings, O purifier with glorious light. Stir for us wealth with all goods ; bestow on us all riches !

376 VEDIC HYMNS.

8. Enjoy, O Agni, our sacrifice, our offering, O son of strength who dwellest in three abodes. May we be well-doers before the gods. Protect us with thy thrice-protecting shelter.

9. Bring us across all difficulties and dangers, O ^atavedas, as with a boat across a river. Agni, being praised with adoration as (thou hast been praised) by Atri, be a protector of our bodies.

10. When I, the mortal, call thee, the immortal, thinking of thee with humble mind \ bestow glory on us, O G&tavedas ; may I attain immortality, O Agni, with my offspring.

11. The well-doer to whom thou, O Agni 6£ta- vedas, createst pleasant freedom, will happily attain wealth with horses and sons, with valiant men and cows.

NOTES.

The same Rzshi and metre. — Verse i=TS. I, 4, 46, 2. Verse 2=TS. Ill, 4, n, 1 ; MS. IV, 12, 6 ; 14, 15. Verse 5 = AV. VII, 73, 9 ; TB. II, 4, 1, 1 ; MS. IV, 11, 1. Verse 9=TB. II, 4, 1, 5; TA. X, 2, i; MS. IV, 10, 1. Verses 10, n=TS. I, 4,46, 1.

Verse 2.

Note 1. According to the traditional text, su-garhapatya^ must be an epithet of ishaA. But the conjecture of Bohtlingk-Roth, su-garhapatya^, has great probability : ' as the good protector of our household, shine food on us/ Cf. AV. XII, 2, 45=TB. I, 2, 1, 20.

Note 2. The second hemistich is nearly identical with III, 54, 22.

Verse 10.

Note 1. See Pischel, Vedische Studien, I, 221.

MANDALA V, HYMN 5. 377

MAA^PALA V, HYMN 5. ASH7AKA III, ADHYAYA 8, VARGA 20-21.

Apr! Hymn.

i. Sacrifice sharp ghrz'ta to the well-kindled light, to Agni Gatavedas.

2. May the unbeguiled Narasawsa make this sacrifice ready ; for he is a sage with honey in his hand.

3 \ Agni, magnified by us, bring hither to our help the bright, beloved Indra, with easy-going chariots.

4. Soft like wool1 spread thyself (O Barhis). The hymns have been sung to thee. Be to us for success, O beautiful (Barhis) !

5. O divine, easily passable doors, open your- selves for our protection. Fill the sacrifice (with bliss) further and further !

6. We approach (with prayers) Night and Morn- ing, whose face is beautiful, the increasers of vital strength, the two young mothers of i?zta.

7. On the wind's flight, magnified, ye two divine Hotrts of man, come hither to this our sacrifice.

8 \ I/&, Sarasvati, and Mahi, the three comfort- giving goddesses, they who do not fail, shall sit down on the sacrificial grass.

9. Come hither as a friend, Tvash/rz, and mighty in welfare, and also by thyself, protect us in every sacrifice.

10. Where thou knowest, O tree (i. e. sacrificial

37§ VEDIC HYMNS.

post), the secret names of the gods, to that place make the offerings go.

9. Come hither as a friend, Tvash/rz, and mighty in welfare, and also by thyself, protect us in every sacrifice.

10. Where thou knowest, O tree (i. e. sacrificial

37§ VEDIC HYMNS.

post), the secret names of the gods, to that place make the offerings go.

ii. Svaha to Agni and Varu/za ! Svaha to Indra and the Maruts ! Svihd to the gods for our offering !

NOTES.

The same Rishi. Metre, Gayatri. — Verse i=VS. Ill, 2. Verse 9 = TS. Ill, i, n, 2. Verse io = TB. Ill, 7, a, 5.

Verse 3. Note 1. The first hemistich is identical with I, 14a, 4.

Verse 4.

Note 1. On tfr^a-mrada//, see Lanman, Noun-Inflection, p. 560.

Verse 8.

Note 1. This verse is identical with I, 13, 9.

M AND ALA V, HYMN 6. 379

MAJVZ7ALA V, HYMN 6. ASH7AKA III, ADHYAYA 8, VARGA 22-23.

i. I think of that Agni who is a Vasu, to whom the milch-cows go home, the swift horses (go) home, (our) own racers (go) home. Bring food to thy praisers !

2. He is Agni who is praised as the Vasu, he to wrhom the milch-cows come together, and the quickly running horses, and the well-born liberal patrons. Bring food to thy praisers !

3. For Agni, dwelling among all tribes, gives a racer to the clan. Agni (gives a racer) that is truly helpful for (winning) wealth l : he (the racer) being well cherished, will attain precious gain. Bring food to thy praisers !

4. May we kindle thee1, Agni, O god, the brilliant, never ageing, in order that yon highly miraculous fuel of thine 2 may shine in the sky. Bring food to thy praisers !

5. To thee V O Agni, our oblation is offered with a Rik, O lord of bright splendour, highly brilliant, wonderful lord of the clan, carrier of oblations ! Bring food to thy praisers !

6. Those Agnis make everything precious prosper in the Agnis ; they drive forward (precious wealth) ; they incite it ; they speed it hither in the due way l. Bring food to thy praisers !

7. Those flames of thine, O Agni, the racers, have boasted mightily — they who with the flight of their

380 VEDIC HYMNS.

hoofs have made tremble * the stables of the cows. Bring food to thy praisers !

8. Bring fresh food with fine dwellings, O Agni, to us, thy praisers ! May we be of those who have praised (thee), who have thee as their messenger, house by house. Bring food to thy praisers !

9. Thou warmest in thy mouth, O highly brilliant one, the two (sacrificial) ladles full of butter. And mayst thou fill us (with gifts) at our hymns, O lord of strength ! Bring food to thy praisers !

10. Thus1 they have driven, they have led2, Agni in the due way by prayers and sacrifices. May he bestow on us plenty of valiant men, and that plenty of swift horses (wished for) 3. Bring food to thy praisers !

NOTES.

Bring food to thy praisers !

NOTES.

The same Rzshi. The metre is Pankti. — Verse i = SV. I, 425. Verses i-2 = VS. XV, 41, 42; MS. II, 13, 7. Verses 1, 3, 2 = SV. II, 1087-1089. Verse 3 = TB. Ill, 11, 6, 4. Verse 4=SV. I, 419 ; AV. XVIII, 4, 88 ; MS. II, 13, 7. Verses 4, 5, 9 = SV. II, 372-374; TS. IV, 4, 4, 6. Verse 9=VS. XV, 43 ; TS. II, 2, 12, 7.

Verse 3.

Note 1. At first sight the conjecture of Bohtlingk-Roth and Grassmann, rayi'm, is very tempting, cf. IX, 12, 9. rayi'm . . . su-abhiivam ; X, 122, 3. rayfea . . . su-abhiiva. I believe, nevertheless, that on closer examination the traditional text will prove correct. Sa pritaA evidently refers to the racer (va£*in) cf. I, 66, 4 = 69, 5. v&^fna prtta^ (cf. also X, 101, 7. primta arvan) : then it follows that su-abhiivam also refers to the racer, and raye (cf. 1, 100, 16; III, 53, 16) will be quite right.

MA2VDALA V, HYMN 6. 38 I

Verse 4.

Note 1. Te stands for the accusative ; see Pischel, Zeit- schrift der Deutschen Morgenland. Gesellschaft, XXXV, 715 ; Delbruck, Altindische Syntax, p. 205.

Note 2. This refers to the sun. By kindling the sacred fire men make the sun rise. See H. O., Religion des Veda, p. 110.

Verse 5.

Note 1. The pronoun ' to thee ' stands twice, te in the first Pada (where it is repeated from the first Pada of verse 4, a te agne), and tubhyam (or rather tubhya) in the fourth Pada, unless we construe te havi/£.

Verse 6. Note 1. See Pischel, Vedische Studien, II, 127.

Verse 7. Note 1. See Gaedicke, Der Accusativ, p. 57.

Verse 10.

Note 1. On the nasalization of evan, cf. H. O., Prolego- mena, p. 469 seq.

Note 2. Pischel (Vedische Studien, II, 127) explains aguk as a^ush, the contrary of sa^ush. Bartholomae (Studien zur Indogermanischen Sprachgeschichte, II, 159, note 2 ; cf. Indogermanische Forschungen, III, 108, note 1) conjectures a^ur ( = a^man) yamu^ : 'sie haben ihn jetzt auf seiner Bahn festgehalten.' I believe, as Saya/za does, that this a^-uryamu^ contains two independent verbs, a^u^: and yamu^, which are quite correct forms of the roots ag and yam (see Delbruck, Altindisches Verbum, p. 65). As to a^*, cf. VI, 2, 8. a^-yase agne va^f na ; V, 30, 14. atya^ na va^i" raghu,& a^yamana^ ; as to yam II, 5, 1. ^akema va^ina/fc (i. e. agne^) yamam. But should not the accent be yamuA ?

Note 3. The fourth Pada is identical with VIII, 6, 24.

382 VEDIC HYMNS.

MAA^ALA V, HYMN 7. ASH7AKA III, ADHYAYA 8, VARGA 24-25.

1. O friends, (bring) together your united food and praise to Agni, the strongest (god) of (human) dwellings, the offspring of Vigour, the mighty one —

2. At whose onslaught ], wherever it be, men rejoice in the seat of men, whom the worthy ones kindle, whom (human) creatures produce.

1. O friends, (bring) together your united food and praise to Agni, the strongest (god) of (human) dwellings, the offspring of Vigour, the mighty one —

2. At whose onslaught ], wherever it be, men rejoice in the seat of men, whom the worthy ones kindle, whom (human) creatures produce.

3. When we get together the food and the offer- ings of men, he has grasped, with the strength of his splendour, the rein of 7?zta.

4. He indeed produces light even by night to him who is afar, when he, the ever-young purifier, destroys the lords of the forest.

5. He at whose officiating (men) pour down the offering of their sweat on the paths — to Him who is noble by his own nature, the worlds have risen as to ridges (of hills) —

6. He whom the mortal has acquired, the much- desired (god), for the refreshment of every one, the sweetener of nourishment, the homestead for the Ayu—

7. He indeed, the beast, mows off deserts and habitable land like a mower, the golden-bearded with brilliant teeth, the i?zbhu of undecaying strength.

8. The bright one for whom (the ghma) streams (quickly) like an axe 2, as at (the sacrifice of) Atri. Him the well-bearing mother has born, as soon as2 she had enjoyed love 3.

9. He who satisfies thee for refreshment, O Agni

MAiVDALA V, HYMN 7. 383

who drinkest butter : mayst thou bestow splendour, renown, and (wise) mind on such mortals 1.

10. Thus I have seized upon the spirit of Adhri£"(?) as upon a head of cattle given by thee 1. May then Atri, O Agni, overcome the Dasyus who do not give (to the Brahmans) ; may Isha overcome the men (who do not give).

NOTES.

The i?/shi is Isha Atreya (cf. verse 10) ; the metre is Anush/ubh (verse 10, Pankti). — Verse i=VS. XV, 29; TS. II, 6, 11, 4 ; IV, 4, 4, 3 ; MS. IV, 11, 1. Verses 2, 3 = TS. II, 1, 11, 3 ; MS. IV, 12, 4.

Verse 2. Note 1. Yasya sam-rztau : see I, 127,3.

Verse 8.

Note 1. With the expression svadhiti^-iva riyate (Lan- man, Noun-Inflection, p. 375), compare V, 48, 4. ritim para.r6/£-iva. Of course we must ask: what is the thing that streams so brightly and quickly as an axe moves ? The thing in question is stated to stream (riyate) for Agni now as it did at Atri's sacrifice. The expression ' as at Atri's sacrifice ' seems to show that something like prayers or libations is alluded to. The verb riyate, on the other hand, seems to point either to rivers, or to streams of Soma or of Ghrzta. Thus, considering that Ghrzta is mentioned much more frequently in connection with Agni than Soma, we are led to the conclusion that the poet speaks here of streams of Ghrzta. Should we not for .ru^i^'read suki, which would be here as in IV, 1, 6; VI, 10, 2 ; IX, 67, 12, an epithet of GhWta? * He for whom the bright (Ghr/ta) •streams quickly like an axe.' The origin of the reading

384 VEDIC HYMNS.

sxxklk may easily be accounted for ; the word was thought to refer to Agni. — Another interpretation of this hemistich has been given by Benfey, Vedica und Linguistica, p. 177.

* He for whom the bright (Ghr/ta) •streams quickly like an axe.' The origin of the reading

384 VEDIC HYMNS.

sxxklk may easily be accounted for ; the word was thought to refer to Agni. — Another interpretation of this hemistich has been given by Benfey, Vedica und Linguistica, p. 177.

Note 2. Kra/za : cf. I, 58, 3, note 1 (p. 47).

Note 3. * Sobald sie den Liebesgenuss erlangt hatte.' Pischel, Ved. Studien, I, 71.

Verse 9.

Note 1. The first hemistich speaks of the worshipper in the singular, the second in the plural.

Verse 10.

Note 1. This hemistich is quite obscure. With manyum a dade, cf., for instance, X, 48, 2. dasyubhya^ pari nr/m^am a dade. Adhvigak may be the genitive of a proper name, as I have translated it ; but this is quite doubtful. Was the hymn intended for a charm in which the sacrificer seized a head of cattle which represented the spirit of an enemy, and thus deprived that enemy of his courage?

MA2TOALA V, HYMN 8. 385

MAA^ALA V, HYMN 8. ASH7AKA III, ADHYAYA 8, VARGA 26.

i. Thee, O Agni, the men who love 7?zta have kindled, the ancient ones thee the ancient, for the sake of bliss, O (god) who art produced by strength ; the highly-brilliant, worshipful, in whom all refresh- ment dwells, the household god, the lord of the house, the chosen.

2. Thee, O Agni, the clans have set down, the ancient guest, the flame-haired lord of the house, with mighty light, with many shapes, the winner of prizes, giving good shelter and good help, who is busy among the decayed (wood) 1.

3. Thee, O Agni, the human clans magnify, who knowest (the art of sacrificial) libations, who sepa- ratest (what was mixed) \ the highest bestower of treasures, who, (though) dwelling in secret, O blessed one, (yet) art visible to all, mightily roaring, an excellent sacrificer, shining with ghee.

4. Thee, O Agni, the supporter, we always have praised with our songs and have sat down near thee with adoration. Thus being kindled, O Angiras, be pleased with us, as a god through the mortar s bril- liant (offering) \ with thy glorious splendours.

5. Thou, O Agni, manifold-shaped, bestowest vigour on every house in thy ancient way, O much- praised one ! Thou rulest with might over much food. This impetuousness of thine, when thou rushest forward impetuously, is not to be defied.

6. Thee, O Agni, when kindled, O youngest one, the gods have made their messenger and bearer of

[46] c c

386 VEDIC HYMNS.

oblations. Thee who extendest over wide spaces, who dwellest in ghee, into whom offerings are poured, they have made their eye, impetuous, stirring thoughts.

7. Thee, O Agni, on whom offerings of ghee are poured, (men) desirous of thy favour have kindled from of old with good fuel. Thus, grown strong, increased by the plants, thou spreadest thyself over the terrestrial spaces.

NOTES.

The same Rzshl Metre, Gagati. — Verse 3 = TS. Ill, 3, 11, 2. Verses 6, 7 = TB. I, 2, 1, 12.

Verse 2.

Thus, grown strong, increased by the plants, thou spreadest thyself over the terrestrial spaces.

NOTES.

The same Rzshl Metre, Gagati. — Verse 3 = TS. Ill, 3, 11, 2. Verses 6, 7 = TB. I, 2, 1, 12.

Verse 2.

Note 1. The Padapd/^a gives ^arat-visham. I prefer this explanation to ^ara-dvisham (' who hates decay ').

Verse 3.

Note 1. Agni is, in the later ritual, worshipped as 'separator' (vivi^i), if the sacriflcer's fires have become mixed with other fires. See Taittiriya Brahma^a III, 7, 3j 5l .Satapatha Brahma^a XII, 4, 4, 2 (where this very verse is quoted), &c.

Verse 4.

Note 1. For yai-asa, Bohtlingk-Roth conjecture yarasa, which seems to me a conjectura nimis facilis. I think that the adjective ya^asa is right, and that a noun, meaning ' offering ' or the like, should be supplied. Cf. above, IV, 1, 16, note 4.

MAiTOALA V, HYMN <}. 387

MAA^ALA V, HYMN 9. ASH7AKA IV, ADHYAYA 1, VARGA 1.

i . Thee, O Agni, the god, mortals bringing offer- ings magnify. I deem thee the G&tavedas. Carry then the offerings (to the gods) in thy due way.

2. Agni is the Wotri of the dwelling where they offer gifts and spread the sacrificial grass, he with whom sacrifices, with whom glorious gains assemble.

3. And he whom the kindling-stick has born, the young one, like a young (calf), the supporter of human clans, Agni the best sacrificer —

4. And thou showest thyself hard to seize like a son of ... x, thou who art a burner of many woods, O Agni, like an animal (that consumes all grass) on a meadow2.

5 1. And he whose smoky 2 flames come together, when Trita in heaven blows upon him like a smelter, sharpens (him) as in smelting (him) 3 . . .

6. May I through thy protection, O Agni, and through the praises of Mitra — may we1, like dis- pellers of malice, overcome the dangers of mortals.

7. Bring this wealth to us, O powerful Agni, to (these our) men. May he * give us dwelling ; may he * give us prosperity ; may he * help us in winning booty. And help us to grow strong in fights !

NOTES.

The Rzshl is Gaya Atreya (cf. V, 10, 3) ; the metre is Anush/ubh (verses 4 and 7, Pankti). — Verse i=TB. II, 4,

c c 2

388 VEDIC HYMNS.

Verse 4.

Note 1. Putra^ na hvarya/zam. The meaning of hvarya is conjectural. Cf. on hvara, to which it very probably is related, I, 141, 7, note 1 ; II, 2, 4, note 1. Does hvarya mean 'serpent/ or a kind of horse (VI, 2, 8. atya^ na hvarya^ sisuk) ?

Note 2. The last Pada is identical with VI, 2, 9. Con- sidering the occurrence of the word hvarya here and in VI, 2, 8 (see note 1) we cannot believe that this is merely a casual coincidence.

Verse 5.

Note 1. On this verse, compare Neisser, Bezzenberger's Beitrage, XX, 40 ; Macdonell, Journal Roy. As. Soc, 1893, p. 446.

Note 2. Dhumma^ may be gen. sing. : { he whose, the smoky (god's), flames.'

Verse 5.

Note 1. On this verse, compare Neisser, Bezzenberger's Beitrage, XX, 40 ; Macdonell, Journal Roy. As. Soc, 1893, p. 446.

Note 2. Dhumma^ may be gen. sing. : { he whose, the smoky (god's), flames.'

Note 3. Ludwig and Neisser (Bezz. Beitr., loc. cit.) regard dhmatart (Padap. dhmatari) as a nom. sing, mascu- line. I think that Geldner (Vedische Studien, 1, 146, note 1) and Bartholomae (Indogermanische Forschungen, I, 496, note 2) are right in explaining it as a locative infinitive. Compare also Johansson, Kuhn's Zeitschrift, XXX, 415; Joh. Schmidt, Pluralbildungen der Indogermanischen Neutra, p. 247. Macdonell translates, ' as in a smelting furnace/

Verse 6.

Note 1. The poet, who has begun his sentence in the first person singular (' may I '), goes on in the plural.

Verse 7. Note 1. ' He,' i. e. Agni, or ' it,5 i. e. the wealth ?

MANDALA V, HYMN IO. 389

MAA/£>ALA V, HYMN 10. ASH7AKA IV, ADHYAYA 1, VARGA 2.

i. Agni, bring us the mightiest splendour, O liberal one * ! With wealth and plenty cleave a path for us to booty.

2. Thou, O wonderful Agni, (protect) us, through thy power of mind, through the bounteousness of thy strength. Upon thee mysterious power has entered. (Thou art) indeed x like worshipful Mitra.

3. Thou, O Agni, increase for our sake the do- minion and the prosperity of those liberal givers, (of those) men who have accomplished liberalities (towards us) for our songs of praise.

4. They who adorn prayers for thee, O bright Agni, the givers of horses1: those men are powerful in their power, whose glory awakes by itself (shin- ing) more mightily than even the sky 2.

5. Those shining flames of thine, Agni, go fiercely along, like lightnings (flashing) around the earth, like a thundering chariot bent on victory.

6. Now then, Agni, (come) for our protection, and for the reward of the urgent (worshipper)! May our liberal patrons pass across 1 all regions 2 !

7. Thou, O Agni, Angiras, who hast been praised and who art being praised, bring us, O Hotrz, wealth which overpowers (even) skilful men, to thy praisers, and thou shalt be praised by us. And help us to grow strong in fights \

390 VEDIC HYMNS.

NOTES.

The same Rtshu Metre, Anush/ubh (verses 4, 7, Pahkti). — Verse i = SV. I, 81. The hymn seems to stand parallel with V, 9.

Verse 1.

Note 1. On adhrigo, compare above, III, 31, 4, note 1

(P. a84).

Verse 2. Note 1. Kra#£ : see I, 58, 3, note 1 (p. 47) ; von Bradke, Dy&us Asura, p. 35 ; Pischel, Vedische Studien, I, 71.

Verse 4.

Note 1. Sumbhanti &rva-r&dhasa^ ; see X, 21, 3.

Note 2. On the ablative dependent on a positive, compare Speijer, Sanskrit Syntax, p. 78, and see also Delbruck, Grundriss der vergleichenden Grammatik (Brugmann), III, 1, 216; Pischel, Gottinger Gelehrte Anzeigen, 1884, 509.

Verse 6.

Note 1. On the use of this infinitive, see Delbruck, Alt- indische Syntax, p. 416.

Note 2. The last Pada is identical with IV, 37, 7.

Verse 7.

78, and see also Delbruck, Grundriss der vergleichenden Grammatik (Brugmann), III, 1, 216; Pischel, Gottinger Gelehrte Anzeigen, 1884, 509.

Verse 6.

Note 1. On the use of this infinitive, see Delbruck, Alt- indische Syntax, p. 416.

Note 2. The last Pada is identical with IV, 37, 7.

Verse 7.

Note 1. The last words are identical with those of V, 9, 16, 17.

M AND ALA V, HYMN II. 391

MAA^ALA V, HYMN 11. ASH7AKA IV, ADHYAYA 1, VARGA 3.

i. The guardian of people, the watchful one, Agni, the highly dexterous, has been born, for the sake of new welfare. With ghrzta on his face, with his mighty, heaven-touching (light) he, the bright one, brilliantly shines for the Bharatas.

2. Agni, the beacon of sacrifice, the first Purohita1 men have kindled in the threefold abode 2. (Driving) on the same chariot with Indra and with the gods, he, the highly wise Hotrz, has sat down on the Barhis for sacrificing.

3. Though not cleansed, thou art born bright from thy two mothers1. Thou hast arisen as the joy- giving sage belonging to Vivasvant 2. They have strengthened thee by ghrz'ta, O Agni, into whom oblations are poured. Smoke, reaching the sky, has become thy beacon.

4. May Agni straightway come to our sacrifice. Men carry Agni here and there, house by house. Agni has become the messenger, the carrier of oblations. Choosing Agni they choose a thoughtful (god).

5. For thee, O Agni, is this sweetest speech, for thee this prayer ; may this one do thy heart good 1 ! The prayers fill thee with power and strengthen thee, like great rivers the Sindhu.

6. Thee, O Agni, who wert hidden, dwelling here and there in every wood, the Ahgiras have dis- covered 1. Thus thou art born, produced by attrition, a mighty force. Thee, O Ahgiras, they call the son of strength.

392 VEDIC HYMNS.

NOTES.

The Rishi is Sutambhara Atreya, the metre Ga.ga.ti. — Verses i, 6, 2 = SV. II, 257-259; TS, IV, 4, 4, 2-3. Verses 1, 6, 5 = MS. II, 13, 7. Verses 1, 6 = VS. XV, 27-28. Verse 3 = TB. II, 4, 3> 3-

Verse 2.

Note 1. This P&da is identical with the first Pada of X, 122, 4.

Note 2. The three sacrificial fires are alluded to.

Verse 3.

Note 1. The two kindling-sticks.

Note 2. Vivasvata^ is genitive, not ablative, as Pischel, Vedische Studien, I, 241, believes. Agni opens his earthly- career by doing service at the sacrifice of Vivasvant, i. e. originally, in my opinion, the first man. Comp. H. O., Religion des Veda, p. 122.

Verse 5.

Note 1. On the curious spelling manisha iyam in the Sa^hitd text, instead of manisheyam, see the Rig-veda PratLsakhya 163 ; H. O., Prolegomena, p. 386.

Verse 6.

Note 1. The ancestors of the priestly tribes, being the first priests themselves, discover Agni.

M AND ALA V, HYMN 12. 393

MAA^ALA V, HYMN 12. ASH7AKA IV, ADHYAYA 13 VARGA 4.

O., Prolegomena, p. 386.

Verse 6.

Note 1. The ancestors of the priestly tribes, being the first priests themselves, discover Agni.

M AND ALA V, HYMN 12. 393

MAA^ALA V, HYMN 12. ASH7AKA IV, ADHYAYA 13 VARGA 4.

i. To the mighty, sacrificial Agni, to the bull of jRita.1, the Asura, I bring this prayer and this song, which is turned towards him, to (him) the bull, as well-clarified ghrzta. (is poured) into his mouth at the sacrifice.

2. O knower of /?2ta, know the 7?zta ! Bore for many streams of Rita., I (do) not (serve) a Yatu * by violence nor by falsehood ; I serve the 7?zta of the red bull 2.

3. How, O Agni, performing the i?zta through i?zta, mayst thou become a witness of our newest1 hymn ? The god, the protector of the seasons, knows of my seasons 2. I (do) not (know another) lord but him who attains (for us) this wealth.

4. Who, O Agni, are thy fetterers to (fetter) the impostor 1 ? What brilliant guardians were success- ful ? Who, O Agni, drink the drink of falsehood ? Who are the protectors of untrue speech ?

5. These friends of thine, O Agni, turning them- selves from (thee) 1, they who had been kind, have become unkind. They have harmed themselves by their own speeches, uttering wrong words to the righteous.

6. He who magnifies thy sacrifice, O Agni, by adoration, and serves l the i?zta of the red bull : may a large, good dwelling come to *him, to the offspring of the advancing Nahusha.

394 VEDIC HYMNS.

NOTES.

The same Rishi ; the metre is Trish/ubh. — No verse of this hymn occurs in the other Sa^hitas.

Verse 1.

Note 1. The genitive rztasya seems to depend on vrhhne, not on manma. On the connection of Agni with the Rita, see Bergaigne, III, 229 seq. ; H.O., Religion des Veda, 201.

Verse 2. Note 1. A bad demon. Note 2. Of Agni.

Verse 3.

Note 1. I think that navya^ stands for navyasa^. Thus Ludwig translates : ' des neuen liedes.' It seems evident that it is not the nominative of navya, 'praise- worthy' (Bohtlingk-Roth, Grassmann).

Note 2. Probably we ought to read rz'tapa ritanam. Cf. IV, 23, 4. deva^ bhuvat navedM me rztanam, and see III, 20, 4, note 1 (above, p. 282). The translation will be : ' The god, the protector of Rita, knows of my (deeds of) Rite.'

Verse 4.

Note 1. Or ripava^ ? ' Who, O Agni, are the impostors who fetter thee ? '

Verse 5.

Note 1. On vfshu/za^, compare V, 34, 6 : asunvata^ vishunak sunvata^ vridhak.

Verse 6.

Note 1. The second verse (ritam sap&mi arushasya vrhYmak) shows with evidence that for sa pati we ought to read sapati (see Roth, Kuhn's Zeitschrift, XXVI, 49, and compare on the expression ritam sap, Geldner, Vedische Studien, II, 135).

M AND ALA V, HYMN I 3. 395

MAMPALA V, HYMN 13. ASHTAKA IV, ADHYAYA 1, VARGA 5.

i. Praising we call 1 thee ; praising let us kindle l thee, Agni, praising, for thy help.

2. Desirous of riches, we devise to-day an effective song of praise, of Agni the heaven-touching god \

M AND ALA V, HYMN I 3. 395

MAMPALA V, HYMN 13. ASHTAKA IV, ADHYAYA 1, VARGA 5.

i. Praising we call 1 thee ; praising let us kindle l thee, Agni, praising, for thy help.

2. Desirous of riches, we devise to-day an effective song of praise, of Agni the heaven-touching god \

3. May Agni take pleasure in our prayers, he who is the Hotrz among men. May he sacrifice1 to the divine host.

4. Thou, O Agni, art widely extended, the gladly accepted, desirable Hotrz ; through thee they spread out the sacrifice.

5. The priests make thee grow, O Agni, the greatest acquirer of wealth, the highly praised one. Bestow thou on us abundance of heroes.

6. Agni ! Thou encompassest the gods as the felly (encompasses) the spokes (of a wheel). Thou strivest 1 for brilliant wealth.

NOTES.

The same Rzsh\. The metre is Gayatri. — Verse 2 — MS. IV, 10, 2 (cf. TS. V, 5, 6, 1). Verses 3-4= SV. II, 755-757- Verse 4=TB. 11,4, 1,6; MS. IV, 10, 2. Verse 5 = TS. I, 4, 46, 3 ; MS. IV, 11, 4. Verse 6 = TS. II, 5, 9, 3. As the Sama-veda forms a Trika. of the verses 2-4, not 1-3 or 4-6, we have here an instance of those liberties which the arrangers of the Sama-veda not unfrequently took with regard to the Rig-veda text (see H. O., Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXVIII, 469

396 VEDIC HYMNS.

seq.) ; we have no reason, in such a case, to resort to such an expedient as changing the traditional order of verses in the Rig-veda text.

Verse 1. UNote 1. We have first the indicative, then the optative.

Verse 2.

Note 1. Divisprisak no doubt is genitive sing, referring to Agni, not nominative pi. referring to the worshippers.

Verse 3.

Note 1. Ludwig is right in observing here : ' eigentlich er spreche die yagyas als einladung fur die gotten'

Verse 6.

Note 1. On ringase, com p. Bartholomae, Indogerma- nische Forschungen, II, 281 ; Neisser, Bezzenberger's Bei- trage, XX, 59. I take the form here as 2nd singular.

M AND ALA V, HYMN 1 4. 397

MANDALA V, HYMN 14. ASH7AKA IV, ADHYAYA 1, VARGA 6.

i . Awaken 1 Agni by thy song of praise, kindling (him) the immortal one. May he place our offerings among the gods.

2. Him, the immortal god, the mortals magnify at their sacrifices, the best sacrificer among the tribe of men.

3. Him indeed they all magnify, the god, with the (sacrificial) ladle that overflows with ghrzta, Agni, in order that he may bear the oblation.

4. Agni when born has shone, killing the Dasyus, (killing) darkness by light. He has found the cows, the waters, the sun l.

5. Worship Agni, the sage who should be magnified, whose back is covered with ghrzta. May he come and hear my call 1.

6. They have made Agni grow by ghrzta, him who dwells among all tribes, and by longing, eloquent praises.

NOTES.

The samei£zshi and metre. — Verse i=TS. IV, 1, 11,4; MS. IV, 10, 1 ; VS. XXII, 15. Verse 3 = TS. IV, 3, 13, 8 ; MS. IV, 10, 1. Verse 4= MS. IV, io, %.

Verse 1.

6. They have made Agni grow by ghrzta, him who dwells among all tribes, and by longing, eloquent praises.

NOTES.

The samei£zshi and metre. — Verse i=TS. IV, 1, 11,4; MS. IV, 10, 1 ; VS. XXII, 15. Verse 3 = TS. IV, 3, 13, 8 ; MS. IV, 10, 1. Verse 4= MS. IV, io, %.

Verse 1.

Note 1. We have no reason and, unless we write bodhaya, no right for taking bodhaya as an equivalent of bodhayani (Ludwig).

39& VEDIC HYMNS.

Verse 4.

Note 1. Agni is considered here, as is done frequently, as the performer of deeds which properly belong to Indra (see H. O., Religion des Veda, 98 seq.). Indra is the conqueror of the cows and of the waters ; as to the sun, it may be said of both gods with the same right that they have acquired it for mankind (Religion des Veda, no seq. ; 15c seq.).

Verse 5.

Note 1. Although me can be accusative (Pischel, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, XXXV, 714 seq.), I have no doubt that it is here genitive, and depends on havam. Cf. II, 24, 15. v^shi me havam ; X, 61, 4. vitam me ya.gna.rn.

MAiVDALA V, HYMN 1 5. 399

MAA^ALA V, HYMN 15. ASH7AKA IV, ADHYAYA 1, VARGA 7.

i. I bring a prayer to the worshipper, the renowned sage, the glorious, ancient one. Agni is the highly gracious Asura, taking his seat in ghr/ta, the holder of wealth, supporting goods.

2. By Rita, they have supported the supporting i?zta, near the powerful (performer)1 of sacrifice, in highest heaven, the men who sit 2 on the supporting support of the sky, and who with born (men) attained to the unborn.

3. Dispelling anguish 1 they spread out for the ancient one2 his bodies3, mighty vital power, difficult to overcome. May he, the new-born, traverse the spaces. They have stood round him as round an angry lion.

4. When thou earnest, spreading out, man after man like a mother, for their nourishment and for their sight, when thou growest old * assuming life after life, thou goest around by thyself in manifold shapes.

5. May gain protect now the boundaries of thy strength, the wide, firmly supporting milkstream 1 of wealth, O god ! Putting down thy foot in secret like a thief2, thou hast enlightened and freed Atri for the sake of wealth mightily 3.

400 VEDIC HYMNS.

NOTES.

The Rishi is Dharu^a Angirasa (cf. dharii^a^ vasva^ agnf^, verse i ; ritim dharu^am, diva^ dharman dharii#e, verse 2 ; d6gham dhani/zam, verse 5) ; the metre, Trish Aibh. — No verse of this hymn occurs in the other Sa^hitas.

Verse 2.

Note 1. It may be asked whether ^aka, beside its mean- ing ' the powerful (helper),' may also mean ' the power.' This would suit very well, V, 30, 10. sam ta^ (scil. gak) indrak asng-at asya sskai/i; VI, 19, 4. tarn va^ indram ^atfnam asya ^akai^ iha nun am va£*ayanta^ huvema. The translation then would be : ' by the power of sacrifice/ Bohtlingk-Roth conjecture .sake.

sam ta^ (scil. gak) indrak asng-at asya sskai/i; VI, 19, 4. tarn va^ indram ^atfnam asya ^akai^ iha nun am va£*ayanta^ huvema. The translation then would be : ' by the power of sacrifice/ Bohtlingk-Roth conjecture .sake.

Note 2. I believe that sedusha^ stands for the nominative, cf. deva/z dbibhyushaA, I, 11, 5; S. B. E. XXXII, p. 28. This sediisha^ led on to a second accusative standing for the nominative, nrfri. — The men sitting on the support of the sky seem to be the forefathers who have established the universal laws, the Angiras.

Verse 3.

Note 1. I consider a/^hoyuva^ as nom. plur. masc, but it may also be gen. sing, masc, or ace. plur. fern., as an epithet either of Agni or of his tanva/z.

Note 2. The ancient one (purvya) seems to be Agni (cf. verse 1).

Note 3. Cf. VI, 46, 12. yatra .nirasa^ tanva^ vitanvate.

Verse 4. Note 1. I think, like Ludwig, that £*arase should be ac- cented.

Verse 5.

Note 1. These are accusatives. — Cf. on this passage, Pischel, Vedische Studien, I, 39 seq.

Note 2. Cf. H. O., Prolegomena, p. 73.

Note 3. Cf. VI, 1, 2. maha^ raye* ^itayanta^. — See Geldner, Ved. Studien, I, 268.

MAiVDALA V, HYMN 1 6. 4OI

MAAfZ?ALA V, HYMN 16. ASH7AKA IV, ADHYAYA 1, VARGA 8.

i. Sing * (a song that gives) mighty vital power, to the light, to god Agni, whom the mortals have placed in front 2 like Mitra by their praises 3.

2. For he, Agni, the Wotri of men, day by day, in the arms of Daksha, discloses the offering in the due way, as Bhaga l (discloses) a treasure.

3. .(We abide [?]) in his praise, the liberal (god's), in his friendship, the mightily brilliant one's, in whom, the loudly roaring Aryan, all (beings) have put together their strength.

4. For verily, O Agni, (thou belongest [?]) to them1 through thy bounteousness 2 in (bestowing) abundance of heroes. Him indeed, the vigorous one, his glory the two worlds could not encompass 3.

5. Now then, Agni, come hither and, being praised, bring treasure 1 to us who, we ourselves and our liberal givers, may acquire welfare together. And help us to grow strong in fights.

NOTES.

The Rtshi is Puru Atreya (cf. 17, 1) ; the metre Anush- /ubh (verse 5, Pahkti). This hymn and V, 17 are parallel hymns; the concluding words of both are identical (see also V, 9, 7 ; 10, 7).— Verse i = SV. I, 88.

Verse 1.

Note 1. ArM may be first or second person. [46] D d

402 VEDIC HYMNS.

Note 2. Dadhire pura>fc: they have made him their Purohita.

Note 3. Comp. above, V, 9, 6.

Verse 2.

Note 1. On Bhaga, the divine Bestower or Dispenser of riches, cf. Herbert Baynes. The Biography of Bhaga (Actes du huiti£me Congr^s intern, des Orientalistes, Sect. II, fasc. t, pp. 83 seq.).

Verse 4.

Note 1. To them, i. e. the Maghavans. Compare below, 18, 3. 4.

Note 2. Ma^hana seems to be instrumental. Comp. 10. 3; 18, 3.

Herbert Baynes. The Biography of Bhaga (Actes du huiti£me Congr^s intern, des Orientalistes, Sect. II, fasc. t, pp. 83 seq.).

Verse 4.

Note 1. To them, i. e. the Maghavans. Compare below, 18, 3. 4.

Note 2. Ma^hana seems to be instrumental. Comp. 10. 3; 18, 3.

Note 3. Agni is himself yahva ; so na cannot be the comparative particle, but it must be the negation. Simi- larly it is said in II, 16, 3 that Heaven and Earth cannot encompass the indriya of Indra; cf. also X, 27, 7.

Verse 5.

Note 1. Varyam seems to depend on a bhara. With the whole phrase compare the first Pada of V, 17, 5.

MANDAL.A V, HYMN 1 7. 403

MAA/Z>ALA V, HYMN 17. ASH7AKA IV, ADHYAYA 1, VARGA 9.

i. May the mortal truly by sacrifices, O god, (magnify) the stronger one for help ; may the Piiru, when good service has been performed, magnify Agni (and thereby draw him) hither for his aid.

2. For thou art manifestly considered as his (i.e. Agni's) disposer, highly brilliant by thyself1: (magnify then Agni who is) a firmament of bright splendour, lovely beyond 2 thought 3.

3. (It is) yonder (sun ?) who verily has been yoked by his (i. e. Agni's) light x through the impetuous speech 2 — (by the light of Agni) whose flames mightily shine as if (they were made to shine) by the sperm of heaven 3.

4. Through his, the wise one's, insight there is wealth on his, the wonderful (Agni's), chariot. And Agni is praised, he who is to be invoked among all peoples.

5. Now indeed our liberal lords have manifestly attained * treasure. Offspring of vigour ! Protect us for the sake of victory ! Help us to welfare ! And assist us to grow strong in fights !

NOTES.

The same i?/shi and metre. — No verse occurs in the other Sa^hitiis.

D d 2

404 VEDIC HYMNS.

Verse 2.

Note 1. I have translated the text in its traditional form, which I think is correct. On the vocative vidharman, comp. Delbriick, Altindische Syntax, p. 106. One could think, however, of reading vidharman as a locative, and svaya^astare, and of considering manyase as a first person, like ar^ase, &c. : ' For in his extension, brilliant by itself, I manifestly comprehend that firmament,' &c.

Note 2. Cf. VIII, 72, 3. anta^ ikk/ianti tam^ane rudram para^ manishaya. ' Ueber alle Vorstellung hinaus.' Ludwig.

Note 3. If we read svaya^astara^, vidharman, and explain manyase as second person, the following translation of this difficult verse may be attempted : ' Thou art manifestly, indeed, considered as very brilliant by thyself in its (the firmament's) extension : that firmament of bright splendour (I praise), lovely beyond thought.' It is not very probable, however, that asya should refer to anything else but Agni.

Verse 3.

Note 1. Saya^a, whom Ludwig follows, very probably is right in interpreting asau as the sun. — On the Sandhi, compare Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft, XLVIII, 679.

Verse 3.

Note 1. Saya^a, whom Ludwig follows, very probably is right in interpreting asau as the sun. — On the Sandhi, compare Roth, Zeitschrift der Deutschen Morgenland. Gesellschaft, XLVIII, 679.

Note 2. Through the sacred spell, by which the sun is made to rise through the kindling of the fire. — Cf. VIII, 17, 15. tuga. . . . grzbha.

Note 3. Does this mean that Agni's flames shine like lightning which receives its light from the waters of the cloud, the sperm of heaven? Cf. IX, 74, 1, where it is said of the Soma mixed with water : diva^ retasa sa£ate.

Verse 5.

Note 1. I think that sa^anta should be accented, because it is connected with hi.

MAiNTDALA V, HYMN 1 8. 405

MAiV7?ALA V, HYMN 18. ASH7AKA IV, ADHYAYA 1, VARGA 10.

i. May Agni, beloved of many, the guest of the house 1y be praised in the morning, the immortal who delights 2 in all offerings among the mortals.

2 *. To Dvita who by the liberal power of his dexterousness carries away injury2, this praiser of thine, O immortal, prepares Soma in the due way.

3. I call for your sake Him who flames through long life, with the speech that belongs to the liberal patrons 1 whose chariot moves uninjured, O giver of horses 2 ;

4. And in whom (dwells) brilliant thought, who guard the hymns of praise in their mouth, (whose) sacrificial grass is spread in the realm of the sun : they have invested themselves with glory.

5. On the liberal patrons who have given me fifty horses for my song of praise \ bestow brilliant, mighty, high glory, O Agni ; on those men (bestow glory) with (valiant) men, O immortal !

NOTES.

The Rishi is Mrzktavahas Dvita Atreya (see verse i) ; the metre is the same. — Verse i = SV. I, 85. Verse 5 = TB. II, 7, 5, a-

Verse 1.

Note 1. Visik . . . atithi/z : cf. above, V, 3, 5. Note 2. On ran with the accusative, compare Gaedicke, p. 76.

406 VEDIC HYMNS.

Verse 2.

Note 1. Compare on this verse Macdonell, Journal Roy. As. Soc, 1893, p. 463 seq.

Note 2. Dvita, who seems to be identified with Agni, is, in the same way as Trita (see Bloomfield, Proceedings Amer. Or. Soc, March, 1894, p. cxix seqq.), supposed to take away human sin and all sorts of mischief and misfortune (cf. VIII, 47, 16. Tritaya £a Dvitaya £a lisha^ dushvapnyam vaha). Thus he is invoked here as carrying away mrz'kta, i.ee injury.

Verse 3.

Note 1. The speech of the priest belongs to the sacrificer who has engaged him.

Note 2. This seems to be Agni, with an evident allusion to the human giver of horses (see verse 5).

Verse 5.

Note 1. Sadhastuti seems to be instrumental. Cf. Lan- man, p. 381.

MAiVZ)ALA V, HYMN 1 9. 407

MAA^ALA V, HYMN 19. ASH7AKA IV, ADHYAYA 1, VARGA 11.

i. They are born for retirement1. Out of the cover he 2 has shone forth, being a cover himself. In the lap of the mother he looks about 3.

2. Causing him to discern (the pious and the impious ?), they have sacrificed. With unwinking eyes they protect his manly power. They have penetrated into the firm stronghold x.

Out of the cover he 2 has shone forth, being a cover himself. In the lap of the mother he looks about 3.

2. Causing him to discern (the pious and the impious ?), they have sacrificed. With unwinking eyes they protect his manly power. They have penetrated into the firm stronghold x.

3. The people of .Svaitreya1, his clans, have thriven brilliantly. Brzhaduktha with a golden ornament at his neck, is eager for the race as if by this honey-drink 2.

4. Like the dear milk of love1 — (a thing) un- related with two (things) related 2 — like the gharma vessel with booty in its belly — undeceived, the deceiver of all3.

5. Sporting, O beam of light, appear to us, joined with the ash, with the wind. May those well sharpened ... of his, standing on . . . , be sharp like . . . \

NOTES.

The Rishi is Vavri Atreya (cf. verse 1. pra vavre^ vavrf^ £iketa). The metre is Gayatri in verses 1, 2, AnushAibh in verses 3, 4, Viraafrupa in verse 5. — No verse occurs in the other Sa/zzhitas.

This Sukta seems to be anything rather than an ordinary Agni hymn. It may be a collection of verses belonging to an Akhyana, or of verses serving another purpose which we can scarcely hope to discover. In several parts of this

408 VEDIC HYMNS.

Sukta I must content myself with translating the words without being able to elucidate the poet's meaning.

Verse 1.

Note 1. I translate the noun avastha in accordance with the Vedic meaning of the verb ava-stha. Possibly it means the secret parts, cf. avastha, AV. VII, 90, 3 (B.-R.). Ludwig translates : * Ein zustand erzeugt einen andern,' and para- phrases, ' Nur zustande und formen, gestalten lernen wir kennen, das wesen des gottes bleibt uns verborgen.' This seems too modern. Prof. Max Muller proposes : ' The remnants (afterbirth) have been brought forth. Skin has shone forth from skin/ — On the question who are the beings ' born for retirement,' I do not venture any conjecture.

Note 2. Is Agni meant ?

Note 3. Cf. X, 5, 1. (Agni^) asmat hridaA bhuri^anma vi £ash/e.

Verse 2.

Note 1. The meaning seems to be that the worshippers (possibly the first worshippers, the Angiras), by discovering Agni and by worshipping him, have conquered the hostile strongholds.

Verse 3.

Note 1. Svaitreya is mentioned as a victorious hero also in I, ssy 14.

Note 2. Does this phrase allude to the rite of offering, at the Va^apeya sacrifice, to the horses that were going to run the sacred race, a naivara £aru ? In the Mantras con- nected with this rite the words occur: ' Drink of this honey- drink' (asya madhva^ pibata). See Rig-veda VII, 38, 8 ; Taittiriya Sa^hita I, 7, 8, % ; Weber, Ueber den Va^apeya, P- 3°-

Verse 4.

Note 1. The retas ?

Note 2. Does this refer to an offering or the like, com- posed of two substances related among each other (such as

UANDALA V, HYMN 1 9. 409

milk and butter), and a third substance unrelated (such as rice) ? Of course all this is absolutely uncertain. Note 3. Is this Agni ?

Verse 5.

The retas ?

Note 2. Does this refer to an offering or the like, com- posed of two substances related among each other (such as

UANDALA V, HYMN 1 9. 409

milk and butter), and a third substance unrelated (such as rice) ? Of course all this is absolutely uncertain. Note 3. Is this Agni ?

Verse 5.

Note 1. The meaning of dhrish&g, vakshf, vaksha/zestha is unknown. — On the first hemistich of this verse, compare Pischel, Vedische Studien, II, 54.

4IO VEDIC HYMNS.

MAA^ALA V, HYMN 20. ASH7AKA IV, ADHYAYA 1, VARGA 12.

i 1. Whatever good, O Agni, best acquirer of gain, thou thinkest (fit), praise thou 2 that (good), which is celebrated in songs, among the gods as our share.

2. They, Agni, who do not set into motion for thee (prayers or offerings), when grown full of mighty strength *, turn away to encounter the hatred and the tricks of him who follows another (i.e. a wrong) law 2.

3. We choose thee as our Hotrz, Agni, the giver of skill ; offering delight (to thee) we call with our prayer (thee), the foremost at the sacrifices.

4. So that we, O strong one, (may be ready) for thy favour, for wealth and 7?/ta, O highly wise one : thus may we day by day rejoice1 with cows and rejoice with heroes.

NOTES.

The i^zshi is Prayasvanta Atreya (cf. verse 3. prayasvan- ta^ havamahe), the metre AnushAibh, verse 4 Pankti. — Verse i=VS. XIX, 64.

Verse 1.

Note 1. Professor Max Miiller proposes to read va^asa- tamam, as in IX, 98, 1. Pischel (Vedische Studien, I, 200) translates this verse : ' O Agni, das ruhmenswerte Gut, das du fur geeignet haltst, das preise du zugleich mit unsern Liedern (no girbhir yu^am) den Gottern an (diis vendita).' He explains : * Agni soil den Gottern Gut bringen und sie

MANDALA V, HYMN 20. 4 1 'I

veranlassen, es den Menschen fur die Lieder zu schenken., I cannot follow Pischel's theory about the identity of the roots pan and pa^ (comp. about pan the quotations col- lected by Bartholomae, Indogermanische Forschungen,

III, 180); and the paraphrase ' diis vendita ' seems inad- missible to me. I differ from Pischel, besides, in the inter- pretation of yii^am ; cf. rayi'm . . . yii^am, IV, 37, 5 ; raya yuga, VII, 43, 5 ; 95, 4.

Note 2. Neisser, Bezzenbergers Beitrage, XX, 55, explains panay& as standing for panayama, and compares V, 56, a(?).

Verse 2.

Note 1. On vrzdh. with the genitive, compare Delbruck, Altindische Syntax, p. 158 ; Macdonell, Journal Roy. As. Soc, 1893, p. 433. Grassmann's conjecture vn'ddha(v) is a failure.

Note 2. With the second hemistich compare VS. XXXVIII, 20 (Satapatha Brihmatfa XIV, 3, 1, 9); TAr.

IV, ii,4(cf.V,9,7).

Verse 4.

Note 1. Syama stands, as the accent shows, in an inde- pendent clause. Prof. Max Miiller proposes to change the accent : ' So that we . . . may for thy favour, for wealth and Rita, day by day rejoice with cows/

412 VEDIC HYMNS.

MAA^ALA V, HYMN 21.

ASH7AKA IV, ADHYAYA 1, VARGA 13.

Verse 4.

412 VEDIC HYMNS.

MAA^ALA V, HYMN 21.

ASH7AKA IV, ADHYAYA 1, VARGA 13.

i. Let us lay thee down, as Manus did. Let us kindle thee, as Manus did. O Agni Angiras, sacrifice to the gods for the worshippers of the gods as (thou didst) for Manus.

2. For thou, O Agni, art kindled, highly pleased, among human people. To thee the (sacrificial) ladles proceed in due order, O well-born one who drinkest butter.

3. Thee all the gods unanimously have made their messenger. Serving thee, O sage, they mag- nify at the sacrifices (thee) the god.

4. Let the mortal magnify for your sake Agni, the god, with worship as is due to the gods. Being kindled, O brilliant one, shine ! Sit down in the abode 1 of 7?zta ; sit down in the abode T of herbs 2.

NOTES.

The jRzshi is Sasa Atreya (cf. verse 4) ; the metre is the same. — Verse i=TB. Ill, 11, 6, 3.

Verse 4.

Note 1. Literally ' in the womb.'

Note 2. On sasa, see III, 5, 6, note %. Is the abode (or womb) of the herbs the Barhis? * Is it satyasya?' M.M.

M AND ALA V, HYMN 2 2. 413

MAJVZ7ALA V, HYMN 22. ASHTAKA IV, ADHYAYA 1, VARGA 14.

i. Lo, Visvasaman! Like Atri sing to him who purifies with his flames, to the Hotrz who should be magnified at the sacrifices, most delightful in the clan.

2 *. Lay down Agni ^atavedas, the god, the priest. May the sacrifice which best encompasses the gods, proceed to-day in due order.

3. We, the mortals, approaching thee, the atten- tive-minded god, for thy help, have thought of thy desirable aid.

4. Agni, be intent on this — on this our word1, O strong one. As such, O strong-jawed2 lord of the house, the Atris strengthen thee by their praises ; the Atris beautify thee by their prayers.

NOTES.

The Rishi is Vuvasaman (see verse 1) ; the metre is the same. — No verse of this hymn occurs in the other Sa;/zhitas.

Verse 2. Note 1. With this verse compare below, V, 26, 7. 8.

Verse 4.

Note 1. The verb £it stands here first with the genitive asya, then with the accusative idam vaka/z.

Note 2. Compare vol. xxxii, p. 301 (II, 34, 3, note 3).

4H VEDIC HYMNS.

MAA^ALA V, HYMN 23. ASH7AKA IV, ADHYAYA 1, VARGA 15.

i. Agni, bring hither, through the power of thy splendour, powerful wealth which may manifestly prevail over all tribes in the (contests for) booty.

2. O powerful Agni! Bring hither that wealth powerful in battles. For thou art the true, won- derful giver of booty rich in cows.

3. For all men who have spread out the sacrificial grass, unanimously ask thee, the beloved Hotrz in the seats (of sacrifice), for many boons.

4. For he who dwells among all tribes, has in- vested himself with power against assault l. Agni ! In these dwelling-places shine to us richly, O bright one, shine brilliantly, O purifier !

NOTES.

4. For he who dwells among all tribes, has in- vested himself with power against assault l. Agni ! In these dwelling-places shine to us richly, O bright one, shine brilliantly, O purifier !

NOTES.

The Rishi is Dyumna Vuva^arsha^i Atreya (cf. verse 1) ; the metre is the same.— Verses 1-2 = TS. I, 3, 14, 6-7.

Verse 4.

Note 1. Is abhimati (abhim&ti ?) a dative ? Should we read abhimati-saha// (cf. X, 83, 4) as a compound : ' he has been established as the conqueror of assaults/

MAiVDALA V, HYMN 24. 415

MAiV7?ALA V, HYMN 24. ASH7AKA IV, ADHYAYA 1, VARGA 16.

i. Agni, be thou our nearest (friend) and our kind, protecting guardian.

2. Agni is Vasu, renowned as Vasu (or, renowned by goods). Obtain, (and) bestow (on us), most bril- liant wealth 1.

3. Listen to us then ; hear our call ; deliver us from every harmful man.

4. We entreat thee now, O brightest, shining (Agni), for thy grace, for our friends.

NOTES.

The i?zshis are the Gaupayanas or Laupayanas, Bandhu (verse 1), Subandhu (verse 2), 5rutabandhu (verse 3), Viprabandhu (verse 4). The metre is Dvipadi Vira^. — Verses 1, 2, 4, 3 = VS. Ill, 25-26. Verses 1, 4, 2, 3 = MS. I, 5, 3. Verses 1, 2, 4 = SV. II, 457~459J VS. XV, 48 ; XXV, 47. Verses 1, 4, * = TS. I, 5> 6, *~3 5 IV, 4, 4, 8. Verse 1 = SV. I, 448.

Verse 2.

Note 1. The accusative dyumattamam rayim seems to depend both on akMa. nakshi and on da^. I cannot find any reason for preferring the reading of SV. and TS. dyumattama^ (Ludwig).

416 VEDIC HYMNS.

MAiVZ?ALA V, HYMN 25. ASH7AKA IV, ADHYAYA 1, VARGA 17-18.

i. Address thy song1 for your sake to the god Agni, for his help. He is our Vasu. May the son of the dawns(?)2 give us (wealth). May the righteous one help us across our enemies.

2. He is the true one, whom the men of old, whom the gods have kindled, the Hotrz with the delightful tongue, rich in splendour with glorious shine.

3. As such, with thy widest thought and with thy best favour, shine wealth on us, excellent Agni, for our beautiful praises *.

4. Agni reigns among the gods, Agni among mortals, entering among them. Agni is the carrier of our offerings. Serve ye Agni with prayers !

5. Agni gives to the worshipper a son most mightily renowned, a knower of mighty spells, most excellent, unconquered, who brings renown to his lord \

6. Agni gives a good lord who is victorious in battles with his men ; Agni (gives) a steed, swiftly running, victorious (in races), unconquered.

7. Sing mightily to Agni the (song) which may best bring him (to us), O (god) rich in splendour x ! From thee (proceeds) wealth (mighty) like a buffalo- cow 2 ; from thee proceed gains.

8. Thy brilliant flames resound mightily like the pressing-stone (of the Soma) 1. And thy roaring arose like thunder by itself from heaven 2.

MAiNTDALA V, HYMN 25. 417

9. Thus we have paid homage, desirous of goods, to powerful Agni. May he, the highly wise one, help us, as with a ship, across all enemies.

NOTES.

And thy roaring arose like thunder by itself from heaven 2.

MAiNTDALA V, HYMN 25. 417

9. Thus we have paid homage, desirous of goods, to powerful Agni. May he, the highly wise one, help us, as with a ship, across all enemies.

NOTES.

The i?zshis are the Vasuyava/z Atreya^ (cf. verse 9) ; the metre is Anush/ubh. Verse 5 = MS. IV, 11, 1. Verse 6 = MS. IV, ii, 1. Verse 7 = SV. I, 86; VS. XXVI, 12; TS. I, 1, 14, 4. The Sukta consists of hymns of three verses each.

Verse 1.

Note 1. On gasi, comp. Neisser, Bezzenberger's Bei- trage, XX, 70, note 1 ; Bartholomae, Indogermanische Forschungen, II, 278, 283.

Note 2. Rishunam: comp. above, I, 127, 10, note 5.

Verse 3. Note 1. On suvrzktf, comp. above, II, 4, 1, note 1.

Verse 5. Note 1. I.e. to his father ? Or to his patrons ?

Verse 7.

Note 1. This vocative very probably refers to Agni.

Note 2. Or ' like a king's consort ' ? It may be doubted

whether the difference of accent (mahishi and mahishf)

holds good for the Rig-veda. — Comp. on mahishiva, Roth,

Zeitschr. der Deutschen Morgenland. Gesellschaft, XLVIII,

680.

Verse 8.

Note 1. Br/hat is not the name of the Saman ; cf. X, 64, 15 (100, 8). grava yatra madhu-sut u^yate brz'hat. Comp. Hillebrandt, Vedische Mythologie, I, p. 153. — The singular u^yate is explained by the connection with grava.

Note 2. With the last P&da comp. the conclusion of V, 52, 6 (vol. xxxii, p. 312). [46] e e

41 8 YEDIC HYMNS.

MANjDALA V, HYMN 26. ASH7AKA IV, ADHYAYA 1, VARGA 19-20.

i. Agni, purifier! With thy splendour, with thy delightful tongue, O god, bring hither the gods and perform the sacrifice.

2. Thee therefore we approach, who swimmest in ghrzta x, O (god) with brilliant light, thee of sun-like aspect. Bring hither the gods that they may feast.

3. Let us kindle thee, O sage, the brilliant offerer of feasts (to the gods), O Agni, the mighty (god) at the sacrifice.

4. Agni, come hither with all the gods to the gift of the offering. We choose thee as our Hotrz.

5. Bring to the sacrificer who presses (Soma), Agni, abundance of heroes. Sit down on the sacrificial grass together with the gods.

6. Being kindled, Agni, conqueror of thousandfold (wealth), thou makest the ordinances (of the world) thrive, the praiseworthy messenger of the gods.

71. Lay down Agni ^atavedas, th£ carrier of offer- ings, the youngest, the god, the priest.

8. May the sacrifice which best encompasses the gods, proceed to-day in due order. Spread the sacrificial grass that (the gods) may sit down on it.

9. May the Maruts, the A^vins, Mitra and Varu/za sit down on this (sacrificial grass), the gods with all their folk.

MA2VDALA V, HYMN 26. 419

NOTES.

The same i^zshis. Metre, Gayatri. Verses 1-3 = SV. II, 871-873. Verse i = TS. I, 3, 14, 8 ; 5, 5, 3 ; IV, 6, 1, 2 ; MS. I, 5, 1 ; II, 10, 1 ; IV, 10, 1 ; VS. XVII, 8. Verse 3 = TS. I, 1, 11, 2; VS. II, 4; comp. MS. 1, 1, 12. Verse 7 = MS. IV, 11, 1.

As V, 26, this Sukta also consists of Trika, hymns.

Metre, Gayatri. Verses 1-3 = SV. II, 871-873. Verse i = TS. I, 3, 14, 8 ; 5, 5, 3 ; IV, 6, 1, 2 ; MS. I, 5, 1 ; II, 10, 1 ; IV, 10, 1 ; VS. XVII, 8. Verse 3 = TS. I, 1, 11, 2; VS. II, 4; comp. MS. 1, 1, 12. Verse 7 = MS. IV, 11, 1.

As V, 26, this Sukta also consists of Trika, hymns.

Verse 2. Note 1. Comp. above, IV, 2, 3, note 1.

Verse 7. Note 1. With verses 7 and 8, compare above, V, 22, 2.

e e 2

420 VEDTC HYMNS.

MAA^/?ALA V, HYMN 27. ASH7AKA IV, ADHYAYA 1, VARGA 21.

i. The good lord has presented me with two oxen together with a car, the most brilliant Asura among the liberal givers1. Tryariu/a, the son of Trlvrz- shan, O Agni Vai^vanara 2, has distinguished him- self by (his gift of) ten thousand (cows ?) 3.

2. To him who gives me one hundred1 and twenty cows and two fallow steeds, harnessed and well- yoked, to Tryanma grant thy protection, Agni Vais- vanara, who art highly praised and grown strong.

3. Thus, O Agni, desiring thy favour 19 Trasa- dasyu 2 (sings) for the ninth time 3 to thee the youngest (god) — Tryaru/za who responds to my, the strong-borns, many hymns with (the gift of) a yoked (chariot) 4 —

4 \ Who may thus announce me 2 to Asvamedha the liberal (prince) : may he give to him who with his verse strives for gain ; may he give to him who lives in the i?zta for (acquiring) wisdom 3 —

5. A^vamedha whose gifts, a hundred speckled bulls, delight me like Soma juices with threefold admixture \

6. Indra-Agni ! Bestow on Asvamedha, the giver of a hundred (bulls), abundance of heroes and mighty royal power, like the never-ageing Sun in heaven.

MAiVDALA V, HYMN 27. 42 I

NOTES.

The Rzshis are Tryaru//a TraivrzshTza, Trasadasyu Pauru- kutsya, and Aivamedha Bharata, or, according to others, Atri alone. The metre is Trish/ubh in verses 1-3, Anush/ubh in verses 4-6.

The position of this Sukta shows that it is a later addition to the original collection.

Verse 1.

Note 1. With Delbriick, Grassmann, von Bradke (Dyaus Asura, p. 67) I read maghonam instead of maghona/z. Cf. Ill, 3, 4. asura^ vipak-kitam.

'Note 2. On the invocation of Agni in Danastutis, comp. H. O., Zeitschrift der Deutschen Morgenlandischen Gesell- schaft, XXXIX, 87.

Note 3. Geldner (Ved. Studien, I, 268) is right in ob- serving: c Hier ist unter sahasram eine bestimmte Geld- oder Wertsumme zu verstehen/ and in adding that it is not necessary that such a sum consisted in cows.

Verse 2.

Note 1. On .rata, ' one hundred/ compare Delbriick, Altindische Syntax, p. 82.

Verse 3.

Note 1. Cf. X, 148, 3. sumatim kakknak.

Note 2. That is, very probably, a descendant of Trasa- dasyu.

Note 3. I do not adopt Saya/za's explanation navama;/z = navatama/#, though I do not know what the number 4 nine ' means here. Ludwig is absolutely right in ob- serving ' dass man eben hier, wo es sich um specielle concrete, uns aber sonst her nicht bekannte verhaltnisse und ereignisse handelt, eben sich bescheiden muss, nichts

42 2 VEDIC HYMNS.

Ludwig is absolutely right in ob- serving ' dass man eben hier, wo es sich um specielle concrete, uns aber sonst her nicht bekannte verhaltnisse und ereignisse handelt, eben sich bescheiden muss, nichts

42 2 VEDIC HYMNS.

zu wissen/ — Prof. Max Muller believes that navish/Mya makes navamam for navatamam excusable : * to the newest god the newest song.'

Note 4. Saya^a supplies to yuktena, not rathena, but manasa.

Verse 4.

Note 1. I do not think that Ludwig is right in believing that with verse 4 a new, independent section begins. — Comp. on this verse, vol. xxxii, p. 304 (II, 34, 7, note 3).

Note 2. Me may be accusative, as it frequently is. Should it be a dative, we should have to translate : c Who may tell A^vamedha for my sake/

Note 3. Medham can scarcely depend on dadat ; wisdom is not a gift which liberal princes may bestow on singers.

Verse 5.

Note 1. Of milk, curds, and barley. See Hillebrandt, Vedische Mythologie, I, p. 209.

MAiVDALA V, HYMN 28. 423

MAiV^ALA V, HYMN 28. ASH7AKA IV, ADHYAYA ], VARGA 22.

i. Agni kindled has sent his light to the sky; turned towards the dawn he shines far and wide, (The sacrificial ladle) goes forward with adoration, rich in all treasures, magnifying the gods with sacri- ficial food.

2. Being kindled thou reignest over immortality ; thou attendest for welfare the man who prepares the sacrificial food. He whom thou furtherest, acquires all wealth and puts in front hospitality (towards thee), O Agni \

3. Agni, show thy prowess for the sake of great bliss. May thy splendours be highest. Make our householdership easy to conduct \ Set thy foot on the greatness of those who show enmity to us.

4. I adore thy beauty, Agni, who hast been kindled, who art highly exalted. A bull, brilliant art thou. Thou art kindled at the sacrifices.

5. Being kindled, Agni into whom offerings are poured, sacrifice to the gods, best sacrificer, for thou art the carrier of oblations.

6. Sacrifice into (Agni) ; exalt Agni, while the sacrifice is going on. Choose him for your carrier of oblations.

424 VEDIC HYMNS.

NOTES.

The Rishi is VLrvavara Atreyf (cf. verse i) ; the metre is Trish/ubh in verses i and 3, Gagati in verse 2, Anush/ubh in verse 4, Gayatri in verses 5 and 6. Verse 3 = AV. VII, 73, 10 ; VS. XXXIII, 12 ; TS. II, 4, 1, 1 ; 5, 2, 4 ; MS. IV, 11, 1. Verse 5 = TS. II, 5, 8, 6. Verses 5-6 = TB. Ill, 5> 2, 3.

The Sukta is a later addition to the original Sa^hita.

Verse 2.

]NTote I. Should not dhatte be accented ? * He whom thou furtherest and (who) puts in front hospitality (towards thee), O Agni, acquires all wealth.'

Verse 3.

Note 1. Cf. X, 85, 23. sam ^aspatyam suyamam astu deva^. The additions to the single Ma/zdfelas seem, as a rule, to be of later origin than the hymns of the tenth Mandala. (see H.O., Prolegomena, p. 265); so it may be conjectured that the author of our verse imitated that passage of the great marriage hymn.

APPENDICES.

I. INDEX OF WORDS.

The additions to the single Ma/zdfelas seem, as a rule, to be of later origin than the hymns of the tenth Mandala. (see H.O., Prolegomena, p. 265); so it may be conjectured that the author of our verse imitated that passage of the great marriage hymn.

APPENDICES.

I. INDEX OF WORDS.

II. LIST OF THE MORE IMPORTANT PASSAGES QUOTED IN THE NOTES.

The following is not (like the Index to vol. xxxii) a complete Index verborum to the hymns translated in this volume, but only an Index of all the words which can be of any importance. It contains all rare, difficult, and doubtful words, all words of any mythological importance, and especially all words about which something is said in the Notes.

Three figures refer to MaWala, hymn, and verse, a small figure to a note. If a word occurs in a note only, the passage is put in parentheses.

M.W.

I. INDEX OF WORDS.

a ,demonstr. pronoun : aya, II, 6, 21. Awja, one of the Adityas, II, 1, 42. awju, Soma shoot, IV, 1, 19. awha^-yu, dispelling anguish, V, 15,

31.

aozhatf, distress, I, 94, 2.

awhas, evil, distress, anguish, I, 36, 14; 58, 8; 9; III, 15, 3; IV, 2, 8; 9; 3, 14; 11,6; 12, 6.

aktu, night, I, 36, 16 ; 68, 1 ; 94, 5 ;

II, 10, 3; III, 7, 6; IV, 10, 5; ati aktu>6 (conj. ati aktun), I,

M3» 32. aktu, ointment : aktu-bhi£ a^yate,

III, 17, i1.

akra, a racer, I, 143, 72; 189, 75 ; III,i,i2l; IV,6,3».

akshan, eye : jatam k&kshanah aksha- bhi£, I, 128, 3.

akshi, eye : diva£ akshi' iti, I, 72, io1.

akshita, imperishable, I, 58, 5.

cikshiyamawa, inexhaustible, III, 26, 9.

ag6ta, want of cows, III, 16, 5.

agopa, without a keeper, II, 4, 7.

Agni, fire, and god of fire, 1, 1,1, &c; III, 2, 92; agnfm-agnim, I, 12, 2 ; agnma agnf£ sam idhyate, I, 12, 6; agne agnfbhi£, I, 26, 10 ; agnfm (& vaha agne), I, 44, 8l ; vay^ it agne agnaya^ te any£, I, 59, 1 ; indram agnfm, III, 12, 3 ; purishyasa^ agna- ya£, III, 22, 4; agne vfjvebhi>& agni-bhi^, III, 24, 4 ; agne mdra£ £a, III, 25, 4; agnaya/» agnfshu, V, 6, 6.

agni-^ihv^, fire-tongued: agni- g\h\M, I, 44, 14.

agnidh, the Agnidh (priest) : agnft

(conj. agnft), II, 1, 22. agni-jn, possessing the beauty of

Agni, III, 26, 51. agra, summit: ripa£ agram, III, 5,

51; agre, at first, I, 31, 5; in

front of, I, 127, 10. agriya, foremost: agriyam, 1, 13, 10. agru, virgin: agruva£, I, 140, 81 ;

III, 29, 132.

agha, evil, I, 97, ia-8 ; 128, 5 ; V, 3,

7 ; harmful foe, I, 189, 5. agha-yat, harmful, IV, 2, 6 ; 24, 3. agha-yu, harmful, I, 27, 31 ; 147, 4;

IV, 2, 9.

agha-jawsa, attacking with evil spells, IV, 4, 3 ; V, 3, 7.

aghnya, cow, IV, 1, 6.

aftga: yat anga, whatever, I, t, 6.

Angiras, N. of Agni, I, 1, 6 ; 31, 1 ; 17; 74, 5; IV, 2, 15; 3> 15; 9, 7; V, 8, 4; 10, 7; n>A6; 21, 1 ; gy€shtf?a.m angirasam, I, 127, 2 ; ahgira£-tama£, the, highest Ahgiras, I, 31, 2; 75, 2 ; — pi. the Ahgiras (.R/shis), I, 71,2*; IV, 3, 111; V, 11, 61;- ahgirasvat, I, 31, 17; 45, 3 ;

78,3.

a^ftta, unseen, IV, 3, 1.

the Ahgiras (.R/shis), I, 71,2*; IV, 3, 111; V, 11, 61;- ahgirasvat, I, 31, 17; 45, 3 ;

78,3.

a^ftta, unseen, IV, 3, 1.

ay&itti, folly, IV, 2, 11; thoughtless- ness: a^itti-bhi£, IV, 12, 4.

a£££avaka, a certain priest, (I, 142,

42). iUMdr2Ly flawless, I, 58, 8; II, 3, 8;

III,i5,5. a^^idra-uti, whose blessings are

flawless, I, 145, 3. a^yuta, unshakeable, II, 3, 3.

428

VEDIC HYMNS.

ag, to drive : fit a^ate, he raises up,

1, 95, 7 ; fit a.g-an, they have driven out, IV, i, 13 ; & a^ati, may he lead, V, 2, 5 ; s£m a^ati, may he get together, V, 2, 12 ; a^ur yamu£, V, 6, io2.

a^a, goat, I, 67, 51.

a^-ara, undecaying, never ageing, I,

58, 2 ; 4; 127, 559; 143, 3;

144, 4; 146, 2; II, 8, 41; III,

2, 2; 6, 4; 8, 2; 18, 2; 23, 1 ; V, 4, 2.

ag-asra, unwearied, 1, 189, 4 ; III, 1,

21 ; 26, 7., aVata, unborn, V, 15, 2. a^-ami, unrelated, IV, 4, 5 ; V, 19, 4. ag-ira, agile, I, 140, 4 ; III, 9, 8. a^urya, undecaying, I, 146, 4; II, 3,

5; 8, 2; III, 7, 4; 7; a^uryam

(conj. a^uryai?), I, 67, i2. agTzata-keta, with unknown design,

V, 3, 11. ag-ma, course, III, 2, 12. %man, race, I, 65, 6. agra, plain : brihatih agran, IV, 1, 17. a%-, to anoint, I, 95, 6, &c; — sam-

anag&, he has shaped, I, 188, 9;

sam angatah, II, 3, 71 ; trfdha

sam-aktam, thrice-anointed, II,

3, 10; aktfi-bhi£ agyate, III, 17, i1; ahkte, he anoints him- self, V, 1, 3 ; anakti, IV, 6, 3s.

angi, ointment : a^g-f-bhi^, I, 36,

131. atandra, unwearied, I 72, 7 ; 95,

21; IV, 4, 12. atasa, brushwood, I, 58, 2 ; 4 ; II, 4,

7; III, 7, 32; IV, 4, 4; 7, 10. atithi, guest, I, 44, 4; 58, 6 ; 73, i2;

II, 2, 8 ; 4, 1 ; III, 2, 2 ; 3, 8 ;

26, 2 ; IV, 1, 201; 2, 7; V, 1,

8; 9; 3, 5; 4, 5; 8, 2; 18, 1. aturta, unconquered, V, 25, 5. atr/pa, insatiable, IV, 5, 14. atka, vesture, I, 95, 7. dtya, racer: ityah na pr/'sh^am

rotate, I, 58, 21;— I, 65, 6;

149, 3; II, 4, 4; III, 2, 3; 7 ;

7, 9 ; dtyam na saptim, III, 22, , i1 ; IV, 2, 3 ; V, 25, 6. Atri, V, 2, 6 ; 7, 10 ;— pi. the Atris,

V, 22, 4 ;— atri-vdt, I, 45, 31 ;

V, 4, 9 J 7, 81; 22, 1. atri, devourer, II, 8, 51. atrin, ghoul, I, 36, 141; 20; 94, 9. atha, and, I, 26, 9.

athan, elephant (?) : atharya£ na

dantam, IV, 6, 82. ad, to eat : adat, I, 127, 62. adat, having no teeth, I, 189, 5. adabdha, undeceivable, I, 76, 2 ; 95,

9; 128, 1; 143, 8; II, 9, 6 ;

III, 1, 6 ; IV, 4, 3 ; V, 19, 4. adabdhavrata-pramati, protector of

infallible laws, II, 9, i1. adas: asafi, yonder (sun), V, 17, 31. adabhya, undeceivable, I, 31, 10; , III, 11, 5; 26, 4; V, 5, 2. Aditi, I, 94,16; 95, ir ; 98, 3 ; II,

1, 11 ;, III, 4, 11; IV, 12, 4;

mata' Aditi£,I,72, 9; — a name of

Agni, I, 94, 151 ; — Freedom, IV,

1, 201 ; — aditim urushya, IV, 2,

ns;-m., IV, 3,82. adripita, undismayed, I, 143, 8; not

proud, IV, 3, 3. adr/pta, never foolish, I, 69, 3. £deva, godless, III, 1, 16 ; V, 2, 9 ; 10. adeva-yu, not caring for the gods, I,

150, 2. adbhuta, mysterious, wonderful, I,

77, 32; 94, 12 ; 13; 142, 3;

10; II, 7, 6 ; V, 10, 2; 23, 2 ;

adripita, undismayed, I, 143, 8; not

proud, IV, 3, 3. adr/pta, never foolish, I, 69, 3. £deva, godless, III, 1, 16 ; V, 2, 9 ; 10. adeva-yu, not caring for the gods, I,

150, 2. adbhuta, mysterious, wonderful, I,

77, 32; 94, 12 ; 13; 142, 3;

10; II, 7, 6 ; V, 10, 2; 23, 2 ;

— secret, IV, 2, 12. adman, food, I, 58, 2. adri, rock, I, 70, 41 ; 71, 2 ; 73, 6 ;

149, 1; IV, 1, 14 ; 15; 2, 153;

3, 11 ; — press-stone, III, 1, 1. adrfih, guileless, II, 1, 142; III, 9,

4 ; 22, 4. adrogha, guileless, III, 14, 6. advayat, truthful, III, 29, 5. advayavin, in whom is no falsehood,

III, 2, 15. £dha, then : &dha ksharanti (for

adha£ ksharanti ?), I, 72, 10s. adhi, prep, with abl, on behalf of :

r/tatadhi, I, 36, 11 K adhi-iti, remembrance, II, 4, 8. adhi-manthana, the support on which

the rubbing (for producing

the fire) is performed, III,

29, i2.

adhivasa, upper garment, I, 140, 9.

adhrigu, liberal, III, 21, 41 ; V, 10, 1.

Adhrf^? V, 7, io1.

adhvan, way, I, 31, 16; 71, 9; ddhvanai> deva-yanan, I, 72, 7s.

adhvara, worship, rite, sacrifice, I, 1, 41; 8 ; 12, 7,&c. : adhvaram ya^a, I, 26, 1 ; p&ti£ adhvara'- »am, I, 44, 9 ; ra^antam adh-

INDEX OF WORDS.

429

vara»am, I, 45, 4 ; ya^asya adhvarasya, I, 128, 41 ; adhvara- iva (conj. adhvar£-iva), III, 6, io3; adhvarasya pra-neta, III,

23, 1. adhvara-jn, beaut ifier of sacrifices,

I, 44, 32- adhvariy, to be as an Adhvaryu:

adhvari-yasi, II, 1,2. adhvari-yat, performing the sacrificial

service, IV, 9, 5. adhvaryu, the Adhvaryu priest, I,

94, 6; II, 5, 6; III, 5, 4 ; IV,

6,4 ; adhvaryu-bhi£ pa#£a-bhi£,

111,7,7.

anagna, not naked, III, 1, 6.

anagni-tra, not standing under Agni's protection, I, 189, 3.

anadat, not eating, III, r, 6.

ananta, infinite, IV, 1, 72.

anapa-vr/^ya, interminable, 1, 146, 3.

anamiva, free from plagues, III, 16, 3 ; 22, 4.

anarvdn, untouched, I, 94, 21 ; un- attainable, II, 6, 5.

anavadya, blameless, I, 31, 9; 71,

8; 73, 3.

anavabhra-radhas, with gifts that can- not be taken away, III, 26, 6.

anasvat, together with a car, V, 27, 1.

anakr/ta, whom it is not possible to drive to a place, I, 141, 71,

anaga, sinless, IV, 12, 4.

anaga^-tva, sinlessness, I, 94, 15.

anayata, unsupported, IV, 13, 5.

anayudha, unarmed, IV, 5, 14.

anin£, feeble, I, 150, 2.

anindra, Indra-less, V, 2, 3.

ani-baddha, unattached, IV, 13, 5.

ani-badha, unbounded, III, 1, iil.

anibhr/sh/a-tavishi, of undecaying strength, V, 7, 7.

ani-mana, immeasurable, I, 27, 11.

animishat, never slumbering, 1, 143, 8.

ani-misham, *with unwinking eyes, V, 19, 2.

ani-mesham, unremittingly, I, 31, 12.

anird, sapless, IV, 5, 14.

ani-vr/ta, unrestrained, III, 29, 6.

anishanga, without a quiver, I, 31,

i32. anika, face, II, 9, 6 ; III, 1, 15 ; 19,

41; IV, 5, 91; 15; 10, 3 ; 11,

1 ; 12, 2 ; V, 2, 1. anu, prep, with ablat., I, 141, 32. anuktha, hymnless, V, 2, 3.

anupa-kshita, undecaying, III, 13, 7. anush^u, by one's present power, I,

95,3- anush^uya, by one's present power,

anika, face, II, 9, 6 ; III, 1, 15 ; 19,

41; IV, 5, 91; 15; 10, 3 ; 11,

1 ; 12, 2 ; V, 2, 1. anu, prep, with ablat., I, 141, 32. anuktha, hymnless, V, 2, 3.

anupa-kshita, undecaying, III, 13, 7. anush^u, by one's present power, I,

95,3- anush^uya, by one's present power,

IV, 4, 14. anu-satya, follower of truth, 1 1 1, 2 6, r . anu-svadham, according to one's

wont or nature, II, 3, 11 ; III,

. 6> 9* anuna, without flaw, I, 146, 1 ; II,

10,6; III, 1,5; IV, 2,19; 5, 1. anng-u, sinlul, IV, 3, 13. anr/ta, sinful, IV, 5, 5. anr/ta, falsehood, V, 12, 4. anehas, unmenaced, III, 9, 1. anta^-vidvaws, knowing, I, 72, 7. antama, nearest (friend), I, 27, 5 ;

III, 10, 8 ; V, 24, 1. antara, closest, I, 31, 13 ; nearer,

III, 18, 2 ; — in the midst, I, 44, 12.

antariksha, air, I, 73, 8; III, 6, 8; 8,8 ; 22, 2 ; IV, t4, 2 ; V, 1, 11. anti, nigh, I, 79, 11 ; 94, 9. andha, blind, I, 147, 31 ; 148, 52. andhas, darkness, I, 94, 7. andhas, sap, IV, 1, 19. cinnaj food : sthini anna, I, 127, 4s ;

IV, 7, 10; tri-vr/t annam, I, 140, 22; anna, instr.,. IV, 7, u1.

anniyat, desirous of food, IV, 2, 7. anyad-anyad, the one and the other,

h 95, 1. anya-vrata, following another law,

V, 20, 2.

dp, pi., water, Waters, I, 36, 8 ; 95, 31; 96,1; 2; IV,3,i2,&c.; gar- bha^apam, I, 70, 3 ; III, 1, 12 ; 13; 5, 3 5 apam napat, I, 143, i2; ill, 9, 1 ; apam upa-sthe,

1, 144, 2 ; apam sadha-sthe, I, 149, 4; II, 4, 2 ; ayu£ apam, III, 1, 5; matrib apai>, III, 9, 2 ; ap-su jritdm, III, 9, 4 ; apam durowe, III, 25, 5 ; avin- dat apa^>, V, 14, 41.

apatya, offspring, I, 68, 7. apara-^ita, unconquered, III, 12,

9; V, 25,6. apari-vr/ta, uncovered, II, 10, 3. apajya, bereft of sight, I, 148, 52. apas, work, I, 68, 5 ; 69, 82; 70, 8 ;

II, 3,6; HI, 3, 3; 12,7 ; IV,

2, 14 ; see apas.

apas, active, I, 31, 8 ; 71, 3 ; 95, 4 ;

III, 2, 5; 7; 8, 5;— work:

430

VEDIC HYMNS.

apasi (conj. upasi), III, i, 33 ;

ii4; apa£ (conj. apa£), Ill,

6, 72. apasyu, ever active, I, 79, 1. apad, footless, IV, 1, 11. apara, boundless, III, 1, 14. api-dhi, covering, I, 127, 73. apwarvard, approach of darkness,

HI, 9, 72. api-sthita, standing on, I, 145, 4s. apurvya, wonderful, III, 13, 5. apr/wat, not giving, V, 7, 10. ap-tur, crossing the waters, III, 27,

ii3. ap-turya, crossing the waters, III,

12, 81. Apnavana, IV, 7, 1. dpnasvat, rich: apnasvatishu urva-

rasu, I, 127, 6. apya, living in the water, I, 145, 5. apra-ayu(s), unremitting, I, 127, 5*. aprati-skuta, unrepressed, III, 2, 14. dpra-dripita, unconfused, I, 145, 2. apra-mr/shva, not to be despised,

IV, 2, 5.

apra-yu£££at, never failing, unre- mitting, I, 143, 8 ; II, 9, 2; III, 5, 6 ; 20, 2.

apra-vita, virgin, IV, 7, 91.

apsu-sad, dwelling in the waters,

HI, 3, 5- abhi-khya7, looking at, I, 148, 52. abhi-gT/u, on one's knees, I, 72, 5. abhi-dyu, striving for heaven, I,

127, 7 ; HI, 27, 1. abhi-pitva, the time of rest, I, 189,

,,2 3

abhf-mati, plotter, III, 24, 1 ; assault,

V, 23, 41.

abhimati-sah, victorious over hostile

abhi-gT/u, on one's knees, I, 72, 5. abhi-dyu, striving for heaven, I,

127, 7 ; HI, 27, 1. abhi-pitva, the time of rest, I, 189,

,,2 3

abhf-mati, plotter, III, 24, 1 ; assault,

V, 23, 41.

abhimati-sah, victorious over hostile

plots, II, 4, 9. abhi-yug-, attack, III, 11,6; V, 4, 5. abhkrasti, curse, I, 71, 10; V, 3, 7 ;

12. abhijasti-^atana, dispeller of curses,

III, 3, 6. abhijasti-pavan, protector against

imprecations, I, 76, 3.. abhi-jri', leading to, or striving for,

gloriousness, I, 98, i1 ; 144, 6. abhfstui, victory, V, 17, 5. abhishri-kr/t, helpful, IV, 11, 4. abhi-hrut, injury, 1, 128, 5 ; anything

leading astray, I, 189, 61. abhike with ablat., I, 71, 8*. abhra, cloud, I, 79, 2.

abhratr/, brotherless : abhratara£, IV, 5, 52.

abhva, wondrous, I, 140, 5 ; mons- trous might, II, 4, 5.

am, to plague : abhf amanta, I, 189, 31.

ama, vehemence, I, 66, 7 ; fear : ame dhat, I, 67, 3.

amati, impetuous splendour, I, 73, 23.

amati, lack of thoughts, senseless- ness, III, 8, 21; 16, 5 ; IV, 11, 6.

dmartya, immortal, I, 44, 1 ; 1 1 ; 58, 3 ; 111,2, 11; 10,9; 11, 2 ; 24, 2; 27, 5; 7; IV, 1, 1; 8, 1 ; 9, 2 ; V, 4, 10.

amardhat, never failing, III, 25, 4.

ama-vat, violent, impetuous, I, 36, 20 ; IV, 4, 1.

amftra, enemy, III, 18, 2 ; IV, 4, 4 ;

12, 2. amitra-dambhana, deceiver of, foes,

IV, 15, 4.

amitra-yudh, attacking the enemies,

III, 29, 15. dminat, innocent, IV, 5, 6. amiva-^tana, driving away sickness :

amiva-^atanam, I, 12, 7. amiva, plague, I, 189, 3 ; III, 15, 1. amura, not foolish, unerring, wise,

I, 68, 81 ; 72, 2 ; 141, 12 ; III,

19, 1; 25, 3; IV, 4, 12; 6, 2;

11,5. amnkta, uninjured, inviolable, III,

6, 4; 11, 6; IV, 3, >21. amr/ta, immortal (Agni), I, 26, 91 ;

44, 51; 58, 1; 70, 42, &c.;— pi.

the immortal gods, I, 59, 1,

&c. ; — immortality, I, 13, 52;

68, 41; 72, i1; 6; III, 1, 14;

23, i2; 25, 2; V, 3, 4; 28, 2;

amr/tasya nabhim, III, 17, 4; —

ambrosia, I, 71, 9s; III, 26, 7;

V, 2, 32.

amrita-tva, immortality, I, 31, 7;

72, 9; 96, 6; v, 4, 10. amr/tyu, immortal, III, 2, 9. ayas, ore, IV, 2, 173. aya, thus, III, 12, 2. av&s, never-tiring (flame), III, 18,

21; IV, 6, 10. ara, spoke of a wheel, I, 141, 9 ; V,

13, 6.

arakshas, benevolent, II, 10, 5. arawa, stranger, V, 2, 5. ara«i, kindling-stick, I, 127, 41 ; III, 29, 2 ; V, 9, 3.

INDEX OF WORDS.

431

arati, steward (?), I, 58, 71; 59, 2; 128, 6; 8; II, 2, 2; 3; 4, 2 ;

III, 17, 4; IV, 1, 1; 2, 1; V,

, 2' lS"

aram, enough, I, 66, 5 ; dajat dram,

he satisfies, I, 70, 5 ; readily,

II, 5, 72; 8; puru va aram

(conj. puruvaYam), I, 142, io2.

aram-kr/t, doing service, II, 1, 71. -

ararivaws, niggardly, I, 147, 4; 150, 2 ; III, 18, 2.

arati, malign power, II, 7, 2 ; III, 18, 1 ; 24, 1 ; IV, 4, 4 ; aratau (conj. fof aratau), V, 2, i8; pi., . V 2,6.

arati-yat, niggard, I, 99, i2.

arati- v£n, malicious, I, 147, 4.

aravan, niggard : &rav«a£, I, 36, 15 ; 16.

ararivaws, niggardly, I, 147, 4; 150, 2 ; III, 18, 2.

arati, malign power, II, 7, 2 ; III, 18, 1 ; 24, 1 ; IV, 4, 4 ; aratau (conj. fof aratau), V, 2, i8; pi., . V 2,6.

arati-yat, niggard, I, 99, i2.

arati- v£n, malicious, I, 147, 4.

aravan, niggard : &rav«a£, I, 36, 15 ; 16.

arf, poor: arya£, I, 70, i1,2; 71, 32; 150, i1; — he who does not give, niggard, I, 73, 51,2; II, 8, 2 ;

IV, 4, 6; V, 2, 12.

arf, the Arya : arya\6, IV, 2, 128;

185. arish/a, uninjured, V, 18, 3. arishvat, unharmed : arishyanta£,

II, 8, 6 aruwa, red, I, 73, 7 ; II, 1, 6. arum, the red (cow, or Dawn), I,

140, 13; IV, r, 163; 2, 16;

14, 31- arupita ? IV, 5, 71. arushd, red; ruddy, I, 36, 9 ; 141, 8;

II, 2, 8 ; III, 1, 4; 7, 5; 15, 3; 29, 6; IV, 15, 62; V, 1,5; arusha, the two ruddy horses, I, 94, 10; II, 10, 21; IV, 2, 3; arushasa^, I, 146, 22; IV, 6, 9 ; arushasya vr/sh;za£, V, 12, 22; 6 ; — arushim (conj. arushi^?), 1,71, i2; arushim, I, 72, io*.

arusha*-stupa, whose summit is red,

III, 29, 3. arukshita, soft, IV, 11, 1. arepas, stainless, IV, 10, 6.

arka, song, I, 141, 13 ; III, 26, 71 ;

8; IV, 3, 15; 10, 3; V, 5, 4. ar£, to sing, praise: ar^an, III, 14,

4 ; arHmi, IV, 4, 8 ; anri£u£,

V, 6, 8 ; arianta£, V, r 3, 1 ; ar£a, V, 16, i1; 22, 1; 25, 7; — abhf karam ar£an, they sang tri- umphantly, IV, 1, 142 ; — pra ar^anti, III, 12, 5; pra ar^a, I sing, III, 13, i1.

ar£f, flame, I, 36, 3 ; 20, &c. ar£is, flame, IV, 7, 9 ; V, 17, 3. ar«n, flood : diva£ ar«am, III, 22, 3. anzava, waving, III, 22, 22. anzas, wave, IV, 3, 12. artha, aim, I, 144, 32; III, 11, 3* ;

IV, 6, 10. arbha, small, I, 146, 5.

arbhaka, little : arbhak6bhya>6, 1, 27,

13. aYmiwi in narmiwi? (I, 149, 31). aryd, Aryan, IV, 1, 7; (2, 123; 185;)

V, 16, 3.

Aryaman, I, 26,4; 36, 4; 44, 13;

79, 3 ; 141, 9; II, 1, 4; IV, 2, f\\ 3, 5; V, 3, 2; arva/z£ : arva»£am yakshva, sacrifice

and bring hither, I, 45, 10. arvat, horse, I, 27, 9; 73, 9; 145,

31; II,2,io; IV, 15, 6; V, 6,

1; 2. arvan, horse, I, 149, 3; IV, 7, 11;

arhawa, deservedly, I, 127, 6. arhat, worthy, I, 94, 1 ; J I, 3, 1; 3 ;

V, 7, 2. av, to protect, bless, help : ava£, I,

27, 7 ; avisha£, III, 13, 6, &c. dva: agne£ aVena for agne rdve«a,

I, 128, 51.

avadya, disgrace, IV, 4, 15.

avan i, course, I, 140, 5 ;— river, V,

II, 5.

avama, lowest (god), IV, 1, 5. avara, later (or, nearer), I, 141, 5 ; —

lower, II, 9, 3. avasana, not clothed, III, 1, 6. avastat, below, III, 22, 3. ava-stha, retirement, V, 19, i1. avasyu, desiring help, II, 6, 6. avitr*, helper, I, 36, 2 ; 44, 10; III,

i9, 5. avi-mat, rich in sheep, IV, 2, 51. avishyat, wishing to drink, I, 58, 2. avishyu, greedy, I, 189, 5. avirata, want of heroes, III, 16, 5. avr/ka, without danger, I, 31, 13;—

keeping off the wolf, IV, 4, 12. aj, to eat : pra ajana, III, 21, 1. ajatru, without a foe, V, 2, 12. a^ani, thunderbolt, I, 143, 5. ajas, cursing, IV, 4, 15. ajiva, unkind, V, 12, 5. ajirshan, headless, IV, 1, 11. ajman, stone (flint), II, 1, 1; III,

29, 6.

432

aj, to eat : pra ajana, III, 21, 1. ajatru, without a foe, V, 2, 12. a^ani, thunderbolt, I, 143, 5. ajas, cursing, IV, 4, 15. ajiva, unkind, V, 12, 5. ajirshan, headless, IV, 1, 11. ajman, stone (flint), II, 1, 1; III,

29, 6.

432

VEDIC HYMNS.

ajma-vra^a, dwelling in the rock- stable, IV, i, 13.

ajramish/^a, never tiring, IV, 4, 12.

ajrita, not resting on (?), IV, 7, 62.

ajva-daVan, giver of horses, V, 18, 32.

cbva-pejas, the ornament of which are horses, II, 1, 16.

a/vam-ish/i, winner of horses, 11,6, 22.

Ajva-medha, N. p., V, 27, 4-6.

ajva-radhas, giver of horses, V, 10, 41.

ajva, mare, III, 1, 4 ; 7, 22.

ajvfn, rich in horses, IV, 2, 51 ; V, 4,11.

Ajvfnau, du., the two Ajvins, I, 44, 2; 8 ; 14; III, 20, 1 ; 5; 29, 61 ; IV, 2, 4; 13, 1 ; 15, 9; 10; V, 26, 9.

ajvya, of the horses, I, 74, 7.

asha/y&a, invincible, III, 15, 4.

ash/ama, eighth (rein or priest of Agni), II, 5, 21.

ash^-padi, eight-footed (i.e. cow with calf), II, 7, 52.

as, to be : prd astu, may it be fore- most, I, 13, 9; — sat&b ka. bha- vata£ £a, I, 96, 7 ; tvam t&n sam ia prati ka, asi, thou art united with them and equal to them, II, 1, 15.

as, to throw: ava-asya, I, 140, 10.

asat, nothingness, IV, 5, 14; — untrue, V, 12, 4.

asana, weapon, I, 148, 4.

asamana, striving apart, I, 140, 4.

asam-dita, unfettered, IV, 4, 2.

asam-mr/sh/a, not cleansed, V, 11, 3.

asaj^at, not sticking together, I, 13, 6 ; 142, 6.

asasat, never sleeping, I, 143, 3.

asita, black, IV, 13,4.

a*su, vital spirit, I, 140, 8.

asura, the Asura, miraculous lord; II, 1, 6; III, 3, 41; 29, 141; IV, 2,52; V, 12, 1 ; 15,1; 27,1.

asury&, mysterious power, V, 10, 2.

asta, stall, I, 66, 9 ; — home : astam yanti, V, 6, 1.

asta-tati, homestead, V, 7, 6.

astr/, archer, I, 66, 7; 70, 11; 71, 51; 148, 4; IV, 4, 1.

astr/ta, indestructible, I, 140, 8.

aspandamana, without trembling, IV, 3, 10.

asmad, pers. pronoun : asmakam astu, may he be ours, 1, 13, 10 ; pra va£ imahe, we entreat for

you, I, 36, i1 ; va£ untranslated,

I, 66, 91 ; sih na£, thus (give) us,

I I, 6, 51 ; are* asmat, IV, 1 1, 61. asma-druh, he who deceives us:

asma-dhruk, I, 36, 16. asmadryak, turned towards us, V,

4, 2. asma-yu, inclined towards us, I,

142, 10. asrfdh, not failing, I, 13, 9 ; V, 5, 8. asredhat, unerring, III, 14, 5. asreman ? Ill, 29, 13*. asvapna^-, never sleeping: asvapna-

gnh, IV, 4, 12. ahan, day, I, 71, 2 ; dirgha aha, I,

140, 13.; ahna£, by day, IV, 10,

5 ; agre ahnam, V, 1, 4 ; 5. ahi, snake, I, 79, 1. ahurya, not to be led astray : ahur-

ya£ (conj. for ahurya^), I, 69, 41. ahraya, fearless, I, 74, 8 ; glorious,

III, 2, 4.

ahrayawa, fearless, IV, 4, 14.

ake, near, II, 1, 10.

&-kshita, habitable, V, 7, 7.

agas, sin, IV, 3, 5 ; 12, 4 ; V, 3, 7;

12. a-^ani, birth: tisra£ a-^ani^, III,

17, 31- at, then, I, 148, 41. a-t&ni, an expander : ya^wam a-

tani£, II, 1, 10. \x atithya, hospitality, I, 76, 3 ; IV, 4,

10 ; V, 28, 2. atm&n, vital breath : atmaMva jeva£,

&-kshita, habitable, V, 7, 7.

agas, sin, IV, 3, 5 ; 12, 4 ; V, 3, 7;

12. a-^ani, birth: tisra£ a-^ani^, III,

17, 31- at, then, I, 148, 41. a-t&ni, an expander : ya^wam a-

tani£, II, 1, 10. \x atithya, hospitality, I, 76, 3 ; IV, 4,

10 ; V, 28, 2. atm&n, vital breath : atmaMva jeva£,

1,73,2. a-dadf, seizer: sidat a-dadf£, I, 127,

62. Aditya, IV, 1, 2 ; pi., the Adityas,

I, 45, 1 ; 94, 3; 188, 4; II, 1,

13; 3, 41; HI, 8, 8; 20, 5. a-deva, godly, II, 4, 1 ; devam 8-

devam, IV, 1, i8. a-dhava, purification, I, 141, 33. a-dhr/sh, attack, II, 1, 9. adhra, weak: adhrasya, I, 31, 142. anushak, in due order, I, 13, 51 ; 58,

3 ; 72, 7 ; II, 6, 8 ; III, 11, 1;

IV, 4, 10; 7, 2; 5; 12, 3; v, 6, 61; 10; 9, 1 ; 16, 2 ; 18, 2 ; 21, 2 ; 22, 2 ; 26, 8.

ap : pari apa, he has won, I, 76, 1. Apay&, N. of a river, III, 23, 4. api, companion, I, 26, 3 ; 31, 16 ; IV, 3, 13-

INDEX OF WORDS.

43:

a-pr/&££ya, whose leave should be asked, I, 60, 2.

apya, companionship, I, 36, 12 ; III, • 2, 6.

ami, raw, IV, 3, 9s.

ft-ya^-ishA&a, best performer of sacri- fices, II, 9, 6.

ayasa, of iron, I, 58, 8.

ayu, the living, I, 31, 22 ; 11 ; 66, 1 ; 140, 8 ; 147, i1;— lively: ayuva£ dhenava^, II, 5, 5; — Ayu, N. p., I, 96, 22; II, 2, 8; 4,2; IV, 2, 121; 18V; V, 7, 6; j&msam ay6£, IV, 6, n2; V, 3, 42 ; pl., the Ayus, I, 58, 32; 60, 3; IV, 7, 4;— n., life,

„ ni, 3, 7.

ayudha, weapon, V, 2, 3.

ayus, life : vfjvam ayu£, I, 73, 5 ; ayu£ apam, III, 1, 52; dirgham ayu£ pra-yakshe, III, 7, 1 ; trim ayuwshi, III, 17, 31, &c.

a-r6dhana, ascent, IV, 7, 8 ; 8, 2 ; 4.

artana ? I, 127, 61.

artvi^ya, duty of a priest, I, 94, 6.

arya, the Aryan, I, 59, 2 ; vfja£ arta, I, 77, 33; 96, 3-

avte-r/^ika, (I, 44, 31).

avi^-tya, visible, I, 95, 5.

avfs, manifest : avf£ bhava, I, 31, 31 ; avf£ babhutha, V, 1, 9 ; avta kr/«ute, V, 2, 9.

a-jas, hope : a-jasa, IV, 5, n1.

aja, region, V, 10, 6.

ajina, old (?), 1, 27, 131.

aju, swift racer, I, 60, 5 ; IV, 7, it.

aju-ajvya, plenty of swift horses, V, 6, 10.

aju-ya', quickly, IV, 4, 2.

a-jujuksha«i, flaming, II, 1, 1.

ajushawa, aspiring after, IV, 1, 13.

aju-h£man, quick inciter, II, 1, 5s.

as : upa asate, they approach rever- entially, I, 36, 7 ; III, 2, 6 ;— sam-asate, they lie down round about, III, 9, 7.

as, mouth: assi, I, 76, 41 ; 140, 2 ; II, 1, 1 41 ; in the presence of, IV, 5, 10 ; manifestly, V, 17, 2 ;

5 ; 23, 1.

asan, mouth, I, 75, 1; III, 26, 7;

V,6,9;,i8,4.a „ . f asa, face : yasya asaya, in whose

presence, I, 127, 8. asa't, adv., near, I, 27, 3. a-suti, drink, II, 1, 14.

asura, of the Asura : garbha£ asura£,

III, 29, 11. askra, united, III, 6, 43. asya, mouth, II, 1, 13 ; V, 12, 1. a^nuta, see hu. a-hurya, to be led astray : a-hurya£

(conj. ahfirya^), I, 69, 41.

asa't, adv., near, I, 27, 3. a-suti, drink, II, 1, 14.

asura, of the Asura : garbha£ asura£,

III, 29, 11. askra, united, III, 6, 43. asya, mouth, II, 1, 13 ; V, 12, 1. a^nuta, see hu. a-hurya, to be led astray : a-hurya£

(conj. ahfirya^), I, 69, 41.

i: ayate, he proceeds, I, 127, 36 ; yanta£, corrupt for vyanta£ ? I, 140, 132; sanfm yate, striving for gain, V, 27, 4 ; — adhi ihi, think thou (of us), I, 71, io2; — sib nu iyate (Sawhita : sa. nvi- yate), conj. sanu ( = sa ami) iyate, I, 145, i1; — anta£ iyase, thou passest between, 11,6,7 ; — apa afye£, V, 2, 8 ; — upa a imasi, we approach, 1, 1, 7 ; — pari-eta', will overtake, 1, 27, 8 ; — pra-yati yagne, adhvare, while the sacri- fice is going on, III, 29, 16 ; V, 28, 6 ; pra-yai devebhya^, that the gods may come forth, I, 142, 6 ; eti pra, I, 144, i2 ; — na prati-itaye, not to be with- stood, I, 36, 20 ; — sam yanti, come together, I, 31, 10; see sam-ydt.

id, nourishing power, sacred food : i/si kr/tani, I, 128, 7 ; Mih pade, I, 128, 1; II, 10, 12 ; h6taram

, ML&, m,4, 3.

I/a, * Nourishment/ N. of a goddess,

I, 13, 91; 31,11s; 142,9 ; 188, 8; II, 1, 111; 3, 8; III, 1, 231; 4, 8; 7, 5; 27, io2; V, 4, 4; 5, 8; i/aya£ pade, III,

23, 43 ; 29,4; i/a, instr., Ill,

24, 2 ; f/aya£ putra£, III, 29, 3s. i7a-vat, rich in nourishment, IV,

2,5.

ita^-uti, who from here distributes his blessings, I, 146, 2.

fti, thus : iti kratva, with this inten- tion, IV, 1, i1.

ittha', truly, I, 36, 7 ; t4i, i ; V, 17, 1 ; ittha dhiya, with right thought, III, 27, 6.

ittM-dh?, thus minded, IV, 11, 3.

idam, this : asmai (after the plural y£), I, 67, 81; asmai (verb to be supplied), I, 70, 41 ; yadi idam, when here (all this happened), I, 79, 23 ; yadi idam, as I am here, IV, 5, n2;

[46]

434

VEDIC HYMNS.

there, II, 5, 5 ; esham (conj.

esham), IV, 2, 41. idei £it-ida >£it, now-now, IV, 10, 5, idhmd, fuel, I, 94, 4 ; III, 18, 3. in : in6shi, thou drivest away, IV,

10, 7 ; — pra ainot, he has driven

forward, I, 66, 10. in&, strong, I, 149, 1. fndu, Soma, V, 18, 2. Indra, I, 13, 12 ; 142, 4; 5; 12 ;

13; H, 1, 3; 3, 3; 8, 6; III,

4, 6; 11 ; 22, 1 ; 25, 4; IV,

2, 17 ; V, 2, 8 ; 3,1; 5, 3; 11 ; > 1 1, 2 ; fndram agnim, III, 12, 3. Indragni, du., Ill, 12, 1; 2; 4-9;

' Y>,27>6'

Indravfsh«u, du., Indra and Vishwu,

IV, 2, 4.

inv, to stir up, to further : invati, I, 128, 5 ; invata£, I, 141, 4 ; invasi, I, 94, 10; 141, 10; V, 28, 2 ; invanta£, III, 4, 5 ; in- vire, V, 6, 6.

fbha, elephant, IV, 4, i1.

fbhya, rich, I, 65, 7.

iva : svena-iva, read sv6na eva" ? I, 145, 22.

ish, to long, seek: 'Mbinta, I, 68, 8 ; i^anta^, I, 72, 2 ; ishu£,

111,1,2.

isb, to incite: ishe, infin., I, 71, 83 ; ishayanta manma, they have stirred up our prayers, I, 77, 48 ; ishawi, II, 2, 92; ishita, III,

3, 2; 4, 3 ; 12, 1.

fsh, food, I, 12, 11 ; 27, 7 ; 36, n,

&c. ; V, 6, 1-10 ; ish^m neta,

III, 23, 22. isha, food-giving, I, 189, 82. Ish£, N. p., V, 7, 10. isha/ry: ishawyanti, they speed it

fsh, food, I, 12, 11 ; 27, 7 ; 36, n,

&c. ; V, 6, 1-10 ; ish^m neta,

III, 23, 22. isha, food-giving, I, 189, 82. Ish£, N. p., V, 7, 10. isha/ry: ishawyanti, they speed it

hither, V, 6, 61. ishay, to seek nourishment : ishd-

yanta, II, 2, n1. ishird, vigorous, quick, I, 128, 5 ;

HI, 2, 13 ; 5,4. ishudhyat, supplicant : ishudhyat6, 1,

128, 64. ishuy, to fly like an arrow, to shoot

arrows (?) : ishuyate, I, 128,

ishu-yat, desiring food (?), I, 128, 42.

ish/ani? I, 127, 61.

ish*f, wish, search, I, 143, 82; 145,

1; 148, 3 ; IV, 4, 7. ishrf, sacrifice, II, 1, 91.

ish/f, incitement (?), IV, 6, 72.

i : pra imahe va£, we entreat for you, I, 36, i1 ; — a imahe, we implore, III, 26, 5.

\dy to magnify: i/e, I, 1, i2; 44, 4; III, 1, 15; 27, 2 ; 12; IV, 3, 3 ; 91 ; i'/ate, I, 36, 1 ; 128, 8 ; III, 6, 3 ; 10, 2 ; 13, 2; 27, 14 ; V, 1, 7; 8, 3 ; 9, 1; 14, 2 ; 3 ; 21, 3; i/ata, I, 96, 31 ; itte, V, 12, 6 ; i/ita, V, 17, 1; 21, 4; i'/ana, II, 6, 6; 28, 1 ; i/it£, I, 13, 41; 142, 41 ;

II, 3, 3 ; V, 5, 3 ; 7.

i/enya, to be magnified, I, 79, 5 ; 146, 5; III, 27, 13; V, 1, 9;

14, 5-

l^ya, worthy of being magnified: \dydih, I, 1, 2; 12, 32; 75, 4; 188, 3; II, 1,4; III, 2, 2; 5, 6; 9; 9? 8; 17, 4; 27, 4; 29, 2; 7; IV, 7, 1; 2; V, 22, 1.

ir : iratam, may they arise, IV, 8, 7 ; irayadhyai, he shall rise up, IV, 2, i1; — a-irire, they have raised, set to work, I, 143, 4'

III, 11, 9; 29, 15;— nt erire;: they have roused, I, 128, 8; II, 2, 3; IV, 1, 1.

ivat, like this, IV, 4, 6 ; 15, 5.

]j, to rule : foata, I, 36, 16 ; II, 7, 2 ; vasva£ ije, I, 71, 9; yavat i'je, as far as I have power, III, 18, 3.

wana, master, lord, I, 73, 9 ; 79, 4 ;

I41, 3. ish : ishate, they flee, I, 141, 8 ; — a ishate, he advances, I, 149, i2.

ukthci, hymn, litany, I, 27, 12 ; 71,

2; 140, 13; II, 8,5; III, 5,2;

13, 6; 20, 1; IV, 3, 4; 16; 6,

iij 11, 3; V, 4, 7; 6, 9; 18,4. ukthavahas, (I, 127, 81). uktha-^as, chanting litanies, IV, 2, 16. ukthfn, rich in hymns, III, 12, 5. ukthya, praiseworthy, I, 79, 12; III,

2, 13; 15; 10,6; 26, 2; V, 26, 6. uksh, to sprinkle : aukshan, III, 9,

9 ; satyam ukshan, IV, 1, 10. uksh, to grow. See vaksh. ukshan, bull, I, 146, 2 ; II, 7, 5 ;

111,7,6; 7a; V,27,5. ugra, strong, mighty, I, 127, 11; III,

26,5; IV, 2, 183. Ugrd-deva : ugra-devam, I, 36, 181.

INDEX OF WORDS.

435

u£atha, hymn, I, 73, 10; 143, 6; IV, 2, 20; V, 12, 3.

uttana* : uttana, lying extended on

her back, II, 10, 31 ; III, 29,

32 ; V, 1, 3*; — nyan uttana^,

spread out downwards-turned,

A IV, 13, 5.

uttana-hasta, with outstretchad hand,

I", '4, 51- ut-vat : ut-vata£ ni-vata£, to the

heights and to the depths, III,

2, 10. utsa, spring, III, 26, 9. udanya, of water^II, 7, 3. udyata-sru£, the sacrificer who raises

the spoon, I, 31, 5. und, to moisten : havyam undan,

II, 3, 2. upa-&bhrit, the bringing : ur^am upa-

gfohWti, I, 128, 2. upa-iti, approaching, supplication, I,

utsa, spring, III, 26, 9. udanya, of water^II, 7, 3. udyata-sru£, the sacrificer who raises

the spoon, I, 31, 5. und, to moisten : havyam undan,

II, 3, 2. upa-&bhrit, the bringing : ur^am upa-

gfohWti, I, 128, 2. upa-iti, approaching, supplication, I,

76, il; III, 18,1. upa-kshetr/, follower, III, 1, 16. upabdf, noise produced by going, I,

74, 7l. upa-msL, high up, I, 31, 151. upama, likeness, (I, 31, 151). upa-mada, enjoyment, III, 5, 5. upa-mft, supporting, I, 59, i3 ; pillar,

IV, 5, 1. upara, lower, I, 79, 3s; 128, 3 ;

uparasu, in our neighbourhood,

I, 127, 52; uparasya, nearer, IV, 2, 186 ; uparan, getting be- hind, II, 4, 91.

upa-vaktr/, the U. priest, IV, 9, 51. upas, lap : upasi (conj. for apasi),

(in, 1, 3*; 1 1*).

upa-sad, sitting down (reverentially),

II, 6 1'. Upa-stuta,.I, 36, 1 o1; 171. upa-stuti, praise, I, T48, 2. upa-stha, lap, I, 95, 4 ; 5 ; pitr6£

upa-sthe, I, 31, 9 ; 146, 1 ; III, 5, 8 ; 26, 9 ; ap&m upd-sthe, I, 144, 2 ; matu£ upa-sthe, III, 8, 1; 29, 14; V, 1, 6; 19, 1.

upa-sthayam £arati, he goes to greet them, I, 145, 4s,

upaka, neighbouring, I, 142, 7 ; III, 4, 6.

upak£, near at hand, I, 27, 6; IV, 10, 5; n, 1.

upeti, see upa-iti.

ubh : ubdham, closed, IV, 1, 15; — sam-ubdham, confined, V, 2, i1.

ubh£, both: ubh^L for ubhe, I, 140, 31; ubhe* fti toke* fti tdnaye, I, 147, 13.

ubhaya, both, I, 26, 91 ; 31, 7; ubhayan, both (kinds of men, the pious and the impious), I, 189, 72 ; of both kinds (wealth),

, II, 9, 51. uni, wide : uru kshayaya £aknre, I,

36, 8 ; urvi7, the wide (Earth), I,

146, 2; II, 4, 7; uru, wide

space, III, 1, 111. uru-gaya, wide-ruling, II, 1, 3 ; III,

6, 46 ; IV, 3, 7 ; 14, 1 . uru-^rayas, extending over wide

spaces, V, 8, 6. uru- vya>/>§, far-reaching, V, 1, 12. uru-jawsa, widely-renowned : uru-

sawsaya, I, 31, 14. urushy, to guard, deliver : urushya,

I, 58, 8; 9; IV, 2, 6 ; to keep off: aditim urushya, IV, 2, n3; urushy&t, he has escaped into wide space, III, 5, 8.

urvara, field, I, 127, 6.

Urva\n: urvaji£, IV, 2, 184.

urviya7, far and wide, I, 141, 5 ; II, 3,5; III, 1, 18; V, 28,1.

ulks(, firebrand, IV, 4, 2.

us, see vaj.

uj&dhak, eagerly burning, III, 6, 73.

Vjigf (Agni) the Vs\g (or willing one), III, 3,7; 8 ; 11, 21 ; 27, io3; — pi., the Uji^s, mythical priests, I, 60, 21; 4; 128, i2 ;

189, 7; II, 4, 53; HI, 2, 42; 9; 15, 32; IV, 1, 151 ; V, 3, 4. ush, to burn down: ushwan, II, 4, 7 ; — nf oshatat, burn down, IV,

■ 4,4- ush, to shine. See vas. usha£-budh, awakening with the dawn, I, 44, 1 ; 9 ; 65, 9 ; 127, 10; III, 2, 14; IV, 6, 8. ushaV, dawn : usra£, gen. sing., I,

71, 22.

ushas, dawn, I, 71, 1 ; 94, 5 ; ushasa£ navedai>, I, 79, i3 ; vasto£ ushcisa£, I, 79, 6 ; dosha ushasi,

II, 8, 3 ; IV, 2, 8 ; prdti dosham ushasam, IV, 12, 2; ushasa^ vi-rok£, III, 5, 2; ushasa£ vf- ush/au, III, 15, 2; IV, 1, 5; 14, 4 ;— Dawn, the goddess, I, 44, i1; 2; 8; 14; III, 17, 31; 20, 1; IV, 2, 15; 3, 112; V, 1,

f 2

436

VEDIC HYMNS.

i; 28, 1 ; usha£ g&xkh, lover of the Dawn, I, 69, i1; 9; dev? ushsL^, III, 20, 5; IV, r, 17; 14, 3 ; dosham ushasam, Night and Morning, V, 5, 6 ; — du., nakta ka, ushasa, I, 73, 7; ushasau, the two Dawns, Night and Dawn, I, 188, 62; III, 4, 61 ; 14, 3 ; V, 1, 4 ;-— ushasa^, the Dawns, I, 44, 10 ; II, 2, 2 ; 7; 8; III, 5, 1; IV, 1, 133; 2, 19; Af5, n; 14, 1 ;rusha£ vi- bhati&, III, 6, 7 ; ushasaAushu£,

III, 7, 10 ; ushasam agram, IV,

ushasanakta, Dawn and Night, II,

■3,6. usra, bright, I, 69, 9. usra7, milch-cow, IV, 1, 13 ; see also

ushar. usriya, ruddy cow, III, 1, 124; IV,

5,82;9.

utf, blessing, protection, 1, 36, 13, &c.

udhan, udder, 1,69, 31 ; 146,2; III, 29, 14 ; IV, 1, 19 ; 3, 10 ; rpitu>6 udha£, III, 1, 91 ; sasmin udhan,

IV, 7, 72; io,8\ uma, helpful, III, 6, 81.

ur^ : mahi urg-ayanti^, giving mighty

. vigour, III, 7, 4.

urg, vigour: urg-am pate, I, 26, 1;

uvgah napat, I, 58, 8 ; II, 6, 2 ;

III, 27, 12; V, 7, 1; 17, 5 ;

urgab putram, I, 96, 3 ; urg-a

pinvasva, III, 3, 7. nfr«a-mradas, soft like wool, V, 5, 41. ur«u: vi urwot, he has revealed, I,

68, 1 ; vi aunzot, he has opened,

I, 68, 10. firdhva*, straight, standing erect, I,

36, 13 ; 14; 95, 5, &c. urmf, wave, I, 27, 6 ; 44, 12 ; 95, 10. urmya, night, II, 4, 3. firva, stable, stall, prison, I, 72, 8 ;

III, 1, 14; IV, 2, 17; 12, 5. uh : uh6, he is considered, V, 3, 91.

ri, to go, &c. : r/wvati, he procures, I, 128, 6 ; he hastens, I, 144, 5 ; arta tmana diva/?, arose, V, 25, 82 ; — abhi aru£, they ran up to, III, 1, 4 ; — ut-aVitha, thou hast sprung, II, 9, 3 ; fit iyarti v^am, he raises his voice, III, 8, 5s ; fit arta, it rose up, IV, 1, 17 ;

fit aram, IV, 15, 7 ; — pra" aru/>, they have risen, III, 7, 1; pra iyarmi, I stretch forth, III, 19,

2 ; pra arta, it came forth, IV, 1,12 ; — vf ri»vati,he discloses, I, 58, 3 ; vi riwvan, they opened, I, 69, 10 ; vfri«vati,he opens, I, 128, 6 ; V, 16, 2 ; — sam-arata, he has come together, I, 145, 41; s&m r/wvati, it accomplishes, III, 2,1; he sets himself in motion,

III, n, 22 ; sam-rita£, erected, , IV, 13, 5.

r/kvan, singer, III, 13, 5.

rigmiya, praiseworthy, III, 2, 4.

rik, see ar£.

rik, hymn, (sacrificial) verse, I, 36, 11 ; II, 3, 7 ; V, 6, 5; 27, 4.

rig, ring, to press on, strive forward : ri/z^asana, I, 58, 3 ; 96, 3 ; ri%an, I, 95, 7 ; ri%ate, I, 141, 6; 143, 7; II, 1, 8; 2, 5 ; ringase, I press on, IV, 8, 1 ; — abhi rigyate, I, 140, 2; — si ringase. V, 13, 61; — nf ri%ate, he throws down, I, 143, 5 ; nf ringe, I catch hold, III, 4, 7.

r/£ika, (I, 44, 31).

riguy rightly, II, 3, 7 ; right deeds,

IV, 1, 17.

rigu-ank, going straight forward, IV,

6,9. r/£u-mushka, puissant, IV, 2,2; 6, 9. rigu-y&t, righteous, V, 12, 5. ri«a, debt, IV, 3, 132. rita, the JRita, Right, 1, 1, 8 ; 75, 51 ;

79, 3 ; 141, 1; 11; III, 4, 7;

6, 6; IV, 1, 132; 2, 31; 143;

*6; 191; 3, 42; 9-12; 5, 11;

V, 1, 7; 12, i1; 6l; 15, 2; 20, 4 ; ritat adhi, on behalf of Rita, I, 36, 111; ritdsya vrat&, I, 65,

rigu-y&t, righteous, V, 12, 5. ri«a, debt, IV, 3, 132. rita, the JRita, Right, 1, 1, 8 ; 75, 51 ;

79, 3 ; 141, 1; 11; III, 4, 7;

6, 6; IV, 1, 132; 2, 31; 143;

*6; 191; 3, 42; 9-12; 5, 11;

V, 1, 7; 12, i1; 6l; 15, 2; 20, 4 ; ritat adhi, on behalf of Rita, I, 36, 111; ritdsya vrat&, I, 65,

3 ; ritasya y6ni, I, 65, 4; III, 1, 11; IV, 1, 12; V, 21, 4; dhaVam ritasya, I, 67, 71 ; V, 12, 2 ; rita sapanta£, I, 67, 8; 68, 4 ; ritasya presha£ ritasya dhitf£, I, 68, 51 ; dadhan ritam, I, 71, 31; r/tasya dhenava^, I, 73, 6 ; r/tasya patha7, I, 128, 2 ; yahvi'fti ritasya, matara, I, 142, 7 » V, 5, 6 ; ritasya dhu^-sadam, I, 143, 7 ; ritasya dohana£, streams of Rita, I, 144, 21 ; rath % ritasya, III, 2, 8 ; IV, 10, 2; ritasya s^man, I, 147,

INDEX OF WORDS.

437

i4; ritam yat£, I, 188, 2 ; pur- \\h ritasya sam-dr/ja4 III, 5,

2 ; ritasya sadasi, III, 7, 2 ; gopa£ ritasya, III, 10, 2 ; ri- tasya pathya£ anu, III, 12, 7; ritasya y6ge vanusha£, eager to set to work the jRita, III, 27, 111; rit£na ritam nf-yatam, IV, 3, 91,2 ; ritasya pade\ IV, 5, 9 ; ritasya dhsiman, IV, 7, 7s ; ri- tasya rajmfm, V, 7, 3 ; ritena, in the right way, III, 4, 5 ; 5,

3 ; — adj., righteous, IV, 3, 81. rita-£it, intent upon .Rita (Right),

I, 145, 5 ; IV, 3, 4 ; V, 3, 9. rita-^ata, born in or from the .Rita :

rita-#ata£, I, 36, 19; 144, 7 ;

189, 6 ; III, 6, 10 ; 20, 2. rita.-gnA, knowing the right way, I,

72,8. rita-pji, protecting the .Rita, (III,

20, 41; v, I2> 32). rita-pra£-ata,born from -Rita, 1, 65,10. ritd-pravita, penetrated by -Rita, I,

70, 7. ritay, to perform the .Rita : ritayan

ritena, V, 12, 3. rita-yat, righteous, II, 1, 2; IV, 8,

3 ; v, 27, 4.

rita-yu, loving .Rita, V, 8, 1. rita-van, righteous, I, 77, 1 ; 2 ; 5 ;

III, 2, 13; 6, 10; 13, 2; 14,

2 ; 20, 4; IV, 1, 2 ; 2, 1; 6, 5 ;

7, 3; 7; 10, 7; V, 1, 6; 25, 1. rita-vr/dh, increaser ot .Rita, I, 13,

6; 44, 14; h2, 6; HI, 2, 1. ritu, season, I, 95, 3s; V, 12, f. ritu-tha', observing the right time,

n, 3, 7.

ritu-pa, guardian of the seasons,

III, 20, 41; V, 12, 32. ritvi^, ministrant, priest, I, 1, 1 ;

44, 11; 45, 7; 60, 3; II, 5, 71;

III, 10, 2 ; V, 22, 2 ; 26, 7. ritviya, at the appointed season, I,

143, 1; II, 1, 2; III, 29, 10. ridh, to accomplish : ridhyama, I,

31,8; IV, 10, i1. r/dhak, in one's peculiar way, III,

£ibhu, II, i, 101 ; III, 5, 61 ; V, 7, 7. r/shi, a .Rishi, I, 1, 2 ; 31, 1 ; 66, 4 ;

III, 21, 3 ; sahasram r/shibhi£,

1,189,8. rishi-kr/t, making (one) a .Rishi, I,

31, 163.

rishu, pi., dawns (?), I, 127, io5; V,

25, i2. rishva, tall, I, 146, 2 ; III, 5, 5 ; 7 ;

10 ; IV, 2, 2.

6ka : eka£-eka£, every one, III, 29,

Ai5- eka-ayu, of unique vigour, I, 31, 5. ena, variegated : 6ni iti, I, 144, 61. enas, sin, I, 189, 1; III, 7, io3; IV,

12, 4; 5; V, 3, 7. eman, course, path, I, 58, 44 ; IV, 7, 9. eva, way : 6vai£, in due way, I, 68,

4 ; 95, 6 5 £vena, in his way, I,

128, 3; arya£ evai£, IV, 2, 123;

—the going, I, 79, 2. eva, thus, I, 76, 5J.77, 5 ; 95, " 5

enas, sin, I, 189, 1; III, 7, io3; IV,

12, 4; 5; V, 3, 7. eman, course, path, I, 58, 44 ; IV, 7, 9. eva, way : 6vai£, in due way, I, 68,

4 ; 95, 6 5 £vena, in his way, I,

128, 3; arya£ evai£, IV, 2, 123;

—the going, I, 79, 2. eva, thus, I, 76, 5J.77, 5 ; 95, " 5

III, 17, 2 ; evam, Sawh., V, 6,

io1. esha, rapid, (IV, 2, 41).

6ka, homestead, I, 66, 3. og-ayamana, displaying his power, I,

140, 6. 6§-ish^a, richest : 6g\shtJba\r\ m£da£,

III, 21, 51. oshadhi, herb, I, 59, 3 ; 98, 2 ; II,

1, 1; 4, 4; III, 1, 13; 5, 81;

22, 2 ; V, 8, 7. 6ha, needfulness, IV, to, i2.

Kawva, I, 36, 8; io1; 11 ; 17; 19; k&«vasa£, I, 44, 8 ; Kawvasya sundva/6, I, 45, 5.

katidha £it, everywhere, I, 31, 2.

kada £ana, never, I, 150, 2.

kan : tasya £akan, therewith he is satisfied, I, 148, 2 ; £akan££, loving, III, 5, 2 ; kanisha^, take joyfully, III, 28, 5 ; £akana£, delighting, desiring, V, 3, 10 ; 27, 31 ; — a/^ake, he desires, III, 3, 3 ; a kake, I love, III, 3, 10.

kanysi, maiden, I, 66, 81; kaninam,

V, 3, 2. kaya : kayasya $t, of whomsoever,

I, 27, 8 ; kaya, how, V, 12, 3. kar, to praise, (1,45, 41)- karasna, arm: sripra karasna, III,

18, 51. karmawya, able, III, 4, 9. kaVman, work, deed, I, 3r, 8 ; III,

12, 6. kalya«a, beautiful, I, 31, 9. kavi, sage, I, 12, 6 ; 7 ; 13, 2 ; 8,

&c. ; I, 95, 82; dhlrasa£ kava-

ya£, I, 146, 41.

438

VEDIC HYMNS.

kavf-kratu, having the mind of a sage, thoughtful, I, i, 5 ; III, 2, 4; 14, 7; 27, 12; V, 11, 4.

kavi-^ad, showing himself as a sage,

III, 12, J\

kavi-tama, the highest sage, III, r4, 1. kavi-prajasta, praised by sages, V, 1,8. kavi-jast£, praised by the sages, III,

2iA, 4;. 29, 7. kavyata, wisdom, I, 96, 2. ka : kayamana£, finding pleasure,

III, 9, 2. See kan. k^mya,oflove: dugdhamnakamyam,

V, 19, 41. , kara, race : bhagam na kard, I, 141,

io1 ; — triumph: abhf karam

arian, IV, 1, 142. karu, singer, I, 31, 8 ; 9 ; 148, 2 ;

II, 2, 9; III, 6, 1. kavya, quality of a sage, wisdom,

1,72, i1; 96, 1; II, 5, 3; HI,

1, 8; 17; 18 ; IV, 3, 16; 11,

3 ; v, 3, 5.

kash/£a, pi., the (aerial) arena, I, 59, 6 ; race-course, I, 146, 5.

kfyat, however small, IV, 5, 6.

kirf, poor, humble, I, 31, 13s; V, 4, io1.

Kista: Kistasa£,the Kistas, I, i2 7,71.

kupaya, agitating, I, 140, 3.

kumard, prince, IV, 15, 7-10 ; boy, V, 2, i1; 2.

kulija, axe, III, 2, 1.

Kujika, pi., the Kujikas, III, 26, i1 ;

3 5 29, 15.

ku£it-arthin, striving for all that is desired, IV, 7, 6.

kri, to make, &c: ya.gn<im kr/»otana, I, 13, 12 ; kr/«uhi, I, 31, 8 ; kr/'dhi na£ raye, help us to wealth, III, 15, 33; kr/«6ti devan martyeshu, he conveys the gods to the mortals, I, 77, i1 ; karikrata^, displaying, I, 140, 51 ; kritik (read parish- kr/ta£?), adorned, I, 141, 81 ; dhiya^akre, III, 27, 91 ; kranta£,

IV, 2, 14 ; akarma te, we have done our work for thee, IV, 2, 19; — aram karat, he may readily serve, II, 5, 8 ; uru ^akrire, they have made wide room for, I, 36, 8 ; satrei £ak- ra«a£, 1,72,1 ; — a kr/«6shi, thou givest, I, 31, 7 ; a kr/«udhvam, bring hither, 1, 77, 2 ;— apa si

kr/'dhi, drive away, III, 16, 52 ; — nf ka£, he has brought down (i.e. surpassed), 1,72, i1; — pari- kr/ta, made ready, III, 28, 2 ; — sam akr/«van t^ase, they have sharpened, III, 2, 10; see krana.

kr/dhu, weak, IV, 5, 14.

kr/'p: akr/pran, they have pined, , IV,2)i8*.

kr/p, body, I, 127, 1 ; 128, 2.

kr/sh/i, human race, I, 36, 19 ; 59, 5 ; 74, 2 ; 189, 3 ;— tribe, clan, V, 1, 6; 19, 3:— dwelling, II, 2, 10.

kr/shwa, black, I, 58, 44 ; 73, 7 ; 141, 82 ; krishnah vrishabha£,

I, 79, 22; darkness, I, 140, 5 ; k>7sh«£isu, in the dark nights,

in, 15, s-

kr/'sh«a-adhvan, whose path is black,

II, 4, 6.

kr/'shtfeUgawhas, speeding on his black way, I, 141, 7.

kr/sh/za-prfita, immersed in dark- ness, I, 140, 3.

kr/shwa-vyathi, with a black trail,

II, 4, 71.

krish«a-sita, drawing black furrows, I, 140, 4.

k//'p : £akr/panta dhibhf£, they chanted their prayers, IV, 1, 14.

keta, desire, I, 146, 3.

ketu, light, shine, splendour, I, 36, 14; IV, 7, 4; 14, 2 ; V, 7, 4 5 ketum usra£, 1,71, 22 ;— ketu, beacon, banner, I, 27, 12 ; III, 1, 17; 2, 14 ; V, 11, 3 ; vida- thasya, I, 60, 1 ; ya^wasya, I, 96, 6 ; 127, 6; III, 11, 3 ; 29, 5 ; V, 11, 2 ; ya^/anam, III, 3, 3 ; adhvarasya, III, 8, 8 ; adh- varawam, III, 10, 4.

keVala, alone, I, 13, 10.

kejfn, long-haired, I, 140, 8 ; long- maned, III, 6, 6.

kratu, power of mind, wisdom, I, 65, 9 ; 67, 2 ; 68, 3 ; 69, 2 ; 73, 2; 77, 31; 128, 4; 141,6 ; 95 143, 2; 145, 2; II, 5, 4; HI, 2, 3; 6, 5; 9, 6; 11, 6; iV, 5, 7 ; 10, 1 ; 2 ; 12, 1 ; V, 10, 2; 17, 4;— mind, I, 66y 52 ; will, I, 68, 9 ; fti kratva, with this intention, IV, 1, i1 ; — power, I, 127,9; 128,5; III, 1, 51.

INDEX OF WORDS.

439

krand, to neigh, bellow, roar : kran- dat, I, 36, 8 ; a&kradat, I, 58, 2 ; kanikradat, bellowing, I, 128, 31 ; krandan, III, 26, 3.

kram : pari akramit, he has circum- ambulated, IV, 15, 3.

krawa', as soon as, I, 58, 31 ; V, 7, 82 ; indeed, V, 10, 21.

krW, to sport : kri'/anta£, IV, 4, 9 ; kn/an, V, 19, 5.

kshatra, royal power, IV, 4, 8 ; V, 27, 6.

kshatriya, royal power, IV, 12, 31.

ksh&p, night: kshapa£ (conj. ksha- pa£), I, 44, 82; kshapa£ (conj. kshapa£), nights and dawns, I, 70, 71 : kshap££,by night, I, 79, 6 ; kshapa£ sam-ydta^, II, 2, 23.

kshap^t-vat, earth-protecting, 1, 70, 51.

ksham, earth, (I, 79, 32) ; III, 8, 7.

kshaya, dwelling, I, 36, 8 ; 74, 4 ; 144, 7; 111,2, 6; 3,2 ; 11, 72; V, 9, 2 ; 12, 6 ; 23, 4; divf kshayam (conj. divikshayam),

in, 2, i3i.

kshar, to flow: ksharasi, I, 27,6; ksharanti, I, 72, 10.^

ksha', earth, I, 67, 52 ; 95, 10; 96, 71 ; *89, 3 ; vfjvasu kshasu, I, 127, io2,3.

ksh&man, earth, IV, 2, 16.

divikshayam),

in, 2, i3i.

kshar, to flow: ksharasi, I, 27,6; ksharanti, I, 72, 10.^

ksha', earth, I, 67, 52 ; 95, 10; 96, 71 ; *89, 3 ; vfjvasu kshasu, I, 127, io2,3.

ksh&man, earth, IV, 2, 16.

kshi, to dwell: ksheti, I, 94, 2; ksheshyanta£, going to settle, II, 4, 31 ; kshaya^, III, 8, 1; kshepayat, may he give us dwelling, V, 9, 7 ;— pnthivim upa-ksheti, he dwells on the earth, I, 73, 3 ; — prati-kshiyan- tam, who abides turned towards,

II, 10, 4 ; — to rule : kshayan,

III, 25, 3; kshayasi, IV, 5, 11. kshiti, dwelling, human settlement,

I, 59, 1 ; 65, 5; 72, 7; 73, 4;

II, 2, 3 ; III, 3,9 ; 13, 41; 14, 4; IV, 5, 151; V, 7, 1 ;— tribe,

III, 18, 1 ; V, 1, 10 ; kshitinam, daivinam, III, 20, 4.

kshfp,finger: d&jakshipa£, III, 23, 3. kshipra', a tossing (bow ?), IV, 8, 81. kshi, to fail : kshiyate, II, 9, 5. kshu-mat, rich in food, II, 1, 10; 4,

8; 9, 5; IV, 2, 182. kshe* ? IV, 3, 65.

kshetra, dwelling-place, V, 2, 31 ; 4. kshetra-sa'dhas, giving bliss to our

fields, III, 8, 72.

kshema, safety, peace, 1, 66, 3 ; 67, 2. kshema-yat, living in peace, 111,7, 2. ksh6da, stream, I, 65, 5 ; 61 ; 10.

kha. opening, IV, 11, 2.

khya : prati akhyat, he has looked on, IV, 13,1; 14,1 ; — vi akhyan, they looked around, IV, 1, 18.

ga«a, troop: ga«am-ga«am, III, 26,

6 ; crowd, V, 1, 3. ga«ya, belonging to the host, III,

7, 5. gabhira, deep, IV, 5, 5s ; 6. gam, to go : ^agamyat, I, 58, 9 ;

pari-sadanta£ agman, IV, 2, 174;

— a^^agamema, we may obtain,

IV, 5, 13 ; — sam-gatani, com- prised, I, 31, 51 ; sam-^agmana- su kr/'shfishu, when the human tribes met (in battle), I, 74, 2 ; mdnasa sam #agmu£, they agreed in their mind, III, 1, 13.

gaya, home, I, 74, 2 ; dominion, V,

10, 3- garbha, womb, I, 65, 4 ; 148, 5 ;— fruit of the womb, germ, I, 95, 254; i46, 5 ; II, 10, 3; III, 1, 6; io1; 2, 10; 29, 2; 11 ;

V, 2, 2 ; bhutanam garbham, III, 27,9 ; — child, son: garbha^ apam, vdnanam, &c, I, 70, 3 ; III, 1, 12 ; 13; 5, 3; garbha/6 virudham, II, 1, 14 ; dadhate garbham, IV, 7, 91.

garbhfwi, pregnant, III, 29, 2.

garh, to blame : garhase, IV, 3, 5.

gavisha, see go-isha.

gavishd, see g6-ish*i.

Gdvish^ira, V, 1, 12.

gavya, of the cows, I, 72, 8 ; IV,

2, 17; — bliss in cows, I, 140, 13. gavydt, longing for the cows, IV, 1,15. ga, to go : pra-^fgata^, coming

forward, I, 150, 2. ga, to sing : Kkkhi agnfm gasi, V,

25, i1. gatu, path, course, I, 71, 2572, 9;

95, i°; 96, 4; m, i> 2; 4, 4-

gayatra, Gayatra song, 1, 12, 11 ; 27,

4 5 79, 7; 188, it. gayatra-yepas, moved by the Gayatra

song, I, 142, 12. gah, to dive : ati gahemahi, II, 7, 3. gfr, praise, prayer, I, 26, 5 ; 59, 41 ;

II, 2, i2, &c.

440

VEDIC HYMNS.

giri, hill, I, 65, 5.

gfrvawas, loving pra:ses, I, 45, 2 ; II,

6,3. gu : #6guve, he ha? loudly praised,

I, 127, 10*.

gur : ^ugurvawi iti, eager in praising, . 1, 142, 8 ; — abhf #ugurya£, ap- prove, I, 140, 13. guru, heavy: mantrap guru£, I,

147,4-

guh, to hide : guhamana/>, IV, 1, 1 1.

guh, covert : guha guham, I, 67, 63.

gu : #6guve, he ha? loudly praised,

I, 127, 10*.

gur : ^ugurvawi iti, eager in praising, . 1, 142, 8 ; — abhf #ugurya£, ap- prove, I, 140, 13. guru, heavy: mantrap guru£, I,

147,4-

guh, to hide : guhamana/>, IV, 1, 1 1.

guh, covert : guha guham, I, 67, 63.

guha, in secret, I, 65, 1 ; 67, 3 ; II, 4, 91; III, 1, 9; 14; V, 2, 1 ; 15, 5 ; guha bhcivantam,santani, the hidden one, I, 67, 7 ; 141, 3; III, 5, 10; V, 8, 3; guha hitam, hidden, IV, 5, 81 ; 7, 6 ; V, 11,6.

guhya, secret, I, 72, 6 ; IV, 5, 10 ; V, 3, 2 ; 3 ; 5, 10.

gri, to praise, I, 44, 6, &c. ; griwite, he is praised, 1, 79, 121; — desh- n&m abhf gr/mhi, hail our gift,

II, 9, 4; abhf grin\tih, they salute, III, 6, 10; gfra£ abhf gr/Vzati, he responds to my hymns, V, 27, 3.

gri : gagri-viimsah, having awoke, III, IO, 9 » a^igar fti, he has awaken- ed, V, 1, 31. See^ri.

gr/tsa, clever, III, 1,2; 19,1; IV,5,2.

Gr/tsa-mada : gr/tsa - madasai>, II,

4,9-

gr/dhnu, greedy, I, 70, n2.

gr/ha-pati, master of the house, I, 12, 6; 36, 5 ; 60, 4; II, 1, 2s; IV, 9, 4; 11, 5 ; V, 8, 1; 2.

g6, cow, I, 31, 12,^ &c. ; 95, 81 ; V, J> 32 » 3> 22 ; astam na gava£, I, 66, 9 ; udhai> na g6nam, I, 69, 3 ; puru-dawsam sanfm g6£,

III, 1, 23 ; Ska gau£, III, 7, 23 ; guhyam nama g6nam, V, 3, 3 ; avindat gU, V, 14, 41 ; anasvanta g&va, two oxen with a car, V, 27, 1.

g6-agra, at the head of which are

cows, II, 1, 161. go-ishd, fighting for cows, IV, 13, 2s. g6-ish/i, * striving for cows/ battle,

, I, 36, 8 ; (45, 7i). g6-r/^ika, (I, 44, 31). G6tama, I, 79, 10 ; IV, 4, 1 1 ; pi.,

the Gotamas, I, 60, 5 ; 77, 5 ;

78, 1 J 21.

gopa7, shepherd, guardian, protector, 1,96,7; II, 9, 2 ; 6; III, 15, 2; V, 2, 5 ; 11, 1 ; 12, 4; gopam r/tasya, I,i, 8; III, 10, 2 ; vija'm gopa£, I, 94, 51 ; 96, 4.

g6-mat, rich in, or consisting in, cows, I, 79, 4; III, 16, 1; IV, 2, 51; V, 4, 11; 24,2; vra^am g6-mantam, full of cows, IV, 1,

15. gaurf, buffalo cow : gauryam, IV,

12, 6. gna, wife, IV, 9, 41. gnavat, accompanied by the divine

wives : gnavat (conj. gnavat),

, "' X' 5l- grabha«a-vat, a firm hold, I, 127, 5s.

grama, hamlet, I, 44, 10.

gravan, pressing-stone (of the Soma),

IV, 3, 3l ! V, 25, 8'.

ghana*, club, I, 36, 161.

gharmd, offering of hot milk to the

Ajvins, III, 26, 72 ; the gharma

vessel, V, 19, 4. ghush : ghoshi, it resounded, IV, 4,8. ghr/, to besprinkle : ^fgharmi, II,

\0> 4 ' 5# ghr/#a, heat : ghr/«a, I, 141, 4*.

ghr/td, the Ghrita, or ghee, I, 72,3; 127, 1, &c. ; II, 3, 112; 5, 61; ghr/tani aksharan, I, 188, 5 ; ghr/ tarn n£ putam, III, 2, 1 ; ghr/t6bhi£ a-huta£, worshipped by offerings of ghr/ta, II, 7, 41; jiiki ghr/tam na taptam, IV, 1, 6.

ghrita-ahavana, to whom ghr/ta ob- lations are poured out, 1, 12, 5 ;

45, 5. ghrit&-mrnig9 whose stately robe is

ghee, III, 17, 1 ; 27, 5. ghr/t<i-pr/sh/j&a, whose back is

covered with ghee, I, 13, 5;

V, 4, 3 ; 14, 5. ghr/ta-pratika, whose face shines

with ghee, I, 143, 7 ; III, 1, 18 ;

V, 1,, 1. ghr/ta-prasatta, taking his seat in

ghrit&-mrnig9 whose stately robe is

ghee, III, 17, 1 ; 27, 5. ghr/t<i-pr/sh/j&a, whose back is

covered with ghee, I, 13, 5;

V, 4, 3 ; 14, 5. ghr/ta-pratika, whose face shines

with ghee, I, 143, 7 ; III, 1, 18 ;

V, 1,, 1. ghr/ta-prasatta, taking his seat in

ghee, V, 15, 1. ghr/ta-prush, ghr/ta-sprinkling, I,

45, 1; H, 3, 2. ghr/ta-yoni, having his abode in

ghee, (I, 140, i2); III, 4, 21 ;

V, 8, 6. ghr/td-vat, rich in ghee, I, 142, 2 ;

III, 5, 6; 7; 21, 2.

INDEX OF WORDS.

441

ghrita-j£ut, dripping with ghee, III,

2I> a; v, 14, 3.

ghr/ta-jri, adorned with ghee, 1, 128,

4; V, 8, 3. ghrzta-sna, swimming in ghee, IV,

6, 9. ghr/ta-snu, swimming in ghee, III,

6,6*; IV, 2,3*5 V, 26, 2. ghrrt&tf, (the ladle) full of ghee, III,

6, 1 ; 19, 2; 27, 1 ; IV, 6, 3;

V, 28, 1. ghr/shvi, brisk, IV, 2, 13. ghora, terrible, IV, 6, 6. gh6sha, noise, III, 7, 6.

£a, and : £a ratham for £aratham, I, 70, 72 ; (in the first member),

1, 77, 22.

£akri, maker, III, 16, 4.

£aksh, to look : jatam Mksha«a£ aksh&bhi^, I, 128, 3; — ami £a- Mksha, V, 2, 8 ; — abhi iakshase, V, 3, 9 ; — vf ^ash/e, I, 98, 1 ; V, 19, i3 ; — na/6 kridhi sam- ^akshe, make us behold, I, 127, 11.

Mksha«a, appearance, I, 13, 5.

^akshas, look, sight, I, 96, 23; V,

15,4. £at, to hide: Mtantam, I, 65, 1; —

pra ^atayasva, drive away, V,

4, 6. £atu£-aksha, four-eyed : katuh-

aksha/6, I, 31, 132. Mtu£-pad, four-footed, I, 94, 5. &ina£-hita, with satisfied mind, III,

2, 2 ; 7; 11, 2.

Mnas : Mna£ dha£, accept, I, 26, 10.

Sandra, gold, II, 2, 42.

^andra-ratha, with a shining chariot, I, 141, 12 ; III, 3, 5.^

£ar, to move, walk : ^arathaya g\- vase, that we may walk and live, I, 36, 14; yfrara'tha (conj. &iratha), I, 66, 91 ; kixdXah dhruvasya, ; of whatever moves or is firm, I, 146, 1; guha kk- rantam, HI, 1, 93; — nih iarati, he comes forward, I, 95, 4 ; — te pari ^aranti, they walk around thee, I, 127, 92 ; — vi ^aranti, spread around, I, 36, 3 ; — abhi vi £aranta, they have come hither and thither, III, 4, 5.

£ar£tha, ail that moves, (I, 66, 9') ; sthatu£ ^aratham, I, 58, 52;

68, 1 ; 70, 72; sthatam &iratham,

I? 7°> 3 5 sthatr/h ^aratham £a,

I,7*,62. £arish«u, speedy, IV, 7, 9. barman, skin : sasasya Mrma, III,

5, 62 ; 71 ; — Mrma-iva, like a

hide, IV, 13, 4. ^arshawf, human tribe, I, 127, 2 ;

III, 6, 5; 10, 1 ; IV, 7, 4; 8, 8 ; V, 23, 1.

£arsha/zi-dhr*t, supporting the human

tribes, IV, 1, 2. £arshawi-pr£i, filling the dwellings of

people, IV, 2, 13. ^ash&la-vat, with head-pieces, III,

8, 101. £ayu, respectful, III, 24, 4. £aru, beautiful, I, 58, 6, &c. ; $iru,

loc, I, 72, 23. ^aru-pratika, cheerful-faced, II, 8, 2. k\ : ni-^ayya, revering, III, 26, 1; —

vi iinavat, may he distinguish,

IV, 2, 11. ^ikitvit-manas, attentive-minded, V,

22, 3. £it, to shine, light up : ^itayantam,

£ayu, respectful, III, 24, 4. £aru, beautiful, I, 58, 6, &c. ; $iru,

loc, I, 72, 23. ^aru-pratika, cheerful-faced, II, 8, 2. k\ : ni-^ayya, revering, III, 26, 1; —

vi iinavat, may he distinguish,

IV, 2, 11. ^ikitvit-manas, attentive-minded, V,

22, 3. £it, to shine, light up : ^itayantam,

II, 2, 4 ; ^itayat, II, 2, 5 ; £ita- yema, II, 2, 10; kxtvena ^ikite bhasa', II, 4, 5 ; iiketa, II, 4, 6 ; ££kitana4 resplendent, III, 29, 7 ; &keta, he has dis- tinguished himself, V, 27, 1; — pra &keta, he has shone forth,

V, 19, 1 ; — vi ^ikite, it shines, I,

7i, 78. kW, to see, watch, be intent on : £iketa, I, 67, 7 ; ^fketat asmai, may he pay attention to this (sacrificer), I, 69, 9 ; £itayanta£, awaking attention, I, 94, 4 ; ^etati, I, 128, 4; III, 11, 31; £etate, III, 14, 2 ; &kitana£ a^fttan, seeing the unseen ones,

III, 18, 2 ; ketatah, attentive,

IV, 5, 4; ^ikiddhi, V, 22, 41 ; ^etayat, he has enlightened,

IV, 1, 91; ^itayan, enlightening,

V, 15, 53; iikitvan, knowing, I, 68, 6, &c. ; — a &keta, he has understood, I, 95, 4 ; — ieti prd, it has been known, III, 12, 9 ; — vi £itayanta£, causing to discern, V, 19, 2 ; — sam-^ikitvan, look- ing over, IV, 7, 8.

&ti, pile, (I, 67, io1). iitta, mind, V, 7, 9.

442

VEDIC HYMNS.

£ftti, splendour (?), I, 67, io1.

Mtt\, thought, III, 2, 3 ; 3, 3 ;

wisdom, IV, 2, 11. &tra, bright, excellent, I, 66, 1 ;

6, &c. ^itra-bhanu, with bright splendour,

I, 27, 6 ; II, 10, 2 ; V, 26, 2. >§itra-yama, whose way is bright,

III,2,i3. ^itra-joiis, of bright splendour, V,

17, 2. £itrajrava£-tama, whose glory is

brightest, I, 1, 5 ; 45, 6. £ud, to quicken, promote : ^odayasi,

I, 94, 15 ; iodayata, I, 188, 8. krit : vi ^r/tanti, they get off, I, 67, 8. ^etana, brilliant, II, 5, i2; III, 12,

2; — n., splendour, fight, I, 13,

11; 111,3,8; IV, 7, 2. £etistu£a, most famous, I, 65, 9 ;

most shining, I, 128, 8 ; most

brilliant, V, 27, 1. yfcodci, driver, I, 143, 6. ^odaydt-mati, stirring thoughts, V,

8, 6. ky\x : a tva a£u£yavu£, they have

made thee speed hither, I, 45, 8.

khad, to show oneself: &6adayati, ^aya, shadow, I, 73, 8.

^■a^ara, belly, I, 95, 10 ; III, 2, 11 ; 22, 1; 29, 141.

^an, to be born : gagnanab, I, 12, 3 ; gatab and £ani-tva£, I, 66, 81 ; ^anayat, he caused to be born, I, 71, 85 5 ifatasya ka ^ayama- nasya ka kshjim, the earth (i.e. the support) of what is born and what will be born, I, 96, 71 ; irayemahi, we may multiply with offspring, I, 97, 4 ; gana- masi, III, 2, i1; gatab ^ayate, III, 8, 51 ; ^anata, they have generated, IV, 1, 1 ; ^atan ubhayan, the two races (of men and gods), IV, 2, 2; ^anitos, from giving birth, IV, 6, 7 ; — & ^ayamanam (conj. ^aya- mana), I, 60, 31; — pra^a^m-van, generator, III, 2, 11.

gana, man, people, I, 36, 2, &c. ; dafvyam ^anam, the divine host, h 31, 17; 44, 6; 45, 11,2; 9;

10; V, 13, 3; #anaya jajvate,

1, 36, 19.

#anas, tribe : ^anasi iti ubh6 iti, both tribes (of gods and of men), II,

2, 4.

gani, wife, I, 66, 8 ; ginajab sa-

gana, man, people, I, 36, 2, &c. ; dafvyam ^anam, the divine host, h 31, 17; 44, 6; 45, 11,2; 9;

10; V, 13, 3; #anaya jajvate,

1, 36, 19.

#anas, tribe : ^anasi iti ubh6 iti, both tribes (of gods and of men), II,

2, 4.

gani, wife, I, 66, 8 ; ginajab sa-

ni/a£, 1, 71, 1 ; — woman, III, 26,

l\\ IV, 5, 5. gamtrt, begetter, I, 76, 44 ; ^anita,

rodasyo^, I, 96, 4 ; pttuh ka

garbham ^anitu^ ka, III, 1, io1;

dyau^ pit^i ^anita, IV, 1, 10. ^•ani-tva, who will be born : ^ani-

tvam (conj. gam-tvah), I, 66, 8l. ^animan, birth, III, 1, 4 ; 20; trib

^animani, IV, 1, 7 ; — devanam

^animani, III, 4, 10 ; IV, 2, 17 ;

18;— offspring, V, 3, 3. ^anus, birth : ganusha, by birth, by

nature, I, 94, 6; III, 1, 3 ; 9 ;

2, 2 ; ^-anftsham, I, 141, 4. gantti, people, human creature, I,

45, 6, &c. ; manusha>6 ^antu- bhi£, III, 3, 6. ^anman, birth : manushasya ^anasya ^anma, 1,70,2; devanam ^anma, 1,7°, 6 j .g-anma-iva nityam tanayam, III, 15, 21 ; — birth- place : parame ^anman, II, 9, 3 ; — race : ubhayaya ,§-anmane, 1,31,7; divyaya ^anmane, 1,58, 6; devan (i.e. devam) ^anma,

I, 67, 35,6; ^anmani fti ubhe iti, I, 14 r, 113 ; ginma ubhaya,

II, 6, 7 ; ^anman-^anman, gen- eration by generation, III, 1, 20 ; 21.

^anya, belonging to one's own people : ^anya-iva (conj. gan- ya^-iva), II, 6, 71.

^abaru ? IV, 5, 71.

^ambha, jaw, I, 143, 5 ; 148, 4; IV, 7, 10.

£ar,^ see gri.

gaxana, sound (?), I, 141, 71.

^arat-visha, busy among the de- cayed (wood), V, 8, 21.

Gara-bodha, N. pr. : Gara-bodha, I, 27, io1.

garitri, praiser, I, 189, 4; II, 9, 5; 111,7, 61; 12, 2; 5; i5,5; V,

3, 11.

^ariman, old age, I, 71, 10. gavishtba, most swift, IV, 2, 3. g&, people : na^^a^, I, 143, 8. ^a^-patya, householdership, V, 28, 3 l.

INDEX OF WORDS.

44-

g&griv'i, watchful : gsigrivih, I, 31, 9 ;

III, 2, 12; 3, 7 ; 24, 3; 26, 3;

28, 5; 29, 2; V, 11, 1. Gata-vedas, I, 44, 1 ; 5; 45, 3, &c;

127, i2. g-ana, birth : triwi^ana, I, 95, 3. ^amarya?, IV, 3, 94. #amf, kinsman, I, 31, 10; 65, 7 ; 71,

7s; 7a5,a3; 4; iv, 4, 5 ; v, 19,

4 ; ^aminam svasr/«am, uterine sisters, III, i, n ; lokam^amfm, the sister world, III, 2, 9*.

gay%, wife, I, 66, 5 ; IV, 3, 21.

gayd, victorious, I, 67, 11.

£ara, lover, I, 66, 8 ; 69, i1 ; 9.

g\, to conquer, to gain : #ayati, I, 36, 4 ;— sam-^igivan, III," 15, 4-

^inv, to stir: ^invate, III, 2, n ; ^•inva, III, 3,7; 15,6;— upapra ^invan, they have excited, I, 71, i1.

£ivn, aged, I, 70, 10.

^ihma, down -streaming, I, 95, 5.

gihva, tongue, I, 140, 2 ; II, 1, 13 ; 4, 4; III, 20, 2; IV, 5, 10; 7, 10 ; V, 26, 1.

£ira, quick, I, 44, 11; III, 3, 6.

^ird-ajva, with quick horses, I, 141, 12; II, 4, 2.

^ird-danu, rich in quickening rain, I, 189, 8.

g\v, to live : ,§-ivase, I, 36, 14 ; 72, 7 ; 79, 9; .g-iva'tave, I, 94,4.

£iva, living, I, 68, 3 ; — life, I, 140, 8.

#ivci-dhanya, the prize (of contests) which living beings have gained, A , (}> x49, 21).

givapita-sarga, whose stream is drunk by living beings, I, 149, 21.

g\v, to live : ,§-ivase, I, 36, 14 ; 72, 7 ; 79, 9; .g-iva'tave, I, 94,4.

£iva, living, I, 68, 3 ; — life, I, 140, 8.

#ivci-dhanya, the prize (of contests) which living beings have gained, A , (}> x49, 21).

givapita-sarga, whose stream is drunk by living beings, I, 149, 21.

^iva-ya^a, a sacrifice of living (victims), I, 31, 15.

gur, see gri.

^ush, to be pleased, accept gladly : ^•ushasva, 1, 12, 12 ; 75, 1 ; 144, 7; ^ushanta, I, 68, 3; 9; a- ^•ushran, I, 71, 1, &c. ; ^ushanta pantham, they followed gladly his path, I, 127, 6; tanvarn ^•ushasva, III, 1, i5; ^oshi, find pleasure, IV, 9, 71; — prati ^oshayete iti, they caress, I, 95, 5 *, 6.

#usb/a, welcome, I, 44, 2 ; 4 ; — grateful, I, 73, 10.

#uhu-asya, whose mouth is the sacrificial spoon, I, 12, 6.

^uhurawa, leading astray, I, 189, 1.

^uhu, sacrificial ladle, I, 58, 42 ; 76, 52; 145, 3; II, 10, 6; IV, 4, 21; V, 1, 3; sapta guhvab, I, 58, 72.

gu, to speed, incite : gunab, 1,27,7; ^un&si, I, 71, 6; £%u-vat, impetuous, IV, 11,4.

gu, speedy: #uva£, I, 140, 41.

guti, speeding, I, 127, 2; — solicita- tion, 111,3,8 ; — ya^Tlasya ^uty a, stirring, III, 12, 3.

gurn'i, flaming (?), I, 127, 10.

gurv, to consume : ni-gurvan, IV, 7,11.

gri, to grow old: ^uryati, I, 128, 2 ; ^ug-urvan, II, 4, 5 ; ^uryat-su,

III, 23, 1; ^arayan, making decay, II, 8, 21 ; .g-arase, V, 15, 41.

gri, to praise: ^arate, he is praised (?), I, 59 ? 7 ; — ?£ni te #areta, may it resound to thee, IV, 3, 151.

gri, to be awake : ^arate, I, 59, 7 ; 127, io4;#arase, I, 94, H1;^- rasva, III, 3, 7 1 ; — sam ^aratam, may it awaken, IV, 4, 81.

getri, conqueror, I, 66, 3 ; V, 25, 6.

#£nya, noble, I, 71, 4; 128,7; 140, 2; 146,5; II, 5,i; V, 1,5.

^•osha, desire : #6sham at, I, 77, 5.

^ohutra, to be invoked, II, 10, 1.

gtia., to know : a ^anita, accept, I, 94, 8 ;— pra-^anan, prescient, II, 3, 10; anu pra-^anan, III, 26, 8 ; — vi-^anan, discriminating, I, 69, 31 ; — sam Janata, they were concordant, I, 68, 81; sam- ^anana^, being like-minded, I, 72, 5.

^yayas, better, I, 27, 13.

^•yesh^a, the first, I, 127, 2 ; eldest,

IV, I, 2.

^yotta-ratha, whose chariot is light,

I, 14°, 1.. £y6tis, light, I, 36, 19; 59, 2 ; III,

26, 8 ; diva/6 ^-y6ti^, I, 69, 1;

vip&m gy6t\msh\, III, 10, 51;

vidanta gyoiih, IV, 1, 14 ; sva£

nagy6t\t>, IV, 10, 31. ^rayas, space, I, 95, 9 ; 140, 9 ; V,

8,7.

takvan, N. of an animal, I, 66, 21.

taksh, to fashion : hr/da tash/an mantran, I, 67, 4 ; tataksha, III, 8, 6; ataksham, V, 2, n.

444

VEDIC HYMNS.

ta/ft, lightning, I, 94, 7.

tat-o#as, having the strength of such a one, V, 1, 8.

tan, to spin out, stretch out : tantum tanushva, I, 142, 1 ; tantum tatam, II, 3, 6; tanvana/6 ya^- »am, III, 3, 6 ; — ava tanuhi, un- bend, IV, 4, 5 ;— a-tatantha,thou hast spread, III, 22, 2 ;— ati x\\h tatanyu£, may they spread out, I, 141, 132;— vf tanvate, V, 13,

4 ; 15, 33.

tan, continuation : jajvata tana, constantly, I, 26, 61; tana, for ever, I, 77, 4; II, 2, i2; III, 25> r ; 27> 9 ; — tokasya na£ tane tanunam, II, 9, 2.

tanaya, offspring, I, 96, 4 ; III, 15, 21 ; — tokasya tanaye, of kith and kin, I, 31, i2l; tok£ iti tanaye, I, 147, i3; tokaya tanayaya, I, 189, 2; IV, 12, 5.

tanayitnu, thunderbolt, IV, 3, 1.

tana, see tan.

tanu, body: tanva£, I, 31, 12 ; 72, 3 ; 53; ikkh&nta. reta£ mitha£ tanushu, I, 68, 81 ; tane tanu- nam, II, 9, 2 ; tanvam ^ushasva, III, 1, i5; tanva su-^ata, III, 15, 2 ; tanu-bhi£, IV, 2, 14 ; tanva£ tan vat e vi, V, 15, 33.

tanu-kr/t, the body's creator : tanu- kr/t, I, 31, 9.

Tanu-napat, 'son of the body,' 1, 13, 21; 142, 2; 188, 2; III, 4, 2 ; 29, 11.

tanu-r6£, shining with his body, 1 1 , 1, 9.

tantu, thread (of sacrifice), I, 142, 1; — tantum tatam, warp, II, 3, 6 ; — web (of light), IV, 13, 4.

tand, to grow tired: tandate (by conjecture), I, 58, i1.

tanyatu, thunder, V, 25, 8.

tap, to burn, heat: tapo iti, tapa, III, 18, 2; tatapate, IV, 2, 6.

tapish/£a, hottest, IV, 4, 1 ; 5, 4.

tapu, hot, II, 4, 6.

tapu^-^ambha, with fiery jaws, I, 36, 16; 58, 5.

tapus, heat : tapuwshi, IV, 4, 2.

tama/6-han, destroyer of darkness, I, 140, 1.

tamas, darkness: dvara tamasa£, III, 5, 1; tvcih tamawsi dar- jaXiby III, 27, 13.

tara/zi, strongly advancing, tri- umphant, I, 128, 6 ; III, 11, 32; 29, 13; IV, 4, 12.

taras, advancing power, III, 18, 3.

tarutr/, a winner, I, 27, 9.

tarus : dakshasya tarusha£, of su- perior strength, III, 2, 3.

tavas, strong, III, 1, 11; 2; 13.

tavishd, powerful, III, 12, 8.

tavishi, strength, I, 128, 5; III, 3, 5 ; 26, 4.

tavyaws, most powerful, I, 143, 1; V, 17, 1.

tayu, thief, I, 65, 1; V, 15, 52.

tavaka, thy, I, 94, 11.

tigita, sharp, I, 143, 5-

tigma, sharp, IV, 6, 8 ; 7, 10 ; V,

J9, 5. tigma-anika, sharp-faced, I, 95, 2. tigmd-ayudha, with sharp weapons,

V, 2, 10. tigma-^ambha, with sharp teeth, I,

79, 6; IV, 5, 4; 15, 5. tigma-bhr/sh/i, sharp-pointed, IV,

5, 3. tigma- jo^is, sharp-flaming, I, 79, 10. ti^ma-heti, with the sharp weapon,

IV, 4, 4.

tig, to sharpen : teg-amana£, sharp- ened, III, 8, 11.

titvisha«a, rushing forward impetu- ously, V, 8, 5.

tir, see tri.

tira/6-ahnya, kept over night, I, 45, io1; 111,28,3; 6.

tir&£-hita, dwelling in concealment,

111,9,5.

tirajy&a', throughout, II, 10, 4. tiras, through, III, 27, 13. tu : tutava, he is strong, I, 94, 2. tug, to stir, press onward : tutug-yzit,

I, 143, 6; tu^amana^, III, 1,

16; tug-6, IV, 1, 3. tug, impetuous : tug& gira, V, 17, 32. tuturi, conqueror, I, 145, 3. tud, to strike : nf tundate (conj.

nu tandate), I, 58, i1. tura, quick, I, 68, 9 ; 96, 8 ; III, 4,

tug, to stir, press onward : tutug-yzit,

I, 143, 6; tu^amana^, III, 1,

16; tug-6, IV, 1, 3. tug, impetuous : tug& gira, V, 17, 32. tuturi, conqueror, I, 145, 3. tud, to strike : nf tundate (conj.

nu tandate), I, 58, i1. tura, quick, I, 68, 9 ; 96, 8 ; III, 4,

11; IV, 3, 8. turipa, seed, I, 142, 10; III, 4, 9. Turvaja, I, 36, 181. Turvi'ti, I, 36, 18'. tuvi-gra, mightily devouring, 1, 1 40, 9. tuvi-griva, with mighty neck, V, 2, 1 2. tuvi-^ata, strong-born, IV, 11, 2 ;

V, 2, 11; 27, *.

INDEX OF WORDS.

445

tuvi-dyumna, highly glorious, III, 16, 3 ; 6.

tuvf-brahman, knower of mighty spells, V, 25, 5.

tuvfjrava£-tama, most mightily re- nowned, III, ii, 6 ; V, 25, 5.

tuvishmat, mighty, IV, 5, 3.

tuvi-svan, loudly roaring, V, 16, 3.

tuvi-svanas, roaring mightily, IV, 6, 10 - ; V, 8, 3.

tuvi-svani, loudly roaring, I, 58, 4 ; 127,6.

tmvzi, swift, III, 3, 5 ; 11, 5.

tur»i-tama, quickest, IV, 4, 3.

tri, to get through, to overcome : ataran, I, 36, 8 ; t&Yan, III, 24, 1 ; tury&ma, V, 9, 6 ; tarishawi, may they pass across, V, 10, 6l; tuturyat, may he traverse, V, 15, 3 ;— titirvawsa^ ati sridha£, I, 36,7; atitarema, III, 27, 3; — with pra, to prolong, promote : pra-tiran, I, 44, 6 ; pra tira, 1, 94, 16; III, 17, 2; pra tirasi, IV, 6, 1 ; pra tari pra-taram, IV, 12, 6 ; — vf tarit, he has crossed,, I, 69, 52 ; 73, 1; vi- taritrata, progressing, I,. 144, 3.

tr/«a, grass, III, 29, 6.

tr/d, to perforate : atr/wat, IV, 1, 19 ; — anu tr/ndhi, V, 12, 2.

trip, to satiate oneself: s6masya tranpatam, III, 12, 3.

tnsh, to be thirsty: tatr/sha«a£, I, 31, 72 ; atr/shyanti/6, free from thirst, I, 71, 32,4; tatrishawa^, 11,4,6.

tr/shu, thirsty, greedy, I, 58, 2 ; 4 ; IV, 4, 1; 7, 11.

tr/shu-^yut, moving about thirstily,

I, 140, 3.

tr/sh/a, pungent sharpness, III, 9, 3. tegas, sharp splendour, I, 71, 82 ;

sharpness : sam akr/'wvan te^ase,

III, 2, 10. tigishtha, hottest, I, 127, 41. te^iyas, sharpest, III, 19, 3. tokd, children : toka tanaya, kith

and kin, I, 31, 121 ; 147, i3 ;

189, 2 ; IV, 12, 5 ; nftye toke,

II, 2, 11; tokasya tane tanu- nam, II, 9, 2 ; tokeiya tu^-e, IV,

i, 3. toka- vat, with offspring, III, 13, 7. toda, an or the impeller, I, 150, i2. toja, bounteous, III, 12, 41.

tmana, by oneself, by one's own power, I, 69, 10 ; 79, 6, &c.

tmanya, thyself, I, 188, 10.

traya^-triwjat, thirty-three (gods), \, 45? 2.

Trasadasyu, V, 27, 32.

tra : trasate, may he protect, I, 128,

5 ; 7.

tra, protector, (I, 72, 5s).

tratr/, protector, I, 31, 12; V, 24, 1.

tri, three, I, 13, 9, &c. ; tn ro£a- nsini, the threefold light, I, 149, 4 ; tisr/-bhya£ a varam,

II, 5, 52 ; tisra/6 devih, II, 3, 8 ;

III, 4, 8; V, 5, 8; trfei jata tn sahasrawi triwjat &a deva/6 nava ka, III, 9, 9 ; trim ayu^shi, tisra>6 a-g&nifo, III, 17, 31 ; tri, tisra£, III, 20, 2.

triwjat, thirty : triwjatam trm Aa.

devan, III, 6, 9. Tr'-aruwa, V, 27, 1-3. tri-ajir, with threefold admixture

(Soma), V, 27, 51. Trita, V, 9, 5. tri-dhatu, threefold : arka>6 tri-

triwjat, thirty : triwjatam trm Aa.

devan, III, 6, 9. Tr'-aruwa, V, 27, 1-3. tri-ajir, with threefold admixture

(Soma), V, 27, 51. Trita, V, 9, 5. tri-dhatu, threefold : arka>6 tri-

<Mtu£, III, 26, 71. tri-murdhan, having three heads, I,

146, i1. tri-varutha, thrice-protecting, V, 4, 8. tri-vish/f, thrice, IV, 6, 4 ; 15, 2 l. tri-vr/t, threefold : tri-vr/t annam

I, I4O, 22.

tris, thrice: trf^ sapta, I, 72, 61 ;

trih a£an, III, 4, 2 ; trib. (read

tri ?), IV, 1, 71. tri-sadhastha, dwelling in three

abodes, V, 4, 8 ; — threefold

abode, V, 11, 22. Traivrishwa, the son of Trivr/'shan,

tva^, skin, III, 21, 5; — leather-bag (cloud), I, 79, 33; — tvaif upa- masyam, I, 145, 52.

tvad, pers. pron.: tve iti, in thee, I, 26, 6; 36, 51 ; 6 ; te, ace, I, 127, 92; V, 6, 41; te tubhyam, V, 6, 51.

tvadrik, directed towards thee, V, / 3, 1 a..

Tvash/ri, N. of a god, I, 13, 10; 95, 23; 52; 142, 10; 188, 9 ;

}l>*>5 ; 3, 9; 111,4,9; v, 5,9.

tva-uta, guarded by thee, I, 73, 9 ; 74, 8; III, 19, 3; IV, 4, 14; V, 3, 6.

446

VEDIC HYMNS.

tv#-data, given by thee, V, 7, 10. tv^i-duta, with thee as messenger,

II, 10, 6 ; V, 6, 8. tva-ya, desire of worshipping thee,

IV, 2, 6; 14.

tvEi-vat, like thee : tva-van, I, 189, 6. Tvashft*ci, son of Tvashfr/, III, 7, 41. tvish, see titvishawa. tvfshi, impetuous power, I, 71, 5 ;

V, 8, 5.

tveshd, impetuous, fierce, I, 36, 20 ; 66, 6; 70, 11; 95, 8 ; 143, 3;

II, 9, 1; III, 22, 2; 26, 5 ; IV, 6, 10 ; V, 8, 6.

tveshatha, fierceness, I, 141, 8.

tvesha-pratika, with sharp point, I, 66, 7

tsar : tatsara, he steals upon (his prey), I, 145, 4 ;— ava tsarat, he stealthily approached, I, 71, 5.

dawj, to bite : dajate, I, 1 89, 5. dawsana, wonderful deed, III, 3,

11 ; wonderful power, III, 9, 7. dawsas, wonderful deed, I, 69, 8. daksha, mind, I, 68, 8 ; — power,

ability, skill, I, 76, 1 ; 95, 61 ;

141, 112 ; III, 2, 3; 13, 2 ; IV,

10, 2 ; V, 10, 2 ; 18, 2 ; 20, 3 ;

daksham (conj. yaksham), IV,

3, 133; Daksha personified,

III, 27, 93; 10; V, 16, 2;— skilful, I, 59, 4 ; III, 14, 7.

daksha-pati, lord of power, I, 95, 6. dakshas, ability, II, 1, 11. dakshayya, to be treated kindly, II,

4, 3^

dakshwatas, from the right side, I,

95, 62. dakshiwa, the sacrificial gift, V, t, 3s. dakshi«a-avr/t, turned to the right,

I, 144, i8. dakshi/za-vah, carrying from left to

right, III, 6, i2. dagdhri, burner, V, 9, 4. datvat, having teeth, I, 189, 5. Dadhi-kr2, III, 20, i2 ; 5. dan, house : pati£ dan, lord of the

house, I, 1 4& i2. danta, tooth : atharva£ na dantam,

IV, 6, 82.

dabh, to deceive : dfpsanta£ na de- bhu£, I, 147, 3 ; dadabhanta, I, 148, 2 ; dabhan, I, 148, 5; — jatrum a-dabhu/6, III, 16, 2.

dabha, deceiver, V, 19, 43.

dabhra, few, I, 31, 6.

dam, house: d&m-su, I, 141, 4.

dama, house, I, 1, 8, &c. ; II, 1, 72; 8 ; £itti£ apam dame, I, 67, io1; dame-dame, house by house, I, 128, 4; IV, 7, 3; V, J, 5 ; 6, 8.

dabha, deceiver, V, 19, 43.

dabhra, few, I, 31, 6.

dam, house: d&m-su, I, 141, 4.

dama, house, I, 1, 8, &c. ; II, 1, 72; 8 ; £itti£ apam dame, I, 67, io1; dame-dame, house by house, I, 128, 4; IV, 7, 3; V, J, 5 ; 6, 8.

damunas, domestic, friend of the house, I, 60, 42 ; 68, 9; 140, 10; 141, 11 ; III, 1, 11 ; 17 ; 2, 15; 3, 6; 5, 4 5 IV, 4, 11 ; 11, 5 ; V, 1, 81 ; 4, 5 ; 8, 1.

ddm-pati, master of the house, I, 127, 8; V, 22, 4; — dam-pati, husband and wife, V, 3, 2.

damya, domestic, III, 1, 15 ; 2, 8.

day, to bestow : dayasva, I, 68, 6 ; — vi dayamana^, distributing, III, 2, 11 ; vi day ate, he tears to pieces, IV, 7, 10.

darvi, sacrificial ladle, V, 6, 9.

darjatd, conspicuous, beautiful, I, 36, 9 ;'T4i, 1; 144, 7; HI, h 3 ; 10, 6; 27, 13.

da/a-pramati : da/a-pramatim, read : daja pramatim, I, 141, 2V

dajasy: sam dajasya, forgive, 111,7, 10.

das : sam-dadasvan, being ex- hausted (?), II, 2, 61.

dasma, wonderful, I, 77, 3 ; 148, 4 ;

II, 1, 4; 9, 5 5 HI, 1, 7; 3, 2; IV, 1, 3 ; 6, 9 ; V, 6, 5 ; 17, 4.

dasmat, possessed of wonderful power, I, 74, 4.

Dasyu, I, 36, 18; 59, 6; V, 4, 6; pi., the Dasyus, I, 78, 4; III, 29, 9; V, 7, 10; 14, 4.

dah, to burn: daha, I, 12, 5, &c. ; dhakshat, burning, II, 4, 7 ; — anu dhakshi, II, 1, 10 ; — pra dhakshi,I,76, 3 ; — prati dahatat, burn against, III, 18,1; — sam daha, I, 36, 14 ; 20.

da, to give : anu dui>, they give way,

I, 127, 4 ; — na para dat, he will not surrender, V, 3, 12.

da, to bind : ni-dadu£, (V, 2, 62) ;

nf-ditam, V, 2, 7. da (do), to cut, to shear : dati, I, 65,

? ; V, 7, 7. datr/, giver, I, 13, 11. datri, mower, V, 7, 7. dana, gift, V, 27, 5. davan : davane,for the sake of giving,

II, 1, 10.

INDEX OF WORDS.

447

daj, to offer, worship : dadaja, I, 36, 4, &c. ; ya£ tubhyam dajat, I, 68, 6 ; dajat, IV, 2, 9 ; dajat ya7> asmai aram, who satisfies him, I, 70, 5 ; nama£ dajat, I, 71, 6; agnaye dashri avase, I, 127, 42.

daj, worship, I, 127, 7.

daju-adhvara, performing worship,

J, 75, 31.

dajvaws, worshipper, liberal giver,

I, 1, 6 ; 27, 6, &c. das : abhi-dsisati, he tries to harm,

,1, 79, 11.

dasa-patni, (strongholds) of which

the Dasas are the lords, III,

12, 6. da^svat, munificent, I, 127, 1 ; II, 4,

3 ; IV, 2, 7 ; V, 9, 2. Diti,IV,2, ii8. didrikshewya, worthy to be looked

for, I, 146, 5. didriksheya, visible, III, 1, 12. didyu, arrow, I, 71, 5. didyut, shaft, I, 66, 7. didhish&yya, worthy to be searched

for, desirable, I, 73, 2* ; II, 4, 1. didhishfi, seeking to obtain, 1, 71, 32. div, see dyu. diva£-ru£, shining from heaven, III,

, 7, 5. divakshas, dwelling in heaven, III,

. » 7' 2'-

diva-tarat, more than by day, 1, 127,

53- divi-kshaya, dweller in heaven : divi-

kshayam (conj. for divf ksha- ^ yam), III, 2, 131. divftmat, going to heaven, I, 26, 2. divish/i, the striving for day, I, 45,

71 ; 141,6: — heaven-aspiring

sacrifice, IV, 9, 3. divi-spr/j, attaining to Heaven, I,

142, 8; V, 11, 1; 13, 21. divya, heavenly, I, 143, 5; 144, 6 ;

for divf ksha- ^ yam), III, 2, 131. divftmat, going to heaven, I, 26, 2. divish/i, the striving for day, I, 45,

71 ; 141,6: — heaven-aspiring

sacrifice, IV, 9, 3. divi-spr/j, attaining to Heaven, I,

142, 8; V, 11, 1; 13, 21. divya, heavenly, I, 143, 5; 144, 6 ;

III, 2, 4; — divine: divysiya

^anmane, I, 58, 6. dfj, quarter of the world : dfja£, I,

31, 148; pra dfjam (for pra-

d>'jam), I, 95, 32. di, didi, to shine, I, 36, n, &c. ;

rayfm asmasu didihi, shine upon

us with thy wealth, II, 2, 6 ;

didayet, may he illuminate, 1 1,

4, . 3 ; duiyat (corij. di'dhyat),

III, 1, i8; devan ikkhz di'dy-

ana£, brightly shining towards

the gods, III, 15, 51 ; diclyatam

br/'hat, III, 27, 15. didi-vaws, resplendent, I, 12, 5 ; 10,

&c. dfdivi, shining, I, 1, 8. dTdhiti, (adoring) thought, devotion,

111,4, 3; IV, 2, if ■ V, 18,4. dirgha, long-lasting : dirgha^ rayf£,

IV, 2,5.

dirgha- ay us, long living, IV, 15, 9; 10. dirgh&yu-joyfcis, flaming through long

life, V, 18, 3. du^-itd, trouble, misfortune, danger,

I, 99, 1 ; 128, 5; III, 20, 4;

v, 3, ii.; 4, 9; 9, 6.

du£-ukta, evil word, I, 147, 4. du/6-eva, of evil conduct, IV* 5, 5 ;

V, 2, 9.

du£-g&, trouble, I, 99, 1 ; 189, 2. du£-gaha, difficulty, V, 4, 9. du£-gr/bhi, difficult to seize, 1, 140, 6. du^-gr/bhiy : du^-gr/bhiyase, thou

showest thyself hard to seize,

V, 9, 4. du/6-dabha, undeceivable, III, 2, 2 ;

IV, 9, 2 ; 8. du^-dhita, badly-composed (prayer) ,

1, Ho, 11.

du^-dhf, malicious, I, 94, 8 ; 9 ; III,

16, 2. du£-matf, hatred, ill-will, III, 15,-6 ;

IV, 11,6. du£-jawsa, one who curses, I, 94, 9. dugdha, milk, V, 19, 41. du^Mna, misfortune, I, 189, 5. dudhita, confused, IV, 1, 171. dur, gate, door, I, 68, 10 ; II, 2, 71;

IV, 4, 6 ; dura£, the doors (of heaven), I, 69, 10 ; 188, 51 ; raya£ dura£, I, 72, 8.

duritd, see du£-ita. dur6ka-joiis, he to whose flame men do not get accustomed,

1,66, 51.

durowa, house, 1, 69, 4 ; 5 ; 70, 41, &c.

durga, see du/6-ga.

durya, pi., dwelling, IV, 1, 9 ; 18;

2, 12.

duvas, worship, I, 36, 142; III, 2, 6; 16, 4 ; IV, 2, 9; 8, 6.

duvasana, hastening, IV, 6, io2.

duvasy, to exalt: duvasyati, I, 78, 2 ; III, 3, 1 ; duvasyan, III, 1, 2 ; 13 ; duvasyata, III, 2, 8 ;

V, 28, 6.

448

VEDIC HYMNS.

dush, to violate : dudushat, III, 3, 1.

dustara, invincible, I, 79, 81 ; II, 2, 10; III, 24, 1 ; V, 15, 3.

duh, to milk: dohase, I, 141, 2; am ri tarn duhana£, III, 1, 14.

duhitr/, daughter, I, 71, 51,

dut&, messenger (Agni), I, 12, 1 ; 8 ; 36, 3-5 ; 44, 2; 3 ; 9; 11 ; 58, 1 ; 60, 1 ; 72, 7; 74, 4 ; 188, 1 ; 11,6,6; 7; 9, 2 ; III, 3, 2; 5, 2; 9; 6, 5; 9, 8; 11, 2; 17, 4; IV, 1, 8; 2, 2 ; 7,4; 9; 11 ; 8, 1 ; 9, 2; V, 3, 8 ; 8, 6 ; 11, 4; 21, 3 ; 26, 6.

dutya, the work of a messenger: dutyam (y&si), I, 12, 4 ; 44, 12 ; 74, 7 ; messengership, I, 71, 4s ; IV, 7, 8 ; 8, 4 ; 9, 6.

dure-bha, far-shining, I, 65, 10.

dW, to rend : dadr/-va#zsa£, IV, 1,14.

drtlhi, strong, I, 71, 2; 72, 8.

drwika, beautiful, I, 27, 10; — sight, I, 66, 10 ; 69, 10.

dutya, the work of a messenger: dutyam (y&si), I, 12, 4 ; 44, 12 ; 74, 7 ; messengership, I, 71, 4s ; IV, 7, 8 ; 8, 4 ; 9, 6.

dure-bha, far-shining, I, 65, 10.

dW, to rend : dadr/-va#zsa£, IV, 1,14.

drtlhi, strong, I, 71, 2; 72, 8.

drwika, beautiful, I, 27, 10; — sight, I, 66, 10 ; 69, 10.

dr/jya, visible, IV, 2, 12.

drishat-vati, N. of a river, III, 23, 4.

deva, god, I, 1, 2, &c. ; deva£ deve- bhi£, devanam, &c, I, 1, 5 ; 13, 11; 31, 1; 9 ; 68, 21; 94, 13; 142, 11; II, 3, 1 ; IV, 15, 1 ; devam-devam, this or that god, I, 26, 6 ; bhuva£ devanam pitsi putra£ san, I, 69, 2 ; de- vanam ^anma, I, 70, 6 ; devan (i. e. devam) ^anma, I, 71, 35,6 ; IV, 1, 22; 2, 172; p^tha* de- vebhya£, I, 188, io1; devanam ^animani, III, 4, 10 ; devanam guhya namani, V, 5, 10 ; de- vjisa£ sarvaya vija7, V, 26, 9 ; — ■ vfjve deva^, II, 3, 41 ; V, 3, 1 ; 26,4 ; — divine, I, 1, 1 ; III, 20, 4; dvara£ devL&, I, 13, 6; II, 3> 5 ; V, 5, 5 ; deva barhi£, II, 3,4; dhfyam dev'i'm, III, 18, 3 ; dev& patni£, IV, 5, 13.

deva-avf, eagerly longing for the gods, III, 29, 8.

deva-kama, loving the gods, II, 3, 9 ; III, 4, 9.

deva-^ush/a, agreeable to the god,

h 77, 1. deva-#uta, sent by the gods, IV, 11,4. deva-tati, the divine world, host of

the gods, I, 127, 9; T4i, 10 ;

III, 19, 2; 4 ; 26, 2; IV, 6,3 ;

9 ; deva-tata, among the gods,

I, 58, 1; 95, 83; 128, 2; III,

19, 1 ; IV, 6, 1.

deva-tr^, to the gods, 1, 128, 65 ; III,

1, 22 ; — among the gods, III, 8,

7; V, 20, 1. deva-tva, divinity, I, 68, 4 ; 69, 61. devadrya//£, turned towards the

gods: devadrfeim, III, 6, i2. devapsara^-tama, most agreeable to

the gods, I, 75, 1. deva-bhakta, god-given, IV, 1, 10. deva-ya<gya', worship as is due to the

gods, V, 21, 4. deva-yat, worshipping, or longing

for, the gods, pious, I, 36, i4;

77, 3 ; 111,5, 1 ; 6,1; 3; 8, 1 ;

4; 6; 10, 7 ; 29, 12 ; IV, 2,

17; 11, 5; V, 1, 4; 21, 1. deva-y^, approaching the gods, III,

8,5s. deva-yana, (the ways) which the

gods go : adhvana/6 deva-yanan,

I, 72, 78. deva-yu, godly, IV, 2, 7 ; 9, r. deva-vata, beloved by the gods, III,

20, 2 ; IV, 3, 15 ; — Devavata, N. p., Ill, 23, 2.

deva-vgihana, drawinghither the gods, III, 27, 14.

deva-vi'tama, most excellently re- pairing to the gods, I, 36, 9.

deva-viti, feast of the gods, I, 12, 9; III, 17,5; 21, 2.

devavya£a£-tama, which best receives the gods with its wide extent, I, 142, 5; IV, 26, 8; V, 22, 2.

deva-vya^as, receiving the gods, III,

4, 4. deva-jas, for each of the gods, III,

21, 5.

Deva-jravas, N. p., Ill, 23, 2 ; 3. deva-hutama, best invoker of the

gods, III, 13, 6. devahuti, invocation of the gods, I,

12, 12. deva#£, turned towards the gods, I,

127, 1. devi', goddess, I, 13, 9; III, 7, 22;

25, 3 ; IV, 14, 3; tisra£ devi&,

11,3,8; 111,4,8; V, 5, 8. devya, godhead, I, 140, 7. desh«a, gift, II, 9, 4. Daiva-vata, (Agni) of Devavata, III,

23, 3; — son of Devavata, IV,

15, 41- dafvya, divine, I, 27, 12 ; II, 5, 2;

INDEX OF WORDS.

449

devi', goddess, I, 13, 9; III, 7, 22;

25, 3 ; IV, 14, 3; tisra£ devi&,

11,3,8; 111,4,8; V, 5, 8. devya, godhead, I, 140, 7. desh«a, gift, II, 9, 4. Daiva-vata, (Agni) of Devavata, III,

23, 3; — son of Devavata, IV,

15, 41- dafvya, divine, I, 27, 12 ; II, 5, 2;

INDEX OF WORDS.

449

III, 20, 4 ; dafvya h6tara, I, 13, 81; 142, 8; 188, 7 ; II, 3, 7 ; III, 4, 7; V, 5, 7; dafvyam ^•anam, host of the gods, I, 31, 17; 44, 6; 45, i1,2; 9; 10; V, 13, 3 ; dafvyani vrata7, I, 70, 2 ; dafvya^ jamita', II, 3, 10; ma- dhuna daivyena, III, 8, i2; va- £asa dafvyena, IV, 1, 15; daf- vyani, divine powers, IV, 4, 5.

do, see da.

d6gha, milkstream, V, 15, 51.

dosha, evening : dosha7 ushasi, II, 8, 3 ; IV, 2, 8 ; prati dosham ushasam, IV, 12, 2 ; V, 5, 6 ; dosha', at evening, IV, 11, 6.

d6sha*-vastar, shining in the darkness, 1,1,7*; IV, 4, 91-

dohina, stream (?), I, 144, 21.

dyaVaksh&ma, du., Heaven and Earth, I, 96, 5; 140, 13; III, 8, 81.

dyavapr/thivi', du., Heaven and Earth, I, 31, 8; II,i,i5; 2,3; 7; HI, 3, 11 ; 25, 3 ; 26,8; IV, 14, 2.

dyu, sky, heaven, Heaven, I, 31, 41, &c. J 67, 52 ; upa-ma' diva£, I, 31, 151 ; diva£ n£ sanu, I,

58, 2 ; murdha diva£, I, 59, 2 ; III, 2, 14 ; diva£ br/hata£, I,

59, 5 ; 7r, 2 ; dyau£ na bhuma, I, 65, 31; diva£ £y6ti£, I, 69, 1 ; mahe pitre dive, I, 71, 51 ; IV, 1, 10 ; dyau£ (conj. dy6£), I, 71, 8*; dlvih akshi iti, I, 72, io1 ; pari^manam-iva dyam, I, 127, 2s; dyava pr/thiv? iti, Heaven and Earth, I, 143, 2; vfjva diva£ ro^ana, I, 146, 1 ; 111,6,8; 12,9; dyu-bhi£ tvam (conj. dyu-bhya£), II, 1, i2 ; &sura£ maha£ divaT?, II, 1, 6; diva£-iva aratf£, II, 2, 2 ; dyau£ na strz-bhi£, II, 2, 5 ; IV, 7, 3 ; tisra£ dfva£, II, 3, 2 ; diva£ kavinam, III, 1, 2 ; diva£ pri- thivy^, III, 1, 3 ; 6, 23 ; 3 ; 25, 1 ; IV, 5, 11 ; diva£ yahvi&, III, 1, 6 ; 94 ; diva£ prishtb&m, III, 2, 12 ; divf ksh&yam (conj. divikshayam) III, 2, 131 ; ketum diva£, III, 2, 14; diva£ nsibha,

III, 4, 4 ; varshman div££, III, 5, 9 ; dyaVa, HI, 6, 42 ; diva/; a>»am, III, 22, 3 ; diva£ putra£,

IV, 2, 15; diva£ ^ikitvan, IV, 3, 8 ; divih a-r6dhanani, IV,

7, 8 ; 8, 2 ; 4 ; diva>6 skam- bhihy IV, 13, 5; diva£ jfjum,

IV, 15, 62; diva£ &t brMt, more mightily than even the sky, V, 10, 42; diva£ dharman,

V, 15, 22; clival na retasa, V,

17, 3s.

dyu, day : dive-dive, day by day, I, 1, 3 ; 7, &c. ; dxv&h purva£, before daybreak, I, 60, 2 ; anu dyun, day by day, 1, 71, 6 ; 148, 4; AHI, 23, 2 ; IV, 4, 8; 9; diva naktam, I, 98, 2 ; 144, 42; trih & diva£, I, 142, 3 ; dyu- bhi£, day by day, III, 3, 2 ; V, 16, 2.

dyuksha, heavenly, II, 2, 1.

dyut, to shine : vi abhf dyaut, mayest thou beam forth, IV, 4, 6 ; — vf didyuta^, make shine, II, 2, 7 ; vf adyaut, thou hast shone forth,

III, 1, 8 ; 18 ; vf didyutan££, flashing, III, 7,4 ; — sam adyaut, HI, 5, 2.

dyu-bhakta, assigned by Heaven, I,

73; 6 ; IV, 1, 18. dyu-mat, brilliant, I, 74, 9; II, 7,

1; 9, 6; III, 10, 8; 13, 7 ; V,

23, 4. dyumat-tama, most brilliant, V, 24, 21. dyumna, splendour, I, 73, 4, &c. ;

dyu-bhakta, assigned by Heaven, I,

73; 6 ; IV, 1, 18. dyu-mat, brilliant, I, 74, 9; II, 7,

1; 9, 6; III, 10, 8; 13, 7 ; V,

23, 4. dyumat-tama, most brilliant, V, 24, 21. dyumna, splendour, I, 73, 4, &c. ;

dyumnata, with (songs full of)

splendour, I, 78, 1-5 ; dyum-

ndsya javasa, V, 7, 3. dyumnd-vat, brilliant, III, 29, 15. dyumnfn, brilliant, I, 36, 8. dyumnfn-tama,mostbrilliant,I,i27,9. drapsa, spark, I, 94, 11; — banner,

IV, 13, 22.

dravat, see dru.

dravi»a£-das, giver of wealth, II, 6, 3.

dravi«a£-d£i, giver of wealth, I, 96, 1-8; II, 1,7.

draviwas, wealth, I, 96, 8 ; — wealth- giver, III, 7, 10.

draviwasyu, aspiring after wealth, II, 6, 3; V, 13, 2.

dru, to run: dravat, speedily, I, 44, 7; dravatam, III, 14, 3; dru- r&n&hl IV, 4, 12.

dru-anna, feeding on wood, II, 7, 6.

druh, guile, IV, 4, 15.

dru-hantara, a mighty woodcutter,

(I,"7,,3*). druham-tara, conqueror of deceitful foes, I, 127, f.

[46]

45°

VEDIC HYMNS.

dvaya, falsehood, I, 147, 4 ; 5 ; V,

3, 7; 12, 2.

dvar, door : dvara£ devL&, the divine doors, I, 13, 6 ; 142, 6 ; II, 3, 5 ; V, 5, 5 ; dvara, the two folds of the door, I, 128, 6; dvara t£masa£, III, 5, 1.

dwib p&nkai, twice five, IV, 6, 81.

dvi-#anman, of double birth (Agni), I; 60, i1; 140, 21; 149, 4; 5.

Dvita, V, 18, 22.

dvita, forsooth, verily, I, 127, 7 ; II,

4, 22; III,2,i«; 17, 51. dvi-pad, two-footed, I, 94, 5. dvi-b&rhas, twofold, I, 71, 6; —

doubly-powerful, IV, 5, 31. dvi-matr/, having two mothers, I,

3i, 21. dvfsh, hostile power, I, 97, 7 ; II,

7, 2; 3 ; III, 15, 1. dvesha£-yut, driving away malice,

IV, 11, 5; V,9, 6. dveshas, hatred, malice, II, 6, 4 ;

IV, 1, 4 ; 10, 7; V, 20, 2 ;—

hostile power, HI, 16, 5-; 27, 3.

dhakshi (Sawhita : dakshi), voc. (?), O burning one (?), I, 141, 82.

dhakshu, burning, II, 4, 4.

dhakshus, burning, I, 141, 7.

dhan : dhanayan, they set into motion, I, 71, 3 ; — dadhanyu£ (read dadhanvu£ ?), IV, 3, 12'2.

dhana, prize, I, 31, 6 ; 8 ; 36, 4.

dhanam-^aya, winning the prize, I,

74, 3. dhana-sa, gaining wealth, II, 10, 61. dhana-spr/t, winner of prizes, I, 36,

10 ; V, 8, 2. dhanfn, rich, I, 150, 2 ; — containing

the prize of the contest, IV, 2,

i53. dh&nus, dry land: dhano£ £dhi, I,

144, 52. dhanya, precious, III, 1, 16. dhanv, to run along : dadhanve,

II, 5, 3 ; dadhanvu£, (IV, 3,

f I22).

dhanvan, dry ground, I, 95, 10;

— desert, V, 7, 7. dhanva-sih, a conquering bowman,

I, 127, 36. dham, to melt : dhamanta&, IV, 2,

171 ; — upa dhamati dhmatari, V,

dhariman, firm law, I, 128, i1.

dharu/za, supporter : dharu»a£ rayi- «am, I, 73, 42 ; supporting, V, 15, 1 ; 2 ; 51 ;— firm ground, HI, 3, 1.

dharwasf, firm, 1, 141, 1 1 ; — supporter, V, 8, 4.

dharwf, supporter, I, 127, 7.

dhartr/, supporter, V, 1, 6 ; 9, 3.

dharman, law, ordinance, III, 3, 1 ; V, 26, 6; prathamaanu dharma, III, 17, 1 ; ami dhaVma, III, 17, 5 ;— support, V, 15, 2.

dha, to put, place, give: dadhire, I,

dharwasf, firm, 1, 141, 1 1 ; — supporter, V, 8, 4.

dharwf, supporter, I, 127, 7.

dhartr/, supporter, V, 1, 6 ; 9, 3.

dharman, law, ordinance, III, 3, 1 ; V, 26, 6; prathamaanu dharma, III, 17, 1 ; ami dhaVma, III, 17, 5 ;— support, V, 15, 2.

dha, to put, place, give: dadhire, I,

26, 8, &c. ; k&nah dha£, accept, I, 26, 10 ; dadhire, have been laid down, I, 59, 31 ; d&dhana^, obtaining, I, 73, 52 ; ma1d£ na£ du^-itaya dhayi£, do not deliver us to distress, 1, 147, 5 ; d£dhat, 3rd pers. or part., I, 188, 21 ; dadhire pura£, they have placed in front (as Purohita), III, 2, 5 ; dhishva, III, 6, 6 ; didhishantu, may they bestow, III, 8, 6; dh#mahe,may we acquire,V,i6, 5 ; — a dadhe, I have established, III, 27, 92; — nf dadhe, he has established, I, 36, 19 ; nf dadhe, I have laid down, III, 23, 41 ;

27, io1; ni dadhu£ (conj. nf dadu£?), V, 2, 62; ni dhatte pura£, V, 28, 21 ; — vi-dhati, he worships (conj. for vi-bhati),

1, 71, 61 ; vi dha/->, distribute, I, 72, 7 ; IV, 6, 11 ; vi dadhau, he determines, I, 95, 3.

dha, to suckle : dhapayete iti, I, 96, 5; adhayat, 1, 144, 2; III, 1, 10; V, 1, 3*; — upa dhapayete iti, I,

A 95, 1.

dhatr/, establisher, IV, 7, 1.

dhsina: pari dhanam akt6£, about nightfall (?), Ill, 7, 6.

dhaman, foundation, I, 95, 91 ; 144, 1* ; HI, 3, 4 ; IV, 7, 7 ;— abode, 11,3,2; 11; — statute, law, III,

2, 10 ; 7, 6; IV, 5, 4;— form: sapta dhama-bhL6, IV, 7, 51.

dhayas, prospering, I, 31, 13 ; — refreshment, refreshing drink, I, 72, 9; 94, 12; 141, 6; 11,5, 7 ; V, 7, 6 ; 9 ; 1^5, 4.

dhstra, stream : dharam r/tasya, I, 67v. 71 ; V, 12, 2; dhaYa£ udan- yai-iva, II, 7, 3 ; dhara£, III, 1, 8 ; 9.

INDEX OF WORDS.

451

dh&v : ni dh&vate, he runs down, I,

141, 5. dhasf, drink, I, 140, i2 ; III, 7, i1;

/; IV, 3,9; V, 12,4.

dhitct-van, in whom (wealth) has been laid down, III, 27, 2.

dhiyam-dhst, thoughtful, I, 67, 4 ; 72, 2.

dhiyji-vasu, giving wealth for prayer, I, 58, 9; 60, 5; HI, 3, 2 ; 28, 1.

Dhisha«a, N. of a goddess, I, 96, i2 ; III, 2, ,2.

dhishwya, liberal (?), Ill, 22, 31.

dhfshwya, the Dhish«ya altar, IV, 3,6\

dhi, to think : dev&n a£££a di'dhyat (conj. for di'dyat), III, 1, i8 ; — ami vratam didhyana£, contem- plating the law, III, 4, 7.

dhi', (pious) thought, prayer, I, 1, 7 ; 27, 11, &c. ; 95, 82; III, 11, 2 ; 3 ; 12, 1 ; yant&ram dhinam,

III, 3, 8 ; dhiysL ^akre, III, 27, 91 ; ^akr/panta dhibhf>6, IV, 1, 14.

dhitf, thought, I, 68, 51 ; 71, 31 ; HI, 12, 7; i3, 5; V, 25, 3; devo- tion, I, 77, 4 ; pious thought, i. e. hymn, or prayer, I, 143, 1 ; 144, 5; IV, 5,7.

dhira, wise, I, 65, a1, &c.

dhuni, roaring, I, 79, i2.

dhur, to harm : adhurshata, V, 12, 5.

dhur, pole, III, 6, 6.

dhu, to shake : adhunot, I, 59, 6 ; davidhava, I, 140, 6 ; dodhaviti, he waves, 1 1, 4, 42 ; adhunutam, you have hurled down, III, 12, 6 ; davidhvat, shaking, IV, 13, 2 ; davidhvata^, having shaken, IV,i3,42 ; — ava-dhunushe, thou hurlest away, I, 78, 4.

dhu^-sad, charioteer, I, 143, 7 ; II,

2, ,*.

dhu^-sad, charioteer, I, 143, 7 ; II,

2, ,*.

dhuma, smoke, I, 36, 9; III, 29, 9 ;

IV, 6, 2; V, 11, 3. dhuma-ketu, whose banner is smoke,

I, 27, 11; 44, 3. dhuma-ketu, banner of smoke, I, 94,

101. dhumfn, smoky, V, 9, 52. dhurti, mischief, I, 36, 15 ; 128, 7. dhr/, to hold : dadhara, 1, 66, 3, &c. ;

— ni-dharayanta£, setting down,

IV, 2, 12. dhr/ta-vrata, whose laws are firm, I,

44, H; Mi, 9 5 II, 1, 4.

dhr/sh : & dadharshit, may he defy, IV, 4, 3 ; na a-dhr/she, not to be defied, V, 8, 5.

dhr/shag-? V, 19, 51.

dhr/'shata7, fiercely, I, 71, 5 ; IV, 4, 2 ; 5, 6.

dhrish/m-ya, fiercely, V, 10, 5.

dhena, stream, I, 141, 1 ; shower,

HI, 1, 92. dhenu, milch cow, I, 66, 2 ; 73, 6 ;

II, 2, 2; 91; 5, 51; III, 1, 7; 6, 4 ; IV, 1, 6 ; 16 ; dhenu iti, I, 146,3s; divakshasa^ dhena- va£, III, 7, 22.

dhma, see dham.

dhmatr/, smelter, V, 9, 5.

dhra^ : upa dhra^antam, speeding

forward, I, 149, 1. dhr&g-imat, hasting, I. 79, 1. dhruva, firm, I, 36, 51, &c. ; £arata£

dhruvasya, I, 146, j ; dhruve*

(for Pada : dhruva^), III, 6, 41. dhruva-kshema, dwelling in firm

peace, IV, 13, 3. dhvaws : dhvasayantam, sparkling,

I, 1 40, 3 ; dhvasayanta^, I,

140, 5. dhvasman, bespatterer, IV, 6, 6. dhvr/, see dhur.

n£, ' like,' and na, ' not,' I, 127, 36.

nakis, not, I, 27, 8 ; 69, 7.

nakta, Night : n&kta ^a ushasa, I, 73, 7 ; naktam, by night, I, 98, 2 ; 127, 5 ; 144, 42; V, 7,4.

nakta-ya7, by night, IV, 11, 1.

nakti, Night: naktf£ ushasa£, 11,2, 2.

Naktoshasa, du., Night and Dawn, I,

13, 7 ; 96, 5 ; 142, 7.

naksh, to reach: nakshante, I, 66, 9 ; — abhi nakshati, I, 95, 10.

nad: nanadat, roaring, I, 140, 5; ^ III, 2, 11.

napat, offspring : urg-a^ napat, I, 58, 8; II, 6, 2 ; III, 27, 12; V, 1 7, 5 ; — apain napat, the child of the Waters, I, 143, i2; III, 9, 1.

naptr/, offspring: xirgah ndptre, V,

7,i. nabhanya? I, 149, 32. nabhas, cloud, I, 71, 10 ; II, 4, 6 ;

III, 12, i].

nam : a-namam, to direct, IV, 8, 3. nama£-ukti, praise, I, 189, 1 ; III,

14, 22. n£mas, adoration, reverence, I, 1, 7,

452

VEDIC HYMNS.

&c. ; namasa, adoringly, III,

14, 5. namasy, to worship, adore : namasy- anti, I, 36, 19; namasya, I, 44, 61 ; namasyan, I, 72, 5 ; nama- syata, III, 2, 8 ; namasy ama£, 111,17,4; namasy an ta£, adoring,

IV, 6, ii.

namasya, to be adored, venerable, 1,72, 52; II, 1, 3; 10; III, 5, 2; 27, 13.

namasvfn, adorer, I, 36, 7.

Narajawsa/song of men' or 'praised by men,' I, 13, 31 ; 142, 3 ; II, 3, 1 ; III, 29, 11 ; V, 5, 2.

narya, manly power, I, 72, i1.

nava, new, young, I, 31, 8, &c. ; — navyaws, navyasi, I, 27, 4 ; 60, 3/ Hi* 5 5 J43, 1 ; HI, 2, 13 ; naviyasa, I, 12, 11; — navya£, gen., V, 12, 31; — navish^a, youngest, V, 27, 3.

nava-ga, new-born, IV, 6, 3.

nava-g-ata, new-born, V, 15, 3.

navati', ninety: navatfm pura£, III, 12, 6.

navamam, for the ninth time, V,

27, 33. Nava-vastva, I, 36, 181. navedas, watcher: ushasa£ naveda£,

nava-ga, new-born, IV, 6, 3.

nava-g-ata, new-born, V, 15, 3.

navati', ninety: navatfm pura£, III, 12, 6.

navamam, for the ninth time, V,

27, 33. Nava-vastva, I, 36, 181. navedas, watcher: ushasa£ naveda£,

I, 79, 13; — witness, V, 12, 3. navya, young, I, 141, 10; 189, 2. naj, to attain : najate, V, 4, n ;— &

imaf, I, 71, 8. naj : ne\rat, it disappeared, IV, 1, 17. Nahusha, N. of a clan, I, 31, n2;

V, 12,6. Nahus, (I, 31, 112).

n8ka, sky, firmament : pipe\ra nakam str/bhi£, I, 68, 10 ; — III, 2, 12 ;

5, 10; IV, 13,5; V, 1, 1 ; 17,2. nana-ratham, on many chariots, III,

6, 9.

nandf, delight : nandye, I, 145, 4.

Nabhanedish^a, (I, 142, io1).

na'bhi, navel, centre, I, 59, i2 ; 142, io1; III, 5, 5 ; IV, 10, 8; nabhi£ pr/thivya£, I, 59, 2 ; 143, 4 ; II, 3, 7; III, 5, 9; 29, 4 ; pra-^am n&bhim, II, 3, 9; diva7> nabha, III, 4, 4; amr/tasya nabhim, III, 17, 4.

naman, name : deva-tvam nama, amr/tam n^ima, I, 68^ 41 ; nzi- mani dadhire ya^wfyani, I, 72, 3 ; prathamam nama dhen6£,

IV, 1, 16 ; guhyam ntoa, V, 3,

2 ; 3 ; 5, 10 ; bhuri nama da-

dhati, V, 3, 10. nari, wife, I, 73, 3. narmi;zi? I, 149, 31. nava, boat : navaya, I, 97, 81. Nasatya, IV, 3, 63 ; — du., the Ajvins,

IV, 14, i2. f niws, to kiss : nfwsate, I, 144, i4. nf-kama, desirous of, III, 1, 15. niksh : vi-nikshe, to pierce, V, 2, 9. ni-^ira, watchful, III, 9, 4. niwik, secretly, IV, 5, 81. ni«ya, hidden, I, 95, 41 ; inmost, IV,

3, 16. nitya, one's own, I, 66, i1 ; 5 ; 71,

1 ; 140, 7; 148, 3; 5; II, 2, 11 ; — true (friend of men), I, 141, 22; — nftyam, constantly, I,

73,4. nftya-aritra, with its own rudders,

1, 140, 121.

nid : nidanai>, scolding, IV, 5, 12. nid, scoffer, III, 16, 5 ; — revilement,

IV, 4, 15. ninitsu, who tries to revile, I, 189, 6. ninditr/, reproacher, V, 2, 6. nindya, reproachable, V, 2, 6. ni-mfsh, closing of the eyes, I, 72, 5*. ni-va^ana, invocation, I, 189, 8;

— recitation, IV, 3, 16. ni-vat, depth : ut-vata£ ni-vata^, III,

2, 10.

ni-vartana, return, III, 9, 2.

ni-vfd, the Nivid formula, I, 96, 21.

nishka-griva, with a golden ornament at his neck, V, 19, 3.

nf-hita, laid down, I, 72, 6.

ni, to lead : padam nayanti, they follow his track, I, 146, 42; — pari nayanti, they carry around, I, 95, 2* ; pari niyate, he is led around, IV, 15, 1.

ni/a, nest, IV, 1, 11 ; 12.

nitha, song, IV, 3, 16.

nitha-vid, knowing all the ways, III, Af 12,5.

nila-prish/y&a, with the dark blue back, III, 7, 3.

nu, to low, roar : navanta, I, 66, 10 ; nonava, I, 79, 2 ; — to shout (hymns of praise) : navanta, I, 69, 10 ; — abhf pra nonuma£, I, 78, 1-5 ; abhf anushata, they have greeted with shouts, I, 144,

2 ; IV, 1 , 16; abhf anushata,

INDEX OF WORDS.

453

(the hymns) have been sung,

V, 5, 4 ; — sam navanta, IV, 3,

11. nu, now : nu £it nu, I, 58, i1 ; nu £a

purg *a, I, 96, 7. nutana, present, recent, 1, 1, 2 ; III,

1, 20. nuncim, now : adya" nfinam ^a, I, 13,

6 ; nunam aparam, now and ia

future, I,, 1 89, 4. nr/, man : nr/n (for various cases),

nu, now : nu £it nu, I, 58, i1 ; nu £a

purg *a, I, 96, 7. nutana, present, recent, 1, 1, 2 ; III,

1, 20. nuncim, now : adya" nfinam ^a, I, 13,

6 ; nunam aparam, now and ia

future, I,, 1 89, 4. nr/, man : nr/n (for various cases),

I, 146, 45; III, 14, 41; IV, 2,

J52 ; V, 15, 22 ; nara£ maruta£,

III, 16, 21 ; jawse nr/'w&m, III,

16, 4. nri-^akshas, beholding men, III, 15,

^ 3 ; 22, 2 ; IV, 3, 3. nrz-tama, manliest, I, 59, 4 ; 77, 4 ;

III, 1, 12 ; 19, 3 ; IV, 5, 2 ;

nr/'-pati, lord of men, I, 71, 8s ; II,

I, 1 5 7-

nri-pejas, (the divine doors) with men as their ornaments, III, 4,

sV.

nr/'mwa", manly power, I, 67, 3 ; V,

19, 2. nr/-v£t, with men, V, 18, 5. nr/vdt-sakhi, rich in manly friends,

IV, 2, 51.

nri-s&dana, seat of men, V, 7, 2. nr/-han, man-killer, IV, 3, 6. netr/, leader, III, 15, 4; 20, 4;

isham neta, III, 23, 22. nedish^a, near, nearest, I, 127, 11 ;

IV, 1, 5. nemd-dhiti, discord, I, 72, 42. nemi, felly, I, 141, 9 ; II, 5, 3 ; V,

13, 6. n£sha-tama, best leading, I, 141, 12. nesh/ri, the N. priest, II, 5, 51. nesh/ra, office of the Nesh/r/ (priest),

II, 1, a.

nau, boat : nava-iva, I, 97, 7 ; 99, 1 ; V, 25, 9 ; sindhum na navst,

V, 4, 9 ; nsLvam nitya-aritram pat-vatim, I, 140, 121.

nya»£, directed downwards : rnk\h, I, 66, io2 ; 72, 10*.

pakva\ ripe, I, 66, 3 ; IV, 3, 9.

pa^atct, baked, III, 28, 2.

p&«£an, five : £dhi p£»£a krishWshu, over the fivefold dwellings (of the five peoples), II, 2, 10.

pa/atfajft, fifty, V, 18, 5.

pat: patyate, he rules, I, 128, 7; patyase, thou possessest, II, 1,8. pat, to fly: patanti mfha£, I, 79, 2. patangd, winged (flames), IV, 4, 2. patatrm, winged, I, 58, 52; 94, 11. patara, winged : pr/jnya>6 pataram,

11,2,4.

pati, lord, I, 26, 1, &c; pati£ dan, I, 149, i2; — husband, I, 66, 8 ;

71, 1; IV, 3, 21.

pati^ush/a (nari), (a wife) beloved

by her husband, I, 73, 3. pati-rip, deceiving her husband, IV,

5' 5# AT

patni, consort : devi£ patni £, IV, 5,

patni-vat, together with the wife, I,

72, 5; III, 6, 9.

patman, flight, I, 141, 7; V, 5, 7. pat-vat, having feet, I, 140, 9; pat-

Vcitim navam, I, 140, 121. patvan, flight, V, 6, 7. pathya, path, III, 14, 3. pad, to fall : padish/a, 1, 79, 1 1 ;— ava

padyate, IV, 13, 5. pad, foot : pada£ ni dadhati, I, 146,

2 ; pad-bhf£ (conj. for pa£-bhi7>),

IV, 2, 142.

pada, footstep, footmark, track, I, 65, 2; 67, 62; IV, 5, 3; padam nayanti, they follow his track,

I, 146, 42; padam ve7>, III, 5, 51; 6; IV, 5, 84; padam Vish- noh upa-mdm, V, 3, 3; — standing- place, abode : pade parame, I, 72, 2 ; 4 ; trih sapta" guhyani pada7, steps or places, I, 72, 61 ; Mih pade, I, 128, 1; ritasya pade, IV, 5, 9 ; matu£ pade parame, IV, 5, 10.

pada-vi, following the footsteps, I,

72, 22; 111,5, i1. pan, to praise: pananta, II, 4, 51;

pan&yanta, III, 6, 7 ; panaya,

V, 20, i\2.

pdnish^a, most wonderful, III, 1, 1 3. paniyaws, highly miraculous, V, 6, 4. panu, praise, I, 65, 4. payas, milk, I, 66, 2 ; 79? 3 ; IV, 3,

pada-vi, following the footsteps, I,

72, 22; 111,5, i1. pan, to praise: pananta, II, 4, 51;

pan&yanta, III, 6, 7 ; panaya,

V, 20, i\2.

pdnish^a, most wonderful, III, 1, 1 3. paniyaws, highly miraculous, V, 6, 4. panu, praise, I, 65, 4. payas, milk, I, 66, 2 ; 79? 3 ; IV, 3,

9; 10. payasvat, rich in milk, II, 3, 6. par, see pri. para, distant, III, 18, 2. para£-pa, a protector far and wide,

II, 9, 2 ; 6.

paraju, axe, I, 127, 3 ; IV, 6, 8.

454

VEDIC HYMNS.

paras, beyond : para£ manishaya, V,

17, 22. parastat, on high, III, 22, 3. parci-vata£, from afar, I, 36, 18 ; 73,

6 ; III, 9, 5. pari, prep., from, I, 31, 4 ; — for the

sake of, III, 5, io1. pari-kshit, encompassing, III, 7, 1. pari-^man, walking round the earth,

I, 79, 32; 127, 2s; III, 2,9s;

IV, 3, 6*; V, 10,5. pari-takmya, the decisive moment,

I,3i,63,4. pari-badh, hindrance, V, 2, 10. pari-bhu, encompassing, I, 1, 4 ; 97,

6 ; 141, 9; III, 3, 10. pari-vita, enveloped, 1, 128, i3 ; III,

8, 41; IV, 1,7.

parish/i, encompassing, I, 65, 31. panwas, abundance, III, 24, 5; V,

10, 1. parish/i, searching, (I, 65, 31). parusha, speckled, V, 27, 5. parvan, joint (of the month) : par-

va»a-parva»a, I, 94, 41. palita, grey, I, 144, 4 ; fern, palikni,

V, 2, 42.

pavitra, purification, III, 1, 5 ; — puri- fying strainer, III, 26, 8.

paj, to see : ati pajyasi, I, 94, 7 ; — pari apajyanta, they have searched, I, 146, 4 ; — vf pajya, look forth, III, 23, 22.

paj, eye : pa/-bhi£, IV, 2, 122; pa/- bhib (conj. pad-bhi£), IV, 2, 142.

paju, animal, beast: pajv& na tayum, I, 65, i1,2; paju£ r,a jfjva, I, 65, 10; (Agni), II, 4, 7; V, 7,

7 ; cattle, I, 67, 62 ; 72, 6 ; III,

9, 7; IV, 2, 181; V, 2, 5; victim, IV, 6, 3.

paju-pa, shepherd, 1, 144, 6 ; IV, 6, 4. paju-sa, winner of cattle, I, 127, io1. pajva-yantra, taking ... as an instru- ment (?), IV, 1, 14. pastya, dwelling, IV, 1, n. pa: sa£ pati (conj. sapati), V, 12, 61. pala, simple, I, 31, 14 ; III, 9, 7 ;

IV, 5, 2.

pa#as,4 stream of light, I, 58, 5 ; III,

14, 1; i5» 1; 29, 3; iv, 4, 1;

V, I, 2.

pathas, abode, I, 188, io1 ; II, 3, 9 ;

III, 8, 9 ; patha£ (conj. pa-

tha£?), II, 2, 44. payu, guardian, I, 3 1, 1 2 ; 13; 95,9;

143, 8; 147, 3; 189, 4; II, 1, 7; 2,4; III, 15,4*; IV, 2,6; 4, 3; 12; V, 12, 4.

parthiva, dweller on earth, I, 95, 3 ; — the terrestrial (space), I, 128, 3 ; 144, 6 ; ^rayawsi parthiva, V, 8, 7.

pavaka, purifier, 1, 12, 9 ; 10 ; 13, 1 ; 60, 4 ; 95, 11; 142, 3 ; 6; II, 3, 1; 7, 4; HI, 5, 7; 10, 8;

17, 1 ; 2r, 2; 27, 4; IV, 5, 6; 6> 7; V, 4, 3; 7; 7, 4; 26, 1.

pavaka- jo^i, whose flame is purify- ing, III, 2, 6.

pavaka-jo>£is, purifying with his flames, III, 9, 81; 11, 7; IV, 7, 5; V, 22, 1.

paja, fetter, V, 2, 7.

pitu, food, I, 69, 3 ; V, 7, 6.

pitu-mat, rich in food, I, 141, 21 ; ^144,7; IV, 1, 8.

pitr*, father : mahe pitre dive, I, 71, 5 ; pitu£ parama't (Heaven), I, 141, 41; pitfi£ ka. gamtdh k&,

III, 1, io1; pit& ya^wanam, III, 3, 4;— V, 3, 92; io1;— du., parents, I, 140, 7/; HI, 7, i1;

pitu, food, I, 69, 3 ; V, 7, 6.

pitu-mat, rich in food, I, 141, 21 ; ^144,7; IV, 1, 8.

pitr*, father : mahe pitre dive, I, 71, 5 ; pitu£ parama't (Heaven), I, 141, 41; pitfi£ ka. gamtdh k&,

III, 1, io1; pit& ya^wanam, III, 3, 4;— V, 3, 92; io1;— du., parents, I, 140, 7/; HI, 7, i1;

18, i1; pitr6£ upa-sthe, I, 146, 12; III, 26, 9; matara pitara,

I V, 6, 7 ; — pitara^ Ahgirasa£, I, 71, 21 ; pitsL pitr/-bhya£ utay^e,

II, 5, is; pitara^ manushya£, IV, 1, 131; pitara^ parasa£ pratnasa£, IV, 2, 16.

pitr/'-vitta, acquired by the fathers,

I, 73, i1; 9. pftrya, paternal : sakhyDt pftryawi, I,

71, 10. pinv, to swell: pfnvamana£, III, r,

7 ; pinvasva, III, 3, 7. pij, to adorn : pipeVa, I, 68, 10. pijanga-rupa, tawny-coloured, II,

piy, to abuse : piyati, I, 147, 2.

putrfn, with sons, V, 4, n.

punar : puna£ astu sa£ asmai, may it (the spell) recoil on him, 1, 147, 4 ; puna£, give us back, 1, 189, 3.

pur, stronghold: pu£-bhf£ ayasibhi£,

I, 58, 8 ;— I, 149, 3 I 189, 2 ;

III, 12, 6; 15, 4; V, 19, 2. pura£-etrz', leader, I, 76, 21 ; III,

II, 5.

pura^-ga, going in front, I, 188, 11. pura£-sad, sitting in front, I, 73, 3. pura^-hita, the Purohita, I, 1, 1 ;

INDEX OF WORDS.

455

44, io1; 12 ; 58, 3 ; 94, 61,2; 128, 4; III, 2, 8; 3, 2; 11, 1;

Puram-dhi, Liberality of the gods,

II, 1, 38.

pur£s, in front : dadhire pur&7>, III, 2, 5 ; V, 16, i2.

pura7, before (with gen.), I, 71, 10 ; — formerly, I, 96, 7.

purishya, of the soil : purishyasa^ agnaya£, III, 22, 41.

puru, many, I, 36, i3, &c. ; III, 4, 53 ; puru va aram (conj. puru- varam), 1, 142, io2 ; dnu purvi&, HI; 15, 31 ;— mightily, 1,127, 3-

puru-anika, with many faces, I, 79, 5.

puru-kshu, rich in food, I, 68, 10 ;

III, 25, 2.

puru-£andr£, rich in splendour, I, 27, 11; II, 2, 12 ; III, 25, 3; V, 8, 1.

puru-tra7, in many places, I, 70, 10 ;

146, 5- puru-daV/sa, wonderful, III, 1, 23. puru-druh, full of deceit, III,

18, 1. purudh£-pratika, with many faces,

HI, 7, 3. purudha7, manifoldly, IV, 2, 19. puruni£-sthci, growing up in many

places, V, 1,6. Puru-nitha, N. pr., I, 59, 7. puru-peja, manifoldly-adorned, II,

10, 3a. puru-pejas, manifold-adorned, III,

puru-prajasta, praised by many, I,

73, 2; puru-priya, beloved of many, I, 12,

2 ; 44? 3 ; 45, 6 ; III, 3, 4 ; V,

18, 1. puru-praisha, he who pronounces

many Praishas, I, 145, 32. puru-rupa, of all kinds, manifold- shaped, II, 2, 9 ; V, 8, 2 ; 5. puru-vasu, rich in wealth, II, 1, 5. puru- vara, with many treasures,

bountiful : puru-varam (conj.

for puru va aram), I, 142, io2 ;

—II, 2, 2; IV, 2, 20; 5, 15. puruv&ra-push/i, lord of bountiful

prosperity, I, 96, 4, punisha-tra7 : conj. purusha-ta, men

as we are, IV, 12, 41. puru-stuta, praised by many, I, 141,

6; V, 8, 5.

puru-spr/h, much desired, I, 142, 6;

II,7,i; IV, 8,7; V,7,6. puru-huta, much-invoked, I, 44, 7. Pururavas, I, 31, 4. puro/aj, sacrificial cake, III, 28, 1-6. pur6hita, see pura^-hita. push, to make prosper : pushyasi, I,

94, 6 ; V, 26, 6 ; pushyata, I,

puru-spr/h, much desired, I, 142, 6;

II,7,i; IV, 8,7; V,7,6. puru-huta, much-invoked, I, 44, 7. Pururavas, I, 31, 4. puro/aj, sacrificial cake, III, 28, 1-6. pur6hita, see pura^-hita. push, to make prosper : pushyasi, I,

94, 6 ; V, 26, 6 ; pushyata, I,

94, 8; pushyati, III, 10, 3;

pushyanta^, causing to thrive,

IV, 8, 5. push/f, prosperity, I, 65, 5 ; 77, 5 ;

II, 4, 4 ; V, 10, 3. pushri-mat, with prosperity, III,

13,7. push/im-bhara, bringing prosperity,

IV, 3, 7-

pushri-vardhana, augmenter of pros- perity, I, 31, 5^

pu, to purify: punana£, II, 3, 5; kr&tum punana^, III, 1, 51 ; punanti, III, 8, 5 ; apupot, III, 26, 8 ; — abhf punati', IV, 5, 7.

puta, purified, I, 79, 10.

puta-daksha, of pure powers, III,

Puru, the Purus, I, 59, 6 ; V, 17, 1.

purva, former, ancient, I, 1, 2, &c. ; purva-vat, as for the ancients, I, 31, 17 ; — diva£ purva£, before daybreak, 1, 60, 2 ; to the front, I, 94, 81 ; manushat purva£, II, 3, 32; tvat h6ta purva£, III, 17, 5; — eastern: purvam anu pra-duam, I, 95, 3.

purva-tha, in the old way, III, 29, 1.

purvya, ancient, I, 26, 5 ; 94, 6 ;

111,14, 32; 23, 3; V, 15, 32;—

foremost, 1, 74, 21.

Pushan, II, 1,6; IV, 3, 7.

pusha«-vat, accompanied by Pushan, I, 142, 12.

pri or par, to bring across : piparshi, thou leadest forward, I, 31, 64 ; parshi, II, 7, 2 ; parshat, III, 20, 4; pipr/tam, III, 26, 9; parshati dvisha£, may he help us across our enemies, V, 25, 1 ; 9 ;— ati paraya, I, 97, 7 ; ati parsha, I, 97, 8 ; ati parshat, I,

99, 1. pri, to fill : purdhi, I, 36, 12 ; papra, I, 69> 1 ; — apapri-van, I, 73, 8 ; 146, 1; a apr/«at, III, 2, 7 ; % aprinab, III, 3, 10; a apra£, IV, 14, 2; — pra-pra pr/«itana,

456

VEDIC HYMNS.

fill (with bliss) further and further, V, 5, 5.

pr/ksh, nourishment, I, 71, 71 ; 73, 5; II, i,6.

pr/kshd, power, I, 127, 51; II, 1, 152; — powerful, I, 141, 21 ; sapta prikshasa£, III, 4, 71.

pr/kshd-praya^-, mighty sacrificer, 111,7,1c1.

prikshudh : prikshudha£ ? 1,141,4s.

\>rik : pr/^anti, they fill, I, 79, 3 ; private, they grow, I, 128, 5 ; papri£angLsa£, swelling, I, 141, 68; papr/;fcasi, make swell, I, 141, 112; — tamase vi-pr/^e, for dispersing the darkness, IV, 1 3, 3 ; vi-pnkvat, cleared from ad- mixture, V, 2, 32; — sam-pr//?£a- na£, being united, I, 95, 8.

pr/t, battle, I, 27, 7 ; 79, 8 ; V, 9,

, 7] 10, 7 1 i6, 5; 17,5* prztana, battle, III, 16, 2 ; 24, 1. pritan%yar racing of battle, III, 8,

10. pr/tana-yu, seeking to combat, III,

1, 16.

pritana-s&h, powerful in battles, III, 29, 9; V, 23, 2.

pr/tany&t, foe, II, 8, 6.

pr/tsutf, hostility, V, 4, 1.

pritan%yar racing of battle, III, 8,

10. pr/tana-yu, seeking to combat, III,

1, 16.

pritana-s&h, powerful in battles, III, 29, 9; V, 23, 2.

pr/tany&t, foe, II, 8, 6.

pr/tsutf, hostility, V, 4, 1.

pr/thivi', earth, Earth : nabhiifr pri- thivya^I, 59, 2; III, 29, 4; agnf£ dati r6ma prithivya7>, I, 65, 8 ; ksham and prithivim, I, 67, 5; dyava pr/thivi' iti, Heaven and Earth, I, 143, 2 ; divib pr/thivy&&, III, 1, 3 ; mahina' pr/thivya^, III, 7, io2; v&rsh- man pr/thivya^, III, 8, 3 ; vare & pr/thivya£, III, 23, 4s ; div&h sunu£ pr/thivya^, III, 25, 1 ; — Earth, 1,72,9; 94,16; 95,11; 98,3; 111,8,8!; 17,2; IV, 3, 5.

pr/thu, broad, I, 65, 5 ; II, 1, 12.

pr/thu-pag-as, with broad stream of light, III, 2, 11; 3, 1 ; 5, 1 ;

27, 5. pr/thu-praga«a, with broad passages,

in, 5, 7.

pr/thu-pragaman, proceeding on his

broad way, I, 27, 2. pr/thu-budhnd, broad-based, IV, 2,5. pr/jani', the speckled (cow), I, 71, 51. pr/jni, speckled, IV, 3, io2; — Pr/jni,

the mother of the Maruts, II,

2, 43; IV, 5,7'; 10.

pr/shat-ajva, with the spotted deer

as horses, III, 26, 62. pr*shati, the spotted deer, III, 26, 42. pr/shfa-bandhu, after whose rela- tions men ask, III, 20, 3s. pr/'sh/M, back, I, 58, 21 ; IV, 2, n2;

ridge, V, 7, 5 ; — a certain

Stotra? IV, 5, 61. prishthya, of the back : payasa pr/sh-

//>yena, IV, 3, io1. p£jas, the ornamented form : ya^wa-

sya pe\*a£, II, 3, 62. P#shi, V, 2, 21. p6tr/, the Potr/ priest, I, 94, 6; II,

5, 2 ; IV, 9, 3. potra, service of a Potr/, I, 76, 4s;

11, 1, 2.

p6sha, welfare, I, 1, 3 ; V, 5, 9. poshayitnu, which is to thrive, III,

4,9- pyai, to swell : pipayanta, they were exuberant, I, 73, 6; pipayat, may he augment, I, 77, 5; pfyanai> (conj. pfyanam), I, 79, 31; pipaya, it has prospered,

II, 2, 9 ; pipyana^, rich in milk, 1 1 1, 1, 1 o2; — prd pipaya, increase, III,i5,6.

pra-avitrz, protector, I, 12, 8 ;

furtherer, III, 21, 3. pra-avfs, zealous, IV, 9, 2. pra-keta, splendour, I, 94, 5. pr«L-£etas, provident, wise, I, 44, 7 ;

11; II, 10, 3; 111,25,1; 29,5. pra&h, to look for : prisht&h, 1,98, 21. pra-^anana, the creative organ, III,

29, i3. pra-^, children : pra-g&h ut£ (conj.

pra-#asu), I, 67, 91 ; pra-^am

vf syatu, may he deliver a son,

J1* 3> 9-

pra^a-vat, procuring offspring, I, 76, 4 ; pra^-vat r&dhas, abundance of progeny, I, 94, 15 ; accom- panied by offspring, II, 2, 12;

III, 8, 6 ; 16, 6; rich in off- spring, III, 16, 3 ; IV, 2, 5.

pra-tara»a, carrying forward, II, 1,

12. prd-tavas, strong, IV, 3, 6. prati, equal to, II, 1, 8 ; 15 ; 3, 2. pratitya, to be listened to, IV, 5, 14. pratna, old: pratnam, I, 36, 4; II,

7,6; 111,9, 8. pratna-tha, in the ancient way, I,

96, 1; 111,2, 12; V, 8, 5.

INDEX OF WORDS.

457

pratya«£, turning back, I, 95, 5 ;

II, 3, 1; III, 18, 1.

prath, to spread out : prathayan nr/h, III, 14, 4; paprathana£, V, 15, 4 ; — vf prathantam, may they open wide, II, 3, 5 ; vf prathasva, spread thyself, V, 5, 4.

prathama : prathama anu dharma, after the primitive ordinances,

457

pratya«£, turning back, I, 95, 5 ;

II, 3, 1; III, 18, 1.

prath, to spread out : prathayan nr/h, III, 14, 4; paprathana£, V, 15, 4 ; — vf prathantam, may they open wide, II, 3, 5 ; vf prathasva, spread thyself, V, 5, 4.

prathama : prathama anu dharma, after the primitive ordinances,

HI, i7, 1. prath am a-^a, first-born (son), III,

29, 151. pra-dakshi«i't, from left to right,

III, 19, 21; IV, 6, 3. pra-diva, ancient, II, 3, 1. pra-divas, from of old, I, 141, 32 ;

IV, 6, 4 ; 7, 8 ; V, 8, 7. pradu, commandment : pradfja^,

(I,3i, i43). pra-dfj, region: pra-duam (conj.

for pra dfjam), I, 95, 32. prd-niti, guidance, 1 1 1,15, 1; IV, 4,14. pra-netr/, leader, II, 9, 2 ; III, 23, 1. pra-pitva, the time of the advancing

day, I, 189,7 V*. pra-bbarman, the bringing forward,

I, 79, 7. pra-bhu, eminent: pra-bhvi/6 (dura/6),

1, 188, 51; 9.

pra-bhu ti, copiousness, III, 19, 3. prd-mati, guardian, I, 31, 9; 10;

14; 16; 141, 24 ; — kindness, I,

71, 7 ; care, I, 94, 1. pra-mahas, highly exalted, V, 28, 4. pra-ya^vu, friend of sacrifices, III,

6, 2\

pra-yata, forward-bent, IV, 5, 10.

prayata-dakshiwa, giving sacrificial fees, I, 31, 15.

pra-yantr/, giver, I, 76, 4*.

pr&yas, joy, delight, feast, I, 31, 7 ; 45, 8; 58, 73; 7i, 3; HI, n, 7; 12, 8; IV, 5, 6; 15, 22.

prayasvat, offering enjoyment, I, 60, 3; III, 6, 3; V, 20, 3.

pra-ya7, onset, III, 29, 15.

pravawa, hill-side, III, 22, 4.

pra-v&t, declivity, I, 144, 52; — pre- cipitous: pra-vata, III, 5, 8.

pra-va^ya, to be openly uttered, IV, 5,8.

pra-vid, finding out, III, 7, 6.

pra-jawsya, deserving of praise, II,

2, 3; 11.

pra-jasta, praised, glorious, precious, I, 36> 9 ; 60, 1 ; 66, 4.

pra-jasti, praise, I, 26, 9 ; 70, 9 ;

74, 6; 148, 3; V, 9, 6; 16, 1. pra-jastr/, the Prajastr/ priest, I, 94,

f; n, 5, 4.

pra-jastra, office of the Prajastr/

priest, II, 1, 2. pra-jfsh, command, I, 145, 1. pra-s£h, power, V, 23, 1. pra-siti, onslaught, IV, 4, 1. pra-su, sprouting grass, I, 67, 92;

95, 102; 111,5,8. Praskawva, I, 44, 6 ; 45, 3. pra-svanita, roaring, I, 44, 121. pra-hosh£, libation, I, 150, 2. pra^a-^ihva, stretching forward his

tongue, I, 140, 3. pragma, eastward-turned (barhi's),

I, 188, 4. pra«£, inclined towards, II, 2, 7 ; —

eastward : pra«£am ya^wam

^akr/ma, III, 1, 22; pr&& iti,

III, 6, io1;— turned forwards,

in, 7,7.

prawa, breath : ayu£ pra«a£, I, 66, 1.

prata^-yavan, coming early in the morning, I, 44, 13 ; 45, 9.

prata^-savd, morning libation, III, 28, 1.

priy£, beloved, 1, 13, 3, &c. ; dear= (piXos, I, 67, 61 ; sapta priyasa^, seven friends, IV, 1, 12 ; priy&m tva kr/wavate, he gratifies thee,

IV, 2, 8.

priya-dhama, whose foundations are

pleasant, I, 140, 1. Priya-medha : priyamedha-vat, I,

45, 31 1 priya-medha^, I, 45, 41. pri, to please: pri«ana£, I, 73, 1;

pfprishati, he longs to gladden,

IV, 4, 7 ; — a pipraya£, gladden

(the gods), II, 6, 81. prita, well- cared for, I, 66, 41 ; 69, 5. prush, to sprinkle, shower : prushita,

Priya-medha : priyamedha-vat, I,

45, 31 1 priya-medha^, I, 45, 41. pri, to please: pri«ana£, I, 73, 1;

pfprishati, he longs to gladden,

IV, 4, 7 ; — a pipraya£, gladden

(the gods), II, 6, 81. prita, well- cared for, I, 66, 41 ; 69, 5. prush, to sprinkle, shower : prushita,

I, 58, 2 ; prushwavat, III, 13, 4. pretr/, friend, I, 148, 5. pr£sha, instigation, I, 68, 51. praisha, sacrificial command of a

priest, (I, 145, 32).

phalgva, feeble, IV, 5, 14.

baV, lo ! I, 96, 1 ; 141, 1. b&ndhana, fetterer, V, 12, 4. bandhuta, kinship, IV, 4, 11. babhrf, carrying (the prize), III, 1, 12.

458

VEDIC HYMNS.

babhru, brown (plants), I, 140, 61. barhish/£am, most powerfully, III,

13, 1. barhfshmat, he who has spread the

Barhis, V, 2, 12. barhis, the sacrificial grass, I, 12, 4 ;

13, 5 ; 7; 9, &c. ; pra^inam barhi£, I, 188, 4 ; deva barhis,

II, 3, 4 ; madhye a barhf£, III,

14, 2.

barhi-sad, sitting on the Barhis, II,

, 3, 3. bah, tribute, I, 70, 9 ; V, 1, 10. bahu, many : bahvi'i6 ka bhuyasi£ £a

ya£ dura£, I, 188, 5. bahula, large, I, 189, 2. badh, to drive away: ba/dhamana£,

III, 8, 2 ; Mdhasva, beat away, III,i5,i.

bahu, arm, III, 29, 6.

budh, to take notice : bodhi, III,

14, 7 ; V, 24, 3 ; s££ ka, b6- dhati, may he be attentive, I, 77, 2- ;— to think : b6dhat, IV,

15, 71; — &bodhi, he has been awakened, V, 1, 1; 2 ; budhya- mana£, awaking, V, 3, 6 ; bodhaya, awaken, V, 14, i1; — vf bodhaya, awaken, I, 12, 4.

budhna, bottom, base, I, 95, 82 ; 9 ; 96, 6 ; II, 2, 3 ; maha£ budhne" ra^asa^, IV, 1, n1; — depth, I,

Hi, 31. br/hat, great : br/hat bha£, I, 45, 81 ; br/hati' iveti br/°, I, 59, 4' ; a br/hat vadema, loud, II, 1, 16; mightily, III, 3, n1; V,

25, 81. Br/hat-uktha, V, 19, 3. br/hat-uksh, mightily growing, III,

26, 4.

br/h&t-ketu, with mighty light, V,

8, 2. br/hat-diva, dwelling in the great

heaven, II, 2, 9. br/hat-bhanu, with bright light, I,

27, 12; 36, 15. Br/hat-ratha, I, 36, 181. Br/haspati, III, 20, 5 ; 26, 22. bradhna, ruddy, III, 7, 5. brahman, the Brahman (priest), II,

I, 23; 32; IV, 9, 42* brahman, (sacred) spell, I, 31, 18;

II, 2, 7; 10; III, 8, 2; 13, 6 ; 18, 3 ; V, 2, 6 ; prathama-^a^ brahmawa^, III, 29, 151; — sacred

word, II, 5, 31; IV, 3, 15 ; 4, 6 ; — prayer, hymn : vo^ema brahma, I, 75, 2 ; brahma«a£ pate, Brahma^aspati, II, 1, 3 ; akari brahma, IV, 6, 11. bru : upa-bruve, I invoke, 1, 188, 8.

bhaga, good fortune, I, 141, 63; 1 11 ; — love, V, 7, 83 ;— a winner (in a contest), I, 141, io1 ; 144, 3*;— Bhaga, the god, I, 44, 8 ; II, 1, 7; III, 20, 4; 5; IV, 3, 5 5 V, 16, 2\

bhag, to obtain : bhag-anta . . . n&ma, I, 68, 4 ; bhaktam abhaktam ava£, blessings enjoyed or not enjoyed (before), I, 127, 56 ; — a na£ bha^a, let us partake, I,

27, 5- bhadra, good, I, 1, 6 ; fortunate, I, 67, 2 ; blissful, I, 94, 1 ; glorious,

I, 94, 14, &c

bhadra-jo^i, with glorious light, V,

. . n&ma, I, 68, 4 ; bhaktam abhaktam ava£, blessings enjoyed or not enjoyed (before), I, 127, 56 ; — a na£ bha^a, let us partake, I,

27, 5- bhadra, good, I, 1, 6 ; fortunate, I, 67, 2 ; blissful, I, 94, 1 ; glorious,

I, 94, 14, &c

bhadra-jo^i, with glorious light, V,

4,7. bhand : bhandamane iti, of glorious appearance, I, 142, 7; III, 4, 62 ; bhandamana£, glorified, III, 2,12; bhandate, he is glorified,

, 111,3,4.

bhandish^a, most glorious, I, 97, 3 ;

V, 1, io>. Bharata, Agni the B., I, 96, 32; pi.,

the Bharatas,'V, 11, 1. Bharat-va^-a, the Bharadvagas, I,

, 59, 7.

bhargas, splendour, I, 141, 1.

bharv, to chew : bharvati, I, 143, 5.

bhas: prd babhasat, may he con- sume, IV, 5, 4.

bhasman, ash, V, 19, 5.

bha, to shine : anu bhasi, III, 6, 7 ; — vi-bhati, he shines (conj. vidha'ti), 1, 71, 61 ; vf bhasi, thou shinest,

II, 1, io1,*2; vf bhahi, I, 95, n. bha^-r/^-ika, whose r/^g-ika (?) is light,

I, 44, 31; III, 1, 12; 14. bhaga, share, portion, I, 73, 52; II,

10, 6 ; III, 1, 19. bhaga-dh£ya, portion, III, 28, 4. bha^ayu, desirous of distributing

(goods), II, 1, 4. bha-tvakshas, whose power is light,

I, 143, 3- bhanu, ray, I, 36, 3; 97, 5 ; III, 1, 14; flame, I, 143, 3 5 v, 1, 1; light, splendour, II, 2, 8, &c.

INDEX OF WORDS.

459

bhanu-mdt, shining, V, i, n.

bh&ma, splendour, III, 26,6; — flame, V, 2, 10.

bhamm, luminous, I, 77, 1.

bhard, burthen, I, 31, 3.

Bh&rata, (Agni) of the Bharata tribe, II, 7, i1; 5 ;— BMrata, the two Bharatas, III, 23, 21.

Bharati : H6tra Bharati, I, 142, g2 ; II, 1, 111;— 1, 188, 8; II, 3, 8; bharati bharatibhi£, III, 4, 8.

bhas, light : br/hat bha£, I, 45, 81 ; IV, 5, i1;— II, 4, 5; IV, 7, 9.

bhiksh, to implore, I, 73, 6 ; 7.

bhid : dva bhet, he cut down, I, 59, 6.

bhug- : bh6§-ate, receives nourish- ment, I, 72, 82; bhirg-e, to en- joy, I, 127, 8 ; 11 ; bhu^-am, for the enjoyment, III, 2, 9 ; — yasya sam-bhug-am, whom I may en- joy, II, 1, 41.

bhn^-man, fertile : bhu^-ma (conj. bhug-ma'), I, 65, 51.

bhur : g-arbhurat, hurrying around, II, 2, 5 ; #arbhura«a£, II, 10, 5 ; bhuranta, they have made tremble, V, 6, 71 ;— pari-g-arbhu- ra»a£, hurrying around, I, 140, 10.

bhura^yu, quick, I, 68, 1.

bhurig-, pole-arm (?), IV, 2, 143.

bhuvana, world, I, 31, 2; 73, 8;

II, 3, 1; III; 2, 10; 3, 10; IV, 14, 2 ; bhuvanasya mag-ma- na, I, 143, 41;— being, I, 98, 1;

III, 16, 4.

bhu : sata*£ fa bhavata£ fa, of what is and what comes into being, I? 96> 7 > — bhavatat, be, III, 23, 22; — pari bhuvat, he encom- passed, I, 68, 2 ; pari babhutha, thou hast excelled, I, 69, 2.

bhuman, earth, I, 65, 31 ; II, 4, 7 ; — being : et& bhuma, I, 70, 6 ; — world : vuvani bhuma, II, 4, N 2 ;— V, 7, 5.

bhuyaws, many, I, 31, 6.

bhuri, rich, I, 73, 4 ; — bhuri kr/tva£, many times, III, 18, 4.

bhuri-poshfn, rich in manifold pros- perity, III, 3, 9.

bhuri-retas, rich in seed, III, 3, 11.

bhuri-varpas, manifold-shaped, III,

A, 3, 4. bhunzi, quick, I, 66, 2 ; III, 3, 5. bhush, to be busy : bhushan, I, 1 40,

bhuri, rich, I, 73, 4 ; — bhuri kr/tva£, many times, III, 18, 4.

bhuri-poshfn, rich in manifold pros- perity, III, 3, 9.

bhuri-retas, rich in seed, III, 3, 11.

bhuri-varpas, manifold-shaped, III,

A, 3, 4. bhunzi, quick, I, 66, 2 ; III, 3, 5. bhush, to be busy : bhushan, I, 1 40,

6 ; III, 25, 2 ; — upa bhushema, may we honour, III, 3, 9 ; — paYi bhushasi vratam, thou adminis- terest the law, I, 31, 2; pari bhushanti, they celebrate, I, 95, 3 ; pari bhushati, he takes care of, III, 3, 2 ; pari bhusha- tha/>, you display, III, 12, 9. bhri, to bring : nama£ bharanta^, I, 1, 7 ; hilar fti bha^, I, 128,2 ; bibharshi (conj. bibharshi), V,

3, 21 ; — ut-bhr/ta, taken out, III, 21, 5 ;— pra .g-abhrire, I, 72, 4 ; pra bhara (Sawhita : bhara), 2nd or 1st person, I, 140, i1; pra-bhr/ta, proffered, 1, 1 47, 2 ; — vf bharanta, they have brought to different places, I, 70, io1 ; vi-bhr/ta£, brought to many places, I, 71, 41; dispersed, I, 144, 2 ; vf bharibhrat, quickly shaking, II, 4, 42.

Bhr/gava«a, Bhr/gu-like, I, 71, 42 ; — belonging to the Bhrigus, I V, 7, 4.

Bhr/gu, I, 60, 1 ;— bhr*gava£, the Bhr/gus, I, 58, 5; 127, 7; 143, 4; II, 4, 2; III, 2, 41; 5, 10;

^IV,7, 1.

bhr/mi, quick, I, 31, 162.

bhog-ana, food: vfjvasya bhog-ana, O food on which everything lives, I, 44, 51 ; —possession, V,

4, 5.

bho^ya, bounty, I, 128, 5.

bhrama, whirl, IV, 4, 2.

bhrag-, to shine : bhrag-ante, I, 44,

12 ; abhra*, I, 66, 6 ; IV, 6, 5. bhrag-at-rish/i, with brilliant spears,

I, 31, 1. bhratri, brother, I, 65, 7 ; bhrsitaram

varimam, IV, 1, 2 ; bhratu£

riwam, IV, 3, 132. bhratra, brotherhood, II, 1, 9 ; IV,

10, 8.

mawhana, bountifulness, IV, 1, 6 ;

V, 10, 2; mawhana, instr., V,

16, 42; 18, 2. mawhish/£a, most rich in liberal

gifts, I, 147, 21. makshu, quickly, I, 58, 9, &c. magha, wealth, III, 13, 3 ;— liberal

boon, III, 19, 1; — liberality, V,

10, 3. magha- vat, generous, I, 58, 9 ; 140, 10.

460

VEDIC HYMNS.

maghci-van, liberal giver, I, 31, 12 ;

58, 9; 73, 5 ; 8; 77, 4; 98, 3;

127, n; 140, 12 ; 141, 13 ;

M^, 5; II, 6, 4; V, 16, 3; 18,

3 ; 5 ; magh6na£ (conj. magh6-

nam), V, 27, i1. mag-mdn, greatness, power, I, 128,

5; 141, 6; 143,2; 41; II, 1,15. matf, (pious) thought, I, 60, 5 ; III,

26, 8;— prayer, I, 141, 1; 142,

4; III, 5, 3; IV, 3, 16; vM&f?

matfm, I, 143, il. math or manth, to produce by

attrition: mathit, 1, 71, 4 ; 148,

1; mathnanta£, I, 127, 7;

mathi£, I, 127, 11; mathayati,

I, 141, 3; mathita, III, 9, 5; dmanthish/am, III, 23, 2; manthama, III, 29, 1; manthata, III, 29, 5; manthanti, III, 29, 6 ; mathyamana£, V, 11, 6; — ni£-mathita£, produced by attri- tion, III, 23, 1; 29, 12.

mad or mand, to be pleased, rejoice : mandasva (with gen.), I, 26, 5 ; madayante, I, 59, i1 ; mada- yasva, II, 3, 113; III, 6, 9; madanti, III, 4, 7 ; 7, 7 ; mada- yantam, III, 4, 11; madantam, III, 26, 9; madayetham, IV, 14,4 ; — abhi pra mande, I glad- den, V, 4, 1.

mad, pronoun : me, ace, V, 27, 42.

mada, delight, I, 127, 9 ; V, 2, 10.

mad, pronoun : me, ace, V, 27, 42.

mada, delight, I, 127, 9 ; V, 2, 10.

madhu, sweet drink : madhva£ a- dhavS, I, 141, 38; — honey, I, 142, 3; ai88, 2; III, 1, 7; 8; madhuna dafvyena, III, 8, i2; — honey-drink, V, 19, 32.

madhu-^ihva, honey-tongued, I, 13, 3 ; 44, 6; 60, 3.

madhu-peya, honey-drink, IV, 14, 42.

madhu-pr/>£, mixing the honey-drink,

II, 10, 6.

midhu-mat, rich in honey, I, 13, 2 ;

142, 2; honey-sweet, I, 78, 5 ;

111,4,2; IV, 3, 9 ; 12; — sweet

(food), III, 7, 2. mddhumat-tama, sweetest, V, 11, 5. madhu-vaias, sweet-tongued, IV,

6,5. madhu-sut, Madhu-presser, IV, 3, 3. madhu-hastya, with honey in his

hand, V, 5, 2. madhyata7>, out from the midst, III,

21, 5.

madhyama, middle : madhyameshu,

I, 27/5.

man : manvata, they have devised, IV, 1, 16; manyase, thou art considered, V, 17, 21,3.

manand, thought, III, 6, i1.

manas, thought : mana£ na sadya^, 1,71,9; mind : manasa^ vdraya, I, 76, i1 ; ghr/ta-prusha manasa, his mind being intent on scatter- ing ghn'ta, II, 3, 2 ; manasa sam gagm&h, they agreed in their mind, III, 1, 13.

manisha', (pious) thought : manisha (Pada text for manisha^?), I, 70, i2; 76, 1 ; 111,8,5; prayer, IV, 5, 3; 6, 1; V, ir, 51;— thoughtful mind, I, 94, 1 ; — wise thoughts, IV, 11, 2; 3; — para6 manishaya, beyond thought, V, i7, 22.

manishfn, thoughtful man, I, 13, 5 ; III, 10, 1.

manu, man, I, 96, 2 ; 140, 4 ; V, 2, 1 2 ; — manave, to the man, or to Manu, 1, 189, 74 ; — Manu, N.p.,

I, 3i, 45 36, 10; 19; 68, 7; 128, 2.

manu£-hita, instituted by Manus, I,

13, 42; III, 2, 15. Manu-^ata, offspring of Manu, I,

45, i2. Manu-vdt, like Manu, II, 10, 6. mdnusha, man, I, 31, n2. manushya, man, I, 59, 4 ; — belonging

to men, III, 1, 10. Manushvat, as for Manu, I, 31, 17 ;

II, 5, 2 ; III, 17, 2 ; as Manus did, I, 44, 11; V, 21, 1.

manus, man, (I, 31, n2); I, 36, 7;

III, 26, 2; IV, 1, 91; 6, 11; V, 3, 4 ; 5, 7 ; manusha£, (Aryan) men, I, 189, 72; — manusha^, of the man, or, of Manus, II, 2, 6 ; 8 ; — Manus, N.p., I, 26, 4; 76, 51; 128, 1; II, 10, 1; IV, 2, i1; manusha£ pura£-hita£, III, 3, 2 ; — Manusha£ ^antu-bhi^, III, 3, 6 ; man6tr/, deviser, II, 9, 4.

mantra, hymn, I, 31, 13; spell, I,

67, 4 ; 5 ; 147, 4 J prayer, I,

74, 1. mand, see mad. mandtci, joy-giving, cheerful, I, 26,

7, &c. ; lovely, delightful, V, 17,

2 ; 26, 1.

INDEX OF WORDS.

461

mandra-^ihva, with lovely tongues,

I, 142, 8; — with agreeable speech, IV, it, 5; — with the delightful tongue, V, 25, 2.

mandra-tama, most delightful, V,

22, 1. mandra-tara, a great joy-giver, III,

7,9. manman, thought, I, 26, 21; III, 14, 5 ; IV, 6, 1 ;— prayer, I, 77, 4 ; 127, 2; 140, 1; 11; 148, 2 ;

II, 4, 8; III, 11, 8; IV, 3, 3 ; 15 ; 5, 6; 11, 2; V, 12, 1.

manma-sadhana, fulfiller of thought,

I, 96, 6. manyu, spirit, V, 7, io1. mamaka, mine, I, 31, 113. maya£-bhu, comfort-giving, I, 13, 9 ;

III, 16, 6; IV, 11, 4 ; V, 5, 8. mayas, happiness, I, 31, 7; fresh- ness, III, 1, 31.

manma-sadhana, fulfiller of thought,

I, 96, 6. manyu, spirit, V, 7, io1. mamaka, mine, I, 31, 113. maya£-bhu, comfort-giving, I, 13, 9 ;

III, 16, 6; IV, 11, 4 ; V, 5, 8. mayas, happiness, I, 31, 7; fresh- ness, III, 1, 31.

Marut : maruta£, the Maruts, I, 31, 1; 44, 14; 94, 12; 128, 5 ;

142, 91; III, 26, 4-6; 29, 15;

IV, 1, 3 ; 2, 4; V, 3, 3 ; 5 11; 26, 9 ; marutam-iva svana£, I,

143, 5 ; marutam jardha£, II, 3, 3 » IV, 3, 8 ; vfjve maruta£,

III, 14, 4 ; nara£ maruta£, III, 16, 21.

marutvat, accompanied by the Maruts, I, 142, 12 ; III, 4, 6.

marut- vr/dh, whom the Maruts strengthen, III, 13, 61.

marta, mortal, man : martan (for martam, gen. plur?), I, 70, 61 ;

IV, 2, 32; 111; martaya (for martyaya?), I, 77, 21 ; martam jawsam, praise of mortals, I, 141, 64.

martya, the mortal, I, 26, 91 ; mar- tyeshu devan kri«6ti, I, 77, i1; devasya martyasya £a, II, 7, 2.

marya, manly, I, 77, 3.

maryaka, young bull, V, 2, 51.

marya-jn, like a beautiful youth, II, 10, 5.

maryada, limit, IV, 5, 13.

mah : mamahantam, may they grant, I, 94, 16 ; 95, 11; mamahe me, he has presented me, V, 27, 1 ; — to exalt : mahayanta, III, 3, 3; mahayan, III, 3, 11; mahaya, III, 24, 4 : mahayamana£, III, 25, 5 ', — s^m niahema (conj. sam ahema), I, 94, i1.

mah, great : maha£ (ace. pi.), I, 31, 32, &c. ; IV, 4, 111; mahiham, of the great (waters), III, 1, 121.

mah, greatness: mahe, III, 7, 10.

maha, great: mahah, I, 146, 52.

mahan, greatness: mahna mahat- bhi>6, I, 72, 9.

mahas, power: maha£-bhi£, II, 10, 34; III, 4, 63; with all their might, IV, 14, i1; — mightily: mahaT? raye iitayan, V, 15, 5s.

mahi, great, I, 79, 4.

Mahi-keru : mahi-kerava>6, I, 45, 41.

mahi-tva, greatness, might, I, 59, 5 ; 6 ; mahi-tva, I, 67, 9 ; 68, 2 ; growth, III, 1, 4.

mahina, greatness, III, 6, 2 ; 7, io2.

mahiman, greatness, I, 59, 7.

mahi-ratna, possessor of great trea- sures, I, 141, 10.

mahi-vrata, lord of high laws, I, 45, 3.

mahisha, buffalo, I, 95, 91 ; 141, 31.

mahishi, queen, V, 2, 21 ; buffalo- cow, V, 25, 72.

Mahi", ' the Great One/ N. of a god- dess, 1, 13, 91 ; 142, 9; V, 5> 8.

ma, to create, produce : amimita, he produced, II, 4, 5; mimite, III, 1, 5 ; amimita (matari), he has been shaped, III, 29, n1; mfmanam, preparing, V, 2, 3 ; — tipa masi, measure out, I, 142, 2 ; — vf ragah mame, he passes through the air, I, 58, 1; vi- mana£, traversing, III, 26, 7 ; — sam-maya, building, I, 67, 10.

makis, not, I, 147, 5.

Matarfjvan, I, 31, 3 ; 60, 1; 71, 41; 96, 41; 128, 2; 141, 3 ; 143, 2; 148, 1; III, 2, 13; 5, 9; 10 ; 9, 5 ; 26, 21; ^29, 111.

makis, not, I, 147, 5.

Matarfjvan, I, 31, 3 ; 60, 1; 71, 41; 96, 41; 128, 2; 141, 3 ; 143, 2; 148, 1; III, 2, 13; 5, 9; 10 ; 9, 5 ; 26, 21; ^29, 111.

matr/, mother : mata Aditi^?, I, 72, 9; mother (Earth), I, 140, 91; matu^>, II, 5, 61 ; matui? upa- sthe, III, 8, i3; 29, 14; V, 1, 6 ; amimita matari, III, 29, 1 11; trib sapta maiixh paramawi, IV, 1, 161; matu/6 ushasa£, IV, 2, 15; mktdh g6b, IV, 5, io1 ; mata yuvatf£, V, 2, 1 ; 2 ; mata- iva, V, 15, 4;— du., ubha ma- tara, I, 140, 31 ; matara samUT, the parents turned towards each other (Heaven and Earth), III, 1,7!; parents, 111,^2, 2; 5,r7^; 7, i1; V, 11, 31; matara pitara,

462

VEDIC HYMNS.

IV, 6, 7 ; yahvi' iti r/tasya ma- tara, V, 5, 6; — pi., mothers, I, 95, 7 ; 141, 51 ; vatsa£ mat rth ^•anayata, I, 95, 42 ; sapta jivasu matr/shu, 1, 141, 22; matrft apa£, III, 9, 2 ; su-#atam ma- tr/shu, III, 23, 3; jajvatishu matr/shu, IV, 7, 6.

madhyandina, midday: msidhyandine savane, III, 28, 4.

M8na,N.p.: m8inasyasunti^,I,i89,81.

manavasyat, acting as men do, I, 140, 4.

mjinusha, man, I, 58, 5, &c. ;— belonging to men, I, 44, io1; 128, 7; human, I, 59, 5; 60, 3 ; manushasya g-anasya ^anma, I, 70, 2 ; ma[nushi yit, I, 72, 8 ; dhi^ manusha, II, 2, 9 ; human (sacrificer) : m&nushat purva£, II, 3, 32; — belonging to Manus, III, 9, 6; m&nushe (conj. m&nusha^), III, 23, 4*.

Mamateya, son of Mamata, 1, 147, 31.

maysi, wonderful power, 1, 144, 1; — secret power, III, 20, 32; 27, 71;— wile, V, 2, 9.

mayfn, powerful, III, 20, 3.

Manita, of the Maruts: j£rdha£ marutam, I, 127, 6; II, r, 6; IV, 6, 10.

mar^alya, liking to be groomed, V, 1,8.

man/ ka, mercy, I, 79, 93-

ma7- vat, like me, 1, 142, 2.

m&hina, mighty, III, 6, 4; 7, 5.

mi, to erect: miyamana^, III, 8, 3 ; — ni-mimyuA, they have fastened down, III, 8, 6 ; nf- mita, III, 8, 7.

miksh, to mix: mimikshati, I, 142, 3 ; ghr/tam mimikshe, he is joined with ghr/ta, II, 3., u2.

mita-dru, measuredly running, IV,

6,5. mitra, friend, I, (36, 171) ; 67, 1; 75, 4 ; — friend or Mitra, the god, I, 96, i3; II, 2, 3; 4, 1; III, 5, 3 ;— Mitra, the god, I, 26, 4; 36, 4; 44, 13; 58, 6; 77, 32; 79, 3; 94, 121 ; 131; 16; 95, n; 98,3; 141,9; 143, 7; II, 1, 4; III, 4,2; 6; 5,9; 14, 4; IV, 1, 18; 2, 4; 3, 5 ; 5, 4; 6,73; 13,2; V, 3,1; 23; 9, 6; 10, 2; 16, 1; 26, 9;

mitra, the two Mitras i.e. Mitra andVaruwa, I, 36, 171 ; ksheshy- anta£ na mitram, II, 4, 31 ; mitral agnf£ bhavati, III, 5, 4.

mitra-mahas, great like Mitra, I, 44, 12; 58,8; II 1,5; IV, 4, 15.

Mitravaruwau, du., Mitra and Varuwa, I, 7i, 92; 75, 5; HI, 20, 5.

mi'trya, belonging to one's allies, II,

6,7. mithas, mutually, 1, 26, 9 ; — together,

I, 68, 8. mithuna, twin, I, 144, 4. miyedha, sacrificial meal, 1 1 1, 19, 1 ; 5. miyedhya, sacrificial, 1, 26, 1 ; — holy :

I? 36, 9; 44, 5- mish : ni mish iti, he closes his eyes,

III, 29, 14. mfh, mist, I, 79, 2 ; 141, 13. mi, to break (a law) : minanti, I,

69, 7 ; yasya vratam na mi'yate,

mithuna, twin, I, 144, 4. miyedha, sacrificial meal, 1 1 1, 19, 1 ; 5. miyedhya, sacrificial, 1, 26, 1 ; — holy :

I? 36, 9; 44, 5- mish : ni mish iti, he closes his eyes,

III, 29, 14. mfh, mist, I, 79, 2 ; 141, 13. mi, to break (a law) : minanti, I,

69, 7 ; yasya vratam na mi'yate,

II, 8, 3; — to impair: minati, I, 71, 10; — mindt, fading, V, 2, i2 ; — a aminanta (Sawhita text : °ntaii), they were disparaged, I, 79, 21 ; — amemyane ity a-me- myane, constantly destroying, I, 96, 5 j — Pr^ minanti, they di- minish, III, 28, 4 ; pra-minata£, trespassing, IV, 3, 13; pra minati, he destroys, V, 7, 4.

midhv&ms, bountiful, I, 27, 2; II, 8, 1; III, 16, 3; IV, 3, 5; 5, 1 ;

15,5.

mui, to loosen : mu^yase, I, 31, 4.

mud, joy, I, 145, 4.

mumukshu, striving to break loose, I, 140, 4.

muhu£-gir, the sudden devourer, I, 128, 3.

murdhan, head : murdha diva/6, I, 59, 2; III, 2, 14; murdMnam tatapate, IV, 2, 6; — summit: murdhan ya^/zasya, II, 3, 2.

mri, to die : mamrushi^, I, 140, 8.

mri : pra mri/zihi, crush, IV, 4, 5.

mrikta-vahas, carrying away injury,

y, 1 s, 2\

mrzga, animal, I, 145, 5.

mrik, to injure: mar&iyati, mr/k- shish/a, I, 147, 4; 5; V, 3, 7.

mrig, to rub : marg-ayanta£, I, 60, 5 ; marmr/^nya, to be smoothed down, I, 189,7; II, 10, 1; — to clean, brighten : marmr/§-ma,

III, 18, 4; marmr/^ata, IV, 1,

INDEX OF WORDS.

463

14; marmr/^ata^, IV, 2, 19 ; marg-ayema, IV, 4, 8 ; marmri- .g-yante, IV, 15, 6 ; marg-ayanta, they have cleansed themselves, V, 3, 31 ; — to groom : mnfg-anti, V, 1, 7 ; mr/gyate, V, 1, 8 ;— pari marmr/^vate, purifies, I, 95, 82. mrM,to be merciful : mW/aya, I, 12, 9; mr/7a, I, 36, 12; 94, 12 ;

IV, 9, 1.

mr/7ayat-tama, most merciful, I, 94, 14.

mri/ik&, mercy, IV, 1,3; 5.

mm : abhi mr/jate, he strokes, I, 145, 4; n& abhi-mr/je, not to be touched, II, 10, 5.

mr/sh, to forgive: mimr/'sha^, I, 31, 16 ; to forget: msi pra marshi- sh/M£, I, 71, 10; na tat pra- mr/she,it should not be slighted,

111,9,2.

me/i, roaring (?), Ill, 26, 91; IV, 7,

n2. metr/, builder, IV, 6, 2. medas, fat, III, 21, 1 ; 2 ; 4 ; 51. medha, sacrifice, I, 77, 3. medha, wisdom, V, 27, 4. medhira, wise, I, 31, 2 ; 127,7; r42,

11; III, 1, 3; 21, 4. medhya, holy, V, 1, 12. Medhya-atithi, I, 36, io1; 11; 171. m£na, woman, I, 95, 6.

yaksh with pra, to aspire after : pra-y£kshan vasu, II, 5, 1 ; pra- yakshe, III, 7, 1.

yakshd, a spirit, IV, 3, 131,3 (bis).

ya^, to sacrifice: yakshi, I, 13, 1; 31, 17; 36, 6; yashtave, I, 13, 6; y&gn&m yakshatam, I, 13, 8; arvaw^am yakshva, I, 45, 10 ; ya>adhyai, III, 4, 3; aya#a£ hotram, III, 17, 2 ; ydt yagasi, III, 19, 42 ; dhruv&m aya£, III, 29,16; y a^athaya, see ya^atha ; — dva yakshva, cause, by sacri- ficing, to go away, IV, 1, 5 ; — & ya^g-ati, procures (blessings) by sacrificing, I, 26, 3 ; a-yag-ase, I, 94, 2 ; & ya#a, produce by sacrifice, I, 188, 9 ; a ya^asva, obtain by sacrificing, III, 1, 22 ; a-yag-ante, they bring hither by sacrifice, III, 4, 2 ; a yakshat,

V, 13, 31.

ya^ata, to be worshipped, worship- ful, I, 59,7; 128, 8; II, 5,8;

III, 5, 3 5 IV, 1, i2; 15,8; V,

I, 11; 8, 1.

ydg-atra, deserving worship, worship- ful, I, 65, 21, &c.

yagatha, the sacrificing, sacrifice : ya^athaya, III, 4, 1 ; 5, 9 ; 17, 1 I 19, 5; V, 1,2 ; 11, 2.

ya^gamana, sacrificer, I, 127, 2 ; V, 26, 5.

ya^g-ish^a, best sacrificer, I, 36, 10 ;

44, 5; 58, 7; 77, 1 ; 127, 1;

128, 1; 149, 4; II, 6, 6; III,

10, 7; 13, 1; 14, 5 ; IV, r,4;

r a 19; 2, 1; 7, 1 ; 5 ; 8,1; V, 14, 2.

yig\ya,ms, the best, or excellent,

sacrificer, II, 9, 4; III, 4, 3 ;

17, 5; 19, *; IV, 6, 1; V, 1,5;

6; 3, 5. ya^a, sacrifice, I, 1,1; 41, &c;

II, 2, i1; ya^wanam adhvara- jri'yam, I, 44, 32 ; murdhan ya^wasya, II, 3, 2 ; ya^wasya netari, II, 5, 2 ; rudram ya^wa- nam, III, 2, 51 ; ketum ya^wa- nam, III, 3, 3; 11, 3 ; 29, 5 ; pit& yaj^nam, III, 3, 4; yagn&m-ya.gna.m, III, 6, 10; ya^wdsya neta prathamasya, III,

J5, 4. ya^wa-bandhu, kinsman of sacrifice,

IV, 1, 91.

yagrii-vat, performing the sacrifice,

111,27,6. ya^wa-vanas, accepting the sacrifice,

IV, I, 9.

ya^wa-vahas, fitting out the sacrifice as a vehicle, III, 8, 31 ; 24, i1.

ya^a-sadh, performer or promoter of sacrifices, I, 96, 3 ; 128, 2.

ya<g$a-sa/dhana, accomplisher of sacrifices, I, 145, 3.

ya^wiya, worshipful, I, 27, io2 ; 72, 3; 4; 6; 73, 7 ; 148, 31; H, 3, 4; HI, h 21 ; 2, 13; 6, 3;

IV, 1, 2c; V, 10, 2 ; — sacrificial,

V, 12, 1.

y%yu, sicnficer, I, 31, 13 ; III, 19, 4.

yag^van, sacrificer, 1, 13,12; III, 14,1.

yat .: yatate, he ranges (the wings of his army), I, 95, 72; he unites with, I, 98, i2 ; yatanai?, ranging themselves, III, 8, 9 ; — yatate, he stands firm, III, 16, 4; —

464

VEDIC HYMNS.

yatayase, thou wilt requite, V,

, 3, 9.'

yata£, since, I, 128, 4.

yata-sru^, holding forth the sacri- ficial ladle(s), I, 142, 1 ; 5 ; III, 2, 5; 27, 6; IV, 2, 9 ; 12, 1 ; — to which the sacrificial ladles have been raised, 1 1 1, 8, 71.

yad, adv. when (repeated twice), I, 141, 43.

yadi, when : yadi idam, when here (all this happened), I, 79, 23 ; — as I am, IV, 5, 1 12.

Yadu, I, 36, 181.

yantur, governor, III, 27, n2.

yantr*, guider: yantaram dhinam,

III, 3, 8;— guide, III, 13, 3. yam, to command : y£nta, I, 27, 7 ; —

to hold: yayantha, I, 59, 1; yamati, it can hold, I, 141, n3; yemanam, fast-holding, IV, 1, 1 5 ; yemu£, they have held up,

IV, 2, 14; — to bridle: jakema yamam, I, 73, io1; II, 5, r4; III, 27, 3 ; yamate, he holds himself back, I, 127, 3 ; — ayami te, it has been offered to thee, III, 14, 21 ; — to lead: a^ur yamu£, V, 6, io2 ; — a-yemire, they have turned themselves hither, 111,6, 8 ; — ut yawyamiti, he raises again and again, I, 95, 7 ; tit yawsate, may he lift up, I, 143, 7 ; — nf-yata, ruled, IV, 3, 9 ; — with pra, to bestow : pra yawsi, III, 1, 22 ; pra yandhi, bestow, IV, 2, 20 ; pra- yata, IV, 15, 8 ; — vl yawsat, may he spread out, I, 189, 6; — sam ayawsta, he pulls in (the reins), I, 144,, 3.

yama, twin : yama>6 ha ^ata^ yama£

^ani-tvam, I, 66, 81. Yayati: yayati-vat, I, 31, 17. yava, barley, I, 66, 3 ; corn, II, 5, 6. yavasa, meadow, V, 9, 4. yavasa-ad, grass-consuming, I, 94,

11. yavish/M, the youngest (god, Agni),

I, 26,2; 44,4; 141, 4; 10; 147,

2; 189,4; 11,6,6; 7, 1; III, 15,

3; 19, 4; IV,2,ig; 13; 4, 6;

11; 12, 3 ; 4; V, i, 10; 3, 11. yavish/^ya, youngest (Agni), I, 36,

6; 15; 44, 6; III, 9, 6; 28,

2; V, 8, 6; 26, 7.

yavya, bliss in crops, I, 140, 13. yaja^-tama, most glorious, 1 1,, 8, 1. yajas, bringing glory, glorious, I, 1, 3; 31, 8 ; 60, 1; II, 3, 5;

III, 1, 19; V, 15, 1; yajasa£ (fern.), Ill, 1, 112,8; yajasa g6h, through the brilliant (milk ?) of the cow, IV, 1, 164; martasya yajasa, through the mortal's brilliant (offering), V, 8, 41.

yajasvat, glorious, 1,79, i4; 1 1 1, 1 6, 6. yahu, young son : sahasa£ yaho fti,

I, 26, io1; 74, 51; 79, 4- yahva, vigorous, I, 36, i2; III, 2,

91; 3,8; 5,5595 28,4;IV,5,6;

V, 16, 43; restless, III, 1, 125;

IV, 5, 2; 7, 11;— young, V, 1, 1 ;— yahvi^, new, I, 59, 4 ;— sapta yahvL6, I, 71, f ; 72, 81; III, 1, 41; IV, 13, 3; — diva£ yahvL&, young (daughters), III, 1, 6 ; 94; — yahvf lti matara, I, 142, 72; V, 5, 6.

ya, to go : yami ratnam, I pray for treasure, I, 58, 7s; yasat, may he drive on, I, 71, 6s ;— ikkhdi yahi, come hither, I, 31, 17; devan a£££a yatave, I, 44, 41; — ava-yatam (conj. ava-yat^), I, 94, 1 21 ; ava yasisish^a^, mayest thou deprecate, IV, 1, 4.

Yatu, a bad demon, V, 12, 21.

yatu-^u, inciting demons, IV, 4, 5.

yatu-mavat, ally of the Yatus : yatu- m^vata^, I, 36, 20.

yatr/, avenger (?), I, 70, n3.

yama, procession, V, 3, 12.

y&man, way, III, 2, 14 ; 29, 61.

yu : yuyushata£, they try to draw towards themselves, I, 144, 3; — yuyodhf, drive away, I, 189, 1 ;

3 ; n>,6>A4; yodhi, v, 3, 92;—

^l yuvamana^, seizing, I, 58, 2 ;

a-y6yuvana£, drawing towards

himself, IV, 1, it ; — vi yoshat,

may he be deprived of, IV, 2, 9. yu, going : y6b, I, 74, 72. yukta, see yu^-. , yukta-gravan, who sets to work the

press-stones, III, 4, 9. yuga, generation, tribe : manusha

yuga, I, 144, 4 ; II, 2, 2 ;— age:

yuge-yuge, III, 26, 3. yug, to harness, yoke : yu^anam, I,

65, i1,3; ayuktha£, I, 94, 10;

ayukshata, III, 26, 4; dakshiwa

INDEX OF WORDS.

465

yug-yate, V, 1, 33 ; yukta, V, 27, 2; 34; — to join: nn-bhib yukta£, I, 69, 8 ; — yung&, I make ready,

in, i, 1*.

yhg, share : yu^am, V, 20, i1. yu^ya, companion : yu^yebhi/^, I,

145, 42. yudh, the fighting, I, 59, 5 ; battle,

I, 140, 10; V, 25, 6. yuvatf, young woman : daja yuvata-

ya£, I, 95, 22;— III, 1,6 ; V,2,

1; 2; 42. yuvan, young, I, 12, 1 ; 27, 13 ; 7h

8; 141, 10; 144, 4; III, 23, 1;

IV, 1, 12; V, 1, 6; yuva su- vasa£, III, 8, 41 ; — see yavish^a, yavish/£ya.

yushmad, pron . : va£, dativus ethicus,

I, 143, 71; vam, III, 4, 41. yutha, herd, I, 58, 5; IV, 2, 18 ; V,

„ 2> 41. yupa, sacrificial post, (I, 13, n1);

V, 2, 7.

y6ga, the yoking, II, 8, 1 ;— setting to work, III, 27, 11.

yushmad, pron . : va£, dativus ethicus,

I, 143, 71; vam, III, 4, 41. yutha, herd, I, 58, 5; IV, 2, 18 ; V,

„ 2> 41. yupa, sacrificial post, (I, 13, n1);

V, 2, 7.

y6ga, the yoking, II, 8, 1 ;— setting to work, III, 27, 11.

yogya, the harnessing, III, 6, 6.

y6ni, womb, I, 149, 2; II, 3, 11 ; 9, 3 5 ntasya y6nau, I, 65, 4 ; III, 1, 11 ; IV, 1, 12 ; V, 21, 41; uparasya y6nau, I, 79, 33 ; ghr/tasya y6nau, III, 1, 7 ; ra#asa£ y6nau, IV, 1, 11; — couch, I, 66, 5 ;— receptacle, I, 140, i2; — birthplace, I, 144, 2 ; III, 29, 10; — abode: samane yona, I, 144, 4 ; su-kr/'tasya y6nau, III, 29, 8; — place, III, 5, 71 ; home, IV, 3, 3.

y6shan, young female : daja yo- sha«a£, I, 141, 24; abhratara£ na y6sha«a£, IV, 5, 52.

y6s : jam y6£, with luck and weal, I, i80, 2; III, 17, 3; 18, 4; IV> 12, 5.

rawh,to hasten : raraha«a£, 1, 148,3.

rawhya, rapidly, IV, 1, 3.

rakshas, pi., rakshawsi, the Rakshas

(devils), I, 79, 12 ; IV, 3, 14;

V, 2, 9 ; ro. rakshas, sorcerer, I, 36, 15 ; 76, 3 ;

79,6; III, 15,1; IV,4, 1; 4,15. rakshasvin, sorcerer, 1, 12, 5 ; 36, 20. raghu, swift, IV, 5, 13. raghu-dru, quickly running, I, 140,

4; V, 6,2.

raghu-yat, quickly moving, IV, 5, 9. raghu-syad, swift runner, I, 140, 4 ; 111,26,2; IV, 5, 9; V, 25, 6. r%as, air, atmosphere, aerial space,

I, 58, 1 ; 5; 79, 1 ; 141, 7 5

149, 4; II, 2, 3 54; III, 1, 5;

4, 43; 26, 7 ; ra^g-asa^ y6nau,

IV, r, 112. ra#ish//>a, straightest, I, 79, 3. ra«, to rejoice, delight : rawayanta,

I, 147, i'; ra^anti, III, 7, 5; rawayanta, IV, 7, 7 ; havya rawyati, V, 18, i2.

ra»a, battle : ra«e-ra«e, I, 74, 3« rawv, to be joyful : rawvite fti, II,

3, 6. rawva, pleasant, lovely, I, 65, 5 ; 66,

3-5; 128, 8; II, 4, 4; IV, 1,

8 ; — gay, joyous, cheerful, 1,144,

7; II, 4, 6; III, 26, 1; IV,

7,5; V, 7, 2. ratna, treasure : yami ratnam, I,

58, 73 ; vasu ratna, III, 2, 11 ;

kridhi ratnam, III, 18, 5. ratna-dha, bestower of treasures, II,

1,7- ratna-dhatama, highest bestower of

treasures, I, 1, 1 ; V, 8, 3. ratna-dheya, bestowal of treasures,

IV, 13,1. ratna-vat, blessed with treasures,

III, 28,5.

ratha, chariot : ratham-iva vedyam,

II, 2, 32 ; ratha£ na sasni£, like a victorious car, III, 15, 5.

rathira, charioteer, III, 1,17; 26, 1.

rathi', drawing a chariot : ajvasa£ rathya£, I, 148, 3 ; III, 6, 8 ; — charioteer, I, 77, 3 ; III, 3, 6;

IV, 15, 2 ; rathft adhvarawam,

I, 44, 2 ; rating ritasya, III, 2, 8; IV, 10, 2.

rathya, of a chariot : atya£ rathya£,

II, 4, 4; rathya-iva (supply £akra?), II, 4, 62; £akram rathya-iva (rather rathyam- iva?), IV, 1 31.

rad, to cleave : ratsi, V, 10, 1. radhra : radhr&sya for adhrasya, (I,

31, 142).

rapas : rapawsi, Pada text instead of apawsi, I, 69, 82.

rabh : sam rebhire, they have em- braced, I, 140, 8 ;— abhf sam rabhante, they take care of, III, 29, 13.

[46]

466

VEDIC HYMNS.

rabhas, vigour, I, 145, 3.

rabhasa, robust, II, 10, 41 ; fierce,

III,i,8. ram-su, joyously, II, 4, 5. ram-s^ihva, with lovely tongue, IV,

rabh : sam rebhire, they have em- braced, I, 140, 8 ;— abhf sam rabhante, they take care of, III, 29, 13.

[46]

466

VEDIC HYMNS.

rabhas, vigour, I, 145, 3.

rabhasa, robust, II, 10, 41 ; fierce,

III,i,8. ram-su, joyously, II, 4, 5. ram-s^ihva, with lovely tongue, IV,

1,8. rayi, riches, treasures : kshapaWan

rayiwam, I, 70, 51. rayi-pati, treasure-lord : rayi-pati#

raywam, I, 60, 4; 72, 1 ; II,

9, 4- rayi-vfd, gainer of wealth, II, 1, 3 ;

HI, 7, 3. rayishah, conqueror of wealth, I,

58, 3. rava, shouting, roaring, I, 71, 2 ; 94,

10 ; agne ravewa (Pada : agne7>

avena), I, 128, 51. rajana', rope, (I, 13, n1) ; IV, 1, g2 ;

V, 1, 31. rajmf, ray, I, 59, 3 ; IV, 13, 4 ; 14,

2 ; 3 ; V, 19, 5 j— saptd raj-

mayai>, seven rays or reins, II,

5, 2;— rem, I, 141, n; III, 7, 91 ; rita;sya rajmi'm, V, 7, 3.

rasa, sap, I, 71, 51.

Rahugawa, plur., the Rahuga«as, I,

78, 51. ra, to give : rasate, I, 96, 8 ; rarishe,

II, 1, 5 ; rarima, II, 5, 7;

rara«a£, a liberal giver, III, 1,

22 ; IV, 1, 5; 2, 10. r%, to be king or lord : ragantam

adhvarawam, I, 1, 8; 45, 4;

ra^asi, I, 36, 12 ; 188, 1 ; ra^-an

(conj. ra>an), I, 79, 61;— vi-

ra^atha, I, 188, 4; — adhi vi-

ragata/?, you reign high, I, 188,

61. ra#an, king, I, 59, 3; 5, &c. ;

ragana mitravaru/za, I, 7T, 92 ;

ra#a Varima£, II, 1, 4; IV, 1,

2 ; r%a vijam, II, 2, 8 ; vasam

ra^anam, V, 2, 6l. rata-havya, who has made offerings :

rata-bavya£, I, 31, 134; — to

whom offerings are made, IV,

. , 7' 7' rati, gift, I, 60, 1 ; II, 1, 16 ; III, 2,

A , 4; 19, 22.

ratfni, full of gifts, III, 19, 2 ; IV,

6, 3.

Rati-sa£, pi., the Ratisa£ or 'boun- teous ? gods, II, 1, 13. ratri, night, 1,94, 7«a radh,to worship: aradhi, I, 70, 82 ; —

ma7 nab riradha£, give us not up,

in, 16, 5.

r&dhas, abundance, wealth, I, 94, 15 ; II, 9,4.

raclhya, beneficent, IV, 11, 3.

ramya, night, II, 2, 8.

raya^-kama, desirous of riches, I, 78,2.

ri, to let loose : armat, III, 3, n1 ; — svadhiti^-iva nyate, it streams, V, 7, 81 ; — ni ri«ati, he destroys, I, 127, 4; 148, 4.

r\k : ririkvaVwsa^, abandoning, I, 72, 5s ; — with pra, to exceed : pra riri>£e, I, 59, 5 ; pra ri^yase, II, 1, 15 ; pra riktha£, III, 6, 2.

rip, deceiver: priyam rvp&h agram, I", 5, 51.

ripu, impostor, I, 36, 16 ; 147, 3 ;

148, 5; 189, 5; IV, 3, 133; V, 3, 11 ; ripave (conj. ripava^?), V, 12, 41.

ririkshu, who tries to harm, 1, 189, 6.

rijaclas, triumphant with riches (?), I, 26, 41; 77, 41-

rish, to do harm : rfshata£, I, 12, 5 ; 36, 15 ; ma7 rishama, may we suffer no harm, I, 9*., 1-14 ; IV, 12, 5 ; reshayanti, I, 148, 5 ; rishate, I, 189, 5 ; V, 3, 12.

rfsh, harm, I, 98, 2.

rishawyu, harmful foe, I, 148, 5.

rih, to lick : re>ihat sada, licking and licking, I, 140, 9 ; rihanti udha£, I, 146, 2 ; — pari rih&n, licking everywhere, I, 140, 9.

ri, see ri.

ru : r6ruvat, roaring, I, 140, 6.

rukma, gold, I, 96, 5s ; IV, 10, 5 ; 6; V, 1, 12.

rukmin, with golden ornaments, I, 66,6.

rih, to lick : re>ihat sada, licking and licking, I, 140, 9 ; rihanti udha£, I, 146, 2 ; — pari rih&n, licking everywhere, I, 140, 9.

ri, see ri.

ru : r6ruvat, roaring, I, 140, 6.

rukma, gold, I, 96, 5s ; IV, 10, 5 ; 6; V, 1, 12.

rukmin, with golden ornaments, I, 66,6.

rwk, to shine : rotate, I, 58, 2, &c. ; rurukvan, I, 149, 3; su-ru£a ru£atia£, III, 15, 6 ; ro^ata, IV, 10, 61 ; — ati ro^ase, thou shinest forth, I, 94, 7 ; — pra aro^ayat, it filled with light, I, 143, 2 ; — vi- r6£amanam, I, 95, 2;. 9; vf ro^ase, II, 7, 4 ; vi-ruru£u£, they have made shine, IV, 7, 1.

ru^, to break : rug-an, I, 71, 2 ; adrim rug-ema, IV, 2, 158; — vf ru^a, destroy, IV, 3, 14.

Rudra, a name of Agni, I, 27, io3; IV, 3, i1 ; rudram ya^wanam,

INDEX OF WORDS.

467

III, 2, 51 ; — Rudra, the father of the Maruts, II, 1, 6 ; TV, 3, 6 ; 7 5 V, 3, 32 ;— pi., the Rudras, I, 45,1 ; 58, 3 ; HI, 8, 8; 20,5.

Rudrfya, Rudra-like : rudriya, I, 72,

41 1 — P^> tne sons of Rudra, III, - 26, 5. rudh : vi r6dhat,he grows up, 1, 67, 9. rup : rupa£? IV, 5, 71 ; 8. rujat, bright, brilliant, III, 29, 3 ;

iv, 3, 9; 5, 15; 11, 1; V, 1,

2;— red, IV, 7, 9. rujat-urmi, with fiery waves, I, 58,4*. ruh : vaya/6-iva anu rohate, he

mounts up as on the branches

(of a tree), II, 5, 41. rupa, appearance, I, 71, 10; 95, 8;

IV, 11, i2.

reku, empty (?), IV, 5, 121. r6k#as, property, I, 31, 14. re^, to tremble: are^-etam, I, 31, 3 ; re^ante, they roll forward,

1, 143, 3-

r6tas, seed, sperm, I, 68, 81 ; 71,8;

128, 3 ; reta£ (read r£pa£), IV,

3, 72 ; diva/? na retasa, V, 17, 33. repas, sin : repa£ (conj. for reta£),

IV, 3, 72; stain, IV, 6, 6. rebha, singer, I, 127, io5. revat, rich : revan, I, 27, 12 ; — revat,

with riches, I, 79, 5 5 95, "5

II, 2, 6; 9, 6; III, 7, 10; 18, 4^5; 23, 2; 4; V, 23, 4.

reshawa, harm-doer, I, 148, 5.

rai, wealth : raya£, gen., I, 68, io1;

yasat ray& sa-ratham, I, 71, 63 ;

raya£ dura£, I, 72, 8 ; ray ah

su-dhura£, I, 73, io1; raya£

jijihi, III, 16, 32. roka, shining light, III, 6, 7. ro/fcana, lignt : vfjva diva/? ro^ana, I,

146, 1 ; Ill,i2,9 ; diva£ ro^ane,

III, 6, 8; tri ro^anani, I, 149, 4; ut-tama£ ro^ananam, III, 5, ro; ro£an6 suryasya, III, 22, 3.

ro£ana-stha, dwelling in light, III,

2, 14.

roll's, splendour, V, 26, 1.

r6dasi, du., the two worlds, Heaven and Earth, I, 31, 3, &c. ; I, 59, 2; 41; III, 7, 92; V, 16, 4s.

r6dhas, bank, IV, 5, i2.

r6man, hair, I, 65, 8.

r6hita, red (horses), I, 94, 10; II, 10, 2 ; III, 6,6 ; IV, 2, 3 ; 6, 9.

rohit-ajva, lord of red horses, I, 45, 2 ; IV, 1, 8.

loka, world : lokam ^amfm, III, 2, 94; — sve u loke, space, III, 29, 8 ; — surabhau u lok§, in the sweet-smelling place, V, 1, 6 ; lokam syonam, pleasant free- dom, V, 4, 11.

vaktva, (speech) to be uttered, III, 26, 9.

vakvan? I, 141, 71.

vakvara, moving crookedly : vakvari iti, I, 144, 61.

loka, world : lokam ^amfm, III, 2, 94; — sve u loke, space, III, 29, 8 ; — surabhau u lok§, in the sweet-smelling place, V, 1, 6 ; lokam syonam, pleasant free- dom, V, 4, 11.

vaktva, (speech) to be uttered, III, 26, 9.

vakvan? I, 141, 71.

vakvara, moving crookedly : vakvari iti, I, 144, 61.

vaksh, to grow: ukshita, I, 36, 19 ; II, 3, 6 ; V, 8, 7 ; ukshama«am rag-asi, II, 2, 4; vavakshe, III, 5, 8 ; vavaksha, IV, 7, 1 1 ;— ati vavakshitha, III, 9, 31; — abhi vavakshe, he has grown up, I, 146, 2.

vaksha«e-stha ? V, 19, 51.

vakshatha, growth, IV, 5, 1.

vakshi? V, 19, 51.

va£, to pronounce (a prayer) : vo^ema, I, 74, 1 ; 75, 2 ; va£- yate, I, 142, 42 ; — 6nu v6£at brahmawi, II, 5, 31 ; — with pra, to announce: pra vo^a£, I, 27, 4; pra-v6£ati, V, 27, 4; pra vavayfo, he indicates, I, 67, 8.

v&y&as, word : va£a£, instr., I, 26, 22 ; adroghewa va^asa satyam, ac- cording to thy guileless word, III,i4,6; — prayer, I, 26,io,&c.

va^asya, eloquence, II, 10, 6.

va^asyu, eloquent, V, 14, 6.

va#£, to stir : va^yamana, III, 6, 1 ; va^yantam, may they move along, III, 6, 2.

vat : api vatayamasi, we render attentive, I, 128, 21.

vatsa, calf, I, 72, 21 ; 95, i1 ; 4'; 146, 3; II, 2, 2.

vadha, weapon, I, 94, 9; V, 4, 6.

van, to accept : van6shi, I, 31, 13*; vanishish/a, 1, 127, 7 ; vaner fti vane/?, II, 6, 1 ; vanvana^, III, 8, 2 ; — to gain, win : van6shi, I, 31, 141; vavne, I, 36, 17; vanema, I, 70, i2; II, 5, 7; vanvanta£, attaining (their aim),

II, 4, 9 ; vanate, may he obtain,

III, 19, 1 ; V, 4, 3 ;— to conquer, overcome : vanuyama, I, 73, 9 ;

h 2

468

VEDIC HYMNS.

vanavat, V, 3, 5 ; vanuyama, V,

3, 6 ; — vanusha^, addicted to, eager, I, 150, 3 ; III, 27, 11 ; vavana£, thou wilt hold dear,

IV, 11, 2 ; — to grant : vanate,

V, 3, 10 ; — a vanase, win thou, I,

140, 11 ; — sam vanamahe, we get together, V, 7, 3.

vana, forest =-- fuel, wood, I, 58, 51 ; II, 4, 6l; III, 1, 131; 9, 2 ; 23, i1 ; vane & vitam, IV, 7, 61 ; — tree : garbha^ vananam, I, 70, 3 ; 9 ;— forest : vana-iva yat sthi- ram, I, 127, 3s; — I, 128, 32, &c.

vanad, eater of the forests,- 1 1, 4, 52.

vanargu, walking in the forest, I,

145, 51- vanaspati, lord of the forest, tree (i.e. sacrificial post), I, 13, n1 ; 142, 111 ; 188, 10; II, 3, 10; III,

4, io1; 8, i1 ; 3; 6 ; 11 ; V,

5, 10 ; — vanaspatin pra minati,

V.7,4- vanitri, winner, III, 13, 3. vanfn, wooden stick, I, 58, 4 ; — tree,

I, 94, 10; 140, 2. vand, to worship, salute : vandadhyai,

I, 27, 1 ; III, 4, 3. vandaYu, reverer, I, 147, 2 ; V,

I, 12.

vandya, venerable, I, 31, 12 ; 79, 7 ;

II, 7, 4-

vandhura, chariot-seat : vandhure- iva (conj. for vandhura- iva),

III, 14, 34.

vap : a upishe, thou pourest forth, I,

3i> 9-

vapu^-tara, very marvellous, II, 3, 7.

vapusha : vapushaya darjatam, won- derful to behold, III, 2, 15.

vapushy, to wonder : vapushyan, III,

I, 4.

vapushya, of marvellous appearance,

IV, 1,8; 12; V, 1,9.

vapus, a wondrous sight, wonder, I,

vap : a upishe, thou pourest forth, I,

3i> 9-

vapu^-tara, very marvellous, II, 3, 7.

vapusha : vapushaya darjatam, won- derful to behold, III, 2, 15.

vapushy, to wonder : vapushyan, III,

I, 4.

vapushya, of marvellous appearance,

IV, 1,8; 12; V, 1,9.

vapus, a wondrous sight, wonder, I,

141, 1 ; IV, 7, 9 ; wondrous body, wonderful shape, I, 141,

22; 144, 3 ; 148, 1; ill, i, 8 ;

1 8, 5 vaya£-kr/t, giver of strength : vaya£-

krit, I, 31, 10. vaya^-dha, giving vigour, I, 73, 1 ;

II, 3, 9; IV, 3, ic. vaya£-vr/dh, increaser of vital

strength, V, 5, 6. vayas, vigour, strength, vital power,

I, 66, 4, &c. ; vaya£-vaya£, life afterlife, V, 15, 4. vaya, branch, I, 59, 1 ; II, 5, 41; V,

vayi, weaver (?) : vayya-iva^II^^1).

vayuna, established order, rule : vid-

van vayunani, I, 72, 71 ; 189, 1 ;

III, 5, 6; vayuna nava adhita, \ M4A 53; 145, 5 ; vayunam vaghatam, III, 3, 42; vayune, in the due way, III, 29, 3s ; — k& vayuna, what are the objects,

, IV>5, I3-,

vara, wish : manasa£ varaya, to thy mind's taste, I, 76, i1 ; a choice boon, I, 140, 13 ; tisr*-bhya£ a varam, according to the wish of the three (sisters), II, 5, 5 ; desire, II, 10, 6.

vara, the holding back : na varaya, he is not to be kept back, I,

, . I43>5- varivas, wide space, I, 59, 5. Varuwa, I, 26, 4 ; 36,4; 44, 14; 79,

3; 94, 121; 16; 95, 11; 98, 3;

128, 7; 141, 9; H3, 4 5 II, 1,

4 ; III, 4, 2 ; 6 ; 5, 4; 14, 4;

IV, 1,2-5; 18 ; 2,4; 3,5; 13, , ^2 5 V, 3, 1 ; 5, 11 ; 26, 9.

varutha, shelter, I, 58, 9 ; 148, 2 ;

189,6. varuthya, protecting, V, 24, 1. vare«ya, elect, desirable, excellent,

I, 26, 2 ; 3; 7, &c. var^as, splendour, III, 8, 3; 22, 2;

24, 1. vanza, colour, I, 73, 7 ; II, 1, 12 ; 4,

5 ; — (bright) colour, splendour, 11,5,5; IV, 5, 1 3;— appearance, I, 96, 5;— race, II, 3, 51.

vartani, way : vartan!^ (Pada : var- tanta), I, 140, 9s; — III, 7, 2.

vardhana, increaser : vardhanam pitU/6, I, 140, 32.

varpas, sight, shape, I, 140, 51 ; 7;

141, 3- varman, armour, I, 31, 15 ; 140, 10. varsha-nirni^, clothed in rain, III,

26, 5. varshish/£a, most powerful, III, 13,

7; 16, 3 ; 26,8; V, 7, 1. varshman, summit : varshman diva£,

III, 5, 9 ; varshman pr/thivyft&,

vavata, a favourite wife, IV, 4, 8. vavra, prison, IV, 1, 13.

INDEX OF WORDS.

469

vavri, cover, V, 19, 1.

vaj, to be willing, long for, love : ujata£, 1, 12, 4 ; usatifb ujantam, I, 71, 1 ; ujata/6 (read ujate?),

I, 71, 62; ujmasi, I, 94, 3; matte, I, 145, 45; H, 4, 3; vakshi, III, 1, i1 ; uj£ntam iuan&£, III, 5, 7; vavajana£,

III, 20, 1 ; vavajana, III, 22, 1 ; ujati', loving, IV, 3, 2 ; — anu vashri, I, 127, 1 ;— abhf vash/i,

IV, 1, 8.

vajsi, heifer, II, 7, 5. vajfn, lord, III, 23, 3. vashaf-kr/ti, the word VashaJ, 1,31,5- vas, to shine: u£££dntim, I, 71, 1 ; ushu£, III, 7, 10; r/tam avasran,

IV^ic,1.

vajsi, heifer, II, 7, 5. vajfn, lord, III, 23, 3. vashaf-kr/ti, the word VashaJ, 1,31,5- vas, to shine: u£££dntim, I, 71, 1 ; ushu£, III, 7, 10; r/tam avasran,

IV^ic,1.

vas, to clothe : vasishva, I, 26, 1 ; vasaya (Sawhita : vasaya), clothe, or I clothe, I, 140, i1; jrfyam vasana£, II, 10, 1 ; jukra vasana£, arraying themselves in brightness, III. 8, 9; rujat vasana£, clothed in brilliancy, IV, 5, 15; — pari vasana^, III,

vas, to dwell : avasayat, he has made depart, III, 7, 3 ; — prati avasayat, thou hast harboured, 1 1 1 1 , 1 7 ; — sam-vdsana^, dwell- ing together, IV, 6, 8.

vas, dwelling (?) : vasam r%anam,

y, 2, e\

vasatf, dwelling, I, 31, 15 ; 66, 91.

vasana, garment, I, 95, 7.

vasavya, wealth, II, 9, 5'.

vasish/^a, the highest Vasu, II, 9, 1.

vasu, excellent : vasvibhi^ dhiti-bhi£, III, 13, 51 ;— wealth, treasure, goods, I, 27, 5,&c. ; vfjva£ vasu£ (conj. vfjva vasu), I, 128, 63 ; vasva£ ra^ati, I, 143, 4 ; vasu ratna, III, 2, 11; goods, or Vasus, III, 19, 22; — see vasyas.

Vasu, ep. of Agni, I, 3 1, 3 ; 44, 3 ; 45, 9; 6°, 4 5 79, 5; 127, i1;

II, 7, 1; III, 4, i2; 15, 3 ; 18, 2; i9> 3 ; 21, 5; IV, 5, 15 ; V, 3, 10; 12 ; 6, 1 ; 2 ; 24,2; 25, j ; vasu/? vasunam asi, I, 94, 13 ; vasu£ vasu-bhi£, I, 143, 6; — pi., the Vasus, a class of gods, I,

45, 1; 58, 3; 143,1; H,3, 41;

III, 8, 8 ; 19, 2*; 20, 5; IV, 12,6; V, 3,8.

v&su-davan, giver of goods, II, 6, 4. vasu-dhiti, dispenser of goods, I,

128, 8. vasu-dhiti, place of wealth, IV, 8, 21. Vcisu-pati,lordof wealth, II, 1, 11 ; 6,

4 5 V, 4, 1. vasu-ya, desire for wealth, I, 97, 2. vasu-yu, desirous of goods, I, 128,

8; III, 26, 1; V, 3, 6; 25, 9. vasuvit-taim, the greatest acquirer

of wealth, I, 45, 7. v&su-jravas, renowned as Vasu (or,

as goods), V, 24, 2. vastu, daybreak : vasto/6 ushasa£, I,

79, 6. vast™, illuminator: kshapam vasta,

, (I. 1, 71)-

vastra, clothing, I, 26, 1.

vasman, cloth, IV, 13, 4.

Vcisyas, better things, I, 3r, 18; — bliss, I, 141, 12 ; welfare, II, 1, 16 ; — greater wealth, II, 9, 2 ; — wealthier, IV, 2, 20.

vah, to carry: vakshi, (III, 1, i1) ; havyaya v6/£ave, I, 45, 6 ; 1 1 1^ 29, 4; — abhf vakshi va^am, III, 15, 52 ; — a vakshati, may he conduct, 1,1,2; a vakshat, may he carry hither, III, 5, 9 ; a vakshi, bring, III, 14, 2 ; a- vahantf, carrying (bliss), IV,

14, 32.

vahat, stream, III, 7, 42.

vahish/£a, (horses) most ready to drive, IV, 13, 4; 14, 4.

vahni, driven (on a chariot) : vahni- bh\Jb devaijfr, I, 44, 1 31 ; — carrier (of the gods), I, 60, 1 ; r 28, 4s ; III, 1,1 ; 5, 1 ; IX, 41; 20, i1;— carrying : vahni£ asa, I, 76, 41 ; —horse : vahnaya£, I II, 6, 22 ; — vahni and vahas, (I, 127, 81).

vahni-tama,best carrier (of the gods),

IV','+- „ , .

va, to blow : vata£ anu vati, I, 148, 4 ; — ava vati, he blazes down, I,

58,A5-

va: vivasasi, thou winnest, I, 74, 9; — a-vfvasati, (who) invites, I, 12, 9 ; 58, 1 ; a-vivasasi, thou in- vitest, I, 31, 52 ; — a vivasanti, they seek to win, IV, n, 5.

va, to blow : vata£ anu vati, I, 148, 4 ; — ava vati, he blazes down, I,

58,A5-

va: vivasasi, thou winnest, I, 74, 9; — a-vfvasati, (who) invites, I, 12, 9 ; 58, 1 ; a-vivasasi, thou in- vitest, I, 31, 52 ; — a vivasanti, they seek to win, IV, n, 5.

va, to weave : sawvayanti iti sam- vayanti, II, 3, 6.

vaghat, worshipper, I, 31, 14; 36, 132; 58,7; IV, 2, 13; invoking,

470

VEDIC HYMNS.

Ill, 2, i ; 3, 8 ; 8, 10 ; sacri-

ficer, III, 3, 4. v&&, word, I, 79, 10. va>a, strength, I, 27, 81,2 ; n ; 77,

5 ; II, 1, jo1; 12 ; 2, 7 ; 4, 8 ;

6, 5 ; III, 10, 6; 11, 9; 19, 1 ; 22, 1 ; 25, 2; 3; 27, 1 ; 11 ; 29, 9; va^asya pati£, I, 145, 1 ;— deed of strength, III, 12, 9 ; — booty, I, 27, 5, &c. ; — prize, gain, III, 2, 31 ; 4, &c. ; abhf vakshi v%am, III, 15, 52 ; — race (striving for gain, contest for booty), I, 27, 71 ; 91 ; 36,

2 ; III, 27, 7; V, 23, 1. Vag-a, pi., the Va^as, III, 26, 41. vs^a-g-aA&ara, with booty in its belly,

V, 19, 4. va^-a-pati, lord of booty, IV, 15, 3. va^a-prasuta, bent on the prize, I,

vag-am-bhara, winning the prize, I, 60, 5 ; winning booty, IV, 11, 4.

vag-ay, to run a race : va^gayan-iva, II, 8, i1 ; — to further strength : vag-ayanti iti, III, 14, 31 ; — to drive forward : vag-ayate, IV, 7,11 ; — to strive for gain : vag-a- yanti, V, 1,3; vag-a-yanta^, V,

4, 1. vag-a-yu, bent on victory, V, 10, 5 ; —

eager for the race, V, 19, 3. vag-a-vat, bestowing strength, I, 31,

18. vag-a-jravas, renowned for strength,

111,2,5. va#a-s#tama, highest winner of booty,

1,78, 3; HI, 12,4; V, 13, 5;

20, i1. va#a-sati, winning of the prize, III,

, 2> ?1> vagi'n, strong, II, 2, 11 ; III, 6, 1 ; —

the strong horse, racer, I, 66, 41, &c; 11,5, i4; HI, 27, 31; &jva£ navag-i', III, 29, 6.

vagina, strength, III, 20, 2.

va«i, sound : sapta vKmfo, III, 1, 61 ;

7, i1.

vata, wind, I, 79, 1 ; 148, 4 ; IV, 7, 10; 11; vatai£ aru«ai£, II, 1,

6 ; v&tasya pathyabhi£, III, 14,

3 ; v&tasya sarga£, III, 29, n2 ; v&tasya patman, V, 5, 7 ; Vata, the god, IV, 3, 6.

vata-^odita, stirred by the wind, I, 58, 4; 141, 7.

v&ta-^uta, stirred or driven by the

wind, I, 58,4; 65,8; 94, 10;

140, 4. vama, happy, I, 141, 12; — pleasant

(wealth), IV, 5, 13. Vayu, the god, I, 142, 121; — vayu,

wind, V, 19, 5. var, water, II, 4, 6 ; usrfyawam vg(£-

iva, IV, 5, 8. vara, treasure, I, 128, 6; V, 16, 2. vara, tail, II, 4, 4. vara/za, stubborn, I, 140, 2. vaYa-vat, long-tailed, I, 27, 1. varya, excellent wealth, treasure, I,

26,8; 111,8,7; V, 16, s1; 17,

5 ; desirable boon, I, 58, 3 ;

III, 21, 2 ; V, 23, 3 ; best gifts,

I, 149, 5 ; III, 11, 9.

vaj, to roar, low: avajaya£, I, 31, 41; vavajanaT?, I, 73, 6 ; vavajire,

II, 2, 2.

vajra, lowing, I, 95, 6.

valias, vehicle, (I, 127, 81) ; III,

II, 71.

vaTiish^a, which may best bring, V,

25, 7. vi, to weave. See va. vi, bird: ver iti ve£, I, 72, 91 ; 96,

62; III, 5, 51; 6; III, 7, 71 ;

IV, 5, 8*; vaya£, I, 141, 8; vayya-iva? II, 3, 61.

vi, away from, I, 150, 2. vf-adhvan, straying everywhere, I,

vaTiish^a, which may best bring, V,

25, 7. vi, to weave. See va. vi, bird: ver iti ve£, I, 72, 91 ; 96,

62; III, 5, 51; 6; III, 7, 71 ;

IV, 5, 8*; vaya£, I, 141, 8; vayya-iva? II, 3, 61.

vi, away from, I, 150, 2. vf-adhvan, straying everywhere, I,

, 141, 7. vi-ush, the break of dawn, V, 3, 8. vf-ush/i, dawning : vf-ush/ishu, I, 44, 3 ; 4 ; 8 ; III, 20, 1 ; ushasa^ vi-ushmu, at the break of dawn,

III, 15, 2 ; IV, 1, 5; 14, 4. vf-oman, heaven : parame vf-omani,

I, 143, 2 ; V, 15, 2. vi-gaha, diver, III, 3, 5. vi-/£aksha«a, far-seeing, III, 3, 10. vi-£arsha«i, dwelling among all

tribes, I, 31, 6* ; 78, 1; 79,12;

III, 2, 8 ; 11, 1. vf-^etas, wise, I, 45, 2 ; II, 10, 1 ;

2 ; IV, 5, 2 ; 7, 3. vy* : vevi^e fti, they are affrighted,

I, 140, 3. viga-van, continuing our race : sunu£

tanaya£ vi^a-va, III, 1, 23. vid, to find : v£vidana£, acquiring

(or, exploring?), I, 72, 4 ; avidan

(conj. avidan), I, 72, 61. vid, to know : yatha vide, as it is

INDEX OF WORDS.

471

known, I, 127, 4 ; vidvan, knowing (with gen. and ace), V, 1, 111;— pari veda, I, 31, 51; — vi vidvan, distinguishing, I,

189, 7.

vid, knowledge: vida, I, 31, 18.

vidatha, sacrifice, I, 31, 62; 60, i2 ; 143, 7; HI, 1, i2; 18 ; 3, 3; 4, 5 ; 8, 5; 14, 11; 27, 72; IV, 6, 2 ; tr/tiye vidathe, II, 4, 81 ; — vidatha, sacrificial ordinances, III, 1, 23 ; 26, 62; — sacrificial distribution, III, 28, 4 ; vida- theshu ahnam, V, 3, 61 ; — assembly, II, 1, 4s; 162.

vidathya, influential in council, (I, 31, 62).

vidu£-tara£, the greatest sage, I, 31,

14; II, 3,7.

vidus, possessed of knowledge, I, 71, io1.

vidmana-apas, active in wisdom, I, 31, i1.

vi-dyut, lightning, III, 1,14 ; V,io, 5.

vidyut-ratha, whose chariot is light- ning, III, 14, 1.

vidh, to worship : vidhema, I, 36, 2 ; vidhata£, I, 73, 1, &c.

vidh, vyadh, to pierce, to shoot : vidhya, IV, 4, t.

Vidhartr/, he who keeps asunder all things, II, 1, 33.

vf-dharman, sphere, III, 2, 3 ;— dis- poser, V, 17, 21,3.

vip, to tremble : pra vepayanti, they make tremble, III, 26, 4.

vip, prayer, III, 3, i1; 7; vipam gy6t\msh\, III, 10, 5.

vipa£-£it, knowing prayers, III, 3, 41; 26, 9; 27, 2.

vipanya : vipanyaya, in thy admirable way, III, 28, 5; vipanya^ won- derfully, IV, 1, 12.

vipanyu, full of admiring praise, III, 10, 9.

vipra, priest, I, 27, 9, &c. ; sapta vipra£, 111,7, 7 ; IV, 2, 151.

vi-bhak.tr/, distributor : vi-bhakt8L,

i> ?7> 6* vi-bhatf, resplendent, III, 6, 7.

vibha-van, resplendent, I, 58, 9 ; 59,

7 ; 66, 2 ; 69, 9 ; 148, 1 ;

4; HI, 3, 9; IV, 1, 8; 12; V,

1, 9; 4, 2. vibha-vasu, rich in splendour, I, 44,

10; III, 2, 2 ; V, 25, 2 ; 71.

vi-bhu, mighty, I, 31, 2; 141, 9;

III, 6, 9; V, 4, 2 ; 5, 9; vi- bhvi£ (dura£), I, 188, 5 x ;— far- extending, 1, 65, 10; — spreading,

IV, 7,1.

vf-bhr/'tra, widely-spread, I, 71, 32 ;

95, 2 ; wide-ranging, II, 10, 2. vf-bhrash/i, shine, I, 127, 1. vibhva-sah, overpowering skilful

vi-bhu, mighty, I, 31, 2; 141, 9;

III, 6, 9; V, 4, 2 ; 5, 9; vi- bhvi£ (dura£), I, 188, 5 x ;— far- extending, 1, 65, 10; — spreading,

IV, 7,1.

vf-bhr/'tra, widely-spread, I, 71, 32 ;

95, 2 ; wide-ranging, II, 10, 2. vf-bhrash/i, shine, I, 127, 1. vibhva-sah, overpowering skilful

men, V, 10, 7. vi-mana, measure, III, 3, 42. vi-yuta? IV, 7, 71. vi-ra^, Prince, I, 188, 5. virukmat, shining, I, 127, 3. vf-rupa, of different shapes or forms,

1,70,7*; 73, 7;95,i;ni, 1, 13;

4, 6 ; —of different colour, V, 1,

41.

Virupa : virupa-vat., I, 45, 3.

vi-roka, the bursting forth : ushasa£ vi-roke\ III, 5, 2.

vivasvat, irradiating: vivasvat (conj. vivasvan), I, 44, i1; vivasvata ^akshasa, I, 96, z3.

Vivasvat, N. pr., I, 31, 3; 58, i1,2; IV, 7, 4 5 V, 11, 32.

vivasvan, the shining forth : vivasvat (conj. vivasvan) ushasa£, at the rising of the dawn, I, 44, i1.

vfviii, separating, V, 8, 31.

vij, house, clan, tribe: vije-vije, I 27, io2, &c. ; vijam na vfjva£, I, 70, 42 ; manushi vfr, I, 72, 8 raga, vijam, II, 2, 8; vijam kavim vijpatim, III, 2, 10 pura^-et^i vijam manushmam, III, 11, 5 ; visab martan, IV, 2 32; \\sih atithi£, V, 18, 1 ; de vasa£ sarvaya vija, the gods with all their folk, V, 26, 9.

vi-jfkshu, a hewer, II, 1, io3.

vijpati, lord of the clans, I, 12, 2; 26, 7; 27, 12; 31, 11; 60, 2; 128, 7; II, 1, 8 ; III, 2,10; 3, 8; 13, 5 ; V, 4, 3; 6,5.

vijpatni, housewife, III, 29, i4.

vijpa, lord of clans, (I, 70, 42).

vfjva, every one : vijam na vfjva£, I, 70, 42; vfjvam idam, this whole world, I, 98, 1 ; vfjve deva^, II, 3, 41; V, 3,1; 26,4; vfjvam ft vidu£, III, 29, 151.

vijv£-apsu? I, 148, i2.

vijva-ayu, having a full life, or, in whom all life dwells, I, 27, 3 ; 67,6; 10; 73, 4; 128, 8; vijva-

472

VEDIC HYMNS.

ayuA (conj. vuva-ayo/&), I, 68,

52- vijva-ayus, adv., eternally (?), (I,

68, 52). vijva-krish/i, extending over all

dominions, I, 59, 7 ; belonging

to all races of men, III, 26, 5. vijva-£arsha«i, dwelling among all

tribes, I, 27, 9s; III, 2, 15; V,

6, 3; H, 6; 23, 4. vijva-g-anya, encompassing all people,

111,25,3. vijvata£-mukha, whose face is turned

everywhere, I, 97, 6 ; 7. vbva-turti, all-victorious, II, 3, 8. vijva-tha, everywhere, I, 141, 9. vijva-darjata, visible to all, I, 44,

10; 146, 5; V, 8, 3. vijva-deva, accompanied by the

Vijve deva£, I, 142, 12. vbva-devya, belonging to all gods, I,

148, 1 ; united with all the gods,

111,2,5. vbvadha, everywhere, I, 141, 6 ;

always, V, 8, 4. vijvd-dhayas, possessing every re- freshment, I, 73, 3 ; V, 8, 1. virva-bharas, supporter of everything,

IV, 1, 191. vijvd-bhanu, all-brilliant, IV, 1,3. vijvam-inva, all-embracing, I, 76, 2 ;

— all-enlivener, III, 20, 3. vijvci-rupa, all-shaped, I, 13, 10;

assuming every shape, III, 1,7. vijva-vara, rich in all boons, III, 4,

3; giver of all treasures, III,

17, 1 ; with all goods, V, 4, 7 ;

rich in all treasures, V, 28, 1. vLrva-vfd, all-knowing, III, 19, 1 ; —

vijvci-rupa, all-shaped, I, 13, 10;

assuming every shape, III, 1,7. vijva-vara, rich in all boons, III, 4,

3; giver of all treasures, III,

17, 1 ; with all goods, V, 4, 7 ;

rich in all treasures, V, 28, 1. vLrva-vfd, all-knowing, III, 19, 1 ; —

omniscient, III, 29, 7 ; V, 4, 3. vijvci-vedas, all-possessor, possessor

of all wealth, I, 12, 1 ; 36, 3;

44, 7 ; 128, 8; 143, 4; 147, 3;

III, 20, 4; 25, 1 ; 26, 4; IV,

8, 1. vijva-jrushri, always listening, I,

128, 1. Vijva-saman, V, 22, 1. Vuvamitra, pi., the Vijvamitras, III,

1,21 ; 18, 4. vijvayu-poshas, lasting all our life,

I,a79, 92. vijvaha, day by day, III, 16, 2. vish, to accomplish: vW\ddh\, I, 27,

10; vevishat, busy, III, 2,

10.

vfshuwa, manifold, IV, 6,6; — turning

oneself from one, V, 12, 51. vfshu-rupa, in manifold shapes, V,

15, 4. vishtfa? I, 148, i1. Vfsh«u, II, 1, 3; IV, 3, 7; V, 3, 3. vishpaj, descrier : vishpaV, I, 189, 61. vfshvak, in all directions, I, 36, 16;

IV, 4, 2.

vi-sara, expanse; I, 79, i1.

vi-stir, laid out : vi-stira/?, I, 140, 71.

vi-hava, the emulating call, III, 8, 10.

vf-hayas, far-reaching, I, 128, 61 ; whose energy expands round- about, IV, 11, 41.

vi, to accomplish, pursue, perform eagerly : vive£ rapawsi (rather viver apawsi), I, 69, 82 ; v£shi (hotram), I, 76, 4; ve7>, 11,5, 32 ; IV, 7, 8 ; — to come or approach eagerly, to move : v&hi, I, 74, 4; 189, 7; IV, 9, 5 ; 6 ; vehy he repairs, I, 77, 2 ; IV, 7, 7; vetu, 1,77,4 5 veti,I, 141, 6; vit£ye, that they may eagerly come or partake, I, 74, 6; II, 2, 62; see also vitf; — vihi, accept eagerly, III, 28, 3; — vyantai, tending to, I, 127, 5 ; vyantu, may they eagerly seek, III, 8, 7 ; vihi mri/ikam, love mercy, IV, 1, 5 ; ma' ve£, require not, IV, 3, 1 3;— & dutyam vivaya, he has undertaken the messengersKip, I, 71, 4s; — upa vetu, may he come, V, 11, 4 ; — pra-vita, having conceived, III, 29, 3 ; — prati vihi, accept eagerly, III, 21, 5.

vi, to envelop. See vya.

vir, eager : vi£, I, 143, 6.

vi/u, strong, safe, I, 127, 3 ; 5 ; IV, 3, 14; — fortress, I, 7r, 2.

vi/u-^ambha, with strong jaws, III,

. , 29> I3* viti, straight, IV, 2, 11.

vitf, (sacrificial) feast : vitaye, I, 1 3,

2 ; 74, 4 ; 142, 13; III, 13, 4;

. , V> 26> 2* vitf-hotra, offerer of a feast (to the

gods), III, 24, 2 ; V, 26, 3.

vira, hero, a manly son, I, 73, 3, &c.

vira-pejas, adorned with heroes, IV,

vira-vat, with valiant heroes, I, 12, 11 ; 96,8; 111,24,5; V, 4, 11.

INDEX OF WORDS.

473

viravat-tama, high bliss of valiant

offspring, I, i, 3. virudh, plant, I, 67, 9 •; 141, 4 ; gar-

bha£ virudham, II, 1, 14. virya, mighty deed, III, 12, 9; —

heroic power, III, 25, 2. vr/, to choose: vr/wimahe, I, 12, 1,

&c. ; vr/Vit£, he demands, I, 67,

1; — ura«a£, choosing, III, 19,

2 ; IV, 6, 3 ; chosen, IV, 6, 4 ;

7,8. vr/, to hold back, hinder : varate, I,

65, 6 ; varanta, IV, 6, 6 ; avari,

virya, mighty deed, III, 12, 9; —

heroic power, III, 25, 2. vr/, to choose: vr/wimahe, I, 12, 1,

&c. ; vr/Vit£, he demands, I, 67,

1; — ura«a£, choosing, III, 19,

2 ; IV, 6, 3 ; chosen, IV, 6, 4 ;

7,8. vr/, to hold back, hinder : varate, I,

65, 6 ; varanta, IV, 6, 6 ; avari,

IV, 6, 7 ; — apa vr/dhi, open, II, 2, 7 ; apa avar fty ava£, he has opened, III, 5, 1 ; apavran, they have uncovered, IV, 5, 8 ; apa vran, they disclosed, IV, 2, 16 ; — k&mam a-varat, would he fulfil our desire, I, 143, 6; — pari-vr/ta, hidden, I, 144, 2 ; — see ur«u.

vr/ktd-barhis, having spread the sacri- ficial grass, I, 12, 31 ; III, 2, 5 ; 6 ; V, 23, 3 ; — where they spread sacrificial grass, V, 9, 2.

vnfg-ana, settlement, I, 60, 32; 73, 22; II, 2, i4; 9 ; — enclosure, I, 128, 7 ;— masc. ? I, 189, 82.

vr/^ina, wrong, dishonest, IV, 1,17;

V, 3, "5 12,5. vng-ina-vartani, following crooked

ways, I, 31, 61,*.

vr/%, to trim : vringi, I, 142, 52; — to turn : vr/wakti, IV, 7, 10 ; — sl vr/kshi, may I draw on myself, (I, 27, 132) ; — pari vr/'/zakti, he spares, III, 29, 6.

vr/tra, foe, I, 36, 81.

vr/tra-Mtha, the killing of foes, III, 16, 1.

vr/tra-han, slayer of foes or of Vritra, I, 59, 61 ; 74, 3 5 H, h 11 ; III, 12, 42; 20, 42.

vr/trahan-tama, the greatest de- stroyer of enemies (or of Vritra), I, 78, 4.

vr/tha, lightly, I, 58, 41;— wildly, I, 140, 5.

vr/ddha-joiis, mightily brilliant, V, 16, 3.

vr/dh, to increase, grow, &c. : var- dhamanam, increasing, I, 1, 8, &c. ; vavr/dhasva, be magnified, I, 31, 18; vr/dhe, for welfare, prosperity, III, 3, 8 ; 6, 10 ; IV,

2, 18; vrid dha, grown full of, V, 20, 21 ; — vardhanti, they nourish, I, 65, 4 ; — vardhaya- masi, we extol, I, 36, 11 ; var- dhaya gfra£, make prosper, III, 29, 10; — vi vavr/dhe (conj. vi- vavr/dhe), I, 141, 52.

vr/dh, furtherer, III, 16, 22.

vr/dha, helper, furtherer, (III, 16, 2*)a; IV, 2, !o.

vr/dhasana, growing : vr/'dhasanasu, in the growing (plants), II, 2, 52.

vr/dha-snu, mighty, IV, 2, 31.

vr/shan, manly, bull, 1,36, 82 ; io1, .&c; III, 29, 91 ; r/tasya vr/sh«e, V, 12, i1; arushasya vr/sh«a^, ^ V, 12, 22.

Vr/shan, N. pr., I, 36, io1.

vr/shabha, bull (Agni), I, 31, 5, &c. ;

1, 141, 22; IV, 1, n«; 122; V,

2, 121; kr/'sh«a^ vr/shabha^, I, 79, 22.

vr/'shay : vr/sha-y£se, thou rushest on (ace.) like a bull, I, 58, 4s; — vr/sha-yante, they are full of (sexual) desire, III, 7, 9.

vrishrf, rain, II, 5, 6 ; 6, 5.

vedas, property, I, 70, 10; 99, 1;

V> 2? I2' vedi, sacrificial altar: vedi itiasyam,

11,3,4.

vedi-sad, sitting on the sacrificial

bed, I, 140, 1. vedya, well known : ratham-iva ved-

yam, II, 2, 32; — renowned, V,

15, 1. vedha£-tama, best worshipper, I,

75,2. vedhas, worshipper, 1, 60, 2 ; 65, 10 ;

69, 3; 72, i1; 73, 10; HI, 10,

5; 14, 1 ; IV, 2, 15 ; 20; 3,

3 ; 16 ; 6, 1 ; — helpful, I, 128,

4 (bis).

vepas, trembling, IV, 1 1, 2. vejci, vassal, IV, 3, 13. veshawa, officiating, V, 7, 5. Vaijvanara, I, 59, 1-7 ; 98, 1-3 ;

III, 2, 1 ; 11 ; 12 ; 3, 1 ; 5 ;

vepas, trembling, IV, 1 1, 2. vejci, vassal, IV, 3, 13. veshawa, officiating, V, 7, 5. Vaijvanara, I, 59, 1-7 ; 98, 1-3 ;

III, 2, 1 ; 11 ; 12 ; 3, 1 ; 5 ;

10; 11 ; 26, 1-3 ; IV, 5, 1 ; 2;

V, 27, i2; 2. vblhri, draught-horse, I, 144, 3. vya^asvat, far-embracing, II, 3, 5. vya^ish^a, most capacious, II, 10, 4. vyathis, track, IV, 4, 3. vyadh, see vidh. vya (vi), to envelop : ava-vyayan, re-

474

VEDIC HYMNS.

moving, IV, 13, 4; — a vitam, enveloped, IV, 7, 61 ; — pari- vita, dressed (in offerings and prayers?), IV, 3, 22.

vyoman, see vf-oman.

vra^, to go: vavra^a, III, 1, 6; — abhi-vrag-an, proceeding, I, 58, 52 ; abhivr%at-bhi£, approach- ing, I, 144, 53.

vrag-a, stable, IV, 1, 15 ; V, 6, 7.

vrata, law, I, 31, 1 ; 2 ; 12 ; 65, 3 ; 69> 7 ; II, 8, 3; III, 3, 9; 4, 7; 6,5; 7,7; IV, 13, 2; vrat& dhruva', I, 36, 51; II, 5, 4; daivyani vrata7, I, 70, 2;— anu vratam, according to his will, I, 128, 1;— duty, I, 144, 1.

vrata-pa, guardian of the law, I, 31, 10; 111,4,7; V, 2, 83.

vra.sk : ma^y&yasa^ jawsam a vr/kshi, may I not fall as a victim to the curse of my better, I, 27, 132 ; vriknKsah, hewn, III, 8, 7.

vra, host, IV, 1, 162.

vrata, host : vnitam-vratam, III, 26, 6.

vradh : vradhanta,they have boasted,

vradhan-tama, most powerful, I,

, I5°> 3' vru, finger: daja vrfja£, I, 144, 51.

jaws, to recite: ajawsan, I, 67, 4; manma jawsi, II, 4, 8 ; — to teach : ritam jawsanta£, III,

4, 7.

s&msa, curse, I, 27, 132; 94, S; III, 1 8, 2 ; jawsat aghat, from evil spell, I, 128,5 ; — praise, I, 141, 64 ; 11 ; jawse nr/Vzam, III, 16, 4 ; ubha' jawsa, IV, 4, 141 ; jawsam ay6£, IV, 6, 1 12; V,3,42.

jak, to be able: jaknavama, I, 27, 13 ; jakema yamam, I, 73, io1 ; II, 5, i4; III, 27, 3; jakema sam-idham, I, 94, 3 ; — to help to: jagdhi (with gen.), II, 2, 12 ; III, 16, 6 ; jagdhi svastaye,

, V,i7,5- jakti, skill: jakti, I, 31, 18. jagma, mighty, I, 143, 8. ja^i-vat, full of power, III, 21, 4. jata, hundred : jata to viwjatim ka.,

, 7> 27> al-

jata-atman, endowed with hundred- fold life, I, 149, 3.

jatadavan, giver of a hundred (bulls), , V,a27, 6.

jata-dhara, with a hundred rills, III, 26, 9.

jata-vaba, with a hundred branches, III, 8, 11.

jata-s£ya, attainment of hundred- fold blessings, III, 18, 3.

jata-hima, living a hundred winters,

II, 1, 11.

jata-hima, pi., a hundred winters, I,

, 73,9- jatin, hundredfold, I, 31, 10; II, 2,

9 ; jatfnibhi^, with his hundred- fold blessings, I, 59, 7.

jatru, enemy : j£trum a-dabhu£, III,

16, 2*. jatru-yat, being at enmity, V, 4, 5 ;

28, 3. sad, to be glorious : jajadre, 1, 141, 9. japha, hoof, V, 6, 7. jam, to toil (esp. in performing

worship) : jajamana, who has

toiled hard, I, 141, 10 ; 142, 2 ;

III, 18, 4; IV, 2, 9; 13 ; ajamish/>6a£, III, 29, 16; <ba- mish/a, he toiled, V, 2, 7.

jam, bliss, luck : jam \6b, with luck

and weal, 1, 189, 2 ; III, 17, 3 ;

18,4; IV, 12, 5; s&m m\h soka,,

III, 13, 6 ; jamkr/dhi, IV, 1, 3 ;

jam asti, he satisfies, V, 7, 9 ;

jam, bliss, luck : jam \6b, with luck

and weal, 1, 189, 2 ; III, 17, 3 ;

18,4; IV, 12, 5; s&m m\h soka,,

III, 13, 6 ; jamkr/dhi, IV, 1, 3 ;

jam asti, he satisfies, V, 7, 9 ;

jam hr/de, V, 11, 5. jamay, to toil : jam-aye, III, 1, 1. jami, toiling, (sacrificial) work :

jamya, II, 1, 91 ; jamyai (read

jamya£ ?), IV, 3, 41. jamitr/, the sacrificial butcher, or

slaughterer, (I, 13, 121) ; II, 3,

10 ; III, 4, 10.

jam-gaya, bringing happiness to our

home, II, 1, 6. jam-tama, most agreeable, beneficial,

blissful, I, 76, i1; 77, 2 ; 128,

7 ; HI, 13, 4. Sambara, I, 59, 6. jam-bhu, refreshing, 1, 65, 5 ; bringing

luck, III, 17, 5. jayu, reposing, I, 31, 2. saxan\, fault (?), I, 31, 161. jarad, autumn : tisra£ jarada/6, I,

72,3. jaru, weapon, IV, 3, 7. jardha, host, I, 71, 86 ; IV, 1, 121,3;

jaYdhaya marutam, IV, 3, 8. jardhas, host : jardha/? marutam, I,

INDEX OF WORDS.

475

127, 6 ; II, 1, 6; IV, 6, 10;

marut&m jardha£, II, 3, 3 ;

naram jardha£, 1 1, 1, 5* ; jardha£

divyam, III, 19, 4; — jaYdha£,

m. or n. ? IV, 1, 121,3. jarman, shelter, protection, 1,58, 8,

&c. ; jarmam syam, III, 15, 1 ;

akkbidra. j^rma, III, 15, 51. jarma-sad, sitting under shelter, I,

, *73> 3' jarya, arrow, I, 148, 4.

javas, strength, might, power : javasa

(conj. javasa^), I, 27, 21, &c. ;

javasa^ jushmi«a£ pati£, I, 145,

1 ; javasa£ pate, V, 6, 9. javish^a, most powerful, I, 77, 4 ;

mightiest, I, 127, 11. '

jlrvat : jajvata tana, constantly, I, 26, 61 ; jajvati^, constant, I, 27, 7 ; #anaya jajvate, all people, I , 36, 19 ; jajvata^, many, I, 72, i1*

jajvat-tamam, for ever, III, 1, 23.

jasti', hymn, praise, IV, 3, 3; 15.

ja, to sharpen, further : ji/ihi, III, 16, 31; /M-^?1; J«^e, V, 2, 9 ; 9, 5 ; — ati jfjite, I, 36, 16 ; — ni- jfshat, he stirs up, IV, 2, 71.

jaka, powerful, V, 15, 21.

Sata-vaneya, N. pr., I, 59, 7.

jas, to teach, instruct : ja.sa.sub, III,

I, 2; IV, 2, 12; — anu-jish/a, instructed, V, 2, 8 ; — pra j&ssi, thou instructest, I, 3 1, 14 ; pra- j&sat, commanding, I, 95, 3.

jas, command, I, 68, 9.

jasana, command, III, 7, 5.

jasani, teacher, I, 31, 11.

jasus, command, instruction, I, 60,

2 ; 73, 1.

ja'sya, governable, I, 189, 74.

jfkvan,plur., locks of flames, 1, 141, 81.

jiksh, to help one to, to favour with a thing (gen.) : jfksha, I, 27, 5; III, 19, 3 ; yah te jfkshat, who does service to thee, I, 68, 61.

jikshu, rich in favours: jiksh6£ (conj. jiksho), III, 19, 31.

siti-prishtbi, white-backed, III, 7, i1.

jfmi-vat, powerful (?), I, 141, 131.

jirlna.1 II, 10, 33.

jiva, kind, bounteous, gracious, blessed: I, 31, 1 ; 79, 2; 143, 8; III, 1, 9; 19; IV, 10, 8;

II, 6; V, 24, 1. ^ ji'ju, the young one : pajU/6 na juva,

like a pregnant cow, (I, 65, io1);

young calf, I, 96, 51 ; the young

child (Agni), I, 140, 3 ; 145, 3 ;

V, 9, 3 ; a foal, III, 1,4; diva£

jfjum, (Soma) the child of

heaven, IV, 15, 62. jfju-mati, the mother of the young

child, I, 140, io1. jfjvan (?), young : paju£ na jfjva, I,

65, IO1.

jfju-mati, the mother of the young

child, I, 140, io1. jfjvan (?), young : paju£ na jfjva, I,

65, IO1.

jir£, sharp, III, 9, 8.

jukra, bright, 1, 12, 12, &c; — bright- ness: jukra vasana£, III, 8, 9.

jukra-vanza, whose colour is bright, I, 140, 1 ; 143, 7.

juknwoiis, brightly shining, II, 2, 3.

juk,to shine forth, flame up : s6kasva+

1, 36, 9 ; jujukvan, flaming, I, 69, 1 ; ju£ayanta>6, the re- splendent ones, I, 147, 1 ; juju- £ana, I, 149, 4 ; jam r\a.h sofa, III, 13, 6; ajo^at, III, 29, 14; ju£adhyai,IV, 2, i1; — to kindle: ju>£anta£ agnim, IV, 2, 17 ; — apa nab j6ju£at agham, driving away evil with thy light, I, 97, 1-8 ; — jiuugdhi & rayim, shine upon us with wealth, I, 97, 1 ; — vf j6sukanab, flaming, III, 15, 1.

ju£, flash : suka-juka, flash by flash,

m,4,i.

ju&, brilliant, bright, I, 31, 17, &c. ; V, 7, 81 ; ju£im dikayah, I, 72, 31; s<ik\ ft (for jukim ft?), IV,

2, 162.

juii-^-anman, whose birth is bright,

, . \ I41' 7' ju^i-^ihva, pure-tongued, II, 9, 1.

ju>£i-dant,with brilliant teeth, V, 7,7. ju^i-pe/as, brightly adorned, 1, 144, 1. ju^i-pratika, whose face is bright, I,

143, 6. ju£i-bhrag-as, brightly resplendent, I,

. 79, 1. ju^i-varwa, brilliant-coloured, V, 2,3. Suna£-jepa, V, 2, 7. junam, prosperously, IV, 3, 11. jubh,to adorn, beautify: jumbhanti,

V, 10, 41; 22, 4. jubh, a triumphal procession, I, 127,

6; 111,86,4". jubham-ya, going in triumph, IV,

3, 62.

jubhra, beautiful, III, 26, 2. jurudh, gift, I, 72, 72. jush, see jvas.

476

VEDIC HYMNS.

jushka, dry (wood), I, 68, 3. jushma, roaring, IV, 10, 4 ; — power,

V, 10, 4; 16, 3. jushmin, mighty, powerful, I, 145,

1 ; III, 16, 3; V, 10, 4. jushmfn-tama, strongest, I, 127, 9. jura, mighty, I, 70, 11 ; — hero, IV,

N 3X 15. j A A

jura-sati, strife of heroes : jura-sata,

I,3i,6. jusha, song of praise, III, 7, 6. jrmga, horn, III, 8, 10 ; V, 2, 9. jr/rigm, horned animal, III, 8, 10. jridh : jardha, show thy prowess, V,

28, 3. j£va, a kind friend, I, 58, 6 ; 69, 4 ;

73,2 ; — friendship, III, 7, 5. j^-vridha, joy-furthering, III, 16, 2. jesha, offspring, V, 12, 6. j6ka, flame, IV, 6, 5. so&ih-kesa, whose hair is flame, I,

45, 6; 127, 2 ; III, 14, 1 ; 17,

1 ; 27, 4; V, 8, 2. jokishtba, brightest, V, 24, 4. joiishmat, flaming, II, 4, 7. jo^i's, splendour, flame, 1, 12, 12, &c. j/£ut, to drip down : j^otanti, III, 1,

8; 21, 2; 4; 5. jyava, dark: jyavim (conj. jyavi£?),

I, 71, i2; jyava, the two tawny

horses, II, 10, 2. jyeta, reddish, I, 71, 4. jyena, hawk, IV, 6, 10. jyeni, the reddish white one, 1, 1 40, 92. jrath, to let loose : jijrathat, I, 128,

6 ; — vf jijrathat, release from,

IV, i2, 4 jram : jajrama»ci£, toiling, IV, 12, 2. jramayu, wearying oneself, I, 72, 2. jravay&t-pati, who brings renown to

his lord, V, 25, 51. jravas, glory, renown, I, 31, 7, &c. ;

jravase, I, 73, 52. jravasya, glorious, II, 10, 1. jravasyat, aspiring to renown, I,

128, 1. jravasya, desire of glory, I, 128, 6;

149, 5.

jravasyu, glorious, V, 9, 2.

jravay&t-pati, who brings renown to

his lord, V, 25, 51. jravas, glory, renown, I, 31, 7, &c. ;

jravase, I, 73, 52. jravasya, glorious, II, 10, 1. jravasyat, aspiring to renown, I,

128, 1. jravasya, desire of glory, I, 128, 6;

149, 5.

jravasyu, glorious, V, 9, 2.

jravayya, glorious, celebrated, 1,27, 8; 31, 5; V, 20, 1.

jra, see jri.

jri, to rest, abide : asi jrita£, I, 75, 3 ; 111,9, 3 5 Arriya/za, dwelling here and there, V, 1 1, 6 ; — ajret, he has spread forth, established,

III, 14, 1; 19, 2; — to send: urdhvam ajret, he has sent up- wards, IV, 6, 2 ; 13, 2 ; 14, 2 ; ajret, he has sent, V, 1, 12 ; 28,

1 ; — ut jrayasva, rise up, III, 8,

2 ; — with vf, to open (intr.) : vf jrayantam, I, 13, 6 ; 142,6; II, 3, 5 ; vf jrayadhvam, V, 5, 5.

jri, to cook : jriwan, I, 68, i1 ; jijrita, he has ripened, I, 149, 2; jri- «:she, thou warmest, V, 6, 9.

jri, splendour, beauty, glory, I, 72, io2, &c. ; jriyam vasana^>, II, 10, i ; jriye, gloriously, IV, 5, 15.

jru, to hear : jrudhi, I, 26, 5, &c. ; jruvat (conj. sruvat), it melts away, I, 127, 3* ; jr6shama«a^, hearing, III, 8, 10 ; — vf srin- vire, they are renowned, IV,

8, 6.

jruti, glory, II, 2, 7.

jrut-kar«a, with attentive ears, I, 44,

, J3 5 45,7. jrutya, glorious, I, 36, 12. jrushH, obedience, I, 67, i2 ; 111,9,

8 ; — hearing, readiness to hear,

I, 69, 7; II, 3, 9 5 9> 4- jrushtf-van, ready to listen, hearing,

I, 45, 2 ; III, 27, 2 ; — obedient,

I, 127, 9. jre/zi-jas, in rows, III, 8, 9. jvas, to hiss : jvasiti ap-su, I, 65, 9 ;

— abhi-jvasan, panting, I, 140,

5 ; — ajushawa^, aspiring after, I,

147, 1; IV, 2, 14 ; 16. jvasivat, mightily breathing, I, 140,

10. jvatra, power (?), I, 31, 42. jvanta? I, 145, 4*. jveta, white (horse?), I, 66, 61;—

jvetam ^-a^anam, who had been

born white (Agni), III, 1, 4. Svaitreya, V, 19, 31.

sawydt-vira, with a succession of

valiant men, II, 4, 8. sawvatsara, year: sawvatsare, after

a year, I, 140, 23. sdkman, company : sakman (loc), I,

3i, 64. sa-kshfta, dwelling together, 1, 1 40, 3. sakhi, friend, I, 31, 1; 75, 4 ; III,

9, il; sakha sakhye, 1, 26, 3; III, 18, 1; sakha sakhyu/> ni- mi'shi rakshama«a£, I, 72, 5*; guha sakhi-bhi/6, III, 1,9?.

INDEX OF WORDS.

477

sakhi-yat, wishing to be a friend, I, 128, 1.

sakhya, friendship, I, 26, 5 ; 71, to ; 94, 1-14; HI, 9, 3; IV, 10, 8.

sagh, to sustain : asaghno£, I, 31, 3.

INDEX OF WORDS.

477

sakhi-yat, wishing to be a friend, I, 128, 1.

sakhya, friendship, I, 26, 5 ; 71, to ; 94, 1-14; HI, 9, 3; IV, 10, 8.

sagh, to sustain : asaghno£, I, 31, 3.

sa£ (sa.sk), to be united with, ac- company : sa^asva na£, stay with us, I, 1, 9; sa^ase, II, 1, 3; satire, II, 1, 13; — to attend, worship : sa^ante, I, 59, 6 ; sa- £anta, I, 73, 4 ; sa^antam, I, 98, 3 ; — to follow : sa^ante, I, 60, 2 ; sisakshi, I, 73, 8;— to hold, cling, adhere : sisakti, I, 66, 2 ; sa^ate (kratv&), I, 145, 2 ; sa- £ante, III, 13, 2 ; saj^ata, III, 16, 2 ; — sa^anta, they have at- tained, V, 17, 51; — ami sa^ate vartanil6, she follows her ways, I, 140, 98 ; — apa satire, they turn away to encounter, V, 20, 2 ; — abhi sa^ante, go towards, I, 71, 71 ; — a satyam, whom men should attach to themselves, I, 140, 3.

sa-^anas, graciously united, 1,127,11.

sa>£a, together with : sa^a san, being attached, I, 71, 4 ; — III, 12, 2 ; IV, 5, 10.

sa-g-atya, relationship, II, 1, y.

sa-^ftvan : sa-^ftvana, united con- querors, III, 12, 4.

sa-^ush, united with : sa-^u/^, I, 44, 2 ; 14.

sa-^6sha, unanimous, concordant, I, 65, 2 ; 72, 6.

sa-£-6shas, in concord with, unani- mous, III, 4, 8 ; 8, 8 ; 20, 1;

22, 4; IV, 5, 1; V, 4, 4; 21, 3;

23, 3. ^

saV/^wata-rupa, of familiar form, I,

69, 9.

sattri, sitting down, III, 17, 5. sat-pati, lord of beings, II, 1, 4 ; —

a good lord, V, 25, 6 ; 27, 1. satya, true, truthful, I, 1, 5 ; 73, 2 ;

79, 1 ; 98, 3 ; kr/wvan satya, I,

70, 8 ; satyam, true (fulfilment), IV, 1, 18; — satyam, verily, I, 1, 6 ; — efficacious, I, 67, 5 ; — real, IV, 1, 10.

satya-girv ahas, truly carried by pray- ers as by a vehicle, I, 127, 81. satya-tara, highly truthful, I, 76, 5 ;

■ 111, 4, 10.

satya-tati, truth, IV, 4, 14.

satya-dharman, whose ordinances

are true, I, 12, 7. satya-manman, truthful, I, 73, 2. satya-ya^-, truly sacrificing, IV, 3, 1. satya-va£, truth-speaking, III, 26,9. satya-jushma, truly strong, I, 59, 4 ;

IV, 11,4. satra, altogether, 1,71,9 ; — together :

satra k'akvan&h, I, 72, 1. satra-saha, always conquering, I,

79, 7.

satvan, warrior, I, 140, 9 ; IV, 13, 23.

sad, to sit : upa sidan, they rever- entially approached, I, 72, 5; — pari-sadanta^, besieging, IV, 2,

i74.

sadana, (priestly) seat, I, 31, 17; — seat, abode, I, 95, 8 ; 96, 7.

sa-dr/j, of like appearance, I, 94, 7.

sadman, seat, I, 67, 10; the (sacri- ficial) seat, I, 73, 1 ; IV, 1, 8 ; 9, 3; V, 23, 3.

sadya^-artha, immediately success- ful, I, 60, 1.

sadyas, instantly, I, 27, 6, &c. ; quickly, I, 71, 91.

sadhani-tva, companionship, IV, 1, 9.

sa-dhani, companion : sa-dhanya£, IV, 4, 14.

sadha-ma'd, rejoicing, V, 20, 4.

sadha-maxiya, sharing in rejoicings,

IV, 3, 4-

sadha-stuti, song of praise, V, 18, 51.

sadha-stha, abode, II, 9, 3 ; III, 6, 4 5 7, 4; 12, 8 ; 23, 1 ; 25, 5; apam sadha-sthe, I, 149, 4; II, 4, 2 ; tri' sadha-stha, III, 20, 2.

sadhrya#£, together, IV, 4, 12.

sadha-ma'd, rejoicing, V, 20, 4.

sadha-maxiya, sharing in rejoicings,

IV, 3, 4-

sadha-stuti, song of praise, V, 18, 51.

sadha-stha, abode, II, 9, 3 ; III, 6, 4 5 7, 4; 12, 8 ; 23, 1 ; 25, 5; apam sadha-sthe, I, 149, 4; II, 4, 2 ; tri' sadha-stha, III, 20, 2.

sadhrya#£, together, IV, 4, 12.

san, to win : sanema, I, 73, 5 ; 189, 8 ; sanishyan, sanishyanta£, de- sirous of winning, III, 2, 31 ; 4 ; 13, 2 ; sanishamahe, III, 11, 9 ; sasa-van, having obtained, III, 22, 1 ; sasa-vawsa£, success- ful, IV, 8, 6 ; sanishanta, they were successful, V, 12, 4 ; — see also sa.

sana, old, I, (27, 131); 95, 10 ; III, 1, 6 ; 2(o.

sanak&t, from of old, III, 29, 14.

sanata, from of old, II, 3, 6 ; III,

3, 1. sanaya, ancient, III, 20, 4. sanara, united with strong men, I,

96, 81. s&na-jruta, old-renowned, III, 11, 4.

478

VEDIC HYMNS.

sana-^u, inciting from old, I, 141, 53.

sani, efficient, I, 27, 4 ; — sanf, gain : sanaye, I, 31, 8 ; sanfm %6h, the acquiring of the cow, III, 1, 23 ; sanim yate, V, 27, 4.

sanitri, a gainer, winner: sanita, I, 27, 9 ; 36, 13 j sanity, V, 12, 3.

sa-ni/a, dwelling in the same nest, I, 69, 6; 71, 1.

sanut&r, far, V, 2, 4.

sanemi, entirely, IV, 10, 7.

santya (voc), good, I, 36, 2 ; 45, 5; 9; HI, 21, 3.

sap, to serve, worship : r/ta sapanta£, I, 67, 8 ; 68, 4 ; sapema, IV, 4, 9 ; sapami, V, 12, 2 ; sapati (Pada: sa# pati), V, 12, 61 ; — to attach oneself: sapanta, V,

sapatni, the two wives, III, 1, 10* ;

6, 4. sapary, to worship, do service:

saparyati, I, 12, 8; saparyami

prayasa, I, 58, 7s; sapary&n, I,

72, 32; saparyata£, I, 144, 4;

sapary ^ma saparyava£, II, 6, 3 ;

saparyata, III, 9, 8 ; V, 14, 5 ;

25, 4;^ asaparyan, III, 9, 9;

saparyanta^, V, 21, 3 ; — a sa-

paryan, IV, 12, 2 ; — vi saparyan,

I, 70, 10. saparyu, devoted servant, II, 6, 3. sapt£-£ihva, seven-tongued, 111,6, 22. sapta-dhatu, consisting of seven

elements, IV, 5, 62. saptan, seven: sapta guhvab, I, 58,

7; yahvLfc, I, 71, 7; 72, 81; III,

1, 41 ; rajmaya^, II, 5, 21; v&wi^,

III, 1, 61; 7, i1; hotrawi, HI, 4, 52; pWksMsa^, III, 4, 71; vipra£, III, 7, 7; IV, 2, 151; h6tr/-bhi£, III, 10, 41 ; priyasa^,

IV, 1, 12 ; dhama-bhii>, IV, 7, 51 ; ratna, V, 1, 5 ; — tri£ sapta, I, 72, 61; IV, 1, i6l.

sapta-rajmi, having seven rays (or reins), I, 146, i1.

sapta-jiva : sapta-jivasu, read : saptd jivasu, I, 141, 23.

sapta-/irshan, seven-headed,! II, 5, 5s.

saptd-hotr/, the god of the seven Hotr/s, III, (10, 41) ; 29, 14.

sapti, racer: atyam na saptim, III, 22, i1.

sapr<itha£-tama, most widely ex- tended, I, 45, 72; most widely-

sounding, I, 75, i1; most wide- reaching, I, 94, 13. sa-prathas, widely extended : jarma sa-pr&tha£, a big shelter, I, 142,

5 ;— v, 13, 4.

saba/6-dugha, juice-yielding, 1 1 1, 6, 44. sabandhu, bound in kinship, III, 1,

to. sa-badh, pressing: sa-ba'dha^ # £a-

kru£, III, 27, 6l. sa-badhas, urgent, V, 10, 6. sabhsi-vat, with (brilliant) assemblies,

IV, 2, 5. sam, together : yaj£sa£ sam hi pur-

saba/6-dugha, juice-yielding, 1 1 1, 6, 44. sabandhu, bound in kinship, III, 1,

to. sa-badh, pressing: sa-ba'dha^ # £a-

kru£, III, 27, 6l. sa-badhas, urgent, V, 10, 6. sabhsi-vat, with (brilliant) assemblies,

IV, 2, 5. sam, together : yaj£sa£ sam hi pur-

vl&, many glorious ones have

come together, III, 1, n3. sama, every, V, 24, 3. samad, contest : tvesha£ samat-su, I,

66, 6 ; 70, ir. s£-manas, one-minded, V, 3, 2. samana', alike, IV, 5, 7. sam-antam, in the neighbourhood

of, V, 1, 11. sa-manyu, concordant, IV, 1, 1. samaya, through the midst, I, 73, 6. sa-mary£, assembly, III, 8, 5 ; — con**

test, V, 3, 6. samand, companion, I, 69, 81 ; —

common, I, 127, 8, &c. ; sama-

nam artham, I, 144, 32. sam-iti, meeting, I, 95, 8. sam-itha, battle, I, 73, 5 ; — assembly,

III, 1, 12. sam-fdh, log of wood, fuel, 1,95, 11;

II, 6, 1; III, 1, 2; 10, 3; IV,

4, 15; v, V I; 4' 4; 6' 42; tisra£ sam-idha£, III, 2, 9;

samft-samit, log by log, III,

4, i1. samudra, ocean, I, 71, 7 ; 95, 31. sam-r/ti, battle, 1,31,6 ; — onslaught,

I, 127, 3s; V, 7, 21. sam-okas, dwelling together, 1,144,4. sam-gamana, assembler, I, 96, 6. sam-tarutra, victorious, III, 1, 19. sam-dr/j, the shine (of the sun), I,

66, 1; — appearance, aspect, II,

1, 12 ; III, 5, 2; IV, 1, 6;

6, 6. sam-dr/'sh/i, aspect, I, 144, 7; 11,4,

4 ; IV, io; 5. sam-bhu^a, enjoyment, (II, 1, 41). sam-mijla, united, III, 26, 42. samya«£, turned towards each other:

sam^i iti sam-Uf, I, 69, 1 ; 96,

52; II, 3,6; III,i, 71; — united:

INDEX OF WORDS.

479

sam-i£ifc, III, 29, 13; sam-

ya»£am, V, 7, 1. sam-ydt: kshapa£ sam-yata£, on

continuous nights, II, 2, 23. sam-ra#, the Sovereign, I, 188, 5 ;

III, 10, 1. sam-ra^at, king: sam-ra^antam, I,

27, 1. sam-vat, space, V, 15, 3. sam-sad, companionship, I, 94, 1 ; —

assembly, IV, 1, 8. sam-stir,, laid together: sam-stfra£

v vi-stfra£, I, 140, 71. sam-stha, abode, V, 3, 8. sam-hat, a compact mass, III, 1, 7. sayavan, accompanying, I, 44, 13. sa-yoni, having the same origin, III,

!,6.

sarawy, to speed: sarawyan, III, 1, 19. sa-ratham, on one chariot with, I,

71, 63; III, 4, u ; 6, 9; V,

11, 2. Sarama, I, 72, 8. Sarasvati, N. of a goddess, I, 13, 91;

142, 9; 188, 8; II, 1, 11V; 3, .. '8; III, 4, 8; V, 5, 8 ;-N. of

a river, III, 23, 4. saYiman, swift course, III, 29, n2. sarga, rush : v&tasya sarga£, III, 29,

112; — the letting loose, IV, 3,12. sarga-pratakta, urged forward, I,

65, 6. sarpf^-asuti, drinking butter, II, 7,

,6; V, 7, 9; 21, 2. sarpfs, butter, I, 127, 1 ; V, 6, 9. sarva-tati, health and wealth, I, 94,

15. savana, libation, III, 1, 20; tr/tiye » sdvane, III, 28, 5 ; madhyandine

savane, III, 28, 4. sd-vayas, of the same age, I, 144,

3l; 4- Savitrz, I, 36, 13; 44,8; 73,2; 95,

71; II,i,7; 111,20,5; IV, 6,

2 ; 13, 2; 14, 2. saj£, see sa£.

saj&it, hindrance, III, 9, 41. sas£, herbs, III, 5, 62; IV, 5, 71 ;

sd-vayas, of the same age, I, 144,

3l; 4- Savitrz, I, 36, 13; 44,8; 73,2; 95,

71; II,i,7; 111,20,5; IV, 6,

2 ; 13, 2; 14, 2. saj£, see sa£.

saj&it, hindrance, III, 9, 41. sas£, herbs, III, 5, 62; IV, 5, 71 ;

7.71; V, 21,4* sasahf, victorious, III, 16, 4. sdsni, victorious, III, 15, 5. sa-srut, flowing, I, 141, 1. sah, to overcome, be victorious :

sahvan, III, 11,6; sahasva, III,

24, 1 ; asahanta, III, 29, 9 ;

sas&ha, V, 25, 6 ; — abhi sasahat,

it may prevail, V, 23, 1 ; — ni£- sahamana^, conquering, I, 127, 3 ; — pra-sakshat, victorious, IV, 12, 1.

saha£-kr/ta, produced by strength, I, 4a5, 9 5 HI, 27, 10; V, 8, 1.

saha£-#a, strength-begotten, I, 58, 1.

saha^-vr/dh, augmenter of strength, I, 36, 2; III, 10, 9.

sahan-tama, mightiest, I, 127, 9.

sahantya, conqueror, I, 27, 8.

sahamana, victorious, IV, 6, 10.

sahas, strength: sahasa£ yaho iti, I, 26, io1 ; 74, 51 ; 79, 4 ; suno fti sahasa£, I, 58, 8; 127, 1; 143, 1 ; III, 1,8; 11,4; 24, 3; 25, 5 5 28, 3; 5; IV, 2,^2; 11, 6 » V, 3, 9 ; 4, 8 ; s&hasa ^aya- mana£, I, 96, i1; sahasa£ yata/? #ani, I, T41, 1 ; sahasa£ yuvan, O young (son) of strength, I, 141, 10; sahasa£ putra£, II, 7, 6; III, 14, 1 ; 4 ; 6; 16, 5 ; 18, 4; V, 3, 1; 6 ; 4, 6; 11, 6 ; — saha£, (Agni our) strength,

I, 36, 18; — sahasa, strongly, I, 98, 2;— might, power, I, 127,9; 10 ; V, 1, 8 ; devasya sdhasa, V, 3, 10; abhf-mati saha£ dadhe, V, 23, 41 ; — violence, V, 12, 2.

sahasana, mighty, strong, I, 189, 8 ;

II, 10, 6; V, 25,9. sahasa-vat, mighty, strong, I, 189, 5 ;

III, 1, 22; V, 20, 4. sahasin, strong, IV, 11, 1. sahasya, strong, I, 147, 5 ; II, 2, 1 1 ;

V, 22, 4. sahasra, thousand: sahdsrawi jata daja, II, 1, 8 ; sahasrat yupat, V, 2, 7 ; daja-bhi£ sahasrai/6, V,

27, i3.

sahasra-akshd, thousand-eyed, I, 79, 12.

sahasra-^it, conqueror of thousand- fold wealth, I, 188, 1 ; V, 26, 6.

sahasram-bhara, bringing thousand- fold gain, II, 9, 1.

sahasra-retas, with thousandfold sperm, IV, 5, 3.

sahasra- vat, thousandfold, III, 13, 7.

sahisra-valja, with a thousand branches, III, 8, 11.

sahasra- vira, blessing with a thousand men, I, 188, 41.

sahasra-jr/nga, with a thousand horns, V, 1, 8.

480

VEDIC HYMNS.

sahasra-sa, a winner of thousandfold bliss, I, 188, 3.

sahasra-satama, the greatest winner of thousandfold wealth, III, 13,6.

sahasrin, thousandfold, I, 31, 10; 188, 2; II, 2,7.

s£hasvat, mighty, strong, I, 97, 5 ; 127, 10; 189, 4; III, 14, 2; 4; , A V, 7, 1 ; 9, 7; 23, 2.

sahiyas, mightier, I, 71, 4.

sahuti, joint invocation, I, 45, 10.

sahvat, strong, I, 58, 5.

sa : sfsasanta^, wishing to acquire, 1,146,4.

sa : anava-syanta£ artham, never losing their object, IV, 13, 3 ; — vf syatu, may he pour forth, I, 142, 10 ; pra-^am vf syatu, may he deliver a son, II, 3, 9 ; vf syasva, send forth, III, 4, 9 ; vf sahi, disclose, IV, 11, 2.

satf, acquirement (of wealth), suc- cess, I, 36, 17; 143, 6; V, 5,

4 ; 9, 7.

satu, womb, mother (?), IV, 6, 71.

satf, acquirement (of wealth), suc- cess, I, 36, 17; 143, 6; V, 5,

4 ; 9, 7.

satu, womb, mother (?), IV, 6, 71.

sadh, to prosper (intr.) : sadhati, I, 94, 2 ; — s&dhatematf^, the prayer goes straight to him, I, 141, 12; sadhan, straightway, III, 1, 17; — to prosper (tr.), further: sadhaya, I, 94, 3 ; pra-taram sadhaya, I, 94, 4 ; sadhan, I, 96, 1 ; — to accomplish, perform: sadhayanti dhfyam, II, 3, 8 ; sadhan, III, 1, 18 ; 5, 3.

sadhat-ishri, accomplishing the obla- tions, III, 2, 5 ; 3, 6.

s&dhana, performer : ya#«asya (vida- thasya) sadhanam, 1,44, 1 1 ; III, 3, 3 ; 27, 2 ; 8;— giver, V, 20, 3.

sadhish^a, best, I, 58, 1.

sadhu, good, I, 67, 2 ; — going straight (to his aim), I, 70, 1 1 ; straight- forward, I, 77, 3 ; III, 18, 1; — real, IV, 10, 2 ; efficacious, V,

i, 7. sadhu-ya, straightway, V, 11, 4. sanasf, successful, winning (booty),

I, 75, 2; IV, 15, 6. sanu, ridge, I, 128, 3 ; diva£ nas&nu,

I, 58, 2 ; adhi sanushu trishu,

II, 3, 7 ;— surface, I, 146, 2 ; — top, III, 5, 3.

saman, song: ritasya saman, I, 147, i4 ; — the Saman, IV, 5, 3.

sam-ra^ya, sovereignty, I, 141, 13. sarathi, charioteer (Agni), I, 144, 3*. sarasvata, beings belonging to Saras-

vati, III, 4, 8. Saha-devya, Sahadeva's son, IV, 15,

7-10. sitfzha, lion, I, 95, 5 ; III, 9, 4 ; n ;

26, 5; V, 15, 3. si A, wing (of an army) : sf£au, I,

95, 72. s\(n)A : nf-siktam, poured down, I,

7 r, 8 ; — pari-sikta, poured, IV,

1, 19- sit&, bound: padf sitam, IV, 12, 6. sidh, to scare away : sedhati, I, 79,

12. sidhra, successful, 1, 142, 8 ; effective,

V, 13, 2. sindhu, river, stream, I, 27, 6 ; 72,

10; 73, 6; 97, 8; 99, 1 ; 143,

3a5 146, 43; III, 5, 4; V, 4, 9;

^ami^ sfndhunam, I, 65, 7 ; pi.,

the Rivers, I, 140, 13; — the

river Sindhu, I, 44, 121 ; 94, 16;

95, 11 I 98, 3 ; V, 11, 5 ; sfn-

dhu£ na ksh6da£, I, 65, 61; 10. sima, self, J, 95, 73; 145, 21. siv, see syu. su, to bear. See su. su, to press Soma: sunvata^, I, 94,

8 ; sunavama, 1,99, 1 ; sunvate,

1, 141, 10; V, 26, 5; s6mam sutam, III, 22, 1.

su-agni, possessed of a good Agni (fire): su-agnaya£, I, 26, 7; 8. (bis).

su-anA, fleet, IV, 6, 9.

su-adhvara, best performer of wor- ship, I, 44, 8; 127, 1 ; II, 2, 8; III, 2, 8 ; 9, 8; V, 9, 3 ; 28,5; — receiving good sacrifices, I, 45, i1; — ya^-«e su-adhvare, at the decorous service of the sacrifice, I, 142, 5 ; — splendid worship, III, 6, 6; 29, 12; V,

17, 1.

su-amka, with beautiful face, II, 1, 8 ; IV, 6, 6.

su-apatya, with good offspring, I, 72, 92; 11,2, 12; 4, 8; 9, 5 ;— blessed with offspring, III, 3,7 ; consisting in offspring, III, 16, 1 ; — good offspring, III, 19, 3.

su-apas, good worker, IV, 2, 19 ; V,

2, 11.

su-apasya, great skill, I IT, 3, 11.

INDEX OF WORDS.

481

su-apaka, most skilful, IV, 3, 2 s. su-ar&s, endowed with beautiful

light, II, 3, 2. su-artha, pursuing a good aim, I, 95,

1 ; — well-employed, I, 141, 11. su-avas, giving good help, V, 8, 2. su-ajva, with good horses, IV, 2,

su-apasya, great skill, I IT, 3, 11.

INDEX OF WORDS.

481

su-apaka, most skilful, IV, 3, 2 s. su-ar&s, endowed with beautiful

light, II, 3, 2. su-artha, pursuing a good aim, I, 95,

1 ; — well-employed, I, 141, 11. su-avas, giving good help, V, 8, 2. su-ajva, with good horses, IV, 2,

4 ; — rich in horses, IV, 4, 8 ; 10. su-ajvya, abundance in horses, II,

I, 5; III, 26, 3. su-adhi, of a good mind, kind, well- wishing, I, 67, 2 ; 70, 42; 71, 8 ; — with good intentions, I, 72, 8 ; IV, 3, 4 ; — full of pious thoughts, III, 8, 4 ; — longing,

su-abhu, truly helpful: raye su- abhuvam, V, 6, 31.

su-ftsa, whose mouth is beautiful, IV, 6, 8.

su-ahuta, best receiver of offerings, I,/4, 4; 6 ; III, 27, 5.

su-ukta, well-spoken (prayer), I, 36, 1 ; 70, 5 ; II, 6, 2.

su-upayana, easy of access, I, 1, 9.

su-karman, well performing the acts (of worship), IV, 2, 17.

su-kirtf, beautiful praise, I, 60, 3 ; — glory, V, 10, 4.

su-kr/t, well-doing : su-kr/te sukr/t- tara£, I, 31, 4; righteous, I, 128, 6; who has done good deeds, 1, 147, 32 ; virtuous, well- doer, IV, 13, 1; V, 4, 8; 11.

su-kritd, good works, III, 29, 8.

su-ketu, bright, III, 7, 10.

su-kr&tu, highly wise, I, 12, 1 ; 128, 4; III, 1, 22 ; IV, 4, 11 ; V,

II, 2; 20, 4; 25, 9; — full of good-will, I, 141, 11; 144, 7; HI, 3, 7.

sukratu-ya, high wisdom, I, 31, 3. su-kshitf, with fine dwellings, V, 6, 8. su-kshetriysi, desire for rich fields,

1, 97, 2. su-khd, easy-going, V, 5, 3. sukha-tama, easy-moving : sukha-

tame (rathe), I, 13, 4. su-ga, a good path, I, 94, 9 ; — going

well, I, 94, 11. sugatu-ya7, desire for a free path, I,

97, 2. su-sarhapaty&, with a good house-

" hold, V, 4, 21. •' su-£mdr&, resplendent, I, 74, 6 ; IV,

2, 19 ; V, 6, 5 ; 9.

[46] I i

su-£etuna, through thy kindness, I,

a79, 91; benignantly, I, 127, 11.

su-^ata, well born, I, 65, 4 ; 72, 31 ;

II, 1, 15 ; 2, 11 ; 6, 2; III, 15, 2;/3, 3; V, 6, 2; 21, 2.

su-gihva, with beautiful tongue(s), I,

13, 8; 142, 4. su-gurni, glowing, IV, 6, 3. su-#y6tis, rich in light, III, 20, 1. suta, the pressed (Soma), III, 12,

1 ; 2. suta- vat, rich in pressed (Soma), III,

25, 4. suta-soma, having pressed Soma, I,

44, 8; 45, 8; 142, 1; IV, 2, 13. su-tuka, quick, I, 149, 5. su-dawsas, endowed with wonderful

power, II, 2, 3. su-daksha, highly dexterous, II, 9,

1; 111,4, 9; 23, 2; V, 11, 1. sudarja-tara, more visible, 1, 127, 5s. su-dsinu, giving good rain, I, 44, 14 ;

45, 10; 141, 9; III, 26, 1; 5; 29, 7 ; — blessed with good rain, IV, 4, 7.

su-davan, good giver, I, 76, 3. su-dina, auspicious day, IV, 4, 6 ; 7. sudina-tva, auspiciousness of days, III, 8, 5 ; sudina-tve dhnam,

III, 23, 4. su-diditi, with fine splendour, III,

9, i2. su-diti, resplendent, III, 2, 13; 17,

4 ; 27, 10; V, 25, 2 ;— glorious

splendour, V, 8, 4. sudugha, flowing with plenty, II, 3,

6 ; su-dugha/^ usra7>, IV, 1, 13. su-dr/j, full of beauty, III, 17, 4 ;

y, 3, 41.

su-dmika, beautiful to behold, V, 4, 2.

su-diti, resplendent, III, 2, 13; 17,

4 ; 27, 10; V, 25, 2 ;— glorious

splendour, V, 8, 4. sudugha, flowing with plenty, II, 3,

6 ; su-dugha/^ usra7>, IV, 1, 13. su-dr/j, full of beauty, III, 17, 4 ;

y, 3, 41.

su-dmika, beautiful to behold, V, 4, 2.

sudr/jika-rupa,with his shape beauti- ful to behold, IV, 5, 15.

su-deva, a friend of the gods, 1,74,5.

su-d6gha, rich in milk, III, 15, 6.

su-dyut, brilliant, I, 140, 1 ; 143, 3.

su-dyumna, splendid, III, 19, 2.

su-dy6tman, brilliant, I, 141, 12 ;

II, 4, 1.

su-dravi«as, possessor of beautiful wealth, I, 94, 15.

su-dhita, well-composed (prayer), I, 140, 11 ; — blissful gift, III, 11, 8 ; — well-preserved, III, 23, 1 ; lying safe, III, 29, 2 ; — well- ordered, IV, 2,10; — well-placed,

482

VEDIC HYMNS.

IV, 6, 3 ; well-established, IV, 6,7s; V)3,2.

su-dhf, wise, IV, 2, 14.

su-dhur, well-harnessed: ray££ su- dhura£, I, 73, io1; h£ri iti su- dhura, well-yoked, V, 27, 2.

suni£-m£th, skilful rubbing, III, 29, 12.

su-nidhsi, skilful establishing, III, 29, 12.

su-nitha, the best leader, II, 8, 2 ; III, 8, 8.

su-patha, good path, I, 189, 1.

su-par»a, beautifully- winged, 1, 79, 2.

su-pa«f, with graceful hands, 1, 7 1, g2.

su-putr£, with noble sons, III, 4, 1 1.

su-puta, well-clarified, V, 12, 1.

su-pejas, wearing beautiful orna- ments, I, 13, 7 ; 142, 71 ; 188, 6.

supra-ayana, easily passable, II, 3, 5 ;

V, 5, 5- supra-avya, ready, I, 60, 1. su-pratika, whose face is beautiful,

I, 94, 7; 143, 3; HI, 29, 5; V, 5, 6.

su-praturti, gloriously advancing,

III, 9, 1. su-praniti, a good guide, I, 73, 1 ;

III, 1, 16; 15,4; IV, 2, 13. su-pray£s, receiver of good offerings,

II, 2, 1; 4, 1.

su-b&ndhu, well-allied, III, 1, 3.

su-barhis, possessor of good sacri- ficial grass, I, 74, 5.

su-bhaga, blessed, I, 36, 6 ; III, 1, 4; 13; 9, i2; 16, 6; 18, 5;

IV, 1, 6 ; 4, 7 ; V, 8, 3. su-bhara, rich in gain, II, 3, 4 ; 9. su-bhr/ta, well kept, II, 1, 12. su-makha, martial, IV, 3, 7 ; 141. su-m£t, together, I, 142, 7s; — see

sumat-yutha.

su-matf, favour, I, 31, 18, &c. ; III, 4, i2; V, 27, 31 ; kindness: su- matf, IV, I, 2S.

sumat-yutha, together with the herd : sumat-yutham (eonj. for su- m&t yutham), V, 2, 41.

sum&t-ratha, on his chariot, III, 3, 9.

su-manas, gracious, kind-hearted, I, 36, 2, &c.;— joyous, IV, 4, 9.

su-manman, rich in good thoughts,

III, 2, 12.

su-mahas, very great, IV, 11, 2. su-miti, skilful erection, III, 8, 3. su-mr/7ika, merciful, IV, i, 20 ; 3, 3.

su-meka, well-established, 1, 146, 31;

111,6, io2; 15, 58; IV, 6, 3. su-medhas, wise, II, 3, 1 ; III, 15, 5. sumnd, blessing, III, 2, 5; 3, 3;—

favour, grace, V, 3, 10 ; 24, 4 ;

— pleasant, III, 14, 4. sumna-yu, desirous of favour, I, 79,

10; 111,27, 1; V, 8,7. su-y%, excellent sacrificer, V, 8, 3. su-y Rgni, skilled in sacrifice, III,

17, 1. su-yama, well-manageable, III, 7, 3 ;

(42) ; V, 28, 31. su-yavasa, good pasture: suyavasa-

sumna-yu, desirous of favour, I, 79,

10; 111,27, 1; V, 8,7. su-y%, excellent sacrificer, V, 8, 3. su-y Rgni, skilled in sacrifice, III,

17, 1. su-yama, well-manageable, III, 7, 3 ;

(42) ; V, 28, 31. su-yavasa, good pasture: suyavasa-

iva, conj. for svasya-iva, II, 4, 41. su-yama, easily directing, III, 7, 91. su-yu^-, well-yoked, IV, 14, 3. su-ra«a, joyous, III, 3, 9; 29, 14. su-ratha, with good chariot : su-

rathasya (conj. su-ratha asya),

III, 14, 71; — IV, 2, 4 ; — rich in chariots, IV, 4, 8.

surabhf, sweet-smelling, V, 1, 6. su-raMhas, rich in wealth, IV, 2, 4 ;

5,4. su-rukma, adorned with gold, I,

188, 6. su-ru£, with beautiful splendour, II,

2,4; III, 2, 5; 7, 5; 15, 6;

IV, 2, 17. su-r£tas, fertile, III, 1, 16. su-var^as, full of fine splendour, I,

95, 1. su-va£, adorned with fine speech,

III, 1, 19 ; — well-spoken, III, 7, 10.

su-v^as, fine- voiced, I, 188, 7. su-vsisas, well-clothed, III, 8, 4 ;

IV, 3, 2.

suvita,. welfare, I, 141, 12; 189, 3; 11,2,6; III, 2, 13; IV, 14, 3;

V, 11, 1.

su-vidatra, bounteous, II, 1, 8 ; 9, 6. su-vira, rich in heroes, in valiant

men, I, 31, 10; II, 1,16; 3, 4 ;

5; 4, 9; III, 29, 9;— giving

valiant offspring, III, 8, 2. su-virya, abundance in heroes, bliss

of valiant offspring, I, 36, 6 ;

17, &c. ; I, 127, 111;— host of

heroes, III, 16, 4. su-vr/ktf, praised with beautiful

praise, II, 4, i1; — beautiful

prayer, op praise, III, 3, 9 ; V,

25, 31. su-v£da, easily to be found, IV, 7, 6.

INDEX OF WORDS.

483

su-j&wsa, kind-spoken, I, 44, 6. su-jarman, well-protecting, III, 15,

1 ; V, 8, 2. su-jasti, best praise, III, 26, 6. su-jipra, strong-jawed, V, 22, 42. su-jijvi, fine child, I, 65, 4. su-jgva, propitious, I, 27, 2 ; kind,

gracious, II, 1, 9 ; III, 29, 5 ;

IV, 4, 12; V, 15, 1. su-j6ka, with pure splendour, 1, 70, 1. su-jrf, in great beauty, III, 3, 5. su-sawjita, well-sharpened, V, 19, 5. su-sanitri, best gainer, III, 18, 5. su-sawdr/j, beautiful to behold, I,

143, 3. su-samiddha, well-kindled, I, 13, 1 ;

V, 5, 1.

su-samfdh, good fuel, V, 8, 7. su-su, well-bearing, V, 7, 8. su-suta, well-born, II, 10, 3. sfr-stuta, highly praised, V, 27, 2. su-stutf, rich in perfect praise, III,

19, 3. su-hava, easy to invoke, readily

hearing (our) call, I, 58, 6 ; III,

6, 8; 15, 1; IV, 1, 5. su-havis, offering good oblations, IV,

2, 4. su-havya, giver of good oblations, I,

74,5;

su-hirawya, rich in gold, IV, 4, 10.

su, to give birth : suvate fti, they give birth, V, 1, 4 ; — asuta, V, 2, 2 ; 7, 8.

su, a progenitor, I, 146, 5.

sukta, see su-ukta.

sud, to further: sudayat, I, 71, 8; susuda£, I, 73, 8; — to shape: asudayanta, I, 72, 3 ; — to make ready: susudati, I, 142, 118; V, 5, 2 ;— sudayati, III, 4, 10 ; — sudaya, accomplish, IV, 4, 14; — sudayati pra, may he make ready, II, 3, 10.

sunu, son, I, 1, 9, &c. ; I, 59, 41 ; III, 1, 122; suno fti sahasa^, I, 58,8; 127, 1; III,.i, 8; 11,4; nftya£ sunu£, I, 66, i1.

sunu-mat, rich in sons, III, 24, 5.

sunu, son, I, 1, 9, &c. ; I, 59, 41 ; III, 1, 122; suno fti sahasa^, I, 58,8; 127, 1; III,.i, 8; 11,4; nftya£ sunu£, I, 66, i1.

sunu-mat, rich in sons, III, 24, 5.

sunr/ta-vat, rich in loveliness, 1, 59,7.

sura, Sun, I, 71, 9; 141,13; M9, 3 5 , HI, 15, 2.

surf, the rich man, liberal lord or patron, I, 31, 7, &c. ; I, 73, 51; « 141, 82.

surya, the sun, or Sun, I, 59, 3 ; 98,

1 ; 146, 4*; III, 14, 4; IV, 1,

17 ; 13, 1-4; 14^ 2 ; V, 1,

4 ; 4, 4 ; &ira»am suryasya, III, 5, 5 ; ro^ane suryasya, III, 22, 3 ; divi suryam-iva a^aram, V, 27, 6.

sri, to run : sasra»a£, I, 149, 2 ; sasr/vawsam-iva, III, 9, 5 ; — pra sarsrate fti, they go forth, I II, 7, 1 ; pra sisrate, they stream forward, V, 1,1; pra-sarsra»asya, advancing, V, 12, 6 ; — vi sasru£, they have broken through with their floods, I, 73, 6.

srig, to let loose : sena-iva srish/a, like an army that is sent for- ward, I, 66, 7 ; 143, 51; srigit didyum asmai, he shot an arrow at him, I, 71, 5 ; sr/sh/a^, 1,72, 10 ; — ava snga, let go, I, 13, 11; ava-snfg-an, letting go (the sacri- ficial food to the gods), I, 142, 11; II, 3, 10; ma ava srigab, do not deliver, I, 189, 5 ; — upa sriga, yield up, I, 188, 10 ; upa- sriginti, they pour out, II, 1, 16 ; — vf sriga, emit, I, 36, 9 ; — sim nab sriga, let us be united, ^ I, 31, 18; III, 16, 6.

Sr/#£-aya, son of Devavata, IV, 15, 41.

sr/m, sickle : sr//zya, I, 58, 42.

sripra, mighty (?), Ill, 18, 51.

sr/'pra-danu, bestower of mighty rain (?), I, 96, 33.

sena, army, I, 66, 7 ; s£na-iva sr/'sh/a,

I, 143, 51. s6tr/, presser (of Soma), IV, 3,3. s6ma, Soma (juice), I, 44, 14 ; 45,

10; 99, i1; III, 12, 3 ; 22, 1 ;

29, 16; s6masya tavasam, III,

I, i1 ; s6ma£, IV, 14, 4 ; V, 27, 51; — Soma, the god, I, 65, 10;

II, 8, 6.

s6ma-ahuta, fed with Soma, 1, 94, 1 4. S6maka, Sahadeva's son, IV, 15,9. s6ma-pati, lord of Soma (Indra), I,

76, 3. s6ma-piti, drinking of Soma : s6ma-

pitaye, I, 44, 9. soma-peya, drink of Soma, I, 45, 9 ;

III, 25,4.

somya, one who offers Soma, I, 31, 16.

saubhaga, prosperity, delight, happi- ness, I, 36, T7 ; III, 8, 2 ; 3; 11; 15,4; I6, 1; v, 28, 3. i 2

4§4

VEDIC HYMNS.

saubhaga-tva, happiness, I, 94, 16.

saumanasa, graciousness, I, 76, 2 ; kindness, III, 1, 21.

skambha, pillar, IV, 13, 5.

stan, to thunder : stanayan, 1,58,2 ; 140, 5 ; stanayanti abhra, I, 79, 2 ; pra stanayanti, IV, 10, 4.

stabhu-yamana, firmly fixed, III,

7, 4. sta(m)bh, to uphold : tastambha, I,

67, 5;— ut astambhit, he has upheld, III, 5, 10 ; — upa stabha- yat, he supports, IV, 5, 1 ; stabhayat upa dyam, he has reared. . .up to the sky, IV, 6, 2.

stayam, stealthily : upa stayam ^arati,

conj., (I, 145, 4a3). stu, to praise : stavana£, praised, I,

12, 11 ; 31, 8, &c. stubh : pra-stubhana£, incited by

shouting, IV, 3, 12. stiibhvan, uttering (sacred) shouts,

I, 66, 4. stri, to strew: str/wita, I, 13, 5;

strwzanasa^ barhi£, I, 142, 5. str7, star : pipeja nakam stribhih, I,

68, 10; dyaui* na str7-bhi£, II,

* ,2, 5 ; iv, 7, 3.

stubh : pra-stubhana£, incited by

shouting, IV, 3, 12. stiibhvan, uttering (sacred) shouts,

I, 66, 4. stri, to strew: str/wita, I, 13, 5;

strwzanasa^ barhi£, I, 142, 5. str7, star : pipeja nakam stribhih, I,

68, 10; dyaui* na str7-bhi£, II,

* ,2, 5 ; iv, 7, 3.

stena, thief, V, 3, 11.

stoka, drop, III, 21, 1-5.

stotrz, praiser, I, 58, 8; II, 1, 16 ; HI, 5, 2.

st6ma, praise, song of praise, I, 12, 12, &c. ; st6mai/> (conj. st6- mam), IV, 10, i3.

st6mavahas, (I, 127, 81).

stha, to stand: urdhva£ tfsh/^a, I, 36, 13 ; — abhi tish/£a, set thy foot on, V, 28, 3 ; — a tasthu£, they have assumed, I, 72, g2; — upa sthat, he has approached, I, 68, 1 ; see upa-sthayam ; — pra-sthita, ready, III, 4, 43; — abhi pra asthat, he gains ad- vantage, I, 74, 81 ; — with vf, to spread : vf tish/^ate, I, 58, 4 ; vf tasthe, I, 72, 9 ; vf asthat, I, 65, 8 ; 141, 7 ; vf asthiran, they are scattered, I, 94, 11 ; vf tish/£ase, V, 8, 7.

sthatu, what stands : sthatu^ >£ara- tham, what is movable and im- movable, I, 58, 52 ; 68, i2; 70,

A7^; (72, 62).

sthatr*, that which stands : sthatam ^aratham, I, 70, 3 ; what re-

mains steadfast : sthatHh, I,

72, 62.

sthira, solid: sthira iit anna, IV,

7, 10. sthuwa, a column : sthu«a-iva upa-

mit, I, 59, is. snihiti ? I, 74, 22. snehiti, (I, 74, 22). spa j, spy, IV, 4, 3 ; — observer :

spajam vfjvasya ^agata^, IV,

13, 3.

sparha, desirable, lovely, I, 31, 14 ; II, 1, 12 ; IV, 1, 6; 7; 12.

spri : aspar fty aspa£, thou hast freed, V, 15, 5 ; — ava spridhi, protect, V, 3, 9.

sprij, to touch : spraanti, I, 36, 3.

sprihayat-var«a, having the appear- ance of one eagerly striving, II,

10, 5-

sphatf, increase, I, 188, 9.

sphur, to sparkle : prati sphura, IV,

, h I4\ smat-udhni, with full udders, 1, 73, 6.

smi,to smile, laugh : smayamanabhi^,

I, 79, 24 ; smayamanai> (dyau£),

11, 4, 63 ; smayete iti, III,

. 4> i\ syu : syutam, well-stitched, I, 31, 15.

syona-kr/t, making comfortable, I,

31, 15. syona-jf, comfortably resting, I,

73, i2.

sravat, river : sravata/6 sapta yahvT£,

}, 7i, 7- sravatha, streaming, III, 1, 7. sridh : asredhantai>, without fail,

III, 29, 9. sridh, failure, I, 36, 7 ; III, 9, 4 ;

10, 7. sru, to flow : sruvat (conj. for jru-

vat), it melts away, I, 127, 3*. sru£, sacrificial ladle, I, 144, 1 ; V,

14, 3 ; 21, 2. sr6tas, stream, I, 95, io1.

sva : tanva£ kr/wvata sva£, I, 72, 53 ; svasya-iva, conj. suyavasa-iva,

II, 4, 41.

svab-dris, of sun-like aspect, I, 44,

9; III, 2, 14; V, 26, 2. sva^-nara, the solar hero, II, 2, 1 ; —

realm of the Sun, V, 18, 4. sva^-vat, together with the sun, I,

59, 4; V, 2, 11. sva^-vid, finding the sun; I, 96, 4 ;

HI, 3, 5 ; 10; 26, 1.

INDEX OF WORDS.

485

sva-gfirta, delightful by their own

nature, I, 140, 13. sva-^enya, noble by his own nature,

V, 7, 5-

sva-tavat, self-strong, IV, 2, 6.

svad, to taste: svadante, II, 1, 14 ; asvadayat, II, 4, 7 ; — to make relishable, savoury : sisvadat, I, 188, 10 ; svada, III, 14, 7.

INDEX OF WORDS.

485

sva-gfirta, delightful by their own

nature, I, 140, 13. sva-^enya, noble by his own nature,

V, 7, 5-

sva-tavat, self-strong, IV, 2, 6.

svad, to taste: svadante, II, 1, 14 ; asvadayat, II, 4, 7 ; — to make relishable, savoury : sisvadat, I, 188, 10 ; svada, III, 14, 7.

sva-dharman, following his own ordinances, III, 21, 2.

svadhji, inherent power: svadhabhi£, by one's self, by the power of his own nature, I, 95, 4 ; III, 26, 8 ; svadh&ya, according to their wont, II, 3, 8 ; III, 4, 7 ; by himself, III, 17, 5 ; by his own power, IV, 1 3, 5 ; — svadha£ adhayat, he drank the draughts, I, 144, 22.

svadha-vat, self-dependent, I, 36, 12 ; 144, 7; 147, 2; III, 20,3; IV, 5, 2; 10,6; 12, 3; V, 3, 2; 5; moving according to one's wont, I, 95, ia; moving by his own strength, I, 95, 4.

svd-dhiti, axe, III, 2, 10 ; 8, 6 ; 11 ;

svan, to resound : svanit, II, 4, 6.

svand, noise, I, 94, 11.

sva-patya, a man's own dominion :

sva-paty&ni (conj. for su-apat-

yani), I, 72, 92. svayaja/6-tara, highly brilliant by

oneself, V, 17, 21,3. svd-yajas, endowed with his own

splendour, I, 95, 2 ; 5 ; 9. sva-yu, free, II, 4, 7. svar, sun, or Sun : sura£ na sam-dr*k,

I, 66, 1 ; sva£ driAke, I, 66,

io3; 69, 10; sva£ (loc), I, 70,

81 ; 91; sva/6 vividu£, I, 71, 2 ;

sva£ nd, I, 148, 1; II, 2, 7 ; 8;

10 ; 8, 4 ; sva£ mahat, III, 2, 7 ;

sure, IV, 3, 8 ; avf£ sva£ abha-

vat, IV, 3, 11s; sura£ va>«ena,

IV, 5, 13 ; sva£ na gy6tih, IV, 10, 31; avindat f$h apa£ sva£,

V, 14, 41. sva-ra>, king, I, 36, 7. sva-ra^-ya, royalty, II, 8, 52. svaru, sacrificial post, III, 8, 61 ; 9 ;

10; IV, 6, 3. svarar/, sun-hero : svanza£ (?), (I,

, 70,9'). , svartha, see su-artha.

sv&sara, fold, II, 2, 2. svasr/, sister, I, 65, 7; II, 5, 61 ; svasara£, I, 71, i2; tisra£, II,

5, 51; da\ra, III, 29, 132; dviT* paw^a, IV, 6, 81; apasi svasr*«am,

III, i,3s; ir-

svasti, happiness, welfare, 1, 1, 9, &c; svasti-bhi^, safely, I, 189, 2 ;— with welfare, happily, 1 1, 9, 6 ;

IV, 11,6; V, 4, 11. svadana, sweetener, V, 7, 6. svidu-kshadman, having sweet food,

I, 31, 15.

sv&dman, sweetness, I, 69, 31.

svana, roaring, V, 2, 10; 25, 8 ;— thundering, V, 10, 5.

svanin, tumultuous, III, 26, 5,

sv&ha, the word Svaha, 1, 13, 12; II F, 4, 11 ; V, 5, 11 ; svaha havyam kartana, pronounce the Svaha over the offering, I, 142, 12.

svaha-krita, (offerings) over which the Svaha has been pronounced,

1, 142, 13 ; II, 3, 11. svaha-kWti, pronouncing Sv&ha, I,

188, 11. svid, to sweat: sisvidana£, IV, 2, 6. sv£da, sweat, V, 7, 5.

ha/«s£, swan, I, 65, 9 ; III, 8, 9.

han, to kill, slay: hawsi, I, 31, 6; ^fghawsata^, I, 36, 15 ; ahan (without an object), I, 69, 81 ; — vf ^ahi, smite, I, 36, 16.

har : haryama«a, longed for, III,

6, 4 ; — prati harya, accept graciously, I, 144, 7 ; prati harya£, thou acceptest, V, 2, 1 1.

hari, golden, I, 95, 1 ;— bay horse, fallow steed : hari-bhyam, I, 76, 3 ; IV, 15, 71; hari iti, IV, 15,8; V, 27, 2.

hari-keja, whose hair is golden, III,

2, 13.

har : haryama«a, longed for, III,

6, 4 ; — prati harya, accept graciously, I, 144, 7 ; prati harya£, thou acceptest, V, 2, 1 1.

hari, golden, I, 95, 1 ;— bay horse, fallow steed : hari-bhyam, I, 76, 3 ; IV, 15, 71; hari iti, IV, 15,8; V, 27, 2.

hari-keja, whose hair is golden, III,

2, 13.

harit, pi., the golden horses, IV, 6, 91 ; harfta/6 sapta yahvi£, the seven young fallow mares, IV,

13, 3- hari-vrata, whose every law is golden^

HI, 3, 51. haryata, delightful, III, 5, 3. hava, invocation, I, 45, 3. havi£-adya, eating the oblation, V,

*> V; 4>4# r ,

havi#-kr/t, preparer of the sacrificial

food, I, 13, 3.

486

VEDIC HYMNS.

havi^-dsi, giver of offerings, IV, 3, 71. havi£-pati, master of sacrificial food,

1, 12, 8.

havi£-vah, bearer of oblations, 1,72,7.

havi's, sacrificial food, I, 12, 10, &c.

havfshmat, rich in sacrificial food, offering sacrificial food, I, 12, 9, &c. ; .1, 128, 22.

haViman, invocation, I, 12, 2.

havya, to be proclaimed : bhaga£ na havya£, I, 144, 3s ;— to be in- yoked, III, 5, 3 ; v> J7, 4-

havya, sacrificial food : havyaya v6/£ave, I, 45, 6 ;— I, 74, 4, &c.

havya-dati, giver of offerings, III,

2, 8 ; — gift of offerings, IV, 8, 5 ; V, 26, 4.

havya-vsih, bearer of oblations, carrier of offerings, I, 12, 2; 6; 44, 8; 67, 2; 128, 8; III,

2, 2; 5, 10; 10, 9; 11, 2; 17, 4; 27, 5; 29, 7; IV, 8,1; V,4, 2; 6, 5; 28,5.

havya-vsihana, carrier of oblations,

I, 36, 10; 44, 2; 5; V, 8, 6;

II, 4 ; 25, 4 ; 28, 6 ; devebhya£ havya-vahana, III, 9, 61.

haskartr/j producing joy, IV, 7, 3.

ha, to give (up to) : #ahati, I, 95, 7..

ha : ut-^fhana^, flying up, V, 1, 1.

hi, to incite, stir up : hinvatu, I, 27, 11 ; hinuhi, I, 143, 4 ; hinvanti, I, 144, 5 ; hiyan<i, driven for- ward, II, 4, 4 ; hinve, he speeds along, IV, 7, 11; hinvire, they drive forward, V, 6, 6 ; — sam ahema (conj. for sam mahema), we have sent forward, I, 94, i1.

hita-mitra, who has made himself (valiant) friends, I, 73, 32.

hfrawya, gold, IV, 10, 6.

hfra«ya-keja, golden-haired, 1,79, 1.

hiraraya-danta, gold- toothed, V, 2, 3.

hirawyaya, golden : hirawyayi iti, I, 144, 6.

hira«ya-ratha, with the golden chariot, IV, 1, 8.

hfrawya-rupa, golden-coloured, IV,

3, 1.

hiri-jiprd, with golden jaws, II, 2, 51.

hfri-jmajru, golden-bearded, V, 7, 7.

hu, to offer, sacrifice : huyate, I, 26,

6, &c. ; guhure, II, 9, 3 •—

ji-huta£, worshipped by offer- ings, into whom offerings are poured, I, 36, 8, &c; II, 7, 4l5 5 ; III, 24, 3, &c. ; a-#uhvana£, receiving libations, I, 188, 3 ; a^uhota, with Ace, make offer- ings in, III, 9, 8.

huras, on a crooked way, IV, 3, 13.

hr/, to take: vi-haran, spreading out, IV, 13) 4.

hr/,to be angry: hr/«iyamana£,V,2, 8.

hr/d, heart, mind, I, 60, 3, &c.

hr/di-spr/j, touching the heart, IV, 10, Is.

hr/sh : harshat, joyous, I, 127, 6; — ut-harshayanti, they delight, V,

. 27,5«.

hr/shi vat, joyful, I, 127, 6.

he/as, anger, I, 94, 121; IV, 1, 4.

hemya'-vat, well-impelled, IV, 2, 81.

hr/d, heart, mind, I, 60, 3, &c.

hr/di-spr/j, touching the heart, IV, 10, Is.

hr/sh : harshat, joyous, I, 127, 6; — ut-harshayanti, they delight, V,

. 27,5«.

hr/shi vat, joyful, I, 127, 6.

he/as, anger, I, 94, 121; IV, 1, 4.

hemya'-vat, well-impelled, IV, 2, 81.

hesh£-kratu, hot-spirited, III, 26, 52.

h6tr/, the Hotr/ priest, I, 1, 1; 5, &c; I,94a,6; II, 9, 1; III, 17, 5; hotara dafvya, I, 13, 81 ; 142,8; 188,7; II, 3, 7; HI, 4> 7 ; V, 5, 7 ; — sapta" h6tr/-bhi£, III, 10, 4.

hotr/'-vurya, election as Hotr/, I,

31, 3.

hotr/'-sadana, the Hotr/'s seat, II, 9, 1.

hotra, service of a Hotr/, the Hotr/'s office, I, 76, 4 ; II, 1, 2 ; III, 17, 2 ; sapta* hotrarai, III, 4, 52.

hotra- v^h, carrier of offerings, V, 26,7.

h6tra, oblation, I, 36, 7 ; II, 2, 8 ; — H6tra Bharati, I, 142, 92; II, 1, 111; — the Hotri's work, wor- ship, IV, 2, io1.

hotra-vfd, knowing the art of sacri- ficial libations, V, 8, 3.

hru, see hvr/.

hvaYas, tricks, V, 20, 2.

hvara*, serpent (?), I, 141, 71; hvare (conj. hvaram), II, 2, 41.

hvarya? V, 9, 41.

hvr/ : upa hvarate, he slinks away, 1, 141, i1; — hru»ana£? (IV,4,i2).

hve, to call, invoke : huvema, 1, 127, 21 ; iha huve (read iha hve ?), Ill, 20, 51 ; — v£hni£ as# & huve, I, 76, 4, \* ; — vi-hvayamahe, we call (thee) in emulation (with other people), I, 36, 132.

II. LIST OF THE MORE IMPORTANT PASSAGES

QUOTED

IN THE NOTES.

RIG-VEDA

PAGE

I, i, 8 260 I, 6l, 4.

6, 10 312 62> 5.

10, 2 . . . . . 262 62, 9.

11, 5 4°° 64> 1 •

15, 12 ... . 260, 306 64, 5.

19, 3 I92 64, 9 •

28, 10 ... . 122, 156 64, 14

24,9 251 66,2.

26, 10 ... . 86 66, 4.

27, 10 . . . . 327 69> 2 .

29,4 7i 69,5.

30,7 257 70,7.

31, 8. . . . . 224 70, 10

32, 14 . * . . 73 7i, 1 •

33,4 l62 7i,3.

33? J4 • • • • 408 7i,4.

34, 2 30<S 72.

34,3 69 72, 5.

34,6 28,272 72,8.

34,9 269 76,5.

34, 10 . . . . 112 80, 4 .

37,3 305 8i,5.

37, 12 ... . 172 84, 18

38, 13 ... . 195 88, 3. 42, 7. • • • • 257 89, 1.

44,4 2I1 89, IO

47,i 44 92, 3-

48,9 359 92, 8.

48, 10 ... . 40 95, 1 •

5i,3 243 95,3.

51,8 183 95,9.

52, 1 286 95, 10

52,6 312 96, 3

53,7 63 96,5.

60, 1 231 100, 7

61, 3 i55> 2<>3 100, i^

PAGE

106

203

105

90, 269

243

380

294

174

319

177

257

134

359

101

168

27 150

IOI

168

380

488

VEDIC HYMNS.

I, 102, 102, IO4, I05, I05, I°5, IO9, TO9, III, 112,

113, 3 "3, 15

115, 1

116, 1

6, 4

116 116, 5 116, 6 118, 9

"9, 3 119, 10 120, 1 120, 2 122, 14 123,9 127,5

128, 1

129, 5

129, 11

130, 3 130, 4 13°, 5 130, 6

J32, 5 134, 1 134,5 135,4 138,3 139, 1 139, 2

139,4

142, 7

143, 5

143, 7

144, 1

146, 1

147, 3

148, 1

I5T> 1 I5i,4 152, 6

158,5 159, 5 163,4; 5 164, 3 .

162

PAGE

122

257

324

152,

156

121, 122

I50

I24

168

359

338

312

134

59 79 46

25a

192-

327

98, 133

133

242

132

162

286, 370

223

*44

133 310 223

35 269

239 97

184

245 207

334

152

224

321

368

107

162

PAGE

122

257

324

152,

156

121, 122

I50

I24

168

359

338

312

134

59 79 46

25a

192-

327

98, 133

133

242

132

162

286, 370

223

*44

133 310 223

35 269

239 97

184

245 207

334

152

224

321

368

107

365

I, 164, 6 .

164, 35 164,51 166, 2 . 166, 11 166, 12

167,4

168, 6

169, 5 171, 1 171, 2 171, 6

173, 1 173,6

179, 1 184, 2 184, 4 185,2 186, 4 186, ic 188, 4 188,5 II, 1, 1 . 1, 2.

1,4. 1, 11

1, 12

2,2.

2, 3.

2, 6. 2,8. 3,9.

3, 11

4, 1.

5, 1. 5,2. 5,5. 5,7. 11, 12 14,2 14, 11 16, 1

16, 3

17, 4

17, 7

18, 1

19, 7

24, 1 24, 8

24, 15 26, 3

34, 4 35,2 36, 2 37,6

PAGE 62

117, 144, 250

294

274

312

265

112

177

184

155

111

3ii

224

239

156

312

319

3i9

156

143, 238

9i, 381

168

132

216

214

402

315

145

191

210

347

398

272

295

294

LIST OF IMPORTANT PASSAGES.

489

PAGE

II, 39, 1 • • •

. 2IO

III,53,i6 . .

. 380

40, 4 . . .

. 156

54, 3 • • •

. 48

4i, 5 • • •

. 246

54, 19 • •

. 113

III,i,6 . . .

. 19

54, 22 . .

• 376

2, 1 . . .

. 122

55, 3 • • .

. 223

2, 3 • • •

. 286

55, 4 • . -

. 78

2, 5 . . .

• 327

55, 6 . . .

• 25

2, 7 • . .

. 286

55, 11 • •

• 76

2, 14 . . .

• 305

55, 12 . .

. 226

3, 4 • • •

. 421

55,2i . .

. 90

4, 3 • • •

. 223

56, 5 • • •

. 312

4, 10 . . .

• 201

56, 7 . . ■

. 8l

5,6 .. .

• 134

56, 8 . . .

. 312

5, 8 . . .

. Il8

58, 7 • . .

. 44

6, 1 . ■ . .

. l6l, 224

58, 9 . . .

. I44

6, 2 . .

. 168

59, 2 . . .

• 65

6, 6 . . .

. 319

61, 3 . . .

. l62

6,7 • •

. 224, 272

62, 3 . . .

. 156

6, 9 • •

. 201

IV, 1, 4 . . .

. 112

6, 10 . . ,

. 269

1, 5 • . .

. 40

7, 1 . •

. 225

1,6 . .

• 383

7, 9 • •

• 25

1, 9 . .

• 365

8,153565

[I . 12

1, 11 . . .

. I06, 329

8, 10 . . .

. 35

1, 12 . .

• 329

8, 11 . .

. 12

i, 12 seq.

. 80

10, 5 • .

. 234

2, 3 • •

. 246

n, 8 . .

. . 14

2, 5 . .

. 91

12, 2 . .

. 210

2, 9 • .

. 274

14, 4 • .

. . 169

2, 15 • •

. 314

15, 2 . .

. . 40

4, 15 • •

. 210

15,5 • •

. . 223

5, 1 • •

• 44, 50

16, 4 . .

. 151

5, 7 • .

. . 242, 243

18, 2 . .

. 214

5, 8 . .

. 242

24, 1 . .

. 254

5, 10 . .

. . 145

27, 1 . .

. • 294

5, 11 . .

. 105

27, 3 . .

. . 91, 207

5, 13 • •

. 152

27,7. .

. . 161

6,3 • •

. . 255, 280

28, 4 . .

. . 27

6, 8 . .

. . 76

29, 3 • •

. . 29, 218

6, 9 . .

. . 319

29> II •

. . 10

6, 11 . .

• • 27, 373

29, 13 •

. . 76

7, 4 • •

. . 78

29, H •

. . 260

7, 7 • •

. . 171, 243

30, 7 . .

. . 134

7, 9 • •

. . 48

30, 11 .

. . 272

7, 10 . .

- • 133

3o, 13 .

. . 123

7, 11 • .

. . 295

3o, 15 .

. . 29

9, 6 . .

. . 78

3i, 1 . .

. • 323

11, 6 . .

. . 254

3i, i-5 •

. . 80

14, 2 . .

. . 80

31, 16 .

. . 225

15, 6 . .

. . 118

34, 3 • •

. . 246

16, 4 . .

. . 315

38, 1 . .

. . 286

16, 15 .

• • 204

39, 1 . .

. . 155

17, 14 •

. , 106, 312

. . 295

3o, 15 .

. . 29

9, 6 . .

. . 78

3i, 1 . .

. • 323

11, 6 . .

. . 254

3i, i-5 •

. . 80

14, 2 . .

. . 80

31, 16 .

. . 225

15, 6 . .

. . 118

34, 3 • •

. . 246

16, 4 . .

. . 315

38, 1 . .

. . 286

16, 15 .

• • 204

39, 1 . .

. . 155

17, 14 •

. , 106, 312

43, 1 • .

. . 269

17, 18 .

. . 298

43, 5 • •

. . 30

18, 4 . .

. . 59

49, 4 • •

. . 5, 4i

19, 8 . .

. . 272

49Q

VEDIC HYMNS.

PAGE

IV, 19, 10 . .

. 69

V, 56, 6 . . .

. 87

20, 4 . . .

. 329

57, 2 . . .

. 29

23, 4 • •

. io5, 394

57, 5 * • •

• 65

23, 8 . . .

. 65, 77, 171

58, 6 . . .

. 25

23, 10 . .

. 322

59, 8 , . .

• 25

24, 3 . . .

. 84

64, 2 . . .

. 136

29, 3 . . .

. 116

68, 1 • . .

. 234

33, 3 • • •

. 19

68, 3 . . .

. 2l6

33, 10 • •

. 204

70,4 • • •

. 330

34, 9 • • •

. 86

76, 1 . . .

• 255

35, 3 • • •

. 191

83, 1 . . .

. I05

36, 3 • • •

. 151

VI, 1, 2 . . .

. 400

37, 3 • •

. 134

1, 9 • • •

. 26

37, 5 • • .

. 411

2, 8 . . .

. 38l, 388

37, 7 . . .

• 39o

2,9..,

. 388

40, 2 . . .

. 357

3, 5 • • •

• r39

42, 1 . . .

. 65

4, 5 • . .

. 158

44, 2 . . ,

• 79

5, 2 . .

. 262

50, 4 • • ■

• 243

5, 4 • •

. 214

50,11 .

. 7i

6, 2 , .

. 214

51, 4 • •

. 243

6,6*.

. . 178

52, 2 ; 3 ,

. 314

8, 1 . . .

• 27, 149

54, 3 • •

. 355

8,7 • • •

• 159

55, 5 • •

. 210

10, 2 . .

. 383

V, 1, 4 . .

. 59

11, 2 „ . .

. 98

1, 10 . .

• 73

11,4. . .

. 328

3, 4 • •

. 342

12, 2 . . .

. 328

3, 6 . .

. 27

13, 1 • • •

. 270

4, 4 . .

. 127

15, 5 • .

. . 305

6, 9 . .

. 226

16, 2 . .

. . 35

7, 2 . .

. . 132

16, 9 . .

. . 98

7,6 . .

. . 68

16, 15 .

. • 35

11, 4 • .

■ • 73,78

16, 22

. . 267

12, 2 . .

. . 63

16, 27 .

. • 7i

12, 3 . .

. . 105

16, 42 .

. . 90

14, 3 • •

• • 3

16, 46

. . 327

21, 4 . .

• • 243, 345

I7,i5 •

. . 210

25, 1 . •

. . 136

19, 3 • •

. . 123,323

28, 1 . .

• • 3, 224

19,4 • •

. 400

29, 15 •

. . 370

19, 10 •

. 216

30, 10 .

. . 400

20, 5 . .

. . 93

3o, H •

. . 381

20, 11

. . 36

3i, 1 . .

• • 323

21, 4 . .

. . 97

3i, 11 .

. . 112

21, 12

. . 272

34, 6 . .

• • 394

24, 2 . .

. . 190

42, 13 .

• • 53

27, 7 • •

. . 361

42, 17 •

. . 226

3i, 3 • •

. . 69

43, 7 • .

. . 224

34, 1 • •

. . 270

44, 1 • .

. . 184

35, 5 • •

. . 184, 185

45, 2 . .

• • 314

37, 3 • •

. . 46

47, 5 • .

. . 226

38, 4 . •

. • 72

48, 4 • .

. . 383

39, 4 • •

. . 272

53,ii .

. . 295

45, 14 •

. . in

53, 16 .

. . 140

46, 10

• • 274

56, 2 . .

. . 411

46, 12 .

. . 400

LIST OF IMPORTANT PASSAGES.

491

PAGE

VI, 47, 16 . .

. 319

VII, 48, 3 • •

• 71

48, 4 . . .

. 25

5i,3 • •

. 200

48, 5 • • •

. 71, I89

56, 4 • •

. Il6

48,21 . .

. 84

56,6 . .

. 294

5i, 2 . . .

. 27, 205, 322

56, 16 . .

• 320

51, 8 . . .

. 251

57, 4 • •

• 355

59, 8 . . .

. 274

58,5 • •

. 112

59, 9 • • •

. I07, 2l6

59, 2 . .

• 97

61, 1 . . .

. 84

6i,5 • •

. 116

61, 2 . . .

. 203

63, 2 . .

. 286

71, I89

56, 4 • •

. Il6

48,21 . .

. 84

56,6 . .

. 294

5i, 2 . . .

. 27, 205, 322

56, 16 . .

• 320

51, 8 . . .

. 251

57, 4 • •

• 355

59, 8 . . .

. 274

58,5 • •

. 112

59, 9 • • •

. I07, 2l6

59, 2 . .

• 97

61, 1 . . .

. 84

6i,5 • •

. 116

61, 2 . . .

. 203

63, 2 . .

. 286

61, 7 . • .

. 192

66, 10 . .

. 205

63, 4 . . .

• 341

66, ii . .

. 27, 208

64, 2 . . .

. 359

77, 2 . .

. 314

66, 1 . . .

• 329

77, 3 • •

. 59

66, 5 . . .

. 112

82, 4 • .

. 216

67, 10 . .

. 134

82,5 . .

. 159

68, 9 . .

. 95

83,5 • ■

. 216

70, 1 . . .

. 127

83,9 • •

. 203

7o, 4 • • •

. 3

86, 7 . .

. 312

71, 6 . . .

. 190

87,3 • •

. IOI

VII, 1, 21 . . .

. 272

87, 4 . .

. 314

2, 3 • • •

. 218

90, 5 .

. 79

2, 5 . . •

. 239

91, 2 .

• 4

2, 6 . . .

. 200

91,3 • .

. 86

2, 7 • • •

. 11

95, 4 • ■

. 411

2, 8-n . .

. 239

96, 1 . .

. 203

3, 3 • •

. 214

97, 4 •

. 257

3, 4 • .

. 345

97, 9 • •

. 7i, 203

3, 5 • •

, . 320

97, 10 . .

. 216

4, 3 • •

. . 58

98, 2 . .

. 222

7, 2 . . .

. 246

101, 1 .

. 105, 260

9, 3 • .

. 63, 118

104, 21 .

. 132

9, 5 . •

. 40

VIII, 1, 29 . ,

. 258

10, 5 . .

. . 72

5^ 16 .

. 35

11, 1 . .

. 5o

5, 21 .

. 196

16, 9 . .

. 98

5, 25 .

. 35

17, 4 • •

. 210

5, 33 •

. 43

18, 2 . .

. 81

6, 24 .

. 381

18, 18 .

. 84

7, 30 •

. 107

18,25 .

. • 274

8, 22 .

. . 203

22, 8 . .

. 46

12, 11 .

. . 225

24, 5 • •

. . 135, 286

12, 32 .

. . 161

31,11 .

. . 203

13, 1 .

. . 225

32, 27 .

. . 184, 185

13, 6 .

. . 207

36, 1 . .

. . 105

13, 14 •

. • 154

36, 6 . .

. . 226

15, 10 •

. . 86

38, 8 . .

. . 408

17, 15 •

. . 404

39, 1 • •

. . 238

19, 1 .

. . 140

39, 3 • •

. . 373

19, 2 .

. . 299

40, 3 . .

. . 18

19,4 •

. . 257

42, 1 . .

. . 177, 2CO

19, 22 .

. . 212

42, 4 . .

. . 90

19, 31 •

. . 41, 106

43, 2 . .

. • 238

21, 2; 9

. . 257

43, 4 • •

. . 63

22, 12 .

. . 174

43, 5 • •

. . 411

23, 23 .

. . 171

492

VEDIC HYMNS.

PAGE

VIII, 23, 28 . .

. 84

IX, 8, 4 . • •

l62

24, 1 . .

. 320

11, 5 • • •

. I50

24, 14 . .

. 152

12, 9 . . .

• 3SO

25, 5 . .

. 123

15,8 . . .

. l62

26, 13 . .

. 272

16, 6 . . .

. 353

27, 10 . .

. I9O

18, 4 . • •

. 140

31,9 • •

. 274

19, 1 . . •

. 216

3i, 14 • •

. 204

22, 3 . . .

. 234

32, 10 . .

. 123, 278

33, 5 • • •

. 362

35, 19 • •

• 44

38, 5 • • .

. 362

38, 2 . .

. 265

39, 2 . . .

. 146

39, 1 • •

. 201

40, 2 . . .

. 246

39, 2 . .

. 71

43, 5 • • •

. 286

39, 9 • •

. 210

47, 4 • • •

. 118

40, 1 . .

• 133

50, 1 • • .

. 41

4i,3 • -

. 208

53, 2 . . .

. 210

41, 10 . .

. 62

59, 2 . . .

. 122

43, 2 . .

• 53

62, 17 .

. 225

43, 3i • •

. 258

63, 11 . .

. 106

44, 19 • •

. 260

64, 10 . ,

. 207

47, 16 . .

. 406

65, 12 . ,

. 234

49, 2 . .

. 56

66, 1 . . .

. 3

50, 2 . .

. 56

67, 12 .

. 383

50,8 . .

. 183

68, 3 . . .

. 312

51,4 . •

. 242, 295

68, 8 . . .

. 200

52,8 .

. 280

69, 5 . . .

. 264

258

63, 11 . .

. 106

44, 19 • •

. 260

64, 10 . ,

. 207

47, 16 . .

. 406

65, 12 . ,

. 234

49, 2 . .

. 56

66, 1 . . .

. 3

50, 2 . .

. 56

67, 12 .

. 383

50,8 . .

. 183

68, 3 . . .

. 312

51,4 . •

. 242, 295

68, 8 . . .

. 200

52,8 .

. 280

69, 5 . . .

. 264

53, 6 .

. 225

70, 3 . . .

. 245

59, 6 .

. 158

71, 1; 3. •

. 264

60, 3 .

. 132

7i, 3 • •

. 234

61, 7 .

. 210

7i, 5 • •

. in

67, 3 •

. 191

7i, 7 • •

. . 272

71, 12 .

• • 255

73, 6 . .

• • 3i3

7i, 15 •

. . 136

74, 1 • •

. . 404

72, 3 •

• 243, 327, 404

74, 4 • •

. . 264

73, 12 .

. . 190

75, 3 • •

. . 161, 180

74, 6 .

• . 3

76, 4 . .

. • 65, 77

76,9 .

. . 44

81, 1 . .

. • 3i4

76, 12 .

. . 212

82, 2 . .

. . 286

82,3 .

. . 97

83, 5 • •

. . 264

84, 1 .

■ • 195

85, 5 • •

. . 286

84,4 .

- • 97

85, 11 •

. . 324

87,4 •

. . 156

86, 3 . .

. . 286

88, 1 .

• • 195

86, 4 . .

. • 139

96, 10 .

. . 203

86, 14 .

. . 264

96, 13 .

. . 93

87, 1 . •

. . 312, 365

98,6 .

. . 183

87, 2 . .

. . 90

101, 16 .

. . 19

92, 5 • •

. . 183

102, 11 .

. . 258

93, 1 • •

. . 162

102, 12 .

. . 361

96, 10

. . 93

102, 22 .

. . 40

96, 20

. . 286

103, 7 .

. . 118, 171

97,21 .

. . 264

103, 8 .

• • 35

97, 34 •

• • 65, 77

103, 13.

. . 29

97, 48 .

. . 90

IX, 5, 3 • •

. • 3

97, 57 •

. . 162

5, 10 .

. . 12

98, 1 . .

. . 410

LIST OF IMPORTANT PASSAGES.

493

IX, ioo, 3

102,

103, 106, 107, in, in,

X, 1,2 2,6 3, 2

3, 3

4, 3 4,7

5, i 6,i

7,5 8, i

14 18

8,2

9, i n,5 ii, 6

12, 3

13, 3

14, i o

15, 6 16,5 17, 2 21, 1 21, 2

23, 7

26, 4

27, 4 27, 7 27, 13 30,6

3i,5 3i,7

32, 6

33, 2 33, 7 39,4 39, 10

39, 14

40, 2 .

41, 1 . 44, 1 •

44, 4 •

45, 1 • 45, 2 .

45, 10

46, 2 . 46,8 .

46, 10 47,6 .

47, 7 •

PAGE 2l6

323 225 2IO

344 65, 77 116, 127 78 136

225 seq. 98 162

134 408 136 171

150 306

224 .

196, 204

234

338

242

355 225 122 258

39©

149

184, 185

402

224

122

124

272

370

254

58, 272

100

203

189

204

171 226 243 155, 245

, 48, 2 . .

PAGE . . 384

49, 6 . .

. . 36

50, 1 . .

. . 267

52, 6 . .

. . 258

53, 1 • •

. . 20O

53, 2 . .

• . 3, 73

53, 3 • •

• • 225

53, 6 . .

. . 43

61, 4 . .

• • 398

61, 7 . .

. . 80

61, 8 . .

. . 79

61, 13 .

. . 323

61, 14 .

- • 73

61, 21

. . 165

63, 5 • •

. . 231

63, 8 . .

. . 251

64, 4 . .

• • 203

64, 11 .

. . 163

64, 15 .

. . 417

65. . .

. . 250

65, 6 . .

. . 250

65, 8 . .

. . 250

65, 10 .

. . ii, 218

66, 12

. . 224

66, 13 .

. . 11

67, 1 . .

. . 242

7o, 7 • •

. . 11

70, 10 .

. . 12

73, 5 • •

• • 35

74, 3 • •

- • 324

76, 3 . .

. . 69

79, 2 . .

. . 270

79, 3 • •

. . 242, 243

79, 5 • •

• • 345

80, 4 . .

. . 78

80, 7 . .

. . 203

81, 1 . .

. . 264

82, 6 . .

. . 62

83, 4 . .

. . 414

84, 7 . .

. . 216

85, 18 .

. . 116

85, 19 •

. . 27

85, 23 .

. . 424

87, 9 • .

. . 224

87, 18 .

. . 20

87, 20 .

. . 214

89, 7 • •

. . 270

79, 3 • •

. . 242, 243

79, 5 • •

• • 345

80, 4 . .

. . 78

80, 7 . .

. . 203

81, 1 . .

. . 264

82, 6 . .

. . 62

83, 4 . .

. . 414

84, 7 . .

. . 216

85, 18 .

. . 116

85, 19 •

. . 27

85, 23 .

. . 424

87, 9 • .

. . 224

87, 18 .

. . 20

87, 20 .

. . 214

89, 7 • •

. . 132

89, 10 .

. . 274

89, 11 .

. . 267

90, 15 .

. . 85

91, 1 . .

. . 191

9i, 7 • •

. . 345

91, 10 .

. . 189

92, 1 . .

. . 196

93, 4 • •

• . 106

494

VEDIC HYMNS.

PAGE

X, 93, 6 . . . . 177 X, 118, 5 . .

• 257

93, 10 .

19 119, 13 .

• 257

94, 7 ; 8

314 121, 2

• 151

94, 11 •

77 122, 3 .

. 380

96, 10

286 122, 4

• 392

97, 1 . .

144 123,4

. 65

99, 6 . .

234 125, 1 ,

. 200

100, 8

417 126, 8

• 355

101, 7 •

58,380 132,5

. 90

103, 3 •

29 133, 3

. 7i

104, 8

330 138,6

. 27

106, 5 .

320 139,2

. 90

108, 3 .

90 139, 3

. 124

108, 7 .

339 147, 1

. 69

no . *

180 148, 3

. 71,421

no, 3 .

238 150, 1

. 257

110,4 •

224 159, 5

. 19 seq.

110,9 .

238 164, 3

• 93

no, 10 .

180 168, 3

. 306

113,8 .

345 172, 1

. 145

114,9 .

207 172,154

. 250

H5,3 •

98 172, 2

. 267

115, 859.

35 176, 3

. 94

118,3 * <

3 190, 2

. 27

ATHARVA-VEDA.

IV, 1, 2 . . . . 195 XI, 2, 13 . .

. 168

V, 4, 3 • «

11 7, 5 • •

. • 295

28,7

. 11 XII, 2, 45

. 376

VI, 43, 3

30 4, 6; 12; 5

s6 . 20

VII, 90, 3

. 408 XV, 12, 6 ; 10

. . 20

VIII, 2, 7.

. 353 XIX, 39, 6-8.

. . n

vAgasaneyi-saithitA

V, 17 . . . . 224 XX, 44

. . 328

VI, 26.

. 121 XXII, 2

. . 171

35-

. 121 XXIII, 57

. . 27

IX, 4 ,

. 369 XXVIII, 7

. . 11

XVII, 54.

. 254 XXXVIII, 2

. . 411

maitrAyaMya-sajwhitA.

II, 4, 2 • • • • 333

TAITTIRlYA-SAlTHITA.

I, 3, 6, 1 .

. 12, 2

554

III, 1, 6, 2 .

. 369

5, 3, 2 .

. . 168

IV, 1, 8, 3 .

. • 156

6, 6, 1 .

. 20

2, 4, 2 .

. . 286

7, 8, 2 .

. 408

V, 7,8, 1 .

. . 295

11,4, n,4 .

. 20

LIST OF IMPORTANT PASSAGES.

495

AITAREYA-BRAHMAiVA.

11,2 .

40 ,

PAGE 253 267

111,34 80

VH,34 361

I, 6, 3, 38 7, 4, 4 II, 1, 1, 8

4, 4> 4 III, 4, 1, 20 4, 1, 21 9, 4> 18

I, 2, 1, 13

SATAPATHA-BRAHMAAA.

. 86

. 80

. 306

. 361

. 304 seq.

. 306

. 121

taittirIya-brAhmatva.

IV, 6, 6, 5 . . .

189

VII, 1, 1, 22 seq. .

285

XII, 4, 4, 2 . . .

386

5V 2> 15 • •

144

XIV, 3, 1, 9 . .

411

9, 4, 3 • •

. 19

. 305 . 376

111,7,3,5 ... 386

TANKAVIMSA-BRAHMANA. XIII, 3, 12 ... 368 XXV, 7, 4 . . . 180

TAITTIRlYA-ARAiVYAKA.

IV, 11,4 . 23 . .

411 93

V,9,7 •

411

ASVALAYANA-SRAUTAStiTRA.

Ill, 1, 8 seq. . . . 253 4, 1 ... . 284 12, 4 .... 5

IV, 8, 20

V, 7, 5 • XII, 11, 1.

286 197 102

SANKHAYANA-SRAUTAStiTRA.

V, 15, 2 seq. VIII, 16 . .

253 267

VIII, 21 .

kAtyAyana-srautasOtra.

IV, 8, 16 . ,

VI, 3, 17. IX, 8, 8 seq.

306

255 189

IX, 8y 11 . . . 189 XII, 6, 10. . . 44 XXIV, 3, 42. • • 44

•sAnkhAyana-gt?/hyas£ttra.

II, a, 1 . . . . 200 V, 5, 4 . . . . 5

MANU.

VIII, 44 .... 168

mahAbhArata.

XIV, 280 ... . 224

TRANSLITERATION OF ORIENTAL ALPHABETS. 497

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VI, 3, 17. IX, 8, 8 seq.

306

255 189

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II, a, 1 . . . . 200 V, 5, 4 . . . . 5

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XIV, 280 ... . 224

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Sacred Books of the East

TRANSLATED BY

VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER.

**£ This Series is published with the sanction atid co-operation of the Secretary of State for India in Council,

REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11, 1883, hy M. ERNEST REN AN.

' M. Renan presente trois nouveaux line seconde, dont l'interet historique et volumes de la grande collection des religieux ne sera pas moindre. M. Max "Livres sacres de l'Orient" (Sacred Miiller a su se procurer la collaboration Books of the East\ que dirige a. Oxford, des savans les plus eminens d'Europe et avec une si vaste erudition et tine critique d'Asie. L'Universite d'Oxford, que cette si sure, le savant associe de l'Academie grande publication honore au plus haut des Inscriptions, M. Max Miiller. . , . La degre, doit tenir a continuer dans les plus premiere serie de ce beau re.cueil, com- larges proportions une oeuvre aussi philo- posee de 24 volumes, est presque achevee. sophiquement coneue que savamment M. Max Miiller se propose d'en publier executee.'

EXTRACT from the QUARTERLY REVIEW.

' We rejoice to notice that a second great edition of the Rig- Veda, can corn- series of these translations has been an- pare in importance or in usefulness with nounced and has actually begun to appear, this English translation of the Sacred The stones, at least, out of which a stately Books of the East, which has been devised edifice may hereafter arise, are here being by his foresight, successfully brought so brought together. Prof. Max Miiller has far by his persuasive and organising deserved well of scientific history. Not power, and will, we trust, by the assist- a few minds owe to his enticing words ance of the distinguished scholars he has their first attraction to this branch of gathered round him, be carried in due study. But no work of his, not even the time to a happy completion.'

Professor E. HARDY, Inaugural Lecture in the University of Freiburg', 1887.

But no work of his, not even the time to a happy completion.'

Professor E. HARDY, Inaugural Lecture in the University of Freiburg', 1887.

' Die allgemeine vergleichende Reli- internationalen Orient alisten congress in gionswissenschaft datirt von jenem gross- London der Grundstein gelegt worden artigen, in seiner Art einzig dastehenden war, die Ubersetzung derheiligen Biicher Unternehmen, zu welch em auf Anregung des Ostens' {the Sacred Books of the Max Miillers im Jahre 1874 auf dem East).

The Hon. ALBERT S. G-. CANNING, ' Words on Existing Religions.'

( The recent publication of the " Sacred a great event in the annals of theological Books of the East" in English is surely literature.'

AT THE CLARENDON PRESS LONDON: HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.

SACRED BOOKS OF THE EAST:

FIRST SERIES.

Vol. I. The Upanishads.

Translated by F. Max Muller. Part I. The .Oandogya- upanishad, The Talavakara-upanishad, The Aitareya-arawyaka, The Kaushitaki-brahma?za-upariishad, and The Va^asaneyi- sa^hita-upanishad. 8vo, cloth, 10s. 6d,

The Upanishads contain the philosophy of the Veda, They have become the foundation of the later Veddnta doctrines ', and indirectly of Buddhism. Schopenhauer ', speaking of the Upanishads, says : * In the whole world there is no study so beneficial and so elevating as that of the Upanishads, It has been the solace of my life, it will be the solace of my death!

[See also Vol. XV.]

Vol. II. The Sacred Laws of the Aryas,

As taught in the Schools of Apastamba, Gautama, Vasish/^a, and Baudhayana. Translated by Georg BOhler. Part I. Apastamba and Gautama. Second Edition. 8vo, cloth, 10s. 6d.

The Sacred laws of the Aryas contain the original treatises on which the Laws of Manu and other lawgivers were founded,

[See also Vol. XIV.]

Vol. III. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Part I. The Shu King, The Religious Portions of the Shih King, and The Hsiao King. 8vo, cloth, 1 2 s. 6d,

Confucius was a collector of ancient traditions, not the founder of a new religion. As he lived in the sixth and fifth centuries B. C, his works are of unique i?iierestfor the study of Ethology. [See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.]

Vol. IV. The Zend-Avesta.

Translated by James Darmesteter. Part I. The Vendidad. Second Edition. 8vo, cloth, 14.9.

The Zend-Avesta contains the relics of what was the religion of Cyrus, Darius, and Xerxes^ and, but for the battle of Marathon,

EDITED BY F. MAX MiJLLER.

might have become the religion of Europe. It forms to the present day the sacred book of the Parsis, the so-called fire-worshippers. Two more volumes will complete the translation of all that is left us of Zoroaster7 s religion.

[See also Vols. XXIII and XXXI]

vol. V. Pahlavi Texts.

Translated by E. W. West. Part I. The Bundatm, Bahman Ya^t, and SMyast la-shayast. 8vo, cloth, 12s. 6d.

Two more volumes will complete the translation of all that is left us of Zoroaster7 s religion.

[See also Vols. XXIII and XXXI]

vol. V. Pahlavi Texts.

Translated by E. W. West. Part I. The Bundatm, Bahman Ya^t, and SMyast la-shayast. 8vo, cloth, 12s. 6d.

The Pahlavi Texts comprise the theological literature of the revival of Zoroaster fs religion, beginning with the Sassanian dynasty. They are important for a study of Gnosticism.

Vols. VI and IX. The Qur&n.

Parts I and II. Translated by E. H. Palmer. 8vo, cloth, 21s.

This translation, carried out according to his own peculiar views of the origin of the Qur'dn, was the last great work of E. H. Palmer, before he was murdered in Egypt.

Vol. VII. The Institutes of Vish/m.

Translated by Julius Jolly. 8vo, cloth, 10s. 6d.

A collection of legal aphorisms, closely connected with one of the oldest Vedic Schools, the KaMas, but considerably added to in later time. Of importance for a critical study of the Laws of Manu.

Vol. VIII. The Bhagavadgita,with The Sanatsu£*atiya, and The AnugitS,.

Translated by Kashinath Trimbak Telang. 8vo, cloth, 10s. 6d.

The earliest philosophical and religious poem of India. It has been paraphrased in Arnold's 'Song Celestial.'

Vol. X. The Dhammapada,

Translated from Pali by F. Max Muller ; and

The Sutta-Nipata, Translated from Pali by V. Fausboll ; being Canonical Books of the Buddhists. 8vo, cloth, 10s. 6d.

The Dhammapada contains the quintessence of Buddhist morality. The Sutta-Nipdta gives the authentic teaching of Buddha on some of the fundamental principles of religion.

4 SACRED BOOKS OF THE EAST:

Vol. XI. Buddhist Suttas.

Translated from Pali by T. W. Rhys Davids, i. The Maha- parinibbana Suttanta; 2. The Dhamma-^akka-ppavattana Sutta. 3. The Tevi^a Suttanta ; 4. The Akarikheyya Sutta ; 5. The ^etokhila. Sutta; 6. The Maha-sudassana Suttanta; 7. The Sabbasava Sutta. 8vo, cloth, 10s. 6d.

A collection of the most important religious, moral, and philosophical discourses taken from the sacred canon of the Buddhists.

Vol. XII. The 6atapatha-Brdhma^a, according to the Text of the M&dhyandina School.

Translated by Julius . Eggeling. Part I. Books I and II. 8vo, cloth, \2s. (id.

A minute accowit of the sacrificial ceremonies of the Vedic age. It contains the earliest account of the Deluge in India. [See also Vols. XXVI, XLL]

Vol. XIII. Vinaya Texts.

Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Part I. The Patimokkha. The Mahavagga, I-1V. 8vo, cloth, 10s. 6d.

The Vinaya Texts give for the first time a translation of the moral code of the Buddhist religion as settled in the third century B. C, [See also Vols. XVII and XX.]

Vol. XIV. The Sacred Laws of the Aryas,

As taught in the Schools of Apastamba, Gautama, Vasish/^a, and Baudhayana. Translated by Georg Buhler. Part II. Vasish//£a and Baudhayana. 8vo, cloth, 10s. 6d.

Vol. XV. The Upanishads.

C, [See also Vols. XVII and XX.]

Vol. XIV. The Sacred Laws of the Aryas,

As taught in the Schools of Apastamba, Gautama, Vasish/^a, and Baudhayana. Translated by Georg Buhler. Part II. Vasish//£a and Baudhayana. 8vo, cloth, 10s. 6d.

Vol. XV. The Upanishads.

Translated by F. Max Muller. Part II. The Ka//fo-upanishad, The Mu/zdaka-upanishad, The Taittiriyaka-upanishad, The Br/hadara^yaka-upanishad, The *Sveta,rvatara-upanishad, The Pra^^a-upanishad, and The Maitraya^a-brahmawa-upanishad. 8vo, cloth, 1 os. 6d.

Vol. XVI. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Part II. The Yi King. 8vo, cloth, 10s. 6d. [See also Vols. XXVII, XXVIII.]

Vol. XVII. Vinaya Texts.

Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Part II. The Mahavagga, V-X. The Zullavagga, I— III. 8vo, cloth. 10s. 6d.

EDITED BY F. MAX MULLER.

Vol. XVIII. Pahlavi Texts.

Translated by E. W. West. Part II. The Da</istan-i Dinik and The Epistles of ManvMihar. 8vo, cloth, 1 2 s. 6d.

Vol. XIX. The Fo-sho-hing-tsan-king.

A Life of Buddha by A^vaghosha Bodhisattva, translated from Sanskrit into Chinese by Dharmaraksha, a.d. 420, and from Chinese into English by Samuel Beal. 8vo, cloth, 10s. 6d.

This life of Buddha was translated from Sanskrit into Chinese, A.D. 420. // contains many legends, some of which show a certai?i similarity to the Evangelium infant iae, fyc.

Vol. XX. Vinaya Texts.

Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Part III. The ^ullavagga, IV-XII. 8vo, cloth, 10s. 6 d.

Vol. XXI. The Saddharma-pu/zafarika ; or, The Lotus of the True Law.

Translated by H. Kern. 8vo, cloth, 12^. 6d. ' The Lotus of the true Law* a canonical book of the Northern Buddhists, translated from Sanskrit. There is a Chinese transla- tion of this book which was finished as early as the year 286 A.D.

Vol. XXII. Caina-Sutras.

Translated from Prakrit by Hermann Jacobi. Part I. The AX'arahga-Sutra and The Kalpa-Sutra. 8vo, cloth, 10s. 6d.

The religion of the Cainas was founded by a contemporary of Buddha. It still counts numerous adherents in India, while there are no Buddhists left in India proper.

[See Vol. XLV.]

Vol. XXIII. The Zend-Avesta.

Translated by James Darmesteter. Part II. The Sirozahs, Ya^ts, and Nyayi.?. 8vo, cloth, \os. 6d.

Vol. XXIV. Pahlavi Texts.

Translated by E. W. West. Part III. Dina-i Mainog- Khira^, -Slkand-gumanik Vi^ar, and Sad Dar. 8vo, cloth, icy. 6d.

SACRED BOOKS OF THE EAST:

SECOND SERIES.

Vol. XXV. Manu.

Translated by Georg Buhler. 8vo, cloth, 21s. This translation is founded on that of Sir William Jones, which has been carefully revised and corrected with the help of seven native Commentaries. An Appendix contains all the quotations from Manu which are found in the Hindu Law-books, translated for the use of the Law Courts in India. Another Appendix gives a synopsis of parallel passages from the six Dharma-sutras, the other Smr/tis, the Upanishads, the Mahabh&rata, &c.

An Appendix contains all the quotations from Manu which are found in the Hindu Law-books, translated for the use of the Law Courts in India. Another Appendix gives a synopsis of parallel passages from the six Dharma-sutras, the other Smr/tis, the Upanishads, the Mahabh&rata, &c.

vol. XXVI. The .5atapatha-Br&hma#a.

Translated by Julius Eggeling. Part II. Books III and IV. 8vo, cloth, 1 2 s. 6d.

Vols. XXVII and xxviii. The Sacred Books of China.

The Texts of Confucianism. Translated by James Legge. Parts III and IV. The Li K\, or Collection of Treatises on the Rules of Propriety, or Ceremonial Usages. 8vo, cloth, 25^.

Vol. XXIX. The Grzhya-Sutras, Rules of Vedic Domestic Ceremonies.

Part I. *Sarikhayana, A^valayana, Paraskara, Khadira. Trans- lated by Hermann Oldenberg. 8vo, cloth, 12^. 6d. These rules of Domestic Ceremonies describe the home life of the ancient Aryas with a completeness and accuracy unmatched in any other literature. Some of these rules have been incorporated in the ancient Law-books.

vol. XXX. The Grzhya-Siitras, Rules of Vedic Domestic Ceremonies.

Part II. Gobhila. Hirawyake^in, Apastamba. Translated by Hermann Oldenberg. Apastamba, Ya^a-paribhasha-sutras. Translated by F. Max Muller. 8vo, cloth, 12.?. 6d.

Vol. XXXI. The Zend-Avesta.

Part III. The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments. Translated by L. H. Mills. 8vo, cloth, 12s. 6d.

Vol. xxxil. Vedic Hymns.

Translated by F. Max Muller. Part I. 8vOj cloth, iSs. 6d.

EDITED BY F. MAX MULLER.

Vol. xxxill. The Minor Law-books.

Translated by Julius Jolly. Part I. Narada, Br/haspati. 8vo, cloth, ios. 6d.

Vol. XXXIV. The Vedanta-Siltras, with the Com- mentary by ^ankard^arya. Part I.

Translated by G. Thibaut. 8vo, cloth, 1 2s. 6d.

Vols, xxxv abtd xxxvi. The Questions of King Milinda.

Translated from the Pali by T. W. Rhys Davids. Part I, 8vo, cloth, 10s. 6d. Part II. 8vo, cloth, 12s. 6d.

Vol. xxxvii. The Contents of the Nasks, as stated in the Eighth and Ninth Books of the Dinkard. Part I. Translated by E. W. West. 8vo, cloth, 15^.

Vol. xxxvill. The Vedanta-Sutras, Part II. 8vo,

cloth, with full Index to both Parts, 1 2s. 6d.

Vols, xxxix and XL. The Sacred Books of China.

The Texts of Taoism. Translated by James Legge. 8vo, cloth, 21s,

Vol. XLI. The .Satapatha- Brahma/za. Part III. Translated by Julius Eggeling. 8vo, cloth, 1 2 s. 6d.

Vol. XLII. Hymns of the Atharva-veda. Translated by M. Bloomfield. 8vo, cloth, 21s.

Vols. XLIII and XLIV. The 6atapatha-Brahma;/a. Parts IV and V. [In preparation^

Vol. XLV. The Caina-Stitras.

Translated from Prakrz't, by Hermann Jacobi. Part II. The Uttaradhyayana Sutra, The Sutrakrz'tanga Sutra. 8vo, cloth, I2.S-. 6d.

Vol. XL VI. Vedic Hymns. Part II. 8 vo, cloth, 145.

Vol. XL VII. The Contents of the Nasks. Part II.

[In preparation.] VOL. XL VIII.

XLV. The Caina-Stitras.

Translated from Prakrz't, by Hermann Jacobi. Part II. The Uttaradhyayana Sutra, The Sutrakrz'tanga Sutra. 8vo, cloth, I2.S-. 6d.

Vol. XL VI. Vedic Hymns. Part II. 8 vo, cloth, 145.

Vol. XL VII. The Contents of the Nasks. Part II.

[In preparation.] VOL. XL VIII.

Vol. XLIX. Buddhist Mahayana Texts. Buddha- /fcarita, translated by E. B. Cowell. Sukhavati-vyuha,Va^raM^e- dika, &c, translated by F. Max Muller. Amitayur-Dhyana- Sulra, translated by J. Takakusu. 8vo, cloth, 12s. 6d.

RECENT ORIENTAL WORKS.

ARYAN SERIES.

Buddhist Texts from Japan. I. Va£*ra/£/£/&edik& ; The Diamond- Cutter.

Edited by F. Max Muller, M.A. Small 4to, 3^. 6d. One of the most famous metaphysical treatises of the Mahayana Buddhists.

Buddhist Texts from Japan. II. Sukhdvati-Vyuha : Description of Sukhavati, the Land of Bliss.

Edited by F. Max Muller, M.A., and Bunyiu Nanjio. With

two Appendices : (1) Text and Translation of Sanghavarman's

Chinese Version of the Poetical Portions of the Sukhavati-

Vyuha ; (2) Sanskrit Text of the Smaller Sukhavati-Vyuha.

Small 4T.0, js. 6d.

The editio firinceps of the Sacred Book of one of the largest and most

influential sects ot Buddhism, numbering more than ten millions of followers

in Japan alone.

Buddhist Texts from Japan. III. The Ancient Palm- Leaves containing the Pra^a-P&ramita-Hrzdaya- Sutra and the Ush/zisha-Vi^aya-Dhara^i.

Edited by F. Max Muller, M.A., and Bunyiu Nanjio, M.A. With an Appendix by G. Buhler, CLE. With many Plates. Small 4to, \o$. Contains facsimiles of the oldest Sanskrit MS. at present known.

Dharma-Sa^graha, an Ancient Collection of Buddhist

Technical Terms.

Prepared for publication by Kenjiu Kasawara, a Buddhist Priest from Japan, and, after his death, edited by F. Max Muller and H. Wenzel. Small 4to, 7^. 6d.

Katyayana's Sarvanukrama^i of the 7?zgveda.

With Extracts from Sha^gunmshya's Commentary entitled Vedarthadipika. Edited by A. A. Macdonell, M.A., Ph.D. 16s.

Oxford

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v.46