g. By him this (universe) was urged forth, by him
X. Cosmogonic and Theosophic Hymns. 225
it was begotten, and upon him this (universe) was
founded. Time, truly, having become the brahma
(spiritual exaltation), supports Paramesh/Zin (the
highest lord).
10. Time created the creatures (praga%), and Time
in the beginning (created) the lord of creatures
(Pragdpati); the self-existing Kasyapa and the tapas
(creative fervour) from Time were born.
XIX, 54. Prayer to K4la (time), personified as a primordial power.
1. From Time the waters did arise, from Time
the brahma (spiritual exaltation), the tapas (creative
fervour), the regions (of space did arise). Through
Time the sun rises, in Time he goes down again.
2. Through Time the wind blows, through Time
(exists) the great earth; the great sky is fixed in
Time. In Time the son (Pragapati) begot of yore
that which was, and that which shall be.
3. From Time the Azks arose, the Yagus was
born from Time; Time put forth the sacrifice, the
imperishable share of the gods.
4. Upon Time the Gandharvas and Apsarases
are founded, upon Time the worlds (are founded),
in Time this Angiras and Atharvan rule over the
heavens.
5. Having conquered this world and the highest
world, and the holy (pure) worlds (and) their holy
divisions; having by means of the brahma (spiritual
exaltation) conquered all the worlds, Time, the
highest God, forsooth, hastens onward.
226 HYMNS OF THE ATHARVA-VEDA.
XI, 7. Apotheosis of the u#sZishéa, the leavings
of the sacrifice.
1. In the u&&hish¢a are deposited name (quality)
and form, in the ué#/ishéa the world is deposited.
Within the u#Z/ishéa Indra and Agni, and the all
are deposited.
2. In the u#fshishfa heaven and earth, and all
beings, are deposited ; in the u##/ishZa are deposited
the waters, the ocean, the moon, and the wind.
3. In the u#2hishéa are both being and non-being,
death, strength (food), and Pragdpati. The (creatures)
of the world are founded upon the ué2hishéa ; (also)
that which is confined and that which is free, and the
grace in me.
4. He who fastens what is firm, the strong, the
leader, the brahma, the ten creators of the all, the
divinities, are fixed on all sides to the u#&ishza as
the (spokes of the) wheel to the nave.
5. Azk, Sdman, and Yagus, the singing of the
sAmans, their introductions, and the stotras are in
the u#shishza. The sound ‘him’ is in the uéshishZa,
and the modulations and the music of the sAman.
That is in me.
6. The prayer to Indra and Agni (aindragnam),
the call to the soma, as it is being purified (pava-
mdnam), the mahdndmni-verses, the singing of the
mahdvrata, (these) divisions of the service are in the
ukkhishéa, as the embryo in the mother.
7. The ceremony of the consecration of the king
(ragastya), the vagapeya, the agnishfoma, and the
cattle-sacrifice belonging to it, the arka and the ~
horse-sacrifice, and the most delightful (sacrifice) for
which fresh barhis is strewn, are in the u&&ZishZa.
X. COSMOGONIC AND THEOSOPHIC HYMNS. ee 7
8. The preparation of the sacred fire (agnyda-
dheyam), the consecration for the soma-sacrifice
(diksha), the sacrifice by which (special) wishes are
fulfilled, together with the metres, the sacrifices that
have passed out, and the extended sacrifices (satra),
are founded upon the ué#£hishéa.
9. The agnihotra, faith, the call vasha¢, vows and
asceticism, sacrificial rewards, what is sacrificed (to
the gods) and given (to the priests) are contained in
the u#khishda.
10. The (soma-sacrifice) that lasts one night
(ekaratra), and that which lasts two nights (dviratra),
the (condensed soma-sacrifice called) sadyaZkri, and |
(that which is called) prakri, the (songs called) ukthya,
are woven and deposited in the u#khishfa; (also
the parts) of the sacrifice subtle through (higher)
knowledge.
11. The soma-sacrifice that lasts four nights
(Aatiratra), five nights (pa#éardtra), six nights
(shadratra), and along (with them) those that last
double the time; the sixteenfold stotra (shodasin),
and the soma-sacrifice that lasts seven nights
(saptaratra), all the sacrifices which were founded
upon immortality (amvzta), were begotten of the
ukkhishfa.
12. The pratihdra-passages (in the sAman-songs),
and their final syllables, the (soma-sacrifices called)
visvagit and abhigit, the soma-sacrifice that ends
with the day (sahna), and that which lasts into
the next day (atiratra), are in the u#shish¢a—the
soma-sacrifice also that lasts twelve days. That is
in me.
13. Liberality, accomplishment, possession, the call svadhd, nurture, immortality (amvzta), and might,
228 HYMNS OF THE ATHARVA-VEDA.
all inner desires are satisfied according to wish in the u#hishZa.
14. The nine earths, oceans, heavens, are founded
upon the uéédish¢a. The sun shines in the u#éhishéa,
and day and night also. That is in me.
15. The (soma-sacrifice called) upahavya, the offer-
ing on the middle day of a sacrifice lasting a year
(vishtivant), and the sacrifices that are secretly pre-
sented, U#&hishZa, the sustainer of the universe, the
father of the generator (Pragpati), supports.
16. Uskhishéa, the father of the generator, the
grandson of the spirit (asu), the primal ancestor
(grandfather), the ruler of the universe, the lusty
bull dwells upon the earth.
17. Order (vzta), truth (satya), creative fervour
(tapas), sovereignty, asceticism, law and works;
past, future, strength, and prosperity, are in the
ukkhishta—force in force.
18. Success, might, plans, dominion, sovereignty,
the six broad (regions), the year, libation (ida), the
orders to the priests (praisha), the draughts of soma
(graha), oblations (are founded) upon the u&éishéa.
19. The (liturgies called) ZaturhotaraZ, the Apri-
hymns, the triennial sacrifices, the (formulas called)
nivid, the sacrifices, the priestly functions, the cattle-
sacrifice and the soma-oblations connected with it,
are in the u&&hishZa.
20. The half-months and months, the divisions
of the year together with the seasons, the resounding
waters, thunder, the great Vedic canon (sruti) are in
the uk#Z&hishéa.
21. Pebbles, sand, stones, herbs, plants, grass,
clouds, lightning, rain, are attached to, and are
founded upon the ué&Aishéa.
X. Cosmogonic and Theosophic Hymns. 229
22. Success, attainment, accomplishment, control,
greatness, prosperity, supreme attainment, and well-
being rest upon, rest in, have been deposited in the
ukkhishéa.
23. Whatever breathes with breath, and sees with
sight, all gods in the heavens, founded upon heaven,
were born of the ué&hishZa.
24. The vzks and the sdmans, the metres, the
ancient legends (purdzam) together with the yagus,
all gods in the heavens, founded upon heaven, were
born of the u##Aishéa.
25. In-breathing and out-breathing, sight, hearing,
imperishableness and perishableness, all gods in the |
heavens, founded upon heaven, were born of the
uk&khishéa.
26. Joys, pleasures, delights, jubilation and merri-
ment, all gods in the heavens, founded upon heaven,
were born of the u#£AishZa.
27. The gods, the (deceased) Fathers, men,
Gandharvas and Apsaras, all gods in the heavens,
founded upon heaven, were born of the u#&AishdZa.
IX,1. Hymn to the honey-lash of the Asvins.
1. From heaven, from earth, from the atmosphere,
from the sea, from the fire, and from the wind,
the honey-lash hath verily sprung. This, clothed in
amvzta (ambrosia), all the creatures revering, acclaim
in their hearts.
2. Great sap of all forms (colours) it hath—they
call thee moreover the seed of the ocean. Where
the honey-lash comes bestowing gifts, there life's
breath, and there immortality has settled down.
230 HYMNS OF THE ATHARVA-VEDA.
3. Men severally, contemplating it profoundly,
behold its action upon the earth: from the fire and
from the wind the honey-lash hath verily sprung, the
strong child of the Maruts.
4. Mother of the Adityas, daughter of the Vasus,
breath of life of created beings, nave of immortality,
the honey-lash, golden-coloured, dripping ghee, as
a great embryo, moves among mortals.
5. The gods begot the lash of honey, from it
came anembryo having all forms (colours). This, as
soon as born, (while yet) young its mother nourishes;
this, as soon as born, surveys all the worlds.
6. Who knows it and who perceives it, the inex-
haustible, soma-holding cup that has come from the
heart of it (the honey-lash)? °Tis the wise priest:
he shall derive inspiration from it!
7. He knows them, and he perceives them, the
inexhaustible breasts of it (the honey-lash), that yield
a thousand streams. Nourishment they pour out
without recalcitration.
8. The great (cow) that loudly gives forth the
sound ‘him,’ that bestows strength, and goes with
loud shouts to the holy act, bellowing with lust for
the three (male) gharmas (fires), she lows, and drips
with (streams) of milk.
9. When the waters, the mighty bulls, self-sove-
reign, wait upon (the cow), swollen with milk, (then)
they, the waters, pour nourishment (upon her), and
cause her to pour nourishment at will for him that
knoweth this.
10. The thunder is thy voice, O Pragdapati; as
a bull thou hurlest thy fire upon the earth. From
the fire, and from the wind the honey-lash hath
verily sprung, the strong child of the Maruts.
X. Cosmogonic and Theosophic Hymns. 231
11. As the soma at the morning-pressure is dear
to the Asvins, thus in my own person, O Asvins,
lustre shall be sustained!
12. As the soma at the second (mid-day) pressure
is dear to Indra and Agni, thus in my own person,
O Indra and Agni, lustre shall be sustained!
13. As the soma at the third pressure (evening)
is dear to the Azbhus, thus in my own person,
O “zbhus, lustre shall be sustained !
14. May I beget honey for myself; may I obtain
honey for myself! Bringing milk, O Agni, I have
come: endow me with lustre!
15. Endow me, O Agni, with lustre, endow me —
with offspring and with life! May the gods take
note of this (prayer) of mine; may Indra together
with the Azshis (take note of it) !
16. As bees carry together honey upon honey,
thus in my own person, O Asvins, lustre shall be
sustained !
17. As the bees pile this honey upon honey, thus
in my own person, O Asvins, lustre, brilliance,
strength, and force shall be sustained!
18. The honey that is in the mountains, in the
heights; in the cows, and in the horses; the honey
which is in the sura (brandy) as it is being poured
out, that shall be in me!
19. O Asvins, lords of brightness, anoint me
with the honey of the bee, that I may speak forceful
speech among men!
20. The thunder is thy speech, O Pragapati; as
a bull thou hurlest thy fire upon earth and heaven.
All animals live upon it (the earth), and she with it
(Pragapati’s fire) fills nourishment and food.
21. The earth is the staff, the atmosphere the
232 HYMNS OF THE ATHARVA-VEDA.
embryo, the heaven the whip (itself ?), the lightning the whip-cord ; of gold is the tip (of the whip ?).
22. He that knoweth the seven honies of the whip
becomes rich in honey; (to wit), the Brahmawa, the
king, the cow, the ox, rice, barley, and honey as the
seventh,
23. Rich in honey becomes he, rich in honey
become his appurtenances, worlds rich in honey does
he win, he that knoweth thus.
24. When in a bright sky it thunders, then Praga-
pati manifests himself to (his) creatures (pragAZ).
Therefore do I stand with the sacred cord suspended
from the right shoulder (pra#inopavita), saying,
‘O Pragdpati, watch over me!’ The creatures
(pragaz) watch over him, Pragdpati watches over
him, that knoweth thus.
Px PEACTS FROM. .THE..RITUAL TEXTS AND COMMENTARY,
ps
I, 2. Commentary to Page 8. _
THE ritual application of this hymn isa twofold one. It is employed as a medical charm and, again, as a battle-charm, owing to the belief that certain diseases are inflicted upon - mortals by the arrows of Parganya, a belief which intro- duces into the context a large number of words redolent of battle, as well as some designations of diseases. Cf. with this the double treatment, e.g., of AV. I, 12. Asa battle- charm the present hymn figures in Kaus. 14, 7 in a lengthy list (gaza) of hymns called samgramikawi (or aparagitagama) ; this list is employed in connection with warlike practices in the subsequent Sdtras (14, 8-13, and more especially Sftra 12). Still more secondarily, the entire list (aparagita) is employed in Kaus. 139, 7, along with certain other gamas, at the ceremonies connected with the beginning of the study of the Veda (upakarma)*’. Cf. also the SAntikalpa 17 and 182,
In its medicinal construction the hymn is a charm against diarrhoea, being followed by AV. I, 3, a charm against dis- eases of the opposite character, constipation and retention of urine. It is handled in this sense at Kaus. 25, 6-9, along with AV. II, 3, in a practice which, according to Darila, is directed against diarrhoea (atisdra); Kesava and Sayama construe it more broadly as against fever, diarrhoea, exces-
* See the introduction to VI, 97. ? Quoted erroneously by Séyana as the Nakshatrakalpa.
234 HYMNS OF THE ATHARVA-VEDA.